[善财童子五十三参][English] 第九回 拜休舍优婆夷

第九回 拜休舍优婆夷
第九回 拜休舍优婆夷

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。】


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。

LAM RIM CHEN MO 《菩提道次第广论》

  善财辞别海幢比丘,非止一日到海潮处。见一园林,青枝绿叶,花果满山,香气扑鼻。一排排的阔叶树、针叶树、整齐交叉,错综美观。各色鸟类往来飞鸣,其音悦耳。各处花台、园圃,散发出馥鬱的芳香。池中莲花盛开,游鱼嬉戏,水清见底。假山秀丽,翠竹浓郁。亭台楼阁。挤满双双男女老少。善财寻幽而入,在一幢大楼阁处,见一个中年妇女,衣著朴素大方,为人们解说园林艺术,花木栽培、珍禽饲养、异兽驯养。善财一见,知道是休舍优婆夷,忙上前施礼。

  善财道:“圣者,我已发菩提心,利乐有情,造福人间,但不知如何行?前来参拜,敬望圣者慈悲教我。”

  休舍优婆夷观此童子眉清目秀,品貌端正。年虽少而愿力大,上前携起道:“善哉,我一生只知道培植园林,栽植无数青葱的林树,饲养无数的珍奇异兽,培育出众多的奇花异草。我找到每一花、每一草、每一树、每一禽、每一隻兽的特性,顺其自然而抚育。因此有四时不凋之花,有百年常青之树,飞鸣不息之鸟,奇行异状之兽,供无数来人欣赏。上至诸佛菩萨,中至天人罗汉,下至苦恼众生,无不来此解忧息烦。进了我的园林,心情舒畅,恶念具息,善根增长。不但解除疲劳,而且消除烦恼。身心清淨,智慧增长。所以众人讚歎,国王嘉奖,取名普庄严园。”

  善财问道:“这些鸟兽已堕畜生道,苦恼非常。你将它们供娱乐。难道你不悲悯它们吗?”

  休舍道:“畜生道虽苦恼,但它们在这裡常闻佛法,演唱梵音。”

  善财已在弥伽处学会鸟兽语,仔细听来唱的是梵音,演的是缘起性空无我,鸣的是勤修三学(戒、定、慧)之词。善财想:“真是了不起!”

  善财再听异兽的吼叫,全叫的求无上智发菩提心。

  善财走到狮象群中,狮象都来摇尾亲善他。

  再看那花开的是福寿双辉,那些树长的四时常青。野草长的是清淨常乐。假山显得空谷幽深。善财看不尽,听不完。优婆夷一一告之。优婆夷说:“不管飞禽、走兽、游鱼、它们都是有情。有情就是心识,它的心识和人的心识一样,具有同样识别,了知;蕴藏,感受的作用。能将你的心与它们心心相应。互为感受,你就能理解它。既能理解,就能驯养调服。花草林树虽是无情,无心识感受。但对大自然有应乎自然的性能,它们也有各自的适宜环境。如适应冬天的作物,不在其他时节去下种。这些都要理解它,它才能适应你。我只知道园林,它能适应我,我也能适应它。”善财道:“怎样才能证悟这一适应呢?”优婆夷道:“请到南方那罗素国去,那裡有个毗目瞿沙仙人,他可以告诉你。”善财感慨不已,辞别优婆夷,又往南行去。

  尔时,善财童子蒙善知识力,依善知识教,念善知识语,于善知识深心爱乐,作是念言:「因善知识,令我见佛;因善知识,令我闻法。善知识者是我师傅,示导于我诸佛法故;善知识者是我眼目,令我见佛如虚空故;善知识者是我津济,令我得入诸佛如来莲华池故。」

  渐渐南行,至海潮处,见普庄严园,众宝垣墙周匝围绕,一切宝树行列庄严;一切宝华树,雨众妙华,布散其地;一切宝香树,香气氛氲,普熏十方;一切宝鬘树,雨大宝鬘,处处垂下;一切摩尼宝王树,雨大摩尼宝,遍布充满;一切宝衣树,雨种种色衣,随其所应,周匝敷布;一切音乐树,风动成音,其音美妙,过于天乐;一切庄严具树,各雨珍玩奇妙之物,处处分布,以为严饰。

