Chapter 3: The Examination of the Bodhisatva
第三章：菩薩的觀察
3.1The venerable Śāriputra got up from his seat, placed his robe over one shoulder, knelt down on his right knee, joined his hands in reverence, and spoke to the Lord : “I would like to ask the Lord , the tathāgata, arhat, fully accomplished Buddha, for some direction, if the Lord will grant that possibility with an explanation of the question when asked.”
3.1尊者舍利弗從座位上起身，將袈裟搭在一個肩膀上，跪在右膝上，雙手合掌恭敬，對世尊說道：「我想請求世尊、如來、阿羅漢、無上正等正覺佛為我開示指引，如果世尊願意在我提出問題時賜予解答的可能。」
3.2The Lord answered the venerable Śāriputra, “You may ask the tathāgata, arhat, fully accomplished Buddha whatever you like, Śāriputra, and I will delight your mind by explaining whatever it is you wish to ask about.”
3.2世尊回答尊者舍利弗說：「舍利弗，你可以向如來、阿羅漢、無上正等正覺佛提出任何問題，我將藉由解釋你想詢問的任何事物來使你心生歡喜。」
The venerable Śāriputra then asked the Lord , “ Lord , what qualities do the bodhisatvas, the great beings, possess that lead them to act irreproachably in body, to act irreproachably in speech, to act irreproachably in thought; that make them immaculate in body, immaculate in speech, immaculate in thought; that make them unshakeable in body, unshakeable in speech, unshakeable in thought? [F.282.a] Neither Māra and his retinue nor the gods are able to disturb them when they have made up their mind to reach omniscience. They progress with skill from stage to stage and are not soiled by worldly phenomena. They act as leaders, mentors, guides, torches, fords, bridges, boats, and ferrymen who carry living beings to the other shore. They are places of rest, shelters, refuges, and ultimate sanctuaries for all sentient beings. As they have made up their minds to reach omniscience, they will never be turned from their course.”
尊者舍利弗向世尊提問說：「世尊，菩薩大士具備什麼樣的特質，使他們身體行為無可非議，言語行為無可非議，意念行為無可非議；使他們身體清淨，言語清淨，意念清淨；使他們身體堅定不搖，言語堅定不搖，意念堅定不搖？當他們立下心願要達到一切智時，魔和他的眷屬以及天眾都無法擾亂他們。他們以善巧方便從一地進進到下一地，不為世間法所污染。他們充當領導者、導師、指引者、火焰、渡口、橋樑、船隻，和擺渡眾生到彼岸的船夫。他們是所有眾生的休息處、庇護所、皈依處，以及最終的聖地。因為他們已經立下心願要達到一切智，他們永遠不會偏離他們的道路。」
3.3The venerable Śāriputra then questioned the Lord by singing these verses:
3.3尊者舍利弗隨後以偈頌的方式向世尊提出了這個問題：
3.10The Lord spoke to the venerable Śāriputra: “Śāriputra, there is a single quality that the bodhisatva possesses through which he attains the other immeasurable buddha qualities. What is this single quality? Śāriputra, [F.282.b] this single quality that the bodhisatva possesses, through which he attains the other immeasurable buddha qualities, is that he has as his foundation the resolve of the mind of awakening.”
3.10世尊對尊者舍利弗說：「舍利弗，菩薩具有一種特質，藉此他獲得其他無量的佛陀特質。這一種特質是什麼？舍利弗，菩薩具有這一種特質，藉此他獲得其他無量的佛陀特質，就是他以菩提心的決心作為基礎。」
The venerable Śāriputra then asked the Lord , “ Lord , what kind of resolve is this? What is the mind of awakening like?”
尊者舍利弗接著問世尊：「世尊，這是什麼樣的決心？菩提心是什麼樣的？」
3.11The Lord then spoke to the venerable Śāriputra, “Śāriputra, here is why it is called a foundation of resolve. It is solid because it cannot be broken. It cannot be broken because it is firm. It is firm because it cannot be swayed. It cannot be swayed because it is not unsteady. It is not unsteady because it is well established. It is well established because it does not turn back. It does not turn back because it is concern for sentient beings. It is concern for sentient beings because it is rooted in great compassion. It is rooted in great compassion because it does not become weary. It does not become weary because it is knowledge of how to bring sentient beings to maturity. It is knowledge of how to bring sentient beings to maturity because it is not occupied with egocentric happiness. It is not occupied with egocentric happiness because it does not look for any reward. It does not look for any reward because it is not interested in material gain. It is not interested in material gain because of its support for sentient beings. It supports sentient beings because of its concern for the weak. It has concern for the weak and acts as a protector for them. It is able to protect them because it is a refuge and ultimate sanctuary. It is a refuge and ultimate sanctuary because it is unassailable. It is unassailable because it is well considered. It is well considered because it is beyond objectification. It is beyond objectification because of its virtuous resolve. Its resolve is virtuous because it is nothing in particular. It is nothing in particular because it is completely immaculate. It is completely immaculate because it is wholly purified. It is wholly purified because its inner nature is without blemish. Its inner nature is without blemish because it is externally immaculate. This, Śāriputra, is what this foundation of resolve is like: [F.283.a] everything from solid and unbreakable to internally free of blemishes and externally immaculate.
