The Entranceway to the Samādhi That Is Taught by Many Buddhas
許多佛陀所教導的三摩地之入門
17.1When the Bhagavān had finished speaking, the bodhisattva mahāsattva Maitreya, who was seated there, in his mind recited this verse to the Bhagavān.
17.1薄伽梵說完後，坐在那裡的菩薩摩訶薩彌勒菩薩在心中向薄伽梵誦出了這首偈頌。
“I am going, Tathāgata, to the king of mountains,「我要去，如來，到眾山之王那裡，
Gṛdhrakūṭa, which is always the residence of the buddhas.靈鷲山，這總是諸佛陀的住所。
When I have gone there, lamp of the world,當我到達那裡時，世間燈，
I will make inconceivable offerings to you.” {i}我將向你作不可思議的供養。
17.3The Bhagavān knew the thoughts that were in the bodhisattva mahāsattva Maitreya’s mind, and from his own mind sent this verse to the bodhisattva mahāsattva Maitreya:
17.3薄伽梵了知菩薩摩訶薩彌勒菩薩心中的念頭，從自己的心中向菩薩摩訶薩彌勒菩薩發出了這個偈頌：
“Go, Ajita, you who have conquered the māras,「去吧，阿逸多，你這個已經克服魔的人，」
To the king of mountains where jinas reside.到勝者們所住的眾山之王。
There you will quickly accomplish在那裡你將迅速成就
A great unsurpassable benefit for beings.” {ii}眾生無上的大利益。」{ii}
17.5So the bodhisattva mahāsattva Maitreya, having received in his mind that verse from the Bhagavān, paid homage to the Bhagavān in his mind and, again in his mind, circumambulated him three times. He then left the assembly and went to Gṛdhrakūṭa, the king of mountains, which has been the residence of countless buddhas, as numerous as the grains of sand in the ocean, and where there is a great caitya.
17.5菩薩摩訶薩彌勒菩薩從薄伽梵心中領受了這個偈頌，在心裡向薄伽梵禮敬，又在心裡繞行了他三次。然後他離開眾會，前往靈鷲山，即眾山之王。這座山乃是無量諸佛的住處，其數量如同海中沙粒那樣眾多，山上有一座偉大的塔。
17.6The moment he arrived there, for the enjoyment of the Bhagavān, he magically transformed the king of mountains to become level and vast, without any tree stumps, thorns, stones, pebbles, or gravel, and with a surrounding wall made of the seven jewels. The ground was composed of countless shining sapphire jewels and was adorned by divine adornments and jewels, all of them beyond compare, and beautified by an array of innumerable, different kinds of jewels. All the area was decorated by the clothing of Tuṣita devas, [F.54.b] pervaded by the aroma of incense from a variety of censers, adorned by garlands and wreaths, scattered with various flowers; it resounded with the sound of divine music, was filled with erect and fluttering banners and flags, and over it canopies were suspended.
17.6彌勒菩薩摩訶薩到達後，為了供養薄伽梵，以神力將靈鷲山王變得平坦寬闊，沒有樹樁、荊棘、石頭、小石子或砂礫，四周有由七寶組成的圍牆。地面由無數閃閃發光的藍寶石珠寶組成，裝飾著超越比較的神聖瑋寶和珠寶，以無數不同種類的珠寶陣列加以美化。整個區域被兜率天神的衣著所裝飾，瀰漫著各種香爐所散發的香氣，用花鬘和花圈加以裝飾，散落著各種花朵；迴盪著神聖樂樂的聲音，充滿著豎立飄舞的幢旗，上方懸掛著華蓋。
17.7In the center of this area a divine lion throne made from the seven jewels was emanated. It was draped in cloth that was not woven, and covered with divine clothing from Tuṣita that was as soft and pleasant to the touch as down. A central awning hung above, and there were two red cushions placed upon it. It was a yojana wide and a yojana high.
17.7在這個區域的中央，一個由七寶製成的神聖獅子座被化現出來。它鋪著未經紡織的布料，覆蓋著來自兜率天的神聖衣物，柔軟光滑，觸感如羽毛般舒適。上方懸掛著一個中央華蓋，座上放置著兩個紅色的坐墊。這個獅子座寬度為一由旬，高度也為一由旬。
17.8Its beautiful footstool, made of Jambu River gold, transcended that of humans and devas. It was covered with a net of strings of pearls, and it was draped in divine, precious cottons.
17.8其美妙的腳踏板由贍部河金製成，超越了人類和天神的腳踏板。它被珍珠串網所覆蓋，並披掛著神聖珍貴的棉布。
17.9Strung upon the lion throne were strings of divine, precious bells from which came clear, beautiful, gentle sounds. In all directions there were great shining jewels. And there was emanated a precious, vast parasol, with a handle made of a great, precious jewel of stainless beryl.
17.9獅子座上串掛著天神的珍貴寶鈴，發出清亮、優美、柔和的聲音。四面八方都有巨大閃耀的寶石。並且放出一個珍貴、廣大的傘蓋，其把手由無瑕的綠寶石所製成。
17.10The bodhisattva mahāsattva Maitreya now emanated an inconceivable, adorning array of various jewels on Gṛdhrakūṭa, the king of mountains, and in its entire environs. Then, in an instant, he returned to the home of the youth Candraprabha.
17.10菩薩摩訶薩彌勒菩薩，在靈鷲山這座山王及其周圍地域，頓時現現不可思議的各種寶物莊嚴的陣列。然後瞬間回到了少年月光的家中。
17.11Once he was back there, in his mind he paid homage to the Bhagavān, and in his mind circumambulated him three times. He then sat on his seat.
17.11他回到那裡後，在心中向薄伽梵禮敬，在心中繞行三次。然後他坐在自己的座位上。
He manifested the mountain as a divine, vast place他顯現這座山為一個神聖、廣大的地方
With excellent, beautiful jewel flagstones—用精妙絢麗的寶石旗幡鋪設—
Inconceivable, divine, formed from the mind—不可思議的、殊勝的、由心所成的——
And he placed in the center a precious lion throne. {iii}他在中心放置了一個寶獅子座。
Jinaputra Ajita also manifested勝者之子阿逸多也顯現
A divine, splendid parasol that emitted delightful sounds一把殊勝莊嚴的傘蓋，發出妙樂聲音
With great shining jewels all around,四周圍繞著耀眼燦爛的寶石。
And a handle of pure, beautiful beryl. {iv}還有一個由純淨美麗的綠柱石製成的把手。
Maitreya, the hero, having emanated彌勒菩薩這位英雄化現而出
A variety of jewels on the mountain,山上有各種各樣的寶石，
And a precious seat that was a krośa in size, [F.55.a]還有一個珍貴的座位，大小為一俱盧舍。
In one instant returned to the house. {v}一剎那間回到了住處。
17.15Then the Bhagavān taught the Dharma to the great assembly that was like an ocean. He inspired them, he filled them with joy, and he guided them. Then he rose from his seat and departed. And with the miraculous power of a buddha he emerged through Rājagṛha’s gate of the hot springs and proceeded toward Gṛdhrakūṭa, the king of mountains. When he arrived he went to the site created by Maitreya, and having arrived there he sat upon the great lion throne that Maitreya had manifested.
17.15然後薄伽梵為如同大海一樣的眾會說法。他使他們獲得啟迪，使他們充滿喜悅，引導他們。接著他從座位上起身離開。以佛陀的神變力，他穿過王舍城的溫泉門，前往群山之王靈鷲山。到達後，他來到彌勒菩薩所準備的地方，在那裡坐上了彌勒菩薩所顯現的大獅子座。
17.16He was encircled by the assembly of bhikṣus, and the saṅgha of bodhisattvas gazed upon him from the front. The devas, nāgas, yakṣas, gandharvas, asuras, rishis, garuḍas, kinnaras, mahoragas, humans, and nonhumans paid homage to him. Within the ocean-like assembly, he taught the Dharma.
17.16他被比丘們的僧伽圍繞，菩薩僧伽從前方凝視著他。天神、龍、夜叉、乾闥婆、阿修羅、仙人、迦樓羅、緊那羅、摩睺羅伽、人類和非人類都向他禮敬。在如海洋般的眾會中，他為眾生宣講了法。
17.17Then the youth Candraprabha arrived together with a hundred thousand quintillion beings, and many millions of bodhisattva mahāsattvas who had come from other worlds. They were holding flowers, incense, and garlands; playing musical instruments and percussion; holding parasols, banners, and divine flags; and holding great garlands as offerings.
17.17那時青年月光與一百千億那由他眾生一同來到，還有許多百萬菩薩摩訶薩從其他世界來臨。他們手持花朵、香和花鬘，演奏樂器和打擊樂器，拿著傘蓋、幢旗和天神旗幟，並拿著盛大的花鬘作為供養。
17.18In order to make this offering to the Bhagavān they left the great city of Rājagṛha through the gateway of peace, and went to Gṛdhrakūṭa, to the Bhagavān. They bowed down their heads to the Bhagavān’s feet, circumambulated him three times, made a great offering to him of flowers, incense, perfume, garlands, ointments, powders, clothes, food, parasols, banners, and flags, playing music and percussion, and then they sat down in one place. In order to ask about the Dharma they sat in that place with veneration and with respect while the youth Candraprabha, kneeling on his right knee, [F.55.b] with palms placed together, bowed toward the Bhagavān and said to him, “If the Bhagavān will give me an opportunity to seek answers to them, I have a few questions for the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha.”
