Buddha Abhāvasamudgata
佛陀阿婆娑目揭多
8.1Then 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 become skilled in the wisdom of the nonexistent nature of all phenomena.
8.1然後薄伽梵對月光少年說：「少年啊，希望證得這個三摩地、希望迅速證得無上正等菩提、圓滿成就佛果的菩薩摩訶薩，應當成就通達一切現象無有自性之慧的智慧。
8.2“Young man, what is being skilled in the wisdom of the nonexistent nature of all phenomena? Bodhisattva mahāsattvas know that all phenomena have no existence, have no essence, have no attributes, have no characteristics, have no origin, have no cessation, have no words, are empty, are primordial peace, and are pure by nature.
8.2「善男子，什麼是善於了悟一切現象無自性的慧？菩薩摩訶薩了知一切現象無有存在、無有本質、無有相、無有特徵、無有生起、無有滅盡、無有言說、空性、本初寂靜、且本性清淨。」
8.3“Young man, when bodhisattva mahāsattvas [F.22.b] know that all phenomena have no existence, have no essence, have no attributes, have no characteristics, have no birth, have no cessation, have no words, are empty, are primordial peace, and are pure by nature, then at that time, young man, those bodhisattva mahāsattvas have become skilled in the wisdom of the nonexistent nature of all phenomena.
8.3"青年啊，當菩薩摩訶薩了知所有現象都沒有存在、沒有本質、沒有相、沒有特徵、沒有生起、沒有滅去、沒有言語、空無、原始寂靜且自性清淨時，青年啊，那些菩薩摩訶薩在那時已經成就了諸現象無自性智慧的善巧。"
8.4“Young man, bodhisattva mahāsattvas who have become skilled in the wisdom of the nonexistent nature of all phenomena do not have desire for any form, sound, smell, taste, or touch. They do not become angry. They are never ignorant.
8.4「年輕人，菩薩摩訶薩已經善於瞭解所有現象不存在本質的慧，對任何色、聲、香、味、觸都沒有欲望。他們不會生起瞋恨。他們絕不會無明。」
8.5“Why is that? It is because they do not see phenomena; there is no object to perceive. They do not see the phenomena of desire, the desire, or the desirer; that which angers, the anger, or one who is angry; nor that of which one is ignorant, the ignorance, or the one who is ignorant, and therefore there is no such object to perceive.
8.5「為什麼呢？因為他們不見諸法；沒有所認知的對象。他們不見欲的現象、欲望或欲求者；引起瞋恨的、瞋恨或瞋恨者；也不見無明的、無明或無明者，因此沒有這樣的所認知對象。」
8.6“Because there is nothing to be seen and there is no object to perceive, they have no attachment to anything in the three realms and they will quickly attain this samādhi, and quickly attain the highest, complete enlightenment of perfect buddhahood.
8.6「因為沒有任何可見之物，也沒有認知的對象，他們對三界中的任何事物都沒有執著，他們將快速證得這個三摩地，並快速證得無上正等菩提的佛果。」
“On this topic, it has been said:
「關於這個主題，曾經說過：
8.10“Therefore, young man, that is what you should understand through this Dharma teaching.
8.10「因此，年輕人，你應該透過這個法教來理解這一點。
8.11“Young man, in the past, countless, vast, immeasurable, inconceivable, unfathomable, asaṃkhyeya eons ago, at that time, in that time, there appeared in the world the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha Abhāvasamudgata, who was perfect in wisdom and conduct, a sugata, [F.23.a] a knower of the world, an unsurpassable guide who tamed beings, a teacher of devas and humans, a buddha, and a bhagavān.
8.11「善男子，過去無數、廣大、無量、不可思議、難以測度、無數劫前，於彼時彼世，世間出現薄伽梵、如來、阿羅漢、正等覺佛陀無有生起出現，彼佛圓滿慧與行，為善逝、世間知者、無上導師，調伏有情，天人師，佛陀及薄伽梵。
8.12“Young man, what do you think? Why was that tathāgata named Abhāvasamudgata?
8.12「善男子，你認為怎樣？那位如來為什麼被稱為無有出現？
“Young man, as soon as he was born he rose in the air up to the height of seven palm trees, took seven steps, and said these words: ‘All phenomena have arisen from nonexistence. From nonexistence have all phenomena arisen.’
「少年，他一出生就升到空中，高度達到七棵棕櫚樹的高度，踏出七步，說出這些話：『一切現象都從無而生起。一切現象都從無中生起。』」
8.13“Young man, the sound of those words was heard in all the worlds in the trichiliocosm. It resounded and was heard by everyone from the devas on the earth up to those in Brahmā’s paradise. ‘Oh, as soon as this tathāgata was born, he rose in the air up to the height of seven palm trees, took seven steps and said the word nonexistence. Therefore he will be Abhāvasamudgata (Arisen from Nonexistence).’ Thus it was that the name Abhāvasamudgata arose, and that he was given the name Abhāvasamudgata.
