Likewise, seek in this way a teacher who imparts the teachings. Once you have found your teacher, consider it a privilege, not a burden. while doing it.
【如是于宣说法善知识所，亦应如是寻求。既会遇已，莫觉如负担。应持为庄严。】
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LAM RIM CHEN MO 《菩提道次第广论》
所以在这里我的的确确请了几本书，譬如《一梦漫言》，那是我们清初明朝末年，见月老人写的。历代祖师的传记，特别是《密勒日巴尊者传》，它有特别意义，你们好好地看，我们不是说学哪一宗、哪一派，就看看人家为什么有这样成就的。然后，你不妨更大一点，看这个《大般若经》的常啼菩萨、《华严经》当中的善财童子，他怎么承事善知识。我们现在不要说伺候善知识，给他做一点事情不行，他样样东西伺候你，你还觉得不满意咧！那是我们跟法不相应啊！跟法不相应啊！
… …
海云比丘拉著善财的胳膊，跳入大海中。善财正在惊慌之际，定眼一看，自己却站在岸边，海云比丘早已落入海裡。刹时，又浮出水面，身体长大，渐渐长得和海一样大，与海融成一体，只见大海而不见海云比丘。善财这才明白：学海的心胸，海的智慧，不是嘴上说而是要证入其境，心胸与智慧，海与人融成一体。
善财沿著海岸线继续南行，一路想著海能容纳百川而不增，太阳曝晒而不减。人的心胸如海，智慧如海。海，太伟大了。
善财走了非止一日，来到了楞伽道边，走进了海岸聚落。四处询问善住比丘的住处。人们说：“谁知他住在哪裡？他是神不知鬼不觉的在聚落出现。当你在危急的时候他就出现了。他有时是老者，有时是小孩；有时在水上跑，有时在空中飞。屋子关不住，牆壁阻不了；刀砍不伤，火烧不焚。都说他是一个无依无住的人，但没有人说他是神。因为他做的是人的事而不是神的事。”
善财忧虑，怎样找到这神通广大无依无住的善住比丘呢？就在聚落裡东走西串。一天两天过去了，三天四天也过去了，还是寻不著善住比丘的身影。
善财又想：佛与菩萨是真语者，实语者，不妄语者，总有一天会找到他，便继续在聚落裡寻找。
早晨的阳光照在大地上，天空浮著彩霞，一片金红色的世界分外迷人。善财照例在空地上站著，面对太阳，练习海云比丘教给的运气功能，眼观鼻、鼻观心，心如大海而无所住，万念俱寂。就在这寂定的当儿，忽闻空中音乐悦耳，感人肺腑。往天空一看，在那五彩缤纷的云雾中，一个人影缥缈由远而近。仔细一看，是一个比丘，头顶上有宝盖幢幡覆罩，后面跟著天龙八部。善财忙下拜道：“大善知识者神通广大。我已发菩提心，利乐有情，造福人间，解脱众生的苦难，特来参拜大善知识！”
善住比丘往来行径，比飞鸟还轻。看见善财，即降下云头，站在善财面前，慈祥地说道：“善哉来者，你既发菩提心又为何来访我，我无甚德能。我是一个无依无住者。既无所依，也无所住，可是人们偏称我为善住。因为我往来自由，无所阻碍，内心寂然，无所牵挂。在我慈悲济世，利益有情时，一些罪孽众生把我丢入火海、关进牢狱，对我毫无损伤。这是我以慈悲三昧，发出人们不能自觉观照的本来面目。人们的错觉认为我能变化表现精巧的幻术。我也因此使人兴奋、快乐，忘记疲劳。要是你能如此，做到不被尘境所惑，也可以无依无住。
善住比丘说完，用手将善财童子的头一摸，善财感觉得自己小得象蚂蚁。再把善财头顶一摸，又感到自己高入天空。善住比丘拉著善财的手，善财感到没有什麽变化，与原来一样。又问善财道：“你感觉到什麽？”善财回答：“昏昏然如履太空。”
善住比丘道：“仁者自有宿慧。我只知道这些，也算利乐有情的一滴水珠。你要学造福人间，再往前走，南方有个达裡鼻茶国，国内自在城中，有个名弥伽的人，他可以告诉你。”
善住比丘说完，转身就不见了。善财童子已体验到，内心寂然，不为客尘所染，无所依，无所住，与宇宙浑然一体，自由自在，能发出超出常人的威力，人们感到意识不到地幻觉。善财运用此功能，继续往南行走。
尔时，善财童子专念善知识教，专念普眼法门，专念佛神力，专持法句云，专入法海门，专思法差别，深入法漩澓，普入法虚空，净持法翳障，观察法宝处。
渐次南行，至楞伽道海岸聚落，观察十方，求觅善住。见此比丘于虚空中来往经行，无数诸天恭敬围绕，散诸天华，作天妓乐，幡幢缯绮悉各无数，遍满虚空以为供养；诸大龙王，于虚空中兴不思议沉水香云，震雷激电以为供养；紧那罗王奏众乐音，如法赞美以为供养；摩睺罗伽王以不思议极微细衣，于虚空中周回布设，心生欢喜，以为供养；阿修罗王兴不思议摩尼宝云，无量光明种种庄严，遍满虚空以为供养；迦楼罗王作童子形，无量采女之所围绕，究竟成就无杀害心，于虚空中合掌供养；不思议数诸罗刹王，无量罗刹之所围绕，其形长大，甚可怖畏，见善住比丘慈心自在，曲躬合掌瞻仰供养；不思议数诸夜叉王，各各悉有自众围绕，四面周匝恭敬守护；不思议数诸梵天王，于虚空中曲躬合掌，以人间法称扬赞叹；不思议数诸净居天，于虚空中与宫殿俱，恭敬合掌发弘誓愿。
时，善财童子见是事已，心生欢喜，合掌敬礼，作如是言：「圣者！我已先发阿耨多罗三藐三菩提心，而未知菩萨云何修行佛法？云何积集佛法？云何备具佛法？云何熏习佛法？云何增长佛法？云何总摄佛法？云何究竟佛法？云何净治佛法？云何深净佛法？云何通达佛法？我闻圣者善能诱诲，唯愿慈哀，为我宣说：菩萨云何不舍见佛，常于其所精勤修习？菩萨云何不舍菩萨，与诸菩萨同一善根？菩萨云何不舍佛法，悉以智慧而得明证？菩萨云何不舍大愿，能普利益一切众生？菩萨云何不舍众行，住一切劫心无疲厌？菩萨云何不舍佛刹，普能严净一切世界？菩萨云何不舍佛力，悉能知见如来自在？菩萨云何不舍有为亦复不住，普于一切诸有趣中犹如变化，示受生死，修菩萨行？菩萨云何不舍闻法，悉能领受诸佛正教？菩萨云何不舍智光，普入三世智所行处？」
时，善住比丘告善财言：
「善哉善哉！善男子！汝已能发阿耨多罗三藐三菩提心，今复发心求问佛法、一切智法、自然者法。
「善男子！我已成就菩萨无碍解脱门，若来若去，若行若止，随顺思惟，修习观察，即时获得智慧光明，名：究竟无碍。得此智慧光明故，知一切众生心行无所障碍，知一切众生殁生无所障碍，知一切众生宿命无所障碍，知一切众生未来劫事无所障碍，知一切众生现在世事无所障碍，知一切众生言语音声种种差别无所障碍，决一切众生所有疑问无所障碍，知一切众生诸根无所障碍，随一切众生应受化时悉能往赴无所障碍，知一切刹那、罗婆、牟呼栗多、日夜时分无所障碍，知三世海流转次第无所障碍，能以其身遍往十方一切佛刹无所障碍。何以故？得无住无作神通力故。
