《菩薩地》第四十五卷（玄奘譯文）
關於佛法甚深義的若干段落之中英文對照

【參考梵、藏原文而英譯出的《菩薩地》（Bodhisattvabhūmi- The Bodhisattva path To Unsurrrapassbd Enlightenment, 譯者A.B. Engle ,2016雪獅出版社),，藏傳是 無著菩薩所著，但玄奘傳是彌勒菩薩著，相當於奘譯第35卷至50卷。前「奇思異想」文73已針玄奘《瑜珈師地論》卷50的三頁編出中英對照，此繼續引卷45的若干段文附上英譯文。接下去編者將對《瑜伽師地論》最重要的內容-第36卷「真實義品」繼續編出中英對照。編者 誠希望懂梵文的行家能再 添入梵文文本，供世人欣賞、硏究。
 此處引《解深密經》的觀點來會通《般若經》的空義，針對一般不理解 《般若經》空義而易於引發誤會的若干經文，給予合理的會通說明，此中內容第36卷「真實義品」已說明過。應該說，此《菩薩地》（梵文是單本成冊）的作者彌勒菩薩，認為同是佛說的二經內容並沒有矛盾，是錯解的人掀起了二經矛盾的說詞，換言之，彌勒菩薩自己所持的唯識宗，和龍樹菩薩的中觀宗，在勝義諦上都主張 勝義空性勝解。但世俗諦的內容則對中觀宗有所增強，比如由六識增為八識，中觀宗的月稱則不滿于八識說，批評其是形而上學的無益增補。】

1A）若諸有情於佛所說甚深空性相應經典，不解如來密意義趣，於此經中說「一切法皆無自性，皆無有（實）事，無生無滅；一切法皆等虛空，皆如幻夢」。
1B ）There are persons who have not understood the intended meaning (密意義趣）of Tathagata [as presented] in the profound sutras that were spoken by Tathagata （佛、如來）with regard to [the topic] of emptiness. These are the sutras (指 諸般若經類）that declare that entities lack an essential nature  , that（they are-英譯無此二字，由編者增語） insubstantial, that they do not arise, that they do not cease to exist , that they are identical with space , and that they resemble illusion  and dreams.

2A) 彼聞是已，如其義趣，不能解了，心生驚怖，誹謗如是一切經典，言非佛說。
2B) Having failed to understand the meaning of these [sutras] , these persons who are frightened by them reject them completely and totally , declaring ,”These are not spoken by the Tathagata .” 

3A)菩薩為彼諸有情類，方便善巧如理會通，如是經中如來密意甚深義趣，如實和會攝所彼有情。
3B) Using the benevolent form of skillful means , a bodhisattva properly explains in an orderly manner the intended meaning of these sutras and causes these beings to comprehend them.

4A)菩薩如是正會通時，為彼說言 此經不說一切諸法都無所有，但說諸法所言自性都無所有，是故說言一切諸法皆無自性；
4B) Moreover, this is how he or she gives that orderly explanation. These entities are not completely and totally nonexistent. However, they do not possess an essential nature that can be expressed in words .Therefore, they are described as "lacking an essential nature .”

5A)雖有一切所言說（之）事，依止彼（事）故（有）諸言說轉，然彼所說（之）可說自性（按，可說自性即依言自性，亦即假說自性）據第一義非其自性，是故說言一切諸法皆無有（實）事。【此指，據第一義諦、勝義諦，無有實自性之事，但據世俗諦，是有「實有唯事」如幻之依他起離言自性，且據此才有語言文字之所有依止、所有施設。】
一切諸法所言自性，理既如是，從本已來都無所有，當何所生？當何所滅？是故說言：「一切諸法無生無滅」。
5B) Even though a real substance（梵vastu,事，據36卷「真實義品」，實有唯事之如幻依他起離言自性）that is capable of being described is considered  to exist and verbal expressions occurring relation to that [ perceived substance], Nevertheless the essential nature that is described by means of verbal expression does no have such a mode of being in an ultimate sense.Therefore [entities]are said to be “ insubstantial.”
And, because this is so, the essential nature that are expressed in words have, from the very beginning, been completely and totally incapable of being found（無所有）. So how could it be that they are arise or cease  to exist? Therefore, it is said that they “do not arise”  and they “ do not cease to exist."

