Chapter 33 第三十三章

33.1At that time the blessed Śākyamuni again directed his gaze at the realm of the Pure Abode and spoke to Mañjuśrī, the divine youth, as follows: {33.1}

33.1爾時薄伽梵釋迦牟尼復舉目視淨居天，而作如是言，告妙吉祥天童文殊師利言：{33.1}

33.2“Your king of manuals, Mañjuśrī, styled as a nirdeśa, is a treasury of the sphere of phenomena, as it proceeds from the sphere of phenomena, which is the essence of the tathāgatas. This great sūtra, precious as a jewel, is divided into detailed sections. It is sanctioned [to teach] the greatest secrets of the tathāgatas and brings accomplishment of the supreme mantras. It contains auxiliary practices pertaining to the knowledge of signs and the rules for ascertaining the right time. [It also explains] the voices of all the [different] beings, differentiating the sounds made by sentient and insentient entities. {33.2}

33.2「你的儀軌之王文殊師利，稱為指示，是法界的寶藏，因為它源於法界，是諸如來的本質。這部珍貴如寶石的大經，分為詳細的章節。它被認可傳授諸如來最深奧的密法，並帶來至高咒語的成就。它包含關於標誌智慧的輔助修持，以及確定正確時間的規則。它也解釋了一切眾生的聲音，區分有情眾生和無情實體所發出的音聲。」{33.2}

“There is an [aspect of] knowledge called verbal,

「有一種智慧名為言語智，

And another is proclaimed to be non-verbal.

還有一種被宣說為無言的。

There is also one that is mixed.

還有一種是混合的。

Accordingly, the application of mantras is threefold. {33.3}

因此，咒語的運用有三種。{33.3}

“Mantras composed of divine words

「由諸天言語組成的咒語

Are employed for impermanent goals.

被用於無常的目標。

Always free expressions that are not grammatical,

總是自由的表達，不受文法拘束，

They are each adorned with conceptual meanings. {33.4}

它們各自以概念意義而莊嚴。{33.4}

“The noble mantras are attested

「高貴的咒語被證實

Within the entire siddhānta.

在整個究竟說中。

As for the mantras that are devoid of lexical meaning,

至於那些沒有詞彙意義的咒語，

They are always divided into three. {33.5}

它們總是被分為三類。{33.5}

“A mantra can also be adorned with phonemes

「咒語也可以用音素來裝飾

That are either heavy, light, or medium.

要麼沉重，要麼輕盈，要麼適中。

Such a mantra-queen would be adorned

這樣的咒語王后會被裝飾

With vowels that are metrically arranged. {33.6}

用元音按照韻律安排。{33.6}

“The speech can be refined or not,

「言語可以是精緻的或非精緻的，

Or, as the others put it, it can be with or without lexical meaning.

或者，如同其他人所說的，咒語可以有或沒有詞彙意義。

By employing the meanings of verbal roots

通過運用言詞的根本意義

The mantras become adorned with a graspable meaning. {33.7}

這些咒語就裝飾著能夠領會的意義。{33.7}

“The language of such mantras

「這樣的咒語的語言

Is full of concepts and is entirely worldly;

充滿了概念，完全是世俗的；

Such speech may be metrical and accented

這樣的言語可能是有韻律和重音的

And consist of just one or two syllables. {33.8}

並由單個或兩個音節組成。{33.8}

“The efficacy of [the mantras of]

「咒語的功效

Three, four, five, six, seven,

三、四、五、六、七，

Eight, nine, or ten syllables

八、九或十個音節

Is [also] well established. {33.9}

是同樣有確立的效驗。{33.9}

“[These] ten source syllables,

「[這] 十個根本音節，

Expressed by means of ten letters,

用十個字母來表達，

Can be multiplied, here on earth,

能夠在此世間中得到增長

Up to ten times. {33.10}

最多十倍。{33.10}

“[Mantras] may [thus] consist of one hundred, [F.238.a] [F.255.a]

「[咒語]可以由一百個[組成]，」

Twenty, or just one syllable.

二十個音節，或只有一個音節。

Mantras are composed to include

咒語由以下成分組成：

These standard syllables. {33.11}

這些標準音節。{33.11}

“The mantras that contain four pādas

「包含四句的咒語

Will accomplish all aims.

將成就一切目標。

The most excellent and best mantras

最殊勝的咒語

Are those taught by the victorious ones. {33.12}

這些是勝者們所開示的。{33.12}

“But there are also mantras

「但是也有咒語」

That are middling or inferior;

有中等或下等的咒語；

Of these two types, the middling ones are taught

這兩類當中，中等的咒語是由勝者的子嗣們所傳授的。

By the sons of the victorious ones. {33.13}

由勝者的兒子們傳授。{33.13}

“As for the inferior mantras,

「至於下等的咒語，

They are taught by any worldly person.

它們由任何世俗人士傳授。

The mantras described as debased

被稱為低劣的咒語

Are those taught by the demons. {33.14}

乃是由惡魔所傳授的。

“The victorious ones described

「被描述的勝者

As standard the mantras of ten, eight,

作為標準的是十、八的咒語，

Seven, and twenty [syllables]and so forth,

七、二十個音節等等，

Until well over one hundred. {33.15}

超過一百個以上。{33.15}

“The number of syllables

「咒語的音節數量

That is the norm in the mantras

這就是咒語中的常規。

Taught by the bodhisattvas

由菩薩教授

Could be just one or two, or five hundred. {33.16}

可以只是一個或兩個，或者五百個。{33.16}

“The composition of a mantra is said to be

咒語的組成被說為

An arrangement of words that consist of syllables.

