Chapter Two: Accepting Harm and Gaining Certainty
第二章：接受傷害與獲得確定性
2.1“Sāgaramati, how does one accept challenges to the jewel of developing the mind directed toward omniscience? What are the challenges to the jewel of developing the mind directed toward omniscience?
2.1「海意菩薩，怎樣才能接受對開發導向一切智心寶的挑戰？對開發導向一切智心寶的挑戰是什麼？
2.2“Sāgaramati, once bodhisattva great beings have engendered the jewel of developing the mind directed toward omniscience in the aforementioned manner, they will not lose their development of the intention to awaken in the face of ignoble beings who have corrupt discipline, māras, gods of the echelon of māra, those blessed by māras, threats from Māra’s messengers, menaces, disturbances, violent disturbances, agitation, violent agitation, threats, or abuse. [F.14.a] They will not lose their compassionate diligence that seeks to free all beings. They will not lose the effort needed to keep the lineage of the Three Jewels unbroken. They will not lose their training in the roots of virtue that manifest the qualities of buddhahood. They will not lose their accumulation of merit that manifests the major and minor marks of perfection. They will not lose the effort needed to actualize the purification of buddha realms. They will not lose their effort to give up concern for body and life and uphold the sublime Dharma. They will not lose the effort to ripen all beings nor will they lose their lack of attachment to their personal happiness.
2.2「海意菩薩，菩薩摩訶薩一旦以上述方式生起了趣向一切智的菩提心這個寶藏之後，在面對具有破戒的下劣有情、魔、魔天、蒙受魔的加持者、魔的信使的威脅、恐嚇、擾亂、猛烈擾亂、掉舉、猛烈掉舉、威脅或謾罵時，他們不會喪失菩提心的開展。他們不會喪失尋求解救一切有情的悲心與精進。他們不會喪失保持三寶傳承不中斷所需的努力。他們不會喪失修習善根而彰顯佛果功德的訓練。他們不會喪失彰顯三十二相八十種好的福德資糧。他們不會喪失實現佛土淨化所需的努力。他們不會喪失放棄對身體和生命的關切而護持妙法的努力。他們不會喪失成熟一切有情的努力，也不會喪失對個人幸福的無執著。」
2.3“Because they have such abundant motivation, even if all beings were to belittle, blame, slander, or curse them, they will accept it. They will accept any ridicule, threats, bad words, or cruel words spoken by beings. They will accept all harm caused by beings. They will accept the burden of all beings. Since they are liberated, they reveal their strength by not becoming sad, discouraged, depressed, disheartened, or doubtful. They will arouse their strength, develop their diligence, bring forth their effort, inspire enthusiasm, and not engage in any deluded states of mind. Though mocked, they will not return it with ridicule. Though struck, they will not strike back. Though shown anger, they will not be angry in return. Though others may fight with them, they will not fight back. In this manner they don the armor that is considerate of beings.
2.3「因為他們有這樣豐盛的發心，即使所有有情都貶低、責備、毀謗或詛咒他們，他們也會接受。他們會接受有情所說的任何嘲笑、威脅、惡言或苛刻的言語。他們會接受有情造成的一切傷害。他們會承擔所有有情的負擔。因為他們已經解脫，他們通過不變得悲傷、沮喪、抑鬱、灰心或懷疑來展現他們的力量。他們會喚起自己的力量，培養精進波羅蜜，付出努力，激發熱情，不陷入任何迷亂的心境。雖然被嘲笑，但他們不會用嘲笑來回應。雖然被打擊，但他們不會反擊。雖然被展現憤怒，但他們不會反過來生氣。雖然有人與他們爭鬥，但他們不會反擊。用這種方式，他們穿上了體貼有情的甲冑。」
2.4“The point is that the Great Vehicle is a vehicle that does not conform to the world. Why is this? Beings always go along with the stream. I wish to deliberately go against the stream. Beings cannot manage to be harmonious with one another. [F.14.b] I wear the armor that allows me to discard whatever would cause disharmony with beings. Beings act like heroes when it comes to malice. I seek out acceptance and gentleness. Beings are always fed up with one another. I seek to appease them by means of insight.
