Chapter 3: The Secret of the Bodhisattva’s Mind
第三章：菩薩之心的秘密
3.1Once again, Vajrapāṇi, Lord of the Guhyakas, spoke to the bodhisattva Śāntamati: “Now, Śāntamati, what is the secret of a bodhisattva’s mind and the purity of his mental action?
3.1金剛手密跡金剛力士又對菩薩寂慧說：「寂慧啊，現在菩薩的心之秘密與其心行的清淨是什麼呢？」
3.2“Śāntamati, bodhisattvas undertake their work by means of knowledge, not by taking pride in it. Also, they undertake their work with knowledge without weakening any of the supernormal faculties. They manifest all sorts of actions while making child’s play of the supernormal faculties. They have attained the great mastery that is the mastery of the supernormal faculties. The supernormal faculties they possess are an aspect of knowledge because they are connected with the supreme knowledge of all aspects. The supernormal faculties they possess are an aspect of wisdom because they provide a direct vision of all things. The supernormal faculties they possess have the aspect of inexhaustibility because they conform with everything. Because all forms do not have a form, the supernormal faculties they possess can see all forms. [F.114.b] Because the sounds of the past are the same as the sounds of the future, the supernormal faculties they possess can comprehend all sounds. The supernormal faculties they possess perceive the thoughts of all beings, because they can perceive and thoroughly investigate the true nature of mind. The supernormal faculties they possess can recollect limitless eons, because they do not place any limits on the past or the future. The supernormal faculties they possess can produce every kind of wondrous transformation with their superhuman powers because they have the defining characteristic of being unconditioned. The supernormal faculties they possess conform to the cessation of the defilements, because they perceive the moment and they never miss the moment. The supernormal faculties they possess are conducive to the forms of penetrating insight that are fixed upon what is transcendent and noble. The supernormal faculties they possess are difficult for the disciples and solitary buddhas to understand. The supernormal faculties they possess have profound meaning and defeat their adversaries, Māra in all his forms. The supernormal faculties they possess produce the essence of awakening and are the most supreme form of awakening, which brings about a perfect realization of all the qualities of a buddha. The supernormal faculties they possess are consistent with the turning of the wheel of Dharma. The supernormal faculties they possess can tame all beings. The supernormal faculties they possess secure empowering authority because they have mastery over all things.
3.2「寂慧，菩薩通過智慧來承擔他們的工作，而不是為此感到自豪。同時，他們以智慧承擔工作，而不削弱任何神通。他們在將神通當作兒戲般運用的同時，彰顯各種各樣的行為。他們已經成就了神通的大掌握，即神通的掌握。他們所具有的神通是智慧的一個方面，因為它們與一切相智相連。他們所具有的神通是般若的一個方面，因為它們提供對萬物的直接認知。他們所具有的神通具有無窮無盡的特點，因為它們與一切相應。由於一切色法都沒有色，他們所具有的神通能夠看到一切色法。由於過去的聲音與未來的聲音相同，他們所具有的神通能夠理解一切聲音。他們所具有的神通能夠認知所有眾生的心念，因為他們能夠認知和徹底調查心的真實本性。他們所具有的神通能夠憶起無盡的劫，因為他們不對過去或未來設置任何限制。他們所具有的神通能夠以超越世間的力量產生各種神妙的變化，因為它們具有無為的特性。他們所具有的神通與煩惱的滅盡相一致，因為他們認知當下時刻，永不錯失時刻。他們所具有的神通有利於那些執著於超越世間與聖潔事物的般若形式。他們所具有的神通是聲聞和辟支佛難以理解的。他們所具有的神通具有深刻的意義，並戰勝他們的對手—各種形式的魔。他們所具有的神通產生覺悟的本質，並且是最上乘的覺悟形式，帶來對佛陀一切品質的圓滿實現。他們所具有的神通與法輪的轉動相一致。他們所具有的神通能夠調化一切眾生。他們所具有的神通確保加持力，因為他們掌握了一切事物。」
3.3“Śāntamati, this is the purity of the mental action of the bodhisattvas. This pure mind is immaculate and without any affliction; it is luminous, free from the derivative afflictions, and completely controlled. By being well guarded, it rests in the states of meditation, liberation, concentration, and absorption, but it does not sink into complete extinction or a state of nonarising. Instead, it intentionally takes birth in the desire realm and remains undisturbed by being here. It is not born in bondage. [F.115.a] It does not die or transmigrate in bondage, and it is not reborn in bondage. How is this so? It is free from forming concepts, which are not real. It is free from the bonds of all the afflictions. It is free from dwelling on distorted conceptions. As a result, it is born while being completely free, it dies and transmigrates while being completely free, and it is reborn while being completely free.
