[善财童子五十三参][English] 第二十一回 拜不动优婆夷

[善财童子五十三参][English] 第二十一回 拜不动优婆夷
第二十一回 拜不动优婆夷

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》

  善财想到大光王的臣民,如此和睦相处,事事无争,真乃转轮圣王应世!这时他的身心,已达到平等性智的境界,烦恼涅槃,在他心中都无染著。如此安稳步行,来到安住城。

  人们告诉善财不动优婆夷还是童女,在家受父母守护,只与亲眷演说妙法,不得相见外人。善财以求善知识者勿生疲懈,见善知识者勿生厌足的精进勇猛心,来到不动童女的住宅。

  善财看那高大华丽的住宅,有些派头,不比一般贫民寒酸住房。这样豪门闺秀的不动童女,恐难见到。又加旁人冷嘲热讽的话:不动想见你那个穷光蛋!觉得有些面愧。看一看自己的衣服,拂一拂身上的尘土,还是大胆跨进门去。门上并无阻挡,善财嗅到清香,感到身心清淨,不生邪念。再看两旁,有四季不凋之花,八节常青之草。善财寻幽直入,正中堂门前立著一位淑女,落落大方,身材窈窕,眼如秋水,鼻如截筒,眉如柳叶,手执如意,脚踏莲花。使人看之不厌、恋恋不捨。善财想:“这一定是不动优婆夷童女吧?”

  善财上前施礼,那女道:“你是来找不动童女的吧?她在后面。”

  善财想往堂后走去,那女说:“没有老夫人允许,任何人不能进去。”

  善财被拦住了,怎麽办呢?于是向那女童说明来由。女童说:“你在这裡等著,待我替你禀报。”

  女童出来,带善财入内。内厅宽广,不动童女坐于中堂,与众人开示妙法。善财站在人后听讲妙法。不动口如悬河,滔滔不绝,讲缘起性空的,妙理,讲人生解脱的道路。

  不动女说:“我于定境中,看到有一国王名电授,王有独女就是我。在夜深人静之时,于楼上仰观星宿,忽虚空中大放光明,风离垢佛立于光中,天龙八部众所围绕。佛身长大无见顶相,佛身放光,光中香气盈庭。我闻是香,身体柔软,心生欢喜,即使向佛顶礼,佛即为我宣说妙法。我闻是法,便得神通自在,无量三昧,大开智慧,得大辩才。能为众生宣说大法。这不是过去,就是现在。这不是梦境,而是定境。这是修习禅定,在定境中现同,因此我得受益。我身清淨,我心清淨,不为世间一切所动。不为情爱所动,不为名利所动,不为势力所动,不为魔境所动,我能宣说大乘妙法,劝众生发菩提心。大家称讚我,我也不为所动。”

  善财听到这裡,心生欢喜,上前施礼道:“仁者,我已发菩提心,利乐有情造福人间,不知如何行菩萨行,愿仁者指教于我。”

  不动童女即说颂曰:

  守护清淨戒,修行广大忍。精进不退转,光明照世间。

  善财闻颂,心生欢喜。但还不全理解,道:“仁者,能为我开示此颂妙理?”

  不动女道:“我虽年幼,但我知道第一是持戒,戒就是规范,也就是世间上的法律,它规范了我们的行动,才能很好修定。修定是在广大事物中都能生定,所谓珞伽常在定,无有不定时。你的心境专一,心境不二就是定。有了定才能生出智慧,你的事业才有成就。”

  在坐听讲的一个童女站起来,走到不动前施礼说道:“能否举一个例子呢?”

  不动女道:“一个行路的人,他必须在这条路上走,既不走错路,也不出路径,这就是戒。一心走这一条路,不作其它想,这就是定。走路当中,对这条路就熟悉,就能到要到的地方,这就是慧,慧能到达目的。”

  童女闻言,皆大欢喜,回到座中。

  善财想试一试不动童女的功夫多深?运用鸟语妙音,而唱恩爱难舍之词。众皆譁然指责,不动童女正坐不动。

  在此哗闹之际,善财一声狮吼,声震华堂,诸庄严具皆颤抖,满堂听众惊恐欲逃。不动童女于宝座上端庄正坐,亦不为所动。善财钦佩地歎道:“真善知识者也!”

