大般若波羅蜜多經 第十三會

忍波羅蜜多分

三藏法師玄奘奉　詔譯

T07n0220_589

如是我聞：

Thus have I heard:

一時，薄伽梵在室羅筏住誓多林給孤獨園，與大苾芻眾千二百五十人俱。

At one time, the Bhagavān was staying at Jetavana, Anāthapiṇḍika's Park in Śrāvastī, accompanied by a large assembly of one thousand two hundred and fifty bhikṣus.

爾時，世尊告具壽滿慈子：「汝今應為欲證無上正等菩提諸菩薩摩訶薩宣說安忍波羅蜜多。」

At that time, the World-Honored One said to the Venerable Pūrṇa Maitrāyaṇīputra, "You should now expound the perfection of patience (kṣānti) pāramitā for the bodhisattva-mahāsattvas who wish to attain supreme perfect enlightenment."

時，滿慈子蒙佛教勅，承佛神力便白佛言：「若菩薩摩訶薩欲證無上正等菩提，於他有情種種訶罵、毀謗、言說應深忍受，不應發起忿恚恨心，應起慈悲報彼恩德。如是菩薩應於安忍波羅蜜多深心信樂，隨所發起安忍之心，迴向趣求一切智智，是菩薩摩訶薩能住安忍波羅蜜多。」

Then, Pūrṇa Maitrāyaṇīputra, having received the Buddha's instruction and empowered by the Buddha's spiritual power, said to the Buddha, "If bodhisattva-mahāsattvas wish to attain supreme perfect enlightenment, they should deeply endure various rebukes, slander, and harsh speech from other beings, without giving rise to anger or hatred, but instead respond with loving-kindness and compassion, seeing these as acts of kindness. Such bodhisattvas should have deep faith and joy in the pāramitā of patience, and whatever patience they cultivate should be transferred toward the pursuit of omniscient wisdom. In this way, bodhisattva-mahāsattvas can abide in the pāramitā of patience."

時，舍利子便問具壽滿慈子言：「諸菩薩眾所修安忍，與聲聞眾所修安忍，有何差別？」

Then, Śāriputra asked the Venerable Pūrṇa Maitrāyaṇīputra: "What is the difference between the patience practiced by the assembly of bodhisattvas and that practiced by the assembly of śrāvakas?"

滿慈子言：「諸聲聞眾所修安忍，名為少分行相，所緣非極圓滿；諸菩薩眾所修安忍，名為具分行相，所緣最極圓滿。謂諸菩薩安忍無量，為欲利樂無量有情，被安忍鎧作是誓言：『我當度脫無量有情，皆令離苦，證涅槃樂。』是故菩薩安忍無量。聲聞安忍唯為捨棄自身煩惱，非為有情，是故名為少分安忍，非如菩薩摩訶薩眾安忍無量。以諸菩薩不離安忍波羅蜜多，是故名為具分安忍。若於菩薩起不清淨，不能含忍損害之心，當知彼人獲無量罪，非於聲聞、獨覺乘等，是故菩薩安忍最勝。

Pūrṇa Maitrāyaṇīputra said, "The patience practiced by the śrāvaka assembly is called 'the characteristic of a little part practice’ with objects that are not completely perfect; the patience practiced by the bodhisattva assembly is called 'the characteristic of complete practice' with objects that are most perfectly complete. That is to say, the bodhisattvas' patience is immeasurable, for the sake of benefiting and bringing happiness to countless beings, donning the armor of patience and making this vow: 'I shall liberate countless beings, freeing them all from suffering and helping them attain the bliss of nirvāṇa.' Therefore, the bodhisattvas' patience is immeasurable. The śrāvakas' patience is only for abandoning their own afflictions, not for the sake of sentient beings, and is therefore called partial patience, unlike the immeasurable patience of the bodhisattva-mahāsattvas. Since bodhisattvas never separate from the pāramitā of patience, it is called complete patience. If someone harbors impure thoughts toward bodhisattvas and cannot endure them with a mind of harmlessness, know that such a person accrues immeasurable sin, unlike toward those of the śrāvaka or pratyekabuddha vehicles. Therefore, the bodhisattvas' patience is supreme.

「又，舍利子！諸菩薩摩訶薩如為如來、應、正等覺之所訶責，心無忿恨；如是若為或旃荼羅、或補羯娑、或餘下賤諸有情類訶罵、謗毀，亦不應起忿恚、嫌恨、加報之心經剎那頃。如是菩薩攝受安忍波羅蜜多疾得圓滿，不久證得一切智智。如是菩薩修學安忍波羅蜜多漸次究竟，疾證無上正等菩提。若菩薩摩訶薩如是安住攝受安忍波羅蜜多，堪受他人訶罵、謗毀，其心不動如妙高山，功德善根增長難壞，速證無上正等菩提，普為世間作大饒益。」

"Furthermore, Śāriputra! If bodhisattva mahāsattvas are rebuked by the Tathāgata, the Worthy, the Perfectly Enlightened One, they harbor no resentment; likewise, if they are scolded or slandered by caṇḍālas, paulkasa, or other lowly beings, they should not give rise to anger, hatred, or thoughts of retaliation even for a moment. Bodhisattvas who embrace the pāramitā of patience in this way will quickly perfect it and soon attain omniscient wisdom. Such bodhisattvas, cultivating the pāramitā of patience, will gradually perfect it and swiftly attain supreme perfect enlightenment. If bodhisattva mahāsattvas abide in and embrace the perfection of patience in this way, they can endure others' scolding and slander, their minds unmoved like Mount Sumeru, their roots of merit increasing and becoming indestructible, quickly attaining supreme perfect enlightenment, and bringing great benefit to the world."

時，舍利子復問具壽滿慈子言：「若菩薩摩訶薩修安忍時，有二人來至菩薩所：一善心故以旃檀塗，一惡心故以火燒身。菩薩於彼應起何心？」

Then, Śāriputra further asked the Venerable Pūrṇa Maitrāyaṇīputra, "If a bodhisattva-mahāsattva is cultivating patience, and two people approach: one with good intentions anoints the bodhisattva with sandalwood paste, while the other with evil intentions burns the bodhisattva's body with fire. What mind should the bodhisattva generate toward them?"

滿慈子言：「是菩薩摩訶薩欲證無上正等菩提，於第一人不應起愛，於第二人不應起恚，應於彼二起平等心，俱欲畢竟利益安樂；如是菩薩摩訶薩眾能行安忍波羅蜜多，能住安忍波羅蜜多。若菩薩摩訶薩能行安忍波羅蜜多，能住安忍波羅蜜多，是菩薩摩訶薩能無倒行菩薩行處，能無倒住菩薩淨土。如是菩薩摩訶薩眾於有情類，不應發起忿恚之心，不應發起嫌恨之心，不應發起報怨之心。如是菩薩摩訶薩眾於有情類，安忍圓滿、稱讚圓滿、柔和圓滿、意樂圓滿，無忿無恨，於一切處皆起慈心。如是菩薩摩訶薩眾，他諸有情來至其所，起怨害心，欲打、欲縛、毀辱、訶責，皆能安忍無心加報。如是菩薩摩訶薩眾，他諸有情來至其所，欲興鬪諍作不饒益，菩薩於彼起和好心，軟言愧謝令毒心息。

Pūrṇa Maitrāyaṇīputra said, "The bodhisattva mahāsattva who wishes to attain supreme perfect enlightenment should not give rise to attachment toward the first person, nor should they give rise to anger toward the second person. They should generate an equal mind toward both, wishing for their ultimate benefit and happiness. In this way, the assembly of bodhisattva-mahāsattvas can practice and abide in the pāramitā of patience. If bodhisattva mahāsattvas can practice and abide in the pāramitā of patience, they can engage without error in the bodhisattva's sphere of action and dwell without error in the bodhisattva's pure land. Such bodhisattva mahāsattvas should not give rise to anger, hatred, or thoughts of vengeance toward sentient beings. These bodhisattva mahāsattvas are perfect in patience toward sentient beings, perfect in praise, perfect in gentleness, perfect in intention, without anger or hatred, generating loving-kindness in all places. When other beings approach such bodhisattva-mahāsattvas with hostile intentions, wishing to beat, bind, insult, or rebuke them, they are able to endure it all with no thought of retaliation. When other beings approach such bodhisattva-mahāsattvas wishing to start conflicts and cause harm, the bodhisattvas respond with a conciliatory mind, using gentle words and humble apologies to pacify their poisonous intentions."

