The Introduction
引言
[F.1.b] [B1]
我禮敬所有的佛陀和菩薩。
1.1I pay homage to all the buddhas and bodhisattvas.
1.1我向所有的佛陀和菩薩頂禮。
1.2Thus did I hear at one time: The Bhagavān was residing at Vulture Peak Mountain in Rājagṛha together with a great bhikṣu saṅgha of a full hundred thousand bhikṣus, and together with eighty quintillion bodhisattvas, all of whom had one rebirth remaining, were renowned for their higher cognitions, and had gathered there from the worlds in the ten directions; they had complete mastery of the dhāraṇīs and sūtras; they satisfied all beings with the gift of the Dharma; they were skilled in speaking of the wisdom of the higher cognitions; they had attained the highest perfection of all the highest perfections; [F.2.a] they were skilled in the knowledge of remaining in all bodhisattva samādhis and samāpattis; they had been praised, extolled, and lauded by all the buddhas; they were skilled in miraculously going to all buddha realms; they were skilled in the knowledge of terrifying all māras; they were skilled in the correct knowledge of the nature of all phenomena; they were skilled in the knowledge of the higher and lower capabilities of all beings; they were skilled in the knowledge of accomplishing the activity of offering to all the buddhas; they were unstained by any of the worldly concerns; they had perfectly adorned bodies, speech, and minds; they wore the armor of great love and great compassion; they had great undiminishing diligence throughout countless eons; they roared the great lion’s roar; they could not be defeated by any opponent; they were sealed with nonregression; and they had received the consecration of the Dharma from all buddhas. They were the bodhisattva mahāsattvas Meru , Sumeru , Mahāmeru, Meruśikharadhara, Merupradīparāja, Merukūṭa, Merudhvaja, Merurāja, Meruśikharasaṁghaṭṭanarāja, Merusvara, Megharāja, Dundubhisvara, Ratnapāṇi, Ratnākara, Ratnaketu, Ratnaśikhara, Ratnasaṁbhava, Ratnaprabhāsa, Ratnayaṣṭi, Ratnamudrāhasta, Ratnavyūha, Ratnajāli, Ratnaprabha, Ratnadvīpa, [F.2.b] Ratiṁkara, Dharmavyūha, Vyūharāja, Lakṣaṇasamalaṁkṛta, Svaravyūha, Svaraviśuddhiprabha, Ratnakūṭa, Ratnacūḍa, Daśaśataraśmihutārci, Jyotirasa, Candrabhānu, Sahacittotpādadharmacakrapravartin, and Śubhakanakaviśuddhiprabha, the bodhisatta mahāsattva Satatamabhayaṁdad, and all the bodhisattva mahāsattvas of the Good Eon, such as the bodhisattva mahāsattva Ajita, and the sixty with incomparable minds, such as Mañjuśrī, and the sixteen good beings, such as Bhadrapāla, and the Four Mahārājas and the other Cāturmahārājakāyika devas, and so on up until Brahmā and the other Brahmakāyika devas. In addition there were also devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans, who were all illustrious and renowned as being very powerful.
1.2我是這樣聽說的：當時薄伽梵住在王舍城鷲峰山，與一大眾比丘僧伽共處，共有十萬比丘，以及八十俱胝菩薩摩訶薩。這些菩薩摩訶薩都只剩最後一次生死，以神通聞名，從十方世界聚集而來。他們完全掌握了陀羅尼和經典，用法的布施滿足眾生，善於講述神通的智慧，證得了最高的波羅蜜，精通停留在一切菩薩三摩地和等至的知識，受到一切佛陀的讚歎和稱揚，善於奇蹟般地往來於一切佛剎，善於了知驚怖一切魔的知識，善於正確理解一切現象的本質，善於了知一切眾生的上下根機，善於完成供養一切佛陀的事業，不被世俗憂慮所污染，身語意完美莊嚴，披著大慈和大悲的盔甲，歷經無數劫具有偉大不減的精進，發出偉大獅子吼，無人能夠戰勝，被無退轉印所印，受到一切佛陀的法灌頂。他們是菩薩摩訶薩須彌、蘇迷盧、大須彌、須彌頂持、須彌燈王、須彌頂、須彌幢、須彌王、須彌頂集結王、須彌自在、雲王、鼓音、寶手、寶藏、寶幢、寶頂、寶生、寶光、寶杖、寶印手、寶莊嚴、寶網、寶光、寶洲、喜造者、法莊嚴、莊嚴王、相莊嚴、聲莊嚴、聲清淨光、寶頂、寶髻、十百光熖火焰照、光味、月光、與同心生法輪轉者、妙金清淨光，以及菩薩摩訶薩常無畏者，以及善劫中的一切菩薩摩訶薩，如菩薩摩訶薩阿逸多，以及心無與倫比的六十位，如文殊師利，以及十六位善者，如賢護，以及四大天王和其他梵眾天以及梵天等。此外，還有天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人和非人，他們都享有盛名，因其強大的力量而聞名遠近。
1.3They honored him, worshiped him, revered him, made offerings to him, praised him, and venerated him. The fourfold assembly and the worlds of devas also paid homage to him, made offerings to him, honored him, worshiped him, revered him, praised him, and venerated him.