  其地清净无有高下,于中具有百万殿堂,大摩尼宝之所合成;百万楼阁,阎浮檀金以覆其上;百万宫殿,毗卢遮那摩尼宝间错庄严;一万浴池,众宝合成;七宝栏楯,周匝围绕;七宝阶道,四面分布;八功德水,湛然盈满,其水香气如天栴檀,金沙布底,水清宝珠周遍间错;凫鴈、孔雀、俱枳罗鸟游戏其中,出和雅音;宝多罗树周匝行列,覆以宝网,垂诸金铃,微风徐摇,恒出美音;施大宝帐,宝树围绕,建立无数摩尼宝幢,光明普照百千由旬。其中复有百万陂池,黑栴檀泥凝积其底,一切妙宝以为莲华敷布水上,大摩尼华光色照耀园中。

  复有广大宫殿,名:庄严幢,海藏妙宝以为其地,毗琉璃宝以为其柱,阎浮檀金以覆其上,光藏摩尼以为庄严,无数宝王光焰炽然,重楼挟阁种种庄饰;阿卢那香王、觉悟香王,皆出妙香普熏一切。其宫殿中,复有无量宝莲华座周回布列,所谓:照耀十方摩尼宝莲华座、毗卢遮那摩尼宝莲华座、照耀世间摩尼宝莲华座、妙藏摩尼宝莲华座、师子藏摩尼宝莲华座、离垢藏摩尼宝莲华座、普门摩尼宝莲华座、光严摩尼宝莲华座、安住大海藏清净摩尼王宝莲华座、金刚师子摩尼宝莲华座。

  园中复有百万种帐,所谓:衣帐、鬘帐、香帐、华帐、枝帐、摩尼帐、真金帐、庄严具帐、音乐帐、象王神变帐、马王神变帐、帝释所著摩尼宝帐……如是等,其数百万。有百万大宝网弥覆其上,所谓:宝铃网、宝盖网、宝身网、海藏真珠网、绀琉璃摩尼宝网、师子摩尼网、月光摩尼网、种种形像众香网、宝冠网、宝璎珞网……如是等,其数百万。有百万大光明之所照耀,所谓:焰光摩尼宝光明、日藏摩尼宝光明、月幢摩尼宝光明、香焰摩尼宝光明、胜藏摩尼宝光明、莲华藏摩尼宝光明、焰幢摩尼宝光明、大灯摩尼宝光明、普照十方摩尼宝光明、香光摩尼宝光明……如是等,其数百万。常雨百万庄严具,百万黑栴檀香出妙音声,百万出过诸天曼陀罗华而以散之,百万出过诸天璎珞以为庄严,百万出过诸天妙宝鬘带处处垂下,百万出过诸天众色妙衣,百万杂色摩尼宝妙光普照,百万天子欣乐瞻仰头面作礼,百万采女于虚空中投身而下,百万菩萨恭敬亲近常乐闻法。

  时,休舍优婆夷坐真金座,戴海藏真珠网,冠挂出过诸天真金宝钏,垂绀青发,大摩尼网庄严其首,师子口摩尼宝以为耳璫,如意摩尼宝王以为璎珞,一切宝网垂覆其身,百千亿那由他众生曲躬恭敬。东方有无量众生来诣其所,所谓:梵天、梵众天、大梵天、梵辅天、自在天,乃至一切人及非人;南、西、北方,四维、上、下,皆亦如是。其有见此优婆夷者,一切病苦悉得除灭,离烦恼垢,拔诸见刺,摧障碍山,入于无碍清净境界,增明一切所有善根,长养诸根;入一切智慧门,入一切总持门;一切三昧门、一切大愿门、一切妙行门、一切功德门,皆得现前;其心广大,具足神通,身无障碍,至一切处。

  尔时,善财童子入普庄严园,周遍观察,见休舍优婆夷坐于妙座,往诣其所,顶礼其足,绕无数匝,白言:「圣者!我已先发阿耨多罗三藐三菩提心,而未知菩萨云何学菩萨行?云何修菩萨道?我闻圣者善能诱诲,愿为我说!」

  休舍告言:

  「善男子!我唯得菩萨一解脱门,若有见闻忆念于我,与我同住,供给我者,悉不唐捐。善男子!若有众生不种善根,不为善友之所摄受,不为诸佛之所护念,是人终不得见于我。善男子!其有众生得见我者,皆于阿耨多罗三藐三菩提获不退转。

