Chapter 31 第31章

31.1At that time the blessed Śākyamuni again directed his gaze at the realm of the Pure Abode and said to Mañjuśrī, the divine youth:

31.1那時，世尊釋迦牟尼又將目光投向淨居天，對妙吉祥天童文殊師利說：

“Listen Mañjuśrī, divine youth, as I teach about the ways of spirits who possess other beings, and the accompanying auspicious and inauspicious signs.” {31.1}

「文殊師利童子，你要聽著。我現在為你講說那些附身於他人的靈魂，以及隨之而來的吉祥和不吉祥的徵兆。」{31.1}

31.2Mañjuśrī, the divine youth, rose from his seat, prostrated at the feet of the Blessed One, folded his hands, and said to the Blessed One:

31.2妙吉祥天童文殊師利從座而起，向世尊的雙足頂禮，雙手合掌，向世尊說道：

“Good it is, O Blessed One! Please teach about the thoughts and actions (cittacaritāni) of beings who enter other beings’ bodies‍—the noble and divine siddha s, gandharvas, yakṣa s, rākṣasas, piśācas, mahoragas, and so forth, and the human and nonhuman beings whose bodies are generated by different types of karma and who have taken different types of birth and have different forms and characteristics. Now it has come to pass, O Blessed One! Now it has come to pass, O Sugata, if you think that the time is right!” {31.2}

「甚善，世尊！請您為我們開示那些進入他人身體的眾生——尊貴的神聖成就者、乾闥婆、夜叉、羅剎、毗舍遮、摩睺羅伽等等，以及那些身體由各種業所生、投生各異、形貌特徵不同的人類和非人類眾生——他們的心行和行為。世尊啊，現在正是時候！善逝啊，如果您認為現在時機恰當，請開示吧！」{31.2}

31.3Having thus spoken, Mañjuśrī, the divine youth, became silent. Having made his request, he now remained in his seat, waiting for Gautama, the supreme Victor, the guide of the world, the seventh of the victorious ones. Blessed Śākyamuni, for his part, taught the knowledge of the thoughts, actions, external aspects, and characteristics of such beings, and also the time when the possession occurs. {31.3}

31.3文殊師利天童這樣說完後便沉默了。他提出了請求，現在坐在座位上等待喬達摩，這位至高的勝者、世間的導師、第七位勝者。世尊釋迦牟尼隨後教導了關於這類眾生的心行、行為、外相和特徵的智慧，以及附體發生時間的教導。

“A being who entered the body of another

「進入他人身體的眾生

Can be drawn forth by the application of mantras.

能夠通過咒語的運用而被引出。

Some such beings seize a human being on earth

有些這樣的眾生在人間佔據一個人

Because of their desire for food. {31.4}

因為他們對食物的渴望。{31.4}

“Others do this because of their cruel disposition;

「有的則是因為他們的殘忍性格而這樣做；

Others yet, because of previous enmity.

有的則是因為前世的仇恨。

Very fearsome, they seize human beings [F.233.b] [F.250.b]

非常可怕，他們抓捕人類

On the surface of the earth. {31.5}

在大地的表面。

“Others again, themselves free from desire

「又有其他的，自己本身沒有慾望

And bound by the pledge of compassion,

被慈悲的誓言所束縛，

May descend into this world of mortals

可能降臨到這個凡人的世界

And seize pure human beings. {31.6}

並將純淨的人類奪取。{31.6}

“Among people, those who are praiseworthy,

「在人群中，那些值得稱讚的人，

Pure, not deformed, and of clear complexion

清淨、未有殘缺、膚色明亮的人

Are taken possession of, it is said,

據說會被奪取。

When the sun is rising. {31.7}

當太陽升起的時候。

“On such an occasion, the descent occurs

「在這樣的時候，下降就發生了

In the evening when the sun sets,

在傍晚太陽落下的時候，

Or during the first watch of the night,

或者在夜間的第一更時，

When the moon is waxing. {31.8}

當月亮漸盈時。{31.8}

“Such a descent is known to occur for the mediums

「這樣的降臨已知會發生在媒介者身上」

Who are praiseworthy because of their pure actions,

因為行為純淨而值得讚美的人們，

Always live in accord with the Dharma,

常常按照法而生活，

And engage in virtuous and skillful pursuits. {31.9}

並且從事善良和善巧的事業。{31.9}

“If they are as described, mortals can be entered

「如果他們如所述，凡夫可以被進入

By powerful beings who have extinguished their passions,

由那些已經熄滅了情感的強大存在者，

If the place and the person are pure

若地點和人都是清淨的

And the stars and nakṣatras are auspicious. {31.10}

星宿都是吉祥的。{31.10}

“Their descent may be observed

其降臨可得觀察

On an auspicious day of the week

在吉祥的星期日

And an auspicious lunar day of the bright fortnight

以及光明半月中的吉祥月日

Whose lunar asterism is governed by auspicious planets

其月宿由吉祥諸行星所主持

And perfect conjunctions.

