9. The Patience of the Profound Dharma
「童子！菩薩摩訶薩當安住深忍法中。云何菩薩摩訶薩能安住深忍？童子！菩薩摩訶薩應當如實觀一切法猶如幻化、如夢、如野馬、如響、如光影、如水中月、如虛空性，應如是知。童子！菩薩摩訶薩若如實觀一切法如幻化、如夢、如野馬、如響、如光影、如水中月、如虛空性者，是名菩薩摩訶薩安住深忍。若成就深忍，菩薩於染法不染、瞋法不瞋、癡法不癡。何以故？是菩薩不見於法，亦無所得——不見染者、不見染事、不見染業；不見瞋者、不見瞋事、不見瞋業；不見癡者、不見癡事、不見癡業。
"O Youth! Bodhisattva mahāsattvas should abide in the profound patience at dharmas. How can bodhisattva mahāsattvas abide in profound patience? O Youth! Bodhisattva mahāsattvas should truly view all dharmas as though they were illusions, dreams, wild horses, echoes, reflections of light and shadow, the moon reflected in water, the nature of empty space, and should thus know them. O Youth! If bodhisattva mahāsattvas truly view all dharmas as illusions, dreams, wild horses, echoes, reflections of light and shadow, the moon reflected in water, the nature of empty space, this is called bodhisattva mahāsattvas abiding in profound patience. If they accomplish profound patience, bodhisattvas are not defiled by defiling dharmas, not angered by angering dharmas, not deluded by deluding dharmas. Why? Because these bodhisattvas do not see dharmas, nor do they attain anything—seeing no defiler, no act of defiling, no defiling karma; seeing no angerer, no act of angering, no angering karma; seeing no deluder, no act of deluding, no deluding karma.
「菩薩摩訶薩於如是法悉無所見，亦無所得——謂若染、若瞋、若癡，是菩薩以無所見故，即無所染、無瞋、無癡。
"Bodhisattva mahāsattvas, in such a Dharma, see nothing at all, nor do they attain anything—whether it be defilement, anger, or delusion, these bodhisattvas, because they see nothing, are not defiled, not angered, not deluded.
「是菩薩如實無染、無瞋、無癡、無顛倒心故，得名為定、名無戲論、名到彼岸、名為陸地、名到安隱、名到無畏、名為清涼、名為持戒、名為智者、名為慧者、名為福德、名為神足、名為憶念、名為持者、名黠慧者、名為去者、名慚愧者、名信義者、名頭陀功德者、名不著女色者、名無染著者、名應供者、名漏盡者、名無煩惱自在者、名心解脫者、名慧解脫者、名調伏者、名曰大龍、名所作已辦、名更無所作、名捨重擔、名逮得己利、名盡諸有結、名依正教心善解脫、名到一切心自在岸、名為沙門、名婆羅門、名沐浴者、名已渡者、名明了者、名為聞者、名為佛子、名為釋子、名除棘刺者、名度坑塹者、名拔毒箭者、名無熱者、名無塵埃者、名為比丘無覆纏者、名為丈夫、名善丈夫、名勝丈夫、名大丈夫、名師子丈夫、名大龍丈夫、名牛王丈夫、名善調丈夫、名勇健丈夫、名荷負丈夫、名精進丈夫、名兇丈夫、名如花丈夫、名蓮花丈夫、名分陀利丈夫、名調御丈夫、名月丈夫、名日丈夫、名作業丈夫、名兩足中上、名盡智邊、名多聞中勝、名已修梵行、名所作究竟、名一切惡不染。」
Because these bodhisattvas are truly without defilement, without anger, without delusion, without inverted mind, they are said to be in samādhi, named free from frivolous debate, named having reached the far shore, named as land, named having reached peace, named having reached fearlessness, named as cool, named as keeping precepts, named as wise, named as intelligent, named as merit, named as possessing supernormal powers, named as recollecting, named as upholder, named as shrewdly wise, named as the departed, named as modest, named as faithful, named as ascetic in virtue, named as unattached to female forms, named as unattached, named as worthy of offerings, named as having exhausted outflows, named as free from afflictions, named as mentally liberated, named as wisdom-liberated, named as subdued, named as great nāga, named as having accomplished what was to be done, named as having nothing more to do, named as having laid down the burden, named as having attained personal benefit, named as having exhausted all bonds of existence, named as well liberated in mind according to the true teaching, named as having reached the shore of autonomy of all minds, named as a śramaṇa, named as a brāhmaṇa, named as the bathed, named as the crossed over, named as the clear-sighted, named as the heard, named as a Buddha's son, named as Śākyamuni's son, named as the remover of thorns, named as the crosser of pits and trenches, named as the extractor of poison arrows, named as without fever, named as without dust, named as a bhikṣu without entanglements, named as a person, named as a good person, named as a superior person, named as a great person, named as a lion among people, named as a great nāga among people, named as a bull among people, named as a well-tamed person, named as a vigorous person, named as a bearing person, named as a diligent person, named as a formidable person, named as a person like a flower, named as a lotus person, named as a pundarīka person, named as a taming person, named as a moon person, named as a sun person, named as an acting person, named as foremost among bipeds, named as the end of all knowledge, named as the best among the learned, named as having perfected brahmacarya, named as having reached the ultimate in what is to be done, named as untainted by all evil.
