Chapter 65
第六十五章
65.1Then the venerable Subhūti asked the Blessed One, “Blessed Lord, if bodhisattva great beings do not have the fortune to have attained consummate buddhahood in unsurpassed, complete enlightenment, even though they have perfected the path of enlightenment by practicing the six perfections; by practicing the fourteen aspects of emptiness and the thirty-seven factors conducive to enlightenment; by practicing the three gateways of liberation, the meditative concentrations, the aspects of liberation, the meditative stabilities, all the [formless] absorptions, the truths of the noble ones, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways; and by practicing 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, Blessed Lord, how do those bodhisattva great beings attain consummate buddhahood in unsurpassed, complete enlightenment?”
65.1那時尊者須菩提問世尊說：「薄伽梵，如果菩薩摩訶薩雖然已經通過修行六波羅密多、修行十四種空、三十七道品、三解脫門、禪定、解脫界、三摩地、一切無色定、聖諦、神通、三摩地和陀羅尼門，以及修行如來十力、四無所畏、四無礙智、大慈、大悲和十八不共法，而圓滿了菩提道，但還沒有獲得無上正等菩提的佛果，薄伽梵，那些菩薩摩訶薩怎樣才能成就無上正等菩提的佛果呢？」
65.2“Subhūti,” replied the Blessed One, [F.280.b] “when bodhisattva great beings practice the perfection of wisdom, if through skill in means they practice the perfection of generosity but do so without apprehending gifts, donors, or recipients, and without engaging in anything else apart from these [three] attributes, {Ki.VIII: 106} at that time bodhisattva great beings acquire the path of enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will attain consummate buddhahood in unsurpassed, complete enlightenment.
65.2「須菩提，菩薩摩訶薩修習般若波羅密多時，若以方便善巧修習布施波羅蜜，但不執著所施物、施者或受者，且不執著這三者以外的任何事物，那時菩薩摩訶薩獲得菩提道。須菩提，若菩薩摩訶薩如此修習般若波羅密多，以方便善巧將成就無上正等菩提。」
65.3“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if through skill in means they practice the perfection of ethical discipline but do so without apprehending [the vows of] ethical discipline or those who maintain ethical discipline, and without engaging in anything else apart from these two attributes, at that time bodhisattva great beings acquire the path of enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will attain consummate buddhahood in unsurpassed, complete enlightenment.
65.3「此外，須菩提，當菩薩摩訶薩修習般若波羅密多時，若菩薩摩訶薩通過方便善巧修習持戒波羅蜜，但不執著戒律或持戒的人，且不執著這兩種屬性以外的任何事物，此時菩薩摩訶薩即能獲得菩提道。須菩提，若菩薩摩訶薩如是修習般若波羅密多，通過方便善巧，彼等菩薩摩訶薩將成就無上正等菩提。」
65.4“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they practice the perfection of tolerance but do so without apprehending tolerance or those who are tolerant, and without engaging in anything else apart from these two attributes, at that time bodhisattva great beings will acquire the path of enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will attain consummate buddhahood in unsurpassed, complete enlightenment.
65.4「而且，須菩提，當菩薩摩訶薩修習般若波羅密多時，若他們修習忍辱波羅密，但不執著忍辱或修忍辱者，且不從事這兩種特性以外的任何事物，那時菩薩摩訶薩將獲得菩提道。須菩提，若菩薩摩訶薩以此方式修習般若波羅密多，透過方便善巧，他們將成就無上正等菩提。」
65.5“Moreover, Subhūti, when bodhisattva great beings [F.281.a] practice the perfection of wisdom, if they practice the perfection of perseverance but do so without apprehending perseverance or those who undertake perseverance, and without engaging in anything else apart from these two attributes, at that time bodhisattva great beings will acquire the path of enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will attain consummate buddhahood in unsurpassed, complete enlightenment.
65.5「此外，須菩提，當菩薩摩訶薩修習般若波羅密多時，若修習精進波羅蜜，但不執著精進或修精進者，且不執著除這兩種特性外的任何事物，此時菩薩摩訶薩將證得菩提道。須菩提，若菩薩摩訶薩如是修習般若波羅密多，通過方便善巧，他們將證得無上正等菩提。」
65.6“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they practice the perfection of meditative concentration but do so without apprehending meditative concentration or those who meditate, and without engaging in anything else apart from these two attributes, at that time bodhisattva great beings will acquire the path of enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will attain consummate buddhahood in unsurpassed complete enlightenment.
65.6「此外，須菩提，菩薩摩訶薩修行般若波羅密多時，若修行禪定波羅蜜，但不執著禪定，也不執著修禪定的人，除此二者之外不執著任何其他事物，此時菩薩摩訶薩便能獲得菩提道。須菩提，若菩薩摩訶薩以此方式修行般若波羅密多，他們將通過方便善巧而成就無上正等菩提。」
65.7“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they cultivate the perfection of wisdom but do so without apprehending wisdom or those who have wisdom, and without engaging in anything else apart from these two attributes, at that time bodhisattva great beings will acquire the path of enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will attain consummate buddhahood in unsurpassed, complete enlightenment.
65.7「再者，須菩提，當菩薩摩訶薩修習般若波羅密多時，若修習般若波羅密多，但不執著般若或具有般若者，且除了這兩個特性之外不從事任何其他事物，那時菩薩摩訶薩將獲得菩提道。須菩提，若菩薩摩訶薩以此方式修習般若波羅密多，通過方便善巧他們將成就無上正等菩提的無上菩提。」
65.8“Moreover, Subhūti, when bodhisattva great beings [F.281.b] practice the perfection of wisdom, if they practice [the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, but do so without apprehending the distinct qualities of the buddhas [and so forth] or those who cultivate the distinct qualities of the buddhas [and so forth], and without engaging in anything else apart from these two attributes, at that time bodhisattva great beings will acquire the path of enlightenment. Subhūti, if bodhisattva great beings practice the perfection of wisdom in that manner, through skill in means they will attain consummate buddhahood in unsurpassed, complete enlightenment.”
65.8「而且，須菩提，菩薩摩訶薩修般若波羅密多時，如果修習因果之相，乃至十八不共法，但不執著佛不共法及修習佛不共法的有情，也不執著除此二相之外的任何事物，此時菩薩摩訶薩就會獲得菩提道。須菩提，菩薩摩訶薩如以此種方式修習般若波羅密多，他們通過方便善巧將證得無上菩提。」
65.9Then the venerable Śāradvatīputra asked the Blessed One, “Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, how do they persevere in the path of enlightenment?”
65.9那時，尊者舍利弗問薄伽梵道：「世尊，菩薩摩訶薩修習般若波羅密多時，如何安住於菩提道上？」
65.10“Śāradvatīputra,” replied the Blessed One, “in this regard, when bodhisattva great beings practice the perfection of wisdom through skill in means they neither associate with nor disassociate from physical forms. If you ask why, it is because physical forms have no essential nature with which they could associate or from which they could disassociate. They neither associate with nor disassociate from feelings, perceptions, formative predispositions, or consciousness. If you ask why, it is because consciousness [and so forth] have no essential nature with which they could associate or from which they could disassociate.
65.10「舍利弗，」世尊回答說，「在這方面，當菩薩摩訶薩們透過方便善巧修習般若波羅密多時，他們既不執著色，也不離棄色。你問為什麼呢？因為色沒有自性，所以無法執著或離棄。他們既不執著受、想、行、識，也不離棄受、想、行、識。你問為什麼呢？因為識等沒有自性，所以無法執著或離棄。」
65.11“They neither associate with nor disassociate from the sense fields, the sensory elements, or the links of dependent origination. If you ask why, it is because the links of dependent origination [and so forth] have no essential nature with which they could associate or from which they could disassociate.
65.11「他們既不執著於處，也不遠離於處，既不執著於界，也不遠離於界，既不執著於緣起支，也不遠離於緣起支。為什麼呢？因為緣起支等沒有自性，他們既無法對之執著，也無法對之遠離。」
65.12“They neither associate with nor disassociate from the perfections, all the aspects of emptiness, or the factors conducive to enlightenment. If you ask why, it is because the factors conducive to enlightenment [and so forth] have no essential nature with which they could associate or from which they could disassociate. {Ki.VIII: 107} [F.282.a]
65.12「他們既不與波羅密多相連，也不與波羅密多相離，既不與一切空性相連，也不與一切空性相離，既不與覺支相連，也不與覺支相離。若問其故，乃因覺支等無有自性，可與之相連或相離。」
65.13“They neither associate with nor disassociate from 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. If you ask why, it is because the dhāraṇī gateways [and so forth] have no essential nature with which they could associate or from which they could disassociate.