3.11世尊隨後對尊者舍利弗說：「舍利弗，這就是所謂『發心的基礎』的原因。它堅實是因為不能被破壞。不能被破壞是因為它牢固。它牢固是因為不能被動搖。不能被動搖是因為它不搖晃不定。它不搖晃不定是因為它確實成就。它確實成就是因為不後退。它不後退是因為關切眾生。它關切眾生是因為根植於大悲。它根植於大悲是因為不感到疲倦。它不感到疲倦是因為擁有使眾生成熟的智慧。擁有使眾生成熟的智慧是因為不執著於自我中心的快樂。不執著於自我中心的快樂是因為不尋求任何回報。不尋求任何回報是因為不貪求物質利益。不貪求物質利益是因為供養眾生。供養眾生是因為關心弱者。它關心弱者並充當他們的保護者。它能保護他們是因為它是皈依和最終的庇護。它是皈依和最終的庇護是因為不可被攻擊。不可被攻擊是因為經過深思熟慮。經過深思熟慮是因為超越了對境的執著。超越了對境的執著是因為其發心具有德行。其發心具有德行是因為它無所謂。它無所謂是因為它完全清淨。它完全清淨是因為徹底被淨化。徹底被淨化是因為其內在本性沒有缺陷。其內在本性沒有缺陷是因為外在清淨。舍利弗，這就是這個發心基礎的樣子：從堅實不可破壞到內在沒有缺陷和外在清淨，一切都是如此。
3.12“What is the mind of awakening like? It is a mind that cannot be crushed by any vice. It is a mind that is unfettered because it is not inclined toward other paths. It is a mind that is stable, not led astray by any counterarguments. It is a mind that cannot be broken by any māras. It is a mind that is steadfast because it has accumulated a great many roots of virtue. It is a mind that is unwavering because it longs for the Buddha’s teaching. It is a mind that is firmly established on the stage s of the bodhisatva path. [MS.17.b] It is a mind that is unsurpassed—it has no equal. It is a mind that is like a vajra because it can truly penetrate all the Buddha’s teachings. It is a mind that is balanced because it is impartial in relation to the inclinations of all sentient beings. It is a mind that is completely pure, free by its very nature from afflictive mental states. It is a mind that is stainless because it is illuminated by wisdom. It is a broad mind, as it has room for all sentient beings. It is an extensive, sky-like mind. It is an unobstructed mind because its focus is boundless knowledge. It is a mind that is omnipresent since it is never separated from great compassion. It is a mind one should seek to develop, because it is praised by the wise. It is a mind that is like the seed of all the Buddha’s teachings. It is a mind that is the basis of all genuine happiness. It is a mind that comes about through the diligent practice of morality. It is a mind that is difficult to attain, as it requires patience. It is a mind that is difficult to conquer because it is heroic. It is a mind that has been calmed by means of meditation. It is a mind that cannot be impaired because of its great wisdom.
3.12「菩提心是什麼樣的呢？它是一種不能被任何惡行所摧毀的意。它是一種無拘無束的意，因為它不傾向於其他道路。它是一種穩定的意，不被任何反駁所誤導。它是一種不能被任何魔所破壞的意。它是一種堅定的意，因為它已經積累了許多善根。它是一種不動搖的意，因為它渴望佛陀的教法。它是一種牢固地建立在菩薩道各地上的意。它是一種無與倫比的意——它無可匹敵。它是一種像金剛的意，因為它能真實地貫通所有佛陀的教法。它是一種平衡的意，因為它對所有眾生的傾向是平等的。它是一種完全清淨的意，其本性自由於任何煩惱心識。它是一種無垢的意，因為它被智慧所照耀。它是一種寬廣的意，因為它容納了所有眾生。它是一種廣闊如虛空的意。它是一種無礙的意，因為它的焦點是無邊的智慧。它是一種遍在的意，因為它永遠不與大悲分離。它是一種應該培養的意，因為它被智者所讚歎。它是一種像所有佛陀教法種子的意。它是一種所有真實樂的基礎。它是一種透過勤行戒而產生的意。它是一種難以獲得的意，因為它需要忍辱。它是一種難以征服的意，因為它是英勇的。它是一種已被禪定所調伏的意。它是一種不能被損害的意，因為它具有偉大的智慧。」
3.13“Also, it is a mind that is the root of the Tathāgata’s skandha of morality, his skandha of concentration, his skandha of wisdom, [F.283.b] and his skandha of liberation. It is a mind that is the root of the Tathāgata’s skandha of insight into the knowledge of liberation. It is a mind that is the root of the ten powers of the Tathāgata, his four kinds of confidence, and his eighteen unique buddha qualities.
