Questions about the Stages
爾時，觀自在菩薩白佛言：「世尊！如佛所說菩薩十地，所謂極喜地、離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地；復說佛地為第十一。如是諸地，幾種清淨？幾分所攝？」
At that time, Avalokiteśvara Bodhisattva addressed the Buddha saying, “World-Honored One! As the Buddha has explained the ten bodhisattva stages as: the stage of Extreme Joy, the stage of Purity, the stage of Refulgence, the stage of Blazing Intellect, the stage of the Difficult to Conquer, the stage of Manifestation, the stage of Gone Afar, the stage of Immovability, the stage of Good Intellect, and the stage of Dharma Cloud. You have further explained the stage of Buddha as an eleventh. The stages being thus, how many purities are there? How many parts do they encompass (saṃgraha)”
爾時，世尊告觀自在菩薩曰：「善男子！當知諸地四種清淨、十一分攝？
At that time, the World-Honored One replied to Avalokiteśvara Bodhisattva saying, “Kulaputra! You should know, the four kinds of purity of the stages, encompassing eleven parts.
「云何名為四種清淨能攝諸地？謂增上意樂清淨攝於初地；增上戒清淨攝第二地；增上心清淨攝第三地；增上慧清淨於後後地轉勝妙故，當知能攝從第四地乃至佛地。善男子！當知如是四種清淨普攝諸地。
“What does it mean to say that the stages encompass four kinds of purity?
1. There is the increasingly superior purity of ‘mind-joy’ (manobhirāma) integral to the Initial Stage.
2. There is the increasingly superior purity of moral discipline integral to the Second Stage.
3. There is the increasingly superior purity of Mind integral to the Third Stage.
4. And there is the increasingly superior purity of intellect from the supremely wonderous ‘turning’ of those [previous] stages that, you should know, is integral from the Fourth Stage to the Stage of Buddhahood.
Kulaputra! You should know, these four kinds of purities universally encompass the stages.”
「云何名為十一種分能攝諸地？謂諸菩薩先於勝解行地，依十法行，極善修習勝解忍故，超過彼地，證入菩薩正性離生。彼諸菩薩由是因緣，此分圓滿。而未能於微細毀犯誤現行中正知而行，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得，彼諸菩薩由是因緣，此分圓滿。而未能得世間圓滿、等持、等至及圓滿聞持陀羅尼，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得，彼諸菩薩由是因緣，此分圓滿。而未能令隨所獲得菩提分法，多修習住，心未能捨諸等至愛及與法愛，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得，彼諸菩薩由是因緣，此分圓滿。而未能於諸諦道理如實觀察，又未能於生死涅槃棄捨一向背趣作意，又未能修方便所攝菩提分法，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得，彼諸菩薩由是因緣，此分圓滿。而未能於生死流轉如實觀察，又由於彼多生厭故，未能多住無相作意，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得，彼諸菩薩由是因緣，此分圓滿。而未能令無相作意、無缺、無間、多修習住，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得，彼諸菩薩由是因緣，此分圓滿。而未能於無相住中捨離功用，又未能得於相自在，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得，彼諸菩薩由是因緣，此分圓滿。而未能於異名眾相、訓詞差別、一切品類宣說法中，得大自在，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得，彼諸菩薩由是因緣，此分圓滿。而未能得圓滿法身現前證受，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得，彼諸菩薩由是因緣，此分圓滿。而未能得遍於一切所知境界無著、無礙、妙智、妙見，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得，由是因緣，此分圓滿。此分滿故，於一切分皆得圓滿。善男子！當知如是十一種分普攝諸地。」
“What does it mean to say that eleven parts encompass the stages?
1. Bodhisattvas on the initial stage of supreme, liberating practice, due to their extremely excellent cultivation of supremely liberated patience (kṣānti) reliant upon the practice of Ten Dharmas*, transcend that stage and enter realization of the correct nature of bodhisattvas being beyond birth. From these causes and conditions, bodhisattvas fulfill this part.
* copying, honoring, propagating, attending to, reading, maintaining, explaining, reciting, pondering, and cultivating
2. Yet, those bodhisattvas are still unable to correctly know and then act in regard to the appearance of subtle errors and mistakes, and from these causes and conditions, during this part they remain unfilled. In order to attain fulfillment of this part, they cultivate with the determination and are able to attain realization. From these causes and conditions, bodhisattvas fulfill this part.
3. Yet, those bodhisattvas have still not attained world fulfilling (transcending) equanimous retention and [the perfect] hearing retention dhāraṇī, and from these causes and conditions, during this part they remain unfilled. In order to attain fulfillment of this part, they cultivate with the determination and are able to attain realization. From these causes and conditions, bodhisattvas fulfill this part.
4. Yet, they are still unable to be in accord with the Factors of Awakening they may attain, and though they cultivate a lot of abiding, the mind is still unable to relinquish affection for the equanimous and affection for dharma, and from these causes and conditions, during this part they remain unfilled. In order to attain fulfillment of this part, they cultivate with the determination and are able to attain realization. From these causes and conditions, bodhisattvas fulfill this part.
5. Yet, they are still unable to examine the principles of the Path of Truth as they really are, still unable to relinquish attachment to one-sided attraction or aversion for birth and death and Nirvana, and still unable to cultivate skillful means that harmonize (embrace) the Factors of Awakening, and from these causes and conditions, during this part they remain unfilled. In order to attain fulfillment of this part, they cultivate with the determination and are able to attain realization. From these causes and conditions, bodhisattvas fulfill this part.
6. Yet, they are still unable to examine transformations within the flow of birth and death as they really are, and also, from frequently developing revulsion toward so many [re]births, they are still unable to abide for long in characteristicless states of mind, and from these causes and conditions, during this part they remain unfilled. In order to attain fulfillment of this part, they cultivate with the determination and are able to attain realization. From these causes and conditions, bodhisattvas fulfill this part.
7. Yet, they are still unable to cause characteristicless states of mind without pause or interruption by cultivating long periods of abiding, and from these causes and conditions, during this part they remain unfilled. In order to attain fulfillment of this part, they cultivate with the determination and are able to attain realization. From these causes and conditions, bodhisattvas fulfill this part.
8. Yet, they are still unable to let go of purpose [use, function] while abiding in the characteristicless, and have still not attained sovereignty over characteristics, and from these causes and conditions, during this part they remain unfilled. In order to attain fulfillment of this part, they cultivate with the determination and are able to attain realization. From these causes and conditions, bodhisattvas fulfill this part.
9. Yet, they are still unable to attain Great Sovereignty over different terms, groups, and characteristics, different ways of saying things, and all the different categories and interpretations of dharmas, and from these causes and conditions, during this part they remain unfilled. In order to attain fulfillment of this part, they cultivate with the determination and are able to attain realization. From these causes and conditions, bodhisattvas fulfill this part.
10. Yet, they are still unable to attain fulfillment of the realization of the appearance of the Dharma Body, and from these causes and conditions, during this part they remain unfilled. In order to attain fulfillment of this part, they cultivate with the determination and are able to attain realization. From these causes and conditions, bodhisattvas fulfill this part.
11. Yet, they are still unable to attain all-pervasive, subtle knowledge and subtle vision of all knowable realms of existence without attachment and without obstruction, and from these causes and conditions, during this part they remain unfilled. In order to attain fulfillment of this part, they cultivate with the determination and are able to attain realization. From these causes and conditions, bodhisattvas fulfill this part.
Since this part attains fulfillment, all parts attain fulfillment. Kulaputra! You should know, like this, eleven parts encompass the stages.”
觀自在菩薩復白佛言：「世尊！何緣最初名極喜地？乃至何緣說名佛地？」
Avalokiteśvara Bodhisattva again addressed the Buddha saying, “World-Honored One! Why is it initially called the stage of Extreme Joy? And why is it then also called the stage of Buddha?”