17.18為了向薄伽梵做出供養，他們離開了王舍城這座偉大的城市，從和平之門走出，前往靈鷲山去見薄伽梵。他們向薄伽梵的足下頂禮，繞行薄伽梵三周，對薄伽梵做出了盛大的供養，包括花、香、香水、花鬘、香油、香粉、衣服、食物、傘蓋、幢旗和旗幡，演奏著樂器和打擊樂器。之後他們坐在一起。為了詢問法，他們在那個地方坐下，心懷虔誠和恭敬。月光少年右膝跪地，兩手合掌，向薄伽梵行禮並對薄伽梵說道：「如果薄伽梵允許我提出問題，我有幾個問題要請問薄伽梵、如來、阿羅漢、究竟圓滿成就的佛陀。」
17.19The Bhagavān addressed the youth Candraprabha, saying, “Young man, the Bhagavān will always give you the opportunity. Ask whatever question you wish to the Tathāgata, the arhat, the perfectly enlightened Buddha.”
17.19薄伽梵對月光青年說："青年，薄伽梵將永遠給予你提問的機會。你可以向如來、阿羅漢、圓滿正覺的佛陀提出任何你想提出的問題。"
17.20The Bhagavān having given him this opportunity, the young man Candraprabha asked, “Bhagavān, it is through possessing what qualities that bodhisattva mahāsattvas attain the samādhi, the revealed equality of the nature of all phenomena?”
17.20薄伽梵既然已經給了他這個機會，年輕人月光問道：「薄伽梵，菩薩摩訶薩是通過具備什麼樣的品質才能證得三摩地——現象本性的顯現平等性的呢？」
The Bhagavān replied to Candraprabha, “Young man, if bodhisattva mahāsattvas possess four qualities, they will attain the samādhi, the revealed equality of the nature of all phenomena.
薄伽梵回答月光說：「少年啊，如果菩薩摩訶薩具足四種功德，他們就會證得三摩地，就是一切現象本性的顯明平等性。」
17.21“What are those four qualities? Young man, one is that bodhisattva mahāsattvas are calm, and pleasant company. They have self-restraint, and have attained a level of self-restraint such that when others abuse them or insult them, they will be patient with the abuse and the insults that are spoken, for it is their nature to have endurance; they have the view of karma, have overcome pride, and their desire is for the Dharma. Young man, if bodhisattva mahāsattvas have this first quality, they will attain this samādhi.
17.21「那四種特質是什麼呢？年輕人啊，第一種是菩薩摩訶薩寧靜祥和，是令人愉悅的伴侶。他們具有自我守護，已經達到了自我守護的境地，使得當他人辱罵他們或侮辱他們時，他們能夠耐心承受所說的辱罵和侮辱，因為忍耐是他們的本性；他們具有業的見解，已經克服了我慢，而且他們對法的渴求是堅定的。年輕人啊，如果菩薩摩訶薩具有這第一種特質，他們就會證得這個三摩地。」
17.22“Another, young man, is that bodhisattva mahāsattvas have correct conduct. They have pure conduct, conduct that is not impaired, conduct that is free of faults, conduct that is unshakable, conduct that is unstained, conduct that has not declined, conduct that is unattached, [F.56.a] conduct that is inviolate, conduct that is beyond conceptualization, conduct that is praised by the āryas, and conduct that is praised by the wise. Young man, if bodhisattva mahāsattvas have these two qualities, they will attain this samādhi.
17.22「另外，善男子，菩薩摩訶薩具有正行。他們具有清淨戒、不毀損的戒、無缺陷的戒、不動搖的戒、無污垢的戒、未衰退的戒、無執著的戒、不違犯的戒、超越概念戲論的戒、受聖者讚歎的戒，以及受智者讚歎的戒。善男子，如果菩薩摩訶薩具有這兩種質量，他們將證得此三摩地。」
17.23“Another, young man, is that bodhisattva mahāsattvas are frightened of the three realms. They are terrified of them, saddened by them, do not value them, take no delight in them, and have no attachment or clinging to them. Because they are distressed by the three realms they are dedicated to the thought, ‘I shall deliver other beings from their suffering, to somewhere other than the three realms!’ and they thus proceed to the highest, complete enlightenment of perfect buddhahood. Young man, bodhisattva mahāsattvas who have these three qualities will attain this samādhi.
17.23「另外，年輕人啊，菩薩摩訶薩對三界感到恐懼。他們被三界所驚嚇，為三界感到悲傷，不重視三界，對三界沒有喜樂，對三界沒有執著或貪戀。正因為他們對三界感到苦惱，所以他們立下誓願：『我要把眾生從他們的苦難中拯救出來，帶他們離開三界！』他們因此趣向無上正等菩提的圓滿佛果。年輕人啊，具備這三種品質的菩薩摩訶薩將證得這個三摩地。」
17.24“Moreover, young man, bodhisattva mahāsattvas have faith. They insatiably seek the Dharma. They listen to many teachings. They have confidence. They long for the Dharma. They are devoted to the Dharma. They are not devoted to obtaining material gain or honors. They are not devoted to attaining success through knowledge. They think first of what will benefit others, and they teach and explain extensively to others the Dharma that they have received. They have no desire for material gain through their reputation. They think, ‘If these beings can hear this Dharma then they will proceed irreversibly to the highest, complete enlightenment of perfect buddhahood.’ Young man, bodhisattva mahāsattvas who have these four qualities will attain this samādhi.
17.24「而且，年輕人，菩薩摩訶薩具有信心。他們無止盡地尋求法。他們聽聞許多教誨。他們具有信賴。他們渴望法。他們致力於法。他們不致力於獲得物質利益或榮譽。他們不致力於通過知識獲得成就。他們首先思考什麼將利益他人，並將他們所領受的法廣泛地向他人教導和闡釋。他們沒有通過聲譽獲得物質利益的欲望。他們這樣思考：『如果這些生命能夠聽聞此法，那麼他們將不可逆轉地趣向無上正等菩提的佛果。』年輕人，具有這四種品質的菩薩摩訶薩將獲得此三摩地。」
17.25“Young man, bodhisattva mahāsattvas who have these four qualities will attain the samādhi, the revealed equality of the nature of all phenomena, and they will quickly attain the highest, complete enlightenment of perfect buddhahood.
17.25「年輕人，具備這四種品質的菩薩摩訶薩將証得三摩地，証得一切現象本性平等顯現的道理，並且迅速証得無上正等正覺的佛果。」
17.26“Young man, the samādhi has been taught through this Dharma discourse by many buddhas, has been commended by many buddhas, [F.56.b] has been explained by many buddhas, and has been praised by many buddhas.
17.26「少年，這個三摩地已經被許多佛陀通過這個法門教導，已經被許多佛陀稱讚，已經被許多佛陀解釋，並且已經被許多佛陀讚歎。
17.27“Young man, I have entered homelessness in the presence of many buddha bhagavāns. I heard extensively from them this samādhi, the revealed equality of the nature of all phenomena. I obtained it, asked questions about it, preserved it, recited it to others, promoted it, meditated on it with unadulterated meditation, promulgated it, and made it widely known to others.”
17.27「年輕人，我已在許多佛陀薄伽梵的面前出家。我從他們那裡廣泛聽聞這個三摩地——現象本性的顯現平等性。我獲得了它，詢問過它，保持了它，向他人誦讀它，推廣它，用清淨的禪修來冥想它，宣揚它，並使它廣為人知。」
17.28Thereupon the Bhagavān taught extensively in verse what he had previously said about the samādhi doorway taught by many buddhas.
