Chapter 17
第十七章
17.1Then [F.58.a] Śakra, mighty lord of the gods, said to the Blessed One, “Blessed Lord, how wonderful it is that bodhisattva great beings who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom will acquire these attributes that may be attained in this lifetime, and that in order to bring beings to maturation, to refine the buddhafields, and to venerate the lord buddhas, they move from buddhafield to buddhafield, and that the roots of virtuous action through which they seek to honor, venerate, respect, and make offerings to those lord buddhas will also become excellent! [How wonderful it is that] the Dharmas that they heard from those lord buddhas they will remember without defect until they attain consummate buddhahood in unsurpassed, complete enlightenment, that they will acquire the excellence of the spiritual family, and that they will acquire the excellence of felicity, the excellence of longevity, the excellence of retinue, the excellence of defining characteristics, the excellence of luminosity, the excellence of eyes, the excellence of voice, the excellence of meditative stability, and the excellence of dhāraṇī! {Ki.II-III: 41} [How wonderful it is that] through skillful means, they themselves will emanate in the physical form of the buddhas, journey from world system to world system, and be present in places where the lord buddhas have not been born and have not appeared, describing the attributes of the perfection of generosity; describing the attributes of the perfection of ethical discipline, the perfection of tolerance, [F.58.b] the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; describing the attributes of the emptiness of internal phenomena and of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; describing the attributes of the applications of mindfulness; and describing the attributes of the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas! [How wonderful it is that] through skillful means they instruct beings in the three vehicles, namely, the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the vehicle of the buddhas!”
17.1然後帝釋天主又對世尊說：「薄伽梵，太妙了！菩薩摩訶薩受持、奉持、誦讀、通達並正確專注於這部般若波羅密多的眾生，將會獲得在今生可以獲得的這些功德，並且為了成熟眾生、莊嚴佛土、供養諸佛世尊，他們從佛土到佛土地前往，而他們為了供養、恭敬、尊重並向那些佛世尊頂禮所積累的善根也將變得殊勝！那些他們從佛世尊處聽聞的法，他們將完全地憶持不忘，直到他們在無上正等菩提中獲得無上菩提，他們將獲得族姓的殊勝、幸福的殊勝、壽命的殊勝、眷屬的殊勝、相好的殊勝、光明的殊勝、眼根的殊勝、音聲的殊勝、禪定的殊勝和陀羅尼的殊勝！透過方便，他們本身將以諸佛的色身而化現，從世界到世界地往來，並且現身於諸佛尚未誕生、尚未出現的地方，宣說布施波羅蜜的功德；宣說持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜的功德；宣說內空及乃至無自性空等各種空性的功德；宣說念住的功德；宣說正勤、神足、根、力、覺支、八正道、聖諦、禪定、四無量心、無色界定、八解脫、九次第定、解脫門——空、無相、無願——神通、三摩地、陀羅尼門、如來力、無畏和無礙解及佛不共法的功德！透過方便，他們用三乘來教化眾生，即聲聞乘、獨覺乘和佛乘！」
17.2Then Śakra, mighty lord of the gods, again addressed the Blessed One: “Blessed Lord, how wonderful it is that when this perfection of wisdom has been acquired, all the six perfections will be acquired, and that all the aspects of emptiness, the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, [F.59.a] the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, and [all the fruits and realizations], up to and including all-aspect omniscience, will be acquired!”
17.2於是帝釋天主又對世尊說道：「薄伽梵，太殊勝了！當這般若波羅密多被證得時，所有六波羅密多都將被證得，而且所有的空性，念住，正勤，神足，根，力，覺支，八正道，聖諦，禪定，四無量心，無色定，八解脫，九次第定，解脫門——空、無相和無願——神通，三摩地，陀羅尼門，如來十力，無所畏，無礙智，佛不共法，以及所有的果與證悟，直至一切智智，都將被證得！」
17.3The Blessed One replied to Śakra, mighty lord of the gods, “Kauśika, it is so! It is so! By acquiring the perfection of wisdom, all the six perfections will be acquired, and all the aspects of emptiness, the factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, and [all the fruits and realizations], up to and including all-aspect omniscience, will be acquired. {Ki.II-III: 42}
17.3世尊答覆帝釋說：「憍尸迦，如是！如是！由獲得般若波羅密多，六波羅密多全部都會獲得，空性的各個方面、覺支、聖諦、禪定、四無量心、無色定、八解脫、九次第定、空、無相、無願、神通、三摩地、陀羅尼門、如來十力、四無所畏、四無礙智、十八不共法，以及直至一切智智等所有果實與現證，都會獲得。」
17.4“Moreover, Kauśika, when they affirm, take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, the noble sons or noble daughters will acquire whichever attributes [are appropriate] in this lifetime. I will reveal them! Listen well and keep it in mind!”
17.4「況且，憍尸迦，當他們確認、取得、堅持、誦持、通達，並正確地將注意力集中在這個般若波羅密多上時，善男子或善女人將獲得在此生中[所應有的]任何屬性。我將為你們揭示它們！要認真傾聽並銘記在心！」
17.5Śakra, mighty lord of the gods, replied, “Blessed Lord, so be it!” and he listened again to the Blessed One.
