般若波羅蜜多品第十一之一
「復次舍利子！云何菩薩摩訶薩般若波羅蜜多？菩薩摩訶薩為阿耨多羅三藐三菩提故，依此勤修行菩薩行。舍利子！菩薩行般若波羅蜜多故，於菩薩藏微妙法門慇懃鄭重聽聞受持、若讀若誦、思擇義理，既能通達復為他人廣宣敷演開示其要。舍利子！若有菩薩摩訶薩聞我說已如法奉行，於菩薩藏微妙法門慇懃鄭重聽聞受持、讀誦研尋、通達其義，為他宣說廣開示已，當知是人證得如是無盡慧相。舍利子，如是慧者為何等相？云何入證？舍利子！所言慧者以聞為相，菩薩之人如理證入，是故說為無盡慧相。又舍利子！如是之相，我當廣說。謂此相者，菩薩摩訶薩為求正法，欲樂為相、欲解為相、方便為相、善友為相、無慢為相、於多聞所恭敬為相、尊重為相、旋繞為相、謙敬為相、親覲為相、諦聞為相、承事為相、思惟為相、不亂為相、珍寶想為相、良藥想為相、息諸病想為相、念器為相、趣覺為相、樂大慧為相、證入覺為相、聞無厭足為相、捨增益為相、調順離薪為相、親近多聞者為相、於諸作事喜愛為相、身調適為相、心勇銳為相。又舍利子！菩薩摩訶薩於聽法眾無倦聽聞為相、聽聞正義為相、聽聞正法為相、聽聞正行為相、聽聞證智為相、聽聞波羅蜜多為相、聽聞菩薩藏法為相、聽聞諸攝法為相、聽聞方便善巧為相、聽聞梵住為相、聽聞神通為相、聽聞正念正智為相、聽聞念住為相、聽聞正勝為相、聽聞神足為相、聽聞緣起為相、聽聞無常為相、聽聞苦法為相、聽聞無我為相、聽聞寂靜為相、聽聞空為相、聽聞無相為相、聽聞無願為相、聽聞無加行為相、聽聞善根加行為相。又舍利子！如是自在為相、聞法為相、對治雜染為相、制伏一切煩惱想為相、讚美智者為相、親覲聖者為相、遠離非聖為相、聽聞聖者為相、聽聞諸根為相、聽聞修習隨念為相、聽聞覺分為相、聽聞聖八支道為相、聽聞如來力無所畏大慈大悲大喜大捨無礙辯才十八不共佛法為相。如是舍利子！當知菩薩摩訶薩若於此聽聞即於此解了，若於此解了即於此正行。何以故？舍利子！若菩薩摩訶薩於菩薩藏微妙法門聞相趣入，方便無量。吾今略說四十一種。舍利子！何等為相？一者若有菩薩於此法門生欲樂者，當知此菩薩摩訶薩即為聽聞聞便解了，既解了已便行正行。二者若有菩薩於此法門生於欲解，當知此人即是聽聞解了行於正行。三者若有菩薩於此法門方便趣入，當知此人即是聽聞解了行於正行。四者若有菩薩親近善友，此人即為聽聞解了行於正行。五者若有菩薩於多聞所心無有慢，此人即為聽聞解了行於正行。六者若有菩薩恭敬多聞，此人即為聽聞解了行於正行。七者若有菩薩於多聞者生尊重心，此人即為聽聞解了行於正行。八者若有菩薩於多聞所旋遶奉敬，此人即為聽聞解了行於正行。九者若有菩薩於多聞所行謙下心，此人即為聽聞解了行於正行。十者若有菩薩親近多聞，此人即為聽聞解了行於正行。十一若有菩薩於多聞所攝耳諦聽，此人即為聽聞解了行於正行。十二若有菩薩於多聞所承事迎逆，此人即為聽聞解了行於正行。十三若有菩薩於多聞所思惟義趣心定不亂，此人即為聽聞解了行於正行。十四若有菩薩於多聞所起珍寶想，此人即為聽聞解了行於正行。十五若有菩薩於多聞所起良藥想，此人即為聽聞解了行於正行。十六若有菩薩於多聞所能起息滅貪瞋癡想，此人則為聽聞解了行於正行。十七若有菩薩於多聞所聞已能持，此人則為聽聞解了行於正行。十八若有菩薩趣覺於法，此人則為聽聞解了行於正行。十九若有菩薩於多聞所樂其智慧，此人則為聽聞解了行於正行。二十若有菩薩於多聞所聞已覺悟，此人則為聽聞解了行於正行。二十一若有菩薩聞無厭足，此人則為聽聞解了行於正行。二十二若有菩薩聞說柁那便增長捨，此人則為聽聞解了行於正行。二十三若有菩薩聞說尸羅便守護戒，此人則為聽聞解了行於正行。二十四若有菩薩聞說羼底便能修忍，此人則為聽聞解了行於正行。二十五若有菩薩聞說毘利耶便起正勤無倦精進，此人則為聽聞解了行於正行。二十六若有菩薩聞說靜慮便入靜慮其心不散，此人則為聽聞解了行於正行。二十七若有菩薩聞說般羅若，其心決定便修智慧為盡諸漏，此人則為聽聞解了行於正行。二十八若有菩薩於多聞所生大歡喜，此人則為聽聞解了行於正行。二十九若有菩薩聽聞法已身調適者，此人則為聽聞解了行於正行。三十若有菩薩聽聞法已其心勇銳，此人則為聽聞解了行於正行。三十一若有菩薩聞大乘經心生信欲，此人則為聽聞解了行於正行。三十二若有菩薩聞攝法已其心趣入，此人則為聽聞解了行於正行。三十三若有菩薩聞說念住便即趣於身受心法，此人則為聽聞解了行於正行。三十四若有菩薩聞說正勝，便於惡法已生未生若背若捨，若彼善法已生未生不捨覺轉，此人則為聽聞解了行於正行。三十五若有菩薩聞說神足，即能奉行生身輕性、生心輕性、生欲輕性，此人則為聽聞解了行於正行。三十六若有菩薩聞說靜慮便靜思惟其心趣入，此人則為聽聞解了行於正行。三十七若有菩薩聞諸法中不輕蔑行，便於眾生起大慈心、於入苦者起大悲心、於正法所起大喜心、於不善所起大捨心，此人則為聽聞解了行於正行。三十八若有菩薩聞說根已，其心趣入於彼諸根，所謂信根、精進根、念根、慧根、三摩地根，此人則為聽聞解了行於正行。三十九若有菩薩聞說覺分，其心趣入覺悟法性，此人則為聽聞解了行於正行。四十若有菩薩聞說道支，其心趣入涅槃正路，此人則為聽聞解了行於正行。四十一若有菩薩聞說如來力無所畏大慈大悲大喜大捨無礙辯才十八不共佛法，及餘無量諸佛正法皆聽聞已，其心趣入阿耨多羅三藐三菩提，此人如是如法聽聞，既聽聞已便能解了，既解了已行於正行。舍利子！我已說是四十一法趣入聞相、諸菩薩摩訶薩當於中學。舍利子！如是名為菩薩摩訶薩修行般若波羅蜜多聞慧本相。
Furthermore, Śāriputra! What is the prajñāpāramitā of bodhisattva mahāsattvas? Bodhisattva mahāsattvas diligently practice the bodhisattva path for the sake of anuttarā-samyak-saṃbodhi, relying on this. Śāriputra! Because bodhisattvas practice prajñāpāramitā, they earnestly and respectfully listen to, retain, read, recite, contemplate, and discern the meaning of the subtle Dharma gates of the bodhisattva treasury. Having comprehended it, they then extensively expound and reveal its essentials to others.
Śāriputra! If there are bodhisattva mahāsattvas who, having heard my explanation, practice accordingly, earnestly and respectfully listening to, retaining, reading, reciting, investigating, and comprehending the meaning of the subtle Dharma gates of the bodhisattva treasury, and then expounding and revealing it widely to others, you should know that such people have realized the characteristics of inexhaustible wisdom. Śāriputra, what are the characteristics of such wisdom? How does one enter and realize it? Śāriputra! What is called wisdom has listening as its characteristic. Bodhisattvas realize it in accordance with reason, therefore it is called the characteristic of inexhaustible wisdom.
Furthermore, Śāriputra! I will extensively explain these characteristics. These characteristics are: for bodhisattva mahāsattvas seeking the true Dharma, desire is a characteristic, aspiration to understand is a characteristic, skillful means is a characteristic, good friends are a characteristic, lack of pride is a characteristic, respect for those of great learning is a characteristic, reverence is a characteristic, circumambulation is a characteristic, humility is a characteristic, close attendance is a characteristic, attentive listening is a characteristic, serving is a characteristic, contemplation is a characteristic, non-distraction is a characteristic, viewing as a precious jewel is a characteristic, viewing as good medicine is a characteristic, viewing as curing all illnesses is a characteristic, mindfulness is a characteristic, inclination towards enlightenment is a characteristic, delighting in great wisdom is a characteristic, entering into realization is a characteristic, insatiable listening is a characteristic, abandoning exaggeration is a characteristic, being well-disciplined and free from defilements is a characteristic, associating with the learned is a characteristic, taking joy in all tasks is a characteristic, physical well-being is a characteristic, and mental vigor is a characteristic.
Furthermore, Śāriputra! For bodhisattva mahāsattvas, tirelessly listening among the Dharma assembly is a characteristic, listening to right meaning is a characteristic, listening to right Dharma is a characteristic, listening to right conduct is a characteristic, listening to realizing wisdom is a characteristic, listening to pāramitās is a characteristic, listening to bodhisattva treasury teachings is a characteristic, listening to all encompassing teachings is a characteristic, listening to skillful means is a characteristic, listening to divine abodes is a characteristic, listening to supernatural powers is a characteristic, listening to right mindfulness and right knowledge is a characteristic, listening to foundations of mindfulness is a characteristic, listening to right efforts is a characteristic, listening to bases of spiritual power is a characteristic, listening to dependent origination is a characteristic, listening to impermanence is a characteristic, listening to suffering is a characteristic, listening to non-self is a characteristic, listening to tranquility is a characteristic, listening to emptiness is a characteristic, listening to signlessness is a characteristic, listening to wishlessness is a characteristic, listening to non-action is a characteristic, and listening to practices of good roots is a characteristic.
Furthermore, Śāriputra! Mastery is a characteristic, listening to Dharma is a characteristic, counteracting defilements is a characteristic, subduing all afflictive thoughts is a characteristic, praising the wise is a characteristic, attending to the noble ones is a characteristic, distancing from the ignoble is a characteristic, listening to the noble ones is a characteristic, listening about the faculties is a characteristic, listening about cultivating mindfulness is a characteristic, listening about the factors of enlightenment is a characteristic, listening about the Noble Eightfold Path is a characteristic, and listening about the Tathāgata's powers, fearlessnesses, great loving-kindness, great compassion, great joy, great equanimity, unobstructed eloquence, and eighteen unique qualities of a Buddha is a characteristic.
Thus, Śāriputra! You should know that when bodhisattva mahāsattvas listen to these, they understand them, and when they understand them, they practice them correctly. Why? Śāriputra! When bodhisattva mahāsattvas enter into the characteristics of listening to the subtle Dharma gates of the bodhisattva treasury, their skillful means are limitless. I will now briefly explain forty-one kinds.
Śāriputra! What are these characteristics? First, if there are bodhisattvas who develop desire for this Dharma gate, you should know that these bodhisattva mahāsattvas listen, understand upon hearing, and having understood, practice correctly. Second, if there are bodhisattvas who develop aspiration to understand this Dharma gate, you should know that these people listen, understand, and practice correctly. Third, if there are bodhisattvas who skillfully enter into this Dharma gate, you should know that these people listen, understand, and practice correctly. Fourth, if there are bodhisattvas who associate with good friends, these people listen, understand, and practice correctly. Fifth, if there are bodhisattvas who are not proud in the presence of the learned, these people listen, understand, and practice correctly. Sixth, if there are bodhisattvas who respect the learned, these people listen, understand, and practice correctly. Seventh, if there are bodhisattvas who generate reverence for the learned, these people listen, understand, and practice correctly. Eighth, if there are bodhisattvas who circumambulate and pay homage to the learned, these people listen, understand, and practice correctly. Ninth, if there are bodhisattvas who are humble in the presence of the learned, these people listen, understand, and practice correctly. Tenth, if there are bodhisattvas who associate closely with the learned, these people listen, understand, and practice correctly.
Eleventh, if there are bodhisattvas who attentively listen to the learned, these people listen, understand, and practice correctly. Twelfth, if there are bodhisattvas who serve and welcome the learned, these people listen, understand, and practice correctly. Thirteenth, if there are bodhisattvas who contemplate the meaning with undistracted minds in the presence of the learned, these people listen, understand, and practice correctly. Fourteenth, if there are bodhisattvas who view the learned as precious jewels, these people listen, understand, and practice correctly. Fifteenth, if there are bodhisattvas who view the learned as good medicine, these people listen, understand, and practice correctly. Sixteenth, if there are bodhisattvas who can generate the idea of extinguishing greed, anger, and delusion in the presence of the learned, these people listen, understand, and practice correctly. Seventeenth, if there are bodhisattvas who can retain what they hear from the learned, these people listen, understand, and practice correctly. Eighteenth, if there are bodhisattvas who incline towards enlightenment through the Dharma, these people listen, understand, and practice correctly. Nineteenth, if there are bodhisattvas who delight in the wisdom of the learned, these people listen, understand, and practice correctly. Twentieth, if there are bodhisattvas who awaken upon hearing from the learned, these people listen, understand, and practice correctly.
Twenty-first, if there are bodhisattvas who are insatiable in listening, these people listen, understand, and practice correctly. Twenty-second, if there are bodhisattvas who increase in generosity upon hearing about dāna, these people listen, understand, and practice correctly. Twenty-third, if there are bodhisattvas who protect precepts upon hearing about śīla, these people listen, understand, and practice correctly. Twenty-fourth, if there are bodhisattvas who can cultivate patience upon hearing about kṣānti, these people listen, understand, and practice correctly. Twenty-fifth, if there are bodhisattvas who generate right effort and tireless diligence upon hearing about vīrya, these people listen, understand, and practice correctly. Twenty-sixth, if there are bodhisattvas who enter into meditation without distraction upon hearing about dhyāna, these people listen, understand, and practice correctly. Twenty-seventh, if there are bodhisattvas who, upon hearing about prajñā, resolutely cultivate wisdom to exhaust all defilements, these people listen, understand, and practice correctly. Twenty-eighth, if there are bodhisattvas who generate great joy in the presence of the learned, these people listen, understand, and practice correctly. Twenty-ninth, if there are bodhisattvas whose bodies become well-disposed after hearing the Dharma, these people listen, understand, and practice correctly. Thirtieth, if there are bodhisattvas whose minds become vigorous after hearing the Dharma, these people listen, understand, and practice correctly.
Thirty-first, if there are bodhisattvas who generate faith and aspiration upon hearing Mahayana sutras, these people listen, understand, and practice correctly. Thirty-second, if there are bodhisattvas whose minds incline towards the all-encompassing teachings upon hearing them, these people listen, understand, and practice correctly. Thirty-third, if there are bodhisattvas who incline towards the body, sensations, mind, and phenomena upon hearing about the foundations of mindfulness, these people listen, understand, and practice correctly. Thirty-fourth, if there are bodhisattvas who, upon hearing about the right efforts, abandon evil dharmas whether arisen or not yet arisen, and do not abandon but develop good dharmas whether arisen or not yet arisen, these people listen, understand, and practice correctly. Thirty-fifth, if there are bodhisattvas who, upon hearing about the bases of spiritual power, can practice to generate lightness of body, lightness of mind, and lightness of aspiration, these people listen, understand, and practice correctly. Thirty-sixth, if there are bodhisattvas who quietly contemplate and their minds incline towards meditation upon hearing about dhyāna, these people listen, understand, and practice correctly.
Thirty-seventh, if there are bodhisattvas who, upon hearing about not despising any dharmas, generate great loving-kindness towards sentient beings, great compassion towards those in suffering, great joy towards the true Dharma, and great equanimity towards unwholesome states, these people listen, understand, and practice correctly. Thirty-eighth, if there are bodhisattvas whose minds incline towards the faculties upon hearing about them, namely the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of wisdom, and the faculty of samādhi, these people listen, understand, and practice correctly. Thirty-ninth, if there are bodhisattvas whose minds incline towards awakening to the nature of dharmas upon hearing about the factors of enlightenment, these people listen, understand, and practice correctly. Fortieth, if there are bodhisattvas whose minds incline towards the right path to nirvana upon hearing about the limbs of the path, these people listen, understand, and practice correctly. Forty-first, if there are bodhisattvas who, upon hearing about the Tathāgata's powers, fearlessnesses, great loving-kindness, great compassion, great joy, great equanimity, unobstructed eloquence, eighteen unique qualities of a Buddha, and other innumerable true Dharmas of the Buddhas, incline their minds towards anuttarā-samyak-saṃbodhi, these people listen according to the Dharma, and having listened, they understand, and having understood, they practice correctly.
Śāriputra! I have explained these forty-one dharmas for entering into the characteristics of listening. Bodhisattva mahāsattvas should train in them. Śāriputra! This is called the fundamental characteristic of the wisdom of listening for bodhisattva mahāsattvas practicing prajñāpāramitā.
「復次舍利子！菩薩摩訶薩修行般若波羅蜜多行菩薩行者，應於如是大菩薩藏微妙法門，鄭重聽聞受持讀誦思惟其義通微妙法，復為他人廣分別說，是行資糧。舍利子！云何菩薩摩訶薩於如是法而起正行？舍利子！菩薩於法起正行者，所謂如說修行建立而住，是名於法而起正行。若復有能一切不取，是名於法而起正行。何以故？舍利子！若取於法即名邪行。無處無位執取法人，由如是法能得出離，必無是處。何以故？無取行人、於法無行，尚應生疑，無作用故，況取法行而非邪行？是故應當不取諸法而行正行。又舍利子！若於諸法無有障礙，是名正行。若於諸法不輕蔑者，是名正行。若於諸法不取不捨不生不滅，是名正行。乃至若於諸法無合無散，是名正行。又舍利子！如我所說若有是處，無有少法而可見聞亦無可說，如是一切諸法非可得見、非可執取。何以故？一切諸法皆是一相，所謂無相。
Furthermore, Śāriputra! Bodhisattva mahāsattvas practicing the prajñāpāramitā and walking the bodhisattva path should diligently listen to, receive, hold, read, recite, contemplate the meaning, and comprehend the subtle Dharma of this great bodhisattva treasury, and then extensively explain it to others. This is the accumulation of provisions for the path.
Śāriputra! How do bodhisattva mahāsattvas practice correctly with regard to this Dharma? Śāriputra! Bodhisattvas practice correctly with regard to the Dharma when they practice and establish themselves according to what is taught. This is called correct practice with regard to the Dharma. Furthermore, if one is able to not grasp at anything, this is called correct practice with regard to the Dharma. Why? Śāriputra! If one grasps at the Dharma, this is called wrong practice. There is no place or position for a person who grasps at the Dharma to attain liberation through such a Dharma. Why? Even for one who practices without grasping, who does not practice with regard to the Dharma, doubt should still arise, because there is no function. How much more so for one who practices by grasping at the Dharma - how could this not be wrong practice? Therefore, one should practice correctly by not grasping at any dharmas.
Furthermore, Śāriputra! If one has no obstacles with regard to dharmas, this is called correct practice. If one does not despise any dharmas, this is called correct practice. If with regard to dharmas one neither grasps nor abandons, neither produces nor extinguishes, this is called correct practice. Up to if with regard to dharmas there is neither combining nor dispersing, this is called correct practice.
Furthermore, Śāriputra! As I have explained, if there is such a case, there is not even a small dharma that can be seen or heard, nor is there anything that can be said. All such dharmas cannot be seen or grasped. Why? All dharmas are of one characteristic, namely, the characteristic of no characteristics.
「又舍利子！一切諸法性本無相。若有菩薩說於無相，是則無相還應可說。何以故？無相有相皆無相故，不可說言此為有相、此為無相。舍利子！若有菩薩摩訶薩能悟如是一切法相，即是無相，不可得見、不可執取、如法了知，是名正行。菩薩摩訶薩勤修如是正法行已，當於諸法證入無障照明之慧。如是舍利子！是名菩薩摩訶薩般若波羅蜜多正行之相。」
Furthermore, Śāriputra! The nature of all dharmas is fundamentally without characteristics. If a bodhisattva speaks about the characteristicless, then the characteristicless should still be expressible. Why? Because both the characteristicless and the characterized are without characteristics, one cannot say 'this has characteristics' or 'this is without characteristics'.
Śāriputra! If a bodhisattva mahāsattva can realize that the characteristics of all dharmas are thus without characteristics, cannot be seen, cannot be grasped, and understands them according to the Dharma, this is called correct practice. After the bodhisattva mahāsattva diligently cultivates such correct Dharma practice, they will attain unobstructed illuminating wisdom regarding all dharmas.
Thus, Śāriputra! This is called the characteristic of the correct practice of prajñāpāramitā for bodhisattva mahāsattvas.
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to further expound this meaning, spoke verses saying:
安住正行聰叡者， 於菩薩藏善決定， 此人於法不起執， 無執取行相如是。
Those who dwell in right conduct with wisdom, Are well-established in the bodhisattva treasury. These people do not cling to dharmas, This is the characteristic of non-grasping practice.
證得諸法不為空， 非於諸法空平等， 又非空法有所執， 無執正行相如是。
Realizing that dharmas are not empty, Not equating emptiness with all dharmas, Nor grasping at empty dharmas, This is the characteristic of non-grasping right practice.
於法無取亦無捨， 亦非取法以為法， 無取是名諸法相， 無取正行相如是。
Neither grasping nor rejecting dharmas, Nor taking dharmas as dharmas, Non-grasping is the characteristic of all dharmas, This is the characteristic of non-grasping right practice.
若於諸法智無礙， 此智無有不焚燒， 於焚燒智無所執， 諸法正行相如是。
If one has unobstructed wisdom regarding all dharmas, This wisdom burns away everything, Yet does not cling to the burning wisdom, This is the characteristic of right practice in all dharmas.
智者安住遠離德， 於法應起勤精進， 若能依止軌則行， 爾時當入清淨門。
The wise dwell in the virtue of detachment, They should arouse diligent effort towards the Dharma, If one can practice according to the precepts, Then one will enter the gate of purity.
是清淨門通諸法， 亦了有情諸欲解， 智者雖知無所觀， 而能演宣如是法。
This gate of purity penetrates all dharmas, And understands the desires and inclinations of sentient beings, The wise, though knowing, do not observe, Yet can expound such dharmas.
於甚深法了勝義， 常於深義勝決擇， 踊現無邊功德行， 明智多聞如大海。
Understanding the supreme meaning of profound dharmas, Always discerning the supreme meaning of the profound, Manifesting boundless meritorious practices, Their wisdom and learning vast as the ocean.
於彼所說諸文義， 究竟無能證得者， 以彼文義俱無邊， 真實正行恒無動。
Regarding the doctrines and meanings they expound, Ultimately none can fully realize them, For their doctrines and meanings are both limitless, True right practice is ever unwavering.
「復次舍利子！菩薩摩訶薩修行般若波羅蜜多時，於菩薩藏微妙法門殷重聽聞，乃至為他如法說已，當知是菩薩摩訶薩於一切法獲得光明，能破一切無明黑闇及諸翳膜。舍利子！如是光明即為智慧。何以故？善不善法皆能明了如實知故。是菩薩摩訶薩修如是法獲明慧已，乃至命難眾苦因緣，決定不造諸不善法。舍利子！是菩薩摩訶薩為欲永滅不善法故，隨所聞法極善通達，既通達已是則說為牟尼寂靜。如是舍利子！是名菩薩摩訶薩修行般若波羅蜜多時正行之相。」
Furthermore, Śāriputra! When bodhisattva mahāsattvas practice the prajñāpāramitā, they earnestly listen to the subtle Dharma gates of the bodhisattva treasury, up to explaining it to others according to the Dharma. You should know that these bodhisattva mahāsattvas obtain the light of all dharmas, which can break through all the darkness of ignorance and various obscurations.
Śāriputra! This light is wisdom. Why? Because it clearly understands and truly knows both wholesome and unwholesome dharmas. These bodhisattva mahāsattvas, having obtained clear wisdom by practicing such dharmas, will definitely not create any unwholesome dharmas even in the face of life-threatening difficulties and various suffering circumstances.
Śāriputra! These bodhisattva mahāsattvas, in order to permanently eliminate unwholesome dharmas, thoroughly comprehend whatever Dharma they hear. Having comprehended it, this is called the silence of the sage. Thus, Śāriputra! This is called the characteristic of correct practice when bodhisattva mahāsattvas practice the prajñāpāramitā.
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to further expound this meaning, spoke verses saying:
如人入闇室， 覆蔽絕光明， 雖有眾色像， 非明眼所見。
Like a person entering a dark room, Covered and devoid of light, Though there are many forms and images, They cannot be seen by clear eyes.
如是雖有人， 內具諸明解， 不聞於正法， 善惡何能曉？
Likewise, though there are people Who internally possess various understandings, If they do not hear the true Dharma, How can they discern good and evil?
多聞解了法， 多聞不造惡， 多聞捨無義， 多聞得涅槃。
One who is learned understands the Dharma, One who is learned does not commit evil, One who is learned abandons what is meaningless, One who is learned attains nirvana.
善聽增長聞， 聞能增長慧， 慧能修淨義， 得義能招樂。
Good listening increases learning, Learning can increase wisdom, Wisdom can cultivate pure meaning, Attaining meaning can bring happiness.
聰慧得義已， 證現法涅槃， 淨覺法相應， 證得第一樂。
The wise, having attained the meaning, Realize nirvana in this very life, Pure awakening accords with the Dharma, Attaining the supreme bliss.
聞菩薩藏已， 正法善安住， 為世大光明， 行菩提妙行。
Having heard the Bodhisattva treasury, One dwells well in the true Dharma, Becoming a great light for the world, Practicing the wondrous path of enlightenment.
「復次舍利子！菩薩摩訶薩為欲修行般若波羅蜜多故，於能受持菩薩藏經正行人所深起敬心善知識想。既生想已，又於大菩薩藏微妙法門倍復尋求，令此法門轉增明淨。舍利子！是菩薩摩訶薩為求菩薩藏故，發生信欲、策勵正勤、撿攝其心令定安住。是菩薩摩訶薩於四正斷方便修成，一切法中得無障礙。如是舍利子，是名菩薩摩訶薩般若波羅蜜多正行之相。」
Furthermore, Śāriputra! For the sake of practicing the prajñāpāramitā, bodhisattva mahāsattvas deeply develop a respectful mind and view as good friends those who can uphold and correctly practice the Bodhisattva Piṭaka scriptures. Having generated this view, they further seek out the subtle Dharma gates of the great Bodhisattva Piṭaka, causing these Dharma gates to become increasingly clear and pure.
Śāriputra! These bodhisattva mahāsattvas, in order to seek the Bodhisattva Piṭaka, generate faith and desire, arouse right diligence, and collect and settle their minds in concentration. These bodhisattva mahāsattvas perfect the skillful means of the four right efforts, attaining unobstructed freedom in all dharmas. Thus, Śāriputra, this is called the characteristic of the correct practice of prajñāpāramitā for bodhisattva mahāsattvas.
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to further expound this meaning, spoke verses saying:
所謂說法者， 即為善知識， 恭敬聽聞法， 安住於正行。
Those who expound the Dharma Are indeed good friends. Respectfully listening to the Dharma, One abides in right conduct.
欲解常無退， 精進常高勇， 淨慧常修治， 於智常安住。
Aspiration is always unwavering, Diligence is always lofty and courageous. Pure wisdom is constantly cultivated, Always dwelling in wisdom.
自然達諸法， 不隨於信行， 以智觀於法， 是為諸佛說。
Naturally comprehending all dharmas, Not following faith-based practices, Observing dharmas with wisdom, This is what all Buddhas teach.
智者分別句， 趣義善加學， 於白黑品等， 常修常遠離。
The wise discern phrases, Diligently studying their meaning. Regarding wholesome and unwholesome qualities, Always cultivate and always avoid respectively.
心曾無厭倦， 於法無退沒， 身欲並輕安， 速得心精進。
The mind is never weary, Never regressing in the Dharma. Body and desires become light and at ease, Quickly attaining mental diligence.
由聞法增智， 智增無退念， 智恒依念住， 了知淨穢法。
By hearing the Dharma, wisdom increases; As wisdom increases, mindfulness never regresses. Wisdom always relies on mindfulness, Understanding pure and impure dharmas.
學於無上法， 趣勝念慧力， 了眾生欲解， 自學於長夜。
Studying the unsurpassed Dharma, Inclining towards supreme mindfulness and wisdom, Understanding beings' desires and inclinations, One studies through the long night [of samsara].
學法已昇進， 極進智清淨， 了眾生欲解， 如解便開示。
Having studied the Dharma, one advances, Progressing to the utmost, wisdom becomes pure. Understanding beings' desires and inclinations, One expounds as they understand.
「復次舍利子！菩薩摩訶薩修行般若波羅蜜多時，於菩薩藏微妙法門如是尋求通達覺慧，依是清淨善法明門，菩薩常應如是修學。舍利子！若有菩薩摩訶薩於法修學，應作是念：『二因二緣能發正見。何等為二？所謂從他聞音及以內自如理作意。』彼復思惟：『從他聞音、如理作意，為何等相？』尋重思惟：『若有樂定修相應行諸菩薩等，未曾聽聞大菩薩藏微妙法門，又不聽聞聖法律教，但於三摩地中生知足想。當知是人以慢力故起增上慢，我說是人不能解脫生老病死愁歎憂苦諸熱惱等。既不脫諸熱惱等苦，豈得脫彼五門生死？為之沈溺流轉不息。是諸眾生實非解脫而便自謂我已解脫，實未離苦而便自謂出離眾苦。是故如來依是人故如實說法，若能從他隨順聽聞，是則解脫諸老死等。』復作是言：『如我先聞薄伽梵說：
Furthermore, Śāriputra! When bodhisattva mahāsattvas practice the prajñāpāramitā, they seek to comprehend and realize wisdom in this way regarding the subtle Dharma gates of the bodhisattva treasury. Relying on this pure and good Dharma illumination, bodhisattvas should always train in this way.
Śāriputra! If there are bodhisattva mahāsattvas training in the Dharma, they should think thus: "There are two causes and two conditions that can give rise to right view. What are these two? Namely, hearing from others and internally applying proper attention."
