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。
天色将晚，寂静音海已在菩提场中四处巡走，步子轻慢，没有声音，只是祥光随布闪灿，善财上前顶礼，寂静音海止步，善财右绕三匝说道：“圣者，我已发菩提心，愿求菩萨行，作利乐有情造福人间的事，惟愿慈悲教诲。”
寂静音海见善财虔诚求法，便扶起善财道：“那好，你就随我走吧！”
善财随寂静音海走到一座华丽堂皇的住宅，一老者在里面走来走去，面带笑容，深爱住宅的优美，豪华。见善财和夜神走来，惊讶地问到：“二位到此有何贵干？”
夜神道：“看见你的住宅华丽，前来欣赏豪华住宅的乐趣。”
老者道：“我一生的精力都耗费在住宅上。住宅是人生存在四大生活之一，如何住得好。住得舒适，这时美满不可缺少的享受。你看，这里是书房，那里是休息室，还有会客室和餐厅……”
夜神道：“你对住宅很有信心，能够有美好的享受。你一个人享受，别人眼红，要来争夺，破坏。你怎么办？”
老者道：“就是别人嗔恨我住了好房子，处处与我为难，我修住宅并不费力，可是这里烧香，那里求神，什么土地不好呀，影响了他的坟呀，土呀，田呀，住宅呀。去求这个说好话。那个给好处，这些比修房的财物还支得多。”夜神道：“人都有恨人富，愿人穷的心。所以自己住上好住宅，还要大家都住上好住宅，你的住宅才是安宁啊！”老者道：“咳，你今天把我的眼睛擦亮了！”说完后向夜神顶礼。
善财同夜神走到一座山下，一大群人哭哭哀哀。有痛哭的，有大骂的，叽叽喳喳吵个不休。便走上前去问了才明白，原来是兄弟相争遗产，互动干戈，打死弟媳，弟要报仇。夜神对他们道：“你们都太愚痴，不该争夺遗产，遗产是老人的劳动成果。你们去争夺，动干戈，不感到羞耻吗？这算是什么好后辈呢？”
人群中跳出一人，直奔夜神，骂道：“你是哪里野种，管起我们的事来了。”后面跟上一群人直向夜神拳打脚踢，大骂道：“你不是家族，少管闲事！”夜神并不生气，让人打骂。
忽然夜神长得身高二长，面如蓝靛，将其中一人抓在手上举得高高的，说道：“你们在造恶孽！……”
众人看见这个场面，各自退下。其中一人拾起木棒向夜神掷去，夜神将木棒接在手上说道：“你们这种做法是不明智，太愚痴了。“于是，给他们说了很多为人的道理。孝养父母，弟兄和睦，财为不净之物的道理，夜神恢复原状，众人感谢顶礼。夜神与善神才离去。
夜神带著善财走到楼阁之处，里面弹琴歌舞，嘻嘻哈哈，热闹非常。善财一看，里面一对对男女，翩翩起舞，互相拥抱。有的甚至赤裸裸地，抚摸爱恋。善财看著有点恶心，很不是滋味。夜神将手一挥，那一对对男女，变得枯瘦如柴，渐渐变成一个个的骷髅，十分可怕。
这一群嘻戏娱乐的男女，都变成一屋骷髅鬼怪，便各自散去。夜神道：“他们贪恋娱乐，误了人生。从此他们都不恋情欲，精力会放在为人办好事上去。”
这时，天色将明，善财和寂静音海回到菩提场。寂静音海对善财说：“无量劫来，有许多佛出世成正觉，我都去皈依礼拜。每皈依礼拜一次，就得到一种三昧，因此我成就了这广大庄严解脱法门，为众生免除种种苦难。”
善财问道：“圣者，你这法门我能学到吗？”
寂静音海道：“能。今天我已传授给你，你已具备我了无量劫修来的法门。但这对你的要求还远，到本场的那边去，有个守护城的夜神，他有很多菩萨行告诉你。”
尔时，善财童子于普救众生妙德夜神所，闻菩萨普现一切世间调伏众生解脱门，了知信解，自在安住；而往寂静音海夜神所，顶礼其足，绕无数匝，于前合掌而作是言：“圣者！我已先发阿耨多罗三藐三菩提心，我欲依善知识，学菩萨行，入菩萨行，修菩萨行，住菩萨行。唯愿慈哀，为我宣说：菩萨云何学菩萨行？云何修菩萨道？”时，彼夜神告善财言：
“善哉善哉！善男子！汝能依善知识求菩萨行。
“善男子！我得菩萨念念出生广大喜庄严解脱门。
善财言：“大圣！此解脱门为何事业？行何境界？起何方便？作何观察？”
夜神言：
“善男子！我发起清净平等乐欲心，我发起离一切世间尘垢清净坚固庄严不可坏乐欲心，我发起攀缘不退转位永不退转心，我发起庄严功德宝山不动心，我发起无住处心，我发起普现一切众生前救护心，我发起见一切佛海无厌足心，我发起求一切菩萨清净愿力心，我发起住大智光明海心，我发起令一切众生超过忧恼旷野心，我发起令一切众生舍离愁忧苦恼心，我发起令一切众生舍离不可意色、声、香、味、触、法心，我发起令一切众生舍离爱别离苦、冤憎会苦心，我发起令一切众生舍离恶缘、愚痴等苦心，我发起与一切险难众生作依怙心，我发起令一切众生出生死苦处心，我发起令一切众生舍离生、老、病、死等苦心，我发起令一切众生成就如来无上法乐心，我发起令一切众生皆受喜乐心。