3.13「而且，這是如來戒蘊、定蘊、慧蘊、解脫蘊的根源。這是如來解脫知見蘊的根源。這是如來十力、四無所畏及十八不共法的根源。」
3.14“Śāriputra, as awakening is the nature of this mind, it is called the mind of awakening . Śāriputra, a bodhisatva is someone who possesses the resolve that is the mind of awakening. It is because of this that he is called a bodhisatva, a being whose mind is exalted, a supreme being, a being of distinction in the threefold world. His bodily conduct is irreproachable. His verbal conduct is irreproachable. His mental conduct is irreproachable. His bodily conduct is undisturbed. His verbal conduct is undisturbed. His mental conduct is undisturbed. Neither Māra and his retinue nor the gods are able to disturb him when he has made up his mind to reach omniscience. He progresses with skill from stage to stage and is not soiled by worldly phenomena. He acts as a leader, and he acts as a mentor, a guide, a torch, a ford, a bridge, a boat, and a ferryman who carries living beings to the other shore. He is a resting place, a shelter, a refuge, and an ultimate sanctuary for all sentient beings. Neither Māra and his retinue nor the gods are able to turn him from his course when he has made up his mind to reach omniscience.
3.14「舍利弗，覺悟是這種心的本質，所以稱為菩提心。舍利弗，菩薩是指擁有作為菩提心的堅定誓願的人。正因如此，他被稱為菩薩——心念超越的有情、最殊勝的有情、三界中傑出的有情。他的身業無可譴責。他的語業無可譴責。他的意業無可譴責。他的身業不被騷擾。他的語業不被騷擾。他的意業不被騷擾。當他立志追求一切智時，魔及其眷屬和天眾都無法擾亂他。他從一個地不斷進階，具備善巧方便，不被世間法所污染。他充當領導者，也充當導師、引路人、火焰、渡口、橋樑、船隻和擺渡人，將眾生渡往彼岸。他是一切眾生的休息處、庇護所、皈依處和究竟聖地。當他立志追求一切智時，魔及其眷屬和天眾都無法使他改變方向。」
3.15“Śāriputra, the bodhisatva is intent on attaining unsurpassed genuine awakening. He trusts in this [MS.18.a] and is truly dedicated to it. He longs to see the noble ones. [F.284.a] He longs to listen to the Dharma. He is not miserly but generous and open handed. He takes delight in giving and distributes his wealth with joy. He has no aversion to any sentient beings when he engages with them, but he has an unsullied mind, an unagitated mind, an unscattered mind. He has complete faith, confidence, and trust in karma and the ripening of its fruits and is free from doubt and uncertainty in this respect. He knows that the effects of negative and positive qualities will not vanish, and so he does not perform any evil acts, even at the cost of his own life. He does not take life, nor does he take anything that is not given, engage in sexual misconduct, lie, slander, speak coarsely, or chatter inanely, and he does not indulge in covetousness, in malice, or in wrong views. He abandons these ten unwholesome forms of conduct and instead practice the ten wholesome forms of conduct.
