Chapter 2
第二章
2.1Then the venerable Ānanda arose from his seat and, covering one shoulder with his robe, knelt on one knee. Bowing with folded hands toward the seat of the Blessed One, he said to the Blessed One, “Blessed One, this Dharma discourse is profound.”
2.1爾時尊者阿難從座起，偏袒一肩，右膝著地。合掌向世尊座禮拜，白世尊言：「世尊，此法話甚為深遠。」
2.2The Blessed One said, “Ānanda, so it is. Because the aggregate of form is profound, it is profound. Because the aggregates of feeling, perception, mental forces, and cognition are profound, it is profound. Because emptiness is profound, it is profound. Because the element of space is profound, it is profound.”
2.2世尊說：「阿難，確實如此。因為色蘊是深妙的，所以它是深妙的。因為受蘊、想蘊、行蘊和識蘊是深妙的，所以它是深妙的。因為空性是深妙的，所以它是深妙的。因為空界是深妙的，所以它是深妙的。」
2.3Ānanda said, “Though I have heard eighty-four thousand articles of Dharma from the Tathāgata, I never heard one like the present Dharma discourse.”
2.3阿難說：「我雖然從如來聽聞過八萬四千篇法，但從未聽過像現在這樣的法話。」
The Blessed One said, “This Dharma discourse is extremely difficult to receive.”
世尊說：「這個法話極其難以接受。」
2.4Ānanda said, “Blessed One, I beg you to magically bless this Dharma discourse so that in a later time and later period, during the last five hundred years when the noble Dharma is coming to an end, it will perform Buddha activities for many sentient beings.”
2.4阿難說："世尊，我懇求您加持這部法話，使得在後來的時代，在最後五百年間，當殊勝的法即將衰落之時，它能為無數眾生進行佛的事業。"
2.5The Blessed One said, “Ānanda, I have already blessed this Dharma discourse. I, the Tathāgata Śākyamuni, have also blessed those Dharma teachers who will teach it. Ānanda, those who write this Dharma discourse will not suffer eye disease. Their tongues, noses, teeth, hands, and feet will not become diseased. Their brains will not be diseased, nor will their ears. Their bodies will not deteriorate, nor will they smell bad. They will not be killed by harmful enemies. [F.61.a] They will be protected by all humans and non-human deities, and when they do die they will, avoiding other entanglements, be born in the happy realms among the gods.”
2.5世尊說：「阿難，我已經加持這部法話了。我釋迦牟尼如來也已經加持那些將要教授它的法師。阿難，那些抄寫這部法話的人將不會患眼疾。他們的舌頭、鼻子、牙齒、手和腳都不會患病。他們的大腦不會患病，耳朵也不會。他們的身體不會衰退，也不會散發臭味。他們不會被有害的敵人殺害。他們將受到所有人類和非人類神靈的保護，當他們死亡時，將避免其他糾纏，而在諸神的快樂境界中投生。」
2.6Ānanda said, “Blessed One, why did Māra not cause obstacles when you explained this Dharma? Owing to what conditions did that not occur?”
2.6阿難說：「世尊，您講說此法時，魔為什麼沒有製造障礙呢？由於什麼因緣，那樣的事情才沒有發生呢？」
The Blessed One answered, “Ānanda, all māras were unable to create an obstacle to this Dharma discourse. Ānanda, when Māra the evil one conceived the intention to obstruct the teaching of the dhāraṇī of the jewel torch , he saw his own home burning in flames; Ānanda, this Dharma discourse is so profound. Ānanda, any place where this Dharma discourse has been practiced becomes a holy stūpa shrine worthy of respect.”
世尊回答道：「阿難，一切魔王都無法對這部法話製造障礙。阿難，當惡魔想要阻礙寶燈陀羅尼的教導時，他看到自己的住所在火焰中燃燒；阿難，這部法話是如此深奧。阿難，任何實踐過這部法話的地方都會變成值得尊敬的聖塔聖地。」
2.7Ānanda said, “If in that very place where the Tathāgata dwells this Dharma discourse also exists, how great would my error be if I went to see the Tathāgata and, after going there, I first bowed to that Tathāgata and later to this Dharma discourse?”
2.7阿難說：「如果在如來所住的那個地方也存在這部法話，我如果去見如來，到了那裡之後，先禮拜那位如來，然後才禮拜這部法話，我的過失會有多大呢？」
2.8The Blessed One said, “Ānanda, if you set this Dharma discourse to one side and bowed to me, that would be a fault. Ānanda, moreover, though I am the elder brother of the world with its gods, the chief, the best, and the superior, Ānanda, I attained the perfect awakening of buddhahood after I heard this Dharma discourse.”
2.8世尊說：「阿難，如果你把這部法話放在一邊而向我頂禮，那就是過失了。阿難，而且，雖然我是包括天神在內的世界中的長兄、首領、最殊勝、最高上者，阿難，我本身也是在聽聞了這部寶燈明陀羅尼的殊勝三昧之後才證得究竟圓滿的佛果。」
2.9Ānanda said, “Blessed One, from which tathāgata did you hear the teaching of the precious absorption of the dhāraṇī of the jewel torch ? Who was higher than the Tathāgata?” [F.61.b]
2.9阿難說：「世尊，您從哪一位如來那裡聽聞寶燈陀羅尼的寶貴三昧教導？誰比如來更崇高呢？」
2.10The Blessed One said, “Ānanda, no one is higher than me in the worlds of men, gods, and gandharvas. Yet when I was practicing the conduct of a bodhisattva, I learned from the blessed one, the tathāgata Layered Essence of Endless Gnosis, out of a vast matrix of many light rays radiating from wonderful inconceivable lights. Ānanda, after experiencing thousands and millions of ascetic hardships, I heard this Dharma discourse. At that time, that tathāgata made a prophecy about me. Therefore, Ānanda, first bow to this Dharma discourse and later pay homage to me.”
2.10世尊說：「阿難，在人、天、乾闥婆的世界中，沒有人比我更高。然而，當我在行菩薩道的時候，我從蒙福的如來無邊智慧積聚如來那裡學習，他從許多光明射出的廣大光線矩陣中發出奇妙難以思議的光明。阿難，經歷了千萬次的苦行後，我聽聞了這部法教。那時，那位如來為我作了授記。因此，阿難，你應該先向這部法教禮敬，然後再向我頂禮。」
2.11Indra, Brahmā, and the guardian deities of the world then spoke unanimously: “How wonderful is the Dharma! How wonderful is the Dharma! How wonderful are the magical powers of the Dharma teachings! If sentient beings who so much as hear the name of this Dharma discourse should be honored, it goes without saying that those who memorize, read, study, and teach it in detail to others should be honored all the more. They should be called tathāgatas.”
2.11帝釋天、梵天和世間護法神一起異口同聲地說道：「法多麼殊勝啊！法多麼殊勝啊！法教的神通多麼殊勝啊！如果眾生僅僅聽聞到這部法教的名字就應該受到尊敬，那麼那些受持、誦讀、學習，並詳細地為他人教導這部法教的人，更應該受到尊敬。他們應該被稱為如來。」
The Blessed One replied to Indra, Brahmā, and the guardian deities of the world, “Friends, your words are well spoken. Excellent, excellent!”
世尊回答帝釋天、梵天和世間護神說：「諸友，你們的話說得很好。太好了，太好了！」
2.12The Blessed One now used the miraculous faculty of his tongue and, making his voice heard throughout the realm of the whole billionfold world system, said to the bodhisattva Samantabhadra, “Those sentient beings who do not listen to this Dharma discourse are like blind people who do not see the light of the sun, like people who do not know how a transaction is made, and like poor people who look to others for support. [F.62.a] In order to ensure that sentient beings do not become far removed from such a mass of precious teachings in the way I have illustrated with these similes, would it please you, son of a good family, if I were to make a request of you for the sake of this Dharma discourse and for the benefit of sentient beings?”
2.12世尊以舌頭的神力，使聲音遍傳於十億世界，對菩薩普賢說道：「那些不聽聞此法教的眾生，就像看不見太陽光明的盲人，像不知道如何進行交易的人，也像貧窮的人依賴他人生活一樣。為了確保眾生不會像我用這些比喻所說的那樣，遠離這樣珍貴的教法寶藏，善男子啊，你願意我為了此法教和眾生的利益而向你提出一個請求嗎？」
2.13Then the bodhisattva Samantabhadra rose from his seat and covered one shoulder with his robe. Bowing with folded hands toward the Blessed One, he wept.
2.13然後菩薩普賢從座位上起身，用衣服遮覆一個肩膀。向世尊合掌禮拜，他哭了。
As soon as the bodhisattva Samantabhadra rose from his Dharma mat, the entire billionfold world system shook in six ways, it shook strongly and shook violently; it quaked, quaked strongly, and quaked violently; it trembled, trembled strongly, and trembled violently; it was disturbed, strongly disturbed, and violently disturbed; it shuddered, shuddered strongly, and shuddered violently; and it was agitated, strongly agitated, and violently agitated. And in the world a great light shone.
普賢菩薩一從法座起身，整個十億世界立刻發生六種震動：震動、強烈震動、劇烈震動；搖晃、強烈搖晃、劇烈搖晃；顫抖、強烈顫抖、劇烈顫抖；搖撼、強烈搖撼、劇烈搖撼；震顫、強烈震顫、劇烈震顫；波動、強烈波動、劇烈波動。世界中出現了偉大的光明。
2.14Then the bodhisattva Samantabhadra pressed the fingers of his hands together in homage and wept. He said to the Blessed One, “Blessed One, I would be delighted. Sugata, I would be delighted. Blessed One, you are all-knowing, you intend the benefit of all sentient beings, and you are endowed with great compassion. Yet on top of that, as I am born from the Tathāgata, why would I not act in accord with the Tathāgata’s word? If the word of the Blessed One, the Tathāgata, is a word of ambrosia, how could I be capable of acting in contradiction to the Tathāgata’s word? Blessed One, I will keep what you say in mind, I will not fail to keep it in mind.”
2.14那時菩薩普賢雙手合掌敬禮而啜泣。他對世尊說：「世尊，我很歡喜。善逝，我很歡喜。世尊，您是全知的，您想要利益一切眾生，您具足大慈悲心。然而除此之外，既然我是從如來中生出的，我怎麼能不按照如來的言語去行動呢？如果世尊、如來的言語是甘露的言語，我怎麼能夠違背如來的言語呢？世尊，我會牢記您的話，我絕不會失念而不牢記。」
2.15Then the Blessed One said to the bodhisattva Samantabhadra, “O son of the victors, excellent, excellent! [F.62.b] You are the elder son of the tathāgatas; the chief, the best, the superior, and the preeminent one. I have entrusted you with this Dharma discourse. This is my teacher. Therefore, you should guard it. From time to time, show it respect. Place it in a precious container and carry it on your shoulder. In later times and periods, pay no heed to those sinful monks. Son of a good family, these are my instructions to you.”
2.15世尊對菩薩普賢說道：「勝士啊，善哉，善哉！你是如來的長子，是首領、最殊勝者、最優越者和最卓越者。我已將這部法話託付給你。這是我的老師。因此，你應當守護它。要時常對它表示恭敬。將它放在珍貴的容器裡，肩負而行。在後世的時代，不要理睬那些有罪業的比丘。善男子，這些是我對你的囑咐。」
2.16The bodhisattva Samantabhadra said, “Blessed One, what sort of people who have gone forth will there be?”
2.16菩薩普賢對世尊說：「世尊，將來會有什麼樣的出家人呢？」
The Blessed One said, “Do not ask in a whisper.”
世尊說：「不要竊竊私語地提問。」
The bodhisattva Samantabhadra said, “If it would benefit many sentient beings, I beg the Blessed One to kindly give us an explanation. I beg the Sugata to please give an explanation.”
菩薩普賢說：「如果能夠利益眾多眾生，我懇請世尊慈悲為我們解說。我懇請善逝請為我們解說。」
2.17The Blessed One said, “Samantabhadra, I will explain, so listen! Everyone in this great ocean-like assembly and all of these countless bodhisattva great beings such as Mañjuśrī and Avalokiteśvara should leave off other thoughts and should heed what sort of people who have gone forth there will be in a later time and period.”
2.17世尊說：「普賢，我來為你解說，你要諦聽！在這大海一般的集會中的所有眾生，以及文殊師利、觀音等這些無數菩薩大士，都應當放下其他的念頭，專心聽聞在未來的時代將會出現什麼樣的出家人。」
2.18Then the Blessed One said to Samantabhadra, “Samantabhadra, people who have gone forth will vex the holy Dharma, will be attached to homes, attached to material gain, attached to temples, attached to dwellings, and attached to their begging bowls and robes; they will bother homes, and will engage in all sinful doctrines. Samantabhadra, for me to entrust this sūtra for the sake of those ignorant ones would indeed bring this sūtra to its decline.”
2.18世尊對普賢說：「普賢，出家人將會擾亂聖法，執著於家宅，執著於物質利益，執著於寺院，執著於住處，執著於缽和袈裟；他們將騷擾住家，並從事一切邪見。普賢，我若為了那些無知的人而託付這部經，實在會導致這部經的衰落。」
2.19Then from all directions came gods, nāgas, yakṣas, and gandharvas. They said to the Blessed One, “Blessed One, we, too, have all assembled and gathered. As long as we live and for as long as the holy Dharma endures, we will protect this Dharma discourse. [F.63.a] We will also guard those future Dharma-teaching monks who will maintain it. We will pay homage to, adore, honor, worship, venerate, and supplicate them.”
2.19那時，四面八方來了許多天神、龍、夜叉和乾闥婆。他們對世尊說：「世尊，我們也都聚集在這裡了。只要我們活著，只要聖法存在，我們就會保護這個法話。我們也會守護那些未來維持聖法的教導比丘。我們會向他們禮敬、恭敬、尊重、供養、恭奉和祈求。」
2.20Then the Blessed One spoke the following verses of encouragement to the bodhisattva Samantabhadra and ninety-two hundred million other bodhisattvas:
2.20其後，世尊向菩薩普賢及九十二億個其他菩薩說了以下的鼓勵偈頌：
“Hear from me all the explanations of all the qualities,
「你們應當聽聞我對所有品質的一切解說，」
Of those qualities that are the perfections.
那些是波羅蜜的功德。
Leave aside pride, conceit, and carelessness,
捨棄慢心、自高自大和懈怠，
And listen with a happy and delighted mood!
以歡喜歡悅的心來聽聞！
“Here in Magadha in the presence of the lord of trees, the Bodhi tree,
「在摩揭陀，在樹王菩提樹的面前，
It is said that a self-arisen lion of men stayed.
據說有一位人中自生獅子住於此。
He dwelled in the absorption of the highest emancipation ,
他安住在最高解脫的三昧中。
Living in front of that great king of trees.
住在那棵偉大樹王的前方。
“That hero was surrounded by sublime men living with him,
「那位英雄被殊勝的人圍繞，與他一起住在那裡，
Numbering as many as the atoms in the buddhafields in all ten directions.
其數量之多，如同十方所有佛土中的微塵一樣。
That lord of humans dwelled in an absorption
那位人類之主安住在三昧之中。
Called buddha multitudes .
稱為佛眾。
“After that lord of humans had realized the meditative states,
在那位人中之尊證得了禪定境界之後，
Mañjuśrī Kumārabhūta came from the east
文殊童子從東方來
To the presence of the king and the sublime beings
到了那位王和殊勝眾生的面前
Numbering as many as the atoms of ten buddhafields.
數量如同十個佛土的原子那麼多。
“Engaging similarly, from the fields of the ten directions,
「同樣地，從十方的佛土而來，
All the sons of the victors named Bhadra
所有名為賢的勝者之子
Arrived together with those sublime beings
與那些殊勝的眾生一起來到。
Numbering as many as the atoms in the ten directions.
數量如十方中的微塵一樣眾多。
“Having joined that assembly desiring benefit for the world,
「已經加入那個集會，渴望利益世間，
The noble person named Bhadraśrī
名叫賢德的高貴者
Asked Mañjuśrī and those possessing infinite fame:
文殊師利與那些名聞無邊的眾人問道：
‘What is the conduct of a son of the Buddha? What are his excellent qualities?’
「佛子的行為是什麼？他有什麼優秀的品質？」
“Then the great being named Mañjuśrī
「隨後名叫文殊師利的大菩薩
Questioned the sublime man Bhadraśrī
詢問了殊勝的賢德
Who knew without error the qualities of awakening
能夠無誤地了知菩提的德行
And the pure sphere of experience of those possessing the virtues of extensive happiness:
以及那些具有廣大幸福德行之人純淨的經驗領域：
“ ‘I will here explain the pure sphere of experience
「我將在此闡明純淨的經驗領域
Of the Buddha’s sons that is relied upon by the Victor.
這是勝者所依靠的佛的兒子們。
And you, too, should explain the qualities of the Buddha’s sons [F.63.b]
你也應該解釋佛的兒子們的品質。
And what their modes of conduct are like.’
以及他們的行為方式是什麼樣的。
“Bhadraśrī said, ‘Listen, sons of the victors:
「賢德說：『諸位勝者之子，請聽：
Among all the qualities possessed by those whose qualities are infinite
在那些德行無量的人所具有的一切品德當中
The ones of which I can describe even a tiny part
我能夠描述其中微小部分的那些品質
Are as infinitesimally few as a drop in the ocean.
就如同大海中的一滴水一樣無限微少。
“ ‘If to give rise at the very beginning
「『如果一開始就
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To the spontaneous thought that is the basis for awakening
對於自然生起的菩提基礎之思
Is something whose good qualities can be praised without limit
是具有無邊功德的。
So that even “incomparable” does not suffice to describe it,
因此甚至「無與倫比」也不足以形容它，
“ ‘How much more so the qualities of the transcendent perfections and levels
「更何況波羅蜜多與地位的功德
When they have been practiced for many eons:
當它們被修行了許多劫時：
For all the victors of the ten directions
對於十方的所有勝者
The river of their qualities is never brought to an end.
他們的功德之河永遠無法被窮盡。
“ ‘Among all the qualities possessed by those whose qualities are infinite,
「在所有那些功德無量的聖者們所具備的功德中，
The ones of which I can describe even a tiny part
我能夠描述其中極微小的一部分的那些
Are as infinitesimally few as the tracks a bird leaves behind in the sky,
就像鳥兒在天空中留下的痕跡一樣微不足道，
Or as a single atom compared to the entire earth.
或者如同一個微塵與整個大地相比。
“ ‘The arising of the thought to dwell in those qualities of awakening
「那些菩提品質中，生起了想要安住的念頭
Is not without cause, nor is it meaningless;
並非沒有因緣，也並非無有意義；
Rather, the thought arises after one has produced faith and admiration
相反地，這樣的念頭是在一個人生起信和敬仰之後才會出現的
For the Victor, the Dharma of the Victor, and the Saṅgha.
為了勝者、勝者的法，以及僧伽。
“ ‘It is not for the sake of desire or for wealth,
「不是為了欲望或財富，
Or for one’s own pleasure, fame, and reputation.
或者為了自己的快樂、名聲和名譽。
That thought of benefitting the world arises
利益世界的心念由此而生
For the sake of quelling all the sufferings of living beings.
為了息滅眾生的一切苦。
“ ‘That thought arises for the sake of perpetually benefiting sentient beings,
「那種思想升起，是為了永遠利益眾生的緣故，
To purify the fields and worship the Buddha,
淨化佛土並禮敬佛陀。
To maintain the Dharma, to gain the awakening of a buddha,
為了維持法，為了獲得佛的菩提，
And to purify gnosis.
