Chapter 73: The Bodhisattva Sadāprarudita’s Attainment of the Manifold Gateways of Meditative Stability
第73章：常哭菩薩證得眾多三摩地門
73.1Then the Blessed One addressed the venerable Subhūti: “Subhūti, noble sons or noble daughters who search for this perfection of wisdom should search for it in the manner in which the bodhisattva great being Sadāprarudita (‘He Who Was Always Weeping’) searched, who [now] practices chastity in the presence of the tathāgata, arhat, completely awakened buddha named Bhīṣmagarjitanirghoṣasvara.”
73.1世尊對尊者須菩提說：「須菩提，善男子善女人若要尋求這般若波羅密多，應當按照菩薩摩訶薩常哭菩薩的方式去尋求。常哭菩薩現在在名叫獅子吼聲如來、阿羅漢、正遍知佛的面前修持清淨梵行。」
73.2The venerable Subhūti then asked the Blessed One, “Blessed Lord, how did the bodhisattva great being Sadāprarudita search for this perfection of wisdom?”
73.2尊者須菩提於是問世尊道：「世尊，菩薩摩訶薩常哭菩薩是如何尋求這般若波羅密多的呢？」
73.3The Blessed One replied to the venerable Subhūti, “Subhūti, when, in the past, the bodhisattva great being Sadāprarudita searched for the perfection of wisdom, he searched without caring for his body, considering his life, or being intent on gain, honor, or fame. While he was searching for the perfection of wisdom, he stayed in a wilderness, and at that time he heard a voice resounding from the air, saying, ‘Noble son, journey to the east and there you will hear the perfection of wisdom! Come what may you should journey without paying attention to the weariness of your physical body, without paying attention to dullness and sleep, without paying attention to food, without paying attention to drink, without paying attention to night, without paying attention to day, without paying attention to cold, and without paying attention to heat. Do not let your mind settle on anything at all, inwardly or outwardly! Noble son, do not proceed while looking to the left! Do not look to the right! Do not proceed while looking to the west, [F.354.a] the north, the zenith, the nadir, or the intermediate directions! Noble son, by whatever means do not sway toward [false views about] perishable composites! Do not sway toward physical forms! Do not sway toward feelings, perceptions, formative predispositions, or consciousness! Proceed in that manner! Those who are swayed thereby are deviating. If you ask from what they are deviating, they are deviating from the attributes of the buddhas. Those who deviate from the attributes of the buddhas roam in cyclic existence. Those who roam in cyclic existence do not find the perfection of wisdom!’
73.3世尊答尊者須菩提說：「須菩提，過去時，菩薩摩訶薩常哭菩薩尋求般若波羅密多時，不顧惜身體，不顧惜生命，不執著利益、尊榮或名聲。當他尋求般若波羅密多時，住在曠野中。那時他聽到從空中發出的聲音說：『善男子，向東方而去，在那裡你將聽聞般若波羅密多！無論發生什麼，你都應當前往，不要注意身體的疲勞，不要注意昏睡蓋，不要注意飢餓，不要注意口渴，不要注意黑夜，不要注意白晝，不要注意寒冷，也不要注意炎熱。不要讓你的心執著於任何事物，無論內在或外在！善男子，不要向左方前進！不要向右方看！不要向西方、北方、上方、下方或其他方向前進！善男子，無論以什麼方式都不要傾向於對斷滅色的邪見！不要傾向於色！不要傾向於受、想、行、識！以這樣的方式前進！那些被這些傾向所搖動的人，他們是在偏離。如果你問他們偏離什麼，他們偏離了佛的法。那些偏離佛的法的人，在輪迴中流轉。在輪迴中流轉的人，找不到般若波羅密多！』」
73.4“The bodhisattva great being Sadāprarudita replied to that voice, ‘I will do so! If you ask why, it is because I wish to illuminate all beings and wish to attain the attributes of the buddhas.’
73.4菩薩摩訶薩常哭菩薩回應那聲音說：「我將這樣做！如果你問為什麼，那是因為我希望照亮所有眾生，並且希望證得佛的特質。」
73.5“The voice then said to the bodhisattva great being Sadāprarudita, ‘Excellent, Sadāprarudita, noble son! Excellent!’
