8400184001 = 84000 + AI

The Translation

[F.184.b] [F.185.a]

恭敬禮敬所有佛和菩薩。

1.1Homage to all buddhas and bodhisattvas.

1.1禮敬一切佛和菩薩。

Thus did I hear at one time. The Blessed One was staying at Vulture Peak Mountain by Rājagṛha, together with a great saṅgha of eight hundred monks, and with forty-two thousand bodhisattvas. At that time, a bodhisattva great being by the name Amalagarbha, accompanied by ninety-two thousand other bodhisattvas, set out from the world known as Immaculate Conduct‍—the buddhafield of the thus-gone, worthy, perfect buddha Saṃkusumita. They traveled to Vulture Peak Mountain, here in this Sahā world, where the blessed, thus-gone, worthy, perfect buddha Śākyamuni dwelled.

我如是聞。一時，世尊住在鷲峰山，近王舍城，與八百位僧眾和四萬二千位菩薩在一起。此時，有一位名叫阿摩羅藏的菩薩摩訶薩，帶領九萬二千位菩薩，從名叫無垢行的世界出發，那是如來應供正等覺佛寂靜光花佛的佛剎。他們來到娑婆世界的鷲峰山，到世尊、如來應供正等覺佛釋迦牟尼所住之處。

1.2As the bodhisattva great being Amalagarbha arrived in the sky, surrounded and attended by a great assembly of bodhisattvas, the Blessed One noticed him. As he caught sight of him, the Blessed One thought, “The bodhisattva great being Amalagarbha has been dispatched here by the thus-gone, worthy, perfect buddha Saṃkusumita in order to receive the Dharma teaching called The Exposition on the Universal Gateway. Therefore, I, for my part, should gather the bodhisattvas.” Then, because the Blessed One formed this intent, all bodhisattva great beings residing in boundless, infinite worlds arrived at Vulture Peak Mountain here in this Sahā world to meet the Blessed One.

1.2當菩薩大士阿摩羅藏來到虛空中，受到眾多菩薩的簇擁和侍奉時，世尊注意到了他。世尊看到他，心想：「菩薩大士阿摩羅藏是被如來、應供、正等覺佛寂靜光花佛派遣到這裡來，為了領受名為《普門藏論》的法教。因此，我應該聚集菩薩們。」由於世尊生起了這個念頭，所有住在無邊、無限諸世界中的菩薩大士都來到了這個娑婆世界的鷲峰山，去見世尊。

1.3Upon arrival, they bowed their heads to the Blessed One’s feet and sat down to one side. [F.185.b] All the bodhisattva great beings at Vulture Peak Mountain who had retired for meditation also gathered. The bodhisattva great being Amalagarbha then went before the thus-gone, worthy, perfect buddha Śākyamuni, holding a thousand-petaled lotus flower made of the seven precious substances. He bowed his head to the Blessed One’s feet and offered him the thousand-petaled lotus.

1.3他們到達後，向世尊的雙足頂禮，然後坐在一旁。鷲峰山上所有閉關靜修的菩薩大士也都聚集在一起。菩薩大士阿摩羅藏來到如來、應供、正等覺佛釋迦牟尼面前，手持一朵由七寶製成的千葉蓮花。他向世尊的雙足頂禮，並獻上這朵千葉蓮花。

1.4Amalagarbha then said to the Blessed One, “Blessed One, the thus-gone, worthy, perfect buddha Saṃkusumita from the world Immaculate Conduct inquiries about the Blessed One’s health. Does the Blessed One have but little trouble, grief, and agitation? Is he in good health, strong, and at ease? Is the Blessed One free of illness and does he have but few troubles?” When he had thus inquired after the Blessed One’s health, he added, “Might the blessed, thus-gone, worthy, perfect buddha Śākyamuni deliver the Dharma teaching pertaining to the inconceivable Exposition on the Universal Gateway to the bodhisattva great beings?” Then, having asked the Blessed One in this way, the bodhisattva great being Amalagarbha sat down cross-legged in the sky in the midst of his retinue of bodhisattvas.

1.4阿摩羅藏菩薩對世尊說：「世尊，無垢行世界的寂靜光花佛向世尊請安。世尊是否安樂少惱，沒有痛苦和煩擾？世尊是否身體康健、力量充足、安適自在？世尊是否遠離疾病，煩惱很少？」阿摩羅藏菩薩問候完世尊的安康後，又說：「願世尊釋迦牟尼佛為菩薩大士們開演不可思議的普門藏論法教。」說完這些請求後，菩薩大士阿摩羅藏在他的菩薩眷屬團團圍繞中，在空中盤腿坐下。

1.5At that time, Prince Mañjuśrī was also present within that assembly. He rose from his seat, draped his shawl over one shoulder, and knelt on his right knee. Joining his palms, he bowed toward the Blessed One and said, “In order to foster the bodhisattvas, I request the Blessed One, the Thus-Gone One, to thoroughly expound the Dharma teaching pertaining to the inconceivable Exposition on the Universal Gateway. Blessed One, [F.186.a] I beseech you. In the past, I received this teaching from the thus-gone, worthy, perfect buddha Bright Lamp and thereby developed eighty-four sextillion absorptions. I also understood seventy-seven sextillion approaches to accomplishing dhāraṇīs. That being the case, may the Blessed One also teach this thoroughly in order to foster these bodhisattvas.”

1.5此時，文殊師利王子也在該集會中。他從座位上起身，將披肩搭在一個肩膀上，並單膝跪地。合掌向世尊禮拜，說道：「為了培育菩薩，我懇請世尊、如來，詳細宣說關於不可思議的普門藏論的法教。世尊，我懇求您。過去我從應供、正等覺佛光燈那裡受持過這個教法，由此開發了八十四兆億個三昧。我也理解了七十七兆億個成就陀羅尼的方法。既然如此，願世尊也詳細教導這個法，以培育這些菩薩。」

1.6In response, the Blessed One said the following to Prince Mañjuśrī: “To this effect, Mañjuśrī, listen carefully and keep in mind what I explain.”

1.6世尊對文殊師利菩薩說道：「文殊師利，你要這樣聽，好好記住我所說的內容。」

Prince Mañjuśrī answered, “Blessed One, so be it.”

文殊師利王子答道：「世尊，如是。」

1.7He listened closely as the Blessed One said, “Mañjuśrī, bodhisattva great beings should understand form to be absorption. They should understand sound to be absorption. They should understand scent to be absorption. They should understand taste to be absorption. They should understand tactile objects to be absorption. They should understand the objects of the mind to be absorption.

1.7他專心聽世尊說道：「文殊師利，菩薩大士應當了解色相為三昧。應當了解聲音為三昧。應當了解香氣為三昧。應當了解味道為三昧。應當了解觸覺為三昧。應當了解心識對象為三昧。

1.8“They should understand women’s figures to be absorption. They should understand men’s figures to be absorption. They should understand boys’ figures to be absorption. They should understand girls’ figures to be absorption. They should understand the gods’ figures to be absorption. They should understand the nāgas’ figures to be absorption. They should understand the yakṣas’ figures to be absorption. They should understand the gandharvas’ figures to be absorption. They should understand the asuras’ figures to be absorption. They should understand the garuḍas’ figures to be absorption. They should understand the kinnaras’ figures to be absorption. They should understand the mahoragas’ figures to be absorption. They should understand the hell beings’ figures to be absorption. They should understand animals’ figures to be absorption. [F.186.b] They should understand the figures of beings in the world of the Lord of Death to be absorption.

1.8「他們應當將女性的形象理解為三昧。他們應當將男性的形象理解為三昧。他們應當將男孩的形象理解為三昧。他們應當將女孩的形象理解為三昧。他們應當將諸天的形象理解為三昧。他們應當將龍的形象理解為三昧。他們應當將夜叉的形象理解為三昧。他們應當將乾闥婆的形象理解為三昧。他們應當將阿修羅的形象理解為三昧。他們應當將迦樓羅的形象理解為三昧。他們應當將緊那羅的形象理解為三昧。他們應當將摩睺羅伽的形象理解為三昧。他們應當將地獄眾生的形象理解為三昧。他們應當將動物的形象理解為三昧。他們應當將閻羅王世界中眾生的形象理解為三昧。」

1.9“They should understand attachment to be absorption. They should understand anger to be absorption. They should understand ignorance to be absorption. They should understand all virtues to be absorption. They should understand all nonvirtues to be absorption. They should understand all conditioned phenomena to be absorption. They should understand all unconditioned phenomena to be absorption. In this manner, they should understand all phenomena to be absorption. Mañjuśrī, bodhisattva great beings who obtain all such absorptions have omnipresent minds and are trained in the Dharma teaching of The Exposition on the Universal Gateway.

