The Perfect Declaration of Going Forth
出家的圓滿宣言
11.1Then, seven years after a child called Vijayarakṣa was born, he joined that very same assembly and took his seat. The boy Vijayarakṣa now rose from his seat, bowed with palms joined to the Blessed One, and requested in verse:
11.1那時，一個名叫勝吉的孩子出生後七年，他加入了同一個集會，坐了下來。男孩勝吉現在從座位上起身，合掌向世尊頂禮，並用偈頌請求：
“I have heard the Dharma of the buddhas,「我已經聽聞諸佛的法教，
So I wish to request the armor.因此我想請求這種盔甲。
The inspiration thus born in me這份靈感由此而生於我心
Compels me to think, may I too become like him!驅使我去思考，我也能像他一樣成就嗎！
“Seer, through the gift of Dharma「聖者啊，透過法的布施
I will invite all beings as guests.我將邀請所有眾生作為客人。
I will speak in the words of the best of men.我將用最上等人的言辭來說話。
I will do just that and nothing else.我將就此而行，別無他求。
“Guide, it is my aspiration「引導者，我的志願是
Henceforth to enter no household.從今以後不再進入任何家庭。
I will go forth precisely in this:我將正是基於此而出家：
The teaching of the world’s protector.世間保護者的教法。
“That is the fruition of renunciation, diligence,「那就是出家、精進的果實，
Virtuous qualities, concentration, [F.197.a]善法、定，
Absorption, and insight—定與慧。
I will rely precisely upon those.我將恰好依靠那些。
“I am inspired by the seers—「我被聖者們啟發——
Allow me to go forth instantly!請允許我立刻出家！
Having pursued the ochre robes,追求著赭色的袈裟，
I will practice the most sublime of Dharmas.我將修習最殊勝的法。
“With mirror-like wisdom「用鏡像般的智慧
I will reflect upon the world,我將思維觀察世界，
And become supreme in the world—而成為世間的至高者——
I beseech you to fully send me forth!我誠懇地祈求你，請完全派遣我前往！
“Since nothing at all exists,「既然一切都不存在，
I will not dwell on the notion of beings,我不會執著於眾生的概念，
And having thus manifestly and fully awakened,而且以如此明顯且圓滿地覺悟，
Guide, I will teach the Dharma!導師，我將宣說此法！
“Having destroyed Māra and his hordes,「摧滅魔及其眷屬，
I will frighten all other non-Buddhists;我將使所有其他非佛教徒感到恐懼。
Having destroyed the web of beliefs,已經摧毀了信念的網絡，
I will work for the welfare of beings.我將為眾生的福祉而工作。
“For them to attain the bliss of nirvāṇa「為了讓他們獲得涅槃的喜樂
I will teach the path.我將教導道。
Since it is devoid of arising,由於它沒有生起，
The path is inconceivable.這條道是不可思議的。
“Once I have unfolded the net of light,「當我展開光明的網羅，
I shall let the Dharma shine.我將使法發光。
I will teach the Dharma, exactly as it is,我將教導法，如同它的真實本質。
In terms of its nature and character.按照它的本質和特性。
“I will perform miracles through my supernatural power;我將透過我的神通展現奇蹟；
I will demonstrate miraculous feats.我將展現神通奇蹟。
I will resolve the doubts of everyone我將解除所有人的疑惑。
Who believes in a self.”誰相信自我。
11.13The Blessed One then asked Vijayarakṣa, “Child, do you want to go forth from home to homelessness under this teaching of mine?”
11.13世尊於是問勝吉：「孩子，你想要在我的教法下出家嗎？」
“Indeed, Blessed One,” Vijayarakṣa replied.
11.14The Blessed One said:
“It is for those who do not already wear ochre robes,「這是為了那些還沒有穿上土黃色袈裟的人，
And whoever has no impurity—而且凡是沒有任何垢染的人—
Those are the things to be accomplished,那些是應該完成的事情，
To go forth under my teaching.在我的教法下出家。
“Whoever’s hair is unshaven,「凡是頭髮未剃除者，
And has severed all bonds,已經斷絕了所有的束縛，
But is neither bound, nor free,但既不被束縛，也不得自在。
Goes forth under this.按此而出家。
“Whoever neither trains in the trainings,「誰都不修習諸種修習，
Nor confers the trainings,也不傳授訓誡，
But has trained in all trainings但已經在所有訓練中受過訓練
Goes forth under this.依此而出家。
“Whoever does not cling to the sublime Dharma,「誰不執著於殊勝的法，
Yet cultivates all Dharma teachings, [F.197.b]然而修習一切法教，
While having removed the notion of Dharma,雖然已經捨棄了對法的執著，
Goes forth under this.依此而出家。
“Whoever does not imagine ‘I,’「誰不起『我』的念頭，
Does not imagine ‘being,’不想像「眾生」
And does not feel apprehensive不感到恐懼
Has set out for awakening.已經踏上菩提的道路。
“Whoever has given rise to the mind of awakening,「凡是已經生起菩提心的人，
Does not focus on any other phenomena,不專注於任何其他的法，
And does not cling to mind並且不執著於意
Goes forth under me.” [B16]在我之下前進。
11.20The venerable Śāradvatīputra then thought, “How long has that child, to whom the Blessed One has just taught profound points, practiced them?” The venerable Śāradvatīputra therefore spoke these verses to the Blessed One:
11.20尊者舍利弗心想：「那個孩子，世尊剛才為他講述了深妙法義，他修習這些法義已經多久了？」尊者舍利弗因此向世尊誦出以下偈頌：
“Blessed One, what kind of practice「世尊，那個孩子勝吉修習什麼樣的法門
Does the child Vijayarakṣa possess,那位名叫勝吉的孩子具備什麼樣的修行？
Who is neither frightened nor timid既不驚恐也不怯弱
Upon hearing the profound Dharma?聽聞深妙法時？
“One who has no fear「沒有恐懼的人
Upon hearing profound points聽到深奧的法
Has in other lifetimes before在過去世中曾經擁有
Seen myriad perfect buddhas.見過無數正等覺。
By profound points,以深妙的要點，
He has inquired about them他已經向他們請教過了
Before myriad previous buddhas, the best of humans.”在無數前世的諸佛面前，人中最勝者。
11.24The Blessed One then answered the venerable Śāradvatīputra with these verses:
“I know that in the past,「我知道在過去，
At this very place,就在這個地方，
Vijayarakṣa posed questions勝吉提出了問題