「爾時，菩薩作是思惟：『如是有情來至我所，欲興鬪諍作不饒益。我證無上正等覺時，當為宣揚甚深空法，令永息滅一切鬪諍，謂為宣揚所有色蘊皆如幻化畢竟性空，畢竟空中無所諍競，令彼聞已鬪諍心息，亦為宣揚所有受、想、行、識蘊皆如幻化畢竟性空，畢竟空中無所諍競，令彼聞已鬪諍心息。或為宣揚所有眼處皆如幻化畢竟性空，畢竟空中無所諍競，令彼聞已鬪諍心息，亦為宣揚所有耳、鼻、舌、身、意處皆如幻化畢竟性空，畢竟空中無所諍競，令彼聞已鬪諍心息。或為宣揚所有色處皆如幻化畢竟性空，畢竟空中無所諍競，令彼聞已鬪諍心息，亦為宣揚所有聲、香、味、觸、法處皆如幻化畢竟性空，畢竟空中無所諍競，令彼聞已鬪諍心息。或為宣揚所有眼界皆如幻化畢竟性空，畢竟空中無所諍競，令彼聞已鬪諍心息，亦為宣揚所有耳、鼻、舌、身、意界皆如幻化畢竟性空，畢竟空中無所諍競，令彼聞已鬪諍心息。或為宣揚所有色界皆如幻化畢竟性空，畢竟空中無所諍競，令彼聞已鬪諍心息，亦為宣揚所有聲、香、味、觸、法界皆如幻化畢竟性空，畢竟空中無所諍競，令彼聞已鬪諍心息。或為宣揚所有眼識界皆如幻化畢竟性空，畢竟空中無所諍競，令彼聞已鬪諍心息，亦為宣揚所有耳、鼻、舌、身、意識界皆如幻化畢竟性空，畢竟空中無所諍競，令彼聞已鬪諍心息。或為宣揚所有眼觸皆如幻化畢竟性空，畢竟空中無所諍競，令彼聞已鬪諍心息，亦為宣揚所有耳、鼻、舌、身、意觸皆如幻化畢竟性空，畢竟空中無所諍競，令彼聞已鬪諍心息。或為宣揚所有眼觸為緣所生諸受皆如幻化畢竟性空，畢竟空中無所諍競，令彼聞已鬪諍心息，亦為宣揚所有耳、鼻、舌、身、意觸為緣所生諸受皆如幻化畢竟性空，畢竟空中無所諍競，令彼聞已鬪諍心息。

"At that time, the bodhisattva contemplates thus: 'When such beings come to me wishing to start conflicts and cause harm, when I attain supreme perfect enlightenment, I shall proclaim the profound dharma of emptiness to forever extinguish all conflicts. I will proclaim that all form aggregates are like illusions, ultimately empty in nature, and in ultimate emptiness there is no basis for contention, causing those who hear it to cease their contentious minds. I will also proclaim that all feeling, perception, mental formations, and consciousness aggregates are like illusions, ultimately empty in nature, and in ultimate emptiness there is no basis for contention, causing those who hear it to cease their contentious minds. Or I will proclaim that the eye faculty is like an illusion, ultimately empty in nature, and in ultimate emptiness there is no basis for contention, causing those who hear it to cease their contentious minds. I will also proclaim that the ear, nose, tongue, body, and mind faculties are like illusions, ultimately empty in nature, and in ultimate emptiness there is no basis for contention, causing those who hear it to cease their contentious minds. Or I will proclaim that the form object is like an illusion, ultimately empty in nature, and in ultimate emptiness there is no basis for contention, causing those who hear it to cease their contentious minds. I will also proclaim that sound, smell, taste, touch, and dharma objects are like illusions, ultimately empty in nature, and in ultimate emptiness there is no basis for contention, causing those who hear it to cease their contentious minds. Or I will proclaim that the eye element is like an illusion, ultimately empty in nature, and in ultimate emptiness there is no basis for contention, causing those who hear it to cease their contentious minds. I will also proclaim that the ear, nose, tongue, body, and mind elements are like illusions, ultimately empty in nature, and in ultimate emptiness there is no basis for contention, causing those who hear it to cease their contentious minds. Or I will proclaim that the form element is like an illusion, ultimately empty in nature, and in ultimate emptiness there is no basis for contention, causing those who hear it to cease their contentious minds. I will also proclaim that the sound, smell, taste, touch, and dharma elements are like illusions, ultimately empty in nature, and in ultimate emptiness there is no basis for contention, causing those who hear it to cease their contentious minds. Or I will proclaim that the eye consciousness element is like an illusion, ultimately empty in nature, and in ultimate emptiness there is no basis for contention, causing those who hear it to cease their contentious minds. I will also proclaim that the ear, nose, tongue, body, and mind consciousness elements are like illusions, ultimately empty in nature, and in ultimate emptiness there is no basis for contention, causing those who hear it to cease their contentious minds. Or I will proclaim that eye contact is like an illusion, ultimately empty in nature, and in ultimate emptiness there is no basis for contention, causing those who hear it to cease their contentious minds. I will also proclaim that ear, nose, tongue, body, and mind contacts are like illusions, ultimately empty in nature, and in ultimate emptiness there is no basis for contention, causing those who hear it to cease their contentious minds. Or I will proclaim that the feelings arising from eye contact as condition are like illusions, ultimately empty in nature, and in ultimate emptiness there is no basis for contention, causing those who hear it to cease their contentious minds. I will also proclaim that the feelings arising from ear, nose, tongue, body, and mind contacts as conditions are like illusions, ultimately empty in nature, and in ultimate emptiness there is no basis for contention, causing those who hear it to cease their contentious minds.'"

「『或為宣揚所有地界皆如幻化畢竟性空，畢竟空中無所諍競，令彼聞已鬪諍心息，亦為宣揚所有水、火、風、空、識界皆如幻化畢竟性空，畢竟空中無所諍競，令彼聞已鬪諍心息。或為宣揚所有因緣皆如幻化畢竟性空，畢竟空中無所諍競，令彼聞已鬪諍心息，亦為宣揚所有等無間緣、所緣緣、增上緣及從諸緣所生諸法皆如幻化畢竟性空，畢竟空中無所諍競，令彼聞已鬪諍心息。或為宣揚所有無明皆如幻化畢竟性空，畢竟空中無所諍競，令彼聞已鬪諍心息，亦為宣揚所有行、識、名色、六處、觸、受、愛、取、有、生、老死皆如幻化畢竟性空，畢竟空中無所諍競，令彼聞已鬪諍心息。或為宣揚所有欲界皆如幻化畢竟性空，畢竟空中無所諍競，令彼聞已鬪諍心息，亦為宣揚所有色界、若無色界、若無漏界皆如幻化畢竟性空，畢竟空中無所諍競，令彼聞已鬪諍心息。』

"'Or I will proclaim that the earth element is like an illusion, ultimately empty in nature, and in ultimate emptiness there is no basis for contention, causing those who hear it to cease their contentious minds. I will also proclaim that the water, fire, wind, space, and consciousness elements are like illusions, ultimately empty in nature, and in ultimate emptiness there is no basis for contention, causing those who hear it to cease their contentious minds. Or I will proclaim that all causal conditions are like illusions, ultimately empty in nature, and in ultimate emptiness there is no basis for contention, causing those who hear it to cease their contentious minds. I will also proclaim that all equal and immediate conditions, object conditions, dominant conditions, and all dharmas arising from conditions are like illusions, ultimately empty in nature, and in ultimate emptiness there is no basis for contention, causing those who hear it to cease their contentious minds. Or I will proclaim that ignorance is like an illusion, ultimately empty in nature, and in ultimate emptiness there is no basis for contention, causing those who hear it to cease their contentious minds. I will also proclaim that formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, and aging-and-death are like illusions, ultimately empty in nature, and in ultimate emptiness there is no basis for contention, causing those who hear it to cease their contentious minds. Or I will proclaim that the desire realm is like an illusion, ultimately empty in nature, and in ultimate emptiness there is no basis for contention, causing those who hear it to cease their contentious minds. I will also proclaim that the form realm, the formless realm, and the unconditioned realm are like illusions, ultimately empty in nature, and in ultimate emptiness there is no basis for contention, causing those who hear it to cease their contentious minds.'"

「如是菩薩作是思惟：『我證無上正等覺時，為諸有情說如是法，令其永滅一切鬪諍，其心平等猶若虛空，不相伺求種種瑕隙，由斯感得大士夫相所莊嚴身，一切有情見者歡喜互相饒益，乃至證得清涼涅槃，離諸戲論畢竟安樂。』」

"Such a bodhisattva contemplates: 'When I attain supreme perfect enlightenment, I will teach such dharma to sentient beings, causing them to forever extinguish all conflicts, their minds equal like space, not seeking out various faults in each other. Through this, I will attain the characteristic marks of a great being that adorn the body, so that all sentient beings who see it will rejoice and benefit each other, until they attain the cool nirvāṇa, free from all conceptual elaborations, ultimately at peace.'"

爾時，舍利子問滿慈子言：「菩薩、聲聞二種安忍，應知何者廣大、微妙、清淨、殊勝？」

At that time, Śāriputra asked Pūrṇa Maitrāyaṇīputra, "Between the two types of patience—that of the bodhisattvas and that of the śrāvakas—which should be known as more expansive, profound, pure, and excellent?"

時，滿慈子便謂具壽舍利子言：「今以現事詰問尊者，隨意為答。」

Then, Pūrṇa Maitrāyaṇīputra said to the Venerable Śāriputra, "Let me now question you with a present example; please answer as you wish."

舍利子言：「隨意詰問，我當為答。」

Śāriputra said, "Ask as you wish, and I will answer."

滿慈子言：「世間鏵鐵與贍部金二種光彩，應知何者廣大、微妙、清淨、殊勝？」

Pūrṇa Maitrāyaṇīputra said, "Between the luster of ordinary iron and that of Jambu River gold, which should be known as more expansive, profound, pure, and excellent?"

