Chapter 5
第五章
“Vighnas exhaust all merit,
違緣耗盡一切福德，
So that people do not succeed in mantra.
使得人們無法成就咒。
Those freed from vighnas shine,
那些解脫違緣的人閃閃發光，
Like the moon emerging from a cloud.
猶如月亮從雲中顯現。
“Just as no fruit, flower, or sprout will grow from a vase
「正如花瓶中不會長出任何果實、花朵或芽苗
Without soil and water, or out of season,
沒有泥土和水分，或者不在適當季節，
Sprouts, leaves, stalks, flowers, and fruit
芽、葉、莖、花和果實
Will grow when such conditions are present.
當具備這些條件時，就會生長出來。
“When the rites are corrupted, vowels and syllables missing,
「當儀式被破壞，母音和音節缺失時，
Offerings are lacking, recitation is sloppy,
供養不足，誦持懈怠，
Or when vowels and syllables are added,
或者當加入了多餘的母音和音節時，
Mantras will not grant abundant siddhi.
咒將不會賜予豐盛的成就。
“The rain clouds of summer, for example,
「例如夏季的雨雲，
Release rain favorably according to people’s fortune.
根據人們的福報，順利地降下雨水。
So, too, it is in light of a person’s fortune
同樣地，這也是根據一個人的福報
That mantras bestow the desired siddhi.
咒能授予所求的成就。
“Seeing the proper time, place, and ritual steps,
看到適當的時間、地點和儀式步驟，
Seeing that evil is cleansed and merit gathered,
看到邪惡被淨化、福德得以積聚，
Seeing proper respect and complete recitation,
見到恭敬和圓滿的誦持，
Mantras will then bestow their fruits.
咒語就會顯現果報。
“The extent to which mantrins are suffused with evil,
「持咒者被邪惡充滿的程度，
The extent to which they do not gather merit and pure deeds,
他們在多大程度上沒有積聚福德和清淨的行為，
And the degree to which they recite without proper rites,
他們在多大程度上沒有按照正確的儀軌來誦持。
To that degree they will not receive the siddhis. [F.125.b]
在那種程度上，他們將無法獲得成就。
“Should a rite be corrupted or interrupted, a different mantra recited,
「如果儀軌被破壞或中斷，誦念了不同的咒，
Recitation abandoned or dedicated to a different purpose,
念誦被放棄或獻給不同的目的，
Then worship should be made fervently three times a day
那麼應當每日三次虔誠地進行供養。
And another hundred thousand recitations completed.
再完成另外一百萬次的誦咒。
“After ten, eight, seven, or four thousand recitations,
「在完成一萬、八千、七千或四千次誦經之後，
They should perform a homa using ghee,
他們應該用酥油進行火供。
Or perform a homa using a mixture of ghee
或者用酥油混合物進行火供
And whole barley, black sesame, or mustard seeds.
還有整粒大麥、黑芝麻或芥菜籽。
“Locate fresh wood for the homa that is twelve finger-widths long.
「應該尋找長十二指寬的新鮮木柴用於火供。
It can be rose apple, madu, plakṣa, palāśa,
可以是蒲桃樹、馬都樹、波羅叉樹、波羅奢樹。
Uḍumbara, khadira, aśvattha, apamara,
優曇樹、迦提羅樹、無花果樹、蒲桃樹，
Arka, aśoka, rājārka,
阿迦樹、阿育王樹、王蒖麻樹，
Nyagrodha, bilva, or amraśa.
尼俱陀樹、毘黎婆樹或芒果樹。
Smear them with yogurt, ghee, and honey,
用酸奶、酥油和蜂蜜塗抹它們，
And continuously offer them into the fire as homa.
並且持續將它們作為火供獻入火中。
Doing this, the siddhis are quickly attained.
這樣做，成就就會迅速獲得。
“If it seems that a mantra
「如果似乎某個咒
Has been disrupted, restricted, or suppressed by another mantra,
被另一個咒所破壞、限制或壓制。
Make an effigy of it from clay
用粘土製作它的塑像
And place it before my feet.
並將它放在我的腳前。
“The mantrin should use an essence mantra such as Kīlikīla,
咒師應當使用吉利吉利等精要咒，
While washing the effigy with milk and ghee.
用牛奶和酥油沐浴這個泥像的時候。
After doing this for seven days the mantras will be freed
這樣做七天之後，咒就會被解放
From all restrictions and suppressions.
從所有的限制和束縛中解脫出來。
“If the rites of worship and so forth are complete,
「如果禮拜等儀式都已圓滿完成，
But the mantra still does not bear fruit,
但這個咒仍然沒有效果，
Anoint an effigy with poison and black mustard seed,
用毒藥和黑芥子塗抹一個人像。
And recite the Kīlikīla, Dramiḍa, or similar mantra.
