Chapter 15: The Bases of Cognition
第十五章：識處的基礎
15.1Now Vajrapāṇi, Lord of the Guhyakas, said to the Blessed One, “I hope, Blessed One, that I have not made any false statements about the Realized One in this teaching. Indeed, I hope that what I have said aligns with the teaching of the realized ones. Blessed One, the teaching of the realized ones is deep; Blessed One, the secret of the realized ones is profound. It runs counter to the whole world. The understanding of the minds of the realized ones, Blessed One, is truly difficult to grasp. What I have taught, Blessed One, is whatever knowledge of the realized ones has been established in my body and comes out in that way. It is not due to my own personal effort.”
15.1那時，金剛手密跡金剛力士對薄伽梵說：「我希望，薄伽梵，在這個教法中我沒有對如來作出虛假的陳述。確實，我希望我所說的內容符合如來的教法。薄伽梵，如來的教法深奧；薄伽梵，如來的秘密深遠。它違逆整個世界。如來的心意之理解，薄伽梵，確實難以把握。我所教導的，薄伽梵，是無論什麼如來的知識已經在我身中建立並以那種方式顯現出來。這不是因為我自己個人的努力。」
15.2The Blessed One responded, “Precisely so, Lord of the Guhyakas. It is just as you have said. All those who speak the Dharma in conformity with the realized ones, Lord of the Guhyakas, have had the wisdom of the realized ones established in their bodies. Why so? It would not be possible otherwise, Lord of the Guhyakas. It would make no sense. It is simply impossible for beings who have not been empowered by the authority of the realized ones [F.160.b] to be in conformity with the true nature of the realized ones or to speak of the secrets of the realized ones. Why is that? Who, indeed, has the power to understand, hear about, or speak of the secrets of the realized ones without being empowered by the authority of the realized ones? Moreover, Lord of the Guhyakas, those who say that the true nature of the realized ones is the real, that the true nature of the realized ones is reality, that the dwelling place of the realized ones is the real, they are speaking correctly. Those who say this are giving a correct formulation of the Dharma.
15.2薄伽梵說道：「正是如此，密跡金剛力士。完全如你所說的一樣。所有按照如來而說法的人，密跡金剛力士啊，都是在他們的身體中建立了如來的智慧。為什麼呢？否則就不可能，密跡金剛力士。那樣就講不通了。沒有受到如來的權威賦予力量的眾生，根本不可能符合如來的實性，也不可能談論如來的秘密。為什麼呢？誰能夠在沒有受到如來的權威賦予力量的情況下，去理解、聽聞或談論如來的秘密呢？而且，密跡金剛力士啊，那些說如來的實性就是真實的、如來的實性就是真理的、如來的住處就是真實的人，他們說得是對的。說這些話的人，就是在正確地表述法。」
15.3“Truly, Lord of the Guhyakas, what is taught, indicated, and made evident here in this formulation of the Dharma is the unsurpassable and perfect awakening of the blessed buddhas of the past, present, and future, which runs counter to the whole world. Moreover, Lord of the Guhyakas, all those beings who hear this formulation of the Dharma, take an interest in it, and accept it will also run contrary to the whole world. Lord of the Guhyakas, those who take an interest in this formulation of the Dharma and accept it after they hear it will be able to pick up Mount Meru, the king of mountains, and support it with their heads or their shoulders. However, those beings who have not put down the proper roots of virtue will not even be able to take an interest in this formulation of the Dharma, much less accept it or believe in it. What more need be said about upholding it, supporting it, understanding it, or putting it into practice? That would be impossible.
15.3「金剛手啊，在這個法的表述中所教導、指示和闡明的，實際上就是過去、現在和未來諸佛的無上正等覺，它與整個世界的觀念相悖。而且，金剛手啊，所有聽聞這個法的表述、對它感興趣並接受它的眾生，也都將與整個世界的觀念相悖。金剛手啊，那些聽聞這個法的表述後，對它感興趣並接受它的眾生，將能夠舉起須彌山──諸山之王，用他們的頭或肩膀支撐它。然而，那些沒有種下適當善根的眾生，甚至連對這個法的表述產生興趣都不能，更不用說接受它、相信它了。還有什麼需要說的呢？恭敬奉持它、支撐它、理解它、實踐它──這一切都是不可能的。」
15.4“Lord of the Guhyakas, the beings who hear this formulation of the Dharma and take an interest in it will not have served only one buddha or even ten buddhas. It should be understood, Lord of the Guhyakas, that these good persons will have served buddhas for many hundreds of thousands of millions and billions of eons, and they will have accumulated a supply of merit and become resolved upon the Great Vehicle. Lord of the Guhyakas, such beings will not have served one buddha, nor two, nor three, [F.161.a] nor four, nor five, nor will they have served ten. Rather, Lord of the Guhyakas, such beings will have served many buddhas, done the preparations, and put down the roots of virtue within this Great Vehicle.”
