Chapter Eight
第八章
8.1The bodhisattva Sāgaramati then asked the Blessed One, “Blessed One, it is incredible how much the Great Vehicle is able to benefit beings so that they experience the pleasures of gods and humans and attain the unsurpassed pleasure of nirvāṇa. Blessed One, what are the teachings that summarize the Great Vehicle? What are the teachings that are held in high regard in the Great Vehicle? What are the teachings that are challenging in the Great Vehicle? What are the teachings that reveal the Great Vehicle? Blessed One, what are the ways the Great Vehicle is obstructed? Blessed One, why is the Great Vehicle called the Great Vehicle?”
8.1菩薩海意菩薩就此向世尊提出疑問：「世尊，大乘能夠惠益有情，使他們體驗天人的快樂，並最終成就涅槃的無上快樂，這實在是不可思議。世尊，什麼是總攝大乘的教法？什麼是在大乘中被尊重重視的教法？什麼是大乘中具有挑戰性的教法？什麼是顯明大乘的教法？世尊，大乘遭遇障礙的方式有哪些？世尊，大乘為什麼被稱為大乘？」
8.2The Blessed One replied to the bodhisattva Sāgaramati, “Listen, Sāgaramati, and I will teach. Sāgaramati, there is one teaching that summarizes the Great Vehicle. What is this one teaching? It is being careful and not forgetting the mind of awakening. Sāgaramati, this is the teaching that summarizes the Great Vehicle. [F.59.a]
8.2世尊回答菩薩海意菩薩說：「海意菩薩，你要聽著，我將為你說法。海意菩薩，有一種教法能夠概括大乘。這是什麼教法呢？就是要謹慎小心，不要忘失菩提心。海意菩薩，這就是能夠概括大乘的教法。
8.3“Sāgaramati, there is another teaching that summarizes the Great Vehicle. What is this teaching? It is doing what is good and trusting in karmic ripening. There is another teaching: right view that does not contradict the Dharma that has been taught. There is another teaching: getting rid of notions of beauty and ugliness so that one has an equal attitude toward all beings. There is another teaching: great love that seeks to protect everyone. There is another teaching: great compassion that is not attached to one’s own happiness. There is another teaching: recollection of the Buddha that yearns for the body of a buddha. There is another teaching: recollection of the essential qualities that accomplish the Dharma. There is another teaching: recollection of the Saṅgha that is the Saṅgha of those who have reached the irreversible level. There is another teaching: recollection of giving that eradicates all afflictions. There is another teaching: recollection of discipline that is not forgetting the mind of awakening. There is another teaching: recollection of the deity that has the pure Dharma. There is another teaching: altruism that brings help and happiness. There is another teaching: stable contemplation and strong devotion. There is another teaching: supreme delight in bringing all beings to freedom. There is another teaching: seeking the sublime Dharma that liberates through the profound Dharma. There is another teaching: giving the Dharma with a mind that is unconcerned with material things. There is another teaching: perceiving those who have come to receive the teachings as sick patients. There is another teaching: perceiving the Dharma as medicine. There is another teaching: perceiving oneself as a physician. [F.59.b]
8.3海意菩薩，還有一個教法總結大乘。這個教法是什麼？就是行善並信任因果成熟。還有一個教法：正見不與已傳授的法相違背。還有一個教法：去除美醜的觀念，對一切有情保持平等的態度。還有一個教法：大愛尋求保護每一個人。還有一個教法：大悲不執著於自己的快樂。還有一個教法：念佛渴望得到佛身。還有一個教法：念德成就法。還有一個教法：念僧是到達不退地的僧伽。還有一個教法：念施消除所有煩惱。還有一個教法：念戒不忘菩提心。還有一個教法：念天具有清淨法。還有一個教法：利他心帶來幫助和快樂。還有一個教法：穩定的思惟和強大的虔敬。還有一個教法：將一切有情引導至自由的最上喜樂。還有一個教法：尋求通過深法解脫的妙法。還有一個教法：以不執著物質的心傳授法。還有一個教法：將來接受教法的人視為病患。還有一個教法：將法視為藥。還有一個教法：將自己視為醫生。
8.4“There is another teaching: protecting the sublime Dharma so that it remains a long time. There is another teaching: preserving the lineage of the Three Jewels. There is another teaching: being satisfied with the least and not craving. There is another teaching: being courageous enough to give away all one’s possessions. There is another teaching: ripening those with corrupt discipline using one’s own discipline. There is another teaching: being patient without being angered by negative actions. There is another teaching: wishing to repay positive actions. There is another teaching: being compassionate toward those who are ungrateful. There is another teaching: being respectful toward those who are grateful. There is another teaching: not being proud around those who know little. There is another teaching: being a student of the learned. There is another teaching: not giving up the motivation to gather roots of virtue. There is another teaching: not perpetuating nonvirtuous mental states. There is another teaching: keeping the three vows pure by not putting on airs of being a Dharma practitioner and being overly talkative. There is another teaching: serving those who teach the Dharma and esteeming them as teachers and spiritual masters. There is another teaching: studying the Dharma without mixing it up with what the Lokāyata followers teach. There is another teaching: being undiscouraged by saṃsāra, having refined and purified one’s roots of virtue. There is another teaching: being insatiable in venerating the living thus-gone ones as well as those who have passed into parinirvāṇa. There is another teaching: acting as a spiritual friend, whether beings request it or not. [F.60.a] There is another teaching: not observing, clinging to, or being attached to any objects. There is another teaching: constantly practicing the monastic life with an awareness of the flaws of the household life.
8.4「還有一個教法：保護妙法使其住世長久。還有一個教法：保持三寶的傳承。還有一個教法：知足少欲，不貪著。還有一個教法：勇敢地捨棄一切所有。還有一個教法：用自己的清淨戒律來調化破戒的有情。還有一個教法：耐心忍受，不因負面行為而生氣。還有一個教法：希望回報他人的善行。還有一個教法：慈悲對待忘恩的人。還有一個教法：尊敬知恩的人。還有一個教法：不在聞法少的人面前驕慢。還有一個教法：作為聞法者的學生。還有一個教法：不放棄積聚善根的動力。還有一個教法：不延續不善心所。還有一個教法：通過不裝作修法者的模樣和過度多言，來保持三戒的清淨。還有一個教法：侍奉教導法的人，尊敬他們為上師和善知識。還有一個教法：學習法而不將其與順世外道的教導混淆。還有一個教法：具備對輪迴的不氣餒之心，自己的善根已經精進和淨化。還有一個教法：不厭足地恭敬在世的如來以及已般涅槃的如來。還有一個教法：發心作為善知識，無論有情是否請求。還有一個教法：不觀察、執著或貪著任何對境。還有一個教法：時刻以出家生活的實踐，認知在家生活的過患。」
8.5“There is another teaching: undertaking the activities of sublime beings. There is another teaching: gathering the accumulations of the path of awakening, which produces certainty. There is another teaching: never being angry with those who have entered the same vehicle. There is another teaching: never being disheartened in the pursuit of upholding the mind of awakening. There is another teaching: guarding secret mantras so they do not proliferate. There is another teaching: seeking knowledge of the Dharma and craftsmanship. There is another teaching: seeing the Dharma by upholding true speech. There is another teaching: exceeding expectations. There is another teaching: giving without any regret. There is another teaching: understanding the function of māras and abandoning them. There is another teaching: acting with wisdom devoid of pride.
8.5「有另一項教法：從事勝者的事業。有另一項教法：積聚菩提資糧，這能產生確定性。有另一項教法：永遠不對進入同一乘的人生氣。有另一項教法：在守護菩提心的追求上永不氣餒。有另一項教法：守護密咒使其不四處傳播。有另一項教法：尋求法的智慧和工巧。有另一項教法：通過堅守真言而見到法。有另一項教法：超越他人的期待。有另一項教法：毫無後悔地布施。有另一項教法：理解魔的作用並棄絕它們。有另一項教法：以無驕慢的智慧而行動。」
8.6“There is another teaching: staying in remote areas with no worldly ambition. There is another teaching: eliminating excessive pride, praise for oneself, and the slander of others. There is another teaching: acting in accord with the world without afflictions. There is another teaching: having a pure livelihood and delighting in solitude. There is another teaching: settling internally by applying appropriate effort. There is another teaching: becoming certain through abundant learning. There is another teaching: the level of genuine and diligent practice. [F.60.b] There is another teaching: perceiving the phenomena of the experience of emptiness. There is another teaching: neither being inflated nor pained by gain or loss. There is another teaching: delighting in being alone by fearing and worrying about distraction. There is another teaching: distributing the wealth of the Dharma to others. There is another teaching: being learned in the truths of the noble ones. There is another teaching: generously teaching any topic of knowledge. There is another teaching: gently bringing those who have not trained much to the trainings. There is another teaching: trusting that gain and loss are both karmic ripening and not being tormented by either of them.
8.6「海意菩薩，還有另一種教法：住在遠離處，沒有世俗心。還有另一種教法：消除過度的驕慢、自我讚揚和毀謗他人。還有另一種教法：在沒有煩惱的情況下隨順世間而行動。還有另一種教法：具有清淨生活並樂於寂靜。還有另一種教法：通過運用正精進而在內心安定。還有另一種教法：通過豐富的聞慧而獲得確定性。還有另一種教法：真正和精進修行的境地。還有另一種教法：感知空性體驗的法。還有另一種教法：既不因得而自滿，也不因失而痛苦。還有另一種教法：因害怕散亂而擔憂，並樂於獨處。還有另一種教法：將法財分配給他人。還有另一種教法：通曉聖諦的學識。還有另一種教法：慷慨地教導任何知識的主題。還有另一種教法：溫和地將那些訓練不足的人引向學處。還有另一種教法：相信得失都是因果成熟，不為兩者所困擾。」
8.7“There is another teaching: respectfully teaching the Dharma to those who wish to hear it. There is another teaching: abandoning attachment for one’s friends and having an unbiased mind toward every being. There is another teaching: expressing one’s approval of Dharma teachers without any duplicity. There is another teaching: shouldering the burden of all beings with a noble mind. There is another teaching: seeking out the perfections. There is another teaching: diligently gathering the accumulations of the path of awakening. There is another teaching: having firm and unmoving roots of faith. There is another teaching: purposefully going on alms rounds in one’s vicinity. There is another teaching: eliminating poverty by gathering the seven riches. There is another teaching: living a life that is meaningful.
