[善财童子五十三参][English] 第十六回 拜明智居士

第十六回 拜明智居士

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》

  善财一路轻鬆愉快,没有厌倦,不感疲劳,不知不觉就走到了大兴城,找到了明智居士

  明智居士乃中年人,中等身材,衣冠朴素整洁,坐在十字街头的宝幢内。

  宝幢后就是宝库,宝库内各种资身之具,无不充满其中,能满足所需求者之所需。库门大开,随需取之,库不缺少。需饮食者取饮食,需衣服者取衣服,需用具者取用具,需书籍者取书籍。乃至医药、娱乐之品,生产工作之需,无一不任人取之。明智居士跏趺正坐,并不理会。

  善财感到这麽丰满的宝库,取物不需金钱,自取自存,无有乏少,难道人都没有贪心,不愿多取?这样杂乱无章的宝库能存在多久呢?明智算个什麽明智?算什麽善知识?

  善财走到宝库门口,看见库内各种物品,整整齐齐,叠叠有序。虽然众多人取物放物,不能损伤整齐秩序。

  善财进得宝库,见琳琅满目,难以尽数,既有生产用具,又有金银珠宝,各取所需,确无乏少。善财随手去取一本经书,可是取不动,拿不走。这更奇怪了!善财虽已学到一些本领,但对这一事物,不瞭解,猜不透。还是去找明智居士,看究竟诀窍在哪裡?

  善财走出宝库,走到明智居士面前,五体投地,说道:“圣者,我已发菩提心,利乐有情造福人间,不知如何行,望大德慈悲教我。”

  明智居士举眼看了善财一眼,说道:“善男子,你年纪轻轻怎麽连一本书也拿不动呢?”

  善财惭愧,可是更加恭敬地说道:“所有过咎,求哀忏悔。”

  明智居士道:“若能悔改,自无过咎。”

  善财道:“仰望大德,慈悲教诲。”

  明智居士道:“我这宝库,是人们劳动的福德所创造。库中充满一切资身物具,毫无乏少。众人随其所需,各自取去,无有贪著;若有贪著,库门自闭,什麽也得不到。我无数劫修持,满众生愿,为众生利益安乐而成就此宝库。清淨庄严,无有瑕疵。使众生灭贪去痴。若贪心一动,库门即闭,一切不可得。因此众人相信,各取所需,满众生愿。众生所创财富,藏于众生宝库,众生所取。不但此土众生,他方世界众生,乃至十方世界众生亦複如是。你喜欢就再看一会儿吧。”

  善财又观看库藏,来取衣服用具的,不单是人,还有各行各类的众生,进进出出,来来去去,互不影响,互不伤害。

  善财看了几个时辰,没有差异,直到日落西下,众生仍络绎不绝。善财去库前观看,库内资财没有减少,整齐庄严如故。善财歎曰:“真善知识者也!”

  明智居士说:“善男子,我无量劫修习这个名叫随意出生福德藏解脱门。我只知道这些。至于如何行菩萨行造福人间,可往南走,到狮子宫城去,有个法宝髻长者,他可以告诉你。”

  善财这才明白:明智居士是一个明智而坦率的善良保管者。为众生保管资财,自己的勤劳就是众生的享受,与众生一心,与众生一体,这就是明智。

  尔时,善财童子无尽庄严福德藏解脱光明已,思惟彼福德大海,观察彼福德虚空,趣彼福德聚,登彼福德山,摄彼福德藏,入彼福德渊,游彼福德池,净彼福德轮,见彼福德藏,入彼福德门,行彼福德道,修彼福德种。

  渐次而行,至大兴城,周遍推求明智居士于善知识心生渴仰,以善知识熏习其心,于善知识志欲坚固,方便求见诸善知识心不退转,愿得承事诸善知识心无懈倦;知由依止善知识故,能满众善;知由依止善知识故,能生众福;知由依止善知识故,能长众行;知由依止善知识故,不由他教,自能承事一切善友。如是思惟时,长其善根,净其深心,增其根性,益其德本,加其大愿,广其大悲,近一切智,具普贤道,照明一切诸佛正法,增长如来十力光明。

