Chapter 38 第38章

38.1At that time the blessed Śākyamuni again directed his gaze at the realm of the Pure Abode and spoke to Mañjuśrī, the divine youth:

38.1那時，世尊釋迦牟尼復又向淨居天注視，對妙吉祥天童文殊師利說道：

“Listen, Mañjuśrī!

「文殊師利，你要聽著！

“Briefly, there are detailed [teachings on] the characteristics of the mudrās and the mantras, the procedures of the maṇḍalas and the association-based distribution of mudrās therein, and the secret maṇḍala of all the mantra [deities] in all the tantras. {38.1}

「簡而言之，有詳細的手印和咒語的特徵、曼陀羅的儀軌程序和其中基於關聯的手印分配，以及所有密續中所有咒語本尊的秘密曼陀羅。」

“All of them were taught before

"它們全部都在之前被傳授過了

By every buddha of great majesty.

由每一位莊嚴偉大的佛陀傳授。

The exalted function of the mantras

咒語的殊勝功用

Was explained for each of the families

曾為各個家族分別講述過

By the former buddhas from the earliest time

由往昔諸佛

To bring benefit to sentient beings. {38.2}

為了給有情眾生帶來利益。{38.2}

“Having set in motion the mantra wheel,

「轉動咒語輪，

Which constitutes the supreme wheel of the Dharma,

這構成了法的至高輪。

They dissolved into the ultimate reality,

他們融入了究竟實。

Mounted upon the wheel of peace.

安住在和平之輪上。

All these buddhas, very powerful in the world,

這些諸佛在世間都是威力無比的，

Entered the peace [of nirvāṇa]. {38.3}

進入了涅槃的寧靜。

“All this was formerly taught

「這一切從前都被教導過

By the tathāgatas since the beginning of time.

諸如來自從遠古以來就已教導過的。

I, too, will teach it [now] in this final world,

我也將在這個最後的世間教導它，

Putting my trust, Mañju, in you.” {38.4}

我以信心寄託於你，妙。{38.4}

The divine youth Mañjughoṣa,

童子妙音，

Hearing these words

聽聞這些言語

Of the buddha of great splendor,

偉大光輝的佛陀，

Folded his hands before him, {38.5}

合掌恭敬禮拜。

And said to the best of speakers,

然後對最殊勝的說法者說道，

The fully realized buddha, supreme among two-legged beings,

已圓滿證悟的佛陀，是兩足眾生中最殊勝者，

“Teach the Dharma, O sagacious one,

「請為我們宣說法門，啊，智慧的聖者，

To bring benefit to the world! {38.6}

為了利益世間！

“Teach it in a succinct manner, without elaborating,

「請以簡潔的方式傳授，不需要詳細闡述，」

Causing the greatness of its qualities to bear fruit.”

使其功德的偉大得以成熟。

Having said this, [F.270.b] [F.287.b]

Having said this, [F.270.b] [F.287.b] 說完這些話，[F.270.b] [F.287.b]

Mañjuśrī remained silent. {38.7}

文殊師利保持沉默。

The glorious great lord

光輝偉大的主

With a voice as sweet as a cuckoo

用甜蜜如布穀鳥般的聲音

Taught then everything that pertains

隨後傳授一切關於

To the distribution of mudrās in the maṇḍala. {38.8}

於曼陀羅中手印的分配。

Staying above the realm of the Pure Abode,

住在淨居天之上，

The Lion of the Śākyas, the best of men,

釋迦獅子，人中最勝，

The fully realized buddha, [also] taught, at that time,

圓滿成就的佛陀在那時也教導了。

The [relevant] mantra system. {38.9}

相應的咒語體系。

“Listen, Mañjuśrī, divine youth,

「你要聽，文殊師利童子，

About the mudrās with their procedures,

關於手印及其儀式程序，

And about the mantras employed in tantric methods.

以及密續方法中所使用的咒語。

Hear the full account of the greatness of their qualities! {38.10}

聽聞他們的殊勝功德的完整說明！

“First of all, there are signs that indicate

首先，有一些徵兆表明

Whether something is a living being or not;

某物是否為眾生；

[They include] form, actions, behavior,

包括形相、行為、舉止，

And all the gestures and speech. {38.11}

以及所有的手印和言語。

“These gestures may involve both hands, both feet,

這些手勢可能涉及雙手、雙腳，

The head, or the fingers of each hand.