8.7「另有一種教法：恭敬地為希望聞法的人講說法。另有一種教法：放棄對朋友的貪著，對一切有情保持平等心。另有一種教法：毫無虛偽地表達對法師的讚許。另有一種教法：以高尚心承擔一切有情的重擔。另有一種教法：尋求波羅蜜。另有一種教法：精進積聚菩提資糧。另有一種教法：擁有堅定不移的信根。另有一種教法：有目的地在自己的地區進行托缽。另有一種教法：通過積聚七財來消除貧困。另有一種教法：過著有意義的生活。」
8.8“There is another teaching: ripening beings through skill in means. There is another teaching: attracting disciples through performing Dharma offering ceremonies. There is another teaching: engaging in lively Dharma discussions without argument. [F.61.a] There is another teaching: listening to Dharma without an intention to dispute it. There is another teaching: being a spiritual practitioner without having any of the faults of spiritual practitioners. There is another teaching: entering towns, villages, and cities without getting mixed up with their business. There is another teaching: protecting all beings by having understood one’s own confusion. There is another teaching: having equanimity about all the world’s variety. There is another teaching: not deceiving spiritual friends.
8.8「又有一教：以方便波羅蜜成熟眾生。又有一教：通過舉辦法供養儀式吸引弟子。又有一教：從事生動的法義討論而無爭執。又有一教：聽聞法而無意圖爭論。又有一教：作為修行者而沒有修行者的任何過失。又有一教：進入城鎮、村落和城市而不被其事務所纏繞。又有一教：通過理解自己的困惑來保護一切眾生。又有一教：對世間的種種現象具有捨心。又有一教：不欺騙善知識。」
8.9“There is another teaching: knowing the purity of the minds of all beings by purifying one’s own mind. There is another teaching: purifying one’s thoughts without contrivance. There is another teaching: purifying one’s motivation with intention. There is another teaching: purifying one’s conduct with positive actions. There is another teaching: purifying the marks of perfection through purifying one’s merit. There is another teaching: purifying one’s afflictions through purifying one’s knowledge. There is another teaching: purifying buddha realms by purifying beings.
8.9「還有一種教法：通過淨化自己的心，而知曉一切有情心的清淨。還有一種教法：不加造作地淨化自己的思想。還有一種教法：用意願淨化自己的動機。還有一種教法：用正面的行為淨化自己的行為。還有一種教法：通過淨化自己的福德而淨化相好莊嚴。還有一種教法：通過淨化自己的智慧而淨化自己的煩惱。還有一種教法：通過淨化有情而淨化佛土。」
8.10“There is another teaching: becoming skilled in dedication while analyzing signlessness. There is another teaching: attaining the acceptance that concurs with reality. There is another teaching: gaining certainty and understanding through cultivating the three gateways of liberation. There is another teaching: being an elder by living nowhere. There is another teaching: enjoying super-knowledge and knowing the exhaustion of defilement. There is another teaching: gaining understanding and liberation through having mastered tranquility and special insight. There is another teaching: cultivating insight that is embraced by skillful means. [F.61.b] There is another teaching: attaining the essence of the three realms as an ornament of the seat of awakening. There is another teaching: fully awakening to buddhahood by knowing the sameness of all phenomena.
8.10「還有另一種教法：在分析無相時，變得善於迴向。還有另一種教法：證得與真如相應的忍。還有另一種教法：通過修習三解脫門，獲得確定和智慧。還有另一種教法：通過住於無處而成為長老。還有另一種教法：享受神通並知道漏的窮盡。還有另一種教法：通過掌握寂靜和勝觀而獲得智慧和解脫。還有另一種教法：培育被方便波羅蜜所攝持的智慧。還有另一種教法：將三界的本質作為菩提座的莊嚴而成就。還有另一種教法：通過知道一切法的平等性而圓滿覺悟佛果。」
8.11“Sāgaramati, there is another teaching that summarizes the Great Vehicle. What is this teaching? It is attaining the acceptance that phenomena are unborn through realizing that all phenomena are unborn and non-arising by nature. Sāgaramati, that is a teaching that summarizes the Great Vehicle.
8.11「海意菩薩，還有另一種教法能夠概括大乘。這是什麼教法呢？就是通過認識到一切法本性上無生無起，而獲得無生法忍。海意菩薩，這就是能夠概括大乘的教法。」
“Sāgaramati, these teachings summarize, uphold, and maintain the Great Vehicle.
「海意菩薩，這些教法總結、守護並維持大乘。
8.12“Sāgaramati, there are two teachings that are held in high regard in the Great Vehicle. What are they? They are aspiring to the qualities of buddhahood and not desiring the qualities of the hearers or solitary buddhas. Sāgaramati, these two teachings are held in high regard in the Great Vehicle.
8.12「海意菩薩，在大乘中有兩種受到尊重的教法。是哪兩種呢？一是發願獲得佛果的功德，二是不貪求聲聞和獨覺的功德。海意菩薩，這兩種教法在大乘中受到尊重。」
8.13“Sāgaramati, there are two teachings that are challenging in the Great Vehicle. What are they? They are protecting one’s liberation through aspiration, and teaching the Dharma for the sake of liberation. Sāgaramati, these two teachings are challenging in the Great Vehicle.
8.13「海意菩薩，大乘中有兩種教法是困難的。它們是什麼？一是通過願力保護自己的解脫，二是為了解脫而教導法。海意菩薩，這兩種教法在大乘中是困難的。」
8.14“Sāgaramati, there are two teachings that are held in high regard in the Great Vehicle. What are they? They are not straying from the mind of awakening and being stable in observing one’s mind. There are two teachings that are challenging: realizing the mind of awakening to be illusory and realizing all beings to be selfless.
8.14「海意菩薩，大乘中有兩種受尊重的教法。它們是什麼？就是不背離菩提心，以及在觀照自己的心時保持穩定。有兩種具有挑戰性的教法：認識菩提心如幻，以及認識一切有情無我。
8.15“There are two teachings that are held in high regard: not giving up one’s motivation and not contriving one’s conduct. There are two teachings that are challenging: having thoughts with pure roots, and gathering merit while being neither active, nor inactive. [F.62.a]
8.15「有兩種教法在大乘中備受推崇：不放棄自己的願心，以及不刻意造作自己的行為。有兩種教法是困難的：具有清淨善根的思想，以及在既不主動也不被動的狀態下積聚福德。」
8.16“There are two teachings that are held in high regard: applying oneself to roots of virtue and immersing oneself in this endeavor. There are two teachings that are challenging: practicing without conceptual elaborations and disengaging by bringing one’s practice into experience.
8.16「有兩種教法受到推崇：致力於善根和沉浸於這種精進。有兩種教法是具有挑戰性的：在沒有概念構想的情況下修持，以及通過將自己的修持融入體驗中而解脫。」
8.17“There are two teachings that are held in high regard: excelling in pure motivation and observing what is uniquely special. There are two teachings that are challenging: not engaging in negativities oneself and delivering others from negativities.
8.17「有兩種教法被高度重視：動機的純淨卓越和觀察獨特殊勝之處。有兩種教法是具有挑戰性的：自己不從事負面行為，以及將他人從負面行為中解救出來。」
8.18“There are two teachings that are held in high regard: giving away all one’s possessions and not hoping for karmic ripening. There are two teachings that are challenging: giving with an even mind and being skilled in dedication.
8.18「有兩種教法最受重視：捨棄一切財產和不期待因果成熟。有兩種教法最具挑戰性：以平等心布施和善於迴向。」
8.19“There are two teachings that are held in high regard: not letting one’s trainings decline and not hoping for rebirth. There are two teachings that are challenging: being especially compassionate to those whose discipline is corrupt and not praising oneself.
8.19「有兩種教法值得重視：不讓自己的學處衰退，以及不期望轉生。有兩種教法具有挑戰性：對戒律毀壞的有情特別生起悲，以及不自我稱讚。
8.20“There are two teachings that are held in high regard: being patient and gentle, and dedicating merit toward awakening. There are two teachings that are challenging: giving up attachment and cultivating patience for rulers.
8.20「有兩種教法受到推崇：具足忍辱波羅蜜且溫柔和善，以及將福德迴向於覺悟。有兩種教法具有挑戰性：捨棄貪，以及對統治者培養忍辱波羅蜜。」
8.21“There are two teachings that are held in high regard: having diligence that pursues all forms of virtue, and delighting in virtue. There are two teachings that are challenging: keeping body and mind in solitude, and freeing the fixated mind.
8.21「有兩種受人重視的教法：具有追求一切功德的精進波羅蜜，以及欣樂功德。有兩種具有挑戰性的教法：使身心保持寂靜，以及解放執著的心。
8.22“There are two teachings that are held in high regard: gathering the requisites for concentration and gaining pliancy of mind. There are two teachings that are challenging: knowing how to undo concentration and disparaging the desire realm.
8.22「有兩種教法受到重視：集聚禪定波羅蜜的資糧，以及獲得心的柔軟性。有兩種教法是具有挑戰性的：知道如何解除禪定波羅蜜，以及貶低欲界。
8.23“There are two teachings that are held in high regard: being passionate and eager for the Dharma. There are two teachings that are challenging: [F.62.b] contemplating and gaining certainty in Dharma.
8.23「有兩種教法受到高度重視：對法充滿熱情和渴望。有兩種教法是具有挑戰性的：思考法和獲得對法的確定性。」
8.24“There are two teachings that are held in high regard: relying on a spiritual friend and respectfully relying on a spiritual master. There are two teachings that are challenging: being respectful and accepting advice.
8.24「有兩種受重視的教法：依靠善知識和恭敬依靠上師。有兩種具有挑戰性的教法：具有恭敬心和接受勸告。」
8.25“There are two teachings that are held in high regard: examining what is timely and untimely, and bringing the meaning into experience. There are two teachings that are challenging: understanding the meaning and being content.
8.25「有兩種備受推崇的教法：審視什麼是適時的和不適時的，以及將其意義帶入體驗。有兩種具有挑戰性的教法：理解其意義和知足滿足。」
8.26“There are two teachings that are held in high regard: not being satisfied with the wealth of hearing and not being satisfied with the insight of hearing. There are two teachings that are challenging: accurately analyzing the Dharma and abandoning inaccurate teachings.
