Chapter 10: The Perfection of Meditation
第十章：禪波羅蜜
10.1“What, then, is the bodhisatva’s perfection of meditation like, the perfection of meditation by means of which bodhisatvas, great beings, practice the way of the bodhisatva? Śāriputra, the bodhisatva has left desires behind. He has left evil, unwholesome qualities behind, and he attains and abides in the first meditative state, the state of joy and happiness [F.144.a] that is born from seclusion and that includes conceptualization and deliberation.
10.1「舍利弗，菩薩的禪波羅蜜是怎樣的呢？菩薩大士們藉由禪波羅蜜修行菩薩之道。舍利弗，菩薩已經拋棄貪慾，已經拋棄不善法，他證得並安住於初禪，這是從離欲而生的喜樂，具有尋伺。
10.2“Then, Śāriputra, the bodhisatva, having stilled conceptualization and deliberation, with a mind that has calmed itself and become focused, he attains and abides in the second meditative state, the state of joy and happiness that is born from concentration and that is without conceptualization and deliberation.
10.2「那麼舍利弗，菩薩止息尋伺，以已寧靜而專注的意，得到並安住於第二禪，這是從三昧生起的喜樂狀態，沒有尋伺。」
10.3“Then, Śāriputra, the bodhisatva abides in equanimity because he is not attached to joy, and with mindfulness and thoughtfulness he experiences bliss in his body. This is what the noble ones refer to as the equanimity of mindfully dwelling in joy. This is the absence of joy, the third meditative state.
10.3「舍利弗，菩薩安住於捨，因為他不執著於喜，以念和思慮他在身中體驗樂。聖者稱此為念住於喜的捨。這是無喜、第三禪定。
10.4“Then, Śāriputra, as the bodhisatva has eliminated happiness and has already eliminated suffering, positive and negative states of mind diminish, and he attains and abides in the fourth meditative state, the completely pure equanimity and mindfulness free from suffering [MS.108.b] and happiness.
10.4「舍利弗，那時菩薩已經遠離樂受，也已經遠離苦受，善與不善的心念都已消滅，他證得並安住於第四禪定，這是完全清淨的捨與念，遠離了苦與樂。」
10.5“Such is the meditative state of mind that is completely pure, completely cleansed, unblemished, and free from the secondary vices. With this he does not lose his concentration but remains in his practice of meditation.
10.5「這樣的禪定心是完全清淨、完全潔淨、沒有污垢、遠離隨煩惱的。他因此不失去三昧，而是持續安住於禪定的修行中。」
10.6“What, then, is the bodhisatva’s practice of meditation? It is the perfection of the practice of superior abilities and knowledge. What are his superior abilities? What is his knowledge? What we call superior abilities are the superior abilities of divine sight, divine hearing, knowledge of the thoughts of others, clear experiential recollection of previous states of existence, and the realization of magical methods. These are his five superior abilities.
10.6「那麼，菩薩的禪定修行是什麼呢？就是神力和智慧的波羅蜜的修行。他的神力是什麼？他的智慧是什麼？我們所說的神力，就是天眼通、天耳通、他心通、宿命通和神足通。這些是他的五種神力。」
10.7“What then, Śāriputra, is the bodhisatva’s superior ability [F.144.b] and knowledge of the realization of divine sight? What is the practice of the superior ability and knowledge that he fully perfects?
10.7"舍利弗，那麼菩薩的天眼通這種神力和智慧是什麼呢？他所圓滿完成的這種神力和智慧的修行是什麼呢？"
10.8“Here, Śāriputra, the bodhisatva, with his mind composed, completely pure, completely cleansed, free from the vices, and free from the secondary vices, turns his mind toward the direct knowledge of the birth and death of sentient beings. With his perfectly pure, superhuman divine sight, he sees sentient beings dying and being born, as high born and low born, in states of good fortune and of misfortune, as inferior and superior. He knows the karma that sentient beings have accumulated and thinks, ‘Oh, how these sentient beings engage in bodily misconduct, verbal misconduct, and mental misconduct. They speak ill of the noble ones and hold wrong views. Because they act on the basis of these wrong views, when their bodies break down and they die, they will fall into a state of misfortune and be born in hell. Then there are those sentient beings who engage in good bodily conduct, good verbal conduct, and good mental conduct. They do not speak ill of the noble ones, and they hold right views. Because they act on the basis of these right views, when their bodies break down and they die, they will be born in a state of good fortune, in heaven.’ With his pure, superhuman divine sight, the bodhisatva knows how sentient beings are subject to the effects of their actions.
10.8「舍利弗，菩薩心境寧靜，完全清淨，完全洗滌，遠離垢穢，遠離隨煩惱，以這樣的心轉向對眾生生死的直知。以他完全清淨、超越人間的天眼通，他看見眾生死亡和出生，有高貴出身和卑賤出身，處於善趣和惡趣，有劣等和優越的。他知曉眾生積累的業，心想：『哎呀，這些眾生從事身惡行、語惡行和意惡行。他們詆毀聖者，持有邪見。因為他們基於這些邪見而行動，當他們的身體衰退而死亡時，他們將墮入惡趣，被生在地獄中。然後還有那些眾生，他們從事良好的身業、良好的語業和良好的意業。他們不詆毀聖者，持有正見。因為他們基於這些正見而行動，當他們的身體衰退而死亡時，他們將被生在善趣，在天道中。』菩薩以他清淨、超越人間的天眼通，知曉眾生如何受制於他們行為的果報。」
10.9“In this way, Śāriputra, the divine sight of the bodhisatva is superior to that of any sentient being. It sees forms and manifestations without obscuration. Compared to the divine sight of any nāga, any yakṣa, any gandharva, any asura, anyone aspiring to become an arhat, any arhat, or any pratyekabuddha, [F.145.a] the divine sight of the bodhisatva is superior, greater, most excellent, exceptional. That divine sight has a greater range, its vision is clearer, and it can traverse all possible paths. With that divine sight, he knows which kinds of divine sight in the unlimited, infinite worlds in the ten directions are coarse or subtle, inferior or exceptional, far or near, and which enable one to see manifestations clearly. With this divine sight, he truly knows the death and birth of all those sentient beings in the unlimited, infinite worlds in the ten directions who have been reborn into any state of existence, with the exception of those in the formless realm. He knows their actions and the fruits of their actions. He knows their faculties. [MS.109.a] He knows the causes of their faculties. He knows the diversity of their faculties. With his clear vision, he sees all the wondrous arrays of buddha fields, the fields of the lords, that exist in the unlimited, infinite worlds in the ten directions. He dedicates this vision to the complete purification of their skandha of morality and causes the skandha of morality on which they are based to grow. With his perfectly pure, superhuman divine sight, he sees all the bodhisatva saṅghas of the buddhas, the lords. When he has seen them, he fully perfects all those honorable men’s tasks, activities, conduct, mindfulness, and awareness; their position on the noble path; the foundation for their understanding of the liberation of the Dharma; their skill in understanding how to obtain dhāraṇīs; and their penetration of wisdom, knowledge, and skillful means. [F.145.b]
10.9「舍利弗，菩薩的天眼通就是這樣殊勝，超越任何眾生。它無礙地看見色法和現象。相比於任何龍、夜叉、乾闥婆、阿修羅、志求阿羅漢果者、阿羅漢或辟支佛的天眼通，菩薩的天眼通更加殊勝、更加廣大、最為卓越、超越凡常。那天眼通的範圍更加廣闊，視域更加清晰，能夠通達一切可能的路徑。藉由那天眼通，他知曉十方無限無量世界中，哪些種類的天眼通是粗淺的或微妙的、低劣的或超越的、近的或遠的，以及哪些能夠清楚地看見現象。藉由這天眼通，他真實知道十方無限無量世界中，所有那些被重生於任何存在狀態的眾生的死亡和出生，除了無色界的眾生外。他知道他們的業行和業果。他知道他們的根。他知道他們根的原因。他知道他們根的差別。藉由他清淨的視力，他看見十方無限無量世界中存在的一切奇妙的佛土、世尊的淨土。見到它們之後，他圓滿成就一切那些尊貴的人的任務、活動、行為、正念和覺知；他們在聖道上的位置；他們對法之解脫理解的基礎；他們在理解如何獲得陀羅尼方面的技能；以及他們對智慧、知識和方便的透徹理解。」
10.10“His sight is unobscured, as it sees all forms. His sight is not fixed, as it is fixed on all forms. His sight is free from all inclinations and views. His sight is perfectly pure, as it is intrinsically clear. His sight is not reliant on any object. His sight is not subject to vices or tendencies. His sight is free of obscurations, as it is free from doubt. His sight is not overwhelmed in the midst of obstructions. His sight has attained vision among the manifestations of phenomena. His sight is reliant on knowledge and is not part of the sphere of consciousness. His sight is not fixed, not corrupted, and not bewildered by any of the vices. His sight is conducive to insight due to the features of the abilities of the noble ones. His sight is characterized by lack of aversion in that it is like rays of light shining equally on all sentient beings. His sight is perfectly pure, as it is free of the unwholesome. His sight is stainless, as it is intrinsically clear. His sight accomplishes Buddha sight, as he does not abandon his resolve. His sight is not obsessed and not malignant, as it is free of attachment and aversion. His sight is based on great compassion for sentient beings who act in the sphere of material objects. His sight is not hostile toward beggars. His sight does not scold those who are immoral. His sight takes care of those who are malicious. His sight inspires those who are lazy. His sight reveals the various aspects of meditation to those whose minds are agitated. His sight gives the sight of wisdom to those who lack wisdom. [F.146.a] His sight reveals the path to those who are on the wrong path. His sight reveals the greatness of the Buddha to those whose liberation is inferior. His sight is the superior ability that has risen to the lofty heights of omniscient knowledge. It is oriented toward the essence of awakening. It is wholly devoted to the essence of awakening. This, Śāriputra, is the practice of the superior ability and knowledge of divine sight that the bodhisatva, the great being, fully perfects.
