Therefore, having relied upon an excellent protector, solidify your certainty about the way that all the scriptures are causal factors for one person to become a buddha.
【◎ 是故应当依善依怙，于其一切正言，皆是一数取趣，成佛支缘。所有道理，令起定解。】
LAM RIM CHEN MO 《菩提道次第广论》
然后呢进入大乘，虽然有很多经典，我们现在《华严》做代表，或者你们自己可以想，各式各样的经典上面都这么说。这个文殊菩萨一再开示善财童子，以及他善财童子不断地参访善知识，随处随地那个善知识也一再开示他，说：“你要成佛啊，要成就一切智智，总要依靠善知识。”那么这个详细的情况到后面说，到后面说。这个是我们修学佛法第一步。
迦毗罗城，是佛的诞生地，很多佛都在那里诞生。所以那里日夜有善神守护。虽然人们行善，但是人总是苦，有忧悲苦恼，还是需要善神的守护。
婆珊婆演底是过去无量劫前，一切法雷音王佛成佛的时候，他是国王的夫人，名法慧月夜，在佛前发了菩提心，要为黑暗中的众生施与光明。又经无量劫，在寂静妙眼如来成佛的时候，他是一个长者的女儿，名妙慧光，又在佛前发菩提心，要为黑暗中的众生布施光明，又经若干劫修行，才成为这个城的主夜神。
善财来到这个城的东门，已日落西山。进城一看，好不热闹。灯光灿若群星，银烛照得通明。行人嚷嚷，夜市辉煌，一遍升平景象，真个是圣城瑞气，万千吉祥。
善财在城内东走西串，欣赏人间美景，夜色苍穹。忽然一声响亮，天空瑞气辉煌，一朵祥云降落在街上。云中现出楼阁，阁内坐有一人，头戴梵冠，身放光明。善财欢喜，知此人不凡，即上前顶礼，恭敬赞叹：“圣者慈悲救世，度人为怀。我已发菩提心，利乐有情，不知如何造福人间，愿圣者慈悲教诲。”
那人正是婆珊婆演底主夜神，扶起善财。叫善财一同在街上行走。正走之间，主夜神突然停步，问善财道：“是谁教你来找我的？”
善财道：“我已拜访三十多个善知识，他们都教给了我利乐有情的善行。我还有很多不懂的，安住主夜神指引我前来拜访圣者，望慈悲教诲。”
主夜神道：“我夜间守护此城，有什么告诉你呢？随我去走走看吧。”
善财随同夜神走在一家门前，听见房内嗡嗡缀泣，走进门去，一老者卧床，血染枕头，气急咽咽。问其原因，老者从楼上跌下，流血过多，命在旦夕。主夜神以金疮药敷之，顿时血止伤愈。
又走到一条小巷，幽阴森森，黑洞洞有些吓人，正是作恶众生出没之处。夜神恐生异端，便在转弯处置以明灯，黑巷变得光明。
善财随同夜神来到广场之上，看见群魔竞舞，人不敢通行。夜神挥杖上前，与群魔抵斗，战数十回合，群魔败阵，纷纷逃走，广场畅道无阻。
善财随同夜神，来到御河桥边，因水淹涨桥，人不能通行。夜神将芦苇化作桥梁，众人顺利通过。
善财随同夜神，在街旁林荫之处，看见一人，鬼头鬼脑窥探围墙内动静。刹时翻越围墙，进入院内，夜神尾随追行。那人窥探室内人静熟睡，欲潜进偷窃，夜神口吹一气，那人即昏昏倒下，知有夜神守护，慌忙逃遁。
如此走遍街头巷尾，看看天色将明，婆珊婆演底主夜神对善财说：“我在黑暗中与人光明，使众生不受痴暗之苦，年年月月日日如是，守护圣城的繁荣昌盛。你要深知究竟，到菩提场去，有个普德净光主夜神，我是从他那里学来的，他可以告诉你造福人间的美行。”夜神说完就不见了。
善财想，一切众生因痴暗而造种种恶孽，最需要给以智慧明灯。如何能使众生光明智慧？可是夜神已不见了。善财只得往菩提场行去。
尔时，善财童子一心思惟安住神教，忆持菩萨不可沮坏智藏解脱，修其三昧，学其轨则，观其游戏，入其微妙，得其智慧，达其平等，知其无边，测其甚深。
渐次游行，至于彼城，从东门入，伫立未久，便见日没。心念随顺诸菩萨教，渴仰欲见彼主夜神，于善知识生如来想，复作是念：“由善知识得周遍眼，普能明见十方境界；由善知识得广大解，普能了达一切所缘；由善知识得三昧眼，普能观察一切法门；由善知识得智慧眼，普能明照十方刹海。”
作是念时，见彼夜神于虚空中，处宝楼阁香莲华藏师子之座，身真金色，目发绀青，形貌端严，见者欢喜，众宝璎珞以为严饰，身服朱衣，首戴梵冠，一切星宿炳然在体。于其身上一一毛孔，皆现化度无量无数恶道众生，令其免离险难之像；是诸众生，或生人中，或生天上，或有趣向二乘菩提，或有修行一切智道。又彼一一诸毛孔中，示现种种教化方便，或为现身，或为说法，或为示现声闻乘道，或为示现独觉乘道，或为示现诸菩萨行、菩萨勇猛、菩萨三昧、菩萨自在、菩萨住处、菩萨观察、菩萨师子频申、菩萨解脱游戏，如是种种成熟众生。
善财童子见闻此已，心大欢喜，以身投地，礼夜神足，绕无数匝，于前合掌而作是言：“圣者！我已先发阿耨多罗三藐三菩提心，我心冀望依善知识获诸如来功德法藏。唯愿示我一切智道，我行于中，至十力地！”
时，彼夜神告善财言：
“善哉善哉！善男子！汝能深心敬善知识，乐闻其语，修行其教；以修行故，决定当得阿耨多罗三藐三菩提。
“善男子！我得菩萨破一切众生痴暗法光明解脱。善男子！我于恶慧众生，起大慈心；于不善业众生，起大悲心；于作善业众生，起于喜心；于善恶二行众生，起不二心；于杂染众生，起令生清净心；于邪道众生，起令生正行心；于劣解众生，起令兴大解心；于乐生死众生，起令舍轮转心；于住二乘道众生，起令住一切智心。善男子！我以得此解脱故，常与如是心共相应。