8.26「有兩種教法受到高度重視：對聞法的財富不感滿足，對聞法的智慧不感滿足。有兩種教法是具有挑戰性的：準確地分析法，以及放棄不準確的教法。」
8.27“There are two teachings that are held in high regard: teaching Dharma and being compassionate to those who are listening to it. There are two teachings that are challenging: being a generous spiritual teacher and teaching the Dharma without any material aims.
8.27「有兩種教法是受到重視的：宣說法和對聽法的有情生起悲心。有兩種教法是困難的：成為慷慨的善知識和不為任何物質目的而宣說法。」
8.28“There are two teachings that are held in high regard: listening carefully and being highly motivated. There are two teachings that are challenging: eliminating obscurations and cultivating the branches of awakening.
8.28「有兩種教法最為殊勝：仔細聽聞和具有高度的動力。有兩種教法最為困難：消除障礙和培養覺支。」
8.29“There are two teachings that are held in high regard: achieving supreme joy and experiencing joy. There are two teachings that are challenging: knowing the extent of what is permissible and obtaining self-knowledge.
8.29「有兩種教法是受人尊重的：成就至高的喜和體驗喜。有兩種教法是困難的：知道什麼是允許的範圍和獲得自我的智慧。」
8.30“There are two teachings that are held in high regard: trusting the ripening of karma and engaging in positive actions. There are two teachings that are challenging: longing for no karma and no karmic ripening, and teaching virtuous teachings.
8.30「有兩種教法受到高度推崇：信任業報成熟和從事善行。有兩種教法是具有挑戰性的：渴望沒有業和沒有因果成熟，以及教授善良的教法。」
8.31“There are two teachings that are held in high regard: speaking truthfully and not deceiving noble beings. There are two teachings that are challenging: practicing exactly what one preaches and not disrupting the buddha way.
8.31「有兩項教法值得重視：誠實說話和不欺騙聖者。有兩項教法具有挑戰性：完全實踐自己所宣講的內容，以及不破壞佛陀之道。」
8.32“There are two teachings that are held in high regard: [F.63.a] purifying the body and abandoning the three nonvirtues. There are two teachings that are challenging: understanding that the body is like a reflection, and understanding that it is like grass, a wall, or wood.
8.32「有兩項教法受到高度推崇：淨化身體與放棄三惡業。有兩項教法具有挑戰性：理解身體如同影像，以及理解身體如同草、牆壁或木頭。」
8.33“There are two teachings that are held in high regard: purifying the speech and abandoning the four faults of speech. There are two teachings that are challenging: mastering the inexpressible Dharma and understanding all sound to be like echoes.
8.33「有兩種教法受到重視：淨化言語和斷除四惡語。有兩種教法具有挑戰性：掌握不可言說法和理解一切聲音如同回聲。」
8.34“There are two teachings that are held in high regard: purifying the mind, and abandoning covetousness, malice, and wrong views. There are two teachings that are challenging: being internally peaceful and externally still.
8.34「有兩種受推崇的教法：淨化心，以及捨棄貪欲、惡心和邪見。有兩種具有挑戰性的教法：內在寂靜和外在安住。」
8.35“There are two teachings that are held in high regard: cultivating love and having an equal attitude toward all beings. There are two teachings that are challenging: gaining love that is immaculate and pure like space and making dedications that protect all beings.
8.35「有兩種受重視的教法：培養愛和對一切有情保持平等的態度。有兩種具有挑戰性的教法：獲得像虛空一樣無垢清淨的愛，以及做出保護一切有情的迴向。」
8.36“There are two teachings that are held in high regard: not losing great compassion and never being discouraged in the pursuit of roots of virtue. There are two teachings that are challenging: understanding the unborn and sustaining one’s certainty.
8.36「有兩種受重視的教法：不失去大悲，以及在追求善根時永不氣餒。有兩種具挑戰性的教法：認識無生，以及保持堅定的信心。」
8.37“There are two teachings that are held in high regard: being inspired and eager because of one’s delight with the Dharma, and abandoning being uninspired. There are two teachings that are challenging: perfecting the ascetic discipline of silence and only engaging in ascetic disciplines.
8.37「有兩種教法受到高度重視：因為對法的歡喜而感到歡欣鼓舞，以及捨棄不歡喜。有兩種教法具有挑戰性：圓滿苦行者的寂靜戒律，以及只修行苦行戒律。」
8.38“There are two teachings that are held in high regard: letting go of attachments and abandoning anger. There are two teachings that are challenging: cultivating equanimity and abandoning views regarding beings.
8.38「有兩種教法是受到推崇的：放下貪著和捨棄瞋恨。有兩種教法是具有挑戰性的：修習捨和放棄對有情的執見。」
8.39“There are two teachings that are held in high regard: cultivating the recollection of the Buddha and developing the mind of awakening and sustaining that recollection. There are two teachings that are challenging: cultivating the Dharma body and manifesting the body of marks. [F.63.b]
8.39「有兩種教法值得重視：修習念佛並發起菩提心，持續這種念誦。有兩種教法是困難的：修習法身並示現色身。」
8.40“There are two teachings that are held in high regard: cultivating the recollection of the Dharma and bringing beings to the Dharma. There are two teachings that are challenging: realizing reality free of desire and generating extra compassion for beings who indulge in desire.
8.40「有兩種教法是受到推崇的：修習念法和把有情引導到法。有兩種教法是困難的：證悟離貪的真如和對沉溺於貪的有情生起更大的悲。」
8.41“There are two teachings that are held in high regard: recollecting the bodhisattva saṅgha and teaching to the saṅgha of those who have reached the irreversible level. There are two teachings that are challenging: realizing the unconditioned and maintaining one’s attainment of the result.
8.41「有兩種受稱讚的教法：憶念菩薩僧伽和向已到達不退地的僧伽講法。有兩種具有挑戰性的教法：證悟無為和維持自己證得的果位。」
8.42“There are two teachings that are held in high regard: recollecting discipline and not forgetting the mind of awakening. There are two teachings that are challenging: realizing unconditioned discipline, and attracting and ripening those beings with corrupt discipline.
8.42「有兩種教法值得推崇：憶念戒律，以及不忘記菩提心。有兩種教法具有挑戰性：證悟無為戒律，以及吸引和成熟那些破戒的有情。」
8.43“There are two teachings that are held in high regard: recollecting giving, and giving without regret. There are two teachings that are challenging: giving up one’s own afflictions and teaching beings to discard their afflictions.
8.43「有兩種受人尊重的教法：念布施，以及無後悔地布施。有兩種具有挑戰性的教法：放棄自己的煩惱，以及教導有情捨棄他們的煩惱。」
8.44“There are two teachings that are held in high regard: recollecting divinity and not aspiring to be reborn. There are two teachings that are challenging: being mindful and aware, and establishing all who are distracted in mindfulness.
8.44「有兩種教法值得推崇：憶念神聖性和不願求生。有兩種教法具有挑戰性：保持正念和覺知，以及為所有心散亂的有情建立正念。」
8.45“There are two teachings that are held in high regard: gathering the accumulation of merit and the accumulation of wisdom. There are two teachings that are challenging: obtaining unconditioned wisdom and not disparaging the accumulation of merit.
8.45「有兩種教法受到高度重視：積聚福德資糧和積聚智慧資糧。有兩種教法是具有挑戰性的：獲得無為智慧和不輕視福德資糧的積聚。」
8.46“There are two teachings that are held in high regard: transcending desire and explaining what it is to cling because of desire. There are two teachings that are challenging: having strong resolve and being without pretense or deceit.
8.46「有兩種教法值得尊崇：超越貪欲和解釋因貪欲而執著的本質。有兩種教法具有挑戰性：具有強大的決心和沒有矯飾或欺詐。」
8.47“There are two teachings that are held in high regard: showing gratitude and being grateful. There are two teachings that are challenging: eliminating passionate attachment and not giving up one’s passion for virtuous qualities. [F.64.a]
8.47「有兩種教法被尊為殊勝：表現感恩和懷著知恩之心。有兩種教法是困難的：消除熾烈的貪著，以及不放棄對善法的熱情。」
8.48“There are two teachings that are held in high regard: confessing all one’s misdeeds and not engaging in any misdeeds. There are two teachings that are challenging: having no regret or complacency.
8.48「有兩種教法值得重視：懺悔自己所有的惡行，以及不造作任何惡行。有兩種教法很有挑戰性：沒有後悔，也沒有自滿。」
8.49“There are two teachings that are held in high regard: rejoicing in others’ merit and not being satisfied with one’s own merit. There are two teachings that are challenging: understanding the exhaustion of misdeeds and understanding the accumulation of merit.
8.49「有兩種備受推崇的教法：為他人的福德而歡喜，以及對自己的福德不感滿足。有兩種具有挑戰性的教法：理解惡業的窮盡，以及理解福德資糧的積聚。
8.50“There are two teachings that are held in high regard: supplicating all the buddhas and upholding all of the Dharma. There are two teachings that are challenging: knowing the unadulterated realm of phenomena and understanding how to teach all linguistic categories.
8.50「有兩種教法被重視：祈請一切佛陀和受持一切法。有兩種教法是具挑戰性的：認識純淨的法界和理解如何教導一切語言範疇。」
8.51“There are two teachings that are held in high regard: skill in dedication and dedicating to all beings equally. There are two teachings that are challenging: becoming familiar with signlessness and destroying all signs.
8.51「有兩種受人尊重的教法：善巧迴向和平等迴向給一切有情。有兩種具有挑戰性的教法：熟悉無相和摧毀一切相。」
8.52“There are two teachings that are held in high regard: understanding emptiness and observing beings. There are two teachings that are challenging: eliminating views with insight and skillfully utilizing views.
8.52"有兩種教法受到推崇：了解空性和觀察有情。有兩種教法具有挑戰性：用智慧消除見解和巧妙地運用見解。
8.53“There are two teachings that are held in high regard: yearning for roots of virtue and bringing all beings to all forms of roots of virtue. There are two teachings that are challenging: cultivating wishlessness and knowing how to take rebirth intentionally.
