Engaging in Discernment

從事智通

25.1“Young man, how do bodhisattva mahāsattvas who practice that discernment of phenomena, who view phenomena as phenomena, attain the highest, complete enlightenment?

25.1「善男子，菩薩摩訶薩如何通過修習法無礙解，觀察現象即現象，而證得無上正等菩提呢？」

“Young man, bodhisattva mahāsattvas who practice that discernment of phenomena, who view phenomena as phenomena, do not perceive enlightenment as other than form. They do not approach enlightenment as other than form. They do not seek enlightenment as other than form. They do not attain enlightenment as other than form. They do not inspire beings to an enlightenment that is other than form. They do not see a tathāgata as other than form. They see a tathāgata in this way: ‘The Tathāgata is the fearlessness that is the nature of form.’ They do not see the tathāgata as other than form, as other than the nature of form. They do not see the nature of form as other than the tathāgata. The nature of that which is called form and that of the tathāgata are nondual. The bodhisattva mahāsattvas who see in that way are engaging in the discernment of phenomena.

「善男子，菩薩摩訶薩修習那種法無礙解，將現象視為現象，不將菩提視為異於色。他們不將菩提視為異於色而靠近。他們不將菩提視為異於色而尋求。他們不將菩提視為異於色而證得。他們不將眾生引導到異於色的菩提。他們不將如來視為異於色。他們以這種方式看待如來：『如來是色的本性所具備的無所畏懼。』他們不將如來視為異於色，不視為異於色的本性。他們不將色的本性視為異於如來。所謂色的本性與如來的本性是不二的。以這種方式看待的菩薩摩訶薩是在修習法無礙解。」

25.2“In that same way they do not perceive enlightenment as other than sensation, [F.84.a] other than identification, other than mentation, or other than consciousness. They do not approach enlightenment as being other than consciousness. They do not seek enlightenment as other than consciousness. They do not attain enlightenment as other than consciousness. They do not inspire beings to an enlightenment that is other than consciousness. They do not see a tathāgata as other than consciousness. They see a tathāgata in this way: ‘The Tathāgata is the fearlessness that is the nature of consciousness.’ They do not see the tathāgata as other than consciousness, as other than the nature of consciousness. They do not see the nature of consciousness as other than the tathāgata. The nature of that which is called consciousness and that of the tathāgata are nondual. The bodhisattva mahāsattvas who see in that way are engaging in the discernment of phenomena.”

25.2「同樣地，他們不認為菩提異於受、異於想、異於行或異於識。他們不把菩提當作異於識而趨近。他們不把菩提當作異於識而尋求。他們不把菩提當作異於識而成就。他們不引導眾生趨向異於識的菩提。他們不把如來當作異於識。他們這樣看待如來：『如來是識的本質所具有的無所畏懼。』他們不把如來當作異於識、異於識的本質。他們不把識的本質當作異於如來。那被稱為識的本質與如來的本質是無二的。菩薩摩訶薩如果這樣觀看，就是在從事法無礙解。」

Thereupon the Bhagavān spoke these verses:

薄伽梵於是說出了這些偈頌：

“Enlightenment is taught through form;

「菩提透過色而得以開示；

Form is taught through enlightenment.

色是通過菩提來教導的。

Through these dissimilar words

通過這些不同的言詞

The highest of Dharma is taught. {1}

最高的法被傳授。

“The highest form is taught through words;

「最高的色是通過言語而教導的；

Its nature is profound.

其本質深遠。

Form and enlightenment are the same:

色與菩提無二無別：

There is no difference that can be found. {2}

找不到任何差別。{2}

“Nirvāṇa is profound

「涅槃是深遠的

And it is taught through words,

而且它是通過言語來教導的，

Yet nirvāṇa is not to be found

然而涅槃是無法被尋得的

And words are not to be found. {3}

而言語也不可得。{3}

“Both words and nirvāṇa,

「言語和涅槃，

Neither of them are to be found.

兩者都找不到。

Thus nirvāṇa has been taught

這樣涅槃已經被教導

In terms of empty phenomena. {4}

在空性現象的層面上。

“Nirvāṇa is not to be found

涅槃是找不到的

In saying ‘passed into nirvāṇa.’

