Jñānāvatī

智賢女

35.1Then the Bhagavān said to the youth Candraprabha, “Young man, bodhisattva mahāsattvas who wish for this samādhi, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should plant roots of merit and apply themselves to practicing generosity through the Dharma or generosity through material things.

35.1薄伽梵對月光少年說：「少年人，想要得到這個三摩地、想要迅速證得無上正等菩提的菩薩摩訶薩，應當種植福德根，通過法的佈施或者物質的佈施來努力修習佈施。」

35.2“Those bodhisattva mahāsattvas should dedicate that generosity through four prayers of dedication.

35.2「那些菩薩摩訶薩應當通過四種迴向願文來迴向那份佈施。

35.3“What are the four dedication prayers? The first dedication prayer is: ‘I plant the roots of merit of this generosity so that I may attain skills in methods, those skills in methods by which the buddha bhagavāns attained the highest, complete enlightenment of buddhahood.’

35.3「那四種迴向禱告是什麼呢？第一種迴向禱告是：『我將此佈施的福德根迴向，使我能獲得善巧方便，即諸佛薄伽梵所用以證得無上正等菩提的善巧方便。』

35.4“The second dedication prayer is: ‘I plant the roots of merit of this generosity so that I may listen to those skills in methods from kalyāṇamitras, remember them, understand them, possess them, and recite them, and so that I will always be in the company of those kalyāṇamitras who will attain the highest, complete enlightenment of buddhahood.’

35.4「第二個迴向願是：『我用此佈施的福德根迴向，願我能從善友那裡聽聞那些善巧方便，記住它們、理解它們、掌握它們，並誦持它們；願我常與那些將成就無上正等菩提佛果的善友相伴。』

35.5“The third dedication prayer is: ‘I plant the roots of merit of this generosity so that all may obtain the requisites that sustain life in the world, and so that these requisites may come together for me.’

35.5「第三迴向願是：『我將此佈施的福德根迴向，願一切眾生都能獲得維持世間生命的必需品，願這些必需品也能為我匯聚。』」

35.6“The fourth dedication prayer is: ‘I plant the roots of merit of this generosity so that I may attain an existence in which I take care of beings, taking care of them in two ways: taking care of them through the Dharma and taking care of them through material things.’

35.6「第四迴向禱文是：『我以這佈施的福德根迴向，願我能獲得一種生命狀態，在其中我照顧有情眾生，以兩種方式照顧他們：通過法來照顧他們，以及通過物質的東西來照顧他們。』」

35.7“Young man, the bodhisattva mahāsattvas dedicate those roots of merit through those four prayers of dedication. [F.121.a]

35.7「少年啊，菩薩摩訶薩透過這四種迴向祈願文來迴向那些福德根。」

35.8“Moreover, young man, bodhisattva mahāsattvas who yearn for this samādhi, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, whether they are homeless renunciants or householders, should sincerely serve, provide for, and attend upon a bodhisattva mahāsattva who has correct conduct, good qualities, and wisdom. If that bodhisattva mahāsattva bhikṣu who possesses this samādhi were to become ill, afflicted by a powerful illness, then they should eagerly cure him of the illness with their own flesh and blood. Young man, the bodhisattva mahāsattvas who with the perfect higher motivation yearn for this samādhi and wish to attain quickly the highest, complete enlightenment of perfect buddhahood should fearlessly and confidently give even their own flesh and blood so that the dharmabhāṇaka bhikṣu will be healed from his illness.

35.8「此外，年輕人，那些渴望這個三摩地、希望迅速證得無上正等菩提佛果的菩薩摩訶薩，無論他們是出家人還是在家人，都應當誠心服侍、供養和侍奉一位具有正行、善法和慧的菩薩摩訶薩。如果那位具有這個三摩地的菩薩摩訶薩比丘患上疾病，被強烈的病痛所困擾，那麼他們應當熱切地用自己的血肉來治癒他的病痛。年輕人，那些以完全殊勝的動機渴望這個三摩地、希望迅速證得無上正等菩提佛果的菩薩摩訶薩，應當無畏地、自信地甚至獻出自己的血肉，以使這位法師比丘從病痛中康復。」

“Young man, this is how that teaching is to be understood.

