爾時慈氏菩薩摩訶薩白佛言：「世尊！菩薩何依何住，於大乘中修奢摩他、毘鉢舍那？」
At that time Maitreya Bodhisattva addressed the Buddha saying, “World-Honored One! What does the bodhisattva rely upon, how do they cultivate śamatha and vipaśyanā while abide within the Great Vehicle?”
佛告慈氏菩薩曰：「善男子！當知菩薩法假安立，及不捨阿耨多羅三藐三菩提願，為依、為住，於大乘中修奢摩他、毘鉢舍那。」
The Buddha told Maitreya Bodhisattva, “Kulaputra! You should know, the conventionally established Bodhisattva Dharma and not relinquishing the vow of anuttarā-saṃyak-saṃbodhi are the basis, are the abode of the cultivation of śamatha and vipaśyanā within the Great Vehicle.”
慈氏菩薩復白佛言：「如世尊說四種所緣境事：一者、有分別影像所緣境事；二者、無分別影像所緣境事；三者、事邊際所緣境事；四者、所作成辦所緣境事。於此四中，幾是奢摩他所緣境事？幾是毘鉢舍那所緣境事？幾是俱所緣境事？」
Maitreya Bodhisattva again addressed the Buddha saying, “As the World-Honored One has explained, there are four kinds of conditionally constructed (ālambana) objects: First, conditionally constructed objects with differentiated (vikalpa, or vibhajya, vibhaaga; parikalpana; divide, discriminate, discern, reason) images; second, conditionally constructed objects without differentiated images (nirābhāsa); third, conditionally constructed objects at the limit of objectification; and fourth, conditionally constructed objects that accomplish the Purpose (Convert the Basis, āśraya-pārivṛtti). Among these four, which are conditionally constructed objects of śamatha? Which are conditionally constructed objects of vipaśyanā? Which are conditionally constructed objects of both?”
佛告慈氏菩薩曰：「善男子！一是奢摩他所緣境事，謂無分別影像；一是毘鉢舍那所緣境事，謂有分別影像；二是俱所緣境事，謂事邊際、所作成辦。」
The Buddha replied to Maitreya Bodhisattva saying, “Kulaputra! One is a conditionally constructed object of śamatha, which is to say without differentiated images, one is a conditionally constructed object of vipaśyanā, which is to say with differentiated images. Two are the conditionally constructed object of both [śamatha and vipaśyanā] together, which are the limit of objectification and that which accomplishes the Purpose.”
慈氏菩薩復白佛言：「世尊！云何菩薩依是四種奢摩他、毘鉢舍那所緣境事，能求奢摩他、能善毘鉢舍那？」
Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! How is the bodhisattva able to seek śamatha and vipaśyanā based upon these four kinds of conditionally constructed objects of śamatha and vipaśyanā?
佛告慈氏菩薩曰：「善男子！如我為諸菩薩所說法假安立，所謂契經、應誦、記別、諷誦、自說、因緣、譬喻、本事、本生、方廣、希法、論議。菩薩於此善聽、善受、言善通利、意善尋思、見善通達，即於如所善思惟法，獨處空閑作意思惟。復即於此能思惟心，內心相續，作意思惟。如是正行多安住故，起身輕安及心輕安，是名奢摩他。如是菩薩，能求奢摩他。彼由獲得身心輕安為所依故，即於如所善思惟法，內三摩地所行影像，觀察勝解捨離心相。即於如是三摩地影像所知義中，能正思擇、最極思擇，周遍尋思、周遍伺察，若忍、若樂、若慧、若見、若觀，是名毘鉢舍那。如是菩薩，能善毘鉢舍那。」
The Buddha replied to Maitreya Bodhisattva saying, “Kulaputra! As I have explained, the Dharma in established conventions for all bodhisattvas in all of the sutras, the verses, the prophecies, the hymns, the sayings, the narratives, the parables, the previous actions, the previous lives, the extended discourses, the miraculous dharma (adbhutadharma), and the expositions, bodhisattvas listen well to [all of] this, receive it well, the words well understood, the ideas well considered, the view well penetrated, then, alone in a forested place, they think reflectively (manasikṛta) upon this well reasoned Dharma. Then, from this, they are able to reflect upon the mind, thinking reflectively upon the inner-mind ‘continuity’ (santati or ’mindstream’, citta-santāna). From the correct practice of a lot of peaceful abiding like this, there comes about bodily and mental ease. This is called śamatha. Like this, bodhisattvas are able to seek śamatha. With the attainment of ease of body and mind as a basis, they enter the saṃskār-ic imagery of samādhi from that well reasoned Dharma, observing and understanding free of the characteristics of mind, having abandoned them. Then, within knowledge of the meaning of the imagery of samādhi like this, they are able to correctly investigate, to investigate to the furthest extent, to ponder everything, to examine everything, whether patience, joy, wisdom, vision, or awakening, this is called vipaśyanā. Like this, a bodhisattva is able to vipaśyanā well.
慈氏菩薩復白佛言：「世尊！若諸菩薩緣心為境，內思惟心，乃至未得身心輕安，所有作意，當名何等？」
Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! If bodhisattvas take the conditioned mind as an object of internal reflection upon the mind but have not yet attained ease of body and mind, what should that way of thinking be called?”
佛告慈氏菩薩曰：「善男子！非奢摩他作意，是隨順奢摩他勝解相應作意。」
The Buddha replied to Maitreya Bodhisattva saying, “Kulaputra! That is not a śamatha way of thinking. That is thinking that goes along with śamatha with an understanding that it is something that should be done.”
「世尊！若諸菩薩乃至未得身心輕安，於如所思所有諸法內三摩地所緣影像作意思惟，如是作意，當名何等？」
“World-Honored One! If bodhisattvas have not yet attained ease of body and mind, and they think reflectively upon the conditional images within samādhi that accord with all the Dharma upon which they have reflected, what should that way of thinking be called?”
「善男子！非毘鉢舍那作意，是隨順毘鉢舍那勝解相應作意。」
“Kulaputra! That is not vipaśyanā thinking. That is thinking that goes along with vipaśyanā with an understanding that it is something that should be done.”
慈氏菩薩復白佛言：「世尊！奢摩他道與毘鉢舍那道，當言有異？當言無異？」
Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! The way of śamatha and the way of vipaśyanā, should it be said that they have a difference? Should it be said that there is no difference?”
佛告慈氏菩薩曰：「善男子！當言非有異、非無異。何故非有異？以毘鉢舍那所緣境心為所緣故。何故非無異？有分別影像非所緣故。」
The Buddha replied to Maitreya Bodhisattva saying, “Kulaputra! It should be said that they neither have a difference nor are they without difference. Why do they not have a difference? Because vipaśyanā has the conditionally objective mind as its condition. Why are they not without difference? Because there being differentiated images is not a [śamatha] condition.”
慈氏菩薩復白佛言：「世尊！諸毘鉢舍那三摩地所行影像，彼與此心，當言有異？當言無異？」
Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! All the saṃskār-ic imagery of vipaśyanā-samādhi, that and this mind, should it be said that they have a difference? Should it be said that there is no difference?”
佛告慈氏菩薩曰：「善男子！當言無異。何以故？由彼影像唯是識故。善男子！我說識所緣，唯識所現故。」
The Buddha replied to Maitreya Bodhisattva saying, “Kulaputra! It should be said that there is no difference. Why? Because those images are consciousness only. Kulaputra! I have said, the conditions of consciousness are only manifestations of consciousness.”
「世尊！若彼所行影像，即與此心無有異者，云何此心還見此心？」
“World-Honored One! If that saṃskār-ic imagery and this mind are something without any difference, how does this mind ‘turn’ to see this mind?”
「善男子！此中無有少法能見少法；然即此心如是生時，即有如是影像顯現。善男子！如依善瑩清淨鏡面，以質為緣還見本質，而謂我今見於影像，及謂離質別有所行影像顯現。如是此心生時，相似有異三摩地所行影像顯現。」
‘Kulaputra! Herein there is not the slightest dharma able to see the slightest dharma. When a mind such as this arises, then saṃskār-ic imagery like this appears. Kulaputra! It is like seeing something in the clean, well polished face of a mirror, by which the object conditionally appears to ‘turn’ to see the original object, and it is said, I now see an image, and it is said that, apart from the object, there is the saṃskār-ic image that has appeared. Like this, when this mind arises, it appears as if there are differences in the saṃskār-ic imagery that appear in samādhi.”
「世尊！若諸有情自性而住，緣色等心所行影像，彼與此心亦無異耶？」
“World-Honored One! All of the saṃskār-ic imagery of the mind conditioned by form, etc. [appearing to] abide with self nature, are they and this mind also without any difference?
「善男子！亦無有異！而諸愚夫由顛倒覺，於諸影像，不能如實知唯是識，作顛倒解。」
“Kulaputra! They are also without any difference! However, due to their inverted awareness about all images, ignorant people are unable to know as it really is [that they] are consciousness only, having this inverted understanding.”
慈氏菩薩復白佛言：「世尊！齊何當言菩薩一向修毘鉢舍那？」
Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! What can be said to be the bodhisattva single-pointed practice of vipaśyanā?
佛告慈氏菩薩曰：「善男子！若相續作意唯思惟心相。」
The Buddha replied to Maitreya Bodhisattva saying, “Kulaputra! If the ‘continuity’ reflects only upon the characteristics of mind.”
「世尊！齊何當言菩薩一向修奢摩他？」
“World-Honored One! What can be said to be the bodhisattva single-pointed practice of śamatha?
「善男子！若相續作意唯思惟無間心。」
Kulaputra! If the ‘continuity’ reflects only with an uninterrupted mind (avīci-citta).