10.10「他的視見無有障礙，因為它能看見一切色法。他的視見不固著，因為它遍及一切色法。他的視見遠離一切傾向和邪見。他的視見圓滿清淨，因為它自性清明。他的視見不依賴任何境界。他的視見不受垢染或習氣所束縛。他的視見遠離障礙，因為它遠離疑惑。他的視見不為障礙所壓倒。他的視見在諸法現象的顯現中得到成就。他的視見依於智慧，不屬於識的範疇。他的視見不固著、不染污、不為任何垢所迷惑。他的視見導向般若，因為具有聖者能力的特性。他的視見具有無瞋的特徵，如同光線平等照耀一切眾生。他的視見圓滿清淨，因為遠離不善法。他的視見無垢，因為自性清明。他的視見成就佛陀的視見，因為他不捨棄其誓願。他的視見不貪執、不惡毒，因為遠離取著和瞋恨。他的視見以對作用於物質領域的眾生的大悲心為基礎。他的視見對乞丐無敵意。他的視見不譴責不道德之人。他的視見關懷懷有惡意之人。他的視見鼓舞懶惰之人。他的視見向心意散亂之人揭示禪定的各種方面。他的視見將智慧的視見賜予缺乏智慧之人。他的視見向走邪道之人揭示正道。他的視見向解脫未圓滿之人揭示佛陀的偉大。他的視見是升至一切知的崇高境界的殊勝能力。它趨向於菩提的自性。它完全奉獻於菩提的自性。舍利弗，這就是菩薩大士所圓滿修行的天眼通的殊勝能力和智慧的修行。」
10.11“What then, Śāriputra, is the superior ability and knowledge of the realization of divine hearing that bodhisatvas, great beings, possess? What is the practice of the superior ability and knowledge that they fully perfect?
10.11「舍利弗，菩薩大士所具有的天耳通的證悟的神力和智慧究竟是什麼？他們所圓滿成就的神力和智慧的修行又是什麼？
10.12“Here, Śāriputra, the bodhisatva, by means of his perfectly pure, superhuman divine hearing, hears two kinds of sounds: sounds made by human beings and sounds made by nonhuman beings. Whatever sounds manifest in the unlimited, infinite worlds in the ten directions, whether they are the sounds of gods, the sounds of nāgas, the sounds of yakṣas, the sounds of gandharvas, the sounds of asuras, the sounds of garuḍas, [MS.109.b] the sounds of kinnaras, the sounds of mahoragas, the sounds of human beings, the sounds of nonhuman beings, the sounds of noble ones, the sounds of buddhas, the sounds of pratyekabuddhas, the sounds of bodhisatvas, or the sounds of śrāvakas, all these sounds come within the range of his divine hearing. The sounds of those who are in states of misfortune, that is to say the sounds of those in hell, the sounds of animals, or the sounds of those in the spirit world governed by Yama, even the sounds of worms, butterflies, flies, and mosquitoes, all come within the range of his divine hearing. He knows all the verbal actions that come forth from these beings on the basis of wholesome or unwholesome states of mind. He knows those verbal actions that take hold of the causes of wholesomeness. [F.146.b] He knows those verbal actions filled with hostility that come forth on the basis of an inclination toward desire, those verbal actions filled with desire that come forth on the basis of an inclination toward hatred, those verbal actions filled with bewilderment that come forth on the basis of an inclination toward desire and hatred. He knows those verbal actions filled with attachment that come forth on the basis of an inclination toward confusion, those verbal actions filled with attachment that come forth on the basis of an inclination toward desire, those that are corrupted and come forth on the basis of an inclination toward hatred, and those that are filled with bewilderment and come forth on the basis of an inclination toward confusion. With his knowledge of this superior ability of uncorrupted divine hearing, he truly knows those verbal actions that come from a pure motivation but seem aggressive in practice, as well as those verbal actions that seem pure in practice but are based on an aggressive motivation.
10.12「舍利弗，菩薩以清淨超越常人的天耳通，聽聞兩種聲音：人類所發出的聲音和非人所發出的聲音。在十方無限無邊的世界中，無論是天眾的聲音、龍的聲音、藥叉的聲音、乾闥婆的聲音、阿修羅的聲音、迦樓羅的聲音、緊那羅的聲音、摩睺羅伽的聲音、人類的聲音、非人的聲音、聖者的聲音、佛陀的聲音、辟支佛的聲音、菩薩的聲音，或聲聞的聲音，所有這些聲音都在他天耳通的範圍之內。處於不幸狀態中的眾生所發出的聲音，也就是地獄中眾生的聲音、畜生的聲音，或在閻魔支配的餓鬼道中眾生的聲音，甚至蟲蛆、蝴蝶、蒼蠅和蚊子的聲音，所有這些都在他天耳通的範圍之內。他知道這些眾生基於善法或不善法的心念所發出的所有語業。他知道那些掌握善根之因的語業。他知道那些充滿敵意的語業，源於對貪慾的傾向；充滿貪慾的語業，源於對瞋恨的傾向；充滿困惑的語業，源於對貪慾和瞋恨的傾向。他知道那些充滿執著的語業，源於對癡的傾向；充滿執著的語業，源於對貪慾的傾向；那些被污染的語業，源於對瞋恨的傾向；以及那些充滿困惑的語業，源於對癡的傾向。藉著對這種無污染天耳通的優越能力的智慧，他真實地知道那些源於純淨動機卻在實踐中看似具有攻擊性的語業，以及那些在實踐中看似純淨卻源於具有攻擊性動機的語業。」
10.13“With this divine hearing, he hears the words of the noble ones and of those who are not noble ones. He does not become attached to the words of the noble ones and has no ill will toward the words of those who are not noble ones. The words of the noble ones bring forth great love in him, and the words of those who are not noble ones bring forth great compassion in him. He knows all words as they are, by means of the knowledge that distinguishes between the past and the present. With this divine hearing, he hears absolutely everything that is said by all the buddhas, all the lords in all the great multitude of world systems in the ten directions. So that he does not lose anything from the vessel of his memory, he retains everything he hears. He does not forget what he has retained but pours it into sentient beings as if they were vessels, and he knows that the particular flavor of all phenomena is transitoriness. He does not hear the Dharma teachings of one tathāgata and then use the Dharma teachings of another tathāgata to muddy them or contradict them. [F.147.a] Moreover, Śāriputra, he retains what is said by all the buddhas, the lords, which is without beginning and without end. He repeats those words he hears that are wholesome roots, because they lead to attainment both in times that are conducive to attainment and in times that are not. He absorbs Dharma teachings both in formal gatherings and even in situations not conducive to teaching but does not necessarily teach what he has heard. He teaches the Dharma in times that are conducive to the Dharma, and when there are assemblies to hear him, even if there is only one person who wants to hear it. He does not make a genuine prediction of awakening if it will bring harm to anyone. He makes a false prediction of awakening if it serves the purpose of bringing benefit and advantage to anyone, and he does so with a completely pure mind, as an application of skillful means. He hears the kinds of sounds that bring joy. He does not hear the kinds of sounds that do not bring joy. Where the Dharma is taught in assemblies of sentient beings, he knows that these sounds are a blessing to his ear consciousness, and the sentient beings there who are of the noble lineage of the Dharma hear his Dharma. Those sentient beings who are not of noble lineage do not hear him. [MS.110.a] His faculty of hearing is the complete purity of the totality of phenomena. His faculty of hearing is the complete purity of the element of the self. His faculty of hearing is the complete purity of the element of sentient beings. His faculty of hearing is fully perfected, because he hears utterances, syllables, and explanations as they are. In order to teach the Dharma to sentient beings who have been born into the five states of existence, he uses examples taken from their various kinds of speech and utterances. He transforms the divine hearing of a sentient being into the divine hearing of a tathāgata, not into that of any other vehicle. This is what is known as the practice of the superior ability and knowledge of divine hearing that the bodhisatva fully perfects.
