Summary of Contents
內容摘要
“Here, Śāriputra, bodhisattva great beings who want to fully awaken to all dharmas in all forms should make an effort at the perfection of wisdom.”
「舍利弗，想要對一切法的一切色相完全覺悟的菩薩摩訶薩應當為般若波羅蜜多而努力精進。」
2.2In regard to this explanation of the perfection of wisdom, the Lord presents an exegesis by means of three gateways and eleven rounds of teaching. Taking three types of trainees as the point of departure—those who understand the perfection of wisdom by means of a brief indication, those who understand when there is an elaboration, and those who need to be led—it explains by means of
2.2關於這部般若波羅蜜多的解釋，世尊通過三個入門方式和十一輪教法來呈現詮釋。以三類修行者為出發點——那些通過簡明指示就能領悟般若波羅蜜多的人、那些需要詳細說明才能領悟的人，以及那些需要被引導的人——它通過
the gateway of brief teaching,
簡略教法的門徑，
the gateway of intermediate teaching, and
中等教導的門徑，以及
the gateway of detailed teaching.
詳細教法的門徑。
2.3Thus the Lord, by means of the sequence of teachings in the introduction chapter, and because it is a great undertaking, has set the stage for the explanation. Then he says to the elder Śāriputra, “Here, Śāriputra, bodhisattva great beings who want to fully awaken to all dharmas in all forms should make an effort at the perfection of wisdom.” And having given just that explanation, he then falls completely silent. This is, therefore, “the perfection of wisdom taught in brief.”
2.3如是世尊藉著序品中教法的次第，以及因為這是偉大的事業，為解釋做好了準備。然後他對長老舍利弗說：「舍利弗啊，想要對一切形式中的一切法完全覺醒的菩薩摩訶薩，應當在般若波羅蜜多上精進努力。」並且僅僅給出了這個解釋之後，他就完全沉默了。因此，這就是「簡要教示的般若波羅蜜多」。
2.4As the Lord had fallen completely silent, so the elder Śāriputra, [F.38.a] taking as his point of departure the welfare of those who understand when there is an elaboration, starts the intermediate teaching with the question,
2.4世尊既已完全保持沉默，長老舍利弗就此為契機，[F.38.a]為了利益那些能理解詳細闡釋的人，用這個問題開啟中等教法。
“How then, Lord, should bodhisattva great beings who want to fully awaken to all dharmas in all forms make an effort at the perfection of wisdom?”
「世尊，菩薩摩訶薩想要對一切形式中的一切法完全覺悟，應當如何修習般若波羅蜜多？」
2.5Then the Lord, taking just that brief statement as his point of departure, teaching, in just that brief statement, all phenomena, and also teaching the four practices, gives an exposition in eight parts, concerning
2.5然後世尊以那簡要的陳述為起點，在那簡要的陳述中教導一切現象，也教導四種修習，給出分為八個部分的詳細說明，涉及
why bodhisattvas endeavor,
菩薩為什麼修習
how bodhisattvas endeavor,
菩薩如何修習
the defining marks of those who endeavor,
那些精進者的相。
the subdivisions of those who endeavor,
精進者的分類。
the instructions for the endeavor,
修行的教導，
the benefits of the endeavor,
精進的利益，
the subdivisions of the endeavor, and
精進的分類，以及
the specific instruction for coming to an authoritative conclusion about this exposition.
這個論述的權威性結論的具體教導。
2.6Among these, it teaches all the wholesome dharmas, from
2.6其中，宣說一切善法，從
“Śāriputra, here bodhisattva great beings, having stood in the perfection of wisdom by way of not taking their stand on it”
「舍利弗，這裡菩薩摩訶薩，以不取著的方式而安住於般若波羅蜜多」
up to
直到
“should cultivate great love, great compassion, great joy, and great equanimity.”
「應當修習大愛、大悲、大喜、大捨。」
2.7Then, from
2.7那時，從
“who want to fully awaken to the knowledge, furnished with the best of all aspects, of a knower of all aspects,”
「想要圓滿覺悟具足一切最殊勝相的一切智者的智慧，」
up to
直至
“So, Śāriputra, bodhisattva great beings take to these sorts of sense objects in order to bring beings to maturity,”
舍利弗，菩薩摩訶薩為了使有情成熟，而接受這些色等。
is the explanation of why bodhisattvas endeavor. Then, from,
這是對菩薩們努力的原因所做的解釋。然後，從
“Lord, how then should bodhisattva great beings practice the perfection of wisdom?”
「世尊，那麼菩薩摩訶薩應當如何修習般若波羅蜜多呢？」
and from
而從
“a giver of… the eight-branched confession and restoration,”
「施予者……八支懺悔與恢復，」
and from
而從
“the four concentrations,”
「四禪」
up to
直到
“the eighteen distinct attributes of a buddha” [F.38.b]
「佛的十八不共法」
is the explanation of how bodhisattvas endeavor. Then, from,
是菩薩精進的解釋。然後，從
“Lord, how are bodhisattva great beings who engage with the perfection of wisdom ‘engaged’?”
世尊，菩薩摩訶薩們怎樣才是「已經從事」般若波羅蜜多的菩薩摩訶薩呢？
up to
直到
“do not produce an immoral thought, [a malicious thought,] a lazy thought, a distracted thought, or an intellectually confused thought”
「不生不善心、不生惡心、不生懈怠心、不生散亂心、不生愚癡心」
is the explanation of the defining marks of those who endeavor. Then, from,
這是那些精進者的相的解釋。然後，從
“Where did they die, Lord, bodhisattva great beings dwelling by means of this yogic practice of the perfection of wisdom who have taken birth here?”
