T16n0678_相續解脫地波羅蜜了義經
大正藏第 16 冊 No. 0678 相續解脫地波羅蜜了義經
No. 678 [Nos. 675(10), 676(7)]
相續解脫地波羅蜜了義經一卷
宋天竺三藏求那跋陀羅譯
如《相續解脫經》說：
觀世音菩薩白佛言：「世尊！菩薩有十地，所謂歡喜地、離垢地、明地、焰地、難勝地、現前地、遠行地、不動地、善慧地、法雲地。佛地第十一，此諸地幾種清凈攝，為有幾分？」
佛告觀世音菩薩：「有四種清凈十一分，攝此諸地。觀世音！悕望清凈攝初地、增上戒凈攝第二地、增上心清凈攝第三地、增上慧凈，增上上上妙凈，攝第四地乃至佛地，是四種凈攝彼諸地。
「云何十一分？觀世音！解行地菩薩有十法行：善修習菩薩解脫忍，度此地已，菩薩超升離生彼分滿足，而未能于微細犯戒行正知住，此則分不滿足，為滿足故，方便進求到已滿足；而未能具足世俗三昧正受，及滿足聞持陀羅尼，此則分不滿足，為滿足故方便進求到已滿足；而未能如所得菩提分法數數修習，亦未能捨正受法愛心，此則分不滿足，為滿足故方便進求到已滿足；而未能觀察真諦，不能捨一向背生死向涅槃意，行方便攝修菩提分法，此則分不滿足，為滿足故方便進求
【現代漢語翻譯】 現代漢語譯本 《相續解脫地波羅蜜了義經》一卷
宋天竺三藏求那跋陀羅譯
如《相續解脫經》所說：
觀世音菩薩（Avalokiteśvara Bodhisattva，菩薩名）對佛說：『世尊！菩薩有十地，即歡喜地（Pramudita，第一地）、離垢地（Vimala，第二地）、明地（Prabhakari，第三地）、焰地（Arcismati，第四地）、難勝地（Sudurjaya，第五地）、現前地（Abhimukhi，第六地）、遠行地（Duramgama，第七地）、不動地（Acala，第八地）、善慧地（Sadhumati，第九地）、法雲地（Dharmamegha，第十地）。佛地是第十一地。這些地由幾種清凈所攝？分為幾個部分？』
佛告訴觀世音菩薩：『有四種清凈和十一分，攝持這些地。觀世音！希望清凈攝持初地，增上戒清凈攝持第二地，增上心清凈攝持第三地，增上慧清凈，增上上上妙清凈，攝持第四地乃至佛地。這四種清凈攝持那些地。
『什麼是十一分呢？觀世音！解行地菩薩有十種法行：善於修習菩薩解脫忍，度過此地后，菩薩超越陞遷，離開生分而得到滿足，但未能對微細的犯戒行為保持正知，這部分還不滿足，爲了滿足，方便地進求直到滿足；未能具足世俗三昧正受，以及滿足聞持陀羅尼（Dharani，總持、真言），這部分還不滿足，爲了滿足，方便地進求直到滿足；未能如所得的菩提分法數數修習，也未能捨棄對正受法的愛心，這部分還不滿足，爲了滿足，方便地進求直到滿足；未能觀察真諦，不能捨棄一味背離生死而趨向涅槃的意念，以方便攝取修習菩提分法，這部分還不滿足，爲了滿足，方便地進求』
【English Translation】 English version The Sutra on the Meaning of the Paramita of Successive Liberation Grounds
Translated by Tripiṭaka Guṇabhadra of India during the Song Dynasty
As stated in the 'Sutra of Successive Liberation':
Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva, name of a Bodhisattva) said to the Buddha: 'World Honored One! Bodhisattvas have ten grounds, namely the Ground of Joy (Pramudita, the first ground), the Ground of Purity (Vimala, the second ground), the Ground of Illumination (Prabhakari, the third ground), the Ground of Blazing Flame (Arcismati, the fourth ground), the Ground of Difficult Victory (Sudurjaya, the fifth ground), the Ground of Manifestation (Abhimukhi, the sixth ground), the Ground of Far Progress (Duramgama, the seventh ground), the Ground of Immovability (Acala, the eighth ground), the Ground of Good Wisdom (Sadhumati, the ninth ground), and the Ground of Dharma Cloud (Dharmamegha, the tenth ground). The Buddha Ground is the eleventh. How many kinds of purity encompass these grounds? Into how many parts are they divided?'
The Buddha told Avalokiteśvara Bodhisattva: 'There are four kinds of purity and eleven parts that encompass these grounds. Avalokiteśvara! The purity of aspiration encompasses the first ground, the purity of heightened morality encompasses the second ground, the purity of heightened mind encompasses the third ground, the purity of heightened wisdom, the purity of heightened supreme subtlety, encompasses the fourth ground up to the Buddha Ground. These four kinds of purity encompass those grounds.'
'What are the eleven parts? Avalokiteśvara! A Bodhisattva on the Ground of Understanding and Practice has ten practices: skillfully cultivating the Bodhisattva's forbearance of liberation, having crossed this ground, the Bodhisattva transcends and ascends, departing from the portion of birth and attaining fulfillment, but is unable to maintain right mindfulness regarding subtle transgressions of precepts; this part is not yet fulfilled, and for the sake of fulfillment, one expediently advances until fulfilled; and is unable to fully possess the correct reception of worldly samadhi, and to fulfill the retention of Dharani (Dharani, total retention, mantra); this part is not yet fulfilled, and for the sake of fulfillment, one expediently advances until fulfilled; and is unable to repeatedly cultivate the Dharma aspects of enlightenment as obtained, and is also unable to relinquish the mind of love for the Dharma of correct reception; this part is not yet fulfilled, and for the sake of fulfillment, one expediently advances until fulfilled; and is unable to observe the true reality, unable to relinquish the intention of turning away from birth and death and turning towards Nirvana, and expediently embraces and cultivates the Dharma aspects of enlightenment; this part is not yet fulfilled, and for the sake of fulfillment, one expediently advances.'
到已滿足；而未能現前觀諸行生，多住厭離多住無相，此則分不滿足，為滿足故方便進求到已滿足；而未能多住不斷無間無相思惟，此則分不滿足，為滿足故方便進求到已滿足；而未能捨離無相有行及得相力，此則分不滿足，為滿足故方便進求到已滿足；而未能究竟分別眾相分別諸名，一切種說法得自在，此則分不滿足，為滿足故方便進求到已滿足；而未能受得滿足法身，此則分不滿足，為滿足故方便進求到已滿足；而未能得一切爾焰無礙無障知見，此則分不滿足，為滿足故方便進求到已滿足。彼分滿足故，一切分滿足。觀世音！是名四種清凈十一種分攝一切諸地。」
觀世音白佛言：「世尊！何故初地名歡喜地，乃至佛地名為佛地？」
佛告觀世音：「出升大義，得出世間心勝妙歡喜故，初地名歡喜地。離一切細微犯戒故，第二地名離垢地。彼三昧聞持依無量智光明故，第三地名明地。以智火焰燒諸煩惱，修習菩提分法故，第四地名焰地。彼方便修習諸菩提分法，艱難勤苦而得自在故，第五地名難勝地。現前觀察諸行生及多相思惟故，第六地名現前地。不斷無間無相思惟，遠入近清凈地故，第七地名遠行地。無相無開發相煩惱，不行不動故，第八地名不動地。一切種說法自在，得無過廣大智故，第九地
【現代漢語翻譯】 現代漢語譯本：到已經滿足；而未能現前觀察諸行生起，多數停留在厭離和無相的狀態，這部分就是不滿足，爲了滿足這部分，方便地前進尋求直到滿足；而未能多數停留在不斷、無間斷的無相思惟，這部分就是不滿足，爲了滿足這部分，方便地前進尋求直到滿足；而未能捨離無相的有行以及獲得相的力量，這部分就是不滿足，爲了滿足這部分，方便地前進尋求直到滿足；而未能究竟地分別眾相、分別諸名，在一切種類的說法上獲得自在，這部分就是不滿足，爲了滿足這部分，方便地前進尋求直到滿足；而未能獲得滿足的法身（Dharmakaya），這部分就是不滿足，爲了滿足這部分，方便地前進尋求直到滿足；而未能獲得一切爾焰（Irryan）無礙無障的知見，這部分就是不滿足，爲了滿足這部分，方便地前進尋求直到滿足。因為那部分滿足了，一切部分也就滿足了。觀世音（Avalokiteshvara）！這名為四種清凈十一種分所攝的一切諸地。」
觀世音（Avalokiteshvara）稟告佛說：「世尊！為什麼初地名為歡喜地（Pramudita），乃至佛地名為佛地？」
佛告訴觀世音（Avalokiteshvara）：「因為生起廣大的意義，得出世間的心，殊勝美妙的歡喜，所以初地名為歡喜地（Pramudita）。因為遠離一切細微的犯戒行為，所以第二地名為離垢地（Vimala）。因為依靠三昧（Samadhi）聞持和無量智慧光明，所以第三地名為明地（Prabhakari）。因為用智慧的火焰焚燒諸煩惱，修習菩提分法，所以第四地名為焰地（Archishmati）。因為方便地修習諸菩提分法，經歷艱難勤苦而獲得自在，所以第五地名為難勝地（Sudurjaya）。因為現前觀察諸行生起以及多數的相思惟，所以第六地名為現前地（Abhimukhi）。因為不斷、無間斷的無相思惟，深遠地進入接近清凈之地，所以第七地名為遠行地（Duramgama）。因為沒有無相和開發相的煩惱，不行不動，所以第八地名為不動地（Achala）。因為在一切種類的說法上自在，獲得沒有過失的廣大智慧，所以第九地
【English Translation】 English version: To have already achieved fulfillment; yet, being unable to directly observe the arising of all phenomena, dwelling mostly in detachment and non-perception, this aspect is unfulfilled. To fulfill this aspect, one expediently advances and seeks until fulfillment is achieved; and being unable to mostly dwell in continuous, uninterrupted non-perceptual contemplation, this aspect is unfulfilled. To fulfill this aspect, one expediently advances and seeks until fulfillment is achieved; and being unable to relinquish non-perceptual active conduct and attain the power of perception, this aspect is unfulfilled. To fulfill this aspect, one expediently advances and seeks until fulfillment is achieved; and being unable to ultimately differentiate all perceptions, differentiate all names, and attain mastery in all kinds of teachings, this aspect is unfulfilled. To fulfill this aspect, one expediently advances and seeks until fulfillment is achieved; and being unable to receive the complete Dharmakaya (法身), this aspect is unfulfilled. To fulfill this aspect, one expediently advances and seeks until fulfillment is achieved; and being unable to attain all Irryan (爾焰) unobstructed and unimpeded knowledge and vision, this aspect is unfulfilled. Because that aspect is fulfilled, all aspects are fulfilled. Avalokiteshvara (觀世音)! This is called the four kinds of purity and the eleven aspects encompassing all the Bhumis (地).'