並誦持吉利吉利、咤哩彌或類似的咒。
“Using the mantra along with mustard oil and salt,
「用咒配合芥子油和鹽，
Perform a homa three times a day for seven days.
每天進行三次火供，連續七天。
The mantra deity will then appear in a dream
咒的本尊隨後將在夢中顯現。
To reveal the corrupted rite, or the syllables added or omitted.
為了揭露被破壞的儀式，或者被增加或遺漏的音節。
“I have already taught about upholding the way of mantra:
「我已經教導過關於守持咒的道法：
Just as ocean tides never fail,
就像海潮永不失效一樣，
Mantras should never be used to suppress another mantra,
咒語絕不應該被用來壓制另一個咒語，
Nor to restrict or disrupt it.
也不應該用咒來限制或破壞另一個咒。
“A loved one might tell a person,
一位親愛的人可能會對某人說，
‘You shouldn’t visit so-and-so’s house anymore,
「你不應該再去某某人的家了，
Even just to look,’ and present them with good reasons.
甚至只是去看一下，』並向他們提出正當的理由。
That person, hearing what they have to say,
那個人聽到他們所說的話，
Will not go there for conversation or even to look. [F.126.a]
持咒者也應該永遠不要為了談話甚至只是看一眼而去那個地方。
So too mantrins should never
同樣地，持咒者也絕不應該
Recite any mantra to suppress the mantra of another.
持咒者不應誦任何咒語來壓制他人的咒語。
“They should not disrupt or restrict a mantra,
他們不應該擾亂或限制咒。
Nor should they add or omit mantra syllables.
也不應該增加或省略咒的音節。
They should not change the purpose of a rite
他們不應改變儀式的目的。
And should never torment local beings.
並且永遠不應該折磨當地的眾生。
“Mantrins should possess,
「持咒者應當具備，
Restrain, strike, and confuse,
克制、打擊和迷惑，
But not crush limbs nor bring a family to ruin.
但不應該摧毀肢體，也不應該導致家族毀滅。
They should not banish nāgas,
他們不應該驅逐龍，
Nor grahas, nor other similar beings.
也不應該消滅、驅逐或殺害星曜和其他類似的眾生。
“They should not eradicate, banish, or kill,
「他們不應該消滅、驅趕或殺害，」
Nor fail to heal a child possessed by grahas.
也不應該對被星曜附身的孩童不予醫治。
They should never use nets, traps, snares, or decoys
他們永遠不應該使用網、陷阱、圈套或誘餌。
To cause harm to any being.
傷害任何有情眾生。
“It is said there are ten requisites for siddhi:
「據說成就需要十種條件：
The mantrin, their mantra, an attendant, a ritual substance,
咒師、咒語、侍者、儀軌物質、
Perseverance, a direction, a site, time,
堅持不懈、方位、地點、時間，
A deity with complete iconography, and mental fortitude.
完整的本尊形象，以及堅定的心志。
“Others speak of the vidyādhara and assistant,
「有人說是明咒持有者和助手，」
Others specifically of the direction, perseverance, and time,
有些人特別談到方向、堅持和時間，
Yet others say they are the ritual substance, site, deity, and mantra,
又有人說它們是儀式物質、場所、本尊和咒。
And some say it is mental fortitude.
有些人說是心的堅定性。
“Each explains the science of mantra according to their own understanding,
「各自根據自己的理解來解釋咒的科學，
Stating that success requires ten, eight, or five,
說成功需要十個、八個或五個，
Or that it requires four, three, or only one.
或者說需要四個、三個，或者只需要一個。
But in the tantras, buddhahood is reached through two rites.
但在密續中，佛陀果位是透過兩種儀軌而成就的。
“Practitioners perfect their own qualities;
修行者完善自身的品質；
They maintain the strongest perseverance,
他們保持最強大的毅力，
Feel no envy toward another’s gain,
不要對他人的獲得產生嫉妒。
Desire nothing, and tolerate physical affliction.
不貪求任何東西，忍受身體的痛苦。
“With a proper rite and clear mantra—
"用正確的儀式和清晰的咒——
With vowels, nasalizations, and punctuation complete and clear—
以完整清晰的元音、鼻化音和標點符號——
Recitation in places frequented by buddhas and bodhisattvas
在佛陀和菩薩經常出沒的地方進行誦唸
Brings the most wondrous of siddhis.