說「進入涅槃」。

There is no development of phenomena.

現象沒有發展。

It is afterward just as it was before. {5}

之後和之前一樣。{5}

“All phenomena are by nature

「一切現象的本質上

Exactly the same as nirvāṇa. [F.84.b]

與涅槃完全相同。

That is known by those dedicated to renunciation,

這是那些致力於棄捨的人所了知的。

By those engaged in the Buddha’s teachings. {6}

那些從事佛陀教法的人。

“Some say, ‘I have seen the Guide,

「有些人說：『我已經見到導師，

For I saw the Buddha’s body.’

因為我見到了佛陀的身體。

But it is not possible for anyone

但是任何人都不可能

To see me because of my rūpakāya. {7}

通過我的色身來見到我是不可能的。{7}

“The known nature of form,

「已知的色的本質，

That is the characteristic of form.

這就是色的特徵。

When the nature of form is known,

當色的本質被認識時，

Then my body is revealed. {8}

那時我的身體就被顯露出來。{8}

“In that way I know the characteristics

「就這樣我知道特徵

Of phenomena, of the five skandhas.

五蘊的特徵。

Knowing that nature of phenomena,

了知現象的自性，

I remain in the dharmakāya. {9}

我住於法身。{9}

“I teach the Dharma to beings

我教導眾生法

Without departing from the dharmakāya.

不離法身。

But the qualities of the buddhas

但是佛陀的特質

Cannot be expressed in words. {10}

無法用言語表達。

“Those who do not know this way

「那些不知道這條道路的人

Listen to the Buddha’s words

諦聽佛陀的言語

And then merely say with words,

然後只用言語來說，

‘I have seen the Guide of humans.’ {11}

「我已見到人類的導師。」{11}

“Whoever casts off all conceptual identification

「凡是捨棄一切概念想法的人

Brings to an end the identification of existence.

終結了對有的想。

Whoever has a conceptual identification of words

凡是對於言語有概念的想法的人

Will never be able to see the Teacher. {12}

將永遠無法見到師。{12}

“Whoever knows emptiness

「誰若理解空

As the characteristic of form

作為色的特性

Will not say that emptiness

不會說空

Is other than the nature of form.

不異於色的本質。

Whoever knows form,

誰知道色，就知道空。

Knows emptiness. {13}

知道空。{13}

“Whoever knows emptiness

「無論誰了悟空性

As the characteristic of form

色的特性如

Will overcome and defeat

將會克服並戰勝

Tens of millions of māras. {14}

數千萬個魔。{14}

“Whoever knows form,

「誰知道色，

Knows emptiness.

知道空。

Whoever knows emptiness,

誰若了知空，

Knows nirvāṇa. {15}

知道涅槃。{15}

“Those who do not know this way,

不知此道者，

Those who conceptualize, are lost.

有概念的人，是迷失的。

They conceive of the unreal as being real

他們將不實的東西當作真實的。

And the real as being unreal. {16}

把真實的東西當作不真實的。{16}

“They are deceived by acquisitions through reputation

他們被名聲帶來的獲得所迷惑

And wander far from my teaching.

遠離我的教法而流浪。

They maintain the conception of a result

他們保持著對果報的概念

And lose all their wealth of mendicancy. {17}

並且喪失了乞食行的所有財富。{17}

“Those who are lazy and lacking in diligence,

「那些懶惰且缺乏精進的人，

Who do not maintain the aspect of conduct,

不能保持行的特質

They will stand up and state, [F.85.a]

他們將站起來並陳述，

‘That is not the teaching of the Buddha!’ {18}

「那不是佛陀的教法！」

“Some of them will declare,

"其中一些人會宣稱，

‘We are enlightened!’

「我們已經開悟了！」

But they will be uncontrolled, untrained,

但他們將會是不受控制、未受訓練的，

And disrespectful to each other. {19}

彼此互相輕慢。{19}

“They will delight in words

他們將沉溺於言詞

And have no stability in the Dharma.

並且在法上沒有穩定。

They will have that kind of aspiration,

他們會有那樣的願心，

Desiring what is gained through reputation. {20}

渴望通過名聲而得到的利益。{20}

“They will be motivated to have a following.

