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。
正趣菩萨本是东方妙藏世界普胜生佛的胁侍。妙藏世界是一个美好的世界。有奇妙的花，有奇妙的果，有奇妙的香，还有奇妙的光。那里的光不是日光月光，不是自然的光，而是众生的业力发光。菩萨发金光。罗汉发红光，善业发赤光或白光，恶业就发墨光或蓝光。又凭业力大小，光有强弱，就凭自己发的光，照亮自己的作业。更奇妙的是这些光能依你的心识活动而转变，藏在你的第八识内。心识想著善恶，光就显示善恶不同的光，凭这一光，人们不敢有所妄为，更不敢妄想。所以那里的众生，都向乐好善，没有尔虞我诈，都互助互爱。
有一天普胜生佛正在为众说法，众位正坐静听，正趣菩萨头上发结忽然颤动，知他方世界有圣人说法，普胜生佛对正趣菩萨说： “你身根有异像，并与娑婆世界有因缘，快去罢。”正趣菩萨静观思维，用慧眼观察到观自在菩萨正在说法，而且有善根深厚的弟子需要他协助，运用他的速疾三昧，刹那就到观自在菩萨面前。
观自在菩萨将善参引给正趣菩萨。善财当即伏下地，稽首道：“菩萨，我已发菩提心，净化世间，造福人间，但不知修菩萨行？请菩萨慈悲教诲。”
正趣菩萨说：“善男子，世间上的事很难理解，也很难做到。哪怕你有大智大彗也难理解，也难做到。只有勇猛精进，无怯退、无懈怠的大菩萨众才能理解，才能办到。”
善财说：“圣者，我承佛力，承菩萨力，能信、能受、能奉行。请菩萨教诲。”
正趣菩萨说：“善男子，我从东方妙藏世界普胜生佛那儿来，于一刹那，经过无量佛土来到此世界。知道这世界众生贤愚不等，需具大慈大悲心，平等心，无住心，无著心调伏其心，才能使他们解脱苦难。”
善财问：“什么叫无住心？”
正趣菩萨说：“譬如你布施物与人，不能有我施物给别人的想法，这就是其心无住于布施，也不住于法，因缘所生故，这就是无住心。”
善财问：“什么是无著心呢？”
正趣菩萨说：“既不执著施，也不执著物，更不执著功德，心无此念，故名无著心。”
善财问：“这对造福人间有什么关系呢？”
正趣菩萨道：“人人都有这种心，世间也就净化，人间也就幸福。”
善财问：“什么是调伏其心？调伏的是什么心？”正趣菩萨反问善财道：“你知我在想什么？”善财道：“不知道。”菩萨道： “你的心里为什么有棵大树？收回来吧。”善财此时正在想菩提树下说法的佛，未及回答。菩萨又说：“不要把我装在你肚子里。”善财因菩萨识透想佛的心，转过来想正趣菩萨，又被识透。菩萨又说：“还不放下！”善财顿时万念俱寂而入正定，赤裸裸，空条条，混混然一无所有，一无所著。菩萨道：“这就是调伏其心，你还需到堕罗钵底城去求大天神的指教。”
这时，善财真是一丝不挂，飘飘然往堕罗钵底城走去。
尔时，善财童子敬承其教，遽即往诣彼菩萨所，顶礼其足，合掌而立，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？我闻圣者善能教诲，愿为我说！”
正趣菩萨言：“善男子！我得菩萨解脱，名：普门速疾行。”
善财言：“圣者！于何佛所得此法门？所从来刹，去此几何？发来久如？”
告言：“善男子！此事难知，一切世间天、人、阿修罗、沙门、婆罗门等所不能了；唯勇猛精进无退无怯诸菩萨众，已为一切善友所摄、诸佛所念，善根具足，志乐清净，得菩萨根，有智慧眼，能闻能持，能解能说。”
善财言：“圣者！我承佛神力、善知识力，能信能受，愿为我说！”
正趣菩萨言：
“善男子！我从东方妙藏世界普胜生佛所而来此土，于彼佛所得此法门，从彼发来已经不可说不可说佛刹微尘数劫，一一念中举不可说不可说佛刹微尘数步，一一步过不可说不可说世界微尘数佛刹。一一佛刹，我皆遍入，至其佛所，以妙供具而为供养；此诸供具，皆是无上心所成，无作法所印，诸如来所忍，诸菩萨所叹。善男子！我又普见彼世界中一切众生，悉知其心，悉知其根，随其欲解，现身说法，或放光明，或施财宝，种种方便，教化调伏，无有休息。如从东方，南、西、北方，四维、上、下，亦复如是。
“善男子！我唯得此菩萨普疾行解脱，能疾周遍到一切处。如诸菩萨摩诃萨，普于十方无所不至，智慧境界等无差别，善布其身悉遍法界，至一切道，入一切刹，知一切法，到一切世，平等演说一切法门，同时照耀一切众生，于诸佛所不生分别，于一切处无有障碍；而我云何能知能说彼功德行？
“善男子！于此南方有城，名：堕罗钵底；其中有神，名曰：大天。汝诣彼问：菩萨云何学菩萨行、修菩萨道？”
时，善财童子顶礼其足，绕无数匝，殷勤瞻仰，辞退而去。
Ananyagamin
Then Sudhana, with Avalokiteshvara’s verse of knowledge in mind, had not seen enough of Avalokiteshvara but obeyed his words and went to the enlightening being Ananyagamin. Paying his respects, Sudhana 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 an enlightening being is to learn and carry out the practice of enlightening beings.”
Ananyagamin said, “I have attained an enlightening liberation ‘speeding forth in all directions.’”
Sudhana asked, “What buddha did you learn it from? How far away is that buddha’s world, and when did you leave that world?”
