The Aspiration
發願
4.1Then Brother Subhūti, Brother Mahākātyāyana, Mahākāśyapa, and Mahāmaudgalyāyana, having heard from the Bhagavān this kind of Dharma that they had never heard before, and having heard directly from the Bhagavān the prophecy of Brother Śāriputra’s attainment of the highest, supreme enlightenment, were amazed, astonished, and overjoyed.
4.1那時，須菩提、摩訶迦旃延、摩訶迦葉、摩訶目犍連這些弟子，從薄伽梵那裡聽到了以前從未聽過的妙法，又直接聽到了薄伽梵為舍利弗弟子授記將證得無上菩提，都感到非常驚異、震撼和歡喜。
At that time they rose from their seats, approached the Bhagavān, uncovered one shoulder, knelt on their right knees, and with palms together in homage to the Bhagavān, looking directly at the Bhagavān, they inclined their bodies, they bowed their bodies, they bowed well, bowed perfectly.
那時，他們從座位上起身，走近薄伽梵，露出一肩，右膝跪地，雙掌合十禮敬薄伽梵，直視薄伽梵，身體傾斜，五體投地，恭敬頂禮。
4.2They said to the Bhagavān, “Bhagavān, we are old, aged, and decrepit. We are esteemed to be the elders in the saṅgha of bhikṣus. We are old, infirm, and are said to have attained nirvāṇa. [F.39.b] Bhagavān, we do not make the effort to attain unsurpassable complete enlightenment. We do not have the strength to make that effort.
4.2他們對薄伽梵說："薄伽梵，我們已經年邁、衰老、衰弱。我們在比丘僧伽中被尊為長老。我們年紀已高，身體虛弱，據說已經證得涅槃。薄伽梵，我們沒有努力去追求無上正等正覺。我們沒有力量去做那樣的努力。
“When the Bhagavān teaches the Dharma, when the Bhagavān is seated for a long time, we too are in the assembly for that Dharma teaching. Bhagavān, while we are reverentially seated there for a long time, we have pains in our limbs and other parts of our bodies, and pains in our main and secondary joints.
「薄伽梵說法時，薄伽梵久坐說法，我們也在那個法教的大眾中。薄伽梵，我們在那裡恭敬地久坐的時候，我們的四肢和身體其他部分有疼痛，我們的主要關節和次要關節也有疼痛。」
4.3“Therefore, Bhagavān, although we express all the emptiness, absence of attributes, and absence of aspiration in the Dharma that the Bhagavān is teaching, we have not hoped for the display of the buddha realms, the play of bodhisattvas, or the play of tathāgatas that are in these dharmas of the Buddha. Why is that? Bhagavān, we have escaped from the three realms and we are said to have attained nirvāṇa. Also we are old and decrepit.
4.3「因此，薄伽梵，我們雖然闡述了薄伽梵所教授的法中的一切空性、無相和無願，但我們並沒有期望在這些佛的法中顯現佛國、菩薩們的遊戲或如來眾的遊戲。為什麼呢？薄伽梵，我們已經逃脫了三界，據說已經證得涅槃。而且我們已經年老衰弱。」
4.4“Therefore, Bhagavān, even though we have taught and instructed other bodhisattvas in the highest, complete enlightenment, we ourselves, Bhagavān, have not given rise to a single wish for such a thing. Bhagavān, we were amazed and astonished to hear from the Bhagavān just now the highest, complete enlightenment being prophesied even for the śrāvakas.
4.4「所以，薄伽梵，雖然我們曾經教導和指導其他菩薩們成就無上正等正覺，但是我們自己，薄伽梵，並未曾生起過對如此之事的任何願心。薄伽梵，我們剛才從薄伽梵聽聞無上正等正覺甚至也為聲聞眾所預言，對此感到十分驚奇和震撼。」
4.5“Bhagavān, today we have unexpectedly heard words from the Tathāgata of a kind that we have never heard before, which is a great gain. Bhagavān, we have obtained a great jewel; Bhagavān, we have obtained a priceless great jewel. Bhagavān, we have obtained this kind of jewel without searching for it, without seeking it, without thinking of it, and without wishing for it.
