Yaśaḥprabha

名光

38.1Then the Bhagavān said to the youth Candraprabha, “Therefore, young man, bodhisattva mahāsattvas who wish for these and countless other wonderful and marvelous bodhisattva qualities, and wish to attain quickly the highest, complete enlightenment of perfect buddhahood, should hear this revealed equality of the nature of all phenomena samādhi and obtain it, understand it, preserve it, recite it to others, promote it, proclaim it, chant it, meditate on it with unadulterated meditation, promulgate it, and make it widely known to others. [F.146.a]

38.1薄伽梵對月光青年說：「因此，少年人，想要這些和無數其他奇妙殊勝的菩薩品質，並想要迅速證得無上正等菩提佛果的菩薩摩訶薩，應該聽聞這部顯示所有現象本性平等的三摩地，獲得它、理解它、保護它、向他人誦讀它、推廣它、宣講它、吟誦它，以清淨的禪修來禪修它、傳播它，並向他人廣泛宣揚它。」

38.2“They should meditate on the strength of patience, rely on patience, and promulgate patience. They should be dedicated to the Dharma, long for the Dharma, possess the Dharma, engage in the Dharma in a way that accords with the Dharma, and apply themselves to making offerings to the buddhas.

38.2「他們應當禪修忍的力量，依靠忍，宣揚忍。他們應當致力於法，渴望法，擁有法，以符合法的方式修習法，並應用自己去供養佛陀。」

38.3“They should apply themselves to three points. What are the three points? They are ending the kleśas, mastering merit, and generating the roots of goodness out of longing for the wisdom of the buddhas and not out of desire for reaching worldly happiness. Apply yourself to those three points.”

38.3「他們應當專注於三個要點。這三個要點是什麼呢？就是止息煩惱、成就福德，以及為了渴望獲得佛陀的慧而生起善根，而不是為了渴求世間的快樂。你應當專注於這三個要點。」

38.4Thereupon the Bhagavān, to explain what this meant, related an account of the past by chanting the following extensive verses to the youth Candraprabha:

38.4於是，薄伽梵為了闡明其義，向月光童子宣說過去的因緣，並誦唱以下廣大的偈頌：

“Young man, listen to me as I tell you

「年輕人，你要聽我講述

How I practiced for thousands of eons.

我如何在數千劫中修習。

Seeking this sublime, excellent samādhi,

為了尋求這殊勝、圓滿的三摩地，

I made offerings to hundreds of thousands of buddhas. {1}

我向數百萬尊佛陀做了供養。{1}

“In that way, after countless eons had passed,

「就這樣，在無數的劫過去之後，

As numerous as the grains of sand in a hundred worlds,

如同一百個世界中沙粒那樣眾多，

When such a number had passed by

當這樣的數量已經過去了的時候

There appeared a jina named Gaṇeśvara. {2}

出現了一位名叫眾自在的勝者。{2}

“There were no fewer than six hundred billion

「那位勝者的僧伽中，有不少於六百億

In the saṅgha of that jina.

在那位勝者的僧伽中。

All were without ouflows, their kleśas had come to an end,

他們都已無漏，煩惱已經消盡，

They had dhyāna, and were established in the eight liberations. {3}

他們具有禪定，並安住在八解脫中。

“At that time the entire surface of this earth

「那時整個大地的全部表面

Was pleasant and had good harvests, and no disorder.

令人愉悅，莊稼豐收，沒有任何混亂。

All the people were joyful and happy,

所有人民都歡樂喜悅，

And the happiness of humanity was widespread. {4}

人類的幸福普遍存在。

“Everyone possessed the strength of merit.

「每個人都具備福德的力量。

They were attractive and beloved.

他們受人喜愛，備受歡迎。

All were rich and possessed much wealth,

所有人都富有並擁有豐富的財富，

And physically they experienced divine pleasures. {5}

他們在身體上體驗到天界的喜樂。{5}

“They were gentle, with good discipline and few kleśas.

他們溫和、持戒清淨、煩惱很少。

They enjoyed the strength of patience and had good features.

他們享受忍的力量，並具有良好的特質。

They were like devas within the paradises.

他們就像淨土中的天神。

They possessed the qualities of correct conduct and understanding. {6}

他們具備正行和智慧的品質。

“At that time there was a sovereign, [F.146.b]

「那時有一位主權者，

A king named Varapuṣpasa.

