The Teaching of the Inconceivable Dharma of the Buddha

佛陀不可思議法教

19.1The Bhagavān said to the youth Candraprabha, “Young man, in that way bodhisattva mahāsattvas, having heard the inconceivable and measureless benefits of the qualities that come from the samādhi, the revealed equality of the nature of all phenomena, through wishing not to be fearful, wishing not to be terrified, and not to be gripped by terror, will become learned in the teaching of the inconceivable Dharma of the Buddha. Aspire to the inconceivable Dharma of the Buddha. Be wise in asking questions about the inconceivable Dharma of the Buddha. Be wise in seeking the inconceivable Dharma of the Buddha. Do not be fearful, do not be terrified, and do not be gripped by terror on hearing the inconceivable Dharma of the Buddha.” [F.67.b]

19.1薄伽梵對月光青年說：「年輕人，菩薩摩訶薩應當這樣：聽聞了三摩地所帶來的不可思議且無量的功德利益，聽聞了一切現象本性所顯現的平等性，通過希望不恐懼、希望不驚慌、希望不被恐怖所控制，將會在佛陀的不可思議法的教授中變得博學多聞。應當對不可思議法產生願望。應當成為提出有關不可思議法問題的智者。應當成為尋求不可思議法的智者。聽聞不可思議法時，不要恐懼，不要驚慌，不要被恐怖所控制。」

19.2The youth Candraprabha placed his palms together, bowed toward the Bhagavān, and asked him, “Bhagavān, in this way how do bodhisattva mahāsattvas aspire to the inconceivable Dharma of the Buddha, become wise in asking questions about the inconceivable Dharma of the Buddha, become wise in seeking the inconceivable Dharma of the Buddha, and not be fearful, not be terrified, and not be gripped by terror on hearing the inconceivable Dharma of the Buddha?”

19.2月光青年合掌，向薄伽梵禮拜，並問他說：「薄伽梵，菩薩摩訶薩應當如何才能對不可思議法產生嚮往，才能在詢問不可思議法時變得智慧，才能在尋求不可思議法時變得智慧，以及在聽聞不可思議法時不感到害怕、不感到恐懼、不被恐怖所控制？」

19.3The Bhagavān replied to the youth Candraprabha, “Those bodhisattva mahāsattvas who listen to and hear this samādhi, the revealed equality of the nature of all phenomena, and obtain it, understand it, keep it, read it out loud, disseminate it, meditate on it with unadulterated meditation, promulgate it, and make it widely known to others, will become wise in the teaching of the inconceivable Dharma of the Buddha. They will aspire to the inconceivable Dharma of the Buddha, they will become wise in asking questions about the inconceivable Dharma of the Buddha, and will not be fearful, will not be terrified, and will not be gripped by terror on hearing the inconceivable Dharma of the Buddha.”

19.3薄伽梵回答月光青年說：「那些菩薩摩訶薩聽聞這個三摩地——諸法性質的顯現平等性，並且獲得它、理解它、守持它、朗誦它、傳播它、以無雜染的禪修來冥想它、弘揚它，並使它廣為人知於他人，他們將在佛陀的不可思議法的教導中變得智慧。他們將渴求不可思議法的佛陀，他們將在詢問關於佛陀的不可思議法時變得智慧，並且在聽聞佛陀的不可思議法時將不會感到恐懼，將不會感到驚恐，將不會被恐懼所困擾。」

19.4“After the youth Candraprabha had been taught by the Bhagavān these words on accomplishing the benefits of the qualities that come from the samādhi, the revealed equality of the nature of all phenomena, he again heard from the Bhagavān countless, innumerable verses describing the benefits of the qualities that come from the samādhi, the revealed equality of the nature of all phenomena; and it was at that time that the youth Candraprabha attained this king of samādhis, the revealed equality of the nature of all phenomena.

19.4青年月光在薄伽梵教導他有關三摩地、現見一切現象本質平等的功德利益之後，又從薄伽梵處聽聞了無數、無量的偈頌，描述三摩地、現見一切現象本質平等的功德利益。就在那時，青年月光證得了這三摩地王、現見一切現象本質平等。

19.5Innumerable, countless bodhisattva mahāsattvas attained the great, higher cognitions. [F.68.a] Countless beings also developed the motivation that is directed toward great compassion.