6A) 譬如空中有眾多色色業可得，容受一切諸色色業，謂虛空中現有種種，若往若來、若住起墮、屈伸等事，若於爾時諸色色業皆悉除遣，即於爾時唯無色性，清淨虛空其相顯現。
6B) Consider the following analogy. A great variety and profusion of physical objects as well as their actions are observed [to exist] in space . It is also the case that space makes room for those physical objects and their actions, such as those of going, coming, remaining still, rising, falling, retracing［a limb］,or extending [a-lime], and the like. Moreover, when those physical objects and their actions are removed, the pure space whose nature is a mere absence of physical objects becomes evident. (按此段英譯或比中譯更易懂）
 
7A) 如是即於相似虛空離言說事，有其種種言說所作邪想分別，隨戲論著似色業轉，又即如是一切言說邪想分別隨戲論著似眾色業，皆是似空離言說事之所容受。
7B) In a similar way, the conceptions and false notions that resemble physical objects and their actions and that are both created by a variety of expressions and accompanied by attachment  to [verbal] elaborations arise in the ineffable reality （離言說事）that resembles space .

8A) 若時菩薩以妙聖智，遣除一切言說所起邪想分別隨戲論著。
爾時菩薩最勝聖者，以妙聖智證得諸法離言說事，唯有一切言說自性，非性所顯，譬如虛空清淨相現；亦非過此有餘自性應更尋求，是故宣說「一切諸法皆等虛空」。
8B) Moreover,when a bodhisattva , by means of an excellent knowledge, have completely and totally removed those  false conceptions and notions that are caused to arise by expressions and that are accompanied by attachment to [verbal] elaboration , the Arya (聖者) knowledge of those supremely excellent bodhisattvas causes the ineffable reality that is a mere absence of all the essential  natures that are expressed in words and that is a space-like purity to become evident.[Bodhisattavas]do not seek [a realization of ] any other essential nature which is superior to that. Therefore, entities are said to be “ identical with space. “  

9A) 又如幻夢，非如顯現如實是有；亦非一切幻夢形質都無所有；如是諸法非如愚夫言說串習勢力所現，如實是有；亦非一切諸法勝義離言自性都無所有，由此方便悟入道理：一切諸法非有非無，猶如幻夢，其性無二，是故宣說「一切諸法，皆如幻夢」。
9B) For example, an illusion is something that does not truly exist in the way that it appears. Nor is an object that is created by a magical illusion something that is completely and totally nonexistent. Similarly, entities do not truly exist in the way that they appear to immature beings(愚夫） by the power of their habituation to expressions. Nor are they completely and totally nonexistent, by virtue of their ultimate, ineffable nature. Through the application of this method, [entities] are [determined to be] beyond duality- that is, neither existent nor nonexistent（非有非無）- like illusions. Therefore, they are said to “ resemble illusions” .

10A) 如是菩薩普於一切諸法法界，不取少分，不捨少分；不作損減，不作增益，無所失壞。若法實有，知為實有，若法實無，知為實無，如其所知，如是開示，當知是名 菩薩隨順會通方便善巧。
10B) In this way, a bodhisattva does not put forward any thing ,does not reject anything , does not subtract anything, does not add anything, and does not cause anything to disappear in relation to this entire entity-source(一切諸法法界）. He or she perceives reality as it is and makes it known in just that manner. This should be known as a bodhisattva's benevolent method.
（以上玄奘譯大論第45卷522-524頁，陵本第三冊；英譯P. 441-442）
———————————————-
(以下卷45，陵本第三冊p.535-537；英譯p.449)

11A) 云何菩薩能得菩薩忍陀羅尼，謂諸菩薩成就自然堅固因行，具足妙慧，獨處空閑寂無言說。曾無有物見路而行，知量而食不雜穢食一類而食，常極靜慮於夜分中少眠多寤，於佛所說得菩薩忍諸呪章句。能諦思惟。其呪詞曰：
「壹胝　蜜胝　吉胝　毘羼底    鉢陀膩　莎訶」
11B) Here a bodhisattva who has him- or herself practiced the causes fully, who is possessed of wisdom, lives in solitude, who neither utters speech nor comes within the sight of anyone else, who likewise eats in moderation, does not eat in a haphazard manner, and eats only one kind of food,who is dedicated to meditation, sleeps only a little at night, and maintains a high degree of alertness contemplates, ponders, and examines the meaning of those mantra spells that the Tathagata uttered for the sake of attaining forbearance, such as [the one which states]: iti miti kiti bhiksänti padani svāha.

