[善财童子五十三参][English] 第四回 拜海云比丘

第四回 拜海云比丘
第四回 拜海云比丘

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》

  善财童子走入海门国界,看见天地之间有一条蓝带,忙跑去看。原来是波澜壮阔的海洋,无边无际。海裡飘著无数船隻,天上飞翔著美丽的海鸥。海滩上的人们,有垂钓的,捕鱼的、结网的忙个不休。远处,红日慢慢升起,海洋朝霞鲜妍如画。自然之美,令人陶醉。

  善财一心参拜善知识者,没有閒心欣赏这些美景。逢人便问海云比丘的住处,没有一个人知道。最后问到一个老者,他指著海边的高山说:“那山顶石门处就是海云比丘的住所。”

  善财绕过小溪,跨过悬岩,到了山顶,看见两个山峰斜倒相依,缝中现出一个天生的石门。

  善财走到石门前,没有看见海云。走入石门内,也没有看到海云善财高声呼喊,也无人答应。哪裡去找海云呢?善财想:海云比丘一定在山顶上,于是抬头看山顶,果然有一个人站在那裡,正在观看大海。便爬上山顶,走到面前拜道:“大德长老,我已发菩提心,解脱众生苦难,利乐有情造福人间,但不知怎样做,怎样行?前来参拜大德,愿慈悲教我。

  海云比丘告诉善财,我在这裡住了十二年,每天都在观察大海。早上红光一亮,太阳从海裡跳出来,大海红得象火。刹时黄得象金,刹时蓝得如靛,刹时明得象琉璃。时而波涛翻滚,时而明澈如镜,真是变化万千。

  一个人的心,应该象海那样宽广,能包罗万象。一个人的智慧,要象海那样明澈如镜。宽广容得下巨大的龙宫、大鱼、海鲸,藏得住无尽的珍宝、明珠、珊瑚、玛瑙。明澈,能照见过往船隻和飞翔的海鸥。

  海,既能帮助解除人们步行的艰难,也能供给人们美好的珍馐。海,容纳百川而不增,太阳曝晒而不减。海,具足了大悲大慈的品德。

  可是,它咆哮起来,能扫荡群魔,剿杀凶顽,洗涤罪恶,消除孽障。

  海云比丘说:“我在这裡十二年都在学海,海就是我的明师,善友;海,是无量无边,没有穷尽的。”

  善财问道:“学海对利乐有情,造福人间有什麽相同之处?”

  海云比丘说:“利乐有情淨化人间也只算是海水之一滴。没有海的胸怀,没有海的气魄,没有海的美德,又怎能利乐有情造福人间呢?”

  善财又问:“海的美德应如何来成就?”

  海云比丘说:“这也不难。你的愿力广大,再往南方走六十由旬,在楞伽道边海岸聚落裡,有个善住比丘,他可告诉你如何利乐有情,造福人间的事。”

  善财没有注意,被海云比丘一把拉著纵身一跳,二人一同落入海中。

  尔时,善财童子一心思惟善知识教,正念观察智慧光明门,正念观察菩萨解脱门,正念观察菩萨三昧门,正念观察菩萨大海门,正念观察诸佛现前门,正念观察诸佛方所门,正念观察诸佛轨则门,正念观察诸佛等虚空界门,正念观察诸佛出现次第门,正念观察诸佛所入方便门。

  渐次南行,至海门国,向海云比丘所顶礼其足,右绕毕,于前合掌,作如是言:「圣者!我已先发阿耨多罗三藐三菩提心,欲入一切无上智海,而未知菩萨云何能舍世俗家,生如来家?云何能度生死海,入佛智海?云何能离凡夫地,入如来地?云何能断生死流,入菩萨行流?云何能破生死轮,成菩萨愿轮?云何能灭魔境界,显佛境界?云何能竭爱欲海,长大悲海?云何能闭众难恶趣门,开诸大涅槃门?云何能出三界城,入一切智城?云何能弃舍一切玩好之物,悉以饶益一切众生?