Avalokiteshvara (觀世音) said to the Buddha, 'World Honored One! Why is the first Bhumi (地) called Pramudita (歡喜地), and even the Buddha Bhumi (佛地) called Buddha Bhumi (佛地)?'
The Buddha told Avalokiteshvara (觀世音), 'Because of the arising of great meaning, obtaining the mind that transcends the world, and the supreme and wonderful joy, the first Bhumi (地) is called Pramudita (歡喜地). Because of being free from all subtle violations of precepts, the second Bhumi (地) is called Vimala (離垢地). Because of relying on Samadhi (三昧), retention through hearing, and the light of immeasurable wisdom, the third Bhumi (地) is called Prabhakari (明地). Because of burning away all afflictions with the flames of wisdom and cultivating the factors of enlightenment, the fourth Bhumi (地) is called Archishmati (焰地). Because of expediently cultivating all the factors of enlightenment, enduring hardship and diligence, and attaining mastery, the fifth Bhumi (地) is called Sudurjaya (難勝地). Because of directly observing the arising of all phenomena and engaging in much contemplation of perceptions, the sixth Bhumi (地) is called Abhimukhi (現前地). Because of continuous, uninterrupted non-perceptual contemplation, deeply entering the near pure land, the seventh Bhumi (地) is called Duramgama (遠行地). Because there are no afflictions of non-perception and developing perceptions, and one neither acts nor moves, the eighth Bhumi (地) is called Achala (不動地). Because one is free in all kinds of teachings and attains vast wisdom without fault, the ninth Bhumi (地)
名善慧地。如虛空等過惡，以如大云法身周遍覆故，第十地名法雲地。細微煩惱爾焰障斷，得無礙無障爾焰一切種覺故，第十一地名佛地。」
觀世音白佛言：「世尊！此諸地有幾種愚、幾種所治過？」
佛告觀世音：「有二十二種愚，十一種所治過。初地眾生，及法計著愚、惡趣煩惱愚，彼即所治過。第二地微細犯戒行愚、種種業趣愚，彼即所治過。第三地欲愛愚、滿足聞持愚，彼即所治過。第四地正受愛愚、及法愛愚，彼即所治過。第五地一向生死向背思惟愚、一向涅槃向背思惟愚，彼即所治過。第六地現前觀察諸行生愚、多行相愚，彼即所治過。第七地微細相行愚、一向無相思惟方便行愚，彼即所治過。第八地無相無開發愚、相自在愚，彼即所治過。第九地無量說法無量法字句上上智慧樂說總持自在愚、樂說自在愚，彼即所治過。第十地大神通愚、入微細秘密愚，彼即所治過。佛地一切爾焰微細正受愚、障礙愚，彼即所治過。觀世音！是名二十二愚、十一種所治過。于彼諸地建立，不與無上菩提相應。」
觀世音白佛言：「奇哉世尊！無上菩提大利大果，彼諸菩薩破大癡網度大罪過，得無上菩提。」
觀世音白佛言：「世尊！於此諸地建立幾種殊勝？」
佛告觀世音：「有八事
【現代漢語翻譯】 現代漢語譯本：第十地名為善慧地（Sadhumati-bhumi），如同虛空般的過失，因為像大云一樣的法身周遍覆蓋的緣故，第十一地名為法雲地（Dharmamegha-bhumi）。細微的煩惱和爾焰障被斷除，獲得無礙無障的爾焰一切種覺的緣故，第十二地名為佛地（Buddha-bhumi）。
觀世音（Avalokiteshvara）菩薩對佛說：『世尊！這些地有幾種愚癡，幾種需要對治的過失？』
佛告訴觀世音菩薩：『有二十二種愚癡，十一種需要對治的過失。初地（Prathamā bhūmi）的眾生，有及法計著愚（執著於法）和惡趣煩惱愚（惡道的煩惱），這些就是需要對治的過失。第二地（Dvitīyā bhūmi）有微細犯戒行愚（輕微的違犯戒律的行為）和種種業趣愚（各種業力趨向），這些就是需要對治的過失。第三地（Tritīyā bhūmi）有欲愛愚（對慾望的愛）和滿足聞持愚（滿足於聽聞和記憶），這些就是需要對治的過失。第四地（Caturthī bhūmi）有正受愛愚（對禪定的愛）和及法愛愚（對法的愛），這些就是需要對治的過失。第五地（Pancamī bhūmi）有一向生死向背思惟愚（總是朝向或背離生死的思考）和一向涅槃向背思惟愚（總是朝向或背離涅槃的思考），這些就是需要對治的過失。第六地（Sasthī bhūmi）有現前觀察諸行生愚（對當下觀察諸行生起的愚癡）和多行相愚（對多種行相的愚癡），這些就是需要對治的過失。第七地（Saptamī bhūmi）有微細相行愚（對細微的相的執著）和一向無相思惟方便行愚（總是以無相的思維作為方便的修行），這些就是需要對治的過失。第八地（Astamī bhūmi）有無相無開發愚（沒有無相的開發）和相自在愚（對相的自在），這些就是需要對治的過失。第九地（Navamī bhūmi）有無量說法無量法字句上上智慧樂說總持自在愚（對無量說法、無量法字句、上上的智慧、樂說、總持自在的愚癡）和樂說自在愚（對樂說自在的愚癡），這些就是需要對治的過失。第十地（Dasamī bhūmi）有大神通愚（對大神通的愚癡）和入微細秘密愚（進入微細秘密的愚癡），這些就是需要對治的過失。佛地（Buddha-bhumi）有一切爾焰微細正受愚（對一切爾焰微細正定的愚癡）和障礙愚（障礙），這些就是需要對治的過失。觀世音！這叫做二十二種愚癡，十一種需要對治的過失。在這些地建立，不與無上菩提相應。』
觀世音菩薩對佛說：『奇哉！世尊！無上菩提有大利益和大果報，這些菩薩破除大的癡網，度過大的罪過，得到無上菩提。』
觀世音菩薩對佛說：『世尊！在這些地的建立中有幾種殊勝？』
佛告訴觀世音菩薩：『有八件事
【English Translation】 English version: The tenth bhumi (stage) is called Sadhumati-bhumi (Ground of Good Wisdom), like the faults of emptiness, because the Dharmakaya (body of dharma) like a great cloud covers it completely, the eleventh bhumi is called Dharmamegha-bhumi (Cloud of Dharma Ground). Subtle afflictions and the veil of 'irradiance' are severed, and because one obtains unobstructed and unimpeded 'irradiance' and all-knowing awareness, the twelfth bhumi is called Buddha-bhumi (Buddha Ground).
Avalokiteshvara (Guanshiyin) said to the Buddha: 'World Honored One! How many kinds of ignorance and how many kinds of faults to be overcome are there in these bhumis?'
The Buddha told Avalokiteshvara: 'There are twenty-two kinds of ignorance and eleven kinds of faults to be overcome. Beings in the first bhumi (Prathamā bhūmi) have the ignorance of attachment to dharma and the ignorance of afflictions of the evil realms, these are the faults to be overcome. The second bhumi (Dvitīyā bhūmi) has the ignorance of subtle violations of precepts and the ignorance of various karmic tendencies, these are the faults to be overcome. The third bhumi (Tritīyā bhūmi) has the ignorance of desire and the ignorance of satisfaction with hearing and retaining, these are the faults to be overcome. The fourth bhumi (Caturthī bhūmi) has the ignorance of love for samadhi and the ignorance of love for dharma, these are the faults to be overcome. The fifth bhumi (Pancamī bhūmi) has the ignorance of always thinking towards or away from samsara and the ignorance of always thinking towards or away from nirvana, these are the faults to be overcome. The sixth bhumi (Sasthī bhūmi) has the ignorance of observing the arising of phenomena in the present moment and the ignorance of many characteristics, these are the faults to be overcome. The seventh bhumi (Saptamī bhūmi) has the ignorance of subtle characteristics and the ignorance of always practicing with the expedient of thinking of no characteristics, these are the faults to be overcome. The eighth bhumi (Astamī bhūmi) has the ignorance of no development of no-characteristics and the ignorance of freedom in characteristics, these are the faults to be overcome. The ninth bhumi (Navamī bhūmi) has the ignorance of limitless teachings, limitless words and phrases of dharma, supreme wisdom, eloquence, dharani (total recall), and freedom, and the ignorance of freedom in eloquence, these are the faults to be overcome. The tenth bhumi (Dasamī bhūmi) has the ignorance of great supernatural powers and the ignorance of entering subtle secrets, these are the faults to be overcome. The Buddha-bhumi (Buddha-bhumi) has the ignorance of all subtle samadhi of 'irradiance' and the ignorance of obstacles, these are the faults to be overcome. Avalokiteshvara! These are called the twenty-two kinds of ignorance and the eleven kinds of faults to be overcome. The establishment in these bhumis is not in accordance with unsurpassed Bodhi.'
