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。
善财离开那罗素国，走到离伊沙那聚落不远，看见熊熊大火，火焰冲天，聚落在火焰之中。一个人在火焰中窜来窜去。善财“呀”了一声，说：“不好了，聚落失火了。”跑步前去扑灭。走近一看，房屋并未燃烧。
那人见善财看得仔细，跳出火焰问道：“童子从何来有甚事？”
善财急忙上前施礼道：“我已发菩提心，利乐有情，造福人间。但不知如何行？特来参拜善知识者，愿圣者慈悲教诲于我。”
那人说：“这很好，随我来吧！”
善财随同那人走到聚落旁，见竖著一排排无数尖刀。那人一跃登上，在刀尖上跳来跳去，翻筋斗、竖倒立，往来自如而不伤其身。
善财想，莫非遇到魔鬼了？停步不前。那人大呼：“快来吧，这就是你学会捨己为人的好地方。”
善财不敢上去，只是胆战心惊，回头欲跑。刚一调头，背后火焰又起。往左走，有夜叉执刀拦著。往右走，有饿鬼张开血盆大嘴。善财吓得一身麻木，叫道：“我命休矣！”
那人却道：“随我来吧，这是你唯一的好去处。”
善财惊慌不已，又想镇静下来，可是始终不能万缘放下，只有垂首待毙。
顷刻间，忽听空中百千音乐齐鸣，乐声雅韵，有人歌唱道：
童子寻求胜热公，门前别露一家风。刀山火聚方灯跳，顿悟圆明色是空。
唱罢道：“善财勿惊，此善知识者实难相遇，将为你解除烦恼。”
善财战战兢兢，望空拜谢。又向那人作礼道：“圣者，祈慈悲教诲。”
那人喝道：“还不上来，等待何时？”
善财鼓起勇气，一跃登上刀上，刀尖触及涌泉。奇怪，刀尖不但没有伤肉，而且感到四肢轻鬆，身心舒畅。善财顿时万念俱寂。随著那人跳跃翻腾，有说不尽的快乐。那人不是别人，正是善财要参拜的胜热婆罗门。
胜热婆罗门大吼一声：“快下火海！”
善财此时心情沉著，无有杂念。随著胜热，跳进猛火焰焰的火坑，感觉不是炙热，而是遍身清凉，烦恼尽息。二人在火坑中，来回径走，穿梭而行。左转右绕，越走越感到舒畅，越走越感到怡悦，有说不出的快乐。二人行走多时，才跳出火坑。
善财出了火坑，这种愉悦，不可言喻，默然享受。
婆罗门对善财说道：“寻访名师，参拜善知识者，要刀山敢上，火海敢闯啊！”
善财拜谢教诲。胜热又说道：“再往南去有个狮子奋迅城，城中有个慈航童女，她可以告诉你淨化世间，造福人间的善行。”
善财向胜热婆罗门右绕三匝，胜热又吩咐道：“淨化人间的路上，要刀山敢上火海敢闯啊！”
善财身根轻鬆，心裡凉爽，一丝不挂，暖融融，喜洋洋，如婴儿之未孩，这才是脱胎换骨，另换了一个人，边走边想：“上刀山，扑火海，锻炼凡胎，这才是熔化凡情的大熔炉！”
想到这一场锻炼凡胎的刀山火海场面，暗地流了一把冷汗。只得辞别胜热，又往南行去。
尔时，善财童子为菩萨无胜幢解脱所照故，住诸佛不思议神力，证菩萨不思议解脱神通智，得菩萨不思议三昧智光明，得一切时熏修三昧智光明，得了知一切境界皆依想所住三昧智光明，得一切世间殊胜智光明；于一切处悉现其身，以究竟智说无二无分别平等法，以明净智普照境界；凡所闻法皆能忍受，清净信解，于法自性决定明了；心恒不舍菩萨妙行，求一切智永无退转，获得十力智慧光明，勤求妙法常无厌足，以正修行入佛境界，出生菩萨无量庄严，无边大愿悉已清净；以无穷尽智知无边世界网，以无怯弱心度无量众生海；了无边菩萨诸行境界，见无边世界种种差别，见无边世界种种庄严，入无边世界微细境界，知无边世界种种名号，知无边世界种种言说，知无边众生种种解，见无边众生种种行，见无边众生成熟行，见无边众生差别想；念善知识。
渐次游行，至伊沙那聚落，见彼胜热修诸苦行求一切智。四面火聚犹如大山，中有刀山高峻无极，登彼山上投身入火。
时，善财童子顶礼其足，合掌而立，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？云何修菩萨道？我闻圣者善能诱诲，愿为我说！」
婆罗门言：「善男子！汝今若能上此刀山，投身火聚，诸菩萨行悉得清净。」
时，善财童子作如是念：「得人身难，离诸难难，得无难难，得净法难，得值佛难，具诸根难，闻佛法难，遇善人难，逢真善知识难，受如理正教难，得正命难，随法行难。此将非魔、魔所使耶？将非是魔险恶徒党，诈现菩萨善知识相，而欲为我作善根难、作寿命难，障我修行一切智道，牵我令入诸恶道中，欲障我法门、障我佛法？」
作是念时，十千梵天，在虚空中，作如是言：
