Chapter Six: Teaching on the Qualities of Buddhahood
第六章：佛果功德教法
6.1Then, Mahābrahmā Great Compassionate One asked the bodhisattva great being Sāgaramati, “Noble son, what does the term qualities of buddhahood refer to?”
6.1那時，大梵天大悲尊者問菩薩大士海意菩薩：「善男子，什麼是佛果功德這個詞指代的內涵呢？」
Bodhisattva Sāgaramati responded, “Brahmā, ‘the qualities of buddhahood’ refers to all phenomena. Why is this? Brahmā, a thus-gone one does not awaken to perfect buddhahood in a restricted and limited manner. Rather, a thus-gone one awakens to perfect buddhahood in an unrestricted and unlimited manner [F.47.a] due to realizing the sameness of all phenomena. Brahmā, realizing all phenomena to be sameness is awakening. Therefore, Brahmā, all phenomena are qualities of buddhahood. Brahmā, all phenomena are precisely the qualities of buddhahood. The essence of all phenomena is the essence of all the qualities of buddhahood. The qualities of buddhahood are realized to be disengaged because all phenomena are disengaged. Because all phenomena are empty, the qualities of buddhahood are realized as emptiness. Brahmā, because all phenomena are dependently originated, realizing dependent origination is awakening. The qualities of buddhahood are seen by a thus-gone one in the same way that all phenomena are seen.”
菩薩海意菩薩回答說：「梵天啊，『佛果的功德』指的是一切法。為什麼呢？梵天啊，如來並不是以受限和狹隘的方式而覺悟到正遍知佛果。相反地，如來是以無限制和無邊際的方式而覺悟到正遍知佛果的，這是由於證悟了一切法的平等性。梵天啊，證悟一切法為平等性就是覺悟。因此，梵天啊，一切法就是佛果的功德。梵天啊，一切法正就是佛果的功德。一切法的本質就是一切佛果功德的本質。佛果的功德被證悟為已放下，因為一切法都已放下。由於一切法都是空，佛果的功德被證悟為空性。梵天啊，因為一切法都是緣起的，證悟緣起就是覺悟。佛果的功德被如來所見，就如同一切法被所見的方式一樣。」
6.2“Noble son,” asked Mahābrahma Great Compassionate One, “do the qualities of buddhahood not transcend the three realms?”
6.2「善男子，」大梵天大悲者問道，「佛果的功德不超越三界嗎？」
“Brahmā,” replied Sāgaramati, “the essential quality of the three realms is to possess the qualities of buddhahood. Why is this? Brahmā, in the sameness of the qualities of buddhahood, there is no better or worse. Analogously, Brahmā, in space there is no better or worse. Likewise, Brahmā, the qualities of buddhahood are equal to space, wherein there is nothing better or worse. Brahmā, the nature of all phenomena is that they are empty by their very nature, meaning there is nothing better or worse. Brahmā, a noble son or daughter who wishes to realize the qualities of buddhahood should realize the qualities of buddhahood in a nonconceptual manner. Furthermore, Brahmā, the qualities of buddhahood do not persist in objects, nor in any direction. They are unborn and unceasing. They are not like the colors blue, [F.47.b] yellow, red, white, green, crystal, or silver; in fact, they have no color, shape, or characteristics. They are signless. Brahmā, the meaning of signlessness is the meaning of the qualities of buddhahood. The meaning of the qualities of buddhahood is the meaning of the words ‘without death or transmigration.’ The meaning of the words without death or transmigration is the meaning of peace. The meaning of peace is the meaning of disengaged. The meaning of disengaged is the meaning of empty. The meaning of empty is the meaning of unenduring. The meaning of unenduring is the meaning of thatness. The meaning of thatness is the meaning of unborn. The meaning of unborn is the meaning of unceasing. The meaning of unceasing is the meaning of unenduring.