Avalokiteshvara said to the Buddha: 'Wonderful, World Honored One! Unsurpassed Bodhi has great benefit and great reward, these Bodhisattvas break the great net of ignorance, overcome great transgressions, and attain unsurpassed Bodhi.'
Avalokiteshvara said to the Buddha: 'World Honored One! How many kinds of superior qualities are there in the establishment of these bhumis?'
The Buddha told Avalokiteshvara: 'There are eight things
，謂悕望清凈、心清凈、悲清凈、波羅蜜清凈、見佛供養清凈、成熟眾生清凈、生清凈、力清凈。觀世音！于初地中增悕望清凈，乃至力清凈，乃至上上地，乃至佛地增悕望清凈，乃至力清凈，當知彼是清凈，彼佛地中唯除生清凈，從初地至上上地彼功德等，當知自地功德殊勝。一切菩薩地是有上功德，唯如來地功德無上。」
觀世音白佛言：「世尊！以何等故，菩薩於一切有生最勝？」
佛告觀世音：「有四種，謂快凈善根等集故、隨智慧取故、慈悲救一切眾生故、自離染污亦令他離故。」
觀世音白佛言：「世尊！菩薩何故發妙愿、勝愿、名力愿？」
佛告觀世音：「有四事，彼菩薩巧住涅槃樂及堪能疾得，舍疾得及樂住，無所因無所為，久受眾苦為眾生故發願，是故妙愿勝愿名力愿。」
觀世音白佛言：「世尊！菩薩學有幾事？」
佛告觀世音：「菩薩學有六事，所謂六波羅蜜，檀波羅蜜、乃至般若波羅蜜。」
觀世音白佛言：「世尊！此六學事，幾增上戒學、幾增上心學、幾增上慧學？」
佛告觀世音：「施戒忍此三事是增上戒學，禪是增上心學，慧是增上慧學；精進通一切。」
觀世音白佛言：「世尊！此六事，幾是福德眾具，幾是智慧眾具？」
【現代漢語翻譯】 現代漢語譯本： ，指的是希望清凈、心清凈、悲清凈、波羅蜜清凈、見佛供養清凈、成熟眾生清凈、生清凈、力清凈。觀世音（Avalokiteshvara，菩薩名）！在初地中增長希望清凈，乃至力清凈，乃至上上地，乃至佛地增長希望清凈，乃至力清凈，應當知道那是清凈，那佛地中唯獨沒有生清凈，從初地到上上地那些功德相等，應當知道自身所處地的功德殊勝。一切菩薩地是有上功德，唯獨如來地功德無上。」
觀世音（Avalokiteshvara）稟告佛說：「世尊！因為什麼緣故，菩薩在一切有生之中最為殊勝？」
佛告訴觀世音（Avalokiteshvara）：「有四種原因，一是快速清凈善根等同聚集的緣故，二是隨順智慧取捨的緣故，三是慈悲救度一切眾生的緣故，四是自己遠離染污也令他人遠離染污的緣故。」
觀世音（Avalokiteshvara）稟告佛說：「世尊！菩薩為何發起妙愿、勝愿、名力愿？」
佛告訴觀世音（Avalokiteshvara）：「有四件事，那些菩薩巧妙地安住于涅槃（Nirvana，佛教術語，指解脫）之樂並且能夠快速獲得，捨棄快速獲得以及安樂的住處，無所求無所為，長久地承受眾苦爲了眾生的緣故而發願，因此是妙愿、勝愿、名力愿。」
觀世音（Avalokiteshvara）稟告佛說：「世尊！菩薩的學習有幾件事？」
佛告訴觀世音（Avalokiteshvara）：「菩薩的學習有六件事，就是六波羅蜜（Six Paramitas，六種到達彼岸的方法），檀波羅蜜（Dāna-pāramitā，佈施）、乃至般若波羅蜜（Prajñā-pāramitā，智慧）。」
觀世音（Avalokiteshvara）稟告佛說：「世尊！這六種學習的事項，哪些是增上戒學、哪些是增上心學、哪些是增上慧學？」
佛告訴觀世音（Avalokiteshvara）：「佈施、持戒、忍辱這三件事是增上戒學，禪定是增上心學，智慧是增上慧學；精進貫通一切。」
觀世音（Avalokiteshvara）稟告佛說：「世尊！這六件事，哪些是福德的資糧，哪些是智慧的資糧？」
【English Translation】 English version: It refers to the purity of hope, purity of mind, purity of compassion, purity of pāramitā (perfection), purity of seeing and making offerings to the Buddha, purity of maturing sentient beings, purity of birth, and purity of power. Avalokiteshvara (name of a Bodhisattva)! In the first Bhumi (stage of a Bodhisattva's path), increase the purity of hope, up to the purity of power, up to the highest Bhumi, up to the Buddha Bhumi, increase the purity of hope, up to the purity of power. Know that that is purity. In that Buddha Bhumi, only the purity of birth is absent. From the first Bhumi to the highest Bhumi, those merits are equal. Know that the merits of one's own Bhumi are especially supreme. All Bodhisattva Bhumis have supreme merits, only the Tathagata (Buddha) Bhumi has unsurpassed merits.'
Avalokiteshvara (Bodhisattva's name) said to the Buddha: 'World Honored One! For what reason are Bodhisattvas most supreme in all existences?'
The Buddha told Avalokiteshvara (Bodhisattva's name): 'There are four reasons: first, because of the quick and pure accumulation of good roots; second, because of taking according to wisdom; third, because of compassionately saving all sentient beings; fourth, because of oneself being free from defilement and also causing others to be free from defilement.'
Avalokiteshvara (Bodhisattva's name) said to the Buddha: 'World Honored One! Why do Bodhisattvas make wonderful vows, supreme vows, and vows named power?'
The Buddha told Avalokiteshvara (Bodhisattva's name): 'There are four matters: those Bodhisattvas skillfully dwell in the bliss of Nirvana (Buddhist term for liberation) and are able to quickly attain it, abandoning quick attainment and blissful dwelling, without cause and without purpose, enduring suffering for a long time for the sake of sentient beings, therefore they make vows, hence they are wonderful vows, supreme vows, and vows named power.'
Avalokiteshvara (Bodhisattva's name) said to the Buddha: 'World Honored One! How many matters are there in a Bodhisattva's learning?'
The Buddha told Avalokiteshvara (Bodhisattva's name): 'There are six matters in a Bodhisattva's learning, namely the Six Paramitas (six perfections): Dāna-pāramitā (perfection of giving), up to Prajñā-pāramitā (perfection of wisdom).'
Avalokiteshvara (Bodhisattva's name) said to the Buddha: 'World Honored One! Among these six matters of learning, how many are superior precepts, how many are superior mind, and how many are superior wisdom?'
The Buddha told Avalokiteshvara (Bodhisattva's name): 'Giving, morality, and patience, these three matters are superior precepts; Dhyana (meditation) is superior mind; wisdom is superior wisdom; diligence pervades all.'
Avalokiteshvara (Bodhisattva's name) said to the Buddha: 'World Honored One! Among these six matters, how many are accumulations of merit, and how many are accumulations of wisdom?'