17.5帝釋，天主，回答道：「世尊，如是！」然後他再次聆聽世尊的教導。
17.6The Blessed One then spoke as follows: “Kauśika, [F.59.b] if there are any rival tīrthikas, followers of tīrthika practices, wandering mendicants, māras, gods included among the class of māras, or proud individuals who wish to dispute this perfection of wisdom, who wish to be separate from it, who wish to quarrel with it, or who wish to contradict it, all the disputations, separations, quarrels, and contradictions raised by those who wish to dispute, separate from, quarrel with, and contradict it will swiftly subside and become nonexistent. The intentions of those who delight in disputation, those who delight in separation, those who delight in quarreling, and those who delight in contradiction will not be fulfilled. If you ask why, Kauśika, it is because when bodhisattva great beings practice the six perfections over a long period of time, they will have forsaken those outer and inner phenomena for the sake of which beings have for so long fought, quarreled, raged, and contended. Therefore, they establish those beings in the perfection of generosity. Bodhisattva great beings will have forsaken those outer and inner phenomena for the sake of which beings have for so long resorted to immorality. Therefore, they establish those beings in the perfection of ethical discipline. Bodhisattva great beings will have forsaken those outer and inner phenomena for the sake of which beings have for so long resorted to anger, malice, and harmfulness. Therefore, they establish those beings in the perfection of tolerance. Bodhisattva great beings will have forsaken those outer and inner phenomena for the sake of which beings have for so long resorted to indolence. [F.60.a] Therefore, they establish those beings in the perfection of perseverance. Bodhisattva great beings will have forsaken those outer and inner phenomena for the sake of which beings resort to distraction for a long time. Therefore, they establish those beings in the perfection of meditative concentration. Bodhisattva great beings will have forsaken those outer and inner phenomena for the sake of which beings have for so long resorted to stupidity. Therefore, they establish those beings in the perfection of wisdom.
17.6世尊隨後說道：「憍尸迦，如果有任何外道、外道修行者的追隨者、遊方沙門、魔，或被列為魔一類的天神，或驕傲的人想要與般若波羅密多相爭，想要與它分離，想要與它爭辯，或想要與它相悖，那麼所有由想要相爭、分離、爭辯和相悖的人所提出的爭論、分離、爭辯和相悖都將迅速消滅並變為非有。那些喜愛爭論的人、那些喜愛分離的人、那些喜愛爭辯的人，以及那些喜愛相悖的人的意圖都不會得到滿足。如果你問為什麼，憍尸迦，那是因為當菩薩摩訶薩長期修習六波羅密多時，他們將捨棄那些外在和內在的現象，為了這些現象，眾生長期以來一直在戰鬥、爭辯、憤怒和爭執。因此，他們使眾生安住於布施波羅蜜。菩薩摩訶薩將捨棄那些外在和內在的現象，為了這些現象，眾生長期以來一直訴諸不戒。因此，他們使眾生安住於持戒波羅蜜。菩薩摩訶薩將捨棄那些外在和內在的現象，為了這些現象，眾生長期以來一直訴諸嗔恚、惡意和傷害。因此，他們使眾生安住於忍辱波羅蜜。菩薩摩訶薩將捨棄那些外在和內在的現象，為了這些現象，眾生長期以來一直訴諸懶惰。因此，他們使眾生安住於精進波羅蜜。菩薩摩訶薩將捨棄那些外在和內在的現象，為了這些現象，眾生長期以來訴諸散亂。因此，他們使眾生安住於禪定波羅蜜。菩薩摩訶薩將捨棄那些外在和內在的現象，為了這些現象，眾生長期以來一直訴諸愚癡。因此，他們使眾生安住於般若波羅蜜。
17.7“Kauśika, bodhisattva great beings will have eliminated those latent impulses and obsessions for the sake of which beings wander in cyclic existence. {Ki.II-III: 43} Therefore they genuinely exhort beings toward the four meditative concentrations. Therefore, they genuinely exhort them toward the four immeasurable attitudes, the four formless absorptions, the five extrasensory powers, the four applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, the noble eightfold path, the truths of the noble ones the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas. Therefore, they genuinely exhort them toward the fruit of entering the stream to nirvāṇa, [F.60.b] the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment , and unsurpassed, complete enlightenment.
17.7「憍尸迦，菩薩摩訶薩已經消除了那些隨眠和纏縛，眾生因此等隨眠和纏縛而在輪迴中流轉。因此他們真誠地勸導眾生趣向四禪。因此，他們真誠地勸導眾生趣向四無量心、四無色定、五神通、四念處、正勤、神足、根、力、覺支、八正道、聖諦、八解脫、九次第定、解脫門——即空、無相、無願——神通、三摩地、陀羅尼門、如來力、無畏、無礙解和佛不共法。因此，他們真誠地勸導眾生趣向預流果、一來果、不還果、阿羅漢果、獨覺菩提和無上正等菩提。」
17.8“Kauśika, when bodhisattva great beings practice the conduct of a bodhisattva in that manner, those attributes will emerge within them. In other lives, too, they will attain manifest buddhahood in unsurpassed, complete enlightenment, and then turn the wheel of the Dharma. Having established beings in accordance with their aspirations, they will then attain final nirvāṇa, in the expanse of nirvāṇa where the aggregates are not left behind.
