Chapter 22: The Explanation of Ajātaśatru’s Questions
第二十二章：阿闍世王的提問解釋
22.1At that point, it occurred to King Ajātaśatru, “The vajra that Vajrapāṇi, Lord of the Guhyakas, is holding in his right hand must be heavy, because if it is light, why is Vajrapāṇi, Lord of the Guhyakas, said to possess incredibly great strength?”
22.1這時，阿闍世王心想：「金剛手、密跡金剛力士右手所持的金剛應該很沉重，因為如果是輕的，為什麼金剛手、密跡金剛力士被說成具有難以置信的巨大力量呢？」
22.2Then, knowing with his own mind the train of thought of King Ajātaśatru, Vajrapāṇi, Lord of the Guhyakas, said to him, “It is, indeed, heavy, Great King, and it is light.”
22.2於是金剛手密跡金剛力士以自己的意知悉阿闍世王的思想，對他說道：「大王啊，它確實既是沉重的，又是輕盈的。」
22.3“For what reason is it heavy, and how is it light?”
22.3"它為什麼是沉重的，又如何是輕盈的呢？"
“It is heavy, Great King, in order to gain full control over [F.189.a] beings who are arrogant, conceited, haughty, and overly proud. For beings who are honest and humble, it is light.”
「大王，這金剛是沉重的，目的是為了完全控制那些傲慢、自大、高傲和過度驕傲的眾生。對於誠實謙虛的眾生，它就是輕盈的。」
22.4Vajrapāṇi, Lord of the Guhyakas, then used his empowering authority and made that spot of earth into vajra, and he placed his vajra on that ground. Just as soon as he set it down, the cosmos of a billion worlds quaked in six ways. Vajrapāṇi, Lord of the Guhyakas, then said to King Ajātaśatru, “Lift this vajra off the ground, Great King.”
22.4金剛手密跡金剛力士隨即運用加持力，將那片大地變成金剛，並將他的金剛放在地上。他一放下金剛，三千大千世界就以六種方式震動。金剛手密跡金剛力士然後對阿闍世王說：「大王，請將這支金剛從地上提起來。」
22.5Then, as someone with the incredible strength of a being with a great physique, King Ajātaśatru thought, “I will lift this vajra,” but with all his incredible strength he could not move or budge it, even to the slightest degree. Awestruck, he stretched out his arms, palms together in a gesture of salutation, and said to the Blessed One, “With the incredible strength of a being with a great physique, I can lift an elephant that is fully arrayed with armor with one hand, but, Blessed One, I cannot move or budge this mere trifle of a vajra in the slightest, not to speak of lifting it. What is the reason?”
22.5然後，阿闍世王雖然具有身軀強大眾生那般難以置信的力量，心想：「我將舉起這個金剛。」但儘管他費盡了全身難以置信的力量，卻無法移動或撼動它，甚至絲毫不能動搖。他驚恐萬分，伸出雙臂，雙手合掌行禮，對薄伽梵說：「我這具身軀強大的眾生，擁有難以置信的力量，能用一隻手舉起全身披掛鎧甲的象，但是，薄伽梵啊，我卻無法移動或撼動這個區區金剛，絲毫不能動搖，更別說舉起它了。這是什麼原因呢？」
22.6“Great King,” the Blessed One answered, “this vajra is heavy. Therefore, you cannot lift it.”
22.6薄伽梵說道：「大王，這根金剛很沉重。所以你無法舉起它。」
Then King Ajātaśatru said to Śakra, Lord of the Gods, “Kauśika, you are called ‘The Vajra-Bearer.’ Lift this vajra off the ground.”
