Chapter 55 第五十五章

55.1Then the venerable Subhūti asked the Blessed One, “Venerable Lord, when one speaks of the conduct of a bodhisattva, of what is the expression bodhisattva conduct a designation?”

55.1那時，尊者須菩提問世尊：「世尊，當人們談論菩薩行時，『菩薩行』這個名稱是指什麼的假名？」

“Subhūti,” replied the Blessed One, [F.144.b] “the expression bodhisattva conduct denotes conduct for the sake of enlightenment. That is why it is termed bodhisattva conduct.”

「須菩提，『菩薩行』這個名稱是指為了菩提而進行的行為。正因為如此，它才被稱為菩薩行。」世尊如是回答。

55.2“Blessed Lord, in what conduct do bodhisattva great beings engage?”

55.2「世尊，菩薩摩訶薩在什麼樣的行為中修學？」

The Blessed One replied, “They engage with the notion that physical forms are empty, yet they do so without any idea whatsoever of a duality. They engage with the notion that feelings, perceptions, formative predispositions, and consciousness are empty, yet they do so without any idea whatsoever of a duality. They engage with the notion that the sense fields, the sensory elements, and the links of dependent origination are empty, yet they do so without any idea whatsoever of a duality. They engage with the notion that 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 are empty. They engage with the notion that the emptiness of internal phenomena and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are empty. They engage with the notion that the first meditative concentration, the second meditative concentration, the third meditative concentration, the fourth meditative concentration, loving kindness, compassion, empathetic joy, equanimity, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception are empty. They engage with the notion that the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path are empty. They engage with the notion that 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.145.a] the meditative stability of emptiness, the meditative stability of signlessness, the meditative stability of 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 are empty. They engage with the notion that [the goals], up to and including all-aspect omniscience, are empty. They engage with the notion that the refinement of the buddhafields, the maturation of beings, inspired speech, and the actualization of letters are empty. They engage with the notion that the introduction to letters and the introduction to the absence of letters are empty. They engage with the notion that dhāraṇīs are empty, and they engage with the notion that conditioned elements and nonconditioned elements {Ki.V: 140} are empty, yet they do so without any idea whatsoever of a duality. [B62]

世尊回答說：「他們懷著色空的觀念而行，但完全沒有二元的想法。他們懷著受、想、行、識空的觀念而行，但完全沒有二元的想法。他們懷著處、界、緣起支空的觀念而行，但完全沒有二元的想法。他們懷著布施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜、般若波羅蜜空的觀念而行。他們懷著內空乃至無自性空空的觀念而行。他們懷著初禪定、第二禪定、第三禪定、第四禪定、慈愛、慈悲、喜、捨、空無邊處、識無邊處、無所有處、非想非非想處空的觀念而行。他們懷著念住、正勤、神足、根、力、覺支、八正道空的觀念而行。他們懷著聖諦、禪定、四無量心、無色定、八解脫、九次第定、空三昧、無相三昧、無願三昧、神通、三摩地、陀羅尼門、如來力、無畏、無礙解、佛不共法空的觀念而行。他們懷著乃至一切智智空的觀念而行。他們懷著佛土淨化、眾生成熟、辯才、字義成就空的觀念而行。他們懷著字門、無字門空的觀念而行。他們懷著陀羅尼空的觀念而行，也懷著有為法、無為法空的觀念而行，但完全沒有二元的想法。」

55.3“Subhūti, bodhisattva great beings who practice the perfection of wisdom in that manner conduct themselves in enlightenment. Therefore one speaks of ‘the bodhisattva conduct.’ ”

55.3「須菩提，菩薩摩訶薩以這樣的方式修習般若波羅密多，就是在菩提中行持自己。因此人們說『菩薩行』。」

55.4The venerable Subhūti then asked the Blessed One, “Blessed Lord, when one speaks of a buddha, what does the term buddha designate?”