73.5「那聲音隨後對菩薩摩訶薩常哭菩薩說：『善哉，常哭菩薩，善男子！善哉！』」
73.6“Then again the bodhisattva great being Sadāprarudita heard the voice. It said, ‘You should search for the perfection of wisdom, believing in the attributes of the buddhas, which are emptiness, signlessness, and wishlessness! You should abandon signs, abandon entities, and abandon the false view that there are beings. Noble son, you should abandon evil associates! You should venerate, serve, and respect spiritual mentors who teach emptiness, signlessness, and wishlessness, and [who teach that phenomena are without conditioning, unoriginated, nonarising, without entity, and unceasing. [F.354.b]
73.6「菩薩摩訶薩常哭菩薩再次聽到那個聲音。它說：『你應該尋求般若波羅密多，信仰佛的屬性，即空、無相和無願！你應該放棄相，放棄有，放棄存在有情的邪見。善男子，你應該遠離惡友！你應該尊敬、侍奉和恭敬那些教導空、無相和無願的善知識，以及教導諸法無施設、無起、無生、無有和不滅的善知識。』」
73.7“ ‘Noble son, if you act in that manner, you will before long hear the perfection of wisdom, either from a book or from a monk teaching the Dharma. Noble son, you should perceive as the Teacher the one from whom you hear the perfection of wisdom. You should be grateful and mindful of that, saying, “This is my spiritual mentor. I will hear the perfection of wisdom from that one, and having heard it, {Va.239} I will make swift and irreversible progress to unsurpassed, complete enlightenment. I will approach the tathāgatas, arhats, completely awakened buddhas. I will be reborn in the buddhafields, inseparable from the tathāgatas, abandon the unfavorable conditions, and acquire the freedoms and opportunities.”
73.7善男子，如果你這樣做，不久就會聽到般若波羅密多，要麼從書籍中，要麼從講法的比丘那裡。善男子，你應當把傳授般若波羅密多給你的人視為師傅。你應當對此心懷感恩，牢記在心，說道：「這是我的善知識。我將從那個人那裡聽聞般若波羅密多，聽聞以後，我將迅速地不退轉地進行到無上正等菩提。我將親近如來、阿羅漢、完全覺悟的佛陀。我將轉生在佛剎中，與如來不分離，捨離不利的條件，獲得自由和機會。」
73.8“ ‘Noble son, you should consider these opportunities, and perceive that monk who teaches the Dharma as the Teacher. Noble son, you should not honor a monk who teaches the Dharma with thoughts of mundane material things. You should follow a monk who teaches the Dharma with interest in the Dharma and with respect.
73.8「善男子，你應當思量這些機會，並且把教導法的比丘視為師傅。善男子，你不應該以世間物質的想法去尊敬教導法的比丘。你應當以對法的興趣和尊重來跟隨教導法的比丘。」
73.9“ ‘You should also understand the deeds of Māra. Noble son, there are even [acolytes of] evil Māra who approach bodhisattva great beings to dissuade them, [insinuating] that the [Teacher] reveres, tends toward, and enjoys sights, sounds, odors, tastes, and tangibles, when they have actually overcome these, and then revered, tended toward, and enjoyed them through skill in means. In this regard, noble son, you should not lose faith in the one who teaches the Dharma, but think as follows: “I do not understand that skill in means, but this [teacher] does understand with skill in means. This [teacher] reveres, tends toward, and enjoys these things in order that beings might acquire the roots of virtuous action, through the disciplining of beings. Bodhisattva great beings are without attachment or obscuration in any respect.” [F.355.a]
73.9「你也應當了解魔的行為。善男子，甚至有惡魔的眷屬接近菩薩摩訶薩，想要勸阻他們，聲稱那位師傅貪著、傾向並享受色、聲、香、味、觸，儘管他們實際上已經克服了這些，卻又通過方便善巧而貪著、傾向並享受它們。關於這一點，善男子，你不應該對那位說法的比丘失去信心，而應當這樣思考：『我不了解那種方便善巧，但這位師傅確實以方便善巧而了解。這位師傅貪著、傾向並享受這些事物，是為了讓眾生能夠獲得善根，通過調伏眾生而獲得。菩薩摩訶薩在任何方面都沒有執著或遮蔽。』」
73.10“ ‘At that time, also, noble son, you should examine the genuine principle of phenomena. Noble son, if you ask what is the genuine principle of phenomena, it is that all phenomena are without affliction and without purification. If you ask why, all phenomena are empty of inherent existence. All phenomena are without beings, without life forms, and without individual personalities. That is to say, they are like a magical display, like a dream, like an echo, and like a reflection. Noble son, when you examine the genuine principle of phenomena in that manner and follow the teacher of the Dharma, you will before long be emancipated through the perfection of wisdom.
73.10「善男子，那時你也應當審視諸法的真實性。善男子，如果你問什麼是諸法的真實性，那就是一切法都沒有煩惱，也沒有清淨。如果你問為什麼，那是因為一切法都無自性空。一切法沒有有情，沒有生者，也沒有個人。也就是說，它們就像幻化、就像夢、就像回聲、就像影像。善男子，當你以那種方式審視諸法的真實性，並追隨說法的比丘時，你不久將藉由般若波羅密多而得到解脫。」
73.11“ ‘Noble son, you should be aware of yet another deed of Māra. Noble son, if a teacher of the Dharma should discourage you, noble son, while you seek the perfection of wisdom, and disregard you, you should not at all, noble son, be averse to that [perfection of wisdom]. Rather, with a mind intent on the Dharma, that respects the Dharma and is without weariness, you should follow the monk who preaches the Dharma.’