「善男子！莫作是念！莫作是念！今此圣者得金刚焰三昧光明，发大精进，度诸众生，心无退转；欲竭一切贪爱海，欲截一切邪见网，欲烧一切烦恼薪，欲照一切惑稠林，欲断一切老死怖，欲坏一切三世障，欲放一切法光明。
「善男子！我诸梵天多著邪见，皆悉自谓是自在者、是能作者，于世间中我是最胜。见婆罗门五热炙身，于自宫殿心不乐著，于诸禅定不得滋味，皆共来诣婆罗门所。时，婆罗门以神通力示大苦行为我说法，能令我等，灭一切见，除一切慢，住于大慈，行于大悲，起广大心，发菩提意，常见诸佛，恒闻妙法，于一切处心无所碍。」
复有十千诸魔，在虚空中，以天摩尼宝散婆罗门上，告善财言：「善男子！此婆罗门五热炙身时，其火光明映夺于我所有宫殿诸庄严具皆如聚墨，令我于中不生乐著，我与眷属来诣其所。此婆罗门为我说法，令我及余无量天子、诸天女等，皆于阿耨多罗三藐三菩提得不退转。」
复有十千自在天王，于虚空中，各散天华，作如是言：「善男子！此婆罗门五热炙身时，其火光明映夺我等所有宫殿诸庄严具皆如聚墨，令我于中不生爱著，即与眷属来诣其所。此婆罗门为我说法，令我于心而得自在，于烦恼中而得自在，于受生中而得自在，于诸业障而得自在，于诸三昧而得自在，于庄严具而得自在，于寿命中而得自在，乃至能于一切佛法而得自在。」
复有十千化乐天王，于虚空中，作天音乐，恭敬供养，作如是言：「善男子！此婆罗门五热炙身时，其火光明照我宫殿诸庄严具及诸采女，能令我等不受欲乐、不求欲乐、身心柔软，即与众俱来诣其所。时，婆罗门为我说法，能令我等心得清净、心得明洁、心得纯善、心得柔软、心生欢喜，乃至令得清净十力清净之身，生无量身，乃至令得佛身、佛语、佛声、佛心，具足成就一切智智。」
复有十千兜率天王、天子、天女、无量眷属，于虚空中，雨众妙香，恭敬顶礼，作如是言：「善男子！此婆罗门五热炙身时，令我等诸天及其眷属，于自宫殿无有乐著，共诣其所。闻其说法，能令我等不贪境界，少欲知足，心生欢喜，心得充满，生诸善根，发菩提心，乃至圆满一切佛法。」
复有十千三十三天并其眷属、天子、天女，前后围绕，于虚空中，雨天曼陀罗华，恭敬供养，作如是言：「善男子！此婆罗门五热炙身时，令我等诸天于天音乐不生乐著，共诣其所。时，婆罗门为我等说一切诸法无常败坏，令我舍离一切欲乐，令我断除憍慢放逸，令我爱乐无上菩提。又，善男子！我当见此婆罗门时，须弥山顶六种震动，我等恐怖，皆发菩提心坚固不动。」
复有十千龙王，所谓：伊那跋罗龙王、难陀优波难陀龙王等，于虚空中，雨黑栴檀；无量龙女奏天音乐，雨天妙华及天香水，恭敬供养，作如是言：「善男子！此婆罗门五热炙身时，其火光明普照一切诸龙宫殿，令诸龙众离热沙怖、金翅鸟怖，灭除瞋恚，身得清凉，心无垢浊，闻法信解，厌恶龙趣，以至诚心悔除业障，乃至发阿耨多罗三藐三菩提意住一切智。」
复有十千夜叉王，于虚空中，以种种供具，恭敬供养此婆罗门及以善财，作如是言：「善男子！此婆罗门五热炙身时，我及眷属悉于众生发慈愍心，一切罗刹、鸠槃荼等亦生慈心；以慈心故，于诸众生无所恼害而来见我。我及彼等，于自宫殿不生乐著，即与共俱，来诣其所。时，婆罗门即为我等如应说法，一切皆得身心安乐，又令无量夜叉、罗刹、鸠槃荼等发于无上菩提之心。」
复有十千乾闼婆王，于虚空中，作如是言：「善男子！此婆罗门五热炙身时，其火光明照我宫殿，悉令我等受不思议无量快乐，是故我等来诣其所。此婆罗门为我说法，能令我等于阿耨多罗三藐三菩提得不退转。」
复有十千阿修罗王，从大海出，住在虚空，舒右膝轮，合掌前礼，作如是言：「善男子！此婆罗门五热炙身时，我阿修罗所有宫殿、大海、大地，悉皆震动，令我等舍憍慢放逸，是故我等来诣其所。从其闻法，舍离谄诳，安住忍地，坚固不动，圆满十力。」
复有十千迦楼罗王，勇力持王而为上首，化作外道童子之形，于虚空中唱如是言：「善男子！此婆罗门五热炙身时，其火光明照我宫殿，一切震动皆悉恐怖，是故我等来诣其所。时，婆罗门即为我等如应说法，令修习大慈，称赞大悲，度生死海，于欲泥中拔济众生，叹菩提心，起方便智，随其所宜调伏众生。」
复有十千紧那罗王，于虚空中，唱如是言：「善男子！此婆罗门五热炙身时，我等所住宫殿诸多罗树、诸宝铃网、诸宝缯带、诸音乐树、诸妙宝树及诸乐器，自然而出佛声、法声及不退转菩萨僧声、愿求无上菩提之声，云：『某方、某国，有某菩萨，发菩提心；某方、某国，有某菩萨，修行苦行，难舍能舍，乃至清净一切智行；某方、某国，有某菩萨，往诣道场；乃至某方、某国，有某如来，作佛事已，而般涅槃。』