15.4「密跡金剛力士啊，那些聽聞這個法義的教法，並對其生起興趣的眾生，絕不只是侍奉過一尊佛陀，甚至也不只是侍奉過十尊佛陀。密跡金剛力士啊，要明白的是，這些善良的人會在許多百千萬億劫中侍奉過諸佛，並且積聚了福德資糧，決意追求大乘。密跡金剛力士啊，這樣的眾生不會只侍奉過一尊佛陀，也不會是兩尊、三尊，或四尊、五尊，也不會侍奉過十尊。相反地，密跡金剛力士啊，這樣的眾生會侍奉過許多諸佛，做過各種準備，並且在這大乘中種植了善根。」
15.5The bodhisattva Śāntamati then inquired of the Blessed One, “It is said, ‘calming, calming.’ What is this ‘calming,’ Blessed One, or through the calming of what is there said to be calming?”
15.5菩薩寂慧於是向薄伽梵請問：「說『止、止』。薄伽梵啊，這個『止』是什麼呢？或者透過止什麼而說為『止』呢？」
15.6The Blessed One said, “When the word calming is said, noble son, it is a designation for the calming of the afflictions. The expression calming of the afflictions is a designation for the calming of fantasies, ruminations, and suppositions. The expression the calming of fantasies, ruminations, and suppositions is a designation for the calming of fixed attention to notions in the mind. The expression the calming of fixed attention to notions in the mind is a designation for the calming of the distorted views. The expression the calming of the distorted views is a designation for the calming of a cognitive basis or cause. The expression the calming of a cognitive basis or cause is a designation for the calming of craving, becoming, and ignorance. The expression the calming of craving, becoming, and ignorance is a designation for the calming of the conceptualization of ‘I’ and ‘mine.’ The expression the calming of the conceptualization of ‘I’ and ‘mine’ is a designation for the calming of name and form. The expression the calming of name and form is a designation for the calming of the view that the self is eternal and the view that the self is destroyed completely at death. The expression the calming of the view that the self is eternal and the view that the self is destroyed completely at death is a designation for the calming of the belief in a true self.
15.6薄伽梵說：「善男子，當說『止』時，這是對煩惱平息的稱呼。『煩惱的平息』這個表述，是對幻想、思考和臆測平息的稱呼。『幻想、思考和臆測的平息』這個表述，是對心中對概念的固著注意平息的稱呼。『心中對概念的固著注意平息』這個表述，是對扭曲見解平息的稱呼。『扭曲見解的平息』這個表述，是對認知基礎或原因平息的稱呼。『認知基礎或原因的平息』這個表述，是對愛、有和無明平息的稱呼。『愛、有和無明的平息』這個表述，是對『我』和『我的』這些概念平息的稱呼。『『我』和『我的』這些概念的平息』這個表述，是對名色平息的稱呼。『名色的平息』這個表述，是對自我常住之見和自我在死時完全斷滅之見平息的稱呼。『自我常住之見和自我在死時完全斷滅之見的平息』這個表述，是對真實自我信念平息的稱呼。」
15.7“Indeed, Śāntamati, all those afflictions that occur in association with beliefs, causes, and cognitive bases arise from the belief in a true self. From the calming of the belief in a true self comes the calming of all views. From the calming of the belief in a true self comes the calming of all wishes. [F.161.b] From the calming of the belief in a true self comes the calming of all afflictions.
15.7「實在是這樣，寂慧菩薩。所有與信念、原因和認識基礎相關聯而產生的煩惱，都是源自於對真我的信念。從對真我信念的平息而來，就是一切邪見的平息。從對真我信念的平息而來，就是一切願望的平息。從對真我信念的平息而來，就是一切煩惱的平息。」
15.8“Indeed, Śāntamati, just as all the blossoms, leaves, and branches of a tree wither when the tree is cut at the roots, in the same way all afflictions are calmed through the calming of the belief in a true self. All the afflictions and the things to which one clings, Śāntamati, arise when one does not thoroughly comprehend the nature of the belief in a true self. Whereas for one who has thoroughly comprehended the nature of the belief in a true self, all the afflictions and the things to which one clings do not arise and do not cause one trouble.”
15.8「寂慧菩薩，就如同樹木被砍斷根部時，所有的花朵、葉子和枝條都會枯萎一樣，同樣地，所有的煩惱都會通過平息對真實自我的信念而得到平息。寂慧菩薩，當一個人沒有透徹理解對真實自我的信念的本質時，所有的煩惱和人們執著的事物就會產生。相反地，對於已經透徹理解了對真實自我的信念的本質的人，所有的煩惱和人們執著的事物就不會產生，也不會給他帶來困擾。」
15.9“Once again, Blessed One, what is thorough comprehension of the belief in a true self?” asked Śāntamati.