73.11「善男子，你還應該知道魔的另一種伎倆。善男子，如果在你尋求般若波羅密多時，傳法的師傅勸阻你、輕視你，善男子，你絕對不應該因此而厭離般若波羅密多。反而，你應該以一顆專注於法、尊重法、不知疲倦的心，跟隨傳法的比丘。」
73.12“Then, having heard this admonition from the voice, the bodhisattva great being Sadāprarudita traveled toward the east. Not long after setting out, he had the following thought: ‘I did not ask that voice how far I should go.’ He stood still in that very place and he wept, cried out, sorrowed, and lamented. He then had this thought: ‘Having passed one or two or three or four or five or six or seven days in this very place, until I hear the perfection of wisdom I will not pay attention to the weariness of my physical body. [F.355.b] I will not pay attention to dullness and sleep. I will not pay attention to food. I will not pay attention to drink. I will not pay attention to night. I will not pay attention to day. I will not pay attention to cold, and I will not pay attention to heat.’ Subhūti, just as a man whose only child had passed away would experience suffering and great unhappiness, paying attention to nothing except the sorrow of [losing] his child due to the sorrow for his child, in the same way, Subhūti, the bodhisattva great being Sadāprarudita {Va.240} at that time did not pay attention to anything except the thought, ‘When shall I hear that perfection of wisdom?’
73.12「那時，菩薩摩訶薩常哭菩薩聽聞了這個聲音的勸誡之後，就朝著東方旅行。出發不久，他心想：『我沒有問那個聲音我應該走多遠。』他就停留在那個地方，哭泣、呼喊、悲傷、哀歎。他隨後心想：『經過一天、兩天、三天、四天、五天、六天或七天在這個地方，直到我聽聞般若波羅密多，我就不去理會身體的疲憊。我不去理會昏睡蓋。我不去理會食物。我不去理會飲水。我不去理會夜晚。我不去理會白天。我不去理會寒冷，我也不去理會炎熱。』須菩提，就像一個獨生子已經去世的人會經歷痛苦和極大的不幸，只關注失去孩子的悲傷，因為對孩子的悲傷，同樣地，須菩提，菩薩摩訶薩常哭菩薩當時除了『我何時才能聽聞那個般若波羅密多？』的想法外，不去關注任何事情。」
73.13“Then, Subhūti, while the bodhisattva great being Sadāprarudita stood there, pining away in that manner, an image of the Tathāgata appeared before him and gave his approval, saying, ‘Noble son, you have spoken well! Excellent! The tathāgatas, arhats, completely awakened buddhas of the past also searched for the perfection of wisdom in the manner in which you now search for it. Therefore, noble child, you should go continuously toward the east, with that same perseverance, that same enthusiasm, that same intent, and that same resolve. Five hundred yojanas from here, there is a city called Gandhavati, constructed of the seven precious materials, twelve yojanas in length and twelve yojanas in breadth, surrounded in succession by seven perimeter walls, surrounded in succession by seven moats, and surrounded by seven rows of palm trees. It is prosperous, flourishing, secure, happy, and joyful, filled with a large population. It has five hundred roadside stalls, evenly spaced, as if drawn in a painting, with bridges offering access to palanquins, vehicles, and pedestrians. [F.356.a] Even the walls surrounding the perimeter of that city are fashioned of the seven precious materials, and they are proportionate and tall. Even the ramparts of the walls, fashioned of the seven precious materials, are made from the gold of the river Jambu. From each of these ramparts there also grow trees fashioned of the seven precious materials, with diverse fruits. Between all these fruit [trees] there are threads also fashioned of the seven precious materials that connect them exclusively with the other trees. The entire city is covered with a network of golden bells, and that network of golden bells emits sweet, pleasant, and attractive tinkling when shaken by the wind. Just as a group of skilled [celestial] percussionists with their five sorts of instruments produces sounds that are sweet, pleasant, and attractive, in the same way that network of bells emits a sweet, pleasant, and attractive tinkling when shaken by the wind. These tinkling sounds also inspire beings to play, delight, and enjoy themselves. Even the moats that surround the city of Gandhavati are filled with constantly flowing water, endowed with the eight pure qualities, and on that water, which is neither too cold not too hot, are boats fashioned of the seven precious materials. These have originated from the maturation of the past actions of those beings [inhabiting the city], and the beings on board play, rejoice, and enjoy themselves. All these waterways are also covered with blue lotuses, day lotuses, night lotuses, and white lotuses, and they are also covered with most fragrant species of flowers. Indeed, there is no species of flower at all in the world systems of the great trichiliocosm that is not found in the city of Gandhavati. All around that city there are five hundred parks, all of them fashioned of the seven precious materials, [F.356.b] beautiful and absolutely delightful to behold. In each of these parks there are five hundred lakes measuring one earshot across, and each of these lakes is covered with blue lotuses, day lotuses, night lotuses, and white lotuses, fashioned of the seven precious materials, beautiful and delightful to behold. Every one of those blue lotuses, day lotuses, night lotuses, and white lotuses have the diameter of a cartwheel—the blue ones are all azure in color, look azure and appear as azure; the yellow ones are all golden in color, look yellow and appear as yellow; the red ones are all red in color, look red and appear as red; and the white ones are all white in color, look white and appear as white. All these lakes are filled with the sound of swans, {Va.241} ducks, cranes, Indian cranes, and shelducks. All of these parks are without private ownership or appropriation. They have originated from the maturation of the past actions of those same beings. That is to say, they have emerged entirely from the maturation of their belief in the profound Dharma, and from their having practiced the perfection of wisdom over a long time.
