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。
补怛洛迦，是一个海中岛屿，白花盛开，竹树成荫，秀峰幽谷，泉流常映，一派天然美景，好似人间仙境。善财来此，只管游山观水信步东游西串。到了西面岩谷中，树木蓊然，香草柔软，紫竹成林，山花艳丽。观自在菩萨坐紫竹林中的金刚石座上，众多菩萨围绕，亦坐金刚宝石座，听说妙法。
善财挤到观自在菩萨座前，右绕数匝，顶礼合掌道：“观自在菩萨摩诃萨，我已发菩提心，欲庄严国土造福人间。不知如何行，特来参拜祈菩萨教诲。”
观自在菩萨道：“善男子，你远道而来，发心广大，求善知识精进勇猛，在童子中不可多得。既来了，可在诸大菩萨面前多受教益。”
善财答道：“自文殊师利开导以来，行走几年，参拜了二十多位善知识者，我皆一一虔诚受教，未曾稍懈。今来菩萨处，愿哀愍于我，助我道缘，开我慧眼，当如何行之？”
菩萨答道：“我以大悲心，平等化度一切众生，相续不断。不管众生好坏，听话不听话，高上卑下，我都以同样悲心化度。不过要用不同的方法。贪心重的，示现所贪之不净。嗔心重的，令其学慈悲观，或因贫穷而给以布施，或自负者给以爱语，或图利者给以利乐，或对陌生人予以同事。以各不同根性，示现各不同的因缘。又有以各所好，示现各所乐。”
正说话间，一个怪物从天而降，毛发竖立，眼入铜铃，头如斗大，颈如细丝，肚如鼓大，全身只有皮包骨。降在观自在菩萨面前，双手将桌上供品抓进口中，口中忽然起火。观自在菩萨一刹那变成面如蓝靛，红发上竖，眼似电光，口如血盆，齿如利剑，将怪物吞入口中，片刻吐于地上。用手将桌上瓶内净水，洒在怪物身上。再将供品置怪物口中，怪物咽下供品，叩头而去。菩萨又恢复原样。
善财从未见过如此怪事，问菩萨道：“此乃何怪物？如此凶恶！”
菩萨道：“这是恶鬼，饥火焦炭，来求解脱。我必须现鬼王身，施以甘露，免去饥渴之苦。”
菩萨起坐，带著善财沿山向海边走去，教给善财具大慈大悲心，如何以慈悲心利益有情的道理。忽见海边船舶处，两男追逐一女，女人逃避不及被捉进船舱。菩萨知其必遭凌辱之苦，当即化作女身，立于船头。两男见一美女不请而至，好不欢喜，同来拥抱。菩萨一动也不动，两个男人也不能动。菩萨将他俩摄到岸上，问道：“你们喜欢美人吗？”两人惊惧不成声地答道：“嘻，嘻……”菩萨又问：“你喜欢我吗？”二人不敢吭声，望著菩萨求饶。菩萨用温柔的口气说：“你有母亲也是女人，你有姐妹也是女人……”便对他俩说了断欲除爱的道理。俩人叩头谢恩，将捉去女人送上岸，并再三向菩萨发愿忏悔。
菩萨对善财说：“用大慈大悲心利乐有情，应先知其心之所好，以其所好而化度之。”
菩萨带著善财返回紫竹林，将入林时，见一只白兔跑过，后面一只狗猛追著。看看将近。白兔将成为狗的美食。忽然一只猛虎立在狗前，狗停步欲逃，却被猛虎抓著。善财看了著急，忙喊菩萨，没有答应。回头一看，菩萨不见。再看那猛虎捉著的狗，并未受伤害，却把它放了。狗逃走了，猛虎突然不见。善财回头一看，菩萨还在原来的地方站著。
菩萨又对善财说：“看准了众生的根性，应该以什么身得度，就现什么身化度之。”
善财问：“刚才那只猛虎救了一只兔，猛虎捉著可狗却没有伤害它，猛虎又不见了，这是什么缘故？”
菩萨道：“在那千钧一发之际，要运用大悲大慈的心怀。救了白兔，还要救狗。我化为猛虎，将狗教诲，除去狗的恶性。今后的狗就不再那样凶狠，能受人的驯养了。”
正说到此，东方祥光一闪，光中祥云拥著一位菩萨到来，大地为之震动。善财好生奇怪。观自在菩萨指著刚到的菩萨对善财说： “善男子，那是正趣菩萨你要学造福人间的行，且去向他求教吧。”
尔时，善财童子一心思惟彼居士教，入彼菩萨解脱之藏，得彼菩萨能随念力，忆彼诸佛出现次第，念彼诸佛相续次第，持彼诸佛名号次第，观彼诸佛所说妙法，知彼诸佛具足庄严，见彼诸佛成正等觉，了彼诸佛不思议业。
渐次游行，至于彼山，处处求觅此大菩萨。见其西面岩谷之中，泉流萦映，树林蓊郁，香草柔软，右旋布地。观自在菩萨于金刚宝石上结跏趺坐，无量菩萨皆坐宝石恭敬围绕，而为宣说大慈悲法，令其摄受一切众生。
善财见已，欢喜踊跃，合掌谛观，目不暂瞬，作如是念：“善知识者，则是如来；善知识者，一切法云；善知识者，诸功德藏；善知识者，难可值遇；善知识者，十力宝因；善知识者，无尽智炬；善知识者，福德根芽；善知识者，一切智门；善知识者，智海导师；善知识者，至一切智助道之具。”便即往诣大菩萨所。
