Chapter 6
第六章
“As the siddhis near, the mind delights in recitation
「當成就近時，心意喜樂於誦唸」
And takes no joy in evil.
而不以邪惡為喜樂。
It never wavers, even when beset with severe sufferings
即使遭受嚴重的痛苦，心意也不會動搖。
Such as hunger and thirst, heat, cold, wind, and weariness.
諸如飢餓、口渴、炎熱、寒冷、風吹和疲勞。
“One is not menaced by bees, biting flies, worms, or ants,
「一個人不會受到蜜蜂、叮咬的蒼蠅、蟲子或螞蟻的威脅，
By reptiles, centipedes, snakes, or bears,
不會受到爬蟲類、蜈蚣、蛇或熊的威脅，
Or by piśācas and pūtanas—
或是被餓鬼和惡臭女鬼侵擾——
Not even by their shadows.
甚至不會被它們的影子所傷害。
“Mantrins’ words will be memorable, their minds keen;
「持咒者的言語將令人難忘，他們的心智敏銳；
They will be skilled in literature and the art of inquiry.
他們將精通文學和探究的藝術。
They will take joy in the Dharma, perceive hidden treasures,
他們將樂於法，能察覺隱藏的寶藏，
And their bodies will be free of illness and odor.
他們的身體將免於疾病和氣味。
“When a person so much as sees or hears them
「當一個人只要看見或聽聞他們
They will be immediately filled with joy.
他們會立即充滿喜悅。
Women who beguile even the devas of the desire realm
能夠迷惑欲界天神的女性
Will invite them to experience pleasure.
會邀請他們去體驗歡樂。
“Whenever a learned person feels delight
「每當一位有學問的人感到喜悅
In seeing or hearing the forms and voices
在看到或聽到天神、夜叉、乾闥婆或仙女的形貌和聲音時
Of devas, yakṣas, gandharvas, or apsarases,
天神、夜叉、乾闥婆或仙女的形象和聲音，
At that moment the siddhis are close at hand.
就在那時，成就就近在咫尺。
“Recognizing their bodies as stainless and pure,
「認識他們的身體如無染且純淨，
One who maintains the poṣadha vows,
遵守布薩戒的人，
should give up food and maintain a fast
應當放棄食物並保持斷食
For one day, two days, or even three.
一日、二日，乃至三日。
Once those days have passed,
當那些日子過去後，
They should begin to practice for their own prosperity.
他們應該開始為了自己的繁榮而修持。
Upon hearing this, Subāhu raised another question:
蘇跋呼聽到這番話後，又提出了另一個問題：
“It has been said that food does not purify.
「據說食物不能淨化。
Why then, venerable one, have you said
為什麼尊敬的大師，你卻說過
We should endure fasts to purify the body? [F.128.a]
我們應該忍耐禁食來淨化身體？
For what reason did the Sugata, who reached the end of existence,
善逝為何到達存在的終點，
Say that one can even eat a chariot’s axle grease?”
說一個人甚至可以吃車軸油脂？
The vajra bearer, hearing Subāhu’s words,
金剛持聞蘇跋呼所說的話，
Spoke with a voice that rumbled like thunder:
用聲音說話，如雷鳴般隆隆作響：
“Only son, though the Sugata never taught
「獨子啊，雖然善逝從未教導過
Fasting to purify the body, the body is unclean.
禁食淨化身體，身體仍是不淨的。
“It is flesh, muscle, blood, marrow,
"這是血肉、肌肉、血液、骨髓，"
Brain, intestines, spleen, liver, kidneys,
腦、腸、脾、肝、腎，
Fat, bile, phlegm, sexual fluids, feces,
脂肪、膽汁、痰液、精液、糞便，
Urine, snot, head hair, body hair, and bone.
尿液、鼻涕、頭髮、體毛和骨骼。
It has eyes, ears, a nose, and mouth,
它有眼睛、耳朵、鼻子和嘴巴。
An anus and sex organs—nine orifices in all,
肛門和生殖器——總共九個孔竅，
Holes from which myriad impurities
無數雜穢從孔竅不斷流出。
Constantly ooze in streams.
不斷地流出各種污穢。
“The collection of all these parts,
「將所有這些部分聚集在一起，
Made of earth, water, fire, wind, and space,
由土、水、火、風、空間組成，
Comprises the material for the whole human body,
構成了整個人體的物質基礎。
In accordance with the specifics of karma.
按照業報的具體情況而定。
“Fasting is said to rid the body
「禁食據說能清淨身體
Of its feces, urine, snot, saliva, and phlegm.
身體裡的糞便、尿液、鼻涕、唾液和痰液。
The body is pure when rid of these pollutants,
當身體擺脫這些污穢時，身體就是純淨的。
Making it is easy to accomplish one’s prosperity.