  善财问道:“如何淨化人间,造福人间?”

  不动女道:“我只修习这不动三昧,你要求的,请再往南行,在无量都萨罗城,有个叫遍行的外道,他可以告诉你。”

  善财对这个还由父母守护的童女,有如此的智慧,如此的行持功能,赞叹不已。便辞别不动女,又往南行。

  尔时,善财童子妙光城,游行道路,正念思惟大光王教,忆念菩萨大慈幢行门,思惟菩萨随顺世间三昧光明门,增长彼不思议愿福德自在力,坚固彼不思议成熟众生智,观察彼不思议不共受用大威德,忆念彼不思议差别相,思惟彼不思议清净眷属,思惟彼不思议所作业;生欢喜心,生净信心,生猛利心,生欣悦心,生踊跃心,生庆幸心,生无浊心,生清净心,生坚固心,生广大心,生无尽心。如是思惟,悲泣流泪,念善知识实为希有,出生一切诸功德处,出生一切诸菩萨行,出生一切菩萨净念,出生一切陀罗尼轮,出生一切三昧光明,出生一切诸佛知见,普雨一切诸佛法雨,显示一切菩萨愿门,出生难思智慧光明,增长一切菩萨根芽。又作是念:「善知识者,能普救护一切恶道,能普演说诸平等法,能普显示诸夷险道,能普开阐大乘奥义,能普劝发普贤诸行,能普引到一切智城,能普令入法界大海,能普令见三世法海,能普授与众圣道场,能普增长一切白法。

  善财童子如是悲哀思念之时,彼常随逐觉悟菩萨、如来使天,于虚空中而告之言:「善男子!其有修行善知识教,诸佛世尊悉皆欢喜;其有随顺善知识语,则得近于一切智地;其有能于善知识语无疑惑者,则常值遇一切善友;其有发心愿常不离善知识者,则得具足一切义利。善男子!汝可往诣安住王都,即当得见不动优婆夷大善知识。」

  时,善财童子从彼三昧智光明起,渐次游行,至安住城,周遍推求不动优婆夷今在何所?无量人众咸告之言:「善男子!不动优婆夷身是童女,在其家内,父母守护,与自亲属无量人众演说妙法。」善财童子闻是语已,其心欢喜,如见父母,即诣不动优婆夷舍。

  入其宅内,见彼堂宇,金色光明普皆照耀,遇斯光者身意清凉。善财童子光明触身,即时获得五百三昧门,所谓:了一切希有相三昧门、入寂静三昧门、远离一切世间三昧门、普眼舍得三昧门、如来藏三昧门……得如是等五百三昧门;以此三昧门故,身心柔软,如七日胎。又闻妙香,非诸天、龙、乾闼婆等人与非人之所能有。

  善财童子前诣其所,恭敬合掌,一心观察,见其形色端正殊妙,十方世界一切女人无有能及,况其过者!唯除如来及以一切灌顶菩萨。口出妙香,宫殿庄严,并其眷属悉无与等,况复过者!十方世界一切众生,无有于此优婆夷所起染著心;若得暂见,所有烦恼悉自消灭。譬如百万大梵天王,决定不生欲界烦恼;其有见此优婆夷者,所有烦恼应知亦然。十方众生观此女人皆无厌足,唯除具足大智慧者。

  尔时,善财童子曲躬合掌,正念观察,见此女人,其身自在不可思议,色相颜容世无与等,光明洞彻物无能障,普为众生而作利益,其身毛孔恒出妙香,眷属无边,宫殿第一,功德深广莫知涯际;心生欢喜,以颂赞曰:

