Chapter 23: On Bhadrarāja
第二十三章：關於賢王天子
23.1At that point, the bodhisattva of great courage, Śāntamati, said this to Vajrapāṇi, Lord of the Guhyakas: “When the Blessed One creates magically created forms of himself, Lord of the Guhyakas, do you create magically created forms of yourself, too?”
23.1此時，大勇菩薩寂慧菩薩對密跡金剛力士說道：「薄伽梵創現幻化身時，密跡金剛力士，您也創現自己的幻化身嗎？」
23.2Vajrapāṇi responded, “I am an eyewitness to what comes directly before the eyes of the Blessed One, Śāntamati, and therefore, even if the Realized One were to create magically created forms of the Realized One equal in number to the grains of sand in the Ganges River, then precisely that many magically created forms of me would accompany them, taking a variety of forms and making child’s play in a variety of ways. This, Śāntamati, is a natural consequence of the purification of my motivation in the past.”
23.2金剛手回答說：「寂慧菩薩，我是薄伽梵眼前直接顯現之事的見證者，因此，即使如來創造出數量等同恆河沙粒的如來幻化身，那麼同樣數量的我的幻化身也會伴隨它們，以各種形態出現，以各種方式嬉戲遊樂。寂慧菩薩，這是我過去清淨願心的自然果報。」
23.3The bodhisattva Śāntamati then said to Vajrapāṇi, Lord of the Guhyakas, “Please make a request of the Blessed One, Lord of the Guhyakas, for this formulation of the Dharma to be circulated and widely distributed in the latter time—that is, in the final five-hundred-year period of the Dharma—and to come into the hands of those good persons [F.193.b] who grasp on to the true Dharma.”
23.3菩薩寂慧對金剛手、密跡金剛力士說：「請向薄伽梵請求，金剛手啊，願這部法的闡述在後末時——即正法最後五百年期間——得以流傳和廣泛傳播，並降臨到那些掌握正法的善良人士手中。」
23.4“This formulation of the Dharma has been empowered by all the buddhas, noble son,” the Lord of the Guhyakas replied. “For what reason do I say so? The syllables through which this formulation of the Dharma has been communicated are not real; they are not exhausted, and they do not disappear. Moreover, the meaning that is expressed through these syllables, too, cannot be made to disappear. The true Dharma of the Realized One is not something that can be made to disappear, Śāntamati, because, indeed, it has not arisen in the first place, and what does not arise, does not cease.
23.4「善男子，這個法的表述已被所有諸佛所賦予力量，」密跡金剛力士回答道。「我為什麼這樣說呢？表達這個法的表述所用的字，並不是真實的；它們不會被耗盡，也不會消失。而且，通過這些字所表達的意義，同樣也不能被消滅。寂慧菩薩啊，如來的正法不是能被消滅的東西，因為它根本就沒有生起過，而沒有生起的東西，就不會滅亡。」
23.5“With this in mind, the Blessed One has said that whether the realized ones arise or they do not arise, this is what truly remains: the true nature of things wherein things are just as they are in the realm of reality. In this way, dependent arising is not impeded, and what does not impede dependent arising is the true Dharma. And the true Dharma is forever and not something that disappears—for this reason it is called the true Dharma.”
23.5「基於此，薄伽梵說過，無論如來出現或不出現，真正常住的是：事物的法性，事物在法界中的本來面目。以此方式，緣起不受阻礙，不阻礙緣起的就是正法。而正法是永恆的，不是會消失的東西——因此稱為正法。」
23.6“Lord of the Guhyakas, those who prepare themselves to grasp the true Dharma, for what do they prepare themselves?” asked Śāntamati.
23.6寂慧菩薩問道：「密跡金剛力士，那些準備好去領悟正法的人，他們究竟在為什麼而準備自己呢？」
23.7“Those who prepare themselves to grasp the true Dharma prepare themselves not to oppose anything. What is the reason for this? It is because the true Dharma is precisely what does not oppose anything.”
23.7「那些準備領悟正法的人，他們準備的是不去反對任何事物。原因是什麼呢？因為正法本身正是不反對任何事物的。」
23.8“How could there be an opposition to the Dharma?”
23.8「怎麼會有對於法的反對呢？」
“From an opposition to syllables, there is an opposition to the Dharma, and the Dharma should not be opposed. Those who are not oppositional in this respect, they grasp the true Dharma completely.”
「從對字的對立，就有對法的對立，法不應該被對立。在這方面不對立的人，他們才能完全把握正法。」
23.9“Is it possible, Lord of the Guhyakas, that a formulation could be opposed by the entire world, and yet it grasps the true Dharma?”
