Chapter Three: The Teaching on the Absorption
第三章：三昧教法
3.1The Blessed One then spoke to the bodhisattva great being Sāgaramati: “Along these lines, Sāgaramati, when bodhisattva great beings become completely pure, they have a genuinely good motivation and, even if all beings were to rise up to challenge them, they would not be angered. They develop the wisdom of deep certainty and the insight free from doubt. At that time, they sustain the fundamental state of the pristine and immaculate absorption seal. What is the fundamental state of this absorption? [F.23.a] It is great compassion that knows no anger toward any being.
3.1世尊對菩薩大士海意菩薩說道：「海意，按照這樣的道理，當菩薩大士們變得完全清淨時，他們具有真實清淨的動機，即使一切有情都起來挑戰他們，他們也不會生氣。他們開發了深度確定的智慧和不含疑惑的智慧。在那個時候，他們保持了純潔而無垢的三昧印的根本狀態。這個三昧的根本狀態是什麼呢？就是對任何有情都不生瞋心的大悲。」
3.2“Even if they were honored by all beings, they would not be elated. Even if all beings were to fail to honor them, they would not be depressed. That they would neither become elated nor depressed is due to their knowledge, not pride. That they would neither become elated nor depressed means they possess the Dharma, not dullness.
3.2「即使獲得一切有情的恭敬，他們也不會欣喜。即使一切有情都不恭敬他們，他們也不會沮喪。他們既不會欣喜也不會沮喪，這是因為他們具有智慧，而非驕慢。他們既不會欣喜也不會沮喪，意味著他們具有法，而非癡。」
3.3“Because all phenomena arise from consciousness, the wisdom of the bodhisattvas precedes all their physical actions. Wisdom precedes all their verbal actions. Wisdom precedes all their mental actions. Any action they engage in—whether physical, verbal, or mental—is preceded by wisdom and inspired by wisdom.
3.3「因為一切法都是從意識中生起，菩薩的智慧先於他們所有的身體行動。智慧先於他們所有的言語行動。智慧先於他們所有的心理行動。他們所從事的任何行動——無論是身體、言語或心理的——都是以智慧為先導，並由智慧所啟發。」
3.4“What are those physical actions of bodhisattvas that are preceded by wisdom? They are those bodily actions that are displayed, which ripen and guide beings. They are any such activities that guide others; these activities are spontaneously enacted and require no mental imputation. Such bodhisattvas overcome all physical flaws, attachments to the body, physical changes, physical posturing, physical disturbances, and concepts about the body. Like slicing up a palm tree from the canopy on down to the root, such a body will possess unborn qualities in the future.
3.4「菩薩的身體行動中，什麼是由智慧所引導的呢？就是那些所顯示的身體行動，能夠成熟並引導有情。這些引導他人的活動，是自然而然地發起的，不需要心念的造作。這樣的菩薩克服了一切身體的缺陷、對身體的貪著、身體的變化、身體的姿態、身體的擾亂，以及對身體的概念。就像從棕櫚樹的樹冠一直切割到根部一樣，這樣的身體在未來將具足無生的功德。」
3.5“Such a body is pure. It is well adorned with appropriate defining qualities. Its hands and feet are soft and pliant. It is a powerful body that accords with the cause of merit. It lacks no faculties. All limbs and digits are complete. It is satisfied with its form but not puffed up; it is not proud of its greatness. [F.23.b] Bearing all such qualities, it still bows to and pays respect to all beings no matter how inferior and flawed their forms may be. Through the nature of their own bodies, bodhisattvas develop knowledge of the identical nature of all beings’ bodies. With regard to the body, knowing its nature it is a Dharma body, not a material body.
3.5「這樣的身體是清淨的。它以適當的功德來莊嚴裝飾。它的手和腳柔軟靈活。它是一個強大的身體，符合福德的因。它沒有任何根的缺陷。所有的肢體和指節都完整。它對自己的色相感到滿足，但不自滿；它不為自己的偉大而驕慢。具備了所有這些功德，它仍然向一切有情禮拜和尊敬，無論他們的色相多麼低劣和有缺陷。通過他們自身身體的本質，菩薩們對一切有情身體的相同本質開發出了智慧。關於身體，認識到它的本質是法身，而不是物質的身體。」
3.6“What is the nature of that body? It is a body that consumes the food of concentration rather than material food. It consumes food in order to accord with the world and out of heartfelt care for beings, not because it feels physically weak. Because it is a Dharma body, it is sustained by the Dharma, not by material substances.