They further contemplate: "What are the characteristics of hearing from others and applying proper attention?" Upon deep reflection, they think: "If there are bodhisattvas who delight in practicing meditation, but have never heard the subtle Dharma gates of the great bodhisattva treasury, nor have they heard the teachings of the noble Dharma and Vinaya, and only generate a notion of contentment within samādhi, you should know that such people, due to the power of pride, give rise to overweening pride. I say that such people cannot be liberated from birth, old age, sickness, death, sorrow, lamentation, suffering, and distress. Since they are not freed from such afflictions and suffering, how could they be liberated from the five realms of rebirth? They sink and cycle endlessly in these. These beings are not truly liberated, yet they claim 'I am liberated'; they have not truly transcended suffering, yet they claim to have escaped all suffering. Therefore, the Tathāgata, for the sake of such people, teaches the Dharma as it truly is. If they can listen accordingly to others, then they will be liberated from old age, death, and so forth."
He further says: "As I have heard the Bhagavān say before:
多聞解了法， 多聞不造惡， 多聞捨無義， 多聞得涅槃。
One who is learned understands the Dharma, One who is learned does not commit evil, One who is learned abandons what is meaningless, One who is learned attains nirvana.
善聽增長聞， 聞能增長慧， 慧能修淨義， 得義能招樂。
Good listening increases learning, Learning can increase wisdom, Wisdom can cultivate pure meaning, Attaining meaning can bring happiness.
聰慧得義已， 證現法涅槃， 聞法淨黠慧， 證得第一樂。」』
The wise, having attained the meaning, Realize nirvana in this very life, Hearing the Dharma purifies sharp wisdom, Attaining the supreme bliss.
「是故舍利子！諸菩薩摩訶薩如是思已，當於大菩薩藏微妙法門，及以聖法毘奈耶教，殷重聽聞受持讀誦，廣為他人敷演開示。
Therefore, Śāriputra! The bodhisattva mahāsattvas, having reflected thus, should earnestly listen to, receive, hold, read, and recite the subtle Dharma gates of the great bodhisattva treasury, as well as the teachings of the noble Dharma and Vinaya, and extensively expound and reveal them to others.
「復次舍利子！若諸含識於菩薩藏微妙法門雖復聽聞，而不如理方便作意，當知是人於彼聖道不能正行。是故如來依是人故說正法要，作如是言，若欲解脫生老病死，當具內自如理思惟。諸菩薩等應如是學。舍利子！云何名為如理方便？何等菩薩如理作意而能修學？舍利子！菩薩摩訶薩如理方便者，無有一法若合若離。何以故？如理方便非方便故。又舍利子！菩薩摩訶薩若有安住如理方便及作意者，當知此相但是音聲，而此音聲性無所起亦不轉起，及由彼故而發音聲。何以故？彼一切皆不可得故。又復菩薩觀是音聲前際後際，從何而生滅往何所？如是觀察了不可得。又更推求如此聲者，為在已說、為在今說、為在當說？又重推求如是聲者，若已所說、若今所說、若當所說？如是聲者，若為斷故已說、若為斷故今說、若為斷故當說？如是聲者，若為證故已說、若為證故今說、若為證故當說？是菩薩如是一切尋求聲已都無得者，又更觀察，若過去相、若未來相、若現在相，如是觀已皆不可得。舍利子！若菩薩摩訶薩如是正觀察時，是名如理方便作意。是故如理方便菩薩摩訶薩，於如是觀應具修學。
Furthermore, Śāriputra! If sentient beings, although they hear the subtle Dharma gates of the Bodhisattva treasury, do not apply skillful means with proper attention, you should know that such people cannot practice correctly on the noble path. Therefore, the Tathāgata, for the sake of such people, teaches the essentials of the true Dharma, saying thus: "If you wish to be liberated from birth, old age, sickness, and death, you should fully develop proper internal reflection." Bodhisattvas should train in this way.
Śāriputra! What is called skillful means? What kind of bodhisattva can train with proper attention? Śāriputra! The skillful means of bodhisattva mahāsattvas is that there is not a single dharma that is either conjoined or separated. Why? Because skillful means is not a means.
Furthermore, Śāriputra! If a bodhisattva mahāsattva abides in skillful means and proper attention, you should know that this characteristic is merely sound, and this sound has no nature of arising or turning, nor does it produce sound because of that. Why? Because all of these cannot be obtained.
Moreover, the bodhisattva observes the prior and latter limits of this sound: from where does it arise and where does it cease? Upon such observation, it is found to be unobtainable. Further investigating such sound: is it in what has been said, what is being said, or what will be said? Again, deeply investigating such sound: whether it has been said, is being said, or will be said? Such sound, whether it has been said for the sake of cessation, is being said for the sake of cessation, or will be said for the sake of cessation? Such sound, whether it has been said for the sake of realization, is being said for the sake of realization, or will be said for the sake of realization? The bodhisattva, having thoroughly investigated all sound in this way, finds nothing obtainable. Further observing whether it has the characteristic of the past, the future, or the present, upon such observation, all are found to be unobtainable.
Śāriputra! When a bodhisattva mahāsattva correctly observes in this way, this is called proper attention through skillful means. Therefore, bodhisattva mahāsattvas with skillful means should fully train in such observation.
「復次舍利子！云何菩薩摩訶薩如理觀耶？諸菩薩等云何應學？舍利子！是菩薩摩訶薩觀一切法自性息滅，若如是觀名如理觀。若觀諸法自性寂靜，是則名為如理正觀。若觀諸法畢竟空寂，是則名為如理正觀。若觀諸法入平等性，是則名為如理正觀。若觀諸法畢竟無生，是則名為如理正觀。若觀諸法畢竟不生，是則名為如理正觀。若觀諸法畢竟不起，是則名為如理正觀。若觀諸法畢竟寂滅，是則名為如理正觀。舍利子！是菩薩摩訶薩作是觀時，亦不見有能觀之者。應如是觀，所謂非觀非不觀故。若有菩薩作是觀者名如理觀，若他觀者名非理觀。
Furthermore, Śāriputra! How does a bodhisattva mahāsattva observe in accordance with reason? How should bodhisattvas learn? Śāriputra! This bodhisattva mahāsattva observes that the inherent nature of all dharmas is extinguished. If one observes in this way, it is called observation in accordance with reason. If one observes that the inherent nature of all dharmas is quiescent, this is called correct observation in accordance with reason. If one observes that all dharmas are ultimately empty and quiescent, this is called correct observation in accordance with reason. If one observes that all dharmas enter into the nature of equality, this is called correct observation in accordance with reason. If one observes that all dharmas are ultimately unborn, this is called correct observation in accordance with reason. If one observes that all dharmas are ultimately not produced, this is called correct observation in accordance with reason. If one observes that all dharmas ultimately do not arise, this is called correct observation in accordance with reason. If one observes that all dharmas are ultimately extinguished, this is called correct observation in accordance with reason.
Śāriputra! When this bodhisattva mahāsattva makes such observations, he also does not see an observer. One should observe in this way, namely neither observing nor not observing. If a bodhisattva observes in this way, it is called observation in accordance with reason. If one observes otherwise, it is called observation not in accordance with reason.
「復次舍利子！云何菩薩摩訶薩應學如是如理方便？舍利子！菩薩摩訶薩如理方便者，非於少法有愚迷故。如理方便者，非於少法而生障礙。如理方便者，無有少法非解脫門。如理方便者，無有為斷少分法故發勤精進。如理方便者，不為證少法故勇勵正勤。舍利子！菩薩摩訶薩應以如是如理正見，如其所見正觀諸法。舍利子！云何名為如其所見正觀諸法？舍利子！謂無所見名觀諸法。何等是為無所見耶？舍利子！無所見者名為無生，言無生者是為無起，言無起者名無所照。是故如來依是正法說如是言，若有菩薩觀一切行見無生時，即是趣入正性決定。夫正見者謂能趣入正性決定。舍利子！彼菩薩摩訶薩作是思惟：『何因緣故當得趣入正性決定？』舍利子！菩薩摩訶薩應如是學，若觀我見為平等者，即是一切諸法平等。若作是觀，當知趣入正性決定。是故諸菩薩摩訶薩若欲趣入正性決定者，當於如是大菩薩藏微妙法門，殷重聽聞受持讀誦研窮義趣，復應為他如法廣說，便當於是法門如理方便作意修學。舍利子！如是名為菩薩摩訶薩為阿耨多羅三藐三菩提故修行般若波羅蜜多行菩薩行。
Furthermore, Śāriputra! How should bodhisattva mahāsattvas learn such skillful means in accordance with reason? Śāriputra! The skillful means of bodhisattva mahāsattvas in accordance with reason is not to be deluded about even a small dharma. Skillful means in accordance with reason is not to create obstacles for even a small dharma. Skillful means in accordance with reason is that there is not even a small dharma that is not a door to liberation. Skillful means in accordance with reason is not to exert diligent effort for the sake of abandoning even a small portion of dharmas. Skillful means in accordance with reason is not to courageously apply right effort for the sake of realizing a small dharma.
Śāriputra! Bodhisattva mahāsattvas should observe all dharmas with such right view in accordance with reason, as they are seen. Śāriputra! What does it mean to correctly observe all dharmas as they are seen? Śāriputra! It means to observe all dharmas as not seeing anything. What is meant by not seeing anything? Śāriputra! Not seeing anything is called non-arising; non-arising is called non-origination; non-origination is called non-illumination. Therefore, the Tathāgata, relying on this true Dharma, says thus: When a bodhisattva observes all conditioned phenomena and sees their non-arising, this is entering into the certainty of rightness. One with right view is said to be able to enter into the certainty of rightness.
Śāriputra! That bodhisattva mahāsattva reflects thus: "By what cause and condition can one enter into the certainty of rightness?" Śāriputra! Bodhisattva mahāsattvas should learn thus: If one observes the view of self as equal, this is the equality of all dharmas. If one makes such an observation, know that one enters into the certainty of rightness. Therefore, if bodhisattva mahāsattvas wish to enter into the certainty of rightness, they should earnestly listen to, receive, hold, read, recite, and investigate the meaning of such subtle Dharma gates of the great bodhisattva treasury. They should also extensively explain it to others according to the Dharma, and then diligently practice and study the skillful means in accordance with reason in this Dharma gate.
Śāriputra! This is called the bodhisattva mahāsattvas practicing the bodhisattva path by cultivating prajñāpāramitā for the sake of anuttara-samyak-sambodhi.
大寶積經卷第五十
大寶積經卷第五十一
大唐三藏法師玄奘奉 詔譯
菩薩藏會第十二之十七般若波羅蜜多
品第十一之二
「復次舍利子！菩薩摩訶薩修行般若波羅蜜多時，為求如是深極妙善清白覺慧故，由是妙善淨法明門，精勤方便如理證入觀如理句。舍利子！云何名為如理證入？復以何等為如理句？舍利子！菩薩摩訶薩如理證入者，謂依奢摩他證入、毘鉢舍那證入、正行證入、如理證入、身遠離證入、心調順證入、非斷證入、非常證入、因緣證入、緣起證入、無有情無命者無數取者證入、未來已來若有若無證入、無有轉移因果不壞證入。雖修集空無相無願證入，而不取空無相無願證故。雖於三摩地三摩鉢底證入，而不以如是等力受生證故。雖取神通智證入，而不盡諸漏證故。雖觀察無生證入，而不正趣決定證故。雖觀眾生無我證入，而不捨大悲證故。雖觀一切有生可怖證入，而故取諸有證故。雖於寂滅離欲證入，然於離欲法不作證故。雖捨樂妙欲證入，而不捨樂法證故。雖捨一切戲論思覺證入，而不捨善巧方便證故。舍利子！如是名為如理證入。菩薩摩訶薩欲得如是如理證入，應當修學般若波羅蜜多故。
Furthermore, Śāriputra! When bodhisattva mahāsattvas practice the prajñāpāramitā, in order to seek such profound, extremely good, and pure wisdom, through this excellent and pure Dharma illumination, they diligently apply skillful means to enter in accordance with reason and observe sentences in accordance with reason. Śāriputra! What is called entering in accordance with reason? And what are sentences in accordance with reason?
Śāriputra! Bodhisattva mahāsattvas entering in accordance with reason refers to:
- Entering through śamatha (calm abiding)
- Entering through vipaśyanā (insight)
- Entering through right conduct
- Entering in accordance with reason
- Entering through physical seclusion
- Entering through mental discipline
- Entering without annihilation
- Entering without permanence
- Entering through causes and conditions
- Entering through dependent origination
- Entering without sentient beings, life force, or persons
- Entering whether there is existence or non-existence in the future
- Entering without change while not destroying cause and effect
Although they cultivate and enter emptiness, signlessness, and wishlessness, they do not grasp at emptiness, signlessness, and wishlessness. Although they enter samādhi and samāpatti, they do not take rebirth through such powers. Although they attain supernatural knowledge, they do not exhaust all defilements. Although they observe non-arising, they do not definitely enter into it. Although they observe the selflessness of beings, they do not abandon great compassion. Although they observe that all existence is fearful, they still take on existence. Although they enter the cessation of desire, they do not realize the dharma of desirelessness. Although they abandon pleasant desires, they do not abandon the joy of Dharma. Although they abandon all conceptual elaborations, they do not abandon skillful means.
Śāriputra! This is called entering in accordance with reason. Bodhisattva mahāsattvas who wish to attain such entering in accordance with reason should train in the prajñāpāramitā.
「復次舍利子！菩薩摩訶薩修行般若波羅蜜多時，云何學是正法如理之句？舍利子！菩薩摩訶薩當如是知，如理句者即出生句、即趣理句、即法門句、即面門句、即是因句、即積集句、即不相違句、即無諍論句、即是捨句、即無執取句、即無棄捨句、即無戲論句、即無捨句、即無誹謗句、即無輕蔑句、即隨足句、即無諍句、即無退轉句、即無對治句。又舍利子！如理句者實性之句、如性之句、非不如性句、真如之句、如理之句、三世平等句、離分別句。又舍利子！如理句者色識無依住句、受想行識識無依住句、眼色眼識性無依住句、耳聲耳識性無依住句、鼻香鼻識性無依住句、舌味舌識性無依住句、身觸身識性無依住句、意法意識性無依住句。又舍利子！如理句者即名依義句、即名依法句、即名依智句、即名依了義句。舍利子！如是等無量法門，是則名為如理之句。是故如理證入正勤方便菩薩摩訶薩作如是觀時，亦不見有能觀之者應如理觀，所謂非觀非不觀故。若有菩薩作是觀者名如理觀，若他觀者名非理觀。舍利子！如理方便菩薩，非於少法而有愚迷，非於少法而生障礙，無有少法非解脫門，非為斷少法故發勤精進，不為證小法故勇勵正勤。應具如是如理正見，如其所見正觀諸法。何等正觀？謂無所見。無所見者即是無生，言無生者即是無起，言無起者名無所照。舍利子！如是次第轉法廣如前說，乃至名為菩薩摩訶薩修行般若波羅蜜多故。
Furthermore, Śāriputra! How does a bodhisattva mahāsattva learn the sentences in accordance with reason when practicing the prajñāpāramitā? Śāriputra! A bodhisattva mahāsattva should know that sentences in accordance with reason are:
- Sentences that give rise to understanding
- Sentences that lead to reason
- Sentences that are gateways to the Dharma
- Sentences that are direct gateways
- Sentences that are causes
- Sentences that accumulate
- Sentences that are not contradictory
- Sentences without dispute
- Sentences of relinquishment
- Sentences without grasping
- Sentences without abandonment
- Sentences without conceptual elaboration
- Sentences without rejection
- Sentences without slander
- Sentences without contempt
- Sentences that follow accordingly
- Sentences without conflict
- Sentences without regression
- Sentences without opposition
Furthermore, Śāriputra! Sentences in accordance with reason are sentences of true nature, sentences of suchness, sentences not contrary to suchness, sentences of true thusness, sentences in accordance with reason, sentences of the equality of the three times, and sentences free from discrimination.
Moreover, Śāriputra! Sentences in accordance with reason are sentences where form and consciousness have no abode, where feeling, perception, formations, and consciousness have no abode, where the nature of eye, form, and eye-consciousness have no abode, and so on for the other sense bases and consciousnesses.
Additionally, Śāriputra! Sentences in accordance with reason are sentences that depend on meaning, depend on Dharma, depend on wisdom, and depend on definitive meaning.
Śāriputra! These innumerable Dharma gates are called sentences in accordance with reason. Therefore, when bodhisattva mahāsattvas who diligently practice skillful means to enter in accordance with reason observe in this way, they do not see an observer who should observe in accordance with reason, because it is neither observation nor non-observation. If a bodhisattva observes in this way, it is called observation in accordance with reason; if observed otherwise, it is called observation not in accordance with reason.
Śāriputra! Bodhisattvas with skillful means in accordance with reason are not deluded about even a small dharma, do not create obstacles for even a small dharma, see that there is not even a small dharma that is not a door to liberation, do not exert diligent effort for the sake of abandoning even a small dharma, and do not courageously apply right effort for the sake of realizing a small dharma. They should possess such right view in accordance with reason and correctly observe all dharmas as they are seen. What is correct observation? It is non-observation. Non-observation is non-arising, non-arising is non-origination, and non-origination is non-illumination.
Śāriputra! This sequence of turning the Dharma wheel is explained extensively as before, up to what is called the bodhisattva mahāsattva's practice of prajñāpāramitā.
「復次舍利子！菩薩摩訶薩修行般若波羅蜜多時，云何應學如理正觀？舍利子！是菩薩摩訶薩應作如是正觀諸法，所謂我如理故則觀諸法一切如理，我無我故則觀諸法亦復無我，眾生無我故則觀諸法亦復無我。舍利子！菩薩摩訶薩作是觀者名如理觀。舍利子！云何菩薩摩訶薩修行如理方便？舍利子！當知是菩薩摩訶薩不觀如理生死性與彼如理涅槃性共相交雜，作如是觀是則名為如理方便。又是菩薩觀煩惱性與涅槃性同一合相無有差異，亦不分別相應違背，作如是觀是則名為如理方便，亦得名為如理正觀。舍利子！當知菩薩摩訶薩所有一切如理方便，皆於無量眾生處起，若眾生處不棄捨、於諸法不破壞，是名菩薩如理方便。舍利子！菩薩摩訶薩應知如是相、如是聞、如是如理證入、如是如理觀察、如是如理正見等流，是名菩薩如理正慧。舍利子！菩薩摩訶薩應當如是修行正行，皆為成滿般若波羅蜜多故。
Furthermore, Śāriputra! How should a bodhisattva mahāsattva learn correct observation in accordance with reason when practicing the prajñāpāramitā? Śāriputra! This bodhisattva mahāsattva should correctly observe all dharmas in this way: because I am in accordance with reason, I observe all dharmas as in accordance with reason; because I am without self, I observe all dharmas as also without self; because sentient beings are without self, I observe all dharmas as also without self. Śāriputra! When a bodhisattva mahāsattva makes such observations, it is called observation in accordance with reason.
Śāriputra! How does a bodhisattva mahāsattva practice skillful means in accordance with reason? Śāriputra! You should know that this bodhisattva mahāsattva does not observe the nature of samsara in accordance with reason as intermingled with the nature of nirvana in accordance with reason. Making such an observation is called skillful means in accordance with reason. Furthermore, this bodhisattva observes the nature of afflictions and the nature of nirvana as having the same unified characteristic without difference, and also does not discriminate between their accordance or opposition. Making such an observation is called skillful means in accordance with reason, and is also called correct observation in accordance with reason.
Śāriputra! You should know that all the skillful means in accordance with reason of a bodhisattva mahāsattva arise for the sake of countless sentient beings. If they do not abandon sentient beings and do not destroy dharmas, this is called the bodhisattva's skillful means in accordance with reason. Śāriputra! A bodhisattva mahāsattva should know such characteristics, hear thus, enter thus in accordance with reason, observe thus in accordance with reason, and have correct views flowing thus in accordance with reason - this is called the bodhisattva's correct wisdom in accordance with reason. Śāriputra! A bodhisattva mahāsattva should practice correct conduct in this way, all for the sake of fulfilling the prajñāpāramitā.
「復次舍利子！菩薩摩訶薩修行般若波羅蜜多時，所有般若自性清淨，不與一切有為行法而共同止。舍利子，何等諸法不與同止？舍利子！所謂如是般若不與無明而共同止，不與諸行而共同止，如是廣說乃至不與老死而共同止。舍利子！如是般若不與身見而共同止，乃至不與身見為本六十二見趣而共同止，如是般若不與高慢而共同止，不與下劣而共同止，不與世間八法而共同止。舍利子！如是般若不與蘊界處法而共同止，乃至不與一切所緣作意而共同止。如是般若不與慢同止，不與下慢邪慢同止，乃至不與隨煩惱等二十一法而共同止。如是般若不與微細下劣中上品貪同止，乃至不與一切煩惱而共同止。如是般若不與愚暗翳膜障蓋諸纏同止，乃至不與一切隨順退分諸法而共同止。如是般若不與欲諍穢濁煩惱魔同止，不與蘊魔死魔天魔同止，乃至不與一切魔業而共同止。如是般若不與執我同止，不與有情命者數取養育意生摩納婆等同止，乃至不與住我見等而共同止。如是般若不與業障同止，不與煩惱障法障見障報障智障同止，乃至不與一切隨俗習氣而共同止。如是般若不與思惟分別同止，不與相貌所緣見聞念識同止，乃至不與一切結縛增益而共同止。如是般若不與慳捨同止，不與持犯忍恚勤怠靜亂愚慧同止，乃至不與一切波羅蜜多能治所治諸法智性而共同止。如是般若不與遠離同止，不與住不遠離邪性正性善及不善有罪無罪生死涅槃同止，乃至不與一切相對治法而共同止。如是般若不與種種差別性同止，不與國土差別性諸佛差別性有情差別性諸法差別性同止，乃至不與一切差別性而共同止。如是般若不與無智同止，不與智識世俗勝義乃至不與一切有情相貌作意而共同止。如是般若不與慧不現行同止，不與無身無形無相無為同止，乃至不與一切思惟心意識安住等法而共同止。舍利子！菩薩摩訶薩修行般若波羅蜜多時，所有般若微妙清淨，不與如是無量無邊有為行法而共同止。舍利子！如是名為修行般若波羅蜜多，菩薩摩訶薩般若之相應如是學。
Furthermore, Śāriputra! When bodhisattva mahāsattvas practice the prajñāpāramitā, the inherent nature of prajñā is pure and does not abide together with any conditioned dharmas. Śāriputra, what dharmas does it not abide with? Śāriputra! This prajñā does not abide with ignorance, does not abide with formations, and so on up to not abiding with old age and death.
Śāriputra! This prajñā does not abide with the view of self, up to not abiding with the sixty-two wrong views based on the view of self. This prajñā does not abide with pride, does not abide with inferiority, does not abide with the eight worldly dharmas.
Śāriputra! This prajñā does not abide with the dharmas of aggregates, elements, and sense bases, up to not abiding with all objects of attention. This prajñā does not abide with conceit, does not abide with inferiority complex and wrong pride, up to not abiding with the twenty-one secondary afflictions.
This prajñā does not abide with subtle, inferior, medium, or superior greed, up to not abiding with all afflictions. This prajñā does not abide with ignorance, obscurations, hindrances, and fetters, up to not abiding with all dharmas conducive to regression.
This prajñā does not abide with the māras of desire, defilement, and affliction, does not abide with the māras of aggregates, death, and devaputra, up to not abiding with all actions of māras. This prajñā does not abide with grasping to self, does not abide with notions of sentient beings, life, person, individual, self, or others, up to not abiding with views of self.
This prajñā does not abide with karmic obstructions, does not abide with afflictive obstructions, obstructions to dharma, obstructions of views, obstructions of retribution, or obstructions to wisdom, up to not abiding with all conventional habits. This prajñā does not abide with conceptual thinking, does not abide with characteristics, objects, seeing, hearing, remembering, or cognizing, up to not abiding with all bondages and proliferations.
This prajñā does not abide with miserliness or giving, does not abide with keeping or breaking precepts, patience or anger, diligence or laziness, concentration or distraction, wisdom or foolishness, up to not abiding with all pāramitās and their antidotes. This prajñā does not abide with separation, does not abide with non-separation, wrong nature, right nature, good and bad, with or without fault, samsara or nirvana, up to not abiding with all opposing dharmas.
This prajñā does not abide with various differentiations, does not abide with differentiations of lands, Buddhas, sentient beings, or dharmas, up to not abiding with all differentiations. This prajñā does not abide with ignorance, does not abide with knowledge of conventional or ultimate truth, up to not abiding with attention to the characteristics of all sentient beings.
This prajñā does not abide with non-manifestation of wisdom, does not abide with formlessness, shapelessness, characteristiclessness, or the unconditioned, up to not abiding with all thoughts, mental states, consciousness, or abiding dharmas.
Śāriputra! When bodhisattva mahāsattvas practice the prajñāpāramitā, their prajñā is subtle and pure, not abiding with these immeasurable and boundless conditioned dharmas. Śāriputra! This is called practicing the prajñāpāramitā, and bodhisattva mahāsattvas should train in the characteristics of prajñā in this way.
「復次舍利子！菩薩摩訶薩安住大乘大菩薩藏修行般若波羅蜜多時，獲得般若分別善巧。當知是菩薩摩訶薩即以此法於諸法中明了通達獲得善巧。舍利子！云何名為如是般若分別善巧？舍利子！如是善巧無量無邊，吾今略說十種善巧。何等為十？所謂蘊法善巧、界法善巧、處法善巧、諦法善巧、無礙解善巧、依趣善巧、資糧善巧、道法善巧、緣起善巧、一切法善巧。舍利子！如是十種微妙善巧所有分別，若通達者是則名為般若分別，菩薩摩訶薩於是善巧應當修學。復次舍利子！云何菩薩摩訶薩修行般若波羅蜜多故而能通達蘊法善巧？舍利子！蘊法善巧者，所謂依諸蘊法起於言說。何等言說？舍利子？如是言說猶如幻化陽焰夢中傳響光影，是故如來以無礙辯為諸眾生說如是法。舍利子！我說此色喻如聚沫。何以故？舍利子！即此聚沫本無有我，亦無有情、無生者、無命者、無數取、無養育、無意生、無摩納婆，以聚沫性即色自性，菩薩摩訶薩於如是法善巧知之，是則名為蘊法善巧。又舍利子！我說此受喻如水泡。何以故？舍利子！即此水泡本無有我，亦無有情、無生者、無命者、無數取、無養育、無意生、無摩納婆，以水泡性即受自性，菩薩摩訶薩於如是法善巧知之，是則名為蘊法善巧。又舍利子！我說此想喻如陽焰。何以故？舍利子！即此陽焰本無有我，亦無有情、無生者、無命者、無數取、無養育、無意生、無摩納婆，以陽焰性即想自性，菩薩摩訶薩於如是法善巧知之，是則名為蘊法善巧。又舍利子！我說此行喻如芭蕉。何以故？舍利子！即此芭蕉本無有我？亦無有情、無生者、無命者、無養育、無數取、無意生、無摩納婆、無作者、無受者，以芭蕉性即行自性，菩薩摩訶薩於如是法善巧知之，是則名為蘊法善巧。又舍利子！我說此識喻如幻事。何以故？舍利子！即此幻事本無有我，亦無有情、無生者、無命者、無養育、無數取、無意生、無摩納婆、無作者、無受者，以幻事性即識自性，菩薩摩訶薩於如是法善巧知之，是則名為蘊法善巧。舍利子！所言蘊者說名世間，世間之法即敗壞相，是故當知諸世間性即蘊自性。舍利子！何等名為世間性耶？謂無常性苦性無我性，如是等性名為蘊性，如是蘊性即世間性。菩薩摩訶薩若於是中善巧知者，是則名為蘊法善巧。舍利子！若有菩薩摩訶薩為欲修行般若波羅蜜多故，精勤修習蘊法善巧。
Furthermore, Śāriputra! When bodhisattva mahāsattvas abide in the great vehicle of the great bodhisattva treasury and practice the prajñāpāramitā, they obtain skillful discrimination of prajñā. You should know that these bodhisattva mahāsattvas, through this dharma, clearly comprehend and obtain skillfulness in all dharmas.
Śāriputra! What is this skillful discrimination of prajñā? Śāriputra! These skills are immeasurable and boundless, but I will briefly explain ten types of skills. What are these ten? Namely, skill in the dharma of aggregates, skill in the dharma of elements, skill in the dharma of sense bases, skill in the dharma of truths, skill in unobstructed understanding, skill in inclinations, skill in provisions, skill in the dharma of the path, skill in dependent origination, and skill in all dharmas. Śāriputra! If one comprehends these ten subtle skills with all their distinctions, this is called discrimination of prajñā, and bodhisattva mahāsattvas should train in these skills.
Furthermore, Śāriputra! How does a bodhisattva mahāsattva, by practicing the prajñāpāramitā, comprehend the skill in the dharma of aggregates? Śāriputra! Skill in the dharma of aggregates refers to using the dharmas of aggregates to give rise to speech. What kind of speech? Śāriputra! Such speech is like an illusion, a mirage, a dream, an echo, or a reflection. Therefore, the Tathāgata, with unobstructed eloquence, teaches such dharmas to sentient beings.
Śāriputra! I say that form is like a mass of foam. Why? Śāriputra! This mass of foam has no self, no sentient being, no life, no person, no individual, no nurturer, no mind-born being, no youth. The nature of foam is the nature of form. When bodhisattva mahāsattvas skillfully know this dharma, it is called skill in the dharma of aggregates.
Again, Śāriputra! I say that feeling is like a water bubble. Why? Śāriputra! This water bubble has no self, no sentient being, no life, no person, no individual, no nurturer, no mind-born being, no youth. The nature of a water bubble is the nature of feeling. When bodhisattva mahāsattvas skillfully know this dharma, it is called skill in the dharma of aggregates.
Again, Śāriputra! I say that perception is like a mirage. Why? Śāriputra! This mirage has no self, no sentient being, no life, no person, no individual, no nurturer, no mind-born being, no youth. The nature of a mirage is the nature of perception. When bodhisattva mahāsattvas skillfully know this dharma, it is called skill in the dharma of aggregates.
Again, Śāriputra! I say that formations are like a plantain tree. Why? Śāriputra! This plantain tree has no self, no sentient being, no life, no person, no nurturer, no individual, no mind-born being, no youth, no doer, no experiencer. The nature of a plantain tree is the nature of formations. When bodhisattva mahāsattvas skillfully know this dharma, it is called skill in the dharma of aggregates.
Again, Śāriputra! I say that consciousness is like an illusion. Why? Śāriputra! This illusion has no self, no sentient being, no life, no person, no nurturer, no individual, no mind-born being, no youth, no doer, no experiencer. The nature of an illusion is the nature of consciousness. When bodhisattva mahāsattvas skillfully know this dharma, it is called skill in the dharma of aggregates.
Śāriputra! What is called aggregates is referred to as the world. The dharmas of the world are characterized by decay. Therefore, you should know that the nature of all worldly things is the nature of aggregates. Śāriputra! What is the nature of the world? It is the nature of impermanence, suffering, and non-self. Such natures are called the nature of aggregates, and the nature of aggregates is the nature of the world. When bodhisattva mahāsattvas skillfully know this, it is called skill in the dharma of aggregates.
Śāriputra! If there are bodhisattva mahāsattvas who, for the sake of practicing the prajñāpāramitā, diligently cultivate skill in the dharma of aggregates.
