The Translation
[F.195.b] [B1]
恭敬禮敬所有的佛陀和菩薩！
1.1Homage to all buddhas and bodhisattvas!
1.1敬禮一切佛陀和菩薩！
Thus did I hear at one time. The Blessed One was residing in Rājagṛha at Vulture Peak, together with a great saṅgha of five hundred monks who had all attained great independence, eight hundred billion bodhisattva great beings with only one birth remaining and led by Maitreya, and four hundred billion bodhisattva great beings led by Mañjuśrīkumārabhūta.
如是我聞。一時，世尊住在王舍城靈鷲山，與五百位比丘在一起。這些比丘都已證得大自在，還有八百億位菩薩大士，他們只需再經歷一次生死，由彌勒菩薩率領，以及四百億位菩薩大士，由文殊師利童子率領。
1.2Present in the retinue at that time was Candraprabhakumārabhūta. He had been seated in the assembly, but he now rose from his seat, arranged his shawl over one shoulder, knelt on his right knee, and prostrated at the feet of the Blessed One. With his palms respectfully joined together, he asked, “Blessed One, which activities did the Thus-Gone One previously perform to achieve his definitive light, magnetizing light, motivating light, manifesting light, multicolored light, single-colored light, narrow light, vast light, pure light, utterly pure light, stainless light, utterly stainless light, immaculate light, gradually expanding light, bright light, utterly bright light, boundless light, utterly boundless light, [F.196.a] immeasurable light, utterly immeasurable light, unfathomable light, utterly unfathomable light, swift light, utterly swift light, nonabiding light, groundless light, blazing light, illuminating light, inspiring light, light that leads to perfection, unimpeded light, unwavering light, straight light, light that dwells within the infinite, light displaying the marks of form, light displaying the various marks of form, light displaying the immeasurable marks of form, light displaying the characteristics of blue, yellow, red, and white colors, light displaying the characteristics of violet color, light displaying the characteristics of crystalline color, light displaying the characteristics of the sky’s color, and other such lights? Each of those various lights is manifested mixed with light rays of five colors, and each of those blue, yellow, red, and white lights are manifested mixed with an infinite number of multicolored light rays.”
1.2當時現在眾會中的月光童子也在座。他從座位上起身，整理好披在肩上的衣服，單膝跪地，向世尊的雙足頂禮。恭敬地合掌，問道：「世尊，如來過去修行了什麼樣的善業，才能成就決定光、攝取光、推動光、顯現光、多色光、單色光、狹窄光、廣大光、清淨光、究竟清淨光、無垢光、究竟無垢光、無瑕光、漸次擴展光、明亮光、究竟明亮光、無邊光、究竟無邊光、無量光、究竟無量光、難測光、究竟難測光、迅速光、究竟迅速光、不住光、無根光、熾盛光、照耀光、啟發光、趣向圓滿光、無礙光、不動光、正直光、安住於無邊光、顯現色相光、顯現各種色相光、顯現無量色相光、顯現青黃赤白色特徵光、顯現紫色特徵光、顯現水晶色特徵光、顯現虛空色特徵光，以及其他各種如此的光？這些各種光都混雜五色光線而顯現，且那些青黃赤白色光也都混雜無數多色光線而顯現。」
1.3The Blessed One replied to Candraprabhakumārabhūta in verse:
1.3世尊以偈頌回答月光童子：
“I have achieved those various lights
「我已證得那些各種光明
Since I have abandoned delusion
由於我已經捨棄了癡
Through the causes and conditions
透過因緣條件
Of inconceivable virtuous actions.
無量不可思議的善業。
“Furthermore, I dwell on the path of the buddhas
「再者，我住於佛陀之道
Through a variety of practices,
透過各種修行，
And I manifest those mixed lights
我顯現那些混合的光明
Through the insight of emptiness and nonaction.
透過空性與無為的慧。
“Although external phenomena
「儘管外在的法都是空性的、無自性的，
Are empty and selfless,
空性無自性，
Beyond actions and thoughts,
超越業和念，
They appear with various particular characteristics. [F.196.b]
它們以各種不同的相而顯現。
“The inner body is also
身體也是
Empty, selfless, and beyond action,
空性的、無自性的、超越業行的，
And yet all kinds of sounds
然而各種聲音
Manifest from it.
從中顯現。
“In the same way, I fulfill the wishes of beings
「同樣地，我滿足眾生的願望
In accordance with their inclinations,
按照他們的傾向，
By manifesting lights of countless colors
透過無為的力量，以無數色彩的光明顯現
Through the power of nonaction.
藉著無為的力量。
“Sometimes a single light ray
「有時一道光線
Produces two colors,
生出二種色，
Each displaying
各自顯現
Higher, middle, and lower beams.
高、中、下三種光束。
“Sometimes a single light ray
有時一束光線
Produces three colors,
產生三種色彩，
Each displaying
各各顯現
Higher, middle, and lower beams.
上品、中品、下品的光束。
“Sometimes a single light ray
有時一道光線
Produces four colors,
產生四種顏色，
Each displaying
各自顯現
Higher, middle, and lower beams.
上、中、下的光束。
“Sometimes five colors manifest
「有時會出現五種顏色
From a single light ray,
從一道光線而出，
Each displaying higher, middle, and lower beams;
各各顯現上、中、下光束；
This is the result of pure actions.
這是清淨業的結果。
“Sometimes six colors manifest
「有時六種顏色顯現
From a single light ray,
從一道光線中，
Each displaying higher, middle, and lower beams;
各自展現上、中、下的光束；
This is the result of skillful means.
這是善巧方便的結果。
“Sometimes seven colors manifest
「有時顯現七種顏色
From a single light ray,
從一道光線中，
Each displaying higher, middle, and lower beams;
各各顯現上、中、下光束；
This is the result of virtuous actions.
這是清淨業的結果。
“Sometimes eight colors manifest
「有時候八種顏色顯現
From a single light ray,
從一道光芒，
Each displaying higher, middle, and lower beams;
各自顯現上、中、下的光束；
This is the result of wholesome qualities.
這是善法的結果。
“Sometimes nine colors manifest
有時會顯現九種顏色
From a single light ray,
從一道光線中，
Each displaying higher, middle, and lower beams;
各自呈現出上、中、下的光束；
This is the result of the accumulations.
這是積累的結果。
“Sometimes ten colors manifest
有時十種色光顯現
From a single light ray,
從一道光線，
Each displaying higher, middle, and lower beams;
每一道都展現出上、中、下三種光束；
This is the result of generosity.
這是布施的結果。
“Sometimes twenty colors manifest
「有時顯現二十種色相
From a single light ray,
從一道光芒中，
Each displaying higher, middle, and lower beams;
各自顯現上、中、下三種光束；
This is the result of having guarded discipline.
這是守護戒律的結果。
“Sometimes thirty colors manifest
「有時三十種顏色顯現
From a single light ray,
從單一的光線，
Each displaying higher, middle, and lower beams;
各自顯現出上、中、下的光束；
This is the result of patience.
這是忍辱的果報。
“Sometimes forty colors manifest
「有時候四十種色相顯現
From a single light ray,
從一道光線，
Each displaying higher, middle, and lower beams; [F.197.a]
每一道光都展現出上、中、下三種光束；
This is the result of diligence.
這是精進的結果。
“Sometimes fifty colors manifest
「有時五十種色相顯現
From a single light ray,
從一道光線，
Each displaying higher, middle, and lower beams;
各自顯現上、中、下三種光束；
This is the result of concentration.
這是禪定的結果。
“Sometimes sixty colors manifest
「有時六十種色相顯現
From a single light ray,
從一道光線，
Each displaying higher, middle, and lower beams;
各各展現上中下光束；
This is the result of insight.
這是慧的果報。
“Sometimes seventy colors manifest
「有時七十種色彩顯現
From a single light ray,
從單一的光線，
Each displaying higher, middle, and lower beams;
各各顯現上、中、下三種光束；
This is the result of love.
這是慈的結果。
“Sometimes eighty colors manifest
有時現八十種顏色
From a single light ray,
從一道光線，
Each displaying higher, middle, and lower beams;
各自顯現上、中、下三種光束；
This is the result of compassion.
這是悲的果報。
“Sometimes ninety colors manifest
有時顯現九十種色彩
From a single light ray,
從單一光線中，
Each displaying higher, middle, and lower beams;
各自放射出上、中、下等光束；
This is the result of joy.
這是喜的結果。
“Sometimes a hundred colors manifest
「有時百種色相顯現
From a single light ray,
從一道光線，
Each displaying higher, middle, and lower beams;
各自展現出上、中、下的光束；
This is the result of equanimity.
這是捨的結果。
“Sometimes a thousand colors manifest
有時呈現千般色彩
From a single light ray,
從一道光線，
Each displaying higher, middle, and lower beams;
各各顯現高、中、下光明。
This is the result of the display of qualities.
這是諸法性質顯現的結果。
“Sometimes ten thousand colors manifest
有時候十萬種顏色顯現
From a single light ray,
從單一光線中，
Each displaying higher, middle, and lower beams;
各自展現出上、中、下三層的光束；
This is the result of the accumulation of merit.
這是功德積累的結果。
“Sometimes ten million colors manifest
「有時十百萬種色光顯現
From a single light ray,
從一道光線，
Each displaying higher, middle, and lower beams;
各自顯現上、中、下三種光束；
This is the result of trust.
這是信心的結果。
“Sometimes twenty million colors manifest
有時出現二千萬種顏色
From a single light ray,
從單一光線中，
Each displaying higher, middle, and lower beams;
各自展現上、中、下三種光束；
This is the result of rejoicing.
這是隨喜的結果。
“Sometimes thirty million colors manifest
「有時三千萬種色彩顯現
From a single light ray,
從一道光線，
Each displaying higher, middle, and lower beams;
各自顯現高、中、下的光束；
This is the result of pliancy.
這是柔軟性的結果。
“Sometimes forty million colors manifest
有時四千萬種顏色顯現
From a single light ray,
從一道光線中，
Each displaying higher, middle, and lower beams;
各各顯現上、中、下光束；
This is the result of reverence toward the Buddha.
這是對佛的恭敬所產生的結果。
“Sometimes fifty million colors manifest
「有時五千萬種顏色顯現
From a single light ray,
從一道光線，
Each displaying higher, middle, and lower beams;
各自分別顯現上、中、下三種光束；
This is the result of reverence toward the Dharma. [F.197.b]
這是對法的恭敬所產生的結果。
“Sometimes sixty million colors manifest
有時候六千萬種顏色顯現
From a single light ray,
從一條光線中，
Each displaying higher, middle, and lower beams;
各自顯現出上、中、下的光芒；
This is the result of reverence toward the Saṅgha.
這是對僧伽的恭敬所產生的結果。
“Sometimes seventy million colors manifest
有時會顯現七千萬種光色
From a single light ray,
從一道光線，
Each displaying higher, middle, and lower beams;
各自展現出上、中、下三種光束；
This is the result of respect for discipline.
這是敬戒的結果。
“Sometimes eighty million colors manifest
「有時候八千萬種顏色顯現
From a single light ray,
從一道光芒中，
Each displaying higher, middle, and lower beams;
每一道都顯現出上、中、下三種光束；
This is the result of respect for concentration.
這是敬定的果報。
“Sometimes ninety million colors manifest
有時九千萬種色彩顯現
From a single light ray,
從一道光線中，
Each displaying higher, middle, and lower beams;
各自展現出上、中、下三種光束；
This is the result of affection toward everyone.
這是對所有眾生的慈愛所產生的結果。
“Sometimes a hundred million colors manifest
「有時候會顯現出一百萬種顏色
From a single light ray,
從一道光線中，
Each displaying higher, middle, and lower beams;
每一束光都展現出上、中、下三層的光芒；
This is the result of carefulness.
這是謹慎的結果。
“Furthermore, many light rays radiate
「而且，許多光線放射
From a single pore;
從一個毛孔中；
I should now tell you the names
我現在應該為你說明這些句子
Of those various lights.
那些各種光明的句。
“I have a light
「我有一光
Called illumination of pure clouds;
名為清淨雲光明；
It arose from the accumulation
它由善根的積聚而生起
Of boundless roots of virtue.
無邊善根的累積。
“In the past, out of sympathy for all beings
「過去時，出於對一切眾生的同情
Afflicted by various forms of diseases,
受到各種疾病的困擾，
I gave them many kinds of medicine and restored their health;
我給予他們許多種類的藥物，恢復了他們的健康。
I achieved that light through such causes and conditions.
我通過這樣的因緣條件而成就那道光明。
“I have another light
"我還有另一道光明
Called pure eye;
名為清淨眼；
It arose by offering
它由供養而生起
Lamps to the buddhas.
向佛陀供養燈。
“I have another light
「我還有另一種光
Called pure ear;
稱為清淨耳；
It arose by offering them
它透過供養而生起
Melodious tunes.
美妙的樂音。
“I have another light
"我還有另一道光
Called pure nose;
稱為清淨鼻；
It arose by offering them
由供養而生起
Perfumed water.
香水。
“I have another light
「我另有一種光
Called pure tongue;
稱為清淨舌；
It arose by offering them
由供養而生起
Delicacies.
飲食。
“I have another light
「我還有另一種光
Called pure body;
稱為清淨身；
It arose by offering them
這光是由供養它們而生起的。
Clothing.
衣服。
“I have another light [F.198.a]
「我還有另一道光明
Called pure mind;
稱為清淨意；
It arose by continuously
它由不斷地信心於佛陀而生起。
Trusting the buddhas.
對佛陀懷抱信心。
“I have another light
「我有另一道光
Called pure form;
稱為清淨色；
It arose by painting
它由繪畫而生起
The forms of the buddhas.
佛陀的色相。
“I have another light
「我還有另一種光
Called pure sound;
稱為清淨聲；
It arose by continuously
它由不斷地
Praising the Dharma.
讚歎法。
“I have another light
「我另有一種光
Called pure scent;
稱為清淨香；
It arose by continuously
它由持續不斷地產生而起。
Revering the Saṅgha.
恭敬僧伽。
“I have another light
我還有另一束光
Called pure taste;
名為清淨味；
It arose by practicing generosity
它由修習布施而生起
In accordance with beings’ wishes.
符合眾生的願望。
“I have another light
「我還有另一道光
Called pure touch;
名為清淨觸；
It arose by offering
它因供養而產生
Perfumed ointments.
香塗油。
“I have another light
"我還有另一道光
Called pure phenomena;
稱為清淨法；
It arose by embracing
它由於擁抱而生起
All phenomena.
一切法。
“I have another light
「我還有另一道光
Called pure earth;
名為清淨土；
It arose by sweeping the ground
這光是由掃除地面而產生的。
For the Buddha and the Saṅgha.
為了佛與僧伽。
“I have another light
「我還有另一道光
Called pure water;
稱為清淨水；
It arose by offering
由於供養而出現
Springs and wells.
泉水和井。
“I have another light
「我另有一種光明
Called pure fire;
稱為清淨火；
It arose by carrying fire
它因為承載火而生起
And offering it.
並將它供養。
“I have another light
我還有另一種光
Called pure air;
名為清淨風；
It arose through the offering
這是通過供養而出現的
Made by holding fans.
由執持扇子所作成的。
“I have another light
「我還有另一種光
Called pure aggregates ;
稱為清淨蘊；
It arose by offering
它由供養而生起
My body to the buddhas.
我的身體供養給佛陀。
“I have another light
「我還有另一種光
Called pure element;
稱為清淨界；
It arose by continuously
它由不斷地修習慈而產生。
Cultivating love.
修習慈。
“I have another light
"我還有另一道光
Called pure truth;
名為清淨諦；
It arose by permanently
它由持久地生起而來
Giving up lying.
捨離妄語。
“I have another light
「我還有另一種光
Called pure peace;
稱為清淨寂靜；
It arose by continuously
它由持續不斷地
Practicing generosity.
透過持續修習布施而產生。
“I have another light [F.198.b]
我還有另一道光
Called pure sound;
稱為清淨聲；
It arose by proclaiming
它因為宣說而生起
The praises of the buddhas.
佛陀的讚頌。
“I have another light
「我還有另一道光
Called pure recollection;
稱為清淨憶念；
It arose by proclaiming
它由宣說而產生
The praises of absorption.
禪定的讚歎。
“I have another light
「我還有另一種光明
Called pure eloquence;
稱為清淨辯才；
It arose by proclaiming
它由宣說而生起。
The praises of retention.
陀羅尼的讚歎。
“I have another light
「我還有另一道光
Called harmony;
名為和諧；
It arose by settling
它因安住而生起。
Conflicts.
爭執。
“I have another light
我還有另一道光
Called revealing the meaning;
名為顯示義無礙解。
It arose by realizing
它由於證悟而生起
Emptiness.
空性。
“I have another light
我還有另一種光
Called blue color;
名為青色；
It arose by offering
它由供養而生起
Blue lotuses.
青蓮花。
“I have another light
「我還有另一道光
Called yellow color;
叫做黃色；
It arose by offering
由供養而生起
Magnolias.
木蘭花。
“I have another light
「我還有另一道光
Called red color;
稱為紅色；
It arose by offering
因布施而生起
Pearls.
珍珠。
“I have another light
我還有另一種光
Called white color;
稱為白色；
It arose by offering
由供養而生起
Golden parasols.
金色的傘蓋。
“I have another light
「我另有一種光
Called supreme qualities;
稱為最上的品質；
It arose by adorning the buddhas
由莊嚴佛陀而生起。
With many types of colors.
具有許多種類的顏色。
“I have another light
「我還有另一道光明
Called nāga splendor;
稱為龍光明；
It arose by offering
它因供養而生起
Nāga flags.
龍幡。
“I have another light
「我還有另一種光
Called elephant splendor;
名為象光明；
It arose by offering
由於供養而生起。
Elephant flags.
象幡。
“I have another light
「我還有另一種光
Called king of lions;
稱為獅子王；
It arose by offering
它由布施而生起。
Lion flags.
獅子幡。
“I have another light
「我還有另一道光
Called king of bulls;
稱為牛王；
It arose by offering
由施舍而生起
Bull flags.
牛幡。
“I have another light
「我還有另一種光
Called pure moon;
稱為清淨月；
It arose by sweeping
它因掃除而生起
The stūpas of buddhas.
佛陀的塔。
“I have another light [F.199.a]
「我還有另一道光
Called taming the nāgas ;
名為調伏龍。
It arose by offering
它由供養而產生。
Silken streamers.
絹帛。
“I have another light
「我還有另一種光
Called taming the yakṣas ;
稱為調伏夜叉；
It arose through
它由
Proper discrimination.
正確的分別。
“I have another light
「我還有另一道光
Called understanding women;
稱為理解女性；
It arose by abandoning
它由捨棄而生起
The features of women.
女性的特徵。
“I have another light
"我還有另一道光
Called understanding men;
稱為理解男性；
It arose by abandoning
它產生於捨棄
The features of men.
男性的特徵。
“I have another light
我還有另一種光明
Called vajra strength;
稱為金剛力；
It arose through
它從
Pure knowledge of actions.
清淨的業智。
“I have another light
我還有另一種光明
Called revealing emptiness ;
名為顯示空性；
It arose by teaching
它由教法而生起
Karmic ripening to the world.
業果呈現於世間。
“I have another light
「我還有另一道光
Called true realization;
稱為真實的證悟；
It arose by abandoning
由捨離邪見而生起。
Wrong views.
邪見。
“I have another light
我還有另一種光
Called revealing the Buddha’s words;
名為顯示佛的名言；
It arose by proclaiming
它由宣說而生起
The praises of the realm of phenomena.
對法界的讚頌。
“I have another light
「我還有另一道光
Called abandonment of faults;
稱為過失的捨棄；
It arose by proclaiming
它是由宣說信心而生起的
The praises of devotion.
信心的讚頌。
“I have another light
「我還有另一種光明
Called illuminating array;
叫做照明排列；
It arose by proclaiming
它由宣說而生起
The praises of offering lamps.
供養燈的讚歎。
“I have another light
我還有另一盞燈
Called abandonment of craving;
稱為捨棄貪愛；
It arose by proclaiming
它因為宣說而產生
The praises of absorption and insight.
禪定和慧的讚頌。
“I have another light
我還有另一道光
Called abandonment of habitual patterns;
稱為捨棄習氣；
It arose by abandoning
它因為捨棄習氣而生起
The knowledge of the past.
過去的慧。
“I have another light
我還有另一道光
Called abandonment of attachment;
稱為執著的捨。
It arose by praising
它由讚歎而生起
The unborn wisdom.
無生智。
“I have another light
「我另有一種光
Called abandonment of transmigration;
稱為捨輪迴。
It arose by praising
由讚歎而生起
The wisdom of the exhaustion of defilements.
漏盡的智慧。
“I have another light
我還有另一種光
Called abandonment of dwelling place; [F.199.b]
稱為捨棄住處；
It arose by praising
由讚歎而生起
The knowledge of suffering.
苦智的慧。
“I have another light
「我還有另一道光
Called miraculous display of the Buddha;
稱為佛的神變；
It arose by proclaiming
它因為宣說而生起
The praises of miraculous power.
神通的讚頌。
“I have another light
我還有另一種光
Called revealing the nonexistence of name-and-form;
稱為顯示名色無有。
It arose by proclaiming
由宣說而生起
The praises of the bases of miraculous power.
神足的讚頌。
“I have another light
「我還有另一道光
Called devotion to virtuous friends;
稱為對善知識的信心；
It arose by proclaiming
它由宣說而生起
The praises of the nature of realization.
證悟本質的讚歌。
“I have another light
「我還有另一道光
Called past limit of the eye;
名為過去眼的極限；
It arose by proclaiming
它因宣說而生起
The praises of the past limit of the eye.
對過去眼的邊際進行讚頌。
“I have another light
「我還有另一盞光
Called limit of the exhaustion of the eye;
稱為眼盡之滅際；
It arose by proclaiming
它因宣說而生起
The praises of the exhaustion of the eye.
眼盡的讚歌。
“I have another light
「我還有另一種光
Called limit of existence;
稱為有之極限；
It arose by proclaiming
由讚歎而生起
The praises of the absence of existence.
對於無有的讚歎。
“I have another light
「我還有另一種光
Called absence of disintegration;
名為無分散；
It arose by proclaiming
由於宣說而生起
The praises of the absence of cessation.
無滅的讚頌。
“I have another light
我還有另一種光
Called absence of limits;
名為無邊際；
It arose by proclaiming
以宣說而生起
The praises of the absence of limits.
無限光的讚頌。
“I have another light
我還有另一道光
Called absence of marks ;
稱為無相；
It arose by proclaiming
是由宣說而生起的
The praises of the unconditioned.
無為法的讚頌。
“I have another light
「我還有另一種光
Called unchanging;
稱為不變；
It arose by proclaiming
由宣說而生起
The praises of the absence of distinction.
對無分別的讚歎。
“I have another light
「我還有另一種光
Called absence of engagement;
稱為無縛；
It arose by proclaiming
它通過宣說而生起
The praises of the absence of clinging.
對無執取的讚美。
“I have another light
「我還有另一道光
Called absence of origination;
稱為無生起；
It arose by proclaiming
因宣說而生起
The praises of the unborn.
無生的讚歎。
“I have another light
我還有另一種光
Called absence of birth;
稱為無生。
It arose by proclaiming
因宣說生起而顯現。
The praises of the lack of origination.
對於缺乏生起的讚頌。
“I have a light called undefinable
「我有一種光明叫作不可定義的
That ripens all beings. [F.200.a]
它能使一切眾生成熟。
I have a light called reality
我有一種光明，名為真實
That shakes ten million buddha realms.
震動一千萬佛剎。
“I have a light called taming demons
我有一種光叫做降伏魔。
Whose brilliance terrorizes demons.
其樂說無礙解令魔驚恐。
I have a light called banner of merit;
我有一種光明，名叫功德幡；
Those who remember its name will abandon harm.
凡是憶念其名號的人，都會遠離傷害。
“I have a light called powerful banner;
「我有一種光明，名叫威力幡；
Those who remember its name will be free from enmity.
憶念此光名號者，將遠離敵意。
I have a light called peaceful banner;
我有一種光明叫做寂靜幡；
Those who remember its name will rid themselves of attachment.
憶持其名者，將消除執著。
“I have a light called banner of concentration ;
「我有一光名為禪定幡；
Those who remember its name will abandon improper conduct.
憶持其名的人將會捨棄惡行。
I have a light called illustrious banner;
我有一道光，名叫殊勝幡；
Those who remember its name will become famous.
記憶它名號的人將會聞名。
“I have a light called delightful banner;
「我有一道光明，名為喜樂幡；
Those who remember its name will not suffer from torments.
憶念其名者將不會遭受痛苦。
I have a light called pure restraint;
我有一種光明，名叫清淨戒律；
Those who remember its name will abandon improper discipline.
凡記得它名字的人，都會捨棄非律儀。
“I have a light called banner of supreme perfume;
「我有一種光明，名叫最上香幡；
Those who remember its name will be free from impurity.
憶念其名的眾生將會遠離不淨。
I have a light called profound Dharma;
我有一種光，名叫深法。
Those who remember its name will be free from doubts.
那些憶念它名字的人將會遠離疑惑。
“I have a light called groundless;
「我有一光，名曰無根；
Those who remember its name will abandon existence.
那些記住它名字的人會放棄有。
I have a light called freedom from concepts;
我有一種光明，名叫離念；
Those who remember its name will not hold on to anything.
記得這個名字的人不會執著於任何事物。
“I have a light called Mount Sumeru;
「我有光明，名為須彌山；
Those who remember its name will be unshakable.
憶念此光名者，將堅定不移。
I have a light called secret conduct;
我有一個光明，名叫祕密行；
Those who remember its name will be free from clinging.
憶念其名者，將遠離執取。
“I have a light called liberated conduct;
我有一道光名叫解脫行；
Those who remember its name will be free from bondage.
憶念其名者將得解脫於束縛。
I have a light called excellent control;
我有一道光明名叫善調御；
Those who remember its name will be pliant and gentle.
那些憶持此光名號的眾生將會柔軟溫和。
“I have a light called unmoving;
我有一道光明，名叫不動；
Those who remember its name will abandon attachment and clinging.
那些憶念它名字的人會捨棄執著和執取。
I have a light called total restraint;
我有一道光明，名叫完全防護；
Those who remember its name will observe perfect discipline.
那些憶念它名號的人，將會圓滿持守戒律。
“I have a light called actions of manifold virtues;
我有一道光明，名叫眾德業；
Those who remember its name will not be sullied.
記念其名者不為污染。
I have a light called numerous benefits;
我有一種光叫做眾多利益；
Those who hear its name will rid themselves of negativities.
聽聞它的名號的人會消除負業。
“I have a light called vision of supreme knowledge;
我有一道光明，名叫最上智之見；
Those who hear its name will not be deluded.
聽聞此光名號的人將不會迷惑。
I have a light called seeking to benefit; [F.200.b]
我有一種光明，名字叫求益；
Those who hear its name will be free from anger.
聽聞其名號的眾生將遠離瞋恚。
“I have a light called pleasing the mind;
我有一道光明叫作悅心；
Those who hear its name will experience happiness.
聽聞其名的人將獲得安樂。
I have a light called absence of torment;
我有一道光明名為無苦；
Those who remember its name will realize emptiness.
那些憶念它的名字的人將會證悟空性。
“I have a light called absence of essential nature;
我有一道光叫做無性；
Those who remember its name will transcend concepts.
記住它的名號的人將超越概念。
I have a light called absence of reliance;
我有一種光明，名叫無依；
Those who remember its name will be unshakable.
那些憶念它名號的人將堅不可動。
“I have a light called freedom from delusion;
「我有一光明，名為離癡；
Those who remember its name will be free from hesitation.
憶念其名者，將遠離猶豫。
I have a light called baseless;
我有一道名為無根的光明；
Those who remember its name will rid themselves of the darkness of ignorance.
記得它的名號的人，將會消除無明黑暗。
“I have a light called weariness of the inner body;
「我有一道光叫做身體的疲倦；
Those who remember its name will not take rebirth.
記住它的名號的人將不會轉生。
I have a light called absence of grasping;
我有一種光明，叫做沒有執取；
Those who remember its name will abandon language.
憶念其名者，將捨棄語言。
“I have a light called absence of delusion;
「我有一種光明，名叫無癡；
Those who remember its name will be free from verbal expression.
記住這個名號的人，將遠離言說。
I have a light called absence of going;
我有一種光明，名叫無去；
Those who remember its name will foresee the future.
憶念其名者，會預見未來。
“I have a light called total limit;
「我有一光名為總極；
Those who remember its name will know the past.
記得它名字的人將會了知過去。
I have a light called unequaled;
我有一道光名叫無與倫比。
Those who remember its name will realize the absence of defilement.
記念其名者，將證悟煩惱的不存在。
“I have a light called noble attainment;
「我有一種光明，名叫殊勝成就；
Those who remember its name will know what is supreme.
記住它名號的人將認識到最上之義。
I have a light called stainless;
我有一種光明，名叫無垢。
Those who remember its name will abandon clinging.
記念其名者，將捨棄執取。
“I have a light called abandonment of dust;
我有一道光明，名為捨塵。
Those who remember its name will be free from darkness.
憶念其名者，將遠離黑暗。
I have a light called absence of craving;
我有一種光明，名叫無貪愛；
Those who remember its name will give up their reliances.
那些憶念這光明名號的人將會捨棄他們的依賴。
“I have a light called supreme victory;
我有一種光明叫做最上勝利；
Those who remember its name will overcome the proponents of opposing views.
憶念此光明名號的眾生，將戰勝對立見解的倡導者。
I have a light called youthful;
我有一種光明，名叫年輕；
Those who remember its name will accomplish the six actions.
記憶它名號的人將完成六業。
“I have a light called supreme nobility;
「我有一種光叫做最上貴族；
Those who remember its name will gain unimpeded insight.
那些憶念其名號的人將獲得無礙智。
I have a light called swift;
我有一種光叫做迅速；
Those who remember its name will become the most accomplished monks.
那些憶念這光明名號的人，將會成為最成就的比丘。
“I have a light called possessing marks;
我有一種光明，名叫具相；
Those who remember its name will realize the profound Dharma.
那些憶念其名號者，將證悟深法。
I have a light called absence of marks ; [F.201.a]
我有一種光明，名叫無相；
Those who remember its name will rid themselves of pride.
記誦其名的人將消除驕慢。
“I have a light called unborn;
我有一種光明，名叫無生；
Those who remember its name will reach the absence of attainment.
念誦此光名號的人，將達到無所成就。
I have a light called recollecting the Buddha
我有一種光明，名叫念佛。
That is praised by the thus-gone ones.
這是如來所讚歎的。
“By practicing various activities in the presence of many buddhas,
「通過在眾多佛陀面前修習各種活動，
I have attained such a light.
我已經獲得了這樣的光明。
The light rays emanating from the bodies of buddhas
從佛陀身體發出的光芒
Equal in number all the myriads of particles of dust
數量與所有塵粒相等
“Present in all the countless millions of buddha realms
現在於無數百萬的佛剎中存在
As numerous as all the grains of sand present in the ocean.
如同大海中所有的沙粒一樣眾多。
Each of those light rays, as numerous as all those particles,
那些光線之中的每一道，其數量都如同所有塵粒一樣繁多。
Is surrounded by many attendants.
被眾多侍者所圍繞。
“Those light rays manifest as the pure bodies of the thus-gone ones
「那些光芒顯現為如來清淨的身體」
In all the realms where there is no buddha,
在所有沒有佛的地方，
To teach the utterly profound Dharma
為了教導最深奧的法
And thereby establish beings in the state of forbearance.
由此建立眾生於耐心的境界中。
“I have a light called Buddha
我有一種光明，稱為佛。
That causes beings to abide on the path of the buddhas.
使得眾生安住在佛陀的道上。
I have a light called Dharma
我有一種光明叫做法
Whose illumination is immaculate and stainless.
其照耀清淨無染。
“I have a light called Saṅgha
「我有一道光明，名為僧伽
That is praised by the thus-gone ones.
這是被如來所稱讚的。
I have a light called purity
我有一道光明，名叫清淨
That is exalted and hard to find.
這是高尚而難得的。
“I have a light called lotus
我有一種光明，叫做蓮花
That benefits and ripens sentient beings.
那利益成熟眾生。
I have a light called Brahmā ,
我有一種光明，名叫梵天。
And others called Śakra —or god—,
以及其他稱為帝釋天——或天的光。
“moon, nāga , yakṣa ,
月、龍、夜叉、
asura , garuḍa ,
阿修羅、迦樓羅、
king, woman,
國王、女人、
girl, and boy.
女孩與男孩。
“Through their virtuous qualities, those manifold light rays
「通過他們的德行，那些眾多的光線」
Tame each of the beings born with corresponding fortunes,
調伏各自隨相應福報而生的眾生，
Ripening all those countless millions of retinues
成熟所有那些無數百萬的眷屬
Into awakening.
進入菩提。
“I have a light called insight,
「我有一種光明叫做慧，
And others called discipline, love,
還有其他的光叫戒律、慈、
compassion, joy, lamp,
悲、喜、燈、
perfumed ointment, and music.
香油和音樂。
“Those light rays are named
那些光線被命名為
According to their respective activity [F.201.b]
根據它們各自的作用
And were perfected by attracting
並透過吸引而得以圓滿。
Countless beings.
無數眾生。
“I have a light called foremost
「我有一種光明，名叫最殊勝
That is praised by the thus-gone ones
那是被如來所稱讚的
And was perfected
並且得以圓滿成就
By continuously revering the teachings of the Buddha.
通過不斷恭敬佛陀的教法。
“From all his pores, the Buddha emits light rays
「佛從一切毛孔放射光明
As numerous as the beings he beholds,
數量與他所見的眾生一樣眾多，
And each of those light rays
而且每一道光線
Is surrounded by many attendants.
被眾多的侍者所圍繞。
“As he emits those light rays,
當他發出那些光芒時，
The Buddha ripens sentient beings
佛陀使眾生成熟
In accordance with
根據
Their individual inclinations.
各自的根性與傾向。
“Whoever rejoices and feels inspired
「誰若歡喜並感到鼓舞
Upon hearing this teaching on those lights
聽聞了這個光明的教法之後
Must already have heard this discourse
必定已經從過去許多佛陀那裡聽聞過這個教法
From many buddhas in the past.
從過去許多佛陀那裡聽聞過。
“I have a light called exalted
「我有一道光明，名為高尚
That has eight hundred million attendants;
有八百萬侍者。
I achieved this light by offering
我通過供養而成就了這道光明
One verse of praise to the buddhas in the past.
對過去的佛陀的一首讚偈。
“I have a light called absence of sorrow
「我有一種光明，名叫無憂光
That has eight hundred billion attendants;
擁有八百億名隨從。
I achieved this light by recalling
我通過憶念而成就了這道光明
A single teaching of a thus-gone one.
一個如來的教法。
“I have a light called utmost purity
「我有一種光明，名叫最極清淨
That has eight hundred million attendants;
具有八億位眷屬。
I achieved this light
我證得了這光明
By mastering a single absorption.
通過掌握一種禪定而成就。
“In the past, a buddha
「在過去，一位佛
Called Exalted
名為高尚
Appeared in the world.
出現於世間。
His lifespan was immeasurable.
他的壽命是無法衡量的。
“When he first reached awakening,
當他最初證得菩提時，
The assembly that had gathered around him
聚集在他身邊的眾
And to whom he taught the Dharma
他為其教授了法。
Counted eight hundred billion members.
數有八百億眾。
“At that time, in the lands of the great Jambudvīpa,
「那時，在大贍部洲的各個國土裡，
There was a king called Devoted to Words.
有一位國王，名叫言語奉獻王。
He had five hundred sons who were handsome,
他有五百個兒子，相貌英俊美麗。
Beautiful, and pleasant to behold.
容貌美麗，令人悅目。
“Their father, the king,
「他們的父親，國王，
Was a majestic and powerful man
是一位威嚴勢力強大的人
Who had sincere faith
具有純正信心
In the Three Jewels. [F.202.a]
在三寶中。
“Out of reverence,
「出於恭敬，
The king offered to that blessed one
國王向那位世尊供奉。
All the most magnificent gardens
所有最宏偉的園林
That were in his possession.
都獻給了世尊。
“All the walkways
「所有的走廊
That crossed those gardens
穿越那些花園的
Were lined with
環繞著
Eight hundred million trees:
八億棵樹木：
“Magnolia, banyan fig,
木蘭、菩提樹、
Kiṁśuka, goolar fig,
紅花樹、榕樹無花果、
Śiriṣa, aśoka,
合歡樹、無憂樹、
And other such trees.
及其他等樹。
“Those many trees blossomed during both summer and winter;
「那許多樹木在夏季和冬季都開花綻放；
Their branches, fruits, and flowers shone with brilliant colors.
它們的枝條、果實和花朵閃耀著耀眼的色彩。
The sweetest fragrances arose from them
從中散發出最甘甜的香氣。
And perfumed the body of the Thus-Gone One.
並香熏如來的身。
“All the monks had a golden color.
「所有的比丘都有金色的身。
They were all sitting in front of those trees.
他們都坐在那些樹的前面。
They had all attained retention
他們都已證得陀羅尼。
Through great exertion.
透過大精進。
“At that time, out of sympathy
「爾時，以慈悲心
For the king, his sons, and the numerous assemblies,
為了國王、他的諸位王子和眾多的集會，
The Thus-Gone One taught them
如來為他們宣說了經教。
The sūtra on the definitive lights.
明確光芒的經。
“When he heard that sūtra,
「當他聽聞那部經時，
The king, overwhelmed with joy,
國王歡喜踊躍，
Proclaimed the praises of the Thus-Gone One
宣說如來的讚頌
In countless verses.
以無數偈頌。
“That great king also offered the Blessed One
那位大國王也向世尊獻上
Eight hundred million magnificent bejeweled parasols,
八百萬個莊嚴的珠寶傘蓋，
Each of them decorated around its edge
其中每一把都在邊緣四周裝飾著。
By garlands of wish-fulfilling gems.
以願寶的花鬘來裝飾。
“Every one of them had the value
「每一個都具有價值
Of eight hundred million coins made of pure gold from the Jambu River.
每一把傘蓋都由閻浮提河純金打造的八億枚金幣的價值所呈現。
Each of those bejeweled parasols was adorned
這些寶石傘蓋每一個都被裝飾著
With tassels made of eight hundred million wish-fulfilling gems.
用八百萬顆如意寶珠製成的流蘇裝飾著。
“Shining with brilliant colors,
「光彩炫耀，
Those wish-fulfilling gems emitted light continuously,
那些如意寶石不斷地放射出光芒，
So that there was no distinction
使得晝夜沒有分別。
Between day and night.
在白天和夜晚之間沒有分別。
“Each of those light rays
「每一道光線
Illuminated a hundred leagues,
照亮百由旬，
And their light shone brilliantly, [F.202.b]
而他們的光芒耀眼奪目，
Eclipsing the sun and the moon.
遮蔽了日月的光輝。
“The four sides of the precious parasols were ornamented
「寶傘的四個側面都裝飾著
With lions and eight hundred million jewel tassels,
以獅子和八億顆珠寶流蘇裝飾著，
As well as eight hundred million garlands
以及八億條花環
Made of precious golden threads.
由珍貴的金絲製成。
“Those sublime bejeweled parasols
那些殊勝的寶飾傘蓋
Were also adorned
也都加以裝飾
With lattices of precious pearls
用珍珠編織的網格裝飾
That intermingled in various ways.
那些以各種方式相互交織。
“Those parasols completely covered the gardens,
那些傘蓋完全遮覆了園林，
And they were themselves surmounted by countless lotus parasols
它們本身被無數的蓮花傘蓋所覆蓋。
Formed by various kinds of flowers
由各種花卉所形成的
Such as jasmine, atimuktaka—also known as mucilinda—
如茉莉花、木槿花——也稱龍樹花——
“Udumbara, and blue lotus flowers.
優曇鉢羅花和青蓮花。
All those parasols were beautified with precious lattices,
這些傘蓋都被裝飾得非常美麗，上面有著珍貴的格子紋飾。
And cloths made of golden threads
還有用黃金線製作的布料
That formed a covering canopy above.
形成了上方的覆蓋華蓋。
“Furthermore, eight hundred million bejeweled thrones
「而且，有八億座珠寶裝飾的寶座
Built with sandalwood, supported by legs made of pure gold,
用檀香木建造，由純金製成的腿支撐，
And decorated with eight hundred million
並用八百萬個
Cushions made of the finest silk were set forth.
鋪設著最上等絲綢製成的坐墊。
“At that time, all types of sentient beings—
「那時，一切眾生——
Up to those residing at the summit of existence—
直至那些住在有之最高峰的眾生—
Had gathered in that place to hear this discourse
集聚在那個地方聆聽這個教法。
From the Thus-Gone One.
來自如來。
“When they heard this discourse,
「當他們聽聞這個教法時，
Gods, nāgas, yakṣas, the kings of the gandharvas,
天神、龍、夜叉、乾闥婆王，
Mahoragas, and asuras
摩睺羅迦和阿修羅
Were overwhelmed with joy.
都歡喜踴躍。
“They proclaimed the praises of the Thus-Gone One
他們宣揚如來的讚德
In eight thousand verses,
在八千個偈頌中，
And all of them made the aspiration
他們都發願要
證得大菩提。
To reach great awakening.
達成大菩提。
“Filled with faith, the gods, the nāgas,
充滿信心的天神、龍，
The asuras, and all the other beings
阿修羅和所有其他眾生
Showered rains of mandārava flowers
降下了曼陀羅華的花雨
And precious pearls as offerings.
以及珍珠作為供養。
“At that time, upon hearing this discourse, [F.203.a]
「那時，聽到此開示，[F.203.a]
All the eight hundred million powerful and majestic great gods
所有八百萬尊威力廣大、莊嚴殊勝的大天神
Were also overcome with joy, and made the aspiration to reach great awakening,
都歡喜踴躍，發願證得大菩提。
‘In the future, may we also achieve such a light!’
「未來，願我們也成就如此光明！」
“At that moment, the Thus-Gone One
「在那時，如來
Knew their thoughts
了知他們的念
And prophesied their awakening in these words:
並用這些名為他們預言了菩提的成就：
‘In the future, you will accomplish buddhahood.’
「未來，你們將證得佛果。」
“At that time, upon hearing this discourse that reveals the lights in full,
「那時，聽聞這部完全顯示光明的教法，
Śakra—lord of the gods—Brahmā, and the eight hundred million members of their retinues
帝釋天——天神之主——梵天，以及他們八億眷屬
Also became overwhelmed with joy, gave rise to the mind set on awakening,
也都歡喜踊躍，發起了菩提心。
And received this prophecy: ‘In the future, you will accomplish buddhahood.’
並得到了這個預言：「在未來，你將成就佛果。」
“At that time, upon hearing this discourse,
「那時，聽聞這部經教，
All the eight hundred million nāgas who had gathered there
所有聚集在那裡的八億龍
Also gave rise to the mind set on awakening
也都發起了菩提心。
And received a prophecy.
並獲得授記。
“At that time, upon hearing this discourse,
「那時，聽聞這個教法，
All the eight hundred million garuḍa kings who had gathered there
所有聚集在那裡的八億迦樓羅王
Observed the five vows
遵守五戒
And also received that prophecy.
並且也獲得了那個授記。
“At that time, upon hearing this discourse,
「那時，聽聞這個教法，
All the eight hundred million gandharva kings who had gathered there
所有在那裡聚集的八億乾闥婆王
Played a hundred thousand musical instruments, making delightful sounds
演奏了十萬種樂器，發出喜樂的聲音
As offerings to the Blessed One, and also received that prophecy.
作為對世尊的供養，並且也獲得了那個預言。
“At that time, upon hearing this discourse,
「那個時候，聽到這個教法，
All the hundred million yakṣa kings developed intense faith
所有的百億夜叉王都生起了强烈的信。
In the pure wisdom of the Buddha,
在佛的清淨智慧中，
And all of them also received the prophecy of their awakening.
他們全部都獲得了菩提的授記。
“Candraprabha, you should know that, at that time,
月光菩薩，你應當知道，在那個時候，
You were the king Devoted to Words,
你是當時的國王，名叫執著於名號。
Who worshiped that blessed one with those various offerings;
誰以那些種種供養禮拜世尊；
Do not think that this was someone else.
不要認為這是別人。
“You have already heard that sūtra in the past,
「你在過去已經聽聞過那部經，
And this is the reason why today,
這就是為什麼到了今天，
In this place, you once again
在這個地方，你曾經再次
Request to hear it.
要求聽聞它。
“After I pass into nirvāṇa, [F.203.b]
「我入涅槃以後，
When the wheels of the sacred Dharma are about to cease,
當聖法的輪轉即將停止時，
Whoever develops faith in these Dharma teachings
凡是對這些法教生起信心的人
Will be able to teach this discourse on a vast scale.
將能夠大規模地傳授這部法教。
“Those who teach this discourse in the future
「在未來教導這部經典的人們
Will be the guardians of my Dharma;
將成為我的法的守護者；
Like leaders guiding many travelers,
如同領導者引領眾多旅者般，
They will be known as guardians of the precious treasure.
他們將被認識為珍寶的守護者。
“Know that those who hear this discourse in the future
「知道那些在未來聽聞此法教的人們」
And become interested for a mere moment will be blessed by the Buddha and Mañjuśrī;
即使只是瞬間生起興趣，也會獲得佛和文殊菩薩的祝福。
They will behold many buddhas, who will entrust secret teachings to them,
他們將看到許多佛陀，這些佛陀會將秘密教法託付給他們。
And their insight will become sharp.
他們的慧會變得銳利。
“Beings who are honest, pliant, and gentle,
「那些誠實、柔軟和溫和的眾生，
Who continuously strive to serve the buddhas,
他們不斷精進努力來侍奉佛陀
Who meditate on selflessness, cultivate love, and develop patience
那些修習無我、培養慈悲、發展忍辱的人
Will be interested in this discourse.
會對此開示感興趣。
“Someone who constantly has a nonvirtuous attitude,
「有人經常懷有不善的態度，
Who insatiably hankers after personal gains,
貪戀個人利益而永不滿足的人，
And who has no interest in being disengaged
並且對於不執著沒有興趣的人
Will not be interested in this discourse.
不會對此法教感興趣。
“Someone who worships the thus-gone ones,
「有人禮拜如來，
Who properly understands the profound and sacred Dharma,
誰能正確理解深奧聖妙的法，
And who trusts in the genuine wisdom of the buddhas
並且對佛陀的真實智慧具有信心
Will be interested in this discourse.
會對這部論述感興趣。
“Someone who is distracted and faithless,
「有人心意散亂且缺乏信心，」
Who repeatedly takes the lives of others, who is hard to tame,
誰反覆奪取他人的生命，誰難以調伏，
And who is enslaved by all the objects of desire
被所有的貪欲對象所奴役的人
Will not be interested in this discourse.
不會對這個教法產生興趣。
“Someone who is always inclined to stay in the wilderness,
「有人經常傾向於留在荒野之中，
Who resides alone with a peaceful mind,
誰獨自居住，具有寂靜的意。
And who is without attachment to gains and friends
不執著於利益和朋友的人
Will be interested in this discourse.
會對此法教產生興趣。
“Someone who follows unwholesome friends,
「跟隨不善的友伴，
Who destroys their own and others’ virtues,
毀壞自己和他人的福德的人，
And who lets their discipline and absorption become greatly corrupted
而且使自己的戒律與禪定大大敗壞的人
Will not be interested in this discourse.
