Chapter 16 第十六章

16.1The blessed Śākyamuni looked again at the realm of the Pure Abode and spoke to Mañjuśrī, the divine youth:

16.1福德圓滿的釋迦牟尼再次看向淨居天，對妙吉祥天童說：

“Mañjuśrī! Requested by the wise king of yakṣa s who holds a vajra in his hand, I already taught in detail, in the middle of this assembly, your complete chapter on the ritual activities intended for all purposes. {16.1}

「文殊師利！受夜叉王手持金剛杵的請求，我已經在這個集會的中間詳細為你開示了完整的儀式活動篇章，適用於一切目的。{16.1}」

“I taught about the good and bad aspects of dreams

我已經教導了關於夢境的好壞方面

And how they relate to all the mantra purposes.

以及它們與所有咒語目的的關係。

I taught all of it at length

我已經詳細地教導了一切。

For the mantra reciters.” {16.2}

為了真言修行者。

The king of yakṣa s, pleased at heart,

夜叉王內心歡喜，

Folded his hands at his forehead and,

合掌放在額頭前，

Bowing his head before the Teacher,

向導師低眉順眼地禮拜。

Said at that time, {16.3}

爾時說：

“The one of supreme intellect taught

"那位至高智慧的導師所教導的

Out of his kindness for the people,

出於他對眾生的善心，

Out of his compassion for me,

出於他對我的慈悲，

And for the happiness of beings, {16.4}

為了眾生的幸福，

“About the good and bad aspects

「關於善與不善的方面

Of all the mantras and dreams of the reciters,

所有持誦者的咒語和夢境，

About the extensive qualities of the conduct

關於廣大的修行品質

Of noble and debased beings,

關於高尚和低劣眾生的因緣，

And about determining the causes

並且關於確定因緣

For the highest birth and destiny. {16.5}

為了最高的出生和命運。{16.5}

“He taught the knowledge of what is beneficial

「他教導了什麼是有益的智慧

And detrimental‍—past, present, and future.

及有害的——過去、現在和未來的智慧。

He taught the complete, all-encompassing knowledge‍—

他教導圓滿、無所不包的智慧——

The dynamic aspect of all-knowing awareness. {16.6}

一切智慧知識的動力面向。{16.6}

“He taught about the auspicious tranquility described

他講述了所說的吉祥寧靜

As being without a visible form, without support,

作為沒有可見的形相、沒有所依的

Which expands without mental elaboration

不經由心理造作而自然擴展

And is endowed with all the supreme aspects. {16.7}

並具足一切最勝的功德。{16.7}

“The one of superior intellect

「具有超越的智慧的那一位

Described the powers of all the buddhas

描述了所有佛陀的力量

In particular for those reciters

特別是對於那些修誦的人

Who pursue all the aims of mantra. {16.8}

追求咒語一切目的的人。{16.8}

“He taught the ritual activity, its complete result,

他教授了儀式的修持活動及其圓滿的成果，

And the right time for the rituals;

以及儀式的適當時機；

He taught about the vessel, the place, and the possession,

他教導了關於受器、地點和具足的內容，

Which teachings were requested in the context of dreams.” {16.9}

在夢境的相關脈絡中被請求的教導。

The king of yakṣa s then bowed to the best of sages,

夜叉之王隨後向聖人中最殊勝者頂禮。

To the supreme seventh tathāgata.

向至高無上的第七位如來。

Whatever buddhas appeared in the auspicious eon,

在吉祥的劫中出現的所有諸佛，

The Bull of the Śākyas was the seventh of them. {16.10}

釋迦牛是其中的第七位。

He, Lion of the Śākyas who conquered the enemies,

他，那位征服敵軍的釋迦獅子，

Is regarded as the seventh‍—

被認為是第七位——

The lord of the world, [F.190.b] [F.207.b] the bringer of light,

世間的主，光明的傳承者，

A perfect buddha for the lowest eon, {16.11}

最低劫中的圓滿佛陀，

A sage of great diligence and wisdom,

一位具有偉大精進與智慧的聖者，

Renowned for his great energy.

以其偉大的精力而聞名。

It was to him that the yakṣa Vajrapāṇi

夜叉金剛手菩薩向他頂禮膜拜。

Bowed in homage. {16.12}

頂禮恭敬。{16.12}

Mañjuśrī, the wise one, stayed silent

妙智者文殊師利保持沉默。

And remained in his seat.