尔时，观自在菩萨遥见善财，告言：“善来！汝发大乘意普摄众生，起正直心专求佛法，大悲深重救护一切，普贤妙行相续现前，大愿深心圆满清净，勤求佛法悉能领受，积集善根恒无厌足，顺善知识不违其教；从文殊师利功德智慧大海所生，其心成熟，得佛势力；已获广大三昧光明，专意希求甚深妙法，常见诸佛生大欢喜，智慧清净犹如虚空，既自明了复为他说，安住如来智慧光明。”
尔时，善财童子顶礼观自在菩萨足，绕无数匝，合掌而住，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！”
菩萨告言：
“善哉善哉！善男子！汝已能发阿耨多罗三藐三菩提心。
“善男子！我已成就菩萨大悲行解脱门。善男子！我以此菩萨大悲行门，平等教化一切众生相续不断。
“善男子！我住此大悲行门，常在一切诸如来所，普现一切众生之前。或以布施，摄取众生；或以爱语，或以利行，或以同事，摄取众生；或现色身，摄取众生；或现种种不思议色净光明网，摄取众生；或以音声，或以威仪，或为说法，或现神变，令其心悟而得成熟；或为化现同类之形，与其共居而成熟之。
“善男子！我修行此大悲行门，愿常救护一切众生；愿一切众生，离险道怖，离热恼怖，离迷惑怖，离系缚怖，离杀害怖，离贫穷怖，离不活怖，离恶名怖，离于死怖，离大众怖，离恶趣怖，离黑暗怖，离迁移怖，离爱别怖，离怨会怖，离逼迫身怖，离逼迫心怖，离忧悲怖。复作是愿：‘愿诸众生，若念于我，若称我名，若见我身，皆得免离一切怖畏。’善男子！我以此方便，令诸众生离怖畏已，复教令发阿耨多罗三藐三菩提心永不退转。
“善男子！我唯得此菩萨大悲行门。如诸菩萨摩诃萨，已净普贤一切愿，已住普贤一切行，常行一切诸善法，常入一切诸三昧，常住一切无边劫，常知一切三世法，常诣一切无边刹，常息一切众生恶，常长一切众生善，常绝众生生死流；而我云何能知能说彼功德行？”
尔时，东方有一菩萨，名曰：正趣，从空中来，至娑婆世界轮围山顶，以足按地；其娑婆世界六种震动，一切皆以众宝庄严。正趣菩萨放身光明，映蔽一切日、月、星、电，天龙八部、释、梵、护世所有光明皆如聚墨；其光普照一切地狱、畜生、饿鬼、阎罗王处，令诸恶趣，众苦皆灭，烦恼不起，忧悲悉离。又于一切诸佛国土，普雨一切华香、璎珞、衣服、幢盖；如是所有诸庄严具，供养于佛。复随众生心之所乐，普于一切诸宫殿中而现其身，令其见者皆悉欢喜，然后来诣观自在所。
时，观自在菩萨告善财言：“善男子！汝见正趣菩萨来此会不？”白言：“已见。”告言：“善男子！汝可往问：菩萨云何学菩萨行、修菩萨道？”
Avalokiteshvara
Reflecting on the teaching of Veshthila, entering the treasury of zealous application of enlightening beings, remembering the power of mindfulness of enlightening beings, remembering the power of the succession of enlightened guides, realizing the unbroken continuity of buddhas, remembering the progression of the hearing of the names of buddhas, following the principles of the teachings of the buddhas, entering into the array of collective practice of the buddha-teachings, intent on the the exclamation made by buddhas on becoming perfectly enlightened, focusing his attention on the inconceivable action of buddhas, Sudhana made his way to Mount Potalaka.
