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[善财童子五十三参][English] 第十二回 拜慈航童女

第十二回 拜慈航童女
第十二回 拜慈航童女

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》

  善财离别胜热,虽然心情舒畅,但未忘那上刀山下火海的紧张场面。再想要去狮子奋迅城,可慈航童女是善,是恶呢?不能揣测。但他求善知识的心切,也顾不得考虑那麽多,要去闯一闯。朝餐夜宿,不数日,来到狮子奋迅城

  慈航童女并不难找,因为她是狮子幢王的公主。善财担心警戒森严的王宫,不知进得去否?

  善财走到王宫门口,却没有一个卫士,又看见众多男女老少,都自由自在地涌进王宫去,便问一个老者道:“老人家,这麽多人进王宫去做什麽呢?”

  老人笑道:“看慈航童女的庄严藏呗。”

  善财又问:“什麽庄严藏那麽好看?”

  老人答道:“可好看哩,裡面有各种戏法,变换无穷,美极了!”

  善财随同众人走进王宫,见慈航童女坐于狮子宝座之上,五百童女围绕。无数香花缨络,装饰其身,装饰其宫。真是万紫千红的气象,别有一重天地。

  宫殿并不大,男女老幼如潮水般涌进,足足有一个时辰,可是看殿内人并不多,也不拥挤。善财好生奇怪。

  善财走到慈航童女座前,施礼道:“好公主,我已发菩提心,利乐有情造福人间。可不知道如何行?前来参拜各师,愿慈悲教我。”

  慈航命侍女扶起善财道:“我知道你来得很远。请坐吧!”侍女端来一张椅子放在善财的身边。

  善财不敢就坐,站著答道:“我住北方福城,走了一年多才到这裡。”

  慈航善财不敢就坐,起身拉著善财的手说道:“我没有什麽可教你,你看看我这宫殿吧。”

  善财随著慈航慢慢细看:那殿内壁、柱、镜、各庄严具中,现各种歌舞、戏剧、故事、曲艺,五光十色,表演精彩,令人陶然欲醉。善财一边细看,一边不由自禁的模仿。作各种不同的表演,手之舞之,足之蹈之,歌咏之,演奏之,早已忘乎其形飘飘然如履太空,入于三千大千世界之内。亲观佛陀说法,菩萨行善,罗汉修持。善财一一礼拜,忙得不休,慢慢心一境性,不知所以。清醒过来,自己却倒在慈航童女怀裡,感到满面羞愧。

  慈航满不在乎的口启朱唇对善财说:“我处在王宫,文武百官,勤劳庶民与我没有分别。我用这些戏法、幻境、调谐他们的身心,消除他们的烦恼和疲倦,使他们心情愉快,为众人造福田。”

  善财慈航那娇嫩的声音,柔软的胸怀,嫋娜的身材,亲切的感情,似乎有点弄得神魂颠倒。可是那赤诚坚贞的语言,不会令人起痴心念。善财也不是善动情欲的凡夫,真诚地讚歎道:“人生如幻,戏法虚构,能去诸恼,此亦是真。”

  慈航道:“我这点微不足道,要知造福人间,利乐有情的事,请到南方三眼国,那裡有个善见比丘,他可以告诉你怎麽办。”

  善财还想再请教,可是慈航已经送客,人流已经向外流动,众人将善财拥出了王宫。

  尔时,善财童子于善知识所,起最极尊重心,生广大清净解,常念大乘,专求佛智,愿见诸佛,观法境界,无障碍智常现在前,决定了知诸法实际、常住际、一切三世诸刹那际、如虚空际、无二际、一切法无分别际、一切义无障碍际、一切劫无失坏际、一切如来无际之际;于一切佛心无分别,破众想网,离诸执著,不取诸佛众会道场,亦不取佛清净国土;知诸众生皆无有我,知一切声悉皆如响,知一切色悉皆如影。

  渐次南行,至师子奋迅城,周遍推求慈行童女。闻此童女是师子幢王女,五百童女以为侍从,住毗卢遮那藏殿,于龙胜栴檀足金线网天衣座上而说妙法。善财闻已,诣王宫门,求见彼女。见无量众来入宫中,善财问言:「诸人今者何所往诣?」咸报之言:「我等欲诣慈行童女听受妙法。」善财童子即作是念:「此王宫门既无限碍,我亦应入。」

  善财入已,见毗卢遮那藏殿,玻璃为地,琉璃为柱,金刚为壁,阎浮檀金以为垣墙,百千光明而为窗牖,阿僧祇摩尼宝而庄校之,宝藏摩尼镜周匝庄严,以世间最上摩尼宝而为庄饰,无数宝网罗覆其上,百千金铃出妙音声,有如是等不可思议众宝严饰。其慈行童女,皮肤金色,眼绀紫色,发绀青色,以梵音声而演说法。