3.6"那個身體的本質是什麼？它是一個食用禪定波羅蜜之食而不是物質食物的身體。它進食是為了適應世間並出於對有情的真誠關懷，而不是因為感到身體虛弱。因為它是法身，所以它由法來維持，而不是由物質物質所維持。
3.7“What does it mean to be sustained by the Dharma? It means to refrain from doing anything unsuitable for the sake of survival and not to violate the way of the noble ones. What is the way of the noble ones? It is to be without attachment, anger, stupidity, or any afflictive emotions. It is to uphold, care for, and be stable in one’s training. This is the noble way.
3.7「什麼是以法來維持生命？就是為了生存而不做任何不恰當的事，不違背聖賢的道路。什麼是聖賢的道路？就是沒有貪、瞋、癡和任何煩惱。就是堅守、護持和安住於自己的訓練。這就是聖賢的道路。」
3.8“In this manner, because the physical actions of bodhisattvas are preceded by wisdom, they have all the strengths of super-knowledge and miracles. These bodhisattvas spontaneously illuminate all buddha realms. There, spontaneously and without imputation, they possess the same body, marks, splendor, and ornaments that the beings in those buddha realms possess.
3.8「以此方式，由於菩薩的身體行為以智慧為先導，他們具備了神通的所有十力。這些菩薩自然而然地照亮所有佛土。在那裡，他們自發地且無需造作，就具有那些佛土中的有情所具備的相同身體、相好、光耀和莊嚴。」
3.9“They have bodies that shine. When their bodies emit light, its radiance fills countless and fathomless buddha realms. This light engenders joy. It brings pleasure to beings who have gone to the lower realms of the hells. It makes them blissful. It brings relief to beings who are tormented by the afflictions. [F.24.a] This light satisfies beings and brings them physical and mental joy. With their bodies they demonstrate buddha activity for others. This is how the physical actions of bodhisattvas are preceded by wisdom.
3.9「他們具有光耀的身體。當他們的身體放出光芒時，其光輝照滿無數無邊的佛土。這光芒產生喜樂。它為墮入地獄下劣之地的有情帶來快樂，使他們得到安樂。它為被煩惱所折磨的有情帶來救濟。這光芒滿足有情，為他們帶來身心的喜樂。他們用身體為他人示現佛陀的事業。這就是菩薩身體的行為被智慧所引導的方式。」
3.10“Sāgaramati, what are the bodhisattvas’ verbal actions that are preceded by wisdom? Sāgaramati, for bodhisattvas their speech occurs while having eliminated all faults of delusory language. Sāgaramati, what are these faults of delusory language? Sāgaramati, bodhisattvas are free from sixty-four faults of delusory language and their speech occurs having eliminated them. What are these sixty-four faults?
3.10「海意菩薩，菩薩什麼是以智慧為前導的語言行為？海意菩薩，菩薩的言語出現時已經消除了所有虛妄言語的過失。海意菩薩，這些虛妄言語的過失是什麼？海意菩薩，菩薩遠離六十四種虛妄言語的過失，他們的言語出現時已經消除了這些過失。這六十四種過失是什麼？
3.11“Sāgaramati, bodhisattvas’ use of language is not harsh, not sullied, not gritty, not gravelly, not too loud, not too soft, not too forceful, not foul, not rushed, not blabbering, not sudden, not mumbling, not unclear, not pointed, not discouraging, not annoying, not childish, not vacillating, not inflaming, not injurious, not untimely, not unmeasured, not covetous due to attachment, not spiteful due to aggression, not dull and stupid due to delusion, not base, not disharmonious and abusive, not divisive, not deceptive, not puffed up, not condescending, [F.24.b] not possessive, not displeasing, not hostile, not untrue, not misleading, not scornful, not disingenuous, not suddenly being false, not slanderous, not rude, not gossipy, not divisive among friends, not too sharp, not too gentle, not ordinary, not unguarded, not inappropriate, not inciting malice, not instigating conflict or debate or dispute, not attempting to take over others property, not malleable, not unstable, not secretive, not concerned with entertainment, not contrary to the Dharma, not advertising secrets, not harmful to beings, not praising of oneself, not condemning others, not ridiculing or rebuking others, not contradictory to the Buddha, Dharma, or Saṅgha, not denigrating the noble ones, and not indecisive. These are the sixty-four faults of delusory language, of which they are entirely free.