「善男子！我以得此神通力故，于虚空中或行、或住、或坐、或卧、或隐、或显，或现一身，或现多身，穿度墙壁犹如虚空；于虚空中结跏趺坐，往来自在犹如飞鸟；入地如水，履水如地，遍身上下普出烟焰如大火聚。或时震动一切大地，或时以手摩触日月，或现其身高至梵宫。或现烧香云，或现宝焰云，或现变化云，或现光网云，皆悉广大弥覆十方。或一念中过于东方一世界、二世界、百世界、千世界、百千世界，乃至无量世界，乃至不可说不可说世界；或过阎浮提微尘数世界，或过不可说不可说佛刹微尘数世界。于彼一切诸佛国土佛世尊前听闻说法，一一佛所现无量佛刹微尘数差别身，一一身雨无量佛刹微尘数供养云，所谓：一切华云、一切香云、一切鬘云、一切末香云、一切涂香云、一切盖云、一切衣云、一切幢云、一切幡云、一切帐云，以一切身云而为供养。一一如来所有宣说，我皆受持；一一国土所有庄严，我皆忆念。如东方，南、西、北方，四维、上、下，亦复如是。如是一切诸世界中所有众生，若见我形，皆决定得阿耨多罗三藐三菩提。彼诸世界一切众生，我皆明见，随其大小、胜劣、苦乐，示同其形，教化成就。若有众生亲近我者，悉令安住如是法门。
「善男子！我唯知此普速疾供养诸佛成就众生无碍解脱门。如诸菩萨持大悲戒、波罗蜜戒、大乘戒、菩萨道相应戒、无障碍戒、不退堕戒、不舍菩提心戒、常以佛法为所缘戒、于一切智常作意戒、如虚空戒、一切世间无所依戒、无失戒、无损戒、无缺戒、无杂戒、无浊戒、无悔戒、清净戒、离尘戒、离垢戒；如是功德，而我云何能知能说？
「善男子！从此南方有国，名：达里鼻荼，城名：自在；其中有人，名曰：弥伽。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，右绕瞻仰，辞退而行。
Supratishthita
Then Sudhana, remembering that spiritual benefactor’s teaching of the universal eye, reflecting on that projection of buddhahood, keeping in mind those multitudes of statements of the Teaching, entering into those oceans of entries into the Teaching, pondering that method of teaching, plunging into the principles of that whirlpool of teaching, entering fully into the space of that teaching, clarifying that sphere of teaching, and contemplating that treasure island of teaching, gradually made his way to Sagaratira in Lanka, where he looked in all directions, desiring to see the monk Supratishthita. He saw Supratishthita walking in the sky, surrounded by countless hundreds of thousands of celestial beings. He also saw the sky covered with clouds of celestial flowers, with the sound of countless clouds of heavenly music and countless streamers and banners offered by the chief celestials to the monk Supratishthita as tokens of respect. He also saw inconceivable clouds of black aloe-scented water thundering in the sky, raised on high by the chief water spirits. He also heard countless sounds of pleasing celestial music and song coming from the sky with words of reverence and hymns of praise, performed by supernatural beings; he also saw inconceivable clouds of fine cloths spread out in the sky by joyous serpent chiefs out of respect for Supratishthita. He also saw inconceivable clouds of jewels set in the sky by the chief titans, with the light of the magnificent array of their inconceivable qualities. He also saw inconceivable hosts of bird girls, standing in the sky with their hands joined in gestures of respect, with noninjury uppermost in their minds. He also saw inconceivable hundreds of thousands of goblin chiefs in the sky with their