Irreversible Progress
不退轉的進展
3.1“Pūrṇa,” said the Blessed One, “if bodhisattvas possess four qualities, their progress toward unsurpassed and perfect awakening will be irreversible. What are the four?
3.1世尊說：「富樓那，若菩薩具足四種功德，其趣向無上正等正覺的進程將不退轉。這四種是什麼呢？
3.2“(1) If bodhisattvas hear a Dharma teaching they have not heard before, rather than saying, ‘This is not the Dharma’ they should reflect on it in terms of its meaning. If bodhisattvas possess this first quality, their progress toward unsurpassed and perfect awakening will be irreversible.”
3.2「富樓那，若菩薩聽聞未曾聽過的法教，不應該說『這不是法』，而應該思考其中的意義。若菩薩具備這第一個特質，他們朝向無上正等正覺的進展就是不退轉的。」
At that moment, the Blessed One uttered these verses:
那時，世尊說出了這些偈頌：
3.14“Pūrṇa,” continued the Blessed One, “for those reasons, when bodhisattvas hear a Dharma teaching they have not heard before, they eagerly accept it out of sincere trust, and contemplate it genuinely without contradicting it. They never say, ‘This is not the Dharma.’ You should know that this attitude will benefit countless sentient beings.
3.14「富樓那，」世尊繼續說，「因為這些原因，當菩薩聽聞未曾聽過的法教時，他們會以真誠的信心熱切地接受，並且真正思惟它，不去反駁它。他們從不說『這不是法』。你應該知道，這樣的態度將利益無數的眾生。」
3.15“Pūrṇa, in the past, countless eons ago—so long ago that the length of time cannot be measured, fathomed, or conceived—a thus-gone one, a worthy one, a perfect buddha [F.175.b] appeared in the world. He was endowed with perfect knowledge and conduct. He was a bliss-gone one, a knower of the world, a tamer of beings, an unsurpassed guide, a teacher of both gods and men. This blessed buddha was named King of All Qualities’ Light Rays. Pūrṇa, the blessed one King of All Qualities’ Light Rays lived for eight hundred million years. In each assembly of this blessed one, the saṅgha of hearers consisted of an indescribable number of worthy ones, as numerous as the grains of sand in the Ganges river. Free of any appropriation regarding phenomena and having exhausted their defilements, their minds were completely liberated, and they were all free from the twofold notion of individuality. The bodhisattvas were similar in number to them. Pūrṇa, after the blessed one passed into nirvāṇa, his sublime Dharma remained for sixty thousand years.
3.15「富樓那，在過去，無數劫之前——那時光景久遠得無法衡量、無法推測、無法想像——有一位如來、阿羅漢、正遍知佛出現在世間。他具足完滿的知識和行為。他是樂去者、世間知者、眾生調伏者、無上導師、諸天和人類的師父。這位世尊叫做一切功德光明王如來。富樓那，一切功德光明王世尊住世八億年。在這位世尊的每一個法會中，聲聞僧團包括無數的阿羅漢，數量如同恆河沙粒一樣眾多。他們不執著於現象，煩惱已盡，心完全解脫，都超越了對自我的二元觀念。菩薩的數量與他們相似。富樓那，這位世尊入涅槃後，他的殊勝法教在世間住持六萬年。」
3.16“When he was about to pass into nirvāṇa, all the many billions of bodhisattvas used their miraculous powers to pervade many billions of worlds, in order to protect the sacred Dharma. In this way, a bodhisattva remained in each world. Pūrṇa, after the blessed one King of All Qualities’ Light Rays passed into nirvāṇa, his hearers slowly became lazy and indolent. They did not recite or remember his profound discourses anymore. As a consequence, all his profound discourses related to the emptiness of phenomena, as well as all the discourses related to pure discipline and the ascetic practices, gradually vanished. These Dharma teachings consisted of eighty-four thousand vast and detailed sections. Each of the sections included sixty-eight trillion discourses. Each discourse contained thirty thousand six hundred aphorisms, and each aphorism was composed of six hundred seven billion verses. Pūrṇa, [F.176.a] since they did not read, recite, or expound those teachings, at the time when the sublime Dharma was about to vanish during the final age, only the discourses and the aphorisms remained from among the many sections of this buddha’s teachings.“At that time, there was a Dharma-preaching monk called Mahāsthāmaprāpta. The Dharma preacher Mahāsthāmaprāpta had developed great powers and his erudition was vast. He was an excellent Dharma teacher, he was eloquent, and he had clearly realized the meaning of the Dharma. Through the miraculous power of the Thus-Gone One, he always devoted himself to spreading previously unheard Dharma teachings in order to protect the sublime Dharma within the world. While he was spreading the Dharma, most beings would deprecate and oppose him.
3.16「當他即將進入涅槃時，眾多的億萬菩薩運用他們的神通遍及億萬世間，為了保護神聖的法。這樣，每個世間都有一位菩薩駐留。富樓那，在世尊一切功德光明王如來進入涅槃之後，他的聲聞弟子們逐漸變得懶惰懈怠。他們不再誦讀或記誦他那深遠的長行經了。因此，他所有關於法性空的深遠長行經，以及所有關於清淨戒律和修行的長行經，都逐漸消失了。這些法教包括八萬四千個廣大詳細的部分。每個部分包含六十八兆個長行經。每個長行經包含三萬六百個偈頌，每個偈頌由六百七十億句組成。富樓那，由於他們沒有閱讀、誦讀或講解那些教導，在末法時代當神聖的法即將消失時，從這位佛陀的眾多部分教導中，只有長行經和偈頌留了下來。」
3.17The Dharma-preaching monk Mahāsthāmaprāpta therefore thought, ‘When such beings hear these Dharma teachings that they have never heard before, they do not believe in them, so they also show no interest in listening to them or adopting them. Even when they hear these teachings, they do not comprehend their meaning, and therefore they do not follow them. Instead, they oppose and deprecate these teachings. Many monks say, “These are not the words of the Buddha; these are not the teachings of the Great Teacher! How do we know? Because we have never heard such discourses from any teacher or preceptor before. Furthermore, no elder monks from older generations have ever said that they received such a transmission from any teacher or preceptor.” So since no other teachings now remain besides those of the discourses and those of the aphorisms, should I perhaps leave for a solitary place and remain there alone?’
3.17說法比丘大勢至菩薩如是思念：「若有眾生聽聞這些他們未曾聽過的法教，他們不相信，所以也對聽聞或接受這些法教毫無興趣。即使聽到這些法教，他們也不理解其含義，因此不去遵循。反而反對並貶低這些法教。許多比丘說：『這不是佛陀的言語，不是大師的法教！我們怎麼知道呢？因為我們從未從任何師父或和尚那裡聽過這樣的長行經。而且，從年長的前輩比丘也未曾聽說他們從任何師父或和尚那裡接受過這樣的傳承。』所以既然現在除了長行經和偈頌之外沒有其他法教存留，那麼我是否應該前往寂靜之處獨自留在那裡呢？』
3.18“Pūrṇa, after having reflected in that way, the Dharma-preaching monk Mahāsthāmaprāpta left for a mountain cave, where he remained in solitude.
3.18「富樓那，大勢至菩薩經過這樣的思考後，離開前往山洞中獨自修行。」
3.19At that time, within the world, during the formative eon, there were sixty-eight thousand great cities that were twelve leagues long and seven leagues wide. They were built beautifully, their roads were straight, they were filled with many beings, their harvests were good, and everyone was happy. Later on, eight hundred forty million smaller cities were built. Some measured seven leagues [F.176.b] and others were six, five, four, three, or two leagues. The smallest of them measured a single league. Pūrṇa, at that time, within the world, in a great city called Total Isolation, there was a householder named Śani who had a son named Mahāśumata. While the son of that householder was residing in a solitary place, he received the visit of a god who spoke these verses to him:
3.19當時，在世間形成劫中，有六萬八千座大城市，長十二由旬，寬七由旬。這些城市建造得十分華美，街道筆直，人口眾多，五穀豐登，居民安樂。後來又建造了八億四千萬座較小的城市。有些城市長七由旬，有些是六、五、四、三或二由旬。最小的城市長一由旬。富樓那，當時，在世間一座名叫完全隔離的大城市中，有一位名叫奢尼的居士，他有一個兒子名叫大妙相。當這位居士的兒子住在隱居的地方時，一位天神前來拜訪他，對他說了這些偈頌：
3.21“Pūrṇa, after having spoken those verses, the god disappeared. Then the householder’s son approached his father, paid homage to him by touching his feet with his head, and said, ‘I want to go forth as a monk and live the holy life under the teachings of the blessed one King of All Qualities’ Light Rays.’ At that moment Śani, the householder, spoke these verses:
3.21「富樓那說完這些偈頌後，那位天神就消失了。然後居士的兒子走近他的父親，用頭頂禮他的腳，說道：『我想要出家為比丘，在世尊一切功德光明王如來的教導下修行梵行。』在那個時刻，居士奢尼說出了這些偈頌：
3.23“The son of the householder answered his father with these verses:
3.23「居士的兒子用這些偈回答他的父親：」
3.26“Pūrṇa, the householder’s son then prostrated to the feet of his father, circumambulated him, and left the house. In leaving he spoke these verses to him:
3.26「富樓那，這位居士的兒子隨後向父親的腳下頂禮，右繞他，然後出家離去。在離去時，他向父親誦說這些偈語：
3.29“Pūrṇa, after the householder’s son had uttered those verses, he went forth as a monk. He then went to the place where the Dharma-preaching monk Mahāsthāmaprāpta was residing and he applied himself to studying the Dharma with him. During that time, the Dharma preacher Mahāsthāmaprāpta taught him genuinely and in great detail discourses that he had never heard before. When he heard those discourses, the monk Mahāśumata asked the Dharma preacher Mahāsthāmaprāpta, ‘I have never heard such discourses before. Who is reading them? Who is interested in them? Who is adopting them and memorizing them? In which places are they heard?’