73.13「那時，須菩提，當這位菩薩摩訶薩常哭菩薩以這樣的方式站在那裡消瘦憔悴時，有一個如來的影像出現在他面前並讚許他，說：『善男子，你說得好！太好了！過去的如來、阿羅漢、完全覺悟的佛陀也都以你現在尋求般若波羅密多的方式來尋求般若波羅密多。因此，善男子，你應該持續向東方前進，保持同樣的精進、同樣的熱誠、同樣的決心和同樣的志向。從這裡向東五百由旬，有一個城市名叫香城，由七寶建造，長十二由旬，寬十二由旬，四周依次被七道城牆圍繞，四周依次被七條護城河圍繞，四周被七行棕櫚樹環繞。它繁榮興旺、安全穩定、幸福歡樂，人口眾多。有五百個街邊小店，整整齊齊地排列，就像畫出來的一樣，有橋樑供轎子、車輛和行人通行。城周圍的城牆甚至也是由七寶建造的，它們成比例且高聳。城牆的牆垛，由七寶建造，採用來自閻浮河的黃金製作。從這些牆垛上還生長著由七寶製作的樹木，結有各種水果。在這些果樹之間，也有由七寶製作的線將它們與其他樹木獨自相連。整個城市被一個金鈴網絡所覆蓋，當這個金鈴網絡被風吹動時發出甜美、悅耳和迷人的鈴聲。就像一群技藝高超的天樂師用五種樂器演奏甜美、悅耳和迷人的聲音一樣，當這個金鈴網絡被風吹動時發出同樣甜美、悅耳和迷人的鈴聲。這些鈴聲也激勵眾生遊樂、歡喜和享受。圍繞香城的護城河甚至充滿源源不斷的流水，具備八種純淨的特質，在既不過冷也不過熱的水面上，有由七寶製造的船隻。這些都源於那些城市居民的往業異熟，船上的有情遊樂、歡欣和享受。所有這些水道也被藍蓮花、晝蓮花、夜蓮花和白蓮花所覆蓋，也被最為芬芳的花種所覆蓋。確實，在三千大千世界的世界中根本沒有任何花種不在香城中出現。城市周圍有五百個公園，全部由七寶製作，美麗而絕對令人賞心悅目。在這些公園中的每一個都有五百個湖泊，寬度相當於一箭之遠，每個湖泊都被由七寶製造的藍蓮花、晝蓮花、夜蓮花和白蓮花所覆蓋，美麗而令人賞心悅目。所有那些藍蓮花、晝蓮花、夜蓮花和白蓮花的直徑都像一輛車輪那樣大——藍色的都完全是蔚藍色，看起來蔚藍並呈現蔚藍；黃色的都完全是金黃色，看起來金黃並呈現金黃；紅色的都完全是紅色，看起來紅並呈現紅；白色的都完全是白色，看起來白並呈現白。所有這些湖泊充滿了天鵝、鴨子、鶴、印度鶴和鳬鳥的聲音。所有這些公園都沒有私人所有權或佔有。它們源於那些相同有情的往業異熟。也就是說，它們完全來自於他們對深奧法的信心的異熟，以及他們長時間實踐般若波羅密多。」
73.14“ ‘Noble son, at the center of the crossroads in that city of Gandhavati is situated the house of the bodhisattva great being Dharmodgata, fashioned of the seven precious materials, and one yojana in circumference. It is adorned with various gemstones, delightful to behold, and surrounded by seven walls and seven rows of palm trees. Within the grounds of that mansion there are four gardens for the enjoyment of the household, namely the garden called Nityapramudita, the garden called Aśoka, the garden called Śokavigata, and the garden called Puṣpacitra. [F.357.a] Within each of these gardens there are also eight ponds, called Bhadrā, Bhadrottamā, Nandā, Nandottamā, Kṣamā, Kṣamotta, Niyatā, and Avivahā. The first side of each pond is fashioned of gold, the second side is fashioned of silver, the third side is fashioned of beryl, and the fourth side is fashioned of crystal. The base of [each pond] is fashioned of quartz, and the base is strewn with golden sand. Each pond has eight sets of steps, the height of a throne, and the surfaces of all the steps are embellished with variegated gemstones. From the gaps between all the steps grow plantain trees, fashioned of gold from the river Jambu. All these ponds are covered with various kinds of blue lotuses, day lotuses, night lotuses, and white lotus flowers, and they resonate with the sound of swans, Indian cranes, and shelducks. All around these ponds grow various flowering trees, and when these flowering trees are stirred by the wind, their flowers drop into the ponds. The water in all these ponds has the scent, color, taste, and feel of sandalwood. In this mansion there is the residence where the bodhisattva great being Dharmodgata plays. With a retinue including sixty-eight thousand women, he is endowed with the five desirable attributes of the senses, and there he plays, delights, and amuses himself. The beings dwelling in that city, men and women, are also always joyful, and they play, delight, and amuse themselves since, in these parks and lakes, they are endowed with the five desirable attributes of the senses.
