The Translation
[F.1.b]
1.1Homage to all the buddhas and bodhisattvas!
1.1敬禮所有的佛陀和菩薩！
1.2Thus did I hear at one time. The Bhagavān was staying at Kūṭāgāraśālā in the great forest grove near Vaiśālī together with a great assembly of twelve thousand monks and a great many bodhisattva mahāsattvas.
1.2我聞如是。一時，薄伽梵住在毘舍離附近大森林的拘檗羅堂，與一萬二千位比丘的大眾集會，以及許多菩薩摩訶薩在一起。
1.3In the middle of the night, the Bhagavān sat awake in a cross-legged position, settled in mindfulness. He entered the first meditative concentration, wherein joy and happiness arise from engaging in thought and scrutiny while in seclusion. Emerging from that, the Bhagavān entered the second meditative concentration, wherein joy and happiness arise from meditative absorption that involves no thought or scrutiny. [F.2.a] Emerging from that, the Bhagavān entered the third meditative concentration, wherein there is no attachment to joy, and one rests comfortably with mindfulness and equanimity. Emerging from that, the Bhagavān entered the fourth meditative concentration, wherein happiness is relinquished, and with suffering already having been relinquished, notions of mental comfort and mental discomfort subside and disappear, and there is only mindfulness and equanimity in which there is neither suffering nor happiness.
1.3夜間中時，薄伽梵端身正坐，安住於正念。他進入初禪，在寂靜中透過思考和審察而生起喜樂。從那裡出來，薄伽梵進入第二禪，在不經思考和審察的定中生起喜樂。從那裡出來，薄伽梵進入第三禪，其中不執著於喜，以正念和舍安樂而住。從那裡出來，薄伽梵進入第四禪，其中捨棄了樂，苦已先前捨棄，心適和心不適的感受消退消失，只有正念和舍，其中既無苦也無樂。
1.4Then the Bhagavān emerged from the fourth concentration and entered the third concentration; he emerged from the third concentration and entered the second concentration; he emerged from the second concentration and entered the first concentration. And when he had emerged from the first concentration, he entered the meditative absorption called displaying physical forms to beings in accordance with disciples’ capacities. As soon as he entered the meditative absorption displaying physical forms to beings in accordance with disciples’ capacities, the Bhagavān immediately radiated light, clear and bright.
1.4隨後，薄伽梵從第四定中出定，進入第三定；從第三定中出定，進入第二定；從第二定中出定，進入第一定。當他從第一定中出定後，進入了名為「根據弟子的根器顯現色身」的禪定。薄伽梵一進入這個根據弟子的根器顯現色身的禪定，便立即放出清淨、明亮的光芒。
1.5Brahmā, lord of the Sahā world, dwelling in the brahmā abodes , saw the Bhagavān shining with great radiance, clear and bright, beautifully adorned with the thirty-two marks of a great being. When he saw this, he disappeared from the brahmā world [F.2.b] and he appeared in the great forest, bathing it and everything in it in light, and he was seated before the Bhagavān, very close to him.
1.5梵天，娑婆世界之主，住在梵世中，看到薄伽梵發出偉大的光芒，清淨光明，以三十二相莊嚴其身。看到這景象後，他從梵世消失了，出現在大森林中，用光照遍了森林及其中的一切，他坐在薄伽梵前，距離非常近。
1.6Then Brahmā, lord of the Sahā world, thought to himself, “It is difficult to approach and difficult to understand buddha bhagavāns. Since the Bhagavān is immersed in meditative absorption, it would not be appropriate for me to rouse him from his meditation by making a noise like clearing my throat or saying something. Instead, I should politely request the Bhagavān to emerge from his meditation by addressing him in verse.” Assuring himself that this was the case, Brahmā, lord of the Sahā world, draped his upper robe over one shoulder, and with his palms joined, he bowed towards the Bhagavān and, with his head still bowed, he urged the Bhagavān to emerge from his meditation with the following verses:
1.6然後娑婆世界的梵天主心想：「接近和理解佛陀薄伽梵是困難的。既然薄伽梵沉浸在禪定中，我不應該通過清嗓子或說話的聲音來打擾他的禪定。相反，我應該通過用偈頌來恭敬地請求薄伽梵從禪定中出來。」梵天主這樣確信後，將上衣搭在一個肩膀上，雙手合十，向薄伽梵頂禮，在保持頂禮的姿態下，用下面的偈頌敦促薄伽梵從禪定中出來：
1.12Thereupon, becoming aware of these verses of invocation uttered by Brahmā, lord of the Sahā world, [F.3.a] the Bhagavān emerged from his meditative absorption while remaining cross-legged. Once he had emerged, the Bhagavān cleared his throat to summon Brahmā, lord of the Sahā world. When Brahmā, lord of the Sahā world, saw that the Bhagavān had emerged from his absorption while remaining cross-legged, he approached the Bhagavān, circumambulated him three times, bowed his head at the feet of the Bhagavān, and sat down to one side.
1.12於是，梵天即娑婆世界之主所誦的這些讚歎偈頌被薄伽梵覺知，薄伽梵從定中出定，身體仍保持跏趺坐的姿勢。出定後，薄伽梵清了清喉嚨以召喚梵天即娑婆世界之主。當梵天即娑婆世界之主看到薄伽梵已從定中出定而身體仍保持跏趺坐的姿勢時，他走近薄伽梵，繞薄伽梵三匝，將頭頂禮在薄伽梵的雙足，然後坐在一旁。
1.13Once seated, Brahmā, lord of the Sahā world, said to the Bhagavān, “Were the Bhagavān to grant me a moment, I would like to request a teaching from the tathāgata, arhat, truly complete Buddha, regarding a certain point.” The Bhagavān replied to Brahmā, lord of the Sahā world, “Brahmā, the Tathāgata always has time to grant you a teaching. Brahmā, you may ask the Tathāgata whatever you like, and I will oblige with a teaching that will delight you.”
