Approaching the Seat of Awakening
靠近菩提座
19.1Monks, when the Bodhisattva bathed in the Nairañjanā River and enjoyed a meal, his physical strength came back to him. With a triumphant gait, he now began the walk toward the great Bodhi tree. This tree was the king of trees and was found at a place characterized by sixteen unique features.
19.1比丘們，當菩薩在尼連禪河中洗浴並享用了一頓飯食後，他的體力恢復了。他以勝利的步伐開始朝著偉大的菩提樹走去。這棵樹是樹王，位於具有十六種獨特特徵的地方。
19.2He walked with the gait of a great being. It was an undisturbed gait, a gait of the nāga Indrayaṣṭi, a steadfast gait, a gait as stable as Mount Meru, the king of mountains. He walked in a straight line without stumbling, not too fast and not too slow, without stomping heavily or dragging his feet. It was a graceful stride, a stainless stride, a beautiful stride, a stride free from anger, a stride free from delusion, and a stride free from attachment. It was the stride of a lion, the stride of the king of swans, the stride of the king of elephants, the stride of Nārāyaṇa, the stride that floats above the surface, the stride that leaves an impression of a thousand-spoked wheel on the ground, the stride of he whose fingers are connected through a web and who has copper-colored nails, the stride that makes the earth resound, and the stride that crushes the king of the mountains.
19.2他以大士的步伐而行。這是一種不動搖的步伐，是龍王因陀羅八足龍王的步伐，是堅定的步伐，如同須彌山（諸山之王）般穩固的步伐。他筆直而行，不會跌倒，既不匆匆急走，也不緩慢拖沓，既不用力跺腳，也不拖曳雙足。這是優雅的步伐，無垢的步伐，美好的步伐，遠離瞋恚的步伐，遠離癡迷的步伐，遠離執著的步伐。這是獅子的步伐，是天鵝之王的步伐，是象王的步伐，是那羅延天的步伐，是凌空而行的步伐，是在大地上留下千輻輪印跡的步伐，是指間相連並具有銅色指甲者的步伐，是使大地為之共鳴的步伐，以及是踏碎諸山之王的步伐。
19.3He walked with the stride of someone whose feet level off the terrain, be it sloping up or sloping down, the stride that leads sentient beings to happy rebirths through contact with the light rays that emerge from the web between his fingers, the stride that walks upon stainless lotuses, the stride that proceeds from previous wholesome actions, the stride of the previous buddha-lions, [F.134.b] and the stride that proceeds from a stable and indestructible diamond-like intention. [273] He had a stride that destroys all lower realms and all miserable existences, a stride that brings happiness to all beings, a stride that points out the path to liberation, a stride that renders powerless the strength of demons, a stride that suppresses evil opponents with their doctrines, a stride that removes the cataract of darkness and disturbing emotions, and a stride that undoes the workings of cyclic existence.
19.3他用雙足踏平地面的步履行走，無論地勢上升或下降，他的步履都能平整地通過。這種步履通過從他手指間網狀物發出的光明，引導眾生走向幸福的再生。他踏著無垢的蓮花而行，他的步履源於先前的善業，這是前世諸佛獅子的步履，他的步履來自穩定而不可摧毀、金剛般的心念。他的步履摧毀了所有惡道和所有痛苦的存在，他的步履為一切有情帶來幸福，他的步履指出了解脫之路，他的步履使魔的力量失去力量，他的步履以其教法壓制邪惡的對手，他的步履去除了黑暗和煩惱的障蔽，他的步履消除了輪迴的運作。
19.4He walked with a gait that outshines Śakra, Brahmā, Maheśvara, and the world protectors. His stride was that of the single lord of the great trichiliocosm, the spontaneous stride that cannot be overpowered, the stride that actualizes the attainment of omniscient wisdom, the stride of mindfulness and insight, the stride that leads to a happy rebirth, the stride that pacifies old age and death, the stride of stainless peace, the stride that leads to the city of nirvāṇa, which is auspicious, stainless, and free from fear. With such a stride the Bodhisattva set out for the seat of awakening.
19.4比丘們，菩薩以超越釋提桓因、梵天、大自在天和世界保護者的步伐前行。他的步伐是大千世界唯一的主宰者之步，是不可被克服的自然生起之步，是實現一切智的步伐，是念和觀的步伐，是導向快樂再生的步伐，是止息老死的步伐，是無垢寂靜的步伐，是導向涅槃城的步伐，涅槃城是吉祥的、無垢的、遠離恐懼的。菩薩以這樣的步伐出發前往菩提座。
19.5Monks, on the stretch between the Nairañjanā River and the seat of awakening, the gods of wind clouds swept the road for the Bodhisattva, while the gods of rain clouds sprinkled his path with scented water, and scattered flowers along the way. At that point all the trees in this world of the great trichiliocosm bent their crowns toward the seat of awakening. All the children who had been born on that very day now slept with their heads toward the seat of awakening. Likewise all the mountains that exist in this world of the great trichiliocosm, such as Mount Meru, bowed toward the seat of awakening.