4.5「薄伽梵，我們今天從如來那裡意外地聽到了一種從來未曾聽聞過的言語，這是很大的收穫。薄伽梵，我們獲得了一件偉大的珍寶；薄伽梵，我們獲得了無價的偉大珍寶。薄伽梵，我們獲得了這樣的珍寶，而不是通過尋找而得，不是通過尋求而得，不是通過思考而得，也不是通過希望而得。」
4.6“Bhagavān, this is how it appears to us. [F.40.a] Sugata, this is how it appears to us.
4.6「薄伽梵，在我們看來就是這樣。善逝，在我們看來就是這樣。」
“Bhagavān, it is like the following analogy. A person leaves his father, and having left him, goes to another land. Bhagavān, for many years, for twenty, thirty, forty, until fifty years, he is gone away and has turned into a grown man. He becomes a beggar and searches for sustenance. In order to have food and clothes he travels in every direction in many other lands. His father has come to one of these other lands. The father has much property, grain, treasure, and storehouses. He has much gold, silver, jewels, pearls, beryls, conches, crystals, corals, and gold and silver plate. He has many female slaves, male slaves, workers, and hirelings. He has many elephants, horses, carriages, cattle, and sheep. He has many servants. He is a wealthy man in that great land. He has considerable revenues, interest from loans, and farming and trading businesses.
「薄伽梵，譬如有人離父而去，去到他方。薄伽梵，多年以來，二十年、三十年、四十年、乃至五十年，他在外流浪，已經長大成人。他成了乞丐，到處尋求衣食。為了獲得食物和衣服，他在許多其他土地上四處奔波。他的父親來到了這些地方中的一個。父親擁有許多財產、穀物、寶藏和倉庫。他擁有許多黃金、白銀、珠寶、珍珠、綠柱石、螺、水晶、珊瑚、黃金和白銀製品。他有許多女奴、男奴、工人和傭工。他有許多象、馬、車輛、牛和羊。他有許多僕人。他是那個大地區的富裕之人。他擁有相當可觀的收入、借貸利息，以及農業和貿易事業。」
4.7“Then, Bhagavān, the poor man, seeking food and clothes, wanders through a succession of villages, towns, market towns, districts, countries, and capitals, and at last arrives at the town where lives his father, who has much property, grain, treasure, and storehouses. The father always thinks of his son who has been missing for fifty years. yet, although he thinks of him, he says nothing of this to anyone else, but sorrows privately. He thinks to himself, ‘I have become old and decrepit. I have much property, grain, treasure, and storehouses. [F.40.b] But I do not have even one son. When my time comes to an end, will not all of this be without an owner and be dispersed?’ In this way he thinks again and again of his son. ‘Alas! If only my son could take possession of this accumulation of wealth, I would be free of sadness.’
4.7「然後，薄伽梵，那個貧窮的人為了尋求食物和衣服，流浪經過許多村莊、城鎮、市集、地區、國家和首都，最後來到了他父親所住的城鎮。他的父親擁有許多財產、穀物、寶藏和倉庫。父親一直在思念失蹤了五十年的兒子。雖然他常常想起他，但卻沒有對任何人說起這件事，只是私下裡感到悲傷。他心想：『我已經變得衰老虛弱。我擁有許多財產、穀物、寶藏和倉庫。但我連一個兒子都沒有。當我的生命結束時，這一切不是都將失去主人而四散消失嗎？』就這樣，他一次又一次地想起他的兒子。『唉呀！如果我的兒子能夠擁有這些財富的積累，我就能夠解脫悲傷了。』」
4.8“Then, Bhagavān, the poor man, wandering in search of food and clothes, comes to the residence of the man who has much money, gold, property, grain, treasure, and storehouses.