一位名叫妙花王的國王。

He had no fewer than five hundred sons,

他有不少於五百位兒子，

All endowed with mindfulness and realization. {7}

都具備了念與現證。{7}

“That king and his sons offered to the Jina,

那位國王與他的兒子們向勝者作供養，

To that compassionate one,

對那位慈悲的聖者，

Six hundred thousand parks,

六百萬個花園，

All beautified by flowers and fruits, {8}

都被花果裝飾得美麗莊嚴，{8}

“And a hundred thousand various parks

還有一百千個各種各樣的公園

With thousands of walkways, seats, and beds,

有著數千條走廊、座位和床鋪，

And with a trillion Dharma robes

還有無數的法衣

Spread on the ground where they walked and sat. {9}

鋪在他們行走和坐著的地面上。{9}

“Thus the king with great faith

「這樣那位國王懷著殊勝的信心

Presented to that Sugata

獻給那位善逝

In many thousands of ways

以多種千般的方式

Whatever renunciants would enjoy. {10}

出家人所樂受用的一切。{10}

“That king, who followed the path

「那位國王遵循了道路

Of the ten good actions,

十善行為的，

Came to see the Guide, accompanied by

前來參見導師，並伴隨著

A hundred thousand trillion beings. {11}

一百萬億生命。{11}

“Holding flowers, perfumes, and incense,

「手持花、香水和香，

Parasols, banners, and musical instruments,

傘蓋、幢旗和樂器，

He made offerings to that Jina,

他向那位勝者供養。

And with his hands in homage sat before him. {12}

雙手合掌恭敬地坐在他面前。{12}

“The thousands of bhikṣus were pleased,

「數千位比丘們都感到歡喜，

As were the devas, humans, asuras, and yakṣas, wondering,

天神、人類、阿修羅和夜叉都在思想著，

‘The Jina to whom these offerings were made, will he give a prophecy?

「這位獲得供養的勝者，會給予授記嗎？」

Will this lord of humans teach the Dharma?’ {13}

這位人中之王會傳授法嗎？{13}

“The self-arisen one knew their thoughts

「自生者知道了他們的念頭

And knew the king’s supreme motivation,

並了知國王至高無上的願心，

That his aspiration was to the further shore,

他的願心趨向於彼岸，

And therefore taught him the samādhi of peace. {14}

因此教導他寧靜的三摩地。{14}

“When the Sugata’s voice came forth

當善逝的聲音傳出時

The earth and its forests shook.

大地和林木搖動。

A rain of flowers fell from the sky

花從天空降落如雨。

And hundreds of lotuses appeared out of the ground. {15}

大地和林木都為之震動。天上降下花雨，地上湧出數百朵蓮花。{15}

“The Teacher had trained in the words and their meaning,

「那位師曾經修習言語與其義理，

And the Guide, knowing the king’s thoughts, gave a prophecy.

導師知道國王的念頭，給予授記。

That lord of men taught the samādhi of peace.

那位人中之主教授了寧靜的三摩地。

Listen to these words and their meaning. {16}

聆聽這些言詞及其意義。{16}

“ ‘All existences are nonexistent: they are concepts,

「一切有都是無有的：它們是概念，

They are insubstantial, they are like mirages and illusions.

它們是虛幻的，就像陽焰和幻相一樣。

They are like lightning and clouds, unstable and empty.

它們如同閃電和雲彩，不穩定且空無。

All are without a self, without a being, without a soul. {17}

一切都無自性，無生命，無靈魂。{17}

“ ‘Primordially empty, phenomena do not come. [F.147.a]

「本來空性，現象不生。

They have not come, they are not present, and they have no location.

它們沒有來，也不現在，也沒有位置。

They are always without essence; they have the nature of an illusion.

它們始終沒有本質；它們具有幻的性質。

They are all pure‍—completely pure like space. {18}

它們全部清淨——完全清淨如虛空。

“ ‘They are neither blue, nor yellow, nor white.

「它們既不是青色，也不是黃色，也不是白色。

Those are just names, vacuous, with a nature that is just sound.

那些只是名字，空無所有，本質只是聲音。

They are devoid of mind; their nature is not mind.

它們遠離心；它們的本質不是心。

They are momentary and are devoid of sound. {19}

它們是剎那的，並且沒有聲音。{19}

“ ‘Words do not go anywhere if spoken.

「言語若說出，並不會往任何地方去。

Words are not diminished if not spoken.

言語不說也不會減少。

Words do not go in any direction.

語言不會朝任何方向而去。

Words do not come from anywhere. {20}

詞語不從任何地方來。

“ ‘Words do not perish, cease, or end,

「言語不滅、不斷、不盡，

Whether they are spoken or unspoken.

無論是否被說出來。

Words are said to be always unceasing.

言詞被說是常恆不斷的。

Those who know that will be unceasing. {21}

了知這一點的人將是不斷的。{21}

“ ‘In the past, hundreds of thousands of buddhas

「過去時，數百千位佛陀

Have taught the Dharma hundreds of thousands of times.

