Chapter 67
第67章
67.1Then the venerable Subhūti asked the Blessed One, “Blessed Lord, are bodhisattva great beings certain to progress or is their progress uncertain?”
67.1那時，尊者須菩提向世尊提問：「薄伽梵，菩薩摩訶薩必然會取得進步，還是他們的進步不確定？」
“Bodhisattva great beings are certain to progress, their progress is not uncertain,” replied the Blessed One.
世尊回答道：「菩薩摩訶薩必然會進步，他們的進步並不是不確定的。」
67.2“Are they certain to progress in the category of the śrāvakas, in the category of the pratyekabuddhas, in the category of the buddhas, or in what category?”
67.2「他們是否一定會在聲聞的類別中進步，在辟支佛的類別中進步，在佛的類別中進步，還是在什麼類別中進步呢？」
“Subhūti,” replied the Blessed One, “bodhisattva great beings are not certain to progress in the category of the śrāvakas. They are not certain to progress in the category of the pratyekabuddhas. But, Subhūti, bodhisattva great beings are certain to progress in the category of the buddhas.”
世尊回答道：「須菩提，菩薩摩訶薩不一定在聲聞的範疇中進步。他們不一定在辟支佛的範疇中進步。但是，須菩提，菩薩摩訶薩一定在佛的範疇中進步。」
67.3“Blessed Lord, are bodhisattva great beings who have first begun to set their mind on enlightenment certain to progress, {Ki.VIII: 131} or else are irreversible bodhisattvas certain to progress?”
67.3「薄伽梵，剛開始發菩提心的菩薩摩訶薩會必然進步，還是不退轉菩薩會必然進步？」
“Subhūti,” replied the Blessed One, “bodhisattva great beings who have initially set their minds on enlightenment are certain to progress. Irreversible bodhisattvas are also certain to progress. Those who are impeded by only a single rebirth are also certain to progress.”
「須菩提，初發菩提心的菩薩摩訶薩必定會進步。不退轉菩薩也必定會進步。那些只剩一次生死輪迴的菩薩也必定會進步。」世尊如是回答。
67.4“Blessed Lord, will bodhisattva great beings who are certain to progress be reborn in the inferior realms?”
67.4「薄伽梵，菩薩摩訶薩確定會進步的眾生會在惡道中轉生嗎？」
“No, Subhūti!” replied the Blessed One. “Subhūti, [F.305.b] bodhisattva great beings who are certain to progress will not be reborn in the inferior realms! Subhūti, do you think that one who is on the eighth-lowest level, one who has entered the stream to nirvāṇa, one who is destined for only one more rebirth, one who is no longer subject to rebirth, an arhat, or a pratyekabuddha will be reborn in the inferior realms?”
「不會，須菩提！」世尊回答說。「須菩提，確定能夠進步的菩薩摩訶薩將不會在惡道中轉生！須菩提，你認為處於預流向、已經預流果、一來向、阿那含、阿羅漢或辟支佛的人會在惡道中轉生嗎？」
No, Blessed Lord!”
不，薄伽梵！
67.5“Similarly, Subhūti,” continued the Blessed One, “it is impossible that bodhisattva great beings who, from the time when they first begin to set their mind on enlightenment, dispense generosity, maintain ethical discipline, practice tolerance, undertake acts of perseverance, are absorbed in meditative stability, cultivate wisdom, and are settled on abandoning all nonvirtuous attributes should be reborn in the inferior realms. It is impossible that they should be reborn among long-lived gods! It is impossible that they should be reborn as mentally handicapped or dumb individuals. It is impossible that they should be reborn among barbarous frontier tribesmen who are unruly, living in places where the four assemblies [of monks, nuns, laymen, and laywomen] are unknown. It is impossible for them to be reborn in such places where even the word buddha is not heard, where even the word Dharma is not heard, and where even the word saṅgha is not heard. It is impossible for them to fall into the false view of inaction. Subhūti, it is impossible that bodhisattva great beings who, commencing from the time when they first begin to set their mind on enlightenment, entering upon unsurpassed, complete enlightenment with higher aspiration, should adopt the ways of the ten nonvirtuous actions!”
67.5「須菩提，同樣的道理，從最初發菩提心開始，布施、持戒、修忍、精進、入三摩地、修般若，並且安住於捨棄一切不善法的菩薩摩訶薩，不可能再轉生到惡道。他們不可能轉生為長壽天。他們不可能轉生為根缺陋或啞者。他們不可能轉生在那些蠻荒邊地，人民粗暴野蠻，四眾不知的地方。他們不可能轉生在連『佛陀』這個詞都聽不到、連『法』這個詞都聽不到、連『僧伽』這個詞都聽不到的地方。他們不可能陷入邪見無作業。須菩提，從最初發菩提心開始，以大願進入無上正等菩提的菩薩摩訶薩，不可能採取十不善業的方式！」
67.6“Blessed Lord, if bodhisattva great beings are endowed with the roots of such virtuous actions and they are not reborn in incomparably inferior places, [F.306.a] why did the Tathāgata disclose his own past lives in the animal realm? Where did those roots of virtuous action go on such occasions?”
67.6「薄伽梵，如果菩薩摩訶薩具足這樣的善根，他們不會在無比低劣的地方投生，那麼如來為什麼還要揭示他自己過去在畜生道中的生命呢？在這些情況下，那些善根到哪裡去了呢？」
67.7“Subhūti,” replied the Blessed One, “bodhisattva great beings are not reborn in the animal realms due to nonvirtuous past actions, {Ki.VIII: 132} but for the sake of beings they voluntarily assume such corporeal forms by which they might be of benefit to beings. Subhūti, bodhisattva great beings are endowed in that manner with skill in means whereby they may take birth in the animal realms, sacrifice themselves through their unsurpassed tolerance, even when some [creatures] come to kill them, and avoid harming those beings. Do śrāvakas or pratyekabuddhas have such skill in means? Therefore those, Subhūti, are the formulations explaining how bodhisattva great beings perfect great compassion for the sake of unsurpassed, complete enlightenment on behalf of beings, and, even though they are reborn in the animal realms, you should know that they are untainted by the defects of life in the animal realm.”