10.13「菩薩用這種天耳通，聽聞聖者的言語和非聖者的言語。他對聖者的言語不產生執著，對非聖者的言語也不懷有惡意。聖者的言語在他心中引發大愛，非聖者的言語在他心中引發大悲。他以能夠區別過去和現在的智慧，如實了知一切言語。用這種天耳通，他聽聞十方所有世界中所有佛陀、所有世尊在廣大眾多世界系統中所說的一切話語。為了不遺漏任何從他記憶的容器中流失的內容，他保留他聽聞的一切。他不忘記所保留的內容，而是將其注入眾生，如同將水注入容器一樣，並且他了知一切現象的特殊風味是無常。他不會聽聞一位如來的法教後，又用另一位如來的法教來混濁或與之相悖。舍利弗，而且他保留一切佛陀、世尊所說的話語，這些話語沒有始也沒有終。他重複他聽聞到的那些構成善根的言語，因為這些言語既在有利於獲得成就的時代，也在不利於獲得成就的時代，都能導向成就。他既在正式的集會中吸收法教，也在不利於說法的情況中吸收，但不一定傳授他所聽聞的內容。他在有利於法的時代傳授法教，當有眾生集會想要聽聞時，即使只有一個人想要聽聞，他也會傳授。如果授記會對任何人造成傷害，他就不作出真實的覺悟預言。如果作出預言能夠為任何人帶來利益和優勢，他就作出虛妄的覺悟預言，並且他這樣做時心意完全清淨，作為方便的運用。他聽聞帶來喜悅的聲音種類。他不聽聞不帶來喜悅的聲音種類。在眾生集會中傳授法的地方，他了知這些聲音對他的耳識是一種祝福，在那裡的聖族眾生能夠聽聞他的法教。不是聖族的眾生聽不到他。他的聽聞根具足圓滿了法界的完全清淨。他的聽聞根具足圓滿了自我界的完全清淨。他的聽聞根具足圓滿了眾生界的完全清淨。他的聽聞根完全圓滿，因為他如實聽聞言語、音節和解釋。為了向被生於五趣的眾生傳授法教，他運用這些眾生各種言語和言詞中的例子。他將眾生的天耳通轉化為如來的天耳通，而不轉化為任何其他乘道的天耳通。這就是菩薩所圓滿修行的天耳通這種神力和智慧的修行方式。」
10.14“What then, Śāriputra, is the superior ability and knowledge of the realization of the knowledge of the thoughts of others that bodhisatvas, great beings, possess? [F.147.b] What is the practice of the superior ability and knowledge that they fully perfect?
10.14「舍利弗啊，菩薩大士所具備的他心通的神力和智慧證悟究竟是什麼呢？他們所圓滿修行的神力和智慧的實踐究竟是什麼呢？」
10.15“Here, Śāriputra, the bodhisatva knows the past thoughts of all sentient beings in absolutely all the great multitude of worlds in the ten directions. He knows their future thoughts. He knows their present thoughts. By means of his knowledge of the past thoughts of all sentient beings, he arrives at the knowledge of their mental circumstances of causes and secondary causes: ‘The causes of the thoughts of this sentient being are superior. The causes of the thoughts of this sentient being are average. The causes of the thoughts of this sentient being are inferior. The faculties of this sentient being are conducive to generosity. The faculties of this sentient being are conducive to morality. The faculties of this sentient being are conducive to patient acceptance. The faculties of this sentient being are conducive to vigor. The faculties of this sentient being are conducive to meditation. The faculties of this sentient being are conducive to wisdom. The faculties of this sentient being are oriented toward love. The faculties of this sentient being are oriented toward compassion. The faculties of this sentient being are oriented toward empathetic joy. The faculties of this sentient being are oriented toward equanimity. The faculties of this sentient being are oriented toward the Mahāyāna. The faculties of this sentient being are oriented toward the Pratyekabuddhayāna. The faculties of this sentient being are oriented toward the Śrāvakayāna. This sentient being is strong in their causes, and they possess the principal cause for that which is wholesome. This sentient being has strong circumstances and possesses the principal circumstantial causes. This sentient being, though, is strong in their causes but does not possess the principal cause for that which is wholesome. Caused by the way they engage, this sentient being is then reborn in an inferior family. This sentient being, again, might be able to practice, but they do not possess the causes of excellent wholesomeness. This sentient being, again, is reborn in a superior family because of the full causal power for that to happen has come about. [F.148.a] This sentient being’s resolve is pure, but their practice is not pure. This sentient being’s practice is pure, but their resolve is not pure. This sentient being’s practice is pure, and their resolve is pure. This sentient being’s practice is not pure, and their resolve is not pure.’ In this way, Śāriputra, he knows the mental activity of all sentient beings, which takes place within their faculties and is created by previous causes. He thereby understands how to [MS.110.b] teach them the Dharma in an appropriate way. This is what is known as the bodhisatva’s knowledge of the thoughts of others.
10.15「舍利弗！菩薩知曉十方一切廣大世界中所有眾生的過去思想、未來思想、現在思想。通過了知所有眾生過去思想的智慧，他領悟到他們思想的因緣條件：『這個眾生的思想根源是殊勝的。這個眾生的思想根源是中等的。這個眾生的思想根源是下劣的。這個眾生的根機傾向於布施。這個眾生的根機傾向於戒律。這個眾生的根機傾向於忍辱。這個眾生的根機傾向於精進。這個眾生的根機傾向於禪定。這個眾生的根機傾向於智慧。這個眾生的根機傾向於慈。這個眾生的根機傾向於慈悲。這個眾生的根機傾向於喜。這個眾生的根機傾向於捨。這個眾生的根機傾向於大乘。這個眾生的根機傾向於辟支佛乘。這個眾生的根機傾向於聲聞乘。這個眾生因力強大，具備了善法的主要根據。這個眾生的條件強大，具備了主要的條件根據。這個眾生雖然因力強大，卻不具備善法的主要根據。由於他們的修行方式，這個眾生因此投生到下劣的家族。這個眾生雖然可能具備修行的能力，但卻不具備殊勝善法的根據。這個眾生由於具足了相應的完整因緣力量，因此投生到殊勝的家族。這個眾生的決心清淨，但修行卻不清淨。這個眾生的修行清淨，但決心卻不清淨。這個眾生的修行清淨，決心也清淨。這個眾生的修行不清淨，決心也不清淨。』舍利弗！他以這樣的方式知曉所有眾生的心念活動，這些心念活動生起於他們的根機之中，由過去的因緣所造作。他由此了悟如何以恰當的方式為眾生說法。這就是所謂菩薩的他心通智慧。」
10.16“Moreover, he knows what their mentality will eventually lead to: ‘That which will be this sentient being’s cause for morality in the future is his present cause for generosity. That which will be this sentient being’s cause for generosity in the future is his present cause for morality. That which will be this sentient being’s cause for vigor in the future is his present cause for patient acceptance. That which will be this sentient being’s cause for patient acceptance in the future is his present cause for vigor. That which will be this sentient being’s cause for wisdom in the future is his present cause for worldly conduct. What will be this sentient being’s aptitude for the Mahāyāna in the future is his present aptitude for the Śrāvakayāna. What will be this sentient being’s aptitude for the Pratyekabuddhayāna in the future is his present aptitude for the Śrāvakayāna. What will be this sentient being’s aptitude for the Śrāvakayāna in the future is his present aptitude for the Mahāyāna.’ In this way, Śāriputra, he truly knows those causes, those forms, and those conditions that will be the faculties of all sentient beings in times to come. He does not grow weary of bringing sentient beings to maturity but knows how to assess their minds. He then sees what sort of Dharma vessel they are and teaches them accordingly. [F.148.b] He teaches the Dharma in a way that is useful to them and does not do it just as a ‘Dharma duty.’ He truly knows the mental phenomena of all sentient beings as they are, whether they occur in the present or in the future. He knows that a mind filled with desire is a mind filled with desire. He truly knows that a mind free from desire is a mind free from desire. He truly knows that a mind filled with hatred is a mind filled with hatred. He truly knows that a mind free from hatred is a mind free from hatred. He truly knows that a mind filled with delusion is a mind filled with delusion. He truly knows that a mind free from delusion is a mind free from delusion. In this way, Śāriputra, he knows what corruptions any particular sentient being is filled with, and because he knows this, he is able to teach them the Dharma in such a way as to rid them of their vices. When he approaches an assembly, he first examines the assembly carefully. When he has examined it carefully, he teaches the Dharma to those sentient beings in whatever way is most suitable for them. In this way, Śāriputra, he knows the faculties, superior and inferior, of all those sentient beings. The bodhisatva, though, does not give priority to his own thoughts, nor does he give priority to the thoughts of others. Why is this? It is because the bodhisatva knows that his stream of thoughts possesses knowledge. He knows that his stream of thoughts possesses mindfulness. [F.149.a] [MS.111.a] He knows that his stream of thoughts possesses resolve. He knows that his stream of thoughts possesses wisdom. He knows that his stream of thoughts possesses intelligence. He knows that his stream of thoughts is free from the vices and that any connection to habitual tendencies has been completely uprooted. He knows that it is pure, stainless, clear, flawless, supple, and spotless. He knows the manifestations of all phenomena. He knows that his stream of thoughts has penetrated the mental activity of all sentient beings. In this way, Śāriputra, he penetrates the knowledge of thoughts among the various kinds of phenomena. This is what is known as the practice of the superior ability and knowledge of knowing the thoughts of others, which the bodhisatva fully perfects.