1.9「他們應當了解貪著為三昧。他們應當了解瞋為三昧。他們應當了解無明為三昧。他們應當了解一切善法為三昧。他們應當了解一切不善法為三昧。他們應當了解一切有為法為三昧。他們應當了解一切無為法為三昧。以此方式，他們應當了解一切現象為三昧。文殊師利，獲得這一切三昧的菩薩大有情心遍一切處，並在普門藏論的法教中受到訓練。」

1.10“Mañjuśrī, in this regard, how should bodhisattvas understand form to be absorption?

1.10「文殊師利，在這個方面，菩薩應當如何理解色相為三昧？

“Form is said to be like a bubble:
「色被稱為像泡沫一樣：
Its essence cannot be found.
其本質無法被尋得。
Since it is essenceless and cannot be grasped,
因為它是無自性的，無法被把握，
I have taught it to be absorption.
我已教導你形色就是三昧。

“Mañjuśrī, this is how one should understand form to be absorption.

「文殊師利，應當如是理解色為三昧。

1.11“Mañjuśrī, in this regard, how should bodhisattvas understand sound to be absorption?

1.11「文殊師利，在這方面，菩薩應該如何理解聲音是三昧呢？

“Sound is like an echo:
「聲音如同回聲：
It has no substance.
它沒有實體。
I know it to have no distinguishable parts
我知道它沒有可分辨的部分。
And to be devoid of characteristics, with no particularities.
沒有特徵，也沒有特性。
“It has no characteristics or origin,
「它沒有特質也沒有根源，」
And is hollow and unconditioned.
並且是空虛的、不受條件限制的。
Knowing it to be like an echo,
了知它如同回聲，
I have taught it to be absorption.
我已經教導它是三昧。

“Mañjuśrī, that is how you should understand sound to be absorption.

「文殊師利，這就是你應該理解聲音是三昧的方式。

1.13“Mañjuśrī, how should bodhisattvas understand scent to be absorption?

1.13「文殊師利，菩薩應該如何理解香氣是三昧呢？」

“Just as the bottom of the ocean
「就像海洋的底部
Can never be reached in any way,
永遠無法以任何方式到達。
You could smell for ten million eons,
你可以嗅香十百萬劫，
But there would still be no satisfying the nose.
但是鼻根的識仍然無法得到滿足。
“The olfactory cognition cannot be apprehended;
嗅識無法被領悟；
It is deceiving and nonexistent.
它是欺誑的，不真實存在的。
Were it to be real,
假如它是真實的，
It could rapidly be contented.
它就能夠迅速地獲得滿足。
“Since it is imperceptible and unreal,
「既然它不可感知且不真實，
The nose is known to be nonexistent and hollow.
鼻子已知為不存在且空洞的。
Knowing it to be void and empty, [F.187.a]
知道它是空寂和空無的。
I have taught it to be absorption.
我已經教導它是三昧。

“Mañjuśrī, this is how you should understand scent to be absorption.

「文殊師利，菩薩應當如是了知香為三昧。

1.16“Mañjuśrī, how should bodhisattvas understand taste to be absorption?

1.16「文殊師利，菩薩應該如何理解味道為三昧？

“The tongue is neither pungent nor bitter;
舌根既不辛也不苦；
It is neither sour nor salty.
既不是酸，也不是鹹。
The tongue just changes in accordance
舌根只是隨著所遇的條件而改變
With the conditions it encounters.
隨著它遇到的條件而改變。
Taste is known to arise through causes
味道已知是通過因緣而生起的
And in dependence on conditions.
並在所依賴的條件基礎上。
Knowing it to be inconceivable,
了知它是不可思議的，
I have taught it to be absorption.
我已經教導它是三昧。

“Mañjuśrī, this is how you should understand taste to be absorption.

「文殊師利，你應該這樣理解味覺就是三昧。

1.18“Mañjuśrī, how should bodhisattvas understand tactile objects to be absorption?

1.18「文殊師利，菩薩應當如何理解觸覺對象為三昧？

“Tactile objects, which arise out of cognition,
觸境由識所生起，
Are not inherently existent.
非本質存在的。
Softness and roughness
柔軟和粗糙
Are created by conditions.
由因緣所造。
“Tactile objects are baseless;
觸覺對象是沒有根據的；
Their way of abiding is devoid of self.
它們的存在方式沒有自我。
Knowing them to be a combination of composite factors,
認識它們是各種合成因素的組合，
I have taught them to be absorption.
我已經教導它們是三昧。

“Mañjuśrī, this is how you should understand tactile objects to be absorption.

「文殊師利，你應當這樣理解觸覺對象是三昧。

1.20“Mañjuśrī, how should bodhisattvas understand objects of the mind to be absorption?

1.20「文殊師利，菩薩應當如何理解心的對象是三昧呢？」

“Beings of the trichiliocosm
「三千大千世界的眾生
All dwell in the same condition.
皆住於同一境地。
Though they cognize the range of mental objects,
雖然他們認識到心的對象之範圍，
They cannot find their substance.
他們無法找到自己的實質。
“That which is aggregated and amassed
「積聚與堆積的東西
Has no basis in cognition.
在識中沒有基礎。
Though cognition displays various colors,
雖然識顯現各種色彩，
These exist neither outside nor inside.
這些既不存在於外，也不存在於內。
“Mental objects do not abide and have no basis.
心之對象不住，無有根據。
Like an illusion, they are insubstantial.
如幻象般，它們是虛幻不實的。
Knowing them to be nonexistent and hollow,
了知它們非有而空虛，
I have taught them to be absorption.
我已經教導它們是三昧。

“Mañjuśrī, that is how you should understand mental objects to be absorption.

「文殊師利，你應該這樣理解心理對象為三昧。

1.23“Mañjuśrī, how should bodhisattvas understand the female figure to be absorption?

1.23「文殊師利，菩薩應該如何理解女性形象為三昧呢？」

“Though women do not exist
「雖然女性不存在
Within the four major elements,
在四大元素之中，
The immature, with their confused minds,
未成熟的人，以其迷亂的心識，
Engage in trifling desires.
沈溺於微小的欲望。
“Though illusory women are without marks,
雖然幻化的女性沒有特徵，
They appear as the female figure.
她們顯現為女性的形象。
Those men who are enclosed in darkness [F.187.b]
那些被黑暗所困的男人
Give rise to strong attachment toward them.
對她們產生強烈的執著。
“While they give rise to desirous thoughts
當他們生起淫欲之心時
Regarding illusory women,
關於幻化的女性，
These women are nonexistent.
這些女人是不存在的。
“It is this mistaken mind
「就是這顛倒的心識
That has made the simple-minded
這使得單純的人
Circle around for countless eons.
在無數個劫中不斷循環輪轉。
“Therefore, if you know insubstantiality,
「因此，如果你知道空無自性，
All women are without characteristics.
一切女人都無有特性。
This statement on the peace of absorption
這是關於三昧寧靜的陳述
I have made with reference to the female figure.
我是根據女性形象而作出這個關於三昧寂靜的陳述。

“Mañjuśrī, that is how you should understand the female figure to be absorption.

「文殊師利，你應當就是這樣理解女性形象為三昧。」

1.28“Mañjuśrī, how should bodhisattvas understand the male figure to be absorption?