帶來最殊勝的成就。
“Just as the king of beasts, when hungry,
「正如野獸之王在飢餓時，
Uses its great might to slay an elephant,
使用其強大的力量來擊殺一隻象，
And likewise can swiftly kill wolves,
同樣也能迅速殺死狼。
As well as pigs, deer, and jackals,
以及豬、鹿和豺狼，
“So a mantrin, in a leonine way,
「所以一位咒師，以獅子的方式，
Has great perseverance
具有大願力
And draws upon the highest effort,
並且發揮最高的精進，
In activities high, middling, and low. [F.126.b]
在高級、中級和低級的活動中。
“The sound of clay drums, conches, and other drums;
「陶土鼓、螺殼號角和其他鼓的聲音；
The fearful sounds that humans make;
人類發出的令人恐懼的聲音；
Peals of laughter, whistled tunes, sounds of song and dance;
歡樂的笑聲、吹口哨的曲調、歌唱和舞蹈的聲音；
Flutes, vīnās, and large clay drums as well;
笛子、琵琶和大陶鼓；
“Chirping flocks of different birds, the sound of water,
「鳥群的啾啾聲、流水的聲音，
And the tinkling sound of women’s jewelry;
以及女性珠寶的叮噹聲；
And the harms of biting insects, heat, cold, and wind—
還有蚊蟲叮咬、炎熱、寒冷和風的傷害——
These distract and agitate a person’s mind.
這些會分散和擾亂一個人的心念。
“Recitation should be neither quick nor slow
「誦經既不應太快也不應太慢
It should be neither loud nor too soft.
應該既不要太大聲，也不要太輕聲。
It should not be done while conversing or distracted,
誦經不應該在談話或心不在焉時進行。
And the vowels, nasalizations, and punctuation should be correct.
元音、鼻音化和標點符號應當正確。
“Just as the water of a river flows
"就如河水流動一樣
Continuously, all day and all night,
日夜不間斷地，整天整夜，
So the merit of embodied beings increases
因此，有情眾生的功德得以增長
Through reverence, recitation, and observances.
通過恭敬、誦經和持戒而增長。
“A lazy, desirous, nonvirtuous mind,
「一個懶惰、貪欲、不善的心，
Distractedly wandering here and there,
心意散亂地四處遊蕩，
Is swiftly reined in from wherever it was
被迅速從它所在的任何地方制止
To prepare an offering of the mantra’s syllables.
準備供養咒語的音節。
“One focuses on the tip of the nose and gives up thoughts.
「一個人將注意力集中在鼻尖上，放棄念頭。
Even when there is movement, one remain undistracted.
即使出現散亂，修行者仍然保持不分心。
One has then reached stability on the object,
這樣一來，就已經達到了對所緣的穩定性。
Certain that the mind is now poised and ready.
確信心念已經準備好且處於平穩的狀態。
“A person with a focused mind
"心念專注的人
Experiences joy arising in the mind,
心中生起喜悅，
A joy that brings about a pliant body,
帶來身體柔軟的喜樂，
A pliant body that brings a wealth of happiness.
柔軟的身體帶來豐富的快樂。
“Through physical ease, a focused mind, and samādhi
「透過身體的安適、專注的心念和三摩地
Recitation becomes unhindered.
念誦變得無礙。
Completing the recitation entirely purifies
完成整個念誦能夠完全淨化
Any evil done in previous lives.
過去生中所做的一切惡業。
“Once recitation has purified all evil,
「一旦誦持淨除了所有的惡業，
The mind, now clear, will attain siddhis.
心念清淨後，將獲得成就。
This why the blessed Lord of Victors said,
這就是為什麼至尊的勝者之主這樣說，
‘The mind is the root of all these phenomena.’
「心是一切現象的根本。」
“The clear mind gains happiness both human and divine,
「清淨的心獲得人間和天界的幸福，」
As well as of the heavens and the liberation of awakening.
以及天界和覺悟的解脫。
The faults of mind bring birth among animals,
心的過失導致投生於畜生道。
Among the hells, or among the ugly and destitute. [F.127.a]
在地獄中，或是在醜陋和貧困中。
“A person whose mind has cleared
「一個人的心念已經清淨
Avoids all harm, in the middle and end,
在中間和最後，都避免了所有傷害，
From earth, water, fire, aging, sickness, death, and the rest,
從地、水、火、衰老、疾病、死亡等等，
And attains the happiness and peace of liberation.
並獲得解脫的快樂與安寧。
“The mantra siddhis that are common to all—
「所有共通的咒成就——
Which bring limited happiness and myriad sufferings,
帶來有限的快樂和無數的痛苦，
And are fleeting and rife with toxic afflictions—
且是轉瞬即逝、充滿有毒的煩惱的。
Are obtained with a clear mind.
以清淨的心獲得。
“Beings do not arise at random, not from time,
「眾生不是無因而生，也不是從時間而生，
Nor do they arise from prakṛti or a powerful god.