並淨化般若。
“ ‘Having generated constant faith in all the victors, in the Dharma,
「『對所有勝者、法生起恆常的信心，」
And likewise in the assembly of āryas,
並且同樣地在聖者的聚集中，
And with admiration, appreciation, and devotion toward them,
對他們懷著欣慶、讚歎和恭敬。
That thought will arise for the sake of worshiping the guru through devotion.
那種思想將為了通過虔誠而禮敬上師而生起。
“ ‘After one has felt faith in the Victor and the Dharma of the Victor,
「在對勝者和勝者的法生起信心之後，
One generates faith in the conduct of the Buddha’s sons.
對佛的兒子們的行為生起信心。
And after one has felt faith in highest awakening,
當一個人對無上菩提生起信心之後，
The thought of the sublime beings will arise.
崇高者的思想將會生起。
“ ‘Through the power of faith, those lords of humans
「『憑藉信的力量，那些人中的聖者
Worship through unimaginably vast offerings.
通過難以想象的廣大供養而進行禮拜。
And there arises the thought after they have also worshiped
然後他們也進行供養之後，就產生了這樣的想法
Through inconceivably vast offerings the Dharma and Saṅgha, which are inseparable.
通過不可思議的廣大供養，供養不可分離的法與僧伽。
“ ‘Faith is the starting point, the mother of guides.
「信是起點，是引導者的母親。
It guards and increases all good qualities. [F.64.a]
它守護並增長一切功德。
It removes all doubts and rescues one from the torrents of ailments.
它消除所有疑惑，拯救人們脫離疾病的洪流。
Faith is exemplified by the city of happiness.
信以快樂城為喻。
“ ‘Faith is unclouded and clarifies the mind.
「信是無垢的，能夠澄清心意。
It removes pride and is the root of devotion.
它消除慢心，是虔誠信仰的根本。
Faith is treasure, wealth, and the best of pillars.
信是寶藏、財富和最殊勝的支柱。
It is the fundamental gatherer of virtue, like a hand.
信是德行的根本收集者，如同雙手一樣。
“ ‘Faith makes one like to give things up.
信能令人樂於捨棄諸物。
Faith makes one delight in the Dharma of the Victor.
信使人喜悅於勝者的法。
Faith makes good qualities into special features of gnosis.
信使功德成為般若的特殊特徵。
It reveals the rank of buddhahood and makes one attain it.
它顯現佛果的境界並使人證得佛果。
“ ‘It makes the faculties sharp and very lucid.
「它使根變得銳利而極其清晰。
The power of faith is not undermined by others.
信的力量不會被他人所動搖。
It is the foundation for removing the defilements.
它是去除煩惱的基礎。
Faith also searches out the innate qualities.
信也尋求內在的質性。
“ ‘Faith has no attachment to the doors of attachment.
「信沒有貪著於貪著之門。
It removes inopportune things and is the single best opportunity.
它消除不利的事物，是唯一最好的機會。
It makes one escape from the path of Māra
它使人逃脫魔的道路。
And reveals the highest path to liberation.
並顯示通往解脫的最高路徑。
“ ‘Faith is the unspoiled seed of the field of good qualities.
「信是功德田中未被污染的種子。
Faith produces the field of awakening.
信能產生菩提的田地。
It increases the good qualities of the special features of gnosis.
它增長般若特殊功德的功德。
Faith reveals all victors.
信能顯現一切勝者。
“ ‘Through faith, there are different sorts of delight in devotion.
「藉由信，對於供養產生各種不同的喜悅。
Concerning that, I will gradually explain the practice.
關於這點，我將逐漸為你們解釋這個修持方法。
This sort of Dharma teaching is very rare in the world,
這樣的法教在世間非常稀有，
Like the king of jewels in the ocean.
如同大海中的珠寶之王。
“ ‘Those who have faith and devotion toward the Buddha
「那些對佛有信心和虔誠的人
Will not abandon the rules of moral conduct.
不會放棄戒律的規範。
Possessing good qualities,
具足功德，
They will be praised by those endowed with good qualities.
他們將獲得具有功德的人稱讚。
“ ‘Moral conduct reveals the thought of awakening.
「戒律顯現菩提心。
It inures one to the good qualities of the level of a trainee.
它使人習慣於學人位的功德。
Those who do not abandon the rules of moral conduct
不捨棄戒律規則的人們
Will become worthy of the Victor’s praise.
將成為堪受勝者讚歎的人。
“ ‘Those who have constant faith and devotion toward the Victor
「那些對勝者具有恆常的信心和恭敬的人
Will make vast offerings in his honor.
將會為了紀念他而做出廣大的供養。
They who make vast offerings
他們獲得廣大的供養
Will have inconceivably great faith in the Buddha.
將對佛有難以思議的極大信心。
“ ‘Those who have constant faith in and devotion toward the Dharma
「那些對法持有堅定信心和虔誠心的人
Will be insatiable in desiring to learn the Victor’s Dharma.
將對勝者的法有無盡的渴望學習。
Those who are insatiable in desiring to learn Dharma
對法的學習渴望永不厭足的人
Will have inconceivably great faith in the Dharma.
將會對法產生不可思議的巨大信心。
“ ‘Those who have constant faith in and devotion toward the Saṅgha
「那些對僧伽具有恆常信心和虔誠恭敬的人
Will be irreversible in their faith in the Saṅgha. [F.64.b]
將在僧伽的信中不退轉。
Those who are irreversible in their faith in the Saṅgha
對僧伽有不退轉信心的人
Will not turn back thanks to the power of their faith.
將不會因為信的力量而退轉。
“ ‘Those who do not turn back thanks to the power of their faith
「那些因信的力量而不退轉的人
Will have faculties that are sharp and very lucid.
將具有銳利且極為清淨的根。
“ ‘Those who have faculties that are sharp and very lucid
「具有銳利且極其明淨之根者
Will shun sinful friends.
將會遠離罪惡的朋友。
Those who shun sinful friends
遠離罪惡的友伴的人
Will be assisted by virtuous friends.
將獲得善友的幫助。
“ ‘Those who will be assisted by virtuous friends
「那些得到善友幫助的人
Will accumulate a vast amount of virtue.
將積累廣大的德行。
Those who accumulate a vast amount of virtue—
那些積累廣大德行的人——
Such great beings will possess a powerful cause.
如此的大菩薩將會具備強大的因緣。
“ ‘Great beings who possess a powerful cause
「具有強大因緣的大菩薩
Will have a great difference in their devotion.
他們的信心將會有很大的差異。
Those who have a great difference in their devotion
那些在虔誠心上有很大差異的人們
Will be magically blessed by all the victors.
將會被所有的勝者所加持。
“ ‘Those who are magically blessed by all the victors
「那些被所有勝者神妙加持的人
Will also produce a mind set on awakening.
也會生起為了菩提而發心。
Those who produce a mind for the sake of awakening
那些為了菩提而發起心念的人
Will exert themselves in the good qualities of a great seer.
將會精進於大仙的功德。
“ ‘Those who exert themselves in the good qualities of a great seer
「那些在大仙的功德中努力精進的人
Will be born in the high lineage of the buddhas.
將會出生在諸佛的高貴傳承中。
Those who have been born in the high lineage of the buddhas
那些已經出生在佛的高貴血脈中的人
Will be equal to them and thus done with joining or not joining them.
將會與他們相等，因此完成了與他們相合或不相合的過程。
“ ‘Those equal and thus done with joining or not joining
「那些已經平等並因此完成了結合或不結合
Will have faith and minds that are pure.
將具足信和純淨的心。
Those who have faith and minds that are pure
那些具有信和純淨心念的人
Will have the highest noble altruism.
將具有最高尚的菩提心。
“ ‘Those who have the highest noble altruism
「具有最高的殊勝利他心的眾生
Will always practice the perfections.
將常修持波羅蜜。
Those who always practice the perfections
那些經常修行波羅蜜的人
Will enter into this Mahāyāna.
將進入這大乘。
“ ‘Those who enter into this Mahāyāna
「進入此大乘的人們
Will worship the buddhas through practice.
將透過修行來禮敬佛陀。
Those who worship the buddhas through practice
那些透過修行而禮敬佛陀的人
Will have constant mindfulness of the Buddha.
將時時念佛。
“ ‘Those who have constant mindfulness of the Buddha
"那些常念於佛的人
Will always see inconceivable buddhas.
將永遠見到不可思議的佛。
Those who always see inconceivable buddhas
那些經常見到不可思議的佛
Will never have buddhas not residing.
將永不會有沒有駐留的佛。
“ ‘Those who never have buddhas not residing
「那些從未沒有佛住在其處的人
Will never be impaired from the Dharma in the meantime. [F.65.a]
在此期間永遠不會被法所損害。
Those who will never be impaired from the Dharma in the meantime
那些將永遠不會被法所損害的人
Will have eloquence that is without obscuration.
將具有無障礙的言辭。
“ ‘Those whose eloquence is without obscuration
「那些言辭沒有障礙的人們
Will be boundless in teaching the Dharma.
將在教導法方面無有邊際。
Those who are boundless in teaching the Dharma
在教導法上無邊無際的人
Will be kind to living beings and desire to benefit them.
將會對眾生慈悲，並希望利益他們。
“ ‘Those who are kind to living beings and desire to benefit them
「那些對眾生友善並希望利益他們的人
Will have a firm root of great compassion.
將具有堅固的大慈悲根本。
Those who have a firm root of great compassion
那些具有堅固的大慈悲根基的人
Will have the faculty of joy through delighting in Dharma.
將具足通過歡喜法而生起的喜受功德。
“ ‘Those who have the faculty of joy through delighting in Dharma
「那些因喜樂於法而具有喜根的人
Will cast aside the fault of conditioned things.
將捨棄有為法的過失。
Those who tolerate the fault of conditioned things
能夠容忍有為法的過失的人
Will be without pride and conceit and not unrestrained.
將不會有慢心和自高自大，也不會放縱無度。
“ ‘Those who will be without pride and conceit and not unrestrained
「那些將沒有慢和傲慢、不放縱的人
Will always exert themselves for the sake of self and others.
將永遠為了自己和他人的利益而精進用功。
Those who always exert themselves for the sake of self and others
那些總是為了自己和他人的緣故而精進努力的人
Will not be discouraged by saṃsāra.
不會被輪迴所擊敗。
“ ‘Those who will not be discouraged by saṃsāra
「那些不會被輪迴所打敗的人
Will possess the highest of noble diligence.
將具備最高的殊勝精進。
Those who possess the highest of noble diligence
具有最高的殊勝精進的人們
Will give birth to pure clairvoyance.
將會生起清淨的神通。
“ ‘Those who will give birth to pure clairvoyance
「那些將產生清淨神通的人
Will understand the many behaviors of living beings.
將能夠理解眾多生命的種種行為。
Those who understand the many behaviors of living beings
能夠理解眾生的各種行為
Will be skilled in maturing beings.
將會善於引導眾生成熟。
“ ‘Those who will be skilled in maturing beings
「那些將會熟練於成熟眾生的人
Will be skilled in the procedure of knowing how to attract beings.
將善於攝引眾生的方法。
Those who are skilled in the procedure of knowing how to attract beings
善於瞭解吸引眾生的方法的人
Will exert themselves in the four factors of attraction.
將努力施行四種吸引眾生的因素。
“ ‘Those who exert themselves in the four factors of attraction
「那些在四種攝受因素上精進努力的人
Will make the welfare of living beings infinite.
將使眾生的福祉無限。
Those who make the welfare of living beings infinite
那些使眾生福祉無限的人
Will rely upon discriminative wisdom and methods.
將依靠智慧和方便。
“ ‘Those who rely upon discriminative wisdom and methods—
「那些依靠智慧和方便的人——
Such heroes dwell on the insuperable path.
這樣的英雄們住在無法超越的道路上。
Such heroes who dwell on the insuperable path
這樣的英雄們住在無上的道路上
Will not be harmed by the assemblies of Māra.
不會被魔的眾軍所傷害。
“ ‘Those who are not harmed by the assemblies of Māra
「那些不被魔的眾集所傷害的人
Will transcend the path of Māra.
將能超越魔的境界。
Those who transcend the path of Māra
超越魔的境界者
Will attain an irreversible level.
將證得不退轉的境界。
“ ‘Those who will attain an irreversible level
「那些將證得不退轉地位的人
Attain the forbearance of unborn factors. [F.65.b]
獲得無生法的忍。
Those who attain the forbearance of unborn factors
那些證得無生法忍的人
Are lamps of the world and prophesied by the Victor.
是世間的燈，為勝者所授記。
“ ‘Such lamps of the world that are prophesied by the Victor
「這樣的世間燈火被勝者所授記
Dwell in the presence of all victors.
住於一切勝者的面前。
Those who dwell in the presence of all victors
住於一切勝者的面前的那些人
Will be skilled in the methods of magical displays of the secret victors.
將能夠熟練掌握密秘勝者的幻變方便。
“ ‘Those who are skilled in the methods of magical displays of the secret victors
「那些精通祕密勝者的神變方便的人們
Will be thought of by all the victors.
將被所有的勝者所憶念。
Those who are thought of by all the victors
被所有勝者憶念的人
Will be well ornamented by all good qualities.
將被所有功德善加莊嚴。
“ ‘Those who are well ornamented by all good qualities—
「具足了一切功德而莊嚴的人——
Even their bodies will be purified by superior merit.
甚至他們的身體也將被殊勝的功德所淨化。
Those who have bodies that are purified by superior merit
那些身體被殊勝功德所淨化的人們
Will glow like golden mountains.
將發出如同金色山嶺般的光芒。
“ ‘Those who glow like golden mountains
「那些身體如金山般光耀的人們
Will complete all thirty-two major marks.
將完成全部三十二相。
Those who complete all thirty-two major marks
圓滿具足三十二相的眾生
Will have bodies ornamented by the minor marks.
將具有八十隨形好所莊嚴的身體。
“ ‘Those who have bodies ornamented by the minor marks
那些身體具備八十隨形好的人
Will be limitless in their bodily light.
身光無量。
Those who are limitless in their bodily light
身光無量的眾生
Will have unimaginably large arrays of light.
將擁有無法想像的龐大光明陣列。
“ ‘Those who have unimaginably large arrays of light
「那些具有無法想像的龐大光明陣列的人
Will even have lotus flowers emerge from the light.
甚至會有蓮花從光中綻放而出。
Those for whom lotus flowers emerge from the light
那些從光中生出蓮花的眾生
Can project in worlds in all ten directions
能在十方世界中顯現
As the body of the victor present on a lotus seat
如同勝者現身在蓮花座上的身體一樣
And can discipline sentient beings who dwell in meaningful relations.
並能教化與自己有因緣關係的眾生遵行戒律。
“ ‘Those who can project in worlds in all ten directions
「那些能在十方世界中顯現
As the body of the victor present on a lotus seat
以勝者的身相，現於蓮花座上
And can discipline sentient beings who dwell in meaningful relations
並且能夠教化住在有意義關係中的眾生
Will have infinite magical power of clairvoyance.
將具有無量的神通神力。
“ ‘Those who will have infinite magical power of clairvoyance
「那些將會獲得無邊神通與神力的人
Will move through inconceivable buddhafields,
將能夠在不可思議的佛土中遊化。
Teach inconceivable Dharma teachings,
教導難以計量的法教，
And satisfy inconceivably many sentient beings. [F.66.a]
並滿足無量無邊的眾生。
“ ‘Those who will teach inconceivable Dharma teachings
「那些將要教導無量無邊的法教的人們
And satisfy inconceivably many sentient beings
滿足無量無邊的眾生
Will train the sentient beings in the world according to their individual minds
將根據眾生各自的心意在世間中訓練眾生
Thanks to the power of the analytical knowledges.
藉由分別知的力量。
“ ‘Those who will train the sentient beings in the world according to their individual minds
那些將根據眾生各自的心意而在世間訓練眾生的人
Thanks to the power of the analytical knowledges
依靠分別知的力量
Will constantly, in their body, speech, and mind,
將不斷在身體、言語和心意中，
Be preceded by gnosis and followed by gnosis.
以般若為先導，以般若為隨後。
“ ‘Those who are constantly, in their body, speech, and mind,
「那些經常在身、語、意上
Preceded by gnosis and followed by gnosis
前有般若，後有般若
Will reveal bodily forms in the minds of sentient beings
將在眾生的心中顯現身相
According to their wishes through the power of former aspirations.
根據他們的願望，藉由先前發願的力量。
“ ‘Those who reveal bodily forms in the minds of sentient beings
「那些在眾生心中顯現身相的
According to their wishes through the power of former aspirations
根據他們的願望，藉著過去誓願的力量
Will, when they utter words,
當他們發出言語時，
會根據他們的意願，
Produce inconceivable varieties of melody.
產生不可思議的各種妙音。
“ ‘Those who, when they utter words,
「那些說出言語時，
Produce inconceivable varieties of melody
產生不可思議的各種妙音
Will perceive in one moment
會在一剎那間認知到
The minds of all sentient beings.
一切眾生的心。
“ ‘Those who perceive in one moment
「那些在一瞬間能夠認知的人
The minds of all sentient beings
一切眾生的心念
Will never die and will not be reborn,
永遠不會死亡，也不會再次轉生，
And for them the flux of the defilements will not arise.
對他們而言，煩惱的流轉將不會生起。
“ ‘Those who never die and will not be reborn
「那些永不死亡、不會再生的人
And for whom the flux of the defilements does not arise
對於那些煩惱之流不會生起的人
Will pass through the world, their bodies of gnosis
將會穿過世間，他們的法身
Differentiated by the Dharma, their quality being reality.
以法而區別，其性質為真實。
“ ‘Those who pass through the world, their bodies of gnosis
那些經過世界的人，他們的法身
Differentiated by the Dharma, their quality being reality,
由法區分，其性質為實相，
Will dwell in the ten levels, the ten powers,
將住於十地、十力，
The perfections, and the highest emancipations.
波羅蜜、最高解脫。
“ ‘Those who will dwell in the ten levels, the ten powers,
「那些將安住於十地、十力、
The perfections, and the highest emancipations
波羅蜜與最高解脫
Will attain the array of being consecrated and magical displays
將能成就被授予灌頂與神變的境界。
And will dwell in the highest absorptions.
並將住於最高三昧中。
“ ‘Those who attain the array of being consecrated and magical displays
「那些證得被授予灌頂和神變之色身的人們
And who dwell in the highest absorptions
並且安住在最高的三昧中
Will attain all ways of being consecrated without exception
將會獲得所有無遺漏的成為受灌頂的方式
From all the victors in the ten directions.
從十方的所有勝者。
“ ‘Those who attain all ways of being anointed without exception
「那些獲得一切灌頂方式而無有例外者
From all the victors in the ten directions
從十方所有的勝者
Will be anointed on their heads by the buddhas of the ten directions
將被十方佛陀在其頭頂用甘露進行灌頂。
Whose palms are filled with the nectar of immortality.
其手心裡充滿了甘露。
“ ‘Those who are anointed on their heads by the buddhas of the ten directions
「那些被十方的佛在頭上塗油的人
Whose palms are filled with nectar or immortality— [F.66.b]
其掌中充滿甘露——
Such great beings with firm powers, after pervading everywhere like space,
這樣的大菩薩具有堅固的力量，遍滿一切處如同虛空一樣。
Will dwell in all directions.
將住在一切方向。
“ ‘Those who have firm powers and, after pervading everywhere like space,
「那些具有堅固神力，遍佈一切處如同虛空般的眾生，
Dwell in all directions—
遍住於諸方。
The spheres of experience of those incomparable ones
那些無比者的經歷領域
Will be impossible for the world with its gods to understand.