2.4「要點是大乘是不隨順世間的法乘。為什麼這樣說呢？有情眾生總是順著世間的潮流而行。我立志要刻意逆流而上。有情眾生無法彼此和諧相處。我穿著甲冑，能夠捨棄任何導致與有情眾生不和諧的東西。有情眾生在惡心方面表現得像英雄。我追求接納與溫柔。有情眾生總是彼此厭煩。我尋求通過智慧來安撫他們。」
2.5“If all the beings from every point throughout the ten directions were to brandish swords, clubs, and arrows, and hound me wherever I stood, sat, walked, or lay, still the mind of awakening would arise. The mind of generosity, the mind of discipline, the mind of patience, the mind of diligence, the mind of concentration, the mind of insight, and the mind of the roots of virtue that come from study would arise. In such places, then even if beings were to chop my body up into a hundred pieces, and crush and scatter it like juniper leaves—even if those beings were to do nothing but scold me, slander me, belittle me, complain about me, and speak nothing but nasty things about me—still I would not allow my mind to become disturbed. Why is this?
2.5「假如十方各處的一切有情都拿著刀劍、木棍和箭矢，無論我站著、坐著、走著或躺著，都來追趕我，菩提心仍然會生起。布施的心、持戒的心、忍辱的心、精進的心、禪定的心、智慧的心，以及從聞思而來的善根之心都會生起。在這樣的情況下，即使有情把我的身體砍成一百塊，像杜松葉一樣粉碎散落——即使那些有情只是責罵我、毀謗我、貶低我、抱怨我，只說難聽的話——我仍然不會讓我的心變得混亂。這是為什麼呢？」
2.6“Since the beginning, countless time has passed in saṃsāra. Wherever I have taken a body—in the realms of hell, animals, the Lord of Death, or that of humans—I have been stained by the enjoyment of desire. I lacked the study of Dharma and sustained myself on dangerous forms of livelihood that ended up being fruitless. Even though my limbs and digits were shredded, cut, divided, and torn into small pieces, I continued pursuing my own ends, and not the ends of others. So now, if all these beings henceforth [F.15.a] shred, cut, scatter, and crush my body, I will not give up on omniscience. I will not give up on sentient beings. I will not give up our pursuit of virtuous phenomena. Why is this?
2.6「自從無始以來，無數時光在輪迴中流轉。無論我在地獄、畜生、閻羅王、或人道等各個境界中取得身體，我都被貪欲的享受所沾染。我缺乏對法的聞思學習，靠著危險且無果的謀生方式維持生存。即使我的四肢和指節被撕裂、切割、分割和破碎成小片，我仍然只是追求自己的目的，而不是他人的利益。所以現在，如果這一切有情從今以後撕裂、切割、散開和粉碎我的身體，我也不會放棄一切智。我不會放棄有情眾生。我不會放棄我們追求善法的事業。為什麼呢？」
2.7“All the harm of having one’s body cut apart does not represent even one percent of the suffering endured by beings in hell; no comparison would suffice. Yet I am delighted to stay in the hell realms, and I will not give up on the qualities of buddhahood. I will not give up on great compassion that aims to free all beings. Why is this?
2.7「身體被切割的所有傷害，甚至不足以相比於地獄有情所承受的苦的百分之一；沒有任何比喻足以說明。然而我欣然願意停留在地獄之中，我不會放棄佛果的功德。我不會放棄旨在解救一切有情的大悲。為什麼這樣呢？
2.8“The Blessed One has said that there are many obstacles to virtue. There are many who would accompany me to nonvirtue, and few who would accompany me to virtue. So, I will not be a companion for the journey to nonvirtue. I will be a companion for the journey to virtue. I will accept all beings. I will not allow malice to crop up in the mind. I will give away everything that I have, even though others may not give me anything. Even though beings who are filled with malice, rage, and spite cannot give their things away, I will give what I have with patience and gentleness. I intend to teach the power of patience, not malice.
2.8「世尊說，妨礙功德的障礙有很多。有很多人會陪伴我走向非福，但很少人會陪伴我走向功德。因此，我不會成為走向非福的同伴。我將成為走向功德的同伴。我將接納一切有情。我不會讓惡心在心中生起。我將布施我所擁有的一切，即使他人不給予我任何東西。儘管充滿惡心、憤怒和怨恨的有情無法布施他們的東西，我將以忍辱和溫柔之心布施我所擁有的。我立志教導忍辱的力量，而非惡心。」
2.9“Sāgaramati, unsurpassed and perfect awakening is not difficult to attain for bodhisattvas who are ready to give up their bodies and life. They intend to eliminate any phenomena that support the development of malice. What are these phenomena? They are taking joy in the body, being settled in the body, and being attached to the body. If one gives up the body, malice is also given up.