1.28「文殊師利，菩薩們應該如何理解男性形象即是三昧呢？」

“When men declare:
「當男性宣稱時：
‘This is a woman and I am a man,’
『這是女人，我是男人，』
In that instant, their minds
在那一刻，他們的心念
Become desirous and mistaken.
變得貪著並產生迷惑。
“Yet mind is formless and imperceptible.
「然而心是無形的、難以感知的。」
It is indemonstrable as woman or man.
它既不是女性也不是男性的形態，無法證明。
It is conceptual superimpositions
這些是概念上的虛妄分別。
That give rise to the perception of man.
這些給予了對男性的認知而產生。
“Men declare: ‘This is a woman and I am a man.’
「人們說：『這是女人，我是男人。』
Yet all such imputed notions
然而所有這些被賦予的概念
I have taught to be like a mirage,
我教導這些觀念如同海市蜃樓般。
And no man exists therein.
其中沒有男人存在。
“Since the nature of man is illusory,
「由於人的本性是虛幻的，
He has arisen out of nonexistence.
他從無有中出現。
This statement on the peace of absorption
這是關於三昧之安樂的論述
I have made with reference to the male figure.
我是以男性形象作為參考而做出的。

“Mañjuśrī, this is how you should understand the male figure to be absorption.

「文殊師利，你應該這樣理解男性形象就是三昧。

1.32“Mañjuśrī, how should bodhisattvas understand boys’ figures to be absorption?

1.32文殊師利，菩薩應當如何理解男孩的形象是三昧呢？

“If there is no sapling,
「如果沒有樹苗，
How can a flower appear?
花如何能顯現呢？
If there is no flower,
如果沒有花，
The fruit cannot grow either.
果實也就無法生長。
“Likewise, since women are nonexistent,
「同樣地，既然女性也不存在，
Boys cannot be apprehended either.
男孩也無法被認知。
Those who are under the sway of their imaginations,
被自己的想像所控制的人們，
Falsely conceive what they call boy.
虛妄地認為他們所謂的男孩。
“If you know woman to be unborn,
「如果你知道女人本來未生，
Boys have no origin either.
男孩也沒有起源。
Realizing all entities to be nonexistent,
了悟一切事物皆不存在，
I have taught boys to be absorption.
我已經教導了男孩是三昧。

“Mañjuśrī, this is how you should understand boys’ figures to be absorption.

「文殊師利，你應該這樣理解男孩的形象就是三昧。

1.35“Mañjuśrī, how should bodhisattvas [F.188.a] understand girls’ figures to be absorption?

1.35「文殊師利，菩薩應當如何理解女性的形象為三昧？

“If a palm tree’s crown is cut off,
「如果棕櫚樹的樹冠被砍掉，
It can never grow again.
它永遠無法再生長。
Knowing this, the wise
了知此義，智者
Will not wish for any fruits to appear.
就不會希望有任何果實出現。
“Likewise, once the wise know that women
「同樣地，一旦智者知道女性
Have also never been born,
也未曾出生過。
They no longer wrongly think,
他們不再有錯誤的想法，
‘Their basis, a girl, has been born.’
「他們的根本，一個女孩已經出生了。」
“Knowing that when a seed is parched
「了知當種子乾枯時
It can no longer grow,
就不能再生長了。
This statement on the peace of absorption
這是關於三昧寧靜的陳述
I have made with reference to girls’ figures.
我是根據女性的身相而作出的這個說明。

“Mañjuśrī, this is how you should understand girls’ figures to be absorption.

「文殊師利，你應該這樣理解少女的形象就是三昧。

1.38“Mañjuśrī, how should bodhisattvas understand gods’ figures to be absorption?

1.38「文殊師利，菩薩應當如何理解諸天之身為三昧呢？

“Gods are the result of virtuous action
「諸天是善業的果報
Produced by virtuous thoughts.
由善念所生。
Pure minds cause
清淨的心念導致
The manifestation of beautiful gods.
美麗眾神的顯現。
“Their delightful palaces
他們喜樂的宮殿
Are not created by anyone else.
不是由他人創造的。
The mandārava flower too
曼陀羅華花也是如此
Is not made by anyone else.
也不是由任何他人所造作的。
“Produced by illusory action,
「由幻術行為而生，
These appearances are inconceivable.
這些現象是不可思議的。
The beautiful glitter of beryl gems
琉璃寶石的美麗光彩
Is also false and untrue.
也是虛假不實的。
“Knowing that gods manifest in an unreal manner
「了知諸天的示現是不實的方式
And are therefore unreal,
因此是不真實的，
This statement on the peace of absorption
這個關於三昧之和平的陳述
I have made with reference to the gods’ figures.
我是以諸神的形象來說明的。

“Mañjuśrī, this is how you should understand gods’ figures to be absorption.

「文殊師利，你應該這樣理解諸天的形象就是三昧。」

1.42“Mañjuśrī, how should bodhisattvas understand nāgas’ figures to be absorption?

1.42「文殊師利，菩薩應當如何理解龍的形象是三昧呢？

“By becoming intolerant,
「通過變得不寬容，
They manifest the forms of nonexistent clouds.
他們示現不存在的雲的形狀。
Although they do not remain in those clouds,
雖然他們不住在那些雲中，
They bring down heavy rainfall.
他們降下大雨。
“They fill up the seas,
「他們充滿了海洋，
Rivers, and oceans here in Jambudvīpa.
河流和閻浮提的海洋。
Yet, whether in the beginning or the end,
然而，無論是在開始還是結束時，
This water is devoid of origin.
這水沒有起源。
“All beings are similar to that water‍—
「所有眾生都如同那水一樣——
They are skilled in various undertakings
他們擅長於各種事業
And display various karmic actions,
並展現各種業行，
But these karmic actions have no origin.
但是這些業行沒有根源。
“The wise know these illusions, [F.188.b]
「智者知道這些幻象，
Which delude the immature, to be unarisen.
迷惑未成熟者，本是未曾生起的。
Thus, since the untrue appears as true,
因此，既然不真實的現象顯現為真實的，
I have taught nāgas to be absorption.
我已經教導龍是三昧。

“Mañjuśrī, that is how you should understand nāgas’ figures to be absorption.

「文殊師利，你應該這樣理解龍的形象是三昧。」

1.46“Mañjuśrī, how should bodhisattvas understand yakṣas’ figures to be absorption?

1.46「文殊師利，菩薩應該如何理解夜叉的形象是三昧？

“From the transformation of the mind
「從心的轉變而來
Manifests a terrifying figure.
顯現出令人恐懼的身形。
Though its body may be great,
雖然它的身體可能很龐大，
It was created by a single mind.
它是由一個念頭所創造的。
“Fear does not exist within the mind;
「恐懼不存在於心中；
It appears from a combination of factors.
它是由多種因素相互結合而顯現的。
Look at the inconceivable array of hideous forms
看著不可思議的醜陋形象的廣大陣列
Arising out of nonexistent action!
由不存在的行為而產生！
“Knowing this inconceivable array of hideous forms
「知道這不可思議的令人厭惡的各種形相
To be utterly empty,
徹底空無，
This statement on the peace of absorption
這是對三昧的寧靜的陳述
I have made with reference to the yakṣas’ figures.
我是根據夜叉的形象所做出的這個說明。

“Mañjuśrī, that is how you should understand yakṣas’ figures to be absorption.

「文殊師利，你就應當這樣理解夜叉的形相是三昧。

1.49“Mañjuśrī, how should bodhisattvas understand gandharvas’ figures to be absorption?

1.49「文殊師利，菩薩應當如何理解乾闥婆的形象是三昧呢？」

“Though these phenomena are devoid of any going,
「雖然這些現象都沒有任何往來，
They are given the name of wanderers.
他們被賦予漂泊者的名稱。
Knowing wanderers to go nowhere,
知道遊行者無處而行，
I have taught absorption with reference to gandharvas.
我已經以乾闥婆為例教導了三昧。

“Mañjuśrī, this is how you should understand gandharvas’ figures to be absorption.

「文殊師利，你應當這樣理解乾闥婆的形象是三昧。

1.50“Mañjuśrī, how should bodhisattvas understand asuras’ figures to be absorption?

1.50「文殊師利，菩薩應該如何認識阿修羅的形象就是三昧呢？

“The asura, sealed with the letter a,
「阿修羅，以字母'阿'來標記，
Truly arises from the unborn.
真實從無生而生起。
Since they are unceasing and non-arising,
由於它們是無有間斷且不生的。
Absorption is taught with reference to the asuras.
三昧是以阿修羅為例而教導的。

“Mañjuśrī, this is how you should understand asuras’ figures to be absorption.