「善男子！假使有人，以阎浮提一切草木末为微尘，此微尘数可知边际，我宫殿中宝多罗树乃至乐器所说菩萨名、如来名、所发大愿、所修行等，无有能得知其边际。
「善男子！我等以闻佛声、法声、菩萨僧声，生大欢喜，来诣其所。时，婆罗门即为我等如应说法，令我及余无量众生于阿耨多罗三藐三菩提得不退转。」
复有无量欲界诸天，于虚空中，以妙供具，恭敬供养，唱如是言：「善男子！此婆罗门五热炙身时，其火光明照阿鼻等一切地狱，诸所受苦悉令休息。我等见此火光明故，心生净信；以信心故，从彼命终，生于天中；为知恩故，而来其所，恭敬瞻仰，无有厌足。时，婆罗门为我说法，令无量众生发菩提心。」
尔时，善财童子闻如是法，心大欢喜，于婆罗门所，发起真实善知识心，头顶礼敬，唱如是言：「我于大圣善知识所生不善心，唯愿圣者容我悔过！」
时，婆罗门即为善财而说颂言：
「若有诸菩萨，顺善知识教，一切无疑惧，安住心不动。
当知如是人，必获广大利，坐菩提树下，成于无上觉。」
尔时，善财童子即登刀山，自投火聚；未至中间，即得菩萨善住三昧；才触火焰，又得菩萨寂静乐神通三昧。善财白言：「甚奇！圣者！如是刀山及大火聚，我身触时安隐快乐。」
时，婆罗门告善财言：「善男子！我唯得此菩萨无尽轮解脱。如诸菩萨摩诃萨大功德焰，能烧一切众生见惑令无有余，必不退转无穷尽心、无懈怠心、无怯弱心，发如金刚藏那罗延心，疾修诸行无迟缓心，愿如风轮普持一切精进大誓皆无退转；而我云何能知能说彼功德行？」
「善男子！于此南方，有城名：师子奋迅；中有童女，名曰：慈行。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，绕无数匝，辞退而去。
Jayoshmayatana
Then, illumined by the light of knowledge of the enlightening liberation “unsurpassed banner,” directly witnessing the inconceivable miracles of the realm of buddhas, endowed with mystic knowledge directly aware of the inconceivable liberation of enlightening beings, his mind illumined by the inconceivable knowledge of concentration of enlightening beings, imbued with the light of knowledge of concentration comprehending all times at once, illumined by the realm of concentration comprehending that all is in perception, having attained the light of the highest knowledge in all worlds, approaching the state whose scope reaches everywhere in past, present, and future, intent on the knowledge showing nondual equality in differentiation, with the of acceptance of things in terms of their inherent nature, his mind constantly involved in enlightening beings’ practice of mystic knowledge reaching everywhere, which is meditation on inherent nature, his mind progressing rapidly and irreversibly toward omniscience, illumined by the lightning of knowledge of the ten powers, his mind tirelessly seeking the sound of the reality realm, determined to enter the