2.9「海意菩薩，對於願意捨棄身體和生命的菩薩來說，無上正等菩提並非難以證得。他們的意圖是消除任何支持惡心發展的法。這些法是什麼呢？就是對身體的歡喜、安住於身體之中，以及對身體的執著。如果一個人捨棄了身體，惡心也就隨之捨棄了。」
2.10“Sāgaramati, bodhisattva great beings [F.15.b] who share this outlook accept the harm of beings and do not become depressed or angry. They accept three forms of harm. What are these three? Physical, verbal, and mental harm.
2.10「海意菩薩，具有這種見地的菩薩大士接受有情的傷害，不會因此沮喪或憤怒。他們接受三種傷害。這三種是什麼呢？身傷害、語傷害和心傷害。」
2.11“What is the bodhisattvas’ acceptance of physical harm, Sāgaramati? When their limbs or digits are cut, they rely on reality and look into the identity of the being who is cutting their body. Sāgaramati, when the bodies of bodhisattvas who are skilled in means are cut, they complete their cultivation of the six perfections. Sāgaramati, when the bodies of bodhisattvas who are skilled in means are cut, how do they complete their cultivation of the six perfections?
2.11「海意菩薩，菩薩接受身體傷害的忍是什麼？當他們的四肢或手指被割切時，他們依靠真如，觀察割切他們身體的有情的體性。海意菩薩，善巧方便的菩薩當身體被割切時，圓滿了六波羅蜜的修習。海意菩薩，善巧方便的菩薩當身體被割切時，他們如何圓滿六波羅蜜的修習呢？」
2.12“Abandoning the body, giving away the body, and ignoring the body is their perfection of generosity. Filling themselves with love for all beings and not getting overwhelmed by the physical sensation when the body is cut is their perfection of discipline. Accepting the cutting of the body for the sake of becoming free, not letting their minds be marred, and displaying their power of acceptance is their perfection of patience. Utilizing diligence to not lose their passion for omniscience, holding to the strengthening of mind, embracing saṃsāra, and engaging in roots of virtue is their perfection of diligence. As their bodies are cast aside, not forgetting the jewel of developing the mind of omniscience, focusing on awakening itself, and contemplating peace and utter peace is their perfection of concentration. When the body is cut, contemplating how the body is like grass, a wall, wood, stone, or a visual distortion; engaging with the body as having the nature of an illusion; and contemplating how the body is actually impermanent, [F.16.a] suffering, devoid of self, and peace is their perfection of insight.
2.12「海意菩薩，捨棄身體、布施身體、忽視身體是他們的布施波羅蜜。以愛心遍及一切有情，當身體被切割時不被身體感受所淹沒是他們的持戒波羅蜜。為了獲得解脫而接受身體被切割，不讓心意受到玷污，展現忍的力量是他們的忍辱波羅蜜。利用精進來不失對一切智的熱情，持守增強心意，擁抱輪迴，參與善根是他們的精進波羅蜜。當身體被拋棄時，不忘開發一切智心意的寶藏，專注於菩提本身，思惟寂靜和究竟寂靜是他們的禪定波羅蜜。當身體被切割時，思惟身體如草、牆、木、石或視覺幻象；以身體具有幻的本質來相應；思惟身體實際上是無常、苦、無我和寂靜是他們的般若波羅蜜。」
2.13“Thus, Sāgaramati, when the bodies of bodhisattvas who are skilled in means are cut, they complete their cultivation of the six perfections and do not fall away from the Great Vehicle. This is the bodhisattvas’ acceptance of physical harm.
2.13「海意菩薩，善巧方便的菩薩，當身體被切割時，就這樣圓滿修習六波羅蜜，不退失大乘。這就是菩薩對身體傷害的忍受。」
2.14“What is the bodhisattvas’ acceptance of verbal harm, Sāgaramati? It is inviting all meanly spoken words. It is accepting being scolded, slandered, belittled, complained about, and intimidated. It is not getting angry when somebody says something negative about them, whether true or false. It is casting aside all forms of holding a grudge, including the habitual tendencies for doing so.
