Full Attainment
圓滿成就
27.1Then the venerable Subhūti asked the Blessed One, “Reverend Lord! How do great bodhisattva beings, after abiding in the transcendent perfection of generosity, acquire the transcendent perfection of ethical discipline?”
27.1於是尊者須菩提問世尊說：「尊者！大菩薩摩訶薩在安住於布施波羅密多之後，如何才能證得持戒波羅密多？」
The Blessed One replied, “Subhūti, when great bodhisattva beings dispense their gifts, acquisitiveness does not arise. When they dispense their gifts, miserliness does not arise. Indeed, they dedicate those gifts toward omniscience, and they serve all sentient beings with physical acts of loving kindness. Similarly, they serve them with verbal acts of loving kindness, and with mental acts of loving kindness. At that time, great bodhisattva beings acquire the transcendent perfection of ethical discipline.”
世尊回答說：「須菩提，大菩薩摩訶薩在施捨禮物時，貪著不會生起。在他們施捨禮物時，慳心不會生起。確實，他們將這些禮物用於一切智，並以身體的慈來服侍所有眾生。同樣地，他們以言語的慈來服侍眾生，以及以心意的慈來服侍眾生。在那個時刻，大菩薩摩訶薩獲得了持戒波羅密多。」
27.2“Reverend Lord! How do great bodhisattva beings, after abiding in the transcendent perfection of generosity, then acquire the transcendent perfection of tolerance?”
27.2尊者問：「世尊！大菩薩摩訶薩在安住於布施波羅密多之後，如何獲得忍辱波羅密多？」
The Blessed One replied, “Subhūti, when great bodhisattva beings dispense their gifts, even though recipients may revile them with disingenuous reprimands [F.300.a] and false words, they will not be discouraged, and indeed they will not hate those ill-intentioned, quarrelsome recipients. Rather, they will cultivate an attitude of loving kindness and an attitude of compassion toward them, and continue to speak gently. In this way, Subhūti, do great bodhisattva beings, after abiding in the transcendent perfection of generosity, acquire the transcendent perfection of tolerance.”
世尊回答說：「須菩提，大菩薩摩訶薩在布施時，即使受者以虛偽的責備和謊言辱罵他們，他們也不會灰心，更不會仇恨那些懷著惡意、好爭執的受者。相反地，他們會對這些人培養慈的態度和悲的態度，並繼續溫和地說話。須菩提，大菩薩摩訶薩就是這樣，在安住於布施波羅密多之後，證得忍辱波羅密多。」
27.3“Reverend Lord! How do great bodhisattva beings, after abiding in the transcendent perfection of generosity, acquire the transcendent perfection of perseverance?”
27.3「尊者！大菩薩摩訶薩住於布施波羅密多之後，如何獲得精進波羅密多？」
The Blessed One replied, “Subhūti, when great bodhisattva beings dispense their gifts, even though recipients may revile them with disingenuous reprimands and false words, they absolutely persist in their generosity. They resort to an attitude of exclusive generosity, and to an attitude of renunciation, because they understand the nature of their own deeds whereby fruits are attained according to their past actions. Thinking, ‘I should exclusively dispense generosity on a large scale toward all sentient beings!’ they cultivate physical and mental perseverance, and exclusively dispense generosity at all times. In this way, Subhūti, do great bodhisattva beings, abiding in the transcendent perfection of generosity, acquire the transcendent perfection of perseverance.”
世尊回答說：「須菩提，當大菩薩摩訶薩施捨禮物時，即使受贈者可能用不誠懇的斥責和虛假的言語辱罵他們，他們也絕對堅持布施。他們採取專一布施的態度，以及捨的態度，因為他們理解自己行為的自然性質，由此果報是根據他們過去的業而獲得的。心想『我應該專一地向所有眾生大規模布施！』他們培養身心的精進，並在所有時間專一地布施。須菩提，大菩薩摩訶薩就是這樣，安住於布施波羅密多，而獲得精進波羅密多。」
27.4“Reverend Lord! How do great bodhisattva beings, after abiding in the transcendent perfection of generosity, acquire the transcendent perfection of meditative concentration?”
27.4尊者！大菩薩摩訶薩在安住於布施波羅密多之後，如何獲得禪定波羅密多？
The Blessed One replied, “Subhūti, when great bodhisattva beings dispense their gifts to recipients with an attitude free from hostility, they do not dedicate the merit to places, [F.300.b] they do not dedicate it to the world system of desire, they do not dedicate it to the world systems of form and formlessness, they do not dedicate it to the level of the śrāvakas, and they do not dedicate it to the level of the pratyekabuddhas, but, making common cause with all sentient beings, they do dedicate it exclusively to unsurpassed, genuinely perfect enlightenment. In this way, Subhūti, do great bodhisattva beings, abiding in the transcendent perfection of generosity, acquire the transcendent perfection of meditative concentration.”
世尊回答說：「須菩提，當大菩薩摩訶薩以無瞋恨的態度將施物施與受者時，他們不將功德迴向於諸處，不將功德迴向於欲界，不將功德迴向於色界和無色界，不將功德迴向於聲聞地，也不將功德迴向於辟支佛地，而是與一切眾生共同相應，將功德專一迴向於無上正等正覺。須菩提，大菩薩摩訶薩就是這樣安住在布施波羅密多中，而獲得禪定波羅密多。」
27.5“Reverend Lord! How do great bodhisattva beings, after abiding in the transcendent perfection of generosity, acquire the transcendent perfection of wisdom?”
27.5尊者！大菩薩摩訶薩安住於布施波羅密多之後，如何獲得般若波羅密多呢？
The Blessed One replied, “Subhūti, when great bodhisattva beings dispense their gifts to recipients, they exclusively maintain an illusion-like attitude toward them at all times. Owing to the emptiness of ultimate reality, they do not consider that any sentient beings are benefitted or harmed. In this way, Subhūti, do great bodhisattva beings, abiding in the transcendent perfection of generosity, acquire the transcendent perfection of wisdom.”
世尊答道：「須菩提，大菩薩摩訶薩對受施者進行布施時，始終只保持著幻化般的態度。因為勝義空性的緣故，他們不認為有任何眾生得到利益或受到傷害。須菩提，大菩薩摩訶薩就是這樣，在安住布施波羅密多的同時，獲得了般若波羅密多。」
27.6Then the venerable Subhūti asked the Blessed One, “Reverend Lord! How do great bodhisattva beings, after abiding in the transcendent perfection of ethical discipline, acquire the transcendent perfection of generosity, and similarly the transcendent perfection of tolerance, the transcendent perfection of perseverance, and the transcendent perfection of meditative concentration, and how do they acquire the transcendent perfection of wisdom?”
27.6尊者須菩提向世尊提問：「世尊！大菩薩摩訶薩在安住於持戒波羅密多之後，如何獲得布施波羅密多，同樣地如何獲得忍辱波羅密多、精進波羅密多和禪定波羅密多，以及如何獲得般若波羅密多？」
27.7The Blessed One replied to the venerable Subhūti as follows: “Subhūti, great bodhisattva beings who abide in the transcendent perfection of ethical discipline do not, owing to the conditioning of their physical, verbal, and mental merits, [F.301.a] maintain the supremacy of the level of the śrāvakas or the level of the pratyekabuddhas. Even for the sake of their own lives, they do not deprive sentient beings of life, they do not steal that which is not given, they do not commit acts of sexual misconduct, they do not tell lies, they do not slander, they do not speak harshly, they do not resort to nonsensical speech, they do not become covetous, they do not become vindictive, and they do not resort to wrong views. Abiding in the transcendent perfection of ethical discipline, they dispense their generosity as follows: They give food to those who need food, drink to those who need drink, vehicles to those who need vehicles, clothing to those who need clothing, garlands to those who need garlands, unguents to those who need unguents, bedding to those who need bedding, asylum to those who need asylum, lamps to those who need lamps, and in the same vein, all resources to those who need them. Similarly, they give all sorts of things that are useful for human beings to those who need them, and they also dedicate those gifts, making common cause with all sentient beings, toward unsurpassed, genuinely perfect enlightenment, and whatever they do, they make these dedications without regressing to the level of the śrāvakas or the level of the pratyekabuddhas. In this way, Subhūti, do great bodhisattva beings, abiding in the transcendent perfection of ethical discipline, acquire the transcendent perfection of generosity.
