17.1Now Lord Śākyamuni entered the samādhi called the magical display of all the tathāgatas . As soon as he entered this samādhi, rays of blue, yellow, dazzling white, red, and crystal-colored light issued from the tuft of hair between his eyebrows. They brightened the entire buddhafield and illuminated the interior of every realm of the universe, while darkening all the planets and constellations and summoning them in an instant. After summoning them, the light assigned them to their respective places and drew them, by the power of the Buddha’s blessing, into the circle of the assembly. It then disappeared into the same tuft of hair between Lord Śākyamuni’s eyebrows. All the planets, constellations, and stars, their light blocked, approached Lord Śākyamuni, pained and frightened. They stood with folded hands, trembling and prostrating themselves on the ground again and again. {17.1}
17.1主釋迦牟尼進入了名為諸如來魔幻顯現的三昧。他一進入此三昧，藍色、黃色、耀眼的白色、紅色和水晶色的光芒從他兩眉之間的毫光中發出。這些光芒照亮了整個佛土，照進了宇宙每一個界域的內部，同時使所有星辰和星座黯淡下去，並在瞬間將它們召集起來。召集它們之後，光芒將它們分配到各自的位置，並透過佛陀祝福的力量，將它們引入集會的圓圈中。隨後光芒消失在主釋迦牟尼兩眉之間的毫光中。所有的星辰、星座和星星，它們的光被阻擋，驚懼和痛苦地接近主釋迦牟尼。它們以合掌的姿態站立，顫抖著一次次地向地面五體投地。{17.1}
Lord Śākyamuni then gave the following talk釋迦牟尼主於是作如下開示
For all the celestial bodies such as planets, constellations, and stars.對所有的天體，如行星、星座和星辰。
He gave it as an act of kindness for all the beings他為了對所有的眾生表示慈悲而這樣做。
Born with the intelligence of a child. {17.2}生來具有孩童的智慧。
17.3“Listen, esteemed friends, hosts of gods along with men. The karma of individual beings causes them to experience the world differently. The way the bodies of beings manifest, whether the vajra bodies of the blessed buddhas [F.192.a] [F.209.a] or the various bodies of gods, asuras, and humans circling in saṃsāra, lost in its wilderness—all of this is a product of karma. This karma, whether it is good or bad, still constitutes fetters. There is no creator here who creates, nor godhead, nor the puruṣa and prakṛti as espoused in the Sāṃkhya system. Nothing of this kind exists, except for that which is produced by karma. Everything that is generated in dependence upon karma thus has a cause. This cause, in turn, depends on its own causes and conditions. In this way, everything is mutually interconnected, being generated through dependent origination. Living beings are generated from the [five] great elements that coalesce together. {17.3}
17.3「諸位尊敬的朋友們，諸天與人類的眾生們，請聽著。個別眾生的業決定了他們如何體驗世界。眾生的身體如何顯現，無論是蒙福諸佛的金剛杵身體，或是在輪迴的曠野中迷失、循環往返的諸天、阿修羅和人類的各種身體──這一切都是業的產物。這種業，無論是善業還是惡業，仍然構成束縛。這裡沒有創造者在創造，沒有神聖的力量，也沒有數論派所宣揚的神我和原質。這些都不存在，只有業所產生的事物存在。一切由業而生的事物都有因。這個因又依賴於它自己的因和條件。就這樣，一切事物相互關聯，通過緣起而生成。眾生由聚合在一起的大種而生成。」
17.4“These great elements exist within the five aggregates throughout the beginningless transmigrations. They manifest in the place of another birth, developing into an elaborate [whole] with all the [constituent] parts. The habitual tendencies generated by karmic actions can, however, be completely burnt by the fire of gnosis that blocks and prevents [the arising of elements] at another time. One can effectively accomplish the equality of the three vehicles and the state without conceptual elaboration. This will happen as the result of the karma produced by following the Mahāyāna for a long time. Following [the Mahāyāna] for a medium length of time will bring about the self-arising gnosis of a rhinoceros-like pratyekabuddha. Within a short time, one can attain the regal state of a śrāvaka who listens to the teachings of others. If naive and confused people do not turn to non-Buddhist doctrines, their intelligence will grow. {17.4}
