[善财童子五十三参][English] 第二十七回 拜婆须密多女

第二十七回 拜婆须密多女
第二十七回 拜婆须密多女

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》

  善财于师子频申比丘尼处,证得师子频申三昧,能如是遍十方界。自是思念:“求善知识决不放逸。”又来至险难国。

  险难国于前国大有区别,男女都是油头粉面,妖豔非常,出言淫秽,举动狂放,执手抱腰,吻唇接舌为佳礼,恶听五戒。七十老妪亦涂脂抹粉,八十老翁竞赛风流。善财见到这些很不是滋味,自言道:“如此淫秽浊土,岂有大善知识?”但凭著“求善知识勿生疲懈”的意志,继续前进,来到宝庄严城。

  善财入城,问婆须密多住处。众人见了,议论纷纷。有说:“这小子漂亮,婆须密多会满意的。”有说:“看那彬彬有礼的君子样儿,还是离不了婆须密多。”

  善财听到一个小伙子对另一个青年说:“你不快去找婆须密多,那小子去了恐没有你的份了。”

  那青年回答:“他去了又能玩多久?反正每人只能同婆须密多玩一次。”

  善财看见这些动作,听到这些言语,心情懊恼,怪不是滋味。也不急于寻婆须密多女,在街上信步闲行。走到一家门前停下,听到一个老者吟诗曰:

  相逢相问有何缘,高行如来一宝钱。执手抱身心月淨,吻唇接舌戒珠园。人非人语皆随现,天与天形应不偏。三德已明贪欲际,酒楼花洞醉神仙。

  善财听罢大受感动,上前问道:“请问长者,婆须密多女现住何处?”

  老者见他品貌不凡,态度谦虚,举止文雅,知非等閒之辈。答道:“市廛(chan)之北,有一广大园林,其中楼房就是婆须密多的住处。”

  善财谢过长者,来到林园楼房前,见朱门粉牆,亭台楼阁,广博华丽。进门香气扑鼻,莺歌燕语,宝池游鱼,引人入胜。

  忽听环佩叮噹之声,走来一群少女。涂脂抹粉,柳眉细腰,丽豔夺目。前面一个,更是鲜豔出众。然而她眉清目秀,鼻正口方,媚而不淫,豔而不浊,更逗人恋而不舍。见了善财,众女一拥而上。善财回避不及,不知所措。又想起老者吟诗:

  相逢相问有何缘,高行如来一宝钱。

  便上前施礼,众女譁然嘘笑。

  前面女人现出淫而不乱的神情,急忙还礼道:“善男子,你从何处来?”

  这一问话,解了善财窘迫之危,泰然答道:“我名善财,已发菩提心,利乐有情造福人间,前来参访大善知识。”

  众女又嘘笑,而前女人止住众女拉善财手,说道:“我名婆须密多,早听文殊师利谈到你,等你多时了。”挽了善财手臂,入楼阁中去了。

  众女止步于楼下,只两侍女跟随上楼去。

  婆须密多挽善财入室,室内佈置雅静,东面梳粧檯上一面大镜。婆须密多同善财于西边椅上并坐,镜内现出一对依偎的情人。

  侍女送来清茶点心,婆须密多素手拈糖送进善财口内,说:“吃吧!多香甜啊!”

  善财慢慢咀嚼,的确香甜适口。

  婆须密多问:“我人貌美吗?”

  善财毫不在意地答道:“很美。”

  婆须密多道:“这裡的人都夸我美,向我求爱,可我一个也瞧不起。”

  将嘴靠善财耳边道:“你呢?”

  善财慢慢答道:“你是很美,可……”

  婆须密多将善财搂在怀裡,亲吻接舌。

  善财本是寡欲之人。经婆须密多挽手拥肩,似乎牵动俗情。待亲吻接舌,善财才感觉一种高尚的慈爱,这不是夫妻的恩爱,而是睡在母亲的怀抱裡,接收母亲的抚爱。不单是母亲,而是与广大众生的慈爱。他看见婆须密多象一尊慈祥的菩萨,在教他离贪欲想,发度众生愿。为度众生故,不舍离一切众生,在世间为众生造一切福田。

  善财清醒过来,尚坐在婆须密多怀裡,感觉心地清凉一丝不挂。回忆老者的诗:

  执手抱身心月淨,吻唇接舌戒珠圆。

  善财此时更坚定了热爱人间,不离人间,为人间广作福田的意志。

  婆须密多说:“这地方的人,多贪欲,乐妓艺,不思为人间作福田。我用吻唇接舌,使他们离贪欲想,断除情爱,多造人间福田。”

  善财问:“我已发菩提心,造福人间,你使我离贪欲想而热爱众生,不离人间广作福田。若淫秽众生,被你吻唇拥抱,能不生欲情吗?”