65.13「菩薩摩訶薩既不親近也不遠離聖諦、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。你若問為什麼，那是因為陀羅尼門[等等]沒有自性，可以親近或遠離。」
65.14“They neither associate with nor disassociate from the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, or the distinct qualities of the buddhas. If you ask why, it is because the distinct qualities of the buddhas [and so forth] have no essential nature with which they could associate or from which they could disassociate.”
65.14「他們既不執著也不捨離如來十力、四無所畏、四無礙智、大慈、大悲或佛不共法。如果你問為什麼，那是因為佛不共法（以及所有這些）沒有自性，他們既無法以此執著，也無法以此捨離。」
65.15“Blessed Lord, if there is no essential nature with which they could associate or from which they could disassociate, how do bodhisattva great beings actualize the perfection of wisdom, in which they should train? Without having trained in the perfection of wisdom, bodhisattva great beings cannot attain consummate buddhahood in unsurpassed, complete enlightenment.”
65.15「薄伽梵，如果說沒有自性可以讓他們執著或不執著，那麼菩薩摩訶薩如何才能實現應當修習的般若波羅密多呢？菩薩摩訶薩如果沒有修習般若波羅密多，就無法證得無上正等菩提的無上菩提。」
65.16“Śāradvatīputra, it is so! It is so,” replied the Blessed One. “It is as you have said. Without having trained in the perfection of wisdom, bodhisattva great beings cannot attain consummate buddhahood in unsurpassed, complete enlightenment. But they do so through skill in means, not without skill in means. Śāradvatīputra, when bodhisattva great beings [F.282.b] practice the perfection of wisdom, if they were to apprehend the lack of essential nature with respect to anything, for that reason they would also grasp it. But, on the contrary, since they do not apprehend that, what could be grasped such that one could say, ‘These are physical forms. These are feelings. These are perceptions. These are formative predispositions. This is consciousness’? What could be grasped such that one could say, ‘These are the sense fields, the sensory elements, and the links of dependent origination. These are the perfections, all the aspects of emptiness, and the factors conducive to enlightenment. These are 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, and the dhāraṇī gateways. These are the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas. These are [the goals], up to and including all-aspect omniscience’?
65.16「舍利弗，確實如此！確實如此，」世尊答道。「正如你所說的一樣。菩薩摩訶薩若未曾修習般若波羅密多，便無法證得無上正等菩提。然而，他們是通過方便善巧而證得，而非不通過方便善巧。舍利弗，當菩薩摩訶薩修習般若波羅密多時，若他們對任何事物執著於無自性，因此他們也會執取它。但相反地，既然他們不執著於此，那麼又有什麼可被執取，使得人們可以說『這些是色。這些是受。這些是想。這些是行。這是識』呢？又有什麼可被執取，使得人們可以說『這些是處、界和緣起支。這些是波羅密多、一切空性相和覺支。這些是聖諦、禪定、無量心、無色定、解脫界、定地、空、無相、無願、神通、三摩地和陀羅尼門。這些是如來十力、四無所畏、四無礙智、大慈、大悲和佛不共法。這些是直至一切智智的諸法』呢？」
65.17“Śāradvatīputra, the perfection of wisdom cannot be grasped. The perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity cannot be grasped. All the aspects of emptiness and the factors conducive to enlightenment cannot be grasped. 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, [F.283.a] emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways cannot be grasped. 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 cannot be grasped.
65.17「舍利弗，般若波羅密多不可執著。禪定波羅密多、精進波羅密多、忍辱波羅密多、持戒波羅密多、布施波羅密多不可執著。一切空性、覺支不可執著。聖諦、禪定、無量心、無色定、解脫界、定地、空、無相、無願、神通、三摩地、陀羅尼門不可執著。如來十力、四無所畏、四無礙智、大慈、大悲、十八不共法不可執著。」
65.18“Śāradvatīputra, this is a perfection that cannot be grasped. Such is the perfection of wisdom. Bodhisattva great beings should train in it. Bodhisattva great beings who train in it do not apprehend even the training, let alone the perfection of wisdom, let alone enlightenment, let alone the attributes of enlightenment, let alone the attributes of the buddhas, let alone the attributes of the pratyekabuddhas, let alone the attributes of the śrāvakas, let alone the attributes of ordinary persons. If you ask why, Śāradvatīputra, it is because the essential nature of anything at all is not discerned. When, in that manner, all phenomena have the essential nature of nonentity, what are the attributes of ordinary persons? What are those of one entering the stream to nirvāṇa? What are those of one destined for only one more rebirth, one no longer subject to rebirth, arhats, or pratyekabuddhas? What are those of bodhisattvas? What are those of tathāgatas, arhats, completely awakened buddhas? If these individuals are not apprehensible, how could the attributes that describe an ordinary person, one entering the stream to nirvāṇa, one destined for only one more rebirth, one no longer subject to rebirth, an arhat, a pratyekabuddha, a bodhisattva, or a tathāgata, arhat, [F.283.b] completely awakened buddha possibly arise?”
65.18「舍利弗，這就是不可認識的波羅密。這樣就是般若波羅密多。菩薩摩訶薩應當修習它。修習它的菩薩摩訶薩，甚至不認識修習本身，更不用說認識般若波羅密多，更不用說認識菩提，更不用說認識菩提的屬性，更不用說認識佛的屬性，更不用說認識辟支佛的屬性，更不用說認識聲聞的屬性，更不用說認識凡夫的屬性。如果你問為什麼，舍利弗，那是因為根本不能認識任何事物的自性。當一切諸法都具有無性本質時，凡夫的屬性是什麼？預流向者的屬性是什麼？一來向者、不還者、阿羅漢或辟支佛的屬性是什麼？菩薩的屬性是什麼？如來、阿羅漢、完全覺悟的佛陀的屬性是什麼？如果這些士夫不可認識，那麼描述凡夫、預流向者、一來向者、不還者、阿羅漢、辟支佛、菩薩或如來、阿羅漢、完全覺悟的佛陀的屬性怎麼可能產生呢？」
65.19“Blessed Lord, when all phenomena are nonentities, why is it apprehended that ‘this is an ordinary person,’ and so on, up to ‘this is a tathāgata, arhat, completely awakened buddha’?”
65.19「薄伽梵，既然諸法皆為無性，為何還會執著『這是凡夫』，乃至『這是如來、阿羅漢、完全覺悟的佛陀』呢？」
65.20“Śāradvatīputra, does there exist, has there existed, or will there exist an entity of physical forms such as that on which ordinary people are fixated?” asked the Blessed One in return.
65.20「舍利弗，凡夫執著的色法的有實物，過去存在、現在存在或未來存在嗎？」世尊反問道。
“No, Blessed Lord, except in erroneous views.”
「不存在，薄伽梵，除了邪見之外。」
65.21“Śāradvatīputra, does there exist, has there existed, or will there exist an entity of feelings, perceptions, formative predispositions, or consciousness, such as those on which ordinary people are fixated?” asked the Blessed One.
65.21「舍利弗，受、想、行、識有無性嗎？從前有、現在有、將來有，使得凡夫執著的那樣的無性嗎？」世尊如是問道。
“No, Blessed Lord, except in erroneous views.”
「不存在，世尊，除了在邪見中。」
65.22“Śāradvatīputra, does there exist, has there existed, or will there exist an entity of [the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, such as those on which ordinary people are fixated?” asked the Blessed One.
65.22「舍利弗，是否存在、曾經存在或將來存在任何果報屬性的有，直到包括十八不共法在內，即凡夫所執著的那樣的有呢？」世尊問道。
“No, Blessed Lord, except in erroneous views.”
「不存在，世尊，除了在邪見中。」
65.23“Śāradvatīputra, it is so. It is so,” continued the Blessed One. “It is through erroneous views that beings falsely imagine all phenomena that are nonentities. Therefore, when bodhisattva great beings practice the perfection of wisdom, through skill in means they see that all phenomena are nonentities and set out for unsurpassed, complete enlightenment.” {Ki.VIII: 109} [F.284.a]
65.23「舍利弗，是的，是的，」世尊繼續說道，「眾生正是通過邪見而虛妄地想像一切法都是無性的。因此，當菩薩摩訶薩修習般若波羅密多時，通過方便善巧，他們見到一切法都是無性的，並為了無上正等菩提而努力前進。」
65.24“Blessed Lord, what is the skill in means through which bodhisattva great beings see that all phenomena are nonentities and set out for unsurpassed, complete enlightenment?”
