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[善财童子五十三参][English] 第二十八回 拜鞞瑟胝罗居士

第二十八回 拜鞞瑟胝罗居士
第二十八回 拜鞞瑟胝罗居士

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。】


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。

LAM RIM CHEN MO 《菩提道次第广论》

  善财在婆须密多那裡,获得无边善巧方便智,能于一切事物中,随其乐欲而现身,令离贪欲想。更热爱人间、热爱世间,为人间作福田,为世间一切众生广作福田。其心坚固,又南行来到善度城。

  善财询问鞞瑟胝罗居士,问过衣冠楚楚的君子,文质彬彬的学士,道貌岸然的长者,没有一个人知道他的名字,最后无意中与一个拾破烂的人閒谈,才知道是那个手执扫帚埋头扫地的下人。

  善财上前对居士施礼道:“圣者,我已发菩提心利乐有情造福人间,闻圣者善能诱诲,愿祈教导。”

  居士观善财良久,问道:“善男子,你来自何方?这般不耻下问。”

  善财道:“我名善财,文殊师利教导我南行参拜善知识者,请哀愍教我。”

  居士道:“你既已发菩提心,又是文殊师利的弟子,来礼拜我这冗冗无为之辈,不感到羞耻吗?”

  善财道:“众生平等,有何高下?为何如此言语?”

  鞞瑟胝罗居士道:“你既能虚心向我顶礼,向我学习,那就跟我来吧。”

  善财拿起扫帚,随同居士到厕所,将厕所打扫乾淨。有粪便处用水洗淨。便出来打扫庭院,擦洗门窗桌凳。又把栏杆、花盆都擦扫得一乾二淨。然后洗了手到厅堂坐下。

  鞞瑟胝罗居士说:“我只知道打扫污秽,别的什麽都不懂,谁还尊重我这个下等之人呢?”

  善财道:“众生平等,不应当有上下之分。”

  居士说:“对,打扫清洁这行道,对别人有好处,对自己也有好处,不应该有区分想。扫出去的是烦恼尘埃,留下的是清淨本心。”这几句话启发了善财的自心观照,寂然沉思观照本心。居士看见此童子根基不浅,闻言生慧,继续说道:“若一个人不作好事,尽做损人利己之事,他的心就象厕所一样肮髒,需要来个大扫除。厕所要经常打扫。人的心灵更需要经常打扫,就是猛烈精进的勤修三学(戒、定、慧),才能息灭三毒烦恼(贪、嗔、痴)。”

  厕所本来是乾淨的,因为人们解便就髒了。髒了就必须打扫。要天天打扫,时时打扫才得乾淨。清洁的厕所人人称讚,大家享受。可是很多人只想在乾淨厕所解便舒适,而不知厕所是打扫乾淨的。甚至有人故意解便在外,弄得臭而不可闻也。

  厕所髒了人人知道,思想髒了自己并不知道,这样的人多著哩。所以打扫工的关键是打扫人们的思想厕所。思想厕所的三毒(贪、嗔、痴)比大便还髒,是最需要打扫乾淨,才能得身自在,得心自在,得法自在。

  善男子明白清洁的事,任重而道远啊!

  这一席话,说得善财心服口服,礼拜道:“善知识真菩萨行也。”居士说道:“要修菩萨行,行菩萨道,还是到南方补怛洛迦山观自在菩萨那去,请他告诉你淨化人间的菩萨行吧。”

  善财得到人们不大注意的功夫,就是人们瞧不起打扫清洁的下贱人,其中也有学问。而且是发菩提心最根本的菩萨行。三毒不除,心不清淨学什麽法也不行。“触处是菩提”的话,菩提的道路确实广泛。善财在这打扫厕所的实践中,证悟出菩萨行的根本真理,就是清除三毒而得心清淨。善财其心清淨安稳,飘然自由自在的去到补怛洛迦山。

  尔时,善财童子渐次游行,至善度城,诣居士宅,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?我闻圣者善能诱诲,愿为我说!”

  居士告言:

  “善男子!我得菩萨解脱,名:不般涅槃际。善男子!我不生心言;‘如是如来已般涅槃,如是如来现般涅槃,如是如来当般涅槃。’我知十方一切世界诸佛如来,毕竟无有般涅槃者,唯除为欲调伏众生而示现耳。

  “善男子!我开栴檀座如来塔门时,得三昧,名:佛种无尽。善男子!我念念中入此三昧,念念得知一切无量殊胜之事。”

  善财白言:“此三昧者,境界云何?”

  居士答言:

  “善男子!我入此三昧,随其次第,见此世界一切诸佛,所谓:迦叶佛、拘那含牟尼佛、拘留孙佛、尸弃佛、毗婆尸佛、提舍佛、弗沙佛、无上胜佛、无上莲华佛;如是等而为上首,于一念顷,得见百佛,得见千佛,得见百千佛,得见亿佛、千亿佛、百千亿佛、阿庾多亿佛、那由他亿佛,乃至不可说不可说世界微尘数佛,如是一切,次第皆见。亦见彼佛,初始发心,种诸善根,获胜神通,成就大愿,修行妙行,具波罗蜜,入菩萨地,得清净忍,摧伏魔军,成正等觉,国土清净,众会围绕,放大光明,转妙法轮,神通变现;种种差别,我悉能持,我悉能忆,悉能观察,分别显示。未来弥勒佛等一切诸佛,现在毗卢遮那佛等一切诸佛,悉亦如是。如此世界,十方世界所有三世一切诸佛、声闻、独觉、诸菩萨众,悉亦如是。

  “善男子!我唯得此菩萨所得不般涅槃际解脱。如诸菩萨摩诃萨,以一念智普知三世,一念遍入一切三昧,如来智日恒照其心,于一切法无有分别,了一切佛悉皆平等、如来及我一切众生等无有二,知一切法自性清净,无有思虑,无有动转,而能普入一切世间,离诸分别,住佛法印,悉能开悟法界众生;而我云何能知能说彼功德行?