他們將被激勵著去擁有追隨者。

They will delight in acquisition.

他們會喜樂於所得之物。

They will be overpowered by arrogance and carelessness.

他們會被傲慢和放逸所克服。

Their goal will be gain and honors. {21}

他們的目標將是利養恭敬。{21}

“Based upon gains and honors

基於利養恭敬

They will desire the intellect’s accomplishments.

他們將渴望智慧的成就。

They will build temples and stūpas.

他們將建造寺廟和塔。

Their interest will be in the women of families. {22}

他們的興趣將在於各個家族的婦女。{22}

“They will depend upon their perception.

「他們將依賴於自己的認知。

They will dwell in craving and desire.

他們將住於貪欲之中。

They will be within the realm of Māra

他們將處於魔的界中

And they will do the work of laypeople. {23}

他們會從事俗人的事務。{23}

“Their desire will be like the flames of a fire.

他們的欲望將如火焰般熾熱。

They will give teachings to laypeople.

他們將給予在家人教導。

They will enter into their homes

他們將進入那些家庭。

And they will corrupt those families. {24}

他們將會腐蝕那些家庭。{24}

“The laypeople will come to think of them

「這些在家人會認為他們

As their teachers.

作為他們的師。

They will take up residence with them

他們會在那裡住下來

And they will corrupt their sons and daughters. {25}

他們會腐蝕自己的兒子和女兒。

“They will treat with kindness

他們會溫和地對待

Those who give them food and drink,

那些給予他們食物和飲料的人，

And they will think of those people’s wives

他們會把那些人的妻子當作自己的妻子。

And daughters as their own wives. {26}

把那些人的妻子和女兒視為自己的妻子。{26}

“Laymen will not be as attracted

在家人不會那麼被吸引

To their own wives

對自己的妻子

As the mendicants will be

正如乞士將會

Attracted to the wives of others. {27}

被他人的妻子所吸引。

“There are the trainings that I have taught

「我所教導的訓練有這些

To the laymen who wear white clothing.

對那些穿著白衣的在家人。

At that time, those bhikṣus

那時，那些比丘們

Will not even have those trainings. {28}

連那些修行法門都不會擁有。{28}

“They will make offerings to me

他們會向我供養

With bherī drums, conches, and mṛdaṅga drums.

用鼓、螺號和鼓來供養我。

The offerings that are superior

最殊勝的供養

Will not be included in their practices. {29}

不會被包含在他們的修行中。

“When they who have very poor conduct

「當那些行為極為不善的人們

See those who are maintaining correct conduct

看那些正在奉行正行的人

They will say, one to another,

他們會相互說道，

‘They are the same as us.’ {30}

「他們跟我們一樣。」{30}

“When those with bad conduct and wicked behavior

「當那些行為不善、舉止惡劣的生命

Hear correct conduct being praised,

聽到正行被讚歎，

They will stand up and state,

他們會站起來說，

‘That is not the Buddha’s teaching.’ {31} [F.85.b]

「那不是佛陀的教導。」

“They will be devoid of shame.

他們將失去慚愧。

They will have lost the wealth of the mendicant.

他們將已經失去乞士的財富。

They will debate with words that are false

他們將用虛假的言詞進行辯論。

And reject the enlightenment of buddhahood. {32}

並且拒絕佛果的菩提。{32}

“They who have wicked minds

他們具有邪惡的心

Will reject the Buddha’s teaching.

將拒絕佛陀的教法。

They will cast aside the Dharma

他們將捨棄法。

And they will dwell in the Avīci hell. {33}

他們將住於無間地獄。{33}

“Those who have that kind of conduct

「具有那種行為的人們

Will neither hear me nor see me.

既不會聽到我，也不會看到我。

Those who follow the Dharma of fools

那些追隨愚人之法的人

Will not attain the wisdom of buddhahood. {34}

無法獲得佛果的慧。{34}

“They will be hypocrites

他們將是偽君子

Who will deceive by saying,

誰會通過說謊來欺騙，

‘I know everything about that.

我知道關於那一切的一切。

That wisdom is within me.’ {35}

那種慧在我心中。{35}

“If I were to teach them for an eon

「如果我用一個劫的時間來教導他們

Their confusion would still be vast.

