8400184001 = 84000 + AI

Chapter 2: The Secret of the Bodhisattva’s Speech

第二章：菩薩語言之密

2.1[B2] Once again, Vajrapāṇi, Lord of the Guhyakas, spoke to the bodhisattva Śāntamati: “Śāntamati, what is the secret of the Bodhisattva’s speech and the purity of his verbal action? Śāntamati, the succession of the bodhisattvas’ rebirths continues for precisely so long as beings continue to be reborn, and for as long as they continue to be reborn, these bodhisattvas make use of language. The knowledge and vision of the bodhisattvas penetrates without impediment beings’ use of language in all the ways they express linguistic utterances, verbal expressions, explanations, conventions, speeches, descriptions of reality, signs, actions, and happiness and suffering. Their knowledge and vision even penetrate the languages used by worms, mosquitoes, flies, bees, and moths. [F.111.a] Since their knowledge and expression of language enables them to relieve the bodies and minds of beings, such verbal expressions emerge from the mouths of those bodhisattvas who know and use language. This is in accordance with the nature of things. In this respect, it should be said:

2.1金剛手密跡金剛力士再次對菩薩寂慧說道：「寂慧，菩薩的語言之密和語業的清淨是什麼？寂慧，菩薩們的生死輪迴延續的時間，正好就是眾生繼續轉生的時間那麼長，而且在眾生繼續轉生的期間，這些菩薩們運用語言。菩薩們的知見毫無障礙地貫通眾生運用語言的所有方式——他們所有的語言表達、口頭表述、解釋、習慣用語、演說、對實相的描述、標記、行為，以及樂和苦。他們的知見甚至貫通蟲子、蚊子、蒼蠅、蜜蜂和飛蛾所使用的語言。正因為他們對語言的知見和表達能力使他們能夠解除眾生的身心痛苦，這樣的語言表達才從懂得和運用語言的那些菩薩們的口中發出。這是符合事物本性的。在這方面，應該這樣說：

“Just as there is no end to beings,
「就如同眾生沒有窮盡一樣，
The succession of rebirths is immeasurable.
生的相續是無量的。
Even if one were to speak of it for a hundred eons, there would be no end.
即便說上百劫，也沒有窮盡。
One should thus say that these things are inconceivable.
因此應當說，這些事物是難以思議的。
“The Great One’s words are faultless,
「偉大者的言語沒有過失，
His teachings truly vast as mind and thought.
他的教法廣大如同意念。
Like space, they do not increase or decrease.
如虛空一樣，它們不增不減。
Yet, one should still speak in metaphors.
然而，人們仍應該用比喻來說法。

2.4“Śāntamati, the speech of bodhisattvas is expressed in the brahmās’ voices, the śakras’ voices, and in the voices of the lokapālas. It is expressed in the voices of the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas. It is expressed in the voices of all beings. It satisfies the wishes of all beings. About this, it should be said:

2.4「寂慧菩薩，菩薩的語言，用梵天的聲音來表達，用帝釋的聲音來表達，用護世天王的聲音來表達。用天神、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、大蛇的聲音來表達。用一切眾生的聲音來表達。這樣的語言能滿足一切眾生的願望。關於這一點，應當這樣說：