19.5無數不計的菩薩摩訶薩證得了偉大的神通。[F.68.a] 無數的生命也生起了趨向大悲的動機。

19.6This universe of a thousand million worlds shook in six ways. It trembled, trembled strongly, and trembled intensely; it quivered, quivered strongly, and quivered intensely; it shook, shook strongly, and shook intensely; it shuddered, shuddered strongly, and shuddered intensely; it quaked, quaked strongly, and quaked intensely; the east sank and the west rose, the west sank and the east rose, the north sank and the south rose, the south sank and the north rose, the perimeter sank and the center rose, and the center sank and the perimeter rose. An immeasurable radiance shone in the universe. There fell a great rain of divine incense. Devas and their sons gathered in order to listen to the Dharma. High in the sky they heard the innumerable verses on the benefits of the qualities that come from the samādhi, the revealed equality of the nature of all phenomena. All the devas and their sons felt pleased, delighted, thrilled, joyous, happy, and glad, and they emitted cries of joy and laughter. They let fall a great rain of divine flowers of various kinds. They played many thousands of trillions of divine musical instruments. And they proclaimed the following words together as one voice:

19.6這個百億世界發生了六種震動。它震撼、強烈震撼、極其震撼；它顫動、強烈顫動、極其顫動；它搖晃、強烈搖晃、極其搖晃；它晃動、強烈晃動、極其晃動；它抖動、強烈抖動、極其抖動；東邊下沉西邊上升，西邊下沉東邊上升，北邊下沉南邊上升，南邊下沉北邊上升，邊緣下沉中心上升，中心下沉邊緣上升。無量的光輝照亮了世界。降下了大量的天香。天神和他們的眷屬聚集在一起聽法。在高空中，他們聽到了無量關於三摩地（法性平等的顯現）所帶來的功德利益的偈頌。所有的天神和他們的眷屬都感到歡喜、高興、興奮、喜樂、快樂和愉悅，並發出了歡呼聲和笑聲。他們降下了大量各種各樣的天花。他們演奏了無數千萬的天樂器。他們用同一個聲音一起宣說了以下的言語：

19.7“Aho! We have obtained something that is excellent to obtain. We have heard the innumerable verses on the benefits of the qualities from the Bhagavān. Bhagavān, just as the bodhisattva mahāsattva, the youth Candraprabha, attained this samādhi, the revealed equality of the nature of all phenomena, we also, Bhagavān, will all together at the same time attain this samādhi, the revealed equality of the nature of all phenomena.” [F.68.b]

19.7「啊呀！我們已經獲得了極其殊勝的所得。我們從薄伽梵那裡聽聞了無數關於法的功德利益的偈頌。薄伽梵，就如同菩薩摩訶薩月光一樣，證得了這個三摩地──現見一切現象本質的平等性，我們也都願意，薄伽梵，同時共同證得這個三摩地──現見一切現象本質的平等性。」

19.8At the time when the Bhagavān was teaching the Dharma on Vulture Peak Mountain to the assembly that was like an ocean, the gandharva Pañcaśikha, in order to honor and serve him, descended from the sky accompanied by the sound of five hundred musical instruments, and remained before the Bhagavān.

19.8當薄伽梵在靈鷲峰為如海般的眾會宣說法法時，乾闥婆五樂音為了恭敬和侍奉他，伴隨著五百樂器的聲音從天空降下，站立在薄伽梵面前。

19.9The gandharva Pañcaśikha thought, “Just as I render service and honor in Sudharma before the devas of Trāyastriṃśa and Śakra, the lord of the devas, by singing them songs, in that same way I shall sing in order to make an offering to the god of gods, the Tathāgata, the arhat, the perfectly enlightened Buddha.”

19.9乾闥婆五樂音心想：「正如我在善法堂中向三十三天的天神和天神之主帝釋天唱歌，以此來尊敬和侍奉他們，同樣地，我也應當唱歌來供養諸天之天、如來、阿羅漢、正等覺佛陀。」

19.10Then the gandharva Pañcaśikha stood up before the Bhagavān holding a lute, the body of which was made of beryl. He was accompanied by the music of five hundred other gandharvas holding musical instruments.

19.10隨後，乾闥婆五樂音站在薄伽梵面前，手持一把琵琶，琵琶的琴身是由綠柱石製成的。他身邊伴隨著五百位其他乾闥婆所奏的樂器之聲。

19.11The Bhagavān thought, “I shall perform a miracle so that the youth Candraprabha will attain skill in the realization of the inconceivable Dharma of the Buddha, so that he will not waver from the samādhi, the revealed equality of the nature of all phenomena, and so that I may manifest the gandharva Pañcaśikha’s skill in singing and playing the lute.”