佛告觀世音：「增上戒學是福德眾具，增上慧學是智慧眾具，禪及精進通一切。」
觀世音白佛言：「世尊，菩薩於此六學事云何學？」佛告觀世音：「有五種與波羅蜜相應，謂說正法菩薩藏先極信解、于彼行十法行、聞思修慧隨護菩提心、習近善知識、方便修學無間善業。」
觀世音白佛言：「世尊！何故此諸學事六種施設？」
佛告觀世音：「有二事，一者攝取眾生、二者對治煩惱。彼三學攝取眾生、三學對治煩惱。菩薩佈施眾具，眾具饒益攝取眾生；菩薩持戒不行惱害亦不恐迫，無畏饒益攝取眾生；菩薩忍辱，于彼惱害逼迫恐怖，堪忍饒益攝取眾生；以此三學攝取眾生。以勤精進折伏煩惱，生斷煩惱修學善業，修學善業不為一切煩惱所動；以禪伏煩惱；以慧斷諸使；以此三學對治煩惱。」
觀世音白佛言：「世尊！何故施設餘四波羅蜜？」
佛告觀世音：「此等是六波羅蜜伴故。彼三波羅蜜攝取眾生，菩薩攝事方便善業建立，是故我說方便波羅蜜是三波羅蜜伴。複次，觀世音！菩薩現法多行煩惱，不能堪任常修習忍，貪樂地獄故，悕望羸劣不能內一其心，及菩薩藏聞緣修習，不能開引出世間慧，受行少福，愿未來世煩惱微薄，是愿波羅蜜。煩惱薄已能勤精進，是故我說
【現代漢語翻譯】 現代漢語譯本：佛陀告訴觀世音（Avalokiteśvara，菩薩名）：「增上戒學是積聚福德的工具，增上慧學是積聚智慧的工具，禪定和精進可以貫通一切。」 觀世音菩薩對佛說：「世尊，菩薩如何修學這六種學問？」佛陀告訴觀世音：「有五種方法與波羅蜜（pāramitā，到彼岸）相應，即宣說正法菩薩藏，首先極度信解，然後實行十法行，以聞、思、修的智慧隨順守護菩提心（bodhicitta，覺悟之心），親近善知識，方便修學不間斷的善業。」 觀世音菩薩對佛說：「世尊！為什麼這些學問要設定成六種？」 佛陀告訴觀世音：「有兩種原因，一是攝取眾生，二是調伏煩惱。前面的三種學問攝取眾生，後面的三種學問調伏煩惱。菩薩佈施各種資具，這些資具饒益眾生，從而攝取眾生；菩薩持戒，不行惱害，也不恐嚇逼迫，以無畏饒益眾生，從而攝取眾生；菩薩修忍辱，對於他人的惱害、逼迫和恐怖，能夠忍受，從而饒益眾生，攝取眾生；這三種學問用來攝取眾生。以勤奮精進折伏煩惱，生起斷除煩惱的決心，修學善業，修學善業就不會被一切煩惱所動搖；以禪定來降伏煩惱；以智慧來斷除各種煩惱的根本；這三種學問用來對治煩惱。」 觀世音菩薩對佛說：「世尊！為什麼還要設定其餘四種波羅蜜？」 佛陀告訴觀世音：「這些是六波羅蜜的助伴。前面的三種波羅蜜攝取眾生，菩薩攝取眾生的方便善業得以建立，因此我說方便波羅蜜是這三種波羅蜜的助伴。再者，觀世音！菩薩在現世常常被煩惱所困擾，不能夠持續地修習忍辱，貪戀地獄，希望渺茫，意志薄弱，不能夠專心一意，以及對於菩薩藏的聽聞和修習，不能夠開啟和引導出世間的智慧，所受持和修行的福德很少，所以發願未來世煩惱能夠變得微薄，這就是愿波羅蜜。煩惱減少之後，就能夠勤奮精進，因此我說精進波羅蜜是愿波羅蜜的助伴。」
【English Translation】 English version: The Buddha told Avalokiteśvara (name of a Bodhisattva): 'The superior discipline of morality is the accumulation of merit, the superior discipline of wisdom is the accumulation of knowledge, and meditation and diligence penetrate everything.' Avalokiteśvara said to the Buddha: 'World Honored One, how does a Bodhisattva learn these six subjects of learning?' The Buddha told Avalokiteśvara: 'There are five ways that correspond to the pāramitās (perfections, going to the other shore), namely, expounding the Dharma (teachings) of the Bodhisattva-piṭaka (Bodhisattva's collection of teachings), first having extreme faith and understanding, then practicing the ten Dharma practices, using the wisdom of hearing, thinking, and meditating to follow and protect the bodhicitta (mind of enlightenment), associating with virtuous friends, and skillfully cultivating uninterrupted good deeds.' Avalokiteśvara said to the Buddha: 'World Honored One! Why are these subjects of learning established as six?' The Buddha told Avalokiteśvara: 'There are two reasons, one is to gather sentient beings, and the other is to subdue afflictions. The first three subjects gather sentient beings, and the last three subdue afflictions. Bodhisattvas give various necessities, and these necessities benefit sentient beings, thereby gathering sentient beings; Bodhisattvas uphold the precepts, not causing harm, nor intimidating or coercing, benefiting sentient beings with fearlessness, thereby gathering sentient beings; Bodhisattvas practice patience, enduring the harm, coercion, and terror from others, thereby benefiting sentient beings and gathering sentient beings; these three subjects are used to gather sentient beings. Diligently subduing afflictions with effort, generating the determination to cut off afflictions, cultivating good deeds, and cultivating good deeds will not be shaken by all afflictions; using meditation to subdue afflictions; using wisdom to cut off the roots of various afflictions; these three subjects are used to counteract afflictions.' Avalokiteśvara said to the Buddha: 'World Honored One! Why are the remaining four pāramitās established?' The Buddha told Avalokiteśvara: 'These are companions to the six pāramitās. The first three pāramitās gather sentient beings, and the skillful means of Bodhisattvas to gather sentient beings are established, therefore I say that skillful means pāramitā is a companion to these three pāramitās. Furthermore, Avalokiteśvara! Bodhisattvas are often troubled by afflictions in the present life, unable to continuously practice patience, greedy for the lower realms, with faint hopes, weak will, unable to concentrate their minds, and their hearing and practice of the Bodhisattva-piṭaka cannot open and guide transcendent wisdom, they receive and practice little merit, so they vow that afflictions will become slight in the future life, this is the vow pāramitā. After afflictions are reduced, they can diligently advance, therefore I say that diligence pāramitā is a companion to the vow pāramitā.'
愿波羅蜜是精進波羅蜜伴。親近善知識聽聞善法，內正思惟，轉劣悕望得力悕望，殊勝上界能內一心，是故我說力波羅蜜是禪波羅蜜伴。于菩薩藏聞緣修禪，是智波羅蜜，堪能開引出世間慧，是故我說智波羅蜜是般若波羅蜜伴。」
觀世音菩薩白佛言：「世尊！何故六波羅蜜作如是次第說？」
佛告觀世音：「彼上上招引依故。菩薩棄捨身財受持凈戒，護戒故忍，忍已精進，進已能禪，禪具足已得出世間慧。」
觀世音白佛言：「世尊！彼諸波羅蜜，有幾種分別？」
佛告觀世音：「各有三種。檀波羅蜜三種者，謂法施、財施、無畏施。尸波羅蜜三種者，謂轉舍不善戒、轉生善戒、轉利眾生戒。羼提波羅蜜三種者，謂不饒益忍、安苦忍、觀法忍。毗梨耶波羅蜜三種者，謂弘誓精進、善方便精進、利眾生精進。禪波羅蜜三種者，謂離妄想寂靜煩惱苦對治樂住禪、開引功德禪、開引利眾生禪。般若波羅蜜三種者，謂世諦緣、第一義諦緣、利眾生緣。」
觀世音白佛言：「世尊！何以故，此諸波羅蜜名波羅蜜？」
佛告觀世音：「有五種，一者無礙、二者無顧、三者無過、四者無妄想、五者回向。無礙者，謂于波羅蜜相違事不染著；無顧者，謂于波羅蜜果報及現世利心不繫縛；無過者
【現代漢語翻譯】 現代漢語譯本：愿波羅蜜（Prana-paramita，意為願望的圓滿）是精進波羅蜜（Virya-paramita，意為精進的圓滿）的同伴。親近善知識聽聞善法，內心端正地思維，轉化低劣的期望為有力的期望，殊勝的上界能夠內心專注一心，因此我說力波羅蜜（Bala-paramita，意為力量的圓滿）是禪波羅蜜（Dhyana-paramita，意為禪定的圓滿）的同伴。在菩薩藏中聽聞因緣修習禪定，這是智波羅蜜（Jnana-paramita，意為智慧的圓滿），能夠開啟和引導出世間的智慧，因此我說智波羅蜜是般若波羅蜜（Prajna-paramita，意為智慧的圓滿）的同伴。
觀世音菩薩（Avalokiteshvara）對佛說：『世尊！為什麼六波羅蜜（Six Paramitas）要按照這樣的次序來說？』
佛告訴觀世音：『因為它們是以上升的方式招引和依賴的。菩薩放棄身財受持清凈的戒律，爲了守護戒律而忍辱，忍辱之後才能精進，精進之後才能禪定，禪定圓滿之後才能得出世間的智慧。』
觀世音菩薩對佛說：『世尊！這些波羅蜜，有幾種分別？』
佛告訴觀世音：『各有三種。佈施波羅蜜（Dana-paramita）有三種，即法施、財施、無畏施。持戒波羅蜜（Sila-paramita）有三種，即轉化捨棄不善的戒律、轉化生起善良的戒律、轉化利益眾生的戒律。忍辱波羅蜜（Kshanti-paramita）有三種，即不饒益的忍、安於苦的忍、觀法的忍。精進波羅蜜有三種，即弘揚誓願的精進、善巧方便的精進、利益眾生的精進。禪定波羅蜜有三種，即遠離妄想寂靜煩惱痛苦對治的安樂禪定、開啟和引導功德的禪定、開啟和引導利益眾生的禪定。般若波羅蜜有三種，即世俗諦的因緣、第一義諦的因緣、利益眾生的因緣。』
觀世音菩薩對佛說：『世尊！為什麼這些波羅蜜被稱為波羅蜜？』
佛告訴觀世音：『有五種原因，一是無礙、二是無顧、三是無過、四是無妄想、五是迴向。無礙是指對於與波羅蜜相違背的事情不染著；無顧是指對於波羅蜜的果報以及現世的利益內心不繫縛；無過是指
【English Translation】 English version: The Prana-paramita (Perfection of Vow) is the companion of the Virya-paramita (Perfection of Diligence). Approaching virtuous friends to hear the good Dharma, thinking rightly within, transforming inferior hopes into powerful hopes, the superior realms are able to focus the mind within. Therefore, I say that the Bala-paramita (Perfection of Strength) is the companion of the Dhyana-paramita (Perfection of Meditation). Hearing about conditions and practicing meditation in the Bodhisattva-pitaka, this is the Jnana-paramita (Perfection of Wisdom), capable of opening and leading to transcendent wisdom. Therefore, I say that the Jnana-paramita is the companion of the Prajna-paramita (Perfection of Wisdom).
Avalokiteshvara Bodhisattva said to the Buddha: 'World Honored One! Why are the Six Paramitas spoken of in this order?'
The Buddha told Avalokiteshvara: 'Because they attract and rely on each other in an ascending manner. Bodhisattvas abandon their bodies and wealth to uphold pure precepts, endure for the sake of protecting the precepts, are diligent after enduring, are able to meditate after being diligent, and attain transcendent wisdom after meditation is complete.'
Avalokiteshvara said to the Buddha: 'World Honored One! What are the different kinds of these Paramitas?'
The Buddha told Avalokiteshvara: 'Each has three kinds. The Dana-paramita (Perfection of Giving) has three kinds, namely, Dharma giving, wealth giving, and fearlessness giving. The Sila-paramita (Perfection of Morality) has three kinds, namely, transforming and abandoning unwholesome precepts, transforming and generating wholesome precepts, and transforming and benefiting sentient beings with precepts. The Kshanti-paramita (Perfection of Patience) has three kinds, namely, enduring non-benefit, enduring suffering, and contemplating Dharma. The Virya-paramita has three kinds, namely, diligence in making great vows, diligence in skillful means, and diligence in benefiting sentient beings. The Dhyana-paramita has three kinds, namely, meditation that is free from delusion, tranquil, and alleviates afflictions and suffering, meditation that opens and leads to merit, and meditation that opens and leads to benefiting sentient beings. The Prajna-paramita has three kinds, namely, conditions of worldly truth, conditions of ultimate truth, and conditions of benefiting sentient beings.'