「善男子，應當這樣理解那個教法。

35.9“Young man, in a past countless eon‍—numerous, incalculable, countless eons ago‍—at that time and in those days, there was a tathāgata, an arhat, a perfectly enlightened buddha perfect in wisdom and conduct, a sugata, a knower of the world, an unsurpassable guide who tamed beings, a teacher of devas and humans, the Bhagavān Buddha Acintyapraṇidhānaviśeṣasamudgatarāja who had appeared in the world.

35.9「少年，在過去無數劫以前，那時有一位如來、阿羅漢、正遍知佛、善逝、世間解、無上導師、調御士、天人師、薄伽梵，名叫不思議願特超王佛，出現於世間。

35.10“Young man, before the end of the day on which he attained the highest, complete enlightenment of perfect buddhahood, he manifested incalculable, innumerable buddha emanations and guided countless beings, establishing them in the arhathood in which all outflows have ceased, [F.121.b] and he established countless beings in irreversible progress toward the highest, complete enlightenment. And then, before that day had ended, he passed into nirvāṇa.

35.10「少年，在他成就無上正等正覺的那一天還未結束之前，他化現了難以計數、無量無邊的佛化身，引導無數的生命，將他們安立在所有漏已經滅盡的阿羅漢果位中，他也將無數的生命安立在趨向無上正等菩提的不退轉之地。然後，在那一天還未結束的時候，他就入涅槃了。」

35.11“The Dharma of that Bhagavān who had passed into nirvāṇa remained for a hundred thousand quintillion years.

35.11「那位已經進入涅槃的薄伽梵的法教存續了十萬千兆年。

35.12“Young man, in the last five hundred years before the Dharma of Bhagavān Acintyapraṇidhānaviśeṣasamudgatarāja finally came to an end, there were many bhikṣus who held the view of objective existence. They had no yearning, no aspiration for a sūtra like this and opposed it and attacked it. They harmed and even killed the bhikṣus who possessed this sūtra. They had attachment to gain and honor and therefore they killed thousands of bhikṣus who possessed a sūtra like this.

35.12「善男子，在薄伽梵不思議願特超王佛的法即將最終消亡前的最後五百年裡，有許多比丘執著於我執。他們對這樣的經沒有渴望，沒有願心，反而反對它、攻擊它。他們傷害甚至殺害了持有這部經的比丘。他們執著於利益和名聞，因此殺害了數千位持有這樣的經的比丘。

35.13“Young man, at that time and in those days, King Jñānabala ruled over Jambudvīpa. He possessed the Dharma and had appeared because of his perfect prayers in previous lifetimes.

35.13「年輕人，那時在那些日子裡，智力王國王統治著贍部洲。他擁有法，並且因為他在過去生中的圓滿願心而出現。」

35.14“Young man, at that time and in those days, in this Jambudvīpa there was a bhikṣu named Bhūtamati who possessed this sūtra. That dharmabhāṇaka went to the king’s palace and became a kalyāṇamitra who was altruistic, was compassionate, and wished to benefit others. The king never tired of gazing upon him and always longed to see him. He came to him for teaching and for discussions on the Dharma. He honored him, asked him questions, obtained answers, and was able to understand what was spoken.

35.14「少年啊，那時在贍部洲中，有一位名叫實慧的比丘持有這部經。那位法師去到國王的宮殿，成為了一位無私的善友，具有慈悲心，希望利益他人。國王永遠不厭倦地凝視著他，總是渴望見到他。他來向他求教，與他討論佛法。他尊敬他，向他提問，獲得答案，能夠理解所說的教法。」

35.15“That dharmabhāṇaka bhikṣu was wise in the behavior, conduct, aspirations, natures, and propensities of beings. He knew the extent of the powers, strengths, and diligence of beings. He was wise in natures and propensities. He was wise in implying the truth. He was also wise in giving answers without implied meaning. He had profound eloquence and was wise in the ways of guiding all beings. He spoke sincerely. His face was free of frowns. [F.122.a] He remained in a state of greatness of mind. He was dedicated to great compassion. He could not be defeated by any opponent.

