Chapter 35 第三十五章

35.1“Subhūti, you should know that this is like when a ship is wrecked at sea. If the people on board do not catch and hold on to a piece of wood, a wooden log, a wooden plank, a leather bag, or a human corpse, they will surely die, Subhūti, without reaching the ocean shore. Subhūti, when a ship is wrecked at sea, the people on board who do catch and hold on to a piece of wood, a wooden log, a wooden plank, [F.296.a] a leather bag, or a human corpse will not die at sea. They will safely reach the other shore of the ocean, uninjured and unharmed. They will reach dry land, uninjured and unharmed.

35.1「須菩提，你應當知道，這就像一艘船在海上沉沒的情況。如果船上的人民沒有抓住並堅持住一塊木頭、一根木樁、一塊木板、一個皮囊或一具人屍，他們肯定會死亡，須菩提，在沒有到達海岸的情況下。須菩提，當一艘船在海上沉沒時，船上確實抓住並堅持住一塊木頭、一根木樁、一塊木板、一個皮囊或一具人屍的人民將不會在海上死亡。他們將安全地到達海洋的彼岸，毫髮無損，安然無恙。他們將到達乾燥的陸地，毫髮無損，安然無恙。」

35.2“In the same way, Subhūti, those noble sons or noble daughters who follow the vehicle of the bodhisattvas and who have just a little faith, a little love, and a little devotion for this profound perfection of wisdom do not commit this profound perfection of wisdom to writing. They do not teach it, do not disseminate it, do not focus their attention correctly on it, and do not rely upon it. They do not commit to writing the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, or the perfection of generosity. They do not reveal them, do not disseminate them, do not focus their attention correctly on them, and do not rely upon them. They do not commit to writing the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, {Ki.IV: 86} the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the 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 four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, the eighteen distinct qualities of the buddhas, or the [goals], up to and including all-aspect omniscience. They do not reveal them, do not disseminate them, do not focus their attention correctly on them, and do not rely upon them. In the interim, they will lapse from enlightenment. Without attaining all-aspect omniscience, [F.296.b] they will actualize the level of the śrāvakas or the level of the pratyekabuddhas.

35.2「同樣地，須菩提啊，那些追隨菩薩乘的善男子或善女人，只有少許的信心、少許的慈愛和少許的恭敬心去對待這個深奧的般若波羅密多，他們不把這個深奧的般若波羅密多寫下來。他們不教導它，不傳播它，不正確地專注於它，也不依靠它。他們不把禪定波羅蜜、精進波羅蜜、忍辱波羅蜜、持戒波羅蜜或布施波羅蜜寫下來。他們不揭示它們，不傳播它們，不正確地專注於它們，也不依靠它們。他們不把內空、外空、內外空、以及其他空性相，直到無自性空，三十七道品、聖諦、禪定、四無量心、無色界定、解脫界、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、四無所畏、四無礙智、大慈、大悲、十八不共法，或直到一切智智的各種目標等寫下來。他們不揭示它們，不傳播它們，不正確地專注於它們，也不依靠它們。在這期間，他們會從菩提中退失。在不證得一切智智的情況下，他們會實現聲聞地或辟支佛地。」

35.3“Subhūti, those individual followers of the vehicle of the bodhisattvas who are endowed with faith, tolerance, devotion, higher aspiration, love, enthusiasm, relentlessness, and unrelenting perseverance for the sake of consummate buddhahood in unsurpassed, complete enlightenment do commit this profound perfection of wisdom to writing. They transmit and disseminate it, focusing their attention correctly on it, and they rely upon it. So it is that those noble sons or noble daughters have faith, tolerance, devotion, higher aspiration, love, enthusiasm, relentlessness, and unrelenting perseverance for the sake of unsurpassed, complete enlightenment. For this reason they are sustained by the perfection of wisdom, and they are sustained by the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity. They are sustained by the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the thirty-seven 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, the gateways to liberation‍—emptiness, signlessness, and 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, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. [F.297.a] They are sustained by the [goals], up to and including all-aspect omniscience. So, in the interim they will not be damaged. They will transcend the level of the śrāvakas. They will transcend the level of the pratyekabuddhas. Having brought beings to maturity and having refined the buddhafields, they will attain consummate buddhahood in unsurpassed, complete enlightenment. {Ki.IV: 87}

35.3「須菩提，那些追隨菩薩乘的個別修行者，具備信心、忍耐、虔誠、大願、慈愛、熱誠、堅定不移和永不懈怠的精進，為了究竟成就無上正等菩提而修行，他們確實將這深奧的般若波羅密多記錄成文字。他們傳承並廣泛傳播它，正確地將注意力聚焦於它，並依靠它。因此這些善男子或善女人具有信心、忍耐、虔誠、大願、慈愛、熱誠、堅定不移和永不懈怠的精進，為了無上正等菩提而修行。為此他們得到般若波羅密多的支持，也得到禪定波羅蜜、精進波羅蜜、忍辱波羅蜜、持戒波羅蜜和布施波羅蜜的支持。他們得到內空、外空、內外空以及其他空性方面，直至無自性空的支持，得到三十七道品、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—的支持，得到神通、三摩地、陀羅尼門、如來十力、四無所畏、四無礙智、大慈、大悲和十八不共法的支持。他們得到直至一切智智等目標的支持。因此在此期間他們不會受損。他們將超越聲聞地。他們將超越辟支佛地。他們將使有情成熟，將佛土莊嚴完善，最終成就無上正等菩提的究竟佛果。」

