Dwelling in Happiness
安住於樂
13.1Then Mañjuśrī Kumārabhūta said to the Bhagavān, “Bhagavān, what these bodhisattva mahāsattvas are resolved to do because of their reverence for the Bhagavān is a difficult task, extremely difficult. Bhagavān, how should these bodhisattva mahāsattvas expound this Dharma teaching in the later times, in a later era?”
13.1文殊師利童子於是對薄伽梵說：「薄伽梵，這些菩薩摩訶薩因為恭敬薄伽梵而下定決心要做的事，是一個困難的任務，極其困難。薄伽梵，這些菩薩摩訶薩應該如何在後來的時代、後來的年代宣揚這個法教呢？」
The Bhagavān said to Mañjuśrī Kumārabhūta, “Mañjuśrī, bodhisattva mahāsattvas should expound this Dharma teaching in the later times, in a later era, by maintaining four qualities. What are these four?
薄伽梵對文殊師利童子說：「文殊師利，菩薩摩訶薩在後來的時代，應當要通過保持四種品質來闡述這個法教。是哪四種呢？
13.2“Mañjuśrī, bodhisattva mahāsattvas should expound this Dharma teaching in the later times, in a later era, by maintaining their practice and field of activity.
13.2「文殊師利，菩薩摩訶薩應當在後世、後時代中，通過保持他們的修行和活動領域來闡述此法教。」
“Mañjuśrī, in what way do bodhisattva mahāsattvas maintain their practice and field of activity?
「文殊師利，菩薩摩訶薩應當以什麼方式來保持他們的修行和活動領域呢？
“Mañjuśrī, bodhisattva mahāsattvas are patient, self-controlled, have attained the level of self-control, and their minds are without anger or envy. [F.104.a]
「文殊師利，菩薩摩訶薩忍辱，調伏，得調伏住，心無瞋恨。」
13.3“Mañjuśrī, bodhisattva mahāsattvas do not practice within any phenomenon whatsoever. They see correctly the specific characteristics of those phenomena. They have no analysis or examination of those phenomena. That, Mañjuśrī, is what is called the practice of bodhisattva mahāsattvas.
13.3「文殊師利，菩薩摩訶薩不在任何現象之中修行。他們正確地觀看那些現象的特殊特徵。他們對那些現象沒有分析或檢驗。文殊師利，這就是所謂的菩薩摩訶薩的修行。」
13.4“Mañjuśrī, what is the bodhisattva mahāsattvas’ field of activity? Mañjuśrī, bodhisattva mahāsattvas do not associate with a king, do not associate with, revere, serve, or visit princes, the king’s ministers, or the king’s courtiers. They do not associate with, revere, or serve those other practitioners, mendicants, beggars, and naked ones who are tīrthikas, nor those who teach poetry. They do not associate with, revere, serve, or become familiar with those who possess worldly mantra s, nor with Lokāyatas. They do not frequent the company of caṇḍālas, swindlers, pig sellers, chicken sellers, deer hunters, fishermen, singers and dancers, musicians, or wrestlers. They do not frequent places of entertainment for others. They do not associate with them. Other than that, they teach the Dharma freely to them at those times when they approach them. They do not associate with, revere, serve, or become familiar with the bhikṣus and bhikṣuṇīs, upāsakas and upāsikās who follow the Śrāvakayāna. They do not mingle with them either on their walkways or in their temples. Other than that, they teach the Dharma freely to them at those times when they approach them.