3.3「寂慧菩薩，這就是菩薩心行的清淨。這種清淨的心是無染的，沒有任何煩惱；它是光明的，遠離隨眠煩惱，完全得到控制。通過善加守護，它安住於禪定、解脫、三昧和三摩地等境界中，但卻不沉沒於完全的滅盡或無生的狀態。相反，它刻意投生於欲界，在此處保持不為所動。它不在束縛中被生。它既不在束縛中死亡或輪迴，也不在束縛中再生。這是為什麼呢？因為它遠離形成那些不真實的概念，遠離所有煩惱的束縛，遠離執著於顛倒的認識。因此，它在完全自由中被生，在完全自由中死亡和輪迴，在完全自由中再生。」
3.4“Though it is born, it does not fall back from the Great Vehicle, and it becomes completely endowed with all the qualities of a buddha. Though one may seek for these qualities of a buddha throughout the ten directions, they cannot be found or seen anywhere. Therefore, the qualities of a buddha and of all things are realized as qualities of a buddha. In this manner, the qualities of a buddha and of all things are not asserted to be things, nor are they asserted not to be things.
3.4「雖然它出生，但它不會從大乘退轉，並且它變得完全具足佛陀的一切功德。雖然人們可能在十方尋求這些佛陀的功德，但它們無處可尋，無處可見。因此，佛陀的功德和一切事物的功德都被現證為佛陀的功德。以此方式，佛陀的功德和一切事物的功德既不被主張為事物，也不被主張為非事物。」
3.5“Why is this? Even though one might exhaustively seek for anything and everything, one cannot find or see anything. If one seeks for things just as they really are, one cannot find or see them. One cannot enumerate them either. All things completely transcend enumeration. Whoever knows the equality of all things is free from fixating on them as being either something or nothing, and knows that being beyond such fixation is the meaning of things. However, those who take pride in meaning can cause great harm. Those who do not feel such pride do not defend the claim that things have a meaning or that they do not have a meaning.
3.5「為什麼呢？即使有人窮盡地尋求任何事物，也無法找到或看到任何東西。如果有人按照事物的實相去尋求，也無法找到或看到它們。人們也無法將它們一一列舉。一切事物完全超越列舉。無論誰了知一切事物的平等性，就能免於將它們執著為存在或不存在，並且了知超越這種執著就是事物的意義。然而，那些對意義感到驕傲的人會造成極大的傷害。那些不感到這種驕傲的人既不主張事物有意義，也不主張事物沒有意義。」
3.6“The mind that does not see any meaning is not impeded in any way—that is an unimpeded mind. An unimpeded mind is not attached. What is unattached is not destroyed. What is not destroyed does not decline. What does not decline does not come into being as something for which the search has no meaning. Something for which the search has no meaning causes no transgression. What causes no transgression is impersonal. Of what is impersonal, there is no grasping. Over what is not grasped, there is no conflict. [F.115.b] About what is not in conflict, there are no disputes. When there are no disputes, there is no conflict, and this is called being endowed with the qualities of an ascetic. What is endowed with the qualities of an ascetic is the same as the sky and the palm of one’s hand. What is the same as the sky and the palm of one’s hand does not belong to the desire realm. It does not belong to the form realm, and it does not belong to the formless realm. What belongs to nothing whatsoever has no color, sign, or shape. What has no color, sign, or shape can be understood only by analogy. What can be understood only by analogy is fully understood only by analogy. For what reason do I speak of ‘understanding’ and ‘full understanding’? The reason is that one cannot find anything that one could understand or fully understand, not even the smallest particle, and therefore I speak of ‘understanding’ and ‘full understanding.’ Śāntamati, this is the secret of the bodhisattvas’ mind.
3.6「不見任何意義的心是完全無礙的——這就是無礙心。無礙心不執著。不執著的東西不會被摧毀。不被摧毀的東西不會衰退。不衰退的東西不會作為尋求沒有意義的某物而產生。尋求沒有意義的某物不會導致違背。不導致違背的是無我的。無我的東西沒有執取。沒有執取的東西沒有衝突。沒有衝突的事物沒有爭論。沒有爭論時，就沒有衝突，這稱為具足苦行者的品質。具足苦行者品質的東西與虛空和手掌相同。與虛空和手掌相同的東西不屬於欲界。不屬於色界，也不屬於無色界。完全不屬於任何東西的東西沒有顏色、標誌或形狀。沒有顏色、標誌或形狀的東西只能通過類比來理解。只能通過類比來理解的東西也只能通過類比來完全理解。我為什麼說『理解』和『完全理解』呢？原因是一個人找不到任何可以理解或完全理解的東西，甚至連最小的微粒都找不到，因此我才說『理解』和『完全理解』。寂慧菩薩，這就是菩薩心的密。」
3.7“Furthermore, Śāntamati, the secret of the bodhisattvas’ mind is also that their mind is loving, even though there is no self. It is also a mind of compassion, even though beings do not exist; it is also a mind of joy, despite the nonexistence of a life force; it is also a mind of equanimity, even though it is free of the defilements; it is also a mind of generosity, even though the mind is well trained; it is also a mind of moral conduct, even though the nature of mind is at ease; it is also a mind of patience, even though the nature of mind is indestructible; it is also a mind of heroic effort, even though the mind is always in a state of solitude; it is also a mind of concentration, as well as a mind engaged in profound contemplation; and it is also a mind of wisdom, even though the nature of mind is unwavering.