由音節組成的字詞排列。

Meters depend on [metrical units that each] contain a vowel.

韻律取決於[每個都包含元音的]音步。

[Mantras] are adorned with the individual meanings of verbal roots. {33.17}

咒語以語根的各自含義而得到裝飾。{33.17}

“[Mantric] speech should be recited well,

「[咒語的]言語應該被好好誦讀，

In a manner that follows tantric [principles].

按照密教的原則。

How would accomplishment ever arise

成就怎麼會產生呢

If [mantras] were without word-sounds? {33.18}

如果[咒語]沒有音聲，[成就]怎麼會產生呢？

“Combining mudrās with words that contain retroflex sounds,

「結合手印與包含卷舌音的詞語，

Followed by the palatal and ending with the ‘hot’ sounds,

接著是硬顎音，最後以「熱」音結束，

And producing dental, labial, and guttural sounds‍—

並產生齒音、唇音和喉音——

So is the sādhana performed. {33.19}

修行法就是這樣進行的。{33.19}

“One should avoid indistinct pronunciation

「應當避免含糊不清的發音

And recite the mantras correctly.

並且正確地誦唸咒語。

One who pronounces the words fully and correctly,

發音清晰正確的人，

Observing the right prosody, will succeed. {33.20}

遵守正確的節奏，就會成功。{33.20}

“If, on the other hand, one strays from the right procedure,

「反之，如果某人偏離了正確的程序，

Neglects the ritual performance, and misses the word meanings,

忽略了儀式的執行，並且錯過了言詞的含義，

One’s mantras will not be accomplished soon;

自己的咒語將不會很快成就；

One may expect this to take a long time. {33.21}

有人可能預期這需要很長的時間。{33.21}

“The accomplishment of a reciter who does not recite

「不誦經的誦經者的成就

Merely for show, will not be in vain.

僅為表面裝作的修行，也不會白費。

Even in their next life, they will see the boons and blessings

即便在他們的來世，他們也會看到利益和祝福

Of their mantra accomplishment. {33.22}

他們的咒語成就。{33.22}

“Because of the power of the mantras

「因為咒語的力量

Of such long-term reciters,

這樣長期誦持者的

Their rites, attended by these mantras, will be fruitful,

他們伴隨這些咒語的儀軌將會成就。

Since they are mantra adepts. {33.23}

因為他們是咒語成就者。

“The lowest of all mantras

「一切咒語中最低的

Are the worldly mantras of humans,

是人間的世俗咒語，

The mantras taught by any of the spirits,

任何鬼神所教導的咒語，

And the mantras that cater to one’s greed. [F.238.b] [F.255.b]

以及迎合人們貪欲的咒語。

They are said to include cerebralized letters‍—

據說它們包含著被細想過的文字——

One, two, or three of them. {33.24}

一個、兩個或三個。{33.24}

“Various foreign languages,

各種不同的外國語言，

Known to be spoken in [particular] countries,

在[特定的]國家中被人所知曉的。

Have a linear structure,

具有線性的結構，

With the sounds arranged in a line‍—

聲音按順序排列——

One thousand and eight, one hundred and eight,

一千零八，一百零八，

And down to a single letter. {33.25}

直至一個字母。{33.25}

“The speech may be in prose or in verse,

「言語可以是散文或韻文，

Such as four pādas long, or just half a pāda.

比如四句長的，或只是半句的。

The verse could also be of the daṇḍaka type, measured in syllables,

詩偈也可以是長詩體，以音節來計量。

Or an extended, ‘shallow,’ skandhaka type, measured in mātras. {33.26}

或者是延伸的、"淺層"的段落類，以時位來計量。{33.26}

“[The speech,] endowed with meaning word by word,

"[這些言語，]逐字逐句都具有意義，"

Is thus adorned with thousands of meanings.

如此裝飾著成千上萬的義理。

If the words, whether Sanskrit or Apabhraṃśa,

如果這些詞語，不論是梵文還是俗語，

Are devoid of meaning‍— {33.27}

就缺乏意義。{33.27}

“If they are pronounced indistinctly,

「如果它們發音不清楚，

Or lack the metrical rhythm‍—

或者缺乏韻律——

It is said, when describing the accomplishment of such mantras,

據說在描述這樣的咒語成就時，

That it has no function or place. {33.28}

它就沒有功用和作用。{33.28}

“The following characteristics apply to all mantras.

「以下特徵適用於所有咒語。

The mantras with multiple occurrences of the syllable śa,

具有多個舍字音節的咒語，

Adorned by the import of the syllable oṁ,

以唵字的內涵來莊嚴。

And containing the syllable ta that indicates their belonging to the tantra

並且包含表示其屬於密續的音節「他」

Are certain to bring accomplishment. {33.29}

必然會帶來成就。{33.29}

“If the mantras that start with oṁ

「如果咒語以唵開始

And end with m

並以字母 m 作為結尾

Also contain the syllable śa,

也包含音節"舍"，

They are auspicious and will bring results. {33.30}

它們是吉祥的，將會帶來成果。

“Mantras with the form of a square containing the syllable ta

「具有方形形狀、含有字母ta的咒語

That are not contracted at the end,

未在結尾處縮減的

And where the syllable ta is joined with the letter r,

而且音節「他」與字母「若」相結合的地方，

Are effective in ritual performances.