67.7「須菩提，菩薩摩訶薩並非因為不善的往業而投生畜生道，而是為了有情眾生的利益，他們自願地示現這樣的色身，藉以對有情眾生有所幫助。須菩提，菩薩摩訶薩就是以這樣的方便善巧而具足，他們可以投生畜生道，即使有些眾生前來殺害他們，他們也能通過無上的忍耐犧牲自己，並且避免傷害那些有情。聲聞或辟支佛有這樣的方便善巧嗎？因此，須菩提，這些就是說明菩薩摩訶薩如何為了無上正等菩提而為有情眾生圓滿大悲的方式。即使他們投生在畜生道，你應當知道他們不為畜生道生存的缺陷所玷污。」
67.8“Blessed Lord, maintaining which virtuous attributes do bodhisattva great beings acquire such corporeal forms?”
67.8「薄伽梵，菩薩摩訶薩依止哪些善法才能獲得這樣的色身呢？」
“Subhūti,” replied the Blessed One, “there are no virtuous attributes at all that bodhisattva great beings should not perfect. Unsurpassed, complete enlightenment is the perfection of all virtuous attributes. Therefore, there is no virtuous attribute at all that should not be perfected by bodhisattva great beings, commencing from when they first begin to set their mind on enlightenment, [F.306.b] until they are seated at the site of enlightenment. They do not attain consummate buddhahood in unsurpassed, complete enlightenment while any virtuous attributes are unperfected. That would be impossible. So it is, Subhūti, that from the time when they first begin to set their mind on enlightenment, bodhisattva great beings should train in perfecting all virtuous attributes. When they have trained in it, they will attain all-aspect omniscience. They will also abandon all reincarnation through the continuity of propensities.”
「須菩提，」世尊說道，「菩薩摩訶薩根本沒有不應該圓滿的善法。無上正等菩提就是一切善法的圓滿。因此，菩薩摩訶薩從最初發菩提心開始，直到坐上菩提座，沒有任何善法是不應該圓滿的。他們在無上正等菩提中如果還有任何善法未曾圓滿，就不能證得無上菩提，這是不可能的。須菩提，所以菩薩摩訶薩從最初發菩提心開始，應當精進修習圓滿一切善法。當他們修習後，就會獲得一切智智。他們也將完全斷除習氣相續的輪迴。」
67.9“Blessed Lord, how are bodhisattva great beings who possess such positive attributes of sublime beings, free from contaminants, born in the inferior realms or in the animal realm?”
67.9「世尊，具有這樣的聖人殊勝功德、無煩惱的菩薩摩訶薩，如何會投生在惡道或畜生道呢？」
67.10“Subhūti, are the tathāgatas sublime and without contaminants?” asked the Blessed One.
67.10「須菩提，如來是聖人且無煩惱嗎？」世尊問道。
“Yes, Blessed Lord, it is so! Venerable Sugata, it is so! The tathāgatas are sublime and they are without contaminants.”
「是的，世尊，確實如此！尊者善逝，確實如此！如來是聖人，他們沒有煩惱。」
67.11“Subhūti, can the tathāgatas conjure up a creature within the animal realm, and having conjured up that form, then engage in buddha activities?” asked the Blessed One.
67.11「須菩提，如來能否在畜生道中化現一個有情，並以那個色身從事佛陀事業呢？」世尊問道。
“Yes, Blessed Lord, they may do so!”
「是的，薄伽梵，他們可以這樣做！」
67.12“For that reason, Subhūti, do the tathāgatas become an animal?” asked the Blessed One. {Ki.VIII: 133}
67.12「須菩提，因此如來會變成動物嗎？」世尊問道。
“No, Blessed Lord!”
「不，世尊！」
67.13“Subhūti, do the tathāgatas [F.307.a] experience the suffering of the animal realm?” asked the Blessed One.
67.13「須菩提，如來會經歷畜生道的苦嗎？」世尊問道。
“No, Blessed Lord!”
「不，薄伽梵！」
67.14“Similarly, Subhūti,” continued the Blessed One, “even bodhisattva great beings who possess the uncontaminated attributes of sublime beings may voluntarily assume such corporeal forms by which they might bring beings of whatever species to maturity in whatever way. Subhūti, do you think that if an arhat were to conjure up an emanation, could that emanation undertake the activities of an arhat, giving rise through those activities to the joy of others?”
67.14「同樣地，須菩提，」世尊繼續說道，「即使菩薩摩訶薩具備聖人的無漏法，他們也可能自願承擔這樣的色身，藉此以各種方式令任何種類的眾生得到成熟。須菩提，你認為如果一位阿羅漢變現出一個化身，那個化身能否從事阿羅漢的活動，藉著這些活動而引起他人的喜樂呢？」
“Yes, Blessed Lord, it is so!”
「是的，薄伽梵，確實如此！」
67.15“Similarly, Subhūti,” continued the Blessed One, “even bodhisattva great beings who possess the attributes of sublime beings, free from contaminants, may voluntarily assume such corporeal forms and bring beings of whatever species to maturity in whatever way, but through such corporeal forms they do not become subject to suffering and they do not experience even the sensation of suffering.
67.15「須菩提，同樣地，」世尊繼續說，「菩薩摩訶薩即使擁有聖人的無漏法，也可以自願示現這樣的色身，並以各種方式使各類有情得到成熟，但通過這樣的色身，他們並不會受到苦的束縛，甚至不會經歷苦的受。」
67.16“Subhūti, do you think that if an illusionist through magic were to display the form of an elephant, the form of a horse, or the form of a bull—or were to display other diverse magical forms—would those really turn into the form of an elephant, the form of a horse, the form of an ox, or the form of another sort of living creature?”
67.16「須菩提，你認為幻師通過幻術顯現象的形象、馬的形象或牛的形象，或者顯現其他各種幻術形象，那些會真正變成象的形象、馬的形象、牛的形象或其他種類眾生的形象嗎？」
“No, Blessed Lord!”
「不是，世尊！」
67.17“Similarly, Subhūti,” continued the Blessed One, “even bodhisattva great beings who possess the attributes of sublime beings, free from contamination, [F.307.b] may voluntarily assume such corporeal forms, and through these corporeal forms act on behalf of beings, but they have no sensation of suffering at all.”
67.17「須菩提，同樣地，」世尊繼續說，「即使是具備聖人特質、遠離煩惱的菩薩摩訶薩，也可以自願示現這樣的色身，並透過這些色身為有情眾生而行動，但他們完全沒有苦的感受。」
67.18Subhūti then said, “O Blessed Lord, most wonderful is this skill in means through which bodhisattva great beings possessing the uncontaminated wisdom of sublime beings assume such corporeal forms, by which they act on behalf of beings! Blessed Lord, in which pure attributes do bodhisattva great beings dwell when they employ such skill in means, but act without being tainted by such actions?”
