摩訶般若波羅蜜遠離品第十一
Chapter 11: Mahaprajnaparamita and Renunciation
「復次，須菩提！其諦者，菩薩摩訶薩於夢中不入聲聞、辟支佛道地，於三界不念有所求，亦不那中有所索，視諸法若夢，不那中作證。是者，須菩提！當知菩薩摩訶薩是為阿惟越致相。
“Furthermore, Subhuti, regarding this truth: if a great bodhisattva, even in a dream, does not enter the path of voice-hearers or solitary realizers, does not think of seeking anything within the three realms, does not cling to anything there, and sees all things as a dream without seeking to prove anything through them—then, Subhuti, you should know that this great bodhisattva bears the mark of being non-retrogressing.
「復次，須菩提！菩薩摩訶薩於夢中，與若干百若干千若干億千弟子共會，在其中坐，為諸比丘僧說法，如怛薩阿竭阿羅訶三耶三佛之所說法。是者，須菩提！阿惟越致菩薩摩訶薩。當知是為阿惟越致相。
“Furthermore, Subhuti, a great bodhisattva may dream of gathering with hundreds, thousands, or even millions of disciples, sitting among them and teaching the monks, just as the Tathagata, the Arhat, the Fully Enlightened One would teach. This, Subhuti, is a mark of the irreversibly enlightened great bodhisattva. Know that this is a sign of the non-retrogressing bodhisattva.”
「復次，須菩提！菩薩摩訶薩於夢中，飛在空中坐，為比丘僧說法，還自見七尺光，自在所變化於餘處，其所作為如佛之所說法。其於夢見是者，當知菩薩摩訶薩是為阿惟越致相。
“Furthermore, Subhuti, when a great bodhisattva in a dream finds themselves seated in the sky, flying through the air, teaching the Dharma to an assembly of monks; and within that dream, they see a seven-foot radiant light emanating from themselves; and they have the freedom to transform and manifest anywhere at will, all their actions echoing the Buddha’s own teaching—when such a dream appears, know that this great bodhisattva possesses the mark of non-retrogression from enlightenment.
「復次，須菩提！菩薩摩訶薩於夢中，不恐不怖不難不畏，若見郡縣其中兵起展轉相攻伐，若火起，若見虎狼師子及餘獸，若見斷人頭者，如是餘變甚大劇苦多有困窮，若飢渴者見其厄難，心中不恐不畏不驚不動搖。夜於夢中所見，覺即起坐，作是念：『世界所有，譬若如夢。我作佛時，悉為說法而遍教之。』當知菩薩摩訶薩是為阿惟越致相。
“Further, Subhuti: a great Bodhisattva in a dream does not feel fear, dread, alarm, or terror. Should they see cities or towns where armies arise and attack one another, or see fires breaking out, or see tigers, wolves, lions, or other wild beasts, or see people being beheaded, or witness other terrible transformations causing great suffering, hardship, and hunger or thirst—they feel no fear, no alarm, no terror, and their mind remains undisturbed. Upon waking from such a dream, they sit up and think: ‘Everything in this world is like a dream. When I become a Buddha, I shall teach the Dharma universally to all beings.’ Know that this is a sign that such a great Bodhisattva is truly irreversible.”
「復次，須菩提！云何知是菩薩摩訶薩當得阿耨多羅三耶三菩？成阿惟三佛時，其境內一切無有惡。正是菩薩摩訶薩，須菩提！於夢中，若畜生相食、人民疾疫。其心稍稍有念：『願我作佛時，使我境界中一切無有惡。』用是故，知其相為清淨，當知菩薩摩訶薩是為阿惟越致相。
"Furthermore, Subhūti, how can you know that a great bodhisattva will attain supreme perfect enlightenment? When they become a fully enlightened buddha, no evil whatsoever will exist in their domain. Indeed, Subhūti, such a great bodhisattva, if in a dream they see beasts devouring each other or people suffering from plagues, will quietly think to themselves: 'When I become a buddha, may no evil exist in my domain.' Because of this, you can recognize their pure intention and know that they are an irreversible great bodhisattva."