27.7世尊對尊者須菩提答道：「須菩提，住持戒波羅密多的大菩薩摩訶薩，由於他們身、語、意功德的執著，不會維持聲聞地或辟支佛地的殊勝性。即使為了自己的生命，他們也不會奪取眾生的生命，不會盜取不予之物，不會進行邪淫，不會說謊，不會進行兩舌，不會說粗言惡語，不會進行綺語，不會變得貪婪，不會變得懷恨在心，也不會採納邪見。住在持戒波羅密多中，他們如下進行布施：他們給予需要食物的人食物，給予需要飲水的人飲水，給予需要車輛的人車輛，給予需要衣服的人衣服，給予需要花環的人花環，給予需要油膏的人油膏，給予需要臥具的人臥具，給予需要庇護的人庇護，給予需要燈火的人燈火，以同樣的方式，給予需要各種資源的人各種資源。同樣地，他們給予對人道有用的各種事物給需要它們的人，他們也迴向這些施物，與一切眾生共同發心，趣向無上正等正覺，無論他們做什麼，他們都進行這些迴向而不退墮到聲聞地或辟支佛地。須菩提，大菩薩摩訶薩就是這樣，住在持戒波羅密多中而獲得布施波羅密多。」
27.8“Moreover, Subhūti, while great bodhisattva beings abide in the transcendent perfection of ethical discipline, even if all sentient beings were to approach them and cut off the limbs and appendages of those great bodhisattva beings who abide in the transcendent perfection of ethical discipline, and discard them in the cardinal and intermediate directions, owing to the setting of their mind solely [on enlightenment], which those great bodhisattva beings have, they would not even resort to anger and would not even resort to malice. They would think, ‘All sentient beings [F.301.b] have cut off my limbs and appendages and discarded them to the cardinal and intermediate directions, but I have obtained an excellent benefit! Through my renunciation of this purulent body, I shall attain the excellent buddha body which is of the nature of indestructible reality!’ In this way, Subhūti, do great bodhisattva beings, abiding in the transcendent perfection of ethical discipline, acquire the transcendent perfection of tolerance.
27.8「而且，須菩提，當大菩薩摩訶薩住於持戒波羅密多時，即使所有眾生都來到他們面前，砍斷這些住於持戒波羅密多的大菩薩摩訶薩的肢體和附肢，並將它們丟棄在四方四隅，但由於這些大菩薩摩訶薩唯一專注於菩提的心念，他們甚至不會訴諸於忿怒，也不會訴諸於瞋恚。他們會這樣思考：『所有眾生都砍斷了我的肢體和附肢，並將它們丟棄在四方四隅，但我已經獲得了極大的利益！通過我捨棄這個臭穢身，我將獲得具有不滅真如自性的殊勝佛身！』須菩提，大菩薩摩訶薩就是這樣，住於持戒波羅密多而獲得忍辱波羅密多。」
27.9“Moreover, Subhūti, when great bodhisattva beings abide in the transcendent perfection of ethical discipline, they don the armor of great compassion. Thinking, ‘I shall liberate all sentient beings from the unbearable fears of the ocean of cyclic existence! I shall establish them in the deathless expanse!’ they will never abandon their physical and mental perseverance. In this way, Subhūti, do great bodhisattva beings, abiding in the transcendent perfection of ethical discipline, acquire the transcendent perfection of perseverance.
27.9「而且，須菩提，當大菩薩摩訶薩安住於持戒波羅密多時，他們披上大悲的甲冑。心想『我應當從輪迴大海難忍的恐懼中解救一切眾生！我應當使他們安住於無死界！』他們永遠不會放棄身心的精進。須菩提，大菩薩摩訶薩就是這樣安住於持戒波羅密多，而獲得精進波羅密多的。」
27.10“Moreover, Subhūti, when great bodhisattva beings abide in the transcendent perfection of ethical discipline, they become absorbed in the first meditative concentration. Similarly, they become absorbed in the second, and likewise the third and likewise the fourth meditative concentrations. Similarly, they become absorbed in the meditative absorption of the sense field of infinite space, and [in the other formless absorptions], up to and including the meditative absorption of cessation. Yet, because they remember their former aspirations, they will not regress to the level of the śrāvakas or the level of the pratyekabuddhas, and they will, provisionally, not actualize the finality of existence. Rather, they think, ‘O, abiding in the transcendent perfection of meditative concentration, I shall liberate all sentient beings from the unbearable fears of the ocean of cyclic existence! I shall establish them in the deathless expanse!’ In this way, Subhūti, do great bodhisattva beings, abiding in the transcendent perfection of ethical discipline, acquire the transcendent perfection of meditative concentration.” [F.302.a]
27.10「況且，須菩提，大菩薩摩訶薩安住於持戒波羅密多時，進入初禪。同樣地，進入第二禪，以及第三禪和第四禪。同樣地，進入空無邊處定，乃至進入滅盡定。然而，因為他們憶念先前的願，他們不會退墮到聲聞地或辟支佛地，並且暫時不會證得究竟。反而，他們思惟：『啊，安住於禪定波羅密多，我將解救一切眾生脫離輪迴苦海中難以承受的恐懼！我將使他們安立於無死界！』就這樣，須菩提，大菩薩摩訶薩安住於持戒波羅密多，證得禪定波羅密多。」
27.11“Moreover, Subhūti, when great bodhisattva beings abide in the transcendent perfection of ethical discipline, they do not transgress the real nature of all things, and apart from that, they do not consider anything at all to be virtuous or non-virtuous, specified or unspecified, contaminated or uncontaminated, mundane or supramundane, and conditioned or unconditioned. They do not consider anything to be classified as an entity or classified as a non-entity. They do not consider anything to be existent or non-existent. Through this transcendent perfection of wisdom and skill in means, they do not regress to the level of the śrāvakas or the level of the pratyekabuddhas. In this way, Subhūti, do great bodhisattva beings, abiding in the transcendent perfection of ethical discipline, acquire the transcendent perfection of wisdom.” [B27]
27.11「而且，須菩提，當大菩薩摩訶薩安住在持戒波羅密多中時，他們不違背一切事物的真如，除此之外，他們不認為任何東西是善或不善、有表或無表、有漏或無漏、世間或出世間，以及有為或無為。他們不認為任何東西被分類為法或被分類為非有。他們不認為任何東西是有或無。通過這般若波羅密多和方便，他們不退墮到聲聞地或辟支佛地。如此，須菩提，大菩薩摩訶薩安住在持戒波羅密多中，就獲得了般若波羅密多。」
27.12Then the venerable Subhūti asked the Blessed One, “Reverend Lord! How do great bodhisattva beings, after abiding in the transcendent perfection of tolerance, acquire the transcendent perfection of generosity?”
27.12那時尊者須菩提問世尊說：「世尊！大菩薩摩訶薩在安住忍辱波羅密多之後，是如何獲得布施波羅密多的呢？」
The Blessed One replied, “Subhūti, if all sentient beings were to approach those great bodhisattva beings, abiding in the transcendent perfections of tolerance, and reprimand them with disingenuous, negative words, and even cut off their limbs and appendages, they would think, ‘Alas! These sentient beings are imbued with suffering, smitten by disease, and unprotected. I shall exclusively dispense generosity toward all sentient beings at all times!’ Then they would give food to those who need food, [F.302.b] they would give drinks to those who need drink, and, in the same vein, they would dispense [all other resources], up to and including all manner of things that are useful to human beings to those who need those things that are useful to human beings, [and so forth]. Having mastered all the roots of virtue, making common cause with all sentient beings, they would then dedicate [these gifts] toward unsurpassed, genuinely perfect enlightenment, without apprehending anything. If you ask how this dedication is made, the dedication is made without engaging in the dualistic attitude that differentiates the subject who makes the dedication and the object to whom the dedication is made. In this way, Subhūti, do great bodhisattva beings, abiding in the transcendent perfection of tolerance, acquire the transcendent perfection of generosity.”
世尊回答說：「須菩提，假如一切眾生來到那些安住於忍辱波羅密多的大菩薩摩訶薩面前，用虛偽、惡劣的言語責罵他們，甚至砍斷他們的四肢和器官，他們會想：『唉呀！這些眾生充滿了苦難，被疾病所折磨，得不到保護。我應當始終對一切眾生進行布施！』然後他們會給予需要食物的人以食物，給予需要飲料的人以飲料，同樣地，他們會分配各種對人道眾生有用的東西給需要這些有用東西的人。他們掌握了一切善根，與一切眾生攜手同行，隨後將這些施捨迴向於無上正等正覺，而不執著任何東西。如果你問這種迴向是如何進行的，迴向是在沒有執著於區分作出迴向者的主體和被迴向對象的二取的情況下進行的。須菩提，大菩薩摩訶薩就是這樣安住於忍辱波羅密多，而獲得布施波羅密多的。」
27.13“Reverend Lord! How do great bodhisattva beings, after abiding in the transcendent perfection of tolerance, acquire the transcendent perfection of ethical discipline?”