To many thousands of buddhas.對無數的諸佛。
“He knew all the buddhas他知道所有的諸佛
Who were queried in the past,曾在過去被詢問過的諸佛
While he was practicing the conduct of awakening,當他正在修行菩提的行持時，
In Aṅga of Magadha.在摩揭陀的央伽羅。
“He became fully adept in the sound and unsound positions他在音聲和非音聲的位置上變得完全熟練
Regarding phenomena, the elements,關於法、界，
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The sense sources, emptiness,處、空性，
The immeasurables, and the liberations .無量和解脫。
“Ah, just as he knew the buddhas"啊，正如他瞭解諸佛
In Aṅga of Magadha,在摩揭陀的央伽羅，
So too, through the scholars in the houses in Kāśi,同樣地，通過迦施城中各個家族裡的學者，
Did he know all of them there.他就這樣認識了那裡所有的人。
“The child Vijayarakṣa「勝吉這個孩子
Has attained the perfection of insight.已經證得了智慧波羅蜜。
He is born from wholesome qualities.他從善法中而生。
Therefore, he has such knowledge.因此，他具有這樣的智慧。
“It has put him in touch with the Dharma here. [F.198.a]「它使他在此處與法相連。」
He counts the seals according to the letter.他根據字母來計數這些印。
He also knows the various other arts,他也知道各種其他的藝術。
And does not forget anything else.而且不忘失其他任何事物。
“Aside from the supramundane knowledge「除了出世間的智慧之外
That all phenomena are emptiness,一切法皆是空性，
He does not speak of mundane knowledge,他不講說世間的知識，
Nor cling to it as supreme.也不執著於它是最高的。
He has not been deluded他沒有被迷惑
For hundreds of eons經歷了數百個劫
About the fact that all phenomena are emptiness.關於一切法都是空性的事實。
“That wisdom is great wisdom,「那種智慧是大智慧，
Whose nature brings an end to afflictions.其本質使煩惱得以終止。
Whoever does not want emptiness,不願空性的人，
Will not enter the Dharma.”不會進入法。
11.33The venerable Śāradvatīputra then said to the child Vijayarakṣa, “Boy, will you go forth under the Thus-Gone One’s teaching?”
11.33尊者舍利弗對孩童勝吉說道：「孩子，你願意在如來的教法下出家嗎？」
Vijayarakṣa responded to the venerable Śāradvatīputra, “Venerable Śāradvatīputra, since I have already gone forth, I will not go forth.”
勝吉回答尊敬的舍利弗說：「尊敬的舍利弗，我既然已經出家，就不會再出家。」
11.34The venerable Śāradvatīputra then spoke these verses to the child Vijayarakṣa:
11.34尊者舍利弗隨後向小孩勝吉說出了這些偈頌：
“What garments have you donned?「你穿上了什麼衣服？
You were not given ochre.你沒有被賜予赭色的衣服。
Nor has your hair been shaven.也沒有剃除你的頭髮。
How could you have gone forth?你怎麼能夠出家呢？
“You have not trained in the trainings.「你沒有受過戒律的訓練。
You have no teacher,你沒有師。
How could you have gone forth?你怎麼可能出家了呢？
“You do not carry an alms bowl.「你沒有帶著缽。
You have come during retreat.你在結夏安居期間來了。
What makes you gone forth?你怎樣才是出家人？
How are you restrained?你如何持戒？
“Where did you go forth with an assembly?「你在哪裡帶領僧眾出家？
Who allowed all this for you?誰允許你這一切？
How are you gone forth?你是如何出家的？
Answer these questions!”你回答這些問題吧！
11.38The child Vijayarakṣa answered the venerable Śāradvatīputra with these verses:
“Whoever grasps ochre「凡是執著袈裟的人」
Without impurity and without clinging to it,無有垢穢，亦不執著於垢穢，
And without clinging even to non-arising,且不執著於不生起，
“I have grasped the robe of wisdom; [F.198.b]「我已經掌握了智慧的法衣；
It is never stained.它永遠不會被污染。
I wear the ochre我身穿黃褐色的袈裟
That is perpetually stainless and pristine.那是永遠無垢且清淨的。
“I have abandoned all afflictions—「我已經放棄了所有煩惱——
Thus have I shaven my hair.我就這樣剃除了我的頭髮。
I have shaven it with wisdom;我用智慧剃除了它；
It will not grow back again.它不會再長出來了。
“The alms bowl comes from the inconceivable.「缽來自不可思議。
It is the vessel of all qualities—它是一切功德的容器——
Neither filled nor depleted,既不充滿，也不空缺，
It is the vessel of all qualities.它是一切功德的容器。
“I never have, nor will I「我從未曾，也不會」
Adhere to the precepts of others.堅守他人的戒律。
I will be all-knowing and self-arisen—我將成為全知者，自然而生——
That is my excellence.那是我的殊勝之處。
“The buddhas who equalize all phenomena「諸佛平等於一切法
I will traverse the path to awakening,我將踏行菩提之道，
Where the guides too have traveled.諸位導師也曾經過的地方。
“My self-arising is thus,「我的自性如是而生，
And my training is also thus.我的修行也是如此。
Nirvāṇa is also like that,涅槃也是這樣的。
And the act of speaking is the same.而說話的行為也是一樣的。
“I have trained today in conduct.我今天在品行上進行了修行。
At some point I will also最終我也會
Travel from field to field從一個淨土到另一個淨土遊歷。
In pursuit of the savior of the world.追求世間救主。
“Seated at the seat of awakening,「坐在菩提座上，
I will give inconceivable gifts.我將給予不可思議的禮物。
Not enjoying awakening alone,不願獨自享受菩提，
I will give it to ten million beings.”我將把它獻給一千萬眾生。
11.47The Blessed One then glanced at the child Vijayarakṣa. No sooner had he looked at him than the boy was clad in ochre robes, sat down, and it seemed as if his hair had been shaved for seven days. At that very moment he attained the five superknowledges. Then, while seated on that very spot, the boy Vijayarakṣa vanished. As soon as he vanished, the earth quaked, and everyone felt tingling waves of trepidation. Gods appeared from the sky, playing drums and singing divine melodies, and the earth was flooded with a bright light.