3.29「富樓那，那位居士之子誦完了這些偈頌後，就出家成為比丘。他隨後前往說法比丘大勢至菩薩所住之處，跟隨他精進學習佛法。在那段時間裡，說法比丘大勢至菩薩為他真誠詳盡地講授了他之前從未聽聞過的長行經文。當比丘大妙相聽到這些長行經文後，就問說法比丘大勢至菩薩說：『我從來沒有聽過這樣的長行經文。是誰在誦讀它們呢？誰對它們感興趣呢？誰在採納並背誦它們呢？在什麼地方才能聽到它們呢？』」
3.30“The monk Mahāsthāmaprāpta replied, ‘Due to the roots of virtue created by recollecting my previous lives, and through the power of the blessings of the thus-gone one King of All Qualities’ Light Rays, these profound discourses have naturally remained within my mind.’
3.30「說法比丘大勢至菩薩回答說：'由於我念誦前世所造的善根，以及蒙受如來眾德光明王如來的加持力，這些深奧的法自然而然地保存在我的心中。'」
3.31“Pūrṇa, upon hearing those words, the monk Mahāśumata generated an extraordinary resolve, and by keeping this resolve in mind, the strength of insight arose. Because of this, through the power of his great insight and skillful means, he asked a question of the Dharma preacher Mahāsthāmaprāpta, who answered his question, and then said to him, ‘In the past, a monk asked the thus-gone one King of All Qualities’ Light Rays about the same matter that you have now asked me about, and when that monk heard the perfect answer of the Thus-Gone One, he was overjoyed.’
3.31富樓那，那位比丘大妙相聽聞這些話語後，生起了不尋常的誓願，並將這個誓願銘記在心，因此智慧觀察的力量就此生起。憑藉這份力量，透過他偉大的觀察力和方便，他向說法的比丘大勢至菩薩提出了問題。大勢至菩薩回答了他的問題，並對他說：「從前，有一位比丘曾向如來具功德光明王請教與你現在問我的相同的事項，當那位比丘聽聞到如來圓滿的回答時，他欣喜若狂。」
3.32“Pūrṇa, the monk Mahāśumata again asked a question of the Dharma preacher Mahāsthāmaprāpta, who again told him, ‘In the past, a monk asked the thus-gone one King of All Qualities’ Light Rays about the same matter that you now ask me about, and when that monk heard the perfect answer of the Thus-Gone One, he was overjoyed.’
3.32富樓那，比丘大妙相又向說法的大勢至菩薩提出問題，大勢至菩薩又對他說：「過去有一位比丘向如來眾德吉祥光明王請問同樣的事，那位比丘聽到如來圓滿的開示後，歡喜踴躍。」
3.33“Pūrṇa, [F.177.b] the monk Mahāśumata then asked the Dharma preacher Mahāsthāmaprāpta, ‘O sublime being, how many times have you heard questions and answers on such matters from the Thus-Gone One?’
3.33富樓那，比丘大妙相隨後向法師大勢至菩薩請問：「尊聖者，您從如來那裡聽聞過多少次這類問題和答案？」
“Mahāsthāmaprāpta replied, ‘That is something it would be extremely difficult to believe, so do not ask me about it! Furthermore, it is extremely difficult to believe for those who have not actualized extraordinary physical qualities.’
大勢至菩薩回答說：「那是極其難以相信的事情，所以不要問我這件事！而且，對於那些還沒有證得超凡殊勝身相的人來說，這是極其難以相信的。」
3.34“But Mahāśumata repeated the same question a second and a third time: ‘O sublime being, how many times have you heard questions and answers on such matters from the Thus-Gone One? Mahāsthāmaprāpta simply answered, ‘Do not ask me about that!
3.34富樓那，大妙相比丘又重複提出同樣的問題第二次和第三次：「尊者，您從如來那裡聽聞過多少次關於這類事項的問題和答案？」大勢至菩薩只是回答說：「不要問我這個問題！」
3.35“ ‘If you have not understood, I will now illustrate this for you through an analogy, for when something is illustrated with an analogy, intelligent people understand. Monk, the dispositions of sentient beings whom I heard about from the thus-gone one King of All Qualities’ Light Rays are far more numerous than the atoms in the earth. Monk, imagine that all the kinds of sentient beings present throughout the trichiliocosm—those that have a form, those that have no form, those that have perception, those that have no perception, and those that have neither perception nor nonperception—obtained a human body and possessed the power of insight. [F.178.a] Imagine that each of them repeatedly asked—as quickly as a snap of the fingers—as many questions as the grains of sand in the Ganges river, and that all those sentient beings present in the universes of the ten directions asked those many questions for an eon or even longer. Furthermore, imagine that in every moment—as quickly as a snap of the fingers—each single person asked all the other persons’ different questions, and that each person asked all those infinite, various questions of other sentient beings for an eon or even longer. If this were the case, what do you think—how numerous would those questions be?’
3.35「如果你還沒有理解，我現在就用比喻來為你說明，因為用比喻說明時，聰慧的人就能理解。比丘，我從如來一切功德光明王那裡聽聞到的眾生的根性，遠遠超過大地中的微塵數量。比丘，想像三千大千世界中所有種類的眾生——那些有色身的、沒有色身的、有想的、沒有想的、以及既不是有想也不是沒有想的——都得到了人身，並且具有觀察智慧的能力。想像他們每一個都在一彈指之間快速地反覆提出像恆河沙粒一樣多的問題，而十方世界中的所有眾生都在一劫甚至更長的時間裡提出那麼多問題。再進一步想像，在每一個剎那——在一彈指之間——每一個人都向其他所有人提出各自不同的問題，而每一個人都在一劫甚至更長的時間裡向其他無量眾生提出所有那些無窮無盡的各種問題。如果是這樣的話，你認為怎樣——那些問題會有多麼眾多？」
3.36“ ‘There would be so many questions that their number could hardly be illustrated,’ answered Mahāśumata.
3.36「那樣的話，問題數量將多得難以用比喻來說明，」大妙相回答道。
“Mahāsthāmaprāpta continued, ‘I am now telling you the truth, so do not entertain any doubts. Compared to all the doubts and questions expressed by all those sentient beings for an eon or even longer, the answers related to a single Dharma teaching that I heard from the Thus-Gone One were much more numerous. The same logic applies with respect to two, three, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, ten thousand, or a hundred thousand Dharma teachings. Monk, to explain this in summary, the names and letters of that number would be uncountable, infinite, and inconceivable. Nevertheless, I recited and embraced all of them. And yet, monk, I clearly understand that all those questions are contained within a single Dharma teaching. This consists of [F.178.b] the words of the path, the words of the gateways, the words of the seals, the fundamental words, the vajra-like words, the important words, the unshakable words, and the unfathomable words spoken by the thus-gone one King of All Qualities’ Light Rays. Monk, all the Dharma teachings are included within a single gateway. Since all the Dharma teachings and all their words are gateways free of formations, that gateway acts as the basis for them and therefore everything will be accessed through that gateway. All the discourses and aphorisms, moreover, are accessed through that gateway, just as a single syllable, by being grammatically inflected, can form many different words. Monk, similarly, this teaching accesses all the seventy-eight thousand gateways of the dhāraṇīs. In this regard, there are also ninety-two thousand different types of faculties. From the perspective of the conduct of sentient beings there are also eighty thousand types of physical complexion. I know the names of all those physical complexions, differentiated in terms of the particularities of the path. Each of those physical complexions has one hundred names. They have two hundred, three hundred, and up to one hundred thousand different names, and I know all of them. I also know all the different references and names, from those found within the world to those found beyond the buddhafields of the ten directions. In short, through the power of the Thus-Gone One, through the power of the blessings of the thus-gone one King of All Qualities’ Light Rays, I clearly know all the particularities of the different Dharma teachings, as well as all the particular questions and answers related to them.’
「大勢至菩薩繼續說：『我現在告訴你真實的話，你不要心存疑惑。相比於那些眾生在一個劫或更長時間內所有表達的疑惑和提問，我從如來聽聞的一個法教的相關解答要多得多。同樣的邏輯適用於兩個、三個、四個、五個、十個、二十個、三十個、四十個、五十個、一百個、一千個、一萬個或十萬個法教。比丘啊，要概括地解釋這一點，那個數字的名稱和文字將是不可計數的、無限的、難以思議的。儘管如此，我已經背誦並受持了所有這些。然而，比丘啊，我清楚地理解所有那些提問都被包含在一個單一的法教中。這包括由如來、具有一切品質光明的如來所宣說的道路的詞語、門的詞語、印的詞語、根本詞語、金剛句、重要的詞語、不動的詞語和難以測度的詞語。比丘啊，所有的法教都被包含在一個單一的門中。由於所有的法教和所有的詞語都是無生的門，那個門作為它們的基礎，因此一切都將通過那個門而被領會。所有的長行經和偈頌，更是通過那個門被領會，就如同一個音節通過文法的變化可以形成許多不同的詞語一樣。比丘啊，同樣地，這個教導通達了七萬八千個陀羅尼的門。在這方面，也有九萬二千種不同類型的根機。從眾生的行為的角度來說，也有八萬種類型的身色。我知道所有這些身色的名稱，根據道路的特殊性而加以區分。每一種身色都有一百個名稱。它們有兩百個、三百個，直至十萬個不同的名稱，我全都知道。我也知道所有不同的指涉和名稱，從世界內發現的到十方諸佛淨土之外發現的。簡而言之，通過如來的力量，通過具有一切品質光明的如來的祝福的力量，我清楚地知道所有不同法教的特殊性，以及與它們相關的所有特定的提問和解答。』」
3.37“Pūrṇa, the monk Mahāśumata then requested of the Dharma preacher Mahāsthāmaprāpta, ‘Sublime being, later, when you go to villages, cities, and towns, please turn the Dharma wheel that the thus-gone one King of All Qualities’ Light Rays taught. Please grant me my request! I will guard that Dharma and study it.’ [F.179.a]
3.37「富樓那，那時比丘大妙相向法師大勢至菩薩請求道：『尊敬的聖者，將來當您前往村莊、城市和城鎮時，請轉如來光明之王所傳授的法輪。請答應我的請求！我將護持那個法教並學習它。』」
3.38“Mahāsthāmaprāpta replied, ‘All the monks living today have become lazy and indolent. They are not motivated by virtue, so do not ask for such a thing!’
