Chapter 8: The Teaching of the Mystery and Secret of the Realized One’s Speech
第八章：如來語言之祕妙與密秘之教法
8.1Once again, Vajrapāṇi, Lord of the Guhyakas, spoke to the bodhisattva of great courage, Śāntamati: “Śāntamati, what is the secret of the speech and the purity of the verbal action of the Realized One? During the period of time, Śāntamati, from the night when the Realized One awakens to unsurpassable and perfect awakening until the night when, having relinquished his life force, a realized one passes into complete cessation, the Realized One has not articulated and will not pronounce even a single syllable. [F.133.a] What is the cause of this? It is because, Śāntamati, a realized one is in a continuous state of meditative concentration. The realized one does not breathe in or breathe out. He does not begin any thought process or continue any thought process, and no speech emerges from what does not begin or continue any thought process. So, a realized one does not begin any thought process or continue any thought process or form any idea. He does not form any concept. He does not speak anything, he does not articulate anything, he does not pronounce anything; and yet, beings have the thought, ‘The Realized One is speaking.’
8.1金剛手密跡金剛力士再次對大勇菩薩寂慧菩薩說道：「寂慧菩薩，如來的語言之密和語業的清淨是什麼呢？寂慧菩薩，從如來覺悟無上正等覺的夜晚起，直到如來捨棄生命力進入涅槃的夜晚為止，在這整個時期，如來沒有發音過，也不會發出任何一個音節。這是為什麼呢？寂慧菩薩，因為如來處於連續的禪定狀態中。如來不呼吸，不進氣。他沒有開始任何念頭過程，也沒有延續任何念頭過程，而沒有開始或延續念頭過程的東西也不會產生任何語言。因此，如來沒有開始任何念頭過程，也沒有延續任何念頭過程，不形成任何想法。他不形成任何概念。他不說話，不發音，不發聲；然而，眾生卻有這樣的念頭：『如來在說法。』」
8.2“A realized one is in a state of uninterrupted absorption, and he does not communicate any information with words at all. Yet, beings who place value on words have the thought, ‘The Realized One is teaching us the Dharma, and we have understood the Dharma that the Realized One has taught.’ Nevertheless, a realized one does not form concepts and is in a state of equanimity. Furthermore, Śāntamati, even though no sound issues from a realized one’s teeth, lips, palate, tongue, or mouth, what is heard and what comes out—that is, what comes out of a realized one in the form of words and sounds—issues from space, and yet beings still have the thought, ‘This is coming out of the mouth of the Realized One himself!’
8.2「如來處於無間三昧之中，根本不用言語傳達任何訊息。然而，那些重視言語的眾生卻會生起這樣的念頭：『如來正在教導我們法，我們已經領悟了如來所傳授的法。』儘管如此，如來不形成任何概念，處於捨心的狀態。此外，寂慧菩薩啊，縱使如來的牙齒、嘴唇、上顎、舌頭和嘴巴都沒有發出任何聲音，但被聽聞的聲音，也就是說，從如來發出的言語和聲音，實際上是從虛空中發出的，然而眾生卻仍然生起這樣的念頭：『這是從如來自己的嘴裡發出來的！』」
8.3“Śāntamati, the speech of a realized one comes out endowed with sixty exceptional qualities. What are these sixty qualities? It comes out as affectionate, tender, lovely, agreeable, pure, immaculate, illuminating, sweet-sounding, worth hearing, causing no offense, exciting interest, restrained, refined, smooth, well disciplined, pleasing to the ear, comforting to the body, satisfying to the mind, [F.133.b] gladdening to the heart, bringing joy and happiness, causing no anguish, authoritative, insightful, clear, lovable, worthy of praise, informative, instructive, reasonable, relevant, and free from the fault of redundancy. It shocks like the roar of a lion. It echoes like the trumpet of a bull elephant. It reverberates like a peal of thunder. It resounds like the sound of the ocean. It sounds like a nāga lord, the music of gandharvas, the call of a cuckoo, the melodious voice of Brahmā, and the song of pheasants. It sounds as sweet as the voice of the king of the gods. It sounds like a drum. It is modest, superior, and it permeates all languages. It is free from bad language. It is not deficient. It is undaunted, irrepressible, joyful, comprehensive, smooth, continuous, and playful. It completes all sounds and satisfies all the senses. It is irreproachable, unchanging, unwavering, and accessible to all assemblies. It quells desire, tames hatred, conquers ignorance, devours Māra in all his forms, and is endowed with the best of all qualities. Śāntamati, the speech of a realized one comes out endowed with these sixty exceptional qualities.
8.3「寂慧菩薩，如來的語言具有六十種殊勝特質而發出。這六十種特質是什麼呢？它發出時親切、溫柔、可愛、令人愉悅、純淨、無瑕、光明、甘美、值得聆聽、不令人冒犯、引起興趣、克制、精緻、圓滑、紀律嚴明、悅耳、安慰身體、令心滿足、使心歡喜、帶來喜樂和幸福、不造成痛苦、有權威、有洞察力、清晰、可愛、值得讚歎、富有信息、教導性強、有理有據、相關切要、不犯冗贅之過。它如獅子的咆哮般震撼人心。它如象王的號角般迴盪。它如雷聲般迴響。它如海洋之音般共鳴。它如龍王之聲、乾闥婆的音樂、布穀鳥的鳴叫、梵天莊嚴的聲音、野雞的歌聲。它如天帝之音般甘美。它如鼓聲。它謙遜、高尚，遍滲所有的語言。它不含惡語。它不缺乏。它無所畏懼、無法抑制、充滿喜悅、包容周全、圓滑、連貫、富有趣味。它涵蓋所有的聲音，滿足所有的感官。它無可指責、不易改變、堅定不移、為所有眾會所接受。它消除貪欲、馴服瞋恚、征服無明、吞噬一切形態的魔，具備所有最殊勝的特質。寂慧菩薩，如來的語言具有這六十種殊勝特質而發出。」
8.4“Moreover, Śāntamati, the speech of a realized one can spread throughout all the worlds of the ten directions and satisfy the aspirations of all beings. Indeed, Śāntamati, a realized one does not have the thought, ‘I am teaching, instructing, delivering, distributing, describing, expounding, or clarifying any discourse, recitation, or prediction; or any verse text, inspired utterance, frame story, “thus it was said” story, jātaka tale, extended discourse, miracle story, or instructions; [F.134.a] or any exemplary story, past-life story, avadāna, or parable.’ Nevertheless, whatever assembly has gathered around the realized one, regardless of whether it is an assembly of monks, or an assembly of nuns, laymen, or laywomen, or an assembly of gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, or mahoragas, with their disparate faculties and strength, by hearing the Dharma everyone is made to understand that the Dharma comes out of the mouth of the realized one, and these teachings of the Dharma overcome any differences in their respective means of expression so that everyone understands the formulation of the Dharma as being particularly for them. Śāntamati, this is the secret of the speech of a realized one.