10.16「此外，他知道他們的心性最終將導致什麼結果：『這個眾生未來的戒德之因是他現在的布施之因。這個眾生未來的布施之因是他現在的戒德之因。這個眾生未來的精進之因是他現在的忍辱之因。這個眾生未來的忍辱之因是他現在的精進之因。這個眾生未來的智慧之因是他現在的世間行為之因。這個眾生未來對大乘的傾向是他現在對聲聞乘的傾向。這個眾生未來對辟支佛乘的傾向是他現在對聲聞乘的傾向。這個眾生未來對聲聞乘的傾向是他現在對大乘的傾向。』舍利弗啊，他以這樣的方式真實地知道那些因、那些色和那些條件，這些將成為所有眾生在未來時代的根性。他不厭倦於使眾生成熟，但知道如何評估他們的心。他接著看到他們是什麼樣的法器，並相應地為他們說法。他以對他們有益的方式說法，不僅僅是作為『法的責任』。他真實地知道所有眾生的心理現象如其所是，無論它們出現在現在還是未來。他知道充滿貪慾的心就是充滿貪慾的心。他真實地知道遠離貪慾的心就是遠離貪慾的心。他真實地知道充滿瞋恨的心就是充滿瞋恨的心。他真實地知道遠離瞋恨的心就是遠離瞋恨的心。他真實地知道充滿癡迷的心就是充滿癡迷的心。他真實地知道遠離癡迷的心就是遠離癡迷的心。舍利弗啊，他以這樣的方式知道任何特定眾生充滿什麼樣的煩惱，正因為他知道這一點，他能夠以這樣的方式為他們說法，使他們除去各自的垢障。當他走近一個眾會時，他首先仔細地審察眾會。他審察完之後，就以最適合他們的方式為那些眾生說法。舍利弗啊，他以這樣的方式知道所有那些眾生的根性是優越的還是低劣的。菩薩雖然不優先考慮自己的思想，也不優先考慮他人的思想。為什麼呢？因為菩薩知道他的思想流擁有智慧。他知道他的思想流擁有念。他知道他的思想流擁有決心。他知道他的思想流擁有智慧。他知道他的思想流擁有慧。他知道他的思想流遠離垢障，與習氣的任何連結都已被完全根除。他知道它是清淨的、無垢的、清明的、無缺的、柔軟的和純淨的。他知道所有法的顯現。他知道他的思想流已經穿透了所有眾生的心理活動。舍利弗啊，他以這樣的方式在各種法的種類中穿透了思想的知識。這就是菩薩所圓滿修行的他心通這個殊勝神力與智慧的修行。」
10.17“What then, Śāriputra, is the superior ability of directly realized recollection of previous states of existence, which the bodhisatva possesses? What is the practice of the superior ability and knowledge that he fully perfects?
10.17「舍利弗，那麼菩薩所具有的直接證悟前世的殊勝神力與憶念，究竟是什麼呢？他所圓滿修習的殊勝神力與智慧之修行又是什麼呢？」
10.18“Here, Śāriputra, the bodhisatva recollects the many different previous existences of all sentient beings in the unlimited worlds in the ten directions. He can recollect one past lifetime, two, three, five, twenty, thirty, forty, fifty, or a hundred lifetimes, a thousand lifetimes, many hundreds of lifetimes, many thousands of lifetimes, and many hundreds of thousands of lifetimes. He can remember as far back as an eon of destruction, an eon of evolution, and eon of destruction and evolution, a multitude of eons of destruction, a multitude of eons of evolution, and a multitude of eons of destruction and evolution, and he can state with precision, ‘At that time in the past, those sentient beings had these names and these kinds of family. They looked like this, had these genders, and were in these kinds of physical condition. They had these kinds of jobs. They remained alive for that long, and they experienced happiness and suffering in these ways. [F.149.b] Then, when they passed away, they took birth again in that place, and when they passed away again they took birth here.’ In this way, he recollects the details and the locations of the multitude of his own various previous states of existence and those of all sentient beings. He recollects his own previous states of existence from the very beginning of time. He recollects the previous states of existence of other sentient beings, of other people, from the very beginning of time. He also recollects the previous causes of his own roots of virtue, and he recollects others’ roots of virtue. He develops his own roots of virtue and his own awakening, and when he recollects other sentient beings’ roots of virtue, he cultivates the mind of awakening. He turns his attention to those causes of happiness and suffering in previous states of existence that arose because of impermanence, suffering, emptiness, and no-self. When he has turned his attention to the fact that they arose because of impermanence, suffering, emptiness, and no-self, he does not become intoxicated by forms. He does not become intoxicated by pleasure. He does not become intoxicated by having followers. He does not become intoxicated by lordship. He does not become intoxicated by the craving to become a king of the entire world. He does not become intoxicated by the craving to become Śakra. He does not become intoxicated by the craving to become Brahmā . He does not become intoxicated by the craving to become a protector of the world. He does not become intoxicated by the craving to be reborn. He does not become intoxicated by a mind filled with craving for all kinds of sensual pleasures or the happiness of kingship or lordship. He does not take hold of existence, except for the purpose of bringing sentient beings to maturity, and only after careful consideration. Because he has already turned his attention to impermanence, suffering, emptiness, and no-self, his conscience and moral sensitivity are disturbed by the actions he has performed because of the vices, and he is repulsed by them. [F.150.a] By means of the state of things that is connected to the present, he acted in ways that created roots of nonvirtue, in order to save his life. He causes his previous roots of virtue and his development of unsurpassed perfect awakening to flourish. [MS.111.b] Because of all the present roots of virtue he has gathered, he avoids dishonesty and deception. So that the lineage of the Buddha, the lineage of the Dharma, and the lineage of the Saṅgha are not destroyed, he develops omniscience. The foundation of his memory is good because he possesses the power of memory and because of the presence of the totality of phenomena in his memory. Because he understands things well, his memory is unshakeable. Because of his conscientious practice of meditation, it is not hurried. Because his foundation of calm abiding meditation is good, it is not rushed. Because he has a good grasp of insight meditation, it is not agitated. Because he sees clearly, it is not unrefined. Because nothing is lost from his memory, it remembers. Because he has accumulated stocks of merit, its knowledge is great. Because he has accumulated stocks of knowledge, it is dependent on anything. Because he has accumulated stocks of all the perfections, it has gone to the other shore. This is how he recollects phenomena that had been lost to memory, by means of the power of his memory and mental composure. This is what is known as the perfected potential of superior ability and knowledge of previous states of existence, which the bodhisatva fully perfects.