8.53「有兩種受尊重的教法：渴望善根和將一切有情引向一切善根。有兩種具有挑戰性的教法：修習無願和知曉如何有意地轉生。」
8.54“There are two teachings that are held in high regard: not being attached or moved. There are two teachings that are challenging: being without pride and being gentle.
8.54「有兩種教法備受推崇：不執著、不動搖。有兩種教法具有挑戰性：沒有驕慢、溫柔祥和。」
8.55“There are two teachings that are held in high regard: staying in solitude and experiencing the positive qualities of solitude. There are two teachings that are challenging: maintaining an absence of afflictions and protecting all beings.
8.55「有二種教法受到推崇：住於寂靜和體驗寂靜的功德。有二種教法是困難的：保持無煩惱和保護一切有情。」
8.56“There are two teachings that are held in high regard: having few desires and being content. There are two teachings that are challenging: [F.64.b] seeking out one’s afflictions and seeking the elimination of all beings’ afflictions.
8.56「有兩種教法受到高度重視：少欲和知足。有兩種教法是具有挑戰性的：尋求自己的煩惱和尋求消除一切有情的煩惱。」
8.57“There are two teachings that are held in high regard: certainty and understanding. There are two teachings that are challenging: recognizing one’s own confusion and not seeing others’ confusion as a fault.
8.57「有兩種受推崇的教法：確定性和慧。有兩種具有挑戰性的教法：認識自己的困惑，以及不將他人的困惑視為過失。」
8.58“There are two teachings that are held in high regard: not praising oneself or condemning others. There are two teachings that are challenging: seeing the lack of self in oneself and the lack of beings in beings.
8.58「有兩種教法最受推崇：不讚美自己，也不譴責他人。有兩種教法最具挑戰性：在自己身上看到無自我，在有情身上看到無有情。」
8.59“There are two teachings that are held in high regard: Acting on one’s own and not relying on others. There are two teachings that are challenging: reversing saṃsāra and freeing beings from saṃsāra.
8.59「有兩種教法受人尊敬：自己去實踐，不依靠他人。有兩種教法很難做到：扭轉輪迴和使有情脫離輪迴。
8.60“There are two teachings that are held in high regard: pursuing the perfections, and living according to what one teaches to those who are pursuing the perfections. There are two teachings that are challenging: attaining insight that does not depend on anyone else and bringing others to knowledge.
8.60「有兩種教法是值得尊敬的：追求波羅蜜和按照自己教導追求波羅蜜的有情而去生活。有兩種教法是困難的：獲得不依賴任何人的智慧和引導他人獲得智識。」
8.61“There are two teachings that are held in high regard: being disinterested in gain, honor, and praise, and being interested in pursuing the Dharma. There are two teachings that are challenging: benefiting those who do not benefit oneself, and not overly liking those who do.
8.61「有兩種受人推崇的教法：對利益、榮譽和讚美不感興趣，以及有興趣追求法。有兩種具有挑戰性的教法：利益那些不利益自己的人，以及不過分喜歡那些利益自己的人。」
8.62“There are two teachings that are held in high regard: practicing great love that knows no limit and practicing uninterrupted great compassion. There are two teachings that are challenging: engaging with saṃsāra once one has crossed over, and liberating those who have not crossed over.
8.62「有兩種受重視的教法：修習無限的大愛，以及修習不間斷的大悲。有兩種具有挑戰性的教法：已經超越輪迴後仍然投身於輪迴，以及解脫那些還未超越的有情。」
8.63“There are two teachings that are held in high regard: encouraging all beings to develop qualities and being especially compassionate to beings who have no qualities. There are two teachings that are challenging: helping those who do not reciprocate favors, and being free from concepts about those who do reciprocate.
8.63「有兩種教法值得重視：鼓勵一切有情開發功德，以及對沒有功德的有情特別發悲。有兩種教法具有挑戰性：幫助那些不回報恩惠的人，以及對回報恩惠的人不執著於概念。」
8.64“There are two teachings that are held in high regard: [F.65.a] maintaining mindfulness applied to the body, and maintaining the purity of the body. There are two teachings that are challenging: applying a view of the body onto the body, and not conceptualizing thoughts that come along with a body.
8.64「有兩種殊勝的教法：保持身念住，以及保持身體的清淨。有兩種困難的教法：將身體的觀點應用於身體，以及不執著隨身體而生起的念頭。」
8.65“There are two teachings that are held in high regard: maintaining mindfulness applied to feelings, and not being pierced by the feelings of pleasure or pain. There are two teachings that are challenging: applying a view of feelings onto feelings, and not thinking in terms of thoughts that go along with feelings.
8.65「有兩種殊勝的教法：保持受念住，以及不為樂受或苦受所傷害。有兩種困難的教法：將對受的看法套用於受本身，以及不以隨伴於受的思想來思維。」
8.66“There are two teachings that are held in high regard: maintaining mindfulness applied to mind, and maintaining the purity of mind. There are two teachings that are challenging: applying a view of mind onto mind, and not thinking in terms of thoughts that go along with mind.
8.66「有兩種教法受到推崇：保持心念住，以及保持心的清淨。有兩種教法具有挑戰性：將心的見解應用於心，以及不以伴隨心的思想進行思考。」
8.67“There are two teachings that are held in high regard: maintaining mindfulness applied to phenomena, and distinguishing phenomena. There are two teachings that are challenging: applying a view of mental phenomena onto phenomena, and not thinking in terms of thoughts that go along with phenomena.
8.67「有兩種受尊重的教法：保持法念住，以及辨別法。有兩種具有挑戰性的教法：將心法的見解應用於法，以及不依伴隨法而生起的思想進行思考。」
8.68“There are two teachings that are held in high regard: abandoning those nonvirtuous negative qualities that have arisen, and producing virtuous qualities that have not yet arisen. There are two teachings that are challenging: preventing nonvirtuous negative qualities that have not already developed, and protecting those virtuous qualities that have developed.
8.68「有兩種殊勝的教法：遠離已經生起的不善法，以及生起還未產生的善法。有兩種困難的教法：防止還未發展的不善法生起，以及保護已經發展的善法。」
8.69“There are two teachings that are held in high regard: cultivating the bases of miracles—interest, diligence, conscientiousness, and investigation—and guiding beings who can be guided by miraculous powers. There are two teachings that are challenging: attaining unconditioned miraculous powers, and traveling to all buddha realms without wavering from the realm of phenomena.
8.69「有兩種教法是受到推崇的：培養神足的基礎——興趣、精進波羅蜜、謹慎和觀察——以及引導能夠通過神通力被引導的有情。有兩種教法是困難的：獲得無為的神通力，以及在不偏離法界的情況下遊歷所有佛土。」
8.70“There are two teachings that are held in high regard: [F.65.b] not wavering from one’s faith, and bringing faith to the faithless. There are two teachings that are challenging: bringing appreciation to those whose minds are lucid and to those whose minds are not.
8.70「有兩種教法值得高度重視：不動搖自己的信根，以及為無信根者帶來信根。有兩種教法具有挑戰性：為心念清晰者帶來感恩心，以及為心念不清晰者帶來感恩心。」
8.71“There are two teachings that are held in high regard: developing the faculty of diligence and not being distracted from the faculty of mindfulness. There are two teachings that are challenging: discerning powerful diligence, and mindfulness that accomplishes emptiness.
8.71「有兩種教法受到高度推崇：培養精進根和不被分散念根的注意力。有兩種教法具有挑戰性：辨別強大的精進波羅蜜，以及成就空的正念。」
8.72“There are two teachings that are held in high regard: pursuing the accumulation of the faculties of absorption and insight, and never being discouraged in the pursuit of the accumulations. There are two teachings that are challenging: knowing how to be unmoving, and moving when necessary for the sake of ripening beings.
8.72「有兩種受推崇的教法：追求三昧根和智慧根的積聚，以及在追求積聚中永不灰心。有兩種具有挑戰性的教法：知道如何保持不動，以及為了成熟眾生的需要而在必要時活動。」
8.73“There are two teachings that are held in high regard: correctly understanding all the afflictions, and seeking what comes from both the occurrence and non-occurrence of afflictions. There are two teachings that are challenging: not mixing with any phenomenon due to the absence of afflictions, and mixing with the three realms in order to cause the abandonment of beings’ afflictions.
8.73「有兩種受人尊重的教法：正確理解所有煩惱，以及尋求煩惱生起和不生起所帶來的結果。有兩種具有挑戰性的教法：由於煩惱的缺失而不與任何現象相混雜，以及與三界相混雜以便引導眾生放棄煩惱。」
8.74“There are two teachings that are held in high regard: diligence that cultivates the branches of awakening and the motivation to teach the branches of awakening. There are two teachings that are challenging: not falling into the knowledge of exhaustion and accepting the knowledge of the unborn.
8.74「有兩種殊勝的教法：精進波羅蜜來修習覺支，以及為了教導覺支而生起的動力。有兩種困難的教法：不墮入漏盡智，以及接受無生法忍。」
8.75“There are two teachings that are held in high regard: skillfully traversing the path and skillfully not traversing the path. There are two teachings that are challenging: understanding how to progress through the path and understanding that the path is uninterrupted.
8.75「有兩種殊勝的教法：善巧地行持道和善巧地不行持道。有兩種困難的教法：了解如何在道上進步和了解道是無間斷的。」
8.76“There are two teachings that are held in high regard: being in accord with dependent origination and discarding the two extreme views. There are two teachings that are challenging: understanding what causes and conditions bring about pollution, and understanding what causes and conditions bring about purification. [F.66.a]
8.76「有兩種受人推崇的教法：與緣起相應，以及捨棄二邊見。有兩種具有挑戰性的教法：理解因和緣導致染污，以及理解因和緣導致清淨。」
8.77“There are two teachings that are held in high regard: realizing the acts of māras and discarding the acts of māras. There are two teachings that are challenging: transcending all māras and not seeing any māras.
8.77「有兩種殊勝的教法：認識魔的作為和捨棄魔的作為。有兩種困難的教法：超越一切魔和不見任何魔。」
8.78“There are two teachings that are held in high regard: not upsetting those who are not upset and being patient and gentle with those who are upset. There are two teachings that are challenging: never getting upset and understanding that anything can be instantly destroyed.