8.4「而且，寂慧菩薩，如來的言語能夠遍滿十方的一切世界，並滿足眾生的各種願望。確實，寂慧菩薩，如來並沒有這樣的念頭：『我正在宣說、教誡、拯度、分配、描述、闡述或說明任何契經、祇夜或授記；或任何偈頌、優陀那、因緣、『如是說』的故事、本生經、長阿含、未曾有或論議；或任何譬喻、本事、阿跋陀那或寓言。』然而，無論什麼樣的眾會聚集在如來的身邊，無論是比丘的眾會，或比丘尼、優婆塞、優婆夷的眾會，或神、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅或大蛇的眾會，這些眾生各自具有不同的根機和力量，藉由聽聞法，每個人都能夠理解法是從如來的口中流出的，而這些法的教誡超越了他們各自表達方式的差異，使得每個人都將法的表述理解為特別為他們而設的。寂慧菩薩，這就是如來言語的秘密。」
8.5“Moreover, Śāntamati, the Realized One has spoken about the immeasurable conduct of immeasurable beings, and while it has been said that there are eighty-four thousand types of conduct of beings, this is taught by the Realized One as an introductory teaching for beings whose spiritual faculties are weak. In fact, Śāntamati, beings’ conduct is immeasurable, and even an eon would not suffice to describe the conduct of those beings engaged in lustful behavior. An eon would not suffice to describe the conduct of those engaged in hate-filled behavior, those engaged in ignorant behavior, or those engaged in all three types of behavior to the same degree. Śāntamati, imagine if the Realized One were to teach only about the conduct of beings for the entirety of his lifespan of one whole eon. [F.134.b] He would reach the end of his life while still teaching about the conduct of beings, and he still would not reach the end of the conduct of beings. Also, he would not have any time for any other Dharma teachings. Thus, the Realized One describes the immeasurable conduct of beings as though it could be measured, because otherwise beings would fall into confusion. In this respect, Śāntamati, the Realized One’s speech about the conduct of all beings comes out in such a way that it gives them an understanding of their conduct. This, too, Śāntamati, is the secret of the speech of a realized one.
8.5「而且，寂慧菩薩，如來已經說了無量眾生的無量行為。雖然據說眾生的行為有八萬四千種，但如來把這作為對根機薄弱的眾生的入門教法來教導。事實上，寂慧菩薩，眾生的行為是無量的。即使是一劫的時間，也不足以描述那些沉溺於貪的眾生的行為。一劫的時間也不足以描述那些沉溺於瞋的眾生的行為、那些沉溺於無明的眾生的行為，或那些同時具有這三種行為的眾生的行為。寂慧菩薩，想象一下，假如如來在他整個一劫的壽命期間只是教導眾生的行為，他會在還在教導眾生的行為時就走到生命的盡頭，而他仍然不會達到眾生行為的終點。而且，他也就沒有任何時間來進行其他的說法了。因此，如來把眾生無量的行為描述得彷彿是可以測量的，因為否則眾生就會陷入困惑。在這方面，寂慧菩薩，如來關於一切眾生的行為的說法，就是用這樣的方式說出來的，使眾生對自己的行為有所理解。寂慧菩薩，這也是如來之音聲的密。」
8.6“Indeed, Śāntamati, those beings who have immersed themselves in the knowledge of the secret of a realized one’s speech do not believe that the Realized One’s speech comes out of his mouth. Instead, they know that it issues from space. Śāntamati, even though it is the case that some beings believe that the Realized One’s speech comes out of his mouth, this is not something that ought to be apparent to you. Why not? Śāntamati, there are some beings who believe that the speech of the Realized One issues from the uṣṇīṣa. Some believe it issues from the top of the head or from the hair. Some believe it issues from the shoulders, while some believe it issues from the forehead, or from the eyebrows, or from the tuft of hair between the eyebrows; or from the eyes, ears, nose, cheeks, mouth, or neck; or likewise from the arms, hands, fingers, ribs, chest, back, navel, private parts, thighs, knees, calves, ankles, or the soles of the feet; or from the primary or the secondary marks of a great being; and some beings believe it issues from each and every pore of the skin on his body. This, too, Śāntamati, [F.135.a] is the secret of the speech of a realized one.
8.6「而且，寂慧菩薩，那些沉浸於如來語言之密中的眾生，並不認為如來的語言是從他的口中發出的。相反地，他們知道它是來自虛空。寂慧菩薩，雖然有些眾生認為如來的語言是從他的口中發出的，但這不是應該對你顯現的事物。為什麼呢？寂慧菩薩，有些眾生認為如來的語言是從肉髻發出的。有些認為它是從頭頂發出的，或從頭髮發出的。有些認為它是從肩膀發出的，而有些認為它是從額頭發出的，或從眉毛發出的，或從兩眉之間的白毫相發出的；或從眼睛、耳朵、鼻子、臉頰、口、頸部發出的；或同樣地從手臂、手、手指、肋骨、胸部、背部、肚臍、陰部、大腿、膝蓋、小腿、腳踝或腳底發出的；或從大人物的主要相好或隨好發出的；還有些眾生認為它是從他身體上的每一個毛孔發出的。寂慧菩薩，這也是如來語言之密。
8.7“Also, Śāntamati, beings hold various beliefs about the emergence of a realized one’s speech in accordance with their own aspirations and in accordance with the maturation of their own motivations; nevertheless, Śāntamati, a realized one does not form a concept in this respect and exists in a state of equanimity. Śāntamati, this is analogous to a well-crafted musical instrument, a wind bell, which makes a sweet sound without being touched by a hand, but rather when it is moved by the wind. It does not make any special effort to produce a sound, but still it makes a sweet sound because of the special nature of its previous preparation. In the same way, Śāntamati, a realized one’s speech comes out when it is moved by knowledge of beings’ motivations, but a realized one does not make any special effort in this regard to produce it. Rather, a realized one’s speech conforms to the sense perceptions of all beings because of the special nature of a realized one’s previous preparation.
8.7「而且，寂慧菩薩，眾生根據各自的願心和自身願心的成熟而對如來音聲的出現持有各種信念。然而，寂慧菩薩，如來對此並不形成概念，而是處於捨心的狀態。寂慧菩薩，這如同一件製作精良的樂器——風鐸，它在沒有手觸碰的情況下發出悅耳的聲音，而是被風吹動才發出聲音。它不做任何特別的努力來發出聲音，卻因其宿因的特殊性質而發出悅耳的聲音。同樣地，寂慧菩薩，如來的音聲在被眾生願心的知識所驅動時而出現，但如來在此方面不做任何特別的努力來產生它。反而，如來的音聲符合一切眾生的根器，正是因為如來宿因的特殊性質。」
8.8“To draw another analogy, Śāntamati, the sound of an echo comes out as a loud report, yet the sound cannot be found inside, or outside, or both inside and outside, or somewhere else. In the same way, Śāntamati, the speech of a realized one comes out as a report of the motivations of all beings, yet it cannot be found inside, or outside, or both inside and outside, or somewhere else.
8.8「寂慧菩薩，再以譬喻來說，迴聲發出大聲響，然而那聲音無法在內部、外部、內外兩處，或其他地方找到。同樣地，寂慧菩薩，如來的音聲發出是眾生願心的回應，然而它無法在內部、外部、內外兩處，或其他地方找到。」
8.9“To draw another analogy, Śāntamati, in the great ocean there is a wish-fulfilling gem called the gratification of all wishes, which, when fastened to the top of a flagpole, emits a sound in accordance with the wishes of any being, whatever they are. Yet, the precious gem does not form concepts. In the same way, Śāntamati, the gem of a realized one’s speech, which is pure in its ambition, is known to emit a realized one’s speech in accordance with the wishes of any being, whatever they are, [F.135.b] when it is fastened to the top of the flagpole of great compassion. Yet, in this respect, a realized one does not form concepts and exists in a state of equanimity. This, too, Śāntamati, is the secret of the speech of a realized one.