65.24「世尊，菩薩摩訶薩透過什麼樣的方便善巧，能夠看到一切法都是無性，並朝向無上正等菩提前進呢？」
“In this regard, Śāradvatīputra,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, they do not observe anything at all as an entity that would impede them; or as an entity that, having impeded them, would cause them to be discouraged; or that, having caused them to be discouraged, would cause them to be idle; or that, having caused them to be idle, would cause them to be exasperated; or that, having caused them to be exasperated, would cause them to be indolent.
「舍利弗，在這方面，」世尊回答說，「菩薩摩訶薩修習般若波羅密多時，不觀察任何作為有對的法，會妨礙他們；也不觀察任何作為有對的法，已經妨礙他們，會導致他們沮喪；或者已經導致他們沮喪，會導致他們懈怠；或者已經導致他們懈怠，會導致他們煩躁；或者已經導致他們煩躁，會導致他們懶惰。」
65.25“Śāradvatīputra, apart from the delusion of beings that is fixated on phenomena such as ‘aggregates,’ ‘sense fields,’ ‘sensory elements,’ or ‘links of dependent origination,’ all phenomena are nonentities. They are without life forms and devoid of life. They are of the essential nature of nonentity. They are empty of inherent existence. So it is that when bodhisattva great beings practice the perfection of wisdom, they observe that all phenomena are of the essential nature of nonentity, empty of inherent existence, and empty of intrinsic defining characteristics. Conjuring up their body in the manner of an illusionist, they teach the Dharma to beings. To those beings who have become miserly, they speak of generosity. To those of poor ethical discipline, they converse on ethical discipline. To beings with malice, they speak of tolerance. [F.284.b] To those who are indolent, they speak of perseverance. To those of distracted mind, they speak of meditative stability. To those of stupidity, they speak of wisdom. And once those beings have been established in generosity, and established in ethical discipline, tolerance, perseverance, meditative stability, and wisdom, they speak to them about sublime matters, through which they will attain the fruit of entering the stream to nirvāṇa, they will attain the fruit of being destined for only one more rebirth, they will attain the fruit of no longer being subject to rebirth, they will attain arhatship, they will attain individual enlightenment , and they will attain all-aspect omniscience.”
65.25「舍利弗，除了眾生對於蘊、處、界或緣起支等諸法的癡迷之外，一切諸法都是無性的。它們沒有生者，也沒有生命。它們具有無性本質。它們無自性空。因此，當菩薩摩訶薩修習般若波羅密多時，他們觀察一切諸法都具有無性本質，無自性空，無自相。如幻師般變現身體，他們為眾生說法。對於變得慳吝的眾生，他們開示布施。對於戒律差的眾生，他們談論持戒。對於有瞋恚的眾生，他們開示忍。對於懶惰的眾生，他們開示精進。對於散亂心的眾生，他們開示三摩地。對於愚癡的眾生，他們開示般若。一旦那些眾生被安立於布施，並被安立於持戒、忍、精進、三摩地和般若，他們就向他們開示勝法，通過這些勝法，他們將證得預流果，他們將證得一來果，他們將證得不還果，他們將證得阿羅漢果，他們將證得獨覺菩提，他們將證得一切智智。」
65.26“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, if they converse with beings who are nonexistent and not discernible, engaging them in generosity and engaging them in ethical discipline, tolerance, perseverance, meditative stability, and wisdom, and, over and above that, converse with them on sublime matters through which they will attain the fruit of entering the stream to nirvāṇa, attain the fruit of being destined for only one more rebirth, attain the fruit of no longer being subject to rebirth, arhatship, or individual enlightenment , and attain [the goals], up to and including all-aspect omniscience, how are they not apprehensible?” {Ki.VIII: 110}
65.26「世尊，當菩薩摩訶薩修習般若波羅密多時，若與非有、不可認識的有情相談，令其修習布施，令其修習戒律、忍、精進、三摩地和般若，並進而與其談論勝法，使其得證須陀洹果、得證一來果、得證不還果、得證阿羅漢果或獨覺菩提，直至得證一切智智，為何他們不是不可認識的？」
65.27“Śāradvatīputra,” replied the Blessed One, “there is no apprehending at all for bodhisattva great beings who practice the perfection of wisdom. If you ask why, it is because when those bodhisattva [F.285.a] great beings practice the perfection of wisdom, they do not apprehend any beings at all, except in conventional terms by way of relative symbols. In this regard, Śāradvatīputra, bodhisattva great beings teach the Dharma to beings, having been established in the two truths—the relative truth and the ultimate truth—but, Śāradvatīputra, in the context of the two truths beings are not apprehended, nor are beings conceived. On the contrary, when bodhisattva great beings practice the perfection of wisdom through skill in means, they teach the Dharma to beings through which those beings will have no apprehending of self in this very lifetime—not to mention something that they should attain or by which they should gain attainment. It is in this manner, Śāradvatīputra, that when bodhisattva great beings practice the perfection of wisdom, through skill in means they teach the Dharma to beings.”
65.27舍利弗，世尊答言：「修習般若波羅密多的菩薩摩訶薩，完全沒有任何執著。你問為什麼呢？因為當那些菩薩摩訶薩修習般若波羅密多時，他們不執著任何有情，除了以世俗諦的方式，藉由相對的記號來說。舍利弗，在這方面，菩薩摩訶薩教導有情佛法，已經確立於二諦─相對諦和勝義諦─但是，舍利弗，在二諦的因緣中，有情不被執著，也不被概念化。相反地，當菩薩摩訶薩以方便善巧修習般若波羅密多時，他們教導有情佛法，藉此那些有情在今生就不會執著我─更不用說他們應該證得的東西，或者他們應該藉以獲得證得的東西。舍利弗，就是以這樣的方式，當菩薩摩訶薩修習般若波羅密多時，他們以方便善巧教導有情佛法。」
65.28“Blessed Lord, bodhisattva great beings do not apprehend singularity or difference with respect to anything at all. They don such an armor, and by donning that armor, they are not perceptible in the realm of desire, nor are they perceptible in the realm of form, nor are they perceptible in the realm of formlessness. They are not perceptible, either in conditioned elements or in unconditioned elements. Endowed with great enthusiasm, they liberate beings from the three realms and yet they do not apprehend beings, nor do they apprehend any concept of beings. Since there is no concept of beings, beings are neither bound nor liberated. Since beings are neither bound nor liberated, they are neither afflicted nor [F.285.b] purified. Since they are neither afflicted nor purified, the minds of those on the path are not apprehended as different, and for the minds of those on the path that are not differentiated, there will be no karma or afflicted mental states. When there is no karma or afflicted mental states, from where could there possibly arise the maturation [of past actions] through which they themselves, or other beings, are perceptible, roaming within the five classes of living beings?”
65.28「世尊，菩薩摩訶薩對於任何事物都不執著單一性或差異性。他們穿上這樣的甲冑，藉由穿上這甲冑，他們在欲界中不可認識，在色界中也不可認識，在無色界中也不可認識。他們在有為法和無為法中都不可認識。具足大精進的他們解脫眾生脫離三界，然而他們不執著眾生，也不執著任何關於眾生的概念。既然沒有眾生的概念，眾生既不被束縛也不被解脫。既然眾生既不被束縛也不被解脫，他們既不被雜染也不被清淨。既然他們既不被雜染也不被清淨，那些在道上的心不被執著為有差別的，而對於那些不分化的在道上的心，將沒有業或煩惱。當沒有業或煩惱時，從哪裡可能產生異熟，使得他們自己或其他眾生可認識，在五趣中輪迴呢？」
65.29“Śāradvatīputra, it is so! It is so,” replied the Blessed One. “As you have said, if any being had appeared in the past but not in the future—or similarly, if any had existed in the past but not in the future—or if the tathāgatas and bodhisattvas had similarly passed away in that manner, [there would be a fault]; but, on the contrary, Śāradvatīputra, whether the tathāgatas have appeared or whether the tathāgatas have not appeared, the real nature of phenomena, the unmistaken real nature, the one and only real nature, reality, the realm of phenomena, the abiding nature of phenomena, the maturity with respect to all phenomena, the very limit of reality, and the inconceivable realm dwell in this manner. Since in it there is no self, no being, no life form, no living being , {Ki.VIII: 111} no life , no living creature, no individual person, no human being , no person , no actor, no experiencer, no knower, and no viewer, how could physical forms possibly exist in it? How could feelings, perceptions, formative predispositions, or consciousness possibly exist in it? How could the sense fields, the sensory elements, or the links of dependent origination possibly exist in it? [F.286.a] How could the attributes associated with the links of dependent origination possibly exist in it? If these attributes are nonexistent, from what cyclic existence with its five classes of living beings could beings be liberated? How could such phenomena possibly exist in it?