2.14「海意菩薩，菩薩的言語忍辱波羅蜜是什麼？就是接納一切惡言惡語。就是接受被他人辱罵、毀謗、貶低、怨言和威脅。當他人說出關於自己的負面言語時，無論真假，都不生氣。就是拋棄一切懷恨在心的念頭，包括對此的一切習氣。
2.15“Sāgaramati, when bodhisattva great beings who are skilled in means hear mean utterances, mean words, scolding, and words of intimidation spoken by someone else, they perfect their cultivation of the six perfections. How do bodhisattva great beings who are skilled in means perfect their cultivation of the six perfections as they hear mean utterances, mean words, scolding, and words of intimidation spoken by someone else, Sāgaramati?
2.15「海意菩薩，當善巧方便的菩薩摩訶薩們聽到他人說出粗惡言辭、惡劣言語、責罵和威脅的言詞時，他們圓滿了六波羅蜜的修習。海意菩薩，善巧方便的菩薩摩訶薩們是如何在聽到他人說出粗惡言辭、惡劣言語、責罵和威脅的言詞時，圓滿六波羅蜜的修習呢？
2.16“Sāgaramati, when bodhisattva great beings hear mean utterances, mean words, scolding, and words of intimidation spoken by someone else they bring the following to mind: ‘This person has long been stingy and miserly. His life revolves around this stain of stinginess, such that he has now also developed malice. As such, he does not follow spiritual friends who can teach him the Dharma, nor does he respect or serve them. As for myself, I must remain inspired to give and not be stingy. [F.16.b] I must continue to rely on, honor, and serve spiritual friends.’ Thus they are cautious and discard their malice, and this is their perfection of generosity.
2.16「海意菩薩，當菩薩大士聽到他人粗惡的言辭、惡劣的言語、責罵和威脅的話語時，他們心中會生起如下的念頭：『這個人長期以來就是慳貪吝嗇的。他的人生被慳貪的垢污所纏繞，以至於現在他也生起了惡心。正因為如此，他不親近能教導他法門的善知識，也不恭敬或侍奉他們。而我則必須保持樂於布施的心態，不要慳貪。我應該繼續依靠、恭敬和侍奉善知識。』如此他們謹慎警醒，捨棄惡心，這就是他們的布施波羅蜜。」
2.17“They also have the following thought: ‘This person has nothing but perverse morality and yet he is scolding and intimidating me. But I will not retreat from how I keep to my trainings of discipline and asceticism. I will not become malicious. I will uphold the mind of awakening. I will trust in the ripening of karma.’ This is their perfection of discipline.
2.17「他們還有這樣的想法：『這個人只有邪曲的戒律，卻在辱罵和威脅我。但我不會退縮於我所持守的戒律和苦行的訓練。我不會變得惡心。我將維護菩提心。我將信任業報的成熟。』這是他們的持戒波羅蜜。」
2.18“They also have the following thought: ‘This person is aggressive and has so much malice, so he scolds and intimidates me. Yet I will develop the strength of my patience. I will keep to love.’ This is their perfection of patience.
2.18「他們也有如下的想法：『這個人很好鬥，充滿了惡心，所以他辱罵並威脅我。但我將培養忍耐的力量。我將堅守愛心。』這就是他們的忍辱波羅蜜。」
2.19“They also have the following thought: ‘This person is lazy and devoid of virtuous qualities, so he scolds and intimidates me. Yet I will remain diligent. I will never be satisfied in my pursuit of roots of virtue. Sooner or later, I wish to make this person arrive at the seat of awakening, and thus make him fully awaken to unsurpassed and perfect buddhahood.’ This manner of donning armor is their perfection of diligence.
2.19「他們也有如下的想法：『這個人很懶惰，缺乏善法，所以他才會責罵我、威嚇我。而我要保持精進。我對善根的追求永遠不會滿足。我遲早要讓這個人到達菩提座，並讓他完全覺悟到無上且圓滿的佛果。』這種穿上甲冑的方式就是他們的精進波羅蜜。」
2.20“They also have the following thought: ‘This person is forgetful and not introspective. He does not consider his afflictive emotions, so he scolds and intimidates me. Yet I can consider my afflictive emotions. I can be mindful and introspective. I will one-pointedly remember the mind of awakening. I will don strong armor for the sake of this untamed, aggressive, uncontrolled, and wild person.’ [F.17.a] This is their perfection of concentration.
2.20「他們還有如下的想法：『這個人健忘且不善於內觀。他不審視自己的煩惱，所以才譭謗和威脅我。但我能夠審視自己的煩惱。我能夠正念和內觀。我將一心專注地憶持菩提心。我將為了這個未被調伏、具有侵略性、不受控制且狂野的人，穿上堅強的甲冑。』這是他們的禪定波羅蜜。」
2.21“They also have the following thought: ‘This person has faulty insight. He advocates the existence of a self and believes in the existence of a sentient being. So, he scolds and intimidates me. Yet I will base myself on reality.’ Thus, examining who is scolding or being aggressive, they fail to find anyone. This acceptance that is free of any apprehension of self and other is their perfection of insight.