19.11薄伽梵心想：「我應當示現神通，使得月光童子能夠獲得現證佛陀不可思議法的技能，使他不會從三摩地動搖——即一切現象的真性所示現的平等性——並使我能夠顯現乾闥婆五樂音在歌唱和彈奏琵琶方面的技能。」

19.12Then the Bhagavān performed that miracle, and through the power of the Buddha the five hundred instruments were played excellently. From that excellent playing there came the sound of the inconceivable meaning, which was united with the true nature. And these verses of the realization of the inconceivable Dharma of the Buddha were sung:

19.12於是薄伽梵示現了神通，藉由佛陀的力量，五百件樂器得以完美地演奏。從那完美的演奏中，發出了不可思議意義的音聲，與真性相融合。因此唱出了以下關於佛陀不可思議法現證的偈頌：

“Within the breadth of one hair there are as many buddhas

「在一根毛髮的寬度之中，有無量諸佛，

As the number of grains of sand in the Ganges.

如恆河沙數那樣多。

And those jinas have as many buddha realms, too,

而且這些勝者各自都擁有同樣數量的佛剎。

Each one separate and with distinct characteristics. {1}

每一個都各自獨立，具有不同的特徵。

“Within the breadth of one hair there are the five kinds of beings:

「在一根毛髮的寬度之內，有五種生命：

The beings in hell, those who are animals, [F.69.a]

地獄中的生命、那些畜生，

Those in the realm of Yama, the devas, and humans,

閻魔界的眾生、天神和人類，

Without overlapping or being squeezed. {2}

不相重疊，也不相擁擠。

“Within that space there are the lakes and oceans,

「在那虛空中有著湖泊和大洋，

All rivers, and similarly ponds and springs,

所有河流，以及同樣的池塘和泉水，

Without overlapping or being squeezed.

不相重疊，也不相擁擠。

In that way the Buddha’s Dharma is inconceivable. {3}

佛陀的法就是這樣不可思議。{3}

“Within that space there are numerous mountains:

「在那個虛空中存在著許多山脈：

Cakravāla, Meru, and Sumeru,

輪圍山、須彌和蘇迷盧，

Mucilinda and Mahāmucilinda,

摩竭與摩訶目支隴伽，

Vindhya, Gṛdhrakūṭa, and Himavat. {4}

文陀山、靈鷲山和喜馬拉雅山。

“Within that space there are the terrible hells,

「在那虛空之中有可怕的地獄，

The horrible Tāpana and Pratāpana.

可怕的熱地獄和極熱地獄。

Those who have fallen into those hells

墮入這些地獄的眾生

Experience the sensation of suffering. {5}

體驗苦的受。{5}

“Within that space there are divine palaces,

「在那個虛空中有諸天的宮殿，

Twelve yojanas in size and beautiful.

十二由旬大小，美麗莊嚴。

Within them there are many thousands of devas

其中有成千上萬的天神

Who experience bliss in divine pleasures. {6}

他們在天界的快樂中享受幸福。{6}

“Within that space there are the births of buddhas.

在那個虛空中有佛陀的出生。

There is illumination from the teaching of those who know the world.

那些懂得世界的人的教導中有光明。

Those who have not trained in pure conduct

那些沒有修習清淨戒的人

And who have no wisdom will not see them. {7}

而沒有慧的人將看不到他們。{7}

“Within that space they hear the words,

在那個虛空中，他們聽到了語言，

‘The Dharma has ceased, the Guide has passed away.’

「法已滅盡，導師已涅槃。」

Within that space there are some who hear,

在那個虛空中，有些人聽到，

‘The Guide lives and he teaches the Dharma.’ {8}

「導師活著，他教導法。」

“Within that space there are some who perceive

「在那個虛空中，有些眾生認知到

That they live for countless years.

他們壽命綿長無數年。

Within that space there are those whose time is ending.

在那虛空中有那些壽命即將結束的眾生。

They hear the words, ‘You have not long to live.’ {9}

他們聽到這樣的話語：「你的壽命將不久於人世。」{9}

“Within that space there are some who have the perception,

「在那虛空中，有些人具有這樣的認知，

Believing what their mind perceives,

相信他們心所感受的。

Of seeing and making offerings to sugatas and pleasing the buddhas.

