Samantanetra
普眼
19.1Sudhana, the head merchant’s son, had perceived the visions of infinite buddhas. He had attained the companionship of infinite bodhisattvas. [F.19.b] He had been illuminated by the infinite ways of the paths of the bodhisattvas. His mind had certainty through being saturated by the infinite ways of the Dharma of the bodhisattvas. He purified the path of the infinite motivations of the bodhisattvas. He had attained the brilliance of the infinite faculties of the bodhisattvas. He dwelled in the infinite aspirations of the bodhisattvas. His mind followed the example of the infinite conduct of the bodhisattvas. He possessed the banner of the infinite invincibility of the bodhisattvas. He possessed the movement of the infinite light of wisdom of the bodhisattvas. He had attained the infinite illumination of the Dharma of the bodhisattvas.
19.1善財這位商人之子，已經見到了無量佛的景象。他已經獲得了無量菩薩的伴隨。他已經被菩薩道的無量方式所照亮。他的心意通過被菩薩法的無量方式所浸潤而獲得確定。他淨化了菩薩無量發心的道路。他已經獲得了菩薩無量根的光輝。他安住於菩薩無量願之中。他的心意遵循菩薩無量行的範例。他擁有菩薩無量無敵性的幡。他擁有菩薩無量智慧光的運動。他已經獲得了菩薩法的無量照明。
19.2Sudhana eventually arrived in the land of Vetramūlaka, and he searched everywhere for the town of Samantamukha, unwearyingly, fearlessly, and with unflagging diligence and an inviolable determination. He searched in the principal and intermediate directions, the districts and subdistricts, high and low, up and down. He never forgot the instructions of the kalyāṇamitras, always keeping the perfect conduct of the kalyāṇamitras in his heart, possessing the faculties that were all observant, devoid of all carelessness, his eyes and his ears never distracted.
19.2善財最終來到了竹根國，他為了尋找普門城而到處搜尋，不知疲倦、無所畏懼，以精進不衰和堅定不移的決心進行搜尋。他在主要方向和中間方向、各個地區和次級地區、高處和低處、上方和下方都進行了搜尋。他從未忘記善知識的教導，始終將善知識的完美行為銘記在心，具備了時刻警惕的根，遠離了所有的放逸，眼睛和耳朵從未分散過注意力。
19.3Having searched everywhere, Sudhana finally saw, in the center of the land of Vetramūlaka, the town of Samantamukha. It was a town with ten thousand marketplaces. It was excellently built. It was encircled by a strong wall that was very high. It was beautified by having eight crossroads.
19.3善財經過四處尋找，最後在竹根國的中央看到了普門城。這座城有一萬個商市。城建得非常優美。城的周圍有一道非常高的堅固城牆圍繞。城內有八條大道使得城市更加美麗。
19.4In the middle of the town, Sudhana, the head merchant’s son, saw the perfume seller Samantanetra in a perfume shop. [F.20.a] He approached the perfume seller Samantanetra, bowed his head to Samantanetra’s feet, and sat down before him. With his hands together in homage, he said, “Ārya, 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.”
19.4善財商人之子在城鎮中央看到賣香的普眼在香店裡。他走近賣香的普眼，向普眼的腳低頭禮敬，在普眼面前坐下。雙手合十恭敬地說：「聖者，我已經發起了無上正等菩提的願心，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。」
Samantanetra said, “Noble one, it is excellent, excellent that you have developed the aspiration for the highest, complete enlightenment.
普眼說：「賢聖啊，你發起了無上正等菩提的願心，這真是太好了，太好了。」
19.5“Noble one, I know the illnesses of all beings: those that come from air, those that come from bile, those that come from phlegm, those that come from their balance being disturbed, those that come from harm by others, and those that come from nonhuman beings, from drinking poison, from the effects of various mantras, weapons, and vetālas, from the agitation of water, and from various fears and terrors. I know them all. I also know how to cure all those illnesses. I know oiling, emetics, purgatives, enemas, bloodletting, inhalations, sweating, compresses, unguents, massaging, antidotes, exorcisms, nourishment, bathing, resting, causing growth, purifying the complexion, and increasing strength.