35.4“Moreover, Subhūti, you should know that this is like when a man or woman thinks of fetching water in an unbaked clay jar that has not been fired‍—that jar would not last long, but would swiftly break up and disintegrate. If you ask why, it is because the jar is unbaked. In the end it will turn to mud. In the same way, Subhūti, if those noble sons or noble daughters who follow the vehicle of the bodhisattvas and are endowed with faith, tolerance, devotion, higher aspiration, love, enthusiasm, relentlessness, and unrelenting perseverance for the sake of consummate buddhahood in unsurpassed, complete enlightenment, but nonetheless are not sustained by the perfection of wisdom; are not sustained by skillful means; are not sustained by the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity; and if they are not sustained by the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; and if they are not sustained by the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the path; and if they are not sustained by the truths of the noble ones, the meditative concentrations, [F.297.b] 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, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas; and if they are not sustained by [the goals], up to and including all-aspect omniscience, then you should know that those noble sons or noble daughters who follow the vehicle of the bodhisattvas will be damaged in interim states. Subhūti, if you ask what are the interim states in which those noble sons or noble daughters who follow the vehicle of the bodhisattvas will be damaged, they comprise the level of the śrāvakas and the level of the pratyekabuddhas.

35.4「而且，須菩提，你應當知道，這就像當一個男人或女人想要用未經燒製的濕土罐來取水——那個罐子不會持久，會迅速破裂和瓦解。如果你問為什麼，那是因為罐子未經燒製。最終它會變回泥土。同樣地，須菩提，如果那些追隨菩薩乘的善男子或善女人具有信心、忍耐、虔誠、大願、慈愛、熱忱、堅定不移和持續精進，為了追求無上正等菩提的圓滿佛果，但卻沒有被般若波羅密多所持；沒有被方便所持；沒有被禪定波羅蜜、精進波羅蜜、忍辱波羅蜜、持戒波羅蜜和布施波羅蜜所持；如果他們沒有被內空、外空、內外空，以及其他各種空，乃至無自性空所持；如果他們沒有被念住、正勤、神足、根、力、覺支和道所持；如果他們沒有被聖諦、禪定、四無量心、無色界定、八解脫、九次第定、解脫門——空、無相和無願——神通、三摩地、陀羅尼門、如來十力、四無所畏、四無礙智、大慈、大悲和十八不共法所持；如果他們沒有被各種目標，乃至一切智智所持，那麼你應當知道，那些追隨菩薩乘的善男子或善女人將在中間狀態中受損。須菩提，如果你問那些追隨菩薩乘的善男子或善女人將在什麼中間狀態中受損，它們包括聲聞地和辟支佛地。」

35.5“Subhūti, it is just as when a man or a woman fetches water from a river, lake, pool, or well with a clay jar that has been well baked‍—you should know, Subhūti, that the jar of this water carrier will easily be brought home. In the same way, Subhūti, if bodhisattva great beings who are endowed with faith, tolerance, devotion, higher aspiration, love, enthusiasm, relentlessness, and unrelenting perseverance for the sake of unsurpassed, complete enlightenment have been sustained by the perfection of wisdom; if they have been sustained by skillful means; if they have been sustained by the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, {Ki.IV: 88} and the perfection of generosity; [F.298.a] and if they have been sustained by [all the attributes and goals], up to and including all-aspect omniscience, then, Subhūti, those bodhisattva great beings will not be damaged in interim states‍—the level of the śrāvakas and the level of the pratyekabuddhas. Uninjured and unharmed, they will attain consummate buddhahood in unsurpassed, complete enlightenment.

35.5「須菩提，就像一個男人或女人用燒製得很好的陶罐從河流、湖泊、水池或井裡取水一樣——須菩提，你應當知道，這個取水人的罐子會很容易被帶回家。同樣地，須菩提，如果菩薩摩訶薩具足信心、忍耐、恭敬、大願、慈愛、熱情、堅韌和不懈的精進，為了無上正等菩提而修行，並且得到般若波羅密多的支持；如果他們得到善巧方便的支持；如果他們得到禪定波羅蜜、精進波羅蜜、忍辱波羅蜜、持戒波羅蜜和布施波羅蜜的支持；並且如果他們得到一切智智等所有的屬性和目標的支持，那麼，須菩提，這些菩薩摩訶薩將不會在過渡狀態中受到損傷——聲聞地和辟支佛地。他們不受傷害，安全無恙，將證得無上正等菩提的無上菩提。」