8.9「再舉個比喻吧，寂慧菩薩。在大海中有一種如意寶，名叫滿足一切願望，當它被繫在旗杆的頂端時，會根據任何眾生的願望而發出聲音，無論那願望是什麼。然而這顆寶石並不形成概念。同樣地，寂慧菩薩，如來音聲之寶，在其願心上是清淨的，當它被繫在大悲旗杆的頂端時，就被認為能夠根據任何眾生的願望而發出如來的音聲，無論那願望是什麼。然而在這方面，如來並不形成概念，而是安住於捨心的狀態中。寂慧菩薩，這也是如來音聲的密。」
8.10“Śāntamati, the blessed buddhas have immeasurable voices. Indeed, Śāntamati, I do not see anyone in this world with its gods, māras, and brahmās, or among its beings, including its ascetics and brahmins, and its gods, humans, and asuras, who has the power to grasp the measure and limit of a realized one’s voice. Why do I say this? Śāntamati, I remember one time when the Blessed One was residing right here in Rājagṛha on the hill Vulture Peak, surrounded by a multitude of bodhisattvas. He was revealing at length a teaching of the Dharma called ‘the purification of the sphere of sound,’ and after he had empowered the bodhisattva of great courage, Maitreya, he was nearing the end of the discourse. At that moment, Venerable Maudgalyāyana the Great thought to himself, ‘How far does the Realized One’s sphere of sound go? I would like to measure the Realized One’s sphere of sound.’ So, the elder, Maudgalyāyana the Great, vanished from his seat and reappeared on the summit of Mount Meru, but while he was standing there he still heard the speech of the Realized One just as clearly as before. So, with the strength of his own superhuman powers, he went to the west of this cosmos of a billion worlds, beyond Mount Meru, beyond the four continents, beyond the mountain ranges and great mountain ranges, until he stood on the peak of the mountain range at the end of the world. However, even there he could hear the Blessed One’s speech just as clearly as before. It was the same, nothing more or less.
8.10「寂慧菩薩，諸佛的音聲是無量的。寂慧菩薩，在這個世界中，包括有神祇、魔、梵天的世界，以及眾生、沙門、婆羅門、諸神、人類和阿修羅，我看不到任何人具有能力來測量和確定如來音聲的範圍和極限。為什麼這樣說呢？寂慧菩薩，我記得有一次，薄伽梵正在王舍城靈鷲山這裡住著，被眾多菩薩圍繞著。他正在詳細開示一部名為『音聲界清淨』的佛法教導，在他對具大勇氣的菩薩彌勒菩薩進行了賦予力量之後，他正接近開示的末尾。在那時，尊敬的目犍連大師在心裡想到，『如來的音聲界延伸到多遠呢？我想要測量如來的音聲界。』所以，長老目犍連大師從他的座位消失，又在須彌山頂重新出現，但當他站在那裡時，他仍然聽到如來的言語和之前一樣清楚。所以，藉由他自己神通的力量，他向這個三千大千世界的西方去，超越了須彌山、超越了四洲、超越了山脈和大山脈，直到他站在世界末端山脈的峰頂。然而，即使在那裡他也能聽到薄伽梵的言語和之前一樣清楚。情況完全一樣，沒有更多也沒有更少。」
8.11“At this point, the Blessed One had the thought, ‘Oh! Maudgalyāyana wishes to measure the sound of my voice. In that case, I should withdraw my superhuman powers.’ Then, once the Blessed One had withdrawn his superhuman powers, [F.136.a] the elder, Maudgalyāyana the Great, through the majestic power of the Buddha and the strength of his own superhuman powers, traveled farther westward from this world, beyond buddha domains as numerous as the grains of sand in ninety-nine Ganges Rivers, before finally arriving at a world called Raśmidhvajā, where the realized one Raśmirāja stays, abides, and presently lives teaching the Dharma. Standing there even in that distant world, the elder, Maudgalyāyana the Great, could still hear the speech of the Blessed One just as clearly as before. Just as clearly as one can hear the voice of someone who is only a meter away, that is how clearly the elder, Maudgalyāyana the Great, could hear the speech of the Blessed One.
8.11「此時，薄伽梵生起一個念頭：『哦！目犍連想要測量我音聲的範圍。那樣的話，我應該收回我的神通。』然後，薄伽梵收回了他的神通之後，長老大目犍連藉著佛神力和自己神通的力量，從這個世界向西方更遠處行進，超越了多達九十九條恆河沙數量的佛國土，最後來到了一個稱為光幡的世界，光明王如來在那裡駐留、安住，現在正在演說法教。即使在那個遙遠的世界中站著，長老大目犍連仍然能夠聽到薄伽梵的語言就像之前一樣清楚。就像能夠聽到只在一米遠處的人的聲音那樣清楚，長老大目犍連就是這樣清楚地聽到薄伽梵的語言。」
8.12“Now, the body of the realized one, the blessed Raśmirāja, is a league in height, and the bodies of the bodhisattvas in that realm are half a league in height. So, there was the elder, Maudgalyāyana the Great, walking along the rims of the alms bowls of those bodhisattvas. The bodhisattvas were quite pleased, and they asked the Blessed One, ‘Blessed One, who is this tiny creature who seems to have the appearance of a monk and is walking along the rims of our alms bowls? From where has he come?’
8.12「現在，那位如來、薄伽梵光明王的身體高度為一由旬，那個世界中菩薩們的身體高度為半由旬。所以，偉大的長老目犍連走在那些菩薩們的缽盂邊緣上。那些菩薩們非常高興，他們問薄伽梵：『薄伽梵，這個微小的生物是誰呢？他看起來像一位沙門，正在我們缽盂的邊緣上行走。他是從哪裡來的？』
8.13“The Blessed One answered, ‘Noble sons, do not conceive any thoughts that make fun of him. Why not? He is the elder, Maudgalyāyana the Great. He is among the blessed Śākyamuni’s foremost disciples. Among his great disciples, he is the foremost in the possession of superhuman powers.’ Then, the realized one, the blessed Raśmirāja said to the elder, Maudgalyāyana the Great, ‘Maudgalyāyana, since these bodhisattvas have looked down upon you, you should display miracles with your superhuman powers, having been empowered by the empowering authority [F.136.b] of the blessed one, the realized one, the worthy one, the perfect Buddha Śākyamuni.’
8.13「諸位善男子，你們不要對他產生輕視的念頭。為什麼呢？他是大目犍連長老，是薄伽梵釋迦牟尼佛的首要聲聞弟子。在他眾多的大弟子中，他在神通方面是最殊勝的。」於是，如來光明王菩薩對大目犍連長老說：「目犍連，既然這些菩薩已經輕視了你，你應當展現神變，運用你的神通力，這是由薄伽梵、如來、應供者、圓滿佛釋迦牟尼的加持力所賦予的。」
8.14“At that point, the elder, Maudgalyāyana the Great, bowed at the feet of that Blessed One, walked around him seven times, keeping him on the right, and addressed him, saying, ‘Blessed One, I will pervade this whole jeweled continent while seated in a cross-legged posture.’
8.14「這時，長老大目犍連在那位薄伽梵的腳下頂禮，繞行七圈，右繞後，對他說道：『薄伽梵，我將在跏趺坐的姿態中，遍滿整個寶洲大陸。』」
“That Blessed One replied, ‘Maudgalyāyana, when you know the time is right, go ahead!’
「那位薄伽梵回答說：'目犍連，當你知道時機已到時，就前去吧！'」
8.15“Then, the elder, Maudgalyāyana the Great, rose into the air to the height of seven palm trees and pervaded the entire jeweled continent while seated in a single cross-legged posture. From his cross-legged posture hung hundreds of thousands of millions and billions of strings of pearls. Each of the pearls emitted a hundred thousand rays of light, and from the points of each of these rays of light, lotuses arose, and within the center of each lotus appeared a seated figure that was an exact likeness of the blessed one Śākyamuni. All of these figures of the Realized One then spoke in praise of the teaching of the Dharma of the blessed one Śākyamuni called ‘the purification of the sphere of sound.’