  「守护清净戒,修行广大忍,精进不退转,光明照世间。

  尔时,善财童子说此颂已,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!」

  时,不动优婆夷以菩萨柔软语、悦意语,慰喻善财,而告之言:「善哉善哉!善男子!汝已能发阿耨多罗三藐三菩提心。善男子!我得菩萨难摧伏智慧藏解脱门,我得菩萨坚固受持行门,我得菩萨一切法平等地总持门,我得菩萨照明一切法辩才门,我得菩萨求一切法无疲厌三昧门。」

  善财童子言:「圣者!菩萨难摧伏智慧藏解脱门,乃至求一切法无疲厌三昧门,境界云何?」

  童女言:「善男子!此处难知。」

  善财白言:「唯愿圣者,承佛神力,为我宣说!我当因善知识,能信能受,能知能了,趣入观察,修习随顺,离诸分别,究竟平等。」

  优婆夷言:

  「善男子!过去世中有劫,名:离垢,佛号:修臂。时,有国王名曰:电授,唯有一女,即我身是。我于夜分废音乐时,父母兄弟悉已眠寝,五百童女亦皆昏寐。我于楼上仰观星宿,于虚空中见彼如来如宝山王,无量无边天龙八部、诸菩萨众所共围绕,佛身普放大光明网周遍十方无所障碍,佛身毛孔皆出妙香。我闻是香,身体柔软,心生欢喜;便从楼下至于地上,合十指爪,顶礼于佛。又观彼佛不见顶相,观身左右莫知边际。思惟彼佛诸相随好无有厌足,窃自念言:『此佛世尊作何等业,获于如是上妙之身,相好圆满,光明具足,眷属成就,宫殿严好,福德智慧悉皆清净,总持三昧不可思议,神通自在,辩才无碍?』

  「善男子!尔时,如来知我心念,即告我言:『汝应发不可坏心,灭诸烦恼;应发无能胜心,破诸取著;应发无退怯心,入深法门;应发能堪耐心,救恶众生;应发无迷惑心,普于一切诸趣受生;应发无厌足心,求见诸佛无有休息;应发无知足心,悉受一切如来法雨;应发正思惟心,普生一切佛法光明;应发大住持心,普转一切诸佛法轮;应发广流通心,随众生欲施其法宝。』

  「善男子!我于彼佛所闻如是法,求一切智,求佛十力,求佛辩才,求佛光明,求佛色身,求佛相好,求佛众会,求佛国土,求佛威仪,求佛寿命。发是心已,其心坚固犹如金刚,一切烦恼及以二乘悉不能坏。

  「善男子!我发是心已来,经阎浮提微尘数劫,尚不生于念欲之心,况行其事!尔所劫中,于自亲属不起瞋心,况他众生!尔所劫中,于其自身不生我见,况于众具而计我所!尔所劫中,死时、生时及住胎藏,未曾迷惑起众生想及无记心,况于余时!尔所劫中,乃至梦中随见一佛未曾忘失,何况菩萨十眼所见!尔所劫中,受持一切如来正法,未曾忘失一文一句,乃至世俗所有言辞尚不忘失,何况如来金口所说!尔所劫中,受持一切如来法海,一文一句无不思惟、无不观察,乃至一切世俗之法亦复如是。尔所劫中,受持如是一切法海,未曾于一法中不得三昧,乃至世间技术之法,一一法中悉亦如是。尔所劫中,住持一切如来法轮,随所住持,未曾废舍一文一句,乃至不曾生于世智,唯除为欲调众生故。尔所劫中,见诸佛海,未曾于一佛所不得成就清净大愿,乃至于诸化佛之所悉亦如是。尔所劫中,见诸菩萨修行妙行,无有一行我不成就。尔所劫中,所见众生,无一众生我不劝发阿耨多罗三藐三菩提心,未曾劝一众生发于声闻、辟支佛意。尔所劫中,于一切佛法,乃至一文一句,不生疑惑,不生二想,不生分别想,不生种种想,不生执著想,不生胜劣想,不生爱憎想。