19.5比丘們，在尼連禪河到菩提座之間的路上，風雲天神為菩薩掃清道路，而雨雲天神用香水灑濕他的路徑，沿途撒下鮮花。在那時，這個大千世界中所有的樹木都彎曲它們的樹冠朝向菩提座。所有在那一天出生的孩子們現在都睡著了，他們的頭朝向菩提座。同樣地，這個大千世界中存在的所有山嶽，例如須彌山，都朝向菩提座敬禮。
19.6All the way from the Nairañjanā River to the seat of awakening, the road had been beautified for a stretch of several miles by the gods of the desire realm. [F.135.a] At both sides of the road, they had magically erected a railing made from the seven types of precious stones. The road was shaded, at the height of seven palm trees, with a jeweled latticework and adorned with divine parasols, flags, and banners. At a distance of an arrow’s flight, they had emanated a row of palm trees made of the seven types of precious stones and taller than the railing. Between all the palm trees, jewel garlands were strung. In between each pair of palm trees, a lotus pond [274] was built, filled with scented water, lined with golden sand, and covered in blue, yellow, red, and white lotuses. Jewel ledges and beryl staircases surrounded the ponds. The ponds resounded with the calls of ducks, storks, swans, geese, cranes, and peacocks. Eighty thousand divine maidens sprinkled the path with flowers of divine scent. In front of each of the palm trees was a jewel podium on which eighty thousand divine maidens stood, proffering containers with powders of sandal and aloeswood, and holding up lighted incense burners with sandalwood. On each of these jewel podiums were also five thousand divine maidens singing celestial songs.
19.6從尼連禪河一直到菩提座，欲界的天神們在沿途幾英里的範圍內裝飾了這條道路。在道路的兩側，他們用七種寶石魔幻般地豎立了欄杆。道路被遮蔭，高度達七棵棕櫚樹，用寶石格子裝飾，並用天界的傘蓋、旗幟和幡旗來莊嚴。在箭射距離之外，他們生成了一排由七種寶石製成的棕櫚樹，比欄杆還要高。在所有棕櫚樹之間，串上了寶石花環。在每對棕櫚樹之間，建造了一座蓮池，裡面裝滿了香水，鋪著金色的沙子，覆蓋著藍色、黃色、紅色和白色的蓮花。寶石台階和綠柱石階梯環繞著蓮池。蓮池裡迴蕩著鴨子、鸛、天鵝、鵝、鶴和孔雀的叫聲。八萬位天女用天界香花灑淋道路。在每棵棕櫚樹前面有一個寶石講臺，八萬位天女站在上面，獻上檀香和沉香的粉末容器，並舉著點燃的檀香香爐。在每個寶石講臺上還有五千位天女唱著天樂。
19.7Monks, in this way the Bodhisattva proceeded on his way, emitting trillions of light rays, while the realms shook, music played from millions of instruments, a great rain with an abundance of flowers fell, millions of silken banners fluttered in the wind, millions of drums resounded as they were beaten, and horses, elephants, and bulls circumambulated the Bodhisattva. Hundreds of thousands of parrots, mynas, cuckoos, partridge, swans, sandpipers, peacocks, and cakrāvaka birds were drawn into the Bodhisattva’s presence. Adorned with hundreds of thousands of auspicious signs, such was the road on which the Bodhisattva traveled on his way to the seat of awakening. [F.135.b]
19.7比丘們，菩薩就這樣前行，放射出無數的光明，大地震動，百萬種樂器奏出音樂，降下大量花雨，百萬面絹製旗幟在風中飄揚，百萬面鼓被敲擊出聲響，馬、象和牛在菩薩周圍右繞。數十萬隻鸚鵡、八哥、杜鵑、鶉雞、天鵝、鷸和孔雀、紅頸鶴等鳥類都被吸引來到菩薩的面前。菩薩以數十萬種吉祥瑞相莊嚴，就這樣在前往菩提座的道路上行進。
19.8On that night, the very night when the Bodhisattva set his aim on attaining full and complete awakening, the all-powerful Brahmā, the ruler of the great trichiliocosm, called out to his large retinue in the Brahma realm.