“善男子！我于夜暗人静，鬼、神、盗贼、诸恶众生所游行时，密云重雾、恶风暴雨、日月星宿并皆昏蔽不见色时，见诸众生，若入于海，若行于陆，山林、旷野、诸险难处，或遭盗贼，或乏资粮，或迷惑方隅，或忘失道路，慞惶忧怖不能自出；我时即以种种方便而救济之。
“为海难者，示作船师、鱼王、马王、龟王、象王、阿修罗王及以海神；为彼众生，止恶风雨，息大波浪，引其道路，示其洲岸，令免怖畏，悉得安隐。复作是念：‘以此善根，回施众生，愿令舍离一切诸苦。’
“为在陆地一切众生于夜暗中遭恐怖者，现作日月及诸星宿、晨霞、夕电种种光明，或作屋宅，或为人众，令其得免恐怖之厄。复作是念：‘以此善根，回施众生，悉令除灭诸烦恼暗。’一切众生，有惜寿命，有爱名闻，有贪财宝，有重官位，有著男女，有恋妻妾，未称所求，多生忧怖；我皆救济，令其离苦。
“为行山险而留难者，为作善神，现形亲近；为作好鸟，发音慰悦；为作灵药，舒光照耀；示其果树，示其泉井，示正直道，示平坦地，令其免离一切忧厄。
“为行旷野、稠林、险道，藤萝所罥、云雾所暗而恐怖者，示其正道，令得出离。作是念言：‘愿一切众生，伐见稠林，截爱罗网，出生死野，灭烦恼暗，入一切智平坦正道，到无畏处毕竟安乐。’
“善男子！若有众生，乐著国土而忧苦者；我以方便，令生厌离。作是念言：‘愿一切众生不著诸蕴，住一切佛萨婆若境。’
“善男子！若有众生，乐著聚落，贪爱宅舍，常处黑暗，受诸苦者；我为说法，令生厌离，令法满足，令依法住。作是念言：‘愿一切众生，悉不贪乐六处聚落，速得出离生死境界，究竟安住一切智城。’
“善男子！若有众生行暗夜中，迷惑十方，于平坦路生险难想，于险难道起平坦想，以高为下，以下为高，其心迷惑，生大苦恼。我以方便舒光照及，若欲出者，示其门户；若欲行者，示其道路；欲度沟洫，示其桥梁；欲涉河海，与其船筏；乐观方者，示其险易安危之处；欲休息者，示其城邑、水、树之所。作是念言：‘如我于此照除夜暗，令诸世事悉得宣叙；愿我普于一切众生生死长夜、无明暗处，以智慧光普皆照了。是诸众生无有智眼，想心见倒之所覆翳，无常常想，无乐乐想，无我我想，不净净想，坚固执著我人众生、蕴界处法，迷惑因果，不识善恶，杀害众生，乃至邪见，不孝父母，不敬沙门及婆罗门，不知恶人，不识善人，贪著恶事，安住邪法，毁谤如来，坏正法轮，于诸菩萨呰辱伤害，轻大乘道，断菩提心，于有恩人反加杀害，于无恩处常怀怨结，毁谤贤圣，亲近恶伴，盗塔寺物，作五逆罪，不久当堕三恶道处。愿我速以大智光明，破彼众生无明黑暗，令其疾发阿耨多罗三藐三菩提心。’既发心已，示普贤乘，开十力道，亦示如来法王境界，亦示诸佛一切智城、诸佛所行、诸佛自在、诸佛成就、诸佛总持、一切诸佛共同一身、一切诸佛平等之处，令其安住。
“善男子！一切众生，或病所缠，或老所侵，或苦贫穷，或遭祸难，或犯王法，临当受刑，无所依怙，生大怖畏；我皆救济，使得安隐。复作是念：‘愿我以法普摄众生，令其解脱一切烦恼、生老病死、忧悲苦患，近善知识，常行法施，勤行善业，速得如来清净法身，住于究竟无变易处。’
“善男子！一切众生入见稠林，住于邪道，于诸境界起邪分别，常行不善身、语、意业，妄作种种诸邪苦行，于非正觉生正觉想，于正觉所非正觉想，为恶知识之所摄受，以起恶见，将堕恶道；我以种种诸方便门而为救护，令住正见，生人天中。复作是念：‘如我救此将坠恶道诸众生等，愿我普救一切众生，悉令解脱一切诸苦，住波罗蜜出世圣道，于一切智得不退转，具普贤愿，近一切智，而不舍离诸菩萨行，常勤教化一切众生。’”
尔时，婆珊婆演底主夜神，欲重宣此解脱义，承佛神力，观察十方，为善财童子而说颂曰：
“我此解脱门，生净法光明，能破愚痴暗，待时而演说。我昔无边劫，勤行广大慈，普覆诸世间，佛子应修学。寂静大悲海，出生三世佛，能灭众生苦，汝应入此门。能生世间乐，亦生出世乐，令我心欢喜，汝应入此门。既舍有为患，亦远声闻果，净修诸佛力，汝应入此门。我目甚清净，普见十方刹，亦见其中佛，菩提树下坐，相好庄严身，无量众围绕，一一毛孔内，种种光明出；见诸群生类，死此而生彼，轮回五趣中，常受无量苦。我耳甚清净，听之无不及，一切语言海，悉闻能忆持；诸佛转法轮，其声妙无比，所有诸文字，悉皆能忆持。我鼻甚清净，于法无所碍，一切皆自在，汝应入此门。我舌甚广大，净好能言说，随应演妙法，汝应入此门。我身甚清净，三世等如如，随诸众生心，一切悉皆现。我心净无碍，如空含万像，普念诸如来，而亦不分别。了知无量刹，一切诸心海，诸根及欲乐，而亦不分别。我以大神通，震动无量刹，其身悉遍往，调彼难调众。我福甚广大，如空无有尽，供养诸如来，饶益一切众。我智广清净，了知诸法海，除灭众生惑，汝应入此门。我知三世佛，及以一切法，亦了彼方便，此门遍无等。一一尘中见，三世一切刹，亦见彼诸佛，此是普门力。十方刹尘内，悉见卢舍那，菩提树下坐，成道演妙法。”
尔时，善财童子白夜神言：“汝发阿耨多罗三藐三菩提心为几时耶？得此解脱其已久如，乃能如是饶益众生？”
其神答言：