「世尊！齊何當言菩薩奢摩他、毘鉢舍那和合俱轉？」
‘World-Honored One! What can be said to be the bodhisattva union of śamatha and vipaśyanā?
「善男子！若正思惟心一境性。」
“Kulaputra! If they correctly reflect upon the singular object of mind.”
「世尊！云何心相？」
“World-Honored One! What are the ‘characteristics of mind’?
「善男子！謂三摩地所行有分別影像，毘鉢舍那所緣。」
“Kulaputra! They are the differentiated images of the saṃskāra in śamatha, which are the conditions for vipaśyanā.
「世尊！云何無間心？」
“World-Honored One! What is an ‘uninterrupted mind’?”
「善男子！謂緣彼影像心，奢摩他所緣。」
“Kulaputra! It is that conditional, imaginary mind, which is the condition for śamatha.”
「世尊！云何心一境性？」
“World-Honored One! What is the ‘singular object of mind’?”
「善男子！謂通達三摩地所行影像，唯是其識；或通達此已，復思惟如性。」
“Kulaputra! It is penetrating the saṃskār-ic imagery of samādhi as being consciousness only; and after having penetrated this, then further reflecting upon its thus nature.”
慈氏菩薩復白佛言：「世尊！毘鉢舍那凡有幾種？」
Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! How many kinds of vipaśyanā are there?”
佛告慈氏菩薩曰：「善男子！略有三種：一者、有相毘鉢舍那；二者、尋求毘鉢舍那；三者、伺察毘鉢舍那。云何有相毘鉢舍那？謂純思惟三摩地所行有分別影像毘鉢舍那。云何尋求毘鉢舍那？謂由慧故，遍於彼彼未善解了一切法中，為善了故，作意思惟毘鉢舍那。云何伺察毘鉢舍那？謂由慧故，遍於彼彼已善解了一切法中，為善證得極解脫故，作意思惟毘鉢舍那。」
The Buddha replied the Maitreya Bodhisattva saying, “Kulaputra! There are three kinds: First, vipaśyanā upon characteristics; second, investigative vipaśyanā; and third, examining vipaśyanā. What is vipaśyanā upon characteristics? It is vipaśyanā purely reflecting upon the differentiated imagery of the saṃskāra [or, practice] of samādhi. What is investigative vipaśyanā? It is vipaśyanā which, through wisdom, attentively reflects upon all those things (dharma) not yet well understood in order to understand them well. What is examining vipaśyanā? It is vipaśyanā which, through wisdom, attentively reflects upon all those things (dharma) already well understood in order to well realize all that is understood and to attain ultimate liberation.”
慈氏菩薩復白佛言：「世尊！是奢摩他凡有幾種？」
Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! How many kinds of śamatha are there?
佛告慈氏菩薩曰：「善男子！即由隨彼無間心故，當知此中亦有三種。復有八種，謂初靜慮乃至非想非非想處，各有一種奢摩他故。復有四種，謂慈、悲、喜、捨四無量中，各有一種奢摩他故。」
The Buddha replied to Maitreya Bodhisattva saying, “Kulaputra! There is being in accord with that uninterrupted mind, you should know, with this there are also three kinds. Furthermore, there are eight kinds, which are first calming up to the base of neither perception nor non-perception, because each are a kind of śamatha. Furthermore, there are four kinds, which are friendliness, compassion, joy, and upekṣā within the Four Immeasurable, because each are a kind of śamatha.
慈氏菩薩復白佛言：「世尊！如說依法奢摩他、毘鉢舍那，復說不依法奢摩他、毘鉢舍那。云何名依法奢摩他、毘鉢舍那？云何復名不依法奢摩他、毘鉢舍那？」
Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! You have explained śamatha and vipaśyanā based upon the Dharma, and you have further explained śamatha and vipaśyanā that are not based upon the Dharma. What is it that is called ‘śamatha and vipaśyanā based upon the Dharma’? Furthermore, what is called, ‘śamatha and vipaśyanā that are not based upon the Dharma’?
佛告慈氏菩薩曰：「善男子！若諸菩薩隨先所受所思法相，而於其義得奢摩他、毘鉢舍那，名依法奢摩他、毘鉢舍那。若諸菩薩不待所受所思法相，但依於他教誡教授，而於其義得奢摩他、毘鉢舍那，謂觀青瘀及膿爛等，或一切行皆是無常、或諸行苦、或一切法皆無有我、或復涅槃畢竟寂靜。如是等類奢摩他、毘鉢舍那，名不依法奢摩他、毘鉢舍那。由依止法得奢摩他、毘鉢舍那，故我施設隨法行菩薩，是利根性；由不依法得奢摩他、毘鉢舍那故，我施設隨信行菩薩，是鈍根性。」
The Buddha replied to Maitreya Bodhisattva saying, “Kulaputra! The śamatha and vipaśyanā supported by the Dharma are that śamatha and vipaśyanā attained through the characteristics of dharmas and their meaning first received and pondered by the bodhisattvas. The śamatha and vipaśyanā not supported by the Dharma are the śamatha and vipaśyanā attained not through the characteristics of dharmas the bodhisattvas have received and pondered, but through the instructions and meanings of other teachings, such as observing decaying and rotting [bodies], or upon the impermanence of all saṃskāra, the suffering of all saṃskāra, the no-self of all things, or the final quiescence of cessation. Such quietude and vision I designate as not supported by Dharma. But, if they have attained a śamatha and vipaśyanā supported by the Dharma, those bodhisattvas I have designated as followers of the Dharma, and they have keen faculties, while, if they attain a śamatha and vipaśyanā not supported by Dharma, those bodhisattvas I have designated as followers of faith, and they have dull faculties.”
慈氏菩薩復白佛言：「世尊！如說緣別法奢摩他、毘鉢舍那，復說緣總法奢摩他、毘鉢舍那。云何名為緣別法奢摩他、毘鉢舍那？云何復名緣總法奢摩他、毘鉢舍那？」
Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! You have explained śamatha and vipaśyanā upon conditionally different dharma, and you have also explained śamatha and vipaśyanā upon conditionally unified dharma. What is it that is called ‘śamatha and vipaśyanā upon conditionally different dharma’? Furthermore, what is called śamatha and vipaśyanā upon conditionally unified dharma?”
佛告慈氏菩薩曰：「善男子！若諸菩薩，緣於各別契經等法，於如所受所思惟法，修奢摩他、毘鉢舍那，是名緣別法奢摩他、毘鉢舍那。若諸菩薩，即緣一切契經等法，集為一團、一積、一分、一聚作意思惟：此一切法，隨順真如，趣向真如，臨入真如；隨順菩提，隨順涅槃，隨順轉依，及趣向彼，若臨入彼。此一切法，宣說無量無數善法。如是思惟修奢摩他、毘鉢舍那，是名緣總法奢摩他、毘鉢舍那。」
The Buddha replied to Maitreya Bodhisattva, “Kulaputra! If bodhisattvas cultivate śamatha and vipaśyanā upon each of the various dharma in the sutras, etc., Dharma which they have received and reflected upon, this is called śamatha and vipaśyanā upon conditionally different dharma. If bodhisattvas take as the object of their reflection the dharma in all sutras, etc., gathering them into one whole, one mass, one part, one assemblage. This ‘everything dharma’ is in accord with True Thusness, moving toward True Thusness, on the brink of entering True Thusness; It is in accord with bodhi, in accord with Nirvana, in accord with the ‘conversion of the base’, and moving toward that, if on the brink of entering that; This ‘everything dharma’ is proclaimed to be immeasurable, innumerable virtuous dharma. Śamatha and vipaśyanā reflecting like this, this is called śamatha and vipaśyanā upon conditionally unified dharmas.
慈氏菩薩復白佛言：「世尊！如說緣小總法奢摩他、毘鉢舍那，復說緣大總法奢摩他、毘鉢舍那，又說緣無量總法奢摩他、毘鉢舍那。云何名緣小總法奢摩他、毘鉢舍那？云何名緣大總法奢摩他、毘鉢舍那？云何復名緣無量總法奢摩他、毘鉢舍那？」
Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! You have explained śamatha and vipaśyanā upon conditionally minor unified dharma, and further explained śamatha and vipaśyanā upon conditionally great unified dharma, and you have also explained śamatha and vipaśyanā upon conditionally immeasurable unified dharma. What is called śamatha and vipaśyanā upon conditionally minor unified dharma? What is called śamatha and vipaśyanā upon conditionally great unified dharma? What is called śamatha and vipaśyanā upon conditionally immeasurable unified dharma?
佛告慈氏菩薩曰：「善男子！若緣各別契經，乃至各別論義，為一團等作意思惟，當知是名緣小總法奢摩他、毘鉢舍那。若緣乃至所受所思契經等法，為一團等作意思惟，非緣各別，當知是名緣大總法奢摩他、毘鉢舍那。若緣無量如來法教，無量法句文字，無量後後慧所照了，為一團等作意思惟，非緣乃至所受所思，當知是名緣無量總法奢摩他、毘鉢舍那。」
The Buddha replied to Maitreya Bodhisattva saying, “Kulaputra! If one takes as the object of understanding the meaning of each of the different sutras and even each of the different commentaries, and attentively reflects upon them as one whole, etc., you should this is called śamatha and vipaśyanā upon conditionally minor unified dharma. If one takes as the object of understanding the dharma in the sutras, which they have received and reflected upon, and attentively reflects upon them as one whole, etc., without considering them separately, you should know this is called śamatha and vipaśyanā upon conditionally great unified dharma. If one takes as the objects of understanding the immeasurable teachings of the Dharma of the Thus Come One, the immeasurable words and expressions of that Dharma, and the immeasurable clarifications of ever more excellent wisdom, and attentively reflects upon them as one whole, etc., without considering them separately, you should know, this is called śamatha and vipaśyanā upon conditionally immeasurable unified dharma.”