對此法教不會有興趣。
“Someone with pure aspirations
具有清淨根基的人
Who always examines phenomena with insight
經常用慧來審視法的人
And is guarded by virtuous friends
並得善知識護念
Will be interested in this discourse. [F.204.a]
會對此教法產生興趣。
“Someone who is strongly attached to the family household,
「某人對家庭生活執著甚深，
Who seeks others’ favors by giving flowers and fruits,
以花果獻禮來尋求他人歡心的人，
And who is dishonest and cunning
而且心中不誠實、狡詐虛偽
Will not be interested in this discourse.
將不會對此法門感興趣。
“Someone who always recollects the Buddha’s kindness,
「有人經常憶念佛的恩德，
Who yearns for the highest roots of virtue,
誰渴望最高的善根，
And who sincerely dedicates their acts to awakening
並且將自己的行為真誠地迴向於菩提
Will be interested in this discourse.
會對這個教法感興趣。
“Someone who lusts for women and girls
「貪戀女性和少女的人
And always aspires to frolic with women
而且總是渴望與女性嬉樂
Who are adorned in all kinds of splendid garments
被裝飾得華麗莊嚴的人。
Will not be interested in this discourse.
不會對此教法感興趣。
“Someone with a deep mindset who has left all dwellings,
「有著深邃意念的人，已經離棄了所有的住所，
Who is not sullied by objects of desire,
誰不被貪欲的對象所污染，
And who does not deceive others for the sake of food and drink
且不為了食物和飲料而欺騙他人
Will be interested in this discourse.
會對這個教法產生興趣。
“Someone who says to everyone
「有人對每個人說
That it is not a fault to indulge in desires
認為沉溺於貪欲不是過失
And who denigrates the buddhas of the three times
以及詆毀三世佛陀的人
Will not be interested in this discourse.
對此教法將不會有興趣。
“Someone with constant and firm trust
「具有恆常堅定信心的人
Who pursues the Dharma persistently
誰持續追求法的人
And never becomes weary or disrespectful while doing so
並且在這樣做的過程中，永遠不會感到疲倦或不恭敬。
Will be interested in this discourse.
會對此開示產生興趣。
“Someone who craves women,
「有人貪戀女性，
Who constantly keeps objects of his lust in mind
心中時常思念著慾望的對象
Without cultivating insight or benefiting others extensively,
沒有培養慧，也不廣泛利益他人，
Will not be interested in this discourse.
不會對此教誨產生興趣。
“Someone who lives in mountains or forests
「有人住在山林中
And is purified by cultivating insight
並通過修習慧而得到淨化
Without any desire for the most basic necessities
沒有對最基本生活所需的任何貪欲
Will be interested in this discourse.
會對這一法教產生興趣。
“Someone who is always deluded and fails to understand
「某人總是迷惑，未能理解
The past and future limits of the eye
眼的過未邊際
Is bound by the demon of ignorance
被無明魔所束縛
And will therefore not be interested in this discourse.
因此將不會對此教法感興趣。
“Someone who is always free from delusion and understands
「經常遠離癡，並能理解的人
The past and future limits of the eye
眼的過未邊際
Is liberated from demonic bondage
已從魔的束縛中解脫
And will therefore be interested in this discourse.
因此會對這個教法感興趣。
“Someone who is always deluded and fails to comprehend
「總是迷惑而無法理解的人
The existence and nonexistence of the eye’s limit
眼的有無邊際
Is bound by the demon of ignorance
被無明的魔鬼所束縛
And will therefore not be interested in this discourse. [F.204.b]
因此不會對這個教說產生興趣。
“Someone who is always free from delusion and understands
「一個人總是遠離癡，並且理解
The limits of existence and nonexistence of the eye
眼的有無之限
Is liberated from demonic bondage
能從魔眾的束縛中得到解脫
And will therefore be interested in this discourse.
因此會對這個教法產生興趣。
“Someone who is always deluded and does not comprehend
「總是迷惑，不能理解的人
The eye’s characteristics of abiding and disintegration
眼的常住與分散之相
Is bound by the demon of ignorance
被無明的魔障所束縛
And will therefore not be interested in this discourse.
因此將不會對這個教法感興趣。
“Someone who is always free from delusion and comprehends
「有人常遠離癡，能夠理解
The eye’s characteristics of abiding and disintegration
眼的安住與分散之相
Is liberated from demonic bondage
獲得解脫於魔的束縛
And will therefore be interested in this discourse.
因此會對此教法感興趣。
“Know that the same applies
「應當了知亦復如是
To the essential nature of the ear, the nose, the tongue, the body, the mind,
對於耳、鼻、舌、身、意的自性而言，
Forms, sounds, scents, textures, mental phenomena,
色相、聲、香、觸、法，
Earth, water, fire, and air.
地、水、火、風。
“It also applies to matter, sentient beings, suffering,
它也適用於色相、眾生、苦，
The aggregates, the elements, worldly arising, untrue words,
五蘊、十八界、世間生起、虛妄名言，
Desire, anger, ignorance, pride, craving, pretense,
貪欲、瞋恚、無明、驕慢、貪愛、誑，
Vanity, miserliness, envy, deceit, aggression, and so forth.
虛榮、慳、嫉妒、欺誑、害等等。
“Someone who is always deluded and does not comprehend
「總是迷惑而不能理解的人
The limit of the exhaustion of the eye
眼盡滅際
Falls into the experience of worldly beings
墮入凡夫眾生的境界
And will therefore not be interested in this discourse.
因此將不會對此法語感到興趣。
“Someone who is always free from delusion and comprehends
「某個人始終遠離癡，並且領悟
The limit of the exhaustion of the eye
眼盡的滅際
Is free from the experience of worldly beings
遠離世間眾生的經歷
And will therefore be interested in this discourse.
因此會對這個教法感興趣。
“Someone who is always deluded and does not comprehend
「有人時常迷惑，不能理解
The disintegration of the eye
眼的分散
Falls into the experience of worldly beings
墮入世間有情的境界
And will therefore not be interested in this discourse.
因此不會對這個教法產生興趣。
“Someone who is always free from delusion and comprehends
「某人總是遠離癡，並且能夠理解
The disintegration of the eye
眼的分散
Is free from the experience of worldly beings
遠離世間眾生的經驗
And will therefore be interested in this discourse.
因此會對這個教法感興趣。
“Someone who is always deluded and does not comprehend
「有人經常迷惑，不能理解
The disengagement of the eye
眼的離欲
Falls into the experience of worldly beings
墮入世間眾生的經驗
And will therefore not be interested in this discourse.
因此將不會對這個說法感興趣。
“Someone who is always free from delusion and comprehends
「某人始終遠離癡心而能理解
The disengagement of the eye
眼的離欲
Is free from the experience of worldly beings
遠離世間眾生的經歷
And will therefore be interested in this discourse.
因此會對此法門產生參與。
“Someone who is always deluded and does not comprehend
「有人始終迷惑，不能理解
The absence of coming and going of the eye
眼的無來無去
Falls into the experience of worldly beings [F.205.a]
陷入凡夫眾生的境界
And will therefore not be interested in this discourse.
因此將對此教言不感興趣。
“Someone who is always free from delusion and comprehends
「某個人始終沒有癡，並且領悟
The absence of coming and going of the eye
眼的無來無去
Is free from the experience of worldly beings
遠離世間有情的經驗
And will therefore be interested in this discourse.
因此會對這個教法感興趣。
“Someone who does not realize the selflessness of the eye
「不了悟眼的無我
And is always deluded about the essential nature of its exhaustion
對其滅盡的自性始終迷惑不解
Falls into the experience of worldly beings
墮入世間眾生的經驗
And will therefore not be interested in this discourse.
因此將不會對此法門感興趣。
“Someone who realizes the selflessness of the eye
「有人領悟眼的無我
And always understands the essential nature of its exhaustion
並且經常了解其窮盡的自性
Is free from the experience of worldly beings
遠離世間眾生的體驗
And will therefore be interested in this discourse.
因此將對此開示感興趣。
“Someone who does not realize the selflessness of the eye
「不能領悟眼的無我
And is always deluded about the objects of the practice of patience
並且對於忍辱的修行對象常感到迷惑
Falls into the experience of worldly beings
墮入世間眾生的體驗中
And will therefore not be interested in this discourse.
因此將不會對此教法感興趣。
“Someone who realizes the selflessness of the eye
「某人若能了悟眼的無我
And always understands what objects to accept
並且始終了解應當接受的對象
Is free from the experience of worldly beings
遠離了世間眾生的經驗
And will therefore be interested in this discourse.
因此將對此教法產生興趣。
“Someone who does not realize
「有人不覺悟
The essence of the eye’s exhaustion
眼的窮盡的本質
Is unable to accomplish nonabiding discipline
無法成就無住戒
And will therefore not be interested in this discourse.
因此不會對這個教法感興趣。
“Someone who realizes
「有人證悟
The essence of the eye’s exhaustion
眼的窮盡本質
Is able to accomplish nonabiding discipline
能夠成就無住戒
And will therefore be interested in this discourse.
因此會對這個教法感興趣。
“Someone who does not realize
「未曾領悟的人
The essence of the eye’s exhaustion
眼的窮盡之本質
Is unable to accomplish undefiled discipline
無法成就無漏戒律
And will therefore not be interested in this discourse.
因此將對此法說不感興趣。
“Someone who realizes
「有人認識到
The essence of the eye’s exhaustion
眼的窮盡本質
Is able to accomplish undefiled discipline
能夠成就無漏戒律
And will therefore be interested in this discourse.
因此將對這部經典產生興趣。
“Someone who does not realize
「有人不懂得
The essence of the eye’s exhaustion
眼的窮盡之本質
Is unable to accomplish undefiled insight
無法成就無漏的慧
And will therefore not be interested in this discourse.
因此不會對這個教法產生興趣。
“Someone who realizes
Someone who realizes
The essence of the eye’s exhaustion
眼的窮盡本質
Is able to accomplish undefiled insight
能夠成就無漏的慧
And will therefore be interested in this discourse. [F.205.b]
因此將對這個教法感興趣。
“Someone who does not realize the essence of the eye’s exhaustion
「沒有體悟眼的窮盡本質之人
Will always be deluded about the eye’s emptiness;
將永遠對眼的空性感到迷惑。
That person will not give rise to the all-retaining wisdom
那個人不會生起總持智
And will therefore not be interested in this discourse.
因此就不會對此教法產生興趣。
“Someone who realizes the essence of the eye’s exhaustion
「能夠體悟眼的窮盡本質的人
Will always realize the emptiness of the eye;
將永遠證悟眼的空性；
That person will give rise to the all-retaining wisdom
那個人將會生起總持智。
And will therefore be interested in this discourse.
因此會對這個教法產生興趣。
“When someone who realizes the essential nature of the eye’s exhaustion
「當某人證悟眼的窮盡的自性時
Accomplishes the all-retaining wisdom,
成就總持智，
They accomplish the unsurpassed wisdom free of attachment
他們成就了無上智，遠離執著。
And will therefore be interested in this discourse.
因此將對此教法生起興趣。
“Someone who is not interested in this discourse
「不對此法門有興趣的人
And always deluded about the essential nature of the eye’s exhaustion
並且始終對眼的窮盡之自性迷惑不解
Will regress from the state of absorption
將從禪定的境界倒退。
And thus find it hard to attain unsurpassed wisdom.
難以獲得無上智。
“Someone who is strongly interested in this discourse
「有人對這個教法深感興趣
And realizes the essential nature of the eye’s exhaustion
並證得眼滅盡的自性
Will accomplish the state of absorption
將成就禪定的境地
And thus not find it hard to actualize unsurpassed wisdom.
並因此不難實現無上智。
“Someone who realizes the essential nature of the eye’s exhaustion
某人若能了悟眼的自性窮盡
And clearly understands the characteristic of selflessness
並能夠清楚地了解無我的特性
Will always gain trust and freedom from doubts
將常常獲得信心和遠離疑惑
Upon hearing this Dharma teaching.
聽聞這個法的教導。
“Someone free from laziness who diligently contemplates,
「某位沒有懶惰，認真修行的人，
Day and night, the essential nature of the eye’s exhaustion
日夜裡，眼睛疲勞的自性
Will accomplish retention and eloquence
將成就陀羅尼與辯才
And continuously teach this discourse.
並且不斷地講說此法門。
“Someone who contemplates this discourse
「有人思惟此經教
Will perfect the wisdom of emitting light;
將圓滿光明徧放的智慧。
That person will clearly reveal the thus-gone ones
那個人會清楚地顯現如來。
And realize the emptiness of the eye.
並體悟眼的空性。
“The qualities derived from contemplating this discourse
從思惟此法門所獲得的功德
Are more exalted than those
比那些從禮拜所有佛陀而得來的功德更加高尚
Derived from worshiping all the buddhas
源自禮拜所有佛陀
By building a hundred thousand stūpas.
建造十萬座塔。
“The qualities derived from hearing this discourse
「從聽聞此法語所獲得的功德
Are more exalted than those
更加高尚
Derived from worshiping the thus-gone ones’ relics
由禮拜如來的舍利而獲得的功德
By playing a hundred thousand musical instruments.
用百萬種樂器演奏。
“The merit created by honoring this discourse
「尊敬此教法所獲得的功德
Is more exalted than the merit
更加高尚超越了功德
Created by honoring all the sentient beings beheld by the Buddha’s eyes
由尊敬佛眼所見的一切眾生而產生的功德
For countless millions of eons, as if they were thus-gone ones. [F.206.a]
把無數百萬劫作為如來來供養。
“Someone who memorizes a single four-line verse
「有人能夠背誦單一四句偈
From this discourse and teaches it to others
從這個教說中背誦，並向他人傳授
Should be revered
應當受尊敬
As the most compassionate Victor.
作為最慈悲的勝者。
“For a hundred thousand eons in the past,
「在過去的百千劫中，
When I was circling in the three realms,
當我在三界中輪迴時，
I served countless buddhas
我侍奉無數的佛陀
For the sake of this discourse.
為了這部經典的緣故。
“To master this discourse,
「為了掌握這個教法，
At times I lit countless hundreds of thousands of lamps—
有時我點燃了數不盡的成千上萬盞燈——
Each of their wicks measuring about a league—
每一盞燈的燈芯長度大約有一由旬—
And offered those to the great guides.
並將這些供養獻給了大導師。
“I sometimes worshiped the stūpas of thus-gone ones
「我有時禮拜如來的塔
With different types of offerings
用各種不同的供養
Such as garlands of magnolias, jasmine, and aśoka flowers,
例如木蘭花、茉莉花和無憂樹花編成的花環，
And banners and parasols.
還有幡和傘蓋。
“In the past, when I was circling in saṃsāra,
「在過去，當我在輪迴中流轉時，
I practiced charity toward those who asked for favors;
我向那些乞求幫助的人實踐布施。
I sometimes gave them flowers and fruits,
我有時給予他們花朵和水果，
Sometimes bridges, wells, and springs,
有時候橋樑、井和泉水，
“Sometimes elephants and vehicles,
有時施象和車乘，
Sometimes precious steeds and maidens,
有時候給予寶馬和少女，
Sometimes golden thrones and bejeweled tents,
有時候金色的寶座和鑲滿珠寶的帳篷，
And sometimes necklaces and garlands.
有時是項鍊和花環。
“In that way, for all those
「就這樣，為了所有那些
Hundreds of thousands of eons,
數百千劫，
My mind was always free of miserliness
我的意總是遠離慳
For the sake of this discourse. [B2]
為了這部法教的緣故。
“In the past, for the sake of this discourse,
「過去我為了這個教法，
I observed completely pure discipline;
我遵守了完全淨潔的戒律。
I constantly cultivated absorption and insight
我不斷修習禪定和慧。
And practiced generosity toward sentient beings.
並對眾生施行布施。
“In the past, for the sake of this discourse,
「過去時，為了這個教法的緣故，
I never harmed anyone—
我從未傷害過任何人——
Even the vicious ones who threatened me—
連那些威脅我的惡人——
Out of my love for them.
出於對他們的慈。
“In the past, for the sake of this discourse,
在過去，為了這個教法的緣故，
I gave satisfaction
我給予滿足
To all those who came to ask for favors,
對所有前來請求幫助的人。
By fulfilling all their wishes.
通過滿足他們所有的願望。
“In the past, for the sake of this discourse,
「過去時代，為了這部經典的緣故，」
I ornamented mansions
我用珠寶花環裝飾了宅邸
With garlands of jewels
用珍寶花環
And offered those to the buddhas.
並將這些獻給佛陀。
“In the past, for the sake of this discourse, [F.206.b]
我以過去的緣故，為了這部經論，
I worshiped buddhas
我禮拜佛陀
By offering them a variety of jewels
通過供奉各種珍寶
And wish-fulfilling gems.
以及滿願的寶石。
“In the past, for the sake of this discourse,
「過去時，為了這部法門的緣故，」
I always remembered the gracious ones
我常常記住那些仁慈的人
And venerated every single verse
並恭敬供養每一個偈頌
That I heard from them.
我從他們那裡聽聞的。
“In the past, for the sake of this discourse,
「在過去，為了這個教法，」
I revered those who were disciplined
我尊敬那些遵守戒律的人
And always showed respect for them,
並且始終對他們表示尊敬，
Even when I was walking.
即便在我行走的時候。
“When I was circling in saṃsāra in the past,
「當我過去在輪迴中流轉時，
For the sake of this discourse
為了這個教法
I always expressed my gratitude
我常常表達我的感謝
To those who extended even the slightest favor.
對於那些給予我哪怕最微小恩惠的人。
“In the past, for the sake of this discourse,
「過去時，為了這個法，」
I did not seek personal gain and I did not deprecate the Dharma.
我沒有追求個人利益，也沒有貶低法。
Instead, I developed sympathy
反而我培養了同情心
For my relatives and friends, and for all beings.
為了我的親戚和朋友，也為了一切眾生。
“In the past, for the sake of this discourse,
「過去為了這個法義的緣故，」
I became learned and eloquent.
我變得博學且能言善辯。
I did not cling to phenomena
我不執著於法
And had no miserliness regarding the household of friends.
對朋友的家庭沒有慳吝。
“In the past, for the sake of this discourse,
「過去為了這個教法，
Whenever a nonvirtuous thought arose in me,
每當不善的念頭在我心中生起時，
I would never let it develop
我絕不讓它發展。
But immediately confessed it.
我立即就懺悔了。
“In the past, for the sake of this discourse,
「過去的時候，為了這個教法的緣故，
When I was born as a prince,
我出生為王子時，
I faithfully dedicated and offered to the buddhas
我誠心地將所有珠寶、香油和芳香粉末獻給了佛陀。
All my gems, perfumed ointments, and fragrant powders.
我的所有寶石、香油和芬香粉末。
“In the past, for the sake of this discourse,
「過去世中，為了這個教法，
Out of sympathy for prisoners,
出於對囚犯的同情，
I took upon myself, as a physical bail,
我以身體作為擔保而承擔起來，
The many sufferings they experienced.
他們所經歷的許多苦。
“In the past, for the sake of this discourse,
在過去，為了這個教法的緣故，
I renounced the five sense pleasures
我出家放棄了五欲
And always took the precepts
並且始終受持戒律
At the six times of the month.
在每月的六個齋日。
“In the past, for the sake of this discourse,
在過去，為了這個教法的緣故，
I always cultivated patience
我常常修習忍辱
And never gave rise to desirous miserliness,
從不生起貪欲的慳。
Even with respect to my wives.
即使對於我的妻子們也是如此。
“In the past, for the sake of this discourse,
「我在過去為了傳揚這部經法，」
I enriched all destitute beings
我以財富布施濟度了所有貧窮的眾生
By offering them wealth,
通過給予他們財富，
So that they could experience happiness.
為了讓他們能夠體驗安樂。
“In the past, for the sake of this discourse,
「在過去，為了這個教導的緣故，
I always attracted everyone—
我總是吸引所有人——
Mendicants, brahmins,
乞丐、婆羅門，
And all the various other types of beings.
以及各種其他類型的眾生。
“In the past, for the sake of this discourse,
「過去我為了這一番教法，」
I gave generously to those in need,
我慷慨地施捨給那些貧困的人，
Always acting as a great benefactor
始終充當一位偉大的施主
To benefit all beings. [F.207.a]
為了利益一切眾生。
“I sometimes fulfilled
「我有時滿足了
The wishes of sentient beings
眾生的願望
By giving them flowers and fruits,
以花果予以供養，
Without sending anyone away.
沒有遣退任何人。
“When I was practicing generosity in the past,
「當我過去在修行布施的時候，
I constantly maintained an impartial attitude.
我始終保持著公平無偏的態度。
Therefore, with a sense of modesty,
因此，懷著謙遜的心意，
I respectfully practiced generosity toward everyone—
我恭敬地向一切眾生布施——
“Those endowed with the qualities of discipline,
具備戒律品質的人，
Those who observed improper discipline, those who had no sense of shame,
那些遵守非律儀的人，那些沒有慚愧心的人，
And those who had achieved great miraculous power,
以及那些成就了偉大神通的人。
As well as all other ordinary beings.
以及所有其他普通眾生。
“Since I did not distinguish between high and low
「因為我不分高低
When I was practicing generosity in the past,
我過去修行布施時，
I dedicated myself one pointedly to this discourse
我一心一意地將自己奉獻給這個教法。
Without pursuing afflicted states.
不追求被煩惱所染污的狀態。
“At times, in some lands,
「有時，在某些淨土裡，
I annihilated all opposing forces
我消滅了所有的對立力量
And subjugated all the nāgas
並降伏了所有的龍
So that they showered rains in timely ways.
使得他們在適當的時候降下雨水。
“Candraprabha, you should know that, in the pursuit of this discourse,
月光菩薩，你應該知道，在追求這個教法的過程中，
I have undergone austerities for countless lifetimes;
我已經經歷了無數生世的苦行；
Even if these were described for a hundred thousand eons,
即使用百千劫來敘述，
This task would never come to an end.
這個任務永遠不會完成。
“Abide by such a conviction and,
「要堅守這樣的信念，並且
In the future, during the final period,
在未來的末法時期，
Give rise to genuine recollection
生起真實的憶念
And expound this discourse!
並為他人詳細講述這部經典！
“I clearly see the future
我清楚地用我的佛眼看見未來
With my buddha eyes;
用我的佛眼；
I know precisely all the various actions
我清楚地了知所有種種的業。
That will occur.
將會發生。
“I also know all the monks who,
「我也知道所有的比丘，
In the pursuit of unsurpassed wisdom,
在追求無上智的過程中，
Will teach this discourse with minds filled with faith,
將以充滿信心的意念傳講此教法，
As well as all the directions in which this teaching will take place.
以及這部教法將會傳播的所有地方。
“I also know all the thoughts and methods of those who,
我也知道那些人的所有念頭和方法，
In the future, during the final period,
在未來，於末法時期，
Will be interested in this discourse
將會對這個教法產生興趣
Upon hearing it.
聽聞之時。
“I know all the inferior beings
「我知道一切下劣的眾生
Who will not hear this discourse
誰不會聽聞此教法
And who will therefore denigrate
並且因此會貶低
The teachings of the Dharma.
法的教導。
“I will give a prophecy to all the monks and nuns
「我將對所有比丘和比丘尼作出預言
Who cry out of heartfelt longing
以真摯渴望而呼喊的人
When they hear this discourse,
當他們聽到這個法語時，
And they will behold the supreme victors. [F.207.b]
他們將會看見最上的勝者。
“Candraprabha, you should know that,
「月光菩薩，你應當知道，
Through my awakened miraculous power,
通過我覺悟的神通，
I know the purity and the impurity of beings’ minds,
我知道眾生意的清淨與不淨。
And even all their inclinations.
以及他們所有的傾向。
“I know all the qualities of sentient beings,
「我知道眾生的一切特質，
Such as those who are always dedicated to peace and isolation,
例如那些始終奉獻於寂靜和獨處的人。
Dwell in absorptions without any attachment to saṃsāra,
住於禪定，對輪迴毫無執著。
And have permanently abandoned even its habitual patterns.
並且已經永遠捨棄了它的習氣。
“I know which sentient beings will, in the future,
「我知道哪些眾生在未來，
Adhere to untrue teachings,
執著於虛妄的教法，
And which ones
以及哪些有情
Will be devoted to the Buddha.
將皈依於佛。
“Beings who are attached to worldly pleasures
執著於世間享樂的眾生
Will not properly grow the seed of the buddhas’ awakening;
將不會妥善培養佛陀菩提的種子。
Due to such causes and conditions,
由於這樣的原因和條件，
Their practices will deteriorate.
他們的修行會衰退。
“Candraprabha, those who realize the seed of awakening
「月光菩薩，那些證悟菩提種子的人
Are certain to obtain pure, boundless lights.
必定能夠獲得清淨、無邊的光明。
Thus, regard each of the causes and conditions related to such lights distinctly;
因此，應當各別觀察與這樣的光明相關的所有因緣。
You should perceive them all through the power of insight.
你應該通過慧的力量來認知他們。
“Those who abandon unwholesome friends,
「那些舍棄不善友的人，
Who rely on virtuous friends,
依止善知識
And who guard the purity of their discipline
並且守護他們的戒律清淨
Will accomplish the lights of the buddhas.
將會成就佛陀的光明。
“Guard your senses,
「守護你的感官，
Abandon shamelessness and indecency,
捨棄無慚無愧和不端正的行為，
Cultivate virtuous qualities,
培養善良的品質，
And protect sentient beings!
並且保護眾生！
“Stop being involved in conflicts,
停止參與爭執，
Realize emptiness,
證悟空性，
And develop erudition and eloquence
並培養博學和辯才
Without hankering for personal gain!
不要貪戀個人的利益！
“Regard all personal achievements as being like fecal filth
「將所有個人的成就視為如同糞便般的污穢
And do not let the purity of your mind
不要讓你的心意被自私的利益所染污。
Be defiled by the stains of selfish gains; [F.208.a]
不要被自私利益的污垢所染污；
Pursue liberation and you will achieve the unsurpassed goal!
追求解脫，你將成就無上的目標！
“Accomplish the path of the buddhas,
「成就佛陀的道，
Regard the Buddha and reality as being similar,
將佛與真實視為相似。
Always set ablaze the great torch of the Dharma,
常常點燃法的大火炬，
And illuminate all the worlds!
光照一切世界！
“Let your mind be unshakable
讓你的意不可動搖
Like the king of mountains,
如同山王一般，
And eagerly cultivate patience toward everyone,
並且熱切地對一切眾生修習忍辱，
Even when you are insulted or beaten!
即使你被辱罵或毆打！
“Act as a genuine virtuous friend
「應當作為真正的善友
For the sake of sentient beings,
為了眾生的緣故，
Abandon all forms of inferior attitude,
捨棄所有低劣的心態，
And always accomplish pure actions!
並經常成就清淨的業！
“Let your mind be stable,
"讓你的意保持穩定，
Teach the unsurpassed Dharma,
傳授無上法，
And bestow this sacred discourse
並施與此聖妙言教
On the kindhearted!
對善良的人們！
“Those who pursue unsurpassed wisdom
「追求無上智的人們
Are not afraid of saṃsāra;
不畏懼輪迴；
Having abandoned negative deeds,
捨棄了負面的行為，
They will gain the most supreme benefits.
他們將獲得最上的利益。
“As an analogy, Candraprabha, you should know
「譬如月光菩薩，你應該知道
That experts can skillfully handle fire,
就像熟練的專家能夠巧妙地掌控火，
To produce various flavors without being burned,
生產各種香味而不被火燒傷，
While unskilled dilettantes burn their palms when handling fire.
而不善巧的人在接觸火時卻會燒傷手掌。
“Moreover, the disturbed and crazed mind
「再者，擾亂混亂的意
Of someone who has been poisoned
有人中毒
Can be cured by the heat of fire.
可以被火的熱力所治癒。
It is similar for the wise:
對於智慧者也是如此：
“Based on the mind, they see that the mind is empty.
「以意而見意空。
Therefore, although they abide within saṃsāra,
因此，雖然他們住於輪迴中，
They see—based on the eye—that the eye is empty,
他們以眼為基礎而見到眼是空的，
And so they do not cling to the eye.
因此他們不執著於眼。
“Those who understand in that way
「那些以這種方式明白的人
Can dwell on the eyes without causing affliction;
能夠安住於眼而不生起煩惱；
If they see that the eye is empty, they will achieve genuine wisdom,
如果他們領悟眼是空的，他們就會獲得真實的智慧，
And light rays will therefore manifest.
因此光明光線就會顯現。
“If they see that the eye is empty,
如果他們領悟到眼是空的，
They will permanently abandon desire.
他們將永遠遠離貪欲。
Due to this absence of desire,
由於這種貪欲的缺失，
Light rays will manifest.
光明光線將會顯現。
“What is explained here with respect to desire also applies
對於貪欲所說明的內容，同樣也適用於
To all the other afflictions up to anger,
對於所有其他煩惱直到瞋恚，
Ignorance, clinging to “I,” pretense,
無明、執取「我」、誑，
Aggression, miserliness, envy,
害、慳、嫉妒，
“Shamelessness, impatience,
無慚、無愧，
Haughtiness, arrogance, [F.208.b]
傲慢、驕傲，
Pride, deceit,
驕慢、欺誑，
Carelessness, dishonesty, and so forth.
放逸、不誠實等。
“Those who obtain genuine wisdom
「那些獲得真實智慧的人
Realize the eye to be peace.
明白眼是寂靜。
Therefore, light rays will manifest
因此，光明將會顯現
Through this realization.
通過這個證悟。
“Those who have achieved genuine wisdom
那些已經證得真實智慧的人
Are settled in the way of the buddhas,
安住於佛陀的道路中，
And light rays will manifest
光明之光將會顯現
On this basis.
基於此。
“Those who have achieved genuine wisdom
「那些已證得真實智慧的人
Are settled in the methods of the buddhas,
安住於佛陀的方法中，
And light rays will manifest
光明將會顯現
On this basis.
以此為基礎。
“I have never heard of or seen
我從未曾聽聞或見過
Anyone who has permanently abandoned the obscurations
任何已經永遠捨棄了障蔽的人
And accomplished the manifestation of light rays
並成就光明光線的顯現
Without achieving genuine wisdom.
未證得真正的智慧。
“Those who, after realizing genuine wisdom,
「那些在證悟真實智慧之後的眾生，
Permanently rid themselves of the harm of the obscurations
永久地消除了障的損害
And observe this conduct
並且奉持這樣的修行
Will achieve the emanation of light rays.
將獲得光明的放射。
“Those who pursue the conduct of the victors
那些追求勝者之行為的人
And worship the thus-gone ones
禮拜如來
After having trained in this discourse
經過在此教法中的修習之後
Will achieve genuine wisdom and skillful means.
將會獲得真正的智慧和善巧方便。
“Those who have achieved genuine wisdom
「那些已經獲得真實智慧的人
Should worship the buddhas
應當禮拜佛陀
To perfect the emanation of light rays
圓滿光明射線的顯現
Like fruits in the palms of their hands.
如同掌中之果。
“For those who are deluded
「對於那些迷惑的人
About the selflessness of the eye,
關於眼的無我，
The qualities of spiritual training will decline;
精神修行的品德將會衰退；
Those persons will not achieve the emanation of light rays.
那些人將無法成就光線的放射。
“It is those who realize
"就是那些領悟到的人們
The selflessness of the eye
眼的無我
Who accomplish the qualities of virtuous practice;
成就善業的品質之人；
Such persons will achieve the emanation of light rays.
這樣的人將會成就光明的放射。
“Those who realize the limit of the exhaustion of the eye
「那些體悟眼的滅際者
Will also realize the limit of the arising of the ear.
也會證悟耳的生際。
Realizing the limit of the arising of the ear
實現耳的生際
Is known as the quality of great virtuous practice.
被稱為偉大善業的特性。
“Those who do not understand the limit of the eye’s natural state
「那些不懂得眼的自然狀態生際的人
Will also not understand the limit of the arising of the eye;
也不會理解眼的生際。
Those persons will therefore
那些人因此
Not achieve the emanation of light rays.
不能成就光明射發。
“Those who understand the ultimate essence of the eye
「那些理解眼的究竟本質的人
Will also understand the limit of the arising of the eye; [F.209.a]
也將會了解眼的生際。
Those persons will therefore
這些人因此將
Achieve the emanation of light rays.
獲得光明的放射。
“Those who do not properly understand the limit of the eye’s natural state
「那些人如果不能正確理解眼睛的生際
Will also not properly understand the limit of the arising of the eye;
也不能夠正確理解眼生際的邊界。
Those persons will therefore
那些人因此將
</para>
Not achieve the emanation of light rays.
無法成就光明的放射。
“Those who properly understand the limit of the eye’s natural state
那些正確理解眼的生際的人
Will also properly understand the limit of the arising of the eye;
也將恰當地領悟眼生際的限度；
Those persons will therefore
那些人因此將會
Achieve the emanation of light rays.
獲得光明徧放。
“Those who do not directly understand the limit of the eye’s natural state
那些不能直接理解眼的本然狀態的生際的人
Will also not directly understand the limit of the arising of the eye;
也不會直接理解眼的生際。
Those persons will therefore
那些人因此
Not achieve the emanation of light rays.
不能成就光明徧放。
“Those who directly understand the limit of the eye’s natural state
那些能夠直接認識眼睛生際的人
Will also directly understand the limit of the arising of the eye;
也會直接了悟眼的生際。
Those persons will therefore
那些人因此將
Achieve the emanation of light rays.
成就光明的放射。
“Those who do not properly understand the limit of the eye’s natural state
「那些不能恰當理解眼睛自然狀態生際的人
Will also not fully understand the limit of the arising of the eye;
也不會完全理解眼的生際。
Those persons will therefore
那些人因此
Not achieve the emanation of light rays.
不能成就光明之放射。
“Those who properly understand the limit of the eye’s natural state
那些恰當地理解眼的自然狀態之生際的人
Will also directly understand the limit of the arising of the eye;
也會直接理解眼的生際。
Those persons will therefore
那些人因此
Achieve the emanation of light rays.
成就光明徧放。
“Those who do not properly understand the purity of the eye’s natural state
「那些不能正確理解眼的清淨本性的人
Will not properly understand the purity of the ear’s natural state;
不能正確理解耳的清淨自性。
Those persons will therefore
那些人因此
Not achieve the emanation of light rays.
無法獲得光明的放射。
“Those who properly understand the purity of the eye’s natural state
那些正確理解眼的本性清淨之人
Will properly realize the purity of the ear’s natural state;
將能夠正確領悟耳的清淨本性。
Those persons will therefore
那些人因此將會
Achieve the emanation of light rays.
成就光明徧放。
“Know that this also applies
「應當知道，這也同樣適用於鼻、舌、身、意，
To the nose, the tongue, the body, the mind,
鼻、舌、身、意，
Forms, sounds, scents, tastes,
色相、聲、香、味、
Textures, and mental phenomena.
觸和心法。
“It also applies to the elements of earth, water, fire, and air,
它也適用於地、水、火、風這四界，
The world, suffering,
世間，苦，
The aggregates, elements, mundane sense sources,
五蘊、十八界、世間處。
Words, names, and so forth.” [F.209.b]
文字、名相等等。
1.314Then the Blessed One said to Candraprabhakumārabhūta, “Noble son, sentient beings dedicated to the Great Vehicle who wish to perfect this emanation of light rays must accomplish eighty types of accumulation of roots of virtue. What are those eighty? (1) Protecting and recollecting sentient beings, (2) being free of ill will, (3) guarding the purity of one’s discipline without letting it become corrupted, (4) being completely impartial, (5) being free of deceit, (6) being free of miserliness, (7) being free of envy, (8) being free of lustful thoughts, (9) being free of deceitful thoughts, (10) trusting the sacred discourses of the Great Vehicle, (11) being free of attachment and craving regarding power and arrogance, (12) having complete strength of patience, (13) never turning away from one’s aspirations, (14) having a completely pure motivation, (15) staying in the wilderness, (16) not associating with retinues, (17) not being thrilled about personal gains, (18) not being excited about fame, (19) dwelling firmly in the concentrations, (20) displaying the absorption of light rays, (21) sincerely revering those who observe discipline, (22) manifesting the noblest attitude toward those who practice pure conduct, (23) venerating the preceptors and teachers out of respect for the Dharma, (24) understanding the meaning of the sūtras, (25) being expert in teaching, (26) not telling lies, (27) maintaining pure motivation, (28) exerting oneself to create roots of virtue, (29) constantly practicing generosity, (30) fully understanding the activities of Māra, (31) guarding one’s senses firmly, (32) investigating the words, (33) being expert in the ultimate truth, (34) realizing the individual characteristics of the bodhisattva levels, (35) pursuing inexhaustible form, (36) being unconcerned about one’s body and life, (37) teaching to the four retinues, [F.210.a] (38) completely interrupting worldly concerns, (39) abandoning the wrong view that denies future existence, (40) abstaining from teaching those who are untrained and show signs of dishonesty, (41) teaching those who wish to train, to the best of one’s ability and with discernment, (42) not proclaiming the praises of song and music, (43) not proclaiming the praises of ornaments and provisions, (44) correctly engaging in the truths, (45) possessing excellent erudition, (46) giving up drowsiness, (47) exerting oneself in the pursuit of the genuine Dharma, (48) revering the buddhas, (49) giving rise to the mind set on awakening, (50) giving up worldly activities, (51) exerting oneself in the precepts, (52) relying on extraordinary friends out of thirst for the Dharma, (53) untiringly pursuing roots of virtue, (54) being highly interested in monastic ordination, (55) guarding and upholding the Dharma of the buddhas, (56) not engaging in negative actions, (57) having no doubts about the teachings, (58) being skilled in teaching through analogies, (59) revealing and disclosing secrets, (60) tirelessly pursuing great awakening, (61) not forgetting the sūtras one has received, (62) not giving up one’s training, (63) defeating the proponents of opposing views, (64) pursuing the path of renunciation, (65) accomplishing countless activities, (66) gaining certainty about the wisdom of the Dharma, (67) clearly perceiving the principle of causes and results, (68) continuously remaining in saṃsāra, (69) not being attached to the three realms, (70) giving up pride, (71) teaching the presentation of the antidotes to those who have strong conviction, (72) fully understanding the particular instances of future karmic ripening, (73) properly knowing the past limit, (74) not being dependent on others, [F.210.b] (75) diligently accomplishing the practices of abandonment, and (76) perfecting the arrays of the buddhas’ major and minor marks—those are the eighty types of accumulation.
1.314世尊對月光童子說：「聖子，致力於大乘的眾生，如果希望圓滿這種光明徧放的化身，必須成就八十種善根的積累。那八十種是什麼呢？（1）保護和憶念眾生，（2）遠離惡意，（3）守護戒律的清淨而不讓它被破壞，（4）完全平等無偏，（5）遠離欺誑，（6）遠離慳貪，（7）遠離嫉妒，（8）遠離淫慾之念，（9）遠離欺誑之念，（10）信心於大乘的聖教，（11）遠離對權勢和驕慢的執著與貪愛，（12）具足完整的忍辱之力，（13）永不背棄自己的願心，（14）具有完全清淨的動機，（15）安住於荒野，（16）不與眾人結伴，（17）不為個人利益所欣喜，（18）不為名聲所興奮，（19）堅定地安住於禪定，（20）展現光明禪定的吸收，（21）衷心恭敬守戒者，（22）對修習清淨梵行者表現最高的態度，（23）出於對法的恭敬而尊敬戒師和教師，（24）理解經的義理，（25）擅長教導，（26）不說妄語，（27）保持清淨的動機，（28）努力創造善根，（29）持續地修習布施，（30）完全理解魔的活動，（31）堅定地守護諸根，（32）觀察言語，（33）擅長於究竟的諦，（34）認知菩薩地的個別特徵，（35）追求無窮盡的色，（36）對自己的身體和生命不關切，（37）教導四眾弟子，（38）完全斷除世間八法，（39）放棄否定未來存在的邪見，（40）不對未受訓練且表現出不誠實跡象的人教導，（41）對希望受訓練的人以自己的能力和思慮去教導，（42）不頌揚歌曲和音樂的讚美，（43）不頌揚裝飾品和供給的讚美，（44）正確地從事於諦，（45）具備卓越的博學，（46）捨棄昏睡，（47）努力追求真實的法，（48）恭敬諸佛陀，（49）生起趣向菩提的心，（50）放棄世間活動，（51）努力於戒律，（52）出於對法的渴求而依靠非凡的善友，（53）不倦地追求善根，（54）對出家具有高度的興趣，（55）守護和護持諸佛陀的法，（56）不從事負面的業，（57）對教導沒有疑惑，（58）善於通過比喻進行教導，（59）揭示和披露秘密，（60）不倦地追求大菩提，（61）不忘記自己所受的經，（62）不放棄自己的修習，（63）戰勝對立見解的倡導者，（64）追求棄捨的道路，（65）成就無數的活動，（66）獲得對法的智慧的確定，（67）清楚地認知因果的原則，（68）持續地安住於輪迴，（69）不對三界產生執著，（70）放棄驕慢，（71）對具有強烈信心的人教導對治法的呈現，（72）完全理解未來業果成熟的特殊情況，（73）正確地知曉過去的極限，（74）不依賴於他人，（75）勤勉地成就捨棄的修習，以及（76）圓滿諸佛陀的三十二相八十隨形好的序列——這些就是八十種積累。」
1.315“Furthermore, Candraprabhakumāra, those eighty qualities can be included within five qualities. What are those five? (1) Knowing saṃsāra, (2) knowing nirvāṇa, (3) knowing the exhaustion of afflictions, (4) knowing what is supreme, and (5) knowing the fruition of merit.
1.315「而且，月光童子，這八十種品質可以包含在五種品質中。這五種是什麼？（1）了知輪迴，（2）了知涅槃，（3）了知煩惱的窮盡，（4）了知最上之法，以及（5）了知功德的成果。」
1.316“Candraprabhakumāra, those five qualities can further be included within two qualities. What are those two? (1) Being adorned with a pure mind and (2) being adorned with a pure appearance.
1.316「月光童子，那五種品質可以進一步歸納為兩種品質。那兩種是什麼？（1）以清淨的意而莊嚴自己，以及（2）以清淨的相而莊嚴自己。」
1.317“Candraprabhakumāra, those two qualities can further be included within a single quality. What is this quality? Accomplishing the unimpeded liberation of the thus-gone ones.
1.317「月光童子，這兩種品質還可以進一步歸納為一種品質。這是什麼品質呢？就是成就如來的無礙解脫。」
1.318“Furthermore, Candraprabhakumāra, there is another set of eighty qualities, through which one perfects the unimpeded liberation of the thus-gone ones. What are those eighty? (1) Being endowed with the accumulation of generosity, (2) being endowed with vast insight, (3) accomplishing pure discipline, (4) being free from the torment of the afflictions, (5) overcoming pride, (6) speaking with soft words, (7) knowing a variety of topics, (8) knowing those who are virtuous friends, (9) dedicating oneself to the Great Vehicle, (10) donning the armor of diligence, (11) taming sentient beings through one’s behavior, (12) eliminating the doubts of those who have fallen into afflicted states, (13) disparaging nonvirtue and accomplishing wholesome qualities, (14) not associating with nonvirtuous friends, (15) tirelessly creating roots of virtue, (16) giving rise to the mind set on awakening, [F.211.a] (17) engendering diligence, (18) clearly understanding the character of Māra, (19) realizing the truths, (20) worshiping only what is genuine, (21) eliminating doubts, (22) constantly wishing to make sentient beings pass beyond suffering, (23) not clinging to existence, (24) expanding the scope of one’s mind, (25) teaching about shortcomings to beings who engage in nonvirtue, (26) completely abandoning desire, anger, and ignorance, (27) not pursuing sense pleasures, (28) ripening sentient beings, (29) building stūpas of thus-gone ones, (30) developing one’s reverence toward noble beings, (31) associating with and serving those who are grounded in the Great Vehicle, (32) not praising those who follow the Lower Vehicle, (33) staying far away from those who follow the vehicle of the hearers, (34) overcoming opponents, (35) preparing vast offerings and offering them to the blessed buddhas with a noble attitude, (36) achieving unimpeded wisdom, (37) being endowed with perfect eloquence, (38) teaching the authentic Dharma through a variety of analogies, (39) not contradicting the empty essence, (40) not succumbing to laziness while pursuing the Dharma, (41) teaching the profound meaning, (42) possessing the great power of retention, (43) teaching the Dharma but not clinging to it, (44) propagating the Dharma on a vast scale, (45) insatiably guiding beings, (46) perfecting one’s modes of conduct, (47) being endowed with great majesty, (48) being endowed with unimpeded eloquence, (49) being endowed with excellent erudition, (50) not proclaiming the praises of nonvirtuous people, (51) accomplishing virtuous actions, (52) comprehending the aggregates, (53) completely giving up views, (54) realizing the essential nature of causes, (55) transcending the domain of experience, [F.211.b] (56) giving up improper domains, (57) developing intense faith, (58) dwelling on the genuine path, (59) delighting in the Great Vehicle, (60) attracting beings impartially, (61) not being attached to selflessness, (62) not becoming weary about saṃsāra, (63) being dedicated to seeking nirvāṇa, (64) staying in the wilderness because of having few desires, (65) never succumbing to laziness while collecting alms, (66) being content with whatever one gets, (67) giving up shamelessness and indecency, (68) serving the buddhas, (69) staying in the presence of virtuous friends, (70) staying away from those who are not of the same ilk, (71) being sympathetic toward ordinary beings, (72) acting in conformity with sentient beings’ way of behaving, (73) having great faith in the buddhas, (74) abandoning those who are improper vessels, (75) not giving teachings to inappropriate beings, (76) not teaching those who do not ask for it, (77) teaching in a variety of ways to those who ask for it, (78) being disinterested with respect to food, (79) giving continuously and impartially, and (80) giving without holding anything back— Kumāra, those are the eighty qualities through which one achieves the unimpeded liberation of the thus-gone ones.”