以及完美的星象吉兆。

It can also occur when the moon is completely full. {31.11}

它也可以在月圓之時發生。{31.11}

“When powerful, desire-free beings have thus descended,

「當這些強大的、無欲的眾生如此降臨時，

They will be indicated by the following signs:

他們將由以下跡象而被識別：

They will remain floating above the ground

他們將停留在離地面浮起的地方

At the height of a fan-palm tree. {31.12}

在棕櫚樹的高度。

“They will appear sitting unsupported

他們將顯現出盤腿坐著

In a cross-legged position,

以盤腿的姿勢，

Saying various divine and peerless words,

說著各種神聖無比的言語，

As pleasant to the ears as Brahmā’s. {31.13}

就像梵天的聲音那樣悅耳動聽。{31.13}

“These great beings will speak

「這些偉大的菩薩將會說話

About matters that cause them concern.

關於令他們牽掛的各種事務。

Drawn by the uṣṇīṣa mudrās,

被肉髻手印所吸引，

They will come down to the ground. {31.14}

他們將會降落到地面上。{31.14}

“One should wait for the moment before the great beings touch the ground,

應該等待大菩薩即將觸碰地面的時刻，

And immediately present them with a welcome offering

然後立即向他們獻上歡迎祭禮

Consisting of water mixed with flowers of royal jasmine,

由水和皇家茉莉花混合而成，

White sandalwood, and saffron. {31.15}

白檀香與番紅花。{31.15}

“One should thus promptly offer

「應當如此迅速地祭禮

Water for the feet, prepared [as described].

用於洗腳的水，按照前述方式準備。

The mantra practitioner should prostrate themself on the ground

修習咒語的人應當俯身向地禮拜。

And, motivated by kindness, should supplicate the great beings, {31.16}

並且，以慈悲心為動力，應當向偉大的聖者懇切祈求。

“Who, for their part,

「誰能夠，

Without any selfishness,

沒有任何自私心，

Will say divine words

將說出聖者的言語

With a pure voice pleasant to the ears. {31.17}

以清淨的聲音，悅耳動聽。

“One who knows the mantras with confidence

「那懂得咒語且充滿信心的人

Should ask them whatever one wants.

應該向他們請求想要的任何事物。

One should not be afraid at this time,

此時不應感到害怕。

But remember Mañjughoṣa. {31.18} [F.234.a] [F.251.a]

但要記住妙音。

“Forming the mudrā five-crested,

「結成五頂手印，

Or another one that arises from the uṣṇīṣa ,

或者另一個從肉髻中生起的。

One should bind the directions,

應當綁定各個方向，

Including the ones above and below. {31.19}

包括上面和下面的。{31.19}

“The great beings will then tell everything

那時大菩薩們就會說出一切

From the middle to the end,

從中間到結尾，

And from the beginning to the middle,

從開始到中間，

Truthfully, about the past, the future, {31.20}

真實地，關於過去、未來，

“And the present, as it really is.

「以及現在，如其本質。

Such splendorous beings will express it.

這些光耀的眾生將會表達它。

With unblinking eyes and without moving,

睜大眼睛，不眨眼，不動搖地注視。

They will look on without fear or hatred. {31.21}

他們會毫無恐懼和仇恨地看待一切。

“Whatever they say is true

「他們所說的一切都是真實的

And will not turn out to be otherwise.

而且不會背離實際。

Regarding accomplishing what is to be accomplished,

關於成就應當成就的事物，

Whether it is power substances, the course of rebirth, the destinies, {31.22}

無論是能力物質、輪迴的過程、命運，

“Or the attainment of pratyekabuddhahood, bodhisattvahood,

或者是辟支佛的證得、菩薩的身份，

Arhatship, or the great awakening, it will inevitably come to pass.