35.6“Subhūti, it is just as if an ocean-going ship that has not been repaired and caulked were to set out to sea, loaded with merchandise‍—one should know, Subhūti, that this ship will disintegrate. The ship will go one way and the cargo another, so that the merchant, being unskilled in means, will incur great misfortune and suffer the loss of great prosperity. In the same way, Subhūti, if bodhisattva great beings are endowed with faith, tolerance, devotion, higher aspiration, love, enthusiasm, relentlessness, and unrelenting perseverance for the sake of unsurpassed, complete enlightenment, but, nonetheless, are not sustained by the perfection of wisdom; are not sustained by skill in means; are not sustained by the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, or the perfection of generosity; are not sustained by any of the aspects of emptiness; are not sustained by the thirty-seven factors conducive to enlightenment; are not sustained by 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— [F.298.b] the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, or the eighteen distinct qualities of the buddhas; and if they are not sustained by [the goals], up to and including all-aspect omniscience, then you should know, Subhūti, that those bodhisattva great beings will be damaged in the interim states. They will be deprived of the great advantage that is the wealth of all-aspect omniscience, and they will suffer the loss of great prosperity. Subhūti, if you ask what are the interim states in which those bodhisattva great beings are damaged, they comprise the level of the śrāvakas and the level of the pratyekabuddhas.

35.6「須菩提，譬如一艘沒有修繕和堵漏的海船要駛向大海，裝載著商品。須菩提，你應該知道，這艘船會破裂分解。船會往一個方向漂去，貨物會往另一個方向漂去，這樣那個不善巧方便的商人就會遭遇大災禍，損失巨大的財富。同樣地，須菩提，如果菩薩摩訶薩具足信心、忍耐、虔誠、大願、愛心、熱誠、堅韌和不屈不撓的精進，為了無上正等菩提而努力，卻不被般若波羅密多所護持；不被方便善巧所護持；不被禪定波羅蜜、精進波羅蜜、忍辱波羅蜜、持戒波羅蜜和布施波羅蜜所護持；不被任何空性相所護持；不被三十七道品所護持；不被聖諦、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、四無礙解、大慈、大悲或十八不共法所護持；也不被一切智智等的目標所護持，那麼你應該知道，須菩提，那些菩薩摩訶薩就會在中間狀態中受到損害。他們會被剝奪一切智智的財富這個偉大的利益，會蒙受巨大繁榮的損失。須菩提，如果你問那些菩薩摩訶薩在哪些中間狀態中會受到損害，它們包括聲聞地和辟支佛地。」

35.7“Subhūti, it is just as if a skilled person were to launch into the water an ocean-going ship that has been properly caulked and properly prepared, and load it with merchandise‍—you should know, Subhūti, that this ocean-going ship would not disintegrate midway, and it would reach its destination. In the same way, Subhūti, if any bodhisattva great beings are endowed with faith, tolerance, devotion, {Ki.IV: 89} higher aspiration, love, enthusiasm, relentlessness, and unrelenting perseverance for the sake of unsurpassed, complete enlightenment, and if in addition they have also been sustained by the perfection of wisdom; if they have been sustained by skill in means; if they have been sustained by the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity; if they have been sustained by the aspects of emptiness, the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, [F.299.a] 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 four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas; and if they have been sustained by [the goals], up to and including all-aspect omniscience, then you should know, Subhūti, that those bodhisattva great beings intent on unsurpassed, complete enlightenment will not be damaged in the interim states.

35.7「須菩提，這就如同一位善巧的人將一艘經過妥善堵漏、妥善準備的遠洋船隻下水，並在船上裝滿貨物——須菩提，你應該明白這艘遠洋船隻不會在途中散裂，它將到達目的地。同樣地，須菩提，假如有任何菩薩摩訶薩具備信心、忍、虔誠、大願、慈愛、熱誠、堅持不懈和無間歇的精進為了無上正等菩提，而且他們還被般若波羅密多所支持；被善巧方便所支持；被禪定波羅蜜、精進波羅蜜、忍辱波羅蜜、持戒波羅蜜和布施波羅蜜所支持；被空性的各個面向、三十七道品、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、四無所畏、四無礙智、大慈、大悲和十八不共法所支持；以及被一切智智等目標所支持，那麼須菩提，你應該明白這些追求無上正等菩提的菩薩摩訶薩不會在中間狀態中受到損害。」

35.8“Subhūti, they will indeed turn out like that. If any bodhisattva great beings who are indeed endowed with faith, tolerance, devotion, higher aspiration, love, enthusiasm, relentlessness, and unrelenting perseverance for the sake of unsurpassed, complete enlightenment, and if in addition they have been sustained by the perfection of wisdom, if they have been sustained by skill in means, if they have been sustained by the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline and the perfection of generosity, and if they have been sustained by [all the attributes and goals], up to and including all-aspect omniscience, those bodhisattva great beings will not fall into the level of the śrāvakas or the level of the pratyekabuddhas.

35.8「須菩提，確實會這樣。如果有菩薩摩訶薩具足信心、忍耐、虔誠、宏大願望、愛心、熱忱、堅定不移和為了無上正等菩提而不懈精進，如果他們得到般若波羅密多的支持，得到方便善巧的支持，得到禪定波羅蜜、精進波羅蜜、忍辱波羅蜜、持戒波羅蜜和布施波羅蜜的支持，如果他們得到直至一切智智的所有屬性和目標的支持，那麼這些菩薩摩訶薩就不會墮入聲聞地或辟支佛地。

35.9“Subhūti, if, as an analogy, the body of an aged and decrepit old man who has reached the age of one hundred and twenty were to succumb to some illness, due to a wind, bile, or [F.299.b] phlegm disorder, or to a combination of these, do you think, Subhūti, that this man would be able to rise from his bed unaided?”