17.28於是薄伽梵用偈頌廣泛地闡述了他之前所說的關於許多佛陀所教導的三摩地法門的內容。
“I remember countless, innumerable eons ago「我憶念無數、無量劫以前
There was a jina named Svarāṅgaghoṣa.曾有一位名叫自色音的勝者。
Tathāgata Svarāṅgaghoṣa如來自色音
Had a lifespan of six thousand years. {1}壽命為六千年。
“After him there was a buddha,在他之後有一位佛陀，
A supreme man named Jñāneśvara.一位名叫智自在的至高無上的人。
Jñāneśvara, highest of humans,智自在，最殊勝的人，
Had a lifespan of twelve thousand years. {2}壽命為一萬二千年。{2}
“After Jñāneśvara there was a buddha,智自在之後有一位佛陀，
A jina who was named Tejeśvara.一位名叫光自在的勝者。
Tejeśvara, highest of humans,光自在，人中最尊者，
Had a lifespan of sixty-seven thousand years. {3}壽命為六萬七千年。{3}
“After Tejeśvara there was a buddha,在光自在之後，出現了一位佛陀，
A jina who was named Matīśvara.一位名叫慧自在的勝者。
Matīśvara, highest of humans,慧自在，人中最尊者，
Had a lifespan of ten million years. {4}壽命為一千萬年。{4}
“After Matīśvara there was a buddha,「在慧自在之後，出現了一位佛陀，
A jina who was named Brahmeśvara.一位名叫梵自在的勝者。
Brahmeśvara, highest of humans,梵自在，人中最殊勝者，
Had a lifespan of fourteen thousand years. {5}壽命為十四千年。{5}
“After Brahmeśvara there was a buddha,梵自在勝者之後，有一位佛陀，
A jina who was named Agnīśvara.一位名叫火自在的勝者。
Agnīśvara, highest of humans,火自在，人中最勝者，
Had a lifespan of seventy-six thousand years. {6}壽命有七萬六千年。{6}
“After Agnīśvara there was a buddha,「在火自在之後，有一位佛陀，
A jina who was named Brahmānana.一位名叫梵面的勝者。
Brahmānana, highest of humans,梵面，人中之最，
Had a lifespan of seven days. {7}壽命只有七天。{7}
“After Brahmānana there was a buddha, [F.57.a]梵面之後出現了一位佛陀，
A jina who was named Gaṇeśvara.一位名叫眾自在的勝者。
Gaṇeśvara, highest of humans,眾自在，人中最高者，
Had a lifespan of a full ten million years. {8}壽命圓滿十百萬年。{8}
“After Gaṇeśvara there was a buddha,「在眾自在之後，出現了一位佛陀，
A jina who was named Ghoṣeśvara.一位名叫音自在的勝者。
Ghoṣeśvara, highest of humans,音自在，最勝的人類，
Had a lifespan of ninety million years. {9}壽命為九千萬年。
“After Ghoṣeśvara there was a buddha,「音自在之後，出現了一位佛陀，
A jina who was named Ghoṣānana.一位名叫音面的勝者。
Ghoṣānana, highest of humans,音面，人中最殊勝者，
Had a lifespan of a hundred million years. {10}壽命為一億年。{10}
“After Ghoṣānana there was a buddha,「在音面之後，有一位佛陀，
A jina who was named Candrānana.一位名叫月面的勝者。
Candrānana, highest of humans,月面，人中至尊，
Had a lifespan of one day. {11}壽命只有一天。{11}
“After Candrānana there was a buddha,月面勝者之後，有一位佛陀，
A jina who was named Sūryānana.一位名叫日面的勝者。
Sūryānana, highest of humans,日面，人中最勝者，
Had a lifespan of eighteen thousand years. {12}壽命長達一萬八千年。{12}
“After Sūryānana there was a buddha,「日面勝者之後，有一位佛陀，」
Another jina who was named Brahmānana.另有一位名叫梵面的勝者。
Brahmānana, highest of humans, [DP.138]梵面，人中最殊勝者，
Had a lifespan of twenty thousand years. {13}壽命為二萬年。
“After Brahmānana there was a buddha,「在梵面之後，有一位佛陀，
A jina who was named Brahmaśrava.一位名叫梵聞的勝者。
Brahmaśrava, highest of humans,梵聞，人中至尊，
Had a lifespan of eighteen thousand years. {14}壽命為一萬八千年。{14}
“In one eon these buddhas appeared「在一劫中，這些佛陀出現
Among two hundred guides of the world.在兩百位世界的導師中。
Listen as I shall proclaim the names聽我宣說他們的名號
Of these invincible tathāgatas: {15}這些無敵的如來：{15}
“Anantaghoṣa and Vighuṣṭaghoṣa,「無邊音聲和顯著音聲，
Vighuṣṭatejas and Vighuṣṭaśabda,威胡斯達提耶斯與威胡斯達舍婆達，
Svarāvighuṣṭa and Svarārcita,妙音未曾滅，妙光已供養，
Svarāṅgaśūra and Svarāṅgaśabda, {16}妙音英勇和妙音之聲，{16}
“Jñānābala and Jñānaviśeṣaga,「智慧力和智慧殊勝者，
Jñānābhibhū and Jñānasamudgata,智慧勝和智慧出現，
Jñānārcimat and Jñānābhyudgata,智慧熾盛和智慧卓越，
Vighuṣṭajñāna and likewise Jñānaśūra, {17}智慧卓越和同樣的智勇，
“Brahmābala, Brahmavasu, Subrahma,梵力、梵寶、殊勝梵，
Brahmādeva and similarly Brahmaghoṣa,梵天及同樣的梵音天，
Brahmeśvara, Brahmanarendranetra, [F.57.b]梵自在、梵天主眼光者，
Brahmasvarāṅga, Brahmadatta, {18}梵天光明，梵授，
“Tejobala, Tejavati, Sutejas,「光力、光女、妙光，
Tejeśvara and Tejasamudrata,光自在與光海量，
Tejovibhu and Tejaviniścita,光遍和光決定，
Tejasvarendra and Suvighuṣṭatejas, {19}光自在恩德和善能光者，
“Bhīṣmabala, Bhīṣmamati, Subhīṣma,「畏力、畏意、善畏，
Bhīṣmānana and Bhīṣmasamudgata,妙稱面和妙稱出海，
Bhīṣmārci, Bhīṣmottara, and Bhīṣmaghoṣa—妙稱光、妙稱王、妙稱音——
These jinas were guides of the world. {20}這些勝者是世界的導師。{20}
“Gambhīraghoṣa and Śiridhāraṇa,甚深音和喜持剎那，
Viśuddhaghoṣeśvara, Śuddhaghoṣa,清淨音自在、清淨音——
Anantaghoṣa, Suvimuktaghoṣa,無邊音、善解脫音，
Mārabala and Māravitrāsana, {21}魔力和令魔恐懼者，{21}
“Sunetra, Śuddhānana, Netraśuddha,「善眼，清淨面，眼清淨，
Viśuddhanetra and Anantanetra,清淨眼和無邊眼，
Samantanetra and Vighuṣṭanetra,遍淨眼和廣稱眼，
Netrābhibhu, Netrānindita, {22}眼勝、眼無譏，
“Dāntottara, Dānta, Sudāntacitta,調伏超勝、調伏、善調伏心，
Sudānta, Śāntendriya, Śāntamānasa,善馬、善根器、善寂意，
Śāntottara, Śāntaśirin, Praśānta,寂靜超越、寂靜智慧、極寂靜，
Śāntīyapāraṃgata and Śāntiśūra, {23}寂靜究竟者和寂靜勇士者，{23}
“Sthitottara, Śānta, Sudāntacitta,「住殊勝、寂靜、善調心，
Sudānta, Śāntendriya, Śāntamānasa,蘇旦塔、善根諸根、善心意、
Śāntottara, Śāntaśriyajvalanta,寂靜超越者、寂靜光耀者，
Śānta, Praśānteśvara, Śāntiśūra, {24}寂靜、寂靜自在、寂靜英雄、{24}
“Gaṇendra, Gaṇamukhya, and Gaṇeśvara,「眾主、眾首領和眾自在，
Gaṇābhibhu, Gaṇivara, Śuddhajñānin,眾自在勝、眾勝者、清淨智者，
Mahāgaṇendra and Gaṇendraśūra,大眾自在和眾自在勇士，
And also Gaṇivarapramocaka, {25}以及眾自在解脫者，{25}
“Dharmadhvaja and similarly Dharmaketu,「法幢和同樣的法幡，
Dharmottara, Dharmasvabhāvodgata,法上，法性現起，
Dharmabala and Sudharmaśūra,法力和善法英雄，
And Svabhāvadharmottaraniścita. {26}以及自性法決定者。{26}
“Also there were eight hundred million with the same name「還有八億個同名的
Of Svabhāvadharmottaraniścita.自性法勝決定。
These are the guides that appeared in two eons.這些是在兩個劫中出現的導師。
I made offerings to them for the sake of enlightenment. {27}我為了菩提而向他們供養。{27}
“Whoever hears the name of those jinas,「凡是聽聞那些勝者的名號的人，
Svabhāvadharmottaraniścita,自性法超越所決定
And having heard it remembers that renowned name, [F.58.a]聽聞之後，憶持那個著名的名號，
They will quickly attain this samādhi.” {28} [B6]他們將迅速證得這個三摩地。」{28} [B6]
17.57Then the Bhagavān, through many verses, taught extensively to the youth Candraprabha the samādhi entranceway accomplished by many buddhas in the past.