27.13「尊者！大菩薩摩訶薩安住於忍辱波羅密多之後，如何獲得持戒波羅密多？」
The Blessed One replied, “Subhūti, great bodhisattva beings, abiding in the transcendent perfection of tolerance, from the time when they first begin to set their mind on enlightenment until they are seated at the Focal Point of Enlightenment, even for the sake of their own lives, do not deprive any sentient being of life, and so on. They do not resort to wrong views. Their minds never engage with the level of the śrāvakas or the level of the pratyekabuddhas. They also dedicate these roots of virtue, making common cause with all sentient beings, toward unsurpassed, genuinely perfect enlightenment. These dedications are also made without engaging in the dualistic attitude that differentiates the subject who makes the dedication and the object to whom the dedication is made. In this way, Subhūti, do great bodhisattva beings, abiding in the transcendent perfection of tolerance, acquire the transcendent perfection of ethical discipline.”
世尊回答說：「須菩提，大菩薩摩訶薩安住於忍辱波羅密多，從最初發心菩提之時起，直到坐於菩提座為止，即使為了自己的生命，也不會剝奪任何眾生的生命，如是等等。他們不依賴邪見。他們的意識永遠不會涉及聲聞地或辟支佛地。他們也將這些善根迴向，與一切眾生共同成就無上正等正覺。這些迴向也是在沒有執著於區分作迴向的主體和被迴向對象的二取的情況下進行的。就這樣，須菩提，大菩薩摩訶薩安住於忍辱波羅密多，獲得了持戒波羅密多。」
27.14“Reverend Lord! How do great bodhisattva beings, after abiding in the transcendent perfection of tolerance, acquire the transcendent perfection of perseverance?” [F.303.a]
27.14「尊者！大菩薩摩訶薩安住於忍辱波羅密多之後，如何獲得精進波羅密多？」[F.303.a]
The Blessed One replied, “Subhūti, great bodhisattva beings, abiding in the transcendent perfection of tolerance, [think], ‘I will travel for a while, for one yojana , a hundred yojana , or a thousand yojana , or similarly through anything from a single world system to a hundred thousand world systems, just to establish even a few sentient beings in the ground of training and the eighth-lowest stage. Similarly, having established them in the attributes of the level of buddha nature, the attributes of the eighth-lowest stage, the fruit of entering the stream, and so on, up to arhatship, up to individual enlightenment, and up to unsurpassed, genuinely perfect enlightenment, mastering all those roots of virtue, making common cause with all sentient beings, I will dedicate these merits to unsurpassed, genuinely perfect enlightenment.’ These dedications are made without engaging at all in the dualistic attitude that differentiates the subject who makes the dedication and the object to whom the dedication is made. In this way, Subhūti, do great bodhisattva beings, abiding in the transcendent perfection of tolerance, acquire the transcendent perfection of perseverance.”
世尊回答說：「須菩提，大菩薩摩訶薩安住於忍辱波羅密多中，想著『我將會旅行一段時間，行走一由旬、百由旬或千由旬，或者類似地穿越從一個世界到十萬個世界，只是為了建立即使只有少數眾生在見道和八地中。同樣地，既然已經在佛性地的特性、八地的特性、預流果等之中建立他們，直到阿羅漢果、獨覺，以及無上正等正覺，掌握所有那些善根，與一切眾生共同相應，我將會把這些功德迴向於無上正等正覺。』這些迴向是在完全不執著於區分施者和受者的二取心態下進行的。這樣，須菩提，大菩薩摩訶薩安住於忍辱波羅密多中，就獲得了精進波羅密多。」
27.15“Reverend Lord! How do great bodhisattva beings, after abiding in the transcendent perfection of tolerance, acquire the transcendent perfection of meditative concentration?”
27.15尊者！大菩薩摩訶薩依止忍辱波羅密多後，如何獲得禪定波羅密多？
The Blessed One replied, “Subhūti, great bodhisattva beings, abiding in the transcendent perfection of tolerance, achieve and then maintain the first meditative concentration, which is free from the desires [of the senses], free from negative and non-virtuous attributes, and endowed with ideation and scrutiny, alongside the joy and bliss that arise from that freedom. In the same vein, they achieve and maintain the other meditative concentrations, up to and including the fourth meditative concentration. Similarly, they become absorbed in the [formless absorptions], up to the sense field of infinite space, and up to the cessation of feelings and perceptions, and they bring forth the roots of the virtuous attributes of mind and mental states. All these they dedicate, [F.303.b] making common cause with all sentient beings, toward unsurpassed, genuinely perfect enlightenment. By any means, these dedications are made without engaging in the dualistic attitude that differentiates the subject who makes the dedication and the object to whom the dedication is made. In this way, Subhūti, do great bodhisattva beings, abiding in the transcendent perfection of tolerance, acquire the transcendent perfection of meditative concentration.”
世尊回答說：「須菩提，大菩薩摩訶薩安住於忍辱波羅密多中，成就並保持初禪，遠離欲望，遠離負面和不善的德行，具有想和檢驗，伴隨著由此自由而生的喜樂。同樣地，他們成就並保持其他禪定，直到四禪。類似地，他們進入無色定，直到無邊空處，以及想受滅，並生起心和心所法的善德行的善根。所有這些，他們都迴向，與所有眾生共同發願，指向無上正等正覺。無論如何，這些迴向都不執著於區分作迴向者和被迴向對象的二取。須菩提，大菩薩摩訶薩就是這樣，安住於忍辱波羅密多中，成就禪定波羅密多。」
27.16“Reverend Lord! How do great bodhisattva beings, after abiding in the transcendent perfection of tolerance, acquire the transcendent perfection of wisdom?”
27.16尊者！大菩薩摩訶薩在安住於忍辱波羅密多之後，如何證得般若波羅密多？
The Blessed One replied, “Subhūti, when, with respect to all things, great bodhisattva beings, abiding in the transcendent perfection of tolerance, survey and abide in the modality of voidness, the modality of quiescence, the modality of the ending [of contaminants], and the modality of cessation, they do not realize the quiescence of all things until they have attained omniscience, seated at the Focal Point of Enlightenment. Then arising from their seat at the Focal Point of Enlightenment, in order to benefit all sentient beings and in order to make all sentient beings happy, they turn the wheel of the sacred doctrine. In this way, Subhūti, do great bodhisattva beings, abiding in the transcendent perfection of tolerance, acquire the transcendent perfection of wisdom.”
世尊回答說：「須菩提，當大菩薩摩訶薩安住於忍辱波羅密多時，對於一切事物，觀察並安住於空的特性、寂靜的特性、滅盡的特性和涅槃的特性之中，他們直到證得一切智，坐在菩提座上，才不會實現一切事物的寂靜。然後從菩提座上起身，為了利益一切眾生，為了使一切眾生得到快樂，他們轉法輪。須菩提，大菩薩摩訶薩就是這樣安住於忍辱波羅密多，而獲得般若波羅密多的。」
27.17Then the venerable Subhūti asked the Blessed One, “Reverend Lord! How do great bodhisattva beings, after abiding in the transcendent perfection of perseverance, acquire the transcendent perfection of generosity?”
27.17尊者須菩提恭敬地問世尊：「世尊！大菩薩摩訶薩在安住於精進波羅密多之後，如何獲得布施波羅密多呢？」
The Blessed One replied, “Subhūti, great bodhisattva beings, abiding in the transcendent perfection of perseverance, think, ‘I shall certainly attain manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment!’ [F.304.a] They never desist from the perseverance that seeks out virtuous attributes, and they never stop seeking the gnosis that is omniscience. For the sake of sentient beings, they would travel a hundred yojana , a thousand yojana , a hundred thousand yojana , or a trillion yojana , and similarly, they would travel through anything from a single world system to one hundred billion trillion world systems, so as to establish only a single sentient being in whichever vehicle is appropriate among the three vehicles. Mastering all these roots of virtue, making common cause with all sentient beings, they dedicate them to unsurpassed, genuinely perfect enlightenment. These dedications are made without engaging at all in the dualistic attitude that differentiates the subject who makes the dedication and the object to whom the dedication is made. In this way, Subhūti, do great bodhisattva beings, abiding in the transcendent perfection of perseverance, acquire the transcendent perfection of generosity.”