3.11「海意菩薩，菩薩的語言不粗暴、不污穢、不粗糙、不刺耳、不過大聲、不過細聲、不過猛烈、不穢汙、不急促、不囉嗦、不突兀、不含糊、不清楚、不尖銳、不令人沮喪、不令人厭煩、不幼稚、不搖擺不定、不煽動、不傷害、不合時宜、不失度、不因貪著而貪婪、不因瞋怒而怨恨、不因癡迷而愚鈍、不低賤、不粗暴辱罵、不挑撥離間、不欺騙、不傲慢、不居高臨下、不執著、不令人厭惡、不懷敵意、不虛妄、不誤導、不譏諷、不不真誠、不突然說謊、不毀謗、不粗魯、不閒聊、不在友人之間挑撥、不過尖銳、不過溫和、不平凡、不不謹慎、不不恰當、不煽動惡心、不煽動衝突或辯論或爭執、不企圖侵佔他人財產、不易改變、不不穩定、不隱瞞、不關心娛樂、不違背法、不洩露秘密、不傷害有情、不自讚、不貶他人、不譏笑或責罵他人、不違背佛陀、法或僧伽、不貶低聖者、也不優柔寡斷。這就是六十四種虛妄語的過失，菩薩對此完全遠離。」
3.12“Sāgaramati, bodhisattvas’ verbal actions are free of and are pure of these sixty-four faults of delusive language. Their speech teaches continuously, genuinely, and truly. It teaches by presenting the truth, being in accord with the truth, using the languages of all beings, and teaching in accord with the outlook of all beings. It satisfies all beings, [F.25.a] inspires the faculties of beings, pacifies all afflictive emotions, is blessed by the buddhas, does not contradict the Dharma, accords with the cause of merit, is distinct, is famous and immaculate like the moon, does not arouse attachment, defeats opposition, expresses qualities, does not arouse aggression, is profound and hard to fathom, does not arouse dullness, fills the ten directions and stimulates understanding, is never pointless, engages all topics, and is unconditioned. Sāgaramati, this is how the verbal actions of bodhisattvas are preceded by wisdom.
3.12「海意菩薩，菩薩的言語行為遠離並純淨於這六十四種虛妄語言的過失。他們的言語教導不斷、真實而正確。它通過呈現真理、符合真理、使用一切有情的語言，以及根據一切有情的見解而教導。它令一切有情滿足，【F.25.a】啟發有情的根，平息一切煩惱，得到佛陀的加持，不違背法，符合福德的因，清晰明顯，如月光般著名而無垢，不引起貪著，戰勝反對，表現功德，不引起瞋心，深遠而難以測透，不引起癡心，充滿十方並激發慧識，從不毫無意義，涉及一切話題，而且是無為的。海意菩薩，這就是菩薩的言語行為如何以智慧為先導的方式。」
3.13“Sāgaramati, how are the mental actions of bodhisattvas preceded by wisdom? Sāgaramati, bodhisattva great beings can understand the mental processes and movements of all beings’ minds through a single mental act of their own. While resting in equipoise, they display all forms of conduct, yet do not arise from absorption. Their mental actions are not known by māras. Their mental acts are not comprehensible to hearers or solitary buddhas. Such bodhisattvas do not conceive of anything that would be injurious to themselves, to others, or to both. Their mind, cognition, and consciousness are not obstructed by any phenomenon. They see with a wisdom that is cognizant of all phenomena. Their mind, cognition, and consciousness experience feelings free from knowing and they do not manifest the cessation of feelings until the qualities of buddhahood are brought to perfection. Sāgaramati, this is how the mental actions of bodhisattvas are preceded by wisdom.
3.13「海意菩薩，菩薩的心念行為如何是以智慧為先導的呢？海意菩薩，菩薩大士能夠通過自己一次心念活動，理解所有有情眾生心念的過程和運動。他們安住在等持中，顯現各種行為，但卻不從三昧中生起。他們的心念行為不被魔所認知。他們的心念活動對聲聞和獨覺來說是無法理解的。這樣的菩薩不會生起任何會傷害自己、傷害他人或傷害雙方的想法。他們的心、識和意識不被任何法所阻礙。他們以認知一切法的智慧來觀看。他們的心、識和意識體驗不帶有認識的受，他們不顯現受的滅諦，直到佛果的功德被圓滿為止。海意菩薩，這就是菩薩的心念行為如何以智慧為先導的方式。」
3.14“Sāgaramati, this is the fundamental point of the pristine and immaculate absorption seal: [F.25.b] their physical actions are preceded by wisdom, their verbal actions are preceded by wisdom, and their mental actions are preceded by wisdom. Sāgaramati, when bodhisattva great beings engage in physical, verbal, and mental actions that are preceded by wisdom, they attain the pristine and immaculate absorption seal.