23.9「密跡金剛力士啊，一個主張會被整個世界所反對，卻仍然能夠把握正法，這樣的事情可能發生嗎？」
23.10“Yes, it is possible, Śāntamati. What is the reason for this? The world is strongly attached to views, Śāntamati, [F.194.a] and so one who affirms emptiness is, for this reason, opposed by the whole world. The world affirms permanence, happiness, beauty, ‘I,’ and ‘mine,’ and so one who affirms impermanence, suffering, repulsiveness, ‘not-self,’ and ‘not-mine’ is, for this reason, opposed by the whole world. The world goes with the current, and so one who goes against the current is, for this reason, opposed by the whole world. The world puts the weight on this lifetime, and so one who puts the weight on a future lifetime is, for this reason, opposed by the whole world. The world is strongly attached to the aggregates, the element s, and the sense spheres, and so one who teaches the Dharma to be completely unattached to all things is, for this reason, opposed by the whole world. In this manner, Śāntamati, the one who is opposed by the whole world grasps the true Dharma.”
23.10「是的，這是可能的，寂慧菩薩。原因是什麼呢？世人強烈執著於各種觀點，寂慧菩薩，因此主張空的人就因此被整個世界所反對。世人主張常、樂、美、『我』和『我的』，因此主張無常、苦、不淨、『無我』和『非我的』的人就因此被整個世界所反對。世人隨波逐流，因此逆流而行的人就因此被整個世界所反對。世人把重點放在今生，因此把重點放在來世的人就因此被整個世界所反對。世人強烈執著於蘊、界和界，因此教導眾人對一切事物完全無執著的法的人就因此被整個世界所反對。寂慧菩薩，就是以這樣的方式，被整個世界所反對的人才能完全領悟正法。」
23.11“Do you grasp the true Dharma, Lord of the Guhyakas?”
23.11「密跡金剛力士啊，你是否領悟了正法呢？」
“I grasp it, noble son, but I do not grasp an ‘I,’ or a being, or a thing.”
「善男子，我把握它，但我不把握『我』、『眾生』或『事物』。」
23.12“How then do you grasp it?”
23.12「那麼你是怎樣領悟正法的呢？」
“I grasp it as something separate from and free of an ‘I,’ as something separate from and free of a being, and as something separate from and free of a thing, and as something not separate from and not free of an ‘I,’ a being, or a thing. I grasp it as something separate from and free of a past, a present, and a future, and as something not separate from and not free of a past, a present, and a future. I grasp it as something separate from and free of an awakened one, and as something not separate from and not free of an awakened one. I grasp it as something separate from and free of a domain, and as something not separate from and not free of a domain. I grasp it as something separate from and free of the Dharma, and as something not separate from and not free of the Dharma.”
我以不執著我、不執著眾生、不執著事物的方式來領悟它，同時也以不離開我、眾生、事物的方式來領悟它。我以不執著過去、現在、未來的方式來領悟它，同時也以不離開過去、現在、未來的方式來領悟它。我以不執著覺悟者的方式來領悟它，同時也以不離開覺悟者的方式來領悟它。我以不執著境界的方式來領悟它，同時也以不離開境界的方式來領悟它。我以不執著法的方式來領悟它，同時也以不離開法的方式來領悟它。
23.13At that point, the Blessed One congratulated Vajrapāṇi, Lord of the Guhyakas: “Excellent, my good man, excellent! [F.194.b] This is what it means to grasp the true Dharma. Moreover, Lord of the Guhyakas, those who grasp the true Dharma do not grasp anything or cling to anything, they do not grasp on to or act upon any vain imaginings of a mental image of a being, and they do not form an idea or form a concept of any figment of the imagination.”
23.13此時，薄伽梵讚歎金剛手、密跡金剛力士道：「善哉，善男子，善哉！這就是領受正法的含義。而且，密跡金剛力士，那些領受正法的人不執取任何東西，也不貪著任何東西，他們不執著於任何眾生的心像虛妄想象，也不對任何虛幻的事物形成想法或概念。」
23.14There was also a god named Bhadrarāja sitting in the assembly at that time, and he said to the Blessed One, “Blessed One, calming is the word of the Buddha, and, Blessed One, what makes it the word of the Buddha is that it is the word of one who is calmed. So, one who is calmed possesses the word of the Buddha. In this regard, Blessed One, those who see all objects of cognition as being calmed are those who are calmed themselves. Being calmed themselves, they are not set on fire, they do not burn, and they are not consumed by fire. Those who are calmed, quiet, and at peace retain the true Dharma of the Realized One in their minds, and they retain it in their minds in such a way that they do not hold on to or let go of anything.”