4.8「薄伽梵，那個貧窮的人為了尋求食物和衣服而四處流浪，來到了那個擁有大量金錢、黃金、財產、穀物、寶藏和倉庫的人的住所。」
“Bhagavān, the poor man’s father is at the entrance to his home, accompanied by a great assembly of brahmins, kṣatriyas, vaiśyas, and śūdras gazing upon him. He is seated in great wealth upon a lion throne with a footstool, adorned in gold and silver. He is being fanned with yak-tail whisks, there is a canopy spread above him, the ground is bestrewn with pearls and flowers, and strings of jewels are hung as decorations.
「薄伽梵，這位貧窮人的父親在自己住所的門口，身邊圍繞著許多婆羅門、刹帝利、毘舍、首陀羅組成的大眾，都在注視著他。他坐在獅子座上，座下有腳凳，身上用黃金和白銀裝飾，有人用犛牛尾巴的拂塵給他搧風，頭頂上展開著華蓋，地上鋪滿了珍珠和花朵，還掛著各種珠寶串作為裝飾。」
4.9“Bhagavān, the poor man sees his father seated among such wealth at the entrance of his own residence encircled by a great crowd of householders as his attendants. As soon as he sees him he is shocked, frightened, afraid, and the hairs on his body stand on end. Terrified, he thinks, ‘I have suddenly come across this king or great minister. There is no reason for me to be here. I shall go to the street where the poor people live. There I can obtain food and clothing without any difficulty. I should not linger here. I do not want to be enslaved or seized, or encounter other kinds of harm.’
4.9薄伽梵，這個窮人看到他的父親坐在自己住處的門口，周圍圍繞著眾多的居士侍者。他一看到父親，就立刻感到震驚、恐懼和害怕，身上的汗毛都豎了起來。他惶恐地想道：「我突然遇到了一位王或大臣。我沒有理由待在這裡。我應該去窮人居住的街道上。在那裡我可以輕輕鬆鬆地獲得食物和衣服。我不應該在這裡逗留。我不想被奴役或抓住，也不想遭遇其他傷害。」
4.10“Then, Bhagavān, the poor man, frightened and terrified by the thought of continuous suffering, does not stay there but runs far away.
4.10薄伽梵，那個貧窮的人因為不斷的苦難的念頭而感到驚恐和害怕，沒有停留在那裡，而是跑遠了。
4.11“However, Bhagavān, the wealthy man, seated on the lion throne at the entrance to his residence, [F.41.a] recognizes his son as soon as he sees him. The sight makes him happy, thrilled, overjoyed, and delighted. He thinks, ‘This is marvelous! I have seen the one who is to inherit my money, gold, property, grain, treasures, and storehouses. I have become old and aged. I have been thinking of this over and over, and he has arrived here!’
4.11「然而，薄伽梵，那位富裕的人坐在他住所入口處的獅子座上，一看到他的兒子就認出了他。這個景象使他高興、興奮、歡喜，他心想：『這太奇妙了！我看到了將要繼承我的金錢、黃金、財產、穀物、珍寶和倉庫的人。我已經年邁蒼老。我一直在思念著他，他終於來到這裡了！』」
4.12“Then, Bhagavān, that man who had been pained by longing for his son, in that very instant, that very moment, commands some people who can run quickly, ‘Friends, go and quickly bring that man to me.’
4.12「那時，薄伽梵，那位因為思念兒子而感到痛苦的人，在那一瞬間、那一刻，命令一些能夠快速奔跑的人說：『朋友們，你們去迅速把那個人帶到我這裡來。』」
“So, Bhagavān, those men run quickly to catch the poor man.