在儀式表演中是有效的。

The letter r occurring twice or many times at the beginning

字母r在開始處出現兩次或多次

Will bring out good qualities of the syllable huṁ. {33.31}

將會顯現吽這個音節的良好特質。{33.31}

“When the syllable va is at the end of the square,

「當音節嗎字在正方形的末端時，

The letters [of the mantra] will render the sādhana effective.

這些字母將使修行法有效。

The syllable ka may be joined with the letter r,

音節卡可以與字母日相結合。

And the syllable ma at the end become merely an m.

而結尾的音節摩則只成為嗎。

Mantras that begin with the syllables ma or na

以ma或na音節開頭的咒語

Are said to be the best. {33.32}

被稱為最殊勝的。{33.32}

“Mantras that have many syllables ta

具有許多音節「咤」的咒語

Can be found in all the tantras;

可以在所有的密續中找到。

They are said to be associated with the north.

據說與北方相關聯。

Those associated with the south are adorned with huṁ.

與南方相關的咒語以吽來裝飾。

Those that have many syllables bha

那些具有眾多音節「跋」的

Are associated with the east and the northwest. {33.33}

與東方和西北方相關聯。{33.33}

“The syllable ca belongs to Varuṇa;

「音節ca屬於水天；

It is said to nourish and bring welfare to the world.

據說它能夠滋養並為世界帶來福祉。

The mantra that has many syllables va

具有眾多音節的咒語va

Is regarded as belonging to the great Indra. {33.34}

被視為屬於偉大的帝釋天。

“If it starts with a recourse to the Three Jewels, [F.239.a] [F.256.a]

「如果開始時歸依三寶，

The mantra is one of refuge.

這個咒語是皈依咒。

If it includes, further on, an homage,

如果進一步包含了禮敬，

It is the cause of peace and brings happiness. {33.35}

它是和平的因，帶來幸福。

“Otherwise, a mantra may be used

「否則，可以使用咒語

For paying homage to all the gods.

用於向所有諸神禮敬。

One’s own mantra and also the ‘lord of mantras’

自己的咒語，以及真言主

Are suitable for all types of activity. {33.36}

適合於一切類型的活動。{33.36}

“Mantras that contain many syllables ḍa,

「包含許多音節ḍa的咒語，

And end with the syllable phaṭ [preceded by] huṁ,

並以吽呸音節作為結尾，

Are very cruel ones;

是極為兇惡的。

They have great intensity and power. {33.37}

它們具有極大的強度和力量。{33.37}

“They instantly block [the target’s] life force

他們立刻阻斷〔目標的〕生命力

And may be skillfully employed [to target] cruel beings,

並且可以巧妙地用來對治殘忍的眾生，

Especially those that commit evil;

尤其是那些作惡的眾生；

They should not be used against any others. {33.38}

不應該對任何其他人使用。{33.38}

“The reciter should always avoid

念誦者應當始終迴避

Those things that are avoided by the sages.

聖人所遠離的那些事物。

The mantras of pacifying and nourishing

平息和滋養的咒語

Will accomplish both [one’s own and others’] interests. {33.39}

將能成就自己和他人的利益。{33.39}

“They can accomplish all the rites,

他們能夠成就一切儀軌。

Whatever have been taught.

無論已經教授過的任何儀軌。

When they are recited the right way,

當以正確的方式念誦時，

Mantras possess energy and magical abilities. {33.40}

咒語具有能量和神奇的力量。{33.40}

“One should perform rites of pacifying

「應當執行平息的儀軌

Using the mantras taught by the victorious ones.

運用勝者所教導的咒語。

For all the rites of nourishing,

對於所有的滋養儀軌，

One should use the mantras of the Jewel family. {33.41}

應當使用寶部的咒語。{33.41}

“All evil rites are employed

一切邪惡的儀軌都被運用

In the activities of assault.

在傷害的事業中。

All rites of assault should be performed

一切攻擊儀軌都應該被執行

Using the mantras of the Vajra family .

使用金剛部的咒語。

Though forbidden by the lords of the world,

雖然被世間的主宰所禁止，

Such mantras have been taught by the lord of yakṣa s. {33.42}

這樣的咒語已經被夜叉主教導過了。

“The mantras, in all their greatness,

「這些咒語，在其偉大之中，」

Manifest in order to guide sentient beings.

顯現於世，為了引導有情眾生。

They are said to be of three types,

據說有三種類型。

Always belonging to [one of] the three families. {33.43}

總是屬於三個家族中的某一個。

“As for the eight families

「至於八個家族

Enumerated by the Sage himself,

由聖者自己所列舉的，

The accomplishment in them is threefold,

其中的成就是三重的，

As it arises in three different ways‍—

它以三種不同的方式生起——

Supreme, middling, or inferior.

上品、中品或下品。

This is its threefold division. {33.44}

這就是它的三種劃分。{33.44}

“It can be of a peaceful,

「它可以是寧靜的、

Nourishing, or cruel type.

養護的或殘暴的類型。

This is taught exclusively

這是專門傳授

In the context of mantra and tantra. {33.45}

在密咒和密續的脈絡中。{33.45}

“When the exalted function of mantras

「當咒語的至尊功用

Is utilized in the activity of assault,

被用於傷害的行為中，

Such rites are debased

這樣的儀軌是貶低的

And condemned by all the omniscient ones. {33.46}

而被所有全知者所譴責。{33.46}

“Even when one is in trouble, one must not perform [F.239.b] [F.256.b]

「即使處於困境中，也不得進行

Any rite that interrupts the life force [of the target].