11.47世尊於是瞧向小童勝吉。世尊才一看向他，這個男孩就披上了赭色袈裟，坐了下去，他的頭髮看起來像是剃了七天一樣。就在那一刻，他證得了五神通。之後，小童勝吉就在那個位置上消失了。他一消失，大地就震動了，所有人都感到陣陣的恐懼顫動。天神從空中出現，敲著鼓，唱著天界的妙樂，大地被明亮的光芒所照亮。
11.48At that moment the Blessed One smiled. From the Blessed One’s mouth streamed light rays of many different colors, [F.199.a] which circled the entire buddha realm three times before dissolving back into his crown protuberance.
11.48於是世尊微笑，從世尊的口中放射出許多不同顏色的光線，繞著整個佛剎轉了三圈，才消融回到他的頭頂肉髻中。
11.49The venerable Ānanda then rose from his seat, draped his robe over one shoulder, knelt on his right knee, and said to the Blessed One in verse:
11.49尊者阿難隨即從座位起身，將袈裟搭在一肩，右膝跪地，用偈頌向世尊說道：
“Tamer of men, leader, best of beings,「調御丈夫，引導者，眾生中的最勝者，
You who abide by conduct with exalted qualities,你安住於具有崇高品德的行為中，
Victor who has perfected wisdom and non-attachment,已完美圓滿智慧與無著的勝者，
Omniscient one, unexcelled victor, I ask you:一切智的無上勝者啊，我向您請問：
“Many light rays streamed from your mouth,「許多光芒從你的口中流溢而出，」
Pervading the entire buddha realm with their light.遍滿整個佛剎的光芒。
After circling the buddha realm,繞行佛剎之後，
They returned and dissolved back into your crown protuberance.它們回到你的頭頂肉髻，融入其中。
“The Buddha does not smile without a reason.「佛陀不會無緣無故地微笑。
For whose sake did you smile today?您今天為了誰而微笑？
To whom will that prediction apply?那個授記將會應用在誰身上呢？
Resolve my uncertainty, savior of the world!請為我解除疑惑，世界的救度者！
“Who caused you to show such a smile,「誰讓你綻露如此微笑，
And illuminate the entire buddha realm?並照亮整個佛剎？
To whom does that great significance apply?那偉大的意義是指誰而言的呢？
With your supreme wisdom, whom do you predict?你以至高無上的智慧，預言了誰呢？
“The adornment of the buddha realms was exquisite,「佛剎的莊嚴是如此精妙，
And all beings too were gladdened.所有的眾生也都歡喜了。
We do not consider this to be haphazard,我們不認為這是偶然的，
Such a miraculous feat as it was.”這樣的奇蹟之舉啊。
11.55The Blessed One asked Ānanda, “Ānanda, did you see on this very spot the child Vijayarakṣa wearing ochre?”
11.55世尊問阿難：「阿難，你在這個地方見過穿著赭色衣服的小孩勝吉嗎？」
“Yes, Blessed One, I did,” Ānanda replied.
11.56“Ānanda,” said the Blessed One, “that child Vijayarakṣa is sitting with that very same body in the world system of Abhirati, the buddha realm of the thus-gone one Akṣobhya. Having practiced pure conduct in that buddha realm for his entire life, he will acquire dominion with that very body, just as Śakra, lord of the gods, has acquired dominion now. [F.199.b] Even after he dies and departs from that buddha realm, he will travel from buddha realm to buddha realm with that same body, never parting from the buddhas. Wherever he goes with that body he has obtained, he will acquire dominion. Then, after a countless eon he will fully awaken to unexcelled and perfect buddhahood, becoming the thus-gone one, the worthy one, the perfect buddha who perpetually illuminates the world systems called Anantajñānavicita. Ānanda, the lifespan of the thus-gone one Anantajñānavicita will be immeasurable, such that its precise number of eons will not be possible to measure, calculate, or imagine. The beings who dwell in that thus-gone one’s buddha realm will not be born from a womb. Rather, they will be miraculously born, appearing cross-legged upon lotuses. Ānanda, that buddha realm will be adorned with other immeasurable, exalted qualities.
11.56「阿難，那位童子勝吉正坐在妙喜世界中，那是如來不動如來的佛剎。他在那佛剎中一生修持清淨行，將用那同樣的身體獲得統治權，就如同帝釋天神現在獲得統治權一樣。他從那佛剎死亡離開之後，將用同樣的身體在各個佛剎之間往來，永遠不會與諸佛分離。無論他用那獲得的身體往何處去，都將獲得統治權。然後，經過無數劫之後，他將圓滿覺悟無上正等正覺，成為如來、應供、正等覺佛，永遠照耀名為無邊智光淨土的世界。阿難，那位如來無邊智光淨土的壽命是無法衡量的，其精確的劫數將無法計算、推算或想像。住在那如來佛剎中的眾生不會從子宮中出生，而是以奇異方式出生，呈現跏趺坐的姿態在蓮花上出現。阿難，那佛剎將以其他無數的殊勝品質所莊嚴。」
11.57“Ānanda, there are four qualities bodhisattvas may possess that will ensure that in their future lives too they will succeed in going forth, and will be told, ‘Monk, come join me!’ What are those four qualities? Ānanda, bodhisattvas, having gone forth themselves, should also cause others to go forth and lead them to rely on going forth in all of its aspects. Once they have gone forth, bodhisattvas should delight them with a Dharma discourse and encourage them to uphold it. Ānanda, bodhisattvas with this first quality will succeed in going forth in their next lives too, and will be told, ‘Monk, come join me!’
