Sudarśana
善現
14.1Sudhana, the head merchant’s son, contemplated the profound conduct of wisdom of the bodhisattvas, contemplated reaching the profound basis of the realm of phenomena, contemplated all profound subtle wisdom, contemplated the profound aspect of worldly conceptualization, contemplated the profound ground that is without creation, contemplated the profound ground of the stream of the mind, contemplated the profound ground of dependent origination, contemplated the profound true ground of nature, contemplated the profound true ground of the terminology of beings, contemplated the profound ground of the adorning array of the realm of phenomena, contemplated the profound ground of dependence on the processes of the body, and contemplated the profound ground of the various transformations of the body.
14.1善財，商人的兒子，思惟菩薩們深遠的智慧行，思惟到達法界深遠的基礎，思惟一切深遠微妙的智慧，思惟世俗概念化的深遠面相，思惟沒有創造的深遠地基，思惟心流的深遠地基，思惟緣起的深遠地基，思惟自然的深遠真實地基，思惟眾生術語的深遠真實地基，思惟法界莊嚴排列的深遠地基，思惟依賴身體過程的深遠地基，以及思惟身體各種變化的深遠地基。
14.2Eventually he arrived at the land of Trinayana. He searched for the bhikṣu Sudarśana throughout the land, throughout the towns, throughout the cities, throughout the marketplaces, throughout the villages, [F.392.b] throughout the cattle pens, throughout the ashrams of ṛṣis, throughout the regions and districts, throughout the banks of rivers, throughout mountain caves, and throughout great forests until he saw the bhikṣu Sudarśana inside a thick forest.
14.2最後他來到了三眼國。他在這片土地上、城鎮裡、城市裡、市集裡、村莊裡、牧場裡、仙人的道場裡、各個地區和行政區裡、河岸邊、山洞裡和廣大的森林裡搜尋比丘善現，直到他在一片茂密的森林裡看到了比丘善現。
14.3The bhikṣu Sudarśana was a young adult, handsome, good looking, and attractive. His deep black hair curled to the right. His head was like a parasol. There was an uṣṇīṣa on the crown of his head. His forehead was broad. His eyes were wide and deep black. His eyelashes were like the eyelashes of a cow. His nose was lovely, high, and prominent. His lips were the beautiful color of vermilion and perfectly proportioned. His teeth were even, without gaps, very white, and a full forty in number. He had jaws like a lion. His cheeks were full and wide. His eyebrows were long, beautiful, and curved like a bow. He had the mark of the ūrṇā hair the color of the moon. His earlobes were long and hung loosely. His face was bright and beautiful like the full moon. His throat was round and as beautiful as a conch. His heart area was adorned by the śrīvatsa. His upper body was like the upper body of a lion. His flesh between the shoulder blades was muscular. His shoulders were bulky and rounded. His arms were long. His fingers were webbed. His hands and feet were adorned by wheels. His hands and feet were soft, young, and thick. He had the seven prominences. His waist was slim like a vajra’s. His body was big and straight. His thighs were round. His penis was retracted into his body. His calves were like the calves of a female blackbuck. His fingers were long. The heels of his feet were wide. He had a halo a fathom in width. He was golden in color. Each of his body hairs was curled upward to the right. [F.393.a] He had the circular symmetry of a king banyan tree. He was adorned with the signs and features of a superior being. His eyes did not blink or waver. He remained in a state of mindfulness. He was like the Himalayas, the king of mountains, adorned with various grasses, forests, herbs, and vines. His intellect was vast. He had an invincible range and scope of wisdom. The display of the field of his voice was like thunder from the clouds. His mind was free of all vacillation, conceit, instability, or frivolity. He had an unalloyed range of wisdom. He had attained the illumination of the vast range of the wisdom of buddhahood. He was continuously motivated to ripen and guide all beings. He had developed the vast field of great compassion.
