The Perfection of Patience
忍辱波羅蜜多
Chapter 1
第一章
3.1Thus did I hear at one time. The Blessed One was staying in Śrāvastī, in Jeta’s Grove, Anāthapiṇḍada’s Park, along with a great saṅgha of 1,250 monks. At that time the Blessed One said to Venerable Pūrṇa Maitrāyaṇīputra, “Pūrṇa, could you please elucidate the perfection of patience practiced by those bodhisattva great beings who seek to awaken to unsurpassed and perfect buddhahood.”
3.1我是這樣聽聞的。一時，薄伽梵住在舍衛城，祇樹給孤獨園，與一千二百五十位比丘的大僧團在一起。那時薄伽梵對滿慈子尊者說：「富樓那，請你為我們詳細說明那些追求無上正等覺的菩薩摩訶薩所修行的忍辱波羅蜜多。」
3.2Encouraged in this way, Venerable Pūrṇa Maitrāyaṇīputra said to the Blessed One, “Honorable Blessed One, when bodhisattva great beings strive to awaken to unsurpassed and perfect buddhahood, they should be tolerant with those who speak harshly and negatively of them. Instead, without wishing to retaliate, they should remain loving toward them. Even though bodhisattva great beings may strive to embrace the perfection of patience and develop a loving mind in this way, it is, however, by dedicating the merit toward omniscience that they come to observe the perfection of patience.”
3.2滿慈子尊者受到這樣的鼓勵，對薄伽梵說道：「尊敬的薄伽梵，當菩薩摩訶薩為了證得無上正等覺而努力時，他們應該對那些言辭刻薄、心懷惡意批評他們的人保持寬容。相反地，他們不應該產生報復的念頭，而是應該對他們保持慈悲之心。雖然菩薩摩訶薩可能努力修習忍辱波羅蜜多，並且以這樣的方式培養慈悲之心，但他們真正奉持忍辱波羅蜜多的方式，是將所累積的福德迴向於一切智。」
3.3Venerable Śāradvatīputra said to Venerable Pūrṇa Maitrāyaṇīputra, “Venerable Pūrṇa, could you please explain the differences and the distinctions between the patience of the bodhisattvas and the patience of the hearers.” [F.54.b]
3.3舍利弗尊者對滿慈子尊者說：「滿慈子尊者，能否請你解釋菩薩的忍辱和聲聞的忍辱之間的差別和區別。」
3.4Venerable Pūrṇa Maitrāyaṇīputra said to Venerable Śāradvatīputra, “Venerable Śāradvatīputra, the patience of the hearers is limited, while the patience of the bodhisattvas is boundless. The patience of the bodhisattvas is boundless because it is aimed at accomplishing the welfare, benefit, and happiness of boundless beings. To that end they don their armor and free limitless and countless beings from suffering. The patience of the hearers is merely aimed at abandoning their personal disturbing emotions and therefore, Venerable One, it is a limited form of patience, while the patience of the bodhisattvas is boundless. Anyone who becomes hostile, disrespectful, or impatient toward an individual who has adopted the bodhisattvas’ perfection of patience will produce a great deal of nonvirtue. Venerable Śāradvatīputra, moreover, even if the Thus-Gone One were to scold bodhisattva great beings, they should not get hostile. Similarly, if they should be criticized and rebuked by people such as outcasts, bamboo workers, and those of the lower castes, they must not become hostile or angry, even at such people. If they can avoid becoming hostile and angry, those bodhisattva great beings will uphold the perfection of patience. Then they can gradually train in the perfection of patience until they finally accomplish it. If they observe the perfection of patience in this way, they become able to have patience in the face of harshly delivered words.”