12A) 即於如是呪章句義，審諦思惟籌量觀察，彼於如是呪章句義，如是正行，不從他聞自然通達。了知如是諸呪章句，都無有義是圓成實，但唯無義。如實了知此章句義，所謂無義。是故過此不求餘義，齊此名為 妙善通達呪章句義。
12B) Having correctly undertaken [the practice of] these mantra spells and without having heard their meaning from anyone else, he or she realizes it in the following manner: "There is no realization of the meaning of these mantra spells. They do not contain any meaning. Their meaning is that they have no meaning." Following that, he or she does not seek any further meaning.  In this way he or she has gains a correct realization of the meanings of these mantra .【都無有義、但唯無義，其中「義」字英譯為普通的meaning （意義），並未抓住此處甚深文義，此指 字和其對象（word&its object）名與’義‘（ name and the named thing ) 沒有必然的本質的關連，即所謂的「名義互為客」（見無著《攝大乘論》，名和義皆空，只是世俗假名施設，從第一諦言，則但唯無義、無事，從世俗諦言，則有假名如幻的依他義、依他事。】

13A)彼於如是呪章句義正通達已，即隨此義不從他聞，自正通達一切法義。謂於此義如是通達：一切言說所說諸法自性之義，皆不成實，唯有諸法離言自性是自性義，彼於諸法此自性義正通達已，過此更無餘義可求。
13B) Having gained a correct realization of the meanings of these mantra spells, he or she then gains a correct realization of the meanings of all entities that conforms with that very understanding [of the mantra spells]. Without having heard [the meaning of all entities] from anyone else, he or she realizes it in the following manner: “ No meaning that pertains to a [real] essence can be established by means of any expressions in relation to any entity. This ineffable essential nature is the meaning that represents their essential nature.”【此重述5A和12A的文義】
After he or she has correctly realized the meaning that represents the essential nature of all entities in this way, [a bodhisattva] does not seek any other meaning.

14A) 由於此義善通達故，獲得最勝廣大歡喜。
14B) Through having gained a realization of that meaning, he rapture.

——/————-
15A) 云何菩薩 空三摩地？謂諸菩薩觀一切事，遠離一切言說自性，唯有諸法離言自性，心正安住，是名菩薩 空三摩地。【理解了15A和12A，則此下的空、無相、無願三解脫門義都可容易理解了。】
15B)Regarding this [topic], what is a bodhisattva's one-pointed concentration on emptiness ？ The stability of mind in which [a bodhisattva] perceives the reality that is an ineffable essential nature that is free of all forms of essential nature that can be described with verbal expressions is called his or her "one pointed concentration on emptiness."


16A) 云何菩薩無願三摩地？謂諸菩薩即等隨觀離言自性所有諸事，由邪分別所起煩惱及以眾苦所攝受故，皆為無量過失所污，於當來世不願為先，心正安住，是名菩薩 無願三摩地。
16B) What is one-pointed concentration on wishlessness?
Having perceived here how that very reality that is an ineffable essential nature becomes defiled by numerous faults through one's having been over powered by the mental afflictions and suffering that are generated by [forming] wrongful concepts [about the nature of reality], a bodhisattva's state of mental stability that is preceded by the avoidance of any future aspiration for those [faults] is called "one-pointed concentration on wishlessness."


17A) 云何菩薩無相三摩地？謂諸菩薩即正思惟離言自性所有諸事，一切分別戲論，眾相永滅寂靜，如實了知，心正安住，是名菩薩無相三摩地。
17B) What is one-pointed concentration on signlessness?Having cleared away from that very reality that is an ineffable essential nature all the signs that consist of mistaken notions and verbal elaborations [about it), a bodhisattva's state of mental stability [that remains fixed upon it ] as it truly is, in a tranquil manner , and in a manner that brings it to mind [properly] is called "one-pointed concentration on signlessness."(完，請參考文73）