爾時，世尊說偈頌曰：
At that time, the Bhagavān recited this gāthā:
「劫盡災壞時，
世界蘯然空，
如前、後亦爾，
喻諸法亦然；
"When the kalpa ends and destruction comes,
The world becomes utterly empty,
Just as before and after,
So it is with all dharmas;
觀世間起作，
悉住於水上，
如下、上亦爾，
諸法亦復然；
Observing the world's arising,
All rest upon the water,
Below and above it is the same,
All dharmas likewise;
如虛空無雲，
忽然起陰曀，
知從何所出，
諸法亦復然；
Like the empty sky without clouds,
Suddenly dark clouds appear,
Knowing not whence they came,
So it is with all dharmas;
如來涅槃後，
思想覩佛形，
如初、後亦爾，
諸法亦復然；
After the Tathāgata's nirvāṇa,
Thinking to see the Buddha's form,
As in the beginning and the end,
So it is with all dharmas;
猶如水聚沫，
暴流之所漂，
觀之無堅實，
諸法亦復然；
Like water bubbles gathered,
Tossed about by the violent stream,
Seen to have no solidity,
So it is with all dharmas;
如天雨水上，
各各有泡起，
隨生尋散滅，
諸法亦復然；
As rain on water forms bubbles,
Each and every one arising
And quickly dispersing,
So it is with all dharmas;
譬如春日中，
暉光所焚炙，
陽焰狀如水，
諸法亦復然；
Like in the spring sun,
Burnt by the rays,
The mirage looks like water,
So it is with all dharmas;
如濕芭蕉樹，
人折求其堅，
內、外不得實，
諸法亦復然；
As a wet plantain tree,
Felled by someone seeking solidity,
Inside and out, no substance is found,
So it is with all dharmas;
如幻作多身，
謂男、女、象、馬，
是相非真實，
諸法亦復然；
As illusions create many bodies,
Men, women, elephants, horses,
These forms are not real,
So it is with all dharmas;
譬如有童女，
夜臥夢產子，
生欣、死憂慼，
諸法亦復然；
As if a young girl,
Lying asleep dreams of giving birth,
Joy at birth, sorrow at death,
So it is with all dharmas;
如人夢行婬，
寤已無所見，
愚愛終無得，
諸法亦復然；
As a man in a dream indulges in lust,
Upon waking, sees nothing,
Foolish desire ultimately gains nothing,
So it is with all dharmas;
如淨虛空月，
影現於清池，
非月形入水，
諸法亦復然；
As the clear sky's moon,
Reflects in a clean pond,
It is not the moon's form entering the water,
So it is with all dharmas;
如人自好憙，
執鏡照其面，
鏡像不可得，
諸法亦復然；
As a person who likes to be amused,
Holds a mirror to see their face,
The mirror image cannot be grasped,
So it is with all dharmas;
見野馬如水，
愚者欲趣飲，
無實可救渴，
諸法亦復然；
Seeing a mirage, like wild horses,
Fools wish to go drink,
No reality to quench thirst,
So it is with all dharmas;
如人在山谷，
歌哭言笑響，
聞聲不可得，
諸法亦復然；
As a person in mountain valleys,
Singing, weeping, speaking, laughing, echoes,
Hearing sound that cannot be grasped,
So it is with all dharmas;
如牓教諸國，
善、惡由之行，
非言教至彼，
諸法亦復然；
As teachings spread across countries,
Good and evil follow from them,
Not the spoken teaching reaching there,
So it is with all dharmas;
如人飲酒醉，
見地悉迴轉，
其實未曾動，
諸法亦復然。
As a person drunk on wine,
Sees the earth all spinning round,
In truth, it has not stirred,
So it is with all dharmas.
緣起法無有，
無有更不有，
分別有、無者，
是則苦不滅。
Dependent origination has no being,
But is not further not being,
Those who differentiate being and non-being
Thus, their suffering does not cease.
