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。
善财离开狮子奋迅城，来到三眼国，打听善见比丘住处，没有下落，只得向国中走去。翻过高山，穿过树林。进了树林看见一个年近二十的比丘，身体魁梧，妙像庄严，独自在林中散步，缓慢前行。头顶响著音乐，四方散发著芳香。
善财一看，此人并非等閒之辈，以参拜善知识的殊胜心，上前施礼道：“圣者，我已发菩提心，不知如何行菩萨行，敬望慈悲教我。”
那比丘两眼直视前方，不看善财，也不停脚，边走边道：“我年纪轻，没什麽可教你的。”
善财深记德云比丘的教导，见善知识作慈父想，不因傲慢而退却，便追上前去哀求道：“愿大善知识慈悲教我。”
比丘仍不回头，不答话，仍直往前走去。
善财又追上去，比丘还是往前走，说：“我没什麽可传的。”
善财想了个办法，显动法力，用学得的鸟语说：“师父，别跌下陷坑。”
比丘慈祥地道：“人作鸟语，大不应该。”
善财见比丘既明鸟语，而且知道是他说的，更加敬佩，但还要戏他一下，作弄他的傲慢劲，用狮子语吼：“我肚子饥饿了，可要饱食一餐。”
比丘没有理会，善财只有守住心田，将自己与比丘融为一体，赶上前去与比丘并行，道：“大善知识，我已发菩提心，就是不知如何行？请大善知识慈悲哀愍教诲。”
比丘道：“你不知如何行，就跟著我来吧！”善财靠近比丘，比丘手摸善财顶，又拍善财肩，慈祥地说道：“人称我为善见，因为我能看清极小极小的微尘，也能看到三千大千世界。我能看到过去的作业，也能看到现生应受的果报。我看到你在各处参访，也看到你来我这裡找我。这些都是我径行中修行得来的。当初我只知道每走一步，心与气相通，气与步相连，心、气、步化为一体。因此我行过平原，跨过小溪，爬上高山攀登绝壁，都是一样没有区别。我没有急喘，没有劳累，没有疲倦。现在我已经于三十八恒河沙数佛所修诸梵行，能在经行中持无量义陀罗尼，能于经行中供恒河沙佛庄严具，能于经行中见恒河沙佛妙相庄严。我得此菩萨随顺灯解脱门，能破一切障，拔一切苦。所以我昼夜经行，得心自在，得法自在，无所依附。”
善财见比丘说个没完，但已深深感染到行走的功能，调皮似地说道：“我也是天天行，怎麽没有行得自在呢？”
比丘道：“你一行一年多，没有遭到恶缘袭击，还不自在吗？”善财道：“自在有什麽用？怎样才能解脱众生的苦难呀！”比丘道：“你要解脱众生苦难，请到南方名闻国，那裡有个自在主童子，他在河堵中，可以告诉你如何自在。”
善财听比丘说完继续前行，还想追上去请教，可是越追越远。跟追不上了。只得舍了善见再向南行。
尔时，善财童子思惟菩萨所住行甚深，思惟菩萨所证法甚深，思惟菩萨所入处甚深，思惟众生微细智甚深，思惟世间依想住甚深，思惟众生所作行甚深，思惟众生心流注甚深，思惟众生如光影甚深，思惟众生名号甚深，思惟众生言说甚深，思惟庄严法界甚深，思惟种植业行甚深，思惟业庄饰世间甚深。
渐次游行，至三眼国，于城邑聚落、村邻市肆、川原山谷、一切诸处，周遍求觅善见比丘。
见在林中，经行往返，壮年美貌，端正可喜。其发绀青右旋不乱，顶有肉髻，皮肤金色，颈文三道，额广平正，眼目修广如青莲华，唇口丹洁如频婆果，胸摽卍字，七处平满，其臂纤长，其指网缦，手足掌中有金刚轮。其身殊妙如净居天，上下端直如尼拘陀树，诸相随好，悉皆圆满，如雪山王种种严饰，目视不瞬，圆光一寻。智慧广博犹如大海，于诸境界心无所动，若沉若举，若智非智，动转戏论，一切皆息。得佛所行平等境界，大悲教化一切众生，心无暂舍。为欲利乐一切众生，为欲开示如来法眼，为践如来所行之道，不迟不速，审谛经行。
无量天、龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽、释、梵、护世、人与非人前后围绕，主方之神随方回转引导其前，足行诸神持宝莲华以承其足，无尽光神舒光破闇，阎浮幢林神雨众杂华，不动藏地神现诸宝藏，普光明虚空神庄严虚空，成就德海神雨摩尼宝，无垢藏须弥山神头顶礼敬曲躬合掌，无碍力风神雨妙香华，春和主夜神庄严其身举体投地，常觉主昼神执普照诸方摩尼幢住在虚空放大光明。
时，善财童子诣比丘所，顶礼其足，曲躬合掌，白言：「圣者！我已先发阿耨多罗三藐三菩提心，求菩萨行。我闻圣者善能开示诸菩萨道，愿为我说：菩萨云何学菩萨行？云何修菩萨道？」
善见答言：「善男子！我年既少，出家又近。我此生中，于三十八恒河沙佛所净修梵行，或有佛所一日一夜净修梵行，或有佛所七日七夜净修梵行，或有佛所半月、一月、一岁、百岁、万岁、亿岁、那由他岁，乃至不可说不可说岁，或一小劫、或半大劫、或一大劫、或百大劫，乃至不可说不可说大劫，听闻妙法，受行其教，庄严诸愿，入所证处，净修诸行，满足六种波罗蜜海。亦见彼佛成道说法，各各差别，无有杂乱，住持遗教，乃至灭尽。亦知彼佛本所兴愿，以三昧愿力严净一切诸佛国土，以入一切行三昧力净修一切诸菩萨行，以普贤乘出离力清净一切佛波罗蜜。
「又，善男子！我经行时，一念中，一切十方皆悉现前，智慧清净故；一念中，一切世界皆悉现前，经过不可说不可说世界故；一念中，不可说不可说佛刹皆悉严净，成就大愿力故；一念中，不可说不可说众生差别行皆悉现前，满足十力智故；一念中，不可说不可说诸佛清净身皆悉现前，成就普贤行愿力故；一念中，恭敬供养不可说不可说佛刹微尘数如来，成就柔软心供养如来愿力故；一念中，领受不可说不可说如来法，得证阿僧祇差别法住持法轮陀罗尼力故；一念中，不可说不可说菩萨行海皆悉现前，得能净一切行如因陀罗网愿力故；一念中，不可说不可说诸三昧海皆悉现前，得于一三昧门入一切三昧门皆令清净愿力故；一念中，不可说不可说诸根海皆悉现前，得了知诸根际于一根中见一切根愿力故；一念中，不可说不可说佛刹微尘数时皆悉现前，得于一切时转法轮众生界尽法轮无尽愿力故；一念中，不可说不可说一切三世海皆悉现前，得了知一切世界中一切三世分位智光明愿力故。
「善男子！我唯知此菩萨随顺灯解脱门。如诸菩萨摩诃萨如金刚灯，于如来家真正受生，具足成就不死命根，常然智灯无有尽灭，其身坚固不可沮坏，现于如幻色相之身，如缘起法无量差别，随众生心各各示现，形貌色相世无伦匹，毒刃火灾所不能害，如金刚山无能坏者，降伏一切诸魔外道；其身妙好如真金山，于天人中最为殊特，名称广大靡不闻知，观诸世间咸对目前，演深法藏如海无尽，放大光明普照十方。若有见者，必破一切障碍大山，必拔一切不善根本，必令种植广大善根。如是之人，难可得见，难可出世；而我云何能知能说彼功德行？
「善男子！于此南方，有一国土，名曰：名闻；于河渚中，有一童子，名：自在主。汝诣彼问：菩萨云何学菩萨行、修菩萨道？」