1.318「再者，月光童子，還有另外八十種善法，透過這些善法可以圓滿如來的無礙解脫。那八十種是什麼呢？（1）具足布施的積累，（2）具足廣大的慧，（3）成就淨戒，（4）遠離煩惱的折磨，（5）超越驕慢，（6）說話溫和，（7）知曉各種論題，（8）認識善知識，（9）皈依大乘，（10）披上精進的鎧甲，（11）以自己的行為調伏眾生，（12）消除陷入煩惱者的疑惑，（13）貶低不善並成就善法，（14）不與惡知識往來，（15）不懈地生起善根，（16）發起菩提心，（17）生起精進，（18）清楚地理解魔的本質，（19）證悟諦，（20）唯獨供養真實的事物，（21）消除疑惑，（22）恆常希望眾生超越苦，（23）不執著於有，（24）擴展自己的心量，（25）教導從事不善的眾生其過失，（26）徹底放棄貪欲、瞋恚和無明，（27）不追求五欲，（28）成熟眾生，（29）建造如來的塔，（30）增長對聖者的恭敬，（31）親近並侍奉根植於大乘的人，（32）不讚歎追隨小乘的人，（33）遠離追隨聲聞乘的人，（34）克服對手，（35）準備廣大的供養，並以高尚的態度供養世尊佛陀，（36）成就無礙智，（37）具足完美的辯才，（38）透過各種譬喻教導正法，（39）不違背空性的本質，（40）追求法時不屈服於懈怠，（41）教導深遠的義理，（42）具足廣大的陀羅尼力，（43）教導法但不執著於它，（44）廣泛地傳播法，（45）無厭足地引導眾生，（46）圓滿自己的行為方式，（47）具足大威勢，（48）具足無礙的辯才，（49）具足卓越的博學，（50）不讚歎不善之人，（51）成就善業，（52）理解五蘊，（53）徹底放棄見解，（54）證悟因的自性，（55）超越經驗的領域，（56）放棄不當的領域，（57）培養強烈的信，（58）住於正道，（59）歡喜大乘，（60）平等地吸引眾生，（61）不執著於無我，（62）不厭倦輪迴，（63）致力於追求涅槃，（64）因為少欲而住在曠野，（65）乞食時從不屈服於懈怠，（66）對所得的東西知足，（67）放棄無慚和不當的行為，（68）侍奉佛陀，（69）住在善知識的面前，（70）遠離那些與自己不同的人，（71）對普通眾生充滿同情，（72）按照眾生的行為方式而行動，（73）對佛陀有大信，（74）放棄那些不合適的對象，（75）不向不合適的眾生傳教，（76）不向不請求的人教導，（77）以多種方式向請求的人教導，（78）對食物無貪著，（79）持續地平等地布施，（80）不保留地布施——童子啊，這就是八十種善法，透過它們可以成就如來的無礙解脫。」
1.319When he heard that teaching, Candraprabhakumārabhūta became overjoyed and spoke these verses of praise in the presence of the Blessed One:
1.319月光童子聽聞這個教導後，歡喜踊躍，在世尊面前說出以下讚歎的偈頌：
“Since the Thus-Gone One knows
「因為如來知曉
The limit of the exhaustion of the eye,
眼盡的極限，
He displays pure wisdom
他顯現清淨的智慧
And is therefore endowed with pure and perfect lights.
是故具足清淨圓滿的光明。
“Since the Thus-Gone One knows
「因為如來知道
The selflessness of the eye,
眼的無我。
He speaks with a pure voice
他以清淨的聲音說法
And is therefore endowed with the perfect voice of Brahmā. [F.212.a]
因此具足梵天圓滿的音聲。
“Since the Blessed One
「因為世尊
Has benefited sentient beings in the past,
過去利益眾生，
He has perfected pure speech,
他已圓滿清淨的言語。
And he therefore benefits an infinity of worlds.
因此他利益無數的世界。
“Since the Thus-Gone One knows
由於如來知道眼的空性，
The emptiness of the eye,
眼的空性，
He has perfected all-comprehending wisdom,
他已圓滿成就了遍知的智慧。
And therefore displays the Thus-Gone One’s infinite lights.
因此如來顯現無量光明。
“The Buddha knows the characteristics of the eye,
佛知眼的相，
And those particularities are endless;
而那些特殊性是無盡的；
Thus, since the names of wisdom are infinite,
因此，智慧的句是無量的，
The lights displayed by the Thus-Gone One are infinite.
如來所顯現的光明是無量無邊的。
“Since the Buddha knows
「因為佛知道
The gateways of the particular words,
特殊名句的門戶，
He realizes that the eye is empty and beyond words,
他證悟到眼是空性的，超越了名言。
And he therefore displays infinite lights.
因此他展現無量光明。
“Those who contemplate the selflessness of the eye
「那些觀照眼的無我的人
Will realize that the Buddha speaks the truth,
將會領悟到佛陀所說的諦。
And they will therefore display the certainty
因此他們將展現確定性
Of the Thus-Gone One’s lights.
如來光明的確定。
“Since the Blessed One
「既然世尊
Has perfected the most sublime miraculous powers,
已經圓滿成就了最殊勝的神通。
He understands the boundless disintegration of the eye,
他理解眼的無邊分散。
And he therefore benefits all the worlds.
因此他利益一切世界。
“The great compassionate one, foremost among human beings,
大悲者，人中最勝者，
Knows the boundless arising of the eye;
了知眼的無邊生起；
May I too, before long,
願我也不久，
Know the arising of the eye as the Blessed One does!
像世尊那樣，知曉眼的生起！
“In the same way, his knowledge encompasses
「同樣地，他的慧遍滿
The ear, the nose, the tongue, the body, the mind,
耳、鼻、舌、身、意，
Forms, sounds, scents, textures, mental phenomena,
色相、聲、香、觸、法，
Worldly arising, words, names, and so forth.
世間生起、名、句等等。
“The great compassionate one, foremost among human beings,
「那位大悲者，人類中最崇高的一位，
Is endowed with the excellent perfection of generosity;
具足殊勝的布施波羅蜜。
May I too, before long, in the same way as the Blessed One,
願我也如世尊一般，不久之後，
Be endowed with the perfection of generosity!
具足布施波羅蜜！
“The great compassionate one, foremost among human beings,
大悲者，人中最殊勝者，
Is endowed with the excellent perfection of discipline;
具足了殊勝的持戒波羅蜜；
May I too, before long, in the same way as the Blessed One,
願我也在不久的將來，如同世尊一樣，
Be endowed with the perfection of discipline! [F.212.b]
具足持戒波羅蜜！
“The great compassionate one, foremost among human beings,
「大悲者，人中最勝者，
Is endowed with the excellent perfection of patience;
具足了卓越的忍辱波羅蜜；
May I too, before long, in the same way as the Blessed One,
願我也在不久的將來，如世尊一樣，
Be endowed with the perfection of patience!
具足忍辱波羅蜜！
“The great compassionate one, foremost among human beings,
「大悲者，人中最勝，
Is endowed with the excellent perfection of diligence;
具足了殊勝的精進波羅蜜；
May I too, before long, in the same way as the Blessed One,
願我也能夠，不久就像世尊一樣，
Be endowed with the perfection of diligence!
具足精進波羅蜜！
“The great compassionate one, foremost among human beings,
大悲者，人中最勝者，
Is endowed with the excellent perfection of concentration;
具足殊勝的禪定波羅蜜；
May I too, before long, in the same way as the Blessed One,
願我也在不久的將來，如同世尊一樣，
Be endowed with the perfection of concentration!
具足禪定波羅蜜！
“The great compassionate one, foremost among human beings,
大悲者，人中最尊者，
Is endowed with the excellent perfection of insight;
具足了殊勝的般若波羅蜜；
May I too, before long, in the same way as the Blessed One,
願我也於不久之後，猶如世尊般，
Be endowed with the perfection of insight!
具足般若波羅蜜！
“The great compassionate one, foremost among human beings,
「大悲者，人中最殊勝者，
Has attained the excellent and perfect Dharma body;
已經成就了殊勝圓滿的法身；
May I too, before long, in the same way as the Blessed One,
願我也在不久的將來，如同世尊一樣，
Attain the perfect Dharma body!
證得圓滿的法身！
“The great compassionate one, foremost among human beings,
「那位大悲者，人中的首領，
Is endowed with excellent, pure, and infinite forms;
具足了殊勝、清淨、無量的色相；
May I too, before long, in the same way as the Blessed One,
願我也像世尊一樣，不久就能以同樣的方式
Be endowed with pure forms!
具足清淨色相！
“The great compassionate one, foremost among human beings,
大悲者，人中最尊者，
Is endowed with an excellent, pure, and limitless mind;
具足殊勝、清淨、無量的意；
May I too, before long, in the same way as the Blessed One,
願我也能在不久的將來，如同世尊一樣，
Be endowed with a pure mind!
具足純淨的意！
“The great compassionate one, foremost among human beings,
「那位大悲者，人中最殊勝者，
Is endowed with the most excellent and infinite qualities;
具足最殊勝而無邊的功德；
May I too, before long, in the same way as the Blessed One,
願我也不久之後，如同世尊一樣，
Be endowed with supreme qualities!
具足最上功德！
“The great compassionate one, foremost among human beings,
「大悲者，人中最上者，
Is endowed with the excellent and boundless physical marks;
具足了優美無邊的身相；
May I too, before long, in the same way as the Blessed One,
願我也在不久的將來，如同世尊一樣，
Be endowed with the physical marks!
具足身相！
“The great compassionate one, foremost among human beings,
大悲者，人中最殊勝者，
Is endowed with pure and infinite voices;
具足清淨無量的音聲；
May I too, before long, in the same way as the Blessed One,
願我也能不久之後，如同世尊一樣，
Be endowed with pure voices!
具足清淨的聲音！
“The great compassionate one, foremost among human beings, [F.213.a]
「大悲者，人中最殊勝者，
Has reached excellent and boundless great miraculous power;
已成就殊勝無邊的大神通；
May I too, before long, in the same way as the Blessed One,
願我也能像世尊一樣，不久就能
Be endowed with great miraculous power!
具足大神通！
“The great compassionate one, foremost among human beings,
大悲者，人中最尊者，
Remains in the three realms to guide sentient beings;
住於三界中，導引眾生。
May I too, before long, in the same way as the Blessed One,
願我也在不久的將來，如同世尊一樣，
Guide sentient beings!
導師有情眾生！
“The great compassionate one, foremost among human beings,
「大悲者，人中最勝，
Has transcended the infinite activities of saṃsāra;
已超越輪迴無窮無盡的活動。
May I too, before long, in the same way as the Blessed One,
願我也不久之後，如同世尊一樣，
Transcend the activities of saṃsāra!
超越輪迴的活動！
“The great compassionate one, foremost among human beings,
「大悲者，人中最殊勝者，
Has transcended the infinite modes of desire;
已經超越了無限的貪欲方式；
May I too, before long, in the same way as the Blessed One,
願我也不久，如同世尊一般，
Transcend the modes of desire!
超越貪欲的各種形式！
“The great compassionate one, foremost among human beings,
大悲者，人中最勝者，
Has transcended the infinite modes of anger;
已經超越了無盡的瞋恚之道；
May I too, before long, in the same way as the Blessed One,
願我也能夠很快地，如同世尊一般，
Transcend the modes of anger!
超越瞋恚的各種形態！
“The great compassionate one, foremost among human beings,
大悲者，人中最勝者，
Has transcended the infinite modes of ignorance;
已超越無邊的無明境界；
May I too, before long, in the same way as the Blessed One,
願我不久也能像世尊一樣，
Transcend the modes of ignorance!
超越無明的各種狀態！
“The great compassionate one, foremost among human beings,
大悲者，人中最殊勝者，
Has transcended the infinite modes of desire and anger;
已經超越了無量的貪欲和瞋恚。
May I too, before long, in the same way as the Blessed One,
願我也能在不久的將來，像世尊一樣，
Transcend the modes of desire and anger!
超越貪欲和瞋恚的境界！
“The great compassionate one, foremost among human beings,
大悲者，人中的首善，
Has transcended the infinite modes of anger and ignorance;
已超越了無盡的瞋恚與無明。
May I too, before long, in the same way as the Blessed One,
願我也能在不久的將來，像世尊一樣，
Transcend the modes of anger and delusion!
超越瞋恚與癡的各種形態！
“The great compassionate one, foremost among human beings,
「大悲者，人中最勝，
Has transcended the infinite modes of desire and ignorance;
已經超越了無窮無盡的貪欲和無明。
May I too, before long, in the same way as the Blessed One,
願我也能如同世尊一般，在不久的將來以同樣的方式，
Transcend the modes of desire and delusion!
超越貪欲和癡的各種形態！
“The great compassionate one, foremost among human beings,
「大悲者，人中最勝者，
Has transcended the infinite modes of the joint afflictions;
已經超越了無量的煩惱相互結合的各種模式；
May I too, before long, in the same way as the Blessed One,
願我不久亦如世尊一般，
Transcend the modes of the joint afflictions!
超越共同煩惱的各種形態！
“Since he has transcended desire, [F.213.b]
「既然他已經超越了貪欲，
The Guide benefits the entire world;
導師利益一切世間；
May I, too, achieve that wisdom,
願我也能成就那樣的智慧，
To benefit the world just as the Blessed One does!
像世尊一樣利益整個世界！
“Since he has transcended anger,
「既然他已經超越了瞋恚，
The Guide benefits all the world;
導師利益整個世間；
May I, too, achieve that wisdom,
願我也成就那樣的智慧，
To benefit the world just as the Blessed One does!
如世尊一樣利益全世界！
“Since he has transcended ignorance,
「因為他已經超越了無明，
The Guide benefits all the world;
導師利益一切世間；
May I, too, achieve that wisdom,
願我也能證得那樣的智慧，
To benefit the world just as the Blessed One does!
像世尊一樣利益世間！
“Since he has transcended desire and anger,
「既然他已經超越了貪欲和瞋恚，
The Guide benefits all the world;
導師利益於整個世界；
May I, too, achieve that wisdom,
願我也能證得那樣的智慧，
To benefit the world just as the Blessed One does!
為了像世尊一樣利益世間！
“Since he has transcended anger and ignorance,
「既然他已經超越了瞋恚和無明，
The Guide benefits all the world;
導師利益一切世界；
May I, too, achieve that wisdom,
願我也能成就那樣的智慧，
To benefit the world just as the Blessed One does!
為了能像世尊一樣利益世間！
“Since he has transcended desire and ignorance,
「既然他已經超越了貪欲和無明，
The Guide benefits all the world;
導師利益遍及整個世界；
May I, too, achieve that wisdom,
願我也能獲得那樣的智慧，
To benefit the world just as the Blessed One does!
就像世尊一樣利益世間！
“Since he has transcended desire, anger, and ignorance,
「既然他已超越貪欲、瞋恚和無明，
The Guide benefits all the world;
導師利益一切世間；
May I, too, achieve that wisdom,
願我也能證得那樣的智慧，
To benefit the world just as the Blessed One does!
為了利益世間，如同世尊所做的一樣！
“Since he is endowed with supreme wisdom,
「因為他具足最上智慧，
The Thus-Gone One guides all the many gods;
如來導師引領眾多天神；
May I, too, achieve that wisdom
願我也能證得那般智慧
And become a teacher to lead both gods and humans!
並成為一位導師，帶領天神和人！
“Since he is endowed with supreme wisdom,
「因為他具足最上智慧，
The Thus-Gone One guides all the many groups of nāgas;
如來導師引導了眾多的龍族群體；
May I, too, achieve that wisdom
願我也能成就那樣的智慧
And become a teacher to lead both gods and humans!
並成為導師，引領天神和人類！
“Since he is endowed with supreme wisdom,
「因為他具有最上智慧，
The Thus-Gone One guides all the numerous yakṣas;
如來導引眾多的夜叉。
May I, too, achieve that wisdom
願我也能成就那般智慧
And become a teacher to lead both gods and humans!
並成為導師，引領天神與人類！
“Since he is endowed with supreme wisdom, [F.214.a]
「因為他具備最上智慧，
The Thus-Gone One guides all gandharvas and the countless kumbhāṇḍas
如來導引所有乾闥婆和數不盡的鬼子母。
Along with their retinues; may I, too, achieve that wisdom
連同他們的眷屬；願我也能成就那樣的智慧
And become a teacher to lead both gods and humans!
並成為導師，引領天神和人類！
“Since he is endowed with supreme wisdom,
「因為他具足最上智慧，
The Thus-Gone One clearly knows the true nature of phenomena;
如來清淨了知法性。
May I, too, achieve that wisdom
願我也能成就那智慧
And be free from doubts about that truth!
並且從疑惑那個諦中解脫！
“Since he knows the limit of the exhaustion of suffering,
「既然他知道苦盡的滅際，
The Thus-Gone One benefits all beings;
如來利益一切眾生；
May I, too, achieve that wisdom
願我也能夠成就那樣的智慧
And be free from doubts about the exhaustion of suffering!
並且脫離對苦盡的疑惑！
“Since he knows the limit of the exhaustion of causes,
「因為他知曉滅際的諸因，
The Thus-Gone One benefits all beings;
如來利益一切眾生。
May I, too, achieve that wisdom
願我也能成就那樣的智慧
And be free from doubts about the exhaustion of causes!
而且遠離對於滅際的疑惑！
“Since he is endowed with supreme wisdom,
「因為他具備了最上的智慧，
The Thus-Gone One clearly knows the activities of the world;
如來清楚地了知世界的活動；
May I, too, achieve that wisdom
願我也能成就那般智慧
And be free from doubts about the activities of the world!
並免於世間活動的疑惑！
“Since he is endowed with supreme wisdom,
「因為他具備了最上智慧，
The Thus-Gone One clearly knows what is possible and impossible in the world;
如來清楚地知道世間什麼是可能的，什麼是不可能的；
May I, too, achieve that wisdom
願我也證得那樣的智慧
And benefit all the world!
並饒益一切世間！
“Since he is endowed with supreme wisdom,
「因為他具足最上智慧，
The Thus-Gone One clearly knows the karmic actions and effects of the world;
如來清楚地知道世間的業行和果報。
May I, too, achieve that wisdom
願我也能成就那樣的智慧
And benefit all the world!
並利益整個世界！
“Since he is endowed with supreme wisdom,
「因為他具足最上智慧，
The Thus-Gone One clearly knows the various natures of the world;
如來清楚地知曉世間的各種性質。
May I, too, achieve that wisdom
願我亦能成就那最上智慧
And benefit all the world!
願利益一切世間！
“Since he is endowed with supreme wisdom,
「因為他具足最上智慧，
The Thus-Gone One knows the actions that lead to all destinations;
如來知道導向一切處所的業。
May I, too, achieve that wisdom
願我也能證得那最上智慧
And benefit all the world!
並利益整個世界！
“Since he is endowed with supreme wisdom,
「因為他具備最上智慧，
The Thus-Gone One clearly knows the various inclinations of worldly beings;
如來清楚地了知世間眾生的種種傾向；
May I, too, achieve that wisdom
願我也能成就那種智慧
And benefit all the world! [F.214.b]
並利益整個世界！
“Since he is endowed with supreme wisdom,
「由於他具備了最上的智慧，
The Thus-Gone One knows all the modes of the faculties;
如來了知一切根的各種狀態。
May I, too, achieve that wisdom
願我也能成就那智慧
And benefit all the world!
利益一切世間！
“Since he is endowed with supreme wisdom,
「因為他具足了最上智慧，
The Thus-Gone One clearly knows the practices of concentration;
如來明白瞭解禪定的修行。
May I, too, achieve that wisdom
願我也能成就那樣的智慧
And benefit all the world!
並利益整個世界！
“Since he is endowed with supreme wisdom,
「因為他具足最上智慧，
The Thus-Gone One clearly knows the practices of liberation;
如來清楚地了知解脫的修行。
May I, too, achieve that wisdom
願我也能成就那樣的智慧
And benefit all the world!
並利益整個世界！
“Since he is endowed with supreme wisdom,
「因為他具足最上的智慧，
The Thus-Gone One clearly knows the practices of equipoise;
如來清楚地瞭解三摩地的修習。
May I, too, achieve that wisdom
願我也能成就那樣的智慧
And benefit all the world!
並且利益所有世界！
“Since he is endowed with supreme wisdom,
「因為他具足了最上智慧，
The Thus-Gone One clearly knows the practices of attainment;
如來清楚地了知成就的修行。
May I, too, achieve that wisdom
願我也能成就那般智慧
And benefit all the world!
並且利益整個世界！
“Since he clearly understands saṃsāra,
「既然他清楚明白輪迴，
The Thus-Gone One knows that saṃsāra arises from the cause of the afflictions;
如來知道輪迴是由煩惱的因緣而生起的；
May I, too, achieve that wisdom
願我也成就那智慧
And benefit all the world!
並利益整個世間！
“Since he clearly knows everything,
「因為他清楚地知道一切，
The Thus-Gone One is peerless when it comes to benefitting the world;
如來在利益世間方面是無與倫比的；
May I, too, achieve that wisdom
願我也能成就那樣的智慧
And benefit all the world!
並使一切世界都獲得利益！
“Since he dwells within states of absorption,
「因為他安住在禪定的境界中，
The Thus-Gone One manifests the wisdom of unique methods;
如來顯現獨特方法的智慧；
May I, too, achieve that wisdom
願我也能成就那樣的智慧
And benefit all the world!
利益一切世間！
“Since he is endowed with supreme wisdom,
「因為他具有最上智慧，
The Thus-Gone One knows the infinite deeds of previous lives;
如來知道無量的前世業行；
May I, too, achieve that wisdom
願我也能證得那般智慧
And benefit all the world!
並利益整個世界！
“Since he is endowed with supreme wisdom,
因為他具備最上智慧，
The Thus-Gone One clearly knows the countless deaths and rebirths;
如來清楚知曉無數的死亡與轉生；
May I, too, achieve that wisdom
願我也能達成那樣的智慧
And benefit all the world! [F.215.a]
並利益整個世界！
“Since he is endowed with supreme wisdom,
「因為他具足最上智慧，
The Thus-Gone One clearly knows all the exhaustions of the afflictions;
如來清楚地知道所有煩惱的窮盡。
May I, too, achieve that wisdom
願我也能成就那智慧
And benefit all the world!
利益於一切世界！
“Since he is endowed with supreme wisdom,
「由於他具足最上的智慧，
The Thus-Gone One has awakened to unsurpassed and perfect buddhahood;
如來已經覺悟了無上圓滿的佛果；
May I, too, achieve that wisdom
願我也能成就那樣的智慧
And benefit all the world!
並利益普天之下的眾生！
“Since he is endowed with supreme wisdom,
「因為他具足最上的智慧，
The Thus-Gone One has completely abandoned all afflictions and their habitual patterns;
如來已經完全捨棄了所有煩惱及其習氣。
May I, too, achieve that wisdom
願我也成就那樣的智慧
And benefit all the world!
並利益世間一切！
“Since he is endowed with supreme wisdom,
「既然他具備了最上智慧，
The Thus-Gone One clearly knows the qualities of escaping saṃsāra;
如來清楚地知道超越輪迴的種種功德；
May I, too, achieve that wisdom
願我也能成就那樣的智慧
And benefit all the world!
並利益整個世界！
“Since he clearly knows the meaning of the Dharma,
「因為他清楚地了知法的義無礙解，
The Thus-Gone One makes countless beings understand;
如來令無數眾生得以領悟。
May I, too, achieve that wisdom
願我也能成就那樣的智慧
And benefit all the world!
並利益一切世間！
“The Thus-Gone One clearly knows that, by nature,
「如來清楚地明白，法的本質，
Phenomena are like illusions, dreams, and mirages;
法如幻像、如夢、如陽焰；
May I, too, achieve that wisdom
願我也能成就那樣的智慧
And benefit all the world!
並利益整個世界！
“The Thus-Gone One clearly knows
「如來清楚地知道
The words and expressions of the whole world;
世間一切的名言和表達；
May I, too, achieve that wisdom
願我也能成就那智慧
And benefit all the world!
並利益整個世界！
“Since he is endowed with supreme eloquence,
「因為他具備了最上的辯才，
The Thus-Gone One teaches the profound, sacred Dharma;
如來宣說深奧聖妙的法。
May I, too, achieve that wisdom
願我也能成就那樣的智慧
And benefit all the world!
利益一切世間！
“Since his body, speech, and mind are calm,
「由於他的身、語、意都已安寧，
The Thus-Gone One always acts based on wisdom;
如來總是根據智慧而行動。
May I, too, achieve that wisdom
願我也能成就那種智慧
And benefit all the world!
並利益整個世界！
“Since he clearly knows the three times,
「他清楚地了知三世，
The Thus-Gone One is free from clinging, attachment, and impediment;
如來已離執取、執著和障礙；
May I, too, achieve that wisdom
願我也能成就那樣的智慧
And benefit all the world! [F.215.b]
並利益整個世界！
“Since he has accomplished discipline, absorption, and insight,
「因為他已經圓滿了戒律、禪定和慧，
The Thus-Gone One will never regress from those;
如來永遠不會從那些中退轉；
May I, too, achieve that wisdom
願我也能成就那樣的智慧
And become the most compassionate being in the three realms!
並成為三界中最具悲心的存在！
“Since he has accomplished the liberations,
「既然他已經成就了解脫，
The Thus-Gone One’s liberated wisdom and realization are irreversible;
如來的解脫智慧和證悟是不可逆轉的；
May I, too, achieve that wisdom
願我也能證得那般智慧
And become the most compassionate being in the three realms!
並成為三界中最具悲心的眾生！
“Since he has accomplished tranquility and insight,
「既然他已經成就寂止與慧，
The Thus-Gone One is unequaled within the worlds of gods and humans;
如來在天神和人的世界中是無可比擬的；
May I, too, achieve that wisdom
願我也能成就那樣的智慧
And become the most compassionate being in the three realms!
並成為三界中最慈悲的眾生！
“Since he is endowed with supreme wisdom,
「因為他具足最上的智慧，
The Thus-Gone One does not cling to worldly concerns;
如來不執著於世間八法；
May I, too, achieve that wisdom
願我也能成就那樣的智慧
And become the most compassionate being in the three realms!
並成為三界最慈悲的眾生！
“Since he knows the world,
「既然他知曉世間，
The Thus-Gone One clearly sees all the various destinies;
如來清楚地看見一切各種的命運；
May I, too, achieve that wisdom
願我也能證得那樣的智慧
And be free from doubts about those destinies!
並且不再對那些命運道路產生疑惑！
“Since he knows the limits of arising and exhaustion,
「因為他知道生起與消滅的極限，
The Thus-Gone One is free from delusion about them;
如來對於這些事物遠離了癡。
May I, too, achieve that wisdom
願我也成就那樣的智慧
And be free from doubts about the nature of arising and exhaustion!
並且也要遠離對於生滅本質的疑惑！
“Since he knows the limit of complete peace,
「因為他知道寂滅的邊界，
The Thus-Gone One is free from delusion about it;
如來對此沒有癡迷。
May I, too, achieve that wisdom
願我也獲得那樣的智慧
And be free from doubts about that complete peace!
並且擺脫對於寂滅的疑惑！
“Since he knows the limit of saṃsāra,
「既然他知道輪迴的終極，
The Thus-Gone One is free from delusion about it;
如來對此遠離癡執；
May I, too, achieve that wisdom
願我也能證得那智慧。
And be free from doubts about saṃsāra!
並且不再對輪迴有疑惑！
“Since he knows the past and future limits,
「因為他了知過未邊際，
The Thus-Gone One has attained self-taught wisdom;
如來已經證得自修的智慧；
May I, too, achieve that wisdom
願我也能成就那樣的智慧
And be free from doubts about the past and future limits!
並且從過未邊際的疑惑中解脫！
“Since he knows the limit of the faultless state,
「既然他知曉無過失狀態的邊際，
The Thus-Gone One has attained self-taught wisdom;
如來已證得自性智慧；
May I, too, achieve that wisdom
願我也能證得那樣的智慧
And be free from doubts about that faultless state! [F.216.a]
並且解脫對那無過失狀態的疑惑！
“Since he knows the past and future limits,
「因為他了知過未邊際，
The Thus-Gone One does not cling to permanence or discontinuation of the eye;
如來不執著於眼的常住或斷滅。
May I, too, achieve that wisdom
願我也能成就那樣的智慧
And be free from doubts about the past and future limits!
並且解脫對於過未邊際的疑惑！
“Since he knows the limits of arising and exhaustion,
「因為他知曉生起和滅盡的邊際，
The Thus-Gone One does not cling to permanence or discontinuation of the eye;
如來不執著於眼的常住或斷滅。
May I, too, achieve that wisdom
願我也能證得那樣的智慧
And be free from doubts about the nature of arising and exhaustion!
並且要從對於生滅本質的疑惑中解脫！
“Those who do not understand the past and future limits
那些不了解過未邊際的人們
Generate clinging toward objects of desire;
對貪欲的對象產生執取；
Since the Thus-Gone One clearly knows these,
由於如來明確地知曉這些事，
He does not cling to objects of desire.
他不執取於貪欲之物。
“Those who do not understand the limits of existence and nonexistence
「那些不瞭解有無邊際的人們
Generate clinging toward objects of desire;
對貪欲的對象產生執取；
Since the Thus-Gone One clearly knows these,
因為如來清楚地知道這些事。
He does not cling to objects of desire.
他不執取貪欲的對象。
“Those who do not understand exhaustion and non-exhaustion
「那些不了解盡不盡
Generate clinging toward objects of desire;
對貪欲境界產生執取；
Since the Thus-Gone One clearly knows these,
因為如來清楚地了知這些，
He does not cling to objects of desire.
他不執取於貪欲的對象。
“Those who do not understand engagement and nonengagement
那些不理解參與和不參與的人們
Generate clinging toward objects of desire;
對貪欲之境生起執取；
Since the Thus-Gone One clearly knows these,
由於如來清楚地知道這些，
He does not cling to objects of desire.
他不執取貪欲的對象。
“The same applies to anger, ignorance, aggression,
對於瞋恚、無明、害也是如此，
Pretense, deceit, envy, pride, haughtiness,
誑、欺誑、嫉妒、驕慢、高慢、
Generosity, discipline, patience,
布施、戒律、忍辱、
Diligence, concentration, and insight.”
精進、禪定、慧。
1.409Aware of Candraprabhakumārabhūta’s thoughts, the Blessed One smiled and emitted golden light rays that illuminated countless buddha realms and accomplished the benefit of beings within the worldly realms. Then those light rays circumambulated the Blessed One three times and vanished into the top of the Thus-Gone One’s head.
1.409世尊了知月光童子的心念，微笑著放出金色光芒，照遍無數佛剎，利益世間有情。那些光芒繞世尊三圈，然後消入如來的頂頻。
1.410At that moment, the bodhisattva Maitreya stood up, draped his shawl over one shoulder, knelt on his right knee, and prostrated to the feet of the Blessed One. With his palms respectfully joined together, [F.216.b] he praised the Blessed One and posed some questions with these verses:
1.410此時，菩薩彌勒起身，將衣服搭在一肩，右膝著地，向世尊足下禮拜。雙掌恭敬合十，讚歎世尊並以這些偈頌提出疑問：
“You roar like thunder and like a lion,
「你如同獅子般咆哮，如同雷鳴一般，
Your voice resembles the song of the kalaviṅka bird,
你的音聲如同迦陵頻伽鳥的歌唱，
And you beat the great Dharma drums.
並且敲擊大法鼓。
Why do you smile?
你為什麼微笑？
“You shine more brightly than a thousand suns,
你的光芒比千個太陽還要耀眼，
Your voice is immaculate,
你的聲音是清淨無染的。
And you possess the most amazing qualities.
你擁有最不可思議的功德。
Why did you emit light?
你為什麼放出光明？
“You are adorned with generosity, discipline, patience,
你身上裝飾著布施、戒律、忍辱，
Diligence, concentration, and insight.
精進、禪定和慧。
You have mastered all those perfections.
你已經圓滿成就了所有的波羅蜜。
Why did you emit light?
你為什麼放出光明？
“Thus-Gone One, your voice is soft,
「如來，您的聲音溫柔，
You have permanently abandoned harsh words,
你已經永遠放棄了粗暴的名。
And you heal the diseases of sentient beings.
您治癒了眾生的疾病。
Why did you emit light?
你為什麼放出光明？
“Great compassionate one, leader of human beings,
大悲者，人類的領導者，
You realize that the eye is always empty and void,
你明白眼根永遠是空無的。
And you teach the Dharma to sentient beings
你以清淨的梵天之聲為眾生宣說法要
With your pure Brahmā voice.
以你清淨的梵天之音。
“The same applies to the ear, the nose, the tongue,
耳、鼻、舌也是如此，
The body, the mind, words, names, and so forth,
身、意、名、句等法，
Up to the origin, cessation,
直至於集、滅，
The path, wisdom, and patience.
道、智慧和忍辱。
“Great compassionate one, leader of human beings,
大悲者，人間的引導者，
You realize that the limits of the arising and exhaustion of the eye
你理解眼的生滅際的極限
And complete peace, as well as saṃsāra,
以及寂滅，還有輪迴，
Are empty and void.
皆是空無。
“The same applies to the ear, the nose,
耳、鼻亦復如是，
The tongue, the body, the mind,
舌、身、意，
Forms, sounds, scents, tastes, and textures,
色相、聲、香、味、觸，
Up to words and names.
直到名句。
“You also teach that dependently arisen phenomena
你也教導說，緣起而生的法
Are beyond permanence and discontinuation,
超越常住和斷滅。
And that they are not produced by themselves or by others,
而且它們不是由自己或由他人所產生的，
But that they originate from numerous conditions.
而是源自於眾多條件的聚合。
“At times, you describe the basis of suffering
「有時，你們闡述苦的集
Using various explanations.
用各種不同的說法來解釋。
At times, you praise the light of the buddhas
有時，你讚歎佛陀的光明
According to a variety of meanings.
根據多種義理。
“At times, you teach about the disengagement of phenomena
有時，你教導關於法的離欲
Using countless words.
使用無量無邊的名。
At times, you reveal the nonexistence
有時，你揭示無有
Of a person, a life principle, a self, and a sentient being.
一個人、一條命、一個自性，和一個有情。
“Countless buddhas of the past
「過去無數的佛陀
Have also taught this Dharma
也都曾經教導過這個法。
Through hundreds of thousands
通過數百千
Of inconceivable verses.
無量的偈頌。
“The Thus-Gone One teaches [F.217.a]
「如來開示
About qualities, the Dharma, and the natural state,
關於功德、法以及自然本性，
But he is beyond expressions and things expressed.
但他超越了言說和被言說的事物。
Therefore, the Dharma that he expresses is also nonexistent.
因此，他所表達的法也是不存在的。
“Blessed One, since you induce understanding in beings
「世尊，既然您在眾生心中引發理解
By teaching the true Dharma,
藉由講說正法，
The gods and yakṣas who hear your teachings
聽聞你教法的天神和夜叉
Will gain understanding.
都會獲得智慧。
“Likewise, all the asuras
同樣地，所有的阿修羅
Will develop sincere interest,
會發起真誠的欣樂心。
And countless humans
還有無數的人
Will cut through the web of doubt.
將會斷除疑惑的網羅。
“They will realize the nature of desire,
他們會認識到貪欲的本質，
Eradicate anger and ignorance,
消除瞋恚與無明，
And completely abandon
並且完全捨棄
The entire mass of suffering.
整個苦的集聚。
“Suffering comes from the proliferation
苦來自於貪愛和驕慢的增長
Of craving, pride,
貪愛、驕慢
Ignorance, deceit, and envy;
無明、欺誑和嫉妒；
Ultimately, all those categories are pure.
究竟而言，所有這些類別都是清淨的。
“Since the Thus-Gone One clearly knows
「因為如來清楚地知道
The many terms related to every single Dharma teaching,
與每一種法的教導相關的眾多名詞，
He delivers countless
他傳授無數
Hundreds of thousands of teachings.
數百千種教法。
“Since he has properly trained in the Dharma
「因為他在法中受過恰當的修習
Under countless buddhas,
在無數佛陀的教導下，
The words he expresses to teach
他所表達來教導的名言
Every single Dharma topic are endless.
每一個法的主題都是無盡的。
“Since the Thus-Gone One knows
「因為如來知道
The many categories of phenomena,
無量諸法的種種分類，
He clearly understands the distinctions pertaining
他清楚地了解相關的分別。
To initial, intermediate, and concluding statements.
到初、中、後的陳述。
“Since he has learned
"既然他已經學習
All the varieties of different words,
各種各樣不同的名。
He clearly knows how to teach
他清楚地知道如何教導
The excellent, supreme meanings.
最上的殊勝義理。
“Since such a completely pure voice
「既然有這樣完全清淨的聲音
Originates from a collection of causes and conditions,
源於眾多因緣的集合而生。
It does not depend on the tongue alone,
它不只依靠舌。
Or on the body and the mind alone.
或不唯依身和意。
“The earth has shaken in six ways,
「大地以六種方式震動，
And retinues have gathered from the ten directions.
從十方而來的眷屬都已聚集。
When they gaze upon the Blessed One, their palms joined,
當他們注視世尊，雙手合掌時，
May their doubts be cleared away!
願他們的疑惑得以消除！
“The Thus-Gone One realizes
如來已證悟
That the limits of the exhaustion and arising of the eye
眼的窮盡和生起的邊際
Are always intrinsically empty and void,
永遠本質上空無與寂靜，
Beyond coming and going.
超越去來。
“He dwells within the very limit of reality,
他住在真實的究竟極限中，
Beyond abiding and fixation.
超越安住與固著。
Blessed One, your eye is unimpeded,
世尊，您的眼睛無所障礙，
So I ask you this today:
所以我今天這樣問你：
“Since the Thus-Gone One realizes
「因為如來現觀
That the past and future limits of the eye,
眼的過未邊際，
Its exhaustion and its non-exhaustion, as well as saṃsāra, [F.217.b]
其窮盡與不窮盡，以及輪迴，
Are intrinsically empty and void,
本質上空無一物，
“He brings delight to worldly beings
他為世俗眾生帶來喜樂
By revealing the meanings of the Dharma.
通過顯示法的義無礙解。
Why does the sage, who is endowed
為什麼具足智慧的聖人
With that melodious voice, smile?
用那美妙的聲音而微笑？
“Blessed One, you realize that the past and future limits,
「世尊，您證悟過未邊際，
As well as the eye, are empty and void,
以及眼，都是空性的、虛無的，
And you are free from concepts and words.
而且你遠離了概念和名言。
Why do you smile?
你為什麼微笑？
“Blessed One, you know that the eye is beyond measure,
世尊，您知道眼是無量的，
And that the various verbal expressions
以及各種言說
Are always empty and void by nature.
總是本性空無。
Why do you smile?
你為什麼微笑？
“Blessed One, you clearly know that the limits of exhaustion and arising,
世尊，您明確知道窮盡與生起的界限，
As well as the eye itself, are empty and void,
眼自身以及眼本身，皆空而無實。
And you have completely
並且你已經完全
Abandoned all afflictions.
捨棄了一切煩惱。
“You have obtained the wisdom
「你已經得到了佛陀的菩提智慧
Of the buddhas’ awakening,
佛陀的菩提
And you have an excellent and supreme renown.
你具有最上的名聞和美譽。
Why do you smile?
你為什麼微笑？
“Blessed One, since you have trained for a long time,
"世尊，由於您長期以來一直在修行，"
You teach the inconceivable.
您傳講不可思議的教法。
You realize the emptiness of the eye,
你證悟了眼的空性，
And you are always stainless and immaculate.
你總是純淨無垢的。
“You know all the countless thoughts
「你知曉一切無量無數的念
Through a single realization.
通過一個證悟。
As your light rays illuminate the worlds,
當你的光芒照亮各個世界時，
What do these omens portend?
這些徵兆預示著什麼？
“Great Sage, manifest Buddha,
大聖、示現佛、
Exalted leader of human beings,
人中尊，
Since you have eliminated all afflictions,
既然你已經斷除了所有的煩惱，
Your mind is always peaceful and disengaged.
你的意總是寂靜而超脫的。
“Thus-Gone One, with your supreme wisdom
如來，以您最上的智慧
You know the limit of the exhaustion of the eye.
你瞭知眼盡之滅際。
Due to what causes and conditions
由於什麼樣的因緣
Do you smile today?
你今天微笑了嗎？
“The same applies to the ear, the nose,
耳、鼻也是如此。
The tongue, the body, the mind,
舌、身、意，
The six sense objects, and the four great elements,
六塵和四大。
Up to words and names.
直到名句。
“Blessed One, you realize that the eye is selfless,
世尊，您證悟眼是無自性的，
That the ear is impermanent,
耳是無常的，
And that the nose is empty.
以及鼻是空的。
Why do you smile?
你為什麼微笑？
“Blessed One, you realize that the tongue is selfless,
世尊，您了悟舌是無自性的，
That the body is impermanent,
身體是無常的。
And that the mind is empty.
而心是空的。
Why do you smile?
你為什麼笑？
“Blessed One, you realize that forms are selfless,
世尊，您證悟了色相無自性，
That sounds are impermanent,
聲音是無常的，
And that scents are empty.
香是空的。
Why do you smile? [F.218.a]
你為什麼微笑？
“Blessed One, you realize that tastes are selfless,
世尊，您了悟味是無我的，
That touch is impermanent,
觸是無常的，
And that mental phenomena are empty.
而且心識之法是空的。
Why do you smile?
你為什麼微笑？
“Blessed One, you realize that earth is selfless,
「世尊，您證悟到地大是無自性的，」
That water is impermanent,
那水是無常的，
And that fire is empty.
而且火是空的。
Why do you smile?
你為什麼微笑？
“Blessed One, you realize that air is selfless,
世尊，您認識到風是無自性的，
Essences are impermanent,
本質是無常的，
And material things are empty.
而物質現象是空的。
Why do you smile?
你為什麼要微笑？
“Blessed One, you realize that the world is selfless,
「世尊，您領悟到世間是無自性的，」
That suffering is impermanent,
那苦是無常的，
And that the aggregates are empty.
而且五蘊是空的。
Why do you smile?
您為什麼微笑？
“Blessed One, you realize that the elements are selfless,
世尊，您領悟到各界是無自性的，
That the world is impermanent,
世間是無常的，
And that arising is empty.
而且生起是空的。
Why do you smile?
您為什麼微笑？
“Blessed One, you realize that sounds are selfless,
世尊，您明白聲是無自性的，
That names are impermanent,
那些句是無常的，
And that the path is empty.
而且道是空的。
Why do you smile?
你為什麼微笑？
“Blessed One, you realize that wisdom is selfless,
「世尊，您領悟智慧是無自性的，
That disengagement is impermanent,
離欲是無常的，
And that sentient beings are empty.
還有，有情是空的。
Why do you smile?
你為什麼微笑？
“Blessed One, you realize that any nature lacks inherent nature,
世尊，您體悟到一切現象都缺乏固有的本性，
That the self is devoid of self,
自性本無自性。
And that inclinations are empty.
而且傾向是空的。
Why do you smile?
你為什麼微笑？
“You see that saṃsāra is selfless,
「你看到輪迴是無自性的，
You know what is permanent and impermanent,
你知道什麼是永恆的，什麼是無常的，
And you realize that nirvāṇa is empty.
你認識到涅槃是空的。
Why do you smile?
你為什麼微笑呢？
“Thus-Gone One, your mind is free,
如來，你的意已解脫，
Your renown pervades the entirety of the three realms,
你的名聲遍滿三界一切處，
And you are worshiped by all beings,
並且你受到一切眾生的禮拜。
Such as Śakra, the rulers of human beings, and nāgas.
例如帝釋天、人類的統治者和龍。
“The Thus-Gone One realizes
如來證得
That the limits of the exhaustion
那窮盡的限界
And arising of the eye are void.
眼的生起與消滅皆是空性。
Why does he smile?
他為什麼微笑？
“All the countless heirs of the buddhas
「所有無數的佛陀的傳承者
Have gathered in this retinue.
已經聚集在這個眷屬中。
They were born from the Buddha’s speech
他們由佛陀的言語而生
And emanated from the Dharma.
並從法身中顯現而出。
“They have come into the presence of the Blessed One
「他們來到了世尊的面前
And respectfully join their palms.
恭敬地合掌禮敬。
For those who have gathered in this assembly,
為了那些聚集在這個眾中的人們，
I ask you to declare the causes and conditions of this light. [F.218.b]
我請求您宣說這光明的因緣。
“Since the Thus-Gone One realizes
"如來既已證得
That the eye is empty and selfless,
眼是空的，沒有自性的，
He truly surpasses
他確實超越
All householder practitioners.
所有在家修行者。
“The Thus-Gone One knows
「如來知道
The lack of difference and the sameness of phenomena.
法的無差別性和平等性。
Blessed One, you know this through your insight—
世尊，您是通過慧來知道這一點的——
You do not perceive this through your miraculous powers.
你不是通過神通而認識到這一點。
“Blessed One, you realize that the eye is selfless,
「世尊，您體悟到眼是無自性的，」
That its essence is empty, and that it does not come from or go anywhere—
它的本質是空的，不從任何地方來，也不到任何地方去——
Your immaculate wisdom is immeasurable.
你的清淨智慧是無量的。
Why do you smile? [B3]
你為什麼微笑？
“Thus-Gone One, your births are totally exhausted,
如來，你的生已經完全滅盡，
And you protect all the worlds through your great compassion.
你以廣大的悲心保護著所有的世界。
Dharma lord, supreme leader of human beings,
法主，人類最上的領導者，
Please tell us why you smile!
請告訴我們你為什麼微笑！
“Countless great bodhisattvas
無數的大菩薩
And hosts of majestic gods
以及眾多莊嚴的天神
Are holding sublime parasols in the sky,
正在天空中高舉殊勝的傘蓋，
And this great earth has shaken.
大地都為之震動。
“You bring delight impartially to those
「你無分別地為那些
Who have accomplished virtuous qualities
成就了諸多的德行品質的眾生
</paragraph>
For a long time under the thus-gone ones of the past.
長久以來在過去的如來們的教導下。
Great compassionate leader, please tell us why you smile!
大悲的聖者啊，請告訴我們，您為什麼微笑呢！
“Those who have worshiped buddhas in the past
那些在過去禮拜佛陀的人
Are filled with joy when they hear this teaching.
當他們聽聞這個教法時，他們充滿歡喜。
Great guide, supreme leader of human beings,
偉大的導師，最上的人類領袖，
Please tell us why you smile!
請告訴我們您為什麼微笑！
“Blessed One, you please beings through your manifold teachings,
「世尊，您透過種種教法而令眾生歡喜，
Your melodious voice resembles the songs of the swan—the king of birds—
您那悅耳的聲音，宛如天鵝（眾鳥之王）的歌唱。
And countless delightful words manifest spontaneously from your mouth.
無數喜樂的名言從您的口中自然而然地流現出來。
Please tell us why you emitted light!
請為我們說明您為什麼放射光明！
“The praises of your agreeable speech are proclaimed
你那符合言教的讚頌得到宣揚
In countless millions of verses,
無數百萬的偈頌中，
And you are endowed with the supreme voice of the black Indian cuckoo.
你具有最上的黑印度杜鵑鳥的音聲。
Please tell us why you emitted light!
請告訴我們您為什麼放出光明！
“The deep thunder roar by which you teach the Dharma
「你用以教說法的深沉雷鳴般的聲音
Resounds throughout countless hundreds of thousands of worlds.
遍響無數百千個世界。
Through your compassion you teach using both harsh and sweet words.
你以悲心教化，使用嚴厲與溫和的名句。
Why did you emit golden light?
你為什麼放出金色光芒？
“You understand arising, non-arising, exhaustion, and non-exhaustion,
「你理解生起、不生起、滅盡和不滅盡，
And you realize that the eye is absent and beyond coming and going.
而你證悟眼是不存在的，並且超越了去來。
Illuminator of the world, supreme ambrosia,
世間的照亮者，最上的甘露，
Why did you emit golden light? [F.219.a]
你為什麼放射金色的光？
“You realize that the occurrence of the eye
你領悟到眼的出現
Is always empty and void, beyond coming and going,
總是空無和虛靄，超越去來，
And groundless, like a mirage or a water bubble.
無根，如同陽焰或水泡。
What are the causes and conditions of your smile?
你的微笑有什麼樣的因緣呢？
“Know that the same applies
「應知亦復如是
To the ear, the nose, the tongue, the body, the mind,
至於耳、鼻、舌、身、意，
Forms, sounds, scents, tastes, textures, and mental phenomena,
色相、聲、香、味、觸及心法，
Up to words, names, and so forth.
直到名句等等。
“Your body is permanent like vajra and indestructible.
「你的身體如金剛一樣永恆，堅不可摧。」
It is endowed with a hundred thousand perfect and supreme marks,
具足十萬圓滿最上相。
And you move your body without any fetters.
你的身體沒有任何束縛而自在活動。
Please tell us—what are the causes and conditions of your smile?