1.3他們恭敬供養、禮拜、尊敬、獻禮、讚歎、頂禮他。四眾弟子和天神的世界也都向他頂禮、獻禮、恭敬、禮拜、尊敬、讚歎、頂禮。
1.4Then the Bhagavān, encircled and esteemed by that assembly of many hundred thousands, taught the Dharma. He taught perfectly the spiritual conduct that is good in the beginning, good in the middle, and good in the end, that has a good meaning, that has good words, and is unalloyed, complete, pure, and wholesome.
1.4爾時，薄伽梵為彼眾多百千圍繞尊敬的眾會所包圍，為眾說法。完美地宣說了在開始善、中間善、結尾善，具有善妙義理、善妙言詞，純淨無雜、圓滿、清淨、殊勝的靈性修持。
1.5At that time, within that gathered assembly there was a youth named Candraprabha, who had honored the jinas in the past, had planted roots of merit, could remember his previous lives, had the confidence of speech, had correctly followed the Mahāyāna, and who was dedicated to great compassion.
1.5當時，在這聚集的眾會中，有一位名叫月光的年輕人。他曾經供養過勝者，已經種植了福德根，能夠記憶他的前世，具有言語的自信，正確地追隨大乘，並致力於大悲。
1.6The youth Candraprabha rose from his seat, removed his robe from one shoulder, [F.3.a] and, kneeling on his right knee, with palms placed together bowed toward the Bhagavān and made this request: “If the Bhagavān will give me an opportunity to seek answers to them, I have a few questions for the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha.”
1.6青年月光從座位上站起，脫去一肩的衣袍，跪右膝，雙手合掌向薄伽梵禮拜，並提出請求：「如果薄伽梵願意給我機會尋求答案，我對薄伽梵、如來、阿羅漢、圓滿開悟的佛陀有幾個問題。」
The Bhagavān addressed the youth Candraprabha, saying, “Young man, ask whatever question you wish of the Tathāgata, the arhat, the perfectly enlightened Buddha, and I shall gratify you with answers to each and every question you have asked.
薄伽梵對年輕人月光說道：「年輕人啊，你可以向如來、阿羅漢、圓滿覺悟的佛陀提出任何你想問的問題，我會一一滿足你，給予你所有問題的答案。
1.7“Young man, I am omniscient. I am all-seeing. I have attained preeminence because of my strengths and fearlessness concerning all Dharmas. I possess the unobscured wisdom of liberation.
1.7「少年啊，我是遍知者。我是遍見者。我因為對一切法的力量和無畏而得到了殊勝。我具有解脫的無障礙慧。」
“Young man, there is nothing in the endless, infinite worlds that the Tathāgata does not know, has not seen, has not heard, has not understood, has not directly perceived, and about which he has not become completely enlightened.
「青年啊，在無盡、無限的世界裡，沒有任何事物是如來不知道、沒有看見、沒有聽聞、沒有理解、沒有直接感知，以及沒有完全證悟的。」
1.8“Young man, may you always have the opportunity to ask questions of the Tathāgata, and I will gratify you with answers for each of the questions you ask.”