11.57「阿難，菩薩具足四種特質，將在未來世中也能成功出家，並且會被告知『比丘，來與我相應！』那四種特質是什麼呢？阿難，菩薩自己出家後，也應當促使他人出家，並引導他們在出家的各個方面都依靠出家。菩薩出家後，應當用法語使他們歡喜，並鼓勵他們奉持此法。阿難，具足這第一種特質的菩薩，將在未來世中也能成功出家，並且會被告知『比丘，來與我相應！』」
11.58“Second, Ānanda, bodhisattvas should themselves apply diligence in pursuit of the qualities of the buddhas, [F.200.a] and also lead others to uphold the application of diligence in pursuit of the qualities of the buddhas. Ānanda, bodhisattvas with this second quality will succeed in going forth in their next lives too, and will be told, ‘Monk, come join me!’
11.58「第二，阿難，菩薩自己應當精進追求諸佛的功德，[F.200.a]也應當引導他人堅持精進追求諸佛的功德。阿難，具有這第二種品質的菩薩在他們的後世也將成功地出家，並會被告知：『比丘，來加入我吧！』」
11.59“Third, Ānanda, bodhisattvas themselves should be forbearing and gentle, while also causing others to perfect forbearance and gentleness. They themselves should observe the quality of austerity, while they also establish others in the perfect quality of austerity. They themselves should be insightful, while they also establish others in perfect insight. Ānanda, bodhisattvas with that third quality will succeed in going forth in their next lives too, and will be told, ‘Monk, come join me!’
11.59「阿難，第三者，菩薩自己應當具足忍辱和溫和的品質，同時也要使他人圓滿忍辱和溫和。他們自己應當遵守苦行的品質，同時也要使他人建立完善的苦行品質。他們自己應當具有智慧，同時也要使他人建立完善的智慧。阿難，具有第三品質的菩薩將在他們的後世中繼續成功出家，並被告知『比丘，來跟我一起吧！』」
11.60“Fourth, Ānanda, bodhisattvas themselves should be skilled in means and possess the power of aspiration, while also leading others to uphold skill in means and imbuing others with the power of aspiration. Ānanda, bodhisattvas with these four qualities will succeed in going forth in their next lives too, and will be told, ‘Monk, come join me!’ and travel from buddha realm to buddha realm, attaining dominion wherever they go in that very body, while also remaining circumspect throughout.
11.60「阿難，第四，菩薩自己應當善於方便，具足願力，同時也要引領他人受持方便，使他人具足願力。阿難，具足這四種功德的菩薩在來世也將成功出家，並且會被告知『比丘，來加入我』，並且遍歷諸佛剎，在任何地方都能獲得主宰權，就在那個身體裡，同時也保持謹慎恭敬。
11.61“Ānanda, there are four qualities bodhisattvas may possess that will ensure that their progress toward unexcelled and perfect awakening will never relapse or be reversed. What are those four qualities? Ānanda, bodhisattvas should altruistically engender the mind set on unexcelled and perfect awakening. They should delight in a thus-gone one’s teaching. They should not rest content with merely hearing the Dharma. They should speak the truth without deception. [F.200.b] Ānanda, if bodhisattvas have those four qualities their progress toward unexcelled and perfect awakening will never be reversed or relapse.”
11.61「阿難，菩薩具備四種功德，他們趨向無上正等覺的進程將永遠不會後退或退轉。那四種功德是什麼呢？阿難，菩薩應當為了利益眾生而發起趨向無上正等覺的心。他們應當欣樂於如來的教法。他們不應該僅僅滿足於聽聞佛法。他們應當說真實語，不帶欺騙。阿難，如果菩薩具備這四種功德，他們趨向無上正等覺的進程將永遠不會退轉或後退。」
11.62The Blessed One then spoke these verses:
“Perfect in altruism,「圓滿利他心，
They will seek to see buddhas.他們會尋求親見諸佛。
They will not rest content with the Dharma.他們不會對法感到滿足而停止精進。
They will abide by true words.他們將遵守真實的言語。
“Seeing the suffering of beings,「看到眾生的苦，
They will engender altruism.他們會生起利他心。
Understanding altruism,明白利他心，
They will teach the Dharma to beings.他們將會向眾生傳授法。
“When hearing such teachings,「當聽聞這樣的教法時，
They are never satiated.他們永遠不會滿足。
It makes them apply diligence這使眾生精進修行
In developing their knowledge在培養他們的智慧
“They will always speak true words.他們將常說真實的語言。
They will abide by true words.他們會遵守真實的言語。
Just as they speak,就像他們所說的那樣，
So too will they be, and not otherwise.他們也就會如此，而不會有其他樣子。
“They will frequently rely upon他們將經常依靠
These four qualities,這四種品質，
And thus attain sublime awakening,從而成就殊勝覺悟。
And develop the finest of vision.並發展最殊勝的智慧眼。
“Upon hearing about such qualities,「聽聞到這樣的品質，
Whose maturation is explained to be其成熟被解釋為
Immeasurable and inconceivable,無量無思議，
Who would not abide by those qualities?誰會不遵守這些品質呢？
11.68“Ānanda, there are four qualities that ensure that the mindfulness of those who have perfectly embarked on the Great Vehicle will not deteriorate, that they receive encouragement from the gods, that they do not part from objects of generosity, and that they can serve as objects of generosity themselves in case there is no object of generosity present. The four are as follows: Ānanda, bodhisattva great beings are delighted to make others uphold unexcelled and perfect awakening. They are delighted to honor the thus-gone ones. They are delighted to pursue the Dharma. They also provide Dharma preachers with pleasant objects and upon seeing beings suffer they comfort them with fearlessness. [F.201.a] Ānanda, if bodhisattvas who have perfectly embarked on the Great Vehicle have those four qualities, then in their future lives they will not forget, and they will not part from objects of generosity. And even if no object of generosity can be found, they themselves will serve as objects of generosity.”