Ananyagamin said, “This point is hard for celestial, human, and titanic beings, for monks and priests, to know, being the power of an enlightening being, the unregressing energy of an enlightening being, the accomplishment of the energy of an enlightening being. It cannot be heard or retained or believed in or comprehended by those who are not under the tutelage of spiritual benefactors, who are not under the attention of buddhas, who have no accumulated roots of goodness, who have not purified their intentions, who have not attained the faculties of enlightening beings, who do not have the eye of wisdom.”
Sudhana said, “Please tell me, noble one—I will believe, I will have faith, by the empowerment of buddhas and the assistance of spiritual benefactors.”
Ananyagamin said, “I come from the buddha-land of a buddha named Born of Universal Light in a world to the east called Full of Light. I attained the enlightening liberation ‘speeding forth in all directions’ at the feet of that buddha. As many eons as atoms in untold buddha-lands have passed since I left that world Full of Light. With each thought I take as many steps as atoms in untold buddha-lands, and with each step I pass as many buddha-lands as atoms in untold buddha-lands, in all of which are buddhas. I go to that has no formation, approved by the buddhas, pleasing to all enlightening beings. I also observe the oceans of sentient beings in all the worlds, penetrate their minds, discern their faculties, and appear to them bodily in accord with their inclinations and interests, speak of the Teaching, radiate auras of light, and provide them with various material necessities. I adapt my form for them, ceaselessly striving to guide them to perfection. And just as I proceed in the east, so do I also proceed in the south, west, north, northeast, southeast, southwest, northwest, the nadir and the zenith.
“I only know this enlightening liberation speeding in all directions. How can I know the practice or tell of the virtue of the enlightening beings who go everywhere, who face in all directions, who are in the realm of unfragmented knowledge, whose bodies are distributed evenly throughout all universes, who adapt their action to all sentient beings according to the inclinations and interests of those beings, whose bodies pervade all lands, who act in accord with the way things really are, who of all beings, who do not have arbitrary notions of buddhahood, who go along all paths without attachment or obstruction, who stand on the path of nonreliance?
“South of here is a city called Dvaravati, where the celestial Mahadeva lives. Go ask him how to learn and carry out the practice of enlightening beings.”
So Sudhana paid his respects to the enlightening being Ananyagamin and went on.
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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