Chapter 7 第七章

7.1At that moment, the thus-gone one, the worthy, perfect, and completely awakened Buddha Śākyamuni, interrupted his absorption of the twenty meteors, [F.166.a] adopted the form of a thus-gone one, and taught the Dharma to the beings. All the assemblies of gods, gandharvas, and humans also recovered their previous physical appearances. The Blessed One then entered the absorption known as the circle of saṃsāra, and as soon as he entered the circle of saṃsāra absorption, multicolored light rays radiated from the coil of hair between his eyebrows. The light rays illuminated the followers of the vehicle of the solitary buddhas in the buddha realms of the ten directions, numerous as all the grains of sand in the Ganges and inundated with the five impurities. As the bodies of those beings were touched by those light rays, they abandoned the fundamental ground of attachment, anger, and delusion, and their bodies became filled with bliss. Because of that light illuminating the four directions, they experienced the same levels of bliss and the same feelings as monks who have entered the second level of concentration. Through the power of the Buddha, they saw that the Thus-Gone One Śākyamuni and his assembly were not far away from them‍—approximately half a league away. They had intense faith, and solely through the power of the Buddha, they came before the Blessed One. The buddha fields of the ten directions that are inundated with the five impurities emptied, and eighty-four thousand myriads of beings following the vehicle of the solitary buddhas arrived before Śākyamuni, prostrated at the Blessed One’s feet, and sat before him to listen to the Dharma. The Blessed One then summoned the bodhisattvas who were hard to tame:

7.1此時，如來、應供、正遍知、圓滿佛陀釋迦牟尼佛從二十流星三昧中起定，現如來身相，為眾生演說法。所有神、乾闥婆、人類等大眾也都恢復了原來的身相。世尊入了名為輪迴圈的三昧，剛一入輪迴圈三昧，眉間白毫放出各種顏色的光芒。這光芒照耀十方佛土中充滿五濁的獨覺乘的追隨者，數量如恒河沙粒一樣眾多。當那些光芒觸及這些眾生的身體時，他們放棄了貪著、瞋恨、癡迷的根本基礎，身體充滿了喜樂。因為光芒向四方照耀，他們體驗到了與進入第二禪定的比丘相同的喜樂等級和相同的受蘊。藉由佛陀的力量，他們看到如來釋迦牟尼佛和他的眾會並不遠離他們，大約只有半由旬的距離。他們產生了強烈的信心，完全藉由佛陀的力量，他們來到了世尊面前。十方充滿五濁的佛土都清空了，八萬四千萬位追隨獨覺乘的眾生來到了釋迦牟尼佛面前，向世尊的雙足頂禮，然後坐在他面前聽聞法。世尊於是召喚那些難調伏的菩薩：

“Noble sons, foolish beings attached to objects

「善男子，愚癡的眾生執著於所緣

Constantly engage in activities of pleasure,

不斷地沉溺於快樂的活動中，

Are completely without understanding,

完全沒有智慧。

And do not know the path leading to happiness.

不知通往樂的道路。

“They are covered by dense darkness, [F.166.b]

他們被濃密的黑暗所籠罩，

They do not cast off saṃsāra,

他們不能捨離輪迴，

And they cling to the realm of lesser formations

他們執著於較小的行的領域

And the five sense pleasures.

和五塵。

“Their life is one of intense craving,

他們的生命充滿了熾烈的渴愛，

And they drink from its poisoned waters.

他們飲用其中的毒水。

They experience the reeling of suffering

他們體驗到苦的眩暈

Yet they have an intense craving for saṃsāra.

然而他們對輪迴有著強烈的渴愛。

“They feed on flesh and blood

他們以血肉為食

And remain within that wheel,

並留在那個輪迴中。

Circling again and again,

一次又一次地輪轉著，

Without understanding its inexhaustible quality.

不理解其無盡的特性。

“Here, wealth is neither gained nor exhausted,

「在這裡，財富既不被獲得，也不會消盡，

And treasures have no limit.

而且寶藏無盡。

Abandoning nonvirtuous friends

舍棄不善知識

Completely pacifies the suffering associated with marks.

