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。
善财离开大塔庙，不分日日夜夜，走了若干平地，翻过无数高山，来到胜乐国界。
胜乐国，若顾名思义，应是乐中之乐。其实不然，那山，如利剑高插云霄；那水，哗啦啦奔腾咆哮；那人，一个个丹眉杏眼；那地，赤灼灼如火焚烧。看不见绿油油的田野，听不见莺歌燕语，嗅不到稻麦禾香。善财走著走著，汗流浃背，口乾舌燥，十分难受。想起那柳暗花明人流拥挤的福城故乡，不免掉下几滴热泪。但是想到文殊师利童子的教诲：“按德云比丘说的去办，就能解脱众生苦难。”又想到那石碑上刻的“尊重吾师向南去，百城烟雨渺无穷”。他们对我那么尊重，寄托那么大的期望。我已发菩提心，虽然前去的路途还远，遇事还多。但是为了淨化世间，利乐有情，应该精进勇猛地向南行。这才开始，怎能退缩呢？于是打起精神，鼓足勇气，问过好多好多的人，走过好多好多坎坷不平的路，忍受了好多腰酸腿疼的苦，才来到了妙峰山下。看到那巍峨雄伟的山，峰插云霄，悬岩绝壁，要想攀登，谈何容易？比上青天还难。
善财并非等閒之辈，他已发菩提心，要加入文殊师利的行列，有捨己为人，净化人间的雄心。一步步往上爬，到处寻找，哪裡有德云比丘的踪迹呢？连房子也没有，更没有一个人。可是他并不灰心，爬悬岩，过涧溪，竟找了七日七夜。最后在一个石壁上发现一首墨蹟未乾的诗。曰：
德云常在妙高峰，行绕山头无定踪。
七日既云寻不见，一朝何故却相逢。
发心住处师缘合，普见门中佛境容。
回首夕阳坡下望，白云青帐万千重。
善财读罢，心生欢喜，德云比丘定在眼前。他四处张望，不见人影。又穿石洞，爬悬岩，东走西串，还是没有人影。他想：“这诗墨蹟未乾，他又藏在哪裡呢？”但他还是不灰心，不休息，继续寻找。凡是可以容人的地方都看过，还是没有人。善财累了，想在石上歇一会。可是看看日落西山，天色已晚。又想到诗上说的“德云常在妙高峰，行绕山头无定踪”，但没有踪迹，怎能找到呢？善财埋头寻思，不得其解。抬头一望，对面山顶上却站著一个人。善财急忙跨过小溪，爬上山头，上前虔诚顶礼说道：“善知识，我已发菩提心，决心作造福人间的事，首先解除众生苦难，文殊师利教导我前来请教，愿慈悲怜悯开示于我。”
德云比丘并不看他，两眼平视前方，话音祥和地答道：“善哉！来者。我在这山顶住了四百万年，听说哪裡有佛出世我就去礼拜。哪裡有善知识我就去参拜请教。不管路有多远，我都去参拜请教。若得到半句对人有益的话，我都牢记在心裡。参拜的善知识多，得到不同常人的快乐。善知识是我们的依止，是照亮的明灯，是航海的灯塔。没有善知识的指导，如黑暗中赛跑，不掉进深渊，就落入苦海。因此我不知疲倦的到处参访，几百万年如一日。我只有知道这些了。你已发菩提心，加入文殊师利行列，免除众生苦难，还要从此南行到海门国，那裡有一个海云比丘，他可以告诉你。”
德云比丘说完不见了。善财想：“他几百万年如一日，都是参拜善知识。我才寻七日七夜，这算得了什麽呢？一定要像他那样，只要有善知识，就不知疲倦去参访。哪怕只有半句对人有益的话，也要铭记心中。”
眼看暮色已降，大地一片黑暗，善财就在石岩脚下过了一夜。
第二天一早，善财起来，看见南方一片绿色，大地变得朝气蓬勃，气象万千，不象前几日憔悴、沉寂。善财心情舒畅，急往南方还没过进发。
辞退南行，向胜乐国，登妙峰山，于其山上东、西、南、北、四维、上、下观察求觅，渴仰欲见德云比丘。经于七日，见彼比丘在别山上徐步经行。见已往诣，顶礼其足，右绕三匝，于前而住，作如是言：「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？云何修菩萨行？乃至应云何于普贤行疾得圆满？我闻圣者善能诱诲，唯愿垂慈，为我宣说：云何菩萨而得成就阿耨多罗三藐三菩提？」
时，德云比丘告善财言：
「善哉善哉！善男子！汝已能发阿耨多罗三藐三菩提心，复能请问诸菩萨行。如是之事，难中之难。所谓：求菩萨行，求菩萨境界，求菩萨出离道，求菩萨清净道，求菩萨清净广大心，求菩萨成就神通，求菩萨示现解脱门，求菩萨示现世间所作业，求菩萨随顺众生心，求菩萨生死涅槃门，求菩萨观察有为、无为心无所著。
「善男子！我得自在决定解力，信眼清净，智光照曜，普观境界，离一切障，善巧观察，普眼明彻，具清净行，往诣十方一切国土，恭敬供养一切诸佛，常念一切诸佛如来，总持一切诸佛正法，常见一切十方诸佛。所谓：见于东方一佛、二佛、十佛、百佛、千佛、百千佛、亿佛、百亿佛、千亿佛、百千亿佛、那由他亿佛、百那由他亿佛、千那由他亿佛、百千那由他亿佛，乃至见无数、无量、无边、无等、不可数、不可称、不可思、不可量、不可说、不可说不可说佛，乃至见阎浮提微尘数佛、四天下微尘数佛、千世界微尘数佛、二千世界微尘数佛、三千世界微尘数佛、佛刹微尘数佛，乃至不可说不可说佛刹微尘数佛；如东方，南、西、北方，四维、上、下，亦复如是。一一方中所有诸佛，种种色相、种种形貌、种种神通、种种游戏、种种众会庄严道场、种种光明无边照耀、种种国土、种种寿命，随诸众生种种心乐，示现种种成正觉门，于大众中而师子吼。