  尔时,善财见彼居士在其城内市四衢道七宝台上,处无数宝庄严之座。其座妙好,清净摩尼以为其身,金刚帝青以为其足,宝绳交络,五百妙宝而为校饰;敷天宝衣,建天幢幡,张大宝网,施大宝帐;阎浮檀金以为其盖,毗琉璃宝以为其竿,令人执持以覆其上;鹅王羽翮清净严洁以为其扇;熏众妙香,雨众天华;左右常奏五百乐音,其音美妙过于天乐,众生闻者无不悦豫。十千眷属前后围绕,色相端严,人所喜见,天庄严具以为严饰,于天人中最胜无比,悉已成就菩萨志欲,皆与居士同昔善根,侍立瞻对,承其教命。

  尔时,善财顶礼其足,绕无量匝,合掌而立,白言:「圣者!我为利益一切众生故,为令一切众生出诸苦难故,为令一切众生究竟安乐故,为令一切众生出生死海故,为令一切众生住法宝洲故,为令一切众生枯竭爱河故,为令一切众生起大慈悲故,为令一切众生舍离欲爱故,为令一切众生渴仰佛智故,为令一切众生出生死旷野故,为令一切众生乐诸佛功德故,为令一切众生出三界城故,为令一切众生入一切智城故,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,能为一切众生作依止处?

  长者告言:

  「善哉善哉!善男子!汝乃能发阿耨多罗三藐三菩提心。

  「善男子!发阿耨多罗三藐三菩提心,是人难得。若能发心,是人则能求菩萨行,值遇善知识恒无厌足,亲近善知识恒无劳倦,供养善知识恒不疲懈,给侍善知识不生忧戚,求觅善知识终不退转,爱念善知识终不放舍,承事善知识无暂休息,瞻仰善知识无时憩止,行善知识教未曾怠惰,禀善知识心无有误失。

  「善男子!汝见我此众会人不?」

  善财答言:「唯然!已见。」

  居士言:

  「善男子!我已令其发阿耨多罗三藐三菩提心,生如来家,增长白法,安住无量诸波罗蜜,学佛十力,离世间种,住如来种,弃生死轮,转正法轮,灭三恶趣,住正法趣,如诸菩萨悉能救护一切众生。

  「善男子!我得随意出生福德藏解脱门,凡有所须悉满其愿。所谓:衣服、璎珞、象马、车乘、华香、幢盖、饮食、汤药、房舍、屋宅、床座、灯炬、奴婢、牛羊及诸侍使,如是一切资生之物,诸有所须悉令充满,乃至为说真实妙法。善男子!且待须臾,汝当自见。」

  说是语时,无量众生从种种方所、种种世界、种种国土、种种城邑,形类各别,爱欲不同,皆以菩萨往昔愿力,其数无边俱来集会,各随所欲而有求请。

  尔时,居士知众普集,须臾系念,仰视虚空;如其所须,悉从空下,一切众会普皆满足。然后复为说种种法。所谓:为得美食而充足者,与说种种集福德行、离贫穷行、知诸法行、成就法喜禅悦食行、修习具足诸相好行、增长成就难屈伏行、善能了达无上食行、成就无尽大威德力降魔怨行;为得好饮而充足者,与其说法,令于生死,舍离爱著,入佛法味;为得种种诸上味者,与其说法,皆令获得诸佛如来上味之相;为得车乘而充足者,与其宣说种种法门,皆令得载摩诃衍乘;为得衣服而充足者,与其说法,令得清净惭愧之衣,乃至如来清净妙色。如是一切靡不周赡,然后悉为如应说法。既闻法已,还归本处。

  尔时,居士为善财童子示现菩萨不可思议解脱境界已,告言:

  善男子!我唯知此随意出生福德藏解脱门。如诸菩萨摩诃萨成就宝手,遍覆一切十方国土,以自在力普雨一切资生之具,所谓:雨种种色宝、种种色璎珞、种种色宝冠、种种色衣服、种种色音乐、种种色华、种种色香、种种色末香、种种色烧香、种种色宝盖、种种色幢幡,遍满一切众生住处,及诸如来众会道场,或以成熟一切众生,或以供养一切诸佛;而我云何能知能说彼诸功德自在神力?