阿羅漢果、或是偉大的覺悟，這些必然會實現。

Similarly, they will correctly ascertain the buddha family

同樣地，他們將正確地確定佛陀的種姓。

Or the bodhisattva lineage. {31.23}

或者菩薩的血脈。{31.23}

“The period without the Buddha lineage

沒有佛陀血脈的時期

And the powerful beings in the future ‍—

未來的那些有力眾生——

All this they will truthfully describe,

他們將會真實地描述這一切，

Indicating also the time of their occurrence.

並指出它們發生的時間。

The practitioner should speak, taking advantage of the moment,

修行者應當把握時機，即刻開口說話，

And not wait for another occasion. {31.24}

不要等待其他時刻。

“Whatever one requests at that particular moment,

「無論在那個特定的時刻請求什麼，

Motivated by good intentions,

由於善良的意圖激勵，

Will all be swiftly obtained‍—

一切都將迅速獲得。

In particular, the mantra accomplishment.

特別是咒語的成就。

One will obtain all good fortune

一切善運都會獲得

According to one’s desires and hopes. {31.25}

根據自己的願望和希望。

“Having requested the great beings to depart

「已經請求大菩薩們離去

With a prompt offering that is agreeable to them,

用迅速的祭禮來滿足他們的心意，

The mantra practitioner should perform

咒語修行者應當進行

The bowl protection rite, following the prescribed procedure. {31.26}

應該按照規定的程序進行缽護摩儀式。{31.26}

“One should place the collapsed body

應當將身體放置在地上的床上。

On a bed on the ground,

在地上的床上，

And employ the mantra as taught by the victorious ones

並且按照勝者所教導的咒語來運用

In conjunction with the uṣṇīṣa mudrā. {31.27}

結合肉髻手印。{31.27}

“Using this mudrā, or the five-crested,

「用這個手印，或者五冠的，

One should perform the protection rite.

應當進行護摩儀式。

Then the being left behind on the ground

那麼留在地上的眾生

Will become well in their body. {31.28}

身體會恢復健康。{31.28}

“This protection is prescribed

「此護摩儀式乃規定用於

For all possessed beings.

適用於所有被附身的眾生。

Evil beings will not then be able

邪惡的眾生將無法

To harm those used as such vessels.

傷害那些被用作此等容器的人。

This protection is indeed great

這種保護確實偉大

For people who become vessels. {31.29}

對於成為媒介的人們。{31.29}

“If the words of the [medium] are heard in midair,

「如果中介者的言辭在空中被聽聞，

And the language is that known in Madhyadeśa, [F.234.b] [F.251.b]

而且所說的語言是中印度所通用的語言。

It indicates that [the possessing being] is of divine birth,

這表示[附身的眾生]是天界出生的。

From the Akaniṣṭha or other heavens in the realm of form.

來自色究竟天或其他欲界天。

Other signs indicating their origin

其他指示其來源的徵兆

In the realm of form will also be observed. {31.30}

在色界中也會被看到。{31.30}

“For the lords of the desire realm,

對於欲界的主們，

Ruling over the gods of this realm,

統治著這個領域的諸天神，

The signs will indicate their [relatively] inferior birth,

這些徵兆將指示他們[相對]較低下的出生。

And their speech will be very sweet. {31.31}

他們的言語將非常甘美。{31.31}

“If they are divine yakṣa s dwelling in palaces

「如果他們是住在宮殿中的天龍夜叉

Manifested here on earth,

顯現在此人間，

The language of these yakṣa s will be the same

這些夜叉的語言將會是相同的

As that of Vārāṇasī along with Magadha. {31.32}

猶如婆羅尼斯及摩竭陀之語言相同。{31.32}

“Similarly, the language of Aṅga

「同樣地，央伽的語言

Is known to be that of mahoragas.

摩睺羅伽的語言已知就是普爾維的語言。

The language of Pūrvī

普爾維的語言

Is that of the powerful garuḍas. {31.33}

是那些強大的金翅鳥的語言。{31.33}

“Similarly, the same language

「同樣地，這種語言

That is spoken in Vaṅga

在槃闍所說的語言

Is also known to be the speech of kinnaras,

也被認為是緊那羅的語言，

And, as such, indicates them [as the possessing beings]. {31.34}

因此，這表明了他們是擁有者。

“The language of Oḍra is invariably

「烏地羅的語言總是

That of the sword-wielding siddha s, the masters of magic.