「復次舍利子！云何菩薩摩訶薩修行般若波羅蜜多故，而能通達界法善巧？舍利子！界法善巧者，所謂法界即為地界。何以故？以彼法界非堅鞕相故。又法界者即為水界。何以故？以彼法界非濕潤相故。又法界者即為火界。何以故？以彼法界非成熟相故。又法界者即為風界。何以故？以彼法界非搖動相故。舍利子！菩薩摩訶薩若於是中如實了知，是則名為界法善巧。又舍利子！言法界者即眼識界。何以故？以彼法界非照明相故。又法界者即耳識界。何以故？以彼法界非聞聲相故。又法界者即鼻識界。何以故？以彼法界非嗅香相故。又法界者即舌識界。何以故？以彼法界非甞味相故。又法界者即身識界。何以故？以彼法界非覺觸相故。又法界者即意識界。何以故？以彼法界非分別相故。舍利子！菩薩摩訶薩若於是中如實了知，是則名為界法善巧。又舍利子！如是我界與法界平等，有情界與法界平等，欲界色界及無色界與法界平等，生死界涅槃界與法界平等，如是乃至虛空界法界及一切法界皆悉平等。舍利子！以何義故而得平等？謂由空平等故一切法平等，無變異平等故一切法平等。又舍利子！若有宣說有為界證入、無為界證入，如是則有無量無邊。若諸菩薩摩訶薩作是簡擇證入法界，是則名為界法善巧。舍利子！如是菩薩摩訶薩為欲修行般若波羅蜜多故，應勤修習界法善巧。
Furthermore, Śāriputra! How does a bodhisattva mahāsattva, by practicing the prajñāpāramitā, comprehend the skill in the Dharmadhātu? Śāriputra! Skill in the Dharmadhātu means that the Dharmadhātu is the earth element. Why? Because that Dharmadhātu is not characterized by solidity. Again, the Dharmadhātu is the water element. Why? Because that Dharmadhātu is not characterized by moisture. Again, the Dharmadhātu is the fire element. Why? Because that Dharmadhātu is not characterized by maturation. Again, the Dharmadhātu is the wind element. Why? Because that Dharmadhātu is not characterized by motion. Śāriputra! If a bodhisattva mahāsattva truly understands this, it is called skill in the Dharmadhātu.
Furthermore, Śāriputra! The Dharmadhātu is the eye-consciousness element. Why? Because that Dharmadhātu is not characterized by illumination. Again, the Dharmadhātu is the ear-consciousness element. Why? Because that Dharmadhātu is not characterized by hearing sounds. Again, the Dharmadhātu is the nose-consciousness element. Why? Because that Dharmadhātu is not characterized by smelling odors. Again, the Dharmadhātu is the tongue-consciousness element. Why? Because that Dharmadhātu is not characterized by tasting flavors. Again, the Dharmadhātu is the body-consciousness element. Why? Because that Dharmadhātu is not characterized by feeling touch. Again, the Dharmadhātu is the mind-consciousness element. Why? Because that Dharmadhātu is not characterized by discrimination. Śāriputra! If a bodhisattva mahāsattva truly understands this, it is called skill in the Dharmadhātu.
Furthermore, Śāriputra! Thus, the realm of self is equal to the Dharmadhātu, the realm of sentient beings is equal to the Dharmadhātu, the desire realm, form realm, and formless realm are equal to the Dharmadhātu, the realm of birth-and-death and the realm of nirvana are equal to the Dharmadhātu, up to the realm of space, realms of dharma, and all realms of dharma are equal. Śāriputra! Why are they equal? Because they are equal in emptiness, all dharmas are equal; because they are equal in non-transformation, all dharmas are equal.
Furthermore, Śāriputra! If one speaks of entering the conditioned realm or entering the unconditioned realm, these are immeasurable and boundless. If bodhisattva mahāsattvas discriminate and enter the Dharmadhātu in this way, it is called skill in the Dharmadhātu. Śāriputra! Thus, bodhisattva mahāsattvas, for the sake of practicing the prajñāpāramitā, should diligently cultivate skill in the Dharmadhātu.
「復次舍利子！云何菩薩摩訶薩修行般若波羅蜜多故，而能通達處法善巧？舍利子！處法善巧者，眼為是空無我我所。菩薩摩訶薩如實了知如是眼性，乃至意為是空無我我所。菩薩摩訶薩如實了知如是意性，菩薩摩訶薩雖於諸處不積集不善而積集於善，然於善不善中不起二相，如是了知是名菩薩摩訶薩處法善巧。又舍利子！云何菩薩摩訶薩於眼處色處而能通達善巧了知？舍利子！謂於眼色觀見離欲，然於離欲而不作證。如是了知，是名菩薩處法善巧。如是耳聲鼻香舌味身觸意法，即此意法觀見離欲，然於離欲而不作證。如是了知，是名菩薩處法善巧。又舍利子！諸佛如來說微妙法，或說聖處或非聖處。言聖處者堪受道法，非聖處者遠離道法。菩薩摩訶薩安住於道，於離道住諸眾生所，獲得大悲不捨道處。若有菩薩如是了知善通達者，是名菩薩摩訶薩處法善巧。舍利子！諸菩薩摩訶薩為欲修行般若波羅蜜多故，應勤修學處法善巧。
Furthermore, Śāriputra! How does a bodhisattva mahāsattva, by practicing prajñāpāramitā, comprehend the skill in the dharma of sense bases? Śāriputra! Skill in the dharma of sense bases means that the eye is empty, without self or possession of self. Bodhisattva mahāsattvas truly understand the nature of the eye in this way, up to the mind being empty, without self or possession of self. Bodhisattva mahāsattvas truly understand the nature of the mind in this way. Although bodhisattva mahāsattvas do not accumulate unwholesome states in regard to the sense bases and accumulate wholesome states, they do not give rise to dualistic notions of wholesome and unwholesome. Understanding in this way is called the bodhisattva mahāsattva's skill in the dharma of sense bases.
Furthermore, Śāriputra! How does a bodhisattva mahāsattva comprehend and skillfully understand the eye base and form base? Śāriputra! It means observing the eye and form as free from desire, yet not realizing this freedom from desire. Understanding in this way is called the bodhisattva's skill in the dharma of sense bases. Similarly for ear and sound, nose and smell, tongue and taste, body and touch, mind and mental objects, observing these mental objects as free from desire, yet not realizing this freedom from desire. Understanding in this way is called the bodhisattva's skill in the dharma of sense bases.
Furthermore, Śāriputra! The Buddhas and Tathāgatas teach subtle dharmas, speaking of noble bases and non-noble bases. Noble bases are those capable of receiving the dharma of the path, while non-noble bases are those far from the dharma of the path. Bodhisattva mahāsattvas abide in the path, and for sentient beings who dwell far from the path, they generate great compassion without abandoning the base of the path. If a bodhisattva understands and comprehends in this way, it is called the bodhisattva mahāsattva's skill in the dharma of sense bases.
Śāriputra! Bodhisattva mahāsattvas, for the sake of practicing the prajñāpāramitā, should diligently study and cultivate skill in the dharma of sense bases.
「復次舍利子！云何菩薩摩訶薩修行般若波羅蜜多故而能通達諦法善巧？舍利子！當知菩薩摩訶薩有四種行入諦善巧。何等為四？所謂苦智、集智、滅智、道智。舍利子！云何名為苦智乃至道智？謂於諸蘊本無生智，如是之智名為苦智。於諸染愛永斷滅智，如是之智名為集智。謂於一切無生無壞，如是之智名為滅智。於一切時諸所緣法無有損益，如是之智名為道智。舍利子！若菩薩摩訶薩於是四諦以如是等智慧了知，雖復明達而不作證。何以故？為欲成熟諸眾生故。如是具足名諦善巧。又舍利子！菩薩摩訶薩諦善巧者，復有三種。何等為三？一者世俗諦，二者勝義諦，三者相諦。舍利子！世俗諦者，當知乃至世間所有語言文字音聲假說，如是等相名世俗諦。勝義諦者，所謂若於是處尚非心行，況復文字而能陳說，如是等法名勝義諦。相諦者，所謂諸相即是一相，如是一相即是無相，如是說者名為相諦。舍利子！菩薩摩訶薩於世俗諦為眾生故說無厭倦，勝義諦者於中作證而無退墮，於彼相諦深達本性了知無相。舍利子！是名菩薩摩訶薩為欲修行般若波羅蜜多故精勤修學諦法善巧。
Furthermore, Śāriputra! How does a bodhisattva mahāsattva, by practicing the prajñāpāramitā, comprehend the skill in the dharma of truths? Śāriputra! You should know that bodhisattva mahāsattvas have four types of practices to enter the skill in truths. What are these four? Namely, the wisdom of suffering, the wisdom of origination, the wisdom of cessation, and the wisdom of the path.
Śāriputra! What is called the wisdom of suffering up to the wisdom of the path? The wisdom that all aggregates are fundamentally unborn is called the wisdom of suffering. The wisdom that permanently cuts off all defilements and cravings is called the wisdom of origination. The wisdom that all things are neither born nor destroyed is called the wisdom of cessation. The wisdom that at all times, all objects of cognition are without gain or loss is called the wisdom of the path.
Śāriputra! If bodhisattva mahāsattvas understand these four truths with such wisdom, although they comprehend clearly, they do not realize them. Why? For the sake of maturing all sentient beings. This complete understanding is called skill in truths.
Furthermore, Śāriputra! The bodhisattva mahāsattvas' skill in truths has three more aspects. What are these three? First, conventional truth; second, ultimate truth; and third, truth of characteristics.
Śāriputra! Conventional truth refers to all worldly language, words, sounds, and conventional expressions. Such characteristics are called conventional truth. Ultimate truth refers to that which is beyond even mental activity, let alone expressible in words. Such dharmas are called ultimate truth. Truth of characteristics means that all characteristics are one characteristic, and this one characteristic is no characteristic. This explanation is called the truth of characteristics.
Śāriputra! Bodhisattva mahāsattvas tirelessly expound the conventional truth for the sake of sentient beings. Regarding the ultimate truth, they realize it without regression. As for the truth of characteristics, they deeply penetrate its fundamental nature and understand it as characteristicless.
Śāriputra! This is called the bodhisattva mahāsattvas' diligent study and cultivation of skill in the dharma of truths for the sake of practicing the prajñāpāramitā.
「復次舍利子！菩薩摩訶薩精勤修學諦善巧者，如實當知復有一諦無有第二。何等一諦？所謂滅諦。舍利子！諸佛如來於此一諦明了通達無有增益，既通達已，為處增益諸含生等宣說如是一諦之法，令彼修學悟無增益故。舍利子！若有菩薩作如是知，是名菩薩摩訶薩諦法善巧。
Furthermore, Śāriputra! Bodhisattva mahāsattvas who diligently study and cultivate skill in the truths should truly know that there is one truth and no second. What is this one truth? It is the truth of cessation. Śāriputra! The Buddhas and Tathāgatas clearly comprehend this one truth without augmentation. Having comprehended it, they expound this teaching of the one truth to sentient beings who are in a state of augmentation, so that they may study and realize non-augmentation. Śāriputra! If there are bodhisattvas who know thus, this is called the bodhisattva mahāsattvas' skill in the dharma of truths.
「復次舍利子！菩薩摩訶薩復應修學諦法善巧。舍利子！諦善巧者，謂善通達諸聖諦故。何等名為通達聖諦？舍利子！苦聖諦者謂五受蘊，其性實苦是名苦諦。菩薩摩訶薩於是諦中通達五蘊皆為苦相，夫苦相者即為空相，如是則名為苦聖諦。舍利子！集聖諦者五受蘊因，隨眠愛見是名集諦。菩薩摩訶薩於此因法，若愛若見無有增益，無取無迷明了通達，如是則名為集聖諦。舍利子！滅聖諦者，若五受蘊究竟滅盡是名滅諦。菩薩摩訶薩觀是諦法，不失前際、不往後際、不住現在，明了通達，如是則名為滅聖諦。舍利子！道聖諦者，若依彼道證得苦智集智滅智，無第二智，是名道諦。菩薩摩訶薩於如是諦明了通達無有分別，是則名為趣苦滅行聖諦。是故舍利子！菩薩摩訶薩若於此諦以智觀察，亦令眾生觀察解了，是名菩薩摩訶薩諦法善巧。
Furthermore, Śāriputra! Bodhisattva mahāsattvas should further train in the skillfulness of the truths. Śāriputra! Skillfulness in the truths means thoroughly comprehending the noble truths. What is called comprehending the noble truths?
Śāriputra! The noble truth of suffering refers to the five aggregates of clinging. Their nature is truly suffering, and this is called the truth of suffering. Bodhisattva mahāsattvas comprehend that the five aggregates all have the characteristic of suffering within this truth. The characteristic of suffering is the characteristic of emptiness. This is called the noble truth of suffering.
Śāriputra! The noble truth of origination is the cause of the five aggregates of clinging. The latent tendencies of craving and views are called the truth of origination. Bodhisattva mahāsattvas, regarding these causal dharmas, whether craving or views, do not increase, do not grasp, are not deluded, and clearly comprehend them. This is called the noble truth of origination.
Śāriputra! The noble truth of cessation is when the five aggregates of clinging are ultimately extinguished. This is called the truth of cessation. Bodhisattva mahāsattvas observe this truth without losing the past, without going to the future, without abiding in the present, and clearly comprehend it. This is called the noble truth of cessation.
Śāriputra! The noble truth of the path is that which, by relying on that path, one realizes the wisdom of suffering, the wisdom of origination, and the wisdom of cessation, without a second wisdom. This is called the truth of the path. Bodhisattva mahāsattvas clearly comprehend such truths without discrimination. This is called the noble truth of the path leading to the cessation of suffering.
Therefore, Śāriputra! If bodhisattva mahāsattvas observe these truths with wisdom and also cause sentient beings to observe and understand them, this is called the bodhisattva mahāsattvas' skillfulness in the dharma of truths.
「復次舍利子！菩薩摩訶薩於是諦法，又應觀知如是四諦。云何苦諦？於諸一切能受所受皆是苦諦。於如是中善當簡擇，即此智性善簡擇覺明了通達，是名菩薩苦聖諦。云何集諦？若從是因諸蘊集起皆是集諦。於如此因如實了知，是名菩薩苦集聖諦。云何滅諦？諸受永息無所覺受是名滅諦。雖觀受滅而不作證，如是通達，是名菩薩苦滅聖諦。云何道諦？若善修習離受聖道是名道諦。譬如船筏不求於受亦不求道，是名菩薩趣苦滅行聖諦。如是舍利子！若有菩薩摩訶薩如是現觀，依寂靜定發四種見，而此四見非畢竟淨。若能通達如此法者，是名菩薩摩訶薩諦法善巧。
Furthermore, Śāriputra! Bodhisattva mahāsattvas should also observe and understand these four truths within the truth teachings. What is the truth of suffering? All that can be experienced and is experienced is the truth of suffering. One should skillfully discern this, and this wisdom nature that skillfully discerns and clearly comprehends is called the bodhisattva's noble truth of suffering.
What is the truth of origination? If from this cause the aggregates arise and accumulate, this is the truth of origination. Truly understanding such causes is called the bodhisattva's noble truth of the origination of suffering.
What is the truth of cessation? The eternal cessation of all sensations with nothing to be experienced is called the truth of cessation. Although observing the cessation of sensations, one does not realize it. Such comprehension is called the bodhisattva's noble truth of the cessation of suffering.
What is the truth of the path? If one skillfully cultivates the noble path that is free from sensations, this is called the truth of the path. Like a raft, one neither seeks sensations nor seeks the path. This is called the bodhisattva's noble truth of the path leading to the cessation of suffering.
Thus, Śāriputra! If there are bodhisattva mahāsattvas who observe in this way, relying on tranquil concentration to develop four kinds of views, these four views are not ultimately pure. If one can comprehend such dharmas, this is called the bodhisattva mahāsattva's skillfulness in the dharma of truths.
「復次舍利子！菩薩摩訶薩於是諦法善巧通達，若證於滅則苦不生，觀無生智是名苦智。舍利子！有為生緣觀察此有非有非無，如是之智名為集智。舍利子！一切生者即是無生，了知此故都無所滅，此無滅智名盡滅智。舍利子！若如是道無所稱量、無所追尋、無所觀察，名廣大智，如是之智名為道智。舍利子！菩薩摩訶薩於此諦法善能建立，而於諦智無所住著，是名菩薩摩訶薩諦法善巧。舍利子！菩薩摩訶薩為欲修行般若波羅蜜多故精勤修是諦法善巧。
Furthermore, Śāriputra! When bodhisattva mahāsattvas skillfully comprehend these truth dharmas, they understand that if cessation is realized, suffering does not arise. Observing this wisdom of non-arising is called the wisdom of suffering. Śāriputra! Observing the conditions for the arising of conditioned phenomena as neither existent nor non-existent, such wisdom is called the wisdom of origination. Śāriputra! All that arises is in fact non-arising. Understanding this, there is nothing to be extinguished. This wisdom of non-extinction is called the wisdom of complete cessation. Śāriputra! If such a path is without measure, without pursuit, and without observation, it is called vast wisdom. Such wisdom is called the wisdom of the path.
Śāriputra! Bodhisattva mahāsattvas are well-established in these truth dharmas, yet they do not cling to the wisdom of truths. This is called the bodhisattva mahāsattvas' skill in the dharma of truths. Śāriputra! Bodhisattva mahāsattvas diligently cultivate this skill in the dharma of truths in order to practice the prajñāpāramitā.
Four Kinds of Unobstructed Understanding
「復次舍利子！云何名為菩薩摩訶薩修行般若波羅蜜多故獲無礙解善巧？舍利子！菩薩摩訶薩以具修學般若波羅蜜多故，具足四種無障礙解。何等為四？所謂義無礙解、法無礙解、詞無礙解、辯無礙解。舍利子！何等名為義無礙解？舍利子！諸菩薩依般若波羅蜜多故獲是義無礙解，謂一切法勝義處智，觀是智者即義無礙解。如是諸覺智、因智、緣智、和合智、遍隨行智、廣大緣生智、法性無雜智、如來隨入智、安住實際智、於空法中隨覺觀智、於無相法如所觀智、於無願法起願行智、於無加行起加行智、於一理趣觀入證智、於無有情觀入證智、於無我法觀入證智、於無命者一向入智、於無數取觀勝義智、於過去世觀無礙智、於未來世觀無邊智、於現在世觀一切處智、於諸蘊法觀如幻化智、於諸界法觀等毒蛇智、於諸處中觀如空燼智、於諸內法觀寂靜智、於諸外法觀無所行智、於諸境界觀無所有智、於諸念住觀安住智、於彼諸趣觀隨行智、於諸緣起觀現見智、於諸諦法觀通達智、於一切苦觀無生智、於一切集觀無加行智、於一切滅觀離相智、於一切道觀拔濟智、於諸法中觀句分析智、於諸根法觀證入智、於諸力法觀無屈伏智、於奢摩他觀所依處智、於毘鉢舍那觀明照智、於諸幻事觀虛集智、於諸陽焰觀迷亂智、於所夢事觀虛見智、於彼傳響觀緣合智、於彼光影觀無動智、於差別相觀一相智、於諸繫縛觀離縛智、於諸相續觀無相續智、於聲聞智觀隨聲入智、於獨覺智觀廣大緣生入一境智、於佛大乘觀知一切善根資糧能積集智。舍利子！諸如是等一切觀智，是名菩薩摩訶薩義無礙解。
Furthermore, Śāriputra! What is called the bodhisattva mahāsattvas' skillfulness in unobstructed understanding through practicing the prajñāpāramitā? Śāriputra! Bodhisattva mahāsattvas, by fully cultivating the prajñāpāramitā, attain four kinds of unobstructed understanding. What are these four? Namely, unobstructed understanding of meaning, unobstructed understanding of dharmas, unobstructed understanding of language, and unobstructed understanding of eloquence.
MEANING
Śāriputra! What is called unobstructed understanding of meaning? Śāriputra! Bodhisattvas attain this unobstructed understanding of meaning through relying on prajñāpāramitā. It refers to the wisdom of the ultimate meaning of all dharmas. Observing this wisdom is unobstructed understanding of meaning. Similarly, there is wisdom of all realizations, wisdom of causes, wisdom of conditions, wisdom of combinations, wisdom of all-pervasive practices, wisdom of vast dependent origination, wisdom of the unmixed nature of dharmas, wisdom of the Tathāgata's entry, wisdom of abiding in ultimate reality, wisdom of observing and realizing empty dharmas, wisdom of observing signless dharmas as they are, wisdom of arousing aspiration in wishless dharmas, wisdom of arousing effort in effortless dharmas, wisdom of entering and realizing the single principle, wisdom of entering and realizing the absence of sentient beings, wisdom of entering and realizing selfless dharmas, wisdom of one-pointed entry into the absence of a life force, wisdom of observing the ultimate meaning in the absence of persons, wisdom of unobstructed observation of the past, wisdom of observing the boundlessness of the future, wisdom of observing all places in the present, wisdom of observing the aggregates as illusory, wisdom of observing the elements as like poisonous snakes, wisdom of observing the sense bases as empty villages, wisdom of observing inner dharmas as tranquil, wisdom of observing outer dharmas as non-acting, wisdom of observing all objects as non-existent, wisdom of observing the foundations of mindfulness as abiding, wisdom of observing the destinations as practices, wisdom of directly perceiving dependent origination, wisdom of penetrating the truths, wisdom of observing all suffering as unborn, wisdom of observing all origination as effortless, wisdom of observing all cessation as free from characteristics, wisdom of observing all paths as liberating, wisdom of analyzing phrases in all dharmas, wisdom of entering and realizing the faculties, wisdom of observing the powers as invincible, wisdom of observing śamatha as the basis, wisdom of clear illumination in vipaśyanā, wisdom of observing illusions as empty accumulations, wisdom of observing mirages as delusions, wisdom of observing dreams as false views, wisdom of observing echoes as combinations of conditions, wisdom of observing reflections as motionless, wisdom of observing different characteristics as one characteristic, wisdom of observing all bondages as free from bondage, wisdom of observing all continuities as non-continuous, wisdom of observing śrāvaka wisdom as entering through sound, wisdom of observing pratyekabuddha wisdom as entering the single realm through vast dependent origination, and wisdom of knowing the accumulation of all roots of goodness and provisions in the Buddha's great vehicle.
Śāriputra! All such observing wisdom is called the bodhisattva mahāsattvas' unobstructed understanding of meaning.
「復次舍利子！菩薩摩訶薩復有義無礙解。所謂依趣之義，以諸法性之所依趣。何以故？以一切法遍皆是空，空性義者說名為義。以一切法遍皆無相，無相義者說名為義。以一切法遍皆無願，無願義者說名為義。以一切法遍皆遠離，遠離義者說名為義。以一切法遍無有情無命者無數取無數取義，說名為義。菩薩摩訶薩若能隨入如是相義，是則名為義無礙解。舍利子！若有菩薩摩訶薩說是義者，當知是為說無住法、說無盡法，即說一切之所顯說，即說一切智者諸無礙解所簡擇義。當知是人即為諸佛世尊印可隨喜，當知此智是為真慧、是為實慧、是為無異慧、是為諸處簡擇無礙之慧。舍利子！菩薩摩訶薩如是了知，是則名為義無礙解。
Furthermore, Śāriputra! Bodhisattva mahāsattvas also have unobstructed understanding of meaning. This refers to the meaning of inclinations, which are the inclinations of the nature of all dharmas. Why? Because all dharmas are pervaded by emptiness, and the meaning of emptiness is called meaning. Because all dharmas are pervaded by signlessness, and the meaning of signlessness is called meaning. Because all dharmas are pervaded by wishlessness, and the meaning of wishlessness is called meaning. Because all dharmas are pervaded by detachment, and the meaning of detachment is called meaning. Because all dharmas are pervaded by the absence of sentient beings, life force, and persons, and the meaning of the absence of persons is called meaning. If bodhisattva mahāsattvas can enter into such meanings, this is called unobstructed understanding of meaning.
Śāriputra! If there are bodhisattva mahāsattvas who expound this meaning, you should know that they are expounding the dharma of non-abiding, expounding the inexhaustible dharma, expounding all that is revealed, expounding the meanings discerned by the unobstructed understanding of all-knowing ones. You should know that such a person is approved and rejoiced in by all Buddhas and World-Honored Ones. You should know that this wisdom is true wisdom, real wisdom, undifferentiated wisdom, and wisdom that discerns without obstruction in all places. Śāriputra! When bodhisattva mahāsattvas understand in this way, this is called unobstructed understanding of meaning.
DHARMAS
「復次舍利子！云何菩薩摩訶薩法無礙解？舍利子！菩薩摩訶薩修行般若波羅蜜多故獲是法無礙解者，謂諸法中隨證入智。何等名為隨證入智？舍利子！謂諸法中有所證入。何等諸法？謂善不善、有罪無罪、有漏無漏、世間出世間、有為無為、染污清淨。若有隨順生死及以涅槃，於如是等一切法中隨能證入法性平等、菩提平等，如是智性是則名為法無礙解。
Furthermore, Śāriputra! What is the bodhisattva mahāsattva's unobstructed understanding of dharmas? Śāriputra! The bodhisattva mahāsattva's attainment of unobstructed understanding of dharmas through practicing prajñāpāramitā refers to the wisdom that enters into all dharmas. What is called the wisdom that enters? Śāriputra! It means entering into all dharmas. What are these dharmas? They are wholesome and unwholesome, with fault and without fault, with outflows and without outflows, worldly and transcendent, conditioned and unconditioned, defiled and pure. If there are those that accord with samsara and nirvana, among all such dharmas, one can enter into the equality of the nature of dharmas and the equality of bodhi. Such a nature of wisdom is called unobstructed understanding of dharmas.
「復次舍利子！法無礙解者，菩薩摩訶薩以如是解心智證入如是貪行，如是入證假立貪行，或復證入方便貪行，或復證入堅固貪行，或復證入微薄貪行，或復證入非處貪行，或復證入營求貪行，或復證入宿世貪行，或復證入無邊異相貪行，或復證入現在眾緣貪行。又舍利子！菩薩摩訶薩了諸有情如是貪相，所謂或有眾生內貪非外貪，或有眾生外貪非內貪，或有眾生內外俱貪。又舍利子！或有眾生色貪非聲貪，或有眾生聲貪非色貪，或有眾生色聲俱貪。復次或有眾生色貪非香貪，或有眾生香貪非色貪，或有眾生色香俱貪。復次或有眾生色貪非味貪，或有眾生味貪非色貪，或有眾生色味俱貪。復次或有眾生色貪非觸貪，或有眾生觸貪非色貪，或有眾生色觸俱貪。又舍利子！或有眾生聲貪非香貪，或有眾生香貪非聲貪，或有眾生聲香俱貪。復次或有眾生聲貪非味貪，或有眾生味貪非聲貪，或有眾生聲味俱貪。復次或有眾生聲貪非觸貪，或有眾生觸貪非聲貪，或有眾生聲觸俱貪。又舍利子！或有眾生香貪非味貪，或有眾生味貪非香貪，或有眾生香味俱貪。復次或有眾生香貪非觸貪，或有眾生觸貪非香貪，或有眾生香觸俱貪。又舍利子！或有眾生味貪非觸貪，或有眾生觸貪非味貪，或有眾生味觸俱貪。又舍利子！或有眾生色聲貪非香貪，或有眾生香貪非色聲貪，或有眾生色聲香俱貪。復次或有眾生色聲貪非味貪，或有眾生味貪非色聲貪，或有眾生色聲味俱貪。復次或有眾生色聲貪非觸貪，或有眾生觸貪非色聲貪，或有眾生色聲觸俱貪。又舍利子！或有眾生聲香貪非味貪，或有眾生味貪非聲香貪，或有眾生聲香味俱貪。復次或有眾生聲香貪非觸貪，或有眾生觸貪非聲香貪，或有眾生聲香觸俱貪。又舍利子！或有眾生香味貪非觸貪，或有眾生觸貪非香味貪，或有眾生香味觸俱貪。又舍利子！或有眾生色聲香貪非味貪，或有眾生味貪非色聲香貪，或有眾生色聲香味俱貪。復次或有眾生色聲香貪非觸貪，或有眾生觸貪非色聲香貪，或有眾生色聲香觸俱貪。又舍利子！或有眾生聲香味貪非觸貪，或有眾生觸貪非聲香味貪，或有眾生聲香味觸俱貪。又舍利子！或有眾生色聲香味貪非觸貪，或有眾生觸貪非色聲香味貪，或有眾生色聲香味觸俱貪。舍利子！如是等無量眾生，具各起是無量貪相入於貪行。由菩薩摩訶薩證入是門故，入諸眾生二萬一千貪行門、二萬一千瞋行門、二萬一千癡行門、二萬一千等分行門。舍利子！若菩薩摩訶薩證入如是八萬四千煩惱行門者，當知如是菩薩摩訶薩具足成就心廣大智，及隨行說智、不增不減說智、不過時說智、根器有差別智、立言不虛說智。舍利子！菩薩摩訶薩具足如是諸勝智故，是名菩薩摩訶薩法無礙解。
Furthermore, Śāriputra! Regarding unobstructed understanding of dharmas, bodhisattva mahāsattvas, with such understanding and wisdom, enter into various types of greed practices. They enter and realize conventionally established greed practices, or enter into skillful means greed practices, or enter into firm greed practices, or enter into subtle greed practices, or enter into inappropriate greed practices, or enter into acquisitive greed practices, or enter into past-life greed practices, or enter into boundless diverse greed practices, or enter into present-condition greed practices.
Moreover, Śāriputra! Bodhisattva mahāsattvas understand the characteristics of greed in sentient beings as follows: some beings have internal greed but not external greed, some have external greed but not internal greed, and some have both internal and external greed. Also, Śāriputra! Some beings have greed for form but not for sound, some have greed for sound but not for form, and some have greed for both form and sound. Similarly, this pattern is repeated for form and smell, form and taste, form and touch, sound and smell, sound and taste, sound and touch, smell and taste, smell and touch, and taste and touch.
Furthermore, Śāriputra! This pattern extends to combinations of three sense objects, four sense objects, and finally all five sense objects (form, sound, smell, taste, and touch). For each combination, there are beings who have greed for some but not others, and those who have greed for all in the combination.
Śāriputra! In this way, countless sentient beings give rise to countless characteristics of greed and enter into greed practices. Because bodhisattva mahāsattvas enter into this door, they enter the 21,000 doors of greed practices of sentient beings, the 21,000 doors of anger practices, the 21,000 doors of delusion practices, and the 21,000 doors of equally distributed practices.
Śāriputra! If bodhisattva mahāsattvas enter into these 84,000 doors of afflictive practices, you should know that such bodhisattva mahāsattvas have fully accomplished the wisdom of a vast mind, the wisdom of speaking according to practices, the wisdom of speaking without increase or decrease, the wisdom of speaking at the right time, the wisdom of differentiating faculties, and the wisdom of establishing truthful speech.