35.15那位法師比丘在眾生的行為、修行、願心、根性和傾向上具有智慧。他了知眾生力量、能力和精進的程度。他在根性和傾向上具有智慧。他在表達真理方面具有智慧。他也具有直接回答問題而無隱喻的智慧。他擁有深遠的辯才，在引導一切眾生的方式上具有智慧。他說話誠懇。他的臉上沒有皺紋。他保持在心靈偉大的狀態中。他專注於大悲。他不能被任何對手所打敗。

35.16“Young man, at that time and in those days, King Jñānabala’s daughter was sixteen years old and she was beautiful, attractive, and charming. She had a lovely complexion, and was magnificent. Her name was Jñānāvatī. The bhikṣu Bhūtamati was her ācārya. He taught her the virtuous qualities, extolled them, delighted in them, and made her develop them.

35.16「少年，在那個時代，智力王的女兒當時十六歲，她容貌美麗、引人喜愛、具有魅力。她有著秀麗的肌膚，氣質高貴。她的名字叫智賢女。比丘實慧是她的阿闍黎。他向她教導善良的品質，讚揚它們，對此感到歡喜，並使她培養這些品質。」

35.17“Young man, at that time and in those days, the dharmabhāṇaka bhikṣu developed widespread, black erysipelas on both his thighs, which did not respond to treatment and had no known cure, so that the physicians gave up trying to heal him. King Jñānabala with his harem, sons, daughters, and attendants, on learning that the bhikṣu was ill, wept and shed tears.

35.17「年輕人，在那個時代，那位法師比丘在兩條大腿上長出了廣泛的黑色丹毒，無法治療，也沒有已知的療法，以至於醫生們放棄了治療他的努力。智力王國王與他的後宮、兒女和隨從聽說比丘患了重病，都哭泣流淚。」

35.18“Eighty thousand women, the inhabitants of the cities and towns, the people of the kingdom, the people of the market towns and the regions, the astrologers, ministers, and prime ministers, and the doorkeepers and attendants, hearing that the bhikṣu was ill, wept and shed tears and cried, ‘May this bhikṣu not die!’

35.18「八萬名女子、城鎮的居民、王國的人民、市集城鎮和各地區的人民、占星家、大臣和宰相，以及守門人和侍者，聽說這位比丘生病了，都哭泣流淚，哭喊著說：『願這位比丘不要死！』」

35.19“Young man, at that time and in those days, the goddess of King Jñānabala’s family since ancient times, who was always by his side, instructed the king in a dream, saying, ‘Great king, if fresh, unspoiled human blood is applied to this bhikṣu’s erysipelas, and if fresh, untarnished human flesh is prepared with various flavors and given to him to eat, then this bhikṣu will be cured of his illness.’

35.19「少年，當時那些日子，自古以來一直護佑智力王家族的女神，總是在他身邊，在夢中教導這位國王說：『偉大的國王啊，如果將新鮮未腐壞的人血塗抹在這位比丘的丹毒上，並且用各種香料烹製新鮮未污染的人肉給他食用，那麼這位比丘就會被治癒他的病。』

35.20When that night had passed and King Jñānabala awoke from his sleep he entered his harem and he described the dream to his harem, saying, ‘This is the kind of dream that I have had.’ [F.122.b]

35.20當那個夜晚過去後，智力王從睡眠中醒來，進入了他的後宮，向後宮的人描述他的夢，說道：「這就是我所做的夢。」

35.21“Young man, none of the women in the harem, the king’s wives, had the fortitude to provide that remedy for the bhikṣu.

35.21"年輕人，後宮中的女人們，國王的妻子們，都沒有勇氣為比丘提供那樣的療法。

35.22“Princess Jñānāvatī also dreamed that kind of dream. When she awoke, she went into the harem and described the dream to her circle of mothers, but none of the women had the fortitude to provide that remedy for the bhikṣu.