3.14「海意菩薩，這就是清淨無垢三昧印的根本要點：他們的身業以智慧為先導，他們的語業以智慧為先導，他們的意業以智慧為先導。海意菩薩，當菩薩摩訶薩從事以智慧為先導的身業、語業和意業時，他們就證得了清淨無垢的三昧印。
3.15“Sāgaramati, because ten qualities are pristine, this absorption is said to be pristine. What are these ten qualities?
3.15「海意菩薩，因為十種功德清淨，這個三昧才被稱為清淨的三昧。這十種功德是什麼呢？
“(1) The actions that they engage in are pristine because their intentions and motivation are pure. (2) Their bodhisattva conduct is pristine because their six perfections are pure. (3) Their conduct aimed at goodness is pristine because all their virtuous qualities are pure. (4) Their actions that bring the major and minor marks of perfection to completion are pristine because their unstinting offerings are pure. (5) Their actions that assure recollection and eloquence are pristine because their skill in accomplishing the teachings just as they hear them, and helping others to understand them, is pure. (6) Their mindfulness, absorption, and undistracted consciousness are pristine because of the way in which they are free from all confusion, obscuration, discontinuity, and ebullience. (7) Their knowledge of the phenomena related to awakening is pristine because their conscientiousness is pure. (8) Their knowledge of tranquility and special insight is pristine because their mind, cognition, and consciousness are pure. (9) Their wisdom that arrives at the ten levels is pristine because their transcendence of inappropriate directions, discontinuities, and desire is pure. (10) Their wisdom that is the ornament of the seat of awakening is pristine because their virtuous qualities are pure through having eliminated all nonvirtuous qualities. Sāgaramati, because these ten qualities are pristine, this absorption is said to be pristine. [F.26.a] [B3]
「海意菩薩，他們所從事的行為之所以清淨，是因為他們的意願和動機純正。他們的菩薩行之所以清淨，是因為他們的六波羅蜜純正。他們為了善而進行的行為之所以清淨，是因為他們所有的善法都純正。他們完成三十二相八十種好的行為之所以清淨，是因為他們無限的布施純正。他們確保念和辯才的行為之所以清淨，是因為他們按照所聽聞的教法去實行，並幫助他人理解的能力純正。他們的正念、三昧和不散亂的意識之所以清淨，是因為他們遠離了一切混亂、障、中斷和浮躁。他們關於菩提相關法的智慧之所以清淨，是因為他們的誠摯純正。他們關於寂靜和勝觀的智慧之所以清淨，是因為他們的心、識和意識純正。他們達到十地的智慧之所以清淨，是因為他們超越了不當方向、中斷和貪欲純正。他們是菩提座莊嚴的智慧之所以清淨，是因為他們已消除一切不善法，善法因而純正。海意菩薩，正因為這十種功德清淨，所以這個三昧被稱為清淨。」
3.16“Sāgaramati, why is it called an immaculate seal? These twenty factors are the gateway to this immaculate seal. It is because of these twenty factors that this absorption is called an immaculate seal. What are these twenty factors?
3.16「海意菩薩，何以名為清淨印？此清淨印有二十種因緣門。以此二十種因緣故，此三昧名為清淨印。云何為二十？
3.17“(1) It is the immaculate seal that is inwardly pure because it is purified of self-clinging. (2) It is the immaculate seal that is outwardly pure because it is purified of clinging to ‘mine.’ (3) It is the immaculate seal that is purified of the essential nature of the transitory collection because it is purified of all views. (4) It is the pure and immaculate seal of the selflessness of all beings because it is primordially pure. (5) It is the pure and immaculate seal that realizes all phenomena as the same because it is of one taste. (6) It is the pure and immaculate seal of emptiness, signlessness, and wishlessness because all forms of liberation are pure. (7) It is the pure and immaculate seal of space because it is completely pure. (8) It is the pure and immaculate seal of the dispositions of beings and the realm of phenomena because it is nothing that can be separated. (9) It is the pure and immaculate seal of clear vision because its super-knowledge is pure. (10) It is the pure and immaculate seal that shines like the sun because its eternal light is pure. (11) It is the pure and immaculate seal of wisdom that sees the three times without attachment because it is pure in being free of all attachment. (12) It is the pure and immaculate seal of the gateway to understanding because neither consciousness nor wisdom exists. (13) It is the pure and immaculate seal of the unconditioned because it purifies the essential nature of conditioned phenomena. (14) It is the pure and immaculate seal that realizes dependent origination because it analyzes conditions. [F.26.b] (15) It is the pure and immaculate seal that follows the strengths , fearlessnesses, and qualities of buddhahood because it is pure, untrammeled knowledge. (16) It is the pure and immaculate seal that is characterized by the realization of buddha qualities because it is pure in terms of former training. (17) It is the pure and immaculate seal of great love and compassion because it never gives up on anyone. (18) It is the pure and immaculate seal that defeats māras and opposing forces because it is pure in being free from all extremes. (19) It is the pure and immaculate seal that defeats all the binding forces of habitual afflictions because the nature of phenomena is pure. (20) It is the pure and immaculate seal that realizes the gateway to all buddha qualities in a single moment of mind because the effort to complete all that is to be taken up has been purified. Sāgaramati, it is because of these twenty factors of the immaculate seal that this absorption is called the immaculate seal.