  时,海云比丘善财言:「善男子!汝已发阿耨多罗三藐三菩提心耶?」

  善财言:「唯!我已先发阿耨多罗三藐三菩提心。」

  海云言:

  「善男子!若诸众生不种善根,则不能发阿耨多罗三藐三菩提心。要得普门善根光明,具真实道三昧智光,出生种种广大福海,长白净法无有懈息,事善知识不生疲厌,不顾身命无所藏积,等心如地无有高下,性常慈愍一切众生,于诸有趣专念不舍,恒乐观察如来境界;如是,乃能发菩提心。

  「发菩提心者。所谓:发大悲心,普救一切众生故;发大慈心,等佑一切世间故;发安乐心,令一切众生灭诸苦故;发饶益心,令一切众生离恶法故;发哀愍心,有怖畏者咸守护故;发无碍心,舍离一切诸障碍故;发广大心,一切法界咸遍满故;发无边心,等虚空界无不往故;发宽博心,悉见一切诸如来故;发清净心,于三世法智无违故;发智慧心,普入一切智慧海故。

  「善男子!我住此海门国十有二年,常以大海为其境界。所谓:思惟大海广大无量,思惟大海甚深难测,思惟大海渐次深广,思惟大海无量众宝奇妙庄严,思惟大海积无量水,思惟大海水色不同不可思议,思惟大海无量众生之所住处,思惟大海容受种种大身众生,思惟大海能受大云所雨之雨,思惟大海无增无减。

  「善男子!我思惟时,复作是念:『世间之中,颇有广博过此海不?颇有无量过此海不?颇有甚深过此海不?颇有殊特过此海不?』

  「善男子!我作是念时,此海之下,有大莲华忽然出现,以无能胜因陀罗尼罗宝为茎,吠琉璃宝为藏,阎浮檀金为叶,沉水为台,码瑙为须,芬敷布濩,弥覆大海。百万阿修罗王执持其茎,百万摩尼宝庄严网弥覆其上,百万龙王雨以香水,百万迦楼罗王衔诸璎珞及宝缯带周匝垂下,百万罗刹王慈心观察,百万夜叉王恭敬礼拜,百万乾闼婆王种种音乐赞叹供养,百万天王雨诸天华,天鬘、天香、天烧香、天涂香、天末香、天妙衣服、天幢幡盖,百万梵王头顶礼敬,百万净居天合掌作礼,百万转轮王各以七宝庄严供养,百万海神俱时出现恭敬顶礼,百万味光摩尼宝光明普照,百万净福摩尼宝以为庄严,百万普光摩尼宝为清净藏,百万殊胜摩尼宝其光赫奕,百万妙藏摩尼宝光照无边,百万阎浮幢摩尼宝次第行列,百万金刚师子摩尼宝不可破坏清净庄严,百万日藏摩尼宝广大清净,百万可乐摩尼宝具种种色,百万如意摩尼宝庄严无尽光明照耀。此大莲华,如来出世善根所起,一切菩萨皆生信乐,十方世界无不现前,从如幻法生、如梦法生、清净业生,无诤法门之所庄严,入无为印,住无碍门,充满十方一切国土,随顺诸佛甚深境界,于无数百千劫叹其功德不可得尽。

  「我时见彼莲华之上,有一如来结跏趺坐,其身从此上至有顶。宝莲华座不可思议,道场众会不可思议,诸相成就不可思议,随好圆满不可思议,神通变化不可思议,色相清净不可思议,无见顶相不可思议,广长舌相不可思议,善巧言说不可思议,圆满音声不可思议,无边际力不可思议,清净无畏不可思议,广大辩才不可思议。又念彼佛往修诸行不可思议,自在成道不可思议,妙音演法不可思议,普门示现种种庄严不可思议,随其左右见各差别不可思议,一切利益皆令圆满不可思议。

  「时,此如来即申右手而摩我顶,为我演说普眼法门,开示一切如来境界,显发一切菩萨诸行,阐明一切诸佛妙法,一切法轮悉入其中,能净一切诸佛国土,能摧一切异道邪论,能灭一切诸魔军众,能令众生皆生欢喜,能照一切众生心行,能了一切众生诸根,随众生心悉令开悟。

  「我从于彼如来之所闻此法门,受持读诵,忆念观察。假使有人,以大海量墨,须弥聚笔,书写于此普眼法门,一品中一门,一门中一法,一法中一义,一义中一句,不得少分,何况能尽!