教導過法無數次。

But the Dharma does not cease; words do not cease,

但法不滅，言語也不滅，

And as there is no arising, there is no cessation. {22}

由於沒有生起，也就沒有滅盡。{22}

“ ‘Those who know the unceasing Dharma

「那些了知無盡法的人

Will always know the unceasing Dharma.

將時刻了知無斷絕之法。

Having taught a hundred thousand sūtras,

教導了十萬部經，

They know that the Dharma is devoid of words. {23}

他們知道法是無言的。{23}

“ ‘The Dharma that the jinas have taught

「勝者們所教導的法

Is unceasing and therefore is not seen.

是無間斷的，因此不被看見。

The Dharma is primordially without a self, without a being.

法本性上沒有自我，沒有生命。

Although it is taught, it does not cease. {24}

雖然被宣說，但它並不斷絕。

“ ‘The wise teach using all words,

「智者用盡一切言語來教導，

But their minds are not captivated by the words.

但是他們的心不會被言語所迷惑。

All words are like echoes on a mountain,

一切言詞就像山中的聲音，

So therefore never have attachment to words. {25}

因此，永遠不要對文字產生執著。{25}

“ ‘The Dharma is taught through illusory words

「法是通過虛幻的言語而被傳授的

And all those words cease in that instant.

而所有那些言語在那一刻都止息了。

That which is the characteristic of those words

那些詞語所具有的特性

Is the characteristic that all phenomena have. {26}

是一切現象所具有的特徵。

“ ‘All phenomena have no characteristics, are devoid of characteristics;

「一切現象沒有特徵，都是離於特徵的；

They all have no characteristics, and are pure of characteristics.

它們都沒有特徵，也清淨於特徵。

They are always empty, and they are as pure as space.

它們始終空無，清淨如虛空。

In brief, they cannot be enumerated. {27}

簡言之，它們無法被列舉。{27}

“ ‘They are devoid of “composite” or “noncomposite,”

「它們沒有『有為』或『無為』的區別，

And the sages have no concepts concerning them;

聖者對它們沒有任何概念；

They have arrived at the noncomposite in all the existences of beings

他們在所有生命的有中，已經到達無為。

And are always devoid of contrived views. {28}

並且總是沒有人為的見解。{28}

“ ‘The one whose mind is at rest in that nature

「心安住於該本性之中的人

Is always without desire, anger, and ignorance.

總是遠離欲、瞋恨和無明。

The one who knows phenomena in that way [F.147.b]

以那種方式認知現象的人

Becomes strong with the strength of samādhi. {29}

以三摩地的力量而變得強大。{29}

“ ‘Just as echoes are created through conditions

「就如同聲音是由條件而產生的

In caves, mountains, and canyons,

在洞穴、山嶺和峽谷中，

All that is composite is known to be the same:

一切有為法都被認知為相同的：

The entire world is like an illusion, a mirage. {30}

整個世界如同幻象、陽焰一樣。{30}

“ ‘This samādhi of peace is taught by one

「這個平靜的三摩地是由一位

Who has the strength of wisdom, the qualities of the Dharma,

具有慧力、具有法的功德的人，

Who with the strength of knowledge has the higher cognitions of the sages,

具有知識的力量、擁有聖者們神通的人，

And who has skill in methods of speech and knows the definitions of words. {31}

具有言說方便的技巧，並且知曉詞語的定義。

“ ‘The appellations that are spoken are merely appellations;

「所說的名稱只是名稱而已；

Within saṃsāra there is no end to be found.

在輪迴中找不到終點。

That which was in the past is devoid of characteristics,

過去的事物沒有特徵，

And one should be certain that the future is the same. {32}

而且應該確定未來也是這樣。{32}

“ ‘Through engaging in creating karma

'通過從事造業

There will be the best and the worst.

將會有最好的和最壞的。

Knowing that all things are always empty,

知道一切事物始終空無自性，

Empty by nature, and that all things are without a self, {33}

自性空，一切法都沒有自我，

“ ‘The Jina thus teaches the relative Dharma:

「勝者如是宣說相對的法：

Regard the composite and noncomposite in that way.

要以此方式看待有為和無為。

There truly is no self and no human.

真實上沒有自我，也沒有人的存在。

That is the characteristic of all beings. {34}

這就是所有生命的特性。{34}

“ ‘Good and bad karma are indestructible.

「善業和惡業是不可摧毀的。

Whatever I have created I will have to experience;

我所造作的一切，我必須親自去承受；

The result of one’s actions cannot be transferred to others.