3.15「舍利弗，菩薩致力於獲得無上的圓滿覺悟。他對此懷有信心並真誠地投入其中。他渴望見到聖者。他渴望聆聽法。他不是慳貪的，而是慷慨大方的。他樂於布施，以歡喜心分配自己的財富。當他與眾生相處時，對任何眾生都沒有瞋恨，而是心念純淨、心念安定、心念不散亂。他對業及其果報具有完整的信心、信根和信心，對此沒有疑惑和不確定。他知道負面和正面品質的果報不會消滅，所以即使付出自己的生命代價，他也不會做任何惡行。他不殺生，不偷盜，不邪淫，不妄語，不惡口，不粗言，不綺語，也不貪慾、惡意或邪見。他捨棄這十種不善業，轉而修行十種善業。」
3.16“He has reverence for ascetics and brahmins, for those whose practice is genuine, whose commitment is genuine, who uphold morality, who have good qualities, who are graceful, who are of good character, who are of great learning, who study diligently, who are concerned with what is essential, who are disciplined, peaceful, and tranquil, who do not engage in divisive speech, who do not engage in unfriendly speech, whose intentions are virtuous, who do not have unwholesome intentions, who are inseparable from what is wholesome, who avoid all unwholesome acts, who are not conceited, who are not arrogant, who are not fickle, who are not overly talkative, who do not babble, who are mindful, whose minds are focused, who have cut off that which leads to existence, who have removed their arrows, who have cast off their burden, who have left their uncertainty behind, and who are beyond doubt, for lords, buddhas, who are beyond rebirth, [F.284.b] and for the bodhisatvas, the great beings, the disciples of the Buddha. When he meets ascetics, brahmins, and spiritual friends such as these, he honors them, serves them, attends to them, and pleases them—he does not ignore them. He treats them well and is not unpleasant to them.
3.16「他恭敬沙門和婆羅門，恭敬那些修行真實、誓願真實、持守戒律、具有功德、溫雅有禮、品德高尚、學識淵博、勤奮好學、關注要義、紀律嚴明、安寧寂靜、不說離間語、不說粗惡語、意念正當、沒有不善的念頭、與善法不相分離、遠離一切不善業、不自高自大、不驕慢、不輕浮、不過多言語、不喜閒談、念力堅定、心意專注、已斷除導向輪迴之因、拔除心中之箭、放下所負重擔、超越疑惑的沙門和婆羅門，還恭敬世尊、佛陀、已超越輪迴的聖者，以及菩薩、大士和佛陀的弟子。當他遇見這樣的沙門、婆羅門和善知識時，他尊敬他們、侍奉他們、照顧他們、討好他們——他不忽視他們。他待他們良好，不粗暴對待他們。」
3.17“As he does not ignore these spiritual friends, they bless him with the Dharma, they explain the Dharma to him, they help him to understand, they inspire him, and they thrill him, saying, ‘Generosity results in great riches, morality leads to rebirth in the heavens, studying brings great knowledge, and meditation leads to liberation.’ This is how they teach him. ‘This is generosity. This is the fruit of generosity. This is miserliness. This is the fruit of miserliness. This is morality. This is the result of morality. This is immorality. This is the result of immorality. This is patience. This is the result of patience. This is malice. This is the result of malice. This is vigor. This is the result of vigor. This is laziness. This is the result of laziness. This is meditation. This is the result of meditation. This is the agitated mind. This is the result of the agitated mind. This is wisdom. This is the result of wisdom. This is misunderstanding. This is the result of misunderstanding. These are positive actions of the body. These are the results of positive actions of the body. These are negative actions of the body. These are the results of negative actions of the body. These are positive verbal actions. These are the results of positive verbal actions. These are negative verbal actions. These are the results of negative verbal actions. [MS.18.b] These are positive mental actions. [F.285.a] These are the results of positive mental actions. These are negative mental actions. These are the results of negative mental actions. This is virtue. This is vice. This is what you should do. This is what you should not do. If you do this, it will benefit you, help you, and bring you long-lasting happiness. If you do this it will hurt you, harm you, and bring you sorrow for a long time.’