佛告觀自在菩薩曰：「善男子！成就大義，得未曾得出世間心，生大歡喜，是故最初名極喜地。遠離一切微細犯戒，是故第二名離垢地。由彼所得三摩地及聞持陀羅尼，能為無量智光依止，是故第三名發光地。由彼所得菩提分法，燒諸煩惱，智如火焰，是故第四名焰慧地。由即於彼菩提分法，方便修習最極艱難，方得自在，是故第五名極難勝地。現前觀察諸行流轉，又於無相多修作意方現在前，是故第六名現前地。能遠證入無缺無間無相作意，與清淨地共相隣接，是故第七名遠行地。由於無相得無功用，於諸相中不為現行煩惱所動，是故第八名不動地。於一切種說法自在，獲得無罪廣大智慧，是故第九名善慧地。麁重之身，廣如虛空，法身圓滿，譬如大雲，皆能遍覆，是故第十名法雲地。永斷最極微細煩惱及所知障，無著無礙，於一切種所知境界，現正等覺，故第十一說名佛地。」
The Buddha replied to Avalokiteśvara Bodhisattva saying, “Kulaputra! Accomplishing great meaning and attaining a transcendent mind not hitherto attained in the world, there arises great delight and joy, and for this reason it is initially called the stage of Extreme Joy. Being far removed from all the minutest infractions of discipline, the second is called the stage of Purity. Having attained the stages of samādhi up to [the perfect] hearing retention dhāraṇī, which are the basis of support for the immeasurable Light of Wisdom, the third is called the stage of Refulgence. Having attained the Dharmas of the Factors of Awakening, all afflictions are burned away, knowledge being like flames of a fire, for this reason the fourth is called the stage of Blazing Intellect. Having skillfully cultivated what is extremely difficult about the Dharmas of the Factors of Awakening through mastery of skillfulness, the fifth is called the stage Extremely Difficult to Conquer. Observing the flow of transformations of saṃskāra manifest before them, and also from continual cultivation of mind-states on characteristiclessness, it manifests before them, the sixth is called the stage of Manifestation. Being able to enter far-reaching realization of a mind-state without pause or interruption and without characteristics, having parity with the characteristic of the stage of purity, the seventh is called the stage of Gone Afar. Having attained purposelessness in regard to characteristiclessness, and being among all characteristics but not being moved by the appearance of afflictions, the eighth is called the stage of Immovability. Obtaining infallible, expansive intellect, and mastery of all kinds of explanations of the Dharma, the ninth is called the stage of Good Intellect. The body of ‘coarse heaviness’ being as broad as vacuous space, the Dharma Body being fulfilled, just like a great cloud, able to completely cover everything, the tenth is called the stage of Dharma Cloud. Forever having severed the most minute, subtle afflictions and barriers to knowledge, without attachment, without obstruction, having correctly awakened to every kind of knowable realm, the eleventh is said to be the stage of Buddha.
觀自在菩薩復白佛言：「於此諸地有幾愚癡、有幾麁重為所對治？」
Avalokiteśvara Bodhisattva again addressed the Buddha saying, “How much ignorance (avidyā) is there in these stages, and how much ‘coarse heaviness’ is to be counteracted?”
佛告觀自在菩薩曰：「善男子！此諸地中有二十二種愚癡、十一種麁重為所對治。謂於初地有二愚癡：一者、執著補特伽羅及法愚癡，二者、惡趣雜染愚癡；及彼麁重為所對治。於第二地有二愚癡：一者、微細誤犯愚癡，二者、種種業趣愚癡；及彼麁重為所對治。於第三地有二愚癡：一者、欲貪愚癡，二者、圓滿聞持陀羅尼愚癡；及彼麁重為所對治。於第四地有二愚癡：一者、等至愛愚癡，二者、法愛愚癡；及彼麁重為所對治。於第五地有二愚癡：一者、一向作意棄背生死愚癡，二者、一向作意趣向涅槃愚癡；及彼麁重為所對治。於第六地有二愚癡：一者、現前觀察諸行流轉愚癡，二者、相多現行愚癡；及彼麁重為所對治。於第七地有二愚癡：一者、微細相現行愚癡，二者一向無相作意方便愚癡；及彼麁重為所對治。於第八地有二愚癡：一者、於無相作功用愚癡，二者、於相自在愚癡；及彼麁重為所對治。於第九地有二愚癡：一者、於無量說法、無量法句文字、後後慧辯陀羅尼自在愚癡，二者辯才自在愚癡；及彼麁重為所對治。於第十地有二愚癡：一者、大神通愚癡，二者、悟入微細祕密愚癡；及彼麁重為所對治。於如來地有二愚癡：一者、於一切所知境界極微細著愚癡，二者、極微細礙愚癡；及彼麁重為所對治。
The Buddha replied to Avalokiteśvara Bodhisattva saying, “Kulaputra! Within these stages there are twenty-two kinds of ignorance, and eleven kinds of ‘coarse heaviness’ to be counteracted.”
“In the Initial Stage there are two [kinds of] ignorance: 1. The ignorance of clinging to the pudgala and dharmas, and, 2. Ignorance of what leads to an evil rebirth; The ‘coarse heaviness’ of those is what is counteracted.”
“In the Second Stage there are two [kinds of] ignorance: 1. The ignorance of subtle transgressions and, 2. Ignorance of where all the various karmic actions lead; The The ‘coarse heaviness’ of those is what is counteracted.”
“In the Third Stage there are two [kinds of] ignorance: 1. The ignorance of desirousness, and 2. Ignorance of perfection of the hearing retention dhāraṇī; The ‘coarse heaviness’ of those is what is counteracted.”
“In the Fourth Stage there are two [kinds of] ignorance: 1. The ignorance of being in love with arriving at equanimity and, 2. Ignorantly loving Dharma (dharma?); The ‘coarse heaviness’ of those is what is counteracted.”
“In the Fifth Stage there are two [kinds of] ignorance: 1. The ignorance of being singularly focused on rejecting birth & death and, 2. The ignorance of being singularly focused on being directed toward Nirvana; The ‘coarse heaviness’ of those is what is counteracted.”
“In the Sixth Stage there are two [kinds of] ignorance: 1. The ignorance of bringing to presence and observing continuity within the flow of conditioned actions (saṃskāra), and, 2. The ignorance of frequently bringing to presence images; The ‘coarse heaviness’ of those is what is counteracted.”
“In the Seventh Stage there are two [kinds of] ignorance: 1. The ignorance of bringing to presence subtle characteristics of conditioned actions, and, 2. the ignorance of being singularly focused on bring to mind characteristiclessness as an upayā; The ‘coarse heaviness’ of those is what is counteracted.”
“In the Eighth Stage there are two [kinds of] ignorance: 1. The ignorance of making effort toward characteristiclessness, and 2. Ignorance of being sovereign over characteristics; The ‘coarse heaviness’ of those is what is counteracted.”
“In the Ninth Stage there are two [kinds of] ignorance: 1. Ignorance of the sovereign mastery of wise elocution of immeasurable explanations of the Dharma, immeasurable words, phrases and collections of Dharma and their dhāraṇīs, and, 2. Ignorance of the sovereign mastery of interpretation; The ‘coarse heaviness’ of those is what is counteracted.”
“In the Tenth Stage there are two [kinds of] ignorance: 1. Ignorance of Great Spiritual Power, and 2. Ignorance of awakened entry into the subtle mysteries; The ‘coarse heaviness’ of those is what is counteracted.”
“In the Stage of a Thus Come One there are two [kinds of] ignorance: 1. The ignorance of an extremely subtle attachment to all knowable realms, and, 2. The ignorance of extremely subtle obstacles; The ‘coarse heaviness’ of those is what is counteracted.”
「善男子！由此二十二種愚癡及十一種麁重故，安立諸地；而阿耨多羅三藐三菩提離彼繫縛。」
“Kulaputra! Since there are these twenty-two kinds of ignorance and eleven types of ‘coarse heaviness,’ the Stages have been well-established; And anuttarā-saṃyak-saṃbodhi transcends the bondage of [all] that.”