3.4滿慈子尊者對舍利弗尊者說：「舍利弗尊者，聲聞的忍辱是有限的，而菩薩摩訶薩的忍辱是無限的。菩薩摩訶薩的忍辱之所以無限，是因為他們的目標是要成就無限眾生的利益、福祉和快樂。為了這個目的，他們披上堅固的盔甲，解救無量無數的眾生脫離苦難。聲聞的忍辱只是為了斷除自己的煩惱，因此，尊者啊，那是有限的忍辱，而菩薩摩訶薩的忍辱是無限的。任何人如果對採納菩薩波羅蜜多忍辱者產生敵意、不恭敬或缺乏耐心，就會造作大量的不善業。舍利弗尊者，而且，即使如來責備菩薩摩訶薩，他們也不應該生起敵意。同樣地，如果他們遭到旃陀羅、編竹工和下等種姓等人的批評和指責，他們也絕不能對這些人生起敵意或憤怒。如果他們能夠避免生起敵意和憤怒，那些菩薩摩訶薩就能夠持守忍辱波羅蜜多。然後他們可以逐漸訓練忍辱波羅蜜多，直到最終成就它。如果他們以這種方式修習忍辱波羅蜜多，他們就能夠在面對粗言惡語時保持耐心。」
3.5Venerable Śāradvatīputra said to Venerable Pūrṇa Maitrāyaṇīputra, “Venerable Pūrṇa, suppose someone were to rub the body of a bodhisattva great being with sandalwood oil while another were to hurl fire at him. How would he feel about these two people?” [F.55.a]
3.5舍利弗尊者對滿慈子尊者說："尊者富樓那，假如有人用檀香油塗抹菩薩摩訶薩的身體，而另有人向他投擲火焰。他對這兩個人會有什麼感受？"
3.6Venerable Pūrṇa replied, “Venerable Śāradvatīputra, bodhisattva great beings who wish to awaken to unsurpassed and perfect buddhahood should not have any fondness for the person who rubbed their body with sandalwood oil, nor should they feel any hostility toward the person who hurled fire at them. Rather, they should be impartial with regard to both of these people. If bodhisattva great beings can do that, practicing in that manner, they are training in the perfection of patience. Bodhisattva great beings who are practicing the perfection of patience are engaged in the sphere of experience of a bodhisattva. When bodhisattva great beings practice in that way, they find themselves in the realm of bodhisattvas. Bodhisattva great beings should not be hostile. Instead, they should be genuinely patient, mindful, and grounded. They should be benevolent, be unaggressive, hold no grudges, and love everyone. Whenever they should come across people who are hostile, aggressive, confrontational, or argumentative, bodhisattvas should be conciliatory and try to make peace. They should think to themselves, ‘I will not quarrel with or provoke you. Nor will I be confrontational or divisive. And when I awaken to unsurpassed and perfect buddhahood, I will teach you the Dharma.’ When that karmic act ripens, the signs of a great being will manifest on the bodhisattva great beings’ body in the form of teeth that are well arranged, perfect, and even.
3.6滿慈子尊者回答說：「舍利弗尊者，菩薩摩訶薩想要覺悟無上正等覺，就不應該對用栴檀油塗抹他們身體的人有任何偏愛，也不應該對向他們投擲火焰的人心懷敵意。相反，他們應該對這兩個人都保持平等心。如果菩薩摩訶薩能夠這樣做，以這樣的方式修行，就是在修習忍辱波羅蜜多。正在修習忍辱波羅蜜多的菩薩摩訶薩，是在菩薩的經驗範疇中行動。當菩薩摩訶薩以這種方式修行時，他們就處於菩薩的境界。菩薩摩訶薩不應該心懷敵意。相反，他們應該具備真正的忍辱、正念和堅定的根基。他們應該心懷慈悲，不好鬥爭，不記舊怨，愛護所有眾生。每當他們遇到心懷敵意、好鬥爭、愛對抗或愛爭論的人時，菩薩應該尋求和解並嘗試促進和平。他們應該這樣想：『我不會與你爭執或激怒你。我也不會對抗或製造分裂。當我覺悟無上正等覺時，我會為你演說法。』當這個業力成熟時，大人物的特徵就會顯現在菩薩摩訶薩的身體上，表現為整齊、完美和均勻排列的牙齒。」
3.7This is the first chapter from “The Perfection of Patience.”