retinues, their bodies transfigured, directed there by goodwill toward the monk Supratishthita. He also saw inconceivable numbers of demigod chiefs with their retinues circling in the sky to protect Supratishthita. He also saw inconceivable hundreds of thousands of Brahma chiefs in the sky making salutations, uttering pleasant words of respect and songs of praise. He also saw inconceivable hundreds of thousands of celestial beings of the pure abodes in their palaces in the sky, paying their respects to the monk Supratishthita.
Then Sudhana, seeing the monk Supratishthita walking in the sky, was pleased, enraptured, transported, overjoyed, happy; he saluted and greeted Supratishthita and said to him, “Noble one, I have set my mind on supreme enlightenment, but I do not know how an enlightening being is to seek the qualities of buddhas, how an enlightening being is to acquire the qualities of buddhas, how an enlightening being is to accumulate the qualities of buddhas, how an enlightening being is to cultivate the qualities of buddhas, how an enlightening being is to actualize the qualities of buddhas, how an enlightening being is to act in accord with the qualities of buddhas, how an enlightening being is to assemble the qualities of buddhas, how an enlightening being is to contemplate the qualities of buddhas, how an enlightening being is to clarify the qualities of buddhas in order to accomplish all the tasks of enlightening beings, how an enlightening being is to approach and follow the qualities of buddhas. Noble one, I hear that you give instructions to enlightening beings: please tell me how an enlightening being is to set to work on the Buddha teachings, not to lose sight of Buddha whatever one is doing, not to lose sight of enlightening beings so as to be always in contact with reality, always to be involved with the Buddha teachings so as to be at one with the roots of goodness of all enlightening beings, always to be involved with the vows of enlightening beings so as to accord with knowledge, always to be involved in the practices of enlightening beings so as to accomplish the task of all enlightening beings, always to be pervading all buddha-fields so as to live continuously through all ages, to remain in the conditional for the manifestation of the projections of all buddhas, always to be hearing the Teaching in order to visit in one’s own body the places of death and birth of all buddhas by the emanationlike action of enlightening beings, and to always be in contact with the light of knowledge so as to receive the teachings of all buddhas and accord with knowledge of past, present, and future.”