  婆须密多道:“然也,正因欲情重,而吻唇接舌度之。我已吻你,拥抱于你,你感受如何?”善财默然。

  婆须密多道:“我念过去高行如来住世,我与丈夫一宝钱供养如来。当时文殊师利为佛侍者,劝我发菩提心,我以此成就无边善巧方便智,专离众生贪欲际海,随其欲而现身,令离贪欲。善男子,我只知此离欲三昧。你的心愿广大,再往南走,在善度志愿内,有个鞞(bi)瑟胝罗居士,他会教给你造福人间的行。”

  善财此时已获无边善巧方便智,又继续南行。

  尔时,善财童子,大智光明照启其心,思惟观察见诸法性,得了知一切言音陀罗尼门,得受持一切法轮陀罗尼门,得与一切众生作所归依大悲力,得观察一切法义理光明门,得充满法界清净愿,得普照十方一切法智光明,得遍庄严一切世界自在力,得普发起一切菩萨业圆满愿。

  渐次游行,至险难国宝庄严城,处处寻觅婆须蜜多女。

  城中有人不知此女功德智慧,作如是念:

  “今此童子,诸根寂静,智慧明了,不迷不乱,谛视一寻,无有疲懈,无所取著,目视不瞬,心无所动,甚深宽广,犹如大海;不应于此婆须蜜女,有贪爱心,有颠倒心,生于净想,生于欲想;不应为此女色所摄。

  “此童子者,不行魔行,不入魔境,不没欲泥,不被魔缚,不应作处已能不作,有何等意而求此女?”

  其中有人先知此女有智慧者,告善财言:

  “善哉善哉!善男子!汝今乃能推求寻觅婆须蜜女,汝已获得广大善利。善男子!汝应决定求佛果位,决定欲为一切众生作所依怙,决定欲拔一切众生贪爱毒箭,决定欲破一切众生于女色中所有净想。

  “善男子!婆须蜜女于此城内市廛之北自宅中住。”

  时,善财童子闻是语已,欢喜踊跃,往诣其门。见其住宅广博严丽,宝墙、宝树及以宝堑,一一皆有十重围绕;其宝堑中,香水盈满,金沙布地,诸天宝华、优钵罗华、波头摩华、拘物头华、芬陀利华遍覆水上;宫殿、楼阁处处分布,门闼、窗牖相望间列,咸施网铎,悉置幡幢,无量珍奇以为严饰;琉璃为地,众宝间错,烧诸沉水,涂以栴檀,悬众宝铃,风动成音,散诸天华遍布其地;种种严丽不可称说,诸珍宝藏其数百千,十大园林以为庄严。

  尔时,善财见此女人,颜貌端严,色相圆满,皮肤金色,目发绀青,不长不短,不粗不细,欲界人、天无能与比;音声美妙超诸梵世,一切众生差别言音,悉皆具足,无不解了;深达字义,善巧谈说,得如幻智,入方便门;众宝璎珞及诸严具庄严其身,如意摩尼以为宝冠而冠其首;复有无量眷属围绕,皆共善根同一行愿,福德大藏具足无尽。时,婆须蜜多女从其身出广大光明,普照宅中一切宫殿;遇斯光者,身得清凉。

  尔时,善财前诣其所,顶礼其足,合掌而住,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?我闻圣者善能教诲,愿为我说!”

  彼即告言:

  “善男子!我得菩萨解脱,名:离贪欲际,随其欲乐而为现身。若天见我,我为天女,形貌、光明殊胜无比;如是乃至人、非人等而见我者,我即为现人、非人女,随其乐欲皆令得见。

  “若有众生欲意所缠来诣我所,我为说法,彼闻法已,则离贪欲,得菩萨无著境界三昧;若有众生暂见于我,则离贪欲,得菩萨欢喜三昧;若有众生暂与我语,则离贪欲,得菩萨无碍音声三昧;若有众生暂执我手,则离贪欲,得菩萨遍往一切佛刹三昧;若有众生暂升我座,则离贪欲,得菩萨解脱光明三昧;若有众生暂观于我,则离贪欲,得菩萨寂静庄严三昧;若有众生见我频申,则离贪欲,得菩萨摧伏外道三昧;若有众生见我目瞬,则离贪欲,得菩萨佛境界光明三昧;若有众生抱持于我,则离贪欲,得菩萨摄一切众生恒不舍离三昧;若有众生唼我唇吻,则离贪欲,得菩萨增长一切众生福德藏三昧。凡有众生亲近于我,一切皆得住离贪际,入菩萨一切智地现前无碍解脱。”

  善财白言:“圣者种何善根、修何福业,而得成就如是自在?”