3.17「他對這些善知識不加忽視，因此他們以法祝福他，為他解釋法，幫助他理解，啟發他，使他歡喜，說：『布施導致大財富，戒德導致投生天道，學習帶來廣博知識，禪定導致解脫。』這是他們的教導方式。『這是布施。這是布施的果報。這是慳吝。這是慳吝的果報。這是戒。這是戒的結果。這是不道德。這是不道德的結果。這是忍辱。這是忍辱的結果。這是惡意。這是惡意的結果。這是精進。這是精進的結果。這是懈怠。這是懈怠的結果。這是禪定。這是禪定的結果。這是散亂心。這是散亂心的結果。這是智慧。這是智慧的結果。這是誤解。這是誤解的結果。這些是身業善行。這些是身業善行的結果。這些是身業惡行。這些是身業惡行的結果。這些是語業善行。這些是語業善行的結果。這些是語業惡行。這些是語業惡行的結果。這些是意業善行。這些是意業善行的結果。這些是意業惡行。這些是意業惡行的結果。這是德。這是過。這是你應該做的。這是你不應該做的。如果你這樣做，它將使你受益，幫助你，為你帶來長久的幸福。如果你這樣做，它將傷害你，對你有害，為你帶來長期的憂悲。』」
3.18“This is how his spiritual friends instruct him, help him to understand, inspire him, and thrill him. They see that he is worthy to receive the profound teaching, and so they impart it to him: the teaching of emptiness, the teaching on the freedom from attributes, the teaching of freedom from aspirations, the teaching of the conditionless, the teaching of the unborn, the teaching of nonarising, the teaching of no self, no being, and no life force, the teaching of no person, the profound teaching, the teaching of dependent origination. That is to say, when this is, that comes to be. When this has arisen, that arises. When the condition of ignorance is present, there is mental conditioning. When the condition of mental conditioning is present, there is consciousness. When the condition of consciousness is present, there is name and form. When the condition of name and form is present, there are the six sense fields. When the condition of the six sense fields is present, there is contact. When the condition of contact is present, there is feeling. When the condition of feeling is present, there is desire. When the condition of desire is present, there is grasping. When the condition of grasping is present, there is becoming. When the condition of becoming is present, there is birth. When the condition of birth is present, there is aging, death, pain, despair, suffering, depression, and struggle. This is how the whole great mass of suffering comes about. When this is not, that does not come to be. When this has ceased, that will cease. When ignorance has ceased, mental conditioning will cease, and so forth. [F.285.b] In this way the whole great mass of suffering ceases.
3.18「這樣他的善知識就這樣指導他，幫助他理解，啟發他，使他歡喜。他們看到他堪受甚深教法，因此傳授給他：空性的教法，無相的教法，無願的教法，無為的教法，無生的教法，不起的教法，無我、無眾生、無壽者的教法，無人的教法，甚深的教法，緣起法的教法。也就是說，當這個存在時，那個就生起。當這個生起時，那個就生起。當無明的條件存在時，就有行。當行的條件存在時，就有識。當識的條件存在時，就有名色。當名色的條件存在時，就有六根。當六根的條件存在時，就有觸。當觸的條件存在時，就有受。當受的條件存在時，就有貪慾。當貪慾的條件存在時，就有執取。當執取的條件存在時，就有有。當有的條件存在時，就有生。當生的條件存在時，就有老、死、苦痛、憂悲、苦、惱、擾。這樣整個巨大的苦難就產生了。當這個不存在時，那個就不生起。當這個停止時，那個就會停止。當無明停止時，行就會停止，以此類推。這樣整個巨大的苦難就停止了。」
3.19“In fact, it is not possible to find any phenomenon that comes into being or disappears. Why is this? All phenomena originate interdependently; they have no owner, no creator, no experiencer. They come about in dependence upon causes and conditions. There is no phenomenon that develops, that changes, or that reoccurs. It is the delusion that trusts what is false that leads one to designate the three realms and the ways of vice and suffering that manifest. When this false delusion is seen for what it truly is, there are no phenomena and no creator of any phenomena. Where there is no creator, one is also, ultimately, not able to find any activity or any phenomena that occur or cease. This is how they instruct him.
3.19「實際上，根本找不到任何產生或消失的法。為什麼呢？所有的法都是依靠因緣而生起的；它們沒有所有者，沒有造作者，沒有經歷者。它們是依靠因緣而產生的。沒有任何法發展、變化或重複出現。正是對虛假的事物的癡迷執著，才導致人們將三界和那些顯現出來的不道德和苦難的道路認定為真實。當這種虛假的癡迷被看清本質時，就既沒有法，也沒有任何法的造作者。在沒有造作者的地方，最終也無法找到任何業行或任何產生或消失的法。他們就是這樣來教導他的。」
3.20“When he has listened to such profound teachings, he harbors no doubt or uncertainty but engage with everything free of attachment. He does not cling to form and does not cling to feeling, perception, mental conditioning, or consciousness. He does not cling to the eye, to form, or to visual consciousness. He does not cling to the ear, the nose, the tongue, the body, the mind, mental objects, or mental consciousness. He is confident of the empty nature of all phenomena.
