The Pure Retinue
清淨的眷屬
12.1“Ānanda, there are four qualities that bodhisattvas may have that will equip them with mindfulness, realization, intelligence, propriety, experience, and comportment. What are those four qualities? Ānanda, bodhisattvas apply effort to pursue such qualities. Once they have found them, they also become accomplished in those qualities. Adhering to them themselves, they also lead many other beings to uphold the same qualities. Leading them to uphold them, they also delight them with Dharma discourses and thus encourage them.”
12.1「阿難，菩薩具有四種特質，可以令他們具足念、證悟、智慧、恭敬、經歷和修為。那四種特質是什麼呢？阿難，菩薩努力追求這些特質。一旦他們找到了這些特質，他們也就在這些特質上得到成就。他們自己堅持這些特質，也帶領許多眾生來守持同樣的特質。帶領他們守持這些特質，他們也用法語令他們歡喜，從而鼓勵他們。」
12.2The Blessed One then spoke these verses:
12.2世尊於是說出這些偈頌：
12.4“Moreover, Ānanda, for the sake of such teachings, bodhisattvas should constantly follow Dharma preachers, thinking, “How awful if those teachings were to disappear after I hear them! How awful if any Dharma were to go to waste!”
12.4「再者，阿難，為了這樣的教法，菩薩應當經常親近法師，心想：『如果我聽聞了這些教法之後它們卻消失了，那多麼糟糕！如果任何法都被浪費了，那多麼糟糕！』」
12.5The Blessed One then spoke these verses:
12.5世尊於是說出了以下的偈頌：
12.8“Moreover, Ānanda, even while bodhisattva great beings teach the Dharma to others, precisely as they heard and mastered it, they do not regress from the Dharma. Ānanda, what makes bodhisattvas regress from the Dharma? It is the following: Although they teach the Dharma about profound emptiness, they may teach based on alms, bedding, seating, medicine, and utensils, such that they are given material objects first and then teach. In that case, although others are indeed taught the Dharma, this has in no way been engaged in properly. Thus, Ānanda, do bodhisattvas regress from the Dharma.”
12.8「而且，阿難，菩薩大士教導他人法時，正如他們所聽聞和掌握的那樣，他們不會從法退轉。阿難，是什麼使菩薩從法退轉呢？是以下這樣的情況：雖然他們教導關於深妙空性的法，但他們可能是基於供養、臥具、座位、藥、器具而教導，如此一來，他們先被給予物質的東西，然後才教導。在這種情況下，雖然他人確實被教導了法，但這絕不是正確的做法。因此，阿難，菩薩就這樣從法退轉了。」
12.9The Blessed One then spoke these verses:
12.9世尊隨後說出了這些偈頌：
12.15“Furthermore, Ānanda, bodhisattva great beings pursue the Dharma. [F.205.b] They do not maintain any depravity as Dharma preachers. They do not maintain anything deemed to be faulty. They pursue the Dharma according to the Dharma. They pursue the Dharma with the intention of engaging in the Dharma. Ānanda, how do bodhisattvas pursue the Dharma according to the Dharma? When they practice according to their preceptor’s and teacher’s command, they do what they have done and they joyfully make use of the religious robes, alms bowl, bedding, seating, medicines, and utensils. Thus, Ānanda, should bodhisattvas pursue the Dharma.”
12.15「再者，阿難，菩薩大士追求法。作為法師，他們不保持任何不當的行為。他們不保持任何被認為有缺陷的東西。他們按照法來追求法。他們懷著從事法的意圖來追求法。阿難，菩薩應當如何按照法來追求法呢？當他們按照戒師和師父的吩咐而修行時，他們做過應該做的事，並歡喜地使用法衣、缽、臥具、坐具、藥和器具。因此，阿難，菩薩應當這樣追求法。」
12.16The Blessed One then spoke these verses:
12.16世尊隨即說出了這些偈頌：
12.57The venerable Ānanda then said to the Blessed One, “Blessed One, given that the Thus-Gone One, the Worthy One, the perfect Buddha acquired such an abundance of merit, it is wonderful that the Blessed One’s previous bodies would also be so exalted. Blessed One, has the monk called Wise One who appeared then passed into nirvāṇa?”