  「善男子!我从是来,常见诸佛,常见菩萨,常见真实善知识,常闻诸佛愿,常闻菩萨行,常闻菩萨波罗蜜门,常闻菩萨地智光明门,常闻菩萨无尽藏门,常闻入无边世界网门,常闻出生无边众生界因门,常以清净智慧光明除灭一切众生烦恼,常以智慧生长一切众生善根,常随一切众生所乐示现其身,常以清净上妙言音开悟法界一切众生。

  「善男子!我得菩萨求一切法无厌足庄严门,我得一切法平等地总持门,现不思议自在神变。汝欲见不?」

  善财言:「唯!我心愿见。」

  尔时,不动优婆夷坐于龙藏师子之座,入求一切法无厌足庄严三昧门、不空轮庄严三昧门、十力智轮现前三昧门、佛种无尽藏三昧门……入如是等一万三昧门。入此三昧门时,十方各有不可说佛刹微尘数世界六种震动,皆悉清净琉璃所成;一一世界中,有百亿四天下,百亿如来或住兜率天乃至般涅槃;一一如来放光明网,周遍法界道场众会,清净围绕,转妙法轮,开悟群生。

  时,不动优婆夷从三昧起,告善财言:「善男子!汝见此不?」

  善财言:「唯!我皆已见。」

  优婆夷言:

  「善男子!我唯得此求一切法无厌足三昧光明,为一切众生说微妙法,皆令欢喜。如诸菩萨摩诃萨,如金翅鸟,游行虚空无所障碍,能入一切众生大海,见有善根已成熟者,便即执取置菩提岸;又如商客,入大宝洲,采求如来十力智宝;又如渔师,持正法网,入生死海,于爱水中漉诸众生;如阿修罗王,能遍枆[1]动三有大城诸烦恼海;又如日轮,出现虚空,照爱水泥,令其乾竭;又如满月,出现虚空,令可化者心华开敷;又如大地,普皆平等,无量众生于中止住,增长一切善法根芽;又如大风,所向无碍,能拔一切诸见大树;如转轮王,游行世间,以四摄事摄诸众生。而我云何能知能说彼功德行?」

  「善男子!于此南方,有一大城,名:无量都萨罗;其中有一出家外道,名曰:遍行。汝往彼问:菩萨云何学菩萨行、修菩萨道?」

  时,善财童子顶礼其足,绕无量匝,殷勤瞻仰,辞退而去。

Achala

Then Sudhana left Suprabha city and shortly set forth on the road; reflecting on the teaching of King Mahaprabha, remembering the principle of enlightening practice of great benevolence, thinking of the light of that method of great concentration adapting to the faculties of the world, developing the inconceivable power commanding the goodness of the vows of enlightening beings, stabilizing the inconceivable wisdom of enlightening beings, knowing how to develop and perfect sentient beings, contemplating the inconceivable unique greatness of experience of enlightening beings, aiming for the inconceivable measurelessness of enlightening beings, remembering enlightening beings’ inconceivable purity of development of sentient beings, thinking of the inconceivability of the purity of company of enlightening beings, focusing on enlightening beings’ inconceivable way of considering and seeing what to do for sentient beings, Sudhana became joyful and happy, his mind became clear, light, steadfast, broad, and invincible. Weeping as he thought of his memories of spiritual benefactors, he thought, “Meeting spiritual benefactors is a mine of jewels of all virtues; it brings about the purification and fulfillment of all enlightening practices; it purifies the mindfulness of all enlightening beings; it purifies all enlightening beings’ sphere of mental command; it generates the light of concentration of all enlightening beings; it fosters accomplishments of the vision of all buddhas; it causes the clouds of teachings of all buddhas to rain; it reveals the principles of the vows of all enlightening beings; it generates the inconceivable light of wisdom and knowledge; it strengthens and develops the sprouting faculties of enlightening beings. Spiritual benefactors save me from falling into evil ways; they guide me according to the principle of equality of things; they show me which paths are safe and which dangerous; they elucidate the of omniscience; they lead me into the stronghold of omniscience; they plunge me into the ocean of principles of the cosmos; they illumine for me the way into the ocean of what can be known in past, present, and future; they show me the multitude of spheres of all goals; they cause me to develop all good qualities.”

