The Teaching on the Tathāgata’s Body
關於如來身體的教法
23.1Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, bodhisattva mahāsattvas who wish for this samādhi, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should not know the Tathāgata to be the rūpakāya. Why is that? It is because the Buddha Bhagavān manifests because of the dharmakāya and does not manifest because of the rūpakāya. [F.74.a]
23.1薄伽梵對月光青年說：「因此，青年人，願意修習這個三摩地，並希望迅速證得無上正等菩提、圓滿佛果的菩薩摩訶薩，不應當將如來視為色身。這是為什麼呢？因為佛陀薄伽梵是因法身而顯現，不是因色身而顯現。
23.2“Young man, bodhisattva mahāsattvas whose wish is to aspire to the body of the tathāgata, who wish to know the body of the tathāgata, should obtain this samādhi, understand it, preserve it, recite it to others, promote it, proclaim it, chant it, meditate on it with dedication to the practice of meditation, and make it widely known to others.
23.2「少年，菩薩摩訶薩如果願意趣向如來身，想要瞭解如來身，應當獲得這個三摩地，理解它，保持它，向他人誦說它，推廣它，宣講它，念誦它，通過禪修實踐進行禪思，並使它廣為人知。」
23.3“Young man, the body of the tathāgata is taught to be one meaning, with the understanding that it arises from a hundred merits. It arises from the Dharma. It is without attributes. It is devoid of all attributes. It is profound. It is immeasurable. It is an immeasurable phenomenon. It has the nature of the absence of attributes. It is free of all attributes. It is unwavering. It has no location. It completely has the nature of space. It is invisible. It transcends the scope of the eye’s vision. That should be known as the dharmakāya.
23.3「少年，如來的身體被說為一個意義，以理解它來自百種福德。它源於法。它無相。它遠離一切相。它深奧。它無量。它是無量的現象。它具有無相的本質。它遠離一切相。它堅定不搖。它無處所。它完全具有虛空的本質。它無形可見。它超越眼睛視野的範圍。那應當被認知為法身。」
23.4“It is inconceivable. It is beyond the level of thought. It is unaffected by bliss or suffering. It transcends all conceptual elaboration. It has no location, because it transcends the scope of the words of those who aspire to the wisdom of buddhahood. It is the quintessence because it transcends desire. It is indivisible because it transcends anger. It is stable because it transcends the scope of ignorance. It is taught through the teaching of emptiness. It is unborn because it transcends birth. It is ‘permanent’ in terms of words, and terminology is empty. It is undifferentiated because it is nirvāṇa. It is ‘nirvāṇa’ because of a word. It is ‘peace’ because of speaking. There is equality in terms of conventional appellations. There are appellations in terms of ultimate truth. There is ultimate truth through correct speech.
23.4「它是不可思議的。它超越了思想的層次。它不受喜樂或痛苦的影響。它超越了一切概念的詮釋。它沒有地點，因為它超越了那些渴望佛陀慧智的人的言語範圍。它是精髓，因為它超越了欲。它是不可分割的，因為它超越了瞋恨。它是穩定的，因為它超越了無明的範圍。它通過空的教導而被說示。它是無生的，因為它超越了生。在言語方面它是「常恆的」，而用語是空的。它是無差別的，因為它是涅槃。它被稱為「涅槃」因為有這個字。它被稱為「寂靜」因為有說法。在世俗的名稱方面有平等性。在勝義諦方面有名稱。勝義諦通過正確的言語而成立。」
23.5“It is calmness, the absence of anguish. It is groundless, and cannot be comprehended. There is no end to its description.
23.5「它是寂靜，是無有苦惱。它是無依無附，無法理解。它的描述沒有窮盡。」
23.6“Young man, it arises from training in the great, higher cognitions, and it is known as the tathāgatakāya.”