觀自在菩薩復白佛言：「世尊！阿耨多羅三藐三菩提甚奇希有，乃至成就大利大果，令諸菩薩能破如是大愚癡羅網，能越如是大麁重稠林，現前證得阿耨多羅三藐三菩提。」
Avalokiteśvara Bodhisattva again addressed the Buddha saying, “World-Honored One! Anuttarā-saṃyak-saṃbodhi is most rare indeed, for it is the achievement of the great benefit, the great result, whereby all bodhisattvas are enabled to break asunder the net of great ignorance, are enabled to pass through the forest of great ‘coarse heaviness’ and realize anuttarā-saṃyak-saṃbodhi in the present.”
觀自在菩薩復白佛言：「世尊！如是諸地，幾種殊勝之所安立？」
Avalokiteśvara Bodhisattva again addressed the Buddha saying, “World-Honored One! The Stages being thus, how many kinds of excellence are they established by.”
佛告觀自在菩薩曰：「善男子！略有八種：一者、增上意樂清淨；二者、心清淨；三者、悲清淨；四者、到彼岸清淨；五者、見佛供養承事清淨；六者、成熟有情清淨；七者、生清淨；八者、威德清淨。
The Buddha replied to Avalokiteśvara Bodhisattva saying, “Kulaputra! In brief, there are eight kinds: 1. Purity of superior thoughtfulness; 2. Purity of mind; 3. Purity of compassion; 4. Purity of reaching the other shore; 5. Purity of seeing Buddhas and making offerings to them; 6. Purity of maturing sentient beings; 7. Purity of birth; and 8. Purity of awe-inspiring respect (tejas).
「善男子！於初地中，所有增上意樂清淨，乃至威德清淨；後後諸地乃至佛地，所有增上意樂清淨，乃至威德清淨，當知彼諸清淨展轉增勝，唯於佛地除生清淨。又初地中所有功德，於上諸地平等皆有，當知自地功德殊勝。一切菩薩十地功德皆是有上，佛地功德當知無上。」
“Kulaputra! In the Initial Stage, from the Purity of superior thoughtfulness up to the Purity of awe-inspiring respect, and all the other [stages] up to the Stage of Buddha, and their Purity of superior thoughtfulness up to the Purity of awe-inspiring respect, you should know, all of those Purities are excellent, only the Stage of Buddha is without the Purity of Birth. Further, the merit of the Initial Stage is equal to the merit of all the higher stages, but you should know that the merit of each stage is excellent. All ten of the Bodhisattva Stages have something that surpasses them, but the Stage of Buddha is unsurpassable.”
觀自在菩薩復白佛言：「世尊！何因緣故說菩薩生，於諸有生最為殊勝？」
Avalokiteśvara Bodhisattva again addressed the Buddha saying, “World-Honored One! Why do you say that the birth of a bodhisattva is far superior to the births of all other sentient beings?”
佛告觀自在菩薩曰：「善男子！四因緣故：一者、極淨善根所集起故；二者、故意思擇力所取故；三者、悲愍濟度諸眾生故；四者、自能無染除他染故。」
The Buddha replied to Avalokiteśvara Bodhisattva saying, “Kulaputra! The are four reasons: 1. Because [that birth] comes about from the most pure good roots; 2. Because it is taken on intentionally, through the power of discernment; 3. Because it compassionately liberates all sentient beings; and 4. Because, [being born] undefiled oneself, one is able to remove the defilements of others."
觀自在菩薩復白佛言：「世尊！何因緣故說諸菩薩行廣大願、妙願、勝願？」
Avalokiteśvara Bodhisattva again addressed the Buddha saying, “World-Honored One! Why do you say that all bodhisattvas perform a great vow, a wondrous vow, a superior vow?”
佛告觀自在菩薩曰：「善男子！四因緣故：謂諸菩薩，能善了知涅槃樂住，堪能速證；而復棄捨速證樂住；無緣無待發大願心；為欲利益諸有情故，處多種種長時大苦。是故我說彼諸菩薩行廣大願、妙願、勝願。」
The Buddha told Avalokiteśvara Bodhisattva, “Kulaputra! There are four reasons: All bodhisattvas are well able to realize the joy of abiding in Nirvana and could quickly realize it; However, they renounce the rapid realization of that joyful abode; Without cause or necessity, they produce the mind of that great vow; Due to a desire to benefit all sentient beings they remain among great suffering of various kinds for a prolonged time. For these reasons, I have said that they perform a great vow, a wondrous vow, a superior vow.”
Questions about the Pāramitās
觀自在菩薩復白佛言：「世尊！是諸菩薩凡有幾種所應學事？」
Avalokiteśvara Bodhisattva again addressed the Buddha saying, “World-Honored One! Generally speaking, how many types of things should these bodhisattvas study?”
佛告觀自在菩薩曰：「善男子！菩薩學事略有六種：所謂布施、持戒、忍辱、精進、靜慮、慧到彼岸。」
The Buddha replied to Avalokiteśvara Bodhisattva saying, “Kulaputra! In general, there are six kinds of things the bodhisattva studies, which are: dāna, śīla, kṣānti, vīrya, dhyāna, and prajñā pāramitās.”
觀自在菩薩復白佛言：「世尊！如是六種所應學事，幾是增上戒學所攝？幾是增上心學所攝？幾是增上慧學所攝？」
Avalokiteśvara Bodhisattva again addressed the Buddha saying, “World-Honored One! Of the six things like this that should be studied, how many are included in the study of superior discipline, how many are included in the study of superior mind [states], and how many are included in superior wisdom?”
佛告觀自在菩薩曰：「善男子！當知初三，但是增上戒學所攝；靜慮一種，但是增上心學所攝；慧是增上慧學所攝；我說精進遍於一切。」
The Buddha replied to Avalokiteśvara Bodhisattva saying, “Kulaputra! You should know the first three are included in the study of superior discipline; dhyāna is the one type included in the study of superior mind [states]; and prajñā is included in the study of superior wisdom. I have explained that vīrya permeates them all.”
觀自在菩薩復白佛言：「世尊！如是六種所應學事，幾是福德資糧所攝？幾是智慧資糧所攝？」
Avalokiteśvara Bodhisattva again addressed the Buddha saying, “World-Honored One! Of the six things like this that should be studied, how many are included in the ‘supplies’ (saṃbhāra) of merit, and how many are included in the ‘supplies’ of wisdom?”
佛告觀自在菩薩曰：「善男子！若增上戒學所攝者，是名福德資糧所攝；若增上慧學所攝者，是名智慧資糧所攝；我說精進、靜慮二種遍於一切。」
The Buddha replied to Avalokiteśvara Bodhisattva saying, “Kulaputra! Whatever is included in the study of superior discipline (i.e. dāna, śīla, and kṣānti) is known as something included in the supplies of merit; whatever is included in the study of superior wisdom (i.e. prajñā) is known as something included in the supplies of wisdom. I have explained that vīrya and dhyāna are two things that permeate both [merit and wisdom].”
觀自在菩薩復白佛言：「世尊！於此六種所學事中，菩薩云何應當修學？」
Avalokiteśvara Bodhisattva again addressed the Buddha saying, “World-Honored One! Among these six things to study, how should bodhisattvas cultivate their study.”
佛告觀自在菩薩曰：「善男子！由五種相應當修學：一者、最初於菩薩藏波羅蜜多相應微妙正法教中，猛利信解；二者、次於十種法行，以聞、思、修所成妙智，精進修行；三者、隨護菩提之心；四者、親近真善知識；五者、無間勤修善品。」
The Buddha replied to Avalokiteśvara Bodhisattva saying, “Kulaputra! There are five kinds of characteristics they should cultivate the study of: 1. From the outset they should have intense faith in the characteristics of the wondrous correct Dharma teachings about the pāramitās found in the bodhisattva treasury; 2. They must zealously cultivate the wondrous wisdom accomplished through hearing, reflecting, and meditating on the ten practices concerning Dharma; 3. They preserve and protect the mind of awakening; 4. The draw near to a spiritual friends (kalyāṇamitra); and 5. They cultivate good qualities without interruption.”