12.57尊者阿難於是對世尊說道：「世尊，既然如來、應供、正等覺佛積聚了這般豐厚的功德，世尊過去的身軀也同樣高貴超越，這實在令人歡喜。世尊，那時出現的名叫智者的比丘是否已經進入涅槃了？」
12.58“No, Ānanda,” said the Blessed One, “that monk has still not passed into nirvāṇa. For, Ānanda, he is practicing bodhisattva conduct under this teaching of mine.”
12.58「阿難，不是這樣，」世尊說道，「那位比丘還未進入涅槃。阿難，他正在我的教法下修持菩薩行。」
12.59The venerable Ānanda then said to the Blessed One, “Blessed One, how wonderful it is that, although the merchant Rūpavati has fully awakened to unexcelled and perfect buddhahood based on the collection of roots of merit he gained by serving and honoring the Dharma preacher Wise One, the monk Wise One has still not fully awakened to unexcelled and perfect buddhahood.”
12.59尊者阿難對世尊說：「世尊，多麼神妙啊！商人妙色雖然因為供養和恭敬法師智者而積集的功德善根，已經圓滿成就無上正等正覺，但比丘智者至今還未圓滿成就無上正等正覺。」
12.60The Blessed One said to the venerable Ānanda, “Ānanda, the monk Wise One did not perfectly embark as I perfectly embarked. [F.207.b] For, Ānanda, the monk Wise One perfectly embarked through the vehicle of pleasure, not through the vehicle of suffering, whereas I, Ānanda, reached perfection over a long period of time through the vehicle of suffering. Moreover, Ānanda, while I was previously practicing bodhisattva conduct over a long period of time I made the aspiration, ‘As long as beings suffer and most of them are inclined toward negative destinies, fall into negative destinies, and have fallen into negative destinies, I will, having awakened to unexcelled and perfect buddhahood, completely free those beings from suffering!’
12.60世尊對尊者阿難說：「阿難，比丘智者的出發方式與我的出發方式並不相同。阿難，比丘智者是通過快樂之道而完美出發的，而不是通過苦難之道，然而我阿難，是經歷了很長的時間，通過苦難之道才達到圓滿的。而且，阿難，當我之前長期修習菩薩行的時候，我曾經發願：『只要眾生仍在遭受痛苦，且大多數眾生傾向於墮入惡趣、已經墮入惡趣、正在墮入惡趣，我就將證悟無上正等正覺，完全解脫那些眾生的苦難！』
12.61“Ānanda, I cannot even illustrate with any analogy how the monk Wise One initiated a vow, made a vow, persevered, and aspired, nor for how long, Ānanda, the monk Wise One has journeyed toward unexcelled and perfect awakening through such a great vow. Yet the monk Wise One has perfectly set out for unexcelled and perfect awakening, for he has accumulated and is still accumulating roots of virtue with the thought, ‘May all the beings who behold me while I am practicing bodhisattva conduct resolutely go forth through the Great Vehicle, or the vehicles of the hearers or solitary buddhas.’ ”
12.61「阿難，我無法用任何比喻來說明智者比丘發起誓願、立下誓願、堅持不懈並做出願力的情況，也無法說明阿難啊，智者比丘為了這樣偉大的誓願而朝向無上正等覺走了多長的時間。然而智者比丘確實為無上正等覺做好了完整的準備，因為他正在積累善根，也將繼續積累善根，其心念是：『願所有在我修行菩薩行時看見我的眾生，堅定地通過大乘、或聲聞乘或獨覺乘而出家。』」
12.62The venerable Ānanda then asked the Blessed One, “Blessed One, is the monk Wise One who appeared back then present in this retinue?”