3.38大勢至菩薩回答說：「現在所有的比丘都已經變得懶惰懈怠。他們沒有善根的驅使，所以不要請求這樣的事情！」
“Mahāśumata then said, ‘From now on, I will give rise to the extraordinary resolve of engaging in virtue and pursuing that Dharma. I will not be lazy!’
「大妙相隨即說道：『從現在起，我將生起殊勝的願心，致力於培養善根和追求那個法教。我不會懈怠！』」
3.39“Pūrṇa, accordingly, when Mahāsthāmaprāpta entered villages, cities, and towns, the monk Mahāśumata supplicated him to expound the authentic Dharma. Then he guarded that Dharma that he had never heard before and studied it attentively. Pūrṇa, at that time, the monk Mahāśumata was venerated and served by many beings. They all said that he was guarding his discipline, that he was wise, and that he possessed the infinite and supreme qualities of erudition. At that time, when the monk Mahāśumata went to villages, cities, and towns, he led many sentient beings to the authentic Dharma. Furthermore, in order to propagate the teachings of the Buddha, he proclaimed the praises of the Dharma preacher Mahāsthāmaprāpta. Pūrṇa, the monk Mahāśumata inspired many beings and caused them to serve, venerate, and protect the Dharma preacher Mahāsthāmaprāpta, in order that they would worship and listen to the sublime Dharma.
3.39富樓那，於是大勢至菩薩進入村莊、城市和城鎮時，比丘大妙相就請求他宣講真實的法。然後他守護那個從未聽過的法，認真地學習它。富樓那，那時候，比丘大妙相受到許多眾生的尊敬和侍奉。他們都說他守護戒律，他有智慧，並且具有無邊和至高無上的學問品質。那時候，當比丘大妙相前往村莊、城市和城鎮時，他引導許多眾生進入真實的法。此外，為了傳播佛陀的教導，他讚美宣揚法師大勢至菩薩。富樓那，比丘大妙相激勵許多眾生，使他們侍奉、尊敬和保護法師大勢至菩薩，為了讓他們禮拜和聽聞殊勝的法。
3.40“Pūrṇa, the monk Mahāśumata also looked after the Dharma preacher Mahāsthāmaprāpta. Later, when he went to villages, cities, and towns, he explained extensively and through various methods the awakening that the thus-gone one King of All Qualities’ Light Rays had accomplished over the course of countless eons. This teaching was thereby propagated on a vast scale. Pūrṇa, the monk Mahāśumata followed the Dharma preacher Mahāsthāmaprāpta for one hundred years. He constantly asked him questions about the Dharma, and he always received new and different teachings that were never repeated. [F.179.b] Pūrṇa, since the monk Mahāśumata carefully looked after the Dharma preacher Mahāsthāmaprāpta, innumerable sentient beings were introduced to the noble teachings, and all of them were established in the awakening of the buddhas.
3.40「富樓那，比丘大妙相也侍奉法師大勢至菩薩。後來，當他前往村莊、城市和城鎮時，他廣泛地以各種方法詳細闡述了如來一切功德光明佛在無數劫中所成就的覺悟。這樣的法教因此得以廣泛傳播。富樓那，比丘大妙相跟隨法師大勢至菩薩一百年。他不斷地向他請問法義，而他總是得到從未重複過的嶄新不同的法教。富樓那，因為比丘大妙相悉心侍奉法師大勢至菩薩，無數的眾生被引入聖法，他們都被安立於諸佛的覺悟中。」
3.41“Pūrṇa, the Dharma preacher Mahāsthāmaprāpta who guarded and expounded the sublime Dharma at that time was the bodhisattva Maitreya himself. Do not think that this was someone else. Pūrṇa, furthermore, through the power of the merit gathered by looking after, supplicating, and accompanying the Dharma preacher, after he passed away, the monk Mahāśumata was reborn in the tenth universe in the direction of the nadir, within the field of the thus-gone one known as Supreme Assembly. There he requested that Thus-Gone One to teach the discourse known as Eliminating the Doubts of All Beings. At that time, the Thus-Gone One expressed his approval one hundred thousand times and then taught him the discourse called The Gateway to the Compendium and Source of All Dharma Teachings. As he taught this discourse, countless sentient beings gave rise to the mind set on unsurpassed and perfect awakening, and genuinely engaged in that attitude.
3.41「富樓那，當時守護和宣講殊勝法教的法教宣講者大勢至菩薩，就是菩薩彌勒本人。不要認為那是別人。富樓那，而且，通過照顧、祈請和陪伴那位法教宣講者所積聚的功德力量，在他去世之後，比丘大妙相在下方方向的第十個世界中，往生於名為殊勝集會的如來的淨土。在那裡，他請求那位如來宣講名為《消除一切眾生疑惑》的經典。當時，那位如來表示贊許一百千次，隨後宣講了名為《一切法教匯要之門》的經典。當他宣講這部經典時，無數眾生生起了追求無上正等正覺的心願，並且真實地實踐了這種願心。」
3.42“Pūrṇa, after that when the monk Mahāśumata passed away again, he was reborn in the presence of the thus-gone one called Sumeru, from whom he requested the discourse called The Compendium and Source of All Dharmas. At that time, that thus-gone one expressed his approval one hundred thousand times and taught him the discourse called The Gateway to the Compendium and Source of All Dharmas. As he taught this discourse, countless sentient beings became certain to attain unsurpassed and perfect awakening.
3.42「富樓那，那位比丘大妙相之後再次去世，投生到名叫須彌的如來面前，向他請求講說《一切法匯聚與根源經》。當時那位如來表示贊許一百千次，為他詳細講說《一切法匯聚與根源的門經》。當他講說這部經時，無數眾生確定將證得無上正等正覺。」
3.43“Then, after he had passed away again, he was reborn in the presence of the thus-gone one called Merurāja, from whom he requested the discourse called The Gateway of All Dharmas. [F.180.a] At that time, that thus-gone one expressed his approval one hundred thousand times and taught him in detail the discourse called The Gateway of All Dharmas. As he taught this discourse, countless sentient beings became certain to attain unsurpassed and perfect awakening.
3.43「富樓那，後來當那位比丘大妙相再次命終之後，他投生到名叫梅魯王如來的面前，向那位如來請求講述名為《一切法之門》的長行經。當時那位如來表示贊許一百千次，然後詳細為他講述名為《一切法之門》的長行經。當他講述這部經典時，無數眾生確定能夠證得無上正等正覺。
3.44“Then, after he had passed away once more, he was reborn in the presence of the thus-gone one called Brahmaghoṣa, from whom he requested the discourse called The Compendium of All Dharmas. At that time, that thus-gone one expressed his approval one hundred thousand times and taught him in detail the discourse called The Compendium of All Dharmas. As he taught this discourse, countless sentient beings became certain to attain unsurpassed and perfect awakening.
3.44「富樓那，之後他再次去世，轉生在名叫梵音的如來面前，他向那位如來請求了一部名叫《一切法藏》的長行經。那時，那位如來表示贊許十萬次，詳細地為他講授了名叫《一切法藏》的長行經。當他講授這部經典時，無數眾生決定將證得無上正等正覺。」
3.45“Pūrṇa, the monk Mahāśumata requested many discourses as he came into the presence of all those buddhas, meeting one thus-gone one after another. He saved sentient beings and established them in the state of unsurpassed and perfect awakening. Even if I were to speak for eons or even longer, it would not be enough time to mention the names of all those many buddhas, or to mention all those sentient beings who were established within the state of unsurpassed and perfect awakening. Pūrṇa, indescribable is the number of teachings preserved by the monk Mahāśumata, which were taught to him by those thus-gone ones—those buddhas as numerous as the grains of sand in the Ganges river—who were present in those worlds or had passed into complete nirvāṇa. Pūrṇa, you should therefore understand that bodhisattva great beings will attain such vast qualities if they contemplate the meaning of previously unheard Dharma teachings.
3.45富樓那，那位比丘大妙相向所有那些佛陀請求了許多長行經，逐一親近每一位如來。他救度眾生，並將他們安立在無上正等正覺的境界中。即使我說法經歷無數劫，甚至更長的時間，也不足以述說那所有許多佛陀的名號，也不足以述說所有那些被安立在無上正等正覺境界中的眾生。富樓那，比丘大妙相所保存的法教數量是難以形容的，那些如來——那些如恆河沙粒般眾多的佛陀——曾經在那些世間中教導他，或已經進入般涅槃。富樓那，你應當因此明白，菩薩大士如果思惟從前未曾聽聞的法教之義，就能夠獲得如此廣大的功德。
3.46“Pūrṇa, the monk Mahāśumata who, at that time, received Dharma teachings that he had never heard before from the Dharma preacher Mahāsthāmaprāpta, [F.180.b] and then followed their meaning, was the bodhisattva Kauverdu himself. Do not think that this was someone else. At that time, the monk Mahāśumata guarded the authentic Dharma, received Dharma teachings that he had never heard before, followed their meaning, and did not cling to their words. As a consequence, he came into the presence of many buddhas and received many excellent and profound discourses from them. Due to those previous roots of virtue, he has now requested from me the discourse called The Oceanic Dharma Teaching That Subsumes All Dharma Teachings. I have taught it to him, and countless beings have thereby been greatly benefitted.” At that moment, the Blessed One uttered these verses to explain that point:
3.46「富樓那，當時那位比丘大妙相從法教者大勢至菩薩聽到從未聽聞過的法教，[F.180.b]然後遵循其意義，他就是菩薩郭婆提自己。不要認為這是別人。當時那位比丘大妙相守護了正法，聽到從未聽聞過的法教，遵循其意義，並且不執著於言辭。因此，他來到許多佛陀的面前，從他們那裡聽到許多殊妙而深的長行經。由於那些過去的善根，他現在向我請求一部稱為《攝一切法海藏經》的法教。我已經為他講授了它，無數的眾生因此獲得了極大的利益。」在那時刻，世尊說出了這些偈，以說明這一點：
3.52“Furthermore, Pūrṇa, bodhisattva great beings should become determined to pursue erudition, and they must form the aspiration to remain in isolated places. Then, they should pursue unsurpassed and perfect awakening one-pointedly and with persistent diligence. In order to abandon anger, they should cultivate love. [F.181.a] In order to abandon desire, they should meditate on repulsiveness. In order to abandon ignorance, they should meditate on dependent origination.