17.57然後薄伽梵通過許多偈頌，詳細為月光少年教授了許多過去佛陀所成就的三摩地入門法門。
“After inconceivable, countless eons「經過不可思議、無數的劫
Following these buddhas,在這些佛陀之後，
There was a buddha named Narendraghoṣa,有一位名叫人王音的佛陀，
To whom humans and devas made offerings. {29}人和天神都向他供養。{29}
“Tathāgata Narendraghoṣa「如來人王音
Lived for seventy-six thousand years,住世七萬六千年，
And three billion śrāvakas和三十億位聲聞
Gathered for his first assembly. {30}聚集在他的第一次眾會。
“At that time he had a shining saṅgha「當時他有一個光明的僧伽
Of those who had the six higher cognitions, the three knowledges,具足六種神通、三明的人們，
Subdued senses, great powers, great miracles,根絡調伏，大力，大神通，
The cessation of outflows, and who were in their last bodies. {31}漏的止息，以及處於最後一個身體中的人。
“There was a saṅgha of bodhisattvas有一個菩薩僧伽
Who numbered eight thousand quintillion.數量有八千垓的菩薩僧伽。
They had profound understanding, fearlessness,他們具有深刻的智慧，無所畏懼，
Great powers, and great miracles. {32}具足大力、大神通。{32}
“They had attained the higher cognitions, eloquence,他們已經證得了神通、辯才，
And they had realized emptiness in everything.他們已經證悟了一切諸法的空性。
They miraculously went to millions of realms他們以神通去往了數百萬個世界。
And to even more, as numerous as the sands of the Ganges. {33}以及更多的，數量如同恆河沙粒般無數的世界。{33}
“They came into the presence of that jina「他們來到了那位勝者的面前
And addressed questions to that supreme human.並向那位至尊人類提出了問題。
They were accomplished in the sūtras and skilled in definitions.他們通曉經教，精通各種定義。
They were shining and moved upon the earth. {34}他們光芒熠熠，行走於大地之上。{34}
“They performed bodhisattva conduct for the benefit of beings.「他們為了利益眾生而行菩薩行。」
They were powerful sons of the Sugata.他們是善逝的強大兒子。
They performed no bad actions through desire,他們因欲望而不造作任何惡業，
And toward them even the devas developed aspirations. {35}甚至天神們也對他們生起了願心。{35}
“They had no longings and were detached from the realms of existence.他們沒有貪戀，遠離了各種存在的世界。
They were in meditation, the field of experience of remaining in dhyāna.他們處於禪修之中，是安住於禪定的體驗領域。
They had certainty in the true meaning, and were fearless.他們對真實的意義確信不疑，毫無畏懼。
They maintained celibacy and were free of defilement. {36}他們保持梵行，遠離煩惱。{36}
“They had the confident eloquence of unceasing speech.「他們具有不間斷言語的自信辯才。
They were skilled in the meaning of the words and the teaching of definitions.他們善於理解言詞的含義，以及定義教法的解釋。
They were the sons of the Buddha who taught everywhere,他們是佛陀的兒子，遍處宣教，
And they perfectly possessed good karma. {37}他們圓滿具足了善業。{37}
“They maintained superior conduct throughout an infinity of eons; [F.58.b]他們在無數劫中始終保持殊勝的行。
They were always praised and extolled by the guides.他們總是受到導師們的讚歎和敬禮。
They taught the words and meaning of liberation.他們教導解脫的言語和義理。
They had perfectly pure conduct free of kleśas. {38}他們擁有清淨戒，遠離煩惱。
“They were as unstained as a lotus by water.「他們如蓮花不為水所污染。」
They were liberated from the three realms, and were vigilant.他們從三界中解脫出來，並且保持警覺。
They were unstained by the eight worldly concerns.他們不為八風所染汙。
They had pure bodies and pure actions. {39}他們具有清淨的身體和清淨的行為。{39}
“They had contentment, great power, and few desires.他們具有知足心、偉大的力量和少欲。
They were free of grasping and were established in buddha qualities.他們遠離執著，安住於佛陀的功德中。
They were a refuge and friend for all classes of beings.他們是所有生命的庇護和朋友。
They considered practice, not words, as the essence. {40}他們把修行看作是本質，而不是言語。
“Wherever they dwelt, there they taught others.「無論他們住在哪裡，他們就在那裡教導他人。」
They were adopted by all the buddhas.他們被所有的佛陀所接納。
They were trustworthy holders of the treasure of the jinas.他們是勝者寶藏值得信賴的護持者。
They were terrified of the entire three realms. {41}他們對整個三界感到恐懼。
“Their minds were at peace, they always had the conduct of protectors,「他們的心得到了安寧，他們總是具有保護者的行為，
And they were blessed by the guides of the world.他們得到了世界導師的加持。
They taught ten thousand million sūtras,他們宣講了一千萬部經。
And the buddhas praised their teachings. {42}佛陀讚歎他們的教法。{42}
“They had forsaken all worldly words.「他們已經捨棄了一切世俗的言語。
They aspired to emptiness and taught the ultimate.他們嚮往空而傳授究竟之法。
They were like an ocean of good qualities; there was no end to their being praised.他們猶如善法的大海，被讚歎的生命無有窮盡。
Their learning was vast; they were wise and endowed with knowledge. {43}他們的慧學廣闊深遠，具有智慧且具足知識。{43}
“If a young man were to recite their praises「如果一個年輕人持續讚歎他們
Continuously for many millions of eons連續不斷地經歷許多百萬劫
He would have only uttered a small amount,他只是說出了很少的一部分，
Like a drop of water from an ocean. {44}就像從大海中取出的一滴水一樣。
“At that time Narendraghoṣa"那時人王音
Taught this samādhi of peace, which is difficult to see.傳授了這個難以看見的寧靜三摩地。
This universe of a thousand million worlds這個由十億個世界組成的宇宙
Was filled with devas and nāgas. {45}充滿了天神和龍。{45}
“When he taught this samādhi of peace當他宣說這個寧靜的三摩地時
The ground shook in six ways.大地以六種方式搖動。
Devas and humans as numerous as the Ganges sands數量如恆河沙粒般眾多的天神和人類
Became irreversible within the buddha’s wisdom. {46}在佛陀的慧中變得不可逆轉。
“There was a human king, a sovereign「曾有一位人間國王，一位主權者
Named Śirībala, who was very powerful.名叫吉祥力，他擁有非常強大的力量。
He had five hundred sons他有五百個兒子
Who were handsome and attractive to the sight. {47}他們容貌俊美，令人賞心悅目。
“The king had a harem「國王有一個後宮
Of eighty thousand million women.八萬千萬女子。
The king had daughters [F.59.a]國王有女兒
Who numbered a full four hundred billion. {48}數量足有四百億之多。{48}
“He took the eight poṣadha vows「他在迦提月滿月日受持了八戒
On the full moon day of the Kārtika month,在迦提月的月圓日，
And with the eighty thousand million others及其八千萬的其他眾生
He came before the Lord of the World. {49}他來到世界主的面前。{49}
“The king bowed down to the feet of the supreme human「國王禮拜至高無上的人類的雙足
And sat down before the Jina.然後在勝者面前坐下。
The supreme human knew the king’s aspiration至高的人類知道了國王的願心
And he taught this samādhi. {50}他就傳授了這個三摩地。{50}
“When the king had heard this samādhi「當國王聽聞了這個三摩地
He abandoned his kingdom as if it were spittle.他拋棄了他的王國，就像拋棄唾液一樣。
He renounced his beloved family and kinsmen他放棄了他心愛的家族和親族。
And entered homelessness in that jina’s teaching. {51}並在那位勝者的教法中出家。{51}
“His five hundred sons entered homelessness,「他的五百個兒子出家了，」
And also his harem and his daughters,還有他的後宮和女兒們，
And also his other relatives,以及他的其他親戚，
Numbering seventy-five quintillion. {52}數量達七十五恆河沙。
“Having entered homelessness along with his children and wives,「他與自己的孩子和妻子們一起出家，
He kept to the station of acquiring alms food他保持著乞食維生的狀態。
And steadfastly wandered in this way for eight years.就這樣堅定地漂泊流浪了八年。
While remaining in wandering his life came to an end. {53}在繼續行乞流浪的過程中，他的生命走到了盡頭。{53}
“His life having ended, that preeminent king,他的生命結束後，那位至高無上的國王，
Being always perfectly focused on a samādhi mind,生命始終完美地專注於三摩地的心。
Was reborn into a king’s family,在一個國王的家族中重新誕生。
Appearing miraculously, unstained by a womb. {54}以神奇的方式出現，不受子宮的污染。{54}
“Dṛḍhabala was his father’s name.堅力是他父親的名字。
And his mother’s name was Mahāmatī.他的母親名叫大慧。
As soon as he was born, the prince asked,王子一出生，立即就問道，
‘Is the Lord of the World present? {55}'世界的主宰在這裡嗎？{55}
“ ‘The Lord of the World, who knows my mind,「世界之主，知曉我心的主，
Taught to me the samādhi of peace. [143]教導了我和平的三摩地。[143]
It has no causal factors, is free of causal factors,它沒有因緣，解脫因緣，
And is the one teaching for beings in existence. {56}而且是對於生活在有之中的眾生的唯一教法。
“ ‘It is the seal of the nature of all phenomena.「它是一切現象的性質印記。
It is the transmission of a quintillion sūtras.它是十億部經的傳承。
It is the unsurpassable wealth of the bodhisattvas.它是菩薩無上的寶藏。
