[善财童子五十三参][English] 第二十二回 拜遍行外道

[善财童子五十三参][English] 第二十二回 拜遍行外道
第二十二回 拜遍行外道

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》

  善财来到都萨罗城,四处寻找遍行外道的住址,竟无一人知道。善财疑惑不动优婆夷没有说实话。但想到文殊师利童子的教导和善知识著所有教诲,应皆随顺。于善知识善巧方便,勿见过失,又继续寻找。

  善财没有找到遍行外道,几天过去了还是没有寻到。而善财,没有后悔,还是继续寻找。

  一天夜裡,善财因为找不到遍行,没有找房子寄宿,就在城牆边住下。

  时至半夜,善财看到东方善德山中,忽然一道金光闪闪,满山透明如太阳升起,经久不息。善财想,那一定是遍行的住处吧。

  第二天一早,善财走入善德山中,荒无人烟。善财访善知识著心切,径往深山走去。

  在一个平坦的山顶上,见一披头散髮的老者,慢步径行,步伐稳重,身有瑞气祥光。善财想:这一定是遍行,便追上前去,施礼道:“我名善财,已发菩提心,由福城到此参拜善知识,求以教诲。”

  遍行问道: “是谁叫你来的?”

  善财道: “是不动优婆夷告诉我,你能教诲造福人间,利乐有情之事,故前来参拜。”

  遍行道: “这丫头又生事了!”

  遍行停了一阵,道:“我名遍行,因为我身居此山,游化十方国土,随缘变化利益众生,别人给我遍行之名。”

  善财道: “愿大德教我以种种方便,利益有情。”

  遍行道: “我已成就普观世间三昧神通力,能随机变化。你应该以什麽身相能化度,我就以什麽身相来化度你。哪怕是乾达婆,阿修罗等我都变化。”

  善财道: “对不同人的特性,你是怎麽化度的呢?”

  遍行道: “若是好色之徒,我就是美若天仙的少女。待他追求我,我就死了,身躯腐烂成脓血,使他们远离美色。若是贪而无厌的守财奴,我是百万富翁。他们贪求财宝,使他感到贪财可耻。若用手段来谋害,就会遭到应得的惩罚。若贪求虚名虚利,我使他身败名裂,后悔莫及。”

  善财问:“你有具体的化度事例吗?”

  遍行说: “东村有个忤逆公婆打骂邻居的悍妇,我化为凶恶的夜叉,使她在阎罗王面前受审,鬼卒刀下受刑。她悔悟了,变成孝顺父母,睦益邻居的好媳妇。”

  正说话间,树上两隻鸦雀争斗,扭打一起,啄得死去活来。遍行将身一摆,化成一隻雄鹰,飞上树去,两隻鸦雀都吓飞了,遍行又回原地,说道:“我用各种善巧方便,教化作恶众生。凡我经过的世界,老安少怀,睦邻亲友。谁都不知道我住在哪裡,也不知道我是什麽人。有时见我披头散髮,都称我为外道。”

  遍行说到这裡,歇了口气,指著南方道:“那边是广大国,有个名优婆罗华鬻(yu)香长者,他会指导你造福人间,利乐有情的办法。你去吧!”

  尔时,善财童子不动优婆夷所得闻法已,专心忆念所有教诲,皆悉信受,思惟观察。

  渐渐游行,经历国邑,至都萨罗城,于日没时入彼城中,廛店、邻里、四衢道侧,处处寻觅遍行外道

  城东有山,名曰:善德善财童子于中夜时,见此山顶草树岩巘,光明照耀如日初出;见此事已,生大欢喜,作是念言:「我必于此见善知识。」便从城出而登彼山,见此外道于其山上平坦之处徐步经行,色相圆满,威光照耀,大梵天王所不能及,十千梵众之所围绕。往诣其所,头顶礼足,绕无量匝,于前合掌而作是言:「圣者!我已先发阿耨多罗三藐三菩提心,而我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!」

  遍行答言:「善哉善哉!善男子!我已安住至一切处菩萨行,已成就普观世间三昧门,已成就无依无作神通力,已成就普门般若波罗蜜。善男子!我普于世间种种方所、种种形貌、种种行解、种种殁生一切诸趣。所谓:天趣、龙趣、夜叉趣、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽、地狱、畜生、阎罗王界、人、非人等,一切诸趣,或住诸见,或信二乘,或复信乐大乘之道。如是一切诸众生中,我以种种方便、种种智门而为利益。所谓:或为演说一切世间种种技艺,令得具足一切巧术陀罗尼智;或为演说四摄方便,令得具足一切智道;或为演说诸波罗蜜,令其回向一切智位;或为称赞大菩提心,令其不失无上道意;或为称赞诸菩萨行,令其满足净佛国土度众生愿;或为演说造诸恶行受地狱等种种苦报,令于恶业深生厌离;或为演说供养诸佛种诸善根决定获得一切智果,令其发起欢喜之心;或为赞说一切如来、应、正等觉所有功德,令乐佛身求一切智;或为赞说诸佛威德,令其愿乐佛不坏身;或为赞说佛自在身,令求如来无能映蔽大威德体。

  「又,善男子!此都萨罗城中,一切方所一切族类,若男若女诸人众中,我皆以方便示同其形,随其所应而为说法。诸众生等,悉不能知我是何人、从何而至,唯令闻者如实修行。善男子!如于此城利益众生,于阎浮提城邑聚落,所有人众住止之处,悉亦如是而为利益。