13.4「文殊師利，菩薩摩訶薩的活動領域是什麼？文殊師利，菩薩摩訶薩不與國王相交往，不敬禮、侍奉或拜訪王子、王的大臣或廷臣。他們不與其他修行的沙門、乞丐和裸行者相交往、敬禮或侍奉，這些人是外道，也不與教授詩歌的人交往。他們不與掌握世俗咒的人相交往、敬禮、侍奉或親近，也不與順世派相交往。他們不經常出入旃陀羅、騙子、豬商、雞商、鹿獵人、漁夫、歌手舞者、樂師或摔跤手的圈子。他們不經常出入其他人的娛樂場所。他們不與這些人相交往。除此之外，當這些人來到他們身邊時，他們可以自由地教授他們佛法。他們不與追隨聲聞乘的比丘、比丘尼、優婆塞和優婆夷相交往、敬禮、侍奉或親近。他們也不與他們混在一起，無論是在他們的通道上還是在他們的寺院裡。除此之外，當這些人來到他們身邊時，他們可以自由地教授他們佛法。」
“Mañjuśrī, that is the bodhisattva mahāsattvas’ field of activity.
「文殊師利，這就是菩薩摩訶薩的活動範圍。」
13.5“Moreover, Mañjuśrī, the bodhisattva [F.104.b] mahāsattva does not constantly teach the Dharma to women while possessing one or another sign of attachment to them. He does not constantly desire to be looking at women. He does not approach families constantly thinking of teaching the Dharma to the women, the girls, and the wives, and does not delight in doing so. He does not teach the Dharma to paṇḍakas and does not become familiar with them, nor delight in them. He does not enter homes alone to procure alms, unless he is recollecting the Tathāgata.
13.5「而且，文殊師利，菩薩摩訶薩不要經常向女性說教法，卻帶著對她們的執著標誌。他不應經常渴望看著女性。他不應經常接近家庭，心裡想著要向女人、女孩和妻子說教法，也不應以此為樂。他不向般吒迦說教法，也不與他們熟悉，也不以此為樂。他不應獨自進入家宅乞食，除非他是在憶念如來。」
13.6“If he does teach the Dharma to a woman, he does not even teach the Dharma with desire for the Dharma, let alone with desire for the woman. He teaches the Dharma without even revealing his teeth, let alone any obvious facial expression.
13.6「如果他要向女性說法，他不但不會帶著對女性的貪欲來說法，甚至連對法的貪欲都沒有。他說法時甚至不露牙齒，更不用說有明顯的臉部表情了。」
13.7“He does not associate with śrāmaṇeras or śrāmaṇerīs, bhikṣus or bhikṣuṇīs, young men or young women, and does not converse with them. He is someone who reveres isolation and always remains in isolation.
13.7「他不與沙彌、沙彌尼、比丘、比丘尼、年輕男子或年輕女子交往，也不與他們交談。他是尊重獨處的人，經常保持獨處。
“Mañjuśrī, that is the first field of activity of bodhisattva mahāsattvas.
「文殊師利，這是菩薩摩訶薩的第一個修行領域。」
13.8“Moreover, Mañjuśrī, bodhisattva mahāsattvas see the emptiness of all phenomena—phenomena as they are, not as they are not—as they truly are, unwavering, unshakeable, immutable, unchanging, always as they truly are, having the nature of space, beyond definition and terminology, unborn, neither existing nor not existing, not composite, not continuous, spoken of through the word nonexistence, in an unimpeded state, and manifested from erroneous conceptualization.
13.8「而且，文殊師利，菩薩摩訶薩看見所有現象的空性——現象就如其所是，而非如其所非——就如其真實所是，堅定不動搖，不可動搖，不可改變，永遠如其真實所是，具有虛空的本質，超越定義和術語，無生，既不存在亦不不存在，不是複合的，不是連續的，通過「不存在」一詞而言說，在無礙的狀態中，從錯誤的概念化而顯現。」
13.9“Mañjuśrī, bodhisattva mahāsattvas are always seeing phenomena in that way, and by remaining in that state, they maintain the bodhisattva mahāsattvas’ field of activity.