  “善男子!于此南方有山,名:补怛洛迦;彼有菩萨,名:观自在。汝诣彼问:菩萨云何学菩萨行、修菩萨道?”

  即说颂曰:

  “海上有山多圣贤,众宝所成极清净,华果树林皆遍满,泉流池沼悉具足。”勇猛丈夫观自在,为利众生住此山;汝应往问诸功德,彼当示汝大方便。

  时,善财童子顶礼其足,绕无量匝已,殷勤瞻仰,辞退而去。

Veshthila

Then Sudhana went to Veshthila’s house in the city of Shubhaparamgama. Paying his respects to the householder, he 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 that you give enlightening beings instruction; please tell me how to learn and carry out the practice of enlightening beings.”

 Veshthila said, “I have attained an enlightening liberation called ‘not ultimately exhausted.’ To my way of thinking, no buddha in any world ever has, does, or will become finally extinct, except as a docetic device. When I opened the door of the shrine of the buddha Sandalwood Throne, I attained an enlightening concentration called ‘manifestation of the endless lineage of buddhas.’ I enter this concentration in each mental moment, and every moment understand many kinds of excellence.”

 Sudhana asked, “What is the sphere of this concentration?”

 Veshthila replied, “When I am in this concentration, all the with Kashyapa, Kanakamuni, Krakucchanda, Vishvabhuj, Shikhin, Vipashyin, Tishya, Pushya, Yashottara, and Padmottara—appear to me. In the continuity of vision of buddhas, by the continuity of the succession of buddhas, in one mental moment I see a hundred buddhas; in the next moment of awareness I find a thousand buddhas, then a hundred thousand buddhas, a million buddhas, a hundred million, a billion, a trillion, a quadrillion, a quintillion; I immediately become aware of the succession of appearance of untold numbers of buddhas, of as many buddhas as atoms in the continent, as many as atoms in untold buddha-lands. I also comprehend the order of preparations of those buddhas’ initial aspiration, their spiritual transformation on achieving the aspiration for enlightenment, the purity of execution of their various vows, their purification of action, their fulfillment of the transcendent ways, their attainment of all the stages of enlightening beings, their perfection of attainment of tolerance, their conquering of demons, the supernal manifestation of their spiritual transfiguration on becoming perfectly enlightened, the variety of purity of their buddha-lands, the variety of their development of sentient beings, the variety of their audiences, the variety of their auras of light, the majesty of their teaching activities, and their accomplishment of the miracles of buddhas. I also distinctly remember their teachings, take them up mindfully, examine them in action, analyze them, follow them with discernment, and elucidate them with wisdom.

 “I also perceive the successive buddhas of the future, beginning with Maitreya, seeing a hundred buddhas in a single mental instant, then a thousand, and so on, uninterruptedly seeing as many buddhas as atoms in untold buddha-lands. I also see the order of their aspiration and preparation and so on, and distinctly remember their teachings, take them up mindfully, examine them, follow them, and elucidate them. And just as I see the succession of past, future, and present buddhas in this world-system, so do I also comprehend the succession of all buddhas in as many past and future world-systems in the ten directions as atoms in untold buddha-lands. I also comprehend the order of the aspiration and preparations of those buddhas, and I comprehend the unbroken continuity of the successive incarnations of those buddhas.

 “I am also aware of the succession of buddhas of the present in all worlds in the ten directions, beginning with Vairocana, incomparable, accessible to faith and the vigorous resolution of enlightening beings, increasing the energy of enlightening beings, unsurpassed by any worldlings, individual illuminates, or enlightening beings who have not reached that sphere. In a single mental instant I see a hundred buddhas; in the next instant of awareness I see a thousand buddhas, continuing thus without interruption until I meet as many buddhas as atoms in untold buddha-lands.

 “I see whatever buddhas I wish, whenever I wish, and I hear all that has been, is being, and will be spoken by those buddhas I meet, and I take up what I hear, remember it, examine it in action, analyze it, follow it with discernment, and elucidate it with wisdom.

 “I know this enlightening liberation of ultimate nonextinction; how can I know the practice or tell of the virtues of the enlightening beings who have attained instantaneous knowledge of past, present, and future, who dwell in all concentrations in the space of an instant, who are imbued with the light of those beings, and buddhas, whose realm is the manifestation of principles, whose nature is clarity, whose workings of knowledge pervade the network of worlds, who dwell unwavering on the seal of the teaching of all buddhas, who are in the range of knowledge making known all realms of reality, who are in the range of knowledge conveying the teachings of all buddhas?

 “South of here is a mountain called Potalaka, where an enlightening being named Avalokiteshvara lives. Go ask him how to learn and carry out the practice of enlightening beings.”

 Then Veshthila said in verse,

Go, Sudhana, to Mount Potalaka in the ocean, a pure abode of the valiant,
Made of jewels, covered with trees, scattered with flowers, complete with gardens, ponds, and streams.
On the mountain the steady, wise Avalokiteshvara dwells for the benefit of the world.
Go ask him the virtues of the Guides—he will teach you great, wonderful means of attainment.

 So Sudhana paid his respects to Veshthila and went on.


References 参考资料:​​
  1. 《华严经》 Avatamsaka Sūtra
  2. 善财童子五十三参原文、白话故事、图片 – 弘善佛教网
  3. The Flower Ornament Scripture A Translation Of The Avatamsaka Sutra By Thomas Cleary : Free Download, Borrow, and Streaming : Internet Archive
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