Responding to Controversies
回應爭議
7.1At that time, a monk called Elephant Trunk who was present in the assembly arose, draped his shawl over one shoulder, and knelt on his right knee. With his palms joined together, he said to the Blessed One, “Blessed One, to hear about those hardships undergone by the Thus-Gone One gave me goosebumps and made me shed tears. I would now like to ask a question. The Blessed One himself has said, ‘In the past, when I was a bodhisattva, my actions always accorded with my words, and my words always accorded with my actions.’ [F.220.a] When he first gave rise to the mind set on awakening, the Blessed One made the commitment to liberate all sentient beings. Given that he made such a commitment but may pass into nirvāṇa without having yet liberated all sentient beings, what should be answered, after the Blessed One has passed away, when some people argue with the monks saying, ‘In the past, your great teacher made the commitment to liberate all sentient beings, so why is it that sentient beings have not yet transcended suffering?’ ”
7.1那時，名叫象鼻的比丘在眾中起身，偏袒右肩，右膝著地。雙手合十，對世尊說：「世尊，聽聞如來過去所經歷的那些艱辛困苦，使我毛髮豎立，淚水流下。我現在想向您請教一個問題。世尊您自己曾說過：『過去我還是菩薩的時候，我的行動總是與言語相符，我的言語也總是與行動相符。』當世尊最初生起菩提心時，您發誓要解救所有眾生。既然您發下了這樣的誓願，但可能會進入涅槃而尚未解救所有眾生，那麼世尊涅槃後，當有些人與比丘們爭論說：『過去你們的偉大師父曾發誓要解救所有眾生，那為什麼眾生至今還沒有超越苦難呢？』應該如何回答才好呢？」
7.2The Blessed One said to the monk Elephant Trunk, “If some people argue in that way, ask them, ‘Which phenomena do you claim to constitute a sentient being?’
7.2世尊對比丘象鼻說：「如果有人這樣爭辯，你就問他們：『你們認為什麼現象構成眾生？』」
7.3“If they answer, ‘The aggregates, sense sources, and elements are a sentient being,’ ask them in return, ‘Do you claim that the gathering and collection of the aggregates, sense sources, and elements is a sentient being? Or do you rather claim that a sentient being is something separated and divorced from those?’
7.3「如果他們回答說『蘊、根、界就是眾生』，你就反問他們『你們是認為蘊、根、界的聚集和集合是眾生呢？還是認為眾生是與這些分開和脫離的東西呢？』」
7.4“They may then assert, ‘The gathering of the aggregates, sense sources, and elements is a sentient being.’ In that case, tell them, ‘You have answered yourself. Why? Because you say that the gathering is a sentient being, while the aggregates, sense sources, and elements themselves are not a sentient being. However, the Blessed One taught the Dharma as a method to part with and be separated from those, not to gather and assemble them. While the Blessed One is pleased by any activity that leads to the partition and separation from them, he is not pleased by any activity that leads to their gathering and assembly. Therefore, there is no sentient being to be found within this gathering and assembly.’ [F.220.b]
7.4「他們可能會這樣主張：『蘊、根、界的聚合就是眾生。』在這種情況下，你要告訴他們：『你們已經自己回答了這個問題。為什麼呢？因為你們說聚合是眾生，而蘊、根、界本身不是眾生。然而，世尊教導的法是一種遠離和分離這些的方法，而不是聚集和組合它們的方法。世尊對任何導致遠離和分離這些的活動都感到歡喜，但對任何導致它們聚集和組合的活動都不感到歡喜。因此，在這種聚集和組合中根本找不到眾生。』」
7.5“They may then say, ‘The aggregates, sense sources, and elements themselves are a sentient being.’ To that, answer the following, ‘If this were so, then all grass, wood, gravel, and stones would also be a sentient being. Why? Because aggregates, sense sources, and elements are present in them, and you say that aggregates, sense sources, and elements themselves are the sentient being.’
7.5「他們可能會說『蘊、根、界本身就是眾生』。對此，你要這樣回答：『如果是這樣，那麼所有的草木、碎石和石頭也都會是眾生。為什麼呢？因為蘊、根、界存在於它們之中，而你說蘊、根、界本身就是眾生。』」
“If they reply, ‘Those are not sentient beings, for they neither have a mind nor are they a product of the mind,’ tell them, ‘If this were so, all sentient beings would become a single sentient being. Why? Because the Thus-Gone One has never spoken of a difference between the aggregates, sense sources, and elements.’