舍利子言：「世間鏵鐵所有光彩，難可方比贍部真金，謂贍部金所有光彩廣大、微妙、清淨、殊勝。」

Śāriputra said, "The luster of ordinary iron can hardly be compared to that of true Jambu River gold. The luster of Jambu River gold is more expansive, profound, pure, and excellent."

滿慈子言：「聲聞安忍如世鏵鐵所有光彩，菩薩安忍如贍部金所有光彩，應知二種安忍勝劣差別之相。何以故？舍利子！聲聞乘人所有安忍，唯觀色蘊乃至識蘊，無我、有情、命者、生者、養者、士夫、補特伽羅、意生、儒童、作者、受者、知者、見者之所引發；菩薩乘人所有安忍，亦觀色蘊乃至識蘊，都無自性，無生無滅，無染無淨，無增無減，本來寂靜之所引發，是故菩薩所有安忍廣大、微妙、清淨、殊勝，過諸聲聞所有安忍。

Pūrṇa Maitrāyaṇīputra said: "The patience of śrāvakas is like the luster of ordinary iron, while the patience of bodhisattvas is like the luster of Jambu River gold; thus you should understand the distinguishing characteristics of superiority and inferiority between the two types of patience. Why is this so? Śāriputra! The patience possessed by those of the śrāvaka vehicle only contemplates the form aggregate up to the consciousness aggregate as being without selfhood 無我, sentient being-ness 有情, something living 命者, something born 生者, something nourished 養者, puruṣa 士夫, pudgala 補特伽羅, mind-born 意生, young person 儒童, doer 作者, receiver 受者, knower 知者, or seer 見者; whereas the patience possessed by those of the bodhisattva vehicle also contemplates the form aggregate up to the consciousness aggregate as being completely without inherent self-nature, without arising or ceasing, without defilement or purity, without increase or decrease, primordially tranquil. Therefore, the patience possessed by bodhisattvas is more expansive, profound, pure, and excellent, surpassing the patience possessed by all śrāvakas.

聲聞乘人所有安忍，唯觀眼處乃至意處，無我、有情、命者、生者、養者、士夫、補特伽羅、意生、儒童、作者、受者、知者、見者之所引發；菩薩乘人所有安忍，亦觀眼處乃至意處，都無自性，無生無滅，無染無淨，無增無減，本來寂靜之所引發，是故菩薩所有安忍廣大、微妙、清淨、殊勝，過諸聲聞所有安忍。

The patience possessed by those of the śrāvaka vehicle only contemplates the eye faculty up to the mind faculty as being without self, sentient being, life force, person born, person nourished, individual, soul, person, mind-born, young person, doer, experiencer, knower, or seer; whereas the patience possessed by those of the bodhisattva vehicle also contemplates the eye faculty up to the mind faculty as being completely without inherent nature, without arising or ceasing, without defilement or purity, without increase or decrease, primordially tranquil. Therefore, the patience possessed by bodhisattvas is more expansive, profound, pure, and excellent, surpassing the patience possessed by all śrāvakas.

聲聞乘人所有安忍，唯觀色處乃至法處，無我、有情、命者、生者、養者、士夫、補特伽羅、意生、儒童、作者、受者、知者、見者之所引發；菩薩乘人所有安忍，亦觀色處乃至法處，都無自性，無生無滅，無染無淨，無增無減，本來寂靜之所引發，是故菩薩所有安忍廣大、微妙、清淨、殊勝，過諸聲聞所有安忍。

The patience possessed by those of the śrāvaka vehicle only contemplates the form object up to the dharma object as being without self, sentient being, life force, person born, person nourished, individual, soul, person, mind-born, young person, doer, experiencer, knower, or seer; whereas the patience possessed by those of the bodhisattva vehicle also contemplates the form object up to the dharma object as being completely without inherent nature, without arising or ceasing, without defilement or purity, without increase or decrease, primordially tranquil. Therefore, the patience possessed by bodhisattvas is more expansive, profound, pure, and excellent, surpassing the patience possessed by all śrāvakas.

聲聞乘人所有安忍，唯觀眼界乃至意界，無我、有情、命者、生者、養者、士夫、補特伽羅、意生、儒童、作者、受者、知者、見者之所引發；菩薩乘人所有安忍，亦觀眼界乃至意界，都無自性，無生無滅，無染無淨，無增無減，本來寂靜之所引發，是故菩薩所有安忍廣大、微妙、清淨、殊勝，過諸聲聞所有安忍。

"The patience possessed by those of the śrāvaka vehicle only contemplates the eye realm up to the mind realm as being without self, sentient being, life force, person born, person nourished, individual, soul, person, mind-born, young person, doer, experiencer, knower, or seer; whereas the patience possessed by those of the bodhisattva vehicle also contemplates the eye realm up to the mind realm as being completely without inherent nature, without arising or ceasing, without defilement or purity, without increase or decrease, primordially tranquil. Therefore, the patience possessed by bodhisattvas is more expansive, profound, pure, and excellent, surpassing the patience possessed by all śrāvakas.

聲聞乘人所有安忍，唯觀色界乃至法界，無我、有情、命者、生者、養者、士夫、補特伽羅、意生、儒童、作者、受者、知者、見者之所引發；菩薩乘人所有安忍，亦觀色界乃至法界，都無自性，無生無滅，無染無淨，無增無減，本來寂靜之所引發，是故菩薩所有安忍廣大、微妙、清淨、殊勝，過諸聲聞所有安忍。

The patience possessed by those of the śrāvaka vehicle only contemplates the form realm up to the dharma realm as being without self, sentient being, life force, person born, person nourished, individual, soul, person, mind-born, young person, doer, experiencer, knower, or seer; whereas the patience possessed by those of the bodhisattva vehicle also contemplates the form realm up to the dharma realm as being completely without inherent nature, without arising or ceasing, without defilement or purity, without increase or decrease, primordially tranquil. Therefore, the patience possessed by bodhisattvas is more expansive, profound, pure, and excellent, surpassing the patience possessed by all śrāvakas.

聲聞乘人所有安忍，唯觀眼識界乃至意識界，無我、有情、命者、生者、養者、士夫、補特伽羅、意生、儒童、作者、受者、知者、見者之所引發；菩薩乘人所有安忍，亦觀眼識界乃至意識界，都無自性，無生無滅，無染無淨，無增無減，本來寂靜之所引發，是故菩薩所有安忍廣大、微妙、清淨、殊勝，過諸聲聞所有安忍。

"The patience possessed by those of the śrāvaka vehicle only contemplates the eye consciousness element up to the mind consciousness element as being without self, sentient being, life force, person born, person nourished, individual, soul, person, mind-born, young person, doer, experiencer, knower, or seer; whereas the patience possessed by those of the bodhisattva vehicle also contemplates the eye consciousness element up to the mind consciousness element as being completely without inherent nature, without arising or ceasing, without defilement or purity, without increase or decrease, primordially tranquil. Therefore, the patience possessed by bodhisattvas is more expansive, profound, pure, and excellent, surpassing the patience possessed by all śrāvakas.

聲聞乘人所有安忍，唯觀眼觸乃至意觸，無我、有情、命者、生者、養者、士夫、補特伽羅、意生、儒童、作者、受者、知者、見者之所引發；菩薩乘人所有安忍，亦觀眼觸乃至意觸，都無自性，無生無滅，無染無淨，無增無減，本來寂靜之所引發，是故菩薩所有安忍廣大、微妙、清淨、殊勝，過諸聲聞所有安忍。

The patience possessed by those of the śrāvaka vehicle only contemplates eye contact up to mind contact as being without self, sentient being, life force, person born, person nourished, individual, soul, person, mind-born, young person, doer, experiencer, knower, or seer; whereas the patience possessed by those of the bodhisattva vehicle also contemplates eye contact up to mind contact as being completely without inherent nature, without arising or ceasing, without defilement or purity, without increase or decrease, primordially tranquil. Therefore, the patience possessed by bodhisattvas is more expansive, profound, pure, and excellent, surpassing the patience possessed by all śrāvakas.

聲聞乘人所有安忍，唯觀眼觸為緣所生諸受乃至意觸為緣所生諸受，無我、有情、命者、生者、養者、士夫、補特伽羅、意生、儒童、作者、受者、知者、見者之所引發；菩薩乘人所有安忍，亦觀眼觸為緣所生諸受乃至意觸為緣所生諸受，都無自性，無生無滅，無染無淨，無增無減，本來寂靜之所引發，是故菩薩所有安忍廣大、微妙、清淨、殊勝，過諸聲聞所有安忍。

"The patience possessed by those of the śrāvaka vehicle only contemplates the feelings arising from eye contact as condition up to the feelings arising from mind contact as condition as being without self, sentient being, life force, person born, person nourished, individual, soul, person, mind-born, young person, doer, experiencer, knower, or seer; whereas the patience possessed by those of the bodhisattva vehicle also contemplates the feelings arising from eye contact as condition up to the feelings arising from mind contact as condition as being completely without inherent nature, without arising or ceasing, without defilement or purity, without increase or decrease, primordially tranquil. Therefore, the patience possessed by bodhisattvas is more expansive, profound, pure, and excellent, surpassing the patience possessed by all śrāvakas.