“发是心已，复为说法，令其渐至一切智地。所谓：若见众生乐著所住宫殿、屋宅，我为说法，令其了达诸法自性，离诸执著；若见众生恋著父母、兄弟、姊妹，我为说法，令其得预诸佛菩萨清净众会；若见众生恋著妻子，我为说法，令其舍离生死爱染，起大悲心，于一切众生平等无二；若见众生住于王宫，采女侍奉，我为说法，令其得与众圣集会，入如来教；若见众生染著境界，我为说法，令其得入如来境界；若见众生多瞋恚者，我为说法，令住如来忍波罗蜜；若见众生其心懈怠，我为说法，令得清净精进波罗蜜；若见众生其心散乱，我为说法，令得如来禅波罗蜜；若见众生入见稠林无明暗障，我为说法，令得出离稠林黑暗；若见众生无智慧者，我为说法，令得般若波罗蜜；若见众生染著三界，我为说法，令出生死；若见众生志意下劣，我为说法，令其圆满佛菩提愿；若见众生住自利行，我为说法，令其发起利益一切诸众生愿；若见众生志力微弱，我为说法，令得菩萨力波罗蜜；若见众生愚痴暗心，我为说法，令得菩萨智波罗蜜；若见众生色相不具，我为说法，令得如来清净色身；若见众生形容丑陋，我为说法，令得无上清净法身；若见众生色相粗恶，我为说法，令得如来微妙色身；若见众生情多忧恼，我为说法，令得如来毕竟安乐；若见众生贫穷所苦，我为说法，令得菩萨功德宝藏；若见众生住止园林，我为说法，令彼勤求佛法因缘；若见众生行于道路，我为说法，令其趣向一切智道；若见众生在聚落中，我为说法，令出三界；若见众生住止人间，我为说法，令其超越二乘之道，住如来地；若见众生居住城廓，我为说法，令其得住法王城中；若见众生住于四隅，我为说法，令得三世平等智慧；若见众生住于诸方，我为说法，令得智慧见一切法；若见众生贪行多者，我为彼说不净观门，令其舍离生死爱染；若见众生瞋行多者，我为彼说大慈观门，令其得入勤加修习；若见众生痴行多者，我为说法，令得明智观诸法海；若见众生等分行者，我为说法，令其得入诸乘愿海；若见众生乐生死乐，我为说法，令其厌离；若见众生厌生死苦，应为如来所化度者，我为说法，令能方便示现受生；若见众生爱著五蕴，我为说法，令其得住无依境界；若见众生其心下劣，我为显示胜庄严道；若见众生心生憍慢，我为其说平等法忍；若见众生其心谄曲，我为其说菩萨直心。善男子！我以此等无量法施摄诸众生，种种方便教化调伏，令离恶道，受人天乐，脱三界缚，住一切智；我时便得广大欢喜法光明海，其心怡畅，安隐适悦。
“复次，善男子！我常观察一切菩萨道场众会，修种种愿行，现种种净身，有种种常光，放种种光明；以种种方便，入一切智门，入种种三昧，现种种神变，出种种音声海，具种种庄严身，入种种如来门，诣种种国土海，见种种诸佛海，得种种辩才海，照种种解脱境，得种种智光海，入种种三昧海，游戏种种诸解脱门，以种种门趣一切智，种种庄严虚空法界，以种种庄严云遍覆虚空，观察种种道场众会，集种种世界，入种种佛刹，诣种种方海，受种种如来命，从种种如来所，与种种菩萨俱，雨种种庄严云，入如来种种方便，观如来种种法海，入种种智慧海，坐种种庄严座。善男子！我观察此道场众会，知佛神力无量无边，生大欢喜。
“善男子！我观毗卢遮那如来，念念出现不可思议清净色身；既见是已，生大欢喜。又观如来于念念中，放大光明充满法界；既见是已，生大欢喜。又见如来一一毛孔，念念出现无量佛刹微尘数光明海，一一光明以无量佛刹微尘数光明而为眷属，一一周遍一切法界，消灭一切诸众生苦；既见是已，生大欢喜。又，善男子！我观如来顶及两肩，念念出现一切佛刹微尘数宝焰山云，充满十方一切法界；既见是已，生大欢喜。又，善男子！我观如来一一毛孔，于念念中，出一切佛刹微尘数香光明云，充满十方一切佛刹；既见是已，生大欢喜。又，善男子！我观如来一一相，念念出一切佛刹微尘数诸相庄严如来身云，遍往十方一切世界；既见是已，生大欢喜。又，善男子！我观如来一一毛孔，于念念中，出不可说佛刹微尘数佛变化云，示现如来从初发心、修波罗蜜、具庄严道、入菩萨地；既见是已，生大欢喜。又，善男子！我观如来一一毛孔，念念出现不可说不可说佛刹微尘数天王身云，及以天王自在神变，充遍一切十方法界，应以天王身而得度者，即现其前而为说法；既见是已，生大欢喜。如天王身云，其龙王、夜叉王、乾闼婆王、阿修罗王、迦楼罗王、紧那罗王、摩睺罗伽王、人王、梵王身云，莫不皆于一一毛孔，如是出现，如是说法；我见是已，于念念中，生大欢喜，生大信乐，量与法界萨婆若等。昔所未得而今始得，昔所未证而今始证，昔所未入而今始入，昔所未满而今始满，昔所未见而今始见，昔所未闻而今始闻。何以故？以能了知法界相故，知一切法唯一相故，能平等入三世道故，能说一切无边法故。
“善男子！我入此菩萨念念出生广大喜庄严解脱光明海。又，善男子！此解脱无边，普入一切法界门故；此解脱无尽，等发一切智性心故；此解脱无际，入无际畔一切众生心想中故；此解脱甚深，寂静智慧所知境故；此解脱广大，周遍一切如来境故；此解脱无坏，菩萨智眼之所知故；此解脱无底，尽于法界之源底故。此解脱者即是普门，于一事中普见一切诸神变故；此解脱者终不可取，一切法身等无二故；此解脱者终无有生，以能了知如幻法故；此解脱者犹如影像，一切智愿光所生故；此解脱者犹如变化，化生菩萨诸胜行故；此解脱者犹如大地，为一切众生所依处故；此解脱者犹如大水，能以大悲润一切故；此解脱者犹如大火，干竭众生贪爱水故；此解脱者犹如大风，令诸众生速疾趣于一切智故；此解脱者犹如大海，种种功德庄严一切诸众生故；此解脱者如须弥山，出一切智法宝海故；此解脱者如大城郭，一切妙法所庄严故；此解脱者犹如虚空，普容三世佛神力故；此解脱者犹如大云，普为众生雨法雨故；此解脱者犹如净日，能破众生无知暗故；此解脱者犹如满月，满足广大福德海故；此解脱者犹如真如，悉能周遍一切处故；此解脱者犹如自影，从自善业所化出故；此解脱者犹如呼响，随其所应为说法故；此解脱者犹如影像，随众生心而照现故；此解脱者如大树王，开敷一切神通华故；此解脱者犹如金刚，从本已来不可坏故；此解脱者如如意珠，出生无量自在力故；此解脱者如离垢藏，摩尼宝王示现一切三世如来诸神力故；此解脱者如喜幢摩尼宝，能平等出一切诸佛法轮声故。善男子！我今为汝说此譬喻，汝应思惟，随顺悟入。”