Does the Jina teach this samādhi? {57}勝者是否宣說這個三摩地？{57}
“ ‘It is the purity of the body, the purity of speech,「『這是身體的清淨、言語的清淨、
The purity of the mind, and the purity of view.心的清淨，以及見解的清淨。
It transcends all objects of the mind.它超越了心的一切對象。
Does the Jina teach this samādhi? {58}勝者是否教導這個三摩地？{58}
“ ‘The result of this Dharma teaching is imperishable.「此法教的結果是不朽的。
It is the meditation of the supreme eightfold path.它是無上八正道的禪修。
It is the sharp wisdom of the congregation of the tathāgatas. [F.59.b]這是諸如來大眾的銳利慧。
It is entering truth and constant knowledge of the Dharma. {59}它是進入真理和對法的恆常知識。
“ ‘It is understanding the skandhas, the equality of the dhātus,「它是對蘊的理解，對界的平等性的認識，
And the complete elimination of the āyatanas.以及對於處的完全消除。
It is the direct perception of birthlessness.這是對無生的直接認知。
Does the Jina teach this samādhi? {60}勝者是否宣說這種三摩地？{60}
“ ‘It is discernment, the wisdom that enters peace.「這是智通，進入寂靜的慧。
It is the knowledge of the different categories of all letters.這是對所有字母的不同種類的認知。
It is transcending focusing upon the material.它超越了專注於物質的狀態。
Does the Jina teach this samādhi? {61}勝者是否教導這個三摩地？
“ ‘It is the comprehension of all sounds, and the attainment of joy.「這是對一切聲音的理解，以及獲得喜悅的成就。
It is the enjoyment of praising the sugatas.這是對善逝的讚歎享受。
It is the kindness and honesty that is the way of the āryas.它是聖者之道的慈悲與誠實。
Does the Jina teach this samādhi? {62}勝者是否教導這個三摩地？{62}
“ ‘It is being pleasant and never frowning.「這是保持愉悅的心態，永遠不皺眉。
It is being friendly and gentle with a smiling face.是以友善溫和、面帶微笑的態度待人。
It is being first to speak on seeing beings.見到生命時，首先主動說話。
Does the Jina teach this samādhi? {63}勝者是否教導這個三摩地？{63}
“ ‘It is being without laziness and respecting the gurus.「它是沒有懈怠並恭敬上師。
It is being reverential, paying homage, and being pleasant to see.這是恭敬，禮敬，以及令人喜悅的樣子。
It is being content with whatever arises, and virtuous.它是對所有生起之物感到滿足，並且具有道德品質。
Does the Jina teach this samādhi? {64}勝者是否教導這個三摩地？{64}
“ ‘It is having a pure livelihood and dwelling in solitary places.「它是擁有清淨的生活方式，並且住在寂靜的地方。
It is maintaining the disciplines of mendicancy with no loss of mindfulness.是維持乞食行的戒律，不失去念。
It is being adept in the āyatanas and in the dhātus.它是精通各處和各界。
Does the Jina teach this samādhi? {65}勝者是否教導這個三摩地？
“ ‘It is skill in the āyatanas, and the knowledge of the higher cognitions;「這是對感官處的巧妙理解，以及對神通的知識；
It is the elimination of the kleśas, and the level of self-subjugation.這是煩惱的消除，以及自我制服的境界。
It is the termination of all the multitudes of mantras.這是所有咒語眾多形式的終止。
Does the Jina teach this samādhi? {66}勝者是否宣說這個三摩地？
“ ‘It transcends all the states of being in existence.「它超越了有中的所有生命狀態。
It is remembering previous lives and having no doubt in the Dharma.這是憶念前生，對法毫無疑惑。
It is aspiring to the Dharma and seeking to hear it.它是對法的嚮往和尋求聞法。
Does the Jina teach this samādhi? {67}勝者是否教導這個三摩地？{67}
“ ‘It is a special attainment, being always engaged in meditation.「這是一種特殊的成就，總是專注於禪修。
It is the knowledge of downfalls and remaining in emancipation.這是對墮落的認識，以及安住於解脫。
It is the elimination of propensities through remaining in that emancipation.這是通過保持在那個解脫中而消除習氣。
Does the Jina teach this samādhi? {68}勝者是否傳授這個三摩地？
“ ‘It is the attainment of the perfection of sharp wisdom.「這是獲得銳利慧波羅蜜的成就。
It is being as unwavering and unshakable as a mountain.它是如同山岳般堅定不移、牢固不搖的生命狀態。
It is the dhāraṇī entranceway that has the characteristic of irreversibility.它是具有不退特性的陀羅尼入門。
Does the Jina teach this samādhi? {69}勝者是否傳授這個三摩地？
“ ‘It is always longing for good qualities. [F.60.a]「它總是渴望善法。
It is always avoiding bad qualities.它始終遠離不善的法。
It is never going to the side of the kleśas.它永遠不會走向煩惱的一邊。
Does the Jina teach this samādhi? {70}勝者是否教導這個三摩地？{70}
“ ‘The one who is wise in mastering all training,「善於掌握一切訓練的智者，
The one who has mastered remaining in samādhi,已經掌握停留在三摩地中的人，
The one who inspires beings through knowing their thoughts通過了知生命的念頭而啟發他們的那位。
Teaches the Dharma for the supreme enlightenment of buddhahood. {71}為眾生宣說成就佛果的無上法。
“ ‘It is unique knowledge, the knowledge of births.「這是獨特的知識，生命輪迴的知識。
It is infinite knowledge, completely perfect knowledge.這是無邊的知識，圓滿完整的知識。
It is the knowledge of the transition between all existences.這是關於所有有之間轉變的知識。
Does the Jina teach this samādhi? {72}勝者是否教導這個三摩地？{72}
“ ‘Abandoning home, aspiring to mendicancy,「放棄家庭，立志從事乞食行，
Finding no joy in the three realms, having no grasping,在三界中找不到喜樂，沒有執取，
And rejoicing in controlling the mind:並且在調伏心中隨喜：
The supreme human teaches that Dharma. {73}最高的人類導師教導那個法。{73}
“ ‘Having no attachment for phenomena,「對於現象沒有執著，
Always grasping the supreme Dharma,常恆執著於至高無上的法，
And having a stable aspiration for the ripening of karma:並且對業熟具有穩定的願心：
The supreme human teaches that Dharma. {74}最高的人教導那個法。
“ ‘Skill in the vinaya, knowledge of the ripening of karma,「精通律、知曉業熟、
The pacification of conflict and quarrels,衝突和爭執的息滅，
Freedom from discord, the level that is free of quarrels:遠離不和，達到沒有爭執的境界：
The supreme human teaches that Dharma. {75}最高的人類導師闡說這個法。{75}
“ ‘Having complete patience, never having anger,「具足完全的忍，永不生起瞋恨，
Always having skill and certainty in the Dharma,始終在法中具有技巧和堅定。
Distinguishing between words and having the insight of wisdom:分辨言詞，具有慧的洞察：
Having developed compassion, he teaches that Dharma. {76}培養了慈悲心之後，他教導那個法。{76}
“ ‘He has taught the knowledge of the past, knowledge of the future,「他教導了過去的知識，未來的知識，
The equality of the three times in the teaching of the sugatas,善逝教法中三世的平等性，
And the cessation of the three aspects of an action:以及行為三個方面的息滅：
That is what the Jina, the Lord of the Dharma, teaches. {77}這就是勝者、法之主所教導的。{77}
“ ‘The mind’s perfect stability and one-pointedness,「心的完美安定和專一不分散，
The body’s perfect stability as on the level of the āryas,身體的完全穩定，如同聖者的境界，
And at all times guarding the conduct of a mendicant:並且時時守護乞士的行。
That is the Dharma that the sage, the preeminent human, teaches. {78}這就是聖者、最殊勝的人所宣說的法。{78}
“ ‘A pleasing sense of modesty and self-respect,「令人喜悅的羞恥心和恭敬心，
Speaking appropriate words, knowledge of the world,說出恰當的言語，對世界的認知，
The origination of phenomena, and the nature of beings:現象的生起，以及生命的本質：
He teaches that Dharma of the supreme, perfect enlightenment. {79}他教導了無上菩提的法。{79}
“ ‘Benefiting and having a sense of modesty,「利益且具有羞恥心，
Abhorring the wickedness of the mind, [F.60.b]厭惡心的邪惡，
Never abandoning the mendicant’s discipline, and begging for alms:永遠不放棄乞士的戒律，並且乞食：
That is the Dharma that the supreme human teaches. {80}這就是至上人類所教導的法。{80}
“ ‘Always maintaining a sense of modesty and self-respect,「始終保持羞恥心和自尊，
Speaking reverently to the guru and rising to greet him,恭敬地向上師說話，並站起來迎接他，
Having overcome pride from the beginning:從最初就克服了傲慢：
That is what the Jina, the Lord of the Dharma, teaches. {81}這就是勝者、法的主宰所教導的。{81}
“ ‘That which arises from the mind is the goodness of the mind;「心所生者，是心之善；
There is wisdom’s discrimination, and thus realization,有慧的辨別，由此而來的現證，
And the region of ignorance is always avoided:無明的領域，總是被迴避：
He teaches that Dharma of supreme, perfect enlightenment. {82}他教導無上菩提的法。
“ ‘There is understanding of the mind, the knowledge of words,「有對心的理解，有對言詞的知識，
Being established in definitions, with certainty of meanings,生命建立在明確的定義上，對意義有著堅定的確信，