世尊回答說："須菩提，大菩薩摩訶薩安住於精進波羅密多中，思念'我必定將證得無上正等正覺！'他們從不停止尋求善法的精進，也從不停止追求一切智的般若智。為了眾生的緣故，他們願意行走一百由旬、一千由旬、十萬由旬或一兆由旬，同樣地，他們願意穿越從單一世界到百億兆世界的任何範圍，只為了在三乘中為單一眾生建立適合的乘法。他們掌握了所有這些善根，與一切眾生共同成就，並將它們迴向於無上正等正覺。這些迴向是在完全不執著於區分作迴向者與受迴向者的二取的情況下進行的。須菩提，大菩薩摩訶薩正是這樣，安住於精進波羅密多中，而獲得了布施波羅密多。"
27.18“Reverend Lord! How do great bodhisattva beings, after abiding in the transcendent perfection of perseverance, acquire the transcendent perfection of ethical discipline?”
27.18「世尊！大菩薩摩訶薩安住在精進波羅密多之後，是如何獲得持戒波羅密多的呢？」
The Blessed One replied, “Subhūti, great bodhisattva beings, abiding in the transcendent perfection of perseverance, [think], ‘From the time when I first begin to set my mind on enlightenment until I am seated at the Focal Point of Enlightenment, I shall indeed abstain from killing living creatures, and I shall encourage others to keep abstaining from killing living creatures. I shall also praise the abstention from killing living creatures, and I shall praise and rejoice in others who abstain from killing living creatures. In the same vein, I shall abstain from all other non-virtuous actions, up to and including the holding of wrong views, and I shall encourage others to keep abstaining from wrong views [and the other non-virtuous actions]. I shall also praise the abstention from wrong views [and so forth], and I shall praise and rejoice in others who abstain from wrong views [and the other non-virtuous actions]!’ [F.304.b] Through this transcendent perfection of ethical discipline, they do not strive for the world system of desire, they do not strive for the world system of form and the world system of formlessness, they do not strive for the level of the śrāvakas, and they do not strive for the level of the pratyekabuddhas, but, mastering all these roots of virtue and making common cause with all sentient beings, they dedicate them to unsurpassed, genuinely perfect enlightenment. These dedications are made without engaging at all in the dualistic attitude that differentiates the subject who makes the dedication and the object to whom the dedication is made. In this way, Subhūti, do great bodhisattva beings, abiding in the transcendent perfection of perseverance, acquire the transcendent perfection of ethical discipline.”
世尊答道：「須菩提，大菩薩摩訶薩安住於精進波羅密多，〔思想道〕：『從我最初發心於菩提之時，直到我坐於菩提座，我必定要戒除殺生，並勸勉他人持續戒除殺生。我也要讚歎戒除殺生，並對那些戒除殺生的人讚歎和隨喜。同樣地，我要戒除一切非善業，直至包括邪見，並勸勉他人持續戒除邪見〔及其他非善業〕。我也要讚歎戒除邪見〔等等〕，並對那些戒除邪見〔及其他非善業〕的人讚歎和隨喜！』藉由此持戒波羅密多，他們不追求欲界，不追求色界與無色界，不追求聲聞地，也不追求辟支佛地，而是精通一切善根，與一切眾生共同修持，將其迴向於無上正等正覺。這些迴向是在完全不涉及二取的情況下進行的，即不區分進行迴向的主體和被迴向的對象。就這樣，須菩提，大菩薩摩訶薩安住於精進波羅密多，而獲得持戒波羅密多。」
27.19“Reverend Lord! How do great bodhisattva beings, after abiding in the transcendent perfection of perseverance, acquire the transcendent perfection of tolerance?”
27.19尊者！大菩薩摩訶薩安住在精進波羅密多之後，如何獲得忍辱波羅密多？
The Blessed One replied, “Subhūti, great bodhisattva beings, abiding in the transcendent perfection of perseverance, from the time when they first begin to set their mind on enlightenment until they are seated at the Focal Point of Enlightenment, even if humans or non-humans should arrive and cut off all their limbs and appendages, and discard them in the cardinal and intermediate directions, would not think, ‘There is someone cutting off or piercing my limbs and appendages!’ Rather, they exclusively think, ‘While I hold on to this body for their sake, they have approached me, cutting off my limbs and appendages and discarding them, so I will obtain an excellent benefit!’ If you ask why, it is because in this way they will excellently remain attentive to the nature of reality. They do not dedicate these roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, but making common cause with all sentient beings, they dedicate these roots of virtue exclusively to unsurpassed, genuinely perfect enlightenment. [F.305.a] These dedications are made without engaging at all in the dualistic attitude that differentiates the subject who makes the dedication and the object to whom the dedication is made. In this way, Subhūti, do great bodhisattva beings, abiding in the transcendent perfection of perseverance, acquire the transcendent perfection of tolerance.”
世尊答道：「須菩提，大菩薩摩訶薩，安住於精進波羅密多，從最初發心向菩提之時起，直至坐於菩提座為止，即使人類或非人類到來，砍斷他們的所有肢體和附肢，並將其拋向四方四隅，他們也不會想：『有人在砍斷或刺穿我的肢體和附肢！』反而，他們只會想：『我為了他們的緣故而保持這個身體，他們已經來到我面前，砍斷我的肢體和附肢並將其拋散，這樣我將獲得殊勝的利益！』為什麼呢？因為這樣他們將能夠優異地保持對法性的覺察。他們不將這些善根迴向於聲聞地或辟支佛地，而是與一切眾生共同，將這些善根專一地迴向於無上正等正覺。這些迴向是在完全不涉及二取——即區分作迴向者的主體和被迴向對象的客體——的情況下進行的。須菩提，大菩薩摩訶薩就是以這樣的方式，安住於精進波羅密多，而獲得忍辱波羅密多的。」
27.20“Reverend Lord! How do great bodhisattva beings, after abiding in the transcendent perfection of perseverance, acquire the transcendent perfection of meditative concentration?”
27.20「尊者！大菩薩摩訶薩依止精進波羅密多之後，如何獲得禪定波羅密多？」
The Blessed One replied, “Subhūti, great bodhisattva beings, abiding in the transcendent perfection of perseverance, achieve and then maintain the first meditative concentration, which is free from desires, free from negative and non-virtuous attributes, and endowed with ideation and scrutiny, alongside the joy and bliss that arise from that freedom. Similarly, they achieve and maintain the other meditative concentrations, up to and including the fourth meditative concentration, and they also achieve and maintain the four immeasurable aspirations and so forth, up to and including absorption in the cessation of perceptions and feelings. However, they do not grasp the maturation of those meditative concentrations, immeasurable aspirations, and formless absorptions. For the sake of sentient beings, they will be reborn in other realms where they will train sentient beings. Gathering these sentient beings through the four attractive qualities of a bodhisattva, they will establish them in the six transcendent perfections. In order to venerate the lord buddhas and cultivate the roots of virtue, they will move from buddhafield to buddhafield, experiencing the roots of virtue dependent on meditative concentration, and mastering all these until buddhahood is cultivated. Making common cause with all sentient beings, they dedicate them to unsurpassed, genuinely perfect enlightenment. These dedications are made without engaging at all in the dualistic attitude that differentiates the subject who makes the dedication and the object to whom the dedication is made. In this way, Subhūti, do great bodhisattva beings, [F.305.b] abiding in the transcendent perfection of perseverance, acquire the transcendent perfection of meditative concentration.”
世尊回答說：「須菩提，大菩薩摩訶薩安住在精進波羅密多中，證得並保持初禪，遠離貪欲，遠離不善法，具有尋伺，伴隨由此遠離而生的喜樂。同樣地，他們證得並保持其他禪定，直至四禪，並且也證得並保持四無量心等，直至想受滅盡定。然而，他們不執著於這些禪定、無量心和無色定的成熟果報。為了眾生的緣故，他們將投生在其他佛剎中訓練眾生。通過菩薩四攝法聚集這些眾生，將他們安立在六波羅密多中。為了敬禮諸佛世尊和培養善根，他們將從一個佛剎往來於其他佛剎，經歷依禪定而生的善根，並掌握一切這些直到證得佛果。與一切眾生共同，他們將這些善根迴向於無上正等正覺。這些迴向是在完全不執著於能迴向者和所迴向對象的二取分別的情況下進行的。須菩提，大菩薩摩訶薩就是這樣安住在精進波羅密多中，獲得禪定波羅密多的。」
27.21“Reverend Lord! How do great bodhisattva beings, after abiding in the transcendent perfection of perseverance, acquire the transcendent perfection of wisdom?”