他們的困惑仍然是廣大的。

They do no more than make

他們只是承諾成為菩薩。

Promises to be bodhisattvas. {36}

承諾成為菩薩。{36}

“They will be young men

「他們將是年輕人

Whose bad behavior is incessant.

其惡行不斷的人。

You should not in the future

你不應該在未來

Be associated with them. {37}

不應與他們交往。{37}

“Should you speak with them or converse,

如果你與他們交談或對話，應該對他們表示恭敬；

Treat them with respect;

恭敬對待他們；

Honor them without being disheartened,

恭敬地尊重他們，不要氣餒，

In order to attain the highest enlightenment. {38}

為了證得最高的菩提。{38}

“You should ask their age,

你應該詢問他們的年紀，

And if they are your senior

如果他們是你的長輩

Show them respect

對他們表示恭敬

And bow your head to their feet. {39}

並禮拜他們的腳。{39}

“Do not look at their errors,

「不要看他們的過失，」

But see the essence of enlightenment.

但要看見菩提的本質。

Do not feel anger toward them

不要對他們產生瞋恨

But always have a loving mind. {40}

但要常懷慈愛心。{40}

“If you see an error of theirs

「如果你看到他們的誤

Do not mention that fault.

不要提起那個過失。

Whatever karma they create

無論他們造作什麼業

The corresponding result will come to them. {41}

相應的果報就會來到他們身上。{41}

“Have a smiling face that is like the moon

「要有像月亮一樣的笑容

For both the seniors and the novices.

對於長老和沙彌兩者。

You should always speak sincerely,

你應該始終真摯地說話，

Gently, and without pride. {42}

溫和地，沒有傲慢。

“You should help them in adopting

「你應該幫助他們採納

Dharma robes and receiving alms.

法衣與接受佈施。

You should keep in your mind the thought,

你應當在心中保持這樣的念想，

‘They are all going to become buddhas.’ {43}

「他們都將成為佛陀。」

“If they request from you

"如果他們向你乞求

The gift of the Dharma,

法的布施，

First you should say to them,

首先你應該對他們說，

‘I do not have much learning.’ {44}

「我沒有很多慧學。」

“You should speak in this way: [F.86.a]

「你應該這樣說：

‘Brother, wise scholar,

「善男子，智慧者啊，

How can I say anything

我怎麼能說什麼呢

In front of such a great being?’ {45}

在這樣偉大的生命面前？'{45}

“Do not speak too hastily.

「不要太匆促地說話。

Examine the one who would be the recipient.

要檢視那位將成為受納者的生命。

If you know that he is a worthy recipient

如果你知道他是一個值得的受者

Teach him even if he has not requested it. {46}

即使他沒有請求，也要教導他。{46}

“If you see that there are many present

如果你看到有許多人在場

Among your followers who have bad conduct

在你的追隨者中那些行為不良的人

You should not teach them austerity,

你不應該教導他們苦行，

But instead you should praise generosity. {47}

反而應該讚歎佈施。{47}

“If they have few desires

若他們少欲

And maintain pure conduct,

並保持清淨戒，

Have a loving mind

具有慈悲心

And speak to them of austerity. {48}

並向他們說述苦行。

“If there are many with correct conduct

如果有很多人正行

Who have restrained bad desires,

已制伏不善欲望的人，

When that aspect has been attained

當那個方面已經獲得了

Then you should praise correct conduct. {49}

那麼你應該讚歎正行。{49}

“First you should know your students,

「首先你應該了解你的學生，

And if they are known to be pure

如果他們被認識為清淨的

Then teach to them every one

然後應當將所有的美德品質教導給他們。

Of the virtuous qualities that there are. {50}

所有美德的品質。{50}

“Always praise and teach

「始終讚歎與教導

Generosity, conduct, patience,

佈施、行、忍，

Diligence, meditation, and learning,

精進、禪修和慧學，

Contentment, few desires, and austerity. {51}

知足、少欲和苦行。

“Living in solitary places, practicing meditation,

住在寂靜的地方，修習禪修，

And abandoning living among many people

遠離眾多人群的生活

Should be praised by you

應該被你讚歎

As the doorway to the power of retention. {52}

作為陀羅尼力的門徑。

“They should have perfect conduct

他們應該具備完善的行

By staying in solitary places.

