Chapter 8
第八章
“The Buddha taught the eightfold path:
「佛陀教導了八正道：
Right livelihood, right action, right samādhi, right speech,
正確的生計、正確的行為、正確的三摩地、正確的言語，
Right effort, right intention, right attention, and right view.
正精進、正思惟、正念和正見。
A mantrin should correctly rely on each and every one.
咒師應當正確地依靠每一項。
“Through this path one finds success in mantras,
「透過這條道路，在咒中獲得成就，」
And likewise the higher realms and liberation.
同樣地，還有更高的境界和解脫。
The victors of the past and the victors’ heirs
過去的勝者和勝者的繼承者
Have gone along it to become thus-gone ones.
已經沿著這條路走下去，成為了如來。
“Those who, with an insatiable mind,
「那些具有不知足之心的人，」
Reverentially gather merit with body, speech, and mind
用身、語、意虔誠地積聚福德
Will cultivate that path of virtue
將會修習那條美德之路
If they embrace the true path spoken by the Sugata.
如果他們信受善逝所說的真實之道。
“Relinquishing all grasping,
「放棄一切執著，
Content with simple robes,
對簡樸衣著滿足心意，
Meager alms and medicines, and plain bedding,
微薄的齋食和醫藥，以及樸素的臥具，
They will receive merit.
他們將獲得福德。
“They should never praise themselves,
「他們永遠不應該讚美自己，」
Nor should they disparage other beings.
也不應該貶低其他眾生。
Regarding the world as a tiger, snake, or fire,
將世界視為老虎、蛇或火焰，
They should forsake it and take joy in solitude.
他們應當捨棄它，在獨處中尋得歡樂。
“They give up scrutinizing the features of men and women,
「他們放棄檢視男人和女人的特徵，
Medicine, and elephants, and investigating the stars.
藥物、象隻和研究星象。
They give up examining weapons, scrutinizing horses,
他們放棄檢查武器，仔細察看馬匹，
And the study of base literature and treatises.
以及對低劣文獻和論述的研究。
“They should neither observe nor instigate fights
「他們既不應該觀看，也不應該挑起鬥爭」
Between elephants, horses, cattle, cocks, dogs,
在象、馬、牛、公雞、狗之間，
Grouse, partridges, owls, men, women,
松雞、山鶉、貓頭鷹、男人、女人，
Boys, girls, children, sheep, and so forth. [F.133.a]
男孩、女孩、小孩、羊等等。
“They should not gossip about the realm or serve kings,
他們不應該八卦國家大事或侍奉國王，
Nor trade stories of war, wrestlers, or young women,
也不要交易關於戰爭、摔跤手或年輕女性的故事。
Nor tell fantastical tales or weave histories,
也不要講述奇幻的故事或編造歷史。
And should not speak of their desires or discuss sex work.
並且不應該談論自己的慾望或討論性工作。
“Mantrins intent on mantra recitation should not frequent
持咒者若專心於咒的誦持，就不應該經常出入
Towns, cities, homes, or monasteries,
城鎮、城市、住宅或寺院，
Caityas, mountain hermitages, the haunts of ascetics,
塔、山隱士居所、修行者的住處，
Pleasure gardens, ponds, or pools.
遊樂園、池塘或水池。
“If unable to find the places previously described,
「如果找不到之前描述的那些地方，
They should reside and recite in empty shrines,
他們應當在空的塔中居住和誦經，
At a tree, mountain, river, stream, or waterfall,
在樹木、山嶺、河流、溪流或瀑布處，
In an empty forest, empty land, or any suitable place.
在空曠的森林、空曠的土地，或任何合適的地方。
“If they cannot settle on a place,
「如果他們無法安住在某個地方，
They can stay in any suitable place
他們可以在任何適當的地方停留。
For a span of eight months.
持續八個月的時間。
In the months of winter and spring
在冬季和春季的月份裡
Mantrins can make their home
持咒者可以安居在任何合適的地方，在冬季和春季的八個月期間，可以住在隔離的湖邊、樹林或山地。
At an isolated lake, tree, mountain,
在孤寂的湖邊、樹下、山上，
Pond, house, or riverbank,
池塘、房屋或河岸，
And remain there alone through the summer.