  「善男子!东方诸佛常来至此,处于宝座为我说法;南、西、北方,四维、上、下,一切诸佛悉来至此,处于宝座为我说法。善男子!我常不离见佛闻法,与诸菩萨而共同住。

  「善男子!我此大众,有八万四千亿那由他,皆在此园与我同行,悉于阿耨多罗三藐三菩提得不退转;其余众生住此园者,亦皆普入不退转位。」

  善财白言:「圣者发阿耨多罗三藐三菩提心为久近耶?」

  答言:

  「善男子!我忆过去,于然灯佛所,修行梵行,恭敬供养,闻法受持;次前,于离垢佛所,出家学道,受持正法;次前,于妙幢佛所;次前,于胜须弥佛所;次前,于莲华德藏佛所;次前,于毗卢遮那佛所;次前,于普眼佛所;次前,于梵寿佛所;次前,于金刚脐佛所;次前,于婆楼那天佛所。善男子!我忆过去,于无量劫无量生中,如是次第三十六恒河沙佛所,皆悉承事,恭敬供养,闻法受持,净修梵行。于此已往,佛智所知,非我能测。

  「善男子!菩萨初发心无有量,充满一切法界故;菩萨大悲门无有量,普入一切世间故;菩萨大愿门无有量,究竟十方法界故;菩萨大慈门无有量,普覆一切众生故;菩萨所修行无有量,于一切刹一切劫中修习故;菩萨三昧力无有量,令菩萨道不退故;菩萨总持力无有量,能持一切世间故;菩萨智光力无有量,普能证入三世故;菩萨神通力无有量,普现一切刹网故;菩萨辩才力无有量,一音一切悉解故;菩萨清净身无有量,悉遍一切佛刹故。」

  善财童子言:「圣者久如当得阿耨多罗三藐三菩提?」

  答言:

  「善男子!菩萨不为教化调伏一众生故发菩提心,不为教化调伏百众生故发菩提心,乃至不为教化调伏不可说不可说转众生故发菩提心;不为教化一世界众生故发菩提心,乃至不为教化不可说不可说转世界众生故发菩提心;不为教化阎浮提微尘数世界众生故发菩提心,不为教化三千大千世界微尘数世界众生故发菩提心,乃至不为教化不可说不可说转三千大千世界微尘数世界众生故发菩提心;不为供养一如来故发菩提心,乃至不为供养不可说不可说转如来故发菩提心;不为供养一世界中次第兴世诸如来故发菩提心,乃至不为供养不可说不可说转世界中次第兴世诸如来故发菩提心;不为供养一三千大千世界微尘数世界中次第兴世诸如来故发菩提心,乃至不为供养不可说不可说转佛刹微尘数世界中次第兴世诸如来故发菩提心;不为严净一世界故发菩提心,乃至不为严净不可说不可说转世界故发菩提心;不为严净一三千大千世界微尘数世界故发菩提心,乃至不为严净不可说不可说转三千大千世界微尘数世界故发菩提心;不为住持一如来遗法故发菩提心,乃至不为住持不可说不可说转如来遗法故发菩提心;不为住持一世界如来遗法故发菩提心,乃至不为住持不可说不可说转世界如来遗法故发菩提心;不为住持一阎浮提微尘数世界如来遗法故发菩提心,乃至不为住持不可说不可说转佛刹微尘数世界如来遗法故发菩提心。如是略说,不为满一佛誓愿故,不为往一佛国土故,不为入一佛众会故,不为持一佛法眼故,不为转一佛法轮故,不为知一世界中诸劫次第故,不为知一众生心海故,不为知一众生根海故,不为知一众生业海故,不为知一众生行海故,不为知一众生烦恼海故,不为知一众生烦恼习海故,乃至不为知不可说不可说转佛刹微尘数众生烦恼习海故,发菩提心。

  「欲教化调伏一切众生悉无余故发菩提心,欲承事供养一切诸佛悉无余故发菩提心,欲严净一切诸佛国土悉无余故发菩提心,欲护持一切诸佛正教悉无余故发菩提心,欲成满一切如来誓愿悉无余故发菩提心,欲往一切诸佛国土悉无余故发菩提心,欲入一切诸佛众会悉无余故发菩提心,欲知一切世界中诸劫次第悉无余故发菩提心,欲知一切众生心海悉无余故发菩提心,欲知一切众生根海悉无余故发菩提心,欲知一切众生业海悉无余故发菩提心,欲知一切众生行海悉无余故发菩提心,欲灭一切众生诸烦恼海悉无余故发菩提心,欲拔一切众生烦恼习海悉无余故发菩提心。善男子!取要言之,菩萨以如是等百万阿僧祇方便行故发菩提心。

