Maitrayaṇī
彌勒女
13.1Sudhana, the head merchant’s son, with inconceivable respect for kalyāṇamitras, with a pure, vast aspiration, intent on the Mahāyāna, aspiring to the wisdom of buddhahood, [F.388.a] following the Buddhadharma, longing to follow the kalyāṇamitras, practicing veneration of the Dharma, intent on unimpeded wisdom, with conviction in the highest goal, being within the range of the apogee of wisdom, comprehending the three times in a fraction of an instant, intent on the nondual apogee of space, having attained certainty in the apogee of nonduality, dwelling in the nonconceptual apogee of the realm of the Dharma, having entered the comprehension of the way that is the apogee of being free of obscurations, dedicated to the harmony that is the apogee of action, realizing that the apogee of the tathāgatas is without an apogee, dwelling in the nonconceptuality that is the apogee of the buddhas, and dedicated to the wisdom that disperses the network of conceptualizations of all beings, had a mind free from all attachment to realms, free from attachment to all the circles of followers of the buddhas, and practiced, without dwelling in any location, the purification of all buddha realms; he had the recognition that there is no self and no beings within all beings, comprehended that all sounds are like echoes, and was dedicated to the realization that all forms are the same as reflections of forms.
13.1善財，商人之子，對善知識懷有無可思議的恭敬心，具有清淨廣大的願，趣向大乘，渴望成就佛智慧，追隨佛法，渴望跟隨善知識，修習對法的尊敬，趣向無礙智，對最高的目標具有信心，處於智慧頂峰的範圍內，在一刹那間領悟三世，趣向不二虛空的頂峰，對不二頂峰已獲得確定性，安住於法界領域的無念頂峰，進入了解脫障礙之道的無礙智慧，致力於行為和諧的頂峰，實現如來的頂峰是無頂峰的，安住於諸佛無念的頂峰，並致力於遣除一切眾生概念網絡的智慧。他的心遠離對所有佛國土的貪著，遠離對諸佛一切眾生圈的執著，實踐不住於任何處所的清淨一切佛剎；他已認識到在一切眾生中無有自我和眾生，領悟一切音聲如同迴響，並致力於實現一切形相如同形相的影像的真理。
13.2Sudhana eventually arrived at the city of Siṃhavijṛmbhita. He searched for and sought the maiden Maitrayaṇī and heard that Maitrayaṇī, the daughter of King Siṃhaketu, with her entourage of five hundred maidens, was in a palace called Vairocanagarbha . [F.388.b] She was teaching the Dharma while seated on a throne that had uragasāra sandalwood legs, was draped in a network of threads of gold, and had a cushion made of divine material.
13.2善財最終來到了獅子欣躍城。他尋找彌勒女，聽說獅子幢王的女兒彌勒女，帶著五百位侍女，住在叫毘盧遮那胎藏的宮殿中。她坐在有蛇香檀木腿、用黃金線網覆蓋、坐墊由天材料製成的寶座上，正在宣說佛法。
13.3Sudhana entered the city of Siṃhavijṛmbhita and went to the residence of King Siṃhaketu. He sat at the king’s outer gate hoping to see the maiden Maitrayaṇī.
13.3善財進入獅子威嚴城，來到獅子幢王的住所。他坐在王的外門，希望見到彌勒女。
13.4Sudhana saw many hundreds of people, many thousands of people, many hundreds of thousands of people there.
13.4善財看到那裡有許多百人、許多千人、許多十萬人。
13.5He asked them, “Where have you come from? Where are you going?”
13.5他問他們：「你們從哪裡來？要去哪裡？」
They replied, “We have come to hear the Dharma from the maiden Maitrayaṇī.”
他們回答說：「我們來是為了聽聞彌勒女宣講的法。」
Sudhana thought, “It seems as if everyone is allowed to go in,” and he went inside.