Śāriputra! Because bodhisattva mahāsattvas are fully endowed with such superior wisdom, this is called the bodhisattva mahāsattvas' unobstructed understanding of dharmas.
「復次舍利子！云何菩薩摩訶薩詞無礙解？舍利子！菩薩摩訶薩修行般若波羅蜜多故具足如是詞無礙解，所謂於諸言詞證入之智。獲是智已，而能了知諸天言詞、諸龍言詞、藥叉言詞、健達縛言詞、阿素洛言詞、揭路荼言詞、緊奈洛言詞、牟呼洛伽言詞、人言詞、非人言詞，乃至五道眾生一切含識所有言詞音聲籌議，菩薩悉能以智證入，又能以是言音為彼眾生宣說正法。舍利子！是則名為菩薩摩訶薩詞無礙解。又舍利子！復有詞無礙解，謂諸菩薩善能了知，如是言詞，唯應顯了如是之法；如是言詞，唯應隨辯如是之法；如是言詞，應以是字隱藏是法。菩薩摩訶薩又以是解，當應了知是一名言、是二名言、是多名言。又能了知是女名言、是男名言、是非男非女名言。又能了知是略名言、是廣名言、是好名言、是惡名言。又能了知過去名言、未來名言、現在名言。又能了知如是等相一字增益、如是等相多字增益。若諸菩薩能善了知，是則名為詞無礙解。又舍利子！復有詞無礙解者，菩薩摩訶薩所發言詞無量功德所共集成。何等是耶？舍利子！諸菩薩等所發言詞無有微弱，即此言詞善巧施設，無有繁重無有急速，詞極明了文義圓備，順悅大眾，種種美妙顯示深奧，世俗勝義之所莊嚴，自心智見通達無礙，諸佛印可悅豫眾生。舍利子！如是具足是名菩薩摩訶薩詞無礙解。
Furthermore, Śāriputra! What is the bodhisattva mahāsattva's unobstructed understanding of language? Śāriputra! Bodhisattva mahāsattvas, through practicing the prajñāpāramitā, attain such unobstructed understanding of language, which is the wisdom that enters into all forms of speech. Having attained this wisdom, they can understand the speech of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, non-humans, and up to the speech, sounds, and deliberations of all sentient beings in the five realms. Bodhisattvas can enter into all of these with wisdom and can use these languages to expound the true Dharma to those beings. Śāriputra! This is called the bodhisattva mahāsattva's unobstructed understanding of language.
Furthermore, Śāriputra! There is another unobstructed understanding of language, which is that bodhisattvas can well understand which words should be used to clearly explain certain dharmas, which words should be used to debate certain dharmas, and which words should be used with certain letters to conceal certain dharmas. Bodhisattva mahāsattvas, with this understanding, should know what are single-word expressions, two-word expressions, and multi-word expressions. They can also understand feminine expressions, masculine expressions, and gender-neutral expressions. They can understand abbreviated expressions, extensive expressions, positive expressions, and negative expressions. They can understand past expressions, future expressions, and present expressions. They can also understand how to augment meaning with a single letter or with multiple letters. If bodhisattvas can well understand these, it is called unobstructed understanding of language.
Furthermore, Śāriputra! There is another unobstructed understanding of language: the speech of bodhisattva mahāsattvas is composed of innumerable merits. What are these? Śāriputra! The speech of bodhisattvas is not weak, it is skillfully arranged, neither cumbersome nor hasty, extremely clear with complete meaning, pleasing to the assembly, variously beautiful and revealing profound meanings, adorned with both conventional and ultimate truth, unobstructed in their own mind's wisdom and views, approved by the Buddhas, and delighting sentient beings. Śāriputra! Being fully endowed with these qualities is called the bodhisattva mahāsattva's unobstructed understanding of language.
「復次舍利子！云何菩薩摩訶薩辯無礙解？舍利子！菩薩辯者，所謂菩薩摩訶薩修行般若波羅蜜多故，獲是言詞無礙辯、無滯記別辯、宣暢無斷辯、速辯迅辯、捷疾辯、不可動辯、不訥鈍辯、隨問對辯、無退怯辯、不相違辯、無諍論辯、可樂法辯、住忍力辯、妙甚深辯、種種差別辯、種種微妙辯、世俗勝義辯、建立一切布施持戒懷忍正勤靜慮般羅若辯、建立一切念住正斷神足根力覺支道分奢摩他毘鉢舍那辯、建立一切靜慮解脫三摩地三摩鉢底諦廣大智辯、一切聖人所乘辯、一切眾生心行辯、無謇吃言辯、無梗澁言辯、無輕掉言辯、無麁獷言辯、愛潤音言辯、清淨言辯、橫逸言辯、無著言辯、教詔言辯、三摩呬多言辯、妙相應言辯、無關[門@龠]言辯、美妙音言辯、柔滑音言辯、無致譏訶言辯、眾聖所讚言辯。舍利子！菩薩摩訶薩以如是等所有言辯，遍告無邊諸佛剎土，所發言音超過一切梵音言詞。如是言音明了清淨，為諸如來之所印可。是諸菩薩具足才辯，以是言音愍諸有情及數取者，廣為宣說微妙正法，能令是等出離生死正盡眾苦。舍利子！是名菩薩摩訶薩辯無礙解。舍利子！如是名為無礙解善巧。由此無礙解善巧故，菩薩摩訶薩修行般若波羅蜜多精勤修習無礙解善巧。
Furthermore, Śāriputra! What is the bodhisattva mahāsattva's unobstructed understanding of eloquence? Śāriputra! The eloquence of bodhisattvas refers to bodhisattva mahāsattvas who, through practicing the prajñāpāramitā, attain:
- Unobstructed eloquence in speech
- Eloquence in unhindered explanation
- Eloquence in continuous exposition
- Swift and rapid eloquence
- Quick-witted eloquence
- Unshakable eloquence
- Eloquence without dullness
- Eloquence in responding to questions
- Eloquence without timidity
- Eloquence without contradiction
- Eloquence without dispute
- Eloquence in delightful Dharma
- Eloquence based on the power of patience
- Eloquence in profound subtleties
- Eloquence in various distinctions
- Eloquence in various subtleties
- Eloquence in conventional and ultimate truth
- Eloquence in establishing all perfections (pāramitās)
- Eloquence in establishing all foundations of mindfulness, right efforts, bases of spiritual power, faculties, powers, factors of enlightenment, and limbs of the path, as well as śamatha and vipaśyanā
- Eloquence in establishing all meditations, liberations, samādhis, samāpattis, and vast wisdom of the truths
- Eloquence in the vehicles of all noble ones
- Eloquence in the mental activities of all sentient beings
- Eloquence without stuttering
- Eloquence without impediment
- Eloquence without frivolity
- Eloquence without harshness
- Eloquence with loving and moistening speech
- Eloquence with pure speech
- Eloquence with unrestrained speech
- Eloquence with unattached speech
- Eloquence with instructive speech
- Eloquence with concentrated speech
- Eloquence with wonderfully accordant speech
- Eloquence with unobstructed speech
- Eloquence with beautiful and wonderful sound
- Eloquence with smooth and gentle sound
- Eloquence without causing ridicule
- Eloquence praised by all noble ones
Śāriputra! Bodhisattva mahāsattvas, with such eloquence, proclaim to countless Buddha lands, their speech surpassing all Brahma sounds. Such speech is clear and pure, approved by all Tathāgatas. These bodhisattvas, endowed with talent and eloquence, use this speech to compassionately expound the subtle true Dharma to sentient beings and those who grasp at a self, enabling them to leave birth and death and completely exhaust all suffering.
Śāriputra! This is called the bodhisattva mahāsattva's unobstructed understanding of eloquence. Śāriputra! This is called skillfulness in unobstructed understanding. Because of this skillfulness in unobstructed understanding, bodhisattva mahāsattvas practicing the prajñāpāramitā diligently cultivate skillfulness in unobstructed understanding.
大寶積經卷第五十一
大寶積經卷第五十二
大唐三藏法師玄奘奉 詔譯
菩薩藏會第十二之十八般若波羅蜜多
品第十一之三
「復次舍利子！云何菩薩摩訶薩依趣善巧？舍利子！菩薩摩訶薩修行般若波羅蜜多故，於四依趣善能具足。何等為四？所謂依趣於義不依趣文、依趣於智不依趣識、依趣於了義經不依趣不了義經、依趣於法不依趣數取趣者。舍利子！云何名為依趣於義不依趣文？復以何等為文為義？舍利子！所言文者，謂諸世間諸法作用傳習文詞。所言義者，謂所通達出世間法。所言文者，宣示可樂布施調順寂靜言詞。所言義者，謂所布施調順寂靜決定了知無朽壞智。所言文者，訶毀生死分別言詞。所言義者，生死不染徹見法性。所言文者，稱揚讚歎涅槃功德。所言義者，謂諸法性涅槃無分別性。所言文者，隨順諸乘建立言說。所言義者，一理趣法善通達智。所言文者，宣說捨離諸所有法。所言義者，謂是三輪究竟清淨。所言文者，宣說律儀身語意業受持學處杜多功德。所言義者，身語意業皆不可得，不由加行尸羅清淨。所言文者，宣說忍受瞋恚裁忿憍慢傲逸，能行是忍名善丈夫。所言義者，謂善證得無生法忍。所言文者，演諸善根發起精進。所言義者，無取無捨無住精進。所言文者，宣說靜慮解脫等持等至。所言義者，滅盡定智。所言文者，一切聞持諸慧根本。所言義者，不可說義。所言文者，謂能開示三十七覺分聖道正法。所言義者，證得菩提分法正行之果。所言文者，謂能開示苦集道諦。所言義者，於滅作證。所言文者，開示無明為初乃至老死。所言義者，謂無明滅故乃至老死亦滅。所言文者，宣說止觀資糧正法。所言義者，明解脫智。所言文者，宣說貪瞋及癡等分行法。所言義者，謂無分別心解脫智。所言文者，開示一切障礙之法。所言義者，謂無障礙解脫之智。所言文者，開示三寶稱讚功德。所言義者，離欲法性無為無著功德正行。所言文者，宣說菩薩從初發心乃至道場修學功德發起正行。所言義者，謂剎那心相應證覺一切智智。舍利子！舉要言之，如來所演八萬四千法藏聲教皆名為文，諸離一切言音文字理不可說是名為義。舍利子！是名菩薩摩訶薩修行般若波羅蜜多故，依趣於義不依趣文。
Furthermore, Śāriputra! What is the bodhisattva mahāsattva's skill in reliance? Śāriputra! Because bodhisattva mahāsattvas practice prajñāpāramitā, they are well-equipped with four kinds of reliance. What are these four? Namely, relying on the meaning and not on the words, relying on wisdom and not on consciousness, relying on sutras of definitive meaning and not on sutras of interpretable meaning, and relying on the Dharma and not on persons.
Śāriputra! What does it mean to rely on the meaning and not on the words? And what are considered words and what is meaning? Śāriputra! What is called words refers to the conventional terms and expressions used in worldly dharmas. What is called meaning refers to the transcendent dharmas that are realized. Words are the pleasant expressions about giving, discipline, and tranquility. Meaning is the definite understanding and imperishable wisdom of giving, discipline, and tranquility. Words are the expressions that criticize and discriminate samsara. Meaning is being undefiled by samsara and thoroughly seeing the nature of dharmas. Words are expressions praising the merits of nirvana. Meaning is the non-discriminating nature of nirvana in the nature of all dharmas. Words are expressions establishing the various vehicles. Meaning is the wisdom that well comprehends the single principle of all dharmas. Words are expressions about renouncing all possessions. Meaning is the ultimate purity of the three wheels. Words are expressions about the precepts of body, speech, and mind, and the merits of ascetic practices. Meaning is the unobtainability of actions of body, speech, and mind, and the purity of morality without effort. Words are expressions about enduring anger, restraining wrath, pride, and arrogance, calling one who can practice such patience a good person. Meaning is the good realization of the patience of non-arising of dharmas. Words are expressions about arousing diligence in all good roots. Meaning is diligence without grasping, abandoning, or abiding. Words are expressions about meditation, liberation, concentration, and attainment. Meaning is the wisdom of the cessation attainment. Words are the foundation of all wisdom based on learning and retention. Meaning is the inexpressible meaning. Words are expressions that reveal the thirty-seven factors of enlightenment and the true Dharma of the noble path. Meaning is the realization of the fruit of correct practice of the factors of enlightenment. Words are expressions that reveal the truths of suffering, its origin, and the path. Meaning is the realization of cessation. Words are expressions revealing ignorance as the beginning up to old age and death. Meaning is that with the cessation of ignorance, up to old age and death also cease. Words are expressions about the true Dharma of the provisions for tranquility and insight. Meaning is the wisdom of clear liberation. Words are expressions about practices related to greed, hatred, delusion, and their equal distribution. Meaning is the wisdom of mental liberation without discrimination. Words are expressions revealing all obstructing dharmas. Meaning is the wisdom of unobstructed liberation. Words are expressions revealing and praising the merits of the Three Jewels. Meaning is the correct practice of the merits of the desireless nature of dharmas, the unconditioned, and non-attachment. Words are expressions about the bodhisattva's cultivation of merits and correct practices from the initial arousal of bodhicitta to the seat of enlightenment. Meaning is the realization of the wisdom of all aspects in a moment of mind.
Śāriputra! To sum up, all the 84,000 Dharma teachings expounded by the Tathāgata through verbal instructions are called words. The principle that is free from all sounds and letters and is inexpressible is called meaning. Śāriputra! This is called the bodhisattva mahāsattva's reliance on meaning and not on words due to practicing the prajñāpāramitā.
「復次舍利子！云何菩薩摩訶薩依趣於智不依趣識？舍利子！菩薩摩訶薩依般若波羅蜜多故，善巧了知諸有言教數取趣義，是名為識此不應依；諸有言教如法性義，即是於智此應依趣。又舍利子！是菩薩摩訶薩由二法善巧，便能修行般若波羅蜜多。何等為二？謂識及智。舍利子！何等為識？何等為智？舍利子！所言識者，謂四識住。何等為四？一者色趣識所依止，二者受趣識所依止，三者想趣識所依止，四者行趣識所依止。如是識住，是名為識不應依趣。所言智者，於五取蘊識不安住。諸蘊遍智，是名為智此應依趣。所言識者，謂能了知地界水界火界風界，如是了知則名為識不應依趣。若有說言四種識住識不安住，此則名為識之法性。若於法性不雜亂智，是名為智則可依趣。又復識者，所謂了別眼所識色、耳所識聲、鼻所識香、舌所識味、身所識觸、意所識法，如是了別是名為識。所言智者，若於內處心慮寂靜，若於外處尋伺不行，依趣於智不於一法而生分別，如是等相名之為智。又復識者，從所緣境而生於識、從諸作意而生於識、從遍分別而生於識，如是等相名之為識。所言智者，無取無執無緣無了別無所分別是名為智。又復識者，於諸一切有為行法識所依趣是名為識。所言智者，於無為法無識能行此無為智是名為智。又復識者，有生有滅有住之識，故名為識不應依趣。無生無滅亦無所住，是名為智此應依趣。舍利子！是名菩薩摩訶薩修行般若波羅蜜多故，依趣於智不依趣識。
Furthermore, Śāriputra! How does a bodhisattva mahāsattva rely on wisdom and not rely on consciousness? Śāriputra! Because the bodhisattva mahāsattva relies on prajñāpāramitā, they skillfully understand that the meaning of verbal teachings grasped by consciousness should not be relied upon; the meaning of verbal teachings in accordance with the nature of dharmas is wisdom, which should be relied upon.
Moreover, Śāriputra! This bodhisattva mahāsattva, through skillfulness in two dharmas, is able to practice prajñāpāramitā. What are these two? They are consciousness and wisdom. Śāriputra! What is consciousness? What is wisdom?
Śāriputra! What is called consciousness refers to the four abodes of consciousness. What are these four? First, form as the basis for consciousness; second, feeling as the basis for consciousness; third, perception as the basis for consciousness; fourth, volition as the basis for consciousness. These abodes of consciousness are called consciousness and should not be relied upon.
What is called wisdom is not abiding in consciousness regarding the five aggregates of clinging. Comprehensive knowledge of the aggregates is called wisdom and should be relied upon.
What is called consciousness is the ability to know the earth element, water element, fire element, and wind element. Such knowing is called consciousness and should not be relied upon. If it is said that the four abodes of consciousness do not abide in consciousness, this is called the nature of consciousness. Non-confused wisdom regarding the nature of dharmas is called wisdom and can be relied upon.
Furthermore, consciousness refers to the discernment of forms cognized by the eye, sounds cognized by the ear, odors cognized by the nose, tastes cognized by the tongue, tactile sensations cognized by the body, and mental phenomena cognized by the mind. Such discernment is called consciousness.
What is called wisdom is when the mind is internally calm and quiet, when outwardly there is no seeking or investigating, relying on wisdom without discriminating any dharma. Such characteristics are called wisdom.
Furthermore, consciousness arises from objects of cognition, arises from various mental factors, and arises from pervasive discrimination. Such characteristics are called consciousness.
What is called wisdom has no grasping, no clinging, no objects, no discernment, and no discrimination. This is called wisdom.
Furthermore, consciousness is that which consciousness relies upon regarding all conditioned dharmas. This is called consciousness.
What is called wisdom is the unconditioned wisdom in which no consciousness can operate regarding unconditioned dharmas. This is called wisdom.
Furthermore, consciousness that has arising, ceasing, and abiding is called consciousness and should not be relied upon. That which has no arising, no ceasing, and no abiding is called wisdom and should be relied upon.
Śāriputra! This is called the bodhisattva mahāsattva's reliance on wisdom and non-reliance on consciousness due to practicing prajñāpāramitā.
「復次舍利子！云何名為菩薩摩訶薩不依趣不了義經依趣了義經？舍利子！諸菩薩等善能通達，即如先說所有廣文，是則名為不了義經，如是廣文不應依趣；即如先說所有廣義，是則名為了義經際，如是廣義則可依趣。又舍利子！何等經中以為了義？何等經中名不了義？舍利子！菩薩摩訶薩依般若波羅蜜多故善能分別，若諸經中宣說於道，如是言教名不了義；若諸經中宣說於果，如是言教名為了義。若諸經中說世俗諦，名不了義；說勝義諦，名為了義。若諸經中宣說作業煩惱惑染，名不了義；若有宣說煩惱業盡，是名了義。若諸經中宣說訶責染污之法，名不了義；若有宣說修治清淨，如是法者是名了義。若諸經中有所宣說厭背生死欣樂涅槃，名不了義；若有宣說生死涅槃二無差別，是名了義。若諸經中宣說種種文句差別，名不了義；若說甚深難見難覺，是名了義。若諸經中文句廣博能令眾生心意踊躍，名不了義；若有宣說文句及心皆同灰燼，是名了義。若諸經中宣說有我有情命者養者數取趣者意生摩納婆作者受者，又說立有種種受蘊無有主宰，如是言教名不了義不應依趣。若諸經中說空無相無願無生無起亦無出現，無有我無有情無命者無養者無數取趣者及三解脫門，如斯言教是名了義則可依趣。舍利子！是名菩薩摩訶薩修行般若波羅蜜多故，依趣了義不趣不了之義。
Furthermore, Śāriputra! What is meant by bodhisattva mahāsattvas not relying on sutras of incomplete meaning and relying on sutras of complete meaning? Śāriputra! Bodhisattvas are well able to comprehend that, as previously stated, all extensive texts are called sutras of incomplete meaning, and such extensive texts should not be relied upon; as previously stated, all extensive meanings are called the realm of sutras of complete meaning, and such extensive meanings can be relied upon.
Moreover, Śāriputra! Which scriptures are considered to have complete meaning? Which scriptures are called incomplete meaning? Śāriputra! Bodhisattva mahāsattvas, relying on the prajñāpāramitā, are able to discern well:
If sutras expound on the path, such teachings are called incomplete meaning; If sutras expound on the fruit, such teachings are called complete meaning.
If sutras speak of conventional truth, it is called incomplete meaning; If sutras speak of ultimate truth, it is called complete meaning.
If sutras expound on creating karma and afflictive delusions, it is called incomplete meaning; If they expound on the extinction of afflictions and karma, it is called complete meaning.
If sutras expound on condemning defiled dharmas, it is called incomplete meaning; If they expound on cultivating purity, such dharmas are called complete meaning.
If sutras expound on detesting samsara and delighting in nirvana, it is called incomplete meaning; If they expound on samsara and nirvana having no difference, it is called complete meaning.
If sutras expound on various differences in phrases and words, it is called incomplete meaning; If they expound on the profound, difficult to see and realize, it is called complete meaning.
If sutras have extensive phrases that can make beings' minds elated, it is called incomplete meaning; If they expound on phrases and mind being like ashes, it is called complete meaning.
If sutras expound on the existence of self, sentient beings, life, nurturers, persons, individualities, manava (young man), doers, and experiencers, and also establish various aggregates of experience without a ruler, such teachings are called incomplete meaning and should not be relied upon. If scriptures expound on emptiness, signlessness, wishlessness, non-arising, non-origination, and also non-appearance, no self, no sentient beings, no life, no nurturers, no persons, and the three doors of liberation, such teachings are called complete meaning and can be relied upon.
Śāriputra! This is called bodhisattva mahāsattvas practicing the prajñāpāramitā, relying on complete meaning and not relying on incomplete meaning.
「復次舍利子！云何名為菩薩摩訶薩依趣於法不依趣數取者？舍利子！菩薩摩訶薩依般若波羅蜜多故，於諸經教善能分別，諸有宣說不了義經，即為補特伽羅義，如是言教不應依趣；諸有了義即如性法義，如是言教此應依趣。又舍利子！復以何等名為依法？云何名為數取趣者？舍利子！若有依止數取之見諸所緣法，如是之相名數取者；此數取見所緣法住性之法性，如是相者是名為法。言數取者，所謂凡夫數取。善凡夫數取，隨信行數取、隨法行數取、第八數取、預流數取、一來數取、不還數取、阿羅漢數取、獨覺數取、菩薩數取。舍利子！復有一數取者出現於世，利益安樂無量眾生，悲愍世間，為諸天人義利安樂。如是數取，所謂如來、應、正等覺。舍利子！如是一切數取名言，如來依世俗諦為眾生說。若有眾生於此言教起於執著，如是等類不應依趣。何以故？如來欲令於彼正依趣故，佛薄伽梵說如是法，汝等依趣諸法實性，無宜依趣彼數取者。舍利子！何等是為諸法實性？舍利子！所謂無有變異、無有增益、無作無不作、不住、無根本，如是之相是名法性。又復於一切處通照平等，諸平等中善住平等，不平等中善住平等，於諸平等不平等中妙善平等，如是等相是名法性。又法性者無有分別、無有所緣，於一切法證得決定究竟體相，如是名為諸法實性。舍利子！若有依趣法性之者，則諸法性無不依趣。菩薩摩訶薩由證入如是門故，於一切法依趣一切法性故。舍利子！如是名為菩薩摩訶薩四種依趣。若有菩薩摩訶薩於此法中能通達者，是則說名依趣善巧。舍利子！如是名為依趣善巧，菩薩摩訶薩為欲修行般若波羅蜜多故，精勤修習依趣善巧。
Furthermore, Śāriputra! What is meant by bodhisattva mahāsattvas relying on the Dharma and not relying on persons? Śāriputra! Because bodhisattva mahāsattvas rely on the prajñāpāramitā, they can skillfully discern among various scriptures. Those that expound provisional meaning are for the sake of persons, and such teachings should not be relied upon; those that expound definitive meaning are in accordance with the nature of dharmas, and such teachings should be relied upon.
Moreover, Śāriputra! What is meant by relying on the Dharma? And what is meant by persons? Śāriputra! If one relies on the view of persons regarding all objects of cognition, such characteristics are called persons; the nature of dharmas that is the abode of objects cognized by this view of persons, such characteristics are called Dharma. Speaking of persons refers to ordinary persons, good ordinary persons, those who follow faith, those who follow Dharma, the eighth stage, stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, and bodhisattvas.
Śāriputra! There is also one person who appears in the world, benefiting and bringing happiness to countless beings, compassionate towards the world, bringing benefit and happiness to gods and humans. This person is called the Tathāgata, Arhat, Samyaksambuddha.
Śāriputra! All these terms for persons are taught by the Tathāgata according to conventional truth for the sake of beings. If beings become attached to these teachings, such should not be relied upon. Why? Because the Tathāgata wishes them to rely on the correct approach, the Bhagavān Buddha teaches such Dharma, saying, "You should rely on the true nature of dharmas, and should not rely on those persons."
Śāriputra! What is the true nature of dharmas? Śāriputra! It is that which is without change, without increase, without action or non-action, non-abiding, and without root. Such characteristics are called the nature of dharmas. Furthermore, it equally illuminates everywhere, abides well in equality among equalities, abides well in equality among inequalities, and is perfectly equal among all equalities and inequalities. Such characteristics are called the nature of dharmas.
Moreover, the nature of dharmas is without discrimination and without objects of cognition. It is the definitive and ultimate characteristic realized in all dharmas. This is called the true nature of dharmas. Śāriputra! If one relies on the nature of dharmas, then one relies on all natures of dharmas. Because bodhisattva mahāsattvas enter through such a gate, they rely on the nature of all dharmas in all dharmas.
Śāriputra! This is called the four kinds of reliance for bodhisattva mahāsattvas. If there are bodhisattva mahāsattvas who can comprehend this Dharma, they are said to have skillfulness in reliance. Śāriputra! This is called skillfulness in reliance. Bodhisattva mahāsattvas, in order to practice the prajñāpāramitā, diligently cultivate skillfulness in reliance.
「復次舍利子！云何名為菩薩摩訶薩資糧善巧？舍利子！當知菩薩摩訶薩修行般若波羅蜜多故，善能通達二種資糧。何者是耶？謂福及智。舍利子！云何名為福德資糧？所謂布施體性福所作事、尸羅體性福所作事、諸修體性福所作事，及大慈定大悲方便，菩薩摩訶薩住福所作諸事業故，於諸善根若自若他，勵志奉修悉能興起，三世積集所有諸惡悉皆發露。又於一切眾生所有功德、一切學無學所有功德、一切獨覺所有功德、一切菩薩從初發心廣修諸行得不退轉繫屬一生，如是等無量無邊菩薩摩訶薩所有功德，菩薩普皆心生隨喜。又於去來現在一切諸佛薄伽梵所，一切善根菩薩亦皆心生隨喜。舍利子！是菩薩摩訶薩又復善能隨喜俱生福所作事，復能勸請一切諸佛轉妙法輪，及諸賢聖令演勝法勸請俱生福所作事，復能以諸善根迴向菩提、迴向俱生福所作事。是菩薩摩訶薩見有未發大菩提心諸菩薩等，方便教令發菩提心。若有已發菩提心者，說法示導教令成熟。諸貧窮者攝以財物，若疾病者施以醫藥、殷勤瞻視恭敬承事，於暴惡者心生忍受，所犯戒品無有覆藏、發露諸過善能除罪。已般涅槃諸佛世尊，於一切時常修供養。於鄔波柁耶及阿遮利耶敬如大師，於正法所發勤精進追尋請問，於說法師敬愛尊奉猶如事佛。有說法會，雖去己遠多百踰繕那，要往其所聽聞正法無有厭足。或有眾生來請疑滯，以無染心宣說淨法。於父母所承修供養，知恩了恩無有變悔。積集一切諸清淨福，修行建立情無厭倦。以諸律撿防護於身，身無詭詐；防護於語，發言和雅；防護於心，心無諂誑。欲攝梵福故，為諸如來營搆制多。令丈夫相具圓滿故，積集無遮大祠法會。為隨顯相令圓滿故，積集種種善根資糧。為莊嚴身故，捨離憍慢。為莊嚴語故，遠諸語過。為莊嚴心故，遠離一切憎嫉覺慧。為大莊嚴佛剎土故，化現神通轉變自在。為欲莊嚴諸法相故，無上妙智善勝清淨。為欲莊嚴大法眾故，遠離一切離間麁惡破壞語言。為不取著一切法故，離妄分別。令說法者無憂慼故，歡喜授與善哉言詞。令說法者無唐捐故，遠離諸蓋恭敬聽法。為欲莊嚴菩提樹故，奉施諸佛清靜園林。為欲莊嚴佛道場故，備修善根無有退轉。為欲淨除生死法故，不染一切諸業煩惱。為欲獲得珍寶手故，修行布施一切珍寶。為欲獲得無盡之財及無盡藏故，所愛重物先用行施。為欲令諸眾生暫見便起清淨信故，舒顏先問遠諸嚬蹙。為欲獲得平掌相故，於諸眾生起平等照。為放無邊諸光網故，於不學識諸眾生所情不輕蔑又無捨置。為令受生得清淨故，常存積集清淨戒福。為令胎藏得清淨故，於諸毀犯善能清淨。為欲生於天人中故，修治清淨十善業道。遠離無知往還進止故，於諸教誡無妄分別。為得法財富逸自在故，於深奧法性無藏悋。為諸世間所瞻仰故，修治清淨增上欲解。為得廣大法勝解故，於微少行而不修證。為欲攝受一切福故，心恒思惟一切智者。為七聖財得圓滿故，於佛正法信為前導。為欲攝受諸淨法故，於己身命曾無顧錄。為諸世間所委任故，於先所許必令果遂。為令一切諸佛妙法得圓滿故，圓滿修習一切佛法。舍利子！若菩薩摩訶薩具足成就如是相者，是名菩薩摩訶薩福德資糧善巧。
Furthermore, Śāriputra! What is called the bodhisattva mahāsattvas' skillfulness in provisions? Śāriputra! You should know that bodhisattva mahāsattvas, through practicing the prajñāpāramitā, are able to thoroughly comprehend two types of provisions. What are these? They are merit and wisdom.
Śāriputra! What is called the provision of merit? It refers to the meritorious deeds of the nature of giving, the meritorious deeds of the nature of moral discipline, the meritorious deeds of the nature of cultivation, as well as great loving-kindness, great compassion, and skillful means. Because bodhisattva mahāsattvas dwell in these meritorious deeds, they are able to arouse and diligently cultivate all roots of goodness, whether their own or others', and reveal all evils accumulated in the three times.
Moreover, they rejoice in all the merits of all sentient beings, all the merits of those in training and beyond training, all the merits of pratyekabuddhas, and all the merits of bodhisattvas from their initial aspiration to their extensive cultivation of practices, attaining non-regression and being bound to one more life. Bodhisattvas universally rejoice in such immeasurable and boundless merits of bodhisattva mahāsattvas. They also rejoice in all the roots of goodness of all past, present, and future Buddhas and Bhagavāns.
Śāriputra! These bodhisattva mahāsattvas are also skilled in rejoicing in the meritorious deeds that arise simultaneously. They are able to request all Buddhas to turn the wheel of the wonderful Dharma, and to request the noble ones to expound the supreme Dharma, which are meritorious deeds that arise simultaneously. They are also able to dedicate all roots of goodness towards bodhi, which are meritorious deeds that arise simultaneously.