1.13梵天坐下後，對薄伽梵說：「倘若薄伽梵能給我一點時間，我想向如來、阿羅漢、圓滿正覺的佛陀請教一個問題。」薄伽梵回答娑婆世界的梵天說：「梵天啊，如來總是有時間給你傳授法教的。梵天啊，你可以向如來提出任何問題，我會樂意為你傳授令你歡喜的法教。」
1.14Granted the opportunity by the Bhagavān, Brahmā, lord of the Sahā world, asked the Bhagavān, “Bhagavān, do bodhisattva mahāsattvas require many dharmas to quickly reach the unsurpassable, truly complete awakening of buddhahood?” The Bhagavān replied to Brahmā, lord of the Sahā world, “Brahmā, if bodhisattva mahāsattvas have just one dharma, they will quickly reach the unsurpassable, truly complete awakening of buddhahood. [F.3.b] What is that one dharma? It is mindfulness that observes the body. Brahmā, how do bodhisattvas mindfully observe the body? Brahmā, it is like this; when bodhisattvas think ‘I am going,’ they are mindful that they are going and recognize what they are doing exactly. When they come back, they are mindful that they are coming back, and they recognize what they are doing exactly. When they lie down, stand, walk, or sit, they are mindful that they are lying down, standing, walking, or sitting, and they recognize what they are doing exactly.
1.14梵天蒙薄伽梵恩准，向薄伽梵請問說：「薄伽梵，菩薩摩訶薩是否需要具備許多法才能迅速證得無上真正圓滿的菩提佛果？」薄伽梵回答梵天、娑婆世界之主說：「梵天，如果菩薩摩訶薩僅僅具備一種法，他們就能迅速證得無上真正圓滿的菩提佛果。那一種法是什麼呢？就是身念住。梵天，菩薩如何進行身念住呢？梵天，是這樣的：當菩薩思念『我正在去』時，他們對於自己的去保持正念，並準確地認識自己所做的事。當他們回來時，他們對於自己的來保持正念，並準確地認識自己所做的事。當他們躺下、站立、行走或坐著時，他們分別對於自己的躺下、站立、行走或坐著保持正念，並準確地認識自己所做的事。
1.15“Sitting alone in seclusion, absorbed inwardly, with a peaceful mind, they reflect on the body as follows: ‘Alas, the body is unstable, impermanent, and inherently weak. It is without essence, in constant flux, subject to disintegration, subject to destruction, dependently originated, like an illusion, and like a dewdrop. It is unstable and impure, maculated with pus, eventually overcome by wind and sun, at the end reduced to dust, and ultimately repulsive. It is vulnerable to many diseases, full of malignancy, beset by headaches, and is by its nature ruined by illness. This stinking, oozing pile of bones needs so much attentive care!’
1.15「獨自坐在寂靜之處，內心專注，以平和的心念，他們如此觀察身體：'唉呀，身體是不穩定的、無常的、本質上虛弱的。它沒有實質，不斷變化，會分解，會毀壞，依因緣而生起，如幻影一樣，如露珠一樣。它不穩定又不淨，被膿液污染，最後被風和日光所摧毀，終歸化為塵埃，最終令人厭惡。它容易患許多疾病，充滿了惡質，被頭痛所困擾，本質上被疾病所毀損。這堆發臭、滲漏的骨頭需要那麼多的細心照顧！』」
1.16“By being mindful, bodhisattvas analyze these faults of the body exactly as they are. In this way they are not attached to the body, they do not desire the body, and they do not grasp the body as theirs. Because they do not esteem the body, they are not attached to life, they do not desire life, and they do not grasp life as theirs. Without esteeming the body or life, they are content with the bare necessities when it comes to monastic robes, food, bedding, seating, medicines, and basic goods. [F.4.a] Every activity undertaken by those engaged in the spiritual life—even those that are beneficial or virtuous—are seen as empty, yet they do not grow weary and they do not despair, and their minds are not burdened with melancholy.
1.16「菩薩們透過正念，就能夠準確地分析身體的這些過失。如此一來，他們對身體不執著，不渴望身體，也不執取身體為己有。因為他們不珍視身體，所以對生命不執著，不渴望生命，也不執取生命為己有。既然不珍視身體和生命，他們對於袈裟、食物、臥具、座位、醫藥和日用品等基本物資感到滿足。修行人所進行的每一項活動——即使是有益的或善的活動——他們都視為空性，然而他們不會感到疲倦和絕望，心中也不會被憂愁的負擔所困擾。」
1.17“When they go before preceptors or teachers, they are mindful and think, ‘To meet a preceptor is rare. To meet a teacher is rare. If I were to go there, and they were to mention or make me recall some wrong or unwholesome deed that I have committed, that would be bad.’
1.17「當他們去見戒師或老師時，他們正念分明，心想：『遇見戒師是難得的。遇見老師是難得的。如果我去那裡，他們若是提起或讓我憶起我所做的某個過失或不善之舉，那就不好了。』」
1.18“That consideration is the cause, condition, and foundation for observing the precepts with respect, with scrupulousness, with wholesome deeds, with quiet composure, and with great thoroughness. Observing the precepts with respect, with scrupulousness, with wholesome deeds, with quiet composure, and with great thoroughness, they are able to go before preceptors and teachers without any anxiety or timidity. They are fearless and do not even show their burgeoning excitement. Why? Because they are respectful, deferential, and cautious, like a bride from a good family. Because they are cautious, they avoid each and every kind of fault and misdeed of the body.
