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。
原来，文殊师利与诸大菩萨、声闻大众，在逝多林听毗卢如来演说妙法。毗卢如来看见南方众生根基已熟，需派有高尚德行的菩萨去化度。他的慧眼扫视著全场，选中了多才善辩、具足大智慧的文殊师利童子，命他率众南行。文殊师利知道有些声望高的大比丘不服。于是现出神变，身高入法界，身大遍满虚空。声闻缘觉不敢正视，众菩萨也甘拜下风。金刚藏菩萨大加赞扬道：“文殊师利童子堪当此任。”
文殊师利带领五百童男、五百童女，还有天龙八部随从护法。离开逝多林去到福城，住在大塔庙。此庙乃历劫菩萨说法之处。大家都知这是福地，平常都有一些众生，在此了悟真理。尤其是有根器的人聚会此庙，研讨庄严国土利乐有情的大事。平时也有菩萨来显化指点。这次文殊师利童子到来，更满足了各类众生的愿望。因为文殊师利这个名字，在各类有情中如雷贯耳都不以童子相看，而尊称“菩萨”。同时他的确是已经登了十地的大菩萨。
文殊师利来到大塔庙的第三天，正同五百童男和五百童女研究如何化度众生？自他两利，达到庄严国土利乐有情的目的。
正谈得热火朝天的时候，忽然闯进来一个少年。这人正是善财童子。善财童子因看见文殊师利的童子行列，都没有要他入列，晚上哭了一夜。
第二天早晨，善财穿上最好的衣服，来到大塔庙寻找文殊师利一行人。守门金刚哪裡肯放他进去，但善财童子凭著自己的福报，身上散射出金银七宝的光芒。守门金刚还来不及分辨是非，善财童子已经进入庙内。
善财来到场内，众童男童女见来了一个衣冠华丽的公子，感到很不顺眼，纷纷喝道：“你来干什麽？……”
善财道：“我看到很多人都同我一样没有饭吃，怎样才能解脱这种苦难呢？……”
一个童子道：“你阔少爷还没饭吃吗？”
善财童子有口难辨，足足说了半个时辰，也跪了半个时辰，善财说不清楚，众童子也说不出解脱难苦的道理。文殊师利童子睁开慧眼，将善财的前因后果都瞭解得很清楚。见善财生得眉清目秀，鼻正口方，有三十二相的雏形。虽具足善根福报，但缺乏智慧，需要一个千锤百炼的过程，便满满地开口说道：“善男子，你先到南方胜乐国去，那裡有个妙峰山，山上有个大善知识，命德云比丘。你去参拜他，按他说的办，会如你愿的。”
善财说：“我父母双亡，无家可归，求你们搭救我，我要同你们一道去。”
文殊师利正色相告道：“我们不会收你，你一定要去南方胜乐国，他会指引你解脱苦难的道路。”
善财无法，只得硬著头皮离开大塔庙，见门侧立一碑，碑上刻著字，曰：
山林还又入林中，便是娑罗佛庙东。
师子频申芳草绿，象王回顾落花红。
六千乞士十心满，五百高人一信通。
尊重吾师向南去，百城烟雨渺无穷。
善财读罢，心裡豁然开朗，无所顾虑，径直往南走去。
尔时，文殊师利菩萨劝诸比丘发阿耨多罗三藐三菩提心已，渐次南行，经历人间，至福城东，住庄严幢娑罗林中往昔诸佛曾所止住教化众生大塔庙处，亦是世尊于往昔时修菩萨行能舍无量难舍之处；是故，此林名称普闻无量佛刹，此处常为天、龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽、人与非人之所供养。
时，文殊师利与其眷属到此处已，即于其处说普照法界修多罗，百万亿那由他修多罗以为眷属。说此经时，于大海中有无量百千亿诸龙而来其所；闻此法已，深厌龙趣，正求佛道，咸舍龙身，生天人中。一万诸龙，于阿耨多罗三藐三菩提得不退转；复有无量无数众生，于三乘中各得调伏。
时，福城人闻文殊师利童子在庄严幢娑罗林中大塔庙处，无量大众从其城出，来诣其所。时，有优婆塞，名曰：大智，与五百优婆塞眷属俱，所谓：须达多优婆塞、婆须达多优婆塞、福德光优婆塞、有名称优婆塞、施名称优婆塞、月德优婆塞、善慧优婆塞、大慧优婆塞、贤护优婆塞、贤胜优婆塞……如是等五百优婆夷，来诣文殊师利童子所，顶礼其足，右绕三匝，退坐一面。复有五百童子，所谓：善财童子、善行童子、善戒童子、善威仪童子、善勇猛童子、善思童子、善慧童子、善觉童子、善眼童子、善臂童子、善光童子……如是等五百童子，来诣文殊师利童子所，顶礼其足，右绕三匝，退坐一面。复有五百童女，所谓：善贤童女、大智居士女童女、贤称童女、美颜童女、坚慧童女、贤德童女、有德童女、梵授童女、德光童女、善光童女……如是等五百童女，来诣文殊师利童子所，顶礼其足，右绕三匝，退坐一面。