海意菩薩回答說：「梵天啊，三界的本質就是具有佛果的功德。為什麼呢？梵天啊，在佛果功德的平等性中，沒有高低優劣之分。梵天啊，就像在虛空中沒有高低優劣之分一樣。同樣地，梵天啊，佛果的功德等同於虛空，其中沒有任何高低優劣之分。梵天啊，一切法的本性就是它們本身就是空，這意味著沒有高低優劣之分。梵天啊，想要實現佛果功德的善男子或善女人應該以無分別的方式來實現佛果的功德。此外，梵天啊，佛果的功德不存在於對象中，也不存在於任何方向。它們是無生而無滅的。它們不像藍色、黃色、紅色、白色、綠色、水晶色或銀色那樣；事實上，它們沒有顏色、形狀或特徵。它們是無相的。梵天啊，無相的意義就是佛果功德的意義。佛果功德的意義就是『無死無輪迴』這些話的意義。無死無輪迴這些話的意義就是寂靜的意義。寂靜的意義就是離取的意義。離取的意義就是空的意義。空的意義就是無常的意義。無常的意義就是如實的意義。如實的意義就是無生的意義。無生的意義就是無滅的意義。無滅的意義就是無常的意義。」
6.3“Of this we can say:
6.3「對於這一點，我們可以說：
6.23Mahābrahma Great Compassionate One further asked the bodhisattva great being Sāgaramati, “Noble son, do you directly perceive these qualities?”
6.23大梵天大悲者進一步問菩薩大有情海意菩薩說：「善男子，你是否直接證悟這些功德？」
“Brahmā, do you think that the qualities of buddhahood can be counted among form?”
「梵天，你認為佛果的功德能夠被歸納在色法當中嗎？」
“No, they cannot.”
「不能。」
6.24“Brahmā, can phenomena that are formless, unidentifiable, unobstructing, and uncognizable be directly perceived?”
6.24「梵天，那些無色、無可識別、無礙、無認知之法，能被直接覺知嗎？」
“Noble son, they cannot.”
「善男子，不能。」
6.25“In this way, Brahmā, the qualities of buddhahood are imperceptible. Why is this? Because there is not even the slightest duality. Brahmā, all phenomena are nondual. All that is perceptible is of that very characteristic. Brahmā, what is perceptible and the qualities of buddhahood are not different. Whatever is perceptible is also whatever is a quality of buddhahood. Whatever is a quality of buddhahood is also whatever is perceptible.”
6.25「梵天啊，佛果的功德就是這樣不可感知的。為什麼呢？因為根本沒有絲毫的二元對立。梵天啊，一切法都是不二的。凡是可感知的，就具有那樣的特性。梵天啊，可感知的和佛果的功德並無差別。凡是可感知的，也就是佛果的功德。凡是佛果的功德，也就是可感知的。」
6.26“Noble son, are the qualities of buddhahood not perceptible to the thus-gone ones?”
6.26「善男子，佛果的功德對於如來而言難道不是可以感知的嗎？」
“Brahmā, if there were any quality of buddhahood, which would be established as a quality of the thus-gone ones or the buddhas, it would also be perceptible to the thus-gone ones.”
梵天，如果有任何佛果的功德被確立為如來或諸佛的功德，那麼它也就能被如來所認知。
6.27“Noble son, are the qualities of buddhahood totally nonexistent?”
6.27善男子，佛果的功德完全不存在嗎？
“Brahmā, any phenomenon that is not established cannot be asserted as being existent or nonexistent. Any phenomenon that cannot be asserted as being existent or nonexistent is not perceptible.”
梵天，任何未被證實的現象都不能被主張為存在或不存在。任何不能被主張為存在或不存在的現象都不是可以被感知的。
6.28“Well then, what do we mean by the term qualities of buddhahood ?”
6.28「那麼，我們說的『佛果功德』這個詞是什麼意思呢？」
“Brahmā, I will draw an analogy. Even though we still use the term space to refer to space, it is not established in any way. Likewise, Brahmā, even though we use the term qualities of buddhahood to refer to the qualities of buddhahood, they are not established in any way.” [F.49.a]
梵天，我為你舉個比喻。儘管我們仍然使用「虛空」這個詞彙來指稱虛空，但虛空並未以任何方式成立。同樣地，梵天，儘管我們使用「佛果功德」這個詞彙來指稱佛果功德，但它們也並未以任何方式成立。
6.29“Noble son, it is incredible that novice bodhisattvas are not intimidated when they hear this teaching, for they don armor for the sake of attaining these very qualities of buddhahood.”