任何中斷目標生命力的儀軌。

The magnitude of the karma incurred

所造業的大小

Is described here only briefly: {33.47}

在這裡僅作簡要說明：{33.47}

“The karmic consequences of mantras

咒語的業果

Employed in tantric procedures are far reaching and extensive.

在密法程序中所運用的業力後果是深遠而廣泛的。

This has been taught in this king of manuals

這已在本儀軌之王中傳授過了

And can also be found in other tantras. {33.48}

在其他密續中也能找到。{33.48}

“Although one may be able to use any mantra,

「雖然有人可能能夠使用任何咒語，

One should not perform inferior rites.

不應該進行下劣的儀軌。

Whatever worldly mantras there are,

無論有什麼世俗的咒語，

They are all of dubious benefit. {33.49}

它們的功效都是有疑問的。{33.49}

“All the supramundane mantras, on the other hand,

「相反地，所有出世間的咒語，

Are always endowed with good qualities.

總是具足善妙的功德。

The mantra accomplishments are infinite,

咒語的成就是無限的，

As they are proclaimed to be. {33.50}

如同所宣說的那樣。

“The count begins from one,

「計數從一開始，」

But, similarly, twenty are described.

但同樣地，二十種也被描述過。

Then thirty, if put briefly,

那麼三十，如果簡要地說的話，

And after that, forty. {33.51}

然後是四十。

“Next is sixty‍—[a number] divisible by three.

「接著是六十──能被三整除的[數字]。

With an extra ten, it becomes seventy.

加上十就變成七十。

If another ten is added,

如果再加十個，

The number, they say, is eighty. {33.52}

他們說這個數字是八十。

“If another ten is added, the number is called ninety,

「若再加十，該數字便稱為九十，

And with another ten, it is a full one hundred.

再加上十，就是圓滿的一百。

One hundred now being the base for counting,

以一百為基礎來計數，

Ten of these makes one thousand. {33.53}

十個這樣的數字成為一千。{33.53}

“Ten thousands is one ayuta;

「十千為一阿庾多；

Ten ayutas is one lakh.

十個阿由他是一個洛叉。

Ten lakhs is one vilakh (one million),

十個洛叉是一個毘洛叉（一百萬），

And ten of these is one koṭi (ten million). {33.54}

而十個這樣的數字是一個倒羅（一千萬）。{33.54}

“Ten koṭis is one vikoṭi (one hundred million),

十個俱胝是一個毗俱胝（一億），

And ten of the latter is one arbuda (one billion).

而十個尼爾布達是一個阿卜陀（十億）。

Ten arbudas is one nirbuda (ten billion),

十個阿卜陀是一個尼卜陀（一百億）。

And ten of these is, as expected, one khaḍga (one hundred billion). {33.55}

而這些的十倍，如預期所述，就是一個刀劍（一千億）。{33.55}

“Ten khaḍgas is one nikhaḍga (one trillion),

「十個金剛（一千億）是一個尼金剛（一兆），

And ten nikhaḍgas is, as expected, one kharva (ten trillion).

十個尼刻陀是一個刻爾瓦（十兆）。

Ten kharvas is one padma (one hundred trillion),

十個劫波是一蓮花（一百兆）。

And ten padmas is one mahāpadma (one quadrillion). {33.56}

十個蓮花是一個大蓮花（一千兆）。{33.56}

“Ten mahāpadmas is one vāha (ten quadrillion);

「十個大蓮花是一個婆訶（十四次方）；

Ten of these is one vivāha (one hundred quadrillion).

十個這樣的數字是一個毘婆訶（一百兆）。

The next after that is known as mahāvivāha (one quintillion),

其後者稱為大廣蓮花（一百京）。

And ten of these is called māya (ten quintillion). {33.57}

而這十個稱為摩耶（十垓）。{33.57}

“Ten māyas is one mahāmāya (one hundred quintillion);

「十個摩耶是一個大摩耶（一百京）；」

Mahāmāya, after another multiplication by ten,

大大幻（大幻的十倍），

Is termed by the guides of the world samudrā (one sextillion),

被世間的導師們稱為大海數（一後面跟二十一個零）。

As [known] in the science of algebra. {33.58}

如代數學中所知。

“The next number, after the multiplication

「下一個數字，在乘法之後」

By the ‘half of twenty,’ is mahāsamudrā (ten sextillion);

以"二十的一半"，就是大海數（十垓）；

Mahāsamudrā, when multiplied by ten,

大手印乘以十，

Is called sāgara (one hundred sextillion). {33.59}

稱為大海（一百萬萬萬萬萬）。{33.59}

“When multiplied by the ‘half of twenty,’

「當乘以『二十的一半』時，」

It becomes mahāsāgara (one septillion);

它成為大海（十億）；

The latter, multiplied by ten,

後者乘以十，

Is called pragharā (ten septillion). {33.60}

稱為「時刻」（十垓）。{33.60}

“Ten pragharās, as they are called,

「十個普囉嘎囉，如其所稱，

Are proclaimed to be one gharā (one hundred septillion);

被宣說為一個嘎囉（一百京）；

Ten of the so-called gharās

十個所謂的迦羅

Are said to be one aśeṣa (one octillion). {33.61}

據說是一個阿舍沙（一兆億）。{33.61}

“Aśeṣa, multiplied by the ‘half of twenty,’

「阿舍沙乘以二十的一半，

Becomes mahāśeṣa (ten octillion). [F.240.a] [F.257.a]

成為大無盡數（十倍極大數）。

This, according to the guides of the world,

這是根據世間的導師所說，

Is the limit beyond which a number is incomputable. {33.62}

這是超越了數字無法計算的極限。{33.62}

“Counting is said to rely on multiplying by ten,

「計數據說是依靠乘以十而進行的，」

But then, it is an incomputable number that is multiplied.