然後阿闍世王對天帝帝釋說：「拘尸迦，你被稱為『金剛手』。把這支金剛從地上舉起來吧。」
22.7Yet, even though he was in possession of a great reserve of power, both the power of his superhuman powers and his own incredible strength, Śakra, Lord of the Gods, was unable to move or budge the vajra. Awestruck, Śakra, Lord of the Gods, then said to the Blessed One, “At a time when I was waging war on the asuras, Blessed One, I was able to lift the chariot of the asura lord Vemacitra with just one hand, even though the chariot was more than seven hundred leagues long. Still, I am unable to move or even budge this mere trifle of a vajra. Blessed One, is this due to the empowering authority of the Buddha?” [F.189.b]
22.7帝釋說道：「薄伽梵啊，有一次我在與阿修羅作戰的時候，我用一隻手就能夠舉起阿修羅王毗摩質多羅的戰車，那戰車長達七百多由旬，可是現在我卻連這一點點的金剛都無法移動半分。薄伽梵啊，這是因為佛陀您的加持力嗎？」儘管帝釋具有巨大的力量儲備，無論是他的神通力還是他自己驚人的力量，他都無法移動或撼動這個金剛。帝釋驚嘆不已，他合掌向薄伽梵禮敬。
22.8“Kauśika,” the Blessed One said, “this vajra is heavy, but it should be understood that this is not due to my empowering authority. What do you think, Kauśika? Is Mount Meru, the king of mountains, heavy?”
22.8「拘尸迦，」薄伽梵說，「這支金剛很沉重，但你應該明白，這不是因為我的加持力。拘尸迦，你認為怎樣呢？須彌山這座山中之王，它很沉重嗎？」
“Mount Meru is so heavy, Blessed One, that it would not be easy to describe how much, even by analogy.”
「薄伽梵，須彌山是如此沈重，即使用比喻也很難描述它究竟有多沈重。」
22.9“Kauśika,” continued the Blessed One, “this vajra is heavy, so much so that, for example, Kauśika, if Vajrapāṇi, Lord of the Guhyakas, were to strike it against the Cakravāḍa Mountains, which form this world’s perimeter and are made of vajra, they would be pulverized into tiny bits no bigger than chaff. This vajra has that much incredible power, Kauśika.”
22.9「拘尸迦，」薄伽梵繼續說，「這根金剛很沉重，例如說，拘尸迦，如果金剛手密跡金剛力士用它去擊打圍繞世界邊際的鐵圍山——那些山也是由金剛構成的——那些山就會被粉碎成細小的微粒，小到像糠秕一樣。拘尸迦，這根金剛就具有這麼大的不可思議的力量。」
22.10Śakra, Lord of the Gods, then said to Venerable Maudgalyāyana the Great, “Revered Maudgalyāyana the Great, since you are foremost among the Blessed One’s disciples in the possession of superhuman powers, lift this vajra off the ground.”
22.10帝釋天帝隨後對偉大的目犍連尊者說：「尊敬的偉大目犍連，既然你在薄伽梵的聲聞弟子中最具神通力，請將這枚金剛從地上舉起來。」
22.11The thought then occurred to Venerable Maudgalyāyana the Great, “If I am unable to pick up this vajra in front of this world and its gods, then I would become an impostor.” So, he grasped the vajra with such incredible strength that the cosmos of a billion worlds quaked in six ways, the rivers overflowed, and the oceans roiled, but he could not move or even budge the vajra.
22.11尊者大目犍連心想：「如果我在這個世界和諸天面前無法拿起這金剛杵，那我就成了冒充者了。」於是他用難以想像的力量抓住金剛杵，導致三千大千世界以六種方式震動，河流氾濫，海洋翻騰，但他仍然無法移動這金剛杵，甚至無法使其晃動分毫。
22.12Venerable Maudgalyāyana the Great was awestruck. He bowed his head at the feet of the Blessed One and said, “Blessed One, you have declared that I am foremost among the Blessed One’s disciples in the possession of superhuman powers. Blessed One, I have such great superhuman powers, such great exalted status, and such great majestic power that, if I wish, Blessed One, I can even hold all the water in the four great oceans in the palm of my hand. Blessed One, I could even make this cosmos [F.190.a] of a billion worlds revolve in one direction and then reverse direction, just as if someone were rolling a coin back and forth with the tips of their fingers. Blessed One, I can even touch the sun and moon, which have such great superhuman power and such great majestic power. With one hand, I could even pick up Mount Meru, the king of mountains, and throw it as far as the world of Brahmā. Blessed One, I have even tamed the nāga kings Nanda and Upananda. Blessed One, I have even traveled to the Marīcika world. Blessed One, when I can do what I want even with things as large as Mount Meru, does the fact that I cannot move or even budge this mere trifle of a vajra indicate that the power of my superhuman powers is insufficient, Blessed One, or am I not the only one?”