「善男子！我唯得此忆念一切诸佛境界智慧光明普见法门，岂能了知诸大菩萨无边智慧清净行门？所谓：智光普照念佛门，常见一切诸佛国土种种宫殿悉严净故；令一切众生念佛门，随诸众生心之所乐，皆令见佛得清净故；令安住力念佛门，令入如来十力中故；令安住法念佛门，见无量佛，听闻法故；照耀诸方念佛门，悉见一切诸世界中等无差别诸佛海故；入不可见处念佛门，悉见一切微细境中诸佛自在神通事故；住于诸劫念佛门，一切劫中常见如来诸所施为无暂舍故；住一切时念佛门，于一切时常见如来，亲近同住不舍离故；住一切刹念佛门，一切国土咸见佛身超过一切无与等故；住一切世念佛门，随于自心之所欲乐普见三世诸如来故；住一切境念佛门，普于一切诸境界中见诸如来次第现故；住寂灭念佛门，于一念中见一切刹一切诸佛示涅槃故；住远离念佛门，于一念中见一切佛从其所住而出去故；住广大念佛门，心常观察一一佛身充遍一切诸法界故；住微细念佛门，于一毛端有不可说如来出现，悉至其所而承事故；住庄严念佛门，于一念中见一切刹皆有诸佛成等正觉现神变故；住能事念佛门，见一切佛出现世间放智慧光转法轮故；住自在心念佛门，知随自心所有欲乐，一切诸佛现其像故；住自业念佛门，知随众生所积集业，现其影像令觉悟故；住神变念佛门，见佛所坐广大莲华周遍法界而开敷故；住虚空念佛门，观察如来所有身云庄严法界、虚空界故。而我云何能知能说彼功德行？
「善男子！南方有国，名曰：海门；彼有比丘，名为：海云。汝往彼问：菩萨云何学菩萨行、修菩萨道？海云比丘能分别说发起广大善根因缘。善男子！海云比丘当令汝入广大助道位，当令汝生广大善根力，当为汝说发菩提心因，当令汝生广大乘光明，当令汝修广大波罗蜜，当令汝入广大诸行海，当令汝满广大誓愿轮，当令汝净广大庄严门，当令汝生广大慈悲力。」
时，善财童子礼德云比丘足，右绕观察，辞退而去。
Meghashri
Then Sudhana proceeded by stages to the country of Ramavaranta. Having reached Ramavaranta, reflecting on and tasting the mentally pleasing enjoyments based on higher action born of past roots of goodness, he went to Mount Sugriva, climbed the mountain, and looked in every direction for the monk Meghashri. Finally, after seven days, he saw the monk walking on the plateau of another peak. He went to Meghashri, paid his respects, and said, “O noble one, I have determined to seek supreme enlightenment, but I do not know how an enlightening being should learn the conduct of enlightening beings, or how one should accomplish it, or how to begin the practice of enlightening beings, how to carry it out, fulfill it, purify it, comprehend it, realize it, follow it, keep to it, and expand it, or how an enlightening being is to fulfill the sphere of universally good action. I hear that you give instruction for enlightening beings, so please tell me how enlightening beings proceed to supreme perfect enlightenment.”
The monk Meghashri replied to Sudhana, “It is good that you ask about the practice of enlightening beings, having set your mind on supreme perfect enlightenment. It is difficult, most difficult, to seek the practice of enlightening beings, to seek the sphere of enlightening beings, to seek the purification of emancipation of enlightening beings, to seek the purification of the path of enlightening beings, to seek the far-ranging purification of the conduct of enlightening beings, to seek the purification of the accomplishment of mystic knowledge of enlightening beings, to show the liberation of enlightening beings, to show enlightening beings’ exercise of compassion for the world, to oblige people according to their mentalities in the manner of enlightening beings, to show enlightening beings’ mundane and transcendental faces, to seek the thought and action of enlightening beings undefiled by the ills and fears of the created and the uncreated.