「如果他們回答說『那些不是眾生，因為它們既沒有心識，也不是心識的産物』，你就告訴他們『如果是這樣的話，所有眾生就會成為一個眾生。為什麼呢？因為如來從未說過蘊、根、界之間有區別。』」
7.6“If they reply, ‘Sentient beings exist, for the discourses of the Thus-Gone One teach that sentient beings exist,’ reply, ‘You have answered yourself. Why? Because, in the teachings of the Thus-Gone One, phenomena are said to transcend existence and nonexistence.’
7.6「若彼答言：『眾生存在，因為如來的長行教導說眾生存在。』汝應答言：『汝自答矣。何以故？因為在如來的教導中，諸法說為超越存在與不存在。』」
“They may then argue, ‘If this were so, the result of the path would become nonexistent.’ To that, ask them, ‘What do you claim to be the result?’
「他們可能會這樣爭論：『如果是這樣，道的結果就會變成不存在。』對此，你應該問他們：『你們聲稱什麼是結果？』」
7.7“If they say, ‘We claim that the result is something ultimate and definitive,’ you should tell them, ‘The definitive ultimate is beyond language and words, and that which is beyond language and words cannot be expressed in terms of definitive existence or definitive nonexistence. You claim that the result is something definitive and ultimate, so the words you are using, sentient beings exist, are contradicting your own position; for neither sentient beings nor even the names of sentient beings exist from the perspective of the definitive ultimate.’
7.7「如果他們說：『我們主張結果是究竟決定的。』你應該告訴他們：『決定究竟是超越語言文字的，超越語言文字的東西不能用決定存在或決定不存在的方式來表達。你們主張結果是決定究竟的，所以你們所使用的『眾生存在』這些言詞，就與你們自己的主張相互矛盾了；因為從決定究竟的角度來看，既沒有眾生存在，甚至眾生的名稱也不存在。』」
7.8“Furthermore, Elephant Trunk, although in the Thus-Gone One’s teachings it is stated that phenomena do not cease, that brings peace from suffering, for since I have fully realized the characteristics of the true nature of phenomena in that way, [F.221.a] I teach to sentient beings that phenomena, as I understand them, are not to be craved, should be disengaged from, should not conceptualized or formed, and are without any arising.’
7.8「而且，象鼻，雖然在如來的教法中說法不滅，但那帶來了苦的寂靜，因為我已經以那種方式圓滿地現證了法之真性的特徵，我教導眾生，就如我所理解的那樣，法不應該被渴求，應該被捨離，不應該被概念化或形成，而且是沒有任何生起的。」
7.9“Elephant Trunk, someone who understands the meaning of the Dharma that I teach does not get involved in karmic actions driven by fixation on existence or nonexistence. How could someone who does not get involved in karmic actions driven by fixation on existence or nonexistence perceive sentient beings in terms of existence or nonexistence? Elephant Trunk, this is known as constantly abiding in the characteristics of the true nature of phenomena.
7.9象鼻，能夠理解我所宣說法義的人，不會陷入由於常無常執所驅動的業中。不陷入由於常無常執所驅動的業中的人，怎麼可能還會以存在或不存在的角度來認知眾生呢？象鼻，這就是所謂的恆常安住於法之真性的特徵中。
7.10“This realization transcends all concepts of recollection. It also transcends all concepts of impurity, purity, coming, going, the path, and the result of the path, and all characteristics such as long, short, square, and round, as well as all other notions of shape and color. Therefore, phenomena share a single mode, which is described as the gateway of absorption. Elephant Trunk, this is also called seeing the gateway to the Dharma. Whoever enters this gateway to the Dharma vision is known as someone who sees the Buddha.
7.10「象鼻，這種領悟超越了所有念慧的概念。它也超越了所有不淨、清淨、來、去、道、道之果的概念，以及長、短、方、圓等所有特徵，以及形狀和顏色的所有其他觀念。因此，法具有單一的模式，這被描述為定門。象鼻，這也被稱為看見法之門。無論誰進入這個法之門的眼，都被稱為看見佛陀的人。」
7.11“Elephant Trunk, what do you think: Does a phenomenon perceived to be the Buddha have the characteristic of cessation—has it ceased, is it ceasing, or will it cease?”