觀自在菩薩復白佛言：「世尊！何因緣故，施設如是所應學事，但有六數？」
Avalokiteśvara Bodhisattva again addressed the Buddha saying, “World-Honored One! Why are there just six things in number established as the things that should be studied.”
佛告觀自在菩薩曰：「善男子！二因緣故：一者、饒益諸有情故；二者、對治諸煩惱故。當知前三饒益有情，後三對治一切煩惱。前三饒益諸有情者，謂諸菩薩由布施故，攝受資具饒益有情；由持戒故，不行損害逼迫惱亂，饒益有情；由忍辱故，於彼損害逼迫惱亂堪能忍受，饒益有情。後三對治諸煩惱者，謂諸菩薩由精進故，雖未永伏一切煩惱，亦未永害一切隨眠，而能勇猛修諸善品，彼諸煩惱不能傾動善品加行；由靜慮故，永伏煩惱；由般若故，永害隨眠。」
The Buddha replied to Avalokiteśvara Bodhisattva saying, “Kulaputra! There are two reasons: 1. To benefit sentient beings; and 2. To counteract all the passions. You should, know, the first three [pāramitās] benefit sentient beings, while the latter three counteract all the passions. The first three benefit sentient beings because by dāna all bodhisattvas provide requisites to benefit sentient beings. By śīla they benefit sentient beings in sparing them from injury, oppression, and irritation. By kṣānti they are able to benefit sentient beings, enabling them to patiently sustain injury, oppression, and irritation. The latter three counteract all the passions, for by vīrya bodhisattvas, although they may not yet have suppressed all their passions forever or may not yet have eliminated all their passionate inclinations, are able diligently to cultivate good qualities, and all those passions become incapable of reversing their efforts toward goodness. By dhyāna they do suppress their passions forever, and by prajñā they eliminate their passionate inclinations forever.”
觀自在菩薩復白佛言：「世尊！何因緣故，施設所餘波羅蜜多，但有四數？」
Avalokiteśvara Bodhisattva again addressed the Buddha saying, “World-Honored One! Why have you established the remaining pāramitās as just being four in number?”
佛告觀自在菩薩曰：「善男子！由前六種波羅蜜多為助伴故。謂諸菩薩，於前三種波羅蜜多所攝有情，以諸攝事，方便善巧而攝受之，安置善品，是故我說方便善巧波羅蜜多與前三種而為助伴。若諸菩薩，於現法中煩惱多故，於修無間無有堪能，羸劣意樂故、下界勝解故，於內心住無有堪能，於菩薩藏不能聞緣善修習故，所有，不能引發出世間慧。彼便攝受少分狹劣福德資糧，為未來世煩惱輕微，心生正願，如是名願波羅蜜多。由此願故，煩惱微薄，能修精進，是故我說願波羅蜜多與精進波羅蜜多而為助伴。若諸菩薩，親近善士，聽聞正法，如理作意為因緣故，轉劣意樂成勝意樂，亦能獲得上界勝解，如是名力波羅蜜多。由此力故，於內心住有所堪能，是故我說力波羅蜜多與靜慮波羅蜜多而為助伴。若諸菩薩，於菩薩藏，已能聞緣善修習故，能發靜慮，如是名智波羅蜜多。由此智故，堪能引發出世間慧，是故我說智波羅蜜多與慧波羅蜜多而為助伴。」
The Buddha replied to Avalokiteśvara Bodhisattva saying, “Kulaputra! Because they are aids to the former six pāramitās. Bodhisattvas use the the skillful upāya of the [Four] Means of Unification to embrace sentient beings, unifying them by the first three pāramitās and establishing them in good. Therefore I have explained that upāya pāramitā is an aid to the first three [pāramitās]. If there are bodhisattvas with many afflictions present, incapable of cultivation and continuity, and they have weak wills and inferior aspirations and so are incapable of inner mental stability, and are unable to hear the treasury of bodhisattvas and cultivate good, therefore their dhyāna cannot bring forth transmundane wisdom. Those [bodhisattvas] embrace a little bit of narrow inferior virtue and truly vow in their hearts that in the future their afflictions will diminish. This is called the pāramitā of Vowing. By this Vowing, afflictions are weakened and diligence can be cultivated, so I say that the pāramitā of vowing is an aid to the pāramitā of vīrya. If bodhisattvas draw near to good people, listen to the correct Dharma and think about it reasonably and thereby transform inferior will into superior will, and can also attain higher aspiration, this is called the pāramitā of Power. By this Power, they have the capability of inner mental abiding, so I say the pāramitā of Power is an aid to the pāramitā of dhyāna. If bodhisattvas are able to hear the treasury of bodhisattva [teachings], focus on what is good, and cultivate its practice, they can develop dhyāna. This is called the pāramitā of Knowledge, by virtue of which Knowledge they are able to bring out transmundane wisdom. Therefore I say that the pāramitā of Knowledge is an aid to the pāramitā of prajñā."
觀自在菩薩復白佛言：「世尊！何因緣故，宣說六種波羅蜜多如是次第？」
Avalokiteśvara Bodhisattva again addressed the Buddha saying, “World-Honored One! Why have you explained the six pāramitās in this order?”
佛告觀自在菩薩曰：「善男子！能為後後引發依故。謂諸菩薩，若於身財無所顧悋，便能受持清淨禁戒；為護禁戒，便修忍辱；修忍辱已，能發精進；發精進已，能辦靜慮；具靜慮已，便能獲得出世間慧。是故我說波羅蜜多如是次第。」
The Buddha replied to Avalokiteśvara Bodhisattva saying, “Kulaputra! Because each is a basis that enables the generating of the next. Which is to say, if bodhisattvas are not obsessed with the body or wealth [i.e. they are generous], then they can keep pure śīla discipline; By guarding that śīla discipline, they cultivate kṣānti patience; Having cultivated kṣānti, they then generate vīrya determination; Having generated vīrya, they are able to carry out dhyāna meditation; Being endowed with dhyāna, they become able to obtain transcendent prajñā wisdom. This is the reason I have explained the pāramitās in this order.”
觀自在菩薩復白佛言：「世尊！如是六種波羅蜜多，各有幾種品類差別？」
Avalokiteśvara Bodhisattva again addressed the Buddha saying, “World-Honored One! What are the kinds of subdivisions of each of these six pāramitās?”
佛告觀自在菩薩曰：「善男子！各有三種。施三種者：一者、法施；二者、財施；三者、無畏施。戒三種者：一者、轉捨不善戒；二者、轉生善戒；三者、轉生饒益有情戒。忍三種者：一者、耐怨害忍；二者、安受苦忍；三者、諦察法忍。精進三種者：一者、被甲精進；二者、轉生善法加行精進；三者、饒益有情加行精進。靜慮三種者：一者、無分別寂靜極寂靜無罪故，對治煩惱眾苦樂住靜慮；二者、引發功德靜慮；三者、引發饒益有情靜慮。慧三種者：一者、緣世俗諦慧；二者、緣勝義諦慧；三者、緣饒益有情慧。」
The Buddha replied to Avalokiteśvara Bodhisattva saying, “Kulaputra! Each has three kinds [of subdivisions]. The three kinds of giving are: 1. Giving the Dharma, 2. Giving goods, and 3. Giving fearlessness. The three kinds of discipline are: 1. The discipline to turn away from what is not good, 2. The discipline to turn toward what is good, and 3. The discipline to turn toward benefiting sentient beings. The three kinds of patience are: 1. The patience to endure insult and injury, 2. The patience to abide peacefully upon receiving suffering, and 3. The patience to investigate Dharma. The three kinds of vīrya are: 1. Vīrya which protects one like armor, 2. Vīrya to exert effort in engendering good Dharmas, and 3. Vīrya to exert effort in benefiting sentient beings. The three kinds of dhyāna are: 1. The dhyāna of abiding in a joyful mind, which counteracts all the suffering of the passions because it is nondiscriminative, tranquil, very tranquil, and irreproachable, 2. Dhyāna that engenders virtue (merit); and 3. Dhyāna that produces benefit for sentient beings. The three kinds of wisdom are: 1. Wisdom that has as its object worldly, conventional truth, 2. Wisdom that has as its object the truth of ultimate meaning (paramārtha), and 3. Wisdom that has as its object the benefiting of sentient beings. ”
Five Characteristics of the Pāramitās
觀自在菩薩復白佛言：「世尊！何因緣故，波羅蜜多說名波羅蜜多？」
Avalokiteśvara Bodhisattva again addressed the Buddha saying, “World-Honored One! Why are the pāramitās called pāramitās?”