22.12尊者大目犍連感到震懾。他在薄伽梵的腳下低眉頷首，說道：「薄伽梵，您已經宣佈我在薄伽梵的聲聞弟子中神通最為第一。薄伽梵，我擁有如此偉大的神通，如此崇高的地位，以及如此強大的威德力，若我願意，薄伽梵，我甚至可以將四大洋的所有水都握在我的掌心。薄伽梵，我甚至可以使這個三千大千世界朝一個方向旋轉，然後再反向旋轉，就像有人用指尖將硬幣來回滾動一樣。薄伽梵，我甚至可以觸及日月，它們具有如此偉大的神通和如此強大的威德力。我可以用一隻手舉起須彌山這個山王，並將它拋擲到梵天的世界。薄伽梵，我甚至已經馴服了龍王難陀和烏波難陀龍王。薄伽梵，我甚至遊歷過蜃氣城的世界。薄伽梵，當我甚至可以隨意駕馭如須彌山一樣龐大的東西時，我無法移動或甚至撼動這微不足道的金剛這一事實，是否說明我的神通力不足，薄伽梵？或者難道不是只有我一人如此？」
22.13“Maudgalyāyana the Great,” the Blessed One answered, “it is not that the force of your superhuman powers is insufficient. Rather, when the empowering authority of a bodhisattva’s power cannot be shaken even by all the disciples and solitary buddhas, what more needs to be said about other beings? Maudgalyāyana, even if you were able to move the Mount Merus, those kings of mountains, that exist in as many buddha domains as there are grains of sand in the Ganges River, you would still not be able to move this vajra from its place, even slightly.”
22.13「大目犍連，」薄伽梵回答說：「不是你的神通之力不足。而是當菩薩的加持力強大到連所有聲聞和辟支佛都無法動搖的時候，還需要說什麼呢？目犍連，即使你能夠移動如恆河沙數那麼多的佛國土中存在的那些諸山之王須彌山，你仍然無法從這裡稍微移動這根金剛杵。」
22.14Venerable Maudgalyāyana the Great then asked, “Does the fact that he holds this vajra, Blessed One, give Vajrapāṇi, Lord of the Guhyakas, great power?”
22.14尊者大目犍連隨即問道：「薄伽梵啊，金剛手密跡金剛力士持有這個金剛，是否給予他巨大的力量呢？」
“Maudgalyāyana,” the Blessed One answered, “even if all the Mount Merus that exist in this cosmos of a billion worlds were made into a single mountain and you were able to lift even that mountain, you would still not be able to lift this vajra.”
「目犍連，即使將這個三千大千世界中所有的須彌山匯聚成一座山，你即便能夠舉起那座山，你仍然無法舉起這根金剛。」薄伽梵如此答覆。
22.15At this, the elder, Maudgalyāyana the Great, was awestruck, and he said to the Blessed One, “It is marvelous, Blessed One, that Vajrapāṇi, Lord of the Guhyakas, has the incredible power [F.190.b] to hold this vajra. Blessed One, did Vajrapāṇi, Lord of the Guhyakas, inherit this power from his parents, or is it the power of his own superhuman powers?”
22.15此時，長老大目犍連驚歎不已，對薄伽梵說：「薄伽梵，金剛手密跡金剛力士具有不可思議的力量來執持此金剛，這實在是奇妙啊。薄伽梵，金剛手密跡金剛力士這種力量是從父母那裡繼承得來的呢，還是他自己的神通力呢？」
The Blessed One answered, “Maudgalyāyana, the power that comes from human parents is sufficiently explained just by giving it a suitable name, whatever it may be, but if one were to explain fully the power of the superhuman powers of the bodhisattvas, then the world and its gods would be driven mad.”
薄伽梵回答說：「目犍連，來自人類父母的力量，只要給它取一個恰當的名字就足以解釋了，但是如果要完全解釋菩薩的神通力量，那麼世界和諸天都會被驅使得瘋狂。」
22.16At that point, the Blessed One surveyed all the directions with the gaze of a bull elephant, and then he said to Vajrapāṇi, Lord of the Guhyakas, “Lift this vajra from the ground, Lord of the Guhyakas!”