  「善男子!我于彼佛所千二百岁,受持如是普眼法门,于日日中,以闻持陀罗尼光明,领受无数品;以寂静门陀罗尼光明,趣入无数品;以无边旋陀罗尼光明,普入无数品;以随地观察陀罗尼光明,分别无数品;以威力陀罗尼光明,普摄无数品;以莲华庄严陀罗尼光明,引发无数品;以清净言音陀罗尼光明,开演无数品;以虚空藏陀罗尼光明,显示无数品;以光聚陀罗尼光明,增广无数品;以海藏陀罗尼光明,辨析无数品。若有众生从十方来,若天、若天王,若龙、若龙王,若夜叉、若夜叉王,若乾闼婆、若乾闼婆王,若阿修罗、若阿修罗王,若迦楼罗、若迦楼罗王,若紧那罗、若紧那罗王,若摩睺罗伽、若摩睺罗伽王,若人、若人王,若梵、若梵王,如是一切来至我所,我悉为其开示解释、称扬赞叹,咸令爱乐、趣入、安住此诸佛菩萨行光明普眼法门

  「善男子!我唯知此普眼法门。如诸菩萨摩诃萨深入一切菩萨行海,随其愿力而修行故;入大愿海,于无量劫住世间故;入一切众生海,随其心乐广利益故;入一切众生心海,出生十力无碍智光故;入一切众生根海,应时教化悉令调伏故;入一切刹海,成满本愿严净佛刹故;入一切佛海,愿常供养诸如来故;入一切法海,能以智慧咸悟入故;入一切功德海,一一修行令具足故;入一切众生言辞海,于一切刹转正法轮故。而我云何能知能说彼功德行?