35.9「須菩提，假如作為比喻，有一位年邁衰弱、已經活到一百二十歲的老人，他的身體因為某種疾病而衰弱，這是由於風、膽汁或痰液失調，或這些的組合所導致的。須菩提，你認為這個人能夠自己從床上起身嗎？」

35.10“No, Blessed Lord! Even if he were capable of rising from the bed, he would not be able to walk for more than one or two krośa. Because that man would be ravaged by old age and suffering, he would not be able to walk far, even if he could rise from his bed.” {Ki.IV: 90}

35.10"不，薄伽梵！即使他能夠從床上起身，他也不能走超過一兩克若沙。因為那個人被衰老和痛苦所摧殘，即使他能夠從床上起身，他也無法走遠。"

35.11“In the same way, Subhūti,” replied the Blessed One, “if bodhisattva great beings who are endowed with faith, tolerance, devotion, higher aspiration, love, enthusiasm, relentlessness, and unrelenting perseverance for the sake of unsurpassed, complete enlightenment, but nonetheless have not been sustained by the perfection of wisdom; have not been sustained by skill in means; have not been sustained by the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, or the perfection of generosity; have not been sustained by the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, or [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; have not been sustained by the applications of mindfulness; have not been sustained by the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, or the path; have not been sustained by 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, [F.300.a] the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, or the eighteen distinct qualities of the buddhas; and have not been sustained by [the goals], up to and including all-aspect omniscience, in that case, Subhūti, those bodhisattva great beings will fall into the interim states‍—the level of the śrāvakas or the level of the pratyekabuddhas. If you ask why, it is because they have not been sustained by the perfection of wisdom, they have not been sustained by skillful means, and they have not been sustained by [all the attributes and goals], up to and including all-aspect omniscience.

35.11「須菩提，同樣地，」世尊回答道，「如果菩薩摩訶薩具有信心、忍耐、恭敬、大願、慈愛、熱忱、堅定不移和為了無上正等菩提而不懈持續的精進，但是卻沒有得到般若波羅密多的護持；沒有得到方便善巧的護持；沒有得到禪定波羅密、精進波羅蜜、忍辱波羅蜜、持戒波羅蜜或布施波羅蜜的護持；沒有得到內空、外空、內外空或直到無自性空等各種空性的護持；沒有得到念住的護持；沒有得到正勤、神足、根、力、覺支或道的護持；沒有得到聖諦、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、如來十力、四無所畏、四無礙智、大慈、大悲或十八不共法的護持；也沒有得到直到一切智智等各種目標的護持，那麼，須菩提，這些菩薩摩訶薩就會墮入中有——聲聞地或辟支佛地。如果你問為什麼，那是因為他們沒有得到般若波羅密多的護持，他們沒有得到方便善巧的護持，他們也沒有得到直到一切智智等各種屬性和目標的護持。

35.12“Subhūti, just as when that same aged and decrepit old man, who has reached the age of one hundred and twenty and whose body had succumbed to some illness, due to a wind, bile, or phlegm disorder, or to a combination of these, wishes to rise from his bed, and two strong men then hold and support him on his left and right sides, and urge him on, saying, ‘Sir, you may freely go wherever you wish. You should not be afraid because we will hold and support you on the way, as far as your destination,’ in the same way, Subhūti, if any bodhisattva great beings are endowed with faith, tolerance, devotion, higher aspiration, love, enthusiasm, relentlessness, and unrelenting perseverance for the sake of unsurpassed, complete enlightenment, and if in addition they are also sustained by the perfection of wisdom; if they are sustained by skill in means; if they are sustained by the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, [F.300.b] the perfection of ethical discipline, and the perfection of generosity; if they are sustained by the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; if they are sustained by the applications of mindfulness; if they are sustained by the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the path; if they are sustained by 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, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas; and if they are sustained by [the goals], up to and including all-aspect omniscience, then, Subhūti, those bodhisattva great beings will not be damaged in the interim states. Those bodhisattva great beings can reach the abode of unsurpassed, complete enlightenment. If you ask why, it is because they are not separated from the perfection of wisdom, and they are not separated from skillful means.”

35.12「須菩提，正如那位年邁衰弱、已經活到一百二十歲、身體因風、膽汁或痰液失調，或這些組合所導致的疾病而衰弱的老人，希望從床上起身時，兩位強壯的男子便會在他的左右兩側扶住並支撐他，並催促他說：『先生，您可以自由地去往任何您希望的地方。您不必害怕，因為我們會在路上扶住並支撐您，直到您到達目的地』——同樣地，須菩提，如果任何菩薩摩訶薩具備信、忍、淨信、大願、慈愛、熱誠、不屈不撓和堅定不移的精進，為了無上正等菩提而付出努力，並且如果他們同時也被般若波羅密多所攝持；如果他們被方便所攝持；如果他們被禪定波羅密、精進波羅密、忍辱波羅密、持戒波羅密和布施波羅密所攝持；如果他們被內空、外空、內外空，以及其他空性，直到無自性空所攝持；如果他們被念住所攝持；如果他們被正勤、神足、根、力、覺支和道所攀持；如果他們被聖諦、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、如來十力、四無所畏、四無礙智、大慈、大悲和十八不共法所攝持；並且如果他們被諸般目標，直到一切智智所攝持，那麼，須菩提，這些菩薩摩訶薩將不會在中有中受損。這些菩薩摩訶薩能夠到達無上正等菩提的住處。如果您詢問原因，那是因為他們沒有遠離般若波羅密多，他們也沒有遠離方便。」