尔时，文殊师利童子知福城人悉已来集，随其心乐现自在身，威光赫奕蔽诸大众；以自在大慈令彼清凉，以自在大悲起说法心，以自在智慧知其心乐，以广大辩才将为说法。复于是时，观察善财以何因缘而有其名？知此童子初入胎时，于其宅内自然而出七宝楼阁，其楼阁下有七伏藏，于其藏上，地自开裂，生七宝牙，所谓：金、银、琉璃、玻璃、真珠、砗磲、码瑙。善财童子处胎十月然后诞生，形体支分端正具足；其七大藏，纵广高下各满七肘，从地涌出，光明照耀。复于宅中自然而有五百宝器，种种诸物自然盈满。所谓：金刚器中盛一切香，于香器中盛种种衣，美玉器中盛满种种上味饮食，摩尼器中盛满种种殊异珍宝，金器盛银，银器盛金，金银器中盛满琉璃及摩尼宝，玻璃器中盛满砗磲，砗磲器中盛满玻璃，码瑙器中盛满真珠，真珠器中盛满码瑙，火摩尼器中盛满水摩尼，水摩尼器中盛满火摩尼……。如是等五百宝器，自然出现。又雨众宝及诸财物，一切库藏悉令充满。以此事故，父母亲属及善相师共呼此儿，名曰：善财。又知此童子，已曾供养过去诸佛，深种善根，信解广大，常乐亲近诸善知识，身、语、意业皆无过失，净菩萨道，求一切智，成佛法器，其心清净犹如虚空，回向菩提无所障碍。
尔时，文殊师利菩萨如是观察善财童子已，安慰开喻，而为演说一切佛法。所谓：说一切佛积集法，说一切佛相续法，说一切佛次第法，说一切佛众会清净法，说一切佛法轮化导法，说一切佛色身相好法，说一切佛法身成就法，说一切佛言辞辩才法，说一切佛光明照耀法，说一切佛平等无二法。尔时，文殊师利童子为善财童子及诸大众说此法已，殷勤劝喻，增长势力，令其欢喜，发阿耨多罗三藐三菩提心，又令忆念过去善根；作是事已，即于其处，复为众生随宜说法，然后而去。
尔时，善财童子从文殊师利所闻佛如是种种功德，一心勤求阿耨多罗三藐三菩提，随文殊师利而说颂曰：
「三有为城廓，憍慢为垣墙，诸趣为门户，爱水为池堑。愚痴闇所覆，贪恚火炽然，魔王作君主，童蒙依止住。贪爱为徽缠，谄诳为辔勒，疑惑蔽其眼，趣入诸邪道。悭嫉憍盈故，入于三恶处，或堕诸趣中，生老病死苦。妙智清净日，大悲圆满轮，能竭烦恼海，愿赐少观察！妙智清净月，大慈无垢轮，一切悉施安，愿垂照察我！一切法界王，法宝为先导，游空无所碍，愿垂教敕我！福智大商主，勇猛求菩提，普利诸群生，愿垂守护我！身被忍辱甲，手提智慧剑，自在降魔军，愿垂拔济我！住法须弥顶，定女常恭侍，灭惑阿修罗，帝释愿观我！三有凡愚宅，惑业地趣因；仁者悉调伏，如灯示我道！舍离诸恶趣，清净诸善道；超诸世间者，示我解脱门！世间颠倒执，常乐我净想；智眼悉能离，开我解脱门！善知邪正道，分别心无怯；一切决了人，示我菩提路！住佛正见地，长佛功德树，雨佛妙法华，示我菩提道！去来现在佛，处处悉周遍，如日出世间，为我说其道！善知一切业，深达诸乘行；智慧决定人，示我摩诃衍！愿轮大悲毂，信轴坚忍辖，功德宝庄校，令我载此乘！总持广大箱，慈愍庄严盖，辩才铃震响，使我载此乘！梵行为茵蓐，三昧为采女，法鼓震妙音，愿与我此乘！四摄无尽藏，功德庄严宝，惭愧为羁鞅，愿与我此乘！常转布施轮，恒涂净戒香，忍辱牢庄严，令我载此乘！禅定三昧箱，智慧方便轭，调伏不退转，令我载此乘！大愿清净轮，总持坚固力，智慧所成就，令我载此乘！普行为周校，悲心作徐转，所向皆无怯，令我载此乘！坚固如金刚，善巧如幻化，一切无障碍，令我载此乘！广大极清净，普与众生乐，虚空法界等，令我载此乘！净诸业惑轮，断诸流转苦，摧魔及外道，令我载此乘！智慧满十方，庄严遍法界，普洽众生愿，令我载此乘！清净如虚空，爱见悉除灭，利益一切众，令我载此乘！愿力速疾行，定心安隐住，普运诸含识，令我载此乘！如地不倾动，如水普饶益，如是运众生，令我载此乘！四摄圆满轮，总持清净光；如是智慧日，愿示我令见！已入法王位，已著智王冠，已系妙法缯，愿能慈顾我！」
尔时，文殊师利菩萨如象王回，观善财童子，作如是言：「善哉善哉！善男子！汝已发阿耨多罗三藐三菩提心，复欲亲近诸善知识，问菩萨行，修菩萨道。善男子！亲近供养诸善知识，是具一切智最初因缘，是故于此勿生疲厌。」
善财白言：「唯愿圣者广为我说，菩萨应云何学菩萨行？应云何修菩萨行？应云何趣菩萨行？应云何行菩萨行？应云何净菩萨行？应云何入菩萨行？应云何成就菩萨行？应云何随顺菩萨行？应云何忆念菩萨行？应云何增广菩萨行？应云何令普贤行速得圆满？」
尔时，文殊师利菩萨为善财童子而说颂言：
「善哉功德藏，能来至我所，发起大悲心，勤求无上觉。已发广大愿，除灭众生苦，普为诸世间，修行菩萨行。若有诸菩萨，不厌生死苦，则具普贤道，一切无能坏。福光福威力，福处福净海；汝为诸众生，愿修普贤行。汝见无边际，十方一切佛，皆悉听闻法，受持不忘失。汝于十方界，普见无量佛，成就诸愿海，具足菩萨行。若入方便海，安住佛菩提，能随导师学，当成一切智。汝遍一切刹，微尘等诸劫，修行普贤行，成就菩提道。汝于无量刹，无边诸劫海，修行普贤行，成满诸大愿。此无量众生，闻汝愿欢喜，皆发菩提意，愿学普贤乘。」
