Chapter 75: Dharmodgata
第七十五章：法上菩薩
75.1“The bodhisattva great being Dharmodgata then replied to the bodhisattva great being Sadāprarudita, ‘Noble son, tathāgatas do not come from anywhere, nor do they go anywhere. The tathāgatas do not move. The real nature is the tathāgatas. Noble son, nonarising neither goes nor comes. That nonarising is the tathāgatas. Noble son, the very limit of reality neither goes not comes. That very limit of reality is the tathāgatas. Noble son, in emptiness there is neither going nor coming. That emptiness is the tathāgatas. Noble son, the definitive nature neither comes nor goes. That definitive nature is the tathāgatas. Noble son, freedom from desire neither comes nor goes. That freedom from desire is the tathāgatas. [F.370.b] Noble son, cessation neither comes nor goes. That cessation is the tathāgatas. Noble son, the expanse of space neither comes nor goes. That expanse of space is the tathāgatas. Noble son, phenomena other than these attributes are not the tathāgatas. Noble son, the real nature of these attributes and the real nature of the tathāgatas is a single real nature. Noble son, in the real nature there are no dual aspects. Noble son, the real nature is one—it is not two, and it is not three. Noble son, because the real nature is nonexistent, it cannot be counted. Noble son, just as when someone tormented by the heat of spring, during the last month of spring, at noon might see a mirage in motion, and might run toward it, thinking, ‘Here I shall bathe. Here I shall drink,’ do you think, noble son, that that water has come from anywhere? Does it go anywhere—into the ocean of the east, or the oceans of the south, west, or north?’
75.1菩薩摩訶薩法上菩薩回答菩薩摩訶薩常哭菩薩說：「善男子，如來不從任何地方而來，也不到任何地方而去。如來不移動。真如就是如來。善男子，無生既不去也不來。那無生就是如來。善男子，實際既不去也不來。那實際就是如來。善男子，在空中既沒有去也沒有來。那空就是如來。善男子，究竟性既不來也不去。那究竟性就是如來。善男子，無欲既不來也不去。那無欲就是如來。善男子，滅盡既不來也不去。那滅盡就是如來。善男子，虛空界既不來也不去。那虛空界就是如來。善男子，除了這些佛法以外的諸法不是如來。善男子，這些佛法的真如與如來的真如是同一個真如。善男子，在真如中沒有二元對立的方面。善男子，真如是唯一的——它不是二，也不是三。善男子，因為真如是非有的，它不能被計算。善男子，就像某人在春天最後一個月的中午被熱所折磨，在沙漠中看到陽焰在流動，可能跑向它，想著『我在這裡洗澡。我在這裡喝水』，你認為，善男子，那水從任何地方而來嗎？它到任何地方而去嗎——進入東方的大海，或者南、西、北方的大海嗎？」
75.2“Sadāprarudita replied, ‘Noble son, since there is no water in a mirage, how could it possibly come and go! That person tormented by the heat of spring perceives water but there is no water in a mirage. So he is a naïve person, a person of feeble acumen. In that mirage, there exists no essential nature of water.’
75.2「常哭菩薩回答說：『善男子，既然陽焰中根本沒有水，它怎麼可能來去呢！那位被春天的炎熱所折磨的人看到了水，但陽焰中並沒有真實的水。所以他是一個天真的人，一個根性遲鈍的人。在那個陽焰中，根本不存在水的自性。』」
75.3“ ‘Noble son, it is so! It is so,’ said Dharmodgata. ‘In the same way, noble son, anyone whatsoever who is fixated on [the notion of] the tathāgatas as form or sound, and who imagines that the tathāgatas come and go, is a naïve person, a person of feeble acumen, just like someone who perceives water where there is no water. If you ask why, the tathāgatas should not be regarded as the buddha body of form, because they are the buddha body of reality. [F.371.a] Noble son, in reality there is neither coming nor going. In the same way, noble son, the tathāgatas also are without coming and going. Noble son, just as the corps of elephants, corps of cavalry, corps of chariots, or corps of infantry conjured by an illusionist is without coming or going, in the same way, noble son, the tathāgatas also are without coming or going. Noble son, just as someone in a dream may see one tathāgata—or two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, or a hundred thousand tathāgatas, or even more than that—but on waking would not see even a single tathāgata, do you think, noble son, that these tathāgatas have come from anywhere, or gone anywhere?’
75.3「善男子，實是如是！實是如是！」法上菩薩說道，「善男子，任何執著如來為色身或聲音，想像如來來去的人，都是愚昧的人，根性鈍劣的人，就像在沒有水的地方卻看到水的人一樣。為什麼呢？如來不應該被視為色身，因為如來是法身。善男子，在實相中既無來也無去。同樣地，善男子，如來也是無來無去的。善男子，就如幻師變現的象隊、馬隊、車隊或步兵隊沒有來去，同樣地，善男子，如來也是無來無去的。善男子，就如有人在夢中看到一位如來，或者兩位、三位、四位、五位、十位、二十位、三十位、四十位、五十位、一百位、一千位或十萬位如來，甚至更多位如來，但是等到醒來就連一位如來都看不到，善男子，你認為這些如來來自於什麼地方，或者去往什麼地方嗎？」
75.4“ ‘Noble son, the phenomena of a dream are without any consummate reality whatsoever. {Va.254} Dreams are false and inauthentic.’ replied Sadāprarudita.