「文殊師利，你應當這樣理解阿修羅的形象就是三昧。

1.51“Mañjuśrī, how should bodhisattvas understand garuḍas’ figures to be absorption?

1.51「文殊師利，菩薩應當如何理解迦樓羅的形象即為三昧？

“Grasping onto the ungraspable,
執著無所可執著，
We apply labels as we speak.
我們運用標籤而說話。
Since neither name nor form are existent,
既然名字和形象都不存在，
I have taught absorption with reference to the garuḍas.
我已經用迦樓羅來教導三昧。

“Mañjuśrī, this is how you should understand garuḍas’ figures to be absorption.

「文殊師利，你應當這樣理解迦樓羅的形象即是三昧。

1.52“Mañjuśrī, how should bodhisattvas understand kinnaras’ figures to be absorption?

1.52「文殊師利，菩薩應該如何理解緊那羅的形象為三昧？

“It is by uncreated, created actions [F.189.a]
「是由無作、作業
That the kinnaras are produced.
緊那羅得以產生。
Knowing them to be unborn,
認知它們是無生的。
I have taught absorption with reference to the kinnaras.
我已經以緊那羅為例來教導三昧。

“Mañjuśrī, this is how you should understand the kinnaras’ figures to be absorption.

「文殊師利，你應該這樣理解緊那羅的形象就是三昧。

1.53“Mañjuśrī, how should bodhisattvas understand mahoragas’ figures to be absorption?

1.53「文殊師利，菩薩應該如何將摩睺羅伽的形象理解為三昧？」

“By whatever names these phenomena
「無論這些現象以何種名稱
Are variously posited in the worlds,
在世間中被各種方式安立，
The phenomena do not exist there;
諸法不存在於彼處；
Everything is imagined out of nonexistence.
一切都是從非存在的狀態想像而生的。
“If you know everything to be fabricated,
「如果你知道一切都是虛構的，
There are naturally no concepts.
自然沒有任何概念。
This statement on the peace of absorption
這是關於三昧寂靜的論述
I have made with reference to the mahoragas’ figures.
我是根據摩睺羅伽的形象來闡述的。

“Mañjuśrī, this is how you should understand mahoragas’ figures to be absorption.

「文殊師利，你應當這樣認識摩睺羅伽的身形就是三昧。」

1.55“Mañjuśrī, how should bodhisattvas understand the hell beings’ figures to be absorption?

1.55「文殊師利，菩薩應當如何理解地獄眾生的形象為三昧？

“Stainless, pure, and hollow,
「無垢、清淨、空心，
They have no maker whatsoever.
它們沒有任何製造者。
They are produced by their own thoughts,
它們是由自己的念頭所產生的。
Which have no existence either.
這些都沒有實際存在。
“Hell is clean, immaculate,
「地獄是清淨的、無垢的，
Pure, true, and luminous.
清淨、真實、光明。
It is beyond all characteristics and marks,
它超越了一切特徵和標記，
Like the seat of awakening‍—thus I know.
如同菩提座一般——我如是了知。
“Knowing hell to be beyond attributes and unarisen,
「知地獄超越諸特性而未生起，
Similar to the sky,
如同虛空一般，
This statement on the peace of absorption
這是關於三昧寧靜的陳述
I have made with reference to the hell beings’ figures.
我是以地獄眾生的形象作為參考而做出的。

“Mañjuśrī, this is how you should understand hell beings’ figures to be absorption.

「文殊師利，地獄眾生的形相，你應該這樣理解為三昧。」

1.58“Mañjuśrī, how should bodhisattvas understand figures in the animal realm to be absorption?

1.58「文殊師利，菩薩應當如何理解畜生界的形相即是三昧呢？」

“For instance, cloud formations
「譬如雲行
Appear in various colors;
顯現各種顏色；
Though the clouds have no real color,
雖然雲沒有真實的顏色，
They fool the unwise.
他們欺騙了不智慧的人。
“Likewise, since the mind does not exist
「同樣地，由於心識不存在」
It is like the form of a cloud:
就像雲的形象一樣：
In the realms of animals,
在畜生的境界裡，
It displays bodies in various forms.
它顯現出各種不同的身形。
“Karmic actions are of an illusory nature.
「業行本質上是虛幻的。
I know them to be unarisen and beyond characteristics.
我知道它們是未生的，超越一切特徵。
This statement on the peace of absorption
這個關於三昧寧靜的陳述
I have made with reference to animals’ figures.
我是以動物的形象作為參考而說明的。

“Mañjuśrī, [F.189.b] this is how you should understand figures in the animal realm to be absorption.

「文殊師利，你應當這樣理解畜牲界的諸相為三昧。」

1.61“Mañjuśrī, how should bodhisattvas understand the figures in the world of the Lord of Death to be absorption?

1.61「文殊師利，菩薩應該如何理解閻羅王世界中的眾生形象是三昧呢？」

“Black misdeeds and objectionable deeds
「黑業和不淨的行為
And white irreproachable deeds
以及白色無過失的善行
Have all become mixed up
全都混雜在一起
In terms of the best, the middling, and the worst.
分別為最上、中等和最下等。
“Then, in the world of the Lord of Death,
「那麼，在閻羅王的世界裡，
Beings suffer and spin around in confusion.
眾生受苦而陷入混亂之中不斷輪轉。
Yet there is no realm of the Lord of Death‍—
然而閻羅王的界域並不存在——
It is inherently empty.
它本質上是空的。
“Like experiences in a dream,
「就像夢中的經歷一樣，
It is without beginning or completion.
它沒有開始也沒有結束。
Since the realm of the Lord of Death is nonexistent,
既然閻羅王的領域不存在，
I have taught it to be absorption.
我已經教導它是三昧。

“Mañjuśrī, this is how you should understand the figures in the world of the Lord of Death to be absorption.

「文殊師利，你應該這樣理解：閻羅王世界中的諸般形象就是三昧。

1.64“Mañjuśrī, how should bodhisattvas understand desire to be absorption?