17.8「憍尸迦，菩薩摩訶薩以那樣的方式修行菩薩行時，那些功德將在他們心中生起。在其他生命中，他們也將成就無上正等菩提，然後轉法輪。在按照眾生的願望建立他們之後，他們將進入般涅槃，到蘊不留存的涅槃界中。
17.9“Moreover, Kauśika, in the vicinity of places where noble sons or noble daughters take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, no māras, or gods included among the māras, or rival tīrthikas, or wandering mendicants, or proud individuals will be able to intrude to distract their minds from this perfection of wisdom, or to dispute it, quarrel with it, contradict it, or negate it. In addition to that, there will be [other] attributes and advantages, in that those [māras and so forth] will listen to, take up, and cultivate this perfection of wisdom, and after being emancipated through the three vehicles, they will put an end to suffering.
17.9「況且，憍尸迦，在善男子或善女人受持、守護、誦讀、精通，以正念專注於此般若波羅密多的地方附近，沒有魔、或被列入魔眾的天神、或敵對的外道、或遊方沙門、或傲慢的人能夠潛入，使他們的心從此般若波羅密多上分散，或與之相爭、相執、相駁、否定它。除此之外，還會有其他的功德和利益，就是那些魔等也會聽聞、受持、修習此般若波羅密多，並藉由三乘而得到解脫，從而終止苦難。」
17.10“Kauśika, there is an herb called maghī that alleviates all poisons. As an analogy, if a snake or creature famished by hunger, wanting to eat, were to see another creature, and in order to eat that creature pursue it, and if that other creature, while being pursued, [F.61.a] in fear of death and in terror, were to go to a place where the herb maghī is growing, then that snake would turn back simply on smelling the herb. {Ki.II-III: 44} If you ask why, Kauśika, it is because the herbal attributes of maghī would overpower the venom of the snake. Kauśika, such is the potency of the herb maghī. Similarly, Kauśika, those who would dispute, quarrel with, or contradict any noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom would all be pacified and eliminated by the brilliance of the perfection of wisdom and by the power of the perfection of wisdom. Wherever they appear, they would be eliminated in that very place and they would not prosper. If you ask why, Kauśika, it is because the perfection of wisdom pacifies all negative and nonvirtuous phenomena, and does not allow them to prosper.
17.10「憍尸迦，有一種名為魔吉的草藥，能夠治癒所有毒害。打個比喻說，如果一條蛇或因飢餓而虛弱的生物，想要進食，看到另一種生物，為了吃掉那個生物而去追趕它，那個被追趕的生物，因為害怕死亡而恐懼，逃向生長著魔吉草藥的地方，那條蛇僅僅聞到這種草藥的氣味就會掉頭回去。憍尸迦，你問為什麼呢？這是因為魔吉草藥的藥性會制服蛇的毒液。憍尸迦，這就是魔吉草藥的力量。同樣地，憍尸迦，那些對任何受持、守護、誦讀、精通般若波羅密多，並且正確地專注思惟這部般若波羅密多的善男子或善女人進行詆毀、爭論或反駁的人，都會被般若波羅密多的光輝和般若波羅密多的力量所平息和消滅。無論他們出現在哪裡，都會在那個地方被消滅，不會得以興盛。憍尸迦，你問為什麼呢？這是因為般若波羅密多能夠平息所有不善的惡劣現象，不允許它們興盛。」
17.11“If you ask what constitutes all the negative and nonvirtuous phenomena that the perfection of wisdom pacifies and does not allow to prosper, it is the case that it pacifies and does not allow desire , hatred, or delusion to prosper. It pacifies ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, aging, death, sorrow, lamentation, suffering, discomfort, and agitation, up to and including the entire conglomerate of sufferings, and does not allow them to prosper.
17.11「若問般若波羅密多所寂靜不令其增長之一切不善法為何，則般若波羅密多寂靜貪慾、瞋恚、癡癡，不令其增長。寂靜無明、行、識、名色、六入、觸、受、愛、取、有、生、老、死、憂、悲、苦、惱、掉舉，乃至一切苦蘊聚，不令其增長。」
17.12“It pacifies obstacles; obscurations; latent impulses; obsessions; views of self and views of sentient beings, life forms, living beings , life , living creatures, [F.61.b] individuals, human beings , people , actors, experiencers, knowers, and viewers; views of nihilism, views of eternalism, views of existence, and views of nonexistence; all aspects of wrong view; miserliness, immorality, malice, indolence, agitation, and stupidity; the notion of permanence, the notion of happiness, the notion of self, and the notion that existence is pleasant; the indulgence in craving due to craving; the grasping after physical forms; the grasping after feelings, perceptions, formative predispositions, and consciousness; the grasping after the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the grasping after the emptiness of internal phenomena; the grasping after [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; the grasping after the applications of mindfulness; and the grasping after the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, and [all the fruits and realizations], up to and including all-aspect omniscience, and it does not allow [those graspings] to prosper. It pacifies the grasping after nirvāṇa [F.62.a] and does not allow it to prosper. Kauśika, this perfection of wisdom pacifies all those negative and nonvirtuous phenomena, and does not allow them to prosper. {Ki.II-III: 45}