 As Sudhana wept, a group of celestial enlightening beings in the sky, envoys of the buddhas who were always following Sudhana to inspire him, said, “The buddhas are pleased with an enlightening being who puts the instruction of spiritual benefactors into practice. An enlightening being who obeys the word of spiritual benefactors is close to omniscience. An enlightening being who does not doubt the word of spiritual benefactors becomes near to spiritual benefactors. An enlightening being who always pays attention to spiritual benefactors is within sight of all goals. Go to the devotee Achala in the kingdom of Sthira, and you will hear from her of the practice of enlightening beings.”

 Then Sudhana emerged from the light of concentration knowledge and made his way to the kingdom of Sthira, looking for the devotee Achala. People told him, “The devotee Achala is a girl living at home with her parents and relatives; she gives spiritual teaching to a large group of people.” Filled with joy, Sudhana went to Achala’s house. Standing in the door, he saw the whole house lit up with a soothing golden light. The moment Sudhana was touched by the light, five hundred subtle trances descended upon him, beginning with a trance characterized by power over all sensations, trance absorption in the realm of tranquillity, absorption in the welfare of all beings, absorption in the equanimity of the universal eye, and absorption in the matrix of realization of Thusness. The feeling of those trances was as subtle as the consciousness of a half-day old embryo.

 He also smelled a scent more beautiful than that of any gods or goddesses or humans or any other creatures of the world, and there was to be found in all the world no one even equal to, much less more beautiful than, that girl Achala. The radiance of her complexion, the proportions of her body, and the magnificence of her aura were such that none in the world, save buddhas and coronated enlightening beings, even equaled, much less surpassed them. Her scent was unequaled and unsurpassed by any celestial, preternatural, or human beings. The furnishings of her abode were unequaled and unsurpassed in all the world, except by the accoutrements of buddhas and coronated enlightening beings. Her company was also unequaled and unsurpassed by any in the world, except for the companies of buddhas and coronated enlightening beings. There was no one in all the world who could look upon Achala with lust—there was people who saw Achala did not act on afflictions. There was no one in the world who became satiated with the sight of Achala, except those who were sated with wisdom.

 Then Sudhana, in an attitude of reverence, seeing Achala’s inconceivable physical majesty, her inconceivable appearance, and her inconceivable aura of light, which could not be blocked by all the cities and mountains on the face of the earth, sensing the inconceivable beneficial fragrance coming from her pores, looking over her endless company of followers, noticing the matchless adornment of her abode, immersed in the measureless ocean of her virtues, eulogized Achala with this verse:

  Who keeps conduct pure,
  Develops great tolerance,
  And makes vigor enduring as diamond
  Stands out in the world like a mountain of light.

 Then Sudhana said to her, “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 that you give instruction to enlightening beings, so I ask you to tell me how an enlightening being is to learn and carry out the practice of enlightening beings.”

 In the affectionate, pleasing, charming words of an enlightening being, Achala greeted Sudhana and said, “It is good that you aspire to supreme perfect enlightenment. I have an enlightening liberation containing invincible knowledge, and I cultivate enlightening beings’ way of practice of firm resolve. I have also attained mental command of the stage of equanimity in all things, and I am imbued with the light of knowledge to clarify the true state of all phenomena. I have also attained concentration of tireless search for truth.”

 In the affectionate, pleasing, charming words of an enlightening being, Achala greeted Sudhana and said, “It is good that you aspire to supreme perfect enlightenment. I have an enlightening liberation containing invincible knowledge, and I cultivate enlightening beings’ way of practice of firm resolve. I have also attained mental command of the stage of equanimity in all things, and I am imbued with the light of knowledge to clarify the true state of all phenomena. I have also attained concentration of tireless search for truth.”