67.18須菩提說："薄伽梵，菩薩摩訶薩具有聖人無漏般若智慧，假現色身來利益有情，這樣的方便善巧真是奇妙啊！世尊，菩薩摩訶薩運用這樣的方便善巧來行動，卻不為行動所污染，請問他們是安住在什麼清淨法中呢？"
67.19“Subhūti,” replied the Blessed One, “bodhisattva great beings dwell in the perfection of wisdom {Ki.VIII: 134} when they employ such skill in means. Through that skill in means, they may act on behalf of beings in the world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, but they do not hanker after anything at all. If you ask why, it is because bodhisattva great beings do not apprehend anything in terms of the threefold interaction that would cause hankering, by which they would hanker, or after which they would hanker. If you ask why, it is because all aspects of this threefold interaction are empty of inherent existence, and so emptiness does not hanker after emptiness. Emptiness does not hanker after anything at all, nor indeed can emptiness be hankered after. If you ask why, it is because emptiness does not apprehend emptiness. This, Subhūti, is the emptiness of nonapprehensibility. Abiding in it, bodhisattva great beings will attain consummate buddhahood in unsurpassed, complete enlightenment.” [F.308.a]
67.19「須菩提，菩薩摩訶薩在運用方便善巧時，住於般若波羅密多。通過這種方便善巧，他們可以在十方世界中行動，利益有情，這些世界的數量如同恆河中的沙粒一樣無數，但他們對任何事物都沒有貪求。為什麼呢？因為菩薩摩訶薩不執著於三輪體空中的任何事物，這種執著會導致貪求，也不貪求任何東西。為什麼呢？因為三輪體空的一切方面都無自性空，所以空不貪求空。空不貪求任何事物，空也不能被貪求。為什麼呢？因為空不執著於空。須菩提，這就是不可得空。住於其中的菩薩摩訶薩將證得無上正等菩提。」
67.20“Blessed Lord, why do bodhisattva great beings, without abiding in other attributes, dwell in the perfection of wisdom alone when they employ such skill in means?”
67.20「世尊，菩薩摩訶薩在運用方便善巧時，為何不住於其他特質，而唯獨住於般若波羅密多呢？」
67.21“Subhūti,” asked the Blessed One in return, “what attributes are there that are not included in the perfection of wisdom?”
67.21世尊反問說：「須菩提，什麼樣的屬性不被包含在般若波羅密多裡？」
“Blessed Lord, if the perfection of wisdom is empty of inherent existence, in what way are all phenomena gathered within the perfection of wisdom? Blessed Lord, there is nothing at all that is either included or not included in emptiness.”
「世尊，如果般若波羅密多是無自性空，那麼一切法以什麼方式被集聚在般若波羅密多中呢？世尊，在空中沒有任何東西是被包含或不被包含的。」
67.22“Subhūti, are all phenomena not empty of all phenomena?” asked the Blessed One.
67.22「須菩提，一切法豈不都是空於一切法嗎？」世尊問道。
“Yes, Blessed Lord, they are empty [of all phenomena].”
「是的，世尊，它們是空的。」
67.23“Subhūti, if all phenomena are empty of all phenomena, are all phenomena not gathered within emptiness?” asked the Blessed One.
67.23「須菩提，若一切法空於一切法，一切法豈非聚集於空之中？」世尊如是問。
“Yes, they are, Blessed Lord.”
「是的，世尊。」
67.24“For that reason, Subhūti,” continued the Blessed One, “you should know that bodhisattva great beings dwell in the perfection of wisdom in that manner and employ such skill in means.”
67.24「為此之故，須菩提，你應當知曉，菩薩摩訶薩以如是方式住於般若波羅密多，並且運用如是的方便善巧。」世尊這樣繼續說道。
67.25Then the venerable Subhūti asked the Blessed One, “Blessed Lord, when bodhisattva great beings practice the perfection of wisdom and dwell in the emptiness of all phenomena, in what extrasensory powers are they certain to progress, and do they actualize the perfection of extrasensory powers through which they may travel to all world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā; [F.308.b] venerate all those lord buddhas who are alive at present in those world systems, teaching the Dharma; listen to the Dharma; and develop the roots of virtuous actions in the presence of those lord buddhas?” {Ki.VIII: 135}
67.25尊者須菩提於是問世尊：「薄伽梵，當菩薩摩訶薩修習般若波羅密多，安住一切法空時，在哪些神通中必定進步，以及他們是否通過神通的波羅密來成就，藉此得以遊歷十方各世界，數量如恆河沙粒之多；對那些現在活著住在這些世界中說法的諸佛禮敬，聽受法教，並在諸佛面前培養善根？」
67.26The Blessed One replied to the venerable Subhūti, “In this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they see that all those world systems in each of the ten directions, numerous as the grains of sand of the river Gaṅgā, are empty of inherent existence. They see that all the lord buddhas who reside in those world systems are also empty of inherent existence. In addition, these are [merely] described through names and symbols that depend on concepts, and apart from that, all concepts are also empty of inherent existence. If those world systems were not empty of inherent existence, if all those lord buddhas, too, were not empty of inherent existence, and if those concepts and ideas, too, were not empty of inherent existence, there would be [only] a limited emptiness. Indeed, it is because emptiness is not limited that all phenomena are empty of all phenomena. For this very reason, bodhisattva great beings practice the perfection of wisdom through skill in means and actualize the perfection of extrasensory powers. Stable in those extrasensory powers, they actualize divine clairvoyance, divine clairaudience, the aspects of miraculous ability, the knowledge of other minds, the recollection of past lives, and knowledge of death and transmigration. Without these extrasensory powers, great bodhisattva [F.309.a] beings cannot attain consummate buddhahood in unsurpassed, complete enlightenment. If you ask why, it is because the enlightenment of bodhisattva great beings is gathered in the perfection of the extrasensory powers. That is to say, enlightenment should be sought through those extrasensory powers.