請告訴我們——你微笑的原因和條件是什麼？
“Your calves are round, your heels are broad,
你的小腿圓潤，你的腳跟寬廣，
And like a lion your abdomen does not bulge—
你的腹部就像獅子一樣不會突出——
Your navel is deep, and your waist is broad.
你的臍部深陷，腰部寬闊。
Please tell us—what are the causes and conditions of your smile?
請告訴我們——你的微笑有什麼因緣和條件呢？
“Your golden body is pure, stainless, and immaculate,
「你的金色身軀純淨、無垢、無有瑕疵，」
And each hair on your body is deep black,
而你身上的每一根毛髮都是深黑色的，
Perfumed, and curls to the right.
香氣馥郁，髮捲向右。
Please tell us—what are the causes and conditions of your smile?
請為我們說明——您微笑的因緣是什麼？
“Your sublime body, perfect and permanently enduring,
「你的身體崇高、完美而永恆存在，
Is like the king of trees, the banyan fig.
如同樹王榕樹。
It is adorned with all qualities,
它具備了一切美好的特質。
And your melodious voice pleases your retinues.
你的美妙音聲令你的眷屬歡喜。
“Your shoulders are round, your upper arms are thick and beautiful,
「你的肩膀圓潤，上臂粗壯秀麗，
Your crown protuberance is perfect and coiled clockwise,
你的頭頂肉髻圓滿，螺旋狀順時針盤繞。
You move throughout countless hundreds of thousands of realms,
你遍行無數百千個境域，
And you point out to sentient beings the mistaken and the correct paths.
你指引眾生，讓他們區分錯誤的道和正確的道。
“Your teeth are white and spotless like conch shells,
您的牙齒潔白無瑕，如同海螺貝殼一般。
Your tongue is long and can cover your whole face,
你的舌頭很長，能夠覆蓋整個面部。
Your cheeks resemble the jaws of a lion, and your nose is prominent.
你的面頰像獅子的顎部一樣，你的鼻子高聳突出。
All those qualities arise from your skill and your pure mind.
這一切特質都源於你的智慧和清淨的意。
“The fragrance of blue lotus flowers exudes from your mouth,
「你口中散發著藍蓮花的芬芳，」
And your body is pervaded by the scent of sandalwood.
你的身上遍滿檀香的香氣。
Since you have cultivated love extensively in the past,
由於你在過去廣泛修習慈心，
Your pure intent is uninterrupted.
你的清淨心願是不間斷的。
“Thus-Gone One, the soles of your feet are even,
「如來，您的足底平整，
And although they touch the ground, they remain unsullied by dust.
雖然它們觸及地面，卻不被塵埃所污染。
Walking like a lion and an elephant,
行走如獅子與象一般，
You have transcended the entire world.
你已超越了整個世界。
“You are beautified by the marks of thousand-spoked wheels,
你以千輻輪相而莊嚴。
And your sublime light shines brilliantly.
你的殊勝光明照耀璀璨。
Since you benefit beings through your virtue, [F.219.b]
由於你用福德利益眾生，
Whoever sees you is filled with faith.
凡是看到你的人都會充滿信心。
“Each of your fingers emits a hundred thousand light rays
你的每一根手指都放射出十萬道光線
That illuminate countless buddha realms.
照亮無數佛剎。
Since you have accomplished so many virtuous practices in the past,
由於你在過去成就了這麼多善業，
You have achieved those various arrays of excellent marks.
你已經成就了那些各種殊勝的相。
“Your form body is perfect and unequaled,
「你的色身圓滿無比，
The marks that beautify your face are magnificent,
莊嚴你面容的相貌十分殊勝。
And you benefit the world through your miraculous powers.
你以神通利益世間。
Please tell us why you smile!
請告訴我們你為什麼微笑！
“Your calves are similar to the calves of antelope,
你的小腿像羚羊的小腿一樣，
And the shape of your body resembles that of a lion.
你的身體形狀像獅子一樣。
You appear within the worlds and illuminate them.
你在世界中出現，照亮了它們。
Please tell us why you smile!
請告訴我們你為什麼微笑！
“Like a stallion, your genitals are hidden and stainless;
「如同駿馬，你的生殖器隱藏而清淨；
The palms of your hands are even and broad,
你的手掌平整而寬闊，
And your arms reach past your knees.
而且你的手臂長垂過膝。
Amazing and magnificent lion of human beings, please tell us why you smile!
奇妙殊勝的人中獅子，請為我們說明為什麼您微笑！
“Innumerable brilliant, soothing, and brightly colored light rays
「無數光明、柔和、色澤明亮的光線從你的身上放射出來。
Radiate from your body.
從你的身放出無數光明、寧靜、色澤鮮豔的光線。
Your pure mind is uninterrupted,
您純淨的意是不間斷的，
And you reveal countless discourses.
你顯現無數的言教。
“Such qualities will not be accomplished
「這樣的功德將不會成就，」
By those who uphold eternalist or nihilist views.
由執持常見或斷見的人所成就。
Only those who have abandoned extreme views
只有那些捨棄邊見的人
Will swiftly attain the pure body of the blessed ones.
會迅速證得世尊清淨的身。
“Your speech resounds like divine drums and roaring thunder;
你的言語聲如天鼓和雷鳴；
It is melodious and clear like the songs of the kalandaka bird
它宛如迦蘭達迦鳥的歌聲，優美而清晰。
And endowed with a hundred thousand tunes of divine songs.
並且具足百千天上樂聲。
Please tell us why you emitted lights!
請告訴我們，您為什麼要放出光明！
“Great Guide, by teaching the Dharma through a single teaching,
「大導師，透過單一教法來教授法，
You interrupt the practices of those who adhere to improper discipline.
你打斷了那些遵循非律儀的人的修行。
Whatever melodious words come from the Thus-Gone One’s mouth
無論如來口中說出什麼悅耳的名言
Are profound and amazing!
是深奧而令人驚奇的！
“Leader of human beings, the light rays emitted from between your eyebrows
「人中之尊，從你眉間發出的光芒
Illuminate a hundred thousand buddha realms,
照亮十萬個佛剎，
Your sublime eyes have a deep black color,
你那殊勝的眼睛具有深邃的黑色。
And the mark of your crown protuberance cannot be seen by the celestial gods.
而你頂髻上的相標記，連天神都看不見。
“Your forty teeth,
「你的四十顆牙齒，
White like crystal,
潔白如水晶，
Are the manifestation of your immeasurable virtuous activities.
是你無量功德活動的顯現。
Please tell us why you smile! [F.220.a]
請告訴我們您為什麼微笑！
“Thus-Gone One, your body of perfect qualities
「如來，你具足圓滿功德的身
Shines with countless excellent and magnificent colors
光芒綻放著無數卓越瑰麗的色彩
And emits the most amazing pure light rays.
並放射出最令人驚歎的清淨光芒。
Please tell us why you smile!
請告訴我們您為什麼微笑！
“Great compassionate one, supreme victor, leader of human beings,
「大悲者，最上勝者，人類的領導者，
You know the pure intentions of sentient beings,
你知曉眾生的清淨心念，
And you have achieved supreme, unimpeded eloquence.
而且您已經成就了最上、無礙的辯才。
Please tell us why you smile!
請告訴我們您為什麼微笑！
“Since the Thus-Gone One has reached the other shore,
「既然如來已經到達彼岸，
He is perfectly endowed with the three knowledges and the six higher perceptions,
他圓滿具足三明和六神通，
And he displays innumerable pure light rays.
他顯現無量清淨光明。
Please tell us why you smile!
請告訴我們您為什麼微笑！
“Blessed One, during countless eons in the past,
世尊，過去無數劫中，
You worshiped a hundred thousand blessed ones,
你禮拜了十萬位世尊，
And the fruition of such causes is inexhaustible.
這樣的因所產生的果報是無窮無盡的。
Please tell us why you smile!
請告訴我們您為什麼微笑！
“Blessed One, since for countless eons in the past
「世尊，由於過去無數劫以來
You have dwelled within supreme states of absorption,
您已經住於最上的禪定狀態中，
You have realized the limits of the arising and exhaustion of the eye.
您已證悟眼睛的生滅際。
Please tell us why you smile!
請為我們說明為什麼您微笑！
“Great guide, you clearly know
「大導師，你清楚知道
The past, the future, and the present—
過去、未來和現在—
Your immaculate wisdom is unimpeded and inconceivable,
您清淨的智慧暢通無阻，難以思量，
Please tell us why you smile!”
請告訴我們您為什麼微笑！
1.501At that moment, in front of the numerous retinues, the Blessed One extended his golden hand, placed it on Candraprabhakumārabhūta’s head, and spoke these verses:
1.501此時，世尊在眾多眷屬面前伸出金色之手，按在月光童子的頭上，說出這些偈頌：
“Kumāra, listen carefully!
「童子，仔細聽好！
I now entrust to you
我現在將此菩提教法托付給你
This teaching on awakening—
這部關於菩提的教法——
The sūtra on the manifestation of lights.
光明徧放的經典。
“In the future, during the final period
在未來，到了末法時代
Of the degenerate times,
末法時代，
When the Dharma is about to vanish,
當法將要滅盡時，
You must reveal it and expound it to sentient beings!
你必須向眾生揭示它並闡述它！
“With my buddha eye, I see and know
「以我佛眼，我見我知
All those who, in the future, during the final period,
所有那些在未來末法時期的
Will be interested in this excellent, profound, and sacred sūtra,
將對此殊勝、深妙、聖潔的經典感興趣，
As well as all those who will not be interested in it.
以及所有那些將不會對它感興趣的眾生。
“Sentient beings who pursue
追求的眾生
The path of awakening
菩提道
Should constantly recollect the Buddha
應當時常憶念佛
And keep this discourse in mind.
並將此教法銘記於心。
“Those whose faith has disappeared,
「那些信心已經消退的人，」
Who are attracted to distraction,
被散亂所吸引的人，
And who delight in sleeping both day and night
以及那些整日整夜沉溺於睡眠的人
Will not be interested in this discourse. [F.220.b]
將不會對此教法感興趣。
“Even if they become renunciants
「即使他們成為出家人
Under my teachings,
在我的教法中，
Interest in the qualities of nirvāṇa
對涅槃功德的興趣
Will not arise in them.
涅槃的功德之心，將不會在他們心中生起。
“Those fools will squander the gifts of faith,
「那些愚癡的人會浪費信的恩賜，
And even if they hear repeatedly
即便他們多次聽聞
About the defects associated with conditioned phenomena,
關於有為法所伴隨的缺陷，
They will cling to worldly concerns, and fear will not arise in them.
他們會執著於世間八法，不會生起害怕的心。
“Those fools
「那些愚癡的人
Will deprecate the wise ones,
會貶低智慧的人
And even if they wear the Dharma robes,
即使他們穿著法衣，
They will be devoid of even the slightest trace of insight.
他們將完全沒有絲毫的慧。
“Since they will not know the true words
「因為他們將不知曉真實的名
Well-spoken by the Sage,
聖人說得好，
And even if they hear them, they will not believe in them,
即使他們聽到了，他們也不會相信。
Do not stay in the company of such fools!
不要與這樣的愚人相處！
“Even if they hear these magnificent teachings,
即使他們聽聞這些殊勝的教法，
Joy and devotion will not arise in their minds.
喜和信心不會在他們的意中生起。
I reproach such individuals;
我責備這樣的人；
Though they have a human body, they waste it in meaningless pursuits.
雖然他們擁有人身，卻將其浪費在無意義的追求上。
“Those whose minds become filled with joy and devotion
那些心中充滿喜與信心的人
When they hear these profound teachings
當他們聽聞這些深奧的教法時
Have already met buddhas in the past.
已經在過去遇見了佛陀。
There is thus no doubt that they will reach unsurpassed awakening.
因此毫無疑問，他們必定會證得無上菩提。
“Fools who are inferior due to their unwholesome views
愚癡的人因為邪惡的見解而品性低劣
And sever the life force of insight will forsake awakening;
並且切斷慧的生命力將會捨棄菩提；
Therefore, abandon such nonvirtuous friends
因此，應當捨棄這樣的惡知識。
And instead attend to the wise ones and revere them!
應當親近智者並恭敬地侍奉他們！
“All the innumerable defects in all the worlds,
「世間一切無數的缺陷，
And all sentient beings sinking in the three lower realms,
以及所有沈溺在三惡道中的眾生，
Originate from the causes and conditions of ignorance and delusion;
皆源於無明和癡的因緣而生起。
Therefore, those who follow their afflictions will not gain freedom.
因此，那些追隨煩惱的人將無法獲得解脫。
“Since they forsake the true Dharma
「既然他們棄捨正法
And practice what is contrary to the Dharma,
而修習違逆於法的事物，
You should abandon
你應當捨棄
Those inferior, deluded beings!
那些下劣的、迷惑的眾生！
“Like a charioteer breaking
如同車夫折斷
The axle of his steering wheels,
他駕駛輪子的軸。
Sentient beings who engage in nonvirtuous actions
從事惡行的眾生
Will be reborn in the hell realms.
將會在地獄道中重新投生。
“Abusive words always come back to harm
辱罵的言語總是回過來傷害
Those who pronounce them, [F.221.a]
說這些話的人
Just like a sharp axe that strikes the body
就像鋒利的斧頭砍傷身體
Of the one who wields it.
揮舞它的人身上。
“Karmic ripening is experienced without fail,
「業果必然體現無遺，
In accordance with the causes and conditions of the actions performed.
按照所造業的因緣而受報。
Those who do not understand this will attend to worldly sages,
那些不明白這一點的人，就會親近世間的智者，
Thinking they are virtuous friends.
以為他們是善友。
“Then, thinking that those who meditate on emptiness
然後，認為那些冥想空性的人
Realize the unconditioned, they will develop nihilist views;
證悟無為法，他們就會產生斷見。
They will say that the body becomes like a broken pot
他們會說身體變得像一個破裂的罐子一樣
And that the mind also ceases to be.
而且意也不再存在。
“They will mostly be drawn
他們大多會被吸引
To idle gossip,
沉溺於閒散的言論，
And, strongly attached to it,
並且，對此執著強烈，
They will gain no benefits whatsoever.
他們將不會得到任何利益。
“The harm caused by poisonous snakes
「毒蛇所造成的傷害
Will never cause many beings to fall into the lower realms,
永遠無法令許多眾生墮入惡趣。
But when a fool teaches the Dharma he destroys roots of virtue,
但當愚人傳授法時，他摧毀了善根，
Which causes countless beings to fall into the hell realms.
導致無數眾生墮入地獄道。
“You who have gathered in this assembly should consider
「你們聚集在這個眾中應當思量
That Candraprabhakumāra, who is present here today,
那位現在在此的月光童子，
Has worshiped and venerated countless blessed buddhas in the past—
在過去已經禮拜和恭敬了無數位福德的佛陀——
As many as there are grains of sand in the Ganges.
如恆河中沙粒般那樣眾多。
“Since he has pursued unsurpassed wisdom
「因為他追求無上智
By meditating in a steadfast manner,
通過堅定不移的禪修，
His mind does not dwell
他的意不停留
On any of the realms of existence.
在任何有的境界中。
“Since he knows that the limit of the arising of the eye
「因為他知道眼的生際
Is always pure,
恆常清淨，
He has abandoned concepts,
他已經放棄了各種概念。
And he is utterly free from clinging.
他完全離於執取。
“He will teach this unsurpassed sūtra
他將傳授這部無上的經
On the manifestation of lights
光明顯現時
In order to benefit
為了利益無量眾生。
Countless sentient beings.
無數眾生。
“Since fools are unable to train in this teaching,
「由於愚人無法在這個教法中修行，
They regard genuine spiritual practices as faulty.
他們把真實的靈性修持視為有缺陷。
Therefore, stay far away from such fools;
因此，應當遠離這樣的愚人；
Do not assist them, and do not train in their teachings!
不要幫助他們，也不要學習他們的教法！
“Since fools are attracted to dispute,
「因為愚人喜歡爭論，
They are unable to earnestly adopt behavior that is free from conflict.
他們無法認真地採取遠離衝突的行為。
Such beings are utterly devoid of an appropriate mindset,
這類眾生完全缺乏適當的心態，
So do not serve them or proclaim their praise! [F.221.b]
所以不要侍奉他們，也不要宣揚他們的讚譽！
“Since fools are lazy and indolent by nature,
「因為愚人本性懶惰怠慢，
They constantly engage in physical, verbal, and mental nonvirtuous actions;
他們經常從事身體、言語和意念上的惡行。
They therefore completely lack
他們因此完全缺乏
Pure discipline, insight, and erudition.
淨戒、慧和博學。
“They always think about the objects of their desires,
他們常常思念貪欲的對象，
And they are drawn to distractions;
他們被引向散亂。
Regard the families, blood lines,
視家族、血脈
And bodies of such fools as inferior!
這些愚癡者的身體是下劣的！
“They are filled with aggression, they do not listen to advice,
他們充滿了害心，不聽勸告，
And their faces are repulsive;
他們的面容令人厭惡；
Even if they are born in virtuous locations,
即使他們生在有德行的地方，
Their bodies will be vile.
他們的身體將會污穢卑劣。
“Since they cling to the notion of self, they are deluded about the true meaning.
「因為他們執著於自性，所以對於真實的義無礙解感到迷惑。
Since they lack intelligence, they are unable to understand the diversity of words.
因為他們缺乏智慧，無法理解名義的多樣性。
Even if they hear teachings about intrinsic emptiness,
即使他們聽聞關於自性空性的教法，
They are not interested in them.
他們對此不感興趣。
“The thus-gone ones, the blessed ones
「如來、世尊
Have long ago abandoned all worldly verbal constructs.
很久以前就已經放棄了一切世間的言語概念。
Ordinary beings cling and are attached to those,
普通人執著於這些。
And so, for as long as they live, they fail to gain understanding and realization.
因此，只要他們活著，就無法獲得理解和證悟。
“Though they might proclaim the praises of discipline,
「雖然他們可能宣揚戒律的功德，」
They do not practice pure conduct.
他們卻不能修持清淨的行為。
Though their mouths might teach the Dharma,
儘管他們的嘴裡宣說著法，
Their bodies engage in practices that are contrary to it.
他們的身體卻在從事與之相違背的行為。
“Though they might teach the Vinaya,
雖然他們可能教導律藏，
They always behave in ways that are contrary to it.
他們的行為始終與之相悖。
The Buddha has instructed his disciples
佛已教導他的弟子們
To wear the saffron-colored robes.
穿著袈裟。
“Still, even if those who observe improper discipline
「然而，即使那些遵守非律儀的人
Put on such robes,
穿上這樣的袈裟，
It only causes the strength of pride and carelessness
這只會導致驕慢和放逸的力增長。
To grow in their minds.
在他們的意中增長。
“When they eat the food that is donated to them with faith,
「當他們吃著信眾虔誠供養的食物時，
It is like swallowing burning iron.
如同吞嚥燃燒的鐵。
In that way, after renouncing their households,
這樣地，在捨棄了他們的家庭之後，
They do not experience sense pleasures,
他們不體驗五欲，
“Nor do they gain the supreme happiness
他們也不能獲得最上的安樂
Associated with the Dharma of the buddhas.
與佛陀的法相應。
In this way, they aspire for a variety of experiences
就這樣，他們渴望各種各樣的經歷
And do not abandon the two extremes.
並且不捨棄二邊。
“None of their interests are pure,
「他們的興趣沒有一個是清淨的，
And even when such fools are in a large retinue,
即使這樣的愚癡之人身處大眾之中，
They are like foxes
他們好像狐狸
That have entered a pack of lions.
進入了獅子群中的狐狸。
“Even if you give
即使你給予
Teachings related to peace,
與寂靜相關的教導，
They do not understand or realize
他們不理解也不證悟
The meaning of suchness and emptiness.
如性與空性的義無礙解。
“Even if their teachings are praised in large retinues, [F.222.a]
「即使他們的教法在大眾中受到稱讚，
This only causes their arrogance to increase;
這只會導致他們的傲增長；
Since they do not recollect the great teacher,
因為他們不念大師。
They lack modesty and humility.
他們缺乏謙虛和謙遜。
“Even when they take hold of impure objects,
「即使他們握住不淨之物，
They joyfully hold on to them
他們喜悅地執著於它們
As if they were wish-fulfilling gems,
猶如如意寶珠一樣，
And their minds never let go of them.
他們的意念從不放棄它們。
“Though such vile beings
「雖然那些卑劣的眾生
Might renounce their households,
可能會出家。
Guard their behavior, put on Dharma robes,
守護他們的行為，穿上法衣，
And carry alms bowls,
並且持著缽盂，
“These are all merely superficial displays,
「這些都只是表面的展示，」
And so they utterly lack true insight.
所以他們完全缺乏真見。
Even if they shave their facial hairs,
縱然剃除鬚髮，
They do not renounce harmful attitudes.
他們並未出家放棄有害的心態。
“Since they follow teachings contrary to virtuous practice
「因為他們追隨違背善業的教法
And fall into mistaken views,
並陷入邪見，
The path leading to disengagement and nirvāṇa
通往離欲與涅槃的道
Is completely ruined for them.
對他們來說已經完全毀壞了。
“They will not achieve the fruition
他們將無法成就果位
Resulting from engaging in virtuous practice,
源於參與善業，
And so their ignorance and other afflictions
因此他們的無明和其他煩惱
Will not diminish in the slightest.
不會有絲毫的減少。
“While roaming in the cities,
「在城市中遊歷時，
They sing the praise of disengagement.
他們唱頌離欲的讚歌。
Due to their lack of intelligence,
由於他們缺乏智慧，
Those fools do not understand the genuine path.
那些愚人不理解真正的道。
“All their aspirations are nonvirtuous;
他們所有的根都是不善的；
Even if they stay in the wilderness,
即使他們住在荒野中，
It is not to accomplish the true causes of nirvāṇa,
這不是為了成就涅槃的真實因。
But out of desire for personal gain.
而是出於對個人利益的貪欲。
“Fond of drowsiness and sleep,
「喜歡昏沉和睡眠，
They are concerned about their physical well-being
他們關心自己的身體安樂
And constantly long
並且不斷渴望
For ways to accomplish that goal.
為了達成那個目標的方法。
“Even if they stay in the wilderness for many years,
「即使他們在荒野中居住許多年，
They adhere to mistaken views,
他們執著於邪見，
And so they stray from the path leading to nirvāṇa,
因此他們偏離了通往涅槃的道路。
Never obtaining the results of the paths of virtuous practice.
永遠無法獲得善業之道的果報。
“Since they regress from the genuine view
"因為他們退失了正確的見解
And transgress pure discipline,
並且違犯淨戒，
They always crave fine clothes to adorn their bodies,
他們總是渴望精美的衣服來裝飾自己的身體，
And for the happiness of sensual pleasures.
為了得到感官享樂的安樂。
“When they enter cities,
當他們進入城市時，
They bear the marks of pride
他們帶著驕慢的相。
And do not guard their physical actions,
不守護他們的身業，
And so they do not observe pure conduct.
因此他們不遵守清淨的行為。
“At times, when they enter cities and roam about,
「有時，當他們進入城市並四處遊歷時，
They boast about their characteristics in these words:
他們用這些名來自誇他們的相：
‘You should know that the caves in the wilderness are my home. [F.222.b]
你應該知道，曠野中的洞穴是我的家。
My eyes downcast, I glance upward slowly, walking and stopping serenely.’
我的眼睛下垂，緩緩向上瞥一眼，行走和停止都很平靜。
“Since they do indeed look like worthy ones,
「既然他們看起來確實像阿羅漢，
All the householders say to one another,
所有的家主都互相說著：
‘This monk who stays in the wilderness
這位住在荒野裡的比丘
Is truly a noble being!’
確實是位高尚的聖者！
“At other times, when visitors come to see them
「在其他時候，當訪客來看望他們時
While they stay in the forest, they brag in words such as these:
當他們住在森林中時，他們用這樣的言語自誇：
‘In these jungles I wander day and night’
「在這些叢林裡，我日夜遊蕩」
Or ‘This mat of fresh grass is where I sit.’
或者「我坐的就是這張新鮮草墊。」
“At other times, when they go to cities and enter homes,
「有時他們前往城市，進入住家，」
They eagerly ask with deception, ‘Are you well?’
他們用欺騙的心態急切地問：「你好嗎？」
Before engaging in frivolous mundane conversations
在參與輕浮的世俗閒談之前
Related to various topics such as kings and thieves.
與國王和盜賊等各種話題相關。
“At other times, driven by attachment,
「在其他時候，被執著所驅使，」
They boast about their own qualities
他們自誇自己的品質
In various ways
以各種方式
In the presence of women.
在女性面前。
“They say, ‘I am a great field of merit for the entire world;
他們說：「我是整個世界的大功德田；
I have renounced my kingdom and become a renunciant,
我已經放棄王國並成為出家人，
And now I meditate on the path.
現在我正在觀想修道。
My queen and my children have been reborn in the higher realms.’
我的王妃和我的孩子已經被重生在更高的境界。
“Upon hearing those words,
聽到那些名言後，
The women are filled with immense respect;
女性充滿了極大的敬意。
They collect clothes, food, and beverages, which they offer with the words,
她們收集衣服、食物和飲料，用這些名言獻上供養。
‘Venerable, look upon us with compassion—please come to us directly!’
「尊者，請以悲心看待我們——請直接來到我們這裡！」
“Since such people are attached to delicious meals
「因為這樣的人執著於美味的飲食
And do not know their defects,
而不知自己的過失，
They are at the mercy of Māra,
他們被魔所控制。
Like turtles caught in nets.
如同被網捕獲的烏龜。
“Even while staying in the wilderness,
「即使住在荒野中，
They are conceited about their achievements,
他們為自己的成就而自滿。
And they continue to despise and deprecate
他們繼續輕視和貶低
Those monks who are diligent.
那些精進的比丘。
“Since they repeatedly give rise to attachment
「因為他們一再生起執著
Out of the delusion related to gain and fame,
由於貪著利益和名聞的癡心，
And since they constantly engage in deceitful actions to sustain themselves,
由於他們不斷從事欺誑的行為來維持自身的生活，
They repeatedly increase their physical and verbal unwholesome actions.
他們不斷增加身體和言語上的不善行。
“Even if benefactors make offerings to them out of faith,
「即使施主們出於信心而向他們供養，
Their merit will decrease through the power of their laziness. [F.223.a]
他們的功德會因為懶惰的力量而減少。
Since those fools always long for nonvirtue,
由於那些愚人始終貪著不善，
They will never reach the acceptance that accords with emptiness.
他們永遠無法獲得與空性相應的認可。
“For those who completely abandon those faults
「對於那些完全捨棄這些過失的人
On the basis of my teachings
在我的教法基礎上
And practice with zeal and conscientiousness,
並且精進勤奮地修習。
It will not be difficult to hear this teaching.
聽聞這個教法並不困難。
“For those who are unshaken by worldly concerns
「對於不為世間八法所動搖的人」
Such as gain, loss, praise, criticism,
譬如得失、讚譏、
Suffering, and happiness,
苦與安樂，
It will not be difficult to receive this teaching.
接受這個教法對他們來說將不會困難。
“For those who perceive the body as filth,
「對於認知身為不淨的人，」
The aggregates as wounds,
五蘊如傷口，
And food as poison for the wounds,
把飲食視為傷口的毒藥，
It will not be difficult to receive this teaching.
接受這個教法將不會困難。
“For those who do not become haughty
「對於那些不會變得傲慢的人
But put on the attire of modesty
但要穿戴謙遜的衣著
Even when they receive fine clothes,
即使他們獲得了精美的衣服，
It will not be difficult to receive this teaching.
接受這個教法將不會困難。
“For those who are not conceited about their appearance and strength,
「對於那些不自滿於自己的容貌和力的人來說，」
Who are not attached to food
不貪著飲食的人
But merely eat to sustain their lives,
只是為了維持生命而飲食，
It will not be difficult to receive this teaching.
接受此教導將不會困難。
“For those who know that the objects of craving are empty
「對於那些知道貪愛的對象是空的人來說
And therefore neither indulge in nor reject pleasures
因此既不沉溺於快樂，也不排斥快樂
But always act with the understanding of emptiness and disengagement,
但總是以空性和離欲的理解而行動，
It will not be difficult to receive this teaching.
接受此教法不會有困難。
“For those living alone in the mountains—more than a league away—
「對於那些獨自住在山中遠離人煙的人——距離超過一里格之遠——
Who, while absorbed in equipoise,
誰在三摩地中沉浸時，
Realize the selflessness of conditioned phenomena,
証悟有為法的無我。
It will not be difficult to receive this teaching.
對於那些人來說，接受這個教法將不會很困難。
“For those who accomplish the path of the pure eye
「對於成就淨眼之道的人來說
By realizing the characteristics of the limits
通過認識邊際的相
Of the exhaustion, arising, and cognition of the eye,
眼的消盡、生起和認知，
It will not be difficult to receive this teaching.
接受這個教法將不會困難。
“The same also applies to the ear, the nose,
同樣的道理也適用於耳、鼻、舌、身、意。
The tongue, the body, the mind,
舌、身、意，
Forms, sounds, scents, tastes, and textures,
色相、聲、香、味、觸，
Up to words and names.
乃至名句。
“You should know that,
你應當知道，
In the future,
未來，
All the countless monks will be
無數的比丘將會
Either diligent or lazy in those ways.
要麼精進，要麼懈怠，以這些方式。
“You should know that, in those ways,
「你應該知道，以此種方式，
They will either be virtuous or nonvirtuous friends,
他們要麼是善知識，要麼是惡知識，
Accomplished or unaccomplished,
成就或未成就，
Trusting or untrusting.
有信心或沒有信心。
“You should know that, in those ways, they will be
你應當知道，以那些方式，他們將會是
Either virtuous or nonvirtuous friends
善知識或惡知識
Who accomplish or do not accomplish
成就或不成就的
The path of the eye’s exhaustion.
眼的窮盡之道。
“You should know that, in those ways,
「你應當知道，以那些方式，」
Some will be strongly interested in awakening,
有些人會對菩提產生強烈的興趣，
Only to lose interest later,
只是後來又失去了興趣。
After one, two, or three months have passed.
經過一個月、兩個月或三個月之後。
“Still, even if the interest
「但即使對菩提的興趣
Born upon hearing this teaching [F.223.b]
聞此法而生起
Declines in some,
在某些人身上減退，
They will revive their faith later on.
他們將在後來恢復他們的信。
“Some will not abandon their carelessness
「有些人不會放棄他們的放逸
When they hear this teaching;
當他們聽聞此教法時；
Instead, they will think,
反而他們會認為，
‘This discourse is not the Buddha’s words!’
「這個教法不是佛的名言！」
“After hearing this teaching,
在聽聞這個教法之後，
Some will be caught by Māra;
有些人會被魔所迷惑；
Even if faith has initially arisen in them,
即使他們最初已經生起了信心，
They will abandon it later on.
他們後來會放棄它。
“Those who are not interested in the Dharma will pursue falsehood, fame, and gain;
「那些對法不感興趣的人會追求虛偽、名聲和利益；」
Although they might sing the praises of the lights
雖然他們可能會讚頌光明
Of dhāraṇīs, absorption, and complete comprehension
陀羅尼、禪定和圓滿的理解
As they roam through cities and towns, they will not gain true realization.
當他們遊歷城鎮時，將無法獲得真正的證悟。
“Those who are bound by the five sense pleasures
「那些被五欲所束縛的人們
And pursue worldly activities
並追求世俗的事務活動
Will involve themselves in concepts and statements,
會沉溺於概念和言論中，
And so denigrate the training in emptiness.
因而貶低空性的修習。
“Devoid of mindfulness and insight,
「喪失念和慧，
Their whole life will be wasted in meaningless pursuits;
他們的整個人生將會在無義的追求中虛度光陰。
The fools who abandon the Dharma of emptiness obstruct their discipline,
那些愚癡的人捨棄空性的法，阻礙自己的戒律，
And so fall into the Hell of Unceasing Torment, never to be reborn in the higher realms.
從而墮入無間地獄，永遠無法再生到更高的境界。
“Someone who hears this discourse
「有人聽聞此法語
And memorizes a single four-line verse from it
並且從中背誦一個四句偈
Is more exalted than someone who builds
比建造了千個塔的人還要高尚
A thousand stūpas in every single moment.
在每一個剎那都建造一千座塔。
“Someone who hears this discourse
「有人聽聞此經教
And memorizes a single four-line verse from it
並且從中背誦一個四句偈
Is more exalted than someone who offers
比供養佛陀的塔樓花環更加高尚
A hundred thousand flower garlands to the stūpas of the buddhas.
一百萬朵花環供養給佛陀們的塔。
“Someone who contemplates this discourse
有人思惟此教法
For just a single moment
只要短短一瞬間
Is more exalted than someone who builds
比建造
As many bejeweled stūpas as there are grains of sand in the Ganges.
如恆河沙數那樣眾多的珍寶塔。
“Someone who contemplates this discourse
某人思維此教法
For just a single moment
哪怕只有一個剎那
Is more exalted than someone who venerates
比供養更加高尚
Ten million buddha realms by tossing flowers.
以十百萬佛剎的花朵來獲得。
“Someone who contemplates this discourse
「有人思考這部教法
For just a single moment
僅僅一個剎那
Is more exalted than someone who offers
比供養十萬個佛陀的法衣還要高尚
Ten million Dharma robes to the buddhas.
向佛陀供養一千萬件法衣。
“The buddha eye is pure and superior—
「佛眼清淨而高尚——
There is nothing that it does not know and see.
沒有任何事物是它不知道、不看見的。
Those who are dedicated to this discourse
那些專心致力於這個教法的人
Will achieve the buddha eye.
將成就佛眼。
“Countless eons ago,
「無數劫前，
The Buddha Dīpaṅkara appeared.
燃燈佛出現了。
I was at that time the child of a brahmin,
我當時是一個婆羅門的孩子，
And I worshiped him by holding up flowers.
我就用花供養他而禮拜。
“He prophesied that I would become a buddha
他預言我會成佛
Named Śākyamuni,
名號釋迦牟尼，
And that I would teach this discourse
而我會傳講這個教法
While sitting at the seat of awakening.
坐在菩提座上。
“You were a young boy at that time.
「那個時候，你還是個年輕的男孩。
When you heard this prophecy,
當你聽到這個預言時，
You became overjoyed and filled with faith. [F.224.a]
你變得極其喜樂，充滿了信。
With your palms joined, you made this aspiration:
你雙手合掌，發起了這樣的願望：
“ ‘When this brahmin child becomes a perfect buddha,
「當這位婆羅門孩童成為圓滿的佛時，
May I become his assistant.
願我成為他的助手。
After he passes into nirvāṇa,
在他進入涅槃以後，
May I uphold and guard his collection of teachings!’
願我能夠守護和維持他的教法集！
“When the Buddha Dīpaṅkara
「當燃燈佛
Taught this discourse on the manifestation of lights,
宣說了這部光明顯現的教法，
Both the brahmin son and the young boy
那位婆羅門子和小男孩都
Listened to it carefully and kept it in mind.
仔細聆聽並將其銘記於意。
“In the past, I once offered blue lotus flowers to that buddha.
「在過去，我曾經向那位佛供養過青蓮花。
You were present at that time, and you made the aspiration
你當時在場，並發起了這個誓願
To uphold this discourse during the final period of my teachings
在我教法的最後時期，要受持這部經論
And to propagate it on a vast scale.
並廣大地弘揚它。
“Those who, upon hearing this teaching,
「那些聽聞這個教法的人，
Do not give rise to aversion but hold it,
不要生起厭煩之心，而是要持守它。
Keep it in mind, read it, and recite it
將它銘記在意中，誦讀它，並背誦它
Are sublime beings!
是殊勝的有情！
“In the future, you should uphold
在未來，你們應當受持
This teaching that is difficult to hear,
這個難以聽聞的教法，
Teach it extensively, and reveal its meaning
廣泛教導它，並揭示其義無礙解
To sentient beings!
對眾生！
“In the past,
「過去，
When the true Dharma was about to disappear,
當正法將要消滅的時候，
I also taught this discourse on the manifestation of lights
我也對眾生廣泛宣講了這個光明顯現的教法
Extensively to sentient beings.
廣泛地向眾生傳授。
“Because fools do not accomplish it with determination,
「因為愚癡的人不以願心來成就它，」
They deprecate it.
他們貶低它。
Still, when I hear their words,
不過，當我聽到他們的名時，
I do not become angry.
我不生氣。
“Instead, I always cultivate patience
「反而，我常常修習忍辱
And benefit the world.
並利益世間。
Since the strength of my patience is perfect,
由於我的忍辱力已經圓滿，
I am adorned with the major and minor marks.
我以三十二相八十隨形好而莊嚴。
“Kumāra, you should regard the excellent
童子，你應當視為殊勝
And perfect body of the Buddha,
以及佛圓滿完美的身體，
As well as his pure and sublime golden color,
以及他清淨殊勝的金色身。
As the outcome of the strength of his patience.
作為他忍辱力的果報。
“Countless realms shake
無數的佛剎震動
When my feet touch the earth,
當我的雙腳接觸大地時，
Yet no sentient being loses balance;
然而沒有任何有情失去平衡；
All this is the outcome of the strength of my patience.
這一切都是我忍辱力的果報。
“The hundred thousand light rays
「百萬光線
Emitted from each pore of my hair
從我身體的每一個毛孔中放射出來
Illuminate all directions;
照亮四面八方；
All this is the outcome of the strength of my supreme patience.
這一切都是我最上忍辱之力的成果。
“Creatures with frightening appearances such as rākṣasas,
「各種具有恐怖外觀的眾生，例如羅剎，
As well as ravishing and majestic beings,
以及美麗莊嚴的眾生，
All show reverence to me;
都向我恭敬。
All this is the outcome of the strength of my supreme patience.
這一切都是我最上忍辱力的結果。
“All the members of my retinues
「我的所有眷屬成員
Have developed gentle minds,
培養了溫和的意。
And they revere the Thus-Gone One;
他們都恭敬如來。
All this is the outcome of the strength of my supreme patience.
這一切都是我最上忍辱力的果報。
“All the praises of the Buddha’s qualities
「佛陀功德的所有讚歎
Proclaimed within my great assemblies
在我的大眾集會中宣告
With a hundred thousand musical tunes, [F.224.b]
以百千種音樂的旋律，
All this is the outcome of the strength of my supreme patience.
這一切都是我最上忍辱的力的結果。
“A hundred thousand malevolent
「一百萬個惡毒的
And frightening nāga kings
令人驚怖的龍王
Become pleased when they see the Buddha;
看到佛時變得歡喜；
All this is the outcome of the strength of my supreme patience.
這一切都是我最上忍辱力的結果。
“Beings such as rākṣasas and yakṣas
「羅剎與夜叉等眾生
Come to me carrying hundreds of thousands
來到我這裡，帶著數百萬的
Of flower garlands to worship me;
花環來禮拜我；
All this is the outcome of the strength of my supreme patience.
這一切都是我最上忍辱力的成果。
“Thus-gone ones residing
如來駐留
In countless hundreds of thousands of realms
在無數百千個世界中
Are praising my qualities;
正在讚歎我的功德；
All this is the outcome of the strength of my supreme patience.
這一切都是我最上忍辱力的成果。
“Hundreds of thousands of mahoragas
「數百千摩睺羅迦
And kaṭapūtanas gather together
迦吒補單那聚集在一起
And worship me by tossing flowers;
並以拋灑花朵的方式來禮拜我；
All this is the outcome of the strength of my supreme patience.
這一切都是我最上忍辱的力量所帶來的結果。
“Sixty billion beings
六百億眾生
Including the yakṣa kings
包括夜叉王
Come to worship me;
來禮拜我；
All this is the outcome of the strength of my supreme patience.
這一切都是我最上忍辱力的結果。
“The kings of the nāgas
龍王們
Such as Manavaka
如摩那婆迦
Also offer me red pearls;
也要供奉我紅珍珠；
All this is the outcome of the strength of my supreme patience.
這一切都是我最上忍辱的力所成就的。
“Tumburu and a hundred thousand other devas of music
婆那婆斯和其他百萬音樂天神
Gather together
集聚在一起
And worship me with music;
並用音樂禮拜我；
All this is the outcome of the strength of my supreme patience.
這一切都是我最上忍辱力的成果。
“Hundreds of thousands of mahoragas
「數百萬的摩睺羅迦
And kaṭapūtanas gather together
而迦吒補單那聚集在一起
And worship me with offerings of flowers and perfumes;
並以花香供養我，而向我禮拜。
All this is the outcome of the strength of my supreme patience.
這一切都是我最上忍辱力的果報。
“The nāga king Gandhāra
「龍王香象
Reveals half of his body
顯露他的半個身體
And joins his palms respectfully toward me;
並向我恭敬地合掌。
All this is the outcome of the strength of my supreme patience.
這一切都是我最上忍辱力的結果。
“A trillion beings
「一兆個眾生
Such as Anaṅga and Rāhula
像無礙和羅睺羅這樣的眾生
Worship me with minds filled with faith;
用充滿信的意來禮拜我；
All this is the outcome of the strength of my supreme patience.
這一切都是我最上忍辱力的果報。
“Kumāra, you should see
「童子，你應當看見
That whoever is touched by the Buddha’s light rays
凡是被佛的光明所照觸的人
Becomes freed from suffering and obtains happiness;
得以脫離苦難，獲得安樂；
All this is the outcome of the strength of my supreme patience.
這一切都是我最上忍辱之力的結果。
“Samudra and a hundred thousand
「海神和一百萬
Gods of the wind fill the sky
風神充滿虛空
And worship me by showering perfumed rains;
並禮拜我，灑下香雨；
All this is the outcome of the strength of my supreme patience.
這一切都是我最上忍辱力的果報。
“A hundred thousand divine retinues
「百萬眾天眷屬
Worship me by tossing divine flowers,
以禮拜我來灑下神聖的花朵，
Abandon their cravings, and attend to the buddhas;
捨棄貪愛，恭敬佛陀；
All this is the outcome of the strength of my supreme patience.
這一切都是我最上的忍辱之力的結果。
“You also advertise the Buddha’s miraculous power,
「你也宣揚佛陀的神通，
Generosity, and discipline,
布施和戒律，
Causing everyone to hear about them;
讓所有人都能聽聞到它們。
Regard this as the outcome of the strength of my supreme patience.
將此視為我最上忍辱力的結果。
“Everyone gains understanding
「一切眾生都獲得理解
Through the words related to the aggregates,
通過與五蘊相關的名，
The elements, and the four truths;
界、以及四諦；
All this is the outcome of the strength of my supreme patience.
這一切都是我最上忍辱的力所成就的。
“Through my miraculous powers, [F.225.a]
「通過我的神通，
The words related to the limit of the exhaustion of the eye
與眼盡滅際相關的名句
And utter peace, as well as the limit of its arising,
究竟安樂，以及它生起的滅際。
Are heard from the sky.
從天空中傳來。
“Through my miraculous powers,
「憑藉我的神通，
These words will be heard from the sky:
這些名將從空中傳來：
‘The eye arises from causes and conditions;
眼是從因緣而生起的；
It does not come from or go anywhere.’
它不從任何地方生出，也不往任何地方去。
“Through my miraculous powers,
「藉由我的神通，
These words will be heard from the sky:
這些名將從天空傳來被聽到：
‘The buddhas are born from
佛陀從
The realization of the eye’s peace.’
眼的寂靜的證悟。
“Through my miraculous powers,
「藉由我的神通，
These words will be heard from the sky:
這些名從天空傳來：
‘Since the limit of the exhaustion of the eye is peace,
既然眼的滅際是寂靜，
The buddhas are born from this realization.’
佛陀由此證悟而生。
“Through my miraculous powers,
「透過我的神通，
These words will be heard from the sky:
這些名字會從天空中傳來：
‘Since the limit of the eye is utter peace,
「既然眼的極限是究竟安樂，
The buddhas are born from this realization.’
佛陀從這個證悟中誕生。
“Through my miraculous powers,
「藉由我的神通，
These words will be heard from the sky:
這些名言將從天空中被聽聞：
‘Since the limit of the arising of the eye is peace,
「既然眼的生際是寂靜，
The buddhas are born from this realization.’
佛陀從此證悟而生。
“Through my miraculous powers,
「以我的神通，
These words will be heard from the sky:
這些名句將從天空傳來：
‘Since the transformation of the eye is peace,
既然眼的轉變就是寂靜，
The buddhas are born from this realization.’
佛陀由此證悟而生。
“Through my miraculous powers,
「透過我的神通，
These words will be heard from the sky:
這些言語將從天空傳來被聽聞：
‘Since the arising of the eye is peace,
由於眼的生起是寂靜，
The buddhas are born from this realization.’
佛陀從這個證悟中誕生。
“Through my miraculous powers,
「通過我的神通，
These words will be heard from the sky:
這些名將從天空中被聽到：
‘Since the disengagement of the eye is peace,
由於眼的離欲是寂靜，
The buddhas are born from this realization.’
佛陀是從這個證悟而生成的。
“The same applies to the ear, the nose,
「同樣地，耳、鼻也是如此，
The tongue, the body, the mind,
舌、身、意，
Forms, sounds, scents, and textures,
色相、聲、香、觸，
Up to words, names, and so forth.
直到名和句等等。
“By extension, this explanation also applies
依此類推，這個解說也同樣適用
To desire, anger, ignorance,
貪欲、瞋恚、無明，
Aggression, pretense, envy, deceit,
害、誑、嫉妒、欺誑，
Arrogance, pride, and so forth.”
傲慢、驕慢等等。」
1.631When he heard this unique and extraordinary teaching, Candraprabhakumārabhūta was overjoyed. With his palms joined, he said, “Blessed One, if I were to invite the Thus-Gone One and his large retinue for lunch tomorrow, would he consider me with affection and consent to come for the lunch that I will prepare?”
1.631月光童子聽聞這獨特而非凡的教法，歡喜踴躍。他雙手合十說道：「世尊，如果我明天邀請如來和他的大眾來用午餐，您會對我有情感和好感，並同意來參加我準備的午餐嗎？」
1.632As he said this, the Blessed One perceived Kumāra’s pure motivation, [F.225.b] and he knew that this would benefit countless sentient beings. So, considering him with affection, he gave his consent by not responding. Candraprabhakumārabhūta then stood up, prostrated at the feet of the Blessed One, circumambulated him three times, and, filled with joy, went back to his home. Together with his retinue, and with the help of gods, nāgas, yakṣas, rākṣasas, mahoragas, and other beings, he installed a silken marquee at a crossroads near the city of Rājagṛha. That marquee was very tall and wide, and it covered the whole area. It was decorated with symmetrical golden nets, garlands of precious gems, and lion standards, as well as a billion interwoven golden threads. Heaps of garlands of precious flowers in the most magnificent colors were spread on the floor, and innumerable garlands of other flowers, such as magnolia and rosewood flowers, were hung as ornaments, covering the entire interior of the precious marquee as well as the entire assembly. A throne and seats were arranged inside, and a variety of pure and delightful precious fragrant substances, such as pṛkkā, dumaca, sandalwood, and saffron, were burned. Different kinds of the most excellent mixed incenses were also prepared as offering substances. Fragrant water was sprinkled in all the lanes of the city, and fresh flowers were spread all over the ground. At that time, innumerable goddesses, female asuras, and daughters of Rāhula were thrilled and came with the desire to accomplish the cause of awakening, adorning that magnificent great city with their presence.