3.52「此外，富樓那，菩薩大士應當立志追求學問，並且必須發願住在隱僻的地方。然後，他們應當一心一意、持續精進地追求無上正等正覺。為了要捨棄瞋恨，他們應當培養慈愛。為了要捨棄欲望，他們應當修習不淨觀。為了要捨棄無明，他們應當觀想緣起。
3.53“Pūrṇa, what is the diligence of bodhisattvas? How does a bodhisattva cultivate diligence? Pūrṇa, if you think that, for an eon or for less than an eon, bodhisattvas should constantly cultivate their diligence whenever they are walking or sitting, this is not what is meant by authentic diligence. Even if, for an eon or for less than an eon, bodhisattvas maintain pure discipline, practice austerities, and observe ascetic practices, if they become attached to the objects that they apprehend and so are disconnected from the true nature of phenomena, this is not what is meant by authentic diligence.”
3.53「富樓那，什麼是菩薩的精進？菩薩如何修習精進？富樓那，如果你認為菩薩在一個劫或少於一個劫的時間裡，應當在行走或坐著時不斷修習精進，這並不是真正的精進。即使菩薩在一個劫或少於一個劫的時間裡，保持清淨的戒律、進行苦行和修行頭陀行，但如果他們對所執著的對象產生了執著，因此與法之真性相離，這也並不是真正的精進。」
3.54“Blessed One,” asked the venerable Pūrṇa, “what is the authentic diligence of bodhisattvas that is praised by the thus-gone ones and that is not criticized by the wise ones within the world?”
3.54尊者富樓那問道：「世尊，什麼是菩薩的真正精進？這種精進是為如來所稱讚、不為世間智者所評批的呢？」
“Pūrṇa,” replied the Blessed One, “(1) take the case of bodhisattvas who hear for the first time a profound discourse related to emptiness, which is utterly free from conceptual marks and in harmony with the ultimate. If, in order to make its meaning clearly understood, without any conflict or contradiction, those bodhisattvas properly listen to it, accept it, read it, recite it, and teach it to others on a vast scale with persistent diligence, this is what is meant by the authentic diligence of bodhisattvas. If bodhisattvas possess this first quality, their progress toward unsurpassed and perfect awakening will be irreversible.
「富樓那，」世尊回答道，「（1）以菩薩聽聞第一次所聽聞的關於空的深刻長行經為例，這部經徹底超越概念標記，與究竟相應。如果為了使其意義得到清楚理解，沒有任何衝突或矛盾，那些菩薩應當適當地傾聽它、接受它、誦讀它、背誦它，以及以持久的精進向他人大規模地宣講它，這就是菩薩真正的精進之所在。如果菩薩具備這第一項品質，他們朝向無上正等正覺的進展將是不退轉的。
3.55“(2) When they hear profound discourses that they have never heard before, bodhisattvas should clearly understand their meaning. [F.181.b] Such a diligence, free from conflict or contradiction, will be praised by the buddhas and will not be criticized by the wise ones within the world. Therefore, Pūrṇa, bodhisattvas should don the armor that is expressed in these thoughts: ‘I shall reach the depths that worldly beings cannot reach. I will not sink in those places where worldly sentient beings are sinking. I will not perish in those places where worldly sentient beings are perishing. Why is it so? The armor that I wear does not accord with the mundane. I am wearing this armor in order to abandon worldly concerns. I am not wearing this armor to indulge in worldly concerns; I am instead wearing it in order to avoid indulging in worldly concerns. I am not wearing this armor to chase after worldly concerns; I am instead wearing it in order to counteract worldly concerns.’ Pūrṇa, giving rise to such an attitude is known as the authentic diligence of the bodhisattva great beings. If bodhisattvas possess this second quality, their progress toward unsurpassed and perfect awakening will be irreversible.” At that moment, the Blessed One uttered these verses to explain that point:
3.55「(2)當菩薩聽聞以前從未聽過的深刻法教時，應當清楚地理解其含義。這樣的精進，不帶有任何衝突或矛盾，將受到佛陀的讚美，也不會被世間的智者所批評。因此，富樓那，菩薩應當披上用以下思想所表達的盔甲：『我將到達世俗眾生無法到達的深處。我不會在世俗眾生下沉的地方下沉。我不會在世俗眾生消亡的地方消亡。為什麼如此？我所穿的盔甲不符合世俗。我穿著這副盔甲是為了放棄世俗掛慮。我不是穿著這副盔甲來沉溺於世俗掛慮的；我反而是穿著它來避免沉溺於世俗掛慮。我不是穿著這副盔甲來追逐世俗掛慮的；我反而是穿著它來對抗世俗掛慮。』富樓那，生起這樣的態度就是菩薩大士的真實精進。如果菩薩具備這第二個特質，他們向無上正等正覺的進步將是不退轉的。」此時，世尊說出以下偈頌來闡明這一點：
3.64“Furthermore, Pūrṇa,” continued the Blessed One, “(3) bodhisattvas should also be experts in the five aggregates, twelve sense sources, eighteen elements, and twelve links of dependent origination. If they are experts in the five aggregates, twelve sense sources, eighteen elements, and twelve links of dependent origination, they will realize nonabiding wisdom and will therefore no longer think about or conceptualize anything. Because they no longer think about or conceptualize anything, when they teach the Dharma to sentient beings, all views will be eliminated, and the view of the transitory collection will be overcome. If bodhisattvas possess this third quality, their progress toward unsurpassed and perfect awakening will be irreversible.” At that moment, the Blessed One uttered these verses:
3.64「再者，富樓那，」世尊繼續說道，「菩薩也應當是五蘊、十二處、十八界和十二緣起的專家。如果他們是五蘊、十二處、十八界和十二緣起的專家，就會實現無住智，因此不再思考或概念化任何東西。因為他們不再思考或概念化任何東西，當他們向眾生說法時，所有見解都會消除，無常見會被克服。如果菩薩具有第三種品質，他們向無上正等正覺的進展將不會退轉。」就在那時，世尊說出了這些偈：
3.68“Furthermore, Pūrṇa,” [F.182.b] continued the Blessed One, “(4) bodhisattva great beings train properly, with discipline and in accordance with the way monastic discipline is taught, without ever letting these trainings decline. How do bodhisattvas train in discipline? Training in all Dharma teachings is referred to as training in the discipline of a bodhisattva. Why is that so? Because, Pūrṇa, bodhisattvas who train in all Dharma teachings will attain omniscience. By understanding Dharma teachings, they will attain nonconceptual insight, and through this nonconceptual insight, they will understand everything. How will bodhisattvas understand everything? They will clearly understand all inner and outer entities.
3.68「而且，富樓那，」世尊繼續說道，「（4）菩薩大士們要適當地訓練，具足戒律，並按照比丘戒所教導的方式進行，絕不讓這些訓練有所衰退。菩薩如何在戒律中訓練？訓練於一切法教，這就稱為菩薩的戒律訓練。為什麼這樣說呢？因為，富樓那，訓練於一切法教的菩薩將會證得一切種智。藉由對法教的理解，他們將會獲得無分別智，而通過這無分別智，他們將會理解一切事物。菩薩如何理解一切事物呢？他們將會清楚地理解一切內在和外在的實體。
3.69“Pūrṇa, why do we speak of inner entities? Inner refers to everything in one’s experience to which one can be attached. For example, the inner body arises on the basis of the twelve links of dependent origination, and it exists as a mere label on the relative level. ‘This is an eye,’ ‘This is an ear,’ ‘This is the nose,’ ‘This is the tongue,’ ‘This is the body,’ ‘This is the mental faculty.’ All things called as such are said to be inner. They are called inner because ordinary beings cling to these phenomena. Even though they may say, ‘I will obtain such an eye,’ the eye is devoid of formation. Similarly, even though they may say, ‘I will obtain such an ear, nose, tongue, body, and mental faculty,’ the ears, nose, tongue, body, and mental faculty are all devoid of formation. However, since karmic conditions and ripening manifest there, they are said to be inner. Out of clinging to their particularities, ordinary beings will then say, ‘This is an eye,’ ‘This is an ear,’ ‘This is the nose,’ ‘This is the tongue,’ ‘This is the body,’ and ‘This is the mental faculty.’ All these are said to be inner.