22.16此時，薄伽梵以象王之眼環視四方，然後對金剛手密跡金剛力士說：「密跡金剛力士，請從地上舉起這根金剛！」
22.17Then, with his left hand, Vajrapāṇi, Lord of the Guhyakas, lifted the vajra, which shook this cosmos of a billion worlds, and he threw it into the air, at which point it circled the sky seven times and returned to his right hand. Thereupon everyone in the assembly was awestruck, and stretching out their arms, palms together in a gesture of salutation, they paid homage to Vajrapāṇi, Lord of the Guhyakas, and said, “It is marvelous that the Lord of the Guhyakas possesses such incredible strength that he can hold this vajra in that way. Blessed One, may all beings come to possess such incredible power!”
22.17於是金剛手密跡金剛力士以左手舉起金剛，震動了三千大千世界，將其拋向空中，金剛在空中盤旋七圈後回到他的右手。當時眾會中的每個人都感到驚歎，伸出雙臂，雙手合十作禮敬姿態，向金剛手密跡金剛力士頂禮，說道：「密跡金剛力士擁有如此驚人的力量，能夠如此握持金剛，實在是不可思議啊。薄伽梵，願所有眾生都能獲得這樣的不可思議之力！」
22.18King Ajātaśatru then asked the Blessed One, “By means of what things, Blessed One, can a bodhisattva obtain that kind of power?”
22.18阿闍世王便問薄伽梵說：「薄伽梵，菩薩藉由什麼事物，能夠獲得這樣的力量呢？」
22.19“Great King,” the Blessed One answered, “bodhisattvas can obtain that kind of power by means of ten things. What are these ten? Great King, they are the following: bodhisattvas give up their bodies and their lives, and they never give up the true Dharma; they bow down to all beings, and they do not allow their pride to rise; they have patience with beings who have little strength, and they do not act out of anger; [F.191.a] they provide the supreme nourishment to feed beings who are starving, and they give fearlessness to beings who are fearful; they bring joy through the work of healing those beings who are sick; they bring contentment by providing resources to beings in poverty; they apply coats of plaster to the shrines of the realized ones; they cause words to be heard that fill beings with complete joy; they distribute wealth to beings who are destitute and suffering; and they bear the burdens of those beings who are exhausted and languishing. By means of these ten things, Great King, bodhisattvas obtain that kind of power.”
22.19「大王，」薄伽梵回答說，「菩薩可以通過十件事來獲得那樣的力。這十件事是什麼呢？大王，它們如下：菩薩捨棄他們的身體和生命，卻從不放棄正法；他們向一切眾生頂禮，不允許他們的我慢升起；他們對力量薄弱的眾生具有忍辱，不會出於嗔心而行動；他們提供最上等的食物來餵養飢餓的眾生，並給予恐懼的眾生無畏；他們通過治療患病的眾生而帶來喜心；他們通過向貧窮的眾生提供資源而帶來滿足；他們在如來的廟宇上塗抹灰泥；他們讓眾生聽到充滿喜樂的言語；他們將財富分配給貧困和受苦的眾生；他們承擔疲憊和衰弱眾生的負擔。大王，通過這十件事，菩薩就能獲得那樣的力。」
22.20“Blessed One, how do bodhisattvas remain well bred, and how are they reborn in the places of rebirth of those who are well bred?”
22.20「薄伽梵，菩薩如何保持品德高尚，又如何生於品德高尚者的生處呢？」
22.21“Great King,” the Blessed One answered, “bodhisattvas who have eight qualities become well bred and are reborn in the places of rebirth of those who are well bred. What are these eight? They are as follows: good speech, honesty, flexibility, mildness, steadiness, forthrightness, contentedness, and having a mind that is ready for any endeavor. Great King, bodhisattvas who have these eight qualities become well bred and are reborn in the places of rebirth of those who are well bred.”