23.6「少年啊，它由修習大神通而生起，這被稱為如來身。」
Thereupon, the Bhagavān spoke these verses: [F.74.b]
“Someone who wishes to know「有人想要了解
This body of the Lord of the World世間之主的這個身體
Should meditate on this samādhi,應當修習這個三摩地，
And then they will know the Buddha’s body. {1}那麼他們就能認識佛陀的身體。
“A buddha’s body is born from merit.佛陀的身體是由福德所生。
It is pure and it is brilliant.它是純淨的，也是光明的。
It is the same as space;它就像虛空一樣；
There is no difference between them. {2}兩者之間沒有差別。
“The characteristics of a buddha「一位佛陀的特徵
Are the same as those of enlightenment.與菩提的特徵相同。
The characteristics of the body身體的特徵
Are the same as those characteristics. {3}與那些特徵相同。{3}
“The body has enlightenment’s characteristics身體具有菩提的特徵
And a buddha realm has the same.一個佛陀的國土也是如此。
The strengths, liberations, and dhyānas力量、解脫和禪定
Are all also a single characteristic. {4}都同樣是一個特徵。
“That is the nature of the emergence那就是出現的本質
Of the buddhas, of the lords of worlds.佛陀們的，世界的主宰們的。
There is no being who with physical eyes沒有任何生命能夠用肉眼
Is able to see their bodies. {5}能夠用肉眼看到他們的身體。
“There are many who declare,「有許多人宣稱，
‘I have seen the guide of the world.我已經見到了世界的導師。
He is the color of gold and his body他的身色如金，他的身體
Illuminates the entire world.’ {6}照亮整個世界。
“This body that is seen,「這個被看見的身體，
Beautified by characteristics,由特徵而莊嚴，
Is a manifestation through the power是佛陀加持的力量所示現的。
Of the blessing of the buddhas. {7}是由佛陀的加持所示現的。
“The Buddha’s body is displayed佛陀的身體被示現出來
As having a height and a width,具有高度和寬度，
But that body cannot be measured,但那個身體是無法衡量的，
And therefore it is inconceivable. {8}因此它是不可思議的。{8}
“If the Buddha’s body could be measured「如果佛陀的身體能夠被測量
And found to be of a certain size,而且得出了某個確定的大小，
Then the Teacher would be the same那麼師就會和天或人一樣了。
As a deva or a human. {9}作為天或人類。{9}
“That characteristic is the ripening「那個特徵是成熟
Of a mind in meditation.禪修中的心的成熟特徵。
There will be pure, radiant names-and-form會有清淨、光明的名色
That have that characteristic. {10}具有那種特性的。{10}
“There is no being whatsoever「沒有任何生命存在
Who has meditated on this samādhi of peace誰曾修習過這個寧靜的三摩地
It is in that way that the Lord of the World世界的主宰就是這樣
Has practiced for millions of eons. {11}已經修習了數百萬劫。{11}
“I have developed this samādhi「我已經修習了這個三摩地
Through a multitude of good qualities.通過無量的善法。
Because of the vastness of that samādhi因為那個三摩地的廣大
My body cannot be seen. {12}我的身體無法被看見。
“As is someone’s mind,「如同某人的心，
So are their names-and-form;名色亦復如是；
The mind that has no nature of its own沒有自性的心
Has names-and-form with that characteristic. {13}具有那種特性的名色。{13}
“Those who have a gross perception那些具有粗糙知覺的人
Their inharmonious perception [F.75.a]他們不和諧的知覺
Gives rise to a mind that is gross. {14}產生粗糙的心。{14}
“Those who have a subtle perception「那些具有微細知覺的人
Within their names-and-form在他們的名色之中
Will have a mind that is radiant心會光明
And without attachment to names-and-form. {15}而且不執著於名色。{15}
“I remember that in my previous lives「我記得在我的前世中
During seven countless eons,在七個無數的劫中，
The three bad perceptions三種惡劣的知覺
Never arose in me at any time. {16}在我身上從未生起過。{16}
“My mind has been undefiled我的心一直無染
For countless millions of eons.無數百萬劫以來。
I bring benefit to beings我利益生命
And my body is not visible. {17}而我的身體是看不見的。{17}
Is liberated from existents從有為法中解脫
Will never again be將永遠不會再次
Connected with existents. {18}與存在相連繫。{18}
“My consciousness is liberated「我的識已經得到解脫
Completely from all things.完全從一切事物中解脫。