那是持劍的成就者們的語言，是精通魔法的大師們的語言。

This language of the vidyādharas

這是持明者的語言

. . . . . . . . . . . . . . . . . . . {31.35}

烏地羅的語言始終是那些持劍成就者的語言，他們是魔法的主人。這是持明者的語言

“The language of Kāmarūpa is the language

迦摩盧波的語言就是這種語言

Of the sages who can assume any form.

能夠顯現任何形相的聖人們。

It indicates that [the possessing beings]

它表示[擁有這些能力的眾生]

Are the sages with the five superknowledges. {31.36}

是具有五神通的聖人。

“The language of Samataṭa

薩瑪塔塔的語言

And the language of Harikela

哈里克拉的語言

Are based on the sound ḍ

是以ḍ音為基礎

And are indistinct and unclear. {31.37}

且含混不清。{31.37}

“Languages where the sound l abounds

「語言中l音繁多的地方

Are said to be piśāca.

據說是毗舍遮。

They are found on the islands

它們出現在各個島嶼上

Of Karmaraṅga, Nārikela, {31.38}

業洲、椰洲

“Vāruṣaka,

瓦魯莎卡、

Nagna, and Bali ,

那格那和祭品，

And also among the inhabitants

以及也在這些地方的居民中

Of the island of Java and other islands. {31.39}

爪哇島及其他島嶼的地方。{31.39}

“Indistinct languages where

「語言模糊不清的地方，

The sound r abounds,

字音中「r」音很豐富，

Both wispy and harsh,

既飄渺又粗厲，

Are spoken by the angry pretas. {31.40}

是憤怒的餓鬼所說的語言。

“They are found in the southern countries,

「他們被發現在南方的國家，」

Among the inhabitants of Andhra,

在安得拉的居民中，

Karnāṭaka, Drāviḍa, Kośala, Aḍavi,

卡納塔卡、德拉維達、憍薩羅、阿達維，

And on the island of Siṃhala. {31.41}

以及僧伽羅島上。{31.41}

“Languages that abound in the sound ḍ,

「充滿ḍ音的語言，」

In combination with the guttural ra, are known as rākṣasa.

結合喉音「囉」的語言，被稱為羅剎語。

They are spoken by people

這些語言被人們所說。

Inhabiting other islands. {31.42}

居住在其他島嶼。

“The language of the mātṛs of great vigor

「大力母怪的語言

Is the same as the one just described;

與剛才所述的相同。

The languages that indicate [these mātṛs as the possessing beings]

表示這些母怪的語言

Are the western languages of Vidiśa and Mālava. {31.43} [F.235.a] [F.252.a]

是毘地沙和摩臘婆的西方語言。{31.43} [F.235.a] [F.252.a]

“If the language [spoken by the medium]

「如果所說的語言

Is recognized as that of Vatsamatsārṇava,

若識別為瓦察馬察爾納瓦的語言，

Śūrasena , Daśārṇava,

蘇羅塞那、達沙爾納瓦，

The hilly Śrīkaṇṭha , or Gurjara, {31.44}

多山的斯瑞康塔，或古爾扎拉

“This indicates that [the possessing beings]

「這表明[附身的眾生]

Are the chief grahas, Āditya and so forth.

這些是主要的執曜，日天等。

If the language is recognized as that of Pāriyātra,

如果語言被認識為帕里亞特拉的語言，

[The possessing beings] are other grahas. {31.45}

執日月星宿者是其他執曜。{31.45}

“If the languages resemble those spoken

「如果這些語言類似於所說的

By the mountain dwellers in Arbuda, Sahya, or Malaya,

由阿卜陀、薩耶山脈或馬拉亞山上的居民所說的語言，

Or those spoken by the inhabitants

或者是那些居民所說的語言

Of Khaṣadroṇi, {31.46}

卡沙德羅尼的，{31.46}

“They indicate that [the possessing beings]

「它們表明[那些附體的眾生]」

Are kuṣmāṇḍas and so forth.

是俱舍摩羅等。

These languages are based on the sounds

這些語言是基於音聲而建立的

Śa, ra, ṣa, and sa; and ya, ra, la, and va. {31.47}

舍、惹、娑和薩；以及耶、惹、喇和瓦。

“Languages abounding in the sound gha

語言中充滿著「伽」的音聲

Indicate that [the possessing beings] are dānavas.

表示[具有這些特徵的存在者]是大力鬼。

Such languages are found

這樣的語言存在於

In the countries of Kaśmīra and Kāviśa. {31.48}

在喀什米爾和迦毘舍的國度裡。

“All languages originate from the buddha families,

「所有的語言都源自於佛族，

[And the previously mentioned] belong to the family of Vajrapāṇi.