13.9「文殊師利，菩薩摩訶薩始終以這樣的方式來看待現象，並且通過安住在那個狀態中，他們維護菩薩摩訶薩的修行領域。」
“Mañjuśrī, that is the second field of activity of bodhisattva mahāsattvas.” [F.105.a]
「文殊師利，那就是菩薩摩訶薩的第二個活動領域。」
13.10Thereupon the Bhagavān taught on this topic in detail, speaking these verses:
13.10於此，薄伽梵詳細闡述了這個主題，說出了這些偈頌：
13.35“Moreover, Mañjuśrī, [F.106.a] after I have passed into nirvāṇa, in the later times, in a later era, when the Dharma is being destroyed, bodhisattva mahāsattvas who wish to teach this Dharma teaching will be established in happiness. Thus established in happiness, they will teach the Dharma. When they teach it to others, whether it is from memory or based on a book, they will not be those who are seeking for faults in others, they will not speak ill of other bhikṣu dharmabhāṇakas, they will not say unpleasant things about them, they will not state unpleasant things about them. They will not say unpleasant things about them while mentioning by name bhikṣus of the Śrāvakayāna. They will not speak unpleasant things about them, nor will they have the concept of being their opponent. Why is that? It is because they will be remaining in a state of happiness. They will teach the Dharma to those who come to listen to them beneficially and without envy. They will not quarrel and will not answer questions with an answer from the Śrāvakayāna, but instead they will answer as one would who has attained the enlightenment of the wisdom of buddhahood.”
13.35「況復文殊師利，我滅度後，後世後時，正法將滅時，欲傳揚此法教的菩薩摩訶薩，當安住於樂。如是安住於樂，則為眾生說法。向他人宣說時，無論是由記憶或是依據經典，他們不會尋求他人之過失，不會毀謗他比丘法師，不會說其不悅之言，不會陳述其不悅之事。不會提及聲聞乘比丘之名號而說其不悅之言，不會說其不悅之言，也不會有與彼為敵之念。何以故？彼等將安住於樂之境界。他們將利益地、無嫉妒地向來聽法者宣說法。不會爭執，也不會以聲聞乘之答而回答問題，反而應如同已證得佛智菩提者之方式而回答。」
13.36Thereupon the Bhagavān recited these verses:
13.36於是薄伽梵誦偈言：
13.49“Moreover, Mañjuśrī, when the Tathāgata has passed into nirvāṇa, in the final age when the Dharma will vanish, the bodhisattva mahāsattvas who possess this sūtra will be without envy, or deceit, or fraud. They will speak no ill of other individuals of the Bodhisattvayāna. They will not malign them and will not criticize them. They will not inspire regret in the bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās who follow the Śrāvakayāna, the Pratyekabuddhayāna, or the Bodhisattvayāna. [F.107.a]
13.49「而且，文殊師利，當如來涅槃後，在法將消滅的末法時代，擁有此經的菩薩摩訶薩將沒有嫉妒、欺騙或詐欺。他們不會說其他菩薩乘修行者的壞話。他們不會誹謗他們，也不會批評他們。他們不會使追隨聲聞乘、辟支佛乘或菩薩乘的比丘、比丘尼、優婆塞和優婆夷感到後悔。」
13.50“They will not inspire regret in those who follow the Bodhisattvayāna by saying, ‘Noble ones, you are far from the highest, complete enlightenment; it will not appear to you. You should remain utterly inattentive, and do not have the power to attain the Tathāgata’s wisdom in complete buddhahood.’
13.50「他們不會對菩薩乘的修行者說『聖者啊，你們離無上正等正覺還很遠遠，它不會顯現於你們。你們應當完全不放在心上，沒有力量證得如來的智慧而成就佛道』，而使他們感到後悔。」
13.51“They will not delight in disputes concerning the Dharma. They will not engage in Dharma disputes. They will not abandon the power of love for all beings. They will perceive all the tathāgatas as their father. They will perceive all bodhisattvas as teachers. Continuously, with a higher motivation, they will pay reverential homage to the bodhisattva mahāsattvas who are in the worlds in the ten directions. When they teach the Dharma, they will teach the Dharma without omission or addition. When teaching this Dharma teaching, they will teach the Dharma with an equal joy in all the Dharma. Even their slightest joy will be joy in the Dharma through which they bring great benefit.
