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。
善财出了自在城，离开达裡鼻茶国，朝餐露宿，风风雨雨，山山水水，走了一程又一程，过了无数人家，看了山水风光，一直径行十二个月，才找到住林聚落。这十二个月，过了春夏秋冬，经过寒、暖、温、热，有说不尽的辛酸，道不完的苦处。受过无数次艰辛，遭到无数番折腾。但是他心无所住，意无所念，一身轻安，于善知识起慈父想，求善知识勿生疲懈！见善知识勿生厌足，有著菩提雄心，十二个月如一日，到达竹林聚落，拜见解脱长者。
解脱长者坐于室中，身方光明。这室虽不大，但气象万千，容纳三千大千世界。就在解脱长者的光明中，有过去诸佛及贤劫千佛的八相成道，入胎、住胎、下生、出家、苦行、成道、说法。诸菩萨的发愿，行道；诸罗汉的静坐、游戏；诸天人的福德，龙王的护法，金刚的降魔，无不一清二楚现于室内。
善财走入室中，觉得已入清淨法界，清香绕鼻，祥光悦目。
在解脱长者的左手心放出的光明中，看到东方药师如来，从发十二大愿，入胎、住胎、出胎、成正觉。住净琉璃世界，为诸众生解脱苦难，现生受益。在解脱长者的右手心放出的光明中，看到西方极乐世界，阿弥陀佛为法藏比丘时，所发四十八愿，最后成就众生。在极乐国土，与观世音和大势至菩萨，驾著慈航，接引众生到菩提彼岸。胸前放出的光中看到北方成就如来，头顶放出的光中看到当今毗卢如来，无不八相具足，得证菩提。
再看各个如来的因地本生，手臂光中有扶老携幼的青年，肩肘光中有含食供母的飞鸟，膝间光中有跪饮母乳的畜生，手腕光中有捨身救人的善士，腰间光中有忍辱负重、隔截身体的菩萨，脚上光中有林下坐禅静修苦行的大士。
在解脱长者的光明普照之下，千变万化，无一莫非善巧因缘，化度众生深感人心。无一不是宣讲大法，解脱众生苦难，使你悟入无生。一一世界，一一国土，一一善行，既融于一室，也融于一毛孔。这些都是解脱长者的普光照耀显现普度众生，造福人间的威力。
解脱长者默然无言，跏趺端坐，心入禅定，慧放金光，功德被于大千。善财上前参拜道：“长者，我已发菩提心，利乐有情，造福人间，前来参拜大善知识，惟愿慈悲教我。”
长者无言，端然正坐，光明收藏，室内一片黑暗，什麽也不看见。善财感到惊讶，为什麽我以说话光明就没有了？重白言：“长者，我已发菩提心，造福人间，利乐有情，惟愿慈悲教我。”
长者仍不发言，室内更加空寂，黑暗，任何事物也不见。这种景象，使人难以忍受。善财更虔诚地哀求道：“文殊师利指引我亲近善知识者，于善知识起慈父想，原善知识有意教我。”长者头上突然放出白光，现出金色大字：“南阎浮提畔、摩利伽罗国，海幢比丘”十四个字。室内变成一片碧绿，长者不见了。善财只得退出室外，想到：“跋涉十二个月，经无数风霜雨雪，竟是昙花一现，未得片言。”不注意跌了一跤，豁然悟到，无言之教，比有言更好、更实际，感受更深，受益更大。又信心百倍，继续南行。
尔时，善财童子思惟诸菩萨无碍解陀罗尼光明庄严门，深入诸菩萨语言海门，忆念诸菩萨知一切众生微细方便门，观察诸菩萨清净心门，成就诸菩萨善根光明门，净治诸菩萨教化众生门，明利诸菩萨摄众生智门，坚固诸菩萨广大志乐门，住持诸菩萨殊胜志乐门，净治诸菩萨种种信解门，思惟诸菩萨无量善心门；誓愿坚固，心无疲厌；以诸甲胄而自庄严，精进深心不可退转，具不坏信；其心坚固，犹如金刚及那罗延，无能坏者；守持一切善知识教，于诸境界得不坏智；普门清净，所行无碍；智光圆满，普照一切；具足诸地总持光明，了知法界种种差别，无依无住，平等无二；自性清净而普庄严，于诸所行皆得究竟，智慧清净离诸执著；知十方差别法，智无障碍；往十方差别处，身不疲懈；于十方差别业，皆得明了；于十方差别佛，无不现见；于十方差别时，悉得深入；清净妙法充满其心，普智三昧明照其心，心恒普入平等境界；如来智慧之所照触，一切智流相续不断，若身若心不离佛法；一切诸佛神力所加，一切如来光明所照；成就大愿，愿身周遍一切刹网，一切法界普入其身。
渐次游行，十有二年，至住林城，周遍推求解脱长者。既得见已，五体投地，起立合掌，白言：
「圣者！我今得与善知识会，是我获得广大善利。何以故？善知识者，难可得见，难可得闻，难可出现，难得奉事，难得亲近，难得承接，难可逢值，难得共居，难令喜悦，难得随逐。我今会遇，为得善利。
「圣者！我已先发阿耨多罗三藐三菩提心，为欲事一切佛故，为欲值一切佛故，为欲见一切佛故，为欲观一切佛故，为欲知一切佛故，为欲证一切佛平等故，为欲发一切佛大愿故，为欲满一切佛大愿故，为欲具一切佛智光故，为欲成一切佛众行故，为欲得一切佛神通故，为欲具一切佛诸力故，为欲获一切佛无畏故，为欲闻一切佛法故，为欲受一切佛法故，为欲持一切佛法故，为欲解一切佛法故，为欲护一切佛法故，为欲与一切诸菩萨众同一体故，为欲与一切菩萨善根等无异故，为欲圆满一切菩萨波罗蜜故，为欲成就一切菩萨所修行故，为欲出生一切菩萨清净愿故，为欲得一切诸佛菩萨威神藏故，为欲得一切菩萨法藏无尽智慧大光明故，为欲得一切菩萨三昧广大藏故，为欲成就一切菩萨无量无数神通藏故，为欲以大悲藏教化调伏一切众生皆令究竟到边际故，为欲显现神变藏故，为于一切自在藏中悉以自心得自在故，为欲入于清净藏中以一切相而庄严故。
「圣者！我今以如是心、如是意、如是乐、如是欲、如是希求、如是思惟、如是尊重、如是方便、如是究竟、如是谦下，至圣者所。我闻圣者善能诱诲诸菩萨众，能以方便阐明所得，示其道路，与其津梁，授其法门；令除迷倒障，拔犹豫箭，截疑惑网，照心稠林，浣心垢浊，令心洁白，使心清净，正心谄曲，绝心生死，止心不善，解心执著；于执著处令心解脱，于染爱处使心动转，令其速入一切智境，使其疾到无上法城；令住大悲，令住大慈，令入菩萨行，令修三昧门，令入证位，令观法性，令增长力，令修习行，普于一切，其心平等。唯愿圣者为我宣说：菩萨云何学菩萨行、修菩萨道？随所修习，疾得清净，疾得明了！」