3.7（結尾）
Chapter 2
第二章
3.8Venerable Śāradvatīputra said to Venerable Pūrṇa Maitrāyaṇīputra, “Venerable Pūrṇa, when comparing the patience of the bodhisattva great beings [F.55.b] and the patience of the hearers, which of these two should be regarded as greater and more excellent, naturally radiant, and powerful?”
3.8舍利弗尊者對滿慈子尊者說：「滿慈子，比較菩薩摩訶薩的忍辱與聲聞的忍辱，這兩種忍辱中，哪一種應該被視為更大、更殊勝、自然光耀，以及更有力量呢？」
3.9Venerable Pūrṇa replied, “Venerable One, let me ask you about this instead, and you will find your answer about patience. Venerable Śāradvatīputra, as an analogy, when comparing the gold of the Jambu River to brass, which of these two is greater and more excellent, radiant, and valuable?”
3.9滿慈子尊者回答說："尊者啊，讓我反過來問你這個問題，你就會找到關於忍辱的答案。舍利弗尊者，打個比方，把閻浮提河的金子和黃銅相比較，這兩者中哪一個更大、更殊勝、更光亮、更有價值呢？"
3.10Śāradvatīputra replied, “Venerable Pūrṇa, the gold in the Jambu River is greater and more excellent, radiant, and valuable.”
3.10舍利弗尊者回答說："滿慈子尊者，閻浮提河的黃金更加偉大卓越，光輝燦爛，且價值更高。"
3.11Pūrṇa replied, “Venerable Śāradvatīputra, you should view the patience of the hearers like the luster of brass while the patience of the bodhisattvas is like the luster of gold from the Jambu River. Venerable Śāradvatīputra, moreover, if someone were to cut off all of a bodhisattva great being’s major and minor body parts, he should tell himself, ‘It may be possible to comprehend the number of grains of sand in the great Ganges but it is impossible to calculate the number of bodies I have had in the past. If the body parts that have been severed from my past bodies were to be piled up, the heap would be larger than Mount Meru.’ Bodhisattva great beings who understand the implications of this should therefore not feel any hostility even when their body is cut up or pierced. Instead, they should develop love and dedicate it all for the sake of omniscience. If they can do so, those bodhisattvas will never be apart from the perfection of patience. Venerable Śāradvatīputra, moreover, bodhisattva great beings who wish to awaken to unsurpassed and perfect buddhahood should make their minds similar to the earth, water, fire, [F.56.a] wind, and space.”
3.11富樓那回答說：「舍利弗尊者，你應該把聲聞的忍辱看作黃銅的光澤，而菩薩的忍辱就像恆河的黃金的光澤。舍利弗尊者，而且，如果有人砍掉菩薩摩訶薩身體的所有大小身體部分，他應該告訴自己：『雖然可能計算得出大恆河中沙粒的數量，但卻不可能算出我過去生中擁有過的身體數量。如果把我過去生中被砍掉的身體部分堆積在一起，那堆積的量會比須彌山還要大。』理解這個含義的菩薩摩訶薩，因此即使身體被砍斷或刺穿，也不應該產生任何敵意。相反，他們應該發起慈心，並將其全部奉獻用來證得一切智。如果他們能夠這樣做，那些菩薩將永遠不會失去忍辱波羅蜜多。舍利弗尊者，而且，希望證得無上正等覺的菩薩摩訶薩應該使他們的心與大地、水、火、風和虛空相似。」
3.12Śāradvatīputra replied, “Venerable Pūrṇa, what does it mean that bodhisattva great beings’ minds should be similar to the earth, water, fire, wind, and space?”