1.64「文殊師利，菩薩應當如何理解欲為三昧？」

“Desire surges from the imagination;
「欲從想像而生起；
Those fancies too are unarisen.
那些妄想也是未曾生起的。
That which has no arising has no abiding‍—
沒有生起就沒有住留——
Its location can never be determined.
它的位置永遠無法被確定。
“Since it does not abide and has no location,
「因為它不住著，也沒有位置，
Desire is like the sky.
欲如虛空。
Yet immature defiled beings
然而未成熟的染污有情
Imagine it to be affliction.
將其想像為煩惱。
“This phenomenon, which knows no affliction,
「這個現象，不知道煩惱，
Is then designated by the word desire.
就被稱為「欲」這個詞。
Were one to search in all ten directions,
若人在十方尋找，
One would not find its substance.
人們無法尋得它的本質。
“This insubstantial desire
「這無實質的欲
Is feared by confused, childish beings.
是被困惑、幼稚的眾生所害怕的。
Those who fear where there is no danger
那些在沒有危險的地方感到恐懼的人
Can know no happiness.
無法獲得幸福。
“For instance, some people
"比如，有些人
Might perceive the sky as something frightening.
可能會把天空當作令人害怕的東西來認識。
Terrified, they will run away, exclaiming,
嚇得他們會逃跑，驚叫著說，
‘I must not see the sky!’
「我不能看天空！」
“Yet, since space is omnipresent,
「然而，由於空間無所不在，
No one can be free from it.
沒有任何人能夠脫離它。
Corrupted, immature beings
被污染、未成熟的眾生
Imagine it falsely.
妄想執著。
“Thus, childish beings who do not know
「因此，不明白的幼稚眾生
Phenomena to be like the sky
現象如同虛空一樣
Yearn to rid themselves
渴望擺脫自身
Of insubstantial desire.
虛幻欲望的束縛。
“Since desire is like the sky
「既然欲如同虛空一樣
No one can be freed from it.
沒有人能從中解脫。
Perfectly freed and liberated, [F.190.a]
完全解脫和獲得自由，
Phenomena are like nirvāṇa.
現象如同涅槃。
“The buddhas of the past,
「過去的佛，
The guides of the present,
現在的導師，
And the perfect buddhas yet to come
以及未來將要成就的正等覺佛
All have desire as their domain of experience.
所有的佛都以欲為其體驗的領域。
“When you have known desire to be empty,
「當你認識到欲是空性的時候，
There is no deliverance from it whatsoever.
根本沒有任何從中解脫的方式。
It is those who perceive desire as something frightening
正是那些把欲視為可怕事物的人
Who think they must free themselves from it.
認為自己必須從欲中解脫的人。
“Being a limit of nothing whatsoever,
「作為絕對無限之物，
The limit of desire is luminosity.
欲的邊界是光明。
As it is without characteristics, permanent, and sameness‍—
因為它沒有特徵，恆常不變，而且一如—
I see it as the seat of awakening.
我見它為菩提座。
“Beings who perceive it as existent
「那些認為它存在的眾生
Aim to diminish desire.
旨在減少欲望。
Imagining the nonexistent,
想像不存在的事物，
They imagine its abandonment.
他們想像它的放棄。
“ ‘I must abandon desire’‍—
「我必須放棄欲——」
Giving rise to such a conception,
由此而生起這樣的觀念，
They would speak of its abandonment;
他們會談論它的捨棄；
But such is these beings’ mere conception.
但這只是這些眾生的想法而已。
“The limit of desire defies thought
欲的極限超越思想
And is indestructible.
而且是不可毀壞的。
Thus it is equal to the limit of reality.
因此它等同於法界。
So, do not think of being freed from it!
所以不要想著從中被解脫！
“If one were freed from desire,
「如果有人從欲中解脫，
One would be freed from emptiness.
那就會從空性中解脫。
Desire and emptiness
欲與空性
Are not two separate things.
並非兩個分開的事物。
“In this way, these beings imagine
「以此方式，這些眾生想象
The birth of the unborn.
未生者的誕生。
Therefore, to such immature beings whose consciousness is dualistic,
因此，對於這樣意識二元對立的未成熟眾生而言，
I have taught abandonment.
我已經教導了放棄。
“Since it is unborn,
「既然它是未生的，
Desire is just a label.
欲望只是一個標籤。
Names have no desire,
名字沒有欲。
And no one at all is attached to a name.
沒有任何人會執著於一個名字。
“Knowing desire to be without attachment,
「了知欲無所執著，
And seeing it as limitless emptiness,
將其視為無邊的空性，
The wise do not see liberation
智者不見解脫
As a way to eliminate desire.
作為消除欲望的方法。
“Knowing that desire is like the qualities of awakening,
明白欲如同覺悟的特質，
And like nirvāṇa,
與涅槃一樣，
I have taught immaculate absorption
我已經教授了清淨的三昧
With reference to the word desire.
關於欲這個詞語。
“Desire rests on the sphere of peace.
欲安住於寂靜的境界。
Knowing it to be complete peace,
知道它是完整的寂靜，
To the wise ones I have taught
我向智慧者教導
Absorption with reference to the word desire.
以欲為對象的三昧。

“Mañjuśrī, this is how bodhisattvas should understand desire [F.190.b] to be absorption.

「文殊師利，菩薩應當這樣理解欲是三昧。

1.84“Mañjuśrī, how should bodhisattvas understand anger to be absorption?

1.84「文殊師利，菩薩應當如何理解瞋為三昧？

“As anger comes from rejecting,
「因為瞋是由於排拒而生起，
It is also an affliction born from conditions.
它也是從條件而生的煩惱。
This self, which has arisen from a lack of self,
這個自我，源自於無自的生起，
Comes about through the aggregation of many things.
是由許多事物的聚合而產生的。
“Anger at harsh words
「對粗暴言語的瞋
Comes about like lethal poison.
就像致命的毒藥一樣發生。
Words are simply the nature of sound
言語只是聲音的本質
And therefore completely nonexistent.
因此完全不存在。
“For instance, fire is kindled through the meeting
「譬如火焰是通過相遇而點燃的
Of the grinding stick and grinding support.
研磨棒和研磨架的碰撞。
Without these materials coming together,
這些材料不聚合在一起，
Fire cannot be.
火就無法產生。
“Likewise, from unpleasant words
「同樣地，從不悅耳的言語
Arises vain anger;
產生虛妄的瞋。
But if you examine these hollow words,
但如果你觀察這些空洞的言詞，
You will find no anger there.
你會發現那裡沒有瞋。
“Anger does not come from words.
瞋不從言語而生。
It does not reside inside,
瞋也不內住。
Nor does anger arise from the outside‍—
瞋也不是從外面生起的——
Since it is without origination, it is hollow.
因為它沒有根源，所以它是空的。
“The coming together of causes
「因緣的聚合
Is the source of anger.
就是瞋的來源。
If the causes come apart,
若因緣散開，
Anger is nowhere to be found.
瞋無處可得。
“People may seek
人們可能尋求
Curd and milk, churn it with a stick,
酸奶和牛奶，用木棍攪拌，
And create the conditions
並創造條件
For butter to appear.
使黃油得以顯現。
“Likewise, unpleasant words
"同樣地，令人不悅的言語
Are sources of hollow anger:
是空洞瞋心的根源：
Because of their illusions,
因為他們的迷惑，
The unwise get fired up about them.
愚癡的人會為此而發火。
“Knowing anger to be caused by imputation,
「知道瞋是由於妄執而產生，
And therefore utterly insubstantial,
因此完全沒有實質內容，
I have made this statement on the peace of absorption
我已經對三昧的寧靜做出了這個陳述。
With reference to the word anger.
關於「瞋」這個詞。
“Knowing anger to be equal to the limit of reality,
「了知瞋等同於法界，
Rooted in suchness,
根植於如性，
And similar to the realm of phenomena,
並且與法界相似，
I have taught about absorption .
我已經教導了三昧的內容。

“Mañjuśrī, this is how you should understand anger to be absorption.

「文殊師利，你應該這樣理解瞋就是三昧。

1.94“Mañjuśrī, how should bodhisattvas understand delusion to be absorption?