3.17「海意菩薩，(1)它是淨印法門，內在清淨是因為已淨除我執。(2)它是淨印法門，外在清淨是因為已淨除對『我所』的執著。(3)它是淨印法門，已淨除無常聚集的本質是因為已淨除一切見解。(4)它是一切有情無我的淨印法門，因為本來清淨。(5)它是淨印法門，體悟一切法相同是因為具有一味。(6)它是空、無相、無願的淨印法門，因為一切解脫形式都是清淨的。(7)它是虛空的淨印法門，因為完全清淨。(8)它是有情的傾向和法界的淨印法門，因為無法分離。(9)它是清明見的淨印法門，因為其神通是清淨的。(10)它是如日照耀的淨印法門，因為其永恆光明是清淨的。(11)它是智慧的淨印法門，能不執著地見三世，因為完全清淨，自在無著。(12)它是智慧之門的淨印法門，因為既無意識亦無智慧。(13)它是無為的淨印法門，因為淨除有為法的本質。(14)它是領悟緣起的淨印法門，因為分析諸緣。(15)它是遵循佛陀的十力、四無所畏和功德的淨印法門，因為具有清淨無礙的智慧。(16)它是以佛功德實現為特徵的淨印法門，因為在過去的訓練上清淨。(17)它是大愛與悲的淨印法門，因為永不放棄任何人。(18)它是戰勝魔和對立力量的淨印法門，因為清淨而自在於一切極端。(19)它是戰勝一切習氣煩惱束縛的淨印法門，因為諸法的本質是清淨的。(20)它是淨印法門，在一念中領悟一切佛功德的門，因為圓成所有要承擔之事的努力已淨除。海意菩薩，正是因為淨印法門的這二十個因素，這個三昧被稱為淨印法門。」
3.18“Sāgaramati, when bodhisattvas sit at the seat of awakening, the absorption that they acquire is called the pristine and immaculate seal. As soon as they acquire this absorption, they evince eight unique forms of great strength. What are these eight? The first unique great strength is that all the worlds of the trichiliocosm turn into diamond. Second, every tree grows various leaves, flowers, and fruits and then leans, bows, and prostrates in the direction of the tree of awakening. Third, for that moment, no being is harmed by any affliction. Fourth, all beings in the lower realms behold the bodhisattva at the seat of awakening [F.27.a] and, seeing him, they are filled with every kind of pleasure. Fifth, the space between all the world systems is pervaded with a golden-colored light. Sixth, the earth shakes violently, yet no being whatsoever is harmed. Seventh, the blessed buddhas throughout the ten directions show themselves and provide fearless encouragement, saying, ‘Great Captain, may you be victorious! May you be victorious!’ Eighth, all buddha qualities are realized in a single moment of mind. Sāgaramati, as soon as they acquire this pristine and immaculate absorption seal, they evince these eight unique forms of great strength. Thus, through the power of this absorption, fathomless causes of positive qualities manifest.”