2.21「他們也有如下的想法：『這個人智慧有缺陷，他主張自我的存在，並相信有情眾生的存在。所以他斥責和恐嚇我。但我將以真如為基礎。』因此，審視誰在斥責或表現攻擊性，他們找不到任何人。這種不執著於自我和他人的忍，就是他們的般若波羅蜜。」
2.22“Thus, Sāgaramati, when bodhisattvas who are skilled in means hear mean utterances, mean words, scolding, and words of intimidation spoken by someone else, they complete their cultivation of the six perfections and do not fall away from the Great Vehicle. This is the bodhisattvas’ acceptance of verbal harm.
2.22「海意菩薩，當菩薩具足善巧方便，聽到他人說出粗惡言語、粗惡之言、訶罵及威脅的話語時，他們圓滿修習六波羅蜜，不會從大乘中退轉。這就是菩薩對言語傷害的忍受。」
2.23“What is the bodhisattvas’ acceptance of mental harm, Sāgaramati? All māras, who unwaveringly try to separate others from the mind of awakening, and all obstructers, who are attached to ideologies, will continually attempt to undermine those who have set forth with a genuine intention to gain omniscience. Nevertheless, such bodhisattvas do not forget their goal and even if they were to meet the Buddha in person, he would not be able to diminish their unequaled attitude. Such māras of incredible magical power will say, ‘You cannot authentically accomplish the Great Vehicle! You should give up cherishing this goal! Give up your diligence! Awakening is difficult to attain. The qualities of buddhahood are difficult to find. You will continue to experience the suffering of saṃsāra. The state of nirvāṇa is blissful. Sublime being, you should hasten to nirvāṇa.’ Thus they try to influence and sway the bodhisattva.
2.23「海意菩薩，什麼是菩薩對心靈傷害的接納呢？所有的魔，不動搖地試圖將他人與菩提心分離；所有執著於意識形態的障礙者，將不斷地試圖破壞那些以真誠的意圖追求一切智的人。儘管如此，這樣的菩薩不會忘記他們的目標，即使他們親自見到佛陀，佛陀也不能減弱他們無與倫比的態度。這些具有不可思議神通力的魔將會說：『你不能真正地完成大乘！你應該放棄珍視這個目標！放棄你的精進！覺悟很難獲得。佛果的功德難以尋獲。你將繼續體驗輪迴的苦。涅槃的境界是安樂的。尊貴的有情啊，你應該趕快前往涅槃。』這樣他們試圖影響和動搖菩薩。」
2.24“Sāgaramati, if bodhisattva great beings [F.17.b] do not relinquish their armor, or let themselves become disturbed, when the māras attempt to destroy and undermine their intention, they will think, ‘I must reach the seat of awakening! I must defeat the māras and their hordes and fully awaken to unsurpassed and perfect buddhahood! I will definitely turn the wheel of Dharma! I will explain the great message of the Dharma to the trichiliocosm. I will regale all beings and satisfy them with the gift of Dharma! All buddhas and bodhisattvas, as well as the gods who are cognizant of their own and others’ minds, realize my intention to awaken. I will accept all challenges to the mind of omniscience. No buddha, god, or any other being will cheat me of this!’
2.24「海意菩薩，大菩薩若不捨棄甲冑，不使自己受到擾亂，當魔眾試圖摧毀和破壞他們的願心時，他們會這樣想：『我一定要到達菩提座！我必須戰勝魔及其眷屬，圓滿覺悟無上正遍知佛果！我一定要轉法輪！我要將佛法的偉大訊息傳揚到三千大千世界。我要讓一切有情歡欣滿足，以佛法之禮供養他們！一切諸佛和菩薩，以及那些能夠認知自己和他人心意的天人，都能察知我要覺悟的願心。我要接納對一切智菩提心的所有考驗。沒有任何佛、天人或其他有情能夠欺騙我放棄這個目標！』」
2.25“Sāgaramati, such is the bodhisattvas’ acceptance of mental harm; thus they cannot be separated from the Great Vehicle. Sāgaramati, this is how they accept all challenges to the jewel of developing the mind directed toward omniscience. It is by perfecting the armor of the perfection of patience and the unsurpassable perfection of diligence that bodhisattvas accept mental harm.”