Climbing the mountain, he looked around for Avalokiteshvara and saw him on a plateau on the west side of the mountain, which was adorned with springs, ponds, and streams, sitting wakefully on a diamond boulder in a clearing in a large woods, surrounded by a group of enlightening beings seated on various jewel rocks, to whom he was expounding a doctrine called “light of the medium of great love and compassion,” which concerns the salvation of all sentient beings.
Transported with joy on seeing Avalokiteshvara, his eyes fixed on him, his mind undistracted, full of the energy of faith in the spiritual benefactor, thinking of seeing spiritual benefactors as at once seeing buddhas, thinking of reception of the multitudes of all truths as originating in spiritual benefactors, thinking of the attainment of all virtues as deriving from spiritual benefactors, thinking of how hard it is to meet spiritual benefactors, thinking of spiritual benefactors as the source from which the jewels of knowledge of the ten powers are obtained, thinking of spiritual benefactors as the source of vision of inexhaustible knowledge, thinking that the growth of the sprouts of goodness depends on spiritual benefactors, thinking that the door of omniscience is revealed by spiritual benefactors, thinking that the way to enter the ocean of great knowledge is pointed out by spiritual benefactors, thinking that the accumulation of the store of omniscience is fostered by spiritual benefactors, Sudhana went up to Avalokiteshvara.
The enlightening being Avalokiteshvara, seeing Sudhana approaching in the distance, said, “Welcome, you who have set out on the incomparable, lofty, inconceivable Great Vehicle, intending to save all beings who are oppressed by various firmly rooted miseries and have no refuge, seeking to directly experience all the teachings of buddhas, which are beyond all worlds, incomparable, and immeasurable; you are filled with the energy of great compassion, determined to liberate all sentient beings, directed toward practice of the vision of universal good, intent on purifying the sphere of great vows, born of the ocean of knowledge of Manjushri, correctly proceeding on the instructions of spiritual benefactors, with the tireless will to build up roots of goodness, seeking to retain the multitudes of teachings of all buddhas; a mine of lotuses of virtue, fit to receive the empowerment of buddhas, imbued with the energy of the light of concentration, seeking to keep in mind the teachings of all buddhas, thrilled with the joy of the vision of buddhas, your mind expanded by the incalculable energy of achievement of virtue, wishing to reveal to others the power of the measure of omniscience to which you have access through your own mystic knowledge, determined to sustain the energy of light of knowledge of buddhas, firmly rooted in the power of great compassion.”
Then Sudhana went up to Avalokiteshvara, paid his respects, and 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, and I ask you to tell me how to learn and carry out the practice of enlightening beings.”
Avalokiteshvara said, “It is good that you aspire to supreme perfect enlightenment. I know a way of enlightening practice called ‘undertaking great compassion without delay,’ which sets about impartially guiding all sentient beings to perfection, dedicated to protecting and guiding sentient beings by communicating knowledge to them through all media. Established in this method of enlightening practice undertaking great compassion without delay, I appear in the midst of the activities of all sentient beings without leaving the presence of all buddhas, and take care of them by means of generosity, kind speech, beneficial actions, and cooperation. I also develop sentient beings by appearing in various forms: I gladden and develop them by purity of vision of inconceivable forms radiating auras of light, and I take care of them and develop them by showing conduct according to their inclinations, and by magically producing various forms, and by teaching them doctrines commensurate with their various interests, and by inspiring them to begin to accumulate good qualities, by showing them projections according to their mentalities, by appearing to them as members of their own various races and conditions, and by living together with them.
“Perfecting this practice of unhesitating compassion, I have vowed to be a refuge for all sentient beings, to free them from fears of calamity, threat, confusion, bondage, attacks on their lives, insufficiency of means to support life, inability to make a living, ill repute, the perils of life, intimidation by the crowd, death, miserable conditions, unknown hardships, servitude, separation from loved ones, living with the uncongenial, physical violence, mental violence, sorrow, and depression. I have undertaken a vow to be a refuge for all beings from all these fears and perils. I have also caused a way of remembrance to appear in all worlds, to extinguish the fears of all beings; I have caused my name to be known in all worlds to drive away the fears of all beings. I have caused the tranquillity of all beings, in endless forms, to appear in my body, to communicate to all beings individually according to the time. By this means I release beings from all fears, inspire them to seek supreme enlightenment, and cause them never to regress in the attainment of the qualities of buddhas.
“I have only attained this way of enlightening practice through unhesitating great compassion. How can I know the practice or tell of the virtues of the universally good enlightening beings, who have perfected the vows of all enlightened ones, who have gone the way of the practice of the universally good enlightening being, who are uninterrupted streams of performance of good works, who are always focused on the perception of the concentrations of enlightening beings, who continue their practice without deviation or regression through all ages, who continuously adapt to the times everywhere, who are familiar with the changing currents in all worlds, who continuously work to extinguish all sentient beings’ bad thoughts and to increase their good thoughts, who continuously work to turn all sentient beings away from the repetitious circles of the mundane whirl?”