12.62尊者阿難於是問世尊說：「世尊，那時出現的比丘智者，如今在這個眷屬中嗎？」
“Ānanda, the monk who was called Wise One then is present right here,” said the Blessed One. “He is this one seated before me.”
「阿難，當時那位名叫智者的比丘就在這裡，」世尊說，「他就是坐在我面前的這一位。」
12.63“Blessed One, how amazing this assembly of pure beings is!” the venerable Ānanda exclaimed.
12.63「世尊，這個清淨有情的眷屬是多麼令人驚歎啊！」尊者阿難驚嘆道。
“Indeed, Ānanda, [F.208.a] indeed,” agreed the Blessed One, “Ānanda, the assembled retinue of great and pure beings is, accordingly, an assembly of bodhisattvas, an assembly of lions, an assembly of fearless ones, and an assembly of great elephants.”
「確實如此，阿難，確實如此，」世尊同意道，「阿難，這群聚集的偉大清淨眾生的眷屬，相應地說，是菩薩的集會，是獅子的集會，是無畏者的集會，也是大象的集會。」
12.64“Blessed One, why is this called a great assembly and an assembly of lions?” asked Ānanda.
12.64「世尊，為什麼稱這為大眾集會和獅子集會呢？」阿難問道。
“Ānanda,” replied the Blessed One, “it is called a great assembly and an assembly of lions because it dons the armor of immeasurable, innumerable beings to vanquish the great darkness of ignorance.
「阿難，」世尊回答說，「之所以稱為大眾集會和獅子集會，是因為它穿戴著無量無數眾生的盔甲，來摧毀無明的大黑暗。」
12.65“Ānanda, it is like this, as a simile: Wherever the lion, the king of beasts, settles and resides no one else can settle. Lesser creatures, unable to withstand the odor, will flee, and when they happen to cross that place, they will fall to the ground on their backs upon smelling that odor. Likewise, Ānanda, wherever the assembly of great lions resides, Ānanda, no others—such as Māra, the gods from the realm of Māra, or any other beings under Māra’s spell—can settle. If they should happen to set foot in that place, they will feel pain and unhappiness and will have to leave the entourage and disappear right at that very moment. Unable to withstand the charisma of those fearless great lions, they take their leave from them.
12.65「阿難，是這樣的，打個比喻：獅子是獸中之王，無論牠在哪裡居住，其他任何生物都無法在那裡安定下來。較小的生物因為無法承受獅子的氣味，就會逃奔。如果牠們碰巧經過那個地方，一聞到獅子的氣味，就會仰面跌倒在地。同樣地，阿難，菩薩大獅子的集會無論在哪裡居住，阿難，沒有任何其他者——比如魔、來自魔的領域的天神，或任何其他受魔控制的眾生——能在那裡安定下來。如果他們碰巧踏入那個地方，就會感到痛苦和不快樂，必須立即離開眷屬並消失。他們因為無法承受那些無所畏懼的大獅子的威勢，就只好離開他們。」
12.66“Ānanda, it is also like this, as a simile: When a lion, the king of beasts, with his mane and charisma, roars three times, it can be heard as far as a league away. Then even ordinary lions present throughout that distance are frightened, let alone other, lesser kinds of wild animals. Even when the elephants in musth hear that sound, they urinate and defecate, and then disband, trumpeting loudly to one another.