佛告觀自在菩薩曰：「善男子！五因緣故：一者、無染著故；二者、無顧戀故；三者、無罪過故；四者、無分別故；五者、正迴向故。無染著者，謂不染著波羅蜜多諸相違事。無顧戀者，謂於一切波羅蜜多諸果異熟及報恩中心無繫縛。無罪過者，謂於如是波羅蜜多無間雜染法，離非方便行。無分別者，謂於如是波羅蜜多，不如言詞執著自相。正迴向者，謂以如是所作所集波羅蜜多，迴求無上大菩提果。」
The Buddha replied to Avalokiteśvara Bodhisattva saying, “Kulaputra! There are five reasons: 1. Because they are unattached, 2. Because they are disinterested, 3. Because they are irreproachable, 4. Because they are nondiscriminatory, and 5. Because they correctly transfer [merit]. They are unattached because they are not attached to the opposites of the pāramitās. They are disinterested because the thought [that accompanies them] is not bound to the maturation or reward resulting from any of the pāramitās. They are beyond reproach because such pāramitās have nothing in common with defiled states and are apart from implementing evil means. They are without discrimination because the specific characteristics of these pāramitās do not cling to their literal meaning. They properly transfer [merit] because such pāramitās, when practiced and accumulated, turn toward and seek the fruit of supreme awakening.”
「世尊！何等名為波羅蜜多諸相違事？」
“World-Honored One! What are the opposites of these pāramitās?”
「善男子！當知此事略有六種：一者、於喜樂欲財富自在諸欲樂中，深見功德及與勝利；二者、於隨所樂縱身、語、意而現行中，深見功德及與勝利；三者、於他輕蔑不堪忍中，深見功德及與勝利；四者、於不勤修著欲樂中，深見功德及與勝利；五者、於處憒鬧世雜亂行，深見功德及與勝利；六者、於見、聞、覺、知、言說戲論，深見功德及與勝利。」
“Kulaputra! You should know, there are six kinds of opposites: 1. Seeing profound merit and advantages in all pleasures such as joy, wealth, and power; 2. Seeing profound merit and advantages to indulging in the pleasures of body, speech, and mind; 3. Seeing profound merit and advantages in not being patient when humiliated by others; 4. Seeing profound merit and advantages in not motivating oneself to practice and being attached to pleasures; 5. Seeing profound merit and advantages to the hectic confusion and wild activities of the world; 6. Seeing profound merit and advantages in what is seen, heard, understood, known, talked about, and debated (prapañca).”
「世尊！如是一切波羅蜜多何果異熟？」
“World-Honored One! What are the varying (vipāka) fruits (results) of each of the pāramitās?”
「善男子！當知此亦略有六種：一者、得大財富；二者、往生善趣；三者、無怨無壞多諸喜樂；四者、為眾生主；五者、身無惱害；六者、有大宗葉。」
“Kulaputra! You should know, also generally speaking there are six kinds: 1. The attainment of great wealth; 2. Rebirth in good destinies; 3. Great pleasure and total joy without enemies or ruin; 4. Rulership among sentient beings; 5. A body without affliction or injury; 6. Being of great renown. (’having a great clan of petals’).”
「世尊！何等名為波羅蜜多間雜染法？」
“World-Honored One! What are things that adulterate (’stain’) the pāramitās?”
「善男子！當知略由四種加行：一者、無悲加行故；二者、不如理加行故；三者、不常加行故；四者、不慇重加行故。不如理加行者，謂修行餘波羅蜜多時，於餘波羅蜜多遠離失壞。」
“Kulaputra! You should know, in general it because of four kinds of intensified effort (prayoga): 1. Due to intensified effort without compassion; 2. Due to intensified effort that is not logical; 3. Due intensified effort that is not consistent; and 4. Due to intensified effort without consideration. Intensified effort that is not logical means cultivating one pāramitā while straying far from and losing the other pāramitās.”
「世尊！何等名為非方便行？」
“World-Honored One! What are practices that are not expedient?”
「善男子！若諸菩薩以波羅蜜多饒益眾生時，但攝財物饒益眾生便為喜足，而不令其出不善處安置善處，如是名為非方便行。何以故？善男子！非於眾生唯作此事名實饒益。譬如糞穢若多若少，終無有能令成香潔。如是眾生由行苦故，其性是苦，無有方便，但以財物暫相饒益，可令成樂，唯有安處妙善法中，方可得名第一饒益。」
“Kulaputra! When benefiting sentient beings by the pāramitās, if bodhisattvas only benefit sentient beings and bring them joy by means of material things, and yet they do not bring about them leaving bad places and becoming peacefully established in good places, this is what is called a practice that is not expedient. How so? Kulaputra! This is not doing something that truly benefits sentient beings. It’s just like manure, whether a lot or a little, you will never be able to turn it into perfume. And so, because sentient beings actions are suffering, their nature is suffering, and it is not expedient to only benefit them with fleeting images of material things. It can cause them to achieve happiness, but only the peaceful place within the subtle, Good Dharma can be called the foremost benefit.”
觀自在菩薩復白佛言：「世尊！如是一切波羅蜜多有幾清淨？」
Avalokiteśvara Bodhisattva again addressed the Buddha saying, “World-Honored One! How much purity do these pāramitās have?
佛告觀自在菩薩曰：「善男子！我終不說波羅蜜多，除上五相有餘清淨。然我即依如是諸事總別，當說波羅蜜多清淨之相。
The Buddha replied to Avalokiteśvara Bodhisattva saying, “Kulaputra! I have never said that the pāramitās have any more purity than the five above characteristics. And so, with these as the basis, I will explain the general and specific characteristics of the purity of the pāramitās.”
「總說一切波羅蜜多清淨相者，當知七種。何等為七？一者、菩薩於此諸法不求他知；二者、於此諸法見已不生執著；三者、即於如是諸法不生疑惑，謂為能得大菩提不？四者、終不自讚毀他有所輕蔑；五者、終不憍傲放逸；六者、終不少有所得便生喜足；七者、終不由此諸法，於他發起嫉妬慳悋。
“Speaking general about the characteristics of the purity of all the pāramitās, you should know, there are seven kinds. What are the seven kinds? 1. Bodhisattvas do not seek the knowledge of others in regard to these Dharmas; 2. Having seen these Dharmas, they do not give rise to attachment; 3. Then they do not give rise to doubt in regard to Dharmas such as these, such as their ability to [bring about] attainment of great awakening, or not; 4. Never praising themselves, slandering others, without the slightest slight; 5. Never arrogant or unruly; 6. Never being satisfied too little or too much with their attainments; and 7. Never being jealous of or stingy with others because of these Dharmas.”
「別說一切波羅蜜多清淨相者，亦有七種。何等為七？謂諸菩薩，如我所說七種布施清淨之相，隨順修行。一者、由施物清淨行清淨施；二者、由戒清淨行清淨施；三者、由見清淨行清淨施；四者、由心清淨行清淨施；五者、由語清淨行清淨施；六者、由智清淨行清淨施；七者、由垢清淨行清淨施。是名七種施清淨相。
“Speaking specifically about the characteristics of the purity of all the pāramitās, there are also seven kinds. What are the seven kinds? As I have explained, there are seven kinds of characteristics of the purity of giving of all bodhisattvas, and cultivation of practices in accord with them. 1. Since their giving of things is pure, they practice pure giving; 2. Since their discipline is pure, they practice pure giving; 3. Since their vision is pure, they practice pure giving; 4. Since their minds are pure, they practice pure giving; 5. Since their speech is pure, they practice pure giving; Since their knowledge is pure, they practice pure giving; 7. Since their defilements are pure, they practice pure giving. These are called the characteristics of the seven kinds of purity of giving.”