These bodhisattva mahāsattvas, seeing bodhisattvas who have not yet generated the great bodhicitta, skillfully teach them to generate bodhicitta. For those who have already generated bodhicitta, they expound the Dharma and guide them to maturity. They support the poor with wealth, provide medicine and care for the sick, respectfully serve them, patiently endure the violent and evil, do not conceal their transgressions of precepts, reveal their faults and are able to eliminate sins.
They constantly make offerings to the Buddhas and World-Honored Ones who have entered parinirvāṇa. They respect their preceptors and teachers as they would great masters. They diligently pursue and inquire about the true Dharma. They respect and revere Dharma teachers as they would serve the Buddha. Even if a Dharma assembly is hundreds of yojanas away, they will go there to listen to the true Dharma without tiring. If sentient beings come to ask about their doubts, they expound the pure Dharma with an undefiled mind.
They serve and make offerings to their parents, knowing and repaying their kindness without regret. They accumulate all pure merits and establish practices without weariness. They guard their body with discipline, free from deceit; guard their speech, speaking harmoniously; guard their mind, free from flattery and deception.
To accumulate brahma merits, they build stupas for the Tathāgatas. To perfect the marks of a great man, they accumulate merits through great unrestricted giving assemblies. To perfect the manifest marks, they accumulate various roots of goodness and provisions. To adorn the body, they abandon pride. To adorn speech, they avoid verbal faults. To adorn the mind, they avoid all hateful and envious thoughts.
To greatly adorn the Buddha lands, they manifest supernatural powers and transformations at will. To adorn the characteristics of all dharmas, they cultivate unsurpassed, wondrous, excellent, and pure wisdom. To adorn the great Dharma assembly, they avoid all divisive, harsh, and destructive speech. To not cling to all dharmas, they abandon false discrimination.
To prevent Dharma speakers from becoming distressed, they joyfully offer words of praise. To prevent Dharma speakers from wasting their efforts, they listen to the Dharma respectfully, free from hindrances. To adorn the Bodhi tree, they offer pure gardens and groves to the Buddhas. To adorn the site of enlightenment, they cultivate all roots of goodness without regression.
To purify the dharmas of birth and death, they do not become defiled by any karmic afflictions. To obtain hands that bestow treasures, they practice giving all precious things. To obtain inexhaustible wealth and treasures, they first give away their most cherished possessions. To cause sentient beings to generate pure faith upon seeing them, they greet others with a relaxed expression, free from frowns.
To obtain the mark of level palms, they regard all sentient beings equally. To emit boundless nets of light, they do not despise or neglect uneducated sentient beings. To obtain pure rebirth, they constantly accumulate the merits of pure precepts. To purify the womb, they are able to purify all transgressions.
To be reborn among gods and humans, they cultivate the pure ten wholesome ways of action. To avoid ignorance in coming and going, they do not falsely discriminate regarding teachings and admonitions. To obtain the wealth of Dharma and be at ease, they do not hoard profound and subtle dharmas. To be admired by the world, they cultivate pure and superior aspirations.
To obtain vast and superior understanding of the Dharma, they do not cultivate or realize minor practices. To embrace all merits, they constantly contemplate on the omniscient ones. To perfect the seven noble treasures, they have faith as the forerunner in the Buddha's true Dharma. To embrace all pure dharmas, they disregard their own body and life.
To be entrusted by the world, they fulfill their previous promises. To perfect all the wonderful dharmas of the Buddhas, they fully cultivate all Buddha dharmas.
Śāriputra! If bodhisattva mahāsattvas fully accomplish such characteristics, this is called the bodhisattva mahāsattvas' skillfulness in the provision of merit.
「復次舍利子！云何菩薩摩訶薩智德資糧善巧？舍利子！是菩薩摩訶薩修行般若波羅蜜多時，由住如是如是因緣法故攝取於智，是故名曰智德資糧。舍利子！如是攝智，以何等法為因為緣？舍利子！當知菩薩摩訶薩欲無厭倦，精進尋求智隨行性親近善友，趣諸佛智不趣聲聞及獨覺智，於彼善友情無憍慢，恭敬愛重如愛大師。而是菩薩知彼善友具諸欲解，無有少分順智言說而不諮受彼善友者。又知菩薩是法器已，即為宣說中無暫斷。是諸菩薩聞說如是正法資糧相應之行，精進尋思方便修習。舍利子！諸如是相，此則名為智德資糧相應正行。
Furthermore, Śāriputra! What is the bodhisattva mahāsattva's skillfulness in the provisions of wisdom and virtue? Śāriputra! When this bodhisattva mahāsattva practices the prajñāpāramitā, by abiding in such and such causal dharmas, they gather wisdom, and this is called the provisions of wisdom and virtue.
Śāriputra! What dharmas serve as causes and conditions for gathering such wisdom? Śāriputra! You should know that the bodhisattva mahāsattva has insatiable desire, diligently seeks the nature of wisdom practices, associates with good friends, inclines towards the wisdom of the Buddhas and not towards the wisdom of śrāvakas and pratyekabuddhas, is not arrogant towards those good friends, and respects and cherishes them as they would a great teacher.
Moreover, this bodhisattva knows that these good friends possess various desires and understandings, and there is not even a small part of speech conducive to wisdom that they do not consult with these good friends about. Also, knowing that the bodhisattva is a vessel for the Dharma, they expound it without interruption.
These bodhisattvas, upon hearing such teachings on the practices associated with the provisions of the true Dharma, diligently contemplate and skillfully cultivate them. Śāriputra! All such characteristics are called the correct practices associated with the provisions of wisdom and virtue.
「復次舍利子！云何名為菩薩摩訶薩正法資糧相應正行？舍利子！正法資糧者，所謂菩薩摩訶薩具修正行故，嗜欲饕餮善能節儉，事緒緣務善能減約，言說談話善能遠離，於諸音聲善能棄捨，初夜後夜無有睡眠，精勤修習相應正行。是菩薩摩訶薩稱量理義鄭重尋思故，心無濁穢制伏諸蓋故，於所毀犯善知出離無有諂詐現除悔故，無所追求堅修正行故，隨順正法趣向正法俯臨正法於法勇猛常如救彼頭衣熾然故，勤求妙智無暫休息不處愚暗故，無有慢緩不棄善扼故，遠離憒閙常樂獨處故，宴默思惟聖種知足故，不捨杜多所有功德愛樂法樂故，常樂尋求出世間法不思寶玩隨順世間文章呪術故，成就正念無忘失故，備甚深義善隨行故，具足妙慧道隨順故，堅固勇猛防衛外緣故，內懷羞恥慚愧莊嚴故，隨行佛趣離非智故，捨愚癡膜慧眼清淨善覺悟故，覺慧寬廣於如是覺無狹劣故，妙覺明顯證現智故。舍利子！是菩薩摩訶薩所有功德不隨於他，於自功德無增上慢，於他功德不嫉不毀，善修行業不輕業報，由如是故具足成滿業清淨智。舍利子！如是等相具足圓備，是名菩薩摩訶薩智德資糧善巧之行。
Furthermore, Śāriputra! What is called the bodhisattva mahāsattva's correct practice in accordance with the provisions of the true Dharma? Śāriputra! The provisions of the true Dharma refer to bodhisattva mahāsattvas who, having fully cultivated correct practice:
- Are able to be frugal in their desires and appetites
- Are able to reduce worldly affairs and conditions
- Are able to distance themselves from speech and conversation
- Are able to abandon various sounds
- Have no sleep in the early and late night, diligently practicing correct conduct
These bodhisattva mahāsattvas:
- Weigh and contemplate principles and meanings with great care
- Have minds free from impurities and restrain all hindrances
- Know how to abandon transgressions without deceit or pretense
- Have no pursuits and firmly practice correct conduct
- Follow, incline towards, and diligently practice the true Dharma as if saving their head from burning
- Diligently seek wondrous wisdom without rest, not dwelling in ignorance
- Are not lazy and do not abandon good restraints
- Stay away from noise and enjoy solitude
- Contemplate in silence and are content with the noble lineage
- Do not abandon the merits of ascetic practices and delight in the joy of Dharma
- Always enjoy seeking transcendent dharmas, not thinking of treasures or following worldly literature and mantras
- Accomplish right mindfulness without forgetfulness
- Are equipped with profound meanings and follow them well
- Are endowed with wondrous wisdom and follow the path
- Are firm and brave in guarding against external conditions
- Internally possess shame and are adorned with modesty
- Follow the Buddha's inclinations and depart from non-wisdom
- Abandon the veil of ignorance, with wisdom eyes pure and well awakened
- Have broad awakening wisdom without narrowness in such awakening
- Have clear and manifest wondrous awakening and realizing wisdom
Śāriputra! These bodhisattva mahāsattvas do not follow others regarding their own merits, have no arrogance about their own merits, do not envy or disparage others' merits, cultivate good karma well and do not take karmic retribution lightly. Because of this, they fully accomplish the wisdom of pure karma.
Śāriputra! When these characteristics are fully complete, this is called the bodhisattva mahāsattva's skillful practice in the provisions of wisdom and virtue.
「復次舍利子！菩薩摩訶薩復有智德資糧善巧，謂能具足四種施法便得成就智德資糧。何等為四？一者菩薩摩訶薩若見書寫如是經典，給施葉紙筆墨眾事。二者菩薩摩訶薩請說法者演深妙義。三者菩薩摩訶薩以諸利養恭敬名聞讚頌稱揚奉說法者。四者菩薩摩訶薩於說法師攝受正法，無有諂曲讚悅彼意，應施是言善哉善哉。舍利子！若有菩薩摩訶薩行是四種清淨布施，當知善能積集智德資糧善巧。
Furthermore, Śāriputra! Bodhisattva mahāsattvas have another skillfulness in the provisions of wisdom and virtue. They can fully accomplish four kinds of giving methods to achieve the provisions of wisdom and virtue. What are these four?
- First, when bodhisattva mahāsattvas see such sutras being written, they provide leaves, paper, brushes, ink, and various necessities.
- Second, bodhisattva mahāsattvas request Dharma speakers to expound profound and subtle meanings.
- Third, bodhisattva mahāsattvas offer material support, respect, fame, praise, and acclaim to Dharma speakers.
- Fourth, bodhisattva mahāsattvas receive the true Dharma from Dharma teachers without flattery, sincerely delighting their minds, and should offer words of praise, saying "Excellent! Excellent!"
Śāriputra! If there are bodhisattva mahāsattvas who practice these four kinds of pure giving, you should know that they are skillful in accumulating the provisions of wisdom and virtue.
「復次舍利子！菩薩摩訶薩復有四種積集無盡智德資糧。何等為四？一者菩薩摩訶薩巧能守護說法者身。二者巧能守護所有眾善。三者巧能守護其所止處。四者巧能守護彼說法者所有徒眾。舍利子！是為菩薩摩訶薩四種積集智德資糧。
Furthermore, Śāriputra! Bodhisattva mahāsattvas have four more ways of accumulating inexhaustible provisions of wisdom and virtue. What are these four?
- First, bodhisattva mahāsattvas are skillful in protecting the body of the Dharma teacher.
- Second, they are skillful in protecting all good deeds.
- Third, they are skillful in protecting their dwelling place.
- Fourth, they are skillful in protecting the followers of the Dharma teacher.
Śāriputra! These are the four ways bodhisattva mahāsattvas accumulate provisions of wisdom and virtue.
「復次舍利子！菩薩摩訶薩復有四種任持智德資糧善巧。何等為四？所謂菩薩摩訶薩於說法者以法任持、以智任持、以財任持、以菩提功德而用任持。舍利子！是為菩薩摩訶薩四種任持智德資糧。
Furthermore, Śāriputra! Bodhisattva mahāsattvas have four more kinds of skillfulness in the provisions of wisdom and virtue through sustaining. What are these four? Namely, bodhisattva mahāsattvas sustain Dharma teachers with the Dharma, sustain them with wisdom, sustain them with wealth, and sustain them with the merits of enlightenment. Śāriputra! These are the four kinds of sustaining provisions of wisdom and virtue for bodhisattva mahāsattvas.
「復次舍利子！菩薩摩訶薩復有五種勝力，能為智德資糧善巧。何等為五？所謂菩薩摩訶薩具足信力，為欲成就信解心故；具足進力，求善知識成多聞故；具足念力，令菩提心無忘失故；具足定力，審諦觀察平等覺故；具足慧力，由久修習多聞力故。舍利子！是名菩薩摩訶薩五力智德資糧善巧之行。
Furthermore, Śāriputra! Bodhisattva mahāsattvas have five kinds of superior powers that can serve as skillful means for the provisions of wisdom and virtue. What are these five?
- Bodhisattva mahāsattvas possess the power of faith, in order to accomplish a mind of faith and understanding;
- They possess the power of diligence, seeking good friends and becoming learned;
- They possess the power of mindfulness, to prevent the bodhicitta from being forgotten;
- They possess the power of concentration, to carefully observe and examine equal enlightenment;
- They possess the power of wisdom, due to long-term cultivation of the power of learning.
Śāriputra! These are called the bodhisattva mahāsattvas' five powers of skillful means for the provisions of wisdom and virtue.
「復次舍利子！菩薩摩訶薩復有智德資糧善巧，謂具四種清淨尸羅，能善積集智德資糧。何等為四？所謂菩薩摩訶薩樂法尸羅、求法尸羅、觀法尸羅、迴向菩提尸羅。舍利子！菩薩摩訶薩若具如是四種清淨尸羅，能善積集智德資糧善巧之行。
Furthermore, Śāriputra! Bodhisattva mahāsattvas have another skillfulness in the provisions of wisdom and virtue, namely possessing four kinds of pure moral discipline (śīla) that can skillfully accumulate provisions of wisdom and virtue. What are these four? They are the bodhisattva mahāsattvas' moral discipline of delighting in the Dharma, moral discipline of seeking the Dharma, moral discipline of observing the Dharma, and moral discipline of dedicating to enlightenment.
Śāriputra! If bodhisattva mahāsattvas possess these four kinds of pure moral discipline, they can skillfully accumulate provisions of wisdom and virtue.
「復次舍利子！菩薩摩訶薩復有智德資糧善巧，謂能具足四種忍法，能為智德資糧善巧。何等為四？一者菩薩摩訶薩勤求法時，善能忍受一切麁惡非法言說。二者菩薩摩訶薩勤求法時，善能堪忍一切風日寒熱飢渴。三者菩薩摩訶薩勤求法時，於阿遮利耶、鄔波陀耶二勝師所，隨有訓誨頂戴領受。四者菩薩摩訶薩勤求法時，善能信解於空無相無願之法。舍利子！如是四種含受忍法能為智德資糧之行。
Furthermore, Śāriputra! Bodhisattva mahāsattvas have another skillfulness in the provisions of wisdom and virtue, namely being able to fully possess four kinds of kṣānti patience dharmas, which can serve as skillful means for the provisions of wisdom and virtue. What are these four?
- First, when bodhisattva mahāsattvas diligently seek the Dharma, they are able to patiently endure all harsh and evil non-Dharma speech.
- Second, when bodhisattva mahāsattvas diligently seek the Dharma, they are able to patiently endure all wind, sun, cold, heat, hunger, and thirst.
- Third, when bodhisattva mahāsattvas diligently seek the Dharma, they respectfully receive and accept whatever instructions are given by the two excellent teachers, the ācārya and upādhyāya.
- Fourth, when bodhisattva mahāsattvas diligently seek the Dharma, they are able to have faith in and understand the dharmas of emptiness, signlessness, and wishlessness.
Śāriputra! These four kinds of patience dharmas can serve as practices for the provisions of wisdom and virtue.
「復次舍利子！菩薩摩訶薩復有智德資糧善巧，謂能具足四種精進，能為智德資糧善巧。何等為四？所謂菩薩摩訶薩堅固精進聽聞正法、堅固精進任持正法、堅固精進演說正法、堅固精進修行正行。舍利子！如是四種堅固精進能為智德資糧之行。
Furthermore, Śāriputra! Bodhisattva mahāsattvas have another skillfulness in the provisions of wisdom and virtue, namely being able to fully possess four kinds of vīrya, which can serve as skillful means for the provisions of wisdom and virtue. What are these four? Namely, bodhisattva mahāsattvas have:
- Firm vīrya in listening to the true Dharma
- Firm vīrya in upholding the true Dharma
- Firm vīrya in expounding the true Dharma
- Firm vīrya in practicing right conduct
Śāriputra! These four kinds of firm diligence can serve as practices for the provisions of wisdom and virtue.
「復次舍利子！菩薩摩訶薩復有智德資糧善巧，謂能具足四種靜慮，於法修習，能為智德資糧善巧。何等為四？一者菩薩常樂行遠離法，二者樂獨專一守靜山林，三者常樂尋求神通靜慮，四者常勤修行廣大佛智。舍利子！如是四種正法靜慮能為智德資糧之行。
Furthermore, Śāriputra! Bodhisattva mahāsattvas have another skillfulness in the provisions of wisdom and virtue, namely being able to fully possess four kinds of meditation (dhyāna), which in practicing the Dharma, can serve as skillful means for the provisions of wisdom and virtue. What are these four?
- First, bodhisattvas always delight in practicing the dharma of seclusion
- Second, they delight in staying alone in quiet mountains and forests
- Third, they always delight in seeking meditation with supernatural powers
- Fourth, they always diligently cultivate the vast wisdom of the Buddha
Śāriputra! These four kinds of right Dharma meditation can serve as practices for the provisions of wisdom and virtue.
「復次舍利子！菩薩摩訶薩復有智德資糧善巧，謂能具足四種正法智慧光明，能為智德資糧善巧。何等為四？所謂菩薩摩訶薩修行如是智慧光明，不住於斷、不說於常、不違緣起、信解無我。舍利子、如是四種諸慧光明能為智德資糧正行。
Furthermore, Śāriputra! Bodhisattva mahāsattvas have another skillfulness in the provisions of wisdom and virtue, namely being able to fully possess four kinds of wisdom light of the true Dharma, which can serve as skillful means for the provisions of wisdom and virtue. What are these four? Namely, bodhisattva mahāsattvas practicing such wisdom light:
- Do not abide in annihilation
- Do not speak of permanence
- Do not contradict dependent origination
- Have faith and understanding in non-self
Śāriputra, these four kinds of wisdom light can serve as correct practices for the provisions of wisdom and virtue.
「復次舍利子！菩薩摩訶薩復有智德資糧善巧，謂能成就四種正法無上方便，能為智德資糧善巧。何等為四？所謂菩薩摩訶薩修行般若波羅蜜多故，隨順世間、隨順經典、隨順妙法、隨順淨智。舍利子！如是四種正法方便能為智德資糧正行。
Furthermore, Śāriputra! Bodhisattva mahāsattvas have another skillfulness in the provisions of wisdom and virtue, namely the ability to accomplish four kinds of unsurpassed skillful means in the true Dharma, which can serve as skillful means for the provisions of wisdom and virtue. What are these four? Namely, because bodhisattva mahāsattvas practice the prajñāpāramitā:
they accord with the world,
accord with the scriptures,
accord with the wondrous Dharma,
and accord with pure wisdom.
Śāriputra! These four kinds of skillful means in the true Dharma can serve as correct practices for the provisions of wisdom and virtue.
「復次舍利子！菩薩摩訶薩復有智德資糧善巧，謂能進趣四種法道，能為智德資糧善巧。何等為四？所謂菩薩摩訶薩以依般若波羅蜜多故，具足修行到彼岸道、七覺分道、八聖支道、趣向一切智者智道。舍利子！如是四種正法之道能為智德資糧正行。
Furthermore, Śāriputra! Bodhisattva mahāsattvas have another skillfulness in the provisions of wisdom and virtue, namely the ability to progress on four kinds of Dharma paths, which can serve as skillful means for the provisions of wisdom and virtue. What are these four? Namely, because bodhisattva mahāsattvas rely on the prajñāpāramitā, they fully cultivate:
- The path to the other shore (pāramitā)
- The path of the seven factors of enlightenment
- The path of the eight noble branches
- The path inclining towards the wisdom of all-knowing ones
Śāriputra! These four kinds of right Dharma paths can serve as correct practices for the provisions of wisdom and virtue.
「復次舍利子！菩薩摩訶薩復有智德資糧善巧，謂具四種無厭足法，則能善集智德資糧。何等為四？所謂菩薩摩訶薩以修行般若波羅蜜多故，奉持正法無量聽聞無有厭足、為眾說法無有厭足、觀察理義無有厭足、智慧方便無有厭足。舍利子！如是四種無厭足法能集智德資糧正行。
Furthermore, Śāriputra! Bodhisattva mahāsattvas have another skillfulness in the provisions of wisdom and virtue, namely possessing four kinds of insatiable dharmas, which can skillfully accumulate provisions of wisdom and virtue. What are these four? Namely, bodhisattva mahāsattvas, by practicing the prajñāpāramitā:
- Are insatiable in upholding the true Dharma and listening extensively
- Are insatiable in expounding the Dharma for the assembly
- Are insatiable in examining the principles and meanings
- Are insatiable in wisdom and skillful means
Śāriputra! These four kinds of insatiable dharmas can accumulate the correct practice of provisions of wisdom and virtue.
「復次舍利子！菩薩摩訶薩如是智德資糧善巧，隨遍入於一切行處。何以故？舍利子！當知布施由智資糧而成就故，如是持戒忍辱精進靜慮正慧亦是智德資糧成就，乃至慈悲喜捨一切善法亦因智德資糧成就。何以故？舍利子！菩薩摩訶薩所有發起堅固正行皆依正智，彼一切行智為前導。由是菩薩具大智故，為諸無智之所歸趣，一切惡魔不得其便，諸佛如來所共加護，將得趣入一切智智。舍利子！是為菩薩智德資糧善巧之行。若諸菩薩摩訶薩成就如是福智二種資糧善巧，當知修行般若波羅蜜多故獲是資糧善巧之力。
Furthermore, Śāriputra! The bodhisattva mahāsattvas' skillfulness in the provisions of wisdom and virtue pervades all places of practice. Why? Śāriputra! You should know that giving is accomplished through the provision of wisdom. Similarly, morality, patience, diligence, meditation, and right wisdom are also accomplished through the provision of wisdom and virtue, up to loving-kindness, compassion, joy, equanimity, and all wholesome dharmas are also accomplished due to the provision of wisdom and virtue.
Why is this so? Śāriputra! All the firm and right practices initiated by bodhisattva mahāsattvas depend on right wisdom, with wisdom leading all these practices. Because of this great wisdom, bodhisattvas become the refuge for those without wisdom, all evil māras cannot take advantage of them, they are protected by all Buddhas and Tathāgatas, and they will enter into the wisdom of all-knowing.
Śāriputra! This is the bodhisattva's practice of skillfulness in the provisions of wisdom and virtue. If bodhisattva mahāsattvas accomplish such skillfulness in the two types of provisions - merit and wisdom - you should know that they obtain the power of skillfulness in these provisions due to practicing the prajñāpāramitā.
「復次舍利子！云何菩薩摩訶薩念住善巧？舍利子！所謂菩薩摩訶薩修行般若波羅蜜多故，具足修習四種念住，則能成就方便善巧。舍利子！何等為四？一者於身隨身觀察修習念住，二者於受隨受觀察修習念住，三者於心隨心觀察修習念住，四者於法隨法觀察修習念住。舍利子！菩薩摩訶薩修行般若波羅蜜多故，云何於身隨身觀察修習念住？舍利子！菩薩於身住隨身念，觀察是身前際過咎，是菩薩摩訶薩作是思惟：『如是身者，顛倒業起因緣所生，本無主宰、無所攝受。如彼卉木叢林諸藥草等從因緣生，本無主宰、無所攝受。此身又如館舍所起，皆由草木牆塹眾緣所共合成。此身亦爾，但為蘊界處等之所攝持，而其本性空無有我無有我所、無常無恒無有堅住、非不變法。我今不應於是身分妄有所計，是故我今當以如是不堅之身用貿堅身。何等身者名為堅實？謂如來身是堅實身。我觀是身極為虛偽，要當成辦如來之身。何以故？如來身者即是法身、金剛之身、不可壞身、堅固之身、超於三界最勝之身。』又作是念：『我此身者無量過咎之所雜染，我當求證離諸過染如來之身。』舍利子！是菩薩摩訶薩以諸覺慧簡擇力故，觀察是身四大種攝，為諸隨眠所依窟宅，是故我今當以此身為諸眾生驅役給使。何以故？譬如世間外四大種，所謂地界水火風界，以種種門無量差別眾具資財，饒益養育一切眾生。我今亦爾，用此四大所合成身，以種種門無量差別境界資財，當為眾生之所受用。舍利子！是菩薩摩訶薩由依般若波羅蜜多觀察是身，有如是等大義用故，雖觀此身體性是苦而不厭患如是苦身，雖觀是身究竟盡性而不厭患流轉受生，雖觀是身其性無我而無厭倦成熟眾生，雖觀是身我寂滅性而不墮彼永捨寂滅，雖觀身空無相遠離而不墮於遠離邊際。舍利子！是菩薩摩訶薩於此身法住隨身觀，觀察是身無實無堅。又於內身住隨身觀隨內而行，於諸煩惱無復容受。又於外身住隨身觀隨外而行，於諸煩惱不與共住。舍利子！是菩薩摩訶薩成就如是身念住已，其身清淨無有染污，具足一切清淨身業，得清淨相莊嚴之身。既具如是莊嚴身故，為諸天人之所歸仰。舍利子！是名菩薩摩訶薩修行般若波羅蜜多故，於此身法隨身觀察修習念住。
Furthermore, Śāriputra! How does a bodhisattva mahāsattva become skilled in the foundations of mindfulness? Śāriputra! It means that a bodhisattva mahāsattva, by practicing the prajñāpāramitā, fully cultivates the four foundations of mindfulness, thereby accomplishing skillful means. Śāriputra! What are these four?
- First, contemplating the body in the body and cultivating the foundation of mindfulness
- Second, contemplating feelings in feelings and cultivating the foundation of mindfulness
- Third, contemplating the mind in the mind and cultivating the foundation of mindfulness
- Fourth, contemplating dharmas in dharmas and cultivating the foundation of mindfulness
Śāriputra! How does a bodhisattva mahāsattva, by practicing the prajñāpāramitā, contemplate the body in the body and cultivate the foundation of mindfulness? Śāriputra! The bodhisattva dwells in mindfulness of the body, observing the faults of the body's past. This bodhisattva mahāsattva reflects thus:
"This body arises from causes and conditions of deluded actions, without an inherent master or possessor. Like plants, trees, forests, and herbs arising from causes and conditions, without an inherent master or possessor. This body is also like a building, composed of various conditions such as grass, wood, and walls. This body is likewise merely held together by aggregates, elements, and sense bases, while its inherent nature is empty, without self or possession of self, impermanent, not lasting, not abiding, and not unchanging. I should not have false conceptions about this body. Therefore, I should use this insubstantial body to exchange for a substantial body. What body is called substantial? The body of the Tathāgata is the substantial body. I observe this body as extremely false and must accomplish the body of the Tathāgata. Why? Because the Tathāgata's body is the Dharma body, the vajra body, the indestructible body, the firm body, the body surpassing the three realms, the supreme body."
He further reflects:
"This body of mine is defiled by countless faults. I should seek to realize the Tathāgata's body free from all faults."
Śāriputra! This bodhisattva mahāsattva, through the power of discernment with various insights, observes that this body is composed of the four great elements and is the abode of various latent afflictions. Therefore, I should now use this body to serve all sentient beings. Why? Just as the four great external elements in the world - earth, water, fire, and wind - benefit and nurture all sentient beings through various means and countless different resources, I too should use this body composed of the four great elements to provide various means and countless different resources for the use of sentient beings.
Śāriputra! This bodhisattva mahāsattva, by relying on the prajñāpāramitā to observe this body, sees such great significance that although he observes the body's nature as suffering, he does not become weary of this suffering body; although he observes the body's ultimate exhaustible nature, he does not tire of cycling through births; although he observes the body's selfless nature, he does not weary of maturing sentient beings; although he observes the body's nature of self-extinction, he does not fall into permanent abandonment of extinction; although he observes the body as empty, signless, and detached, he does not fall to the extreme of detachment.
Śāriputra! This bodhisattva mahāsattva dwells in contemplation of the body in the body, observing this body as unreal and insubstantial. He dwells in contemplation of the inner body, following internally, no longer accommodating afflictions. He also dwells in contemplation of the outer body, following externally, not cohabiting with afflictions.
Śāriputra! When this bodhisattva mahāsattva has accomplished such mindfulness of the body, his body becomes pure and undefiled, endowed with all pure bodily actions, obtaining a body adorned with pure characteristics. Having such an adorned body, he becomes the object of reverence for gods and humans.
Śāriputra! This is called the bodhisattva mahāsattva's cultivation of the foundation of mindfulness by contemplating the body in the body through practicing the prajñāpāramitā.
「復次舍利子！菩薩摩訶薩修行般若波羅蜜多時，云何於受隨受觀察修習念住？舍利子！菩薩摩訶薩作是思惟：『諸所有受一切皆苦。我於今者具覺慧力，於如是受當善決擇，以智決擇、以慧決擇、方便決擇。』是菩薩摩訶薩既具如是勝決擇力，雖受於樂當樂觸時，即於一切善道眾生起大慈心，不為貪欲隨眠所惱。雖受於苦當苦觸時，即於一切惡道眾生起大悲心，不為瞋恚隨眠所惱。雖復受諸不苦不樂，當觸受時不為無明隨眠所惱。舍利子！是菩薩摩訶薩由依般若波羅蜜多具足如是觀解力故，隨受而行，修習念住所受諸受，若苦、若樂、不苦不樂，善能觀察諸受出離，又能令彼一切眾生證受遍智寂滅之法。又作是念：『此諸眾生具煩惱故無有智慧，不能了知諸受出離。何以故？若受樂時便生貪愛，若受苦時便生瞋恚，若受不苦不樂便起愚癡。而況我輩諸菩薩等隨智慧行，一切所受諸過失法皆已息滅，豈當於受更起煩惱？我於今者應具發起方便善巧及與大悲攝諸眾生，令於諸受皆得息滅。』舍利子！如是菩薩何因緣故，說於諸受而能不隨？舍利子！謂於諸受智慧簡擇，能引於樂不引於苦。舍利子！復以何等智慧簡擇？謂是菩薩觀察此中無能受者，若我、若有情、若命者、若數取等。於是觀察竟無能受，唯有受者。有何等受？所謂執受、攝受、取受、有得受、顛倒受、分別受、見隨眠受、眼想所生受乃至意想所生受、色想所生受乃至法想所生受，及彼種種眼觸所生受。如是廣說若內若外所有諸法，乃至諸觸緣所生受，若苦若樂不苦不樂，如是等相是名為受。
Furthermore, Śāriputra! How does a bodhisattva mahāsattva, when practicing the prajñāpāramitā, contemplate feelings in feelings and cultivate the foundation of mindfulness? Śāriputra! The bodhisattva mahāsattva reflects thus: "All feelings are suffering. Now that I possess the power of wisdom, I should skillfully discern these feelings, discerning with intelligence, discerning with wisdom, and discerning with skillful means."