  「善男子菩萨行普入一切法皆证得故,普入一切刹悉严净故。是故,善男子!严净一切世界尽,我愿乃尽;拔一切众生烦恼习气尽,我愿乃满。」

  善财童子言:「圣者!此解脱名为何等?」

  答言:

  「善男子!此解脱名:离忧安隐幢。善男子!我唯知此一解脱门。如诸菩萨摩诃萨,其心如海,悉能容受一切佛法;如须弥山,志意坚固,不可动摇;如善见药,能除众生烦恼重病;如明净日,能破众生无明闇障;犹如大地,能作一切众生依处;犹如好风,能作一切众生义利;犹如明灯,能为众生生智慧光;犹如大云,能为众生雨寂灭法;犹如净月,能为众生放福德光;犹如帝释,悉能守护一切众生。而我云何能知能说彼功德行?

  「善男子!于此南方海潮之处,有一国土,名:那罗素;中有仙人,名:毗目瞿沙。汝诣彼问:菩萨云何学菩萨行、修菩萨道?」

  时,善财童子顶礼其足,绕无数匝,殷勤瞻仰,悲泣流泪,作是思惟:「得菩提难,近善知识难,遇善知识难,得菩萨诸根难,净菩萨诸根难,值同行善知识难,如理观察难,依教修行难,值遇出生善心方便难,值遇增长一切智法光明难。」作是念已,辞退而行。

Asha

Then Sudhana, uplifted by the virtues of the spiritual benefactor, sent forth by the spiritual benefactor, having gained access to the vision of the spiritual benefactor, putting the instructions of the spiritual benefactor into practice, remembering the words of the spiritual benefactor, kindly disposed toward spiritual benefactors, seeing spiritual benefactors as mines of the vision of buddhas, seeing spiritual benefactors as those who show the of the elements of omniscience, seeing spiritual benefactors as eyes to see the sky of buddhahood, gradually made his way to Samantavyuha Park in Samudravetadin.

 He saw the park surrounded by fences made of all kinds of jewels, in the midst of rows of all kinds of jewel trees, adorned throughout with beautiful delicate flowers like sets of all kinds of jewels releasing pollen, adorned by all kinds of jewel trees, strewn with the various blossoms of the flowers of all kinds of jewel trees, with rows of trees of all kinds of fragrances giving off their scents in all directions, trees of garlands of all jewels with their flower buds bursting forth streaming a rain of garlands of various jewels, the ground beautifully spread with various decorations made of jewels from trees of all kinds of diamonds, the area well distributed with cloths of various colors hanging down from trees of flowers of various forms, with trees of all kinds of musical instruments making beautiful sounds surpassing the heavens when stirred by the wind, the ground level throughout, neither high nor low, adorned with various trailing streamers of ornaments welling forth from the flower buds of trees of all ornaments. In the park, furthermore, were ten hundred thousand arrays of turrets adorned with all kinds of precious jewels, extremely pure; ten hundred thousand towers covered with gold, ten hundred thousand mansions adorned with radiant jewels, ten hundred thousand lotus ponds made of all kinds of jewels, inlaid with jewel bricks, with varied stairways made of seven precious substances, surrounded by benches made of various gems, fragrant as pools of water scented with celestial sandalwood, the bottoms covered with golden sand, spread with ten layers of pure gold and jewels, stairways set on four sides, filled with water of eight qualities, vibrant with the beautiful sounds of the calls of various birds, surrounded by rows of jewel palms, covered by nets of gold bells chiming sweetly when stirred by the wind, with canopies of great jewels above, surrounded by enclosures of trees of various jewels, with banners and streamers flying from jewel nets. There were also ten hundred thousand pools, lined with sandalwood clay, covered with lotuses of various colors made of all kinds of jewels, with pure water shining with lotuses of huge gems. In the middle of the park was a large mansion called Multicolored Banner standing on a ground of jewels, adorned with pillars of sapphire, roofed with gold, surfaced with arrays of world-illumining jewels, its base blazing with webs of countless jewels, graced by the scent of unsurpassed jewels of fragrance, perfumed by jewels of compounded fragrances, filled with jewels of awakening fragrance extinguishing the heat of the senses.