1.632世尊體察到月光童子清淨的發心，知道這將利益無量的眾生。因此他慈悲地同意了，只是沒有言語回應。月光童子於是起身，在世尊腳前頂禮，繞行三圈，內心充滿喜悅，回到自己的家中。他與自己的眷屬一起，在天神、龍、夜叉、羅剎、摩睺羅迦和其他眾生的幫助下，在王舍城附近的十字路口搭起了一座絲綢的帳篷。帳篷非常高大寬敞，覆蓋了整個區域。它用對稱的黃金網、珍寶花環和獅子旗幟裝飾，以及十億根交織的黃金線點綴。最華麗色彩的珍貴花環堆積在地面上，無數其他花環，如玉蘭花和檀木花，被懸掛作為裝飾品，覆蓋了整個珍寶帳篷的內部和整個集會。帳篷內設置了寶座和座位，各種純淨而喜樂的珍貴香物，如毘笈多香、度摩香、檀香和藏紅花，被點燃焚燒。不同種類的最上等混合香料也被準備好作為供養的物品。香水被灑在城市的所有街道上，新鮮的花朵被撒滿了地面。此時，無數的女天神、女阿修羅和羅睺羅的女兒們欣喜雀躍，帶著成就菩提事業的願望而來，用她們的到臨裝飾了這座宏偉壯麗的大城市。
1.633Once Candraprabhakumārabhūta knew that the entire city had been cleaned and decorated and it was time for the noon meal, he addressed the Blessed One, [F.226.a] “Blessed One, please come to this city in order to heal sentient beings!”
1.633月光童子知道整個城市已經清潔裝飾好，到了中午用餐的時候，就向世尊說道：「世尊，請來到這座城市，以便醫治眾生吧！」
1.634The Blessed One arrived at the city with his many retinues, and as soon as he stepped through the city gate, the ground of that great city and countless billions of universes in the ten directions began to shake. At that moment, those who were blind could see, those who were suffering became happy, those who were deaf could hear, those who were ugly became handsome, those who were poor became wealthy, those who were childless had children, those who had no clothes received clothes, those who had no jewels received jewels, those who had no friends gained friends, and those who had no physical ornaments received all kinds of physical ornaments. Upon seeing the Thus-Gone One, many groups of birds such as swans, cranes, parrots, peacocks, and crows became overjoyed and started to sing the most pleasant and sublime songs, which brought immense delight to those who heard them.
1.634世尊來到城裡，帶著眾多的眷屬。當他踏進城門的一刻，那個偉大城市的大地以及十方無數億兆的宇宙都開始震動。在那一時刻，失明的人能夠看見，正在受苦的人變得喜樂，聾啞的人能夠聽見，容貌醜陋的人變得英俊，貧窮的人變得富有，沒有孩子的人有了孩子，沒有衣服的人得到了衣服，沒有珠寶的人得到了珠寶，沒有朋友的人獲得了朋友，沒有身體飾物的人得到了各種各樣的身體飾物。當看到如來的時候，許多種鳥類如天鵝、仙鶴、鸚鵡、孔雀和烏鴉都欣喜若狂，開始唱起最美妙和最崇高的歌曲，這為那些聽到它們的人帶來了無限的喜樂。
1.635Miraculously, the Thus-Gone One also emanated countless magnolia trees, and many hundreds of thousands of sentient beings worshiped the Blessed One by proffering fresh flowers as well as the most fragrant perfumes and strewing them upon him. Many hundreds of thousands of mighty female asuras carried red pearls and sandalwood powders, which they joyfully tossed at the Thus-Gone One. Many asuras and gods were also present in the sky, sheltering the Thus-Gone One by holding bejeweled parasols adorned with gold and silver above his head. Through his miraculous powers, the Blessed One manifested countless hundreds of thousands of sandalwood trees, [F.226.b] golden trees, and trees filled with jeweled vessels and cloths. Those trees were adorned with precious gems and with magnificent blooming flowers and leaves; they all manifested as the result of the collective karmic ripening of countless beings’ merit. Whenever the wind blew, the fragrance of their sublime perfumes pervaded innumerable buddha realms. Countless hundreds of thousands of sentient beings also held up flowers at the same time and tossed them upon the Blessed One. Similarly, countless insentient manifestations were also emanated solely through the Thus-Gone One’s miraculous powers. Through his miraculous powers, all beings’ wishes were completely fulfilled in accordance with their individual aspirations.
1.635世尊通過神通，奇妙地顯現出無數茉莉花樹，許多成千上萬的眾生向世尊禮拜，獻上清新的鮮花以及最香的香，灑在他身上。許多成千上萬的強大的女阿修羅携帶紅珍珠和檀香粉，歡喜地向如來拋灑。許多阿修羅和天神也出現在虛空中，通過舉著用珠寶裝飾、以黃金和白銀裝飾的傘蓋在如來頭頂上方，庇護著如來。世尊通過他的神通，顯現出無數成千上萬的檀香樹、黃金樹，以及裝滿珠寶容器和布匹的樹。這些樹用珍寶裝飾，擁有華麗盛開的鮮花和樹葉；它們都作為無數眾生功德的業果而顯現。每當風吹動時，它們殊勝香的芬芳遍滿無數佛剎。無數成千上萬的眾生也同時舉起鮮花，灑在世尊身上。同樣地，無數無情的顯現也純粹通過如來的神通而產生。世尊通過他的神通，完全根據所有眾生各自的根願，使他們的願望得以實現。
1.636When the Blessed One arrived in the city, the entire assembly heard extraordinary and inconceivable words of instruction that rang out in the sky, no one knowing where the words came from. In this way, Dharma teachings were uttered in many hundreds of thousands of verses.
1.636當世尊來到城市時，整個眾會聽到了天空中迴盪著的非凡、難以思議的教法之聲，無人知曉這些聲音從何而來。就這樣，法教以數百千個偈頌被宣說了出來。
When the Blessed One entered the city,
世尊進入城市時，
These words resounded in the sky:
這些言語在空中迴響：
“Those who realize the limit of the exhaustion of desire to be empty and void
「那些領悟到貪欲滅際為空無之人」
Will realize reality and achieve awakening.”
將證悟真實，成就菩提。
When the Blessed One entered the city,
當世尊進入城市時，
These words resounded in the sky:
這些名聲在虛空中迴響：
“Those who realize the limit of the arising of desire to be empty and void
「那些認識到貪欲的生際本為空無的人
Will realize reality and achieve awakening.”
將證悟真實，成就菩提。
When the Blessed One entered the city,
當世尊進入城市時，
These words resounded in the sky:
這些名聲在空中迴蕩：
“Those who realize the limit of desire to be empty and void
那些領悟到貪欲的終極是空性與虛無的人
Will realize reality and achieve awakening.”
將能證悟真實，成就菩提。
When the Blessed One entered the city,
當世尊進入城市時，
These words resounded in the sky:
這些名言在天空中迴響：
“Those who realize the peace of desire to be empty and void
「那些領悟貪欲的寂靜乃是空無和虛幻的人們」
Will realize reality and achieve awakening.” [F.227.a]
將證悟真實，成就菩提。
When the Blessed One entered the city,
當世尊進入城市時，
These words resounded in the sky:
這些名在虛空中迴響：
“Those who realize the cognition of desire to be empty and void
「那些領悟到貪欲之認識為空無與虛幻的人們
Will realize reality and achieve awakening.”
將證悟真實，成就菩提。
When the Blessed One entered the city,
當世尊進入城市時，
These words resounded in the sky:
這些名字在天空中迴響：
“Those who realize that desire is nonexistent, empty, and void
「那些領悟到貪欲不存在、空無、寂滅的人
Will realize reality and achieve awakening.”
將證悟真實，成就菩提。
When the Blessed One entered the city,
當世尊進入城市時，
These words resounded in the sky:
這些名字在天空中迴響：
“Those who realize that desire is unborn, empty, and void
「那些領悟貪欲無生、空無、虛無的人」
Will realize reality and achieve awakening.”
將證得真實，成就菩提。
When the Blessed One entered the city,
當世尊進入城市時，
These words resounded in the sky:
這些名聲在空中迴響：
“Those who realize the complete cessation of desire to be empty and void
「那些證悟貪欲的完全滅盡而體證空性的人」
Will realize reality and achieve awakening.”
將領悟真實而成就菩提。」
“The same also applies to anger, ignorance,
「對於瞋恚、無明，也是同樣的道理，
Aggression, pretense, miserliness,
害、誑、慳、
Deceit, arrogance, pride, misery,
欺誑、傲、驕慢、愁，
Suffering, origin, cessation, path,
苦、集、滅、道，
“Sentient beings, boys, girls, women, men, living creatures,
「眾生、男孩、女孩、女性、男性、有情，
The six faculties, the six objects, the four great elements,
六根、六塵、四大，
The world, suffering, the aggregates, the elements,
世間、苦、五蘊、十八界，
Worldly arising, words, names, and so forth.”
世間的生起、名詞、句子等等。
Through those teachings of the Dharma lord,
通過那位法主的教法，
All sentient beings were overjoyed,
一切眾生皆大歡喜，
And, upon hearing them, all the inhabitants of the divine worlds
並且，當天界所有的住民聽聞了這些教法之後，
Formed the wish to follow the vehicle of the Thus-Gone One.
發起了追隨如來乘的願望。
When the Blessed One entered the city,
當世尊進入城市時，
These words resounded in the sky:
這些言詞在虛空中迴響：
“Since the Blessed One was so dedicated to the strength of generosity,
「因為世尊對布施之力如此堅持不懈，
He reached awakening through the strength of generosity.”
他通過布施的力而證得菩提。
When the Blessed One entered the city,
當世尊進入城市時，
These words resounded in the sky:
這些名聲在天空中迴蕩：
“Since the Blessed One was so dedicated to pure discipline,
世尊由於對淨戒的執著深厚，
He reached awakening through the strength of pure discipline.”
他通過淨戒的力而證得菩提。
When the Blessed One entered the city,
當世尊進入城市時，
These words resounded in the sky:
這些名句迴盪在虛空中：
“Since the Blessed One was dedicated to pure patience,
世尊因為專注於淨忍辱，
He reached awakening through the strength of that patience.”
他透過忍辱的力而證得菩提。
When the Blessed One entered the city,
當世尊進入城市時，
These words resounded in the sky: [F.227.b]
這些名言在空中迴盪：
“Since the Blessed One was dedicated to pure diligence,
「因為世尊一心精進修行，
He reached awakening through the strength of that diligence.”
他通過精進的力證得菩提。
When the Blessed One entered the city,
當世尊進入城市時，
These words resounded in the sky:
這些名聲在天空中迴盪：
“Since the Blessed One was dedicated to pure concentration,
世尊因為專注於清淨的禪定，
He reached awakening through the strength of that concentration.”
他通過那禪定的力證得了菩提。
When the Blessed One entered the city,
當世尊進入城市時，
These words resounded in the sky:
這些名聲在天空中迴響：
“Since the Blessed One was dedicated to pure insight,
「因為世尊專注於清淨的慧，
He reached awakening through the strength of that insight.
他通過那種慧的力而證得菩提。
“The same also applies to the strengths of miraculous powers,
「同樣地，這也適用於神通的根。」
The higher perceptions, the qualities, the knowledge of past lives,
神通、諸法、宿命智，
Skill in means, retention, renown,
方便、陀羅尼、名聞，
Faith in karma and in the branches of dependent origination, learning,
對業與緣起法的各個環節的信，學習，
“Harmony with emptiness, peace, complete control,
「與空性和諧，寂靜，圓滿的掌控，
Expertise in the ultimate limit and voidness, fear, delight, altruism,
對究竟極限與空性的精通、敬畏、喜悅、利他。
Love, compassion, joy, equanimity, acceptance, harmlessness,
慈、悲、喜、捨、接納、無害，
The realization of emptiness, the absence of marks, and so forth.”
空性的證悟、無相等等。
When the noble master endowed with the ten powers —
當這位具足十力的聖賢—
The divine lord unmatched in terms of qualities and glory—
無比的天尊，具足無量的功德與榮光——
Came and walked in this sublime city,
來到並在這個莊嚴的城市中行走。
He benefitted sentient beings extensively.
他廣泛地利益了眾生。
Since they had performed virtuous actions in the three realms in the past,
因為他們在過去於三界中修行了善業，
He caused the various virtues of the gods to increase.
他使得諸天神的福德增長。
All worldly beings revered him and listened to his teachings,
一切世間的有情都尊敬他，聆聽他的教法。
And everyone was filled with joy.
所有的人都充滿了喜悅。
When the Blessed One came and walked in this sublime city,
當世尊來到並在這座殊勝的城市中行走時，
The vast ground of the city started to shake.
那座城市寬廣的大地開始震動。
When they saw the completely pure lights emitted by the Blessed One,
當他們看到世尊所放射出的完全清淨光芒時，
Everyone was amazed and thrilled.
所有人都感到驚奇喜悅。
Since the Blessed One came to that city and benefitted beings extensively,
由於世尊來到那座城市，廣泛利益眾生，
The retinues of gods and humans were delighted,
天神和人的眷屬都感到歡喜。
And beings residing on the earth and in the sky praised him by saying,
大地和天空中的眾生都讚歎他說：
“The Blessed One brings the highest happiness to the three realms!”
「世尊為三界帶來最高的安樂！」
When the Blessed One placed the wheels of his feet on the ground,
當世尊將他的足輪踏在地上時，
Pure light illuminated the place, amazing everyone.
純淨的光明照亮了這個地方，令眾人驚奇讚歎。
The delightful sounds of thoroughbred horses resounded in the city,
良駿馬的喜樂聲音在城中迴盪，
And the birds flying in the sky were overjoyed.
天空中飛翔的鳥兒都感到喜樂。
Melodious tunes also manifested spontaneously
妙法聲調也自然地顯現出來
From the bracelets, anklets, necklaces,
從手鐲、足鐲、項鍊，
And various other precious ornaments
與其他各種珍寶莊嚴具
Of the many faithful maidens, without anyone playing the ornaments.
許多有信心的女性，沒有人彈奏那些裝飾品。
Everyone conversed joyfully and complimented one another [F.228.a]
每個人都歡喜地交談，互相稱讚。
With the most agreeable and auspicious words.
用最令人愉悅和吉祥的名言。
Those who were blind, deaf, or with other faculties impaired
那些失明、失聰或其他根受損的人
Recovered the full ability of their senses.
恢復了他們感官的完全能力。
When the Thus-Gone One came to the city,
當如來來到城市時，
Gods and humans joyfully offered him flowers,
天神和人都歡喜地向他獻上花朵，
And melodious tunes resounded everywhere in the sky,
而且美妙的樂聲在天空中四處迴盪，
Bringing delight to countless groups of gods.
令無數的天神群體獲得歡喜。
Beings with impaired memory had their derangements pacified,
記憶力衰退的眾生，其心亂得到了平復。
And they began to speak pleasantly to one another.
他們開始互相親切地交談。
Pregnant women who were distressed and anxious
懷孕的女性感到痛苦和焦慮
Were comforted by the magnificence of those lights.
被那些光明的莊嚴所安慰。
Undefiled Dharma teachings were expounded
無漏的法教得到了闡述
To the modest and humble men and women,
對於謙虛謙遜的男性和女性，
Causing all of them to joyfully give rise to a pure mindset
使得他們所有人都歡喜地生起清淨的意念。
And to prostrate to the feet of the supreme lord.
並向最上主宰的雙足頂禮。
Some of them pursued the unsurpassed path of the blessed ones,
其中有些人追隨了世尊的無上道。
And some pursued the path of the bodhisattvas or the path of the hearers.
有些追隨菩薩道，有些追隨聲聞道。
When the Blessed One came to the sublime city,
當世尊來到殊勝的城市時，
Everyone delighted in gazing at the face of the Blessed One.
每個人都歡喜地凝視世尊的面容。
Knowing the customs of that land through his wisdom,
以他的智慧了知那個國家的習俗，
The Blessed One benefitted them in accordance with the ways of the world.
世尊按照世間的方式利益他們。
He bestowed the supreme wealth of the Dharma on the bodhisattvas
他將法的最上財寶賜予菩薩們
And gave supreme riches to other sentient beings.
並將最上的財富賦予其他的眾生。
When the Blessed One came to the city,
當世尊來到城市時，
These words resounded in the sky:
這些名聲在天空中迴響：
“Those who crave the limit of the exhaustion of the eye
「那些渴望眼滅際的人
Revere the Buddha.”
恭敬佛。
When the Blessed One came to the city,
當世尊來到城市時，
These words resounded in the sky:
這些名聲在虛空中迴盪：
“Those who crave the limit of the arising of the eye
那些渴望眼的生際究竟的人啊
Revere the Buddha.
恭敬佛。
“Those who crave the limit of the exhaustion of the eye
「那些渴望眼滅際的人
Will develop fearless trust in the Buddha;
將會在佛的教導中培養無畏的信心；
Since they perceive the limit of the exhaustion of the eye,
因為他們領悟了眼的滅際，
Their faith will be uninterrupted.
他們的信心將是不間斷的。
“Those who crave the limit of the exhaustion of the eye
「那些渴望眼盡滅際的人
Will develop fearless trust in the Dharma;
將會對法生起無所畏懼的信心；
Since they perceive the limit of the exhaustion of the eye,
因為他們體悟到眼盡的滅際，
Their faith will be uninterrupted.
他們的信心將不會間斷。
“Those who crave the limit of the exhaustion of the eye
「那些渴求眼盡之滅際的人
Will develop fearless trust in the Saṅgha;
將會在僧伽中生起無畏的信心。
Since they perceive the limit of the exhaustion of the eye,
因為他們認識到眼盡的滅際，
Their faith will be uninterrupted.
他們的信心將不被中斷。
“Those who crave the limit of the exhaustion of the eye
「那些渴望眼的滅際的人們
Will achieve discipline free from clinging;
將會成就不執取的戒律。
Since they perceive the limit of the exhaustion of the eye,
因為他們認識到眼盡的滅際，
Their faith will be uninterrupted.
他們的信將不被中斷。
“Those who crave the limit of the exhaustion of the eye [F.228.b]
「那些渴望眼盡滅際的人
Will abandon desire that leads to the lower realms;
會捨棄導致惡趣的貪欲；
Since they perceive the limit of the exhaustion of the eye,
因為他們認知到眼盡的滅際，
They will interrupt the stream of desire.
他們將會斷除貪欲的相續。
“Those who crave the limit of the exhaustion of the eye
「那些渴求眼盡滅際的人們
Will abandon anger that leads to the lower realms;
將捨棄導向惡趣的瞋恚；
Since they perceive the limit of the exhaustion of the eye,
因為他們體悟了眼盡的滅際，
They will interrupt the stream of anger.
他們將中斷瞋恚的流轉。
“Those who crave the limit of the exhaustion of the eye
「那些渴求眼盡滅際的人
Will abandon ignorance that leads to the lower realms;
將會捨棄導向惡趣的無明。
Since they perceive the limit of the exhaustion of the eye,
因為他們覺悟眼盡的滅際，
They will interrupt the stream of ignorance.
他們將中斷無明的流轉。
“Those who crave the limit of the exhaustion of the eye
「那些渴求眼盡之滅際的人們
Will dwell within awakened wisdom;
將住於覺慧之中；
Since they perceive the limit of the exhaustion of the eye,
因為他們了知眼盡的滅際，
The flow of their awakened wisdom will be uninterrupted.
他們覺慧之流將不會間斷。
“The same teaching concerning the exhaustion of the eye
眼盡的相同教義
Also applies to all the gateways—the limit of the arising of the eye,
這個教導也同樣適用於所有的感官門—眼的生際，
Its limit, its cognition, its disengagement, its nonexistence,
其極限、其認識、其離欲、其無有。
Its unborn nature, its peace, and so forth.
它的無生本質、它的寂靜等等。
“Those who crave the limit of the exhaustion of the eye
「那些渴求眼滅際的人
Will always be free of doubts
將永遠遠離疑惑
And will therefore achieve
因此將成就
The Buddha’s miraculous powers.
佛的神通。
“Those who crave the limit of the arising of the eye
「那些渴求眼的生際之限者
Will always be free of doubts
將永遠沒有疑惑
And will therefore achieve
並因此而成就
The Buddha’s miraculous powers.
佛的神通。
“Those who crave the limit of the eye
「那些渴望眼根究竟境界的人
Will always be free of doubts
將永遠沒有疑惑
And will therefore achieve
因此將成就
The Buddha’s miraculous powers.
佛的神通。
“Those who crave the cognition of the eye
「那些渴望眼識的人
Will always be free of doubts
將永遠無有疑惑
And will therefore achieve
並因此獲得
The Buddha’s miraculous powers.
佛的神通。
“Those who crave the disengagement of the eye
「那些渴望眼的離欲之人
Will always be free of doubts
將永遠不會有疑惑
And will therefore achieve
並因此證得
The Buddha’s miraculous powers.
佛的神通。
“Those who crave the unborn nature of the eye
「渴望眼的無生本性的人們
Will always be free of doubts
將永遠消除疑惑
And will therefore achieve
並因此證得
The Buddha’s miraculous powers.
佛的神通。
“Those who crave the nonexistence of the eye
「那些渴望眼不存在的人
Will always be free of doubts
將永遠沒有疑惑
And will therefore achieve
並將因此獲得
The Buddha’s miraculous powers.
佛的神通。
“Those who crave the quiescence of the eye
「那些渴望眼睛寧靜的人
Will always be free of doubts
將永遠沒有疑惑
And will therefore achieve
並因此成就
The Buddha’s miraculous powers.
佛的神通。
“The same also applies to the ear, the nose,
「耳、鼻亦復如是，
The tongue, the body, the mind,
舌、身、意，
Forms, sounds, scents, tastes, and textures,
色相、聲、香、味、觸，
Up to words and names.
乃至於名句。
“Those who generate the boundless arising of the eye
那些能夠生起眼根無邊生起的人
Generate boundless wisdom;
生起無邊智慧；
Since wisdom is boundless,
因為智慧是無邊的，
So too is this Dharma teaching.
這個法教也是如此。
“Those who know the boundless exhaustion of the eye
「那些了解眼盡無邊的人
Will be unobscured with regard to the eye [F.229.a]
對於眼將無有障礙
And will therefore achieve
因此將成就
The unimpeded wisdom of the buddhas.
佛陀的無礙智慧。
“The same also applies to the ear, the nose,
耳、鼻亦復如是，
The tongue, the body, the mind,
舌、身、意，
Forms, sounds, scents, tastes, and textures,
色相、聲、香、味、觸，
Up to words and names.”
直至言語和名句。
When the Blessed One came to the city,
當世尊來到城市時，
A hundred thousand sentient beings
百萬眾生
Heard those words of the Dharma manifested from the sky
聽聞那些從空中顯現的法的言句
And became free of doubts concerning the qualities of the Buddha.
而得以脫離對於佛的功德的疑惑。
Though desire arose in the minds of some of them,
雖然他們當中有些人的意中生起了貪欲，
They were not scared by the Buddha’s wisdom.
他們並不畏懼佛的智慧。
Though desire arose in the minds of some of them,
雖然有些人的意中生起了貪欲，
They did not turn away from the Buddha’s qualities.
他們沒有背離佛的功德。
Though desire arose in the minds of some of them,
雖然他們的意中生起了貪欲，
They pursued unsurpassed wisdom.
他們追求無上智。
They accomplished the unique qualities
他們成就了獨特的功德
And had no interest in the vehicle of the hearers.
而且對聲聞乘毫無興趣。
Immature beings might practice concentration,
未成熟的眾生可能會修習禪定，
But since they are attracted to the bliss of concentration,
但是由於他們被禪定的喜樂所吸引，
They will develop manifest pride
他們會產生明顯的驕慢。
And think that they have achieved the fruition of virtuous practice.
並且認為自己已經成就了善業的果報。
Immature beings might practice concentration,
未成熟的眾生可能會修習禪定，
But since they do not understand the limit of the exhaustion of the eye,
但由於他們不理解眼盡的滅際，
They will never reach liberation,
他們永遠無法達到解脫。
Even if they practice for a hundred thousand eons.
即使他們修行十萬劫。
They generate attachment
他們生起執著
To all forms of rebirth,
對一切的轉生，
But if they were to understand the emptiness of birth itself,
但如果他們能夠理解生本身的空性，
Their vision would become completely pure.
他們的視野將變得完全清淨。
Some might have accomplished the four concentrations,
有些人可能已經成就了四禪，
But if they lack an understanding of the limit of the exhaustion of the eye,
但若缺乏對眼滅際的理解，
Their concentration will never be pure,
他們的禪定將永遠無法清淨。
Even after a hundred thousand eons.
即使經過十萬劫。
Even if they have reached the preparatory absorptions,
即使他們已經達到未至定，
They will not achieve an understanding of the limit of exhaustion,
他們將無法成就對滅盡邊界的理解。
And since they have not understood the attainment of exhaustion,
由於他們未曾理解涅槃的成就，
They will always experience defiled attainment.
他們將始終經歷染污的成就。
Those who cling to perception
執著於想的眾生
Lack an understanding of the limit of the exhaustion of perception,
缺乏對於想的滅際之理解，
And since they have not understood the exhaustion of perception,
因為他們沒有理解想的滅際，
They will always experience defiled perception.
他們將永遠經歷染污的想。
Those who are attached to the world
執著於世間的人們
Lack an understanding of the limit of the exhaustion of the world,
未能理解世界滅際，
And since they have not understood the limit of the exhaustion of the world,
因為他們沒有理解世界滅際，
They will always experience a defiled world.
他們將始終經歷一個染污的世界。
Those who abide by a defiled mind
那些安住於染污意的人
Lack an understanding of the limit of the exhaustion of the mind,
缺乏對意的滅際的理解，
And since they have not understood the exhaustion of the mind,
由於他們未曾理解意的滅際，
They will always experience defiled mind.
他們將永遠經歷染污的意。
Those who dwell on defiled phenomena
住在染污法上的那些人
Lack an understanding of the limit of the exhaustion of phenomena,
缺乏對於法的滅際的理解，
And since they have not understood the exhaustion of phenomena,
因為他們沒有理解法的滅際，
They will always experience defiled phenomena.
他們將始終經歷染污的法。
Even if they abide by ascetic practices,
即使他們奉行苦行，
If they lack an understanding of the limit of the exhaustion of the eye,
如果他們缺乏對眼滅際的理解，
Due to this lack of understanding of the eye’s exhaustion
由於缺乏對眼盡的理解
They will not observe genuine ascetic practices.
他們就不會實踐真正的苦行。
Even if they wear the saffron-colored robes, [F.229.b]
即使穿著袈裟，
If they lack the understanding of the limit of the exhaustion of the eye,
如果他們缺乏對眼盡滅際的理解，
Due to this lack of understanding of the eye’s exhaustion
由於缺乏對眼盡的理解
They will not wear the genuine Dharma robes.
他們將不會穿著真正的法衣。
Even if they are born within high-class families,
即使他們生於高貴的家族之中，
If they lack the understanding of the limit of the exhaustion of the eye,
如果他們缺乏對眼盡滅際的理解，
Due to this lack of understanding of the eye’s exhaustion
由於這種對眼盡的理解缺乏
They will not belong to pure families.
他們將不屬於清淨的家族。
Even if they possess numerous retinues,
即使他們擁有眾多的眷屬，
If they lack the understanding of the limit of the exhaustion of the eye,
如果他們缺乏對眼盡滅際的理解，
They will quickly fall into the lower realms,
他們將迅速墮入惡趣，
And their retinues will be unable to protect them.
他們的隨從也無法保護他們。
Even if they are experts in grammar,
即便他們是語法專家，
If they lack an understanding of the limit of the exhaustion of the eye,
如果他們缺乏對眼盡滅際的理解，
Due to this lack of understanding of the eye’s exhaustion
由於缺乏對眼盡的理解
They will not fully grasp the field of grammar.
他們將不能完全掌握語法的領域。
Even if they are experts in the sciences of craftsmanship,
即使他們是工藝學科的專家，
If they lack an understanding of the limit of the exhaustion of the eye,
如果他們缺乏對眼盡滅際的理解，
Due to this lack of understanding of the eye’s exhaustion
由於缺乏對眼盡的理解
They will not be truly competent in crafts.
他們就不會真正精通於工藝。
Even if they are experts in many types of inquiries
即使他們精通許多種類的探究
And can reveal the teachings through a single word,
並能夠通過一句話就揭示教法。
If they lack an understanding of the limit of the exhaustion of the eye,
如果他們缺乏對眼盡滅際的理解，
Their explanations will not accord with the true meaning.
他們的解說將不符合真實的義無礙解。
Even if they learn under scholars,
即使他們跟隨學者學習，
If they do not know what is secret and what is not,
如果他們不知道什麼是隱密的，什麼是不隱密的，
And if they lack an understanding of the limit of the exhaustion of the eye,
如果他們缺乏對眼盡滅際的理解，
They will not comprehend this teaching.
他們就不能理解這個教法。
Even if they clearly know a variety of verbal expressions,
即使他們清楚地了解各種言說，
Worldly theories, and phenomena,
世間的理論和法。
If they lack an understanding of the limit of the exhaustion of the eye,
如果他們缺乏對眼盡滅際的理解，
It will be as if they have fallen into a thick creeping bush.
他們就像掉進了濃密的灌木叢林裡一樣。
Even if they are experts in grammar who teach the signs of virtue and nonvirtue
即使他們是精通文法的專家，教導福德和不善的徵兆
And have mastered letters, words, language, reading, and recitation,
並已精通字母、名相、語言、閱讀及誦持，
If they have not understood the limit of the exhaustion of the eye,
如果他們沒有理解眼盡的滅際，
They will lack an understanding of those topics.
他們將缺乏對這些主題的理解。
Even if they are experts in female anatomy, in skillful words of seduction,
即使他們是女性身體的專家，精通巧妙的誘惑語言，
Pleasing and soothing their body, and applying various treatments,
令其身體舒適安樂，並施予各種治療方法，
If they have not understood the limit of the exhaustion of the eye,
如果他們沒有理解眼盡的滅際，
They will lack any real understanding of those skills.
他們就缺少對那些技能的真實理解。
Even if they can teach hundreds of scriptural traditions
即使他們能夠教導數百種經典傳統
Without forgetting a single letter,
不忘一個字。
If they have not understood the limit of the exhaustion of the eye,
如果他們沒有理解眼盡的滅際，
Their explanations will be meaningless.
他們的解說將是沒有義無礙解的。
Know that the same applies
應知亦復如是
To the limit of the arising of the eye,
到眼的生際，
Its limit, and its cognition,
其究竟處與其認識，
Up to its utter peace.
直到究竟安樂。
The same should also be applied to the ear, the nose,
同樣的道理也應該應用於耳、鼻，
The tongue, the body, the mind,
舌、身、意，
Forms, sounds, scents, tastes, and textures,
色相、聲、香、味、觸，
Up to words and names.
直至名句。
Even if they read and recite grammar
即使他們讀誦文法
While understanding its meaning,
雖然理解了它的義無礙解，
If they have not understood the limit of the exhaustion of the eye,
如果他們還沒有理解眼盡的滅際，
Their knowledge will always be inferior.
他們的慧根終將是不完整的。
Even if they recite the basis of authoritative speech
即使他們誦持聲論的基礎
And understand secret mantras,
並且瞭解密咒，
If they have not understood the limit of the exhaustion of the eye,
如果他們沒有理解眼盡的滅際，
Their knowledge will always be inferior.
他們的慧總是會不足。
Know that the same applies
應當知道，同樣的道理也適用於此。
To the limit of the arising of the eye,
至於眼的生際，
Its limit, and its cognition,
它的境界，和它的認識，
Up to its utter peace. [F.230.a]
直到其究竟安樂。
The same should also be applied to the ear, the nose,
同樣的方法也應該應用於耳、鼻，
The tongue, the body, the mind,
舌、身、意，
Forms, sounds, scents, tastes, and textures,
色相、聲、香、味、觸，
Up to words and names. [B4]
直到名詞和句子為止。
When the Blessed One came to the city,
當世尊來到城市時，
Countless sentient beings
無數眾生
Heard those Dharma words manifested from the sky
聽聞那些從天空顯現的法語
And gained an understanding of the limit of the exhaustion of the eye.
並且獲得了對眼盡滅際的理解。
When the Blessed One came to the city, countless sentient beings
當世尊來到城市時，無數眾生
Heard those Dharma words manifested from the sky
聽聞那些從空中顯現的法語
And realized the intrinsic nature of the eye.
並領悟了眼的自性。
Realizing emptiness and selflessness, they all achieved the pure eye.
認識到空性和無我，他們全都獲得了淨眼。
The same should be applied to everything
應該對一切事物都這樣應用
From the ear, the nose, the tongue, the body, the mind,
從耳、鼻、舌、身、意而來，
Forms, sounds, scents, tastes, and textures,
色相、聲、香、味、觸，
Up to words and names.
直到名句為止。
Know that the same also applies
知道這一切同樣的原理也適用。
To desire, ignorance, aggression,
貪欲、無明、害、
Pride, arrogance, and deceit,
驕慢、傲、欺誑，
Up to carelessness.
直到放逸。
When the Blessed One came to the city,
當世尊來到這座城市時，
Countless sentient beings
無數的眾生
Heard from the sky
從空中聽聞
The various names of the Buddha.
佛的各種名號。
Some heard the name
有些眾生聽到了那個名號
Unequaled One Who Scares Away Desire.
無等怖貪欲者。
Some heard the name
有些人聽到這個句
Benefactor of the World Who Scares Away Anger.
世界的恩人，驅除瞋恚者。
Some heard the name
Some heard the name Unequaled One Who Scares Away Desire. Some heard the name Benefactor of the World Who Scares Away Anger. Some heard the name Tamer of Pride Who Realizes the Nature of Ignorance.
Tamer of Pride Who Realizes the Nature of Ignorance.
降伏驕慢而證悟無明本性者。
Some heard the name
有些人聽聞了這個名號
Great Guide Who Reveals Utter Peace to the World.
大導師，為世間揭示究竟安樂。
Some heard the name
有些眾生聽聞名號
Benefactor of the World Who Reveals Insight.
世間慧的利益者。
Some heard the name
有些眾生聽聞了名號
Benefactor of Sentient Beings Who Teaches Methods.
有些眾生聽聞世間慈護者宣說方便法門的名號。
Some heard the name
有些人聽聞到這個名號
Subjugator of Māra Devoid of Resentment.
有些眾生聽聞到名號「降伏魔者無怨恨」。
Some heard the name
有些有情聽聞名號
Revealer of Liberation through the Excellent Dharma Scriptures.
以殊妙法門開顯解脫的導師。
Some heard the name
有些眾生聽聞到了這個名號
Liberator of Sentient Beings’ Suffering on a Vast Scale.
大規模解脫眾生苦難者。
Some heard the name
有些眾生聽聞了名號
Leader of Human Beings Who Liberates the World.
解脫世間眾生苦難的人類領導者。
Upon hearing those names, everyone achieved the pure eye.
聞此等句已，一切眾生皆得淨眼。
Everything can be measured—including the vastness of the sky,
一切都能測量——包括廣闊的天空、
The depths of the ocean, and the size of Mount Sumeru—
大海的深度，以及須彌山的大小——
But the wisdom of the Buddha cannot be fathomed.
但是佛的智慧無法測量。
For those who have gained certainty about the exhaustion of the eye,
對於已經確立眼盡的人來說，
It will not be difficult to achieve the Dharma body, [F.230.b]
獲得法身將不會困難，
And those who have achieved the supreme Dharma body
而且那些成就了最上法身的人
Will attain the boundless, all-apprehending wisdom.
將獲得無邊的一切智慧。
Those who attain the boundless, all-apprehending wisdom
獲得無邊一切智的人
Will understand the boundless discourses,
會理解無邊的法論。
And for those who understand the boundless discourses,
對於那些領悟無邊法言的眾生，
It will not be difficult to achieve the Buddha’s miraculous powers.
成就佛的神通將不會困難。
For those who have gained certainty about the arising of the eye,
對於已經獲得眼的生起之確定性的人來說，
It will not be difficult to achieve the Dharma body,
達到法身並不困難，
And those who have achieved the supreme Dharma body
而那些已經成就最上法身的人
Will attain the boundless, all-apprehending wisdom.
將獲得無邊的一切智。
Those who attain the boundless, all-apprehending wisdom
獲得無邊一切智的人
Will understand the boundless discourses,
將能夠理解無邊的法教，
And for those who understand the boundless discourses,
而且對於那些理解無邊法教的人來說，
It will not be difficult to achieve the Buddha’s miraculous powers.
成就佛的神通將不會困難。
The same should be applied to the ear, the nose,
同樣的道理應該應用到耳、鼻上。
The tongue, the body, the mind,
舌、身、意，
Forms, sounds, scents, tastes, textures, and mental phenomena,
色相、聲、香、味、觸及法，
Up to words and names.
直至名句為止。
At that moment, the great earth with its ocean and mountains started to shake,
此時，大地連同其大洋與山嶺開始搖動，
And all the many asuras and gods became euphoric.
所有眾多的阿修羅和天神都變得歡欣鼓舞。
Everyone aspired to defeat the deceitful Māra and his armies,
每個人都渴望打敗欺誑的魔王及其軍隊，
And to achieve the state of buddhahood.
並獲得佛果。
Residing in their respective palaces,
住在各自的宮殿裡，
The gods joyfully exclaimed to one another,
天神們欣喜地彼此歡呼。
“Today, the Great Guide has appeared in the world
「今日，大導師出現於世間
And benefitted all the gods and humans!”
並利益了所有的天神和人！
From their palaces, the retinues of gods residing above the earth
從他們的宮殿中，駐居在地上方的天神眷屬
Exclaimed joyfully, filled with faith,
歡呼雀躍，充滿信心，
“Today, the Great Guide has appeared in the world; this is excellent!
「今日，大導師出現在世間；這是殊勝的！」
He has brought happiness to all the world!”
他為整個世界帶來了安樂！
When they heard this, all the gods residing in the sky
當他們聽到這些話時，所有居住在天空中的天神
Were delighted, and intense faith arose in their minds.
歡喜踴躍，意中生起強烈的信心。
With magnificent melodious voices, they praised the Buddha
他們用莊嚴美妙的聲音讚歎佛陀。
And said, “The Guide has come and benefitted the world!”
並說道：「導師已經來到，利益了世間！」
When they heard this, all the gods of the Heaven of the Four Great Kings
當他們聽到這些話時，四天王天的所有天神
Were delighted, and intense faith arose in their minds.
都感到歡喜，他們的意中生起了強烈的信。
With magnificent melodious voices, they praised the Buddha
他們用莊嚴悅耳的聲音讚歎佛陀。
And said, “The Great Guide has come and benefitted the world!”
並說：「大導師已經來臨，利益了世界！」
When they heard this, all the gods of the Heaven of the Thirty-Three
當他們聽到這個消息時，三十三天的所有天神
Were delighted, and intense faith arose in their minds. [F.231.a]
都感到歡喜，他們的意中生起了強烈的信。
With magnificent melodious voices, they proclaimed the praises of the Buddha
他們用宏偉悅耳的聲音，宣揚對佛的讚頌。
And said, “The Great Guide has come and benefitted the world!”
並說道：「大導師來臨，利益了世間！」
When they heard this, all the gods of the Heaven Free from Strife
當他們聽到這個消息時，夜摩天的所有天神
Were delighted, and intense faith arose in their minds.
歡喜踊躍，意中生起殊勝的信心。
With magnificent melodious voices, they praised the Buddha
他們用莊嚴美妙的歌聲讚頌佛。
And said, “The Great Guide has come and benefitted the world!
並說：「大導師來臨，利益於世間！
“We will give rise to the mind set on awakening
「我們將發起菩提心
And venerate the unsurpassed wisdom of the Blessed One!
並恭敬世尊的無上智慧！
We will follow the perfect leader of gods and humans
我們將追隨天神和人類的圓滿導師
And liberate all sentient beings!”
並解脫一切眾生！
When they heard this, all the gods of the Heaven of Joy
當他們聽到這些話時，兜率天的所有天神
Were delighted, and intense faith arose in their minds.
歡喜踊躍，意中生起殊勝的信心。
With magnificent melodious voices, they praised the Buddha
他們用莊嚴美妙的歌聲讚頌佛
And said, “The Great Guide has come and benefitted the world!
並說：「大導師來臨，利益世間！」
“After accomplishing the most exalted,
「成就最高尚的境界以後，
Boundless practices for ten million eons,
無邊的修行歷經千萬劫，
The Blessed One has revealed the path of happiness to suffering beings.
世尊為苦難的眾生開示了安樂之道。
He has liberated them from saṃsāra and established them in nirvāṇa!”
他已經將他們從輪迴中解脫出來，並將他們安立在涅槃中！
When they heard this, all the gods of the Heaven of Delighting in Emanations
當他們聽聞這些，化樂天的所有天神
Were delighted, and intense faith arose in their minds.
歡喜踊躍，心中生起了強烈的信心。
With magnificent melodious voices, they praised the Buddha
他們用壯麗優美的聲音讚頌佛。
And said, “The Great Guide has come and benefitted the world!”
並說：「大導師已經來臨，利益了世間！」
When they heard this, all the gods of the Heaven of Making Use of Others’ Emanations
當他們聽到這個消息時，互化天的所有天神
Were delighted, and intense faith arose in their minds.
都生歡喜心，意中生起堅強的信。
With magnificent melodious voices, they praised the Buddha
他們用莊嚴優美的音聲讚歎佛陀。
And said, “The Great Guide has come and benefitted the world!
並說：「大導師降臨，利益了世間！
“Since the Thus-Gone One has transcended birth and death,
「既然如來已經超越生死，
He has defeated many demons and non-Buddhists;
他已經戰勝了許多魔和外道。
He has perfected unsurpassed awakening
他圓滿了無上菩提
And guided many beings to the other shore!”
並引導許多眾生到達彼岸！
When they heard this, all the gods of the Brahmā realms
當他們聽到這些話時，梵天界的所有天神
Were delighted, and intense faith arose in their minds.
歡喜踊躍，心中生起了強烈的信心。
With magnificent melodious voices, they praised Buddha
他們用莊嚴美妙的聲音讚嘆佛
And said, “The Great Guide has come and benefitted the world!”
並說：「大導師已經來臨，利益了世間！」
When they heard those words passing from one group to another,
當他們聽聞那些名聞於各個群體之間傳播時，
The gods of the Heaven of Brahmā’s Retinue joyfully exclaimed,
梵天眷屬天神們喜悅地歡呼道，
“The Great Guide has come and benefitted the worlds!
「大導師已來，利益世間！
He scares away and frightens the armies of Māra!” [F.231.b]
他驅散並嚇退了魔的軍隊！
Everyone up to the gods of the Peak of Existence heard those words:
有頂天以下的所有天神都聽到了這些名。
“The Buddha has come and benefitted the world!”
「佛已降臨，利益世間！」
As those words resounded everywhere,
當那些名聲在四處迴盪時，
The asuras decreased and the gods increased in number.
阿修羅減少了，天神增加了。
The houses of the demons became empty,
魔的宮殿變得空蕩蕩的，
While the retinues of gods multiplied.
而天神的眷屬增多。
Through the power of fearlessness, all beings overcame their wrong views
透過無畏的力量，一切眾生克服了邪見
And swiftly reached supreme awakening.
迅速證得最上菩提。
The very moment the gods heard those words,
那些天神一聽到這些名時，
“The Blessed One has come and benefitted the world,”
「世尊已經到來，利益了世間眾生，」
They exclaimed, “The Guide of the World is excellent!
他們歡呼說：「世間的導師是最殊勝的！
He bestows the pure eye on sentient beings!”
他給予眾生淨眼！
When the Blessed One came to the city,
世尊來到城市的時候，
Those who were tormented by desire
那些被貪欲所折磨的人
Heard instructions on the meditation on impure substances;
聽聞了不淨觀的教導。
Thereby, their desire was pacified and entirely abandoned.
藉此，他們的貪欲被平息並完全捨棄了。
When the Blessed One came to the city,
世尊來到城市時，
Those who were tormented by anger
那些被瞋恚所折磨的人
Heard Dharma teachings on love;
聽聞關於慈的法教；
Thereby, their anger was pacified and entirely abandoned.
因此，他們的瞋恚被平息並完全捨棄。
When the Blessed One came to the city,
當世尊來到這座城市時，
Those who were tormented by ignorance
那些被無明所折磨的人
Heard Dharma teachings related to insight;
聽聞了與慧相關的法教；
Thereby, their ignorance was pacified and entirely abandoned.
這樣，他們的無明就得到了平息，並且完全捨棄了。
When the Blessed One came to the city,
當世尊來到城市時，
Those who were tormented by pride
那些被驕慢所折磨的人們
Heard Dharma teachings related to the abandonment of pride;
聽聞了與捨棄驕慢相關的法教；
Thereby, their pride was pacified and entirely abandoned.
因此，他們的驕慢被平息，完全捨棄了。
When the Blessed One came to the city,
當世尊來到城市時，
Those who were tormented by envy
被嫉妒折磨的那些人
Heard Dharma teachings related to the abandonment of envy;
聽聞與捨棄嫉妒相關的法教；
Thereby, their envy was pacified and entirely abandoned.
因此，他們的嫉妒得到了平息，被完全捨棄了。
When the Blessed One came to the city,
當世尊來到城市時，
Those who were tormented by aggression
那些受到害所折磨的人們
Heard Dharma teachings related to the abandonment of aggression;
聞聽與捨棄害相關的法教；
Thereby, their aggression was pacified and entirely abandoned.
因此，他們的害心得到了平息，完全被捨棄了。
When the Blessed One came to the city,
當世尊來到這座城市時，
Those who were tormented by miserliness
那些被慳所折磨的人
Heard Dharma teachings related to the abandonment of miserliness;
聽聞了與捨棄慳貪相關的法教；
Thereby, their miserliness was pacified and entirely abandoned.
因此，他們的慳心得到了平息，並且徹底捨棄了。
By hearing those boundless teachings,
藉由聽聞那些無邊的法教，
Those who had accomplished disciplined actions
那些已經完成戒律業行的人們
Entered an ocean of erudition
進入博學的海洋
And accomplished the gateway of thorough comprehension.
並成就了究竟門。
When they heard those words manifested from the sky,
當他們聽聞那些從空中顯現的言語時，
They worshiped the Buddha with offerings of flowers,
他們用花朵供養禮拜佛。
Accomplished exalted qualities,
成就高尚的品質。
And displayed the miraculous power of great compassion. [F.232.a]
並展現偉大悲心的神通。
When they heard those words manifested from the sky,
當他們聽聞那些從天空顯現的名句時，
They proclaimed the most magnificent praises
他們宣說最殊勝的讚歎
Of the Blessed One’s body, his birthplace,
世尊的身、生、聲。
His family lineage, and the sound of his speech.
他的家族血統，以及他的聲音。
He gave teachings through a variety of miraculous powers,
他通過各種神通給予教導，
In accordance with the different sentient beings;
根據不同的眾生；
He gave eminent teachings related to the eyes, the ears, the nose, the tongue, the body,
他傳授與眼、耳、鼻、舌、身相關的殊勝教法，
Forms, sounds, and so forth, as well as the contraction and stretching of the limbs.
色相、聲音等，以及四肢的屈伸。
Since the Blessed One has transcended the world,
因為世尊已經超越世間，
He acts as a torch within the worlds
他在世間中充當光明的使者
And manifests many forms;
並且顯現許多色相；
All these are the Buddha’s miraculous powers.