75.4「善男子，夢中的諸法完全沒有任何真實的成就。夢境是虛假和不真實的。」常哭菩薩回答道。
75.5“ ‘In the same way, noble son,’ continued Dharmodgata, ‘all phenomena are like a dream—so said the tathāgatas. [F.371.b] All those whosoever who do not properly know that all phenomena are like a dream, as the tathāgatas have explained, are fixated on [the notion of] the tathāgatas as a cluster of nominal aggregates or a cluster of physical forms, and in consequence they imagine that the tathāgatas come and go. This is because they do not know reality. Noble son, all those who hold that the tathāgatas come or go are simple, ordinary people. All of them have roamed, are roaming, and will roam in cyclic existence, with its five classes of living beings. All of them are far from the perfection of wisdom. All of them are far from the attributes of the buddhas. Noble son, those who properly know that the tathāgatas have explained all phenomena to resemble a dream do not conceive of anything at all that comes or goes. Those who know this reality of the tathāgatas approach unsurpassed, complete enlightenment. They practice the perfection of wisdom. They are the disciples of the tathāgatas. They do not deliberately squander alms donated by citizens, and they are worthy recipients of the world’s generosity. Noble son, the gems of the oceans have not come from the east, and they have not come from any other of the ten directions—the south, the west, the north, the intermediate directions, the zenith, or the nadir—but gemstones appear in the oceans through the causal basis of beings’ roots of virtuous actions. They have not appeared without a cause, but contingent on causes and conditions, they appear through dependent origination.
75.5「同樣地，善男子，」法上菩薩繼續說，「一切法都如夢一樣——這是如來所說的。所有那些不能恰當地認識一切法如夢的人，就如如來所解釋的那樣，他們執著於如來是眾多名稱和蘊的聚合體，或執著於如來是色身的聚合體，因此他們想像如來有來有去。這是因為他們不認識實相。善男子，凡是執著如來有來或有去的人都是凡夫。他們都在輪迴中漂泊著、正在漂泊著，並將漂泊著，包括五趣眾生。他們都遠離般若波羅密多。他們都遠離諸佛的法。善男子，那些恰當地認識如來所解釋的一切法如夢的人，不會想像任何事物有來有去。認識如來這一實相的人趨向無上正等菩提。他們修行般若波羅密多。他們是如來的弟子。他們不會故意浪費市民供養的飲食，他們值得接受世間的布施。善男子，海洋中的寶石並非來自東方，也並非來自十方的其他任何方向——南方、西方、北方、四隅和上下方——而是寶石通過眾生善根的因緣基礎而在海洋中出現。它們並非無因而出現，而是由因緣條件引發，通過緣起而出現。」
75.6“ ‘Even when these gemstones cease to exist, they do not transmigrate in any of the ten directions. [F.372.a] They do not go anywhere, but nevertheless gemstones do appear when those conditions exist, and they disappear when those conditions are absent. In the same way, noble son, the perfect bodies of the tathāgatas have not come from any worlds of the ten directions, nor will they go anywhere. Nor did these bodies of the lord buddhas appear without a causal basis, but they appeared contingent on the causes and conditions of their perfect past conduct and within the apprehending of beings whose ripening of past deeds originated from causes. These bodies do not exist in any of the ten directions, but they are perfectly present when those causes and conditions exist, and they are not perfectly present when those conditions are absent.
75.6"即使這些寶石停止存在，它們也不會向十方中的任何方向轉移。它們不會前往任何地方，但儘管如此，當那些條件存在時，寶石就會出現，當那些條件不存在時，寶石就會消失。同樣地，善男子，如來的圓滿身體不是來自十方世界中的任何世界，也不會前往任何地方。這些諸佛世尊的身體也不是無因而出現的，而是依賴於他們圓滿的過去行為的因和條件，以及依賴於過去業報成熟而來的有情眾生的執著而出現的。這些身體不存在於十方中的任何地方，但當那些因和條件存在時，它們就完全呈現，當那些條件不存在時，它們就不完全呈現。"
75.7“ ‘Noble son, this is just as when the sound of a lute arises—it has not come from anywhere, and when it stops, it does not go anywhere, nor does it transmigrate anywhere, but it is contingent on causes and conditions that are dependently originated. That is to say, the sound of a stringed instrument emerges dependent on the hollow gourd of the instrument, the skin, the neck, the strings, the supporting cushion, the plectrum, and human exertion. The sound does not emerge from the hollow gourd, nor does it emerge from the skin, the neck, the strings, or the plectrum, nor does it emerge from the supporting cushion or human exertion, but the sound does emerge from all of them together. When it stops, that sound does not go anywhere. In the same way, noble son, the perfect body of the tathāgatas is also contingent on causes and conditions. It is perfected through the many roots of their virtuous actions. It has not appeared from a single cause. It has not appeared from a single condition. [F.372.b] The body of the buddhas has not appeared from a single root of virtue. It has not appeared without a causal basis. That is to say, it has appeared from a multiplicity of causes and conditions but does not come from anywhere. And it does not go anywhere, even when that cluster of causes and conditions is absent. Noble son, you should know the reality of all phenomena in the same manner. Noble son, if you know that the tathāgatas and all phenomena are nonarising and unceasing, you will be assured of unsurpassed, complete enlightenment. You will certainly practice the skill in means associated with the perfection of wisdom.’