8.78「有兩種教法值得重視：不擾亂未曾擾亂的有情，以及對已經擾亂的有情保持耐心和溫和。有兩種教法具有挑戰性：永遠不被擾亂，以及理解任何事物都可能瞬間被摧毀。」
8.79“There are two teachings that are held in high regard: keeping the seat of awakening in view once one has initially developed the mind of awakening, and having no desire for the Lesser Vehicle while keeping the seat of awakening in view. There are two teachings that are challenging: being free from clinging to the initial mind of awakening that functions as the cause of the seat of awakening, and being free from clinging to engendering the virtuous mind states that emerge from that cause.
8.79「有兩種教法受到推崇：初次生起菩提心後，始終牢記菩提座，以及牢記菩提座時不對小乘心生貪求。有兩種教法具有挑戰性：對作為菩提座之因的初發菩提心不執著，以及對從該因而生的諸善心不執著。」
8.80“There are two teachings that are held in high regard: severing the ties that sustain the continuity of saṃsāra, and not losing the mind of awakening that sustains the continuity of roots of virtue. There are two teachings that are challenging: dedicating roots of virtue that rely neither on places or directions to awakening, and knowing the illusory nature of the development of the mind of awakening that is dedicated to awakening.
8.80「有兩種受尊重的教法：斷絕維持輪迴延續的束縛，以及不失去維持善根延續的菩提心。有兩種具有挑戰性的教法：將既不依賴於地點也不依賴於方向的善根迴向於覺悟，以及了知迴向於覺悟之菩提心發展的幻幻本質。
8.81“There are two teachings that are held in high regard: seeing awakening as something sentient beings should accomplish, and seeing the liberation of beings as something that awakening should accomplish. There are two teachings that are challenging: understanding beings as sameness because awakening is sameness, and not giving up one’s diligence such that one may ripen beings.
8.81「有兩種教法是值得尊重的：把覺悟視為有情應該成就的事，以及把有情的解脫視為覺悟應該成就的事。有兩種教法是困難的：因為覺悟是平等性，所以將有情理解為平等性，以及不放棄精進波羅蜜，使自己能夠成熟有情。」
8.82“Sāgaramati, there are two teachings that are held in high regard in the Great Vehicle. What are they? Developing the intention to accumulate all virtuous qualities, and arousing compassion to establish all beings on the path to nirvāṇa. [F.66.b] Sāgaramati, these are two teachings that are held in high regard in the Great Vehicle. Sāgaramati, there are two teachings that are challenging in the Great Vehicle. What are they? Taking birth from the unborn and arising from the unarisen. Sāgaramati, these are two teachings that are challenging in the Great Vehicle.
8.82「海意菩薩，大乘有兩種受人尊重的教法。是哪兩種呢？一是培養積累一切善法的意願，二是喚起悲心來使一切有情安住在涅槃的道上。海意菩薩，這就是大乘中受人尊重的兩種教法。海意菩薩，大乘有兩種困難的教法。是哪兩種呢？一是從無生而出生，二是從未生而出現。海意菩薩，這就是大乘中困難的兩種教法。
8.83“Sāgaramati, moreover, there are three teachings that reveal the Great Vehicle. What are they? They are: developing the mind of awakening through stable roots of virtue, being impossible to discourage because of being accepted by a spiritual friend, and being irreversible by maintaining great compassion. Sāgaramati, these are three teachings that reveal the Great Vehicle.
8.83「海意菩薩，再者，有三種教法能顯示大乘。這三種是什麼？第一是通過穩固的善根來培養菩提心，第二是因為得到善知識的接納而不可能氣餒，第三是通過保持大悲而達到不退轉。海意菩薩，這就是三種能顯示大乘的教法。」
8.84“Sāgaramati, there are three other teachings that reveal the Great Vehicle. What are they? Seeking the accumulations, realizing the accumulations, and bringing beings to the accumulations.
8.84海意菩薩，大乘還有三種教法。是哪三種呢？求積聚、證積聚、將有情引向積聚。
8.85“There are another three. What are they? Destroying stinginess, increasing giving, and dedicating this to awakening.
8.85「另外還有三種。是哪三種呢？破除慳貪、增長布施，以及將此功德迴向於覺悟。」
8.86“There are another three: authentically upholding discipline, ripening beings with corrupt discipline, and dedicating this to awakening.
8.86「還有三種：真實奉持戒律、以破戒眾生為對象成熟他們，以及將此功德迴向覺悟。」
8.87“There are another three: having a mind devoid of anger, causing faith in angry beings, and dedicating this to awakening.
8.87「還有三種：具足無瞋之心，令瞋恚者生起信根，並將此功德迴向於覺悟。」
8.88“There are another three: not losing one’s diligence, ripening lazy beings, and dedicating this to awakening.
8.88「還有三種：不失精進波羅蜜，使懈怠者成熟，並將此迴向覺悟。」
8.89“There are another three: developing concentration, not being attached to that concentration, and dedicating this to awakening.
8.89「還有三種：修習禪定波羅蜜，不執著於該禪定波羅蜜，並將此功德迴向於覺悟。」
8.90“There are another three: seeking out opportunities to listen, realizing what one has heard, and dedicating this to awakening.
8.90「還有另外三種：尋求聽聞的機會、實現所聞的法，以及將此迴向覺悟。」
8.91“There are another three: love with reference to beings, love with reference to phenomena, and non-referential love. [F.67.a]
8.91「還有另外三種：對有情的愛，對法的愛，以及無所緣愛。」
8.92“There are another three: compassion developed by oneself, compassion directed towards the actions of others, and great compassion that eradicates the two extremes.
8.92「還有另外三種：自我培養的悲、針對他人行為的悲，以及根除二邊的大悲。」
8.93“There are another three: seeking knowledge to benefit oneself, seeking knowledge to benefit others, and practicing diligence so that one may perfect the benefit of both.
8.93"還有三種：為了利益自己而尋求智慧，為了利益他人而尋求智慧，以及修行精進波羅蜜使得自他二利都能圓滿。
8.94“There are another three: knowledge of the exhaustion of the past, knowledge of the non-arrival of the future, and knowledge of how phenomena do not exist in the present.
8.94「還有另外三種：過去已盡的智，未來不至的智，以及現在法不存在的智。」
8.95“There are another three: love that liberates beings who have certainty, love that liberates beings who have no certainty, and great love that protects beings who have developed perverse certainty.
8.95「還有另外三種：解脫具有確定心的有情的愛，解脫沒有確定心的有情的愛，以及保護已經生起邪見確定心的有情的大愛。」
8.96“There are another three: pliancy of body through being pleasant to be with, pleasant speech through protecting others, and pliancy of mind through being honest.
8.96「還有另外三種：通過令人樂於親近而得到身的柔軟、通過保護他人而得到愉悅的言語、以及通過誠實而得到心的柔軟。」
8.97“There are another three: not criticizing those who maintain their awareness of unpleasantness while keeping company with beings who indulge in desire; not criticizing those who maintain love while keeping company with beings who indulge in aggression; and not criticizing those are aware of dependent origination while keeping company with beings who indulge in stupidity.
8.97「還有三種：不譏笑那些與沉溺於貪的有情相伴而保持覺知不悅的人；不譏笑那些與沉溺於瞋的有情相伴而保持愛的人；不譏笑那些與沉溺於癡的有情相伴而保持覺知緣起的人。
8.98“There are another three: being helpful because one acts well, being balanced because one is content, and being patient because one will not later feel regret.
8.98「還有另外三種：因為自己行為善良所以能夠幫助他人，因為自己知足所以能夠保持平衡，因為自己不會後來感到後悔所以能夠忍辱。」
8.99“There are another three: retaining what one studies, retaining words and letters, and understanding the discontinuous nature of sound from the past to the future.
8.99「還有另外三種：保持所學的法，保持文字和言詞，以及理解聲從過去到未來的斷續性質。」
8.100“There are another three: eliminating poverty through manifesting the seven riches, great giving through offering the gift of the Dharma, and increasing wealth through sharing material things.
8.100「還有另外三種：通過顯現七財來消除貧窮，通過供養法的禮物而產生廣大的布施，以及通過分享物質的東西而增加財富。」
8.101“There are another three: being truthful in terms of the ultimate truth, being genuine through non-deception, [F.67.b] and understanding reality through suchness.
8.101「還有另外三種：以勝義諦而說誠實，以不欺騙而得真實，以如性而了解真如。」
8.102“There are another three: knowing oneself by understanding the self, knowing others in terms of what to say, and knowing time by being timely.
8.102「還有另外三種：通過理解自我而認識自己，根據該說的內容而認識他人，以及通過適時而認識時代。」
8.103“There are another three: realizing the sameness of the aggregates and the Dharma collection, realizing the sameness of the elements and the realm of phenomena, and realizing the similarity of the sense sources to an empty village.
8.103「還有另外三種：體悟五蘊與法蘊的平等性，體悟十八界與法界的平等性，以及體悟六根如同空村一樣的相似性。」
8.104“There are another three: knowing that causes always produce their effects, being skilled in using conditions to bring increase, and mutually reinforcing by assembling conditions.
8.104"還有另外三種：知道因總是產生其果報，善於運用緣來增長，以及通過聚合緣而相互增強。
8.105“There are another three: not contradicting the Buddha, not abandoning the Dharma, and humbly and respectfully serving the Saṅgha.
8.105「還有另外三種：不與佛陀相違，不捨棄法，和謙虛恭敬地侍奉僧伽。」
8.106“There are another three: pacifying attachment, eliminating aggression, and defeating stupidity.
8.106「還有另外三種：平息貪著、消除瞋恨、戰勝愚癡。」
8.107“There are another three: engaging with relative truth, teaching the truth of characteristics, and sustaining ultimate truth.
8.107「還有另外三種：親近世俗諦，宣說相諦，以及證持勝義諦。」
8.108“There are another three: not abusing beings, being respectful of those worthy of offerings, and not falling into afflictions.
8.108「還有另外三種：不欺凌有情，尊敬應供者，以及不墮入煩惱。」
8.109“There are another three: not being stained by the desire realm, not becoming affected by the form realm, and not being attached to the formless realm.
8.109「還有三種：不為欲界所染，不為色界所影響，不執著於無色界。」
8.110“There are another three: not being disheartened by poverty, obscurity, scorn, or suffering; not becoming arrogant because of gain, renown, praise, or pleasure; and being like a mountain in not being affected by the eight worldly concerns.