19.8就在那一夜，菩薩立誓要證得圓滿無上菩提的那一夜，掌控大千世界的梵天以他強大的力量，在梵天領域裡呼喚他龐大的眷屬。
19.9“Friends,” he said, “you should be aware of this. The Bodhisattva, the Great Being, has donned the great armor. Without forsaking his great vow, protected by his solid armor, he is undeterred and has perfected all the conduct of a bodhisattva. He has reached the further shore of all the perfections and become a master of all the grounds of a bodhisattva. He is perfectly pure in his aspirations of a bodhisattva and joins in the five spiritual faculties of all sentient beings. [275] He has entered the secret locations of all the thus-gone ones and is beyond all paths of demonic activity. He is not dependent on others regarding the basis for acquiring merit. He is blessed by all thus-gone ones. He demonstrates the path to complete freedom for all sentient beings. He is a great captain who conquers the circle of Māra’s army. He is the single hero of the trichiliocosm.
19.9「諸位朋友，」他說，「你們應當知道這一點。這位菩薩大士已經穿上了大甲冑。他不放棄偉大的誓願，受到堅固甲冑的保護，他堅定不移，已經圓滿了菩薩的一切行持。他已經到達了所有波羅蜜的彼岸，成為了菩薩所有地位的主人。他在菩薩的誓願中達到了完全的清淨，並且與所有眾生的五種精神根相通。他已經進入了所有如來的秘密處所，超越了所有魔鬼活動的道路。他在獲得福德的基礎上不依賴他人。他受到所有如來的祝福。他為所有眾生示現通往完全解脫的道路。他是一位偉大的統帥，征服了魔王軍隊的陣營。他是三千大千世界的唯一英雄。
19.10“He has accomplished all the medicines of Dharma and is the great king of physicians, wearing a silken headband of salvation. He is the great Dharma king who shines the bright light of knowledge. He is a great meteor-like king who, like a magnificent lotus flower, is unstained by the eight worldly concerns. He never forgets the dhāraṇīs of any teaching. He is like a great ocean, free from attachment and aversion. He is immovable and unshakable like the great central mountain. He is utterly stainless, pure, and in possession of a very wholesome mind, and thus he is like a great jewel. He has become a master of all phenomena and is, in all his actions, beyond intentions.
19.10「他已經成就了法藥的一切，是大醫王，佩戴著救度的絲質頭巾。他是偉大的法王，閃耀著智慧的光明。他是一位偉大的流星般的國王，如同壯麗的蓮花一樣，不為八風所污染。他永遠不會忘記任何教法的陀羅尼。他像一片偉大的海洋，遠離執著和瞋恨。他堅定不移，如同偉大的中央須彌山一樣不可動搖。他完全無垢、清淨，具有非常善良的心念，因此他就像一顆偉大的寶石。他已經成為一切法的主人，在他的一切行為中都超越了心念。」
19.11“The Bodhisattva, who is like the great Brahmā, proceeds to the seat of awakening with the desire to awaken to unexcelled, perfect, and complete buddhahood in order to tame the armies of Māra. [F.136.a] He proceeds in order to perfectly accomplish the ten powers, the fourfold fearlessness, and the eighteen unique qualities of a buddha. His aim is to turn the great wheel of Dharma and utter the lion’s great roar. With the gift of Dharma, he will satisfy all sentient beings. He will purify the eye of Dharma of all sentient beings and annihilate all his opponents together with their doctrines. He goes to the seat of awakening to demonstrate the fulfillment of his previous vows and to gain a ruler’s complete mastery over all phenomena. Friends, for these reasons you should pay homage to the Bodhisattva and joyfully assist him in every way possible!”