12.66「阿難，又譬如獅子，眾獸之王，具足鬃毛與威光，吼聲三次，聲音可傳到一由旬之遠。那麼即使在那個距離範圍內的普通獅子也會感到恐懼，何況是其他較低等的野獸。即使在發情期的大象聽到那聲音，也會驚惶失措、大小便失禁，然後四散奔逃，彼此大聲鳴叫。」
12.67“Likewise, Ānanda, in the assembly of great lions, [F.208.b] the assembly of those of venerable family, the assembly of the fearless, bodhisattvas who are unruly are included in name alone. Thus, for instance, when ordinary lions hear the lion’s roar, they feel compelled to hide in mountain fissures. Likewise, Ānanda, unruly bodhisattvas with poor conduct, who chase after renown, fame, and praise, and who revere the name, cadence, and sound of ‘self,’ will flee, frightened and scared, and thus fall off steep cliffs. This is because, Ānanda, bodhisattvas who engage in perceptions other than the words empty, signless, and wishless, and who are strongly attached to self, the aggregates, the elements, the sense sources, discipline, absorption, the path, nirvāṇa, the fruition, and the great nirvāṇa of a buddha’s awakening, will not be able to bear them. For, Ānanda, the words emptiness, signlessness, and wishlessness are words with magnitude.
12.67「同樣地，阿難，在偉大獅子的集會中，也就是尊貴家族的集會、無畏者的集會裡，行為不檢的菩薩只是名義上被包括在內。舉例來說，當普通獅子聽到獅子的吼聲時，牠們會急著躲進山縫裡。同樣地，阿難，行為不檢、品行不良、追逐名聲、名望和讚譽，並執著於『自我』的名字、音韻和聲音的菩薩，會驚恐逃竄，因此墜下陡峭的懸崖。這是因為，阿難，那些從事空性、無相和無願這些詞語以外的想法，並對自我、蘊、界、處、戒、定、道、涅槃、成果和佛陀菩提的大涅槃有強烈執著的菩薩，將無法承受他們。因為，阿難，空性、無相和無願這些詞語是具有威力的詞語。」
12.68“Ānanda, although the Thus-Gone One teaches the Dharma, ‘All phenomena are empty,’ there is no emptiness whatsoever—there is no emptiness belonging to anything whatsoever, there is no emptiness of anything whatsoever, and there is no emptiness in anything whatsoever.
12.68「阿難，雖然如來說法『一切法皆是空性』，但實際上並無任何空性——沒有屬於任何事物的空性，沒有任何事物的空性，也沒有存在於任何事物中的空性。」
12.69“Ānanda, although the Thus-Gone One teaches the Dharma, ‘All phenomena are signless,’ there is no signlessness whatsoever—there is no signlessness belonging to anything whatsoever, there is no signlessness with anything whatsoever, and there is no signlessness in anything whatsoever.
12.69「阿難，雖然如來教導法『一切法無相』，然而沒有無相可言——沒有任何東西的無相，沒有與任何東西相關的無相，也沒有在任何東西中的無相。」
12.70“Ānanda, although the Thus-Gone One teaches the Dharma, ‘All phenomena are wishless,’ there is nothing to be attained whatsoever—there is nothing to be attained of anything whatsoever, [F.209.a] there is nothing to be attained by anyone whatsoever, and there is nothing to be attained in anything whatsoever.
12.70「阿難，如來雖然宣說法『一切法無願』，然而沒有任何所得——沒有任何事物的所得，沒有任何人的所得，也沒有任何事物中的所得。」
12.71“Ānanda, although the Thus-Gone One teaches that ‘the Dharma should be actualized,’ there is nothing to actualize whatsoever—there is nothing to actualize belonging to anything whatsoever, there is nothing to actualize by anyone whatsoever, and there is nothing to actualize in anything whatsoever.
12.71「阿難，雖然如來教導『法應當現證』，然而沒有任何應當現證的事物——沒有任何東西有應當現證的，沒有任何人能現證任何事物，也沒有任何應當現證之物存在於任何處。
12.72“Ānanda, although the Thus-Gone One teaches that ‘the Dharma should be cultivated,’ there is nothing to cultivate whatsoever—there is nothing to cultivate belonging to anything whatsoever, there is nothing to cultivate by anyone whatsoever, and there is nothing to cultivate in anything whatsoever.
12.72「阿難，雖然如來宣說『應當修習法』，然而實無所修——無任何法可修，無任何人能修，亦無任何處可修。」
12.73“Ānanda, although the Thus-Gone One teaches that ‘the Dharma should be developed,’ there is nothing to be developed whatsoever—there is nothing developed belonging to anything whatsoever, there is nothing to be developed by anyone whatsoever, and there is nothing to be developed in anything whatsoever.