1.8「青年啊，願你常有機會向如來提出問題，我會為你解答你所提出的每一個問題。」
The Bhagavān having given him this opportunity, the young man Candraprabha recited these verses to the Bhagavān:
薄伽梵給予他這個機會之後，年輕人月光向薄伽梵誦唱了這些偈頌：
1.20The Bhagavān said to the youth Candraprabha, “Young man, bodhisattva mahāsattvas will attain all those qualities and quickly attain the highest, complete enlightenment of perfect buddhahood if they have one quality. What is that one quality? Young man, it is the bodhisattva mahāsattvas’ evenness of mind toward all beings. They wish to benefit them, have no anger, and have no partiality. Young man, if bodhisattva mahāsattvas have that one quality [F.4.a] they will attain all those qualities and quickly attain the highest, complete enlightenment of perfect buddhahood.”
1.20薄伽梵對月光少年說：「少年，菩薩摩訶薩如果具足一種素質，就能獲得所有那些品質，並迅速證得無上正等菩提的無上正等正覺。那是什麼一種素質呢？少年，就是菩薩摩訶薩對一切生命的平等心。他們希望利益眾生，沒有瞋恨，也沒有偏私。少年，如果菩薩摩訶薩具足那一種素質，他們就會獲得所有那些品質，並迅速證得無上正等菩提的無上正等正覺。」
The Bhagavān then recited these verses to the youth Candraprabha:
薄伽梵隨後向月光童子誦讀了這些偈頌：
1.26“Young man, in that way the bodhisattva mahāsattva who has evenness of mind toward all beings, wishes to benefit them, and has no anger or partiality will attain the samādhi known as the revealed equality of the nature of all phenomena.
1.26「少年，菩薩摩訶薩如此一來，對一切生命具有平等心，願意利益他們，沒有瞋恨或偏心，就能證得稱為「一切現象本性平等顯現」的三摩地。
“Young man, what is the samādhi called the revealed equality of the nature of all phenomena?
「少年啊，什麼是稱為現象本性顯現平等的三摩地呢？
1.27“It is restraint of the body. It is restraint of the speech. It is restraint of the mind. It is purity of action. It is the transcendence of the mind’s perceptions. It is knowledge of the skandhas. It is the equality of the dhātus. It is the elimination of the āyatanas.
1.27「那是身律儀。那是語律儀。那是意律儀。那是行清淨。那是超越心的知覺。那是對蘊的認識。那是界的平等性。那是處的消除。
“It is the renunciation of craving. It is having the direct perception of birthlessness. It is engagement in activity. It is the illumination of causes. It is the non-dissipation of the results of karma. It is insight into phenomena. It is the meditation of the path. It is meeting the tathāgatas.
「這是棄捨貪欲。這是直接體悟無生。這是從事活動。這是照亮因果。這是業果不失壞。這是對現象的洞察。這是道路的禪修。這是遇見如來。」
1.28“It is sharp wisdom. It is penetrating into beings. It is knowledge of phenomena. [F.4.b] It is the knowledge of engaging in discernment. It is the knowledge of the different kinds of letters and words. It is the transcendence of matter. It is the understanding of sounds. It is the attainment of joy. It is experiencing the joy of the Dharma. It is sincerity. It is tolerance. It is to be without deception.
1.28「這是銳利的慧。這是深入眾生。這是對現象的認知。這是從事於智通的認知。這是對各種文字和語言的認知。這是超越物質。這是對聲音的理解。這是獲得喜悅。這是體驗法的喜悅。這是真誠。這是忍耐。這是沒有欺騙。」
“It is to be without frowns. It is to be pleasant. It is to have correct conduct. It is to be friendly. It is to be gentle. It is having a smiling face. It is being courteous. It is to be welcoming.
「不皺眉。令人愉悅。具足正行。友善。溫和。面帶微笑。彬彬有禮。熱情款待。」
1.29“It is to be without laziness. It is having veneration for the guru. It is respect for the guru. It is being content with occurrences. It is never being satisfied with the good actions one has done. It is having a pure livelihood. It is not forsaking the solitary life.
1.29「就是沒有懈怠。就是對上師有恭敬心。就是尊敬上師。就是對所遇之事滿足。就是對自己所做的善行永遠不滿足。就是有清淨的生計。就是不棄捨獨處的生活。」
“It is the knowledge of successive levels. It is always maintaining mindfulness. It is being wise concerning the skandhas. It is being wise concerning the dhātus. It is being wise concerning the āyatanas. It is making one’s higher cognitions manifest to others.