這使得容易成就自己的幸福。
“Should one be tormented by desire,
「如果一個人被欲望所折磨，
Concentrate the mind and reflect
集中心意並思考
On all these different parts of the body,
在身體所有這些不同的部位上，
Examining each with the eye of wisdom.
用智慧的眼光仔細觀察每一個部分。
“After such conclusive self-examination,
經過如此徹底的自我檢視之後，
The desire to fixate on one’s body and health
對自己身體和健康的執著欲望
Will be utterly uprooted and pacified,
將會被徹底消除和平息，
Just as the sun fully dispels darkness.
就如太陽完全驅散黑暗。
“After preparing for mantra with these beneficial practices,
「在用這些有益的修習為咒做好準備之後，」
Mantrins, now aware of their own body,
持咒者，現在已認識自己的身體，
Should begin their recitation on the fifteenth,
應當在十五日開始他們的誦咒。
Eighth, or fourteenth day of the waxing moon.
農曆上弦月的第八日或第十四日。
“To prepare the ground where the deity will rest,
「為了準備神靈將要安住的地方，
They smear it with a mixture of soil, cow dung, and so forth.
他們用土壤、牛糞等混合物來塗抹它。
With faith they make offerings to all the sugatas,
信徒們以虔誠的心向所有善逝獻上供養。
Using garlands, foods, flowers, fragrance, and lamps.
用花環、食物、鮮花、香料和燈供養。
“Next, they should worship the vajra holder and his retinue,
「接著，他們應該禮拜金剛持有者和他的眷屬，」
And then make offerings to the mantra deities.
然後向咒的本尊供養。
“After singing the praises of the praiseworthy buddhas, [F.128.b]
「在讚頌值得讚歎的佛陀之後，」
They should reflect on bodhicitta
他們應該思量菩提心
And cultivate compassion, in any suitable way,
並以任何適當的方式培養慈悲。
For beings tormented by birth, old age, sickness, and death.
為了那些被生、老、病、死所折磨的眾生。
“They should then sequentially read The Sūtra of the Great Assembly,
「他們應該依次閱讀《大集經》，」
The Auspicious Verses, The Supreme Wheel of Dharma,
吉祥偈頌、最高的法輪，
The Secret of the Thus-Gone Ones, The Great Lamp,
如來的祕密、大光明。
Or other texts deemed suitable.
或是其他認為合適的典籍。
“Once the directions are secure, including zenith and nadir,
「四方上下都已守護完好，」
And once the armor has been donned,
披上護甲之後，
They should use colored pigments to draw
他們應該用彩色顏料來繪製
One of the maṇḍalas mentioned before.
前面提到的一個壇城。
“In it they should draw concentric circles,
「在其中應當繪製同心圓，」
Of vajras, fire, water, wind, and spears.
金剛、火、水、風和矛。
Drawing the outer enclosure will vex the minds
繪製外圍邊界會擾亂心靈
Of devas, asuras, and any hostile beings.
天神、阿修羅及任何敵對的眾生。
“The mantrins should take a seat, consecrated as a lion throne,
「持咒者應該坐在獅子寶座上，經過了灌頂禮儀，
And place it at the center of the maṇḍala.
將其放置在壇城的中心。
After performing the rites of self-protection, they should sit,
執行完自我保護的儀式後，他們應該坐下，
Pick up the ritual substance, swiftly complete the recitation,
拿起法物，迅速完成念誦。
And perform a thousand incense homas.
並且進行一千次的香火供。
“Next, they wash the substance with scented water,
接著，他們用香水清洗供品物質，
Dispel the many types of vighnas,
消除各種違緣。
Place it on top of three bodhi leaves,
將其放在三片菩提葉上方。
And cover it with four more.
並用四片蓋住。
“They recite the mantra for as long as necessary,
「他們持誦咒語，直到必要的時間，」
Until they see the three signs:
直到他們看到三種徵兆：
The substance will grow warm, smoke, or blaze with fire.
物質會變得溫熱、冒煙，或燃起火焰。
Even if the order is reversed, accomplishment is said to be reached.
即使順序顛倒，也說是達到了成就。
“Warmth indicates control over any being,
溫暖表示對任何眾生的控制力，
Smoke indicates the power of invisibility,
煙霧表示隱形的力量，
And fire indicates the ability to fly through the sky
火則表示在空中飛翔的能力
In a human body that shines like a god.
在一個身體裡，它像神一樣閃耀。
“Just as a chill enters the body,
「正如寒氣進入身體，
Just as a gandharva enters a womb,
就像乾闥婆進入子宮一樣，
Just as fire springs from the sunlight stored in a sunstone,
就像火焰從日石儲存的陽光中迸發出來一樣，
So the siddhis enter the body.