7.11「象鼻，你認為如何：認知到的現象具有佛陀的特徵，是否具有滅盡的特性——已經滅盡了、正在滅盡，或將會滅盡？」
“No, Blessed One, it does not.”
「世尊，沒有。」
“What do you think: Does a phenomenon perceived to be the Buddha have the characteristic of arising—has it arisen, is it arising, or will it arise?”
"你認為怎樣？被認知為佛陀的現象具有生起的特性嗎—它已經生起、正在生起，或將會生起？"
“No, Blessed One, it does not.”
「不是，世尊。」
7.12“Elephant Trunk, if it is so, it should not be said that the Thus-Gone One ceases.”
7.12「象鼻，既然如此，就不應該說如來涅槃。」
“Blessed One, that is true.”
「世尊，確實如此。」
“Elephant Trunk, if they then say that it is because I possess the physical marks that once I have entered into the complete nirvāṇa of a thus-gone one I will not return, and also if they claim that because the physical marks are seen to be irreversible, the Thus-Gone One ceases, ask them, [F.221.b] ‘Do you claim that the formation of physical marks is the Thus-Gone One?’
「象鼻，如果他們說，因為我具足身相，所以一旦我進入如來的般涅槃就不會再回來；如果他們聲稱因為身相被看作是不退轉的，所以如來就此滅盡，你應該問他們：『你們是主張身相的生是如來嗎？』
7.13“They may answer, ‘We claim that the formation of the physical marks is the Thus-Gone One.’ In that case, you should tell them, ‘In the discourses spoken by the Thus-Gone One, the physical marks are not said to be the Thus-Gone One. If it were said that the physical marks are the Thus-Gone One, everything—gravel, stones, mountains, rivers, grass, and forests—would also be the Thus-Gone One.’
7.13「他們可能會回答：『我們主張身相的生成就是如來。』在這種情況下，你應該告訴他們：『在如來所說的長行經中，身相並未被說成是如來。如果身相是如來，那麼一切的碎石、石頭、山嶺、河流、草木和森林也都會是如來了。』」
7.14“They may retort, ‘All gravel, stones, mountains, rivers, grass, and forests are not the Thus-Gone One, for they do not have the thirty-two major marks of a great being.’ In that case, reply to them, ‘If you now call someone who possesses the thirty-two major marks a thus-gone one, it follows that a universal monarch is also a thus-gone one. Why? Because a universal monarch likewise possesses the thirty-two major marks.’
7.14「他們可能會反駁說：『所有的礫石、山石、山嶺、河流、草木和森林都不是如來，因為它們沒有大人物的三十二相。』在這種情況下，你應該這樣回答他們：『如果你們現在說擁有三十二相的人是如來，那麼轉輪聖王也應該是如來。為什麼呢？因為轉輪聖王同樣具有三十二相。』」
7.15“They may object, ‘Since the marks of a thus-gone one can be identified due to their qualities, brahmins with knowledge of such marks can correctly predict when one will become a buddha.’ To that, you should answer, ‘If you maintain that someone who possesses the thirty-two major marks is a thus-gone one, and if you say that a brahmin with knowledge of marks can predict that someone will become a perfect buddha based on seeing the presence of those thirty-two major marks, you should now explain what the marks of a thus-gone one consist in.’
7.15「他們可能會反駁說：『既然如來的相可以根據其特質而被識別，具有這些相知識的婆羅門可以正確地預測誰將成佛。』對此，你應該回答：『如果你們主張擁有三十二相的人是如來，並且如果你們說具有相知識的婆羅門可以根據看到那三十二相的存在而預測某人將成為正遍知佛，那麼你們現在應該解釋如來的相究竟是什麼。』」
7.16“They may reply, ‘The thus-gone ones’ ten strengths, four fearlessnesses, eighteen unique qualities, undefiled powers, strengths, limbs of enlightenment, path, concentration, liberation, absorption, and so on, are taught to be the marks.’ In that case, tell them, ‘Since you claim that the thus-gone ones’ ten strengths and so on are the marks of a thus-gone one, you should now explain what the nature of a thus-gone one consists in.’ [F.222.a]
7.16他們可能會回答說：「如來的十力、四無所畏、十八不共法、無漏力、力、覺支、道、三昧、解脫、禪定等等，被認為是相。」在這種情況下，你應該告訴他們：「既然你們主張如來的十力等等是如來的相，那麼你們現在應該解釋如來的本質究竟是什麼。」
“To that, they may ask, ‘Are the Buddha and his marks separate?’ In that case, you should reply, ‘You have already said that the marks are the Buddha, although they are not!’