8.13「善男子，那些言辭的聲音在三千大千世界中的所有世界都被聽到了。它迴響並被從地上的天神到梵天淨土中的天神等所有眾生聽聞。『啊，這位如來一出生，就升到空中七棵棕櫚樹的高度，走了七步，說出了無的言辭。因此他將被稱為無生起（從無生起）。』就這樣，無生起這個名字產生了，他也就被起名為無生起。」
8.14“When that bhagavān attained enlightenment, the words ‘arisen from nonexistence’ sounded from the leaves of all the trees, from all the grass, bushes, and forests, and from the summits of all the mountains.
8.14「當那位薄伽梵證得菩提時，『從無而起』的言語從所有樹木的葉片中、從所有草木、灌木叢和森林中，以及從所有山峰的頂端發出聲音。
“Every sound in that world was heard as the words ‘arisen from nonexistence.’
「在那個世界中，所有的聲音都被聽聞為『從無而生』的言語。」
8.15“Young man, at the time, attending the teachings of the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha Abhāvasamudgata, there was a young prince by the name of Mahākaruṇācintin, who had an excellent body and was handsome and good-looking.
8.15「少年，當時在薄伽梵、如來、阿羅漢、正等正覺佛無生出現的教法前，有一位名叫大慈悲思的年輕王子，他具有優異的身體，相貌英俊。」
8.16“Young man, the prince went to the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha Abhāvasamudgata and bowed his head to the Bhagavān’s feet. He circumambulated the Bhagavān three times and then sat down. [F.23.b] Then the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha Abhāvasamudgata, knowing the higher motivation of Prince Mahākaruṇācintin, taught him this samādhi. When he had heard this he had complete faith in it. With complete faith he shaved off his hair and beard, put on the orange robes, and with such faith left home for homelessness. Having entered homelessness he learned this samādhi. He learned it, kept it, read it, understood it, and dedicated himself to the practice of meditation on it. Through that root of merit, he did not fall into the lower existences for two hundred million eons. He served two hundred million buddhas, and he heard this samādhi from all those tathāgatas. Having heard it, he learned it and understood it. He kept it, read it, propagated it, and repeatedly meditated on it with unadulterated meditation, remaining dedicated to that practice of meditation.
8.16"少年，那位王子前往薄伽梵、如來、阿羅漢、圓滿菩提的佛陀無有生起尊前，禮拜薄伽梵的雙足。他繞行薄伽梵三圈，然後坐下。隨後，薄伽梵、如來、阿羅漢、圓滿菩提的佛陀無有生起，了知大慈悲思王子的更高志願，為他教授這三摩地。他聽聞後，對此生起了完全的信心。以完全的信心，他剃除鬚髮，穿上橙黃色袈裟，以這樣的信心踏上出家的道路。進入出家生活後，他學習了這三摩地。他學習它、受持它、誦讀它、理解它，並致力於對它的禪修實踐。通過那福德根，他在兩億劫內沒有墮落到較低的生命形式中。他侍奉了兩億位佛陀，並從所有這些如來那裡聽聞了這三摩地。聽聞後，他學習了它並理解了它。他受持它、誦讀它、傳播它，並反覆以純淨的禪修來修習它，始終致力於那禪修的實踐。"
8.17“Through those roots of merit, after twenty eons had passed he appeared in the world as the Bhagavān, the tathāgata, the arhat, the perfectly enlightened Buddha Suvicintitārtha. He ripened countless beings and benefited countless beings, and afterward, like an extinguished flame, he passed away into perfect nirvāṇa.
8.17「通過那些福德根，二十劫過後，他在世界中出現，成為薄伽梵、如來、阿羅漢、圓滿正等覺的佛陀善思義佛。他成熟了無數的生命，利益了無數的生命，之後如同熄滅的火焰一樣，進入了圓滿的涅槃。」
8.18“Therefore, young man, this samādhi of that Dharma teaching should be cherished by bodhisattva mahāsattvas. It should be known to cause the unsurpassable perfect wisdom of buddhahood.”
8.18「因此，年輕人啊，菩薩摩訶薩應當珍視那個法教的三摩地。應當知道它能夠導向佛果的無上圓滿慧。」
8.19Then at that time the Bhagavān gave a detailed teaching on the preceding chapter by chanting the following extensive verses to the youth Candraprabha:
8.19那時，薄伽梵為青年月光詳細講述前面的章節，並唸誦以下廣大的偈頌：
8.31Conclusion of the eighth chapter, “Buddha Abhāvasamudgata.” [B3]
8.31（結尾）