19.11「這位菩薩如同大梵天一樣，前往菩提座，誓願覺悟無上、圓滿、究竟的佛果，為了降伏魔軍。他前往那裡是為了圓滿成就十力、四無所畏和十八不共法。他的目標是轉動偉大的法輪，發出獅子的大吼。他將以法的布施滿足所有眾生。他將清淨所有眾生的法眼，消滅他的所有對手以及他們的教法。他前往菩提座是為了展現他先前誓願的成就，並獲得對所有法的圓滿統治者的掌握。朋友們，為了這些原因，你們應當向菩薩頂禮，並歡喜地以各種方式協助他！」
19.12Then at that point the all-powerful Brahmā spoke these verses:
19.12於是，大梵天以其無所不能的力量說出了這些偈頌：
19.18Monks, the great Brahmā, who presides over the trichiliocosm, then made, in a single moment, all the worlds in the great trichiliocosm the same. The world had now become smooth, like the palm of a hand. There was no longer any gravel or rocks, and instead the world was filled with jewels, pearls, cat’s-eye gems, conch shells, crystals, corals, gold, and silver. He covered this entire world of the great trichiliocosm in soft green grass, curled to the right in the pattern of a swastika, soft as the finest cloth, and pleasant to the touch. [277]
19.18比丘們，統領三千大千世界的大梵天，在一瞬間將大千世界內所有的世界都變得相同。世界變得光滑平坦，如同手掌一般。不再有沙礫或岩石，而是充滿了珠寶、珍珠、貓眼石、螺貝、水晶、珊瑚、黃金和白銀。他用柔軟的青草覆蓋了整個大千世界，青草向右卷成卍字紋樣，柔軟如最精細的布料，觸感舒適宜人。
19.19At that moment, all the great oceans had also become as peaceful as dry land, and all the beings who live in the waters had become free from any harm. When all the worldly guardians in the ten directions, such as Indra and Brahmā, saw how beautiful the world had become, they decided to venerate the Bodhisattva by adorning a hundred thousand buddha realms in the same way.
19.19在那個時刻，所有的大洋也都變得如乾地一樣寂靜，所有生活在水中的眾生都免於任何傷害。當十方的所有世俗護法，如帝釋天和梵天，看到世界變得如此美麗時，他們決定通過以同樣的方式裝飾十萬個佛國土來恭敬菩薩。
All other bodhisattvas who are beyond the world of humans and gods also wished to venerate the Bodhisattva, and therefore they adorned the limitless buddha realms in the ten directions with an array of offerings. All these buddha realms, even though they were adorned in different ways, now appeared as one single buddha realm. All the space between the worlds had disappeared, [F.137.a] as had the encircling black mountains and the smaller and greater perimeter walls. All these buddha realms could be seen permeated with the light streaming from the Bodhisattva.
所有超越人類與天神世界的其他菩薩們也希望恭敬供養這位菩薩，因此他們用各種供養裝飾了十方無邊的佛國土。所有這些佛國土儘管以不同的方式裝飾，現在卻顯現為一個單一的佛國土。所有世界之間的虛空都消失了，環繞的黑山和內外圍牆也都消失了。所有這些佛國土都可以看到被菩薩發出的光所穿透。
19.20At the seat of awakening, there were sixteen gods who guarded the place. Their names were Utkhalin, Sūtkhalin, Prajāpati, Śūrabhala, Keyūrabala, Supratiṣṭhita, Mahindhara, Avabhāsakara, Vimala , Dharmeśvara, Dharmaketu , Siddhapātra, Apratihatanetra, Mahāvyūha, Śilaviśuddhanetra, and Padmaprabha. It was these sixteen gods, all of whom had attained irreversible patience, who guarded the seat of awakening.
19.20在菩提座處，有十六位天神守護著這個地方。他們的名字分別是旖怛訶林、善蘇迦林天、梵王、勇力天、瓔珞力天、善安住天、大地持天、淨光神、優波離、法自在天、法幢、成器天、無礙眼神、大莊嚴佛、清淨戒眼神和蓮花光。這十六位天神都已經獲得了不退轉的忍辱，他們守護著菩提座。
As a way to venerate the Bodhisattva, they had adorned the seat of awakening. At a distance of eighty leagues, they had encircled the place with railings, built in seven rows. Palm trees were also placed in seven circles, and a sevenfold lattice with bells of precious stones enfolded it. All of this was surrounded with seven threads made of precious materials.
為了尊崇菩薩，他們裝飾了菩提座。在距離八十由旬的地方，他們用七行欄杆圍繞著這個地方。棕櫚樹也被排成七個圓圈放置，一個七重格子用寶石鈴鐺將其包圍。所有這一切都被七條用珍貴材料製成的絲線所環繞。
19.21The seat of awakening was covered with cloth made of gold from the Jambū River, a cloth studded with seven precious gems and woven with a golden thread. It was bestrewn with lotuses of gold from the Jambū River, scented with aromatic essences, and covered by a jewel canopy. All the beautiful and excellent trees that grow and are venerated in all the different worlds in the ten directions, including the worlds of gods and humans, now manifested at the seat of awakening. [278] Likewise all the different species of flowers that grow in water as well as on land manifested there at the seat of awakening. Moreover, the bodhisattvas in all the various worlds in the ten directions now became visible at the seat of awakening, adorning the place with their immeasurable accumulations of merit and wisdom. [F.137.b]
19.21菩提座被金製的布料覆蓋，這布料是由贍部洲河的黃金製成的，布上鑲嵌著七種珍寶，並用金線織成。座上鋪滿了由贍部洲河的黃金製成的蓮花，灑上了芳香的精油，並被珍寶華蓋覆蓋。十方各個世界裡生長並受人供養的所有美麗、殊勝的樹木，包括天神和人類的世界，現在都在菩提座處顯現出來。同樣地，所有在水中和陸地上生長的各種花卉也在菩提座處顯現了。此外，十方各個世界裡的菩薩們現在也都在菩提座處顯現出來，用他們無量的福德和智慧來莊嚴這個地方。
19.22In this way, the gods who guarded the seat of awakening magically manifested such displays at that place. They were so magnificent that when the gods, nāgas, yakṣas, gandharvas, and demigods witnessed them, they began to conceive of their own abodes as nothing more than charnel grounds. As they saw the displays, they felt great respect and exclaimed with joy, “How great! What an inconceivable manifestation of meritorious ripening this is!”