10.18「舍利弗，菩薩能憶念十方無限世界中所有眾生的許多不同的前世。他能憶念一世、兩世、三世、五世、二十世、三十世、四十世、五十世或一百世的前生，一千世，許多百世，許多千世，以及許多十萬世。他能回憶到劫末、劫初、劫末及劫初，許多劫末，許多劫初，以及許多劫末及劫初，並能精確陳述說：『過去那個時代，那些眾生有這些名字和這些類型的家族。他們看起來是這樣的，有著這些性別，處於這些類型的身體狀況。他們從事這些類型的工作。他們活著那麼久，以這些方式經歷了樂和苦。然後當他們去世時，他們在那個地方再生，當他們再次去世時，他們在這裡出生。』這樣，他憶念自己許多不同的各種前世和所有眾生的許多細節和位置。他從時間的最初開始憶念自己的前世。他從時間的最初開始憶念其他眾生、其他人的前世。他也憶念自己根的根源，他憶念他人的善根。他培育自己的善根和自己的覺悟，當他憶念其他眾生的善根時，他培育菩提心。他的注意力轉向那些因無常、苦、空性和無我而產生的前世中快樂和苦難的原因。當他的注意力轉向它們是因無常、苦、空性和無我而產生時，他對色不迷醉。他對快樂不迷醉。他對有追隨者不迷醉。他對統治權不迷醉。他對成為轉輪聖王的欲愛不迷醉。他對成為帝釋天的欲愛不迷醉。他對成為梵天的欲愛不迷醉。他對成為護世天的欲愛不迷醉。他對再生的欲愛不迷醉。他對充滿各種欲樂或王權或統治權之樂的心的欲愛不迷醉。他不執著於存在，除了為了使眾生成熟的目的，且只有在仔細考慮之後。因為他已經將注意力轉向無常、苦、空性和無我，他的良心和慚愧心對他因煩惱而執行的業感到擾亂，他為此感到厭惡。藉著與現在相聯繫的事物狀態，他採取行動創造了非善根，為了拯救自己的生命。他使自己以前的善根和無上正等正覺的發展興盛。因為他聚集了所有現在的善根，他避免不誠實和欺騙。為使佛陀的世系、法的世系和僧伽的世系不被摧毀，他培育一切智。他的記憶基礎是善良的，因為他擁有記憶力，也因為法界的完全性存在於他的記憶中。因為他理解事物很好，他的記憶是不可動搖的。因為他對禪定的有良心的修行，它不匆忙。因為他止的基礎是善良的，它不倉促。因為他對觀的理解很好，它不躁動。因為他看得清楚，它不粗糙。因為沒有任何東西從他的記憶中遺失，它能夠記住。因為他積累了福德資糧，它的智慧是廣大的。因為他積累了智慧資糧，它依靠任何事物。因為他積累了所有波羅蜜的資糧，它已到達彼岸。這就是他如何藉著記憶力和心理安定的力量來憶念那些曾經遺失於記憶中的法。這就是菩薩完美成就的直接證悟前世的神力和智慧的潛能。」
10.19“What then, Śāriputra, is the superior ability and knowledge of the realization of the application of magical abilities that the bodhisatva possesses? What is the practice of the superior ability and knowledge that he fully perfects?
10.19「舍利弗，那麼菩薩所具有的神通妙用之證悟的殊勝能力與智慧究竟是什麼呢？他所圓滿修習的殊勝能力與智慧之修行又是什麼呢？」
10.20“Here, Śāriputra, the bodhisatva cultivates the foundation of magical ability that has as its condition the eliminative concentration of yearning. He cultivates the foundations of the magical abilities that have as their conditions the eliminative concentrations of vigor, volition, and investigation. By wishing for, developing, and mastering these qualities that are joined with yearning, vigor, volition, and investigation, [F.150.b] and by genuinely manifesting these four foundations of magical abilities, he truly attains magical abilities. He enjoys the many eliminations of these miraculous magical abilities. He masters the miraculous magical abilities out of concern for sentient beings. He displays whatever kind of magic will train sentient beings, whether forms, powers, or influence. He displays manifestations of forms and appearance—the manifestation of a buddha, of a pratyekabuddha, of a śrāvaka, of Śakra, of Brahmā , of a protector of the world, and of a king of the entire world, as well as other forms, images, and manifestations, even those of animals—whatever will bring sentient beings to the training. When he has done this, he teaches them the Dharma. He displays whatever powers are needed to train sentient beings who take great pride in their own strength and who are very quick-tempered and extremely arrogant. Even if he displayed the strength of a great champion, a quarter of the strength of Nārāyaṇa, half the strength of Nārāyaṇa, the strength of Nārāyaṇa, enough strength to take hold of Sumeru, the king of mountains, which is six million yojanas high, and throw it a distance of eighty-four thousand yojanas with two fingers, throw it to another world as if it was a gooseberry, the bodhisatva’s strength would not be diminished. [F.151.a] The bodhisatva would take as great and vast an amount of water as there is in the whole threefold thousand great thousand worlds and place it at the very summit of the universe for an eon, as if it was placed in the palm of his hand, if this would serve to demonstrate the complete spiritual path. [MS.112.a] This is the sort of strength with which the bodhisatva teaches the Dharma to sentient beings who take great pride in their own strength, and who are very quick-tempered and extremely arrogant, in order to rid them of their pride in their own strength, their quick temper, and their arrogance. By means of these foundations of magical abilities, he obtains the knowledge of powerful presence. Because he possesses this knowledge of powerful presence, whatever he attends to happens. If he attends to the great ocean as if it were the size of a cow’s hoof print, then it will be the size of a cow’s hoof print. If he attends to a cow’s hoof print as if it were a great ocean, it will become a great ocean. If he attends to the great fire at the end of the eon as if it were a mass of water, then it will become a mass of water. If he attends to the destruction of the world in a mass of water as if it were the destruction of the world in a mass of fire, then it will become so as he attends to it, and so forth. All phenomena, inferior, superior, or average, behave exactly as they should when he attends to them, and not in any other manner. Moreover, his presence cannot be genuinely disturbed, shaken, or obscured by anyone in this world, not by any ascetic, brahmin, or god, not by Śakra, Māra, or Brahmā , or by any other religious tradition in the world, with the exception of the buddhas, the lords. By means of the presence and the power that he possesses, he teaches the Dharma to many different sentient beings of excellent character, who take great joy and delight in his teaching. Moreover, these foundations of magical abilities that he possesses are never-ending and independent. They overcome Māra and the vices. [F.151.b] They manifest in the realms of the buddhas. Their application does no harm to sentient beings. They bring about the accumulation of a great store of roots of virtue. They cannot be severed by Māra and his retinue or by the gods. This is what is known as the practice of the realized superior ability and knowledge of the application of magical abilities , which the bodhisatva fully perfects.
10.20「舍利弗，菩薩修習以欲愛的滅除三昧為條件的神足根。他修習以精進、思、擇法的滅除三昧為條件的神足根。通過希求、發展和掌握與欲愛、精進、思、擇法相結合的這些特質，並真實地顯現這四神足根，他真正獲得神通。他享受這些神奇神通的許多滅除。他為了利益眾生而掌握神奇的神通。他顯現無論什麼樣的魔術來調伏眾生，無論是色、力或影響力。他顯現色的顯現和出現——佛陀的顯現、辟支佛的顯現、聲聞的顯現、帝釋天的顯現、梵天的顯現、護世天的顯現，以及轉輪聖王的顯現，還有其他的色、形象和顯現，甚至畜生的顯現——無論什麼將使眾生接受調伏。當他這樣做時，他就為他們說法。他顯現無論什麼樣的力量來調伏那些對自己的力量非常驕傲、脾氣非常暴躁且極其驕慢的眾生。即使他顯現大英雄的力量、那羅延力量的四分之一、那羅延力量的一半、那羅延的力量、足以握住有六百萬由旬高的須彌山王並用兩根手指將它投擲八萬四千由旬遠的力量，或將它投擲到另一個世界，就像投擲餘甘子一樣，菩薩的力量也不會減弱。菩薩會取出與整個三千大千世界中的水量一樣多且廣大的水，並將其放在宇宙最高處，保持一劫，就像放在掌心一樣，如果這樣做能夠用來證示圓滿的精神之道。這就是菩薩用來對那些對自己的力量非常驕傲、脾氣非常暴躁且極其驕慢的眾生說法的力量，為了消除他們對自己力量的驕傲、他們的暴躁和他們的驕慢。通過這些神足根，他獲得強大臨在的智慧。因為他具有這種強大臨在的智慧，無論他注意到什麼，什麼就會發生。如果他注意到大海，就好像它是牛蹄印的大小一樣，那麼它就會是牛蹄印的大小。如果他注意到牛蹄印，就好像它是大海一樣，它就會變成大海。如果他注意到劫末的大火，就好像它是水的積聚一樣，那麼它就會變成水的積聚。如果他注意到世界的滅無是水的積聚，就好像它是火的積聚一樣，那麼它就會如他所注意的那樣變成這樣，諸如此類。所有法，下劣的、殊勝的或中等的，當他注意到它們時就會完全按照應有的方式表現，而不會以任何其他方式表現。而且，他的臨在不會被這個世界上的任何人真正地擾亂、搖撼或遮蔽，無論是苦行者、婆羅門或天眾，無論是帝釋天、魔或梵天，或世界上任何其他宗教傳統，除了佛陀和世尊之外。通過他所具有的臨在和力量，他對具有優良品格的許多不同眾生說法，他們對他的教法感到極大的喜悅和歡喜。而且，他所具有的這些神足根是無盡的且自主的。它們克服魔和垢。它們在佛國淨土中顯現。它們的應用不會對眾生造成傷害。它們帶來偉大善根資糧的積累。它們不能被魔及其眷屬或天眾所切斷。這就是菩薩所圓滿修習的神通應用的殊勝神力與智慧之修行。」
10.21“What then, Śāriputra, are the superior abilities of the bodhisatva? What is his knowledge? Seeing forms with his divine sight is his superior ability. To be aware of the perishable nature of manifest form and still not reify it is his knowledge. Moreover, Śāriputra, hearing all the manifestations of sounds is his superior ability. That all that is heard is ultimately inexpressible is his knowledge. Moreover, Śāriputra, he knows the mental activity of all sentient beings, and this is his superior ability. To be aware of the cessation of thought and not reify cessation is his knowledge. Moreover, Śāriputra, his remembering primordial nonattachment is his superior ability. Knowledge that is not attached to the three times is his knowledge. Moreover, Śāriputra, going to and coming from all buddha fields is his superior ability. His manifestation of knowledge in the field of space is his knowledge. Moreover, that he engages with the Dharma of the venerable ones is his superior ability. His vision of the sameness of all Dharma teachings is his knowledge. Moreover, he brings joy to all worlds, and this is his superior ability. He is unaffected by all worlds, and this is his knowledge. Moreover, he overpowers all śakra s, brahmās, and protectors of the world, and this is his superior ability. That he knows the magical abilities of all śrāvakas and pratyekabuddhas is his knowledge. These then, Śāriputra, are his superior [MS.112.b] abilities, and this is his knowledge. This is what is known as the practice of the realized superior abilities and knowledge that he fully perfects. [F.152.a]