17.4「這些大種存在於五蘊之中，貫穿無始的輪迴。它們在另一生的地方顯現，發展成具有所有組成部分的複雜整體。然而，由業行產生的習氣可以被般若智慧的火焰完全燒盡，這火焰在另一時刻阻止並防止了元素的產生。人們可以有效地成就三乘的平等性和離於戲論的境界。這將作為長期修持大乘業行的結果而發生。修持大乘中等時間將帶來獨覺者如犀牛一般的自生般若智慧。在短期內，人們可以證得聲聞的王者之位，即聽聞他人教法的人。如果愚癡迷茫的人不轉向非佛教的教義，他們的智慧將會增長。」
17.5“This world, with its different places and situations, is produced by different types of karma. Its cessation—the auspicious state without old age, sorrowless and pure—[is produced by] karma based on worldly accomplishments that are pure, [namely] the detached eightfold karma that arises out of the [eightfold] path. Karma is produced by karma and has no other basis but itself. {17.5}
17.5「這個世界有著各種不同的地方和處境，都是由不同類型的業所產生的。它的終結——這個沒有衰老、無苦無憂、清淨的吉祥狀態——是由基於世間成就的清淨業所產生的，即那種源自八正道而生起的超脫的八種業。業是由業所產生的，除了它自身之外別無他因。」
“One who is free from dualistic thinking「遠離二元對立思想的人
Will remain free from both action and inaction. [F.192.b] [F.209.b]將保持遠離行為與非行為。
Following the threefold path, one will obtain依循三重道路，一個人將會獲得
No other tranquility [but that of the path]. {17.6}沒有其他的寧靜，唯有這條道路的寧靜。{17.6}
“The mantras thus fall into three groups,「如此咒語分為三類，
And the [resulting] activity is of three kinds.由此產生的事業有三種。
The fruit [thereof] is threefold其果報有三種
And the reflection [thereupon] is threefold too. {17.7}而且對此的思維也是三種。{17.7}
“Inverted activity is threefold顛倒的活動有三種
And is regarded as such.並被如此看待。
Virtue is regarded as threefold,善被認為是三種。
As can be gleaned from the tantras. {17.8}如同可從密續中所了解的那樣。
“The religious community is also such,「僧伽也是這樣的，
And so is the entire seat of the mantras.咒語的整個座位也是如此。
The community of buddhas with pure minds心意清淨的佛陀僧伽
Abides in the peace of nirvāṇa. {17.9}安住在涅槃樂中。{17.9}
“This karma is here taught, section by section,「此業在此處被分段教導，
As part of the science of mantras.作為咒語科學的一部分。
For the sake of success in the world,為了在世間獲得成就，
The discipline of astrology has also been taught.占星術的戒律也已經被傳授了。
Its subdivision, [the science of] karma,它的分支，[也就是]業的學問，
Is part of the teachings on causation. {17.10}是關於因果的教導。{17.10}
“Just as [the cause in] a grain of rice「就像一粒米中的因緣
Can be inferred by the sprout,可以從芽苗推斷出來。
So too [the cause in] the power substances同樣地，力物質的因也是這樣
Can be inferred by their effects. {17.11}可以從它們的果報中推斷出來。{17.11}
“Just as the color white「正如白色
Is imputed [to an object] based on a convention,是根據名言習慣而假立的，
So, too, the astrological influences同樣地，星象的影響力
Are imputed [to a person] based on conventions.是依照習慣而被假設的。
However, it is only karma that is deemed然而，只有業才被認為是
Wholly responsible for all such influences. {17.12}完全負責所有這些影響。{17.12}
“Karma never resides in a body業不住於身軀
Without being indicated by [certain] signs,沒有被[某些]徵兆指示的情況下，
Such as marks, behavioral patterns, or a birth例如痕跡、行為舉止或出生
Into a particular category of practitioners. {17.13}進入某一特定的修行者類別。{17.13}
“Karma can always be ascertained業總是可以被確定的
Karma never itself possesses a body;業本身從來不具有身體；
It is hidden and can be discerned by other [signs]. {17.14}業是隱藏的，但可以從其他徵象中認識到。{17.14}
“[The condition of] a person thoroughly afflicted by fever「一個人被高燒徹底折磨的[狀況]
Is indicated by the alterations [in their appearance].是由改變[的跡象]所指示的。
In exactly the same way, the karma that resides in the body同樣地，存在於身體中的業
Of corporeal beings can be observed by them. {17.15}有形眾生的業可以被他們所觀察到。{17.15}