「對此，他們可能會問：『佛陀和他的相是分開的嗎？』在那種情況下，你應該回答：『你已經說過相就是佛陀，儘管它們並不是！』」
7.17“If they ask again, ‘Do other shapeless and colorless phenomena, such as the ten strengths, act as the marks of the Buddha?’ you should tell them in return, ‘How can shapeless and colorless phenomena act as the marks of something possessing shape and color? Furthermore, if you claim that shapeless and colorless phenomena are the Buddha, it then follows that all the other shapeless and colorless phenomena are also the Buddha. Then, if those colorless phenomena were the Buddha, it would also be reasonable to say that the ten strengths, four fearlessnesses, eighteen unique qualities, inexhaustible powers, strengths, limbs of enlightenment, path, concentration, liberation, absorption, and so on, would also function as their marks.’ Elephant Trunk, this is how my hearers thoroughly train foolish beings.
7.17"如果他們再問，『那些無形無色的現象，比如十力，是否能作為佛的相呢？』你應該這樣回答他們：『無形無色的現象怎麼可能作為具有形色事物的相呢？而且，如果你聲稱無形無色的現象就是佛，那麼其他所有無形無色的現象也都應該是佛了。那麼，如果那些無色的現象是佛，那麼十力、四無所畏、十八不共法、無窮的力量、力、覺支、道、三昧、解脫、禪定等等，也就都應該作為它們的相發揮作用了。』象鼻，這就是我的聲聞如何徹底教化愚痴眾生的方式。"
7.18“Furthermore, Elephant Trunk, in the past I did indeed make the aspiration to fully awaken to unsurpassed and perfect buddhahood and then liberate all beings. However, when I fully awoke to unsurpassed and perfect buddhahood, as I sat upon the seat of awakening, I did not apprehend any sentient beings. I did not even apprehend the name sentient beings. Therefore, as I sat upon the seat of awakening, my understanding consisted entirely of the twelve links of dependent arising—the fact that things exist when other things exist, and they are absent when other things are absent. [F.222.b]
7.18「而且，象鼻，過去我確實發願要圓滿覺悟無上正等正覺，然後解脫一切眾生。然而，當我圓滿覺悟無上正等正覺，坐在菩提座上時，我沒有認知到任何眾生。我甚至沒有認知到眾生這個名稱。因此，當我坐在菩提座上時，我的悟解完全由十二因緣組成——即事物存在時其他事物也存在，事物不存在時其他事物也不存在的事實。」
7.19“What are the things that exist when other things exist, and what things are absent when other things are absent? Due to ignorance, there are formations. Due to formations, there is consciousness. Due to consciousness, name and form arise. Due to name and form, the six sense sources arise. Due to the six sense sources, contact arises. Due to contact, feeling arises. Due to feeling, craving arises. Due to craving, appropriation arises. Due to appropriation, becoming arises. Due to becoming, birth arises. Due to birth, old age and death arise. Due to old age and death, grief, lamentation, suffering, despair, and anxiety arise. Thus do these great masses of pure suffering arise.
7.19「什麼是因為其他事物存在而存在的事物，什麼是因為其他事物不存在而不存在的事物呢？因為無明，所以有行。因為行，所以有識。因為識，所以名色生起。因為名色，所以六入生起。因為六入，所以觸生起。因為觸，所以受生起。因為受，所以愛生起。因為愛，所以取生起。因為取，所以有生起。因為有，所以生生起。因為生，所以老死生起。因為老死，所以愁、歎、苦、惱、憂生起。這樣，這些純苦的大量聚集就生起了。
7.20“Due to the cessation of ignorance, formations cease. Due to the cessation of formations, consciousness ceases. Due to the cessation of consciousness, name and form cease. Due to the cessation of name and form, the six sense sources cease. Due to the cessation of the six sense sources, contact ceases. Due to the cessation of contact, feeling ceases. Due to the cessation of feeling, craving ceases. Due to the cessation of craving, appropriation ceases. Due to the cessation of appropriation, becoming ceases. Due to the cessation of becoming, birth ceases. Due to the cessation of birth, old age and death cease. Due to the cessation of old age and death, grief, lamentation, suffering, despair, and anxiety cease. Thus do these great masses of pure suffering cease.