And all that is meaningless is always avoided:一切沒有意義的東西始終被迴避：
That is what the Jina, the Lord of the Dharma, teaches. {83}這就是勝者、法的主宰所教導的。{83}
“ ‘Always associating with good persons「時時與善良的人相交往
And always avoiding bad persons,並且總是遠離惡人，
And always being attracted to and delighting in the Jina:而且經常被勝者所吸引，並在勝者中歡喜：
That is the supreme Dharma that the Jina teaches. {84}那就是勝者所教導的最高的法。{84}
“ ‘The description of designations and appellations,「'名稱和稱號的描述，
The continual avoidance of the suffering of saṃsāra,持續迴避輪迴的苦。
And indifference to whether there is gain or no gain:對於是否有所得都不在意：
That is the supreme Dharma that the Jina teaches. {85}這就是勝者所教導的至高無上的法。{85}
“ ‘There is no amazement if honors are gained,「若得到榮譽就沒有驚喜，
There is equanimity when there are no honors,當沒有榮耀時，便有捨心，
And there is never pride when there are praises:以及讚歎時永遠沒有驕傲：
This is nature of the teaching that benefits the world. {86}這是利益世界的教法本性。{86}
“ ‘All abuse and disgrace is endured,「能夠承受一切辱罵和恥辱，
There is no association with any householder,不與任何在家眾來往。
And there is no mingling with homeless mendicants:而且不與出家乞士相交往：
That is what the Jina, the Lord of the Dharma, teaches. {87}這就是勝者、法的主宰所教導的。{87}
“ ‘Remaining in the Buddha’s scope of conduct,「『住於佛陀的行的範圍之中，
Rejecting all that is not that conduct,摒棄不屬於那種行的一切，
And having perfect conduct and a well-controlled mind:具足圓滿的行和調伏好的心：
That is the way of the Dharma that the Sugata teaches. {88}這就是善逝所教導的法的方式。{88}
“ ‘Always rejecting the dharma of the foolish,「時時刻刻拒絕愚人的法，
Rejecting all that disgraces the family of the Buddha,捨離一切貶損佛陀家族的事物，
Always protecting the teaching of the Buddha:常時守護佛陀的教法：
That is what the Jina, the Lord of the Dharma, teaches. {89}那就是勝者、法的主宰所教導的。{89}
“ ‘Speaking little, pleasantly, and articulately,「言語簡少、溫和且清晰，
Speaking good and gentle words to others,向他人說出良善溫柔的言語，
Subjugating adversaries through the Dharma:通過法來征服對手：
That is the nature of the Jina’s teaching. {90}這就是勝者的教法的本質。{90}
“ ‘Arriving at the right time, and not the wrong time, [F.61.a]「在正確的時刻到達，而非錯誤的時刻，
Never depending on any ordinary being,永遠不依靠任何凡夫生命，
Not being saddened on encountering suffering:遇到苦時不會感到悲傷：
That is the nature of the Jina’s teaching. {91}這就是勝者的教法的本質。
“ ‘When seeing the poor, bringing them wealth;「看到貧困的生命，就為他們帶來財富；
When seeing those with bad conduct, feeling compassion;看到有不善行為的生命時，生起慈悲心；
Always teaching those things that are beneficial:總是教導那些有益之事：
That is the nature of the Jina’s teaching. {92}這就是勝者的教法的本性。{92}
“ ‘Benefiting beings through the Dharma,利益眾生通過法，
Always giving away worldly material things,總是捨棄世間的物質財富，
Never accumulating, never amassing:永遠不積累，永遠不聚集：
That is the nature of the Jina’s teaching. {93}這就是勝者的教法的性質。
“ ‘Praising correct conduct and condemning bad conduct,「讚歎正行，譴責不善的行。
Being free of dishonesty and relying on those with correct conduct,遠離妄語並且依止於有正行的人，
Giving away one’s possessions and not relying on wealth:舍棄自己的財產，不依賴於財富：
That is the nature of the Jina’s teaching. {94}這就是勝者的教法的本質。{94}
“ ‘Providing for the guru with a higher motivation,以更高的動機來供養上師，
Doing all that he has told one to do,做那位法師告訴自己要做的一切事情，
Never ceasing from serving the dharmabhāṇaka:永不停止侍奉法師：
That is the nature of the Jina’s teaching. {95}這就是勝者的教法的本質。
“ ‘Always being respectful and delighted,「總是保持恭敬和歡喜的心，
Remaining continually in a peaceful view,始終保持在寧靜的見地中，
Always being sure of one’s past conduct:始終確信自己過去的行。
That is the nature of the Jina’s teaching. {96}這就是勝者的教法的本質。{96}
“ ‘Always following those with correct conduct,「始終追隨具有正行的人，
With skillful methods shunning concepts,以善巧方法遠離概念，
Repelling identification and the characteristics of things:遠離想和事物的特徵：
That is the nature of the Jina’s teaching. {97}這就是勝者教法的本質。
“ ‘Being skilled in the words produced within the sūtras,「善於經中所產生的言詞，
Having certainty in the words that teach the truth,對真理教誨之言確信無疑，
The manifestation of the wisdom of liberation:解脫慧的示現：
That is the nature of the Jina’s teaching. {98}這就是勝者的教法的本質。
“ ‘Speaking words that are never contradictory,「說出永不相違的言辭，
Skillful in the certainty of what is taught,善於教導內容的確定性，
And using words that will not be doubted:並使用不會被懷疑的言語：
That is the nature of the Jina’s teaching. {i}這就是勝者的教法的本質。
“ ‘Always relying on the Dharma of emptiness,「始終依靠空的法，
Maintaining fearlessly the power of correct conduct,無懼地保持正行的力量，
And applying equality through remaining in samādhi:並通過安住於三摩地而運用平等性：
That is the nature of the Jina’s teaching. {99}這就是勝者的教法的本質。{99}
“ ‘Not wishing to attain intellectual knowledge,「不願證得智識知識，
Keeping the mind free from hypocrisy,保持心遠離虛偽，
And rejecting the creation of any view:並且捨棄任何見解的形成：
That is the nature of the Jina’s teaching. {100} [F.61.b]這就是勝者的教導的本質。
“ ‘Supreme confidence in speech and sublime retention,「至高的言語信心和殊勝的陀羅尼，
The limitless radiance of wisdom,慧無限的光輝，
And correct eloquence with the power of mantra:以及具有咒力的正確辯才：
That is the nature of the Jina’s teaching. {101}這就是勝者的教法的本質。
“ ‘Meditation on the path through this doorway of correct conduct,「透過正行之門的禪修，
Excellent practice, instruction, and conduct,殊勝的修行、教導和正行，
And teaching that follows practicing the teaching:以及隨著修行佛法而來的教導：
That is the nature of the Jina’s teaching. {102}這就是勝者的教法的本質。
“ ‘The appropriate patience that is praised by the buddhas,「『受到佛陀讚歎的恰當忍，
The maintenance of patience that avoids bad actions,保持忍的修行，遠離惡業，
And eliminating ignorance by being established in knowledge:通過建立在知識中而消除無明：
That is the nature of the Jina’s teaching. {103}這就是勝者的教法的本性。
“ ‘The level of yoga that is based upon wisdom,「以慧為基礎的瑜伽階位，
The mastery of yoga through entering enlightenment,通過進入菩提而達到瑜伽的精通，
The continual reliance on good beings:持續依靠善良的生命：
That is the nature of the Jina’s teaching. {104}這就是勝者的教法的本質。
“ ‘It is the constant avoidance of unrestrained practitioners,「它是對不節制修行者的持續避免，
It is the level of buddhahood taught by tathāgatas,這是如來所教導的佛果境界，
And it is rejoiced in by all who are wise:而且它被所有智慧的人所歡喜。
That is the nature of the Jina’s teaching. {105}這就是勝者的教法的本質。{105}
“ ‘It is rejected by the foolish and ignorant.「它被愚癡和無明者所棄絕。
It is not the level of the numerous śrāvakas,它不是許多聲聞所達到的境界，
And it is always obtained by the bodhisattvas:而且菩薩們總是獲得了它：
That is the nature of the Jina’s teaching. {106}這就是勝者的教法的本質。
“ ‘It is realized by the tathāgatas.它被如來所證悟。
It is offered to and honored by the devas.它被諸天所供奉和尊敬。
It is rejoiced in by a hundred billion Brahmās.受到百億梵天的歡喜讚歎。
Is the Jina teaching this samādhi? {107}勝者是否在宣說這個三摩地？
“ ‘Thousands of nāgas always pay homage to it,「千萬龍王恆常禮敬它，
And so do garuḍas, yakṣas, and kinnaras.迦樓羅、夜叉和緊那羅也都如此。
It is the supreme enlightenment taught by the Jina.這是勝者所教導的最高菩提。
Is the Jina teaching this samādhi? {108}勝者是在教導這個三摩地嗎？{108}
“ ‘It is always obtained by those who are wise.「它總是被智慧者所獲得。
It is the perfect attainment of the best, supreme wealth.它是最殊勝、最上等財寶的圓滿成就。
It is the supreme nonmaterial medicine of wisdom.這是至高無上的非物質智慧之藥。
Is the Jina teaching this samādhi? {109}勝者是在教導這個三摩地嗎？{109}
“ ‘It is wisdom’s treasure of unceasing eloquence.「它是慧的不斷辯才的寶藏。
Ten million sūtras are contained within it.十百萬部經典皆包含於其中。
It is accurate knowledge, the complete knowledge of the three realms.這是準確的認識，是對三界的完整認識。
Is the Jina teaching this samādhi? {110}勝者是在教授這個三摩地嗎？
