Chapter 57
第五十七章
57.1“Moreover, Subhūti, when bodhisattva great beings practice the perfection of ethical discipline, commencing from the time when they first begin to set their mind on enlightenment, they maintain ethical discipline through focusing their attention with all-aspect omniscience in mind. Thoughts of desire do not obscure them. Hatred does not obscure them. Delusion does not obscure them. Latent impulses do not obscure them. Obsessions do not obscure them. Other nonvirtuous attributes that might impede enlightenment also do not obscure them. These include miserliness, degenerate morality, thoughts of anger, thoughts of indolence, thoughts of irresolution, thoughts of distraction, thoughts of stupidity, {Ki.V: 145} pride, contempt, exalted pride, egotistical pride, the mindset of the śrāvakas, and the mindset of the pratyekabuddhas. If you ask why, Subhūti, it is because in this way they know that all phenomena are empty of their own defining characteristics, and they see that all phenomena are nonexistent, unoriginated, unconsummated, and not brought into being. [F.150.b] Although they penetrate the defining characteristics of all phenomena, they do so through defining characteristics that are unconditioned, in that all phenomena are said to be utterly ineffectual. Since they are endowed with such skill in means, they practice the perfection of ethical discipline while increasing their roots of virtuous action. Practicing the perfection of ethical discipline, they bring beings to maturity and refine the buddhafields. But other than that, in practicing the perfection of ethical discipline in order that they might protect all beings and bring beings to maturity, they do not aspire for other fruits of their ethical discipline, such that they would enjoy in cyclic existence.
57.1「而且，須菩提，當菩薩摩訶薩修習持戒波羅蜜時，從他們初次發菩提心之時起，他們以一切智智為心而專注注意力地維持戒律。貪欲之想不會遮蔽他們。瞋恚不會遮蔽他們。癡不會遮蔽他們。隨眠不會遮蔽他們。纏縛不會遮蔽他們。其他可能妨礙菩提的不善法也不會遮蔽他們。這些包括慳貪、毀戒、瞋恚之想、懶惰之想、缺乏印可之想、散亂之想、愚癡之想、慢、輕蔑、殊勝慢、我慢、聲聞的心態和辟支佛的心態。如果你問為什麼，須菩提，那是因為如此他們知道一切法都空於自相，他們看見一切法都非有、無起、未成就且未被創造。雖然他們通達一切法的相，但他們卻是通過無為的相來通達的，因為一切法據說是完全無效的。因為他們具足這樣的方便善巧，他們修習持戒波羅蜜同時增長他們的善根。修習持戒波羅蜜，他們使有情成熟並莊嚴佛土。但除此之外，他們修習持戒波羅蜜為了保護一切有情並使有情成熟，他們不會希求持戒的其他果報，以至於他們會在輪迴中享受。」
57.2“Moreover, Subhūti, when bodhisattva great beings practice the perfection of tolerance, commencing from the time when they first begin to set their mind on enlightenment, they cultivate tolerance through focusing their attention with all-aspect omniscience in mind. Thoughts of desire do not obscure them. Hatred does not obscure them. Delusion does not obscure them. Latent impulses do not obscure them. Obsessions do not obscure them. Other nonvirtuous attributes that might impede enlightenment also do not obscure them. These include miserliness, degenerate morality, thoughts of anger, thoughts of indolence, thoughts of irresolution, thoughts of distraction, thoughts of stupidity, pride, contempt, exalted pride, egotistical pride, the mindset of the śrāvakas, and the mindset of the pratyekabuddhas. If you ask why, Subhūti, it is because in this way they know that all phenomena are empty of their own defining characteristics, and they see that all phenomena are nonexistent, unoriginated, unconsummated, and not brought into being. Although they penetrate the defining characteristics of all phenomena, they do so through defining characteristics that are unconditioned, in that all phenomena are said to be utterly ineffectual. [F.151.a] Since they are endowed with such skill in means, they practice the perfection of tolerance while increasing their roots of virtuous action. Practicing the perfection of tolerance, they bring beings to maturity and refine the buddhafields. But other than that, in practicing the perfection of tolerance in order that they might protect all beings and bring beings to maturity, they do not aspire for other fruits of their tolerance, such that they would enjoy in cyclic existence.