65.29「舍利弗，正是如此！正是如此，」世尊回答道。「正如你所說的那樣，如果過去曾經出現過任何有情，但未來卻不會出現——或者同樣地，如果過去曾經存在過任何有情，但未來卻不會存在——或者如來和菩薩也曾經以這樣的方式消亡了，[就會有過失]；但恰恰相反，舍利弗，無論如來是否曾經出現，無論如來是否未曾出現，法的真如、無誤真如、唯一真如、實相、法界、法住、一切法成熟、實際和不可思議界都以這樣的方式存在。因為在其中沒有我、沒有有情、沒有生命形式、沒有眾生、沒有壽命、沒有命者、沒有人、沒有男女、沒有士夫、沒有作者、沒有受者、沒有知者和沒有見者，色怎麼可能在其中存在呢？受、想、行、識怎麼可能在其中存在呢？處、界或緣起支怎麼可能在其中存在呢？如果這些屬性都不存在，那麼有情怎麼可能從五趣輪迴中得到解脫呢？這樣的諸法怎麼可能在其中存在呢？
65.30“In this regard, Śāradvatīputra, bodhisattva great beings, having heard from the lord buddhas of the past that such phenomena are empty of essential nature, set out for unsurpassed, complete enlightenment, for the sake of beings. Apart from the fixation of ordinary persons, which is due to their erroneous views, they do not apprehend beings or anything at all. Śāradvatīputra, such is the mighty armor that bodhisattva great beings don. By donning that armor, they make irreversible progress toward unsurpassed, complete enlightenment, and they think, ‘I should not fail to attain consummate buddhahood in unsurpassed, complete enlightenment! Rather, I should absolutely attain consummate buddhahood in unsurpassed, complete enlightenment! Even after attaining consummate buddhahood, I should act in accordance with the Dharma for the sake of beings, and through those acts of benefit liberate beings from erroneous views!’
65.30「舍利弗，菩薩摩訶薩聽聞往昔諸佛說諸法無性空，為了有情眾生而趣向無上正等菩提。除了凡夫因邪見而生的執著外，他們不執著有情也不執著一切法。舍利弗，這就是菩薩摩訶薩所披的殊勝甲冑。披上這副甲冑，他們在無上正等菩提上不退轉，並且心想：『我不應該未能證得無上菩提的無上佛果！反而，我應該絕對證得無上菩提的無上佛果！即使證得了無上菩提的無上佛果後，我也應該為了有情眾生的利益而依法行動，並通過這些利益行為將有情眾生從邪見中解脫！』」
65.31“Śāradvatīputra, this is just as if an illusionist or a phantom person were to conjure up many hundred billion trillions of living creatures and satisfy them with an abundance of delicious and pleasant food and delicacies, and, having satisfied them in that manner, were to purposefully say, ‘I have accrued much merit! I have accrued much merit!’ In that case, Śāradvatīputra, [F.286.b] do you think that anyone would be fed or satisfied? Would anyone have accrued merit?”
65.31「舍利弗，譬如幻師或影像人變現出許多百億兆眾生，用豐盛美味可口的飲食讓他們得到滿足，這樣滿足了之後，有意說道：『我已經積累了很多福德！我已經積累了很多福德！』舍利弗，在這種情況下，你認為會有人被餵飽或得到滿足嗎？會有人積累了福德嗎？」
“No, Blessed Lord!”
「沒有，世尊！」
65.32“Similarly, Śāradvatīputra,” continued the Blessed One, “when bodhisattva great beings, commencing from the time when they first begin to set their mind on enlightenment, indeed practice the 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 aspects of liberation, the serial steps of meditative absorption, the gateways of liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, all the meditative stabilities, and all the dhāraṇī gateways; practice the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, {Ki.VIII: 112} and the eighteen distinct qualities of the buddhas; perfect the path of enlightenment; and refine the buddhafields, they bring beings to maturation and yet they do not apprehend any being at all, such as they might apprehend and then discipline.” [B72]
65.32"同樣地，舍利弗，"世尊繼續說道，"當菩薩摩訶薩從最初發菩提心的時候起，確實修習波羅密多；修習一切空性的諸多方面；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、解脫門——空、無相和無願——神通、一切三摩地和一切陀羅尼門；修習如來十力、四無所畏、四無礙智、大慈、大悲和十八不共法；圓滿菩提道；莊嚴佛土時，他們成熟眾生，但卻不執著於任何眾生，即使他們可能執著並進而對之進行持戒。"
65.33Then the venerable Subhūti asked the Blessed One, “Blessed Lord, what path of enlightenment do bodhisattva great beings practice? What is the path of enlightenment of bodhisattva great beings who bring beings to maturation and refine the buddhafields?” [F.287.a]
65.33那時尊者須菩提問世尊說：「世尊，菩薩摩訶薩修習什麼樣的菩提道？菩薩摩訶薩成熟眾生、莊嚴佛土，他們修習的菩提道是什麼？」
65.34“In this regard, Subhūti,” replied the Blessed One, “bodhisattva great beings, commencing from the time when they first begin to set their mind on enlightenment, practice the perfection of generosity. They practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative stability, and the perfection of wisdom. They practice the emptiness of internal phenomena. They practice the emptiness of external phenomena. They practice the emptiness of external and internal phenomena. They practice [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentity. They practice the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path. They practice the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the five extrasensory powers, all the meditative stabilities, and all the dhāraṇī gateways. They practice 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. They bring beings to maturation, and they also refine the buddhafields.”
65.34「在這方面，須菩提，」世尊回答道，「菩薩摩訶薩從最初發菩提心的時候開始，修習布施波羅密。他們修習持戒波羅密、忍辱波羅密、精進波羅密、禪波羅密和般若波羅密。他們修習內空。他們修習外空。他們修習內外空。他們修習空性，直到無性自性空。他們修習四念處、四正斷、四神足、五根、五力、七覺支和八正道。他們修習四聖諦、四禪、四無量心、四無色定、八解脫、九次第定、空、無相、無願、五通、一切三摩地和一切陀羅尼門。他們修習如來十力、四無所畏、四無礙智、大慈、大悲和十八不共法。他們成熟眾生，也莊嚴佛土。」
65.35“Blessed Lord, how do bodhisattva great beings bring beings to maturation, while practicing the perfection of generosity?”
65.35「世尊，菩薩摩訶薩在修習布施波羅蜜的時候，是如何成熟眾生的？」
“In this regard, Subhūti,” [F.287.b] replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, they dispense generosity to beings, and having given them gifts, they instruct and advise them as follows: ‘Noble children, do not acquisitively grasp this gift! By acquisitively grasping this gift and then [in the next life] assuming a physical body, you will experience many sufferings. Such is the physical body you will assume! Noble children, here in ultimate reality there is no generosity, nor is there a fruit of generosity, nor is there a donor of generosity, nor is there a recipient of generosity. All these phenomena are empty of inherent existence. Something that is empty of inherent existence cannot be received. Emptiness of inherent existence cannot be grasped.’
「須菩提，在這一點上，」世尊答覆道，「當菩薩摩訶薩修持般若波羅密多時，他們向眾生施與布施。在給予禮物後，他們如下教導和勸告他們：『善男子啊，不要貪執地抓住這個禮物！如果你貪執地抓住這個禮物，然後在下一生中承受一個身體，你將經歷許多苦難。這就是你將承受的身體啊！善男子啊，在究竟實相中，沒有布施，也沒有布施的果報，也沒有布施的施者，也沒有布施的受者。所有這些現象都是無自性空的。無自性空的東西是不能被接受的。無自性空是不能被執著的。』
65.36“Subhūti, when bodhisattva great beings practice the perfection of generosity, they dispense generosity to beings, but do not apprehend generosity. They do not apprehend the donor of generosity and they do not apprehend the recipient. This is a perfection that is nonapprehensible. {Ki.VIII: 113} Such is the perfection of generosity. By not apprehending any of these three attributes—[gift, donor, or recipient]—they engage beings in the fruit of entering the stream to nirvāṇa. They engage them in the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and arhatship. They engage them in individual enlightenment , and they engage them in unsurpassed, complete enlightenment.