在夏季獨自留居在那裡。
“Just as the Victor taught monks the custom
「正如勝者教導比丘的習俗一樣
Of not traveling during the three summer months,
不在三個夏季月份中行進旅行，
So the Blessed One said that mantrins
所以佛陀說持咒者
Should stay in one place for three months.
應當在一個地方停留三個月。
“In the summer mantrins should not seek accomplishment,
「在夏季，持咒者不應該追求成就，
But rather spend their time only on recitation.
而是應該只專注於誦經。
When the summer has passed, they should harness the might of mantra,
夏季過去後，他們應該運用咒的力量，
Perform the self-protection rites, and take up their practice.
進行自我保護的儀式，並從事其修持。
“They should make well-formed fire pits:
「他們應當製作形狀端正的火坑：
One round, one triangular, one square, and one like a lotus.
一個圓形，一個三角形，一個正方形，一個蓮花形。
They should be smooth and even,
這些火坑應該光滑平整。
And well-daubed with soil and cow dung.
並且要用泥土和牛糞仔細塗抹。
“A round pit is best suited for pacification rites,
「圓形的壇坑最適合用於息災儀式，
And those for generating power, attracting wealth, and invitation.
那些用於增進力量、吸引財富和邀請的儀式。
A triangular pit is used for fierce activities:
三角形的坑穴用於猛烈的儀式活動：
Those for isolating, banishing, killing, and other hostile acts.
用於隔離、驅趕、殺害及其他敵對行為。
“A square pit is for sapping the life force
「正方形的坑穴用來削弱生命力
Or crushing the limbs of nāgas and guhyakas.
或者摧碎龍和隱士的四肢。
A lotus pit is suited to accomplish any aim,
蓮花坑適合成就任何目標，
And for acquiring women, girls, a village, or a kingdom. [F.133.b]
用來獲得女人、少女、村莊或王國。
“The fire pits should be smeared with pure cow dung,
「應該用純淨的牛糞塗抹火坑，」
Then kuśa grass spread around them as the final step.
然後在最後一步將草鋪散在周圍。
“The mantrin should follow the ritual to make offerings
「咒師應該按照儀軌來進行供養
Of all available garlands, incense, fragrances, and fresh flowers,
在所有可得的花環、香、香料和鮮花當中，
Offering them faithfully to the Three Jewels,
虔誠地向三寶供養。
Vajrapāṇi, and the main female deity.
金剛手菩薩及主要女性本尊。
“They should place abundant firewood near the fire pit,
他們應該在火坑附近堆放充足的柴火，
Stoke the fire using a fan, and bow to the buddhas.
用扇子煽動火焰，向諸佛陀頂禮。
For wrathful rites they should use Amṛtakuṇḍalin,
進行憤怒儀式時，應該使用甘露瓶旋，
Making oblations by casting into the fire
通過投入火中進行供養
Seven, eight, ten, or twenty fresh lotuses or whole black mustard seeds.
七朵、八朵、十朵或二十朵新鮮蓮花，或完整的黑芥菜籽。
“The mantrin should sit facing east
「咒師應該面向東方坐著
On a bed or bolster of kuśa grass, or a grass mat.
在用草鋪成的床或靠墊上，或用草墊上。
After smearing the ritual substance with ghee, honey, and milk,
用酥油、蜂蜜和牛奶塗抹儀式物質之後，
They should perform a homa to perfect their mantra.
他們應該進行火供來成就他們的咒。
“The fire will reveal certain signs:
「火會顯現某些徵兆：
Sparks, smoke, a tongue of flame, and sound.
火花、煙霧、火舌和聲音。
With these the fire, empowered by mantra,
用這些火焰，由咒所賦予力量，
Will show what has been accomplished and what has not.