Avalokiteshvara said to the Buddha: 'World Honored One! Why are these Paramitas called Paramitas?'
The Buddha told Avalokiteshvara: 'There are five reasons: first, unobstructed; second, unconcerned; third, without fault; fourth, without delusion; and fifth, dedication. Unobstructed means not being attached to things that contradict the Paramitas; unconcerned means not being bound in mind by the rewards of the Paramitas and present benefits; without fault means
，謂于諸波羅蜜，離雜染污無方便法；無妄想者，謂于諸波羅蜜，不如言說計著自相；迴向者，謂此諸波羅蜜，已作已長養，為求無上大菩提果。」
觀世音白佛言：「世尊！何等為違波羅蜜事？」
佛告觀世音：「當知有六事，一者欲樂錢財，自在增上主，自見安樂功德福利；二者隨其所欲縱身口意；三者於他輕慢心不堪忍；四者于諸善法不勤方便；五者習近世間雜亂眾事見聞覺識；六者世間戲論作福利見。」
觀世音白佛言：「世尊！此諸波羅蜜有何果報？」
佛告觀世音：「彼亦有六種，一者大財、二者善趣、三者無怨、四者不壞、五者多喜樂眾生增上主、六者不害自身有大堪能。」
觀世音白佛言：「世尊！此諸波羅蜜有何染污法雜？」
佛告觀世音：「當知有四種，一者無悲方便、二者不正思惟方便、三者不常方便、四者不頓方便。不正思惟方便者，於此諸波羅蜜餘波羅蜜雜亂修習。」
觀世音白佛言：「世尊！云何非方便？」
佛告觀世音：「於此諸波羅蜜已作長養，攝取眾生，少財饒益心則歡喜。不令眾生覺悟不善，安立善處，是名非方便。所以者何，此非菩薩饒益眾生。如不凈物若多若少，無有方便能令其香。如是諸行性苦眾生，非少利饒益能令
【現代漢語翻譯】 現代漢語譯本：所謂『遠離雜染無方便法』，是指對於各種Paramita（波羅蜜，意為到達彼岸），沒有遠離雜染的方便法門；所謂『沒有妄想』，是指對於各種Paramita，不執著于言語的描述，不計較其自相；所謂『迴向』，是指將這些已經修習和增長的Paramita，爲了求得無上正等正覺的菩提果而回向。
觀世音（Avalokiteśvara）菩薩對佛說：『世尊！什麼事情是違背Paramita的呢？』
佛告訴觀世音：『應當知道有六件事：第一，貪圖享樂錢財，成為自在增上的主人，認為自己安樂功德福利；第二，隨著自己的慾望放縱身口意；第三，對於他人輕慢的心不能忍受；第四，對於各種善法不勤奮方便；第五，習慣於接近世間雜亂的各種見聞覺識；第六，把世間的戲論當作福利來看待。』
觀世音菩薩對佛說：『世尊！這些Paramita有什麼果報呢？』
佛告訴觀世音：『它們也有六種果報：第一，獲得巨大的財富；第二，往生到好的去處；第三，沒有怨恨；第四，不會壞滅；第五，成為擁有眾多喜樂眾生的增上主；第六，不傷害自身，具有很大的能力。』
觀世音菩薩對佛說：『世尊！這些Paramita有什麼染污法摻雜其中呢？』
佛告訴觀世音：『應當知道有四種：第一，沒有悲心方便；第二，不正思惟方便；第三，不常行方便；第四，不立即行方便。所謂不正思惟方便，是指對於這些Paramita，與其他Paramita雜亂地修習。』
觀世音菩薩對佛說：『世尊！什麼叫做非方便呢？』
佛告訴觀世音：『對於這些Paramita已經修習增長，攝取眾生，但只用少許財物利益他們，自己就心生歡喜。不令眾生覺悟不善，不把他們安置在善處，這叫做非方便。為什麼呢？因為這不是菩薩饒益眾生的方式。就像不乾淨的東西，無論多少，都沒有辦法讓它變得香。同樣，對於本性痛苦的眾生，用少許利益饒益他們，不能讓他們』
【English Translation】 English version: 'So-called 'devoid of defilement and lacking skillful means' refers to the absence of skillful means to be free from defilements in relation to the various Paramitas (perfections, meaning 'to the other shore'); 'without delusion' means not clinging to the descriptions in words and not fixating on their intrinsic nature in relation to the various Paramitas; 'dedication' means dedicating these Paramitas that have been practiced and cultivated towards seeking the supreme and perfect enlightenment of Bodhi.'
Avalokiteśvara (the Bodhisattva of Compassion) said to the Buddha: 'World Honored One! What are the things that are contrary to the Paramitas?'
The Buddha told Avalokiteśvara: 'You should know that there are six things: first, desiring pleasure and wealth, becoming the supreme master of freedom, and seeing oneself as having happiness, merit, and benefits; second, indulging the body, speech, and mind according to one's desires; third, being unable to tolerate contempt for others; fourth, not diligently applying skillful means to various good dharmas; fifth, habitually approaching the various confused sights, sounds, perceptions, and cognitions of the world; sixth, regarding worldly amusements as beneficial.'
Avalokiteśvara said to the Buddha: 'World Honored One! What are the fruits and rewards of these Paramitas?'
The Buddha told Avalokiteśvara: 'They also have six kinds of fruits and rewards: first, obtaining great wealth; second, being reborn in good realms; third, being without resentment; fourth, being indestructible; fifth, becoming the supreme master of many joyful beings; sixth, not harming oneself and having great ability.'
Avalokiteśvara said to the Buddha: 'World Honored One! What defiled dharmas are mixed with these Paramitas?'
The Buddha told Avalokiteśvara: 'You should know that there are four kinds: first, lacking compassionate skillful means; second, unwholesome thought skillful means; third, not constantly applying skillful means; fourth, not immediately applying skillful means. Unwholesome thought skillful means refers to practicing these Paramitas in a confused manner with other Paramitas.'
Avalokiteśvara said to the Buddha: 'World Honored One! What is called non-skillful means?'
The Buddha told Avalokiteśvara: 'Having practiced and cultivated these Paramitas, gathering beings, but only benefiting them with a small amount of wealth, and then feeling happy oneself. Not causing beings to awaken to unwholesomeness, and not establishing them in good places, this is called non-skillful means. Why? Because this is not the way a Bodhisattva benefits beings. Just like unclean things, no matter how much or how little, there is no way to make them fragrant. Similarly, for beings who are inherently suffering, benefiting them with a small amount of benefit cannot make them'
安樂，第一攝取者安立善處。」
觀世音白佛言：「世尊！此諸波羅蜜有幾種清凈？」
佛告觀世音：「我不說此諸波羅蜜離彼五種更有清凈，然我今日即于彼事總別分別。總說者，一切波羅蜜清凈，當知有七種。何等為七？謂菩薩於此法不求人知、於此法不執著、見於此菩提乘法不生疑惑、若是若非不自舉不下他、不高不放逸、不以少劣生知足想、不於此法起慳嫉心。今當別相說波羅蜜凈，當知七種。何等為七？謂菩薩於我所說七種凈施受持修行，施物清凈清凈施，戒清凈、見清凈、心清凈、語清凈、智清凈、垢清凈清凈施，是七種名檀波羅蜜凈。謂菩薩善制一切種律儀戒、善於出罪戒、彼恒戒、堅固戒、常作戒、常轉戒、受學戒，是七種名尸波羅蜜凈。謂菩薩自依業報，於一切不饒益事心不瞋恨，若罵若瞋若打若諍，諸不饒益悉不反報。于諸怨憎心不懷結，若彼求悔虛受無礙，若他觸犯不望懺謝，如法哀受無畏無求，常行饒益心不廢舍，是七種名羼提波羅蜜凈。謂菩薩善知平等精進，不以精進自舉下人，于諸善法專著、精進、堪能、堅固、不捨，是七種名毗梨耶波羅蜜凈。謂菩薩善入無相三昧禪，滿足三昧禪，戒俱三昧禪，大三昧禪，無依三昧禪，善修治三昧禪，于菩薩藏聞緣修習無量三昧禪，是七
【現代漢語翻譯】 現代漢語譯本： 『安樂，第一攝取者安立善處。』
觀世音（Avalokiteśvara，菩薩名）對佛說：『世尊！這些波羅蜜（pāramitā，到彼岸）有幾種清凈？』
佛告訴觀世音：『我不說這些波羅蜜離開那五種之外還有其他清凈，但我今天就對那些事總括和分別地說明。總括來說，一切波羅蜜的清凈，應當知道有七種。是哪七種？就是菩薩對於此法不求人知道、對於此法不執著、見到這菩提乘法（bodhi-yāna，覺悟之道）不生疑惑、對於是與非不抬高自己貶低他人、不驕傲不放縱、不因為稍微的低下就生出滿足的想法、不對於此法生起吝嗇嫉妒之心。現在應當分別地說明波羅蜜的清凈，應當知道有七種。是哪七種？就是菩薩對於我所說的七種清凈的佈施受持修行，施物清凈的清凈施，戒清凈、見清凈、心清凈、語清凈、智清凈、垢清凈的清凈施，這七種名為檀波羅蜜凈（dāna-pāramitā，佈施到彼岸的清凈）。就是菩薩善於制定一切種類的律儀戒、善於出罪戒、彼恒戒、堅固戒、常作戒、常轉戒、受學戒，這七種名為尸波羅蜜凈（śīla-pāramitā，持戒到彼岸的清凈）。就是菩薩自己依據業報，對於一切不饒益的事情心中不嗔恨，如果有人謾罵、嗔怒、毆打、爭論，所有不饒益的事情都不反報。對於那些怨恨的人心中不懷有怨結，如果他們求懺悔就虛心接受沒有障礙，如果他人冒犯不期望他們懺謝，如法地哀憫接受沒有畏懼沒有所求，常常行饒益的事情心中不廢棄捨離，這七種名為羼提波羅蜜凈（kṣānti-pāramitā，忍辱到彼岸的清凈）。就是菩薩善於瞭解平等精進，不因為自己精進而抬高自己貶低他人，對於各種善法專心致志、精進、堪能、堅定、不捨棄，這七種名為毗梨耶波羅蜜凈（vīrya-pāramitā，精進到彼岸的清凈）。就是菩薩善於進入無相三昧禪（animitta-samādhi，無相禪定），滿足三昧禪，戒俱三昧禪，大三昧禪，無依三昧禪，善於修治三昧禪，對於菩薩藏聞緣修習無量三昧禪，這七種
【English Translation】 English version: 『Ananda, the first receiver establishes a good place.』
Avalokiteśvara (name of a Bodhisattva) said to the Buddha: 『World Honored One! How many kinds of purity do these pāramitās (perfections, reaching the other shore) have?』