75.7「善男子，這就像琴聲的出現一樣——它不是從任何地方來的，當它停止時，它也不是到任何地方去，也不會遷移到任何地方，但它是取決於因和條件而依緣起而產生的。也就是說，弦樂器的聲音是依賴於樂器的空心葫蘆、琴皮、琴頸、琴弦、支撐的墊子、撥片和人的勤力而產生的。聲音既不是從空心葫蘆產生的，也不是從琴皮、琴頸、琴弦或撥片產生的，也不是從支撐的墊子或人的勤力產生的，而是從所有這些因素一起產生的。當聲音停止時，它不是到任何地方去。同樣地，善男子，如來的完美之身也是取決於因和條件的。它是通過他們許多的善根而圓滿的。它不是從單一的因而產生的。它不是從單一的條件而產生的。諸佛之身不是從單一的善根而產生的。它不是沒有因果基礎而產生的。也就是說，它是從眾多的因和條件產生的，但不是從任何地方來的。而且當那個因和條件的集合消失時，它也不會到任何地方去。善男子，你應該以同樣的方式認識所有諸法的實相。善男子，如果你知道如來和所有諸法是無生和不滅的，你將確定無上正等菩提。你必定會實踐與般若波羅密多相關聯的方便善巧。」
75.8“As he explained this formulation of the Dharma that teaches how the tathāgatas are without coming and going, the great earth shook and all world systems of the great trichiliocosm shook in six ways. They shook, shuddered, and juddered. They quivered, careened, and convulsed. All the domains of Māra were also disturbed and diminished. All the plants, herbs, and forests that there were in the world systems of the great trichiliocosm bowed in the direction of the bodhisattva great being Dharmodgata. Unseasonal flowers also appeared, and from the air above a rain of flowers descended. Diverse drumbeats also resounded from the air above. The Four Great Kings and Śakra, mighty lord of the gods, [F.373.a] also sprinkled, scattered, and showered down divine coral flowers, divine sandalwood powders, divine flowers, and other powders over the bodhisattva great being Dharmodgata, and they said, ‘Noble son, through your enlightened attributes we have now heard a sermon originating from ultimate reality , which is hard for the entire world to have confidence in, an exegesis that cannot be given by bodhisattvas who are settled in [the false views of] perishable composites!’
75.8「當法上菩薩摩訶薩開示這部教法的闡述時，這部法教說明如來不來不去，大地震動，大千世界的一切世界都以六種方式震動。它們震動、顫抖、搖晃。它們颤動、傾斜、痙攣。魔的一切領域也受到擾亂並減弱。大千世界的世界中所有的草木、藥草和樹林都朝著菩薩摩訶薩法上菩薩的方向彎曲。不時的花朵也出現了，從空中降下花雨。各種鼓聲也從空中響起。四大天王和天主帝釋，眾天之主，也在菩薩摩訶薩法上菩薩上方灑下、散灑和傾瀉天上的珊瑚花、天上的檀香粉、天上的花朵和其他粉末，並說：『善男子，通過你的佛法，我們現在聽聞到了源於勝義諦的說法，這是整個世界難以信心的，是已經執著於斷滅複合體的菩薩所無法給予的闡釋！』」
75.9“Then the bodhisattva great being Sadāprarudita asked the bodhisattva great being Dharmodgata, ‘What are the causes and what are the conditions that made this great earth quake?’
75.9「那時菩薩摩訶薩常哭菩薩問菩薩摩訶薩法上菩薩道：『是什麼原因，是什麼條件，使得大地震動呢？』」
“ ‘Noble son,’ replied Dharmodgata, ‘it is because you requested this explanation concerning the noncoming and nongoing of the tathāgatas. While I was teaching it, a thousand living creatures attained the acceptance that phenomena are nonarising, eight hundred million set their minds on unsurpassed, complete enlightenment, and sixty-four thousand living creatures became stainless and immaculate, and their eye of the doctrine became pure with regard to phenomena.’
「善男子，這是因為你請求了關於如來無來無去的這個解說。當我在講授它時，一千個生者獲得了無生法忍，八億個眾生將他們的心安住在無上正等菩提上，六萬四千個生者變得無垢清淨，他們的法眼對於諸法變得純淨。」
75.10“Then the bodhisattva great being Sadāprarudita was delighted. He was filled with abundant joy, and thought, ‘I have won a boon! As a result of asking for this exegesis of the Dharma concerning the perfection of wisdom, and the noncoming and nongoing of the tathāgatas, I have been of benefit to so many beings. This root of virtue of mine should in and of itself suffice to ensure that I will attain perfect, unsurpassed, complete enlightenment. [F.373.b] Henceforth there is no doubt that I will attain unsurpassed, complete enlightenment. I will undoubtedly become a tathāgata, arhat, completely awakened buddha!’
