Chapter 34 第三十四章

34.1At that time the blessed Śākyamuni again directed his gaze at the realm of the Pure Abode and spoke to the divine youth Mañjuśrī as follows: {34.1}

34.1那時，有福報的釋迦牟尼再次將目光轉向淨居天，並對童子文殊師利說如下言語：{34.1}

34.2“Listen, Mañjuśrī, to your most esoteric and secret teaching on your mudrās and mantras. No followers of your mantra path should ever disclose this teaching to people who have no trust and no faith in the doctrine of the Tathāgata; to people who do not have the authorizing samaya or do not maintain the continuity of the lineage of the Three Jewels; to people who are in bad company; to people who do not desire religious merit; to people who interact and mix with evil companions or are surrounded by bad friends; to people who distance themselves from the Buddha’s teaching; to people who have not been instructed by their master and so this manual would bring no results for them; to people, divine youth, who have not been initiated into your supreme and most secret maṇḍala; or to people who do not observe their samaya or who have no connection to the family of the Tathāgata. {34.2}

34.2「文殊師利，你要聽聞你最深秘密的手印與咒語教法。任何修習你咒語之道的追隨者都不應該將此教法揭露給以下這些人：對如來的教導沒有信心和信任的人；沒有授權的三昧耶或未能保持三寶傳承延續的人；與惡劣伴侶為伍的人；不渴望福德的人；與邪惡同伴互動混合或被惡友圍繞的人；遠離佛陀教導的人；未曾接受其上師指導因此此儀軌對他們也不會帶來成就的人；童子啊，未曾被引領進入你最高最秘密曼陀羅的人；或是那些不遵守三昧耶或與如來之族沒有連結的人。」

“One without faith in the Buddha’s teachings

「一個對佛陀的教法沒有信心的人

Is far from realization.

遠離證悟。

One should not teach mudrās

不應該傳授手印

Nor explain the tantra to such a person. {34.3}

也不應向這樣的人解釋密續。{34.3}

“If someone stupefied by ignorance

「如果某人被無明所迷惑

Should disclose them through carelessness, greed, and the like,

如果因為粗心、貪慾等而洩露它們，

The methods and mantras of such an errant reciter

這樣的錯誤修行者的方法和咒語

Will not be accomplished. {34.4}

將無法成就。{34.4}

“One should practice the mudrās

「應當修持手印

And the mantras in seclusion, [F.243.a] [F.260.a]

在隱秘處修持咒語，

Otherwise accomplishment will not come soon,

否則成就將不會很快到來。

And one’s body will decline. {34.5}

否則成就不會迅速降臨，而且自己的身體會衰退。

“One can explain the art (tantra) of mudrās

「可以向那些溫和、具有信心的人解釋手印的密續」

[Only] to those who are gentle, have faith,

只有那些性情溫和、具有信心的人，

Are true to their samaya,

遵守三昧耶的人，

And are advanced in the tantra and mantra. {34.6}

並且在密續和咒語中已有成就。

“One can explain it to those who

「只有對那些溫和、具有信心、守護三昧耶、在密續和咒語上精進的人，才能為他們解說。

Worship the Three Jewels,

禮敬三寶，

Have faith in the doctrine of the victorious ones,

對勝者們的教法有信心，

And know how to apply the procedure. {34.7}

並且懂得如何運用這個儀軌的程序。

“One can explain it to those

可以向那些人解釋它

Who are adorned with bodhicitta

用菩提心莊嚴自己的人

And, familiar with the methods of its generation,

熟悉了它的生成方法，

Always pursue the path to awakening. {34.8}

常常追求覺悟之道。{34.8}

“One can explain the mudrās to those who engage

可以向那些修持咒語和密續的人解釋手印。

In the practice of the mantras and tantras,

在密續咒語的修持中，

Who observe their samaya in regard to the relative and the absolute

誰恪守相對和絕對的三昧耶

And are committed to the great realization. {34.9}

並且致力於偉大的證悟。

“One can explain the mudrās to those who have faith

「可以對具有信心的人講解手印

In the sons of the victorious ones,

在勝者的兒子們中，

In the śrāvakas and the solitary pratyekabuddhas,

在聲聞和緣覺佛之中，

And who understand the results of Dharma practice. {34.10}

並且理解法門修持的成果的人。{34.10}

“One can explain the mudrās to those

「可以向那些人解釋手印，」

Who see phenomena without conceptual contrivance,

那些能夠無造作地看待諸法現象的人。

Who have faith, are free from avarice,

具有信心，遠離吝嗇的人。

And know how to apply the Teacher’s instructions. {34.11}

並且懂得如何運用導師的教導。

“These mudrā seals are themselves sealed.