14.3比丘善現是一位年輕成年人，相貌英俊，容色好看，令人歡喜。他烏黑的頭髮向右捲曲。他的頭如同傘蓋。他的頭頂有肉髻。他的額頭寬闊。他的眼睛寬大而烏黑。他的睫毛如同母牛的睫毛。他的鼻子優美、高挺、突出。他的雙唇呈現美麗的朱紅色，比例完美。他的牙齒整齊、無縫隙、潔白光亮，共有四十顆。他的下巴如同獅子。他的兩頰飽滿寬闊。他的眉毛長而優美，彎曲如弓。他具有月色的白毫相。他的耳垂長而垂鬆。他的面容明亮美麗如同滿月。他的喉嚨圓潤，美麗如同海螺。他的心部裝飾著吉祥草紋。他的上身如同獅子的上身。他肩胛骨之間的肌肉發達。他的肩膀粗壯而渾圓。他的手臂長。他的手指間有膜相連。他的雙手和雙足裝飾著輪相。他的雙手和雙足柔軟、年輕、厚實。他具有七處隆起。他的腰部纖細如同金剛。他的身體高大而挺直。他的大腿渾圓。他的陰藏於身體內。他的小腿如同母梅花鹿的小腿。他的手指修長。他的腳跟寬闊。他具有一尋寬度的光輪。他的膚色呈現金色。他的每一根身毛向右捲曲。他具有菩提樹王的圓形對稱之美。他裝飾著上等者的標誌和特徵。他的眼睛不眨眼也不動搖。他保持在念的狀態中。他如同喜馬拉雅山，山中之王，裝飾著各種青草、森林、草藥和藤蔓。他的智慧寬廣無邊。他具有無可戰勝的智慧範圍和力量。他聲音領域的顯現如同雲中的雷聲。他的心遠離所有的搖晃、我慢、不穩定和輕浮。他具有純淨無雜的智慧範圍。他已經證得廣大的佛位智慧照明。他持續地被推動成熟和引導一切眾生。他已經開發出廣大的大悲心領域。
14.4He was dedicated to possessing the way of the Dharma of all the tathāgatas. He was dedicated to bringing the light of wisdom to all beings. He was mindful of the way of the tathāgatas. He was on the meditation walkway. He was walking neither too fast nor too slow, serenely and steadily. He was dressed like the Śuddhāvāsa devas.
14.4他致力於具備一切如來的法道。他致力於為眾生帶來智慧之光。他憶念著如來的法道。他在經行道上。他行走既不過快也不過慢，安詳而穩健。他的穿著如同淨居天一樣。
14.5He was encircled by devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, Śakra, Brahmā, the world guardians, humans, and nonhumans.
14.5他被天人、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、帝釋天、梵天、世間護者、人及非人所圍繞。
14.6When Sudarśana was going to change the direction in which he was walking, the devas of the directions turned the field of directions around. The devas of walking received his footsteps on precious lotuses. The devas who cause fire, who have unceasing disks of light, dispelled obscuring darkness. The devas of the forest of Jambudhvaja [F.393.b] sent down a rain of many flowers. The devas of the earth, who have the essence of stability, revealed many sources of jewels. The devas of the sky, who have the splendor of complete brightness, adorned the surface of the sky. The devas of the ocean, who are the source of splendor, scattered great precious jewels. The devas of Sumeru , who have the essence of stainlessness, placed their hands together and paid homage. The devas of the air, who have unimpeded power, spread breezes that scattered perfume, incense, and flowers. The devas of the night, with their bodies bedecked in jewelry, bowed down in homage. The devas of the daytime, who have the disk that always causes beings to wake were holding banners of precious jewels that illuminated the directions and standing in the sky in order to create light.
14.6當善現比丘改變經行的方向時，方位天人轉動了方位的領域。經行天人在寶蓮花上承接他的腳步。能生火的天人，具有不斷光盤者，驅散了遮蔽的黑暗。贍部洲森林的天人降下了許多花雨。大地天人，具有穩定的本質，顯現了許多寶石的源泉。虛空天人，具有圓滿光明的光輝，莊嚴了虛空的表面。海洋天人，是光輝的源泉，散落了許多寶珠。須彌天人，具有無垢的本質，合掌恭敬頂禮。風輪天人，具有無礙的力量，吹散了散發香氣、香和花朵的微風。夜間天人，身體被珠寶裝飾著，恭敬地禮拜。白天天人，具有總是使眾生覺醒的光盤，持著光輝四方的寶石幡，站在虛空中以創造光明。
14.7Sudhana, the head merchant’s son, approached the bhikṣu Sudarśana and bowed his head onto the surface of the bhikṣu Sudarśana’s feet, covered the surface of the bhikṣu Sudarśana’s feet with kisses, and wiped them well.
14.7善財（商人之子）走近比丘善現，將頭低下放在比丘善現的腳上，用嘴唇親吻比丘善現的腳，並仔細地為其擦拭。
14.8Then Sudhana sat down before the bhikṣu Sudarśana and with his hands placed together said, “Ārya, I am set on the highest, complete enlightenment and am seeking bodhisattva conduct.