75.10「於是菩薩摩訶薩常哭菩薩歡喜踊躍。他充滿了極大的喜悅，心想：『我獲得了恩惠！因為我請求了這部關於般若波羅密多以及如來無來無去的法義講述，我利益了這麼多的有情。我這個善根本身就應該足以確保我將證得完美的、無上正等菩提。從此以後，我毫無疑問必將證得無上正等菩提。我必定會成為如來、阿羅漢、正遍知佛！』」
75.11“Delighted and joyful, filled with contentment, he ascended into the sky to the height of seven palm trees, and as he remained suspended in the sky at the height of seven palm trees, he thought, ‘How should I, standing in the air in this manner, worship the bodhisattva great being Dharmodgata?’
75.11「常哭菩薩歡喜雀躍，充滿了知足的心情，升入虛空，高度達到七棵棕櫚樹的高度。當他懸浮在虛空中，高度為七棵棕櫚樹的高度時，他思考道：『我如何才能以這種在空中站立的方式來禮敬菩薩摩訶薩法上菩薩呢？』」
75.12“Then Śakra, mighty lord of the gods, saw the bodhisattva great being Sadāprarudita ascended in the sky, and understood with his own mind the thoughts that he was thinking. He presented him with divine coral flowers and said, ‘Noble son, you should worship the sublime bodhisattva great being Dharmodgata with these flowers! {Va.256} Son of enlightened family, since through your power you have today benefited many thousands of beings, we will assist you, noble son! Noble son, extremely rare are those who would remain enthusiastic for the sake of all beings over immeasurable and countless eons, in the manner in which you have been enthusiastic!’
75.12「那時帝釋、天主看到菩薩摩訶薩常哭菩薩升空而立，以他自己的心知道了他心中所想的念頭。帝釋便呈獻給他天珊瑚花，說道：『善男子，你應當用這些花來禮拜殊勝的菩薩摩訶薩法上菩薩！善男子，既然通過你的力量，你今天利益了許多眾生，我們將幫助你，善男子！善男子，在無量無邊的劫中，為了一切有情而保持精進的人極為罕見，而你卻一直如此精進！』」
75.13“Then the bodhisattva great being took those coral flowers from Śakra, mighty lord of the gods, and he scattered and showered them over the bodhisattva great being Dharmodgata. He presented the bodhisattva great being Dharmodgata [F.374.a] with his own body and said, ‘Noble son, I offer my body to you, so that it might henceforth be of service.’ Thereupon he descended from the sky and presented himself; with his palms together, he stood in front of the bodhisattva great being Dharmodgata.
75.13「菩薩摩訶薩常哭菩薩隨後從帝釋天主那裡取得了那些珊瑚花，他將花灑向菩薩摩訶薩法上菩薩，並獻上自己的身體，說道：『善男子，我將我的身體獻給您，願它從今以後能為您服役。』於是他從空中降落下來，呈現在菩薩摩訶薩法上菩薩的面前，雙手合掌站立。」
75.14“The merchant’s daughter with her five hundred maidens then said to the bodhisattva great being Sadāprarudita, ‘Noble sir, we, too, will offer our bodies to you in this manner. Through this root of virtue may we, too, attain these same attributes! Noble sir, henceforth may we, accompanying you, worship the buddhas and the bodhisattvas! May we dwell with you!’
75.14「那位商人的女兒與她的五百位少女們對菩薩摩訶薩常哭菩薩說道：『善男子，我們也要以這種方式將身體獻給你。願通過這個善根，我們也能獲得同樣的功德！善男子，從今以後，願我們跟隨著你一起禮拜諸佛與菩薩們！願我們與你同住！』」
75.15“Then the bodhisattva great being Sadāprarudita replied to that merchant’s daughter and those five hundred maidens, ‘Young women, if you are sincerely compatible with my aspirations and sincerely offer your bodies to me, I will indeed accept you.’
75.15「然後菩薩摩訶薩常哭菩薩對那位商人之女和五百位侍女回答說：『年輕女性啊，如果你們真誠地與我的願相應，並真誠地將你們的身獻給我，我確實會接受你們。』」
75.16“The young women replied, ‘We are sincerely compatible with your aspirations and sincerely offer our bodies to you, so that you may do as you will.’
75.16那些年輕女子回答說：「我們真誠地與你的願相應，真誠地將我們的身體奉獻給你，讓你隨意使用。」
75.17“Then the bodhisattva great being Sadāprarudita presented to the bodhisattva great being Dharmodgata those five hundred maidens, headed by the merchant’s daughter, embellished with all their ornaments, and their five hundred carriages, also adorned with ornaments, and said, ‘Noble sir, I offer these maidens and these five hundred carriages to you, so that you may enjoy them.’
