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。
善财从烦恼之深渊出发，途经苦海的千锤百炼，经过数日才登可乐彼岸。登上彼岸，烦恼顿息，身心轻安，如浣春阳。
善财不须问路，只凭轻安感觉方向走去，不数日，来到可乐城。
可乐真乐，没有勾心斗角，尔虞我诈。只有和乐谦让，互相恭敬。善财在街上行走，所见一切，与平常大不相同。凡是摊贩售货，只愿少收钱，不愿多赚钱。买东西的都愿多付钱走开，不要找补。茶馆酒店，路旁凉亭，都是互相让座，不见争座。
善财走到一家茶馆门口，馆内宾客满坐，无有虚席。店小二看见却出门招呼：“客官，请进！”
善财以礼相还，道：“已座无虚席，算了吧！”
馆内宾客都纷纷起立谦让。善财不知如何是好？不敢进去。店小二急忙搬来一条凳子放在一位老者旁边道：“客官，请坐吧。” 这老者却站起身让善财坐，自己搬来凳子坐。善财也不好意思坐。老者拉著善财手膀，请善财坐在座位上说：“客官远来，行路辛苦，我等理应让坐。”
店小二送上茶来，善财，摸出一枚银币付了。小二却一枚不收。老者说：“客人远来，清查接驾本不恭敬，何敢收高价钱？”将银币塞入善财袋内。
善财眺望街上，看见一老一少，二人争吵不休。善财感到奇怪的是这麽谦让有礼的地方还是有争吵嚷架的。于是走出茶馆，去听二人吵些什麽。那二人直往城东无忧林走去。
善财来到无忧林，见那二人寻到无上胜长者，互道经过，请长者评理。
老者道：“买物付钱是正理，我买他一个线，付他两枚钱，他竟敢不收！”
少年说：“尊敬老人是应该的。我一个线只值一枚钱，理应敬奉。他却硬要给两枚，真岂有此理！”
无上胜长者说：“争吵不应该，更是无理，各自去做个人的事，不要再为谦让争执。”
一老一少去后，又来一男一女。男的背个娃娃向无上胜长者施礼道：“扶老携幼是青年男人的美德，她偏不要我背娃娃去请医生看病。”
女人却说：“男人干重活那麽忙，带娃娃是我们女人的事，生了病应该由我去请医生看。”
又来两个商人，一个说：“你不是卖整装，我买当然给零卖价。另一个说：“不是买去用，是买去卖，你应该只付整装价，你还要赚几个吃饭钱！”
善财看得真实，听得清楚，上前向无上胜长者施礼道：“圣者，我乃善财，已发菩提心，利乐有情造福人间，前来参拜善知识，愿慈悲教诲。”
长者还礼道：“你一定走了很远的路，拜访了很多善知识者吧？”
善财道：“我受文殊师利的教导，出来採访善知识者。经历了一年多，参拜了二十几个善知识者，还没有看见这样谦让的人们，为什麽有这样好的世间高尚风格？祈望教诲。”
长者道：“善男子，我已成就一切菩萨行门。能知人的心理，针对其心施各种教化。我在一切村落、城市、劝一切人学习各种技艺来作世间种种利益。为世间造福。使人们不起冤嗔、妒嫉、和平亲善，互为利益。”
长者稍停一会，又继续说道：“行菩萨行，不能理解众生的心理，不与众生心一致，怎能教化众生呢？人之相知，贵相知心啊！”
善财就在这无忧林中，与无上胜长者谈了很多问题，懂得知人心理活动的知识不少。最后对善财说：“你还年轻，要学习的东西还多，南方输罗国迦陵迦林城中，有个比丘尼，名师子频申，她可以帮助你成菩萨行的大事。”
尔时，善财童子起大慈周遍心、大悲润泽心相续不断，福德、智慧二种庄严，舍离一切烦恼尘垢，证法平等，心无高下，拔不善刺，灭一切障，坚固精进以为墙堑，甚深三昧而作园苑，以慧日光破无明暗，以方便风开智慧华，以无碍愿充满法界，心常现入一切智城，如是而求菩萨之道。渐次经历，到彼城内。见无上胜在其城东大庄严幢无忧林中，无量商人、百千居士之所围绕，理断人间种种事务；因为说法，令其永拔一切我慢，离我、我所，舍所积聚，灭悭嫉垢，心得清净，无诸秽浊，获净信力，常乐见佛，受持佛法，生菩萨力，起菩萨行，入菩萨三昧，得菩萨智慧，住菩萨正念，增菩萨乐欲。
尔时，善财童子观彼长者为众说法已，以身投地，顶礼其足，良久乃起，白言：
「圣者！我是善财！我是善财！我专寻求菩萨之行，菩萨云何学菩萨行？菩萨云何修菩萨道？随修学时，常能化度一切众生，常能现见一切诸佛，常得听闻一切佛法，常能住持一切佛法，常能趣入一切法门，入一切刹学菩萨行，住一切劫修菩萨道，能知一切如来神力，能受一切如来护念，能得一切如来智慧？」
时，彼长者告善财言：
「善哉善哉！善男子！汝已能发阿耨多罗三藐三菩提心。
「善男子！我成就至一切处菩萨行门无依无作神通之力。善男子！云何为至一切处菩萨行门？善男子！我于此三千大千世界，欲界一切诸众生中，所谓：一切三十三天、一切须夜摩天、一切兜率陀天、一切善变化天、一切他化自在天、一切魔天，及余一切天、龙、夜叉、罗刹娑、鸠槃荼，乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽、人与非人，村营、城邑、一切住处诸众生中而为说法，令舍非法，令息诤论，令除斗战，令止忿竞，令破怨结，令解系缚，令出牢狱，令免怖畏，令断杀生乃至邪见一切恶业，不可作事皆令禁止；令其顺行一切善法，令其修学一切技艺，于诸世间而作利益；为其分别种种诸论，令生欢喜，令渐成熟；随顺外道，为说胜智，令断诸见，令入佛法。乃至色界一切梵天，我亦为其说超胜法。如于此三千大千世界，乃至十方十不可说百千亿那由他佛刹微尘数世界中，我皆为说佛法、菩萨法、声闻法、独觉法；说地狱，说地狱众生，说向地狱道；说畜生，说畜生差别，说畜生受苦，说向畜生道；说阎罗王世间，说阎罗王世间苦，说向阎罗王世间道；说天世间，说天世间乐，说向天世间道；说人世间，说人世间苦乐，说向人世间道。为欲开显菩萨功德，为令舍离生死过患，为令知见一切智人诸妙功德，为欲令知诸有趣中迷惑受苦，为令知见无障碍法，为欲显示一切世间生起所因，为欲显示一切世间寂灭为乐，为令众生舍诸想著，为令证得佛无依法，为令永灭诸烦恼轮，为令能转如来法轮，我为众生说如是法。