55.4尊者須菩提於是向世尊請問：「世尊，當人們說到佛陀時，『佛陀』這個名稱是指什麼？」

“Subhūti,” replied the Blessed One, “it is genuine reality that is called buddha. Moreover, Subhūti, it is because they have attained that genuine reality that is consummate buddhahood that buddhas are so called. Buddhas are so called because they have realized genuine reality. Moreover, Subhūti, buddhas are so called because they have definitively attained consummate buddhahood with respect to all phenomena.”

「須菩提，所謂真實相，即是稱為佛。再者，須菩提，諸佛因為已經成就那真實相所謂的無上菩提，故稱為佛。諸佛因為已經證悟真實相，故稱為佛。再者，須菩提，諸佛因為對於一切法已經決定成就無上菩提，故稱為佛。」

55.5Subhūti then asked, “Blessed Lord, when one speaks of ‘enlightenment,’ what does the term enlightenment designate?” [F.145.b]

55.5須菩提隨後問道：「薄伽梵，當人們談論『菩提』時，『菩提』這個名稱指的是什麼？」

“Subhūti,” replied the Blessed One, “enlightenment designates emptiness. It designates the real nature. It designates the unmistaken real nature, the one and only real nature, reality, the realm of phenomena, the abiding nature of reality, maturity with respect to all phenomena, and the very limit of reality. Moreover, Subhūti, enlightenment is so called because this ‘enlightenment’ is the real nature, the unmistaken real nature, the one and only real nature, and it is unalterable. Moreover, Subhūti, enlightenment is so called because this ‘enlightenment’ is a mere name or sign. Moreover, Subhūti, genuine reality is the meaning of enlightenment. Moreover, Subhūti, enlightenment is so called because it is the realization that all phenomena are merely names or signs. Moreover, Subhūti, indivisible reality is the meaning of enlightenment. Moreover, Subhūti, enlightenment is so called because it is the enlightenment of the lord buddhas. Moreover, Subhūti, enlightenment is so called because it is the consummate buddhahood that the lord buddhas have attained.”

世尊回答說：「須菩提，菩提指的是空性。它指的是真如。它指的是無誤真如、唯一真如、實相、法界、法性住、一切法成熟和實際。再者，須菩提，菩提這樣被稱呼，是因為這個『菩提』是真如、無誤真如、唯一真如，而且是不可改變的。再者，須菩提，菩提這樣被稱呼，是因為這個『菩提』只是名稱或相。再者，須菩提，實相是菩提的意義。再者，須菩提，菩提這樣被稱呼，是因為它是一切法只是名稱或相的現證。再者，須菩提，不可分割的實相是菩提的意義。再者，須菩提，菩提這樣被稱呼，是因為它是諸佛的菩提。再者，須菩提，菩提這樣被稱呼，是因為它是諸佛已經成就的無上菩提。」

55.6“Blessed Lord, with regard to the roots of virtuous action of those bodhisattva great beings who conduct themselves in this enlightenment, and who practice the six perfections; practice all the aspects of emptiness; practice the thirty-seven factors conducive to enlightenment; practice 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 powers of the tathāgatas, the fearlessnesses, [F.146.a] the kinds of exact knowledge, and the distinct qualities of the buddhas; and who engage in [the goals], up to and including all-aspect omniscience, do they accumulate or do they decline? Do they decrease or do they increase? Do they arise or do they cease? Are they afflicted or are they purified?”

55.6「世尊，關於那些在此菩提中安住、修習六波羅密多的菩薩摩訶薩的善根，修習一切空性方面，修習三十七道品，修習聖諦、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、如來力、無畏、無礙解和佛不共法，並修習以一切智智為止境的目標，這些善根是增加還是減少？是衰退還是增長？是生起還是滅盡？是雜染還是清淨？」

55.7“Subhūti,” replied the Blessed One, “with regard to those bodhisattva great beings who conduct themselves in this enlightenment, and who practice the six perfections; practice all the aspects of emptiness; practice the thirty-seven factors conducive to enlightenment; {Ki.V: 141} practice the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, 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; and who engage in [the goals], up to and including all-aspect omniscience, nothing at all accumulates or declines, nothing decreases or increases, nothing arises or ceases, and nothing is defiled or purified. If you ask why, Subhūti, it is because, with regard to the enlightenment of bodhisattva great beings who practice the perfection of wisdom, nothing is established by way of apprehending, so that nothing at all will accumulate or decline, decrease or increase, arise or cease, or be defiled or purified.”