6.29「善男子，初發心菩薩聞此教法而不怖畏，是最難得的。因為他們為了證得這些佛果的功德，而披上了甲冑。」
6.30“Brahmā, beings who have been blessed by the buddhas develop the mind of awakening and are not intimidated when they hear of the profound qualities of buddhahood. Brahmā, if one grasps and clings, then one will be intimidated. If one does not grasp or cling, then one will not be intimidated. If one exists or desires, then one will be intimidated. If one does not exist or desire, then one will not be intimidated. If one clings to ‘I’ or ‘mine,’ then one will be intimidated. If one does not cling to ‘I’ or ‘mine,’ then one will not be intimidated.”
6.30梵天，蒙受諸佛加持的有情，發起菩提心，聽聞佛果的深奧功德而不感到害怕。梵天，如果一個人執著和執取，就會感到害怕。如果一個人不執著也不執取，就不會感到害怕。如果一個人存在或有貪欲，就會感到害怕。如果一個人不存在也不貪欲，就不會感到害怕。如果一個人執著於「我」或「我所有」，就會感到害怕。如果一個人不執著於「我」或「我所有」，就不會感到害怕。
6.31“What power do bodhisattvas possess such that they are not intimidated by the profound qualities of buddhahood? What is this bodhisattva power?”
6.31「菩薩具有什麼力量，使他們不被佛陀的深妙功德所驚懼？這菩薩力量是什麼？」
“Brahmā, this bodhisattva power, which prevents bodhisattvas from being intimidated by the profound qualities of buddhahood, is eightfold. What are these eight? (1) Aspiring to the qualities of buddhahood, they have the power of unobstructed faith. (2) Recognizing their similarity with the teacher, they have the power of the spiritual friend that comes from respect. (3) Perfecting transcendental qualities, they have the power of insight that comes from study. (4) Perfecting immeasurable merit, they have the power of service that comes from merit. (5) Having defeated all māras, they have the power of wisdom that comes from approaching reality. (6) Without any apprehension about the fact that all phenomena are selfless, they have the power of great compassion that comes from great love. (7) Never forgetting the mind of awakening, they have the power of mind that comes from certainty. (8) Attaining the acceptance that phenomena are unborn, they have the power of acceptance that comes from not being led around by others. Brahmā, if bodhisattvas have this power that is replete with these eight qualities, [F.49.b] then they will not be intimidated by the profound qualities of buddhahood.”
「梵天，這個菩薩力能夠使菩薩不為佛果的深遠功德所懼，是八種。這八種是什麼呢？（1）渴望佛果的功德，他們具有無礙信根的力。（2）認識到與善知識的相似性，他們具有來自恭敬的善知識之力。（3）圓滿超越的功德，他們具有來自聞思的智慧之力。（4）圓滿無量福德，他們具有來自福德的服侍之力。（5）已經戰勝所有魔，他們具有來自親近真如的智慧之力。（6）對於一切法無我的事實毫無怖畏，他們具有來自大愛的大悲之力。（7）永不忘失菩提心，他們具有來自確定性的心之力。（8）成就無生法忍，他們具有來自不被他人引導的接納之力。梵天，如果菩薩具有這個圓滿具備這八種功德的力，那麼他們就不會為佛果的深遠功德所懼。」
6.32Then the Blessed One expressed his approval of Sāgaramati: “Sāgaramati, you have explained well these bodhisattva powers. Excellent, excellent! There are no qualities of buddhahood that could intimidate a bodhisattva who has this kind of power. All the sounds of this teaching by Sāgaramati are terrifying. Ultimate awakening is inexpressible. Why is this? What is inexpressible cannot be explained and does not conform with letters. If the mind and mental phenomena themselves cannot be formed, how could they possibly conform to letters? This profound teaching is beyond language, unexplainable, inexpressible, and unspeakable. However, even though this is understood, it can still be taught to other beings and people through knowledge of language. Just consider how the great compassion of the blessed buddhas can be introduced to an unfathomable number of beings. Sāgaramati, to draw an analogy, imagine that somebody painted an image with various colors on space, which is formless, inexpressible, unobstructing, and uncognizable. Imagine that this person painted horses, elephants, chariots, infantrymen, and mounts, or that they painted an image of gods, nāgas, yakṣas, and gandharvas. Sāgaramati, do you think that being would have done something difficult?”
