Chapter 3
第三章
“Beset with the host of afflictions, desire and the like,
被諸多煩惱所困擾，如貪欲等。
The mind itself is said to be saṃsāra.
心識本身就被稱為輪迴。
When free of affliction, when crystalline and moon-like,
當心靈脫離煩惱，晶瑩澄澈如月光一般時，
It is declared the end of the ocean of existence.
被宣稱為存在之海的終結。
“In the same way that, for example, clean water
「就像清淨的水
</paragraph>
Is instantly polluted by dirt and the like,
被污垢等污染，剎那間就被污染了，
So too the pure, pristine mind
同樣地，純淨無垢的心識
Is polluted by the faults of desire and the like.
會被欲望等過失所染污。
“One should select a mālā
「應當選擇一個念珠
With 108 beads of bodhi seed,
用一百零八顆菩提種子製成的念珠，
Conch, crystal, rūdrākṣa, soapberry,
海螺、水晶、眼珠子、皂莢果
Lotus seed, lead, copper, or bronze.
蓮花種子、鉛、銅或青銅。
“Holding it carefully in their left hand,
「用左手小心地握住它，
Or gripping it carefully in their right,
或者用右手小心握著，
Mantrins should complete their recitation,
持咒者應該完成他們的誦持。
Counting the beads gradually, one by one.
逐漸數著珠子，一個接著一個。
“Once seated, with senses restrained,
「坐下後，收攝諸根，
Their body straight and steady,
身體挺直穩定，
They should move their lower lip gently
他們應該輕柔地動動下嘴唇
To recite the mantra of their choice.
念誦所選擇的咒。
“The mind is like lightning, clouds, and the wind;
「心如閃電、雲彩和風。
It is similar to waves upon the great ocean.
它就像大海上的波浪一樣。
It is deceptive and delights in desirable things;
它是欺妄的，喜愛令人執著的事物；
It wavers and wanders and needs to be tamed.
它搖晃不定、四處流浪，需要被馴服。
“Delighting in recitation, the mind is at peace,
「沉醉於誦經，心得到安寧，
But should it lead to a dull state of drowsiness,
但若是導致心境昏沈、容易瞌睡的狀態，
Mantrins should stand, move, look around,
持咒者應當站立、走動、向四周張望、
And splash water on their face.
並且潑水在臉上。
“Impelled by past actions
被過去的業力所驅動
Without master, protector, or support,
沒有師父、沒有保護者、沒有依靠，
Moving from life to life in a succession of bodies,
從一個生命轉到另一個生命，經歷著一連串的身體。
Aligned with virtue and nonvirtue,
與善與不善相應，
“Filled with longing, separated from kith and kin,
「充滿渴望，與親友親人分離，
Meeting with unpleasantness, beset with desire,
遭遇不悅，為欲望所困擾，
Suffering from adversity and birth, old age, sickness, and death—
因為遭遇逆境、生老病死而受苦——
No one lacks these, no matter where they are.
無論在何處，沒有人能夠避免這些痛苦。
“Stinging bugs, heat, cold, hunger, fatigue—
"蚊蟲叮咬、炎熱、寒冷、飢餓、疲勞——
No matter where one goes such miseries persist. [F.122.a]
無論去到哪裡，這些苦難都會跟隨著。
Thus, when the mind feels delight for an object,
因此，當心對某個對象感到喜悅時，
Use these ideas to ward it off:
用這些想法來驅除它：
“Repel strong desire by noting the impurity
「用觀察不淨來遣除強烈的欲望
Of muscle, fat, skin, and bones.
肌肉、脂肪、皮膚和骨頭。
Douse anger with the water of affection and compassion,
用慈悲的水澆熄瞋怒，
And against stupidity use the path of interdependence.
對於愚癡，應當運用緣起的道路。
“Enemies suddenly become friends,
「敵人突然變成朋友，
And friends change into enemies.
朋友轉變為敵人。
Likewise, some will become neutral,
同樣地，有些人會變成中立者，
And the neutral change into enemies.
中立的人變成敵人。
“One should know that relationships change—
「應該知道人際關係會改變——
A rational person should not become attached.
理性的人不應該變得執著。
Warding off affectionate feelings for relations,
遠離對親眷的執著感受，
One should rest easily in virtue.
應當安樂地安住在善行中。
“Once recitation begins, and until it is finished,
「一旦開始念誦，直到念誦完成，
Mantrins should not speak with brahmins,
持咒者不應與婆羅門交談，
Not with kṣatriyas, vaiśyas, or farmers,
也不與剎帝利、吠舍或農民說話。
Nor with women, paṇḍaka s, or young boys and girls.
也不能和女性、黃門、小男孩和小女孩交談。
“They can speak as needed with their attendant,
「他們可以根據需要與侍者交談，」
And can talk a little once recitation is complete.
誦經完成後，可以略微談論一些事情。
After speaking, and after expelling mucus, feces, or urine,
說話之後，以及排出鼻涕、糞便或尿液之後，
They should immerse themselves in water to bathe.
他們應該浸入水中洗浴。
“To the highest awakening of the unexcelled buddhas
「向著無與倫比的佛陀最高的覺悟
They should make lofty dedications of all their virtue
他們應當將自身所有的功德作出崇高的迴向
Accrued through offerings of flowers, bowls of fragrance, and lamps,
通過獻花、香水碗和燈供養所積累的。
And through their discipline, diligence, and austerities.