73.14「善男子，在香城的十字路口中央，有菩薩摩訶薩法上的住所，由七寶構成，周圍長度為一由旬。它用各種寶石裝飾，令人賞心悅目，被七道牆和七排棕櫚樹環繞。在那座宅第的地產內有四個花園供家人享樂，分別稱為常喜園、無憂園、離憂園和花繪園。在這些花園的每一個內還有八個池塘，名稱分別為賢池、最勝賢池、喜池、最勝喜池、忍池、最勝忍池、決定池和不變池。每個池塘的第一邊由黃金打造，第二邊由白銀打造，第三邊由琉璃打造，第四邊由水晶打造。池塘的底部由石英打造，底部鋪著金沙。每個池塘有八組臺階，高度等同於寶座，所有臺階的表面都用各色寶石裝飾。從所有臺階之間的縫隙中生長著芭蕉樹，由閻浮河的黃金打造。所有這些池塘都覆蓋著各種藍蓮花、晝蓮花、夜蓮花和白蓮花，迴盪著天鵝、印度鶴和琵鷺的叫聲。在這些池塘周圍生長著各種開花樹木，當這些開花樹木被風吹動時，它們的花朵掉落進池塘。所有這些池塘中的水都具有檀香的香氣、色澤、滋味和觸感。在這座宅第內有菩薩摩訶薩法上遊樂的住處。他有包括六萬八千名女性的隨從，具備五種感官的美妙屬性，在那裡遊樂、歡喜和娛樂自己。住在那座城市的眾生，男人和女人，也總是充滿喜悅，因為他們在這些花園和湖泊中，具備了五種感官的美妙屬性，所以他們也遊樂、歡喜和娛樂自己。」
73.15“ ‘The bodhisattva great being [F.357.b] Dharmodgata, however, after playing, delighting, and amusing himself with his retinue, thereafter always explains the perfection of wisdom. The citizens of that city, Gandhavati, constructed a teaching throne for the bodhisattva great being Dharmogata at the center of the city crossroads. Its legs are fashioned of gold, fashioned of silver, fashioned of beryl, and fashioned of crystal, and upon it is spread a mat of tree cotton, or a mat of wool, or a mat of padding, or a mat of silk. In the air above, about the height of half an earshot, there is a canopy, adorned with pearls. All around that [throne], flowers of five colors are sprinkled, strewn, and showered, and the area is also scented with diverse sweet fragrances. Respectful of the Dharma in this manner, the bodhisattva great being Dharmodgata is seated upon it, explaining the Dharma of the perfection of wisdom. {Va.242} The beings who are present within range of that fragrance, respectful of this Dharma that the bodhisattva great being Dharmodgata has, listen to this perfection of wisdom. Many hundreds of living creatures, many thousands of living creatures, many hundred thousands of living creatures assemble there, and among those human beings and gods who assemble there to listen there are some who train in reading it, some who train in reciting it, some who comprehend it, some who grasp it, some who retain it, some who repeat it, some who question it, and some who follow it, focusing their attention correctly on it. None of these beings have attributes that would incline them to lapse. [F.358.a] Indeed, they all exclusively make irreversible progress toward unsurpassed, complete enlightenment. Noble son, you should approach that bodhisattva great being Dharmodgata! From him you shall hear the perfection of wisdom. For a long time, noble son, he will be your spiritual mentor, your teacher. He will encourage, praise, and make you enthusiastic to [attain] unsurpassed, complete enlightenment. Noble son, he has, in the past, also searched for the perfection of wisdom, just as you are now searching for it. Noble son, go forth, day and night, paying no attention to [the need for] respite! Before long you shall hear the perfection of wisdom!’