3.18「海意菩薩，當菩薩坐在菩提座上時，他們所獲得的三昧被稱為淨印法門。一旦他們獲得這個三昧，就會展現八種獨特的大力。這八種是什麼呢？第一種獨特的大力是，三千大千世界的所有世界都變成金剛。第二，每一棵樹都長出各種葉子、花朵和果實，然後傾斜、彎曲，並朝向菩提樹的方向頂禮。第三，在那一刻，沒有任何有情會受到煩惱的傷害。第四，所有在惡趣中的有情都看到了坐在菩提座上的菩薩，看到他以後，他們充滿了各種喜悅。第五，所有世界之間的虛空都被金色的光所充滿。第六，大地劇烈搖動，但沒有任何有情會受到傷害。第七，十方的諸佛都顯現出來，並給予無所畏的鼓勵，說：『大導師，願你勝利！願你勝利！』第八，所有佛功德在一刹那間被實現。海意菩薩，一旦他們獲得這個淨印三昧印，就會展現這八種獨特的大力。因此，通過這個三昧的力量，無量的正面功德因緣就會顯現。」
3.19The Blessed One then spoke these verses:
3.19世尊接著說了這些偈頌：
3.49Then the Blessed One spoke to the bodhisattva great being Sāgaramati: [F.29.a] “Therefore, Sāgaramati, bodhisattva great beings who yearn to attain this pristine and immaculate absorption seal should ensure their minds are pristine and immaculate through maintaining a limpid and undisturbed mind. A limpid mind is the mind that has a luminous nature, wherein there is no opportunity for adventitious afflictive emotions to occur. Its quality of luminosity is unchanging. It is completely free from mental engagement. It is free of attachment and thus unpolluted. It is free of aggression and nonconceptual. It is free of dullness and free of darkness. It arises from a state that is pure, pristine, immaculate, and liberated.
3.49那時世尊對菩薩大士海意菩薩說：「因此，海意菩薩，想要獲得這個清淨無垢的三昧印的菩薩大士，應當通過保持清淨、不動搖的心，來使自己的心保持清淨無垢。清淨的心是具有本光明性質的心，其中不會給偶然的煩惱發生的機會。它的光明特性是不變的。它完全遠離了心的運作。它不受貪著的束縛，因此不被污染。它不受瞋恚的影響，是無分別的。它遠離了癡昧，也遠離了黑暗。它源自於一個純淨、清潔、無垢和解脫的狀態。」
3.50“In the same way it is liberated, so are all phenomena—they are the same as suchness. In the same way it is liberated, so are all phenomena—they are the same as the realm of phenomena. In the same way it is liberated, so are all phenomena—they are the same as the limit of reality. In the same way it is liberated, so are all phenomena—they are the same as emptiness, signlessness, wishlessness, the unconditioned, the non-arising, the unborn, and the unceasing. In the same way it is liberated, so are all conditioned phenomena—they are the same as the sameness of unconditioned phenomena.
3.50「心如此解脫，一切法亦如此——它們與如性相同。心如此解脫，一切法亦如此——它們與法界相同。心如此解脫，一切法亦如此——它們與真如相同。心如此解脫，一切法亦如此——它們與空、無相、無願、無為、無起、無生及無滅相同。心如此解脫，一切有為法亦如此——它們與無為法的平等性相同。」
3.51“This wisdom that accords with sameness, and that does not pick up or put down anything, is called the limpid mind. Even when this teaching is introduced to other beings and people, there is no disturbance in terms of either self or other. Such is the limpid mind. When bodhisattvas’ minds are limpid and undisturbed, they will attain the pristine and immaculate absorption seal.” [F.29.b]
3.51「這種與平等性相應的智慧，既不執取任何事物，也不放下任何事物，這就稱為清淨心。即使將這教法傳授給其他有情和人類，也不會因為自我或他人的區別而產生任何擾亂。這就是清淨心。當菩薩的心清淨而不擾亂時，他們將證得清淨無垢的三昧印。」
3.52“Blessed One, this absorption is profound!” exclaimed Sāgaramati.
3.52「世尊，這個三昧很深奧！」海意菩薩讚歎道。
“Yes, Sāgaramati,” answered the Blessed One, “because its depths cannot be seen.”
「是的，海意菩薩，」世尊答道，「因為它的深度是看不見的。」
3.53“Blessed One, this absorption is hard to see!”
3.53「世尊，這個三昧難以看見！」
“Yes, because it is free from duality.”
"是的，因為它遠離了二元。"
3.54“Blessed One, this absorption is difficult to realize!”
3.54「世尊，這個三昧難以證得！」
“Yes, because it cannot be approached through pride and self-aggrandizing.”
「是的，因為它不能通過驕慢和自我膨脹而得到接近。」
3.55“Blessed One, this absorption is difficult to understand!”
3.55世尊，這個三昧難以理解！
“Yes, because it is realized as the sameness of consciousness and wisdom.”
「是的，因為它是以意識與智慧的平等性而證得的。」
3.56“Blessed One, this absorption is lucid!”
3.56「世尊，這個三昧是清淨光明的！」
“Yes, because it is the attainment of unobscured liberation.”
"是的，因為它是無礙解脫的證得。"
3.57“Blessed One, this absorption is so subtle!”
