Skip to content

[善财童子五十三参][English] 第四十回 拜大愿精进神

第四十回 拜大愿精进神
第四十回 拜大愿精进神

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》

  善财寻到大愿精进神的住处普现宫殿,便步入宫殿内,见摩尼王狮子座,庄严华丽,上覆摩尼宝网,网上现日月星宿影像,影像下现各类众生受夜神救度的图案,形象生动,图案逼真。可是座上空著无人。善财以为他出外及时回殿,坐在殿内寻找,还是不见踪影。但看人流往正殿涌去,想必是如来说法,便去说法堂。

  毗卢如来在须弥莲花宝座上,正在演说妙法。善财视堂内,不见有神。问一位听法长者,长者道:“大愿精进神正忙著哩!”指著场外一神道:“那忙碌著的不正是大愿精进神吗?”

  善财出了说法堂,看见一神,善财魁伟,脚踏莲花,扶著一个老者进菩提场。刹时出去,扶一个老妪进来。旋又出去,挽一个跛子进来,旋即又出去,又背一个瘫痪者进来。来来往往,川流不息。善财见忙碌,不敢上前打扰。

  听说法的人进来完了,他就挨坐察看,为不舒服的理坐垫,为渴者送水,为热者扇扇,没有一刻休息。

  说法完了,他又一个个送出去,将老的扶走,病者搀扶,瘫痪者背走。直到听法者走完,他又忙著打扫清洁,扫除尘垢,擦洗门窗,收拾座位。他没有片刻休息,好像有著用不完的力,使不完的劲。

  收拾完毕,又向同他一起的小神讲话,一个个洗耳恭听。

  善财看在眼里,记在心上,等他对小神讲完话,才上前施礼道:“圣者,我已发菩提心,利乐有情,造福人间,但不知如何行?请圣者开导。”

  大愿精进神扶起善财道:“善男子,你能参拜善知识者,于善知识生清净求法心,实难可贵!你最重要的是对众生慈悲心,平等心,救度心。还要在行动中表现出来,时时刻刻,任何事物上都要精勤不懈。”

  善财道:“你怎么有这么大的精进力,从无歇息呢?”

  精进神道:“日月有出没,救度众生没有出没,时间有前后,救度众生没有前后。事物有大小,救度众生没有大小。树木有长短,救度众生没有长短。时时刻刻,都作是念,你的劲自然就出来了。”

  善财问:“这个念头要经多少时间才能炼成?”

  精进神道:“在过去善光劫时,在宝光世界里有一万个佛出世成道。第一个佛,名虚空灯王如来。他在宝庄严国都的妙光林中的摩尼莲花座上成正觉。可是那个国王名胜光,不善治理国事,人们杀盗为常事,淫妄为娱乐,国中大乱,不能安宁。于是群臣奏议,设大刑罚,造建囹圄,使大刑具,触刑律者于其中受苦。“

  国王有太子,名善伏,形貌端严,具三十二大人之相。心地善良慈和孝敬。在宫中闻狱卒囚徒楚毒之声,心生恻隐。出宫入牢狱中,见诸罪人扭械枷锁,互相联系,置幽室中,或以火炙,或以烟熏,或遭膑割,裸形乱发,饥渴瀛瘦,筋断骨现,号叫苦剧之声,震骇狱中。太子询问,其罪之由,有言因贪盗物犯罪;有言因嗔,斗殴犯罪;有言冤屈,有言受骗。太子见此情景,悲愍其苦。回宫白王,愿国王宽恕,减其刑楚。或因冤枉,免其刑楚。

  次日胜光王临朝,聚诸大臣共议此事。大臣都说:“那些罪人,私窃官物,谋夺王位,盗入宫闱,罪应刑戮。若有求情哀救者,罪处死刑。”

  太子悲心耿耿对大臣说:“我愿受罪,宽恕罪人。若这点苦我都不能受,还说什么救济众生出离三界?”

  众大臣齐奏道:“若按太子去作,王法何在?将祸及万民。大王的江山也不稳固,恐祸国殃民,请大王明察。”

  国王恼怒命斩太子及罪人。

  王后闻之此事,嚎啕大哭,来至殿上,求王赦太子罪,并劝太子莫救罪人,免伤己身。

  太子正心意念,若我不救罪人,那些冤屈罪人必当枉死。那些失足罪人,也无改悔之期,国将更乱。坚持奏王道:“宁将我死,请放罪人也。”国王道:“既然如此,法不容情,将斩首也。”

  王后见太子不愿改,大王不肯赦,对大王道:“愿大王缓半月执行,让太子做点好事再死。”大王允诺,半月后治罪。

  太子于城北日光园中,设大施会。凡衣服、饮食、钱财等等,需者皆来领取。

  半月过去,太子即将服刑。王及大臣军民人等都来园中,痛惜不已。

  虚空灯王如来知众生根性已熟,即率声闻菩萨诸大弟子,又有天龙八部护法,来到园中宣言大法。众人闻法得度,大王闻法,生大悲心。哀愍众生,即宣布大赦天下,太子及罪人都幸免于死。那太子就是我。从此以后万佛出世,我都一一供养,以此因缘得现在精进勇猛,不知疲倦地为众生广造福田。