8.110「還有三種：不因貧困、默默無聞、被人輕視或苦難而灰心喪志；不因獲得、名聲、讚美或快樂而驕傲自滿；以及像山峰一樣不為八風所動。」
8.111“There are another three: keeping the faculties under control, liberating oneself from all the māras, and taming the mind.
8.111「還有另外三種：掌控根、解脫一切魔、以及調伏心。」
8.112“There are another three: knowing how to maintain the qualities of the levels, knowing how to undo the flaws of each level, and knowing how to ascend from level to level.
8.112「還有另外三種：知道如何保持各個地的功德，知道如何消除各個地的缺陷，以及知道如何從一個地上升到另一個地。」
8.113“There are another three: maintaining excellent contemplation, maintaining an especially pure motivation, [F.68.a] and maintaining continual application.
8.113「還有另外三種：保持殊勝的思惟，保持特別清淨的動機，以及保持持續不斷的精進。」
8.114“There are another three: training in higher discipline in order to purify absorption, training in higher mind in order to perfect insight, and training in higher insight in order to perfect liberation.
8.114「還有另外三種：為了淨化三昧而訓練增上戒律，為了圓滿智慧而訓練增上心學，為了圓滿解脫而訓練增上慧。」
8.115“There are another three: abandoning attachment to pleasant feelings, abandoning aversion toward painful feelings, and abandoning a lack of perceptions of feelings that are neither pleasant nor painful.
8.115「還有另外三種：捨棄對於樂受的貪著，捨棄對於苦受的厭惡，以及捨棄對於不苦不樂受的想法缺乏。」
8.116“There are another three: turning away from causes through the unconditioned; turning away from afflictions through nonconceptuality; and turning away from the three realms through wishlessness.
8.116「還有另外三種：通過無為而遠離因、通過非概念性而遠離煩惱，以及通過無願而遠離三界。」
8.117“There are another three: gaining familiarity with emptiness and eliminating views, gaining familiarity with signlessness and pacifying concepts, gaining familiarity with wishlessness and stopping the three realms.
8.117「還有另外三種：熟悉空而消除見解，熟悉無相而平息概念，熟悉無願而停止三界。」
8.118“There are another three: the eye’s emptiness, form’s separateness, and visual consciousness’s lack of basis.
8.118「還有另外三種：眼的空，色的分離性，以及眼識的無所依。」
8.119“There are another three: the ear’s emptiness, sound’s separateness, and auditory consciousness’s lack of basis.
8.119「還有另外三種：耳的空，聲的分離性，以及耳識的無依據。」
8.120“There are another three: the nose’s emptiness, smell’s separateness, and olfactory consciousness’s lack of basis.
8.120"還有另外三種：鼻的空，香的分離性，鼻識的無基礎。
8.121“There are another three: the tongue’s emptiness, taste’s separateness, and gustatory consciousness’s lack of basis.
8.121「又有三種：舌的空、味的分離，以及味識的無基礎。」
8.122“There are another three: the body’s emptiness, texture’s separateness, and tactile consciousness’s lack of basis.
8.122「還有另外三種：身的空，觸的分離性，以及身識的無所依。」
8.123“There are another three: the mind’s emptiness, mental phenomena’s separateness, and mental consciousness’s lack of basis.
8.123「還有另外三種：心的空，法的各別性，以及意識的無所依。」
8.124“There are another three: guarding discipline, preserving absorption, and maintaining discriminating knowledge through insight.
8.124「還有另外三種：守護戒律、保持三昧，以及透過智慧維持分別智。」
8.125“There are another three: using mindfulness to uphold the Dharma, using intelligence to gain appropriate understanding, [F.68.b] and using realization to master the meaning.
8.125「還有另外三種：用正念來護持法，用智慧來獲得相應的慧解，用證悟來掌握其義。」
8.126“There are another three: demonstrating the manner of liberation to hearers by speaking the words of the truths of the noble ones, demonstrating the manner of liberation to solitary buddhas through being one-pointedly focused on dependent origination, and demonstrating the manner of liberation to bodhisattvas through engaging in the six perfections.
8.126「還有另外三種：通過宣說聖諦之言來為聲聞示現解脫之道，通過專注於緣起來為獨覺示現解脫之道，以及通過修習六波羅蜜來為菩薩示現解脫之道。
8.127“There are another three: giving, great giving, and extraordinary giving. In this case, giving means giving valuables; great giving means giving one’s wife, son, or daughter; and extraordinary giving means giving one’s hands, feet, head, or eyes.
8.127「還有另外三種：布施、大布施和非凡的布施。其中，布施是指施捨財寶；大布施是指施捨妻子、兒子或女兒；非凡的布施是指施捨手、腳、頭或眼睛。」
8.128“There are another three: upholding the sacred Dharma, upholding the position of a Dharma teacher, and upholding the Great Vehicle.
8.128"還有另外三種：持守聖法、持守法師的地位，以及持守大乘。
8.129“There are another three: understanding the unbroken continuity of saṃsāra, realizing saṃsāra’s faults, and abandoning saṃsāra’s faults.
8.129「還有另外三種：了解輪迴的相續不斷，認識輪迴的過失，以及斷除輪迴的過失。」
8.130“There are another three: listening to the Dharma with an unobscured mind, meditating alone with a settled mind, and reaching mastery with an active mind.
8.130「還有另外三種：以不昏昧的心聽聞法，以寂靜的心獨自禪修，以精進的心達到精通。」
8.131“There are another three: hearing based on the meaning, thinking based on wisdom, and liberation based on the Dharma.
8.131「還有另外三種：根據意義而聞法，根據智慧而思維，根據法而解脫。」
8.132“There are another three: staying in seclusion with ample opportunities to study, keeping a correct outlook while staying in seclusion, and endeavoring in the correct outlook to understand all phenomena.
8.132「又有三種：於獨處中具足聞思的機會，於獨處中保持正確的見解，以及精進於正確的見解來理解一切法。」
8.133“There are another three: serving the learned, asking questions of the educated, and protecting meditators.
8.133「還有另外三種：侍奉聞法者、向有學問者提出問題，以及保護修禪定者。」
8.134“There are another three: giving the Dharma without any concern for wealth, loving those who are studying Dharma, and manifesting the mind of omniscience. [F.69.a]
8.134「還有另外三種：施予法教而不貪著財富，熱愛學習法教的有情，以及顯現一切智的心。」
8.135“There are another three: the equality of the mind reveals the equality of beings; the absence of difference reveals the equality of phenomena; the equality of wisdom reveals the equality of the buddhas.
8.135「還有另外三種：心的平等揭示有情的平等；無差別揭示法的平等；智慧的平等揭示佛陀的平等。」
8.136“There are another three: wisdom reveals the equality of the three times; the intellect reveals the equality of the three liberations; understanding reveals the equality of the three realms.
8.136「還有另外三種：智慧顯現三世的平等，理智顯現三種解脫的平等，慧理顯現三界的平等。」
8.137“There are another three: conceiving of all formations as impermanent and dissatisfying, realizing all phenomena to be selfless, and realizing nirvāṇa to be peace.
8.137「還有另外三種：把一切行認識為無常和苦，領悟一切法都是無我，以及領悟涅槃是寂靜。」
8.138“There are another three: the essence of commitment come through experience; the essence of learning comes through persistence; the essence of absorption comes through insight.
8.138「還有三種：承諾的本質來自於體驗；學習的本質來自於堅持；三昧的本質來自於智慧。」
8.139“There are another three: not concealing one’s downfalls, identifying harmful actions, and making vows about the future.
8.139「還有其他三種：不隱瞞自己的過失、識別有害的行為，以及對未來發願。」
8.140“There are another three: being without regret, being free of upheaval, and being without doubt.
8.140「還有另外三種：沒有後悔，沒有動亂，沒有疑惑。」
8.141“There are another three: staying in seclusion, delighting in solitude, and desiring virtuous qualities.
8.141「還有另外三種：安住於獨處，喜樂於寂靜，以及渴求善法。」
8.142“There are another three: accepting the profound Dharma, giving various Dharma teachings, and exercising eloquence.
8.142「還有其他三種：接受深法、施予各種法教，以及運用辯才。」
8.143“There are another three: clear recollection of what one has heard, eloquence that is blessed by the Buddha, and Dharma discourse that is upheld by the gods.
8.143「還有另外三種：對所聞法的清淨念，受佛陀加持的辯才，以及為天人所護持的法教說法。」
8.144“There are another three: having the initial development of the earth-like mind of awakening, applying experiential analysis to all one’s activities, and reaching the irreversible level where one reverses all concepts.
8.144「另有三種：初發地樂菩提心、對一切行為進行實驗分析、達到不退地而顛覆一切概念。」
8.145“There are another three: perfecting the patience that conforms with sound, attaining the patience that comes from contemplation and is without proliferations, and attaining the patience regarding the unborn nature of phenomena.
8.145「還有另外三種：圓滿與聲相應的忍辱波羅蜜，成就源於思惟且無分別的忍辱波羅蜜，以及成就關於法無生本性的忍辱波羅蜜。
8.146“Sāgaramati, there are three other teachings that reveal the Great Vehicle. [F.69.b] What are they? Cultivating the path that is endowed with skillful means and insight, ripening beings while possessing great love and compassion, and upholding the sublime Dharma while possessing diligence and carefulness. Sāgaramati, these three teachings reveal the Great Vehicle. [B7]
8.146「海意菩薩，還有三種教法彰顯大乘。那是哪三種呢？修習具備方便和智慧的道路，以大愛和悲心成熟眾生，以及以精進和審慎來堅持妙法。海意菩薩，這三種教法彰顯大乘。」
8.147“Sāgaramati, moreover, there are four ways the Great Vehicle is obstructed. What are they? Obtaining misguided learning and seeking advice from worldly materialists; not listening to the Dharma teachings on the six perfections and the bodhisattva section; proudly undertaking the work of Māra; and abandoning the Dharma due to the arising of obscurations concerning the Dharma. Sāgaramati, these are four ways that obstruct the Great Vehicle.