「復次，須菩提！菩薩摩訶薩於夢中得覺，若見灾邪火起，便作是念：『我於夢中所見，其心等無異。』持是比用是相具足，知是菩薩摩訶薩阿惟越致，若菩薩摩訶薩作是念：『如我審應相行者，當如所言無異。今是城郭所起火者，當為悉滅消去不復見。』」
佛言：「若火悉為消滅去者，知是菩薩摩訶薩受決，以為過去怛薩阿竭阿羅訶三耶三佛之所，受阿耨多羅三耶三菩，知是為阿惟越致。令火不滅消去者，知是菩薩未受決。設火焚燒一舍，置一舍。復越燒一里，置一里。是，須菩提！當知某家居人前世時為斷法罪之所致。覺是輩人所作，皆是宿命。念以見在所更惡令悉除。其所斷法殃，因是皆得消盡。用是故，須菩提！當知是菩薩摩訶薩即阿惟越致阿耨多羅三耶三菩。
The Buddha said: "If the fire is completely extinguished, then you can know that this bodhisattva-mahasattva has received the prophecy, has already gone to the Tathagata, Arhat, Samyaksambuddha of the past, and has received anuttara-samyak-sambodhi. You can know that this person is a non-regressing bodhisattva. If the fire does not go out and is not extinguished, then you can know that this bodhisattva has not yet received the prophecy. Suppose the fire burns one house but spares another, or jumps over one village to burn the next while sparing another. Then, Subhuti, you should know that the people of that household have committed the offense of cutting off the Dharma in a past life. Realize that what such people experience is all due to past karma. Through the hardships they endure in the present life, all their misdeeds are cleansed. The retribution for cutting off the Dharma is thereby completely eliminated. Therefore, Subhuti, you should know that this bodhisattva-mahasattva is indeed a non-regressing bodhisattva with regard to anuttara-samyak-sambodhi."
「復次，須菩提！用是比相其行具足，當視是菩薩摩訶薩如阿惟越致。用是故，說其比相行當令知之。或時，須菩提！若男子、女人為鬼神所下，若為所持。是彼菩薩若作是念：『設我受決以，過去怛薩阿竭阿羅訶三耶三佛授我阿耨多羅三耶三菩者，實慊苦有異，當得阿耨多羅三耶三菩阿惟三佛。若於阿耨多羅三耶三菩阿惟三佛所念皆清淨者，為却羅漢、辟支佛心。設以却羅漢、辟支佛心者，會當作阿耨多羅三耶三菩，不得不成自致阿惟三佛。若當得佛為阿耨多羅三耶三菩者，阿僧祇剎土現在諸佛無不見者、無不證者。今怛薩阿竭阿羅訶三耶三佛悉知我所念無有異，我審作阿耨多羅三耶三菩阿惟三佛者，審如我之所言，是鬼神即當去。』便告言：『是男子女人為何鬼神所持？』鬼神聞其所言即去。說是語時，設不去者，是菩薩為未受決，過去怛薩阿竭阿羅訶三耶三菩不授阿耨多羅三耶三菩。若說是言邪即去者，知是菩薩為以受決，過去怛薩阿竭阿羅訶三耶三菩所授阿耨多羅三耶三菩。」
"Furthermore, Subhuti, you can recognize a Bodhisattva-Mahasattva who is irreversible by observing these specific signs and actions. Therefore, I explain these signs so you may know them.
Sometimes, Subhuti, if a man or woman is possessed or controlled by a ghost or spirit, and a Bodhisattva thinks: 'If I have truly received the prophecy from a past Tathagata, Arhat, Samyaksambuddha that I will attain Anuttara Samyaksambodhi, then I will surely feel sincere compassion. When I achieve Anuttara Samyaksambodhi and become fully enlightened, all my thoughts will be pure, and I will have abandoned the intentions of Arhats and Pratyekabuddhas. Having abandoned those intentions, I am bound to attain Anuttara Samyaksambodhi; it is impossible that I will not achieve full enlightenment. If I am to become a Buddha and attain Anuttara Samyaksambodhi, then all the Buddhas now present in countless lands see this and bear witness to it. The present Tathagata, Arhat, Samyaksambuddha knows my thoughts and sees no contradiction. If I truly am to attain Anuttara Samyaksambodhi and become fully enlightened, and if my statement is true, then this spirit should immediately leave.' Then the Bodhisattva says to the possessed person: 'What spirit is possessing this man or woman?' Upon hearing these words, the spirit departs.