8.15此時，長老大目犍連從座位升起，高達七棵棕櫚樹的高度，並在單一的跏趺坐中遍滿整個寶洲。從他的跏趺坐中垂掛著數百千億的珍珠串。每一顆珍珠都發出百千道光明，從這些光明的每一個光點處，蓮花生起，在每朵蓮花的中心出現一個跏趺而坐的身形，是釋迦牟尼薄伽梵的確切樣貌。這些如來的身形全都讚歎釋迦牟尼薄伽梵的法教，稱為「音聲界的清淨」。
8.16“The elder, Maudgalyāyana the Great, then said to that Blessed One, ‘Blessed One, I have now pervaded this world of four continents with a single seated posture. I will likewise pervade a galaxy of a thousand worlds and a galaxy of a hundred thousand worlds. Blessed One, I will even pervade this whole great cosmos of a billion worlds with a single seated posture.’
8.16「長老大目犍連於是對薄伽梵說：『薄伽梵，我已經以一個跏趺坐遍滿這個四洲世界。我同樣將遍滿小千世界和中千世界。薄伽梵，我甚至將以一個跏趺坐遍滿這整個三千大千世界。』」
“That Blessed One said, ‘Maudgalyāyana, when you know the time is right, go ahead!’
薄伽梵說：「目犍連，你認為時機合適就去吧！」
8.17“The elder, Maudgalyāyana the Great, then withdrew his miraculous demonstration and took a seat before the Blessed One. The bodhisattvas were awestruck and asked [F.137.a] that Blessed One, ‘Blessed One, for what purpose has the elder, Maudgalyāyana the Great, come to this world?’
8.17「長老大目犍連隨後收起他的神通示現，在薄伽梵的面前坐下。菩薩們都感到驚歎，問那位薄伽梵：『薄伽梵啊，長老大目犍連為了什麼目的來到這個世界呢？』」
8.18“The Blessed One answered, ‘Noble sons, he has come to this world with the desire to know the measure of the blessed Śākyamuni’s sphere of sound.’
8.18「薄伽梵說：『善男子們，他來到這個世界是想要了解薄伽梵釋迦牟尼的音聲界的量度。』」
8.19“The Blessed One then spoke to the elder, Maudgalyāyana the Great, saying, ‘Maudgalyāyana, you have come to this world with the desire to know the measure of the sphere of sound of the blessed Śākyamuni’s immeasurable voice. However, you should not give this a second thought. Maudgalyāyana, even if you were to use the strength of your own superhuman powers to travel farther west for eons as numerous as there are grains of sand in the Ganges River, you would not be able to reach the limit to the sphere of sound of the blessed Śākyamuni. Blessed buddhas possess an immeasurable voice.’
8.19薄伽梵對長老大目犍連說：「目犍連，你來到這個世界想要了解薄伽梵釋迦牟尼無量音聲的音聲界的範圍。但是，你不應該再想著這個問題。目犍連，即使你用自己神通的力量向西方遠行，經歷恆河沙數般多的劫，你也無法到達薄伽梵釋迦牟尼音聲界的邊界。諸佛具有無量的音聲。」
8.20“So, the elder, Maudgalyāyana the Great, bowed at the feet of that Blessed One and admitted his mistake: ‘Blessed One, in trying to understand the sphere of sound of the endless voice of the Realized One, I have made a mistake, and I admit this mistake. Blessed One, how far have I come?’
8.20「如此，長老目犍連頂禮薄伽梵之足，承認自己的過失：『薄伽梵，我為了想要理解如來無盡音聲所及之音聲界，已經犯了過失，我承認此過失。薄伽梵，我已經經歷了多遠的距離？』
8.21“The Blessed One answered, ‘You have come to this world after passing through worlds equal in number to the grains of sand in ninety-nine Ganges Rivers.’
8.21薄伽梵回答：「你已經經過了九十九條恆河沙數世界之後，才來到這個世界。」
8.22“Maudgalyāyana said, ‘Blessed One, I am exhausted after having traveled so far. I am unable to return to the Sahā world.’
8.22「目犍連說：『薄伽梵，我已經走了這麼遠，已經筋疲力盡了。我無法回到娑婆世界。』」
8.23“ ‘Maudgalyāyana, what do you think?’ asked the Blessed One. ‘Do you think that you have come to this world through the strength of your own superhuman powers? You should not think so. Why not? You [F.137.b] came to this world through the majestic power and empowering authority of the blessed Śākyamuni. Pay homage to that Blessed One, and he will bring you back home. Maudgalyāyana, even if you were to go to that world on the strength of your own superhuman powers, you would not be able to get there even within the span of an eon. You would enter into complete cessation before you arrived there. What do you think, Maudgalyāyana? From which direction have you traveled here: north, south, east, or west?’
8.23「目犍連，你怎麼想呢？」薄伽梵問道。「你認為自己是通過自己的神通來到這個世界的嗎？你不應該這樣想。為什麼呢？你是通過釋迦牟尼薄伽梵的威德力和加持力來到這個世界的。你應當向那位薄伽梵禮敬，他會把你帶回家。目犍連，即使你憑著自己的神通前往那個世界，你也無法在一劫的時間內到達那裡。你會在到達之前就進入涅槃。目犍連，你認為呢？你是從哪個方向來到這裡的：北方、南方、東方還是西方？」
8.24“ ‘Blessed One, I am disoriented,’ Maudgalyāyana answered. ‘I don’t know the direction from which I came to here.’
8.24「薄伽梵，我迷失了方向，」目犍連回答，「我不知道我是從哪個方向來到這裡的。」
8.25“The Blessed One said, ‘Maudgalyāyana, the main point you should understand is that if you were to go toward that world on the strength of your own superhuman powers, you would not be able to get there even within an eon.’
8.25薄伽梵說道：「目犍連，你應當明白的重點是，如果你依靠自己的神通去前往那個世界，即使經過一個劫的時間，你也無法到達。」
8.26“Maudgalyāyana asked, ‘Blessed One, in which direction is the blessed Śākyamuni dwelling?’
8.26目犍連問道：「薄伽梵，福德圓滿的釋迦牟尼住在哪個方向？」
“ ‘Maudgalyāyana,’ answered the Blessed One, ‘the realized one, the blessed Śākyamuni, is dwelling in the east.’
薄伽梵回答說：「目犍連，如來、薄伽梵釋迦牟尼正住在東方。」
8.27“So, at that moment the elder, Maudgalyāyana the Great, bowed down to the east, placing his knees, elbows, palms and forehead on the ground, and spoke in verse:
8.27「於是，長老大目犍連在那個時刻，向東方跪伏，以雙膝、雙肘、雙掌和額頭接觸地面，用偈頌說道：」
8.29“Śāntamati, through the majestic power of the Buddha the entire assembly gathered on Vulture Peak was able to hear Maudgalyāyana’s entreaty. Once they all heard it, Venerable Ānanda asked the Blessed One, ‘Blessed One, who is making this entreaty?’
8.29「寂慧菩薩，藉著佛的威德力，聚集在靈鷲山的整個眾會都能聽到目犍連的祈請。眾人都聽到之後，尊者樂問薄伽梵說：『薄伽梵啊，是誰在進行這個祈請呢？』」
8.30“The Blessed One answered, ‘Ānanda, it is Maudgalyāyana. [F.138.a] He left this buddha domain and traveled west, traveling through buddha domains as numerous as there are grains of sand in ninety-nine Ganges Rivers. He is in a world called Raśmidhvajā, in the buddha domain of the blessed one Raśmirāja. Yet, now he wishes to return to this world, and so he is making this entreaty.’