67.26世尊回答尊者須菩提說：「須菩提，在這方面，當菩薩摩訶薩修習般若波羅密多時，他們看到十方世界中所有恆河沙數那樣眾多的世界都是無自性空的。他們看到住在那些世界中的所有諸佛也都是無自性空的。此外，這些都是通過依靠概念的名字和記號而描述的，除此之外，所有的概念也都是無自性空的。如果那些世界不是無自性空的，如果所有那些諸佛也不是無自性空的，如果那些概念和觀念也不是無自性空的，那就只有有限的空性。實際上，正因為空性是無限的，所以一切法都是一切法的無自性空。正是由於這個原因，菩薩摩訶薩通過方便善巧修習般若波羅密多，並實現了神通波羅密。安住在那些神通中，他們實現了天眼通、天耳通、神足、他心通、宿命通和漏盡通。沒有這些神通，大士菩薩不能在無上正等菩提中證得無上菩提。如果你問為什麼，那是因為菩薩摩訶薩的菩提是聚集在神通波羅密中的。也就是說，應該通過那些神通來尋求菩提。」
67.27“When they seek that [enlightenment] through pure divine clairvoyance, surpassing that of human beings, they themselves see all virtuous attributes, and they also engage others in all virtuous attributes, but they do not become fixated on those virtuous attributes. If you ask why, all those virtuous attributes are empty of inherent existence. One cannot be fixated on emptiness, relishing that on which one is fixated. Emptiness is not relished. When bodhisattva great beings practice the perfection of wisdom in that manner they actualize divine clairvoyance. That is to say, through divine clairvoyance they see all phenomena as emptiness. Based on these phenomena, they engage in action, and, having engaged in action, they teach the Dharma to beings, but do not apprehend either beings or the concept of beings. Without apprehending anything in that manner, bodhisattva great beings actualize the perfection of the extrasensory powers. Through those extrasensory powers they effect all that is to be achieved through extrasensory powers. That is to say, through this pure divine clairvoyance itself, surpassing that of human beings, they see all world systems of the eastern direction. {Ki.VIII: 136} Traversing all these through miraculous ability, they act for the benefit of beings by means of generosity, ethical discipline, tolerance, perseverance, meditative concentration, wisdom, [F.309.b] the factors conducive to enlightenment, the gateways of liberation—emptiness, signlessness, and wishlessness—the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the meditative stabilities, the serial steps of meditative absorption, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, the attributes of the śrāvakas, the attributes of the pratyekabuddhas, the attributes of the bodhisattvas, and the attributes of the buddhas. In that way they act on behalf of those beings.
67.27當他們透過超越人類的清淨天眼通去尋求那個菩提時，他們自己看見一切善法，也讓他人參與一切善法，但他們不執著於那些善法。如果你問為什麼，是因為所有那些善法都無自性空。人不能執著於空，去享受自己所執著的東西。空是不被享受的。當菩薩摩訶薩們以這種方式修習般若波羅密多時，他們就成就天眼通。也就是說，通過天眼通他們看見一切法都是空。基於這些現象，他們進行行動，行動之後，他們為有情說法，但既不執著有情，也不執著有情的概念。菩薩摩訶薩們以這樣不執著的方式，就成就了神通波羅密。通過那些神通他們完成一切應該透過神通完成的事。也就是說，通過這個清淨的天眼通本身，超越人類的天眼通，他們看見東方世界的一切世界。穿越這一切世界，通過神足，他們透過布施、戒律、忍、精進、禪定、般若，以及覺支、解脫門——空、無相和無願——禪定、四無量心、無色定、解脫界、三摩地、定地、如來力、無畏、無礙解、佛不共法、聲聞法、獨覺法、菩薩法和佛法來為那些有情的利益而行動。他們就這樣為那些有情而行動。
67.28“To all those beings who are miserly they teach the Dharma, saying, ‘You should give gifts! Deprivation is imbued with suffering. Through deprivation you cannot achieve your own welfare, let alone the welfare of others. So you should give gifts, and ensure that you yourself will be happy and that others too will be happy. Those oppressed by deprivation, consuming one another’s flesh, cannot be liberated from the three inferior realms.’
67.28「對於所有慳吝的有情，他們教導法義，說：『你們應當布施！慳吝充滿了苦。透過慳吝你無法成就自己的利益，更何況他人的利益。因此你們應當布施，並確保你們自己會幸福，他人也同樣會幸福。那些被慳吝所困苦的眾生，互相吞食血肉，無法從三惡道中解脫。』」
67.29“To all those being beings who indulge in immorality, they teach the Dharma, saying, ‘O people, immorality is imbued with suffering. Through immorality you cannot achieve your own welfare, let alone the welfare of others. The ripening effect of immorality is [rebirth in] the hells, the animal realm, or the world of Yama. If you fall into the three inferior realms in that manner, you cannot extricate yourself, let alone others. So you should give no opportunity for any thoughts of immorality [F.310.a] [to arise] and later you will not be remorseful!’
67.29「對於所有沉溺於不戒的眾生，他們宣說法，說：『人民啊，不戒充滿了苦。通過不戒，你既不能成就自己的福利，更不能成就他人的福利。不戒的成熟果報就是地獄、畜生道或閻魔世界。如果你以這種方式墮入三惡道，你無法自拔，更別說拔救他人。因此，你應該不給任何不戒的念頭生起任何機會，之後你就不會後悔了！』」
67.30“To all those being beings who have thoughts of malice for one another, they teach the Dharma, saying, ‘You should not have thoughts of malice for one another! No virtuous attributes at all will arise for those who resort to anger. If you resort to anger for one another in that manner, you will be reborn in the hells, you will be reborn in the animal realm, or you will be reborn in the world of Yama. So you should give no opportunity for any thoughts of anger [to arise] and later you will not be remorseful!’
67.30「對於所有互相懷有瞋恚之心的有情，菩薩摩訶薩向他們說法，說道：『你們不應該互相懷有瞋恚之心！對於那些依靠嗔恚的人，根本不會生起任何善法。如果你們互相因為嗔恚而這樣做，你們將會在地獄中投生，你們將會在畜生道中投生，或者你們將會在閻魔世界中投生。所以你們應該不給任何瞋恚之心生起的機會，這樣以後你們就不會感到懊悔！』」
67.31“To all those being beings who are indolent, they teach the Dharma, saying, ‘O people, indolence is imbued with suffering. Through indolence you cannot achieve your own welfare, let alone the welfare of others. The ripening effect of indolence is [rebirth in] the hells, the animal realm, or the world of Yama. If you fall into the three inferior realms in that manner, you cannot extricate yourself, let alone others. So you should give no opportunity for any thoughts of indolence [to arise] and later you will not be remorseful!’