19.22護衛菩提座的天神們就這樣在那個地方通過神通顯現出了這些景象。這些景象是如此莊嚴，當天神、龍、夜叉、乾闥婆和阿修羅目睹了這些景象時，他們開始把自己的住處看作不過是塚間罷了。看到這些景象時，他們產生了極大的敬畏，歡喜地讚嘆說：「太偉大了！這真是不可思議的福德成熟的顯現啊！」
19.23At the Bodhi tree itself there were four deities: Veṇu, Valgu, Sumanas, and Ojopati. These four deities of the Bodhi tree also wished to venerate the Bodhisattva, and therefore they modeled the Bodhi tree to give it perfect roots, trunk, branches, leaves, flowers, and fruits, as well as a perfect height and circumference. It was beautiful, nice to behold, wide, and, with its height of eighty palm trees and a corresponding circumference, very imposing. This was indeed a magnificent and beautiful tree. It was encircled by jewel platforms that were built in seven rows. Jewel palm trees were also placed around it in seven circles, and a sevenfold lattice with bells of precious stones enfolded it. All of this was surrounded with seven threads made of precious materials that formed the outer ring.
19.23在菩提樹處有四位天神：毘紐、婆盧具、善意天和力主。這四位菩提樹天神也想要尊崇菩薩，因此他們塑造菩提樹，使其擁有完美的根、樹幹、枝條、葉片、花朵和果實，同時也有完美的高度和周圍。這棵樹很漂亮，看起來很舒適，寬闊而雄偉，其高度達八十棵棕櫚樹高，周圍也相應地寬廣，令人印象深刻。這確實是一棵宏偉美麗的樹。它被珠寶平台包圍著，這些平台分為七層建造。珠寶棕櫚樹也按七圈排列在它周圍，還有七重網狀格子用貴重寶石的鈴鐺裝飾著。所有這些都被七條由珍貴材料製成的線條包圍，形成了外圍的一圈。
Like the coral tree or the kovidāra tree, this was a tree that one could never tire of beholding. This place, where the Bodhisattva was to take his seat with the intention of attaining full and complete awakening, had become the essence of indestructible diamond, harder than any diamond in the great trichiliocosm.
像珊瑚樹或苦樹一樣，這是一棵令人永遠不厭倦觀看的樹。菩薩將在此處落座，懷著要成就無上菩提的心念，這個地方已經變成了金剛不壞的精髓，比大千世界中任何鑽石都更堅硬。
19.24Monks, as the Bodhisattva was walking toward the seat of awakening, rays of light streamed forth from his body. The light pacified all the lower realms and caused all unfortunate states to cease. All the painful feelings of beings in the lower realms came to a halt. [F.138.a] [279] All beings with impaired faculties now recovered their senses. Anyone who suffered from disease was healed. Anyone feeling discomfort attained happiness. All who were struck with fear found release. Anyone living in bondage was freed from his or her ties. Anyone suffering from poverty discovered wealth. All the people tormented by disturbing emotions found release from their anguish. Those who were starving had their stomachs filled. All the ones who were parched were relieved of their thirst. Pregnant women gave birth easily. Those who were old and weak gained perfect strength.