“ ‘It is a boat that crosses to the other shore,「它是一艘渡到彼岸的船，
It is a ship that crosses a great river, [F.62.a]它是一艘船隻，能夠渡過大河，
And it increases fame and garlands of praises並且它增長名聲與讚歎的花鬘
For those to whom this samādhi of peace is taught. {111}為那些被教導這個寧靜的三摩地的人。{111}
“ ‘Those who teach this samādhi of peace「教導這種寧靜的三摩地的人們
Are praised by all the tathāgatas,受到所有如來的讚歎，
Extolled by the chiefs among humans,被人類的首領所讚歎，
And unceasingly commended by bodhisattvas. {112}並受菩薩們不斷的讚歎。
“ ‘It is the teaching of love to end bad actions.「這是以愛來終結惡業的教法。
It is the level of compassion’s equanimity.這是慈悲的捨的境界。
It is the comfort of the greatly famed ones這是那些大名鼎鼎者的安樂。
For the ones to whom this samādhi is taught. {113}對那些受教這個三摩地的人來說。{113}
“ ‘It is the practice of the teaching of the lion’s roar.「這是獅子吼教法的修習。
It originates from the supreme wisdom of buddhahood.它源於佛果的無上智。
It is the seal of the nature of all phenomena.這是一切現象本性的印記。
This is the samādhi taught by the guides. {114}這是導師們所教導的三摩地。{114}
“ ‘It brings the attainment of omniscient wisdom,「它能帶來一切種智的成就，
It is the conduct of those established in enlightenment,這是安住於菩提中的聖者的行。
And it also terrifies the army of the māras.它也使魔的軍隊感到恐懼。
This is the samādhi of peace taught by the Jina. {115}這是勝者所教導的寂靜三摩地。
“ ‘This knowledge is the protection that is based in the Dharma.「這種知識是建立在法上的保護。
It is the supreme protection in the midst of enemies.它是在敵人之中的最高保護。
It is the subjugation of adversaries through the Dharma:這是通過法來制服對手：
This is the samādhi of peace taught by the Jina. {116}這是勝者所教導的寂靜三摩地。{116}
“ ‘This is the teaching of the level of eloquence.「這是辯才層級的教法。
It is the strengths, the liberations, and likewise the powers,它是強力、解脫，以及力。
And it is the eighteen unique qualities of a buddha:而且是佛陀的十八不共法：
That is the practice of this samādhi, this peace. {117}這就是這個三摩地、這個寂靜的修行。{117}
“ ‘It is seeking the ten strengths,「它是在尋求十力，
It is the omen of the coming of buddha wisdom,這是佛陀慧出現的預兆。
It is the buddhadharma taught by the supreme being,這是至高生命所教導的佛法。
And it is the teaching that compassionately benefits the world. {118}這是以慈悲心利益世界的教法。
“ ‘It is possessed by the sons of the buddhas.「它被佛陀的兒子們所擁有。
It is the path taught for those who seek enlightenment.這是為了尋求菩提的眾生而教導的道路。
It is rejoiced in by the offspring of the sugatas它為善逝的子嗣所欣喜讚歎。
When they hear this samādhi of peace that is difficult to see. {119}當他們聽到這個難以見到的寧靜三摩地時。
“ ‘It is the complete wisdom of buddhahood.「這是佛果的圓滿慧。
It is what the wise bodhisattva seeks.這是有智慧的菩薩所尋求的。
One with a pure mind, clear and unblemished,心性清淨，無有污垢的人，
Practices the peace of this samādhi. {120}修習這三摩地的寧靜。
“ ‘One who has a pure body like that of the jinas,「具有如勝者般清淨身體的人，
Who has the knowledge of liberation, the vision of liberation,具有解脫知、具有解脫見的人，
And who is never afflicted by the bondage of desire,永遠不受欲望的束縛所折磨者，
Practices this excellent samādhi. {121} [F.62.b]修習這個殊勝的三摩地。
“ ‘One who is not on the level of anger and is free of ignorance,「不處於瞋恨之境，遠離無明的人，
In whom wisdom has arisen and who seeks liberation,在其中智慧已經生起，並且尋求解脫的人。
In whom knowledge has developed and ignorance is destroyed,其中智慧已經開展，無明已被摧毀，
Practices the peace of this samādhi. {122}修行這個三摩地的寧靜。{122}
“ ‘This samādhi of peace is taught to the meditator「此寂靜三摩地乃教導禪修者
For whom liberation is central, and is fulfilled by this teaching.對於以解脫為中心，並由此教法而圓滿成就的人。
The one with the sight of the faultless buddhas具有無缺陷佛陀視見的那一位
Practices the peace of this samādhi. {123}修持這個三摩地的寧靜。{123}
“ ‘The clairvoyance that reveals many realms,「能夠顯現眾多世界的神眼，
The miraculous powers that reveal infinite buddhas,顯現無量佛陀的神變，
And dhāraṇī is also not difficult to attain而且陀羅尼也不難獲得
For the one who practices this samādhi. {124}對於修習這個三摩地的人。{124}
“ ‘The senses are pacified in this state of enlightenment.「在這種菩提的境界中，感官被安撫平靜。
There is the revelation of infinite blessings,顯現無盡的加持，
And subtle, vast, and pure wisdom以及微妙、廣大、清淨的慧
For the one who practices this samādhi. {125}對於修習這個三摩地的人。
“ ‘For the one who has not heard this samādhi of peace,「對於那些尚未聽聞這個寂靜三摩地的人，
Practice without self-restraint will bring no realization,沒有守護的修行無法帶來現證。
And as all the words will have been subverted,因為所有的言語都將被顛覆。
No understanding will be possible from speech. {126}從言語中無法產生任何理解。{126}
“ ‘This is known by wise bodhisattvas「這為有智慧的菩薩所了知
Just as taught by the Lord of Dharma.正如法王所教導的那樣。
There is faultless realization of peace有無缺陷的寂靜現證
For the one who practices this samādhi. {127}對於修習這個三摩地的人。{127}
“ ‘For the one who practices this samādhi「修習這個三摩地的人
With diligent application, having possession of it,精勤修習而獲得它，
Constantly serving it, and perfectly keeping it,不斷地修習它，圓滿地保持它，
There will be cessation of suffering and the end of rebirth. {128}苦會停止，輪迴也會終結。{128}
“ ‘It has been taught that all phenomena are birthless,「已經教導了，一切現象都是無生的，
As are all the existences of beings.如同一切生命之有。
Is the Jina teaching this samādhi勝者是否在教授這三摩地
Of the greatly famous, supremely wise buddhas?’ {129}那些偉大聞名、至高智慧的佛陀？
“A full eighty-eight trillion beings「整整八十八兆的生命
Heard these verses recited by the prince,從王子口中聽聞這些偈頌，
Attained the patience that corresponded to those words,獲得了與那些言詞相應的忍。
And were established in irreversible progress toward buddha wisdom. {130}並證得了邁向佛陀慧的不退轉。
“Dṛḍhabala said to the prince,堅力對王子說道：
‘The Lord of the World is still present.世界之主仍然存在。
I have a question for you, my son:我有一個問題要問你，我的兒子：
Where did you hear of this samādhi?’ {131}「你從哪裡聽說過這個三摩地？」
“The prince said to the king, ‘Listen! [F.63.a]「王子對國王說：『請聽！
During one eon I have seen在一劫中，我曾見到
A quintillion buddhas, honored them all,一百千那由他的佛陀，恭敬供養他們所有的人，
And asked them for this samādhi of peace. {132}並向他們祈求這個寧靜的三摩地。
“ ‘And for another ninety-four eons,「而且在另外九十四劫中，
And for a thousand quintillion eons,而且經過了一千兆劫，
I remember all my births wherever they were,我記得我所有的生生世世，無論在哪裡。
And I was never born from a womb. {133}我從未從子宮中誕生。
“ ‘Then I meditated upon this samādhi.「那時我就觀修這個三摩地。
I listened correctly to the teaching of those jinas.我正確地聆聽了那些勝者的教導。
Having heard it I had longing for what had been described.聽聞之後，我對所描述的法產生了渴望。
Free from uncertainty I embraced enlightenment. {134}我脫離了疑惑而證悟了菩提。{134}
“ ‘I questioned whatever bhikṣus「我詢問了各位比丘
Had understood this samādhi.已經理解了這個三摩地。
I venerated them respectfully我恭敬地尊敬他們
As if they were benefactors of the world. {135}彷彿他們是世界的恩人。
“ ‘When I received even one verse from them「當我從他們那裡獲得哪怕一個偈頌時
I practiced that teaching properly我正確地修行了那個教法
And considered them to be teachers,並把他們視為師。
Venerating them with the respect shown to buddhas. {136}用恭敬心尊敬他們，如同恭敬佛陀一樣。
“ ‘Whenever someone questioned me「每當有人向我提出疑問時
About my understanding of this samādhi,關於我對這個三摩地的理解，
Even in dreams I had no doubts即使在夢中，我也沒有絲毫懷疑
That I would become a jina, a guide of the world. {137}我將成為勝者，成為世界的導師。{137}
“ ‘I respectfully attended「『我恭敬地侍奉
To senior, middle, and junior bhikṣus.對資深、中等和初級的比丘們。
With that respect my renown increased,以那份恭敬，我的名聲也隨之增長，
As did my merit, fame, and qualities. {138}我的福德、聲譽和品德也隨之增長。
“ ‘I had no desire for conflict or quarrels.「我沒有爭執或爭論的欲望。
At that time, I had few desires.那時我少欲。
Those who do bad actions are reborn in certain existences.造作惡業的人會轉生到特定的有中。
Those who do good actions are reborn in other existences. {139}那些做好行為的人會在其他有中重生。{139}