「這些手印印記本身就是被印封的。

Their exact number is one hundred and eight‍—

它們的確切數量是一百零八—

No fewer and no more than that

不多不少，恰好如此。

Have been proclaimed by the buddhas. {34.12}

已被諸佛所宣說。{34.12}

“[The number of] mantras

「[咒語的]數量

In Mañjuśrī’s manual is the same.

在文殊師利的儀軌中也是如此。

One hundred and eight mantras

一百零八個咒語

Have been taught,

已經被傳授。

As have one hundred and eight mudrās

同樣有一百零八個手印

By the eminent sages in the past. {34.13}

由過去傑出的聖人所制定。

“This number is the standard

「這個數字是標準的

For the mudrās and mantras found in this manual.

這是關於儀軌中的手印與咒語。

It is a treasury of all the buddhas

它是所有諸佛的寶藏

Referred to as a mantra treasury.

被稱為咒語的寶藏。

Mudrās used in combination with mantras

與咒語相結合的手印

Accomplish activities swiftly. {34.14}

迅速成就諸般事業。{34.14}

“Just as a chariot would never roll on

「就如同一輛車子永遠不會在

Without wheels,

沒有輪子，

So also no mantra

同樣地，沒有手印的咒語也無法成就其活動。

Will accomplish its activity without a mudrā.

就像車輛沒有輪子就無法行駛一樣，咒語沒有手印也無法成就其作用。結合手印的咒語才能完成其功德。

Mantras used in combination with mudrās

與手印結合使用的咒語

Accomplish activities swiftly. {34.15}

迅速成就諸事業。

“They can summon everyone within

「他們能夠召喚

The entire triple universe with its gods and asuras,

整個三界及其中的天神和阿修羅，

Let alone accomplish other activities [F.243.b] [F.260.b]

何況成就其他事業

In the cultivated world of humans. {34.16}

在修習成就的人類世界中。{34.16}

“When mudrās and mantras

「當手印與咒語

Are used together and are pure,

一起運用且純淨時，

The results will be seen in real life.

結果會在現實生活中顯現。

They will manifest based on the applied procedure. {34.17}

它們會根據所運用的儀軌而顯現。{34.17}

“They can summon spirits,

「他們能夠召喚靈體，

As well as the eminent victors along and their sons.

以及傑出的勝者和他們的兒子。

There are three accessories that make rites effective:

使儀軌產生效力有三種輔助條件：

Mantras, mudrās, and austere meditation. {34.18}

咒語、手印和嚴格的禪修冥想。

“The reciter can obtain

念誦者能夠獲得

Any accomplishments as desired

任何所欲的成就

If the mantras are sealed with the mudrās,

如果咒語與手印相結合，

And the mudrās with the mantras. {34.19}

還有與咒語相配的手印。{34.19}

“If no mantra is without a mudrā

「如果沒有手印的咒語不存在

And no mudrā without a mantra,

沒有不帶手印的咒語，也沒有不帶咒語的手印，

The mudrās thus employed along with the mantras

這樣使用的手印配合著咒語

Will accomplish every activity. {34.20}

將成就一切事業。{34.20}

“Mutually they produce results,

相互而產生成果，

Which arise in mutual dependence.

相互依存而產生的。

If the practitioner applies them in tandem,

如果修行者同時應用它們，

There is no activity that could not be accomplished. {34.21}

沒有任何活動是不能成就的。{34.21}

“All mantras will succeed if used along with mudrās

所有咒語若配合手印使用，就能夠成就。

By those endowed with a physical form.

由那些具有肉身的眾生所行。

The mantra should be employed according to procedure

咒語應當按照儀軌而運用。

And sealed with a mudrā. {34.22}

並用手印加持。{34.22}

“Even if one were to cross all the worlds

即便一個人能夠超越所有世界

From the pinnacle of existence down to Avīci Hell,

從存在的最高境界一直到無間地獄，

There is no such place from where a being

沒有任何地方是某個眾生無法從那裡被成功召喚來的。

Could not be successfully summoned, {34.23}

都無法被成功召喚，{34.23}

“Nor a place where a being could not be controlled

「也沒有一個地方是不能控制眾生的」

Even though they had not been summoned.

儘管他們未曾被召喚。

Nor is there any being

沒有任何眾生

Able to resist [this ritual]. {34.24}

能夠抵抗這個儀式的。{34.24}

“Even bodhisattvas of great power can be summoned

「即使是具有大威力的菩薩也能被召喚

And induced to speak if the procedure is followed.