1.18「那個思惟是恭敬守戒、謹慎守戒、以善行守戒、以寂靜守戒、以極其徹底的方式守戒的原因、條件和基礎。以恭敬、謹慎、善行、寂靜和極其徹底的方式守戒，他們能夠在沒有任何焦慮或膽怯的情況下去見戒師和老師。他們無所畏懼，甚至不顯露他們萌發的興奮。為什麼？因為他們恭敬、謙虛和謹慎，就像出身良好家族的新娘一樣。因為他們謹慎，他們避免身體的各種過失和不善行為。」
1.19“Brahmā, what are the faults and misdeeds of the body for bodhisattvas? Brahmā, killing is a fault and a misdeed of the body for bodhisattvas. Brahmā, for bodhisattvas taking what is not given and unchaste conduct are faults and misdeeds of the body. Brahmā, how do bodhisattvas renounce killing? [F.4.b] Brahmā, bodhisattvas do not kill living creatures under the sway of attachment, nor do they kill under the sway of hatred or delusion. They hold other sentient beings and other people dear, just as they hold themselves and those they love dear. They do not themselves kill other sentient beings or other people, nor do they cause others to kill, nor do they rejoice in any act of killing done by others. They do not themselves cut beings, nor do they cause others to cut them, nor do they rejoice in any cutting done by others. They do not themselves strike, nor do they cause others to strike, nor do they rejoice when others strike.
1.19梵天，菩薩有哪些身體的過失和惡行呢？梵天，殺生是菩薩身體的過失和惡行。梵天，對於菩薩來說，不盜竊和不淨行是身體的過失和惡行。梵天，菩薩如何放棄殺生呢？梵天，菩薩不在貪著的驅使下殺害有情，也不在瞋恚或愚癡的驅使下殺害。他們珍視其他有情和其他人，就像珍視自己和所愛的人一樣。他們自己不殺害其他有情或其他人，也不使他人殺害，也不為他人所做的任何殺生之事而歡喜。他們自己不割傷有情，也不使他人割傷，也不為他人所做的任何割傷之事而歡喜。他們自己不打擊，也不使他人打擊，也不為他人的打擊而歡喜。
1.20“How do they renounce taking what is not given? Brahmā, bodhisattvas have no desire for the worldly possessions of beings, such as gold, jewels, pearls, beryl, conch shells, crystal, coral, gold dust, silver, and so on, or for clothing, adornments of various kinds, cattle, grain, stores, or for any kind of pleasing thing. Since they do not even give them a thought, they do not steal or take them. They do not steal, nor do they cause others to steal, nor do they rejoice in the act of stealing. Whether they are in a city or a remote place, they do not take anything, not even a blade of grass, that has not been given to them.
1.20「菩薩如何捨棄不盜竊呢？梵天啊，菩薩對於有情眾生的世俗財物，例如黃金、珠寶、珍珠、綠柱石、海貝、水晶、珊瑚、金粉、白銀等等，或者衣服、各種裝飾品、牲畜、穀物、儲存物，或任何令人喜悅的東西，都沒有貪欲。因為他們甚至不去想這些東西，所以不會竊盜或奪取。他們自己不竊盜，也不促使他人竊盜，也不為他人的竊盜行為而歡喜。無論身處城市或偏遠地方，他們都不會拿取未被施予的任何東西，即使只是一根草葉。」
1.21“How do they renounce unchaste conduct? Brahmā, bodhisattvas always protect the doors of their sense faculties. They are thoroughly restrained. They only go to suitable places. They are mindful to be well guarded. They are mindful to always be guarded. And with such mindfulness, their minds are safeguarded. [F.5.a] They have control over their bodies and their speech. Being mindful to visit only suitable places, they develop the outlook that it would be preferable to take burning hot sand in their cupped hands and pour it into their own eyes than to look at a beautiful local woman with lust. Why? Because they have the thought that looking at a beautiful local woman in such a way will lead to their ruin and downfall, and to being miserable for a long time.
1.21「菩薩如何放棄不淨行？梵天，菩薩始終保護自己的感官之門。他們完全克制自己。他們只去適當的地方。他們正念地保持警惕。他們正念地時刻保持警惕。憑藉這樣的正念，他們的心得到了保護。他們對自己的身體和言語有所控制。正念著只去適當的地方，他們養成這樣的見解：寧可用雙手舀起燃燒的熱沙倒入自己的眼睛，也不願貪欲地看美麗的本地婦女。為什麼？因為他們認為以這樣的方式看美麗的本地婦女，會導致自己的毀滅和沈淪，以及長期的痛苦。」
1.22“With physical observation of the body like this, they maintain proper mindfulness toward food, drink, lodging, bedding, and seating. They make use of these things, but they do not relish them and they are not attached to them. If they find themselves really relishing them, then they should reflect like this: ‘That which appears to be pleasurable turns out to be the opposite—suffering. There is no conditioned entity in the three realms that can really bring happiness. Why? Because that which is conditioned is impermanent. How can those who are intelligent by nature find happiness in impermanent things?’