realm of omniscience, intent on accomplishing the infinite array of practices of enlightening beings and purifying the infinite sphere of great vows of enlightening beings, his mind directed toward endlessly ongoing knowledge of the infinite network of all worlds, his mind not shrinking from guiding infinite beings to complete development, beholding the infinite sphere of practice of enlightening beings, seeing the variety of conditions in infinite worlds, seeing the variety of differentiations of infinite worlds, seeing infinite worlds within microcosms and macrocosms, seeing the variety of the webs of perceptions and conceptions on which infinite worlds are based, seeing the variety of conventional terminology in infinite worlds, seeing the variety of interests of infinite beings, seeing the variety of differentiations of infinite beings, seeing the following of developmental teachings of infinite beings, seeing the variety in perceptions of place and time of infinite beings, Sudhana, his attention on spiritual benefactors, gradually made his way to the priest Jayoshmayatana in the land of Ishana.
At that time the priest was practicing an ascetic exercise of enduring fierce heat, with his mind on omniscience; on four sides were huge bonfires like mountains ablaze. Rising above appeared a great mountain precipice, a razor-edge path.
Sudhana went up, paid his respects to the priest, and said, “Noble one, I have set my mind on supreme perfect enlightenment, but I do not know how an enlightening being is to learn and carry out the practice of enlightening beings. I hear you give enlightening beings instruction; please tell me how to learn and carry out the practice of enlightening beings.”
The priest said, “Climb this razor-edge-path mountain and jump from there into the fire—thus will your enlightening practice be purified.”