I know the nature of the mind,我瞭解心的自性。
So that henceforth wisdom will arise. {19}從此以後，慧將會生起。{19}
“My emanations proceed"我的化身遍佈
To thousands of millions of realms.到無數億個世界。
There they benefit beings在那裡他們利益眾生
Though there is no body to be found. {20}雖然找不到身體。
“Without characteristics, without attributes,「無相、無相，」
It is the same as space.它就像虛空一樣。
My body is indescribable.我的身體是無法描述的。
It is taught to be difficult to understand. {21}據說是難以理解的。{21}
“The dharmakāya, the great hero,「法身，大英雄，
Is a body born from the Dharma.是從法所生的身體。
The Jina cannot be made known勝者無法被認識
By means of the rūpakāya. {22}通過色身而無法顯現。{22}
“ Māra will find no opportunity「魔將無有機會
To cause harm to the one去傷害那位人物
Who has felt joy on hearing誰在聽聞這些教法時感到喜悅
These words that have been taught. {23}這些被教導的言語。{23}
“Those who have heard the profound Dharma「已經聽聞深法的人們
And have not been frightened by it,而且沒有被它嚇到，
Will not even for the sake of their lives即使為了保全性命也不會放棄
Forsake the enlightenment of buddhahood. {24}捨棄佛果的菩提。{24}
“They will know the truth that is taught「他們將了知所教導的真實」
In thousands of millions of sūtras.在數千萬部經中。
They will be a light for the world他們將成為世界的光明
Wherever it is that they will go. {25}無論他們前往何處。{25}
23.32“Young man, the body of the Tathāgata is not easily known through attributes or actions. It is blue, or is colored blue, or is like blue, or shines with blue light; or it is yellow, or is colored yellow, or is like yellow, or shines with yellow light; or it is red, or is colored red, or is like red, [F.75.b] or shines with red light; or it is white, or is colored white, or is like white, or shines with white light; or it is madder, or is colored madder, or is like madder, or shines with madder light; or it is crystal, or is crystal-colored, or is like crystal, or shines with crystal light; or it is fire, or is fire-colored, or is like fire, or shines with fire light; or it is distilled ghee, or is ghee-colored, or is like ghee, or shines with ghee-colored light; or it is gold, or is gold-colored, or is like gold, or shines with golden light; or it is beryl, or is beryl-colored, or is like beryl, or shines with beryl light; or it is lightning, or is lightning-colored, or is like lightning, or shines with lightning’s light; or it is Brahmā, or is Brahmā-colored, or is like Brahmā, or shines with Brahmā’s light; or it is a deva, or is deva-colored, or is like a deva, or shines with a deva’s light. It is not easy to know it.
23.32「年輕人，如來的色身不容易透過相或行為來認識。它是藍色的，或是呈藍色的，或是像藍色一樣，或是發出藍光；或是黃色的，或是呈黃色的，或是像黃色一樣，或是發出黃光；或是紅色的，或是呈紅色的，或是像紅色一樣，或是發出紅光；或是白色的，或是呈白色的，或是像白色一樣，或是發出白光；或是茜紅色的，或是呈茜紅色的，或是像茜紅色一樣，或是發出茜紅色的光；或是水晶般的，或是呈水晶色的，或是像水晶一樣，或是發出水晶的光；或是火焰般的，或是呈火焰色的，或是像火焰一樣，或是發出火焰的光；或是熬製酥油般的，或是呈酥油色的，或是像酥油一樣，或是發出酥油色的光；或是黃金般的，或是呈黃金色的，或是像黃金一樣，或是發出金色的光；或是綠寶石般的，或是呈綠寶石色的，或是像綠寶石一樣，或是發出綠寶石的光；或是閃電般的，或是呈閃電色的，或是像閃電一樣，或是發出閃電的光；或是梵天般的，或是呈梵天色的，或是像梵天一樣，或是發出梵天的光；或是天神般的，或是呈天神色的，或是像天神一樣，或是發出天神的光。要認識它並不容易。
23.33“Young man, in that way the body of the tathāgata is pure. It cannot be conceived of through attributes, and so it is taught to be inconceivable. It cannot be conceived of through any attribute, and so it is taught to be inconceivable. It cannot be conceived of through external appearances. It is immeasurable. The beings and devas of this world cannot easily grasp its extent even through the perfect rūpakāya.”