22.21「大王，」薄伽梵回答說，「具足八種特質的菩薩就能成為品格高尚之人，並在品格高尚之人的投生之處投生。這八種是什麼呢？它們如下：善言語、誠實、靈活、溫和、穩定、正直、知足，以及具有能夠從事任何事業的意識。大王，具足這八種特質的菩薩就能成為品格高尚之人，並在品格高尚之人的投生之處投生。」
22.22“What are the places of rebirth of those bodhisattvas who are well bred, Blessed One?”
22.22「薄伽梵，那些品行端正的菩薩的生處有哪些呢？」
22.23“Great King, there are four places of rebirth of those bodhisattvas who are well bred. What are these four? If they are born in the human world, they become a wheel-turning king and have the privilege of serving the buddha who arises in that very place. If they are reborn as Śakra, Lord of the Gods, they have the privilege of serving the buddha who arises in that very place. If they are reborn as Brahmā, sovereign of this Sahā world, they have the privilege of serving the buddha who arises in that very place. If they are reborn as the head of a household or a guild of tradesmen, they have the privilege of serving the buddha who arises in that very place. Great King, these are the four places of rebirth of those bodhisattvas who are well bred.”
22.23「大王，培養良好品德的菩薩有四種生處。這四種是什麼呢？如果他們生在人世間，就會成為轉輪王，有幸能夠侍奉在那個地方出現的佛陀。如果他們生為帝釋天帝，就有幸能夠侍奉在那個地方出現的佛陀。如果他們生為梵天，統治這娑婆世界，就有幸能夠侍奉在那個地方出現的佛陀。如果他們生為家族領袖或工商業行會的首領，就有幸能夠侍奉在那個地方出現的佛陀。大王，這四種就是培養良好品德的菩薩的生處。」
22.24King Ajātaśatru asked, “Blessed One, what is the natural consequence of faith?”
22.24阿闍世王問道：「薄伽梵，信心的自然果報是什麼？」
“Great King,” the Blessed One answered, [F.191.b] “companions in what is good are the natural consequence of faith.”
「大王，」薄伽梵回答道，「善知識是信心的自然果報。」
22.25“Blessed One, what is the natural consequence of generosity?”
22.25「薄伽梵，布施的自然果報是什麼？」
“Great King, the natural consequence of generosity is wealth.”
「大王，布施的自然果報是財富。」
22.26“Blessed One, what is the natural consequence of learning?”
22.26「薄伽梵，聞慧的自然果報是什麼？」
“Great King, the natural consequence of learning is discernment.”
「大王，聞慧的自然結果是智慧。」
22.27“Blessed One, what is the natural consequence of moral conduct?”
22.27「薄伽梵，戒律的自然果報是什麼？」
“Great King, good places of rebirth are the natural consequence of moral conduct.”
大王，善趣之生是戒律的自然果報。
22.28“Blessed One, what is the natural consequence of patience?”
22.28薄伽梵，忍辱的自然結果是什麼？
“Great King, the natural consequence of patience is the protection of beings.”
大王，忍辱的自然果報是眾生的保護。
22.29“Blessed One, what is the natural consequence of heroic effort?”
22.29「薄伽梵，精進的自然果報是什麼？」
“Great King, the natural consequence of heroic effort is fulfillment of the qualities of a buddha.”
「大王，精進的自然後果是成就佛陀的功德。」
22.30“Blessed One, what is the natural consequence of meditation?”
22.30薄伽梵，禪定的自然果報是什麼？
“Great King, the natural consequence of meditation is calming.”
大王，禪定的自然結果是止。
22.31“Blessed One, what is the natural consequence of wisdom?”
22.31「薄伽梵，智慧的自然果報是什麼？」
“Great King, the natural consequence of wisdom is the elimination of all afflictions.”
「大王，智慧的自然結果是消除一切煩惱。」
22.32“Blessed One, what is the natural consequence of hearing the Dharma?”
22.32薄伽梵，聞法的自然果報是什麼？
“Great King, the natural consequence of hearing the Dharma is that one lets go of doubts.”
「大王，聽聞法的自然結果是一個人放下疑惑。」
22.33“Blessed One, what is the natural consequence of inquiry into Dharma?”
22.33薄伽梵，法智的自然結果是什麼？
“Great King, the natural consequence of inquiry into Dharma is certainty.”
「大王，法智的自然果報是確定性。」
22.34“Blessed One, what is the natural consequence of a place of solitude?”