13.51他們不會喜歡關於法的爭論。他們不會參與法的爭執。他們不會放棄對一切眾生的慈心。他們會把所有如來視為他們的父親。他們會把所有菩薩視為導師。他們會連貫不斷地，以更高的動機，對十方世界中的菩薩摩訶薩表示禮敬。當他們教法時，他們會教導法而沒有遺漏或增添。當教導這個法教時，他們會以對所有法同等的喜悅來教導法。他們的任何微小喜悅都是對法的喜悅，通過這個法他們能帶來極大的利益。
13.52“Mañjuśrī, the bodhisattva mahāsattvas who have this third quality, who teach this Dharma teaching after the Tathāgata has passed into nirvāṇa, in the final times when the Dharma is coming to an end, will teach this Dharma teaching while remaining in contact with happiness and being free of harm, and will have companions with whom to chant the Dharma.
13.52「文殊師利，菩薩摩訶薩具足這第三種品質，在如來涅槃之後，在法教將要滅盡的末法時代，宣講這個法教時，會在與快樂保持觸接的同時遠離傷害，並會有同伴與他們一起誦持法教。
“There will also appear those who listen to this Dharma teaching, and those who listen to this Dharma teaching will have faith in it, have conviction in it, possess it, comprehend it, write it out, cause it to be written out, and, having made it into a text, honor it, revere it, respect it, and make offerings to it.”
「還會出現那些聽聞此法教的人，那些聽聞此法教的人將對它產生信心，對它有確信，擁有它，理解它，親自書寫它，使他人書寫它，將其製作成經文，尊敬它，恭敬它，尊重它，並向它作供養。」
13.53That is what the Bhagavān said, and when the Tathāgata had spoken these words, the Teacher added the following verses: [F.107.b]
13.53薄伽梵說完這些話以後，如來說了這些言語，導師又加上了以下的偈頌：
13.59“Moreover, Mañjuśrī, when the Tathāgata has passed into nirvāṇa, at the time when the Dharma is abandoned, the bodhisattva mahāsattva bhikṣus who wish to possess this Dharma teaching should dwell farther than far away from householders and renunciants. They should dwell there through dwelling in love. They should have compassion for all those beings who are not yet dedicated to enlightenment. They should think, ‘Oh! Those beings who do not listen to the Tathāgata’s skillful method, to his teaching with an implied meaning, and do not know it, do not understand it, do not ask questions about it, have no faith in it, and have no aspiration for it—those beings have extremely corrupt knowledge . Moreover, those beings are not following and have not understood this Dharma teaching. [F.108.a] I shall attain the highest, complete enlightenment of perfect buddhahood, and then, wherever they are, through my miraculous power I will cause them to be attracted to it, have conviction in it, follow it, and I will completely ripen them.’
13.59「再者，文殊師利，當如來入涅槃之後，於法教將要衰滅的時代，那些想要持有此法教的菩薩摩訶薩比丘眾應該遠遠遠離居士和沙門。他們應該透過住於慈心而住在那裡。他們應該對所有還未致力於菩提的眾生懷有悲心。他們應該這樣思考：『哎呀！那些不聽聞如來的方便、他含蓄意義的教法，不知道它、不理解它、不提出問題、對它沒有信心、對它沒有發願的眾生——那些眾生擁有極其腐敗的知識。而且，那些眾生沒有跟隨這個法教，也未曾理解這個法教。我將證得無上正等正覺的圓滿佛果，然後，無論他們身在何處，我將透過我的神力使他們被吸引到它，對它產生確信，跟隨它，我將徹底成熟他們。』」
13.60“Mañjuśrī, the bodhisattva mahāsattvas who have this fourth quality and teach this Dharma teaching after the Tathāgata has passed into nirvāṇa will not be harmed. Bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, kings, princes, the king’s prime ministers, the king’s counselors, the people of the city, the people of the country, the brahmins, and the householders will honor them, respect them, revere them, and make offerings to them. The devas who live in the air and have faith will follow them in order to hear the Dharma. The devas will constantly follow them in order to protect them. Whether they are in a village or in a temple there will come to them day and night those who wish to ask them about the Dharma and they will delight and please them with their answers.