8.30薄伽梵回答說：「樂，那是目犍連。他離開了這個佛國土，向西方行進，穿過了許多佛國土，其數量就如同九十九條恆河中的沙粒那麼多。他現在在一個叫光幡的世界裡，那是光明王佛陀的佛國土。然而，他現在想要回到這個世界，所以他才發出這樣的祈求。」
8.31“Ānanda asked, ‘Blessed One, for what purpose did Maudgalyāyana the Great go to that world?’
8.31樂問道：「薄伽梵，目犍連大士前往那個世界是為了什麼目的呢？」
“The Blessed One answered, ‘Ānanda, Maudgalyāyana will come back here, and then you will hear of it.’
「薄伽梵答道：『樂啊，目犍連將會回到這裡，到時你們就會聽聞這件事。』」
8.32“Then everyone in the entire assembly knelt down on one knee and raised their arms, palms together in a gesture of salutation, and entreated the Blessed One, saying, ‘Blessed One, we also wish to see the world Raśmidhvajā, the realized one Raśmirāja, the bodhisattvas there, as well as the elder, Maudgalyāyana the Great!’
8.32「隨後，整個眾會中的所有人都單膝跪下，舉起雙臂，雙掌合十行禮，向薄伽梵懇求說：『薄伽梵，我們也希望看到光幡世界、如來光明王、那裡的菩薩，以及長老目犍連大仙！』」
8.33“Cognizant of the entreaty of his assembly, the Blessed One then emitted a ray of light called the ray of light that goes everywhere from the tuft of hair between his eyebrows. This ray of light passed through buddha domains as numerous as there are grains of sand in ninety-nine Ganges Rivers and bathed the world Raśmidhvajā in a bright light. The entire retinue then beheld the Raśmidhvajā world, the realized one Raśmirāja, the bodhisattvas there, and the elder, Maudgalyāyana the Great, who was on the ground entreating the Blessed One.
8.33薄伽梵體察到眾會的祈求，便從兩眉間的白毫相放出一道名為「遍至光明」的光明。這道光明穿過了如恆河沙數九十九倍的諸佛國土，照亮了光幡世界，使其呈現出明亮的光輝。整個眷屬隨即看到了光幡世界、如來光明王、那裡的菩薩，以及長老目犍連大德，他正跪在地上向薄伽梵祈求。
8.34“Then the Blessed One instructed Venerable Maudgalyāyana the Great, ‘Maudgalyāyana, follow this beam of light!’
8.34"那時薄伽梵教示大長老目犍連說：'目犍連，你要跟隨這道光明！'"
8.35“At that point, the elder, Maudgalyāyana the Great, relying on the Blessed One’s beam of light, [F.138.b] reappeared in the presence of the blessed Śākyamuni in this Sahā world in as little time as it takes to think a thought. He bowed his head at the feet of the Blessed One and walked around him seven times, keeping him on the right. He then bowed down before the Blessed One, placing his knees, elbows, palms and forehead on the ground, and admitted his mistake, saying, ‘Blessed One, I went so far in the hope of comprehending the sphere of sound of the immeasurable voice of the Realized One. I have made an error, and I admit this mistake. Blessed One, no matter how far I went, the Realized One’s speech sounded exactly the same as it does here.’
8.35此時，長老大目犍連依著薄伽梵所發出的光明，轉瞬之間就重新出現在娑婆世界的釋迦牟尼薄伽梵的面前。他在薄伽梵的腳下頂禮，繞行薄伽梵七圈，保持右繞的方向。然後他在薄伽梵面前伏地禮拜，雙膝、雙肘、雙掌和額頭都貼地，認錯說道：「薄伽梵啊，我遠行到那麼遠的地方，希望能夠測量如來無量音聲的音聲界。我犯了錯誤，我承認這個過失。薄伽梵啊，無論我走到多遠的地方，如來的語言聽起來都和在這裡一樣。」
8.36“ ‘Maudgalyāyana the Great, it is exactly as you have said,’ replied the Blessed One. ‘The speech of the realized ones cannot be measured. Maudgalyāyana, those who have the intention to examine thoroughly the measure or limit of the speech of the Realized One must have the intention to examine thoroughly the measure or limit of space. Why is this? The speech of the Realized One pervades just as far as space pervades.’
8.36薄伽梵說：「大目犍連，正如你所說。如來的語言是無法衡量的。目犍連，那些想要徹底探究如來語言的尺度或界限的人，必須想要徹底探究虛空的尺度或界限。為什麼呢？如來的語言遍佈的範圍就像虛空遍佈的範圍一樣。」
8.37“When they heard the explanation of the travels of the elder, Maudgalyāyana the Great, ten thousand beings conceived the aspiration for unsurpassable and perfect awakening. This, too, Śāntamati, is the secret of the speech of a realized one.”
8.37「當眾生聽到長老目犍連的遊歷說法時，一萬眾生發起了無上正等覺的願。寂慧菩薩，這也是如來音聲的密。」
8.38Vajrapāṇi then said, “Tell me, Śāntamati, would you describe the thoughts of all beings and the actions that arise from those thoughts as amounting to a large number?”
8.38金剛手說道：「寂慧菩薩，請告訴我，你認為所有眾生的念頭以及從這些念頭而生的業行數量很多嗎？」
8.39“Lord of the Guhyakas,” responded Śāntamati, “even if all beings in this cosmos of a billion worlds were to become solitary buddhas, they would still not be able to conceive, measure, count, or examine all the thoughts of even a single being and the actions that arise from those thoughts, even if they had an eon to do so. So, there is no need to talk of all beings.”
8.39「密跡金剛力士，」寂慧菩薩回答道，「即使這三千大千世界中所有的眾生都成為辟支佛，他們仍然無法思量、測度、計數或觀察單單一個眾生的所有念頭，以及由這些念頭所生的業行，即使他們有整整一劫的時間也做不到。所以更不必說所有眾生了。」
8.40“Śāntamati, this is what you should aspire to do!” said Vajrapāṇi. “This is what you should strive to realize! [F.139.a] However many are the thoughts of all beings and the actions that arise from those thoughts, that is how many types and divisions there are of the speech used by the realized one to teach the Dharma in order to satisfy all beings. Yet, in this respect, the realized one has no concept and is in a state of equanimity. It could be expressed in this way:
8.40金剛手說：「寂慧菩薩，這就是你應該發願去做的事！這就是你應該努力去實現的事！[F.139.a]所有眾生的念頭有多少，從那些念頭而生的業行有多少，如來就用多少種類和區分的語言來教導法，以滿足所有眾生的需要。然而，在這一方面，如來沒有概念，處於捨心的狀態。可以這樣表達：
8.57“Furthermore, Śāntamati, you should know that the secret of the speech of a realized one is the fact that the Dharma is taught according to the languages used by all beings. Śāntamati, a realized one establishes the teaching by using different words for the truths according to the languages used by beings, depending on the different places of rebirth for beings in this cosmos of a billion worlds.
8.57「此外，寂慧菩薩，你應當知道如來語言的秘密在於：法是根據一切眾生所使用的語言來教導的。寂慧菩薩，如來通過根據眾生所使用的語言用不同的詞語來表述諦理，根據眾生在三千大千世界中不同的生處，來建立教法。
8.58“For instance, Śāntamati, what is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the earth-dwelling gods as ‘consumption, the root of consumption, the removal of consumption, and causing consumption to stop.’