If, after saying this, the spirit does not leave, then that Bodhisattva has not yet received the prophecy, and a past Tathagata, Arhat, Samyaksambuddha has not yet promised them Anuttara Samyaksambodhi. But if, when these words are spoken, the spirit immediately leaves, then you know that this Bodhisattva has indeed received the prophecy and is destined for Anuttara Samyaksambodhi by a past Tathagata, Arhat, Samyaksambuddha."
佛語須菩提：「其人審至誠者，弊魔往到菩薩摩訶薩所。若菩薩言：『我審至誠者已受決為阿耨多羅三耶三菩，是邪鬼神即當去。』弊魔用是故作好心，化令邪鬼神悉去。所以者何？弊魔極尊，有威神故，諸邪鬼神不敢當之。是皆魔威神之所辟。用是故，悉為除去。若菩薩自念：『用我威神故。』是彼菩薩摩訶薩以自謂是，便反自貢高，輕易於人、形笑他人而無所錄。語人言：『我從過去怛薩阿竭阿羅訶三耶三佛所授決以，其餘人者悉未受決。為阿耨多羅三耶三佛所授決以，其餘人者悉未受決為阿耨多羅三耶三菩。』用是故，自可自高、恚怒稍增，即離薩芸若大遠，失阿耨多羅三耶三佛慧。知是輩菩薩無漚和拘舍羅而自貢高，便在二道地墮聲聞、辟支佛地。是輩菩薩，須菩提！持不成作成，不知魔為，反捨善師而去，亦不與從事亦不錄視。用是故，為魔所困。是菩薩摩訶薩當覺知魔為。以何占之？覺知魔來在菩薩前，魔作變化為異被服往來，作是言語：『菩薩摩訶薩若從過去怛薩阿竭阿羅訶三耶三佛之所授決阿耨多羅三耶三菩，若本字某、若母字某、若父字某、若兄字某、若姊字某、若弟字某，親厚知識字某，若父兄字某、若七世祖父字某、若母外家字某、若父外家字某、若在某城生、若在某國生、若在某郡生、若在某縣生、若在某鄉生。若常軟語，若令作是語者，皆乃前世之所致，亦復作是軟語。』或時高才者，便復隨形言：『若前世時亦復高明。』或見自守、或見乞食、或時一處飯、或時就飯者、或時先食果菜却食飯、或時在丘墓間、或時寂寞處、或時樹間止、或時受請者、或時不受請、或時多少取足、或時一處止、或時麻油不塗身、或時聲好、或時互談。何以故？魔復言：『是因緣者，皆前世時德之所致，令逮得是。若前世時某家子，若剎利姓，若復字某，前世有是德，今故亦爾。』彼菩薩心便作是念想：『我且爾。』是弊魔便復作是言：『若以受決，過去怛薩阿竭阿羅訶三耶三佛授若阿耨多羅三耶三菩。用是因緣功德故，若是阿惟越致。』」
The Buddha said to Subhuti: "If a person truly has sincere faith, then Mara, the evil one, will go to a great bodhisattva. If that bodhisattva says, 'Because I am completely sincere, I have already been assured of my future Buddhahood,' then demonic spirits will leave. But Mara uses this to create a false sense of kindness, making those spirits depart. Why? Because Mara is extremely powerful and authoritative, so those spirits do not dare to oppose him. Their departure is entirely due to Mara's power. So, if a bodhisattva thinks, 'This is because of my own power,' that great bodhisattva has become arrogant. He looks down on others, mocks them, and disregards them. He says to people, 'I have received a prophecy from a past Buddha about my future Buddhahood, but none of you have.' Because of this, he becomes self-satisfied and self-important, and his anger steadily grows. He