Chapter 17: Articulating Nonduality
第十七章：闡述非二性
17.1At that point, the bodhisattva Śāntamati said this to Vajrapāṇi, Lord of the Guhyakas: “The Realized One has made a prediction for you, Lord of the Guhyakas.”
17.1此時，菩薩寂慧對密跡金剛力士說道：「如來已為你授記，密跡金剛力士。」
Vajrapāṇi responded, “The prediction made for me, noble son, is one that has the nature of a dream.”
金剛手回答說：「善男子，為我授記的預言，具有夢幻的本質。」
17.2“What have you been predicted to obtain?”
17.2「你被授記要得到什麼？」
“The prediction I have obtained, noble son, is for what does not obtain.”
「善男子，我所獲得的授記，是為了不可獲得的事物。」
17.3“What does not obtain?
17.3「什麼是不存在的？
“A being, a life force, a person, an individual entity, and a human being—these do not obtain. The aggregates, element s, and sense spheres do not obtain. It is the same with virtue, vice, purity, impurity, the defiled, the undefiled, the mundane, the transcendent, the conditioned, the unconditioned, the afflicted, the cleansed, saṃsāra, and nirvāṇa—these do not obtain.”
「眾生、命者、人、有情、士夫——這些都不成立。蘊、界、處都不成立。德、過失、清淨、不清淨、污穢、清潔、世間、超越世間、有為、無為、煩惱、清淨、輪迴、涅槃——這些也都不成立。」
17.4“If they do not obtain, then what was predicted here?”
17.4「若都不成就，那麼這裡授記的是什麼呢？」
“What was predicted is the knowledge that comes from the understanding of what cannot be grasped by the mind.”
「所預言的是源自對意無法把握之物的理解而來的知。」
17.5“And is this knowledge produced by duality?”
17.5「那麼這個知是由二元對立而生的嗎？」
“If it were produced by duality,” Vajrapāṇi responded, “then one could not obtain a prediction. Since knowledge is not produced by duality, the predictions bodhisattvas obtain are only nondual predictions.”
金剛手回答說：「如果授記是由二元性產生的，那麼就無法獲得授記。因為知是不由二元性產生的，所以菩薩所獲得的授記只是不二的授記。」
17.6Śāntamati then asked, “If knowledge is produced by nonduality, then who gives the prediction and who receives the prediction?”
17.6寂慧菩薩問道：「如果知是由非二元性而生，那麼誰給予授記，誰接受授記呢？」
“The one who gives the prediction and the one who receives the prediction are obtained by understanding that they are same. They are conceived from the position of nonduality.”
「給予授記者和獲得授記者，藉由領悟他們是相同的而得到。他們是從非二元性的立場而產生的。」
17.7“For one who has the position of nonduality, Lord of the Guhyakas, [F.169.b] what prediction can there be?”
17.7「對於具有不二之位的人，密跡金剛力士啊，怎麼會有授記呢？」
“For whichever position one has, that position being the position of nonduality, there is a prediction precisely for the one who has that position.”
「無論誰有什麼位置，那個位置就是非二元性的位置，授記正是為了有那個位置的人而存在的。」
17.8“For which position is there a prediction for the one who stands thereon?”
17.8「站立於哪一個位置上，才會有授記呢？」
“For one who stands on the position that there is a self, there is a prediction. For one who stands on the position that there is a being, there is a prediction, as well as for one who stands on the position that there is a life force or a person.”
「對於站在有自我的立場上的人，有授記。對於站在有眾生的立場上的人，有授記，對於站在有生命力或有人格的立場上的人，也有授記。」
17.9“On what is one standing when one is standing on the position that there is a self?”
17.9「當一個人站在有自我的立場上時，他站在什麼上面？」
“When one is standing on the position that there is a self, one is standing on the position of being liberated by the realized ones.”
「當某人站在有自我的立場上時，某人就站在被如來所解脫的立場上。」
17.10“What is standing on the position of being liberated by the realized ones?”
17.10「什麼是站在被如來解脫的位置上？」
“It is standing on the position of craving, becoming, and ignorance.”
「它是站在愛、有、無明的位置上。」
17.11Śāntamati asked, “On what is one standing when one is standing on the position of craving, becoming, and ignorance?”
17.11寂慧菩薩問道：「當一個人站在愛、有、無明的位置上時，他又站在什麼位置上呢？」
“One is standing on the position of what is perpetually not born and not produced,” said Vajrapāṇi.
金剛手說：「一個人站在永遠不生不起的位置上。」
17.12“Standing on what is not born is what kind of stance?”
17.12「站在未生之上是什麼樣的立場？」
“It is a stance that makes something known.”
「那是一種能夠使某事物被認識的姿態。」
17.13“What is made known by making something known?
17.13「用認識而認識到的是什麼？」
“If one is making something known, it would not be something unknown.”
「如果有人在顯現某物，那它就不會是未知的東西。」
17.14“What is not made known?”
17.14「什麼是未被顯示的？」
“All that is made known does not make it known.”
「凡是被說明的一切都不能使它被說明。」
17.15“If it is not made known, then how does one give an instruction?”
17.15「如果不是使其顯明，那麼人應當如何給予教誡呢？」
“If one were to give an instruction, one would not make something known. Since one does not make something known, therefore one gives an instruction.”
「如果有人施予教誡，就不會讓某事被認識。因為沒有讓某事被認識，所以才施予教誡。」
17.16“How is one instructed?”
17.16「怎樣才能得到教誡？」
“When one does not receive information.”
「當一個人不接收資訊時。」
17.17“How does one not receive information?”