慈氏菩薩復白佛言：「世尊！菩薩齊何名得緣總法奢摩他、毘鉢舍那？」
Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! When can a bodhisattva be said to have attained śamatha and vipaśyanā upon conditionally unified dharma?”
佛告慈氏菩薩曰：「善男子！由五緣故當知名得：一者、於思惟時，剎那剎那融銷一切麁重所依；二者、離種種想得樂法樂；三者、解了十方無差別相無量法光；四者、所作成滿相應淨分無分別相，恒現在前；五者、為令法身得成滿故，攝受後後轉勝妙因。」
The Buddha replied to Maitreya Bodhisattva saying, “Kulaputra! You should know, it is due to five conditions that it is said: First, When reflecting, kṣaṇa-to-kṣaṇa (’moment to moment’), the foundation of ‘gross heaviness’ is melted away; Second, they transcend all the varieties of perception (saṁjñā) and take joy in [the] Dharma; Third, they understand the immeasurable light of the Dharma which has no differentiating characteristics throughout the Ten Directions; Fourth, the pure, undifferentiated characteristic of the characteristics of the fulfillment of what is to be done are constantly present before them; Fifth, To now attain fulfillment of the Dharma Body they embrace (saṃgraha) that supreme, wondrous ever-turning cause.”
慈氏菩薩復白佛言：「世尊！此緣總法奢摩他、毘鉢舍那，當知從何名為通達？從何名得？」
Maitreya Bodhisattva again addressed the Buddha saying, “Word-Honored One! This śamatha and vipaśyanā upon conditionally unified dharma, how should we know from what [point] is is called penetration (prativedha)? From what [point] is it called attainment?”
佛告慈氏菩薩曰：「善男子！從初極喜地名為通達；從第三發光地乃名為得。善男子！初業菩薩亦於是中隨學作意，雖未可歎，不應懈廢。」
The Buddha replied to Maitreya Bodhisattva saying, “Kulaputra! From the initial stage of Extreme Joy it is called penetration; From the third stage of Light-Maker it is called attainment. Kulaputra! Bodhisattvas just starting out also study and reflect upon all this. Although they are not yet worthy of praise, still they should not slacken or give up."
慈氏菩薩復白佛言：「世尊！是奢摩他、毘鉢舍那，云何名有尋有伺三摩地？云何名無尋唯伺三摩地？云何名無尋無伺三摩地？」
Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! This śamatha and vipaśyanā, what is called samādhi with [active] investigation (vitarka) and [passive] consideration (vicāra)? What is called samādhi without investigation and only consideration? And what is called samādhi without investigation or consideration?”
佛告慈氏菩薩曰：「善男子！於如所取尋伺法相，若有麁顯領受觀察，諸奢摩他、毘鉢舍那，是名有尋有伺三摩地。若於彼相，雖無麁顯領受觀察，而有微細彼光明念領受觀察，諸奢摩他、毘鉢舍那，是名無尋唯伺三摩地。若即於彼一切法相，都無作意領受觀察，諸奢摩他、毘鉢舍那，是名無尋無伺三摩地。
The Buddha replied to Maitreya Bodhisattva saying, “Kulaputra! If there are ‘gross’ insights received in regard to the characteristics of dharmas one has received for investigation and consideration in śamatha and vipaśyanā, this is called samādhi with investigation and consideration. If there are no gross insights received in regard to those characteristics, yet there is a subtlety and the mind, in that light, receives an insight in śamatha and vipaśyanā, this is called samādhi without investigation and only consideration. If there is the reception of insight without any effort in regard to the characteristic(s) of all dharmas in śamatha and vipaśyanā this is called Samādhi without investigation or consideration.
「復次，善男子！若有尋求奢摩他、毘鉢舍那，是名有尋有伺三摩地。若有伺察奢摩他、毘鉢舍那，是名無尋唯伺三摩地。若緣總法奢摩他、毘鉢舍那，是名無尋無伺三摩地。」
“Furthermore, Kulaputra! If śamatha and vipaśyanā are with a searching investigation it is called samādhi with investigation and consideration. If śamatha and vipaśyanā are with an analytical consideration it is called samādhi without investigation and only consideration. If śamatha and vipaśyanā are upon the conditionally unified dharma it is called Samādhi without investigation or consideration.”
慈氏菩薩復白佛言：「世尊！云何止相？云何舉相？云何捨相？」
Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! What is the characteristic of ‘stopping’? What is the characteristic of arousal (’going’, rising up)? What is the characteristic of relinquishment?
佛告慈氏菩薩曰：「善男子！若心掉舉或恐掉舉時，諸可厭法作意及彼無間心作意，是名止相。若心沈沒或恐沈沒時，諸可欣法作意及彼心相作意，是名舉相。若於一向止道，或於一向觀道，或於雙運轉道，二隨煩惱所染污時，諸無功用作意，及心任運轉中所有作意，是名捨相。」
The Buddha replied to Maitreya Bodhisattva saying, “Kulaputra! When the mind is unsettled or afraid of becoming unsettled, bringing undesirable things to mind and then bringing about that uninterrupted mind, this is called the characteristic of stopping. When the mind is sunken or afraid of becoming sunken, bringing joyful things to mind and then bringing about that characteristic of mind, this is called the characteristic of arousal. When headed on the path of stopping, or headed on the path of ‘seeing’, or the path of evolving both together, if the defilement of these two afflictions should follow along, bringing about effortlessness to mind and then bringing about a mind from within the spontaneous operation of mind, this is called the characteristic of relinquishment.
慈氏菩薩復白佛言：「世尊！修奢摩他、毘鉢舍那諸菩薩眾，知法知義。云何知法？云何知義？」
Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! All those bodhisattvas who practice śamatha and vipaśyanā know both Dharma and [its] meaning (artha). What is knowing Dharma? What is knowing meaning?”
Knowing All Dharma
佛告慈氏菩薩曰：「善男子！彼諸菩薩，由五種相了知於法：一者、知名；二者、知句；三者、知文；四者、知別；五者知總。云何為名？謂於一切染淨法中，所立自性想假施設。云何為句？謂即於彼名聚集中，能隨宣說諸染淨義，依持建立。云何為文？謂即彼二所依止字。云何於彼各別了知？謂由各別所緣作意。云何於彼總合了知？謂由總合所緣作意。如是一切總略為一，名為知法。如是名為菩薩知法。
The Buddha replied to Maitreya Bodhisattva saying, “Kulaputra! All those bodhisattvas understand Dharma by five kinds of characteristics: 1. knowing names (words); 2. knowing phrases (sentences); 3. knowing writing; 4. knowing differences; 5. knowing unity. What are names? They are the provisional perceptual designations that establish inherent nature among all defiled and purified dharmas. What are phrases? They are then the gathering together of those names and the ability to use them in discourse to explain the foundational basis of the meaning of ‘defiled’ and ‘pure’. What is writing? It is then the putting into characters (letters, symbols) those two (names and phrases). What is it to understand the differences of each of these? It is brining to mind each different one as a condition. What is it to understand that as a unity? It is from bringing to mind the condition of its unification. Everything unified into one like this is called knowing Dharma. Like this, it is called a bodhisattva knowing Dharma.”
Knowing All Meaning
「善男子！彼諸菩薩，由十種相了知於義：一者、知盡所有性；二者、知如所有性；三者、知能取義；四者、知所取義；五者、知建立義；六者、知受用義；七者、知顛倒義；八者、知無倒義；九者、知雜染義；十者、知清淨義。
“Kulaputra! All those bodhisattvas understand Meaning (ārtha) by ten kind of characteristics: 1. they know the limit of existent nature. 2. they know the suchness of existent nature. 3. they know the meaning of subject. 4. they know the meaning of object. 5. they know the meaning of construct (pratiṣṭhā). 6. they know the meaning of enjoyment (saṃbhoga). 7. they know the meaning of inversion (viparyaya). 8. they know the meaning of not being inverted. 9. they know the meaning of defilement (kaṣāya). 10. they know the meaning of purification (viśuddhi).”
「善男子！盡所有性者，謂諸雜染清淨法中，所有一切品別邊際，是名此中盡所有性。如五數蘊、六數內處、六數外處，如是一切。
“Kulaputra! 1. The limit of existent nature is the limit to the differentiating analysis of all that exists among all defiled and purified dharmas. Within what is called the limit of existent nature, there are such things as the five aggregates, the six internal bases, the six external bases, everything like this.”
「如所有性者，謂即一切染淨法中，所有真如，是名此中如所有性。此復七種：一者、流轉真如，謂一切行無先後性；二者、相真如，謂一切法、補特伽羅無我性及法無我性；三者、了別真如，謂一切行唯是識性；四者、安立真如，謂我所說諸苦聖諦；五者、邪行真如，謂我所說諸集聖諦；六者、清淨真如，謂我所說諸滅聖諦；七者、正行真如，謂我所說諸道聖諦。當知此中由流轉真如、安立真如、邪行真如故，一切有情平等平等。由相真如、了別真如故，一切諸法平等平等。由清淨真如故，一切聲聞菩提、獨覺菩提、阿耨多羅三藐三菩提，平等平等。由正行真如故，聽聞正法，緣總境界勝奢摩他、毘鉢舍那所攝受慧，平等平等。
The Seven Suchnesses
2. “The suchness of existent nature is there then being bhūtatathatā (True Suchness) among all defiled and purified dharmas. Within what is called the suchness of existent nature there are these seven kinds: 1. The True Suchness of transmigration (saṃsāra), which is that all conditionings (saṃskāra) are without the nature of before or after; 2. The True Suchness of characteristics (lakṣana), which is the self-less nature of the pudgala and the self-less nature of all dharmas; 3. The True Suchness of discernment, which is all conditionings being of the nature of ‘consciousness-only’; 4. The True Suchness of the firmly established (supratiṣṭhita), which is the Noble Truth of suffering I have explained; 5. The True Suchness of erroneous action, which is the Noble Truth of the accumulation of suffering I have explained; 6. The True Suchness of purification, which is the Noble Truth of the cessation I have explained; 7. The True Suchness of correct action, which is the Noble Truth of the Path I have explained. You should know, within this, due to the True Suchness of transmigration, the True Suchness of the firmly established, and the True Suchness of erroneous action, all sentient beings and entirely equal. Due to the True Suchness of characteristics and the True Suchness of discernment, all dharmas are entirely equal. And due to the Ture Suchness of purification, the awakening (bodhi) of voice hearers, the awakening of the solitary enlightened, the anuttarā-saṃyak-saṃbodhi are entirely equal. Due to the True Suchness of correct action, the Correct Dharma that has been heard and the wisdom received and embraced in the unified realm of śamatha and vipaśyanā are entirely equal.”