15.9寂慧菩薩又問：「薄伽梵，究竟什麼是對真我信念的徹底理解呢？」
The Blessed One answered, “Thorough comprehension of the belief in a true self, Śāntamati, is the nonarising of a self. Thorough comprehension of the belief in a true self is the nonarising of a being; it is also the nonarising of the beliefs in a person or a life force. Moreover, Śāntamati, this belief is not found internally, and it is not found externally. This belief is everywhere unfounded, and it is from the unfounded nature of this belief that there is the knowledge that is without foundation. This, Śāntamati, is the thorough comprehension of the belief in a true self.
薄伽梵回答說：「寂慧菩薩，對於自我之信的徹底理解，是自我的不生起。對於自我之信的徹底理解，是眾生的不生起；它也是對於人或生命力之信的不生起。而且，寂慧菩薩，這種信在內部找不到，在外部也找不到。這種信到處都是無根的，正是從這種信的無根本質，才有無根的知。寂慧菩薩，這就是對於自我之信的徹底理解。」
15.10“The expression thorough comprehension of the belief in a true self , Śāntamati, is a designation for emptiness. Due to an acceptance that it is in conformity with emptiness, one does not hold on to that belief. This, too, Śāntamati, is thorough comprehension of the belief in a true self. Due to the belief in emptiness, groundlessness, desirelessness, being unconditioned, not being born, and not arising, Śāntamati, one does not hold on to the belief that there is a true self. This, too, Śāntamati, is thorough comprehension of the belief in a true self.
15.10「寂慧菩薩啊，『對真我信念的徹底理解』這個表述，實際上是對『空』的稱呼。由於接納它符合空的本質，所以一個人就不會執著於那個信念。寂慧菩薩啊，這也是對真我信念的徹底理解。由於空、無根、無願、無為、不生、不起這些特性，寂慧菩薩啊，一個人就不會執著於『存在真我』這個信念。寂慧菩薩啊，這也是對真我信念的徹底理解。」
15.11“This so-called ‘true self,’ Śāntamati, does not have a self. It does not draw anything to itself; it does not expand its control. It does not accumulate; it does not disperse. From the very beginning, it is an unreal thing, a figment of the imagination, and an unreal thing, a figment of the imagination, cannot be ascertained or determined. What cannot be ascertained or determined cannot be made, firmly established, [F.162.a] erected, or inhabited. What cannot be made, firmly established, erected, or inhabited is what is called calm.”
15.11「所謂的這個'真我'，寂慧菩薩，它並沒有自我。它不會把任何東西吸引到自己身上；它不會擴展它的控制範圍。它不會積累；它不會分散。從最初開始，它就是一個虛幻的東西，是想像的虛構，而這種想像的虛構是無法確定或判斷的。無法確定或判斷的東西就無法被製造、確立、樹立或佔據。無法被製造、確立、樹立或佔據的，就是所謂的止。」
15.12Śāntamati then further inquired, “It is said, ‘a calmed one, a calmed one.’ Blessed One, through the calming of what is one said to be a calmed one?”
15.12寂慧菩薩進一步詢問：「聽聞說『一個止住者，一個止住者』。薄伽梵，通過止住什麼，才說一個人是止住者呢？」
15.13The Blessed One answered, “When one has a basis for cognition, one inflames the mind. The one who does not make anything into the basis for cognition, that one does not become inflamed. One who is not inflamed is called a calmed one. Indeed, Śāntamati, just as a fire burns when it has fuel and it stops burning when it has no fuel, in the same way one inflames the mind when one has a basis for cognition and one calms down when one does not have a basis for cognition. [B7]
15.13薄伽梵答道：「當一個人有認知的對象時，就會煽動心識。不以任何事物作為認知對象的人，就不會被煽動。不被煽動的人稱為寂靜者。確實，寂慧菩薩，就如同火有燃料時會燃燒，沒有燃料時就停止燃燒一樣，同樣地，當一個人有認知對象時就會煽動心識，當沒有認知對象時就會寂靜下來。」
15.14“In this respect, Śāntamati, the bodhisattvas who have mastered skill in means and purified the perfection of wisdom understand the nature of calming the bases for cognition, but they do not calm down the cognitive basis for the roots of virtue. They do not generate the cognitive bases for the afflictions, but they still generate the cognitive bases for the perfections. They let go of the cognitive bases for the secondary afflictions and Māra, but they do not let go of the cognitive bases for the qualities that are conducive to awakening. They do not take hold of the cognitive bases for desiring the teachings for the disciples and the solitary buddhas, but they do not give up the cognitive basis for the aspiration for the state of an omniscient one. They have a strong regard for the cognitive basis of emptiness, but they still look for the cognitive basis of great compassion for all beings.