thus distances himself far from perfect wisdom and loses the insight of a Buddha. Such a bodhisattva lacks skillful means. Because of his pride, he falls onto two paths: that of those who seek only their own liberation or that of solitary enlightened ones. Subhuti, such bodhisattvas take what is not accomplished as accomplished. They do not recognize Mara's tricks. They abandon good teachers, neither associating with nor paying attention to them. For this reason, they are trapped by Mara. A great bodhisattva should be aware of Mara's presence. How can he know? When Mara comes before him, he might change his appearance and wear different clothes, saying: 'Great bodhisattva, you received a prophecy from a past Buddha to become a Buddha. You had such-and-such a name; your mother had such-and-such a name; your father had such-and-such a name; your brother, your sister, your younger brother, your close friends, your paternal ancestors for seven generations, your maternal family, your father's family—you were born in such a city, in such a country, in such a province, in such a district, in such a village. You were always gentle in speech. You now speak gently as well, as a result of your past lives.' Sometimes, if the person is talented, Mara will add: 'In your past life, you were also brilliant.' Mara might observe that the person is a self-restrained ascetic, or a monk who begs for food, or one who eats in one place, or one who accepts invitations to eat, or one who eats fruit first and then rice, or one who dwells in a cemetery, or one who lives in solitude, or one who sleeps under a tree, or one who accepts or rejects invitations, or one who eats just enough, or one who stays in one place, or one who doesn't apply oil to his body, or one with a beautiful voice, or one who converses. Why does Mara do this? He says: 'These qualities are due to good deeds in past lives. Now you have these traits because in a past life you were from such a family, a noble caste, with such a name, and you had these virtuous qualities; that is why you are like this today.' The bodhisattva then thinks, 'I am indeed special.' Mara then says, 'You have received the prophecy from a past Buddha to become a Buddha. Because of this merit, you are an irreversible bodhisattva.'"