見善逝、供養善逝以及取悅佛陀。

Yet there is no arising and no making of offerings. {10}

然而沒有任何生起，也沒有供養的行為。

“A man dreams he is in a house

「一個人夢見自己在一棟房子裡

Experiencing the bliss of sensory pleasures.

體驗感官快樂的福樂。

When he awakes he does not see those pleasures.

當他醒來時，他看不到那些快樂。

He knows that it was a dream. {11}

他知道那是一場夢。{11}

“In that way, what is seen, heard, thought, or known,

「就這樣，所看見、所聽到、所念、所知道的，

All of this is unreal, like a dream.

一切都是不真實的，如同夢一樣。

The one who has attained the samādhi

已經證得三摩地的人

Will know this nature of phenomena. {12}

將了知現象的這種本質。{12}

“For people such as this there is no pleasure or displeasure.

「對於這樣的人來說，沒有快樂或痛苦。

They are always perfectly happy in the world. [F.69.b]

他們在世界中總是完全快樂的。

Those who delight in vast forests

那些喜愛廣大林野的人們

Become perfectly happy mendicants. {13}

成為完全快樂的乞士。{13}

“Those who have no thought of ‘mine,’

「那些沒有『我的』之念的人，

Those who have abandoned all attachments,

那些放棄了所有執著的人，

Wander in the world like rhinoceroses

在世界中像獨角犀牛一樣遊蕩

And roam like the wind through the air. {14}

以及如風一般在虛空中遊蕩。{14}

“Meditation on the path, the development of wisdom,

「對於道的禪修，慧的培養，

The emptiness and selflessness of all phenomena:

一切現象的空與無我：

He who meditates on these Dharmas

他誰能禪修這些法

Will have unending confidence. {15}

將會擁有無盡的信心。

“The people in the world whose minds have no attachment,

「世界中沒有執著的心的人們，

They are perfectly happy in this world.

他們在這個世界中完全得到快樂。

Their minds are always like the wind,

他們的心總是像風一樣。

Knowing no attachment to pleasure or displeasure. {16}

不執著於快樂或不快樂。{16}

“It is suffering to be with that which is unpleasant;

與不愉快的事物相處是苦。

It is suffering to be separated from that which is pleasant.

與所喜悅的事物分離是苦。

Finally abandoning both of these,

最終放棄這兩者，

Those happy people delight in the Dharma. {17}

那些幸福的人們在法中歡喜。{17}

“The one who has attachment on hearing this Dharma,

「聽聞此法而生執著的人，

And animosity on hearing that which is not Dharma,

以及對於非法之事的厭惡，

Goes astray through conceit and pride,

因為驕慢和自高自大而迷失了道路，

And overpowered by pride, experiences suffering. {18}

被驕慢所制伏，體驗到苦。{18}

“Those who remain in equanimity

「那些安住於捨的人，總是遠離傲慢和沮喪。」

Are always free of arrogance and depression.

總是遠離傲慢和沮喪。

When faced with the pleasant and the unpleasant

當面對令人愉悅和令人不愉悅的事物時

They always have a liberated mind. {19}

他們的心總是得到解脫。{19}

“Those who maintain perfectly pure correct conduct,

「那些堅持完全清淨正行的人，」

Who remain always in inconceivable dhyāna

他們始終安住於不可思議的禪定中

And delight in the peace of the forests,

並且欣喜於林間的寧靜。

Will never know the arising of doubts. {20}

永遠不會產生疑惑的生起。{20}

“Those who engage in that which is unreal,

「那些沉溺於虛妄之物的人們，

The fools who are always enjoying sensory pleasures

愚人總是沉溺於感官享樂

Like vultures attracted to a corpse,

像禿鷲被吸引到屍體一樣，

They always fall under the power of Namuci.” {21}

他們總是落在那模遮的力量之下。{21}

19.34When these verses had been created through the sound of the lutes, the youth Candraprabha attained skill in the realization of the inconceivable Dharma of the Buddha; the gandharva Pañcaśikha attained the patience that was in accord with that sound; countless beings, both devas and humans, developed the aspiration to the highest, complete enlightenment; [F.70.a] and countless beings were benefitted.

19.34當這些偈頌透過琵琶的聲音而創作出來時，月光少年證得了佛陀不可思議法的現證；乾闥婆五樂音獲得了與那聲音相應的忍；無數的天神和人類發起了趣向無上正等菩提的願心；無數的生命獲得了利益。

19.35Conclusion of the nineteenth chapter, “The Teaching of the Inconceivable Dharma of the Buddha.”

19.35（結尾）