73.15菩薩摩訶薩法上卻在與眷屬遊樂、歡喜、娛樂之後，常常為眾生講解般若波羅密多。那個香城的市民為菩薩摩訶薩法上在城市的十字路口中心製作了一個講法的高座。它的四個座腳分別用黃金、白銀、琉璃和水晶製成，上面鋪有棉布墊、羊毛墊、軟墊或絲綢墊。空中距地面約半由旬的高度處，有一個用珍珠裝飾的華蓋。在高座的四周，灑滿了五色的鮮花，還散發著各種香氣。菩薩摩訶薩法上以這樣的恭敬態度坐在高座上，講解般若波羅密多的法門。那些處於香氣範圍內的有情眾生，恭敬地聽聞菩薩摩訶薩法上所講的般若波羅密多。有數百的眾生、數千的眾生、數十萬的眾生集聚到那裡，其中來聽聞的男女人類和天神中，有些人專心學習誦讀，有些人專心學習背誦，有些人理解，有些人把握，有些人保持在心，有些人重複講述，有些人提出疑問，有些人依照而行，都能正確地集中注意力。這些眾生中沒有任何一個會有退轉的傾向。他們都將無退轉地朝向無上正等菩提而前進。善男子，你應當前往菩薩摩訶薩法上那裡！你將從他那裡聽聞般若波羅密多。善男子，他將長期成為你的善知識、你的師傅。他會鼓勵、稱讚你，使你精進於無上正等菩提。善男子，他過去也曾經像你現在一樣尋求般若波羅密多。善男子，你要日夜前往，不要注意休息的需要！不久你就將聽聞般若波羅密多！
73.16“Then, when the bodhisattva great being Sadāprarudita had heard this teaching of the Tathāgata, he became elated, joyful, resolute, and contented. Just as a man, hit with a poisoned arrow, does not pay attention to anything but the thought, ‘Where shall I find a doctor who can extract this arrow, one who will extract this arrow and release me from this suffering?’ in the same way, the bodhisattva great being Sadāprarudita did not pay the slightest attention to anything but the thought, ‘When shall I see that noble son who will teach me the perfection of wisdom, so that, having listened to that Dharma, I shall abandon mental engagement that involves apprehending!’
73.16「那時，菩薩摩訶薩常哭菩薩聽到了如來的這一教法後，變得歡喜、喜悅、堅定和滿足。就像一個人被毒箭射中，心裡只想著『我在哪裡能找到一位醫生，他能拔出這支箭，拔出這支箭並使我從這痛苦中得到解脫呢？』一樣，菩薩摩訶薩常哭菩薩心裡唯一的念頭就是『我何時才能見到那位善男子，他會教我般若波羅密多，這樣，聽聞了那法之後，我就能放棄涉及執著的心的運作呢？』」
73.17“Then, while he remained in that very place, there arose in the bodhisattva great being Sadāprarudita the perception that did not settle on anything at all. On the basis of the perfection of wisdom and through the experience of his former lives, there then manifested many gateways of meditative stability. [F.358.b] These included (1) the meditative stability named viewing the essential nature of all phenomena ; (2) the meditative stability named nonapprehension of the essential nature of all phenomena ; (3) the meditative stability named emergence of wisdom with respect to all phenomena ; (4) the meditative stability named nondifferentiation with respect to all phenomena ; (5) the meditative stability named observation that all phenomena are unchanging ; (6) the meditative stability named illuminator of all phenomena ; (7) the meditative stability named separating all phenomena from darkness ; (8) the meditative stability named destruction of ignorance with respect to all phenomena ; (9) the meditative stability named nonapprehension of all phenomena ; (10) the meditative stability named scattering of flowers ; (11) the meditative stability named actualizing the embodiment of all phenomena ; (12) the meditative stability named abandonment of magical display ; (13) the meditative stability named actualizing images on the surface of a mirror ; (14) the meditative stability named calling forth the voices of all beings ; (15) the meditative stability named gladdening of all beings ; (16) the meditative stability named following those learned in the languages of all beings ; (17) the meditative stability named calling forth the variety of sounds, words, and syllables ; (18) the meditative stability named unoppressed ; (19) the meditative stability named naturally devoid of conventional expression ; (20) the meditative stability named attainment of unobscured liberation ; (21) the meditative stability named immaculate ; (22) the meditative stability named nouns, lexical explanations, words, and syllables ; (23) the meditative stability named nonperception of all phenomena ; (24) the meditative stability named lexical explanations, words, and syllables with respect to all phenomena ; (25) the meditative stability named unobscured limit of all phenomena ; (26) the meditative stability named space-like ; [F.359.a] (27) the meditative stability named vajra-like ; (28) the meditative stability named approaching the king of physical forms ; (29) the meditative stability named attainment of triumph ; (30) the meditative stability named irreversible eyes ; (31) the meditative stability named emerging from the realm of phenomena ; (32) the meditative stability named inspiration ; (33) the meditative stability named roaring of the lion ; {Va.243} (34) the meditative stability named overwhelming of all beings ; (35) the meditative stability named stainless ; (36) the meditative stability named absence of afflicted mental states ; (37) the meditative stability named lotus ornament ; (38) the meditative stability named severance of doubt ; (39) the meditative stability named pursuing of all essentials ; (40) the meditative stability named sublimation of all phenomena ; (41) the meditative stability named attainment of the extrasensory powers, the powers, and the fearlessnesses ; (42) the meditative stability named certain realization of all phenomena ; (43) the meditative stability named ocean embracing all phenomena ; (44) the meditative stability named abandonment of all indolence ; (45) the meditative stability named illuminator of the profound doctrine ; (46) the meditative stability named resembling Mount Sumeru ; (47) the meditative stability named uncaptivated ; (48) the meditative stability named destroyer of the entourage of Māra ; (49) the meditative stability named nonfixation on the three realms ; (50) the meditative stability named emergence of light rays ; and (51) the meditative stability named sight of the tathāgatas .