6.32那時世尊稱許海意菩薩說：「海意，你很好地解釋了這些菩薩的力量。極好，極好！對於具備這樣力量的菩薩來說，沒有任何佛果的功德能夠讓他們感到畏懼。海意所說的這個教法的一切聲音都是令人驚嘆的。究竟的覺悟是不可言說的。為什麼呢？不可言說的東西無法被解釋，也不符合文字。如果心和心理現象本身無法被形成，它們怎麼可能符合文字呢？這個深刻的教法超越語言，無法解釋，不可言說，不能用言辭表述。然而，儘管如此，它仍然可以通過語言的知識傳授給其他有情眾生。想想看，諸佛的大悲如何能夠傳達給無量無邊的眾生。海意，舉個比喻來說，想像一個人用各種顏色在虛空上作畫，虛空是無形的、不可言說的、不妨礙的、不可認識的。想像這個人畫了馬、象、戰車、步兵和騎乘的動物，或者他們畫了天人、龍、夜叉和乾闥婆的形象。海意，你認為這個人會做過困難的事情嗎？」
6.33“Blessed One, that person would definitely have done something difficult. Well-Gone One, he or she would have done something extraordinarily difficult!”
6.33「世尊，那個人肯定做了一件非常困難的事。善逝，他或她做了一件非常特別困難的事！」
6.34“Sāgaramati,” said the Blessed One, “that the blessed buddhas express the inexpressible to other beings and people once they have understood the inexpressible qualities of buddhahood, [F.50.a] and thus bring forth a recognition and understanding in them, is even more difficult than that. It is even harder than that to not be intimidated, apprehensive, or fearful about these profound qualities of buddhahood. Sāgaramati, beings who are not intimidated by these profound qualities of buddhahood have already developed roots of virtue and served the victors of the past. Sāgaramati, those who understand these profound sūtras that do not conform to the world, and then carry, uphold, and widely teach them to others, uphold the Dharma treasury of the Thus-Gone One. They uphold the side of virtue of all beings.
6.34「海意菩薩，世尊說，諸佛世尊在理解了佛果的不可思議功德之後，向其他有情和人類表達這些不可思議之處，並由此在他們心中產生認識和理解，這比那個例子更加困難。對於這些深奧的佛果功德，不被嚇阻、不感到恐懼或害怕，甚至更加困難。海意菩薩，那些不被這些深奧的佛果功德所嚇阻的有情，已經培養了善根，並曾侍奉過去的勝者。海意菩薩，那些理解這些不符合世俗的深奧經典，並將其受持、守護，以及廣泛為他人講述的人，乃是受持如來的法寶。他們守護了一切有情的功德之側。」
6.35“Sāgaramati, if a bodhisattva were to fill the limitless buddha realms that can be seen with a buddha’s eyes with all manner of jewels and offer them to the thus-gone ones as an act of veneration, do you think, Sāgaramati, that they would develop a lot of merit on that basis?”
6.35「海意菩薩，如果一位菩薩用佛眼所見的無邊佛土，用各種珍寶填滿，並將這些珍寶供養如來作為恭敬，海意菩薩，你認為這位菩薩因此會獲得很多福德嗎？」
6.36“Blessed One, it would be a lot. Well-Gone One, it would be limitless. That mass of merit would be so limitless that it could hardly be described.”
6.36「世尊，那會是很多。善逝，那會是無限的。那種福德的集聚會如此無限，以至於難以描述。」
6.37“Sāgaramati,” said the Blessed One, “you should trust and realize this: If bodhisattvas, who arouse great compassion for beings and who seek to preserve the teachings of the thus-gone ones and maintain the lineage of the Three Jewels, understand that this profound sūtra accomplishes the wisdom of the thus-gone ones, and then uphold, carry, and master it, they will develop even more merit than that. [F.50.b] That being the case, what can be said of accomplishing it in actuality? Why is this? Sāgaramati, all material giving depends on the world. Giving Dharma, on the other hand, transcends the world entirely.
6.37「海意菩薩，」世尊說，「你應當相信並領悟這一點：如果菩薩生起對有情的大悲，尋求保護如來的教法並維持三寶的傳承，領悟到這部深奧的經典能成就如來的智慧，然後受持、執持並掌握它，他們將獲得比那更多的福德。既然如此，又何必說實際成就它呢？為什麼這樣說呢？海意菩薩，所有的物質布施都取決於世間。而法的布施則完全超越世間。」
6.38“Sāgaramati, upholding the sublime Dharma means that one will acquire four kinds of care. What are these four? One will acquire the care of the buddhas, the care of the gods, the care of merit, and the care of wisdom.