15.14「在這方面，寂慧菩薩，已經掌握方便智慧並清淨了智慧波羅蜜的菩薩，他們明白停止識處的本質，但他們不停止善根的識處。他們不生起煩惱的識處，但他們仍然生起波羅蜜的識處。他們放下次要煩惱和魔的識處，但他們不放下有利於覺悟的三十七道品的識處。他們不執取適合聲聞和辟支佛的教法的識處，但他們不放棄對於全知者之境界的願的識處。他們對空的識處有強烈的重視，但他們仍然尋求對所有眾生的大悲的識處。」
15.15“Furthermore, Śāntamati, bodhisattvas who have mastered skill in means and purified the perfection of wisdom attain mastery over the bases of cognition. They have a profound knowledge of the cognitive basis of what is not born, but they do not let go of the cognitive basis of taking rebirth intentionally. They enter into the cognitive basis of what is unconditioned, yet they bring out the cognitive basis of the roots of virtue, which are conditioned. They examine the cognitive basis of the groundless, but they do not destroy the cognitive basis of the aspiration for awakening. [F.162.b] They display the cognitive basis of what is without desire, but they do not condemn the cognitive basis of the three worlds.
15.15「再者，寂慧菩薩，已經掌握方便智慧、淨化智慧波羅蜜的菩薩，獲得對識處的掌控能力。他們對於不生的識處有深刻的認識，但不放棄故意投生的識處。他們進入無為的識處，卻仍然帶出有為的善根識處。他們考察無所依的識處，但不摧毀對菩提心的識處。他們展現無欲的識處，但不譴責三界的識處。」
15.16“Becoming adepts at wisdom and skill in means, they also gain the ability to control all the bases of cognition in such a way that, even when something repulsive becomes the object of their cognition, their minds remain fixed on the beautiful body of the realized ones. While making an impermanent thing the object of their cognition, their minds remain firmly in a state of tirelessness with respect to the world of rebirth. While making suffering the object of their cognition, their minds remain set on establishing all beings in the bliss of cessation. While making no self the object of their cognition, their minds remain fixed on having great compassion for all beings.
15.16「成就智慧和方便智慧的行者，也獲得了控制所有識處的能力，使得即使令人厭惡的事物成為他們認識的對象，他們的心仍然專注於如來的莊嚴身相。當無常的事物成為他們認識的對象時，他們的心仍然堅定地保持對輪迴世界的不懈精進。當苦成為他們認識的對象時，他們的心仍然致力於將所有眾生安立於滅盡的樂境中。當無我成為他們認識的對象時，他們的心仍然專注於對所有眾生的大悲心。」
15.17“While making desire the object of their cognition, their minds remain set on providing a vision of the great medicine of revulsion to those who indulge their desires. While making hatred the object of their cognition, their minds remain set on providing a vision of the great medicine of great love to those who carry out acts of hatred. While making ignorance the object of their cognition, their minds remain set on providing a vision of the great medicine of dependent arising to those who commit acts of ignorance. While making an equal measure of desire, hatred, and ignorance the object of their cognition, their minds remain set on providing a vision of the great medicine of perceiving impermanence to those who carry out an equal measure of such acts.
15.17「菩薩們在以貪欲作為認識對象時，心意保持在為沉溺於欲望的眾生提供厭離大藥的洞見上。在以瞋恚作為認識對象時，心意保持在為進行瞋恚行為的眾生提供慈心大藥的洞見上。在以無明作為認識對象時，心意保持在為進行無明行為的眾生提供緣起大藥的洞見上。在以相等的貪欲、瞋恚和無明作為認識對象時，心意保持在為進行相等行為的眾生提供觀無常大藥的洞見上。」
15.18“While making dispassion the object of their cognition, their minds remain set on guiding the disciples. While making the absence of hatred the object of their cognition, their minds remain set on guiding the solitary buddhas. While making the absence of ignorance the object of their cognition, their minds remain set on guiding the bodhisattvas.
15.18「當菩薩以無貪作為認識的對象時，他們的意念安住於引導聲聞。當以無瞋作為認識的對象時，他們的意念安住於引導辟支佛。當以無癡作為認識的對象時，他們的意念安住於引導菩薩。」
15.19“While making form the object of their cognition, their minds remain set on attaining the form of a realized one. While making sound the object of their cognition, their minds remain set on attaining the voice of a realized one. While making smell the object of their cognition, their minds remain set on attaining the scent of a realized one’s moral conduct. While making flavor the object of their cognition, their minds remain set on attaining the finest of flavors, which are the marks of a great being possessed by the realized ones. While making touch [F.163.a] the object of their cognition, their minds remain set on attaining the smooth and youthful hands and feet of a realized one. While making mental phenomena the object of their cognition, their minds remain set on attaining the profound comprehension of a realized one’s mind.
15.19「在以色為認知對象時，他們的意念致力於獲得如來的色身。在以聲為認知對象時，他們的意念致力於獲得如來的音聲。在以香為認知對象時，他們的意念致力於獲得如來戒律的香氣。在以味為認知對象時，他們的意念致力於獲得最殊勝的滋味，那是具足於如來身上的大人物之相。在以觸為認知對象時，他們的意念致力於獲得如來柔軟而年輕的手足。在以法為認知對象時，他們的意念致力於獲得如來心意深遠的智慧。」
15.20“While making generosity the object of their cognition, their minds remain set on attaining the distinctive features and secondary marks of a great being. While making moral conduct the object of their cognition, their minds remain set on the act of purifying a buddha domain. While making patience the object of their cognition, their minds remain set on attaining the pleasing tone of a brahmā’s voice and skin the color of gold. While making heroic effort the object of their cognition, their minds remain set on liberating all beings. While making meditation the object of their cognition, their minds remain set on developing the supernormal faculties. While making wisdom the object of their cognition, their minds remain set on allaying the pain of all beings that comes from their opinions and afflictions.