7.20「無明滅則行滅。行滅則識滅。識滅則名色滅。名色滅則六入滅。六入滅則觸滅。觸滅則受滅。受滅則愛滅。愛滅則取滅。取滅則有滅。有滅則生滅。生滅則老死滅。老死滅則愁、歎、苦、惱、憂滅。如是純大苦蘊滅。
7.21“Because my vision, wisdom, knowledge, and intellect have arisen on that basis, I have fully realized liberation, which is beyond center and edge and free from fear. Because the thus-gone ones have fully actualized such liberation, they only apprehend phenomena arising from causes and conditions. They have no other attainment besides that. Elephant Trunk, the thus-gone ones teach the nature of phenomena to sentient beings in the exact way they have realized it. [F.223.a] Elephant Trunk, whether or not the thus-gone ones have appeared, the nature of phenomena always remains the same—name and form are not lost, there are no mutual contradictions, and they are beyond birth and arising.
7.21「象鼻，因為我的眼、智慧、知識和慧根在此基礎上而生，我已經完全實現了解脫，它超越中心和邊緣，遠離恐懼。因為如來已經完全實現了這樣的解脫，他們只認識由因緣而生的現象。除此之外，他們沒有其他成就。象鼻，如來以他們已經實現的方式向眾生教導現象的法性。象鼻，無論如來是否出現，現象的法性始終保持不變——名色不失，沒有相互矛盾，並且超越生起和造作。」
7.22“Elephant Trunk, I am always teaching the Dharma in that way, so you too should understand it according to my intent. When I teach such a Dharma to you, you should practice it accordingly, with persistent efforts. Elephant Trunk, I have already done all the appropriate things that a great teacher should do for his disciples. Therefore, you should practice in accordance with the way I have taught, and thereby gain the light of wisdom with respect to phenomena!”
7.22「象鼻，我始終都是按那樣的方式來教導法的，所以你也應該按照我的本意來領會。當我向你教導這樣的法時，你應該依此修行，付出持續不懈的努力。象鼻，我已經完成了一位偉大的師父對他的弟子應該做的所有適當的事情。因此，你應該按照我教導的方式來修行，從而對諸法獲得智慧的光明！」
7.23Then Venerable Elephant Trunk asked the Blessed One, “Blessed One, how should one answer when others raise the following concern: ‘If the authentic Dharma, which was expounded by the Thus-Gone One, vanished, who would teach the path? Without a teacher of the path, the sacred Dharma would vanish. Since the sacred Dharma would have vanished, the thus-gone ones too would disappear. Therefore, no sentient being could be liberated.’ ”
7.23那時象鼻尊者問世尊說：「世尊，當他人提出以下疑問時，應該如何回答：『如果如來所說的正法消失了，誰來教導解脫之道？沒有道路的師父，聖法就會消失。既然聖法消失了，如來也就消失了。因此，沒有眾生能夠得到解脫。』」
7.24“Elephant Trunk,” answered the Blessed One, “if those arguments are raised, you should answer by saying, ‘Everyone knows and sees that the thus-gone ones are omniscient. Moreover, they always wait for the opportunity to liberate sentient beings. Therefore, they continue to benefit others, even after they pass into nirvāṇa. Furthermore, because the thus-gone ones prophesy to future buddhas how they will fully awaken to perfect buddhahood, the lineage of the buddhas remains uninterrupted. [F.223.b] Since the Dharma of all the buddhas is also the Dharma of every single buddha, it is called the Dharma of the Thus-Gone One. The Dharma of the Thus-Gone One is the Dharma of the Buddha. Therefore, you should know that in the past, when the Thus-Gone One practiced bodhisattva conduct, his actions always accorded with his words, and his words always accorded with his actions.’ ”
7.24「象鼻」，世尊回答說：「如果提出那些論證，你應該這樣回答：『大家都知道和看見如來是全知的。而且，他們總是等待解脫眾生的機會。因此，即使在他們進入涅槃後，他們仍然繼續利益他人。此外，因為如來對未來的佛陀作出預言，告訴他們將如何圓滿覺悟無上正等正覺，所以佛陀的傳承保持不間斷。所有佛陀的法就是每一位佛陀的法，因此被稱為如來的法。如來的法就是佛陀的法。因此，你應該知道，在過去，當如來修行菩薩行時，他的行為總是與他的言語相符，他的言語也總是與他的行為相符。』」
7.25“Blessed One,” said Venerable Elephant Trunk, “the Thus-Gone One comprehends perfectly how to investigate all phenomena. In order to comprehend perfectly all phenomena, he has guided his physical, verbal, and mental activities with insight. By following insight in that way, when he was practicing bodhisattva conduct in the past, the actions of the Blessed One always accorded with his words, and his words always accorded with his actions. This is truly amazing!”