75.17「隨後，菩薩摩訶薩常哭菩薩將那五百位少女，以商人之女為首，她們佩戴著所有的莊嚴飾品，以及她們的五百輛馬車，也都裝飾得金碧輝煌，獻給菩薩摩訶薩法上菩薩，並說道：『善男子，我將這些少女和這五百輛馬車獻給您，願您得以享用。』」
75.18“Then Śakra, mighty lord of the gods, [F.374.b] applauded that noble son: ‘Excellent, noble son! Excellent!’ And he continued, ‘Noble son, bodhisattva great beings should renounce all their possessions in that manner. With such thoughts of renunciation bodhisattva great beings will swiftly attain manifest buddhahood in unsurpassed, complete enlightenment. If they make offerings in that manner to those who preach the Dharma, they will be able to hear the skill in means that is associated with the perfection of wisdom. Formerly when the tathāgatas, arhats, completely awakened buddhas of the past practiced the conduct of a bodhisattva, they maintained such renunciation and achieved unsurpassed, complete enlightenment. They also asked questions about this skill in means that is associated with the perfection of wisdom.’
75.18「那時帝釋天主讚歎那位善男子：『善哉，善男子！善哉！』他並且說：『善男子，菩薩摩訶薩應當以那樣的方式捨離一切所有。菩薩摩訶薩具有這樣的捨離思想，將迅速成就阿耨多羅三藐三菩提。若他們以那樣的方式向宣講法的人作供養，他們將能聽聞與般若波羅密多相應的方便善巧。從前過去的如來、阿羅漢、完全覺悟的佛陀在修習菩薩行時，保持著這樣的捨離並成就了無上正等菩提。他們也就這與般若波羅密多相應的方便善巧提出過問題。』
75.19“Then the bodhisattva great being Dharmodgata, in order to perfect Sadāprarudita’s roots of virtuous action, accepted those five hundred maidens, headed by the merchant’s daughter, and their five hundred carriages. After accepting them, he [immediately] gave them back to that noble son, Sadāprarudita. Then the bodhisattva great being Dharmodgata arose from his seat and went inside his house. The sun also set.
75.19"隨後，菩薩摩訶薩法上菩薩為了圓滿常哭菩薩的善根，接受了那五百位少女（由商人之女為首）和她們的五百輛車乘。接受後，他立即把它們還給了那位善男子常哭菩薩。然後菩薩摩訶薩法上菩薩從座位上起身進入他的住處。太陽也隨之落下了。"
75.20“The bodhisattva great being Sadāprarudita then had the following thought: ‘It would not be proper and it would not be fitting for me, having come here out of desire for the Dharma, to sit or to lie down. I will remain either standing or walking, until the bodhisattva great being Dharmodgata [F.375.a] comes out of his house to teach the Dharma.’ {Va.257}
75.20「菩薩摩訶薩常哭菩薩於是生起如下的念頭：『我為了渴求法而來到這裡，若是坐著或躺著，這樣就不恰當、不合適。我應當保持站立或經行的狀態，直到菩薩摩訶薩法上菩薩從他的房子裡出來為眾生講説法。』」
75.21“The bodhisattva great being Dharmodgata then remained for seven years in a single meditative absorption, and he maintained the countless and immeasurable thousands of meditative stabilities of bodhisattvas, which originate from the skill in means associated with the perfection of wisdom. For seven years, also, the bodhisattva great being Sadāprarudita never cultivated thoughts of desire, and he never cultivated thoughts of malice, thoughts of harm, or attachment to tastes. Rather, he thought, ‘How long will it be until we see this bodhisattva great being Dharmodgata arise [from his meditations], so that we may spread out a teaching seat on which that noble sir, the bodhisattva great being Dharmodgata, will sit and teach the Dharma?’ And he had no other wish apart from thinking, ‘After sweeping and sprinkling the ground where the bodhisattva great being Dharmodgata will explain the skill in means associated with the perfection of wisdom, I will scatter various flowers upon it.’ The merchant’s daughter with her five hundred maidens also trained under the bodhisattva great being Sadāprarudita and remained there in those same two modes of conduct [that is to say, of standing and walking]. In all their activities they indeed imitated him.