时，解脱长者以过去善根力、佛威神力、文殊师利童子忆念力故，即入菩萨三昧门，名：普摄一切佛刹无边旋陀罗尼。入此三昧已，得清净身。于其身中，显现十方各十佛刹微尘数佛，及佛国土、众会、道场、种种光明、诸庄严事，亦现彼佛往昔所行神通变化、一切大愿、助道之法、诸出离行、清净庄严，亦见诸佛成等正觉、转妙法轮、教化众生。如是一切，于其身中悉皆显现，无所障碍；种种形相、种种次第，如本而住，不相杂乱，所谓：种种国土、种种众会、种种道场、种种严饰。其中诸佛现种种神力、立种种乘道、示种种愿门，或于一世界处兜率宫而作佛事，或于一世界殁兜率宫而作佛事；如是，或有住胎，或复诞生，或处宫中，或复出家，或诣道场，或破魔军，或诸天、龙恭敬围绕，或诸世主劝请说法，或转法轮，或般涅槃，或分舍利，或起塔庙。彼诸如来于种种众会、种种世间、种种趣生、种种家族、种种欲乐、种种业行、种种语言、种种根性、种种烦恼随眠习气诸众生中，或处微细道场，或处广大道场，或处一由旬量道场，或处十由旬量道场，或处不可说不可说佛刹微尘数由旬量道场，以种种神通、种种言辞、种种音声、种种法门、种种总持门、种种辩才门，以种种圣谛海、种种无畏大师子吼，说诸众生种种善根、种种忆念，授种种菩萨记，说种种诸佛法。
彼诸如来所有言说，善财童子悉能听受，亦见诸佛及诸菩萨不可思议三昧神变。
尔时，解脱长者从三昧起，告善财童子言：
「善男子！我已入出如来无碍庄严解脱门。
「善男子！我入出此解脱门时，即见东方阎浮檀金光明世界，龙自在王如来、应、正等觉，道场众会之所围绕，毗卢遮那藏菩萨而为上首；又见南方速疾力世界，普香如来、应、正等觉，道场众会之所围绕，心王菩萨而为上首；又见西方香光世界，须弥灯王如来、应、正等觉，道场众会之所围绕，无碍心菩萨而为上首；又见北方袈裟幢世界，不可坏金刚如来、应、正等觉，道场众会之所围绕，金刚步勇猛菩萨而为上首；又见东北方一切上妙宝世界，无所得境界眼如来、应、正等觉，道场众会之所围绕，无所得善变化菩萨而为上首；又见东南方香焰光音世界，香灯如来、应、正等觉，道场众会之所围绕，金刚焰慧菩萨而为上首；又见西南方智慧日普光明世界，法界轮幢如来、应、正等觉，道场众会之所围绕，现一切变化幢菩萨而为上首；又见西北方普清净世界，一切佛宝高胜幢如来、应、正等觉，道场众会之所围绕，法幢王菩萨而为上首；又见上方佛次第出现无尽世界，无边智慧光圆满幢如来、应、正等觉，道场众会之所围绕，法界门幢王菩萨而为上首；又见下方佛光明世界，无碍智幢如来、应、正等觉，道场众会之所围绕，一切世间刹幢王菩萨而为上首。
「善男子！我见如是等十方各十佛刹微尘数如来。彼诸如来不来至此，我不往彼。我若欲见安乐世界阿弥陀如来，随意即见；我若欲见栴檀世界金刚光明如来、妙香世界宝光明如来、莲华世界宝莲华光明如来、妙金世界寂静光如来、妙喜世界不动如来、善住世界师子如来、镜光明世界月觉如来、宝师子庄严世界毗卢遮那如来，如是一切，悉皆即见。然彼如来不来至此，我身亦不往诣于彼。知一切佛及与我心，悉皆如梦；知一切佛犹如影像，自心如水；知一切佛所有色相及以自心，悉皆如幻；知一切佛及以己心，悉皆如响。我如是知，如是忆念：所见诸佛，皆由自心。
「善男子！当知菩萨修诸佛法，净诸佛刹，积集妙行，调伏众生，发大誓愿，入一切智自在游戏不可思议解脱之门，得佛菩提，现大神通，遍往一切十方法界，以微细智普入诸劫；如是一切，悉由自心。
「是故，善男子！应以善法扶助自心，应以法水润泽自心，应于境界净治自心，应以精进坚固自心，应以忍辱坦荡自心，应以智证洁白自心，应以智慧明利自心，应以佛自在开发自心，应以佛平等广大自心，应以佛十力照察自心。
「善男子！我唯于此如来无碍庄严解脱门而得入出。如诸菩萨摩诃萨得无碍智住无碍行，得常见一切佛三昧，得不住涅槃际三昧，了达三昧普门境界，于三世法悉皆平等，能善分身遍一切刹，住于诸佛平等境界，十方境界皆悉现前，智慧观察无不明了，于其身中悉现一切世界成坏，而于己身及诸世界不生二想；如是妙行，而我云何能知能说？
「善男子！从此南行，至阎浮提畔，有一国土，名：摩利伽罗；彼有比丘，名曰：海幢。汝诣彼问：菩萨云何学菩萨行、修菩萨道？」
时，善财童子顶礼解脱长者足，右绕观察，称扬赞叹，思惟恋仰，悲泣流泪──一心忆念：依善知识，事善知识，敬善知识，由善知识见一切智；于善知识不生违逆，于善知识心无谄诳，于善知识心常随顺；于善知识起慈母想，舍离一切无益法故；于善知识起慈父想，出生一切诸善法故。──辞退而去。
Muktaka
Then Sudhana, reflecting on that array of light of the spell of eloquence of enlightening beings, plunging into that enlightening beings’ ocean of principles of speech, remembering that enlightening beings’ mental purification, undertaking that enlightening beings’ production of inclination to goodness, clarifying that enlightening beings’ method of perfecting sentient beings, purifying that enlightening beings’ knowledge of how to take care of sentient beings, making firm that enlightening beings’ purity of willpower, establishing that enlightening beings’ power of supreme resolve, clarifying that body of interest of enlightening beings, producing that goodness of intent and thought of enlightening beings, evoking that effort of enlightening beings, equipped with a mind of firm commitment and tireless consistency, with unrelenting