3.69「富樓那，什麼叫做內界呢？內界是指一個人的經驗中，所有可能產生執著的事物。比如說，內身是依靠十二緣起而生起的，它在相對的層面上只存在為一個名稱標籤。『這是眼睛』、『這是耳朵』、『這是鼻子』、『這是舌頭』、『這是身體』、『這是心識』。所有這樣被稱呼的事物都被說為是內界。之所以稱為內界，是因為凡夫眾生對這些現象產生執著。雖然他們可能說『我將獲得這樣的眼睛』，但眼睛卻是沒有生成的。同樣地，雖然他們可能說『我將獲得這樣的耳朵、鼻子、舌頭、身體和心識』，但耳朵、鼻子、舌頭、身體和心識都是沒有生成的。然而，由於業緣和成熟果報在那裡顯現，所以它們被說為是內界。由於對它們的個別特性的執著，凡夫眾生就會說『這是眼睛』、『這是耳朵』、『這是鼻子』、『這是舌頭』、『這是身體』和『這是心識』。所有這些都被說為是內界。」
3.70“Furthermore, Pūrṇa, the formation of two things called inner is untrue [F.183.a] and deceptive. Immature ordinary beings grasp at them, which leads first to appropriation, and then to conflict. Pūrṇa, on the other hand, the thus-gone ones understand these things as they truly are from the very beginning, and therefore do not cling to them. How do the thus-gone ones understand these things as they are, and how do they not cling to them? They are not biased toward these phenomena. In what way are they not biased? They do not develop the bias of thinking, ‘This eye is binding me to saṃsāra.’ They are also not biased toward the absence of an eye. They are also not biased toward the ears, nose, tongue, body, or mental faculty, nor are they biased toward their absence. Why is that so? Because, Pūrṇa, the thus-gone ones do not conceive of such phenomena as being either inner or outer, and this is the reason why they are not biased toward them.
3.70「復次，富樓那，所謂內二物之生成乃虛偽欺誑。未成熟之凡夫眾生執著於此，首先導致取著，然後引發衝突。富樓那，然而如來從最初就如實理解這些事物，因此不執著於它們。如來如何如實理解這些事物而不執著呢？他們對這些現象不生偏見。他們以何種方式不生偏見呢？他們不會生起『此眼將我束縛於輪迴』的想法之偏見。他們也不對眼睛之缺失生起偏見。他們也不對耳、鼻、舌、身或意根生起偏見，也不對它們的缺失生起偏見。為什麼如此呢？因為富樓那，如來不將這些現象執著為內或外，這就是他們不生偏見的原因。」
3.71“The thus-gone ones speak the truth, so they say, ‘Monks, an eye is neither self nor other. Why is it so? Because its essential nature cannot be apprehended. What is an eye? To whom does the eye belong? What are the ears, nose, tongue, body, and mental faculty? To whom do they belong? Their essential nature cannot be apprehended.’
3.71「如來說的是真實的，所以他們說：『比丘們，眼睛既不是自我，也不是他人的。為什麼呢？因為它的自性無法被認識。什麼是眼睛？眼睛屬於誰？耳朵、鼻子、舌頭、身體和心識是什麼？它們屬於誰？它們的自性無法被認識。』
3.72“Pūrṇa, if you now carefully investigate the eyes as well as the ears, nose, tongue, body, and mental faculty, you will not cling to or appropriate any of them. Why not? Because, the more one appropriates phenomena, the more one generates suffering; and as a consequence, happiness will vanish. Therefore, Pūrṇa, the more there is clinging to phenomena, the more suffering will be experienced, and someone who experiences suffering will not be able to abandon it. Therefore, Pūrṇa, [F.183.b] this is known as the investigation into the absence of a basis of engagement for the eyes, ears, nose, tongue, body, and mental faculty. Why? Because, Pūrṇa, if there is a basis of engagement, there is also a basis of arising. Therefore, the thus-gone ones say, ‘The eye is empty: it is neither I nor mine; such is naturally the case. Similarly, the ears, nose, tongue, body, and mental faculty are empty: they are neither I nor mine; such being naturally the case, they are devoid of essential nature. This absence of essential nature is beyond formation and disintegration.’ Pūrṇa, this natural state and essential nature always remains the same, whether the thus-gone ones appear or not.
3.72「富樓那，如果你現在仔細觀察眼睛以及耳朵、鼻子、舌頭、身體和心識，你就不會對它們有任何執著或取著。為什麼呢？因為，一個人越是取著現象，就越會產生苦；因此，快樂就會消失。所以，富樓那，對現象的執著越多，經歷的苦就越多，而一個經歷苦的人將無法放棄它。因此，富樓那，這被稱為對眼睛、耳朵、鼻子、舌頭、身體和心識沒有執著基礎的觀察。為什麼呢？因為，富樓那，如果有執著的基礎，就也有生起的基礎。因此，如來說，『眼睛是空的：它既不是我，也不是我的；這是自然而然的狀態。同樣地，耳朵、鼻子、舌頭、身體和心識是空的：它們既不是我，也不是我的；既然是這樣自然而然的狀態，它們就沒有自性。這種沒有自性的狀態超越了生與滅。』富樓那，這種自然狀態和自性始終保持相同，無論如來是否出現在世間。」
3.73“Even though phenomena arise, the thus-gone ones understand them to be unborn. Therefore, since they speak the truth, the thus-gone ones say, ‘This essential nature always remains the same, whether the thus-gone ones appear or not.’ Pūrṇa, why is it said that phenomena are unborn, and why do we speak of the wisdom of the unborn? Pūrṇa, the sameness of all phenomena is described as the unborn, while the path is referred to as the wisdom of the unborn. The end of suffering is described as the unborn, while the path is referred to as the wisdom of the unborn. The thus-gone ones have said that there are two truths, the relative and ultimate truths. Pūrṇa, the thus-gone ones have said that when they teach about the characteristics of suffering, they point to an absence of characteristics. What is meant by the characteristics of suffering? This points to the characteristics of unconditioned phenomena. The characteristic of the unconditioned is an absence of characteristics, so the wise ones clearly understand that the unconditioned is devoid of characteristics.
3.73「即使現象生起，如來卻理解它們是不生的。因此，由於如來說真實語，如來說『這個自性無論如來出現與否，始終保持不變。』富樓那，為什麼說現象是不生的，為什麼我們談論無生智？富樓那，一切現象的平等性被描述為不生，而道被稱為無生智。苦的終結被描述為不生，而道被稱為無生智。如來說有兩種勝義諦和相對勝義諦。富樓那，如來在教導苦的特徵時，指向無相。什麼被稱為苦的特徵？這指向無為法的特徵。無為的特徵是無相，所以智慧的人清楚地理解無為法是無相的。」
3.74“Pūrṇa, [F.184.a] how do the wise ones clearly understand that unconditioned phenomena are devoid of characteristics? They understand that unconditioned phenomena are empty and detached, that they are objects of refuge, that they bring supreme benefits, and that they are beyond torments. Although the wise ones clearly understand unconditioned phenomena in that way, their wisdom is devoid of the conceptual mark of arising. Pūrṇa, since the wise ones have abandoned all conceptual marks, they will reach the supreme, sacred goal, beyond formation and disintegration. Pūrṇa, that which is composed will disintegrate, but that which is not composed cannot disintegrate. The characteristic of that which cannot disintegrate is emptiness. The characteristic of that which cannot disintegrate is signlessness. The characteristic of that which cannot disintegrate is wishlessness. Pūrṇa, the inseparability of being neither composed nor destroyed by anything is known as the characteristic of the indestructible, unsurpassed, and perfect awakening of the thus-gone ones. What is the unsurpassed and perfect awakening of the thus-gone ones? It is the thus-gone ones’ nonapprehension.”
3.74「富樓那，聰慧的人如何清楚地理解無為法沒有特徵呢？他們理解無為法是空的、超脫的，是皈依的對象，帶來最高的利益，超越了痛苦的折磨。儘管聰慧的人如此清楚地理解無為法，但他們的智慧沒有生起的概念標記。富樓那，因為聰慧的人已經放棄了所有的概念標記，他們將達到最高的聖潔目標，超越生和滅。富樓那，由組成的東西會瓦解，但未由組成的東西不能瓦解。不能瓦解之物的特徵是空。不能瓦解之物的特徵是無相。不能瓦解之物的特徵是無願。富樓那，既不被任何東西組成也不被任何東西摧毀的不可分性，被認為是如來不可摧毀、無上正等正覺的特徵。什麼是如來的無上正等正覺？就是如來的無所得。」
3.75“Blessed One,” asked the venerable Pūrṇa, “what is the thus-gone ones’ nonapprehension?”
3.75「世尊」尊者富樓那問道：「什麼是如來的無所得？」
“Pūrṇa,” replied the Blessed One, “all phenomena are the thus-gone ones’ nonapprehension.”
「富樓那，一切現象都是如來的無所得。」世尊回答道。
3.76“Blessed One, if this were the case, all phenomena would be the awakening of the buddhas!”
3.76「世尊，如果是這樣的話，那麼一切現象就都是佛陀的覺悟了！」
“Thus it is, Pūrṇa,” continued the Blessed One. “All phenomena are the awakening of the buddhas, but this awakening itself is not referred to as all phenomena. When it is said that all phenomena are the awakening of the buddhas, [F.184.b] this is a mere designation, expressed on the relative level. It is difficult for lazy people to understand and see this. Why is it so? Because lazy people do not actualize the sameness of phenomena, and those for whom things are not the same are in conflict with the buddhas. Pūrṇa, who are they who do not actualize the sameness of phenomena? Pūrṇa, no worldly beings actualize the sameness of phenomena. The awakening of the buddhas is beyond both sameness and difference. Pūrṇa, I have fully awakened to unsurpassed and perfect buddhahood through this path. Therefore, I have taught in these discourses that all phenomena, from the perspective of true reality, entirely partake of the definitive mode; they are therefore said to have definitely entered the gateway of awakening. Pūrṇa, for this reason, all Dharma teachings are said to be awakening.”