「這是逐級智慧。這是時刻保持念。這是對蘊的智慧。這是對界的智慧。這是對處的智慧。這是使自己的神通向他人顯現。」
1.30“It is the elimination of kleśas. It is ceasing engagement with propensities. It is having specific attainments. It is the natural result of meditation.
1.30「這是煩惱的消除。這是停止對習氣的執著。這是具有特定的成就。這是禪修的自然結果。」
“It is skillfulness in eliminating transgressions. It is the prevention of the arising of bad actions. It is the elimination of attachment.
「它是消除違犯的善巧方便。它是防止惡業生起。它是消除執著。」
1.31“It is transcending the existences. It is the memory of previous rebirths. It is being free from doubt concerning the ripening of karma.
1.31「它是超越生命轉生的。它是憶念前世的記憶。它是對於業熟沒有疑惑。」
“It is the contemplation of phenomena. It is seeking to hear the Dharma. It is having sharp knowledge. It is craving for wisdom. It is the realization of wisdom.
「這是對現象的觀察。這是尋求聞法。這是具有銳利的知識。這是對慧的渴求。這是對慧的現證。」
1.32“It is the level of a noble being. It is having a mind like a mountain. It is being unshakable. It is being immovable. It is the knowledge of the nature of the level of irreversibility.
1.32"這是聖者的境界。這是心如山嶽。這是不可搖動。這是不可移轉。這是對不退境界本性的認識。
“It is having the natural result of good qualities. It is the abhorrence of bad qualities. It is being free of behavior caused by the kleśas. It is never abandoning the training.
"這是善法的自然果報。這是厭惡惡法。這是遠離煩惱所造的行為。這是永不放棄修行。
1.33“It is being established in samādhi. It is the knowledge of the thoughts of beings. It is the knowledge of the various rebirths of beings. It is knowledge of the infinite. It is the knowledge of the intended meaning of words.
1.33「它是安住於三摩地。它是對生命的念頭的認識。它是對生命的各種輪迴的認識。它是對無限的認識。它是對詞語所表達的意義的認識。」
“It is the rejection of living in a home. It is finding no joy in the three realms. It is having a motivation that is not discouraged. It is having no attachment to phenomena.
「這是捨棄居家生活。這是對三界不生歡喜。這是具有不退失的動機。這是對現象無有執著。」
1.34“It is having possession of the sacred Dharma. It is protecting the Dharma. It is conviction in the ripening of karma. It is skill in the vinaya. [F.5.a]
1.34「它是擁有殊勝的法。它是保護法。它是對業熟的確信。它是律儀中的善巧。
“It is the pacification of disputes. It is the absence of discord and the absence of quarrels. It is having reached the level of patience. It is maintaining patience.
「它是化解爭執。它是沒有不和與沒有爭訟。它是達到了忍的境界。它是保持忍。」
1.35“It is the equality of the different kinds of beings. It is skill in examining phenomena. It is skill in gaining certainty concerning phenomena.
1.35「它是各種生命的平等性。它是檢視法的技巧。它是對法獲得確定性的技巧。」
“It is the knowledge of distinguishing between the words for phenomena. It is skill in the presentation of the words for phenomena. It is the knowledge of the skill of presenting the distinction between words that have meaning and those that do not have meaning.
「它是區分現象用詞的知識。它是呈現現象用詞的技巧。它是呈現有意義的詞與無意義詞之間區別的技巧知識。」
1.36“It is knowledge of the past. It is knowledge of the future. It is knowledge of the present. It is the knowledge of the equality of the three times. It is the knowledge of the purity of the three aspects of actions.
1.36「那是對過去的認知。那是對未來的認知。那是對現在的認知。那是三世平等的認知。那是三種行為層面清淨的認知。」
“It is the knowledge of the body’s condition. It is the knowledge of the mind’s condition. It is guarding conduct. It is having unshakable conduct. It is uncontrived conduct. It is engaging in conduct that is attractive.
「它是對身體狀況的認知。它是對心的狀況的認知。它是守護行。它是具有不可動搖的行。它是不造作的行。它是從事具有吸引力的行。」
1.37“It is the knowledge of skill in what is beneficial and what is not beneficial. It is rational speech. It is knowledge of the world.