  善财见已,顶礼其足,绕无数匝,合掌前住,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!」

  时,慈行童女善财言:「善男子!汝应观我宫殿庄严。」

  善财顶礼,周遍观察,见一一壁中、一一柱中、一一镜中、一一相中、一一形中、一一摩尼宝中、一一庄严具中、一一金铃中、一一宝树中、一一宝形像中、一一宝璎珞中,悉见法界一切如来,从初发心,修菩萨行,成满大愿,具足功德,成等正觉,转妙法轮,乃至示现入于涅槃;如是影像靡不皆现,如净水中普见虚空日月星宿所有众像,如此皆是慈行童女过去世中善根之力。

  尔时,善财童子忆念所见诸佛之相,合掌瞻仰慈行童女

  尔时,童女善财言:「善男子!此是般若波罗蜜普庄严门,我于三十六恒河沙佛所求得此法。彼诸如来各以异门,令我入此般若波罗蜜普庄严门;一佛所演,余不重说。」

  善财白言:「圣者!此般若波罗蜜普庄严门境界云何?」

  童女答言:

  「善男子!我入此般若波罗蜜普庄严门,随顺趣向,思惟观察,忆持分别时得普门陀罗尼,百万阿僧祇陀罗尼门皆悉现前。所谓:佛刹陀罗尼门、佛陀罗尼门、法陀罗尼门、众生陀罗尼门、过去陀罗尼门、未来陀罗尼门、现在陀罗尼门、常住际陀罗尼门、福德陀罗尼门、福德助道具陀罗尼门、智慧陀罗尼门、智慧助道具陀罗尼门、诸愿陀罗尼门、分别诸愿陀罗尼门、集诸行陀罗尼门、清净行陀罗尼门、圆满行陀罗尼门、业陀罗尼门、业不失坏陀罗尼门、业流注陀罗尼门、业所作陀罗尼门、舍离恶业陀罗尼门、修习正业陀罗尼门、业自在陀罗尼门、善行陀罗尼门、持善行陀罗尼门、三昧陀罗尼门、随顺三昧陀罗尼门、观察三昧陀罗尼门、三昧境界陀罗尼门、从三昧起陀罗尼门、神通陀罗尼门、心海陀罗尼门、种种心陀罗尼门、直心陀罗尼门、照心稠林陀罗尼门、调心清净陀罗尼门、知众生所从生陀罗尼门、知众生烦恼行陀罗尼门、知烦恼习气陀罗尼门、知烦恼方便陀罗尼门、知众生解陀罗尼门、知众生行陀罗尼门、知众生行不同陀罗尼门、知众生性陀罗尼门、知众生欲陀罗尼门、知众生想陀罗尼门、普见十方陀罗尼门、说法陀罗尼门、大悲陀罗尼门、大慈陀罗尼门、寂静陀罗尼门、言语道陀罗尼门、方便非方便陀罗尼门、随顺陀罗尼门、差别陀罗尼门、普入陀罗尼门、无碍际陀罗尼门、普遍陀罗尼门、佛法陀罗尼门、菩萨法陀罗尼门、声闻法陀罗尼门、独觉法陀罗尼门、世间法陀罗尼门、世界成陀罗尼门、世界坏陀罗尼门、世界住陀罗尼门、净世界陀罗尼门、垢世界陀罗尼门、于垢世界现净陀罗尼门、于净世界现垢陀罗尼门、纯垢世界陀罗尼门、纯净世界陀罗尼门、平坦世界陀罗尼门、不平坦世界陀罗尼门、覆世界陀罗尼门、因陀罗网世界陀罗尼门、世界转陀罗尼门、知依想住陀罗尼门、细入粗陀罗尼门、粗入细陀罗尼门、见诸佛陀罗尼门、分别佛身陀罗尼门、佛光明庄严网陀罗尼门、佛圆满音陀罗尼门、佛法轮陀罗尼门、成就佛法轮陀罗尼门、差别佛法轮陀罗尼门、无差别佛法轮陀罗尼门、解释佛法轮陀罗尼门、转佛法轮陀罗尼门、能作佛事陀罗尼门、分别佛众会陀罗尼门、入佛众会海陀罗尼门、普照佛力陀罗尼门、诸佛三昧陀罗尼门、诸佛三昧自在用陀罗尼门、诸佛所住陀罗尼门、诸佛所持陀罗尼门、诸佛变化陀罗尼门、佛知众生心行陀罗尼门、诸佛神通变现陀罗尼门、住兜率天宫乃至示现入于涅槃陀罗尼门、利益无量众生陀罗尼门、入甚深法陀罗尼门、入微妙法陀罗尼门、菩提心陀罗尼门、起菩提心陀罗尼门、助菩提心陀罗尼门、诸愿陀罗尼门、诸行陀罗尼门、神通陀罗尼门、出离陀罗尼门、总持清净陀罗尼门、智轮清净陀罗尼门、智慧清净陀罗尼门、菩提无量陀罗尼门、自心清净陀罗尼门。