如果按照儀式進行，他們會被誘導而說話。

They are unable to invalidate the protection procedure

他們無法使儀軌的保護程序失效

Or thwart the successful outcome of a rite,

或是阻撓儀軌的成功成就，

Even if they are established

即便他們已經確立

On the tenth level. {34.25}

在十地上。

“Beings who rely on mantras and mudrās

依靠咒語和手印的眾生

Are unassailable by any spirits.

不會被任何鬼神所傷害。

. . . . . . . . . . . . . . . . . .

段落沒有可翻譯內容。

. . . . . . . . . . . . . . . . . .

依靠咒語和手印的眾生不會被任何靈體侵擾。 . . . . . . . . . . . . . . . . . . 當作為儀軌的一部分被運用時

When employed as part of the procedure

當被運用作為儀式程序的一部分時

Mudrās become a source of protection. {34.26}

手印成為保護的來源。{34.26}

“They accompany all the mantras

「它們伴隨著所有的咒語」

And can be seen [used] with each of them.

並且可以與每一個手印搭配使用。

So, too, each mudrā is accompanied by a mantra‍—

同樣地，每一個手印都配合著咒語——

They belong one with the other. {34.27}

它們彼此相屬。{34.27}

“If the procedures involving form and recitation

「如果涉及形象與誦持的儀軌程序

Are employed in the rites of homa,

若在護摩的儀軌中運用這些涉及形象與誦持的步驟，

They will be a source of accomplishment;

它們將成為成就的來源；

The mudrās are assigned to the mantras. {34.28}

手印對應於咒語。{34.28}

“For someone who is constantly engaged in

「對於經常從事於

And always relies on the recitation of mantras,

並且總是依靠誦持咒語，

All the mantras will be effective.

所有的咒語都將發揮效用。

The words of the sages are not spoken in vain‍— {34.29}

聖人的言語絕非虛妄而說——

“Those who distort

「那些扭曲

The teachings of all the buddhas

所有諸佛的教法

Will never be able to apply [F.244.a] [F.261.a]

永遠無法實踐咒語的藝術。

The art of mantras correctly.

正確地修習咒語之法。

Those who apply the teachings [correctly]

正確運用教法的人

Follow the procedure complete with the mantra and the mudrā. {34.30}

要依照完整的程序，運用咒語和手印來修持。{34.30}

“I say this, Mañjuśrī, divine youth,

我這樣說，文殊師利童子，

Again and again, that

再三再四地，那個

A mudrā, when complemented by a mantra,

手印配合咒語時，

Is a source of benefit. {34.31}

是利益的來源。{34.31}

“I applaud the result derived from this king of manuals,

我讚歎從這部儀軌之王所獲得的成果，

Which is to ferry [beings] out of [saṃsāra].

這是用來將眾生渡出輪迴的。

The art of mudrās constitutes

手印的藝術構成

The most secret boon for the world.” {34.32}

世間最密的加持。

Then, smiling softly,

然後，微微含笑，

The divine youth who is the origin of everything,

一切的根源童子，

Clever, glorious, and forbearing,

聰慧、光榮且忍耐的，

With the form of a young boy,

以童子的形象，

The bodhisattva of great courage

偉大勇氣的菩薩

Established on the tenth level, said, {34.33}

住於十地，說道，{34.33}

“Please explain, O supreme of sages,

「請為我們開示，至高的聖人啊，

The buddha Friend of the Sun,

太陽友佛陀，

[Why it is] that you, O Blessed One,

為什麼您，世尊，

For the sake of mantras, teach in this world {34.34}

為了咒語的緣故，在此世界中教導

“That which has already been taught to me

「那已經被教導給我的東西

By the fully realized buddhas in the past.

過去已被圓滿證悟的佛陀所教導。

Why is the Lion of the Śākyas

為什麼釋迦獅子

Teaching it [again] now?

現在又再次教導它呢？

This uncertainty is born [in me],

這種疑惑在我心中生起，

So please explain [this], O supreme sage!” {34.35}

請為我解釋這個問題吧，至尊聖者！

The learned one with the sweet voice of a cuckoo

那位學識淵博者，聲音如杜鵑般悅耳動聽

That resembles the powerful voice of Brahmā

那聲音如同梵天的威力充滿的音聲

Replied to the bodhisattva [Mañjuśrī],

文殊師利菩薩回答說，

Who was established on the tenth level, {34.36}

誰已證得十地者，

“Formerly, while wandering

「從前，當我在輪迴中流轉時，

In saṃsāra over many eons,

在輪迴中經歷了許多劫，

I obtained this king of manuals

我獲得了這部儀軌之王

From the sage called Saṃkusuma. {34.37}

從名叫寶華仙的聖者那裡獲得。

“[Wandering] from place to place,

「[輪轉]於各個地方，

I brought about much help for beings.