“The zodiacal birth-horoscopes are widely explained「十二星宮的出生運勢被廣泛解釋
In terms of good or bad [karmic] results.就善惡業果而言。
The various omens reflect the various types of karma各種徵兆反映各種類型的業
That beings are produced by. {17.16}眾生由此而生。{17.16}
“One should always note the time,「應當時時注意時間，
The [mode of] locomotion, the different voices of beings,眾生的移動方式、不同的聲音，
The good and bad results善惡的果報
. . . . . . . . . . . . . . . . . . {17.17}應當常觀察時間、眾生的行動方式和各種聲音、善惡的果報，為了確知自己的業，應當觀察。
“To ascertain one’s karma, one should watch「為了確定自己的業，應當觀察
For the signs of success or failure.為了成功或失敗的徵兆。
The telltale signs, the way of acting, and the marks徵兆、行為方式和印記
Have been designated as the ascertainment. {17.18} [F.193.a] [F.210.a]已被指定為（業的）確定。
“Therefore, one should take every care「因此，一個人應當極其謹慎地
When observing [the signs that constitute] the ascertainment.當觀察確定的徵象時。
If one is a mantra reciter, one should look如果一個人是真言修行者，就應該觀察
For the cause of one’s success in the mantra. {17.19}作為自己修持咒語成功的因緣。
“One should not regard one’s own karma「人不應將自己的業
And the karma of others as separate.不應該把自己的業和他人的業視為分開的。
Terrible and obstructing karmas可怕且障礙的業
Could all go undetected.都可能不被察覺。
All these branches [of knowledge] are therefore因此，這些智慧的分支
The topic of the Sage’s teachings. {17.20}聖者教法的主題。{17.20}
“The omniscient Śālendrarāja「全知的善德國王
Sat upon the seat of awakening坐在覺悟的寶座上
And pronounced the mantra並誦念了咒語
That removes all obstacles,能夠消除一切障礙
One that removes bad dreams,能夠消除惡夢者，
Bad omens, and difficulties. {17.21}不祥之兆和困難。{17.21}
“While the mind of the omniscient great being「當這位全知的偉大菩薩的心
Was thus steeped in awakening,就這樣沉浸在覺悟之中，
Māra, with his evil mind,魔以其邪惡之心，
Created very frightening obstacles. {17.22}製造了非常可怕的障礙。{17.22}
“Śālendrarāja, [sitting at] the root of the tree,「善德國王坐在樹根處，
Saw that all this great terror was baseless;看到所有這些大恐懼都是無根據的；
The many frightening forms眾多可怕的形象
Were, for him, without any basis. {17.23}對他來說，都沒有任何根據。{17.23}
“Having made aspirations over a long period of time,「經過長時間的發願，
He accumulated merit and power;他積累了福德和力量；
Consequently, by the power of his mantra,因此，藉由他咒語的力量，
Namuci was defeated. {17.24}那木遮被擊敗了。{17.24}
“Śālendrarāja is endowed with magical powers and great energy.善德國王具足神力和偉大的能量。
Being restrained, he possesses great splendor.受到約束，他具有偉大的光輝。
One should strive to obtain the supreme awakening,應當努力追求最高的覺悟。
Using the power of his mantra. {17.25}運用他的咒語力量。{17.25}
“This mantra, which obliterates bad omens,「這個咒語能夠消除不吉祥的徵兆，
Will now by revealed.現在將被顯露。
It removes bad dreams and difficulties,它消除惡夢和困難，
And wards off evil beings. {17.26}並且驅除邪惡的眾生。{17.26}
“Please hear it, O hosts of gods;「請聽啊，眾天神啊；
This king of mantras [controls]這個咒語之王[統治]
Planets, constellations, and other celestial entities.行星、星宿及其他天體。
It was formerly taught by the victorious Śālendrarāja. {17.27}這是從前由勝者善德國王所教導的。{17.27}
“It is used in order to suppress the wicked「它被用來降伏邪惡之人
Planets, constellations, and stars,行星、星座和星辰，
And to awaken gentle thoughts而且能夠喚醒溫柔的思想
In all beings. {17.28}在所有眾生中。{17.28}
“Please hear it, O hosts of spirits,「請聽聞，眾靈之眾啊，」
All of you who roam the earth!你們這些遍行大地的眾生！
Those without legs, with many legs,沒有腿的，長著許多腿的，
Or with two or four legs!或是兩足或四足的！
In short, all the beings and inanimate objects [F.193.b] [F.210.b]簡言之，一切有情眾生與無情物質
Present in the three worlds. {17.29}遍於三界。{17.29}
17.30“Homage to all the buddhas, the perfect teachers!