聲聞乘人所有安忍，唯觀地界乃至識界，無我、有情、命者、生者、養者、士夫、補特伽羅、意生、儒童、作者、受者、知者、見者之所引發；菩薩乘人所有安忍，亦觀地界乃至識界，都無自性，無生無滅，無染無淨，無增無減，本來寂靜之所引發，是故菩薩所有安忍廣大、微妙、清淨、殊勝，過諸聲聞所有安忍。聲聞乘人所有安忍，

The patience possessed by those of the śrāvaka vehicle only contemplates the earth element up to the consciousness element as being without self, sentient being, life force, person born, person nourished, individual, soul, person, mind-born, young person, doer, experiencer, knower, or seer; whereas the patience possessed by those of the bodhisattva vehicle also contemplates the earth element up to the consciousness element as being completely without inherent nature, without arising or ceasing, without defilement or purity, without increase or decrease, primordially tranquil. Therefore, the patience possessed by bodhisattvas is more expansive, profound, pure, and excellent, surpassing the patience possessed by all śrāvakas.

唯觀無明乃至老死，無我、有情、命者、生者、養者、士夫、補特伽羅、意生、儒童、作者、受者、知者、見者之所引發；菩薩乘人所有安忍，亦觀無明乃至老死，都無自性，無生無滅，無染無淨，無增無減，本來寂靜之所引發，是故菩薩所有安忍廣大、微妙、清淨、殊勝，過諸聲聞所有安忍。

"The patience possessed by those of the śrāvaka vehicle only contemplates ignorance up to aging-and-death as being without self, sentient being, life force, person born, person nourished, individual, soul, person, mind-born, young person, doer, experiencer, knower, or seer; whereas the patience possessed by those of the bodhisattva vehicle also contemplates ignorance up to aging-and-death as being completely without inherent nature, without arising or ceasing, without defilement or purity, without increase or decrease, primordially tranquil. Therefore, the patience possessed by bodhisattvas is more expansive, profound, pure, and excellent, surpassing the patience possessed by all śrāvakas."

「又，舍利子！若菩薩摩訶薩欲證無上正等菩提，若怨賊來解身支節，是菩薩摩訶薩應作是念：『殑伽河沙可知數量，身之數量難可得知。若所解身、若能解者，俱色攝故分數難知；所解身支分數極少，如何緣此應生忿恚？』是菩薩摩訶薩觀如是義，雖遭怨賊解身支節而能忍受，都無瞋忿、怨恨之心。是諸菩薩摩訶薩眾，隨所發起安忍之心，迴向趣求一切智智，攝受安忍波羅蜜多。如是菩薩摩訶薩眾，應知安忍波羅蜜多，能一切時常不捨離。

"Furthermore, Śāriputra! If a bodhisattva-mahāsattva wishing to attain supreme perfect enlightenment encounters enemies who dismember their body, this bodhisattva-mahāsattva should think: 'The sands of the Ganges River can be counted, but the number of bodies I have had is difficult to know. Both the dismembered body and the one who dismembers are comprised of form, so their number is difficult to know; the parts of the body being dismembered are extremely few, so how could I give rise to anger over this?' When a bodhisattva-mahāsattva contemplates this meaning, although they encounter enemies dismembering their body, they can endure it without any mind of anger or hatred. These bodhisattva mahāsattvas, whatever patience they cultivate, they dedicate it toward the pursuit of omniscient wisdom, thus embracing the pāramitā of patience. Such bodhisattva-mahāsattvas should be known as those who at all times never abandon the pāramitā of patience."

「又，舍利子！若菩薩摩訶薩欲證無上正等菩提，若有人來捶打、訶罵，是菩薩摩訶薩應作是念：『殑伽河沙可知數量，我身過患難可得知，謂無始來發起種種煩惱惡業違害理事，諸佛賢聖共所訶毀。今此人來捶打、訶罵，百分、千分乃至鄔波尼殺曇分未得其一，如何緣此應生忿恚？』是菩薩摩訶薩觀如是義，雖有人來捶打、訶罵而能忍受，都無瞋忿、怨恨之心。是諸菩薩摩訶薩眾，隨所發起安忍之心，迴向趣求一切智智，攝受安忍波羅蜜多。如是菩薩摩訶薩眾，應知安忍波羅蜜多，能一切時常不捨離。

"Furthermore, Śāriputra! If a bodhisattva-mahāsattva wishing to attain supreme perfect enlightenment encounters someone who beats and scolds them, this bodhisattva-mahāsattva should think: 'The sands of the Ganges River can be counted, but the faults of my body are difficult to know, namely the various afflictions and evil karma that have violated principle and fact since beginningless time, which all Buddhas and noble ones jointly condemn. Now this person comes to beat and scold me, but it is not even one hundredth, one thousandth, or even one upaniṣad part of what I deserve, so how could I give rise to anger over this?' When a bodhisattva mahāsattva contemplates this meaning, although people come to beat and scold them, they can endure it without any mind of anger or hatred. These bodhisattva mahāsattvas, whatever patience they cultivate, they dedicate it toward the pursuit of omniscient wisdom, thus embracing the pāramitā of patience. Such bodhisattva mahāsattvas should be known as those who at all times never abandon the pāramitā of patience."

「又，舍利子！若菩薩摩訶薩欲證無上正等菩提，若怨賊來劫奪財寶，是菩薩摩訶薩應作是念：『如是財寶本性皆空無所繫屬，如何緣此應生忿恚？』是菩薩摩訶薩觀如是義，雖遭怨賊劫奪財寶，而心都無瞋忿、怨恨。是諸菩薩摩訶薩眾，隨所發起安忍之心，迴向趣求一切智智，攝受安忍波羅蜜多。如是菩薩摩訶薩眾，應知安忍波羅蜜多，能一切時常不捨離。

"Furthermore, Śāriputra! If a bodhisattva mahāsattva wishing to attain supreme perfect enlightenment encounters enemies who rob their treasures, this bodhisattva mahāsattva should think: 'Such treasures are empty in their original nature and have no inherent possession, so how could I give rise to anger over this?' When a bodhisattva-mahāsattva contemplates this meaning, although they encounter enemies robbing their treasures, their mind has no anger or hatred. These bodhisattva-mahāsattvas, whatever patience they cultivate, they dedicate it toward the pursuit of omniscient wisdom, thus embracing the pāramitā of patience. Such bodhisattva-mahāsattvas should be known as those who at all times never abandon the pāramitā of patience.

「又，舍利子！若菩薩摩訶薩欲證無上正等菩提，應修其心令與地、水、火、風、空等。」

"Furthermore, Śāriputra! If a bodhisattva-mahāsattva wishes to attain supreme perfect enlightenment, they should train their mind to be like earth, water, fire, wind, and space."

舍利子言：「云何菩薩摩訶薩眾欲證無上正等菩提，應修其心令與地、水、火、風、空等？」

Śāriputra said, "How should bodhisattva-mahāsattvas wishing to attain supreme perfect enlightenment train their mind to be like earth, water, fire, wind, and space?"

滿慈子言：「若諸菩薩摩訶薩眾欲證無上正等菩提，應修其心令如大地、大水、大火、大風、虛空無所分別。」

Pūrṇa Maitrāyaṇīputra said, "If bodhisattva-mahāsattvas wish to attain supreme perfect enlightenment, they should train their mind to be like the great earth, great water, great fire, great wind, and empty space—without discrimination."

舍利子言：「云何菩薩摩訶薩眾欲證無上正等菩提，應修其心令如大地無所分別？」

Śāriputra said, "How should bodhisattva-mahāsattvas wishing to attain supreme perfect enlightenment train their mind to be like the great earth without discrimination?"

滿慈子言：「譬如大地，雖以可愛色、香、味、觸擲置其中，而都不生高欣喜愛；雖以非愛色、香、味、觸擲置其中，而都不生下慼憂恚。如是菩薩摩訶薩眾雖遇種種可愛所緣，而不應生高欣喜愛；雖遇種種不可愛緣，而不應生下慼憂恚。安忍淨信常現在前，猶如大地平等而轉，故說菩薩摩訶薩眾欲證無上正等菩提，應修其心令如大地無所分別。」

Pūrṇa Maitrāyaṇīputra said, "Just as the great earth, even when pleasant forms, smells, tastes, and textures are thrown upon it, does not give rise to elation, joy, or attachment; and even when unpleasant forms, smells, tastes, and textures are thrown upon it, does not give rise to dejection, sorrow, or anger. Similarly, bodhisattva mahāsattvas, even when encountering various pleasant objects, should not give rise to elation, joy, or attachment; and even when encountering various unpleasant objects, should not give rise to dejection, sorrow, or anger. With patience and pure faith always present before them, they function impartially like the great earth. Therefore, it is said that bodhisattva mahāsattvas wishing to attain supreme perfect enlightenment should train their mind to be like the great earth, without discrimination."

舍利子言：「云何菩薩摩訶薩眾欲證無上正等菩提，應修其心令如大水無所分別？」

Śāriputra said, "How should bodhisattva-mahāsattvas wishing to attain supreme perfect enlightenment train their mind to be like great water without discrimination?"