  夜神说:“我还有很多事要做,不能陪你多谈。你到那边岚毗尼园去,那里有个妙德圆满神,你去参拜他吧!”精进神说完又去忙著其他的事去了。

  善财闻此因缘,以宿慧观照过去,皆有同缘,今日因缘会聚,得此精进勇猛自在三昧,于救度众生,没有长短、没有先后、没有大小之别,再苦也要行之,为造福人间之主缘,满心欢喜,去寻妙德圆满神。

  尔时,善财童子往大愿精进力救护一切众生夜神所,见彼夜神在大众中,坐普现一切宫殿摩尼王藏师子之座,普现法界国土摩尼宝网弥覆其上,现日、月、星宿影像身,现随众生心普令得见身,现等一切众生形相身,现无边广大色相海身,现普现一切威仪身,现普于十方示现身,现普调一切众生身,现广运速疾神通身,现利益众生不绝身,现常游虚空利益身,现一切佛所顶礼身,现修习一切善根身,现受持佛法不忘身,现成满菩萨大愿身,现光明充满十方身,现法灯普灭世暗身,现了法如幻净智身,现远离尘暗法性身,现普智照法明了身,现究竟无患无热身,现不可沮坏坚固身,现无所住佛力身,现无分别离染身,现本清净法性身。

  时,善财童子见如是等佛刹微尘数差别身,一心顶礼,举体投地,良久乃起,合掌瞻仰,于善知识生十种心。何等为十?所谓:“于善知识生同己心,令我精勤办一切智助道法故;于善知识生清净自业果心,亲近供养生善根故;于善知识生庄严菩萨行心,令我速能庄严一切菩萨行故;于善知识生成就一切佛法心,诱诲于我令修道故;于善知识生能生心,能生于我无上法故;于善知识生出离心,令我修行普贤菩萨所有行愿而出离故;于善知识生具一切福智海心,令我积集诸白法故;于善知识生增长心,令我增长一切智故;于善知识生具一切善根心,令我志愿得圆满故;于善知识生能成办大利益心,令我自在安住一切菩萨法故,成一切智道故,得一切佛法故。”是为十。

  发是心已,得彼夜神与诸菩萨佛刹微尘数同行。所谓:同念,心常忆念十方三世一切佛故;同慧,分别决了一切法海差别门故;同趣,能转一切诸佛如来妙法轮故;同觉,以等空智普入一切三世间故;同根,成就菩萨清净光明智慧根故;同心,善能修习无碍功德,庄严一切菩萨道故;同境,普照诸佛所行境故;同证,得一切智照实相海净光明故;同义,能以智慧了一切法真实性故;同勇猛,能坏一切障碍山故;同色身,随众生心示现身故;同力,求一切智不退转故;同无畏,其心清净如虚空故;同精进,于无量劫行菩萨行无懈倦故;同辩才,得法无碍智光明故;同无等,身相清净超世间故;同爱语,令一切众生皆欢喜故;同妙音,普演一切法门海故;同满音,一切众生随类解故;同净德,修习如来净功德故;同智地,一切佛所受法轮故;同梵行,安住一切佛境界故;同大慈,念念普覆一切国土众生海故;同大悲,普雨法雨润泽一切诸众生故;同身业,以方便行教化一切诸众生故;同语业,以随类音演说一切诸法门故;同意业,普摄众生置一切智境界中故;同庄严,严净一切诸佛刹故;同亲近,有佛出世皆亲近故;同劝请,请一切佛转法轮故;同供养,常乐供养一切佛故;同教化,调伏一切诸众生故;同光明,照了一切诸法门故;同三昧,普知一切众生心故;同充遍,以自在力充满一切诸佛刹海修诸行故;同住处,住诸菩萨大神通故;同眷属,一切菩萨共止住故;同入处,普入世界微细处故;同心虑,普知一切诸佛刹故;同往诣,普入一切佛刹海故;同方便,悉现一切诸佛刹故;同超胜,于诸佛刹皆无比故;同不退,普入十方无障碍故;同破暗,得一切佛成菩提智大光明故;同无生忍,入一切佛众会海故;同遍一切诸佛刹网,恭敬供养不可说刹诸如来故;同智证,了知彼彼法门海故;同修行,顺行一切诸法门故;同希求,于清净法深乐欲故;同清净,集佛功德而以庄严身、口、意故;同妙意,于一切法智明了故;同精进,普集一切诸善根故;同净行,成满一切菩萨行故;同无碍,了一切法皆无相故;同善巧,于诸法中智自在故;同随乐,随众生心现境界故;同方便,善习一切所应习故;同护念,得一切佛所护念故;同入地,得入一切菩萨地故;同所住,安住一切菩萨位故;同记别,一切诸佛授其记故;同三昧,一刹那中普入一切三昧门故;同建立,示现种种诸佛事故;同正念,正念一切境界门故;同修行,尽未来劫修行一切菩萨行故;同净信,于诸如来无量智慧极欣乐故;同舍离,灭除一切诸障碍故;同不退智,与诸如来智慧等故;同受生,应现成熟诸众生故;同所住,住一切智方便门故;同境界,于法界境得自在故;同无依,永断一切所依心故;同说法,已入诸法平等智故;同勤修,常蒙诸佛所护念故;同神通,开悟众生令修一切菩萨行故;同神力,能入十方世界海故;同陀罗尼,普照一切总持海故;同秘密法,了知一切修多罗中妙法门故;同甚深法,解一切法如虚空故;同光明,普照一切诸世界故;同欣乐,随众生心而为开示令欢喜故;同震动,为诸众生现神通力普动十方一切刹故;同不虚,见闻忆念皆悉令其心调伏故;同出离,满足一切诸大愿海,成就如来十力智故。