頭部，或者雙手的每一根手指。

All of them were designated as mudrā

它們都被稱為手印

By the primordial buddhas of yore. {38.12}

由往昔的本初佛陀。

“They are the pitcher,

「它們是水瓶，

Parasol, lotus, banner, flag,

傘蓋、蓮花、幡、旗，

Fish, vajra, conch,

魚、金剛杵、螺貝，

Jar, wheel, {38.13}

瓶、輪，{38.13}

“[And the mudrās named after] different weapons and implements‍—

「[以及以]不同的武器和工具[命名的手印]—

As many as there are known in the world‍—

世間所有已知的種類，

Including the mudrā shaped like a blue lotus,

包括形如青蓮花的手印，

All of them are arranged around the maṇḍala. {38.14}

它們全都排列在曼陀羅的周圍。{38.14}

“They are arranged in sequence,

「它們按順序排列，」

As specified in the instructions.

按照指示規定。

Each of them should always be drawn

每一個都應該始終被描繪出來

With its own respective form. {38.15}

根據各自的形狀。{38.15}

“When talking about the mudrās in the maṇḍala,

在談論曼陀羅中的手印時，

They are each placed

它們各自被安置在各自的位置中。

In their own dedicated slot,

在各自的專門位置中，

Where they are known to belong. {38.16}

它們各自放在屬於自己的位置。{38.16}

“In all the maṇḍalas,

在所有的曼陀羅中，

One must use the right mudrā form;

必須使用正確的手印形式。

Cakravartin is thus represented by the wheel.

轉輪王因此以法輪來代表。

If the uṣṇīṣa lord is Sitātapatra, {38.17}

如果肉髻主是白傘蓋佛，

“One should draw a white parasol

應當畫一把白色傘蓋

In the most prominent place in the maṇḍala.

在曼陀羅最顯著的位置。

The Dharma wheel represents the buddhas,

法輪代表諸佛。

And the lotus, the Lotus family . {38.18}

而蓮花代表蓮花部。

“The vajra is said to represent the Vajra family ;

金剛杵據說代表金剛部；

The elephant, the Elephant family;

象徵著象部。

And the jar, the Jewel family.

以及寶瓶，寶部。

These allocations apply to every maṇḍala. {38.19}

這些配置適用於每一個曼陀羅。{38.19}

“The two eminent families, the Celestial and the Noble,

「這兩個殊勝的部族，天界與高貴的，

Should be drawn as the endless knot and swastika respectively.

應該分別繪製為無盡結和卍字。

To represent the distinguished yakṣa family,

為了代表尊貴的夜叉家族，

One should draw a fruit that is a source of phalaja. {38.20}

應當畫一個作為果生來源的果。{38.20}

“To represent Mahābrahmā, one should draw a swan;

為了代表大梵天，應當畫一隻天鵝；

For Śakra, one should draw his thunderbolt.

為了代表帝釋天，應該繪製他的金剛杵。

To represent Maheśvara, one should draw his trident,

要表現大自在天，應該畫他的三股叉。

And in addition, his bull. {38.21} [F.271.a] [F.288.a]

以及他的牛。

“The trident is a three-pointed lance.

「三股叉是三尖的矛。

For Skanda, one should draw a [one-pointed] lance;

對於韋陀天，應當畫一個單尖矛。

For Viṣṇu, a discus;

毗紐天的輪寶；

And for the dānavas, a mace. {38.22}

而大力鬼則持有錘棒。

“The deities have various weapons

這些神祇擁有各種不同的武器

And assume different bodily positions.

並且採取不同的身體姿勢。

They also have different vehicles,

他們也有不同的乘騎。

Which should always be drawn in the center. {38.23}

應該總是在中心繪製。{38.23}

“Conveying their form by means of an image,

「用形象表現他們的形態，

One should draw, in every maṇḍala,

在每一個曼陀羅中，都應該描繪。

One of these [deities],

這些[神祇]當中的一位，

Whichever one is appropriate. {38.24}

無論哪一尊適合的話。{38.24}

“The maṇḍalas taught by the supreme victors

勝者們所教導的曼陀羅

May have one, two, three,

可能有一個、兩個、三個

Or an infinite number [of deities],

或者無限數量的本尊。

Arranged to resemble the rows of an altar. {38.25}

排列成相似祭壇的行列。

“[The deity] indicated for a given maṇḍala

「指定給某個曼陀羅的本尊

Should be placed in the center;

應當被安置在中央；

If [the maṇḍala] is the ‘womb’ of the victors’ family,

如果[曼陀羅]是勝者家族的「子宮」，

One should paint, in the very center, the Buddha. {38.26}

應當在最中央繪畫佛陀。

“One should thus draw the image

「應當這樣描繪形象

Of the Teacher right in the center.