但是，被相乘的是不可計數的數。

Multiplying an incomputable number by ten

將一個不可數的數乘以十

Gives a number even more incomputable. {33.63}

產生一個更加不可計數的數字。{33.63}

“This world is proclaimed to be multiplied

「此世界宣說為被增倍

A thousandfold infinite number of times.

增加千倍無量次數。

The cosmic unit next to this world

緊鄰這個世界的宇宙單位

Is a great world, which is manifolded further. {33.64}

是一個大世界，進一步被無數倍地擴展。{33.64}

“Beyond that, there is the so-called darkness,

「再往外，所謂的黑暗，

And beyond that, the so-called light.

再往外是所謂的光明。

After light is the so-called great light,

光之後是所謂的大光。

And when this is multiplied, it is called multitude. {33.65}

當這個被增倍時，就稱為眾多。

“After the multitude is the so-called great multitude,

在眾多之後，稱為大眾多，

And after the great multitude is one called the deep.

在大眾之後，有一個稱為深的。

After the deep is one called the stable,

在深之後，稱為穩定。

And after the stable comes the more stable. {33.66}

穩固之後就是更加穩固。{33.66}

“Beyond that is the abundant,

「超越那個之外是豐富的，

And beyond the abundant, the basis.

超越豐富之處，乃為根基。

According to those who delight in the art of enumeration,

根據那些喜愛運用分類方法的人的說法，

Beyond the basis is the more basic. {33.67}

超越基礎之外，是更加基礎的。{33.67}

“After that comes the great basis,

此後而來大基礎，

And the one after the great basis is known as the fixed.

而大基礎之後者被稱為堅固。

When we have moved from the fixed to the more fixed,

當我們從固定的轉移到更加固定的時候，

The next [on the list] is known as the great thing. {33.68}

下一個被稱為大事。{33.68}

“After the great thing there is the famous basis,

大事之後有著名的基礎，

And after that comes the great ocean.

在那之後，就是偉大的海。

After the great ocean is one called the primal,

在大海之後有一個叫做根本的，

And after the primal is the more primal. {33.69}

在原始之後是更為原始的。{33.69}

“The one after the [more] primal is called excellent,

在更原始的之後稱為殊勝的，

And the one after the excellent, the most excellent.

在最優秀的之後，有一個稱為最至優秀的。

After the [most] excellent is one called dwelling place,

在最殊勝之後，有一個稱為住處的。

And after the dwelling place, one known as the inconceivable. {33.70}

在住處之後，有一個名為不可思議的境界。

“[After] the inconceivable there is the terrible;

「在不可思議之後，有可怖畏的；」

[After that,] the terrible, the kingdom.

在那之後，是恐怖的，然後是國度。

Beyond the kingdom is the home of the treasure,

超越國度之外，是寶藏之家。

And beyond that is the virtuous. {33.71}

在那之後是有德。{33.71}

“Beyond the virtuous is the great mind,

超越善德之外是大心，

And the next after that is the no-mind.

再往後就是無念心。

After the no-mind is the confused mind,

無心之後是混亂心。

And after that is what is called expressible. {33.72}

再之後就是所謂的可表達的。{33.72}

“After the expressible is the inexpressible.

「在可言說之後是不可言說的。

Next is one called the universal,

接下來是一個叫做普遍的境界，

And after the universal is the great universal.

在遍及之後是大遍及。

Next is one called asvara. {33.73}

接著有一個稱為阿修羅的地方。{33.73}

“After the asvara is the place of the great asvara,

阿素羅之後是大阿素羅的處所，

After which there is the kharva.

之後有名為「咖爾瓦」的地方。

The place auspicious peace is so called

吉祥安樂之地就是這樣被稱呼的

By those who have reached the limit of enumeration. {33.74}

由那些已達到列舉極限的人。

“After the very courageous is the courageous,

「在非常勇敢之後是勇敢的，

And then one called the watery.

然後稱為水性的。

After the watery is the confused mind, [F.240.b] [F.257.b]

水之後是混亂的心。

And after that, another place [called] the ultimate. {33.75}

在那之後，還有另一個地方叫做究竟。

“Beyond the ultimate is the domain of the buddhas ,

「超越究竟之處是諸佛的領域，

With its superior levels.

具有其殊勝的層級。

It is impossible for human beings to

人類無法 </paragraph>

Go over all these world divisions. {33.76}

遍歷所有這些世界區域。{33.76}

“There is nothing that would be regarded

「沒有任何東西會被認為

As superior to the domain of the buddhas .

超越諸佛的領域之上。

Buddhafields are believed

佛刹被認為

To be as numerous as the grains of sand in the Gaṅgā. {33.77}

如恆河沙粒那般眾多。{33.77}

“Dissecting [the physical matter,]

「分析分解[物質]，

The guides [also] taught about the smallest particles.

導師們也教導了關於最微小的粒子。

This was done by way of examples

這是通過舉例的方式來說明的。

[Within] the domain of analytical investigation.