  时,善财童子观察大愿精进力救护一切众生夜神,起十种清净心,获如是等佛刹微尘数同菩萨行;既获此已,心转清净,偏袒右肩,顶礼其足,一心合掌,以偈赞曰:

  “我发坚固意,志求无上觉;今于善知识,而起自己心。以见善知识,集无尽白法,灭除众罪垢,成就菩提果。我见善知识,功德庄严心,尽未来刹劫,勤修所行道。我念善知识,摄受饶益我,为我悉示现,正教真实法,关闭诸恶趣,显示人天路,亦示诸如来,成一切智道。我念善知识,是佛功德藏,念念能出生,虚空功德海。与我波罗蜜,增我难思福,长我净功德,令我冠佛缯。我念善知识,能满佛智道;誓愿常依止,圆满白净法。我以此等故,功德悉具足,普为诸众生,说一切智道。圣者为我师,与我无上法,无量无数劫,不能报其恩。”

  尔时,善财说此偈已,白言:“大圣!愿为我说,此解脱门名为何等?发心已来为几时耶?久如当得阿耨多罗三藐三菩提?”

  夜神告言:

  “善男子!此解脱门,名:教化众生令生善根。我以成就此解脱故,悟一切法自性平等,入于诸法真实之性,证无依法,舍离世间,悉知诸法色相差别,亦能了达青、黄、赤、白,性皆不实,无有差别,而恒示现无量色身。所谓:种种色身、非一色身、无边色身、清净色身、一切庄严色身、普见色身、等一切众生色身、普现一切众生前色身、光明普照色身、见无厌足色身、相好清净色身、离众恶光明色身、示现大勇猛色身、甚难得色身、一切世间无能映蔽色身、一切世间共称叹无尽色身、念念常观察色身、示现种种云色身、种种形显色色身、现无量自在力色身、妙光明色身、一切净妙庄严色身、随顺成熟一切众生色身、随其心乐现前调伏色身、无障碍普光明色身、清净无浊秽色身、具足庄严不可坏色身、不思议法方便光明色身、无能映夺一切色身、无诸暗破一切暗色身、集一切白净法色身、大势力功德海色身、从过去恭敬因所生色身、如虚空清净心所生色身、最胜广大色身、无断无尽色身、光明海色身、于一切世间无所依平等色身、遍十方无所碍色身、念念现种种色相海色身、增长一切众生欢喜心色身、摄取一切众生海色身、一一毛孔中说一切佛功德海色身、净一切众生欲解海色身、决了一切法义色身、无障碍普照耀色身、等虚空净光明色身、放广大净光明色身、照现无垢法色身、无比色身、差别庄严色身、普照十方色身、随时示现应众生色身、寂静色身、灭一切烦恼色身、一切众生福田色身、一切众生见不虚色身、大智慧勇猛力色身、无障碍普周遍色身、妙身云普现世间皆蒙益色身、具足大慈海色身、大福德宝山王色身、放光明普照世间一切趣色身、大智慧清净色身、生众生正念心色身、一切宝光明色身、普光藏色身、现世间种种清净相色身、求一切智处色身、现微笑令众生生净信色身、一切宝庄严光明色身、不取不舍一切众生色身、无决定无究竟色身、现自在加持力色身、现一切神通变化色身、生如来家色身、远离众恶遍法界海色身、普现一切如来道场众会色身、具种种众色海色身、从善行所流色身、随所应化示现色身、一切世间见无厌足色身、种种净光明色身、现一切三世海色身、放一切光明海色身、现无量差别光明海色身、超诸世间一切香光明色身、现不可说日轮云色身、现广大月轮云色身、放无量须弥山妙华云色身、出种种鬘云色身、现一切宝莲华云色身、兴一切烧香云遍法界色身、散一切末香藏云色身、现一切如来大愿身色身、现一切语言音声演法海色身、现普贤菩萨像色身。

  “念念中,现如是等色相身充满十方,令诸众生或见、或念、或闻说法、或因亲近、或得开悟、或见神通、或睹变化,悉随心乐,应时调伏,舍不善业,住于善行。善男子!当知此由大愿力故,一切智力故,菩萨解脱力故,大悲力故,大慈力故,作如是事。

  “善男子!我入此解脱,了知法性无有差别,而能示现无量色身,一一身现无量色相海,一一相放无量光明云,一一光现无量佛国土,一一土现无量佛兴世,一一佛现无量神通力,开发众生宿世善根,未种者令种,已种者令增长,已增长者令成熟;念念中,令无量众生,于阿耨多罗三藐三菩提得不退转。

  “善男子!如汝所问:‘从几时来,发菩提心,修菩萨行?’如是之义,承佛神力,当为汝说。

  “善男子!菩萨智轮远离一切分别境界,不可以生死中长短、染净、广狭、多少,如是诸劫分别显示。何以故?菩萨智轮本性清净,离一切分别网,超一切障碍山,随所应化而普照故。