自己的業果無法轉移給他人。

Nothing is experienced without a cause. {35}

沒有沒有因緣而被體驗的事物。{35}

“ ‘All existences are illusory and powerless,

「一切有都是虛幻無力的，

As insubstantial and insignificant as foam.

如泡沫般虛無且微不足道。

They are always empty, like illusions and mirages.

它們恆常空性，如同幻象和陽焰。

They are taught through words, but are devoid of them. {36}

它們藉由語言來教導，但卻沒有語言的本質。{36}

“ ‘Understand in that way without having pride.

「要這樣理解，不要心生傲慢。

Have correct conduct but without attachment,

具足正行但無執著，

With the power of patience have no conceptualization,

以忍的力量，不作任何戲論。

And, practicing in that way, rest in equanimity.’ {37}

以這樣的方式修行，安住在捨中。

“The king understood the Dharma

「國王理解了法

That was taught by the Jina.

那是勝者所宣說的法。

When the king had heard this Dharma from the Jina,

國王從勝者那裡聽聞了這個法以後，

Together with his entourage he took up the training. {38}

他和他的隨從一起開始修習。{38}

“The king, having heard this samādhi,

「國王聽聞了這個三摩地，

Joyous and happy, said these words:

歡喜快樂，說出這些話：

‘This samādhi you have taught is excellent

「你所教導的這個三摩地很殊勝

And I bow down to your feet.’ {39}

我禮拜你的雙足。{39}

“Eighty thousand beings who were there [F.148.a]

在場的八萬個生命

Had heard this excellent nature of phenomena,

聽聞了這個現象的殊勝本質，

This teaching on the ultimate truth,

這個關於勝義諦的教法，

And attained the acceptance of birthlessness. {40}

並且獲得了無生法忍。{40}

“A person has no origination or cessation,

「一個人沒有生起或滅除，

And likewise these phenomena have always been empty.

同樣地，這些現象自始就是空的。

When that is known there is no loss,

當這被了知時，就沒有任何損失。

And the king attained the acceptance of birthlessness. {41}

國王獲得了無生法忍。{41}

“The king renounced his kingdom

國王放棄了他的王國

And entered homelessness in that Jina’s teaching.

都出家投靠那位勝者的教法。

And all five hundred princes, no less,

所有五百位王子也毫不少地

Followed him into the homeless state. {42}

都跟隨他進入了出家的狀態。

“When the king and his princes had entered homelessness,

「當國王和他的王子們進入出家的狀態時，

Many thousands of other beings also at that time

許多千萬的其他生命當時也

Entered homelessness in the presence of the Sugata,

在善逝面前出家。

Seeking to receive the Dharma of that Jina. {43}

尋求獲得那位勝者的法。{43}

“For a full two thousand years

「整整兩千年來

The Jina taught the Dharma.

勝者宣說了法。

And the king, his sons, and the people

那個國王、他的兒子們和人民

Practiced the Dharma for those two thousand years. {44}

在那兩千年間修行了這個法。{44}

“And then at a later time

「然後在後來的時間裡

The Jina passed into nirvāṇa.

勝者進入了涅槃。

The Jina’s śrāvakas also passed away

勝者的聲聞也都相繼涅槃。

And his Dharma became diminished. {45}

他的法衰微了。{45}

“At that time there was a prince,

「那時有一位王子，

Puṇyamatin, who had faith and trust.

福慧，具有信心和信任。

There was a bhikṣu connected with his family

有一位比丘與他的家族有所關聯

Who taught to him this samādhi of peace. {46}

為他講授了這個寂靜的三摩地。{46}

“The bhikṣu was gentle and mild,

「那位比丘溫柔和善，

Honored by a hundred thousand beings,

受到十萬個生命的尊敬，

Was followed by a billion devas,

跟隨著十億位天神，

And was praised when he came to the city. {47}

到達城市時，受到讚歎。{47}

“He had recollection and realization.

他具有正念和現證。

He was disciplined and compassionate, and he delighted in correct conduct.

他恪守戒律、慈悲為懷，樂於正行。

His lovely voice was not harsh but gentle,

他那美妙的聲音不粗暴而是溫柔的，

And he had attained the power of knowledge of the sensory constituents. {48}

他已經證得了感官根識的知識力。

“That bhikṣu was named Yaśaḥprabha.

「那位比丘名叫名光。

He received a billion Dharma robes.

他獲得了十億件法衣。

Unable to endure the strength of his merit

無法承受他福德的力量

A thousand monks became jealous of him. {49}

一千位比丘對他生起了嫉妒心。{49}

“He had the strength of merit and the strength of body,

他具有福德的力量和身體的力量，

The strength of wisdom and the strength of miracles,

慧的強度和神通的強度，

The strength of correct conduct, the strength of samādhi,

正行的力量，三摩地的力量，

And the strength of the Dharma, and therefore was a superior bhikṣu. {50}

以及法的力量，因此是一位殊勝的比丘。{50}

“He delighted and was beloved by people.

