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。
善财没有想到这走路也有学问，也是修行菩萨道的方法。用善见比丘走路的方法，心、气、步调谐，融为一体，安静、平稳、不经多日，就来到名闻国界，沿著河流上行。见一河堵，聚有众多儿童聚集嘻戏。便上前问道：“自在主童子在这裡吗？”
一个女孩答道：“你往下河走便知自在主的住处。”
善财谢了童女。往下河沿岸走去。不多时刻来到下河堵。又见众多童男童女。约有十千。围著自在主童子嘻戏，聚沙为乐。善财本想上前，见都是些小娃娃，觉得有点面羞，站在一旁观看，可又回忆德云比丘的教导，善见比丘既指导我来，总有一定好处，便上前施礼道：“善知识，我已发菩提心，；利乐有情造福人间，就是不知如何行，请告诉我吧。”
自在主童子望著善财笑道：“哈哈，我们都是童子，为何称善知识？”
善财道：“有志不在年高，文殊师利童子指引我出来採访，我诚心参拜善知识者，望慈悲教我。”
自在主童子道：“啊！我在文殊师利童子处听说你已发菩提心，智慧广大，知道你已南来。我在那裡对工巧明稍有心得。我能准确算出各种资料。一眼能看出这河堵有多少沙？多少石卵？多少青草？能精确的算出一块石子的重量，含多少沙数？多少元素？能算出一株草的水份和它含的各种功能，能治什麽病？能算出一座房子的瓦数、木料数。不但如此，我还能算出东方多少世界，每个世界有多少人、畜、兽、鸟，乃至南西北方世界，至此三千大千世界的微尘刹数，最小能知一粒沙粒的重量。所以很多人要建造亭台楼阁，都要请我计算。“
善财道：“你能算出我有多重多高吗？”
自在主童子看了善财一眼说：“你身重一百零五斤，身高五尺有三分。”
善财因为前几天在城裡顺便量了一下自己的身高和体重，自在主说的不差丝毫，对自在主童子更加敬佩。主动加入童子行列，学习运算。
自在主童子说：“我每天都在这裡教童子们运用演算法，使他们成为世间的智者。”
善财运算一阵，觉得其中奥妙无穷。但是已掌握了运算要领，基本达到自在主童子的水准。很想要求更高的奥妙，也想显示一下自己的智慧，这时看见一群飞雁，问自在主童子道：“你能算出雁有多重？”自在主道：“一百零八隻，每只重三斤，共三百二十四斤。”
自在主看见河裡一群游鱼，问善财道：“你能算出这群游鱼多重吗？”善财一看是一千二百八十只，但不知重量。自在主童子道：“你有智慧，已能运算，但是还不能自在啊！”
善财看见河堵上一株曼陀罗草，说道：“这株草毒质重，能于一个时辰致人于死地。”自在主童子道：“它还能治不治之奇症，并有其特效！”
自在主童子对另一童女说：“你看哪一个石卵内含有金刚鑽？”这个童女跑到石卵堆拾了一个石卵交给自在主，自在主交善财破开，果然有一粒不大的金刚鑽。
自在主童子的运筹境界的确很高，看到善财的智慧也很惊人。善财童子还想得到更多的法门。自在主童子说：“我年纪小，只懂得这些。你要得到更多的法门，请往南方海住城去，那裡有个具足优婆夷，她可以传授于你。”
善财又离开了河堵往海住城进发。
尔时，善财童子受善见比丘教已，忆念诵持，思惟修习，明了决定，于彼法门而得悟入。天、龙、夜叉、乾闼婆众前后围绕，向名闻国，周遍求觅自在主童子。
时，有天、龙、乾闼婆等，于虚空中告善财言：「善男子！今此童子在河渚上。」尔时，善财即诣其所，见此童子，十千童子所共围绕，聚沙为戏。善财见已，顶礼其足，绕无量匝，合掌恭敬，却住一面，白言：「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？愿为解说！」
自在主言：
「善男子！我昔曾于文殊师利童子所，修学书、数、算、印等法，即得悟入一切工巧神通智法门。善男子！我因此法门故，得知世间书、数、算、印界处等法，亦能疗治风痫、消瘦、鬼魅所著──如是所有一切诸病，亦能造立城邑聚落、园林台观、宫殿屋宅种种诸处，亦善调炼种种仙药，亦善营理田农商估一切诸业，取舍进退咸得其所；又善别知众生身相，作善作恶，当生善趣，当生恶趣，此人应得声闻乘道，此人应得缘觉乘道，此人应入一切智地，如是等事皆悉能知。亦令众生学习此法，增长决定究竟清净。
「善男子！我亦能知菩萨算法。所谓：一百洛叉为一俱胝，俱胝俱胝为一阿庾多，阿庾多阿庾多为一那由他，那由他那由他为一频婆罗，频婆罗频婆罗为一矜羯罗；广说乃至，优钵罗优钵罗为一波头摩，波头摩波头摩为一僧祇，僧祇僧祇为一趣，趣趣为一喻，喻喻为一无数，无数无数为一无数转，无数转无数转为一无量，无量无量为一无量转，无量转无量转为一无边，无边无边为一无边转，无边转无边转为一无等，无等无等为一无等转，无等转无等转为一不可数，不可数不可数为一不可数转，不可数转不可数转为一不可称，不可称不可称为一不可称转，不可称转不可称转为一不可思，不可思不可思为一不可思转，不可思转不可思转为一不可量，不可量不可量为一不可量转，不可量转不可量转为一不可说，不可说不可说为一不可说转，不可说转不可说转为一不可说不可说，此又不可说不可说为一不可说不可说转。