我為眾生帶來了許多幫助。

Swayed by the power of compassion,

被慈悲的力量所感動，

I formed an aspiration then

我於是發願

That I would become, during the debased eon,

我在末世之中成為至高的佛陀。

The supreme buddha. {34.38}

至尊佛陀。{34.38}

“Having fulfilled the goal of teaching

「圓滿教導的目標後，

And having set the Dharma wheel rolling,

並且已經轉動了法輪，

In the final period

在最後的時期

Before I would pass into nirvāṇa on earth,

在我進入涅槃之前，

I would teach this king of manuals

我將教導這部儀軌之王

In your presence. {34.39}

在你面前。{34.39}

“When I have departed into nirvāṇa

「當我進入涅槃後

And the world that is called Jambu is empty,

而名叫閻浮的世界是空的，

When the Dharma basket of the Teacher

當導師的法藏

Is difficult to find, during the lowest eon,

在最低劣的劫中，法藏難以尋得時，

This king of manuals would fulfill [F.244.b] [F.261.b]

這部儀軌之王將能夠圓滿

The purpose of instructing beings. {34.40}

教導眾生的目的。

“This king of manuals, with its extensive contents,

「這部儀軌之王，其內容廣博，」

Is [now] entrusted to you in particular,

現在特別託付給你。

So that it will be used, at that time,

使得它在那個時候能夠被運用。

For the benefit of beings. {34.41}

為了利益眾生。{34.41}

“At that terrible time,

「在那個可怕的時代，

People will be without Dharma.

人們將沒有法。

Never following any rules,

永遠不遵循任何法則，

The kings will be full of ill will. {34.42}

諸王充滿惡意。{34.42}

“Both humans and nonhuman beings

「人類和非人類的生命

Will all be hostile to the teaching.

都將對佛法產生敵意。

They will destroy the entire Dharma basket

他們將會毀滅整個法藏

That I have taught. {34.43}

我所教授的。{34.43}

“The mantra basket was taught

「咒語法藏被傳授

In order to guide them.

為了引導他們。

It was for you, O divine youth, that I made this aspiration

我為了你，童子啊，才發了這個發願

Throughout inconceivable past eons: {34.44}

貫穿整個不可思議的過去劫。

“ ‘Whatever buddhas, friends of the world, have existed,

「凡是一切諸佛，世間的善友，都曾經存在過，

Who are now in the state of nirvāṇa,

現在已進入涅槃的那些佛陀，

I will strive to spread their doctrine

我將努力弘揚他們的教法

Eon after eon. {34.45}

一劫又一劫。

“ ‘I will travel everywhere

「我將遍歷各地

In the form of a young boy

以年輕男孩的形象

And guide beings

並引導眾生

In the form of the mantra, time after time.’ {34.46}

以咒語的形式，時時刻刻如是。{34.46}

“This aspiration, O divine youth,

「這個發願，啊童子，

I made in the past for you.

我過去為你所發的願。

This has now come to pass, O youth!

這個發願如今已經實現了，童子啊！

This is my instruction to you: {34.47}

這是我對你的教導：{34.47}

“When the buddhafield is empty

「當佛土空無一物時

And people are without refuge,

而眾生沒有庇護。

You should instruct them, as a young boy,

你應該以少年的形象來教導他們。

In the form of the mantra. {34.48}

以咒語的形式。

“You will guide many beings,

你將引導許多眾生，

Granting them every good fortune.

賜予他們一切善緣福報。

At that time, during the debased eon,

那時，在末世的時代裡，

You will grant boons to all beings. {34.49}

你將賜予一切眾生福報。{34.49}

“When I have departed from this world into nirvāṇa,

「當我從此世界進入涅槃之後，」

And the land has become empty,

大地變得空寂。

You will carry on the Buddha’s work

你將繼續佛陀的事業

In the form of a young boy. {34.50}

以少年童子的形象。

“At that time, I will enter nirvāṇa

那時，我將進入涅槃

In the delightful wilderness

在令人喜悅的荒野中

Of the foothills of the Himalayas,

喜馬拉雅山的山麓，

On the bank of the Hiraṇyavatī.” {34.51}

在金色邊河的河岸上。」

34.52This concludes the detailed chapter with the instructions on the procedures enhanced by the stimulus of mudrās, given in response to Mañjuśrī’s inquiry, thirty-fourth in “The Root Manual of Noble Mañjuśrī,” an extensive Mahāyāna sūtra that forms a garland-like basket of bodhisattva teachings.

34.52（結尾）