1.22「梵天，菩薩以這樣的方式觀察身體，對於食物、飲水、住所、臥具和座位保持正念。他們使用這些東西，但不貪著它們，也不執著於它們。如果他們發現自己真的在貪著它們，那麼應該這樣反思：『看似愉快的東西，結果卻是相反的——痛苦。三界中沒有任何有為法能真正帶來快樂。為什麼呢？因為有為法是無常的。聰慧的人怎麼可能在無常的事物中尋求快樂呢？』」
1.23“Brahmā, if bodhisattvas are thoroughly engaged in practice and become oppressed by the sadness that ‘there is only suffering and no happiness,’ they should counter that affliction with the consideration that since this body requires regulation and development, it needs bribery for success. This body cannot be sustained with only painful exertion. It must be sustained with happy exertion. With a stable body through this life, one can achieve virtuous qualities. By analogy, a merchant who seeks profit may hire a thousand porters and compensate them well. He does not do so in order to enrich the porters with adornments, or in order to make them happy, but rather to have the loads carried. Similarly, when bodhisattvas eat food, they do not eat in order to beautify the body or to please the body, [F.5.b] but rather in order to be able to do those virtuous activities that require a body and that lead to liberation.
1.23「梵天啊，如果菩薩認真修行，卻因為『只有痛苦，沒有快樂』而感到悲傷和困擾，他們應該用這樣的思考來對治這種煩惱：既然這個身體需要調理和發展，它就需要適當的激勵才能成功。這個身體不能只靠痛苦的努力來維持，必須靠快樂的努力來維持。通過這一生身體的穩定，人們才能成就種種善德。打個比喻，一位尋求利潤的商人可能會雇用一千名搬運工，並給他們充足的報酬。他這樣做不是為了用裝飾品來豐富搬運工的生活，或是為了讓他們高興，而是為了讓他們能夠運載貨物。同樣地，菩薩吃食物，不是為了美化身體或取悅身體，而是為了能夠從事那些需要身體的、導向解脫的種種善業活動。」
1.24“Brahmā, if bodhisattvas are not able to understand the mind with the antidotes taught by the Tathāgata, then they should reflect as follows: ‘that which we call “the mind” is difficult to perfect. It grasps inappropriately. It is drawn toward saṃsāra and not toward that which is virtuous. It is drawn toward society and not toward seclusion. It is drawn toward pleasure and not toward suffering. It is drawn toward the joy of speaking and not toward the view of reality. It is drawn toward the impure and not toward the pure. It is hard to control, it is hard to catch, for it is baseless, void, hollow, momentary, and arises from combinations of causes and conditions. Who among those who are intelligent by nature would let themselves be led astray by the mind, which has such a nature?’ They think in this way and, by developing awareness of the mind like this, they make effort to tame the mind.
1.24「梵天，如果菩薩無法用如來所教導的對治法來領悟心性，那麼他們應該這樣思考：'我們所稱的「心」是難以完善的。它不當地執著。它被吸引向輪迴而非向善法。它被吸引向社會而非向寂靜。它被吸引向快樂而非向苦。它被吸引向說話的喜悅而非向現實的見解。它被吸引向不淨而非向清淨。它難以控制，難以捉摸，因為它無所依，是空的，是虛的，是無常的，且源於因緣和合而生。誰是聰慧的人，會被具有這樣本性的心所迷惑呢？'他們如此思考，藉由培養對心的這種認識，精進地努力調伏心意。」
1.25“In order to tame the tendency toward miserliness, they practice giving. Even giving a single mouthful of food, just a berry, a bean, or a grain of sesame, is enough, so long as it is offered to anyone, and not just to those whom one already holds dear or with whom one is already acquainted.
1.25「為了調伏慳吝的習性，他們修習布施。即使只布施一口食物、一粒漿果、一粒豆子或一粒芝麻，只要是將其布施給任何人，而不是只布施給自己已經喜愛的人或已經認識的人，這樣就足夠了。」
1.26“In order to tame the tendency toward immoral conduct, they guard their discipline and do not commit misdeeds of body, speech, or mind. They do not get mixed up with or stained by such faults. Also, those with moral discipline do not praise themselves or disparage others.
1.26「為了調伏不道德的傾向，他們守護戒律，不以身、語、意犯下惡行。他們不與此類過失混淆或沾染。此外，具有道德戒律的人不讚美自己，也不貶低他人。」
1.27“In order to tame the tendency toward ill will, they cultivate forbearance. When they enter cities or towns, they take no notice of the abuse they receive. Even if they are struck, beaten, threatened, overpowered, and insulted, [F.6.a] they think nothing of it. Even if they are harangued by local people, saying, ‘Oh these śrāmaṇas with shaved heads are bad! Oh, these śrāmaṇas with ugly shaved heads are bad!’—they think nothing of it. Even when they are slandered with false accusations, they accept it with forbearance and remain focused on what they have to do. And those with forbearance do not praise themselves or disparage others.
1.27「為了調伏嗔恨的傾向，他們培養忍辱。當他們進入城市或城鎮時，對於所受到的謾罵毫不在意。即使被打擊、毆打、威脅、壓制和侮辱，他們也不放在心上。即使被當地人辱罵，說『哎呀，這些頭髮剃光的沙門很壞！哎呀，這些頭髮剃光醜陋的沙門很壞！』，他們也不放在心上。即使被誣陷詆毀，他們也以忍辱接受，並保持專注於自己應該做的事。而且具有忍辱的人不會讚美自己或貶低他人。」
1.28“In order to tame the tendency toward indolence, to attain those qualities oriented toward awakening that have not yet been attained, to develop those that have already been attained, to mature those that have been developed, to master those that have been matured, and to refine those that have been mastered, they apply effort. When acting for the sake of beings, they do not grow weary, they do not despair, and they do not lose heart. Whether it is to benefit an outcaste or a king, they will always go the distance for them, without prejudice. Whether bodhisattvas are offered some base, second-rate object by a miserable and destitute person, or a supremely wonderful gift by a prosperous and wealthy person, bodhisattvas have compassion. They praise them respectfully, encourage and reassure them, and accept the second-rate object. Why? Because it is not an easy thing for a miserable person to give a gift.