  「善男子!于此南方,有一大城,名:师子宫;彼有长者,名:法宝髻。汝可往问:菩萨云何学菩萨行、修菩萨道?」

  时,善财童子欢喜踊跃,恭敬尊重,如弟子礼,作如是念:「由此居士护念于我,令我得见一切智道,不断爱念善知识见,不坏尊重善知识心,常能随顺善知识教,决定深信善知识语,恒发深心事善知识。」顶礼其足,绕无量匝,殷勤瞻仰,辞退而去。

Vidvan

Then, having gained the illumination of that enlightening liberation which is an inexhaustible treasury of goodness, reflecting on that ocean of good, gazing into that sky of good, climbing that mountain of good, gathering that mass of good, plunging into that stream of good, crossing that bridge of good, purifying that sphere of good, viewing that treasury of good, recalling that principle of good, contemplating that eye of good, purifying that multitude of good, Sudhana made his way to the city of Mahasambhava and looked all around for Vidvan, seeking a spiritual benefactor.

 Looking for Vidvan, his whole being perfumed by the sight of spiritual benefactors, finding strength in spiritual benefactors, relying on spiritual benefactors, striving to follow spiritual benefactors, with tireless vigor in attending spiritual benefactors, all his roots of goodness due to spiritual benefactors, all his stores of virtue sustained by spiritual benefactors, his practice of skill in means developed by spiritual benefactors, all his roots of goodness growing by skill in attendance of spiritual benefactors without depending on others, his will for enlightenment becoming purified, his enlightening faculties developing, all his roots of goodness maturing, his accomplishments of great vows growing, his great compassion broadening, seeing himself near omniscience, receiving the light of teaching of all buddhas by the practice of Universally Good enlightening beings, the manifestations of the ten powers of buddhas increasing, Sudhana saw Vidvan at a crossroads in the middle of the city, on a seat on a high pedestal made of innumerable jewels, set on legs of diamonds and emeralds, with a web of white cowries on golden strings, set in pure jewels, with five hundred ornamental jewel figurines, arrayed with multicolored celestial cloth, with celestial banners and pennants flying above, covered with many nets of jewels, overspread with a great canopy of jewels, with garlands of gold and jewels hanging from it. A golden parasol with a handle of pure lapis lazuli was held over around him. He was attended by ten thousand people of equally virtuous past conduct, finer in appearance than celestials or humans, perfect in the will of enlightening beings, adorned with ornaments superior to those of the gods, playing music sweeter than that of the heavens to please all the people in the city, and showering celestial flowers.

 Seeing Vidvan, Sudhana went up to him, paid his respects, and said, “Noble one, I have set out for supreme perfect enlightenment for the benefit of all beings—to extinguish the sufferings of all beings, to lead them to ultimate happiness, to rescue them from the ocean of the mundane whirl, to deliver them to the island of jewels of truth, to evaporate their cravings, to produce great compassion in them, to divert their craving for sensual pleasure and arouse in them craving for enlightened knowledge, to help them all cross over the wildness of the mundane whirl, to develop in them a taste for the way of buddhahood, to lead them out of the city of mundane states and lead them to the city of omniscience. But I do not know how an enlightening being is to learn and carry out the practice of enlightening beings. Noble one, I hear that you give enlightening beings instruction, so I ask you to tell me how an enlightening being is to learn the practice of enlightening beings, and how enlightening beings in the course of learning become a refuge for all sentient beings.”

 Vidvan replied, “It is good that you have aroused the aspiration for supreme perfect enlightenment. Rare are those who aspire to supreme perfect enlightenment, and rare are those who, having aspired to enlightenment, are tireless in seeking the practices of enlightening beings by meeting spiritual benefactors, who do not weary of going to spiritual benefactors, who are not pained by attendance on spiritual benefactors, who are not depressed by the difficulty of approaching spiritual benefactors, who do not give up seeking spiritual benefactors, who do not turn away from the sight of the countenance of spiritual benefactors, who do not get discouraged in the path taught by spiritual benefactors, who do not tire in the service of spiritual benefactors. Do you see my companions? I inspired them all to seek supreme perfect enlightenment; I caused them to be born in the family of buddhas; I nourished them by providing them with the ways of transcendence; I got them to live in good ways; I developed them in the ten powers of buddhas; I lifted them out of worldliness; I established them in the ranks of the enlightened; I removed them from the circle of led them to realization of equality of things: for thus do enlightening beings become saviors of all sentient beings.