35.22「智賢女公主也做了這樣的夢。她醒來後進入宮殿，將夢境描述給她的母親們聽，但宮殿中的女眷都沒有勇氣為比丘提供這樣的療法。」

35.23“Then Princess Jñānāvatī became happy, delighted, thrilled, joyful, pleased, and glad, and made this resolution: ‘In that case I shall cut from myself the remedy, and as instructed will give him the fresh blood and fresh flesh. I am the youngest and least within the royal household, and my body, speech, and mind are untarnished. I seek untarnished wisdom, and therefore I shall offer my flesh and blood to the untarnished dharmabhāṇaka, so that I may heal this bhikṣu of his illness!’

35.23「那時智賢女公主歡喜踊躍，心生大樂，滿懷欣悅，發起如下的誓願：『既然如此，我應當從自己身上取得藥物，按照所示的方法給他新鮮的血液和新鮮的肉。我是王室中最年輕、最卑微的，我的身體、言語和心意都沒有污染。我追求沒有污染的慧，因此我願把自己的肉和血奉獻給沒有污染的法師，以便我能治癒這位比丘的病！』」

35.24“Then Princess Jñānāvatī returned to her own dwelling and, taking up a sharp knife and with her mind focused on the Dharma, she cut flesh from her own thigh. She prepared it, adding various excellent flavors. Bringing the blood, too, she went to her ācārya and, seated before King Jñānabala, she applied the blood onto the black erysipelas and nourished the bhikṣu with the well-prepared meal.

35.24「隨後智賢女公主回到自己的住所，拿起鋒利的刀子，心專注於法，從自己的大腿上割下肉來。她將它準備好，加上各種美妙的香料。帶著血液，她前往她的阿闍黎處，坐在智力王國王面前，她將血液敷在黑色丹毒上，用精心準備的食物滋養那位比丘。」

35.25“Then the bhikṣu, not knowing, unaware, and unsuspecting, ate that food. As soon as he had eaten it, the bhikṣu’s illness completely vanished and he was entirely cured of his illness. Freed from pain and happy, he taught the Dharma so that twelve hundred beings from among the harem and the assembled people from the land, towns, and countryside developed the aspiration to highest, complete enlightenment.

35.25"那位比丘不知情、未察覺、未起疑心，吃下了那份食物。他剛一吃完，比丘的病症就完全消失了，他完全從病中恢復了。擺脫了痛苦、感到歡喜的他，講說了法，使得後宮中的一千二百位生命和來自各地城鎮鄉村的聚集民眾，都對無上正等菩提生起了願心。"

“King Jñānabala then recited these verses to his daughter: [F.123.a]

「智賢王隨後向他的女兒誦出這些偈頌：

“ ‘Daughter, from where did you obtain this blood?

「女兒，妳從哪裡得到這血？

And from where did you obtain this human flesh?

你從何處獲得這人肉？

Daughter, by your preparing this food

女兒，透過你準備這份食物

The dharmabhāṇaka has become healthy. {1}

法師已經變得健康。

“ ‘Was it from someone slain or who had died that you obtained

「你是從被殺害或已經死亡的人身上取得的這肉嗎？

This flesh prepared with various flavors?

你用各種香料準備的這些肉類是從哪裡得到的？

Daughter, where did you obtain this blood

女兒，你從哪裡獲得這血液

That has freed him from this evil sickness?’ {2}

使他從這種惡疾中得到解脫？' {2}

“The daughter listened to her father’s words

「女兒聽聞了父親的話語

And Jñānāvatī then addressed him.

智賢女便對他說道。

With no despondency, she spoke these words:

她毫不沮喪地說出了這些話：

‘Listen, father, to what I have to say. {3}

「父親，請聽我說。」

“ ‘I too, father, had the dream

「我也曾經做過那個夢，父親，

That was sent by the goddess.

這是女神送來的。

Lord of the World, listen to me,

世界之主，請聽我說，

And understand its true meaning. {4}

並理解其真實含義。{4}

“ ‘That goddess said to me

「那位女神對我說

That whoever gives to the bhikṣu

凡是向比丘布施的人

The flesh and blood of a human

人的血肉

Will cure him of his evil illness. {5}

將治癒他的邪惡之病。{5}

“ ‘I arose from my bed

「我從床上起身

And I entered the harem.