73.17隨後，當常哭菩薩摩訶薩仍然停留在那個地方時，他心中產生了一種不執著於任何事物的認知。基於般若波羅密多的修習，以及他前世經驗的回憶，於是顯現出許多三摩地門。這些包括：（1）名為觀察一切法自性的三摩地；（2）名為一切法自性無執的三摩地；（3）名為一切法般若現起的三摩地；（4）名為一切法無差別的三摩地；（5）名為一切法不變觀的三摩地；（6）名為一切法照明者的三摩地；（7）名為一切法遠離黑暗的三摩地；（8）名為一切法無明破壞的三摩地；（9）名為一切法無執的三摩地；（10）名為花朵飄散的三摩地；（11）名為一切法體現實現的三摩地；（12）名為幻術放棄的三摩地；（13）名為鏡面影像現起的三摩地；（14）名為一切有情音聲呼喚的三摩地；（15）名為一切有情歡樂的三摩地；（16）名為隨順一切有情語言學者的三摩地；（17）名為種種音聲、詞語及音節呼喚的三摩地；（18）名為無壓迫的三摩地；（19）名為離言的三摩地；（20）名為無礙解脫證得的三摩地；（21）名為無垢的三摩地；（22）名為名詞、字句說法、詞語及音節的三摩地；（23）名為一切法無知覺的三摩地；（24）名為一切法字句說法、詞語及音節的三摩地；（25）名為一切法無礙極限的三摩地；（26）名為虛空相似的三摩地；（27）名為金剛喻的三摩地；（28）名為逼近色身之王的三摩地；（29）名為勝利證得的三摩地；（30）名為不退轉眼的三摩地；（31）名為從法界現起的三摩地；（32）名為鼓舞的三摩地；（33）名為獅子吼的三摩地；（34）名為一切有情壓倒的三摩地；（35）名為無垢的三摩地；（36）名為無煩惱的三摩地；（37）名為蓮花莊嚴的三摩地；（38）名為疑惑斷絕的三摩地；（39）名為一切要義追求的三摩地；（40）名為一切法昇華的三摩地；（41）名為神通、力及無畏證得的三摩地；（42）名為一切法確定現證的三摩地；（43）名為包含一切法的海洋的三摩地；（44）名為一切懶惰放棄的三摩地；（45）名為深奧法輪照明者的三摩地；（46）名為須彌山相似的三摩地；（47）名為無被縛的三摩地；（48）名為魔眾摧毀者的三摩地；（49）名為三界無執著的三摩地；（50）名為光線現起的三摩地；及（51）名為見諸如來的三摩地。
73.18“Abiding in these meditative stabilities, he saw immeasurable and countless lord buddhas in the world systems of the ten directions, demonstrating this very perfection of wisdom to bodhisattva great beings. [F.359.b] Those tathāgatas also applauded and inspired him, saying, ‘Noble son, we, too, in the past when we were engaged in the conduct of a bodhisattva, searched for the perfection of wisdom. We attained these meditative stabilities that you have now attained. And having attained those meditative stabilities, we indeed realized the perfection of wisdom and became established in the dharmas from which there is no regression. When we behold the inherent existence and essential nature of these meditative stabilities, we do not see anything at all that becomes absorbed in them, that arises from them, that would practice for awakening , or that would attain consummate buddhahood in unsurpassed, complete enlightenment.