“The irreproachable words of the great ones
「大人們無可指責的言語
Are without increase or decrease, like space.
如同虛空一樣，沒有增減。
Such teachings are vast as mind and thought.
這些教法廣大如同意念一樣。
Listen earnestly to those who speak them.
要認真聆聽那些傳述它們的人。
“Engaging in compassion, along with love,
「修習悲心，一同修習慈心，
Joy, and equanimity as well,
喜心，以及捨心，
Will take one even beyond Brahmā, it is said.
據說會讓人超越梵天。
With such well-spoken words, one satisfies Brahmā.
用這樣的善言，可以令梵天歡喜。
“Whatever pleasing music of Śakra there may be
「無論帝釋有什麼令人愉悅的音樂
Is surpassed by the splendor of such sayings.
被這樣的言語光輝所超越。
Immeasurable divisions of phenomena arise
無量的現象分別產生
From the production of these musical melodies.
從這些音樂旋律的產生。
“This speech is supreme; more marvelous
「這種語言是最高的；比緊那羅的歌聲更奇妙
Than the songs of the kinnaras,
超越了緊那羅的歌唱，
It does not inflame sensual desire.
它不會激起感官的欲望。
Such speech becomes whatever people enjoy.
這樣的語言成為人們所喜愛的內容。
“Many are the divine songs and instrumental music
「有許多天人的歌唱和樂器音樂
Found pleasing in the realm of desire.
在欲界中得到喜愛。
Yet, virtuous words that bestow the meaning of the Dharma‍—
然而，能夠傳達法之意義的善良語言——
Such words can satisfy completely.
這些言語能夠完全令人滿足。
“Upon hearing the words [F.111.b] of the Guide of Men,
「聽聞人中導師的言語，
Sensual desire is quelled, and so, too, is hatred.
貪欲得以息滅，瞋恨也隨之平息。
Ignorant deception and prideful arrogance are allayed.
無明欺誑與驕慢之心得以平息。
One determines the meanings, and doubts vanish.
由此決定義理，疑遂消除。
“By hearing the words of the Best of Men,
「透過聽聞最殊勝者的言語，
Gods in the realm of form, wherever they are,
色界的諸天神，無論他們身在何處，
Find their minds satisfied.
找到他們的意得到滿足。
Saying, ‘A buddha has appeared in the world,’ they seek awakening.
說著「佛陀已在世間出現」，他們尋求覺悟。
“The sound of the music made by
音樂的聲音
Powerful nāgas, gandharvas, and mahoragas
強大的龍、乾闥婆和大蛇
Resounds with an ocean of virtuous qualities
迴盪著無量的功德之海
And creates profound delight in all.
並給予一切眾生深遠的喜悅。
“Though there are infinite sounds and languages
「雖然有無量的聲音和語言
In each of the different directions of this world,
在這個世界的各個不同方向中，
It is by speaking in any of these languages
正是通過用這些語言中的任何一種說話
And by hearing them that people attain freedom.
通過聽聞這些聲音，人們獲得解脫。
“The gods upon the earth and equally the gods in the sky
「地上的神靈和同樣在天空中的神靈
Are enmeshed in sounds and languages.
被纏縛在聲音和語言中。
Thus, bodhisattvas also employ these languages,
因此，菩薩也運用這些語言，
But their words convey the truth with certainty.
但是他們的言語以確定的方式傳達諦。
“The swan, crane, cuckoo,
「天鵝、鶴、布穀鳥，
Peacock, parrot, partridge,
孔雀、鸚鵡、鷓鴣、
Myna bird, and wild goose‍—
八哥與野鵝—
Bodhisattvas satisfy them in their respective tongues.
菩薩以各自的舌音滿足它們。
“The tiger, lion, bear, monkey,
「老虎、獅子、熊、猴子，
Leopard, cat, deer, elephant, rhinoceros,
豹、貓、鹿、象、犀牛，
Horse, dog, pig, and owl‍—
馬、狗、豬和貓頭鷹——
Bodhisattvas satisfy them in their respective tongues.
菩薩用各自的舌頭來滿足它們。
“In order to inspire, restrain, and help
「為了啟發、約束和幫助
Any being with four legs, two legs,
任何具有四條腿、兩條腿、
Many legs, and likewise none at all,
許多腳和同樣沒有腳的，
They employ all their languages and calls.
他們運用所有的語言和聲音。
“Their voices accord with the languages of everyone:
「他們的聲音與所有眾生的語言相應：
All beings in the three worlds,
三界中的所有眾生，
Whether of the highest, middling, or lowest forms,
無論是最高、中等或最低的色。
Including the realms of hell beings, Yama, animals, humans, and gods.
包括地獄眾生、閻魔王、畜生、人類和天神的各個界。
“Although they do whatever is needed,
雖然他們做一切必要之事，
They do not form thoughts, ideas, or concepts.
他們不生起念、想法或概念。
They are without attributes, attachments, and bonds.
他們沒有特質、執著和束縛。
Settled in meditative equipoise, their minds do not go astray.
安住於三昧中，他們的意不會偏離。
“If they want, those with pure minds,
「若其所欲，彼諸淨意者，」
Without making any effort or grasping anything,
不需要作任何努力或執著任何事物，
Can use their voice to bring understanding
能夠用其音聲使眾生獲得領悟
To countless realms as numerous as grains of sand in the Ganges.
傳遍恆河沙數般眾多的無量界。
“When all the māras in the cosmos of a billion worlds
「當三千大千世界中的所有魔
Hear the horrifying voices of the bodhisattvas, [F.112.a]
聽聞菩薩們恐怖的聲音，
They and their wives immediately become terrified,
他們和他們的妻子立即感到恐懼，
Place their palms together out of respect, and bow.
將雙手合掌表示恭敬，然後禮拜。
“Any beings who wish to propound a rival doctrine,
「任何眾生如果希望提出對立的教法，
And who are overwhelmed by pride and bow to no one,
那些被傲慢所淹沒，不向任何人低眉順眼的眾生，
Will place their palms together out of respect and bow
將雙掌合十，恭敬禮拜
When they hear these brilliant words.
當他們聽聞這些光輝的話語。
“When the deaf, dumb, mute,
「當聾子、啞巴、無法說話的人
And those who stammer and stutter
以及那些口吃和結巴的人
Hear this excellent speech,
聆聽這優美的語言，
They will express most attractive sounds.
他們將發出最美妙的聲音。
“Those tormented and harassed by the afflictions,
那些被煩惱所折磨和困擾的人，
Who are engulfed in a hundred regrets over past faults,
那些因過去的過失而陷入百般悔恨中的人，
Will have their regrets allayed and be appeased
其悔惱得以消除而得到安寧。
When they hear these virtuous words.
當他們聽聞這些善言時。
“When beings hear the words
「當眾生聽聞這些言詞
Buddha, Dharma, Saṅgha, and impermanence,
佛陀、法、僧伽，以及無常，
They will begin cultivating generosity, learning, moral conduct,
他們將開始修習布施、聞慧、戒律、
Patience, heroic effort, meditation, and intelligence.
忍辱、精進、禪定和智慧。
“One could not exhaustively describe the qualities
「無法窮盡描述
Of those who have attained the pristine speech of the buddhas,
已證得諸佛清淨語言的那些人，
Who possess infinite expressions and boundless knowledge,
具有無限表達與無邊知識的。
Even if one spoke about them for many thousands of eons.
即使一個人花費數千劫的時間來談論它們。