我進入了後宮。

I then related my dream

我隨後把我的夢述說出來

To my superiors, my mothers. {6}

向我的長上和母親們訴說。{6}

“ ‘I asked the servants who among them

我問侍者們中誰能夠

Would be able to do this,

能夠做到這件事的，

To make perfectly delicious

製作完全美味的

Human blood and flesh? {7}

人的血肉？

“ ‘If that food is given to him

「如果把那種食物給他

And if the blood is applied,

如果血液被塗抹，

The bhikṣu will be freed

比丘將會解脫

From this black erysipelas. {8}

從這種黑色丹毒中獲得解脫。

“ ‘If we do not use this method,

「如果我們不採用這個方法，

If we do not apply this remedy,

如果我們不應用這個療法，

This bhikṣu will soon die

這位比丘很快就會死亡。

Because of this illness that he has. {9}

因為他所患的這個病。

“ ‘What being in the three existences

「什麼生命在三界中

Would not give their flesh and blood?

誰不願意捨棄自己的血肉？

What wise ones on seeing this

有智慧的人看到這一點

Would hold fast to their body? {10}

會堅守自己的身體？{10}

“ ‘Though I told the harem of this,

「儘管我把這件事告訴了後宮的女眷，

Not even one woman said she would give.

沒有一個女人說她願意給予。

The bhikṣu is beloved and he is beloved by me,

比丘是被愛的，他也被我所愛。

So I gave him my flesh and blood for the sake of enlightenment. {11}

所以我為了菩提而把我的血肉獻給了他。{11}

“ ‘Those who seek enlightenment, peace, and freedom from misery

「追求菩提、和平與解脫苦難的人們

Have no devotion to their body or dependence on it;

對自己的身體沒有執著，也不依賴它；

Of themselves they cherish not even an atom,

他們自己並不珍惜哪怕一個原子般微小的東西，

And are not saddened to give themselves away. {12}

也不會為了捨棄自己而感到悲傷。

“ ‘When the harem heard those words, [F.123.b]

「當後宮聽到這些話語時，

They were all perplexed.

她們都感到困惑。

None of them had the fortitude

他們中沒有人有那樣的勇氣

To take on such an act. {13}

去承擔這樣的行為。

“ ‘Then I developed the intention

「那時我就生起了願心

That I would provide the food for the bhikṣu,

我會為比丘提供食物，

Cutting off pieces of my own flesh

割下自己身上的肉塊

And using for lotion my own blood. {14}

用自己的血作為潤膚油。

“ ‘I cut into my own thighs

我割自己的大腿

And obtained the flesh and blood.

獲得了肉和血。

I myself cooked the pieces of flesh

我親自烹煮這些肉塊

And added various flavorings. {15}

並加入了各種調料。

“ ‘In the presence of my father

「在我父親的面前

I gave to the sick bhikṣu

我給了生病的比丘

The meal of human flesh

人肉的膳食

And the lotion of blood. {16}

還有血液的藥水。{16}

“ ‘Lord of men, listen to my words!

「人主啊，請聽我的話！

Sovereign, there not being any human flesh,

主權者啊，既然沒有人的肉體，

I cut the flesh from my own thighs,

我從自己的大腿上割下肉來，

And having cooked it gave it to the dharmabhāṇaka. {17}

並將它煮好後供養給法師。{17}

“ ‘It was for the sake of the highest enlightenment

「我這樣做是為了至高的菩提，

That I accomplished this great purpose with my body.

我是為了追求最高的菩提，才用自己的身體完成了這個偉大的目標。

The bhikṣu is cured and returned to health

比丘得以治癒，恢復了健康。

And I have created immeasurable merit.’ {18}

我已經積累了無量的福德。

“The king inquired of his daughter,

「國王詢問他的女兒，

‘How did you cut the flesh from your body?

你是怎樣從自己的身體上割下血肉的？

Daughter, when you engaged in creating this remedy,

女兒，當你從事製造這種藥物時，

Did you not suffer from physical pain?’ {19}

「你難道沒有感受到身體的疼痛嗎？」

“The wise and fearless princess replied to him,

「那位智慧而無畏的公主回答他說，

‘King, lord of the earth, listen!