“善男子！乃往古世，过如须弥山微尘数劫，有劫名：寂静光，世界名：出生妙宝，有五亿佛于中出现。彼世界中有四天下，名：宝月灯光，有城，名：莲华光，王名：善法度，以法施化，成就七宝，王四天下。王有夫人，名：法慧月，夜久眠寐。时，彼城东有一大林，名为：寂住，林中有一大菩提树，名：一切光摩尼王庄严身出生一切佛神力光明。尔时，有佛名：一切法雷音王，于此树下成等正觉，放无量色广大光明，遍照出生妙宝世界。莲华光城内有主夜神，名为：净月，诣王夫人法慧月所，动身璎珞以觉夫人，而告之言：‘夫人当知，一切法雷音王如来，于寂住林成无上觉，及广为说诸佛功德自在神力、普贤菩萨所有行愿。’令王夫人发阿耨多罗三藐三菩提意，供养彼佛及诸菩萨、声闻、僧众。
“善男子！时王夫人法慧月者，岂异人乎？我身是也！
“我于彼佛所发菩提心种善根故，于须弥山微尘数劫，不生地狱、饿鬼、畜生诸恶趣中，亦不生于下贱之家，诸根具足，无有众苦，于天人中福德殊胜，不生恶世，恒不离佛及诸菩萨、大善知识，常于其所种植善根，经八十须弥山微尘数劫常受安乐，而未满足菩萨诸根。
“过此劫已，复过万劫，于贤劫前，有劫名：无忧遍照，世界名：离垢妙光。其世界中净秽相杂，有五百佛于中出现。其第一佛，名：须弥幢寂静妙眼如来、应、正等觉；我为：名称长者；女名：妙慧光明，端正殊妙。彼净月夜神，以愿力故，于离垢世界一四天下妙幢王城中生，作主夜神，名：清净眼。我于一时，在父母边，夜久眠息。彼清净眼来诣我所，震动我宅，放大光明，出现其身，赞佛功德言：‘妙眼如来坐菩提座，始成正觉。’劝喻于我及以父母并诸眷属，令速见佛；自为前导，引至佛所，广兴供养。
“我才见佛，即得三昧，名：出生见佛调伏众生三世智光明轮。获此三昧故，能忆念须弥山微尘数劫，亦见其中诸佛出现，于彼佛所听闻妙法；以闻法故，即得此破一切众生暗法光明解脱。得此解脱已，即见其身遍往佛刹微尘数世界，亦见彼世界所有诸佛，又见自身在其佛所；亦见彼世界一切众生，解其言音，识其根性，知其往昔曾为善友之所摄受，随其所乐而为现身，令生欢喜。
“我时于彼所得解脱，念念增长，此心无间；又见自身遍往百佛刹微尘数世界，此心无间；又见自身遍往千佛刹微尘数世界，此心无间；又见自身遍往百千佛刹微尘数世界。如是，念念乃至不可说不可说佛刹微尘数世界，亦见彼世界中一切如来；亦自见身在彼佛所，听闻妙法，受持忆念，观察决了；亦知彼佛诸本事海、诸大愿海，彼诸如来严净佛刹，我亦严净；亦见彼世界一切众生，随其所应而为现身教化调伏。此解脱门，念念增长，如是乃至充满法界。
“善男子！我唯知此菩萨破一切众生暗法光明解脱。如诸菩萨摩诃萨，成就普贤无边行愿，普入一切诸法界海，得诸菩萨金刚智幢自在三昧，出生大愿，住持佛种；于念念中，成满一切大功德海，严净一切广大世界；以自在智，教化成熟一切众生；以智慧日，灭除一切世间暗障；以勇猛智，觉悟一切众生惛睡；以智慧月，决了一切众生疑惑；以清净音，断除一切诸有执著；于一切法界一一尘中，示现一切自在神力，智眼明净，等见三世。而我何能知其妙行、说其功德、入其境界、示其自在？
“善男子！此阎浮提摩竭提国菩提场内，有主夜神，名：普德净光。我本从其发阿耨多罗三藐三菩提心，常以妙法开悟于我。汝诣彼问：菩萨云何学菩萨行、修菩萨道。”
尔时，善财童子向婆珊婆演底神而说颂曰：
“见汝清净身，相好超世间，如文殊师利，亦如宝山王。汝法身清净，三世悉平等，世界悉入中，成坏无所碍。我观一切趣，悉见汝形像，一一毛孔中，星月各分布。汝心极广大，如空遍十方，诸佛悉入中，清净无分别。一一毛孔内，悉放无数光，十方诸佛所，普雨庄严具。一一毛孔内，各现无数身，十方诸国土，方便度众生。一一毛孔内，示现无量刹，随诸众生欲，种种令清净。若有诸众生，闻名及见身，悉获功德利，成就菩提道。多劫在恶趣，始得见闻汝，亦应欢喜受，以灭烦恼故。千刹微尘劫，叹汝一毛德，劫数犹可穷，功德终无尽。”
时，善财童子说此颂已，顶礼其足，绕无量匝，殷勤瞻仰，辞退而去。
Vasanti
Then Sudhana went to the great city Kapilavastu, remembering the teaching of the earth goddess Sthavara, remembering that enlightening liberation “unassailable asylum of knowledge,” extending the cultivation of that enlightening concentration, contemplating that enlightening doctrine, roaming in the freedom of that enlightening liberation, looking into the subtleties of knowledge of that enlightening liberation, entering into the ocean of knowledge of that enlightening liberation, focusing on the unity of the knowledge of that enlightening liberation, pursuing the accomplishment of the endless knowledge of that enlightening liberation, plunging into the ocean of knowledge of that enlightening liberation.