將會顯示什麼已經成就，什麼尚未成就。
“If the fire is smokeless, shines with a golden color,
「如果火焰無煙，閃耀著金色的光澤，
Has tremendous flames that swirl to the right,
火焰巨大，向右旋轉，
Is colored like a rainbow, is white,
呈現彩虹的顏色，是白色的，
Or has the color of crushed coral;
或者具有碎珊瑚的顏色；
If it is very oily, or has flames radiating from its base;
如果它非常油膩，或者從底部放射出火焰；
If it shines brightly like the rays of the sun,
如果它像太陽的光線一樣明亮閃耀，
Takes the shape of a vase, banner, or parasol,
呈現花瓶、旗幡或傘蓋的形狀，
Or resembles the śrīvatsa mark, lotus, or ritual ladle;
或者呈現吉祥草紋、蓮花或祭祀用勺的形狀；
If its flames appear like a trident, vajra, or sword,
如果其火焰呈現三叉戟、金剛或劍的形狀，
Fine chariot or fly whisk;
精美的戰車或拂塵；
If it sounds like a clay drum, large drum, or flute;
如果其聲音像陶鼓、大鼓或笛子；
If its smoke and flames are fragrant and give off good sparks;
如果其煙霧和火焰散發出香氣並產生良好的火花；
Or if the fire burns without being lit,
或者火焰在沒有點燃的情況下自行燃燒，
At that moment extensive siddhis are achieved.
在那時刻，廣大的成就得以實現。
“If there is a lot of smoke and wild sparks;
「如果煙霧很多，野火花四濺；
If the fire burns with difficulty or burns very low;
如果火焰燃燒困難或燃燒得很微弱；
Or if its flames die out, are without luster, or rough,
或者火焰熄滅、沒有光澤或粗糙，
If they are the color of a dark cloud or of palāśa,
如果它們呈現深色雲彩或波羅奢樹的顏色，
If they resemble a spike, appear to be very fine,
如果它們像尖刺一樣，顯得非常細微，
Or resemble the coarse hairs on the head of an animal,
或者像動物頭上粗糙的毛髮一樣，
If the flames spread and burn the one performing homa,
如果火焰蔓延並灼傷正在進行火供的人，
Or if they smell like a corpse, it is a sign that there are no siddhis.
或者如果有屍體的臭味，這是沒有成就的徵兆。
“Upon seeing flames with features like these,
「看到具有這樣特徵的火焰時，
Perform a homa of Mahābala using ghee. [F.134.a]
用酥油進行大力明咒的火供。
“A mantrin should not pluck the hairs
「咒師不應拔取頭髮
Of their calves or armpits by hand,
不要用手拔小腿或腋窩的毛髮，
Singe them with fire, shave them with a razor,
用火燒，用剃刀刮去。
Or apply medicines to make themselves hairless.
或者用藥物使自己無毛髮。
“Just as a person holding a sword by the blade
「就如同一個人用手握住劍刃
Will cut their hand if not holding it carefully,
會割傷他們的手，如果不小心握住的話，
If a mantra is not recited with care,
如果咒語沒有謹慎地誦持，
There will either be no result, or one will fall to ruin.
將沒有任何效果，或者修行者會走向毀滅。
“It is not the mantra deity that will harm
「並非咒的本尊會傷害
A person lacking discipline or ritual purity,
一個缺乏戒律或儀式淨化的人，
It is those among the deity’s retinue,
那些跟隨著咒神的眷屬，
Who seize the chance to bring ruin upon them.
他們會趁機對那些人造成破壞。
“The first step in pursuit of any accomplishment
「追求任何成就的第一步
Is to always make abundant offerings of food oblations.
就是要經常進行豐富的食物供養。
Even after the mantra activity is complete,
即使咒的活動完成後，
One should always offer everything they are moved to offer.
一個人應該始終供養他們心中所想供養的一切。
“The mantrin should say:
咒師應該說：
‘Devas, asuras, yakṣas, uragas, and kumbhāṇḍas,
天神、阿修羅、夜叉、龍族和甕形鬼，
Garuḍas, suparṇas, and kaṭapūtanas,
迦樓羅、金翅鳥和屍體女，
Gandharvas, rākṣasas, and various classes of grahas,
乾闥婆、羅刹和各類星曜，
All magical beings who live upon the earth,
所有居住在大地上的神奇眾生，
Along with your families and households,
連同你們的眷屬和家族，
I kneel with folded hands and supplicate you—
我恭敬地跪拜，雙手合十向你們祈禱。
Please come here from your homes and bring benefit.