8.58「譬如寂慧菩薩，這裡所說的『苦、苦集、苦滅、滅苦之道』，在地居天神的語言中被描述為『損耗、損耗之根源、損耗之消除，以及使損耗停止』。」
8.59“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the sky-dwelling gods as ‘aggregation, the cause of aggregation, freedom from aggregation, and freeing one from aggregation.’
8.59「在這裡被稱為『苦、苦集、苦滅，以及導向苦滅之道』的，在天空居住的天神的語言中被稱為『聚合、聚合之因、離聚合，以及使人脫離聚合。』」
8.60“What is known here as ‘suffering, origin of suffering, cessation of suffering, [F.140.a] and the path that leads to the cessation of suffering’ is described in the language of the gods in the Heaven of the Four Great Kings as ‘arising, measuring, burning, and destroying.’
8.60「在這裡被稱為『苦、苦集、苦滅，以及通往苦滅之道』的，在四大王天的諸神語言中被描述為『生起、衡量、燃燒，以及摧毀』。」
8.61“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the gods of the Heaven of the Thirty-Three as ‘circling, embracing, extinction, and returning to extinction.’
8.61「這裡所說的『苦、苦集、苦滅，以及導向苦滅的道路』，在忉利天的眾神語言中被描述為『迴旋、擁抱、滅盡，以及回歸滅盡』。」
8.62“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the gods of the Yāma Heaven as ‘harm, drawing harm near, extinction of harm, and cultivating the extinction of harm.’
8.62「在此所說的『苦、苦集、苦滅及導至苦滅之道』，在夜摩天的諸天之語中被描述為『傷害、招致傷害、傷害的滅盡，以及培養傷害的滅盡』。」
8.63“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of gods of the Heaven of the Contented as ‘total wickedness, the root of wickedness, disengagement, and causing complete disengagement.’
8.63「這裡所說的『苦、苦集、苦滅、以及導向苦滅之道』，在兜率天的諸天的語言中被描述為『完全的邪惡、邪惡的根源、解脫、以及導致完全解脫』。」
8.64“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of gods of the Heaven of Those Whose Delight Comes From Magical Creations as ‘a leather bag full of air, the cause of the leather bag, deflating the leather bag, and the gateway to the deflation of the leather bag.’
8.64「此處所說的『苦、苦集、苦滅、趣向苦滅之道』，在樂變化天的諸天神語言中被描述為『充氣的皮囊、皮囊的成因、皮囊洩氣、以及皮囊洩氣的門徑』。」
8.65“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of gods of the Heaven of Those Who Possess the Power to Transform Others’ Delight into Their Own as ‘augh!, the cause of obtaining augh!, freedom from augh!, and the cause of freedom from augh!’
8.65「這裡所說的『苦、苦集、苦滅，以及導向苦滅之道』，在他化自在天的天神語言中被描述為『唉呀！、獲得唉呀！的原因、脫離唉呀！，以及脫離唉呀！的原因』。」
8.66“Śāntamati, what is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the māras as ‘burning coals, the harm leading to burning coals, [F.140.b] the desire to reject the burning coals, and liberating one from burning coals.’
8.66「寂慧菩薩，在這裡所說的『苦、苦集、苦滅、以及通往苦滅之道』，用魔的語言來描述就是『燃燒的炭火、導致燃燒炭火的傷害、想要拒絕燃燒炭火的欲望，以及將人從燃燒炭火中解放出來。』」
8.67“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the brahmās as ‘pain, the cause of pain, rest from pain, and encircling pain.’
8.67「此處所謂的『苦、苦集、苦滅以及導向苦滅的道路』，在梵天的語言中被描述為『痛苦、痛苦的原因、痛苦的休止，以及圍繞痛苦』。」
8.68“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the gods of the Heaven of Brahmā’s Assembly as ‘dripping, the cause of dripping, stoppage, and complete emergence.’
8.68「這裡所說的『苦、苦集、苦滅，以及導致苦滅之道』，在梵天眾會天的諸天語言中被描述為『滴漏、滴漏之因、停止，以及完全出現』。」
8.69“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the gods of the Heaven of Brahmā’s Priests as ‘wound, opening the wound, closed wound, and healing the wound.’
8.69「寂慧菩薩，這裡所說的『苦、苦集、苦滅以及導向苦滅之道』，在梵天祭司天的語言中被描述為『傷口、創口開裂、傷口閉合以及傷口癒合』。」
8.70“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the gods of the Heaven of Great Brahmā as ‘causing a flood, causing detritus, bringing the flood to an end, and causing the attainment of the cause.’
8.70「這裡所說的『苦、苦集、苦滅，以及導向苦滅之道』，在大梵天天神的語言中被描述為『造成洪水、造成淤泥、止息洪水，以及導致因緣圓滿』。」
8.71“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the gods of the Heaven of Limited Radiance as ‘oh, no!, ah, no!, ugh, no!,’ and what sounds like ‘hara!’
8.71「這裡所說的『苦、苦集、苦滅以及導向苦滅之道』，在少光天的諸天之語中被稱為『哦、不啊！、啊、不啊！、呃、不啊！』，以及聽起來像『哈喇！』的聲音。」
8.72“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the gods of the Heaven of Limited Splendor as ‘ohita, nivahita, nigakṣita, and nigamani.’
8.72「在此所謂的『苦、苦集、苦滅，以及導向苦滅的道路』，在少淨天的諸天之語言中被描述為『ohita、nivahita、nigakṣita，以及nigamani』。」
8.73“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ [F.141.a] is described in the language of the gods of the Heaven of Immeasurable Splendor as ‘service, correct service, extinction of service, and reverence.’
8.73「在這裡所說的『苦、苦集、苦滅，以及導向苦滅的道』，在無量淨天的諸天神的語言中被描述為『奉事、正奉事、奉事之滅盡，以及恭敬。』」
8.74“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the gods of the Heaven of Total Splendor as ‘division, emergence of division, close to home, and always pure.’
8.74「這裡所說的『苦、苦集、苦滅以及導向苦滅之道』，在遍淨天的天神語言中被描述為『分別、分別的生起、接近家園以及永恆清淨』。」
8.75“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the gods of the Smaller Heaven of the Pure as ‘following, always returning, association, going to association.’
8.75「此處所謂的『苦、苦集、苦滅及導致苦滅之道』，在小光天諸天神的語言中被描述為『隨順、常回、結合、趣向結合』。」
8.76“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the gods of the Heaven of the Cool as ‘purity, possessing purity, purifying purity, and going to purity.’
8.76「這裡所說的『苦、苦集、苦滅，以及導致苦滅的道路』，在涼天的諸天神的語言中被描述為『清淨、具有清淨、淨化清淨，以及趣往清淨』。」
8.77“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the gods of the Heaven of the Beautiful Ones as ‘mamamama, mamamame, mananunaya, and mananugama.’
8.77「這裡所說的『苦、苦集、苦滅，以及導向苦滅之道』，在妙樂天的諸天神語言中，被描述為『妙妙妙、妙妙妙樂、妙樂和樂、妙樂及樂』。」
8.78“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the gods of the Heaven of the Clear-Sighted Ones as ‘freedom, possessing freedom, root of freedom,’ and what could be rendered as ‘the place of freedom.’
8.78「此中所說的『苦、苦集、苦滅、趣苦滅道』，在慧眼天天神的語言中被稱為『自在、具足自在、自在之根』，以及可以譯為『自在之處』的詞語。」
8.79“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the gods of the Heaven of Great Results as ‘what is unmade, inactivity, freedom from activity, and apex of activity.’