75.21菩薩摩訶薩法上那時進入單一三摩鉢地，持續了七年，他維持著無數無量的菩薩三摩地，這些三摩地源自與般若波羅密多相關聯的方便善巧。同樣地，菩薩摩訶薩常哭菩薩在這七年間從未培養貪欲的想法，也從未培養瞋恚、傷害或對味的執著的想法。相反地，他這樣想：「還要多久我們才能看到菩薩摩訶薩法上菩薩從禪定中起來，以便我們能鋪設法座，讓那位善男子、菩薩摩訶薩法上菩薩坐在上面講解法法呢？」除了想著「在菩薩摩訶薩法上菩薩解說與般若波羅密多相關聯的方便善巧的地方掃地灑水後，我將在上面撒散各種花朵」之外，他沒有其他的願望。商人之女和她的五百位少女也在菩薩摩訶薩常哭菩薩的引導下修行，留在那裡，保持著同樣的兩種行為方式——即站立和行走。在所有的活動中，她們確實都模仿他。
75.22“Then one day a voice emerged from the sky, saying that in seven days the bodhisattva great being Dharmodgata would rise from his meditative stability, and, having arisen, would teach the Dharma in the middle of the city. [F.375.b] The bodhisattva great being Sadāprarudita heard that voice, and having heard it, he became elated, joyful, delighted, and contented. Together with the merchant’s daughter and her five hundred maidens he swept that ground and spread out a teaching seat made of the seven precious materials. Then the merchant’s daughter and all her five hundred maidens took off their upper robes and spread out those five hundred upper robes upon the doctrinal seat as a cushion where the bodhisattva great being Dharmodgata would sit and teach the Dharma. Then, when the bodhisattva great being Sadāprarudita searched all around for water to sprinkle on that ground, he did not find any water because the evil Māra had concealed the water for sprinkling on that ground, so that there was every chance he would be saddened, displeased, and change his mind, eliminating his roots of virtuous action and causing those offerings also to deteriorate. But then the bodhisattva great being Sadāprarudita had the following thought: ‘Well then, I will pierce my own body, and sprinkle this ground with blood. If you ask why, since on this ground there is much dust that is unsuitable for the body of the bodhisattva great being Dharmodgata, what else should I do with this body which will certainly perish? {Va.258} It is better that my body should be destroyed by such an action rather than having my body wasted ineffectually. [F.376.a] Many thousands of my bodies have roamed again and again in cyclic existence due to attachment, and on the basis of attachment and as signs of attachment, I did not [have this opportunity] among such wasted circumstances.’ Then the bodhisattva great being Sadāprarudita took a sharp weapon, pierced his entire body, and sprinkled that ground entirely with his own blood. The merchant’s daughter with her five hundred maidens, training under the bodhisattva great being Sadāprarudita, also took sharp weapons, pierced their own bodies, and sprinkled their blood on that ground. Neither the bodhisattva great being Sadāprarudita nor those maidens had changed their minds, and Evil Māra had been able to find no opportunity to obstruct their virtuous approach.
75.22「那時，有一個聲音從天空傳來，說菩薩摩訶薩法上菩薩將在七天后從三摩地中起身，起身後會在城市中央講說法法。菩薩摩訶薩常哭菩薩聽到了這個聲音，聽到後，他變得歡喜、喜樂、愉悅和滿足。他和商人之女及五百位少女一起掃淨那塊地面，鋪設了用七寶製成的法座。然後商人之女和全部五百位少女脫下了上衣，把那五百件上衣鋪在法座上作為菩薩摩訶薩法上菩薩坐著講說法法的墊子。接著，菩薩摩訶薩常哭菩薩四處尋找水來灑灑那塊地面，但他沒有找到水，因為惡魔已經隱藏了那些灑地用的水，目的是讓他悲傷、不悅，改變主意，消除他的善根，並使那些供養也衰敗。但那時菩薩摩訶薩常哭菩薩產生了如下想法：『好吧，我將刺穿我自己的身體，用血來灑灑這塊地面。你若問為什麼，既然這塊地面有很多灰塵不適合菩薩摩訶薩法上菩薩的身體，我還能拿這個必然會滅壞的身體做什麼呢？這個身體以這樣的方式被毀壞比讓它白白浪費要好。我的數千個身體在輪迴中因為執著而一次次流轉，因為執著而流轉，作為執著的標誌，我在這樣被浪費的情況下沒有機會。』然後菩薩摩訶薩常哭菩薩拿起一把尖銳的武器，刺穿了整個身體，用自己的血完全灑灑了那塊地面。商人之女及五百位少女，在菩薩摩訶薩常哭菩薩的教導下訓練，也拿起尖銳的武器，刺穿了自己的身體，把血灑在那塊地面上。菩薩摩訶薩常哭菩薩和那些少女都沒有改變主意，惡魔沒有找到機會來阻礙他們的善行。」
75.23“Then Śakra, mighty lord of the gods, had the following thought: ‘It is wonderful how this bodhisattva great being Sadāprarudita desires the Dharma, is steadfast in his commitments, has donned the great armor, disregards his body and life for the sake of unsurpassed, complete enlightenment, and resolves, once he has attained consummate buddhahood in unsurpassed, complete enlightenment, to liberate beings through his higher aspiration from the inestimable sufferings of cyclic existence!’ Śakra, mighty lord of the gods, then transformed all that blood into divine sandalwood water, and all around that ground, as far as a hundred yojanas, an inconceivable fragrance of divine sandalwood wafted. [F.376.b] Then Śakra, mighty lord of the gods, said to the bodhisattva great being Sadāprarudita, ‘Noble son, you are unsurpassed for inconceivable perseverance, your desire for the Dharma, and your search for the Dharma. Excellent! Excellent! Noble son, the tathāgatas, arhats, completely awakened buddhas of the past also attained unsurpassed, complete enlightenment through such higher aspirations, such perseverance, and such desire for the Dharma.’