善財想道：「看起來每個人都可以進去。」於是他走了進去。
13.6When he had gone inside and looked around, he saw that the Vairocanagarbha palace had the inconceivable display of a floor that was made of crystal, pillars made of beryl, and walls made of diamonds; it was adorned with hundreds of thousands of pinnacles made of solid gold, was furnished with round mirrors made of the essence of a thousand precious materials, and was adorned with countless precious jewels; it was arrayed with precious jewels that delighted beings and was strewn with countless nets of jewels; and there was the melodious sound from hundreds of thousands of jingling golden bells.
13.6他進去後四處觀看，看到毘盧遮那藏宮殿具有不可思議的景象：地板由水晶色製成，柱子由琉璃製成，牆壁由鑽石製成；宮殿用數百萬根純金製的塔頂進行裝飾，配備著由千種寶珠精華製成的圓形鏡子，用無數寶珠進行裝飾；宮殿排列著能令眾生喜心的寶珠，散佈著無數的寶珠網；還有數百萬個金色鈴鐺發出的悅耳聲音。
13.7He saw the maiden Maitrayaṇī, who had deep black eyes, deep black hair, and golden skin.
13.7他看到彌勒女，有著深邃烏黑的眼睛、深邃烏黑的頭髮，和金色的膚色。
13.8Sudhana bowed his head to the feet of the maiden Maitrayaṇī, circumambulated her, keeping her to his right, many hundreds of thousands of times, [F.389.a] and with his hands together in homage sat down before her.
13.8善財向彌勒女的雙足低眉頂禮，然後向右繞行她許多百千次，雙手合掌恭敬地坐在她的面前。
13.9Sudhana said, “Āryā, I have developed the aspiration for the highest, complete enlightenment, but I do not know how bodhisattvas should train in bodhisattva conduct and in what way they should practice it.
13.9善財說：「聖者，我已經生起了無上正等菩提的願，但我不知道菩薩應該如何修習菩薩行，以及應該用什麼方式來實踐它。」
13.10“Āryā, I have heard that you give instruction and teachings to bodhisattvas! I pray that you explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”
13.10「聖者，我聽說您為菩薩傳授教法！我懇求您為我說明菩薩應當如何在菩薩行中修習，以及應當如何去實踐它！」
13.11Maitrayaṇī said, “Noble one, look at the display of my residence!”
13.11彌勒女說：「賢聖啊，請看我住處的現相吧！」
Sudhana looked all around and saw in each wall, each pillar, each round mirror, each form, each shape, each precious jewel, each golden bell, each precious tree, each pore, and each string of jewels the images of the tathāgatas in all the realm of phenomena first developing their aspiration for enlightenment, their conduct and the scope of their prayers, the display of their setting forth, their manifestation of the attainment of buddhahood, their turning the wheel of the Dharma, and their demonstration of passing into nirvāṇa. What he saw from one object of perception he saw from all the objects of perception. For example, there appeared in a lake filled with water that was unpolluted and clear [F.389.b] the reflection of the sky, the sun, the moon, and the constellations of stars. In the same way, in every object of perception within the Vairocanagarbha palace appeared the reflections of all the tathāgatas present in the entire realm of phenomena as the result of the maiden Maitrayaṇī’s previous roots of merit.
善財看向四周，在每一堵牆、每一根柱子、每一面圓鏡、每一種形態、每一種形狀、每一顆寶石、每一口金鐘、每一棵寶樹、每一個毛孔，以及每一串寶珠中，都看到了如來在整個法界中的影像：最初發起菩提心、菩薩行與其願的景象，他們出發的展現、證得佛位的現相，以及他們轉法輪和示現入涅槃的景象。他從一個對境中所見的，也從所有對境中看到。譬如，在一個充滿純淨清澈水的湖中，會出現天空、太陽、月亮和星辰的倒影。同樣地，在毘盧遮那藏宮殿中的每一個對境裡，都出現了遍布整個法界中所有如來的倒影，這是因為彌勒女之前所種植的善根所致。
13.12When Sudhana had seen and remembered the features of this display of the vision of the buddhas, with his hands together in homage he looked at Maitrayaṇī’s face.