成就就這樣進入身體。
“Should a lamp’s flame grow and blaze intensely,
「假如油燈的火焰生長熾盛，"
Appearing as a bright, golden tendril
顯現為明亮、金色的卷鬚
That continues to burn even after the oil is spent,
那在油耗盡之後仍然繼續燃燒，
Then the mantrin has obtained the siddhi.
那麼咒師就已經獲得了成就。
These are the siddhis born from the ritual substance.
這些是從儀式物質中生起的成就。
“A person has reached attainment
一個人已經達到成就
If the painted image shakes;
若繪製的影像搖動；
If a garland, eyebrow, eye, fly whisk,
如果花環、眉毛、眼睛、拂塵、
Or ornaments begin to move; [F.129.a]
或者是身上的飾物開始移動；
If flowers rain down or a squall strikes;
如果花雨紛落或狂風襲來；
If the earth shakes rapidly;
如果大地迅速震動；
If a disembodied voice calls from the sky,
如果有一個無形的聲音從天空中傳來呼喚，
Saying, ‘Sole child, request the sublime boon you desire’;
說道：「獨生子，請祈求你所渴望的殊勝福報吧」；
If divine drums sound, causing their hair to bristle;
如果天神的鼓聲鳴響，使他們的頭髮豎立；
If a great rain of ornaments falls;
如果天空傳來無身的聲音，說道：「獨生子啊，請求你所渴望的殊勝福報」；如果天鼓鳴響，令他們的毛髮豎立；如果大量的裝飾品紛紛落下如雨；或者如果他們親眼看見了這些；
Or if they see with their own eyes
或者如果他們用自己的眼睛看到
A deva, asura, or an image of the mantra in the sky.
一位天神、阿修羅或天空中的咒的形象。
“They should mix fresh flowers, refined gold, and water,
「他們應該混合新鮮的花朵、精煉的黃金和水，」
And arrange offering water while uttering praises.
並安排供水同時誦讚。
They should then bow their heads with a focused mind
他們應該以專注的心態低頭禮拜
And request the boon aligned with their faith and effort.
並祈請與他們的信心和努力相應的利益。
“The boon received, they should bow with joy,
「獲得了所求，他們應該歡喜地禮拜，
Sing praises and present offering water with faith,
歌頌讚美，並以虔誠之心供奉淨水，
Speak the mantra, and request the deity to depart.
念誦咒語，祈請神祇離去。
This is the procedure for all mantras.
這是所有咒的程序。
“A mantrin of outstanding mental strength
「一位心力傑出的咒師
Should now perform a fearsome rite.
現在應該進行一個恐怖的儀式。
A piśāca would take the chance
餓鬼會趁機而動
To ruin a person with feeble mental strength.
摧毀一個心力薄弱的人。
“An armor-clad hero skilled with weapons,
「一位身穿盔甲、擅長武器的英雄，
Riding atop a fine, equipped elephant,
騎著一隻裝備精良的大象，
Can conquer an entire host of enemies
能夠征服整個敵軍隊伍
By hoisting a bow and letting one mighty arrow fly.
通過舉起弓並射出一支強有力的箭。
“Likewise, a person of great mental strength,
「同樣地，一個具有強大心智力量的人，
Armored in discipline and astride the elephant of protection,
身披戒律的盔甲，騎乘保護的象，
Hoists the bow of mantra and lets fly the arrow of recitation,
舉起咒的弓，射出念誦的箭，
To conquer creatures of the night like bhūtas and the rest.
以征服夜間如鬼等之類的生靈。
“A person with a bent back, extra or missing limbs,
「一個駝背、四肢殘缺或多出肢體的人，」
One who too short, too tall, or obese,
身材太矮、太高或肥胖的人，
One born from a loathsome womb, or a paṇḍaka —
出生於污穢子宮者，或黃門——
Corpses of these types should be rejected.
這些類型的屍體應該被棄絕。
“When a corpse is found of someone who died
「當發現某人的屍體已經死亡
Of indigestion, intense fever, diarrhea vomiting,
消化不良、高燒、腹瀉、嘔吐，
Confinement, water, or impaling;
監禁、溺水或刺穿而死；
Who was killed by a snake; died of poisoning,
被蛇所殺；死於中毒的人；
Bile, wind, and so forth; or another observable cause;
膽汁、風氣等等，或其他可觀察到的原因；
Or else one with its limbs intact, an uninjured face,
或者是四肢完整、面容未損傷的人，
Or one free of open wounds,
或者是沒有開放性傷口的屍體，
Take a sword or club in hand
手持刀劍或木棍
And keep guard over it throughout the day.
並在整個白天守護它。
“In a charnel ground, an empty house, at a lone tree,
「在屍陀林、空房子、孤獨的樹下，
Crossroads, near a river or stream,
十字路口、河邊或溪邊，
At a lake, ocean, or on a mountain, [F.129.b]
在湖邊、海邊或山上，
Raising a corpse will instantly succeed.