在分析性調查的範圍內。

Physical matter can be established through logic (hetunā);

物質可以通過邏輯來建立。

It cannot be established by relying [solely] on enumeration. {33.78}

不能單靠列舉來建立。{33.78}

“In the past, I served fully realized buddhas

「過去我曾圓滿侍奉諸佛

Whose number matched such enumeration.

其數量與此列舉相符。

I worshiped them

我禮敬他們

During this inconceivable eon.

在這不可思議的劫中。

In the infinity of time,

在無盡的時間中，

I became a bodhisattva long ago. {33.79}

我在很久以前就成為了菩薩。

“For the sake of beings,

為了有情眾生的緣故，

I became fully realized and attained buddhahood.

我證得圓滿，成就了佛果。

I taught tantra in different places,

我在不同的地方傳授密續，

Providing full details of the rituals. {33.80}

提供儀式的完整細節。

“Taught by the buddhas,

我已經完全覺悟並證得了佛果。我在不同的地方傳授密續，並提供了儀軌的完整細節。這最高的儀軌是最殊勝的。

This supreme [manual of] rites is the best.

這最上等的儀軌是最好的。

It was taught to me in the past

過去曾有許多圓滿成就的佛陀為我傳授過

By so many fully realized buddhas. {33.81}

由許多圓滿證悟的諸佛所傳授。

“And now, O divine youth, I teach it myself

「現在，童子啊，我親自為你傳授這個儀軌。

During my final embodied existence.

在我最後一世的有形身體存在中。

However many worldly mantras

然而有多少世俗的咒語

And auspicious kings of rites there are, {33.82}

以及祥瑞的儀軌之王。{33.82}

“However many supramundane or divine mantras there are

無論有多少出世間或神聖的咒語

Among men, gods, and asuras,

在人、天神和阿修羅中，

I have explained tantric applications

我已經解釋了密教的應用。

For all of them. {33.83}

為所有它們而開示。{33.83}

“This king of manuals, celebrated everywhere,

「這部儀軌之王，處處被讚頌，

Has great magical power.

具有極大的神力。

By applying the ritual procedures of the mantras

通過應用咒語的儀軌程序

One will attain accomplishment and become like Mañjughoṣa. {33.84}

將會獲得成就並變得如同妙音一般。{33.84}

“It has been declared by Mañjughoṣa,

妙音已經宣說過，

The powerful lord, that by the sole means of

這位強大的主，僅憑著

This manual with its procedures

此儀軌及其儀程

All these [mantras] will be accomplished. {33.85}

所有這些咒語都將得以成就。{33.85}

“It is a foregone conclusion that

「這是確定無疑的事實，

Whatever other deity mantras there are‍—

凡是其他的本尊咒語，

All the supramundane

所有的出世間

And mundane ones of great power‍— {33.86}

還有世間的強大咒語——{33.86}

“They too can become accomplished

「它們也都能夠成就

By the ritual methods in this king of manuals.

通過此儀軌之王的儀式方法。

Mañjuśrī controls all the mantras [F.241.a] [F.258.a]

文殊師利掌控一切咒語

In all the rites that have been taught‍—

在所有已經傳授的儀軌中——

He is thus acclaimed

他因此受到讚頌

In this supreme king of manuals. {33.87}

在這最高的儀軌之王中。

“Whatever practical skills and branches of knowledge

無論是什麼樣的實用技能和智慧分支

Are recognized in the world,

在世間裡被認可的，

Such as the omens taught in the art of prognostication

例如在預卜之術中所教授的徵兆

And interpreted based on the knowledge of astrology;

並根據星相智慧來解釋。

Whatever types of behavior are taught in the art of prognostication,

無論在占卜術中教導的任何類型的行為，

Or auspicious and inauspicious sounds; {33.88}

或者吉祥和不吉祥的聲音；{33.88}

“Whatever voices there are of whatever creatures

「無論任何生物發出的各種聲音」

That betoken their thoughts and behavior;

表示它們的思想和行為的；

Whatever elements, sense bases, substances,

無論什麼元素、感官根門、物質，

. . . . . . . . . . . . . . . . . .; {33.89}

抱歉，提供的段落內容為「. . . . . . . . . . . . . . . . . .; {33.89}」，這是省略符號和章節標記，沒有可翻譯的實際文本內容。

“Whatever so-called portents or signs,

「無論所謂的什麼徵兆或記號，

Techniques ( kriyā ) of mining minerals,

採礦礦物的作業，

Algebra, grammar, sciences,

代數、文法、科學，

Armaments, and ritual procedures; {33.90}

武器和儀軌程序；

“Whatever knowledge of one’s inner being, medicine,

「任何關於自己內在本質的智慧、醫學，

And the welfare and happiness of all beings;

以及所有眾生的福祉和快樂；

Whatever art of logical argument (hetunīti) and other skills;

無論什麼樣的因明論證藝術和其他技能；

Whatever established science of linguistics; {33.91}

以及所有確立的語言文字學科；

“And whatever prosody, music, and the art of making perfumes there are‍—

「還有無論什麼韻律學、音樂和製香的藝術——

Whatever of these have been enumerated,

以上所列舉的一切，

I, the bodhisattva, have taught them

我這位菩薩已經為了利益有情眾生而教導了這些。

In order to benefit sentient beings. {33.92}

為了利益有情眾生。

“In former times, I, the bodhisattva,

我在過去世作為菩薩時，

Knowing that they benefit beings,

知道它們利益有情眾生，

Taught them to the inhabitants

我把這段經文傳授給了那裡的居民

Of the ocean of saṃsāra. {33.93}

輪迴之海。

“Living for a long time

長久地生活

In the dense forests of saṃsāra,

在輪迴的密林中，

I act in the way that

我以這樣的方式行動

Brings beings to maturity. {33.94}

使眾生成熟。

“I work for the benefit of beings,

「我為眾生的利益而努力，

Creating for them stores of merit

為他們積累福德的儲藏

In every way that good karma

用各種方式積累善業

Can be accumulated. {33.95}

能夠累積的。

“Established in various activities,

「安住在各種活動中，

Beings obtain [corresponding] types of birth.