Then this was said:
Having respectfully rendered honor and praise,
Sudhana, well controlled, went south.
On a cliff of a mountain he saw Avalokiteshvara,
the seer who abides in compassion.
On a diamond slope, adorned with jewels,
Sitting on a lion seat in a lotus calyx, the Steadfast,
Surrounded by various creatures and enlightening beings,
Expounds the Teaching to them.
Seeing this, Sudhana, his joy unequaled,
Went and bowed to the feet of the Ocean of Virtue
And said, “Teach me, noble one, with compassion,
To attain this good conduct.”
Extending his undefiled arm of a hundredfold auspicious splendor,
Radiating far-reaching pure light,
Avalokiteshvara, the purified being, the sage,
Laid his hand on Sudhana’s head and spoke:
“I know a gate of liberation, the embryo of knowledge
Of clouds of compassion of all buddhas,
Born of my own love and operating everywhere
To protect and care for all beings.
“I protect all beings from many disasters;
Those caught in the grip of enemies,
Physically injured, and imprisoned
Are freed from their bonds on hearing my name.
“Arrows shot at the condemned do not wound them,
Weapons break and swords are deflected
If they remember my name.
“In disputes among kings, those who remember my name
Defeat their adversaries and gain what is good,
Increase in repute among friends and relatives,
And their property becomes inviolable.
“Any who remember my name
Go without fear
To forests infested with bandits and wild animals,
Conquering all enemies.
“For those who are thrown from a mountain into burning coals
By malefactors to harm them,
The flames become lotus sprouts in a pond of water
If they remember my name.
“Thrown into the sea, they will not die,
Nor will they be swept away by a river or burned in fire:
No harm will come to them, but rather benefit instead,
If they remember my name, even for a while.
“From fetters, chains, and beatings,
Scorn, humiliation, and constraint,
Abuse, whipping, threats, and scolding,
Those who remember my name will gain release.
“The inimical, faultfinders,
Those who always maliciously slander,
Become friendly on sight
When they hear my name remembered.
“Evil magicians trying to kill them are appeased,
And no poison can injure those who remember my name.
“Malicious spirits, fiends, demons, and goblins, life-sapping, dangerous,
Are all quelled, even in dreams, once my name is recalled.
“One will not be separated from family and friends
Or be joined with the unfriendly
Or become materially destitute,
If one remembers my name, even for a while.
“Those who remember my name will not go to hell
Or become animals or ghosts
Or fall into other unfavorable states;
They will be reborn as celestial or human, purified beings.
“People remembering my name will not
Be blind, deaf, or infirm;
They will not be violent, but friendly
And sound in mind and body for countless ages.
“Those who scatter a handful of flowers over me,
Calling my name, go to my refuge of bliss;
Those who give me offerings with a clear mind
Will be worthy of receiving offerings in my buddha-land.
“Purified beings, passing away, are born here,
Face to face with the buddhas of all worlds;
Those who remember my name see the buddhas
And hear their teaching.
“By this and infinite other means
I guide sentient beings in the world;
I have developed one liberation,
And cannot know all the virtues of the virtuous.
“Sudhana has attended spiritual benefactors
In the worlds of the ten directions
And has not tired of hearing the teaching of the offspring of Buddha;
Why would joy not arise while hearing the Teaching?”
At that moment an enlightening being named Ananyagamin descended from the eastern sky and stood on the top of the mountain range surrounding this world. As soon as he set foot on the mountain, the whole world quaked and appeared to be made of jewels. The body of that enlightening being gave off such a light that the sun and moon were overwhelmed, the lights of all realms of being, fire, jewels, and stars were obscured, the great hells were lit up, the dark recesses of the realms of animals and ghosts were illumined, all ills and miseries were allayed, sentient beings were not bound by afflictions, and all sorrows ceased. He also appeared to go to the buddha, causing clouds of all kinds of offerings—jewels, flowers, perfumes, garlands, robes, parasols, banners—to rain all over the buddha-land, and he also appeared reflected in the abodes of all beings, appearing to them so as to please them according to their inclinations, and he also appeared to have come to the enlightening being Avalokiteshvara on the peak of Mount Potalaka.
Then Avalokiteshvara said to Sudhana, “Do you see the enlightening being Ananyagamin in this assembly?”
Sudhana said, “Yes.”
Avalokiteshvara said, “Go to Ananyagamin and ask him how to learn and carry out the practice of enlightening beings.”
So then Sudhana paid his respects to Avalokiteshvara and went.
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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