14.8善財隨後在比丘善現面前坐下，合掌說道：「聖者，我立志追求無上正等菩提，現在正在尋求菩薩行。」
14.9“Ārya, I have heard that you give instruction and teachings to bodhisattvas! Explain to me how bodhisattvas should train in bodhisattva conduct and how they should practice it!”
14.9「聖者，我聽聞你為菩薩宣說教法！請為我解說菩薩應當如何修習菩薩行，以及應當如何實踐它！」
14.10The bhikṣu Sudarśana said, “Noble one, having reached adulthood, I am newly entered into the homeless life. [F.394.a]
14.10比丘善現說：「賢聖，我已成年，最近才出家進入無家的生活。
14.11“Noble one, I have in this one lifetime practiced celibacy before as many tathāgatas as there are grains of sand in thirty-eight Ganges Rivers. I practiced celibacy with some for a day and night. I practiced celibacy with some for seven days. I practiced celibacy with some for half a month. I practiced celibacy with some for a month. I practiced celibacy with some for a year. I practiced celibacy with some for a hundred years. I practiced celibacy with some for a thousand years. I practiced celibacy with some for a hundred thousand years. I practiced celibacy with some for ten million years. I practiced celibacy with some for a quintillion years. I practiced celibacy with some for an anabhilāpyānabhilāpyaparivarta of years. I practiced celibacy with some for an intermediate kalpa. I practiced celibacy with some for half a kalpa. I practiced celibacy with some for a kalpa. I heard the Dharma from all those tathāgatas and received their instructions and teachings.
14.11「賢聖，我在這一生中，在如來前修持梵行，其數量如同三十八條恆河的沙粒一樣眾多。我有些在某些如來前修持梵行一天一夜，有些修持七天，有些修持半個月，有些修持一個月，有些修持一年，有些修持一百年，有些修持一千年，有些修持十萬年，有些修持一千萬年，有些修持不可說不可說轉年，有些修持中劫，有些修持半劫，有些修持一劫。我從所有那些如來聞法，並且接受了他們的教導和開示。」
14.12“I have purified an array of prayers. I have purified the field of conduct that enters the range of realization.
14.12我已經淨化了願的陣列。我已經淨化了進入證悟範圍的行的領域。
“I have completed an ocean of the perfections. I have perceived the miraculous manifestations of complete buddhahood. I have held their wheels of Dharma each distinct from another.
"我圓滿了無邊的波羅蜜。我領受了圓滿佛位的神變。我受持了他們各各不同的法輪。"
14.13“I have realized the equality of their strengths. I have held their teachings for as long as their Dharma remained.
14.13「我已經證悟了他們的力的平等性。我受持了他們的教法，直到他們的法住世。」
“I have accomplished, through the power of the accomplishment of the samādhi of the field of prayer, the previous prayers of all those tathāgatas for the purification of my own buddha realm. [F.394.b]
"我通過成就祈願界三昧的力量，圓滿了一切如來先前的願，用來清淨我自己的佛國土。"
14.14“I have accomplished, through the power of entering the samādhi of entering all conducts, the past practice of bodhisattva conduct by all those tathāgatas for the purification of my own conduct.
14.14"我通過進入一切行三昧的力量，成就了所有那些如來為清淨我自己的行而進行的菩薩行的過去修行。"
“I have accomplished, through the power of setting forth on completely good conduct, the pure perfections of all those tathāgatas.
「我已經通過實踐善行的力量，成就了所有那些如來的清淨波羅蜜。」
14.15“Moreover, noble one, because of the gateway of the perfectly observant wisdom, while I am walking on this meditation walkway there come toward me the gateways of the continuums of all directions.
14.15「而且，賢聖，因為完全觀察的智慧之門，當我在這經行道上行走時，來自所有方向的世界相續之門向我而來。」
14.16“Through the arising of a single aspiration, the gateways of the continuums of all world realms are moving further away in order to purify the transcendence of an anabhilāpyānabhilāpyaparivarta of world realms through the power of accomplishing great prayers.
14.16「通過一個願心的生起，所有世界的相續之門正在遠離，為了通過成就偉大願力的力量來清淨不可說不可說轉世界的超越。」
14.17“In one instant of mind, through the power of accomplishing the bodhisattva’s completely good conduct and prayers, I directly perceive an anabhilāpyānabhilāpyaparivarta of gateways of the ways of conduct among beings in order to complete the wisdoms of the ten strengths.