The Buddha told Avalokiteśvara: 『I do not say that these pāramitās have other purities apart from those five. But today, I will explain those matters both generally and specifically. Generally speaking, the purity of all pāramitās, you should know, has seven kinds. What are the seven? They are: the Bodhisattva does not seek others to know this Dharma, does not cling to this Dharma, does not doubt this Bodhi-yāna Dharma (path to enlightenment), does not elevate oneself and demean others regarding right and wrong, is not arrogant and not negligent, does not become complacent with little inferiority, and does not harbor stinginess and jealousy towards this Dharma. Now, I will explain the purity of pāramitās specifically, you should know, there are seven kinds. What are the seven? They are: the Bodhisattva upholds and practices the seven kinds of pure giving that I have spoken of, pure giving with pure objects, purity of precepts, purity of views, purity of mind, purity of speech, purity of wisdom, pure giving with purity from defilements, these seven are called dāna-pāramitā purity (purity of giving to the other shore). That is, the Bodhisattva is good at establishing all kinds of disciplinary precepts, good at expiating transgressions, the constant precepts, firm precepts, constantly practiced precepts, constantly transforming precepts, precepts of learning, these seven are called śīla-pāramitā purity (purity of morality to the other shore). That is, the Bodhisattva, relying on karmic retribution, does not harbor anger in his heart towards all unbeneficial matters, if there is cursing, anger, beating, or disputes, all unbeneficial things are not retaliated. He does not harbor resentment towards those who hate him, if they seek repentance, he accepts it with an open mind without obstruction, if others offend him, he does not expect them to apologize, he accepts them with compassion according to the Dharma without fear and without seeking anything in return, he constantly performs beneficial deeds and does not abandon them in his heart, these seven are called kṣānti-pāramitā purity (purity of patience to the other shore). That is, the Bodhisattva is good at understanding equal diligence, does not elevate oneself and demean others because of his own diligence, is focused, diligent, capable, firm, and does not abandon all kinds of good Dharmas, these seven are called vīrya-pāramitā purity (purity of vigor to the other shore). That is, the Bodhisattva is good at entering the animitta-samādhi (formless samadhi), fulfilling samadhi, samadhi with precepts, great samadhi, samadhi without reliance, good at cultivating samadhi, and cultivates immeasurable samadhi through hearing and contemplation in the Bodhisattva-pitaka, these seven
種名禪波羅蜜凈。謂菩薩建立及謗二俱舍離，中道慧出，即以彼慧解脫門義如實了知。空、無相、無作三脫門自性義如實了知。若妄想、若緣起、若成，此三種自性離自性義，如實了知。若相、若因緣、若第一義，此三種離自性及世諦義如實了知。五明處第一義諦義如實了知。多住七種如，不妄想、離虛偽，一度門起無量下地法緣觀，法次法向是七種，名般若波羅蜜凈。」
觀世音白佛言：「世尊！彼五種各有何業？」
佛告觀世音：「當知有五業。菩薩無閡者，現法波羅蜜常頓方便不放逸。無顧者，攝受未來不放逸因。無過者，修滿凈波羅蜜。無妄想者，彼巧方便疾滿足波羅蜜。迴向者，於一切生常得善受果報無盡波羅蜜，乃至阿耨多羅三藐三菩提。」
觀世音白佛言：「世尊！此諸波羅蜜何者最勝？」
佛告觀世音：「謂無礙、無顧、迴向。」
「何者不染污？」
「謂無過、無妄想。」
「何者熾燃？」
「謂不計數。」
「何者不動？」
「謂入不退法地。」
「何者快凈？」
「謂住十地求佛地。」
觀世音白佛言：「世尊！何故菩薩常得無盡波羅蜜受果報及無盡波羅蜜？」
佛告觀世音：「展轉相依舍修習故。
【現代漢語翻譯】 現代漢語譯本 名為般若波羅蜜的清凈。指的是菩薩對於建立和誹謗兩種觀念都捨棄，從中間生出智慧，並以這種智慧如實了知解脫門的意義。如實了知空性（Śūnyatā）、無相（Animitta）、無作（Apraṇihita）這三種解脫門的自性意義。對於妄想、緣起、成就這三種自性，如實了知其離自性的意義。對於相（Lakṣaṇa）、因緣（Hetupratyaya）、第一義（Paramārtha）這三種，如實了知其離自性以及世俗諦（Saṃvṛti-satya）的意義。如實了知五明處（Pañcavidyāsthāna）的第一義諦（Paramārtha-satya）的意義。安住於七種如實之中，不妄想，遠離虛偽，從一個法門生起無量下地法的因緣觀，依法而行，趨向涅槃，這就是七種清凈，名為般若波羅蜜（Prajñāpāramitā）的清凈。
觀世音（Avalokiteśvara）菩薩對佛說：『世尊！這五種各有怎樣的業呢？』
佛告訴觀世音菩薩：『應當知道有五種業。菩薩的無礙（Asaṅga），是指在現世修習波羅蜜（Pāramitā），常常精進方便而不放逸。無顧（Anapekṣa），是指攝受未來不放逸的因。無過（Anativṛtti），是指修滿清凈的波羅蜜。無妄想（Avikalpa），是指以巧妙的方便迅速圓滿波羅蜜。迴向（Pariṇāmanā），是指對於一切眾生，常常得到善的果報，無盡的波羅蜜，乃至阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi）。』
觀世音菩薩對佛說：『世尊！這些波羅蜜中，哪一種最殊勝呢？』
佛告訴觀世音菩薩：『是無礙、無顧、迴向。』
『哪一種是不染污的呢？』
『是無過、無妄想。』
『哪一種是熾燃的呢？』
『是不計數的。』
『哪一種是不動的呢？』
『是進入不退轉法地。』
『哪一種是快速清凈的呢？』
『是安住於十地（Daśa-bhūmi），求佛地。』
觀世音菩薩對佛說：『世尊！為什麼菩薩常常得到無盡波羅蜜的果報以及無盡波羅蜜呢？』
佛告訴觀世音菩薩：『因為輾轉相依，捨棄而修習的緣故。』
【English Translation】 English version It is called the purity of Prajñāpāramitā (般若波羅蜜). It refers to the Bodhisattva abandoning both establishing and slandering, wisdom arising from the middle way, and with that wisdom, truly knowing the meaning of the gate of liberation. Truly knowing the self-nature meaning of the three gates of liberation: emptiness (Śūnyatā), signlessness (Animitta), and wishlessness (Apraṇihita). Truly knowing the meaning of the selflessness of the three self-natures: imagination, dependent origination, and accomplishment. Truly knowing the meaning of the selflessness and conventional truth (Saṃvṛti-satya) of the three: sign (Lakṣaṇa), cause and condition (Hetupratyaya), and ultimate meaning (Paramārtha). Truly knowing the meaning of the ultimate truth (Paramārtha-satya) of the five sciences (Pañcavidyāsthāna). Abiding in the seven kinds of suchness, without imagination, away from falsehood, from one Dharma gate arising the contemplation of the conditions of countless lower realms, practicing Dharma in accordance with Dharma, and heading towards liberation, these are the seven kinds of purity, called the purity of Prajñāpāramitā.
Avalokiteśvara (觀世音) said to the Buddha: 'World Honored One! What is the karma of each of these five?'
The Buddha told Avalokiteśvara: 'You should know that there are five karmas. The Bodhisattva's unobstructedness (Asaṅga) means constantly and diligently practicing Pāramitā (波羅蜜) in the present life with skillful means and without negligence. Unconcern (Anapekṣa) means gathering the causes of non-negligence in the future. Without transgression (Anativṛtti) means fully cultivating pure Pāramitā. Without imagination (Avikalpa) means quickly fulfilling Pāramitā with skillful means. Dedication (Pariṇāmanā) means that for all beings, one constantly receives good karmic rewards, endless Pāramitā, and even Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提).'
Avalokiteśvara said to the Buddha: 'World Honored One! Which of these Pāramitās is the most supreme?'
The Buddha told Avalokiteśvara: 'It is unobstructedness, unconcern, and dedication.'
'Which one is undefiled?'
'It is without transgression and without imagination.'
'Which one is blazing?'
'It is countless.'
'Which one is immovable?'
'It is entering the ground of non-retrogression.'
'Which one is quickly purified?'
'It is abiding in the ten grounds (Daśa-bhūmi) and seeking the Buddha ground.'
Avalokiteśvara said to the Buddha: 'World Honored One! Why do Bodhisattvas constantly receive the karmic rewards of endless Pāramitā and endless Pāramitā?'
The Buddha told Avalokiteśvara: 'Because of mutually relying on each other, abandoning and cultivating.'