「善男子！我唯知此至一切处修菩萨行清净法门无依无作神通之力。如诸菩萨摩诃萨，具足一切自在神通，悉能遍往一切佛刹，得普眼地；悉闻一切音声言说，普入诸法智慧自在，无有乖诤，勇健无比，以广长舌出平等音；其身妙好，同诸菩萨，与诸如来究竟无二、无有差别；智身广大，普入三世，境界无际，同于虚空。而我云何能知能说彼功德行？
「善男子！于此南方，有一国土，名曰：输那；其国有城，名：迦陵迦林；有比丘尼，名：师子频申。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。
Jayottama
His mind filled with great love for the infinite realm of life, overflowing with great compassion, having amassed immense stores of virtue and knowledge, freed from the defilement of ignorance, passion, and all afflictions, realizing the equality of all things, proceeding equanimously on the path of omniscience, having eradicated the entryways into countless bad tendencies, proceeding heroically by the power of steadfast energy immune to all evils, filled with great calm by the inconceivable concentrations of an enlightening being, having thoroughly dispelled the darkness of ignorance by the light of the sun of wisdom, adorned with flowers of knowledge vivified by the moon of bliss and the breeze of means, according with the principles of knowledge of liberation of the imperishable city of omniscience, seeking the path of enlightening beings, Sudhana made his way to the city of Nandihara and sought out the eminent Jayottama, whom he saw in a grove at the eastern edge of the city, surrounded by thousands of elders, giving instructions regarding the various affairs of the city, in the course of which he was also talking about spirituality in order to get rid of all egoism, possessiveness, acquisitiveness, clinging to material things, dependency, binding cravings, impeding views, obscuring doubts, beclouding deceit and guile, defiling envy and jealousy, in order to clear and purify everyone’s minds, in order to inspire them to delight in the vision of buddhas by fostering the power of pure faith in them, in order to get them to accept the buddha-teachings by bringing forth the powers of enlightening beings in turn, in order to generate the power of concentration of enlightening beings by revealing to them the practices of enlightening beings, in order to purify enlightening beings’ power of recollection by showing them the power of wisdom of enlightening beings. Thus he was expounding the Teaching, to inspire them to seek enlightenment.