請從你們的家中來到這裡，並帶來福利。
“ ‘Bhūtas who dwell atop Mount Meru,
「住在須彌山頂的鬼，
In pleasure groves and the divine realms,
在快樂園林和天界裡，
Mountains of the east and west,
東西方的山嶺，
The houses of the sun and moon, and upon any mountain;
太陽和月亮的宮殿，以及任何山嶺之上；
“Who live in rivers or at their confluence,
「住在河流或河流匯合處的眾生，
Dwell in jeweled abodes,
住在珍寶的住處中，
In lakes, ponds, pools, at the water’s edge,
在湖泊、池塘、水潭及水邊，
Or in the many small rivulets;
或在許多小溪流中；
“ ‘Who live in towns, cattle pens, and deserted cities,
「住在城鎮、畜牲圍欄和廢棄城市中的眾生，
Vacant houses and shrines to the gods,
空房舍和諸神廟宇，
Monasteries and caityas,
寺院和塔，
The haunts of ascetics, and in elephant stalls;
苦行者的住處和大象的棚舍中；
“ ‘Who live in the treasuries of kings,
「住在國王的寶庫裡，
In narrow lanes, assembly halls, and at crossroads,
在狹窄的巷弄、集會大廳和十字路口，
Along the great highways, under lone trees,
沿著寬闊的大道，在孤樹之下，
In the great charnel grounds, and in vast forests;
在廣大的屍陀林裡，還有在廣闊的森林中；
“ ‘And who live among lions, bears, and beasts of prey, [F.134.b]
"以及那些與獅子、熊和猛獸同居的人們，
In the great and fearsome wilds,
在廣大而可怕的野地裡，
On the sublime continents, Mount Sumeru,
在殊勝的大陸上，蘇迷盧山，
Or within a charnel ground—
或者在屍陀林中—
“ ‘Delight, be glad, and accept these respectful offerings
「歡喜吧，高興吧，請接受我這恭敬的供養
Of garlands, flowers, scents, incense, praise, oblations, and lamps.
花環、鮮花、香氣、香料、讚頌、供物和燈燭。
Drink them and keep them,
飲用它們並保存它們，
And let these activities bear their fruit.’
讓這些活動產生成果。
“Once such offerings have been made to the grahas,
「一旦向星曜做出這樣的供養，
The mantrin should make offerings to the directional guardians:
咒師應該向方位守護神獻上供品：
‘Iśāṇa and your host of bhūtas,
伊舍那及你的鬼眾，
Please accept the oblations I offer!
請接受我奉獻的祭品！
“ ‘Agni, Yama, Nirṛti, Varuṇa,
「火神、閻羅、鬼宿天、水天，
Vāyu, Kubera and your bhūtas and grahas,
風天、財神及你們的鬼眾和星曜，
Sūrya and Candra above, great Brahmā,
太陽神和月天在上方，偉大的梵天，
All devas and the nāgas on earth,
所有天神和地上的龍，
Mountain devas, and hosts of yakṣas,
山神與眾多夜叉，
Delightfully accept these oblations,
欣然接受這些供養，
Offered to each of you in turn.
依次奉獻給你們各位。
Happily remain each in your directions,
各位天神與夜叉，欣然留在各自的方向，
And join your families, kith and kin,
並與你的家眷、親族和眷屬相聚。
Households, and soldiers in your army
家庭、以及你們軍隊中的士兵
In partaking of these offerings
在享受這些供養時
Of flowers, fragrance, oblations, and unguents.
花朵、香氣、供養和香油。
Be grateful, and let my activities bear fruit!’
要感恩，讓我的事業成就圓滿！
“Those who perform this ritual act
「那些進行此儀式的人
Of giving oblations to the creatures of the night
對夜晚生物獻祭供養的行為
Will swiftly attain siddhi, be free of obstacles,
將迅速獲得成就，消除所有障礙，
And receive all that they desire.”
並且獲得他們所有的願望。
8.39This was the eighth chapter of the noble “Subāhu’s Questions.”
8.39（結尾）