时，善财童子为欲究竟菩萨勇猛清净之行，欲得菩萨大力光明，欲修菩萨无胜无尽诸功德行，欲满菩萨坚固大愿，欲成菩萨广大深心，欲持菩萨无量胜行，于菩萨法心无厌足，愿入一切菩萨功德，欲常摄御一切众生，欲超生死稠林旷野，于善知识常乐见闻，承事供养无有厌倦；顶礼其足，绕无量匝，殷勤瞻仰，辞退而去。
Sudarshana
Then, contemplating the profound discernment of enlightening beings’ knowledge, the profound attainment of the base of the reality realm, the profound knowledge of all subtleties, the profundity of the conceptuality of the world, the profundity of the base of nondoing, the profundity of the base of the mental stream, the profundity of the base of interdependent origination, the profundity of the plane of truth in terms of inherent nature, the profundity of the plane of truth in terms of the conventions of sentient beings, the profundity of the ground of adornment of the cosmos, the profundity of the plane of observation of the operation of the body, and the profundity of the ground of the world of action and thought, Sudhana made his way to the land of Trinayana.
Looking for the monk Sudarshana in towns and cities, marketplaces and villages, in herding stations, in hermitages, in the provinces, in mountains, caves, and forests, he saw Sudarshana walking around in a certain woods, young and handsome, with the physical marks and embellishments of a great man, his gaze steady, mindful, of vast intelligence, intent on the sphere of insuperable knowledge, his mind free from all vacillation, vain imagination, idle fancies, and false ideas, abiding in pure knowledge, aware of the vast range of enlightened knowledge, firmly resolved to guide all beings to full development, with a vast sphere of great compassion, aiming to bear the eye of the teachings of all buddhas, aiming to produce the light of knowledge in all sentient beings, ever-mindful of the way of the enlightened, treading it for the sake of all sentient beings, walking quietly and steadily, neither quickly nor slowly, dressed like the deities of the pure abodes, surrounded by all kinds of beings.
Furthermore, in front of Sudarshana as he walked were deities of direction who caused the world to turn; footstep-following deities received his steps on jewel lotuses; fire deities with inexhaustible spheres of light dispelled the darkness; forest deities showered rain of flowering plants; earth deities, the source of stability, revealed jewel mines; sky deities, their splendor illumining everywhere, adorned the sky; glorious ocean deities scattered great jewels over him; polar mountain deities, full of purity, folded their hands in respectful salutation; wind deities of unobstructed power gave off a fragrant flowery breeze; springlike night deities prostrated their beautifully adorned bodies in respect; ever-awakening daylight deities hovered in the sky holding banners of radiant jewels to produce light.