3.12舍利弗尊者答道：「富樓那尊者，菩薩摩訶薩的心應當如何與大地、水、火、風和虛空相似呢？」
3.13Pūrṇa replied, “Venerable Śāradvatīputra, as an analogy, if you anoint the earth with a beautiful ointment, it feels no attachment toward that. Alternatively, if you smear the earth with a repulsive ointment, there is no anger. Similarly, bodhisattvas do not feel any attachment to beautiful sights, sounds, smells, tastes, or textures. Nor do they feel hostility toward repulsive sights, sounds, smells, tastes, or textures. They do not lose their patience, lessen in their enthusiasm, or develop any hostility. Therefore, the minds of the bodhisattvas are similar to the earth as well as to water, fire, and wind. How are their minds similar to space? Well, space does not feel attachment to any ointment, no matter how delightful, nor does it feel any aversion to repulsive excrement or urine. In just the same way, bodhisattva great beings do not develop any attachment to beautiful forms, nor do they feel aversion to ugly forms. Similarly, neither do they develop any attachment to pleasant sounds, smells, tastes, or textures, nor aversion to repulsive ones. They do not lose their patience or lessen in their enthusiasm. This is why the minds of bodhisattva great beings are like space. Venerable Śāradvatīputra, this is how the minds of bodhisattva great beings are like the earth, [F.56.b] water, fire, wind, and space.”
3.13富樓那回答說：「舍利弗尊者，舉個比喻來說，如果你在大地上塗抹芬香的油膏，大地對此毫無貪愛。反之，如果你在大地上塗抹令人厭惡的油膏，大地也不會生起瞋恨。同樣地，菩薩摩訶薩對於美好的色、聲、香、味、觸都不產生貪愛，對於令人厭惡的色、聲、香、味、觸也不生起瞋恨。他們不會失去忍辱，不會減弱精進，也不會產生任何敵意。因此，菩薩摩訶薩的心就像大地一樣，也像水、火和風一樣。他們的心怎樣像虛空呢？虛空對於任何芬香的油膏都不產生貪愛，無論多麼令人愉悅，也對令人厭惡的糞便或尿液不產生厭惡。菩薩摩訶薩也正是如此，對於美好的色不產生貪愛，對於醜陋的色也不產生厭惡。同樣地，他們既不對悅耳的聲、香、味、觸產生貪愛，也不對令人厭惡的聲、香、味、觸產生厭惡。他們不會失去忍辱，也不會減弱精進。這就是為什麼菩薩摩訶薩的心像虛空一樣。舍利弗尊者，這就是菩薩摩訶薩的心像大地、水、火、風和虛空的方式。」
3.14Śāradvatīputra asked, “Venerable Pūrṇa, anything that is like space must be infinite, so does that mean that bodhisattvas are infinite?”
3.14舍利弗尊者問道：「富樓那尊者，既然像虛空一樣的事物必然是無邊無際的，那麼菩薩也是無邊無際的嗎？」
3.15Pūrṇa replied, “Venerable Śāradvatīputra, bodhisattvas should consider the mind within their body to be like space. If they can reason and think in this way, then the bodhisattva great beings will have the strength and skill to bear the blows of sticks, clubs, and weapons. Likewise, by means of the perfection of wisdom, they should understand all bodies in this way. Then the bodhisattvas can uphold the perfection of patience. Since they embrace the perfection of wisdom, they will have the strength to bear all the sufferings experienced by beings in the hells, including the fires and the blows of the hell beings’ weapons and sticks. The ability to bear hardship is itself the perfection of patience. Why is that? Since beginningless time in saṃsāra, bodhisattvas have experienced all of these sufferings. However, even though they had to suffer in this way, they did not attain the result of a stream enterer, nor the result of a once-returner, nor the result of a non-returner, nor the state of a worthy one, nor did they attain awakening by themselves. However, as bodhisattva great beings perceive the implications, they should be able to bear those sufferings. As an analogy, if a man has a delicious meal, he will feel satisfied, delighted, happy, pleased, joyful, and content. He might even feel exhilarated. Likewise, when bodhisattvas see a beggar, even if it is someone who wants to harm those bodhisattvas, they should feel the same joy, deference, and respect for the beggar as a worthy one who has exhausted all defilements [F.57.a] would feel if he saw the Thus-Gone One. They should then dedicate the entire mental process involved toward omniscience. Doing so, those bodhisattva great beings are upholding the perfection of patience.”