57.2「而且，須菩提，當菩薩摩訶薩修習忍辱波羅蜜時，從他們最初發菩提心的時候開始，他們以一切智智為心焦點來修習忍辱。貪欲的想法不會使他們迷蔽。瞋恚不會使他們迷蔽。癡不會使他們迷蔽。隨眠不會使他們迷蔽。纏縛不會使他們迷蔽。其他可能阻礙菩提的不善法也不會使他們迷蔽。這些包括慳貪、毀戒、瞋恚之想、懶惰之想、不決之想、散亂之想、愚癡之想、慢、輕蔑、殊勝慢、我慢、聲聞的心態和辟支佛的心態。如果你問為什麼，須菩提，那是因為以這樣的方式，他們知道一切法皆空於自相，他們看到一切法非有、無起、未成就、未被創造。雖然他們透徹認識一切法的相，但他們是透過無為的相來做的，因為一切法被說為完全無效。由於他們具有這樣的方便善巧，他們修習忍辱波羅蜜同時增長善根。修習忍辱波羅蜜時，他們使有情成熟並莊嚴佛土。然而，除此之外，在修習忍辱波羅蜜以保護一切有情和使有情成熟時，他們不渴求忍辱的其他果報，以至於在輪迴中享受。」
57.3“Moreover, Subhūti, when bodhisattva great beings practice the perfection of perseverance, commencing from the time when they first begin to set their mind on enlightenment, they undertake perseverance through focusing their attention with all-aspect omniscience in mind. Thoughts of desire do not obscure them. Hatred does not obscure them. Delusion does not obscure them. Latent impulses do not obscure them. Obsessions do not obscure them. Other nonvirtuous attributes that might impede enlightenment also do not obscure them. These include miserliness, degenerate morality, thoughts of anger, thoughts of indolence, thoughts of irresolution, thoughts of distraction, thoughts of stupidity, pride, contempt, exalted pride, egotistical pride, the mindset of the śrāvakas, and the mindset of the pratyekabuddhas. {Ki.V: 146} If you ask why, Subhūti, it is because in this way they know that all phenomena are empty of their own defining characteristics, and they see that all phenomena are nonexistent, unoriginated, unconsummated, and not brought into being. Although they penetrate the defining characteristics of all phenomena, they do so through defining characteristics that are unconditioned, in that all phenomena are said to be utterly ineffectual. Since they are endowed with such skill in means, they practice the perfection of perseverance while increasing their roots of virtuous action. Practicing the perfection of perseverance, [F.151.b] they bring beings to maturity and refine the buddhafields. But other than that, in practicing the perfection of perseverance in order that they might protect all beings and bring beings to maturity, they do not aspire for other fruits of their perseverance, such that they would enjoy in cyclic existence.
57.3「而且，須菩提，當菩薩摩訶薩修習精進波羅蜜時，從他們初次發菩提心之時起，他們通過以一切智智為心的注意力來修習精進。貪欲的思想不會遮蔽他們。瞋恚不會遮蔽他們。癡不會遮蔽他們。隨眠不會遮蔽他們。纏縛不會遮蔽他們。其他可能阻礙菩提的不善法也不會遮蔽他們。這些包括慳貪、毀戒、瞋恚之念、懶惰之念、不決之念、散亂之念、愚癡之念、慢、輕蔑、殊勝慢、自我慢、聲聞之心態和辟支佛之心態。如果你問為什麼，須菩提，那是因為他們以此方式知道一切法都離於自相而空，他們見到一切法都非有、無起、未成就和非所造作。雖然他們通達一切法的相，但他們是通過無為的相來通達的，因為一切法都被說為完全無效。由於他們具備這樣的方便善巧，他們修習精進波羅蜜同時增長善根。修習精進波羅蜜，他們使有情成熟並莊嚴佛土。除此之外，在為了保護一切有情及使有情成熟而修習精進波羅蜜時，他們不渴求精進的其他果報，以至於在輪迴中享受。」
57.4“Moreover, Subhūti, when bodhisattva great beings practice the perfection of meditative concentration, commencing from the time when they first begin to set their mind on enlightenment, they are absorbed in meditative concentration through focusing their attention with all-aspect omniscience in mind. Thoughts of desire do not obscure them. Hatred does not obscure them. Delusion does not obscure them. Latent impulses do not obscure them. Obsessions do not obscure them. Other nonvirtuous attributes that might impede enlightenment also do not obscure them. These include miserliness, degenerate morality, thoughts of anger, thoughts of indolence, thoughts of irresolution, thoughts of distraction, thoughts of stupidity, pride, contempt, exalted pride, egotistical pride, the mindset of the śrāvakas, and the mindset of the pratyekabuddhas. {Ki.V: 147} If you ask why, Subhūti, it is because in this way they know that all phenomena are empty of their own defining characteristics, and they see that all phenomena are nonexistent, unoriginated, unconsummated, and not brought into being. Although they penetrate the defining characteristics of all phenomena, they do so through defining characteristics that are unconditioned, in that all phenomena are said to be utterly ineffectual. Since they are endowed with such skill in means, they practice the perfection of meditative concentration while increasing their roots of virtuous action. Practicing the perfection of meditative concentration, they bring beings to maturity and refine the buddhafields. [F.152.a] But other than that, in practicing the perfection of meditative concentration in order that they might protect all beings and bring beings to maturity, they do not aspire for other fruits of their meditative concentration, such that they would enjoy in cyclic existence.