2.25「海意菩薩，這就是菩薩的心害忍。因此他們不會與大乘分離。海意菩薩，這就是他們如何接受所有針對朝向一切智之心的寶石的挑戰。菩薩正是通過完善忍辱波羅蜜的甲冑和無上的精進波羅蜜，才能接受心害。」
2.26The Blessed One then expressed these verses:
2.26世尊隨後宣說了這些偈頌：
2.50“Sāgaramati, how does one internalize the jewel that develops the mind directed toward omniscience? Sāgaramati, bodhisattva great beings avoid becoming conceited through the jewel that develops the mind directed toward omniscience. They do not depend on, settle in, take up, discard, ponder, think about, or conceptualize the mind directed toward omniscience. They sustain the pacification of conceptuality. They mentally investigate profound subjects. [F.19.b] What are these profound subjects?
2.50「海意菩薩，菩薩大士如何內化開發趨向一切智之心的寶珠？海意菩薩，菩薩大士通過開發趨向一切智之心的寶珠來避免變得傲慢。他們不依賴、不駐留、不執取、不捨棄、不思惟、不思考、不概念化趨向一切智之心。他們維持概念的寂靜。他們在心識上對深奧的主題進行觀察。他們是什麼樣的深奧主題呢？」
2.51“They are; the occurrences of dependent origination, the understanding of causes, what is not eternal, what is not disrupted, what is free from extreme views, what is naturally without a self, and the fact that all phenomena are unreal, primordially unborn, and nonarising because the self is unreal. They are: devotion to emptiness, trust in signlessness, confidence in wishlessness, the mind exclusively absorbed in the unconditioned, and utter impermanence. They are: the contemplations on how form is similar to bubbles, how feeling is similar to bubbles, how perception is nondual and similar to visual distortions, how formations are like the plantain tree, how consciousness is illusory, how the elements are unmoving, how the sense faculties are without mutual knowing, and how the mind has no basis.
2.51「它們是：緣起的現象、對因的理解、非永恆的、不被破壞的、遠離極端見解的、本質上沒有自我的，以及所有法都是不真實的、本來無生、無所生起，因為自我是不真實的。它們是：對空的虔敬、對無相的信任、對無願的信心、心專注於無為、以及徹底的無常。它們是：思惟色如泡沫、受如泡沫、想不二且如幻視、行如芭蕉樹、意識如幻、十八界無動、根之間沒有相互認識、以及心沒有基礎。」
2.52“They are: not engaging in pride, not thinking oneself superior, realizing sameness to be sameness, the absence of multiplicity, one taste, staying on the path with a single destination, seeking knowledge of the accumulations on the path, relying on the truth of the definitive meaning, the mind that follows the truth, engaging without language in all languages, knowing that no sound relates to the past or the future, and realizing the inexpressible meaning with the knowledge of how meaning and expression are beyond duality.
2.52「它們是：不陷入驕慢，不認為自己優越，體悟平等性就是平等性，沒有多樣性，唯一的味道，以單一的目標停留在道上，尋求道上積聚的智慧，依靠究竟義諦，追隨諦的心，在不用語言的情況下通達一切語言，認識到沒有聲音與過去或未來相關，以及透過超越意義與表達的不二性的智慧來體悟不可言說的義理。
2.53“They are: knowledge of suffering—being without self-clinging; knowledge of origin—bringing it to complete exhaustion; knowledge of cessation—being without conceptual impositions; and knowledge of the path—penetrating the sameness of the conditioned and the unconditioned. [F.20.a]
2.53「它們是：苦諦——沒有我執；集諦——使它完全消盡；滅諦——沒有概念的增益；道諦——透徹地理解有為和無為的平等性。」
2.54“They are: mindfulness that considers the body and how it does not transfer from the past to the future, mindfulness that considers sensations and how they do not exist in terms of birth and destruction, mindfulness that considers the mind and how it fabricates reference points, and mindfulness that considers phenomena and how they are not the realm of phenomena.
2.54「它們是：正念觀察身體，身體不會從過去轉移到未來；正念觀察受，受在生滅上不存在；正念觀察心，心製造了參考點；以及正念觀察法，法不是法界。」
2.55“They are: right abandonment and utter sameness, and the bases of miracles and how one gains power over the mind.