將對世間及其諸天來說是不可能理解的。
“ ‘Those incomparable ones who have spheres of experience that are
「那些無與倫比的人們，其經驗的領域是
Impossible for the world with its gods to understand—
世間及其諸天所不能理解——
All their efforts, their presence, their renown,
他們所有的努力、他們的存在、他們的名聲，
And their eloquence will be meaningful.
以及他們的言辭將會具有意義。
“ ‘Those whose efforts, presence, renown,
「那些努力、威儀、名聞、
And eloquence are meaningful—
言語都是有意義的。
For such great beings all their acts of charity,
對於這樣的大菩薩，他們所有的布施行為，
Consisting in deeds of generosity, will be meaningful.
由布施的行為所構成的布施，將會是有意義的。
“ ‘By the power of such beings, the Dharma too will endure,
「藉由這樣的大菩薩的力量，法也將會常住，
And kindness will not decline.
仁愛將不會衰退。
They will practice meritorious deeds,
他們將修行功德之事，
And the power of the noble Three Jewels will become supreme.
而且殊勝的三寶之力會變得最高無上。
“ ‘By the power of these beings, the jewels that are in the ocean,
「藉由這些眾生的力量，海中的寶物，
Including the best of jewels, the adamantine vajra,
包括最殊勝的珍寶、金剛金剛，
Will never become depleted or obscured,
永遠不會枯竭或被遮蔽，
Just like water with limitless qualities.
就像具有無限品質的水一樣。
“ ‘Wherever there are lands without buddhas,
「『凡是沒有佛陀的世界，
They will manifest the complete awakening of buddhahood.
他們將展現佛果的完整菩提。
In whatever direction there is likewise no Dharma,
在任何方向，同樣沒有法的地方，
They will manifest a treasure of Dharma,
他們將顯現法的寶藏，
“ ‘They are without conceptualizing, nonconceptual,
「他們沒有概念思惟，無有概念，
And they manifest spontaneously in all directions,
而且他們在一切方向自然顯現，
Illumining like the moon.
照耀如月光。
They train sentient beings in a thousand ways.
他們以千般方式訓練眾生。
“ ‘Every moment they manifest the awakening of buddhahood
「每一刻他們都彰顯佛果的菩提
In all ten directions of the world systems.
在世間所有十方的世界系統中。
They manifest the Valiant One by turning the wheel of Dharma,
他們通過轉動法輪來顯現那位勇敢者。
By the peace of nirvāṇa, and by leaving behind ample relics.
以涅槃的寂靜，以及留下豐富的舍利。
“ ‘Manifesting, for inconceivable eons, the levels of śrāvakas and pratyekabuddhas
「在無法計數的劫中，顯現聲聞和辟支佛的境界
And the infinite magical displays of the array of buddhas,
以及諸佛陣列的無量神變，
Those expert ones train sentient beings
那些有智慧的人訓練眾生
By means of the Three Vehicles.
通過三乘。
“ ‘Those who know about fulfilling all wishes
「那些了解滿足一切願望的人
Manifest the bodies of boys, girls, women,
顯現男孩、女孩、婦女的身形，
Gods, humans, asuras, nāgas,
諸天、人、阿修羅、龍，
Yakṣas, kumbhāṇḍa evil spirits, and mahoragas.
夜叉、瓶鬼鬼神和大蟒蛇。
“ ‘By the absorption of the mudrā of the ocean,
「以海輪三昧印，
Those heroes manifest without omission [F.67.a]
那些英雄毫無遺漏地顯現出來
The physical conduct, signs , behaviors,
身體的行為、標誌、舉動，
And language systems of living beings.
以及眾生的語言體系。
Through inconceivable pure land arrays
通過難以想像的淨土陣列
They worship all the victors of the ten directions.
他們禮敬十方的所有勝者。
“ ‘Those who through inconceivable pure land arrays
「那些透過不可思議的淨土陣列
Worship all the victors of the ten directions
禮敬十方的一切勝者
Manifest inconceivable arrays of light
顯現不可思議的光明陣列
And the inconceivable gnosis of explaining things to sentient beings.
以及為眾生解說事物的不可思議般若。
“ ‘Those who manifest inconceivable arrays of light
「那些顯現不可思議光明陣列的人
And inconceivable gnosis of explaining things to sentient beings
與無量的般若，為眾生說法
Manifest magical manifestations of body and speech
顯現身語的神奇示現
And inconceivable manifestations of mind.
及不可思議的心意顯現。
“ ‘Those who manifest magical manifestations of body and speech
「那些顯現身語神變的
And inconceivable manifestations of mind
與不可思議的心意幻變
Manifest magical displays of giving and moral conduct
顯現布施和戒律的神變
And inconceivable magical displays of patience and vigor.
以及不可思議的忍辱和精進的神變。
“ ‘Those who manifest magical displays of giving and moral conduct
那些顯現布施和戒律的神變
And inconceivable magical displays of patience and vigor
和不可思議的忍辱與精進的神變
Will, through the absorption called buddha multitudes ,
將透過稱為「佛眾三昧」的三昧而成就。
Produce inconceivable magical displays of concentration
產生不可思議的定的神變
And inconceivable magical displays of discriminating wisdom, means, and clairvoyance.
以及不可思議的分別慧、方便和神通的神變。
Their magical displays of all good qualities will also be infinite.
他們所有功德的神變也將是無邊的。
“ ‘Through a meditative absorption that manifests minute atoms,
通過能夠顯現微細原子的禪定，
They achieve that for all atoms,
他們為一切原子成就這一點，
And display in a single atom inconceivably many buddhafields;
在一個原子中展現無量無邊的佛土。
But even so, that single atom does not increase.
然而即使如此，那個單一的微塵並不增長。
“ ‘Within a single atom, they display buddhafields with buddhas,
「在一個微塵中，他們顯現有佛的佛土，
And some of those fields lack buddhas.
其中有些佛土中沒有佛。
They also display a few flower clusters of purified defilements
他們也顯現少許清淨煩惱的花束
And fields that are vast and limited or extensive in scope.
以及廣大或局限的佛土，或者廣大的範圍。
“ ‘Some of those fields are destroyed, some remain established,
「有些佛刹被毀壞，有些佛刹保持成立，
Some seem to be standing upside down,
有些似乎是倒立站著的，
Some seem to be in reverse or like a mirage,
有些似乎是顛倒的或像陽焰一樣，
And some appear like a conjuring trick.
有些顯現如同幻戲。
“ ‘Just as the buddhafields are displayed in a single atom,
「如同佛土顯現在一個微塵中，」
So they appear in all of them.
所以它們在所有的地方都出現了。
Such is the magical display of the absorption of the seers.
這就是仙人三昧的幻變。
Such is their liberation of limitless renown.
這就是他們無邊名聞的解脫。
“ ‘They make manifest for all victors the absorption,
「他們為所有勝者顯現三昧，
The magical display of offerings to the victors.
對勝者作供養的幻變展現。
Filling the palms of their hands with the billionfold world systems, [F.67.b]
他們用雙手盛滿十億世界，
They worship the sublime beings.
他們禮拜崇高的聖者。
“ ‘As many garlands of flowers as there are in all ten directions,
「如十方所有的花鬘一樣多，
And as many precious fragrances, scented powders, and jewels—
以及所有十方一切珍貴的香料、香粉和珠寶——
All those they emit from the palms of their hands to worship the victors
他們從手掌中放出這一切，來禮拜勝者。
Who dwell at the foot of the tree of awakening.
住在菩提樹下的勝者。
“ ‘As many precious silk textiles, scented powders, jewels,
「如許珍貴的絲綢織品、香粉、珠寶，
Victory banners, flags, varieties of the best parasols,
勝利的旗幟、各種最上等的傘蓋，
And gold-ornamented jewel canopies as there are—
以及有多少金色莊嚴的珠寶華蓋——
All of these are showered down from the palms of their hands.
所有這些都從他們的掌心中灑落下來。
“ ‘And showering down from the palms of their hands
「並且從他們的手掌中灑下
Infinite necessities in the ten directions,
十方無量的必需之物，
Which are worthy of being offered to the great seers,
這些都是適合供養給大仙的。
They worship the victors who dwell beneath the tree of awakening.
他們供養住在菩提樹下的勝者。
“ ‘All of the music that exists in the ten directions—
「十方一切音樂——
Played on drums, clay pot drums, lutes, vīṇās,
彈奏於鼓、陶鼓、琉特琴、琵琶，
Small and large cymbals, or flutes—
小鐘和大鐘，或者笛子——
They sound forth from the palms of their hands.
都從他們的手掌中發出聲音。
“ ‘They also utter from the palms of their hands
他們也從手掌中發出
The various praises of the true qualities
各種對於真實功德的讚頌
In all ten directions using incomparable examples
在十方中用無比的譬喻
And various formulations of eulogistic verses.
以及各種讚頌的偈頌。
“ ‘Radiating from their right hands
「從他們的右手放射出來
Light rays that gather through the power of meritorious acts,
透過功德力量所聚集的光明。
They release a shower of scented water over all the buddhafields
他們在所有的佛土上降下芬香的水雨。
And worship the lamps of the world.
並禮敬世間的燈。
“ ‘They worship the victors from their hands
他們用雙手禮敬勝者
Through numerous light rays with arrays and beautiful lights
通過眾多光明和美妙光彩的光線陣列
And draped with inconceivable ornamental garlands of lotuses,
並用無量不可思議的蓮花瓔珞莊嚴裝飾著。
Which assume the forms of exquisite lotuses.
這些花朵呈現出精妙蓮花的形狀。
“ ‘Emanating multitudes of flowers,
「散發無數花朵，
Flower canopies, and light rays in the shape of flowers,
花蓋和形如花朵的光明，
And having strewn about various flowers,
並散佈各種鮮花，
Those great beings worship the Victor.
那些大菩薩禮拜勝者。
“ ‘Emanating multitudes of incense,
「'放出無量的香氣，
Incense canopies, and light rays in the shape of incense,
香雲蓋幢，以及香光明的光芒，
And having strewn about various kinds of incense,
並撒遍各種各樣的香。
Those great beings worship the Victor.
那些偉大的眾生禮拜勝者。
“ ‘Emanating multitudes of fragrances,
「散發出無量的香氣，
Canopies of fragrant substances, and light rays in the shape of fragrant substances,
由香料製成的華蓋，以及由香料製成的光明，
And having strewn about various kinds of fragrances,
並撒遍各種各樣的香物，
Those great beings worship the Victor.
那些大菩薩們禮敬勝者。
“ ‘Emanating multitudes of garlands, [F.68.a]
「散射出無數的花鬘，
Garland canopies, and light rays in the shape of garlands,
花環蓋幢，以及光明形如花環，
And having strewn about various garlands,
並散布著各種花環，
Those great beings worship the Victor.
那些大菩薩們禮敬勝者。
“ ‘Emanating multitudes of incense powder,
「散發出無數的香粉，
Incense powder canopies, and light rays in the shape of incense powder,
香粉的華蓋和香粉形狀的光明，
And having strewn about various incense powders,
並且散佈各種香粉，
Those great beings worship the Victor.
那些大菩薩敬禮勝者。
“ ‘Emanating multitudes of textiles,
「散發無數的紡織品，
Textile canopies, and light rays in the shape of textiles,
布製天蓋和形如布料的光明，
And having strewn about various textiles,
並且撒散各種布料，
Those great beings worship the Victor.
那些偉大的眾生禮拜勝者。
“ ‘Emanating multitudes of parasols,
「發出無數把傘蓋，
Parasol canopies, and light rays in the shape of parasols,
傘蓋華蓋和傘形的光明，
And having strewn about various parasols,
並且散佈各種傘蓋，
Those great beings worship the Victor.
那些大菩薩禮拜勝者。
“ ‘Emanating multitudes of jewels,
「放射出無數的珍寶，
Jewel canopies, and light rays in the shape of jewels,
寶蓋和珠寶形狀的光明，
And having strewn about various jewels,
並且散佈各種珍寶，
Those great beings worship the Victor.
那些偉大的眾生禮敬勝者。
“ ‘Emanating multitudes of lotuses,
「放射出無量蓮花的眾多化身，
Lotus canopies, and light rays in the shape of lotuses,
蓮花寶蓋，以及呈現蓮花形狀的光明，
And having strewn about various lotuses,
並散佈各種蓮花，
Those great beings worship the Victor.
那些偉大的眾生們恭敬地禮拜勝者。
“ ‘Emanating multitudes of necklaces,
「放射出無數的項鍊，
Necklace canopies, and light rays in the shape of necklaces,
項鍊的華蓋，以及項鍊形狀的光明，
And having strewn about various necklaces,
並且散佈著各種各樣的瓔珞，
Those great beings worship the Victor.
那些偉大的修行者禮敬勝者。
“ ‘They will emanate light in the shape of the best of victory banners,
他們將放射出勝利寶幢形狀的殊勝光明，
And using banners that are white, yellow, red,
並用白色、黃色、紅色的旗幡，
And blue, and with numerous banners of various shapes,
以及藍色的旗幡，還有各種形狀的眾多旗幡，
They ornament the buddhafields of the Victor.
他們用以莊嚴勝者的佛土。
“ ‘And with parasols equipped with various nets of jewels,
「又用各種珠寶網裝飾的傘，
They have hung flags of silken strings,
他們懸掛了絲綢繩製成的旗幡，
And with chains of large and small bells that sound with the voice of the Victor,
並用大小的鐘鈴鏈條，發出勝者的聲音，
They attach those to the head of the Tathāgata.
他們把這些供品掛在如來的頭上。
“ ‘And those infinite offerings from their hands—
「而那些來自他們手中的無限供養——
Just as they offer to a single victor,
正如他們對單一勝者進行供養那樣，
So they offer to all victors without exception.
所以他們向所有勝者毫無例外地供養。
Such is the magical display of the absorption of seers.
這就是仙人三昧的幻變。
“ ‘By virtue of the gnosis that attracts living beings,
「透過吸引眾生的般若之德行，
And by achieving the magical displays and highest absorptions,
並且通過成就幻變和最高的三昧，
They train sentient beings through a thousand methods,
他們通過千種方便教化眾生，
Which is the medium of all duties and respectful service. [F.68.b]
這是一切職責和恭敬服侍的媒介。
“ ‘Some train others by means of worshiping the tathāgatas,
「有些人通過禮拜如來的方式來教化他人，
By means of making inconceivably great gifts,
通過布施無法想像的巨大供養，
By means of purified qualities and complete moral conduct,
藉由淨化的品質和完整的戒律，
And by means of inexhaustible, undisturbed patience.
並且通過無盡、不動搖的忍辱。
“ ‘Some train others by means of striving in ascetic hardships of discipline,
「有些人藉由在戒律的苦行中精進來教化他人，
By means of remaining tranquilly in meditative concentration,
通過安住于寧靜的禪定之中，
By means of discriminating wisdom that discerns the meaning,
藉由能夠分辨意義的識辨慧，
And by means of the methods that embody all forms of conduct.
以及具備一切行為方式的方便。
“ ‘Some train others by means of the brahmic stages and clairvoyance,
"有些人通過梵行階位和神通來訓練教導他人，"
By means of desiring to benefit others through the four attracting things,
通過希求以四攝法利益他人，
By means of accumulating merit and gnosis,
通過積聚功德和般若。
And by means of the truths, dependence, and the emancipations.
並透過諦、緣起和解脫。
“ ‘Some train others by means of the powers and the path of the faculties,
「有些人通過力量和根的道路來訓練他人，」
By means of emancipation through the śrāvaka vehicle,
通過聲聞乘的解脫，
By means of purification through the vehicle of conditions,
通過條件之乘的清淨。
And by means of the magical displays of the highest vehicle.
以及最高乘的神變。
“ ‘Some train others by means of impermanence and suffering,
「有些人藉由無常和苦來教導他人，
Some by means of selflessness and the absence of a life spirit,
有些通過無我和無生命之靈而進行教化，
By means of no desire through conceiving of the unpleasant,
通過無欲而觀想不悅。
And by means of the absorption of peace and cessation.
以及以寂靜與滅的三昧。
“ ‘However many avenues of behavior there are for sentient beings,
「然而無論眾生有多少種行為的途徑，
They will have entered that many avenues of the Dharma.
他們將進入那麼多條法的道路。
Through the avenues of emancipation for all of them,
通過所有眾生的解脫之路，
Sentient beings of the world are trained in line with their thoughts.
世間的眾生按照他們的想法而被調伏。
“ ‘Those who thus train sentient beings of the world in line with their thoughts
「那些因此而按照眾生的思想來調化世界眾生的人
Through all these avenues of emancipation
透過所有這些解脫的途徑
Cannot be apprehended by anyone in terms of phenomenal marks.
無法用相來認識。
Such are their magical displays of absorption.
這就是他們的三昧神變。
“ ‘They train sentient beings by stabilizing their minds
「他們藉由安定眾生的心念來訓練眾生
Through the highest absorption joyful display,
通過最高的三昧歡樂幻變，
Which conforms with the maturing of all living beings,
這符合所有眾生的成熟。
Having all the pleasure of happiness, joy, and delight.
具足一切快樂、喜悅和歡樂。
“ ‘Where crops fail in the world, and provisions
「『當世間農作物歉收，食物短缺之時，
And things that cause happiness become very scarce,
和使人快樂的事物變得非常稀少，
There they act for all in line with their thoughts;
他們在那裡按照各自的想法為眾生而行動。
Giving gifts, they achieve the welfare of living beings.
布施供養，成就眾生的福祉。
“ ‘By renouncing the best quality and best tasting food and drink,
「藉由捨棄最上品和最甘美的飲食，
Fine garments and clothing, various valuables,
細緻的衣服和衣著，各種珍寶，
The wealth of the kingdom, and selfish disappointments,
王國的財富，以及自私的失望，
They train those living beings who highly value generosity.
他們訓練那些高度重視布施的眾生。
“ ‘Those firm ones train sentient beings by manifesting bodies
「那些堅定的人通過示現身體來教化眾生
Adorned with the highest signs,
以最高的標誌所莊嚴，
Ornamented by the best clothing and jewel ornaments, [F.69.a]
以最好的衣服和珠寶飾品來裝飾。
Adorned with flower garlands, and anointed with fragrance.
以花卉花環裝飾，並塗抹香氣。
“ ‘To those who deeply enjoy what they see,
「對於那些深深喜愛所見之物的人，
Those most intelligent ones
那些最聰慧的人
Manifest supreme bodies, excellent bodies, and the best of bodies,
顯現至高無上的身體、卓越的身體和最殊勝的身體，
And thus they train sentient beings who highly value bodies.
於是他們就這樣調伏那些高度重視身體的眾生。
“ ‘They accordingly teach Dharma according to all inclinations,
他們相應地按照一切眾生的意願而教導佛法，
Such as teaching by means of the sweet call of a kalaviṅka bird,
譬如用迦陵頻伽鳥甜美的鳴聲來教導。
Or teaching a cuckoo bird through the call of a swan,
或者透過天鵝的鳴聲來教導布穀鳥。
Or by means of a drum, or the voice of Brahmā, or the voice of a kinnara.
或者以鼓聲、梵天的聲音或緊那羅的聲音。
“ ‘They train the sentient beings of the world according to each one’s inclination
他們根據每個眾生的傾向來調化世間的眾生
By means of different kinds of Dharma,
藉由各種不同的法，
Namely, by means of the eighty-four thousand articles of Dharma
即以八萬四千法門
That were taught by the victors for the welfare of living beings.