尔时，善财童子白寂静音海夜神言：“大圣！云何修行，得此解脱？”
夜神言：“善男子！菩萨修行十大法藏，得此解脱。何等为十？一修布施广大法藏，随众生心悉令满足；二修净戒广大法藏，普入一切佛功德海；三修堪忍广大法藏，能遍思惟一切法性；四修精进广大法藏，趣一切智恒不退转；五修禅定广大法藏，能灭一切众生热恼；六修般若广大法藏，能遍了知一切法海；七修方便广大法藏，能遍成熟诸众生海；八修诸愿广大法藏，遍一切佛刹、一切众生海，尽未来劫修菩萨行；九修诸力广大法藏，念念现于一切法界海、一切佛国土，成等正觉常不休息；十修净智广大法藏，得如来智，遍知三世一切诸法无有障碍。善男子！若诸菩萨安住如是十大法藏，则能获得如是解脱，清净增长，积集坚固，安住圆满。”
善财童子言：“圣者！汝发阿耨多罗三藐三菩提心，其已久如？”
夜神言：
“善男子！此华藏庄严世界海东，过十世界海，有世界海，名：一切净光宝；此世界海中，有世界种，名：一切如来愿光明音；中有世界，名：清净光金庄严，一切香金刚摩尼王为体，形如楼阁，众妙宝云以为其际，住于一切宝璎珞海，妙宫殿云而覆其上，净秽相杂。
“此世界中，乃往古世，有劫名：普光幢，国名：普满妙藏，道场名：一切宝藏妙月光明，有佛名：不退转法界音，于此成阿耨多罗三藐三菩提；我于尔时，作菩提树神，名：具足福德灯光明幢，守护道场；我见彼佛成等正觉、示现神力、发阿耨多罗三藐三菩提心，即于此时，获得三昧，名：普照如来功德海。此道场中，次有如来出兴于世，名：法树威德山；我时命终，还生此中，为道场主夜神，名：殊妙福智光，见彼如来转正法轮、现大神通，即得三昧，名：普照一切离贪境界。次有如来出兴于世，名：一切法海音声王；我于彼时，身为夜神，因得见佛承事供养，即获三昧，名：生长一切善法地。次有如来出兴于世，名：宝光明灯幢王；我于彼时，身为夜神，因得见佛承事供养，即获三昧，名：普现神通光明云。次有如来，出兴于世，名：功德须弥光；我于彼时，身为夜神，因得见佛承事供养，即获三昧，名：普照诸佛海。次有如来出兴于世，名：法云音声王；我于彼时，身为夜神，因得见佛承事供养，即获三昧，名：一切法海灯。次有如来出兴于世，名：智灯照耀王；我于彼时，身为夜神，因得见佛承事供养，即获三昧，名：灭一切众生苦清净光明灯。次有如来出兴于世，名：法勇妙德幢；我于彼时，身为夜神，因得见佛承事供养，即获三昧，名：三世如来光明藏。次有如来出兴于世，名：师子勇猛法智灯；我于彼时，身为夜神，因得见佛承事供养，即获三昧，名：一切世间无障碍智慧轮。次有如来出兴于世，名：智力山王；我于彼时，身为夜神，因得见佛承事供养，即获三昧，名：普照三世众生诸根行。
“善男子！清净光金庄严世界普光明幢劫中，有如是等佛刹微尘数如来出兴于世。我于彼时，或为天王，或为龙王，或为夜叉王，或为乾闼婆王，或为阿修罗王，或为迦楼罗王，或为紧那罗王，或为摩睺罗伽王，或为人王，或为梵王，或为天身，或为人身，或为男子身，或为女人身，或为童男身，或为童女身，悉以种种诸供养具，供养于彼一切如来，亦闻其佛所说诸法。从此命终，还即于此世界中生，经佛刹微尘数劫修菩萨行；然后命终，生此华藏庄严世界海娑婆世界，值迦罗鸠孙（马犬）如来，承事供养，得三昧，名：离一切尘垢光明。次值拘那含牟尼如来，承事供养，得三昧，名：普现一切诸刹海。次值迦叶如来，承事供养，得三昧，名：演一切众生言音海。次值毗卢遮那如来，于此道场成正等觉，念念示现大神通力；我时得见，即获此念念出生广大喜庄严解脱。
“得此解脱已，能入十不可说不可说佛刹微尘数法界安立海，见彼一切法界安立海一切佛刹所有微尘，一一尘中有十不可说不可说佛刹微尘数佛国土。一一佛土皆有毗卢遮那如来坐于道场，于念念中，成正等觉，现诸神变；所现神变，一一皆遍一切法界海。亦见自身在彼一切诸如来所，又亦闻其所说妙法；又亦见彼一切诸佛一一毛孔，出变化海，现神通力，于一切法界海、一切世界海、一切世界种、一切世界中，随众生心，转正法轮。我得速疾陀罗尼力，受持思惟一切文义；以明了智，普入一切清净法藏；以自在智，普游一切甚深法海；以周遍智，普知三世诸广大义；以平等智，普达诸佛无差别法。如是悟解一切法门；一一法门中，悟解一切修多罗云；一一修多罗云中，悟解一切法海；一一法海中，悟解一切法品；一一法品中，悟解一切法云；一一法云中，悟解一切法流；一一法流中，出生一切大喜海；一一大喜海，出生一切地；一一地，出生一切三昧海；一一三昧海，得一切见佛海；一一见佛海，得一切智光海；一一智光海，普照三世，遍入十方。