8.79「這裡所說的『苦、苦集、苦滅，以及導向苦滅之道』，在大果天的諸天所使用的語言中被描述為『無造作的、無活動的、遠離活動，以及活動的頂峰』。」
8.80“What is known here as ‘suffering, [F.141.b] origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the gods who dwell in the pure realm of the Supreme Heaven as ‘apex, true apex, unmaking, and reconnection.’
8.80「我們這裡所說的『苦、苦集、苦滅、苦滅之道』，在居住於最上天清淨界的諸天神的語言中被描述為『頂峰、真實的頂峰、不造作、以及重新連結』。」
8.81“In this way, Śāntamati, just as there are differences among the gods with respect to the truths, there are likewise differences with respect to the truths among the nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, karoṭapāṇi yakṣas, and mālādhārins.
8.81「寂慧菩薩，正如諸天對於諦有著差異一樣，在龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、持鉢夜叉和花瓔珞神之間，對於諦也同樣存在著差異。
8.82“Furthermore, Śāntamati, here on Jambudvīpa, which is filled with a thousand countries subsumed within the sixteen great countries, each community of people has its own language, its own terminology, and its own conventions. So, here, too, the Realized One establishes the truths in various names by employing the languages found here. So, for example, among the thousand countries that fill Jambudvīpa are those of the Śakas, the Pahlavas, the Tukhāras, the Yavanas, the Kambojas, the Khaṣas, the Hūnas, the Cīnas, the Daradas, the Uraśas, the Pilidas, the Sāmas, the Brāhmaṇas, the Kṣatriyas, the Vaiśyas, the Śūdras, the Vacivas, the Kiratas, the Pulindas, the Maruṇḍas, the Kurus, the Pañcālas, the Easterners, the Pauravas, the Southerners, the Kaliṅgas, the Śabaras, the Vanasakas, the Paṇatas, the Sālakas, the Dog-Faced People, the Jackal-Faced People, the Kṛviṣa-Faced People, the Downward-Facing People, the Upward-Facing People, the Sideways-Facing People, the People of the Northern Borders, the Westward-Moving People, the People on the Coasts, the People of the Adjoining Lands, the Aṅkuras, the Makuras, the Snub-Nosed People, the Sabala-pārśvas, the Pārśva-śabaras, the Parṇa-śabaras, the Kukṣa-śabaras, [F.142.a] as well as those who descend from the ancient past and those who dwell in areas beyond these lands. Each of these places, Śāntamati, has its own language, its own terminology, and its own conventions, and the Realized One sets forth the truths in various names by employing the languages found therein. And still, the Realized One’s speech does not come out preceded by any thought or cognition.
8.82「而且，寂慧菩薩，在閻浮提這個充滿一千個國家的地方，這些國家被納入十六個大國之中，每個社群的人民都有自己的語言、自己的術語和自己的習慣。所以，如來也在這裡通過採用這些地方的語言，用各種名稱來建立諦。例如，在充滿閻浮提的一千個國家中，有釋迦人、巴利瓦人、吐火羅人、耶婆那人、罽賓人、呼沙人、匈奴人、支那人、達羅陀人、烏剌沙人、畢利陀人、薩麻人、婆羅門、剎帝利、吠舍、首陀羅、婆契婆人、吉羅陀人、普利多人、摩盧多人、拘盧人、般遮羅人、東方人、波樓瓦人、南方人、迦靈伽人、娑婆羅人、林住人、盤多人、薩剌迦人、狗臉人、豺臉人、毛髮臉人、向下臉人、向上臉人、橫臉人、北邊民族人、西向移動人、海岸人、鄰近土地人、安郭羅人、摩郭羅人、塌鼻人、雜邊人、邊娑婆羅人、葉娑婆羅人、腹娑婆羅人，以及那些自遠古傳承下來的人，和住在這些土地之外地區的人。寂慧菩薩，這每一個地方都有自己的語言、自己的術語和自己的習慣，如來通過採用那裡所有的語言，用各種名稱來闡述諦。而且，如來的語言不是由任何念或認識所引導而發出的。」
8.83“In this galaxy of a thousand worlds, Śāntamati, ninety-four hundred thousands of millions and billions of truths circulate and are taught under various names. Yet, all of these presentations of the truths converge upon a single meaning, that is, on an ultimate truth, a truth that has no point of origination, a truth that accords with the way things are, an unshakable truth. This, too, Śāntamati, is the secret of the speech of a realized one. [B5]
8.83「寂慧菩薩，在這個小千世界中，有九十四百千萬億諸多諸諦以各種名稱流傳並被教導。然而，所有這些諸諦的教說都匯聚於一個單一的意義，也就是說，匯聚於勝義諦，一個沒有起源點的諦，一個符合諸法實性的諦，一個不可動搖的諦。寂慧菩薩，這也是如來語言的密。」
8.84“Moreover, Śāntamati, the speech of a realized one dispels the doubts of all beings and eliminates their hesitancy. As many beings as there are in the immeasurable, incalculable worlds in the ten directions, Śāntamati, if they were all collected into a single collection of beings, the buddhas would know them all, even though one would say that the mass of those beings is far greater even than the mass of the earth element. Furthermore, Śāntamati, consider that all these beings are destined to acquire a human body sooner or later, and what is more, all these beings are destined to possess knowledge and wisdom to the same extent as the elder, Śāriputra, such that a single being would possess the knowledge and wisdom of all beings, which would be equal to that of Śāriputra. In this way, all beings would possess knowledge and wisdom to this same extent. Now, Śāntamati, consider that [F.142.b] all these beings would then think over their doubts and questions, assess them, and evaluate them critically for an eon or more than an eon in such a way that the doubts and questions of one being would be different from those of a second being. In this way, Śāntamati, each and every being would ponder over their own respective doubts and questions. Now, consider that all these beings were then to go and see the Blessed One all together, and in the time it takes to snap one’s fingers they were all to ask him to clarify their doubts and questions. After giving his full attention to them with one penetrating thought, the Blessed One would resolve all their doubts and questions by pronouncing a single utterance, and all these beings would know that their respective doubts and questions were resolved, and they all would be gladdened by the Blessed One’s elucidation of their questions.
8.84「而且，寂慧菩薩，如來之語言能消除所有眾生的疑惑，消除他們的疑團。十方有無量無計的世界中，寂慧菩薩，如果把所有的眾生都集合在一起，諸佛都能認識他們，雖然人們說那些眾生的數量遠比地界的數量還要多。而且，寂慧菩薩，應該想像，所有這些眾生遲早都要獲得人身，而且，所有這些眾生都要具有知慧，其程度和長老舍利弗一樣，使得一個眾生擁有所有眾生的知慧，這個知慧等於舍利弗的知慧。這樣，所有眾生都具有同樣的知慧。現在，寂慧菩薩，應該想像，所有這些眾生都在思考他們的疑問，評估它們，並用一個劫或超過一個劫的時間來批判性地評價它們，使得一個眾生的疑問不同於第二個眾生的疑問。這樣，寂慧菩薩，每一個眾生都在思考他們各自的疑問。現在，假設所有這些眾生都一起去見薄伽梵，在彈指之間，他們都要求他澄清他們的疑問。薄伽梵用一個洞察的念頭全神貫注於他們，只說一句話就能解決所有他們的疑問，所有這些眾生都知道他們各自的疑問得到了解決，他們都因薄伽梵對他們問題的闡述而感到歡喜。
8.85“In this way, Śāntamati, the speech of a realized one dispels the doubts of all beings and eliminates their hesitancy. Still, a realized one has ceased all thought and therefore does not articulate any words, and yet, he does what needs to be done. This, too, Śāntamati, is the secret of the speech of a realized one. This is the marvel of a realized one’s speech. This is its purity.”