Going around the city from left to right, he went in by the eastern gate and stood in the middle of the crossroads of the city. Before long the sun set, and, skillfully grasping the instructions of spiritual benefactors, he longed to see the night goddess Vasanti, considering spiritual benefactors a sure source of attainment of enlightened knowledge, based concretely on the sphere of the eye of universal knowledge, turning in all directions, wishing to see the spiritual benefactor, thinking of her with great respect as the abode of knowledge, his eye of knowledge extending to all objects, looking over the ocean of all that is knowable with the eye of concentration reaching throughout the ocean of knowledge of principles of all reality realms, intent on extension of the eye of great knowledge. He saw the night goddess Vasanti in the sky over Kapilavastu, in a tower of brilliant, incomparable jewels, sitting on a great jewel lion throne in the calyx of a lotus of all the finest fragrances.
She was beautiful, with a golden complexion, soft, rich black hair, and dark eyes. Her body was adorned with all kinds of ornaments, and she was wearing a red robe. She wore a sacred crest adorned with the orb of the moon, and her body showed reflections of all the stars and constellations. He also saw in her pores all the sentient beings who had been liberated by her from the calamities of unfavorable circumstances, evils, and miserable conditions. He also saw in her pores all the sentient beings whom she had settled in heaven, and all whom she had perfected in the enlightenment of hearers and individual illuminates, and in omniscience. He also saw in her pores all the various means, embodiments, and appearances she assumed to perfect them. He also heard coming from her pores the various utterances she used to teach and develop them. He also perceived in her pores the timing, the adaptation to sentient beings’ inclinations and interests, the enlightening practices, forceful means, ways of mystic transformation through concentration, powers, states, observations, contemplations, mystic projections, powerful expansions of the great person, and free masteries of liberation by which they were perfected.