11.68「阿難，有四種功德，能使那些圓滿趣入大乘的人們的念不會衰退，能從天神那裡得到鼓勵，不會遠離佈施的對象，即使找不到佈施的對象，他們自己也能成為佈施的對象。這四種功德是：阿難，菩薩大士樂於使他人奉持無上正等正覺。他們樂於恭敬如來。他們樂於追求法。他們還為法師提供令人歡喜的事物，當看到眾生苦難時，他們用無畏來安慰他們。阿難，如果圓滿趣入大乘的菩薩具備了這四種功德，那麼在他們未來的生命中，他們將不會忘記，也不會遠離佈施的對象。即使找不到佈施的對象，他們自己也會成為佈施的對象。」
11.69The Blessed One then spoke these verses:
“They will honor the perfect buddhas,他們將恭敬正等覺，
And pay respect to the Dharma too.並恭敬地禮敬法。
They will also respectfully honor他們也將恭敬地尊敬
The monks who preach the Dharma.那些宣揚法的比丘。
“Upon seeing beings tormented by fear「看到眾生被恐懼所折磨
And suffering without a guide,以及沒有引導的苦難，
They will give them fearlessness,他們將給予眾生無畏。
And thus protect them from the torment of fear.因此保護眾生免於恐懼的折磨。
“Through that root of virtue「通過那善根
They will receive visions of buddhas.他們將看到諸佛的景象。
Gods will also encourage them,天神們也會鼓勵他們，
Saying, ‘Rise, you, and apply diligence!’說：『起來吧，你要精進啊！』
“If they do not see a buddha,「如果他們不見到佛陀，
They do not see a hearer,他們也看不到聲聞。
And they do not see a solitary buddha他們也看不到辟支佛
To serve as an object of generosity for this world,作為這個世界佈施的對象，
“They will renounce all by themselves,他們將自己放棄一切，
And go forth into homelessness.他們會出家進入無家可歸的狀態。
They will rely upon a tranquil forest他們將依靠寧靜的森林
And swiftly attain the five superknowledges.迅速證得五神通。
“Having attained the five superknowledges,「獲得五神通之後，
They will wander all around this earth.他們將在這個世界上四處遊歷。
Visiting towns and countries,遊歷城鎮和國家，
They will ensure that beings receive the Dharma.他們將確保眾生得到法。
“Having heard the Dharma from them,「聽聞了他們所傳的法，
Beings will abandon evil.眾生將捨棄惡行。
No longer perpetuating evil deeds,不再造作惡業，
Beings will become respectful.眾生將變得恭敬。
“Beings will go forth under their auspices,眾生將在他們的庇護下出家，
Thinking, ‘I will attain nirvāṇa under them,心想：「我將在他們的幫助下證得涅槃。」
For just as they became supreme due to the highest Dharma,就如同他們因為最高的法而成為至高者一樣，
I too will now do the same!’我現在也要這樣做！
“If one practices the Dharma,「如果一個人修習法，
Such qualities appear這樣的品質顯現
In oneself and others—在自己和他人身上——
So who would not constantly practice the Dharma?那麼誰不應該時常修持法呢？
“Therefore, those who pursue awakening「因此，那些追求菩提的人
Will practice those qualities.將會修習那些品質。
Their wisdom of awakening will be inconceivable他們覺悟的智慧將是不可思議的
And they will not regress from it. [F.201.b]他們就不會從中退轉。
“I too relied on those in the past,「我也曾經依靠過那些人，
And am thus supremely exalted.因此而得到最高的榮耀。
Having intensively trained in those qualities,經過密集地培養這些品質，
The wisdom of awakening was not difficult to discover.覺悟的智慧並不難以發現。
“I am a fully awakened one in the world;「我是世間的正覺者；
I am unexcelled in the world.我在世間無人能及。
Of unexcelled wisdom—what a delight!無上智慧，多麼令人歡喜啊！
11.81“That is why, Ānanda, according to that explanation, bodhisattva great beings by all means should obtain those qualities and thus be understood to bring benefit through those qualities.
11.81「阿難，正因為這個緣故，根據這個解說，菩薩大士們無論如何都應當獲得那些品質，因此應當被理解為通過那些品質而帶來利益。
11.82“Ānanda, a countless eon ago there appeared in this world a king called He Who Resounds Throughout the Quarters. Ānanda, a son was born to the main wife of that king. Ānanda, as soon as the boy was born, the gods proclaimed in unified cadence and wording, ‘A being who practices the Dharma has come into the world!’ Ānanda, upon hearing those words, the prince was scared, thinking, ‘What is this, Dharma or non-Dharma?’
11.82「阿難，無數劫前，這個世界出現了一位名叫四方回響王的國王。阿難，這位國王的正妃生了一個兒子。阿難，這個男孩剛一出生，天神們就用統一的聲調和措辭宣布說：『一位修習法的眾生來到這個世界了！』阿難，王子聽到這些話後，感到害怕，心想：『這是什麼，是法還是非法？』」
11.83“Ānanda, when about seven years had passed after the prince was born, he went before the king, prostrated to his feet, and sat to one side. Seated there, he said to the king, ‘Father, what is this, Dharma or non-Dharma?’