「薄伽梵，那些人就快速跑去抓住那個窮人。」
4.13“However, Bhagavān, the poor man then becomes frightened, terrified, and alarmed. The hairs on his body stand on end. In dismay, he yells and screams dreadful cries of distress. He cries out, ‘I have done you no wrong!’
4.13"然而，薄伽梵，那個貧窮的人隨即變得害怕、恐懼和驚惶。他的身體汗毛豎立。在驚慌失措中，他大聲尖叫和尖喊發出令人恐怖的求救聲。他喊道，'我沒有對你做錯任何事！'"
“But those men forcibly bring back the poor man, wailing. The poor man, afraid, frightened, terrified, and alarmed, his hairs standing on end, in dismay, thinks, ‘I should not be killed!’ He faints and falls to the ground, unconscious.
「但那些人強行帶回哭喊著的窮人。窮人害怕、驚恐、恐懼、驚慌，身上的汗毛豎起，惶惶不安，心想『我不應該被殺害！』於是昏迷不醒，倒在地上。」
4.14“His father comes near and says to the men, ‘Don’t bring this man in this way!’ He sprinkles cold water on him and says nothing more. Why? The householder knows that the poor man aspires for something inferior, while he has a high status. He also knows that this is his son.
4.14「他的父親走近前來，對那些人說：『不要這樣帶這個人！』他灑冷水在他身上，然後就不再說什麼。為什麼呢？因為居士知道那個窮人志向低劣，而他自己地位高貴。他也知道這就是他的兒子。」
“At the time, Bhagavān, the householder, using a skillful method, does not at all declare, ‘This is my son!’
「當時，薄伽梵，那位居士運用方便，絲毫不曾說明『這是我的兒子！』」
4.15“Then, Bhagavān, that householder instructs another man, [F.41.b] ‘Hey, you there, go to that poor man and say to him, “Oh, you have been freed, go wherever you want to!” ’
4.15「隨後，薄伽梵，那位居士指示另一個人說：『嘿，你去那個貧窮的人那裡，告訴他說，「哦，你已經得到解放了，想去哪裡就去哪裡吧！」』」
“That man listens to this order, goes to the poor man, and says to him, ‘Hey, you have been freed, go wherever you want to!’
「那個人聽到這個命令，去到那個貧窮的人面前，對他說：『嘿，你已經獲得解脫了，你想去哪裡就去哪裡吧！』」
“When the poor man hears those words he is amazed and astonished. He gets up from the ground, leaves that place, and goes to the street of the poor people in order to seek clothing and food.
「那貧窮的人聽到這些話，感到驚訝和震驚。他從地上站起來，離開那個地方，前往貧民街去尋找衣服和食物。」
4.16“The householder then uses a skillful method in order to bring the poor man to himself. He employs two people of low caste and shoddy appearance and says to them, ‘Go to the man who came here, taking my instruction that he be given a daily wage to induce him to work in my home. If he asks, “What work can I do?” say to him, “You can work with the two of us clearing away the rubbish heap.” ’
4.16「那位居士為了要吸引那個窮人，便運用方便之法。他僱用了兩個出身低賤、外表邋遢的人，對他們說：『你們去見那個來到這裡的人，帶著我的指示告訴他，給他日薪引誘他在我家裡工作。如果他問『我能做什麼工作呢？』，你們就對他說『你可以和我們兩人一起清除垃圾堆。』』」
4.17“So the two men go looking for the poor man, and they perform their task. Those two men and the poor man are then employed by the wealthy man and clear away the rubbish heap in his residence. They make their home in a straw hut beside the wealthy man’s house.
4.17「於是那兩個人去尋找這個貧窮的人，他們完成了他們的任務。那兩個人和這個貧窮的人隨後被這位富人僱用，在他的住宅裡清除垃圾堆。他們在這位富人的房子旁邊的茅草棚裡安家。」
4.18“The rich man, through a round window, sees his son clearing away the rubbish, and seeing him he is again astonished. The householder then takes off his garlands and jewelry, takes off his soft, clean, beautiful clothes, puts on dirty clothes, and comes down out from his residence, holding a basket in his left hand, and with his limbs dirtied with earth.