At that point Sudhana thought, “It is hard to avoid the the right opportunity; it is hard to find a buddha in the world; it is hard to have all one’s faculties in order; it is hard to get to hear the truth; it is hard to meet people of truth; it is hard to find genuine spiritual benefactors; it is hard to get genuine guidance and instruction; it is hard to live right in the human world; it is hard to carry out truth in all respects. Might this not be a demon, or someone possessed by a demon, or a cohort of the devil, or an imitation spiritual teacher, or a false enlightening being, who has undertaken to impede my roots of goodness, who is out to destroy my life? Does he not want to prevent me from reaching omniscience? Does he not want to lead me on a wrong path? Does he not want to prevent me from attaining buddhahood?”
While he was involved in these thoughts, ten thousand Brahma gods appeared in the sky and said to him, “Do not get fixed on such thoughts. This sage has attained the light of the concentration of adamantine flame. He has unrelenting energy and has begun the great undertaking of salvation. He has set out to end the emotional attachments of all sentient beings. He is striving to dissolve the webs of all views. He is determined to burn up the deadwood of all afflictions and their actions. He is working to shed light in the wilderness of all kinds of knowledge that is not conducive to enlightenment. He is resolved upon eliminating all beings’ fears of old age and death. He is intent on dispersing the darkness of past, present, and future. He has undertaken to shine beams of light of all truths. As he mortifies himself with four fires under the blazing sun, even the Brahma gods, who think themselves creators and lords and supreme beings, and are engrossed in various views, do not take pleasure in their own states because of the light given off by this priest’s peerless practice of heat austerity. Not enjoying the pleasure of meditation, they come to the priest, and he overwhelms them by mystic power, and through fierce austerity teaches them to get rid of all their views and destroy all pride and arrogance. He also teaches them so that they may suffuse all worlds with great love and compassion, make their will for enlightenment firm, enlarge their determination for enlightenment, turn to the vision of all buddhas, fully receive the voice of the buddhas, and hear the voice of buddhas everywhere without resistance or obstruction.”
Ten thousand demons also stood in the sky, showered celestial jewels, and said, “The light emitted from the flames used by this priest in his heat mortification obscures our abodes, our ornaments, and our paraphernalia. Terrified, we and our cohorts go to the priest, who teaches in such a way that, coming to ourselves and getting back our right minds, we aspire to enlightenment and become irreversible on the way to supreme perfect enlightenment.”
Also, ten thousand controlling gods, scattering celestial flowers, said, “While he is mortifying himself with four fires under the fiery sun, we find no pleasure in our own abodes. We and our cohorts go to him, and he teaches us so that we attain control of our own minds, control of afflictions, ability to be born in any state we wish, power to clear away obstructions caused by action, mastery of all concentrations, control of paraphernalia to purify our arrangements, and control conforming to our wishes.”
Ten thousand gods of pleasant emanations also stood in the sky, presented sweet sounds of celestial music and song, and said, “The fire of the priest is producing such light that our palaces are glowing, being purified and becoming more radiant, and so are the decorations and nymphs here. We and our cohorts of godlings and nymphs no longer find pleasure in desires, and we do not enjoy sensual pleasures. Our minds and bodies cooled, we go to the priest, who teaches us so that our minds will be purified, so that our minds will be radiant, so our minds will be good, so our minds will be malleable, so we will become joyful, so we may purify the realization of the knowledge of the ten powers, so we may grow in enthusiasm for the great Teaching, so we may purify our bodies and produce measureless buddha-bodies, so we may purify our voices and attain the voice of Buddha, so we may purify our minds and attain omniscience.”