」
觀世音白佛言：「世尊！何故菩薩深樂波羅蜜受果報？」佛告觀世音：「菩薩有五事，一者諸波羅蜜增上喜樂真實因、二者攝取自他因、三者來世受果報因、四者離煩惱事、五者不住惡趣。」
觀世音白佛言：「世尊！此諸波羅蜜各有何德力？」
佛告觀世音：「當知各有四種，一者菩薩修諸波羅蜜時，舍離慳貪犯戒懈怠亂心諸見；二者為無上菩提真實眾具；三者于現法中攝取自他；四者于未來世得廣大無盡受果報。」
觀世音白佛言：「世尊！此諸波羅蜜，何因？何果？何義？」
佛告觀世音：「此諸波羅蜜，悲為因，受報攝眾生為果，滿足大菩提為大義。」
觀世音白佛言：「世尊！若菩薩有無盡財及有悲心者，何故世間有貧窮眾生？」
佛告觀世音：「此是眾生自業過耳。若異者他常為作，彼則應有無盡之財，世間何有貧窮眾生？若然者，眾生作惡不應為障。觀世音！譬如餓鬼為渴所逼，唯見空壑。非彼海過，但彼餓鬼自業過耳。如彼大海無有過咎，菩薩無過亦復如是；如彼餓鬼自業果報，眾生業報亦復如是。」
觀世音白佛言：「世尊！一切諸法悉無自性，菩薩以何等波羅蜜取？」
佛告觀世音：「般若波羅蜜。」
觀世音白佛言：「世
【現代漢語翻譯】 現代漢語譯本 觀世音（Avalokiteśvara，菩薩名）對佛說：『世尊！為什麼菩薩深深地喜愛波羅蜜（pāramitā，到彼岸），並接受其果報呢？』佛告訴觀世音：『菩薩有五件事：第一，諸波羅蜜是增長喜樂的真實原因；第二，是攝取自己和他人的原因；第三，是來世接受果報的原因；第四，是遠離煩惱的事情；第五，是不停留在惡趣的原因。』 觀世音對佛說：『世尊！這些波羅蜜各自有什麼樣的德行和力量呢？』 佛告訴觀世音：『應當知道每種波羅蜜各有四種德行和力量：第一，菩薩修習諸波羅蜜時，捨棄慳吝、違犯戒律、懈怠、散亂的心以及各種邪見；第二，是無上菩提的真實資糧；第三，在現世中攝取自己和他人；第四，在未來世得到廣大無盡的果報。』 觀世音對佛說：『世尊！這些波羅蜜，以什麼為因？以什麼為果？又有什麼意義呢？』 佛告訴觀世音：『這些波羅蜜，以慈悲為因，以接受果報和攝受眾生為果，以圓滿大菩提為大義。』 觀世音對佛說：『世尊！如果菩薩有無盡的財富並且有慈悲心，為什麼世間還有貧窮的眾生呢？』 佛告訴觀世音：『這是眾生自己業力的過失啊。如果不是這樣，別人經常為他們創造財富，那麼他們就應該有無盡的財富，世間怎麼會有貧窮的眾生呢？如果那樣，眾生作惡就不應該有障礙了。觀世音！譬如餓鬼被飢渴所逼迫，只能看到空空的溝壑。這不是大海的過錯，而是餓鬼自己業力的過失啊。如同大海沒有過錯一樣，菩薩沒有過錯也是如此；如同餓鬼是自己業力的果報，眾生的業報也是如此。』 觀世音對佛說：『世尊！一切諸法都沒有自性，菩薩用什麼樣的波羅蜜來獲取呢？』 佛告訴觀世音：『用般若波羅蜜（prajñā-pāramitā，智慧到彼岸）。』 觀世音對佛說：『世尊！』
【English Translation】 English version Avalokiteśvara (觀世音, name of a Bodhisattva) said to the Buddha: 'World Honored One! Why do Bodhisattvas deeply delight in the pāramitās (波羅蜜, perfections, 'gone to the other shore') and receive their karmic rewards?' The Buddha told Avalokiteśvara: 'Bodhisattvas have five qualities: first, the pāramitās are the true cause of increasing joy and happiness; second, they are the cause of benefiting oneself and others; third, they are the cause of receiving karmic rewards in future lives; fourth, they are the means of abandoning afflictions; fifth, they are the means of not dwelling in evil realms.' Avalokiteśvara said to the Buddha: 'World Honored One! What virtues and powers do these pāramitās each possess?' The Buddha told Avalokiteśvara: 'You should know that each pāramitā has four qualities: first, when Bodhisattvas cultivate the pāramitās, they abandon stinginess, transgression of precepts, laziness, a distracted mind, and all wrong views; second, they are the true provisions for unsurpassed Bodhi (菩提, enlightenment); third, in this present life, they benefit themselves and others; fourth, in future lives, they obtain vast and inexhaustible karmic rewards.' Avalokiteśvara said to the Buddha: 'World Honored One! What is the cause, what is the result, and what is the meaning of these pāramitās?' The Buddha told Avalokiteśvara: 'These pāramitās have compassion as their cause, receiving karmic rewards and benefiting sentient beings as their result, and fulfilling great Bodhi as their great meaning.' Avalokiteśvara said to the Buddha: 'World Honored One! If Bodhisattvas have inexhaustible wealth and also have compassion, why are there still impoverished sentient beings in the world?' The Buddha told Avalokiteśvara: 'This is due to the fault of sentient beings' own karma. If it were not so, and others were constantly creating wealth for them, then they should have inexhaustible wealth, and how could there be impoverished sentient beings in the world? If that were the case, sentient beings committing evil should not encounter obstacles. Avalokiteśvara! For example, hungry ghosts are tormented by thirst and can only see empty ravines. This is not the fault of the ocean, but the fault of the hungry ghosts' own karma. Just as the ocean has no fault, so too the Bodhisattvas have no fault; just as the hungry ghosts receive the karmic result of their own actions, so too sentient beings receive the karmic result of their own actions.' Avalokiteśvara said to the Buddha: 'World Honored One! All dharmas (法, phenomena) are without inherent nature, with what pāramitā do Bodhisattvas attain them?' The Buddha told Avalokiteśvara: 'With prajñā-pāramitā (般若波羅蜜, perfection of wisdom).' Avalokiteśvara said to the Buddha: 'World Honored One!'
尊！般若波羅蜜取無自性者，何故不取自性？」
佛告觀世音：「我不說無自性取無自性，然無自性無字自知，彼不能離字說而說，以是故，離自性取離自性。」
觀世音白佛言：「世尊！所說波羅蜜，上波羅蜜，大波羅蜜，何等為波羅蜜，何等為上波羅蜜，何等為大波羅蜜？」
佛告觀世音菩薩：「于無量時修習檀等善法成就，而煩惱亦行而能降伏，非彼所勝，謂解行地軟中解轉，名波羅蜜。復無量時修如是等善法成就，煩惱亦行而能斷煩惱，非彼所勝，謂從初地起，名上波羅蜜。復無量時修如是等善法成就，一切煩惱一切不行，謂第八地起，是名大波羅蜜。」
觀世音白佛言：「世尊！此諸地幾種煩惱使？」
佛告觀世音：「有三種，一者害伴，謂五地。觀世音！不俱生煩惱行，俱生煩惱行伴(丹鄉本有彼)爾時無，是故名害伴。二者羸使，謂六地七地細微行(行音衡)修，抑止不行。三者細微使，謂第八地，彼上上一切煩惱一切不行，及爾焰障依少故。」
觀世音白佛言：「世尊！菩薩幾種過斷名斷彼使？」
佛告觀世音：「有三種，初皮過斷、第二膚過斷、第三骨過斷；離一切使者，我說唯佛地。」
觀世音白佛言：「世尊！菩薩幾阿僧祇劫斷彼諸過？」
【現代漢語翻譯】 現代漢語譯本： 觀世音問道：『世尊！如果般若波羅蜜是取無自性的，為什麼不取自性呢？』 佛告訴觀世音：『我不是說無自性取無自性，而是說無自性是自然而然知道的，它不能離開文字言說而說，因此，是離自性取離自性。』 觀世音對佛說：『世尊！您所說的波羅蜜（pāramitā，到彼岸），上波羅蜜，羅蜜，哪個是波羅蜜，哪個是上波羅蜜，哪個是羅蜜？』 佛告訴觀世音菩薩：『在無量的時間裡修習佈施（dāna）等善法成就，即使煩惱也生起，但能夠降伏它，不被它戰勝，這指的是解行地軟中解轉，名為波羅蜜。又在無量的時間裡修習像這樣的善法成就，煩惱也生起，但能夠斷除煩惱，不被它戰勝，這指的是從初地開始，名為上波羅蜜。又在無量的時間裡修習像這樣的善法成就，一切煩惱都不生起，這指的是從第八地開始，這名為**羅蜜。』 觀世音對佛說：『世尊！這些地有幾種煩惱使（kleśa）？』 佛告訴觀世音：『有三種，第一種是害伴，指的是五地。觀世音！不俱生煩惱生起，俱生煩惱生起的伴侶（有些版本有「彼」字）那時沒有，所以名為害伴。第二種是羸使，指的是六地七地細微的煩惱生起，通過修行，抑制它不讓它生起。第三種是細微使，指的是第八地，在那裡，一切上上的煩惱都不生起，以及爾焰障因為很少的緣故。』 觀世音對佛說：『世尊！菩薩斷除幾種過失才能稱為斷除了那些煩惱使？』 佛告訴觀世音：『有三種，第一是皮過斷，第二是膚過斷，第三是骨過斷；完全脫離一切煩惱使的，我說只有佛地。』 觀世音對佛說：『世尊！菩薩要經過幾個阿僧祇劫（asaṃkhyeya-kalpa，無數大劫）才能斷除那些過失？』
【English Translation】 English version: Venerable one! If Prajñāpāramitā (perfection of wisdom) takes non-self-nature, why does it not take self-nature?' The Buddha told Avalokiteśvara (the bodhisattva of compassion): 'I do not say that non-self-nature takes non-self-nature, but rather that non-self-nature knows itself naturally. It cannot speak apart from words, and therefore, it is taking separation from self-nature by separation from self-nature.' Avalokiteśvara said to the Buddha: 'World Honored One! Regarding the pāramitā (perfection), the superior pāramitā, and the ** pāramitā that you speak of, which is the pāramitā, which is the superior pāramitā, and which is the ** pāramitā?' The Buddha told Avalokiteśvara Bodhisattva: 'Having cultivated meritorious deeds such as dāna (giving) for immeasurable time, and even though afflictions arise, one is able to subdue them and not be overcome by them. This refers to the soft, middling, and transformative understanding in the stage of understanding and practice, and is called pāramitā. Again, having cultivated such meritorious deeds for immeasurable time, and even though afflictions arise, one is able to cut off afflictions and not be overcome by them. This refers to starting from the first bhūmi (stage), and is called superior pāramitā. Again, having cultivated such meritorious deeds for immeasurable time, and all afflictions do not arise, this refers to starting from the eighth bhūmi, and is called ** pāramitā.' Avalokiteśvara said to the Buddha: 'World Honored One! How many kinds of kleśas (afflictions) are there in these bhūmis (stages)?' The Buddha told Avalokiteśvara: 'There are three kinds. The first is harming companions, referring to the fifth bhūmi. Avalokiteśvara! Non-co-arising afflictions arise, but the companions of co-arising afflictions (some versions have 'that') are not present at that time, therefore it is called harming companions. The second is weakened messengers, referring to the subtle arising of afflictions in the sixth and seventh bhūmis, which are suppressed and prevented from arising through cultivation. The third is subtle messengers, referring to the eighth bhūmi, where all the supreme afflictions do not arise, and the obscurations of desire are minimal.' Avalokiteśvara said to the Buddha: 'World Honored One! After a Bodhisattva has severed how many kinds of faults, is it called severing those messengers (afflictions)?' The Buddha told Avalokiteśvara: 'There are three kinds: first, severing the skin faults; second, severing the flesh faults; third, severing the bone faults. As for completely separating from all messengers (afflictions), I say that is only the Buddha bhūmi (Buddha stage).' Avalokiteśvara said to the Buddha: 'World Honored One! How many asaṃkhyeya-kalpas (innumerable great eons) must a Bodhisattva pass through to sever those faults?'
