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。
善财从天宫而下，迦毗罗城是他去过的地方，不难找到。入得城来，看见一座高达的学宫，走到门前一问，这正是遍友所在的学宫。
善财走进课堂，一个精神饱满的教师坐在讲台上，不发一言。下面一个孩子领著教唱字母“啊、波、多……”众童子都跟著唱。又叫众童子自唱。善财借这间隙机会，即向教师施礼，说明来意。教师满不在乎地说道：“问我无用。“指著刚才领唱的弟子道：“你去请教那个名善知众艺的孩子！”
善财有些不理解，但只得听从，转身向童子施礼道：“我已发菩提心，到各处求善知识者教导。”
童子见善财语言傲慢，不作理会，又去教弟子唱字母。
这次的教唱，却令人惊奇，唱一个“阿”字，口吐金光，光照四壁，馀音缭绕盘旋室内。唱“多”字时口吐红光，光闪烁四壁，室内光芒四射，射出课堂，射入太空。整个学宫都大放光明，成为一个五光十色，光辉灿烂的殊胜宫殿。
善财见此情景，知此童子不凡，便上前恭敬施礼，至诚请求道：“愿圣者慈悲教诲，如何是利乐有情，造福人间的行？”
童子很自负地说道：“别客气了，我不过教几个字母，可是字母为善巧之门，能通达众艺。不管哪门技术，必须从字母开始。各种语言，各种文字，都有它的音，有它的行，由音与行而组成文字，由文字而成各种技艺。我的技艺就是由文字中来的，比别人好，比别人精，比别人多，故人称我为善知众艺。”
善财倍感敬佩道：“圣者，你由字母精通了哪些技艺？能为我说点吗？”
童子道：“一切世间法和出世间法，都可以善巧智慧到达究竟彼岸。我以文字善巧，能深解医方，治疗难治之病。我以文字善巧，能识各种珍宝，并知其宝藏所在。我以文字善巧。能知各种资讯，能知乡邑、城阁、园林岩泉之所在及其中内涵。我以文字善巧，能识天文、地理、气候等各种变化。能知运算筹数等诸数运算。最主要是能免除愚痴，增长智慧，由此智慧而能达到证得真理，达到涅盘彼岸，我以文字善巧能免除痛苦烦恼，给人以快乐。”
这些孩子也懂得文字善巧，有各种技艺，由此技艺而消除人们愚痴而达到造福人间的目的。
遍友教师见善知众艺学生讲得有理，接著说道：“我一生教育孩子，使孩子免除痴暗。但这里面也有道理。孩子们根基不同，理解不同。不能弟子都是一样对待，主要应启发他们自身的智慧。所以弟子教弟子，弟子自己学，我不过指路而已。”
善财道：“感谢圣者教诲，能为童子指路，使其自发功能而得智慧，这又是什么技艺呢？”
遍友道：“我用善巧方便，谆谆教诲，只不过针对弟子的特点，以其所好，助其所成，路要自己去走啊！”
善财道：“这与利乐有情有什么关系呢？”
遍友道：“要知道利乐有情的大事，请到，摩竭提国的婆且那城去，那城里有个名贤胜的女居士，她可以告诉你菩萨是如何行的。”
善财得此善巧法门，欢喜跳跃，辞别遍友老师和善知众艺童子，右绕数匝，顶礼而去。
从天宫下，渐向彼城。至遍友所，礼足围绕，合掌恭敬，于一面立，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！”
遍友答言：“善男子！此有童子，名：善知众艺，学菩萨字智。汝可问之，当为汝说。”
尔时，善财即至其所，头顶礼敬，于一面立，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，彼童子告善财言：
“善男子！我得菩萨解脱，名：善知众艺。我恒唱持此之字母：唱阿字时，入般若波罗蜜门，名：以菩萨威力入无差别境界；唱多字时，入般若波罗蜜门，名：无边差别门；唱波字时，入般若波罗蜜门，名：普照法界；唱者字时，入般若波罗蜜门，名：普轮断差别；唱那字时，入般若波罗蜜门，名：得无依无上；唱逻字时，入般若波罗蜜门，名：离依止无垢；唱（木他，音tao）（轻呼）字时，入般若波罗蜜门，名：不退转方便；唱婆（蒲我切）字时，入般若波罗蜜门，名：金刚场；唱荼（徒解切）字时，入般若波罗蜜门，名曰：普轮；唱沙（史我切）字时，入般若波罗蜜门，名为：海藏；唱缚（房可切）字时，入般若波罗蜜门，名：普生安住；唱哆（都我切）字时，入般若波罗蜜门，名：圆满光；唱也（以可切）字时，入般若波罗蜜门，名：差别积聚；唱瑟吒字时，入般若波罗蜜门，名：普光明息烦恼；唱迦字时，入般若波罗蜜门，名：无差别云；唱娑（苏我切）字时，入般若波罗蜜门，名：降霪大雨；唱么字时，入般若波罗蜜门，名：大流湍激众峰齐峙；唱伽（上声轻呼）字时，入般若波罗蜜门，名：普安立；唱他（他可切）字时，入般若波罗蜜门，名：真如平等藏；唱社字时，入般若波罗蜜门，名：入世间海清净；唱锁