8400184001 = 84000 + AI

Erudition

學問

2.1“Pūrṇa,” continued the Blessed One, “if bodhisattvas possess four qualities, they will amass great knowledge, such that it will not be exhausted, like the ocean. Constantly amassing a precious treasure of erudition, they will‍—by comprehending the meaning that is definitive with regard to phenomena‍—correctly penetrate the meaning of words. What are the four?

2.1「富樓那，」世尊繼續說，「如果菩薩具備四種品質，他們就會積聚廣大的智，如同大海一樣永不枯竭。不斷地積聚珍貴的學問寶藏，他們將通過理解關於現象的決定性意義，正確地領悟言語的含義。這四種品質是什麼？

2.2“(1) Since bodhisattvas pursue the Dharma, they pursue the twelve branches of the scriptures. These are the discourses, hymns and praises, prophecies, verses, aphorisms, narratives, former events, former births, extensive teachings, marvels, biographies, and profound doctrines. Upon receiving these teachings, bodhisattvas read them, recite them, and properly recollect them. After that, they practice these teachings in accordance with the way they are taught. Pūrṇa, if bodhisattvas possess this first quality, they will amass great knowledge, such that it will not be exhausted, like the ocean. Constantly amassing a precious treasure of erudition, [F.172.b] they will‍—by comprehending the meaning that is definitive with regard to phenomena‍—correctly penetrate the meaning of words.

2.2「（1）因為菩薩追求法，他們追求十二分教。這些是長行、頌、讚歎、授記、偈、句義、本事、本生、方廣、希有、本事和深義經。菩薩們接受這些教法後，就誦讀它們，背誦它們，並妥善地記憶它們。之後，他們根據教法傳授的方式去修行這些教法。富樓那，如果菩薩具備這第一個特質，他們將累積廣大的學問，這學問不會窮盡，就像大海一樣。他們不斷累積珍貴的學問寶藏，將透過領悟對現象具有決定性意義的含義，正確地理解言詞的含義。」

2.3“Furthermore, Pūrṇa, (2) bodhisattvas do not dwell on any phenomenon, so there will be nothing for them to fixate upon, even while resting in concentration or absorption. Free from fixation, they will attain the wisdom that does not dwell on any phenomenon, thereby reaching unimpeded wisdom vision with respect to phenomena. Why is it so? Because, Pūrṇa, these bodhisattvas are free from desire and from any other form of impediment. If bodhisattvas possess this second quality, they will amass great knowledge, such that it will not be exhausted, like the ocean. Constantly amassing a precious treasure of erudition, they will‍—by comprehending the meaning that is definitive with regard to phenomena‍—correctly penetrate the meaning of words.

2.3「而且，富樓那，（2）菩薩不執著任何現象，所以即使安住在三昧或禪定之中，也沒有什麼可以執著於他們。沒有執著，他們將獲得不執著任何現象的智慧，從而達到對現象的無礙智眼。為什麼呢？因為，富樓那，這些菩薩沒有欲望，也沒有任何其他的障礙。如果菩薩具有這第二種品質，他們將積累廣大的學問，使其永不枯竭，如同大海一樣。不斷地積累寶貴的學問財寶，他們將透過理解關於現象的決定義理，正確地通達言詞的含義。」

2.4“Furthermore, Pūrṇa, (3) bodhisattvas recollect the Buddha in terms of the causes and conditions of pursuing the Dharma, and they recollect the Buddha’s teachings as well. When bodhisattvas thus recollect the Buddha in terms of the causes and conditions of pursuing the Dharma, and they recollect the Buddha’s teachings as well, they do not perceive any phenomenon to which they could be attached. Because they are free from attachment, their minds do not cling to any phenomenon. Hence, because they are free of clinging to any phenomenon, they will be able to answer questions without any hindrances. If bodhisattvas possess this third quality, they will amass great knowledge, such that it will not be exhausted, like the ocean. Constantly amassing a precious treasure of erudition, they will‍—by comprehending the meaning that is definitive with regard to phenomena‍—correctly penetrate the meaning of words.