19.5「賢聖，我知道一切眾生的疾病：那些來自風的疾病、來自膽汁的疾病、來自痰的疾病、那些來自體液失調的疾病、來自他人傷害的疾病，以及來自非人、飲毒、各種真言、武器和毘舍遮的影響、水的擾亂，以及各種恐懼和驚嚇的疾病。我都知道。我也知道如何治療所有這些疾病。我知道油療、催吐、瀉藥、灌腸、放血、吸入、發汗、熱敷、膏油、按摩、解毒、驅邪、營養補給、沐浴、休息、促進生長、淨化膚色和增長力量。」
19.6“Noble one, I cure all the illnesses of all the beings who come to me from the ten directions. When I have healed them, I have them bathed, their bodies anointed with unguents, their limbs adorned with jewelry, and their bodies dressed in clothes; I satisfy them with foods that have various kinds of excellent flavors [F.20.b] and make them fortunate with immeasurable wealth.
19.6「賢聖，我治癒從十方前來見我的所有眾生的一切疾病。當我治癒他們後，我讓他們沐浴，用油膏塗抹他們的身體，用珠寶裝飾他們的四肢，用衣服為他們穿著；我用具有各種美妙滋味的食物使他們滿足，用無量的財富使他們獲得福報。」
19.7“Afterward I teach them the Dharma so that through being taught impurity they will eliminate desire.
19.7「之後我為他們說法，使他們通過觀想不淨而消除貪欲。」
“I teach them the Dharma so that through the praising of love they will eliminate anger.
「我教導他們法，使他們通過讚歎慈心而消除瞋恚。」
19.8“I teach them the Dharma so that through the teaching of the particular categories of phenomena they will eliminate ignorance.
19.8「我教導他們法，使他們通過對法界各個類別的教導而消除無明。」
“I teach them the Dharma so that through the teaching of the gateways to the ways of special realizations they will eliminate the conduct that comes from all kleśas equally.
「我為他們開示法，通過教導特殊證悟的方式之門，使他們消除源自所有煩惱平等而來的行為。」
19.9“I elucidate for them the cause for the arising of the aspiration for enlightenment by relating to them descriptions of the phenomena that are the qualities of the buddhas.
19.9我為他們闡明菩提心生起的原因，向他們講述佛的功德所具有的法界的描述。
“I teach them the cause for the arising of great compassion by teaching them the immeasurable sufferings of saṃsāra.
「我通過向他們開示輪迴中難以估量的苦難，來教導他們生起大悲心的原因。」
19.10“I teach them the cause for the arising and attainment of measureless qualities by praising the gathering of a vast accumulation of merit and wisdom.
19.10「我通過讚頌廣大的福德和智慧積累，來為他們講說無量功德生起和成就的因。」
“I teach them the cause for the arising of Mahāyāna prayers by teaching them how all beings should be ripened and guided.
「我通過教導如何令一切眾生成熟和引導他們，來教導他們大乘願的生起之因。」
19.11“I teach them the cause for the arising and attainment of the completely good conduct of the bodhisattva by explaining the vast net of their conduct of dwelling in all buddha realms and all kalpas.
19.11"我教導他們善行菩薩完全善良的行為的產生和成就的因，通過解釋他們住於所有佛國土和所有劫中的廣大行為網。"
“I teach them the cause for the arising and attainment of a buddha’s body adorned with the signs and features of a great being by praising the perfection of generosity.
「我通過讚歎布施波羅蜜，教導眾生證得用大人相莊嚴的佛身的因。」
19.12“I teach them the cause for the arising and attainment of the pure tathāgata’s body that can be anywhere by describing the perfection of good conduct.
19.12「我通過闡述持戒波羅蜜，教導他們如來清淨身體遍佈一切處的生起與證得的原因。」
“I teach them the cause for the arising and attainment of the tathāgata’s body with its inconceivable, pure color by describing the perfection of patience. I teach them the cause for the arising and attainment of the tathāgata’s invincible body by describing the perfection of diligence. [F.21.a]
「我藉由闡述忍波羅蜜，為他們開示如來具有不可思議、清淨色身的因與成就。我藉由闡述精進波羅蜜，為他們開示如來無敵身的因與成就。」
19.13“I teach them the cause for the arising and attainment of the tathāgata’s pure body, which is unsurpassable and overwhelming, by describing the perfection of meditation.
19.13「我通過描述禪定波羅蜜，為他們宣說如來清淨身體的生起與證得之因，這個身體是無上的、具有壓倒一切力量的。」
“I teach the pure Dharma body by describing the perfection of wisdom.