以及透過他們的戒律、精進和苦行。
“Just as, for example, a river that reaches the sea
「譬如一條河流流入大海，
Merges with it and takes on the taste of salt,
融入其中並獲得鹹味，
So too merit dedicated to the highest awakening
同樣地，功德迴向給最高的覺悟
Becomes one with it, and takes on the flavor of the victors.
融入其中，並獲得勝者的品質。
“As an analogy, a person will grow rice
「舉例來說，一個人會種植稻米
For the sake of its grain, not for its straw.
為了它的穀粒，而不是為了它的秆。
And yet, when harvesting their rice,
然而，當收割他們的稻米時，
They effortlessly and incidentally gain bundles of straw.
他們毫不費力地順帶獲得了成捆的稻草。
“Similarly, merit is cultivated not for pleasure,
「同樣地，功德的修養不是為了快樂，
But out of desire for the fruit of awakening.
而是出於對覺悟果實的渴望。
And yet, it brings people pleasure
然而，它卻給人們帶來快樂。
As effortlessly as gaining those bundles of straw.
就像不費力地獲得那些束束稻草一樣。
“They should dedicate to obtain a long life,
「他們應當發願獲得長壽，」
To find places conducive to the Dharma,
尋找有利於法的地方，
To freedom from weariness,
到達無疲倦的自在。
And to always fulfill the hopes of beings.
以及常常成就眾生的願望。
“They should mentally thwart the worldly concerns—
「他們應該在心智上阻止世俗的關切——
Fame and infamy, gain and loss,
名聞和惡名、獲得和喪失，
Happiness and misery, and praise and blame— [F.122.b]
幸福與痛苦，以及讚揚與責備——
And avoid any evil states.
並避免任何邪惡的境界。
“Just as, for example, a human corpse
「譬如一具人類的屍體
Will not stay beneath the ocean for even an instant,
持咒者不應該在海水下停留哪怕一瞬間，
So too mantrins should not spend even a moment
同樣地，持咒者也不應該花費哪怕一刻的時間
Creating evil with their conceptual mind.
用其分別心造作惡業。
“Just as, for example, inside a windless house
"比如說，在沒有風的房子裡
A lamp will not flicker but burn brightly,
燈火不會搖晃，而是熊熊燃燒。
So too the Dharma will shine brightly
同樣地，法也將閃耀光輝
In the body of one who delights in focused recitation.
在喜愛專注持誦之人的身心中。
“Abstain from posturing, jumping about, dancing,
「應當遠離裝模作樣、跳躍、跳舞，
Singing, beating drums, and earning people’s derision.
唱歌、擊鼓和招致人們的嘲笑。
Avoid arrogance, deception, and excessive desire,
要避免傲慢、欺騙和過度的慾望，
As well as gambling and seeking social events.
以及賭博和尋求社交活動。
“Give up ill-timed sleep, pointless talk,
「放棄不合時宜的睡眠、毫無意義的閒聊，
Reading and reciting literature or false treatises,
閱讀和誦持文獻或虛假的論著，
Attachment, spite, haughtiness, and conceit,
執著、怨恨、傲慢和自負，
As well as resentment, laziness, and cunning.
以及怨恨、懶惰和狡詐。
“Do not consume meat or alcohol,
「不要食用肉類或酒精，
Garlic, wild garlic, or onions,
大蒜、野蒜或洋蔥，
Grain oil, sesame, radishes, or yams,
穀物油、芝麻、蘿蔔或山藥，
Or food for bhūtas, food offerings, or oblations to Paśupati.
或者鬼的食物、供養食物，或對獸主天的祭祀。
“I have said that a mantrin should consume
「我已經說過，一位咒師應該食用
The three white foods, roots, stalks, fruits, and vegetables,
三種白色食物、根莖、蔬菜和果實，
Yogurt, barley, milk, and ghee,
優格、大麥、牛奶和酥油，
Oil cakes, buttermilk, boiled milk, and broth.
油餅、牛奶奶油、煮沸的牛奶和肉湯。
“For the subduing of piśācas and rākṣasas,
「為了降伏餓鬼和羅刹，
Of ostārakas, vetālas, and masters of terror,
餓鬼主、毘舍遮鬼以及恐怖的主宰們，
Or of an asurī’s magical device,
或是阿修羅女的魔法手段。
I have praised oil cakes as the best food.
我已經稱讚油餅是最好的食物。
“Practitioners engaged in such recitation
「從事如此誦經的修行者
Should, after a day full of activity, offer recitation,
應該在忙碌的一天之後，進行誦經的供養，
Request departure as the ritual specifies,
依照儀軌的規定請求離開，
Then lay down at night upon a spread of kuśa grass.
然後在夜間於鋪好的草上躺下。
“Full of love, compassion, joy, and equanimity,
「充滿愛心、慈悲、喜悅和捨無量心，
They should bring to mind the Sugata, Dharma, and Saṅgha,
他們應當心中憶念善逝、法和僧團。
Join their palms, bow to me and Śāriputra, and sleep;
合掌、向我和舍利弗禮拜，然後入睡；
This is how mantrins should fully exhaust their evil.”
咒師應當就是這樣徹底消除他們的惡業。
3.31This was the third chapter of the noble “Subāhu’s Questions.”
3.31（結尾）