這些是勝者為了眾生的利益而教導的。
“ ‘They even make happiness the friend of suffering,
「他們甚至把快樂當作苦的朋友，
And they make their own aim the friend of harmfulness.
他們把自己的目標當作傷害的朋友。
By thus making friends in all activities,
由此在一切活動中建立友誼，
They train sentient beings by means of friends.
他們以朋友的方式教導眾生。
“ ‘They tolerate, for the sake of friends,
「他們為了朋友的緣故而容忍，
Suffering, harm, and the faults of conditioned things,
苦、傷害以及有為法的過失，
And for the welfare and happiness of all living beings
為了一切眾生的福利和幸福
They undertake harm for the sake of friends.
他們為了朋友的緣故而承受傷害。
“ ‘In places where there is no going forth, no Dharma,
「在沒有出家、沒有法的地方，
And no going into solitude or realizing emancipation,
沒有出家，沒有法，也沒有進入寂靜或實現解脫的地方，
They give up the wealth of their kingdoms
他們放棄了自己國家的財富。
And, with peaceful minds, go forth without any fixed abode.
並以寂靜的心出家，沒有固定的住處。
“ ‘In order to free all living beings
「為了解脫一切眾生
From the states of home, bondage, and existence,
從家庭、束縛和輪迴的境地，
They will live in renunciation, clearly teaching emancipation,
他們將住於捨棄執著中，清晰地教導解脫。
Without remaining stuck in any desired pleasure.
不執著於任何所欲的快樂。
“ ‘They explain the ten conducts
「他們講解十種行為
And work for the welfare of living beings
並為眾生的福祉而努力
By teaching in detail the Dharma practices of sublime beings
通過詳細教導崇高眾生的法修行實踐
And all the practices of seers.
以及仙人的一切修行。
“ ‘In realms where sentient beings possess infinite lives
「在眾生壽命無量的世界裡
And live happily with few defilements,
並且快樂地生活，煩惱少。
They will manifest their own uncontrollable deaths,
他們將會顯現自己無法控制的死亡。
Afflicted by old age and illness.
被衰老和疾病所困擾。
“ ‘They will train sentient beings by manifesting worlds
「他們將會通過示現世界來教化眾生
In which desire burns, anger burns,
其中慾火熾燃，瞋恚火熾燃，
And ignorance blazes,
無明熾盛，
And in which old age, sickness, and death all blaze. [F.69.b]
以及衰老、疾病和死亡都熊熊燃燒的世界。
“ ‘By means of the ten powers of the Buddha, the four diligences,
「藉由佛的十力、四種精進，
And the eighteen special qualities,
以及十八種特殊功德，
They express the great nature of the Buddha
他們表達了佛的偉大本性。
And achieve the welfare of beings through the qualities of a buddha.
並通過佛的功德而成就眾生的利益。
“ ‘By issuing proclamations via magical displays
「透過發佈神變的宣言
Through the power of the blessing of forms,
藉由形象加持的力量，
They demonstrate everywhere the wonders of the Tathāgata
他們到處展現如來的神變奇妙。
And train sentient beings through the wonders of magical displays.
並藉由幻變的神妙來訓練眾生。
“ ‘Through a wide variety of methods,
「透過種種方便，
They wander the world and work for the welfare of living creatures.
他們遊行於世間，為了利益眾生而努力。
Unattached to the world like lotus flowers in water,
不執著世界，如同蓮花浮於水中，
They wander, gladdening and inspiring those they meet.
他們遊走四方，令所遇見的眾生歡喜、鼓舞。
“ ‘As poets, they compose poems of the victors;
「如詩人般，他們創作關於勝者的詩歌；
They are dancers, drummers, strongmen, and musicians;
他們是舞者、鼓手、力士和音樂家；
They bear lassos that are garlands of beautiful ornaments and they dance,
他們拿著由美麗瑠璃珠裝飾的套索花環而舞蹈，
And they manifest the many bodily forms of a magician.
他們顯現魔術師的許多身相。
“ ‘As town dwellers they will rule as headmen.
「作為城鎮居民，他們將作為首領統治。
Similarly, they will become caravan leaders, traders, or householders.
同樣地，他們將成為商隊領隊、商人或居士。
They will also become kings, minsters, courtiers, messengers,
他們也會成為王、大臣、廷臣、使者，
Or doctors and knowers of worldly sciences.
或者成為醫生和懂得世間學問的人。
“ ‘In remote places, they will become great wish-granting trees
「在偏遠的地方，他們將成為大如意樹
That grant medicines, inexhaustible treasures,
能夠賜予良藥、無窮無盡的寶藏。
And wish-granting jewels,
以及如意寶珠，
And they will show the correct path to those who are lost while traveling.
他們會為迷路的旅人指示正確的道路。
“ ‘Having appeared in the world, they learn quickly,
「出現在世間，他們迅速學習，
And they will explain the world to all those sentient beings
他們將為所有眾生解釋這個世界
Who do not know the ways of work
不知道工作之道的
Such as agriculture, commerce, and the various arts and crafts.
例如農業、商業和各種工藝技藝。
“ ‘Any engagements that are nonviolent and harmless
「任何非暴力且無害的行為
And that make beings happy are praised by the wise.
而且能讓眾生獲得快樂的事業，受到智者稱讚。
The powers of reasoning, medicine, and all the various treatises
推理的力量、醫學，以及各種各樣的論著
Are described in detail by these seers.
這些仙人詳細地闡述了這些內容。
“ ‘Those most expert ones describe in detail
「那些最精通的仙人詳細地描述
The highest conduct of seers,
仙人的至高品德，
Which is admired by the whole world along with the gods,
這是受到整個世界和諸天尊崇的。
And all the supreme austerities among the ascetic disciplines.
以及苦行戒律中的所有最殊勝的苦行。
“ ‘They manifest themselves as expert teachers of the tīrthikas,
「他們顯現為外道的精通導師，
Of the carakas and parivrājakas,
遊方苦行者和四方遊行者，
The ascetics, gautamas, those observing silence,
那些修行者、喬答摩派、持守寂靜的人，
And naked, ascetic śramaṇas who practice wearing no clothing.
以及赤身露體、不穿衣物的沙門苦行者。
“ ‘They become teachers of those who adhere to the Ājīvaka creed, [F.70.a]
「他們成為信奉生活派教義者的教師，
Of those for whom there is surpassing and those for whom there is no surpassing,
對於那些超越的人和那些沒有超越的人，
Of those with long matted hair,
具有長髮纏結者，
And of those vowed to ascetic discipline from youth.
以及那些從童子時起就立誓修習苦行的人。
“ ‘They also become teachers to those who practice
他們也成為那些修行者的教師
Gazing at the sun or in the fivefold austerity,
凝視太陽或修行五種苦行，
Of those who follow the behavior of dogs and oxen, of those who live like deer,
那些效仿狗和牛的行為的人，那些像鹿一樣生活的人，
And of the thirty kinds of tīrthika adepts.
以及三十種外道修行者。
“ ‘To those who delight in engaging in their knowledge of gods
「對那些樂於從事諸神知識的人
And who wander in sacred tīrtha ablution places,
以及在聖地沐浴之處流浪的人們，
After partaking of roots, fruits, and water
在進食根菜、果實和飲用清水之後
The supreme worthy ones teach the inconceivable Dharma.
至高無上的賢聖教導不可思議的法。
“ ‘They also become teachers to those who practice
他們也成為那些修行者的教師
Staying in small tents, solitary wanderers
住在小帳篷裡，獨自修行的遊方者
Who sleep on thorny grass and in the dust,
睡在荊棘草上和塵埃中的人，
And those who live lying on beds of pounding sticks.
以及那些睡在用木棒敲打的床上的人。
“ ‘They strive to understand the motivation and inclinations
他們努力去理解那些動機和傾向
Of all the outsider tīrthikas there are, no matter how numerous,
無論外道有多少，
And use the unbearable difficulty of achieving those harsh austerities
並且利用達成那些嚴苦苦行的難以忍受的困難
To train those tīrthikas to abandon their misery.
為了訓練那些外道放棄他們的痛苦。
“ ‘Having understood the agitation caused in the world by views,
「已經明白世間因為見解而引起的動亂，
To all those tīrthikas who harbor bad views
對所有懷有不良邪見的外道
They teach the truth
他們教導諦
Using the method of subtle words.
使用微妙言詞的方法。
“ ‘For some they use the mantra words of Dramiḍa
「對有些人，他們使用提彌羅的咒語詞語
Or highly secret words to teach the truth.
或者用極為隐密的言詞來教導諦。
For some they use direct words that are clear,
對於某些人，他們使用直接明白的言語。
And for some the mysterious words of the gods.
有的則用神祇的祕密言語。
“ ‘For some they teach using words with distinct syllables,
"有些則用音節清晰的字詞來教導，
For some with vajra words that define the meaning,
對有些人用金剛言詞來闡明義理，
For some with knowledge words that subdue antagonists,
對有些人則用能夠制伏對敵的智慧言語。
And for some with the liberating words of the unassailable treatises.
有些用無可破的論典中的解脫之語。
“ ‘Some they teach using mantra words from human languages,
「有些眾生，他們用人類語言的咒語來教導。
Or using words for interpreting universally understood language;
或是用解釋普遍理解語言的言辭。
Some they teach using words for interpreting the language of gods,
有些用來解釋天神語言的詞語來教導。
And some using words for interpreting nāgas and words for interpreting yakṣas.
有的用龍的語言來教導，有的用夜叉的語言來教導。
“ ‘And for some, using the words of rākṣasa, bhūta, and piśāca evil spirits,
「有的，用羅剎、鬼、啖人鬼等鬼神的言語，
And gandharvas, kumbhāṇḍas, and mahoragas,
以及乾闥婆、瓶鬼和大蟒蛇，
And the words of kinnaras, asuras, and garuḍas,
以及緊那羅、阿修羅和金翅鳥的言語，
They reveal the truth and lead them to liberation.
他們揭示諦理，引導他們走向解脫。
“ ‘Knowing truth and how to use words that interpret, they teach,
「他們知道諦和如何運用詮釋的言詞而教導，
Through knowing the path of speech, the inconceivable ultimate nature
通過了知言說的途徑，不可思議的究竟本性
Of all the Dharma teachings of the Victor, without exception. [F.70.b]
勝者的一切法教，無一例外。
Their magical display of meditative absorptions is like this. [B4]
他們的禪定幻變就像這樣。
“ ‘As they accomplish with regard to all beings
「他們成就了對一切眾生
The absorption of beings’ highest bliss,
眾生最高樂的三昧，
They emanate inconceivable light rays,
他們發出無量的光明，
And emanating light rays, they train sentient beings.
並且放出光明，訓練眾生。
“ ‘They radiate light rays that are beautiful to behold.
「他們放出光明，令人歡喜觀看。
However many sentient beings may perceive such light rays,
無論有多少眾生能夠感知這樣的光明，
They are beautiful to behold and not fruitless
它們美妙殊勝，不會徒勞無果
Because they are the cause of supreme insuperable gnosis.
因為它們是至高無上般若的因緣。
“ ‘Displaying the buddhas to all humans,
「向一切人類展示佛，
Displaying the Dharma as well and not displaying it,
既顯示法，也不顯示法，
And displaying for their worship the images of the Victors,
並為他們展現勝者的形象供其禮拜。
Light rays beautiful to behold will thus be perfected.
光明美妙莊嚴由此得以圓滿成就。
“ ‘Sending forth what are called illuminating light rays
「『發出被稱為光明的光明
That eclipse even the light rays of the gods,
遮蔽了諸天的光明，
Illuminating all particles and darkness,
照亮一切微塵和黑暗，
These lights that bring benefit to the world illuminate everything.
這些為世界帶來利益的光明照亮了一切。
“ ‘Those sentient beings inspired by that light
「那些受到那光明啟發的眾生
All hold lamps for the sake of worshiping the Victor.
都為了供養勝者而持燈。
Because they hold lamps for the sake of worshiping the Victor,
因為他們為了禮敬勝者而點燃燈火，
They will become victors who are lights of the world.
他們將會成為世間的燈光的勝者。
“ ‘Offering to the victors lamps that burn mustard seed oil and that burn butter,
「供養勝者以芥子油燈和黃油燈，
And torches of grass, wood, reeds, or bamboo,
以及草、木、蘆葦或竹子製成的火焰。
And precious lanterns of fragrance and elixir,
以及香氣和仙藥製成的珍貴燈籠，
They thus attain the status of illuminators.
他們因此獲得了照明者的地位。
“ ‘They emanate light rays called liberators,
「他們發出名為解脫者的光明，
And any sentient beings inspired by that light
而任何受到那光明啟發的眾生
Gird themselves with armor for the sake of liberating sentient beings
為了解救眾生而披上救度的護甲
From the ocean of existence with its extensive craving.
從充滿渴愛的輪迴海中。
“ ‘Those who gird themselves with armor for the sake of liberating sentient beings
那些為了解脫眾生而披上盔甲的人
From the ocean of existence with its extensive craving
從輪迴海和廣大的渴愛中
Will free beings from the four rivers.
將解脫眾生免於四流。
They are shown the city of the bliss of nirvāṇa.
他們被顯示涅槃樂的城市。
“ ‘Having made numerous ford landings and bridges,
「已經建造了許多渡口、著陸點和橋梁，
They provide boats to rescue those on river routes.
他們提供船隻來救度在四流中的眾生。
By praising the peace of eradicating conditioned things,
通過讚頌消滅有為法的寂靜與平和，
They thus achieve liberating light rays.
他們因此成就解脫的光明。
“ ‘They emanate light rays that quench thirst,
「他們放出光明止渴，
And any sentient beings inspired by that light
任何被那光明所啟發的眾生
Shun thirst for the sense objects
遠離對境界的渴愛
And strive to acquire a taste for savoring the Dharma. [F.71.a]
並努力獲得品嚐法的滋味。
“ ‘By shunning thirst for sense objects
「透過迴避對境界的渴求
And striving to attain a taste for savoring the Dharma,
並努力追求品嚐法的樂趣，
They will become buddhas who shower down rains of nectar of immortality.
他們將成為佛，降下甘露的雨。
Thus they will quench the craving of the thirst of the world.
這樣他們就能滅盡世間的渴愛之渴。
“ ‘Ponds, rivers, wells, river banks, and lakes
「池塘、河流、水井、河岸和湖泊
Are turned into things that advance the attainment of awakening,
都轉變成了能夠促進菩提成就的東西。
And by disparaging lust while praising meditative concentration,
通過貶低欲望而讚揚定，
They will achieve the quenching of craving.
他們將達成渴愛的息滅。
“ ‘They emanate gladdening light rays,
「他們發出令人歡喜的光明，
And any sentient beings inspired by that light
而任何受到那光明啟發的眾生
Will feel very glad and will conceive the thought:
會感到非常歡喜，並生起這樣的念頭：
“I will become a self-arisen one for the sake of supreme awakening!”
「我將為了最高覺悟而成為自然而生的覺者！」
“ ‘By causing the compassionate one’s body, which is ornamented by marks,
「藉由使慈悲者的身體，以標記裝飾，
To sit upon a lotus seat,
坐在蓮花座上，
And by always praising the qualities of the Buddha,
並且經常稱讚佛的功德，
They achieve gladdening light rays.
他們獲得令人歡喜的光明。
“ ‘Emanating pleasing light rays,
放射令人歡悅的光明，
Sentient beings impelled by that light
眾生被那光明所驅動
Will always please the Buddha,
將永遠令佛歡喜，
Always please the Dharma, and always please the Saṅgha.
常常歡喜法，常常歡喜僧伽。
“ ‘After always pleasing the Buddha,
「『在總是令佛歡喜之後，
Always pleasing the Dharma, and always pleasing the Saṅgha,
常恆喜悅於法，常恆喜悅於僧伽，
They attain the Buddha, Dharma, and assembly of the exalted,
他們證得佛、法與殊勝的僧伽。
Perpetually gain friends, and attain insuperable patience.
永遠獲得善友，成就不可超越的忍辱。
“ ‘With an awareness of the Buddha and encouraging many sentient beings
「以佛心而勸勉眾多的眾生
To worship the Dharma and highest assembly,
禮敬法和最勝的眾生聚集。
Through expressing the qualities of the thought of awakening
透過表達菩提心的功德
They will therefore achieve pleasing light rays.
因此他們將獲得喜悅的光明。
“ ‘They emanate light rays of gathering merit,
「他們放出了聚集功德的光明，
And any sentient beings inspired by that light
而且任何受到那光明所啟發的眾生
Will strive to attain the highest awakening
將努力追求最高的菩提
And will give manifold and numerous gifts.
將會給予眾多廣大的供養。
“ ‘When giving gifts without limitation,
「當無限制地布施禮物時，
They satisfy the wishes of the recipients,
他們滿足受施者的願望。
And through granting the gift of all their wishes,
並且通過賜予一切所願的禮物，
They achieve light rays of gathering merit.
他們成就聚集功德的光明。
“ ‘They emanate light rays endowed with gnosis ,
「他們放射出具有般若的光明，
And any sentient beings inspired by that light,
任何被那光明所啟發的眾生，
Through the avenue to a single Dharma teaching,
通過一個法教的途徑，
Instantly understand the avenues to numerous Dharmas. [F.71.b]
立即領悟眾多法的途徑。
“ ‘By causing sentient beings to uphold the opening of the Dharma,
「透過讓眾生持守法的開顯，
Gnosis that ascertains its meaning will open up.
能夠確定其意義的般若將會開啟。
And by expressing the words and meaning of the Dharma,
通過表達法的言詞和義理，
They achieve light rays endowed with gnosis .
他們成就具有般若的光明。
“ ‘They emanate light rays of the lamp of discriminating wisdom,
「他們發出分別慧燈的光明，
And any sentient beings inspired by that light
任何被該光明啟發的眾生
Will immerse themselves in teachings on things being empty, without self,
將沉浸在關於諸法空性、無我的教導中，
Unborn, unarisen, and without nature.
未生、未起、無自性。
“ ‘And by teaching that phenomena lack an owner, are empty, lack an agent,
「並且藉由教導現象沒有所有者、空、沒有作用者，
And are like a magical illusion or a mirage, like the reflection of the moon in water,
並如同魔法幻化、陽焰、水中月影，
Like a dream, and like a reflection in a mirror,
如同夢境，如同鏡中的影像，
They will achieve the lamp of discriminating wisdom.
他們將證得分別慧的燈。
“ ‘They emanate light rays that are miracles of the Dharma,
「他們放射出的光明是法的奇蹟，
And sentient beings inspired by that light
被那光明所啟發的眾生
Will attain the dhāraṇī of inexhaustible patience
將能夠獲得無盡忍辱的陀羅尼
and maintain the treasure house of all tathāgatas.
並護持一切如來的寶藏。
“ ‘Thoroughly securing benefits for those who maintain the Dharma,
「徹底為持法者獲得利益而努力，
They will protect the seers by means of Dharma
他們將以法保護仙人。
And protect living beings by means of Dharma,
並用法保護眾生，
And they will achieve light rays that are miracles of the Dharma.
他們將成就法的奇跡所發出的光明。
“ ‘They emanate light rays imbued with generosity,
「他們放出充滿布施的光明，
And any greedy sentient beings inspired by that light,
而任何受那光明啟發的貪心眾生，
By learning that wealth is impermanent and instable,
通過學習財富是無常且不穩定的，
Will come to always delight in giving things away.