8.85「寂慧菩薩，如來的語言就是以這樣的方式消除一切眾生的疑惑，化解他們的猶豫不安。然而，如來已經斷除了所有的念慮，因此不言自明地說出言語，卻成就了一切應做之事。寂慧菩薩，這也是如來語言的秘密。這是如來語言的奇妙之處。這是它的清淨。」
8.86When Vajrapāṇi, Lord of the Guhyakas, had described the wondrous nature and the mysterious nature of the speech of a realized one, thirty-two thousand beings conceived the aspiration for unsurpassable and perfect awakening, and the bodhisattvas of this Fortunate Eon from within the buddha domains of the blessed buddhas throughout the ten directions, who were leading the holy life in their presence, showered flowers upon Vajrapāṇi, Lord of the Guhyakas, in order to worship him. They also sent him jeweled parasols. The flowers fell upon the bodies of the Blessed One and Vajrapāṇi, Lord of the Guhyakas, and spread throughout the entire assembly, while the jeweled parasols [F.143.a] remained hovering in the air above the head of the Blessed One. A voice was then heard coming from the jeweled parasols and this is what it said: “Blessed One, we have been sent by the bodhisattvas of this Fortunate Eon to worship the Blessed One and to convey our appreciation to Vajrapāṇi, Lord of the Guhyakas, for having described the nature of a realized one as a marvelous thing.”
8.86當金剛手密跡金剛力士描述了如來語言的奇妙性質和神秘性質時，三萬二千位眾生對無上正等覺生起了願心。來自十方諸佛的佛國土中，在薄伽梵面前修習梵行的賢劫菩薩，向金剛手密跡金剛力士灑下花雨，以表尊敬。他們也向他贈送了珠寶傘蓋。花雨落在薄伽梵和金剛手密跡金剛力士的身體上，散布於整個眾會之中，而珠寶傘蓋懸浮在薄伽梵的頭頂上方。隨後，有聲音從珠寶傘蓋中傳出，聲音說道：「薄伽梵，我們是奉賢劫菩薩之命而來，為了向薄伽梵表示尊敬，並向金剛手密跡金剛力士表達感謝，感謝他將如來的性質描述為奇妙的事物。」
8.87When they heard this voice, everyone in the assembly was even more awestruck than before, and they all bowed to Vajrapāṇi, Lord of the Guhyakas, and developed an even greater sense of respect for him. They said, “We have obtained something well worth obtaining by having seen Vajrapāṇi, Lord of the Guhyakas, and having heard about the inconceivable nature of a realized one. Among those beings who hear this teaching, none will fail to obtain rebirth as a human being, gain motivation, and stop entertaining doubts. All of them will become ready to be guided by the Realized One and it will be impossible to be turned back from unsurpassable and perfect awakening.”
8.87眾人聽到這個聲音後，整個眾會更加敬畏不已，他們全都向金剛手頂禮，對他更加恭敬尊重。他們說道：「我們因為見到了金剛手，聽聞到如來不可思議的本質，獲得了極其難得的收穫。在那些聽聞這個教法的眾生中，沒有人會失去轉生為人的機會、獲得願心並且消除疑惑。他們全部都會做好準備接受如來的引導，並且無法再被轉離無上正等覺的道路。」
8.88At that point, the Blessed One gave his approval to the entire assembly and spoke to the bodhisattva of great courage, Śāntamati. He said, “Śāntamati, a realized one’s qualities, which are possessed by the Realized One as they truly are, run counter to all the worlds. Vajrapāṇi, Lord of the Guhyakas, has described them here in this teaching of the Dharma. He has pointed them out and made them clear. Beings will become endowed with these qualities without delay. They will hear this teaching of the Dharma and become motivated by it. They will hold on to it. They will not fear. They will not tremble. They will not fall into a state of terror. They will develop a firm understanding of its meaning, and they will hasten to make it their reality. This is the prediction of their unsurpassable and perfect awakening.”
8.88此時，薄伽梵讚許整個眾會，對大勇菩薩寂慧菩薩說道：「寂慧，如來的德行，乃是如來真實具有的，與一切世界相違逆。金剛手密跡金剛力士在這個法教中已經為你們描述了這些德行。他已經指出並闡明了這些德行。眾生將毫不延遲地具足這些德行。他們將聽到這個法教並為之激勵。他們將堅持這個法教。他們將不恐懼。他們將不顫抖。他們將不陷入驚懼的狀態。他們將對其意義發展出堅定的理解，他們將急切地將其化為現實。這是他們無上正等覺的授記。」
8.89When Vajrapāṇi, Lord of the Guhyakas, had taught this teaching, then incalculable, immeasurable worlds throughout the ten directions shook in the six ways [F.143.b] and were pervaded with a great light. A great shower of flowers rained down, and the sound of musical instruments and singing could be heard. Incalculable beings conceived the aspiration for awakening. Incalculable bodhisattvas gained the acceptance that brings one into conformity with the Dharma. Incalculable bodhisattvas acquired the acceptance of the fact that things do not arise. Incalculable bodhisattvas brought to maturity the roots of virtue required to be limited to only one more life.
8.89當金剛手密跡金剛力士宣說了這一教法時，十方無量無邊的世界以六種方式震動，並被偉大的光明所遍滿。大量的花雨紛紛落下，樂器的聲音和歌唱聲可以聽到。無量的眾生生起了對覺悟的願心。無量的菩薩獲得了與法相應的忍。無量的菩薩獲得了無生法忍。無量的菩薩使圓滿證得了成就無上正覺所需的善根，只需要再經歷一次生。
8.90At that point, a jet of water became visible. With a diameter measuring the length of a chariot’s axle, it burst through the earth in the middle of the assembly right there in front of the Blessed One, having risen from a depth of sixty-eight thousand leagues. It then rose into the sky as far as the Brahmā world and showered fragrant water upon this entire cosmos of a billion worlds. The Blessed One asked the bodhisattva Śāntamati, “Śāntamati, do you see this jet of water rising into the sky?”
8.90此時，一股水柱變得清晰可見。其直徑為一車軸之長，從六萬八千由旬的深處衝破大地，在薄伽梵面前的眾會中央升起。它隨後升入天空，高達梵世，並用香水灑遍整個三千大千世界。薄伽梵問菩薩寂慧：「寂慧，你看到這股升入天空的水柱了嗎？」
8.91“Blessed One, I see it!” he said. “Of whom is this the preceding sign?”
8.91「薄伽梵，我看見了！」他說。「這是誰的先兆？」
“Śāntamati,” the Blessed One answered, “just as this jet of water bursts through the earth, which is insentient, and rises into the sky, in exactly the same way those beings who hold on to this teaching of the Dharma and hasten to make it their reality will rise up and burst through the door of all views made from ignorance. Doing so, they will manifest the wisdom and inspired eloquence that are the inexhaustible light of the Dharma. In this way, these good people will satisfy all beings with their well-spoken words. This should be known as a unique quality of this teaching of the Dharma.” [F.144.a]
「寂慧，」薄伽梵答道，「正如這股水柱穿過無情的大地並上升到天空一樣，同樣地，那些執持這個法的教導並急速將其化為自己現實的眾生，也將上升並突破由無明所製造的所有見解的門戶。如此行動，他們將顯現出智慧和無礙辯才，那是法的無盡光明。這樣，這些善良的人將用他們說得好的言語滿足所有眾生。這應該被認識為這個法的教導的獨特品質。」
8.92This was the eighth chapter, “The Teaching of the Mystery and Secret of the Realized One’s Speech.”
8.92（結尾）