 Achala then said to Sudhana, “A long time ago, in a past eon called Undefiled Light, a buddha named Arms Extended Downward appeared in the world. I was the daughter of a king named Vidyuddatta. One quiet night, as my parents slept in the inner apartments of the palace, and the men and women of the court were fast asleep, and the sounds of music had all stopped, and my five hundred girl companions were all in bed, as I gazed up at the starry night sky I saw up there the Buddha, like the polar mountain, surrounded by many celestial beings, spirits, preternatural creatures, and countless enlightening beings, his body pervading everywhere with an aura of unobstructed light. From his pores came a fragrance that soothed my body and mind and made me happy. Getting up from bed, I saluted the Buddha; looking at him, I found I could not determine any limit to the extent of his height and breadth. As I reflected on his marks and embellishments of greatness, I thought, ‘By performing what kind of action is such a body obtained? How are the marks and embellishments of greatness attained? How is the aura of light attained? How does the retinue of followers develop? How do the mentally produced dwelling and furniture appear? How is virtue developed? How is knowledge purified? How are the inconceivable meditative projections accomplished? How is mental command perfected? How is eloquence mastered?’

 “Reading my mind, that Buddha said to me, ‘Daughter, you should produce an invincible mind to destroy afflictions, an indomitable mind to get rid of all clinging, an intrepid mind to enter into the profound truth, a mind unshakable while descending into the whirlpool of the ocean of sentient beings who are attached to objects, a mind undeluded in the midst of all states of being, a mind tireless in seeking vision of all buddhas, a mind receiving the multitudes of teachings of all buddhas without complacence, a contemplative mind to attain the light of wisdom of all buddha-teachings, a retentive mind remembering the cycles of teaching of all buddhas, a mind free from forgetfulness even in regard to conventional terms, to say nothing of knowledge arising from the word of buddhas; and you should develop a mind of sharing, to distribute the jewels of the Teaching to all sentient beings according to their mentalities.’ “Having heard such principles of the Teaching from the Buddha, desiring omniscience, aiming for the development of the ten powers, seeking the eloquence of a buddha, wishing to a congregation like a buddha, seeking purification of a buddha-land, wishing to accomplish the deportment of a buddha, wanting to attain the span of life of a buddha, developing a mind that neither afflictions nor anyone concerned with self-liberation alone could break down, like indestructible adamant, I do not remember the arising of a single thought of enjoyment of desires—much less engaging in sexual intercourse—for as many eons thereafter as atoms in this continent. I do not remember a single thought of anger toward my relatives, much less toward innocent others. I do not remember a single thought related to the idea of self, much less having considered anything my own. I do not remember any confusion, or any notion of difference, or yet any indifference, even while in the womb between death and birth, much less while focusing my attention. In all those eons I did not forget a single vision of a buddha, not even a dream vision, much less those appearing to the ten eyes of an enlightening being. Ever since that original inspiration I have been imbibing the ocean of the Teaching, contemplating and reflecting on every single statement, even in the context of worldly phenomena. There is not a single facet of the Teaching that I have not become absorbed in, even in the context of worldly arts and sciences. Ever since that first inspiration, while holding the wheel of teaching of the buddhas, I have never omitted even a single word as I learned it, even in following logic, except to regulate the guidance of others. There is not a single vow I have not undertaken in the presence of the buddhas I have met since then to purify the ocean of all sentient beings, even carrying out vows made to phantom buddhas. There is not a single enlightening practice from the ocean of past enlightening practices of the oceans of buddhas that I have not undertaken to purify my own practice. There is not a single sentient being I have seen since then that I have not established in the determination for supreme enlightenment. I do not remember even having a thought of individual liberation since then. I do not remember ever conceiving any doubt, any notion of duality, any false discriminations, any notion of variety, any idea of grasping or rejection, any concept of inferior or advanced, or any thought of attachment or resistance, in regard to so much as even a single word or letter of the Teaching, for as many eons as atoms in this continent.