Having seen and heard those oceans of teachings involving various means, Sudhana was transported with joy; he paid his respects to the night goddess Vasanti and said to her, “Noble one, I have set my mind on supreme perfect enlightenment. to the stage of the ten powers.”
Vasanti answered Sudhana, “It is good that you are so devoted to spiritual benefactors and desire to hear the words of spiritual benefactors. Carrying out the instructions of spiritual benefactors, you will surely arrive at supreme perfect enlightenment. I have attained an enlightening liberation, a means of guiding sentient beings by the light of truth, which dispels the darkness for all sentient beings. I am kind to the evil-minded, compassionate to evil-doers, pleased with those who do good, impartial toward the good and the bad; I am determined to purify the defiled, to set the misguided straight, to inspire higher aspirations in those with low aspirations, to increase the energy of those with inferior faculties, to free those attached to the mundane whirl from its repetitious circles, and to set those oriented toward the vehicles of individual salvation onto the path of omniscience. I am concentrating on these concerns and am imbued with the enlightening liberation through which I guide sentient beings with the light of truth that dispels the darkness for all sentient beings.
“Any people who travel on a dark night, where ghosts, thieves, and thugs lurk, when the sky is covered with black clouds, when it is misty, windy, and raining, when there is no moonlight or starlight, when there is no visibility, if they go on the sea, or on land, or in the mountains, or over deserts, or through forests, or through provinces or villages, or on the roads, if they are shipwrecked at sea or held up on land, or fall in the mountains or run out of provisions in the desert, or if they get stuck in the underbrush in the forest or run into trouble, or if they get scattered in the darkness, or if they get mugged in a town, or if they get lost or confused and cannot tell which direction they are going in, or if they run into disaster on the road, I rescue them by various means. For those traveling on the sea I quell hurricanes, get them past bad waters, stop unfavorable winds, quiet the raging billows, free them from the perils of whirlpools, clarify the directions, lead them on the right sea lanes, show them the channels, guide them to the isles of treasure, show them the way in the form of a navigator. Through various forms of being I act as a support and reliance. This root of goodness, furthermore, I dedicate in this way: ‘May I be a refuge for all sentient beings, to put an end to all suffering.’
“For those on land on a dark night, where there are thickets and brambles, gravel and grit, on uneven terrain, battered by vicious wind and rain, painfully cold or hot, where savage beasts lurk, where killers and bandits roam, I save those who have lost their way on the earth, by means of the forms of the sun, the risen moon, meteoric showers, planets, the light of the stars, celestial beings, and enlightening beings. And I think: By this root of goodness may I become a savior of all sentient beings.
“For those on precipitous mountain paths, in danger of death, so that they may live, and for those who are dominated by the desire for fame, those who wish for renown, those who seek enjoyment, those who are avaricious, those who strive to get material things, those whose foremost desire is worldly success, those who are wrapped up in affection for their families, those who are lost in the jungle of views, and those who are oppressed by various miseries and fears, I become a refuge by various means: for example, by producing caves in the mountains for shelter, by producing fruits and roots for food, by producing streams for drinking water, by producing shelter against cold and heat, by showing the right path, by the songs of birds, by the luster of medicinal plants, by the glow of mountain spirits. I become a refuge for those in mountain caves and crevices, those oppressed by various pains, dispelling the darkness, producing level ground for them. And I resolve that just as I rescue these people in the mountains, so will I become a refuge for those fallen on the precipitous trails of the mountain of mundane existence, who are in the grip of old age and death.
“For those stuck in the jungle on a dark night, confronted with a vast expanse of trees, on roads blocked by grass and water, reeds, trees, and vines, in thickets of various trees and creepers, frightened by tigers roaring, their minds filled with what they have to do, plagued with various perils and misfortunes, not knowing the way out of the forest, I show the right way to go. And I resolve that by this root of goodness I will free those in the thicket of views, caught in the web of craving, oppressed by the various pains and perils of the mundane whirl, liberating them from all miseries.
“And as for those in the desert, in the darkness, by various means I comfort them, show them the way, and lead them to safety, resolving that by this root of goodness I shall liberate those who are in the desert of the mundane whirl, who have fallen into evil ways, freeing them from all suffering and setting them on the road of omniscience, where there is eternal safety.
“As for those in inhabited areas who are experiencing the trouble of owning a home, I draw them away from their them in nonreliant omniscience.
“As for those in villages who are attached to their house and relatives, beset by various family troubles, their minds agitated by various anxieties, I take care of them by material gifts and please them in a proper manner, establish them in the state of nonattachment, and resolve by this root of goodness to remove those who cling to the village of their senses from the sphere of mundane objects and set them in the sphere of omniscience.
