The Patience of the Profound Dharma
深法的忍
9.1Then the Bhagavān said to the youth Candraprabha, [F.24.b] “Young man, bodhisattva mahāsattvas who wish to attain quickly the highest, complete enlightenment of perfect buddhahood and liberate all beings from the ocean of existence should hear this king of samādhis, in which the equality of the nature of all phenomena is revealed, which is praised by all the buddhas and is the mother of the tathāgatas. They should obtain it, preserve it, understand it, recite it to others, promote it, proclaim it, chant it, meditate on it with unadulterated meditation, promulgate it, and make it widely known to others.
9.1薄伽梵隨即對月光童子說：「善男子，欲要迅速成就無上正等菩提、圓滿佛果，並且解救一切眾生脫離有海的菩薩摩訶薩，應當聽聞此三摩地王——其中顯示一切現象本性的平等性，為一切佛陀所讚歎，是如來的母親。他們應當獲得它、保存它、理解它、向他人誦說它、推崇它、宣佈它、吟誦它、以無雜染的禪修冥想它、傳播它，並使它被廣泛地為他人所知曉。」
9.2“Why is that? Young man, this king of samādhis, the revealed equality of the nature of all phenomena, has given birth to all the tathāgatas, the arhats, the perfectly enlightened buddhas; all tathāgatas, śrāvakas, and pratyekabuddhas have come from it.
9.2「為什麼呢？青年啊，這個三摩地王，所有現象本性的平等性顯現，已經生出了所有的如來、阿羅漢、完全證悟的佛陀；所有的如來、聲聞和辟支佛都源自於它。
9.3“Therefore, young man, you also should obtain this king of samādhis, the revealed equality of the nature of all phenomena, which is praised by all the buddhas and is the mother of the tathāgatas. It has been said:
9.3「所以，少年，你也應該獲得這個三摩地王，即一切現象本性之平等的顯現，它被所有佛陀讚歎，是如來之母。據說：
“Therefore, those who wish for enlightenment and buddhahood,「因此，那些渴望菩提與佛果的人，
And to liberate beings from the ocean of existence,並將眾生從有海中解救出來，
Should obtain this sūtra praised by the buddhas,應當獲得這部被諸佛陀讚歎的經。
And then sublime enlightenment will not be difficult to attain.”那麼至高無上的菩提就不難證得了。
9.5Then the Bhagavān said to the youth Candraprabha, “Young man, bodhisattva mahāsattvas who wish to attain quickly the highest, complete enlightenment of perfect buddhahood should become skilled in the patience of profound Dharma.
9.5薄伽梵於是對月光年輕人說：「年輕人，菩薩摩訶薩若想迅速證得無上正等菩提的完美佛果，應當熟習深法的忍。
9.6“Young man, how do bodhisattva mahāsattvas become skilled in the patience of profound Dharma?
9.6「少年啊，菩薩摩訶薩怎樣才能善於修習深法的忍呢？
“Young man, bodhisattva mahāsattvas should know that all phenomena are like illusions. [F.25.a] They should know that all phenomena are like dreams, like mirages, like echoes, like optical illusions, like the moon on water, like hallucinations, like reflections, and like space.