13.12善財看到並記住了這個佛的顯現景象的特徵後，合掌禮敬，抬頭看著彌勒女的面容。
13.13She said to him, “Noble one, I have attained the teaching of the gateway to the perfection of wisdom called the complete display. I sought this teaching of the gateway to the perfection of wisdom called the complete display from as many tathāgatas as there are grains of sand in three hundred and sixty million Ganges Rivers. Those tathāgatas, through making me enter various gateways, made me realize the teaching of the gateway to the perfection of wisdom called the complete display. What was taught by any one of them was not taught by another of them.”
13.13彌勒女說道：「賢聖，我已經證得了名為『完全顯現』的般若波羅蜜門這樣的教法。我曾向數量如三百六十億條恆河沙粒那麼多的如來尋求名為『完全顯現』的般若波羅蜜門這樣的教法。那些如來通過讓我進入各種不同的法門，使我證悟了名為『完全顯現』的般若波羅蜜門這樣的教法。任何一位如來所傳授的教法，都不是由另一位如來所傳授的。」
13.14Sudhana asked, “Āryā, what is the scope of this teaching of the gateway to the perfection of wisdom called the complete display?”
13.14善財問道："聖者，這個稱為圓滿顯現的般若波羅蜜法門的內涵範圍是什麼？"
Maitrayaṇī answered, “Noble one, having been made to face, reflect on, follow, practice, contemplate, approach, grasp, display, attain, adorn, and analyze this teaching of the gateway to the perfection of wisdom called the complete display, [F.390.a] there arose the power of retention called the complete gateways. Countless millions of Dharma gateways are present, are included, are manifest, are collected, and are arranged within the range of that power of retention.
彌勒女答道：「聖者，經過面對、思維、追隨、修習、觀察、趨近、把握、顯現、證得、莊嚴和分析這個稱為『完全顯現』的般若波羅蜜法門的教導，我獲得了一種稱為『完全法門』的陀羅尼力。無數百萬個法門在那個陀羅尼力的範圍內呈現、包含、顯現、匯集和排列著。」
13.15“There is the gateway to the buddha realms, the gateway to the buddhas, the gateway to the Dharma, the gateway to beings, the gateway to the past, the gateway to the future, the gateway to the present, the gateway to the highest state, the gateway to merit, the gateway to the accumulation of merit, the gateway to wisdom, the gateway to the accumulation of wisdom, the gateway to the forms of prayer, the gateway to conduct, the gateway to pure conduct, the gateway to the creation of conduct, the gateway to the perfection of conduct, the gateway to karma, the gateway to the illumination of karma, the gateway to the continuum of karma, the gateway to the creation of karma, the gateway to the range of karma, the gateway to the avoidance of bad karma, the gateway to the practice of good karma, the gateway to power over karma, the gateway to good behavior, the gateway to the adoption of good behavior, the gateway to samādhi, the gateway to engagement in samādhi, the gateway to the procedure of samādhi, the gateway to the range of samādhi, the gateway to arising from samādhi, the gateway to clairvoyance, the gateway to the ocean of the mind, the gateway to the processes of the mind, the gateway to the purification of the continuum of the mind, the gateway to illuminating the darkness of the mind, the gateway to clarifying the lake of the mind, the gateway to the arising of the mind, [F.390.b] the gateway to the activities of the mind, the gateway of the kleśas in beings, the gateway to the propensity for the kleśas, the gateway to the engagement of the kleśas, the gateway to aspiration, the gateway to the conduct of beings, the gateway to the different conducts of beings, the gateway to the creation of worlds, the gateway to the thoughts of beings, the gateway to the form of the conceptualizations of beings, the