27.21「尊者！大菩薩摩訶薩依止精進波羅密多之後，如何獲得般若波羅密多？」
The Blessed One replied, “Subhūti, great bodhisattva beings, abiding in the transcendent perfection of perseverance, do not consider the transcendent perfection of generosity as a designation, and similarly, they do not consider the transcendent perfection of generosity as an entity or as a sign. Likewise, they do not consider the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, or the transcendent perfection of wisdom as a designation, and similarly they do not consider the transcendent perfection of wisdom and so forth as an entity or as a sign. Similarly, they do not consider the applications of mindfulness and [the other causal attributes], up to and including the noble eightfold path, as a designation, and likewise, they do not consider these as an entity or as a sign. In the same vein as before, they do not consider [all the fruitional attributes and attainments], up to and including omniscience, as an entity or as a sign. Likewise, they do not consider anything as a designation, and they do not consider anything as an entity or as a sign; they do not abide in anything at all. They do as they say. Mastering all these roots of virtue, making common cause with all sentient beings, they dedicate them to unsurpassed, genuinely perfect enlightenment. These dedications are made without engaging at all in the dualistic attitude that differentiates the subject who makes the dedication and the object to whom the dedication is made. In this way, Subhūti, do great bodhisattva beings, [F.306.a] abiding in the transcendent perfection of perseverance, acquire the transcendent perfection of wisdom.”
世尊回答說：「須菩提，大菩薩摩訶薩安住於精進波羅密多，不認為布施波羅密多是名稱，同樣地，他們不認為布施波羅密多是法或是標誌。同樣地，他們不認為持戒波羅密多、忍辱波羅密多、精進波羅密多、禪定波羅密多或般若波羅密多是名稱，同樣地他們不認為般若波羅密多等是法或是標誌。同樣地，他們不認為念處以及其他因法直到八聖道是名稱，同樣地，他們不認為這些是法或是標誌。以同樣的方式，他們不認為所有的果法和成就直到一切智是法或是標誌。同樣地，他們不認為任何事物是名稱，不認為任何事物是法或是標誌；他們不安住於任何事物。他們言行一致。掌握所有這些善根，與一切眾生共同發心，將其迴向於無上正等正覺。這些迴向不涉及任何分別施者與受者的二取。這樣，須菩提，大菩薩摩訶薩安住於精進波羅密多，便獲得般若波羅密多。」
27.22Then the venerable Subhūti asked the Blessed One, “Reverend Lord! How do great bodhisattva beings, after abiding in the transcendent perfection of meditative concentration, acquire the transcendent perfection of generosity?”
27.22時，尊者須菩提問世尊言：「世尊！大菩薩摩訶薩，安住於禪定波羅密多後，云何獲得布施波羅密多？」
The Blessed One replied to the venerable Subhūti as follows: “Subhūti, great bodhisattva beings achieve and maintain the first meditative concentration, which is free from the desires [of the senses], free from negative and non-virtuous attributes, and endowed with ideation and scrutiny, alongside the joy and bliss that arise from that freedom. Similarly, they achieve and maintain the other meditative concentrations, up to and including the fourth meditative concentration, in which even that sense of bliss is abandoned and suffering is abandoned, and in which neither suffering nor bliss is present because blissful and unhappy states of mind have both previously subsided, while equanimity and mindfulness are utterly pure. Similarly, they achieve and maintain the four immeasurable aspirations and the formless absorptions, up to and including the absorption of the cessation of feelings and perceptions. Abiding in this transcendent perfection of meditative concentration, they teach the sacred doctrine to sentient beings with an undistracted mind. They dispense the gift of the sacred doctrine, and also worldly gifts. They themselves at all times dispense the gift of the sacred doctrine and worldly gifts, and they encourage others to keep dispensing the gift of the sacred doctrine and worldly gifts. They at all times praise the gift of the sacred doctrine and worldly gifts, and they praise and rejoice in others who dispense the gift of the sacred doctrine and worldly gifts. They do not dedicate these roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, but mastering all these roots of virtue, and making common cause with all sentient beings, they dedicate them exclusively to unsurpassed, genuinely perfect enlightenment. [F.306.b] These dedications are made without engaging at all in the dualistic attitude that differentiates the subject who makes the dedication and the object to whom the dedication is made. In this way, Subhūti, do great bodhisattva beings, abiding in the transcendent perfection of meditative concentration, acquire the transcendent perfection of generosity.”
世尊如是答尊者須菩提言：「須菩提，大菩薩摩訶薩成就、安住初禪，離欲、離不善法，有尋有伺，喜樂俱行。如是成就、安住第二禪、第三禪、第四禪，苦樂俱捨，忘失苦樂，前已息樂及不樂，捨念極清淨。如是成就、安住四無量心及無色定，乃至想受滅。安住此禪定波羅密多中，以無散亂意教化眾生說聖法。施予聖法之施，亦施予世間財施。彼自恆時施予聖法之施及世間財施，勸他恆時施予聖法之施及世間財施。彼恆時讚歎聖法之施及世間財施，讚歎及隨喜他施予聖法之施及世間財施。彼不將此善根迴向聲聞地及不動地，惟成就此一切善根，與一切眾生共同作迴向，唯獨迴向無上正等正覺。此迴向不動二取之心。如是須菩提，大菩薩摩訶薩安住禪定波羅密多，得布施波羅密多。」
27.23“Reverend Lord! How do great bodhisattva beings, after abiding in the transcendent perfection of meditative concentration, acquire the transcendent perfection of ethical discipline?”
27.23尊者問世尊說：「世尊！大菩薩摩訶薩安住於禪定波羅密多之後，如何獲得持戒波羅密多？」
The Blessed One replied to the venerable Subhūti as follows: “Subhūti, great bodhisattva beings, abiding in the transcendent perfection of meditative concentration, never develop thoughts of desire. They never develop thoughts of hatred or thoughts of delusion. They never develop thoughts of violence, miserliness, or degenerate morality, and apart from that they are continuously in synergy with the modes of attention associated with omniscience. Without dedicating these roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, they master all these roots of virtue, and making common cause with all sentient beings, dedicate them to unsurpassed, genuinely perfect enlightenment. These dedications are made without engaging at all in the dualistic attitude that differentiates the subject who makes the dedication and the object to whom the dedication is made. In this way, Subhūti, do great bodhisattva beings, abiding in the transcendent perfection of meditative concentration, acquire the transcendent perfection of ethical discipline.”
世尊對尊者須菩提回答道：「須菩提，大菩薩摩訶薩安住於禪定波羅密多中，永遠不會生起貪欲的念頭。他們永遠不會生起瞋恨或癡迷的念頭。他們永遠不會生起暴力、慳心或毀戒者的念頭，除此之外，他們持續與一切智的注意模式相應。不將這些善根迴向於聲聞地或辟支佛地，他們掌握所有這些善根，與所有眾生共同發心，將其迴向於無上正等正覺。這些迴向是在完全不執著於區分迴向者與迴向對象的二取的情況下進行的。須菩提，大菩薩摩訶薩就是這樣，安住於禪定波羅密多中，獲得持戒波羅密多。」
27.24“Reverend Lord! How do great bodhisattva beings, after abiding in the transcendent perfection of meditative concentration, acquire the transcendent perfection of tolerance?”
27.24尊者！大菩薩摩訶薩住於禪定波羅密多之後，如何獲得忍辱波羅密多？
The Blessed One replied to the venerable Subhūti as follows: “Subhūti, great bodhisattva beings, [F.307.a] abiding in the transcendent perfection of meditative concentration, discern physical forms as resembling a mass of foam. Similarly, they discern feelings as resembling a water bubble, perceptions as resembling a mirage, formative predispositions as resembling a hollow plantain, and consciousness as resembling a magical display. When making such discernments, they always maintain the perception that the five psycho-physical aggregates are essenceless, thinking, ‘All formative predispositions [and so forth] are empty. What is this [body] that is being harmed, cut, or split? Who is piercing or cutting it? Whose are these physical forms? Whose are these feelings? Whose are these perceptions? Whose are these formative predispositions? Whose is this consciousness? Who is being reprimanded, rebuked, or targeted with malice? Who is this who reprimands, rebukes, or targets with malice?’ They do not dedicate these roots of virtue to the level of the śrāvakas or to the level of the pratyekabuddhas, and, apart from that, making common cause with all sentient beings, they dedicate them to unsurpassed, genuinely perfect enlightenment. These dedications are made without engaging at all in the dualistic attitude that differentiates the subject who makes the dedication and the object to whom the dedication is made. In this way, Subhūti, do great bodhisattva beings, abiding in the transcendent perfection of meditative concentration, acquire the transcendent perfection of tolerance.”