「少年，菩薩摩訶薩應當知道所有的現象都如同幻象。他們應當知道所有的現象如同夢境、如同陽焰、如同聲、如同光影、如同水中月、如同幻覺、如同影像，以及如同虛空。
9.7“Young man, when bodhisattva mahāsattvas know that all phenomena are like illusions, they are skilled in the patience of profound Dharma. Those who have the patience of profound Dharma have no desire for any phenomenon that causes desire, have no anger toward any phenomenon that causes anger, and have no ignorance regarding any phenomenon that causes ignorance. Why is that? It is because they do not see that phenomenon; they do not perceive that phenomenon. They do not see the phenomena and they do not perceive the phenomena of that which is desired, the desire, or the desirer; that which angers, the anger, or one who is angry; nor that of which one is ignorant, the ignorance, or the one who is ignorant. Because they do not see and do not perceive those phenomena they have no desire, they have no anger, they have no ignorance, their minds do not regress, and they rest in meditation. They are without conceptual elaboration. They have crossed over to the other side. They have reached dry land. They have reached safety. They have attained freedom from fear. They have correct conduct. They have knowledge. They have wisdom. They have merit. They have miraculous powers. They have memory. They have intelligence. They have realization. They have a sense of modesty. They have stability. They have bodhisattva conduct. They have the austerity of the disciplines of mendicancy. They are unblemished. [F.25.b] They have nothing. They are arhats. Their defilements have ceased. They have no kleśas. They have power. Their minds are liberated. Their wisdom is liberated. They are thoroughbred stallions. They are great elephants. They have done what had to be done. They have accomplished what had to be accomplished. They have put down their burden. They have reached their goals. They have ended engagement with existence. They have liberated their minds through true knowledge. They are mendicants who have attained all the perfect, highest, complete powers of the mind. They are brahmins. They are snātakas. They are masters of the Vedas. They know the Vedas. They are śrotriyas. They are children of the buddhas. They are children of the Śākya. They have crushed the thorns. They have not left the law behind. They have left the trench barrier behind. They have crossed over the trench barrier. They have extracted the splinters. They have no illness. They are bhikṣus. They are free from all bondage. They have been born as humans. They are good humans. They are supreme humans. They are great humans. They are human lions. They are human elephants. They are human stallions. They are human carthorses. They are human heroes. They are human strongmen. They are human flowers. They are human lotuses. They are human white lotuses. They are human tamers. They are human moons. They are extraordinary humans. They are stainless humans.”