「能取義者，謂內五色處、若心、意、識及諸心法。
“3. The meaning of subject is the five internal sense bases and, there being mind, thought, and consciousness then there are all the dharmas of mind.”
「所取義者，謂外六處。又能取義，亦所取義。
“4. The meaning of object is the six external sense bases, as well as the meaning of subject and the meaning of object.”
「建立義者，謂器世界，於中可得建立一切諸有情界。謂一村田、若百村田、若千村田、若百千村田。或一大地至海邊際，此百、此千、若此百千。或一贍部洲，此百、此千、若此百千。或一四大洲，此百、此千、若此百千。或一小千世界，此百、此千、若此百千。或一中千世界，此百、此千、若此百千。或一三千大千世界，此百、此千、若此百千。或此拘胝、此百拘胝、此千拘胝、此百千拘胝。或此無數、此百無數、此千無數、此百千無數、或三千大千世界無數、百千微塵量等，於十方面無量無數諸器世界。
“5. The meaning of construct (or structure, pratiṣṭhā) is the world as a device, upon which are constructed the realms of sentient beings, whether it be a single village, or a hundred villages, or a thousand villages, or a hundred thousand villages; whether a single great land bordering the ocean, or a hundred, or a thousand, or a hundred thousand; Or a single Jumbud continent, or a hundred, or a thousand, or a hundred thousand; whether a single Four Great Continents, or a hundred, or a thousand, or a hundred thousand; whether a single small world-system, or a hundred, or a thousand, or a hundred thousand; whether a single medium world-system, or a hundred, or a thousand, or a hundred thousand; whether a single Three Thousand Great Thousand world-system, or a hundred, or a thousand, or a hundred thousand; or whether a koṭī, a hundred koṭī, a hunred thousand koṭī; or an immeasurable amount, or a hundred immeasurables, or a thousand immeasurables, or a hundred thousand immeasurables; or whether an amount equal to all the immeasurable hundreds of thousands of minute particles in Three Thousand Great Thousand world-systems throughout the Ten Directions, encompassing immeasurable, incalculable worlds as devices.”
「受用義者，謂我所說諸有情類，為受用故，攝受資具。
“6. The meaning of enjoyment (saṃbhoga) is the embracing all the necessities for all kinds of sentient beings to receive enjoyment as I have explained.
「顛倒義者，謂即於彼能取等義，無常計常，想倒、心倒、見倒。苦計為樂，不淨計淨，無我計我，想倒、心倒、見倒。
“7. The meaning of inversion (viparyaya) is also the meaning of that subject, [object] taking the impermanent to be permanent, perceiving inverted, mind inverted mind, seeing (or view) inverted; taking suffering to be pleasure; the impure to be pure; and that which is without self for self, perceiving inverted, mind inverted, seeing (or view) inverted.”
「無倒義者，與上相違。能對治彼，應知其相。
“8. The meaning of not being inverted is not being with the characteristics of the above. To be able to stand against them, one must know their characteristics.”
「雜染義者，謂三界中三種雜染：一者、煩惱雜染；二者、業雜染；三者、生雜染。
“9. The meaning of defilement (kaṣāya) is the three kinds of defilement within the Triple Realm: 1. Defilement of afflictions; 2. Defilement of karma; 3. Defilement of birth.”
「清淨義者，謂即如是三種雜染，所有離繫菩提分法。
“10. The meaning of purification (viśuddhi) is the dharma of the factors of awakening, which are able to transcend those three kinds of defilement.”
「善男子！如是十種，當知普攝一切諸義。
“Kulaputra! These ten kinds, you should know, encompass all meaning.”
「復次，善男子！彼諸菩薩，由能了知五種義故，名為知義。何等五義？一者、遍知事；二者、遍知義；三者、遍知因；四者、得遍知果；五者、於此覺了。
“Furthermore, kulaputra! All those bodhisattvas, because they are able to understand five kinds [types, or even ‘seeds’) of meaning, are said to know meaning. What are the five meanings? 1. All- pervasive knowledge of matters; 2. All-pervasive knowledge of meanings; 3. All-pervasive knowledge of causes; 4. All-pervasive knowledge of results; 5. fully awakened knowledge of all this.”
「善男子！此中遍知事者，當知即是一切所知：謂或諸蘊，或諸內處或諸外處；如是一切。
“Kulaputra! 1. The all-pervasive knowledge of matters herein, you should know, refers to knowledge of all that is knowable: such as all of the aggregates, all of the internal sense bases, the external sense bases, like this, everything.”
「遍知義者，乃至所有品類差別所應知境。謂世俗故、或勝義故，或功德故、或過失故，緣故，世故，或生、或住、或壞相故，或如病等故，或苦集等故，或真如、實際、法界等故，或廣略故，或一向記故、或分別記故、或反問記故、或置記故，或隱密故、或顯了故：如是等類，當知一切名遍知義。
“2. All-pervasive knowledge of meaning is the state of knowledge of all the different varieties and differentiations there are to be known: whether worldly conventions or the ultimate meaning, or of virtues, or of faults, or of the conditioned, or of time, or of arising, or of abiding, or of the characteristic of passing away, or of things like illness, or of the accumulation of suffering, etc., or of the True Suchness Reality of the equality of the Dharmadhatu, or of the general or the specific, or of a direct answer, or of a differentiating answer, or of a questioning in return answer, or of an avoiding answer, or of the occulted (hidden, secret, mysterious), or of the revealed; all such varieties as these, you should know, are what is called all-pervasive knowledge of meaning.”
「言遍知因者，當知即是能取前二菩提分法，所謂念住或正斷等。
“3. To speak of all-pervasive knowledge of causes, you should know, refers to the mindful abiding and correct severance, etc.. which are what enable the comprehension of the previous two factors of awakening (bodhi).”
「得遍知果者，謂貪、恚、癡永斷毘奈耶，及貪、恚、癡一切永斷諸沙門果。及我所說聲聞、如來若共不共世出世間所有功德，於彼作證。
“4. All-pervasive knowledge of results refers to the realization of the Vinaya (’discipline’) that forever severs greed, hatred, and delusion, and the results of all śramaṇa’s eternal severance of all greed, hatred, and delusion, and, all common and extraordinary, worldly and transcendent virtuous of the Thus Come One that I have explained to the voice hearers”
「於此覺了者，謂即於此作證法中，諸解脫智，廣為他說、宣揚、開示。
“5. Fully awakened knowledge of all this refers to extensively explaining all the liberated knowledge of the realization of this Dharma to others, spreading it about and demonstrating.”
「善男子！如是五義，當知普攝一切諸義。
“Kulaputra! These five meanings, you should know, encompass all meanings.”
「復次，善男子！彼諸菩薩，由能了知四種義故，名為知義。何等四義？一者、心執受義；二者、領納義；三者、了別義；四者、雜染清淨義。善男子！如是四義，當知普攝一切諸義。
“Furthermore, Kulaputra! Those bodhisattvas are said to know meaning because they are able to understand four kinds of meaning: What four meanings? First, the meaning of mental grasping; second, the meaning of experience; third, the meaning of differentiation (vikalpa); and fourth, the meaning of defilement and purity. Kulaputra! You should know, these four meanings encompass all meaning.
「復次，善男子！彼諸菩薩，由能了知三種義故，名為知義。何等三義？一者、文義；二者、義義；三者、界義。
“Furthermore, kulaputra! Those bodhisattvas are said to know meaning because they are able to understand three kinds of meaning. What three meanings? First, the meaning of expressions; second, the meaning of meaning; third, the meaning of realms (dhātu).”
「善男子！言文義者，謂名身等。
“Kulaputra! The meaning of spoken expressions is what is called the body, etc.
「義義當知復有十種：一者、真實相；二者、遍知相；三者、永斷相；四者、作證相；五者、修習相；六者、即彼真實相等品差別相；七者、所依能依相屬相；八者、即遍知等障礙法相；九者、即彼隨順法相；十者、不遍知等及遍知等過患功德相。
“The meaning of meaning, you should know, also had ten types: 1. The Characteristic of True Suchness (bhūtatathatā-lakṣana); 2. the characteristic of all-pervasive knowledge; 3. the characteristic of eternal severance; 4. the characteristic of realization; 5. the characteristic of cultivation, 6. the characteristic of those things (#2-5) differentiated from the Characteristic of True Suchness; 7. the characteristic of the interdependence between whatever are characterized as support and the supported; 8. the characteristic of being an obstruction to the Dharma of all-pervasive knowledge, etc.; 9. the characteristic of that which is in accord with those Dharma; and 10. the characteristic of the faults of there not being all-pervasive knowledge, etc., and virtues of there being all-pervasive knowledge, etc.”