Ten thousand gods of the heaven of satisfaction, along with their companies of celestial boys and girls, also stood in the sky, showered all kinds of fragrant powders, paying honor and respect, and said, “While he mortifies himself with fire there is no pleasure in our abodes. Being freed from attachment, we go to the priest and he teaches us so that we will be indifferent to all objects of sense, so that we will be perfectly and completely satisfied in mind, so that we will produce roots of goodness, so that we will aspire to enlightenment, and so that we will eventually fulfill all qualities of buddhas.”
Ten thousand gods of the heaven of timely portion, along with their celestial sons and daughters, showered a rain of flowers and said, “While this priest is mortifying himself with fire, we have no pleasure in our celestial song. Freed from attachment, we go to the priest and he teaches us so that we will become detached from all sensuality and eventually attain all qualities of buddhahood.”
Ten hundred thousand celestial beings of the thirty-three-fold heavens, each with thirty-two siblings, along with their celestial sons and daughters, showered rain from clouds of celestial cloths, jewels, ornaments, and flowers, then said, “While this priest is mortifying himself with fire, we have no pleasure in our palaces, parks, and groves, or in such enjoyments as music, dance, and song. Freed from attachment, we go to the priest, and he teaches us to remove all sensuality. He tells us this is all impermanent, unstable, bound to perish. He teaches us to thoroughly cut off all arrogance and heedlessness, to increase our desire for supreme enlightenment. Furthermore, at the sight of this priest, these peaks of the polar mountain quake. Terrified, we commit ourselves to reach omniscience, that we may be firm in our aspiration for omniscience.”
Also, ten thousand rain spirits in the sky showered rain from clouds of celestial sandalwood, along with the sweet sounds of the songs of nymphs, producing clouds of celestial fragrance, and said, “The light emitted from this priest’s fires, illumining the abodes of all the water spirits, removes fears of the hot rain of sand. It also extinguishes anger, and the water spirits become cool and clear in mind. Then, once our minds are clear, the priest teaches us to reject our low state as dragons and to stop all obstructive actions. Having taught us to overcome evil, he inspires us to supreme perfect enlightenment and leads us to omniscience.”
Also, ten thousand spirit chiefs, standing in the sky, honored the priest Jayoshmayatana and the youth Sudhana with various offerings, then said, “Son, as this priest mortifies himself with fire, goodwill toward human beings is born in our minds, and all spirits, goblins, and demons also become benevolent. Benevolent, now harmless, they come to us; overcome by the dominant power of goodwill, we find no pleasure in our various estates. We all go with our respective companions to the priest; he radiates light from his body, which shines on us and fills our bodies with bliss. Our bodies and minds blissful, he teaches us in such a way that many spirits, goblins, demons, and ghosts are inspired to seek enlightenment.”
Ten thousand chief celestial musicians also stood in the sky and said, “While we are in our abodes too, our abodes are illumined by the light of the priest’s fires; touched by that light, we are filled with inconceivable bliss and we go to the priest, who then teaches us in such a way that we become irreversible in progress toward supreme perfect enlightenment.”
Ten thousand titan kings rose from the ocean, knelt on their right knees, joined their palms in salutation, and said, “As this priest mortifies himself by fire, all our titan worlds, including the oceans, mountains, and land spheres, quake: we are all thereby divested of arrogance, heedlessness, and conceit; overwhelmed by the heat of his religious practice, we go to him, and he teaches us so that we may do away with all deceitfulness and guile, enter into acceptance of the profound truth, abide in the state of imperturbability, and perfect the knowledge of the ten powers.”
Also ten thousand bird kings, assuming splendid human forms, said, “Son, the light from the flames of the priest’s fires, shining on our abodes, causes them to quake. Frightened and agitated, we go to him, and by teaching us he exhorts us to great benevolence and compassion, he urges us to plunge into the ocean of mundane life to serve sentient beings sunk in the mud of desire, he urges us to purify our will for enlightenment, he exhorts us to keenness of wisdom and skill in means, and gets us to work at guiding sentient beings according to their maturity.”