9.7「年輕人，菩薩摩訶薩知道一切現象如幻時，就善於忍耐深法。具有深法忍耐的人對任何引起欲望的現象沒有欲望，對任何引起瞋恨的現象沒有瞋恨，對任何引起無明的現象沒有無明。為什麼呢？因為他們不見那個現象，不覺知那個現象。他們不見也不覺知所欲之物、欲望和欲者；所瞋之物、瞋恨和瞋者；以及所癡之物、無明和癡者的現象。因為他們不見也不覺知那些現象，所以沒有欲望，沒有瞋恨，沒有無明，他們的心不會退轉，他們安住於禪修。他們超越了概念性的思維。他們已經渡到了彼岸。他們已經到達了乾地。他們已經到達了安全之地。他們已經達到了無畏。他們有正行。他們有知識。他們有慧。他們有福德。他們有神變。他們有記憶。他們有智力。他們有現證。他們有羞恥心。他們有穩定性。他們有菩薩行。他們具有乞食行的戒律苦行。他們是無垢的。他們一無所有。他們是阿羅漢。他們的煩惱已經滅盡。他們沒有煩惱。他們有力。他們的心已經解脫。他們的慧已經解脫。他們是良駒。他們是大象。他們已經做完了該做的事。他們已經完成了該完成的事。他們已經放下了重擔。他們已經達到了目標。他們已經結束了對有的執著。他們通過真知解脫了他們的心。他們是已經達到了所有完美、無上、圓滿心力的乞士。他們是婆羅門。他們是沐浴者。他們是吠陀的主人。他們知道吠陀。他們是聞者。他們是佛陀的孩子。他們是釋迦的孩子。他們已經摧毀了荊棘。他們沒有遺棄法律。他們已經超越了壕溝障礙。他們已經跨越了壕溝障礙。他們已經拔出了刺。他們沒有病。他們是比丘。他們自由於所有束縛。他們生為人類。他們是善良的人。他們是最高的人。他們是偉大的人。他們是人獅。他們是人象。他們是人馬。他們是人駕車馬。他們是人英雄。他們是人大力士。他們是人花。他們是人蓮花。他們是人白蓮花。他們是人調伏者。他們是人月。他們是非凡的人。他們是無垢的人。」
9.8Then the Bhagavān, in order to give this Dharma teaching on entering the patience of profound Dharma, recited these verses:
9.8薄伽梵隨後為了傳授這關於進入深法忍的法教，誦出了這些偈頌：
“At one time a world appears,「曾經一個世界顯現，」
And later the entire world becomes space.之後整個世界變成虛空。
As it was before, so it is afterward.如前所以，後亦如是。
Know that all phenomena are like that. {1}要知道，所有現象都是這樣的。{1}
“All that there is in this world「這個世界中的一切
Later dissolves into the mass of water below.後來溶解到下方的水的集合中。
As it is below, so it is above.下如是，上亦如是。
Know that all phenomena are like that. {2} [F.26.a]應當知道，一切現象都是如此。
“Just as in a completely cloudless sky「正如在完全無雲的天空中
In an instant a mass of clouds appears—在一瞬間，大量的雲彩出現——
From where did they first originate?它們最初是從何處產生的？
Know that all phenomena are like that. {3}應知一切現象都是如此。
“If you think of a tathāgata who has passed into nirvāṇa,「如果你思想一位已經進入涅槃的如來，
His image will appear in your mind.他的形象會在你的心中顯現。
As he was before, so he is afterward.他之前是怎樣，之後也是怎樣。
Know that all phenomena are like that. {4}要知道，一切現象都是如此。{4}
“When a person sees a mass of foam當一個人看到泡沫堆積時
That is carried along in a river被河水沖著向前流去
And examines it, they see that it has no essence.並且審視它，他們看到它沒有本質。
Know that all phenomena are like that. {5}你要知道，一切現象都是這樣的。{5}
“When large drops of rain fall,「當大雨滴降下時，
There appear separate bubbles of water.水的泡沫各自分別出現。
They vanish as they appear; the bubbles have no existence.它們現出即消失；水泡沒有有。
Know that all phenomena are like that. {6}你應該知道，所有現象都是如此。
“When a letter is sent to another town「當一封信被寄往另一個城鎮
With news of the good or bad that has been done,帶著已經做出的好事或壞事的消息，
A voice does not accompany the letter.聲音不會隨著信件一起到達。
Know that all phenomena are like that. {7}要知道，所有的現象都是像那樣的。{7}
“When a man is intoxicated from alcohol,「當一個人醉於酒精時，
He perceives the ground to be spinning,他感受到地面在旋轉，
But the earth is not moving or shaking.但大地並非在移動或搖動。
Know that all phenomena are like that. {8}要知道，所有現象都是如此。{8}
“A woman sees her beautified face一位女人看到自己經過裝飾的臉龐
On the surface of a mirror or a bowl of oil.在鏡子或油碗的表面。
The fool feels passion for it愚癡的人對此產生貪欲
And runs in search for the desired. {9}並追逐所欲的對象。{9}
“The face was not transferred there.「臉並未轉移到那裡。
The face will never be found in the reflection,影像中永遠找不到這張臉。
And yet fools have desire for it.然而愚人對它卻有欲望。
Know that all phenomena are like that. {10}你要知道，所有現象都像那樣。{10}
“Just like optical illusions and fata morganas,就像光影和海市蜃樓一樣，
Just like dreams and just like illusions,如同夢幻和光影一樣，
When their attributes are meditated on, their nature is empty.當思維它們的相時，它們的本性是空的。
Know that all phenomena are like that. {11}要知道一切現象都是如此。{11}
“When the moon is in a clear sky,「當月亮在晴朗的天空中時，
Its reflection appears on the sea,它的影像出現在海面上，
But the moon has not moved onto the water.但月亮並未移動到水上。
Know that all phenomena are like that. {12}要知道，一切現象都是如此。{12}
“A man who is inside a canyon一個人在峽谷裡面