13.60「文殊師利，菩薩摩訶薩具足這第四種品質，在如來入涅槃後宣傳這部法教，將不會受到傷害。比丘、比丘尼、優婆塞、優婆夷、王、王子、王的大臣、王的謀士、城邦的人民、國家的人民、婆羅門和居士都將尊敬他們、恭敬他們、尊重他們，並向他們供養。住在空中且具有信心的天眾將跟隨他們以聽聞法教。天眾將不斷地跟隨他們以保護他們。無論他們在村莊還是在寺院，日日夜夜都會有想要向他們請教法教的人前來，他們將以自己的答覆使這些人喜悅和高興。
“Why is that? Mañjuśrī, it is because this Dharma teaching has been blessed by all the buddhas. Mañjuśrī, it is because this Dharma teaching is constantly blessed by the past, future, and present tathāgatas, arhats, perfectly enlightened buddhas.
「為什麼呢？文殊師利，這是因為這個法教已被所有的佛祝福。文殊師利，這是因為這個法教不斷地被過去、未來和現在的如來、阿羅漢、正等正覺佛祝福。」
13.61“Mañjuśrī, it is difficult in many worlds to be able to hear the words, the sound, or the name of this Dharma teaching.
13.61「文殊師利，在許多世界中很難能聽到這個法教的言辭、聲音或名字。」
“Mañjuśrī, it is like this: A balacakravartin king obtains his kingdom through his might. The allied kings who are his adversaries go to battle with him. [F.108.b] The balacakravartin king has numerous warriors. They go into battle with his enemies. When the king sees his warriors battling, he is delighted, pleased, and overjoyed because of those warriors. Being delighted, pleased, and overjoyed, he gives various gifts to those warriors. He gives them villages and the land of the villages, towns and the land of the towns, clothing, turbans, bracelets, anklets, short necklaces, cords of gold, earrings, medium-length necklaces, long necklaces, cowries, gold, silver, jewels, pearls, beryls, conch, crystal, and corals. He gives them elephants, cavalry, chariots, infantry, male slaves, and female slaves. He gives them carriages and palanquins. However, he does not give his crest jewel to anyone. Why is that? It is because there is only the one jewel that is affixed on his topknot. Mañjuśrī, if the king were to give away his crest jewel, all four divisions of the king’s army would be astonished and amazed.
「文殊師利，就像這樣：一位轉輪聖王通過他的力量獲得了他的王國。敵對的聯盟諸王與他交戰。那位轉輪聖王有許多戰士。他們與他的敵人進行戰鬥。當王看到他的戰士們在戰鬥時，他為了那些戰士而感到高興、愉悅和歡喜。因為高興、愉悅和歡喜，他給予那些戰士各種禮物。他給他們村莊和村莊的土地、城鎮和城鎮的土地、衣服、頭巾、手鐲、腳鐲、短項鍊、金繩、耳環、中長項鍊、長項鍊、貝殼、黃金、白銀、寶石、珍珠、綠柱石、海螺、水晶和珊瑚。他給他們象、騎兵、戰車、步兵、男奴和女奴。他給他們馬車和轎子。但是他不把他的頂髻珠寶給任何人。為什麼呢？因為只有一顆珠寶附著在他的頂髻上。文殊師利，如果王把他的頂髻珠寶給了出去，王的軍隊四個分部的所有人都會感到驚訝和驚奇。」
13.62“Mañjuśrī, it is likewise that the Tathāgata, the arhat, the perfectly enlightened Buddha creates through the might of his arms and his merit the three realms of a Dharma king within the three realms, which is trampled on by evil Māra. Then the ārya warriors of the Tathāgata battle with Māra.