3.20「他聽聞了這樣深奧的教法之後，內心不存有疑惑和不確定，而是無執著地與一切相應。他不執著於色，也不執著於受、想、行、識。他不執著於眼、色或眼識。他不執著於耳、鼻、舌、身、意、法或意識。他對所有現象的空性本質充滿信心。」
3.21“Śāriputra, with his firm confidence the bodhisatva does not give up seeing the Buddha, does not give up listening to the Dharma, and does not give up engaging with the Saṅgha. Wherever he practices, [MS.19.a] he is not deprived of seeing the Buddha, not deprived of listening to the Dharma, and not deprived of engaging with the Saṅgha. He appears in the presence of the lords, the buddhas, and applies himself with diligence in their company, endeavoring to live with virtue. Applying himself with diligence in this way, [F.286.a] he no longer wishes for a household. He no longer wishes for children and a wife. He no longer wishes for male and female servants, workers, or laborers. He no longer wishes for all the troubles that come with possessions.
3.21「舍利弗，菩薩以堅定的信心，不放棄見到佛陀，不放棄聽聞法，不放棄親近僧伽。無論他在哪裡修行，都不會被奪去見到佛陀的機會，不會被奪去聽聞法的機會，不會被奪去親近僧伽的機會。他出現在世尊、諸佛陀的面前，與他們在一起精進修行，努力修持德行。以這樣的方式精進修行，他不再願意居住在家中。他不再願意有子女和妻子。他不再願意有男女僕人、工人或勞動者。他不再願意擁有所有伴隨著財產而來的煩擾。」
3.22“Soon after he is born he stops running after the pleasures of the senses, and in his adolescence he develops faith in the teachings of the lords, the buddhas, leaves his home behind, and becomes a renunciant. Having developed faith and become a renunciant, he seeks out a truly spiritual friend, stays with this spiritual friend, keeps his attention directed toward his spiritual friend, and develops virtuous intention. He then listens to the good teachings with this virtuous intention and takes their practices to heart. He is not someone who takes an intellectual delight in the teachings. The search for great knowledge does not satisfy him. He elucidates the teachings to many others in exactly the same manner as he has heard them. With no desire for material reward, he teaches the Dharma to others, not seeking honor or praise. He avoids his own words and teaches the Dharma to others just as he has heard it, in a way that is appropriate to the circumstances. He develops great love for those who listen to the Dharma. He engages with all sentient beings with great compassion. Since he has great learning, he is not concerned with his body or his life. He is content because he has few desires. He is a hermit and his nature is gentle. He is easily supported, does not require much, and prefers the wilderness. He understands the meaning of the teachings just as he has heard them, and he does not rely on the words but on the meaning. He is a support for the world with its gods, humans, and asuras. He is engaged not just for his own benefit but for the benefit of all beings, seeking the unsurpassed Mahāyāna, the knowledge of the buddhas, the unparalleled knowledge, the knowledge that is unlike anything in the threefold world.
3.22「他出生不久後就停止追逐感官的快樂，到了青少年時期，他對諸位世尊、佛陀的教法生起信心，離開家庭，成為出家人。生起信心並成為出家人後，他尋找真正的善知識，與善知識住在一起，將注意力集中在善知識身上，培養清淨的意願。他以這清淨的意願聽聞善妙的教法，並將這些教法的修行銘記於心。他不是那種只對教法進行思想上享受的人。對大智慧的探求不會令他滿足。他以完全相同的方式向許多其他人闡述教法，就如同他所聽聞的一樣。他不為物質獎勵而教導法，毫無追求榮譽或讚歎的念頭。他避免自己的言語，而是按照他所聽聞的方式教導法給他人，以適應各種環境。他對那些聽聞法的人生起大愛。他以大悲心與一切眾生相應。因為他具有大學識，他不關切自己的身體或生命。他因為少欲而感到知足。他是隱士，本性溫和。他容易被供養，不需要很多，喜歡隱居在野外。他按照所聽聞的方式理解教法的含義，他不執著於言語而是執著於含義。他是有著天眾、人類和阿修羅的世界的支柱。他的修行不僅是為了自己的利益，也是為了一切眾生的利益，追求無上的大乘、諸佛的智慧、無與倫比的智慧、那超越於三界一切事物的智慧。」
3.23“He is very careful. In what way is he careful? [F.286.b] He has control over his senses. In what way does he have control over his senses? When he sees forms with his visual faculty he does not hold on to any attributes, does not hold on to any marks. He knows that the enjoyment, distress, and release related to form are nothing more than that. In the same way, when he hears sounds with his faculty of hearing, smells with his faculty of smell, tastes with his faculty of taste, experiences physical sensations with his faculty of touch, [MS.19.b] and experiences mental phenomena with his mental faculty, he does not hold on to any attributes, does not hold on to any marks. He knows truly as they are the enjoyment, distress, and release related to mental phenomena. This is what is meant by being careful.