字时，入般若波罗蜜门，名：念一切佛庄严；唱柂字时，入般若波罗蜜门，名：观察简拣择一切法聚；唱奢（尸苛切）字时，入般若波罗蜜门，名：随顺一切佛教轮光明；唱佉字时，入般若波罗蜜门，名：修因地智慧藏；唱叉（楚我切）字时，入般若波罗蜜门，名：息诸业海藏；唱娑（苏纥切）多（上声呼）字时，入般若波罗蜜门，名：蠲诸惑障开净光明；唱壤字时，入般若波罗蜜门，名：作世间智慧门；唱曷攞多（上声）字时，入般若波罗蜜门，名：生死境界智慧轮；唱婆（蒲饿切）字时，入般若波罗蜜门，名：一切智宫殿圆满庄严；唱车（上声呼）字时，入般若波罗蜜门，名：修行方便藏各别圆满；唱娑（苏纥切）么字时，入般若波罗蜜门，名：随十方现见诸佛；唱诃婆（二字皆上声呼）字时，入般若波罗蜜门，名：观察一切无缘众生方便摄受令出生无碍力；唱縒（七可切）字时，入般若波罗蜜门，名：修行趣入一切功德海；唱伽（上声呼）字时，入般若波罗蜜门，名：持一切法云坚固海藏；唱吒字时，入般若波罗蜜门，名：随愿普见十方诸佛；唱拏（乃可切）字时，入般若波罗蜜门，名：观察字轮有无尽诸亿字；唱娑（苏纥切）颇字时，入般若波罗蜜门，名：化众生究竟处；唱娑（同前音）迦字时，入般若波罗蜜门，名：广大藏无碍辩光明轮遍照；唱也（夷舸切）娑（苏舸切）字时，入般若波罗蜜门，名：宣说一切佛法境界；唱室者字时，入般若波罗蜜门，名：于一切众生界法雷遍吼；唱侘（耻加切）字时，入般若波罗蜜门，名：以无我法开晓众生；唱陀字时，入般若波罗蜜门，名：一切法轮差别藏。善男子！我唱如是字母时，此四十二般若波罗蜜门为首，入无量无数般若波罗蜜门。
“善男子！我唯知此善知众艺菩萨解脱。如诸菩萨摩诃萨，能于一切世、出世间善巧之法，以智通达到于彼岸；殊方异艺，咸综无遗；文字、算数，蕴其深解；医方、咒术，善疗众病；有诸众生，鬼魅所持，怨憎咒诅，恶星变怪，死尸奔逐，癫痫、羸瘦，种种诸疾，咸能救之，使得痊愈；又善别知金玉、珠贝、珊瑚、琉璃、摩尼、砗磲、鸡萨罗等一切宝藏，出生之处，品类不同，价直多少；村营乡邑、大小都城、宫殿苑园、岩泉薮泽，凡是一切人众所居，菩萨咸能随方摄护；又善观察天文地理、人相吉凶、鸟兽音声、云霞气候、年谷丰俭、国土安危，如是世间所有技艺，莫不该练，尽其源本；又能分别出世之法，正名辨义，观察体相，随顺修行，智入其中，无疑、无碍、无愚暗、无顽钝、无忧恼、无沉没、无不现证。而我云何能知能说彼功德行？
“善男子！此摩竭提国，有一聚落，彼中有城，名：婆呾那；有优婆夷，号曰：贤胜。汝诣彼问：菩萨云何学菩萨行、修菩萨道？”
时，善财童子头面敬礼知艺之足，绕无数匝，恋仰辞去。
Vishwamitra
Descending from the thirty-three-fold heaven, Sudhana made his way to Kapilavastu, where he went to see the young teacher Vishwamitra. Paying his respects, he stood before the teacher 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 you give enlightening beings instruction, so please tell me how to learn and practice.”
Vishwamitra said, “I learned the science of writing from a young enlightening being named Shilpabhijna. Go ask him and he will tell you how the practice of enlightening beings is to be learned and carried out.”
Then Sudhana went to the youth Shilpabhijna, paid his respects, and said to him, “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 you give enlightening beings instruction, so please tell me how an enlightening being is to learn and carry out enlightening practice.”