滿慈子言：「譬如大水，雖以可愛色、香、味、觸擲置其中，而都不生高欣喜愛；雖以非愛色、香、味、觸擲置其中，而都不生下慼憂恚。如是菩薩摩訶薩眾雖遇種種可愛所緣，而不應生高欣喜愛；雖遇種種不可愛緣，而不應生下慼憂恚。安忍淨信常現在前，猶如大水平等而轉，故說菩薩摩訶薩眾欲證無上正等菩提，應修其心令如大水無所分別。」

Pūrṇa Maitrāyaṇīputra said, "Just as great water, even when pleasant forms, smells, tastes, and textures are thrown into it, does not give rise to elation, joy, or attachment; and even when unpleasant forms, smells, tastes, and textures are thrown into it, does not give rise to dejection, sorrow, or anger. Similarly, bodhisattva-mahāsattvas, even when encountering various pleasant objects, should not give rise to elation, joy, or attachment; and even when encountering various unpleasant objects, should not give rise to dejection, sorrow, or anger. With patience and pure faith always present before them, they function impartially like great water. Therefore, it is said that bodhisattva mahāsattvas wishing to attain supreme perfect enlightenment should train their mind to be like great water, without discrimination."

舍利子言：「云何菩薩摩訶薩眾欲證無上正等菩提，應修其心令如大火無所分別？」

Śāriputra said: "How should bodhisattva mahāsattvas wishing to attain supreme perfect enlightenment train their mind to be like great fire without discrimination?"

滿慈子言：「譬如大火，雖以可愛色、香、味、觸擲置其中，而都不生高欣喜愛；雖以非愛色、香、味、觸擲置其中，而都不生下慼憂恚。如是菩薩摩訶薩眾雖遇種種可愛所緣，而不應生高欣喜愛；雖遇種種不可愛緣，而不應生下慼憂恚。安忍淨信常現在前，猶如大火平等而轉，故說菩薩摩訶薩眾欲證無上正等菩提，應修其心令如大火無所分別。」

Pūrṇa Maitrāyaṇīputra said: "Just as great fire, even when pleasant forms, smells, tastes, and textures are thrown into it, does not give rise to elation, joy, or attachment; and even when unpleasant forms, smells, tastes, and textures are thrown into it, does not give rise to dejection, sorrow, or anger. Similarly, bodhisattva mahāsattvas, even when encountering various pleasant objects, should not give rise to elation, joy, or attachment; and even when encountering various unpleasant objects, should not give rise to dejection, sorrow, or anger. With patience and pure faith always present before them, they function impartially like great fire. Therefore, it is said that bodhisattva mahāsattvas wishing to attain supreme perfect enlightenment should train their mind to be like great fire, without discrimination."

舍利子言：「云何菩薩摩訶薩眾欲證無上正等菩提，應修其心令如大風無所分別？」

Śāriputra said, "How should bodhisattva mahāsattvas wishing to attain supreme perfect enlightenment train their mind to be like great wind without discrimination?"

滿慈子言：「譬如大風，雖以可愛色、香、味、觸擲置其中，而都不生高欣喜愛；雖以非愛色、香、味、觸擲置其中，而都不生下慼憂恚。如是菩薩摩訶薩眾雖遇種種可愛所緣，而不應生高欣喜愛；雖遇種種不可愛緣，而不應生下慼憂恚。安忍淨信常現在前，猶如大風平等而轉，故說菩薩摩訶薩眾欲證無上正等菩提，應修其心令如大風無所分別。」

Pūrṇa Maitrāyaṇīputra said, "Just as great wind, even when pleasant forms, smells, tastes, and textures are thrown into it, does not give rise to elation, joy, or attachment; and even when unpleasant forms, smells, tastes, and textures are thrown into it, does not give rise to dejection, sorrow, or anger. Similarly, bodhisattva mahāsattvas, even when encountering various pleasant objects, should not give rise to elation, joy, or attachment; and even when encountering various unpleasant objects, should not give rise to dejection, sorrow, or anger. With patience and pure faith always present before them, they function impartially like great wind. Therefore, it is said that bodhisattva mahāsattvas wishing to attain supreme perfect enlightenment should train their mind to be like great wind, without discrimination."

舍利子言：「云何菩薩摩訶薩眾欲證無上正等菩提，應修其心令如虛空無所分別？」

Śāriputra said, "How should bodhisattva mahāsattvas wishing to attain supreme perfect enlightenment train their mind to be like empty space without discrimination?"

滿慈子言：「譬如虛空，雖以可愛色、香、味、觸擲置其中，而都不生高欣喜愛；雖以非愛色、香、味、觸擲置其中，而都不生下慼憂恚。如是菩薩摩訶薩眾雖遇種種可愛所緣，而不應生高欣喜愛；雖遇種種不可愛緣，而不應生下慼憂恚。安忍淨信常現在前，猶如虛空平等而轉，故說菩薩摩訶薩眾欲證無上正等菩提，應修其心令如虛空無所分別。」

Pūrṇa Maitrāyaṇīputra said, "Just as empty space, even when pleasant forms, smells, tastes, and textures are placed within it, does not give rise to elation, joy, or attachment; and even when unpleasant forms, smells, tastes, and textures are placed within it, does not give rise to dejection, sorrow, or anger. Similarly, bodhisattva-mahāsattvas, even when encountering various pleasant objects, should not give rise to elation, joy, or attachment; and even when encountering various unpleasant objects, should not give rise to dejection, sorrow, or anger. With patience and pure faith always present before them, they function impartially like empty space. Therefore, it is said that bodhisattva-mahāsattvas wishing to attain supreme perfect enlightenment should train their mind to be like empty space, without discrimination."

時，舍利子便問具壽滿慈子言：「虛空無為，諸菩薩眾豈無為攝？」

Then, Śāriputra asked the Venerable Pūrṇa Maitrāyaṇīputra: "Empty space is unconditioned, so are the bodhisattva assemblies included in the unconditioned?"

滿慈子言：「非菩薩眾是無為攝。然諸菩薩修行般若波羅蜜多方便善巧，觀察身心與虛空等，令於境界無所分別，堪修安忍波羅蜜多，謂諸菩薩摩訶薩眾方便善巧，觀察身心無性、無礙與虛空等，堪受種種刀杖等觸。如是菩薩摩訶薩眾方便善巧，依止般若波羅蜜多，觀察身心與虛空等，攝受安忍波羅蜜多，假使恒時地獄猛火、地獄刀杖及餘苦具逼迫其身，亦能忍受，其心平等無動無變。如是菩薩摩訶薩眾修行般若波羅蜜多，攝受般若波羅蜜多，觀察身心與虛空等，堪受眾苦無動無變，如是菩薩摩訶薩眾堪受眾苦無動無變，即是安忍波羅蜜多。如是菩薩摩訶薩眾修行般若波羅蜜多，重苦觸時便作是念：『我從無始生死已來，雖受身心猛利眾苦，而由此苦尚不能得若預流果、若一來果、若不還果、若阿羅漢果、若獨覺菩提，況由此苦能證無上正等菩提！今我身心所受眾苦，既為利樂諸有情故，定證無上正等菩提，是故我今應歡喜受。』如是菩薩摩訶薩眾觀此義故，雖受眾苦而能發生增上猛利歡喜忍受。

Pūrṇa Maitrāyaṇīputra said, "The bodhisattva assemblies are not included in the unconditioned. However, bodhisattvas practice the pāramitā of prajñā (wisdom) with skillful means, contemplating that their body and mind are like empty space, making them free from discrimination toward objects, and capable of cultivating the pāramitā of patience. That is to say, bodhisattva mahāsattvas, with skillful means, contemplate that their body and mind are without inherent nature and without obstruction like empty space, capable of enduring various contacts with swords, sticks, and the like. Such bodhisattva mahāsattvas, with skillful means, relying on prajñāpāramitā, contemplate that their body and mind are like empty space, embracing the pāramitā of patience. Even if the fierce fires of hell, the swords and sticks of hell, and other instruments of suffering constantly press upon their body, they can endure it, their mind remaining equal, unmoved, and unchanged. Such bodhisattva mahāsattvas, practicing prajñāpāramitā, embracing prajñāpāramitā, contemplating that their body and mind are like empty space, are capable of enduring all suffering without movement or change. The ability of such bodhisattva mahāsattvas to endure all suffering without movement or change is precisely the pāramitā of patience. Such bodhisattva mahāsattvas, practicing prajñāpāramitā, when touched by severe suffering, think thus: 'Since beginningless time in the cycle of birth and death, although I have experienced intense bodily and mental suffering, through this suffering I have not yet attained the fruit of stream-entry, once-returner, non-returner, arhatship, or pratyekabuddha enlightenment, much less supreme perfect enlightenment! Now the suffering that my body and mind experience is for the benefit and happiness of all sentient beings, and will definitely lead to supreme perfect enlightenment, so I should joyfully accept it.' Because such bodhisattva mahāsattvas contemplate this meaning, although they experience much suffering, they can generate intense, superior joy in enduring it."