19.24諸比丘，菩薩走向菩提座時，從他的身體放射出光芒。這光明平息了所有惡道，使所有惡趣都消滅了。處於惡道眾生所有的苦受都停止了。所有根器受損的有情現在恢復了他們的感知能力。任何患病的人都得到了治癒。任何感到不適的人都獲得了快樂。所有被恐懼襲擊的人都找到了解脫。任何生活在束縛中的人都從他們的束縛中被解放了。任何遭受貧困的人都發現了財富。所有被煩惱折磨的人都從憂患中得到了解脫。那些挨餓的人填飽了肚子。所有口渴的人都解除了他們的渴望。懷孕的婦女輕鬆地生下了孩子。那些年邁虛弱的人獲得了完美的力量。
At that moment all sentient beings were relieved of the harms inflicted by attachment, anger, ignorance, wrath, greed, cruelty, ill will, envy, and jealousy. At that moment no one experienced dying, moving to the next life, and taking birth. At that moment everyone engendered love, altruism, and a feeling that all beings are each other’s mothers and fathers.
在那一刻，所有眾生都從執著、瞋恚、無明、忿怒、貪欲、殘忍、惡意、嫉妒和妒忌所造成的傷害中得到解脫。在那一刻，沒有任何人經歷死亡、轉生和投生。在那一刻，每個人都生起慈悲、利他心，以及認為所有眾生互為彼此父母的感受。
19.25This can also be expressed in verse:
19.25這也可以用韻文來表達：
19.45Monks, the light that streamed from the body of the Bodhisattva illuminated the abode of Kālika, the king of nāgas. The light was pure and stainless and gave rise to joy as it satisfied the bodies and minds that it touched. It cleared away all disturbing emotions and brought joy, happiness, trust, and supreme enjoyment to all sentient beings. When Kālika, the king of the nāgas, saw how the light illumined his own abode, he spoke these verses in front of his retinue:
19.45比丘們，菩薩身體散發的光芒照亮了龍王迦利迦的住處。這光芒清淨無垢，它觸及的一切身心都感到歡喜。它消除了所有煩惱，為所有眾生帶來了喜樂、幸福、信心和無上的安樂。當龍王迦利迦看到光芒照亮了自己的住處時，他在眷屬面前說出了這些偈頌：
19.61Monks, at this point Suvarṇaprabhāsā, the chief queen of Kālika the nāga king, came to see the Bodhisattva. She was surrounded and escorted by many nāga girls, who were holding various types of cloth, parasols made of assorted jewels, different pearl necklaces, a variety of precious jewels, an array of garlands, a myriad of unguents and powders made by gods and humans, and containers with diverse perfumes. The nāga girls attended to the Bodhisattva while they sang melodious songs accompanied by music. In this way, as the Bodhisattva proceeded on his way, they besprinkled him with showers of flowers made of various jewels and praised him with these verses:
19.61比丘們，此時迦利迦龍王的首皇后金光，來見菩薩。她被許多龍女簇擁護衛著，她們手持各式布料、由各種珠寶製成的傘蓋、不同的珍珠項鍊、各種珠寶、各樣的花環、無數由天神和人類製造的膏油和香粉，以及盛裝各式香水的容器。龍女們在菩薩身旁侍奉，邊唱著動聽的歌曲，配合音樂伴奏。就這樣，菩薩往前行進的時候，她們用各種珠寶製成的花雨灑向他，並用以下詩句讚頌他。
19.67Monks, the Bodhisattva then thought to himself, “Where did the previous thus-gone ones sit when they attained unsurpassed, genuine and perfect awakening? They sat on a bed of grass!”
19.67比丘們，菩薩當時心想：「從前的如來在獲得無上正等正覺時坐在哪裡？他們坐在草床上！」
At that point hundreds of thousands of gods from the pure realms descended into the atmosphere. They knew the Bodhisattva’s thoughts and said: [286] “Yes, that is how it is. Holy Man, that is correct. The previous thus-gone ones used a seat of grass as they attained unsurpassed, genuine and perfect awakening.”
此時，來自淨土的數百萬天神降臨到虛空中。他們知道菩薩的想法，說道：「是的，就是這樣。聖人啊，您說得對。以前的如來們就是坐在草座上而證得無上正等正覺的。」
19.68Monks, at the right side of the road the Bodhisattva now noticed a grass seller, whose name was Svastika, who was busy cutting grass. The grass was green, soft, fresh, and beautiful. It coiled to the right and resembled the neck of a peacock. It was as soft to the touch as divine cloth, [F.141.a] with the sweetest scent and the most beautiful color.
19.68比丘們，菩薩在路的右邊發現了一位名叫瑞迦的草販子，他正忙著割草。這些草是綠色的、柔軟的、新鮮的、美麗的。它向右捲曲，像孔雀的頸部。它摸起來就像天界的布料一樣柔軟，帶著最甜美的香氣和最美麗的色澤。
At this sight the Bodhisattva left the road, and he went to the grass seller Svastika and spoke to him with sweet words. His words were authoritative, informative, and clear. His speech was uninterrupted, captivating, and pleasant to hear. It was affectionate, worthy to be remembered, encouraging, satisfying, and delightful.