「言界義者，謂五種界：一者、器世界；二者、有情界；三者、法界；四者、所調伏界；五者、調伏方便界。
“The meaning of what are called realms is of five kinds of realms: 1. the realm of the material world; 2. the realm of sentient beings; 3. the Dharma Realm; 4. the realm of discipline; 5. the realm of disciplinary upaya.”
「善男子！如是五義，當知普攝一切諸義。」
‘Kulaputra! These five meanings, you should know, encompass all meaning.”
慈氏菩薩復白佛言：「世尊！若聞所成慧了知其義，若思所成慧了知其義，若奢摩他、毘鉢舍那修所成慧了知其義，此何差別？」
Maitreya Bodhisattva further addressed the Buddha saying, “World-Honored One! What is the difference between the intelligence gained by understanding meaning through hearing, the intelligence gained by understanding meaning through contemplation, and the intelligence gained by understanding meaning through śamatha and vipaśyanā?”
佛告慈氏菩薩曰：「善男子！聞所成慧，依止於文，但如其說，未善意趣，未現在前，隨順解脫，未能領受成解脫義。思所成慧，亦依於文，不唯如說，能善意趣，未現在前，轉順解脫，未能領受成解脫義。若諸菩薩修所成慧，亦依於文亦不依文，亦如其說亦不如說，能善意趣，所知事同分三摩地所行影像現前，極順解脫，已能領受成解脫義。善男子！是名三種知義差別。」
The Buddha replied to Maitreya saying, “Kulaputra! Intelligence gained from hearing relies and rests upon expressions, it is only as has been explained; never arriving at a Good Mind, never having it appear forefront; headed for liberation, yet not yet able to achieve the meaning of Liberation.”
“Intelligence gained from contemplation also relies upon expressions, but is not only as has been explained; able to arrive at a Good Mind, yet not yet appearing forefront; (r)evolving toward liberation, yet not yet able to achieve the meaning of Liberation.”
“Intelligence gained from the cultivation of bodhisattvas also relies upon expressions, yet also does not rely upon expressions; is as has been explained, and also not as has been explained; able to arrive at a Good Mind, whatever there is to be known or created appears forefront as images in the practice of samādhi, ultimately conforming to liberation and able to take in the meaning of and gain Liberation. Kulaputra! These are called the three different types of knowledge of means.”
慈氏菩薩復白佛言：「世尊！修奢摩他、毘鉢舍那諸菩薩眾，知法知義，云何為智？云何為見？」
Maitreya Bodhisattva again addresses the Buddha saying, “World-Honored One! What is Wisdom and what is seeing (vision, insight, view) of all those bodhisattvas who know Dharma and its meaning through their cultivation of śamatha and vipaśyanā?”
佛告慈氏菩薩曰：「善男子！我無量門宣說智、見二種差別，今當為汝略說其相。若緣總法修奢摩他、毘鉢舍那所有妙慧，是名為智；若緣別法修奢摩他、毘鉢舍那所有妙慧，是名為見。」
The Buddha replied to Maitreya Bodhisattva saying, “Kulaputra! I have explained the differentiations of Wisdom and seeing in innumerable ways, I will now tell you about their characteristics in general. If one cultivates śamatha and vipaśyanā focused on the Dharma as a unified whole, the subtle intellect therein is called Wisdom. If one cultivates śamatha and vipaśyanā focused on differentiated Dharma, the subtle intellect therein is called seeing.”
慈氏菩薩復白佛言：「世尊！修奢摩他、毘鉢舍那諸菩薩眾由何，作意何等？云何除遣諸相？」
Maitreya again addressed the Buddha saying, ‘World-Honored One! What is the mind of a bodhisattva like in śamatha and vipaśyanā and how is it done? How are all characteristics removed?”
佛告慈氏菩薩曰：「善男子！由真如作意，除遣法相及與義相；若於其名及名自性無所得時，亦不觀彼所依之相，如是除遣。如於其名，於句、於文、於一切義，當知亦爾。乃至於界及界自性無所得時，亦不觀彼所依之相，如是除遣。」
The Buddha replied to Maitreya saying, “Kulaputra! By the mind of True Suchness, the characteristics of dharmas as well as the characteristic of meaning (’significance’) are removed. When there in nothing to be attained in names and in the self-nature of names, there is also no observing the characteristics upon which they are based, thus they are removed. As with names, also with sentences and expressions, toward all meaning, you should know, is also like this. When there is nothing to be attained in any realm or self-nature of realms, there is also no observing the characteristics upon which they are based, thus they are removed.”
「世尊！諸所了知真如義相，此真如相亦可遣不？」
“World-honored One! What about the Characteristic of True Suchness understood; is the Characteristic of True Suchness also to be removed, or not?”
「善男子！於所了知真如義中，都無有相，亦無所得，當何所遣？善男子！我說了知真如義時，能伏一切法義之相，非此了達餘所能伏。」
“Kulaputra! Within the understanding of the meaning of True Suchness, there are no characteristics and there is also nothing to attain, how could there be anything to remove? Kulaputra! When I explain[ed] the meaning of understanding True Suchness, it is able to control the characteristics of the meaning of all things, yet it is not that this discernment is something further to be controlled.”
「世尊！如世尊說，濁水器喻、不淨鏡喻、撓泉池喻，不任觀察自面影相；若堪任者，與上相違。如是若有不善修心，則不堪任如實觀察所有真如；若善修心，堪任觀察。此說何等能觀察心？依何真如而作是說？」
“World-Honored One! As the World-Honored One has explained using the analogy of the bowl of turbid water, the analogy of the unclean mirror, and the analogy of the bubbling spring, that they cannot sustain investigation (pravicaya) of the characteristic features of one’s own face. The opposite of these then sustain the characteristics. Like this, if the mind is not well cultivated, then it will not be able to sustain real investigation of True Suchness. If the mind is well cultivated, it sustains investigation. In this explanation, what is able to investigate mind? Upon what True Suchness is this explanation based?"
「善男子！此說三種能觀察心，謂聞所成能觀察心，若思所成能觀察心，若修所成能觀察心。依了別真如作如是說。」
“Kulaputra! These explanations speak of three kinds of ability to investigate mind (pravicaya): gaining the ability to investigate mind by learning (’hearing’), gaining the ability to investigate mind by pondering, and gaining the ability to investigate mind by cultivation. Explanations like this are based upon True Suchness differentiated like this.”
「世尊！如是了知法義菩薩為遣諸相勤修加行，有幾種相難可除遣？誰能除遣？」
“World-Honored One! Completely understanding the meaning of Dharma and Meaning like this, bodhisattvas earnestly cultivate practices of getting rid of all characteristics. How many kind of characteristics are hard to get rid of? Who can get rid of them?”
「善男子！有十種相，空能除遣。何等為十？一者、了知法義故，有種種文字相；此由一切法空，能正除遣。二者、了知安立真如義故，有生、滅、住、異性相續隨轉相；此由相空及無先後空，能正除遣。三者、了知能取義故，有顧戀身相及我慢相；此由內空及無所得空，能正除遣。四者、了知所取義故，有顧戀財相；此由外空，能正除遣。五者、了知受用義、男女承事資具相應故，有內安樂相、外淨妙相；此由內外空及本性空，能正除遣。六者、了知建立義故，有無量相；此由大空，能正除遣。七者、了知無色故，有內寂靜解脫相；此由有為空，能正除遣。八者、了知相真如義故，有補特伽羅無我相、法無我相，若唯識相及勝義相；此由畢竟空、無性空、無性自性空及勝義空，能正除遣。九者、由了知清淨真如義故，有無為相、無變異相；此由無為空、無變異空，能正除遣。十者、即於彼相對治空性，作意思惟故，有空性相；此由空空，能正除遣。」
“Kulaputra! There are ten kinds of characteristics, which emptiness is able to get rid of. What ten? 1. Since they completely understand all ‘Dharma’ and ‘Meaning’, there are the characteristics of all kinds of expressions and words, which are correctly gotten rid of because all dharmas are empty; 2. Since they completely understand the meaning of the establishment of True Suchness, there are the characteristics of arising, ceasing, abiding, and different natures, and the characteristics of continuous succession, which are correctly gotten rid of because all characteristics are empty, and are also without before or after; 3. Since they completely understand the meaning of subject (lit. ‘that which is able to grasp’), there are the characteristics of loving the body and the characteristic of self conceit, which are correctly gotten rid of because internality is empty, and the emptiness of there not being anything to attain; 4. Since they completely understand the meaning of object (lit. ‘that which is grasped’), there are the characteristics of loving possessions, which are correctly gotten rid of because of the emptiness of externality; 5. Completely understanding the meaning of enjoyment, since men and women flirt with the characteristics of their endowments, there are the characteristics of internal pleasure and the characteristics of external charm, which are correctly gotten rid of because of the emptiness of internality and externality, and the emptiness of original nature; 6. Completely understanding the meaning of constructs (asserations), there are immeasurable characteristics, which are correctly gotten rid of because of the emptiness of greatness; 7. Completely understanding the meaning of formlessness, there are the characteristics of inner tranquility and liberation, which are correctly gotten rid of because of the emptiness of the conditioned; 8. Since they completely understand the meaning of the True Suchness of characteristics, there are the characteristics of selfless pudgalas and the characteristic of the selflessness of dharmas, whether characteristics solely of the consciousness or the Characteristic of Ultimate Meaning, which are correctly gotten rid of because of the emptiness of finality, the emptiness of naturelessness, the emptiness of the self-nature of naturelessness, and the emptiness of Ultimate Meaning; 9. Since they completely understand the meaning of the purity of True Suchness, there is the characteristic of the unconditioned and the characteristic of changlessness, which are correctly gotten rid of because of the emptiness of the unconditioned and the emptiness of changlessness; and 10. Since they have these thoughts from the empty nature of those ridded characteristics, there is the characteristic of the nature of emptiness, which is correctly gotten rid of because of the emptiness of emptiness.