“知无量如来往昔诸行海；知无量如来所有本事海；知无量如来难舍能施海；知无量如来清净戒轮海；知无量如来清净堪忍海；知无量如来广大精进海；知无量如来甚深禅定海；知无量如来般若波罗蜜海；知无量如来方便波罗蜜海；知无量如来愿波罗蜜海；知无量如来力波罗蜜海；知无量如来智波罗蜜海；知无量如来往昔超菩萨地；知无量如来往昔住菩萨地无量劫海，现神通力；知无量如来往昔入菩萨地；知无量如来往昔修菩萨地；知无量如来往昔治菩萨地；知无量如来往昔观菩萨地；知无量如来昔为菩萨时，常见诸佛；知无量如来昔为菩萨时，尽见佛海、劫海同住；知无量如来昔为菩萨时，以无量身遍生刹海；知无量如来昔为菩萨时，周遍法界修广大行；知无量如来昔为菩萨时，示现种种诸方便门，调伏成熟一切众生；知无量如来放大光明，普照十方一切刹海；知无量如来现大神力，普现一切诸众生前；知无量如来广大智地；知无量如来转正法轮；知无量如来示现相海；知无量如来示现身海；知无量如来广大力海。彼诸如来，从初发心，乃至法灭；我于念念，悉得知见。
“善男子！汝问我言：‘汝发心来，其已久如？’善男子！我于往昔，过二佛刹微尘数劫，如上所说，于清净光金庄严世界中，为菩提树神，闻不退转法界音如来说法，发阿耨多罗三藐三菩提心；于二佛刹微尘数劫中修菩萨行，然后乃生此娑婆世界贤劫之中。从迦罗鸠孙（马犬）佛至释迦牟尼佛，及此劫中未来所有一切诸佛，我皆如是亲近供养。如于此世界贤劫之中，供养未来一切诸佛；一切世界一切劫中，所有未来一切诸佛，悉亦如是亲近供养。善男子！彼清净光金庄严世界，今犹现在，诸佛出现相续不断。汝当一心修此菩萨大勇猛门。”
尔时，寂静音海主夜神，欲重宣此解脱义，为善财童子而说颂言：
“善财听我说，清净解脱门，闻已生欢喜，勤修令究竟。我昔于劫海，生大信乐心，清净如虚空，常观一切智。我于三世佛，皆生信乐心；并及其众会，悉愿常亲近。我昔曾见佛，为众生供养，得闻清净法，其心大欢喜。常尊重父母，恭敬而供养；如是无休懈，入此解脱门。老病贫穷人，诸根不具足；一切皆愍济，令其得安隐。水火及王贼，海中诸恐怖；我昔修诸行，为救彼众生。烦恼恒炽然，业障所缠覆，堕于诸险道，我救彼众生。一切诸恶趣，无量楚毒苦，生老病死等，我当悉除灭。愿尽未来劫，普为诸群生，灭除生死苦，得佛究竟乐。
“善男子！我唯知此念念生广大喜庄严解脱。如诸菩萨摩诃萨，深入一切法界海，悉知一切诸劫数，普见一切刹成坏；而我云何能知能说彼功德行？
“善男子！此菩提场如来会中，有主夜神，名：守护一切城增长威力。汝诣彼问：菩萨云何学菩萨行、修菩萨道？”
尔时，善财童子一心观察寂静音海主夜神身，而说颂言：
“我因善友教，来诣天神所，见神处宝座，身量无有边。非是著色相，计有于诸法，劣智浅识人，能知尊境界。世间天及人，无量劫观察，亦不能测度，色相无边故。远离于五蕴，亦不住于处，永断世间疑，显现自在力。不取内外法，无动无所碍，清净智慧眼，见佛神通力。身为正法藏，心是无碍智，既得智光照，复照诸群生。心集无边业，庄严诸世间，了世皆是心，现身等众生。知世悉如梦，一切佛如影，诸法皆如响，令众无所著。为三世众生，念念示现身，而心无所住，十方遍说法。无边诸刹海，佛海众生海，悉在一尘中，此尊解脱力。”
时，善财童子说此偈已，顶礼其足，绕无量匝，殷勤瞻仰，辞退而去。
Prashantarutasagaravati
Then Sudhana, cultivating that enlightening liberation of the night goddess Samantasattvatranojahshri, showing guidance to beings in all worlds, entering into it, becoming absorbed in it, plunging into it, expanding it, spreading it, extending it, mastering it, making it manifest, attaining it, went to the night goddess Prashantarutasagaravati. He paid his respects to her and said, “With the help of spiritual benefactors I am learning the practice of enlightening beings, entering into the practice of enlightening beings, carrying out the practice of enlightening beings; having undertaken the practice of enlightening beings, I want to become thoroughly familiar with omniscience. So please tell me, noble goddess, how an enlightening being is to learn and carry out the practice of enlightening beings.”