11.83「阿難，王子出生後約七年，他來到國王面前，向國王的腳下頂禮，然後坐在一旁。坐好後，他對國王說：『父親，什麼是法？什麼是非法？』」
11.84“The king responded to the boy with this verse:
“ ‘The Dharma—by which the evil deed of taking life is abandoned;「法是：捨棄殺生的惡業；
Generosity, restraint, and pure conduct are observed;佈施、制戒、清淨行得以保持；
And the qualities of gentleness and discipline are adhered to—溫和與戒律的品質得以堅持——
Is praised by the noble ones.’為諸賢聖所稱讚。'
11.85“Ānanda, the prince then spoke these verses to his father:
11.85「阿難，王子隨後對他的父親說出這些偈頌：
“ ‘Father, can householders,「父王，居士能否
Who wield dominion over Jambudvīpa,統治閻浮提的人，
Rely on the Dharma, the Dharma of which you speak to me?依靠這個法，就是你對我說的法嗎？
Please clarify this question I have posed.請為我闡明我提出的這個問題。
“ ‘Tell me if they can. [F.202.a]「請告訴我他們是否能夠。
You should tell me if I can.你應該告訴我，我能不能。
There are no truth-tellers in the hells;地獄中沒有說實話的人；
They will not partake of negative destinies at all.他們根本不會墮入負面的命運中。
“ ‘Those who tell lies will go to negative destinies.「那些說謊的人會墮入惡趣。
They will reach the Hell of Incessant Pain and experience suffering.他們將墮入無間地獄，經歷無盡的苦。
Therefore, please cast off lies,因此，請拋棄謊言，
And tell me the truth in true words!’要我說出真實的話語！'
“Ānanda, the king then spoke these verses to the prince:阿難，那位國王隨後對王子說了這些偈頌：
“ ‘Those who wield dominion over Jambudvīpa「那些統治閻浮提的人們
Are unable to rely on the entire Dharma.無法依靠整個法。
If they rule the earth with the weapon of a scepter,假如他們用權杖的武器統治大地，
Where, boy, would the Dharma appear for them?那麼，小子，法會在哪裡為他們顯現呢？
“ ‘I harm living beings—「我傷害眾生——
With those who do not immediately heed my command,對於那些不立刻服從我命令的眾生，
I steal their enjoyments, punish them,我奪取他們的快樂，懲罰他們，
And then put them in jail.然後把他們投入牢獄。
“ ‘When they get out to behold the fine land,「當他們出獄去看那美好的土地時，
They will be frightened of our cities.他們會害怕我們的城市。
When they hear that the king is coming, they are frightened,當他們聽聞國王駕臨時，他們感到恐懼，
And wander from place to place.在各地流浪徘徊。
“ ‘When I was immersed in such matters,「當我沉溺於這些事情時，
If there was a person that slighted me, the king,如果有人輕慢我，這位國王的話，
The king would know and say, “Punish him!”國王就會知道而且說：「懲罰他！」
Thus he would be offered and delivered to me.這樣他就會被送交到我的面前。
“ ‘I did not know that was wrong,「我不知道那是錯的，
And so committed evil for the sake of others.因此為了他人而造作了惡業。
I ordered, “By all means, henceforth beat, capture, and kill,我命令說：「無論如何，從今以後要打、抓捕和殺害，」
To prevent them from committing evil against my instructions.”為了防止他們違背我的命令而做出惡行。
“ ‘If others were to act in emulation of that「如果他人都效法那樣
My territory would thus suffer.我的領地就會因此而遭受苦難。
I would punish them by destroying them,我將通過摧毀他們來懲罰他們，
And based on that, the cities would be afraid.基於這樣的原因，各個城市就會感到恐懼。
“ ‘A fierce king who is hard on the people「一位對人民嚴厲的凶暴國王
Will immediately frighten beings.會立即使眾生感到恐懼。
You will thus be taught to have compassion for beings when harming them,這樣你就會被教導在傷害眾生時要對他們懷有慈悲心。
And not to be attached to victory.’而不執著於勝利。
“Then the boy, upon hearing those words,那時這個少年，聽到這些話語後，
Spoke these verses to the king:對王說出了這些詩句：
‘I have become sad and am suffering.我已經變得悲傷，並在承受苦。
Father, I long to rely on the Dharma.父親，我渴望依止於法。
“ ‘Father, I am not interested in dominion here, [F.202.b]「父親啊，我對於這裡的統治沒有興趣，
For I would commit evil for the sake of others.因為我會為了他人而造作惡業。
Abandoning parents and kingdom,舍棄雙親與國土，
Father, I long to pursue the Dharma.父親，我渴望追求法。
“ ‘Father, if you do not let me go,「父親，如果你不讓我去，
I will kill myself, Father!我會自殺，父王！
I will drink poison, or throw myself off a mountain into a chasm!我會喝毒藥，或者從山上跳下懸崖！
I will kill myself with a weapon, Father!’我會用武器自殺，父王！
“Hearing those words, the king was displeased and said,「國王聽到那些話，感到不悅，於是說道，」
‘Prince, listen to these words of mine!王子，你要聽我的話！
Prince, you should continually indulge in desire!王子，你應該經常沉溺於貪欲！
I will attend to the kingdom!我會照顧王國！
“ ‘Prince, do not go forth from the home!「王子，不要出家！
Prince, frolic in the garden!王子，在花園裡盡情嬉戲吧！
I will give you many lavish enjoyments!我會給你許多豐富的享樂！
Prince, what good do you think going forth will bring you?王子，你認為出家會為你帶來什麼好處呢？
“ ‘First indulge in exquisite pleasures, one by one!「先逐一享受細緻的快樂！
Then you can go forth once the enjoyments are spent!’等到這些樂受都享受完了，那時候你再出家吧！
The prince replied, ‘At the same time, I find a few faults in this,王子回答說：「同時，我在這方面發現了一些過失，
So in this short life I will give rise to nirvāṇa alone.所以在這短暫的人生中，我將獨自實現涅槃。
“ ‘I will not be content indulging my desires.「我不會滿足於沉溺於貪欲。
I would through this create faulty and afflicted karma.我會因此而造作有過失和煩惱的業。
I will go forth faultlessly and practice the Dharma.我將清淨出家，修習正法。