gateway to the directions, the gateway to the direction of the Dharma, the gateway to great compassion, the gateway to great love, the gateway to peace, the gateway to the path of speech, the gateway to ways, the gateway to following, the gateway to division, the gateway to unification, the gateway to the highest absence of impediments, the gateway to everything, the gateway to the Dharma of the buddhas, the gateway to the Dharma of the bodhisattvas, the gateway to the Dharma of the śrāvakas, the gateway to the Dharma of the pratyekabuddhas, the gateway to the Dharma of worldly beings, the gateway to the Dharma of the creation of worlds, the gateway to the Dharma of the destruction of worlds, the gateway to the Dharma of the presence of worlds, the gateway to pure world realms, the gateway to afflicted world realms, the gateway to pure and afflicted world realms, the gateway to solely afflicted world realms, the gateway to solely pure world realms, the gateway to entering the level world realms, the gateway to the sideways world realms, the gateway to the world realms of upside-down beings, the gateway to entering illusory manifestations, [F.391.a] the gateway to the continuum of world realms, the gateway to the conceptual identification of locations, the gateway to the minute being within the vast, the gateway to the vast being within the minute, the gateway to seeing the buddhas, the gateway to the different forms of the bodies of the buddhas, the gateway to the different nets of light rays of the buddhas, the gateway to the differentiation of the domains of speech of the buddhas, the gateway to the attainment of the wheels of Dharma of the buddhas, the gateway to the differentiation between the wheels of Dharma of the buddhas, the gateway to the meanings of the words in the wheels of Dharma of the buddhas, the gateway to the turning of the wheels of Dharma of the buddhas, the gateway to the actions of the buddhas, the gateway to the circles of followers of the buddhas, the gateway to the differentiation between the circles of followers of the buddhas, the gateway to entering the ocean of the circles of followers of the buddhas, the gateway to the radiance of the strengths of the buddhas, the gateway to the samādhis of the buddhas, the gateway to the miracles of the samādhis of the buddhas, the gateway to the conduct of the buddhas, the gateway to the blessings of the buddhas, the gateway to the emanations of the buddhas, the gateway to the minds of other beings being known by the buddhas, the gateway to the miraculous manifestations of the buddhas, the gateway to residing in Tuṣita, and so on up to the gateway of demonstrating passing into nirvāṇa, the gateway to the accomplishment of limitless benefit for beings, the gateway to the profound way of the Dharma, the gateway to the various ways of the Dharma, the gateway to the forms of the Dharma of the aspiration to enlightenment, [F.391.b] the gateway to the forms of the Dharma of the generation of the aspiration to enlightenment, the gateway to the forms of the Dharma of the accumulation of the aspiration to enlightenment, the gateway to the forms of prayer, the gateway to the forms of conduct, the gateway to the forms of clairvoyance, the gateway to the forms of setting forth, the gateway to the forms of pure retention, the gateway to the forms of the pure field of knowledge, the gateway to the forms of pure wisdom, the gateway to the forms of immeasurable enlightenment, and the gateway to the forms of pure remembrance.