75.23「那時帝釋天主有如下的想法：『這位菩薩摩訶薩常哭菩薩渴望法，堅守誓願，穿上了大甲冑，為了無上正等菩提而不顧身體和生命，立志在成就無上正等菩提的佛果後，通過他的大願從輪迴中不可衡量的苦難中解脫有情，這實在是太了不起了！』帝釋天主隨後將所有的血液轉化為天界的檀香水，在那塊地周圍方圓百由旬內，飄散著不可思議的天檀香的香氣。那時帝釋天主對菩薩摩訶薩常哭菩薩說：『善男子，你在不可思議的精進、對法的渴望和對法的探求方面是無與倫比的。太好了！太好了！善男子，過去的如來、阿羅漢、完全覺悟的佛陀也都是通過這樣的大願、這樣的精進和這樣的對法的渴望而成就了無上正等菩提。』」
75.24“Then the bodhisattva great being Sadāprarudita had the following thought: ‘Since I have spread out the teaching seat for the sublime bodhisattva great being Dharmodgata, and sprinkled and swept this ground as well, where shall I find flowers to scatter on this ground and to scatter over the sublime bodhisattva great being Dharmodgata when he teaches the Dharma?’
75.24菩薩摩訶薩常哭菩薩當時生起了如下的思想：「既然我已經為殊勝的菩薩摩訶薩法上菩薩鋪設好了法座，也已經灑水和清掃了這片地面，那麼我從哪裡才能找到花朵來散灑在這片地面上，以及在殊勝的菩薩摩訶薩法上菩薩說法時散灑在他身上呢？」
75.25“Thereupon, Śakra, mighty lord of the gods, said to the bodhisattva great being Sadāprarudita, ‘Noble son, take these divine coral flowers and you may scatter this ground with flowers! You may also scatter them over the teaching seat on which the sublime bodhisattva great being Dharmodgata will sit and teach the Dharma!’ And he presented him with four hundred loads of divine coral flowers. The bodhisattva great being Sadāprarudita thereupon accepted those flowers, and scattered some of those flowers on the ground. He kept some flowers to offer to the bodhisattva great being Dharmodgata.
75.25「於是，天主帝釋對菩薩摩訶薩常哭菩薩說道：『善男子，你拿這些天界珊瑚花，可以用花灑在這片地面上！你也可以把它們灑在法座上，那是殊勝的菩薩摩訶薩法上菩薩將坐著宣說法的地方！』並呈上給他四百車天界珊瑚花。菩薩摩訶薩常哭菩薩於是接受了那些花，把其中一些花灑在地面上。他保留了一些花來供養菩薩摩訶薩法上菩薩。」
75.26“Then when seven years had passed, the bodhisattva great being Dharmodgata [F.377.a] arose from his meditative stability, and went to that place where the teaching seat had been laid out, and sat down, surrounded and accompanied by an assembly of many hundred thousands, and he taught the perfection of wisdom. {Va.259}
75.26然後經過七年，菩薩摩訶薩法上菩薩從三摩地中起身，前往那個已經鋪設法座的地方，坐下來，被眾多數百千的集會所環繞和陪同，他為眾人講授般若波羅密多。
75.27Then the bodhisattva great being Sadāprarudita and the merchant’s daughter, together with the five hundred maidens, offered flowers to the bodhisattva great being Dharmodgata. When the great bodhisattva Sadāprarudita saw the bodhisattva great being Dharmodgata, he attained the kind of bliss that is experienced when a monk with one-pointed attention is absorbed in the first meditative concentration.
75.27那時菩薩摩訶薩常哭與商人之女，一起和五百位少女向菩薩摩訶薩法上散灑花朵。大菩薩常哭看到菩薩摩訶薩法上時，證得了一種喜樂，這種喜樂如同一位比丘以一心不亂的注意力投入初禪定時所體驗到的。
75.28“The explanation of the Dharma of the perfection of wisdom imparted to him by the bodhisattva great being Dharmodgata was as follows:
75.28「菩薩摩訶薩法上菩薩為他傳授的般若波羅密多法的講解如下：
75.29“ ‘One should know that the perfection of wisdom is (1) sameness owing to the sameness of all phenomena. The perfection of wisdom is (2) voidness owing to the voidness of all phenomena. The perfection of wisdom is (3) motionlessness owing to the motionlessness of all phenomena. The perfection of wisdom is (4) the absence of mentation owing to the absence of mentation in all phenomena. The perfection of wisdom is (5) imperturbability owing to the imperturbability of all phenomena. The perfection of wisdom is (6) of common savor owing to the common savor of all phenomena. The perfection of wisdom is (7) infinitude owing to the infinitude of all phenomena. The perfection of wisdom is (8) nonarising owing to the nonarising of all phenomena . The perfection of wisdom is (9) nonceasing owing to the nonceasing of all phenomena. [F.377.b] The perfection of wisdom is (10) infinity owing to the infinity of space . The perfection of wisdom is (11) infinity owing to the infinity of the oceans. The perfection of wisdom is (12) multifaceted owing to multifacetedness like that of Mount Sumeru. The perfection of wisdom is (13) nonconceptualization owing to nonconceptualization like that of the sky. The perfection of wisdom is (14) boundlessness owing to the boundlessness of physical forms. Similarly, the perfection of wisdom is (15) boundlessness owing to the boundlessness of feelings, perceptions, formative predispositions, and consciousness. The perfection of wisdom is (16) boundlessness owing to the boundlessness of the earth element. Similarly, the perfection of wisdom is (17) boundlessness owing to the boundlessness of the water element, the fire element, and the wind element. The perfection of wisdom is (18) boundlessness owing to the boundlessness of the space element. The perfection of wisdom is (19) sameness owing to the vajra-like sameness of all phenomena. The perfection of wisdom is (20) irreducibility owing to the irreducibility of all phenomena. The perfection of wisdom is (21) nonapprehensibility owing to the nonapprehensibility of all phenomena. The perfection of wisdom is (22) nondifferentiation owing to the nondifferentiation of all phenomena. The perfection of wisdom is (23) inactivity owing to the inactivity of all phenomena. The perfection of wisdom is (24) inconceivability owing to the inconceivability of all phenomena.’