1.37「這是對什麼有益和什麼無益的技能知識。這是理性的言語。這是對世界的知識。」
“It is unrestrained generosity. It is being openhanded. It is having a nongrasping mind.
「這是無限制的佈施。這是慷慨大方。這是具有不取的心。」
1.38“It is having a sense of modesty and self-respect. It is an abhorrence of negative aspirations. It is not forsaking the qualities of purification. It is maintaining correct conduct. It is joyful conduct.
1.38「具有羞恥心和羞恥心。厭惡負面的願心。不放棄淨化的功德。維持正行。歡喜的行。」
“It is standing up to welcome gurus and presenting them with a seat. It is the elimination of pride. It is controlling the mind. It is the knowledge of generating enthusiasm.
「它是起身恭敬迎接上師，並為上師安排座位。它是消除傲慢。它是調伏心。它是生起精進的知識。」
1.39“It is the knowledge of discernment. It is the realization of wisdom. It is being without ignorance. It is knowledge of the processes of the mind. It is the knowledge that realizes the nature of the mind.
1.39「它是智通。它是慧的現證。它是沒有無明。它是對心的過程的認知。它是認知心的本質的知識。」
“It is the knowledge of accomplishment and definite accomplishment. It is the knowledge of all language. It is the knowledge of presenting definitions. It is the knowledge of attaining certainty in meaning.
「這是成就和確定成就的智通。這是一切語言的智通。這是呈現定義的智通。這是在意義上獲得確定的智通。」
1.40“It is abandoning that which is harmful. It is attending upon excellent beings. It is being together with excellent beings. It is avoiding bad beings.
1.40「這是捨棄有害的事物。這是侍奉卓越的生命。這是與卓越的生命在一起。這是遠離惡劣的生命。」
“It is the accomplishment of dhyāna. It is not savoring dhyāna.
「它是禪定的成就。它不是執著於禪定。」
1.41“It is the utilization of the higher cognitions. It is the knowledge that comprehends the nature of assigned names and designations. It is overcoming designations. It is disillusionment with saṃsāra.
1.41「這是利用神通。這是理解被賦予名稱和名詞的本質的知識。這是超越名詞。這是對輪迴的幻滅。」
“It is the absence of yearning for respect. It is indifference to lack of respect. It is not being motivated by material gain. It is not being disheartened when there is no gain. It is the absence of interest in honor. It is the absence of anger at dishonor. [F.5.b] It is the absence of attachment to praise. It is the absence of displeasure in response to criticism. It is the absence of attachment to happiness. It is the absence of aversion to suffering. It is not being acquisitive of composite things. It is having no attachment to renown. It is accepting the lack of renown.
「不渴望恭敬，對於不恭敬漠不關心。不為物質利益所驅動，沒有收穫時不感到氣餒。不關心榮譽，對於失去榮譽不感到瞋恨。不執著於讚歎，不因毀謗而不悅。不執著於快樂，不厭離苦。不貪求有為法，不執著於名聲。接納沒有名聲。」
1.42“It is not associating with householders and mendicants. It is avoiding that which is outside the scope of correct conduct. It is acting within the scope of correct conduct. It is a perfection of correct conduct. It is rejecting incorrect conduct. It is not dishonoring your family.
1.42「它是不與在家人和乞士交往。它是避免超出正行範圍的事物。它是在正行的範圍內行動。它是正行的波羅蜜。它是拒絕不正確的行為。它是不辱沒你的家族。」
“It is preserving the teaching. It is speaking little. It is speaking softly. It is speaking slowly. It is skillfulness in answers. It is defeating opposition. It is arriving at the right time. It is not relying on ordinary people.
「它是護持教法。它是說話簡潔。它是說話溫和。它是說話徐緩。它是回答的善巧。它是克服對立。它是在適當的時機到達。它是不依賴於普通人。」
1.43“It is not having contempt for those in suffering. It is giving them charity. It is not rebuking the poor. It is having compassion for those with wrong conduct. It is having that which will bring benefit to others. It is having a compassionate mind. It is benefiting others through the Dharma. It is giving away material things. It is the absence of hoarding.