  「善男子!阎浮提内九十六众,各起异见而生执著,我悉于中方便调伏,令其舍离所有诸见;如阎浮提,余四天下亦复如是;如四天下,三千大千世界亦复如是;如三千大千世界,如是十方无量世界诸众生海,我悉于中,随诸众生心之所乐,以种种方便、种种法门,现种种色身,以种种言音而为说法,令得利益。

  「善男子!我唯知此至一切处菩萨行。如诸菩萨摩诃萨,身与一切众生数等,得与众生无差别身,以变化身普入诸趣,于一切处皆现受生,普现一切众生之前,清净光明遍照世间,以无碍愿住一切劫,得如帝网诸无等行,常勤利益一切众生,恒与共居而无所著,普于三世悉皆平等,以无我智周遍照耀,以大悲藏一切观察;而我云何能知能说彼功德行?

  「善男子!于此南方,有一国土,名为:广大;有鬻香长者,名:优钵罗华。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。

Sarvagamin

His mind on the devotee Achala, remembering her teaching, absorbing what she had shown him, what she had told him, what she had described to him, what she had enjoined on him, what she had shared with him, what she had disclosed to him, what she had set forth to him, following it, reflecting on it, entering into it, to street, looking for the mendicant Sarvagamin. In the still of the night, he saw a mountain called Sulabha, north of the city. The mountain peak was adorned with thickets and groves of various plants and trees and was as bright as the sun. Seeing that light, Sudhana was ecstatic: he thought to himself, “I will undoubtedly see the spiritual benefactor on this mountaintop.”

 Sudhana went out of the city to the mountain and climbed to the shining peak, where he saw the mendicant Sarvagamin from afar. The appearance of the mendicant was superior to that of the great god Brahma, glorious and radiant; he was walking around surrounded by ten thousand brahmic gods.

 Sudhana went up to Sarvagamin, paid his respects, and said, “Noble one, I have set my mind on supreme perfect enlightenment, but I do not know how an enlightening being is to learn and carry out the practice of enlightening beings. I hear that you give enlightening beings instruction, so please tell me how to learn and carry out the practice of enlightening beings.”

 Sarvagamin said, “It is good that you have set out for supreme perfect enlightenment. I am established in the enlightening practice of going everywhere, I have attained concentration of all-observing vision, and I am imbued with the light of knowledge of transcendent wisdom which distinguishes all planes of the cosmos without effort, based on nonbeing. In wandering through all worlds of living beings and inanimate objects, in wandering through the realms of existence conditions of existence, in the various places of birth, the worlds and abodes, of sentient beings of various appearances, forms, and sizes, bound to various kinds of existence, with various aims, wedded to various views and courses of action, believing in various forms of religion, I work for the benefit of sentient beings by various means and various applications of knowledge. Some I help by teaching various worldly arts, by means of the light of mental command of all kinds of arts. Some I help by charity, kindness, assistance, and cooperation, to lead them to omniscient knowledge. Some I help by describing the ways of transcendence, generating the light of knowledge of dedication to omniscience. Some I help by praising the aspiration for enlightenment, producing a basis for preservation of the seed of enlightenment. Some I help by describing all facets of the practices of enlightening beings, fostering the commitment to purify all buddha-lands and perfect all beings. Some I help by frightening them, showing them the misery and pain resulting from evil actions. Some I help by delighting them, telling them about the fruit of omniscience ultimately developing from giving gifts to all buddhas. Some I help by describing the virtues and qualities of all buddhas, to generate desire for the qualities of buddhas and determination for omniscience. Some I help by eulogizing the greatness of buddhas, to generate the desire to embody buddhahood and be constantly engaged in spontaneous, ceaseless buddha-work. Some I help by showing the mastery of buddhas, to generate the desire to attain supreme buddhahood.

 “Furthermore, in every street, every block, every house, every district, every continent to those who are immersed in the views of false doctrines, in order to mature those who cling to various views. And just as I do so throughout the continent, so also do I work for the benefit of all beings on earth, in the galaxy, in the universe, in infinite worlds, in the paths of all beings, in the abodes of all beings, in the thoughts in which all beings rest, in the groups of all beings, in the masses of all beings, in all races of beings, among all types of beings, wherever they be, helping them according to their mentalities and inclinations, through various means, various methods, various approaches, various efforts, various devices, various expedients, various activities, assuming various forms, and speaking in various languages.

 “I know this enlightening practice of going everywhere. How can I know the practice or tell of the virtues of the enlightening beings with bodies equal to all beings, who have attained concentration in which their own bodies and all bodies are indivisible, whose vast sphere of emanation adapts to all states of existence, who pass through existence in all worlds in their own bodies, who are intent on mystical projections pleasing to the sight of all beings, who appear to be born in all races, who carry out their vows unimpeded in all ages, who can manifest the interrelated cosmic network of practices, who are devoted to working for the welfare of all beings while living together with them without becoming defiled, who realize the basic equality of the worlds of past, present, and future, who are imbued with endless great compassion appearing in the realm of selfless knowledge, who aim to foster good in all beings?

 “South of here is a land called Prthurashtra, where there lives an eminent perfumer named Utpalabhuti. Go ask him how to learn and carry out the practice of enlightening beings.”

 So Sudhana paid his respects to the mendicant Sarvagamin 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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