67.31「對於所有懶惰的有情，他們教授法，說道：『諸人啊，懶惰是苦。通過懶惰你無法成就自己的福祉，更何況他人的福祉。懶惰的成熟果報是墮入地獄、畜生道或閻魔世界。如果你們以這種方式墮入三惡道，就無法把自己救拔出來，更何況救拔他人。所以你們不應該給予任何懶惰的想法生起的機會，這樣之後你們就不會感到後悔！』」
67.32“To all those being beings who have thoughts of distraction, {Ki.VIII: 137} they teach the Dharma, saying, ‘O people, distraction is imbued with suffering. The ripening effect of distraction is [rebirth in] the hells, the animal realm, or the world of Yama. If you fall into the three inferior realms in that manner, you cannot extricate yourself, let alone others. So you should give no opportunity for any thoughts of distraction [to arise] [F.310.b] and later you will not be remorseful!’
67.32「對於所有那些有散亂想法的眾生，他們教導法說：『人民啊，散亂是苦。散亂的成熟果報是〔再生於〕地獄、畜生道或閻魔世界。如果你們以那種方式墮入三惡道，你們無法自救，更何況救他人。所以你們應當不給任何散亂的想法〔生起〕任何機會，如此你們以後將不會懊悔！』」
67.33“To all those being beings who have thoughts of stupidity, they teach the Dharma, saying, ‘O people, stupidity is imbued with suffering. Through stupidity you cannot achieve your own welfare, let alone the welfare of others. The ripening effect of stupidity is [rebirth in] the hells, the animal realm, or the world of Yama. So you should give no opportunity for any thoughts of stupidity [to arise] and later you will not be remorseful!’
67.33「對於所有具有愚癡之想的眾生，他們教授法，說：『人民啊，愚癡充滿了苦。通過愚癡，你無法成就自己的福利，更不用說他人的福利了。愚癡的成熟果報是地獄、畜生道或閻魔王世界。所以你應該不給任何愚癡之想的機會產生，之後你就不會感到悔恨！』
67.34“They engage all those who act from desire in [the meditation on] the repulsiveness of things. They engage all those who act from hatred in [the meditation on] loving kindness. They engage all those who act from delusion to engage in [the meditation on] dependent origination. They engage all those who have set out on negative paths to [engage in] the correct paths, engaging them in the path of the śrāvakas, the path of the pratyekabuddhas, or the path of the buddhas. To all of them, they teach the Dharma, saying, ‘These phenomena on which you are fixated are empty of inherent existence. You cannot be fixated on phenomena that are empty of inherent existence. There is no fixation in emptiness.’
67.34「他們引導所有由貪而行動的人修習不淨觀。他們引導所有由瞋而行動的人修習慈愛。他們引導所有由癡而行動的人修習緣起。他們引導所有踏上邪道的人踏上正道，引導他們進入聲聞道、辟支佛道或佛道。對所有這些人，他們宣說法，說：『這些你所執著的諸法都是無自性空。你不能執著無自性空的諸法。在空中沒有執著。』」
67.35“Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, they are stable in the extrasensory powers and act for the benefit of beings.
67.35「須菩提，菩薩摩訶薩如是修行般若波羅密多，安住於神通，為利有情而作。
67.36“Through pure divine clairvoyance itself, surpassing that of human beings, they see all world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, as well as the nadir and the zenith. Traversing all these through miraculous ability, they act for the benefit of beings by means of generosity, [F.311.a] ethical discipline, tolerance, perseverance, meditative concentration, wisdom, the factors conducive to enlightenment, the gateways of liberation—emptiness, signlessness, and wishlessness—the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the meditative stabilities, the serial steps of meditative absorption, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, the attributes of the śrāvakas, the attributes of the pratyekabuddhas, the attributes of the bodhisattvas, or the attributes of the buddhas. In that way they act on behalf of those beings.
67.36「透過清淨的天眼通本身，超越人類的天眼通，他們看到南、西、北、東北、東南、西南和西北方向，以及下方和上方的所有世界。透過神足遍歷所有這些世界，他們以布施、持戒、忍、精進、禪定、般若、覺支、解脫門——空、無相和無願——禪定、四無量心、無色定、解脫界、三摩地、定地、如來力、無畏、無礙解、佛不共法、聲聞法、獨覺法、菩薩法或佛法，為利益有情而行動。他們就以這樣的方式為那些有情而行動。」
67.37“To all those beings who are miserly they teach the Dharma, saying, ‘You should give gifts! Deprivation is imbued with suffering. Through deprivation you cannot achieve your own welfare, let alone the welfare of others. So you should give gifts, and ensure that you yourself will be happy and that others too will be happy. Those who are oppressed by deprivation, consuming one another’s flesh, cannot be liberated from the three inferior realms.’
67.37「對所有慳吝的有情，他們教導法，說：『你應該布施！慳吝是充滿苦的。透過慳吝你無法成就自己的福祉，更不用說他人的福祉了。所以你應該布施，並確保你自己會快樂，他人也會快樂。那些被慳吝所困擾、互相吞食對方肉體的人，無法從三惡道中解脫。』」
67.38“To all those being beings who indulge in immorality, they teach the Dharma, saying, ‘O people, immorality is imbued with suffering. Through immorality you cannot achieve your own welfare, let alone the welfare of others. The ripening effect of immorality is [rebirth in] the hells, the animal realm, or the world of Yama. If you fall into the three inferior realms in that manner, you cannot extricate yourself, [F.311.b] let alone others. So you should give no opportunity for any thoughts of immorality [to arise] and later you will not be remorseful!’
67.38「對於所有沉溺於不戒的眾生，菩薩們為他們說法，說道：『各位，不戒充滿了痛苦。通過不戒，你既不能成就自己的福祉，更不能成就他人的福祉。不戒的異熟果報是地獄、畜生道或閻魔世界。如果你們以這樣的方式墮入三惡道，你就無法自拔，更不用說救拔他人。因此，你們應當不給任何不戒的念頭生起的機會，這樣以後你就不會感到後悔！』」
67.39“To all those being beings who have thoughts of malice for one another, they teach the Dharma, saying, ‘You should not have thoughts of malice for one another! No virtuous attributes at all will arise for those who resort to anger. If you resort to anger for one another in that manner, you will be reborn in the hells, you will be reborn in the animal realm, or you will be reborn in the world of Yama. So you should give no opportunity for any thoughts of anger [to arise] and later you will not be remorseful!’