「富樓那啊」世尊繼續說道：「所有現象都是佛陀的覺悟，但這個覺悟本身並不被稱為所有現象。當我們說所有現象都是佛陀的覺悟時，這只是一種名稱，在相對的層面上表達。懶惰的人很難理解和看清這一點。為什麼呢？因為懶惰的人沒有證悟法界的平等性，那些不認識平等性的人與佛陀相違背。富樓那啊，誰是不能證悟法界平等性的人呢？富樓那啊，沒有世間眾生能夠證悟法界的平等性。佛陀的覺悟超越平等與差異兩者。富樓那啊，我正是通過這條道路而證得無上正等正覺的。因此，我在這些長行中教導說，所有現象從真實的本質來看，完全具有決定的性質；因此說它們已經進入了覺悟之門。富樓那啊，為了這個原因，所有的法教都被說成是覺悟。」
3.77“Blessed One,” said the venerable Pūrṇa, “the unsurpassed and perfect awakening of the thus-gone ones is both definite and indefinite. It both relates to and does not relate to letters, words, and phrases. This is truly amazing! Why is it so? Because, Blessed One, by receiving this discourse from you, I have now reached the light of certainty with respect to all Dharma teachings. Blessed One, by reaching the light of certainty with respect to Dharma teachings, I now understand all matters based on a single one, and I also understand each individual matter based on the entirety.”
3.77尊者富樓那說道：「世尊，如來的無上正等正覺既是決定的，也是不決定的。它既與文字、言詞和句子相關，也不與文字、言詞和句子相關。這真是太奇妙了！為什麼呢？世尊，因為我從您那裡聽聞了這部長行經，現在我已經對一切法教達到了決定之光。世尊，通過對法教達到決定之光，我現在既能基於單一之物理解一切事物，也能基於整體理解每一個個別的事物。」
3.78“Pūrṇa,” said the Blessed One, “the fact that you have penetrated the meaning of all the Dharma teachings of the Buddha in such a swift manner is excellent, excellent! [F.185.a] You should know that this is the consequence of your having attended many buddhas in the past by worshiping them, venerating them, and creating roots of virtue in relation to them, as well as by asking them questions. Pūrṇa, I remember that in the past, in the heavens here in this world, you have heard this discourse from sixty-eight thousand buddhas. Through the power of the causes and conditions formed by the qualities of the roots of virtue of hearing this teaching, you have reached the light of certainty with respect to the Dharma.”
3.78「富樓那，你能夠以如此迅速的方式透徹理解佛陀所有的法教，這實在是太好了！你應當知道，這是你過去親近許多佛陀、頂禮敬拜他們、對他們培植善根，以及向他們請法所產生的結果。富樓那，我記得在過去世，在這個世界的天界中，你曾經從六萬八千位佛陀那裡聽聞過這個經教。透過聽聞這個法教所產生的善根功德之因緣力量，你已經對法獲得了確定的光明。」
3.79“Blessed One,” asked Pūrṇa, “if it is the case that I have heard this discourse from many buddhas in the past, why is it that I do not have the slightest recollection of unsurpassed and perfect awakening?”
3.79「世尊，」富樓那問道：「如果我在過去曾從許多佛陀那裡聽聞過這部經教，那為什麼我對無上正等正覺沒有絲毫的念慧呢？」
3.80“Pūrṇa,” replied the Blessed One, “I remember that in the past, you gave rise to the mind set on unsurpassed and perfect awakening for an eon, but you later turned away from it and let your motivation deteriorate. Nevertheless, through the causes and conditions generated by that merit, I now proclaim you to be the best among all Dharma preachers here.”
3.80「富樓那，」世尊回答說：「我記得在過去，你曾經為了一個劫而發起了追求無上正等正覺的心，但你後來背棄了它，讓你的發心衰退了。然而，通過那個功德所生成的因緣，我現在宣佈你是這裡所有法教說法者中最優秀的。」
3.81“Blessed One,” Pūrṇa continued, “what kind of nonvirtuous actions did I commit in the past to have turned away from the mind set on unsurpassed and perfect awakening, and to have let my motivation deteriorate after having given rise to it for an eon?”
3.81「世尊，」富樓那繼續問道，「我過去造作了什麼樣的不善業，才會背離了無上正等正覺的心意，並在發起了一劫的菩提心後讓我的志願衰退呢？」
3.82“Pūrṇa,” continued the Blessed One, “you turned away from unsurpassed and perfect awakening and let your motivation deteriorate because you relied on nonvirtuous friends and because you did not disseminate the sublime Dharma on a vast scale.
3.82「富樓那，」世尊繼續說道，「你之所以背離無上正等正覺，讓你的發心衰退，是因為你親近了惡友，並且沒有廣泛傳播殊勝的法。」
3.83“Pūrṇa, if bodhisattvas adopt four attitudes, they will become followers of the Hearers’ Vehicle after having turned away from unsurpassed and perfect awakening and having let their motivation deteriorate. What are the four?
3.83「富樓那，若菩薩採納四種態度，在捨離無上正等正覺並讓其發心衰退後，將會成為聲聞乘的追隨者。這四種是什麼呢？
3.84“(1) When bodhisattvas rely on evil, nonvirtuous friends, they will abandon the roots of virtue. Those nonvirtuous friends will tell them, ‘What need is there to give rise to the mind set on awakening? [F.185.b] The end of saṃsāra is so far away! Since beings are born in a continuous succession as one of the five types of migrators and experience immeasurable suffering, it is extremely rare to experience the states in which there is freedom. It is extremely rare for buddhas to have appeared, and rare to encounter them. It is extremely rare to develop sincere faith. Even if one has encountered a buddha, it is exceedingly difficult to renounce one’s household and go forth as a monk. For these reasons, do not waste the freedom that you have now! The thus-gone ones have not prophesied that you will awaken to unsurpassed and perfect buddhahood. Your roots of virtue are also uncertain, so you will not reach complete nirvāṇa, and you will continue to circle as one of the five types of migrators.’ Upon hearing those words, these bodhisattvas will become disheartened. They will then turn away from the path of awakening and lose interest in it, out of laziness. Pūrṇa, if bodhisattvas adopt this first attitude, they will become followers of the Hearers’ Vehicle after having turned away from unsurpassed awakening.
3.84「（1）菩薩依賴邪惡的惡友時，會放棄善根。那些惡友會告訴他們：『何必發菩提心呢？輪迴的盡頭太遙遠了！眾生作為五趣眾生連續投生，經歷無量苦難，得到八暇十善的狀態極其稀有。佛陀出現極其稀有，遇見佛陀也很稀有。生起真誠的信心極其稀有。即使遇見了佛陀，要捨棄家庭出家做比丘也極其困難。因此，不要浪費你現在擁有的自由！如來沒有預言你會覺悟無上正等正覺。你的善根也不確定，所以你不會達到般涅槃，會繼續作為五趣眾生輪迴。』聽到這些話後，這些菩薩會感到灰心喪氣。因為懶惰，他們會轉向離開覺道，對它失去興趣。富樓那，如果菩薩採取這第一種態度，在轉向離開無上正等正覺後，他們會成為聲聞乘的追隨者。」
3.85“Furthermore, Pūrṇa, (2) if bodhisattvas have not heard the discourses that conform with the bodhisattva approach, such as the discourses of the Bodhisattva Collection, the discourses on giving rise to the mind set on awakening, the discourses that are compendia on the activities of bodhisattvas, and the discourses that conform with the six pāramitās, they will not practice in accordance with these teachings. Because these bodhisattvas will not train in accordance with such teachings, they will also not understand what is to be followed, what is to be abandoned, what is to be adopted, what is not to be adopted, what is the Dharma of the bodhisattvas, and what is the Dharma of the hearers. Because these bodhisattvas will not be able to understand and discriminate in that way, they will not follow what is proper, [F.186.a] but instead will follow what is improper. Because they will disregard what is proper and follow what is improper, they will turn away from the mind set on the awakening of the buddhas, and they will let their motivation deteriorate. As a consequence, they will become disheartened and lazy, and they will abandon their previous aspirations. Pūrṇa, if bodhisattvas adopt this second attitude, they will become followers of the Hearers’ Vehicle after having turned away from unsurpassed awakening.
3.85富樓那，再者，(2) 如果菩薩沒有聽聞符合菩薩道的長行經，例如《菩薩藏》的長行經、關於發起菩提心的長行經、作為菩薩活動綱要的長行經，以及符合六波羅蜜的長行經，他們就不會按照這些教法修習。因為這些菩薩不會依照這樣的教法進行訓練，他們也就不會理解什麼應該遵循，什麼應該放棄，什麼應該採納，什麼不應該採納，什麼是菩薩的法，什麼是聲聞的法。因為這些菩薩不能以這樣的方式理解和分辨，他們就不會遵循正確的事物，反而會遵循不正確的事物。因為他們會忽視正確的事物並遵循不正確的事物，他們就會背離以佛陀覺悟為目標的菩提心，他們的動力也會衰退。因此，他們會感到灰心喪志和懶惰，並放棄他們先前的誓願。富樓那，如果菩薩採取這第二種態度，在背離無上覺悟後，他們就會成為聲聞乘的追隨者。
3.86“Furthermore, Pūrṇa, (3) take the case of bodhisattvas who cling to the existence of phenomena, grasp at the self, entertain wrong views, fall into views that hold on to extremes, sink into inappropriate, negative behaviors, and have difficulties correcting these faults. Even if these bodhisattvas hear the profound discourses that conform with the profound ultimate meaning, they will not develop even the slightest sign of trust in those teachings. Instead, they will oppose them and fail to develop a clear understanding of them. If these bodhisattvas then commit wrongdoings that undermine the authentic Dharma, this will create the causes and conditions for them to be reborn within the states where there is no freedom. As a consequence, they will not encounter any buddhas, they will not hear the sublime Dharma, they will not receive instructions from the buddhas, and they will not meet virtuous friends. Because these bodhisattvas will not meet any buddhas, they will not hear the authentic Dharma and will therefore not receive instructions from the buddhas. Because they will not receive instructions from the buddhas, they will not meet virtuous friends and will therefore be disconnected from the states in which there is freedom and instead will take rebirth within the states where there is no freedom. Because these bodhisattvas will be reborn within the states where there is no freedom, they will not connect with virtuous friends but instead will encounter nonvirtuous friends. By following those nonvirtuous friends, they will forget and cast aside their previous commitments, [F.186.b] thereby abandoning the mind set on awakening. By abandoning the vehicle of the bodhisattvas, they will turn away from it. Then, having completely lost the mind directed toward awakening, they will exclusively engage in saṃsāric affairs, and will not accomplish the Dharma related to the conduct of the Great Vehicle. Pūrṇa, if bodhisattvas adopt this third attitude, they will become followers of the Hearers’ Vehicle after having turned away from unsurpassed awakening.