15.20「菩薩們以布施作為認知的對象，他們的心志致力於成就偉大眾生的殊勝特徵和隨好。以戒律作為認知的對象，他們的心志致力於淨化佛國土的事業。以忍辱作為認知的對象，他們的心志致力於成就梵天悅耳的聲音和金色的膚色。以精進作為認知的對象，他們的心志致力於解救一切眾生。以禪定作為認知的對象，他們的心志致力於開發神通。以智慧作為認知的對象，他們的心志致力於平息一切眾生因為己見和煩惱所生的痛苦。」
15.21“While making love the object of their cognition, their minds remain set on making the minds of all beings devoid of anger. While making compassion the object of their cognition, their minds remain set on laying their hands on the true Dharma. While making joy the object of their cognition, their minds remain set on finding supreme joy in the teaching of the Dharma. While making equanimity the object of their cognition, their minds remain set on encouraging beings to let go of their anger and attachment.
15.21「以慈心為認知的對象時，他們的心念專注於使所有眾生的心遠離嗔恨。以悲心為認知的對象時，他們的心念專注於掌握正法。以喜心為認知的對象時，他們的心念專注於在法教中找到最高的喜樂。以捨心為認知的對象時，他們的心念專注於勸導眾生放下他們的嗔恨和貪著。
15.22“While making the means of drawing others to oneself the object of their cognition, their minds remain focused on bringing beings to maturity. While making the fault of avarice the object of their cognition, their minds remain set on giving away everything they have. While making the fault of indiscipline the object of their cognition, their minds remain set on the act of purifying their discipline. While making the fault of malice the object of their cognition, their minds remain fixed on the gentility and strength of patience. While making the fault of laziness the object of their cognition, their minds remain set on perfecting the powers of the realized ones. While making the fault of mental distraction the object of their cognition, their minds remain set on attaining the meditative concentration of the realized ones. While making the fault of faulty discrimination the object of their cognition, their minds remain set on the act of perfecting the knowledge of dispassion. [F.163.b]
15.22「菩薩們以四攝法為所緣境，心志於成熟眾生。以慳吝的過失為所緣境，心志於捨棄所有的資財。以毀戒的過失為所緣境，心志於清淨自己的律儀。以瞋恨的過失為所緣境，心志於溫和與堅強的忍辱。以懶惰的過失為所緣境，心志於圓滿如來的力。以散亂的過失為所緣境，心志於獲得如來的禪定。以邪見的過失為所緣境，心志於圓滿離欲的知。」
15.23“While fixing their attention upon the disciples and solitary buddhas, their minds remain set on the attainment of the Great Vehicle. While fixing their attention upon an agitated state of mind, their minds remained set on not committing any transgressions. While fixing their attention upon the bad places of rebirth that are the lower realms, their minds remained set on rescuing all those beings who had been reborn in bondage in the bad places of rebirth that are the lower realms. While fixing their attention upon the gods, their minds remained set on the fact that all one’s fortune comes to naught in the end. While fixing their attention upon human beings, their minds remained set on holding on to what is of central importance.
15.23「當他們將注意力集中於聲聞和辟支佛時，他們的心意堅定於成就大乘。當他們將注意力集中於心意躁動時，他們的心意堅定於不造作任何違犯。當他們將注意力集中於是惡趣的惡道生處時，他們的心意堅定於拯救所有那些在惡趣的惡道生處中被束縛而生的眾生。當他們將注意力集中於諸天時，他們的心意堅定於所有人的福報最終都會消盡這一事實。當他們將注意力集中於人類時，他們的心意堅定於執持最為重要的事物。」
15.24“While fixing their attention upon the mindful recollection of the buddhas, their minds remain set on making an actual connection with the buddhas. While fixing their attention upon the mindful recollection of the Dharma, their minds remain set on not being close-fisted as a teacher of the Dharma. While fixing their attention upon the mindful recollection of the Saṅgha, their minds remain set on attaining the state of being impossible to turn back from unsurpassable and perfect awakening. While fixing their attention upon the mindful recollection of surrender, their minds remain set on giving away everything they have to give. While fixing their attention upon the recollection of moral conduct, their minds remain set on bringing to fulfillment their vow, meditation, and the constitutive factors of awakening. While fixing their attention upon the recollection of the gods, their minds remain set on becoming established in the knowledge of the buddhas, which is praised and lauded by all the gods.