這些都是佛的神通。
He gave different teachings
他給予不同的教法
To those who were suitable vessels and those who were not:
對那些是合適的容器的人和那些不是的人：
To those who had never worshiped the buddhas in countless lifetimes,
對於那些在無數世生中從未禮拜過佛陀的人來說，
And to the unruly ones who were hard to tame, he taught about the hell realms.
對於那些難以調伏的放縱者，他為他們講說地獄道。
For those who were deluded about karmic deeds
對於那些對業行迷惑的人
And indulged in concepts while relying on views,
並且沉溺於概念，同時依賴於見解，
The Blessed One manifested the words related to
世尊示現了相關的名相
The pacification of views and concepts.
見解與概念的寂滅。
The words related to the essential nature,
與自性相關的名。
Definitive emptiness, the absence of coming and going,
究竟空性、無來無去、
The absence of marks, and complete nonexistence
無相和究竟空
Were also heard from the sky.
亦從空中聞。
A hundred thousand sentient beings
一百萬個眾生
Also heard from the sky the words of instruction
也從空中聽聞教化的言說
Related to the eye of flesh and the eye of insight,
與肉眼和慧眼相關。
Up to the Dharma eye.
直至法眼。
Through the Blessed One’s miraculous powers,
藉由世尊的神通力量，
The words of instruction related to discipline,
關於戒律的教導之名。
Absorption, insight, liberation, and liberated vision
禪定、慧、解脫和解脫知見
Were also heard.
也都聽聞到了。
Through the manifestation of miraculous displays,
通過神變示現的方式，
He taught the genuine Dharma
他為眾生宣說真實的法。
To all sentient beings
向一切眾生
Using the appropriate words.
以恰當的名詞。
For those beings who were inspired by
對於那些受到啟發的眾生
The practices of generosity, discipline, and patience,
布施、戒律和忍辱的修行，
He miraculously manifested the words of generosity, discipline, and patience,
他奇蹟般地顯現了布施、戒律和忍辱的名言。
In accordance with their inclinations.
按照他們的傾向。
Through the Blessed One’s miraculous powers,
透過世尊的神通，
He taught accurately and in great detail,
他詳細而準確地為眾生開示教法。
In accordance with sentient beings’ faculties,
根據眾生的根機，
And caused them to adopt the teaching, retain it, and teach it.
並使他們接受教法、持守教法，並為他人講說教法。
Through the Blessed One’s miraculous powers, [F.232.b]
藉由世尊的神通力，
They heard teachings related to bondage, liberation, attachment, and aversion,
他們聽聞了關於繫縛、解脫、執著和厭離的教法，
Concerning the aggregates, elements, and sense sources,
關於五蘊、界和處，
And related to the characteristics of the particular contexts of the bodhisattva levels.
以及與菩薩地的特定境域特徵相關的教法。
They also heard teachings related to the bodhisattva levels
他們也聽聞了關於菩薩地的教法
And the infinite light rays of wisdom,
以及無量的智慧光明
As well as teachings related to the abandonment and nonabandonment
以及與捨與不捨相關的教法
Of the afflictions and their latent patterns.
煩惱及其習氣的捨與不捨。
Through the Blessed One’s miraculous powers,
通過世尊的神通，
They also heard teachings related to the nature of gods and humans,
他們也聽聞了與天神和人的本質相關的教導，
And to the various types of rebirth
以及各種轉生
Caused by different actions and their results.
由不同的業及其果報所造成。
At times, he emanated women with ornamented bodies
有時候，他發出了具有莊嚴裝飾身體的女性
In front of the women present,
在現在的女性面前，
And words of instruction related to weariness then resounded in the sky,
關於厭離的教誨之名在空中迴響。
Eliminating the desires of all those who heard them.
消除了所有聽聞者的貪欲。
Through his compassion, he taught the unsurpassed Dharma
他透過悲心，為眾生宣說無上的法。
To those who—like Śāriputra—
對於那些如舍利弗一樣的人
Had developed intense faith,
已經培養出強烈的信。
In accordance with their inclinations.
根據他們的性向。
The hearers—Maudgalyāyana, Kāśyapa,
聲聞——目犍連、迦葉，
Kaphina, Ānanda, Mahākāśyapa,
迦旃延、阿難、摩訶迦葉，
Ājñātakauṇḍinya, and others—
阿若憍陳如及其他人。
Heard Dharma teachings that accorded with their inclinations.
聽聞到與各自心意相契合的法。
The many gods, asuras, and yakṣas,
眾多天神、阿修羅和夜叉，
Virūḍhaka with his retinue, and the countless kumbhāṇḍas
增長天王及其眷屬，以及無數的鳩槃荼
Heard the words of this dhāraṇī mantra
聽聞了這個陀羅尼咒的名句
Through the Blessed One’s miraculous powers:
藉由世尊的神通力：
1.782Idisi vidisi irasu ira aunasi manasi ukhyi anokhyi akhicalamangnaṃye darniṣṭhanimi takani emimantra nihara apure buddhe nire akhichara viyakiriyate akhicharaparamite kalāvahini sarvobiṅ-śiniradhevauna paraśasdate śasta paraśasdata tarasdata bhūmi āmabhara lilabhana śicacidata vivamati cidata-ananta oberahavamitabhūmi nanamkāni akanivibhimidate śariviṣṭha amalanimalā pūlitena raśi ca hahari mamalī bharani tiṣṭha cakṣunirahara udharitapaci antari kutari ketu suketu suparani karani kusumaniyai kakari kakhari upalamūri tiṣṭha ṅarani nāganirahare paraldate ateparayate [F.233.a] anatarabhandhe anataratabhatiśi ca hasiri makhali īnisambhare tiṣṭha sittarani kubhulocate.
1.782（咒語不翻）
Vaiśravaṇa, Dhṛtarāṣṭra,
毗沙門天、持國天王，
And the other guardian kings
及其他護世天王
Recited the syllables of this mantra of truth
誦念此諦咒的音節
With countless magnificent tunes.
以無數莊嚴的音聲。
Those limitless tunes manifested
那些無量的音樂顯現
Through the Blessed One’s miraculous powers.
通過世尊的神通。
Since those miraculous powers were endless,
由於那些神通是無窮無盡的，
The teachings, too, were endless.
諸法教示也是無盡的。
At times, through the power of those miraculous displays,
有時，藉由那些神變示現的力量，
The bodies of buddhas turning the Dharma wheel—
佛陀轉動法輪的身體——
Just as the one seen today—
就像今天所看見的那樣——
Were manifested in realms devoid of a buddha.
在沒有佛陀的世界中顯現。
In an inconceivable number of realms,
在無數不可思議的佛土中，
He displayed countless emanations of himself
他顯現出無數的自性化身
That walked seven steps right after being born,
剛出生後就走了七步。
Gave up their kingdoms, renounced the world,
捨棄了他們的王國，出家遠離世間，
Reached buddhahood on the seat of awakening,
在菩提座上證得佛果，
Contemplated the Dharma they had realized,
觀察他們所證悟的法，
And turned the Dharma wheel
並轉動了法輪
Before passing into nirvāṇa.
在進入涅槃之前。
By teaching the Dharma in various ways
以各種方式宣說法
Through such miraculous powers,
透過這樣的神通，
He caused countless sentient beings
他使得無數眾生
To achieve exalted wisdom.
而得成就高尚的智慧。
At that time, surrounded by the retinue of Brahmā,
此時，梵天及其眷屬圍繞在側，
The great compassionate one
大悲者
Gave instructions related to the meditation on love,
給予了與慈心禪修相關的教導，
Thereby causing love to increase.
由此使慈心增長。
At that time, surrounded by gods,
那時，被天神圍繞著，
The great compassionate one
大悲者
Taught the four means of attracting disciples,
開示了四攝法，
Thereby causing those four modes of conduct to develop.
從而使那四種行為方式得以發展。
At that time, surrounded by nāgas,
那時，被龍所圍繞，
The great compassionate one
大悲者
Gave instructions related to the defects of anger,
教導與瞋恚的過患相關的法門。
Thereby causing anger to be abandoned.
從而使瞋恚被棄捨。
At that time, surrounded by yakṣas,
此時大悲者被夜叉所環繞。
The great compassionate one
大悲者
Gave instructions related to the defects of violence,
關於暴力的缺陷給予教導。
Thereby causing violence to be abandoned.
從而使暴力被捨棄。
At that time, surrounded by asuras,
那時，被阿修羅所圍繞，
The great compassionate one
大悲者
Gave instructions related to the defects of strife
給予了關於爭鬥缺失的教導
And proclaimed the praises of the cultivation of patience.
並宣說修習忍辱的功德讚頌。
At that time, surrounded by garuḍas,
那時，大悲者被迦樓羅所圍繞，
The great compassionate one [F.233.b]
大悲者
Gave instructions related to the defects of conflict
給予了與衝突缺失相關的教導
And proclaimed the praises of reconciliation.
並宣說和解的讚頌。
At that time, surrounded by a retinue of gandharvas,
此時，大悲者被乾闥婆的眷屬所圍繞，
The great compassionate one
大悲者
Proclaimed the praises of the thus-gone ones
宣說如來的讚頌
With innumerable joyous words.
以無數歡喜的名字。
At that time, surrounded by a retinue of mahoragas,
那時，大悲者被摩睺羅迦的眷屬所圍繞。
The great compassionate one
大悲者
Scorned the Dharma of non-Buddhists
貶低外道的法
And proclaimed the praises of the excellent scriptures of the blessed ones.
宣揚世尊殊勝經典的讚頌。
At that time, surrounded by a retinue of demons and rākṣasas,
此時，大悲者被眾多魔和羅剎所圍繞，
The great compassionate one
大悲者
Extensively proclaimed the praises
廣泛宣說讚頌
Of the thus-gone ones’ supreme qualities.
如來最上的功德。
Through the miraculous displays of the great compassionate one,
透過大悲者的神變示現，
A hundred thousand sentient beings
一百萬有情
Heard teachings related to the limit of the exhaustion of the eye
聽聞與眼盡滅際相關的教法
And realized the ultimate meaning.
而得究竟義。
Through the miraculous displays of the great compassionate one,
通過大悲者的神變示現，
A hundred thousand sentient beings
一百萬有情
Heard teachings related to the limit of the arising of the eye
聽聞與眼的生際相關的教法
And realized the ultimate meaning.
而證得究竟義。
Through the miraculous displays of the great compassionate one,
通過大悲者的神變示現，
A hundred thousand sentient beings
一百萬有情
Heard teachings related to the limit of the eye
聽聞了與眼的極限相關的教法
And realized the ultimate meaning.
並且證悟了究竟義。
Through the miraculous displays of the great compassionate one,
透過大悲者的神變示現，
A hundred thousand sentient beings
一百萬有情
Heard teachings related to the cognition of the eye
聽聞與眼根認知相關的教法
And realized the ultimate meaning.
而得究竟義。
Through the miraculous displays of the great compassionate one,
透過大悲者的神變示現，
A hundred thousand sentient beings
一百萬眾生
Heard teachings related to the disengagement of the eye
聽聞關於眼的離欲之教法
And realized the ultimate meaning.
並且證悟了究竟義。
Through the miraculous displays of the great compassionate one,
透過大悲者的神變示現，
A hundred thousand sentient beings
一百萬有情
Heard teachings related to the unborn nature of the eye
聽聞了與眼的無生本性相關的教法
And realized the ultimate meaning.
而證得了究竟義。
Through the miraculous displays of the great compassionate one,
透過大悲者的神變示現，
A hundred thousand sentient beings
一百萬有情
Heard teachings related to the nonexistence of the eye
聽聞了關於眼無所有的教法
And realized the ultimate meaning.
而證得究竟義。
Through the miraculous displays of the great compassionate one,
通過大悲者的神變示現，
A hundred thousand sentient beings
一百萬有情眾生
Heard teachings related to the utter peace of the eye
聽聞與眼之究竟安樂相關的教法
And realized the ultimate meaning.
並領悟究竟義。
Through the miraculous displays of the great compassionate one,
通過大悲者的神變示現，
A hundred thousand sentient beings [F.234.a]
一百萬有情眾生
Heard teachings related to the absence of a self in the eye
聽聞了與眼中無我相關的教法
And realized the ultimate meaning.
並證悟究竟義。
Through the miraculous displays of the great compassionate one,
藉由大悲者的神變示現，
A hundred thousand sentient beings
一百萬有情
Heard teachings related to the absence of a person in the eye
聽聞了關於眼中無人的教法
And realized the ultimate meaning.
並證悟究竟義。
Through the miraculous displays of the great compassionate one,
透過大悲者的神變示現，
A hundred thousand sentient beings
一百萬有情
Heard teachings related to the absence of a sentient being in the eye
聽聞了關於眼中無有情的教法
And realized the ultimate meaning.
並且領悟了究竟義。
Through the miraculous displays of the great compassionate one,
透過大悲者的神變示現，
A hundred thousand sentient beings
一百萬有情
Heard teachings related to the absence of a life principle in the eye
聽聞了關於眼中無壽者的教法
And realized the ultimate meaning.
並且領悟到究竟義。
Through the miraculous displays of the great compassionate one,
藉由大悲者的神變示現，
A hundred thousand sentient beings
一百萬有情
Heard teachings related to the absence of a soul in the eye
聞了關於眼無靈魂的教法
And realized the ultimate meaning.
而悟得究竟義。
Through his miraculous displays, the great compassionate one
透過他的神變示現，這位大悲者
Extensively expressed to sentient beings
對眾生廣泛闡述
His criticism of clinging to the world,
他對於世間執取的批評，
Causing them to stop generating clinging.
使他們停止生起執取。
Through his miraculous displays, the great compassionate one
通過他的神變示現，大悲者
Extensively expressed to sentient beings
廣為有情而演說
His criticism of worldly wealth
他對世間財富的批評
And his praises of the unconditioned.
及對無為法的讚歎。
Through his miraculous displays, the great compassionate one
通過神變示現，這位大悲者
Extensively expressed to sentient beings
向眾生廣泛闡述
His criticism of defilement
他對煩惱的批評
And his praises of undefiled insight.
與對無漏慧的讚頌。
Through his miraculous displays, the great compassionate one
通過神變示現，這位大悲者
Extensively expressed to sentient beings
廣泛地表達給眾生
His criticism of worldly concentration
他對世間禪定的批評
And his praises of supramundane absorption.
及其對超越世間禪定的讚歎。
Through his miraculous displays, the great compassionate one
通過神變示現，這位大悲者
Extensively expressed to sentient beings
對有情廣泛地闡明
His criticism of defiled discipline
他對有漏戒律的批評
And his praises of undefiled precepts.
以及他對無漏戒的讚歎。
Through his miraculous displays, the great compassionate one
通過他的神變示現，那位大悲者
Extensively described to sentient beings
詳細地向眾生說明
The faults associated with narrow-mindedness,
狹隘心意相關的過失，
And praised the qualities of open-mindedness.
並讚歎開闊心意的功德。
Through his miraculous displays, the great compassionate one
透過神變示現，大悲者
Proclaimed the praises
宣說讚歎
Of physical discipline
身體的戒律
And of undefiled and unsupported mental insight.
以及無漏且無所依託的心慧。
Through his miraculous displays, the great compassionate one [F.234.b]
大悲者通過神變示現
Praised the path leading to the cessation of suffering.
稱讚了通往苦的息滅的道。
The Buddha expressed his criticism
佛陀表達了他的批評
Of those who indulge in and cling to thinking.
那些沉溺於思想執著的人們。
Through his miraculous displays, the great compassionate one
透過他的神變示現，大悲者
Extensively disclosed to sentient beings
向眾生廣泛揭示
The faults associated with the eye’s exhaustion,
眼識疲竭所帶來的過失，
And taught them the characteristics of utter peace.
並為他們演示究竟安樂的相。
The same should also be applied to the ear, the nose,
對於耳、鼻，亦應如是應用。
The tongue, the body, the mind,
舌、身、意，
Forms, sounds, scents, tastes, and textures,
色相、聲、香、味、觸，
Up to words and names.
直至名句。
Through his miraculous displays, the great compassionate one
藉由神變示現，大悲者廣泛向眾生說法
Extensively described to sentient beings
廣泛地對眾生詳細說明
The countless defects associated
無數的過失相關
With adulthood and youth.
與成年和青年。
Through his miraculous displays, the great compassionate one
通過他的神變示現，大悲者
Extensively described to sentient beings
詳細地為眾生闡述
The countless defects of the arrogance
傲慢的無數過失
Related to one’s family lineage.
與自己的家族血脈相關。
Through his miraculous displays, the great compassionate one
大悲者透過神變示現
Extensively described to sentient beings
廣泛向眾生描述
The countless defects associated
無數的缺陷相關聯
With careless enjoyment.
以放逸的享樂。
Through his miraculous displays, the great compassionate one
大悲者透過神變示現
Extensively described to sentient beings
為眾生廣泛詳細說明
The countless defects associated
無數的過失相關聯
With a careless lack of restraint.
以不謹慎的放縱。
Through his miraculous displays, the great compassionate one
透過他的神變示現，大悲者
Extensively described to sentient beings
廣為有情眾生闡述說明
The countless defects associated
無數的缺陷相關聯
With physical carelessness.
以身體的放逸。
Through his miraculous displays, the great compassionate one
通過他的神變示現，大悲者
Extensively described to sentient beings
為眾生廣泛詳細地說明
The countless defects associated
無數的缺陷相關聯
With carelessness with women.
與女性的放逸。
Through his miraculous displays, the great compassionate one
通過他的神變示現，大悲者
Extensively described to sentient beings
廣泛地為眾生詳細說明
The countless defects associated
無數的過失相關聯
With carelessness related to clothing.
與衣服相關的放逸。
Through his miraculous displays, the great compassionate one
通過他的神變示現，大悲者
Extensively described to sentient beings
詳盡地向眾生描述
The countless defects associated
無數相關的缺陷
With carelessness with liquor.
與酒的放逸。
Through his miraculous displays, the great compassionate one
大悲者通過神變示現
Extensively described to sentient beings
詳細地向眾生說明
The countless defects associated
無數的相關缺陷
With the carelessness of kings.
國王的放逸。
Through his miraculous displays, the great compassionate one [F.235.a]
大悲者通過神變示現
Extensively described to sentient beings
詳細地為眾生講述
The countless defects associated
無數的缺陷與
With the arrogance related to one’s discipline.
與戒律相關的傲。
Through his miraculous displays, the great compassionate one
透過他的神變示現，這位大悲者
Extensively described to sentient beings
詳盡地向眾生說明
The countless defects of the arrogance
無數的傲慢之過患
Related to one’s insight.
與自己的慧相關。
The same applies to the pride related to
對於與驕慢相關的情形也是如此，
Realization, miraculous powers, concentration, and erudition,
證悟、神通、禪定和博學，
To wealth, oration, family, retinues,
對於財富、辯才、家族、眷屬，
Music, singing, eloquence, fame, excellence, praise,
音樂、唱誦、辯才、名聲、卓越、讚譽，
Veneration, acquisition, beauty, deceit,
恭敬、獲得、美貌、欺誑，
Frivolousness, lack of modesty,
輕浮，缺乏謙遜，
Haughtiness, accomplishment, and pride,
驕慢、成就和自滿，
As well as that related to carelessness and desire.
以及與放逸和貪欲有關的。
Through his miraculous displays,
通過他的神變示現，
The great compassionate one taught
大悲者教導
Exalted understandings
高尚的理解
To sentient beings with inferior mindsets and mental capacities.
對於心意和精神能力低下的眾生。
Through his miraculous displays,
透過他的神變示現，
The great compassionate one taught
大悲者教導
The strength of diligence
精進的力
To disheartened beings who lacked zeal.
對於喪失熱忱的沮喪眾生。
Through his miraculous displays,
透過他的神變示現，
The great compassionate one
大悲者
Gave teachings related to contentment
傳授了與知足相關的教法
To sentient beings attached to wealth.
給執著於財富的有情。
Furthermore, he manifested perfumed chambers,
此外，他顯現了芬芳的房舍，
Flowers, palaces,
鮮花、宮殿，
And sublime storied mansions,
以及莊嚴的多層樓閣，
In addition to emanated buddhas who resided in them.
以及駐居其中的化現佛陀。
He also manifested divine maidens
他還顯現了天女
Residing in mansions made of magnolia flowers;
住在木蘭花製成的樓閣中；
The upper halves of their bodies were visible,
她們的上半身顯現出來。
And they worshiped him by holding up garlands of flowers.
她們用舉起花環的方式禮拜他。
He also manifested asura maidens
他也顯現出阿修羅女
Residing in mansions made of jasmine flowers;
住在茉莉花製成的宮殿裡；
The upper halves of their bodies were visible,
他們的上半身顯露出來。
And they worshiped him by holding up garlands of flowers.
他們手舉花環禮拜他。
He also manifested gods
他也顯現了天神
Residing in mansions made of blue lotuses;
住在青蓮花製成的宮殿裡；
The upper halves of their bodies were visible,
他們的身體上半部分是可見的，
And they praised the Buddha’s qualities.
他們讚歎佛陀的功德。
He also manifested gods of the Brahmā realms
他也示現梵天界的天神
Residing in palaces made of gold;
住在黃金宮殿裡；
Their entire bodies were visible,
他們的整個身體都清晰可見，
And they praised the Buddha with their melodious voices. [F.235.b]
他們用悅耳的聲音讚歎佛。
There were also goddesses whose bodies
還有一些女天神，她們的身體
Were adorned with various ornaments,
用各種飾物裝飾著。
And these beautiful words manifested
這些美好的名句得以顯現
As their ornaments touched one another:
當它們的瑰寶彼此相接時：
“Though all conditioned phenomena
「雖然一切有為法
Are unstable and changing,
是不穩定和變化的，
Immature beings, due to their mistaken conceptions,
未成熟的眾生因為他們錯誤的分別，
Do not understand this reality as it is.”
不能如實了解這個真實。
The words that manifested from those ornaments
從那些莊嚴中顯現出來的名
Came from neither the goddesses’ bodies nor their minds;
既不來自天女的身體，也不來自天女的意。
They did not come from or go anywhere—
它們既不來自任何地方，也不前往任何地方。
They were beyond directions.
它們超越了方向。
The same should be applied to everything
這個道理應當應用於一切事物。
Up to forms and the mind.
直到色相和意。
Still, due to their ignorance,
然而，由於他們的無明，
Immature beings will entertain doubts about this.
未成熟的眾生對此會產生疑惑。
Since the beautiful words
因為美妙的名相
Manifesting from those various ornaments
從那些各種莊嚴中顯現出來
Resounded in all the buddha realms,
在一切佛剎中迴響。
Countless sentient beings were liberated.
無數有情得到解脫。
Therefore, you should regard as pure
因此，你應當視為清淨
The Guide’s body and mind—
導師的身意——
His self-manifest wisdom
他自性顯現的智慧
And his body endowed with boundless qualities.
以及他具足無邊功德的身。
He has transcended craving’s proliferation,
他已經超越了貪愛的蔓延。
He is disengaged and faultless,
他已超越過失，得以解脫自在。
His mind is purified and free from views,
他的意清淨，遠離各種見解。
And he is adorned with the major and minor marks.
他以三十二相八十隨形好而莊嚴。
You see how when the Blessed One
你看當世尊
Came to the city,
來到城邑時，
He walked like a lion,
他行走如獅子一般。
He moved like a swan and like an elephant,
他的舉止像天鵝一樣優雅，像象一樣沉穩。
He fulfilled the wishes of all sentient beings,
他滿足了所有眾生的願望。
He had perfected the most exalted form of merit,
他完成了最高尚的功德。
He was adorned with the authentic marks,
他用真實的相來莊嚴自己，
And all beings gazed at him insatiably.
一切眾生都不厭足地注視著他。
You see how since the supreme leader of human beings
你看自從最上的人類領袖以來
Was endowed with great compassion,
具足了大悲。
The smallest gift offered to him
即使最微小的禮物獻給他
Caused one to gain immeasurable benefits;
就使人獲得了無量的利益；
For many hundreds of thousands of eons,
經過許多百千萬劫，
Until the attainment of nirvāṇa,
直到涅槃的成就。
The karmic ripening of those many sentient beings
那些眾多有情的業果
Was therefore uninterrupted.
因此而未曾間斷。
You see how the perfect leader of human beings
你看這位完美的人類領導者
Had perfected undefiled discipline,
已經成就了無漏戒律，
Causing many sentient beings
使眾多眾生
To respectfully prostrate to him,
恭敬地禮拜他，
And how numerous divine retinues
有多少眾天眷屬
Abandoned their palaces
捨棄了他們的宮殿
And attended to the Guide,
恭敬禮拜他，以及多少眾天眷屬拋棄了他們的宮殿，沒有任何對遊樂活動的執著，而專心侍奉導師。
Without any attachment to playful activities. [F.236.a]
沒有對嬉戲活動的任何執著。
You see how Māra and his hordes
你看魔及其眷屬
Developed faith in the Blessed One,
對世尊生起了信心，
Brought forth golden fans,
提出了金色的扇子，
And arranged them around him.
並將它們排列在他的周圍。
Five hundred māras
五百位魔
Tossed magnificent divine flowers
拋撒了殊勝的天花
Onto the Thus-Gone One
灑向如來
And pursued unsurpassed wisdom.
並追求無上智。
Since they had praised and worshiped
由於他們曾經讚頌與禮拜
Buddhas in the past,
過去的佛陀，
Each of them now became delighted
每一位現在都變得歡喜。
Upon meeting the Blessed One;
他們在見到世尊時，心生歡喜。
They proclaimed the praises of the Thus-Gone One
他們宣說如來的功德讚歎。
With countless eloquent words.
用無數雄辯的言辭。
At that time, those māras
那時，那些魔
Were said to have abandoned cyclic existence.
據說已捨棄輪迴。
As soon as they proclaimed the praises of the Blessed One,
他們一旦宣說世尊的讚歎，
They understood the limit of the exhaustion of the eye
他們理解了眼的滅際。
And the limit of the arising of the eye,
以及眼的生際，
Up to the characteristics of its utter peace.
直至究竟安樂的相。
Since they had realized the boundless meanings of the eye—
由於他們已經證悟了眼的無邊義無礙解—
The eye’s exhaustion and so forth—
眼的窮盡等等——
They taught them to sentient beings
他們用善巧的名言教導眾生。
With skillful words.
以善巧之名。
Since they did not cling to names and meanings
由於他們不執著於名句和義無礙解
And had no doubts about them,
對此沒有疑惑，
They realized that they do not come from or go anywhere,
他們體悟到這些名義不從任何地方來，也不往任何地方去。
And that they are beyond adoption and rejection.
並且超越了取捨。
Since the nature of words is empty and void,
由於名的本質是空性的、虛無的，
They realized that words are beyond
他們領悟到名義是超越
Abandonment, adoption, retention,
捨、取、陀羅尼，
Reading, recitation, and accomplishment.
誦、誦和成就。
This has also been revealed
這也已經被揭示過了。
By the thus-gone ones of the past;
被過去的如來所開示；
Since they are mere imputations,
因為它們只是心念的分別。
They are ultimately inexpressible.
它們在究竟上是無法言說的。
Such intrinsically empty phenomena
這樣本質上空無的法
Transcend the aggregates, the elements, and the sense sources;
超越五蘊、十八界和處。
They are neither false nor true, but groundless and unsupported;
它們既不虛妄也不真實，而是無根且無所依止的；
They eliminate verbal expressions and bring thoughts to utter peace.
他們消除了言說，並使念達到究竟安樂。
Since immature beings are attached to the marks of beings,
因為未成熟的眾生執著於眾生的相，
They see the Blessed One coming to the city;
他們見到世尊來到城市。
Although the Blessed One is completely beyond marks,
雖然世尊完全超越了一切相，
Those immature beings entertain mistaken thoughts.
那些未成熟的眾生生起了錯誤的念頭。
Those who become delighted
那些變得歡喜的人
When the Blessed One comes to the city
當世尊來到城市時
Conceive of marks
執著於相
And will be tormented.
將會被折磨。
Those who have transcended conceptual marks
那些已經超越相分別的人
Will not see him coming to the city;
不會看到他來到城市；
They will reach the insight that is free
他們將證得無相分別的慧
From all concepts related to the marks of going and moving. [F.236.b]
從一切有關去來和移動的相分別中。
Those who perceive the Buddha in terms of marks
那些以相來認知佛的人
See him coming to the city;
看他去來到城市；
They generate concepts
他們生起概念
Related to birth and saṃsāric phenomena.
與生及輪迴之法相關。
Those who perceive the Buddha in terms of marks
那些以相來認知佛的人
And become delighted
而生歡喜
Are dwelling within Māra’s domain;
正在魔的領域中停留；
Those are the manifestations of Māra’s domain.
這些是魔的領域的顯現。
Those who perceive the Buddha in terms of marks
那些用相來認知佛的人
See him as changing;
看他在變化；
Since they are tormented,
因為他們受到折磨，
They are the objects of a wise person’s pity.
他們是智慧人的憐憫對象。
Those who view the Dharma as something to be attained
把法視為可以獲得的東西的人
Must also worry that the Dharma will be lost.
也必須擔憂法會喪失。
Those who perceive the Buddha as taking birth
那些認為佛有生的人
Experience the suffering of nirvāṇa.
體驗涅槃的苦。
Those who have understood all marks
已經瞭解一切相的人
By training for many eons
通過無數劫的修行
Do not conceive of the Buddha coming to the city,
不要想像佛來到城市。
And they do not entertain the notion of nirvāṇa.
他們也不執著涅槃的概念。
Those who realize that the characteristics of the mind are empty
那些領悟意的相為空的人
Are dwelling within the domain of the buddhas;
正住於佛陀的境域中。
They do not conceive of the Buddha coming to the city,
他們不認為佛陀來到城市。
And they do not entertain the notion of nirvāṇa.
他們也不執著涅槃的念頭。
Those who clearly understand in that way
那些以這種方式清楚理解的人
Will behold the buddhas
將見到佛陀
But realize that their essence is empty;
但要明白他們的本質是空的；
In the end, they completely transcend birth and cessation.
最終，他們完全超越了生與滅。
After practicing austerities for countless eons, the Blessed One
經過無數劫的苦行，世尊
Has realized the empty essence, but immature beings do not understand this.
已經體證空性的本質，但尚未成熟的眾生無法理解這一點。
When the Blessed One came to the city,
當世尊來到城市時，
He was surrounded by many hundreds of thousands of retinues.
他被數百千的眷屬圍繞著。
Compared to the merit created by humans and nonhumans
與人和非人所創造的功德相比
Who make offerings with minds filled with faith,
以信心充滿的意而作供養的人，
The merit created by someone who, for a single instant,
有人在一剎那間所創造的功德，
Contemplates the limit of the exhaustion of the eye
觀察眼的滅際
And realizes the emptiness of its marks
並體悟其相的空性
Is more exalted;
更為高尚；
No number, fraction, or illustration
無有數量、分別或比喻
Comes close to that merit.
接近那功德。
Know that the same applies
應當明白同樣的道理也是如此
To the limit of the arising of the eye,
直到眼的生際，
Its limit, and its cognition,
它的邊際，以及它的認識，
Up to its utter peace.
直到究竟安樂。
The same should also be applied to the ear, the nose,
同樣的道理也應適用於耳、鼻，
The tongue, the body, the mind,
舌、身、意，
Forms, sounds, scents, tastes, and textures,
色相、聲、香、味、觸，
Up to words and names.
直到名字和語言為止。
At that time, when the Blessed One
那時世尊
Came to the city, [F.237.a]
來到城邑
The earth started to shake
大地開始震動
By the mere fact of his feet touching the ground.
僅憑世尊的雙足接觸地面。
All the mountains
所有的山嶺
Bowed toward the Blessed One,
向世尊禮拜。
And all the gods and humans came to listen to the Dharma
所有的天神和人都來聆聽法。
And worshiped him with reverence.
恭敬地禮拜他。
At that time, when the Blessed One came to the city,
那時，世尊來到城市時，
The lords of the gods, the kings of the humans,
天神的領主，人類的國王，
Many asuras, and many yakṣas left their cities,
許多阿修羅和許多夜叉離開了他們的城市，
Gathered in front of the Blessed One, and joyfully worshiped him.
聚集在世尊面前，歡喜地禮拜他。
At that time, when the Blessed One came to the city,
那時世尊來到了這座城市，
All the countless types of birds—
一切無數的鳥類—
Parrots, peacocks, and kalaviṅka birds—
鸚鵡、孔雀和迦陵頻伽鳥—
Started to play joyfully in the sky.
開始在空中喜樂地嬉戲。
When they saw the supreme qualities
當他們看到最上的功德
Of the Blessed One, the Thus-Gone One,
世尊如來的最上功德，
他們都開始唱起來。
They all started to sing
他們都開始唱歌
Various melodious tunes.
各種悅耳的樂聲。
When the Blessed One came to the city,
當世尊來到城市時，
Through his miraculous powers
通過他的神通
All those—among the countless hundreds of thousands of beings present—
所有在場的無數百千眾生—
Who were blind regained sight,
失明的人恢復了視力，
All those who were deaf could hear,
一切耳根不具足的人都能夠聽聞，
All those with impaired faculties
所有根不完具的眾生
Recovered the full functioning of their faculties,
恢復了他們根的完整功能，
And all those who were suffering became happy.
所有那些正在受苦的人都變得快樂了。
At that time, when the Blessed One
那時，世尊
Came to the city,
來到城市，
These words resounded
這些名聲迴響在空中：
In the sky:
在虛空中：
“Those who conceive of the Thus-Gone One
「那些心中認為如來
In terms of marks cannot be said to worship the Blessed One,
用相來理解，就不能說是禮拜世尊，
And they do not realize
而他們並未覺悟
The nature of the limit of the exhaustion of the eye.
眼盡的滅際的本性。
“Those who abandon marks gather the basis of all qualities,
「捨棄相的人匯聚了所有質性的基礎，
And so they realize the nature of the limit of the exhaustion of the eye.
因此他們就能體悟眼盡滅際的本性。
Since they will realize the limit of the exhaustion of the eye,
由於他們將會證悟眼盡的滅際，
They will also comprehend the buddhas’ qualities. [F.237.b]
他們也將會領悟佛陀的功德。
“With no grasping and obscuration regarding the limit of the exhaustion of the eye,
"不執取、不障蔽眼滅際，
With no maintaining and dwelling on the limit of the arising of the eye,
不執著並保持於眼生際的限度，
And free of thinking regarding the disengagement of the eye,
且不執著於眼的離欲。
One truly sees the thus-gone ones.
才能真實見到如來。
“Those who are free of thoughts regarding the limit of the arising of the eye,
那些對眼的生際限制沒有念想的人，
Who are free of mental concepts regarding the limit of the eye,
離於眼生際心念的人，
And who do not express anything regarding the eye’s disintegration
不對眼的分散表達任何言論的人
Truly see the thus-gone ones.
真實見到如來。
“Those who are free of attachment regarding the nonexistence of the eye,
那些對於眼無所有而無所執著的人，
Free of grasping regarding the eye’s unborn nature,
不執取眼的無生之性，
And free of clinging regarding the eye’s utter peace
對於眼的究竟安樂而不執取
Truly see the thus-gone ones.
真實見到如來。
“Since they understand the eye’s exhaustion, they actualize the marks.
因為他們證悟了眼的滅盡，他們實現了相。
Since they understand the limit of the eye, they ascertain the faculties.
由於他們理解眼根的極限，他們確定了各種根。
Since they understand the eye’s arising, they reach mastery over their faculties.
由於他們理解眼的生起，他們達到對自身根的掌握。
Those beings truly see the thus-gone ones.
那些眾生真實地見到了如來。
“Having realized the nonexistence of the eye, they comprehend forms.
「已經證悟眼的無有，他們理解色相。」
Having realized the eye’s disintegration, they discern phenomena.
已經體悟眼的分散，他們辨別諸法。
Having realized the eye’s unborn nature, they accomplish the path.
領悟眼的無生之性，他們成就了道。
Those beings truly see the thus-gone ones.
那些眾生真實見到如來。
“Since they genuinely realize the limit of the exhaustion of the eye,
「因為他們真實地體悟眼滅際，
They also understand the different types of actions,
他們也了解各種業的差別，
And since they understand the different types of actions,
由於他們理解不同類型的業，
They truly see the thus-gone ones.
他們真實見到如來。
“Since they genuinely realize the limit of the arising of the eye,
「由於他們真實地認識到眼的生際，
They also understand the different types of suffering,
他們也瞭解不同類型的苦。
And since they understand the different types of suffering, [F.238.a]
由於他們了解各種不同的苦，
They truly see the thus-gone ones.
他們真實地見到了如來。
“Since they genuinely realize the eye’s disintegration,
「由於他們真正證悟眼的分散，
They also realize the disintegration of suffering,
他們也體悟到苦的分散。
And since they realize the disintegration of suffering,
因為他們體悟到苦的分散，
They truly see the thus-gone ones.
他們真實地看見如來。
“Since they genuinely realize the nonexistence of the eye,
「因為他們真實地體認到眼的不存在，
They also realize the abandonment of characteristics,
他們也實現了諸相的捨離。
And since they realize the abandonment of characteristics,
並且因為他們證悟到捨離一切相，
They truly see the thus-gone ones.
他們真實地見到如來。
“Since they genuinely realize the unborn nature of the eye,
「因為他們真實地證悟眼的無生本性，
They also realize the abandonment of latent patterns,
他們也證悟了捨棄習氣。
And since they realize the abandonment of latent patterns,
由於他們領悟了捨棄習氣，
They truly see the thus-gone ones.
他們真實地看見如來。
“Furthermore, since they genuinely realize the nonconceptual nature of the eye,
「而且，他們真實領悟了眼的無分別性質，
They also realize the abandonment of obscurations,
他們也實現了對障蔽的捨棄。
And since they realize the abandonment of obscurations,
由於他們證得了捨離障蔽，
They truly see the thus-gone ones.
他們真實地見到如來。
“Furthermore, since they genuinely realize that the eye is beyond words,
「此外，由於他們真實證悟眼超越於名，
They also realize the strength of awakened wisdom,
他們也體證到覺慧的力量。
And since they realize the strength of awakened wisdom,
因為他們領悟了覺慧的力。
They truly see the thus-gone ones.
他們真實見到如來。
“Furthermore, since they genuinely realize that the eye does not come from anywhere,
「而且，既然他們真實地領悟到眼不從任何地方而來，
They also realize the abandonment of desires,
他們也認識到捨棄貪欲。
And since they realize the abandonment of desires,
由於他們證得了捨離貪欲，
They truly see the thus-gone ones.
他們真正看見如來。
“Furthermore, since they genuinely realize the practice of concentration, [F.238.b]
「進一步地，由於他們真實地領悟禪定的修習，
They also realize the abandonment of afflictions,
他們也證悟了煩惱的捨離。
And since they realize the abandonment of afflictions,
由於他們證得了煩惱的捨離，
They truly see the thus-gone ones.
他們真實見到如來。
“Similarly, those persons also perfect
「同樣地，那些人也圓滿
The knowledge of the eye’s past limit,
眼的過去極限的慧，
The knowledge of the eye’s lack of abiding,
眼的不住之慧，
The knowledge of the eye’s arising,
眼的生起的慧，
“The knowledge of the Buddha’s miraculous powers,
佛的神通的慧，
The knowledge of the eye’s inferior character,
眼的下劣性的慧。
The knowledge of the eye’s exalted character,
眼的高尚智慧的慧。
The knowledge of lower wisdom,
低劣的智慧知識，
“The knowledge of pure wisdom,
清淨智慧的慧
The knowledge of pure discipline,
淨戒的智慧
The knowledge of the physical precepts,
身體戒律的智慧，
The knowledge of pure sound,
純淨聲的智慧，
“The knowledge of the verbal precepts,
語言戒律的慧。
The knowledge of pure mind,
清淨意的慧。
The knowledge of the particular places of abiding,
特定住處的慧
The knowledge of mental phenomena,
心法的慧，
“The knowledge of mental defects,
意上的缺陷的慧，
The knowledge of pure actions,
純淨業的慧
The knowledge of the mental precepts,
心戒的慧。
The knowledge of intellectual shortcomings,
智慧的不足之處的認知，
“The knowledge of pure sound,
「清淨聲的慧，
The knowledge of the various aggregates,
對五蘊的慧
The knowledge of the causes and conditions of the aggregates,
對於蘊的因緣的慧，
The knowledge of the total knowing of the eye,
眼的圓滿慧知。
“The knowledge of the source of suffering,
「苦的根源的慧，
The knowledge of undefiled discipline,
無漏戒律的慧
The knowledge of the causes and conditions of discipline,
戒律的因緣之慧，
The knowledge of the causes and conditions of suffering,
關於苦的因緣之慧，
“The knowledge of the causes of suffering’s exhaustion,
「苦的滅盡之因的慧，
The knowledge of conditioned phenomena,
有為法的慧
And the knowledge of the exhaustion of defilements—
以及漏盡的慧——
They perfect all these knowledges.
他們圓滿成就了所有這些慧。
“Furthermore, they genuinely achieve
「而且，他們真實地成就
Knowledge of the twelve causes and conditions—
十二緣起的慧—
Both the knowledge that involves engagement
既參與的慧，亦不參與的慧——
And the knowledge that does not involve engagement—
以及不參與的慧。
“And, likewise, knowledge of marks and the absence of marks,
同樣地，還有對相和無相的慧，
Knowledge of the conditioned and the unconditioned,
有為法與無為法的慧，
Knowledge of classifications and summaries,
對於分類和總結的慧。
And knowledge of the minds of oneself and others.
以及對自己和他人的意的慧。
“Furthermore, since they genuinely realize
「而且，由於他們真正領悟
The limit of the exhaustion of the eye, the limit of its arising,
眼盡的邊際，眼生起的邊際，
Its limit, its disengagement, its cognition, its nonexistence,
它的極限、它的離欲、它的認知、它的非有。
Its unborn nature, and its peace,
其無生的本性，以及其寂靜，
“They cause many sentient beings
他們使許多眾生
To achieve pure wisdom, [F.239.a]
為了成就清淨智慧，
Powerful wisdom,
強大的智慧，
And diligent wisdom.
及勤奮的智慧。
“Furthermore, they genuinely achieve
「而且，他們真正成就
The knowledge of sameness and difference,
平等與差別的慧。
And the knowledge of the inclinations
及一切眾生的意樂知
Of all sentient beings.
一切眾生的傾向。
“They also genuinely achieve
他們也確實成就了
The knowledge of the superior inclinations
對於一切眾生的殊勝傾向的慧
Of all sentient beings, as well as
一切眾生，並且
The knowledge of the purity of their minds,
他們心的清淨的慧，
“The knowledge of actions and karmic ripening,
業和業果的智慧，
The knowledge of the sense faculties and the elements,
根和界的慧，
The knowledge of mental transformations, the knowledge of insight and dedication,
心的轉變之慧，慧與奉獻之慧，
The knowledge of complete liberation, and the knowledge of supreme eloquence.
完全解脫的慧，以及最上的辯才的慧。
“Furthermore, since they genuinely understand
此外，由於他們真正理解
Those sentient beings who are malicious
那些有情眾生若心懷惡意
And show no interest in the Dharma,
對於法毫無興趣的人。
They are able to inspire them.
他們能夠啟發這些眾生。
“Since they genuinely realize
「既然他們真實地領悟
The ways things are,
事物的本性，
They also achieve the knowledge devoid of laziness
他們也成就了沒有懈怠的慧。
As well as the knowledge of time.
以及時間的慧。
“Through their miraculous powers,
「透過他們的神通，
They also genuinely realize
他們也真實地證悟
The knowledge that discriminates phenomena
能夠分別法的智慧
From the unimpeded wisdom.
從無礙智中。
“They also genuinely achieve
他們也真正成就
The knowledge of the vast meaning,
廣大義無礙解的慧
And knowledge associated
以及相應的慧
With verbal teachings.
透過言語教示。
“They also genuinely achieve
他們還能夠真實地成就
The knowledge concerning good companions and conducive places,
關於善友和助緣之地的慧，
As well as the knowledge concerning moderation
以及關於節制的慧
Related to clothing, food, and beverages.
與衣服、飲食有關。
“They also genuinely achieve
他們也真實成就
Knowledge of the determined accomplishment
確定成就的慧
Of the dhāraṇī qualities
陀羅尼的特質
Related to nonaction.
與無為有關。
“Likewise, devoid of physical and mental faults,
「同樣地，遠離身心過失，
And having abandoned exaggeration and denigration,
並且已經放棄了誇大和貶低。
They also genuinely achieve
他們也確實成就
The unsurpassed wisdom they pursue.
他們所追求的無上智。
“Furthermore, through their miraculous powers,
「而且，他們通過神通，
They manifest emanated bodies in the sky.
他們在虛空中顯現化身。
They thereby ripen hundreds of thousands of beings, [F.239.b]
他們由此成熟了數百千個眾生，
Bringing everyone great joy with their knowledge of engendering faith.
以他們生發信心的慧，給眾生帶來極大的喜悅。
“They also have the knowledge of trusting and respecting the thus-gone ones,
他們也具備對如來的信心和恭敬的慧。
As well as the knowledge related to inspired accomplishment
以及與靈感成就相關的慧。
Of the Dharma that leads to the abandonment of desire,
關於導致捨棄貪欲的法。
And the knowledge of inspired worship of the noble Saṅgha.
以及對於殊勝僧伽的啟發性禮拜的慧。
“Likewise, they have the knowledge of devoted dedication to great awakening,
同樣地，他們具有對大菩提的虔誠奉獻的慧。
The knowledge related to the devoted revelation of the dhāraṇī gateways,
與恭敬顯現陀羅尼法門相關的慧。
The knowledge that discerns the different inclinations,
能夠分辨各種根性傾向的慧。
The knowledge that realizes the noble absorptions,
證得殊勝禪定的慧。
“The knowledge that induces certainty
能夠引發確定性的慧
About that which is to be guarded and recollected,
關於應當護持和憶念的事物，
The knowledge that penetrates boundless minds,
能夠貫穿無邊意的慧，
The knowledge related to teaching in countless verses,
與無數偈頌相關的教法之慧，
“The knowledge of understanding and realizing the connection of desire,
「了知貪欲相連結的慧，
The knowledge that prevents one from falling into inferior destinies,
能夠防止自己墮入惡趣的慧。
The knowledge that causes one to abandon nonvirtuous friends,
能令捨離惡知識的慧。
The knowledge that causes one to attend to virtuous friends,
使人親近善知識的慧。
“The knowledge that analyzes questions and answers,
能夠分析問答的慧，
The knowledge that realizes what is possible and what is not,
了知什麼是可能，什麼是不可能的慧。
The knowledge that realizes what is the subject and what is not,
能夠認識什麼是所緣對象、什麼不是所緣對象的慧，
The knowledge that distinguishes what is superior, intermediate, and inferior,
能夠分辨優越、中等和低劣的慧，
“The knowledge of the conditioned and the unconditioned,
有為法與無為法的慧，
The knowledge of what is material and substantial and what is not,
區分什麼是有形物質、什麼不是有形物質的慧。
The knowledge of what is abridged and what is not,
對於簡略的與非簡略的的慧知。
The knowledge of accomplishment and non-accomplishment,
成就與非成就的慧，
“The knowledge of the eye and the non-eye,
「眼與非眼的慧，
The knowledge of what is simultaneously present with the eye,
與眼同時現在的慧。
The knowledge of the particularities of the eye,
眼的特殊性的慧。
And the knowledge of the nature of the eye.