他令人歡喜，也受到人們的喜愛。

Bhikṣus, upāsakas, and bhikṣuṇīs,

比丘們、優婆塞和比丘尼，

Those beings who had faith in the Jina’s teaching, [F.148.b]

那些對勝者教法有信心的生命，

Made offerings to him and honored him. {51}

向他供養並恭敬禮敬。

“The one who was the king’s son was there,

「那位是國王之子的人就在那裡，

Puṇyamatin, who had constant faith and trust.

福慧具足，具有恆常的信心和信賴。

When he knew that many bhikṣus had wickedness in mind,

當他知道許多比丘心中有邪惡的念頭時，

He became a protector for his teacher. {52}

他成為了他師父的保護者。

“Five hundred thousand people,

「五十萬人，

Armored and holding swords and clubs,

穿著盔甲，手持刀劍和棍棒，

Constantly surrounded the bhikṣu

經常圍繞著這位比丘

Who taught the conduct that is endlessly correct. {53}

他教導了無盡正確的行。{53}

“He taught to his followers the Dharma

「他向追隨者教導了法

That phenomena are empty, with no self and no soul.

現象是空性的，沒有自我，也沒有靈魂。

Those who were fixated on objects and were attached to a self

那些執著於對象並且戀著自我的人

Did not approve of the bhikṣu’s teaching. {54}

不贊同比丘的教法。{54}

“Those bhikṣus rose up and took up weapons,

「那些比丘們站起身來，拿起了武器，

As they did not approve of emptiness and peace.

因為他們不認可空和寂靜。

They said, ‘What this bhikṣu is teaching is not the Dharma,

他們說：「這位比丘所教導的不是法，

It will be meritorious if we kill him.’ {55}

如果我們殺死他，這將會是有福德的。

“The bhikṣu was not afraid when he saw their weapons.

那位比丘看到他們的武器時並不害怕。

He was aware of the emptiness of phenomena,

他體悟到諸法的空性。

That there was no being or man there to be killed,

那裡沒有生命或人可以被殺害。

That these phenomena were as insubstantial as plaster. {56}

這些現象就如同灰泥一樣沒有實質。{56}

“The bhikṣu placed his hands together upon his head

「那位比丘將雙手合掌放在頭上

And spoke these words of homage to the jinas:

並向勝者說出了這些恭敬的言語：

‘Through the truth of the emptiness of phenomena

「通過現象的空的真實性

May these weapons become coral tree flowers!’ {57}

願這些武器變成珊瑚樹花！{57}

“He possessed the conduct and discipline of the Sage

他具有聖者的行和戒律

And as soon as he spoke those words and no others,

他一說出這些話，除此之外別無他言，

The earth and its forests shook

大地和森林震動。

And the weapons became coral tree flowers. {58}

武器變成了珊瑚樹花。

“At that time, the bhikṣus who believed in objective reality

當時，相信客觀實在的比丘們

And who were holding weapons became ill-shaped in body.

而那些持有武器的人身體變得醜陋畸形。

They could not approach any nearer

他們無法再靠近。

And became frightened and greatly amazed. {59}

變得驚恐並極其驚異。{59}

“Those who had faith and trust in the Lord of sages,

那些對聖者之主懷有信心和信賴的人，

Those who delighted in emptiness and peace,

那些歡喜空與寂靜的人，

They cried out ‘A la la!’ a thousand times,

他們一千次地叫喊「啊啦啦！」

And presented the bhikṣu with hundreds of lengths of cloth. {60}

並獻給比丘數百匹布料。{60}

“The bhikṣu had love for them

「這位比丘對他們懷有愛心」

And said to all the people before him,

並對在他面前的所有人說，

‘I will practice bodhisattva conduct

我將修行菩薩行

For the sake of those beings who are angry with me.’ {61}

為了那些對我生氣的生命。

“Then for no fewer than eighty years

「隨後用時不少於八十年

He taught emptiness, the treasure of the jinas.

他教授空，勝者的珍寶。

And the son of the king protected him

國王的兒子保護了他

From the thousands of bhikṣus who were his adversaries. {62}

他從數千位與他為敵的比丘們中受到輕蔑。{62}

“During that time he was despised,

「在那個時期他遭到輕視，

And his bhikṣus became few in number.

他的比丘們人數變得稀少。

Evil things were heard said about him, [F.149.a]

有人聽到對他說的惡語。

But the power of his patience never declined. {63}

但他忍的力量從未衰減。

“Then at another time he accomplished

「那時他又在另一個時刻成就了

A great benefit for hundreds of beings.