energy and determination, imbued with unshakable power of faith, with an indestructible mind, follower of the instructions of all spiritual benefactors, with the perspective of sane knowledge, on the verge of all-sided purity, coursing in the purity of unobstructed knowledge, imbued with the light of the principle of the universal eye, illumined by the mystic formulations of all stages of enlightenment, his mind directed to the differentiations of the planes of the cosmos, aware of the pure essence of forms unfixed anywhere, intent on the sphere of absolute unity with no attachment, having purified the medium of powerful knowledge of all ideas, having broken through the boundaries of all spaces, progressively distinguishing the realms of worldly planes, progressively distinguishing the realms of planes of reality, intent on the manifestation of the vision of the varieties of abodes of Buddha, knowing about the distinctions of realms of time, his intellect bearing the radiant wheel of the teaching, his mind illumined by the light of the treasury of concentration of universally radiant knowledge, mentally and physically according with the stage of universal perspective, his mind illumined by the lightning of knowledge of those who realize Thusness, realizing the exaltation of faith in omniscience, never without the exaltation of faith in the buddha-teaching, filled with the exaltation of the empowerment of Buddha, hearing the vow to penetrate all networks of worlds with his own body, intent on putting all universes at once into his own body, made his way gradually to the country Vanavasin, arriving there after twelve years.
He looked for the noble Muktaka, saw him, paid his respects, and said, “Noble one, I have made gains, having met the spiritual benefactor Megha. Why do I say this? Spiritual benefactors are hard to get to see, hard to get to encounter, hard to visit, hard to attend, hard to approach, hard to stay with, hard to be perfected by, hard to associate with. But I have met the spiritual benefactor Megha. Noble one, I have set my mind on supreme perfect enlightenment, to attend all buddhas, to be on good terms with all buddhas, to see all buddhas, to know all buddhas, to approach equality with all buddhas, to follow the vows of all buddhas, to fulfill the vows of all buddhas, to view the knowledge attained by all buddhas, to produce all buddhas in my own body, to accomplish the realization of all buddhas in my own practice, to directly know the mystical transformations of all buddhas, to purify the powers and confidences of all