Sudhana went up to the monk Sudarshana, paid his respects, and said, “Noble one, I have set out for supreme perfect enlightenment and seek the practice of enlightening beings. I have heard you give enlightening beings instruction, and I ask you to tell me how an enlightening being is to learn and carry out the practice of enlightening beings.”
Sudarshana said, “I am young, and have only recently become a monk. At that, in one life I have performed religious practice in the company of as many buddhas as grains of sand in thirty-eight Ganges Rivers. With some I performed spiritual practice for a day and a night, with some for a week, with some for a fortnight, with some for a month, with some for a year, with some for a century, with some for a millennium, with some for a hundred millennia, with some for a million years, with some for a trillion years, with some for untold, inexpressible numbers of years, with some for an intermediate eon, with some for half an eon, with some for an eon, with some for as long as untold, inexpressible numbers of eons, and from all those buddhas I heard explanation of the Teaching and received instruction. My vows were purified, my sphere of practice entering into the realm of realization was purified, the oceans of transcendent ways were fulfilled, I perceived their mystical transformations on attainment of enlightenment, I remembered their successive cycles of teaching without confusion, I realized the equality of their powers, and I preserved their instructions till the end of the right doctrine.
“I also realized all those buddhas’ past vows for the purification of their buddha-lands, by the power of accomplishment of concentration on the sphere of vows. I also realized all those buddhas past enlightening practices for the purification of their own practice, by the power of attainment of concentration entering into all practices. I realized all those buddhas’ purification of the transcendent ways, by the power of setting out on universally good practice.
“Furthermore, as I walk here, all realms flow toward me because of keenly observant knowledge being brought to the fore: all worlds flow away from me for the purification of passing over untold worlds in a single thought, by the power of accomplishment of great vows. In a single thought untold practical principles for sentient beings appear to me, for the fulfillment of the knowledge of the ten powers, by the power of carrying out the vows of practice of universally good enlightening beings. In a single thought the purities of visions of untold buddha-lands appear to me, so I may honor, attend, and serve as many buddhas as atoms in untold buddha-lands, by the power of carrying out the vow to serve former and future buddhas. In a single thought the teachings of untold buddhas occur to my mind, by the power of carrying out the vow to remember wheels of teaching accompanied by countless ways of proceeding with the teachings in action. In a single thought, untold oceans of enlightening practices appear to me, for the purification of all spheres of practice, by the power of carrying out the vow to fulfill the practices of enlightening beings, which are all interrelated. In a single thought, untold oceans of concentrations become manifest to me, for the purification of all spheres of concentration, by the power of carrying out the vow to comprehend all ways of concentration in one way of concentration. In a single thought untold oceans of faculties appear to me, for adaptation to all faculties and times, by the power of carrying out the vow to attain the faculty of ultimate mindfulness. In a single thought, untold wheels of time are manifest to me, for conveying timely teachings, by the power of carrying out the endless vow to continue till the end of sentient beings. In a single thought, untold oceans of all pasts, presents, and futures appear to me, for the definition of past, present, and future in all worlds, by the power of carrying out the vow for illumination of comprehensive knowledge.
“So I know the enlightening liberation ‘the lamp of knowledge which is never extinguished.’ How can I know the practice or tell the virtues of the enlightening beings with adamantine will, who are who embody the principle of relativity, who appear to sentient beings according to their mentalities, whose bodies appear like those of all beings in color, form, and size, whose bodies are not harmed by fire, poisons, or weapons, whose beings are invulnerable as adamantine mountains, who vitiate the power of all demons and opponents, who shine like mountains of gold, whose bodies stand out among all beings, whose bodies are perceived by all beings, who are heard of everywhere, who are looked up to by all sentient beings, who are mines of the earth of all truths, who illumine all quarters, who are seen without opposition because they have destroyed the mountains of obstructions, who are seen as supreme heroes because they extirpate all roots of evil, who are a welcome sight because they are products of many virtues, who are like udumbara flowers because they very rarely appear?
“South of here, in the land of Shramanamandala, is a city called Sumukha, where a boy named Indriyeshvara lives. Go ask him how an enlightening being is to learn and carry out the practice of enlightening beings.”
Then, intent on purifying attainment of the valor of enlightening beings, his mind illumined by the light of the power of enlightening beings, with the invincible energy of enlightening beings in his heart, his mind girded with the armor of the steadfast vows of enlightening beings, the breadth of the firm basis of intent of enlightening beings on his mind, determined to maintain the multitude of practices of enlightening beings, never tiring of the ways of enlightening beings, resolved to attain all qualities of enlightening beings, desiring to offer himself as a charioteer for all beings, desiring to bring all beings across the wasteland of the mundane whirl, never tiring of seeing, listening to, and attending spiritual benefactors, with immeasurable respect for the Teaching, Sudhana paid his respects to the monk Sudarshana 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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