「又，舍利子！譬如有人食百味食，身心適悅生勝歡喜。如是菩薩見乞者來或求資財、或求身分，或因捨施受種種苦，歡喜忍受身心適悅，過前適悅多百千倍。又舍利子！如阿羅漢若見如來、應、正等覺，雖漏已盡而生殊勝信敬喜心。如是菩薩摩訶薩眾見來求者或乞資財、或乞身分，心生殊勝信敬歡喜，能深忍受彼所加害、訶罵、毀謗種種重苦，隨所發起安忍心時，迴向趣求一切智智。如是菩薩摩訶薩眾由隨發起安忍心時，迴向趣求一切智智，常不遠離所修安忍波羅蜜多，與諸有情作大饒益恒無間斷。

"Furthermore, Śāriputra! Just as a person who eats foods of a hundred-flavors experiences physical and mental delight and gives rise to superior joy, similarly, when bodhisattvas see beggars coming to ask for wealth or parts of their body, or when they experience various sufferings due to giving, they joyfully endure it with physical and mental delight that surpasses the previous delight a hundred thousand times over. Moreover, Śāriputra! Just as an arhat who sees the Tathāgata, the Worthy, the Perfectly Enlightened One, though their defilements are already exhausted, still gives rise to superior faith, respect, and joy. Similarly, bodhisattva mahāsattvas, seeing those who come begging for wealth or parts of their body, give rise to superior faith, respect, and joy, able to deeply endure the various severe sufferings inflicted by them—scolding, slander, and abuse—and whenever they give rise to patience, they dedicate it toward the pursuit of omniscient wisdom. Thus, these bodhisattva mahāsattvas, by giving rise to patience and dedicating it toward the pursuit of omniscient wisdom, never depart from the perfection of patience they cultivate, bringing great and unceasing benefit to all sentient beings."

「又，舍利子！諸菩薩摩訶薩欲證無上正等菩提，於諸有情應修安忍，打不報打，罵不報罵，謗不報謗，瞋不報瞋，訶不報訶，忿不報忿，怒不報怒，害不報害，於諸惡事皆能忍受。何以故？舍利子！是諸菩薩摩訶薩眾恒不捨離一切智心，於諸有情欲饒益故。若諸菩薩摩訶薩眾恒不捨離一切智心，於諸有情欲作饒益，假使身受百千矛[矛*(替-曰+貝)]，而無一念報害之心，於彼常生淨信安忍。如是菩薩摩訶薩眾修行安忍波羅蜜多，於諸有情欲作饒益，定當獲得真金色身，相好莊嚴見者歡喜。

"Furthermore, Śāriputra! Bodhisattva mahāsattvas wishing to attain supreme perfect enlightenment should cultivate patience toward all sentient beings—not returning blows for blows, not returning insults for insults, not returning slander for slander, not returning anger for anger, not returning rebukes for rebukes, not returning wrath for wrath, not returning rage for rage, not returning harm for harm—being able to endure all evil things. Why is this so? Śāriputra! These bodhisattva mahāsattvas never abandon the mind of omniscience, desiring to benefit all sentient beings. If bodhisattva mahāsattvas never abandon the mind of omniscience and desire to benefit all sentient beings, even if their body were pierced by hundreds of thousands of spears, they would not have a single thought of retaliation, but would always generate pure faith and patience toward them. Such bodhisattva mahāsattvas, practicing the perfection of patience and desiring to benefit all sentient beings, will definitely attain a body of true gold color, adorned with the major and minor marks, bringing joy to all who see it."

「是故，舍利子！菩薩摩訶薩皆應精勤修安忍力，忍受一切加害等苦。若菩薩摩訶薩修安忍力忍受眾苦，攝受安忍波羅蜜多，是菩薩摩訶薩遠離生死近一切智，能與有情作大饒益。若菩薩摩訶薩愛樂聲聞或獨覺地，是菩薩摩訶薩當知退失菩薩安忍波羅蜜多。所以者何？諸菩薩摩訶薩寧以自身具受生死無邊大苦，而不愛著聲聞、獨覺自利眾善。何以故？舍利子！若菩薩摩訶薩愛著聲聞或獨覺地，是菩薩摩訶薩當知退失自所行處，行他行處。」

"Therefore, Śāriputra! All bodhisattva mahāsattvas should diligently cultivate the power of patience, enduring all sufferings such as harm. If bodhisattva mahāsattvas cultivate the power of patience, endure various sufferings, and embrace the perfection of patience, these bodhisattva mahāsattvas distance themselves from the cycle of birth and death, draw near to omniscience, and can bring great benefit to sentient beings. If bodhisattva mahāsattvas delight in the stage of śrāvakas or pratyekabuddhas, know that these bodhisattva mahāsattvas have fallen away from the bodhisattva perfection of patience. Why is this? Because bodhisattva mahāsattvas would rather fully experience the boundless great suffering of the cycle of birth and death with their own bodies than become attached to the self-benefiting merits of śrāvakas and pratyekabuddhas. Why is this, Śāriputra? If bodhisattva mahāsattvas become attached to the stage of śrāvakas or pratyekabuddhas, know that these bodhisattva mahāsattvas have fallen away from their own sphere of practice and are practicing in another's sphere."

時，舍利子便問具壽滿慈子言：「云何菩薩摩訶薩行他行處？」

Then, Śāriputra asked the Venerable Pūrṇa Maitrāyaṇīputra: "How does a bodhisattva mahāsattva practice in another's sphere?"

滿慈子言：「若菩薩摩訶薩住聲聞地或獨覺地，是菩薩摩訶薩行他行處；若菩薩摩訶薩起聲聞作意或獨覺作意，是菩薩摩訶薩行他行處；若菩薩摩訶薩樂著聲聞相應法教，或樂獨覺相應言論，是菩薩摩訶薩行他行處。

Pūrṇa Maitrāyaṇīputra said, "If a bodhisattva mahāsattva abides in the stage of a śrāvaka or pratyekabuddha, that bodhisattva mahāsattva is practicing in another's sphere; if a bodhisattva mahāsattva gives rise to the intention of a śrāvaka or pratyekabuddha, that bodhisattva mahāsattva is practicing in another's sphere; if a bodhisattva mahāsattva delights in teachings associated with śrāvakas or delights in discourse associated with pratyekabuddhas, that bodhisattva mahāsattva is practicing in another's sphere.

「又，舍利子！若菩薩摩訶薩樂觀色蘊若常若無常，樂觀受、想、行、識蘊若常若無常，是菩薩摩訶薩行他行處。若菩薩摩訶薩樂觀色蘊若樂若苦，樂觀受、想、行、識蘊若樂若苦，是菩薩摩訶薩行他行處。若菩薩摩訶薩樂觀色蘊若我若無我，樂觀受、想、行、識蘊若我若無我，是菩薩摩訶薩行他行處。若菩薩摩訶薩樂觀色蘊若淨若不淨，樂觀受、想、行、識蘊若淨若不淨，是菩薩摩訶薩行他行處。

"Furthermore, Śāriputra! If a bodhisattva mahāsattva delights in contemplating whether the form aggregate is permanent or impermanent, delights in contemplating whether the feeling, perception, mental formations, or consciousness aggregates are permanent or impermanent, that bodhisattva mahāsattva is practicing in another's sphere. If a bodhisattva mahāsattva delights in contemplating whether the form aggregate is pleasant or suffering, delights in contemplating whether the feeling, perception, mental formations, or consciousness aggregates are pleasant or suffering, that bodhisattva mahāsattva is practicing in another's sphere. If a bodhisattva mahāsattva delights in contemplating whether the form aggregate has a self or is selfless, delights in contemplating whether the feeling, perception, mental formations, or consciousness aggregates have a self or are selfless, that bodhisattva mahāsattva is practicing in another's sphere. If a bodhisattva mahāsattva delights in contemplating whether the form aggregate is pure or impure, delights in contemplating whether the feeling, perception, mental formations, or consciousness aggregates are pure or impure, that bodhisattva mahāsattva is practicing in another's sphere."

「又，舍利子！若菩薩摩訶薩樂觀眼處若常若無常，樂觀耳、鼻、舌、身、意處若常若無常，是菩薩摩訶薩行他行處。若菩薩摩訶薩樂觀眼處若樂若苦，樂觀耳、鼻、舌、身、意處若樂若苦，是菩薩摩訶薩行他行處。若菩薩摩訶薩樂觀眼處若我若無我，樂觀耳、鼻、舌、身、意處若我若無我，是菩薩摩訶薩行他行處。若菩薩摩訶薩樂觀眼處若淨若不淨，樂觀耳、鼻、舌、身、意處若淨若不淨，是菩薩摩訶薩行他行處。

"Furthermore, Śāriputra! If a bodhisattva mahāsattva delights in contemplating whether the eye faculty is permanent or impermanent, delights in contemplating whether the ear, nose, tongue, body, or mind faculties are permanent or impermanent, that bodhisattva mahāsattva is practicing in another's sphere. If a bodhisattva mahāsattva delights in contemplating whether the eye faculty is pleasant or suffering, delights in contemplating whether the ear, nose, tongue, body, or mind faculties are pleasant or suffering, that bodhisattva mahāsattva is practicing in another's sphere. If a bodhisattva mahāsattva delights in contemplating whether the eye faculty has a self or is selfless, delights in contemplating whether the ear, nose, tongue, body, or mind faculties have a self or are selfless, that bodhisattva mahāsattva is practicing in another's sphere. If a bodhisattva mahāsattva delights in contemplating whether the eye faculty is pure or impure, delights in contemplating whether the ear, nose, tongue, body, or mind faculties are pure or impure, that bodhisattva mahāsattva is practicing in another's sphere."