並且留在座位上。

The [seventh] sage then spoke to him,

第七位聖者隨後向他說道，

The sagacious one, as follows: {16.13}

這位聖者如下所說：{16.13}

“[Vajrapāṇi] requested the Buddha,

金剛手菩薩向佛陀祈請，

The most recent and chief among sages,

在眾聖人中最新近且最主要的聖人，

‘It is good, O fully awakened Blessed One!

很好，世尊！

Please teach at length the knowledge of ritual activities. {16.14}

請詳盡開示儀式活動的智慧。{16.14}

“ ‘Teach how one’s birth horoscope constitutes the chief factor

請教導如何一個人的出生星盤構成主要因素

In explaining one’s virtuous and nonvirtuous character traits;

在解釋一個人的善良和不善的品格特徵時；

Explain the actions of many beings

請詳盡地教導許多眾生的業行。

Based on the understanding of karmic causes; {16.15}

根據對業因的理解；{16.15}

“ ‘Teach about the signs of the reciters’ accomplishments,

「教導關於誦持者成就的徵兆，

Differentiated in terms of what should and should not be accomplished,

根據應該成就和不應該成就而區分的，

[The signs] exhibited by those entered into and possessed [by spirits],

進入並被靈體所附身者所展現的徵兆

And the reciters who pursue various virtuous goals; {16.16}

以及追求各種善良目標的修持者；{16.16}

“ ‘Teach also, for the sake of those who desire, in this world,

「也要為了那些在這個世界中追求的人而教導，

Riches, power, and enjoyments,

財富、權力與享樂，

For those who want to rise to prominence and obtain a kingdom,

對於想要聲名顯赫並獲得王國的人來說，

And for those who want to hold on to their success. {16.17}

以及那些想要保持成功的人。{16.17}

“ ‘In short, please teach

「總之，請教導

The complete, all-pervading knowledge.’ ”

圓滿、普遍的智慧。」

So spoke the supreme sage,

聖者就這樣說道，

When requested by [Vajrapāṇi,] the son of the victorious ones. {16.18}

當金剛手菩薩請求時。{16.18}

The seventh sage then spoke [the following] stanzas

第七位聖者隨後說出了以下的偈頌

In the pure voice of the Buddha’s speech.

用純淨的佛陀語音。

The wise one had a voice like that of a cuckoo bird,

智慧者的聲音如同杜鵑鳥的鳴聲，

Spreading like the sound of a celestial drum,

像天鼓的聲音一樣傳播開來，

As sweet as Brahmā’s, and resounding like

如梵天一樣甘美，聲音如雷鳴一般迴盪

A thunderous cloud of great might. {16.19}

威力巨大的雷鳴般的雲。{16.19}

“Those, O divine youth, who abide in the highest truth

「那些啊，童子，安住在最高真理中的人們」

Gain accomplishments to benefit the world.

獲得成就以利益世界。

They guide the world to every good fortune and benefit.

他們引導世界走向一切善行與利益。

May [the accomplishments] of these lords of liberation remain pure. {16.20}

願這些解脫之主的成就保持清淨。{16.20}

“Those who possess honesty, unwavering diligence, a sober mind,

具有誠實、堅定精進、清醒心識的人們

And loving kindness and who always delight in generosity

並懷有慈愛，且常樂於佈施

Will always be successful;

將永遠都能成就。

Others will never succeed. {16.21}

其他人永遠無法成功。{16.21}

“Those who always find joy and delight in the supreme mantra

「那些經常在至高無上的咒語中找到喜樂和歡喜的人

And in the instructions of the wheel holder or of Mañjuvara

在輪王或文殊怙主的教導中

Will overpower Māra and turn the wheel,

將能克服魔，轉動輪。

Just as befits a wheel holder in this world. {16.22}

正如輪王在此世界中應有的樣子。{16.22}

“There is a divine speech, pleasing to the mind,

「有一種神聖的語言，令心歡喜，

From which, however, fools are ever separated. [F.191.a] [F.208.a]

從中，然而愚癡的人永遠被分離。

This divine speech is pleasing to the ear, captivating,

這種神聖的言語令人悅耳，引人入勝。

Lovely, sweet, and agreeable. {16.23}

可愛、甘甜且令人喜悅。{16.23}

“It refreshes the mind and bestows happiness.

它令心智煥然一新，帶來幸福。

The buddhas call this speech Mañju.