3.86「進一步，富樓那，（3）以菩薩執著現象的存在，執著自我，持有錯誤的見解，陷入執著極端的見解，沉淪在不適當的負面行為中，並且難以改正這些過失的情況為例。即使這些菩薩聽聞符合深刻究竟義理的深奧長行經，他們也不會對這些教法產生絲毫的信心跡象。反而，他們會反對這些教法，並且無法對其產生清晰的理解。如果這些菩薩隨後做出破壞真實法的惡行，這將為他們再生於無暇之處創造因緣。因此，他們將無法遇見佛陀，無法聽聞殊勝的法，無法獲得佛陀的教誨，也無法遇見善知識。因為這些菩薩無法遇見任何佛陀，他們將無法聽聞真實的法，因此無法獲得佛陀的教誨。因為他們無法獲得佛陀的教誨，他們將無法遇見善知識，因此將與八暇十善相斷絕，反而在無暇之處再生。因為這些菩薩將在無暇之處再生，他們將無法與善知識相連，反而將遇見惡友。通過跟隨這些惡友，他們將遺忘並拋棄之前的誓願，從而放棄菩提心。通過放棄菩薩乘，他們將背離它。然後，完全喪失覺悟的心志，他們將專注於輪迴的事務，而不能成就大乘行的法。富樓那，如果菩薩採取這第三種態度，他們將在背離無上正等正覺之後成為聲聞乘的追隨者。」
3.87“Furthermore, Pūrṇa, (4) even if bodhisattvas have heard such discourses, some of them may fail to teach them altruistically to others. Instead they are timid, prefer their own company, or feel miserliness regarding the Dharma, without a wish to teach others. Consequently, they do not attract other beings on a vast scale through the Dharma. Such bodhisattvas will, through the causes and conditions of these nonvirtuous roots, allow their insight and recollection to completely deteriorate. Due to the deterioration of their insight and recollection, they will not read or recite those discourses with others, and they will not be in harmony with others through the Dharma. As a consequence, as soon as they take on new bodies, they will cast aside the mind set on awakening and forget about the bodhisattva attitude. Pūrṇa, if bodhisattvas adopt this fourth attitude, they will become followers of the Hearers’ Vehicle after having turned away from unsurpassed awakening.” At that moment, the Blessed One uttered these verses to explain this clearly:
3.87「此外，富樓那，(4)即使菩薩聞受這樣的經教，其中有些菩薩卻不能無私地為他人演說。相反地，他們膽怯退縮、喜歡獨居，或對法生起慳吝之心，不願教導他人。因此，他們不能以法廣泛攝受眾生。這樣的菩薩會因為這些惡劣善根的因緣，讓自己的觀慧和念慧完全衰退。由於觀慧和念慧的衰退，他們不再與他人一起讀誦或受持那些經教，也不能與他人在法上相應。因此，當他們獲得新的身體時，就會捨棄菩提心，遺忘菩薩的志願。富樓那，如果菩薩採取第四種態度，他們就會成為聲聞乘的追隨者，背離無上覺悟。」在那時，世尊為了清楚地解釋這一點，而說出了這些偈語：
3.96“Pūrṇa,” continued the Blessed One, “if bodhisattvas possess four qualities, they will not turn away from the mind set on awakening and will not let their roots of virtue deteriorate, in accordance with their dedication prayers. What are the four? (1) Bodhisattvas accomplish their aims by carefully observing pure discipline, (2) they are mindful and possess insight, (3) they strive with a diligent attitude and do not succumb to laziness, and (4) they acquire an excellent wealth of erudition and develop their insight. Pūrṇa, if bodhisattvas possess these four qualities, they will not turn away from the mind set on awakening and will not let their roots of virtue deteriorate, in accordance with their dedication prayers.” At that moment, the Blessed One uttered these verses to explain those points clearly:
3.96「富樓那，」世尊繼續說，「如果菩薩具足四種特質，他們就不會捨棄菩提心，也不會讓善根衰退，這符合他們的迴向願。那四種是什麼呢？（1）菩薩通過謹慎地守持淨戒來成就他們的目標，（2）他們具有正念和觀，（3）他們以精進的態度努力，不屈服於懈怠，（4）他們獲得優異的學問財富並增長他們的觀。富樓那，如果菩薩具足這四種特質，他們就不會捨棄菩提心，也不會讓善根衰退，這符合他們的迴向願。」那時，世尊為了明確地解釋這些要點而誦出了這些偈頌：
3.102“Furthermore, Pūrṇa, if bodhisattvas possess four qualities, this will help them reach awakening. What are the four? (1) Guarding their discipline is a quality that helps them reach awakening, (2) cultivating patience is a quality that helps them reach awakening, (3) developing their diligence is a quality that helps them reach awakening, and (4) erudition is a quality that helps them reach awakening. Pūrṇa, these four qualities are known as aids for reaching awakening.” At that moment, the Blessed One uttered these verses to explain those points clearly:
3.102「再者，富樓那，如果菩薩具備四種特質，這將幫助他們達到覺悟。這四種是什麼呢？（1）守護戒律是幫助他們達到覺悟的特質，（2）培養忍辱是幫助他們達到覺悟的特質，（3）發展精進是幫助他們達到覺悟的特質，（4）學問是幫助他們達到覺悟的特質。富樓那，這四種特質被稱為達到覺悟的助力。」在那時刻，世尊為了清晰說明這些要點而說出了以下偈頌：
3.109“Furthermore, Pūrṇa, if bodhisattva great beings possess another four qualities, they will obtain a perfect physical appearance, perfect enjoyments, and a perfect retinue. [F.188.a] They will never be born within the evil, nonvirtuous states in which there is no freedom. They will always encounter the buddhas and will always be highly praised by them. What are the four qualities?
3.109「而且，富樓那，如果菩薩大士具足另外四種品質，他們就會獲得圓滿的身相、圓滿的受用和圓滿的眷屬。他們永遠不會投生在沒有自由的惡道、非善的境界中。他們總是會遇見佛陀，總是會受到佛陀的高度讚歎。那四種品質是什麼呢？」
3.110“(1) Bodhisattvas do not manifest any aggression and do not harm any sentient being, because they cultivate love. Pūrṇa, how is it that bodhisattvas do not manifest any aggression and do not harm any sentient being because they cultivate love? When bodhisattvas cultivate love, they do so with the intention of protecting sentient beings. Therefore, when they perceive the physical or mental suffering of sentient beings, they think, ‘Through persistent diligence, I will liberate these beings from their saṃsāric sufferings and bring them happiness. Through my guidance, I will free them from their sufferings in saṃsāra!’ Having given rise to such an attitude, they then diligently train in the six perfections—the perfections of generosity, discipline, patience, diligence, concentration, and insight. Pūrṇa, bodhisattvas gain mastery over the six perfections through the perfection of insight. What is the perfection of insight of bodhisattvas? How do they develop persistent diligence through the perfection of insight?
3.110「(1)菩薩不表現任何攻擊，不傷害任何眾生，因為他們培養愛。富樓那，菩薩如何不表現任何攻擊，不傷害任何眾生呢？是因為他們培養愛。當菩薩培養愛時，他們是以保護眾生為目的。因此，當他們察覺到眾生的身體或心理苦難時，他們這樣想：『透過持續的精進，我將使這些眾生從輪迴的苦難中解脫，並為他們帶來快樂。透過我的引導，我將使他們擺脫輪迴中的苦難！』升起這樣的態度後，他們就精進地訓練六波羅蜜——即布施波羅蜜、戒律波羅蜜、忍辱波羅蜜、精進波羅蜜、三昧波羅蜜和般若波羅蜜。富樓那，菩薩透過般若波羅蜜對六波羅蜜獲得了掌握。什麼是菩薩的般若波羅蜜？他們如何透過般若波羅蜜來發展持續的精進呢？」
3.111“Pūrṇa, bodhisattvas reflect and investigate in this way: ‘What are the phenomena called I and mine?’ When they reflect and investigate in that way, they realize, ‘I cannot find any phenomenon that could be called I or mine.’ In this way they conclude that there is neither I nor mine to be found within phenomena. Since bodhisattvas are free from clinging to I and mine, they clearly understand that bodies are empty; and therefore they conclude that, since bodies are empty, [F.188.b] sentient beings are also empty. Why? Because they think that, if even the phenomena they had believed to be I and mine are empty, then it goes without saying that the same applies to sentient beings. Since bodhisattvas are free from clinging to I and mine, they will therefore know that sentient beings are empty. Since sentient beings are empty, bodhisattvas will know that the aggregate of form is also empty. Since the aggregate of form is empty, they will know that the aggregates of feeling, perception, formations, and consciousness are also empty. Since bodhisattvas are free from clinging to I and mine, they will know that bodies are empty. Since bodies are empty, they will know that sentient beings are also empty. Since sentient beings are empty, they will know that the aggregates are also empty. Since the aggregates are empty, they will know that the elements of earth, water, fire, wind, space, and consciousness are also empty. They will conclude that the earth element is empty of the characteristics of the earth element, and that the elements of water, fire, wind, space, and consciousness are also empty of their respective characteristics. Thus they will understand that the elements are devoid of agent and action, that there is also no awakening, and that something devoid of agent must be empty.