14.17「我在一念之間，通過成就菩薩善行和願的力量，直接證得不可說不可說轉的眾生行為方式的門徑，以便圓滿十力的智慧。」
14.18“Through the arising of a single aspiration, through the power of accomplishing the prayers to make offerings to past and future buddhas, I directly perceive the vision of an anabhilāpyānabhilāpyaparivarta of buddha realms in order to make offerings to, serve, and honor tathāgatas as numerous as the atoms in an anabhilāpyānabhilāpyaparivarta of buddha realms. [F.395.a]
14.18「通過單一願心的生起，通過圓滿為過去和未來諸佛供養的願力，我直接領悟到不可說不可說轉佛剎的異象，以便能夠向數量如同不可說不可說轉佛剎中微塵般眾多的如來供養、侍奉和尊敬。」
14.19“Through the arising of a single aspiration, there falls rain from the clouds of Dharma of an anabhilāpyānabhilāpyaparivarta of tathāgatas through the power of accomplishing the prayers for the mental retention of holding the Dharma wheels that follow countless ways of the Dharma.
14.19「透過單一願心的生起，藉由成就用於持守法輪、隨無數法之方式的法之心念陀羅尼願力的功德，從不可說不可說轉如來的法雨雲中降落法雨。」
14.20“Through the arising of a single aspiration, through the power of the accomplishment of the prayers to fulfill the bodhisattva conduct that are like magical illusions, I directly perceive the ocean of the conduct of an anabhilāpyānabhilāpyaparivarta of bodhisattvas in order to purify all fields of conduct.
14.20「通過單一願心的生起，通過成就菩薩行如幻化之願的力量，我直接覺知不可說不可說轉菩薩們的行為之海洋，以淨化一切行為的領域。」
14.21“Through the arising of a single aspiration, through the power of the accomplishment of the prayer to concentrate all the fields of samādhi through a single samādhi, I directly perceive the ocean of an anabhilāpyānabhilāpyaparivarta of samādhis in order to purify all fields of samādhi.
14.21「通過單一願心的生起，通過成就祈願的力量來將所有三昧界集中在單一三昧中，我直接證悟不可說不可說轉三昧的大海，為了淨化所有三昧界。」
14.22“Through the arising of a single aspiration, through the power of the accomplishment of the prayer to attain the power of the highest mindfulness, I directly perceive the ocean of an anabhilāpyānabhilāpyaparivarta of powers in order to manifest all the wheels of the powers and the wheels of time.
14.22「透過單一願心的生起，藉由成就最高念力的願之功德，我直接證知不可說不可說轉力的大海，以便顯現一切力的法輪與時輪。」
14.23“Through the arising of a single aspiration, through the power of the accomplishment of the prayer for the end of endless beings, I directly perceive an anabhilāpyānabhilāpyaparivarta of wheels of time in order to turn the wheels of Dharma in all times.
14.23「通過單一願心的生起，通過完成為了無盡眾生之終結的願而獲得的成就的力量，我直接知覺不可說不可說轉的時輪，以便在一切時間中轉動法的輪。」
14.24“Through the arising of a single aspiration, through the power of the accomplishment of the prayer for the light of the wisdom of realization, I directly perceive an anabhilāpyānabhilāpyaparivarta of oceans of all three times in order to establish the three times in all world realms in a single time. [F.395.b]
14.24「通過單一願望的生起，通過成就祈願之力而獲得證悟智慧之光，我直接認知不可說不可說轉的一切三世海洋，以便在單一時間內於一切世界建立三世。」
14.25“However, noble one, I know only this bodhisattva liberation called the never-extinguished lamp of wisdom. How could I know or describe the qualities of the bodhisattvas whose aspiration is like a vajra; who have been born into the family that is the family of all the tathāgatas; who have the power of unceasing life; who have a lamp of wisdom that is never extinguished; who have indestructible, unbreakable bodies; who have accomplished a physical form that is like an illusion; who have bodies that have the limbs and smaller physical parts that accord with being phenomena dependent on causes; who have bodies that are perceived in accordance with the wishes of beings; who demonstrate forms, bodies, colors, shapes, and circumferences that are like those of all beings; who have bodies that are unharmed by burning embers, flames, poison, or weapons; whose bodies are as hard as vajras and as invincible as the Cakravāla mountain range; who make the power of all māras and adversaries ineffective; who resemble a mountain of Jambu River gold; who have bodies that are superior to those of all beings; who are perceived as a refuge by all beings; who are perceived and heard from all sides; who are looked up to with admiration by all beings; who are the source of the clouds of all the Dharma; who illuminate every direction; who appear beautiful as a result of destroying the mountains of obscurations; who appear as supreme heroes because they defeat all the roots of demerit; who are a joy to see because they originate from vast roots of merit; and who are as rare as fig flowers?”