17.17「一個人如何不接受資訊？」
“When one does not chase after words.”
「當一個人不追逐言語時。」
17.18“How does one not chase after words?”
17.18「如何才能不追逐語言？」
“When one relies on the meaning.”
「當一個人依靠義理時。」
17.19“How does one rely on the meaning?”
17.19「如何依靠意義呢？」
“When one does not see the meaning.”
「當一個人不見到意義時。」
17.20“How does one not see the meaning?” [F.170.a]
17.20「一個人如何不見義理呢？」
“When one is not intent on meaning or lack of meaning.”
「當一個人既不專注於意義，也不專注於無意義時。」
17.21“When one is not intent on meaning or lack of meaning, then does one lack intent?”
17.21「當一個人既不執著於意義，也不執著於無意義時，那麼這個人是否缺乏意向？」
“When one is not intent on meaning or lack of meaning, then one is intent on the Dharma.”
「當一個人不執著於有義或無義時，那麼他就是執著於法。」
17.22“If one is intent on the Dharma, is that not simply being intent on something?”
17.22「如果一個人專注於法，那不就只是專注於某個東西嗎？」
“One who is intent on the Dharma, noble son, is not intent on anything at all, because the thing on which such a being is intent is not a thing, nor is the one who is intent upon it a thing, either.”
「善男子，一個對法用心的人，實際上並沒有對任何東西用心，因為這個眾生所用心的東西本身不是東西，而用心的人本身也不是東西。」
17.23“What, again, is not a thing?”
17.23「那麼，再者，什麼又不是東西呢？」
“Where not even the word thing obtains.”
「在連『事物』這個字都不存在的地方。」
17.24“Where not even the word thing obtains, what sort of Dharma can there be?”
17.24「在連『事物』這個詞都不成立的地方，怎麼會有什麼法呢？」
“It is precisely the Dharma, noble son, to which words do not speak, because, as it is said, all things are inexpressible; they cannot be given voice, they cannot be put into words. Noble son, when one speaks the words ‘I speak,’ one misspeaks, and one who misspeaks possesses neither the Dharma nor the Discipline.”
「善男子，正是這個法，言語是無法表達的，因為如所說的，一切事物都是不可言說的；它們無法被表達出來，無法被放入言詞中。善男子，當人說出『我在說話』這些言詞時，就是說錯了，而說錯話的人既沒有得到法，也沒有得到律。」
“You really should not say, Lord of the Guhyakas, that the Realized One misspeaks when he speaks the Dharma!”
「您實在不應該說，密跡金剛力士，如來在宣說法時會有所誤言！」
17.25“Have I not previously explained, Śāntamati, that the Realized One has not articulated or pronounced even a single syllable? What beings perceive as the Realized One speaking occurs through the force of their own vows and in accordance with their own motivations.”
17.25「寂慧菩薩，我豈不是之前就給你說明了，如來根本沒有宣說或發出過任何一個音節嗎？眾生所認為如來在說法，那是由於眾生自身的誓願力量以及他們各自的願心在起作用。」
17.26“What is the fault of one who speaks?”
17.26「說話者有什麼過失？」
“One who speaks commits a fault of verbal action.”
「說話的人會犯語業的過失。」
17.27“What is the fault of one who makes a verbal action?”
17.27「作語業的人有什麼過失？」
“The fault of uttering words by thinking of syllables.”
「由於思惟字而說話所犯的過失。」
17.28“What, then, is faultless?”
17.28「那麼，什麼是無過失的呢？」
“What is not spoken, what is not pronounced, is not made known at all, and what is not made known is faultless. What is not made known as self or other, that is faultless.”
「沒有說出來的、沒有發音的，就完全不被認知，而不被認知的就是無過失的。沒有被認知為自己或他人的，那才是無過失的。」
17.29“What is the root of fault?”
17.29「什麼是過失的根源？」
“The root of fault is grasping.”
「過失的根源是執著。」
17.30“What is the root of grasping?”
17.30"抓取的根源是什麼？"
“Its root is fixation.” [F.170.b]
「其根本是執著。」
17.31“What is the root of fixation?”
17.31「執著的根源是什麼？」
“Its root is false supposition.”
"它的根本是虛假的推想。"
17.32“What is the root of false supposition?”
17.32「虛假設想的根源是什麼？」
“Its root is a view that takes something as a basis of cognition.”
「其根本是一種認為某事物是認知基礎的見解。」
17.33“What is taken as a basis for cognition?”
17.33「什麼被作為認知的基礎呢？」
“Forms, sounds, smells, tastes, tactile sensations, and mental objects are taken as the bases for cognition.”
「色、聲、香、味、觸、法被當作認知的基礎。」
17.34“What is not taken as the basis for cognition?”
17.34「什麼是不被當作認知基礎的？」
“The propensity for craving is not taken as a basis for cognition, Śāntamati, because the Dharma that is taught by the Realized One has as its aim the abandonment of craving as a basis for cognition.”
「寂慧菩薩啊，愛的傾向不被當作認識的基礎，因為如來所教導的法，其目的就是為了捨棄將愛作為認識的基礎。」
17.35While Vajrapāṇi, Lord of the Guhyakas, was giving this teaching, the minds of five hundred monks became liberated and two hundred bodhisattvas acquired an acceptance of the fact that things do not arise.
17.35當金剛手密跡金剛力士說完這個教法時，五百位比丘的心得到了解脫，兩百位菩薩獲得了無生法忍。
17.36This was the seventeenth chapter, “Articulating Nonduality.”
17.36（結尾）