 In that mansion were arranged infinite seats—the calyxes of lotuses, luminous jewel lotuses, radiant jewel lotuses, world-illumining jewel lotuses, lotuses of various treasures, lotuses of the ocean, jewel lotuses covered with diamond lions.

 The many turrets of the mansion were made of inconceivably many jewels, arrayed with varicolored jewels, their forms resplendent with light of inconceivably many colors.

 The park was also covered above by ten hundred thousand canopies, such as canopies of cloth, canopies of plant tendrils, canopies of flowers, canopies of garlands, canopies of fragrances, canopies of jewels, golden canopies, canopies of jewels glittering like diamonds, canopies of nymphs magically produced by the chief of the water spirits, canopies of jewels prized by the king of gods.

 It was also covered by ten hundred thousand precious nets such as nets of bells with jewels inside, nets of jeweled streamers, nets of jewel figures, nets of pearls, nets of sapphires, nets of moonlike jewels, nets emanating fragrance, nets of jeweled crowns. It was also illumined by ten hundred thousand great lights, such as starlight-jewel light, sun-filled-jewel light, moonlike-jewel light, scenting-flame-jewel light, luster-filled-jewel light, lotus-calyx-jewel light, starry-jewel light, great blazing jewel light, radiant jewel light, and the light of jewels like wreaths of lightning emitting great clouds of fragrance.

 The park was also adorned by rain from ten hundred thousand great clouds of ornaments; ten hundred thousand sandalwood-scented clouds thundered; it was adorned by ten hundred thousand trailing clouds of garlands surpassing those in the heavens; ten hundred thousand clouds of varicolored cloths surpassing the celestials rained; it was adorned by ten hundred thousand clouds of ornaments surpassing those of the heavens; it was showered by ten hundred thousand celestial beings bowing their heads to see; it was showered by ten hundred thousand clouds of nymphs producing beings of their own kind who did the same things in the past, with bodies like their own; it was showered by ten hundred thousand clouds of enlightening beings who had come to hear the Teaching.

 Innumerable living beings in all states of existence came from the ten directions to the laywoman Asha, who was seated on a golden throne, adorned with a net of pearls from the ocean, wearing a tiara, her wrists adorned with bracelets of gold more beautiful than that of the heavens, her arms resplendent with jewels of glorious light, wearing earrings of pure deep blue gems, her head adorned with a veil of all kinds of jewels, her neck draped with a string of wish-fulfilling jewels. Those who came to her, affected with various sicknesses, filled with various afflictions, immersed in various views, covered by obstructions caused by actions, had their sicknesses alleviated when they saw Asha. Their minds freed from the defilement of afflictions, in which sphere of purity all their roots of goodness were clarified, the sprouts of spiritual faculties grew, and they entered the ocean of principles of omniscience, they recited the ocean of all mystic spells leading to mental command, came face to face with the ocean of all concentration media, began all holy vows, set all means of practice into operation, purified the means of accomplishing all virtues, proceeded according to wisdom characterized by all higher knowledges with unregressing breadth of mind, and became physically unattached and unobstructed, able to go everywhere.

 Then Sudhana entered the park, looking all over till he saw Asha sitting there. He went up to her, paid his respects, and said, “Noble one, I have set my mind on supreme perfect enlightenment, but I do not know how to learn and carry out the practice of enlightening beings. I hear you give instructions to enlightening beings, so please tell me how an enlightening being is to learn and carry out the practice of enlightening beings.”

 She said, “I have attained an enlightening liberation called ‘characterized by sorrowless well-being.’ It is definitely beneficial to see me, hear me, attend me, live with me, remember me. I am not visible to those who have not developed the bases of goodness, who are not under the tutelage of spiritual benefactors, who are not in the care of the perfect buddhas. Those who see me thereupon become irreversible in progress toward supreme perfect enlightenment. Furthermore, the buddhas of the ten directions come here and sit on this jewel seat and expound the truth to me. I am always seeing buddhas, hearing the truth, and meeting enlightening beings. The eighty-four thousand quadrillion beings who live here in this park are all irreversible in progress toward supreme perfect enlightenment, having performed the same practices as I have. Any others who live here too will all be irreversible in progress toward supreme perfect enlightenment, as enlightening beings of the same practice as I who have entered the community of those who cannot regress.”

 Sudhana said, “Noble one, how long ago did you set your mind on supreme perfect enlightenment?”