尔时，文殊师利菩萨说此颂已，告善财童子言：
「善哉善哉！善男子！汝已发阿耨多罗三藐三菩提心，求菩萨行。善男子！若有众生能发阿耨多罗三藐三菩提心，是事为难；能发心已，求菩萨行，倍更为难。
善男子！若欲成就一切智智，应决定求真善知识。善男子！求善知识勿生疲懈，见善知识勿生厌足，于善知识所有教诲皆应随顺，于善知识善巧方便勿见过失。
善男子！于此南方有一国土，名为：胜乐；其国有山，名曰：妙峰；于彼山中，有一比丘，名曰：德云。汝可往问：菩萨云何学菩萨行？菩萨云何修菩萨行？乃至菩萨云何于普贤行疾得圆满？德云比丘当为汝说。」
尔时，善财童子闻是语已，欢喜踊跃，头顶礼足，绕无数匝，殷勤瞻仰，悲泣流泪。
At that point Manjushri, having regarded Sudhana, greeted him in a friendly manner and expounded the Teaching to him, dealing with all elements of buddhahood, the cultivation and attainment of all elements of buddhahood, the infinity of all buddhas, the successive appearance of all buddhas in the world, the purification of the congregations surrounding all buddhas, the achievement of the reality – body of all buddhas, the magnificent arrays of wisdom and eloquence of all buddhas, the purification of the array of spheres of light of all buddhas, and the equality of all buddhas.
Then Manjushri, having edified, inspired, sharpened, and delighted Sudhana and the great crowd of people with his talk on the Teaching, having caused them to set their minds on perfect enlightenment and made them remember their past roots of goodness, stopped his teaching there, given as it was to the people in accord with their mentalities, and left.
Then Sudhana, having heard from Manjushri of such magnificence of the qualities of Buddha, with the quest for supreme perfect enlightenment uppermost in his mind, uttered these verses as he watched Manjushri going:
By your power, Great Sage, I am set on enlightenment for the good of all beings,
Resolved on this, with an endless vista; hear what is on my mind.
Moats filled with the water of delight, with high walls of conceit and pride,
Its doors the conditions of all beings – that is how the great city of existence is.