於有、無分別，
淨、不淨諍論，
遠離是二邊，
智者住中道。
In the differentiation of being and non-being,
Pure and impure debate,
Far removed from these two extremes,
The wise abide in the middle way.
觀彼先際身，
於身無身想，
若能如是知，
即是無為性。
Observing one's former body,
In the body seeing no body,
If one can know thus,
This is the nature of non-action.
眼、耳、鼻無限，
舌、身、意亦然，
於根分別者，
聖道則無用。
Eyes, ears, nose without limit,
Tongue, body, mind likewise,
Those who differentiate among faculties,
The noble path is of no use to them.
於諸根無限，
體頑空無記，
欲希涅槃樂，
應修聖道業。
In all faculties, without limit,
Substance stubbornly empty without marks,
Desiring the bliss of nirvāṇa,
One should cultivate the deeds of the noble path.
演說四念處，
愚者身證慢，
身證則無慢，
能離諸慢故；
Explaining the four foundations of mindfulness,
Fools are arrogant in bodily awareness,
Bodily awareness is non-arrogance,
Is able to be free from all arrogance;
演說於四禪，
愚謂得禪行，
滅惑人無慢，
慧觀斷慢故；
Explaining the four dhyānas,
Fools claim to have attained dhyāna meditation;
Those who eliminate confusion have no arrogance,
Wisdom observes, cutting off arrogance;
演說四真諦，
愚者謂見諦，
見實則無慢，
世尊如是說。
Explaining the four noble truths,
Fools claim to see the truth,
Seeing truly is non-arrogance,
Thus spoke the Bhagavān.
雖廣讀眾經，
恃多聞毀禁，
多聞非能救，
破戒地獄苦；
Though extensively reading many sūtras,
One clings to much hearing but becomes lax in restraint;
Much hearing cannot save such a person—
Breaking precepts leads to hell's suffering;
自恃持戒慢，
而不學多聞，
持戒報盡已，
還復受諸苦；
Proudly relying on keeping precepts,
Yet, not learning with much hearing,
The reward for keeping precepts will then become exhausted,
And suffering is endured again;
多聞與持戒，
二俱不自恃，
恃慢薄福人，
由是起眾苦。
Much hearing and keeping precepts,
In both, don't rely on oneself;
Relying on arrogance, the meagre in fortune,
From this arises many sufferings.
慢為眾苦本，
諸導師所說，
有慢苦增長，
離之則苦滅。
Arrogance is the root of all suffering,
As is said by all guides,
With arrogance, suffering grows,
Away from it, then suffering ceases.
雖修世三昧，
而不離我想，
其過還復起，
猶如優垤迦。
Even if practising worldly samadhi,
Yet, not departing from the thought of self,
Its faults still arise again,
Like the udraka plant.
若修彼無我，
於中生欣樂，
是涅槃樂因，
非感世間法。
If cultivating non-self,
Finding joy therein,
This is the cause for the bliss of nirvāṇa,
Not affected by worldly dharmas.
如被眾賊圍，
為命欲逃避，
無足不能走，
便為賊所殺；
Like being surrounded by a band of thieves,
Wanting to escape for life,
Without legs, one cannot run,
Then, by thieves, one is killed;
如是癡毀禁，
欲出離世間，
無戒不堪去，
為老、病、死殺。
So, with confusion destroying restraint,
Wishing to leave the world,
Without precepts, one cannot go,
But is killed by aging, sickness, and death.
如壯執刃賊，
劫掠害諸方；
煩惱亦如是，
害眾生善根。
As a strong bandit with a blade,
Robbing and harming all around:
Afflictions are likewise,
Harming sentient beings' good roots.
多人說陰空，
不知陰無我，
若問陰有無，
顰蹙瞋言對。
Many people speak the empty skandhas,
Not knowing skandhas are non-self,
If asked about the existence of skandhas,
Frowning, they respond with anger.
若知陰無我，
聞罵心不瞋，
有或繫屬魔，
悟空無忿怒。
If knowing skandhas are non-self,
Hearing slander, the mind does not anger,
Or tied to a demon,
Realizing emptiness, no anger arises.
如人患身痛，
多年苦逼惱，
是病經時久，
求醫欲治療。
As a person suffering bodily pain,
Years of agony pressuring them,
This illness endures over time,
And they seek a doctor, wanting treatment.
是人數推訪，
便遇得良師，
醫愍授好藥，
汝服則令差。
This person frequently inquires,
Then meets a good teacher,
The doctor compassionately gives good medicine,
They take it, then are made better.
是人得妙藥，
不服病不愈，
非是醫藥咎，
當知病者過。
But if this person obtains the wonderful medicine,
And does not take it, the illness does not heal:
That is not the fault of doctor or medicine—
Know it's the fault of the patient.