14.25「然而，賢聖啊，我只知道這個稱為永不熄滅的智慧燈的菩薩解脫。我怎麼能知道或描述那些菩薩的功德呢？他們的願如金剛一般；他們生於所有如來的家族中；他們具有不斷生命的力量；他們擁有永不熄滅的智慧燈；他們的身體堅實不壞、堅不可摧；他們成就了如幻般的身體；他們的身體具有與緣起法界相應的肢體和細微部分；他們的身體按照眾生的願望而被感知；他們示現的形態、身體、顏色、形狀和周圍都如同所有眾生的樣子；他們的身體不受燃火、烈焰、毒藥或武器所傷；他們的身體如金剛一樣堅硬，如鐵圍山一樣無敵；他們使所有魔和對手的力量失去作用；他們如閻浮檀金的山一般；他們的身體勝於所有眾生；他們被所有眾生視為皈依；他們從四面八方被感知和聽聞；他們被所有眾生仰慕讚歎；他們是所有法的雲彩之源；他們照亮每個方向；他們因摧毀障礙的山而顯現美麗；他們因戰勝所有惡根而顯現為至高的英雄；他們因源於廣大的善根而令人歡喜；他們像無花果花一樣稀罕？」
14.26“Depart, noble one. In this southern region there is a city called Sumukha in the land called Śramaṇamaṇḍala. [F.396.a]
14.26「善男子，你去吧。在南方有一個地方叫沙門聚落，那裡有一座城市叫蘇摩提城。[F.396.a]」
“There dwells a boy by the name of Indriyeśvara. Go to him and ask him, ‘How does a bodhisattva train in bodhisattva conduct? How does a bodhisattva practice it?’ ”
「那裡住著一位名叫根自在的少年。你去問他：『菩薩如何修學菩薩行？菩薩如何實踐它？』」
14.27Sudhana, the head merchant’s son, was dedicated to the pure prowess and practice of the bodhisattvas. His mind was illuminated by the light of the power of the bodhisattvas. In his heart he had mastered the unconquerable fortitude of the bodhisattvas. His mind was indefatigable because of the excellent armor of the resolution of the bodhisattvas. He was dedicated to the stability and vastness of the resolute aspiration of the bodhisattvas. He had the aspiration to possess all the rain from the clouds of bodhisattva conduct. He had the continuity of never having enough of the rain from the clouds of Dharma of the bodhisattvas. He had the aspiration directed toward realizing all the qualities of the bodhisattvas. He longed to send himself to be the embodiment of the charioteers for all beings. He longed to lead beings out beyond the great forest of saṃsāra. He never had enough of gazing upon, listening to, and honoring kalyāṇamitras. He had developed an immeasurable veneration for the Dharma.
14.27善財是商人的兒子，他一心投入菩薩的清淨威能和修行。他的心被菩薩威力的光明所照亮。他在心中掌握了菩薩不可征服的堅毅。由於菩薩願心決志的優質盔甲，他的心不知疲倦。他投入菩薩堅定願心的穩定與廣大。他渴望擁有菩薩行的法雨雲中降下的一切甘霖。他對菩薩法的雨雲從不厭足，具有相續不斷的渴求。他的願心指向實現菩薩一切功德。他渴望將自己化身為一切眾生的車夫。他渴望引導眾生超越輪迴的大森林。他對觀看、聆聽善知識和恭敬善知識永不厭足。他對法發展了無量的恭敬。
14.28Sudhana, the head merchant’s son, bowed his head to the feet of the bhikṣu Sudarśana, circumambulated the bhikṣu Sudarśana many hundreds of thousands of times, keeping him to his right, and, looking back again and again, departed from the presence of the bhikṣu Sudarśana. [B1] [V38] [F.1.b]
14.28善財商人之子向比丘善現的足下頂禮，繞行比丘善現許多百千次，保持在他的右側，一再回頭觀看，然後從比丘善現的面前離開。