完全平息與相相關的苦。

“Those who are skilled in cultivating acceptance

「那些善於修習忍的人

Completely pacify all the afflictions,

完全息滅所有的煩惱，

Tame millions of living beings,

調伏百萬眾生，

And obtain the four treasures.

並獲得四寶。

“They establish suffering beings in happiness,

「他們將處在苦難中的眾生安置於樂中，

And they are like reflections of the moon in water.

他們猶如水中月亮的倒影。

Foremost among beings, they pass into nirvāṇa.”

眾生中最殊勝者，他們趨入涅槃。

7.9The bodhisattva Skilled in Fragrances then asked the Blessed One, “Blessed One, will each of those noble sons and daughters obtain an abundance of fearlessness, and will each of them obtain the merit of fearlessness, inexhaustible insight, and inexhaustible eloquence?”

7.9香氣善巧菩薩便向世尊提問：「世尊，那些善男子、善女人是否各各都能獲得豐富的無畏，各各都能獲得無畏的功德、無盡的慧和無盡的辯才？」

7.10The Blessed One replied to the bodhisattva Skilled in Fragrances, “Noble sons and daughters who understand not to pursue or cling to any formations regard all formations as without an owner, without causes and conditions, unestablished, and devoid of an agent. They do not cling to the thoughts, concepts, or marks of all those formations, which are insubstantial, or to the excellent minor marks. They do not cling to the world in any way whatsoever. They do not cling to forms, sounds, smells, tastes, or tactile objects, and they do not grasp at the five sense pleasures. They will not be reborn in any state of existence. All those who are free from attachment will not be reborn. They are insubstantial and lack mental engagement. [F.167.a] Those who are insubstantial and lack mental engagement are devoid of attachment. Those who are devoid of attachment are free from words. Those who are free from words are non-returners. Their minds are free from the countless formations associated with the three times and the three realms. Those who have attained the state in which phenomena do not arise and do not return understand the way in which phenomena are likenesses. They do not go, they do not come, and they are not attained. They do not cause any attachment whatsoever. They are not bound, they are not liberated, they do not remain, and they do not abide. They understand each and every phenomenon as the gateway to nonabiding, and they understand each and every phenomenon as the gateway to abiding. They know that freedom from death and rebirth depends on the realization of the Dharma. Since they do not depend on any phenomena, they are free from all the various types of phenomena. Since they are free from all the various types of phenomena, they are free from life forces, souls, persons, human beings, and individuals. Since they are free from life forces, souls, persons, human beings, and individuals, they never stray from voidness and emptiness. They regard all formations as limitless emptiness.

7.10世尊回答香象菩薩說：「善男子善女人，若能理解不追求也不著於任何行，視一切行為無主人、無因緣、未建立、無作者。他們不著於那一切行的思想、概念或相，這些都是無實的，或者殊妙的細相。他們以任何方式都不著於世界。他們不著於色、聲、香、味、觸，也不執取五塵。他們將不會在任何有之狀態中被重新投生。所有那些遠離著的人將不會被重新投生。他們是無實的，缺乏意行。那些無實且缺乏意行的人遠離著。那些遠離著的人遠離言說。那些遠離言說的人是不還果。他們的心遠離了與三世和三界相關的無數行。那些已成就諸法不生不還之狀態的人理解諸法如倒影的方式。他們不去、不來，也不被成就。他們不造成任何著。他們不被束縛，不被解脫，不停留，也不安住。他們將每一諸法理解為無住的門，也將每一諸法理解為安住的門。他們知道解脫死亡與再生取決於對法的現證。因為他們不依於任何諸法，他們遠離一切各種諸法。因為他們遠離一切各種諸法，他們遠離命、靈魂、人、人類和個體。因為他們遠離命、靈魂、人、人類和個體，他們永不偏離空性和虛空。他們視一切行為無限的空性。」