Shrouded in the great darkness of ignorance, burnt by the fire of lust and hate,
Ever under the sway of the lord of demons, the abode of the unenlightened.
Completely bound by the ropes and chains of craving, made desolate by the wastelands of deceit,
Blinded by doubt and confusion, standing on the ground of falsehood.
Bound up in envy and jealousy, becoming ghosts, animals, and fiends,
Oppressed by birth, sickness, age, and death, they wander lost in the wheel of transmigration.
May the pure orb of your compassion for them, a sun radiating the light of knowledge,
Risen to evaporate the sea of afflictions, shine on me like the sun.
Orb full of the power of love, radiating moonbeams of virtue, grant happiness;
You give light like the full moon appearing in the abodes of all beings.
Endowed with all virtues and powers, your mind is in the sky of the reality realm;
Instruct me, 0 King, with the jewel of the wheel of the teaching.
Boldly advancing, resolute, on the vehicle of enlightenment, having developed great virtue and knowledge,
0 Caravan Leader arising to benefit all beings, protect me.
Girt with the armor of for bearance, strength, and firmness, wielding the sword of knowledge in the hand of compassion,
Facing the band of demons in battle, lead me to safety, 0 Hero.
Dwelling on the peak of the polar mountain of truth, surrounded by the archangels of concentration,
Destroyer ofthe titans of affliction, look upon me, 0 Mighty One.
In the city of existences, the abode ofthe unaware, your guidance out of afflictive action is definitive;
Amid the confusion of the cycle of transmigration on the ground of cause, as a lamp reveal to me the Way.
Turning away from the paths of woe, purifying the paths of bliss,
Transcender ofall worldly states, lead me to the door of liberation.
I am stuck to the notions of permanence, self, and pleasure, blocked by falsehood and grasping-
With the sharp eye of truth, knowledge, and power, quickly open the door of liberation for me.
Knower of the paths of truth and falsehood, fearless in the varied knowledge of the Way,
Certain of the guidance of all paths, show me the Way to enlightenment.
Tree of right insight standing firm on the ground, nourished by the water of the virtues of all buddhas,
Showing flowers of virtues of buddha-teaching, show me the Way to enlightenment.
0 teacher of the Way, show me the buddhas of the past, future, and present,
Makers of light, best of beings, gone to bliss.
Familiar with the various mechanics ofaction, expert in the mechanics of the vehicle of religion,
Sure of the various vehicles of knowledge, show me the vehicle of enlightenment.
Put me on the vehicle of enlightenment, driven by faith, studded with jewels of virtue,
A globe with wheels of prayer and vows, steeled by forbearance, resting on the axle of compassion.
Orb of all memory, purified, with a roof of kindness, well adorned,
And a beautiful bell-garland of analytic powers-put me in this supreme vehicle.
Adorned with a couch of pure conduct, filled with millions of concentration-ladies,
With the drum oftruth resounding-bring me to this royal vehicle.
With an infinite chamber of the four integrative methods, adorned with jewels of knowledge and pearls of virtue,
Harnessed with the finest rope of modesty-show me the chief of vehicles.
It has the radiance of the pure sphere oflight of relinquishment, the sandalwood of morality, the perfume of compassion,
With the lance of forbearance, and is held together by firmness place me on the supreme vehicle.
It guides all beings, never turning back; its frame of meditation is set up on concentration,
It is drawn by the team of wisdom and means-place me on that eminent vehicle of truth.
Vows set the course and alignment of its wheels; it holds the truth steadfastly, having great power;
It is well made by the dynamics of knowledge, expertly-lift me onto the vehicle of truth.
It is refined by Universally Good action, proceeding slowly with con cern for beings;
Bring me to that vehicle of knowledge, of valor in pure conduct everywhere.
Put me on that vehicle which cuts through all obstructions,
Steady and firm as the finest steel, adorned with garlands of knowledge.
It is spacious, clean, impartial toward people, a refuge for all beings, bringing happiness:
Put me on that vehicle of enlightenment, which sheds light through out the cosmos.
Its advance cuts through the mass of suffering, clears the sphere of dust of afflictions of action,
And subdues all demons and challengers-put me on that vehicle of truth.
Its scope is universal knowledge, it arrays the sky ofthe reality realm;
Bring me to that vehicle of truth, which fulfills the aspiration of all beings.
Put me on that spiritual vehicle, pure and infinite as space,
Unstained by the ignorance and obscurity of views, serving all sentient beings.
Put me on that spiritual vehicle, swift as the wind,
Sustaining the world by the wind-power of vows, establishing the ground of all citadels of peace.