Ten thousand centaur kings also stood in the sky and said, “As this priest mortifies himself by fire, the voice of Buddha comes forth from the rows of palms, the trees hung with nets of bells, strings of jewels, garlands, and musical instruments, and the houses and furniture with all kinds of musical instruments and jewelry in our abodes as they are blown by the wind; the voice of the Teaching, the voice of the host of nonregressing enlightening beings, and the voice of the vows on which enlightening beings act also emerge, saying that in such-and-such a world the enlightening being so-and-so is vowing to attain enlightenment, in such-and-such a world the enlightening being so-and-so is giving up that which is difficult to give up, in such-and-such a world the enlightening being so-and-so is purifying the sphere of universally aware knowledge, in such-and-such a world the enlightening being so-and-so is going to the summit of enlightenment, in such-and-such a world the enlightening being so-and-so has conquered the demon hordes and is becoming supremely and perfectly enlightened, in such-and-such a world the buddha so-and-so is turning the wheel of the teaching, in such-and-such a world the buddha so-and-so has finished all the tasks of buddhas and is passing away into absolute nirvana. There may be an end to the particles of every tree and plant, limb and leaf, on this continent, but there is no end to those names of the buddhas and the vows of enlightening beings, the lofty points of departure of the conduct of enlightening beings, which are heard to sound from the rows of palms and all the musical instruments, jewelry, houses, and furniture in our abodes as they are blown by the wind, producing the voices of Buddha, the Teaching, and enlightenment. Ecstatically joyful at the sound of the names of the buddhas and the community of enlightening beings and the vows and practices they proceed upon, we go to the priest, and he teaches us so that we and the many beings around us become irreversible in progress toward supreme perfect enlightenment.”
Innumerable gods of the realm of desire with magnificent appearances also stood in the sky, presented mental offerings, and said, “As this priest mortifies himself with heat, his bonfires give off such light that it illumines all the hells all the way to the uninterrupted hell, and the pains of all the creatures in hell cease. He also is visible to us by the same light. We above him, our minds clarified, have been born in the heavens of the realm of desire we wished for. Grateful to him, never tired of seeing him, we give up all sensuality and go to him, and he teaches us in such a way that innumerable sentient beings resolve to realize enlightenment.”
Then Sudhana, pleased, enraptured, transported, overjoyed, happy, having heard this teaching, considered the priest Jayoshmayatana to be a true spiritual benefactor, and prostrated himself at the priest’s feet and said, “I confess my error, noble one, in not recognizing you as a spiritual benefactor.” Thereupon the priest spoke a verse to Sudhana:
An enlightening being who follows instructions
Has no doubts, his mind at one with the teachers.
All benefits will be his, and they will be auspicious;
Sure of buddha-knowledge too, he awakens at the foot of the enlightenment tree.
Then Sudhana climbed the path up the cliff of the mountain, a mass of razor edges, and threw himself into the fire. As he was falling he attained an enlightening concentration called “well established.” On contact with the fire he attained an enlightening concentration called “mystic knowledge of the bliss of tranquillity.” He said, “How wonderful is the pleasant feeling of this fire and this razor-edge mountain.”
The priest said, “I have attained the enlightening liberation in which one is not overcome. I know this liberation, but how can I know the practice or tell the virtues of the enlightening beings whose resolve is like rays of fiery energy, determined to end all beings’ afflictions and views, who are eminent leaders who never turn back, whose hearts are never exhausted or overcome, whose minds are never depressed, whose spirits never cringe or cower, whose resolve is adamant, who are never dejected in carrying out their great undertakings, who never slacken in their efforts, who are like whirlwinds, who work for the benefit of all beings, whose vigor never recedes?
“Go south, to a city called Simhavijurmbhita, where there lives a girl named Maitrayani, daughter of the rajah Simhaketu; go ask her how an enlightening being is to learn and carry out the practice of enlightening beings.”
Then Sudhana paid his respects and left the priest Jayoshmayatana.
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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