4.18「那位富人從圓窗往外看，見到他的兒子在清除垃圾，看見後又感到驚訝。這位居士隨後脫下花冠和珠寶，脫掉柔軟、潔淨、華美的衣服，穿上污髒的衣服，從住處走出來，左手拿著籃子，四肢沾滿了泥土。」
4.19“He greets his son from afar, and approaches him. Having approached, he says, ‘Don’t stay here, take baskets and carry the rubbish away.’ Using this method he is able to converse with his son. Then he says, ‘Oh, you should work here. You should not go elsewhere. I shall give you a greater wage. [F.42.a] Whatever it is you need you can unhesitatingly ask me for it, whether it is the price of a bowl, the price of a water pot, the price of a cooking pot, the price of wood, the price of salt, or the price of food or clothes. I have an old cloth, sir, and if you need it ask for it and I will give to you. Oh, whatever kind of utensil it is that you need, sir, I will give it to you. You be happy! Think of me as if I were your father. Why? It is because I am older and you are younger. You have done much work for me by clearing away the rubbish heap. My, you have done this work without deceit, deception, dishonesty, pride, hypocrisy, or ingratitude. My, I have not seen you to have even one fault, such as I have perceived in other men who work. From this day on you will be like my own son born from me.’
4.19「他從遠處向他的兒子打招呼，走近他。走近後，他說：『不要停留在這裡，拿著籃子把垃圾運走。』用這種方便，他才能與他的兒子交談。然後他說：『哦，你應該在這裡工作。不要到其他地方去。我會給你更高的工資。無論你需要什麼，你都可以毫不猶豫地向我要求，無論是碗的價格、水罐的價格、鍋的價格、木頭的價格、鹽的價格，或食物或衣服的價格。我有一件舊衣服，先生，如果你需要就向我要求，我會給你。哦，無論你需要什麼樣的器具，先生，我都會給你。你要開心！把我當作你的父親。為什麼呢？因為我年紀大，你年紀小。你通過清理垃圾堆為我做了很多工作。我啊，你做這個工作沒有欺騙、詐騙、不誠實、驕傲、虛偽或忘恩負義。我啊，我沒有看到你有任何缺點，這是我在其他做工的人身上所看到的。從今天開始，你將像我親生的兒子一樣。』」
4.20“Then, Bhagavān, that householder calls that that poor man ‘son,’ and the poor man thinks of the householder as being his father.
4.20「那時，薄伽梵，那位居士就稱呼那個貧窮的人為『兒子』，而那個貧窮的人把居士當作自己的父親。
“Bhagavān, the householder who longed for his son in that way has him clearing away the rubbish heaps for twenty years. After twenty years have passed, the poor man has no anxiety about coming in and out of the householder’s residence, and lives there in the straw hut.
薄伽梵，那位渴望兒子的居士讓他清理垃圾堆二十年。二十年過去後，那個貧窮的人對進出居士的住處沒有了顧慮，住在稻草小屋裡。
4.21“By that time, Bhagavān, the householder has become weaker, and he perceives that he is approaching the time of his death. He says to the poor man, ‘Oh, you, come here! I have much money, gold, property, grain, treasure, and storehouses. I have become very weak. I wish to give them to [F.42.b] someone who will take them, who will preserve them. All this you should know. Why is that? Just as I have been the owner of this wealth, so are you. You will not waste anything of mine.’