1.94「文殊師利，菩薩應當如何理解癡為三昧？

“Delusion comes from ignorance;
「癡是從無明而來；
Ignorance too is nonexistent.
無明也不存在。
Where there is no delusion,
沒有癡的地方，
There can be no confusion.
就不會有任何混亂。
“Beings confuse what is without confusion,
「眾生在無混亂的地方產生了混亂，
And perceive attachment where there is none.
而執著於無執著之處。
This is just like a childish being [F.191.a]
這就像一個孩子一樣
Vainly trying to tie a knot in space.
徒勞地試圖在虛空中打結。
“Labeling nonexistent phenomena
將不存在的現象標籤化為煩惱
As defilements:
作為煩惱：
This [problem] of childish beings is outrageous.
這種幼稚眾生的問題實在是令人震驚的。
It is indeed the most heinous of evil deeds.
這確實是最極端的惡業。
“Just as someone
就像某個人
May examine the sky
可以觀察天空
For ten million eons
經過一千萬劫
And find no aggregates in it‍—
而找不到任何蘊——
“Likewise, due to confusion
「同樣地，由於迷惑
The origin of immature beings is inconceivable.
未成熟眾生的起源是不可思議的。
Ignorance does not heap up‍—
無明不會堆積——
It cannot fill anything up.
它無法填滿任何東西。
“One may try to measure the sky,
「有人可以測量天空，
But it has no beginning.
但它沒有開始。
The sky cannot be filled by anything:
天空無法被任何事物填滿：
It is immeasurable.
它是無法衡量的。
“Likewise, for thousands of eons
「同樣地，經過千萬個劫
Beings have been filled with ignorance;
眾生已被無明所充滿；
Still, they are never being filled,
即便如此，他們仍然從未得到滿足。
And they are never satisfied in the slightest.
他們永遠不會有絲毫的滿足。
“When a person who uses a bellow
「當一個人使用風箱時
First empties it, expelling its air, and
先把它排空，把空氣趕出來，
Having compressed it, opens it up again,
將其壓縮後，再次打開它，
Nothing is to be found inside it.
裡面什麼都找不到。
“Likewise, desire is like a bellow:
「同樣地，欲如同風箱一般：」
Those who act out of delusion
那些因為癡而行動的人
Can never find satisfaction,
永遠無法找到滿足。
But only pursue further desires.
但只是繼續追求進一步的欲望。
“Ignorance is said to be nonexistent:
「無明據說是不存在的：
It is uprooted and insubstantial,
它是無根的，沒有實質的，
Rootless and without location;
無根而無所在；
Therefore, ignorance is inexhaustible.
因此，無明是無窮盡的。
“Since ignorance is inexhaustible,
「由於無明無有窮盡，
Its end cannot be found.
其終無有可得之處。
Therefore, I cannot make it disappear
因此，我無法使它消失
For all sentient beings.
為了一切眾生。
“To make an analogy,
「舉個比喻來說，
Even if I were to remain alive
即使我能夠繼續活著
For inconceivably many tens of millions of eons
對於難以想像的無數千萬個劫
And every single day
並且每一天
“Cause as many beings as there are in a trichiliocosm
「使得三千大千世界中存在的眾多眾生
To pass into nirvāṇa,
進入涅槃，
Though I may succeed in this,
雖然我可能成功做到這一點，
The realms of beings would still not be depleted.
眾生的領域仍然不會被耗盡。
“Created by ignorance,
「由無明所造，
The realms of beings are without marks.
眾生的境界是沒有標記的。
Ignorance is like an illusion,
無明如幻象，
And its end can therefore not be found.
因此其終點無法被發現。
“Since Buddha is the same as ignorance,
「既然佛與無明是相同的，
I have taught that they are no different.
我已經教導了他們是沒有區別的。
It is confused, childish beings
那是迷惑的、幼稚的眾生
Who have given me the name Buddha .
是他們給了我佛的名號。
“Omniscience and ignorance are the same;
一切智和無明是相同的；
All ignorance is nonexistent.
一切無明都是不存在的。
Ignorance is the same as all beings,
無明與一切眾生相同，
And all beings are inconceivable. [F.191.b]
而一切眾生都是不可思議的。
“Inconceivability and ignorance
不可思議性與無明
Are thus imputed by thought.
是故由思維而假立。
All of the mind is inconceivable,
心的一切都是不可思議的，
And has no limit.
而且沒有邊界。
“Since ignorance is immeasurable,
「由於無明是無量的，
One cannot find its origin.
無法找到它的起源。
Without an origin,
沒有起源，
How can it arise?
它怎麼會產生呢？
“If ignorance is unborn,
如果無明未曾生起，
How could it ever cause confusion?
它怎麼可能會造成混亂呢？
How could it ever cause confusion
它怎麼可能引起困惑呢
Is how it also is with all buddhas.
這也正是所有佛的情況。
“Knowing that they are neither different nor separate,
「明白他們既不不同，也不分離，」
And that all phenomena are nondual,
一切現象都是非二元的，
I made this statement on the peace of absorption
我就這樣陳述了三昧的寂靜
With reference to the word ignorance.
關於無明這個詞。
“When I came to know sameness,
「當我證悟到一如時，
I [understood] that ignorance was the same as it.
我[領悟到]無明與它是一如的。
Knowing all of these to be the same,
認識所有這些為一如，
Understand absorption accordingly.
應當了知三昧。

“Mañjuśrī, this is how you should understand ignorance to be absorption.

「文殊師利，你應當這樣理解無明就是三昧。

1.115“Mañjuśrī, how should bodhisattvas understand all nonvirtues to be absorption?

1.115「文殊師利，菩薩應當如何把一切不善法理解為三昧？

“The features of being desirous,
「貪欲的特徵，
And the turbulence of being angry,
以及憤怒的擾動，
As well as being ignorant‍—
以及愚癡——
Know them all to be absorption.
要知道這些都是三昧。
“The production of any affliction
「任何煩惱的生起
Is absorption‍—be confident of that!
就是三昧——對此要有信心！
Afflictions are false and unreal;
煩惱是虛假不真實的；
Meditate on them all in this way.
用這樣的方式來思維所有的法。

“Mañjuśrī, this is how you should understand all nonvirtues to be absorption.

「文殊師利，你應當這樣理解，所有不善法都是三昧。

1.117“Mañjuśrī, how should bodhisattvas understand all virtues to be absorption?

1.117「文殊師利，菩薩應當如何理解一切善法都是三昧呢？」

“Whatever virtues beings may have,
「無論眾生具有什麼善法，」
And howsoever their minds and conduct may be,
無論眾生的心念和行為如何，
All conduct is but one conduct;
一切行為實則是唯一的行為；
Know absorption to be like this!
要知道三昧就是這樣的！
“Knowing the conduct of all beings
「了知一切眾生的行為
To be but one performance,
只是一種修行，
I have made this statement on the peace of absorption
我已經就三昧的安樂作出了這個陳述
With reference to the word all.
關於「一切」這個詞的說明。

“Mañjuśrī, in this way, you should understand all virtues to be absorption.

「文殊師利，你應當這樣理解，所有的善法都是三昧。

1.119“Mañjuśrī, how should bodhisattvas understand all conditioned phenomena to be absorption?

1.119「文殊師利，菩薩應該如何理解一切有為法都是三昧呢？」

“Formations are not formations.
「行非行。」
In terms of numerical estimation,
就數量估計而言，
They are uncountable and immeasurable‍—
它們是無法計數和無法衡量的——
Know absorption to be so.
了知三昧亦復如是。
“Knowing formations to be immeasurable, [F.192.a]
了知諸行無量，
Without body or substance,
沒有身體也沒有實體，
I have made this statement on the peace of absorption
我已經在三昧的寧靜上做了此陳述。
With reference to all formations.
關於所有的行。

“Mañjuśrī, this is how you should understand all conditioned phenomena to be absorption.

「文殊師利，你應該這樣理解一切有為法就是三昧。

1.121“Mañjuśrī, how should bodhisattvas understand all unconditioned phenomena to be absorption?

1.121「文殊師利，菩薩應當如何理解一切無為法即是三昧？

“Since this Dharma is naturally peaceful,
「由於這個法自然就是寂靜的，
It is beyond number.
它是無數的。
I have taught that peace formed by ignorance
我已經教導過，無明所形成的寧靜
Is formed by absorption.
由三昧而形成。
“Knowing everything conditioned to be inexpressible
「知道一切有為法不可言說
And uncreated,
以及無所造作的，
I have taught such
我已經教導了這樣的
To all beings who are attached to words.
對於執著於言語的一切眾生。

“Mañjuśrī, this is how you should understand all unconditioned phenomena to be absorption.”

「文殊師利，你應該這樣理解，所有無為法都是三昧。」

1.123As he completed these verses, thus delivering this inconceivable teaching, ninety-two thousand bodhisattvas gained the acceptance of phenomena being unborn. Seventy-two sextillion gods formed the resolve to attain unsurpassed and perfect awakening. Thirty-six thousand monks liberated their minds from the defilements, without further appropriation. Six thousand two hundred nuns also formed the resolve to achieve unsurpassed and perfect awakening. Eight million one hundred thousand male lay practitioners formed the resolve to achieve unsurpassed and perfect awakening. Four million two hundred thousand female lay practitioners also formed the resolve to reach unsurpassed and perfect awakening.

1.123當他誦完這些偈頌，傳授了這個不可思議的教法時，九萬二千位菩薩獲得了無生法忍。七十二垓天神發願要證得無上圓滿覺悟。三萬六千位比丘的心從煩惱中解脫了，不再有進一步的執著。六千二百位比丘尼也發願要成就無上圓滿覺悟。八百一十萬位男性居士發願要達成無上圓滿覺悟。四百二十萬位女性居士也發願要到達無上圓滿覺悟。

1.124Then Prince Mañjuśrī said to the Blessed One, “If those bodhisattvas with sharp faculties who have come here hear the names of some absorptions, they will attain illumination in all phenomena. They will be impervious to all the gods belonging to the entourage of Māra and to those who hold the view that apprehends the person. Through a single letter, they will understand all letters, and through all letters, they will understand one letter. They will become skilled in teaching the Dharma to all beings with unimpeded confident eloquence. [F.192.b] They will gain acceptance of the profound Dharma. They will understand all conduct to be of a single defining characteristic. They will achieve an unobscured state through the four correct discriminations. I beseech the Blessed Ones to teach the names of these absorptions.”