於此法出家，
讀誦道品教，
行修不相應，
何能得解脫？
Leaving the household into this Dharma,
Reading and reciting the path's teachings,
Practicing not according with it,
How can liberation be attained?
諸法體性空，
佛子觀是事，
一切有悉空，
外道空少分。
All dharmas by nature are empty,
The Buddha's sons observe this matter,
All that exists is utterly empty,
Other paths are empty in their minutest parts.
智不與愚競，
勇猛應捨離，
若罵不念報，
愚法汝勿嫌；
The wise do not compete with the foolish,
Bravery should be abandoned,
If slandered, not thinking of retaliation,
Which is the foolish way, one should not disdain;
智不愚往返，
善知其性習，
雖復共相親，
後必成怨嫉；
The wise do not return to fools,
Well knowing their nature and habits,
Even if they come together closely,
Later, surely, there will be resentment;
智不與愚密，
知其志不堅，
體性自破壞，
凡愚則無友。
The wise do not keep secrets with the foolish,
Knowing their resolve is not firm,
Their nature is self-destructive,
Ordinary fools then have no friends.
若問如法語，
毀戒者不欣，
無因起瞋覆，
當知是愚人。
If asked about a Dharma talk,
Those who destroy precepts are not pleased:
Without cause, arousing anger,
Know this is a foolish person.
愚者與愚合，
如糞與糞和；
智智同一處，
猶二醍醐合。
Fools unite with fools,
Like dung with dung mixed;
Wise with wise in one place,
Like two parts of clarified butter merged.
不觀世間過、
因果不信入、
於佛語無信，
在世被離壞。
Not observing the world's faults,
Not believing in cause and effect,
In the Buddha's words having no faith,
In the world, they are caused to be estranged.
貧窮無財物，
不活求出家；
我法出家已，
衣鉢極慳著。
Poor without possessions,
Not striving for leaving the household;
But if, into my Dharma, they leave the household,
To their robes and alms bowl they are extremely attached.
彼近惡知識，
毀破我禁戒，
不自觀己行，
其心無安住。
Those close to evil friends,
Destroy their own precepts,
Not observing one's own conduct,
Their mind has no abode.
晝夜住非宜，
作惡無有厭，
身心恒放逸，
口常說麁鄙，
Day and night living inappropriately,
Doing evil without satiation,
Body and mind constantly lax,
Mouth always speaking crudely,
恒伺他愆過，
覓便向人說，
自覆己瑕玼，
深是愚癡相。
Constantly watching others' faults,
Seeking an opportunity to tell others,
Covering one's own flaws,
Is a profound sign of foolishness.
愚者貪嗜食，
不能知節量，
因佛得飲食，
都無反報心。
Fools crave and indulge in food,
They cannot know moderation,
Because of the Buddha, they may receive food and drink,
But entirely without a thought of reciprocation.
得上妙甘饍，
不應於其法，
反為食所害，
如象食泥藕。
Obtaining superior delicious meals,
Not corresponding to their Dharma,
Instead harmed by food,
They are like an elephant eating a muddy lotus.
種種上味饌，
智者雖食之，
根寂靜無貪，
如法簡擇飡。
Various superior flavoured dishes,
The wise, though eating them,
Are silent and without greed in their faculties,
As the Dharma selects meals.
雖有聰智人，
慰愚問從來，
於彼無親戀，
但起悲愍心。
Even if they are wise and intelligent,
Comforting the foolish, inquiring of the elderly,
Towards them, having no attraction,
Just giving rise to compassion.
智者恒利愚，
愚反為衰損，
我見是過已，
獨處空如鹿。
The wise always benefit the foolish,
The foolish in return cause decline,
Seeing this fault already,
One dwells alone like a deer.
智者見是過，
不與愚共俱，
若與往來者，
失天況菩提？
The wise seeing this fault,
Do not accompany the foolish,
If with them coming and going,
One loses heaven; how much more bodhi?
智者恒住悲、
住慈與喜合，
常捨一切有，
修定證菩提。
The wise always dwell in compassion,
Dwell in kindness and joy combined,
Always abandoning all existences,
Cultivating samadhi, realizing bodhi.
悟道除憂怖，
見人老、死逼，
於彼起悲愍，
發言合真義。
Understanding the path removes worries and fears,
Seeing people pressured by old age and death,
Towards them, arousing compassion,
One speaks words with befitting true meaning.
若人知佛法，
離言說聖諦，
若聞是法者，
得離食聖愛。
If one knows the Buddha's Dharma,
Separate from the verbal expression of the noble truths.
If one hears this Dharma,
Obtain departure from the blessed love of food.