2.4「此外，富樓那啊，（3）菩薩們憶念佛陀是依據追求法的因緣，他們也憶念佛陀的教導。當菩薩們這樣依據追求法的因緣憶念佛陀，並且憶念佛陀的教導時，他們不會覺知到任何他們可能執著的現象。因為他們遠離貪著，他們的心不會執著於任何現象。因此，因為他們沒有執著於任何現象，他們將能夠毫無礙難地回答問題。如果菩薩們具備了這第三個品質，他們將積累龐大的智識，如此將不會窮盡，就像大洋一樣。不斷地積累珍貴的學問寶藏，他們將藉由理解關於現象的決定性意義，正確地透徹理解言詞的意義。」

2.5“Furthermore, Pūrṇa, (4) bodhisattvas who have perfected the attitude of love free of apprehending will not be hindered in their actions, since love free of apprehending does not hold on to anything. [F.173.a] Why is it so? Because, Pūrṇa, dwelling on marks generates attachment, anger, and ignorance. Dwelling on the marks of entities, the marks of material substances, the marks of the aggregates, the marks of the sense sources, the marks of the elements, the marks of the Dharma, or the marks of the non-Dharma also generates attachment, anger, and ignorance. Therefore, Pūrṇa, all those views that involve clinging to marks are known as wrong views. Bodhisattvas cultivate love in order to be at peace from all those marks. They think, ‘Since sentient beings and marks will perish, entities will also perish. Since entities will perish, views will also perish.’ In this way, bodhisattvas then cultivate love as everything perishes. This love is known as love free of apprehending. This love free of apprehending is known as love of the Dharma. This love of the Dharma is known as love of the Buddha. Pūrṇa, what is the love of the Buddha? The absence of formation and disintegration is what is implied by the words love of the Buddha. Furthermore, Pūrṇa, the complete realization of all phenomena as they really are is also what is meant by the words love of the Buddha.”

2.5「此外，富樓那，（4）菩薩們已經圓滿了無執著的愛的心態，他們在行動中將不會受到阻礙，因為無執著的愛不執取任何事物。為什麼呢？富樓那，執著於相會產生貪著、瞋恨和無明。執著於事物的相、物質的相、蘊的相、根的相、界的相、法的相，或者非法的相，也都會產生貪著、瞋恨和無明。因此，富樓那，所有涉及執著於相的見解都被認為是邪見。菩薩們培養愛是為了從所有這些相中得到安寧。他們這樣想：『既然眾生和相會滅亡，事物也將滅亡。既然事物將滅亡，見解也將滅亡。』這樣，菩薩們就在一切事物都滅亡的認知中培養愛。這種愛被稱為無執著的愛。這種無執著的愛被稱為法的愛。這種法的愛被稱為佛陀的愛。富樓那，什麼是佛陀的愛呢？無生無滅就是佛陀的愛這些詞語所暗示的意義。此外，富樓那，完全領悟一切現象的真實本質也正是佛陀的愛這些詞語所表達的意思。」

2.6“Blessed One,” asked Pūrṇa, “what is meant by the complete realization of all phenomena as they really are?”

2.6「世尊，」富樓那問道：「一切法究竟實相的完全證悟是什麼意思？」

“Pūrṇa,” replied the Blessed One, “this complete realization does not involve conceptualization such as, ‘this is the Dharma’ or ‘this is not the Dharma.’ Why is that so? Because, Pūrṇa, if someone says, ‘the Dharma exists,’ that would be non-Dharma, [F.173.b] and if that person says ‘the Dharma is nonexistent,’ the non-Dharma would not exist either. Therefore, this realization is free from conceptual constructs. This absence of conceptual constructs is called nirvāṇa. Once you have investigated in that way, do you find that it is something very far away, or instead something very close?”

「富樓那，」世尊回答說，「這種對一切現象如實的圓滿體悟，不涉及『這是法』或『這不是法』這樣的分別。為什麼呢？富樓那，如果有人說『法存在』，那就成了非法；如果那個人說『法不存在』，非法也就不存在了。因此，這種體悟是遠離一切分別的。這種沒有分別的狀態，就叫做涅槃。當你用這種方式去觀察時，你發現它是非常遙遠的呢，還是非常接近的？」

2.7“It is neither far nor close,” answered Pūrṇa. “Why is it so? Blessed One, because it has no sides, it does not abide anywhere, and it has no inside or outside.”