3.15富樓那回答說：「舍利弗尊者，菩薩應該將身體內的心念視為如同虛空一樣。如果他們能夠按照這樣推理和思維，那麼菩薩摩訶薩將會有力量和技巧來承受木棍、棍子和武器的打擊。同樣地，藉由智慧波羅蜜多，他們應該按照這種方式理解所有的身體。這樣菩薩就能夠堅持忍辱波羅蜜多。既然他們體現了智慧波羅蜜多，他們就會有力量承受地獄中眾生所經歷的所有苦難，包括火焰和地獄眾生武器與棍子的打擊。承受困難的能力本身就是忍辱波羅蜜多。為什麼呢？因為自無始輪迴以來，菩薩已經經歷過所有這些苦難。然而，儘管他們必須以這種方式受苦，但他們並未得到須陀洹的果位，也未得到斯陀含的果位，也未得到阿那含的果位，也未得到阿羅漢的境界，也未自己證得菩提。然而，菩薩摩訶薩應該能夠按照他們所領悟的含義來承受那些苦難。舉個比喻，如果一個人享用美味的食物，他會感到滿足、喜悅、快樂、高興、歡喜和愉悅。他甚至可能感到興奮。同樣地，當菩薩看到一個乞丐時，即使是想要傷害這些菩薩的人，他們也應該對這個乞丐懷抱同樣的喜悅、恭敬和尊重，就如同一位已經消除了所有煩惱的阿羅漢看到如來時所感受的一樣。他們應該將整個心理過程奉獻給一切智。這樣做，那些菩薩摩訶薩就是在堅持忍辱波羅蜜多。」
3.16This is the second chapter from “The Perfection of Patience.”
3.16（結尾）
Chapter 3
第三章
3.17Pūrṇa continued, “Venerable Śāradvatīputra, moreover, if bodhisattva great beings are being scolded, they should not retaliate but remain patient. Why is that? Because that way they do not abandon omniscience. Even if they are struck, they should not fight back. When people are hostile, they should not get angry. When they are abused, they should not repay in kind. When people revile them, they should not reciprocate. Instead, they should simply remain forbearing. And why is that? Because that way they do not abandon omniscience. Even if others stab them with spears or arrows, they should not become angry, impatient, disturbed, or short-tempered. If they can succeed in that manner, those bodhisattvas will be practicing the perfection of patience and even their body will begin to shine with a golden complexion. Venerable Śāradvatīputra, in this way bodhisattva great beings should possess the strength of patience and the willingness to joyfully accept difficult situations. That is because with patience and joyful acceptance they can uphold the perfection of patience, approach the omniscient state, and distance themselves from the sufferings of saṃsāra. However, if bodhisattvas are attracted to the levels of the hearers or the solitary buddhas, their practice of the perfection of patience is weakened. Why is that? Because, if they are attracted to the levels of the hearers or the solitary buddhas, no matter how much suffering they take upon themselves, [F.57.b] those bodhisattvas have abandoned their proper experience and strayed into a different domain.”
3.17富樓那繼續說：「舍利弗尊者，而且，如果菩薩摩訶薩被責罵，他們不應該反擊，而應該保持忍辱。為什麼呢？因為這樣他們就不會放棄一切智智。即使被打擊，他們也不應該還手。當人們懷有敵意時，他們不應該生氣。當被辱罵時，他們不應該以牙還牙。當人們詆毀他們時，他們不應該反唇相譏。相反地，他們應該只是保持寬容。為什麼呢？因為這樣他們就不會放棄一切智智。即使別人用長矛或箭刺他們，他們也不應該變得憤怒、急躁、煩亂或易怒。如果他們能夠以這種方式成功，那些菩薩就會在實踐忍辱波羅蜜多，甚至他們的身體將開始閃耀著金色的光輝。舍利弗尊者，以這種方式，菩薩摩訶薩應該具有忍辱的力量，以及欣然接受困難情況的意願。那是因為通過忍辱和欣然接納，他們能夠持守忍辱波羅蜜多，接近一切智智的境界，並遠離輪迴的苦難。然而，如果菩薩被吸引到聲聞或獨覺的層次，他們的忍辱波羅蜜多實踐就會減弱。為什麼呢？因為，如果他們被吸引到聲聞或獨覺的層次，無論他們承受多少苦難，那些菩薩已經放棄了他們適當的經驗，而墮入了不同的領域。」
3.18Śāradvatīputra asked, “Venerable Pūrṇa, what does it take for bodhisattvas to stray into a different domain?”