The goddess said, “It is good that you seek the ocean of practices of enlightening beings by relying on spiritual benefactors. I have attained an enlightening liberation of supernal manifestations of a moment of consciousness producing floods of immense joy.”
Sudhana said, “What is your activity, your sphere of action, your means of practice, your contemplation? What is the scope of this liberation?”
She said, “I have attained equanimity through purification of the ocean of mind. I have attained indestructible adornment undefiled by the taint of all worldly passion. My mind is unregressing and unswerving from its object. My mind is unshakable, adorned with virtues like a mountain of jewels. My mind is not fixed on anything, not dependent on anything. My mind is intent on serving all beings. My mind is tireless in seeing all buddhas. My desire for the powers of all enlightening beings is pure. My mind dwells in the ocean of mindfulness of the manifestations of great knowledge. I have set out to overcome the sorrows of all beings and am devoted to removing the suffering and sadness of all beings. I have undertaken to stop all beings’ preoccupation with objects of sense. I have undertaken to extinguish beings’ suffering caused by separation from loved ones and contact with the uncongenial. I am intent on stopping all the sufferings of beings that come from delusion arising from their relations to objects. I am a refuge for all fallen beings and am engaged in showing all beings means of emancipation from the miseries of the mundane whirl. I have undertaken to stop all sentient beings’ sadness, lamentation, suffering, depression, and mental disturbance occasioned by birth, old age, and death. I have undertaken to produce the supreme felicity of the enlightened in all beings. I find satisfaction in presenting my services for the happiness of beings in all abodes, and I see to their spiritual protection, and I gradually develop them to omniscience. That is to say, I produce detachment in beings who live in great palaces and mansions, and I remove their various melancholies, and in order to put an end to all attachments, I teach them to realize the intrinsic nature of all things. I teach those who have long-standing ties of affection with their families and relatives in such a way that they may get to meet and associate with buddhas and enlightening beings. Those who are involved with their spouses and children I teach in such a way as to extinguish their craving for mundane enjoyments and so that they will become impartial toward all and will come to have great compassion. Those in the marketplaces I teach in such a way that they will enter into association with the community of sages and get to meet enlightened people. Those who are obsessed with consumer goods I teach in such a way that they acquire transcendent forbearance. Those who take pleasure in music, song, and dance, I teach the way to enjoy spiritual pleasures. Those eagerly desirous of enjoyment of sense objects I teach in such a way that they may arrive at the realm of the enlightened. Those who are filled with anger I teach in such a way as to lead them to transcendent tolerance.
Those who are lazy I teach in such a way as to purify transcendent vigor. Those whose minds are confused I teach to attain the transcendent meditation of those who arrive at Thusness. Those lost in a tangle of views, fallen into the darkness of ignorance, I teach in such a way as to lead them out of the tangle of views and the darkness of ignorance. Those who are stupid I teach in such a way that they may acquire transcendent wisdom. Those attached to the realms of desire, form, or formlessness, I teach in such a way that they may escape from the sufferings of the mundane whirl. Those with low aspirations I teach in such a way that they may fulfill the vow of enlightenment. Those intent on their own benefit I teach in such a way that they may fulfill the vow to bring benefit to all beings. Those with weak wills I teach in such a way that they may perfect the transcendent power of enlightening beings. Those in misery I teach in such a way as to enable them to attain the felicity of omniscience. Those who are sick I teach in such a way that they may develop the reflectionlike bodies characteristic of enlightening beings. Those attached to various pleasures I teach in such a way that they may acquire delight in the practices of enlightening beings. Those who are destitute I teach in such a way that they may obtain the spiritual treasury of enlightening beings. Those who resort to parks and gardens I teach in such a way that they are motivated to seek the way to enlightenment. Those who are on the road I teach in such a way that they set out on the road to omniscience. Those in villages I teach in such a way that they may be emancipated from everything in the realms of desire, form, and formlessness. Those in communities I teach in such a way as to lead them beyond the paths of those who strive for individual salvation and set them on the way to buddhahood. Those in cities I teach in such a way as to reveal the city of the supreme truth. Those in the intermediate directions I teach in such a way that they may attain knowledge of the equality of past, present, and future. Those in the four quarters I teach in such a way that they may realize higher knowledge of all things. Those whose behavior is governed solely by lust I teach to stop their craving for all mundane pleasures by means of contemplation of impurity. Those who act on hatred I teach in such a way that they many enter the ocean of universal love. Those who act on delusion I teach in such a way that they may realize higher knowledge with analytic comprehension of all things. Those who act equally on lust, hatred, and delusion I teach in such a way that they may rise above them through the ocean of means of the undertakings of all vehicles of emancipation. Those who are inclined to enjoyment of evanescent mundane objects I teach in such a way as to lead them away from attachment to transient mundane objects. Those who are touched by all the miseries of the mundane whirl I teach in such a way that they may be unaffected by the woes of life and death. Those who are susceptible to guidance by the enlightened I teach in such a way as to elucidate unborn birth. Those who are attached to physical and mental elements I teach in such a way that they may abide in nonreliance. Those who are cowardly I teach in such a way as to reveal the excellence of the adornments of the path of enlightenment. To those who are conceited I elucidate acceptance of the equality of all things. To those who are prone to deceit and guile I explain the purity of intention of enlightening beings.