世尊如是答尊者須菩提言：「須菩提，大菩薩摩訶薩安住禪定波羅密多，觀色如泡沫聚。如是觀受如水泡，觀想如陽焰，觀行如芭蕉中空，觀識如幻化。如是觀察時，恆常保持五蘊無自性之知覺，作是念：『一切行等皆空。誰之身體遭損害、被斷割、被分裂？誰在刺傷或砍割？此色為誰所有？此受為誰所有？此想為誰所有？此行為誰所有？此識為誰所有？誰遭譴責、呵罵或遭瞋恚所向？誰在譴責、呵罵或以瞋恚相向？』彼不迴向此等善根於聲聞地及不動地，除此之外，與一切眾生共同，迴向於無上正等正覺。此等迴向不參與任何區分迴向者之主體與迴向對象之二取。須菩提，大菩薩摩訶薩如是安住禪定波羅密多，而證得忍辱波羅密多。」
27.25“Reverend Lord! How do great bodhisattva beings, after abiding in the transcendent perfection of meditative concentration, acquire the transcendent perfection of perseverance?”
27.25「尊者！大菩薩摩訶薩們在安住於禪定波羅密多之後，是如何證得精進波羅密多的呢？」
The Blessed One replied to the venerable Subhūti as follows: “Subhūti, great bodhisattva beings, abiding in the transcendent perfection of meditative concentration, grasp the indications of all the meditative concentrations, aspects of liberation, and meditative stabilities, and then experience the many aspects of miraculous abilities, and so on, as has [already] been extensively indicated. [F.307.b] Through clairaudience that surpasses the range of human hearing, they hear many aspects of divine and human sound. Similarly, their minds precisely know the minds of other beings and the minds of other realized individuals, up to and including the minds of unsurpassed beings. Similarly, they recollect many different past abodes, as has [already] been extensively indicated. Similarly, through pure clairvoyance that surpasses the range of human sight, they perceive [all beings] who move in accordance with their past actions. Maintaining these five extrasensory powers, in order to behold and venerate the lord buddhas, to develop the roots of virtue, and also to bring sentient beings to maturation, they move from buddhafield to buddhafield, and even refine the buddhafields. Making common cause with all sentient beings, they dedicate these roots of virtue exclusively to unsurpassed, genuinely perfect enlightenment. These dedications are made without engaging at all in the dualistic attitude that differentiates the subject who makes the dedication and the object to whom the dedication is made. In this way, Subhūti, do great bodhisattva beings, abiding in the transcendent perfection of meditative concentration, acquire the transcendent perfection of perseverance.”
世尊對尊者須菩提做了如下回答：「須菩提，大菩薩摩訶薩住於禪定波羅密多之中，掌握所有禪定、解脫門和三昧的相，然後體驗許多神足等方面的境界，如前所廣泛所示的那樣。通過超越人類聽覺範圍的天耳通，他們聽聞眾多天人之聲。同樣地，他們的意精確地了知其他眾生的意和其他已證悟者的意，乃至無上有情者的意。同樣地，他們憶起許多不同的過去趣處，如前所廣泛所示的那樣。同樣地，通過超越人類視覺範圍的清淨天眼通，他們觀察那些依據過去業而活動的眾生。保持這五神通，為了瞻禮諸佛世尊、培養善根，以及使眾生成熟，他們從一個佛剎遊往另一個佛剎，甚至莊嚴佛剎。與所有眾生共同起心，他們將這些善根專門迴向無上正等正覺。這些迴向是在不涉及任何區分能做迴向者和所做迴向對象的二取的情況下進行的。須菩提，大菩薩摩訶薩就是以這種方式，住於禪定波羅密多之中，獲得精進波羅密多。」
27.26“Reverend Lord! How do great bodhisattva beings, after abiding in the transcendent perfection of meditative concentration, acquire the transcendent perfection of wisdom?”
27.26「尊者！大菩薩摩訶薩安住於禪定波羅密多之後，如何獲得般若波羅密多？」
The Blessed One replied to the venerable Subhūti as follows: “Subhūti, great bodhisattva beings, abiding in the transcendent perfection of meditative concentration, do not apprehend physical forms. Similarly, they do not apprehend [all the other phenomena], up to and including the applications of mindfulness. Similarly, they do not apprehend [all the other causal attributes], up to and including the noble eightfold path. They do not apprehend [all the fruitional attributes and attainments], up to and including omniscience. They do not apprehend conditioned elements. They do not apprehend unconditioned elements. [F.308.a] Since all things are unconditioned, they do not condition anything at all. Since they do not condition anything at all, they neither adopt nor do they not adopt anything at all. They neither cause anything to arise, nor do they cause anything to cease. If you ask why, Subhūti, whether the tathāgatas have appeared or not, the abiding nature of all things and the expanse of reality continue to abide, and these neither arise nor cease. Great bodhisattva beings always achieve and maintain this [reality] through undistracted attention, endowed with omniscience. In this way, Subhūti, do great bodhisattva beings, abiding in the transcendent perfection of meditative concentration, acquire the transcendent perfection of wisdom.”
世尊如此回答尊者須菩提："須菩提，大菩薩摩訶薩安住在禪定波羅密多中，不執著色。同樣地，他們不執著〔所有其他現象〕，直到包括念處。同樣地，他們不執著〔所有其他因法〕，直到包括八聖道。他們不執著〔所有果法和成就〕，直到包括一切智。他們不執著有為法。他們不執著無為法。由於一切法都是無為的，他們完全不造作任何事物。由於他們完全不造作任何事物，他們既不取著任何事物，也不捨棄任何事物。他們既不使任何事物生起，也不使任何事物滅止。如果你問為什麼，須菩提，無論如來是否出現，一切法的住性和法界都繼續安住，這些既不生起也不滅止。大菩薩摩訶薩總是通過不散亂的注意力，具足一切智來實現和保持這〔真如〕。就這樣，須菩提，大菩薩摩訶薩安住在禪定波羅密多中，獲得了般若波羅密多。"
27.27Then the venerable Subhūti asked the Blessed One, “Reverend Lord! How do great bodhisattva beings, after abiding in the transcendent perfection of wisdom, acquire the transcendent perfection of generosity?”
27.27當時尊者須菩提問世尊道：「世尊！大菩薩摩訶薩安住於般若波羅密多後，如何獲得布施波羅密多？」
The Blessed One replied, “Subhūti, great bodhisattva beings, abiding in the transcendent perfection of wisdom, do not apprehend the emptiness of internal phenomena as the emptiness of internal phenomena. They do not apprehend the emptiness of external phenomena as the emptiness of external phenomena. They do not apprehend the emptiness of both external and internal phenomena as the emptiness of both external and internal phenomena. They do not apprehend the emptiness of emptiness as the emptiness of emptiness. They do not apprehend the emptiness of great extent as the emptiness of great extent. They do not apprehend the emptiness of ultimate reality as the emptiness of ultimate reality. They do not apprehend the emptiness of conditioned phenomena as the emptiness of conditioned phenomena. They do not apprehend the emptiness of unconditioned phenomena as the emptiness of unconditioned phenomena. They do not apprehend the emptiness of the unlimited as the emptiness of the unlimited. They do not apprehend the emptiness of that which has neither beginning nor end as the emptiness of that which has neither beginning nor end. They do not apprehend the emptiness of non-dispersal as the emptiness of non-dispersal. [F.308.b] They do not apprehend the emptiness of all things as the emptiness of all things. They do not apprehend the emptiness of inherent existence as the emptiness of inherent existence. They do not apprehend the emptiness of all intrinsic defining characteristics as the emptiness of all intrinsic defining characteristics. They do not apprehend the emptiness of non-apprehension as the emptiness of non-apprehension. Similarly, they do not apprehend the emptiness of non-entities as the emptiness of non-entities. They do not apprehend the emptiness of essential nature as the emptiness of essential nature. They do not apprehend the emptiness of the essential nature of non-entities as the emptiness of the essential nature of non-entities.