 She said, “I remember a past state when I cultivated religious practice in the company of the buddha known as the Lamp, whom I served and from whom I received teaching. Before that was a buddha named Undefiled; I went forth from society into the tutelage of that buddha and held the wheel of teaching of that buddha. Before that was a buddha named Star; I propitiated that buddha. Before that was a buddha named Splendor of the Polar Mountain; before that was a buddha named Lotus Calyx; before that was a buddha named Illuminating; before that was a buddha named Universal Eye; before that was a buddha named Purified by Spiritual Knowledge; before that was a buddha to lifetime, age to age, as successive buddhas appeared in the world, I remember as many buddhas as grains of sand in thirty-six Ganges Rivers whom I propitiated, attended, served, and honored, from whom I heard spiritual teaching, under whose tutelage I carried out spiritual practice. Beyond this, only the buddhas know how many buddhas I propitiated. Enlightening beings are infinite because of the aspiration of enlightenment, because of pervading all universes; enlightening beings are infinite because of the guidance of great compassion, because of entry into the midst of all beings; enlightening beings are infinite because their great vows go to the end of all universes; enlightening beings are infinite because of great love, because of suffusing all beings with love; enlightening beings are infinite because of the practice of enlightening beings, because of entering into all ages in all lands; enlightening beings are infinite because of the power of concentration, because of not regressing on the path of enlightening beings; enlightening beings are infinite because of the power of mental command, because of attainment of the method of mystic spells able to hold the memory of truths for all beings; enlightening beings are infinite because of the power of the light of knowledge, because of retaining the realization of the knowledge and wisdom of past, present, and future; enlightening beings are infinite because of the power of mystic knowledge, because of ability to produce wheels of nets of light pleasing beings according to their mentalities; enlightening beings are infinite because of the power of intelligence, because of satisfying all beings with one utterance; enlightening beings are infinite because of purity of body, because of pervading all buddha-fields with their own body.”

 Sudhana said, “Noble one, when will you realize supreme perfect enlightenment?”

 Asha said, “Enlightening beings do not aspire to enlightenment with the object of leading just one sentient being to perfection, nor for the sake of a hundred or a thousand or a million or a billion sentient beings, nor for any number of beings, nor for all the sentient beings in as many worlds as atoms in untold, inexpressibly vast numbers of billion-world universes. Enlightening beings aspire to enlightenment for the sake of all sentient beings in all worlds, to lead them to perfection. Enlightening beings do not aspire to enlightenment to propitiate, honor, and attend one buddha, or even as many buddhas as atoms in untold worlds, or to propitiate, honor, and attend the lineage of buddhas in one world or the lineage of buddhas in as many worlds as atoms in untold buddha-fields. Enlightening beings do not aspire to enlightenment to purify one buddha-land, or even to purify as many buddha-lands as atoms in untold, inexpressible numbers of worlds. Enlightening beings buddhas as atoms in untold, inexpressible numbers of worlds. Enlightening beings do not aspire to enlightenment to enter into the diversity of vows which are the point of departure of one buddha, nor even to enter into the diversity of vows which are the points of departure of as many buddhas as atoms in untold, inexpressible numbers of buddha-fields. Enlightening beings do not aspire to enlightenment to enter into the array of the buddha-field of one buddha, nor even to enter into the arrays of buddha-fields of as many buddhas as atoms in untold, inexpressible numbers of buddha-fields. Enlightening beings do not aspire to enlightenment to take part in the assembly of one buddha, nor even to take part in the assemblies of as many buddhas as atoms in untold, inexpressible numbers of buddha-fields. Enlightening beings do not aspire to enlightenment to preserve the wheel of teaching of one buddha, nor to preserve the wheels of teaching of even as many buddhas as atoms in untold, inexpressible numbers of buddha-fields. Enlightening beings do not aspire to enlightenment to penetrate the ocean of mind of one sentient being, nor to penetrate the oceans of mind of even as many sentient beings as atoms in untold, inexpressible numbers of buddha-fields. Enlightening beings do not aspire to enlightenment to know the sphere of faculties of one sentient being, nor to know the faculties of even as many sentient beings as atoms in untold, inexpressible numbers of buddha-fields. Enlightening beings do not aspire to enlightenment to penetrate the ocean of faculties of one sentient being, nor to penetrate the oceans of faculties of even as many sentient beings as atoms in untold, inexpressible numbers of buddha-fields. Enlightening beings do not aspire to enlightenment to enter into the succession of ages in one world, nor to enter into the succession of ages in even as many worlds as atoms in untold, inexpressible numbers of buddha-fields. Enlightening beings do not aspire to enlightenment to comprehend the continuity of actions and habits of the sentient beings in one world, nor to comprehend the continuity of actions and habits of the sentient beings even in as many worlds as atoms in untold, inexpressible numbers of buddha-fields. Enlightening beings do not aspire to enlightenment to comprehend the ocean of afflictions of sentient beings in one world, nor to comprehend the oceans of afflictions of the sentient beings even in as many worlds as atoms in untold, inexpressible numbers of buddha-fields. Enlightening beings do not aspire to enlightenment to comprehend the ocean of all actions of the beings in one world, nor even to comprehend the oceans of all actions of beings in as many worlds as atoms in untold, inexpressible numbers of buddha-fields. Enlightening beings do not aspire to enlightenment to comprehend the ocean of all modes of behavior of all beings in one world, nor even to of buddha-fields. Rather, enlightening beings aspire to enlightenment to lead all sentient beings without exception to full development—they wish to propitiate and honor and attend all buddhas, to propitiate and honor and attend the successions of buddhas in all worlds; they are determined to purify all buddha-lands; they strive to hold the teachings of all buddhas; they are zealously devoted to following the variety of vows which are the points of departure of all buddhas; they are determined to enter into the arrays of all buddha-lands; they wish to enter the oceans of assemblies of all buddhas; they seek to go deeply into the ocean of mind of all sentient beings; they wish to know the spheres of faculties of all sentient beings; they aspire to penetrate the ocean of faculties of all sentient beings; they wish to enter into the succession of ages in all worlds; they are inspired with courage to cut off the continuity of afflictions and habit energies of all sentient beings; their sun of knowledge rises to evaporate the ocean of afflictions caused by actions of all sentient beings; their light of wisdom becomes manifest to know the ways of behavior of all sentient beings; their cloud of great compassion gathers to extinguish the mass of fire of suffering of all sentient beings.