75.29「應當了知般若波羅密多（1）由於一切法的平等性而具有平等性。般若波羅密多（2）由於一切法的空性而具有空性。般若波羅密多（3）由於一切法的不動性而具有不動性。般若波羅密多（4）由於一切法的無想而具有無想。般若波羅密多（5）由於一切法的不動而具有不動。般若波羅密多（6）由於一切法的共同滋味而具有共同滋味。般若波羅密多（7）由於一切法的無邊而具有無邊。般若波羅密多（8）由於一切法的無生而具有無生。般若波羅密多（9）由於一切法的不滅而具有不滅。般若波羅密多（10）由於虛空的無邊而具有無邊。般若波羅密多（11）由於大海的無邊而具有無邊。般若波羅密多（12）由於如須彌山那樣的多面性而具有多面性。般若波羅密多（13）由於如天空那樣的無分別而具有無分別。般若波羅密多（14）由於色的無邊而具有無邊。同樣地，般若波羅密多（15）由於受、想、行、識的無邊而具有無邊。般若波羅密多（16）由於地界的無邊而具有無邊。同樣地，般若波羅密多（17）由於水界、火界、風界的無邊而具有無邊。般若波羅密多（18）由於空界的無邊而具有無邊。般若波羅密多（19）由於如金剛喻的一切法平等性而具有平等性。般若波羅密多（20）由於一切法的不壞性而具有不壞性。般若波羅密多（21）由於一切法的不可得而具有不可得。般若波羅密多（22）由於一切法的無差別而具有無差別。般若波羅密多（23）由於一切法的無作而具有無作。般若波羅密多（24）由於一切法的不可思議而具有不可思議。」
75.30“Then the bodhisattva great being Sadāprarudita sat down in the same manner, [F.378.a] and at that time he established certainty in (1) the meditative stability named sameness of all phenomena owing to the sameness of all phenomena. And when the perfection of wisdom was explained, he attained (2) the meditative stability named voidness of all phenomena , (3) the meditative stability named motionlessness of all phenomena , (4) the meditative stability named absence of mentation in all phenomena , (5) the meditative stability named imperturbability of all phenomena , (6) the meditative stability named common savor of all phenomena , (7) the meditative stability named infinitude of all phenomena , (8) the meditative stability named nonarising of all phenomena , (9) the meditative stability named nonceasing of all phenomena , (10) the meditative stability named infinite space , (11) the meditative stability named infinite ocean , (12) the meditative stability named multifacetedness of Mount Sumeru , (13) the meditative stability named sky-like , (14) the meditative stability named boundlessness of physical forms , (15) the meditative stability named boundlessness of feelings, perceptions, formative predispositions, and consciousness , (16) the meditative stability named boundlessness of the earth element , (17) the meditative stability named boundlessness of the water element, the fire element, and the wind element , (18) the meditative stability named boundlessness of the space element , (19) the meditative stability named vajra-like , (20) the meditative stability named nondifferentiation of all phenomena , (21) the meditative stability named nonapprehensibility of the essential nature of all phenomena , (22) the meditative stability named sameness of the irreducibility of all phenomena , (23) the meditative stability named inactivity of all phenomena , and (24) the meditative stability named inconceivability of all phenomena . [F.378.b] Beginning with these [twenty-four], the bodhisattva great being Sadāprarudita altogether attained six million gateways of meditative stability.”
75.30「然後菩薩摩訶薩常哭菩薩如是而坐，於是時他在平等性三摩地中建立了確定性，這個三摩地是根據一切法的平等性而得名的。當般若波羅密多被解釋時，他成就了（2）虛空性三摩地、（3）不動性三摩地、（4）無想三摩地、（5）不動三摩地、（6）平等味三摩地、（7）無邊三摩地、（8）無生三摩地、（9）不滅三摩地、（10）虛空無邊三摩地、（11）大海無邊三摩地、（12）須彌山多面三摩地、（13）空性相似三摩地、（14）色無邊三摩地、（15）受、想、行、識無邊三摩地、（16）地界無邊三摩地、（17）水界、火界、風界無邊三摩地、（18）空界無邊三摩地、（19）金剛喻三摩地、（20）無差別三摩地、（21）一切法自性不可得三摩地、（22）一切法不壞性平等三摩地、（23）無作三摩地，以及（24）一切法不可思議三摩地。從這二十四個三摩地開始，菩薩摩訶薩常哭菩薩總共成就了六百萬個三摩地門。」
75.31This completes the seventy-fifth chapter, “Dharmodgata,” from “The Perfection of Wisdom in Twenty-Five Thousand Lines.” {Va.260}
75.31（結尾）