為數百個生命帶來極大的利益。

He recollected countless Dharma teachings

他回憶起無數的法教

And at that time Puṇyamatin felt great joy. {64}

那時福慧感到大喜。{64}

“He respectfully honored the bhikṣu

"他恭敬地尊敬比丘

And then Puṇyamatin said to him,

然後福慧對他說，

‘No one at all should do anything

'沒有任何人應該做任何事情

That is displeasing to my teacher.’ {65}

那是令我的師不悅的。{65}

“He replied, ‘Young prince, listen to me.

他回答道：「年輕的王子，聽我說。

It is through the power of patience that buddhas appear.

正是通過忍的力量，佛陀才會出現。

When someone speaks unpleasantly to me,

當有人對我言語不悅時，

Toward him I feel a great love.’ {66}

對他，我生起了大慈。

“I was that bhikṣu Yaśaḥprabha,

我就是那位名叫名光的比丘。

Who meditated on patience in previous lives

在過去生中修習忍的人

Throughout a hundred thousand eons.”

貫穿了十萬劫。

Those were the words Bhagavān Śākyamuni spoke. {67}

這些是薄伽梵釋迦牟尼所說的話。{67}

“The prince Puṇyamatin, who was

福慧王子，他是

The protector of Bhikṣu Yaśaḥprabha,

保護比丘名光的那位保護者，

Has been my companion in thousands of lifetimes,

在千百個輪迴中一直是我的同伴，

And I prophesy that he will be Buddha Maitreya. {68}

我預言他將成為彌勒菩薩佛陀。

“The one who made offerings to the teacher Gaṇeśvara,

「向師眾自在供養的那位，

The one who had built a perfect monastery,

曾經建造過圓滿寺院的人，

The one who was previously known as Varapuṣpasa

曾經被稱為妙花王的那一位

Became the Lord of humans Padmottara. {69}

成為人間的主宰蓮花超。{69}

“In that way, for many endless eons

「就這樣，在許多無盡的劫中

I held the Dharma of the jinas.

我持守了勝者的法。

In the past, I accomplished the power of patience.

在過去，我圓滿了忍的力量。

Young man, having heard this, follow my example. {70}

少年人，聽聞了這個，要跟隨我的榜樣。{70}

“After I have passed into nirvāṇa, in future times

我進入涅槃之後，在未來的時代

When the Dharma is being destroyed

當法在被摧毀時

Bhikṣus will follow the thoughts of tīrthikas

比丘們將追隨外道的念想

And will forsake my Dharma of peace. {71}

他們將會放棄我的寧靜之法。

“They will be arrogant, conceited, wicked, and reckless.

他們將會傲慢、自大、邪惡和魯莽。

They will associate with sinners and be greedy for food.

他們將與罪人交往，貪戀食物。

They will be attached to their robes and alms bowls, greedy for cloth,

他們會執著於袈裟和缽盂，貪著布料，

And be devoted to acquisition and forsake the Dharma. {72}

並且沉溺於積累財物，而拋棄了法。{72}

“They will be aggressive, fierce, and ungrateful.

他們將會性情凶悍、兇暴，而且忘恩負義。

They will come from vile families, poor families,

他們將出身於卑賤的家族、貧困的家族，

Enter homelessness within my teaching

在我的教法中出家

And will reject the Dharma of peace. {73}

並且會拒絕和平的法。{73}

“They will have Māra ’s thoughts and will be beings in darkness.

他們將具有魔的念想，將是身處黑暗中的生命。

They will be under the power of desire and have strong attachment. [F.149.b]

他們將受到欲望的支配，並具有強烈的執著。

They will be under the power of ignorance and be ignorant fools,

他們將被無明的力量所控制，成為無知的愚人。

And they will not delight in the Dharma of emptiness and peace. {74}

他們將不會對空與寂靜的法感到歡喜。

“The bhikṣus, bhikṣuṇīs, and laypeople,

「比丘、比丘尼和在家信眾，

With wicked minds, will be avaricious and stupid.

具有邪惡的心念，將會貪婪而愚癡。

They will always become overpowered in that way,

他們將總是以那種方式被制服。

And in the later times they will reject enlightenment. {75}

在末法時代，他們將拒絕菩提。

“Listen, young man, to these my words.

「聽著，年輕人，請聽我說的這些話。

A bhikṣu should always dwell in solitude.