  “善男子!譬如日轮,无有昼夜;但出时名:昼,没时名:夜。菩萨智轮亦复如是,无有分别,亦无三世;但随心现,教化众生,言其止住前劫、后劫。

  “善男子!譬如日轮,住阎浮空,其影悉现一切宝物及以河海诸净水中,一切众生莫不目见,而彼净日不来至此。菩萨智轮亦复如是,出诸有海,住佛实法,寂静空中无有所依,为欲化度诸众生故,而于诸趣随类受生;实不生死,无所染著,无长短劫诸想分别。何以故?菩萨究竟离心想,见一切颠倒,得真实见,见法实性,知一切世间如梦、如幻;无有众生,但以大悲大愿力故,现众生前教化调伏。

  “佛子!譬如船师,常以大船,于河流中不依此岸、不著彼岸、不住中流,而度众生无有休息。菩萨摩诃萨亦复如是,以波罗蜜船,于生死流中不依此岸、不著彼岸、不住中流,而度众生无有休息;虽无量劫修菩萨行,未曾分别劫数长短。

  “佛子!如太虚空,一切世界于中成坏而无分别,本性清净,无染无乱,无碍无厌,非长非短,尽未来劫持一切刹。菩萨摩诃萨亦复如是,以等虚空界广大深心,起大愿风轮,摄诸众生,令离恶道,生诸善趣,悉令安住一切智地,灭诸烦恼生死苦缚,而无忧喜、疲厌之心。

  “善男子!如幻化人,肢体虽具,而无入息及以出息、寒、热、饥、渴、忧、喜、生、死十种之事。菩萨摩诃萨亦复如是,以如幻智平等法身现众色相,于诸有趣住无量劫教化众生,于生死中一切境界,无欣无厌,无爱无恚,无苦无乐,无取无舍,无安无怖。

  “佛子!菩萨智慧虽复如是甚深难测,我当承佛威神之力为汝解说,令未来世诸菩萨等满足大愿、成就诸力。

  “佛子!乃往古世,过世界海微尘数劫,有劫名:善光,世界名:宝光。于其劫中,有一万佛出兴于世。其最初佛,号:法轮音虚空灯王如来、应、正等觉,十号圆满。彼阎浮提,有一王都,名:宝庄严;其东不远,有一大林,名曰:妙光;中有道场,名为:宝华。彼道场中,有普光明摩尼莲华藏师子之座。时,彼如来于此座上,成阿耨多罗三藐三菩提,满一百年坐于道场,为诸菩萨、诸天、世人及阎浮提宿植善根已成熟者演说正法。

  “是时,国王名曰:胜光。时世人民寿一万岁,其中多有杀、盗、淫佚、妄语、绮语、两舌、恶口、贪、瞋、邪见、不孝父母、不敬沙门婆罗门等。时,王为欲调伏彼故,造立囹圄,枷锁禁闭,无量众生于中受苦。

  “王有太子,名为:善伏,端正殊特,人所喜见,具二十八大人之相。在宫殿中,遥闻狱囚楚毒音声,心怀伤愍。从宫殿出,入牢狱中,见诸罪人杻械、枷锁递相连系,置幽暗处,或以火炙,或以烟熏,或被榜笞,或遭膑割,裸形乱发,饥渴羸瘦,筋断骨现,号叫苦剧。太子见已,心生悲愍,以无畏声安慰之言:‘汝莫忧恼!汝勿愁怖!我当令汝悉得解脱。’便诣王所而白王言:‘狱中罪人苦毒难处,愿垂宽宥,施以无畏。’

  “时,王即集五百大臣而问之言:‘是事云何?’诸臣答言:‘彼罪人者,私窃官物,谋夺王位,盗入宫闱,罪应刑戮。有哀救者,罪亦至死。’

  “时,彼太子悲心转切,语大臣言:‘如汝所说,但放此人;随其所应,可以治我。我为彼故,一切苦事悉皆能受,粉身殁命,无所顾惜,要令罪人皆得免苦。何以故?我若不救此众生者,云何能救三界牢狱诸苦众生?一切众生在三界中,贪爱所缚,愚痴所蔽,贫无功德,堕诸恶趣,身形鄙陋,诸根放逸,其心迷惑,不求出道,失智慧光,乐著三有,断诸福德,灭诸智慧,种种烦恼浊乱其心,住苦牢狱,入魔罥网,生老病死忧悲恼害,如是诸苦常所逼迫。我当云何令彼解脱?应舍身命而拔济之!’

  “时,诸大臣共诣王所,悉举其手高声唱言:‘大王当知,如太子意,毁坏王法,祸及万人。若王爱念不责治者,王之宝祚亦不久立。’王闻此言,赫然大怒,令诛太子及诸罪人。

  “王后闻之,愁忧号哭,毁形降服,与千采女驰诣王所,举身投地顶礼王足,俱作是言:‘唯愿大王,赦太子命!’王即回顾,语太子言:‘莫救罪人;若救罪人,必当杀汝!’尔时,太子为欲专求一切智故,为欲利益诸众生故,为以大悲普救摄故,其心坚固无有退怯,复白王言:‘愿恕彼罪,身当受戮!’王言:‘随意!’尔时,王后白言:‘大王!愿听太子,半月行施,恣意修福,然后治罪。’王即听许。