4.21「此時，薄伽梵，那位居士已經變得衰弱，他察覺到自己將要面臨死亡的時刻。他對那個貧窮的人說：『哦，你來這裡！我有很多金錢、黃金、財產、糧食、珍寶和倉庫。我已經變得非常衰弱。我希望把這些交給願意接受的人，願意為我保管這些東西的人。所有這些你都應該知道。為什麼呢？就像我曾經是這些財富的主人一樣，你現在也是。你不會浪費我的任何東西。』」
4.22“So, Bhagavān, the poor man in this way comes to know of that householder’s great amount of money, gold, property, grain, treasure, and storehouses. He has no desire for them. He does not ask for any of it, not even something the value of a prastha of flour. He continues to live in the straw hut, thinking the thoughts of a poor person.
4.22「因此，薄伽梵，那個窮人以這種方式得知了居士的大量金錢、黃金、財產、穀物、珍寶和倉庫。他對這些毫無貪欲。他不請求任何東西，甚至連一攞沙麵粉都不要求。他繼續住在草棚裡，心裡想著窮人的念頭。」
“Then, Bhagavān, the householder sees that his son has developed, and is capable of preserving his wealth; he sees that his mind is refined, such that his outlook is heightened and he is distressed by his previous poor man’s way of thinking—he is disgusted by it, ashamed of it, and loathes it.
「那時，薄伽梵，這位居士看到他的兒子已經成長，有能力保護他的財富；他看到他的心已經變得高尚，使得他的境界得到提升，他對之前作為窮人的生活方式感到痛苦——他厭惡它，為之感到慚愧，並且厭棄它。
4.23“As he is approaching the time of his death he summons the poor man and presents him to a great gathering of many kinsmen. Then he openly pronounces in the presence of the king, the ministers, the townspeople, and the citizens of the land, ‘Listen, all of you, this is my own rightful son, of such and such a town, whom I lost fifty years ago. His name is such and such. My name is such and such. In order to find him I came here from that town. This is my son. I am his father. Whatever it is that I own, all of it I bestow upon him. He has full knowledge of even the least of the possessions that I have.’
4.23"當他接近死亡時刻之際，他召喚那個窮人，把他帶到眾多親族聚集的大眾集會中。然後他在王、大臣、城鎮百姓和國民面前公開宣佈說：'各位請聽，這是我的親生兒子，來自某某城鎮，我在五十年前失去了他。他的名字叫某某，我的名字叫某某。為了尋找他，我從那個城鎮來到這裡。這是我的兒子，我是他的父親。無論我擁有什麼，我都全部把它傳給他。他對我所有的財產，甚至最微小的東西都有完整的認識。'"
4.24“Then, Bhagavān, the poor man, hearing at that time those words, is amazed and astonished. He thinks, ‘Suddenly I have obtained such money, gold, property, grain, treasure, and storehouses!’
4.24「那時，薄伽梵，這個貧窮的人聽到那些話語時，驚訝萬分，感到震撼。他想著：『我忽然間獲得了這麼多的金錢、黃金、財產、穀物、寶藏和倉庫！』」
“Bhagavān, in the same way we are like the Tathāgata’s sons [F.43.a] and the Tathāgata, just like that householder, has said to us, ‘You are my sons.’
「薄伽梵，我們就像如來的兒子，如來就像那位居士一樣，對我們說：『你們是我的兒子。』」
4.25“Bhagavān, we are pained by the three sufferings. What are those three? They are the suffering of suffering, the suffering of the composite, and the suffering of change. Within saṃsāra, we have had an inferior aspiration. Therefore, Bhagavān, we have contemplated many Dharma teachings that are similar to a rubbish heap, and we have been devoted to them, intent upon them, and dedicated to them.
4.25薄伽梵，我們被三種苦所困擾。那三種是什麼呢？就是苦苦、壞苦和行苦。在輪迴中，我們懷抱著低劣的發願。因此，薄伽梵，我們思考了許多如同垃圾堆一般的法教，並且對它們虔誠恭敬、一心一意、全力投入。
4.26“Bhagavān, we have sought and requested nirvāṇa alone, just like that daily wage. Therefore, Bhagavān, we have been satisfied by the attainment of nirvāṇa. We thought that we had obtained a great deal, and were devoted to, intent upon, and dedicated to these dharmas from the Tathāgata.