17.12「它止息障礙、蒙蔽、隨眠、纏縛；關於我、眾生、有情、命者、生者、士夫、人類、人民、作者、受者、知者、見者的見解；虛無主義之見、常見、存在之見、非存在之見；一切邪見的各個方面；慳貪、不戒、瞋恚、懶惰、掉舉、愚癡；常的念想、樂的念想、我的念想、以及存在可愛的念想；由於貪而沉溺於欲；對色的執取；對受、想、行、識的執取；對布施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜的執取；對內空的執取；對其他空性各個方面的執取，直到無自性空；對念住的執取；以及對正勤、神足、根、力、覺支、八正道、聖諦、禪定、四無量心、無色界定、八解脫、九次第定、解脫門—空、無相、無願—神通、三摩地、陀羅尼門、如來力、無畏、無礙解、佛不共法的執取，以及對一切智智等一切果實與現證的執取，它不允許這些繁榮發展。它止息對涅槃的執取，不允許它繁榮發展。憍尸迦，般若波羅密多止息所有這些不善與非善的現象，不允許它們繁榮發展。」
17.13“Kauśika, the Four Great Kings in the great trichiliocosm, and Śakra, the mighty lord of the gods, and Brahmā, the lord of the world of Patient Endurance, and all the gods, up to and including those of Akaniṣṭha, will indeed always guard, shelter, and nurture without interruption those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom. [B31]
17.13「憍尸迦，大千世界中的四大天王、天主帝釋、堪忍世界之主梵天，以及諸天神，乃至阿迦膩吒天的天神，都會始終不斷地守護、庇佑、養護那些受持、奉行、誦讀、通曉並正確專注於此般若波羅密多的善男子或善女人。」
17.14“Those lord buddhas who are alive at present in the world systems of the ten directions will indeed always guard, shelter, and nurture without interruption those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom. Those [sons and daughters] will abandon nonvirtuous attributes and their virtuous attributes will prosper. By way of not apprehending anything, they will prosper and not decline due to the perfection of generosity. By way of not apprehending anything, they will prosper and not decline due to the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. By way of not apprehending anything, they will prosper and not decline due to the emptiness of internal phenomena. [F.62.b] By way of not apprehending anything, they will prosper and not decline due to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. By way of not apprehending anything, they will prosper and not decline due to the applications of mindfulness. By way of not apprehending anything, they will prosper and not decline due to the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path. By way of not apprehending anything, they will prosper and not decline due to the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, and [all the fruits and realizations], up to and including all-aspect omniscience.
17.14「現今在十方世界中住世的諸佛，必定將時刻守護、庇佑和養護那些受持、奉行、誦讀、精通並正確專注於此般若波羅密多的善男子或善女人，使其不間斷。那些善男子或善女人將捨棄不善法，他們的善法將增長。他們通過不執著任何事物的方式，將因布施波羅蜜而增長不衰退。他們通過不執著任何事物的方式，將因持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜而增長不衰退。他們通過不執著任何事物的方式，將因內空而增長不衰退。他們通過不執著任何事物的方式，將因無自性空等各種空性直至無自性空而增長不衰退。他們通過不執著任何事物的方式，將因念住而增長不衰退。他們通過不執著任何事物的方式，將因正勤、神足、根、力、覺支和八正道而增長不衰退。他們通過不執著任何事物的方式，將因聖諦、禪定、四無量心、無色界定、八解脫、九次第定、解脫門——空、無相、無願、神通、三摩地、陀羅尼門、如來力、無畏、無礙解、佛不共法及一切智智等各種果實與證悟而增長不衰退。」
17.15“They will be endowed with agreeable speech, they will be endowed with measured speech, they will be endowed with coherent speech, they will not be overpowered by anger, they will not be overpowered by pride, and they will not become miserly or envious. They themselves will abstain from killing, and, in addition, they will genuinely encourage others to abstain from killing. They will praise abstention from killing and they will praise and rejoice with others when they abstain from killing. They themselves will abstain from stealing, {Ki.II-III: 46} sexual misconduct, falsehood, slander, verbal abuse, irresponsible chatter, covetousness, malice, and wrong views, [F.63.a] and, in addition, they will genuinely encourage others to abstain from wrong views [and so forth]. They will praise abstention from wrong views [and so forth], and they will praise and rejoice with others when they abstain from wrong views [and so forth]. {Ki.II-III: 47}
17.15「他們將具備令人喜悅的言辭，具備得體的言辭，具備前後一貫的言辭，不會被嗔恚所摧伏，不會被傲慢所摧伏，也不會變得慳吝或嫉妒。他們自己將戒除殺生，此外，他們還將真誠地勸勉他人戒除殺生。他們將讚美戒除殺生，並將讚美並隨喜他人戒除殺生時的行為。他們自己將戒除竊盜、邪淫、妄語、兩舌、惡口、綺語、貪、瞋恚和邪見，此外，他們還將真誠地勸勉他人戒除邪見等。他們將讚美戒除邪見等，並將讚美並隨喜他人戒除邪見等時的行為。」
17.16“They themselves will engage in the perfection of generosity, and, in addition, they will genuinely encourage others to engage in the perfection of generosity. They will praise the perfection of generosity and they will also praise and rejoice with others when they engage in the perfection of generosity. They themselves will engage in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, and, in addition, they will genuinely encourage others to engage in the perfection of wisdom [and so forth]. They will praise the perfection of wisdom [and so forth], and they will also praise and rejoice with others when they engage in the perfection of wisdom [and so forth].