7.25「世尊，」尊者象鼻說道，「如來完全領悟了如何究竟觀察一切現象。為了究竟領悟一切現象，他以觀來引導自己的身、語、意的活動。以這種方式跟隨觀，當世尊在過去修行菩薩行時，世尊的行為總是與他的言語相符，他的言語也總是與他的行為相符。這實在是太不可思議了！」
7.26The Blessed One exclaimed, “Thus it is, Elephant Trunk, thus it is! Elephant Trunk, as you have said, when I was practicing bodhisattva conduct in the past, my actions always accorded with my words, and my words always accorded with my actions. Elephant Trunk, someone who speaks sincerely might ask, ‘Who is the one who was born into this world without flaws? He benefits sentient beings and establishes the world together with its gods in a state of happiness. Acting as everyone’s great teacher, he teaches the authentic path. Since he is liberated through his genuine wisdom, he is free from conceptual elaborations. Having passed to the other shore, he liberates those who have not yet crossed over.’ To that, I would have to answer, ‘I am that one, the Buddha, the Thus-Gone One,’ and those words would be truthful. Elephant Trunk, someone who speaks sincerely might ask, ‘Who is undeceiving and repays the kindness of past actions?’ [F.224.a] To that, I would have to answer, ‘It is I,’ and those words would be truthful. Even the smallest deeds done by sentient beings for my sake will never be wasted.
7.26世尊說道：「象鼻，確實如此，確實如此！象鼻，正如你所說的，當我過去修行菩薩行時，我的行為始終與言語相符，我的言語始終與行為相符。象鼻，如果有人誠心提問：『誰是那個無缺陷地降生於此世間的人？他利益眾生，使世界及其中的天眾都處於幸福的狀態。他充當眾人的偉大師父，教導真正的道法。因為他通過真實的智慧而得到解脫，所以他超越了戲論。他已經到達彼岸，解救那些尚未渡過的人。』對此，我必須回答：『我就是那個人，是佛陀，是如來。』這些話是真實的。象鼻，如果有人誠心提問：『誰是不欺騙的人，誰會回報過往業行的恩德？』對此，我必須回答：『是我。』即使眾生為我做的最微小的善行也永遠不會白費。」
7.27“Elephant Trunk, since I first gave rise to the mind set on unsurpassed and perfect awakening, my mind has never turned away from it or wavered. I do not recall ever having clung to or longed for the vehicles of the hearers and solitary buddhas. After hearing these teachings, I only wanted, with one-pointed resolve, to guide those among my retinue who pursue the fruition of the hearers and solitary buddhas.
7.27「象鼻，自從我最初發起無上正等正覺心以來，我的心從未轉離或動搖過。我不記得自己曾經執著或渴望聲聞和辟支佛的乘法。聽聞這些教法之後，我只是一心一意地想要引導我眷屬中追求聲聞和辟支佛果位的那些人。」
7.28“Elephant Trunk, once in the past, I was a non-Buddhist sage. My insight was clear and sharp, I was very erudite and eloquent, and I had reached acceptance of the profound Dharma. At that time there were five hundred young brahmins who understood the defects associated with keeping a household and the five sense desires, as well as the benefits of monastic life. Accordingly, they renounced their households, became ordained as homeless monks, and cultivated the path. They all came to see me, and I taught them the Dharma. They eventually reached the path of the solitary buddhas, developed the six higher perceptions, and obtained mental freedom. Endowed with the bases of miraculous powers, they would always miraculously rise up into the sky, and in this way enter villages, cities, and towns. After receiving their alms, they would then venerate me with them.