Son, by virtue of mastery of the power of devotion, purity of the eye of perceptive faith, illumination of the light of knowledge without aversion, purity of the universal eye looking in all directions with unobstructed universal perspective and unobstructed vision skillfully observing, skillfulness in obeisance, bowing in all directions in a state of physical purity, and the power of memory command perfectly holding the masses of teachings of all buddhas, I see the buddhas in all the lands of the ten directions. That is, in the east I see one buddha, two buddhas, three buddhas, a hundred buddhas, a thousand buddhas, a hundred thousand buddhas, a million buddhas, a hundred million buddhas, a billion buddhas, a hundred billion buddhas, a quintillion buddhas—I see incalculable, immeasurable, uncountable, inconceivable, incomparable, incomprehensible, unlimited, ungraspable, inestimable, unutterable numbers of buddhas. I see as many buddhas as atoms in this continent; I see as many buddhas as atoms in the land masses of the four continents; I see as many buddhas as atoms in thousand-world, million-world, and billion-world buddha-lands; I see as many buddhas as atoms in ten buddha-lands; I see as many buddhas as atoms in a hundred buddha-lands; I see as many buddhas as atoms in a thousand buddha-lands; I see as many buddhas as atoms in a hundred thousand buddha-lands; I see as many buddhas as atoms in a million buddha-lands; I see as many buddhas as atoms in a hundred million buddha-lands; I see as many buddhas as atoms in a billion buddha-lands; I see as many buddhas as atoms in a hundred billion buddha-lands; I see as many buddhas as atoms in a quintillion buddha-lands; I see as many buddhas as atoms in untold numbers of buddha-lands. As in the east, in the same way I see untold buddhas in all the other directions as well; looking in each direction, I see buddhas with various appearances, I see buddhas with various forms, various transfigurations, various exercises of power, various congregations, radiating light in networks of rays of many colors, with various arrays of states of purity in their buddha-lands, various life spans, showing magical projections of various ways of purification of enlightenment to beings according to their mentalities, roaring the mighty lion roar of buddhas.