buddhas, to hear all true teachings tirelessly, to listen to and take up the teachings of all buddhas, to hold the teachings of all buddhas, to distinguish the teachings of all buddhas, to preserve the instructions of all buddhas, to be one being with all buddhas, to be equal to all enlightening beings, to purify the practice of all enlightening beings, to fulfill the transcendent ways of enlightening beings, to purify the accomplishment of the vows of all enlightening beings, to attain all enlightening beings’ store of mystical power of buddhas, to be illumined by the endless knowledge of the treasury of truths of all enlightening beings, to approach the treasury of enlightening beings, to produce the infinite treasury of enlightening beings, to realize the ultimate consummation of guidance of sentient beings with the treasury of great compassion of all enlightening beings, to know the treasury of spiritual transformations of all enlightening beings, to command in my own body the treasury of powers of all enlightening beings, to be fully arrayed with the treasury of purities of all enlightening beings”.
“Noble one, I have come in such a spirit, with such desires, such wishes, such intentions, such thoughts uppermost in my mind, aiming for such a realm, determined to follow such principles, intent on such purity, seeking such adornments, with such a humble mind, applied to such good, my faculties oriented in this way. Noble one, I hear you give instructions to enlightening beings, explain principle and clarify procedure, explain the Path, take them across the bridge, open the door of the Teaching, cut off doubts, dispel craving, pull out the arrow of confusion, clear away the grime of uncertainty, light up the obscurity in the mind, remove defilement from the mind, calm the mental flow, remove deviousness from the mind, cool the away from evil, separate them from hells, free them from attachments, direct them toward omniscience, lead them into the city of truth, establish them in great compassion, settle them in great kindness, introduce them into the practice of enlightening beings, cause them to enter into the development of ways of concentration, establish them in means of realization, fill them with contemplation of inherent nature, and explain mind according to power for the sake of attainment of equanimity toward all beings. Noble one, please tell me how an enlightening being is to learn, commence, and carry out the practice of enlightening beings, and how one so engaged can quickly purify the sphere of practice of enlightening beings.”