通過住在寂靜之處。

They should have perfect generosity

他們應該圓滿佈施

Through remaining in seclusion. {53}

通過保持隱居來實現。{53}

“Maintaining the aspect of conduct,

保持修行的風範，

They should become very learned.

他們應當變得非常博學。

Those who seek for this samādhi

那些尋求這個三摩地的人

Should make offerings to the Buddha’s relics. {54}

應當向佛陀的舍利做供養。{54}

“Those who seek this peaceful samādhi

「那些追求這種寧靜的三摩地的人

Should make offerings to the Buddha

應當對佛陀進行供養

With parasols, banners, and flags,

用傘蓋、幢旗和旗幡，

And with incense, garlands, and ointments. {55}

並用香、花鬘和膏油供養。{55}

“Without being indolent or disheartened,

「不要懈怠或氣餒，

They should offer to the Buddha’s relics

他們應當向佛陀的舍利做出供養

Delightful music,

令人愉悅的樂

United with song. {56}

與樂聲相結合。{56}

“For the highest enlightenment

「為了最高的菩提

They should offer to the Lord

他們應當供養給主尊

As much incense, garlands, parasols,

香、花鬘、傘蓋，凡有多少，

Clothing, and powders as there are. {57}

衣服和粉末般多的供養。{57}

“For the sake of this peaceful samādhi, [F.86.b]

為了成就這個寧靜的三摩地，

All the immeasurable, inconceivable

一切無量、不可思議

Offerings that there can be

供養能夠有的

They should make to all the buddhas. {58}

他們應當向所有的佛陀作供養。

“Those who seek unimpeded wisdom,

那些尋求無礙之慧的人，

Who are without attachment,

沒有執著的人，

Give the highest wisdom of buddhahood,

賦予最高的佛果之慧，

Equally shared for all beings. {59}

平等地與所有生命分享。{59}

“I, too, having become unattached,

「我也已經變得無執著，

And seeking this peaceful samādhi,

並尋求這個寧靜的三摩地，

Made inconceivable offerings

做出不可思議的供養

To the buddhas of the past. {60}

向過去的佛陀供養。

“It is difficult to attain the appearance of the buddhas.

「難以獲得佛陀的出現。

It is difficult to attain birth as a human.

獲得人身是困難的。

It is difficult to attain faith in the teachings,

難以於教法中生起信心，

And to become a mendicant. {61}

而且成為乞士。

“One whose mind is dedicated to enlightenment

「心意奉獻於菩提的人

Is one who pleases the Buddha.

是令佛陀歡喜的人。

Do not deviate from that commitment,

不要背離那個誓願，

But remain within that practice. {62}

但應當保持在那個修行中。{62}

“One who maintains this sūtra

「能夠堅持這部經的人

During the time of destruction

在毀滅的時期

Should quickly gain eloquence

應當迅速獲得辯才

And continue its teaching. {63}

並繼續宣揚其教法。{63}

“For someone who has wished to hear it,

對於希望聽聞它的人來說，

There is an inconceivable accumulation of merit

具有不可思議的福德積聚

In possessing just one verse,

僅僅具有一個偈頌，

Let alone obtaining the entire sūtra. {64}

何況是獲得整部經呢。

“For even if as many beings as there are in a kalpa

「即使有如同一劫中存在的那麼多的生命

Were diligently to make offerings

殷切地進行供養

To all the beings who have attained enlightenment,

對所有已經證得菩提的生命，

And do so continuously with veneration, {65}

並且持續恭敬地這樣做，

“All the merit from the latter

「後者的所有福德

Will come not even to a sixteenth part

都不及其百分之一

Of the merit from possessing

擁有此三摩地的福德

Just one verse of this samādhi. {66}

僅僅一偈頌的這個三摩地。{66}

“One who hears this samādhi

「聽聞這三摩地的人

Will be free of uncertainty.

將會沒有疑惑。

I know these inconceivable benefits

我知道這些不可思議的利益

Through my wisdom of buddhahood.” {67}

通過我的佛果之慧。」{67}

25.70Conclusion of the twenty-fifth chapter, “Engaging in Discernment.”

25.70（結尾）