  「善男子!从此南行六十由旬,楞伽道边有一聚落,名为:海岸;彼有比丘,名曰:善住。汝诣彼问:菩萨云何净菩萨行?」

  时,善财童子海云足,右绕瞻仰,辞退而去。

Sagaramegha

Then Sudhana, reflecting on the instructions of that spiritual benefactor, pondering that enlightening liberation, polishing that enlightening method of concentration, peering into that conductor into the ocean of the essence of enlightenment, intent upon the sphere of buddhahood, seeking that direction to the vision of Buddha, thinking about that ocean of buddhas, remembering the succession of buddhas, following that approach to the means of enlightenment, looking throughout that sky of the enlightened, went gradually to the monk Sagaramegha in the region of Sagaramukha. When he got there, he paid his respects to Sagaramegha and said, “O noble one, I have set out for supreme perfect enlightenment and want to enter the supreme ocean of knowledge; but I do not know how enlightening beings get out of the host of worldlings and into the host of the enlightened, emerge from the ocean of the mundane whirl and enter the ocean of omniscience, die away from the state of ignorant sentient beings and are born in the family of buddhas, withdraw from the stream of the mundane whirl and follow the stream of enlightening practice, escape from the wheel of transmigration in the mundane whirl and turn to the wheel of practice and vows of enlightening beings, destroy the gang of all demons and make manifest the light of the host of all buddhas, evaporate the ocean of craving and increase the water of great compassion, close all doors of decadence and miserable states and evils which are inopportune for enlightenment and open the door of heaven and nirvana, break through the door of the city of the mundane and enter the door of the city of omniscience, give up craving for all luxuries and give rise to the determination to care for all being.
 To this Sagaramegha replied, “It is good that you have set your mind on supreme perfect enlightenment. The will for enlightenment is not developed by people who have not planted roots of goodness; the will for enlightenment is produced by those who have attained the illumination of all-sided roots of goodness, who are illumined by the light of knowledge of concentration on the path containing the means of enlightenment, who have accumulated a vast ocean of virtue as provisions for the path to enlightenment, who ceaselessly practice all that is pure and good, who tirelessly apply the methods set up by all spiritual benefactors, who are not worried about their physical subsistence, who are free from clinging to material things, whose minds are equanimous as the earth, without high or low, who are by nature compassionate and friendly, who face up to all states of being, who seek the sphere of those who realize Thusness. In such people arises the mind of enlightenment—the mind of great compassion, for the salvation of all beings; the mind of great kindness, for unity with all beings; the mind of happiness, to stop the mass of misery of all beings; the altruistic mind, to repulse all that is not good; the mind of mercy, to protect from all fears; the unobstructed mind, to get rid of all obstacles; the broad mind, to pervade all universes; the infinite mind, to pervade all spaces; the undefiled mind, to manifest the vision of all buddhas; the purified mind, to penetrate all knowledge of past, present, and future; the mind of knowledge, to remove all obstructive knowledge and enter the ocean of all-knowing knowledge.
 “Son, I have been living here in Sagaramukha (‘Ocean-Door’) for twelve years, having focused my mind on the ocean and kept it present in my awareness, reflecting on the measureless vastness of the great ocean, its pure clarity, its unfathomable depth, its gradual deepening, its variety of deposits of precious substances, the measurelessness of its body of water, its infinity, its being the dwelling place of various immense creatures, its being covered by great clouds, and how it neither increases nor decreases. I think: is there anything else in the world as vast as the great ocean, as broad, as measureless, as deep, as various? While I was engaged in these thoughts, an enormous lotus from the bottom of the ocean appeared before me. Its stem was of unsurpassed jewels, sapphires, and diamonds, with a wreath of agate; its broad leaves of pure gold, with an array of buds of yellow sandalwood and filaments of emerald, as measureless in breadth as the ocean; its calyx was on a stem held by a million titan chiefs, it was covered by a net of a million various jewels, sprinkled by rain from clouds of fragrant water by a million chief water spirits, with a million bird chiefs trailing silks and strings of jewels over it, a million centaur chiefs gazing at it benevolently, a million serpent chiefs bowing to it in respect, a million goblin chiefs honoring it with bowed bodies, a million celestial musician chiefs celebrating it with music and song, a million celestial leaders raining on it clouds of heavenly flowers, fragrances, garlands, incenses, perfumes, aromatic powders, cloths, parasols, banners, and pennants, a million Brahma chiefs bowing their heads in respect, a million celestial beings of the pure abodes paying respect with joined palms, a million human rulers making offerings of precious substances, a million ocean deities emerging to pay respect; it was illumined by arrays of light beams from a million luminous jewels, adorned with a million pure jewels in orderly arrays, containing a million radiant jewels, blazing with the great splendor of a million dazzling jewels, shining endlessly with a million jewels from various sources, adorned with a million jewels symbolic of earth arrayed all around, incomparably arrayed with a million of the finest diamonds, brilliantly covered with a million sun-containing jewels, decorated with a million beautiful jewels in various colors, blazing with