將會永遠歡喜布施。
“ ‘All greed-filled sentient beings that are obstinate and difficult to train,
「所有貪欲充滿的眾生，性質頑固，難以教化，
By learning that objects of wealth are like clouds in a dream,
通過領悟財物如夢中的浮雲一樣，
Happily increase their acts of generosity,
歡喜增進他們的布施行為，
And therefore achieve light rays imbued with generosity.
因此成就充滿布施的光明。
“ ‘They emanate light rays of freedom from pain,
「他們放射出遠離痛苦的光明，
And any sentient beings of impure moral discipline inspired by that light
而且任何具有不清淨戒律的眾生，受到那光明啟發，
Will come to observe pure moral discipline,
將會修持清淨的戒律，
Conceiving the thought, “I will become a self-arisen one.”
心想：「我將成為自然而生的人。」
“ ‘By encouraging many sentient beings to observe moral discipline
「藉由勸勵眾多眾生奉持戒律
And to engage in pure paths of virtuous deeds,
並且參與純淨的善行路徑，
And by making them generate the thought of awakening,
並使他們生起菩提心，
They will achieve light rays of freedom from pain.
他們將會成就離苦的光明。
“ ‘They emanate light rays imbued with arrays of patience,
「他們放射出充滿忍辱陣列的光明，
And any impatient sentient beings inspired by that light
凡是任何缺乏忍辱的眾生受到那光明的啟發
Will avoid anger, malice, and pride, [F.72.a]
將會避免瞋恚、惡意和慢。
And come to always appreciate patience.
並因此常常開始欣賞忍辱。
“ ‘Hence they patiently endure harm inflicted by sinful beings,
「因此他們忍辱接受罪惡眾生所加害的傷害，
And, for the sake of awakening, they do not engage in quarrels.
為了菩提的緣故，他們不參與爭執。
By always expressing praise for the qualities of patience,
通過時常讚歎忍辱的功德，
They achieve light rays imbued with arrays of patience.
他們成就了具有忍辱境界的光明。
“ ‘They emanate light rays imbued with purification,
「他們放射出融含淨化的光明，
And any lazy sentient beings inspired by that light
任何被那光明所啟發的懶惰眾生
Will practice suitable exertion
將會修習適當的精進
And make offerings with untiring application to the Three Jewels.
並以不懈怠的心向三寶作供養。
“ ‘Having practiced suitable ways of exertion
「經過修習適當的精進方式
For making offerings with untiring application to the Three Jewels,
為了不厭倦地向三寶做供養，
They transcend the paths of the four māras
他們超越了四魔的道路
And quickly reach highest awakening.
並迅速證得無上菩提。
“ ‘Inspiring many sentient beings to exert diligence,
「激勵眾多眾生而精進，
Having made offerings to the Three Jewels
已經供養三寶
By supporting the holy Dharma in times of exhaustion,
在疲憊的時代，透過護持神聖的法。
They therefore achieve light rays imbued with purification.
他們因此獲得充滿淨化的光明。
“ ‘They emanate light rays that pacify,
他們發出令人寧靜的光明，
And the minds of any agitated sentient beings inspired by that light
被那光明所啟發的任何躁動眾生的心念
Will understand and turn toward meditative attainments
會領悟並趣向禪定的成就
Once they are freed from desire, hatred, and confusion.
一旦他們從貪欲、瞋恨和愚癡中解脫出來。
“ ‘After strictly avoiding association
「嚴格避免來往
With those who have faulty dealings with sinful friends,
與那些與邪惡朋友有不正當往來的人。
By praising the virtues of tranquil meditative concentration in solitude,
通過稱讚在獨處中寧靜的定的德行，
They achieve light rays that pacify.
他們成就了能夠安撫的光明。
“ ‘They emanate light rays imbued with arrays of discriminating wisdom,
他們發出充滿種種分辨之慧的光明，
And any sentient beings of defective understanding inspired by that light
而任何理解有缺陷的眾生，受到那光明的啟發
Will learn, gaining an awareness
將獲得認識
Of truth, dependence, ways of emancipation, and the faculties.
諦、緣起、解脫之道，以及眾生的根。
“ ‘After learning, realizing an awareness of
「學習後，獲得對於
Truth, dependence, ways of emancipation, and the faculties,
諦、緣起、解脫之道及根。
And attaining the absorption of the lamp of the sun,
並且證得太陽燈的三昧。
They will become victors who make discriminating wisdom shine brightly.
他們將成為勝者，使分辨智慧閃耀耀眼光芒。
“ ‘Giving up the wealth of their kingdoms and selfish disappointments,
「放棄他們王國的財富和自私的失望，
Any Dharma they may seek for the sake of awakening,
任何他們為了菩提而尋求的法，
When they devotedly explain that Dharma,
當他們虔誠地宣說那個法時，
Will make them attain light rays imbued with arrays of discriminating wisdom.
將使他們獲得充滿辨別慧的光明。
“ ‘They emanate light rays imbued with buddhas,
「他們發出充滿佛的光明，
And any sentient beings inspired by that light
而且任何受到那光明啟發的眾生
Will behold those inconceivably many thousands of buddhas
將會看到那些不可思議的無數千位佛
Seated upon their noble lotus seats. [F.72.b]
坐在殊勝的蓮花座上。
“ ‘By describing the great qualities of the buddhas and of their emancipations,
「透過描述佛的偉大功德和他們的解脫，
And the infinite magical powers of a buddha,
以及佛的無盡神通，
And by describing in detail the powers and magical displays of a buddha,
並詳細描述佛的力量和神變，
They will then achieve light rays imbued with buddhas.
他們將會成就被諸佛所充滿的光明。
“ ‘They emanate light rays that grant protection from danger,
「他們放射出能夠保護眾生免於危難的光明，
And any danger-afflicted sentient beings touched by that light
任何被那光明觸及且受到危難困擾的眾生
Will become freed from all dangers such as that of evil spirits or planets causing paralysis,
將會從鬼神或星宿導致的失去知覺等各種危難中解脫出來，
Or being bound and beaten to death, or being in the initial stages of serious illnesses.
或者被綑綁毆打致死，或者正處於嚴重疾病的初期階段。
“ ‘Protecting sentient beings by granting protection from danger,
「保護眾生，賜予危險中的保護，
Preventing living beings and animals from being killed,
防止眾生和動物被殺害，
And protecting those in danger and those seeking refuge,
並保護處於危難中的眾生和尋求庇護的眾生，
They achieve light rays that grant protection from danger.
他們成就光明，賜予眾生免於危險的保護。
“ ‘They emanate light rays that create all kinds of happiness,
他們發出光明，創造各種幸福，
And any ill people touched by that light
凡是被那光明照觸的患病眾生
Become freed in all respects from the suffering of their illnesses.
完全脫離疾病的苦。
They also attain the happiness of meditative concentration and absorption.
他們也獲得定與三昧的喜樂。
“ ‘Giving them curative medicines, roots,
「賜予他們治療的藥物、根莖，
Jewels, elixirs, fragrances, unguent oils,
珠寶、仙藥、香料、膏油，
Brown sugar, honey, milk, butter,
紅糖、蜂蜜、牛奶、牛油，
Mustard seed oil, or food and drink, they attain health.
芥子油、或飲食，他們獲得健康。
“ ‘They emanate light rays that display the Buddha,
「它們放出光明顯現佛，
And any people inspired by those lights who have reached the last moments of life,
任何受到那些光明啟發、已臨近生命終點的人們，
Remembering the Buddha, will see the Buddha
憶念佛，就會看見佛
And after death will go to realms where buddhas dwell.
死後將往生到諸佛居住的淨土。
“ ‘Remembering the Buddha at the time of death,
「『在臨終時憶念佛，
The uplifting bodily form of the Victor is revealed,
勝者殊勝的身形得以顯現，
And expressing at the time of death that the Buddha is sent forth as refuge,
在臨終時表達將佛作為皈依而送出，
They achieve light rays that display the Buddha.
他們成就了展現佛陀的光明。
“ ‘They emanate light rays that expound the Dharma,
「他們發出光明，宣說法。
And any sentient beings inspired by them
任何受到他們啟發的眾生
Will cause the Dharma to be read, recited, and written in texts
將會使法得以被誦讀、受持和著寫於經典之中
And will always feel a devotional appreciation of the Dharma.
並且將始終對法懷有虔誠的讚仰心。
“ ‘When famines of Dharma occur, they will expound the Dharma
「當法饑荒發生時，他們將講說法
And satisfy the hopes of those searching for Dharma.
並滿足尋求法的人們的期望。
By saying “Exert yourselves in Dharma!” they will encourage motivation toward the Dharma.
他們會說「在法上努力吧！」來鼓勵人們對法的精進心。
They achieve the expounding of Dharma.
他們成就了法的演說。
“ ‘In order to encourage the sons of the Buddha,
「為了鼓勵佛的兒子們，
They emanate light rays imbued with sweet sounds,
他們放射出充滿甜美聲音的光明，
And whatever sound streams occur in the threefold universe,
而且三界中所有發生的聲音流，
All are heard as the Buddha’s voice.
一切都被聽聞為佛的聲音。
“ ‘By praising the Great Seer through secret eulogies [F.73.a]
「『通過秘密讚頌來讚美大仙
</end>
For the sake of the sound of the Victor’s voice,
為了勝者的聲音，
And by loudly ringing for all living beings
並且為了所有眾生而大聲敲響
The cymbals and large bells that are given as gifts,
作為禮物獻上的鉦和大鐘，
They achieve light rays that have sweet sounds.
他們獲得具有甘美聲音的光明。
“ ‘They emanate light rays that grant immortality,
「他們發出光明，賜予眾生不死之身，
And any sentient beings inspired by them
而任何受到它們啟發的眾生
Will avoid all careless behavior
將會避免所有懈怠的行為
And will devote themselves to cultivating every good quality.
並將致力於培養一切善法。
“ ‘By teaching, “Conditioned things are always unpleasant
「以教導『有為法常是不悅
And are filled with many afflicting sufferings,
並且充滿了許多令人煩惱的苦。
While cessation is always pleasant and peaceful,”
而涅槃常是寂靜安樂的，
They attain light rays that grant immortality.
他們獲得了賦予永恆不滅的光明。
“ ‘They emanate light rays imbued with special features,
「他們發出具有特殊功德的光明，
And any sentient beings inspired by them
任何受到他們啟發的眾生
Hear the special features of the victors’ moral conduct,
聽聞勝者的戒律的特殊特質，
The special features of their absorption, and special features of discriminating wisdom.
他們三昧的特殊功德，以及分別慧的特殊功德。
“ ‘By giving praise for the sake of awakening and by greatly extoling with the words,
「『以讚歎菩提為目的，並以偉大的言詞大力稱頌，
“The Great Muni’s royal law is best,
「大牟尼的王法最殊勝，
His absorption is best, and his discriminating wisdom is best!”
他的三昧是最殊勝的，他的分別慧也是最殊勝的！
They thus achieve light rays imbued with special features.
他們因此成就了具有特殊功德的光明。
“ ‘They emanate light rays imbued with arrays of jewels,
「他們放射出光明，充滿著各種珍寶的光輝，
And any sentient beings inspired by them,
而且任何受到他們啟發的眾生，
After attaining inexhaustible treasures of jewels,
獲得無盡的寶珠財寶之後，
Will worship the Great Seer through the best of jewels.
將用最殊勝的珍寶來禮拜大仙。
“ ‘They offer jewels of the Victor and stūpas.
'他們獻供勝者的寶石和塔。
By attracting defilement-filled living beings with jewels
用珍寶吸引煩惱充滿的眾生
And offering jewels to the victors,
並向勝者供養珠寶，
They achieve light rays imbued with arrays of jewels.
他們成就遍滿珍寶的光明。
“ ‘They emanate light rays imbued with distinctive fragrance,
他們發出帶有獨特香氣的光明。
And any sentient beings inspired by them,
凡是受到這些光明啟發的眾生，
Having smelled the pleasant otherworldly fragrance,
聞到了美妙的超世間香氣，
Will ascertain the qualities of the Buddha.
將能夠確定佛的功德。
“ ‘Having worshiped well the Chief among Humans through offerings,
「『用美妙的供養恭敬禮拜人中尊，
Using human and divine fragrance and unguent oils,
用人間和天界的香料與膏油，
And fashioning victors’ bodies and stūpas from fragrances,
用香氣塑造勝者的身體和塔。
They achieve light rays imbued with distinctive fragrance.
他們獲得充滿獨特香氣的光明。
“ ‘They emanate light rays imbued with myriad arrays ,
「他們發出具有無數陣列的光明，」
And with various banners, flags, and superior parasols,
並且用各種旗幡、寶蓋和殊勝的傘蓋。
And with cymbals ringing out and filling the air with incense smoke,
伴隨著鐘鼓聲聲鳴響，香煙彌漫虛空。
The noble palace is decorated by flowers that are strewn about.
高貴的宮殿由散落的花朵所裝飾。
“ ‘Welcoming the victors with the ringing of cymbals,
'用鈸聲迎接勝者，
They worship the Buddha with flowers, unguent oils, incense,
他們用花朵、膏油、香來禮拜佛。
Scented powders, banners, flags, and superior parasols. [F.73.b]
香粉、幡旗和殊勝傘蓋。
Thus will they achieve light rays imbued with myriad arrays .
這樣他們就會獲得充滿無數陣列的光明。
“ ‘They emanate light rays that greatly illuminate ,
「他們發出光明，大大照亮了，
And the lands become as flat and smooth as the palm of one’s hand.
大地變得平坦光滑，如同手心一樣。
Having purified the locales of stūpas and seers,
已經淨化了塔和仙人的住處，
They thus achieve light rays that greatly illuminate .
他們因此成就了光明大放光彩。
“ ‘They emanate light rays wreathed in clouds,
「他們發出被雲層環繞的光明，
And the clouds that gather shower down fragrant rain,
那些聚集的雲朵降下芬芳的雨水，
And by sprinkling the circumambulation path around a stūpa with scented water,
用香水灑淨塔周圍的繞行之路，
They achieve light rays wreathed in clouds.
他們成就了被雲朵環繞的光明。
“ ‘They emanate light rays in the form of flickering arrays,
「他們發出光明，如同閃爍的光陣，
And they make those lacking clothing possess garments and ornaments.
他們使得那些缺乏衣著的人擁有衣服和裝飾品。
By giving clothing, raiment, and various necklaces,
通過布施衣服、衣裳和各種項鍊，
They achieve light rays in the form of flickering arrays.
他們成就了呈現閃爍陣列形式的光明。
“ ‘They emanate light rays endowed with food with the best of tastes,
他們放射出具有最上美味食物的光明，
And they cause those who are hungry to attain food with the best of tastes.
他們使那些飢餓的眾生獲得最上好味道的食物。
By giving them food and drink and various foods with the best of tastes,
通過施與他們食物、飲料和各種最美好滋味的食物，
They achieve light rays endowed with food with the best of tastes.
他們成就了具足最上美味食物的光明。
“ ‘They emanate light rays that reveal wealth,
「他們散發光明來顯現財富，
And poor people attain treasures of jewels.
貧窮的人獲得珠寶的財寶。
By offering inexhaustible treasure deposits to the Three Jewels,
通過向三寶供養無盡的寶藏，
They attain light rays that reveal wealth.
他們獲得能夠顯現財富的光明。
“ ‘They emanate light rays that purify the eyes,
「他們發出淨化眼睛的光明，
And at that time the blind see various shapes.
在那個時候，盲人能看見各種形狀。
By offering lamps to the victors and their stūpas,
通過向勝者及其塔供養燈，
They achieve light rays that purify the eyes.
他們獲得淨化眼睛的光明。
“ ‘They emanate light rays that purify the ears,
「他們發出光明淨化耳根，
And as a result, those with defective ears will hear many sounds.
因此，那些耳根有缺陷的人將能聽聞許多聲音。
By offering cymbals to the victors and their stūpas,
通過向勝者及其塔供養鈸，
They achieve light rays that purify the ears.
他們成就了淨化耳朵的光明。
“ ‘They emanate light rays that purify the nose,
「他們放射出淨化鼻根的光明，
And the audience will smell fragrances never before smelled.
而且聽眾會聞到從未聞過的香氣。
By offering fragrances to the victors and their stūpas,
通過向勝者及其塔供養香氣，
They will achieve light rays that purify the nose.
他們將獲得淨化鼻根的光明。
“ ‘They emanate light rays that purify the tongue,
「他們發出淨化舌根的光明，
And with sweet, pleasant sounds praise the Buddha.
並以甘美悅耳的聲音讚歎佛。
Avoiding unpleasant, coarse sounds
避免不悅、粗糙的聲音
And using soft speech, they achieve light rays that purify the tongue.
並用柔和的言語，成就淨化舌根的光明。
“ ‘They emanate light rays that purify the aspects of form,
他們發出淨化色相的光明。
And those with defective sense faculties will gain working ones.
那些六根有缺陷的人將獲得圓滿的六根。
Through bowing their bodies to the bodily forms of the victors
通過向勝者的身相頂禮而行
And the victors’ stūpas, they achieve a purified body. [F.74.a]
勝者的塔，他們成就了清淨的身體。
“ ‘They emanate light rays that purify the mind,
「他們放射出淨化心識的光明，
And all mad people will become sane.
一切狂亂的人都會恢復心智。
By causing the mind to go after the faculty of absorption,
通過使心去追隨三昧的能力，
They achieve light rays that purify the mind.
他們成就能淨化心靈的光明。
“ ‘They emanate light rays that purify the body,
「他們放射出淨化身體的光明，
And human rulers see inconceivably many buddha bodies.
而人間的統治者看到無量無邊的佛身。
By painting many pictures of buddhas of various kinds
通過繪製各種不同佛陀的許多圖像
And by ornamenting stūpas, they achieve light rays that purify the body.
通過裝飾塔，他們成就了淨化身體的光明。
“ ‘They emanate light rays that purify sounds,
「他們發出淨化聲音的光明，
And they understand sounds to be non-sounds, empty.
他們理解聲音是非聲音、是空的。
By teaching sounds to be “like an echo, since they arise through conditions,”
通過教導聲音「如同回音，因為它們是由因緣而生」，
They achieve light rays that purify sounds.
他們成就了能夠淨化聲音的光明。
“ ‘They emanate light rays that purify scents,
「他們發出光明淨化香氣，
And all scents become the best scents of all.
而且一切香氣都成為所有香氣中最殊勝的香氣。
Washing the stūpas of the victors with water scented with the best fragrance,
用最上妙香的香水清洗勝者的塔。
Such are the lights of the field of awakening.
這就是菩提之地的光明。
“ ‘They emanate light rays that purify tastes,
「他們放射光明來淨化滋味，
And foods and drinks, whether poisonous or wholesome, will have the finest of tastes.
食物和飲料，無論是有毒的或有益的，都將具有最上等的味道。
All those finest tastes are the light rays that are offered
這些最上等的滋味就是獻供給佛及聲聞或其父母的光明。
To the buddhas and śrāvakas or to their parents.
供養給佛和聲聞或他們的父母。
“ ‘They emanate light rays that purify touch,
「他們散發出淨化觸覺的光明，
And all rough sensations become smooth and pleasant.
一切粗糙的感受都變成了柔順和愉悅的。
A great shower of sharp weapons such as short spears, tridents, swords, and long arrows
大量銳利的武器如短矛、三叉戟、刀劍和長箭的雨落
Will become as smooth as a garland of flowers and like lotuses.