73.18「安住在這些三摩地中，他見到十方世界中無量無數的諸佛，為菩薩摩訶薩演示這正是般若波羅密多。那些如來也讚歎並鼓勵他，說：『善男子，我們在過去從事菩薩行時，也曾尋求般若波羅密多。我們證得了你現在所證得的這些三摩地。證得那些三摩地後，我們確實現證了般若波羅密多，並安住於無有退轉之法中。當我們觀察這些三摩地的自體存在與自性時，我們不見任何事物沈浸於它們、從它們而生、為開悟而修習，或成就無上正等菩提的無上佛果。
73.19“ ‘Noble son, this perfection of wisdom is without conceits about anything at all. Noble son, because we are established in the absence of conceits, our bodies have acquired a color resembling that of gold. Not to mention the śrāvakas and pratyekabuddhas, even the tathāgatas, arhats, completely awakened buddhas cannot grasp the measure of, or disclose the limits of, the thirty-two major marks of a great person, the eighty excellent minor marks, the aureole of light extending a full arm span, the inconceivable attributes of the buddhas, the gnosis of the buddhas, the wisdom of the buddhas, the unsurpassed meditative stabilities, or the perfection of enlightened attributes. Therefore, noble son, you should indeed cultivate respect for these attributes. You should cultivate an increasing interest and belief in them. If you ask why, noble son, unsurpassed, complete enlightenment is not a rarity for those who are interested in it and who believe in it. Noble son, you [F.360.a] should also cultivate respect and empathy for spiritual mentors. If you ask why, bodhisattva great beings who have been accepted by spiritual mentors will attain consummate buddhahood in unsurpassed, complete enlightenment.’
73.19「善男子，這般若波羅密多對一切法都沒有慢執。善男子，因為我們安住於無慢的狀態，我們的身體已經獲得了金色一樣的色澤。更不用說聲聞和辟支佛了，即使是如來、阿羅漢、完全覺悟的佛陀也無法掌握或揭示三十二大人相、八十種好、圓光（延伸一臂寬）、佛陀不可思議的法、佛陀的智慧、佛陀的般若、無上三摩地或菩提波羅密多的極限。因此，善男子，你確實應當對這些法生起尊敬。你應當培養對它們越來越多的興趣和信心。如果你問為什麼，善男子，對於那些有興趣和信心的人來說，無上正等菩提並非稀有之物。善男子，你也應當培養對善知識的尊敬和同情心。如果你問為什麼，被善知識所攝受的菩薩摩訶薩將證得無上正等菩提的佛果。」
73.20“Then the bodhisattva great being Sadāprarudita asked those tathāgatas, ‘Who is my spiritual mentor?’
73.20「那時，菩薩摩訶薩常哭菩薩問那些如來說：『誰是我的善知識？』」
“Those tathāgatas replied to the bodhisattva great being Sadāprarudita, ‘Noble son, the bodhisattva great being Dharmodgata has over a long period of time brought you to maturity in unsurpassed, complete enlightenment, and favored you with the perfection of wisdom. He has also trained you in skill in means. It is he, noble son, who has benefited you. He is your spiritual mentor. Noble son, you should keep in mind the deeds he has undertaken on your behalf. If, noble son, {Va.244} you were to carry the bodhisattva great being Dharmodgata on your head like a turban for one eon, two eons, a hundred eons, a thousand eons, or even longer, and furnish him with the resources that bring happiness, or grant to him all those sights, sounds, smells, tastes, and tangibles, as many as there are in the world systems of the great trichiliocosm, even by that, noble son, you would not repay him. If you ask why, noble son, it is through his power that you have acquired such meditative stabilities, [F.360.b] that you have listened to those skilled in the perfection of wisdom, and that you will attain the perfection of wisdom.”
「那些如來回答菩薩摩訶薩常哭菩薩說：『善男子，菩薩摩訶薩法上菩薩長期以來一直在引導你成熟於無上正等菩提，並以般若波羅密多恩惠於你。他也以方便善巧訓練過你。善男子，正是他利益了你。他就是你的善知識。善男子，你應當銘記他為你所做的事業。善男子，即使你將菩薩摩訶薩法上菩薩頂戴在頭上如同纏頭巾一樣，經歷一劫、兩劫、百劫、千劫或更久的時間，並為他提供帶來樂受的資具，或者將大千世界中所有的色、聲、香、味、觸這些東西都賜予他，善男子，即使這樣，你也無法報答他。你為什麼要這樣做呢？善男子，正是因為他的力量，你才獲得了這樣的三摩地，才能夠聽聞那些精通般若波羅密多的人的教導，才能夠證得般若波羅密多。』」
73.21This completes the seventy-third chapter, “The Bodhisattva Sadāprarudita’s Attainment of the Manifold Gateways of Meditative Stability,” from The Perfection of Wisdom in Twenty-Five Thousand Lines.”
73.21（結尾）