在中央的導師。

Second, one should draw [the deity] of the Lotus family ,

第二，應當畫蓮花部的本尊。

And third, [the deity of] the Vajra family . {38.27}

第三，[金剛部的本尊]。

“Having drawn all of this, one should add,

「畫好了這一切之後，應當加上，

Following the right order, the gods and the asuras,

按照正確的順序，諸天與阿修羅，

And then, filling the entire area,

然後，填滿整個區域，

The yakṣa s, rākṣasas, and humans. {38.28}

夜叉、羅剎和人類。{38.28}

“Next, one should draw,

"接著，應該畫出，"

In the right order, the tīrthikas,

依次序畫出外道，

And also the guardians of the quarters,

以及四方的守護者，

All of them in their respective places. {38.29}

他們都應該在各自的位置上。{38.29}

“In short, one may draw a maṇḍala

簡言之，人可以繪製一個曼陀羅

Starting from a single dot or two,

從一個點或兩個點開始，

Up to infinity, until the quarters are filled

直到無窮無盡，直到四方填滿為止

Up to their farthest limits. {38.30}

直到它們最遠的邊界。{38.30}

“The earth is said to be infinite,

「大地被說為無邊無際，

And so can be the surface of the maṇḍala,

曼陀羅的表面也可以是這樣的。

Starting from a single dot or two,

從一個點或兩個點開始，

And extending over the entire earth. {38.31}

並延伸遍佈整個大地。{38.31}

“Based on the instructions,

「根據儀軌的教導，

The maṇḍala procedure is said to be

曼陀羅的儀式程序據說是

Of three kinds, known as

分為三種，稱為

The highest, the medium, and the lowest. {38.32}

最高的、中等的和最低的。{38.32}

“The highest procedure results in the highest accomplishment.

「最高的儀軌導致最高的成就。

If the procedure is medium, the accomplishment is said to be middling.

如果儀軌是中等的，成就就說是中等的。

The lowest procedure results in an inferior accomplishment,

最下等的修法導致下等的成就，

As was formerly taught by the supreme victors. {38.33}

如同最初由至高勝者所教導的一般。{38.33}

“The supreme victors also explained

勝者們也曾說明

The threefold accomplishment based on mental capacity:

根據心力的三種成就：

Great beings attain great accomplishment,

大菩薩們獲得了大成就。

And the mediocre, the middling.

中等根器者亦然。

The third accomplishment, that of minor beings,

第三種成就，即小眾生的成就，

Is taught for the minor activities. {38.34} [F.271.b] [F.288.b]

是為了小的事業而教導的。{38.34} [F.271.b] [F.288.b]

“When one’s thoughts [are suffused with] faith,

「當一個人的念頭充滿信心時，

One is of the highest capacity and will definitely obtain

一個人具有最高的根器，必定會獲得

Final buddhahood with its attendant rewards

圓滿的佛果及其伴隨的福報

Through merely seeing the maṇḍala. {38.35}

僅僅通過觀見曼陀羅。{38.35}

“Those of the middling mental capacity will attain,

那些具有中等根器的人將會證得、

At that time, the realization of a pratyekabuddha.

那時候，辟支佛的證悟。

The remaining ones, because of their lack of devotion,

其餘的人，因為他們缺乏虔誠心，

Are bound for the state of a śrāvaka. {38.36}

被束縛在聲聞的境界。

“This is not unfruitful, as the proclaimed result

「這不是無果的，如同所宣說的結果」

[Of the śrāvaka path]‍—the peaceful destiny [of nirvāṇa]‍—is exalted.

聲聞道的寧靜終極歸宿涅槃是殊勝的。

If one merely sees the maṇḍala,

如果有人只是看見曼陀羅，

One is bound to attain birth in the divine realms. {38.37}

必定會獲得投生在諸天界的果報。{38.37}

“Similarly, all the excellent mudrās

「同樣地，一切殊勝的手印

And the mantras, in all their vastness,

而那些咒語，在它們的廣大無邊中，

Can be employed in three different ways;

可以用三種不同的方式來運用。

In terms of bringing happiness, they are divided into three categories.