This bodhisattva mahāsattva, having such superior discernment, when experiencing pleasure and encountering pleasant sensations, generates great loving-kindness towards all beings in favorable realms, and is not troubled by latent tendencies of desire. When experiencing pain and encountering painful sensations, he generates great compassion towards all beings in unfavorable realms, and is not troubled by latent tendencies of anger. When experiencing neither pleasure nor pain, he is not troubled by latent tendencies of ignorance.
Śāriputra! This bodhisattva mahāsattva, relying on the prajñāpāramitā and possessing such power of observation and understanding, practices according to feelings, cultivating the foundation of mindfulness. Whether the feelings are painful, pleasant, or neither painful nor pleasant, he can skillfully observe the liberation from feelings, and can also enable all sentient beings to realize the dharma of all-encompassing wisdom and cessation.
He further reflects: "These sentient beings, being full of afflictions, lack wisdom and cannot understand liberation from feelings. Why? When they experience pleasure, they generate craving; when they experience pain, they generate anger; when they experience neither pleasure nor pain, they generate ignorance. How much more so for us bodhisattvas who follow the path of wisdom - all faults arising from feelings have already ceased. How could we generate afflictions from feelings? I should now fully arouse skillful means and great compassion to embrace all sentient beings, enabling them to attain cessation regarding all feelings."
Śāriputra! For what reason is it said that such a bodhisattva is not led by feelings? Śāriputra! It is because he discerns feelings with wisdom, able to lead to happiness and not to suffering. Śāriputra! With what wisdom does he discern? This bodhisattva observes that there is no experiencer of feelings, whether self, sentient being, life, or person. Upon observation, there is ultimately no experiencer, only the experienced.
What are these experiences? Namely, grasping experiences, appropriating experiences, clinging experiences, attaining experiences, inverted experiences, discriminating experiences, experiences of views and latent tendencies, experiences born from eye-consciousness up to mind-consciousness, experiences born from form-perception up to dharma-perception, and various experiences born from eye-contact. Thus it is extensively explained that all internal and external dharmas, up to experiences born from various contacts, whether painful, pleasant, or neither painful nor pleasant, such characteristics are called feelings.
「復次舍利子！諸佛如來分別諸受無量諸門差別之相。舍利子！如來或時說為一受，所謂一心了別諸境。或說二受，謂內及外。或說三受，所謂過去了別、未來了別、現在了別。或說四受，所謂地水火風界別。或說五受，所謂思惟如是五蘊。或說六受，所謂分別如是六處。或說七受，謂七識住。或說八受，所謂八邪方便之相。或說九受，所謂九位眾生所居。或說十受，所謂十善業道等。舍利子！如是廣說乃至無量一切諸受，隨所緣境、隨所作意，限量分齊有爾所受。然諸如來說受無量。何以故？眾生無量故，隨有眾生各具如是無量諸受。舍利子！如是菩薩摩訶薩云何於受住隨受觀？舍利子！謂諸菩薩以清淨智，方便善攝一切眾生所有諸受生滅住異，及善了知一切眾生善不善等所有受智。若諸菩薩如是隨觀，是名於受具足觀察。舍利子！如是名為菩薩摩訶薩修行般若波羅蜜多故，於一切受隨受觀察修習念住。
Furthermore, Śāriputra! The Buddhas and Tathāgatas distinguish countless different characteristics of feelings through various approaches. Śāriputra! Sometimes the Tathāgata speaks of one feeling, which is the mind's discernment of various objects. Or he speaks of two feelings, namely internal and external. Or he speaks of three feelings, namely discernment of the past, future, and present. Or he speaks of four feelings, namely the distinctions of earth, water, fire, and wind elements. Or he speaks of five feelings, namely the contemplation of the five aggregates. Or he speaks of six feelings, namely the discrimination of the six sense bases. Or he speaks of seven feelings, namely the seven abodes of consciousness. Or he speaks of eight feelings, namely the characteristics of the eight wrong methods. Or he speaks of nine feelings, namely the nine states where sentient beings dwell. Or he speaks of ten feelings, namely the ten wholesome paths of action, and so on.
Śāriputra! Thus it is extensively explained up to countless feelings, according to the objects of cognition and attention, there are that many feelings within limits and boundaries. However, the Tathāgatas speak of feelings as immeasurable. Why? Because sentient beings are immeasurable, and each sentient being possesses such immeasurable feelings.
Śāriputra! How do bodhisattva mahāsattvas dwell in the observation of feelings in feelings? Śāriputra! It means that bodhisattvas, with pure wisdom, skillfully encompass the arising, ceasing, abiding, and changing of all feelings possessed by all sentient beings, and well understand the wisdom of all sentient beings' wholesome and unwholesome feelings. If bodhisattvas observe in this way, it is called complete observation of feelings.
Śāriputra! This is called the bodhisattva mahāsattvas' cultivation of the foundation of mindfulness by observing all feelings in feelings through practicing the prajñāpāramitā.
「復次舍利子！菩薩摩訶薩修行般若波羅蜜多時，云何於心隨心觀察修習念住？舍利子！是諸菩薩摩訶薩無有忘念，密護防守離諸散亂，觀察於心生滅散壞念念不住，於內於外不住不轉，是名菩薩正觀於心。舍利子！是菩薩摩訶薩復作是念：『我憶最初曾所發心，如是諸心生已即滅、離散變壞，不可了知詣何方所。又我所有無量諸心積集善根，生已即滅，離散變壞無有方所。又我所有無量心相迴向菩提，而心體相不能自了。云何此心能作是念：「我當證覺阿耨多羅三藐三菩提耶？」何以故？以此心體不能了心、不能觀心、不能通達於自心故。』舍利子！是菩薩摩訶薩復作是念：『若菩提心由善根心無有失者，則善根心由迴向心無有迷失。若迴向心由菩提故無有失者，則阿耨多羅三藐三菩提為無有失。』是菩薩摩訶薩作是觀已，於無迷失不恐不怖。復作是念：『此緣起法因果不壞，雖復是心法性無有自性、無有作用、無有主宰，然此諸法依止因緣而得生起。我當隨其所欲積集善根，既積集已修相應行，終不捨離是心法性。』
Furthermore, Śāriputra! How does a bodhisattva mahāsattva contemplate the mind in the mind and cultivate the foundation of mindfulness when practicing the prajñāpāramitā? Śāriputra! These bodhisattva mahāsattvas are without forgetfulness, closely guarding and protecting themselves from all distractions. They observe the mind as arising, ceasing, scattering, and changing moment by moment, not abiding internally or externally, not dwelling or turning. This is called the bodhisattva's correct observation of the mind.
Śāriputra! This bodhisattva mahāsattva further reflects: "I remember the initial mind I generated. Such minds arise and immediately cease, scatter and change, and cannot be known where they go. Also, my countless minds that accumulate good roots arise and immediately cease, scatter and change without location. Furthermore, my countless mind states that dedicate towards bodhi, yet the nature of the mind cannot understand itself. How can this mind think, 'I will realize anuttara-samyak-sambodhi'? Why? Because this mind-nature cannot understand the mind, cannot observe the mind, and cannot penetrate its own mind."
Śāriputra! This bodhisattva mahāsattva further reflects: "If the bodhicitta is not lost due to the mind of good roots, then the mind of good roots is not confused due to the dedicating mind. If the dedicating mind is not lost due to bodhi, then anuttara-samyak-sambodhi is not lost." Having made this observation, this bodhisattva mahāsattva is not afraid or frightened of non-confusion.
He further reflects: "This law of dependent origination does not destroy cause and effect. Although the nature of this mind has no self-nature, no function, and no master, these dharmas arise depending on causes and conditions. I should accumulate good roots according to my aspirations, and having accumulated them, practice accordingly, never abandoning this nature of the mind."
「復次舍利子！菩薩摩訶薩云何此中積集之相？舍利子！是諸菩薩摩訶薩作如是觀積集之相，是心本性猶如幻化，無有一法而可施者。是心法性而能布施一切眾生，迴向積集莊嚴佛土，是則名為善根積集。又舍利子！是心本性如夢所見其相寂靜，是心法性而能積集守護尸羅皆為迴向神通作用，是則名為善根積集。又舍利子！是心本性猶如陽焰究竟盡滅，是心法性而能修習一切可樂忍辱之力迴向積集莊嚴菩提，是則名為善根積集。又舍利子！心本性者如水中月究竟遠離積集之相，是心法性而能發起一切正勤迴向成熟無量佛法，是則名為善根積集。又舍利子！心本性者不可取得、不可覩見，是心法性而能修習一切靜慮解脫三摩地三摩鉢底迴向諸佛勝三摩地，是則名為善根積集。又舍利子，觀此心性本非色相、無見無對、不可了知，是心法性而能修習一切慧句差別說智迴向圓滿諸佛智慧，是則名為善根積集。又舍利子！心無所緣無生無起，是心法性而能建立無量善法攝受色相，如是名為善根積集。又舍利子！心無所因亦無所生，是心法性而能攝受覺分法因，是則名為善根積集。又舍利子！心性遠離六種境界亦不生起，是心法性而能引發菩提境界因所生心，是則名為善根積集。舍利子！如是名為菩薩摩訶薩依般若波羅蜜多故，於一切心隨心觀察修習念住。
Furthermore, Śāriputra! How do bodhisattva mahāsattvas observe the characteristics of accumulation in this context? Śāriputra! These bodhisattva mahāsattvas observe the characteristics of accumulation as follows:
The original nature of the mind is like an illusion, with no single dharma that can be given. Yet the nature of this mind can give to all sentient beings, dedicating the accumulation to adorn Buddha lands. This is called the accumulation of good roots.
Moreover, Śāriputra! The original nature of the mind is like what is seen in a dream, its characteristics are tranquil. Yet the nature of this mind can accumulate and protect moral discipline, all dedicated to supernatural powers. This is called the accumulation of good roots.
Furthermore, Śāriputra! The original nature of the mind is like a mirage, ultimately extinguished. Yet the nature of this mind can cultivate all delightful powers of patience, dedicating the accumulation to adorn enlightenment. This is called the accumulation of good roots.
Additionally, Śāriputra! The original nature of the mind is like the moon's reflection in water, ultimately far from the characteristics of accumulation. Yet the nature of this mind can initiate all right efforts, dedicating them to mature limitless Buddha dharmas. This is called the accumulation of good roots.
Furthermore, Śāriputra! The original nature of the mind cannot be grasped or seen. Yet the nature of this mind can cultivate all meditations, liberations, samādhis, and samāpattis, dedicating them to the supreme samādhi of the Buddhas. This is called the accumulation of good roots.
Moreover, Śāriputra! Observing this nature of mind as originally without form, unseen, unobstructed, and unknowable. Yet the nature of this mind can cultivate all wisdom phrases and differentiated expository knowledge, dedicating them to perfect the wisdom of all Buddhas. This is called the accumulation of good roots.
Furthermore, Śāriputra! The mind has no object, no arising, and no origination. Yet the nature of this mind can establish limitless good dharmas and embrace form characteristics. This is called the accumulation of good roots.
Additionally, Śāriputra! The mind has no cause and no arising. Yet the nature of this mind can embrace the causes of the factors of enlightenment. This is called the accumulation of good roots.
Moreover, Śāriputra! The nature of mind is far from the six sense objects and does not arise. Yet the nature of this mind can generate the mind born from the causes in the realm of enlightenment. This is called the accumulation of good roots.
Śāriputra! This is called the bodhisattva mahāsattvas' cultivation of the foundation of mindfulness by observing all minds in accordance with the mind, relying on the prajñāpāramitā.
「復次舍利子！是菩薩摩訶薩又依般若波羅蜜多故，於一切心住隨心觀，為求證得勝神通故，繫縛其心修學通智。得神通已，但以一心而能善知一切心相。既了知已，依心自體宣說諸法。舍利子！如是住隨心觀菩薩摩訶薩，以大悲力制御其心，成熟眾生而無厭倦。由是菩薩住隨心觀故，不為心盡不為心滅安住於心，但為令心遠離生死相續結縛而安住心。又復以諸心念智力，安住諸法無生無起正決定性，而不退墮二乘地中。又以是力持心相續，乃至成滿一切佛法，一剎那心相應妙慧，覺悟阿耨多羅三藐三菩提。如是舍利子！是名菩薩摩訶薩依般若波羅蜜多，於一切心隨心觀察修習念住。
Furthermore, Śāriputra! This bodhisattva mahāsattva, relying on the prajñāpāramitā, dwells in the observation of all minds in accordance with the mind. In order to attain superior supernatural powers, they bind their mind to study the wisdom of supernatural powers. Having obtained supernatural powers, with just one mind they can well know the characteristics of all minds. Having understood this, they expound the dharmas based on the essence of the mind.
Śāriputra! Such a bodhisattva mahāsattva who dwells in the observation of mind, controls their mind with the power of great compassion, maturing sentient beings without weariness. Because this bodhisattva dwells in the observation of mind, they do not abide in the mind for the sake of exhausting or extinguishing the mind, but to make the mind abide away from the continuous bondage of birth and death.
Moreover, with the power of mindfulness and wisdom of the mind, they abide in the correct and definitive nature of the non-arising and non-origination of all dharmas, without regressing to the level of the two vehicles. With this power, they maintain the continuity of the mind until fulfilling all Buddha dharmas, and with wisdom corresponding to a single moment of mind, they awaken to anuttara-samyak-sambodhi.
Thus, Śāriputra! This is called the bodhisattva mahāsattva's cultivation of the foundation of mindfulness by observing all minds in accordance with the mind, relying on the prajñāpāramitā.
「復次舍利子！菩薩摩訶薩修行般若波羅蜜多時，云何於法隨法觀察修習念住？舍利子！是菩薩摩訶薩以聖慧眼觀見諸法，乃至坐於道場，於其中間無有迷失。是菩薩於一切法住隨法觀，不見少法遠離於空、遠離無相、遠離無願、遠離無生、遠離無起，及以遠離無加行者。又重觀察，不見少法遠離緣起。舍利子！是菩薩摩訶薩安住如是隨法觀故，不觀於法及以非法。此中何者以定為法？謂無我義是名法義，無有情義、無命者義、無數取趣義，如是等義是名為法。復以何等為非法義？所謂我見、有情見、命者見、數取趣見、斷見常見、有見無有見，如是等見是名非法。又舍利子！舉要而言，一切諸法或名為法或名非法。何以故？若能了知如是諸法皆空無相及以無願，即一切法並名為法。若有計著我及我所諸見隨眠，即一切法並名非法。舍利子！菩薩摩訶薩依般若波羅蜜多故住隨法觀已，不見一法而非佛法、而非是佛、而非是道、而非解脫、而非出離者。是菩薩摩訶薩了知諸法皆出離已，又復獲得無障大悲，觀諸眾生所有煩惱皆從虛假妄想而生，知諸煩惱體性自離。何以故？是諸煩惱等趣了義，無少煩惱可積可集。如是隨覺即是菩提，煩惱之性即菩提性。菩薩如是雖安住念而無所住，非憶非忘，而能了知念所安住。何以故？所安住念即名法界，若住法界即住有情界，若住有情界即住虛空界，由如是故說此諸法與虛空等。舍利子！如是住隨法觀菩薩摩訶薩依趣佛法故，信解諸法即是佛法。雖復發起如是盡智，而於無為盡滅之法能不作證。雖復發起無生之智，愍諸含識而現受生，又不捨離無生實際。舍利子！是菩薩摩訶薩於諸法中安住念故，遍能攝受二乘諸法。雖於一切假立諸法安住於念，而此正念無散無失，乃至後際於一切法隨法觀察修習念住，能以無量言說所說，不平等境平等趣入一切佛法，能令一切眾生心喜，能摧一切堅固魔軍，因是證得自然大智。舍利子！是名菩薩摩訶薩修行般若波羅蜜多故，於一切法隨法觀察修習念住。是則名為四種念住善巧之法。如是舍利子！菩薩摩訶薩欲得修行般若波羅蜜多者，應當修習念住善巧。
Furthermore, Śāriputra! How does a bodhisattva mahāsattva practice the foundation of mindfulness by observing dharmas in accordance with the Dharma when practicing the prajñāpāramitā? Śāriputra! This bodhisattva mahāsattva observes all dharmas with the eye of noble wisdom, up to sitting at the site of enlightenment, without being deluded in between. This bodhisattva dwells in the observation of all dharmas in accordance with the Dharma, not seeing even a small dharma as separate from emptiness, signlessness, wishlessness, non-arising, non-origination, and non-action. Furthermore, upon deeper observation, they do not see even a small dharma as separate from dependent origination.
Śāriputra! Because this bodhisattva mahāsattva abides in such observation in accordance with the Dharma, they do not observe dharmas or non-dharmas. What is definitely considered as Dharma here? The meaning of no-self is called the meaning of Dharma, the meaning of no sentient beings, no life force, no person - such meanings are called Dharma. What is considered as non-Dharma? The view of self, the view of sentient beings, the view of a life force, the view of a person, the view of annihilation, the view of permanence, the view of existence, the view of non-existence - such views are called non-Dharma.
Moreover, Śāriputra! To summarize, all dharmas are either called Dharma or non-Dharma. Why? If one can understand that all these dharmas are empty, signless, and wishless, then all dharmas are called Dharma. If there is attachment to views of self and possession, then all dharmas are called non-Dharma.
Śāriputra! When a bodhisattva mahāsattva abides in the observation in accordance with the Dharma due to the prajñāpāramitā, they do not see any dharma that is not the Buddha's Dharma, that is not the Buddha, that is not the path, that is not liberation, that is not emancipation. This bodhisattva mahāsattva, having understood that all dharmas are emancipation, also attains unobstructed great compassion, observing that all afflictions of sentient beings arise from false imagination, knowing that the nature of afflictions is inherently separate.
Why? These afflictions equally tend towards the ultimate meaning, and there are no afflictions that can be accumulated or gathered. Such understanding is bodhi, and the nature of afflictions is the nature of bodhi. Although the bodhisattva abides in mindfulness in this way, they have no abode, neither remembering nor forgetting, yet able to understand where mindfulness abides. Why? The mindfulness in which they abide is called the dharma realm. If one abides in the dharma realm, one abides in the realm of sentient beings. If one abides in the realm of sentient beings, one abides in the realm of space. Therefore, it is said that these dharmas are equal to space.
Śāriputra! A bodhisattva mahāsattva who abides in such observation in accordance with the Dharma, because they incline towards the Buddha's Dharma, has faith and understanding that all dharmas are the Buddha's Dharma. Although they give rise to the wisdom of exhaustion, they do not realize the unconditioned dharma of complete extinction. Although they give rise to the wisdom of non-arising, out of compassion for sentient beings they manifest birth, yet do not abandon the reality of non-arising.
Śāriputra! This bodhisattva mahāsattva, because they abide in mindfulness among all dharmas, can fully embrace the dharmas of the two vehicles. Although they abide in mindfulness of all conventionally established dharmas, this right mindfulness is neither scattered nor lost. Until the end, they practice the foundation of mindfulness by observing all dharmas in accordance with the Dharma, able to express through countless words, entering all Buddha dharmas equally through unequal realms, able to gladden the hearts of all sentient beings, able to crush all firm demonic armies, and thereby attain spontaneous great wisdom.
Śāriputra! This is called the bodhisattva mahāsattva's practice of the foundation of mindfulness by observing all dharmas in accordance with the Dharma due to practicing the prajñāpāramitā. This is called the skillful method of the four foundations of mindfulness. Thus, Śāriputra! A bodhisattva mahāsattva who wishes to practice the prajñāpāramitā should cultivate skillfulness in the foundations of mindfulness.
大寶積經卷第五十二
大寶積經卷第五十三
大唐三藏法師玄奘奉 詔譯
菩薩藏會第十二之十九般若波羅蜜多
品第十一之四
「復次舍利子！云何菩薩摩訶薩四正勝道善巧？舍利子！菩薩摩訶薩以修般若波羅蜜多故，道有四種。何等為四？一者未生惡不善法為不生故，便生欲樂，勇猛策勵發勤精進，攝持於心平等安住。二者已生惡不善法為永斷故，便生欲樂，勇猛策勵發勤精進，攝持於心平等安住。三者未生善法為生起故，便生欲樂，勇猛策勵發勤精進，攝持於心平等安住。四者已生善法令住不忘修習圓滿，便生欲樂，勇猛策勵發勤精進，攝持於心平等安住。舍利子！如是四種又亦名為四種正勝。
Furthermore, Śāriputra! How does a bodhisattva mahāsattva become skilled in the four right efforts? Śāriputra! Because bodhisattva mahāsattvas cultivate the prajñāpāramitā, there are four types of paths. What are these four?
- First, for the non-arising of unarisen unwholesome states, they generate desire, courageously exert themselves, arouse diligence, and control and settle their minds.
- Second, for the abandonment of arisen unwholesome states, they generate desire, courageously exert themselves, arouse diligence, and control and settle their minds.
- Third, for the arising of unarisen wholesome states, they generate desire, courageously exert themselves, arouse diligence, and control and settle their minds.
- Fourth, for the maintenance, non-forgetfulness, and full development of arisen wholesome states, they generate desire, courageously exert themselves, arouse diligence, and control and settle their minds.
Śāriputra! These four are also called the four right efforts.
「復次舍利子！云何名為未生惡不善法為不生故，乃至攝持於心平等安住？舍利子！所言未生惡不善法為不生故，便生欲樂勇猛策勵者，是謂如理作意故。發勤精進者，是謂不捨如理作意故。攝持於心平等安住者，是則名為如理觀察。何以故？由如理方便故，惡不善法不復現行。舍利子！何等名為惡不善法？復以何義惡不善法不復現行？舍利子！惡不善法，所謂尸羅戒所對治、定所對治、慧所對治。云何名為戒所對治？舍利子！言對治者，所謂犯戒，及餘一切發起毀犯尸羅之法，諸妙戒聚之所對治，如是名為戒所對治。舍利子！何等名為定所對治？所謂違犯軌則，及餘一切引心亂法，諸妙定聚所對治法，如是名為定所對治。舍利子！何等名為慧所對治？所謂毀犯於見，及餘一切能引諸見纏障蓋法，諸妙慧聚之所對治，如是名為慧所對治。舍利子！諸如是等並得名為惡不善法。若諸所有如理作意，不令如是惡不善法得生起者，是則名為惡不善法不復現行。舍利子！是名菩薩摩訶薩第一正勝。
Furthermore, Śāriputra! What is meant by "for the non-arising of unarisen unwholesome states" up to "controlling and settling the mind"? Śāriputra! When it says "for the non-arising of unarisen unwholesome states, generating desire and courageously exerting oneself," this refers to proper attention. "Arousing diligence" means not abandoning proper attention. "Controlling and settling the mind" is called observation in accordance with reason. Why? Because through skillful means in accordance with reason, unwholesome states no longer manifest.
Śāriputra! What are called unwholesome states? And in what sense do unwholesome states no longer manifest? Śāriputra! Unwholesome states refer to what is countered by moral discipline (śīla), concentration, and wisdom.
What is countered by moral discipline? Śāriputra! What is countered refers to breaking precepts and all other actions that violate moral discipline, which are countered by the excellent aggregate of precepts. This is called what is countered by moral discipline.
Śāriputra! What is countered by concentration? It refers to violating proper conduct and all other actions that lead to mental distraction, which are countered by the excellent aggregate of concentration. This is called what is countered by concentration.
Śāriputra! What is countered by wisdom? It refers to violating right view and all other actions that lead to entanglement in views, hindrances, and obscurations, which are countered by the excellent aggregate of wisdom. This is called what is countered by wisdom.
Śāriputra! All of these are called unwholesome states. If through proper attention one does not allow such unwholesome states to arise, this is called the non-manifestation of unwholesome states.
Śāriputra! This is called the first right effort of bodhisattva mahāsattvas.
「復次舍利子！云何名為已生惡不善法為永斷故，乃至攝持於心平等安住？舍利子！若諸惡不善法積集於心無方無處，及諸惡不善法現行覺心，依止於因緣所緣境而得生起。何等名為緣境生起？所謂因淨妙相而起貪心，損壞相故而起瞋心，無明相故而起癡心。爾時菩薩便住如是如理思惟：『不淨相故貪欲寂靜，慈愍相故瞋恚寂靜，緣起相故愚癡寂靜。』是諸煩惱雖由作意永息滅故，假立言說名為寂靜，而實寂靜無別可得，但為斷滅平等性故現觀諸法，即以此法而名正勝。舍利子！是名菩薩摩訶薩第二正勝。
Furthermore, Śāriputra! What is meant by "for the permanent abandonment of arisen unwholesome states" up to "controlling and settling the mind"? Śāriputra! When unwholesome states accumulate in the mind without direction or location, and when unwholesome states actively arise in the conscious mind, they arise depending on causal conditions and objects of cognition. What is meant by arising due to conditions? Namely, a mind of greed arises due to pure and wonderful appearances, a mind of anger arises due to harmful appearances, and a mind of delusion arises due to appearances of ignorance.
At that time, the bodhisattva dwells in such proper reflection: "Due to the impure appearance, greed becomes tranquil; due to the appearance of compassion, anger becomes tranquil; due to the appearance of dependent origination, ignorance becomes tranquil." Although these afflictions are said to be tranquil due to the permanent cessation through attention, in reality there is no separate tranquility to be obtained. It is merely for the sake of cutting off the nature of equality that one observes all dharmas, and this dharma is called right effort.
Śāriputra! This is called the second right effort of bodhisattva mahāsattvas.
「復次舍利子！云何名為未生善法為欲生故，乃至攝持於心平等安住？舍利子！如是義者文句無量。何以故？菩薩摩訶薩無量善法皆應積集，由是文句而有無量。舍利子！當知菩薩一切善根樂欲為本，由精進故便能積集一切善根。何以故？由如是法攝持安住故，一切善根皆得究竟。舍利子！是名菩薩摩訶薩第三正勝。
Furthermore, Śāriputra! What is meant by "for the sake of generating unarisen wholesome states" up to "controlling and settling the mind"? Śāriputra! The meaning of this has innumerable phrases. Why? Because bodhisattva mahāsattvas should accumulate innumerable wholesome dharmas, and thus there are innumerable phrases for this.
Śāriputra! You should know that for bodhisattvas, all roots of goodness have desire as their foundation. Through diligence, they are able to accumulate all roots of goodness. Why? Because by controlling and abiding in such dharmas, all roots of goodness can be brought to completion.
Śāriputra! This is called the third right effort of bodhisattva mahāsattvas.
「復次舍利子！云何名為已生善法令住不忘修習圓滿便生欲樂，乃至攝持於心平等安住？舍利子！如是義者當知即是迴向菩提。何以故？由迴向菩提，所有善根無復失壞故。所以者何？以彼菩薩不依三界而發心故。舍利子！若諸菩薩不依三界修習善根，又復迴向一切智者，當知所有一切善法則為究竟無能有盡。舍利子！是名菩薩摩訶薩第四正勝。舍利子！菩薩摩訶薩為欲修行般若波羅蜜多故，精勤修習如是四種道分善巧。
Furthermore, Śāriputra! What is meant by "for the maintenance, non-forgetfulness, and full development of arisen wholesome states, generating desire" up to "controlling and settling the mind"? Śāriputra! You should know that this meaning refers to dedicating towards bodhi (enlightenment). Why? Because by dedicating towards bodhi, all roots of goodness are no longer lost or destroyed. Why is this so? Because those bodhisattvas do not generate their resolve depending on the three realms.
Śāriputra! If bodhisattvas cultivate roots of goodness without depending on the three realms, and furthermore dedicate them towards omniscience, you should know that all such wholesome dharmas become ultimate and inexhaustible.
Śāriputra! This is called the fourth right effort of bodhisattva mahāsattvas. Śāriputra! Bodhisattva mahāsattvas, in order to practice the prajñāpāramitā, diligently cultivate skillfulness in these four aspects of the path.
「復次舍利子！云何菩薩摩訶薩五分道善巧？舍利子！何等為五？所謂信根、精進根、念根、定根、慧根，是名為五。舍利子！云何名為菩薩摩訶薩修行般若波羅蜜多信根？舍利子！如是信者信四種法。何等為四？一者信受如是處生死中世間正見。由此信故，菩薩摩訶薩依趣業報乃至失命因緣，終不興意造諸惡業。二者信受如是諸菩薩行。由此信故修行正行，終不起意樂證餘乘。三者信受如是勝義了義甚深緣起。一切諸法無我無有情，但是言說之所假立，唯空無相無願之相。由此信故，有情見趣及諸隨眠不復增長。四者信受如是力無畏等一切佛法。既信受已，離疑離惑，修集一切所有佛法。舍利子！如是等相是名菩薩摩訶薩信根。舍利子。云何名為菩薩摩訶薩修行般若波羅蜜多精進根？所謂信所信法由精進根而得生起，即以此法名精進根。舍利子！云何名為菩薩摩訶薩修行般若波羅蜜多念根？所謂諸法由於精進之所積集，以念根力而不失壞，即以此法而為念根。舍利子！云何名為菩薩摩訶薩修行般若波羅蜜多定根？所謂諸法由念根力所不失壞，即彼諸法以定根故攝住一緣故名定根。舍利子！云何名為菩薩摩訶薩修行般若波羅蜜多慧根？所謂諸法由定根故攝住一緣，即彼諸法以慧根力觀達明了故名慧根。舍利子！菩薩摩訶薩若具如是五增上根，無間相續修行正行，能速圓滿一切佛法，亦速趣入授記別地。舍利子！譬如外道具五通仙，若諸胎藏男女二形猶未生起，終不為彼妄有授記。如來亦爾，若諸菩薩未具成就如是五根無間相續，終不為彼而授記也。舍利子！如是等相是名菩薩五分道法。菩薩摩訶薩為欲修行般若波羅蜜多故，便能修習如是五分道善巧。
Furthermore, Śāriputra! What is the bodhisattva mahāsattva's skillfulness in the five faculties of the path? Śāriputra! What are these five? They are the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. These are called the five.
Śāriputra! What is called the faculty of faith for bodhisattva mahāsattvas practicing the prajñāpāramitā? Śāriputra! Such faith means having faith in four kinds of dharmas. What are these four?
- First, faith in the worldly right view within the cycle of birth and death. Due to this faith, bodhisattva mahāsattvas, even at the cost of their lives, will never intend to commit evil actions based on karmic retribution.
- Second, faith in the practices of all bodhisattvas. Due to this faith, they practice the right conduct and never intend to delight in realizing other vehicles.
- Third, faith in the ultimate meaning, the definitive meaning, and the profound dependent origination. All dharmas are without self and without sentient beings, merely conventionally established by words, having only the characteristics of emptiness, signlessness, and wishlessness. Due to this faith, views of sentient beings and various latent tendencies no longer increase.
- Fourth, faith in all Buddha dharmas such as the powers and fearlessnesses. Having faith in these, they become free from doubt and delusion, and cultivate all Buddha dharmas.
Śāriputra! These characteristics are called the faculty of faith for bodhisattva mahāsattvas.