眾生獲得相應的投生類型。

I perform various activities

我從事各種修行活動

For those limited by birth who have various needs. {33.96}

對於受限於生死輪迴、具有各種需求的眾生。{33.96}

“Beings engage in various activities,

眾生從事各種活動，

Serving the different aims described in the śāstras.

按照論典中所述的各種目標而服侍。

I fulfill these [aims] for them,

我為他們成就這些[目的]，

Assuming various excellent forms. {33.97}

示現各種殊勝的形相。{33.97}

“I thus assume different guises,

我因此示現種種不同的形象，

Using different bodies, be they my own or not.

用不同的身體，無論是我自己的或他人的。

Motivated by [the wish] to benefit beings,

為了利益眾生而發心，

I created different forms. {33.98}

我過去曾經創造了各種不同的形象。

“I created, in the past, [the forms of]

「我在過去創造了」

Maheśvara, Śakra, Brahmā, and others;

大自在天、帝釋天、梵天等眾多形象。

Viṣṇu, Dhanada, and Nairṛta ; [F.241.b] [F.258.b]

毗紐天、財天和羅刹天；

And also the different forms of the grahas. {33.99}

以及執曜的各種形象。

“With their minds full of great compassion,

「用大慈悲心充滿其心，

They are objects of refuge for beings.

他們是眾生的皈依處。

Gradually, I establish these beings

我逐漸地使這些眾生得以確立。

In a state of peace. {33.100}

在安寧的狀態中。{33.100}

“I wander throughout saṃsāra,

「我在輪迴中遊歷，

Observing beings over long periods of time.

長期觀察眾生。

Being of the nature of the mantra,

具有咒語本質的存在，

I bring the fulfillment of their needs. {33.101}

我為他們帶來所有需求的圓滿成就。

“While wandering from birth to birth,

「在生死輪迴中漂泊遊蕩時，

I propagate, relying in the lineage of the Buddha,

我依靠佛陀的傳承而傳播。

Mantric rituals that represent

代表咒語儀式的

The gradual knowledge of the mantras. {33.102}

咒語的逐步智慧。{33.102}

“For me, there is neither a creator,

「對我來說，既沒有創造者，

Nor an owner.

也沒有擁有者。

Always relying on the lineage,

始終依靠傳承。

I have realized the ultimate awakening. {33.103}

我已經實現了究竟覺悟。{33.103}

“I am at ease, un-aging, peaceful,

「我安樂、不衰老、寧靜，

Free from worry, pure, and benevolent.

遠離憂慮，清淨，善良。

I have reached the peace of nirvāṇa

我已經達到涅槃樂

And liberation from the fetters of birth. {33.104}

以及從生死束縛中的解脫。{33.104}

“Presently, the wheel that holds fast to the ultimate reality

「現在，堅持究竟實的輪

Is made to roll on,

被推動而轉動，

As I teach this manual

當我教導此儀軌時

That explains mantras at length.

這詳細解說了咒語。

The reciter must not misuse

念誦者不可濫用

This manual of rites in any of its details. {33.105}

這個儀軌的任何細節都不得濫用。{33.105}

“Whatever worldly mantras there are,

「無論有什麼世俗的咒語，

Their rituals have been taught accordingly.

它們的儀軌已經相應地被傳授了。

All these [mantras] should be worshiped and honored,

所有這些【咒語】都應當被禮拜和尊敬，

Without any contempt whatsoever.

不應該有任何輕視。

Consequently, the practitioner of mantra

因此，咒語的修行者

Must also not disregard their [respective] rituals in any detail. {33.106}

也不應該在任何細節上輕視它們的儀式。{33.106}

“As for applying the knowledge of signs

關於運用徵兆的智慧

That has been taught as the science of astrology,

這被教導為占星學的科學。

One should not interpret these [signs] incorrectly.

不應該對這些[徵兆]做出錯誤的解釋。

They have been taught for good purposes, {33.107}

它們被教導是出於善良的目的，{33.107}

“So that mundane pursuits, such as

「為了世間的追求，例如

The preparation of power substances and other medicines,

力量物質的製備和其他藥物，

Or the healing [remedies] for the eyes, can succeed‍—

或者眼睛的療癒[療法]能夠成功——

They are thus described as beneficial. {33.108}

因此它們被描述為有益的。{33.108}

“The sayings of the victorious ones, adorned with the stanzas of benediction,

「勝者的言教，以祝願的詩句所莊嚴，

Recommend the auspicious [settings].

推薦吉祥的環境。

One should choose a day during a bright fortnight

應該在光明的半月期間選擇一個日子

Recommended as the best and indicated by auspicious signs. {33.109}

被推薦為最好的，並且由吉祥的徵兆所指示。{33.109}

“With such auspicious and excellent planetary positions,

「在這樣吉祥殊勝的星象位置下，」

One should commence the mantra practice.