3.23「他非常謹慎。他以什麼方式謹慎呢？他對自己的感官有著控制力。他以什麼方式對感官有著控制力呢？當他用眼根看到色時，他不執著任何相，不執著任何標記。他知道與色相關的樂、苦和解脫不過就是如此而已。同樣地，當他用耳根聽聞聲，用鼻根聞香，用舌根嚐味，用身根經歷觸，用意根經歷法時，他不執著任何相，不執著任何標記。他真實地如其所是地知道與法相關的樂、苦和解脫。這就是謹慎的意義。」
3.24“Furthermore, Śāriputra, carefulness is explained in this way. It is to have tamed one’s own mind and to be sensitive to the minds of others. It is to remove one’s inclination toward vices and to become inclined toward virtue. It is to not engage in greedy thoughts or malicious thoughts. It is to not engage in thoughts of harming others. It is to not engage in the unwholesome root of passion. It is to not engage in the unwholesome root of anger. It is to not engage in the unwholesome root of delusion. It is to not engage in negative physical actions, negative verbal actions, and negative mental actions. It is to not be concerned with what is not essential. It is to not engage in any negative, unwholesome behavior. This is what is meant by being careful.
3.24「再者，舍利弗，謹慎是這樣解釋的。就是要調伏自己的意，對他人的意保持敏感覺察。就是要去除對垢的傾向，而轉向德。就是不起貪婪的思想或惡意的思想。就是不起傷害他人的思想。就是不相應於熱惱這個不善根。就是不相應於瞋這個不善根。就是不相應於癡迷這個不善根。就是不相應於不善的身業、語業和意業。就是不關切於非本質的事物。就是不相應於任何不善的、不善的行為。這就是所謂的謹慎。」
3.25“So, Śāriputra, the careful bodhisatva applies himself to what are basic reflections. He will acknowledge that what is the case is the case. He will acknowledge that what is not the case is not the case. So what is the case, and what is not the case? There is noble liberation for one who practices correctly, but there is no noble liberation for one who practices incorrectly. There is ripening of the fruits of actions, but there is no one for whom there is ripening of the fruits of actions. Also, there is a visual faculty, but there is no one for whom there is a visual faculty. There is a faculty of hearing, a faculty of smell, a faculty of taste, [F.287.a] a faculty of touch, and a mental faculty, but there is no one for whom there is a mental faculty.
3.25「舍利弗，謹慎的菩薩應當致力於基本的思維。他會承認事實就是事實。他會承認非事實就是非事實。那麼什麼是事實，什麼是非事實呢？正確修行的人有殊勝的解脫，但不正確修行的人沒有殊勝的解脫。有業果成熟，但沒有承受業果成熟的人。同樣地，有眼根，但沒有擁有眼根的人。有耳根、鼻根、舌根、身根和意根，但沒有擁有意根的人。」
3.26“Moreover, there is impermanence of the body, as well as suffering brought by it, it being subject to change, but there is no permanent body, no body that lasts, that is not subject to change, that is eternal, and that one can be certain will stay the way it is. There is impermanence of feeling, perception, mental conditioning, and consciousness, as well as the suffering they bring, their being subject to change, but there is no feeling, perception, mental conditioning, and consciousness that is permanent, that is lasting, that is not subject to change, that is eternal, and that one can be certain will remain exactly the way it is.
3.26「而且，身體具有無常的特性，以及由此帶來的苦，身體易於變化，但不存在常住的身體，不存在持久的身體，不存在不易變化的身體，不存在永恆的身體，不存在人可以確定將保持原樣的身體。受、想、行、識具有無常的特性，以及由此帶來的苦，它們易於變化，但不存在常住的受、想、行、識，不存在持久的受、想、行、識，不存在不易變化的受、想、行、識，不存在永恆的受、想、行、識，不存在人可以確定將完全保持原樣的受、想、行、識。」
3.27“Furthermore, there is arising of mental conditioning when the condition of ignorance is present, but there is no arising of mental conditioning when the condition of ignorance is not present. It is the same with the rest of the list, up to and including the fact that there is aging and death when the condition of birth is present, but there is no aging and death when the condition of birth is not present.
3.27「而且，當無明的條件存在時，行會生起，但當無明的條件不存在時，行就不會生起。其餘的情況也是如此，直到當生的條件存在時，老死會出現，但當生的條件不存在時，老死就不會出現。」
3.28“Furthermore, generosity leads to great riches, but generosity does not lead to poverty. Morality leads to rebirth in the heavenly realms, while immorality does not lead to rebirth in the heavenly realms. Studying leads to great wisdom, while mistaken understanding does not lead to great wisdom. Meditation leads to disentanglement, [MS.20.a] but meditation does not lead to entanglement. Being concerned with what is superficial leads to entanglement, but it is not possible that being concerned with what is superficial leads to liberation. There is attainment of awakening for the bodhisatva who applies himself diligently, but there is no attainment of awakening for one who is lazy. One who is not conceited is destined for the life of a renunciant, but there is no attainment of nirvāṇa for the conceited.