35.13“Blessed Lord, how do individual followers of the vehicle of the bodhisattvas not fall into the level of the śrāvakas or the level of the pratyekabuddhas because they are not separated from the perfection of wisdom or from skillful means?” {Ki.IV: 91}

35.13"世尊，菩薩乘的個別修行者如何因為不離般若波羅密多或方便而不墮入聲聞地或辟支佛地？" {Ki.IV: 91}

35.14“Subhūti,” replied the Blessed One, “it is excellent that you think to question the Tathāgata about this matter for the sake of individuals who follow the vehicle of the bodhisattvas. [F.301.a] Excellent! In this regard, Subhūti, at the beginning, when individual followers of the vehicle of the bodhisattvas dispense gifts, they do so with a mind that succumbs to [notions of] ‘me’ and ‘mine.’ When they maintain ethical discipline, cultivate tolerance, undertake perseverance, become absorbed in meditative concentration, and cultivate wisdom, they do so with a mind that succumbs to [notions of] ‘me’ and ‘mine.’ When they dispense gifts, they think, ‘I am giving gifts! I am giving gifts to them! I am a giver!’ and similarly, ‘I am maintaining ethical discipline! I maintain this ethical discipline! I am ethical! I am cultivating tolerance! This is the tolerance I cultivate! I am tolerant! I am undertaking perseverance! This is the perseverance I undertake! I am one who perseveres! I am absorbed in meditative concentration! These are the meditative concentrations in which I am absorbed! I am a meditator! I am cultivating wisdom! This is the wisdom I cultivate! I am wise!’ They give rise to conceits about gifts, they give rise to conceits on account of gifts, and they give rise to the conceit that they are givers. They give rise to conceits about ethical discipline, they give rise to conceits on account of ethical discipline, and they give rise to the conceit that they are ethical. They give rise to conceits about tolerance, they give rise to conceits on account of tolerance, and they give rise to the conceit that they are tolerant. They give rise to conceits about perseverance, they give rise to conceits on account of perseverance, and they give rise to the conceit that they are persevering. They give rise to conceits about the meditative concentrations, they give rise to conceits on account of the meditative concentrations, [F.301.b] and they give rise to the conceit that they are meditators. They give rise to conceits about wisdom, they give rise to conceits on account of wisdom, and they give rise to the conceit that they are wise. If you were to ask, ‘How is that?’ in the perfection of generosity there are no such concepts. The perfection of generosity is far removed. In the perfection of ethical discipline there are no such concepts. The perfection of ethical discipline is far removed. In the perfection of tolerance there are no such concepts. The perfection of tolerance is far removed. In the perfection of perseverance there are no such concepts. The perfection of perseverance is far removed. In the perfection of meditative concentration there are no such concepts. The perfection of meditative concentration is far removed. In the perfection of wisdom there are no such concepts. The perfection of wisdom is far removed.

35.14「須菩提，」世尊回答道，「你為了跟隨菩薩乘的士夫而提出這個問題詢問如來，實在是很好的。很好！須菩提，在這方面，跟隨菩薩乘的士夫最初布施時，是以被『我』和『我的』概念所支配的心來進行的。當他們持戒、修忍辱、修精進、入禪定和修慧時，也是以被『我』和『我的』概念所支配的心來進行的。當他們布施時，他們想著：『我在布施！我在給他們布施！我是施者！』同樣地，『我在持戒！我在持這個戒律！我是有戒律的！我在修忍辱！這是我修的忍辱！我是忍耐的！我在修精進！這是我修的精進！我是精進的！我在入禪定！這些是我入的禪定！我是修行者！我在修慧！這是我修的慧！我是有智慧的！』他們對布施生起慢，他們因為布施而生起慢，他們生起『我是施者』的慢。他們對持戒生起慢，他們因為持戒而生起慢，他們生起『我是有戒律的』的慢。他們對忍辱生起慢，他們因為忍辱而生起慢，他們生起『我是忍耐的』的慢。他們對精進生起慢，他們因為精進而生起慢，他們生起『我是精進的』的慢。他們對禪定生起慢，他們因為禪定而生起慢，他們生起『我是修行者』的慢。他們對慧生起慢，他們因為慧而生起慢，他們生起『我是有智慧的』的慢。如果你要問『怎麼樣呢？』在布施波羅蜜中沒有這樣的概念。布施波羅蜜是遠離的。在持戒波羅蜜中沒有這樣的概念。持戒波羅蜜是遠離的。在忍辱波羅蜜中沒有這樣的概念。忍辱波羅蜜是遠離的。在精進波羅蜜中沒有這樣的概念。精進波羅蜜是遠離的。在禪定波羅蜜中沒有這樣的概念。禪定波羅蜜是遠離的。在般若波羅蜜中沒有這樣的概念。般若波羅蜜是遠離的。

35.15“Indeed, it is the case that those [just-mentioned] individuals who follow the vehicle of the bodhisattvas do not understand that which is far removed, and do not understand that which is transcendent. They have not been sustained by the perfection of generosity, and they have not been sustained by the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. They have not been sustained by [the attributes and goals], up to and including all-aspect omniscience, for which reason they fall into the level of the śrāvakas or the level of the pratyekabuddhas, and are not emancipated in all-aspect omniscience.