6.38「海意菩薩，受持妙法，能夠獲得四種的照護。這四種是什麼呢？一者獲得如來的照護，二者獲得天人的照護，三者獲得福德的照護，四者獲得智慧的照護。
6.39“Sāgaramati, there are four things that distinguish bodhisattvas who are sustained by the buddhas. What are these four? (1) They will never cease seeing the thus-gone ones, (2) no māra will ever affect them, (3) they will achieve recollection and become inexhaustible, and (4) they will attain super-knowledge and the irreversible level. Sāgaramati, these are the four things that distinguish bodhisattvas who are being cared for by the buddhas.
6.39「海意菩薩，有四種法使受到佛陀關照的菩薩得以區分。這四種是什麼呢？（1）他們將永不停止見到如來，（2）沒有任何魔會影響他們，（3）他們將獲得念並成為無盡的，（4）他們將證得神通和不退轉的地位。海意菩薩，這些就是受到佛陀關照的菩薩所具有的四種特質。」
6.40“Sāgaramati, there are four ways in which bodhisattvas who are sustained by the gods will be purified. What are these four? (1) The gods will purify their assembly, (2) inspire them to study the Dharma with a one-pointed mind, (3) ensure that no external adversity occurs, and (4) create faith in all who do not have faith in them. Sāgaramati, these are the four ways in which bodhisattvas who are being cared for by the gods will be purified.
6.40「海意菩薩，有四種方式，受天人護持的菩薩將得到淨化。這四種是什麼？（1）天人將淨化他們的僧伽，（2）激勵他們以一心專注地聞思法，（3）確保不會發生外來的逆境，（4）在所有對他們沒有信心的人心中生起信根。海意菩薩，這就是受天人護持的菩薩將得到淨化的四種方式。」
6.41“Sāgaramati, there are four ways in which bodhisattvas who are sustained by merit will be adorned. What are these four? (1) Their bodies will be adorned by accomplishing the major and minor marks of perfection. (2) Their speech will be adorned by pleasing all beings. (3) Their realms will be adorned by displaying all kinds of actions. [F.51.a] (4) Their rebirths will be adorned by attaining rebirth as Śakra, Brahmā, and the world protectors. Sāgaramati, these are the four ways in which bodhisattvas who are being cared for by merit will be adorned.
6.41「海意菩薩，受福德所護的菩薩有四種莊嚴方式。這四種是什麼？（1）他們的身體將通過成就三十二相八十種好而得到莊嚴。（2）他們的言語將通過使一切有情歡喜而得到莊嚴。（3）他們的佛剎將通過展現各種行為而得到莊嚴。（4）他們的轉生將通過獲得作為帝釋天、梵天和世界保護者的轉生而得到莊嚴。海意菩薩，這些就是受福德所護的菩薩四種莊嚴的方式。」
6.42“Sāgaramati, there are four ways in which bodhisattvas who are sustained by wisdom will illuminate. What are these four? (1) By teaching the Dharma that is appropriate for each individual, they will illuminate the faculties of beings. (2) By preparing the medicine of Dharma, they will illuminate the diseases of the afflictions. (3) By traveling to other buddha realms, they will illuminate super-knowledge. (4) By knowing all phenomena just as they are, they will illuminate the realm of phenomena. Sāgaramati, these are the four ways in which bodhisattvas who are being cared for by wisdom will illuminate.
6.42「海意菩薩，有四種方式，受到智慧護持的菩薩將會照亮。這四種是什麼呢？（1）藉由教導適合各個個體的法，他們將照亮有情的根。（2）藉由準備法的藥，他們將照亮煩惱的疾病。（3）藉由遊歷到其他佛土，他們將照亮神通。（4）藉由了知一切法如其本然，他們將照亮法界。海意菩薩，這些是受到智慧護持的菩薩將會照亮的四種方式。
6.43“Sāgaramati, thus a bodhisattva great being who yearns to possess these beneficial qualities should strive to uphold the sublime Dharma. Sāgaramati, the distinct qualities of a bodhisattva who strives to uphold the sublime Dharma are limitless.”
6.43「海意菩薩，這樣一位渴望具足這些殊勝功德的菩薩大士應當精進修習來堅持妙法。海意菩薩，堅持妙法的菩薩所具有的不同功德是無量無邊的。」
6.44The Blessed One then expressed this in verse:
6.44世尊於是以偈頌而說：