3.18舍利弗尊者問道：「尊者富樓那，菩薩要具備什麼條件才會偏離正道呢？」
Pūrṇa replied, “Venerable Śāradvatīputra, whether bodhisattvas are attracted to the levels of the hearers or the solitary buddhas, or the mindset of the hearers or the solitary buddhas, or the paths of the hearers or the solitary buddhas, that in itself causes the bodhisattvas to stray into a different domain.”
富樓那回答說：「舍利弗尊者，無論菩薩被吸引到聲聞或獨覺的階位，或者聲聞或獨覺的心態，或者聲聞或獨覺的道路，這本身就會導致菩薩偏離他們應有的領域。」
3.19Śāradvatīputra asked, “Venerable Pūrṇa, what is the proper domain of bodhisattvas?”
3.19舍利弗尊者問道：「富樓那尊者，菩薩的正確領域是什麼？」
Pūrṇa replied, “Venerable Śāradvatīputra, bodhisattvas should be concerned with the six perfections and the state of omniscience. The domain of the bodhisattvas consists of the perfection of generosity, the perfection of discipline, the perfection of patience, the perfection of diligence, the perfection of concentration, and the perfection of insight. When bodhisattvas are practicing these perfections, they engage in the proper domain of bodhisattvas. For such people, even the evil Māra will find no opportunity to cause any harm. As an analogy, a fox is unable to harm a tortoise and when it realizes that, it tires and leaves. In the same way, Venerable Śāradvatīputra, when bodhisattvas train in the six perfections, the evil Māra can find no chance to harm them and, realizing that, he tires and leaves. Venerable Śāradvatīputra, even if the evil Māra were to emanate as many evil demons as there are beings in the entire trichiliocosm and equip each of those demons with a retinue of that same number of demons, they would find no opportunity to harm the bodhisattva great beings who are practicing the six perfections. Not having any success, they would tire and leave, just like the fox leaves the tortoise. [F.58.a] Venerable Śāradvatīputra, therefore, bodhisattva great beings should tell themselves, ‘Whatever happens, I will never relinquish the six perfections. If I succeed in that, the evil Māra shall have no chance to harm me.’ ”
富樓那答道：「舍利弗尊者，菩薩應當關注六波羅蜜多和一切智的境界。菩薩的領域包括檀波羅蜜多、持戒波羅蜜多、忍辱波羅蜜多、精進波羅蜜多、禪定波羅蜜多和般若波羅蜜多。當菩薩實踐這些波羅蜜多時，他們就在從事菩薩的正當領域。對於這樣的人，即使是邪惡的魔也找不到傷害他們的機會。打個比方，狐狸無法傷害烏龜，當它意識到這一點時，它就感到疲倦而離開了。同樣地，舍利弗尊者，當菩薩修行六波羅蜜多時，邪惡的魔找不到傷害他們的機會，意識到這一點後，他感到疲倦而離開。舍利弗尊者，即使邪惡的魔幻化出與整個三千大千世界眾生數量一樣多的邪惡魔眾，並為每個魔配備同樣數量的魔眾作為隨從，他們也找不到機會傷害正在實踐六波羅蜜多的菩薩摩訶薩。由於沒有取得任何成功，他們就會感到疲倦而離開，就像狐狸離開烏龜一樣。舍利弗尊者，因此，菩薩摩訶薩應當告訴自己：『無論發生什麼，我永遠不會放棄六波羅蜜多。如果我在這方面成功了，邪惡的魔就沒有機會傷害我了。』」
3.20Śāradvatīputra asked, “Venerable Pūrṇa, how can one tell if bodhisattvas are influenced by demons?”