I will rely on love to benefit all beings.我將依靠慈愛來利益所有眾生。
“ ‘I will dwell alone in forested places.「我將獨自住在森林中。
From that great bliss will come.從那份大樂會產生。
By adhering to discipline I will practice pure conduct and be tranquil.我透過遵守戒律來修習清淨行，並能得到安寧。
I will thus rely on hundreds of forests.我將依靠數百個森林。
“ ‘You should go forth in emulation of me.「你應該像我一樣出家。
What good to you are the territory and its cities?領地和城市對你有什麼好處呢？
By committing evil for the sake of others,為了他人而造作惡業，
You will dwell in negative destinies and experience suffering there.你將住在惡趣中，並在那裡經歷苦難。
“ ‘Then you will swallow「那時你將吞嚥
The giant metal ball of terror, Father!巨大的恐怖金屬球，父親啊！
By committing incomparable evil,由於造作無可比擬的罪惡，
Beings are born into the hells.眾生生於地獄。
“ ‘Their bodies will be pinned down with a metal spike,「他們的身體將被金屬尖刺釘住，
Then crushed from above with a metal door leaf.然後從上面用金屬門板壓碎。
Metal ploughs will appear there,金色的犁會出現在那裡，
That crush their bodies completely.完全摧毀他們的身體。
“ ‘Those with especially heinous karma「那些業障特別深重的人
Will be placed by Harikeśa upside down inside vases,將被哈里克舍倒立放入容器中，
And be frightened by metal clubs. [F.203.a]並被金屬棍棒所驚嚇。
They will be made to endure that sensation for many years.他們將被迫忍受那種感受許多年。
“ ‘They will not be killed there, moreover,「他們在那裡不會被殺死，而且，
But be sustained by their wicked actions.但會因他們的惡業而受到支撐。
Once the karma is spent, they will gain freedom;業報窮盡後，他們將獲得解脫；
Such is the fruition of wicked actions.這就是惡行的果報。
“ ‘But when death comes to their bodies,「但當死亡來臨於他們的身體時，
They will enter terrifying firepits.他們會進入令人驚懼的火坑。
These will severely burn their bodies,這些火焰將嚴重燒灼他們的身體，
Then overwhelm them with terrifying flames.然後用可怕的烈火淹沒他們。
“ ‘When they have escaped from the pits of fire,「當他們從火坑中逃脫時，
They will scale a steep rock mountain,他們會攀爬陡峭的石頭山。
Which is blazing with terrifying flames.那裡燃燒著駭人的烈火。
Then, they will enter a swamp of filth.然後，他們將進入一片污穢的沼澤。
“ ‘That will also be blazing with terrifying flames,「那也將熊熊燃燒著恐怖的烈火，
And they will then eat with mouths like needles.他們將用如針般的嘴巴進食。
Then, mired in that for ten million years,然後，在那裡陷沒十百萬年，
They will emerge from it only after one hundred such lifetimes.他們要經過一百個這樣的壽命才能從中脫離。
“ ‘Then, there are also frightening groves of arrows there,「那時，那裡還有可怕的箭林，
Which will inflict supremely awful pain upon them.會對他們造成無比可怕的痛苦。
They will be shredded by sword-like leaves,他們將被像劍一樣的葉子割裂破碎。
Surrounded by terrifying flames.被可怕的火焰所包圍。
“ ‘As soon as they enter those groves,「他們一進入那些樹林，
Gusts of wind will emerge from the four quarters.四面八方將會刮起強勁的風。
The swords, thus rustled by the blowing winds,被吹動的劍，因此被風吹得颯颯作響，
Will lacerate their bodies all over.會將他們的身體割傷得到處都是。
“ ‘When they have escaped from those groves,「當他們逃離那些樹林後，
They will enter other terrifying groves.他們將進入其他可怕的樹林。
There they will be killed by sword-like leaves在那裡，他們會被像劍一樣的葉子所殺害。
And revived by leaves that are like razors.又被如刀片般的葉子所復活。
“ ‘As soon as they enter the terrifying sword groves,「他們一進入令人恐懼的刀劍樹林，
Wind will rise from the four quarters.風從四方吹起。
With the wind thus roused, they will be cut with sword leaves,當風如此掀起，他們就會被劍葉所割。
And then their bodies will be cut to pieces.然後他們的身體將被切成碎片。
“ ‘Then, as their bodies are being cut up,「那時，當他們的身體被切割時，
The swords blown by the wind will fall,被風吹起的劍葉會落下來，
And the sword-leaves will pierce their bodies.劍葉會刺穿他們的身體。
They will experience such sensations of pain there.眾生將在那裡經歷這樣的痛苦感受。
“ ‘After having experienced such pain for many years,「經歷了這樣的痛苦許多年之後，
They will be transformed and enter molten rivers.他們將會變身進入熔融的河流。
Having experienced pain there for many years,在那裡經歷多年的痛苦之後，
They will be transformed and enter swiftly rushing molten rivers.他們會被轉變，迅速進入奔流的熔融河流。
“ ‘Into that torrent of boiling copper and iron,「流入沸騰的銅鐵洪流之中，
Deep and rushing with a thousand waves, [F.203.b]深邃湍急，千浪翻騰，
People will fall headlong and die.人們會頭向下墜落而死亡。
They will die submerged by the force of waves.他們會被波浪的力量淹沒而死亡。
“ ‘Submerged by the force of these giant waves,「被這些巨浪的力量淹沒，
They will then enter the river of terror,他們將進入恐怖之河。
And die there by sinking without reaching the bottom.在那裡沉沒而死亡，卻永遠無法觸及底部。
Who would want to endure that pain?誰會想要承受那種痛苦呢？
“ ‘Once they have crossed,「一旦他們渡過去，
Violent and terrifying rākṣasas dwelling on the banks,住在河岸上的暴烈恐怖羅剎，
Who gnash their teeth and have greenish-orange hair,他們磨牙咧嘴，頭髮呈青綠色。
Will chase them down at a run, and capture them.會快速追趕他們，並將他們抓住。
“ ‘Once captured they will be asked,「一旦被捕獲，他們就會被問道，
“Friends, show us what you eat! What would you like?”「朋友們，請給我們看看你們吃什麼！你們想要什麼？」