15.24「當他們將諸佛的念誦作為認識的對象時，他們的心始終致力於與諸佛建立實際的連結。當他們將法的念誦作為認識的對象時，他們的心始終致力於作為法的教師不會吝嗇。當他們將僧伽的念誦作為認識的對象時，他們的心始終致力於證得不可退轉無上正等覺的狀態。當他們將捨棄的念誦作為認識的對象時，他們的心始終致力於將他們所有能給的一切都施捨出去。當他們將戒律的念誦作為認識的對象時，他們的心始終致力於完成他們的誓願、禪定和覺支。當他們將諸天的念誦作為認識的對象時，他們的心始終致力於確立於諸佛的智慧中，這是被所有諸天所稱讚和讚頌的。」
15.25“While fixing their attention upon the body, their minds remain set on attaining the body of a buddha. While fixing their attention upon speech, their minds remain set on attaining the speech of a buddha. While fixing their attention upon the mind, their minds remain set on attaining the even-mindedness of the buddhas.
15.25「當菩薩們將注意力集中於身體時，他們的心意保持在證得佛陀的身上。當他們將注意力集中於語言時，他們的心意保持在證得佛陀的語言上。當他們將注意力集中於意時，他們的心意保持在證得諸佛的平等心上。
15.26“While making conditioned things the object of their cognition, their minds remain set on attaining the knowledge of the realized ones to completion. While making unconditioned things the object of their cognition, their minds remain set on attaining the knowledge of the buddhas to completion.
15.26「菩薩們以有為法作為認識的對象，其心卻專注於圓滿成就如來的知識。菩薩們以無為法作為認識的對象，其心卻專注於圓滿成就諸佛的知識。」
15.27“In other words, Śāntamati, the bodhisattva possesses no basis of cognition in which the mind’s attention is not fixed on achieving the knowledge of an omniscient one. The bodhisattva dedicates all bases of cognition to awakening. In fact, this vision that all things follow awakening is the bodhisattva’s mastery of skill in means. Śāntamati, [F.164.a] just as there is nothing that grows out of the ground throughout the cosmos of a billion worlds that is not put to use by the beings who are likewise born here for their growth, in the very same way, Śāntamati, there are no cognitive bases that bodhisattvas do not perceive as a benefit for awakening and are not put to use for awakening by those bodhisattvas who have mastered skill in means. Śāntamati, just as each and every material form is made from the four great elements, in the very same way, Śāntamati, for the bodhisattva who has mastered skill in means, each and every object of cognition possesses the nature and shape of awakening.
15.27「換句話說，寂慧菩薩，菩薩沒有任何識處，其心的注意力不是專注於成就全知者的智慧。菩薩將所有識處都獻給菩提。事實上，這種萬物都歸向菩提的願景，就是菩薩的方便智慧的掌握。寂慧菩薩，就像在三千大千世界整個大地上生長的一切，都沒有不被生於此地的眾生用於自身成長的，同樣地，寂慧菩薩，菩薩沒有任何識處不被視為對菩提有益，也不被掌握方便智慧的菩薩們用於菩提的。寂慧菩薩，就像每一種色都是由四大元素組成的，同樣地，寂慧菩薩，對於掌握方便智慧的菩薩來說，每一個認知對象都具有菩提的性質和形狀。」
15.28“Those beings who are stingy and have no gratitude, Śāntamati, enable bodhisattvas to achieve the perfection of generosity and the perfection of moral conduct to their full extent. Those beings who are lazy and commit acts out of anger enable bodhisattvas to achieve the perfection of heroic effort and the perfection of patience to their full extent. Those beings who are thickheaded and ignorant enable bodhisattvas to achieve the perfection of concentration and the perfection of wisdom to their full extent.
15.28「寂慧菩薩，那些吝嗇、忘恩負義的眾生，使菩薩們能夠圓滿成就佈施波羅蜜和戒律波羅蜜。那些懶惰、出於嗔心而行動的眾生，使菩薩們能夠圓滿成就精進波羅蜜和忍辱波羅蜜。那些頑愚、無知的眾生，使菩薩們能夠圓滿成就禪定波羅蜜和智慧波羅蜜。
15.29“When other beings do not return a favor, bodhisattvas do not become angry. Bodhisattvas do not become attached when other beings do reciprocate. Bodhisattvas do not become full of themselves even when other beings offer them praise. At the same time, bodhisattvas do not become discouraged when other beings do not praise them. Bodhisattvas feel great compassion at the suffering of other beings. Bodhisattvas feel joy and ecstasy at the happiness of other beings. Bodhisattvas cultivate [F.164.b] calm abiding for those beings who are unruly and difficult to tame. Bodhisattvas generate thoughts of gratitude for those beings who are well bred. Bodhisattvas generate thoughts of protection for those at the mercy of circumstances beyond their control. For those who have the power to affect their circumstances, however, bodhisattvas generate thoughts of advice, admonishment, and even punishment.