35.15「確實，那些菩薩乘的追隨者不理解那遠離的事物，也不理解那超越的事物。他們沒有被布施波羅蜜所維持，也沒有被持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜或般若波羅蜜所維持。他們沒有被那些屬性和目標所維持，直至一切智智，因此他們墮落到聲聞地或辟支佛地，並且在一切智智中沒有得到解脫。」

35.16“Subhūti, if you ask how individual followers of the vehicle of the bodhisattvas are lacking in skillful means, in this regard, Subhūti, at the beginning individuals who follow the vehicle of the bodhisattvas dispense gifts without skillful means, they maintain ethical discipline without skillful means, they cultivate tolerance without skillful means, they undertake perseverance without skillful means, they are absorbed in meditative concentration without skillful means, [F.302.a] and they cultivate wisdom without skillful means. And they think, ‘I am giving gifts! This is the gift I am giving! I am giving a gift to them! I am a giver! I am maintaining ethical discipline! This is the ethical discipline I maintain! I am cultivating tolerance! This is the tolerance I cultivate! {Ki.IV: 92} I am undertaking perseverance! This is the perseverance I undertake! I am absorbed in the meditative concentrations! These are the meditative concentrations in which I am absorbed! I am cultivating wisdom! This is the wisdom I cultivate!’ They give rise to conceits about gifts, they give rise to conceits on account of gifts, and they give rise to the conceit that they are givers. They give rise to conceits about ethical discipline, they give rise to conceits on account of ethical discipline, and they give rise to the conceit that they are ethical. They give rise to conceits about tolerance, they give rise to conceits on account of tolerance, and they give rise to the conceit that they are tolerant. They give rise to conceits about perseverance, they give rise to conceits on account of perseverance, and they give rise to the conceit that they are persevering. They give rise to conceits about the meditative concentrations, they give rise to conceits on account of the meditative concentrations, and they give rise to the conceit that they are meditators. They give rise to conceits about wisdom, they give rise to conceits on account of wisdom, and they give rise to the conceit that they are wise. If you ask why, in the perfection of generosity there are no such concepts. If you ask why, it is because the perfection of generosity is not a perfection. The perfection of ethical discipline is not a perfection. The perfection of tolerance is not a perfection. The perfection of perseverance is not a perfection. The perfection of meditative concentration is not a perfection. [F.302.b] The perfection of wisdom is not a perfection.

35.16「須菩提，如果你問菩薩乘的士夫缺少方便是如何情況，在這方面，須菩提，起初菩薩乘的士夫布施時沒有方便，持戒時沒有方便，修忍辱時沒有方便，修精進時沒有方便，入禪定時沒有方便，修慧時沒有方便。他們這樣想：『我在布施！這是我布施的所施物！我在給他們布施！我是施者！我在持戒！這是我持的戒律！我在修忍辱！這是我修的忍辱！我在修精進！這是我修的精進！我在入禪定！這些是我入的禪定！我在修慧！這是我修的慧！』他們對所施物生起慢，他們因所施物而生起慢，他們生起自己是施者的慢。他們對戒律生起慢，他們因戒律而生起慢，他們生起自己是持戒的慢。他們對忍辱生起慢，他們因忍辱而生起慢，他們生起自己是修忍辱的慢。他們對精進生起慢，他們因精進而生起慢，他們生起自己是修精進的慢。他們對禪定生起慢，他們因禪定而生起慢，他們生起自己是修禪定者的慢。他們對慧生起慢，他們因慧而生起慢，他們生起自己是有慧的慢。如果你問為什麼，在布施波羅蜜中沒有這樣的概念。如果你問為什麼，那是因為布施波羅蜜不是波羅蜜。持戒波羅蜜不是波羅蜜。忍辱波羅蜜不是波羅蜜。精進波羅蜜不是波羅蜜。禪定波羅蜜不是波羅蜜。般若波羅蜜不是波羅蜜。」

35.17“It is indeed the case that those [aforementioned individuals] who follow the vehicle of the bodhisattvas do not understand that which is far removed, and do not understand that which is transcendent. They have not been sustained by the perfection of generosity, and they have not been sustained by the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. They have not been sustained by skillful means, and they have not been sustained by [the attributes and goals], up to and including all-aspect omniscience, for which reason they fall into the level of the śrāvakas or the level of the pratyekabuddhas, and are not emancipated in all-aspect omniscience.