Put me on the supreme vehicle, unshakable as the earth, carrying its cargo
By the intense power of compassion, full of knowledge, beneficial to the world.
It is like the sun, giving life to the world, a concentrated orb of great lights,
Radiant with supreme purity of mental command; show me the sun of knowledge.
Give me that mighty thunderbolt of knowledge, 0 Noble One, which is learned over many eons,
Knows the reasons and grounds ofall causes, and smashes the fortress of conditioning.
As you have learned a vast ocean ofknowledge, an unequaled ocean of awareness,
Imbued with all qualities of buddhas, tell me what it is like.
As you have highly developed vision and are graced with the crown of the king of knowledge,
Your head wrapped in the turban of truth, look into the city of the spiritual sovereign.
Then Manjushri, gazing like an elephant, said to Sudhana, “It is good that you follow spiritual benefactors, having set your mind on supreme enlightenment, that you think you should inquire into the practice of enlightening beings, wishing to fulfill the path of enlightening beings. Attending and serving spiritual friends is the beginning, the logical course, for the accomplishment of omniscience. Therefore you should tirelessly attend spiritual benefactors.”
Sudhana said, “Noble One, please give me a full explanation ofhow an enlightening being is to study the practice of enlightening beings, how an enlightening being is to accomplish it. How is an enlightening being to initiate the practice of enlightening beings? How is an enlightening being to carry out the practice of enlightening beings? How is an enlightening being to fulfill the practice of enlightening beings? How is an enlightening being to purify the practice of enlightening beings? How is an enlightening being to comprehend the practice ofenlightening beings? How is an enlightening being to effect the practice of enlightening beings? How is an enlightening being to follow the practice of enlightening beings? How is an enlightening being to keep to the practice of enlightening beings? How is an enlightening being to expand the practice of enlightening beings? How can an enlightening being fulfill the sphere of the universally good practice?”
Then Manjushri spoke to Sudhana in verse:
Bravo, ocean of pure virtues, who has come to me;
With a mind of vast compassion, you seek supreme enlightenment.
You are committed to the peerless course of conduct for the sake ofthe liberation of all beings;
You will become a savior of the world-this is the principle of enlightening beings’ practice.
Enlightening beings who are steadfast and indefatigable work within the mundane-
They attain universal good, invincible and unobstructed.
Light of virtue, star of virtue, mine ofvirtue, ocean of virtue, pure-
You are committed to universal good in practice, for the welfare of
the world.
You will see infinite buddhas, in the worlds of the ten directions:
And you will hold their clouds ofteachings by the power of memory.
As you see the buddhas in the buddha-lands of the ten directions,
You will clarify their ocean of vows in enlightenment practice.
Those who enter this ocean of principles and stand on the ground of buddhahood
Will become all-seers, learning from the Guides of the world.
Having practiced the conduct of universal good throughout all lands, for as many cons as there are atoms in the lands,
You will reach enlightenment, the abode of peace and bliss.
You should practice for boundless oceans of eons in all lands
And fulfill this undertaking ofthe conduct ofuniversal higher good.
Behold the millions of beings who are happy to hear your vow,
Who seek enlightenment by the knowledge of universal good.
Then Manjushri, having uttered these verses, said to Sudhana, “It is good that you think, having set your heart on supreme enlightenment, that you should find out the practice of enlightening beings. It is hard to find beings who set their hearts on supreme enlightenment. It is even harder to find beings who, once they have set their minds on enlightenment, seek the practice of enlightening beings. An enlightening being is to attain certainty through true spiritual friends, spiritual benefactors, for the realization of omniscience. One should indefatigably seek spiritual benefactors and be tireless in seeing spiritual benefactors. One should respectfully follow the appropriate instructions of spiritual benefactors and should carry out the techniques skillfully devised by spiritual benefactors, without interruption. South of here is a country called Ramavaranta; there is a mountain there called Sugriva, where a monk named Maghashri lives. Go to him and ask how an enlightening being should learn the conduct of enlightening beings, and how to apply it; how one is to fulfill, purify, enter into, carry out, follow, keep to, and expand the practice of enlightening beings, and how an enlightening being is to fulfill the sphere of universally good action. That spiritual friend will tell you about the sphere of universally good conduct.”
Then Sudhana, pleased, enraptured, transported with joy, delighted, happy, and cheerful, laid his head at the feet of Manjushri in respect, circled Manjushri hundreds and thousands of times, and looked at him hundreds and thousands of times, with a mind full of love for the spiritual friend, unable to bear not seeing the spiritual friend, with tears streaming down his face as he wept, and left Manjushri.
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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