以及眼的本性的慧。
“The same should be applied
應該同樣地應用
To all the twenty-five phenomena—
對所有二十五種法——
From the ear, the nose, the tongue, and the body [F.240.a]
從耳、鼻、舌、身
Up to words and names.
直到名句為止。
“Those who contemplate the fact
「那些觀想這樣的事實的人
That the causes and conditions of the eye
眼的因緣
Are ultimately empty, void, and devoid of self
最終是空的、虛無的，沒有自性的
Will, accordingly, perfect genuine mental absorption without a doubt.
將會相應地圓滿真實的三昧，毫無疑問。
“The persons who realize with certainty and contemplate
「那些確實領悟並觀察
The eye’s dependent origination and impermanent character
眼的緣起法和無常性質
Will, accordingly, genuinely realize
因此會真實地證悟
That the causes and conditions of the eye are ultimately nonexistent.
眼的因緣究竟是不存在的。
“The same should be applied
「同樣應當施用於
To all the twenty-five phenomena—
對於全部二十五法——
From the ear, the nose, the tongue, and the body
從耳、鼻、舌、身
Up to words and names.”
直到名和句。
Here, I have summarized the amazing displays that were manifested,
在這裡，我已經總結了所顯現出來的奇妙景象。
By the mere fact of his feet touching the ground,
世尊的雙足只要觸及大地，
When the Blessed One came to the city.
當世尊來到城市時。
To please beings, I will now teach a bit about his qualities.
為了令眾生歡喜，我現在將稍微講說世尊的功德。
At that moment, countless hundreds of thousands of light rays
那時，無數百千光線
Radiated from each pore of the guide of gods and humans.
從人天導師的每個毛孔放射出來。
Each of those light rays illuminated countless realms
每一道光芒都照亮了無數的世界。
And performed awakened activity for the sake of numerous beings.
並且為了無數眾生而進行了覺悟的活動。
If those who have worshiped buddhas in the past
假如那些在過去禮拜過佛陀的人
And practiced generosity and discipline for a long time
並且長久地實踐了布施和戒律
Hear about the miraculous displays that were described,
聽聞所說的神變示現，
They will be overjoyed and filled with devotion.
他們會欣喜踊躍，充滿信心。
If those persons who know that the Buddha’s miraculous powers
如果那些人知道佛的神通
Are not the domain of the hearers and the solitary buddhas
不是聲聞和獨覺的領域
Hear about the miraculous displays that were described, [F.240.b]
聽聞所說的神變示現，
They will be filled with devotion and amazement.
他們將充滿信心和驚歎。
Since the guide of gods and humans manifested
自從人天導師示現以來
Such a variety of miraculous displays through his inconceivable powers,
以如是各種各樣的神變示現，透過他難以思議的力，
Countless hundreds of thousands of sentient beings
無數百千的眾生
Attended to, revered, and worshiped the Thus-Gone One.
親近、恭敬且禮拜如來。
Since the leader of gods and humans expounded
自從諸天與人類的領袖宣說以來
Countless hundreds of thousands of discourses through his inconceivable powers,
無數百千萬的論述，透過他不可思議的力量，
Many sentient beings, upon hearing them,
許多眾生聽聞這些教法後，
Faithfully adopted all those teachings and were overjoyed.
信受那些教法，歡喜無比。
At that time,
那時，
When the Blessed One came to the city,
當世尊來到城市時，
These words resounded in the sky
這些聲音在天空中迴盪
Through the strength of his miraculous powers:
藉著他的神通力：
“By knowing the limit of the exhaustion of the eye
「通過了解眼盡的滅際
Up to its peace and its causes,
直至於它的寂靜和它的因緣，
Everything is beyond coming and going—
一切都超越了去來。
Ultimately empty and void.
究竟空寂。
“The same should be applied
「應該同樣適用
To all the twenty-five phenomena—
對於全部二十五法—
From the ear, the nose, the tongue, and the body
從耳、鼻、舌、身
Up to words and names.”
直到名和句。
At that time,
那時，
When the Blessed One came to the city,
世尊來到城市時，
The most sublime melodious voice
最殊勝的妙音聲
Manifested in the sky,
在虛空中顯現，
Proclaiming the praises
宣說讚頌
Of the Thus-Gone One’s various names,
如來的各種句，
Thereby generating faith and devotion
由此在那些大眾集會的所有成員意中，生起信心和信心。
In the minds of all the members of those great assemblies:
在所有這些大眾集會的成員的意中：
“The lion of human beings who resides now in the world
「現今住於世間的人中獅子
Is named Dharma King Who Subjugates Māra and His Armies;
名號為降魔軍法王。
It is said that all who hear that name
據說所有聽聞這個名號的人
Will be able to overcome all wrong views.
將能夠克服所有邪見。
“The lion of human beings who resides now in the world
「現在住在世界中的人中獅子
Is named Dharma King Who Conquers and Pacifies Desire; [F.241.a]
名為征伏貪欲法王；
Those who hear that name
那些聽到這個名號的人
Will abandon all their desires.
將會捨棄一切貪欲。
“The lion of human beings who resides now in the world
「現在住在世間的人中獅子
Is named Dharma King Who Conquers and Pacifies Anger;
名為征服瞋恚的法王；
Those who hear that name
聽到那個名號的人
Will abandon all their anger.
將會捨棄一切瞋恚。
“The lion of human beings who resides now in the world
「現今住在世間的人中獅子
Is named Dharma King Who Conquers and Pacifies Ignorance;
名為征服無明法王。
Those who hear that name
聞到那個名號的人
Will abandon all their ignorance.
將會捨棄所有的無明。
“The lion of human beings who resides now in the world
「現在住在世界上的人中獅子
Is named Dharma King Who Conquers and Pacifies Pride;
名為征伏驕慢法王；
Those who hear that name
聽聞那個名號的眾生
Will abandon all their pride.
將會捨棄所有的驕慢。
“The lion of human beings who resides now in the world
現今住世的人中獅子
Is named Dharma King Who Conquers and Pacifies Aggression;
名叫征伏害法王；
Those who hear that name
聽聞那個名號的人
Will abandon all their aggression.
會捨棄一切的害。
“The lion of human beings who resides now in the world
「現今住在世界中的人中獅子
Is named Dharma King Who Conquers and Pacifies Jealousy;
名為征服嫉妒的法王。
Those who hear that name
聽聞該名號的人
Will abandon all their jealousy.
將會捨棄一切的嫉妒。
“The lion of human beings who resides now in the world
「現今住在世間的人中獅子
Is named Dharma King Who Conquers and Pacifies Falsity;
名號為征伏虛妄法王。
Those who hear that name
聽聞到那個名字的人
Will abandon all that is false. [F.241.b]
將會放棄一切虛假。
“The lion of human beings who resides now in the world
「現在住在世間的人中獅子
Is named Dharma King Who Conquers and Pacifies Views;
名號為征伏見解的法王；
Those who hear that name
聽聞那個名號的人們
Will abandon all views.
將棄捨一切見解。
“The lion of human beings who resides now in the world
現在住在世間的人中獅子
Is named Dharma King Who Conquers and Pacifies Concepts;
名為征伏諸見法王。
Those who hear that name
聽聞那個名號的人
Will abandon all concepts.
將捨棄一切概念。
“The lion of human beings who resides now in the world
「現在世間住著的人中獅子
Is named King of the Genuine and Pure Dharma;
名為真淨法王。
Those who hear that name
那些聽到那個名號的人
Will realize the pure Dharma.
將會證悟純淨的法。
“The lion of human beings who resides now in the world
「現在住於世間的人中獅子
Is named Dharma King Who Understands Actions;
名為「了業法王」。
Those who hear that name
聽聞到那個名號的人
Will completely understand all actions.
將完全了解一切業。
“The lion of human beings who resides now in the world
「現在住在世間的人中獅子
Is named Dharma King Endowed with Excellent Miraculous Powers;
名為法王具足妙神通；
Those who hear that name
聽聞那個名號的人
Will perfect the qualities of the miraculous powers.
將圓滿成就神通的功德。
“The lion of human beings who resides now in the world
「現在住在世界中的人中獅子
Is named Dharma King Endowed with the Excellent Perfections;
名叫具備殊勝波羅蜜的法王；
Those who hear that name
聽聞那個名字的人
Will master the six perfections.
將能圓滿成就六波羅蜜。
“The lion of human beings who resides now in the world
「現在住在世界裡的人中獅子
Is named Dharma King Who Completely Understands Formations;
名為完全了解行的法王；
Those who remember that name
那些記得這個名字的人
Will completely understand all formations. [F.242.a]
將會完全理解一切行。
“The lion of human beings who resides now in the world
現在住在世間的人中獅子
Is named Holder and Propagator of Immaculate Light;
名為持淨光者，普傳淨光者；
Those who hear that name
那些聽聞那個名號的人
Will perfect noble rebirths.
將圓滿高貴的轉生。
“The lion of human beings who resides now in the world
「現今住在世間的人中獅子
Is also named Holder of Pristine Bright Light;
也名為清淨光明的持有者；
Those who hear that name
那些聽聞到那個名號的人
Will perfect the most sublime and excellent physical appearance.
將圓滿最殊勝莊嚴的色身。
“The lion of human beings who resides now in the world
「現今住世的人中獅子
Is also named Holder of the Light of Pure Bodies;
也被稱為持淨身光明者；
Those who hear that name
聽聞那個名號的人
Will perfect noble bodies.
將圓滿殊勝的身體。
“The lion of human beings who resides now in the world
「現今住在世界中的人中獅子
Is also named Holder of the Light of Pure Lineage;
又名為清淨血脈光明持者；
Those who hear that name
那些聽聞那個名號的人
Will achieve eminent family lineages.
將獲得殊勝的家族血脈。
“The lion of human beings who resides now in the world
「現居於世間的人中獅子
Is also named Holder of the Light of Widespread Fame;
也名為廣名光明的持有者；
Those who hear that name
那些聽聞到那個名號的人
Will achieve widespread renown.
將獲得廣大的名聲。
“The lion of human beings who resides now in the world
「現今住在世間的人中獅子
Is also named Holder of Generosity, Discipline,
也名為布施戒律的持有者，
Patience, Diligence, Concentration, and Insight;
忍辱、精進、禪定和慧；
Those who hear those names
聽聞這些句的人
“Will master all the perfections—
將成就一切波羅蜜——
From generosity and discipline
從布施和戒律開始
Up to insight—
乃至慧——
As well as the dhāraṇī gateways. [F.242.b]
以及陀羅尼的門徑。
“The lion of human beings who resides now in the world
「現在住在世間的人中獅子
Is named Dharma Lord of Complete Emptiness;
名為圓滿空性的法主；
Those who keep that name in mind
那些心中憶持這個名號的人
Will teach others the meaning of the emptiness of phenomena.
將教導他人法的空性之義無礙解。
“The lion of human beings who resides now in the world
「現在住在世間的人中獅子
Is named Dharma Lord of Complete Selflessness;
名為圓滿無我的法主；
Those who keep that name in mind
那些將那個名號保持在意中的人
Will teach others the meaning of the absence of arising and cessation.
將會教導他人無生無滅之義。
“The lion of human beings who resides now in the world
現今住在世間的人中獅子
Is named Dharma Lord Endowed with Pure Vision;
名為具淨眼法主；
Those who keep that name in mind
那些在心中念誦那個名字的人
Will teach others the meaning of the limit of the exhaustion of the eye.
將為他人開示眼盡滅際之義無礙解。
“The same should be applied to all the twenty-five phenomena—
「同樣的道理應該應用於所有二十五法——
From the ear, the nose, the tongue, and the body
從耳、鼻、舌、身
Up to words and names,
直到名句，
As well as to flower garlands, perfumes, lamps, parasols, and fabrics.” [B5]
以及花鬘、香、燈、傘蓋和布料。
At that time, when the Blessed One came to the city,
那時，世尊來到城市時，
Through his inconceivable miraculous powers,
他透過不可思議的神通，
The most sublime melodious voice
最殊勝的美妙音聲
Manifested in the sky.
在空中顯現。
As it revealed the various
當它顯現各種
Activities of the dhāraṇīs,
陀羅尼的功德活動，
The great assemblies present
現在的大眾集會
Heard these words:
聽聞了這些名：
“These dhāraṇīs cause one to realize all the ultimate modes of phenomena—
「這些陀羅尼使人獲證一切法的究竟含義——
From the limit of the exhaustion of the eye, the limit of its arising,
從眼盡的滅際、眼的生起之滅際，
Its limit, its disengagement, and its cognition, up to its peace.
其限際、其離欲、其認知，直至其寂靜。
They cause one to realize that, ultimately, everything is pure—
它們使人們領悟到，究竟而言，一切都是清淨的——
“That which is gathered through the power of generosity,
「那些通過布施的力量而聚集的，
That which is accomplished through the power of discipline, [F.243.a]
通過戒律的力量而成就的事物，
That which is established through the power of patience,
通過忍辱的力量所成就的事物，
That which is generated through the power of diligence,
那由精進的力量而生起的，
“That which is cultivated through the power of concentration,
那透過禪定的力量而培養的，
And that which is revealed through the power of insight,
以及透過慧的力量所顯現的。
As well as the abandonment of words, expressions,
以及名字、表述的捨棄，
And language, up to forms and mind.
及語言、乃至色相與意。
“They cause one to realize that everything defiled and undefiled,
「他們使人體悟到一切染污和無漏的事物，
As well as all welfare and benefit,
以及一切利益和善法，
Is empty, void,
是空性、寂滅的。
And ultimately pure.
究竟清淨。
“They do not cause one to abide or dwell
他們不會讓人停留或安住
In any of the realms of existence;
在任何的有之境界中；
Instead, they cause one to abide, disengaged,
反而使人安住於不著，
In dhāraṇī and absorption.
在陀羅尼與禪定中。
“Everything is beyond coming and going—
「一切超越去來——
Not virtuous, nonvirtuous, or neutral.
既不是善，也不是不善，也不是無記。
All marks, such as those that benefit
所有相，如那些有益的
Oneself and others, are pure.
自己和他人的一切相，都是清淨的。
“Therefore, they cause one not to dwell
「因此，他們使人不住於
On the qualities of a supreme being
關於最上者的品質
Or the qualities of the hearers,
或者是聲聞的品質，
Ordinary beings, or the buddhas.
凡夫，或佛陀。
“They pacify all the acts related to
「他們平息一切與相關的行為
The limit of the exhaustion of the eye,
眼盡的滅際，
The limit of its arising, and its limit,
它生起的界限，及其界限，
Up to its peace.
直到其寂靜。
“They cause one to abandon
「他們使人遠離
All arising, non-arising,
一切生起、不生起，
Suffering, happiness,
苦，安樂，
Praise, and criticism.
讚美與批評。
“Both the realization of all these perfect manifestations
「這一切圓滿顯現的證悟
And these empty dhāraṇīs
這些空性的陀羅尼
Cause one to dwell within
使得人們安住於
[EN] The domain of the buddhas;
The domain of the buddhas;
佛陀的境界；
“They place one firmly within the abode of the buddhas’ display,
它們讓人穩固地安住在佛陀顯現的住處中，
Within the buddhas’ miraculous powers,
在佛陀的神通之中，
And within the buddhas’ wisdom.
以及在佛陀的智慧之中。
They also cause one to dwell within the power
他們也使人住於力量之中
“Of the limit of the exhaustion of the eye,
「在眼盡際的力量之中，
Within the power of the limit of the arising of the eye,
在眼的生際的力量之中，
And within the power of the limit of the eye, [F.243.b]
而在眼的界限的力量之中，
Up to the power of its peace.
直到它的寂靜的力量。
“The same applies
「同樣的道理適用
To all the twenty-five phenomena—
對所有二十五種法——
From the ear, the nose, the tongue, and the body
從耳、鼻、舌、身
Up to words and names.
直到名句為止。
“These dhāraṇīs cause one to perfect
「這些陀羅尼使人能夠圓滿
The exalted power of the thus-gone ones.
如來的高尚力量。
Once these dhāraṇīs have caused one to perfect such a magnificent power,
一旦這些陀羅尼使得某人成就了如此殊勝的力量，
One will enter the abodes of all the thus-gone ones.
就能進入所有如來的住所。
“By dwelling in the domain of all the thus-gone ones,
「住在一切如來的領域中，
One will cause all worldly beings,
一個人將令所有世間眾生，
Such as the hosts of asuras,
例如阿修羅眾等
To abandon their rigid clinging and observe pure conduct.
捨棄他們的頑固執取，奉持清淨的戒行。
“One will delight all the countless hundreds of thousands of yakṣas
一個人將使無數的夜叉眾而歡喜
And all the countless kumbhāṇḍas;
以及無數的鳯槃荼；
One will also tame and delight all the innumerable
人們也會馴服和令喜悅一切無數的
Retinues of gandharvas and rākṣasas.
乾闥婆和羅剎的眷屬。
“Even if the retinues of Brahmā
「即使梵天的眷屬
Attempted to utter their words and express their meaning
試圖說出他們的名義和表達他們的義無礙解
With sublime melodious voices,
以殊勝美妙的聲音，
They would not be able to reveal them.
他們仍無法將其顯示出來。
“They cannot be fathomed
「無法測度
Through any mental states;
通過任何心念狀態；
They cannot be grasped
無法被領悟
Through any mental states.
透過任何心念狀態。
“These dhāraṇīs cannot be apprehended
「這些陀羅尼無法被領悟
By the eyes, or by anything up to the body;
不能用眼睛、或用任何其他方式直到身體來領會；
They cannot be apprehended
它們無法被領悟
By the eyes, or by anything up to the domain of the eyes.
用眼睛，或者用直到眼睛範圍內的任何事物。
“The same applies
「同樣的道理適用
To all the twenty-five phenomena—
對於所有二十五法——
From the ear, the nose, the tongue, and the body
從耳、鼻、舌、身
Up to words and names.
直到名和句。
“They cause one to understand all marks—
「他們使人明白一切相——
The fact that the limit of the exhaustion of the eye,
眼盡的滅際這個事實，
The limit of its arising, its limit, and its cognition,
它的生起之際、它的界限，以及它的認識。
Up to its peace,
直到其寂靜。
“Are devoid of self, being,
「遠離自性，遠離有情，
Mind, life principle, [F.244.a]
意，命，
Person, marks, action,
人、相、業，
Going, coming, and so forth.
去來等。
“Furthermore, they cause one to realize
此外，他們使人領悟
The eye of reality,
真實的眼
The eye accomplished on the basis of Dharma teachings,
基於法教而成就的眼。
The eye of wisdom, the eye of insight,
智慧眼，慧眼，
“The eye of Brahmā, the divine eye,
梵天眼，天眼通，
The eye achieved by being born in the Brahmā realms,
在梵天界中出生而獲得的眼。
The eye achieved by being born in the god realms,
在天界投生所得的眼。
The eye of the karmic ripening of Brahmā,
梵天業果的眼。
“The eye of the karmic ripening of the gods,
天神的業果眼，
The eye arising from the causes of Brahmā,
梵天因緣所生眼，
The eye arising from the causes of the gods,
源於天神之因的眼。
The eye of divine miraculous powers,
天神神通的眼。
“The eye of divine diligence,
精進所生眼，
The eye of inferior births,
低劣生的眼。
The eye of noble births,
高貴生的眼
The eye that relinquishes the world of the lord of death,
超越死亡之主世界的眼。
“The eye of the nāgas, the yakṣas, and the kumbhāṇḍas,
龍、夜叉和鳩槃荼的眼，
The eye associated with torment,
與苦惱相應的眼
The eye free of torment,
無苦惱的眼
The pure eye, the impure eye,
淨眼、不淨眼，
“The broad eye and the narrow eye,
「寬廣的眼和狹窄的眼，
The eye of the hearer’s vehicle,
聲聞乘的眼睛，
The eye of concentration,
禪定的眼。
The eye of absorption,
禪定的眼。
“The eye arising from experience,
從經驗生起的眼，
The eye arising from perception,
從想產生的眼，
The eye arising from desire,
因貪欲而生的眼，
The eye free from desire,
不貪欲的眼。
“The eye arising from causes,
由因緣而生的眼，
The eye arising from non-causes,
不由因生的眼，
The concurrent eye,
相應的眼
The nonconcurrent eye,
不相應的眼，
“The eye arising based on the gateways,
「依根門而生的眼，
The eye not arising from the gateways,
不從諸根門而生的眼，
The eye arising from causes and conditions,
從因緣而生的眼，
The eye arising from the gateway of the cause,
從因的門而生起的眼。
“The eye not made of flesh,
「不是由肉體所造的眼，
The eye of pure wisdom,
純淨智慧的眼。
The eye of nonexistence,
無有之眼，
And the eye of nonapprehending.
以及無所取著之眼。
“The same applies
同樣地適用
To all the twenty-five phenomena—
對於一切二十五法——
From the ear, the nose, the tongue, and the body
從耳、鼻、舌、身
Up to words and names.”
直到名句為止。
At that moment, through the Thus-Gone One’s miraculous powers,
那時，由如來的神通，
The Blessed One manifested in the sky [F.244.b]
世尊在空中顯現
The most sublime, boundless, and melodious voices,
最高妙、無邊、和諧悅耳的聲音，
Which proclaimed this exalted dhāraṇī Dharma:
宣說這個高尚的陀羅尼法：
1.1011Sile male male siddhe aini siṅe kulu niyu kulu neyu kule male kunote alaśi asile sisilete susile sile sile khyivile avile suṭecana dhani mani kani kalate sukale praya śanaṅni anulosikye bilome subhanireśhe aśirile saramaparaphunte paribhahe dharani dheśuciha sudhe acana bhuvogaganaṅ kudpano bhasabhanaṅ panridhuriya niparikanoni manaṃbha suruciṭa pana-ācara abhelaviryapratiṣṭha ha dharini asiṭa loṅibhi.
1.1011（咒語不翻）
“These dhāraṇīs have been obtained by the buddhas.
「這些陀羅尼已被佛陀所獲得。
Their great powers are complete, and their insights are infinite;
他們的力量圓滿具足，他們的慧無邊無際。
They cause one to abandon clinging,
它們使人舍離執取，
And they purify recollection.
並能淨化憶念。
“They are formless, beyond coming and going,
「他們無色，超越去來，
Beyond all cardinal and intermediate directions,
超越所有主要方向和中間方向，
Devoid of marks, inexpressible,
遠離相，無法言說，
And beyond concepts.
超越一切概念。
“If bodhisattvas accomplish them, they will eventually attain coolness.
「若菩薩成就此等，最終將證得清涼。」
Even if each of their words were explained
即使將他們的每一個名相都詳細說明
Through hundreds of billions of verses,
通過數百億的偈頌，
Their scope could never be apprehended.
他們的範圍永遠無法被理解。
“They are praised by many noble beings,
「他們受到眾多高貴眾生的讚頌，
And highly revered
而且備受尊崇
By all the numerous assemblies
被所有眾多的集會
That are pure and free from clinging.
那些清淨且不執取的。
“Through the power of the virtue
「藉由福德的力量
Created by these dhāraṇīs,
由這些陀羅尼所創造的，
Afflictions are completely overcome and pacified,
煩惱完全被克服和平息，
And the most excellent benefits are gained.
並且獲得最殊勝的利益。
“They lead to qualities and insight as great as a vast ocean,
「它們導致品德和慧如同廣大的海洋一樣，
They cause one to achieve acceptance,
使人成就忍辱。
And they cause the mind to be at ease and unshakable.
它們使意得到輕安，堅固不動搖。
They are always cultivated by the bodhisattvas and praised by the wise.
它們常被菩薩所修習，也為智者所讚歎。
“They liberate from poverty and provide wealth and prosperity.
「它們解脫貧窮，並提供財富和繁榮。
These dhāraṇīs increase qualities
這些陀羅尼增長功德品質
And cause one to be constantly adorned
並使人不斷獲得莊嚴
By words of truth, such as emptiness .
以空性等諦的名言。
“Since they go beyond words,
「因為它們超越了名相，
They are known as empty essence.
它們被稱為空性的本質。
Since they go beyond mind and consciousness, [F.245.a]
因為它們超越了意和識，
They are known as essence of phenomena.
它們被稱為法的本質。
“These dhāraṇīs always lead to stainlessness and purity.
「這些陀羅尼始終引導至無垢清淨。
Being grounded in genuine wisdom,
以真實的智慧為基礎，
They reveal many benefits
它們揭示了許多利益
And generate joy and faith in many sentient beings.
並在眾多眾生心中生起喜悅和信心。
“They bring great delight
他們帶來極大的喜悅
To the countless retinues of yakṣas,
對無數的夜叉眷屬，
The retinues of kumbhāṇḍas,
鬼子母的眷屬，
And also the rulers of the starving spirits.
還有餓鬼的統治者。
“These dhāraṇī mantras
「這些陀羅尼咒
Are utterly peaceful and beyond concepts.
完全寂靜，超越一切概念。
They cause happiness to manifest for all beings
它們為所有眾生顯現安樂
Out of love for them.
出於對他們的慈心。
“Though they constantly remain within the realms of beings
雖然他們始終停留在眾生的境界中
For hundreds of thousands of eons,
經過數百千劫，
Bringing infinite benefits,
帶來無限的利益，
They remain immaculate and unsullied.
他們保持清淨，不被污染。
“They bring great joy
他們帶來極大的喜
To countless sentient beings
給無量的眾生
By revealing the ambrosia-like Dharma
藉由宣示甘露般的法
Through hundreds of thousands of verses.
透過數百千個偈頌。
“The countless buddhas of the past
過去無數的佛陀
Relied on these dhāraṇīs
依靠了這些陀羅尼
With the purest trust
以最清淨的信心
And so perpetually realize reality.
因此永遠證悟真實。
“When they hear these dhāraṇīs,
當他們聽聞這些陀羅尼時，
The minds of Brahmā, Śakra, the gods,
梵天、帝釋天、天神的意
The kings of the nāgas, and the asuras
龍王和阿修羅
Become filled with joy.
充滿了喜悅。
“The lands where these dhāraṇī mantras are found
「具有這些陀羅尼咒的地方
Remain perpetually free from harm,
永遠保持免於傷害。
Turmoil, diseases,
動亂、疾病、
Suffering, and misery.
苦與愁。
“With minds filled with joy,
心中充滿喜，
All sentient beings make the aspiration
所有眾生都立下誓願
That these dhāraṇīs
這些陀羅尼
Constantly remain within their minds.
常住於其心中。
“If these dhāraṇī mantras
「若此陀羅尼咒
Always remain connected to the body, the mind,
常住於身、意相續不斷。
The palate, the mouth, and the lips,
上顎、嘴巴和嘴唇，
Boundless qualities will be generated.
無邊的功德將會生起。
“If they are held constantly,
「若常執持，
Countless qualities will be achieved,
無數的功德將會成就，
Many sentient beings will benefit,
許多眾生將蒙受利益，
And everyone will experience joy.
眾生都會獲得喜樂。
“Since these dhāraṇī mantras
「因為這些陀羅尼咒
Cause one to abandon negative deeds
令人捨棄不善業
And reveal the sacred Dharma, [F.245.b]
並顯示聖法
Infinite eloquence will be achieved.
無量的辯才將會成就。
“The doubts of hundreds of thousands of sentient beings
「數百千眾生的疑惑
Will be cleared away,
將被清除，
Pride will be overcome,
驕慢將被克服，
And boundless qualities will be achieved.
無邊的功德將得以成就。
“The wise always contemplate
「智者常常思惟
And persistently accomplish
並持續成就
These dhāraṇī mantras—
這些陀羅尼咒——
These utterly profound and secret teachings.
這些究竟深奧且祕密的教法。
“Donning the armor of insight,
穿著慧的盔甲，
They completely overcome the afflictions
他們完全克服煩惱
And develop the qualities of their minds
並且開發他們意的品質
With great dedication and without feeling weary.
以大精進心，而無有疲厭。
“These glorious and excellent
這些殊勝而極妙
Dhāraṇī mantras
陀羅尼咒
Cause beings to realize the limits
令眾生證悟邊際
Of exhaustion, non-exhaustion, arising, and non-arising.
疲盡、不疲盡、生起、不生起的極限。
“Since they are adorned
「因為他們被裝飾著
With those various insights,
以那些不同的慧，
Hundreds of thousands of thus-gone ones
數百千位如來
Revere and worship them.
禮拜恭敬他們。
“These dhāraṇīs
「這些陀羅尼
Produce the two feet of knowledge,
產生慧的兩足，
Place one firmly within the supreme absorption,
將一個人穩固地安置在最上禪定中，
And cause one to follow the path to awakening;
並引導人們走向菩提的道路。
“They cause one to pursue tranquility and insight
他們使人追求寂止與慧。
And to realize undefiled insight.
並證得無漏慧。
Through the strength of the faculty of deep faith,
通過信力的強大功德，
They perfect the two hands.
他們圓滿了兩隻手。
“They cause one to achieve the two breasts
他們使人成就兩乳
Through diligence and patience,
通過精進和忍辱，
And to achieve the characteristics of the crown of the head
以及成就頭頂的相
Through the perfection of insight.
通過般若波羅蜜。
“By making a thread with those discourses
透過這些論述編織成一條線索
And using it for the garland of the four individual knowledges,
並用它來裝飾四無礙解的花冠，
One will be adorned with all the various unequaled qualities
一個人會被裝飾上所有各種無與倫比的品質
That were accomplished in the past.
那些在過去成就的。
“Since these dhāraṇī mantras
「因為這些陀羅尼咒
Are endowed with countless excellent qualities,
具足無數殊勝功德，
One will realize all the gateways,
人將會認識到一切的門徑，
Such as the past and future limits of the eye,
例如眼的過去和未來邊際，
“The limits of its exhaustion and non-exhaustion,
其盡不盡之邊際，
Its arising and non-arising,
其起不起，
Its limit and non-limit,
它的邊際與無邊際，
Its engagement and disengagement,
它的參與和離欲，
“Its cognition and noncognition,
它的知與不知，
Its complete nonexistence, its absence of origination,
它的究竟空，它的無生起，
Its quiescence, its absence of self, its absence of person,
它的止，它的無自性，它的無人，
Its absence of life principle, and its absence of sentient being. [F.246.a]
它沒有命，也沒有有情。
“The same applies to the ear, the nose,
「耳、鼻亦復如是，
The tongue, the body, the mind,
舌、身、意，
The six sense objects, and the four great elements,
六塵與四大，
Up to the names produced in the world.
直至世間所生的句。
“The sublime and sacred dhāraṇīs
「那些殊勝聖妙的陀羅尼
That were praised earlier
那些先前被讚揚過的
Are endowed with the qualities of complete disengagement,
具足完全離欲的功德。
And they belong to the domain of the buddhas.
它們屬於佛陀的境界。
“Therefore, the true meaning of these dhāraṇīs
「因此，這些陀羅尼的真實義理
Cannot be expressed in words.
無法用語言表達。
Nevertheless, to accord with worldly beings,
然而為了適應世間的眾生，
They have been expressed here with imputed words.”
我已經在這裡用假立的名字來表達它們了。
1.1047Then, together with his numerous retinues, the Blessed One arrived at the house of Candraprabhakumāra and sat down on the throne that had been prepared for him. When he saw the Blessed One sitting on the throne, Candraprabhakumārabhūta brought the most sublime offering articles and offered them to the Thus-Gone One and his great assemblies. That offering was entirely accomplished through his inconceivable power and the roots of virtue generated by his extraordinary concentration, absorption, and concentration qualities. Since he made that offering not only for himself but in order for all the countless sentient beings to strive for awakening and achieve great benefits, that act of worship was all-pervasive and satisfied everyone.
1.1047世尊與眾多的眷屬一起來到月光童子的住所，坐在為他準備好的寶座上。月光童子看到世尊坐在寶座上，便帶來最殊勝的供養物品，供養如來和他的大眾。那些供養完全是通過他不可思議的力量以及由他非凡的禪定、禪定和禪定品質所生起的善根而成就的。由於他不僅為自己進行供養，更是為了讓所有無數的眾生努力追求菩提並獲得殊勝利益，所以那次禮敬的功德遍及一切，令眾人都得到滿足。
1.1048When the Blessed One had finished his lunch, he said these words to Candraprabhakumārabhūta in front of the numerous retinues: “Kumāra, if noble sons or daughters who follow the Great Vehicle accomplish the accumulation of generosity, they will be endowed with eighty types of eminent qualities. What are those eighty? (1) They will ripen sentient beings and attract them with pleasant words. (2) They will perfect the excellent marks. [F.246.b] (3) All their faculties will be complete. (4) They will abandon saṃsāra and actualize nirvāṇa. (5) Their afflictions will be exhausted and they will achieve supreme might. (6) They will be adorned with perfect qualities and buddha realms. (7) Their retinues will be pure. (8) They will be endowed with great majesty. (9) They will be endowed with perfect insight. (10) They will accomplish the most eminent activities. (11) They will perfect unequaled and unsurpassed conduct. (12) They will overcome all latent patterns and develop the omniscient conduct of the thus-gone ones. (13) Their bodies and relics will be worshiped by all worldly beings, hearers, and solitary buddhas. (14) They will tame malevolent beings and therefore generate faith in the rulers of humans, gods, nāgas, yakṣas, asuras, garuḍas, and gods of the Brahmā realms. (15) They will have great power. (16) They will adopt, keep in mind, and teach the sūtras, the verses, the prophecies, the aphorisms, the hymns and praises, the biographies, the narratives, the former events, the former births, the extensive teachings, the marvels, and the profound doctrines. (17) They will not succumb to laziness. (18) They will be free of miserliness with respect to the Dharma. (19) They will genuinely follow the path of the buddhas. (20) They will be the most eminent beings within the worlds, and their names and appearances will be completely pure. (21) They will actualize the Dharma body. (22) They will achieve fearlessness. (23) They will be endowed with excellent merit. (24) They will outshine non-Buddhists. (25) They will possess the perfect qualities of sublime beings. (26) They will renounce negative forms of conduct. (27) They will have complete trust in the causes of merit and wisdom. [F.247.a] (28) They will gather the qualities of the buddhas. (29) They will subjugate many demons. (30) They will have no doubts or hesitations about the true teachings of the Buddha. (31) They will overcome unwholesome desires. (32) They will be endowed with great majesty. (33) They will accomplish the bodhisattva conduct and therefore achieve the extraordinary miraculous powers. (34) They will transcend birth and death. (35) They will ripen sentient beings. (36) They will proclaim the praises of boundless conduct. (37) They will develop all excellent qualities. (38) They will generate enthusiasm in sentient beings. (39) They will experience the joy of Dharma. (40) They will accomplish generosity. (41) They will enter the gateway of great wisdom. (42) They will abide in the foremost Dharma. (43) They will belong to the definitive family. (44) They will achieve the acceptance of phenomena. (45) They will easily follow the path of the buddhas. Kumāra, if noble sons or daughters accomplish the accumulation of generosity, they will be endowed with and perfect those eighty types of eminent qualities.”
1.1048世尊用餐完畢後，在眾多眷屬面前對月光童子說道：「童子，如果追隨大乘的高貴男子或女子圓滿了布施的積聚，他們將具備八十種殊勝的品質。那八十種是什麼呢？（1）他們將成熟眾生並用悅耳的言語吸引他們。（2）他們將完善殊勝的相貌。（3）他們的所有根器將完整無缺。（4）他們將捨棄輪迴並實現涅槃。（5）他們的煩惱將盡除，他們將成就最上的力量。（6）他們將以完美的品質和佛剎所莊嚴。（7）他們的眷屬將清淨。（8）他們將具備廣大的威勢。（9）他們將具備完善的慧。（10）他們將成就最殊勝的事業。（11）他們將完善無等無上的行為。（12）他們將克服所有習氣並發展如來的全知之行。（13）世間所有眾生、聲聞和獨覺將禮拜他們的身體和舍利。（14）他們將調伏惡劣的有情，因此在人類、天神、龍、夜叉、阿修羅、迦樓羅和梵天界天神的統治者心中生起信心。（15）他們將具有廣大的力。（16）他們將採納、銘記在心並教導經、偈頌、授記、應頌、讚歌、本生、敘述、過往事蹟、過往生世、廣泛的教法、奇蹟和深奧的教義。（17）他們將不屈服於懈怠。（18）他們將沒有對法的吝嗇。（19）他們將真正追隨佛陀之道。（20）他們將是世界中最殊勝的有情，他們的名號和形象將完全清淨。（21）他們將實現法身。（22）他們將成就無畏。（23）他們將具備殊勝的功德。（24）他們將超越外道。（25）他們將擁有殊勝有情的完美品質。（26）他們將出家放棄負面的行為。（27）他們將對福德和智慧的因完全信任。（28）他們將聚集佛陀的品質。（29）他們將制伏許多魔。（30）他們將對佛陀的真實教法沒有疑惑或猶豫。（31）他們將克服不善的貪欲。（32）他們將具備廣大的威勢。（33）他們將成就菩薩的行為，因此成就非凡的神通。（34）他們將超越生死。（35）他們將成熟眾生。（36）他們將宣揚無邊行為的讚歌。（37）他們將發展所有殊勝的品質。（38）他們將在眾生心中生起精進。（39）他們將體驗法的喜樂。（40）他們將成就布施。（41）他們將進入廣大智慧的法門。（42）他們將安住於最殊勝的法。（43）他們將屬於究竟的種族。（44）他們將成就對現象的認可。（45）他們將輕易地追隨佛陀之道。童子，如果追隨大乘的高貴男子或女子圓滿了布施的積聚，他們將具備並完善那八十種殊勝的品質。」
1.1049At that moment, the Blessed One spoke these verses:
1.1049此時，世尊說出了以下偈頌：
“I have briefly described here
我已在此為你簡略述說
The eighty supreme benefits
八十種最上利益
Achieved by the wise bodhisattvas
由具足布施積累的智慧菩薩所成就的。
Who are endowed with the accumulation of generosity.
具足布施積累的菩薩。
“I will now teach a little bit
「我現在將略微講述
About all the qualities,
關於一切的功德，
Boundless and hard-to-conceive,
無邊而難以想像，
That arise on the basis of generosity.
那些由布施的基礎上產生的功德積累。
“Those accumulations of generosity
"那些布施的積累
That you have offered with an impartial mind
你以平等的意所做出的布施
In the presence of these numerous assemblies
在這眾多的集會之前
Should be accomplished by all the wise ones.
應當為一切智者所成就。
“The mass of merit accumulated
「所積聚的功德之量
Through these acts of generosity is inconceivable;
通過這些布施的行為是不可思議的；
It will cause you to perfect
它將使你圓滿成就
All the physical adornments of the major and minor marks. [F.247.b]
所有的三十二相八十隨形好的身體莊嚴。
“All your birthplaces, your family lines,
"你們所有的生處、你們的族姓，
Your lands, your households,
你的領地，你的家族，
Your renown, your bodies, and your minds
你的名聲、你的身體，和你的意念
Will be pure.
將會清淨。
“All the divine miraculous displays,
「一切天神變示現，
The palaces, the goddesses,
宮殿和女天神，
And the pure, unimpeded eloquence
清淨無礙的辯才
Originate from generosity.
源自布施。
“The buddhas praise
佛陀讚歎
The supreme accumulation of generosity
布施的最上累積
By proclaiming that it is
通過宣說它是
The foremost foundation of awakening.
菩提的最上基礎。
“Diligent bodhisattvas
「勤行的菩薩
Who have no doubt about generosity
對布施毫無疑惑的菩薩
Accomplish it persistently
恆常圓滿成就它
And with full conviction.
並且以完全的信心。
“If bodhisattvas perfect
若菩薩們圓滿
The accumulation of merit
功德的累積
With a generous mindset,
以慷慨的意念，
They will achieve the awakening of the buddhas.
他們將成就佛陀的菩提。
“Since they perfect the supreme miraculous powers
由於他們圓滿了最上的神通
Through the strength of generosity,
透過布施的力量，
Even if they cause ten million realms to shake,
即使他們使十百萬個世界震動，
Sentient beings will not be harmed.
眾生將不會受到傷害。
“The power of the practice of generosity
「布施修行的力量
Induces pure discipline, erudition,
引發淨戒、博學，
Genuine trust, diligence,
真實的信心、精進，
Absorption, and undefiled insight.
禪定、無漏的慧。
“The power of the practice of generosity
「布施的力量
Induces the powers , the strengths, the authentic path,
引發了力、根、真實的道，
The exertions, the bases of miraculous power,
正勤、神足，
And the abandonment of latent patterns.
和捨棄習氣。
“The power of the practice of generosity
布施實踐的力量
Causes the boundless Dharma
導致無邊的法
To be taught in billions of realms
在數十億個境界中被教導
Through pure and melodious voices.
通過清淨和諧的聲音。
“By practicing generosity with sincere faith,
「以布施修行而具足誠摯的信，
One will swiftly achieve the miraculous powers;
便能迅速成就神通；
In order to perfect those miraculous powers,
為了圓滿那些神通，
One should therefore practice generosity persistently.
因此應當持續不斷地修行布施。
“If rulers—like those who play freely
"如果統治者──像那些自由遊樂的人
In their sublime palaces
在他們殊勝的宮殿裡
While surrounded by retinues
被眾多的隨從包圍著
Of countless gods and many hundreds of thousands
無數天神和許多數百萬
“Of asuras, nāgas, and yakṣas—
阿修羅、龍和夜叉——
See beings who exert themselves in the practice of generosity, [F.248.a]
看見眾生努力修行布施。
They will all stand up, welcome them,
他們都會起身、歡迎他們。
Lay out seats for them, and worship them.
為他們鋪設座位，並禮拜他們。
“Since the persons who practice generosity
「由於布施的人
Are endowed with perfect great majesty
具足圓滿的大威德
And have gained mastery over the miraculous powers,
並且已經獲得神通的掌控力，
They will attract the kings of the gods.
他們將吸引天神之王。
“All the kumbhāṇḍas and the yakṣas
「所有的鳩槃荼和夜叉
Will go to them for refuge,
將會前去向他們皈依。
And the gandharvas and their retinues
乾闥婆及其眷屬
Will worship them by playing music.
將用音樂禮拜他們。
“All bandits will become kind,
一切盜賊都將變得善良，
All hostile beings will leave for faraway places,
所有敵對的眾生都會離開，前往遠方。
One’s wealth will never decline,
一個人的財富將永遠不會衰減，
And the storerooms will always be full.
倉庫將永遠充滿。
“By practicing generosity,
「透過布施的修行，
The supreme accumulations will be perfected,
最上的福德與智慧的積聚將會圓滿成就。
And, until awakened wisdom is achieved,
而且，直到證得覺慧為止，
They will not engage in the practices of non-Buddhists.
他們將不會從事外道的修行。
“One will never fall sick,
「此人將永不會生病，
And one will be protected by the dhāraṇīs.
並且將被陀羅尼所護持。
Even the extraordinary strengths
甚至不凡的根
Will originate from generosity.
將從布施而生起。
“In that way, those who practice generosity
「如是行布施的人
Will accomplish the path of awakening;
將成就菩提之道；
They will never meet nonvirtuous friends
他們永遠不會遇見惡知識
But will gain friends with conducive behaviors.
而會獲得具有善行的善友。
“Furthermore, since bodhisattvas
「而且，因為菩薩們
Who gather the accumulation of generosity
聚集布施的積累
Will perfect the inconceivable dhāraṇīs
將圓滿不可思議的陀羅尼
And insight,
與慧，
“They will reveal thorough comprehension
他們將顯現圓滿的了知
Through countless verses.
通過無數的偈頌。
Since they will be unimpeded in all respects,
由於他們在各方面都將無礙，
They will not lose the essential meaning.
他們不會失去根本的義無礙解。
“They will be firmly dedicated
他們將堅定地奉獻
To the vast attitude set on awakening,
對於廣大的菩提心念，
Their discipline will be pure and perfect,
他們的戒律將清淨圓滿，
And they will overcome the activities of Māra.
他們將克服魔的活動。
“They will not cling to the five sense pleasures
他們不會執著於五欲
But will pursue recollection one-pointedly.
而是一心一意地追求憶念。
Since their minds are constantly free of delusion,
由於他們的意始終遠離癡，
They will not crave sense pleasures.
他們不會貪求五欲。
“They will genuinely understand
他們將真實地了解
The affliction of anger,
瞋恚的煩惱
And they will be free of clinging and delusion
並且他們將遠離執取和癡。
With respect to all the domains of experience.
對於一切經驗領域。
“Those persons will properly understand
那些人將會正確地理解
All afflictions as well as everything else—
一切煩惱以及其他一切事物——
From the defects that arise
從所產生的缺陷
From the gathering of causes and conditions, [F.248.b]
從因緣的聚合而來，
Up to the causes
直到各種原因
Of the qualities of the buddhas,
佛陀的功德品質
The causes of their causes,
這些原因的原因，
And the effects of those causes.
以及那些因的果報。
“Since they will clearly understand
「因為他們將清楚地理解
The causes of the limit of the exhaustion of the eye,
眼盡滅際的原因，
They will completely abandon delusion
他們將完全捨棄癡。
And will not cling to the eye.
不著於眼。
“Since they will also clearly understand
「因為他們將明白
The causes of the limit of the arising of the eye,
眼的生際的原因，
Its limit, its disengagement,
它的界限，它的離欲，
Its cognition, its nonexistence,
它的認識，它的無有，
“And its unborn nature,
「以及它的無生本性，
Up to its quiescence and so forth,
直到它的止等等，
They will completely abandon delusion
他們會完全放棄癡。
And will not cling to the eye.
並且不執著於眼。
“They will realize that the expression past limit of the eye
他們會認識到「過去眼的極限」這個表述
Is a mere imputation
只是一種假名安立
That accords with the world’s conventions,
這符合世間的習俗。
And that it is therefore, ultimately, completely nonexistent.
而且最終來說，它完全是不存在的。
“They will also realize that the expressions
他們也會領悟到這些表達方式
The limit of the arising of the eye,
眼的生際。
Its limit, its disengagement, its cognition,
它的限際、它的離欲、它的認知，
Its complete nonexistence, and its unborn nature,
其究竟空，及其無生性，
“Up to its peace,
直到它的寂靜，
Are all mere imputations
都只是心識分別而已
That accord with the world’s conventions,
這些都是與世間名言相符的。
And that therefore they, too, are ultimately nonexistent.
因此它們也究竟不存在。
“Since they will realize that the expression
「既然他們會領悟到這個名詞
Past limit of the eye
眼的過去極限
Arises from the gathering of causes and conditions,
由因緣聚合而生起。
They will not cling to it at all.
他們完全不會執著於它。
“Since they will realize that the expression
「既然他們將認識到這個表述
Future limit of the eye
眼的未來邊際
Arises from the gathering of causes and conditions,
由因緣聚合而生起。
They will not cling to it at all.
他們將完全不執著於它。
“Since they will realize that the expressions
「因為他們會體悟到這些表達方式
The limit of the arising of the eye,
眼的生際，
Its limit, its disengagement, its cognition,
它的極限、它的離欲、它的認知、
Its complete nonexistence, and its unborn nature,
其究竟空性，及其無生之性，
“Up to its peace,
直到它的寂靜，
Arise from the gathering
從因緣的聚合而生起
Of causes and conditions,
因緣的聚合。
They will not cling to them at all.
他們根本不會執著於它們。
“Since they will realize that the expression
由於他們將認識到這個表述
Past limit of the eye
眼的過去極限
Is intrinsically undefinable,
本性上是不可定義的，
They will not cling to it at all.