比丘應當常常獨處。

Those who long for peace and emptiness

那些渴望安寧與空的人

Should possess this Dharma of the jinas. {76}

應當具足勝者們的此法。{76}

“The one who possesses this samādhi

「具有這個三摩地的人

Has practiced homelessness in my teaching,

在我的教法中修習了出家。

Is ordained as a bhikṣu and practices poṣadha,

受具足戒為比丘，修習布薩。

And eats free of craving, without attachment to food. {77}

並且進食時遠離貪欲，對食物無有執著。{77}

“Forsaking all concern for life and body,

「捨棄一切對生命和身體的關切，

Meditate on emptiness, upon perfect peace.

觀修空性，趣入圓滿的寂靜。

Meditating with dedication, complete dedication.

以迴向來靜坐禪修，完全的迴向。

Like a deer, live always in the forests. {78}

像鹿一樣，始終居住在林中。{78}

“Always make offerings to the jinas

應當經常向勝者作供養

With parasols, banners, and with dwellings.

用傘蓋、幢旗和殿堂來供養。

Make offerings to stūpas of the sugatas

向善逝的塔進行供養

And quickly attain this samādhi. {79}

並迅速證得此三摩地。{79}

“Develop the aspiration for the state of enlightenment.

「培養追求菩提的願心。

Beautify the stūpas of the sugatas,

莊嚴善逝的塔，

Adorning them with gold and covering them with silver,

用黃金裝飾它們，用白銀覆蓋它們，

And have beautiful images from precious materials made. {80}

並製作由珍貴材料製成的美麗佛像。{80}

“Make a commitment to attain enlightenment

「發願成就菩提

And make all the good offerings that there are in the world,

並且做出世界上所有的良好供養，

Of all that is pleasing to devas and humans,

在一切令天神和人類喜悅的事物中，

And honor the buddhas with desirable offerings. {81}

用恭敬心供養諸佛陀，獻上令人歡喜的供養。

“See as the true nature, too, all the lords of humans;

「同樣地，把所有人類的主宰視為真性；

For within the worlds in all ten directions,

因為在十方世界中，

The jinas who are present and those who have passed away

現在的勝者和已經涅槃的勝者

Have come to be buddhas through the true nature. {82}

都已成為佛陀，經由真性而得成。

“Have the aspiration to be generous to all.

「要具有對所有眾生都慷慨佈施的願心。

Have pure conduct and a stable mind.

具備清淨戒與穩定的心。

Delight in patience and always delight in kindness,

喜悅於忍，時常喜悅於仁慈，

And know that all phenomena are empty. {83}

並且要知道一切現象都是空性的。

“Develop diligence confidently and fearlessly.

「要有自信、無所畏懼地精進修習。

Delight in dhyāna and delight in solitude.

樂於禪定，樂於獨處。

Develop wisdom, completely pure wisdom,

培養慧，圓滿純淨的慧，

And quickly become compassionate. {84} [F.150.a]

迅速生起慈悲心。

“Always pacify desire through contemplating ugliness,

始終透過觀想不淨來調伏欲。

Overcome anger with the power of patience,

以忍的力量克服瞋恨，

Overcome ignorance with the power of wisdom,

以慧的力量克服無明，

And attain the enlightenment praised by the jinas. {85}

並證得受勝者讚歎的菩提。{85}

“The body has no essence; it is like foam.

身體沒有本質；它就像泡沫一樣。

It creates suffering, and is putrid and foul smelling.

它製造苦難，並且腐臭惡臭。

Know all aggregates to be insubstantial

應知一切蘊皆無實質。

And quickly attain the highest wisdom. {86}

迅速證得最高的慧。

“Never hold views that give rise to bad actions:

「永遠不要持守會導致惡業的見解：

That there is a self, an individual, and a soul.

存在自我、個人和靈魂。

Know that all phenomena are empty

要知道一切現象都是空性的

And quickly reach the highest enlightenment. {87}

迅速證得最高的菩提。{87}

“Never have yearning for possessions.

「永遠不要渴望擁有財物。

Do not be distressed if you do not obtain alms,

如果沒有獲得供養，不要感到沮喪，

Be unmoved by praise or blame,

不為讚歎與譏貶所動搖，

And be as unshakable as Mount Meru. {88}

要如同美樓山一般堅定不搖。

“With veneration seek the Dharma;

「尊敬地尋求法；

Having heard it then become that.

聽聞之後就成為那樣。

Maintain the conduct of the jinas

保持勝者的行

And quickly go to the realm of Sukhāvatī. {89}

並速往極樂世界。{89}

“Be even-minded toward all beings.

「對一切生命保持平等心。

Do not have likes or dislikes in your mind.