'大王，大地之主啊，請聽我說！

Having listened, understand correctly

聽聞後，應當正確理解

The inconceivable ripening of karma. {20}

業的不可思議業熟。{20}

“ ‘Father, through having done bad actions,

「父親啊，因為做了惡業，

Beings fall into dreadful hell.

生命墮入可怕的地獄。

They lose their flesh, and again have flesh.

他們失去肉體，又重新長出肉體。

See the inconceivable result of actions! {21}

看見業的不可思議果報！{21}

“ ‘Through bad karma they have no flesh or blood,

「由於惡業，他們沒有血肉，

And in an instant they again have flesh and blood.

他們在一瞬間又獲得了肉體和血液。

Therefore, needless to say that, because of good karma,

因此，更不用說由於善業的緣故，

Through aspiration flesh and blood will be created. {22}

透過願心，血肉將被創造出來。

“ ‘I had no pain when I cut my flesh.

「我割肉的時候沒有感到疼痛。

When the blood flowed I did not become dizzy.

當血液流出時，我沒有感到暈眩。

Even if I were to cut off all of my flesh,

即使我要割除我的所有血肉，

The body of the Dharma would have no wound or cut. {23}

法身沒有傷痕或割裂。

“ ‘Feeling perfect joy in the Dharma,

「在法中感受到圓滿的喜悅，

I cut the flesh to be given from my thighs.

我從大腿上割下肉來布施。

I had no suffering because of the wounds, [F.124.a]

我因為傷口而沒有感受到苦。

And my body became as it was before. {24}

我的身體恢復了原本的樣貌。{24}

“ ‘Father, just like a fig-tree flower is only seen

「父親啊，就像無花果樹的花只是被看到

A few times in many millions of eons,

在許多百萬劫中，只有少數幾次，

This dharmabhāṇaka is just like that,

這位法師就像那樣，

Seen rarely in this Jambudvīpa. {25}

在這贍部洲中極少被看到。{25}

“ ‘Just as humans never tire of gazing

就像人類永遠不厭倦地觀看

Upon shining Jambu River gold,

在閃耀的贍部河黃金之上，

Devas and humans never tire of gazing

天神和人類永遠不厭倦地凝視

In that way upon this dharmabhāṇaka. {26}

以同樣的方式，法師也是如此。{26}

“ ‘Just as a thirsty man is freed from thirst

「就像一個口渴的人喝水得到解脫，

When he drinks clear water,

當他飲用清淨的水時，

In the same way wise dharmabhāṇakas

同樣地，智慧的法師

Free beings of thirst with the nectar of Dharma. {27}

用智慧之法的甘露解救眾生脫離渴望。{27}

“ ‘This my flesh and blood that I bestowed

「我用我這血肉之身所給予的

Upon the bhikṣu who was afflicted by illness

對於那位患病的比丘

Eliminated the dharmabhāṇaka’s erysipelas,

消除了法師的丹毒，

And I thus respectfully rendered homage to the Buddha. {28}

我因此恭敬地向佛陀頂禮。{28}

“ ‘I gave of my own flesh

「我捨棄自己的肉體

To the learned one with correct conduct,

對於具有正行的有學者，

Who is a holder of this supreme samādhi.

誰是這個至高三摩地的持有者。

May I obtain from him this Dharma! {29}

願我從他那裡得到這個法！{29}

“ ‘Just as the fragrant aroma of the incense

「就如同香的香氣

Of yellow sandalwood and red sandalwood

黃檀香和紅檀香的香氣

Spreads throughout the ten directions,

遍滿十方，

So, too, does the aroma of the dharmabhāṇaka. {30}

同樣地，法師的香氣也是如此。{30}

“ ‘Just as Meru is seen from every direction,

「就如同須彌從各個方向都能看見一樣，

And seeing its beauty brings joy

見到它的美麗而生歡喜

And it illuminates, shining in all directions,

並且它照亮，在四面八方閃閃發光，

In that way the dharmabhāṇaka is like Meru. {31}

法師就像須彌一樣。

“ ‘Just as when a wise man rebuilds

「譬如智人重建

A stūpa that has fallen into ruin,

一座已經毀壞的塔，

His having faith in that stūpa

他對那座塔的信心

Is the cause for it to be rebuilt, {32}

是它被重建的原因，

“ ‘Likewise, this stūpa of the Dharma was ill

「同樣地，這個法的塔生病了

And I cured it by applying blood.