22.34薄伽梵，獨處之地的自然結果是什麼？
“Great King, the concentrations and the supernormal faculties are the natural consequence of a place of solitude.”
「大王，定和神通是獨處之地的自然果報。」
22.35“Blessed One, what is the natural consequence of meditative cultivation?”
22.35薄伽梵，禪定的自然結果是什麼？
“Great King, the natural consequence of meditative cultivation is liberation.”
「大王，禪定的自然果報就是解脫。」
22.36“Blessed One, what is the natural consequence of hearing that things are impermanent?”
22.36「薄伽梵，聽聞諸法無常的自然結果是什麼？」
“Great King, the natural consequence of hearing that things are impermanent is that one gives away one’s possessions.” [F.192.a]
「大王，聽聞諸法無常的自然果報是，人會捨棄自己的所有。」
22.37“Blessed One, what is the natural consequence of hearing about suffering?”
22.37薄伽梵，聽聞苦的自然結果是什麼？
“Great King, the natural consequence of hearing about suffering is that one stops clinging.”
「大王，聽聞苦的自然結果是一個人停止取。」
22.38“Blessed One, what is the natural consequence of hearing that things have no self?”
22.38薄伽梵，聽聞諸法無我的自然結果是什麼？
“Great King, the natural consequence of hearing that things have no self is that one stops holding on to the concepts of ‘I’ and ‘mine.’ ”
「大王，聽聞諸法無自性的自然結果，就是人會停止執著於『我』和『我的』這些概念。」
22.39“Blessed One, what is the natural consequence of hearing that nirvāṇa is peace?”
22.39「薄伽梵，聽聞涅槃是寂靜有什麼自然的結果？」
“Great King, the natural consequence of hearing that nirvāṇa is peace is calming.”
大王，聽聞涅槃是寂靜的自然結果是止。
22.40“Blessed One, what is the natural consequence of careful attention?”
22.40「薄伽梵，正念的自然結果是什麼？」
“Great King, the natural consequence of careful attention is the right view of the noble ones.”
「大王，正念的自然結果是聖者的正見。」
22.41“Blessed One, what is the natural consequence of the isolated and free state of one’s mind and body?”
22.41薄伽梵，心身寂靜的自然後果是什麼？
“Great King, the natural consequence of the isolated and free state of one’s mind and body is the development of the meditative states and the supernormal faculties.”
大王，身與意的寂靜之自然結果是禪定境界與神通的開展。
22.42“Blessed One, what is the natural consequence of the path?”
22.42「薄伽梵，修行之道的自然結果是什麼？」
“Great King, the natural consequence of the path is the realization of the goal.”
大王，道路的自然結果是目標的實現。
22.43“Blessed One, what is the natural consequence of ardent devotion?
22.43「薄伽梵，精進的虔誠修行自然而然的結果是什麼？」
“Great King, the natural consequence of ardent devotion is the fulfillment of liberation.”
「大王，熱切的修行的自然結果是解脫的圓滿成就。」
22.44“Blessed One, what is the natural consequence of the arising of a buddha?”
22.44「薄伽梵，佛陀出現的自然結果是什麼？」
“Great King, the natural consequence of the arising of a buddha is the attainment of qualities that are conducive to awakening.”
「大王，如來出現的自然結果是獲得三十七道品。」
22.45“Blessed One, how does a buddha arise?”
22.45「薄伽梵，佛陀是如何出現的？」
“Great King, it is the consequence of giving rise to the aspiration for awakening.”
「大王，這是由於生起菩提心的結果。」
22.46“Blessed One, how does one give rise to the aspiration for awakening?”
22.46「薄伽梵，如何才能生起菩提心？」
“Great King, it is the consequence of giving rise to great compassion.”
「大王，這是由於生起大悲心的結果。」
22.47“Blessed One, for whom is there the arising of a buddha?
22.47「薄伽梵，對誰會有佛陀的出現？」
“Great King, a buddha arises for those who have given rise to faith.”
「大王，佛陀為有信心的眾生而出現。」
22.48“Blessed One, who gives rise to faith?” [F.192.b]
22.48「薄伽梵，誰能生起信心？」
“Great King, the one who gives rise to the aspiration for awakening.”