2.27“Śāntamati, the speech of bodhisattvas does not contain any sense of lust; aversion; delusion; affliction; impediment; obstruction; vulgarity; foulness; callousness; abusiveness; incompleteness; harshness; attachment; anger; carelessness; animosity; contradictory words; words influenced by the various afflictions; fickleness; flattery; arrogance; haughtiness; impatience; inappropriate speech; desirous speech; words praising physical appearance; aggrandizement; contrivance; overly relaxed speech; intent to shock; exhausting speech; speech resulting from an impairment of their faculties, from diminished vitality, or from a diminished mind; disingenuousness; deficiency; opacity; coarseness; rejecting others; contradicting others; causing distress; [F.112.b] unproductiveness; scolding others; annoying others; causing oneself or others pain; inappropriate use of words; inappropriate choice of words; insincere words; irrational words; illogical words; vicious words; inauthentic words; false speech; unjust words; quarrelsome speech; harmful speech; inopportune speech; verbosity; bad grammar; hypocrisy; obsequiousness; speech intended to gain profit; ineffective demonstration; deceiving the eye; confusing the mind; expressing doubt; laconic expression; words that cause trauma and disgust; words of scornful disregard; boastful words about one’s own point of view; words that suppress the points of view of others; words that demonstrate an obsession with self-praise; words that demonstrate resistance to the praise of others; drunken speech; scornful words; excessive boasting to others; words that do not say what is needed; counterproductive words; leaking secrets; not guarding one’s words; using words that are condemned by the wise; condemning the noble ones; attacking another with abuse; public displays of praise; describing the faults of others at inopportune moments; twisting the knife; broadcasting the faults of others; words that fail to keep one’s promises; speech expounding upon the objects of one’s pride; speech that contradicts the workings of karma; or speech in which one fails to avoid using words that do not accord with reality.