屍陀林、空房子、孤樹下，十字路口、河邊或溪邊，湖邊、海邊或山上，一旦確定了合適的地點，立即就能成功地起屍。
“Once a suitable location is determined,
「一旦確定了合適的地點，
It should be smeared with a mixture of earth, cow dung, and so forth.
應該用泥土、牛糞等混合物來塗抹。
In that clean place draw the samaya
在那個清淨的地方畫出誓言
Using white, red, black, and other various pigments.
使用白色、紅色、黑色和其他各種顏料。
“Reflecting on the maṇḍalas already described,
思惟已經描述過的壇城，
Select the one that best suits the intended aim,
選擇最適合所要達成目的的。
And draw the sublime mother of the clan,
並畫出該族系尊貴的母親，
After assiduously reciting with great faith.
經過勤奮地以至誠之心持誦。
“A fearless assistant should retrieve the corpse,
「一位無畏的助手應該取回屍體，
Carry it over, and place it on some kuśa grass.
將其抬過去，並將其放在草上。
Its head and body should be shaved of hair,
應該將其頭部和身體的毛髮剃淨。
And immediately anointed with grain oil.
立即用穀物油塗抹。
“Take four vases whose bases are not black,
「拿四個底部不是黑色的瓶子，
Fill them with clean water, and use them to scrub the corpse.
用清潔的水填滿它們，然後用來擦洗屍體。
Dress it in a set of white clothes,
用白色衣服給它穿上。
And place it on kuśa grass at the maṇḍala’s center.
將其放在壇城中央的草上。
“Place a fresh flower on the corpse,
「在屍體上放置一朵新鮮的花，」
And orient its head either to the east or south.
並將其頭部朝向東方或南方。
Anoint it with fragrance, cense it with incense,
用香料塗抹它，用香薰熏它，
Drape it with a garland, and scatter flower petals on it.
用花環裝飾它，並在上面散落花瓣。
“To the extent possible, procure a number of cakes
「在可能的範圍內，應該取得數量眾多的餅類
Made of mixed meat, fish, ghee, sesame, and the like.
用混合的肉、魚、酥油、芝麻等製成的。
Give them to the bhūtas, nāgas, piśācas, yakṣas,
將它們供奉給鬼、龍、餓鬼、夜叉，
And other spirits above, below, and throughout the directions.
以及其他在上方、下方和四面八方的鬼神。
“One should protect oneself and one’s excellent assistant,
「一個人應該保護自己和自己的優秀助手，
And with a focused mind recite the mantra.
用心集中誦唸咒語。
As the moment of the corpse’s animation nears,
當屍體即將被賦予生命的時刻臨近時，
All manner of frightful vighnas will appear.
各種可怕的違緣將會出現。
“Incant ash, whole mustard seeds, and the like
「誦咒骨灰、完整的芥子等物
With an uṣṇīṣarāja mantra and scatter them about.
用烏瑟尼沙羅闍咒誦持，然後將其散佈四周。
When vighnas approach from the four directions,
當違緣從四個方向來臨時，
Drive them off with the power of mantra.
用咒語的力量將他們驅趕開去。
“To pacify them wrathfully,
「為了以憤怒的方式使他們平息，
Use the forceful rites of Amṛtakuṇḍalin.
運用甘露瓶旋的強力儀式。
Once the vighnas have been defeated,
一旦違緣被克服，
The corpse will swiftly rise through the power of mantra.
屍體會因為咒的力量而迅速地升起。
“Anything found among the ritual procedures of mantra
「在咒的儀軌程序中發現的任何事物
Can be accomplished without any limitation.
都能夠不受任何限制地成就。
But if the corpse has risen
但如果屍體已經升起
And its mantra rite is not known, [F.130.a]
而且它的咒儀式也不為人所知，
One can still receive the siddhi
仍然可以獲得成就
Using rites taught elsewhere upon the risen corpse.
運用在其他地方所教導的儀軌來對待已起身的屍體。
“The corpse will grant the siddhis
「屍體將會賜予成就
Of locating treasure, entering openings in the earth,
尋找寶藏、進入地下的洞口，
A sword, eye ointment, a mount, a servant,
一把劍、眼藥膏、一匹坐騎、一名僕人，
mines, metallurgy, alchemy, and flight.
礦藏、冶金術、煉金術和飛行。
“A weak-minded person who seeks siddhis from corpses
「一個意志薄弱的人從屍體尋求成就」
While lacking the power of protection and mantra,
在缺少保護力量和咒的情況下，
And the power of observances and the mind,
以及修持的力量和心意，
Will be killed by the creatures of the night.”
會被夜間的鬼怪所殺害。
6.48This was the sixth chapter of the noble “Subāhu’s Questions.”
6.48（結尾）