8.147海意菩薩，而且大乘被障礙有四種方式。是哪四種呢？獲得誤導的學習，並且向世俗唯物論者尋求建議；不聽聞關於六波羅蜜和菩薩部分的法教；驕慢地承擔魔的工作；以及由於對法生起的障而放棄法。海意菩薩，這四種就是障礙大乘的方式。
8.148“There are another four: attachment, aggression, stupidity, and failing to be interested in the qualities of the Dharma because one is full of afflictions.
8.148「還有另外四種：貪著、瞋恚、愚癡，以及因為充滿煩惱而對法的功德沒有興趣。」
8.149“There are another four: being jealous of others’ gain, acting deceitfully toward Dharma teachers, being scattered and pretentious, and being unreliable and deceptive.
8.149「還有四種：對他人的獲得心生嫉妒，對法師行為欺詐，心散亂且虛偽浮躁，以及不誠實且欺騙成性。」
8.150“There are another four: conceiving of spiritual friends as destructive companions, conceiving of destructive companions as spiritual friends, conceiving of what is not Dharma as Dharma, and conceiving of what is Dharma as not Dharma.
8.150「還有四種：把善知識當作惡知識，把惡知識當作善知識，把非法當作法，把法當作非法。」
8.151“There are another four: a mind stained by stinginess, a mind that is malicious and unaccommodating of beggars, a mind that regrets giving, and not orienting one’s mind toward omniscience.
8.151「還有四種：心被慳貪所垢，心懷惡意且不容納乞丐，對布施感到後悔，以及不將自己的心導向一切智。」
8.152“There are another four: giving out of ulterior motive, aggression, stupidity, [F.70.a] or fear.
8.152「還有另外四種：因為有所圖謀而布施，因為瞋而布施，因為癡而布施，或因為恐懼而布施。」
8.153“There are another four: giving because of seeking acclaim, reputation, renown, or praise.
8.153"還有另外四種：因為尋求讚譽、名聲、聲望或稱讚而進行布施。"
“There are another four: giving in public view, giving for a minor purpose, giving with a scornful attitude, and giving the belongings of others.
「還有另外四種：當眾布施，為了小目標而布施，帶著輕蔑態度的布施，以及布施他人的財物。」
8.154“There are another four: negative giving, impatient giving, disrespectful giving, and proud giving.
8.154「還有另外四種：消極的布施，不耐心的布施，不敬的布施，和驕慢的布施。」
8.155“There are another four: giving weapons, giving poison, giving inappropriate things, and giving illegal things.
8.155「還有另外四種：布施武器、布施毒藥、布施不適當的東西，以及布施非法的東西。」
8.156“There are another four: being aggressive toward those who are disciplined, being malicious and unaccommodating toward those who have corrupt discipline, personally relaxing one’s vows, and thinking that discussions of discipline and vows are useless.
8.156「還有四種：對持戒者施加侵害，對破戒者懷有惡意且不包容，自己放鬆誓願，以及認為關於戒律和誓願的討論是無用的。」
8.157“There are another four: pursuing shallow gains, not sharing the wealth of the Dharma, preventing others’ success, and not being satisfied with one’s own successes.
8.157「還有四種：追求淺薄的利益，不分享法財，阻礙他人的成就，以及對自己的成就不感到滿足。
8.158“There are another four: being physically hypocritical, being verbally hypocritical through wrong speech, being mentally hypocritical by taking pleasure in evil deeds, and acting hypocritically in every way due to an impure livelihood.
8.158「還有另外四種：身體上的虛偽，通過邪語在言語上的虛偽，通過樂於惡行在心意上的虛偽，以及因為邪命而在各方面虛偽地行動。」
8.159“There are another four: being aggressive toward those who have entered the same vehicle, criticizing them, being displeased by their praise and qualities, and having manifest pride because one fails to understand the workings of Māra.
8.159「還有四種：對進入同一乘的有情表現出攻擊，批評他們，對他們的讚美和功德感到不悅，以及由於未能理解魔的運作而表現出明顯的驕慢。」
8.160“There are another four: swelling with pride and failing to honor one’s religious commitments; failing to respect Dharma teachers; not bowing to one’s parents, instructors, or preceptors; and always acting contrary because of one’s physical and mental abrasiveness.
8.160「還有另外四種：因驕慢而違背宗教承諾，不尊重法師；不恭敬自己的父母、師長和和尚；以及因為身心粗暴而總是表現得相反。」
8.161“There are another four: praising oneself, [F.70.b] disputing the qualities of others, letting the pride of one’s self-centeredness blaze, and being mean.
8.161「還有四種：自讚自己、貶低他人的功德、讓自我中心的驕慢熾盛，以及吝嗇小氣。」
8.162“There are another four: laziness, sloth, failing to heed advice, and being disagreeable.
8.162「還有四種：懈怠、懶惰、不聽勸告、以及脾氣不好。
“There are another four: being unruly, unsettled, uninhibited, and untamed.
「還有四種：難調伏、不安定、無禁戒、未調伏。」
8.163“There are another four: going to towns, villages, and cities while being insufficiently learned; living without observing discipline and yet desiring gain, honor, and praise; looking at women while failing to guard one’s senses; and engaging the faculties of beings while one's mind is not in equipoise.
8.163「還有另外四種：未充分聞法而前往城鎮村落；不守持戒律卻貪求利益、名聞和讚譽；目視女性而不能守護諸根；以及當心未在等持中時卻引發眾生的根。」
8.164“There are another four: not putting energy into the means of attracting students, straying from ripening beings, giving up the Dharma and failing to guard one’s actions, and harming people who teach the Dharma.
8.164「還有另外四種：不努力於吸引學生的方法，背離成熟眾生，放棄法並且不守護自己的行為，以及傷害教導法的人。」
8.165“There are another four: increasing one’s attachment because of stupidity, desiring evil deeds because of aggression, being discontent because of attachment, and being insatiable because of desire.
8.165「還有四種情況：因為愚癡而增長貪著，因為瞋心而希求惡行，因為貪著而不知足，因為貪欲而無法滿足。」
8.166“There are another four: being uninspired because of lacking faith, failing to scorn evil deeds because of one’s reliance on evil companions, letting virtuous qualities diminish due to laziness, and destroying roots of virtue due to carelessness.
8.166「還有另外四種：因為缺乏信根而沒有歡喜，因為依靠惡友而不能厭離惡行，因為懈怠而使善法減少，以及因為放逸而摧毀善根。」
8.167“There are another four: lacking shame due to insufficient reflection, lacking conscience due to not thinking about the Buddha, being ungrateful by acting in accord with the acts with immediate consequence, and not being appropriately fearful due to blind hope.
8.167「還有另外四種：由於思維不足而缺乏羞恥，由於不思念佛陀而缺乏羞恥心，通過與即時果報的行為相符而忘恩，以及由於盲目的希望而沒有適當的恐懼。」
8.168“There are another four: malice, anger, spite, and harmfulness.
8.168「還有另外四種：惡心、憤怒、怨恨和傷害他人。」
“There are another four: deceiving noble beings, failing to protect those that are not noble, scorning donors, and disparaging those worthy of offerings.
「還有另外四種：欺騙聖者、不保護非聖者、蔑視施主，以及貶低應供者。」
8.169“There are another four: failing to purify one’s physical deeds, failing to guard one’s verbal deeds, getting discouraged about one’s mental deeds, and being discouraged concerning the Great Vehicle. [F.71.a]
8.169「還有四種：身業沒有清淨，言語業沒有守護，對心業感到灰心喪氣，對大乘感到灰心喪氣。」
8.170“There are another four: splitting up reconciled parties, criticizing one’s instructors and preceptors, gossiping with those who are truly interested in what is essential, and deceiving gods or humans.
8.170「還有四種：離間已經和合的人們，毀謗自己的師長和和尚，與那些真正有興趣追求根本要義的人談論閒話，以及欺騙天人或人類。」
8.171“There are another four: failing to maintain abundant discipline, denying rebirth, destroying roots of virtue, and preventing the gathering of accumulations.
8.171「還有四項：未能維持圓滿的戒律、否認轉生、摧毀善根，以及阻礙功德積聚。」
8.172“There are another four: keeping rude company, being arrogant and attracted to gatherings, straying into error by speaking falsely, and employing mistaken statements to cast worldly spells.
8.172「還有四種：親近粗暴的人，驕慢且喜好聚集，因為虛假言語而陷入邪見，以及用錯誤的言論來施展世間法術。」
8.173“There are another four: living in seclusion without doing anything, spending time with those who are very aggressive, thinking one has merit without developing roots of virtue, and living to attain the reputation of being a bodhisattva.
8.173「還有四種：獨處而無所作為，與非常好鬥的人共處，認為自己有福德卻不發展善根，以及為了獲得菩薩的名聲而生活。」
8.174“There are another four: an ignoble mind, an uncivilized mind, an untamed mind, and being biased towards beings.
8.174「還有另外四種：低劣的心，未經教化的心，未被調伏的心，以及偏袒於有情。
8.175“There are another four: being arrogant because of one’s discipline, being arrogant because of one’s learning, being arrogant because of living in seclusion, and being arrogant because of one’s austere lifestyle and asceticism.
8.175「還有另外四種：因為持守戒律而傲慢，因為學習而傲慢，因為獨處而傲慢，以及因為苦行和修行而傲慢。
8.176“There are another four: disparaging oneself, disparaging the Dharma, being contemptuous of lesser roots of virtue and failing to dedicate them to awakening, and feeling an occasional fondness for the vehicles of the hearers and solitary buddhas.
8.176「還有四種：貶低自己、貶低法、輕視較小的善根並且不能將它們迴向於菩提、以及偶爾對聲聞和獨覺的乘法產生好感。
8.177“There are another four: attachment to the body, attachment to the mind, attachment to discipline and learning, and failing to excel.
8.177「還有另外四種：對身體的貪著、對心的貪著、對戒律和學習的貪著，以及未能卓越進步。
8.178“There are another four: clinging to the homes of one’s relatives and those who give alms, clinging to erroneous discipline in order to pursue gain and praise, clinging to one’s place, and perpetuating negative actions because of aversion toward the disciplined life. [F.71.b]
8.178「還有四種：執著於親戚和施主的家舍，執著於錯誤的戒律以追求利益和讚美，執著於自己的住處，以及因為厭惡戒律生活而延續負面的行為。」
8.179“There are another four: excessive activity, excessive wealth, excessive conversation, and excessive acquaintances.