「大王，就是那發起菩提心的人。」
22.49“Blessed One, who gives rise to the aspiration for awakening?”
22.49"薄伽梵，誰生起了菩提心？"
“Great King, one whose ambition does not waver.”
「大王，其心願不動搖的人。」
22.50“Blessed One, whose ambition does not waver?”
22.50薄伽梵，誰的願不動搖？
“Great King, one who gives rise to great compassion.”
「大王，乃是生起大悲者。」
22.51“Blessed One, how does one give rise to great compassion?”
22.51「薄伽梵，如何才能生起大悲心？」
“Great King, it is the consequence of not forsaking beings.”
「大王，這是不捨棄眾生的結果。」
22.52“Blessed One, how does one not forsake beings?”
22.52薄伽梵，一個人如何不舍棄眾生？
“Great King, it happens when one forsakes one’s own welfare.”
「大王，這是當一個人放棄自己的福祉時所發生的。」
22.53“Blessed One, how does one forsake one’s own welfare?”
22.53「薄伽梵，一個人怎樣才是捨棄自己的利益呢？」
“Great King, one does not forsake the Three Jewels.”
「大王，不棄捨三寶。」
22.54“Blessed One, who does not forsake the Three Jewels?”
22.54「薄伽梵，誰不捨棄三寶？」
“Great King, one who forsakes the afflictions does not forsake the Three Jewels.”
「大王，捨離煩惱的人不捨離三寶。」
22.55At this point, King Ajātaśatru said to the Blessed One, “It is marvelous, Blessed One! It is marvelous, Sublime One, how well the Dharma and Discipline made known by the Realized One have been spoken, how well the training of the Realized One has been prescribed, how the teaching of the Dharma by the blessed buddhas conforms with reality, how cause and effect are said to be imperishable, how it avoids the extreme views of eternalism and complete annihilation, how it lays out an introduction to deeds and actions, how the effects of both good and bad actions are said to be imperishable, and how it characterizes keeping one’s word—how well all this has been spoken!
22.55此時，阿闍世王對薄伽梵說：「薄伽梵，真是殊勝啊！妙人啊，真是殊勝啊！如來所說的法與律是多麼地善巧，如來所制定的訓練是多麼地善巧，諸佛所宣說的法教是多麼地符合實相，因果被說為不可摧壞，它避免了常見和斷滅見的極端，它詳細說明了業行的開示，善業與惡業的果報被說為不可摧壞，以及它說明了守護諾言的特點——所有這一切的宣說都是那麼地善巧啊！」
22.56“Among those here who are intent upon such a lofty and superior teaching, Blessed One, [F.193.a] who would dare to harm it, or resist it, or oppose it, apart from those who have not put down roots of virtue or who are surrounded by companions in what is bad?
22.56「薄伽梵，在這裡這些專注於如此崇高殊勝的教法的人當中，誰敢去傷害它、抗拒它或反對它呢？除了那些沒有種下善根或被惡知識包圍的人之外。」
22.57“We, Blessed One, ought not to feel ungrateful for the roots of our virtue in the past. It is certainly not possible for us to repay, even with our own flesh and blood, the Realized One by whose majestic power we have been turned away from all the afflictions. Blessed One, it is not even possible for us to repay Prince Mañjuśrī, who has been our companion in the good for a long time and by whose majestic power our regret over the tremendous evil deed we did has been eased and by whose majestic power we have obtained the great light of the Dharma. As the Blessed One has said so well, this holy life in its entirety is due to one’s companions in the good.” [B10]
22.57「薄伽梵，我們不應該對過去的善根心存不感恩。我們即使用自己的血肉，也不可能報答那位以威德力將我們從所有煩惱中轉化出來的如來。薄伽梵，我們甚至不可能報答文殊菩薩，他長期以來一直是我們的善知識，以他的威德力，我們對所犯的重罪的悔恨得以緩解，以他的威德力，我們獲得了法的偉大光明。正如薄伽梵所說的那樣，整個梵行完全源於善知識。」
22.58This was the twenty-second chapter, “The Explanation of Ajātaśatru’s Questions.”
22.58（結尾）