 “Ever since then I have never been apart from buddhas, enlightening beings, and true spiritual benefactors. I have always been hearing of the vows of buddhas, the practices of enlightening beings, the transcendent ways of enlightening beings, the light of knowledge of the stages of enlightening beings, the inexhaustible treasury of mental command and concentration of enlightening beings, the way to enter the infinite network of worlds, the original causes of the infinite realms of sentient beings. I have never left the light of knowledge removing the web of afflictions of all beings. I have always been acquiring knowledge of the productive causes of the roots of goodness of all beings. I have always been appearing to all beings according to their mentalities. I have always been purifying the verbal range to instruct all beings.

 “Having attained this enlightening liberation containing invincible knowledge and this concentration of tireless searches for all truths, accumulating this enlightening way of practice of firm resolve, contemplating this method of mental command of the stage of equanimity in all things and this medium of the light of knowledge clarifying the basis of all things, I am capable of inconceivable miracles. Do you want to witness them?”

 Sudhana said, “I do.”

 Then, as she sat there, Achala looked into, passed through, followed, and meditated on ten hundred thousand doors of concentration, beginning with the door of enlightening liberation containing invincible knowledge, the door of concentration of tireless searches for all truths, the door of concentration on the arrangement of the sphere of efficacy, the door of concentration on the sphere of the ten powers, and the door of liberation through concentration on the inexhaustible source of all buddhas. As soon as Achala had reach these concentrations, Sudhana saw as many worlds as atoms in ten inexpressible numbers of buddha-lands quaking, and appearing made of clear lapis lazuli. He also saw in each world a billion sets of four continents and a billion buddhas. He saw some of the buddhas in the heaven of satisfaction, some descending to be born on earth, some in the womb, some first-born, some leaving home for ascetic practice, some sitting under the tree of enlightenment, some defeating the demons, some realizing enlightenment, some teaching, some entering final extinction—this was because there was no obstruction to vision in the worlds made of clear lapis buddha. He also heard the voice of the individual buddha communicating all the cycles of the Teaching to all sentient beings.

 Then Achala emerged from concentration and said to Sudhana, “Did you see? Did you hear? Did you understand?”

 Sudhana said, “I saw, I heard, I understood.”

 Achala said, “In this way, learning enlightening beings’ practice of firm resolve, absorbed in tireless search for all truths, established in enlightening beings’ way of liberation by invincible knowledge, I satisfy all sentient beings with good explanation by following mental command of the stage of equanimity in all things, using the skill of the light of knowledge of how to elucidate the basis of all things. How can I know the practice or tell the virtues of the enlightening beings who are imbued with inconceivable, measureless virtues, who are like eagles soaring independently through the sky, who plunge into the sea of sentient beings to take out the mature enlightening beings, who search the treasure island of omniscience for the jewels of knowledge of the ten powers, who go like strong fishers into the sea of the mundane whirl with the net of the Teaching to mature beings born amid craving and pull them out of it, who go like titan kings throughout all realms of existence quelling the titanic disturbances and agitations of afflictions, who rise like the sun in the sky of the reality realm to evaporate the water of beings’ cravings and dry up the mud of afflictions, who rise like the full moon in the sky to awaken the water lilies of the minds of the teachable, who support all beings equally, whether friendly or hostile, high or low, to plant and grow the sprouts of roots of goodness in all sentient beings, who go everywhere unhindered like the wind to uproot the afflictions and views of all sentient beings, who go through the world like sovereigns uniting all beings with generosity, kindness, assistance, and cooperation?

 “South of here is a city called Tosala in a land called Amitatosala. There is a mendicant named Sarvagamin living there. Go ask him how to learn and carry out the practice of enlightening beings.”

 So then Sudhana paid his respects to Achala and left.


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
Recent Posts:​

Leave a Reply

Your email address will not be published. Required fields are marked *

This site uses Akismet to reduce spam. Learn how your comment data is processed.