17.16「他們自己將修習布施波羅蜜，而且，他們將真誠地鼓勵他人修習布施波羅蜜。他們將讚歎布施波羅蜜，而且他們也將讚歎並欣樂他人修習布施波羅蜜。他們自己將修習持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜，而且，他們將真誠地鼓勵他人修習般若波羅蜜等。他們將讚歎般若波羅蜜等，而且他們也將讚歎並欣樂他人修習般若波羅蜜等。
17.17“They themselves will cultivate the emptiness of internal phenomena, and, in addition, they will genuinely encourage others to cultivate the emptiness of internal phenomena. They will praise the emptiness of internal phenomena and they will also praise and rejoice with others when they cultivate the emptiness of internal phenomena. {Ki.II-III:48} They themselves will cultivate [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, and, in addition, they will genuinely encourage others to cultivate the emptiness of the essential nature of nonentities [and so forth]. They will praise the emptiness of the essential nature of nonentities [and so forth], and they will also praise and rejoice with others when they cultivate the emptiness of the essential nature of nonentities [and so forth].
17.17「他們自己會修習內空，並且他們也會真誠地鼓勵他人修習內空。他們會讚歎修習內空，當他人修習內空時，他們也會讚歎並隨喜他人。他們自己會修習無自性空等直到無自性空，並且他們也會真誠地鼓勵他人修習無自性空等。他們會讚歎無自性空等，當他人修習無自性空等時，他們也會讚歎並隨喜他人。」
17.18“They themselves will be absorbed in all the meditative stabilities, and, in addition, they will genuinely encourage others to be absorbed in all the meditative stabilities. [F.63.b] They will praise absorption in all the meditative stabilities, and they will also praise and rejoice with others when they are absorbed in all the meditative stabilities.
17.18「他們自己將證入一切三摩地，而且他們將真誠地鼓勵他人證入一切三摩地。他們將讚歎證入一切三摩地，當他人證入一切三摩地時，他們也將讚歎並與他人一起歡喜。
17.19“They themselves will attain the dhāraṇīs, and, in addition, they will genuinely encourage others to attain the dhāraṇīs. They will praise the attaining of the dhāraṇīs, and they will also praise and rejoice with others when they attain the dhāraṇīs.
17.19「他們自己將證得陀羅尼，而且他們將真誠地鼓勵他人證得陀羅尼。他們將讚歎證得陀羅尼，當他人證得陀羅尼時，他們也將讚歎並與他人一起歡喜。
17.20“They themselves will be absorbed in the first meditative concentration, and, in addition, they will genuinely encourage others to be absorbed in the first meditative concentration. They will praise the first meditative concentration and they will also praise and rejoice with others when they are absorbed in the first meditative concentration. They themselves will be absorbed in the second, third, and fourth meditative concentrations, and, in addition, they will genuinely encourage others to be absorbed in the fourth meditative concentration [and so forth]. They will praise the fourth meditative concentration [and so forth], and they will also praise and rejoice with others when they are absorbed in the fourth meditative concentration [and so forth].
17.20「他們自己將證入初禪定，而且他們將真誠地鼓勵他人證入初禪定。他們將讚歎初禪定，當他人證入初禪定時，他們也將讚歎並與他人一起歡喜。他們自己將證入第二、第三和第四禪定，而且他們將真誠地鼓勵他人證入第四禪定等等。他們將讚歎第四禪定等等，當他人證入第四禪定等等時，他們也將讚歎並與他人一起歡喜。
17.21“They themselves will be absorbed in loving kindness, and, in addition, they will genuinely encourage others to be absorbed in loving kindness. They will praise the absorption in loving kindness and they will also praise and rejoice with others when they are absorbed in loving kindness. {Ki.II-III: 49} They themselves will be absorbed in compassion, empathetic joy, and equanimity, and, in addition, they will genuinely encourage others to be absorbed in equanimity [and so forth]. They will praise the absorption in equanimity [and so forth], and they will also praise and rejoice with others when they are absorbed in equanimity [and so forth]. [F.64.a]
17.21「他們自己將證入慈愛，而且他們將真誠地鼓勵他人證入慈愛。他們將讚歎證入慈愛，當他人證入慈愛時，他們也將讚歎並與他人一起歡喜。他們自己將證入慈悲、喜和捨，而且他們將真誠地鼓勵他人證入捨。他們將讚歎證入捨，當他人證入捨時，他們也將讚歎並與他人一起歡喜。
17.22“They themselves will be absorbed in the sphere of infinite space, and, in addition, they will genuinely encourage others to be absorbed in the sphere of infinite space. They will praise the absorption in the sphere of infinite space and they will also praise and rejoice with others when they are absorbed in the sphere of infinite space. They themselves will be absorbed in the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception, and, in addition, they will genuinely encourage others to be absorbed in the sphere of neither perception nor nonperception [and so forth]. They will praise the absorption in the sphere of neither perception nor nonperception [and so forth], and they will also praise and rejoice with others when they are absorbed in the sphere of neither perception nor nonperception [and so forth].
17.22"他們自己將安住於空無邊處，同時也將真誠地鼓勵他人安住於空無邊處。他們將讚美安住於空無邊處，也將讚美並隨喜他人安住於空無邊處。他們自己將安住於識無邊處、無所有處和非想非非想處，同時也將真誠地鼓勵他人安住於非想非非想處等。他們將讚美安住於非想非非想處等，也將讚美並隨喜他人安住於非想非非想處等。"
17.23“They themselves will cultivate the applications of mindfulness, and, in addition, they will genuinely encourage others to cultivate the applications of mindfulness. They will praise the cultivation of the applications of mindfulness and they will also praise and rejoice with others when they cultivate the applications of mindfulness. They themselves will cultivate the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path, and, in addition, they will genuinely encourage others to cultivate the noble eightfold path [and so forth]. They will praise the cultivation of the noble eightfold path [and so forth], and they will also praise and rejoice with others when they cultivate the noble eightfold path [and so forth].