3.20舍利弗尊者問道：「富樓那尊者，怎樣才能判斷菩薩是否受到魔的影響？」
Pūrṇa replied, “Venerable Śāradvatīputra, one can tell that bodhisattva great beings are influenced by demons if they do not listen to the perfections. Likewise, one can tell that bodhisattvas are influenced by demons if they are not accomplishing the perfections. Bodhisattvas should not become hostile or lose their patience even if they realize, ‘This demon is approaching me in order to create obstacles for my attainment of omniscience.’ If bodhisattva great beings can act like that, they are practicing the perfection of patience. The bodhisattvas should then think, ‘When I awaken to unsurpassed and perfect buddhahood, I will teach the Dharma to all beings in order to eradicate their attachment, anger, and delusion.’ If bodhisattva great beings can be mindful at that time, they will overcome the evil Māra. Whenever bodhisattvas lose sight of the state of omniscience, they should tell themselves, ‘I have strayed into an incorrect domain.’ Why is that? Because in that way they can reprimand themselves saying, ‘I have lost sight of omniscience.’ ”
富樓那尊者回答說：「舍利弗尊者，菩薩摩訶薩如果不聽聞波羅蜜多，就可以看出他們受到了魔的影響。同樣地，如果菩薩沒有圓滿波羅蜜多，也可以看出他們受到了魔的影響。菩薩即使意識到『這個魔正在接近我，想要為我成就一切智設置障礙』，也不應該變得敵對或失去忍辱。菩薩摩訶薩如果能夠這樣做，就是在實踐忍辱波羅蜜多。菩薩應該這樣思考：『當我證悟無上正等覺時，我將為所有眾生宣說法教，以消除他們的貪愛、瞋恨和愚癡。』菩薩摩訶薩如果能在那時保持正念，就會克服邪惡的魔。每當菩薩失去一切智的境界時，應該告訴自己：『我已經偏離了正確的領域。』為什麼呢？因為這樣他們就能責備自己說：『我已經失去了一切智。』」
3.21Śāradvatīputra asked, “Venerable Pūrṇa, how do bodhisattvas waste their time?”
3.21舍利弗尊者問道：「富樓那尊者，菩薩如何會浪費時間呢？」
Pūrṇa replied, “Venerable Śāradvatīputra, if bodhisattvas are practicing any of these six perfections but lose sight of omniscience, or fail to dedicate toward omniscience, then those bodhisattvas are wasting their time [F.58.b] by involving themselves in craving and dullness. However, if the bodhisattvas spend two, three, or four days contemplating generosity, discipline, patience, diligence, concentration, and insight, and also dedicate these perfections toward unsurpassed and perfect awakening, then their time becomes meaningful. All of their meditations on generosity, discipline, patience, diligence, concentration, and insight will bear fruit.”
富樓那回答說：「舍利弗尊者，如果菩薩正在修習這六波羅蜜多中的任何一個，但卻失去了一切智的觀想，或者沒有將修行迴向於一切智，那麼這些菩薩就是在浪費他們的時間，因為他們陷入了渴望和遲鈍之中。然而，如果菩薩花費兩天、三天或四天的時間觀想布施、戒、忍辱、精進、禪定和慧，並且也將這些波羅蜜多迴向於無上正等菩提，那麼他們的時間就變得有意義了。他們對布施、戒、忍辱、精進、禪定和慧的所有冥想都將結出果實。」
3.22Śāradvatīputra asked, “Venerable Pūrṇa, what is the difference between the patience of the bodhisattvas and the patience of those worthy ones who have exhausted defilements? How are they dissimilar?”