 “To put it briefly, there are ten hundred thousand incalculable numbers of such aspects of the conduct of the practice of enlightening beings, which are to be accomplished by an enlightening being. Furthermore, the practice of enlightening beings enters into all things, for the attainment of knowledge; the practice of enlightening beings enters into all lands, to thoroughly purify them. Because of this vow of mine, when the purification of the realm of desire is finished, my commitments will be finished; when the purification of the world is finished, my commitments will be finished; when all sentient beings’ propensities to continue afflictive habits are ended, my commitments will be ended.

 Sudhana said, “What is the name of this liberation?”

 Asha said, “This liberation is called ‘characterized by sorrowless well-being.’ I know this enlightening liberation, but how can I know the practice, tell of the virtues, convey the inconceivable enlightening skills, or show the infinite varieties of enlightening vows of the enlightening beings who have oceanic minds because of seeking all the buddha-teachings, who are like the polar mountain because of steadfast will, who are like the medicine ‘good to see’ because they free all sentient beings from the sicknesses of afflictions, who are like the sun because they eliminate the darkness of ignorance of all sentient beings, whose minds are like the earth because they are a refuge for all sentient beings, who are like air because they benefit all sentient beings, who are lamps producing the light of knowledge for all sentient beings, who are like clouds raining truth with a protect all sentient beings?

 “Go south—there is a district in Samudravetalya called Nalayur where a seer named Bhishmottaranirghosha lives. Go ask him, and he will instruct you in the practice of enlightening beings.”

 Then Sudhana left Asha, after paying his respects, reflecting on the extreme rarity of enlightening beings, on how hard it is to get on good terms with spiritual benefactors, on how very difficult it is to get to meet people of truth, on how hard it is to attain the faculties of enlightening beings, how hard it is to attain the purity of intent of enlightening beings, how hard it is to find colleagues, how hard it is to focus the mind accurately on enlightenment, how hard it is to apply the teachings leading to the state of freedom from distress, how hard it is to find ways to develop invincible goodness of mind, and how hard it is to get to see ways to quickly develop omniscience.


References 参考资料:​​
  1. 《华严经》 Avatamsaka Sūtra
  2. 善财童子五十三参原文、白话故事、图片 – 弘善佛教网
  3. The Flower Ornament Scripture A Translation Of The Avatamsaka Sutra By Thomas Cleary : Free Download, Borrow, and Streaming : Internet Archive
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