「我通過講說般若波羅蜜，教導清淨的法身。」
19.14“I teach the pure and pristine body manifesting to all beings by describing the perfection of skillful method.
19.14「我通過描述善巧方便波羅蜜來教導示現於一切眾生的清淨無垢身。」
“I teach the pure body that accompanies the minds of beings during all kalpas by describing the perfection of prayer.
「我通過描述願波羅蜜，教導在所有劫中伴隨眾生心念的清淨身。」
19.15“I teach the pure bodies that arise in all buddha realms by describing the perfection of strength.
19.15「我藉由描述力波羅蜜來教導在一切佛剎中顯現的清淨色身。」
“I teach the pure bodies that satisfy all beings in accordance with their wishes by describing the perfection of knowledge.
"我以知波羅蜜來說法，教導清淨的身相，能夠滿足一切眾生，應合他們的心願。"
19.16“I teach the pure body that is the highest goodness by describing the rejection of all bad qualities.
19.16「我藉著闡述捨棄一切惡質的方式，宣說純淨的身體乃是最高的善。」
19.17“In that way, those comprise the generosity of giving the Dharma. I also support them by distributing an accumulation of endless wealth and jewels.
19.17「就這樣，那些構成了布施法的布施。我還通過分配無盡的財富和寶珠的積累來支持他們。」
19.18“Noble one, I also know about all perfumes, incenses, aromas, infusions, ointments, and their combinations.
19.18「賢聖啊，我也了知一切香、香氣、香水、浸液、膏油，以及它們的各種配合。」
19.19“In that way, I know all combinations of perfumes: kings of perfumes such as sesame, kings of perfumes such as chaste tree, kings of perfumes such as ajivāti, kings of perfumes such as vibodhana, kings of perfumes such as aruṇavati, kings of perfumes such as yellow sandalwood, kings of perfumes such as uragasāra sandalwood, kings of perfumes such as cloud agarwood, and kings of perfumes such as akṣobhyendriya. [F.21.b]
19.19「就這樣，我知道所有香料的組合：香王如芝麻、香王如貞潔樹、香王如阿吉瓦地、香王如毗波地、香王如阿魯那婆地、香王如黃檀、香王如鬱金香檀木、香王如雲沉香、香王如阿修波因陀利耶。」
19.20“Also, noble one, I know the kind of perfume that will satisfy all beings and through which one sees, makes offering to, and honors the buddhas anywhere.
19.20「而且，賢聖，我知道一種香，它能滿足所有眾生，透過它人們可以見到佛、對佛做供養、尊敬到任何地方的佛。」
19.21“Noble one, through this kind of perfume that will satisfy all beings and through which one sees, makes offering to, and honors the buddhas anywhere, all of my wishes are fulfilled. Through its power I manifest clouds of adornments that will protect all beings. In that way, I manifest clouds of perfume that form aerial palaces and so on, up to clouds of adornments that venerate and make offerings to all the tathāgatas.
19.21賢聖，透過這種能夠滿足一切眾生、藉此可以見到、供養和尊敬任何處佛陀的香氣，我的所有願望都能圓滿。透過它的力量，我顯現出能保護一切眾生的莊嚴雲。如此，我顯現出形成空中宮殿等的香雲，乃至顯現出尊敬和供養一切如來的莊嚴雲。
19.22“Thus, noble one, when I wish to make offerings to the tathāgatas, then from this form of perfume that will satisfy all beings and through which one sees, makes offering to, and honors the buddhas anywhere, I manifest clouds of perfume that form countless kūṭāgāras, and throughout the realm of phenomena I manifest clouds of perfume in the form of kūṭāgāras that adorn the assemblies of the followers of the tathāgatas present throughout the realm of phenomena in the ten directions.
19.22「賢聖啊，這樣地，當我想要供養如來時，從這種能滿足一切眾生、透過它能見到佛、供養佛、尊敬佛的香氣形態，我就顯現出無數講堂形狀的香氣雲，並且遍滿整個法界，我顯現出講堂形狀的香氣雲來莊嚴遍在於法界十方的如來弟子眾會。」
19.23“All the pure buddha realms become adorned by clouds, an adornment of clouds as palaces of perfume, an adornment of clouds as walls of perfume, an adornment of clouds as ornamental roofs of perfume, an adornment of clouds as toraṇas of perfume, an adornment of clouds as windows of perfume, an adornment of clouds as balconies of perfume, an adornment of clouds as a crescent moon of perfume, an adornment of clouds as parasols of perfume, an adornment of clouds as erected banners of perfume, an adornment of clouds as flags of perfume, an adornment of clouds as canopies of perfume, an adornment of clouds as nets of strings of beads of perfume, [F.22.a] an adornment of clouds as lights of perfume, an adornment of clouds as a display of the stainless radiances of perfume, and an adornment of rain from clouds of all perfume.