世尊回答說：「須菩提，大菩薩摩訶薩安住於般若波羅密多，不執著內空為內空。不執著外空為外空。不執著內外空為內外空。不執著空空為空空。不執著大空為大空。不執著勝義空為勝義空。不執著有為空為有為空。不執著無為空為無為空。不執著無邊空為無邊空。不執著無始無終空為無始無終空。不執著散空為散空。不執著一切法空為一切法空。不執著本性空為本性空。不執著一切法自相空為一切法自相空。不執著無所得空為無所得空。同樣地，不執著無體空為無體空。不執著無性空為無性空。不執著無性無性空為無性無性空。」
27.28“Abiding in these aspects of emptiness, they do not apprehend the notion that physical forms are empty, or the notion that they are not empty. Similarly, they do not apprehend the notion that feelings, perceptions, formative predispositions, and consciousness are empty, or the notion that they are not empty. Similarly, they do not apprehend the notion that the applications of mindfulness are empty, or the notion that they are not empty. Similarly, they do not apprehend the notion that [the other causal attributes], up to and including the noble eightfold path, are empty, or the notion that they are not empty. In the same vein, they do not apprehend the notion that [the fruitional attributes], up to and including omniscience, are empty, or the notion that they are not empty. They do not apprehend the notion that conditioned elements are empty, or the notion that they are not empty. They do not apprehend the notion that unconditioned elements are empty, or the notion that they are not empty.
27.28「安住於這些空性方面，他們不執著色是空的這一概念，也不執著色不是空的這一概念。同樣地，他們不執著受、想、行、識是空的這一概念，也不執著受、想、行、識不是空的這一概念。同樣地，他們不執著念處是空的這一概念，也不執著念處不是空的這一概念。同樣地，他們不執著乃至八聖道是空的這一概念，也不執著乃至八聖道不是空的這一概念。同樣地，他們不執著乃至一切智是空的這一概念，也不執著乃至一切智不是空的這一概念。他們不執著有為法是空的這一概念，也不執著有為法不是空的這一概念。他們不執著無為法是空的這一概念，也不執著無為法不是空的這一概念。」
27.29“Practicing this transcendent perfection of wisdom accordingly, they dispense their gifts, whatever they may be, from food or drink up to those things that are useful to humankind, to those who need them, but they do not consider the notion that their gifts are empty, or that they are not empty. Nor do they consider at all the one who dispenses these gifts, the one to whom they are dispensed, and the gifts that are dispensed. Nor do they consider all these three aspects as emptiness. For those who abide in this manner, there is never any occasion for miserliness or acquisitiveness to arise. If you ask why, it is because for those who thus practice the transcendent perfection of wisdom, all such notions will not arise, from the time when they first begin to set their mind on enlightenment until they are seated at the Focal Point of Enlightenment. [F.309.a] Just as for tathāgatas, arhats, genuinely perfect buddhas miserliness and acquisitiveness never arise, so it is also for those great bodhisattva beings who practice the transcendent perfection of wisdom. Subhūti, this transcendent perfection of wisdom is the teacher of great bodhisattva beings. In this way, Subhūti, do great bodhisattva beings, abiding in the transcendent perfection of wisdom, acquire the transcendent perfection of generosity.”
27.29「依此般若波羅密多而修習，他們施予各種禮物，從飲食到對人類有益的物品，施予需要的人。然而，他們不認為他們的施物是空性的，或不是空性的。他們也根本不思考施予者、受施者和被施予的禮物。他們也不將這三方面都視為空性。以此方式安住的人，慳心和貪著永遠沒有機會生起。如果你問為什麼，那是因為對於那些這樣修習般若波羅密多的人，從他們最初發菩提心的時候起，直到坐於菩提座為止，所有這些概念都不會生起。就如同對於如來、阿羅漢、正遍知佛，慳心和貪著永遠不會生起一樣，對於修習般若波羅密多的大菩薩摩訶薩們也是如此。須菩提，般若波羅密多就是大菩薩摩訶薩們的導師。須菩提，以此方式，大菩薩摩訶薩們安住在般若波羅密多中，便獲得了布施波羅密多。」
27.30“Reverend Lord! How do great bodhisattva beings, after abiding in the transcendent perfection of wisdom, acquire the transcendent perfection of ethical discipline?”
27.30「尊者！大菩薩摩訶薩安住於般若波羅密多之後，如何獲得持戒波羅密多？」
The Blessed One replied, “Subhūti, great bodhisattva beings, abiding in the transcendent perfection of wisdom, do not let the mindsets of all the śrāvakas and pratyekabuddhas even arise. If you ask why, it is because they do not apprehend those levels of the śrāvakas and pratyekabuddhas, and they do not apprehend any thought that they should dedicate their physical, verbal, and mental ethical discipline to the level of the śrāvakas or to the level of the pratyekabuddhas. From the time when they first begin to set their mind on enlightenment until they are seated at the Focal Point of Enlightenment, they abstain from killing living creatures, and oppose the killing of living creatures. They also praise the abstention from killing living creatures, and encourage others to keep abstaining from killing living creatures. They praise and rejoice in others who abstain from killing living creatures. In the same vein, they themselves abstain from all other non-virtuous actions, up to and including the holding of wrong views, and also praise the abstention from wrong views [and the other non-virtuous actions]. They encourage others to keep abstaining from wrong views [and the other non-virtuous actions], and they praise and rejoice in others who abstain from wrong views [and the other non-virtuous actions]. [F.309.b] Furthermore, through this ethical discipline they do not strive for conduct associated with the world system of desire, or for conduct associated with the world system of form and the world system of formlessness, or for the attributes of the śrāvakas, or the attributes of the pratyekabuddhas, but, unlike them, they exclusively strive for and maintain unsurpassed, genuinely perfect enlightenment. In this way, Subhūti, do great bodhisattva beings, abiding in the transcendent perfection of wisdom, acquire the transcendent perfection of ethical discipline.”
世尊答言：「須菩提，大菩薩摩訶薩，住於般若波羅密多，不令一切聲聞及辟支佛的心行得以生起。若問其故，乃是因為他們不執著聲聞及辟支佛的地位，也不執著應當將自身的身語意戒奉獻給聲聞地或辟支佛地的念頭。從最初發心求菩提之時起，直到坐於菩提座，他們遠離殺生，並反對殺生。他們亦讚歎遠離殺生，並勸勉他人持續遠離殺生。他們讚歎並歡喜他人遠離殺生。同樣地，他們自己遠離一切不善業，直至遠離邪見，並讚歎遠離邪見等不善業。他們勸勉他人持續遠離邪見及其他不善業，並讚歎並歡喜他人遠離邪見及其他不善業。此外，透過此持戒，他們不為欲界的行而努力，亦不為色界及無色界的行而努力，不為聲聞的法而努力，亦不為辟支佛的法而努力，唯獨專心努力而保持無上正等正覺。須菩提，大菩薩摩訶薩住於般若波羅密多，即以此方式獲得持戒波羅密多。」
27.31“Reverend Lord! How do great bodhisattva beings, after abiding in the transcendent perfection of wisdom, acquire the transcendent perfection of tolerance?”
27.31尊者！大菩薩摩訶薩住在般若波羅密多之後，如何獲得忍辱波羅密多？
The Blessed One replied, “Subhūti, when great bodhisattva beings abide in the transcendent perfection of wisdom, a corresponding [sense of] tolerance arises. When they obtain this tolerance, they think, ‘O! There is nothing at all that is subject to cessation, or birth, aging, death, reprimand, rebuke, cutting, piercing, injury, killing, or bondage.’ If all sentient beings were to approach those great bodhisattva beings who have obtained such tolerance, and reprimand or rebuke them, striking them with clods of earth, clubs, or weapons, or cutting off all their limbs and appendages, their attitude would not change, and they would think, ‘This is the reality of all things. In this [reality], there is nothing at all that would reprimand, rebuke, cut, pierce, injure, kill, or bind anything at all.’ In this way, Subhūti, do great bodhisattva beings, abiding in the transcendent perfection of wisdom, acquire the transcendent perfection of tolerance.”