Sees no one but hears the echoes看不見任何人，卻聽到聲音的迴響
Of singing, speaking, and laughter.歌唱、言語和笑聲的聲音。
Know that all phenomena are like that. {13} [F.26.b]要知道，一切現象都是這樣的。
“Echoes are produced「聲音產生
By songs, music, and weeping,用歌聲、樂和哭泣，
But the song that is heard does not exist.但是所聽聞的歌聲並不存在。
Know that all phenomena are like that. {14}應當了知一切現象都是如此。{14}
“Although pleasures are enjoyed in a dream,「雖然在夢中享受樂受，
When the person awakes they are not be seen.當人醒來時，那些快樂就看不見了。
The fool, though, becomes attached to those pleasures.愚人雖然對那些快樂產生了執著。
Know that all phenomena are like that. {15}要知道，所有現象都是像那樣的。{15}
“A magician causes forms to appear,「魔術師變現出色，
Creating horses, elephants, chariots, and so on.變現出馬、象、車乘等等。
But though they appear they do not exist at all.然而雖然它們顯現，但它們根本不存在。
Know that all phenomena are like that. {16}要知道一切現象都是這樣的。{16}
“In a young woman’s dream在一個年輕女性的夢
She gives birth to a son and then sees him die.她生了一個兒子，然後看到他死去。
She is happy when he’s born and sad when he dies.他出生時她感到歡喜，他死亡時她感到悲傷。
Know that all phenomena are like that. {18}要知道，所有現象都是這樣的。{18}
“In the night the reflection of the moon「夜間水面上的月亮影像
Appears on clear, undisturbed water,出現在清澈、平靜的水面上，
But it is empty of a moon and there is nothing to grasp.但它本是空無月亮，也沒有任何可執著的東西。
Know that all phenomena are like that. {19}應當知道，一切現象都是如此。{19}
“A thirsty person traveling一個口渴的旅人
At noon during the summer在夏季的正午時分
Sees a lake that is a mirage.看到一個陽焰幻化的湖泊。
Know that all phenomena are like that. {20}應當知曉，所有現象都是如此。
“The water that is a mirage cannot be found.「陽焰的水找不到。
Foolish beings want to drink it,愚癡的生命想要飲用它，
But water that is not real cannot be drunk.但不真實的水是無法飲用的。
Know that all phenomena are like that. {21}要知道，所有現象都是這樣的。{21}
“When a person in search of its essence「當一個人在尋求它的本質時
Pulls apart the trunk of a green banana plant,剝開了綠色香蕉樹的樹幹，
They find no essence either inside or outside.他們既找不到內在的本質，也找不到外在的本質。
Know that all phenomena are like that. {22}你要明白，所有現象都是這樣的。
“The eyes, the ears, and the nose are unreliable.「眼睛、耳朵和鼻子都是不可靠的。
The tongue, the body, and the mind are unreliable.舌頭、身體和心是不可靠的。
If the senses could be relied upon,如果感官是可以依靠的，
What need would there be for the path of the noble ones? {23}那麼還需要什麼聖者之道呢？{23}
“These senses are unreliable.「這些感官是不可信賴的。
Their nature is material and neutral.它們的本質是物質性的且不具偏好性。
Therefore those who wish for the path to nirvāṇa因此，那些渴望涅槃之道的人
Must follow the path of the noble ones. {24}必須遵循聖者之道。{24}
“If one examines the body back into the past,「如果有人審視過去的身體，
There is no body and no conception of a body.沒有身體，也沒有對身體的概念。
When there is no body and no conception of a body當沒有身體和對身體的概念時
This is called the lineage of the noncomposite. {25}這被稱為無為的傳承。
“There are no phenomena in the phenomena of nirvāṇa,「涅槃的現象中沒有任何現象，
For if it is nonexistent there could never be an existence. [F.27.a]因為如果它是無，就永遠不可能有有。
Those who conceptualize teach existence and nonexistence,那些執著於概念的人教導有和無，
But practicing in that way will not bring an end to suffering. {26}但以這種方式修行無法終結苦。
“ ‘Existing,’ ‘not existing,’ and both are extremes.「『有』、『無』和兩者都是極端。」
‘Pure’ and ‘impure’ are also extremes.「清淨」和「不清淨」也是極端。
Therefore, rejecting both extremes,因此，捨離兩個極端，
The wise do not even remain in the middle. {27}智者們甚至不執著於中道。{27}
“ ‘Existing’ and ‘not existing’ are in conflict.「『存在』和『不存在』是對立的。