12.73「阿難，雖然如來教導『法應當開展』，但沒有任何東西可以開展——沒有屬於任何事物的被開展之物，沒有任何人能開展的東西，也沒有在任何事物中被開展的東西。」
12.74“Ānanda, although the Thus-Gone One teaches that ‘phenomena are conditioned,’ there is nothing conditioned whatsoever—there is nothing conditioned belonging to anything whatsoever, there is nothing conditioned by anything whatsoever, and there is nothing conditioned in anything whatsoever.
12.74「阿難，雖然如來教導『法是有為的』，但實際上沒有任何有為之物——沒有屬於任何事物的有為，沒有由任何事物造成的有為，也沒有存在於任何事物中的有為。」
12.75“Ānanda, although the Thus-Gone One teaches that ‘phenomena are unconditioned,’ there is nothing unconditioned whatsoever—there is nothing unconditioned belonging to anything whatsoever, there is nothing unconditioned by anything whatsoever, and there is nothing unconditioned in anything whatsoever.
12.75「阿難，雖然如來說『法是無為的』，但實際上沒有任何無為——沒有屬於任何事物的無為，沒有任何事物所造成的無為，也沒有存在於任何事物中的無為。」
12.76“Ānanda, although the Thus-Gone One teaches that ‘phenomena are afflicted,’ there is nothing afflicted whatsoever—there is nothing afflicted belonging to anything whatsoever, there is nothing afflicted by anything whatsoever, and there is nothing afflicted in anything whatsoever.
12.76「阿難，雖然如來教導『法是有煩惱的』，但實際上沒有任何煩惱——沒有任何東西擁有煩惱，沒有任何東西造成煩惱，也沒有任何東西存在於煩惱中。」
12.77“Ānanda, although the Thus-Gone One teaches that ‘phenomena are completely purified,’ there is nothing completely purified whatsoever—there is nothing completely purified belonging to anything whatsoever, there is nothing completely purified by anything whatsoever, and there is nothing completely purified in anything whatsoever.
12.77「阿難，雖然如來說『法完全清淨』，但實際上沒有任何完全清淨的東西——沒有任何東西的完全清淨，沒有任何東西使之完全清淨，也沒有任何東西在其中完全清淨。」
12.78“Ānanda, the seal of Dharma, the seal of all phenomena, is the absence of a seal. It is the unformed seal. It is the indivisible seal. [F.209.b] Ānanda, anyone stamped with that seal is a bodhisattva great being. They are of venerable family. They are lions among humans. They are solitary. They are fearless. They proclaim the roar. They frighten other non-Buddhists. They subjugate the hordes of Māra. They cause other non-Buddhists to flee into caves in mountain fissures. They frighten those with reference points. They puncture and strike down those who are especially proud. They delight the offspring of buddhas that counteract Māra. They discern reality. They cause the victory banner of Dharma to be raised throughout the ten directions. They cause the drum of Dharma to be beaten. They cause the elixir of Dharma to be drunk. They satiate the heart-children of the victorious ones with well-spoken discourses. [B17]
12.78「阿難，法的印、一切法的印，就是無印。它是無為的印。它是不可分割的印。阿難，任何被這個印所印持的人，都是菩薩大士。他們出身高貴。他們是人中的獅子。他們是獨行者。他們無所畏懼。他們宣說獅子吼。他們驚嚇其他非佛教徒。他們征服魔的軍隊。他們使其他非佛教徒逃入山間洞穴。他們驚懼那些有所執著的人。他們刺穿並擊倒那些特別傲慢的人。他們使克服魔的佛陀之子歡喜。他們領悟真實。他們使法的勝利旗幟在十方豎立。他們使法的鼓聲被敲響。他們使法的靈藥被飲用。他們用善妙的教法使勝者的心子們得到滿足。」
12.79“Ānanda, it is like this, as a simile: When a lion, the king of beasts, emerges from his lair and proclaims a lion’s roar three times, all the lion cubs of venerable pedigree who hear the sound show themselves. Confident, fearless, joyous, and satiated, they look around throughout the four directions. Likewise, Ānanda, bodhisattva great beings who have embraced the altruistic intention, yet whose roots of virtue and faculties have not yet matured, and who are present in the assembly of lions—the assembly of those without trepidation, the assembly of those with great manes—are delighted and gleeful in the gathering of the great assembly upon hearing that sound.