1.28「為了降伏懶惰的傾向，為了證得尚未證得的趨向菩提的品質，為了培養已經證得的品質，為了成熟已經培養的品質，為了掌握已經成熟的品質，為了精煉已經掌握的品質，他們精進修行。為了利益眾生而行動時，他們不會感到疲倦，不會絕望，也不會灰心喪氣。無論是為了利益賤民還是國王，他們總是全力以赴，沒有偏見。無論菩薩是收到貧窮困頓的人獻上的低劣次等之物，或是富裕繁榮的人獻上的極其殊勝的禮物，菩薩都懷有悲心。他們恭敬地讚歎他們，鼓勵和安慰他們，並接受那次等之物。為什麼呢？因為對於貧窮的人來說，能夠布施禮物是不容易的。」
1.29“In order to tame the tendency toward distraction, they develop stable meditative concentration. How do they practice concentration? Brahmā, first of all, bodhisattvas control their body well. Physically, they live in seclusion and avoid physical contact. [F.6.b] They give up excessive attachment to the body. When the body is lethargic or agitated, they are aware of it. They know what agrees with their body, what sustains it, and what makes it strong. Likewise, they control their speech well. They speak little and their answers are short. What they do say is meaningful and reasonable. They abandon any delight in frivolous talk. Likewise, they also control the mind well. They renounce all unwholesome thoughts.
1.29「為了調伏心識散亂的傾向，他們培養穩定的禪定。梵天啊，他們如何修習禪定呢？首先，菩薩要善好地控制自己的身體。在身體方面，他們居住在寂靜之處，避免身體的接觸。他們放棄對身體的過度執著。當身體出現昏沉或掉舉時，他們能夠察知。他們知道什麼對身體有益，什麼能夠維持身體，什麼能使身體強健。同樣地，他們也要善好地控制自己的言語。他們言語簡少，回答簡潔。他們所說的話都有意義且合理。他們放棄對無謂閒談的喜愛。同樣地，他們也要善好地控制心意。他們捨棄所有不善的思念。」
1.30“By purifying the three places in this way, they strive to make blue, yellow, red, and white visible forms disappear, not grasping at them as characteristics and not grasping at them as evidence. They do not grasp onto the characteristics of adornments and clothing or take them as indications of some object. They do not grasp onto the characteristics of various visible forms, sounds, smells, tastes, and tangible objects, or take them as indications. They do not grasp onto the characteristics of men, women, boys, and girls, nor take them as indications.
1.30「以這樣的方式淨化三處，他們努力使藍色、黃色、紅色和白色的可見形象消失，不執著於它們作為特徵，也不執著於它們作為證據。他們不執著於裝飾品和衣服的特徵，也不將它們視為某個對象的指示。他們不執著於各種可見形象、聲音、氣味、味道和有形對象的特徵，也不將它們視為指示。他們不執著於男人、女人、男孩和女孩的特徵，也不將它們視為指示。」
1.31“They stay alone in seclusion, settle inwardly, and strive to make the mind stable. Whether taking repulsion as the object of meditation, loving-kindness as the object, or compassion as the object, any despondency that may arise is focused on in the same way, without any physical tension, and the flow of the in breath and the out breath is maintained without interruption so that the wind element is not disturbed. Their minds do not veer off and get distracted. Whether walking, lying, standing, or sitting, they stay with the object and they keep their mind focused on it.
1.31他們獨自在寂靜中停留，向內安住，努力使心念穩定。無論是以厭離作為禪修對象、以慈心作為對象，或以悲心作為對象，任何可能升起的沮喪都以同樣的方式聚焦於此，不帶任何身體緊張，呼吸進出的流動保持不間斷，使風大不被擾亂。他們的心不會偏離而分散。無論是行走、躺臥、站立或坐著，他們都停留在對象上，保持心念專注於它。
1.32“Brahmā, once bodhisattvas have achieved stability of mind when focused on an object, they enter meditative equipoise on the mind, in which even the mind is not apprehended as an object by the mind. [F.7.a] The one who is in meditative equipoise is not apprehended and the purpose of meditative equipoise is not apprehended. They think to themselves, ‘Alas! Foolish ordinary people are fixated on worthless, hollow things.’ This is called the special insight of bodhisattvas. With such insight, they neither engage with mental afflictions nor produce them anew. This is called the calm abiding of bodhisattvas.
1.32「梵天啊，菩薩一旦達到了心專注於對境時的穩定性，就進入了心的等持中，在這種狀態裡，心甚至不會被心所執取為對境。[F.7.a] 處於等持中的人不被執取，等持的目的也不被執取。他們心想，『唉呀！愚癡的凡夫被執著於無價值、空洞的事物。』這被稱為菩薩的觀。具有這樣的觀，他們既不與煩惱相應，也不新生煩惱。這被稱為菩薩的止。」
1.33“Brahmā, moreover, when bodhisattvas staying in seclusion are settled inwardly, they contemplate the names and letters they have heard and think about what is actually signified by words. When they examine words in this way, they see that letters are worthless and hollow. Having seen that letters are worthless and hollow, they see that names are worthless and hollow. They see that what is signified by a name is also worthless and hollow. They see that any forms that may appear are worthless and hollow. By seeing them as worthless and hollow, they correctly understand them. Because they correctly understand them, conditioned phenomena come to appear as dreamlike. Having examined phenomena in this way, they rest with their minds firmly established in great compassion toward sentient beings.