2.7富樓那回答說：「既不遠也不近。」「為什麼呢？世尊，因為它沒有邊界，它不停留在任何地方，也沒有內外之分。」

“Pūrṇa,” said the Blessed One, “that is how you should regard phenomena.”

「富樓那，」世尊說，「諸現象就應當這樣來觀待。」

2.8“Blessed One,” asked Pūrṇa, “what kind of phenomenon should I regard in that way?”

2.8富樓那問道：「世尊，我應該用這樣的方式來認識什麼樣的現象呢？」

“Pūrṇa, it is said that the thus-gone ones do not apprehend, create, or manifest those phenomena that immature ordinary beings so strongly cling to. So not conceptualizing such phenomena is called assessing them. Pūrṇa, since such assessments of phenomena are free from differentiation, I will now explain to you the sublime, supreme Dharma of disengagement, which subsumes the path to buddhahood.

「富樓那，據說如來不領受、不造作、不彰顯那些未成熟的凡夫所強烈執著的現象。所以不對這些現象進行概念化就叫做評估它們。富樓那，由於這樣的現象評估是沒有區別分別的，我現在將為你解說殊勝、至上的遠離之法，它涵蓋了通往佛果的道路。」

2.9“Pūrṇa, in the future, if those who cling to worldly gains hear this discourse, they will not be motivated to listen to its teachings or to adopt it. Pūrṇa, when I say, ‘I am awakened,’ you understand these words only partially, from the mere perspective of words and concepts, but you are unable to grasp their actual meaning. This meaning is extremely profound; it cannot be expressed by words. Instead, it is known only by the wise ones themselves.” At that moment, the Blessed One uttered these verses:

2.9富樓那，未來之時，若有眾生貪著世間利益，聞此長行經，將不會有動力聽聞其教法或採納它。富樓那，當我說「我已覺悟」時，你僅從言語和概念的角度部分理解這些話語，但你無法把握其真實意義。這個意義極其深遠，無法用言語表達。相反，它只有智者們自己才能體知。此時，世尊說出了這些偈：

“Those who do not understand this point
「不能理解這一點的人
Will be troubled about the Buddha and the Dharma.
將對佛陀和法感到困惑。
Those who know this point
通曉這一點的人
Will be instructed by the buddhas.
將被佛陀教導。
“Those who conceive of the Buddha as the teacher
那些將佛陀視為師父的人
Pursue nirvāṇa.
追求涅槃。
Avoiding quarrels and fights, [F.174.a]
遠離爭執和鬥爭，
They think only about the authentic Dharma.
他們只思想真實的法。
“Phenomena are unborn
「現象是不生
And unceasing.
並且無有間斷。
The absence of birth and cessation
不生不滅是諸現象的真實特性。
Is the true characteristic of phenomena.
是諸法的真實特性。
“Unborn phenomena
不生的諸法
Are beyond actions and manifestations.
超越於業和顯現之外。
They transcend distinctions such as
他們超越了「有」、「無」、「不同」和「相同」等分別。
‘It is,’ ‘it is not,’ ‘it is different,’ and ‘it is the same.’
「有」、「無」、「異」、「同」等種種分別。
“This is nirvāṇa.
「這是涅槃。
In it, there is nothing that ceases.
在其中，沒有任何東西會停止或消滅。
The expressions close and far
親近與遠離的表述
Are both empty.
都是空的。
“Someone who realizes emptiness
「能夠領悟空的人，
Understands nirvāṇa.
了解涅槃。
Someone who understands nirvāṇa
了解涅槃的人
Is known to be my disciple.
就是我的弟子。

2.16“Pūrṇa, if bodhisattvas possess this fourth quality, they will amass great knowledge, such that it will not be exhausted, like the ocean. Constantly amassing a precious treasure of erudition, they will‍—by comprehending the meaning that is definitive with regard to phenomena‍—correctly penetrate the meaning of words.” At that moment, the Blessed One uttered these verses:

2.16「富樓那，菩薩若具足此第四種特質，將會積聚廣大的智慧，如同大海般無有窮盡。不斷地積聚珍貴的學問寶藏，他們將通過領悟關於現象的決定義，正確地深入理解言語的意義。」在此時刻，世尊說出這些偈：