2.55「它們是：正勤與究竟平等性，以及神足與如何獲得心的力量。」
2.56“They are: the faculty of faith and how all desire is transcended, the faculty of diligence and how one escapes through isolation, the faculty of mindfulness and how it is without mindfulness, the faculty of absorption and how it refrains from mental engagement, and the faculty of insight and how it transcends conceptual elaborations.
2.56「它們是：信根及其如何超越一切貪慾，精進根及其如何透過隔離而逃脫，念根及其如何無念，定根及其如何避免心的參與，慧根及其如何超越概念的虛構。」
2.57“They are: the strength of faith and how it is not led along by others, the strength of diligence and how it does not conceive a narrow focus, the strength of mindfulness and how it does not decline, the strength of absorption and how it contemplates with certainty, and the strength of insight and how it accords with an unshakable cause.
2.57「它們是：信力及其不為他人所引導，精進力及其不執著狹隘的專注，念力及其不衰退，定力及其以確定性進行觀照，以及慧力及其與不可動搖的因相應。」
2.58“They are: the branch of awakening of mindfulness and how it neither recalls nor forgets, the branch of awakening of discrimination and how it understands the sameness of all phenomena, the branch of awakening of diligence and how it neither takes up nor avoids anything, the branch of awakening of joy and how it does not vacillate, the branch of awakening of pliancy and how it is present in body and mind, the branch of awakening of absorption and how it masters sameness, and the branch of awakening of equanimity and how it is nondual.
2.58「它們是：念覺支及其既不回憶也不遺忘，擇法覺支及其理解一切法的平等性，精進覺支及其既不取受也不迴避任何事物，喜覺支及其不搖擺，輕安覺支及其現於身與心，定覺支及其掌握平等性，以及捨覺支及其不二。」
2.59“They are: right view and how it relinquishes all views; right thought and how it is beyond thought, concepts, and reasoning; right speech and how it realizes the sameness of all language and sound; right action and how it is beyond all physical and mental action; right livelihood and how it puts an end to all striving; [F.20.b] right effort and how it neither undertakes nor abstains from anything; right mindfulness and how it does not conceive of virtue or nonvirtue; and right absorption and how it realizes the sameness of all mental reference points.
2.59「它們是：正見，如何捨棄一切見解；正思，如何超越思想、概念和推理；正語，如何實現一切語言和聲的平等性；正業，如何超越一切身體和心的行為；正命，如何終止一切努力；正精進，如何既不採取也不放棄任何事物；正念，如何不執著功德或非福；正定，如何實現一切心理所緣的平等性。」
2.60“They are: reaching the culmination of peaceful tranquility and purifying the view of special insight.
2.60「它們是：達到寂靜的究竟圓滿，以及淨化勝觀的見地。」
2.61“They are: the meaning of the unborn, the meaning of impermanence, the meaning of the primordially unborn, the meaning of suffering, the meaning of stillness, the meaning of selflessness, the meaning of pacification, and the meaning of peace.
2.61「它們是：無生的含義、無常的含義、本來無生的含義、苦的含義、寂靜的含義、無我的含義、寂滅的含義，以及和平的含義。」
2.62“They are: generosity that is gentle, discipline that cools, patience that has the property of exhaustion, diligence that fully discriminates, concentration that pacifies affliction, and insight that accurately knows the nature of things.
2.62"它們是：溫和的布施波羅蜜、清涼的戒律、具有窮盡性質的忍辱波羅蜜、充分明辨的精進波羅蜜、平息煩惱的禪定波羅蜜，以及準確認知事物本質的智慧。
2.63“They are: love that is primordially pure toward all beings, compassion that is vast as space, joy that is beyond joy, and equanimity that ends all strife.
2.63「它們是：對一切有情的愛本來清淨，悲如虛空般廣大，喜超越喜樂，捨能終止一切爭執。」
2.64“They are: how all phenomena are pure of the three spheres, the emptiness of the past, the isolation of the future, and the lack of self in the present.
2.64「它們是：一切法清淨於三輪，過去的空，未來的隔離，以及現在缺乏自我。」
2.65“Sāgaramati, these profound subjects are discontinuous, beyond linguistic description, and like space. To realize, understand, engage, investigate, contemplate, assess, quantify, reflect upon, and diligently inquire into these phenomena is to internalize the jewel that develops the mind directed toward omniscience. When one internalizes the jewel that develops the mind directed toward omniscience in this manner, one will spontaneously gain dominion over all phenomena.