65.36「須菩提，當菩薩摩訶薩修行布施波羅密多時，他們對眾生施予布施，卻不執著布施。他們不執著布施的施者，也不執著受者。這是一種不可得的波羅密。如此是布施波羅密。通過不執著這三種特性——布施物、施者或受者——他們引導眾生趣入預流果。他們引導眾生趣入一來果、不還果和阿羅漢果。他們引導眾生趣入獨覺菩提，並引導眾生趣入無上正等菩提。」
65.37“Subhūti, when bodhisattva great beings practice the perfection of generosity in that manner, they bring beings to maturation. They themselves dispense generosity and they also encourage others to [practice] generosity. They praise generosity, and they also praise and take empathetic delight in other beings who dispense generosity. [F.288.a] So it is that when they dispense such great gifts of generosity, these bodhisattva great beings will be born equal in fortune to the great and lofty royal families. They will be born equal in fortune to the great and lofty priestly families. They will be born equal in fortune to the great and lofty householder families. They will become a regional king, or they will acquire the rank of a universal emperor.
65.37「須菩提，菩薩摩訶薩以這樣的方式修習布施波羅蜜時，他們就能成熟眾生。他們自己布施，也勸勉他人修習布施。他們讚嘆布施，也讚嘆並隨喜其他布施的有情。由此，當菩薩摩訶薩如此布施廣大的布施禮物時，他們將出生於與偉大尊崇的剎利家族相等的福報中。他們將出生於與偉大尊崇的婆羅門家族相等的福報中。他們將出生於與偉大尊崇的長者家族相等的福報中。他們將成為諸侯，或者將獲得轉輪王的身份。」
65.38“In these states, they will also attract beings through the four attractive qualities. If you ask what these four are, they comprise generosity, pleasant speech, purposeful activity, and harmony. Then gradually they will also establish beings who are attracted by such acts of generosity in ethical discipline, and they will establish them in tolerance, perseverance, meditative stability, and wisdom. They will establish them in the four meditative concentrations, the four immeasurable attitudes, and the four formless absorptions. They will establish them in the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path. They will establish them in the four truths of the noble ones, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways of liberation—emptiness, signlessness, and wishlessness—the five extrasensory powers, all the meditative stabilities, and all the dhāraṇī gateways. They will cause them to enter into the maturity [of the bodhisattvas], and cause them to attain the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and arhatship. [F.288.b] They will cause them to attain individual enlightenment , and encourage them to [attain] unsurpassed, complete enlightenment, saying, ‘O you people! As for unsurpassed, complete enlightenment, it is not difficult to attain consummate buddhahood. With the exception of the misunderstanding of deluded beings due to erroneous views, there is nothing at all to which beings are attached that exists according to the essential nature. Therefore, you should sever the continuity of all erroneous grasping and release yourselves from cyclic existence, and you should also release others! In that manner you yourself should undertake acts of great benefit, and you should also engage others in acts of great benefit!’
65.38「在這些狀態中，他們也會通過四攝事吸引眾生。如果你問這四種是什麼，它們包括布施、愛語、利行和同事。然後他們逐漸也會在被這類布施行為吸引的眾生中建立戒律，並會在他們中建立忍、精進、三摩地和般若。他們會在眾生中建立四禪、四無量心和四無色定。他們會在眾生中建立四念處、四正斷、四神足、五根、五力、七覺支和八正道。他們會在眾生中建立四聖諦、八解脫、九次第定、解脫門——空、無相和無願——五通、一切三摩地和一切陀羅尼門。他們會使眾生進入菩薩的成熟，並使他們證得預流果、一來果、不還果和阿羅漢果。他們會使眾生證得獨覺菩提，並鼓勵他們遠向無上正等菩提，說：『各位眾生啊！至於無上正等菩提，成就佛果並非難事。除了由邪見造成的迷惑眾生的誤解外，沒有任何眾生執著的事物真正按照自性而存在。因此，你們應該斷除一切邪見的執著的相續，並從輪迴中解脫自己，也應該使他人解脫！以這種方式，你們自己應該從事大利益的行為，也應該引導他人從事大利益的行為！』」
65.39“Subhūti, bodhisattva great beings should practice the perfection of generosity in that manner. When they practice in that manner, commencing from the time when they first begin to set their mind on enlightenment, they will never by any means fall into the lower realms, and they will never fail to become a universal emperor and act accordingly. If you ask why, just as a seed produces fruit, however many petitioners approach that universal emperor, the universal emperor will think, ‘I have assumed the fruitional state of a universal emperor for the sake of nothing but the welfare of beings!’ {Ki.VIII: 114} And he will then say, ‘Whatever you want will be given to you! This is yours, not mine! I have no interest in my inner body, let alone in anything outside! I have assumed [a rebirth within] cyclic existence for nothing but the welfare of beings. Indeed, I have no interest in cyclic existence for my own sake.’ Having perfected great compassion imbued with love, they act for the benefit of beings through great compassion, [F.289.a] but do not apprehend such beings as consummately real, instead engaging with them as notions, names, and conventional expressions. They know that even this act of engagement is devoid of engagement, like an echo.
65.39「須菩提，菩薩摩訶薩應當以這樣的方式修行布施波羅蜜。當他們以這樣的方式修行時，從最初發菩提心的時候起，他們就絕不會墮入下三道，也絕不會失去成為轉輪王並據此行動的機會。你問為什麼呢？就像種子產生果實一樣，無論有多少求者來到那個轉輪王面前，轉輪王就會想：『我成為轉輪王的果報狀態，完全是為了眾生的福祉！』然後他就會說：『無論你們想要什麼，我都會給你們！這是你們的，不是我的！我對自己的身體沒有興趣，更不用說對外物的興趣了！我投生於輪迴，完全是為了眾生的福祉。確實，我對於為自己而存在於輪迴中沒有任何興趣。』他們圓滿了充滿愛的大悲，通過大悲為眾生的利益而行動，但不執著這些眾生為究竟實在，反而將他們視為想法、名稱和世俗諦來接觸。他們知道即使這種接觸的行為本身也是沒有接觸的，如同回聲一樣。
65.40“Subhūti, bodhisattva great beings should practice the perfection of generosity in that manner. When they do so, there is nothing at all that they should not sacrifice for the sake of beings, even so far as their own flesh, not to even mention the external resources with which they liberate beings from cyclic existence! They should practice in that manner.”
65.40「須菩提，菩薩摩訶薩應當以這樣的方式修習布施波羅蜜。當他們這樣修習時，為了有情的利益，沒有任何東西是他們不應該捨棄的，甚至連自己的血肉都在所不辭，更何況是用來解脫有情輪迴的外在資具呢！他們應當以這樣的方式修習。」
65.41“What are those resources?”
65.41「那些資源是什麼呢？」
The Blessed One replied, “The perfection of generosity is a resource. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative stability, and the perfection of wisdom are resources. The emptiness of internal phenomena is a resource. The emptiness of external phenomena is a resource. The emptiness of external and internal phenomena is a resource. [The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentity, are resources. 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 resources. 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, and the dhāraṇī gateways are resources. The powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, [F.289.b] great loving kindness, great compassion, and the distinct qualities of the buddhas are resources. These are all resources. Through these resources they attract beings and gradually bring them to attain final nirvāṇa by means of the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, the Great Vehicle, or all three vehicles. Subhūti, it is in this manner that bodhisattva great beings, while maintaining the perfection of generosity, attract beings through the perfection of generosity.