 “I have attained good works produced from the treasury of mind: to those who need food I give food, to those who need drink I give drink, to those who need clothing I give clothing, to those who need flowers I give flowers, to those who want garlands I give garlands, To those who need perfumes or incenses I give perfumes or incenses, to those who need ornaments I give ornaments, to those who need jewels I give jewels, to those who need gold I give gold, to those who need silver I give silver, to those who need pearls I give pearls, to those who need chairs I give chairs, to those who need beds I give beds, to those who need means of transportation I give means of transportation, to those who need medicine I give medicine, and so on—whatever the needs, I provide them. Come here, and in a moment you will see for yourself.”

 As soon as Vidvan had spoken these words, innumerable beings gathered at his house, summoned by his past vows. They came from various regions, various nations, various cities, various towns, and various groups, of various conditions, various states of consciousness, various degrees of purity of sense, desiring various kinds of food, having various inclinations, needing diverse kinds of sustenance according to their states of being. They were invited by the vow of the enlightening being, by the power of the enlightening being, by the sounds of the drums of unattached giving; they came to Vidvan, looked at him, and made requests of him.

 Seeing them gathered there begging, Vidvan thought for a moment, then looked at the sky. From the sky various kinds of food and drink streamed into his hand, and this Vidvan gave to the beggars according to their various tastes and desires, satisfying and delighting them with the food and drink they wanted, with the best kinds of all means of subsistence. Then, after satisfying them, he expounded the Teaching to them: that is, he elucidated means of accumulating a great store of knowledge, means of eliminating all poverty, means of producing all enjoyments, means of finding ways to knowledge of truth, means of accumulating a vast store of virtue, means of being able to feed on joy, means of attaining a body adorned with the marks and embellishments of greatness, means of attaining purity of invincible power, means of attaining knowledge of uninterrupted livelihood, and means of attaining inexhaustible good powers overcoming the power of all demons. As intelligence for life, health, and strength. As for those who came for drink, once they were satisfied by the various fine, good, and pleasant drinks, he taught them to put an end to mundane cravings and develop craving for the pleasure of the way of enlightenment. Those who came for delicacies he satisfied with sweets, and then taught them to attain the refined characteristics of great people. Those who came for means of transportation he satisfied with gifts of various vehicles, then taught them to get on the Great Vehicle of universal enlightenment. Seeing those who came for clothing, he thought for a moment and looked at the sky: then from the sky immaculate clothes of various colors fell into his hand; giving them to the beggars, he taught them purification by attainment of buddhas’ supreme golden complexion of modesty. Having provided each of the beggars with their needs, he taught them according to what they were fit for.

 Having shown Sudhana the inconceivable scope of this enlightening liberation, Vidvan said to him, “I know the liberation of the capacity of the treasury of mind. How can I know the practice, tell the virtues, or show the miracles of the enlightening beings who have attained control over paraphernalia, who have treasure-producing hands, who cover all worlds with their hands, as treasuries of offerings to buddhas, and shower rain from clouds of various jewels in the assemblies of all buddhas, various clouds of ornaments, towers, clothing, celestial music and song, fragrances, incenses, unguents, aromatic powders, robes, parasols, banners, pennants, and all kind of paraphernalia, raining all kinds of offerings for buddhas, in the assemblies of all buddhas, in the abodes of all beings, to serve all buddhas and to develop and guide all sentient beings?

 “South of here is a city called Simhapota. An eminent person named Ratnachuda lives there. Go ask him how to learn and carry out the practice of enlightening beings.”

 Sudhana, pleased, elated, uplifted, overjoyed, expressing his respect for the householder Vidvan as a disciple for a teacher, in honor of the Teaching, seeing all qualities of buddhahood as being fostered by him, seeing omniscience as coming from him, showing undying regard for spiritual benefactors, showing the inconceivability of unlimited knowledge in spiritual friends, acting in accord with the mastery of spiritual benefactors, quest of the instruction of spiritual benefactors, his mind on propitiation of spiritual benefactors, paid his respects to Vidvan 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.