At that juncture Muktaka entered an enlightening concentration medium called “collection of all buddha-fields,” led by a mystic formula of endless progression, accomplishing entry into this concentration by the power of his past roots of goodness, by the empowerment of the Buddha, and by Manjushri’s attention and gift of the light of knowledge. As soon as Muktaka had entered that state, his body became pure, and by that purity of body as many buddhas in the ten directions as atoms in ten buddha-lands were visible within his body, along with the adornments of their pure lands, their congregations, their pure lights, their past actions and abodes, their mystical projections, their vows, their pure arrays of liberative practices, their manifestations of attainment of perfect enlightenment, their turnings of the wheel of teaching, their developments of sentient beings, and the ultimate consummation of their teaching. All these were visible within Muktaka’s body without mutual confusion, without mutual obstruction, clearly distinct, showing the various individual ages accurately defined, the various arrays of the buddha-lands, the various adornments of the congregations of enlightening beings, and the various miracles of the buddhas. Some buddhas were seen to be in the heaven of happiness in a world setting forth various means of liberation and illumining various undertakings; some were seen descending from the heaven of happiness doing the duty of buddhas; some were seen in the womb of the mother displaying various miracles; some were seen being born and showing a child’s play; some were seen at home, some leaving home, some gone to the summit of enlightenment defeating the army of demons; some were seen surrounded by deities, spirits, and cherubim, being asked by Brahma and Indra to turn the wheel of the teaching; some were seen turning the wheel of teaching; some were seen in the abodes of all beings; some were seen passing away; in some cases the division of the relics of deceased buddhas in a world was seen, and in some cases people and celestial beings in a buddha-land were seen adorning a buddha’s shrine. And what those buddhas said, in various of existence, in various assemblies of beings, in various situations according to beings’ virtues, states, inclinations, beliefs, and faculties, in various periods of time, amid various kinds of beings’ activities, in various manifestations of worlds of beings carrying out various intentions, in the midst of beings with various degrees of purity of senses and various afflictions, habits, and propensities, teaching by various manifestations of buddhas’ transfigurations and projections, by various expressions, various utterances, various enunciations of doctrine, various mystical mnemonic formulae, various intellectual analyses of principles, various stirrings of the ocean of names of truth, various roarings of the mighty lion’s roar of buddhas, various manifestations of magical performances teaching beings bases of goodness, mystic projections showing various facets of memory, various lion roars foretelling the buddhahood of enlightening beings, various manifestations of the wheel of teaching of the enlightened, in infinite assemblies of infinite varieties, all interdependent, in groups variously purified, in large groups contained in small groups, in groups a league deep, ten leagues deep, up to groups the size of as many worlds as atoms in untold buddha-fields—all that those buddhas taught, Sudhana heard, took in, remembered, undertook, and contemplated. He also saw the mystic projection and the inconceivable power of concentration of the enlightening being.