2.27「寂慧菩薩啊，菩薩的語言不包含任何貪欲；瞋恚；癡迷；煩惱；阻礙；妨害；粗俗；污穢；冷漠；謾罵；不完整；粗暴；執著；嗔怒；疏忽；敵意；自相矛盾的言辭；受各種煩惱影響的言辭；反覆無常；阿諛奉承；傲慢；自大；急躁；不當言論；貪求之語；讚美外貌之語；自我誇大；矯作；過度放鬆的言辭；驚嚇他人的意圖；令人疲憊的言辭；因感官受損、活力減弱或心識衰退而產生的言辭；不誠實；缺陷；晦澀；粗糙；排斥他人；與他人相悖；造成痛苦；無益；責罵他人；惱怒他人；令自己或他人痛苦；不當用詞；不當選詞；言不由衷；無理之言；不合邏輯之言；惡毒之言；虛偽之言；虛假言語；不公正之言；好鬥之言；有害言語；不合時宜的言辭；冗長；文法欠佳；虛偽；諂媚；意圖獲利的言辭；無效的示範；欺瞞眼睛；迷惑心智；表達疑惑；簡短扼要；引起創傷和厭惡的言辭；輕蔑之言；自誇己見的言辭；壓抑他人觀點的言辭；表現自我讚美執著的言辭；對他人讚美的抗拒之言；醉酒之言；譏諷之言；過度向他人自誇；未能說出必要之言；適得其反之言；洩露秘密；不守口德；使用智者所譴責的言辭；譴責聖者；以辱罵攻擊他人；公開炫耀讚美；在不恰當的時機述說他人之過；加劇傷害；廣為散播他人之過；未能信守承諾的言語；闡述個人驕傲之對象的言辭；與業的運作相悖的言辭；或未能避免使用與實相不相符言辭的言辭。」

2.28“Śāntamati, the expression of the bodhisattvas’ speech is infused with the knowledge of the supernormal faculties, and because it results from the ripening of merit, it accords with the truth. [F.113.a] Whatever they say is just exactly so. Suppose a bodhisattva were to pass by or sit under a tree and somebody were to ask, ‘Excuse me, sir, how many leaves does this tree have?’ Without looking at the tree and without counting the leaves, the bodhisattva would then be able to say exactly how many leaves there were without overestimating or underestimating the number.

2.28「寂慧菩薩，菩薩們的言語充滿著神通的知識，由於它源於福德的成熟，所以符合諦實。無論他們說什麼都恰好就是這樣。假設一位菩薩經過或坐在樹下，有人問說：『請問先生，這棵樹有多少片葉子？』菩薩不用看樹，也不用數葉子，就能夠準確地說出葉子的數量，不會高估或低估。」

2.29“Also, if one were to ask, ‘How many hundreds, thousands, hundreds of thousands, millions, billions, hundreds of billions, trillions, quadrillions, quintillions, sextillions, septillions, octillions, nonillions, decillions, undecillions, and duodecillions of grains of sand are there in the Ganges?’ then, without looking or counting, the bodhisattva’s speech could declare exactly how many grains of sand there are. He knows the grains of sand to be this precise number by using the knowledge of the realized ones. Śāntamati, only the realized ones can directly perceive this. It is not directly perceptible to gods, nāgas, yakṣas, gandharvas, asuras, marutas, garuḍas, kinnaras, mahoragas, disciples, or solitary buddhas.

2.29「而且，假如有人問『恆河裡究竟有多少百、千、十萬、百萬、千萬、億、十億、百億、兆、千兆、萬兆、十萬兆、百萬兆、千萬兆、億兆、十億兆、百億兆的沙粒呢？』那麼菩薩無須觀看或數算，就能用如來的知識精確地說出恆河中沙粒的確切數量。寂慧啊，只有如來才能直接證知這一點。天、龍、夜叉、乾闥婆、阿修羅、馬陸、迦樓羅、緊那羅、摩睺羅伽、聲聞、或辟支佛都無法直接證知此事。」

2.30“Śāntamati, you can understand this through the following teaching: At one point in the past, Śāntamati, there was a sage named Light and a brahmin named Śyāmaka. At that time, there was a tree called the Excellent King of Banyan Trees, which was covered by many branches and leaves. The crown of the tree was several miles in circumference and the sage, Light , dwelled beneath that tree. While he was dwelling there, [F.113.b] he used the power of his supernormal faculties to count the leaves on the branches of the Excellent King of Banyan Trees for twelve years and seven days until he came to a realization of that knowledge. At a certain point the brahmin, Śyāmaka, had been out seeking alms in the village, and because it was midday he went beneath that banyan tree to take his meal. He came before the sage, Light , and was truly delighted to see him. Sitting together, they spoke of many topics about which they were passionate. Then, the sage, Light , said to the brahmin Śyāmaka, ‘Excuse me, brahmin, but do you think there are any humans in this world of beings who have the ability to count, directly perceive, or know the number of leaves on this Excellent King of Banyan Trees?’