19.23「所有清淨的佛國土都被香雲所莊嚴，香宮殿的香雲莊嚴，香牆壁的香雲莊嚴，香屋頂的香雲莊嚴，香門的香雲莊嚴，香窗戶的香雲莊嚴，香陽臺的香雲莊嚴，香新月的香雲莊嚴，香傘蓋的香雲莊嚴，香豎立幡旗的香雲莊嚴，香旗幡的香雲莊嚴，香華蓋的香雲莊嚴，香珠寶絲網的香雲莊嚴，香燈光的香雲莊嚴，香無垢光輝展現的香雲莊嚴，以及所有香雨的香雲莊嚴。」
19.24“Noble one, I know only this Dharma gateway called the forms of perfume that satisfy all beings and through which in every way one sees, makes offerings to, and honors the buddhas. How could I know the conduct or describe the qualities of the bodhisattvas who are like kings of medicine, who are beneficial to see, who are beneficial to be with, who are beneficial to think of, whose self-discipline is beneficial to follow, whose names are beneficial to hear, the mere sight of whom causes the kleśas of all beings to cease, the mere sight of whom causes beings to turn away from the existences in the lower realms, the mere sight of whom causes all beings to gain the opportunity to receive the Buddhadharma, the mere sight of whom causes the mass of suffering of beings to end, the mere sight of whom causes all beings to be free of the fear of all the existences in saṃsāra, the mere sight of whom causes all beings to be resolute in going in the direction of omniscience and therefore attain fearlessness, the mere sight of whom causes beings not to fall into the crevasse or chasm of old age and death, and the mere sight of whom causes beings to rest in the equality of the realm of phenomena and therefore attain the bliss of nirvāṇa?
19.24「賢聖，我只知道這個叫做香氣形式的法門，它能滿足所有眾生，並且藉由它，人們在各種方式上都能見到佛、供養佛、尊敬佛。我怎能知道那些如藥王般的菩薩的行為呢？那些菩薩見到他們是有益的，與他們在一起是有益的，思念他們是有益的，跟隨他們的持戒是有益的，聽聞他們的名號是有益的。僅僅見到他們就能使所有眾生的煩惱消除，僅僅見到他們就能使眾生遠離三惡趣的存在，僅僅見到他們就能使所有眾生獲得接受佛法的機會，僅僅見到他們就能使眾生的苦難消滅，僅僅見到他們就能使所有眾生免除對輪迴中一切存在的恐懼，僅僅見到他們就能使眾生堅定地朝向一切智的方向前進，因此獲得無畏，僅僅見到他們就能使眾生不會墮入老死的裂隙與深淵，僅僅見到他們就能使眾生安住於法界的平等，因此獲得涅槃的喜樂？我怎能描述這樣的菩薩的功德呢？」
19.25“Depart, noble one. In this southern region there is a town called Tāladhvaja. There dwells a king by the name of Anala. Go to him and ask him, ‘How should a bodhisattva train in bodhisattva conduct? How should a bodhisattva practice it?’ ”
19.25「善財，你去吧。在這南方有一個名叫棕櫚幢城的城鎮。那裡住著一位名叫無熱的國王。你去到他那裡，問他說：『菩薩應該怎樣學習菩薩行？菩薩應該怎樣去修行它？』」
19.26Then Sudhana, the head merchant’s son, bowed his head to the feet of the perfume-seller head merchant Samantanetra, [F.22.b] circumambulated the perfume-seller head merchant Samantanetra many hundreds of thousands of times, keeping him to his right, and, looking back again and again, departed from the perfume-seller head merchant Samantanetra.
19.26然後善財商人之子向香販商人普眼低頭頂禮雙足，繞行香販商人普眼許多百千次，恭敬地保持在他的右側，並一再回頭瞻望，離開了香販商人普眼。