「又諸菩薩，能善了知制立律儀一切學處，能善了知出離所犯，具常尸羅，堅固尸羅，常作尸羅，常轉尸羅，受學一切所有學處，是名七種戒清淨相。
“Furthermore, bodhisattvas able to understand well and observe the lessons of the established customs (’Rules), are able to understand and separate themselves from what is sinful, being replete with enduring śīla, steadfast śīla, constant śīla, perpetual śīla, and receive and learn every lesson to be learned. These are called the characteristics of the seven kinds of purity of discipline.”
「若諸菩薩於自所有業果異熟深生依信，一切所有不饒益事現在前時，不生憤發；亦不反罵、不瞋、不打、不恐、不弄、不以種種不饒益事反相加害；不懷怨結；若諫誨時不令恚惱；亦復不待他來諫誨；不由恐怖有染愛心而行忍辱；不以作恩而便放捨，是名七種忍清淨相。
“If bodhisattvas have deep faith toward their own dominant karmic fruitions (adhipatiphala) and are not upset by whatever unfavorable situation comes before them; Are not abusive, not angry, not violent, not fearful, not showy, not in any way malicious toward any kind of unfavorable situation; do not harbor anger; Are not caused anguish when being corrected; Also do not wait for others to come correct them; Do not practice patience (kṣānti) due to a fearful or emotionally afflicted mind; and they are not kind out of pity. These are called the characteristics of the seven kinds of purity of patience.”
「若諸菩薩，通達精進平等之性；不由勇猛勤精進故自舉陵他；具大勢力；具大精進；有所堪能；堅固勇猛；於諸善法終不捨軛，如是名為七種精進清淨之相。
“If bodhisattvas have penetrated the equal nature of determination (vīrya); Do not honor themselves or denigrate others due to their bold, courageous vigor; Are replete with great power; Are replete with great determination; Have the foremost ability; Are steadfastly courageous; Never cast off the yoke of the Good Dharma. These are called the characteristics of the seven kinds of purity of determination.”
「若諸菩薩，有善通達相三摩地靜慮；有圓滿三摩地靜慮；有俱分三摩地靜慮；有運轉三摩地靜慮；有無所依三摩地靜慮；有善修治三摩地靜慮；有於菩薩藏聞緣修習無量三摩地靜慮，如是名為七種靜慮清淨之相。
‘If bodhisattvas have samādhi dhyāna that well penetrates characteristics; Have perfect samādhi dhyāna; Have complete samādhi dhyāna; Have progressive samādhi dhyāna; Have samādhi dhyāna that does not reply upon anything; Have well-cultivated and controlled samādhi dhyāna; and the immeasurable samādhi dhyāna of practicing the lessons learned from the Bodhisattva Treasury. These are called the characteristics of the seven kinds of purity of dhyāna.”
「若諸菩薩，遠離增益、損減二邊行於中道，是名為慧；由此慧故，如實了知解脫門義，謂空、無願、無相三解脫門；如實了知有自性義，謂遍計所執、若依他起、若圓成實三種自性；如實了知無自性義，謂相、生、勝義三種無自性性；如實了知世俗諦義，謂於五明處；如實了知勝義諦義，謂於七真如；又無分別離諸戲論純一理趣多所住故，無量總法為所緣故，及毘鉢舍那故；能善成辦法隨法行，是名七種慧清淨相。」
“If bodhisattvas are far removed from the two extremes of improvement or diminishment in their practice of the Middle Way, this is what is known as wisdom (prajñā); Due to this wisdom, they truly understand the meaning of the doors of liberation, which are the three doors of liberation: emptiness, aimlessness, and characteristiclessness; They truly understand the meaning of having inherent nature, which are the three kinds of inherent nature: totally imagined, (parikalpita), arising in dependence upon another (paratantra), and the completely perfect (pariniṣpanna); They truly understand the meaning of being without inherent nature, which are the three kinds of natures that are without inherent nature: characteristics, arising, and ultimate meaning; They truly understand worldly, conventional meaning, where are the five places of illumination (’learning’ - literature, craftsmanship, medicine, logic, and doctrine); They truly understand the true meaning of ultimate meaning, which are the Seven Suchnesses; Furthermore, due to being free from all discursiveness (prapañca), without discrimination, abiding for long periods in the pure, unitary principle, due to objectifying the immeasurable, unified Dharma, and due to their vipaśyanā, they are well able to carry out the practice of the Dharma in accord with the Dharma. These are called the characteristics of the seven kinds of purity of wisdom.”
觀自在菩薩復白佛言：「世尊！如是五相各有何業？」
Avalokiteśvara Bodhisattva again addressed the Buddha saying, “World-Honored One! What karma does each of the five characteristics have?”
佛告觀自在菩薩曰：「善男子！當知彼相有五種業，謂諸菩薩無染著故，於現法中於所修習波羅蜜多，恒常殷重勤修加行無有放逸。無顧戀故，攝受當來不放逸因。無罪過故，能正修習極善圓滿、極善清淨極善鮮白波羅蜜多。無分別故，方便善巧波羅蜜多，速得圓滿。正迴向故，一切生處波羅蜜多及彼可愛諸果異熟，皆得無盡，乃至無上正等菩提。」
The Buddha replied to Avalokiteśvara Bodhisattva saying, “Kulaputra! You should know those five characteristics have five kinds of karma, which are: because bodhisattvas are unattached, in their cultivation of the pāramitās amidst manifest dharmas they ever abundantly increase their practice without laxity. Because they are disinterested, they embrace the causes of not be lax in the future. Because they are irreproachable, they are able to correctly cultivate the most well perfected, most well purified, most well rarefied pāramitā. Because they are nondiscriminatory, their expedient skillfullness in the pāramitās quickly attains fulfillment. Because they correctly transfer [merit], wherever they may be, the pāramitās and their pleasant fruits will all be inexhaustible, up to their unsurpassable, correct awakening (anuttarā-saṃyak-saṃbodhi).”
觀自在菩薩復白佛言：「世尊！如是所說波羅蜜多，何者最廣大？何者無染污？何者最明盛？何者不可動？何者最清淨？」
Avalokiteśvara Bodhisattva again addressed the Buddha saying, “World-Honored One! As you have explained the pāramitās thus, what is it that is most expansive? What is it that is without defilement? What is it that is most radiant? What is it that is immovable? What is it that is most purified?”
佛告觀自在菩薩曰：「善男子！無染著性、無顧戀性、正迴向性，最為廣大。無罪過性、無分別性，無有染污。思擇所作，最為明盛。已入無退轉法地者，名不可動。若十地攝、佛地攝者，名最清淨。」
The Buddha replied to Avalokiteśvara Bodhisattva saying, “Kulaputra! The nature of being without defiling attachment, the nature of disinterest, and the nature of correct transference [of merit] are what are most expansive. The nature of being irreproachable and the nature of being nondiscriminatory are what are without defilement. Thoughtful action is what is most radiant. One who has entered the stage of a non-regressing Dharma turning is called immovable. If the Ten Stages have been embraced, and one has embraced the stage of Buddha[hood], this is called most purified.”
觀自在菩薩復白佛言：「世尊！何因緣故，菩薩所得波羅蜜多諸可愛果及諸異熟常無有盡？波羅蜜多亦無有盡？」
Avalokiteśvara Bodhisattva again addressed the Buddha saying, “World-Honored One! Why are the pleasant fruits and developments of the pāramitās that bodhisattvas attain eternal and inexhaustible? Are the pāramitās also inexhaustible?"
佛告觀自在菩薩曰：「善男子！展轉相依生起修習無間斷故。」
The Buddha replied to Avalokiteśvara Bodhisattva saying, “Kulaputra! Because of the uninterrupted cultivation of severance [from] the dependent arising of the characteristics of expansion and revolution.”