7.28象鼻尊者，從前我還是一位非佛教的修行者。當時我的觀智清晰敏銳，學識淵博，談吐善辯，已經獲得了對深法的認許。那時有五百位年輕的婆羅門，他們明白了居家生活的缺陷和五種感官欲望的過患，以及出家修行生活的益處。因此他們放棄了家庭，出家成為無家可歸的比丘，精進修行。他們都來見我，我為他們講授法。他們最終證得了辟支佛之道，開發了六神通，獲得了心的解脫。他們具備了神通的基礎，能夠經常在空中顯現神跡升起，以此方式進出村莊、城鎮和聚落。接受了齋供之後，他們便用齋供來恭敬我。
7.29“At that time, I thought, ‘Since they possess pure and great wisdom, it is not suitable for me to accept their offerings.’ In fact, those sages had obtained such qualities by following my teachings, whereas I had not! Therefore, in order to realize the Dharma that I had received but not yet realized, I developed persistent diligence. [F.224.b]
7.29「當時，我想『既然他們具足清淨而偉大的智慧，我不應該接受他們的供養。』實際上，那些仙人之所以能夠獲得這些功德，是因為他們跟隨我的教導，而我自己卻還沒有！因此，為了要證悟我所聽聞但還未親證的法，我發起了精進。」
7.30“Elephant Trunk, after I gave rise to persistent diligence, I also realized that Dharma. At that time a god from the pure realms arrived in front of me and prophesied, ‘Do not cling to this wisdom! After you fully awaken to unsurpassed and perfect buddhahood, you will liberate innumerable sentient beings.’ Elephant Trunk, after hearing those words, I obtained supreme mental joy by cultivating the path. Then, as I sat in solitude for half a month, my entire body became filled with bliss.
7.30「象鼻，我發起精進後，也領悟了那個法。當時，一位來自清淨淨土的天神出現在我面前，並預言說：『不要執著於這智慧！當你圓滿覺悟無上正等正覺時，你將解脫無數眾生。』象鼻，聽到這些話後，我通過修行道路而獲得了最高的心靈喜悅。隨後，當我獨自靜坐了半個月，我整個身體充滿了喜樂。」
7.31“Elephant Trunk, if bodhisattvas possess these four qualities, you should know that the gods will instruct them, their minds will become utterly joyful, and they will know that they themselves will attain unsurpassed and perfect awakening. What are the four? (1) Once bodhisattvas themselves have given rise to the mind set on awakening, they encourage others also to give rise to that attitude. (2) When they see followers of the Great Vehicle who have given rise to the mind set on awakening, they do not become jealous—they do not think that only they should obtain unsurpassed and perfect awakening, while others should not. (3) At appropriate times they instruct sentient beings who adopt negative forms of behavior. Conversing with them with a good heart, they protect their virtues. (4) With great efforts, they themselves constantly pursue the Dharma on a vast scale, and they teach it to others free from miserliness. Elephant Trunk, if bodhisattva great beings possess these four qualities, you should know that the gods will instruct them, and they will know that they themselves will attain unsurpassed and perfect awakening.” At that moment, the Blessed One uttered these verses to explain those points clearly:
7.31「象鼻，如果菩薩具備這四種品質，你應該知道天神會教導他們，他們的心會變得極其歡喜，他們會知道自己將會成就無上正等正覺。這四種是什麼呢？（1）菩薩自己一旦生起菩提心，就鼓勵他人也生起這樣的態度。（2）當他們看到已經生起菩提心的大乘修行者時，他們不會產生嫉妒——他們不會認為只有自己應該獲得無上正等正覺，而他人不應該。（3）他們在適當的時候教導採取負面行為方式的眾生。以善心與他們交談，保護他們的善根。（4）他們以巨大的努力，自己不斷大規模地修習法，並無私地向他人教導。象鼻，如果菩薩大有情者具備這四種品質，你應該知道天神會教導他們，他們會知道自己將會成就無上正等正覺。」那時，世尊說出偈頌來清楚地解釋這些要點：
7.57This was the seventh chapter, Responding to Controversies.
7.57（結尾）