‘Pure’ and ‘impure’ are also in conflict.「清淨」和「不清淨」也是相互對立的。
When there is conflict, suffering cannot be ended.當有衝突時，苦無法得以終止。
When there is no conflict, suffering ceases. {28}當沒有衝突時，苦就停止。{28}
“When fools speak about remaining in mindfulness「愚人談論保持念時」
They become proud, saying, ‘I have witnessed it in my body.’他們因此變得驕傲，說：「我已在身體中親證過它。」
But those who have witnessed it in their body have no pride;但是那些在身體中證悟到它的人沒有驕傲；
They are those who are freed from all such pride. {29}他們是那些已經解脫一切驕傲的人。{29}
“When speaking of the four dhyānas,"談到四禪時，
The foolish claim they can experience dhyāna.愚癡的人聲稱他們能體驗禪定。
But those who know and realize that dhyāna但是那些了解和證悟禪定的人
Is without kleśas or pride reject such arrogance. {30}沒有煩惱和傲慢，拒絕這種自大。{30}
“When speaking of the four truths,「當談論四聖諦時，
The foolish say that they see the truth.愚癡的人說他們見到了真理。
But there is no pride when the truth is seen.但是當真理被看見時，就沒有驕傲。
The Jina taught the truth that is without pride. {31}勝者教導了沒有傲慢的真理。{31}
“Do not be proud of maintaining correct conduct.「不要因為持正行而感到驕傲。
Do not become proud through listening to the Dharma.不要因為聽聞法而產生驕傲。
When those with little wisdom become proud,當那些慧力微薄的人變得驕傲時，
That is the root of increasing suffering. {32}這就是增長苦的根源。{32}
“The world’s guide, the omniscient one,「世界的導師，全知的聖者，
Taught that pride is the root of suffering.說明驕慢是苦的根本。
To be puffed up with pride makes suffering grow;驕傲自滿會使苦增長；
To have no pride brings suffering to an end. {33}沒有驕傲就能終結苦。{33}
“However much Dharma you have learned,「無論你學習了多少法，」
If you feel proud of your learning and let your proper conduct lapse,如果你對自己的慧學感到驕傲，並且放任自己的正當行為衰退，
Your misconduct will take you to the lower realms你的不當行為會把你帶入惡趣
And all that great learning will not protect you. {34}而且所有那些廣大的慧學都無法保護你。{34}
“If you feel proud of being renowned for correct conduct「如果你因為正行而感到驕傲
And do not dedicate yourself to listening to many teachings,不要執著於聽聞許多教法，
When the results of your correct conduct have been used up當你的正行果報被耗盡時
You will afterward experience suffering. {35}你之後將會經歷苦。{35}
“If you meditate on a worldly samādhi「如果你修習世間的三摩地
And do not eliminate the conception of a self,並且不要消除自我的概念，
Then the kleśas will arise once more,那麼煩惱將會再次生起，
As happened in the samādhi practice of Udraka. {36} [F.27.b]正如在鬱陀羅迦的三摩地修習中所發生的那樣。
“If one examines the Dharma of selflessness,如果有人審視無我的法，
And if after examining, one meditates,而如果經過觀察之後，再行禪修，
That will be the cause resulting in the attainment of nirvāṇa.那將是導致證得涅槃的原因。
It is impossible for peace to come from any other cause. {37}不可能從其他任何原因獲得和平。{37}
“If a man is being attacked by bandits「如果一個人正在被強盜攻擊
And, wishing to save his life, he tries to run away而他想要救自己的性命，試著逃跑
But his legs will not move and he cannot run,但他的雙腿無法動彈，他跑不了，
He will be captured and killed by the bandits. {38}他將被強盜抓住並殺死。{38}
“In the same way, a stupid person without correct conduct「同樣地，一個沒有正行的愚癡人
May try to escape from composite phenomena.可能試圖逃離有為法。
But without correct conduct he is not able to flee,但是沒有正行，他是無法逃脫的。
And will be killed by old age, illness, and death. {39}會被老年、病和死亡所殺害。{39}
“Just as many thousands of savages「就像許多千數的野蠻人
Do you harm in various ways,用各種方式傷害你。
The kleśas will in many ways,煩惱將以多種方式，
Like savages, destroy that which is good. {40}就像野蠻人一樣，摧毀那美好的事物。{40}
“Those who have understood the skandhas to be without a self,「那些已經理解蘊沒有自我的人，