“Son, from this universal light in which is concentrated the information of all sense objects, I have attained mindfulness of the buddhas: but how can I know the practice, or tell of the virtues, of the enlightening beings who have purified the sphere of endless knowledge, who have attained the means of mindfulness of buddhas in the sphere of universal illumination, by seeing right before their eyes the pure arrays of abodes in all buddha-lands in the spheres of all buddhas; who have attained the means of mindfulness of buddhas in which the ten powers are developed, by following the infinite ten powers of the enlightened; who have attained the means of mindfulness of buddhas in which the truth is displayed, by observation of the clouds of bodies of all buddhas as sources from which the truth is heard; who have attained the means of mindfulness of buddhas which is the seed of illumination of all realms, by plunging into the undivided ocean of buddhas in all oceans of realms; who have attained the means of mindfulness of buddhas throughout the ten directions, by comprehending the majesty of projections of all buddhas in all microcosms; who have attained the means of mindfulness of buddhas in all ages, by communication of the inseparable vision of Buddha in all ages; who have attained the means of mindfulness of buddhas in all times, by seeing buddhas according to the time in all times and living with them inseparably; who have attained the means of mindfulness of buddhas in all fields, by communication of the vision of the transcendent, unsurpassed body of buddhas in all buddha-fields; who have attained the means of mindfulness of buddhas in all sense objects, by communication of vision of successive emergence of buddhas in all objects; who have attained the means of mindfulness of buddhas by which peace is developed, through revelation of the ultimate extinction of all buddhas in all worlds in a single instant; who have attained the means of mindfulness of buddhas by which detachment is developed, by revelation of all buddhas going forth from all abodes in one day; who have attained the means of mindfulness of buddhas in the past, by revelation of the bodies of buddhas, each buddha sitting cross-legged filling the cosmos; who have attained the means of mindfulness of buddhas in the minute, by entering into the service of untold buddhas appearing in a single point; who have attained the means of mindfulness of buddhas in supernal manifestations, by communication of visions of mystical displays of attainment of enlightenment in all worlds in one instant; who have attained the means of mindfulness of buddhas in religious actions, by attainment of the illumination of knowledge of the miracle of all buddhas coming forth and teaching; who have attained the means of projected mindfulness of buddhas, by apprehending appearances of all buddhas seen as they wish; who have attained the means of mindfulness of buddhas in deeds, by showing reflected images according to the deeds that all beings have done; who have attained the means of mindfulness of buddhas in mystic projections, by means of the ubiquitous manifestation of visions of tremendous projections of buddhas on lotus blossoms blooming in all phenomenal and noumenal realms; who have attained the means of mindfulness of buddhas in space, by vision of the space of the cosmos adorned by clouds of images of buddhas?
“Go, son—south of here is a place called Sagaramukha, where there lives a monk named Sagaramegha. Go to him and ask him how an enlightening being is to learn and accomplish the conduct of enlightening beings. He will reveal to you a spiritual benefactor; he will introduce you into the cause of accumulation of roots of goodness; he will get you to develop the vast ground of provisions for enlightenment; he will tell you of the immense, intense power of roots of goodness; he will inform you of the great cause of preparation of the determination for enlightenment; he will establish in you the great cause of the illumination of the vehicle of universal salvation; he will cause you to develop the great power of the set of transcendent ways; he will get you to purify extensive means of entry into the ocean of religious practice; he will get you to purify the vast sphere of vows; he will get you to develop extensive systems of all-sided emancipation; he will get you to develop the immense power of compassion.”
Then Sudhana paid his respects to the monk Meghashri and left.
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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