“In this way I take care of all sentient beings by giving teaching. Leading them away from all miseries and paths leading to unhappiness, showing them the happiness of human and celestial states, freeing them from the dominion of the realms of desire, form, and formlessness, leading them to omniscience, developing them to maturity by various means, I rejoice, exult, become glad at heart, having achieved manifestation of the ocean of energy of great joy.
“Furthermore, as I observe the oceans of assemblies of enlightening beings in all directions, I generate oceans of energy of various joys in the enlightening beings carrying out various vows, enlightening beings with variously purified bodies, with various auras of light, radiating auras of light beams of infinite colors, illumined by knowledge penetrating oceans of various ways to omniscience, plunged into oceans of various concentrations, manifesting various occult powers, speaking in various languages, variously adorned, plunged into various principles of buddhahood, gone to various lands, seeing various multitudes of buddhas, imbued with oceans of various intellectual capacities, aware of the sphere of knowledge of various liberations of buddhas, encompassing oceans of various knowledges, dwelling in various methods of concentration, freely employing various doctrines, liberations, and disciplines, entering various doors to omniscience, variously adorning the sky of the cosmos, filling the sky with clouds of various supernal manifestations, observing various communities, gathered joyfully in various worlds, gone to various buddha-lands, assembled in various places, sent forth by buddhas, leaving the presence of various buddhas in company with groups of enlightening beings, showering rain from clouds of various adornments, entering into the systems of various buddhas, contemplating the oceans of teachings of various buddhas, plunged into various oceans of knowledge, sitting in the midst of various magnificent arrays. Those enlightening beings, filled with various joys, enter the oceans of assemblies of buddhas, see them, and contemplate them; as they meditate on the infinity of the powers of buddhas, floods of great joy arise in them.
“Furthermore, perceiving the inconceivable purity of the form body of Vairocana Buddha, adorned by the marks of greatness, I experience exalted joy and serenity. Observing his array of lights, vast as the cosmos, moment to moment manifesting an infinitely varied ocean of colors, in each moment of consciousness I experience floods of great joy.
“Also, seeing as many oceans of great beams of light as atoms in infinite buddha-lands emanate from each pore of Vairocana Buddha’s body, each beam of light accompanied by as many oceans of light beams as atoms in infinite buddha-lands, pervading all buddha-universes and extinguishing the suffering of all beings, in each moment of consciousness I experience floods of great joy.
“Also, seeing massive clouds of lights the color of all jewels, as many as atoms in all buddha-lands, emerging from Vairocana’s head moment to moment, pervading all universes, I experience great floods of joy.
“Also, seeing multitudes of various fragrant lights, as numerous as atoms in all buddha-lands, emanating from each pore of Vairocana’s body in each moment of thought, I experience great floods of joy.
“Also, as I observe Vairocana’s body, seeing multitudes of images of Buddha, adorned with the marks of greatness, as numerous as atoms in all buddha-lands, emanating from each of the Buddha’s marks of greatness in each moment of thought, I experience great floods of joy.
“Also, seeing multitudes of mystically projected bodies of Buddha, shining with the eighty embellishments of greatness, as numerous as atoms in all buddha-lands, emanating from each of the Buddha’s physical embellishments in each moment of thought, I experience great floods of joy.
“Also, as I observe Vairocana’s body, seeing multitudes of Buddha’s spiritual manifestations, as numerous as atoms in untold buddha-lands, emanate from each pore in each moment of thought, including manifestations of the Buddha’s first inspiration, purification of the six transcendent ways, and progress through the stages of enlightenment, I experience great floods of joy.
“Also, as I watch Vairocana’s body, seeing multitudes of all kinds of beings, celestial, preternatural, and human, as numerous as atoms in untold buddha-lands, emanating from each of Vairocana’s pores in each moment of thought, along with their characteristic atmospheres of projected auras, going throughout all worlds, appearing to those sentient beings who are suited to being guided by manifestations of such and such particular forms of being, and expounding the Teaching to them, I experience great floods of joy.
“And as I watch Vairocana’s body, seeing multitudes of Brahma gods, as numerous as atoms in untold buddha-lands, emanating from each pore in each moment of thought, along with the miraculous projections of Brahma gods, appearing to sentient beings in all universes who are suited to being guided by manifestations in the form of Brahma gods and expounding the Teaching to them with the voice of Brahma, in each moment of awareness I experience great floods of joy of cosmic dimensions concomitant with all-knowledge.
“And so I attain what I have never attained before, understand what I have never understood before, penetrate what I have never penetrated before, pervade what I have never pervaded before, see what I have never seen before, and hear what I have never heard before. Why? All things are to be completely known by the nature of things as being of one characteristic at all times, while yet manifest in an endless variety as all things.