23.14當時，有一位名叫賢王天子的天神坐在眾會中，他對薄伽梵說道："薄伽梵，止是佛陀之言，薄伽梵，使其成為佛陀之言的是它是來自於已得寂靜者之言。因此，已得寂靜者具有佛陀之言。在這方面，薄伽梵，那些將一切認知對象視為寂靜的人，他們自己就是已得寂靜的人。既已得寂靜，他們就不會被點燃，不會燃燒，也不會被火焚燒。那些已得寂靜、安靜且安寧的人，在他們的意中保持如來的正法，而且以這樣的方式保持著它，即他們既不執著任何事物，也不放棄任何事物。"
23.15When the god had expressed this point, a thousand monks became liberated in their minds, and the Dharma eyes of a thousand gods were purified.
23.15那位天神表達了這一點後，一千位比丘的心得到了解脫，一千位天神的法眼得到了清淨。
23.16The bodhisattva Śāntamati then asked the god Bhadrarāja, “Divine one, who possesses this inspired eloquence?”
23.16菩薩寂慧就問天子賢王："神聖的尊者，誰具備這種無礙辯才？"
“This is the inspired eloquence of those who have eliminated any lingering traces of past actions, those who have gone beyond the range of language, those who are indescribable from the standpoint of ultimate truth, and those to whom nothing is stuck.”
「這是那些已經消除了過去業行的殘餘痕跡、超越了語言範圍、從勝義諦的立場上無法描述、以及沒有任何東西粘著於他們的人們的無礙辯才。」
23.17“Divine one, how is this inspired eloquence born?”
23.17「天神啊，這無礙辯才是如何生起的？」
“It is born by reason of the fact that there is no inspired eloquence and there is an absence of inspired eloquence. Why do I say this? ‘No inspired eloquence’ is a way of saying that there is no link to rebirth, while ‘an absence of inspired eloquence’ is a way of saying that there is an absence of the proliferation of vain imagining.
「無礙辯才之所以生起，是因為有無無礙辯才，且有無礙辯才的缺失。為什麼這樣說呢？『無無礙辯才』是指沒有與生相連繫，而『無礙辯才的缺失』是指沒有虛妄分別的蔓延。」
23.18“Furthermore, noble son, since you ask who possesses this inspired eloquence, it is the inspired eloquence of one for whom consciousness does not arise in regard to the imputation of a body, [F.195.a] and one for whom consciousness is not established in regard to the imputation of a self; it is the inspired eloquence of one for whom the imputation of a mind is not taken up as an object of cognition, and who dwells in a state in which things are unobscured; it is the inspired eloquence of one for whom knowledge does not arise with regard to anything, and one for whom nothing is especially known by means of knowledge; and it is the inspired eloquence of one who stands still, does not exert any effort, but crosses the flood. It is the inspired eloquence of someone who is born, while being one who is not born, and who enters nirvāṇa, while being one for whom there is no cessation.”
23.18「再者，善男子，既然你問誰具有這無礙辯才，那就是指：意識對於身的假設不生起的人的無礙辯才，以及意識對於自我的假設不成立的人的無礙辯才；是指對於意的假設不被認知所取著的人的無礙辯才，以及住於事物明朗無蔽之境界的人的無礙辯才；是指知識對於任何事物都不生起的人的無礙辯才，以及沒有任何事物被知識特別認知的人的無礙辯才；是指站立不動、不做任何努力卻能渡過苦海的人的無礙辯才。這是指既有生而又無生的人的無礙辯才，也是指進入涅槃卻沒有滅盡的人的無礙辯才。」
23.19Then the bodhisattva Śāntamati said to the Blessed One, “Blessed One, the inspired eloquence of the god Bhadrarāja is marvelous!”
23.19那時菩薩寂慧對薄伽梵說：「薄伽梵，天神賢王天子的無礙辯才是最奇妙的啊！」
23.20The Blessed One said, “Śāntamati, the god Bhadrarāja has come here from Abhiratī, the buddha domain of the realized one Akṣobhya, in order to hear the teaching from Vajrapāṇi, Lord of the Guhyakas, of this formulation of the Dharma, ‘The Secret of the Realized One.’ Śāntamati, the god Bhadrarāja has acquired a powerful mnemonic formula called accessing the aspects of the Dharma. If he wished, he could teach for hundreds of thousands of eons with his inspired eloquence unimpeded, and still his inspired eloquence would not be exhausted.”
23.20薄伽梵說：「寂慧，賢王天子從不動佛的妙喜世界來到這裡，為了聽聞金剛手密跡金剛力士宣說這個法的表述——《如來之秘密》。寂慧，賢王天子已經獲得了一個強大的陀羅尼，名叫『通達法義的方面』。如果他願意，他可以用無礙的無礙辯才教說幾十萬劫，他的無礙辯才仍然不會耗盡。」
23.21This was the twenty-third chapter, “On Bhadrarāja.”
23.21（結尾）