4.26薄伽梵，我們只求涅槃，如同那日薪一樣。因此，薄伽梵，我們對涅槃的證得感到滿足。我們認為自己已經獲得了很多，並且對如來傳授的這些法感到歡喜、專注和執著。
4.27“The Tathāgata knew our inferior aspiration, and therefore the Bhagavān tolerated us and did not say to us, ‘This is the Tathāgata’s treasure of wisdom, which will be yours.’
4.27「如來知道我們的低劣發願，因此薄伽梵容忍了我們，並沒有對我們說，『這是如來的智寶藏，將會是你們的。』」
“Bhagavān, through a skillful method you have bestowed upon us our inheritance of the Tathāgata’s treasure of wisdom.
「薄伽梵，您通過方便為我們賦予了如來的智寶藏的傳承。」
4.28“Bhagavān, we had no desire for it. We thought, ‘We have obtained a great deal,’ meaning nirvāṇa from the Tathāgata, which is like that daily wage.
4.28「薄伽梵，我們對此沒有貪欲。我們想，『我們已經得到很多了』，指的是從如來那裡獲得的涅槃，就像那日薪一樣。」
4.29“Bhagavān, beginning with the Tathāgata’s wisdom, we have explained his whole immense Dharma teaching to the bodhisattva mahāsattvas; we have revealed, taught, and explained the Tathāgata’s wisdom, Bhagavān, but we ourselves have had no aspiration for it. Why is that? The Tathāgata, with a skillful method, knew our aspirations, and we did not know, did not understand when the Bhagavān said that we are true sons of the Tathāgata. [F.43.b]
4.29「薄伽梵，自如來智慧開始，我們向菩薩摩訶薩們解說了他的整個廣大法教；我們顯示、教導並解釋了如來的智慧，薄伽梵啊，但我們自己對它沒有發願。為什麼呢？如來用方便法知道了我們的發願，而我們不知道、不理解薄伽梵所說的我們是如來真正的兒子。」
4.30“The Bhagavān has made us remember our inheritance of the Tathāgata’s wisdom. Why is that? It is because we are true sons of the Tathāgata, but we have also had inferior aspiration. If the Bhagavān sees strength in our aspiration, the Bhagavān declares us to be bodhisattvas.
4.30「薄伽梵已經讓我們想起了如來智慧的傳承。這是為什麼呢？因為我們是如來的真實之子，但我們也曾有著低下的發願。如果薄伽梵看到我們的發願中有力量，薄伽梵就會宣布我們是菩薩。」
4.31“The Bhagavān has given us two tasks to perform: in the presence of the bodhisattvas we are said to be those with inferior aspiration; and this, in turn, inspires them to the enlightenment of buddhahood. When the Bhagavān sees strength in our motivation then he declares this.
4.31「薄伽梵賦予我們兩項任務：在菩薩們面前，我們被說成是具有下劣發願的人；這反過來也激勵了他們趣向佛道的菩提。當薄伽梵看到我們動機中的力量時，他就宣說這一點。」
4.32“In this way, Bhagavān, we say, ‘We have unexpectedly, without desiring it, obtained the jewel of omniscience that we did not long for, did not search for, did not seek for, did not think of, and did not wish for, just like the sons of the Tathāgata.’ ”
4.32「薄伽梵，我們這樣說，我們意想不到地、不渴望地獲得了一切智的寶珠，我們既沒有渴望它，沒有尋求它，沒有追求它，沒有思考它，也沒有希望得到它，就像如來的兒子一樣。」
4.33Then at that time Mahākāśyapa recited these verses:
4.33那時摩訶迦葉誦出這些偈頌：
4.95This concludes “The Aspiration,” the fourth chapter of the Dharma teaching of “The White Lotus of the Good Dharma.”
4.95（結尾）