“This is the range of the ocean of means of the enlightening liberation of supernal manifestations of a moment of thought producing immense floods of joy. This liberation is infinite because it goes into the ocean of principles of the cosmos. This liberation is inexhaustible because it is inseparable from the determination for omniscience. This liberation is endless because it is perceived by the eye of enlightening beings. This liberation is peerless, because it pervades the total cosmos. This liberation is all-sided, because it encompasses all miracles in a single object. This liberation is unfailing, because of practicing the nonduality of all bodies of reality. This liberation is unborn, because its practice is like magic. This liberation is like a reflection, because it arises as a reflection of the vow for omniscience. This liberation is like an emanation, because it emanates the practices of enlightening beings. This liberation is like earth, because it is the refuge of all sentient beings. This liberation is like water, because it rains great compassion on all sentient beings. This liberation is like fire, because it ends the cravings of all sentient beings. This liberation is like wind, because it directs all sentient beings to omniscience. This liberation is like the ocean, because it is a repository of ornaments of virtues for all sentient beings. This liberation is like the polar mountain, because it rises out of the ocean of jewels of knowledge of all things. This liberation is like the sky, being the space in which the miracles of the buddhas of past, present, and future take place. This liberation is like a great cloud, showering the rain of the cloud of the Teaching on all sentient beings. This liberation is like the sun, dispelling the darkness of nescience of all sentient beings. This liberation is like the moon, imbued with an ocean of goodness and knowledge. This liberation is like arrival at Thusness, reaching everywhere. This liberation is like one’s own reflection, being produced by rightness of action. This liberation is like an echo, thundering the voice of all truths in accord with inclinations. This liberation is like a reflection, communicating to all sentient beings according to their mentalities. This liberation is like a great tree, flowering with the miracles of all buddhas. This liberation is like diamond, its nature unbreakable. This liberation is like a wish-fulfilling jewel, accomplishing an endless variety of miracles. This liberation is like a flawless jewel, showing the miracles of the buddhas of past, present, and future without interference. This liberation is like a jewel of happiness, equally producing the voice of the teachings of all buddhas. This liberation is illustrated by countless such similes.”
Then Sudhana asked the night goddess, “How did you manage to attain such a liberation?” She replied, “There are ten great provisions of enlightening beings, great accomplishments, great encompassing practices, great illuminations, great manifestations of power, great good fortunes, great heritages, great capacities, great powers, by the practice of which enlightening beings attain this liberation. What are the ten? Enlightening beings’ great encompassing practice of giving, devoted to satisfying all sentient beings according to their wishes; enlightening beings’ great encompassing practice of appropriate conduct, devoted to embodying the virtues of all buddhas; enlightening beings’ great encompassing practice of forbearance, devoted to contemplating the nature of all things; enlightening beings’ great encompassing practice of vigor, devoted to undertaking the attainment of omniscience without turning back; enlightening beings’ great encompassing practice of meditation, devoted to extinguishing the fire of afflictions of all sentient beings; enlightening beings’ great encompassing practice of wisdom, devoted to higher knowledge of all things; enlightening beings’ great encompassing practice of skill in means, devoted to guiding all sentient beings to perfection; enlightening beings’ great encompassing practice of vows, going to all lands to go into the practice of enlightening beings for all time in all lands; enlightening beings’ great encompassing practice of power, going to all universes to ceaselessly manifest realization of enlightenment in each instant in all lands; enlightening beings’ great encompassing practice of knowledge, intent upon the powers of all buddha-lands in those oceans of structures of all realms of reality. And in each of those buddha-lands I see Vairocana Buddha at the pinnacle of enlightenment manifesting the miracle of perfect enlightenment in each moment of consciousness, pervading the oceans of structures of all reality realms with each miraculous display of enlightenment. I also perceive myself in the presence of each of those buddhas and listen to what the buddhas in those worlds teach. And as multitudes of emanations of all those buddhas come forth from all their pores, proclaiming myriad teachings and showing various miracles, and turn the wheel of teaching in all realms by mastery of sentient beings’ minds, using various ideas, I remember, apply, and contemplate it all. I pick it up by mental command, able to swiftly grasp all meanings and expressions, clarify it by wisdom penetrating the inner sanctum of purity of all realities, follow its course by higher knowledge investigating the ocean of all realities, encompass it by awareness as vast as past, present, and future, balance it by wisdom conforming to the equality of those who arrive at Thusness. I carry out all the principles of the Teaching, I bring forth multitudes of scriptures from all the clouds of teaching, I arrange oceans of doctrines in all the multitudes of scriptures, I gather cycles of doctrine in all the oceans of doctrines, I find oceanic floods of spiritual joy in all the waves of doctrine, I produce momentum in attainment of the stages of enlightenment in all the oceans of spiritual joy, I produce momentum in attainment of oceans of concentration in the momentum through all the stages, I attain oceans of visions of buddhas in all the multitudes of oceans of concentration, I attain oceans of awareness in all the oceans of visions of buddhas, I order the stages of knowledges of past, present, and future in all the oceans of awareness; by concentration on pervading the endlessly variegated ocean of realms, by concentration on comprehending the ocean of past practices of infinite buddhas, by concentration on the range of knowledge of the ocean of past efforts of infinite buddhas, by concentration on attainment of the light of knowledge of infinite buddhas, by concentration on perception of the purity of conduct of infinite buddhas, by concentration on perfection of the stage of forbearance of infinite buddhas, by concentration on attainment of the scope of knowledge of the mighty effort increasing the great force of energy of infinite buddhas, by concentration on attainment of perception of the efforts to purify the ocean of contemplative attainments of the meditations of infinite buddhas, by concentration on the perception of the purity of the ocean of means of consummation of transcendent wisdom of infinite buddhas, by concentrating on penetrating the ocean of ways of consummation of transcendent skill in means of infinite buddhas, by concentration on comprehending the ocean of ways of consummation of transcendental vows of infinite buddhas, by concentration on attainment of knowledge of increasing and perpetuating the good and wise transcendent power of infinite buddhas, by concentration on attainment of contemplation of the ocean of principles of the perfect knowledge of infinite Buddhas, by concentration on attainment of the scope of knowledge of infinite buddhas’s past progress through the stages of enlightening beings, by concentration on infinite buddhas’ past entry into the spheres of the stages of enlightening beings, by concentration on infinite buddhas’ abiding in the stages of enlightening beings, by concentration on infinite buddhas’ perfection of the stages of enlightening, by concentration on contemplation of the ocean of knowledge of infinite buddhas, by concentration on attaining manifestation of the knowledge of infinite buddhas, by concentration on communication of all meetings and association with past buddhas on the part of infinite buddhas when they were enlightening beings, by concentration on attainment of the scope of knowledge of infinite buddhas’ productions of bodies going throughout all lands in the past when they were enlightening beings, by concentration on infinite buddhas’ extension of their past enlightening practices throughout all universes, by concentration on the manifestation of infinite buddhas’ past practices as enlightening beings using various methods to develop and guide all sentient beings, by concentration of infinite buddhas’ pervasion of all realms with their light, by concentration on infinite buddhas’ demonstration of miracles to sentient beings, by concentration on the scope of knowledge of infinite buddhas’ ascent through the stages of enlightenment, by concentration on attainment of the scope of knowledge of the miracle of perfect enlightenment of infinite buddhas, by concentration on receiving and holding all the doctrines preached by infinite buddhas, by concentration on attainment of knowledge of the oceans of marks of distinction manifested by infinite buddhas, by concentration on awareness of infinite buddhas’ oceans of embodiments representing practices, by concentration on attaining the scope of knowledge of the vast realm of infinite buddhas, in every moment of thought I comprehend everything about those buddhas from their first determination to the cessation of their true teaching.