2.30「寂慧菩薩，你可以通過以下教法來理解這一點：過去的某個時候，寂慧菩薩，有一位名叫光明的仙人和一位名叫黑色的婆羅門。那時有一棵名叫善王榕樹的樹，被許多枝葉覆蓋著。這棵樹的樹冠圓周有好幾英里，光明仙人就住在那棵樹下。當他住在那裡時，他用神通的力量數了善王榕樹枝上的葉子十二年零七天，直到他對那個知識有了領悟。在某個時候，婆羅門黑色曾經在村子裡乞討食物，因為當時是正午，他就在那棵榕樹下吃飯。他來到光明仙人面前，見到他真的很高興。他們一起坐著，談論了許多他們熱情關注的話題。之後，光明仙人對婆羅門黑色說：『婆羅門啊，請問你認為這個眾生世界中是否有人能夠數出、直接看出或知道善王榕樹上葉子的數量呢？』」

2.31“ ‘Yes, revered one, there is.’

2.31「尊者啊，有的。」

“ ‘Brahmin, who would that be?’ asked the sage.

「婆羅門，那是誰呢？」聖人問道。

“The brahmin replied, ‘Revered one, I can count them.’

婆羅門回答說：「尊者，我能夠數出來。」

“ ‘Well, count them, then, brahmin!’ said the sage.

「好吧，那你就數一數吧，婆羅門！」聖賢說道。

“Immediately, without having to look at the tree or count the leaves, the brahmin knew how many leaves there were. He then spoke in verse, saying:

「婆羅門立即不必看樹或數葉子，就知道了樹上有多少片葉子。他隨後用偈頌說：」

“ ‘There are six hundred septillion,
「有六百垓，」
Sixteen sextillion,
一千六百萬兆，
Thirteen quintillion,
十三千兆，
Ninety-six quadrillion,
九十六兆，
“ ‘Three hundred and ninety trillion,
三百九十兆，
Thirty billion,
三百億，
Eight hundred
八百
And ninety-two million.
九十二百萬。
“ ‘I, the true brahmin, know this.’
「我，真正的婆羅門，知道這個。」
Hearing this, Light said to Śyāmaka,
聽聞此語，光明對尸耶摩迦說道：
‘Best of brahmins, you have spoken truly.
婆羅門中最殊勝者，你所說的都是真實。
Excellent, excellent. This is true.
善哉，善哉。此為真實。
“ ‘For twelve full years and seven days
「『十二年零七天
Have I, through supernormal faculties, counted these leaves.
我是否以神通數算了這些葉子。
Lord, you have known them in an instant.
主人，你瞬間就知道了。
Without looking or counting,
不用看，也不用數，
“ ‘You realized instantaneously
「你瞬間就證悟了
How many leaves there are.
有多少片葉子。
Has this knowledge been taught to you by a god? [F.114.a]
這知識是由某位天神教導你的嗎？
Brahmin, please explain this to me.’
婆羅門，請為我解釋這一點。

2.37“ Śyāmaka replied, ‘Listen, revered one, this is not taught by gods, but by men. I follow true words and live according to their meaning. It is possible that the sky could exhaust itself and fall to pieces, but it is impossible for me ever to speak falsely.’

2.37「尸耶摩迦回答說：『尊者，請聽著，這不是由天神教導的，而是由人類教導的。我遵循真實的言語，並按照它們的含義生活。天空有可能耗盡自身並分裂成碎片，但我絕對不可能說謊。』」

“Then Vajrapāṇi said:

「那時金剛手說：

“ Light was the great one, Śāriputra,
「光明就是那位偉大的舍利弗，
And the brahmin, Śyāmaka, was Śākyasiṃha.
那位婆羅門舍瑪迦就是釋迦獅子。
Such is the speech of those who possess an ocean of virtues.
這就是那些具有德海的人的語言。
It is endowed with the Dharma and its meaning, which rests on the truth.
它具有法及其義理，這些都建立在諦之上。

2.39“Śāntamati, so far as the purity of the speech of the bodhisattvas is concerned, this is the secret of the speech of the bodhisattvas. This is merely a brief demonstration of the purity of their speech. If one were to go further than that, an exhaustive explanation of the purity of the bodhisattvas’ speech would have no limit or endpoint.”

2.39「寂慧菩薩，就菩薩語言的清淨而言，這就是菩薩語言的密。這只是菩薩語言清淨的簡要展示而已。如果超越這一點，對於菩薩語言清淨的詳盡說明將會沒有邊界和終點。」

2.40This was the second chapter, “The Secret of the Bodhisattva’s Speech.”

2.40（結尾）