57.4「此外，須菩提，菩薩摩訶薩修習禪定波羅蜜時，從最初發菩提心之時起，就以一切智智為念而專注修習禪定。貪欲之念不能遮蔽他們，瞋恨不能遮蔽他們，癡迷不能遮蔽他們，隨眠不能遮蔽他們，纏縛不能遮蔽他們。其他可能妨礙菩提的不善法也不能遮蔽他們。這些包括慳貪、毀戒、嗔恚之念、懶惰之念、不堅定之念、散亂之念、愚癡之念、慢心、輕蔑、殊勝慢、自我慢、聲聞之心，以及辟支佛之心。須菩提，你問為什麼呢？就是因為這樣他們了知一切法皆空其自相，並且他們見到一切法非有、無起、未圓滿、未生起。雖然他們通達一切法的相，但卻通過無為之相來通達，因為一切法被說為完全無效。由於具足這樣的方便善巧，他們在修習禪定波羅蜜的同時增長善根。修習禪定波羅蜜，他們使有情成熟並莊嚴佛土。除此以外，他們在修習禪定波羅蜜以保護一切有情並使有情成熟時，不希求禪定的其他果報，以至於在輪迴中享受。」
57.5“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, commencing from the time when they first begin to set their mind on enlightenment, they cultivate wisdom through focusing their attention with all-aspect omniscience in mind. Thoughts of desire do not obscure them. Hatred does not obscure them. Delusion does not obscure them. Latent impulses do not obscure them. Obsessions do not obscure them. Other nonvirtuous attributes that might impede enlightenment also do not obscure them. These include miserliness, degenerate morality, thoughts of anger, thoughts of indolence, thoughts of irresolution, thoughts of distraction, thoughts of stupidity, pride, contempt, exalted pride, egotistical pride, the mindset of the śrāvakas, and the mindset of the pratyekabuddhas. If you ask why, Subhūti, it is because in this way they know that all phenomena are empty of their own defining characteristics, and they see that all phenomena are nonexistent, unoriginated, unconsummated, and not brought into being. Although they penetrate the defining characteristics of all phenomena, they do so through defining characteristics that are unconditioned, in that all phenomena are said to be utterly ineffectual. Since they are endowed with such skill in means, they practice the perfection of wisdom while increasing their roots of virtuous action. Practicing the perfection of wisdom, they bring beings to maturity and refine the buddhafields. But other than that, [F.152.b] in practicing the perfection of wisdom in order that they might protect all beings and bring beings to maturity, they do not aspire for other fruits of their wisdom, such that they would enjoy in cyclic existence.”
57.5「此外，須菩提，當菩薩摩訶薩修習般若波羅密多時，從最初發菩提心之時起，他們便以一切智智為注意焦點而修習般若。貪欲之想不能遮蔽他們。瞋恚不能遮蔽他們。癡不能遮蔽他們。隨眠不能遮蔽他們。纏縛不能遮蔽他們。其他可能阻礙菩提的不善法也不能遮蔽他們。這些包括慳貪、毀戒、嗔恚之想、懶惰之想、印可之想、散亂之想、愚癡之想、慢、輕蔑、殊勝慢、我慢、聲聞心態及辟支佛心態。須菩提，你問為什麼呢？那是因為以此方式，他們了知一切法都空於其自相，並且他們看到一切法都非有、無起、未成、非作為。儘管他們通達一切法的相，但他們是通過無為的相而通達的，因為一切法被說為完全無效。由於他們具備如此的方便善巧，他們在修習般若波羅密多的同時增長善根。通過修習般若波羅密多，他們使有情成熟並莊嚴佛土。但除此之外，在修習般若波羅密多以保護一切有情並使有情成熟時，他們不追求其般若的其他果報，以至於在輪迴中享受。」
57.6This completes the fifty-seventh chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
57.6（結尾）