67.39「對於所有互相懷有瞋恚想法的有情，他們為其說法，說：『你們不應該互相懷有瞋恚的想法！對於那些沈溺於嗔恚的人，絕不會生起任何善法。如果你們互相這樣生起嗔恚，你們將會投生到地獄，或者投生到畜生道，或者投生到閻魔世界。因此你們不應該給任何嗔恚的想法生起的機會，這樣以後你們就不會感到後悔！』」
67.40“To all those being beings who are indolent, they teach the Dharma, saying, ‘O people, indolence is imbued with suffering. Through indolence you cannot achieve your own welfare, let alone the welfare of others. The ripening effect of indolence is [rebirth in] the hells, the animal realm, or the world of Yama. If you fall into the three inferior realms in that manner, you cannot extricate yourself, let alone others. So you should give no opportunity for any thoughts of indolence [to arise] and later you will not be remorseful!’
67.40「對於所有懶惰的眾生，他們教導法，說：『人民啊，懶惰是苦。通過懶惰你無法成就自己的利益，更何況他人的利益。懶惰的成熟果報是地獄、畜生道或閻魔世界。如果你以這樣的方式墮入三惡道，你就無法自拔，更何況拔救他人。所以你應該不給任何懶惰的想法產生的機會，如此之後你將不會後悔！』」
67.41“To all those being beings who have thoughts of distraction, they teach the Dharma, saying, ‘O people, distraction is imbued with suffering. The ripening effect of distraction is [rebirth in] the hells, the animal realm, or the world of Yama. If you fall into the three inferior realms in that manner, you cannot extricate yourself, let alone others. [F.312.a] So you should give no opportunity for any thoughts of distraction [to arise] and later you will not be remorseful!’
67.41「對於所有有散亂想法的眾生，他們宣說法，說道：『人民啊，散亂充滿了苦。散亂的成熟果報是[轉生到]地獄、畜生道或閻魔世界。如果你們以這樣的方式墮入三惡道，你們無法自拔，更遑論救護他人。所以你們應當不給任何散亂的想法有機可乘，以後你們就不會懊悔！』」
67.42“To all those being beings who have thoughts of stupidity, they teach the Dharma, saying, ‘O people, stupidity is imbued with suffering. Through stupidity you cannot achieve your own welfare, let alone the welfare of others. The ripening effect of stupidity is [rebirth in] the hells, the animal realm, or the world of Yama. So you should give no opportunity for any thoughts of stupidity [to arise] and later you will not be remorseful!’
67.42"對於所有具有愚癡想法的眾生，他們教導法，說：'人民啊，愚癡充滿了苦。通過愚癡，你無法成就自己的福祉，更不用說他人的福祉了。愚癡的成熟果報是地獄、畜生道或閻魔世界。所以你應該不給任何愚癡想法任何機會生起，之後你將不會後悔！'"
67.43“They engage all those who act through desire in [the meditation on] repulsive phenomena. They engage all those who act through hatred in [the meditation on] loving kindness. They engage all those who act through delusion to engage in [the meditation on] dependent origination. They engage all those who have set out on negative paths to [engage in] the correct paths, engaging them in the path of the śrāvakas, the path of the pratyekabuddhas, or the path of the buddhas. To all those, they teach the Dharma, saying, ‘These phenomena on which you are fixated are empty of inherent existence. You cannot be fixated on phenomena that are empty of inherent existence. There is no fixation in emptiness.’
67.43「他們引導所有因貪欲而行動的有情進行不淨觀修。他們引導所有因瞋恨而行動的有情進行慈愛修習。他們引導所有因癡愚而行動的有情進行緣起觀修。他們引導所有踏上邪道的有情走向正道，讓他們進入聲聞之道、辟支佛之道，或佛陀之道。對於所有這些有情，他們教導法，說：『你們所執著的諸法都是無自性空。你們無法執著於無自性空的諸法。在空性中沒有執著。』」
67.44“Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, they are stable in the extrasensory powers and act for the benefit of beings.
67.44「須菩提，菩薩摩訶薩如此修習般若波羅密多時，安住於神通，為利益有情而行。」
67.45“Subhūti, bodhisattva great beings cannot teach the Dharma to beings without being stable in the extrasensory powers. [F.312.b] They cannot induce beings who have set out on a mistaken path into [the correct] path.
67.45「須菩提，菩薩摩訶薩若不安住於神通，則不能向有情說法。他們不能將踏上邪道的有情引導到正道上。」
67.46“Subhūti, just as a bird without wings can never soar in the sky, in the same way, Subhūti, bodhisattva great beings cannot teach the Dharma to beings without relying on the extrasensory powers.
67.46「須菩提，譬如無翅之鳥不能翱翔虛空，同樣地，須菩提，菩薩摩訶薩若不依靠神通，就不能為有情傳授法。」
67.47“Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, they should actualize the extrasensory powers. Through those extrasensory powers that they have actualized they joyfully and happily undertake to perform any deeds of benefit to beings.
67.47「須菩提，菩薩摩訶薩如此修習般若波羅密多時，應當成就神通。通過已經成就的那些神通，他們歡喜踴躍地承擔利益有情的任何事業。」
67.48“Through divine clairvoyance they see all the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, and they also see all the beings who are born in them. Having seen them in that manner, they travel there through miraculous abilities and, after comprehending the minds of those beings with their own minds, they will then teach the Dharma in conformity with them, through sermons on generosity; {Ki.VIII: 138} sermons on ethical discipline, tolerance, perseverance, meditative concentration, and wisdom; or through sermons on the truths of the noble ones, up to and including sermons on emancipation.
67.48菩薩摩訶薩通過天眼通看見東方世界如恆河沙數那樣眾多的世界，也看見在這些世界中出生的一切有情。以這種方式看見之後，他們通過變化到那些地方，用自己的心理解那些有情的心，然後就根據他們的需要講法，通過講述布施的開示；講述持戒、忍、精進、禪那和般若的開示；或通過講述聖諦的開示，直到包括講述解脫的開示。
67.49“Through divine clairvoyance they see all the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, as well as the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, and they also see all the beings who are born in them. Having seen them in that manner, they travel there through miraculous abilities and, after comprehending the minds of those beings with their own minds, they will teach the Dharma in conformity with them, through sermons on generosity; sermons on ethical discipline, tolerance, perseverance, meditative concentration, and wisdom; [F.313.a] or sermons on the truths of the noble ones, up to and including sermons on emancipation.