世尊回答說：「須菩提，當大菩薩摩訶薩安住於般若波羅密多時，相應的忍辱隨之生起。當他們獲得這種忍辱時，他們會想：『啊！根本沒有任何事物會經歷滅、生、老、死、訶責、譴責、割截、刺穿、傷害、殺害或束縛。』假如所有眾生都來到獲得了這樣忍辱的大菩薩面前，對他們進行訶責或譴責，用土塊、棍棒或兵器擊打他們，甚至割截他們的所有肢體和四肢，他們的態度都不會改變，他們會想：『這就是一切事物的真如。在這個真如中，根本沒有任何事物會訶責、譴責、割截、刺穿、傷害、殺害或束縛任何事物。』就是這樣，須菩提，大菩薩摩訶薩安住於般若波羅密多，獲得忍辱波羅密多。」
27.32“Reverend Lord! How do great bodhisattva beings, after abiding in the transcendent perfection of wisdom, [F.310.a] acquire the transcendent perfection of perseverance?”
27.32尊者！大菩薩摩訶薩安住於般若波羅密多之後，如何獲得精進波羅密多？
The Blessed One replied, “Subhūti, great bodhisattva beings, abiding in the transcendent perfection of wisdom, teach the sacred doctrine to sentient beings with unrelenting perseverance. They teach the sacred doctrine in all ways, establishing those sentient beings in the transcendent perfection of generosity, and likewise establishing them in the other transcendent perfections, up to and including the transcendent perfection of wisdom. But in doing so, they do not at all establish them in conditioned elements and they do not at all establish them in unconditioned elements. In this way, Subhūti, do great bodhisattva beings, abiding in the transcendent perfection of wisdom, acquire the transcendent perfection of perseverance.”
世尊答道：「須菩提，大菩薩摩訶薩住於般若波羅密多中，以不懈怠的精進為眾生宣說聖法。他們以各種方式宣說聖法，將眾生安立於布施波羅密多中，同樣地也將他們安立於其他波羅密多中，直至般若波羅密多。但在這樣做的時候，他們完全不將眾生安立於有為法中，也完全不將他們安立於無為法中。須菩提，大菩薩摩訶薩就是這樣，住於般若波羅密多中，而獲得精進波羅密多。」
27.33“Reverend Lord! How do great bodhisattva beings, after abiding in the transcendent perfection of wisdom, acquire the transcendent perfection of meditative concentration?”
27.33「尊者！大菩薩摩訶薩住於般若波羅密多之後，如何獲得禪定波羅密多？」
The Blessed One replied, “Subhūti, great bodhisattva beings, abiding in the transcendent perfection of wisdom, may become absorbed in the meditative stabilities of the śrāvakas, or the meditative stabilities of the pratyekabuddhas, or in the meditative stabilities of the bodhisattvas—in all of them except the meditative stabilities of the tathāgatas. Abiding in those meditative stabilities of the bodhisattvas [and so forth], they may become absorbed in and arise from the eight aspects of liberation, either sequentially or in reverse order. If you ask what these eight are, they are as follows: The first aspect of liberation ensues when corporeal beings observe physical forms. The second aspect of liberation ensues when formless beings endowed with internal perception observe external physical forms. The third aspect of liberation ensues when beings are inclined toward pleasant states. [F.310.b] The fourth aspect of liberation ensues when the perceptions of physical forms have been completely transcended in all respects, when the perceptions of obstructed phenomena have subsided, and the mind does not engage with diverse perceptions, so that one achieves and abides in the sense field of infinite space, thinking, ‘Space is infinite.’ The fifth aspect of liberation ensues when the sense field of infinite space has been completely transcended in all respects, and when one achieves and abides in the sense field of infinite consciousness, thinking, ‘Consciousness is infinite.’ The sixth aspect of liberation ensues when the sense field of infinite consciousness has been completely transcended in all respects, and one achieves and abides in the sense field of nothing-at-all, thinking, ‘There is nothing at all.’ The seventh aspect of liberation ensues when the sense field of nothing-at-all has been completely transcended in all respects, and one achieves and abides in the sense field of neither perception nor non-perception. The eighth aspect of liberation ensues when the sense field of neither perception nor non-perception has been completely transcended in all respects, and one achieves and abides in the cessation of all perceptions and feelings. They may become absorbed in and arise from these eight aspects of liberation, both sequentially and in the reverse order.
世尊回答說：「須菩提，大菩薩摩訶薩安住於般若波羅密多，可以進入聲聞的三昧，或辟支佛的三昧，或菩薩的三昧——除了如來的三昧以外的所有三昧。安住於菩薩的這些三昧等中，他們可以進入並從八解脫中生起，無論是依次序還是逆序。如果你問這八種是什麼，它們如下：第一個解脫門，當有色者觀色時而產生。第二個解脫門，當無色者具內想觀外色時而產生。第三個解脫門，當眾生樂時而產生。第四個解脫門，當色的想完全被超越，在各方面阻礙的想已消退，心不執著於各種想，因此證得並安住於空無邊處，思維『空是無邊的』時而產生。第五個解脫門，當空無邊處完全被超越，在各方面都已超越，證得並安住於識無邊處，思維『識是無邊的』時而產生。第六個解脫門，當識無邊處完全被超越，在各方面都已超越，證得並安住於無所有處，思維『沒有任何事物』時而產生。第七個解脫門，當無所有處完全被超越，在各方面都已超越，證得並安住於非想非非想處時而產生。第八個解脫門，當非想非非想處完全被超越，在各方面都已超越，證得並安住於想受滅時而產生。他們可以進入並從這八個解脫門中生起，既可以依次序也可以逆序。」
27.34“Similarly, they may become absorbed in and arise from the nine serial steps of meditative absorption, either sequentially or in reverse order. If you ask what these nine are, they comprise the four meditative concentrations, the four formless absorptions, and the cessation of all perceptions and feelings.
27.34「同樣地，他們可以進入並從九次第定中出來，無論是依次序還是逆序。如果你問這九種是什麼，它們包括四禪、四無色定和想受滅。
27.35“After differentiating these eight aspects of liberation and the nine serial steps of meditative absorption, they may become absorbed in the meditative stability known as the yawning lion. Subhūti, if you ask what is the meditative stability known as the yawning lion, which great bodhisattva beings may experience, at this point, Subhūti, great bodhisattva beings [F.311.a] will have achieved and maintained the first meditative concentration, where there is freedom from desires, and freedom from negative and non-virtuous attributes, while ideation and scrutiny are present, alongside the joy and bliss that arise from that freedom. Similarly, they will have achieved and maintained all the other meditative concentrations, up to and including the fourth meditative concentration, where both bliss and suffering have been abandoned, and neither suffering nor bliss is present because blissful and unhappy states of mind have both previously subsided, while equanimity and mindfulness are utterly pure. Similarly, they will have become absorbed in the formless absorptions, up to and including the sense field of neither perception nor non-perception. Then they will have become absorbed in the cessation of perceptions and feelings.
27.35「在區分了這八種解脫門和九次第定之後，他們可以進入稱為『哈獅子』的三昧。須菩提，如果你問什麼是稱為『哈獅子』的三昧，這是大菩薩摩訶薩可能經歷的，在這個時刻，須菩提，大菩薩摩訶薩已經達成並保持了初禪，在那裡遠離了貪欲，遠離了負面和不善的善法，同時具有尋伺，伴隨著由此自由而生起的喜樂。同樣地，他們已經達成並保持了所有其他的禪定，直到並包括四禪，在那裡樂和苦都已被捨棄，既沒有苦也沒有樂，因為樂受和苦受的心境都已經先前消退，同時捨和念極其清淨。同樣地，他們已經進入了無色定，直到並包括非想非非想處。然後他們進入了想受滅。」
27.36“Arising from that meditative stability which is the absorption in cessation, [then in reverse order], they become absorbed in the sense field of neither perception nor non-perception; in the same vein, arising from that absorption in the sense field of neither perception nor non-perception, they abide, absorbed in the [other formless absorptions and meditative concentrations], down to and including the first meditative concentration. Subhūti, this is the meditative stability known as the yawning lion. Abiding in that meditative stability, they attain the sameness of all things. In this way, Subhūti, do great bodhisattva beings, abiding in the transcendent perfection of wisdom, acquire the transcendent perfection of meditative concentration.”
27.36「須菩提，從那個禪定三昧——入滅盡定——而出定，他們反向次第地入無想非非想處三昧；同樣地，從無想非非想處三昧而出定，他們依次下降，直至初禪三昧而住。須菩提，這就是名為哈獅子的禪定三昧。住於那個禪定三昧中，他們證得諸法平等性。須菩提，大菩薩摩訶薩就是這樣，安住於般若波羅密多，而獲得禪定波羅密多。」
27.37This completes the twenty-seventh chapter from “The Transcendent Perfection of Wisdom in Ten Thousand Lines,” entitled “Full Attainment.”
27.37（結尾）