“As for those who lose their sense of direction on a dark night, who think level ground is uneven, who think high ground is low, who think low ground is high, I light the way for them by various means. To those who want to go out I show the door, to those who want to travel I show the road, to those who want to cross over I show the bridge, to those who want to go in I show the house, to those who want to look around I show the directions. I show the high and low ground, the smooth and rough terrain and its various formations. I show travelers the villages, cities, towns, provinces, and capitals. I show those who are hot and thirsty streams and ponds and groves and parks. To those grieving at separation from their loved ones I show their family and friends, advisers, acquaintances, and kin, and various pleasing forms. And I resolve that just as I light the way for those in the dark who cannot see and have lost their way, as I create light to make various forms manifest, in the same way I will use the light of great wisdom to destroy the darkness of ignorance of those in the long night of the mundane whirl, who have no sense of direction at all, who are in the darkness of ignorance, whose eye of knowledge is covered by the veil of nescience, who are perverted in concepts, thoughts, and views, who think the impermanent is permanent, who think the painful is painless, who think the selfless has self, who think the impure is pure, who cling to a definite self, being, life, soul, individuality, and personality, who are attached to sense faculties, sense consciousnesses, and sense data, who are confused about cause and effect, who do what is not good, who take life, who steal, who abuse sexuality, who tell lies, who slander others, who speak harshly, who sow dissension, who are covetous, who are malicious, who hold erroneous views, who do not honor their parents or mendicants or priests, who do not recognize the blameworthy or the good, who do not take pleasure in what is right, who are dominated by ill-gotten gain, who pervert what is right by erroneous views, who falsely impugn the enlightened, who try to suppress true teaching, who fly the banner of demons, who injure or kill enlightening beings, who are hostile to the Great Vehicle, who cut off the aspiration for enlightenment, who defame enlightening beings, who injure or kill their mothers, who are hostile, who revile the wise, who consort with the corrupt and unjust, who damage the relics of saints and the goods of the religious community, who oppose their parents, who act in hellish ways, who are on the brink of disaster—having destroyed the darkness of their ignorance by the light of great wisdom and directed them toward supreme perfect enlightenment, by the Great Vehicle of universal good I shall show them the path to the stage of knowledge of the ten powers; I shall show them the stage of the enlightened, the realm of the enlightened, the ocean of wisdom of omniscience, the sphere of enlightened knowledge, the consummation of the ten powers, the power of mental command of buddhas, and the unity of all buddhas. Having shown them this, I will establish them in the knowledge of equality of all buddhas.
“As for those who are sick, who are worn out from long illness, whose bodies are weakened, who have wasted away, those who have grown old and are overcome by old age, those who are wretched and poor, those who have come to the end of their lives, those who are in bondage, those who are being tortured, and convicts who have been imprisoned, I stand by them to save them from the danger of injury to their lives. I employ all means to remove the illnesses of those who are sick. Those who are wasted away and overcome by old age I take care of by constant attendance. I provide protection for the helpless, I enrich the poor, I take care of those who have fallen into misfortune by regarding their welfare as my own. Those abroad I lead to their own country, and those astray I lead in the right direction. Those in bondage I release from their bonds. Those who are being tortured I release from the pain of torture. I save the lives of convicts who have been handed over to the king for execution. I resolve that just as I am a refuge saving these beings from various perils and afflictions, so shall I take care of them with the supreme protection of the truth and liberate them from all mental afflictions. I shall enable them to transcend birth, old age, sickness, death, grief, lamentation, misery, depression, and mental disturbance. I shall free them from all fears of falling into bad conditions. I shall establish them in the care of spiritual benefactors. I shall take care of them by giving them jewels of true teaching. I shall get them to act impeccably. I shall direct is ultimately no old age or death.
“As for those on wrong paths, those in the tangles of various views, those acting on erroneous conceptions, those doing evil in thought, word, and deed, those uncontrolled in action, those devoted to various pious observances and ascetic practices, those who think the unenlightened are enlightened, those who think the enlightened are unenlightened, those who practice self-torture, those who worship bodies of water, mountains, or particular places, and those who are under the control of bad companions, I become a refuge for them by various means and thence turn them away from evil, from immersion in views, from all bad conditions. I establish them in right seeing in the world and place them in celestial and human states. I resolve that just as I liberate these sentient beings from the miseries of such bad behavior, so shall I establish all sentient beings in the transmundane path of transcendence, make them irreversible in progress toward omniscience, and lead them to omniscience by the great vow of universal good; and I shall not fall from the stages of enlightening beings, while not turning away from the realm of all sentient beings.”
At that point, further revealing the realm of the enlightening liberation which guides the world by the light of truth that dispels the darkness for all sentient beings, the goddess looked over the ten directions by the power of Buddha and spoke these verses to Sudhana:
This peaceful liberation of mind guides the world To happiness in accord with the time By producing the light of truth To end the darkness of delusion and ignorance.
My kindness is vast and pure, Developed over boundless eons past; Dispelling evil, I illumine the world— Realize this wisdom, O Sudhana, steadfast one. Measureless is my ocean of compassion for the world; Herein the buddhas of all times are born, Hereby the pains of the world are soothed— Realize this wisdom, O Sudhana, steadfast one.
Producing worldly happiness, both the joys Which are conditional and those of the sages, Thereby I am delighted, uplifted, pleased—Realize this wisdom, O son of Buddha.