67.49「菩薩摩訶薩通過天眼通，看到南、西、北、東北、東南、西南、西北方向，以及下方和上方的所有世界，數量如恆河的沙粒那樣無數，他們也看到在這些世界中出生的所有有情。以這種方式看到他們之後，他們通過變化到達那些地方，用自己的心理解那些有情的心，然後按照他們的情況教授法，通過布施的開示；持戒、忍、精進、禪那和般若的開示；或者聖諦的開示，直到包括解脫的開示。」
67.50“Through divine clairaudience they indeed hear the words of gods and of human beings. That is to say, with divine clairaudience they listen to the Dharma from all the lord buddhas who teach the Dharma in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, and having heard them, they retain them just as they are. Having retained them just as they are, they will then teach the Dharma to beings, just as it is, through sermons on generosity; sermons on ethical discipline, tolerance, perseverance, meditative concentration, and wisdom; or sermons on the truths of the noble ones, up to and including sermons on emancipation.
67.50「菩薩摩訶薩以天耳通確實聽聞天神和人類的詞語。也就是說，他們以天耳通聽聞東方世界所有諸佛說法，那些世界數量如同恆河的沙粒一樣眾多。聽聞之後，他們就如實地受持這些法義。如實地受持之後，他們就會如實地為眾生說法，通過布施的開示、持戒的開示、忍的開示、精進的開示、禪那的開示以及般若的開示而教導；或者通過聖諦的開示直到解脫的開示而教導。」
67.51“With divine clairaudience they listen to the Dharma from all those lord buddhas who teach the Dharma in the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, as well as the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, and having heard them, they retain them just as they are. Having retained them just as they are, they will then teach the Dharma to beings, just as it is, through sermons on generosity; sermons on ethical discipline, tolerance, perseverance, meditative concentration, and wisdom; or sermons on the truths of the noble ones, up to and including sermons on emancipation.
67.51「他們用天耳通從南、西、北、東北、東南、西南、西北各方，以及下方和上方的世界中教授法的諸佛那裡聽聞法。那些世界數量如恆河沙粒一樣眾多。他們聽聞以後，就如實地保持著它。如實地保持著以後，他們就會用布施的開示、持戒、忍、精進、禪那和般若的開示，或者聖諦的開示，直到解脫的開示，來將法教授給眾生，就如它本身一樣。」
67.52“They will have absolutely pure knowledge of the thought patterns [of others], and having known the minds of beings through that knowledge of their thought patterns, they will then teach them the Dharma, just as it is, through sermons on generosity; sermons on ethical discipline, tolerance, perseverance, meditative concentration, and wisdom; or sermons on the truths of the noble ones, up to and including sermons on emancipation. [F.313.b]
67.52「他們將具足清淨無染的他心智，通過該他心智而了知眾生的心念，隨後將如實為他們宣說法法，通過關於布施的教導；關於持戒、忍、精進、禪那和般若的教導；或關於聖諦的教導，直至關於解脫的教導。」
67.53“They will recollect a multiplicity of past lives, of themselves and of others, and through the knowledge that recollects past lives, they will indeed know, ‘These were the names of the tathāgatas, arhats, completely awakened buddhas of the past. They appeared along with their saṅgha of śrāvakas.’ They will then teach the Dharma in an authentic manner to all those beings who are intent on the recollection of past lives, through sermons on generosity; sermons on ethical discipline, tolerance, perseverance, meditative concentration, and wisdom; or sermons on the truths of the noble ones, up to and including sermons on emancipation.
67.53「他們將回憶起自己和他人過去的眾多生命，通過回憶過去生命的知識，他們確實將知道：『這些是過去的如來、阿羅漢、完全覺悟的佛陀的名號，他們與聲聞僧伽一起出現。』他們將以真實的方式向所有致力於回憶過去生命的眾生宣說法，通過關於布施的開示、關於持戒、忍、精進、禪那和般若的開示，或關於聖諦的開示，直至包括關於解脫的開示。」
67.54“They will travel through miraculous abilities to all world systems of the ten directions, numerous as the grains of sand of the river Gaṅgā, and venerate the lord buddhas. And, having venerated them, through the wisdom of their extrasensory powers they will then teach the Dharma to beings, through sermons on generosity; sermons on ethical discipline, tolerance, perseverance, meditative concentration, and wisdom; or sermons on the truths of the noble ones, up to and including sermons on emancipation.
67.54「他們將通過變化遊歷十方世界，數量如恆河沙粒般眾多，禮敬諸佛。禮敬之後，通過他們神通的般若，將為眾生說法，通過布施說教；戒律、忍、精進、禪那和般若的說教；或聖諦的說教，直至解脫的說教。」
67.55“They will have absolutely pure knowledge of the state free from contaminants that is to be brought into being, and through that absolute knowledge of the state free from contaminants that is to be brought into being, they will then teach the Dharma to beings, through sermons on generosity; sermons on ethical discipline, tolerance, perseverance, meditative concentration; and wisdom; or sermons on the truths of the noble ones, {Ki.VIII: 139} up to and including sermons on emancipation.
67.55「他們將對應當生起的無漏之境具有完全清淨的認識，並藉由對應當生起的無漏之境的完全認識，他們就會為有情講說法，包括布施的教說、持戒的教說、忍的教說、精進的教說、禪那的教說與般若的教說，或者聖諦的教說，直到解脫的教說。」
67.56“Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, they should actualize the extrasensory powers. Those who are absolutely familiar with the extrasensory powers [F.314.a] may assume whatever corporeal form they wish to assume, and they then act according to their resolve for the benefit of beings. They will not be tainted by happiness or suffering. Subhūti, just as a man emanated by the tathāgatas carries out all objectives but will not be tainted by happiness or suffering, in the same way, Subhūti, bodhisattva great beings dwell in the perfection of wisdom, play with the extrasensory powers, and teach the Dharma in the world systems of the ten directions, numerous as the grains of sand of the river Gaṅgā, in accordance with their resolve, but they will not be captivated by happiness or suffering.