17.23「他們自己將修習念住，除此之外，他們也將真誠地鼓勵他人修習念住。他們將讚歎修習念住，當他人修習念住時，他們也將讚歎並隨喜他人。他們自己將修習正勤、神足、根、力、覺支和八正道，除此之外，他們也將真誠地鼓勵他人修習八正道等。他們將讚歎修習八正道等，當他人修習八正道等時，他們也將讚歎並隨喜他人。」
17.24“They themselves will cultivate the meditative stabilities of emptiness, signlessness, and wishlessness, [F.64.b] and, in addition, they will genuinely encourage others to cultivate the meditative stabilities of emptiness, signlessness, and wishlessness. They will praise the meditative stabilities of emptiness, signlessness, and wishlessness, and they will also praise and rejoice with others when they cultivate the meditative stabilities of emptiness, signlessness, and wishlessness. {Ki.II-III: 50}
17.24「他們自己將修習空、無相、無願的三三昧，同時也將真誠地勸勉他人修習空、無相、無願的三三昧。他們將讚歎空、無相、無願的三三昧，當他人修習空、無相、無願的三三昧時，他們也將讚歎並與他人一同歡喜。」
17.25“They themselves will be absorbed in the eight aspects of liberation, both consecutively and in reverse order, and, in addition, they will genuinely encourage others to be absorbed in the eight aspects of liberation. They will praise the eight aspects of liberation and they will also praise and rejoice with others when they are absorbed in the eight aspects of liberation, both consecutively and in reverse order.
17.25「他們自己將按照順序和反向順序修習八解脫，此外，他們還將真誠地勸勵他人修習八解脫。他們將讚歎八解脫，當他人按照順序和反向順序修習八解脫時，他們也將讚歎並與他人一起歡喜。
17.26“They themselves will be absorbed in the nine serial steps of meditative absorption, and, in addition, they will genuinely encourage others to be absorbed in the nine serial steps of meditative absorption. They will praise the nine serial steps of meditative absorption and they will also praise and rejoice with others when they are absorbed in the nine serial steps of meditative absorption.
17.26他們自己將進入九次第定，並且將真誠地鼓勵他人進入九次第定。他們將讚歎九次第定，當他人進入九次第定時，他們也將讚歎並隨喜他人。
17.27“They themselves will be absorbed in the ten powers of the tathāgatas, and, in addition, they will genuinely encourage others to be absorbed in the ten powers of the tathāgatas. They will praise the ten powers of the tathāgatas and they will also praise and rejoice with others when they are absorbed in the ten powers of the tathāgatas.
17.27他們自己將證得如來十力，並且他們將真誠地勸導他人證得如來十力。他們將讚歎如來十力，他們也將讚歎並隨喜他人證得如來十力時的功德。
17.28“They themselves will attain the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, and, in addition, they will genuinely encourage others to attain the eighteen distinct qualities of the buddhas [and so forth]. [F.65.a] They will praise the attaining of the eighteen distinct qualities of the buddhas [and so forth], and they will also praise and rejoice with others when they attain the eighteen distinct qualities of the buddhas [and so forth].
17.28「他們自己將證得四無所畏、四無礙智、大慈、大悲，以及十八不共法，並且他們將真誠地勸勵他人證得十八不共法等。他們將讚歎證得十八不共法等，他們也將與他人一起讚歎和隨喜，當他們證得十八不共法等時。」
17.29“They themselves will attain the unfailing attributes, perpetual equanimity, knowledge of the path, and all-aspect omniscience, and, in addition, they will genuinely encourage others to attain all-aspect omniscience [and so forth]. They will praise all-aspect omniscience [and so forth], and they will also praise and rejoice with others when they attain all-aspect omniscience [and so forth].
17.29「他們自己將證得不共法、常住捨、道智和一切智智，並且他們將真誠地勸勉他人證得一切智智等。他們將讚歎一切智智等，當他人證得一切智智等時，他們也將讚歎並隨喜他人。
17.30“When they practice the six perfections, whatever gifts they dispense, they dedicate to unsurpassed, complete enlightenment, making common cause with all beings, and without apprehending anything. Whatever ethical discipline they guard, {Ki.II-III: 51} whatever tolerance they cultivate, whatever perseverance they undertake, whatever meditative concentration they are absorbed in, and whatever wisdom they cultivate, they dedicate all these to unsurpassed, complete enlightenment, making common cause with all beings, and without apprehending anything.