菩薩看到這一幕，便離開了道路，走向草賣商瑞迦，用溫甜的言詞向他說話。他的言辭具有權威性、信息性和清晰性。他的談話流暢不斷、引人入勝、悅耳動聽。它充滿親切感、值得銘記、令人鼓舞、令人滿足，令人喜悅。
19.69His words were not harsh. They were free from stammering, and they had no animosity. They were not erratic but smooth, gentle, sweet, and pleasant to the ear. It was a speech that delighted both the body and the mind and cleared away all attachment, anger, delusion, strife, and quarrels. His voice was like the call of the cuckoo bird, the kunāla bird, and the partridge. It sounded like a drum or a melodious chant. It caused no harm but was true, clear, and genuine. His voice had a resonance like the voice of Brahmā, or the gushing of waves on the ocean, or the sound of rocks hitting against each other. It was a voice praised by the lord of the gods and the lord of the demigods. It was hard to measure its profundity and depth. It rendered powerful demons powerless and eliminated opposing doctrines.
19.69他的言語並不刻薄。言語沒有結巴，也沒有敵意。言語不是雜亂無章，而是流暢、溫柔、甜蜜，聽起來令人愉悅。這是一種使身心都感到喜悅的言語，消除了所有的執著、瞋怒、癡迷、爭執和爭吵。他的聲音像布穀鳥、金翅鳥和鶉雞的鳴叫。聽起來像鼓聲或優美的吟誦。它不會造成傷害，但是真實、清晰和正直的。他的聲音具有梵天般的迴響，或如海洋中波浪翻滾的聲音，或如岩石相撞的聲音。這是受到天神之主和阿修羅之主稱讚的聲音。它的深度和廣度難以衡量。它使強大的魔變得無力，消除了對立的教法。
19.70He spoke with the strength of the lion’s roar, the neighing of a horse, the trumpeting of an elephant, and with a voice resounding like that of a nāga. His voice was like the clapping of a thundercloud, pervading all buddha realms in the ten directions. It roused all sentient beings in need of guidance. It was unconfused, harmless, and without hesitation. It was appropriate, logical, spoken at the right time, in a timely manner, and contained hundreds of thousands of teachings. It was smooth, unimpeded, and with uninterrupted eloquence. [F.141.b] He spoke with a single voice, yet was heard in all languages. His voice caused all meanings to be known, produced all types of happiness, demonstrated the path to liberation, proclaimed the accumulations necessary for the path, did not ignore his audience, pleased all retinues, [287] and conformed with the teachings of all buddhas.
19.70菩薩以獅子的咆哮、馬的嘶鳴、象的鳴叫和龍的聲音般雄渾的語調說話。他的聲音如同雷雲的鼓聲，傳遍十方所有的佛國土。它喚醒了所有需要指引的眾生。聲音清晰明瞭、無害且沒有疑惑。言語恰當合理，時機得宜，包含著數百千種教法。說法流暢無礙，口才不絕。他用一個聲音說話，卻被所有語言的人聽聞。他的聲音使所有的義理被認知，產生了各種幸樂，指示了解脫之道，闡明了成就道業所需的積聚，沒有忽視聽眾，令所有的眷屬歡喜，並符合所有諸佛的教法。
19.71It was with such words, spoken in verse, that the Bodhisattva addressed the grass seller Svastika:
19.71菩薩就以這樣的言辭，用偈頌的方式，向賣草人瑞迦說話：
19.78The Bodhisattva replied:
19.78菩薩回答說：
19.81Monks, as the Bodhisattva was walking toward the Bodhi tree, the gods and bodhisattvas realized that this was the moment when the Bodhisattva, having sat there, would attain awakening and become a truly perfect awakened one. Accordingly, they decided to decorate another eighty thousand bodhi trees.
19.81比丘們，當菩薩走向菩提樹時，天神和菩薩們意識到，菩薩坐在那裡就將證得覺悟，成為真正圓滿的覺者。因此，他們決定再裝飾另外八萬棵菩提樹。
Some of the bodhi trees were made of flowers and were one hundred thousand leagues high. Other bodhi trees were made of odoriferous substances and were two hundred thousand leagues high. Some bodhi trees were made of sandalwood and were three hundred thousand leagues high. Still other bodhi trees were made of cloth and were five hundred thousand leagues high. Some bodhi trees were made of jewels and were one million leagues high. Other bodhi trees were made of all sorts of jewels and were one trillion leagues high.