心中不要有喜歡或厭惡。

Do not long for gain and fame,

不要貪戀利益和名聲，

And quickly become a buddha, a lord of sages. {90}

迅速成為佛陀，聖者之主。{90}

“Always describe the qualities of the buddhas

「時常描述佛陀的功德

Correctly through their definitions,

通過它們的定義而正確理解，

So that the beings who hear about the qualities will have faith

使得聽聞諸佛陀功德的生命能夠生起信心

And you cause them to aspire to the qualities of a buddha. {91}

並使他們對佛陀的品質生起嚮往。{91}

“Always venerate your teacher,

「始終恭敬你的師，」

Your parents, and similarly all beings.

你的雙親，以及同樣地所有生命。

Do not fall under the power of pride,

不要被驕傲所控制，

And attain the thirty-two signs of a great being. {92}

並獲得三十二相。{92}

“Avoid all crowds without exception,

你要完全避免所有的人群，

And always delight in solitude.

並且始終樂於獨處。

Always be pleasant, disciplined, and peaceful.

始終保持溫和、持守戒律，與寧靜。

Be beneficial for yourself and beneficial to other beings. {93}

對自己有利，也對其他生命有利。{93}

“Cultivate kindness and compassion,

「培養慈悲和慈悲，

And always aspire to rejoicing and equanimity.

並且始終渴望隨喜與捨。

Always follow the teaching of the jinas

常常遵循勝者的教導

And quickly become one who benefits the world. {94}

迅速成為利益世界的人。{94}

“Never gain wicked friends;

「永遠不要親近邪惡的朋友；

Have friends who are noble. [F.150.b]

要親近有德行的朋友。

Those who long for emptiness and peace

那些渴望空與安樂的人

Are established in the path to supreme enlightenment. {95}

已建立在至高菩提的道路上。{95}

“Do not train on the level of the śrāvakas,

「不要在聲聞的層次上修習，

And do not delight in their practice.

不要以聲聞之道來修習，也不要以其修行而欣喜。

Do not turn your mind away from the buddha qualities

不要將心轉向離開佛陀的品質

And quickly become a buddha, a lord of jinas. {96}

迅速成為佛陀，勝者之主。{96}

“Always speak pure, true words.

「始終說清淨、真實的言語。

Do not speak harshly or tell lies.

不要說粗暴的言語或說謊。

Always speak gently and pleasantly

永遠溫和愉悅地說話

And obtain the speech of the world’s teacher. {97}

並獲得世界師的言語。{97}

“Do not be concerned with your life and body.

「不要執著於自己的生命和身體。」

Do not criticize others and praise yourself.

不要貶低他人，也不要讚歎自己。

Accomplish your own good qualities

成就自己的善法

And have equanimity toward the conduct of others. {98}

對他人的行持保持捨心。{98}

“Always delight in the liberations and emptiness.

「始終欣喜於解脫與空。

Do not make prayers for rebirth in the realms of beings.

不要為投生到生命的世界而祈願。

Abandon all concepts without exception

完全放棄所有概念。

And always abide in a state without concepts. {99}

並且要時常安住在無有概念的狀態中。{99}

“Reject the extremes at all times.

「始終拒絕極端之見。

Do not follow nihilism or eternalism.

不要追隨虛無主義或永恆主義。

Always know that everything is dependent,

要經常知道一切都是相依而生的，

And in that way become such a teacher. {100}

以這樣的方式成為這樣的師。{100}

“Reject delighting in the pleasures of desires,

捨棄對欲樂的執著和歡喜，

Reject the stains of rigid anger,

拒絕瞋恨的污垢，

Reject all the darkness of ignorance,

舍棄無明的所有黑暗，

And become a lion among men, delighting in peace. {101}

而成為人中之獅，歡喜安樂。{101}

“Always see that the permanent is impermanent.

「要時常觀察，永恆的東西是無常的。

Be liberated from the happiness and suffering of all existences.

從一切有的快樂和苦中解脫。

See that self and purity are nonself and impure.

看清自我和清淨都是無我和不淨。

Meditate and become a lord of men. {102}

修習禪定，成為人類的領主。{102}

“The jinas, the lamps for the world,

「勝者是世界的燈，

Taught whatever Dharma would be beneficial.

傳授了一切對眾生有益的法。

They defeated the armies of the māras

他們擊敗了魔的軍隊

And attained the supreme, highest enlightenment. {103}

並且證得了最高無上的菩提。{103}

“I have taught the good qualities that there are

我已經講述了所有存在的善法

And described hundreds of faults.

並闡述了數百種過失。

Reject the faults and practice the qualities.

捨棄過失，修習善法。

Then, young man, in this life you will become a buddha.” {104}

那麼，年輕人，在這一生中你將成為佛陀。

38.109Conclusion of the thirty-eighth chapter, “Yaśaḥprabha.” [B14]

38.109（結尾）