8.179"還有另外四種：過度的活動、過度的財富、過度的言談，以及過度的人際關係。
8.180“There are another four: the view of self because of clinging to the self, the view of beings because of clinging to beings, the view of nihilism because of clinging to inappropriate actions, and the view of eternalism because of clinging to the body and life force.
8.180「還有另外四種：因為貪著自我而生起自我的見解，因為貪著有情而生起有情的見解，因為貪著不當的行為而生起斷見，以及因為貪著身體和生命力而生起常見。」
8.181“There are another four: discontinuing one’s efforts, failing to uphold any efforts after having discontinued them, getting discouraged by failing to embrace one’s efforts, and reversing and destroying one’s progress by becoming discouraged.
8.181「還有四種：中斷自己的修行努力，中斷修行後無法維持任何努力，因為無法堅守修行努力而感到洩氣，以及因為感到洩氣而反轉並摧毀自己的進步。」
8.182“There are another four: disparaging the progress from level to level, being unskilled in exiting concentration, having insight without consideration for beings, and claiming to have skillful means while observing reference points.
8.182「還有四種：貶低逐級的進步，不善於從禪定波羅蜜中出定，具有智慧卻不考慮有情，聲稱具有方便卻執著於參照點。」
8.183“Sāgaramati, there are four more ways the Great Vehicle is obstructed. What are they? They are: being base due to the manifestation of phenomenal obscurations, not pursuing roots of virtue due to the manifestation of karmic obscurations, not engaging with the three virtuous factors due to the manifestation of afflictive obscurations, and forgetting the mind of awakening due to the manifestation of the māras’ activities. Sāgaramati, those four ways obstruct the Great Vehicle.”
8.183海意菩薩，大乘還有四種被障礙的方式。是什麼呢？它們是：因為現象障的顯現而變得低劣，因為業障的顯現而不追求善根，因為煩惱障的顯現而不與三種功德因素相應，因為魔的活動的顯現而忘記菩提心。海意菩薩，這四種方式障礙了大乘。
8.184When the Blessed One spoke of the Great Vehicle, forty-four thousand gods and humans developed the mind directed toward unsurpassed and perfect awakening, and twenty-eight thousand bodhisattvas attained the acceptance that phenomena are unborn. The great trichiliocosm trembled six times and a great light illuminated the world. Eight thousand gods in the space above called out in wonder, laughter, and joy, and they cast a rain of flowers, played instruments, and sang. [F.72.a]
8.184當世尊開示大乘法門時，四萬四千位天人發起了無上正等正覺的菩提心，二萬八千位菩薩證得了無生法忍。大三千大千世界震動了六次，一道偉大的光芒照亮了世界。虛空中上方的八千位天人發出驚嘆、歡笑和喜悅的聲音，他們撒下了花雨，演奏樂器，並唱歌讚頌。
8.185They remarked, “Hark! This is a great treasure of Dharma, which has been opened by the Thus-Gone One and revealed to all beings out of great compassion. Blessed One, anyone who even slightly tries to uphold this great treasure of the precious Dharma will be freed from the fear of falling into the lower realms. Gradually they will begin to turn the unsurpassed and precious wheel of Dharma.
8.185他們說：「聽聞啊！這是偉大的法寶，已被如來開示並因大悲而向一切有情揭示。世尊，任何人即使只是稍微努力護持這個偉大的珍貴法寶，也會被解脫墮入惡趣的恐懼。逐漸地，他們將開始轉動無上珍貴的法輪。」
8.186“To draw an analogy, let us imagine, Blessed One, that a person who lived near a town, village, or city happened upon a hitherto undiscovered, immense treasure of all types of jewels, and that this person was someone who was very helpful to others. Having discovered that treasure, he then went to the town, village, or city with the intention to inform the public and said, ‘Everyone, come here! I will show this inexhaustible deposit to whoever needs jewels!’ Blessed One, some trusted him and some did not. The ones who trusted him went to the deposit. For some, there were as many jewels as they had strength to carry. For some, there were as many jewels as they could imagine. Yet the deposit itself had no concepts as to bestowing or not bestowing, or that it was appropriate to give to some and not to others. Why is this? Because, Blessed One, this deposit held no concepts.
8.186「譬如，世尊，有一個住在城鎮、村莊或城市附近的人，偶然發現了一個前所未有的、蘊藏著各種珍寶的龐大寶藏，而這個人是個樂於幫助他人的人。發現了寶藏後，他就去了城鎮、村莊或城市，想要將此事告知大眾，並說道：『各位，請來這裡！凡是需要珍寶的人，我都會向其展示這個無盡的寶庫！』世尊，有些人相信了他，有些人則沒有相信。那些相信他的人就去了寶庫。有些人獲得了他們有力氣能搬運的那麼多珍寶。有些人獲得了他們能想像的那麼多珍寶。然而寶庫本身對於施予或不施予毫無分別心，也不認為應該給某些人而不給其他人。這是為什麼呢？世尊，因為這個寶庫沒有分別心。」
8.187“Likewise, the Blessed One accomplished the immense treasure of the precious Dharma over countless trillions of eons, whereupon he awakened to perfect buddhahood at the seat of awakening. [F.72.b] He then turned the immense and precious wheel of Dharma in the city of Vārāṇasī at the Hill of Fallen Sages. In the same manner the Blessed One opened the unsurpassed and precious treasure of this collection of Dharma teachings. The Blessed One developed great compassion for all beings with no distinction. Arousing beneficial means, he spoke to the world of gods, humans, and asuras with the voice of Brahmā that engenders understanding, saying, ‘Come! Take possession of this unsurpassed and immense treasure of the precious Dharma that is inexhaustible, bestows all forms of happiness, and transports one to the end of birth, aging, sickness, and death.’ Responding to your attempt to engender understanding, Blessed One, some beings who were stupid and had no faith were not inspired, interested, thoughtful, or trusting. Those whose nature was capable of faith were inspired, interested, thoughtful, and trusting. They partook what they could of the Thus-Gone One’s immense treasure of the precious Dharma. He explained the vehicle that inspired them. Some entered seeking the state of hearers, solitary buddhas, or unsurpassed and perfect awakening. Yet, the Thus-Gone One’s unsurpassed and immense treasure of the precious Dharma had no concepts about anyone.
8.187「同樣地，世尊在無數兆億劫中成就了珍貴法的龐大寶藏，隨後在菩提座證得圓滿的佛果。[F.72.b]然後世尊在瓦拉納西城的仙人墮處山轉動了龐大而珍貴的法輪。同樣地，世尊開啟了這部教法集合中無上而珍貴的寶藏。世尊對一切有情無有差別地生起了大悲。他生起了善巧的方便，以梵天之音說法予世間的天人、人和阿修羅，其聲音能開啟智慧，說道：『來吧！取得這無上而龐大的珍貴法寶藏，它無窮盡、給予一切幸樂、並能讓眾生超越生老病死。』世尊，為了回應你開啟智慧的企圖，有些愚鈍而缺乏信根的有情並不歡喜、沒有興趣、不加沈思，也不信任。那些本質上具有信根的有情則感到歡喜、有興趣、會沈思且信任。他們取得了如來龐大的珍貴法寶藏中他們所能得到的部分。他向他們說明了能夠激勵他們的乘法。有些有情進入尋求聲聞的境界、或獨覺的境界，或無上正等菩提的有情。然而，如來無上而龐大的珍貴法寶藏對任何人都沒有分別的觀念。」
8.188“Blessed One, those who give up the Thus-Gone One’s immense treasure of the precious Dharma or do not uphold this revelation even slightly will lose these jewels and find themselves bereft of them. They will find themselves in the three lower realms for a long time. Blessed One, if anyone who upholds even a single four-line verse of this immense treasure of the precious Dharma will become wealthy and receive the seven riches of noble beings, then what need have we to speak of those who uphold a complete chapter of this collection of Dharma teachings—or two, three, [F.73.a] four, five, ten, twenty, thirty, forty, fifty, sixty, or seventy chapters, or the entire teaching? The extent of those sublime beings’ merit could not be fathomed. Blessed One, anyone who has not lost the mind of awakening and is moved by great compassion for beings, and who then upholds, retains, reads, understands, and teaches it extensively to others, will be prophesied to awaken to unsurpassed and perfect buddhahood. They will defeat the māras and gain attainment of super-knowledge within this Great Vehicle.”
8.188「世尊，若有人捨棄如來無盡的珍貴法教寶藏，或者即使稍微也不受持這個啟示，他們將失去這些珍寶，自己陷入貧乏。他們將長時間處於三惡趣中。世尊，如果有人受持這個無盡珍貴法教寶藏中的單單一個四句偈頌，就會變得富有並獲得聖者的七財，那麼我們又何必談論那些受持一個完整法教章節的人呢？或者兩個、三個、四個、五個、十個、二十個、三十個、四十個、五十個、六十個或七十個章節，或整個教法？那些勝者的福德程度無法衡量。世尊，任何未失去菩提心、被大悲心所感動的眾生，如果受持、保留、誦讀、理解這個教法，並廣泛地教導他人，將被預言將證得無上正等菩提，他們將戰勝魔，在大乘中獲得神通成就。」
8.189The Blessed One then expressed his approval to the gods, saying, “Gods, these words have been well said. Excellent, excellent. You see how any sublime being who hears this gateway to the Dharma, becomes inspired, and subsequently takes it up, upholds it, reads it, masters it, and accomplishes it will alight upon the seat of awakening. You see how they possess all qualities. You see how they reach the peak of omniscience and act as a lamp of insight for those blinded in the world. Before long, they will fully awaken to unsurpassed and perfect buddhahood. Why is this so? Because they ride the vehicle that is the Great Vehicle.”
8.189世尊便對天人說道：「天人們，這些言語說得好啊。太好了，太好了。你們看，任何勝者若聽聞這個法門，變得歡喜，隨後接受它、奉持它、誦讀它、精通它，並實踐它，就會來到菩提座。你們看，他們具足一切功德。你們看，他們達到一切智的頂峰，並成為世間盲者的智慧之燈。不久之後，他們將圓滿覺悟無上正等正覺。為什麼會這樣呢？因為他們乘坐的是大乘這一乘法。」
8.190The Blessed One then expressed this in verse:
8.190世尊隨後以偈頌表達了這一點：