上述的咒語都屬於金剛手菩薩的佛族。

For each of the main mantras

對於每一個主要的咒語

There is one language that suits the best. {31.49}

有一種語言最為合適。{31.49}

“Similarly, the Lotus family belongs in Madhyadeśa,

同樣地，蓮花部屬於中印度，

[And the languages there] originate from this family.

而這些語言[源自於這個部派]。

These languages, along with the outward manner of acting

這些語言，連同外在的行為方式

[Of the medium], will indicate an origin from the Lotus family . {31.50}

【中印度】中的蓮花部將會顯示出其起源。

“It has been explained earlier [how] to recognize

「已經在前面說明了如何認識

[The possessing beings] as the sons of victors;

作為勝者的兒子們；

The signs that betoken their freedom from desire

指示他們脫離欲望的徵兆

Belong to [the family of] the victorious ones. {31.51}

屬於勝者的家族。

“The manner of acting [of the medium] will be particular

「該中介的行為方式將是獨特的

To the place where the language [they use] comes from.

到達那言語來源的地方。

This alone will indicate the [type of] the possessing being,

這唯一就會指示出所附著的存有之類型。

As a sign that reveals everything. {31.52}

作為顯示一切的標誌。

“The languages of the people living

住在該地人民的語言

In the foothills of the Himalayas

在喜馬拉雅山的山麓

North of the river Gaṅgā

恆河的北方

Indicate the yakṣa s, gandharvas, and ṛṣis. {31.53}

指出夜叉、乾闥婆和仙人。{31.53}

“[The languages of] the people living in the foothills

"住在山麓的人們[使用的]語言

Of the Vindhya Mountains south of the Gaṅgā,

恆河南邊的文迪亞山的人民，

As well as of those who live

以及那些住在

In the Śrīparvata Mountains, {31.54}

在勝山山脈中，

“Indicate the rākṣasas, ostārakas, pretas,

「指示那些羅剎、護方者、餓鬼，

The misshapen mātṛs,

醜陋的母怪，

The great vighnas with terrible forms,

具有可怕形態的偉大障礙，

And the fearsome grahas. {31.55}

還有令人恐懼的執曜。{31.55}

“[The languages spoken by these] greedy stealers of the others’ life force

「[這些]貪婪奪取他人生命力的盜賊所說的語言

Derive from the languages of the people just mentioned.

衍生自前面提到的人民所使用的語言。

The signs that indicate the country

表明該國的徵兆

Include the mode of acting particular to that country. {31.56}

包括那個國家特有的行為模式。{31.56}

“The evil beings that speak these languages

「那些說這些語言的惡靈

Express themselves through the possessed mediums.

這些惡劣的有情眾生透過被附身的媒介來表達自己。

There are many such beings‍—those [mentioned] and others [F.235.b] [F.252.b]

有許多這樣的眾生——那些[前述的]和其他的

That act in manners consistent with their modes of existence. {31.57}

它們的行為與各自的存在方式相符。

“They have many different forms

「他們具有許多不同的形式

And many different characteristics.

具有許多不同的特徵。

The different types of [possessing] beings

具有不同類型的眾生

Each have their respective type of birth. {31.58}

各自有其相應的出生類型。{31.58}

“The symptoms observed in the possessed medium

「在被附身的媒介中觀察到的症狀

Thus indicate the type [of the possessing being].

因此應指示該附體眾生之類型。

One should truly endeavor to

人應當真誠地努力去

Bring happiness to all people. {31.59}

為全體人民帶來幸福。{31.59}

“For protection, one should employ [the mantras]

「為了保護，應該使用[咒語]」

Of the divine youth who is the origin of everything.

那位是萬物根源的童子。

The mantra reciter can do this

真言修行者能夠做到這一點。

By means of the six-syllable mantra. {31.60}

藉由六字咒語。{31.60}

“Used in combination with the great mudrā

與大手印相結合使用

And placed upon the five locks of hair,

並將其置於五處髮髻上，

This mantra will afford great protection.” {31.61}

這個咒語將提供巨大的保護。

31.62This concludes the detailed chapter with instructions on the procedure to be applied based on the symptoms [observed] in the possessed [person], thirty-first in “The Root Manual of Noble Mañjuśrī,” an extensive Mahāyāna sūtra that forms a garland-like basket of bodhisattva teachings.

31.62（結尾）