「世尊！除遣如是十種相時，除遣何等？從何等相而得解脫？」
“World-Honored One! When these ten types of characteristics are gotten rid of, what more is there to get rid of? From what other characteristics is liberation attained?”
「善男子！除遣三摩地所行影像相；從雜染縛相而得解脫，彼亦除遣。善男子！當知就勝說，如是空治如是相，非不一一治一切相。譬如無明，非不能生乃至老死諸雜染法。就勝但說能生於行，由是諸行親近緣故。此中道理，當知亦爾。」
“Kulaputra! Getting rid of all the characteristics of the images that arise from the practice of samādhi; from the bonds of defiled characteristics is liberation attained. Kulaputra! You should know, ultimately speaking, emptiness like this governs all characteristics, and it is not that each one governs each of those characteristics ’one-for-one’. Just like ignorance, it is not that it is not able to give rise to all the other defiled dharmas up to old-age and death. Ultimately, however, it is explained as that which is able to give rise to conditioning (saṃskāra), since it is the immediate causal condition of all conditioning. And the Truth within this, you should know, is also so.”
爾時，慈氏菩薩復白佛言：「世尊！此中何等空是總空性相？若諸菩薩了知是已，無有失壞於空性相，離增上慢？」
At that time, Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! What kind of emptiness is within that unified characteristic of the nature of emptiness if bodhisattvas have fully understood this, without an erroneous decaying sense of the characteristic of the nature of emptiness, and are free of prideful conceit?”
爾時，世尊歎慈氏菩薩曰：「善哉，善哉！善男子！汝今乃能請問如來如是深義，令諸菩薩於空性相無有失壞。何以故？善男子！若諸菩薩於空性相有失壞者，便為失壞一切大乘。是故汝應諦聽，諦聽！當為汝說總空性相。善男子！若於依他起相及圓成實相中，一切品類雜染、清淨遍計所執相，畢竟遠離性，及於此中都無所得，如是名為於大乘中總空性相。」
At that time, the World-Honored One praised Maitreya Bodhisattva saying, “Excellent! Excellent! Kulaputra! You have now been able to ask the Thus Come One about such profound meaning, causing bodhisattvas not to have an erroneous decaying sense of the characteristic of the nature of emptiness. Why? Kulaputra! If bodhisattvas have have an erroneous decaying sense of the characteristic of the nature of emptiness then they will be erroneous about and decay the entire Great Vehicle. For this reason, you should listen attentively, listen attentively! I will explain the unified characteristic of the nature of emptiness. Kulaputra! Among the characteristic of arising in dependence upon another and the characteristic of complete, perfect reality, if all the varieties of defiled and pure imaginary characteristics are completely free of natures and, within this, there is nothing to be attained, like this, this is called the unified characteristic of the nature of emptiness within the Great Vehicle.”
慈氏菩薩復白佛言：「世尊！此奢摩他、毘鉢舍那，能攝幾種勝三摩地？」
Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! How many kinds of superior samādhis is this śamatha and vipaśyanā able to harmonize (embrace, includes)?”
佛告慈氏菩薩曰：「善男子！如我所說無量聲聞、菩薩、如來，有無量種勝三摩地，當知一切皆此所攝。」
The Buddha replied to Maitreya Bodhisattva saying, “Kulaputra! As I have explained, the immeasurable Voice Hearers, Bodhisattvas, and Thus Come Ones have immeasurable kinds of superior samādhis, you should know, each one harmonizes all of these.”
「世尊！此奢摩他、毘鉢舍那以何為因？」
“World-Honored One! What is the cause of this śamatha and vipaśyanā?”
「善男子！清淨尸羅，清淨聞思所成正見，以為其因。」
“Kulaputra! Pure śīla and Right View developed from pure ‘hearing and pondering’ (śruta-cintā) are the cause.”
「世尊！此奢摩他、毘鉢舍那以何為果？」
“World-Honored One! “What is the result (’fruit’) of this śamatha and vipaśyanā?”
「善男子！善清淨戒、清淨心、善清淨慧，以為其果。復次，善男子！一切聲聞及如來等，所有世間及出世間一切善法，當知皆是此奢摩他、毘鉢舍那所得之果。」
“Kulaputra! Excellent pure discipline and pure mind, and excellent pure wisdom are the results. Furthermore, Kulaputra! All the excellent Dharma of every Voice Hearer and Thus Come One, etc,, worldly and transcendent, you should know, they are all the ‘fruit attained’ (result) of this śamatha and vipaśyanā.”
「世尊！此奢摩他、毘鉢舍那能作何業？」
“World-Honored One! What karma is this śamatha and vipaśyanā able to create?”
「善男子！此能解脫二縛為業，所謂相縛及麁重縛。」
“Kulaputra! It is able to liberate from two bonds of karma, the bonds of characteristics and the bonds of ‘gross, coarse heaviness’ [sthūla and lakṣaṇa bandha, see Ch. 2].”
「世尊！如佛所說五種繫中，幾是奢摩他障？幾是毘鉢舍那障？幾是俱障？」
“World-Honored One! As the Buddha has explained, among the five kinds of entanglements (vibandha), how many are obstructions to śamatha, how many are obstructions to vipaśyanā, and how many are obstructions to both?”
「善男子！顧戀身財，是奢摩他障；於諸聖教不得隨欲，是毘鉢舍那障；樂相雜住，於少喜足，當知俱障。由第一故，不能造修；由第二故，所修加行不到究竟。」
“Kulaputra! Lust for bodies and possessions is an obstruction to śamatha. Lack of interest in the Noble Teachings is an obstruction to vipaśyanā. Abiding in the turbulence of pleasurable images and being content with shallowness are, you should know, obstructions to both together. Due to the first of these, one is unable to cultivate; due to the second, any practice cultivated will not reach completion.”
「世尊！於五蓋中，幾是奢摩他障？幾是毘鉢舍那障？幾是俱障？」
“World-Honored One! Of the five ‘coverings’ (nīvaraṇa), how many are obstructions to śamatha , how many are obstructions to vipaśyanā, and how many are obstructions to both?”
「善男子！掉舉、惡作，是奢摩他障；惛沈、睡眠、疑，是毘鉢舍那障；貪欲、瞋恚，當知俱障。」
“Kulaputra! Restlessness and worry (auddhatya-kaukritya) is an obstruction to śamatha. Stupification and laziness (thīna-middha), and doubt (vicikitsā) are obstacles to vipaśyanā. Desirousness (kāmacchanda) and anger and resentment (vyāpāda), you should know, are obstacles to both.”
「世尊！齊何名得奢摩他道圓滿清淨？」
“World-Honored One! What can be called attainment of the fulfillment of purity of the path of śamatha?”
「善男子！乃至所有惛沈、睡眠正善除遣，齊是名得奢摩他道圓滿清淨。」
“Kulaputra! When whatever stupefication and laziness there is has been correctly gotten rid of, then this is called attaining the fulfillment of purity of the path of śamatha.
「世尊！齊何名得毘鉢舍那道圓滿清淨？」
“World-Honored One! What can be called attainment of the fulfillment of purity of the path of vipaśyanā?”
「善男子！乃至所有掉舉、惡作正善除遣，齊是名得毘鉢舍那道圓滿清淨。」
“Kulaputra! When whatever ambition and regret there is has been correctly gotten rid of, then this is called attaining the fulfillment of purity of the path of vipaśyanā.”
「世尊！若諸菩薩於奢摩他、毘鉢舍那現在前時，應知幾種心散動法？」
“World-Honored One! When bodhisattvas appear in this śamatha and vipaśyanā, how many different kinds of mental distractions (vikṣepa) should they know about?”
「善男子！應知五種：一者、作意散動；二者、外心散動；三者、內心散動；四者、相散動；五者、麁重散動。善男子！若諸菩薩捨於大乘相應作意，墮在聲聞、獨覺相應諸作意中，當知是名作意散動。若於其外五種妙欲諸雜亂相，所有尋思隨煩惱中，及於其外所緣境中，縱心流散，當知是名外心散動。若由惛沈及以睡眠，或由沈沒，或由愛味三摩鉢底，或由隨一三摩鉢底諸隨煩惱之所染污，當知是名內心散動。若依外相，於內等持所行諸相，作意思惟，名相散動。若內作意為緣，生起所有諸受，由麁重身計我起慢，當知是名麁重散動。」
“Kulaputra! They should know there are five kinds: 1. Distractions of mental attention; 2. Distractions from outside the mind (citta); 3. Distractions from inside the mind; 4. Distractions of characteristics; 5. Distractions of ‘Coarse Heaviness’.
Kulaputra! If a bodhisattva relinquishes attending to what is appropriate to the Great Vehicle and falls into attending to everything appropriate to voice hearers or the solitary enlightened, you should know, this is called distractions of mental attention. If one’s mind becomes scattered among all the inverting characteristics of the five kinds of wonderous external desires, vexations accompanying thoughts pursuing external objects, you should know, this is called distraction from outside the mind. If one is stupefied by laziness, or in oblivion, or in love with the taste of samāpatti (attainments), or defiled by the accompanying passion for a particular samāpatti, you should know, this is called distractions from inside the mind. If one is dependent upon external characteristics (images) when contemplating internally all the characteristics of [their] conditioning, this is distraction by characteristics. If internally one attends to sensations that arise conditionally and yet, because of the coarse heaviness of the body, imagines a self and engenders pride, you should know, this is called Distractions of ‘Coarse Heaviness’.”