  “时,都城北有一大园,名曰:日光,是昔施场。太子往彼,设大施会;饮食、衣服、华鬘、璎珞、涂香、末香、幢幡、宝盖,诸庄严具,随有所求,靡不周给。经半月已,于最后日,国王、大臣、长者、居士、城邑人民及诸外道,悉来集会。

  “时,法轮音虚空灯王如来,知诸众生调伏时至,与大众俱,天王围绕,龙王供养,夜叉王守护,乾闼婆王赞叹,阿修罗王曲躬顶礼,迦楼罗王以清净心散诸宝华,紧那罗王欢喜劝请,摩睺罗伽王一心瞻仰,来入彼会。

  “尔时,太子及诸大众,遥见佛来,端严殊特,诸根寂定如调顺象,心无垢浊如清净池,现大神通,示大自在,显大威德,种种相好庄严其身,放大光明普照世界,一切毛孔出香焰云,震动十方无量佛刹,随所至处普雨一切诸庄严具;以佛威仪,以佛功德,众生见者,心净欢喜,烦恼消灭。

  “尔时,太子及诸大众五体投地,顶礼其足,安施床座,合掌白言:‘善来世尊!善来善逝!唯愿哀愍,摄受于我,处于此座!’以佛神力,净居诸天即变此座为香摩尼莲华之座。佛坐其上,诸菩萨众亦皆就座周匝围绕。时,彼会中一切众生,因见如来,苦灭障除,堪受圣法。

  “尔时,如来知其可化,以圆满音,说修多罗,名:普照因轮,令诸众生随类各解。时,彼会中有八十那由他众生,远尘离垢,得净法眼;无量那由他众生,得无学地;十千众生,住大乘道,入普贤行,成满大愿。当尔之时,十方各百佛刹微尘数众生,于大乘中,心得调伏;无量世界一切众生,免离恶趣,生于天上。善伏太子即于此时,得菩萨教化众生令生善根解脱门。

  “善男子!尔时太子岂异人乎?我身是也。我因往昔起大悲心,舍身命财救苦众生,开门大施供养于佛,得此解脱。佛子当知,我于尔时,但为利益一切众生,不著三界,不求果报,不贪名称,不欲自赞轻毁于他,于诸境界无所贪染、无所怖畏,但庄严大乘出要之道,常乐观察一切智门,修行苦行,得此解脱。

  “佛子!于汝意云何,彼时五百大臣,欲害我者,岂异人乎?今提婆达多等五百徒党是也。是诸人等,蒙佛教化,皆当得阿耨多罗三藐三菩提,于未来世,过须弥山微尘数劫,尔时有劫,名:善光,世界名:宝光,于中成佛。其五百佛次第兴世,最初如来,名曰:大悲;第二,名:饶益世间;第三,名:大悲师子;第四,名:救护众生;乃至最后,名曰:医王。虽彼诸佛大悲平等,然其国土、种族、父母、受生、诞生、出家、学道、往诣道场、转正法轮、说修多罗、语言、音声、光明、众会、寿命、法住及其名号,各各差别。

  “佛子!彼诸罪人,我所救者,即拘留孙等贤劫千佛,及百万阿僧祇诸大菩萨──于无量精进力名称功德慧如来所,发阿耨多罗三藐三菩提心,今于十方国土,行菩萨道,修习增长此菩提,教化众生,令生善根解脱者是。时胜光王,今萨遮尼干子大论师是。时王宫人及诸眷属,即彼尼干六万弟子──与师俱来,建大论幢,共佛论议,悉降伏之,授阿耨多罗三藐三菩提记者是。此诸人等,皆当作佛,国土庄严、劫数、名号,各各有异。

  “佛子!我于尔时救罪人已,父母听我舍离国土、妻子、财宝,于法轮音虚空灯王佛所出家学道。五百岁中,净修梵行,即得成就百万陀罗尼、百万神通、百万法藏、百万求一切智勇猛精进,净治百万堪忍门,增长百万思惟心,成就百万菩萨力,入百万菩萨智门,得百万般若波罗蜜门,见十方百万诸佛,生百万菩萨大愿;念念中,十方各照百万佛刹;念念中,忆念十方世界前后际劫百万诸佛;念念中,知十方世界百万诸佛变化海;念念中,见十方百万世界所有众生种种诸趣,随业所受生时、死时、善趣、恶趣、好色、恶色,其诸众生种种心行、种种欲乐、种种根性、种种业习、种种成就,皆悉明了。

  “佛子!我于尔时命终之后,还复于彼王家受生,作转轮王,彼法轮音虚空灯王如来灭后,次即于此值法空王如来,承事供养;次为帝释,即此道场值天王藏如来,亲近供养;次为夜摩天王,即于此世界值大地威力山如来,亲近供养;次为兜率天王,即于此世界值法轮光音声王如来,亲近供养;次为化乐天王,即于此世界值虚空智王如来,亲近供养;次为他化自在天王,即于此世界值无能坏幢如来,亲近供养;次为阿修罗王,即于此世界值一切法雷音王如来,亲近供养;次为梵王,即于此世界值普现化演法音如来,亲近供养。