世尊回答說：「須菩提，布施波羅蜜是資源。持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪波羅蜜和般若波羅蜜是資源。內空是資源。外空是資源。內外空是資源。乃至無性自性空等空性方面，都是資源。念住、正勤、神足、根、力、覺支和八正道是資源。聖諦、禪定、四無量心、無色定、解脫界、定地、空、無相、無願、神通、三摩地和陀羅尼門是資源。如來力、無畏、無礙解、大慈、大悲和佛不共法是資源。這些都是資源。菩薩摩訶薩透過這些資源吸引有情，並逐漸引導他們透過聲聞乘、獨覺乘、大乘或三乘而最終達到般涅槃。須菩提，菩薩摩訶薩就是以這樣的方式，在保持布施波羅蜜的同時，透過布施波羅蜜來吸引有情。」
65.42“Subhūti, if you ask how bodhisattva great beings engage beings in the perfection of ethical discipline, while practicing the perfection of generosity, in this regard, Subhūti, bodhisattva great beings, settled in the perfection of generosity, dispense generosity to beings, and when they dispense generosity, they would say, ‘Come here, noble children! You should keep [the vows of] ethical discipline! I will ensure that you are not deprived of food, drink, clothing, bedding, flowers, incense, perfume, garlands, unguents, houses, wealth, grain, gemstones, pearls, beryl, conch, crystal, coral, gold, silver, and the facility of human resources, up to and including any resource whatsoever. Since it seems that you engaged in immorality due to deprivation, I will ensure that you are not deprived of any resources and [necessities], up to and including the seven precious materials. Consequently, having received the vows of ethical discipline, you should gradually put an end to suffering by means of the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, the vehicle of all-aspect omniscience, or all three vehicles.’ [F.290.a]
65.42「須菩提，菩薩摩訶薩如何讓有情修習持戒波羅密，同時修習布施波羅密呢？在這方面，須菩提，菩薩摩訶薩安住於布施波羅密，向有情施予布施。當他們施予布施時，會說：『善男子，請來這裡！你們應當受持戒律！我會確保你們不會缺乏食物、飲水、衣服、臥具、花卉、香料、香水、花環、膏油、房舍、財富、穀物、寶石、珍珠、琉璃、海螺、水晶、珊瑚、黃金、白銀，以及人類資源的便利，乃至一切資源。既然看起來你們因為貧困而從事不戒的行為，我會確保你們不會缺乏任何資源和必需品，乃至七寶。因此，既然你們已經受持戒律的誓願，你們應當逐漸透過聲聞乘、獨覺乘、一切智智乘，或三乘來消除苦難。』」
65.43“Those bodhisattva great beings should themselves keep [the vows of] ethical discipline, and they should also encourage others to [keep the vows of] ethical discipline. They also speak in praise of ethical discipline, and they praise and delight in empathy with other beings who keep [the vows of] ethical discipline. In that manner, bodhisattva great beings engage those beings in ethical discipline and establish them in ethical discipline. Gradually they bring them to attain final nirvāṇa by means of the three vehicles. Subhūti, it is in that manner that bodhisattva great beings, while maintaining the perfection of generosity, attract beings through the perfection of ethical discipline. {Ki.VIII: 115}
65.43「那些菩薩摩訶薩應當自己守持戒律，也應當勸勉他人守持戒律。他們也讚歎戒律，並且讚美和歡喜與守持戒律的其他有情產生同情。以這種方式，菩薩摩訶薩讓那些有情參與戒律並使他們建立於戒律中。逐漸地，他們透過三乘使他們成就最終涅槃。須菩提，菩薩摩訶薩就是以這種方式，在保持布施波羅蜜的同時，透過持戒波羅蜜來吸引有情。」
65.44“Subhūti, if you ask how bodhisattva great beings engage beings in the perfection of tolerance, while practicing the perfection of generosity, in this regard, Subhūti, if bodhisattva great beings, settled in the perfection of generosity, see any beings who are angered or malicious, they would say to them, ‘Noble children, for what reason do you indulge in malice? If being deprived of anything causes you to indulge in malice, you should take it from me! I will ensure that you are not deprived of food, drink, or any other resources whatsoever, up to and including any of the things that human beings require. You should do away with anger and malice!’ It is in that manner that bodhisattva great beings maintain the perfection of generosity. They should engage beings in tolerance, saying, ‘The enmity through which your anger arises is pointless. In it there is no entity at all. This anger is a false imagination. [F.290.b] There is no inherent existence of entities at all, and this applies to any entity that might cause you to quarrel and indulge in enmity and malice, or that, having caused you to quarrel and indulge in enmity and malice, might then provoke you into fighting with clubs, piercing with weapons, or robbing one another of life. Since that is the case, if you are disturbed by false imaginations, you will fall into the hells, you will fall into the animal realm, and into the world of Yama, and in other lower realms apart from those you will also experience intolerable sufferings and unpleasant sensations of heat and harshness. As a result of having acquired karma for the sake of something that is a nonentity, you people will fail to obtain even a human birth, not to mention [the prospect] of you encountering a buddha who has appeared! Do not acquire such karma! Friends, the appearance of a buddha is rare. The obtaining of a human birth is rare. The excellence of freedom [to practice the Dharma] is rare. Release from cyclic existence is rare. Since that is the case, do not render this freedom meaningless! Do not resort to unfavorable states [with no freedom to practice the Dharma], and do not resort to unrectifiable states!’
65.44「須菩提，若問菩薩摩訶薩如何令眾生修習忍辱波羅蜜，而自己修習布施波羅蜜，在此方面，須菩提，菩薩摩訶薩安住於布施波羅蜜，若見任何眾生心懷瞋恚或惡意，就對他們說：『善男子，你們為什麼沉溺於惡意？如果因為缺乏什麼而使你們沉溺於惡意，你們應該向我索取！我會確保你們不缺乏飲食、飲水或任何其他資具，直到人類所需要的任何東西都不缺乏。你們應該放棄瞋恚和惡意！』菩薩摩訶薩就是用這種方式保持布施波羅蜜。他們應該令眾生修習忍辱，說：『激發你們瞋恚的怨恨是沒有意義的。其中根本不存在任何實體。這種瞋恚是虛妄分別。一切法都沒有自體存在，這適用於任何可能導致你們爭執、沉溺於怨恨和惡意的法，或者已經導致你們爭執、沉溺於怨恨和惡意，進而激怒你們互相用棍棒毆打、用武器刺穿或相互搶奪生命的法。既然如此，如果你們被虛妄分別所擾亂，你們將墮入地獄，將墮入畜生道，墮入閻魔世界，在其他下三道中你們也將經歷難以忍受的痛苦和不舒適的炎熱和嚴酷之感受。由於為了一個無實物的東西而造作業力，你們將無法獲得人身，更不用說遇到已出現的佛陀！不要造作這樣的業！朋友們，佛陀的出現是稀有的。獲得人身是稀有的。修法自由的殊勝是稀有的。從輪迴中解脫是稀有的。既然如此，不要使這種自由變得毫無意義！不要趨向不利的境地，不要趨向無法改正的境地！』
65.45“In this regard, bodhisattva great beings should themselves practice tolerance and they should also encourage others to [practice] tolerance. They also speak in praise of tolerance, and they praise and delight in empathy with other beings cultivating tolerance. In that manner bodhisattva great beings engage beings in tolerance and establish them in tolerance. Gradually they bring them to attain final nirvāṇa by means of the three vehicles. {Ki.VIII: 116} Subhūti, it is in that manner that bodhisattva great beings, while maintaining the perfection of generosity, [F.291.a] attract beings through the perfection of tolerance.
65.45「須菩提，菩薩摩訶薩應自己修習忍辱，也應該鼓勵他人修習忍辱。他們也讚頌忍辱，並且對於修習忍辱的其他有情表示讚歎和共鳴喜悅。以這種方式，菩薩摩訶薩與有情互相相應，使他們修習忍辱，建立他們在忍辱中。他們漸漸引導他們通過三乘而證得般涅槃。須菩提，就是以這種方式，菩薩摩訶薩在保持布施波羅密的同時，通過忍辱波羅密來吸引有情。」
65.46“Subhūti, if you ask how bodhisattva great beings engage beings in the perfection of perseverance, while practicing the perfection of generosity, in this regard, Subhūti, if bodhisattva great beings see beings who are indolent and weak in perseverance, they would say, ‘Why do you act indolently?’ If they reply that it is because they lack fortunate conditions, in that case, bodhisattva great beings practicing the perfection of generosity should say to those beings, ‘O people, I will provide you with the favorable condition of generosity, the favorable condition of ethical discipline, the favorable condition of tolerance, or anything else that will enable you to undertake perseverance. Undertake perseverance!’ Consequently, these beings enjoy the resources of those bodhisattva great beings and they undertake acts of physical and mental perseverance. Through physical and mental perseverance they perfect all virtuous attributes and through these virtuous attributes they cultivate attributes that are without contamination. By having cultivated these, they will attain the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and arhatship. They will attain individual enlightenment , and they will attain consummate buddhahood in unsurpassed, complete enlightenment.