觀自在菩薩復白佛言：「世尊！何因緣故，是諸菩薩深信愛樂波羅蜜多，非於如是波羅蜜多所得可愛諸果異熟？」
Avalokiteśvara Bodhisattva again addressed the Buddha saying, “World-Honored One! Why do bodhisattvas have profound faith and joyful fondness for the pāramitās, and not for the pleasant fruits and developments of these pāramitās?”
佛告觀自在菩薩曰：「善男子！五因緣故：一者、波羅蜜多是最增上喜樂因故；二者、波羅蜜多是其究竟饒益一切自他因故；三者、波羅蜜多是當來世彼可愛果異熟因故；四者、波羅蜜多非諸雜染所依事故；五者、波羅蜜多非是畢竟變壞法故。」
The Buddha replied to Avalokiteśvara Bodhisattva saying, “Kulaputra! There are five reasons: 1. The pāramitās are the cause of supreme joy and bliss. 2. The pāramitās are the cause of ultimate benefit for everyone, oneself and others included. 3. The pāramitās are the cause of pleasant rewards in the future. 4. The pāramitās are not a basis for defilement. 5. The pāramitās are not things that ultimately change and perish."
觀自在菩薩復白佛言：「世尊！一切波羅蜜多，各有幾種最勝威德？」
Avalokiteśvara Bodhisattva again addressed the Buddha saying, “World-Honored One! How many kinds of august qualities does each of the pāramitās have?"
佛告觀自在菩薩曰：「善男子！當知一切波羅蜜多，各有四種最勝威德：一者、於此波羅蜜多正修行時，能捨慳悋、犯戒、心憤、懈怠、散亂、見趣所治；二者、於此正修行時，能為無上正等菩提、真實資糧；三者、於此正修行時，於現法中能自攝受饒益有情；四者、於此正修行時，於未來世能得廣大無盡可愛諸果異熟。」
The Buddha replied to Avalokiteśvara Bodhisattva saying, “Kulaputra! You should know, each of the pāramitās has four kinds of august qualities: 1. When cultivating these pāramitās correctly, one is able to relinquish stinginess, transgression, exasperation, idleness, distractedness, and views, their opposites; 2. When cultivating them correctly, one is able to [accumulate] the true supplies for unexcelled, supreme awakening; 3. When cultivating them correctly, even in the present world, one is able to embrace within oneself benefit for sentient beings; 4. When cultivating them correctly, one is able to attain expansive, inexhaustible favorable results from their maturation in the future. ”
觀自在菩薩復白佛言：「世尊！如是一切波羅蜜多，何因？何果？有何義利？」
Avalokiteśvara Bodhisattva again addressed the Buddha saying, “World-Honored One! What is the cause of each of the pāramitās? What are the results (’fruit’)? What benefit do they have?”
佛告觀自在菩薩曰：「善男子！如是一切波羅蜜多，大悲為因；微妙可愛諸果異熟，饒益一切有情為果；圓滿無上廣大菩提為大義利。」
The Buddha replied to Avalokiteśvara Bodhisattva saying, “Kulaputra! Each of these pāramitās has great compassion as its cause.; The maturing of their subtle, wonderous favorable results benefit all sentient beings is the result; and the fulfillment of supreme, expansive awakening is their great benefit.”
觀自在菩薩白佛言：「世尊！若諸菩薩具足一切無盡財寶成就大悲，何緣世間現有眾生貧窮可得？」
Avalokiteśvara Bodhisattva addressed the Buddha saying, “World-Honored One! If bodhisattvas are endowed with inexhaustible riches and they achieve Great Compassion, why is there still poverty to be found among people in the world?"
佛告觀自在菩薩曰：「善男子！是諸眾生自業過失！若不爾者，菩薩常懷饒益他心，又常具足無盡財寶，若諸眾生無自惡業能為障礙，何有世間貧窮可得？譬如餓鬼為大熱渴逼迫其身，見大海水悉皆涸竭；非大海過，是諸餓鬼自業過耳。如是菩薩所施財寶猶如大海無有過失，是諸眾生自業過耳，猶如餓鬼自惡業力令無有果。」
The Buddha replied to Avalokiteśvara Bodhisattva saying, “Kulaputra! That is the error of all sentient being’s own karma! If it were not so, bodhisattvas could always cherish the mind to benefit others and always be endowed with inexhaustible riches, but if it were not for the obstacles created by sentient beings’ own evil karma, how could poverty be found in the world? Just like hungry ghosts, their bodies oppressed by great heat and thirst, watching the water of a great sea evaporate; it is not the sea’s fault. It is the fault of those hungry ghosts own karma! Like this, the riches given by the bodhisattva, like the great sea, have no fault, it is the fault of sentient being’s own karma! Just like the power of hungry ghosts’ own evil karma cause them to be without results.”
觀自在菩薩復白佛言：「世尊！菩薩以何等波羅蜜多，取一切法無自性性？」
Avalokiteśvara Bodhisattva again addressed the Buddha saying, “World-Honored One! By which pāramitā do bodhisattvas apprehend the inherent nature-less nature of all dharmas?”
佛告觀自在菩薩曰：「善男子！以般若波羅蜜多能取諸法無自性性。」
The Buddha replied to Avalokiteśvara Bodhisattva saying, “Kulaputra! It is by Prajñāpāramitā that the inherent nature-less nature of all dharmas is apprehened.”
「世尊！若般若波羅蜜多能取諸法無自性性，何故不取有自性性？」
“World-Honored One! If Prajñāpāramitā is able to apprehend the inherent nature-less nature of all dharmas, why does it not apprehend the nature of having an inherent nature?”
「善男子！我終不說以無自性性取無自性性。然無自性性，離諸文字自內所證；不可捨於言說文字而能宣說。是故我說般若波羅蜜多能取諸法無自性性。」
“Kulaputra! I have never said that the inherent nature-less nature of all dharmas is apprehended by inherently nature-less nature. Although the nature of lacking inherent nature is beyond all words and letters, something internally self-realized, yet it cannot be explained it in speech by rejecting words and letters. For this reason, I have said Prajñāpāramitā is able to apprehend the inherent nature-less nature of all dharmas.”
觀自在菩薩復白佛言：「世尊！如佛所說波羅蜜多，近波羅蜜多，大波羅蜜多。云何波羅蜜多？云何近波羅蜜多？云何大波羅蜜多？」
Avalokiteśvara Bodhisattva again addressed the Buddha saying, “World-Honored One! As the Buddha explains pāramitā (’crossing over’), nearing pāramitā, the great pāramitā. What is pāramitā? What is nearing pāramitā? What is great pāramitā?”
佛告觀自在菩薩曰：「善男子！若諸菩薩經無量時修行施等成就善法，而諸煩惱猶故現行，未能制伏然為彼伏，謂於勝解行地軟中勝解轉時，是名波羅蜜多。復於無量時修行施等，漸復增上，成就善法，而諸煩惱猶故現行，然能制伏非彼所伏，謂從初地已上，是名近波羅蜜多。復於無量時修行布施等，轉復增上，成就善法，一切煩惱皆不現行，謂從八地已上，是名大波羅蜜多。」
The Buddha replied to Avalokiteśvara Bodhisattva saying, “Kulaputra! If bodhisattvas spend immeasurable amounts of time cultivating the practice of giving, etc., achieving good dharmas, yet habits of affliction still appear, and rather than being able to control them, they are controlled by them. This ‘turning of liberation’ when resting within the stage of liberating practice is called pāramitā. Through further immeasurable amounts of time they cultivate the practice of giving, etc., progressing further and increasing their achievement of good dharmas, yet habits of affliction still appear, but they are able to control them, and are not controlled by them. From the initial stage and above, this is called nearing pāramitā. Through further immeasurable amounts of time they cultivate the practice of giving, etc., progressing further and increasing their achievement of good dharmas, and all habits of affliction do not appear. From the eighth stage and above, this is called the great pāramitā.”
觀自在菩薩復白佛言：「世尊！此諸地中煩惱隨眠可有幾種？」
Avalokiteśvara Bodhisattva again addressed the Buddha saying, “World-Honored One! Among these stages, how many kinds of afflicted torpor are to be found ?”