3.57"世尊，這個三昧是如此微妙！"
“Yes, because it cannot be analogized.”
「是的，因為它無法用譬喻來類比。」
3.58“Blessed One, this absorption is essential!”
3.58「世尊，這個三昧是本質的！」
“Yes, because it attains the vajra-like wisdom.”
「是的，因為它證得了金剛喻定慧。」
3.59“Blessed One, this absorption is indivisible!”
3.59「世尊，這三昧是不可分割的！」
“Yes, because the past and the future are indivisible.”
「世尊，因為過去和未來是不可分割的。」
3.60“Blessed One, this absorption is unobstructed!”
3.60"世尊，這個三昧是無礙的！"
“Yes, because it transcends all the paths of attachment.”
「是的，因為它超越了所有的貪執之道。」
3.61“Blessed One, this absorption is so illuminating!”
3.61「世尊，這個三昧如此光明！」
“Yes, because it is free of the darkness of dullness.”
「是的，因為它沒有癡的黑暗。」
3.62“Blessed One, this absorption is so pure!” [F.30.a]
3.62「世尊，這個三昧是如此清淨！」
“Yes, because it is devoid of affliction.”
「是的，因為它遠離了煩惱。」
3.63“Blessed One, this absorption is so immaculate!”
3.63「世尊，這個三昧是如此清淨！」
“Yes, because it is free of the dust of attachment.”
"是的，因為它沒有貪著的塵埃。"
3.64“Blessed One, this absorption is unmoving!”
3.64「世尊，這個三昧是不動的！」
“Yes, because it does not move within the three realms.”
「是的，因為它不在三界中運動。」
3.65“Blessed One, this absorption is conceptually unstructured!”
3.65"世尊，這個三昧是沒有概念結構的！"
“Yes, because it is free from all conceptual structuring.”
「是的，因為它遠離一切概念的構造。」
3.66“Blessed One, this absorption does not fluctuate!”
3.66"世尊，這個三昧不會波動！"
“Yes, because it is final.”
「是的，因為它是究竟的。」
3.67“Blessed One, this absorption reaches everywhere!”
3.67"世尊，這個三昧遍至一切處！"
“Yes, because it is alike and akin to space.”
「是的，因為它與虛空相同且相似。」
3.68“Blessed One, what types of diligent actions will lead one to the attainment of this pristine and immaculate absorption seal?”
3.68「世尊，什麼樣的精進行為能夠引導一個人證得這個清淨無垢的三昧印？」
3.69“To draw an analogy, Sāgaramati, if someone wanted to wage war on the sky, they should don the armor of the sky. Sāgaramati, when one desires to attain the pristine and immaculate absorption seal, one should don the armor of the sameness of all phenomena. Why is this? Sāgaramati, attainment is determined by one’s preparations.
3.69「海意菩薩，打個比喻，假如有人想要對虛空宣戰，就應該穿上虛空的甲冑。海意菩薩，當一個人想要證得清淨無垢的三昧印時，就應該穿上一切法平等性的甲冑。為什麼呢？海意菩薩，證得是由準備決定的。」
3.70“Sāgaramati, consciousness is the seed of the conditioned. Non-cognition is the seed of the unconditioned, and this absorption is the seed of non-cognition. This absorption cannot be perceived by the eye consciousness, nor by the consciousness of the ear, nose, tongue, body, or mind. [F.30.b] This absorption cannot be realized by cognizing or feeling it; this absorption has the characteristic of being without feeling and cognition. Because it realizes all phenomena to be sameness, it is called perfect buddhahood.
3.70「海意菩薩，意識是有為的種子。無認識是無為的種子，而這個三昧是無認識的種子。這個三昧不能被眼識所認知，也不能被耳、鼻、舌、身、意識所認知。這個三昧不能通過認識或受受來實現；這個三昧具有無受無認識的特徵。因為它證悟了一切法的平等性，所以稱為正遍知佛。」
3.71“Sāgaramati, I did not understand pollution through some other characteristic. Nor did I understand purification through some other characteristic. Why is this? The basic characteristic of pollution is the same as purification. Their basic characteristic is that they are naturally pure. The basic characteristic of being naturally pure is to be without characteristics. Being without characteristics is signlessness. There is nothing in signlessness that can be discerned.