“Those who constantly wish to pursue erudition
「那些經常希望追求學問的人
Will be praised by the buddhas.
將被諸佛陀稱讚。
Realizing the true, definitive meaning,
了悟真實、決定的意義，
Their knowledge will become oceanic.
他們的智慧將變得如海般廣大。
“Even if others were to praise these beings
「即使其他人讚歎這些眾生
For a trillion eons, this task would never come to an end‍—
即便經過一兆劫，這項任務也永遠無法完成——
They could not complete the expression
他們將無法完成那讚頌的表達。
Of the meaning of a phrase or even of a single letter of that praise.
其讚詞中一句義理，乃至一個字義的究竟。
“Therefore, one should pursue the authentic Dharma
「因此，應當追求真實的法
And then contemplate it genuinely.
然後真實地思維它。
One should not hold on to the characteristics of phenomena,
不應執著於現象的特性，
Nor cling to the praises of the buddhas.
也不應執著對佛陀的讚頌。
“One should instead recollect the thus-gone ones
「應當反而憶念如來
As well as the authentic Dharma,
以及真實的法，
And search for guidance
並尋求指引
With a mind free from attachment and conflict.
以無貪著、無爭執之心。
“Toward sentient beings
對眾生
One should always cultivate love,
應當常於眾生修習愛心。
But without clinging to a sentient being,
但不執著於眾生。
Bring peace from all phenomena.
從一切現象中帶來寧靜。
“If you practice the Dharma, just as did
如果你修行法，就像
The bodhisattvas of great renown,
那些聲譽卓著的菩薩們，
You will swiftly attain perfect recall,
你將迅速獲得總持，
And from that will grow erudition.
從而會生出學問。
“Just as the essential nature of space
「就如同空間的自性 也不增也不減，
Does not increase or decrease, [F.174.b]
不增不減，[F.174.b]
The true nature of phenomena
法之真性
Is beyond increase and decrease.
也超越增減。
“Even if, through the powers of insight,
「即使通過觀的力，
I were to explain the Dharma
我為你解說法
For countless eons,
無數劫以來，
No one could say that it was fully explained.
沒有人能說它已經被完全解說了。
“Imagine that all sentient beings
「想像所有眾生
Obtained a human body,
獲得了人身，
Went forth as monks,
出家為比丘，
And became as erudite as Ānanda;
並且具有如阿難一樣的廣博學問；
“Even if the bodhisattvas
「即使菩薩
Who have the attainment of perfect recall
具有總持成就的
Explained the Dharma to them for ten million eons,
為他們講解法教十萬劫。
Their wisdom would not be exhausted.
他們的智慧也不會窮盡。
“The wisdom of the buddhas is incomparable:
「諸佛陀的智慧是無與倫比的：
It is limitless, like space.
它是無邊無際的，如同虛空一樣。
Just like space, this wisdom
如同虛空一樣，這種智慧
Transcends origination.
超越了生起。
“The nāgas cause great rainfalls
那些龍引起巨大的降雨
Without drawing any water.
不取任何水。
Although they do not dwell in that water,
雖然他們並不住在那水中，
The rainfall is endless.
雨水源源不斷。
“Similarly, when bodhisattvas
「同樣地，當菩薩
Have the attainment of perfect recall,
具有總持的成就，
Although they do not dwell on the teachings,
雖然他們不執著於教法，
Through that circumstance what they teach is inexhaustible.
通過那個因緣，他們所教導的就是無窮無盡的。
“Therefore, one should pursue erudition
「因此，應當追求學問
And then contemplate thoroughly.
然後詳細地思維觀察。
When one focuses on the Dharma and recollects the Buddha,
當一個人專注於法並憶念佛陀時，
Erudition is born from that.
學問從那裡而生。
“The bodhisattvas’ love pervades all beings.
「菩薩的愛遍及一切眾生。
It pacifies the marks of sentient beings,
它使眾生的相得到平息，
And also the marks of phenomena;
也安住於諸法的相。
Erudition is born from that.”
學問從那裡產生。

2.32This was the second chapter, Erudition .

2.32（結尾）