“ ‘One hears unpleasant words from those「有人會從那些人那裡聽到令人不悅的言語
Who, without restraint, act inappropriately.那些沒有守護，行為不當的人。
At that time I became the lord of my own actions.那時我成為了自己業行的主宰。
The karma that is created is never lost. {140}所造的業永遠不會消失。
“ ‘I did not at that time become absorbed in anger.「我當時沒有沉溺於瞋恨。
I maintained the power of patience, which is praised by the buddhas.我保持了忍的力量，這是佛陀所讚歎的。
The guides have always praised patience;導師們始終讚歎忍。
Attaining enlightenment is not difficult for those who practice patience. {141}對於修習忍的人來說，證得菩提並不困難。
“ ‘I continually had correct conduct我不斷地持守正行
And established others in correct conduct.並讓他人安住於正行。
I always spoke the praises of correct conduct, [F.63.b]我總是讚歎正行。
And what I spoke at that time was praiseworthy. {142}而我當時所說的話是值得讚歎的。
“ ‘I was always speaking the praises of solitude.「我常常讚歎獨處。
I always maintained correct conduct.我始終保持正行。
I established others in the poṣadha vows我讓其他人受持布薩戒
And I introduced them to enlightenment. {143}並且我將他們引入菩提。
“ ‘I established them in celibacy,「我讓他們安住於梵行，
I introduced them to the meaning of the Dharma,我為他們介紹了法的意義，
And I awoke them to the path to enlightenment,我讓他們覺醒到菩提之路，
For which they had endless devotion. {144}他們對此具有無盡的虔誠。
“ ‘I remember an eon in the past「我記得過去的一個劫
When there was the jina Svarāṅgaghoṣa.當時有勝者自色音。
I took a vow in his presence我在他的面前發了誓願。
To have the power of patience at all times. {145}具有在任何時候都擁有忍的力量。
“ ‘I remained faithful to that vow「我對那個誓願保持忠實
For eight hundred and forty million years.經過八億四千萬年。
Although Māra reviled and abused me,雖然魔辱罵和虐待我，
My mind remained unshakable. {146}我的心始終堅定不移。{146}
“ ‘ Māra put me to the test,「魔考驗了我，
And discovered my love and patience to be enduring.並發現我的愛和忍是永恆不變的。
And with faith he bowed down to my feet,於是他以信心禮拜我的雙足，
And I established five hundred beings on the path to supreme enlightenment. {147}我建立了五百個生命走上至高菩提的道路。{147}
“ ‘At all times I was free of avarice「我在任何時候都遠離慳貪
And always praised generosity.並且總是讚歎佈施。
I became wealthy, possessing many riches我變得富有，擁有眾多的財富
And was a benefactor in times of famine. {148}在飢荒時期是眾生的恩人。
“ ‘I pay homage to any monks「我禮敬任何修行者
Who possess this samādhi,擁有這個三摩地的人，
Who recite it and teach it.誦持並教導它的人。
They all become supreme men. {149}他們都成為最殊勝的人。{149}
“ ‘Because of that unsurpassable karma「因為那無比的業
I saw many buddhas, many lords of the world.我見到了許多佛陀，許多世界的主宰。
I entered into homelessness in the teachings of those jinas我在那些勝者的法教中出家。
And I always became a wise dharmabhāṇaka. {150}我總是成為一位智慧的法師。
“ ‘I was always engaged in the discipline of a mendicant.「我始終奉持乞士的戒律。
I always remained in the solitude of forests.我常常住在林中的獨處之地。
I never gave the appearance of spirituality in order to obtain food.我從不為了獲得食物而裝作有靈性的樣子。
I was content with whatever I obtained. {151}我對所得到的一切都感到滿足。{151}
“ ‘At all times I was free of envy.「我在任何時候都沒有嫉妒。
I had no attachment to a family.我對家庭沒有執著。
Attachment to family causes envy.執著於家庭會導致嫉妒。
Without envy I remained in the pleasant forests. {152}我無嫉妒而住於樂林中。
“ ‘At all times I had loving-kindness. [F.64.a]「我始終保持慈心。
When I was abused I did not become angry.當我被辱罵時，我沒有變得憤怒。
As I was always kind, the garland of fame由於我始終善良，名譽的花鬘
Of my compassion spread in the four directions. {153}我的慈悲向四方傳播。
“ ‘I was always content, with few desires.「我總是知足常樂，少欲無求。
I was dedicated to mendicancy in solitary places.我在寂靜的地方專心修習乞食行。
I never abandoned begging for alms.我從未放棄乞食行。
I remained unwaveringly committed to mendicancy. {154}我始終堅定不移地致力於乞食行。{154}
“ ‘I always had faith and belief.「我始終具有信心和信念。
I always had great belief in the Buddha’s teaching.我總是對佛陀的教法懷有深深的信心。
I obtained many benefits from having belief.我從具有信心中獲得許多利益。
I became attractive with faultless faculties. {155}我變得具有無缺陷的感官而具吸引力。
“ ‘I practiced whatever I taught.「我實踐我所教導的一切。
I always valued practice above all else.我始終將修習實踐視為最重要的事。
As I valued practice above all else,因為我最重視修行實踐，
Devas and nāgas believed in me and honored me. {156}天神和龍相信我、尊敬我。{156}
“ ‘There are also numerous other qualities,「還有許多其他的功德，
Other than these that I have described.除了我所描述的這些之外。
They should always be trained in by the wise ones智慧的人應該經常在這些方面訓練自己。
Who wish for the enlightenment of buddhahood. {157}希望獲得佛果菩提的人。
“ ‘I remember the greatest number of hardships「我記得經歷過最多的艱辛困苦
That I practiced through numerous eons,我在眾多的劫中所修習的。
So numerous I am unable to describe them.其數量之多，我無法描述。
I will now go into the presence of the Sugata.’ {158}我現在要去善逝的面前。
“That wise bodhisattva with sharp wisdom那位具有敏銳智慧的賢智菩薩
At that moment attained the five higher cognitions.在那一刻，他証得了五通。
Through miraculous power he came before the Jina,他以神變來到勝者的面前，
Accompanied by eight hundred million beings. {159}伴隨著八億生命。
“Dṛḍhabala was extremely pleased,堅力極為歡喜，
And, accompanied by one billion six hundred million beings,並伴同著十六億生命，
He came into the presence of the Buddha,他來到佛陀的面前，
Bowed down to his feet, and sat before him. {160}禮拜於佛陀的足下，並坐在他面前。
“Knowing the aspiration of that king,「了知那位國王的願心，
The Lord of humans taught this samādhi.人中之尊教授了這個三摩地。
When the king had heard that samādhi那位國王聽到這個三摩地
He renounced his kingdom and entered homelessness. {161}他放棄了王國而出家。{161}
“Homeless, he meditated on this samādhi,出家後，他靜坐修習這個三摩地，
And he recited it and taught it.他念誦它並教導它。
After sixty eons had passed經過六十劫之後
He became a jina named Padmottara. {162}他成為了名叫蓮花超的勝者。
“The one billion six hundred million beings「那十六億生命
Who had come with the king into the presence of the Jina與國王一起來到勝者面前的那些生命
Also heard this samādhi, [F.64.b]也聽聞了這個三摩地，
And with the highest joy they entered homelessness. {163}他們以最高的喜悅而出家。
“Homeless, they possessed this samādhi,"出家的人，他們擁有這個三摩地，
And recited it and taught it.並且誦持它、教導它。
After six trillion eons had passed經過六兆劫之後
They all reached supreme enlightenment in the same eon. {164}他們都在同一劫中證得了無上菩提。{164}
“They all had the name Anantajñānanottara.他們都叫無邊智慧最勝。
They were buddhas to whom devas and humans made offerings.他們是受到天神和人類供養的佛陀。
Each of those supreme humans liberated as many beings每一位這樣的最高人類都解脫了許多生命
As there are grains of sand in the Ganges. {165}就如同恆河中的沙粒一樣多。
“I was King Śirībala.「我曾是吉祥力王。
The practitioners of this supreme bodhisattva conduct,修習這殊勝菩薩行的修行者，
Those who were my five hundred sons,那時我的五百個兒子，
Are these guardians of the Dharma. {166}他們是法的守護者。
“The one who was my mother「我的母親就是
Was Māyādevī in this time.是摩耶夫人。
My four hundred billion daughters我的四百億個女兒
All entered nirvāṇa. {166b}全部進入了涅槃。
“The king who was named Dṛḍhabala,「名叫堅力的國王，
The powerful cakravartin with many treasures,具有眾多寶藏的強大轉輪王，
Became King Śuddhodana in this age,在這一世成為淨飯王。
And has been my father in various lifetimes. {166c}在各種生世中曾是我的父親。
“Thus have I for ten billion eons「這樣我在一百億劫中
Exercised diligence that is free of laziness.精進而無懈怠。
The pure yearning for this samādhi對這個三摩地的清淨渴望
Brings the accomplishment of supreme enlightenment. {167}成就了無上菩提。
“Therefore, young man, those bodhisattvas「是故，善男子，那些菩薩
Who wish to meditate on this samādhi希望修習這個三摩地的菩薩
Should exercise diligence, regardless of risks to their lives,應當精進修習，不顧生命的危險，
And always follow, young man, my example.” {168}年輕人啊，應當經常追隨我的榜樣。
17.201Conclusion of the seventeenth chapter, “The Entranceway to the Samādhi That Is Taught by Many Buddhas.”