它們既不是從自性而生，也不是由強大的天神所造。
They do not arise without cause nor are they made by a person.
它們不是無因而生，也不是由人所創造。
Beings arise from karma and the afflictive emotions.
眾生由業和煩惱而生起。
“Matter consists of the four major elements,
「物質由四大元素組成，」
But it is not the self, and the self is not matter.
但這不是自我，自我也不是物質。
There is no self in matter, and no matter in the self.
物質中沒有自我，自我中也沒有物質。
Matter is empty—know this about the other four aggregates as well.
物質是空性的——對其他四個蘊也要這樣認識。
“Matter is like foam;
物質如泡沫；
Sensations are impermanent, like bubbles.
受蘊無常，如泡沫。
To see them this way is said to be an excellent view;
以這種方式去看待它們，據說是殊勝的見解；
To regard them otherwise is said to be a poor view.
以其他方式看待它們，被稱為劣等的見解。
“As the time of mantra recitation draws near,
「當誦咒的時刻臨近時，
One will see the following at night, in dreams:
一個人將在夜晚的夢中見到以下景象：
A mansion, a tree, a banner, a lion, or a horse,
一座宮殿、一棵樹、一面旗幡、一隻獅子，或一匹馬，
A mountain, a chariot, a thundercloud, or a nāga.
一座山、一輛車、一片雷雲，或一條龍。
“One may dream of joyfully riding
「人可能夢到歡樂地騎乘
A tiger, rhinoceros, elephant, or bull,
老虎、犀牛、大象或公牛，
Or of flower garlands, clothing, fragrances,
或是夢見花環、衣著、香氣，
Meat, alcohol, fish, fruit, or books.
肉類、酒精、魚類、水果或書籍。
“One may dream of a divine form or a red utpala,
「人可能夢見神聖的形象或紅色的優鉢羅花，
Of a milk-cow and calf, a loaded chariot,
一頭母牛和小牛，一輛裝滿貨物的馬車，
A white parasol, fly whisk, shoes, or a sword,
白色傘蓋、拂塵、鞋履或寶劍，
A fan of gold and turquoise, or a mālā.
一把金製和綠松石的扇子，或一條念珠。
“One may dream of jewels, pearls, mother-of-pearl, conch, or silver,
「人可能夢見寶石、珍珠、珍珠母、海螺或白銀，
Of a beautiful woman or a lovely young girl,
一位美麗的女人或可愛的年輕女孩，
Of an ornament bedecked with a variety of jewels,
飾有各種珠寶的裝飾品，
Or of discovering a white bedspread.
或者發現一條白色的床單。
“At the break of dawn one may dream of a river or stream,
「在天破曉時，人可能夢見河流或溪流，」
Of a waterfall, ocean, or pond,
瀑布、海洋或池塘，
Of drinking from or swimming in a pool,
從池塘中飲水或游泳，
Or of bathing one’s body in blood.
或者夢見用血液沐浴自己的身體。
“One may dream of an image of the Victor in a shrine or caitya,
「人可以在神殿或塔中夢見勝者的形象，
Of a sublime bodhisattva or a pratyekabuddha,
關於殊勝的菩薩或辟支佛，
Of the undefiled community of monks, nuns, and laypeople,
清淨的比丘、比丘尼及在家信眾的僧團，
Or of the deities who rule the area. [F.127.b]
或者夢見統治該地區的諸神。
“One may dream of a pleasant brahmin man, worthy of worship,
「人可能夢見一位令人愉悅的婆羅門，值得禮拜，
Or of fire, an eminent person, or a young man wealthy and prosperous,
或者是火、傑出的人物、或者富有繁榮的年輕人，
Or of one’s parent, friends, kin, or a yakṣa,
或者夢見自己的父母、親友、親戚，或是夜叉，
Or of a powerful deity or a gathering of youths.
或者夢見一位強大的神靈，或者夢見年輕人的聚集。
“One may dream one is eating the sun and moon,
「人可能夢見自己在吃太陽和月亮，
Moving within the earth, drinking a seed,
在地中移動，喝種子，
Walking on fire, eating meat,
在火上行走，吃肉類，
Or that a fire burns within one’s body.
或者夢見火在自己的身體內燃燒。
“Those who have these excellent dreams
「擁有這些殊勝夢境的人
Will reach attainment before too long;
將快速成就；
In a month, half a month, one day,
在一個月、半個月、一天內，
Or a single moment, ever do they draw nearer.”
或者只須一個剎那，他們就能不斷靠近成就。」
5.50This was the fifth chapter of the noble “Subāhu’s Questions.”
5.50這是殊勝的《蘇跋呼所問經》第五章。