我用自己的血來塗敷，治癒了它。

With veneration for the Dharma, with my own flesh

以對法的敬重，用我自己的血肉

I have lit the lamp for Jambudvīpa. {33}

我已為贍部洲點燃了燈。{33}

“ ‘If this bhikṣu had passed away,

「如果這位比丘已經往生了，

The words of this samādhi would have been

這個三摩地的言教就會永遠對世界上的生命沉默了。

Forever silenced for the beings in this world.

對於此世界中的生命來說，將永遠沉寂無聲。

By healing him, this samādhi will be obtained. {34}

通過治癒他，這個三摩地將會被獲得。{34}

“ ‘This bhikṣu is a protector of the whole world,

「這位比丘是整個世界的保護者，

And gives sight to the blind world.

並給予盲目的世界光明。

With the king of medicines he even heals

用最殊勝的藥，他甚至能治癒

Desire, anger, and ignorance. {35} [F.124.b]

欲、瞋恨和無明。

“ ‘He always has a mind that is vast,

「他的心總是寬廣的，

The extent of his conduct is immeasurable,

他的行的範圍是無量的，

He is learned in words and their definite meaning,

他精通文字及其確定的含義，

And he cannot be defeated by opponents. {36}

他無法被對手擊敗。{36}

“ ‘I have no fear that I will fall into lower realms,

「我不害怕會墮入惡趣，

And I will not again become a woman

我再也不會變成女人

Throughout thousands of millions of eons,

經過千萬億劫，

As I have performed a supreme service for the dharmabhāṇaka.’ ” {37}

因為我已經為法師進行了最高的供養服務。」{37}

35.63At this point, the Bhagavān said to the youth Candraprabha, “Therefore, young man, when the princess had heard this Dharma of the bodhisattva, which is marvelous, wonderful, and very difficult to practice, in order to serve the sick dharmabhāṇaka for whom there was no medicine, she used her own flesh and blood to heal him. Even the gift of just one finger will be a service to the stūpa of the Dharma for beings.”

35.63薄伽梵對月光少年說：「因此，年輕人，當公主聽聞這個菩薩的法—它是奇妙的、不可思議的，並且非常難以修行—為了服侍這位患病的法師，而沒有藥物可以治療他，她用自己的血肉來治癒他。即使只是獻出一根手指，也將是對生命眾生的法塔的一種服侍。」

35.64Thereupon the Bhagavān gave a detailed teaching on that account of the past by chanting the following extensive verses to the youth Candraprabha:

35.64於是薄伽梵為了詳細說明那個過去的故事，向月光童子誦唱了以下這些廣泛的偈頌：

“The one who makes an offering of a single toe

「單獨供養一根腳趾的人

Gains excellent merit that is millions of times greater

獲得千萬倍更殊勝的福德

Than that from offering to the guides

勝於供養導師所獲得的福德

Jewels filling buddha realms as numerous as the Ganges sands. {38}

充滿如恆河沙數般眾多的佛剎的寶藏。{38}

“After that girl had passed away

那個女孩去世以後

She saw ten thousand million buddhas.

她見到了一千萬位佛陀。

She entered homelessness in all their teachings

她在所有他們的教導中出家了。

And obtained the supreme peace of this samādhi. {39}

並獲得了這種三摩地的究竟安寧。{39}

“When all those supreme humans

「當所有那些至高無上的人類

Had passed into nirvāṇa

已經進入涅槃

As bodhisattvas, unafflicted,

作為菩薩，無有煩惱，

She always maintained homelessness. {40}

她始終保持出家的狀態。{40}

“She practiced celibacy within the teachings

她在教法中修持梵行

Of the tathāgata Dīpaprabha.

燈光如來的。

Never again reverting to being a woman,

永遠不再轉變成女性身。

She became a dharmabhāṇaka bhikṣu. {41}

她成為了法師比丘。{41}

“Maitreya was Jñānabala, the ruler of men,

「彌勒菩薩曾是智力王，人中的統治者，

Who always maintained the supreme Dharma.