“If you ask also how long ago I attained this enlightening liberation of supernal manifestations in a moment of thought producing great floods of joy, when I was an enlightenment tree goddess named Exemplary Light Serving As a Beacon of Good in the world Pure Golden Radiance as many eons ago as atoms in a buddha-land, I first aspired to enlightenment on hearing the teaching of the buddha Unremitting Voice of the Reality Realm, and after having carried out the practice of enlightening beings for as many eons as atoms in a buddha-land, I was born in this world and propitiated the buddhas of the eon of Virtue from Krakucchanda to Shakyamuni. And I will propitiate and honor all the buddhas yet to come, in this world and in all worlds. Even now that world of Pure Golden Radiance still exists, and the lineage of the buddhas there is unbroken. So you should apply yourself to this doctrine with the great strength of enlightening being.”
Then the goddess further explained her liberation to Sudhana in verse:
Listen to me tell, O Sudhana,
How I attained this pure liberation.
Hearing this and generating the power of joy,
Enter this way of liberation.
I practiced for many eons past
And purified my mind;
Generating great momentum of zealous application,
I came into the presence of the citadel of omniscience.
Hearing of the buddhas, supreme in all times,
And developing great faith in them,
I served them and their retinues for hundreds of eons
With all that is pleasing.
Seeing the buddhas of the past,
I honored them for the benefit of all beings;
And I heard their incomparable teaching,
Generating immense power of joy.
I always paid respect to my parents and elders,
Taking pleasure in their welfare;
I served them and honored them,
While entering this liberation.
Many people who were old, infirm, poor,
Handicapped, suffering, helpless,
I made happy, rich, and protected,
Over hundreds of lifetimes.
In my past practice I rescued those
In the sea of existence from various perils—
From the perils of kings and robbers,
Fire and water, wild beasts and enemies.
I saved those always burning with afflictions in the world,
Made that way by impure deeds,
In dangerous straits in the mundane whirl,
Born in the paths of existence.
The terrors of the calamities in the woeful states of misery
Are harsh and violent, continuous and manifold;
The terrors of birth, old age, death and sickness in the world
I put an end to entirely.
Stilling the intense pains of the mundane world,
Producing all happiness in sentient beings,
Producing the ultimate bliss of the enlightened,
For endless eons—this is my vow.
“I only know this enlightening liberation of supernal manifestations in a moment of thought producing vast floods of joy—how can I know the practice or tell the virtues of the enlightening beings who have plunged into the ocean of all principles of the cosmos of reality, who are freed from all internal and external suffering, who know all eons are in the thoughts, who are versed in the knowledge of the becoming and dissolution of all worlds?
“At this same enlightenment site, in the circle of Vairocana Buddha, is a night goddess named Sarvanagararakshasambhavatejahshri—go ask her how an enlightening being is to learn and carry out the practice of enlightening beings.”
Then Sudhana spoke these verses to the night goddess Prashantarutasagaravati:
Instructed by a spiritual benefactor,
I came to you, O goddess;
I see you sitting on your seat
Of infinite height.
Those whose minds are on appearances,
Who cling to existence or conceptualize being,
And the low-minded with false views,
Cannot know this realm of yours.
No worldly or celestial beings can know
The features of your appearance and form,
Even if they look for endless eons—
So endless is the sight of your form.
You are free from dependence on the body-mind clusters,
And you do not rest on the sense media either;
Gone beyond the world and transcended desire,
You appear in the world, transforming.
You have attained immovability, faultless and unattached,
You have clarified the eye of higher knowledge;
In every atom you see as many buddhas as all atoms
Magically transforming.
Your body contains the body of truth,
Your mind is made of knowledge, unhindered.
Illumined by universal light,
You produce endless light in the world.
You produce endless deeds from the mind,
So all worlds are adorned by your deeds;
Knowing that worlds are mental in nature,
Your manifest yourself in bodies
Equal to beings.
Knowing this world is like a dream
And all buddhas are like reflections
And all phenomena like echoes,
You live in the world without clinging to anything.
In each moment you show yourself
To the beings of past, present, and future,
Yet there is no inclination to dualism in your mind,
And thus do you expound the Teaching in all realms.
The oceans of beings are as infinite
As the endless oceans of atoms,
And infinite too are the oceans of Buddha—
All are the sphere of your practice of liberation.
Then Sudhana paid his respects to the night goddess and left her.
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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