佛告觀自在菩薩曰：「善男子！略有三種：一者、害伴隨眠，謂於前五地。何以故？善男子！諸不俱生現行煩惱，是俱生煩惱現行助伴，彼於爾時永無復有，是故說名害伴隨眠；二者、羸劣隨眠，謂於第六、第七地中微細現行，若修所伏不現行故；三者、微細隨眠，謂於第八地已上，從此已去，一切煩惱不復現行，唯有所知障為依止故。」
The Buddha replied to Avalokiteśvara Bodhisattva saying, “Kulaputra! In general, there are three: 1. Torpor that harms companions, which is found in the first five stages. How so? Kulaputra! All the afflictions that do not arise together with activity (’the appearance of saṃskāra’) are the companions of the afflictions that do arise together with activity, for this reason it is said that there is torpor that harms companions; 2. Emaciating torpor, which is subtly practiced during the sixth and seventh stages, because if one cultivates control, activity does not appear; 3. Subtle torpor, which is from the eighth stage and above, from here on out all afflictions are no longer active because they only rest upon the obstacle to the knowable.”
觀自在菩薩復白佛言：「世尊！此諸隨眠，幾種麁重斷所顯示？」
Avalokiteśvara Bodhisattva again addressed the Buddha saying, “World-Honored One! By cutting off how many kinds of ‘coarse heavinesses’ are these torpors revealed?”
佛告觀自在菩薩曰：「善男子！但由二種：謂由在皮麁重斷故，顯彼初二，復由在膚麁重斷故，顯彼第三。若在於骨麁重斷者，我說永離一切隨眠，位在佛地。」
The Buddha replied to Avalokiteśvara Bodhisattva saying, “Kulaputra! There are just two kinds: Since the ‘coarse heaviness’ of the skin (’the superficial’) is cut off, the first two [torpors] are revealed, and since the ‘coarse heaviness’ of the flesh is cut off, the third is revealed. If one cuts off the ‘coarse heaviness’ of the bones, I say that one has forever left all torpor and is established in the stage of Buddha[hood]."
觀自在菩薩復白佛言：「世尊！經幾不可數劫能斷如是麁重？」
Avalokiteśvara Bodhisattva again addressed the Buddha saying, “World-Honored One! Throughout how many incalculable kalpas [does it take] to be able to cut off ‘coarse heaviness’ like this?”
佛告觀自在菩薩曰：「善男子！經於三大不可數劫、或無量劫，所謂年、月、半月、晝夜、一時、半時、須臾、瞬息、剎那量劫不可數故。」
The Buddha replied to Avalokiteśvara Bodhisattva saying, “Kulaputra! Throughout three great, incalculable kalpas, or immeasurable kalpas, because they consist of immeasurable kalpas of years, months, half-months, days and nights, moments, half moments, kṣaṇas, and thought moments.”
觀自在菩薩復白佛言：「世尊！是諸菩薩於諸地中所生煩惱，當知何相？何失？何德？」
Avalokiteśvara Bodhisattva again addressed the Buddha saying, “World-Honored One! Afflictions that arise in these bodhisattvas in the stages, what are characteristics should be known? What faults? What merits?"
佛告觀自在菩薩曰：「善男子！無染污相。何以故？是諸菩薩於初地中，定於一切諸法法界已善通達，由此因緣，菩薩要知方起煩惱非為不知，是故說名無染污相。於自身中不能生苦，故無過失。菩薩生起如是煩惱，於有情界能斷苦因，是故彼有無量功德。」
The Buddha replied to Avalokiteśvara Bodhisattva saying, “Kulaputra! Undefiled characteristics. Why? Bodhisattvas in the first stage, having already assuredly well penetrated the Dharma Realm of all dharmas, from these causes and conditions, afflictions arise with the full knowing of those bodhisattvas and not from unknowing, for this reason they are called undefiled characteristics. They are not able to bring about suffering toward [being] within their own body, and are therefore faultless. Bodhisattvas, giving rise to afflictions such as these, are able to cut off the causes of suffering in the realm of sentient beings and therefore have immeasurable merit.”
觀自在菩薩復白佛言：「甚奇！世尊！無上菩提乃有如是大功德利，令諸菩薩生起煩惱，尚勝一切有情、聲聞、獨覺善根，何況其餘無量功德？」
Avalokiteśvara Bodhisattva again addressed the Buddha saying, “Most rare! World-Honored One! The great merit and benefit of supreme awakening, causing all bodhisattvas to give rise to affliction, yet surpassing the good roots of all sentient beings, voice-hearers, and the solitary awakened, to say nothing of their remaining immeasurable merit."
觀自在菩薩復白佛言：「世尊！如世尊說：『若聲聞乘、若復大乘，唯是一乘。』此何密意？」
Avalokiteśvara Bodhisattva again addressed the Buddha saying, “World-Honored One! As the World-Honored One has said, ‘Whether the Voice-Hearer Vehicle or the Great Vehicle, there is only one vehicle.’ What is the secret meaning to this?
佛告觀自在菩薩曰：「善男子！如我於彼聲聞乘中，宣說種種諸法自性，所謂五蘊、或內六處、或外六處，如是等類；於大乘中，即說彼法同一法界、同一理趣，故我不說乘差別性。於中或有如言於義妄起分別，一類增益，一類損減。又於諸乘差別道理，謂互相違，如是展轉遞興諍論。如是名為此中密意。」
The Buddha replied to Avalokiteśvara Bodhisattva saying, “Kulaputra! Within that vehicle for voice-hearers I have proclaimed the inherent nature of all the various dharmas, such as the five aggregates, the six internal bases, the six external bases, and these kinds of things. Within the Great Vehicle it is then explained that those dharmas are identical to the Dharmadhatu, are identical to the same principle, therefore I do not say that the vehicles have a differentiated nature. From this there may be those who have a mistaken notion, taking the meaning of these words literally, differentiating one kind as better, and one kind as worse, or further, differentiating the vehicles as being logical or contradictory, and thus turning in argumentation among themselves. That is the secret meaning to this.”
爾時，世尊欲重宣此義，而說頌曰：
At that time the World-Honored One, wanting to emphasize the meaning of this, spoke in verse saying:
諸地攝想所對治， 殊勝生願及諸學， 由依佛說是大乘， 於此善修成大覺。
The stages, gathered perceptions, and what is counteracted, The preeminent giving rise to vows, and all that is studied, Being dependent upon the words of the Buddha, this is the Great Vehicle, Cultivating this well, one achieves the great awakening.
宣說諸法種種性， 復說皆同一理趣， 謂於下乘或上乘， 故我說乘無異性。
It is said that dharmas have all kinds of natures, And further said that they are all identical to the same principle, Which then becomes an inferior vehicle and a superior vehicle, Therefore I have said that the vehicle is without a differentiated nature.
如言於義妄分別， 或有增益或損減， 謂此二種互相違， 愚癡意解成乖諍。」
To differentiate mistakenly, taking the meaning of these words literally, There being a ‘better’ or a ‘worse’, Which then becomes two kinds being opposed to each other, [This is] ignorant understanding that leads to argument.
爾時，觀自在菩薩摩訶薩復白佛言：「世尊！於是解深密法門中，此名何教？我當云何奉持？」
At that time, Avalokiteśvara Bodhisattva mahasattva again addressed the Buddha saying, “World-Honored One! Within this Dharma Door that reveals the profound secret, what is this teaching called? How should I respectfully remember it?
佛告觀自在菩薩曰：「善男子！此名諸地波羅蜜多了義之教，於此諸地波羅蜜多了義之教，汝當奉持！」
The Buddha replied to Avalokiteśvara Bodhisattva saying, “Kulaputra! It is called the explicit teaching on the stages [and] pāramitās, and by explicit teaching on the stages [and] pāramitās you should respectfully remember it!”
說此諸地波羅蜜多了義教時，於大會中有七十五千菩薩，皆得菩薩大乘光明三摩地。
When this explicit teaching on the stages [and] pāramitās [was taught], seventy-five thousand bodhisattvas among the great assembly completely attained the bodhisattva’s Light of the Mahayana samadhi.