Forever turned away from the ills of the conditional, As well as the knowledge and liberation of individual salvation, Perfecting the power of buddhas— Realize this wisdom, O son of Buddha.
Vast and pure is my eye, by which I see The lands of the ten directions— I see the buddhas in those lands Sitting under the enlightenment tree.
I see thousands of buddhas with their circles, The buddhas’ bodies adorned with marks of greatness, Emanating multifold glorious lights, Radiating oceans of light from their pores.
I see the sentient beings in those lands, How they die and are born; I see the ignorant in the ocean of transmigration as they go Round in circles experiencing the results of their own deeds.
My ocean of hearing is pure, And all sounds enter therein: Hearing the words of all sentient beings, I keep them in mind.
The infinite expressions of the teachings of buddhas I also hear and remember.
My sense of smell is far-reaching and pure, Unobstructed in the midst of all things, An entry into all states of liberation; You should realize this wisdom.
My tongue is broad and long, coppery red, Shiny like a jewel, pure; With it I communicate to beings according to their mentalities: You should realize this wisdom.
My reality body is transcendentally pure, Omnipresent in all times; The physical body beings see according to their mentalities, By the power of their devotion.
My mind is free from attachment and taint,
Resonant with thunderous sound; Therein are all buddhas assembled, Yet I have no discrimination.
Innumerable are the beings on the face of the earth; I know the oceans of their minds, I know their faculties and inclinations, But I have no discrimination.
My occult power is vast and consummate, I shake innumerable worlds And produce an aura of light Whereby I tame the intractable.
My virtue is vast and pure, An endless treasury, adorning everywhere; With it I make offerings to buddhas And sustain the life of all beings.
I have entered the ocean of buddhas, Realizing the wisdom of all time, And I enter into their vows— This wisdom is peerless and perfect.
In every atom I see oceans of worlds Of past, present, and future; And I see oceans of buddhas therein, And their universal ground of wisdom.
See Vairocana, enlightened, Pervading all lands in the ten directions, Sitting at the foot of the enlightenment tree In each atom expounding the teaching of peace.
Then Sudhana said to the night goddess Vasanti, “How long ago did you set out for supreme perfect enlightenment? How long ago did you attain this liberation, by the at tainment of which you have come to perform all beneficial actions in this way?”
Vasanti replied, “As many eons ago as atoms in the polar mountain, there was an eon called Tranquil Light, in which five billion buddhas were born. There was then a world system called Born of the Light of Jewels, in which there was a central world of four continents called Jewel Moon Lamp Light, the capital city of which was called Lotus Light. In that capital city was a king named Bridge of Good Law, who was a just ruler, a sovereign with all the attributes of kingship. He had conquered that trouble-free earth by justice and ruled it righteously.
“The king’s wife was named Moon of Understanding of Right. She enjoyed herself making love in the first part of the night, and in the middle of the night, when the love play had ceased, she slept. At that time, in a forest called Source of Radiance of Peace, to the east of the city of Lotus Light, a buddha named Supreme Thunder of All Truths attained supreme perfect enlightenment at a great enlightenment site made of the finest jewels, with the lights of all supernal manifestations, radiating the lights of the magical displays of all buddhas. That buddha lit up the whole world-system Born of the Light of Jewels clearly with a great multicolored light.
“Also in that capital city Lotus Light was a night goddess named Pure Moonlight. She went to the wife of the king, awakened her by the sound of her jewelry jingling, and said to her, ‘Know, O queen, that in the forest Source of Radiance of Peace, a buddha named Supreme Thunder of All Truths has attained supreme perfect enlightenment.’ And she gave the queen an extensive explanation of the virtuous qualities of the buddha, the spiritual transformation of the buddha, and the vow practices by universally good enlightening beings. The queen, illumined by the light of the buddha, set out for supreme perfect enlightenment with overpowering resolve. She made great offerings to that buddha and to his group of enlightening beings and disciples.
“Do not suppose that queen was anyone other than me myself—I was the queen Moon of Understanding of Right in that time. By virtue of that aspiration, and the roots of goodness I planted with that buddha, I was not born in any bad states for as many eons as atoms in the polar mountain, nor did I have defective faculties, nor did I suffer. I always attained celestial greatness passed as many eons as atoms in the polar mountain happily, peacefully, safely, and rightly, planting roots of goodness with the enlightened: yet after all that time my enlightening faculties were not yet perfectly developed.
“After those eons had passed, ten thousand eons before this eon of Virtue, there was an eon called Sorrowless Dispassion, in a world called Blazing Light Undefiled by Passion. That world was both defiled and pure. Five hundred buddhas were born there. The first of those five hundred buddhas was named Light of Tranquil Eyes with Senses Like the Polar Mountain, accomplished in knowledge and action, gone to felicity, supreme knower of the world, guide of tractable people, teacher of celestials and humans, enlightened, blessed. I was an outstanding girl named Light of Wisdom, daughter of an eminent man named Resounding Fame, and I was beautiful and robust. The night goddess Pure Moonlight, by the power of a vow, became a night goddess named Light of Purified Eyes. In the still of the night when my parents were in bed, she made our house tremble, showed her body to me with a great light, told me about the qualities of the buddha, and then showed me the buddha sitting at the enlightenment site in the first week after his enlightenment.