將會變得如花環般光滑，如蓮花一樣柔軟。
“ ‘That is the light from offering
「那就是供養的光芒
Soft and smooth, very fine quality cotton cloth,
柔軟光滑、質地極細的棉布，
Spreading it out on the ground for the victors to tread upon,
將其鋪展在地上供勝者踩踏。
With flowers, unguent oils, soft robes, necklaces, and canopies.
用鮮花、膏油、柔軟的袈裟、項鍊和華蓋供養。
“ ‘They emanate light rays that purify phenomena,
「他們散發出淨化現象的光明，
And thus satisfy all the aspirations that have come from hearing
因而滿足所有從聽聞而生起的願望
The inconceivable teachings that have issued
從不可思議的教導發出
From all the hairs of all the victors who work for the benefit of the world.”
從一切為世間利益而努力的勝者的一切毛孔中。
“ ‘Their nature has not arisen through conditions.
「他們的本性並未由因緣而生起。
By teaching, “The body of the victors is the dharmakāya
通過教導說「勝者的身體就是法身
And its ultimate nature always abides like space,”
其究竟本性恆常如虛空而安住。
They will achieve the purification of phenomena.
他們將成就現象的淨化。
“ ‘Such and other avenues of light rays,
「像這樣和其他的光明道路，
Numbering as many as the grains of sand of the river Ganges,
數量如同恆河沙粒那般眾多，
Will appear from a single hair pore of the seers,
將從仙人的單根毛孔中顯現出來，
And each will have its specific karmic connection. [F.74.b]
而且每一道光明都將具有其特定的業力聯繫。
“ ‘Just as they appear from a single pore,
「就像它們從一個毛孔中出現一樣，
So light rays numbering as many as the sands of the Ganges
因此，光明數量如同恆河沙粒般眾多
Will shine from every pore without exception.
將從每一個毛孔中發出光明，毫無例外。
Such is the magical display of the absorption of the seer.
這就是仙人三昧的幻變。
“ ‘By whichever qualities any light rays are achieved,
「以何等光明而得成就，
Those are qualities with which one was formerly associated.
那些是過去曾經相關的特質。
Thus, it is from these qualities that the light rays manifest.
因此，光明是從這些品質而顯現的。
Such is the magical display of the gnosis of the seer.
這就是仙人的般若幻變。
“ ‘Thus, those who were previously associated with merit
「因此，那些先前與功德相連的人
And whoever subsequently offered their supplications
而凡是隨後向其獻上祈禱的人
And whoever thus beheld the light rays and accumulated merit—
凡是這樣見到光明並積累功德的人——
It is they who will know such light rays.
他們就會了知這樣的光明。
“ ‘Whoever performed meritorious acts and gathered virtue,
「凡是行功德而聚集德行的人，
And whoever worshiped the buddhas
凡是禮拜諸佛的人
And longed and strove for the qualities of buddhahood—
並且渴望、努力追求佛果的功德——
All were urged and inspired by the light rays.
一切眾生都受到光明的激勵和啟發。
“ ‘For example, even though a blind person cannot see the sun,
「譬如，雖然盲人看不見太陽，
It is not the case that it does not exist; it arises for people in the world.
不是不存在，而是對世間的人而言，它生起了。
Those possessing eyes, when they know that the sun is rising,
具有眼睛的人，當他們知道太陽升起時，
All engage in their own respective kinds of work.
都各自從事自己特有的工作。
“ ‘Just so, even though those light rays of sublime beings
「正如此，雖然那些殊勝眾生的光明
Have certainly come into being, they are not seen by those afflicted by error
確實已經出現，但是被錯誤所苦惱的人們看不到
Or by ordinary people of poor devotion.
或者被缺乏虔誠心的普通人所看見。
Yet they may indeed be seen by those of vast intelligence.
然而，具有廣大智慧的人確實能夠看見。
“ ‘For example, rich people do indeed possess
「比如，富有的人確實擁有
Such things as ornaments, jewels, vehicles, palaces,
像是裝飾品、珠寶、車乘、宮殿這樣的東西，
Elixirs, unguent oils, and fragrances,
仙藥、膏油與香料，
Yet the poor lack such things.
然而貧窮的人卻缺乏這些東西。
“ ‘Just so, the light rays of sublime beings certainly exist,
「如此，聖人的光明確實存在，
Yet though they do exist, they are not seen by those afflicted by error
然而這些光明雖然存在，卻看不見被錯誤所困擾的人。
Or by people of poor devotion.
或者被薄弱信心的人所看不見。
But those of vast intelligence do see them.
但是具有廣大智慧的人卻能看見它們。
“ ‘Those who, after hearing this discrimination of light rays,
「那些聽聞了這光明的分別之後，
Feel faith, devotion, and appreciation,
生起信、虔敬和感恩之心，
Should not doubt or question
不應該懷疑或提出質疑
Whether they will consequently develop great qualities or not.
是否會因此生起廣大功德。
“ ‘They realize through an excellent absorption
「他們通過殊勝的三昧而證得
The magical array of a circle of servants
僕人圍成的魔法陣列
And project in all ten directions
並在十方投射
Peerless personal attendants, bodhisattvas.
無上的親近侍者，菩薩。
“ ‘Having magically caused the light arrays with various lotuses
「『以神通力變現出種種蓮花的光明陣列
To become the size of the billionfold universe, [F.75.a]
變成三千大千世界的大小，
They project bodies in seated postures, pervading everywhere;
他們投射出端坐的身形，遍佈一切處所；
Such is the magical display of meditative absorptions.
這就是禪定的幻變。
“ ‘Having blessed the other lotuses
「已祝福其他的蓮花
Numbering as many as the atoms of ten buddhafields,
數量如十個佛土的微塵那麼多，
Together with the retinues,
連同眷屬一起。
They will be completely surrounded by all the sons of buddhas.
他們將被所有佛的兒子完全圍繞。
They repose either in absorption or not in absorption.
他們要麼安住在三昧中，要麼不安住在三昧中。
“ ‘Those seers have matured and transformed those beings,
「那些仙人已經成熟並度化了那些眾生，
Having accomplished excellent buddhahood.
成就殊勝的佛果。
Those beings surround the great lotus.
那些眾生圍繞著大蓮花。
All of them repose there, seated with folded hands, looking ahead.
他們都安住在那裡，合掌而坐，向前凝望。
“ ‘Those that remain in absorption
「那些安住在三昧中的
Represent the ultimate nature of sublime beings,
代表崇高生命的究竟本性，
Having been surrounded by their own disciples
被自己的弟子們圍繞著
Like the moon surrounded by a constellation of stars.
如同月亮被眾星環繞。
“ ‘Just as they operate in one direction
「猶如它們在一個方向上運作
And have projected their servants, the bodhisattvas,
並且已經派遣了他們的僕人，菩薩們，
So they project in every direction;
他們就向四面八方投射；
Such is the magical display of meditative absorption.
這就是禪定的幻變。
“ ‘Having actualized the ultimate absorption
「已經成就究竟的三昧
That prevails as a net pervading every direction,
遍佈十方的網羅。
They project in all ten directions their own bodies,
他們在十方投射自己的身體，
Some in equipoise and some rising up.
有的在正定中安住，有的從正定中起身。
“ ‘In the eastern direction they rest in meditative equipoise,
「在東方，他們安住於正定中，
While in the western direction the hero rises up.
在西方時，英雄身則升起。
When in the west, they rest in equipoise,
當在西方時，他們安住在等持中，
In the east the great being rises up.
在東方，大菩薩升起。
“ ‘They operate in this manner in the ten directions.
「他們以此方式在十方運作。
While they rest in equipoise in the other directions,
當他們在其他方向安住於等持時，
Those in opposite directions rise up, rich with the quality of gnosis.
對方的諸位仙人升起，具備般若的特質。
Such is the seer’s magical display of meditative absorption.
仙人的幻變禪定就是這樣的。
“ ‘In all those innumerable buddhafields
「在所有那些無數的佛土中
That are in the eastern direction, self-arisen,
在東方方位，自然而起的，
Those beings who are in their presence, at their feet,
那些在他們面前、在他們足下的眾生，
Appear as dwelling in peaceful absorptions.
現為安住於寂靜三昧中。
“ ‘Having displayed resting in equipoise in that direction,
「在那個方向展示安住於等持中，
The hero in all the western buddhafields rises up
在所有西方佛土中的英雄站起來
And it appears that much worship is offered
並且似乎有許多供養被獻上。
In front of all the victors.
在所有勝者的面前。
“ ‘Then it appears that in all the buddhafields in the west [F.75.b]
「那時，在所有西方的佛土中，似乎
Without exception, alongside those seated buddhas,
沒有任何例外，在那些安坐的諸佛身邊，
Those attendants who are in their presence
那些在諸佛身邊的侍者們
Rest in peaceful absorption.
安住於寂靜的三昧中。
“ ‘Similarly, having displayed resting in equipoise in that direction,
「同樣地，在那個方向展現安住於等持的境界，
It appears that the hero in all the eastern buddhafields rises up,
似乎在所有東方佛土中的英雄都升起來了，
And it appears that much worship is offered
並且似乎有大量的禮敬被獻上
In front of all the victors
在所有勝者的前方
“ ‘Likewise, in the buddhafields in all directions
「同樣地，在四面八方的佛土中
Stability ensues in every direction without exception,
穩定在各個方向無一例外地隨之而來，
With some resting in equipoise and some rising up.
有些安住於等持中，有些正在起身。
And it appears the lamps of the world are being worshipped.
世界的燈明似乎正在被供養。
“ ‘They rest in equipoise in the path of the eyes,
「他們在眼根的道路上安住於等持中，
While the great being rises through the path of form.
大菩薩藉由色相的道路上升。
When those inconceivable forms are displayed,
當那些不可思議的色相顯現時，
The world with its gods grows befuddled.
世界及其諸神變得迷惑不清。
“ ‘ They rest in equipoise in the path of form
「他們在形色的道路上安住於等持
And demonstrate that the eye has the nature of being unborn and unarisen
並證明眼睛具有未生、未起的本質
And is empty and without any doer,
並且是空的，沒有任何行為者，
While the mindful one rises up from the path of the eyes.
當具備正念的人從眼根之道中起身時。
“ ‘ They rest in equipoise in the path of the ears,
「他們在耳道中安住於等持，
While the great being rises through the path of sound.
當大菩薩通過聲音的道路上升時。
In a way that makes the world with its gods grow befuddled,
以使世界及其諸天都陷入困惑的方式，
He makes his appearance in all sounds and languages.
他在一切聲音和語言中顯現。
“ ‘They rest in equipoise in the path of sound
「他們在聲音的道路中安住於等持
And demonstrate that the ear has the nature of being unborn and unarisen
並証明耳根具有未生未起的本質
And is empty and without any doer,
並且是空的，沒有任何施事者，
While the mindful one rises up from the path of the ears.
當具正念者從耳根的路徑中升起時。
“ ‘They rest in equipoise in the path of the nose,
「他們在鼻根的路上安住於等持，
While the great being rises through the path of smells.
當大菩薩通過香氣之路而上升時。
In a way that makes the world with its gods grow befuddled,
以使包括諸天在內的世界都陷入迷茫的方式。
He makes his appearance as the best of smells.
他以最殊勝的香氣之身出現。
“ ‘They rest in equipoise in the path of smells
「他們在香氣的路徑中安住於等持
And demonstrate that the nose has the nature of being unborn and unarisen
並且演示鼻根具有未生未起的性質
And is empty and without any doer,
而且是空的，沒有任何的做者。
While the mindful one rises through the path of the nose.
當具念者經由鼻識的道路而生起時。
“ ‘They rest in equipoise in the path of the tongue,
「他們在舌根的道路中安住於等持，
While the great being rises through the path of all the best tastes.
當大菩薩通過一切最美味的道路而上升時。
In a way that makes the world with its gods grow befuddled,
以使世界連同天神都變得困惑迷茫的方式。
The great being possesses the supreme tastes. [F.76.a]
大菩薩具足了最勝妙味。
“ ‘They rest in equipoise in these supreme tastes
「他們在這些最高妙味中安住於等持
And demonstrate that the tongue has the nature of being unborn and unarisen
並示舌具有未生未起的本性
And is empty and without any doer,
並且是空的，沒有任何作者。
While the mindful one rises through the path of the tongue.
當心念者從舌根之道而升起時。
“ ‘They rest in equipoise in the path of the body,
「他們安住在身體之路的等持中，
While the great being rises through the path of touch.
當大有情者通過身觸之道而上升。
In a way that makes the world, together with its gods, grow befuddled,
以令世間及其天神都陷入困惑的方式。
He makes his appearance as all sensations that cause pleasure in the world.
他以世間一切帶來樂受的感受而顯現。
“ ‘They rest in equipoise in the path of touch
「他們在觸覺的道路中安住於等持
And demonstrate that the body has the nature of being unborn and unarisen
並證明身體具有未生未起的本質
And is empty and without any doer,
並且是空的，沒有任何施事者。
While the mindful one rises through the path of the body.
當有念者通過身體之路而上升。
“ ‘They rest in equipoise in the path of mind.
「他們在心的道路中安住於等持。
While the great being rises through the path of phenomena.
大存在者透過現象的路徑而升起。
In a way that makes the world with its gods grow befuddled,
以令世界及其諸天都感到迷惑的方式，
He makes his appearance abiding in phenomena.
他以安住於現象之中的方式示現。
“ ‘They rest in equipoise in the path of phenomena
「他們在現象之道中安住於等持
And demonstrate that the mind has the nature of being unborn and unarisen
並證明心具有不生不起的自性
And is empty and without any doer,
是空的，沒有任何行為者。
While the mindful one rises through the path of mind.
正念者沿著心的路徑上升。
“ ‘They rest in equipoise within the bodies of infants,
「他們在嬰幼兒的身體中安住於等持，
While he rises through those living in the vigor of youth.
當他通過那些處於童子精進中的眾生而上升時。
They rest in equipoise in the vigor of youth,
他們在童子的精進中安住於等持，
While he rises through bodies old and decrepit.
他在衰老敗壞的身體中上升。
“ ‘They rest in equipoise within bodies old and decrepit,
「他們在老邁衰弱的身體中安住於等持，
While he rises through the bodies of faithful female lay followers.
他則升起於有信的女性信徒的身體之中。
They rest in equipoise within the bodies of faithful female lay followers,
她們在信心堅定的女性在家眾的身體中安住於等持，
While he rises through the bodies of faithful laymen.
而他則遍歷於有信的俗家男眾的身體中。
“ ‘They rest in equipoise within the bodies of faithful laymen,
「他們在具有信心的在家男眾的身體中安住於等持，
While he rises through the bodies of fully ordained nuns.
當他從具足戒的比丘尼的身體中上升時。
They rest in equipoise within the bodies of fully ordained nuns,
他們在具足戒的比丘尼身體內安住於等持中，
While he rises through the bodies of learned fully ordained monks.
他遍歷於有智慧的具足戒比丘的身體中。
“ ‘They rest in equipoise within the bodies of learned fully ordained monks,
「他們在具足戒的博學比丘的身體內安住於等持，
While he rises through the bodies of trainees and non-trainees.
他穿過學人與非學人的身體而升起。
They rest in equipoise within the bodies of trainees and non-trainees,
他們在見習者和非見習者的身體中安住於等持。
While he rises through the bodies of buddhas of conditions.
他在緣覺佛的身體中升起。
“ ‘They rest in equipoise within the bodies of buddhas of conditions,
「他們在緣覺佛的身體中安住於等持，
While he rises through the supreme embodiments of buddhas. [F.76.b]
他在佛的最勝身中升起。
They rest in equipoise within the supreme embodiments of buddhas,
他們在佛的最高身體中安住於等持，
While he rises through the form bodies of gods.
他透過諸天的色身而上升。
“ ‘They rest in equipoise within the bodies of gods,
「他們在諸天的色身中安住於等持，
While he rises through the bodies of great-magical-wonder nāgas.
當他透過大神通奇蹟龍的身體而上升時。
They rest in equipoise within the bodies of great-magical-wonder nāgas,
他們在大神力奇異龍的身體中保持等持，
While he rises through the bodies of great-magical-wonder yakṣas.
當他上升通過具有大神變奇跡的夜叉的身體時。
“ ‘They rest in equipoise within the bodies of great-magical-wonder yakṣas,
「他們在具有大神通奇蹟的夜叉身體內安住於等持，
While he rises through the bodies of all bhūta evil spirits.
他在遍及一切鬼神的身體中上升。
They rest in equipoise within the bodies of all bhūta evil spirits,
他們在所有鬼神的身體內安住於等持，
While he rises through single hair pores.
他在單一毛孔中上升。
“ ‘They rest in equipoise within single hair pores,
「他們在單根毛孔中安住於等持，
While he rises through the totality of all existing hair pores.
當他從所有存在的毛孔中升起時。
They rest in equipoise within the totality of all existing hair pores,
他們在一切有情眾生的所有毛孔中保持等持，
While he rises through the length of a single hair tip.
而他遍歷單根毛髮尖端的長度。
“ ‘They rest in equipoise within the length of a single hair tip,
「他們在一根毛髮尖端的長度內安住於等持，
While he rises through the length of all hair tips.
而他在所有毛尖的長度中上升。
They rest in equipoise within the length of all hair tips,
他們在一切毛端的長度內安住於等持，
While he rises through single extremely subtle atoms.
而他遍歷於單一極細微的原子。
“ ‘They rest in equipoise within single extremely subtle atoms,
「他們在單一極微細原子內安住於等持，
While he rises through the totality of all extremely fine particles.
當他遍歷一切極微細微塵的總體時。
They rest in equipoise within the totality of all extremely fine particles,
他們安住於等持中，遍滿於所有極微細的微粒。
While he rises through the vajra bed of the ocean.
而他從金剛海床升起。
“ ‘They rest in equipoise within the vajra bed of the ocean,
「他們在金剛海床的等持中安住，
While he rises through jewel fruits.
他於珍寶果中升起。
They rest in equipoise within jewel fruits,
他們安住於寶珠果實中的等持，
While he rises through the paths of the victors’ light rays.
當他通過勝者的光明中升起時。
“ ‘They rest in equipoise within the paths of the victors’ light rays,
「他們在勝者的光明之路中安住於等持，
While he rises through the tributary rivers of the ocean.
當他上升通過大海的支流。
They rest in equipoise within the tributary rivers of the ocean,
他們在大海的支流中安住於等持，
While the great being rises through the path of fire.
而大菩薩從火焰之路中上升。
“ ‘They rest in equipoise within the path of fire,
「他們在火的路徑中安住於等持，
While the mindful one rises through the path of air.
當具念者通過風的路徑上升時。
They rest in equipoise within the path of air,
他們在風的路徑中安住於等持，
While the great being rises through the basis of earth.
而偉大的有情者透過地大而上升。
“ ‘They rest in equipoise on the basis of earth,
「他們在地的基礎上安住於等持，
While he rises through the divine palaces of all gods.
當他升起穿越所有天神的神聖宮殿。
They rest in equipoise within the divine palaces of all gods,
他們在諸天的神聖宮殿中保持等持，
While the mindful one rises through the sky. [F.77.a]
而那位憶念者上升於虛空。
“ ‘The absorptions and emancipations
「'三昧與解脫
Of those inconceivable accumulated qualities are beyond thought.
那些不可思議的積聚功德超越思維。
All victors, giving explanations for unimaginably many eons,
所有的勝者，經過無法想像的許多劫，給予解說，
Would not be able to exhaust them.