「善男子！我以此菩萨算法，算无量由旬广大沙聚，悉知其内颗粒多少；亦能算知东方所有一切世界种种差别次第安住，南西北方、四维上下亦复如是；亦能算知十方所有一切世界广狭大小及以名字，其中所有一切劫名、一切佛名、一切法名、一切众生名、一切业名、一切菩萨名、一切谛名，皆悉了知。
「善男子！我唯知此一切工巧大神通智光明法门。如诸菩萨摩诃萨，能知一切诸众生数，能知一切诸法品类数，能知一切诸法差别数，能知一切三世数，能知一切众生名数，能知一切诸法名数，能知一切诸如来数，能知一切诸佛名数，能知一切诸菩萨数，能知一切菩萨名数；而我何能说其功德，示其所行，显其境界，赞其胜力，辨其乐欲，宣其助道，彰其大愿，叹其妙行，阐其诸度，演其清净，发其殊胜智慧光明？
「善男子！于此南方，有一大城，名曰：海住；有优婆夷，名为：具足。汝诣彼问：菩萨云何学菩萨行、修菩萨道？」
时，善财童子闻是语已，举身毛竖，欢喜踊跃，获得希有信乐宝心，成就广大利众生心，悉能明见一切诸佛出兴次第，悉能通达甚深智慧清净法轮，于一切趣皆随现身，了知三世平等境界，出生无尽功德大海，放大智慧自在光明，开三有城所有关钥；顶礼其足，绕无量匝，殷勤瞻仰，辞退而去。
Indriyeshvara
Thinking about the instruction of Sudarshana, applying it, passing it on, investigating it, talking about it, revealing it, contemplating it, approaching it, following it, reflecting on the principle of his teaching, entering into it, bringing it near, analyzing it, explaining it, elucidating it, pondering it, Sudhana, surrounded by celestial beings, spirits, and cherubim, made his way to the city of Sumukha in the land of Shramanamandala, looking for the boy Indriyeshvara.
Then, when Sudhana got to the city Sumukha, near a river junction, he saw Indriyeshvara, surrounded by ten thousand boys, playing in the sand. He went up to Indriyeshvara, paid his respects, 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.”
Indriyeshvara said, “I have been taught writing and mathematics by Manjushri, and have been led into the door of knowledge encompassing higher knowledge of all practical arts. So I know all the various arts and crafts and sciences in the world dealing with writing, mathematics and symbols, physiology, rhetoric, physical and mental health, city planning, architecture and construction, mechanics and engineering, divination, agriculture and commerce, conduct and manners, good and bad actions, good and bad principles, what makes for felicity and what for misery, what is necessary for the vehicles of buddhas, disciples, and individual illuminates, what is necessary for buddhahood, and behavior linking reason and action. I know all these sciences, and I also introduce and teach them to people, and get people to study and practice them, to master and develop them, using these as means to purify, refine, and broaden people.