他們完全不會執著於它。
“Since they will realize that the expression
「因為他們將領悟那個表述
Future limit of the eye
眼的未來極限
Is intrinsically undefinable, [F.249.a]
本質上是不可定義的，
They will not cling to it at all.
他們根本不會執著於它。
“Since they will realize
"因為他們將會實現
That expressions such as
那些語言表述
The limit of the arising of the eye,
眼的生際，
Its limit, its disengagement, its cognition,
它的極限、它的離欲、它的認識，
“Its complete nonexistence, and its unborn nature,
它的究竟空、它的無生本性，
Up to its peace,
直到它的寂靜。
Are intrinsically undefinable,
本質上是不可定義的，
They will not cling to them at all.
他們根本不會執著於它們。
“The same should be applied to the ear, the nose,
「同樣的道理也應該應用於耳、鼻、
The tongue, the body, the mind,
舌、身、意，
The six sense objects, and the four great elements,
六塵與四大
Up to the names produced in the world.
直到世間所生的句。
“Since they realize
由於他們領悟
That desire and the path of the buddhas
貪欲與佛陀的道
Are intrinsically inseparable,
本質上不可分離。
They will not cling to desire.
他們不會執著於貪欲。
“All the paths of the buddhas
"佛陀的一切道
Should be pursued on the basis of afflictions.
應當以煩惱為基礎而追求。
Those who clearly understand that these are intrinsically inseparable
那些清楚明白這些本質上是不可分離的人
Will enter the gateway of thorough comprehension.
將進入究竟門。
“Those who teach that desire is thorough comprehension
教導貪欲即究竟門的人
And that thorough comprehension is desire,
貪欲即究竟門，
And clearly understand that they are intrinsically inseparable,
並清楚地明白它們本質上是不可分離的，
Will train in the gateway of thorough comprehension.
將會在究竟門中修學。
“Likewise, those who worship desire
「同樣地，那些禮拜貪欲的人
Worship the Buddha,
禮拜佛，
And since they worship the Buddha,
既然他們禮拜佛，
They will perfect the gateway of thorough comprehension.
他們將圓滿究竟門。
“Since they realize
由於他們領悟
That anger and the path of the buddhas
瞋恚與佛陀之道
Are intrinsically inseparable,
本質上是不可分離的，
They will not cling to anger.
他們不會執著於瞋恚。
“Those who teach that anger is thorough comprehension
「那些宣說瞋恚即是徹底理解的人
And that thorough comprehension is anger,
以及徹底的認識就是瞋恚，
And clearly understand that they are intrinsically inseparable,
並清楚地理解它們本質上是不可分離的，
Will train in the gateway of thorough comprehension.
將修習究竟門。
“Likewise, those who worship anger
"同樣地，那些禮拜瞋恚的人"
Worship the Buddha,
禮拜佛，
And since they worship the Buddha,
由於他們禮拜佛，
They will perfect the gateway of thorough comprehension.
他們將圓滿究竟門。
“Since they realize
「既然他們領悟
That ignorance and the path of the buddhas
無明與佛陀的道是本質上不可分離的
Are intrinsically inseparable,
是本來不二的。
They will not cling to ignorance.
他們就不會執著於無明。
“Those who genuinely realize
真正覺悟的人
The limit of ignorance
無明的盡頭
Will accomplish the path of the buddhas
將成就佛陀的道
And thereby perfect the gateway of thorough comprehension.
並由此圓滿究竟門。
“Those who teach that ignorance is thorough comprehension
「那些教導無明即是究竟門的人
And that thorough comprehension is ignorance, [F.249.b]
以及究竟門就是無明，
And clearly understand that they are intrinsically inseparable,
並清楚地理解它們本質上是不可分離的，
Will train in the gateway of thorough comprehension.
將修習究竟門。
“Likewise, those who worship ignorance
同樣地，那些禮拜無明的人
Worship the Buddha,
禮拜佛
And since they worship the Buddha,
因此他們禮拜佛，
They will perfect the gateway of thorough comprehension.
他們將圓滿究竟門。
“Likewise, those who worship ignorance
「同樣地，那些禮拜無明的人
Worship the Dharma,
禮拜法，
And since they worship the Dharma,
既然他們禮拜法，
They will perfect the gateway of thorough comprehension.
他們將圓滿究竟門。
“Likewise, those who worship ignorance
「同樣地，那些禮拜無明的人
Worship the Saṅgha,
禮拜僧伽，
And since they worship the Saṅgha,
由於他們禮拜僧伽，
They will perfect the gateway of thorough comprehension.
他們將圓滿究竟門。
“Likewise, those who worship ignorance
「同樣地，那些禮拜無明的人
Worship discipline,
禮拜戒律，
And since they worship discipline,
因為他們禮拜戒律，
They will perfect the gateway of thorough comprehension.
他們將圓滿究竟門。
“Likewise, those who worship ignorance
「同樣地，那些禮拜無明的人
Worship diligence,
禮拜精進，
And since they worship diligence,
因為他們禮拜精進，
They will perfect the gateway of thorough comprehension.
他們將圓滿究竟門。
“Likewise, those who worship ignorance
「同樣地，那些禮拜無明的人
Worship the buddhas and proclaim their praises,
禮拜佛陀並讚頌他們的功德，
And since they worship them and proclaim their praises,
因為他們禮拜佛陀並讚頌其功德，
They will perfect the gateway of thorough comprehension.
他們將完成究竟門。
“Likewise, those who worship ignorance
「同樣地，那些禮拜無明的人
Worship the qualities of the buddhas,
禮拜諸佛的功德，
And since they worship the qualities of the buddhas,
因為他們禮拜佛陀的功德，
They will perfect the gateway of thorough comprehension.
他們將圓滿究竟門。
“Likewise, those who worship ignorance
「同樣地，那些禮拜無明的人
Worship reality,
禮拜真實，
And since they worship reality,
既然他們禮拜真實，
They will perfect the gateway of thorough comprehension.
他們將圓滿究竟門。
“Likewise, those who worship ignorance
「同樣地，那些禮拜無明的人
Worship suchness,
禮拜如性，
And since they worship suchness,
由於他們禮拜如性，
They will perfect the gateway of thorough comprehension.
他們將圓滿究竟門。
“Likewise, those who worship ignorance
同樣地，那些禮拜無明的人
Worship the unborn,
禮拜無生，
And since they worship the unborn,
他們禮拜無生，
They will perfect the gateway of thorough comprehension.
他們將圓滿究竟門。
“Likewise, those who worship ignorance
「同樣地，那些禮拜無明的人
Worship the unceasing,
禮拜無斷，
And since they worship the unceasing,
既然他們禮拜無斷，
They will perfect the gateway of thorough comprehension.
他們將圓滿究竟門。
“Likewise, those who worship ignorance
「同樣地，那些禮拜無明的人
Worship the undefiled,
禮拜無漏，
And since they worship the undefiled,
既然他們禮拜無漏，
They will perfect the gateway of thorough comprehension.
他們將圓滿究竟門。
“Likewise, those who worship ignorance
「同樣地，那些禮拜無明的人
Worship complete nonexistence, [F.250.a]
禮拜究竟空，
And since they worship complete nonexistence,
由於他們禮拜究竟空，
They will perfect the gateway of thorough comprehension.
他們將圓滿究竟門。
“Likewise, those who worship ignorance
同樣地，那些禮拜無明的人
Worship the boundless,
禮拜無邊，
And since they worship the boundless,
因為他們禮拜無邊，
They will perfect the gateway of thorough comprehension.
他們將圓滿究竟門。
“Likewise, those who worship ignorance
「同樣地，那些禮拜無明的人們
Worship the three realms,
禮拜三界，
And since they worship the three realms,
因為他們禮拜三界，
They will perfect the gateway of thorough comprehension.
他們將圓滿究竟門。
“Likewise, those who worship ignorance
同樣地，那些禮拜無明的人
Worship disengagement,
禮拜離欲，
And since they worship disengagement,
由於他們禮拜離欲，
They will perfect the gateway of thorough comprehension.
他們將圓滿究竟門。
“Likewise, those who worship ignorance
「同樣地，那些禮拜無明的人們
Worship engagement in saṃsāra,
禮拜參與輪迴，
And since they worship engagement in saṃsāra,
因為他們禮拜參與輪迴，
They will perfect the gateway of thorough comprehension.
他們將圓滿究竟門。
“Likewise, those who worship ignorance
同樣地，那些禮拜無明的人
Worship the absence of engagement,
禮拜無縛，
And since they worship the absence of engagement,
由於他們禮拜無縛，
They will perfect the gateway of thorough comprehension.
他們將會圓滿究竟門。
“Likewise, those who worship ignorance
同樣地，那些禮拜無明的人
Worship nonexistence,
禮拜無縛。
And since they worship nonexistence,
既然他們禮拜無有，
They will perfect the gateway of thorough comprehension.
他們將圓滿究竟門。
“Likewise, those who worship ignorance
「同樣地，那些禮拜無明的人們
Worship the absence of origination,
禮拜無生起，
And since they worship the absence of origination,
因為他們禮拜無生起，
They will perfect the gateway of thorough comprehension.
他們將圓滿究竟門。
“Likewise, those who worship ignorance
同樣地，那些禮拜無明的人
Worship peace,
禮拜寂靜，
And since they worship peace,
由於他們禮拜寂靜，
They will perfect the gateway of thorough comprehension.
他們將圓滿究竟門。
“Likewise, those who worship ignorance
同樣地，那些禮拜無明的人
Worship the absence of coming,
禮拜無來，
And since they worship the absence of coming,
由於他們禮拜無來，
They will perfect the gateway of thorough comprehension.
他們將圓滿究竟門。
“Likewise, those who worship ignorance
同樣地，那些禮拜無明的人
Worship the absence of going,
禮拜無去，
And since they worship the absence of going,
既然他們禮拜無去，
They will perfect the gateway of thorough comprehension.
他們將圓滿究竟門。
“Likewise, those who worship ignorance
「同樣地，那些禮拜無明的人
Worship the conditioned,
禮拜有為法，
And since they worship the conditioned,
因為他們禮拜有為，
They will perfect the gateway of thorough comprehension.
他們將圓滿究竟門。
“Likewise, those who worship ignorance
「同樣地，那些禮拜無明的人
Worship suffering and so forth,
禮拜苦及其他。
And since they worship suffering and so forth,
由於他們禮拜苦及其他類似的事物，
They will perfect the gateway of thorough comprehension.
他們將圓滿究竟門。
“Likewise, those who worship ignorance
「同樣地，那些禮拜無明的人
Worship the knowledge of suffering,
禮拜苦智，
And since they worship the knowledge of suffering,
既然他們禮拜苦的慧，
They will perfect the gateway of thorough comprehension. [F.250.b]
他們將會圓滿究竟門。
“Likewise, those who worship ignorance
「同樣地，那些禮拜無明的人
Worship the knowledge of the origin,
禮拜集智，
And since they worship the knowledge of the origin,
由於他們禮拜集智，
They will perfect the gateway of thorough comprehension.
他們將圓滿究竟門。
“Likewise, those who worship ignorance
同樣地，那些禮拜無明的人
Worship the knowledge of cessation,
禮拜滅智，
And since they worship the knowledge of cessation,
既然他們禮拜滅智，
They will perfect the gateway of thorough comprehension.
他們將圓滿究竟門。
“Likewise, those who worship ignorance
同樣地，那些禮拜無明的人
Worship the knowledge of the path,
禮拜道智，
And since they worship the knowledge of the path,
因為他們禮拜道智，
They will perfect the gateway of thorough comprehension.
他們將完成究竟門。
“Likewise, those who worship ignorance
「同樣地，那些禮拜無明的人
Worship the knowledge of the Dharma,
禮拜法的慧，
And since they worship the knowledge of the Dharma,
因為他們禮拜法的慧，
They will perfect the gateway of thorough comprehension.
他們將圓滿究竟門。
“Likewise, those who worship ignorance
同樣地，那些禮拜無明的人
Worship the knowledge of the subsequent,
禮拜隨後的慧，
And since they worship the knowledge of the subsequent,
由於他們禮拜後續的慧，
They will perfect the gateway of thorough comprehension.
他們將圓滿究竟門。
“Likewise, those who worship ignorance
同樣地，那些禮拜無明的人
Worship the wisdom of the unborn,
禮拜無生智，
And since they worship the wisdom of the unborn,
由於他們禮拜無生智，
They will perfect the gateway of thorough comprehension.
他們將完成究竟門。
“Likewise, those who worship ignorance
「同樣地，那些禮拜無明的人
Worship the wisdom of exhaustion,
禮拜盡無生智，
And since they worship the wisdom of exhaustion,
由於他們禮拜盡無生智，
They will perfect the gateway of thorough comprehension.
他們將圓滿究竟門。
“The same should be applied to all the nine factors—
「同樣的道理應該應用於所有九個正勤——
The exertions,
正勤，
The applications of mindfulness,
四念處
The bases of miraculous power,
神足
“The five powers , the five strengths,
「五根、五力，
The seven factors of awakening,
七覺分
The eightfold path,
八正道，
Tranquility, insight, and so forth.”
寂止、慧以及其他。
1.1139Then the Blessed One said to Candraprabhakumārabhūta, “Noble son, the followers of the Great Vehicle who wish to accomplish the dhāraṇīs that were revealed earlier should stay away from eighty types of persons. What are they? (1) Those who have killed their father, (2) those who have killed their mother, (3) those who have killed a worthy one, (4) those who with harmful intent have drawn blood from a thus-gone one, (5) those who destroy the harmony of the saṅgha, (6) those who have run away to live as robbers, (7) those with impaired faculties, (8) those with only two sense faculties, (9) those who have wrong views, (10) those with wrong intention, (11) those with improper speech, (12) those who follow wrong paths, (13) those with wrong livelihood, (14) those with wrong effort, [F.251.a] (15) those with wrong mindfulness, (16) those with wrong absorption, (17) those who do not know what is correct, (18) those who do not know the right time, (19) those who do not know the right amount, (20) those who do not know the right path, (21) those who do not know the right measure, (22) those who do not understand self and others, (23) those who have no respect for the Buddha, the Dharma, the Saṅgha, and the precepts, (24) those who do not consider carefulness and the exalted domains to be noble, (25) those who do not know the Dharma, (26) those who do not know the Vinaya, (27) those who do not know the precepts, (28) those who do not know heaviness and lightness with respect to wrongdoings, (29) those who do not know what are corrupted and ruined forms of discipline, (30) those who do not know the very subtle and coarse types of conduct, (31) those who do not know future and present actions, (32) those who do not know what are inferior matters, (33) those who proclaim the praises of the hearers’ vehicle and denigrate the Dharma of the thus-gone ones, (34) those who encourage others to accomplish the vehicle of the solitary buddhas, (35) those who are weary of and abandon the true and unsurpassed path, (36) those with corrupted discipline, (37) those with perverted views, (38) those with corrupted behavior, (39) those who practice what is not the path, (40) those who profess the view of a self, (41) those who profess the view of a sentient being, (42) those who profess the view of a life principle, (43) those who profess the view of a person, (44) those with inferior motivation who give rise to desire, anger, and ignorance, (45) those who adhere to nihilistic views, (46) those who adhere to eternalistic views, (47) those who adhere to the view that everything is void and causeless, (48) those who do not see the existent, (49) those who do not see the nonexistent, (50) those who do not perceive actions, (51) those who do not perceive diligence, (52) those who do not understand actions, (53) those who do understand the causes of actions, (54) those who do not understand karmic ripening, (55) those who do not understand the causes of karmic ripening, (56) those who do not understand the sense faculties, (57) those who do not understand the causes of the sense faculties, (58) those who do not understand the elements, (59) those who do not understand the causes of the elements, (60) those who do not understand liberation, (61) those who do not understand the causes of liberation, (62) those who do not understand the path, (63) those who do not understand the causes of the path, (64) those who do not understand afflictions, (65) those who do not understand the causes of afflictions, (66) those who do not understand generosity, (67) those who do not understand the causes of generosity, (68) those who do not understand the past and future limits, [F.251.b] (69) those who do not understand the causes of the past and future limits, (70) those who do not understand birth and death, (71) those who do not understand the causes of birth and death, (72) those who do not understand the defiled, (73) those who do not understand the causes of the defiled, (74) those who do not understand exhaustion and non-exhaustion, (75) those who do not understand existence and nonexistence, (76) those who do not understand limit and non-limit, (77) those who do not understand disengagement and non- disengagement, (78) those who do not understand cognition and noncognition, (79) those who do not understand the essential nature and that which is not the essential nature, (80) those who do not understand arising and non-arising, and (81) those who do not understand cessation and non-cessation—Kumāra, those noble sons or daughters who wish to accomplish the dhāraṇīs that were revealed earlier should stay away from those eighty types of persons who engage in ways that are contrary to the Dharma.”
1.1139爾時世尊告月光童子言：「善男子，欲成就先前所說陀羅尼的大乘行者應當遠離八十種人。彼等為誰？（1）殺父者，（2）殺母者，（3）殺阿羅漢者，（4）以惡意傷害如來身體出血者，（5）破壞僧伽和諧者，（6）逃避出家而為盜賊者，（7）根不具足者，（8）僅具兩根者，（9）邪見者，（10）邪思者，（11）邪語者，（12）邪道者，（13）邪命者，（14）邪勤者，（15）邪念者，（16）邪定者，（17）不知正確者，（18）不知適當時機者，（19）不知適當分量者，（20）不知正確之道者，（21）不知適當衡量者，（22）不解自他者，（23）對佛、法、僧伽、戒律無恭敬者，（24）不視謹慎和高尚域為殊勝者，（25）不知法者，（26）不知律藏者，（27）不知戒律者，（28）不知犯戒的輕重者，（29）不知敗壞毀損戒律之相者，（30）不知微細粗糙行為者，（31）不知未來現在業者，（32）不知下劣事者，（33）讚頌聲聞乘而貶低如來法者，（34）勸他人成就獨覺乘者，（35）厭倦真實無上之道而捨棄者，（36）戒律敗壞者，（37）邪見顛倒者，（38）行為敗壞者，（39）修習非道者，（40）執著自性見者，（41）執著有情見者，（42）執著命見者，（43）執著人見者，（44）動機卑劣而生起貪欲、瞋恚、無明者，（45）執著虛無見者，（46）執著常見者，（47）執著一切皆空無因見者，（48）不見有者，（49）不見無者，（50）不知業者，（51）不知精進者，（52）不解業者，（53）解知業因者，（54）不解業果者，（55）不解業果因者，（56）不解根者，（57）不解根因者，（58）不解界者，（59）不解界因者，（60）不解解脫者，（61）不解解脫因者，（62）不解道者，（63）不解道因者，（64）不解煩惱者，（65）不解煩惱因者，（66）不解布施者，（67）不解布施因者，（68）不解過未邊際者，（69）不解過未邊際因者，（70）不解生死者，（71）不解生死因者，（72）不解染污者，（73）不解染污因者，（74）不解盡不盡者，（75）不解有無者，（76）不解邊無邊者，（77）不解離欲非離欲者，（78）不解知不知者，（79）不解自性及非自性者，（80）不解起不起者，及（81）不解滅不滅者——童子啊，欲成就先前所說陀羅尼的善男子或善女人應當遠離彼等八十種行於違背法之道的人。」
1.1140Then the Blessed One spoke these verses:
1.1140世尊於是說了這些偈頌：
“Those who do not understand
那些不理解
The limit of the arising of the eye and the limit of its exhaustion
眼的生際和眼的盡際
Are deluded with respect to thorough comprehension;
對於透徹的理解感到迷惑。
The wise should therefore stay away from them.
因此，智者應當遠離他們。
“Those who realize that the eye
「那些理解到眼
不具有自性和有情的人
Is devoid of a self and a sentient being
無自性和有情
Abide by thorough comprehension;
安住於徹底的理解中；
The wise should therefore attend to them.
智者應當因此留意於他們。
“Those who realize that the eye
那些領悟到眼
Transcends birth, exhaustion, and words
超越生、滅盡與名相
Abide by thorough comprehension;
安住於究竟的理解中；
The wise should therefore attend to them.
智者應當因此留意它們。
“Those who realize that the eye
「那些領悟到眼
Is disengagement and nonabiding
是離欲與不住
Abide by thorough comprehension;
依止於徹底的理解。
The wise should therefore attend to them.
因此，智慧者應當關注它們。
“Those who realize
那些領悟
That the nature of the eye is nonabiding
眼的本性是不住的
Abide by thorough comprehension;
遵循徹底的理解而安住。
The wise should therefore attend to them.
因此，智者應當專注於它們。
“Those who realize that the eye
「那些領悟眼的本質不住、
Is beyond engagement and devoid of the characteristics of form
超越參與且不具色相的
Abide by thorough comprehension;
安住於徹底的理解中；
The wise should therefore attend to them.
因此，智者應當認真對待它們。
“Those who realize that the eye
那些理解到眼
Is unborn and intrinsically peace
是無生且本質上寂靜的
Abide by thorough comprehension;
依靠圓滿的理解而安住。
The wise should therefore attend to them.
因此，智者應當留意它們。
“Those who realize that the eye intrinsically lacks the marks of the eye
「那些領悟眼本質上缺乏眼的相的人們
Are praised by the buddhas, and they realize that the eye is undefinable;
受到佛陀的讚歎，他們證悟眼是不可定義的；
They abide by thorough comprehension, [F.252.a]
他們安住於徹底的理解中，
So the wise should therefore attend to them.
因此智者應當對此專注修習。
“Those who realize that the eye intrinsically lacks the marks of the eye
那些認識到眼在本質上缺乏眼的相的人
Realize that it is beyond the reach of thoughts, apprehending, and explanations;
認識到它超越了念、領悟和解釋的範圍。
They abide by thorough comprehension,
他們安住於徹底的理解。
So the wise should therefore attend to them.
所以智者應該因此留意它們。
“Likewise, since the essential nature of dhāraṇīs
「同樣地，因為陀羅尼的自性
Cannot be expressed in words,
無法用名言表達，
It is devoid of sides
無有邊際
And will not be reached by the mind.
而不被意所到達。
“That Dharma is beyond joy
「那個法超越喜
And does not dwell on anger;
不住於瞋恚；
Since it is unshakable like the king of mountains,
因為它如山王般堅定不動搖，
It cannot be apprehending, even if it is expressed.
即使被表達出來，它也無法被認知。
“Both thorough comprehension and the self
「對於徹底的理解與自性
Do not truly exist;
並不真實存在；
Since the self is intrinsically empty,
因為自性本來空寂，
Thorough comprehension is also nonexistent.
徹底的理解也是不存在的。
“Thorough comprehension is intrinsically empty,
「徹底的領悟自性本來空寂，
But immature beings consider it something existent.
但是未成熟的眾生認為它是存在的。
Since their conceptions are improper,
由於他們的分別不正確，
They do not study, and experience misery.
他們不精進修學，而蒙受愁苦。
“Some think that both desire
"有些人認為貪欲
And thorough comprehension are empty;
而且徹底的理解是空的；
Ultimately, however, those two thoughts themselves
然而究竟來說，那兩種念本身
Are also completely beyond apprehension.
也完全超越了認識範圍。
“If emptiness is realized to be empty,
「如果空性被領悟為空，
Thorough comprehension is also nonexistent,
徹底的理解也是不存在的，
And everything up to the factors of awakening
以及直到覺分為止的所有一切
And absorption is also empty.
禪定也是空性。
“Those who understand
「那些理解的人
Thorough comprehension, emptiness,
徹底的理解，空性，
And everything up to absorption
而一切乃至禪定
Will also genuinely understand the eye.
也能夠真實地理解眼。
“Those who genuinely realize
「那些真實證悟
The limit of the exhaustion of the eye
眼盡的滅際
Will finally perfect
將最終圓滿
The gateway of thorough comprehension.
究竟門。
“Those who genuinely realize
真實領悟者
The limit of the arising of the eye
眼的生際
Will finally realize
將最終證悟
The gateway of thorough comprehension.
究竟門。
“Those who genuinely realize
「真實證悟的人
The limit of the eye
眼的極限
Will finally perfect
將最終圓滿成就
The gateway of thorough comprehension.
究竟門。
“Those who genuinely realize
「那些真正領悟的人們
The disengagement of the eye
眼的離欲
Will finally perfect
將最終圓滿成就
The gateway of thorough comprehension.
究竟門。
“Those who genuinely realize
「那些真實體悟
The cognition of the eye
眼的認知
Will finally perfect
必將圓滿成就
The gateway of thorough comprehension.
究竟門。
“Those who genuinely realize
真正體悟到
The nonexistence of the eye
眼的無有
Will finally perfect
將圓滿成就
The gateway of thorough comprehension. [F.252.b]
究竟門。
“Those who genuinely realize
那些真實證悟
The peace of the eye
眼的寂靜
Will finally perfect
將會最終圓滿成就
The gateway of thorough comprehension.
究竟門。
“Those who genuinely realize
真正悟知的人們
The limit of the exhaustion of the eye’s transformations
眼轉變的滅際
Will finally perfect
最終將圓滿成就
The gateway of thorough comprehension.
究竟門。
“Those who genuinely realize
真正領悟的人們
The limit of the arising of the eye’s transformations
眼的轉變的生際的究竟完成
Will finally perfect
最終將圓滿成就
The gateway of thorough comprehension.
究竟門。
“Those who genuinely realize
那些真正證悟的人
The limit of the eye’s transformations
眼的變化的極限
Will finally perfect
最終將會圓滿成就
The gateway of thorough comprehension.
究竟門。
“Those who genuinely realize
真正領悟的人們
The disengagement of the eye’s transformations
眼的轉變之離欲
Will finally perfect
最終能夠成就圓滿
The gateway of thorough comprehension.
究竟門。
“Those who genuinely realize
真正體悟的人們
The cognition of the eye’s transformations
眼的轉變之認識
Will finally perfect
將最終圓滿成就
The gateway of thorough comprehension.
究竟門。
“Those who genuinely realize
真正領悟的人
The nonexistence of the eye’s transformations
眼的變化的無有
Will finally perfect
最終將圓滿成就
The gateway of thorough comprehension.
究竟門。
“Those who genuinely realize
「真實領悟的人們
The unborn nature of the eye’s transformations
眼的轉變之無生本性
Will finally perfect
最終將圓滿成就
The gateway of thorough comprehension.
究竟門。
“Those who genuinely realize
那些真正領悟
The peace of the eye’s transformations
眼轉變的寂靜
Will finally perfect
終將圓滿成就
The gateway of thorough comprehension.
究竟門。
“The same should be applied to the ear, the nose,
耳、鼻亦復如是，
The tongue, the body, the mind,
舌、身、意，
The six sense objects, and the four great elements,
六塵與四大，
Up to the names produced in the world.
直到世間所產生的句。
“Those who do not adopt or entertain the idea
不領納或者思量這種想法的人
That the past limit of the eye
眼的過去邊際
Is unchanging and devoid of distinct characteristics
是不變而沒有差別相的
Dwell within the gateway of thorough comprehension.
安住於究竟門。
“Those who do not adopt or entertain the idea
那些不採取或不懷有這個想法的人
That the limit of the exhaustion of the eye
眼盡的滅際
Is unchanging and devoid of distinct characteristics
是不變且沒有明確的相
Dwell within the gateway of thorough comprehension.
住在究竟門中。
“Those who do not adopt or entertain the idea
那些不採納或沉溺於觀念的人
That the limit of the arising of the eye
眼的生際
Is unchanging and devoid of distinct characteristics
不變且沒有分別相的
Dwell within the gateway of thorough comprehension.
住於究竟門。
“Those who do not adopt or entertain the idea
那些不採納或執著於想法的人
That the limit of the eye
眼的邊際
Is unchanging and devoid of distinct characteristics
是不變且沒有明確的相
Dwell within the gateway of thorough comprehension.
住於究竟門。
“Those who do not adopt or entertain the idea
「那些不採納或抱持想法的人
That the peace of the eye
眼的寂靜
Is unchanging and devoid of distinct characteristics [F.253.a]
是不變的，且沒有分明的相。
Dwell within the gateway of thorough comprehension.
住於究竟門中。
“Those who do not adopt or entertain the idea
不採取或不抱持任何想法的人
That the cognition of the eye
眼的認知是不變的，沒有明顯的相，住於究竟門中。
Is unchanging and devoid of distinct characteristics
是不變的，並且沒有明確的相
Dwell within the gateway of thorough comprehension.
住於究竟門中。
“Those who do not adopt or entertain the idea
那些不採取或心想著
That the nonexistence of the eye
眼的無有
Is unchanging and devoid of distinct characteristics
是不變且沒有明確區別的相。
Dwell within the gateway of thorough comprehension.
住於究竟門。
“Those who do not adopt or entertain the idea
那些不執著、不思考眼之無生本性之人
That the unborn nature of the eye
眼的無生本性
Is unchanging and devoid of distinct characteristics
不變且沒有區別的相
Dwell within the gateway of thorough comprehension.
住在究竟門中。
“Those who do not adopt or entertain the idea
那些不採納或執著於觀念的人
That the peace of the eye
眼的寂靜
Is unchanging and devoid of distinct characteristics
是不變的，且沒有分別的相。
Dwell within the gateway of thorough comprehension.
住在究竟門中。
“The same should be applied to the ear, the nose,
同樣的道理應該應用到耳、鼻、
The tongue, the body, the mind,
舌、身、意，
The six sense objects, and the four great elements,
六塵與四大，
Up to the names produced in the world.
直到世間所產生的句。
“The same should also be applied
「同樣的道理也應該適用
With respect to the individual meanings of the sixty-two gateways—
關於六十二個法門各自的義無礙解——
Desire, anger, ignorance, great pride,
貪欲、瞋恚、無明、大驕慢，
Envy, miserliness, deceit, misery,
嫉妒、慳、欺誑、愁，
“Defects, stains, pain, the rivers, wholesome and unwholesome actions,
「缺陷、垢染、苦、諸河、善業與不善行，
The absence of arising, the absence of cessation,
無生，無滅，
The absence of going, the absence of coming,
無去、無來，
The unmoving, the undifferentiated,
不動、無差別，
“The uncreated, the absence of action,
無為、無作，
That which is neither luminous nor dark,
既不光明，也不黑暗的。
The absence of engagement, that which transcends the rivers,
無縛，超越諸流的存在，
The undefiled, the nonabiding,
無漏、不住，
“That which is beyond going and non-going,
超越去來的
That which is beyond words, that which is beyond apprehending,
超越名相的，超越領受的，
That which is beyond origination, that which is beyond engagement,
超越生起者，超越參與者，
Improper conceptualization, and so forth.
不正確的概念化，等等。
“Those who understand the highest and lowest instances
那些理解最高和最低的情況的人
Of the past limit of the eye
眼的過去極限
Without adopting or entertaining ideas about it
不執著和思考關於它的想法
Dwell within the gateway of thorough comprehension.
住於究竟門。
“Those who understand the highest and lowest instances
「那些理解最高和最低例子的人
Of the limit of the exhaustion of the eye
眼盡之滅際
Without adopting or entertaining ideas about it
不採納或抱持對它的想法
Dwell within the gateway of thorough comprehension.
住於究竟門。
“Those who understand the highest and lowest instances
「那些理解最高和最低情況的人
Of the limit of the arising of the eye
眼的生際的限制
Without adopting or entertaining ideas about it
不執著於它、不思量它
Dwell within the gateway of thorough comprehension.
住於究竟門。
“Those who understand the highest and lowest instances
「那些理解最高和最低情況的人
Of the limit of the eye
眼的極限
Without adopting or entertaining ideas about it
不執著、不思量它的念頭
Dwell within the gateway of thorough comprehension.
住於究竟門中。
“Those who understand the highest and lowest instances
那些理解最高和最低情況的人
Of the disengagement of the eye
眼的離欲
Without adopting or entertaining ideas about it
不執著於任何想法而又了解它
Dwell within the gateway of thorough comprehension.
住在究竟門中。
“Those who understand the highest and lowest instances
「理解最高和最低的情況的人們」
Of the cognition of the eye
眼的認識
Without adopting or entertaining ideas about it
不執著於任何想法而領會它
Dwell within the gateway of thorough comprehension. [F.253.b]
安住在究竟門中。
“Those who understand the highest and lowest instances
「那些領悟最高和最低情況的人
Of the nonexistence of the eye
眼的無有
Without adopting or entertaining ideas about it
不執取、不思惟其相。
Dwell within the gateway of thorough comprehension.
住於究竟門。
“Those who understand the highest and lowest instances
「那些理解最高和最低的情況的人們
Of the unborn nature of the eye
眼的無生本性
Without adopting or entertaining ideas about it
不執著、不心念於它
Dwell within the gateway of thorough comprehension.
住於究竟門中。
“Those who understand the highest and lowest instances
那些理解最高和最低情境的人
Of the peace of the eye
眼的寂靜
Without adopting or entertaining ideas about it
不執著於它，也不思考關於它的想法
Dwell within the gateway of thorough comprehension.
安住於究竟門中。
“The same should be applied to the ear, the nose,
耳、鼻也應當如此，
The tongue, the body, the mind,
舌、身、意，
The six sense objects, and the four great elements,
六塵與四大，
Up to the names produced in the world.
直到世間所產生的句。
“Those who realize that earth is unchanging
認識到地界不變的人
Without adopting
不執著
Or entertaining ideas about it
或者心中不起念想
Will perfect the gateway of thorough comprehension.
將圓滿究竟門。
“Those who perceive that earth is unborn
那些認知大地無生的人
And realize this without adopting
而且領悟這一點而不執著
Or entertaining ideas about it
或者不去心想它
Will perfect the gateway of thorough comprehension.
將圓滿究竟門。
“Those who perceive that earth is unceasing
那些領悟大地無斷的人
And realize this without adopting
並且在不執著的情況下體悟到這一點
Or entertaining ideas about it
或不起念想
Will perfect the gateway of thorough comprehension.
將成就究竟門。
“Those who perceive the cognition of earth
「那些能夠感知大地的認識的人
And realize this without adopting
而能無所執著地體悟這一點
Or entertaining ideas about it
或者不起념想
Will perfect the gateway of thorough comprehension.
將圓滿究竟門。
“Those who perceive emancipation related to earth
「那些領悟與大地相關的解脫的人
And realize this without adopting
並且領悟這一點而不執著
Or entertaining ideas about it,
或者不抱持任何觀念，
Will perfect the gateway of thorough comprehension.
將圓滿究竟門。
“Those who perceive the absence of wishes related to earth
「那些察知與大地相關的無願之人
And realize this without adopting
並且不執著於此而覺悟
Or entertaining ideas about it
或不起念想
Will perfect the gateway of thorough comprehension.
將圓滿究竟門。
“Those who perceive that earth is nonabiding
「那些認知大地不住的人
And realize this without adopting
並且在不執著的狀態下體悟這一點
Or entertaining ideas about it
或者心中不起任何念想
Or earth’s other qualities—
或者是土地的其他特性——
“Such as its absence of coming and going,
「比如無來無去，
Its absence of limit and exhaustion,
它的無限無盡，
Its concurrence and nonconcurrence,
它的相應與不相應，
Its freedom from the imputation of words and letters,
它離於名字和言語的假設。
“Its discernment, its cognition,
其思，其認知，
Its freedom from improper antidotes,
它不受不當對治的束縛，
Its inexpressible nature, its undefinable nature,
其不可言說的本質，其不可定義的本質，
Its detached nature, and its groundless nature,
其離相性，及其無根性，
“As well as the applications of mindfulness, the exertions,
以及四念處、正勤、
The bases of miraculous power, the powers , the strengths,
神足、力、根，
The factors of awakening, fearlessness, and the path—
覺分、無畏與道——
Will perfect the gateway of thorough comprehension.
將圓滿究竟門。
“Since the self is beyond engagement,
「因為自性超越參與，
Those who realize it in that way
以那樣的方式證悟到它的人們
Without adopting or entertaining ideas about it
不執著或沈溺於關於它的想法
Will perfect the gateway of thorough comprehension.
將圓滿究竟門。
“Since the self is beyond origination,
「由於自性超越生起，
Those who realize it in that way
能夠如此覺悟的人
Without adopting or entertaining ideas about it
不執著或思惟它的觀念
Will perfect the gateway of thorough comprehension. [F.254.a]
將圓滿究竟門。
“Since the self is beyond marks,
「因為自性超越於相，
Those who realize it in that way
以那樣的方式領悟它的人們
Without adopting or entertaining ideas about it
不執著於對它的任何想法和觀念
Will perfect the gateway of thorough comprehension.
將圓滿究竟門。
“Since the self is beyond wishes,
「因為自性超越願望，
Those who realize it in that way
以這樣的方式體悟它的人
Without adopting or entertaining ideas about it
不採納或沉溺於對它的想法
Will perfect the gateway of thorough comprehension.
將得究竟門圓滿。
“Since the self is groundless,
「由於自性無根，
Those who realize it in that way
以那樣的方式證悟它的人
Without adopting or entertaining ideas about it
不執著於任何想法而領受它
Will perfect the gateway of thorough comprehension.
將圓滿究竟門。
“Since the self is unborn,
「因為自性是無生的，
Those who realize it in that way
以此方式証悟它的人
Without adopting or entertaining ideas about it
不執著、不思量任何觀念
Will perfect the gateway of thorough comprehension.
將圓滿究竟門。
“Since the self is unceasing,
由於自性無斷，
Those who realize it in that way
以那樣的方式證悟它的人
Without adopting or entertaining ideas about it
不執著或分別它的種種觀念
Will perfect the gateway of thorough comprehension.
將圓滿究竟門。
“Since the self is beyond words,
「既然自性超越了名，
Those who realize it in that way
以那種方式而證悟它的人
Without adopting or entertaining ideas about it
不採納或思考關於它的想法
Will perfect the gateway of thorough comprehension.
將圓滿究竟門。
“Since the self is free from words,
「因為自性超越名言，
Those who realize it in that way
以那樣的方式體悟它的人
Without adopting or entertaining ideas about it
不執著、不思量有關它的觀念
Will perfect the gateway of thorough comprehension.
將圓滿究竟門。
“Know that the Guide has skillfully taught
要知道，導師善巧地教導
That the eye’s past and future limits
眼的過去和未來邊際
Transcend eternalism and nihilism,
超越常見和斷見，
And that its causes and conditions are intrinsically empty.
以及其因緣本性空寂。
“Those who conceive of the eye’s characteristics
「那些對眼的相有著執著的人
While teaching the Dharma
正在宣說法
Are entertaining false concepts;
正在陷入虛妄的分別念。
Therefore, it cannot be said that they teach the true Dharma.
因此，不能說他們教授正法。
“Those who conceive of the eye’s characteristics
「那些執著眼的相的人
While contemplating the Dharma
在思惟法的時候
Are entertaining false concepts;
正在進行虛妄分別。
Therefore, it cannot be said that they contemplate the Dharma.
因此，不能說他們是在觀想法。
“Those who conceive of the eye’s characteristics
「那些執著於眼的相者
While practicing the Dharma
在修習法的時候
Are entertaining false concepts;
他們是在懷抱虛妄的觀念。
Therefore, it cannot be said that they practice the Dharma.
因此，不能說他們在修行法。
“The Buddha always teaches the Dharma directly
「佛常直接教導法
To those persons
對那些人來說
Who realize the eye’s emptiness
證悟眼的空性的人
But do not strive for awakening.
但是不要追求菩提。
“If the eye is not understood,
"如果眼沒有被理解，"
Forms will not be understood either,
色相也不會被理解。
But if the eye is understood,
但若眼被理解，
Forms will also be understood.
色相也會被理解。
“If the eye is understood,
「若眼被了悟，
Forms will also be understood,
色相也會被理解，
And if forms are understood,
如果色相被理解，
The eye will also be understood.
眼也會被理解。
“The same should be applied to the ear, the nose,
同樣的道理應該適用於耳、鼻，
The tongue, the body, the mind,
舌、身、意，
The six sense objects, and the four great elements,
六塵和四大，
Up to the names produced in the world.
直到世間所產生的句。
“Those who conceive of the characteristics of causes
「那些執著於因的相者
While teaching the Dharma [F.254.b]
正在宣講法
Are entertaining false concepts;
正在懷抱虛假的概念。
Therefore, it cannot be said that they teach the Dharma.
因此，不能說他們是在說法。
“Those who conceive of the characteristics of results
「那些執著於果報的相的人們
While teaching the Dharma
在教導法時
Are entertaining false concepts;
是在心裡懷有虛妄的概念。
Therefore, it cannot be said that they teach the Dharma.
因此，不能說他們在傳授法。
“Those who conceive of the characteristics of the path
那些執著於道的相的人們
While teaching the Dharma
在講說法的時候
Are entertaining false concepts;
是在懷抱虛假的概念。
Therefore, it cannot be said that they teach the Dharma.
因此，不能說他們在教授法。
“Those who conceive of the characteristics of emptiness
「那些執著空性相的人
While teaching the Dharma
在教導法的時候
Are entertaining false concepts;
是在心懷虛妄分別。
Therefore, it cannot be said that they teach the Dharma.
因此，不能說他們是在宣說法。
“Those who conceive of the accumulations
「那些執著於積累的人
While teaching the Dharma
在教導法的時候
Are entertaining false concepts;
是在懷著虛妄的想法；
Therefore, it cannot be said that they teach the Dharma.
因此，不能說他們是在傳授法。
“Those who conceive of material substances
「那些執著於物質實體的人
While teaching the Dharma
在宣說法的時候
Are entertaining false concepts;
正在沉溺於虛妄的概念中；
Therefore, it cannot be said that they teach the Dharma.
因此，不能說他們是在教法。
“Those who conceive of the eye’s grasping
「那些執著眼的執取的人
While teaching the Dharma
在教導法的時候
Are entertaining false concepts;
是在懷抱虛假的觀念。
Therefore, it cannot be said that they teach the Dharma.
因此，不能說他們宣講法。
“If the eye is not understood,
若眼未得解悟，
Desires will arise,
貪欲會生起，
But if the eye is understood,
但如果眼被理解了，
Desires will not arise.
貪欲就不會產生。
“The same should be applied to the ear, the nose,
"同樣的道理應該應用於耳、鼻、
The tongue, the body, the mind,
舌、身、意，
The six sense objects, and the four great elements,
六塵與四大，
Up to the names produced in the world.
直到世間所生的句。
“Those who conceive of the various elements
那些執著於各種界
While teaching the Dharma
在傳教法的時候
Are entertaining false concepts;
正在沉溺於虛妄的概念中；
Therefore, it cannot be said that they teach the Dharma.
因此，不能說他們宣講了法。
“Those who do not forsake their commitments
「那些不捨棄誓言的人
But have realized the empty essence
但是已經證悟空性本質
And have achieved the gateways of absorption
並且已經成就了禪定的法門
Will teach the Dharma properly.
將會正確地傳授法。
“Since those who do not forsake their commitments
「既然那些不放棄承諾的人
And have abandoned all notions about the eye
並已捨棄關於眼的一切概念
Are free from concepts,
遠離各種概念。
They will teach the Dharma properly.
他們將正確地教導法。
“Those who do not know that the eye is empty
「那些不知道眼是空的人
Are deluded about the eye’s nature.
對眼的本性感到迷惑。
Because of this lack of comprehension,
因為這種缺乏理解，
They should not teach the Dharma.
他們不應該傳授法。
“Those who know that the eye is empty
「了解眼是空的人
Will understand the eye’s nature.
將能夠理解眼的本性。
Because of this comprehension,
因為這種理解，
They should teach the Dharma.
他們應該教導法。
“Those who do not know that the eye is empty
「那些不知道眼是空的人
Are deluded about the nature of words.
對於名字的本質感到迷惑。
Because of this lack of comprehension,
因為這種缺乏理解，
They should not teach the Dharma. [F.255.a]
他們不應該傳授法。
“Those who know that the eye is empty
那些明白眼是空的人
Will understand the nature of words.
將會明白名字的本性。
Because of this comprehension,
因為這種理解，
They should teach the Dharma.
他們應該傳授法。
“Those who do not know that the eye is empty
那些不知眼是空的人
Are deluded about the nature of letters.
對於文字的本性而感到迷惑。
Because of this lack of comprehension,
由於這種缺乏理解，
They should not teach the Dharma.
他們不應該傳授法。
“Those who know that the eye is empty
「那些了知眼是空性的人
Will understand the nature of letters.
將瞭解文字的本性。
Because of this comprehension,
因為有了這樣的理解，
They should teach the Dharma.
他們應當傳授法。
“Those who do not know that the eye is empty
「那些不知道眼是空的人
Are deluded about the eye’s natures.
對眼的性質感到迷惑。
Because of this lack of comprehension,
因為缺乏這種理解，
They should not teach the Dharma.
他們不應該傳授法。
“Those who know that the eye is empty
「那些知道眼是空的人
Will understand the eye’s natures.
將能理解眼的性。
Because of this comprehension,
因此而有此領悟，
They should teach the Dharma.
他們應當講說法。
“Those who do not know that the eye is empty
「那些不知道眼是空的人
Are deluded about form’s natures.
對於色的性質感到迷惑。
Because of this lack of comprehension,
由於這種理解的缺乏，
They should not teach the Dharma.
他們不應該傳授法。
“Those who know that the eye is empty
「那些了知眼是空的人
Will understand form’s natures.
將明白色的性。
Because of that comprehension,
因為那種理解，
They should teach the Dharma.
他們應當宣說法。
“Those who do not know that the eye is empty
「那些不知道眼是空的人
Fixate on and conceive of worldly marks.
執著並妄想世間的相。
They are therefore unable
因此他們無法
To tame sentient beings in the appropriate manner.
以適當的方式調伏眾生。
“Those who teach the Dharma in assemblies
那些在集會中說法的人
Without understanding the eye’s existence and nonexistence
不理解眼的有無
Are attached to personal gains;
執著於個人的利益；
Therefore no one will adopt their teachings with trust.
因此，沒有人會對他們的教導產生信心而接受。
“Those who teach the Dharma in assemblies
「那些在集會中傳授法法的人
While understanding the eye’s existence and nonexistence
在理解眼的有無
Are free from clinging;
遠離執取；
Everyone will therefore adopt their teachings with trust.
因此，每個人都會以信心接受他們的教法。
“If those who sit on Dharma thrones
「若夫坐於法座者
Do not realize that the eye is empty,
不能體悟眼是空的，
Even if they teach using many analogies,
即使他們用許多比喻來教導，
No one will adopt their teachings with trust.
沒有人會以信心接受他們的教法。
“If those who sit on Dharma thrones
「若那些坐在法座上的人
While realizing that the eye is empty
在認識到眼是空的同時
Teach through many analogies,
通過許多比喻來教導，
Everyone will adopt their teachings with trust.
每個人都會以信心接受他們的教導。
“The same should be applied to the ear, the nose,
「同樣的道理應該應用於耳、鼻、
The tongue, the body, the mind,
舌、身、意，
The six sense objects, and the four great elements,
六塵與四大，
Up to the names produced in the world.”
直到世間所產生的句。
1.1252When the Blessed One had spoken, Candraprabhakumārabhūta, the world with all its gods, humans, asuras, and gandharvas, and all the great assemblies rejoiced and praised the words of the Blessed One.
1.1252世尊說法已畢，月光童子及世間所有天神、人類、阿修羅和乾闥婆，以及所有的大眾都歡喜踴躍，讚歎世尊的言教。
1.1253This concludes The Teaching on the Effulgence of Light, [F.255.b] the eleventh of the one hundred thousand sections of the Dharma discourse known as The Noble Great Heap of Jewels.
1.1253（結尾）