  「善男子!我唯知此般若波罗蜜普庄严门。如诸菩萨摩诃萨,其心广大,等虚空界,入于法界,福德成满,住出世法,远世间行,智眼无瞖,普观法界,慧心广大犹如虚空,一切境界悉皆明见,获无碍地大光明藏,善能分别一切法义,行于世行不染世法,能益于世非世所坏,普作一切世间依止,普知一切众生心行,随其所应而为说法,于一切时恒得自在;而我云何能知能说彼功德行?

  「善男子!于此南方,有一国土,名为:三眼;彼有比丘,名曰:善见。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,恋慕瞻仰,辞退而行。

Maitrayani

Then, with inconceivable respect for spiritual benefactors, the great zeal purified, ready for the Great Vehicle, seeking enlightened knowledge, absorbed in the way to enlightenment, seeking association with spiritual friends, dwelling in the sphere of the Teaching, approaching unhindered knowledge, certain of the supreme truth, intent on ultimate knowledge, realizing that past, present, and future are ultimately one instant, aware of ultimate nonduality like space, sure of the ultimacy of nonduality, dwelling in the ultimate nondifferentiation of the reality realm, devoted to discipline whose goal is freedom from obstruction, intent on ultimate harmony in action, dwelling on the ultimate nondifference of those who realize Thusness, intent on the knowledge to tear apart the net of conceptions of all sentient beings, free from attachment to any land, his mind not attached to the congregations of the buddhas or to the purities of the buddha-lands, perceiving all sentient beings as void of self Sudhana gradually made his way to the city Simhavijurmbhita, looking for the girl Maitrayani.

 He was told, “The girl Maitrayani, daughter of the rajah Simhaketu, with a retinue of five hundred girls, is up on the roof of a palace of radiant jewels, sitting on a seat set on sandalwood legs and draped with nets of strings of jewels and arrayed with celestial cloth, expounding spiritual teaching.”

 Hearing this, Sudhana entered the city, went to the house of the rajah, and stood at the outer foyer, desirous of seeing the girl Maitrayani. There he saw hundreds of thousands of people going in. He asked them where they were going and why they had come, and they told him they were going to Maitrayani to hear the Teaching. He thought to himself, “No one is prevented from going in.” So he went in.

 Having gone in, he saw the palace of radiant jewels set on a crystal base, with pillars of lapis lazuli and walls of diamond, ornamented with a hundred thousand projections of gold, furnished with countless jewel mirrors, arrayed with world-illumining jewels, spread with countless jewel nets, graced with inconceivable arrays of beautiful sounds from a hundred thousand golden bells shaken by the breeze. He also saw the girl Maitrayani, with dark eyes, black hair, and golden skin. Sudhana paid his respects to her 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.”

 She said, “Look at the adornments of my palace.”

 Looking all around, in each wall, each pillar, each mirror, each figure, each formation, each jewel, each golden bell, each jewel tree, each girl’s body, each jewel necklace, he saw reflected images of the buddhas in the cosmos, with their first inspirations, spheres of practice and vows, manifestations of emergence in the world, mystical transformation on attainment of enlightenment, turnings of the wheel of teaching, and displays of ultimate extinction. This he saw in each and every object. Just as the sun, moon, and stars in the sky are seen reflected in a clear, limpid pool of water, so did all the buddhas of the cosmos appear reflected in each object of the luminous jewel palace, this as a result of the girl Maitrayani’s past roots of goodness.

 Having viewed this, holding in mind the features of this Maitrayani’s words. She said, “I have attained the means of access to perfect wisdom from the arrangement of the totality. I sought this from buddhas as numerous as grains of sand in thirty-six Ganges Rivers, and those buddhas introduced me to the means of access to perfect wisdom by way of the arrangement of the totality through various ways of entry into it, each different.”

 Sudhana said, “What is the sphere of this means of access to perfect wisdom by way of the arrangement of the totality?”