都無法窮盡。
“ ‘Their maturing deeds for living beings are inconceivable,
「『他們成熟眾生的業行是不可思議的，
And what has been said of those by all the victors
以及所有勝者所說的那些事物
Include the magical displays of nāgas, magical displays of buddhas,
包括龍的神變、佛的神變、
And the mentally created magical displays of meditative concentration.
以及定中所化現的幻變。
“ ‘These may be explained using examples.
「這些可以用比喻來解釋。
Although there are no examples for these things that can compare,
雖然這些事物沒有能夠相比較的例子，
Skillful and knowledgeable people will quickly understand their true sense
善巧且具有智慧的人將迅速理解它們的真實含義
If they are taught by means of examples.
若以譬喻為他宣說。
“ ‘He who became a single śrāvaka
「成為單一聲聞的他
Dwelling in the power of the eight emancipations became many.
住於八種解脫的力量，變成了許多。
From the many he then transformed back into one.
從眾多又變回成一個。
He remained in meditative concentration in the sky and then made himself blaze.
他在空中入定，然後使自己燃燒起來。
“ ‘From his lower part blazed fire, while from his upper part streamed water.
「從他的下半身燃燒火焰，從上半身流出水。
Then from his upper part blazed fire, while from his lower part streamed water.
然後從他的上部迸發火焰，從他的下部流出水。
He displayed the inconceivable bodily wonder
他展現了不可思議的身體奇蹟
Of instantaneously walking, standing, lying down, and sitting.
瞬間行走、站立、躺臥和坐下。
“ ‘Even those who have little compassion
「即使那些慈悲心少的人
And do not seek awakening though they abandon the world—
不求菩提，雖然舍棄了世間——
When such inconceivable wonders of the body are displayed to them,
當這樣不可思議的身體奇蹟展現在他們面前時，
Why would they not evince the desire to benefit the beings of the world?
為什麼他們不會產生利益世間眾生的願望呢？
“ ‘The great being displays reflections such as
「大士顯現諸影像，如
The sun and moon passing through the sky,
日月在空中運行，
Shorelines of bodies of water in all directions,
四面八方水體的岸邊，
Lakes, ponds, tarns, containers,
湖泊、池塘、山間水潭、容器，
Jewels, oceans, and tributaries.
寶石、海洋和支流。
“ ‘Likewise, he projects inconceivable bodies
「同樣地，他投射出不可思議的身體
Of heroes in all ten directions.
十方英雄豪傑。
Being expert in all the emancipations of absorptions,
精通所有解脫三昧的奧祕。
He has the innate power of a tathāgata.
他具有如來與生俱來的神力。
“ ‘In a clear lake he is seen in the reflections
「在清澈的湖中，他在影像中被看見
Of four-platoon armies in all their details.
四軍隊伍的一切細節。
He is seen as swords, spears, bows, and arrows,
他顯現為劍、矛、弓和箭。
Armor, horses, and chariots.
盔甲、馬匹和戰車。
“ ‘Whatever forms he assumes, whatever places and whatever costumes,
「無論他化現什麼形象，出現在什麼地方，穿著什麼服飾，
Each and every one is seen within the water.
每一個都在水中被看見。
Yet in the water there is no notion of love and hate.
然而在水中並沒有愛與恨的觀念。
Such are the manifestations stemming from the absorption of the seer. [F.77.b]
這就是從仙人的三昧中所產生的種種顯現。
“ ‘The goddess of the ocean named Hrādinī
「海神名叫喜悅女神
Who is expert in the ways of intoning the families of languages
誰精通於唱誦語言家族的方式
Of all the creatures born in the ocean
在海中所生的一切眾生中
Is able to satisfy speakers of all languages with her own speech.
能夠用自己的言語滿足所有語言的使用者。
“ ‘If even this Hrādinī, who has attachment, anger, and delusion,
「即使這位喜悅女神，具有貪愛、瞋恚和愚癡，
Is expert in the ways of speaking in all those languages,
精通於所有那些語言的說法方式，
Then why could those who have gained control over the dhāraṇīs and powers of the Dharma
那麼為什麼已經掌握陀羅尼和法力的那些人
Not gladden the world with its gods?
不能讓世界和諸天歡喜呢？
“ ‘Tumburu’s wife Sarasvatī,
「金毘羅的妻子辯才天女，
That daughter of Brahmā sprung from his mind,
那位從梵天心中所生的梵天之女，
Who enters the minds of those who delight in truth and vow not to cause harm,
誰進入喜樂於諦且發誓不造傷害的人們的心靈，
And who influences the avenues of their thoughts and minds and mouths—
並且影響他們的思想、心識和言語的途徑——
“ ‘If even that sweet-voiced goddess, desirous and angry,
"如果即使那位聲音甜美的女神，充滿欲望和瞋恨，
Can please the world using her beautiful speech,
能用她優美的言語令世人歡喜，
Which is an element of voice in harmony with practiced austerities,
這是聲音的一個要素，與修習的苦行相和諧。
Why could those who are rich with the qualities of gnosis not do so?
那些具足般若品質的人，為什麼不能做到呢？
“ ‘A magician who is expert in spells
「一位精通咒術的魔術師
Can project many diverse forms without limit
能夠無限地投射出許多不同的形象
And can show a day or night passing in a moment, or a month, or a hundred years
也可以示現一天或一夜在瞬間流逝，或一個月，或一百年。
And can project an extensive and lovely mansion.
能夠顯現廣大莊嚴的宮殿。
“ ‘If even the desirous and angry magician
「假如貪欲和嗔恨的魔術師
Can please the world through magical wonders,
能夠以神奇的變化來取悅世間。
Then why would those who have mastered concentration, clairvoyance, and the emancipations,
那麼，為什麼已經掌握了定、神通和解脫的人們，
And who are expert in the modes of conduct, not be able to do so?
而且精通行持方式的人，怎麼不能做到呢？
“ ‘When the rulers of the gods and asuras fight,
「當諸天和阿修羅的統治者戰鬥時，
If the victorious gods defeat the asuras,
如果勝利的天神戰勝了阿修羅，
The asuras run away in fear, taking with them their parasols,
阿修羅們驚恐地逃離，帶著他們的傘蓋。
Mounts, and vehicles, with their army still clad in armor.
坐騎、車輛，他們的軍隊仍然穿著盔甲。
“ ‘If even those gods filled with desire and hatred
「如果連那些充滿貪欲和瞋恚的諸天
Project inconceivable bodily wonders,
展現不可思議的身體奇蹟，
Then why could those heroes who dwell in the might of powerful magic
那麼為什麼那些住於強大魔力之中的英雄們
Not demonstrate bodily magic?
何故不能顯現身體的神通變化？
“ ‘Erāvaṇa, that vajra-holding elephant
「愛羅跋那，那隻持金剛的象
Who became a court member to Indra and possessed great magical power,
誰成為帝釋天的朝臣，並且具有偉大的神力，
Magically projected thirty-three heads,
神力幻化出三十三個頭顱，
And on each head six tusks per mouth.
每個頭上的嘴裡各有六根象牙。
“ ‘On each of those tusks
「『在那些象牙上，
He projected seven pools filled with water, [F.78.a]
他變現出七個盛滿水的池塘，
And in each pool he projected decorations
每一個池中，他顯現了莊嚴
Of seven lotuses of various kinds.
有七種各不相同的蓮花。
“ ‘Playing with each lotus
「'在每朵蓮花中嬉戲
Were seven divine maidens who were expert in all arts.
有七位神女，她們精通各種藝術。
They played with the lord of the thirty-three gods,
她們與三十三天的天主一起嬉戲，
Who was expert in song and dance.
精通歌舞的神靈。
“ ‘That elephant, magically transforming his body,
「那隻象，用神通變化他的身體，
Befriended and associated with all the gods.
與諸天神結為友伴，相互親近結合。
He brought his way of behavior and conduct into harmony with theirs.
他將自己的行為舉止與他們的方式相互調和。
So was the magic of the supreme elephant observed.
這就是那頭至高無上的象所展現的魔力。
“ ‘If even that elephant who possessed attachment and confusion
「即使那隻具有貪著和迷惑的象
Could project such a magical projection,
能夠化現出這樣的化現，
Why could those who have mastered discriminative wisdom
為什麼那些已經掌握智慧的人
And the power of means not project magic using their hundred absorptions?
那些具足方便力的人，怎麼不能以百種三昧變化出種種神通呢？
“ ‘The god Rāhu can magically create any bodies he likes.
「羅睺天神能夠隨意化現任何身體。
He projects them, one setting foot on the diamond lode on the ocean’s floor
他變化出這些身體，一個踏上在海底的金剛礦脈上
And another journeying to the middle of the ocean.
又有另一個前往大海中央的。
He can make his head equal in height to the peak of Mount Sumeru.
他能夠讓他的頭部高度與須彌山的山峰相等。
“ ‘If even Rāhu, filled with attachment, hatred, and confusion,
「假如連充滿執著、瞋恨和迷惑的羅睺，
Could project such wonders,
能夠展現出如此奇妙的神力，
Then why could the Lamp of the World who overcame Māra
那麼為什麼世間燈能夠戰勝魔，
Not project infinite magical forms?
不能示現無量的幻化身形呢？
“ ‘The inconceivable magic of Indra is conspicuous.
「帝釋天不可思議的神通變化是顯著的。
When the gods and asura leaders went to war,
當諸天與阿修羅首領交戰時，
Ten million asuras fled, and to each of them
一千萬阿修羅逃奔，對每一個阿修羅
Indra projected himself from his own body.
帝釋天從自身投射出分身。
“ ‘The asura rulers and common ones
「阿修羅的統治者和普通的阿修羅
All knew that they were in the presence of Indra,
所有人都知道帝釋天現身於此。
And the asura rulers went mad, crying:
阿修羅統治者們因此失去理智，哭喊道：
“I am caught by the vajra-wielder!”
「我被金剛wielder所困！」
“ ‘Having seen Indra, who had magically projected a fearsome thousand-eyed form,
「看到帝釋天變現出可怖的千眼之身，
Wielding a flaming vajra in his hand,
手中執著熊熊燃燒的金剛。
His body clad in splendid, invincible armor,
他的身體穿著壯麗、無敵的鎧甲，
The asura rulers fled.
阿修羅王逃竄了。
“ ‘If he could project such magical projections for the sake of the gods’ victory
「如果他能為了天神的勝利而化現這樣的化現
Through the power of ordinary merit,
通過普通功德的力量，
Then why would those buddhas who are the refuge of all living beings without exception,
那麼為什麼那些是一切眾生無所不包的皈依處的佛，
And who possess inexhaustible merit, not be able to project such bodies?
而且擁有無盡功德的佛，難道不能化現這樣的身體嗎？
“ ‘A divine drum that encourages the gods,
「一面鼓勵諸神的天鼓，
Which was acquired through the fruition of the gods’ karmic deeds, [F.78.b]
這是由諸天的業行成熟所獲得的，
Would resound loudly from the sky
會從天空中發出巨大的聲音
When it became aware that the gods were dwelling in carelessness, saying:
當它察覺到諸神住於放逸之中時，說道：
“ ‘ “All desires are impermanent and not eternal.
「『「所有的欲望都是無常的，並非永恆。
They are base, uncertain, and of a bubble-like nature;
它們是卑劣的、不確定的，具有泡沫般的性質；
Like an illusion, mirage, or a moon reflected in water—
如同幻化、陽焰或水中月影一般—
All of existence is like a cloud in a dream.
一切存在都如同夢中的浮雲。
“ ‘ “All carelessness is a hateful, pitiful thing.
「一切放逸都是令人厭惡、可憐的事。」
It is the path of death, not the path of immortality.
這是死亡之路，而非永恆之路。
All who live carelessly
所有生活不謹慎的人
Live caught in the mouth of the great crocodile of Yama.
生活在閻魔大鱷魚的口中。
“ ‘ “Carelessness is the universal supporter of the root of suffering.
「放逸是普遍支持苦的根源。
All rebirths are disparaged by the exalted ones.
一切輪迴都被聖者所貶低。
Careless ones are confused about the objects of the senses.
不謹慎的人對於感官對象感到困惑。
Always rejoice in the power of Dharma!”
常常於法的力量中歡喜踊躍！
“ ‘Encouraged by the words of that drum, the gods of Indra
「受到那面鼓聲的鼓舞，帝釋天的眾神
Who dwelled in the divine assembly hall of Sudharmā
住在帝釋天的善法堂中的眾神
Spoke words that were as peaceful as possible and free of passion,
說出了盡可能平和、沒有貪欲的話語，
And the drum would utter that Dharma talk to all the gods.
那面鼓就會向所有天神宣說那些法語。
“ ‘Although that drum could not teach in the formless realm,
「雖然那面鼓無法在無色界傳教，
If its drum sound could thus achieve such a great purpose,
如果它的鼓聲能夠因此成就這樣的大功用，
Then why could those living buddhas who completely reveal their bodies
那麼為什麼那些完全顯現身體的活佛
Not achieve a great purpose for all living beings?
不能為一切眾生成就大事業呢？
“ ‘When the gods and asuras waged war,
「當諸天與阿修羅交戰時，
The sound of a drum that encouraged the gods
鼓聲激勵諸天的音聲
Resounded through the power of the special merit of the gods, saying:
藉著諸天的殊勝功德力量而迴響，說道：
“Gods, be fearless!”
「諸天，無所畏懼！」
“ ‘Urged on by that drum, the gods rejoiced,
「被那面鼓鼓舞，眾神歡喜，
And, freed from fear, they were revitalized.
並且他們擺脫了恐懼，得到了重生。
Then, the asura kings plagued by fear
那時，被恐懼所困擾的阿修羅王們
Turned in fright at that very moment and fled.
當下驚慌失措，轉身逃竄。
“ ‘Similarly, like the drum emitting speech,
「譬如鼓聲能傳音語，
Those compassionate ones who have overcome the defilements and māras,
那些已經克服了煩惱和魔的慈悲者，
Those refuges of all beings and comrades-in-arms,
一切眾生的庇護者和並肩戰鬥的戰友，
Remove defilements through their peaceful sounds.
通過他們寧靜的聲音來清除煩惱。
“ ‘Through Indra’s magical projection, his ninety-two divine maidens
「通過帝釋天的化現，他的九十二位天女
Give pleasure to all the other gods who are present.
為所有在場的其他天神帶來喜樂。
Each one knows how to play with each deity and with Indra, [F.79.a]
每一位都知道如何與各位天神以及帝釋天一起嬉樂。
And all the goddesses do the same.
而所有的女神們也都如此行動。
“ ‘Even though the goddesses appear to stay, pleasing all the other gods,
「雖然這些女神似乎停留在這裡，使所有其他的天神歡樂，
In the assembly hall of Sudharmā, they dwell in the same way—
在善法堂的集會中，他們以同樣的方式住在那裡——
There they teach Dharma clearly to all the gods.
她們在那裡向所有的天神們清楚地宣說法。
That is projected by Indra in a single moment.
那是帝釋天在一瞬間所顯現的。
“ ‘If even Indra with his desire, hate, and confusion
「『即使帝釋天具有貪欲、瞋恨和愚癡
Pleases those in his entourage through magical projections,
通過化現而令其眷屬歡喜，
Why would those who tirelessly apply themselves for the welfare of living beings
為什麼那些不知疲倦地致力於眾生福祉的人們
Not please the world by virtue of magical projections?
不會通過化現之德而令世間歡喜呢？
“ ‘Kālī of the māra deities, ruler of living beings,
「迦利魔神，眾生的統治者，
Brings all these sentient beings under her power.
將所有這些眾生都置於她的掌控之下。
Through the workings of karma and the defilements,
通過業力和煩惱的作用，
All ordinary beings are caught by that māra.
一切凡夫眾生都被那個魔所束縛。
“ ‘If even that māra who is ridden with desire, hate, and confusion
「如果連那個被欲望、嗔恨和迷惑所充滿的魔
Can overpower all living beings,
能夠制伏一切眾生，
It goes without saying that those who have attained the might of the ten powers could,
更不用說，那些已經證得十力威力的人，
And all living creatures do not dispute it.
而且所有眾生都不會有異議。
“ ‘Brahmā, lord of the three-thousand Brahmā realms,
「梵天，統領三千梵天境界的主宰，
Also clearly illuminates all deities dwelling
同時清晰照亮所有住在其中的神
Within the three-thousand Brahmā realms
在三千梵天界內
And sounds forth his very pleasant Brahmā voice.
並發出他非常悅耳的梵音。
“ ‘If that god Brahmā can project magical projections
「若彼梵天神能夠化現種種化身
With the concentrations and emancipations of the Brahmā path of the world,
用梵天之道的定和解脫
Then why could those who dwell in the insuperable concentrations and emancipations that have
那麼為什麼那些住於無上的定和解脫中的人，
Transcended the world not also make magical projections?
超越世界的人，為什麼也不能做出化現呢？
“ ‘Look at the magical mental projection of Maheśvara.
「看大自在天的化現心意。
Emanating rain drops wrought from clouds of the ocean,
從海洋的雲層中化現出雨滴，
He counted them all in a single moment,
他在一剎那間將它們全部計算清楚。
Not overlooking the appearance of even a few of the drops.
不遺漏任何一滴雨水的顯現。
“ ‘That being so, why would they who have attained the gnosis
「既然如此，為什麼已經獲得般若的人
Of the highest awakening by practicing discipline for incalculable eons
通過修持戒律無數劫而證得最高菩提的
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Not be mentally able to know the minds
不能心知心
Of all living beings without exception?
所有眾生都無一例外地知道他們的心念？
“ ‘Through the inconceivable karmic fruition of sentient beings
「通過眾生不可思議的業力果報
This entire world originated from air.
這整個世界都是從風而生的。
Its oceans, mountains, divine palaces,
其大海、山嶺、天宮，
Unearthed jewels, and scattered seeds have all arisen from air.
挖掘出的寶石和散落的種子都由虛空而生。
“ ‘From air clouds have formed and rain has poured.
「『從風雲聚集而成，雨水滂沱而下。
Yet air also makes the clouds subside. [F.79.b]
然而空氣也使雲消散。
Air also increases harvests in the world;
空氣也增進世間的收穫；
Air produces benefits for all living beings.
空氣為一切有情眾生產生利益。
“ ‘Even though that air never studied the perfections
「即使那空氣從未修習波羅蜜
Or learned the Buddha’s teachings,
或者學過佛的教導，
If it can yield the inconceivable ripening of the world,
如果它能夠產生世界不可思議的成熟果報，
Why could those who have attained the supreme not do that?
那麼已經證得無上的人，為什麼不能做到這一點呢？
“ ‘The waters in the thundering clouds of the ocean
「『海中雷鳴雲裡的水
Reverberate with sounds pleasing to all sentient beings,
迴響著令一切眾生歡喜的聲音，
All bird songs, animal cries, and the voices of men,
所有鳥類的鳴叫聲、動物的啼聲和人類的聲音，
Women, girls, and boys.
女人、女孩和男孩。
“ ‘Having thus gained unobscured eloquence
「具足如此無礙的辯才
After understanding that the pleasant sound has no nature ,
明白了悅耳的聲音沒有自性以後，
By speaking pleasant sounds to all living beings,
藉著對一切眾生說悅耳的聲音，
One pleases the world through pleasant sounds.
以悅意之聲令世間歡喜。
“ ‘This ocean is a wondrous phenomenon:
「此海是奇妙之現象：
Since it is as vast as the universe, it is called vast lake.
因為它如宇宙般寬廣無邊，所以被稱為廣大湖。
Water and precious elements come from it without ever being exhausted;
水和珍寶從其中生出，永遠不會枯竭；
One never grows tired of apprehending these waters.