  “佛子!此宝光世界善光劫中,有一万佛出兴于世,我皆亲近承事供养。次复有劫,名曰:日光,有六十亿佛出兴于世,最初如来,名:妙相山,我时为王,名曰:大慧,于彼佛所承事供养;次有佛出,名:圆满肩,我为居士,亲近供养;次有佛出,名:离垢童子,我为大臣,亲近供养;次有佛出,名:勇猛持,我为阿修罗王,亲近供养;次有佛出,名:须弥相,我为树神,亲近供养;次有佛出,名:离垢臂,我为商主,亲近供养;次有佛出,名:师子游步,我为城神,亲近供养;次有佛出,名为:宝髻,我为毗沙门天王,亲近供养;次有佛出,名:最上法称,我为乾闼婆王,亲近供养;次有佛出,名:光明冠,我为鸠槃荼王,亲近供养。

  “于彼劫中,如是次第有六十亿如来出兴于世。我常于此受种种身,一一佛所亲近供养,教化成就无量众生;于一一佛所,得种种三昧门、种种陀罗尼门、种种神通门、种种辩才门、种种一切智门、种种法明门、种种智慧门,照种种十方海,入种种佛刹海,见种种诸佛海,清净成就,增长广大。如于此劫中亲近供养尔所诸佛,于一切处、一切世界海微尘数劫,所有诸佛出兴于世,亲近供养,听闻说法,信受护持,亦复如是。如是,一切诸如来所,皆悉修习此解脱门,复得无量解脱方便。”

  尔时,救护一切众生主夜神,欲重宣此解脱义,即为善财而说颂言:

  “汝以欢喜信乐心,问此难思解脱法;我承如来护念力,为汝宣说应听受。过去无边广大劫,过于刹海微尘数,时有世界名宝光,其中有劫号善光。于此善光大劫中,一万如来出兴世,我皆亲近而供养,从其修学此解脱。时有王都名喜严,纵广宽平极殊丽,杂业众生所居住,或心清净或作恶。尔时有王名胜光,恒以正法御群生;其王太子名善伏,形体端正备众相。时有无量诸罪人,系身牢狱当受戮;太子见已生悲愍,上启于王请宽宥。尔时诸臣共白王:‘今此太子危王国,如是罪人应受戮,如何悉救令除免?’时胜光王语太子:‘汝救彼罪自当受!’太子哀念情转深,誓救众生无退怯。时王夫人采女等,俱来王所白王言:‘愿放太子半月中,布施众生作功德。’时王闻已即听许,设大施会济贫乏,一切众生靡不臻,随有所求咸给与。如是半月日云满,太子就戮时将至,大众百千万亿人,同时瞻仰俱号泣。彼佛知众根将熟,而来此会化群生,显现神变大庄严,靡不亲近而恭敬。佛以一音方便说,法灯普照修多罗,无量众生意柔软,悉蒙与授菩提记。善伏太子生欢喜,发兴无上正觉心,誓愿承事于如来,普为众生作依处。便即出家依佛住,修行一切种智道,尔时便得此解脱,大悲广济诸群生。于中止住经劫海,谛观诸法真实性,常于苦海救众生,如是修习菩提道。劫中所有诸佛现,悉皆承事无有余,咸以清净信解心,听闻持护所说法。次于佛刹微尘数,无量无边诸劫海,所有诸佛现世间,一一供养皆如是。我念往昔为太子,见诸众生在牢狱,誓愿舍身而救护,因其证此解脱门。经于佛刹微尘数,广大劫海常修习,念念令其得增长,复获无边巧方便。彼中所有诸如来,我悉得见蒙开悟,令我增明此解脱,及以种种方便力。我于无量千亿劫,学此难思解脱门;诸佛法海无有边,我悉一时能普饮。十方所有一切刹,其身普入无所碍;三世种种国土名,念念了知皆悉尽。三世所有诸佛海,一一明见尽无余;亦能示现其身相,普诣于彼如来所。又于十方一切刹,一切诸佛导师前,普雨一切庄严云,供养一切无上觉。又以无边大问海,启请一切诸世尊;彼佛所雨妙法云,皆悉受持无忘失。又于十方无量刹,一切如来众会前,坐于众妙庄严座,示现种种神通力。又于十方无量刹,示现种种诸神变,一身示现无量身,无量身中现一身。又于一一毛孔中,悉放无数大光明,各以种种巧方便,除灭众生烦恼火。又于一一毛孔中,出现无量化身云,充满十方诸世界,普雨法雨济群品。十方一切诸佛子,入此难思解脱门,悉尽未来无量劫,安住修行菩萨行。随其心乐为说法,令彼皆除邪见网,示以天道及二乘,乃至如来一切智。一切众生受生处,示现无边种种身,悉同其类现众像,普应其心而说法。若有得此解脱门,则住无边功德海,譬如刹海微尘数,不可思议无有量。

  “善男子!我唯知此教化众生令生善根解脱门。如诸菩萨摩诃萨,超诸世间,现诸趣身,不住攀缘,无有障碍,了达一切诸法自性,善能观察一切诸法,得无我智,证无我法,教化调伏一切众生恒无休息,心常安住无二法门,普入一切诸言辞海;我今云何能知能说彼功德海、彼勇猛智、彼心行处、彼三昧境、彼解脱力?

  “善男子!此阎浮提,有一园林,名:岚毗尼;彼园有神,名:妙德圆满。汝诣彼问:菩萨云何修菩萨行、生如来家、为世光明,尽未来劫而无厌倦?”