Sudhana went up to the grandee Jayottama, bowed to him, and with respect for the Teaching said, “I am Sudhana, O noble one, and I seek the practice of enlightening beings. Please tell me how to learn the practice of enlightening beings, how to orient myself to the disciplines that will perfect all sentient beings while I am learning, how to see all buddhas, how to hear the teaching of all buddhas, how to remember the multitudes of teachings of all buddhas, how to carry out the principles of the teachings of all buddhas, how to perform the practice of enlightening beings in all worlds, how to be indefatigable living in all ages by the practice of enlightening beings, how to perceive the transformation of all who have gone to Thusness, how to receive the empowerment of all buddhas, how to attain knowledge of the powers of all buddhas.”
Jayottama said to Sudhana, “It is good that you aspire to supreme perfect enlightenment. I am purifying the method of enlightening practice that goes everywhere, by the power of attainment of nondoing based on nonbeing. By this method of purification of enlightening practice going everywhere, I expound the Teaching in all realms of being in the universe, I oppose untruth, I stop controversy, conflict, strife, combat, and hostility. I cut through bonds and break prisons apart. I eliminate fears. I put an end to activity and to pursue all right and good actions. I teach everyone all arts and crafts that bring benefit to the world. I elucidate, articulate, explain, and promote all sciences for the happiness of the world. I go along with all false doctrines in order to develop the people involved in them. In order to show the excellence of higher knowledge, to put a stop to all views, to inspire interest in the teaching of all buddhas, I approach all the celestial beings in the realm of form all the way up to the world of Brahma and expound the Teaching to them. And as I teach in this universe, so also do I teach in as many worlds as atoms in ten unspeakable numbers of decillions of buddha-lands. I teach the ways of buddhas, the ways of enlightening beings, the ways of Buddhist disciples, and the ways of individual illuminates. I teach about the hells, what leads to hell, and the motives and actions of beings in hell. I teach about animality, the types who tend toward animality, what leads to animality, and the misery of animalistic life. I teach about the underworld, what leads to the underworld, and the misery of the underworld. I teach about heavens, what leads to heaven, and the enjoyments of heaven. I teach about the human world, what leads to the human world, and the variety of pleasant and unpleasant experiences in the human world.
“Thus I teach about the law of the world, the formation of the world, the decline of the world, the pain of the world, and emancipation from the world; I expound the Teaching in order to explain the path of practice of enlightening beings, to remove the ills of the mundane world, to show the virtues of omniscience, to extinguish the pain of infatuation with states of being, to elucidate the unimpeded nature of reality, to clarify the ordinary conduct of the world, to point out the happiness and misery of the conduct of all beings in the world, to show the notions on which all worlds are based, to elucidate the independent state of those who realize Thusness, to fend off all active afflictions, and to show the progress of the wheel of teaching of the enlightened.
“I know this method of purification of enlightening practice that goes everywhere, an undefiled manifestation of nondoing based on illumination. How can I know the practice or tell of the virtues of enlightening beings who have all mystic knowledges, who go throughout all lands with the body of knowledge of illusoriness, who have attained the stage of knowledge of the universal eye, who are heroic masters of knowledge comprehending all things, who speak with the voice of totality communicating to infinite sentient beings according to their mentalities, who have phantom bodies the same as all enlightening beings pleasing to the masses of sentient beings with their various wishes, who are intent upon one and the same inconceivable body of all buddhas, whose body of knowledge pervades past, present, and future, whose sphere is as vast and measureless as the sky?
“South of here, in the land of Shronaparanta, is a city called Kalingavana, where a nun named Sinhavijurmbhita lives. Go ask her how to learn and carry out the practice of enlightening beings.”
Then Sudhana paid his respects to Jayottama and left.
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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