他總是堅持最高的法。

Dīpaṃkara was that dharmabhāṇaka,

燃燈佛就是那位法師，

And I was then that princess. {42}

我那時是那位公主。

“Akṣobhya, when he was practicing bodhisattva conduct,

「阿閦在修行菩薩行時，

Was at that time the ancient goddess of the family,

當時是那個家族的古老女神，

Who was the attendant of sovereign Jñānabala

誰是智力王主權者的侍者

And revealed the dream to the king. {i} [F.125.a]

並將夢境向國王揭示。

“Because of my longing for this samādhi,

"由於我對這個三摩地的渴望，

Avoiding all wickedness

遠離一切惡行

I served that dharmabhāṇaka

我侍奉了那位法師

With my flesh and my blood. {43}

用我的血肉。{43}

“Those who wept when they saw the bhikṣu

「那些在看到比丘時哭泣的人們

Afflicted by the agony of his illness

被病苦折磨

Became irreversible in their progress in all their lifetimes

在他們所有的生世中，在進步的道路上變得不可逆轉。

And were never reborn into the lower existences. {44}

從未轉生到下三道。{44}

“They never had illness of the eyes,

他們從未患眼病，

No illness of the head, no illness of the ears,

沒有頭部的病，沒有耳朵的病，

No illness of the nose, no illness of the tongue,

沒有鼻病，沒有舌病，

And never any illness of the teeth. {45}

從未有過牙齒的病。

“Those who attended the sick monk

那些照顧患病比丘的人

Became always very attractive,

變得總是非常有吸引力，

Their bodies shining with splendor and majesty,

他們的身體光彩照人，莊嚴殊勝。

Adorned by the vivid thirty-two signs of hundreds of merits. {46}

以百種福德所莊嚴的鮮明三十二相而裝飾。{46}

“They have entered homelessness in my teaching

他們在我的教法中出家了

And in future times when the supreme enlightenment is vanishing

在未來的時代，當至高的菩提即將消失時

They will obtain the treasure of the tathāgatas,

他們將獲得如來的寶藏，

And see ten thousand million buddhas. {47}

並且會見到一千萬個佛陀。

“Having obtained this supreme enlightenment,

「獲得了這無上的菩提，

They will always keep it and venerate it.

他們將始終保持它並尊崇它。

And having accomplished great benefit for beings,

並且為生命成就了偉大的利益，

They will see the supreme human, Akṣobhya. {48}

他們將看到至高的人，阿閦。{48}

“When they have heard this unsurpassable conduct

「當他們聽到這無上的行時

They will attain the superior, unworldly joy.

他們將獲得殊勝的、超越世間的喜樂。

When they hear of my past conduct

當他們聽聞我過去的行

They will make vast offerings to the buddhas. {49}

他們會對諸佛陀做廣大的供養。

“When wise bhikṣus with correct conduct are seen

當看到具有正行的智慧比丘們時

They should always be served with sincerity.

他們應該始終以真誠的心來供奉。

Forsaking harshness and anger,

捨棄粗暴和瞋恨，

Always serve the bhikṣu dharmabhāṇakas. {50}

應當常時侍奉比丘法師。

“Forsaking aggression and wrath,

放棄侵害和瞋恨，

Make offerings to my sons, the protectors of the Dharma.

向我的兒子們供養，他們是法的保護者。

Do not be blind for many millions of eons

不要在許多百萬劫中陷入盲目

And fall into the lower existences and experience suffering. {51}

而墮入下劣有中經歷苦難。{51}

“Those who are malicious toward each other

「那些互相惡意對待的人們

Will not be protected by correct conduct, or by learning.

不會受到正行或慧學的保護。

They will not be protected by dhyāna or by solitude,

他們將不會受到禪定或獨處的保護，

Nor by generosity or offering to buddhas.” {52}

也不會被佈施或對佛陀的供養所保護。

35.81Conclusion of the thirty-fifth chapter, “Jñānāvatī.”

35.81（結尾）