55.7「須菩提，對於那些在此菩提中行持的菩薩摩訶薩，修習六波羅密多；修習一切空性；修習三十七道品；修習聖諦、禪定、四無量心、無色定、解脫界、定地、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；以及從事乃至一切智智的目標者，沒有任何東西積累或衰減，沒有任何東西減少或增加，沒有任何東西生起或停止，沒有任何東西被染污或清淨。你若問為什麼，須菩提，這是因為，對於修習般若波羅密多的菩薩摩訶薩之菩提而言，沒有任何東西以執著的方式成立，因此沒有任何東西會積累或衰減、減少或增加、生起或停止、被染污或清淨。」

55.8“Blessed Lord, if, with regard to the enlightenment of bodhisattva great beings who practice the perfection of wisdom, [F.146.b] nothing is established by way of apprehending, so that nothing at all will accumulate or decline, decrease or increase, arise or cease, or be defiled or purified‍—in that case, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, how will they acquire the perfection of generosity? How will they acquire the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom? How will they practice the emptiness of internal phenomena? How will they practice [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities? How will they practice the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path? How will they practice the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, or the dhāraṇī gateways? How will they practice the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the distinct qualities of the buddhas? How will they practice the ten levels of the bodhisattvas? How will they transcend the levels of the śrāvakas and the pratyekabuddhas? How will they enter a bodhisattva’s full maturity?”

55.8「薄伽梵，如果關於修習般若波羅密多的菩薩摩訶薩的菩提，沒有任何東西以執著的方式而被建立，以至於沒有任何東西會積聚或衰退、減少或增加、產生或終止、或被染污或清淨——在這種情況下，薄伽梵，當菩薩摩訶薩修習般若波羅密多時，他們如何獲得布施波羅蜜？他們如何獲得持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜或般若波羅蜜？他們如何修習內空？他們如何修習其他空性方面，直至無自性空？他們如何修習念住、正勤、神足、根、力、覺支和八正道？他們如何修習聖諦、禪定、四無量心、無色界定、解脫界、定地、空、無相、無願、神通、三摩地或陀羅尼門？他們如何修習如來力、無畏、無礙解或佛不共法？他們如何修習菩薩的十地？他們如何超越聲聞和辟支佛的地位？他們如何進入菩薩的完全成熟位？」

55.9“Subhūti,” replied the Blessed One, [F.147.a] “bodhisattva great beings do not have any idea of a duality. Subhūti, it is not with duality that bodhisattva great beings practice the perfection of generosity. It is not with duality that they practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. It is not with duality that they practice the emptiness of internal phenomena. It is not with duality that they practice [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities,. It is not with duality that they practice the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, or the noble eightfold path. It is not with duality that they practice the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, or the dhāraṇī gateways. It is not with duality that they practice the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the distinct qualities of the buddhas. It is not with duality that they practice [the goals], up to and including all-aspect omniscience.”

55.9世尊回答道：「須菩提，菩薩摩訶薩並不執著於二元對立。須菩提，菩薩摩訶薩不以二元對立的方式修習布施波羅蜜。他們不以二元對立的方式修習持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜或般若波羅蜜。他們不以二元對立的方式修習內空。他們不以二元對立的方式修習其他各種空性，直至無自性空。他們不以二元對立的方式修習念住、正勤、神足、根、力、覺支或八正道。他們不以二元對立的方式修習聖諦、禪定、四無量心、無色定、解脫界、定地、空、無相、無願、神通、三摩地或陀羅尼門。他們不以二元對立的方式修習如來力、無畏、無礙解或佛不共法。他們不以二元對立的方式修習諸法，直至一切智智。」

55.10“Blessed Lord, if it is not with duality that they practice the perfection of generosity; practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom; not with duality that they practice any of the aspects of emptiness; not with duality that they practice the thirty-seven factors conducive to enlightenment; not with duality that they practice the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, [F.147.b] the aspects of liberation, {Ki.V: 142} the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, or the dhāraṇī gateways; not with duality that they practice the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the distinct qualities of the buddhas; and not with duality that they practice [the goals], up to and including all-aspect omniscience, in that case, how do the roots of virtuous action that those bodhisattva great beings possess increase manifold? Commencing from the time when they first begin to set their mind on enlightenment until their final setting of the mind on enlightenment, how do the roots of virtuous action increase manifold?”