「又，舍利子！若菩薩摩訶薩樂觀色處若常若無常，樂觀聲、香、味、觸、法處若常若無常，是菩薩摩訶薩行他行處。若菩薩摩訶薩樂觀色處若樂若苦，樂觀聲、香、味、觸、法處若樂若苦，是菩薩摩訶薩行他行處。若菩薩摩訶薩樂觀色處若我若無我，樂觀聲、香、味、觸、法處若我若無我，是菩薩摩訶薩行他行處。若菩薩摩訶薩樂觀色處若淨若不淨，樂觀聲、香、味、觸、法處若淨若不淨，是菩薩摩訶薩行他行處。

"Furthermore, Śāriputra! If a bodhisattva mahāsattva delights in contemplating whether the form object is permanent or impermanent, delights in contemplating whether sound, smell, taste, touch, or dharma objects are permanent or impermanent, that bodhisattva mahāsattva is practicing in another's sphere. If a bodhisattva mahāsattva delights in contemplating whether the form object is pleasant or suffering, delights in contemplating whether sound, smell, taste, touch, or dharma objects are pleasant or suffering, that bodhisattva mahāsattva is practicing in another's sphere. If a bodhisattva mahāsattva delights in contemplating whether the form object has a self or is selfless, delights in contemplating whether sound, smell, taste, touch, or dharma objects have a self or are selfless, that bodhisattva mahāsattva is practicing in another's sphere. If a bodhisattva mahāsattva delights in contemplating whether the form object is pure or impure, delights in contemplating whether sound, smell, taste, touch, or dharma objects are pure or impure, that bodhisattva mahāsattva is practicing in another's sphere.

「又，舍利子！若菩薩摩訶薩樂觀眼界若常若無常，樂觀耳、鼻、舌、身、意界若常若無常，是菩薩摩訶薩行他行處。若菩薩摩訶薩樂觀眼界若樂若苦，樂觀耳、鼻、舌、身、意界若樂若苦，是菩薩摩訶薩行他行處。若菩薩摩訶薩樂觀眼界若我若無我，樂觀耳、鼻、舌、身、意界若我若無我，是菩薩摩訶薩行他行處。若菩薩摩訶薩樂觀眼界若淨若不淨，樂觀耳、鼻、舌、身、意界若淨若不淨，是菩薩摩訶薩行他行處。

"Furthermore, Śāriputra! If a bodhisattva mahāsattva delights in contemplating whether the eye element is permanent or impermanent, delights in contemplating whether the ear, nose, tongue, body, or mind elements are permanent or impermanent, that bodhisattva mahāsattva is practicing in another's sphere. If a bodhisattva mahāsattva delights in contemplating whether the eye element is pleasant or suffering, delights in contemplating whether the ear, nose, tongue, body, or mind elements are pleasant or suffering, that bodhisattva mahāsattva is practicing in another's sphere. If a bodhisattva mahāsattva delights in contemplating whether the eye element has a self or is selfless, delights in contemplating whether the ear, nose, tongue, body, or mind elements have a self or are selfless, that bodhisattva mahāsattva is practicing in another's sphere. If a bodhisattva mahāsattva delights in contemplating whether the eye element is pure or impure, delights in contemplating whether the ear, nose, tongue, body, or mind elements are pure or impure, that bodhisattva mahāsattva is practicing in another's sphere.

「又，舍利子！若菩薩摩訶薩樂觀色界若常若無常，樂觀聲、香、味、觸、法界若常若無常，是菩薩摩訶薩行他行處。若菩薩摩訶薩樂觀色界若樂若苦，樂觀聲、香、味、觸、法界若樂、若苦是菩薩摩訶薩行他行處。若菩薩摩訶薩樂觀色界若我若無我，樂觀聲、香、味、觸、法界若我若無我，是菩薩摩訶薩行他行處。若菩薩摩訶薩樂觀色界若淨若不淨，樂觀聲、香、味、觸、法界若淨若不淨，是菩薩摩訶薩行他行處。

"Furthermore, Śāriputra! If a bodhisattva mahāsattva delights in contemplating whether the form element is permanent or impermanent, delights in contemplating whether the sound, smell, taste, touch, or dharma elements are permanent or impermanent, that bodhisattva mahāsattva is practicing in another's sphere. If a bodhisattva mahāsattva delights in contemplating whether the form element is pleasant or suffering, delights in contemplating whether the sound, smell, taste, touch, or dharma elements are pleasant or suffering, that bodhisattva mahāsattva is practicing in another's sphere. If a bodhisattva mahāsattva delights in contemplating whether the form element has a self or is selfless, delights in contemplating whether the sound, smell, taste, touch, or dharma elements have a self or are selfless, that bodhisattva mahāsattva is practicing in another's sphere. If a bodhisattva mahāsattva delights in contemplating whether the form element is pure or impure, delights in contemplating whether the sound, smell, taste, touch, or dharma elements are pure or impure, that bodhisattva mahāsattva is practicing in another's sphere.

「又，舍利子！若菩薩摩訶薩樂觀眼識界若常若無常，樂觀耳、鼻、舌、身、意識界若常若無常，是菩薩摩訶薩行他行處。若菩薩摩訶薩樂觀眼識界若樂若苦，樂觀耳、鼻、舌、身、意識界若樂若苦，是菩薩摩訶薩行他行處。若菩薩摩訶薩樂觀眼識界若我若無我，樂觀耳、鼻、舌、身、意識界若我若無我，是菩薩摩訶薩行他行處。若菩薩摩訶薩樂觀眼識界若淨若不淨，樂觀耳、鼻、舌、身、意識界若淨若不淨，是菩薩摩訶薩行他行處。」

"Furthermore, Śāriputra! If a bodhisattva mahāsattva delights in contemplating whether the eye consciousness element is permanent or impermanent, delights in contemplating whether the ear, nose, tongue, body, or mind consciousness elements are permanent or impermanent, that bodhisattva mahāsattva is practicing in another's sphere. If a bodhisattva mahāsattva delights in contemplating whether the eye consciousness element is pleasant or suffering, delights in contemplating whether the ear, nose, tongue, body, or mind consciousness elements are pleasant or suffering, that bodhisattva mahāsattva is practicing in another's sphere. If a bodhisattva mahāsattva delights in contemplating whether the eye consciousness element has a self or is selfless, delights in contemplating whether the ear, nose, tongue, body, or mind consciousness elements have a self or are selfless, that bodhisattva mahāsattva is practicing in another's sphere. If a bodhisattva mahāsattva delights in contemplating whether the eye consciousness element is pure or impure, delights in contemplating whether the ear, nose, tongue, body, or mind consciousness elements are pure or impure, that bodhisattva mahāsattva is practicing in another's sphere."

時，舍利子復問具壽滿慈子言：「云何菩薩摩訶薩行自行處？」

Then, Śāriputra further asked the Venerable Pūrṇa Maitrāyaṇīputra, "How does a bodhisattva mahāsattva practice in his own sphere?"

滿慈子言：「若菩薩摩訶薩修行六種波羅蜜多，一切智智相應作意，是菩薩摩訶薩行自行處。若菩薩摩訶薩修行六種波羅蜜多，一切惡魔不能得便。譬如野干於諸龜、鼈不能得便，不得便故所行自在。如是菩薩摩訶薩眾修行六種波羅蜜多，一切惡魔不能得便，不得便故所行自在。

Pūrṇa Maitrāyaṇīputra said, "If a bodhisattva mahāsattva practices the six perfections with attention connected to omniscient wisdom, that bodhisattva mahāsattva is practicing in his own sphere. If a bodhisattva mahāsattva practices the six perfections, all evil māras cannot take advantage of him. Just as jackals cannot take advantage of turtles and tortoises, and because they cannot take advantage, the turtles and tortoises move about freely. Similarly, when bodhisattva mahāsattvas practice the six perfections, all evil māras cannot take advantage of them, and because they cannot take advantage, the bodhisattvas move about freely.

「又，舍利子！假使惡魔普化三千大千世界諸有情類皆為惡魔，一一惡魔各有爾所魔軍眷屬，前後圍遶來至菩薩摩訶薩所。是菩薩摩訶薩修行六種波羅蜜多，彼諸惡魔不能得便，不得便故所行自在。譬如野干於諸龜、鼈不能得便，不得便故所行自在。

"Furthermore, Śāriputra! Even if evil māras were to transform all sentient beings in the three thousand great thousand world system into evil māras, with each māra having just as many māra armies and retinues surrounding them as they approach the bodhisattva mahāsattva, if this bodhisattva mahāsattva practices the six perfections, all those evil māras cannot take advantage of him, and because they cannot take advantage, he moves about freely. Just as jackals cannot take advantage of turtles and tortoises, and because they cannot take advantage, the turtles and tortoises move about freely.