13.62「文殊師利，如來、阿羅漢、正等正覺佛以臂力和功德在三界中創造了法王的三界，這三界被惡魔踐踏。然後如來的聖戰士與魔戰鬥。
“Mañjuśrī, the Tathāgata, the Arhat, the perfectly enlightened Buddha, the King of the Dharma, the Lord of the Dharma, teaches hundreds of thousands of sūtras to those battling ārya warriors. In order to make happy the fourfold assembly he gives them the gift of the town of nirvāṇa and the great city of the Dharma, teaching them through nirvāṇa, but not teaching them this kind of Dharma teaching. [F.109.a]
文殊師利，如來、阿羅漢、正等覺佛、法王、法主，為那些與魔戰鬥的聖戰士們教授數百千部經典。為了令四眾弟子歡喜，他給予他們涅槃城鎮的禮物和法界的大城，通過涅槃來教導他們，但不教導他們這種法教。
13.63“Mañjuśrī, the balacakravartin king is amazed by the great strength of the men when the warriors are fighting, and subsequently he does give them his crest jewel, the supreme of all his possessions, which the world does not believe in, and which is amazing.
13.63「文殊師利，輪王在看到戰士們戰鬥時，對這些人展現出的強大力量感到驚歎，隨後他確實把自己的頂髻寶珠賜予他們，這是他所有財寶中最珍貴的，世間所不相信的，也是令人驚歎的。
“Mañjuśrī, just as that king keeps the crest jewel fixed upon his topknot for a long time, in the same way, Mañjuśrī, the Tathāgata, the Arhat, the perfectly enlightened Buddha, who is the great King of the Dharma, while he is the King of the Dharma sees the śrāvakas and bodhisattvas battling with the Māra of the skandhas or the Māra of the kleśas. When they battle with them, desire, anger, and ignorance cease, they escape from all three realms, and have the great strength of a great being who defeats all the māras. This pleases the Tathāgata, the Arhat, the perfectly awakened Buddha, who then teaches those ārya warriors this kind of Dharma teaching, which is contrary to the world, which is not believed in by the world, which has previously not been expounded, which has previously not been taught. The Tathāgata gives to the śrāvakas that which causes all to attain omniscience, which is like the great crest jewel.
「文殊師利，就像那位王把頭頂寶珠長時間固定在髻上一樣，同樣地，文殊師利，如來、阿羅漢、正遍知佛，偉大的法王，當他是法王時，看到聲聞眾和菩薩們與蘊魔或煩惱魔交戰。當他們與之交戰時，貪欲、瞋恨和無明消滅，他們逃脫了所有三界，並擁有能夠戰勝一切魔眾的大人物的強大力量。這令如來、阿羅漢、正遍知佛感到歡喜，於是他就教導那些聖戰士這樣的法教，這是違背世間的，是世間所不相信的，是以前從未宣說過的，是以前從未教導過的。如來給聲聞眾賜予使一切都成就一切智的法，就像那顆偉大的頭頂寶珠一樣。」
13.64“Mañjuśrī, this is the supreme Dharma taught by the tathāgatas. This is the final Dharma teaching of the tathāgatas. Among all Dharma teachings this is the most profound Dharma teaching. It does not accord with the world.
13.64「文殊師利，這是如來眾所宣說的至高無上的法。這是如來眾最終的法教。在所有的法教中，這是最深奧的法教。它不符合世間的理解。
“Mañjuśrī, just as the balacakravartin king unties the crest jewel he had kept for a long time and gives it to the supreme warriors, likewise today the Tathāgata teaches the secret Dharma teaching of the Tathāgata that has been kept for a long time, which is at the crest of all Dharma teachings, and which is known by the Tathāgata.” [F.109.b]
「文殊師利，就如同轉輪王解下長久以來所保持的頂上珠寶，將它賜予最殊勝的戰士一樣，同樣地，如來今天也教授如來所保持了很久的秘密法教，這個法教是所有法教中最殊勝的，是由如來所了知的。」
13.65Thereupon the Bhagavān taught this topic in detail in verse:
13.65於是薄伽梵以偈頌詳細宣說此義：
13.94This concludes “Dwelling in Happiness,” the thirteenth chapter of the Dharma teaching of “The White Lotus of the Good Dharma.”
13.94（結尾）