就帶來幸福而言，它們被分為三個類別。

The mudrās and the maṇḍalas having already been described,

手印和曼陀羅已經描述過了，

[Now] the benefits of mantras are being told. {38.38}

現在正在講述咒語的利益。

“Starting from One Syllable,

「從一字明王開始，

And as far as the count goes,

而就其數量而言，

However many [types of] speech

然而有多少種言語

Are known [to be used] in the mantras, {38.39}

都被認識為用在咒語中，{38.39}

“[Whether it is] ordinary speech,

「無論是普通的言語，」

Lamentation, weeping, laughter, wailing,

哀鳴、哭泣、笑聲、號叫、

Or any [other kind of] speaking or talking,

或是任何其他形式的言語或談話，

All of them have their place in the mantras. {38.40}

這些都有它們在咒語中的位置。

“These mantras are of three kinds‍—

「這些咒語有三種——

The same three categories

同樣的三個類別

That have been taught for the maṇḍalas

已為曼陀羅所教導的

Apply also to the mudrās and the mantras. {38.41}

這些咒語也同樣適用於手印和咒語。{38.41}

“The relevant procedures

相關的儀軌程序

Taught by the guides of the world

由世界的引導者所傳授

Are, in the same way, threefold,

同樣地是三種。

And further still, manifold or thousandfold. {38.42}

而且進一步來說，可以是多種多樣的，或者達到千般萬般。

“While being of three kinds, or falling into three categories,

「雖然分為三種，或歸納為三個類別，

They are also twofold, or of infinite types.

它們也是二種，或無限多種。

The mantra is coextensive with the mind

咒語與心無二無別。

And never separate from the mind. {38.43}

永遠不與心分離。{38.43}

“One who employs the mantra,

「運用咒語的人，

Blending it with the mind, will succeed.

將咒語與心相融，就會成功。

Whatever mantras there are in the Tathāgata

無論如來中有什麼咒語

Or the Lotus families, {38.44}

或是蓮花部族的。

“Or those chanted in the Vajra

或者金剛杵中所誦的

Or other families,

或其他眷屬法門，

Including all the worldly mantras,

包括所有世俗的咒語，

All of them arise from the [mind]. {38.45}

它們都從[心]中生起。{38.45}

“If one studiously recites any mantra

「若有人勤誦任何咒語

From the Victor’s family that was taught

從勝者的家族中所傳授的

For the sake of beings by the victors’ sons,

為了被勝者之子所救度的眾生，

One will certainly become a buddha. {38.46}

必定會成為佛陀。

“If one reverently recites

「若有人恭敬誦持

The mantras of the middle category,

中等類的咒語，

One will definitely acquire the family status

一定會獲得菩薩家族的身份

Referred to as pratyekabuddha . {38.47}

稱為辟支佛。{38.47}

“A mantra reciter studiously engaged

一位真言修行者專心致志地從事於

In reciting other mantras,

在誦持其他咒語時，

Such as those taught by the noble śrāvakas

就像由高尚的聲聞所教導的那樣

And the worldly mantras that are essentially virtuous,

而那些本質上是善的世俗咒語，

Will certainly acquire the family status

必然會獲得眷屬的身份

Of a śrāvaka of great power. {38.48}

一位大力的聲聞的家族身份。{38.48}

“Similarly, the rites may be divided [F.272.a] [F.289.a]

同樣地，儀軌可以分為

Into the highest, the medium, and the inferior.

分為最高、中等和下等三種。

The rites of pacifying lead to the realization of a buddha;

平息的儀軌導向佛陀的證悟；

Those of nourishing, to the realization of a rhinoceros-like pratyekabuddha.

修養類的儀軌，則導向證悟如犀牛般的辟支佛。

Those that involve minor mantras

那些包含次要咒語的儀軌

Are said to lead to the realization of a śrāvaka. {38.49}

據說能導向聲聞的證悟。

“In this context, the mind should also

在這個文脈中，心念應該也是

Be regarded as being of three types,

應被視為三種類型，

But can be further subdivided into many,

但可以進一步細分為許多，

Even infinite, types.” {38.50}

無限的各種類型。

38.51This concludes the detailed chapter on all the ritual procedures involving the mudrā and the maṇḍala methods, thirty-eighth in “The Root Manual of Noble Mañjuśrī,” an extensive Mahāyāna sūtra that forms a garland-like basket of bodhisattva teachings.

38.51（結尾）