其中有些菩提樹是用花製成的，高一百萬由旬。有些菩提樹是用香料製成的，高二百萬由旬。有些菩提樹是用檀香製成的，高三百萬由旬。還有些菩提樹是用布料製成的，高五百萬由旬。有些菩提樹是用寶石製成的，高一百萬由旬。還有些菩提樹是用各種寶石製成的，高一兆由旬。
At the root of each of these bodhi trees, they erected a suitable lion throne draped in various kinds of divine cloth. By some of the bodhi trees they also prepared a lotus throne, or a throne made of fragrant substances, or a throne made of various precious materials.
在這些菩提樹的根部，他們豎立了適當的獅子座，用各種天界的布料裝飾。在某些菩提樹旁，他們還準備了蓮花座，或由芳香物質製成的座位，或由各種珍貴材料製成的座位。
19.82The Bodhisattva [289] now rested evenly in the absorption known as playful array. [F.142.b] As soon as the Bodhisattva began to rest in this absorption of playful array, immediately an identical bodhisattva appeared, with his body beautifully adorned with all the excellent marks and representations, sitting upon each of the lion thrones at the root of each of the bodhi trees.
19.82菩薩現在平靜地安住在稱為遊戲三昧的三昧中。一旦菩薩開始安住在這個遊戲三昧中，立刻在每棵菩提樹根部的每張獅子座上，都出現了一位相同的菩薩，他的身體以所有卓越的相和標誌美妙地莊嚴，坐在那裡。
At that point the bodhisattvas and the gods each perceived that the Bodhisattva was resting in equilibrium upon their particular lion throne and not on those set forth by the others. The power of the Bodhisattva’s absorption of playful array produced similar perceptions in the beings in hell, those born as animals, those living in the realm of the lord of death, all gods and humans, and all other beings, regardless of their form of existence. All beings now witnessed the Bodhisattva sitting on the lion throne at the root of the Bodhi tree.
此時，菩薩們和天神各自都認為菩薩正在他們各自的獅子座上安住等至，而不是在別人所設置的座位上。菩薩遊戲三昧的力量在地獄的眾生、畜生、住在餓鬼道的眾生、所有天神和人類，以及所有其他眾生中產生了相似的認知，無論他們是何種輪迴形式。現在所有眾生都見到菩薩坐在菩提樹根部的獅子座上。
19.83Nevertheless, in order to also satisfy the intellect of those who lacked dedication, the Bodhisattva picked up the bundle of grass, went to the Bodhi tree, and circumambulated it seven times. The Lord then arranged the grass so that the ends of the grass pointed inward and the roots pointed outward. In this way he arranged for himself a very fine seat of grass.
19.83然而，為了也能滿足那些缺乏信心者的智慧，菩薩拿起一束草，走到菩提樹前，向右繞行了七次。世尊隨後將草排列妥當，使得草的尖端朝向內側，根部朝向外側。就這樣，他為自己準備了一個非常舒適的草座。
19.84He then sat down like a lion, like a hero, in a powerful way, in a steady way, in a diligent way, in a forceful way, like an elephant, like a lord, in a natural manner, like a wise person, like an unsurpassed person, like a special one, like an exalted one, like a famous one, like one full of praise, like a generous person, like a disciplined person, like a forbearing person, like a diligent person, like a concentrated person, like an insightful being, in a wise manner, in a meritorious manner, like someone who has conquered the attacks of demons, and like someone who has perfected the accumulations.
19.84他如獅子般坐下，如英雄般坐下，以強有力的方式坐下，以穩定的方式坐下，以精進的方式坐下，以有力的方式坐下，如象王般坐下，如主宰般坐下，以自然的方式坐下，如智者般坐下，如無上者般坐下，如特殊者般坐下，如尊貴者般坐下，如著名者般坐下，如備受稱讚者般坐下，如慷慨者般坐下，如持戒者般坐下，如忍辱者般坐下，如精進者般坐下，如得三昧者般坐下，如有觀慧者般坐下，以智慧的方式坐下，以福德的方式坐下，如已降伏魔的攻擊者般坐下，以及如已圓滿積聚的人般坐下。
In this way he sat down on the grass seat and crossed his legs facing toward the east. He then straightened his back, collected himself one-pointedly, and formed this firm resolve: [F.143.a] [T.285]
就這樣，他坐在草座上，雙腿交叉面向東方。然後他挺直背部，一心一意地收攝自己，做出了堅定的決心：
19.86This concludes the nineteenth chapter, on approaching the seat of awakening. [290] [B13]
19.86（結尾）