1.124那時文殊師利王子對世尊說：「如果那些根機敏利、來到此處的菩薩們聽到某些三昧的名稱，他們將在一切現象中獲得照明。他們將不受魔的眷屬以及執著於有情見之者的一切影響。他們將通過單一的字母理解所有的字母，通過所有的字母理解單一的字母。他們將具備向一切有情以無礙的無礙辯宣說法的技巧。他們將獲得甚深法的認可。他們將理解一切行為都具有單一的決定性特徵。他們將通過四種正確的辨別達到不昏暗的狀態。我懇請世尊們宣說這些三昧的名稱。」

1.125To this the Blessed One responded, “Mañjuśrī, to that end, listen carefully and keep in mind what I shall say.”

1.125世尊回答說：「文殊師利，為了這個目的，你要仔細聽，記住我將要說的話。」

Prince Mañjuśrī answered, “Blessed One, so be it.” He then listened as the Blessed One had directed.

文殊師利王子回答說：「世尊，好的。」他就按著世尊的指示聆聽著。

1.126The Blessed One then said, “Mañjuśrī, there is the absorption called the infinite immaculate . If bodhisattvas obtain this absorption, they will reveal all forms to be pure.

1.126世尊說：「文殊師利，有一種三昧名為無邊清淨。如果菩薩獲得這個三昧，他們將顯示一切形相都是清淨的。」

1.127“Mañjuśrī, there is the absorption called swift travel . If bodhisattvas obtain this absorption, they will outshine the light of the sun and the moon.

1.127「文殊師利，有一種名為『疾行』的三昧。若菩薩證得此三昧，他們的光輝將超越日月的光芒。」

1.128“Mañjuśrī, there is the absorption called source of light . If bodhisattvas obtain this absorption, they will overwhelm Śakra and Brahmā in their splendor.

1.128「文殊師利，有一種叫做光源的三昧。菩薩若是獲得這種三昧，就能夠以其光輝超越帝釋和梵天。」

1.129“Mañjuśrī, there is the absorption called showing the land . If bodhisattvas obtain this absorption, they will pacify the desire, anger, and ignorance of all their assembled retinues.

1.129「文殊師利，有一種三昧名為顯示國土。菩薩若得此三昧，便能平息其眾多眷屬的欲、瞋、無明。」

1.130“Mañjuśrī, there is the absorption called unobstructed light . If bodhisattvas obtain this absorption, they will illuminate all buddha realms.

1.130「文殊師利，有一種叫做無礙光的三昧。菩薩如果得到這種三昧，就能照亮所有佛的國土。」

1.131“Mañjuśrī, there is the absorption called forgetting no Dharma . If they obtain this absorption, bodhisattvas will retain all the Dharma teachings taught by the Buddha and teach them to others as well.

1.131「文殊師利，有一種名為『不忘法』的三昧。菩薩若獲得此三昧，將能保留佛所說的一切法教，並將其教導給他人。」

1.132“Mañjuśrī, there is the absorption called imitating the pleasant sound of the lion’s roar . If they obtain this absorption, bodhisattvas will [F.193.a] make themselves heard all the way up to the Brahmā realm.

1.132「文殊師利，有一種三昧名叫模仿獅子吼的悅音。菩薩若證得此三昧，他們的聲音將能傳遍到梵天界。」

1.133“Mañjuśrī, there is the absorption called truly creating all forms of joy, contentment, and satisfaction . If they obtain this absorption, bodhisattvas will gladden the various minds and thoughts of all sentient beings.

1.133「文殊師利，有一種三昧，名為真實成就一切喜悅、滿足與安樂。菩薩若得此三昧，便能歡悅一切眾生種種的心念與思想。」

1.134“Mañjuśrī, there is the absorption called captivating to behold and greatly joyous . If they obtain this absorption, bodhisattvas will become captivating to behold and to listen to.

1.134「文殊師利，有一種名為『悅意觀察、大喜樂』的三昧。菩薩若獲得此三昧，將變得令人悅意觀察、令人樂於聞聽。」

1.135“Mañjuśrī, there is the absorption called source of inconceivable qualities, wellspring of the precious domain of wisdom, singular stream free of affliction . If they obtain this absorption, bodhisattvas will be able to display all miracles and subdue all beings.

1.135「文殊師利，有一種三昧，名為不可思議功德之源、智慧寶藏之泉、無煩惱的獨特流束。菩薩若得此三昧，將能顯現一切神通奇跡，降伏一切眾生。」

1.136“Mañjuśrī, there is the absorption called the symbol of all languages . If they obtain this absorption, bodhisattvas will understand all languages, expressions, and signs. They will reveal a single letter through all letters, and all letters through a single letter.

1.136「文殊師利，有一種名為一切語言的標誌的三昧。菩薩若得到這個三昧，就能夠理解一切語言、表達方式和符號。他們會通過一切字母來揭示單個字母，也會通過單個字母來揭示一切字母。」

1.137“Mañjuśrī, there is the absorption called accumulation and demonstration of all merit and roots of virtue arisen from ripened action . If they obtain this absorption, bodhisattvas will remain in equipoise without saying anything. Without uttering a single sound, they will cause all beings to hear the words Buddha , Dharma, Saṅgha, hearers , solitary buddhas , bodhisattvas, and perfections .

1.137「文殊師利，有一種三昧，名為一切功德和善根的積聚與示現，是從成熟的業而生起的。菩薩若得到這種三昧，將安住於平等的定境中，不說任何言語。不發出任何聲音，就能使一切眾生聽聞到佛、法、僧伽、聲聞、獨覺、菩薩和波羅蜜等的言語。」

1.138“Mañjuśrī, there is the absorption called the exalted king of all dhāraṇīs . If they obtain this absorption, bodhisattvas will know how to engage in the accomplishment of infinite dhāraṇīs.

1.138「文殊師利，有一種三昧名為一切陀羅尼的殊勝之王。菩薩若獲得此三昧，將能知曉如何修習成就無量陀羅尼。」

1.139“Mañjuśrī, there is the absorption called the array of confident eloquence in all Dharma teachings . [F.193.b] If they obtain this absorption, bodhisattvas will become confidently eloquent in all utterances, languages, sounds, and expressions.”

1.139「文殊師利，有一種三昧，名為一切法教中無礙辯的莊嚴。菩薩若是獲得這種三昧，他們就能在一切言說、語言、音聲和表達中具有無礙的辯才。」

1.140Then Prince Mañjuśrī said to the Blessed One, “Blessed One, I have an insight to share regarding the unique description of qualities expressed in this Dharma teaching.”

1.140文殊師利王子向世尊說道：「世尊，我對於此法教所表述的獨特功德描述有一個見解要分享。」

The Blessed One responded, “Mañjuśrī, please share your insight.”

世尊回應說：「文殊師利，請分享你的見解。」

1.141Mañjuśrī then said, “Blessed One, I wish that those bodhisattvas who are free of doubt and hesitation and who teach, hold, recite, integrate, and authentically and extensively expound this Dharma teaching to others, undoubtedly achieve confident eloquence in this very lifetime. I wish that they obtain swift confidence, vast confidence, confidence in the profound, unforgetting confidence, and variegated confidence. I wish that their minds become free from all animosity toward any sentient being. Why do I make that wish? It is because the accomplishment of this Dharma teaching depends on precisely this conduct.”

1.141文殊師利說：「世尊，我願那些沒有疑惑和猶豫的菩薩，教導、受持、誦讀、融入並真實而廣泛地為他人詮釋此法教的人，必定在此生此世就獲得無礙辯。我願他們獲得迅速的信心、廣大的信心、對深法的信心、不忘失的信心和種種的信心。我願他們的心對所有眾生都遠離一切敵意。我為什麼要發此願呢？因為此法教的成就恰恰依靠這種行為。」

1.142The Blessed One then approved of Prince Mañjuśrī, saying “Mañjuśrī, excellent, excellent. Your words are well spoken. Mañjuśrī, for instance, it is incontrovertible that generosity yields great wealth. It is incontrovertible that discipline leads to rebirth in the upper realms. It is incontrovertible that study leads to great insight. It is incontrovertible that familiarization leads to separation. Likewise, Mañjuśrī, it is incontrovertible that this Dharma teaching will bring forth confident eloquence in this very lifetime.