佛告觀世音：「有三無量，或剎那、羅婆摩睺妒路、半時一時日夜、半月一月離兜(三（丹鄉本二）月為一節、一節名離兜)。」
觀世音白佛言：「世尊！此諸地菩薩煩惱起，有何相、何過、何德？」
佛告觀世音：「不染污相。所以者何？謂菩薩于初地入一切法界，彼知煩惱起、非不知，是故名不染污相。不能令自身生苦故無過，為眾生界作離苦因，故菩薩起煩惱有無量功德。」
觀世音白佛言：「奇哉世尊！乃至大義菩提令諸菩薩起煩惱，勝一切眾生、聲聞、緣覺善根功德，況余功德。」
觀世音白佛言：「世尊！世尊所說聲聞乘及大乘即是一乘，有何義？」
佛告觀世音：「我說聲聞乘法，所謂五陰、內六入、外六入，如是等我說即是大乘、一法界、一道，是故我不說有種種乘。而彼如所說義而起妄想，或建立、或誹謗說種種乘，彼見相違各各諍論，故作是說。」
爾時世尊欲重宣此義，而說偈言：
「說種種自性， 是皆同一道， 下劣上妙乘， 無有種種異。 如說隨妄想， 建立或誹謗， 彼見義相違， 愚惑種種解。 地攝想所治， 勝生及愿學， 此說大乘道， 勤修速成佛。」
爾時觀世音菩薩白佛言：「世尊！《相續解
【現代漢語翻譯】 現代漢語譯本 佛告訴觀世音（Avalokiteśvara）菩薩：『有三種無量的時間單位，分別是剎那（kṣaṇa）、羅婆摩睺妒路（lava-mahūrdhva-ruta）、半時一時日夜（ardha-kāla eka-kāla divā-rātri）、半月一月離兜（ardha-māsa māsa li-tou，三（丹鄉本二）月為一節、一節名離兜）。』
觀世音（Avalokiteśvara）菩薩對佛說：『世尊！這些地上菩薩生起煩惱時，有什麼樣的相狀、過失和功德呢？』
佛告訴觀世音（Avalokiteśvara）菩薩：『是不染污的相狀。為什麼呢？因為菩薩在初地進入一切法界，他們知道煩惱生起，並非不知道，所以稱為不染污相。因為不能讓自己產生痛苦，所以沒有過失；爲了眾生界能夠脫離痛苦，所以菩薩生起煩惱有無量的功德。』
觀世音（Avalokiteśvara）菩薩對佛說：『真是奇妙啊，世尊！乃至大義菩提（mahārtha-bodhi）能讓菩薩生起煩惱，勝過一切眾生、聲聞（Śrāvaka）、緣覺（Pratyekabuddha）的善根功德，更何況其他的功德呢。』
觀世音（Avalokiteśvara）菩薩對佛說：『世尊！世尊所說的聲聞乘（Śrāvakayāna）和大乘（Mahāyāna）實際上就是一乘（ekayāna），這有什麼意義呢？』
佛告訴觀世音（Avalokiteśvara）菩薩：『我說聲聞乘（Śrāvakayāna）的法，也就是五陰（pañca-skandha）、內六入（adhyātmika-ṣaḍ-āyatana）、外六入（bāhya-ṣaḍ-āyatana），像這些我所說的就是大乘（Mahāyāna）、一法界（eka-dharma-dhātu）、一道（eka-mārga），所以我才不說有種種乘。而他們卻按照所說的意義而生起妄想，或者建立、或者誹謗，說有種種乘，他們見解相互違背，各自爭論，所以才這樣說。』
這時，世尊想要再次宣說這個意義，於是說了偈頌：
『說種種自性， 是皆同一道， 下劣上妙乘， 無有種種異。 如說隨妄想， 建立或誹謗， 彼見義相違， 愚惑種種解。 地攝想所治， 勝生及愿學， 此說大乘道， 勤修速成佛。』
這時，觀世音（Avalokiteśvara）菩薩對佛說：『世尊！《相續解
【English Translation】 English version The Buddha said to Avalokiteśvara: 'There are three immeasurable time units: kṣaṇa, lava-mahūrdhva-ruta, ardha-kāla eka-kāla divā-rātri, ardha-māsa māsa li-tou (three (Danxiang version says two) months make a season, a season is called li-tou).'
Avalokiteśvara said to the Buddha: 'World Honored One! When these bodhisattvas on the grounds arise with afflictions, what are their characteristics, faults, and merits?'
The Buddha told Avalokiteśvara: 'They are characteristics of non-defilement. Why? Because bodhisattvas enter all dharma realms in the first ground. They know when afflictions arise, they are not ignorant of them, therefore they are called characteristics of non-defilement. Because they cannot cause suffering to themselves, they have no faults; for the sake of sentient beings being liberated from suffering, bodhisattvas arising with afflictions have immeasurable merits.'
Avalokiteśvara said to the Buddha: 'It is wonderful, World Honored One! Even the great meaning of bodhi (mahārtha-bodhi) allows bodhisattvas to arise with afflictions, surpassing the roots of goodness and merits of all sentient beings, Śrāvakas, and Pratyekabuddhas, let alone other merits.'
Avalokiteśvara said to the Buddha: 'World Honored One! The Śrāvakayāna and Mahāyāna that the World Honored One speaks of are actually the same one yāna, what is the meaning of this?'
The Buddha told Avalokiteśvara: 'I speak of the dharma of the Śrāvakayāna, which is the five skandhas, the six internal āyatanas, and the six external āyatanas. What I speak of like this is the Mahāyāna, the one dharma-dhātu, the one mārga, therefore I do not say there are various yānas. But they arise with delusions according to the meaning that is spoken, either establishing or slandering, saying there are various yānas. Their views contradict each other, and they argue with each other, therefore they say this.'
At that time, the World Honored One wanted to reiterate this meaning, and spoke the following verses:
'Speaking of various natures, All are the same path, Inferior and superior yānas, There are no various differences. As said, according to delusions, Establishing or slandering, Their views contradict the meaning, Foolishly understanding in various ways. The ground governs what is thought, Superior birth and learning by aspiration, This speaks of the Mahāyāna path, Diligently cultivate and quickly become a Buddha.'
At that time, Avalokiteśvara Bodhisattva said to the Buddha: 'World Honored One! The 'Continuation Explanation'
脫經》中，此經何名？云何奉持？」
佛告觀世音：「此經名『地波羅蜜了義說』，如是奉持。」
說是地波羅蜜了義說時，七萬五千菩薩，得大乘光三昧。
【現代漢語翻譯】 現代漢語譯本： 《脫經》中，這部經叫什麼名字？我們應該如何奉行和受持它？
佛告訴觀世音（Avalokiteśvara，菩薩名）說：『這部經名為《地波羅蜜了義說》（Dì-bōluómì liǎoyì shuō，意為「土地波羅蜜的究竟意義解說」），你們應當這樣奉行和受持。』
當佛宣說這部《地波羅蜜了義說》時，有七萬五千位菩薩證得了大乘光三昧（Dàshèng guāng sānmèi，一種高級禪定狀態）。
【English Translation】 English version: In the Tuo Sutra, what is the name of this sutra? How should we uphold and practice it?'
The Buddha told Avalokiteśvara (觀世音, a Bodhisattva): 'This sutra is named Dì-bōluómì liǎoyì shuō (地波羅蜜了義說, meaning 'Exposition on the Ultimate Meaning of the Earth Paramita'). You should uphold and practice it in this way.'
When the Buddha was expounding this Dì-bōluómì liǎoyì shuō, seventy-five thousand Bodhisattvas attained the Great Vehicle Light Samadhi (大乘光三昧, an advanced state of meditative absorption).