“ Oṁ, kha kha! Eat, eat! Huṁ huṁ! Burn, burn! Blaze, blaze! Remain, remain! Ṣṇīḥ, phaṭ phaṭ, svāhā!
“This mantra is known by the name of Jvāloṣṇīṣa,「這個咒語以焰光髻之名而為人知，」
Its dazzling white light coming from the Buddha. {17.30}從佛陀放射出耀眼的白光。{17.30}
“There are thousands of rites—「有數千種儀軌——
Eighty, nine and five.八十、九和五。
One who performs various rites執行各種儀軌的人
With his thoughts completely attuned to virtue思想完全調和於善
Can destroy bad dreams and omens能夠摧毀惡夢和不祥之兆
With a single repetition [of the Jvāloṣṇīṣa]. {17.31}只需念誦一遍焰光髻。{17.31}
“One may perform other rites,「人們可以進行其他的儀軌，
Having mastered all the mantras;已經精通所有的咒語；
This mantra[, however, the Jvāloṣṇīṣa,] is a buddha,這個咒語[焰光髻]是一位佛陀，
A powerful master who enthralls sentient beings. {17.32}一位強大的上師，使有情眾生著迷。
“Through merely calling this mantra to mind,「僅僅憶起這個咒語，
All the obstacles will be destroyed,所有的障礙都將被消除，
And one will become a perfect buddha superior to the gods.”人會成為超越諸神的圓滿佛陀。
Having spoken this, the supreme among sages {17.33}說完這些話，至高無上的聖人 {17.33}
Remained silent for a while,保持沉默了一會兒，
The hosts of gods, too,眾多的天神
Waited above the Pure Abode. {17.34}在淨居天上等待。{17.34}
All the chief deities所有的主要神祇
[Who personify] the constellations, planets, and stars,代表星宿、行星和恆星的，
Frightened, took their samaya vows驚恐之下，受持了三昧耶誓言
As they were told the mantra of Uṣṇīṣa . {17.35}當他們被傳授肉髻的咒語時。{17.35}
The lords called uṣṇīṣa are capable,稱為肉髻的主們是有能力的，
Very diligent, and of great brilliance.非常精進，而且光芒極其熾盛。
They are said to be four or five hundred in number,據說他們的數量有四百或五百個。
Or seven, eight, ninety, {17.36}或七、八、九十，
One hundred and twenty, thirty-five, or another—一百二十、三十五，或其他——
So it has been proclaimed.如是說。
The number of these auspicious kings這些吉祥諸王的數量
That are born from the [Buddha’s] head is incalculable.從[佛陀]頭部出生的那些[吉祥王]的數量是無法計算的。
The aforementioned mantra is identical with them,上述咒語與他們相同，
As explained by the victors in the past. {17.37}正如過去的勝者所解釋的那樣。
17.38This concludes the detailed chapter on the ascertainment of one’s personal karma, seventeenth in “The Root Manual of Noble Mañjuśrī,” an extensive Mahāyāna sūtra that forms a garland-like basket of bodhisattva teachings.