Śāriputra! What is called the faculty of diligence for bodhisattva mahāsattvas practicing the prajñāpāramitā? It refers to the dharmas that one has faith in arising due to the faculty of diligence. This is called the faculty of diligence.
Śāriputra! What is called the faculty of mindfulness for bodhisattva mahāsattvas practicing the prajñāpāramitā? It refers to the dharmas accumulated through diligence not being lost due to the power of the faculty of mindfulness. This is called the faculty of mindfulness.
Śāriputra! What is called the faculty of concentration for bodhisattva mahāsattvas practicing the prajñāpāramitā? It refers to the dharmas that are not lost due to the power of the faculty of mindfulness being collected and abiding in one-pointedness due to the faculty of concentration. This is called the faculty of concentration.
Śāriputra! What is called the faculty of wisdom for bodhisattva mahāsattvas practicing the prajñāpāramitā? It refers to the dharmas that abide in one-pointedness due to the faculty of concentration being clearly observed and understood due to the power of the faculty of wisdom. This is called the faculty of wisdom.
Śāriputra! If bodhisattva mahāsattvas possess these five supreme faculties and practice the right conduct continuously without interruption, they can quickly perfect all Buddha dharmas and swiftly enter the stage of receiving prediction.
Śāriputra! Just as non-Buddhist sages with the five supernatural powers would never falsely give predictions for unborn embryos or those of indeterminate gender, similarly, the Tathāgata would never give predictions for bodhisattvas who have not yet fully developed these five faculties continuously without interruption.
Śāriputra! These characteristics are called the bodhisattva's five faculties of the path. Bodhisattva mahāsattvas, in order to practice the prajñāpāramitā, are able to cultivate skillfulness in these five faculties of the path.
「復次舍利子！菩薩摩訶薩以依般若波羅蜜多故，道善巧者復有五分。何等為五？所謂信力、精進力、念力、定力、慧力，是名為五。舍利子！云何名為菩薩摩訶薩信力？舍利子！是諸菩薩清淨勝解忍受決定、堅固難壞、不可制伏，設有惡魔化為佛像到菩薩所為作障礙，令是菩薩於正法智及勝解脫欲使遠離情不欣樂，又作是言：『如是法者非佛正教。』舍利子！假使四大之性互相轉變，終不能使成就信力勝解菩薩為魔惑故信力傾動。舍利子！如是名為菩薩摩訶薩信力。
Furthermore, Śāriputra! Because bodhisattva mahāsattvas rely on the prajñāpāramitā, those skilled in the path have five more aspects. What are these five? Namely, the power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom. These are called the five.
Śāriputra! What is called the power of faith for bodhisattva mahāsattvas? Śāriputra! These bodhisattvas have pure superior understanding, accept with determination, are firm and difficult to destroy, and cannot be subdued. Even if an evil Māra were to transform into the image of a Buddha and come to the bodhisattva to create obstacles, causing this bodhisattva to distance themselves from and not delight in the wisdom of the true Dharma and superior liberation, and saying: "This Dharma is not the Buddha's true teaching." Śāriputra! Even if the nature of the four great elements were to transform into each other, it could never cause a bodhisattva who has accomplished the power of faith and superior understanding to have their faith shaken due to Māra's deception.
Śāriputra! This is called the power of faith of bodhisattva mahāsattvas.
「復次舍利子！云何菩薩摩訶薩精進力？舍利子！所謂菩薩發勤精進方便修習一切善法，於彼諸處獲得堅固住持之力。由是力故，乃至彼處所為之事未終究竟，於其中間，無有一切天及世間，於是菩薩住持之力能令移動不住本處。舍利子！如是名為菩薩摩訶薩精進力。
Furthermore, Śāriputra! What is the power of vīrya for bodhisattva mahāsattvas? Śāriputra! It refers to bodhisattvas arousing diligent effort and skillfully cultivating all wholesome dharmas, obtaining firm sustaining power in those areas. Due to this power, until the tasks in those areas are fully accomplished, in the meantime, there are no gods or worldly beings who can cause these bodhisattvas' sustaining power to move or not remain in its original place. Śāriputra! This is called the power of vīrya for bodhisattva mahāsattvas.
「復次舍利子！云何菩薩摩訶薩念力？舍利子！諸菩薩等於彼彼法由安住念令心安住，無有能令移動散亂。是菩薩摩訶薩由念持力，善能摧滅一切煩惱，而無有能制伏此念。舍利子！如是名為菩薩摩訶薩念力。
Furthermore, Śāriputra! What is the power of mindfulness of bodhisattva mahāsattvas? Śāriputra! These bodhisattvas, by abiding in mindfulness of various dharmas, cause their minds to abide, with nothing able to move or distract them. These bodhisattva mahāsattvas, through the power of maintaining mindfulness, are able to crush all afflictions, and nothing is able to subdue this mindfulness. Śāriputra! This is called the power of mindfulness of bodhisattva mahāsattvas.
「復次舍利子！云何菩薩摩訶薩三摩地力？舍利子！諸菩薩等安住遠離諸靜慮支，雖復觀察一切音聲、諸語業道及音聲刺，而不能障最初靜慮。是諸菩薩雖以如是一切善法尋伺推求無量諸法，而不能障第二靜慮。是諸菩薩雖復安住所生歡喜，而不能障第三靜慮。是諸菩薩雖為成熟一切眾生，攝受正法不住於捨，而不能障第四靜慮。舍利子！菩薩摩訶薩安住如是四種靜慮，一切靜慮所對治法不能制伏。又是菩薩雖於三摩地安住不捨，而不隨彼定力受生。舍利子！如是名為菩薩摩訶薩三摩地力。
Furthermore, Śāriputra! What is the power of samādhi of bodhisattva mahāsattvas? Śāriputra! These bodhisattvas abide in detachment from the factors of dhyāna. Although they observe all sounds, verbal actions, and thorns of sound, these cannot obstruct their first dhyāna. Although these bodhisattvas investigate and seek out countless dharmas with all such wholesome dharmas, this cannot obstruct their second dhyāna. Although these bodhisattvas abide in the joy that arises, this cannot obstruct their third dhyāna. Although these bodhisattvas, for the sake of maturing all sentient beings, embrace the true Dharma without abiding in equanimity, this cannot obstruct their fourth dhyāna.
Śāriputra! Bodhisattva mahāsattvas abiding in these four dhyānas cannot be overcome by any dharmas that counteract dhyāna. Moreover, although these bodhisattvas abide in samādhi without abandoning it, they do not take rebirth according to the power of that concentration. Śāriputra! This is called the power of samādhi of bodhisattva mahāsattvas.
「復次舍利子！云何菩薩摩訶薩慧力？舍利子！是智慧力堅固難伏，所謂一切世間出世間法所不制伏。如是智力，又是菩薩生生之處，乃至世間已行正行，工巧業處難作難解，而諸菩薩於彼一切不由師教現前了知。舍利子！是諸菩薩又於一切出世間法，謂能救度諸世間者，菩薩摩訶薩以智慧力悉能攝受，不為一切世間天人之所制伏。舍利子！是名菩薩摩訶薩慧力。如此等相是則名為菩薩摩訶薩五分道善巧。舍利子！是諸菩薩摩訶薩為欲修行般若波羅蜜多故，精勤修習如是五分道善巧。
Furthermore, Śāriputra! What is the power of wisdom of bodhisattva mahāsattvas? Śāriputra! This power of wisdom is firm and difficult to overcome, meaning it cannot be subdued by any worldly or supramundane dharmas. Such power of wisdom is also the birthplace of bodhisattvas, even up to the worldly right practices, difficult and abstruse fields of skill and craft, which bodhisattvas can understand directly without being taught by a teacher.
Śāriputra! These bodhisattvas also, regarding all supramundane dharmas that can save worldly beings, can embrace them all with their power of wisdom, and cannot be subdued by any worldly gods or humans. Śāriputra! This is called the power of wisdom of bodhisattva mahāsattvas.
Such characteristics are called the skillfulness in the five aspects of the path for bodhisattva mahāsattvas. Śāriputra! These bodhisattva mahāsattvas, in order to practice the prajñāpāramitā, diligently cultivate such skillfulness in the five aspects of the path.
「復次舍利子！云何菩薩摩訶薩修行般若波羅蜜多覺分善巧？舍利子！菩薩摩訶薩有七種覺分。何等為七？所謂念覺分、擇法覺分、精進覺分、喜覺分、安覺分、等持覺分、捨覺分，是名菩薩摩訶薩七種覺分。舍利子！云何名為菩薩摩訶薩念覺分？所謂諸菩薩由依如是正念力故，隨覺諸法、觀察諸法、尋思諸法、了達諸法、簡擇諸法、鑒照諸法。是菩薩摩訶薩由念力故，隨覺一切諸法體相。舍利子！何等名為了達諸法自體相智？謂由念力覺一切法自體相空。若諸菩薩通達此者，是則名為念覺分法。
Furthermore, Śāriputra! How do bodhisattva mahāsattvas become skilled in the factors of enlightenment when practicing the prajñāpāramitā? Śāriputra! Bodhisattva mahāsattvas have seven factors of enlightenment. What are these seven? They are the enlightenment factor of mindfulness, the enlightenment factor of discrimination of dharmas, the enlightenment factor of diligence, the enlightenment factor of joy, the enlightenment factor of tranquility, the enlightenment factor of concentration, and the enlightenment factor of equanimity. These are called the seven factors of enlightenment for bodhisattva mahāsattvas.
Śāriputra! What is called the enlightenment factor of mindfulness for bodhisattva mahāsattvas? It refers to bodhisattvas who, by relying on the power of right mindfulness, become aware of dharmas, observe dharmas, investigate dharmas, comprehend dharmas, discern dharmas, and illuminate dharmas. These bodhisattva mahāsattvas, due to the power of mindfulness, become aware of the inherent characteristics of all dharmas.
Śāriputra! What is called the wisdom that comprehends the inherent characteristics of all dharmas? It refers to realizing through the power of mindfulness that the inherent nature of all dharmas is empty. If bodhisattvas thoroughly understand this, it is called the dharma of the enlightenment factor of mindfulness.
「復次舍利子！云何名為菩薩摩訶薩擇法覺分？謂諸菩薩具足簡擇八萬四千諸法藏智，隨彼諸法應當簡擇，如是簡擇所謂了義，如是了義由不了義，不了義者由世俗義，世俗義者由勝義義，勝義義者由假施設，假施設者由勝決擇，此勝決擇是名簡擇。舍利子！若諸菩薩成就此者，如是名為擇法覺分。
Furthermore, Śāriputra! What is called the enlightenment factor of discrimination of dharmas for bodhisattva mahāsattvas? It refers to bodhisattvas possessing the wisdom to discriminate the eighty-four thousand dharma treasuries. They should discriminate according to those dharmas. Such discrimination refers to definitive meaning. This definitive meaning is based on non-definitive meaning. Non-definitive meaning is based on conventional meaning. Conventional meaning is based on ultimate meaning. Ultimate meaning is based on conventional designations. Conventional designations are based on superior discernment. This superior discernment is called discrimination.
Śāriputra! If bodhisattvas accomplish this, it is called the enlightenment factor of discrimination of dharmas.
「復次舍利子！云何名為菩薩摩訶薩精進覺分？所謂菩薩即於如是念、擇法、喜、安、定、捨智，攝受欣樂勇猛勢力欲無退減，正勤策勵不捨善扼，為道現觀所發正勤。舍利子！若諸菩薩成就此者，如是名為精進覺分。
Furthermore, Śāriputra! What is called the enlightenment factor of vīrya for bodhisattva mahāsattvas? It refers to bodhisattvas who, regarding such mindfulness, discrimination of dharmas, joy, tranquility, concentration, and the wisdom of equanimity, embrace them with delight and possess vigorous power and desire without regression, exerting right effort without abandoning good restraints, generating right effort for the direct realization of the path. Śāriputra! If bodhisattvas accomplish this, it is called the enlightenment factor of vīrya.
「復次舍利子！云何名為菩薩摩訶薩喜覺分？謂由菩薩於法生喜便喜悅法，由喜悅法故心不沈沒，不沈沒故生清淨喜，由喜清淨故身心安隱離諸煩惱。舍利子！若諸菩薩成就此者，如是名為喜覺分法。
Furthermore, Śāriputra! What is called the enlightenment factor of joy for bodhisattva mahāsattvas? It refers to bodhisattvas who generate joy towards the Dharma and thus delight in the Dharma. Because they delight in the Dharma, their minds do not sink. Because they do not sink, they generate pure joy. Because of pure joy, their body and mind are at ease and free from afflictions. Śāriputra! If bodhisattvas accomplish this, it is called the dharma of the enlightenment factor of joy.
「復次舍利子！云何名為菩薩摩訶薩安覺分？所謂菩薩由身安故獲得心安，由心安故息諸煩惱遠離一切所有蓋障，於所緣境其心安住，如是便入於三摩地。舍利子！若諸菩薩成就此者，是則名為安覺分法。
Furthermore, Śāriputra! What is called the enlightenment factor of tranquility for bodhisattva mahāsattvas? It refers to bodhisattvas who, due to physical tranquility, attain mental tranquility. Due to mental tranquility, they cease all afflictions and distance themselves from all hindrances. Their minds abide peacefully on the objects of cognition, and thus they enter into samādhi. Śāriputra! If bodhisattvas accomplish this, it is called the dharma of the enlightenment factor of tranquility.
「復次舍利子！云何名為菩薩摩訶薩三摩地覺分？所謂菩薩以是定心覺知於法，非不定心。何以故？若心得定覺了諸法，終不發起諸愛見等纏障邪覺，唯除於法平等實性，心定趣入覺一切法平等之性。舍利子！若諸菩薩成就此者，如是名為三摩地覺分法。
Furthermore, Śāriputra! What is called the enlightenment factor of samādhi for bodhisattva mahāsattvas? It refers to bodhisattvas who, with a concentrated mind, realize dharmas, not with an unconcentrated mind. Why? If the mind attains concentration and realizes dharmas, it will never give rise to the wrong realizations of entanglements such as craving and views. Only the equal true nature of dharmas remains, and the concentrated mind enters into the realization of the equal nature of all dharmas. Śāriputra! If bodhisattvas accomplish this, it is called the dharma of the enlightenment factor of samādhi.
「復次舍利子！云何名為菩薩摩訶薩捨覺分法？所謂菩薩於能順憂喜分法心無執著，於諸世法心不攝受，不高不下安住不動，無欣無厭無愛無恚，唯能隨順修習聖道。若諸菩薩成就此者，是則名為捨覺分法。如是舍利子！菩薩摩訶薩欲於是等七覺分法通達善巧故，便樂修行般若波羅蜜多精勤修習覺分善巧。
Furthermore, Śāriputra! What is called the dharma of the enlightenment factor of equanimity for bodhisattva mahāsattvas? It refers to bodhisattvas who have no attachment to dharmas that accord with sorrow or joy, do not grasp at worldly dharmas, are neither elated nor depressed but abide steadily and immovably, without delight or disgust, without love or hatred, only able to follow and cultivate the noble path. If bodhisattvas accomplish this, it is called the dharma of the enlightenment factor of equanimity.
Thus, Śāriputra! Bodhisattva mahāsattvas, in order to thoroughly master these seven factors of enlightenment, delight in practicing the prajñāpāramitā and diligently cultivate skillfulness in the factors of enlightenment.
「復次舍利子！云何菩薩摩訶薩修行般若波羅蜜多道分善巧？舍利子！菩薩摩訶薩具足如是八聖道分。何等為八？所謂正見、正思惟、正語、正業、正命、正精進、正念、正三摩地，如是名為諸菩薩等八聖道分。舍利子！云何名為菩薩摩訶薩正見？舍利子！謂眾賢聖出世間見。如是見者非我見起、非有情見起、非命者見起、非數取者見起、非斷見起、非常見起、非有見起、非無有見起、非善見起、非不善見起，乃至非涅槃見起。舍利子！若諸菩薩遠離此見，是則名為菩薩正見。
Furthermore, Śāriputra! How does a bodhisattva mahāsattva skillfully practice the path factors of prajñāpāramitā? Śāriputra! The bodhisattva mahāsattva is endowed with these eight factors of the Noble Eightfold Path. What are these eight? Namely, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. These are called the eight factors of the Noble Path for bodhisattvas.
Śāriputra! What is called the right view of a bodhisattva mahāsattva? Śāriputra! It refers to the supramundane view of all the noble ones. Such a view does not give rise to the view of self, the view of sentient beings, the view of a life-force, the view of a person, the view of annihilation, the view of eternalism, the view of existence, the view of non-existence, the view of good, the view of non-good, up to the view of nirvana. Śāriputra! If bodhisattvas are free from these views, this is called the right view of a bodhisattva.
「復次舍利子！云何菩薩摩訶薩正思惟？舍利子！若諸菩薩由此思惟則能發起貪瞋癡等一切煩惱，如是思惟終不發起。若諸菩薩由此思惟便能生長戒聚、定聚、慧聚、解脫、解脫智見聚等諸功德者，如是思惟諸菩薩等恒常發起。舍利子！若有菩薩成就此法，是則名為正思惟分。
Furthermore, Śāriputra! What is the right thought of a bodhisattva mahāsattva? Śāriputra! The thoughts that would give rise to all afflictions such as greed, hatred, and delusion - bodhisattvas never give rise to such thoughts. The thoughts that can cultivate and increase virtues such as the aggregate of precepts, the aggregate of concentration, the aggregate of wisdom, liberation, and the aggregate of the knowledge and vision of liberation - bodhisattvas constantly give rise to such thoughts. Śāriputra! If a bodhisattva accomplishes this dharma, it is called the factor of right thought.
「復次舍利子！云何名為菩薩摩訶薩正語？舍利子！謂諸菩薩如是語言，不自損惱、不損惱他、不與眾生共相交諍。由是菩薩成就是語能入聖道，故說名為菩薩正語。
Furthermore, Śāriputra! What is called the right speech of a bodhisattva mahāsattva? Śāriputra! It refers to the speech of bodhisattvas that does not harm oneself, does not harm others, and does not engage in disputes with sentient beings. Because bodhisattvas accomplish this speech, they can enter the noble path, therefore it is called the right speech of bodhisattvas.
「復次舍利子！云何名為菩薩摩訶薩正業？舍利子！謂諸菩薩終不造作黑黑報業；若業能感白淨果報，若業能盡一切諸業，如是業者方便發起。舍利子！是諸菩薩即以此業而為白業，業為依趣精勤方便修平等業，如是名為菩薩正業。
Furthermore, Śāriputra! What is called the right action of a bodhisattva mahāsattva? Śāriputra! It refers to bodhisattvas never engaging in actions that lead to dark karmic results; they skillfully initiate actions that can bring about pure karmic fruits and actions that can exhaust all karmas. Śāriputra! These bodhisattvas take these actions as their pure actions, and diligently practice methods to cultivate impartial actions based on these actions. This is called the right action of bodhisattvas.
「復次舍利子！云何名為菩薩摩訶薩正命？舍利子！謂諸菩薩所有聖種杜多功德，不諂不誑無懷浮詐，於諸乞求性離逼切易滿易養，於彼軌則奉而修行不生慢緩，於他利養不興嫉妬，於自利養而生知足，於聖所開不深染著而常清淨自守命行。舍利子！若諸菩薩成就此者，是則名為菩薩正命。
Furthermore, Śāriputra! What is called the right livelihood of a bodhisattva mahāsattva? Śāriputra! It refers to bodhisattvas possessing the virtues of the noble lineage and ascetic practices, being without flattery or deceit, not harboring pretense, being easy to satisfy and support when receiving alms, respectfully practicing the precepts without arrogance or laxity, not being jealous of others' gains, being content with their own gains, not being deeply attached to what is permitted by the noble ones, and always maintaining a pure livelihood. Śāriputra! If bodhisattvas accomplish these, it is called the right livelihood of bodhisattvas.
「復次舍利子！云何菩薩摩訶薩正精進？舍利子！是諸菩薩若於聖者所不開許貪瞋癡等煩惱隨眠及諸邪行，於是法中發勤精進者，菩薩不樂行於精進。若諸正勤為聖諦攝、趣入聖道、能至涅槃、引發正行，如是精進為諸菩薩所樂修學，即以此法名正精進。
Furthermore, Śāriputra! What is the right effort of a bodhisattva mahāsattva? Śāriputra! If these bodhisattvas exert diligent effort in practices that are not permitted by the noble ones, such as the latent tendencies of greed, hatred, and delusion, and various wrong actions, bodhisattvas do not delight in practicing such effort. If right efforts are encompassed by the noble truths, lead to entering the noble path, can reach nirvana, and give rise to right conduct, such effort is what bodhisattvas delight in cultivating. This is called right effort.
「復次舍利子！云何名為菩薩摩訶薩正念！舍利子！謂有諸念極善安住性非下劣，心善正直無有邪曲，能觀生死所有過患，與大涅槃為歸趣路。若諸菩薩於如是念恒正憶持，為令聖道不忘失故，即以此法名為正念。
Furthermore, Śāriputra! What is called the right mindfulness of a bodhisattva mahāsattva? Śāriputra! It refers to mindfulness that is extremely well-established and not inferior in nature, with a mind that is well-aligned and without crookedness, able to observe the faults of birth and death, and serves as the path leading to great nirvana. If bodhisattvas constantly and correctly maintain such mindfulness, in order to prevent the noble path from being forgotten, this is called right mindfulness.
「復次舍利子！云何名為菩薩摩訶薩正三摩地？舍利子！三摩地者，若於正性平等則於一切法平等。諸菩薩等安住如是三摩地已，為欲解脫一切眾生故趣入正性。如是正定是無盡道，過去未來現在諸佛為諸菩薩證現觀故宣說開示，是則名為菩薩正定。舍利子！是名菩薩摩訶薩八聖道分。若諸菩薩摩訶薩為欲修行般若波羅蜜多者，應勤修是八聖道分善巧。
Furthermore, Śāriputra! What is called the right concentration of a bodhisattva mahāsattva? Śāriputra! Concentration means that if one is equal in right nature, then one is equal in all dharmas. When bodhisattvas abide in such concentration, they enter into right nature for the sake of liberating all sentient beings. Such right concentration is the inexhaustible path, which past, present, and future Buddhas expound and reveal for bodhisattvas to realize and observe. This is called the right concentration of bodhisattvas.
Śāriputra! These are called the eight factors of the Noble Path for bodhisattva mahāsattvas. If bodhisattva mahāsattvas wish to practice the prajñāpāramitā, they should diligently cultivate skill in these eight factors of the Noble Path.
「復次舍利子！菩薩摩訶薩以修行般若波羅蜜多故，修道善巧。道善巧者復有二種。何等為二？謂奢摩他及毘鉢舍那，是名為二。舍利子！何等名為奢摩他道？舍利子！謂諸菩薩其心寂靜、深極寂靜、最勝寂靜，無有散亂，諸根憺怕不掉不舉，離諸躁擾及以惛沈，安靜密護離諸諂曲，調順堪能樂常獨處，離彼諠閙樂遠離行，身無塵染心無惑亂，於寂靜門思惟作意，離諸惡欲無所希望，遠諸大欲歡悅知足，正命清淨正行圓滿，密護威儀知時知分，易養易滿善知其量，常樂思擇無高無下，弊鄙麁言性能堪忍。於相應門發心安住，樂處閑室於靜慮分作意緣念，生起大慈引發大悲，安住大喜修習大捨，從初靜慮乃至八定次第證入。若諸菩薩成就此者，如是名為奢摩他道。舍利子！菩薩摩訶薩復有無量諸奢摩他資糧正行。諸菩薩等於此資糧方便趣入，如是又名奢摩他道。
Furthermore, Śāriputra! Bodhisattva mahāsattvas, through practicing prajñāpāramitā, cultivate skillfulness in the path. This skillfulness in the path has two aspects. What are these two? They are śamatha and vipaśyanā; these are the two.
Śāriputra! What is the path of śamatha? Śāriputra! It refers to bodhisattvas whose minds are tranquil, deeply tranquil, and supremely tranquil, without distraction. Their faculties are calm, neither agitated nor elated. They are free from restlessness and dullness, quietly guarded and free from deceit. They are well-disciplined, capable, and delight in solitude. They avoid noisy places and enjoy practices of seclusion. Their bodies are free from defilement and their minds from confusion. They contemplate and focus on the gate of tranquility, are free from evil desires and have no expectations. They are far from great desires, joyful, and content. Their livelihood is pure and their conduct perfect. They guard their deportment carefully, know the right time and measure, are easily nourished and satisfied, and know their limits. They always enjoy discernment without being high or low, and can endure coarse and vile speech.
They set their minds to dwell in accordance with the teachings, delight in quiet places, and focus their minds on meditation. They give rise to great loving-kindness, bring forth great compassion, abide in great joy, and cultivate great equanimity. They sequentially enter from the first dhyāna up to the eight concentrations. If bodhisattvas accomplish this, it is called the path of śamatha.
Śāriputra! Bodhisattva mahāsattvas also have countless other correct practices that are provisions for śamatha. When bodhisattvas skillfully enter into these provisions, this is also called the path of śamatha.
「復次舍利子！云何名為毘鉢舍那道？謂諸菩薩於妙慧分修習聖道，於諸法中發起如是無作觀智，又復發起無我無有情無命者無數取觀智，於諸蘊中起法觀智，於諸界中起法界觀智，於諸處中起空聚落觀智，於諸眼中起照了觀智，於緣起中起不相違觀智，於諸見趣起遠離觀智，於諸因果起業報觀智，於所應得果起作證觀智，於所入正性起趣入觀智。舍利子！毘鉢舍那者，所謂於諸法中起如理見，於諸法中起真實見，於諸法中起不變異見，於諸法中而起空見，於諸法中起無相見，於諸法中起無願見。又舍利子！毘鉢舍那者，非以有因故觀、非以無因故觀、非以生滅住因故觀、非以有所得因故觀。何以故？菩薩於此都無所觀而復觀察，不見而見、見而不見。舍利子！若諸菩薩作是觀者，名如實觀、名真實見，亦名證得毘鉢舍那善巧方便。舍利子！菩薩摩訶薩於此觀中雖復發起如是觀解，而不墮彼無所為作，亦不遠離善根加行。若諸菩薩成就是者，是名菩薩摩訶薩毘鉢舍那。舍利子！菩薩摩訶薩為欲修行般若波羅蜜多故，精勤修習奢摩他、毘鉢舍那道法善巧。
Furthermore, Śāriputra! What is called the path of vipaśyanā? It refers to bodhisattvas cultivating the noble path in the aspect of wonderful wisdom, giving rise to non-fabricated observational wisdom regarding all dharmas, and also giving rise to observational wisdom of non-self, non-sentient being, non-life force, and non-person. They generate wisdom observing dharmas within the aggregates, wisdom observing the dharma realm within the elements, wisdom observing empty villages within the sense bases, wisdom of illumination within the eyes, wisdom of non-contradiction within dependent origination, wisdom of detachment from various views, wisdom of karmic retribution within causes and effects, wisdom of realization regarding the fruits to be attained, and wisdom of entering regarding entering into the correct nature.
Śāriputra! Vipaśyanā means giving rise to views in accordance with reason regarding all dharmas, giving rise to true views regarding all dharmas, giving rise to unchanging views regarding all dharmas, giving rise to views of emptiness regarding all dharmas, giving rise to views of signlessness regarding all dharmas, and giving rise to views of wishlessness regarding all dharmas.
Furthermore, Śāriputra! Vipaśyanā does not observe because of causes, does not observe because of non-causes, does not observe because of arising, ceasing, or abiding causes, and does not observe because of causes of attainment. Why? Bodhisattvas observe nothing here yet still investigate, seeing without seeing and seeing while not seeing.
Śāriputra! If bodhisattvas observe in this way, it is called observing as it truly is, called true seeing, and also called attaining skillful means in vipaśyanā. Śāriputra! Although bodhisattva mahāsattvas give rise to such observational understanding within this observation, they do not fall into inaction, nor do they abandon the practice of good roots. If bodhisattvas accomplish this, it is called the vipaśyanā of bodhisattva mahāsattvas.
Śāriputra! In order to practice the prajñāpāramitā, bodhisattva mahāsattvas diligently cultivate skillful means in the path of śamatha and vipaśyanā.
「復次舍利子！菩薩摩訶薩道相如是。我若略說菩薩道者，則唯有一趣道善巧。舍利子！何等是耶？所謂菩薩獨一眾表無有與等不假伴助，為證阿耨多羅三藐三菩提故，由自攝受精進勢力、清淨欲解、被堅固鎧。何以故？由是菩薩不由他悟不緣於他，自所建立自力所起，嚴備如是堅固甲鎧。舍利子！是諸菩薩興發是念：『如是甲鎧一切眾生所不能擐，我今獨擐如是甲鎧。一切賢聖諸新發意未住正位諸菩薩等所未曾擐，我今獨擐。』爾時菩薩又作是念：『我於今者嚴備如是，豈令布施自在度我？我當自在度彼布施。如是持戒忍辱精進靜慮及般若等，豈令自在而度於我？我當自在先度於彼。』又作是念：『我於今者豈令波羅蜜多發起於我？我當發起波羅蜜多。如是廣說一切善根皆當因我而便發起，不令善根發起於我。』舍利子！若諸菩薩摩訶薩於如是法不假伴助自能建立，謂我獨一無有等者，當坐堅固勝金剛座，自以勢力摧伏魔軍，用一剎那相應妙慧當證無上正等菩提。舍利子，若諸菩薩起如是等欲解方便決定觀察，是名菩薩摩訶薩趣一道善巧。舍利子！菩薩摩訶薩為欲修行般若波羅蜜多故，修習如是趣一道善巧。舍利子！諸如是等道善巧相，諸菩薩摩訶薩為欲修行般若波羅蜜多故，修習如是道法善巧。
Furthermore, Śāriputra! Such are the characteristics of the bodhisattva mahāsattva's path. If I were to briefly explain the bodhisattva path, there is only one skillful means of pursuing the path. Śāriputra! What is it? It refers to the bodhisattva standing alone without equal, not relying on the assistance of others, in order to attain anuttara-samyak-sambodhi, through self-mastery of the power of diligence, pure aspiration and understanding, and donning firm armor. Why? Because this bodhisattva does not rely on others for awakening or conditions, but establishes and arises through their own power, equipping themselves with such firm armor.
Śāriputra! These bodhisattvas give rise to this thought: "Such armor cannot be worn by all sentient beings, yet I alone now wear this armor. All the wise and holy ones, all the newly aspiring bodhisattvas who have not yet attained the right position have never worn it, yet I alone now wear it." At that time, the bodhisattva further thinks: "Having equipped myself thus, how could I allow generosity to transcend me? I should transcend generosity by my own mastery. Similarly with morality, patience, diligence, meditation, and prajñā, how could I allow them to transcend me? I should first transcend them by my own mastery." They further think: "How could I now allow the pāramitās to arise in me? I should arise the pāramitās. Thus, broadly speaking, all good roots should arise because of me, not allowing good roots to arise in me."