3.7「而且，寂慧菩薩，菩薩之心的密秘也在於：他們的心充滿了慈愛，雖然沒有自我；也是悲心，雖然眾生不存在；也是喜心，儘管生命力不存在；也是捨心，雖然它遠離煩惱；也是布施心，雖然心已得到調伏；也是持戒心，雖然心的本性安樂；也是忍辱心，雖然心的本性堅不可摧；也是精進心，雖然心始終處於獨處的狀態；也是定心，以及從事於深觀的心；也是智慧心，雖然心的本性不搖動。」
3.8“It is a mind that applies the applications of mindfulness even though the nature of mind is that it makes no conscious effort to apply mindfulness. It is a mind that makes the correct efforts even though the nature of mind is properly always the same. It is a mind that has the foundations for superhuman power even though the nature of mind is beyond activity. It has serene faith, even though the nature of mind is without attachment. [F.116.a] It is a mind of heroic effort, even though the nature of mind is effortless. It is mindful, even though the mind has the nature of arising on its own.
3.8「心應用念的應用，儘管心的本性是不費力地應用念。心做出正確的精進，儘管心的本性總是恆常保持不變。心具有神足，儘管心的本性超越了活動。心有寧靜的信心，儘管心的本性無有執著。心具有精進，儘管心的本性無有努力。心具有念，儘管心自然生起的本性。」
3.9“It is a mind of concentration, even though the nature of mind is that it understands that everything is the same. It is a mind of the spiritual faculty of wisdom, even though the nature of mind is that it has no faculties. It is a mind of the sense faculties, even though the nature of mind is that it does not have the faculty to sense all things. It is a mind of the powers, even though the nature of mind is out of range. It is a mind of the constitutive factors of awakening, even though the nature of mind is that it is fully manifested through awareness. It is a mind of cultivating the path, even though the nature of mind is without cultivation. It is a mind of calm abiding, even though the nature of mind is utterly tranquil. It is a mind of deep insight, even though the nature of mind is that it does not perceive anything.
3.9「這是一個定的心，儘管心的本性理解一切皆是相同的。這是一個智慧根的心，儘管心的本性沒有任何根。這是一個感根的心，儘管心的本性沒有感知一切事物的能力。這是一個力的心，儘管心的本性超越範圍。這是一個覺支的心，儘管心的本性完全通過覺知而顯現。這是一個修習道的心，儘管心的本性無需修習。這是一個止的心，儘管心的本性極其寂靜。這是一個觀的心，儘管心的本性不知覺任何事物。」
3.10“It is a mind of cultivating the truths of the noble ones, even though the nature of mind is that it is thoroughly and completely known. It is a mind that focuses attention on the buddhas, even though the nature of mind is without any focused attention. It is a mind that focuses attention on the Dharma, even though the nature of mind is equal to the realm of reality. It is a mind that focuses attention on the Saṅgha, even though the nature of mind is without a fixed abode. It is a mind that brings beings to maturity, even though the nature of mind is primordially pure. It is a mind that embraces the true Dharma, even though the nature of mind cannot be separated from the realm of reality. It is a mind of purifying a buddha domain, even though mind has the nature of being equal to space. It is a mind that accepts the fact that things do not arise, even though the nature of mind cannot be conceived. It is a mind at the stage of irreversibility, even though the nature of mind does not turn back or move forward. It is a mind for attaining the marks of a great person, even though the nature of mind is without marks. It is a mind that is adorned with the essence of awakening, even though the nature of mind is the essence of the three worlds. It is a mind for defeating Māra in all his forms, even though the nature of mind is for benefitting all beings. It is a mind for awakening, even though the nature of mind is that it realizes [F.116.b] that all things are insubstantial. It is a mind for turning the wheel of Dharma, even though the nature of mind does not move forward or turn back. It is a mind that shows the great passing away into nirvāṇa, even though the nature of mind is the same as the essential nature of saṃsāra.