「世尊！此奢摩他、毘鉢舍那，從初菩薩地乃至如來地，能對治何障？」
“World-Honored One! This śamatha and vipaśyanā from the initial bodhisattva stage up to the stage of Thus Come One, what obstructions are they able to counteract?”
「善男子！此奢摩他、毘鉢舍那，於初地中，對治惡趣煩惱業生雜染障。第二地中，對治微細誤犯現行障。第三地中，對治欲貪障。第四地中，對治定愛及法愛障。第五地中，對治生死涅槃一向背趣障。第六地中，對治相多現行障。第七地中，對治細相現行障。第八地中，對治於無相作功用及於有相不得自在障。第九地中，對治於一切種善巧言辭不得自在障。第十地中，對治不得圓滿法身證得障。善男子！此奢摩他、毘鉢舍那，於如來地，對治極微細最極微細煩惱障及所知障。由能永害如是障故，究竟證得無著無礙一切智見。依於所作成滿所緣，建立最極清淨法身。」
“Kulaputra! This śamatha and vipaśyanā, in the initial bodhisattva stage, counteracts the obstruction of afflicted karma that leads to evil destinies and the arising of defilement. In the second stage, the obstruction of the appearance of subtle transgressions is counteracted. In the third stage, the obstruction of craving is counteracted. In the fourth stage, the obstruction of the love of meditation and even love of the Dharma is counteracted. In the fifth stage, the obstruction of being singularly focused on rejecting birth & death for Nirvana is counteracted. In the sixth stage, the obstruction of the appearance of gross characteristics is counteracted. In the seventh stage, the obstruction of the appearance of subtle characteristics is counteracted. In the eighth stage, the obstruction of not having attained mastery of the usefulness of characteristiclessness and the unattainability of characteristics is counteracted. In the ninth stage, the obstruction of not having attained mastery of all the various kinds of skillful speech and diction is counteracted. In the tenth stage, the obstruction of not having attained realization of the perfect Dharma Body is counteracted. Kulaputra! This śamatha and vipaśyanā, in the stage of a Thus Come One, counteracts the obstruction of the most subtle affliction and the obstruction to the knowable. Since they are thus able to completely eradicate these obstructions, they ultimately realize unattached and unhindered All-Knowledge. Based upon the conditions of this accomplishment of [their] objective, they are installed in the ultimately pure Dharma Body.”
慈氏菩薩復白佛言：「世尊！云何菩薩依奢摩他、毘鉢舍那勤修行故，證得阿耨多羅三藐三菩提？」
Maitreya Bodhisattva again addressed the Buddha saying, ‘World-Honored One! How is that bodhisattvas cultivating practice based upon this śamatha and vipaśyanā realize attainment of anuttarā-saṃyak-saṃbodhi?”
佛告慈氏菩薩曰：「善男子！若諸菩薩已得奢摩他、毘鉢舍那，依七真如，於如所聞所思法中，由勝定心，於善審定、於善思量、於善安立真如性中，內正思惟。彼於真如正思惟故，心於一切細相現行尚能棄捨，何況麁相？善男子！言細相者，謂心所執受相，或領納相，或了別相，或雜染清淨相，或內相，或外相，或內外相，或謂我當修行一切利有情相，或正智相，或真如相，或苦集滅道相，或有為相，或無為相，或有常相，或無常相，或苦有變異性相，或苦無變異性相，或有為異相相，或有為同相相，或知一切是一切已有一切相，或補特伽羅無我相，或法無我相。於彼現行，心能棄捨。
The Buddha replied to Maitreya Bodhisattva saying, “Kulaputra! If bodhisattvas who have attained śamatha and vipaśyanā rely upon the Seven Suchnesses among all the Dharma they have heard and pondered, then this supremely concentrated mind internally correctly comprehends (samyak-saṃkalpa) the nature of True Suchness among everything well considered, well examined, and well established. Due to that correct comprehension of True Suchness, the mind is able to relinquish attachment to the appearance of the most minute characteristics, how much more so the gross? Kulaputra! Minute characteristics are what are called: characteristics appropriated by mind; the characteristic of being experienced; differentiating characteristics; characteristics of purity and defilement; the characteristic of interiority; the characteristic of exteriority; the characteristic of both interiority and exteriority; the characteristic of what is considered the self cultivating practice for the benefit of all sentient beings; the characteristic of Correct Knowledge; the characteristic of True Suchness; the characteristics of suffering, its accumulation, its cessation, and the Path; the characteristic of being conditioned; the characteristic of the unconditioned; the characteristic of being eternal; the characteristic of being impermanent; the characteristic of suffering having a nature transmutable into something different; the characteristic of suffering being without a nature transmutable into something different; the characteristic of the difference between all the characteristics of the conditioned; the characteristic of the similarity between all the characteristics of the conditioned; the characteristic of the knowledge of everything already being everything; the characteristic of a selfless pudgala; or the characteristic of Dharma without self. With the appearance of that, the mind is able to relinquish attachment.”
「彼既多住如是行故，於時時間，從其一切繫蓋散動，善修治心。從是已後，於七真如，有七各別自內所證通達智生，名為見道。由得此故，名入菩薩正性離生，生如來家，證得初地，又能受用此地勝德。彼於先時，由得奢摩他、毘鉢舍那故，已得二種所緣，謂有分別影像所緣，及無分別影像所緣。彼於今時得見道故，更證得事邊際所緣。復於後後一切地中，進修修道，即於如是三種所緣作意思惟。譬如有人，以其細楔出於麁楔。如是菩薩，依此以楔出楔方便，遣內相故，一切隨順雜染分相皆悉除遣。相除遣故，麁重亦遣。永害一切相麁重故，漸次於彼後後地中，如煉金法陶煉其心。乃至證得阿耨多羅三藐三菩提，又得所作成滿所緣。
“From persistently abiding in practice like this, in the interim, they well cultivate a controlled mind from all bindings, coverings, distractions and movements. After this, seven individual inner realizations of all-pervasive knowledge arise from the Seven Suchnesses called Seeing the Way. Due to this attainment, they are called bodhisattvas of a nature correctly free of [re]birth, born into the family of Thus Come Ones, attaining realization of the initial stage, and able to experience the magnificent virtues of this stage. When they are in the initial stage, since they have attained śamatha and vipaśyanā, they have already attained two kinds of ‘objects’ (ālambana): objects with different appearances, and also objects without different appearances. And, because they have now attained Seeing the Way, they also realize attainment of the limit of objects. Just like someone who removes a large wedge by means of a small wedge. Like this, these bodhisattvas, relying on the upāya of extracting a wedge with a wedge, getting rid of the characteristic of interiority, completely gets rid of all subsequent defiled and differentiated characteristics. Because characteristics are gotten rid of, the ‘coarse heaviness’ is also gotten rid of. Because they forever eliminate the coarse heaviness of all characteristics, during each of the stages onward, the mind is gradually refined, as one refines gold, until they realize attainment of anuttarā-saṃyak-saṃbodhi and attain the object that goes along with its fulfillment.”
「善男子！如是菩薩於內止觀正修行故，證得阿耨多羅三藐三菩提。」
“Kulaputra! Because bodhisattvas cultivate correct practice and correct observation interiorly like this, they realize attainment of anuttarā-saṃyak-saṃbodhi.”
The Awesome Virtues of Bodhisattvas
慈氏菩薩復白佛言：「世尊！云何修行引發菩薩廣大威德？」
Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! How does one cultivate practice so as to generate the immense, awesome virtue of Bodhisattvas?"
「善男子！若諸菩薩善知六處，便能引發菩薩所有廣大威德：一者、善知心生；二者、善知心住；三者、善知心出；四者、善知心增；五者、善知心減；六者、善知方便。
“Kulaputra! If bodhisattvas are well aware of six bases they will be able to generate the immense, awesome virtue of bodhisattvas. 1. Being well aware of the arising of mind; 2. Being well aware of the abiding of mind; 3. Being well aware of the departure of mind; 4. Being well aware of the increase of mind; 5. Being well aware of the decrease of mind; 6. Being well aware of upāya.