「世尊，菩薩摩訶薩以此般若波羅蜜多瑜伽行住於此者，他們死後往生何處？」
up to where it predicts the awakening of
直到預示覺悟之處
“a hundred thousand one hundred million billion beings”
「百萬億有情」
is the explanation of the subdivisions of those who endeavor.
這是對那些努力修習者的細分說明。
2.11Then, from,
2.11隨後，從，
“Subhūti, starting with the perfection of wisdom, be confident in your readiness to give a Dharma discourse to the bodhisattva great beings about how bodhisattva great beings go forth in the perfection of wisdom,”
須菩提，從般若波羅蜜多開始，要有信心，準備好向菩薩摩訶薩講說法要，說明菩薩摩訶薩們如何在般若波羅蜜多中前進。
up to
直到
“just that is the advice about the perfection of wisdom of bodhisattvas, just that is the instruction,”
「就是對菩薩的般若波羅蜜多的勸告，就是教導」
teaches the instructions for the endeavor. Then, from,
闡述了為努力而做的教導。隨後，從
“Lord, bodhisattva great beings who want to comprehend form should train in the perfection of wisdom,”
「世尊，菩薩摩訶薩想要通達色，應當修習般若波羅蜜多。」
up to
直到
“because in this perfection of wisdom is detailed instruction for the three vehicles in which bodhisattva great beings should train on the level of śrāvakas and pratyekabuddhas, bodhisattvas, and buddhas,”
「因為在這般若波羅蜜多中，詳細闡述了三乘的教法，菩薩摩訶薩應當在聲聞、辟支佛、菩薩及諸佛的層次上進行修習，」
teaches the benefits of the endeavor. Then, from,
講述努力的利益。然後，從 </content>
“Lord, [F.39.a] given that I do not find, do not apprehend, and do not see a bodhisattva or the perfection of wisdom,”
「世尊，我找不到、執不著、看不見菩薩和般若波羅蜜多，」
up to
直到
“someone who does not teach and explain to them that such things as those are works of Māra, Subhūti, they should know is a bad friend of a bodhisattva great being, and knowing that, should shun them,”
「須菩提，若有人不為他們教導和解釋那些東西是魔業，他們應當知道此人是菩薩大有情的惡友，知道這一點後，應當遠離他們。」
teaches the subdivisions of the endeavor. Then, from,
教授努力的細分。隨後，從
“Lord, you say ‘bodhisattva great being.’ What is the meaning of the term?”
「世尊，您說『菩薩大有情』。這個詞語的意思是什麼？」
up to the questions of the chief of the gods, starting with twenty-eight questions and then the series of questions and responses by the two elders, is the two-part specific instruction for coming to an authoritative conclusion about this brief exposition in terms of the meaning of the words and the characteristic marks.
直到天神之長提出的問題，始於二十八個問題，然後由兩位長老進行一系列的問答，這是關於根據詞義和特徵來確定這篇簡明論述的權威結論的兩部分具體教導。
Thus, the intermediate explanation of the perfection of wisdom is completed in these stages.
如是，般若波羅蜜多的中間解釋在這些階段中已經完成。
2.15This intermediate teaching, furthermore, is an explanation in ultimate truth mode that takes as its point of departure the knowledge of all aspects, that is, the state of the nonconceptual perfection of wisdom.
2.15這個中間教法，進一步是以一切相智為出發點的勝義諦模式的說明，也就是說，它以無分別般若波羅蜜多的境界為出發點。
2.16Then, the detailed explanation, starting with the knowledge of all aspects of the bodhisattva’s path that takes the conceptual and nonconceptual perfection of wisdom as its point of departure, gives a detailed explanation in two parts, governed by the conventional and ultimate, for the sake of those who need to be led. The teaching of the sequence of these is given below in the specific appropriate contexts.
2.16接著，詳細解釋是以菩薩道的一切相智為出發點，以有分別和無分別的般若波羅蜜多為基礎，為了引導需要被引導的有情，分別從世俗和勝義兩個角度進行詳細的解釋。這些教法順序的教導，將在下面相應的具體場景中給出。
2.17Then there are the “eleven rounds” of teaching. These eleven rounds of teaching are:
2.17接著有十一輪的教導。這十一輪的教導是：
the first round in which an explanation is addressed to Śāriputra;
第一輪中針對舍利弗進行的解說；
the second, a detailed explanation by the elder Subhūti;
第二，長老須菩提的詳細解釋；
then the address to Śatakratu,
然後對釋提桓因的開示，
then to elder Subhūti;
然後對長老須菩提說明。
then to the noble Maitreya,
然後對彌勒菩薩說法，
then to the elder Subhūti,
然後向長老須菩提說法，
then to Śatakratu, [F.39.b]
然後到釋提桓因，
then to the elder Subhūti,
然後到長老須菩提，
then to Maitreya,
然後到彌勒菩薩，
then to the venerable Subhūti;
然後到尊者須菩提；
and with the story of Sadāprarudita and Dharmodgata, the entrusting of the sūtra to venerable Ānanda.
以及常啼菩薩和法生的故事，以及將此經託付給尊者阿難。