  时,善财童子顶礼其足,绕无量匝,合掌瞻仰,辞退而去。

Sarvajagadrakshapranidhanaviryaprabha

Then Sudhana went to the night goddess Sarvajagadrakshapranidhanaviryaprabha and saw her sitting, in that same assembly, on a seat of jewels reflecting the abodes of all beings; her body was covered with a net of jewels reflecting the principles of the cosmos. Her body showed reflections of all moons, suns, stars, and planets; she appeared to sentient beings according to their mentalities, she manifested her own body in forms like those of all beings; her body manifested infinitely various appearances; her body manifested the principles of the states of all modes of bearing; her body appeared to be present everywhere; her body appeared to sentient beings everywhere to mature them; her body appeared to all beings, pervading everywhere with various projections proclaiming the truth; her body descended from the sky to meet the needs of beings at all times; her body was bowing at the feet of all buddhas; her body was leading all sentient beings in

accumulating roots of goodness; her body was facing all buddhas, receiving their teachings and remembering them, heedfully minding and retaining them in fulfillment of her vows; her body was filling all directions with infinite various manifestations; her body was radiating the light of the lamp of truth dispelling darkness for all beings; her body showed the embodiment of pure knowledge of the illusoriness of things; her body showed the embodiment of spirituality free from ignorance and passion; her body was born of the magical nature of reality; her mind was aware of the nature of reality; she was illumined with the light of impartial knowledge; her mind and body were ultimately free from irritation and inflammation; she had come from the indestructible realm of the body of reality; her body was a pure embodiment of the nature of things, inherently undefiled, naturally unafflicted, empowered by the realization of Thusness, not fixed or dependent. Sudhana, seeing her, bowed his head; remembering as many ways of seeing her as atoms in a buddha-land, he prostrated himself on the ground for a long time.

Finally rising from the ground, in a reverential attitude Sudhana gazed at the body of the night goddess, and as he did so he attained ten purities of thought, whereby he gained communality with all spiritual friends. What were those ten? He thought of spiritual friends as his own mind, to associate with them in all situations in the effort to attain omniscience. He thought of them as the pure essence of the development of his own actions, to accomplish the attainment of extensive roots of goodness to please spiritual friends. He thought of them as adorning the practice of enlightening beings, to associate with them in carrying out adornment by all spiritual vows. He thought of them as bringing him to all aspects of buddhahood, to practice the paths taught by all spiritual friends. He thought of them as the state of comfort, to manifest the abode of the supreme state of the realm of all buddhas. He thought of them as the one way of emancipation, to purify the practice of the commitment of emancipation by the vehicle of universal good. He thought of them as oceans of virtues of omniscience, to increase the production of all good qualities. He thought of them as fulfilling, increasing, and preserving all consummate good, to increase the force of energetic effort for total knowledge of complete enlightenment. He thought of them as fulfilling all roots of goodness, to fulfill the aspirations of all beings. He thought of spiritual friends as fulfillers of all aims, to establish the mastery of all acts of enlightening beings. He attained these ten purities of thought, whereby he attained communality with the night goddess and enlightening beings as numerous as atoms in a buddha-land.

That is, he attained communality of recollection, in remembering all buddhas of all times and places; communality of intellect, in unconfused ascertainment of the principles of the ocean of all truths; communality of course, in familiarity with the principles of clear distinction following the courses of the teachings of all buddhas; communality of enlightenment, so as to realize the ocean of all principles of all times by spacelike awareness; communality of purity of faculties, so as to realize the knowledge of the ocean of faculties of all enlightening beings; communality of mental purity, so as to accomplish the path of adornment                                         