1.43「不輕視那些處於苦難中的人。對他們施以布施。不訶責貧困的人。對於行為不正的人有慈悲。具備能夠利益他人的品質。具有慈悲的心。透過法來利益他人。施捨物質財富。沒有囤積。」
“It is praising correct conduct. It is condemning incorrect conduct. It is unwaveringly attending upon those who have correct conduct. It is giving up all possessions. It is welcoming others with a higher motivation. It is doing exactly what one has said one will do. It is perpetual application. It is experiencing joy through veneration.
「這是讚歎正行。這是譴責不正的行為。這是堅定不移地侍奉具有正行的人。這是放棄一切財產。這是以更高的動機歡迎他人。這是確實做到自己所說的話。這是持續不斷的努力。這是通過尊敬而體驗喜悅。」
1.44“It is the knowledge of using examples. It is being skilled in terms of past lifetimes. It is putting roots of merit first. It is skill in methods.
1.44「這是運用比喻的知識。這是善於了解過去生命。這是把福德根放在首位。這是方便。」
“It is the negation of attributes. It is rejecting identification. It is knowledge of the characteristics of things.
「這是否定相的否定。這是拒絕想。這是對事物特徵的認識。」
1.45“It is the accomplishment of the sūtras. It is skill in the vinaya. It is certainty in the truth. It is the direct experience of liberation. It is the single teaching. It is not abandoning correct knowing and seeing. It is speech free of doubt.
1.45「這是經典的成就。這是律法的技巧。這是對真理的確定。這是解脫的直接體驗。這是唯一的教法。這是不捨棄正確的知見。這是沒有疑惑的言說。」
“It is remaining in emptiness. It is remaining in the absence of attributes. It is understanding the nature of the absence of aspiration. It is the attainment of fearlessness.
「這是安住於空。這是安住於無相。這是理解無願的本性。這是無畏的成就。」
1.46“It is illumination by wisdom. It is excellent correct conduct. It is entering into samāpatti. It is the attainment of wisdom.
1.46「它是慧的照明。它是殊勝的正行。它是進入等至。它是慧的成就。」
“It is delighting in solitude. It is knowledge of oneself. [F.6.a] It is contentment with having no high reputation.
「這是樂於獨處。這是認識自己。這是滿足於沒有高名聲。」
1.47“It is the absence of pollution in the mind. It is rejecting incorrect views. It is the attainment of mental retention.
1.47「它是心無污染。它是捨棄邪見。它是獲得心一境性。」
“It is the entrance into knowledge. It is the knowledge of the basis, the ground, the foundation, and the practice.
「這是進入知識的入口。這是對基礎、根據、基礎和修行的了知。」
1.48It is the cause, the method, the way, the creation, the doorway, the path, the practice, the guidance, the explication, and the conduct of the instruction.
1.48它是教導的因、方法、途徑、創造、門戶、路徑、修行、引導、解說和行為。
“It is appropriate patience. It is the level of patience. It is being free of impatience. It is the level of knowledge. It is the elimination of ignorance. It is being established in knowledge.
「這是相應的忍。這是忍的境界。這是遠離不耐煩。這是知識的境界。這是消除無明。這是建立在知識中。」
1.49“It is the level of spiritual practice. It is the scope of practice of the bodhisattvas.
1.49「這是修行的層次。這是菩薩的修行範圍。」
“It is attending upon wise beings. It is rejecting those who are not wise beings. It is the knowledge that analyzes and realizes the nature of all phenomena.
「它是親近智者。它是遠離非智者。它是分析而證悟一切現象本性的智慧。」
1.50“It is the level of buddhahood taught by the tathāgatas. The wise rejoice in it. The foolish reject it. It is difficult for the śrāvakas to know. The pratyekabuddhas do not know it. It is not the level of the tīrthikas. The bodhisattvas possess it. It is realized by those who have the ten strengths. The devas make offerings to it. Brahmā praises it. The Śakras value it above all else. The nāgas pay homage to it. The yakṣas rejoice in it. The kinnaras praise it in song. The mahoragas laud it. The bodhisattvas meditate on it. The wise comprehend it.