23.33「年輕人，如來的色身就是這樣純淨。它無法通過相來認識，因此被說為不可思議。它無法通過任何相來認識，因此被說為不可思議。它無法通過外在的形象來認識。它是無量的。這個世界的生命和天神們即使通過完美的色身也無法輕易把握它的範圍。」
The Bhagavān then spoke these verses:
“All the particles in the world「世界中的一切微塵
And all that can be conceived of as dust,以及所有可以被認為是塵埃的東西，
And all the water that is in springs,以及所有泉水中的水，
Lakes, ponds, and the ocean— {26}湖泊、池塘和海洋——
“One may ask how many particles there are,「人們或許會問有多少個微塵，
But one can never find the end.但是人們永遠無法找到盡頭。
Even if, with the tip of a hair, one could measure out即使用毛髮的尖端能夠量出
How much water there is in an ocean, {26–27}海洋中有多少水，{26–27}
“Even that could not be taught「即便那樣也說不盡
As an analogy for the Lord of the World.作為世界之主的比喻。
There are countless drops of water [F.76.a]世界上有無數滴水
And it is the same for atoms, {27}原子也是同樣的道理。
“But I see that even a single sentient being「但我看到即使是單一的生命
Has far more numerous遠為數量更多
Aspirations and motivations願心和動機
That are developed at numerous times. {28}在眾多時刻中發展而成。{28}
“Yet even the aspirations of all beings「然而，即使一切生命的願心」
Are not adequate as an analogy不足以作為比喻
For those qualities of the body對於身體的那些品質
That I have indicated. {29}我所指示的。{29}
“One cannot through attributes and actions一個人不能通過相和行為
Know the appearance of these kinds應知這些種類的相貌
Of qualities of a buddha,佛陀的特質，
And that is my distinctive characteristic. {30}這就是我的特殊特徵。
“The buddhas are devoid of attributes.「諸佛陀沒有相。
They are the manifestation of the dharmakāya.它們是法身的示現。
They are profound and immeasurable,他們是深奧而無量的，
And therefore the buddhas are inconceivable. {31}因此，佛陀是不可思議的。{31}
“The inconceivable buddha body不可思議的佛陀身體
Of a buddha is also inconceivable.佛陀的身體也是不可思議的。
Those bodies are inconceivable.這些身體是不可思議的。
They are the manifestation of the dharmakāya. {32}它們是法身的示現。{32}
“The mind is incapable of conceiving心無法思議
The bodies of the buddhas.佛陀的身體。
One cannot, therefore, obtain因此，人們無法獲得
The measure of such a body. {33}這樣的身體的量度。
“Those immeasurable qualities「那些無量的功德
I have practiced for ten million eons.我已經修行了一千萬劫。
Therefore have I accomplished因此我已經成就了
A body that is inconceivable and radiant, too. {34}一個不可思議且光耀的身體。
“There is no being that can grasp it「沒有任何生命能夠掌握它
Or that can obtain its measure.或者能夠得到它的衡量。
In that way the body of a buddha佛陀的身體就是這樣，不可思議且無量無邊。
Is inconceivable and immeasurable. {35}是不可思議且無量的。{35}
“Because the qualities are immeasurable「因為那些功德是無量的
There is no measure that can be conceived for them.對這些品質沒有任何可以想到的衡量標準。
Because the qualities are not conceived因為其品質未被認知
The buddha also is inconceivable. {36}佛陀也是不可思議的。
“The measured is taught to be a conception;「有量被教示為一個概念；
The measureless is nonconceptual.無量是無概念的。
That which is not conceived is without conception;未曾被概念化的東西是沒有概念的；
Therefore the buddha is inconceivable. {37}因此，佛陀是不可思議的。{37}
“Just as space is limitless就如虛空是無邊無際的
And no one is able to measure it,沒有人能夠衡量它。
Likewise a buddha’s body同樣地，佛陀的身體
Is just the same as space. {38}就如同虛空一樣。{38}
“Those who thus know the body「那些如此了知身體的人
Of the buddhas are the progeny of the jinas.是佛陀的勝者之後裔。
They will also become buddhas,他們也將成為佛陀。
Inconceivable lords of worlds.” {39}不可思議的世界之主。{39}
23.49Conclusion of the twenty-third chapter, “The Teaching on the Tathāgata’s Body.”