35.17「確實，那些追隨菩薩乘的士夫不理解什麼是超越的，不理解什麼是世間的。他們沒有被布施波羅蜜所持，沒有被持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜或般若波羅蜜所持。他們沒有被方便所持，沒有被從方便直到一切智智等諸屬性與成就所持，因此他們墮入聲聞地或辟支佛地，不能在一切智智中獲得解脫。」

35.18“Subhūti, if you ask how individual followers of the vehicle of the bodhisattvas who have been sustained by the perfection of wisdom and by skillful means do not fall into the level of the śrāvakas or the level of the pratyekabuddhas, and attain unsurpassed, complete enlightenment, in this regard, Subhūti, when individual followers of the vehicle of the bodhisattvas from the very beginning dispense gifts, they do so with a mind that does not succumb to [notions of] ‘me’ and ‘mine.’ When they maintain ethical discipline, they do so with a mind that does not succumb to [notions of] ‘me’ and ‘mine.’ When they cultivate tolerance, they do so with a mind that does not succumb to [notions of] ‘me’ and ‘mine.’ When they undertake perseverance, they do so with a mind that does not succumb to [notions of] ‘me’ and ‘mine.’ When they cultivate meditative concentration, they do so with a mind that does not succumb to [notions of] ‘me’ and ‘mine.’ When they cultivate wisdom, they do so with a mind that does not succumb to [notions of] ‘me’ and ‘mine.’ They do not think, ‘I am giving gifts! I am giving gifts to them!’ They do not think, ‘I am maintaining ethical discipline! This is the ethical discipline I maintain! [F.303.a] I am cultivating tolerance! This is the tolerance I cultivate! {Ki.IV: 93} I am undertaking perseverance! This is the perseverance I undertake! I am absorbed in the meditative concentrations! These are the meditative concentrations in which I am absorbed! I am cultivating wisdom! This is the wisdom I am cultivating!’ They do not give rise to conceits about gifts, they do not give rise to conceits on account of gifts, and they do not give rise to the conceit that they are givers. They do not give rise to conceits about ethical discipline, they do not give rise to conceits on account of ethical discipline, and they do not give rise to the conceit that they are ethical. They do not give rise to conceits about tolerance, they do not give rise to conceits on account of tolerance, and they do not give rise to the conceit that they are tolerant. They do not give rise to conceits about perseverance, they do not give rise to conceits on account of perseverance, and they do not give rise to the conceit that they are persevering. They do not give rise to conceits about the meditative concentrations, they do not give rise to conceits on account of the meditative concentrations, and they do not give rise to the conceit that they are meditators. They do not give rise to conceits about wisdom, they do not give rise to conceits on account of wisdom, and they do not give rise to the conceit that they are wise. If you were to ask, ‘How is that?’ in the perfection of generosity there are no concepts through which they could give rise to conceits. This is because the perfection of generosity is not a perfection. In the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, perfection of meditative concentration, and the perfection of wisdom there are no concepts through which they could give rise to conceits. This is because the perfection of wisdom [and so forth] are not perfections. [F.303.b] In this case, the individuals who follow the vehicle of the bodhisattvas do indeed understand that which is far removed and that which is transcendent. They also do not give rise to conceits and they are sustained by the perfection of generosity. They are sustained by the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, and they are sustained by [the other attributes and goals], up to and including all-aspect omniscience, for which reason they do not fall into the level of the śrāvakas or the level of the pratyekabuddhas, and they will also attain unsurpassed, complete enlightenment.

35.18「須菩提，若問菩薩乘的士夫如何被般若波羅密多和方便所攝持，而不墮入聲聞地或辟支佛地，並證得無上正等菩提，須菩提，在這方面，菩薩乘的士夫從最初開始布施時，是以不執著於『我』和『我的』的心來布施。當他們持戒時，是以不執著於『我』和『我的』的心來持戒。當他們修忍辱時，是以不執著於『我』和『我的』的心來修忍辱。當他們修精進時，是以不執著於『我』和『我的』的心來修精進。當他們修禪定時，是以不執著於『我』和『我的』的心來修禪定。當他們修慧時，是以不執著於『我』和『我的』的心來修慧。他們不作『我在布施！我在布施給他們！』的想法。他們不作『我在持戒！這是我所持的戒律！我在修忍辱！這是我所修的忍辱！我在修精進！這是我所修的精進！我入於禪定！這些是我所入的禪定！我在修慧！這是我所修的慧！』的想法。他們不對所施物生起慢，不因所施物而生起慢，也不生起『我是施者』的慢。他們不對持戒生起慢，不因持戒而生起慢，也不生起『我是持戒者』的慢。他們不對忍辱生起慢，不因忍辱而生起慢，也不生起『我是忍辱者』的慢。他們不對精進生起慢，不因精進而生起慢，也不生起『我是精進者』的慢。他們不對禪定生起慢，不因禪定而生起慢，也不生起『我是修禪者』的慢。他們不對慧生起慢，不因慧而生起慢，也不生起『我是智者』的慢。若問為何，在布施波羅蜜中沒有他們因此能生起慢的概念。這是因為布施波羅蜜不是波羅蜜。持戒波羅蜜不是波羅蜜。忍辱波羅蜜不是波羅蜜。精進波羅蜜不是波羅蜜。禪定波羅蜜不是波羅蜜。般若波羅蜜不是波羅蜜。在這種情況下，菩薩乘的士夫確實理解遠離的法和世間超越的法。他們也不生起慢，並被布施波羅蜜所攝持。他們被持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜所攝持，並被包括一切智智在內的諸功德所攝持，因此他們不墮入聲聞地或辟支佛地，也必將證得無上正等菩提。」

35.19“So it is, Subhūti, that individuals who follow the vehicle of the bodhisattvas are sustained by the perfection of wisdom, they are sustained by skillful means, and they are sustained by [the other attributes and goals], up to and including all-aspect omniscience. They do not fall into the level of the śrāvakas or the level of the pratyekabuddhas.