1.50「它是如來所說的佛果境界。智慧的人為此歡喜。愚癡的人拒絕它。聲聞難以認識它。辟支佛不能認識它。它不是外道的境界。菩薩具足它。具有十力的聖者實現它。天神為它供養。梵天讚歎它。帝釋天尊重它勝於一切。龍向它頂禮。夜叉為它歡喜。緊那羅以歌聲讚歎它。摩睺羅伽稱讚它。菩薩對它進行禪修。智慧者領悟它。」
“It is the highest wealth. It is immaterial generosity. It is a medicine for the sick. It is a treasure of wisdom. It is unceasing eloquence.
「它是最高的財富。它是法施。它是治癒病人的藥物。它是智慧的寶藏。它是不間斷的辯才。」
1.51“It is the way of the sūtras. It is the domain of heroes. It is the comprehension of the entire three realms. It is a raft for crossing to the other shore. It is like a boat for those in the middle of a river.
1.51「它是經典的道路。它是英雄的領域。它是對整個三界的理解。它是渡往彼岸的筏。它像是河中眾生的船隻。」
“It is fame for those who wish for renown. The buddhas praise it. [F.6.b] The tathāgatas laud it. Those who have the ten strengths praise it.
「它是那些渴望名聞的人的名聲。佛陀讚歎它。如來稱揚它。具有十力的人讚歎它。」
1.52“It is the quality of the bodhisattvas. It is the equanimity of those with compassion. It is the love that brings anger to an end.
1.52「它是菩薩的品質。它是具有慈悲心者的捨。它是終止瞋恨的愛。」
“It is the delight of those with peaceful minds. It provides relief for those who follow the Mahāyāna.
「這是心境安寧者的喜樂。這為信奉大乘者提供了解脫。」
1.53“It is the diligent practice of those with a lion’s roar. It is the path of the wisdom of the buddhas.
1.53「它是獅子吼者的精進修行。它是佛陀的智慧之道。」
“It is the seal upon all phenomena. It is the accomplishment of omniscient wisdom.
「它是一切現象的印記。它是一切種智的成就。」
1.54“It is the pleasure grove of bodhisattvas. It is that which terrifies the māras.
1.54「它是菩薩的樂園。它是令魔驚畏的東西。」
“It is the knowledge of those who have reached happiness. It is the benefit of those who accomplish benefit.
「它是達到幸福者的智慧。它是成就利益者的利益。」
1.55“It is the refuge for those among enemies. It is the subjugation of adversaries by those who have the Dharma.
1.55「它是敵人中的庇護所。它是具有法的人對敵手的制伏。」
“It is the expression of truth for those who have fearlessness. It is the correct search for the strengths. It is the omen for the eighteen unique qualities of a buddha. It is the adornment of the Dharma body. It is the natural result of bodhisattva conduct. It is the adornment of the bodhisattvas. It is the delight of those who desire liberation. It is the joy of the eldest sons.
「這是為無畏者所說的真實言論。這是正確地尋求諸力。這是佛陀十八不共法的預兆。這是法身的莊嚴。這是菩薩行的自然成果。這是菩薩的莊嚴。這是渴望解脫者的喜悅。這是長子的歡樂。」
1.56“It is the completion of buddha wisdom. It is not the level of śrāvakas or pratyekabuddhas.
1.56「它是佛陀慧的圓滿。它不是聲聞或辟支佛的境界。」
“It is the purity of the mind. It is the purity of the body. It is the completion of the doorways to liberation.
「它是心的清淨。它是身的清淨。它是解脫門的圓滿。」
1.57“It is the wisdom of buddhahood’s freedom from the kleśas. It is the nonarising of desire. It is devoid of anger.
1.57「它是佛果智慧中超越煩惱的智慧。它是欲望不再生起。它沒有瞋恨。」
“It is not the level of ignorance. It is the arising of wisdom. It is the birth of knowledge. It is the elimination of ignorance.
"它不是無明的層次。它是慧的生起。它是知識的誕生。它是無明的消除。
1.58“It is the contentment of those dedicated to liberation. It is the satisfaction of those dedicated to samādhi. It is eyes for those who wish for the view. It is higher knowledge for those who wish to perform miracles. It is miraculous power for those who wish for accomplishment. It is retentive memory for those dedicated to listening to the Dharma.