Śāriputra! If bodhisattva mahāsattvas can establish themselves in such dharmas without relying on the assistance of others, thinking "I alone am without equal," they will sit on the firm vajra seat, subdue Māra's armies with their own power, and realize unsurpassed perfect enlightenment with wisdom corresponding to a single moment. Śāriputra, if bodhisattvas give rise to such aspiration, expedient means, and definite observation, this is called the bodhisattva mahāsattva's skill in pursuing the single path. Śāriputra! Bodhisattva mahāsattvas, in order to practice the prajñāpāramitā, cultivate such skill in pursuing the single path. Śāriputra! All such characteristics of skill in the path are cultivated by bodhisattva mahāsattvas as skill in the methods of the path for the sake of practicing the prajñāpāramitā.
「復次舍利子！云何菩薩摩訶薩緣起善巧？舍利子！謂諸菩薩依般若波羅蜜多修緣起者，處密靜室作是思惟：『如是世間純大苦聚，從於何所而得集起？』既思惟已便自了知，如是苦聚，由不如理作意集故無明集起，無明集故諸行集起，諸行集故諸識集起，諸識集故名色集起，名色集故六處集起，六處集故諸觸集起，諸觸集故諸受集起，諸受集故諸愛集起，諸愛集故諸取集起，諸取集故諸有集起，諸有集故而生集起，生集起故老死愁歎憂苦逼惱皆悉集起。舍利子！菩薩摩訶薩復作是念：『如彼諸法雖復集起，無作無用無有主宰。如是諸法諸善為因、不動為因、涅槃為因，彼一切法從緣生起，無有主宰亦復如是。若諸眾生下根為因、中根為因、上根為因、諸業為因，因果流轉亦復如是。』舍利子！如是一切有所取法，因緣和合而得集起，菩薩一切悉能了知，如是名為緣起善巧。舍利子！菩薩摩訶薩又作是念：『由何滅故彼諸法滅？』既思惟已便自了知，由不如理作意滅故而無明滅，無明滅故諸行便滅，諸行滅故乃至純大苦聚滅。舍利子！若能了知如是法智，是則名為緣起善巧。舍利子！是諸菩薩又作是念：『因依正法、依止諸緣、依止和合得修諸善。是法若由諸因和合、依止諸緣，則此法等不依止我、不依有情、不依命者、不依數取，是則此法不可稱量。』舍利子！諸菩薩等若能如是如理觀察，是則名為緣起善巧。又復觀察一切佛法皆菩提相緣所起相，觀諸緣起皆盡滅相，以能觀待諸眾生故，而不趣入畢竟寂滅，是則又名緣起善巧。舍利子！是諸菩薩摩訶薩為欲修行般若波羅蜜多故，修習如是緣起善巧。
Furthermore, Śāriputra! What is the bodhisattva mahāsattva's skill in dependent origination? Śāriputra! When bodhisattvas cultivate dependent origination relying on the prajñāpāramitā, they retire to a quiet place and reflect thus: "From where does this world of great suffering arise?" Having reflected, they come to understand that this mass of suffering arises due to ignorance arising from improper attention, from ignorance arise formations, from formations arises consciousness, from consciousness arise name and form, from name and form arise the six sense bases, from the six sense bases arises contact, from contact arises feeling, from feeling arises craving, from craving arises grasping, from grasping arises becoming, from becoming arises birth, and from birth arise old age, death, sorrow, lamentation, suffering, and distress.
Śāriputra! The bodhisattva mahāsattva further reflects: "Although these dharmas arise, they are without agent, without function, and without a master. These dharmas have goodness as their cause, immovability as their cause, and nirvana as their cause. All these dharmas arise from conditions, and likewise have no master. If sentient beings have inferior faculties as a cause, middling faculties as a cause, superior faculties as a cause, or various karmas as a cause, the flow of cause and effect is also like this." Śāriputra! All these grasped dharmas arise from the combination of causes and conditions, and bodhisattvas can fully understand this. This is called skill in dependent origination.
Śāriputra! The bodhisattva mahāsattva further reflects: "By the cessation of what do these dharmas cease?" Having reflected, they understand that by the cessation of improper attention, ignorance ceases; by the cessation of ignorance, formations cease; and so on until the entire mass of great suffering ceases. Śāriputra! If one can understand this wisdom of dharmas, it is called skill in dependent origination.
Śāriputra! These bodhisattvas further reflect: "Relying on the true Dharma, depending on conditions, and depending on combinations, one cultivates all good. If these dharmas arise from the combination of causes and depend on conditions, then these dharmas do not depend on a self, do not depend on a sentient being, do not depend on a life force, do not depend on a person. Therefore, these dharmas cannot be measured." Śāriputra! If bodhisattvas can observe in this way according to reason, it is called skill in dependent origination.
Furthermore, they observe that all Buddha dharmas have the characteristic of enlightenment arising from conditions, and they observe that all dependent origination has the characteristic of complete cessation. Because they can observe and wait for all sentient beings, they do not enter into final extinction. This is also called skill in dependent origination.
Śāriputra! These bodhisattva mahāsattvas, in order to practice the prajñāpāramitā, cultivate such skill in dependent origination.
「復次舍利子！云何菩薩摩訶薩一切法善巧？舍利子！菩薩摩訶薩修行般若波羅蜜多故，於一切法遍攝一切有為無為。菩薩摩訶薩於如是等有為無為一切諸法應修善巧。舍利子！云何菩薩摩訶薩有為善巧？所謂妙善身行、妙善語行、妙善意行，是則名為有為善巧。云何名為無為善巧？即以如是妙善身語及以意行，迴向畢竟無為菩提、迴向無為菩提妙觀，又復迴向於薩伐若，是則名為無為善巧。復次舍利子，菩薩摩訶薩有為善巧者，即是積集五到彼岸。何等為五？所謂布施、持戒、忍辱、精進、靜慮波羅蜜多，是名有為。若由般若波羅蜜多無為智故，則五到彼岸不可厭毀。如此妙智又能積集諸到彼岸資糧善法，信解無漏無上菩提及以迴向一切智智，是則名為無為善巧。
Furthermore, Śāriputra! What is the bodhisattva mahāsattva's skill in all dharmas? Śāriputra! Because bodhisattva mahāsattvas practice the prajñāpāramitā, they encompass all conditioned and unconditioned dharmas in all dharmas. Bodhisattva mahāsattvas should cultivate skill in all such conditioned and unconditioned dharmas.
Śāriputra! What is the bodhisattva mahāsattva's skill in conditioned dharmas? It refers to excellent bodily actions, excellent verbal actions, and excellent mental actions. This is called skill in conditioned dharmas.
What is called skill in unconditioned dharmas? It means dedicating these excellent bodily, verbal, and mental actions towards ultimate unconditioned enlightenment, dedicating them to the sublime contemplation of unconditioned enlightenment, and further dedicating them to sarvajñatā (all-knowing wisdom). This is called skill in unconditioned dharmas.
Furthermore, Śāriputra, the bodhisattva mahāsattva's skill in conditioned dharmas is the accumulation of the five pāramitās. What are these five? Namely, the pāramitās of giving, morality, patience, diligence, and meditation. These are called conditioned.
If, due to the unconditioned wisdom of prajñāpāramitā, these five pāramitās cannot be deprecated. Such wonderful wisdom can also accumulate the wholesome dharmas that are provisions for the pāramitās, have faith and understanding in the undefiled supreme enlightenment, and dedicate them to the wisdom of all aspects. This is called skill in unconditioned dharmas.
「復次舍利子！菩薩摩訶薩有為善巧者，所謂以無礙光照諸眾生，以四攝法攝諸眾生，是名有為。若觀諸法無我無有情無取無執，於四攝法方便善巧，愛樂信受無為等覺，及以迴向一切智智，是則名為無為善巧。
Furthermore, Śāriputra! The bodhisattva mahāsattva's skill in conditioned phenomena refers to illuminating all sentient beings with unobstructed light and embracing all sentient beings with the four means of attraction. This is called conditioned. If one observes all dharmas as without self, without sentient beings, without grasping, and without clinging, is skillful in the means of the four methods of attraction, delights in and accepts with faith the unconditioned equal enlightenment, and dedicates it to the wisdom of all aspects, this is called skill in unconditioned phenomena.
「復次舍利子！菩薩摩訶薩有為善巧者，所謂不斷能令生死相續結縛，而復永斷能令生死相續煩惱，任持菩提結縛相續一分結縛不復現行，是名有為善巧。若復修習空無相願諸法正智，現觀善巧無上菩提不由他緣，於無為法而復作證，是則名為無為善巧。
Furthermore, Śāriputra! The bodhisattva mahāsattva's skill in conditioned phenomena refers to not severing the bonds that cause the continuity of birth and death, while permanently severing the afflictions that cause the continuity of birth and death, maintaining the continuity of the bonds of bodhi while a portion of the bonds no longer manifest. This is called skill in conditioned phenomena. If one further cultivates the correct wisdom of emptiness, signlessness, and wishlessness, skillfully realizes supreme bodhi without relying on other conditions, and yet realizes the unconditioned dharmas, this is called skill in unconditioned phenomena.
「復次舍利子！菩薩摩訶薩有為善巧者，謂諸菩薩雖行三界，而不為彼三界煩惱之所染污，如是名為有為善巧。雖具通達一切三界出離之法，而不墜墮出離界中，是則名為無為善巧。舍利子！菩薩摩訶薩一切法善巧者，是則名為一切智智。若諸菩薩圓滿證入一切智智，即一切時智慧善巧，即此名為諸法善巧。舍利子！菩薩摩訶薩為欲修行般若波羅蜜多故，修習如是一切法善巧。如是舍利子！若有依菩薩藏修行般若波羅蜜多菩薩摩訶薩，為欲修行般若波羅蜜多故，依慧分別善巧通達修習如是十種善巧。
Furthermore, Śāriputra! The bodhisattva mahāsattva's skill in conditioned phenomena refers to bodhisattvas who, although they traverse the three realms, are not defiled by the afflictions of those three realms. This is called skill in conditioned phenomena. Although they fully comprehend the dharmas that transcend all three realms, they do not fall into the realm of transcendence. This is called skill in unconditioned phenomena.
Śāriputra! The bodhisattva mahāsattva's skill in all dharmas is called the wisdom of all aspects. If bodhisattvas fully realize the wisdom of all aspects, they have skillful wisdom at all times, and this is called skill in all dharmas. Śāriputra! Bodhisattva mahāsattvas, in order to practice the prajñāpāramitā, cultivate such skill in all dharmas.
Thus, Śāriputra! If there are bodhisattva mahāsattvas who practice the prajñāpāramitā based on the bodhisattva treasury, in order to practice the prajñāpāramitā, they rely on wisdom to discern, skillfully comprehend, and cultivate these ten types of skills.
「復次舍利子！云何名為菩薩摩訶薩妙慧？云何名為到彼岸義？舍利子！所言慧者，謂能解了一切善法。是現見慧，隨順通達一切法故。是真量慧，如實通達一切法故。是通達慧，一切見趣諸纏縛法不為障故。是離願慧，永離一切欲求願故。是安悅慧，永息一切諸熱惱故。是歡喜慧，緣法喜樂無斷絕故。是依趣慧，於諸義智皆現見故。是建立慧，建立一切覺品法故。是證相慧，隨其所乘證得果故。是了相慧，善能照了是智性故。是濟度慧，救度一切諸瀑流故。是趣入慧，能趣正性無生法故。是策勵慧，振發一切諸善法故。是清淨慧，離先隨眠煩惱濁故。是最勝慧，昇陟一切諸法頂故。是微妙慧，以自然智隨覺法故。是離行慧，更無雜染三界法故。是攝受慧，一切賢聖所攝受故。是斷願慧，除遣一切相分別故。是捨逸慧，遠離一切愚黑闇故。是方便慧，安住一切瑜伽師地者所成就故。是發趣慧，當住一切聖智道故。是照明慧，除滅一切無明瀑流翳暗膜故。是施明慧，開導一切猶如眼故。是無漏慧，慧眼超過邪僻路故。是勝義慧，照了如是大聖諦故。是無別慧，善調順故。是光明慧，諸智門故。是無盡慧，遍於一切隨行照故。是無滅慧，常廣見故。是解脫道慧，永斷一切取執縛故。是不離處慧，不與一切煩惱障法而同止故。舍利子！如是慧相，我今略說。當知菩薩摩訶薩更有無量無邊諸慧。何以故？舍利子！如是乃至一切眾生所有心行，當知菩薩摩訶薩亦有爾所慧業智行。如是乃至一切眾生所有欲解，當知菩薩摩訶薩亦有爾所慧觀察智。如是乃至一切眾生所有諸煩惱門，當知菩薩摩訶薩亦有爾所廣大慧門。如是乃至一切聲聞獨覺及正等覺所有遍智，當知菩薩摩訶薩亦有爾所慧所行處。舍利子！如是等一切慧處，諸菩薩摩訶薩皆於其中精勤修學，是則名為菩薩妙慧。
Furthermore, Śāriputra! What is called the wonderful wisdom of bodhisattva mahāsattvas? What is the meaning of reaching the other shore? Śāriputra! What is called wisdom is the ability to understand all wholesome dharmas. It is:
- Direct perception wisdom, because it accords with and penetrates all dharmas.
- True measure wisdom, because it penetrates all dharmas as they truly are.
- Penetrating wisdom, because all views and tendencies of bondage do not obstruct it.
- Wishless wisdom, because it permanently abandons all desires and aspirations.
- Peaceful wisdom, because it eternally calms all afflictions.
- Joyful wisdom, because it constantly delights in the Dharma without interruption.
- Inclining wisdom, because it directly perceives all meanings and knowledge.
- Establishing wisdom, because it establishes all factors of enlightenment.
- Realizing wisdom, because it realizes the fruits according to one's vehicle.
- Discerning wisdom, because it can clearly illuminate the nature of wisdom.
- Saving wisdom, because it rescues all from the flood of samsara.
- Entering wisdom, because it can enter into the correct nature of unborn dharmas.
- Energetic wisdom, because it arouses all wholesome dharmas.
- Pure wisdom, because it is free from previous latent afflictions and defilements.
- Supreme wisdom, because it ascends to the peak of all dharmas.
- Subtle wisdom, because it realizes dharmas through self-existent knowledge.
- Non-acting wisdom, because it is free from the defiled dharmas of the three realms.
- Embracing wisdom, because it is embraced by all the wise and noble ones.
- Wish-cutting wisdom, because it eliminates all discriminations of characteristics.
- Abandoning-carelessness wisdom, because it is far from all foolish darkness.
- Skillful means wisdom, because it abides in all that is accomplished by yogis.
- Progressing wisdom, because it will abide in all paths of noble wisdom.
- Illuminating wisdom, because it eliminates all floods of ignorance and veils of darkness.
- Light-giving wisdom, because it guides all like an eye.
- Undefiled wisdom, because the eye of wisdom transcends wrong paths.
- Ultimate truth wisdom, because it illuminates the great noble truths.
- Non-discriminating wisdom, because it is well-disciplined.
- Radiant wisdom, because it is the gate of all knowledge.
- Inexhaustible wisdom, because it illuminates all practices everywhere.
- Indestructible wisdom, because it always has a broad vision.
- Liberation path wisdom, because it permanently severs all grasping and bondage.
- Non-abiding wisdom, because it does not dwell with any dharmas that obstruct through afflictions.
Śāriputra! These are the characteristics of wisdom that I have briefly explained. You should know that bodhisattva mahāsattvas have countless and boundless other kinds of wisdom. Why? Śāriputra! Just as all sentient beings have mental activities, know that bodhisattva mahāsattvas have that many wisdom activities and practices of knowledge. Just as all sentient beings have desires and understandings, know that bodhisattva mahāsattvas have that many wisdom observations and knowledges. Just as all sentient beings have gates of afflictions, know that bodhisattva mahāsattvas have that many vast gates of wisdom. Just as all śrāvakas, pratyekabuddhas, and perfectly enlightened ones have all-pervasive wisdom, know that bodhisattva mahāsattvas have that many spheres of wisdom activity.
Śāriputra! In all such spheres of wisdom, all bodhisattva mahāsattvas diligently study and cultivate. This is called the wonderful wisdom of bodhisattvas.
「復次舍利子！云何名為菩薩摩訶薩到彼岸義？舍利子！如是乃至一切所知諸妙善法能到彼岸者，當知皆是到彼岸義。又舍利子！如上廣說一切慧句，應知皆是到彼岸義。又諸菩薩修行差別圓滿之義，當知皆是到彼岸義。如是一切智智圓滿之義，當知皆是到彼岸義。於諸一切為無為法無執著義，當知皆是到彼岸義。能善覺悟無量生死大過失義，當知皆是到彼岸義。一切諸法有能開悟不覺者義，當知皆是到彼岸義。有能開示無窮盡法寶藏義者，當知是為到彼岸義。無障解脫圓滿義者，當知是為到彼岸義。覺悟布施持戒忍辱精進靜慮慧平等義，當知是為到彼岸義。最勝決擇善巧義者，當知是為到彼岸義。遍行一切眾生界義，是則名為到彼岸義。無生法忍圓滿之義，是則名為到彼岸義。不退轉地究竟滿義，是則名為到彼岸義。清淨修治諸佛土義，是則名為到彼岸義。成熟一切眾生義者，是則名為到彼岸義。往詣道場昇菩提座義，是則名為到彼岸義。畢竟摧伏諸魔軍義，是則名為到彼岸義。一切佛法皆圓滿義，是則名為到彼岸義。於菩薩藏差別法門正安住義，是則名為到彼岸義。舍利子！若於如是大菩薩藏微妙法門正修學已，我說是等則於一切波羅蜜多皆得究竟。
Furthermore, Śāriputra! What is called the meaning of reaching the other shore for bodhisattva mahāsattvas? Śāriputra! All excellent and wholesome dharmas that can be known and can reach the other shore should be understood as the meaning of reaching the other shore. Furthermore, Śāriputra! As extensively explained above, all sentences of wisdom should be known as the meaning of reaching the other shore. Also, the meaning of the bodhisattvas' distinct and complete practices should be known as the meaning of reaching the other shore.
Thus, the meaning of the complete wisdom of all aspects should be known as the meaning of reaching the other shore. The meaning of non-attachment to all conditioned and unconditioned dharmas should be known as the meaning of reaching the other shore. The meaning of being able to well awaken to the great faults of countless cycles of birth and death should be known as the meaning of reaching the other shore. The meaning of all dharmas being able to awaken those who are not awakened should be known as the meaning of reaching the other shore.
The meaning of being able to reveal the inexhaustible treasury of Dharma should be known as the meaning of reaching the other shore. The meaning of unobstructed and complete liberation should be known as the meaning of reaching the other shore. The meaning of awakening to the equality of giving, morality, patience, diligence, meditation, and wisdom should be known as the meaning of reaching the other shore. The meaning of supreme and skillful discernment should be known as the meaning of reaching the other shore.
The meaning of pervading all realms of sentient beings is called the meaning of reaching the other shore. The meaning of the complete patience of the non-arising of dharmas is called the meaning of reaching the other shore. The meaning of the ultimate fulfillment of the stage of non-regression is called the meaning of reaching the other shore. The meaning of purely cultivating all Buddha lands is called the meaning of reaching the other shore. The meaning of maturing all sentient beings is called the meaning of reaching the other shore.
The meaning of going to the bodhimaṇḍa and ascending the seat of enlightenment is called the meaning of reaching the other shore. The meaning of ultimately defeating all demonic armies is called the meaning of reaching the other shore. The meaning of the complete fulfillment of all Buddha dharmas is called the meaning of reaching the other shore. The meaning of correctly abiding in the distinct Dharma gates of the bodhisattva treasury is called the meaning of reaching the other shore.
Śāriputra! If one correctly studies such subtle Dharma gates of the great bodhisattva treasury, I say that such ones have ultimately attained all pāramitās.
「復次舍利子！若有安住大乘諸善男子及善女人，皆當於是大菩薩藏微妙法門，殷勤請求受持讀誦通達義理，廣為他說分別顯示。何以故？舍利子！若有於是菩薩藏經殷重聽聞受持讀誦，乃至為他分別解說者，當知是人必定獲得十種功德稱讚利益。何等為十？一者在在所生一切微妙功巧業處究竟通達，二者在所生處常居高族榮望當世，三者所生之處有大威嚴勢力自在，四者凡所言令一切皆從無不信伏，五者所生之處具大豪富，六者在所生處恒為天人所加愛敬，七者生處人中常為輪王得大自在，八者所生常得為天帝釋，九者若生色界為大梵王，十者在所生處常不遠離大菩提心。舍利子！受持經者則為獲得十種功德稱讚利益。
Furthermore, Śāriputra! If there are good men and good women who abide in the Great Vehicle, they should all earnestly request, receive, hold, read, recite, comprehend the meaning, and extensively explain and elucidate for others this subtle Dharma gate of the great Bodhisattva treasury. Why? Śāriputra! If there are those who earnestly listen to, receive, hold, read, and recite this Bodhisattva Piṭaka sūtra, and even explain and elucidate it for others, you should know that such people will definitely obtain ten kinds of meritorious virtues, praises, and benefits. What are these ten?
- In every place they are born, they will ultimately master all subtle and skillful occupations.
- Wherever they are born, they will always be in high-status families respected in their time.
- In the places where they are born, they will have great dignity, power, and freedom.
- Whatever they say will be followed and believed by all without exception.
- In the places where they are born, they will possess great wealth.
- Wherever they are born, they will always be loved and respected by gods and humans.
- When born among humans, they will always be wheel-turning kings with great freedom.
- Wherever they are born, they will always become Śakra, the lord of gods.
- If born in the form realm, they will be Great Brahma kings.
- Wherever they are born, they will never be far from the mind of great enlightenment.
Śāriputra! Those who uphold this sūtra will obtain these ten kinds of meritorious virtues, praises, and benefits.
「復次舍利子！是諸善男子善女人等受持是經，殷重聽聞讀誦解義，乃至為他廣說開示，當知是人復得如是十種功德稱讚利益。何等為十？一者不與尼伽蘭陀邪論相雜，二者不起我見，三者無有情見，四者無命者見，五者無數取見，六者不起斷見，七者不起常見，八者一切世務情無顧及，九者恒發勝心樂欲出家，十者若聞經典速能受持悟解深義。舍利子！是名獲得十種功德稱讚利益。
Furthermore, Śāriputra! These good men and good women who uphold this sutra, earnestly listen to, read, recite, and understand its meaning, and even extensively explain and reveal it to others, you should know that these people will again obtain ten kinds of meritorious virtues, praises, and benefits. What are these ten?
- They do not mix with the wrong views of the Nigranthas (Jains)
- They do not give rise to the view of self
- They have no view of sentient beings
- They have no view of a life-force
- They have no view of a person
- They do not give rise to the view of annihilation
- They do not give rise to the view of eternalism
- They have no regard for all worldly affairs
- They always generate a superior mind delighting in renunciation
- When they hear scriptures, they can quickly retain them and understand their profound meaning
Śāriputra! These are called obtaining ten kinds of meritorious virtues, praises, and benefits.
「復次舍利子！是善男子善女人等受持是經，殷重聽聞讀誦解義，乃至為他廣分別說，當知是人復得如是十種功德稱讚利益。何等為十？一者成就正念；二者成就正覺；三者成就正趣；四者成就志勇；五者成就正慧；六者得具無難；七者憶本生事；八者性薄貪欲無猛利貪，不為重貪之所燒惱；九者性薄瞋恚無猛利瞋，不為重瞋之所燒惱；十者性薄愚癡無猛利癡，不為重癡之所燒惱。舍利子！是名獲得十種功德稱讚利益。
Furthermore, Śāriputra! These good men and good women who uphold this sutra, earnestly listen to, read, recite, and understand its meaning, and even extensively explain and reveal it to others, you should know that these people will again obtain ten kinds of meritorious virtues, praises, and benefits. What are these ten?
- They accomplish right mindfulness
- They accomplish right awakening
- They accomplish right inclination
- They accomplish resolute courage
- They accomplish right wisdom
- They obtain freedom from difficulties
- They remember their past lives
- Their nature has little desire, without fierce craving, and is not burned by heavy greed
- Their nature has little anger, without fierce hatred, and is not burned by heavy anger
- Their nature has little delusion, without fierce ignorance, and is not burned by heavy delusion
Śāriputra! These are called obtaining ten kinds of meritorious virtues, praises, and benefits.
「復次舍利子！是善男子善女人等受持是經，殷重聽聞讀誦解義，乃至為他廣分別說，當知是人復得如是十種功德稱讚利益。何等為十？一者成就機速慧；二者成就捷辯慧；三者成就猛利慧；四者成就迅疾慧；五者成就廣博慧；六者成就甚深慧；七者成就通達慧；八者成就無著慧；九者常現前見一切如來，既得見已以清美頌而為讚歎；十者善能如理請問如來，又能如理開釋疑難。舍利子！是名獲得十種功德稱讚利益。
Furthermore, Śāriputra! These good men and good women who uphold this sutra, earnestly listen to, read, recite, and understand its meaning, and even extensively explain and reveal it to others, you should know that these people will again obtain ten kinds of meritorious virtues, praises, and benefits. What are these ten?
- They accomplish swift wisdom
- They accomplish quick eloquence
- They accomplish sharp wisdom
- They accomplish rapid wisdom
- They accomplish vast wisdom
- They accomplish profound wisdom
- They accomplish penetrating wisdom
- They accomplish unattached wisdom
- They constantly see all Tathāgatas in person, and having seen them, praise them with pure and beautiful verses
- They are able to skillfully question the Tathāgata according to reason, and are also able to skillfully explain and resolve doubts and difficulties according to reason
Śāriputra! These are called obtaining ten kinds of meritorious virtues, praises, and benefits.
「復次舍利子！是善男子善女人等受持是經，讀誦解義乃至為他廣分別說，當知是人復獲如是十種功德稱讚利益。何等為十？一者常樂遠離諸不善友，二者常樂親近諸善知識，三者能緩諸魔所有繫縛，四者摧殄諸魔所有軍陣，五者善能訶厭一切煩惱，六者於一切行心恒捐捨，七者違背一切向惡趣道，八者歸向一切趣涅槃道，九者善說一切越度生死清淨之地，十者巧能隨學一切菩薩所行軌則又能奉行諸佛教勅。如是名為十種功德稱讚利益。舍利子！若有善男子善女人，能於如是大菩薩藏微妙法門，殷重聽聞受持讀誦，研尋義趣明了通達，復能為他廣說開示，當知是人則為獲得如上功德稱讚利益。」
Furthermore, Śāriputra! These good men and good women who uphold this sutra, read, recite, understand its meaning, and extensively explain it to others, you should know that these people will again obtain ten kinds of meritorious virtues, praises, and benefits. What are these ten?
- They always delight in staying away from unwholesome friends
- They always delight in associating with good spiritual friends
- They can loosen the bonds of Māra
- They can destroy the armies of Māra
- They can skillfully reprimand and become weary of all afflictions
- They constantly relinquish all conditioned phenomena in their minds
- They turn away from all paths leading to evil destinies
- They turn towards all paths leading to nirvana
- They skillfully explain all the pure grounds that transcend birth and death
- They can skillfully learn and follow all the practices of bodhisattvas and also carry out the teachings of all Buddhas
These are called the ten kinds of meritorious virtues, praises, and benefits.
Śāriputra! If there are good men and good women who can earnestly listen to, receive, hold, read, recite, investigate the meaning, clearly comprehend, and furthermore extensively explain and reveal to others such subtle Dharma gates of the great Bodhisattva treasury, you should know that these people will obtain the above-mentioned meritorious virtues, praises, and benefits.
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to further expound this meaning, spoke verses saying:
諸聰叡者慧無邊， 妙能通達法及義， 尊勝文詞善圓具， 由持如是大經王。
The wise ones of boundless wisdom, Wonderfully comprehend the Dharma and its meaning, Possessing noble and excellent words, Due to upholding this great king of sutras.
常獲豐饒法寶藏， 恒欣悅意行法施， 發生最上勝歡喜， 由持如是大經王。
Always obtaining abundant treasures of Dharma, Constantly delighting in practicing Dharma giving, Generating supreme and excellent joy, Due to upholding this great king of sutras.
多眾生聞說法者， 證斯廣大勝功德， 我當云何說是法， 如持經者之所獲。
Many beings hear the Dharma expounded, Realizing these vast and excellent merits, How shall I explain this Dharma, As obtained by those who uphold the sutra?
證獲如斯最勝慧， 於正法所終無壞， 由念發生微妙智， 能說無上智依處。
Realizing such supreme wisdom, Never damaging the true Dharma, Through mindfulness, generating subtle wisdom, Able to speak of the basis of unsurpassed wisdom.
勤求善說正法句， 最勝眾聖所稱讚， 常聞發起超勝行， 由持如是大經王。
Diligently seeking to speak well the sentences of true Dharma, Praised by the most excellent assembly of sages, Always hearing and arousing surpassing conduct, Due to upholding this great king of sutras.
慧者聞已持深義， 於諸文句無妄執， 常隨理趣而觀照， 增長妙智量無邊。
The wise, having heard, uphold the profound meaning, Without clinging to words and phrases, Always observing according to reason, Increasing wondrous wisdom without limit.
無邊妙智無邊義， 第一義解諒難思， 遍遊十方廣稱讚， 聞經勝利無窮盡。
Boundless wondrous wisdom, boundless meaning, Understanding the ultimate truth, inconceivable, Traveling throughout the ten directions, widely praising, The excellent benefits of hearing the sutra are endless.
極善微薄貪瞋癡， 獲得第一心清淨， 由聞如是大經王， 功德勝利無邊際。
Extremely well diminishing greed, anger, and delusion, Attaining supreme purity of mind, By hearing such a great king of sutras, The merits and benefits are boundless.
雖獲勝財無放逸， 稱量財義誰堅固， 深達世財非有實， 於財無戀趣非家。
Though obtaining excellent wealth, not becoming heedless, Weighing the meaning of wealth, who is steadfast? Deeply realizing worldly wealth is not real, Without attachment to wealth, inclining towards homelessness.
出詣閑靜住中林， 於彼惛沈常遠離， 聽聞淨法曾無厭， 靜慮正教無慳悋。
Going out to dwell in quiet forests, Always far from dullness and torpor there, Listening to the pure Dharma without weariness, Generous in meditation and right teachings.
請問疑難世導師， 聞已為他廣開釋， 由斯增長微妙智， 於白淨法終無退。
Inquiring about doubts to the world's guide, Having heard, extensively explaining to others, Thereby increasing subtle wisdom, Never regressing from the pure white Dharma.
「如是舍利子！諸菩薩摩訶薩為欲修行般若波羅蜜多故，於是經典精勤修學行菩薩行，是名菩薩摩訶薩於般若波羅蜜多方便修學正法之要。」
Thus, Śāriputra! Bodhisattva mahāsattvas, for the sake of practicing the prajñāpāramitā, diligently study and practice the bodhisattva path in this scripture. This is called the essential method for bodhisattva mahāsattvas to skillfully study the true Dharma of prajñāpāramitā.
大寶積經卷第五十三