 She said, “Focusing my attention on this means of access to perfect wisdom by way of the arrangement of the totality, meditating on it, following it, pondering it, contemplating it, making it familiar, keeping it in mind, putting it in order, putting it into effect, perfecting it, thoroughly examining it, I developed a mental control called ‘facing in all directions,’ in the sphere of which mental control incalculable tens of hundreds of thousands of media of the Teaching operate, assemble, become visible, become accessible, and develop—for example, the medium of buddha-lands, the medium of buddhas, the medium of doctrines, the medium of all beings, the medium of the past, the medium of the future, the medium of the present, the medium of the limit of duration, the medium of virtue, the medium of provisions of virtue, the medium of knowledge, the medium of provisions of knowledge, the medium of vows, the medium of differentiation of vows, the medium of practices, the medium of purification of practices, the medium of accumulation of practices, the medium of fulfillment of practices, the medium of actions, the medium of harmony of actions, the medium of streams of actions, the medium of performance of actions, the medium of fields of actions, the medium of rejection of evil actions, the medium of undertaking of proper actions, the medium of control of actions, the medium of morality, the medium of guidance to right ethics, the medium of concentration, the medium of practice pursuant to concentration, the medium of contemplation in concentration, the medium of spheres of concentration, the medium of emerging from concentration, the medium of mystic knowledge, the medium of the ocean of mind, the medium of ways of thought, the medium of clearing away entanglements of mind, the medium of illumining the obscure recesses of the mind, the medium of calming and clearing the pool of the mind, the medium of capacities of the mind, the medium of the actions of of the acting out of afflictions, the medium of interests, the medium of the conduct of sentient beings, the medium of the variety of conduct of sentient beings, the medium of the productions of the world, the medium of the inclinations of sentient beings, the medium of what is in the conceptions of sentient beings, the medium of places, the medium of the realms of phenomena, the medium of great compassion, the medium of great kindness, the medium of tranquillity, the medium of speech, the medium of reason, the medium of attainments, the medium of distinctions, the medium of unity, the medium of ultimate nonattachment, the medium of totality, the medium of the principles of buddhas, the medium of the principles of enlightening beings, the medium of the principles of disciples, the medium of the principles of individual illuminates, the medium of worldly principles, the medium of principles of formation of worlds, the medium of principles of disintegration of worlds, the medium of principles of the existence of worlds, the medium of purification of worlds, the medium of defilement of worlds, the medium of worlds with purity amid defilement, the medium of worlds with defilement amid purity, the medium of wholly defiled worlds, the medium of wholly pure worlds, the medium of levelness of worlds, the medium of inverted worlds, the medium of upside-down worlds, the medium of entry into the network of the cosmos in which everything is interrelated, the medium of revolving of worlds, the medium of being based on thoughts, the medium of the microcosmic found in the macrocosmic, the medium of the macrocosmic in the microcosmic, the medium of vision of buddhas, the medium of variety of embodiments of buddhas, the medium of variety of auras of buddhas, the medium of differences in the voices of buddhas, the medium of the production of the wheels of teaching of buddhas, the medium of the continuity of the wheels of teaching of buddhas, the medium of expressions of the wheels of teaching of buddhas, the medium of the turning of the wheels of teaching of buddhas, the medium of embodiments of buddhas, the medium of the audiences of buddhas, the medium of the differences in audiences of buddhas, the medium of entry into the oceans of audiences of buddhas, the medium of illumination of the powers of buddhas, the medium of concentrations of buddhas, the medium of mystic emanations from the concentrations of buddhas, the medium of of others, the medium of spiritual transformations of buddhas, the medium of abiding in the state of satisfaction, the medium of the works of buddhas up to the manifestation of ultimate extinction, the medium of works for the benefit of infinite beings, the medium of the profound doctrine of emptiness, the medium of various doctrines, the medium of forms of the practices of enlightening beings, the medium of the forms of the production of the aspiration for enlightenment, the medium of the forms of provisions of the aspiration for enlightenment, the medium of the forms of vows, the medium of the forms of practices, the medium of the forms of mystic knowledge, the medium of the forms of emancipation, the medium of the forms of purification of mental control, the medium of the forms of purification of the sphere of knowledge, the medium of the forms of purification of wisdom, the medium of the infinite forms of enlightenment, the medium of forms of purification of mindfulness.

 I know this means of access to perfect wisdom which is the array of total mindfulness; how can I know the practice orteil the virtues of the enlightening beings whose minds are like space, whose intellects are broad as the cosmos, whose mental flow is based on accumulated virtue, who have attained transmundane understanding, who do not practice worldly ways, who have attained the eye of the light of knowledge without obscurity, who clearly discern all realms of reality, whose awareness is infinite as space, whose eyes are mindful of all objects, who are filled with the light of the state of nonobstruction, who are skilled in analyzing all doctrines, meanings, and statements, who are not overcome by any world, who conduct themselves well according to worldly standards and are irreproachable in any worldly state, who are intent on the well-being of all worlds, who are a refuge for all beings, who know the manners and courtesies of speech of all worlds, who can give the appearances of dress and habitation of all worlds as they wish, and who are masters of all wheels of time?

 “Go south, to the land called Trinayana, where a monk named Sudarshana lives. Go ask him how an enlightening being is to learn and carry out the practice of enlightening beings.”

 Then Sudhana paid his respects to Maitrayani and left.


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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