1.33「梵天啊，菩薩安住在寂靜中，內心安定時，他們對所聽聞的名字和文字進行思惟，思考言語實際所表達的意義。當他們這樣觀察言語時，他們看到文字是無有價值、空洞虛幻的。看到文字無有價值、空洞虛幻後，他們看到名字也是無有價值、空洞虛幻的。他們看到名字所代表的事物也是無有價值、空洞虛幻的。他們看到任何顯現的形相都是無有價值、空洞虛幻的。通過看到它們無有價值、空洞虛幻，他們正確理解它們。因為他們正確理解它們，有為法顯現得如夢幻一般。以這種方式觀察現象後，他們安住，心堅固地建立在對有情的大悲心之中。」
1.34“In order to tame the tendency toward erroneous understanding, they cultivate wisdom. How do they cultivate it? They take as unerring all sūtras—whether expounded by means of relative truth or expounded by means of ultimate truth—that have been clearly and lucidly expressed. They reflect unerringly on what they have understood from the Dharma that has been unerringly taught therein. They apply themselves with effort to the yoga of meditation. With the strength of gnosis and wisdom in particular, they do not apprehend sentient beings, [F.7.b] they do not apprehend life, they do not apprehend hollowness, they do not apprehend people, they do not apprehend persons, they do not apprehend humankind, and they do not apprehend humanity.
1.34「為了調伏對於錯誤理解的傾向，他們培養智慧。他們如何培養呢？無論經典是以世俗諦來闡述，還是以勝義諦來闡述，只要是清楚、明確表達的所有經典，他們都視為無誤。他們對於經典中無誤所教之法所理解的內容，進行無誤的思維。他們精進地致力於禪定的瑜伽修習。特別是藉著般若和智慧的力量，他們不執著有情，不執著生命，不執著空性，不執著人，不執著人身，不執著人類，也不執著人性。」
1.35“Nevertheless, they do not fall into the view of nihilism about everything. They carefully study imputed designations. With correct wisdom, they analyze the inner earth element and the outer earth element as being one. With correct wisdom, they likewise analyze the inner water element, fire element, wind element, and their outer counterparts, as being one. They see both kinds of elements as worthless and hollow. They see them as inanimate, essenceless, and as emptiness. Because they see them as such, just as they are not attached to the external elements, they are also not attached to the internal elements.
1.35「然而，他們不會陷入一切都是空無的虛無主義見解。他們仔細研究名言假立。以正確的智慧，他們分析內在的地大和外在的地大為一體。以正確的智慧，他們同樣分析內在的水大、火大、風大及其外在的對應物為一體。他們看到兩種元素都是無用且空洞的。他們看到它們是無生命的、無本質的，以及空性。因為他們這樣看待它們，正如他們不執著於外在的元素，他們也不執著於內在的元素。」
1.36“With wisdom, they analyze visual consciousness and physical forms as being one. With wisdom, they analyze auditory consciousness and sounds, olfactory consciousness and smells, gustatory consciousness and tastes, and tactile consciousness and tangible objects as being one.
1.36「他們用智慧分析眼識和色法為一體。他們用智慧分析耳識和聲音、鼻識和氣味、舌識和味道、身識和所觸對象為一體。」
1.37“Regarding the earth element, they recognize its solidity but also recognize its wetness, heat, and insubstantiality. Regarding the water element, they recognize its wetness but also recognize its solidity, heat, and insubstantiality. Regarding the fire element, they recognize its heat but also recognize its solidity, wetness, and insubstantiality. Regarding the wind element, they recognize its motility and they also recognize its buoyant motility. Regarding the space element, they recognize its insubstantiality and they recognize that it pervades everything. They recognize the consciousness element as being like an illusion; [F.8.a] they recognize it to be both mistaken and not mistaken. They recognize the visual consciousness as emptiness and visible forms as impermanence. They recognize the auditory consciousness as emptiness and sounds as impermanence. They recognize the olfactory consciousness as emptiness and smells as impermanence. They recognize the gustatory consciousness as emptiness and tastes as impermanence They recognize the tactile consciousness as emptiness and tangible objects as impermanence.
1.37「關於地大，他們認識到它的堅固性，但也認識到它的濕潤、熱度和無實性。關於水大，他們認識到它的濕潤，但也認識到它的堅固、熱度和無實性。關於火大，他們認識到它的熱度，但也認識到它的堅固、濕潤和無實性。關於風大，他們認識到它的流動性，也認識到它的浮動性。關於虛空大，他們認識到它的無實性，也認識到它遍滿一切。他們認識識大猶如幻化；他們認識它既是迷謬的，也不是迷謬的。他們認識眼識為空性，認識可見形色為無常。他們認識耳識為空性，認識聲音為無常。他們認識鼻識為空性，認識氣味為無常。他們認識舌識為空性，認識滋味為無常。他們認識身識為空性，認識有形物質為無常。」
1.38“Learned in wisdom, they have the wisdom that fully realizes and the wisdom that is sharp. They recognize those dharmas that are nonvirtuous and they recognize those dharmas that are virtuous. They recognize the dharmas that bring hearers their attainment. They recognize the dharmas that bring solitary realizers their attainment. They recognize the dharmas that bring bodhisattvas their attainment. They recognize the dharmas that bring buddhas their attainment.