“I went with my parents and a large group of relatives to that buddha, led by the night goddess Pure Moonlight. I made great offerings to that buddha, and when I saw the buddha, I attained a concentration called ‘born of the world-guiding vision of Buddha,’ and I attained a concentration called ‘sphere of light of knowledge of the ground of past, present, and future,’ whereby I remembered those eons as many as atoms in the polar mountain; and my aspiration for enlightenment came to the fore. Having heard the Teaching from that buddha, I attained this enlightening liberation called ‘the means of guiding sentient beings by the light of truth which dispels the darkness for all sentient beings,’ by the attainment of which I physically pervade as many worlds as atoms in ten buddha-lands, and see the buddhas in those worlds, and perceive myself at the feet of those buddhas. I also see all the sentient beings in those worlds, and I know their vocal signals, and their thoughts, inclinations, faculties, and interests, and their previous development under the tutelage of spiritual benefactors; and I manifest a body to them which will please them according to their inclinations.
“Also, this liberation grows in each mental moment: in an unbroken succession of mental moments I pervade as many buddha-lands as atoms in a hundred worlds, as many buddha-lands as atoms in a thousand worlds, as many buddha-lands as atoms in a hundred thousand worlds; in each mental moment I go on like this to pervade up to as many buddha-lands as atoms in untold unspeakable numbers of worlds: and I see all the buddhas in those lands, and I perceive myself in their presence, and I hear, take in, remember, reflect on, and meditate on the teachings of those buddhas. I also enter into the oceans of past vows of those buddhas, and the purifications of the buddha-lands of those buddhas. I also undertake to purify a buddha-land. I also see the sentient beings in those oceans of worlds, and I transform my body to accord with the measures of the inclinations, faculties, and interests of those sentient beings, in order to develop and guide them. Thus this liberation expands in each mental moment, by working to expand it to pervade everywhere in the cosmos.
“I only know this enlightening liberation that is a method of guiding the world by the light of the truth which dispels the darkness of all sentient beings—how can I know the practice or tell of the virtues or comprehend the sphere or show the freedom of liberation of the enlightening beings who are completely versed in the infinite vow of enlightening practice of universal good, who command the power to enter into every principle in the ocean of the cosmos, who have mastered the adamantine concentration of knowledge realized by all enlightening beings, who have undertaken the vow to preserve the lineage of buddhas in all worlds, who have perfected great goodness purifying all worlds in each mental moment, who command the knowledge to develop and guide all universes in each mental moment, whose eyes are suns that dispel the darkness of all obstructions for all sentient beings in all worlds, who strive to inform all sentient beings about the Great Vehicle of universal liberation, who are moons of wisdom dispelling the darkness of doubt and confusion for all sentient beings, whose pure voices obliterate attachment to existence, who have the power to show miracles in each atom of all phenomena, who have unfragmented knowledge of the ground of past, present, and future?
“In this very enlightenment site in Magadha lives a night goddess named Samantagambhirashrivimalaprabha, who inspired in me the determination for enlightenment and has encouraged me time and again. Go ask her how to learn and carry out the practice of enlightening beings.”
Then Sudhana praised the night goddess with these verses:
I see your body now, pure, with various characteristics, Like the polar mountain. Above the world, you illumine the world, With a body like Manjushri.
Your reality body is transcendentally pure, Equal in all times, without distinction: Therein all worlds are gathered, And form and dissolve without obstruction.
I see your body in all realms, In a variety of manifestations: And in your pores I see The moon and stars.
Your mind is broad and pure, pervading Like space in all directions; Therein are assembled all buddhas, Yet your knowledge is free from the taint of discrimination.
Brilliant clouds, as many as atoms in lands, Issue from your pores; They reach the buddhas in the ten directions, Raining all kinds of ornaments.
Infinite bodies, as many as living beings, Emerge from your pores; They fill all the worlds in the ten directions, And purify beings by various means.
I see inconceivably many lands in your pores, Adorned in various ways, Which you have purified, Produced according to the minds of the beings.
Happy are those who hear your name, Great is their gain; And people who see you Are near the path of enlightenment.
One should endure inconceivable eons of misfortune In order to see you; For those who are happy to hear of you, You will extinguish their afflictions on sight.
Even if one were to speak Of your qualities for as many eons As atoms in a thousand lands, There is no exhausting them.
Having praised the night goddess Vasanti with these verses, Sudhana paid his respects to her, looking at her again and again, never tired of attending spiritual benefactors, and left her.
References 参考资料:
- 《华严经》 Avatamsaka Sūtra
- 善财童子五十三参原文、白话故事、图片 – 弘善佛教网
- The Flower Ornament Scripture A Translation Of The Avatamsaka Sutra By Thomas Cleary : Free Download, Borrow, and Streaming : Internet Archive
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