35.19「須菩提，菩薩乘的追隨者就這樣被般若波羅密多所持，被方便所持，被乃至一切智智的諸般屬性和目標所持。他們不會墮入聲聞地或辟支佛地。」

35.20“Subhūti, if you ask how individuals who follow the vehicle of the bodhisattvas are sustained by skillful means, in this regard, Subhūti, individuals who follow the vehicle of the bodhisattvas from the very beginning dispense gifts with skillful means. They maintain ethical discipline with skillful means, they cultivate tolerance with skillful means, they undertake perseverance with skillful means, they are absorbed in the meditative concentrations with skillful means, and they cultivate wisdom with skillful means. For they do not think, ‘I am giving gifts! This is the gift I am giving! I am giving gifts to them!’ They do not think, ‘I am maintaining ethical discipline! This is the ethical discipline I maintain!’ They do not think, ‘I am cultivating tolerance! This is the tolerance I cultivate!’ They do not think, ‘I am undertaking perseverance! This is the perseverance I undertake!’ They do not think, ‘I am absorbed in the meditative concentrations! These are the meditative concentrations in which I am absorbed!’ [F.304.a] They do not think, ‘I am cultivating wisdom! This is the wisdom I cultivate!’ They do not give rise to conceits about gifts, they do not give rise to conceits on account of gifts, and they do not give rise to the conceit that they are givers. They do not give rise to conceits about ethical discipline, they do not give rise to conceits on account of ethical discipline, and they do not give rise to the conceit that they are ethical. They do not give rise to conceits about tolerance, they do not give rise to conceits on account of tolerance, and they do not give rise to the conceit that they are tolerant. They do not give rise to conceits about perseverance, they do not give rise to conceits on account of perseverance, and they do not give rise to the conceit that they are persevering. They do not give rise to conceits about the meditative concentrations, they do not give rise to conceits on account of the meditative concentrations, and they do not give rise to the conceit that they are meditators. They do not give rise to conceits about wisdom, they do not give rise to conceits on account of wisdom, and they do not give rise to the conceit that they are wise. If you ask why, it is because they with are without concepts, and in the perfection of generosity there are no concepts. If you ask why, it is because the perfection of generosity is not a perfection. They with are without concepts, and in 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 there are no concepts. If you ask why, it is because the perfection of wisdom [and so forth] are not perfections. In this case, the individuals who follow the vehicle of the bodhisattvas do indeed understand that which is far removed and they understand that which is transcendent, and yet they do not give rise to conceits. They are sustained by the perfection of generosity. They are sustained by the perfection of ethical discipline, [F.304.b] the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. They are sustained by skillful means, and they are sustained by [the other attributes and goals], up to and including all-aspect omniscience, for which reason they do not fall into the level of the śrāvakas or the level of the pratyekabuddhas, and they will also be emancipated in all-aspect omniscience.”

35.20「須菩提，若問菩薩乘的修行者如何以方便而得到維持，須菩提，菩薩乘的修行者從最初就以方便布施，以方便持戒，以方便修忍辱，以方便修精進，以方便修禪定，以方便修慧。因為他們不想『我在布施！這是我所布施的物！我在布施給他們！』他們不想『我在持戒！這是我所持的戒！』他們不想『我在修忍辱！這是我所修的忍辱！』他們不想『我在修精進！這是我所修的精進！』他們不想『我在修禪定！這些是我所修的禪定！』他們不想『我在修慧！這是我所修的慧！』他們不生起關於布施的慢，不因布施而生起慢，也不生起自己是施者的慢。他們不生起關於持戒的慢，不因持戒而生起慢，也不生起自己是守戒者的慢。他們不生起關於忍辱的慢，不因忍辱而生起慢，也不生起自己是修忍者的慢。他們不生起關於精進的慢，不因精進而生起慢，也不生起自己是修精進者的慢。他們不生起關於禪定的慢，不因禪定而生起慢，也不生起自己是修禪定者的慢。他們不生起關於般若的慢，不因般若而生起慢，也不生起自己是有智慧者的慢。若問何以故，因為他們無有概念，而在布施波羅密多中無有概念。若問何以故，因為布施波羅密多非波羅密。他們無有概念，而在布施波羅密多、持戒波羅密多、忍辱波羅密多、精進波羅密多、禪定波羅密多和般若波羅密多中無有概念。若問何以故，因為般若波羅密多等非波羅密。在此情況下，菩薩乘的修行者確實理解遠離之法，也理解超越之法，然而他們不生起慢。他們得到布施波羅密多的維持。他們得到持戒波羅密多、忍辱波羅密多、精進波羅密多、禪定波羅密多和般若波羅密多的維持。他們得到方便的維持，也得到一切智智等直至一切智智的維持，因此他們不墮入聲聞地或辟支佛地，也將在一切智智中得到解脫。」

35.21This completes the thirty-fifth chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”

35.21（結尾）