Their reply will be: “We would like to eat some food,他們的回答將會是：「我們想吃一些食物，」
For we are hungry.”因為我們很餓。
“ ‘Quickly seized by those supremely terrifying beings,「被那些最可怕的眾生迅速捉住，
They will be tossed atop a metal surface,他們將被拋擲到金屬表面上，
Their bodies will be split open,他們的身體將會被撕裂。
And they will be fed the metal balls that fall to earth.而且他們會被餵食從天而降的金屬球。
“ ‘Burned inside and out,「『內外俱焚，
They will cry out, “We are being scorched and roasted!”他們會哭喊說：「我們被烤焦了！」
They will fall into a gushing, painful river—他們會墮入一條湍急的痛苦之河—
A river with water they perceive as icy.一條河流，他們感知其中的水是冰冷的。
“ ‘Thereafter they will enter the swamp of filth,「隨後他們將進入污穢的沼澤，
And likewise the mountain and the forest of razor blades,同樣還有刀刃山和剃刀森林，
As well as the terrifying firepits,以及令人恐懼的火坑，
Thus experiencing those sensations again and again.如是反覆體驗那些感受。
“ ‘This kingdom of yours is not permanent, Father.「你的這個王國不是永恆的，父親。
Īśvara does not follow far behind.大自在天不會跟隨太遠。
“Life force, kingdom, and likewise, pleasures—「命、國家，以及同樣的快樂——
Everything is impermanent,” taught the victorious ones.「一切都是無常，」勝者教導說。
“ ‘Henceforth do as I say, Father!「從今以後，就按照我說的去做吧，父親！
Renounce everything and go forth!舍棄一切，出家吧！
After dying and departing from this life you will delight in pleasant destinies!死後離開此生，你將在善趣中歡樂！
You will be free from all suffering, Father!你將遠離一切苦，父親！
“ ‘Abiding by discipline and concentrations, and with a loving attitude,「遵持戒和定，以慈悲的心態，
Dwelling in isolated, tranquil forests—住在偏遠寧靜的森林裡——
Who would not want to be like me?誰不想像我這樣呢？
You will become like Brahmā.’你將成為梵天一樣的存在。
“Once the prince had taught in this way,「王子這樣教導後，
He abandoned the kingdom and perfectly went forth. [F.204.a]他舍棄了王國，圓滿地出家了。
The king and the queen did the same,國王和王后也都這樣做了，
So there was no one at all to thwart him.所以完全沒有人能夠阻礙他。
“In pursuit of the bliss of concentration,「為了追求定的安樂，
He went forth and pursued the Dharma.他出家修行，追求法道。
He attained the superknowledges and became a king of sages,他證得了神通，成為聖者之王，
Teaching the Dharma to benefit the world.為了利益世界而說法。
“Through teaching that phenomena are selfless,透過教導諸法無我，
His thoughts were calmed, his mind tranquil.他的思想得到了平靜，他的意念寧靜祥和。
He said, ‘There is no self or anything belonging to a self.他說：「沒有自我，也沒有自我所擁有的東西。」
The so-called “self” has never been perceived.’所謂的「自我」從來未曾被感知過。」
“As that king of sages taught that Dharma,「如同那位聖者之王宣說了那個法，
Of how all phenomena are neither bound nor liberated,關於一切法既不被束縛，也不被解脫。
And how there is no sentient being and nothing belonging to a self,以及沒有眾生，也沒有自我的所有物。
You should reflect on that and perfectly discern it!你應該反思這點，並完美地辨別它！
“Upon hearing that king of sage’s Dharma,「聽聞那位聖者之王的法，
Many hundreds of thousands assembled there.無數百千眾生聚集於此。
Then the king went forth,於是國王出家了，
And the queen, too, went forth under the auspices of his teaching.皇後也在他的教法庇護下出家了。
“Having gone forth under the sage,「在聖者門下出家，
They thought, ‘Where such teachings exist,他們心想，『凡是有這樣的教法存在的地方，
On which the sage has embarked,聖者所踏上的道路。
We too must acquire those!’我們也必須獲得那些！
“Thus training as the sage taught,「像這樣按照聖者的教導來修行，
They all embarked on this for supreme awakening.他們都為了無上覺悟而踏上了這條道路。
They all became destined for awakening,他們都註定要成就菩提。
And then awakened to buddhahood, quelling all.隨後便覺悟證得佛果，清除一切。
“If you, Ānanda, have doubt「假如你，阿難，有疑惑
That the prince from that time,那位王子從那時起，
Who upon being taught the Dharma,誰在被傳授法之後，
Pursued it fully and went forth, was someone else,完全地追求它而出家，是別人，
“Do not, Ānanda, have doubt about this!「阿難，你不要對此有疑惑！
For I was the prince then.因為那時我是王子。
I acted for the great welfare of beings.我為了眾生的大利益而行動。
I also established them in the supreme vehicle.我也將他們安立在最高乘中。
“Having turned the wheel of Dharma then,「那時我轉動了法輪，
I never allowed my diligence to wane.我始終不曾懈怠精進。
I never abandoned my resolve.我從未放棄我的決心。
I trained constantly and consistently.我不斷精進修行，堅持不懈。
“I relied on those qualities continuously;「我始終依靠那些品質；
I never doubted peace,我從不懷疑涅槃。
Thinking that I could not attain awakening.認為我無法得證菩提。
“I always had the aspiration for awakening.「我總是具有對菩提的嚮往。
I constantly applied sublime diligence. [F.204.b]我始終精進不懈地修行。
I constantly sought out well-spoken teachings.我經常尋求善妙的教法。
My joy thus became unexcelled.我的喜世界由此變成了無上的喜悅。
“Therefore, if those who want awakening「因此，如果那些想要菩提的人
Train as I have trained,按我修行的方式來修行，
Their training will never regress from awakening,他們的修行將永遠不會從菩提中退轉。
And they will turn the sublime wheel of Dharma.”他們就會轉動殊勝的法輪。
11.140This concludes the eleventh chapter.