Then Muktaka, mindful, perfectly cognizant, arose from that concentration and said to Sudhana, “I go in and out of a liberation of buddhas which is called ‘unobstructed manifestation.’ As I go in and out of the ‘unobstructed mainfestation’ liberation of buddhas, to the east I see in the world Golden Light a buddha named Supreme Savior, along with the whole group of enlightening beings there, led by the enlightening being Child of Radiance. To the south I see in the world Possessed of All Powers a buddha named Universal Spread of Fragrance, with the whole group of enlightening beings there, led by King of Thought. To the west I see in the World Possessed of All Fragrances and Beauties a buddha named Supreme Lamp, with the whole group of enlightening beings there, led by Unobstructed Mind. To the north I see in the world Vestment Banner a buddha named Diamond Crusher, with the whole group of enlightening beings there, led by Boldly Advancing on Indestructible Feet. To the northeast I see in the world Beauty of All Jewels a buddha named Radiance of the Independent Eye, with the whole group of enlightening beings there, led by Independent Emanation. To the southeast I see in the world Glow of Fragrant Flames a buddha named Fragrant Lamp, with the whole group of enlightening beings there, led by Supreme Intellect Differentiating the Planes of All Realms of Reality. To the southwest I see in a world Sunny Golden Shining a buddha named Illuminating Voice of Universal Knowledge, I see in the land Brilliant Shining Treasury with Fragrant Adornments a buddha named Light of a Measureless Ocean of Virtue, with the whole group of enlightening beings there, led by Mind Blazing with Light in a Body Free from Attachments. In the nadir I see in the world Blaze of Lights from Jewel Lions a buddha named Beam of Light Illumining the Cosmos, with the whole group of enlightening beings there, led by Mind Born of the Light of the Cosmos. In the zenith I see in the world Radiant with Splendor of Appearance a buddha named Light of Liberation of Indestructible Virtue and Glory, with the whole group of enlightening beings there, led by Mind of Energy of Unobstructed Power. Beginning with these, I see as many buddhas in the ten directions as atoms in ten buddha-lands: and yet those buddhas do not come here and I do not go there. Also, whenever I want to see the buddha Infinite Light in the world Blissful, I see the buddha Diamond Light in the world Like Sandalwood, I see the buddha Jewel Light in the world Fragrant, I see the buddha Jewel Lotus Light in the world Lotuslike, I see the buddha Silent Light in the world Golden, I see the buddha Imperturbable in the world Joy, I see the buddha Lion in the world Standing Well, I see the buddha Moonlike Awareness in the world Mirror Globe Light, I see the buddha Luminous in the world Pure Clarity of Jewellike Splendor. In this way I see whatever buddha I wish in whatever world in whichever direction. I see whatever buddha I wish to see in whatever time in whatever abode involved in whatever past practice, whatever buddha I wish to see in whatever miraculous performances, in whatever teaching activity: and yet the buddhas do not come here, nor do I go there. Without discerning any coming from anywhere on the part of the buddhas, without discerning any going on the part of my own body, knowing the buddhas as like a dream, knowing my own mind as dreamlike thought, knowing the buddhas as like a reflection, knowing my own mind as like a vessel of clear water, knowing the buddhas as like magically produced forms, knowing my mind as like magic, knowing the nature of voices of the buddhas as the reverberation of the sound of echoes in the mountains, knowing my own mind as like an echo, I realize, I am mindful, that all enlightenment principles of enlightening beings are based on one’s own mind, that all their purification of buddha-lands, all enlightening practices, all development and guidance of sentient beings, all undertaking of the vows of enlightening beings, all attainment to the ocean of omniscience, roaming in the inconceivable liberation of enlightening beings, attainment of the enlightenment of buddhas, spiritual communion with the cosmos, and knowledge of subtle communion with all ages, all are based on one’s own mind.
“In this connection, I think that one’s own mind should be following knowledge, clarified by wisdom, developed in spiritual powers, expanded to equality with the buddhas, illumined by the ten powers of the enlightened.
“I know this buddha-liberation of unobstructed manifestation, and go in and out of it; how can I know the practice or tell of the virtues of enlightening beings whose minds are unobstructed, whose sphere is a state free from obstruction, who have attained concentration focused on the teachings of all buddhas of the present, who have attained concentration leading into enlightenment that does not become ultimately extinct, who have realized the equality of past, present, and future, who know the science of the sphere of concentration on the continuity of all planes, who distribute their bodies throughout all buddha-lands, who abide in the unfragmented state of buddhas, whose perspective faces in all directions, who observe the sphere of all-inclusive knowledge, who know the becoming and disintegration of all worlds in their own bodies, without any dualistic notions regarding their bodies or the worlds.
“Go south, to Milaspharana, on the tip of the continent. A monk named Saradhvaja lives there. Go to him and ask how an enlightening being is to learn and undertake the practice of enlightening beings.”
Then Sudhana, paying his respects to Muktaka, eulogizing, contemplating, desiring, and dwelling on Muktaka’s countless virtues, with love for spiritual benefactors, taking refuge in spiritual benefactors, seeking to please spiritual benefactors, not contesting the knowledge of spiritual benefactors, seeing omniscience as realized by following spiritual benefactors, obedient to spiritual benefactors, to be spiritually healed by the techniques of spiritual benefactors, his thoughts following the direction of spiritual benefactors, thinking of spiritual benefactors as a mother because they get rid of all that is not beneficial, thinking of spiritual benefactors as a father because they produce all good qualities, Sudhana left Muktaka.
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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