17.30「當他們修習六波羅密多時，無論布施了什麼供物，都將其迴向於無上正等菩提，與一切眾生同體大悲，而不執著任何事物。無論守持什麼戒律，無論修習什麼忍辱，無論承擔什麼精進，無論安住在什麼禪那中，無論修習什麼般若，他們都將這一切迴向於無上正等菩提，與一切眾生同體大悲，而不執著任何事物。」
17.31“When noble sons or noble daughters practice the six perfections in that manner, the following recollection arises: ‘If I do not dispense gifts, I will be reborn in the series of lower existences, I will not bring beings to maturation, I will not refine the buddhafields, and indeed I will not attain all-aspect omniscience. If I do not maintain ethical discipline, I will be reborn in the three lower existences, I will not even acquire a human body, I will not bring beings to maturation, I will not refine the buddhafields, [F.65.b] and indeed I will not attain all-aspect omniscience. If I do not cultivate tolerance, I will have diminished faculties, my facial complexion will become lackluster, and I will not acquire an excellent physique. That is to say, when I practice the conduct of a bodhisattva, I will lack an excellent form such as that which without a doubt, as soon as they see it, will turn beings toward unsurpassed, complete enlightenment. I will not bring beings to maturation through an excellent form, I will not refine the buddhafields, and indeed I will not attain all-aspect omniscience. If I am indolent, I cannot attain the path to enlightenment, I will not bring beings to maturation, I will not refine the buddhafields, and indeed I will not attain all-aspect omniscience. If my mind is agitated, I cannot develop such meditative stabilities as those through which beings are brought to maturation, I will not refine the buddhafields, and indeed I will not attain all-aspect omniscience. If I am unwise, after transcending the level of the śrāvakas and the level of the pratyekabuddhas through wisdom and skillful means, I will not be able to bring beings to maturation, refine the buddhafields, and then attain all-aspect omniscience.’
17.31「當善男子善女人如是修行六波羅密多時，便生如是念：『若我不布施，則當生於下生相續中，不能成熟眾生，不能莊嚴佛土，乃至不能證得一切智智。若我不持戒，則當生於三惡道，乃至不能得人身，不能成熟眾生，不能莊嚴佛土，[F.65.b]乃至不能證得一切智智。若我不修忍辱，則根機減劣，顏色晦暗，不能獲得殊勝色身。謂當修菩薩行時，不能得如是殊勝之色，眾生見之，無疑當趣向無上正等菩提，我不能以殊勝色身成熟眾生，不能莊嚴佛土，乃至不能證得一切智智。若我懶惰，則不能證得菩提道，不能成熟眾生，不能莊嚴佛土，乃至不能證得一切智智。若我心掉舉，則不能成就如是三摩地，以此不能成熟眾生，不能莊嚴佛土，乃至不能證得一切智智。若我愚癡，於聲聞地及辟支佛地，雖以般若及方便而超越之，然不能成熟眾生，莊嚴佛土，進而證得一切智智。』」
17.32“They should train in the correct manner, and the following thoughts will arise: {Ki.II-III: 52} ‘I will not fulfill the perfection of generosity through miserliness. That would be illogical and contradictory. I will not fulfill the perfection of ethical discipline through immorality, [F.66.a] the perfection of tolerance through malice, the perfection of perseverance through indolence, the perfection of meditative concentration through agitation, or the perfection of wisdom through stupidity. That would be illogical and contradictory. Without completing the six perfections, I will not be emancipated in all-aspect omniscience!’ So, Kauśika, those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and who do not separate from the mind set on all-aspect omniscience, will attain these enlightened attributes in this lifetime and in other lives.”
17.32「他們應該按照正確的方式修習，並會產生以下的想法：『我不會通過慳貪來圓滿布施波羅蜜。那樣做是不合理且自相矛盾的。我不會通過不戒來圓滿持戒波羅蜜，不會通過瞋恚來圓滿忍辱波羅蜜，不會通過懶惰來圓滿精進波羅蜜，不會通過掉舉來圓滿禪定波羅蜜，也不會通過愚癡來圓滿般若波羅蜜。那樣做是不合理且自相矛盾的。沒有圓滿六波羅密多，我就無法在一切智智中得到解脫！』所以，憍尸迦，那些取受、受持、誦讀、掌握並正確專注於這部般若波羅密多，且不遠離菩提心的善男子善女人，將在此生及其他生中獲得這些佛法。」
17.33Śakra, mighty lord of the gods then said, “Blessed Lord, it is wonderful that this perfection of wisdom has been established in that manner for the discipline and humility of bodhisattva great beings!”
17.33帝釋天主隨即說道：「薄伽梵，這般若波羅密多為了菩薩摩訶薩的調伏和謙卑而以這樣的方式而建立，真是太殊勝了！」
17.34“Kauśika, how has this perfection of wisdom been established in that manner for the discipline and humility of bodhisattva great beings?” asked the Blessed One.
17.34「憍尸迦，這般若波羅密多是如何為了菩薩摩訶薩的調伏和謙虛而這樣建立的呢？」世尊問道。
17.35“Blessed Lord,” replied Śakra, “when bodhisattva great beings practice the mundane perfection of generosity and bestow gifts on the lord buddhas, pratyekabuddhas, and śrāvakas, if they think, ‘I am bestowing gifts on the lord buddhas, pratyekabuddhas, śrāvakas, the destitute, travelers, and beggars,’ they are resorting to pride through their gifts, which are lacking in skillful means. [F.66.b] When they practice the mundane perfection of ethical discipline, again if they think, ‘I am practicing the perfection of ethical discipline; I am completing the perfection of ethical discipline,’ they are resorting to pride. When they practice the mundane perfection of tolerance, again if they think, ‘I am practicing the perfection of tolerance; I am completing the perfection of tolerance,’ they are resorting to pride. When they practice the mundane perfection of perseverance, again if they think, ‘I am practicing the perfection of perseverance; I am completing the perfection of perseverance,’ they are resorting to pride. When they practice the mundane perfection of meditative concentration, again if they think, ‘I am practicing the perfection of meditative concentration; I am completing the perfection of meditative concentration,’ they are resorting to pride. {Ki.II-III: 53} When they practice the mundane perfection of wisdom, again if they think, ‘I am practicing the perfection of wisdom; I am cultivating the perfection of wisdom,’ that is the mundane perfection of wisdom because it is without skillful means, and they are resorting to pride.