10.21「舍利弗，那麼菩薩的神通是什麼？他的智慧是什麼？用天眼通看到色相是他的神通。認知色相的無常性而不執著於它是他的智慧。此外，舍利弗，聽聞一切聲音的顯現是他的神通。所有被聽聞的東西最終都是言語道斷的，這是他的智慧。此外，舍利弗，他知道一切眾生的心念活動，這是他的神通。認知思想的滅盡而不執著於滅盡是他的智慧。此外，舍利弗，他憶念本來無著是他的神通。不執著於三世的智慧是他的智慧。此外，舍利弗，往來於一切佛土是他的神通。在虛空的領域中顯現智慧是他的智慧。此外，他參與聖者的法是他的神通。看到一切法教的平等性是他的智慧。此外，他使一切世間歡喜，這是他的神通。他不受一切世間影響，這是他的智慧。此外，他戰勝一切帝釋天、梵天和護世天，這是他的神通。他知道一切聲聞和辟支佛的神通，這是他的智慧。舍利弗，這些就是他的神通，這就是他的智慧。這就是所謂的他圓滿修習的證悟神通與智慧的實踐。」
10.22“Thus, Śāriputra, the bodhisatva’s knowledge of the accumulation of meditation and mental presence is relative to the degree to which minds are disturbed by the vices. The bodhisatva will master the accumulation of meditation relative to the degree to which the minds of sentient beings are disturbed by the vices. Thus, Śāriputra, when the bodhisatva has entered into composure, then he is known to be concentrated. This is a concentration related to the sameness of all sentient beings; the sameness of thoughts; the sameness of resolve; the sameness of practice; the sameness of intentions; the sameness of generosity; the sameness of morality, patient acceptance, vigor, meditation, and wisdom; and the sameness of all phenomena. That which is the same as awakening is the same as all sentient beings. That which is the same as all sentient beings is the same as all phenomena. That which is the same as the attainment of sameness is what is known as attainment. That which is the same as emptiness is the same as all phenomena. That sameness that has been reached is what is known as attainment. That which is the same as freedom from attributes, freedom from aspirations, and freedom from conditioning is the sameness that is known as attainment when it is attained. The attainment of the sameness of all phenomena arises from the sameness of one’s own thoughts. This is what is known as attainment. Everything helpful and everything unhelpful is the same to him in his mind, and so his mind is like earth, water, [F.152.b] fire, wind, or space. He stands neither elevated nor subdued. He stands firmly, having attained immovability. He has attained the states of meditative concentration of all forms of spiritual practice. His spiritual practice is natural. He has attained the essential nature of things. He is not raised up or elevated. He is swift. He does not babble. He does not indulge in loose talk. He understands the context. He understands what is correct. He understands what the right time is. He understands what the right moment is. He understands what the right occasion is. He adapts to all worlds but is not corrupted by them. He has transcended the eight worldly concerns. He is not corrupted by any of the vices. He has left society. His sphere is seclusion. In these ways he remains in the state of meditative concentration, does not become disturbed, and still can be seen to perform all kinds of worldly activities. This is the bodhisatva’s perfection of meditation through which he accomplishes wisdom and skillful means.
10.22「舍利弗啊，菩薩對於禪定和心念的累積的認識，是相對於眾生心念被煩惱擾亂的程度而言的。菩薩將會依據眾生心念被煩惱擾亂的程度來掌握禪定的累積。因此，舍利弗啊，當菩薩進入了寂靜的境界，就被稱為入定。這是一種與所有眾生平等相關的三昧；與思想平等相關；與決心平等相關；與修行平等相關；與意願平等相關；與布施平等相關；與戒、忍辱、精進、禪定和智慧平等相關；以及與所有法平等相關。那與覺悟相同的，就與所有眾生相同。那與所有眾生相同的，就與所有法相同。那與平等成就相同的，就是所謂的證悟。那與空性相同的，就與所有法相同。那已達成的平等，就是所謂的證悟。那與無相、無願、無作相同的平等，當它被證悟時，就是所謂的證悟的平等。所有法的平等成就是由於自己思想的平等而產生的。這就是所謂的證悟。一切有利和一切不利的事對他的心而言是相同的，因此他的心就像地、水、火、風或虛空。他既不高傲也不卑微。他堅定穩固，已成就了不動搖的境界。他已成就了所有修行形式的禪定境界。他的修行是自然而然的。他已成就了事物的自性。他既不高揚也不高傲。他迅速敏捷。他不囉嗦。他不沉溺於閒散的言論。他理解背景。他理解什麼是正確的。他理解正確的時機。他理解正確的時刻。他理解正確的契機。他適應所有世間但不被它們所染污。他已超越了八風。他不被任何煩惱所染污。他已遠離社會。他的領域是離欲。如此他保持在禪定的境界中，不會被擾亂，同時仍然可以看到他在進行各種世間活動。這就是菩薩透過禪波羅蜜來成就智慧和方便的方式。」
10.23“While in this state, out of concern for sentient beings, he directs his mind to the object of his great compassion. This is his skillful means. He enters into a state of peace, a state of calm. This is his wisdom. While in this state, he masters buddha knowledge. This is his skillful means. He does not bind himself to any phenomena. This is his wisdom. While in this state, he relies on the acceptance of all phenomena. This is his skillful means. He meditates from the perspective of the uncontaminated nature of the totality of phenomena. This is his wisdom. While in this state, he manifests the ornament of the buddha body. This is his skillful means. He meditates from the perspective of the state of the Dharma body. This is his wisdom. He pays attention to the sounds, the words, the speech of the buddhas, who speak with the voice of Brahmā . This is his skillful means. He meditates from the perspective of the ineffability of phenomena. This is his wisdom. While in this state, he remains present in the vajra-like state of mind. This is his skillful means. He meditates with unscattered mindfulness. This is his wisdom. [F.153.a] [MS.113.a] While in this state, he bases himself on his vow to bring sentient beings to maturity. This is his skillful means. He meditates from the perspective of the fact that all sentient beings lack a self. This is his wisdom. He attains the roots of virtue that come from meditation. This is his skillful means. He meditates by not basing himself on roots. This is his wisdom. While in this state, he manifests the complete purity of a buddha field. This is his skillful means. He meditates on the sky-like buddha fields. This is his wisdom. While in this state, he manifests an array of ornaments to the essence of awakening. This is his skillful means. He meditates from the perspective of the pacification of the vices. This is his wisdom. While in this state, he makes the setting in motion of the wheel of the Dharma his aim. This is his skillful means. He meditates from the perspective of the fact that nothing is set in motion and no motion is obstructed. This is his wisdom. While in this state, he looks upon the factors of awakening and manifests them to the extent to which they have been cultivated. This is his skillful means. He meditates by way of meditation and nonmeditation, seeing that as many secondary vices as there may be, they are free from all things related to the happiness beyond burning desire, the wisdom and concentration of the Tathāgata; they are complete knowledge that is unattached to perception and nonperception; they are the removal of all kinds of perceptions; and they conform to the destiny of all bodhisatvas. This is his wisdom. This is what the imperishable perfection of meditation of bodhisatvas, great beings, who practice in this way is like. No māras are able to obstruct them, and they tend to the vessel of the qualities of all the buddhas. This, Śāriputra, is what his skillful means are like, and this is what his wisdom is like. This is the perfection of meditation of bodhisatvas, which leads to wisdom and skillful means.