65.46「須菩提，如果你問菩薩摩訶薩如何引導有情修習精進波羅蜜，同時在修習布施波羅蜜的過程中，在這方面，須菩提，如果菩薩摩訶薩看到有情懈怠且在精進上軟弱，他們會說，『你們為什麼要懈怠地行動？』如果他們回答說是因為缺乏幸運的條件，在那種情況下，修習布施波羅蜜的菩薩摩訶薩應該對那些有情說，『人民啊，我將為你們提供布施的有利條件、持戒的有利條件、忍辱的有利條件，或任何其他能使你們修精進的條件。修精進吧！』因此，這些有情享受那些菩薩摩訶薩的資源，他們就修習身體和心靈的精進。通過身體和心靈的精進，他們完善所有善法，通過這些善法，他們培養無污染的功德。通過培養這些，他們將證得預流果、一來果、不還果和阿羅漢果。他們將證得獨覺菩提，他們將在無上正等菩提中證得無上菩提。」
65.47“In this regard, bodhisattva great beings should themselves undertake acts of perseverance and they should also encourage others to [undertake] acts of perseverance. They also speak in praise of perseverance, and [F.291.b] they praise and delight in empathy with other beings who undertake acts of perseverance. In that manner bodhisattva great beings engage beings in perseverance and establish them in perseverance. Gradually they bring them to attain final nirvāṇa by means of the three vehicles. Subhūti, it is in that manner that bodhisattva great beings, while maintaining the perfection of generosity, attract beings through the perfection of perseverance.
65.47「須菩提，在這方面，菩薩摩訶薩應該自己修習精進，也應該鼓勵他人修習精進。他們也讚美精進，並且歡喜與其他修習精進的有情眾生相共培養。以這樣的方式，菩薩摩訶薩讓有情眾生修習精進，並且將他們安立在精進之中。他們漸次地引導這些有情眾生透過三乘而證得般涅槃。須菩提，就是以這樣的方式，菩薩摩訶薩在守持布施波羅蜜的同時，透過精進波羅蜜來吸引有情眾生。
65.48“Subhūti, if you ask how bodhisattva great beings engage beings in the perfection of meditative concentration, while practicing the perfection of generosity, in this regard, Subhūti, if bodhisattva great beings see beings who are distracted, they would say, ‘Why are you beings not absorbed in meditative concentration?’ And if they were to reply that it is because they lack fortunate conditions, in that case, bodhisattva great beings practicing the perfection of generosity should advise those beings, ‘O beings, I will provide you with favorable conditions according to your needs through which you will be without conceptual thoughts concerning external and internal phenomena.’ Consequently, these bodhisattva great beings will provide those beings with favorable conditions according to their needs, through which they will be without conceptual thoughts. So it is that those beings will sever their conceptual thoughts and become absorbed in the first meditative concentration. They will become absorbed in the second meditative concentration, the third meditative concentration, and the fourth meditative concentration. They will become absorbed in loving kindness. They will become absorbed in compassion, empathetic joy, and equanimity. [F.292.a] They will become absorbed in the sphere of infinite space, and they will become absorbed in the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception. By having tamed their minds through absorption in these meditative concentrations, immeasurable attitudes, and formless absorptions, they will then cultivate the four applications of mindfulness. They will cultivate the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path, and they will cultivate the three gateways to liberation. {Ki.VIII: 117} By having cultivated these [attributes] they will gradually attain final nirvāṇa by means of the three vehicles, and some of them will not degenerate from the path of enlightenment until they have attained unsurpassed, complete enlightenment. Subhūti, it is in this manner that bodhisattva great beings, while maintaining the perfection of generosity, attract beings through the perfection of meditative stability.
65.48「須菩提，若問菩薩摩訶薩如何引導眾生修習禪定波羅蜜，同時修習布施波羅蜜，在這方面，須菩提，如果菩薩摩訶薩看到眾生散亂，他們會說『你們眾生為什麼不入禪定？』如果他們回答說是因為他們缺乏fortunate conditions，在這種情況下，修習布施波羅蜜的菩薩摩訶薩應該勸告這些眾生說『眾生啊，我將根據你們的需要提供給你們favorable conditions，通過這些條件，你們將不會有關於外法、內法和內外法的分別念。』因此，這些菩薩摩訶薩將根據眾生的需要為他們提供favorable conditions，通過這些條件，他們將沒有分別念。因此那些眾生將斷除分別念，進入初禪定。他們將進入第二禪定、第三禪定和第四禪定。他們將進入慈愛。他們將進入大悲、喜和捨。他們將進入空無邊處，他們將進入識無邊處、無所有處和非想非非想處。通過在這些禪定、無量心和無色定中調伏他們的心，他們將隨後修習四念處。他們將修習四正斷、四神足、五根、五力、七覺支和八正道，他們將修習三解脫門。通過修習這些功德，他們將逐漸通過三乘獲得般涅槃，其中一些將不從菩提道上退轉，直到證得無上正等菩提。須菩提，菩薩摩訶薩就是以這種方式，在保持布施波羅蜜的同時，通過禪定波羅蜜來引導眾生。」
65.49“Subhūti, if you ask how bodhisattva great beings engage beings in the perfection of wisdom, while practicing the perfection of generosity, in this regard, Subhūti, if bodhisattva great beings maintaining the perfection of generosity see beings who have resorted to stupidity, they would say, ‘Why do you beings not cultivate wisdom?’ And if they were to reply that it is because they lack fortunate conditions, in that case, bodhisattva great beings practicing the perfection of generosity should advise and instruct those beings, saying, ‘Take resources from me! Give gifts! Keep [the vows of] ethical discipline! Cultivate tolerance! Undertake acts of perseverance! Be absorbed in meditative stability! [F.292.b] When you perfect these aspects and cultivate the perfection of wisdom, you should examine whether there is anything at all that exists, whether selves, sentient beings, life forms, living beings , lives , living creatures, individual persons, human beings , people , actors, experiencers, knowers, viewers, physical forms, feelings, perceptions, formative predispositions, consciousness, sense fields, sensory elements, links of dependent origination, perfections, any aspects of emptiness, factors conducive to enlightenment, truths of the noble ones, meditative concentrations, immeasurable attitudes, formless absorptions, aspects of liberation, serial steps of meditative absorption, emptiness, signlessness, wishlessness, extrasensory powers, meditative stabilities, dhāraṇī gateways, powers of the tathāgatas, fearlessnesses, kinds of exact knowledge, great compassion, distinct qualities of the buddhas, the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment , or [the goals], up to and including all-aspect omniscience.’
65.49"須菩提，如果你問菩薩摩訶薩如何通過般若波羅密多來引導眾生，同時修持布施波羅密多，那麼在這方面，須菩提，如果菩薩摩訶薩保持布施波羅密多，看到已經陷入愚癡的眾生，他們就會說：'為什麼你們眾生不修習般若？'如果眾生回答說這是因為他們缺乏有利的條件，在那種情況下，修持布施波羅密多的菩薩摩訶薩應該勸告並教導那些眾生，說：'從我這裡獲取資源吧！做布施吧！保持戒律吧！修習忍辱吧！從事精進的行為吧！入於禪那吧！當你們圓滿這些方面並修習般若波羅密多時，你們應當觀察是否存在任何事物，無論是自我、眾生、有情、生命、壽命、生者、個人、人類、人民、作者、受者、知者、見者、色、受、想、行、識、處、界、緣起支、波羅密多、任何空性方面、覺支、聖諦、禪定、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、大悲、佛不共法、預流果、一來果、不還果、阿羅漢果、獨覺菩提，或直至一切智智等所有目標。'"
65.50“Consequently, when these bodhisattva great beings practice the perfection of wisdom, they do not apprehend anything. They do not apprehend any such thing on which they would be fixated, and since they are without fixation, they do not observe anything at all that arises or ceases, or that is defiled or purified. [F.293.a] Since they do not observe anything, they do not think, ‘This is a being in the hells. This is one born in the animal realm. This is one belonging to the world of Yama. This is one included within the class of asuras. This is a god. This is a human being. This is one who keeps [the vows of] ethical discipline. This is an immoral being. This is one has entered the stream to nirvāṇa. This is one destined for only one more rebirth. This is one no longer subject to rebirth. This is an arhat. This is a pratyekabuddha. This is a bodhisattva. This is a tathāgata, arhat, completely awakened buddha.’
65.50「因此，當這些菩薩摩訶薩修習般若波羅密多時，他們不執著任何事物。他們不執著任何會導致執著的事物，由於沒有執著，他們不觀察任何生起或消滅、染污或清淨的事物。由於他們不觀察任何事物，他們不會想：『這是地獄中的眾生。這是畜生道中出生的眾生。這是閻魔世界中的眾生。這是阿修羅眾中的眾生。這是天神。這是人類。這是持戒的眾生。這是不道德的眾生。這是預流果。這是一來。這是不還。這是阿羅漢。這是辟支佛。這是菩薩。這是如來、阿羅漢、正遍知佛。』」
65.51“Subhūti, it is in this manner that bodhisattva great beings, while maintaining the perfection of generosity, attract beings through the perfection of wisdom. {Ki.VIII: 118}
65.51「須菩提，菩薩摩訶薩就是以這樣的方式，在保持布施波羅蜜的同時，通過般若波羅密多來吸引眾生。」
65.52“Subhūti, if you ask how bodhisattva great beings engage beings in the thirty-seven factors conducive to enlightenment, while maintaining the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative stability, and the perfection of wisdom, in this regard, Subhūti, bodhisattva great beings provide resources to beings, and the beings who are favored with these resources cultivate the factors conducive to enlightenment. By cultivating these factors conducive to enlightenment, they will be released from cyclic existence. Subhūti, it is in that manner that bodhisattva great beings, while maintaining the six perfections, engage beings in the thirty-seven factors conducive to enlightenment.