1.58「它是求解脫者的知足。它是致力於三摩地者的滿足。它是希求見解者的眼睛。它是希望施展神通者的更高智慧。它是希望成就者的神變。它是致力於聽聞法者的持記憶力。」
“It is unceasing mindfulness. It is the blessing of the buddhas. [F.7.a] It is the skillful method of the guides.
「它是不間斷的念。它是佛陀的加持。它是導師的善巧方便。」
1.59“It is subtle and difficult to know for those without dedication. Those who are not liberated cannot know it. It is beyond words and difficult to know through speech.
1.59"對於缺乏奉獻精神的人來說，它是微妙的，難以認知的。未獲得解脫的人無法認知它。它超越言語，難以通過言說而認知。
“It is known by wise beings. It is the knowledge of gentle beings. Those with few desires realize it. Those who have unceasing diligence possess it. Those who are mindful maintain it.
「它被智慧的生命所認識。它是溫和的生命的知識。少欲的人證悟它。具有不間斷精進的人擁有它。具有念的人維持它。」
1.60“It is the cessation of suffering. It is the birthlessness of all phenomena. It is the single teaching on all existing beings and lifetimes.
1.60「這是苦的止息。這是一切現象的無生。這是關於一切生命和輪迴的唯一教法。」
1.61“Young man, this is the samādhi called the revealed equality of the nature of all phenomena.”
1.61「年輕人啊，這就是稱為『諸法本性顯露平等』的三摩地。」
1.62When the Bhagavān gave this teaching of the samādhi, the revealed equality of the nature of all phenomena, in the past, eighty times a hundred thousand million devas and humans, who had previously generated the necessary karma, attained the patience of the birthlessness of phenomena, ninety-six times a hundred thousand million attained the corresponding patience, ninety-three times a hundred thousand million obtained the transmission of the teaching of that patience, and the entirety of the hundred thousand bhikṣus attained liberation of mind through the defilements not arising. Sixty times a hundred thousand devas and human beings became free of desire, without stains, and gained the pure Dharma sight of the Dharmas. Eighty thousand bhikṣuṇīs attained liberation of mind through the nonarising of defilements. Five hundred upāsakas attained the result of nonreturners. Six thousand upāsikās attained the result of once-returners. This universe of a thousand million worlds shook in six ways: it trembled, it trembled strongly, and it trembled intensely; it quivered, it quivered strongly, and it quivered intensely; it shook, it shook strongly, and it shook intensely; it shuddered, it shuddered strongly, and it shuddered intensely; it quaked, it quaked strongly, and it quaked intensely. The east sank and the west rose, [F.7.b] the west sank and the east rose, the north sank and the south rose, the south sank and the north rose, the perimeter sank and the center rose, and the center sank and the perimeter rose. An immeasurable radiance shone in the universe so that whatever darkness there was between the worlds was illuminated by it. The beings who were born there could see each other and they cried, “Ah! Other beings have been born here too!” This occurred even as far down as the great Avīci hell.
1.62薄伽梵宣說這個三摩地——諸現象本性顯現的平等性——的時候，過去有八十億百萬天神和人類，他們先前已經生起了必要的業，證得了諸現象無生的忍。九十六億百萬眾生證得了相應的忍。九十三億百萬眾生獲得了那個忍的法教傳承。整個十萬比丘都通過煩惱不生起而達到了心解脫。六十億天神和人類變得離欲、無垢，獲得了對諸法清淨的法眼。八萬比丘尼通過煩惱不生起而達到了心解脫。五百優婆塞證得了不還者果。六千優婆夷證得了一來者果。這個千百萬世界的宇宙以六種方式震動：顫動、強烈顫動、極度顫動；晃動、強烈晃動、極度晃動；搖晃、強烈搖晃、極度搖晃；震撼、強烈震撼、極度震撼；震顫、強烈震顫、極度震顫。東邊沉陷西邊上升，西邊沉陷東邊上升，北邊沉陷南邊上升，南邊沉陷北邊上升，周邊沉陷中心上升，中心沉陷周邊上升。無量的光輝在宇宙中照耀，將世界之間存在的所有黑暗都照亮了。在那裡出生的生命能夠看到彼此，他們都驚呼：「啊！還有其他的生命也在這裡出生了！」這種現象甚至一直延伸到大無間地獄。
1.63Conclusion of the first chapter: “The Introduction.”
1.63（結尾）