2.65「海意菩薩，這些深奧的法義是無間斷的，超越言語描述，如同虛空一樣。要領悟、理解、體驗、探究、思想、評估、量化、思維和勤奮地探求這些法，就是內化這顆寶珠，使心趣向一切智。當一個人以這種方式內化使心趣向一切智的寶珠時，就會自然而然地獲得對一切法的掌握。」
2.66“Sāgaramati, I will draw an analogy. The celestial mansions of the sun and the moon move naturally and thus illuminate all of Jambudvīpa. However, these gods—the sun and the moon—do not conceptualize that ‘we would like to proceed [F.21.a] or recede.’ Rather, they proceed solely due to the ripening of beings’ merit. Likewise, Sāgaramati, bodhisattva great beings who have internalized this knowledge enact the benefit of beings naturally in immeasurable buddha realms. However, these bodhisattva great beings display these acts without performing any conditioned action.
2.66「海意菩薩，我為你舉個比喻。太陽和月亮的天宮自然運行，因此照亮了整個贍部洲。然而，這些天人——太陽和月亮——並不會想著『我們想要前進或後退』。反而，他們的運行完全是由於有情的福德成熟。同樣地，海意菩薩，已經內化這種智慧的菩薩大聖者，在無量佛土中自然地為有情謀求福祉。然而，這些菩薩大聖者展現這些行為時，並沒有執行任何有為的行動。」
2.67“In this manner, Sāgaramati, the internalized knowledge of bodhisattva great beings seeks out the perfections of concentration and insight. Why is this? When bodhisattvas rest in equipoise, they see the phenomena of special insight, yet when they are not resting in equipoise they do not. This type of vision is insight, and insight functions to make it evident. What does it make evident? It makes the true character of all phenomena evident. What is the true character of all phenomena? It is devoid of any engagement with the basis of the character. What is the basis of the character of all phenomena? Cognizance is the basis of the character of all phenomena. The true character of this cognizance is said to be the true character of all phenomena.
2.67「海意菩薩，菩薩大有情的內化智識就是這樣尋求禪定波羅蜜和智慧波羅蜜。為什麼呢？菩薩安住於等持時，他們看見勝觀的法，但當他們不安住於等持時就看不見。這種視見就是智慧，智慧的作用就是使其顯現。它使什麼顯現呢？它使一切法的真實特性顯現。一切法的真實特性是什麼？它是遠離對特性基礎的任何執取。一切法特性的基礎是什麼？識知是一切法特性的基礎。這種識知的真實特性被稱為一切法的真實特性。」
2.68“When the continuity of all feeling is cut, there is no experience nor nonexperience. In this context, what are experience and nonexperience? What we are calling experience is birth. What we are calling nonexperience is cessation. When one undergoes neither experience nor nonexperience, one also undergoes neither birth nor cessation. When one undergoes neither birth nor cessation, one settles in reality, does not disturb the realm of phenomena, does not vacillate from suchness, and does not destroy the limit of reality. What we are calling the realm of phenomena [F.21.b] is realized as dependent origination. Suchness is to understand thusness. The limit of reality is to realize true nonduality.
2.68「海意菩薩，當所有受的相續被斷除時，就既沒有體驗也沒有非體驗。在這個背景下，什麼是體驗和非體驗呢？我們所說的體驗就是集諦。我們所說的非體驗就是滅諦。當一個人既不經歷體驗也不經歷非體驗時，他也既不經歷集諦也不經歷滅諦。當一個人既不經歷集諦也不經歷滅諦時，他安住於真如，不擾亂法界，不偏離如性，不破壞真如的極限。我們所說的法界被體認為緣起。如性是指理解真如。真如的極限是實現真實不二。」
2.69“Sāgaramati, bodhisattva great beings who cognize this knowledge directly are said to have reached full internalization of knowledge.”
2.69「海意菩薩，那些直接認知這個智慧的菩薩摩訶薩，被稱為已經圓滿內化了智慧。」
2.70When the Blessed One gave this teaching on training, adversity, and internalization, one trillion two hundred billion gods and humans developed the mind directed toward unsurpassed and perfect awakening, while six hundred thousand beings gained acceptance.
2.70世尊宣說此訓練、逆境與內化之教法時，一兆二千億天人發起了趨向無上正等菩提的心意，而六十萬有情獲得了忍。
2.71The Blessed One then spoke these verses:
2.71世尊隨後說出了這些偈頌：