the light of an endless array of a million wish-fulfilling jewels. That great lotus is born from the transcendental roots of goodness of the enlightened; it appears everywhere, directed to the will of enlightening beings; it comes forth from the principle of illusoriness; it is produced by pure deeds; it is adorned by the principle of the state of noncontention; it is a presentation of the nature of being equal to a dream; it is marked by the principle of nonfabrication; it accords with the principle of nonattachment; it pervades all universes everywhere; it is in the realm of illumination by the light of the sphere of Buddha. It would be impossible to reach the end of the array of characteristics, qualities, forms, and appearances of that lotus even in countless hundreds of thousands of eons. Also I saw an embodiment of Buddha clearly manifest sitting cross-legged on that great lotus, completely filling it; I saw that embodiment of Buddha reaching from here to the very summit of being. I also saw the inconceivable adornments of the Buddha’s throne, the inconceivable adornments of the Buddha’s congregation, the inconceivable adornments of his aura of light, his inconceivable marks of greatness, various embellishments, and inconceivable majesty, the inconceivable projection of Buddha, the inconceivable purity of appearance of the Buddha; I heard the Buddha’s inconceivable eloquence and drew near to the inconceivable infinity of Buddha’s power, the inconceivable purity of his adornments of expertise, and his inconceivable accomplishment of the power of analytic knowledge; I recalled his past consummation of practices as an enlightening being, I saw the inconceivable transformation of the attainment of enlightenment, I heard of the inconceivable array of senses conveying universal insight and saw the inconceivable infinite division of his body into left and right and his consummate attainment of physical being beneficial to all creatures.
 “Then the Buddha extended his right hand, rubbed my head, and revealed to me a teaching called universal eye, which is the sphere of all buddhas, revealing the practice of enlightening beings, showing the differentiation of the planes of all universes, showing the spheres of all truths together, the light purifying all lands, dispersing all challengers, crushing all demons and devils, making all beings happy, illumining the hidden recesses of all beings’ minds, communicating to all beings in accord with their mentalities, illuminating the turning of the wheels of the senses of all beings. And I have taken up that teaching of the universal eye, keep it in mind, apply it, and contemplate it, taking it in this way—even if it were being written by a collection of pens the size of the polar mountains with as much ink as water in the oceans, it could never be finished; it would be impossible to finish even a part of a single line of a single formula of a single principle of a single doctrine of a single chapter of the teaching—it cannot be even partially exhausted, let alone fully exhausted or comprehended.
 “So, son, having taken up this teaching of the universal eye for a full twelve years—taking it up in this way: in one day I master countless chapters by the light of mental command to retain what is heard; I penetrate countless chapters by the light of mental command that is a way of access to tranquillity; I plunge into countless chapters by the light of mental command that progresses endlessly; I contemplate and investigate countless chapters by the light of mental command that is imbued with fiery energy; I put countless chapters into practice by the light of mental command adorned with lotuses; I elucidate countless chapters by the light of mental command that is beyond words; I analyze countless chapters by the light of mental command that is a mass of brightness; I arrange countless chapters in order by the light of mental command containing the ocean—whatever beings come to me from the ten directions, I direct and introduce them all into this teaching of the universal eye, the manifestation of the practice of enlightened and enlightening beings; to all of them I elucidate, represent, illumine, describe, show, analyze, expound upon, open up, explain, unlock, and clarify the teaching of the universal eye.
 “I know this teaching, son, but how can I know the practice or tell of the virtues of the enlightening beings who have entered into the ocean of all enlightening beings’ practices in accord with pure vows; who have entered into the ocean of all vows, to remain in the world through all ages; who have entered into the mundane whirl of all beings, to act appropriately according to their mentalities; who have entered the ocean of minds of all beings, to communicate knowledge; who have entered the ocean of all virtues, to produce the vision of the knowledge of the ten powers without obstruction; who have entered the ocean of all beings’ faculties, to guide them to maturity and perfection with appropriate timing; who have entered the ocean of all lands, by carrying out the vow to purify all lands; who have entered the ocean of all buddhas, by the power of the vow to honor and attend all enlightened ones; who have entered the ocean of all truths, for the communication of knowledge; who have entered the ocean of all virtues by pursuing their realization; who have entered the ocean of languages of all beings, to carry out the turning of the wheel of the teaching in all languages?
 “Go, son, to a place called Sagaratira, in the region of Sri Lanka, sixty leagues south of here. A monk named Supratishthita lives there; go to him and ask how a great enlightening being is to purify enlightening practice.”
Then Sudhana, paying his respects, departed from the presence of Sagaramegha.


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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