諸佛把這種言語稱為妙語。

But even they, with their superior knowledge of a tathāgata,

但即使是他們，具備了如來的殊勝智慧，

Are unable to understand his power. {16.24}

無法理解他的力量。{16.24}

“Their sons who are established on their respective levels

「其子們各自安住於其各自的境界上

And accordingly reckoned as falling into ten groups, perfect and divine,

並據此被計算為分別歸入十個完整且神聖的群體。

Even they, O lord of gods, are unable

即使是他們，哦諸神之主，也無法

To understand his divine power, which surpasses the ordinary. {16.25}

為了理解他超越尋常的神聖力量。

“The same is true for the celestials of the form and formless realms,

「無色界和色界的天人也是如此，」

Gods of the desire realm, or human beings,

欲界的諸天，或者人類，

Even if they have attained yogic accomplishments,

即使他們已經證得瑜伽成就，

Or for outstanding individuals who surpass everyone else in this world. {16.26}

或是超越世間所有人的傑出個體。{16.26}

“There is no being anywhere

「沒有任何眾生

Who could fully understand his splendor.

誰能夠完全理解他的光輝。

The buddhas call him ‘Gentle Splendor,’

諸佛將他稱為「溫和光輝」。

Knowing that splendor is merely a concept. {16.27}

知曉光輝僅是一個概念。{16.27}

“ ‘Gentle Splendor’ is an imputation,

「『溫和光輝』是一個概念標籤，」

A name given to you by the victors in the past.

過去由勝者們賦予你的一個名字。

It was imputed to you as your name

這是給你取的名字。

By the past, present, and future buddhas. {16.28}

由過去、現在和未來的諸佛所加持。

“One who hears your name in saṃsāra

「在輪迴中聽聞你的名號的人

With a one-pointed mind that is neither distracted nor impure

用一顆既不散亂也不污濁的專一之心

Will obtain the auspicious peace

將會獲得吉祥安樂

And awakening when still in saṃsāra. {16.29}

並在輪迴中獲得覺悟。

“He will accomplish all the mantras

他將成就一切咒語

And obtain the best possible rebirth and destiny.

並獲得最好的轉世和命運。

One who always relies on the supreme Dharma

經常依靠最高的法的人

Will be free from obstacles and will attain accomplishment. {16.30}

將被障礙所束縛，將會得到成就。{16.30}

“One will thus master all the desired mantras

「因此，一個人將掌握所有想要的咒語

And swiftly attain the pleasant awakening in this world.

並迅速在此世界中獲得愉悅的覺悟。

The chief among sages arrives at the Bodhi tree

聖人中的首領來到菩提樹

And sits there for the benefit of beings. {16.31}

並在那裡為了利益眾生而安坐。

“He awakens to realization and turns the wheel [of Dharma],

他證悟了真理，轉動了法輪，

The quality of which has been described by the chief victors.

該品質已被諸位主勝者所描述。

[The same] chief victors [also] described your name, remembered as

這些勝者也描述了你的名號，被憶持為

‘Glory’ ( Śrī ) that is called ‘Gentle’ ( Mañju ), as having inconceivable qualities. {16.32}

「榮耀」（室利）稱為「妙」（文殊），具有不可思議的功德。

“The chief victors of the past, however many there have been,

過去的諸位勝者，無論有多少，

Even if they were to explain your power continually

即使他們不斷地詮釋你的力量

Over innumerable eons, would not be able to describe it [F.191.b] [F.208.b]

經過無數劫，也無法描述它。

Nor [the power of] the hundreds of mantras, O pure divine youth! {16.33}

也不能描述成百上千的咒語，啊純淨的童子！

“All the buddhas, without exception, have taught

所有的諸佛都毫無例外地宣說

The complete mantra system of Mañjuśrī.

文殊師利的完整咒語體系。

These instructions of yours, O divine youth, cover everything,

這些教誨，啊童子，涵蓋了一切，

And the diligent ones derive the highest pleasure from them. {16.34}

勤奮精進的眾生從中獲得最高的喜樂。{16.34}

“Beings who dwell in the Pure Abode,

「住在淨居天的眾生，

And all beings without exception, will attain peace

所有的眾生無一例外，都將獲得安樂

If they never violate your mantra

如果他們從不違背你的咒語

In any way whatsoever.” {16.35}

以任何方式。」{16.35}

16.36This concludes the detailed sixteenth chapter with versified instructions in “The Root Manual of Noble Mañjuśrī,” an extensive Mahāyāna sūtra.

16.36（結尾）