10.23「舍利弗，在這個狀態中，菩薩出於對眾生的關懷而將心念指向大悲的對象。這是他的方便。他進入寂靜的狀態、平靜的狀態。這是他的智慧。在這個狀態中，他掌握佛的智慧。這是他的方便。他不執著於任何現象。這是他的智慧。在這個狀態中，他依靠對一切現象的接納。這是他的方便。他從法界的無污染本性的角度進行禪定。這是他的智慧。在這個狀態中，他顯現佛身的莊嚴。這是他的方便。他從法身狀態的角度進行禪定。這是他的智慧。他注意到佛陀們以梵聲說出的聲音、話語和言說。這是他的方便。他從現象言語道斷的角度進行禪定。這是他的智慧。在這個狀態中，他保持著金剛般心念的狀態。這是他的方便。他以不散亂的念進行禪定。這是他的智慧。在這個狀態中，他基於自己使眾生成熟的誓願而安立自己。這是他的方便。他從所有眾生無我的角度進行禪定。這是他的智慧。他證得源於禪定的善根。這是他的方便。他不依靠善根而進行禪定。這是他的智慧。在這個狀態中，他顯現佛土的完全清淨。這是他的方便。他對虛空般的佛國淨土進行禪定。這是他的智慧。在這個狀態中，他顯現菩提本質的莊嚴莊飾。這是他的方便。他從煩惱寂靜的角度進行禪定。這是他的智慧。在這個狀態中，他以轉動法輪為目標。這是他的方便。他從沒有任何東西被轉動且運動不受阻礙的角度進行禪定。這是他的智慧。在這個狀態中，他審視菩提分法並在其被修習的程度上顯現它們。這是他的方便。他通過禪定和非禪定的方式進行禪定，見到無論有多少隨煩惱，它們都遠離於超越熱惱的快樂、如來的智慧與三昧的一切相關事物；它們是不執著於知覺與非知覺的完全知識；它們是去除一切知覺；它們符合所有菩薩的宿命。這是他的智慧。這就是以這種方式修行的菩薩大士所具備的不滅的禪波羅蜜的樣貌。沒有任何魔能夠阻礙他們，他們倡導承載所有佛陀的特質之器。舍利弗，這就是他的方便的樣貌，這就是他的智慧的樣貌。這是菩薩的禪波羅蜜，它導向智慧與方便。」
10.24“Moreover, Śāriputra, [F.153.b] the superior abilities of the bodhisatva, the great being, are imperishable. He performs actions with knowledge. He displays all actions as a play of his superior abilities. Well established in his superior abilities, he brings about great events. His superior abilities produce knowledge and they are transcendental, conducive to insight, and furnished with all excellent qualities. His superior abilities produce knowledge and are directly experienced in both worldly and transcendental phenomena. His superior abilities have an indestructible form, and they conform to every situation, like space. With his superior abilities, he is able to reveal all forms in the realm of form and in the formless realm. With his superior abilities, he is able to follow all sounds because of the sameness of all voices in the past. With his superior abilities, he is able to view the mental activity of all sentient beings because he can see and discern their essential nature. With his superior abilities, he is able to recollect all eons because he is able to perceive the past and the future. With his superior abilities, he is able to display transformations that are characterized by being creations that appear for others. With his superior abilities he is attuned to the knowledge of the disappearance of defilements, because he takes account of the occasion and does not act inappropriately in any given situation. His superior abilities are transcendental and lead to insight [MS.113.b] into all phenomena. His superior abilities cannot easily be fathomed by śrāvakas and pratyekabuddhas. His superior abilities have a profound purpose. They are the enemies of Māra, and they destroy him. His superior abilities retain the essence of awakening and are entrusted to the realization of all the qualities of a buddha. His superior abilities [F.154.a] help to set the wheel of the Dharma in motion. With his superior abilities, he trains all sentient beings. His superior abilities are like a coronation, as he attains power over all phenomena. In this way, Śāriputra, the bodhisatva performs actions with knowledge, and not with pride.
10.24「舍利弗，菩薩大士的神通力是不滅的。他以智慧來執行所有的業行。他將一切業行顯示為神通力的遊戲。他善於安住在神通力中，能成就偉大的事業。他的神通力產生智慧，是出世間的，導向般若，具足一切殊勝的特質。他的神通力產生智慧，直接體驗世間和出世間的法。他的神通力具有不可摧毀的形相，適應一切情境，如同虛空。以他的神通力，他能在色界和無色界中顯現一切色相。以他的神通力，他能追隨一切聲音，因為他能認識過去所有聲音的平等性。以他的神通力，他能觀察一切眾生的心念活動，因為他能看見和分辨他們的自性。以他的神通力，他能回憶所有的劫，因為他能認知過去和未來。以他的神通力，他能顯現以造化形式出現給他人的變化。以他的神通力，他能調和對煩惱消滅的智慧，因為他考量情況並在任何特定的境況中都不會不當地行動。他的神通力是出世間的，導向對一切法的般若。他的神通力不容易被聲聞和辟支佛所測度。他的神通力具有深遠的目的。他們是魔的敵人，並摧毀了他。他的神通力保留了菩提的本質，並被委託給一切佛功德的證悟。他的神通力幫助轉動法輪。以他的神通力，他訓練一切眾生。他的神通力如同加冕，因為他獲得了對一切法的力量。舍利弗，菩薩就這樣以智慧執行業行，而不是以我慢。」
10.25“Having cultivated imperishable superior abilities with a mind that is completely pure, completely clear, cleansed, spotless, free from the secondary vices, well disciplined, completely calm, and well prepared, a mind that has attained meditation, liberation, and concentration, he intentionally takes birth but is not bound by birth, is not bound by death, and is not bound by rebirth. Why is this? It is because he is liberated from making false assumptions, liberated from being bound by all the vices, liberated from relying on any wrong views. Therefore, he is liberated in birth, liberated in death, and liberated in rebirth. When he is reborn, he does not stray from the Mahāyāna but perfects the qualities of the buddhas. He obtains the qualities of the buddhas by searching for them in the ten directions, but he does not seize hold of them. He approaches all phenomena as the qualities of the buddhas. In this way, all the buddha-qualities and all phenomena are said to be neither qualities nor nonqualities. The qualities that he truly searches for cannot be obtained, because they are uncountable. The totality of phenomena entirely surpasses any kind of measurement. He knows the sameness of all phenomena, and he is not attached to either qualities or nonqualities. Indeed, his goal is to not be attached to any qualities. If one is conceited about one’s aim, that can be very damaging. But if one is not conceited about one’s goal, it stands before one as neither a goal nor a nongoal. When he sees the aim, his intellect is not hindered in any way. Someone whose intellect is not hindered does not hold on to anything. His intellect is unhindered. Someone who is not hindered does not grasp. Someone who does not grasp is unattached. Someone who is unattached is not stuck. Someone who is not stuck is not faulty. Someone who is not faulty [F.154.b] possesses unfailing exertion. Someone who possesses unfailing exertion is not deluded. Someone who is not deluded has no sense of mine. Someone who has no sense of mine does not become involved in disputes. Someone who does not become involved in disputes does not dispute the traditions of other ascetics. Someone who does not dispute the traditions of other ascetics is like someone who holds the whole of space in the palm of his hand. Someone who holds the whole of space in the palm of his hand is not involved with the realm of sensual desire. He is not involved with the realm of form. He is not involved with the formless realm. Someone who is not involved with anything anywhere has no appearance, no gender, and no physical condition. This is what his awakening is like, and his insight is like his awakening. [MS.114.a] Why are his awakening and his insight said to be like this? There is no phenomenon, not even a phenomenon as small as an atom, that he obtains, that he needs to awaken to, or that he needs to realize. This is why his awakening and his insight are said to be like this. Thus, the bodhisatva, the great being, who has attained awakening and insight is said to possess the wondrous, extraordinary Dharma.