3.10「寂慧菩薩，這是修習聖諦的心，雖然這個心的本性是完全徹底被認知的。這是專注於諸佛的心，雖然這個心的本性是沒有任何專注的。這是專注於法的心，雖然這個心的本性等同於法界。這是專注於僧伽的心，雖然這個心的本性是沒有固定住處的。這是使眾生成熟的心，雖然這個心的本性是本來清淨的。這是受持正法的心，雖然這個心的本性不能與法界分離。這是淨化佛國土的心，雖然心具有等同於虛空的本性。這是接納諸法無生的心，雖然這個心的本性是不可思議的。這是不可退轉階位的心，雖然這個心的本性既不後退也不前進。這是成就大人相的心，雖然這個心的本性是沒有相的。這是以覺悟的本質莊嚴的心，雖然這個心的本性是三界的本質。這是摧伏魔王一切形態的心，雖然這個心的本性是利益一切眾生的。這是趨向覺悟的心，雖然這個心的本性認知一切諸法都是無實體的。這是轉法輪的心，雖然這個心的本性既不前進也不後退。這是示現大涅槃的心，雖然這個心的本性與輪迴的本質是相同的。」
3.11“Śāntamati, this is the secret of the mind of those bodhisattvas who have attained acceptance of the fact that things do not arise; this is the purity of their mental action. With that pure mind, one realizes the minds of all beings to be pure, and one’s aspiration for awakening becomes fully absorbed in the minds of all beings. The minds of all beings are illuminated in the aspiration for awakening. Śāntamati, consider how space goes everywhere and surrounds everything. In the same way, Śāntamati, the bodhisattva’s mind goes everywhere and surrounds everything.”
3.11「寂慧菩薩，這是已經證得無生法忍的菩薩們的心之密秘；這是他們心行的清淨。具有這樣清淨的心，人就體現所有眾生的心都是清淨的，而自己對覺悟的願心就完全融入所有眾生的心中。所有眾生的心都在覺悟的願心中被照亮。寂慧菩薩，你想想虛空是如何無處不在、包圍一切的。同樣地，寂慧菩薩，菩薩的心無處不在、包圍一切。」
3.12When Vajrapāṇi, Lord of the Guhyakas, gave this teaching on the secrets of the body, speech, and mind of the bodhisattvas, seventy-two thousand beings from the divine and human realms conceived the aspiration for unsurpassable and perfect awakening. Thirty-two thousand bodhisattvas attained acceptance of the fact that things do not arise. Eighty-four thousand beings purified the stainless and immaculate Dharma eye with respect to things. Eight thousand monks freed their minds from defilement with no further clinging. The cosmos of a billion worlds trembled in six ways and this universe was completely pervaded by a great light while flowers fell from the sky and the sound was heard of about a thousand cymbals and other musical instruments being played without anyone playing them. Along with the sound of the cymbals and other musical instruments, a voice was heard making statements like the following: “Those beings who have heard this teaching by Vajrapāṇi, Lord of the Guhyakas, will grasp it, trust in it, hold on to it, recite it, study it, [F.117.a] and teach it in full to others; those beings will possess a clear motivation with respect to their aspiration for awakening and they will not fail to grow even the smallest roots of virtue; those beings will recognize that they have served many buddhas, grown the roots of virtue, and are supported by supplies of merit; those beings will benefit all beings; and those beings will reach the stage at which they will receive predictions of their future awakening.”
3.12當金剛手密跡金剛力士宣說了菩薩身、語、意的秘密教法後，來自天界和人界的七萬二千個眾生發起了無上正等覺的願心。三萬二千位菩薩證得了無生法忍。八萬四千個眾生以無生法忍清淨了無垢而清白的法眼。八千位比丘解脫了心中的漏，不再有任何執取。三千大千世界以六種方式震動，這個宇宙被廣大的光明完全遍滿，天空中降落了花雨，同時聽到了約一千個鈸和其他樂器發出的聲音，而沒有任何人在演奏它們。伴隨著鈸和其他樂器的聲音，傳來了一個聲音，說出了以下這樣的話語：「凡是聽聞了金剛手密跡金剛力士這一教法的眾生，將會領受它、信受它、持守它、誦讀它、研習它，並向他人完整地宣揚它；這些眾生將會對他們的菩提心具有清淨的願心，他們不會失去哪怕最小的善根；這些眾生將會認識到他們曾經侍奉過許多佛陀，培養了善根，並受到福德資糧的庇護；這些眾生將會利益所有的眾生；這些眾生將會到達獲得未來覺悟授記的階段。」
3.13This was the third chapter, “The Secret of the Bodhisattva’s Mind.”
3.13（結尾）