55.10「世尊，若菩薩摩訶薩不以二元性修習布施波羅蜜；修習持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜或般若波羅蜜；不以二元性修習任何空性；不以二元性修習三十七道品；不以二元性修習聖諦、禪定、四無量心、無色界定、解脫界、定地、空、無相、無願、神通、三摩地或陀羅尼門；不以二元性修習如來力、無畏、無礙解或佛不共法；不以二元性修習乃至一切智智等目標，那麼，那些菩薩摩訶薩所擁有的善根如何會倍增呢？從他們最初發菩提心開始，直至最終發菩提心，善根如何會倍增呢？」

55.11“Subhūti,” replied the Blessed One, “those who practice in a dualistic manner do not grow the roots of virtuous action. If you ask why, Subhūti, all ordinary, simple persons depend on duality and they do not grow the roots of virtuous action. Bodhisattva great beings do not practice in a dualistic manner. Commencing from the time when they first begin to set their mind on enlightenment until their final setting of the mind on enlightenment, their roots of virtuous action do increase. They will not be debased by any roots of nonvirtuous action that the world with its gods, humans, and asuras may have. Consequently, they will not fall into the level of the śrāvakas or the level of the pratyekabuddhas, and neither will they be captivated by other nonvirtuous attributes. If those who are captivated by such phenomena were to practice the perfection of generosity, their roots of virtuous action would not increase manifold. If they were to practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom, their roots of virtuous action would not increase manifold. If they were to practice the emptiness of internal phenomena and if they were to practice [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, their roots of virtuous action [F.148.a] would not increase manifold. If they were to practice the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, or the noble eightfold path, their roots of virtuous action would not increase manifold. If they were to practice the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, or the dhāraṇī gateways, their roots of virtuous action would not increase manifold. If they were to practice the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the distinct qualities of the buddhas, their roots of virtuous action would not increase manifold. If they were to practice [the goals], up to and including all-aspect omniscience, their roots of virtuous action would not increase manifold. Bodhisattva great beings cannot be debased in that manner. Subhūti, so it is that they should practice the perfection of wisdom.”

55.11「須菩提，」世尊回答說，「那些以二元方式修習的人，善根不會增長。為什麼呢，須菩提？所有普通凡人都依賴於二元性，他們不會增長善根。菩薩摩訶薩不以二元方式修習。從他們初次發菩提心開始，直到最後的發菩提心為止，他們的善根會增長。他們不會被世間及天人阿修羅所有的任何惡根所貶低。因此，他們不會墮入聲聞地或辟支佛地，也不會被其他不善法所迷惑。如果那些被這樣的諸法所迷惑的人修習布施波羅蜜，他們的善根不會倍增。如果他們修習持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜或般若波羅蜜，他們的善根不會倍增。如果他們修習內空，以及修習包括無自性空在內的其他空性，他們的善根不會倍增。如果他們修習念住、正勤、神足、根、力、覺支或八正道，他們的善根不會倍增。如果他們修習聖諦、禪定、四無量心、無色定、解脫界、定地、空、無相、無願、神通、三摩地或陀羅尼門，他們的善根不會倍增。如果他們修習如來力、無畏、無礙解或佛不共法，他們的善根不會倍增。如果他們修習包括一切智智在內的諸目標，他們的善根不會倍增。菩薩摩訶薩不能以那種方式被貶低。須菩提，就是這樣，他們應該修習般若波羅密多。」

55.12“Blessed Lord, should bodhisattva great beings practice the perfection of wisdom for the sake of the roots of virtuous action?”