  答言:

  “善男子!我念过去,有佛出世,名为:高行;其王都城,名曰:妙门。善男子!彼高行如来哀愍众生,入于王城蹈彼门阃,其城一切悉皆震动,忽然广博,众宝庄严,无量光明递相映彻,种种宝华散布其地,诸天音乐同时俱奏,一切诸天充满虚空。善男子!我于彼时,为长者妻,名曰:善慧;见佛神力,心生觉悟,则与其夫往诣佛所,以一宝钱而为供养。是时,文殊师利童子为佛侍者,为我说法,令发阿耨多罗三藐三菩提心。

  “善男子!我唯知此菩萨离贪际解脱。如诸菩萨摩诃萨,成就无边巧方便智,其藏广大,境界无比;而我云何能知能说彼功德行?

  “善男子!于此南方有城,名:善度;中有居士,名:鞞瑟胝罗,彼常供养栴檀座佛塔。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,绕无量匝,殷勤瞻仰,辞退而去。

Vasumitra

His mind illumined by the lightning of great vision, meditating on the light of omniscience, observing the manifestation of essential nature, making firm the mnemonic command of the treasury of verbal communications of all beings, extending the mnemonic command to retain the cycles of teachings of all buddhas, establishing the power of great compassion as a refuge for all sentient beings, examining the power of omniscience which is the source of the means of perceiving the principles of all laws, following the purity of vows extending throughout the cosmos, clarifying the light of knowledge illumining all things, developing the power of mystic knowledge pervading all phenomena arraying the worlds of the ten directions, fulfilling the vow to remember, undertake, and accomplish all the deeds of enlightening beings, Sudhana made his way to the city of Ratnavyuha in the country of Durga, where he sought out Vasumitra.

 People there who did not know of Vasumitra’s virtues or the scope of her knowledge said to Sudhana, “What has someone like you—with senses so calm and subdued, so aware, so clear, without confusion or distraction, your gaze focused discreetly right before you, your mind not overwhelmed by sensations, not clinging to appearances, your eyes averted from involvement in all forms, your mind so cool and steady, your way of life profound, wise, oceanic, your mind free from agitation or despondency—what have you to do with Vasumitra? You should not have any lust for her, your head should not be turned by her, you should not have any such-impure thoughts, you should not be ravaged by such desires, you should not be under the power of a woman, you should not be so bewitched, you should not devil, you should not do what should not be done.”

 Those who knew the excellence of the virtues of Vasumitra, however, and who were aware of the scope of her knowledge, said, “Good, good! You have really made gain if you ask about Vasumitra. You surely seek buddhahood; you surely want to make yourself a refuge for all sentient beings; you surely want to extract the barbs of passion from all sentient beings; you surely want to transform the notion of purity. Vasumitra is in her house, north of the town square.”

 Hearing this, Sudhana was delighted. He went to Vasumitra’s house and saw that it was surrounded by ten jewel walls, ten circles of jewel trees, and ten moats filled with fragrant water covered by celestial jewel lotuses of various colors, with gold sand spread on the bottom, the rippling waters producing an intoxicating fragrance, the banks adorned by many jewels. The house had well-arranged apartments and towers made of all kinds of precious substances; it had high arched doorways and circular windows, draped with nets and blazing with jewels. It was adorned with fences of countless various jewels, and its base was composed of masses of jewels studded with lapis lazuli. It was perfumed with all kinds of fragrant oils. The walls were studded with all kinds of jewels, and the roof was inland with various gems and covered with a gold net. A hundred thousand webs of gold bells gave off sweet, pleasant sounds as they rustled in the breeze. The house was adorned with sprays of jewel flowers from clouds of flowers of all kinds of jewels. The doors were decorated with multicolored banners of all kinds of jewels. The light of lamps of various jewels shone to an endless distance. The house had diamond beams made from the limbs of gigantic brilliant jewel trees, and it was an inexhaustible treasury of hundreds and thousands of riches in full view; it was also adorned with ten large gardens set around it.