1.142世尊讚許文殊師利太子說：「文殊師利，善哉，善哉。你說的話說得很好。文殊師利，比如說，布施必然帶來大財富，這是毫無疑問的。戒律必然導致來世投生在上界，這是毫無疑問的。學習必然帶來大智慧，這是毫無疑問的。熟習必然導致離苦，這是毫無疑問的。同樣地，文殊師利，這部法教必然會在現世就帶來無礙辯，這是毫無疑問的。」

1.143“Mañjuśrī, the rising sun dispels all the thick black of darkness. Mañjuśrī, likewise, you should wish for confident eloquence to arise as soon as this Dharma teaching is delivered. [F.194.a]

1.143「文殊師利，升起的太陽驅散了所有濃厚的黑暗。文殊師利，同樣地，你應該祈願無礙辯在這部法教一被傳授時就立刻生起。」

1.144“Mañjuśrī, for instance, bodhisattvas who abide on the seat of awakening are certain to fully awaken to unsurpassed and perfect buddhahood. Likewise, Mañjuśrī, bodhisattva great beings who recite this Dharma teaching are certain to achieve confident eloquence in this very lifetime.

1.144「文殊師利，譬如菩薩安住於菩提座，必定圓滿覺悟無上正等覺佛果。同樣地，文殊師利，那些受持此法教的菩薩大士，必定在今生現世成就無礙辯。」

1.145“Mañjuśrī, therefore, bodhisattva great beings who wish to achieve confident eloquence in this very lifetime should without doubt or hesitation obtain this Dharma teaching, hold it, recite it, read it, understand it, and expound it extensively and correctly to others.”

1.145「文殊師利，因此，那些菩薩大士如果想在今生就獲得無礙辯，應當毫無疑慮和猶豫地獲得此法教，受持它、誦讀它、閱讀它、理解它，並廣泛而正確地為他人闡述它。」

1.146Then the bodhisattva great being Amalagarbha said to the Blessed One, “Blessed One, after you pass into parinirvāṇa, I too will work to ensure that those bodhisattvas who have no doubt or hesitation and who retain, hold, read, understand, and correctly and extensively expound this Dharma teaching to others achieve confident eloquence in it.”

1.146然後菩薩摩訶薩阿摩羅藏對世尊說：「世尊，您入般涅槃之後，我也將努力確保那些沒有疑惑和猶豫、能夠受持、執持、誦讀、理解，並正確且廣泛地為他人講說這部法教的菩薩們，在其中獲得無礙辯。」

1.147At this point, the evil Māra came weeping and wailing before the Blessed One and said, “Blessed One, if the thus-gone, worthy, perfect buddha is compassionate and bestows happiness to suffering beings, then I beseech the Blessed One not to further bless this Dharma teaching, so as to dispel my own mental anguish. Blessed One, when the Blessed One was seated on the seat of awakening, and now as he delivered this Dharma teaching, [F.194.b] I was tormented by intense suffering, anguish, and sorrow. Blessed One, if any sentient being who so much as hears this Dharma teaching will proceed irreversibly to unsurpassed and perfect awakening, then no need to mention that those who not only hear but retain, hold, read, understand, and expound this Dharma teaching extensively and correctly to others will likewise proceed irreversibly to unsurpassed and perfect awakening. All these beings will fully pass into nirvāṇa. Therefore, Blessed One, my māra realm will become empty. If the thus-gone, worthy, perfect buddha is compassionate and bestows happiness onto those who suffer, then I beseech the Blessed One to relieve my suffering. I beseech the Well-Gone One to relieve my suffering.”

1.147此時，惡魔來到世尊面前哭泣哀號，說道：「世尊，如果如來應供正等覺佛具有悲心，賜予痛苦眾生幸福，那麼我懇請世尊不要再為此法加持護佑，以便消解我內心的痛苦。世尊，當世尊坐在菩提座上時，以及現在世尊宣說此法教時，我遭受了強烈的痛苦、煎熬和悲傷的折磨。世尊，如果任何眾生僅僅聽聞此法教就會不退轉地趨向無上正等覺的覺悟，更不必說那些不僅聽聞，而且受持、持誦、讀誦、理解，並廣泛而正確地為他人宣說此法教的眾生，他們也同樣會不退轉地趨向無上正等覺的覺悟。所有這些眾生都將完全進入涅槃。因此，世尊，我的魔界將變得空無一人。如果如來應供正等覺佛具有悲心，賜予那些痛苦者幸福，那麼我懇請世尊救解我的痛苦。我懇請善逝者救解我的痛苦。」

1.148Then the Blessed One responded to the evil Māra, “Evil one, do not fear. Not all sentient beings will fully pass into nirvāṇa. Evil one, nor will I bless this Dharma teaching, so do not fear.”

1.148世尊隨後回應惡魔說：「惡者，不必害怕。並非所有的眾生都會完全進入涅槃。惡者，我也不會加持這部法教，所以你不必害怕。」

When the Blessed One had consoled him, the evil Māra was satisfied, pleased, and happy. He became joyful, delighted, and elated, and instantly disappeared.

世尊安慰了魔王之後，惡魔就感到滿足、歡喜和快樂。他變得欣喜、高興和欣悅，隨即消失不見了。

1.149Then Prince Mañjuśrī spoke to the Blessed One, “Blessed One, with what intention did you tell the evil Māra that you would not bless this Dharma teaching?”

1.149那時文殊師利王子對世尊說道："世尊，您是出於什麼意圖告訴魔說您不會加持這部法教呢？"

The Blessed One responded, “Mañjuśrī, since no phenomenon is blessed, all phenomena [F.195.a] are blessed. Since this Dharma teaching is not blessed either, it is blessed. Mañjuśrī, that is why I told the evil Māra that I would not bless this Dharma teaching. Mañjuśrī, by the power of truth and the truth of these words, since no phenomenon is blessed, they are all blessed. They are beyond distinction, inexpressible, without characteristics, inexplicable, unutterable, nondual, without duality, and identical with the limit of reality. They are steeped in suchness and are of the nature of the realm of phenomena. By the power of this truth and these true words, may this Dharma teaching spread throughout the world!”

世尊回答說：「文殊師利，因為沒有任何現象被加持，所以一切現象都被加持。因為這個法教也沒有被加持，所以它被加持。文殊師利，這就是我為什麼告訴惡魔，我不會加持這個法教。文殊師利，以真理的力量和這些話語的真實性，因為沒有任何現象被加持，所以它們全部被加持。它們超越區別，無法表達，沒有特徵，難以解釋，無法言說，非二元，沒有二元性，與法界的極限同一。它們浸透於如性中，具有法界的本性。藉由這個真理的力量和這些真實話語，願這個法教遍佈世界！」

1.150Then, having performed this truth blessing, the Blessed One addressed the venerable Ānanda, “Ānanda, this Dharma teaching and all the eighty-four thousand sections of Dharma are the same, so you must therefore retain this teaching of The Universal Gateway. You must hold it, read it, master it, and teach it extensively and authentically to others. Why is that? Ānanda, it is because the thus-gone ones teach the eighty-four thousand sections of the Dharma to beings once they have understood this realm of Dharma of The Universal Gateway. Ānanda, for that reason you must guard, retain, and master this Dharma teaching.”

1.150那時，世尊作了這個真實加持之後，對尊者阿難陀說道：「阿難陀，這部法教與所有八萬四千法門是相同的，因此你必須保留這個普門的教法。你要受持它、誦讀它、領會它，並廣泛而真實地為他人講授它。為什麼這樣說呢？阿難陀，因為如來在眾生理解了普門的法界之後，才會為眾生講授八萬四千法門。阿難陀，為了這個原因，你必須保護、保留並領會這部法教。」

1.151When the Blessed One had said this, the bodhisattva great being Amalagarbha, Prince Mañjuśrī, Venerable Ānanda, and the whole world with its gods, humans, asuras, and gandharvas rejoiced and praised the Blessed One’s words.

1.151世尊說完這些話後，菩薩大士阿摩羅藏、文殊師利王子、尊者阿難陀，以及整個世界包括諸天、人類、阿修羅和乾闥婆都歡喜踊躍，讚歎世尊的教言。

1.152This concludes The Exposition on the Universal Gateway, the tenth of the one hundred thousand sections of the Dharma discourse known as The Noble Great Heap of Jewels.

1.152（結尾）