7.11“Those noble sons meditate upon the mind because it is limitless emptiness, and each of them achieves the four inexhaustible armors. They become resources that one grasps as equal due to their inexhaustible nature. Since they ripen beings, their merit will be inexhaustible. They will teach the Dharma with inexhaustible eloquence. They will master wisdom through inexhaustible means. They reveal ultimate reality by accumulating the gateways to liberating beings in order to ripen beings. They understand that all phenomena lack a self, and they never give up ripening beings with the armor of great compassion. In every buddha realm they carry out the goal of ripening beings who are like the reflection of the moon in water. Since all phenomena lack a self, [F.167.b] those skilled ones ripen beings by accomplishing the taming of beings while in a state of absorption. They will ford the river that permanently eliminates views regarding the life force, transmigration, souls, and persons. Since formations such as the physical, verbal, and mental formations of the three times are nonexistent, they will cross over the ocean of beings’ existence. This is known as demonstrating the unobstructed wisdom of the bodhisattvas.”

7.11這些善男子思惟心是無限的空性，因而各各成就四種無盡的甲冑。他們成為人們以平等方式所領受的資源，因為他們具有無盡的性質。由於他們成熟眾生，他們的功德將是無盡的。他們將以無盡的辯才宣說法。他們將透過無盡的方便掌握智慧。他們藉由積聚解脫眾生的門路來彰顯勝義，以成熟眾生。他們理解諸法都沒有我，並且絕不放棄用大悲的甲冑來成熟眾生。在每一個佛土中，他們實現成熟眾生的目標，這些眾生如同水中月亮的倒影。由於諸法都沒有我，那些善巧者藉由在三昧的狀態中成就調伏眾生而成熟眾生。他們將渡過永遠消除對命、輪迴、靈魂和人的見解的河流。由於三世的身、語、意行等行不存在，他們將超越眾生存在的大海。這被稱為示現菩薩的無礙智。

7.12As this teaching was being delivered, 6,800,000,000,000 bodhisattvas attained further acceptance of phenomena, and 84,000,000,000,000 followers of the vehicle of the solitary buddhas gave rise to the mind set on unsurpassed and perfect awakening, the mind set on the stage of nonregression, and each abided in that stage of nonregression.

7.12當這部教法被宣說時，六兆八百億位菩薩證得了進一步對諸法的忍，八兆四千億位獨覺乘的追隨者生起了趨向無上正等覺的心、趨向不退轉地的心，並且各自安住在那個不退轉地中。

7.13The Blessed One then addressed the bodhisattva Regarded as a Friend, saying, “Noble son, whether or not the thus-gone ones appear in this world, the abiding nature of reality, the realm of phenomena, and phenomena themselves remain as follows: From what arises with ignorance as the condition up to the formations is nothing but a great mass of suffering. Furthermore, with the ceasing of ignorance up to the ceasing of formations, this great mass of suffering also ceases. In this way, by following the thus-gone ones, beings have realized this and attained awakening by means of the Dharma, and they will no longer propagate or proclaim other types of Dharma. When the thus-gone ones appear in the world, those worthy, perfect buddhas propagate and proclaim and teach the Dharma to beings. Those beings for whom there is no other truth then cross over the river of saṃsāra, and they each remain on the path that leads to peace, happiness, and nirvāṇa.”

7.13世尊對菩薩名聞子說：「善男子，無論如來是否出現於世，現實的安住本性、法界以及諸法本身仍然保持如下的方式：從無明為條件而生起的諸法，一直到行為止，都不過是一大堆苦。進一步說，從無明的滅除一直到行的滅除，這大堆苦也隨之消滅。以這樣的方式，通過跟隨如來，眾生已經認識到這一點，並通過法而成就了菩提，他們將不再傳播或宣述其他類型的法。當如來出現於世時，那些值得敬仰的圓滿佛陀向眾生傳播、宣述和教導法。對於那些沒有其他真理的眾生，他們超越了輪迴河，各自安住在通往寂靜、樂和涅槃的道路上。」

7.14As this proclamation was being delivered, myriads of beings attained the immaculate absorption of the solitary buddhas and reached the vehicle of the solitary buddhas. [B2] [F.168.a]

7.14當此宣說進行之際，無數眾生證得獨覺的清淨三昧，並到達獨覺乘。

7.15This was the seventh chapter of the Great Vehicle sūtra entitled “The Acceptance That Tames Beings with Light Rays That Travel through Space.”

7.15（結尾）