17.35帝釋說道：「世尊，當菩薩摩訶薩修習世間的布施波羅蜜，向諸佛、辟支佛和聲聞佈施時，如果他們心想『我在向諸佛、辟支佛、聲聞、貧困者、旅人和乞丐佈施』，他們就是通過佈施而傲慢自大，所施之物缺乏方便。當他們修習世間的持戒波羅蜜時，又如果他們心想『我在修習持戒波羅蜜；我在完成持戒波羅蜜』，他們就是在傲慢自大。當他們修習世間的忍辱波羅蜜時，又如果他們心想『我在修習忍辱波羅蜜；我在完成忍辱波羅蜜』，他們就是在傲慢自大。當他們修習世間的精進波羅蜜時，又如果他們心想『我在修習精進波羅蜜；我在完成精進波羅蜜』，他們就是在傲慢自大。當他們修習世間的禪定波羅蜜時，又如果他們心想『我在修習禪定波羅蜜；我在完成禪定波羅蜜』，他們就是在傲慢自大。當他們修習世間的般若波羅蜜時，又如果他們心想『我在修習般若波羅蜜；我在培養般若波羅蜜』，這就是世間的般若波羅蜜，因為它缺乏方便，而他們就是在傲慢自大。」
17.36“Again, if they think, ‘I will attain the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, the noble eightfold path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, [F.67.a] the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, and [all the fruits and realizations], up to and including all-aspect omniscience, they are resorting to pride because they are attached to acting on the basis of a self.
17.36「若復作是念，『我當得念住、正勤、神足、根、力、覺支、八正道、聖諦、禪定、無量心、無色定、八解脫、九次第定、解脫門——空、無相、無願——神通、三摩地、陀羅尼門、如來十力、四無所畏、四無礙智、十八不共法，及諸果現證，乃至一切智智』，彼則因執我而起慢。」
17.37“Blessed Lord, when bodhisattva great beings practice mundane doctrines in that manner, they are resorting to pride because they are attached to acting on the basis of a self. It is in this respect that the perfection of wisdom has been established for the discipline and humility of bodhisattva great beings.
17.37「世尊，菩薩摩訶薩如此修習世間教法時，因為執著於以自我為基礎而行動，所以他們陷入了慢心。正是在這一點上，般若波羅密多是為了菩薩摩訶薩的戒律和謙卑而被建立的。」
17.38“Blessed Lord, when bodhisattva great beings practice the perfection of supramundane generosity, in order to cultivate the perfection of wisdom to its utmost, they do not even apprehend their gifts, nor do they apprehend the act of giving, nor do they apprehend the recipient. Therefore, Blessed Lord, the perfection of wisdom has been established for the sake of the discipline and humility of bodhisattva great beings who practice the perfection of generosity.
17.38「薄伽梵，菩薩摩訶薩修習出世間布施波羅密時，為了將般若波羅密修習到極致，甚至不執著於所施物，也不執著於布施的行為，也不執著於受者。因此，薄伽梵，般若波羅密是為了菩薩摩訶薩修習布施波羅密之人的調伏與謙遜而建立的。」
17.39“When they practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, in order to cultivate the perfection of wisdom [and so forth] to their utmost, they do not apprehend even wisdom [and so forth], nor do they apprehend those who possess wisdom [and so forth]. Therefore, Blessed Lord, the perfection of wisdom has been established for the sake of the discipline and humility of bodhisattva great beings who practice the perfection of wisdom [and so forth].
17.39「菩薩摩訶薩修習持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜，為了將般若波羅蜜等修習到最究竟圓滿，他們甚至不執著般若等，也不執著具有般若等的人。因此，薄伽梵，般若波羅蜜是為了修習般若波羅蜜等的菩薩摩訶薩的調伏和謙遜而建立的。」
17.40“Even though they cultivate the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, [F.67.b] the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, and [all the fruits and realizations], up to and including all-aspect omniscience, in order to cultivate the perfection of wisdom to its utmost, they do not apprehend them. Therefore, Blessed Lord, the perfection of wisdom has been established for the sake of the discipline and humility of bodhisattva great beings.” {Ki.II-III: 54}
17.40「雖然他們培養念住、正勤、神足、根、力、覺支、道、聖諦、禪定、四無量心、無色定、八解脫、九次第定、解脫門——空、無相、無願——神通、三摩地、陀羅尼門、十力、無畏、無礙解、佛不共法，以及各種果位和證悟，乃至一切智智，為了將般若波羅密多修習至究竟圓滿，他們不執著這些。因此，薄伽梵，般若波羅密多為了使修習布施波羅蜜的菩薩摩訶薩得以調伏和謙卑而被確立。」
17.41This completes the seventeenth chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
17.41（結尾）