「是故，舍利子！菩薩摩訶薩應如是學：『我心不應遠離六種波羅蜜多。』若心不離如是六種波羅蜜多，一切惡魔不能得便，不得便故所行自在。」

"Therefore, Śāriputra! Bodhisattva mahāsattvas should learn thus: 'My mind should not be far from the six pāramitās.' If the mind does not depart from these six pāramitās, all evil māras cannot take advantage, and because they cannot take advantage, one moves about freely."

時，舍利子復問具壽滿慈子言：「云何菩薩摩訶薩於諸魔事應如實知？」

Then, Śāriputra further asked the Venerable Pūrṇa Maitrāyaṇīputra, "How should a bodhisattva mahāsattva truly know about māra's activities?"

滿慈子言：「若菩薩摩訶薩不樂聽聞波羅蜜多相應法教，當知是為諸惡魔事。又，舍利子！若菩薩摩訶薩不樂受持波羅蜜多相應法教，當知是為諸惡魔事。又，舍利子！若菩薩摩訶薩不樂讀誦波羅蜜多相應法教，當知是為諸惡魔事。又，舍利子！若菩薩摩訶薩不樂思惟波羅蜜多相應法教，當知是為諸惡魔事。又，舍利子！若菩薩摩訶薩不樂修行波羅蜜多相應法行，當知是為諸惡魔事。諸菩薩摩訶薩覺此事已，作是思惟：『定是惡魔方便障礙我心所求一切智智，我今不應隨彼所欲，應勤修學波羅蜜多。』是菩薩摩訶薩於彼惡魔不應忿恚，亦不應起不堪忍心，若如是行即為安忍波羅蜜多。此菩薩摩訶薩應作是念：『我證無上正等覺時，當為有情說能永斷貪、瞋、癡法，是故今者於彼惡魔不應忿恚。』若時菩薩摩訶薩得如是念，爾時菩薩摩訶薩勝諸惡魔，自在修行布施、淨戒、安忍、精進、靜慮、般若波羅蜜多。若時菩薩摩訶薩一切智智相應作意不現在前，是時菩薩摩訶薩應作是念：『我於今者勿行非處，令我不憶一切智智。』如是菩薩應自責心：『我於今者虛費時日。』」

Pūrṇa Maitrāyaṇīputra said, "If a bodhisattva mahāsattva does not delight in hearing teachings related to the pāramitās, know that this is the work of evil māras. Furthermore, Śāriputra! If a bodhisattva mahāsattva does not delight in upholding teachings related to the pāramitās, know that this is the work of evil māras. Furthermore, Śāriputra! If a bodhisattva mahāsattva does not delight in reciting teachings related to the pāramitās, know that this is the work of evil māras. Furthermore, Śāriputra! If a bodhisattva mahāsattva does not delight in contemplating teachings related to the pāramitās, know that this is the work of evil māras. Furthermore, Śāriputra! If a bodhisattva mahāsattva does not delight in practicing the dharma practices related to the pāramitās, know that this is the work of evil māras. When bodhisattva mahāsattvas realize these things, they think: 'This is definitely evil māras using skillful means to obstruct my mind's pursuit of omniscient wisdom. I should not follow their desires now, but should diligently study and practice the pāramitās.' These bodhisattva mahāsattvas should not be angry at those evil māras, nor should they give rise to a mind of impatience. If they act in this way, it is the pāramitā of patience. These bodhisattva mahāsattvas should think: 'When I attain supreme perfect enlightenment, I will teach sentient beings the dharma that can forever cut off greed, anger, and delusion. Therefore, I should not now be angry at those evil māras.' When bodhisattva mahāsattvas have such thoughts, at that time they overcome all evil māras and freely practice the pāramitās of giving, morality, patience, diligence, concentration, and wisdom. When a bodhisattva mahāsattva's attention associated with omniscient wisdom is not present, at that time the bodhisattva mahāsattva should think: 'May I now not act in the wrong place, causing me to forget omniscient wisdom.' Such bodhisattvas should reproach themselves: 'I am now wasting my days.'"

時，舍利子便問具壽滿慈子言：「齊何名為虛費時日？」

Then, Śāriputra asked the Venerable Pūrṇa Maitrāyaṇīputra: "What constitutes ‘wasting’ one's days?"

滿慈子言：「若菩薩摩訶薩於此六種波羅蜜多隨一現行，不能憶念一切智智，不能迴向一切智智，是菩薩摩訶薩虛費時日，損時日果。若菩薩摩訶薩於此六種波羅蜜多隨一現行，或第二日或第三日，乃能憶念一切智智，及能迴向一切智智，是菩薩摩訶薩雖有所犯，而得名為有時日果。」

Pūrṇa Maitrāyaṇīputra said, "If a bodhisattva-mahāsattva practices any one of these six pāramitās but cannot remember omniscient wisdom, cannot dedicate toward omniscient wisdom, that bodhisattva mahāsattva is wasting days and losing the fruit of those days. If a bodhisattva mahāsattva practices any one of these six pāramitās and either on the second day or the third day can remember omniscient wisdom and can transfer toward omniscient wisdom, although that bodhisattva mahāsattva has committed a fault, they are still said to have the fruit of those days."

爾時，舍利子問滿慈子言：「菩薩安忍與阿羅漢所有安忍有何差別？」

At that time, Śāriputra asked Pūrṇa Maitrāyaṇīputra, "What is the difference between a bodhisattva's patience and an arhat's patience?"

滿慈子言：「今問尊者：妙高山王與小芥子，大小、高下、輕重何別？」

Pūrṇa Maitrāyaṇīputra said, "Let me ask you; What is the difference in size, height, and weight between Mount Sumeru and a tiny mustard seed?"

舍利子言：「無量差別。」

Śāriputra said, "The difference is immeasurable."

滿慈子言：「菩薩安忍與阿羅漢所有安忍亦復如是，不應為問。又，舍利子！於意云何？大海中水、一毛端水，何者為多？」

Pūrṇa Maitrāyaṇīputra said, "The bodhisattva's patience and the arhat's patience are also like this, so one should not ask such a question. Furthermore, Śāriputra! What do you think? Between the water in the great ocean and the water on the tip of a hair, which is more?"

舍利子言：「大海中水、一毛端水，百分、千分乃至鄔波尼殺曇分亦未能比其量多少。」

Śāriputra said, "The water in the great ocean compared to the water on the tip of a hair, even one hundredth, one thousandth, or even one upaniṣad part cannot compare their quantities."

滿慈子言：「菩薩安忍與阿羅漢所有安忍亦復如是，百分、千分乃至鄔波尼殺曇分亦未能比其量多少，是故不應作如是問。」

Pūrṇa Maitrāyaṇīputra said, "The bodhisattva's patience and the arhat's patience are also like this—even one hundredth, one thousandth, or even one upaniṣad part cannot compare their quantities. Therefore, one should not ask such a question."

爾時，佛讚滿慈子言：「善哉！善哉！如汝所說。汝承佛力善說安忍波羅蜜多。若取菩薩摩訶薩忍其量大小、校量聲聞、獨覺忍者，則為欲取如來之忍其量大小，校量聲聞、獨覺等忍。所以者何？諸菩薩眾所成就忍其量無邊，不應校量聲聞等忍。」

At that time, the Buddha praised Pūrṇa Maitrāyaṇīputra, saying, "Excellent! Excellent! As you have said. Through the Buddha's power, you have well explained the pāramitā of patience. If one were to take the measure of a bodhisattva mahāsattva's patience and compare it with the patience of śrāvakas and pratyekabuddhas, it would be like trying to take the measure of a Tathāgata's patience and compare it with the patience of śrāvakas and pratyekabuddhas. Why is this? The patience achieved by the bodhisattva assembly is boundless, and should not be compared with the patience of śrāvakas and others."

爾時，佛告阿難陀言：「汝應受持如滿慈子所說菩薩摩訶薩眾所修安忍波羅蜜多，勿令忘失！」

At that time, the Buddha told Ānanda, "You should uphold what Pūrṇa Maitrāyaṇīputra has said about the pāramitā of patience cultivated by bodhisattva mahāsattvas, and do not let it be forgotten!"

阿難陀曰：「唯然！世尊！我已受持如滿慈子所說菩薩摩訶薩眾所修安忍波羅蜜多，必不忘失！」

Ānanda said, "Yes, World-Honored One! I have already upheld what Pūrṇa Maitrāyaṇīputra has said about the pāramitā of patience cultivated by bodhisattva mahāsattvas, and will certainly not forget it!"

時，薄伽梵說是經已，具壽滿慈子、具壽舍利子、具壽阿難陀，及餘聲聞、諸菩薩眾，并餘一切天、龍、藥叉、阿素洛等，聞佛所說皆大歡喜、信受奉行。

Then, when the Bhagavān had finished speaking this sūtra, the Venerable Pūrṇa Maitrāyaṇīputra, the Venerable Śāriputra, the Venerable Ānanda, and the remaining śrāvakas and bodhisattva assemblies, together with all devas, nāgas, yakṣas, asuras, and others, having heard what the Buddha had said, all greatly rejoiced, believed, accepted, and practiced accordingly.

大般若波羅蜜多經卷第五百八十九