“I myself know enlightening beings’ method of reckoning, which goes like this: a hundred hundred thousand is a koti; a koti squared is an ayuta; an ayuta squared is a niyuta; a niyuta squared is a bimbara; a bimbara squared is a kinkara; a kinkara squared is an agara; an agara squared is a pravara; a pravara squared is a mapara; a mapara squared is a tapara; a tapara is an avaga; an avaga squared is a mrgava; a mrgava squared is a viraga; a viraga squared is a vigava; a vigava squared is a samkrama; a samkrama squared is a visara; a visara squared is a vibhaja; a vibhaja squared is a vijangha; a vijangha squared is a vishoda; a vishoda squared is a vivaha; a vivaha squared is a vibhakta; a vibhakta squared is a vikhata; a vikhata squared is an ilana; an ilana squared is an avana; an avana squared is a thavana; a thavana squared is a viparya; a viparya squared is a samaya; a samaya squared is a viturna; a viturna squared is a hetura; a hetura squared is a vicara; a vicara squared is a vyavasta; a vyavasta squared is an abhyudgata; an abhyudgata squared is a vishishta; a vishishta squared is a nilamba; a nilamba squared is a harita; a harita squared is a vikshoba; a vikshoba squared is a halita; a halita squared is a hari; a hari squared is an aloka; an aloka squared is a drshvanta; a drshvanta squared is a hetuna; a hetuna squared is an ela; an ela squared is a dumela; a dumela squared is a kshemu; a kshemu squared is an eluda; an eluda squared is a bhaluda; a bhaluda squared is a samata; a samata squared is a visada; a visada squared is a pramatra; a pramatra squared is an amantra; an amantra squared is a bhramantra; a bhramantra squared is a gamantra; a gamantra squared is a namantra; a namantra squared is a nahimantra; a nahimantra squared is a vimantra; a vimantra squared is a paramantra; a paramantra squared is a shivamantra; a shivamantra squared is a delu; a delu squared is a velu; a velu squared is a gelu; a gelu squared is a khelu; a khelu squared is a nelu; a nelu squared is a bhelu; a bhelu squared is a kelu; a kelu squared is a selu; a selu squared is a pelu; a pelu squared is a melu; a melu squared is a sarada; a sarada squared is a bherudu; a bherudu squared is a kheludu; a kheludu squared is a maludu; a maludu squared is a samalu; a samalu squared is an athava; an athava squared is a kamala; a kamala squared is an agava; an agava squared is an ataru; an ataru squared is a helura; a helura squared is a mirahu; a mirahu squared is a carana; a carana squared is a dhana; a dhana squared is a pramada; a pramada squared is a nigama; a nigama squared is an upavarta; an upavarta squared is a nirdesha; a nirdesha squared is an akshaya; an akshaya squared is a sambhuta; a sambhuta squared is a mamama; a mamama squared is an avada; an avada squared is an utpala; an utpala squared is a padma; a padma squared is a sankhya; a sankhya squared is a gati; a gati squared is an upama; an upama squared is an aupamya; an aupamya squared is incalculable; an incalculable to the fourth power is measureless; a measureless to the fourth power is boundless; a boundless to the fourth power is incomparable; an incomparable to the fourth power is uncountable; an uncountable to the fourth power is unequaled; an unequaled to the fourth power is inconceivable; an inconceivable to the fourth power is immeasurable; an immeasureable to the fourth power is unspeakable; an unspeakable to the fourth power is unspeakably unspeakable; and unspeakably unspeakable squared is untold.”
He counted out the grains of sand in the miles-wide mass of sand before him, telling how many grains of sand there were, and how many unspeakable numbers of grains of sand there were; then, having indicated this by these conventions of enumeration, he said, “This counting device serves enlightening beings for the succession of worlds; by this method of counting they count the multitudes of worlds in the ten directions. This method of counting serves enlightening beings in indicating the worlds in the ten directions in an orderly continuum. By this method of counting, enlightening beings count the string of names of the worlds in the ten directions. As in the case of indications of the string of names of worlds, in the same way this method of counting serves enlightening beings in indicating the successions of names of eons, buddhas, doctrines, sentient beings, actions, and indeed everything in the ten directions.
“I know this light of knowledge of enlightening beings which is characterized by higher knowledge of all arts and sciences. How can I know the practice, tell of the virtues, indicate the range, show the sphere, describe the power, show the will, elucidate the preparation, explain the commitment, show the conduct, illumine the purity of transcendent ways, expound the purity of accomplishment, tell of the sphere of concentration, or approach the light of knowledge of the enlightening beings who know the number of all worlds, who know the number of all modes of spiritual practice, who know the number of pasts, presents, and futures, who know the number of all sentient beings, who know the number of all bodies of doctrine, who know the number of enlightenments of all buddhas, and who command the wheel of names of all the teachings?”
“South of here is a city called Samudrapratishthana, where lives a lay devotee named Prabhuta. Go ask her how an enlightening being is to learn and carry out the practice of enlightening beings.”
Having heard the words of the spiritual benefactor, Sudhana was thrilled and overjoyed; he paid his respects and took leave of Indriyeshvara, having obtained the treasure of will that is rare and most difficult to obtain, setting out to act benevolently toward all, freely able to perceive the succession of emergence of buddhas, intent on the wisdom to clarify the sphere of the Teaching, intent on showing the various means of emancipation everywhere, aware of past, present, and future without confusion, his mind an inexhaustible ocean of virtue, in control of the light of great knowledge, having broken open the doors of confinement in the city of mundane existence.
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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