佛語須菩提：「我所說阿惟越致菩薩摩訶薩不爾。持是比相行占之，如我所說者不具足得，反自用者，當知是菩薩輩終不成，為魔所壞。何以故？用是比觀其相行，知是即非阿惟越致。菩薩摩訶薩者終不有是意。是輩菩薩聞魔乃語名字心大歡喜，自謂審然，便自貢高行形笑人，輕易同學而反自用。是彼菩薩摩訶薩，須菩提！用受是字，因失其本，便墮魔網。
「復次，須菩提！用受字故，是菩薩摩訶薩不覺魔為，反自呼得阿耨多羅三耶三菩。魔復作是言：『若當作阿耨多羅三耶三菩，若作佛時當字某。』是菩薩聞是字，心中作是念：『我將得無然，我亦先時念復如是。』」
佛言：「是菩薩於知為甚少，無漚和拘舍羅，反作是念，希望名字，自我作阿耨多羅三耶三菩，字當如是。」
佛言：「如魔所教者為從魔天。今作比丘為魔所迷，自念：『是我本發心之所致，今得是字。為如所言：「過去怛薩阿竭阿羅呵三耶三佛受我決以，為阿耨多羅三耶三菩。」』」
佛語須菩提：「我所說阿惟越致菩薩摩訶薩。用是比相行而不為是，其以字自念我是，便輕餘菩薩摩訶薩。用是輕故，離薩芸若阿耨多羅佛慧，遠漚和拘舍羅，以為離般若波羅蜜，以為離善師，以為得惡師，是菩薩會墮二道，若聲聞、辟支佛道地。若大久遠勤苦以後乃復求佛者，用般若波羅蜜恩故，當復得阿耨多羅三耶三菩，自致成阿惟三佛。」
佛言：「爾時發意受是字時，不即覺改悔者，如是當墮聲聞、辟支佛道地。」
佛言：「比丘有四重事禁，若復他事所犯故，不復成沙門，不復為佛子。是壞菩薩之罪，重於比丘四事禁。是菩薩言：『我字某，生於某國。』心作是念，其罪最重於四事禁，復過五逆惡。所以罪重者何？為受字故，不知魔事之所為微妙。
「復次，須菩提！遠離之德。菩薩摩訶薩，弊魔須於前作是言：『遠離之法，正當如是，怛薩阿竭阿羅呵三耶三佛之所稱譽。』」
佛語須菩提：「我不作是說遠離，教菩薩摩訶薩止於獨處樹間閑處。」
須菩提白佛：「云何，天中天！菩薩摩訶薩有異遠離？」
佛語須菩提：「正使菩薩摩訶薩念恍忽，是為聲聞之所念。念恍忽者，為是辟支佛之所念。行恍忽者是菩薩摩訶薩，雖在城郭，續為行遠離。行恍忽是菩薩摩訶薩，於一切惡法而無所起。行恍忽者是菩薩摩訶薩，若獨處樹間閑處止，是菩薩摩訶薩續行遠離。是者我樂使菩薩摩訶薩作是行，是遠離之行，當晝夜念之，是為菩薩摩訶薩遠離行，菩薩摩訶薩遠離行。菩薩摩訶薩行遠離者，雖在城傍續行恍忽，若在獨處樹間閑處止者恍忽，若在獨處樹間閑處止者行恍忽。是菩薩摩訶薩自念：『我以知遠離。』爾時弊魔便往教之，令行遠離，言：『若當於獨處樹間閑處止，當作是行。』是菩薩隨魔所教，便亡遠離。魔復言：『道為悉等，聲聞、辟支佛道皆作是念無有異。其作是者，為具足般若波羅蜜以，當作是行。』」
佛言：「是菩薩摩訶薩所念法非清淨，謂以隨行，而反自用輕餘菩薩，自念：『誰能過我！』輕易城傍行菩薩清淨者——其心所念，不入聲聞、辟支佛法、所有惡心，不受禪悅三昧三摩越，悉逮得所願、悉具足度。」
佛言：「無漚和拘舍羅菩薩者，正使在四千里空澤之中，禽獸所不至處，賊所不至、羅剎不至處。雖在彼間，若一歲、若百歲、若千歲、若百千歲、若百千萬歲、若百千萬億歲，正使復過是者，不知遠離，會無所益，不能具足為菩薩摩訶薩遠離。自念謂：『悉得已。悉明已。』弊魔便往飛在空中作是言：『善哉，善哉！善男子！是真遠離，怛薩阿竭阿羅呵三耶三菩所說，正當隨是遠離行，如是者疾得阿耨多羅三耶三菩阿惟三佛。』是菩薩摩訶薩聞是，便從遠離起去，往到城傍遠離菩薩所、若比丘成就有道人所，而自貢高，反往輕言：『若所行法，是即為非。』」
佛言：「其隨恍忽之行，是菩薩摩訶薩為正，反呼言非。中有反行，反呼為是。不當敬者而反敬之，當所敬者反瞋向之。言：『我所行遠離。用是故，有非人來語我言：「善哉，善哉！若所行審是遠離。」若在城傍行者，誰當來語若？誰當告若者？』」
佛言：「是菩薩有德人而反輕之。如是，須菩提！菩薩當知，是人如擔死人種，無所復中。反呼菩薩有短，是為菩薩怨家，其為厭菩薩者，以是天上天下之為大賊，正使如沙門被服亦復是賊，於菩薩有德人中亦復是賊。是曹輩者，須菩提！不當與共從事，不當與共語言，亦不當恭敬視之。何以故？當知是輩，多瞋怒起，敗人好心。何所，須菩提！是菩薩摩訶薩不釋薩芸若不捨阿耨多羅三耶三菩？若菩薩摩訶薩不釋薩芸若者，是故阿耨多羅三耶三菩阿惟三佛為一切人故作依。是輩菩薩不當與壞人者從事不敬之。不當與會所當護法。當自堅持當念之，常畏怖生死勤苦之處不當入中，於三界而不與交。是彼壞菩薩輩在所止處，常當慈心哀愍護之。自念：『使我無得生是惡心，令有所𠎝。設有不善，疾使我棄之。當用學故。』是者，須菩提！菩薩摩訶薩之為上知。