應當開始修持咒語。

One should thus choose the auspicious [signs]

因此應當選擇吉祥的徵兆

And avoid the inauspicious. {33.110}

並應迴避不吉祥的[徵兆]。{33.110}

“I myself taught these things in the past;

「我自己在過去教過這些事；」

The mantra reciters should therefore accept them [as true].

真言修行者應該因此接受它們（作為真理）。

Whatever benefits there are in this world

世間中的一切利益

That can be derived from the knowledge of astrology, {33.111} [F.242.a] [F.259.a]

那些可以從占星術的智慧中獲得的利益，

“Or other such benefits‍—

「或其他類似的利益—

Those derived from polity and logic

那些源自政治學和因明學派的智慧

Or those well conceived in the treatises of Nyāya

或者那些在因明學派的論著中精妙闡述的

For the benefit of beings‍— {33.112}

為了眾生的利益。

“I have taught all of this

「我已經教導了所有這些

And the mantra reciters should accept it [as true].

真言修行者應當接受它[為真實]。

This path is the cause of accomplishment;

這條道路是成就的因。

It has been shown by those who know reality. {33.113}

這已被通達實相者所證明。{33.113}

“The entire [Buddhist] canon, as taught by me,

「我所傳授的整部佛法經典，

Is wholly for bringing liberation.

完全是為了帶來解脫。

Because of this, one should follow the path of mantras,

因此，應當修習咒語之道。

As they are the source of accomplishment. {33.114}

因為它們是成就的根源。{33.114}

“The reciter must never, to any extent,

「誦持者絕對不能，在任何程度上，

Employ the mantras the wrong way,

不應當以錯誤的方式使用咒語，

Be they any of the worldly mantras

無論是任何世間的咒語

Or those proclaimed as supreme. {33.115}

或是被宣稱為至高無上的咒語。

“When employing, in any [rites],

當在任何儀軌中使用時，

The supramundane mantras or the divine mantras [of magic],

出世間的咒語或神聖的咒語，

One must not harbor wrong thoughts

一個人不能心中懷有邪念

And must never defile one’s mind. {33.116}

並且決不能污染自己的心。

“One should worship all the mantra [deities]

「應當禮拜所有的咒語[諸尊]

Approved for those who know the right time

對於懂得適當時機的人來說是得到認可的

And taught in the instructions of the Teacher

並在導師的教導中宣說

That are founded on the sameness of all buddhas. {33.117}

這些皆以諸佛的平等性為基礎。

“These deities are the recourse of the victors’ sons;

「這些本尊是勝者之子的皈依處；

They are summoned and caused to enter

他們被召喚並被導入

Into the maṇḍala of the moon-like sages.

進入月輪般的聖人曼陀羅。

They are here taught for those who know the right time. {33.118}

這些教法是為那些懂得恰當時機的人而教導的。{33.118}

“They are always effectual, and if one wishes them to enter,

「它們總是有效的，如果人們希望它們進入，」

One can summon them with mantras.

可以用咒語召喚他們。

One should neither bow to submit to the mantras [deities]

不應該向咒語[本尊]下跪臣服

Of other systems, nor treat them with contempt,

也不應該棄棄其他體系，也不應該輕視它們。

As it is said that the mantras that are debased

如經文所說，被貶低的咒語

Are not unproductive. {33.119}

並非無有效果。

“Whatever worldly mantras there are,

「無論有什麼世俗的咒語，

Reciting them brings inferior results.

誦持它們會帶來下劣的果報。

Although they produce results for reciters,

雖然這些咒語對誦持者產生效果，

They will lead, as far as can be seen, to afflictions. {33.120}

它們將導致煩惱，就如人們所看到的那樣。{33.120}

“When one feels indignant and angry,

「當一個人感到憤怒和生氣時，

One should not harbor wrong thoughts.

不應該心中懷有邪念。

Nor should one indulge in pleasures,

也不應該沉溺於快樂。

As this brings adverse karmic results.

因為這樣會帶來不良的業果。

One must not allow one’s mind

一個人不應該讓自己的心念

To develop such inclinations. {33.121}

而不應該培養這樣的傾向。{33.121}

“One should stick with just one mantra

「應當只持誦一種咒語

And recite it continuously with a focused mind.

應當持續誦唸，並保持心念專注。

One will consequently obtain the full result

由此就能得到完整的成果

As specified in the ritual instructions. {33.122}

按照儀式說明中的規定。{33.122}

“Without allowing the mind to wander,

「不讓心念散亂，

One should recite the same mantra. [F.242.b] [F.259.b]

應當誦持同一咒語。

Mantras accomplished through single-mindedness

通過一心專注而成就的咒語

Will accomplish every purpose. {33.123}

將會成就一切目的。

“One who is distracted in mind and inwardly confused

「心意散亂、內心混亂的人

Will not see success.

將無法獲得成功。

One should instead win the full array of results

反而應當獲得圓滿的一切成果

And a high rebirth. {33.124}

以及殊勝的後世投生。{33.124}

“One whose mind is always pure,

「心意常常清淨的人，

Who trusts in the teachings

誰相信教法

And has faith in the Three Jewels,

並對三寶有信心，

Will obtain the accomplishment as specified.” {33.125}

將會獲得所說明的成就。」{33.125}

33.126This concludes the detailed chapter that explains the knowledge of signs pertaining to the ritual activity procedures, thirty-third in “The Root Manual of Noble Mañjuśrī,” an extensive Mahāyāna sūtra that forms a garland-like basket of bodhisattva teachings.

33.126（結尾）