Even if insulted or beaten, will not be dismayed.即使被侮辱或毆打，也不會感到沮喪。
They will not fall under the power of the kleśa demons.他們不會陷入煩惱魔鬼的掌控。
Those who know emptiness will never become agitated. {41}了知空性的人永遠不會變得躁動不安。{41}
“Many people teach the emptiness of the skandhas「很多人教導蘊的空
But have not understood that selflessness;但沒有理解無我的含義；
When those who have not understood are contradicted by others,當那些沒有證悟的人被他人駁斥時，
They will be overpowered by anger and speak harsh words. {42}他們會被瞋恨所制伏，說出粗暴的言語。{42}
“There was a man who was ill and suffering physically.有一個人患病，身體遭受苦難。
For many years he could not attain freedom from his illness.多年來他一直無法從病中獲得解脫。
For a long time he was tormented by his illness,長時間以來，他一直被病痛所折磨，
And in order to be cured he went in search of a physician. {43}為了治療病痛，他四處尋找醫生。
“Searching and searching, again and again,「再三尋找，一次又一次，
He found a skilled and wise physician他找到了一位技藝高明、聰慧的醫生
Who had compassion for him對他生起了慈悲
And said, ‘Take this medicine.’ {44}並說：「服用這藥。」
“He gave him much excellent medicine,他給了他許多極好的藥。
But the sick man didn’t take the healing medicine.但這個病人沒有服用治療的藥。
That was not the fault of the physician or the medicine;這不是醫生或藥的過錯；
It was the fault of the sick person. {45}這是那生病之人的過錯。
“In the same way, those who have entered homelessness in this teaching,「同樣地，那些在此教法中出家的人，」
Who know of the strengths, the dhyānas, and the powers他們知曉力、禪定和力
But do not dedicate themselves to meditation,但卻不致力於禪修，
Are not endeavouring in what is correct, so how could they attain nirvāṇa? {46}都沒有正確地努力，他們怎麼可能證得涅槃呢？{46}
“All phenomena are always empty by nature.「一切現象本性恆常空寂。」
The heirs of the jinas have eliminated all things.勝者的繼承者已經消除了所有事物。
The entirety of existence has always been empty.整個有的全體自始以來就一直是空的。
The emptiness of the tīrthikas is limited. {47}外道的空是有限的。{47}
“The wise do not argue with fools,「智者不與愚人爭論，
They politely avoid them; [F.28.a]他們禮貌地迴避他們；
Thinking, ‘They come to me with malicious intent,’想著「他們是懷著惡意來找我的」，
They do not engage with the Dharma of fools. {48}他們不與愚癡者的法相接觸。{48}
“Knowing the nature and dispositions of fools,「了知愚人的本性和傾向，
The wise do not associate with fools.智者不與愚人相交。
Whenever they associate well with them當他們與他們很好地相處時
Those fools eventually turn into enemies. {49}那些愚蠢的人最終會變成敵人。{49}
“The wise do not depend upon the foolish.智者不依賴愚者。
The wise and the foolish have different natures.智者與愚者天性不同。
The nature of the foolish is naturally contrary,愚昧者的本性天生相反，
So the wise do not have ordinary people as friends. {50}所以智慧的人不會把普通人當作朋友。
“They may speak with words about the Dharma「他們可能用言語談論著法
But do not believe it, showing their anger and aggression.但不要相信他們，因為他們表現出瞋恨與侵犯。
Such is the Dharma of fools, and knowing this to be so這就是愚人的法，知道了這一點
The wise do not rely on it. {51}智者不依賴於它。{51}
“The foolish are in accord with other fools「愚昧之人與其他愚昧之人相合
Like impurity with other impurities.如同不淨與其他不淨相應。
The wise are in accord with other wise people智者與其他智者相互和諧
Like butter is with ghee. {52}就像酥油與澄清酥油那樣。{52}
“They do not examine the faults of saṃsāra;「他們不審視輪迴的過失；
They pay no attention to the ripening of karma;他們不注意業的成熟。
They have no faith in the words of the buddhas:他們對佛陀的言語沒有信心：
Those fools will be sliced and cut into pieces. {53}那些愚蠢的人會被砍成碎片。{53}
“They have obtained a human life that is difficult to obtain,他們已經獲得了難以得到的人身，