65.52「須菩提，如果你問菩薩摩訶薩如何在保持布施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪波羅蜜和般若波羅蜜的同時，引導眾生修行三十七道品，在這方面，須菩提，菩薩摩訶薩為眾生提供資源，那些獲得這些資源的眾生就會修行道品。通過修行這些道品，他們將從輪迴中解脫。須菩提，菩薩摩訶薩就是以這種方式，在保持六波羅密多的同時，引導眾生修行三十七道品的。」
65.53“Moreover, Subhūti, [F.293.b] if bodhisattva great beings practicing the perfection of generosity see beings who are unprotected, imbued with suffering, and deprived of food and clothing, they bring them to maturation, advising and instructing them with the following words: ‘Come here, noble children! Take from me food, drink, transport, bedding, flowers, incense, perfume, garlands, unguents, the facilities of human beings, or any resources whatsoever, up to and including the seven precious materials! Let them be of help to beings! [May that bring about your welfare, benefit, and happiness for a long period of time! Do not think this benefit is theirs but not mine. You yourself have achieved this benefit for the sake of beings for a long time. You should think, “That which is mine is yours,” and dispense it for the sake of beings. Through that act of generosity, too, you should engage them in ethical discipline, and you should engage them in tolerance, perseverance, meditative concentration, and wisdom. You should engage them in all the aspects of emptiness and the thirty-seven factors conducive to enlightenment. You should engage them in 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, and the dhāraṇī gateways. You should engage them in 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. Do not be contented with that alone. You should establish them higher still in uncontaminated attributes. That is to say, you should establish them in the fruit of entering the stream to nirvāṇa, and you should establish them in 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.’
65.53"而且，須菩提，若菩薩摩訶薩修行布施波羅蜜，見到無保護者、為苦所逼、缺乏飲食和衣服的有情，便將他們成熟，用以下言詞勸告教導他們：'你們來吧，善男子！從我這裡接受飲食、飲水、交通工具、臥具、花卉、香料、香油、花環、油膏、人類的生活用具，或任何資源，乃至七寶！願這些對有情有益！願由此為你們帶來福祉、利益和快樂，長久持續！不要認為這利益只屬於他們而非我的。你自己長久以來就是為了有情而獲得這利益。你應該想，「我的就是你們的」，並為有情的緣故而佈施。通過那布施行為，你也應該將他們引導於戒律，並引導他們於忍辱、精進、禪定和般若。你應該將他們引導於空性的所有方面與三十七道品。你應該將他們引導於聖諦、禪定、四無量心、無色定、解脫的方面、禪定的階級、空、無相、無願、神通、三摩地和陀羅尼門。你應該將他們引導於如來十力、四無所畏、四無礙智、大慈、大悲和十八不共法。不要只滿足於此。你應該將他們更高地建立於無漏法中。也就是說，你應該將他們建立於預流果，並應該將他們建立於一來果、不還果、阿羅漢果、獨覺菩提和無上正等菩提。'"
65.54“Subhūti, bodhisattva great beings maintaining the perfection of generosity in that manner bring beings to maturation, they release those who have been brought to maturation in that manner from the three lower realms, and then release them from the entirety of cyclic existence.
65.54「須菩提，菩薩摩訶薩以此方式保持布施波羅蜜，藉此使眾生成熟，他們將以此方式成熟的眾生從三惡趣中解脫，進而從輪迴的全部中解脫他們。
65.55“Moreover, Subhūti, bodhisattva great beings maintaining the perfection of ethical discipline should bring beings to maturation in the following manner: {Ki.VIII: 119} ‘You have engaged in immoral acts because you are lacking in favorable conditions. I will bestow these favorable conditions upon you. Take food, drink, clothing, transport, bedding, flowers, incense, perfume, garlands, unguents, the facilities of human beings, and any resource whatsoever, including the seven precious materials! Let these be of benefit to beings!’]
65.55「而且，須菩提，菩薩摩訶薩修習持戒波羅蜜，應當以如下方式成熟眾生：『你們之所以造作不道德的行為，是因為缺乏有利的條件。我將把這些有利的條件賜予你們。拿取食物、飲料、衣服、交通工具、臥具、花朵、香、香水、花環、油膏、人類的生活便利，以及任何資源，包括七寶！讓這些對眾生有益處！』」
65.56“Maintaining the perfection of ethical discipline, they help beings through such acts of benefit, and when they have helped them through such acts of benefit, those beings come to adopt and maintain the ten virtuous actions. That is to say, they maintain the vows of ethical discipline, which are untainted, unadulterated, unblemished, nondegenerate, independent, praised by the wise, and absolutely perfect—the causal basis of meditative stability. They maintain the six perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment. They maintain 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, and the dhāraṇī gateways. They maintain 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 they are induced subsequently to attain all-aspect omniscience.
65.56「菩薩摩訶薩持戒律波羅蜜多，透過這樣的利益之舉幫助眾生，當他們透過這樣的利益之舉幫助眾生時，那些眾生就會採納並持守十善業。也就是說，他們持守戒律誓願，這些誓願是無罪的、純淨的、無暇的、不退轉的、自主的、為智者所讚揚的，並且是絕對圓滿的——禪定的因基。他們持守六波羅密多、所有空性的面向和三十七道品。他們持守聖諦、禪定、四無量心、無色定、解脫的面向、定地、空、無相、無願、神通、禪那三摩地和陀羅尼門。他們持守如來十力、四無所畏、四無礙智、大慈、大悲和十八不共法。並且他們隨後被引導而成就一切智智。」
65.57“Moreover, Subhūti, [F.294.a] while maintaining the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, if bodhisattva great beings see beings who are narrow-minded and resorting to stupidity, they should bring them to maturation in the following manner: ‘You have resorted to stupidity because you are lacking in any favorable conditions. I will bestow these favorable conditions upon you. Take food, drink, clothing, transport, bedding, flowers, incense, perfume, garlands, unguents, the facilities of human beings, and any resource whatsoever, including the seven precious materials!’
65.57「況且，須菩提，菩薩摩訶薩在保持忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜的同時，如果看到有情心量狹窄、沉溺於愚癡，就應當以如下方式使他們得到成熟：『你之所以沉溺於愚癡，是因為缺少有利的條件。我將把這些有利的條件賜予你。接受飲食、衣服、交通工具、臥具、鮮花、香、香油、花環、香膏、人類的各種便利，以及任何資源，包括七寶！』」
65.58“Maintaining the perfection of wisdom [and so forth], they help beings through such acts of benefit, and having helped them through such acts of benefit, these beings who are undeluded and wise maintain the perfection of wisdom. They maintain the six perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment. They maintain 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, and the dhāraṇī gateways. They maintain 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 they are induced subsequently to attain all-aspect omniscience.
65.58「菩薩摩訶薩持般若波羅密多，以這樣的方式利益眾生，通過這樣的利益行為幫助眾生後，這些眾生清晰智慧，持守般若波羅密多。他們持守六波羅密多、一切空性的各個方面，以及三十七道品。他們持守聖諦、禪定、四無量心、無色定、解脫界、定地、空性、無相、無願、神通、三摩地和陀羅尼門。他們持守如來十力、四無所畏、四無礙智、大慈、大悲，以及十八不共法。他們隨後被引導證得一切智智。」
65.59“Subhūti, bodhisattva great beings who maintain the perfection of wisdom [F.294.b] in that manner bring beings to maturation, they release those who have been brought to maturation in that manner from the three lower realms, and then release them from the entirety of cyclic existence.”
65.59「須菩提，菩薩摩訶薩以這樣的方式持守般若波羅密多，將眾生成熟，他們將以這樣的方式成熟的眾生從三惡趣中解脫，然後將他們從整個輪迴中解脫。」
65.60This completes the sixty-fifth chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
65.60（結尾）