15.29「當其他眾生不知恩圖報時，菩薩不會生起嗔心。當其他眾生有所往來回報時，菩薩不會產生執著。當其他眾生讚歎菩薩時，菩薩不會自滿自得。同時，當其他眾生不讚歎菩薩時，菩薩也不會感到沮喪。菩薩對其他眾生的苦感受大悲。菩薩對其他眾生的樂感受喜心和歡欣。菩薩為了那些難調難伏的眾生而修習止。菩薩對於品行良好的眾生生起感恩之念。菩薩對於受命運所困的眾生生起保護之念。然而，對於擁有力量去改變自身處境的眾生，菩薩生起勸告、責備甚至懲罰的念頭。」
15.30“Bodhisattvas will deliver profound teachings to those who can gain an understanding from a highly condensed statement. Bodhisattvas will deliver extensive teachings to those who can gain an understanding from a full, detailed explanation. Bodhisattvas will give teachings that follow a progression to those who have a need for step-by-step guidance. Bodhisattvas will give teachings of a few syllables or a word to those who able to discern the meaning.
15.30「菩薩對於能從高度凝練的陳述中領悟的眾生，將傳授深遠的教法。菩薩對於能從完整詳細的說明中領悟的眾生，將傳授廣泛的教法。菩薩對於需要循序漸進指導的眾生，將傳授按步驟進行的教法。菩薩對於能夠領會意義的眾生，將傳授少數字句或單一字詞的教法。」
15.31“Bodhisattvas will give teachings on deep insight to those who have done the preliminary practice of calm abiding. Bodhisattvas will give teachings on settling into meditative concentration for those who have done the preliminary practice of deep insight.
15.31「菩薩對於已經修習止的眾生，會傳授觀的教法。菩薩對於已經修習觀的眾生，會傳授安住禪定的教法。」
15.32“To those who are attached to moral conduct, bodhisattvas will give teachings on the hell realms even though they are not their certain destination. To those who are attached to learning, bodhisattvas will give teachings on freedom. To those who are attached to meditative concentration, bodhisattvas will give teachings on using discernment. To those who are attached to living in the forest, bodhisattvas will give teachings that the mind is what should be brought into a state of solitude. To those who are attached to severe asceticism and the ascetic virtues of the pure ones, bodhisattvas will give teachings on the spiritual faculty of wisdom possessed by the noble ones. To those whose ignorance is great, bodhisattvas will give teachings on what becomes apparent through learning.
15.32「對於執著於戒律的眾生，菩薩即便知道地獄道不是他們的必然去處，仍然為他們宣說地獄道的教法。對於執著於聞慧的眾生，菩薩為他們宣說解脫的教法。對於執著於禪定的眾生，菩薩為他們宣說運用智慧的教法。對於執著於在森林中居住的眾生，菩薩為他們宣說應當將心帶入寂靜狀態的教法。對於執著於苦行和聖者清淨的苦行德行的眾生，菩薩為他們宣說聖者所具備的智慧根的教法。對於無明深重的眾生，菩薩為他們宣說透過聞慧而顯現的教法。」
15.33“To those who are oppressed by sensual desire, bodhisattvas will give teachings on what is repulsive. To those who are oppressed by hatred, bodhisattvas will give teachings on love. To those who are oppressed by ignorance, bodhisattvas will give teachings on dependent arising. [F.165.a] To those who carry out acts of passion, hatred, and ignorance in equal measure, bodhisattvas will give more expansive teachings in such a way that sometimes they will give teachings on what is repulsive, at other times they will give teachings on love, and at other times they will give teachings on dependent arising.
15.33「菩薩會對被欲望所困擾的人施設不淨觀的教法。菩薩會對被瞋恚所困擾的人施設慈心的教法。菩薩會對被無明所困擾的人施設緣起的教法。菩薩會對同等程度地實行貪、瞋、癡之業行的人施設更為廣泛的教法，有時施設不淨觀的教法，有時施設慈心的教法，有時施設緣起的教法。」
15.34“Bodhisattvas will give teachings on superior forms of moral conduct, superior forms of intellect, and superior forms of discernment to those who need to be trained by teachings of a suitable nature. To those who need to be trained by a buddha, they will give suitable teachings on the truths and suitable teachings on the constitutive factors of awakening. To those who need to be trained by censure, they will teach the Dharma after turning away their faces. They will teach steadily and continuously to those who need to be trained by an unbroken stream of discourse. They will give teachings on the Dharma to those whose spiritual faculties are not yet mature.
15.34「菩薩將對那些需要用適當教法來訓練的眾生，給予關於優越的戒律、優越的智慧和優越的智慧的教法。對那些需要用佛陀來訓練的眾生，他們將給予關於諦和覺支的適當教法。對那些需要用譴責來訓練的眾生，他們將在轉身面向別處之後教導法。對那些需要用不中斷的契經流來訓練的眾生，他們將堅定而持續地進行教導。對那些根機還未成熟的眾生，他們將給予關於法的教法。」
15.35“To those who need to be trained by diverse kinds of teachings, bodhisattvas will give teachings that contain parables, doctrinal exegesis, and avadānas. To those who need to be guided by profound teachings, they will give teachings on dependent arising, teachings on the nonexistence of a sentient being, and teachings on the nonexistence of a person. To those who are mired in views, they will give teachings on emptiness. To those who engage in rumination, they will give teachings on what is groundless. To those who make aspirations, they will give teachings on what is free from longing.