3.28「而且，布施導向大富，但布施不導向貧窮。戒導向天界的輪迴，而不道德不導向天界的輪迴。學習導向大智慧，而錯誤的理解不導向大智慧。禪定導向解脫，但禪定不導向纏縛。執著於表面的事物導向纏縛，但執著於表面的事物不可能導向解脫。精進修行的菩薩能證得覺悟，但懈怠的人不能證得覺悟。不自高自大的人註定成為出家人，但自高自大的人無法證得涅槃。」
3.29“Furthermore, emptiness is omnipresent, and there are no such entities as a self, a being, a life force, a person, or a human being. [F.287.b]
3.29「再者，空性普遍存在，沒有我、眾生、命、人或人道這樣的實體。」
3.30“It is in this way that the careful bodhisatva applies himself to what is essential. Whatever the learned ones of the world agree on, they will consider that to be the case. Whatever the learned ones of the world do not agree on, they will not consider that to be the case. They say ‘This is the case’ and acknowledge it. They say ‘This is not the case’ and do not acknowledge it.
3.30「菩薩應當這樣地認真對待要點。無論世間的智者們同意的事情，他們就認為那是真實的。無論世間的智者們不同意的事情，他們就不認為那是真實的。他們說『這是事實』就接受它。他們說『這不是事實』就不接受它。
3.31“He internalizes the true meaning of the words of all the lords, the buddhas. When the Tathāgata summarizes all the teachings, they are gathered into four succinct statements. What are these four statements? They are that all conditioned things are impermanent, that all conditioned things bring suffering, that all phenomena are devoid of a self, and that nirvāṇa is peace. The Lord teaches that all conditioned things are impermanent so that any sentient beings who harbor the idea of permanence might rid themselves of the idea of permanence. The Lord teaches that all conditioned things bring suffering so that any sentient beings who harbor the idea of pleasure might rid themselves of the idea of pleasure. The Lord teaches that all phenomena lack a self so that any sentient beings who harbor the idea of a self might rid themselves of the idea of a self. The Lord teaches the peace of nirvāṇa so that any sentient beings who harbor erroneous apprehensions might rid themselves of these erroneous apprehensions.
3.31他領會了所有世尊、諸佛言語的真實義意。如來將所有教法總結歸納時，它們被聚集成四個簡明的陳述。這四個陳述是什麼呢？就是所有有為法都是無常的，所有有為法都會帶來苦，所有法都缺乏我，以及涅槃是寂靜的。世尊教導所有有為法都是無常的，是為了使任何心中懷著常住觀念的眾生能夠捨棄常住的觀念。世尊教導所有有為法都會帶來苦，是為了使任何心中懷著樂的觀念的眾生能夠捨棄樂的觀念。世尊教導所有法都缺乏我，是為了使任何心中懷著我的觀念的眾生能夠捨棄我的觀念。世尊教導涅槃的寂靜，是為了使任何心中懷著錯誤執取的眾生能夠捨棄這些錯誤的執取。
3.32“When he hears that all conditioned things are impermanent, he understands impermanence thoroughly. When he hears that all conditioned things bring suffering, he becomes free from wishes. When he hears that all phenomena lack a self, he cultivates the way to liberation that is concentration on emptiness. When he hears of the peace of nirvāṇa he familiarizes himself with freedom from attributes and does not prematurely realize the ultimate goal. [F.288.a]
3.32「當他聽聞一切有為法無常時，他對無常有了徹底的理解。當他聽聞一切有為法皆苦時，他就遠離了各種願望。當他聽聞一切法無我時，他就修習以空性三昧為主的解脫之道。當他聽聞涅槃寂靜時，他就熟悉無相，並且不會過早證得究竟果。」
3.33“It is for this reason, Śāriputra, that the bodhisatva who is truly intent on the Dharma will not give up the wholesome way of life and will swiftly master all the Buddha’s teachings.”
3.33「舍利弗，正因為如此，真正志求於法的菩薩不會放棄善的生活方式，並將迅速掌握諸佛的一切教法。」
3.34This is the third chapter, “The Examination of the Bodhisatva.”
3.34（結尾）