永遠不會厭倦所取這些水。
“ ‘In the same way these beings are as vast as the universe:
「同樣地，這些眾生如同宇宙那般廣大：
All their qualities of merit, concentrations, emancipations,
他們的一切功德、定、解脫的品質，
And discriminative wisdom and gnosis are never exhausted—
智慧和般若永遠不會窮盡——
And one never tires of such merit and qualities and the like.
一個人永遠不會厭倦這樣的功德和品質等等。
“ ‘When the nāgas of the ocean play,
「當海中龍王嬉戲時，
Immense clouds spread everywhere,
無邊的雲霞遍佈四方，
All of them displaying sundry variations,
全部都展現出各種各樣的變化，
From the base of the earth up to the realm of the Vaśavartin gods,
從地底直到化樂天的境界，
Including the four continents of this world.
包括這個世界的四大洲。
“ ‘The nāgas cause those clouds.
「龍引起那些雲。
In the realm of the Vaśavartin gods, they take on golden hues.
在化樂天的境域裡，它們呈現出金色的光澤。
In the realm of the Nirmāṇarati gods, they are colored like red pearls.
在樂變化天的領域中，它們呈現出紅珠寶石般的色澤。
In the realm of the Tuṣita gods, they are the white color of the snow cow.
在兜率天的領域中，它們是白雪牛的白色。
“ ‘In the realm of the gods of the Yāma class, they are the color of deep blue vaiḍūrya gems.
「在夜摩天的領域中，它們是深藍色琉璃寶石的色澤。
Among gods of the Trāyastriṃśa class, they are the color of aśmagarbha emeralds.
在三十三天的諸天中，它們是石藏綠寶石的顏色。
In the realm of the gods of the protector class, they are the color of crystal.
在護衛天神的領域中，他們呈現水晶的顏色。
In the ocean, they are like hard, unbreakable diamonds.
在大海中，它們如同堅硬、不可破壞的金剛石。
“ ‘In the realm of kinnaras, they are like dense clouds of incense.
「在緊那羅的境界中，它們像濃密的香雲一樣。
In the realm of nāgas, they are colored like lotuses.
在龍的領域中，它們的顏色像蓮花一樣。
In the secret realm of the gandharvas, they are colored like heron or geese.
在乾闥婆的秘密境界中，它們的色彩像白鷺或鵝一樣。
In the realm of asuras, they are colored like mountain rocks.
在阿修羅的領域中，它們的色彩如同山岩一般。
“ ‘They project golden light rays in the northern continent,
在北洲，他們放射出金色的光明，
While in the other continents they project myriad arrays.
而在其他洲，則放射無數的光明陣列。
In this world of Jambudvīpa, they are like blue mountains.
在閻浮提世界中，他們就像青色的山峰一樣。
Where clouds are higher, their colors change accordingly.
雲彩越高，其色相就隨之改變。
“ ‘Having projected golden clouds in the realm of Vaśavartin gods,
「在化樂天的領域中佈放金色的雲，
The nāgas cause lightning that is colored like the light of the sun to strike.
龍使閃電發生，其顏色如同太陽的光芒一樣。
In the realm of the Nirmāṇarati gods, the lightning appears like excellent moonlight. [F.80.a]
在樂變化天的天界中，閃電看起來像是極好的月光。
In the realm of the Tuṣita gods, it is like the gold of the Jambu River.
在兜率天的領域中，閃電如同閻浮提河的黃金。
“ ‘In the realm of the gods of the Yāma class, the lightning is the color of frost.
「在夜摩天的領域中，閃電的顏色如同霜冰一樣。
Among the gods of the Trāyastriṃśa class, it is like golden light rays.
在三十三天的諸天之中，它如同金色的光明。
In the realm of the gods of the protector class, it has the color of a śrīgarbha jewel.
在護者天的領域中，它具有吉祥藏寶石的顏色。
In the ocean it displays a color resembling red pearls.
在大海中，它顯現出像紅色珍珠一樣的顏色。
“ ‘In the realm of kinnaras, it has the color of deep blue vaiḍūrya gems.
「在緊那羅的領域中，它具有深藍色琉璃寶石的顏色。
In the realm of nāgas, it is the color of the śrīgarbha jewel.
在龍的領域裡，它是吉祥藏寶石的顏色。
In the secret realm of the gandharvas, it is the color of crystal.
在乾闥婆的秘密領域中，它是水晶的顏色。
In the realm of asuras, it has the color of aśmagarbha emeralds.
在阿修羅的領域中，它具有石藏綠寶石的顏色。
“ ‘In the north, lightning strikes with a color like starlight.
「在北方，閃電發出如星光般的色彩。
Each of the other continents features its own displays.
其他各洲也各自展現自己的景象。
In this world of Jambudvīpa, a jewel of the moon blazes forth,
在這個閻浮提的世界中，月亮的寶石閃耀放光，
And lightning also emerges in accordance with the clouds’ qualities.
閃電也隨著雲的性質而出現。
“ ‘In the realm of Vaśavartin gods, the thunder is the voice of Brahmā.
「在化樂天的領域裡，雷聲是梵天的聲音。
In the realm of the Nirmāṇarati gods, the beating of a drum is heard.
在樂變化天的領域裡，聽到了鼓聲在敲打。
In the realm of the Tuṣita gods, thunder sounds like the music of cymbals.
在兜率天的領域中，雷聲聽起來像鐃鈸的音樂。
In the realm of the gods of the Yāma class, thunder is like the sound of the gods’ maidens speaking.
在夜摩天的領域中，雷聲如同眾天女說話的聲音。
“ ‘Among the gods of the Trāyastriṃśa class, thunder sounds like the voices of kinnaras.
「在三十三天的諸神中，雷聲就像緊那羅的聲音。
In the realm of the gods of the protector class, it is like the voices of gandharvas.
在護者天神的領域中，它像乾闥婆的聲音。
In the ocean it is like the sound of rumbling mountains.
在海洋中，雷聲就像隆隆作響的山聲。
In the realm of kinnaras, it is the sound of a kunal flute.
在緊那羅的領域中，它是崑崙笛的聲音。
“ ‘In the realm of nāgas, it is the voice of a kalaviṅka bird.
「在龍的領域裡，它是迦陵頻伽鳥的聲音。
In the secret realm of the gandharvas, it is the voice of a nāga maiden.
在乾闥婆的秘密世界裡，它是龍女的聲音。
In the realm of asuras, it is the sound of a divine clay-pot drum.
在阿修羅的領域中，它是神聖陶土鼓的聲音。
In the realm of humans, it resembles the sound of an ocean flute.
在人類的世界中，它好比大海之笛的聲音。
“ ‘In the realm of Vaśavartin gods, divine fragrance smells sweet,
「在化樂天的境界裡，神聖的香氣聞起來很甜美，
And showers in the form of various flowers rain down.
以各式花朵的形式降下陣雨。
In the realm of the Nirmāṇarati gods, garlands of mandārava flowers
在樂變化天的領域裡，曼陀羅華花環
Resembling the moon, a sucandra jewel, and unguent oils rain down.
宛如月光，月光寶石和膏油紛紛降下。
“ ‘In the realm of the Tuṣita gods, showers of various jewels,
「在兜率天的領域中，各種珍寶的降雨，
The best of ornaments, the color of great jewels,
最殊勝的莊嚴品，具有大寶石的色澤，
Crest ornaments resembling moons, and
如月光般的冠飾綴飾，以及
Fine cloth resembling a golden hue rain down.
細緻的布料如金色的雨紛紛降下。
“ ‘Showers of banners, parasols, and diverse flags,
「旛蓋及各種旗幡的雨，
Garlands of flowers, ornaments, unguent oils,
花環、飾品、膏油，
Red pearls, gold, and fine cloth
紅色珍珠、黃金和精美布料
Rain down with pleasant music in the realm of the Yāma gods.
在夜摩天的境界中，伴隨著悅耳的音樂紛紛降下。
“ ‘Among the gods of the Trāyastriṃśa class there are the best wish-fulfilling gems,
「在三十三天的諸天中，有最殊勝的如意寶珠，
And in the realm of the gods of the protector class, the best essence of sandalwood ,
在保護者天的境域中，最上等檀香的自性，
Petals of saffron, the divine wood tamāla,
藏紅花花瓣、天界的婆羅樹，
And showers of perfumed water and flowers fall.
並下降香水和花雨。
“ ‘Also in the realm of the gods of the protector class, that ruler of nāgas
「同樣在護法天神的境域中，那位龍王
Causes showers of delicious and colorful foods with appetizing aromas
導致降下美味且色彩繽紛、香氣誘人的食物雨
For those hungry for strength-restoring food
對於渴望恢復體力食物的眾生
And causes inconceivable showers of jewels to rain down. [F.80.b]
並且使難以思量的珠寶雨紛紛降下。
“ ‘In the great ocean, for about as long as a yuga,
「在大海中，約經過一個劫的時間，
He continuously and unceasingly lets fall showers of rain,
他不斷地、無間斷地降下了雨的淋浴，
Great victory banners, inexhaustible treasuries,
偉大的勝利旗幟，取之不盡的寶藏，
And infinite arrays of precious decorations.
和無量的珍寶裝飾陣列。
“ ‘In the realm of kinnaras, he lets fall showers of various necklaces,
「在緊那羅的領域中，他讓各種項鍊如雨般降落，
White and blue lotuses, fabrics, jewels,
白色和藍色的蓮華、布料、珠寶、
Vārṣikī , mallikā flowers, scented powder, perfume,
蓮華、茉莉花、香粉、香水，
Vīṇās, flutes, lutes, and clay-pot drums.
琵琶、笛子、魯特琴和陶製鼓。
“ ‘In the realm of nāgas, he showers down red pearls.
「在龍的領域中，他灑下紅色的珍珠。
In the secret realm of gandharvas, it rains jewels with the colors of stars.
在乾闥婆的隱秘境域中，它降下星辰色彩的珠寶雨。
In the realm of asuras, it rains a shower of swords, arrows,
在阿修羅的領域，它降下一陣劍、箭的雨水，
bows for subduing enemies, and small axes.
弓、用來降伏敵人的武器以及小斧頭。
“ ‘In the northern continent, he lets fall a rain of precious royal necklaces,
在北方大陸，他降下了珍貴王者項鍊的雨。
Garlands made exclusively of vārṣikī and mallikā flowers,
完全由蓮華和茉莉花編成的花環，
And fruits of the karañja and atimukta trees.
以及印度櫸樹和翻譯樹的果實。
In the other continents, showers of various other things rain down.
在其他大陸上，各種不同的東西像雨一樣降落下來。
“ ‘On this continent of Jambudvīpa, he lets fall clear, pure rain
「在這閻浮提洲，他讓清淨的雨水降落
In moderate amounts in accord with Dharma.
以適度的量，符合法的方式降下。
He rains down flowers, fruits, medicinal herbs, perfume, wood,
他降下鮮花、果實、藥草、香料、木料。
And pleasure-producing fruits for people in the world.
為世上的人們帶來快樂的果實。
“ ‘Thus, even though he creates the inconceivable cloud arrays
「就這樣，雖然他創造了不可思議的雲陣
And showers with lightning and thunder,
並降下閃電和雷聲，
He never moves from his place and has no conceptual thoughts—
他始終不離開自己的位置，也沒有分別。
Thus, the magical projection of the nāga king defies comprehension.
所以，龍王的化現超越了思議的範疇。
“ ‘Therefore, if he could project those nāga magical wonders,
「因此，如果他能夠化現那些龍王的神奇境界，
All the while dwelling in the waters of the ocean,
始終安住在大海的水中，
Then why would those who are rich with the qualities gained through having entered
那麼為什麼那些通過進入而獲得功德圓滿的人
The ocean of Dharma not be able to project inconceivable magical displays?
法的海洋難道不能展現不可思議的神變嗎？
“ ‘Through these trifling statements of comparison,
「透過這些微不足道的比較說法，
An explanation of those great ones was made.
對那些偉大的人物做出了解釋。
Those heroes are completely beyond all comparison.
那些英雄完全超越一切比較。
In this way they hold sway over liberation.
如此，他們掌控解脫。
“ ‘The highest emancipation of one with the highest mind, possessing the highest gnosis—
「最高心者的最高解脫，具足最高般若——
The highest intelligence, vast intelligence,
最高的智慧，廣大的智慧，
Unfailing intelligence, and infinite intelligence—
不退轉的般若，以及無量的般若——
Is explained in this way.
是這樣解釋的。
“ ‘Whoever, after hearing about this ultimate emancipation,
「誰要是聽聞了這究竟解脫，
Believes in it and announces it to the world,
相信它並向世間宣說它。
Possesses a wonderful, marvelous Dharma teaching.
具有殊勝、奇妙的法教。
“ ‘Among those in the world of humans to be gratified,
「在應當被滿足的人類世界的眾生當中，
Whoever has faith in such a Dharma teaching as this
凡是對這樣的法教有信心的人
Is rare within the throng of ordinary sentient beings. [F.81.a]
在普通眾生的群體中是稀有的。
Whoever has accumulated virtue and done virtuous deeds
凡是積累德行並行持善行的人
Will have faith in this, by way of a karmic cause.
將因業力而對此產生信心。
“ ‘In the human world, humans with faith
「在人間，具有信心的人類
Are few even for the śrāvaka vehicle.
對於聲聞乘而言已經稀少。
Fewer yet are those with faith in the conditioned vehicle,
更加稀少的是那些信仰有為乘的人。
While those with faith for the Mahāyāna are still fewer.
而具有大乘信心的人則更加稀少。
“ ‘Those who have entered the Mahāyāna are rare,
「進入大乘的人是罕見的，
And if those with faith in this Dharma are very rare,
而信此法者更是稀有。
It goes without saying that those who engage in it and uphold it are rarer still.
那麼更不用說那些修習和受持它的人更是稀有了。
So what need be said of those who practice it?
那麼又何必多言那些修習它的人呢？
“ ‘Even if in a later eon someone were to use their head
「縱使在後來的劫中，有人用自己的頭顱
To lift up the mountains and oceans of the billionfold universe,
抬起三千大千世界的山河大海，
Such an undertaking would be nothing compared with
這樣的事業相比之下算不了什麼
The difficult task of having faith in this Dharma.
對這個法生起信心的難行。
“ ‘Though some people might, for an eon, serve sentient beings
「雖然有些人可能在一劫中，侍奉眾生
As numerous as the atoms of the billionfold universe,
如三千大千世界的微塵那樣眾多，
They would still not have merit comparable to
他們所得的功德仍然不能相比
That of having faith in this Dharma.
具有對此法的信心所獲得的功德。
“ ‘Even if someone were to hold in the palm of his hand a fortress
「即使有人在手掌中握著一座堡壘
Made of all the mountains and oceans of ten buddhafields,
由十個佛土的所有山嶽和海洋所組成的，
That would be nothing compared with
相比之下，那都不算什麼。
The difficult task of having faith in this Dharma.
對此法產生信心這樣的難事。
“ ‘Though some people might, for an eon, serve with every virtue
「雖然有些眾生可能在一劫中，以一切德行來奉侍
Sentient beings as numerous as the atoms of ten buddhafields,
十個佛土微塵數量的眾生，
They would still not have merit comparable to
他們仍然不會獲得可以比擬於
That of having faith in this Dharma.
擁有對此法的信心。
“ ‘Even greater than serving buddhas
「即使大於供養佛
As numerous as the atoms of ten buddhafields
如十個佛土的微塵那般眾多
With every kind of happiness for an eon
具足一劫的各種快樂
Is the merit of upholding this chapter of Dharma.’
持有這部法的功德要更大。
“When these emancipations were taught,
「當這些解脫被宣說時，
All realms in all ten directions shook.
十方世界中的所有領域都震動了。
All māra realms were outshone,
所有魔的領域都被光明所超越，
And with a great sound ringing out, the lower realms became calm.
並以廣大的聲音響徹，下界得到安寧。
“All the lords of humans in all ten directions
十方所有的人類之主
Showed their faces
顯露其面
And extending their hands, laid them
並伸展雙手，放在
Atop the head of Bhadraśrī, who possessed infinite qualities.
在具有無限功德的賢德之首頂。
“Rubbing his head with the palms of their hands,
「用手掌撫摸他的頭，」
All those buddhas said:
所有那些佛都說：
‘Your excellent exposition of these emancipations is good.
你對這些解脫的精妙闡述很好。
I rejoice in your excellent expression!’ ” [F.81.b]
我歡喜你們的殊勝表達！」
2.398Then the Blessed One, having taught those verses, remained silent.
2.398然後世尊在教導了這些偈頌之後，保持沉默。
All the gods in the realm of this world and the humans and non-human demigods said, “The Tathāgata has taught this so well! O, the Tathāgata has turned a second wheel of Dharma! We have never heard this Dharma teaching before. Very few sentient beings will obtain this Dharma discourse. Those sentient beings will not have miserable roots of merit. Those sentient beings have paid respectful service to many buddhas. Those sentient beings will be like sacred stūpas in this world including its gods, its māras, and Brahmā. They will be invulnerable to harm by Māra, by other gods of the māra class, or by monks or by laymen, and likewise not by kings, by ministers, or by householders.”
這個世界領域中的所有天神和人類以及非人類的半神都說：「如來教導得這麼好！哦，如來轉了第二次法輪！我們以前從未聽過這樣的法教。很少有眾生能獲得這個法話。那些眾生不會有痛苦的功德根源。那些眾生曾經向很多佛頂禮供養。那些眾生在這個世界上將像神聖的塔一樣，包括世界中的天神、魔和梵天。他們將不會受到魔的傷害，也不會受到其他魔類天神的傷害，也不會受到比丘或居士的傷害，同樣也不會受到王、大臣或居士的傷害。」
At this, a clamor and laughter were heard.
那時，聞聲一片喧嚷和笑聲。
2.399The venerable Subhūti said to the Blessed One, “Blessed One, the appearance of such a jewel of the sūtras in the world is hard to find. Nevertheless, through the power of the Tathāgata such a Dharma has appeared in the world, and solely through the power of the Tathāgata, those sentient beings also heard it.”
2.399尊者須菩提對世尊說：「世尊，如此珍貴的經寶在世間出現是難以遇到的。然而，藉由如來的力量，這樣的法得以在世間出現，也完全是藉由如來的力量，那些眾生才能夠聽聞到它。」
2.400Then the Blessed One, using his speech, said to the venerable Ānanda, “Ānanda, retain this Dharma discourse! Hold it! Seize it! Learn it!”
2.400於是世尊用言語對尊者阿難說：「阿難，你要受持這個法話！守護它！執持它！學習它！」
Then the venerable Ānanda, after circumambulating the Blessed One three times, said, “I will retain this Dharma discourse. I shall see that it is not forgotten.” [F.82.a]
爾時，尊者阿難右繞世尊三匝已，言："我當受持此法話，使其不被遺忘。"
2.401Then, after the Blessed One had spoken, that full assembly of bodhisattvas, the bodhisattvas Samantabhadra and Mañjuśrī Kumārabhūta, and the elder Śāradvatīputra, the other great śrāvakas, and the world with its gods, humans, asuras, and gandharvas all rejoiced, and they praised what the Blessed One had said.
2.401這時，世尊說法完畢後，整個菩薩大眾，包括普賢菩薩、文殊童子菩薩，以及長老舍利弗、其他大聲聞，和世間的諸天、人類、阿修羅、乾闥婆都感到歡喜，讚歎世尊所說的法。
2.402This Dharma teaching “The Dhāraṇī of the Jewel Torch” concludes here.
2.402（結尾）