3.22舍利弗尊者問道：「尊者富樓那，菩薩的忍辱與已經斷盡煩惱的阿羅漢的忍辱有什麼區別？兩者有什麼不同之處？」
3.23Pūrṇa replied, “Venerable Śāradvatīputra, think of the central mountain and a mustard seed. How are they different in terms of size, height, and weight? How are they dissimilar?”
3.23富樓那回答：「舍利弗尊者，請你想一想須彌山和芥子。它們在大小、高度和重量方面有何不同？它們有何差異？」
3.24Śāradvatīputra said, “Venerable Pūrṇa, the difference between Meru, the central mountain, and a mustard seed in terms of size, height, and weight is boundless. Their dissimilarity is boundless.”
3.24舍利弗尊者說：「富樓那尊者，須彌山這個中央大山與芥子相比，在大小、高度和重量方面的差異是無限的。它們的不同之處也是無限的。」
3.25Pūrṇa said, “Venerable Śāradvatīputra, that is correct. The difference between the patience of the bodhisattvas and the patience of the worthy ones is boundless. Their dissimilarity is boundless. Venerable Śāradvatīputra, if you compare the water in the ocean to the water contained in a single drop that is lifted from the ocean using the tip of a hair, which of these two is greater and infinitely larger?”
3.25富樓那說：「舍利弗尊者，正是如此。菩薩的忍辱與阿羅漢的忍辱之間的差別是無邊的，它們的不相同也是無邊的。舍利弗尊者，如果你把大海中的水與用毛尖從大海中提起的一滴水相比，這兩者中哪一個更多、無限地更大呢？」
3.26Śāradvatīputra said, “Venerable Pūrṇa, the water contained in a single drop that is lifted from the ocean with the tip of a hair would not constitute even one percent of the water in the ocean. Nor would it measure a thousandth, a hundred thousandth, a millionth, or a trillionth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice.”
3.26舍利弗尊者說：「富樓那尊者，用毛髮尖端從海洋中提起的單滴水，不足海洋中水的百分之一。也不足千分之一、十萬分之一、百萬分之一或兆分之一。實際上，沒有任何數字、分數、計算、類比或比較足以說明。」
3.27Pūrṇa said, “Venerable Śāradvatīputra, in the same way the patience of the hearers does not constitute even one percent of the patience of bodhisattvas. [F.59.a] Nor does it measure a thousandth, a hundred thousandth, or a trillionth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice.”
3.27富樓那說：「舍利弗尊者，同樣地，聲聞的忍辱不足以構成菩薩忍辱的百分之一。也不足以衡量千分之一、十萬分之一或兆分之一。事實上，任何數字、分數、枚舉、比喻或比較都不足以說明。」
3.28Then the Blessed One said to Venerable Pūrṇa Maitrāyaṇīputra, “Pūrṇa, due to the power of the Buddha you have eloquently explained the bodhisattva great beings’ perfection of patience. Excellent, excellent! Pūrṇa, if one wishes to grasp the extent of the bodhisattva great beings’ patience this amounts to wishing to grasp and understand the extent of the Thus-Gone One’s patience. Why is that? Because, Pūrṇa, bodhisattvas possess boundless patience.”
3.28薄伽梵於是告滿慈子尊者說：「富樓那，由於佛陀的加持，你已經清楚地說明了菩薩摩訶薩的忍辱波羅蜜多。善哉，善哉！富樓那，若有人想要領悟菩薩摩訶薩的忍辱有多廣大，這就等同於想要領悟和理解如來的忍辱有多廣大。為什麼呢？因為富樓那，菩薩具備無邊的忍辱。」
3.29After the Blessed One had said this, Venerable Śāradvatīputra, Pūrṇa Maitrāyaṇīputra, the great hearers and the entire world, including its gods, humans, asuras, and gandharvas, rejoiced and praised what the Blessed One had said.
3.29薄伽梵說完這些話後，舍利弗尊者、滿慈子尊者、眾多聲聞以及整個世界包括天神、人類、阿修羅和乾闥婆都歡喜雀躍，讚歎薄伽梵所說的法語。
3.30This is the third chapter from “The Perfection of Patience.”
3.30（結尾）