1.38「他們通過智慧而具有圓滿現證的智慧和銳利的智慧。他們認識那些不善的法，也認識那些善的法。他們認識帶給聲聞成就的法。他們認識帶給獨覺成就的法。他們認識帶給菩薩成就的法。他們認識帶給佛陀成就的法。」
1.39“They recognize how the weak, middling, and strong ripening of nonvirtuous dharmas leads to rebirth as ghosts, animals, and hell beings. They recognize the weak, middling, and strong feelings of beings who are reborn in those realms. They recognize how the weak, middling, and strong ripening of virtuous dharmas leads to rebirth among gods or humans. And they recognize how the karmic fruits for those reborn there may be weak, middling, and strong.
1.39「他們認識到不善之法的微弱、中等和強烈成熟導致投生為餓鬼、畜生和地獄眾生。他們認識到投生在那些領域的眾生的微弱、中等和強烈感受。他們認識到善法的微弱、中等和強烈成熟導致投生於天神或人類中。他們也認識到投生在那裡的眾生的業果可能是微弱、中等和強烈的。」
1.40“They recognize the dharmas that bring hearers their full attainment: actualizing the fruit of stream-entry, actualizing the fruit of being a once-returner, actualizing the fruit of being a non-returner, and actualizing the fruit of arhatship. [F.8.b] They recognize both liberation through wisdom and the twofold liberation. They recognize the dharmas that bring solitary realizers their full attainment. They recognize their karmic fruits and their peace. They recognize the dharmas that bring bodhisattvas their full attainment: they recognize the path of accumulation and the path of gnosis. Knowing them, they endeavor to progress on the path of accumulation and the path of gnosis.
1.40「他們認識能夠使聲聞達到圓滿成就的法：證得入流之果、證得一來之果、證得不來之果，以及證得羅漢果。他們既認識慧解脫，也認識雙解脫。他們認識能夠使獨覺達到圓滿成就的法。他們認識獨覺的業果和寂靜。他們認識能夠使菩薩達到圓滿成就的法：他們認識資糧道和智慧道。瞭解這些，他們致力於在資糧道和智慧道上精進。」
1.41They recognize the dharmas that bring the full attainment of buddhahood: great miraculous manifestation, great power, holiness, excellence, preeminence, and greatness, which are not shared by any hearer, solitary realizer, and bodhisattva, not to mention other sentient beings.
1.41他們認識帶來佛果圓滿成就的法：偉大的神通顯現、偉大的力量、聖潔、卓越、至高無上和偉大，這些是任何聲聞、獨覺和菩薩都不具備的，更不用說其他有情眾生了。
1.42“In this way, they view all phenomena in accordance with the Dharma and properly maintain mindfulness, free from all sinful dharmas, and fully replete with virtuous dharmas. They commit no bodily harm, they are not thrown off by consciousness, they are not thrown off by mind, for they understand the complex of causes and fruits of dharmas just as they are.
1.42「如此，他們觀看一切現象都符合於法，並且妥善地保持正念，遠離一切不善的法，充分具足善的法。他們不造作身體傷害，不被識所迷亂，不被心所迷亂，因為他們如實理解法因果的複雜關係。」
1.43“By analogy, virtuous dharmas spread like ocean waves. But unlike ocean waves that come in only to recede again, for bodhisattvas, those dharmas do not recede. Rather the virtuous dharmas grow like the waxing moon. But unlike how the waning moon recedes, for bodhisattvas, those dharmas do not recede. The virtuous dharmas grow like a raging torrent in the summertime. But unlike a torrent [F.9.a] that recedes when the summer is over, for bodhisattvas, those dharmas do not recede. Brahmā, bodhisattvas who train in this way will soon completely awaken to unsurpassable, truly complete buddhahood.”
1.43「比如說，善妙的法就像海浪一樣蔓延開來。但是不像海浪只是來了又退去，對菩薩來說，這些法不會退減。善妙的法就像月亮一樣逐漸增長。但是不像月亮虧缺時會衰退，對菩薩來說，這些法不會退減。善妙的法就像夏季時洶湧澎湃的洪流一樣增長。但是不像洪流在夏季過後會退去，對菩薩來說，這些法不會退減。梵天啊，以這樣方式修行的菩薩，將很快圓滿覺悟無上、真正究竟的佛果。」
1.44Thereupon, the Bhagavān spoke these verses:
1.44於是，薄伽梵說出了這些偈頌：
1.51Then, Brahmā, lord of the Sahā world, conjured divine mandārava flowers and scattered them over the Bhagavān. Having strewn the flowers, he was delighted and rejoiced in what the Bhagavān had said. He circumambulated the Bhagavān three times and then departed from the Bhagavān’s presence.
1.51之後，娑婆世界的梵天用神聖的曼陀羅花變現出來，將花朵灑在薄伽梵身上。灑完花朵後，他對薄伽梵所說的法感到歡喜，心生歡樂。他繞薄伽梵三圈，然後離開了薄伽梵的面前。
1.52After that, aware that dawn was breaking, the Bhagavān took a seat that had been prepared for him amongst the assembly of monks. Once seated, the Bhagavān said to the monks, “Monks, [F.9.b] last night in the middle of the night, not yet asleep, I was sitting alone in seclusion absorbed inwardly, when Brahmā, lord of the Sahā world, came before me, bathing this great forest and everything in it with light. He praised me, he circumambulated me three times, and he sat down to one side. Once seated, Brahmā, lord of the Sahā world, said to me, ‘Were the Bhagavān to grant me a moment, I would like to request a teaching from the tathāgata, arhat, truly complete Buddha, regarding a certain point.’ Monks, this was his request, and I replied to Brahmā, lord of the Sahā world, ‘Brahmā, the Tathāgata always has time to grant you a teaching. Brahmā, ask the Tathāgata whatever you like, and I will oblige with a teaching that will delight you.’ Granted this opportunity, Brahmā, lord of the Sahā world, asked me, ‘Bhagavān, do bodhisattva mahāsattvas require many dharmas to quickly reach the unsurpassable, truly complete awakening of buddhahood?’ I replied to Brahmā, lord of the Sahā world, ‘Brahmā, if bodhisattva mahāsattvas have just one dharma, they will quickly reach the unsurpassable, truly complete awakening of buddhahood. What is that one dharma? It is mindfulness that observes the body.’ Then, monks, I taught Brahmā, lord of the Sahā world, the causes, practices, and results of mindfully observing the body.”