67.56「須菩提，當菩薩摩訶薩以這樣的方式修習般若波羅密多時，應當實現神通。那些對神通絕對熟悉的人可以假設任何他們希望假設的色身，然後根據他們為了眾生的利益的志向而行動。他們不會被樂或苦所玷污。須菩提，就像如來所化現的人完成所有目標卻不會被樂或苦所玷污一樣，同樣地，須菩提，菩薩摩訶薩住於般若波羅密多，以神通遊戲，並在十方世界中教導法，那些世界如恆河沙粒一樣眾多，根據他們的志向，但他們不會被樂或苦所迷惑。」
67.57“Subhūti, when bodhisattva great beings practice the perfection of wisdom, they should play with the extrasensory powers in that manner, so as to refine the buddhafields and brings beings to maturation by all means. Subhūti, bodhisattva great beings cannot attain consummate buddhahood in unsurpassed, complete enlightenment without having refined the buddhafields and without having brought beings to maturation. If you ask why, Subhūti, there is no unsurpassed, complete enlightenment for bodhisattva great beings who lack the aspects of the path.”
67.57「須菩提，當菩薩摩訶薩修習般若波羅密多時，應當以此方式遊戲神通，以便莊嚴佛土並以一切方便成熟眾生。須菩提，菩薩摩訶薩若未莊嚴佛土、未成熟眾生，就不能證得無上正等菩提。你問其中原因，須菩提，缺乏道支的菩薩摩訶薩無有無上正等菩提。」
67.58Subhūti then asked, “Blessed Lord, what are those aspects of the path that bodhisattva great beings should perfect, and through which they will attain consummate buddhahood in unsurpassed, complete enlightenment?” [F.314.b]
67.58須菩提就問道：「薄伽梵，菩薩摩訶薩應當完善哪些道支，通過這些道支他們將證得無上正等菩提？」
“Subhūti, all virtuous attributes constitute the aspects of the path that bodhisattva great beings have,” replied the Blessed One.
世尊答道：「須菩提，菩薩摩訶薩所有的一切善法都是道支。」
67.59“Blessed Lord, what then are those virtuous attributes, included among the aspects of the path, through which they will attain consummate buddhahood in unsurpassed, complete enlightenment?” [B74]
67.59「薄伽梵，那麼這些被包括在道支之中的善法是什麼呢？菩薩摩訶薩將通過它們證得無上正等菩提的無上菩提？」
The Blessed One replied, “From the time when they first begin to set their minds on enlightenment, virtuous attributes include the perfection of generosity when it is practiced, but without false imagination. That is to say, when dispensing gifts, on account of the emptiness of inherent existence, they do not think in terms of the threefold interaction, ‘This is a gift. It should be given to this one. I should give it.’ This perfection of generosity, through which they liberate themselves from cyclic existence and also liberate others, is a virtuous attribute included among the aspects of the path. {Ki.VIII: 140}
世尊答道：「從他們最初發心趣向菩提開始，善法包括布施波羅蜜，在修習時不伴隨戲論。也就是說，在佈施禮物時，由於自性空的緣故，他們不以三輪體空的方式思考，『這是所施物。應該給予這個人。我應該佈施。』這個布施波羅蜜，透過它他們既解脫自己免於輪迴，也解脫他人，是包含在道支中的善法。」
67.60“From the time when they first begin to set their minds on enlightenment, virtuous attributes include the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom when they are practiced, but without false imagination. That is to say, when cultivating wisdom [and so forth], on account of the emptiness of inherent existence, they do not think in terms of the threefold interaction, ‘This is wisdom. I should cultivate wisdom. Wisdom should be cultivated with respect to that.’ This perfection of wisdom [and so forth], through which they liberate themselves from cyclic existence and also liberate others, is a virtuous attribute included among the aspects of the path.
67.60「從他們最初發心求菩提起，善法包括持戒波羅密、忍辱波羅密、精進波羅密、禪定波羅密和般若波羅密，當這些被修習時，但不帶有戲論。也就是說，當修習般若波羅密等時，由於自性空的緣故，他們不認為『這是般若波羅密。我應當修習般若波羅密。般若波羅密應當就那方面而被修習。』這個般若波羅密等，通過它他們使自己從輪迴中解脫，也使他人解脫，是包括在道支中的善法。」
67.61“From the time when they first begin to set their minds on enlightenment, the virtuous attributes of bodhisattva great beings include all the aspects of emptiness, the factors conducive to enlightenment, [F.315.a] 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, the gateways of liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas when they are practiced, but without false imagination. That is to say, when cultivating the eighteen distinct qualities of the buddhas [and so forth], on account of the emptiness of inherent existence, they do not think in terms of the threefold interaction, ‘These are the distinct qualities of the buddhas. I should cultivate the distinct qualities of the buddhas. The distinct qualities of the buddhas should be cultivated with respect to that.’ These distinct qualities of the buddhas [and so forth], through which they liberate themselves from cyclic existence and also liberate others, are virtuous attributes included among the aspects of the path.
67.61「須菩提，從菩薩摩訶薩最初發心求菩提之時起，他們的善法包括空性的一切方面、覺支、四聖諦、四禪、四無量心、四無色定、八解脫、九次第定、解脫門——無相、無願和空——神通、三摩地、陀羅尼門、如來十力、四無所畏、四無礙智、大慈、大悲和十八不共法，當這些被修習時，但不伴隨戲論。也就是說，當修習十八不共法等時，由於自性空，他們不會以三輪體空的方式思考：『這些是佛不共法。我應該修習佛不共法。佛不共法應該被修習以至於此。』這些佛不共法等，通過它們他們解脫自己和他人脫離輪迴，是包含在道支方面的善法。」
67.62“Subhūti, these virtuous attributes constitute the path of unsurpassed, complete enlightenment that bodhisattva great beings have. Through that path, bodhisattva great beings of the past, the future, and the present, steering with them immeasurable beings, have crossed beyond, are crossing beyond, and will cross beyond the ocean of cyclic existence. Having perfected that path, bodhisattva great beings attain all-aspect omniscience. Having attained all-aspect omniscience, they turn the wheel of the Dharma [F.315.b] and will turn the wheel of the Dharma, acting for the benefit of beings.”
67.62「須菩提，這些善法構成了菩薩摩訶薩所具有的無上正等菩提之道。通過這條道路，過去、未來和現在的菩薩摩訶薩，引領無量的有情，已經超越、正在超越，以及將要超越輪迴的大海。菩薩摩訶薩完善了這條道路之後，便證得一切智智。證得一切智智之後，他們轉動法輪，並將轉動法輪，為了有情的利益而行動。」
67.63This completes the sixty-seventh chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
67.63（結尾）