 There he saw Vasumitra, who was beautiful, with golden skin and black hair, her limbs and body well proportioned, more beautiful in form than all celestial and human beings in the realm of desire, her voice finer even than that of the god Brahma. She knew the language of all beings; she had a pleasant voice that could pronounce any sound, and was skilled in freedom of phonetic organization. She was well versed in all arts and sciences, she had learned to use the magic of true knowledge, and she had mastered all aspects of the expedient means of enlightening beings. Her beautiful body was decorated with assorted jewelry, draped with a radiant mesh made of all kinds of precious substances, shining with an array of countless celestial jewel ornaments. She wore a tiara of large wish-fulfilling gems, her waist was adorned with diamonds, and she had a lapis lazuli necklace on. She had a large, attractive retinue, all with the same virtues, the same practice, and the same vow. She was an inexhaustible treasury of goodness and knowledge. He also saw the whole house, with all its jeweled apartments and furnishings lit up by the lovely, refreshing, pleasant, blissful, enrapturing light that emanated from her body.

 Sudhana went up to Vasumitra, 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 that you give enlightening beings instructions, and I hope you will 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 ‘ultimately dispassionate.’ To gods, in accord with their inclinations and interests, I appear in the form of a goddess of surpassing splendor and perfection; and to all other types of beings I accordingly appear in the form of a female of their species, of surpassing splendor and perfection. And all who come to me with minds full of passion, I teach them so that they become free of passion. Those who have heard my teaching and attain dispassion achieve an enlightening concentration called ‘realm of nonattachment.’

 She said, “I have attained an enlightening liberation called ‘ultimately dispassionate.’ To gods, in accord with their inclinations and interests, I appear in the form of a goddess of surpassing splendor and perfection; and to all other types of beings I accordingly appear in the form of a female of their species, of surpassing splendor and perfection. And all who come to me with minds full of passion, I teach them so that they become free of passion. Those who have heard my teaching and attain dispassion achieve an enlightening concentration called ‘realm of nonattachment.’

 “Some attain dispassion as soon as they see me, and achieve an enlightening concentration called ‘delight in joy.’ Some attain dispassion merely by talking with me, and achieve an enlightening concentration called ‘treasury of unimpeded sound.’ Some attain dispassion just by holding my hand, and achieve an enlightening concentration called ‘basis of going to all buddha-lands.’ Some attain dispassion just by staying with me, and achieve an enlightening concentration called ‘light of freedom from bondage.’ Some attain dispassion just by gazing at me, and achieve an enlightening concentration called ‘tranquil expression.’ Some attain dispassion just by embracing me, and achieve an enlightening concentration called ‘womb receiving all sentient beings without rejection.’ Some attain dispassion just by kissing me, and achieve an enlightening concentration called ‘contact with the treasury of virtue of all beings.’ All those who come to me I establish in this enlightening liberation of ultimate dispassion, on the brink of the stage of unimpeded omniscience.”

 Sudhana asked her, “Where did you plant roots of virtue, and what kind of deeds did you accumulate, that you got to be this way?”

 She replied, “I recall that in a past age a buddha named Reaching the Heights appeared in the world. When the buddha went to the royal capital out of compassion for the people, as he crossed the threshold the whole city quaked and appeared to-be vastly extended and made of jewels, adorned with the luster of many jewels, strewn with flowers of various jewels. A variety of celestial musical instruments played, and the sky appeared covered by high, immeasurable clouds of celestial beings. At that time I was the wife of a grandee. Impelled by the miracle of the buddha, I went with my husband in a state of exalted serenity and presented a coin to the buddha on the street. At that time Manjushri was an attendant of that buddha; it was by him that I was inspired to seek supreme perfect enlightenment.

 “I know this enlightening liberation of ultimate dispassion, but how can I know the practice or tell the virtues of the enlightening beings who are endowed with the skill of endless means and knowledge, who are vast, inexhaustible treasuries of good, who are in the realm of invincible knowledge?

 “South of here is a city called Shubhaparamgama, where a householder named Veshthila is presenting offerings to the shrine of the buddha Sandalwood Throne. Go ask him how to learn and carry out the practice of enlightening beings.”

 So Sudhana paid his respects to Vasumitra 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
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