1.52此後，薄伽梵覺察到天色將明，便在僧眾的聚集之處坐了下來。薄伽梵坐定後，對僧眾說道：「諸比丘，昨夜半時，我尚未入睡，獨自坐在寂靜之處內心安住，梵天娑婆世界之主來到我的面前，以光照亮了這片大森林及其中的一切。他讚嘆我，繞我三圈，然後坐在一旁。梵天娑婆世界之主坐定後，對我說道：『若薄伽梵能給我片刻時間，我想向如來、阿羅漢、真正圓滿佛陀請求一項教法。』諸比丘，這就是他的請求。我回答梵天娑婆世界之主說：『梵天啊，如來總是有時間為你傳授教法的。梵天啊，你儘管問如來你所想問的，我必定會給予你一個令你歡喜的教法。』梵天娑婆世界之主得到了這個機會，便問我：『薄伽梵啊，菩薩摩訶薩為了迅速證得無上真正圓滿的菩提佛果，是否需要許多法門呢？』我回答梵天娑婆世界之主說：『梵天啊，若菩薩摩訶薩僅具足一種法門，就能迅速證得無上真正圓滿的菩提佛果。那一種法門是什麼呢？就是身念住。』諸比丘，我之後向梵天娑婆世界之主傳授了身念住的因、修行方法和成果。」
1.53Then, Venerable Ānanda said to the Bhagavān, “Wonderful, wonderful! [F.10.a] Please tell us what the Bhagavān taught to Brahmā, lord of the Sahā world, for the benefit of many beings, for the happiness of many beings, for the benefit, health, and happiness of gods and humans! When new monks, who have only recently gone forth in the Dharma and Vinaya and have not held it for long, or good people who have only recently entered the Mahāyāna, listen to it, they will be delighted, will gain faith, and will maintain their effort in adhering to their training.” Then the Bhagavān explained to the monks the explanation he had given to Brahmā, lord of the Sahā world.
1.53這時，尊者阿難對薄伽梵說：「太好了，太好了！請為我們講述薄伽梵對梵天、娑婆世界之主所說的教法，這是為了許多有情的利益、許多有情的安樂，為了天神和人類的利益、健康和安樂！當新近出家、受持法律不久的年輕比丘，或者新近進入大乘的善人聽聞此法時，他們會歡喜、生起信心，並且會精進地堅持他們的修行。」於是薄伽梵為比丘們講述了他曾對梵天、娑婆世界之主所做的開示。
1.54Afterward, Venerable Ānanda said to the Bhagavān, “The Bhagavān has spoken well. The Sugata has spoken well. Brahmā, lord of the Sahā world, also spoke well when he came before the Bhagavān to request such a discourse and asked him to teach. Bhagavān, even if Brahmā, lord of the Sahā world, possessed no root of virtue before, just by the root of virtue generated by requesting this discourse, he will quickly awaken to unsurpassable, truly complete awakening. Why? Because, Bhagavān, no hearer or solitary realizer is capable of realizing the limit and the end of this root of virtue. Why? Because, Bhagavān, Brahmā, lord of the Sahā world, asked this question for the common benefit of all sentient beings.”
1.54之後，尊者阿難對薄伽梵說：「薄伽梵說得很好。善逝說得很好。梵天，娑婆世界之主，當他來到薄伽梵面前請求這樣的教法並請求教導時，也說得很好。薄伽梵，即使梵天，娑婆世界之主，之前沒有任何福根，僅僅因為請求這個教法所生的福根，他也會迅速證得無上、真正圓滿的菩提。為什麼？薄伽梵，因為沒有聲聞或獨覺能夠認識到這個福根的極限和終端。為什麼？薄伽梵，因為梵天，娑婆世界之主，提出這個問題是為了一切有情眾生的共同利益。」
1.55“Yes, Ānanda, it is as you say,” said the Bhagavān. Then Venerable Ānanda asked the Bhagavān, “Bhagavān, what is the name of this Dharma discourse? [F.10.b] How should we remember it?” The Bhagavān replied, “You may remember it, Ānanda, as Brahmā’s Question. You may remember it as The Teaching on the Applications of Mindfulness. You may remember it as The Teaching on Heedfulness.”
1.55「是的，阿難，正如你所說，」薄伽梵說。隨後，尊者阿難問薄伽梵：「薄伽梵，這部法教的名稱是什麼？我們應該如何記住它？」薄伽梵回答：「阿難，你可以把它記為《梵天的提問》。你可以記為《正念住教》。你可以記為《不放逸教》。」
1.56When the Bhagavān had finished speaking, Venerable Ānanda, the monks, the bodhisattvas, the entire retinue, and the entire world with its gods, humans, asuras, and gandharvas, rejoiced and praised what the Bhagavān had said.
1.56薄伽梵說法完畢後，阿難尊者、諸位僧侶、菩薩、整個眷屬，以及整個世界的天神、人、阿修羅和乾闥婆，都歡喜踴躍，讚歎薄伽梵所說的法。
1.57This concludes The Noble Mahāyānasūtra “Brahmā’s Question.”
1.57（結尾）