Shilpabhijna said, “I have attained an enlightening liberation with higher knowledge of arts. In uttering the phonemes, as I pronounce A, by the associative power of an enlightening being I enter a door of transcendent wisdom called sphere of totality; pronouncing Ra, I enter a door of transcendent wisdom called differentiation of infinite levels; pronouncing Pa, I enter a door of transcendent wisdom called differentiation of levels of the cosmos of realities; pronouncing Cha, I enter a door of transcendent wisdom called analysis of the universal sphere; pronouncing Na, I enter a door of transcendent wisdom called independence; pronouncing La, I enter a door of transcendent wisdom called unattached; pronouncing Da, I enter a door of transcendent wisdom called unregressing effort; pronouncing Ba, I enter a door of transcendent wisdom called adamantine sphere; pronouncing Da, I enter a door of transcendent wisdom called universal sphere; pronouncing Sa, I enter a door of transcendent wisdom called ocean womb; pronouncing Va, I enter a door of transcendent wisdom called branching out everywhere; pronouncing Ta, I enter a door of transcendent wisdom called sphere of light; pronouncing Ya, I enter a door of transcendent wisdom called multitude of mixtures; pronouncing Shta, I enter a door of transcendent wisdom called light extinguishing all burning; pronouncing Ka, I enter a door of transcendent wisdom called unified multitude; pronouncing Sha, I enter a door of transcendent wisdom called directed rain; pronouncing Ma, I enter a door of transcendent wisdom called crest of various currents of great force; pronouncing Ga, I enter a door of transcendent wisdom called extending to all levels; pronouncing Tha, I enter a door of transcendent wisdom called unified womb of Thusness; pronouncing Ja, I enter a door of transcendent wisdom called plunging into purification of the mundane whirl; pronouncing Swa, I enter a door of transcendent wisdom called supernal manifestation of recollection of all buddhas; pronouncing Dha, I enter a door of transcendent wisdom called contemplative investigation of truths; pronouncing Sha, I enter a door of transcendent wisdom called light of the wheel of teaching of all buddhas; pronouncing Kha, I enter a door of transcendent wisdom called womb of knowledge of the causal ground of accomplishment; pronouncing Ksha, I enter a door of transcendent wisdom called investigation of the treasury of the ocean in which all actions are stilled; pronouncing Sta, I enter a door of transcendent wisdom called light of purity dispelling all afflictions; pronouncing Ña, I enter a door of transcendent wisdom called access to worldly knowledge; pronouncing Tha, I enter a door of transcendent wisdom called sphere of knowledge of the cycles of the mundane whirl; pronouncing Bha, I enter a door of transcendent wisdom called array of manifestations of spheres of existence; pronouncing Chha, I enter a door of transcendent wisdom called division of the encompassing sphere of practice applied to development; pronouncing Sma, I enter a door of transcendent wisdom called turning to face all directions to see all buddhas; pronouncing Hwa, I enter a door of transcendent wisdom called matrix of power to observe what all sentient beings cannot; pronouncing Tsa, I enter a door of transcendent wisdom called plunging into practice of the ocean of all virtues; pronouncing Gha, I enter a door of transcendent wisdom called strong oceanic vessel holding the multitude of all teachings; pronouncing Tha, I enter a door of transcendent wisdom called going in the direction of the vows of all buddhas; pronouncing Na, I enter a door of transcendent wisdom called voicing the millions of configurations of the wheel of phonemes; pronouncing Pha, I enter a door of transcendent wisdom called sphere of the ultimate development of all sentient beings; pronouncing Ska, I enter a door of transcendent wisdom called suffusion of the sphere of light of unimpeded intellectual powers contained in the stages of enlightenment; pronouncing Sya, I enter a door of transcendent wisdom called sphere of exposition of all buddha-teachings; pronouncing Shcha, I enter a door of transcendent wisdom called thunder of truth filling the sky of beings; pronouncing Ta, I enter a door of transcendent wisdom called lamp of the ultimate consummation of selfless work for the benefit of sentient beings; pronouncing Dha, I enter a door of transcendent wisdom called matrix of the distinction of cycles of the Teaching.
“As I pronounce the phonemes, I enter immeasurable, innumerable doors of transcendent wisdom, beginning with these forty-two. I have attained this enlightening liberation with higher knowledge of arts, and it is this I know. How can I know the practice or tell the virtues of enlightening beings who have attained perfection of all mundane and transcendental arts, inasmuch as they have no barrier, no doubt, no confusion, no uncertainty, no hesitation, no ignorance, no difficulty, no impairment, no frustration, no lack of knowledge, and no misunderstanding in regard to the subject matters of all arts—all writing and mathematics, all applied sciences of spells and herbs, all the bases of obsession, psychotherapy, epilepsy, lameness, and insanity, the science of compounding medicines, chemistry, mineralogy, the making of parks, groves, villages, towns, and cities, knowledge of the vicissitudes of the world through astronomy, physiognomy, geomancy, meteorology, agronomy, and prediction of trends of events, and the analysis, communication, understanding, and actualization of all transmundane phenomena.
“In the city of Vartanaka, in the region of Kevalaka, in this same country of Magadha, there lives a laywoman named Bhadrottama. Go ask her how an enlightening being is to learn and carry out the practice of enlightening beings.”
So Sudhana paid his respects and left the noble youth Shilpabhijna.
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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