15.35「對於需要通過多種教法來調化的眾生，菩薩會給予包含譬喻、教理解說和阿跋陀那的教法。對於需要通過深奧教法來引導的眾生，他們會給予關於緣起的教法、關於眾生不存在的教法，以及關於人不存在的教法。對於陷入邪見的眾生，菩薩會給予關於空的教法。對於沉溺於思考的眾生，他們會給予關於無基礎的教法。對於做出願心的眾生，菩薩會給予關於遠離貪求的教法。」
15.36“To those who put stock in the aggregates, bodhisattvas will give teachings on the illusory nature of things. To those who put stock in the element s, they will give teachings on total isolation. To those who put stock in the sense spheres, they will give the teaching that things are like a dream.
15.36對於執著於蘊的眾生，菩薩將給予事物幻性的教法。對於執著於界的眾生，他們將給予完全隔離的教法。對於執著於界的眾生，他們將給予事物如夢幻的教法。
15.37“To those who dwell in the desire realm, bodhisattvas will give the teaching that everything is on fire. To those who dwell in the form realm, they will give the teaching that all conditioned things involve suffering. To those who live in the formless realm, they will give the teaching that all conditioned things are impermanent.
15.37「菩薩對於住在欲界的眾生，會給予一切皆火的教法。對於住在色界的眾生，他們會給予一切有為法皆是苦的教法。對於住在無色界的眾生，他們會給予一切有為法皆是無常的教法。」
15.38“To those who need to be trained by teachings about suffering, [F.165.b] bodhisattvas will give teachings on the contentment of the lineage of the noble ones. To those who need to be trained by teachings about bliss, they will give teachings on the four states of meditative concentration and the four immeasurable states. To those who need to be trained by teachings about the gods, they will give teachings on experiencing nothing but bliss. To those who need to be trained by teachings on distinguishing characteristics, they will give teachings on not grasping on to things and making them ‘mine.’
15.38「對於需要透過苦的教法而受訓的眾生，菩薩將給予聖者傳承中的知足的教法。對於需要透過樂的教法而受訓的眾生，他們將給予四禪定和四無量心的教法。對於需要透過天神的教法而受訓的眾生，他們將給予只體驗樂的教法。對於需要透過分別特徵的教法而受訓的眾生，他們將給予不執著事物並將其視為『我的』的教法。」
15.39“To those who need to be trained as disciples, bodhisattvas will give teachings on the instructions and appropriate practices for them. To those who need to be trained as solitary buddhas, they will give teachings on little actions and little benefits. To bodhisattvas who are conceiving the aspiration for awakening for the first time, they will give teachings on ambition and great compassion. To bodhisattvas who have been undertaking the conduct of a bodhisattva for some time, they will give teachings on not becoming wearied by the realm of rebirth. To bodhisattvas who have reached the stage of being impossible to turn back from awakening, they will give teachings on the purification of a buddha domain. To bodhisattvas who have one more life, they will give teachings on adorning the seat of awakening. To all those who have the potential to be trained by the buddhas, they will give teachings on what is fruitful and without deficiency.
15.39「對於需要被訓練成聲聞的人，菩薩將給予他們相應的教誡和修行方法。對於需要被訓練成辟支佛的人，他們將給予少業少果的教法。對於初次發起菩提心的菩薩，他們將給予志向和大悲的教法。對於已經進行菩薩行一段時間的菩薩，他們將給予不厭倦於生死輪迴之界的教法。對於已經達到不可退轉菩提之位的菩薩，他們將給予佛國土清淨的教法。對於還剩一生的菩薩，他們將給予莊嚴菩提座的教法。對於所有具有被諸佛訓練之根器的眾生，他們將給予利益豐足而無缺陷的教法。」
15.40“In short, Śāntamati, bodhisattvas who have purified their wisdom and their skill in means and who have gained mastery over the bases of cognition teach the Dharma that is fruitful. They satisfy all beings with their well-spoken words.”
15.40「簡而言之，寂慧菩薩，已經淨化其智慧和方便智慧，並對識處獲得掌控的菩薩，傳授有果報的法。他們以善妙的言詞滿足一切眾生。」
15.41When this teaching was given, ten thousand beings conceived the aspiration for unsurpassable and perfect awakening, and five hundred bodhisattvas attained an acceptance of the fact that things do not arise.
15.41當這個教法被說出時，一萬個眾生生起了無上正等覺的菩提心，五百位菩薩證得了無生法忍。
15.42This was the fifteenth chapter, “The Bases of Cognition.”
15.42（結尾）