3.71「海意菩薩，我沒有通過其他特徵來理解污染。我也沒有通過其他特徵來理解淨化。為什麼呢？污染的根本特性與淨化的根本特性是相同的。它們的根本特性就是本然清淨。本然清淨的根本特性就是無有特徵。無有特徵就是無相。在無相中，沒有任何東西可以被分辨。」
3.72“Sāgaramati, no phenomenon can be cognized nor is to be cognized. Language does not occur where no phenomenon can be cognized nor is to be cognized. Where no language occurs, things are just as they are. How are things just as they are? As it was before, so will it be after. Thus, all phenomena are said to be empty throughout the three times. Why are they described as emptiness? They have not been made, will not be made, are not being made, and are not in a process of making. Thus, they are called emptiness.
3.72「海意菩薩，沒有任何法能被識知，也不應被識知。在沒有法能被識知、也不應被識知的地方，語言不會出現。在沒有語言出現的地方，事物就是它們本來的樣子。事物本來的樣子是怎樣的呢？如同它之前的樣子，之後也會如此。因此，一切法在三世中都被稱為空。為什麼它們被描述為空呢？它們未曾被造作，將不會被造作，不正在被造作，也不處於造作的過程中。因此，它們被稱為空。」
3.73“What does not being made refer to? It refers to being unconditioned. Because they are not being made, there are no phenomena that have been made. That is why it is said there is nothing that will be made. What does being unconditioned refer to? It refers to being without any physical, verbal, or mental formations. [F.31.a] That is what is meant by being unconditioned. What is not made is unconditioned: it is unborn, indestructible, baseless. What is unborn, indestructible, and baseless has no basis. In what way is it baseless? It is not based on anything that has been formed. Thus, it is said to be without a base. In this regard, a consciousness that gravitates toward form is baseless. A consciousness that moves toward feeling, perception , formation, or consciousness is likewise baseless. A baseless consciousness is replete with wisdom. One who is replete with wisdom is prevented by wisdom from becoming conceited. One who is prevented from becoming conceited cannot become arrogant. One who cannot become arrogant does not debate. One who does not debate does not become inflamed. One who does not become inflamed is not pained. One who is not pained does not smolder. One who does not smolder is at peace. One who is at peace is utterly peaceful. One who is utterly peaceful is deeply at peace. One who is deeply at peace is called a sage—who is called a teacher.
3.73「不被製作是什麼意思？是指無為。因為它們不被製作，所以沒有被製作的法。這就是為什麼說沒有將要被製作的東西。無為是什麼意思？是指沒有任何身體、言語或心理的行為。[F.31.a]這就是無為的含義。不被製作的是無為：它是無生的、不可摧毀的、無根據的。無生、不可摧毀和無根據的沒有基礎。它在什麼方面是無根據的？它不是基於任何已經形成的東西。因此，據說它是沒有根據的。在這方面，傾向於色的識是無根據的。朝向受、想、行或識移動的識同樣是無根據的。無根據的識充滿了智慧。充滿智慧的人被智慧阻止變得自負。被阻止變得自負的人不能變得傲慢。不能變得傲慢的人不爭論。不爭論的人不會被激怒。不被激怒的人不感到痛苦。不感到痛苦的人不會悶燒。不悶燒的人處於寂靜。處於寂靜的人完全寂靜。完全寂靜的人深深地寂靜。深深地寂靜的人被稱為仙人——被稱為教師。」
3.74“Sāgaramati, these points are so profound, so difficult to see, and so difficult to realize. Anyone who hears these teachings and is inspired by them will be liberated from error, and the perpetuation of affliction, grasping, and bondage. They will uphold the Dharma treasury of the blessed buddhas of the past, present, and future. They will be great captains who teach limitless paths to beings. They will be the foremost physicians who heal the formless disease of afflictive emotions. [F.31.b] They will venerate the thus-gone ones with the finest offerings. Before long, they will attain the pristine and immaculate absorption seal. They will find certainty in the Great Vehicle. They will make good use of the great raft of Dharma. They will free limitless beings from the great river of saṃsāra. They will not be said to be under the influence of māras. These sublime beings will defeat all māras and opposing forces.”
3.74「海意菩薩，這些要點如此深奧，如此難以看見，如此難以領悟。任何聽聞這些教法並為之歡喜的人，將從錯誤中得到解脫，從煩惱、取和縛的持續中解脫。他們將維護過去、現在和未來諸佛的法藏。他們將成為教導無量道路給有情的大導師。他們將成為最殊勝的醫生，治癒煩惱的無形病症。他們將以最殊勝的供養供養如來。不久之後，他們將獲得清淨無垢的三昧印。他們將在大乘中獲得定解。他們將善加運用法的大筏。他們將從輪迴的大河中解脫無量有情。他們將不被說為受魔的影響。這些勝者將戰勝一切魔和對立的力量。」