3.111「富樓那，菩薩這樣反思和觀察：『什麼是被稱為「我」和「我的」的現象呢？』當他們這樣反思和觀察時，他們就會領悟：『我找不到任何可以被稱為「我」或「我的」的現象。』這樣他們就會得出結論，在現象中既找不到「我」也找不到「我的」。因為菩薩已經捨離對「我」和「我的」的執著，他們就清楚地明白色身是空的。因此他們會得出結論，既然色身是空的，眾生也是空的。為什麼呢？因為他們認為，如果連他們曾經相信是「我」和「我的」的現象都是空的，那麼對於眾生來說也就不用說了。因為菩薩已經捨離對「我」和「我的」的執著，他們就會了知眾生是空的。既然眾生是空的，菩薩就會了知色蘊也是空的。既然色蘊是空的，他們就會了知受蘊、想蘊、行蘊和識蘊也都是空的。因為菩薩已經捨離對「我」和「我的」的執著，他們就會了知色身是空的。既然色身是空的，他們就會了知眾生也是空的。既然眾生是空的，他們就會了知蘊是空的。既然蘊是空的，他們就會了知地界、水界、火界、風界、空界和識界也都是空的。他們會得出結論，地界沒有地界的特性，水界、火界、風界、空界和識界也都沒有各自的特性。這樣他們就會明白諸界沒有施事者和所作，也沒有覺悟，而沒有施事者的事物必定是空的。」
3.112“Pūrṇa, since these bodhisattvas have abandoned clinging to I and mine, they will know that bodies are emptiness. Since bodies are empty, they will know that sentient beings are also emptiness. Since sentient beings are empty, they will know that the aggregates are also emptiness. Since the aggregates are empty, they will know that the elements are also emptiness. Since the elements are empty, they will know that the sense sources are also emptiness. Since the sense sources are empty, they will know that the characteristics of the sense sources are also empty, and that the sense sources are devoid of agent and action. They will then conclude that something devoid of agent and action is empty.
3.112「富樓那，這些菩薩既然已經放棄了對自我和財物的執著，他們就會知道身體是空的。由於身體是空的，他們就會知道眾生也是空的。由於眾生是空的，他們就會知道蘊也是空的。由於蘊是空的，他們就會知道界也是空的。由於界是空的，他們就會知道根也是空的。由於根是空的，他們就會知道根的特徵也是空的，根也沒有施事者和行為。他們隨後會得出結論：沒有施事者和行為的東西就是空的。」
3.113“Pūrṇa, in that manner, bodhisattvas perceive all phenomena as being emptiness. [F.189.a] When they perceive all phenomena as being empty, they do not view any phenomenon as essentially being a basis for developing anger. Pūrṇa, this is known as the great love of the bodhisattva great beings, the love that knows that bodies are empty, the love that knows that sentient beings are empty, and the love that knows that the aggregates, sense sources, and elements are empty. Such a cultivation of love is known as the cultivation of love that understands the emptiness of all phenomena. Pūrṇa, it is also known as the cultivation of the great love of bodhisattvas.
3.113「富樓那，菩薩以此方式觀察一切現象都是空。當他們觀察一切現象都是空時，他們不認為任何現象本質上是引發瞋心的基礎。富樓那，這就是被稱為菩薩大士的大愛，是認知身體為空的愛，是認知眾生為空的愛，是認知蘊、根、界為空的愛。這樣的愛的修習，被稱為理解一切現象空性的愛的修習。富樓那，這也被稱為菩薩的大愛的修習。」
3.114“With a mind free from clinging to I and mine, bodhisattvas give rise to a resolute aspiration to reach unsurpassed and perfect awakening. Since they have developed great compassion for sentient beings, they don the great armor in order to induce an understanding of the true characteristics of phenomena in those who do not understand them. This is known as the great compassionate conduct of bodhisattvas. Since they think, ‘I will protect them,’ this is known as love. Since they think, ‘I will guide them,’ this is known as compassion. Bodhisattvas who possess such a great love are the protectors, refuges, supports, havens, and saviors of sentient beings. Therefore, bodhisattvas should cultivate such great love. This freedom from attachment and aggression toward sentient beings is known as the bodhisattvas’ angerless love for empty sentient beings.
3.114富樓那，菩薩以無我無我所的心，發起堅定的願心，趣向無上正等正覺。因為他們對眾生培養了大悲心，所以披上大鎧甲，為了讓那些不瞭解的眾生認識到現象的真實特性。這就是菩薩的大悲心行為。因為他們想著「我將保護他們」，所以這叫做愛。因為他們想著「我將引導他們」，所以這叫做悲心。擁有這樣大愛的菩薩是眾生的保護者、皈依、依靠、安樂處和拯救者。因此菩薩應當修習這樣的大愛。對眾生沒有貪著與瞋恚，就是菩薩對空性的眾生所有的無瞋之愛。
3.115“Pūrṇa, when bodhisattvas are introduced to the absence of arising and ceasing of phenomena by means of love, freedom, and emptiness, that is known as the bodhisattvas’ cultivation of great love. Bodhisattvas who completely realize phenomena in this way will never be harmed by Māra [F.189.b] or by his entourage. Bodhisattvas who possess this first quality sever the fetters that obscure all excellent qualities. Because they sever the fetters that obscure such qualities, they will attain all the perfections of sameness.” At that moment, the Blessed One uttered these verses to explain this clearly:
3.115「富樓那，當菩薩藉由悲心、解脫和空性而被引入到現象無生無滅的覺悟時，這就是菩薩修習大愛的方式。以這樣的方式完全現證現象的菩薩永遠不會受到魔羅或其眷屬的傷害。具有這第一種品質的菩薩斬斷遮蔽一切殊勝功德的束縛。因為他們斬斷遮蔽這些功德的束縛，他們將成就平等性波羅蜜的一切圓滿。」在那一刻，世尊說出這些偈頌以清楚地解釋這一點：
3.122“Furthermore, Pūrṇa, (2) bodhisattva great beings worship the reliquaries of the thus-gone ones with persistent diligence. They respectfully offer them flowers, perfumes, garlands, ointments, fragrant powders, parasols, flags, and music, as well as various other kinds of excellent offerings. Bodhisattvas who possess this second quality will achieve all excellent qualities.” At that moment, the Blessed One uttered these verses to explain this clearly:
3.122「而且，富樓那，第二點是菩薩大士們以精進不懈的心來禮拜如來的舍利塔。他們恭敬地供養花、香、花環、膏油、香粉、傘蓋、旗幡和音樂，以及各種其他優妙的供品。具備這第二種品質的菩薩將會成就所有優妙的功德。」在那時，世尊為了清楚地解說此義，說出了這些偈：
3.128“Furthermore, Pūrṇa, (3) bodhisattva great beings always diligently worship the Dharma. What is meant by Dharma? And how do they worship the Dharma? Dharma refers to the four applications of mindfulness, four relinquishments, four bases of miraculous displays, five faculties, five powers, seven limbs of awakening, eight limbs of the noble path, four concentrations, tranquility, insight, knowledge, liberation, three doors of liberation, wisdom of exhaustion, and unborn wisdom. How do they worship the Dharma? Worshiping the Dharma consists in aspiring for the Dharma without contradicting it, by practicing and following the teachings in accordance with the way they are taught, and perfectly accomplishing them with diligence. Furthermore, Pūrṇa, when we say, ‘worshiping the Dharma,’ Dharma refers to such discourses, and worshiping the Dharma consists in trusting them, contemplating them, analyzing them, following them, and not contradicting them. Bodhisattvas who possess this third quality will achieve all excellent qualities.” At that moment, [F.190.b] the Blessed One uttered these verses to explain this clearly:
3.128「而且，富樓那，菩薩大士們總是精進地禮敬法。什麼是法？他們又怎樣禮敬法呢？法是指四念處、四正勤、四如意足、五根、五力、七覺支、八正道、四禪定、止、觀、智、解脫、三解脫門、無生智和無生法忍。他們怎樣禮敬法呢？禮敬法就是對法心生嚮往而不相違逆，按照所教導的方式去修習和遵循教法，並用精進心完滿地成就它。而且，富樓那，當我們說『禮敬法』時，法是指這樣的長行經，禮敬法就是對它們生起信心、思惟它們、分析它們、遵循它們，而不相違逆它們。具有這第三種品質的菩薩們將會獲得一切殊勝的功德。」在那時候，世尊說出這些偈來清楚地闡明這個道理：
3.131“Furthermore, Pūrṇa, (4) bodhisattva great beings worship the noble assemblies of thus-gone ones with intense diligence by offering them flowers, perfumes, garlands, fragrant powders, ointments, parasols, victory banners, flags, clothing, food, drinks, bedding, medicines, other necessities, temples, gardens, promenades, bathing ponds, wells, and servants, as well as various other kinds of offerings. Bodhisattvas who possess this fourth quality will achieve all excellent qualities.” At that moment, the Blessed One uttered these verses to explain this clearly:
3.131「而且，富樓那，菩薩大士們以強烈的精進心禮敬如來的聖眾，供養他們花朵、香料、花環、芳香粉末、香油膏、傘蓋、勝利幡、旗幟、衣服、食物、飲料、臥具、藥物、其他日常必需品、寺廟、花園、迴廊、浴池、井水和僕人，以及各式各樣的供品。擁有這第四種品質的菩薩將成就所有殊勝的功德。」那時，世尊說了以下的偈來清楚地闡明這一點：
3.136This was the third chapter, Irreversible Progress. [F.191.a] [B3]
3.136（結尾）