10.25「菩薩大士以圓滿清淨、完全明亮、已洗淨、無垢、遠離隨煩惱、調伏完善、完全寂靜、充分準備的心，培養了不滅的神通。這顆心已成就禪定、解脫和三昧。他故意投生，但不為生所束縛，不為死所束縛，不為輪迴所束縛。為什麼呢？因為他已解脫妄執，解脫被所有煩惱所束縛，解脫依賴邪見。因此，他在生中解脫，在死中解脫，在輪迴中解脫。當他投生時，他不會偏離大乘，而是圓滿諸佛功德。他通過在十方尋求來獲得佛功德，但不執取它們。他將一切法當作佛功德對待。如此，所有佛功德和一切法被說為既非功德亦非非功德。他真正尋求的功德無法獲得，因為它們是無數的。一切法的整體完全超越任何測量。他知道一切法的平等性，不執著於功德或非功德。確實，他的目標是不執著於任何功德。如果對自己的目標有我慢，這會造成很大傷害。但如果對自己的目標沒有我慢，它就呈現為既非目標亦非非目標。當他見到目標時，他的思想毫不受阻。思想不受阻的人不執取任何東西。他的思想不受阻。不受阻的人不執著。不執著的人是無貪的。無貪的人不執著。不執著的人沒有過失。沒有過失的人具有不失的努力。具有不失努力的人不迷惑。不迷惑的人無我之執。無我之執的人不陷入爭執。不陷入爭執的人不爭論其他苦行者的傳統。不爭論其他苦行者傳統的人就像把整個虛空握在手心的人。把整個虛空握在手心的人不涉及欲界。他不涉及色界。他不涉及無色界。不涉及任何地方任何事物的人沒有出現、沒有性別、沒有身體狀況。他的覺悟就是這樣，他的般若也像他的覺悟一樣。為什麼他的覺悟和般若被說為是這樣？沒有任何現象，甚至沒有如原子那樣微小的現象，是他所獲得、他需要覺悟到或需要證悟的。這就是為什麼他的覺悟和般若被說為是這樣。因此，已證得覺悟和般若的菩薩大士被說為具有奇妙、殊勝的法。」
10.26“What is the nature of this wondrous, extraordinary Dharma of the bodhisatva? He has love but perceives no self. He has compassion but perceives no sentient being. He has empathetic joy but perceives no life force. He has equanimity but perceives no person. His generosity is a giving mind. His morality is his peace of mind. His patience is the cessation of thought. His vigor is mental detachment. His meditation is a state of consideration. His wisdom is without elaboration. His application of mindfulness is without remembering and without mental activity. He has right exertion, with a mind free from arising and ceasing. He possesses the foundations of magical abilities, with a mind that does not engage in elaboration. He has faith, with a mind that is free from attachment. He is mindful, with a self-arisen mind. He is concentrated, with a mind that dwells in attainment. He possesses wisdom, with a mind that is free from faculties. He is powerful, with a faultless mind. He possesses the factors of awakening, the analyses of awakening. He cultivates the path, with a cultivated mind. [F.155.a] He practices calm abiding meditation, with a calmed mind. He practices insight meditation, with superior vision. He cultivates the noble truths, with a mind filled with great knowledge. He brings sentient beings to maturity, and he is primordially pure. He receives the true Dharma, with a mind that is the indivisibility of the totality of phenomena. He patiently accepts the fact that phenomena have no origination, with a mind beyond apprehension. He has reached the stage of irreversibility, with an irreversible mind. He obtains the characteristics, with a mind free from essential characteristics. He adorns the seat of awakening, with a mind that rests on the seat of the three realms. He defeats Māra, with a mind that shows kindness to all sentient beings. He is awakened, as he has awoken to the inherent nature of all phenomena. He sets the wheel of the Dharma in motion, with a mind that cannot be stopped. He manifests his great final nirvāṇa, with a mind that has the same inherent nature as cyclic existence.
10.26「菩薩的這種奇妙殊勝法的本質是什麼呢？他具有慈心但不執著於我。他具有悲心但不執著於眾生。他具有喜心但不執著於命。他具有捨心但不執著於人。他的布施是給予之心。他的戒是內心的寂靜。他的忍辱是思想的停止。他的精進是心的超脫。他的禪定是一種思考的狀態。他的智慧沒有言說。他的念沒有回憶也沒有心念。他具有正精進，心不執著於生起和滅除。他擁有神通根，心不從事於言說。他具有信根，心不執著於取著。他具有念，心是自生的。他具有三昧，心安住於成就中。他擁有智慧，心不依於根。他擁有力，心無過失。他擁有菩提分法、覺悟的分析。他修行道路，心得到修習。他修行止，心得到平靜。他修行觀，心具有殊勝的視見。他修行四聖諦，心充滿大智慧。他使眾生成熟，他是本來清淨的。他受持正法，心是一切法的不二性。他耐心接納法的無生，心超越執取。他達到不退轉地，心不退轉。他獲得特徵，心不執著於自相。他莊嚴菩提座，心依止於三界之座。他戰勝魔，心對所有眾生表現慈悲。他覺悟了，因為他已經覺醒到所有法的自性。他轉動法輪，心不可被阻止。他顯現偉大的入涅槃，心與輪迴具有相同的自性。」
10.27“What then, Śāriputra, do the meditative states consist of? The meditation states of bodhisatvas are not made up of any particular thing, because they are the fulfillment of the concentration of a tathāgata. Bodhisatvas do not relish their meditation, as they do not cling to their own happiness. The meditation of bodhisatvas is based on great compassion, as they have rid themselves of all vices. The meditation of bodhisatvas does not stray from concentration, as it does not grasp after the realm of sensual desire. The meditation of bodhisatvas is the preparation of their superior abilities, as they know the mental activity of all sentient beings. The meditation of bodhisatvas leaves fixed entities behind, as they have rid themselves of all vices. The meditation of bodhisatvas does not stray from concentration, as they know the supremacy of the mind. The meditation of bodhisatvas is the knowledge of all attainments, because it encompasses the whole of the form and formless realms. [F.155.b] The meditation of bodhisatvas is calm, peaceful, and tranquil, as they have surpassed the attainments of śrāvakas and pratyekabuddhas. The meditation of bodhisatvas is unshakeable, because it is transcendent. [MS.114.b] The meditation of bodhisatvas is an enemy, as it destroys any connection to habitual tendencies. The meditation of bodhisatvas is supreme wisdom, as it has transcended all worlds. The meditation of bodhisatvas fosters the intentions of sentient beings, in order to rescue all sentient beings. The meditation of bodhisatvas is not cut off from the lineage of the Three Jewels, because of the unbreakable magical abilities of the tathāgatas. The meditation of bodhisatvas is supreme, as it is always composed. The meditation of bodhisatvas is controlled, as they have fully perfected all action. The meditation of bodhisatvas is omnipresent, as their knowledge is majestic.
10.27「舍利弗啊，那麼菩薩的禪定究竟是什麼樣的呢？菩薩的禪定不是由任何特定的事物組成的，因為它是如來三昧的圓滿成就。菩薩不貪戀他們的禪定，因為他們不執著於自己的安樂。菩薩的禪定建立在大悲心之上，因為他們已經捨棄了所有的垢染。菩薩的禪定不背離定心，因為它不追求欲界的境界。菩薩的禪定是他們神通的準備，因為他們了知一切眾生的心念活動。菩薩的禪定超越了固定的實體，因為他們已經捨棄了所有的垢染。菩薩的禪定不背離定心，因為他們知道心的殊勝性。菩薩的禪定是對所有成就的智慧，因為它涵蓋了整個色界和無色界。菩薩的禪定是安靜、祥和、寧靜的，因為他們已經超越了聲聞和辟支佛的成就。菩薩的禪定是堅定不搖的，因為它是出世間的。菩薩的禪定是敵人，因為它摧毀任何與習氣的連結。菩薩的禪定是最高的智慧，因為它已經超越了所有世間。菩薩的禪定培育眾生的意願，為了拯救一切眾生。菩薩的禪定不斷絕於三寶的血脈，因為如來無可破壞的神通力。菩薩的禪定是殊勝的，因為它始終保持定靜。菩薩的禪定是受控的，因為他們已經圓滿完成了所有的業。菩薩的禪定是遍在的，因為他們的智慧是莊嚴宏大的。」
10.28“What then, Śāriputra, are the preparations for the perfection of meditation? Introspection of mind is the preparation. One-pointedness of mind is the preparation. Stability of mind is the preparation. A mind that dwells in calm abiding meditation is the preparation. The faculty of concentration is the preparation. The power of concentration is the preparation. Correct concentration is the preparation. Meditation and freedom are the preparation. The attainment of the nine successive states of absorption is the preparation. The nine cessations are the preparation. Wholesome qualities are the preparation. Overpowering one’s enemies, the vices, is the preparation. Fulfilling the skandha of concentration is the preparation. The concentration of a bodhisatva is the preparation. The concentration of a buddha is the preparation. Thus, these and other elements that produce peace are the preparations for the perfection of meditation. [F.156.a]
10.28「舍利弗，那麼什麼是禪波羅蜜的準備呢？心的觀察是準備。一心不亂是準備。心的穩定是準備。安住於止的心是準備。定根是準備。定力是準備。正確的禪定是準備。禪定和解脫是準備。證得九次第定是準備。九次滅是準備。善法是準備。克服敵人和垢染是準備。圓滿定蘊是準備。菩薩的禪定是準備。佛陀的禪定是準備。如是等產生寂靜的其他界法，皆是禪波羅蜜的準備。」
10.29“This, Śāriputra, is the perfection of meditation of bodhisatvas, by which bodhisatvas, great beings, practice the way of the bodhisatva.”
10.29「舍利弗，這就是菩薩的禪波羅蜜，菩薩大士們以此修習菩薩之道。」
10.30Then, in order to clarify this point further, the Lord spoke these verses:
10.30然後，為了進一步闡明這一點，世尊說了這些偈頌：
10.52This is the tenth chapter, “The Perfection of Meditation.” [B17] [F.157.a]
10.52（結尾）