55.12「世尊，菩薩摩訶薩應該為了善根而修習般若波羅密多嗎？」

“No, Subhūti!” replied the Blessed One. “Bodhisattva great beings do not practice the perfection of wisdom for the sake of the roots of virtuous action. Nor indeed do they practice the perfection of wisdom for the sake of the roots of nonvirtuous action. Yet, bodhisattva great beings cannot attain all-aspect omniscience without having revered the lord buddhas, without having perfected the roots of virtuous action, or without having been accepted by spiritual mentors.” [F.148.b]

「不是這樣的，須菩提！」世尊回答說：「菩薩摩訶薩不是為了善根而修習般若波羅密多。他們也不是為了惡根而修習般若波羅密多。然而，菩薩摩訶薩若沒有尊敬諸佛、若沒有圓滿善根、或若沒有被善知識所接納，就不能證得一切智智。」

55.13“Blessed Lord, how do bodhisattva great beings who have revered the lord buddhas, who have been favored by the roots of virtuous action, and who have been accepted by spiritual mentors attain all-aspect omniscience?” {Ki.V: 143}

55.13「薄伽梵，曾經恭敬諸佛、蒙受善根恩澤、被善知識所接納的菩薩摩訶薩，如何才能證得一切智智？」

“In this regard, Subhūti,” replied the Blessed One, “commencing from the time when they first begin to set their mind on enlightenment, bodhisattva great beings revere the lord buddhas and acquire all the teachings that they have imparted, including the discourses, the sayings in prose and verse, the prophetic declarations, the verses, the aphorisms, the contexts, the quotations, the tales of past lives, the most extensive teachings, the marvelous events, the narratives, and the established instructions. Having acquired these, they have also investigated them verbally, examined them intensively through their mental faculties, and comprehended them through their view. They have mastered the dhāraṇīs, and having mastered the dhāraṇīs, they have developed exact knowledge. Those who have developed exact knowledge, having passed away and transmigrated from this life, will never squander those attributes until they have attained all-aspect omniscience. If they develop the roots of virtuous action in the presence of those lord buddhas and they are favored with those roots of virtuous action, they will never be reborn in the lower realms or among beings who have no leisure [to practice the Dharma]. Through these roots of virtuous action, they will acquire a pure physical body, and through these physical bodies they will also refine the buddhafields. They will bring beings to maturity. Even after being favored by those roots of virtuous action, they will never be without spiritual mentors, including the lord buddhas, bodhisattva great beings, and the excellent teachers of those who follow the vehicles of the śrāvakas and the pratyekabuddhas. [F.149.a] So it is, Subhūti, that bodhisattva great beings who practice the perfection of wisdom should revere the lord buddhas, they should develop the roots of virtuous action, and they should attend upon spiritual mentors.”

「須菩提，在這方面，」世尊回答說，「菩薩摩訶薩從最初發菩提心開始，就恭敬供養諸佛，並獲得諸佛所傳授的一切教法，包括經、重頌、授記、偈、諺語、因緣、引語、本生、廣說、希有、譬喻和論議。獲得這些教法後，他們用言語探究過，用心的根力深入觀察過，並通過自己的見解理解了它們。他們已經通曉陀羅尼，通曉陀羅尼後，他們便獲得了智見。獲得智見的人，在捨棄生命而輪迴之後，直到獲得一切智智為止，絕不會失去這些特質。如果他們在那些諸佛面前培育善根，並被那些善根所垂愛，他們就永遠不會轉生在下三道，或轉生到沒有暇息修習法的有情中。通過這些善根，他們將獲得清淨的身體，通過這些身體他們也將莊嚴佛土。他們將使有情成熟。即使被那些善根所垂愛，他們也永遠不會沒有善知識，包括諸佛、菩薩摩訶薩，以及追隨聲聞和辟支佛乘的優秀師傅。須菩提，正是這樣，修習般若波羅密多的菩薩摩訶薩應該恭敬供養諸佛，他們應該培育善根，他們應該親近善知識。」

55.14This completes the fifty-fifth chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”

55.14（結尾）