13.15「有佛剎法門、諸佛法門、法法門、眾生法門、過去法門、未來法門、現在法門、最高境界法門、福德法門、福德積聚法門、智慧法門、智慧積聚法門、願的形式法門、行法門、清淨行法門、行的創造法門、戒波羅蜜法門、業法門、業的照明法門、業的相續法門、業的創造法門、業的範圍法門、避免惡業法門、善業實踐法門、業力掌控法門、善行法門、善行採納法門、三昧法門、三昧的參與法門、三昧的程序法門、三昧的範圍法門、從三昧而起法門、神通法門、心海法門、心的過程法門、心相續清淨法門、照亮心的黑暗法門、澄清心的湖泊法門、心的生起法門、心的活動法門、眾生煩惱法門、煩惱傾向法門、煩惱的參與法門、願法門、眾生行法門、眾生不同行法門、世界創造法門、眾生的思想法門、眾生概念形式法門、方向法門、法的方向法門、大悲心法門、大愛心法門、寂靜法門、言語之道法門、方式法門、隨從法門、區分法門、統一法門、最高無礙法門、一切法門、諸佛之法法門、菩薩之法法門、聲聞之法法門、辟支佛之法法門、世俗眾生之法法門、世界創造之法法門、世界毀滅之法法門、世界存在之法法門、清淨世界法門、有染世界法門、清淨與有染世界法門、純有染世界法門、純清淨世界法門、進入平正世界法門、橫向世界法門、倒懸眾生世界法門、進入幻相現法門、世界相續法門、位置概念識別法門、微細中見廣大法門、廣大中見微細法門、見諸佛法門、諸佛身體不同形式法門、諸佛光明網不同法門、諸佛言語境界區分法門、諸佛法輪證得法門、諸佛法輪區分法門、諸佛法輪言語意義法門、諸佛法輪轉動法門、諸佛的行為法門、諸佛眾集圓滿法門、諸佛眾集區分法門、進入諸佛眾集之海法門、諸佛力量光明法門、諸佛三昧法門、三昧神通法門、諸佛的行法門、諸佛加持法門、諸佛化身法門、諸佛知他心法門、諸佛神變法門、住兜率天法門，乃至示現涅槃法門、為眾生成就無量利益法門、法的深妙之道法門、法的種種之道法門、菩提心的法形式法門、菩提心生起的法形式法門、菩提心積聚的法形式法門、願的形式法門、行的形式法門、神通的形式法門、宣說的形式法門、清淨陀羅尼的形式法門、清淨知識淨土的形式法門、清淨智慧的形式法門、無量成佛的形式法門、清淨念的形式法門。」
13.16“However, noble one, I know only this teaching of the gateway to the perfection of wisdom called the complete display of memory. How could I know or describe the qualities of the bodhisattvas whose minds are as vast as the realm of space, whose understanding is as vast as the realm of phenomena, whose continuum is supported by an accumulation of merit, who follow a path that transcends the world, who do not engage with worldly qualities, who have attained the undimmed radiance of wisdom, who have comprehended the entire realm of Dharma free of darkness, who have an understanding that is as limitless as space, who have the eyes that follow every object of perception, who possess the essence of unimpeded radiance, who are skilled in differentiating the words and meaning of all the Dharma, who overpower without being overpowered by the world, who have a conduct that accords with the ways of worldly conduct, who do not commit any transgression in any of the worldly ways, who are dedicated to the benefit of all worlds, who are a support for all beings, who are skilled in the speech and behavior of all beings, who have the intention to dwell with all beings, who appear in whatever way they are wished to be perceived, and who have power over all the wheels of time. [F.392.a]
13.16「然而，聖者，我只懂得這個叫做『完全顯現』的般若波羅蜜法門的教導。我怎麼能夠了知或描述那些菩薩的功德呢？他們的心如虛空般廣大，他們的理解如法界般廣大，他們的相續由福德積聚所支持，他們遵循超越世俗的道路，他們不與世俗的性質相應，他們已獲得智慧不昏暗的光輝，他們已理解整個沒有黑暗的法界，他們的理解如空間般無限，他們具有追隨每一個感知對象的眼睛，他們擁有無礙光輝的本質，他們善於區分所有法的詞彙和意義，他們超越世界而不被世界所超越，他們的行為符合世俗行為的方式，他們在任何世俗方式中都不犯任何過失，他們致力於所有世界的利益，他們是所有眾生的依靠，他們善於所有眾生的言語和行為，他們有與所有眾生一起住的意圖，他們以任何人希望感知的方式顯現，以及他們擁有對所有時間輪的力量。」
13.17“Depart, noble one. In this southern region there is a land called Trinayana. There dwells a bhikṣu by the name of Sudarśana. Go to him and ask him, ‘How does a bodhisattva train in bodhisattva conduct? How does a bodhisattva practice it?’ ”
13.17「善男子，你去吧。在南方有一個叫三眼國的地方。那裡住著一位名叫善現的比丘。你去他那裡問他：『菩薩怎樣修學菩薩行？菩薩怎樣實踐它？』」
13.18Then Sudhana, the head merchant’s son, bowed his head to the feet of the maiden Maitrayaṇī, circumambulated the maiden Maitrayaṇī, keeping her to his right, many hundreds of thousands of times, and, looking back again and again, departed from the presence of the maiden Maitrayaṇī.
13.18然後善財商人之子向彌勒女頂禮，繞行彌勒女多百千次，恭敬地保持右繞，並且一再回顧，才離開彌勒女的面前。