But they have not become skilled in any craft.但他們沒有在任何手藝上變得熟練。
They have become poor without any wealth.他們變得貧窮，沒有任何財富。
In order to have a livelihood they become mendicants. {54}為了謀取生計，他們成為乞士。
“Having become mendicants in this teaching of the Buddha,「他們在佛陀的教法中出家成為乞士，
They become attached to their robes and alms bowls.他們執著於袈裟和缽盂。
They fall under the influence of bad companions,他們被不善的伴侶所影響。
And they do not practice the teaching of the Sugata. {55}他們不修習善逝的教法。
“They are not observant of their own conduct.「他們不觀察自己的行。」
Such fools do not perceive the states of their minds.這樣的愚人看不透自己心的各種狀態。
Day and night they do not follow the discipline,他們日夜不遵守戒律，
And they do not abhor the path of bad actions. {56}他們不厭惡惡業之道。{56}
“They do not restrain their body and mind.「他們不能控制自己的身體和心。
There is nothing that they will not say.沒有什麼他們不敢說的。
They are always looking for faults in others,他們總是尋找他人的過失，
And criticize any mistake they make. {57}並且批評他們犯的任何錯誤。{57}
“Such fools have attachment to food.「這樣的愚人對食物有執著。
They know no limit to their eating.他們對進食沒有節制。
They obtain their food through the Buddha’s merit,他們通過佛陀的福德而獲得食物，
But these fools do not keep that in mind. {58}但這些愚人並不將這點記在心裡。
“When they find food that is delicious and pleasing,「當他們找到美味可口的食物時，
They consume it without engaging in the discipline.他們在沒有守持戒律的情況下消費它。
For them that food becomes poison, [F.28.b]對於他們來說，那食物變成了毒藥。
Like an unclean lotus stem for an elephant calf. {59}如同象子不淨的蓮花莖。{59}
“The wise, the sagacious, the realized「智慧者、聰慧者、已證悟者
Also eat food that is pure and pleasing,同樣也享用純淨令人愉悅的食物，
But they have no attachment to it.但他們對食物沒有執著。
They eat without clinging, maintaining the discipline. {60}他們進食時不執著，維持戒律。{60}
“The wise, sagacious, and realized「智慧的、聰慧的、已經證悟的
Say ‘welcome’ when the foolish come,當愚癡之人前來時，要說「歡迎」。
Bringing them closer with pleasant words,用親切的言語將他們拉近，
And maintaining compassion for them; {61}並對他們保持慈悲心；
“They are kind and helpful to them.他們對他們友善且樂於幫助。
But the foolish are happy when harm comes to the wise.但愚者在智者遭受傷害時感到歡喜。
Because of such faults, the wise avoid the foolish因為有這樣的過失，智者遠離愚人。
And live alone like deer in the forest. {62}並且獨自生活，如同林中的鹿。{62}
“The wise, knowing these kinds of defects,「智者了知這些缺點，
Do not associate with fools.不要與愚人相交。
They think, ‘If I depend on those who have no wisdom,他們認為，『如果我依靠那些沒有慧的人，
There will be no higher rebirth, let alone the attainment of enlightenment.’ {63}就不會有更高的轉生，更不用說菩提的成就了。{63}
“The wise reach enlightenment by putting into practice智者通過實踐而證得菩提
The samādhi of dwelling in love,安住於愛的三摩地，
Of dwelling in compassion, of acting with joy,住於慈悲、以喜悅而行。
And with constant equanimity toward all existences. {64}以及對一切有情常修捨心。{64}
“They attain the enlightenment that is peace, free of misery.他們成就了寧靜安樂的菩提，遠離苦難。
They perceive beings afflicted by illness and aging.他們察覺到受病和衰老所折磨的眾生。
They have compassion toward them,他們對他們產生慈悲。
And give them the teachings of ultimate truth. {65}並為他們傳授勝義諦的教法。{65}
“Who can know the true nature of the jinas"誰能認識勝者的真性
And the truth of the sugatas, which is beyond description?與善逝的真理，其超越言說？
It is they who hear this kind of Dharma就是他們聽到這樣的法
And attain the immaterial patience of the noble ones.” {66}並證得聖者無相之忍。」{66}
9.74Conclusion of the ninth chapter, “The Patience of the Profound Dharma.”