To this, Supratishthita replied, “It is good that you have set your mind on supreme perfect enlightenment and ask about the qualities of buddhahood, the qualities of omniscience, the qualities of independence. I have attained the enlightening liberation ‘unobstructed door.’ Going in and out of this ‘unobstructed door’ liberation, practicing it, analyzing it, examining it, investigating it, and clarifying it, I have attained a light of knowledge called ‘ultimate nonobstruction,’ whereby I am free from obstruction in awareness of the mental actions of all sentient beings, knowing where all sentient beings die and are born, entries into the channels to memory of past states, associations with all beings in future ages, communications to all sentient beings of the present time, knowledge of the conventions of languages of all sentient beings, cutting off the doubts of all sentient beings, comprehending the differences in the faculties of all sentient beings, approaching all sentient beings at appropriate times to guide them to full development, comprehension of time divisions as being conceptual, and in noncorporeal pervasion of the buddha-fields in the ten directions, all by the attainment of nonbeing, nonabiding, and nondoing. By the realization of this mystic power of nondoing I walk, stand, sit, and lie down in the sky, disappear and appear, produce smoke and flame. Being one, I become many; being many, I become one. I become now visible, now invisible. I go through walls unhindered, as through empty space. While sitting cross-legged I travel in space, like a bird on the wing. I go in and out of the earth as if in water. I walk on water unhindered as on the earth. I smoke and flame like a great conflagration. I cause even the earth to quake. With my hand I polish even the sun and moon, those bodies of great potency, power, and light. I envelop even up to the Brahma world in my body. Covering the world with clouds of lights the colors of all jewels, I emit clouds in the forms of all beings. Emanating clouds of webs of light of infinite colors, I go forth in all directions: in each moment of thought I pass one world to the east, I pass two worlds, three worlds, a hundred worlds, a thousand worlds, a hundred thousand worlds, a million worlds, a hundred millions worlds, a billion worlds, a hundred billion worlds, a quintillion worlds, countless, measureless, endless, incomparable, inconceivable, incalculable, untold, unspeakably unspeakable numbers of worlds; and in those worlds are buddhas living, in each of those oceans of worlds, in each of those streams of worlds, in each region of those worlds, in each age of those worlds, in each set of those worlds, in each occurrence of those worlds, in each expression of those worlds, in each medium of those worlds, in each particular of those worlds, in each sacred place in those worlds, in each site of enlightenment in those worlds, in each assembly in those worlds—I go to each of the buddhas teaching in those worlds with as many bodies as atoms in endless buddha-lands, each body raining as many clouds of offerings as atoms in endless buddha-lands. Going to the buddhas, I ceaselessly make offerings of all kinds of flowers, fragrances, garlands, unguents, robes, banners, pennants, canopies, nets, and ornaments. Those buddhas explain, reveal, and elucidate, and I acknowledge and take up all that they teach. I also remember the purity of the buddha-lands of those buddhas. As in the east, so also in all directions do I go to innumerable worlds, see the buddhas teaching there, make offerings to them, acknowledge and take up what they say, and remember the purity of their buddha-lands. Also, all the beings who see me, to whom I come, are assured of supreme perfect enlightenment. Also, whatever beings I see, small or large, underdeveloped or well developed, happy or unhappy, I adopt a corresponding physical form, in order to guide them to maturity and perfection in the appropriate time. And all beings who come to me I establish in this enlightening liberation, which is everywhere at once and which is the consummation of unerring power.
“Son, I know this enlightening liberation ‘unobstructed door’, which is everywhere at once engaged in the service of the buddhas, appropriate to the development of all beings. How can I know the practice, or tell the virtues, of the great enlightening beings who act on great compassion, who act in accord with the practice of the Great Vehicle, whose conduct never deviates from the path of enlightening beings, whose conduct is free from attachment, whose conduct always embodies the will of enlightening beings, who always act with the thought of enlightenment, whose action is focused on the way of the enlightened, who always act with the thought of omniscience, whose way of action is like the sky, whose conduct is independent of all mundane realms, whose conduct is flawless, whose conduct is uncorrupted, whose conduct is consistent, whose conduct is faultless, whose conduct is pure, whose conduct is unblemished, whose conduct is free from evil, whose conduct is honest, whose conduct is dispassionate, whose conduct is undefiled?
“Go south, son, to the Dravidian city Vajrapura. There lives a grammarian named Megha. Go to him and ask him how an enlightening being is to learn and practice the conduct of enlightening beings.”
Then Sudhana again paid his respects to the monk Supratishthita 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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