12.79「阿難，就像這樣，作為比喻：當獅子，即獸中之王，從他的巢穴中出現並三次發出獅子吼時，所有聽到聲音的出身高貴的獅子幼崽都會現身。他們充滿信心、無所畏懼、歡喜而滿足，向四方四處張望。同樣地，阿難，那些已經發起菩提心、但善根和能力還未成熟、出現在獅子眾集會中的菩薩大士——即那些無所恐懼者的集會、那些擁有偉大鬃毛者的集會——在大眾聚集的集會中，一聽到那個聲音，就感到歡欣鼓舞和洋溢喜悅。
12.80“Ānanda, it is also like this, as a simile: The lion, the king of beasts, only ever travels alone, without any companion, no matter where he goes. Likewise, Ānanda, the bodhisattva lions present in the assembly of the gathering of those audacious beings with manes [F.210.a]/[F.211.a] always wear their armor without a companion, no matter where they go. They wear their armor in the absence of peers, thinking, ‘I will realize the qualities of the buddhas by myself. I will actualize the qualities of the buddhas without a companion.’
12.80「阿難，又如是比喻。獅子是眾獸之王，無論往何處，獅子只ever獨自行走，不與任何伴侶同行。同樣，阿難，現在集會中的菩薩獅子，這些有鬃毛的勇敢有情，無論往何處，他們總是獨自穿著盔甲而行，沒有同伴。他們在沒有同儕的狀態下穿著盔甲，心想：『我將獨自實現諸佛的功德。我將不依伴侶而成就諸佛的功德。』
12.81“Ānanda, it is also like this, as a simile: The king of beasts dwells only in the womb of precisely its own kind. Moreover, the lion, the king of beasts, dwells only once in that womb. Likewise, Ānanda, bodhisattvas bound by only one rebirth dwell in the womb of the Great Vehicle, for they cannot be held by the vehicle of the hearers or the vehicle of the solitary buddhas. Thus, Ānanda, is the assembly an assembly of lions, an assembly of beings without trepidation, an assembly of beings with manes.
12.81「阿難，比如說：獅子，百獸之王，只在自己同類的子宮裡住胎。而且獅子，百獸之王，在那個子宮裡只住一次。同樣地，阿難，只剩一生就要證悟的菩薩，住在大乘的子宮裡，因為他們不能被聲聞乘或辟支佛乘所束縛。因此，阿難，這個集會是獅子的集會，是沒有恐懼的有情的集會，是有鬃毛的有情的集會。」
12.82“Ānanda, it is also like this, as a simile: Whether a lion, the king of beasts, is strong or weak, it strikes while completely focused, no matter which kind of creature it strikes. It does not do so unfocused. Likewise, Ānanda, no matter what Dharma discourse is delivered, all those bodhisattvas with manes who are present in the gathering of the lion assembly respectfully teach, retain, and promulgate that teaching and make others retain it. Ānanda, thus is this an assembly of lions, an assembly of those without trepidation.”
12.82「阿難，又如是比。獅子王獸，強若弱者，擊彼眾生，專念無間。不以散亂心而擊。如是阿難，若干法語所說，彼諸菩薩有鬃毛者現在獅子眾集聚中，恭敬教授、受持、流布彼教，令他受持。阿難，如是此眾獅子眾，無怖眾。」
12.83This concludes the twelfth chapter.
12.83（結尾）