「云何善知心生？謂如實知十六行心生起差別，是名善知心生。十六行心生起差別者：一者、不可覺知堅住器識生，謂阿陀那識；二者、種種行相所緣識生，謂頓取一切色等境界分別意識，及頓取內外境界覺受，或頓於一念瞬息須臾，現入多定，見多佛土，見多如來，分別意識；三者、小相所緣識生，謂欲界繫識；四者、大相所緣識生，謂色界繫識；五者、無量相所緣識生，謂空、識、無邊處繫識；六者、微細相所緣識生，謂無所有處繫識；七者、邊際相所緣識生，謂非想非非想處繫識；八者、無相識生，謂出世識及緣滅識；九者、苦俱行識生，謂地獄識；十者、雜受俱行識生，謂欲行識；十一、喜俱行識生，謂初二靜慮識；十二、樂俱行識生，謂第三靜慮識；十三、不苦不樂俱行識生，謂從第四靜慮乃至非想非非想處識；十四、染污俱行識生，謂諸煩惱及隨煩惱相應識；十五、善俱行識生，謂信等相應識；十六、無記俱行識生，謂彼俱不相應識。
“How is one well aware of the arising of mind? It is to have true knowledge of sixteen activities that give rise to mind and bring about differentiation, this is called being well aware of the arising of mind. The sixteen activities that give rise to mind and bring about differentiation are: 1. The arising of the unintelligible, steadily abiding receptacle consciousness, which is the ādāna (’appropriating’) consciousness; 2. The arising of a conditional consciousness based upon all kinds of activity and characteristics, which is the differentiating manas consciousness that immediately apprehends all the realms of objects of material form, [sounds, scents, etc.], and immediately apprehends internal and external realms, or immediately, in a single thought [moment], in the span of a kṣaṇa, enters many concentrations, sees many Buddha Lands, and sees many Thus Come Ones; 3. The arising of conditional consciousness from minor characteristics, which is consciousness caught up in the Realm of Desire; 4. The arising of conditional consciousness from major characteristics, which is consciousness caught up in the Realm of Form; 5. The arising of conditional consciousness from immeasurable characteristics, which is consciousness caught up in Emptiness, Consciousness, and bases of limitlessness; 6. The arising of conditional consciousness from minute characteristics, which is consciousness caught up in bases of non-existence; 7. The arising of conditional consciousness from the characteristic of limitation, which is consciousness caught up in the base of niether perception nor non-perception; 8. The arising of consciousness of characteristiclessness, which is transcendent consciousness and the extinction of conditional consciousness; 9. The arising of consciousness active in tandem with suffering, which is consciousness of the Hell Realms; 10. The arising of consciousness active in tandem with the variety of experiences, which is consciousness of actions of desire; 11. The arising of consciousness active in tandem with joy, which is consciousness of the first two meditative states; 12. The arising of consciousness active in tandem with bliss, which is consciousness of the third meditative state; 13. The arising of consciousness active in tandem with neither suffering nor bliss, which is consciousness of the fourth meditative state up to the base of neither perception nor non-perception; 14. The arising of consciousness active in tandem with defilement, which is consciousness that goes along with all the afflictions and characteristics of affiction; 15. The arising of consciousness active in tandem with excellence, which is consciousness associated with faith and other such characteristics; 16. The arising of consciousness active in tandem with neutrality (’no record’), which is consciousness unassociated with either of those [14 or 15].”
「云何善知心住？謂如實知了別真如。
“How is one well aware of the abiding of mind? It is truly knowing differentiating [and] True Suchness.”
「云何善知心出？謂如實知出二種縛：所謂相縛及麁重縛。此能善知，應令其心從如是出。
“How is one well aware of the departure of mind? It is truly knowing departing from the two kinds of bonds: which are the bonds of characteristics and the bonds of coarse heaviness. Being well aware, one thus causes the mind to depart from them.”
「云何善知心增？謂如實知能治相縛、麁重縛心，彼增長時，彼積集時，亦得增長，亦得積集，名善知增。
“How is one well aware of the increase of mind? This is truly knowing the mind that is able to control the bonds of characteristics and the bonds of coarse heaviness, and when they increase and grow, when they gather and accumulate, [that mind] also increases and grows, [it] also gathers and accumulates. This is called being well aware of increasing.”
「云何善知心減？謂如實知彼所對治相，及麁重所雜染心，彼衰退時，彼損減時，此亦衰退，此亦損減，名善知減。
“How is one well aware of the decrease of mind? This is truly knowing the controlling effects of characteristics and the defiling mind (thoughts) of coarse heaviness and, when those recede, when those decrease, this also recedes, this also decreases. This is called being well aware of decreasing.”
「云何善知方便？謂如實知解脫、勝處、及與遍處，或修或遣。
“How is one well aware of upāya? This is truly knowing the Liberations, the victorious Bases, up to the Bases of Totality, in cultivation or in dispensation.”
「善男子！如是菩薩，於諸菩薩廣大威德，或已引發、或當引發、或現引發。」
“Kulaputra! Bodhisattvas thus either have generated, will generate, or are presently generating all the immense, awesome virtues of bodhisattvas.”
慈氏菩薩復白佛言：「世尊！如世尊說：『於無餘依涅槃界中，一切諸受無餘永滅。』何等諸受於此永滅？」
Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! Have the World-Honored One has said, ‘Abiding within the realm of Nirvana without remainder all sensations are forever extinguished without remainder.’ What are these sensations that are forever extinguished?”
「善男子！以要言之，有二種受無餘永滅。何等為二？一者、所依麁重受；二者、彼果境界受。所依麁重受，當知有四種：一者、有色所依受；二者、無色所依受；三者、果已成滿麁重受；四者、果未成滿麁重受。果已成滿受者，謂現在受。果未成滿受者，謂未來因受。彼果境界受，亦有四種：一者、依持受；二者、資具受；三者、受用受；四者、顧戀受。於有餘依涅槃界中，果未成滿受一切已滅，領彼對治明觸生受，領受共有。或復彼果已成滿受。又二種受，一切已滅。唯現領受，明觸生受。於無餘依涅槃界中般涅槃時，此亦永滅。是故說言於無餘依涅槃界中，一切諸受無餘永滅。」
“Kulaputra! Essentially speaking, there are two types of sensations extinguished forever without remainder. What two? 1. Sensations of abiding in coarse heaviness; 2. Sensations of objects resulting therefrom.”
“Sensations of abiding in coarse heaviness, you should know, are of four types: 1. Sensations of there being [physical] form; 2. Sensations of formlessness; 3. Sensations of the results of coarse heaviness already developed; 4. Sensations of the results of coarse heaviness not yet developed.”
“The results of coarse heaviness already developed are what are presently being experienced (sensed). The results of coarse heaviness not yet developed are the objects of sensation that have not yet arrived.”
“The sensations of the realm of resulting objects is of four types: 1. Sensations of the basis of support; 2. Sensations of requisites; 3. Sensations of a sense of use; 4. Sensations of fondness.”
“Within the realm of Nirvana with remainder, sensations of results not yet fulfilled have all already been extinguished, leading to the sensation that arises from being in contact with wisdom (luminousness), leading to a sensation that is always present. And, those sensations of results already fulfilled are also of two kinds of sensations, all of which are already extinguished: sensations that are just being experienced and sensations arising from being in contact with wisdom. When one is abiding in the parinirvana of the Nirvana without remainder, these are also forever extinguished. For this reason it is said that within the Nirvana without remainder all sensations are forever extinguished without remainder.”
爾時，世尊說是語已，復告慈氏菩薩曰：「善哉，善哉！善男子！汝今善能依止圓滿最極清淨妙瑜伽道，請問如來。汝於瑜伽，已得決定，最極善巧。吾已為汝宣說圓滿最極清淨妙瑜伽道，所有一切過去、未來正等覺者，已說、當說皆亦如是。諸善男子、若善女人，皆應依此勇猛精進，當正修學！」
At that time, after the World-Honored One had finished speaking, he further told Maitreya Bodhisattva, “Excellent, excellent! Kulaputra! You now are well able, based upon resting in fulfillment of the extremely pure wonderous way of Yoga, to inquire of the Thus Come One. You have already definitely attained it with utmost skill. I have already explained to you the fully complete, most utterly pure wonderous way of Yoga, which has been and will be explained by all correctly awakened ones, or will be explained also like this. Kulaputra, sons and good daughters, should all correctly cultivate and study like this, courageously with virya!
爾時，世尊欲重宣此義，而說頌曰：
At that time, the World-Honored One, to emphasize his meaning, spoke in verse saying:
於法假立瑜伽中， 若行放逸失大義； 依止此法及瑜伽， 若正修行得大覺。
Within the Yoga of provisionally established dharma, If one practices negligently, one loses great benefit; Based upon Yoga that rests on this Dharma, If one practices correct cultivation, one attains Great Awakening
見有所得求免離， 若謂此見為得法， 慈氏彼去瑜伽遠， 譬如大地與虛空。
Seeing that there is something to attain in the search for escape, If one says this [way of] seeing is attaining the Dharma, Maitreya, one is as far from Yoga As the earth is from the sky.
利生堅固而不作， 悟已勤修利有情， 智者作此窮劫量， 便得最上離染喜。
Those who do not work for the benefit and stability of the living, Once enlightened, are not moved to benefiting sentient beings, The wise do the work throughout kalpas, And they attain supreme, undefiled joy.
若人為欲而說法， 彼名捨欲還取欲， 愚癡得法無價寶， 反更遊行而乞匃。
If someone explains the Dharma out of desire, That is called relinquishing desire only to grasp desire again. Fools who attain the priceless jewel of the Dharma, Yet continue to wander about begging.
於諍諠雜戲論著， 應捨發起上精進， 為度諸天及世間， 於此瑜伽汝當學！」
Clinging to argumentation and opinions, Which they should relinquish, and bring about superior virya, For the liberation of all gods and worldlings, You should study this Yoga.
爾時，慈氏菩薩復白佛言：「世尊！於是解深密法門中，當何名此教？我當云何奉持？」
At that time, Maitreya Bodhisattva again addressed the Buddha saying, “World-Honored One! From within this Dharma Door that Reveals the Secret, what should we call this teaching? How should I honor and remember it?”
佛告慈氏菩薩曰：「善男子！此名瑜伽了義之教，於此瑜伽了義之教汝當奉持。」
The Buddha told Maitreya Bodhisattva, “Kulaputra! This is called the Teaching of the Definitive Meaning of Yoga, as the Teaching of the Definitive Meaning of Yoga is how you should honor and remember it.”
說此瑜伽了義教時，於大會中，有六百千眾生，發阿耨多羅三藐三菩提心；三百千聲聞，遠塵離垢，於諸法中，得法眼淨；一百五十千聲聞，諸漏永盡，心得解脫；七十五千菩薩，獲得廣大瑜伽作意。
When this Teaching on the Definitive Meaning of Yoga was explained, six hundred thousand people from among the great assembly generated anuttarā-saṃyak-saṃbodhi-citta; Three hundred thousand voice-hearers became free from defiling dust and attained purified Dharma Eyes regarding all phenomena (dharmas); One hundred fifty thousand voice-hearers ended all their outflows and attained liberated minds; And seventy-five thousand bodhisattvas ‘caught’ attainment of a broad Yoga Mind-State.”