achieving the virtues of the path of enlightening beings adorned by the protection and care of living beings in all ways; communality of sphere, so as to attain the scope of the sphere of knowledge of those who have arrived at Thusness; communality of following principles, so as to gain the light of the path of entry into the ocean of principles of complete omniscience; communality of comprehension of meaning, so as to attain comprehension of knowledge of the nature of all things; communality of spiritual abode, so as to shatter the mountains of all obstructions; communality of purity of the physical body, so as to attain physical purity resplendent with the marks and embellishments of greatness, appearing to sentient beings variously according to their dispositions; communality of power, so as to increase focus on omniscience in which all powers of enlightening beings are consummated; communality in expertise in all spiritual methods, so as to make the mind clear as space; communality of energy, so as to be capable of tireless perseverance in enlightening practices through all ages; communality of eloquence, so as to illumine unobstructed knowledge of all things; communality of insuperability, so as to purify the body beyond all worldlings; communality of noble-minded, nondepressive, intrepid speech, for purity of good relations with all groups; communality of voice, for enunciation of all truths; communality of purity of articulation, in respect to the myriad principles of conventions of expression of the languages of all beings; communality of purity of virtue, in respect to purities of accomplishment of virtues taught by the buddhas; communality of harmonizing with the tradition of principles and actions of buddhas, for purity of consequences of blameless action; communality of devotion to truth, so as to turn the wheels of teaching of all buddhas who appear in the world; communality of religious practice, so as to dwell in the knowledge of the realm of all buddhas; communality of great kindness, so as to pervade the ocean of all beings in every moment with the various aspects of kindness; communality of entry into the ocean of great compassion, so as to rain teachings for the salvation of all beings; communality of physical action, for equality in application of means to perfect all beings; communality of purity in verbal action, in respect to seeking modes of expression of all truths; communality of mental action, for production of focus on omniscience in the minds of all beings; communality of adornment of all kinds, to approach all buddhas in all buddha-lands; communality of visitation of all buddhas appearing in the world; communality of seeking the teachings of all buddhas; communality of service, to serve all buddhas at all times; communality of leading beings to full development, in all realms of beings; communality of attainment of illumination of all methods of teaching sentient beings; communality of attainment of concentration, in all methods of concentration; communality of universal pervasion, so as to pervade all buddha-lands with projections of practices of enlightening beings; communality of states of enlightening beings, in the oceans of means of miracles of all enlightening beings; communality of associates, associating with all enlightening beings in practice; communality of entry, entering the most suitable aspects of all worlds; communality of mental distinction of the extent of all buddha-lands; communality of differences in approach, according to differences in entering the ocean of all buddha-lands; communality of thorough penetration of the entire range of reason, in representations of endless knowledge of differentiations of all buddha-lands; communality of emergence in all buddha-lands; communality of nonregression, never to regress in penetrating and comprehending all realms; communality of dispelling darkness, so as to illumine the sphere of knowledge of all buddhas awakening at the site of enlightenment; communality of arrival in the oceans of audiences of all buddhas; communality of pervasion of the network of all buddha-lands, in efforts to serve the buddhas in untold buddha-lands; communality of direct knowledge of the connections of all principles of the Teachings; communality of application, in undertaking all the principles of the Teaching in order; communality of seeking, to purify intensive seeking for truth; communality of purity, in accumulating the adornments of enlightened virtues of physical, verbal, and mental action; communality of goodness of mind, to purify the sphere of knowledge of all things and the sphere of mind without evil thoughts; communality of vigor, in efforts to fulfill the undertaking of collection of all roots of goodness; communality of arrays of practices, in accomplishments of all enlightening practices; communality of unhindered state, in understanding the characteristics of all things; communality of skill in means, in mystical displays of the knowledge of each spiritual state; communality of purification of senses, in assumptions of suitable appearances according to the mentalities of sentient beings; communality of attainment of the concentration methods of enlightening beings, in cultivation of all enlightening teachings; communality of base, in the abodes of all buddhas; communality of accession to the stages of enlightenment, in attainments of all stages of buddhas and enlightening beings; communality of standpoint, in all states of enlightening beings; communality of instruction, in receiving the instructions of all buddhas; communality of concentration, entering the ocean of all concentrations at once; communality of differentiation of concentrations, in the context of various buddha-works; communality of mindfulness, of all points to remember; communality of conduct of enlightening beings, continuing to perform the tasks of enlightening beings through all times; communality of pure faith, to expand the ocean of energy of joy of devotion to infinite enlightened knowledge; communality of destruction of all obstructions to enlightenment; communality of nonregressing knowledge, to produce endless stores of enlightened knowledge; communality of emergence at appropriate times to guide all sentient beings to full development; communality of abode on the ways to omniscience; communality of sphere, entering the sphere of the majesty of the design of the cosmos; communality of independence, so as to be mentally free of all dependence; communality of teaching of all truths, realizing knowledge of the equality of all things; communality of exertion, so as to embody the power of all buddhas; communality of higher knowledge of means of accomplishing communication with all beings; communality of attainment of uncontrived mystic powers, entering the oceans of lands in all directions; communality of the stage of mental command, so as to gain the illumination of the ocean of all concentration spells; communality of penetration of the secrets of all the buddhas’ teachings in the doctrines of all the scriptures; communality of entry into profundity, in realizations of the principle of all things being like space; communality of range, coursing through all worlds; communality of splendor, appearing to beings according to their mentalities; communality of shaking, showing beings changes in the basis of the world; communality of fruitful action, edifying all who see, hear, or remember them; communality of emancipation, so as to awaken to the knowledge of the ten powers, to fulfill all vows.

Thus did Sudhana, by attainment of ten purities of thought while gazing at the night goddess, gain communality with the night goddess in as many such ways as atoms in a buddha-land. Then, having seen the night goddess in as many ways as atoms in a buddha-land, having attained an infinite variety of purity of perception of spiritual friends and entered into as many aspects of communality with them as atoms in a buddha-land, Sudhana bared one shoulder, bowed to the goddess, and spoke these verses:

As the power in my own mind, my will
For enlightenment is firm and unbending;
As in your mind, O goddess, so in mine
This determination now spontaneously arises.

All evils are cleared away,
And resplendent good is developed:
From witnessing your beauty
Endless goodness is born in me.

My mind is adorned with myriad virtues,
Each to the benefit of living beings;
Adorned thereby, I carry on practice
In all lands for all time.

You have taught me the consummation
Of all the teachings to aid me:
For my benefit, thinking to assist me,
You present supreme spiritual instruction.

You have blocked the path to woe and calamity
And shown the way to felicity;
You have also shown the way to omniscience,
Followed by all enlightened ones.

I think of you as a vehicle
Of emancipation, incomparable, rare;
Like space, undefiled, infinite,
Pure is the door to omniscience.

I think of you as a pure,
Immeasurable mine of omniscience;
Oceans of virtues, vast as the sky,
Arise in my mind every moment.

Guide me by the transcendent ways
And nourish me with inconceivable virtues;
Fully developed by pure virtues, before long
I will gain the turban of omniscience.

I always think of spiritual friends
As fulfillers of the path of omniscience;
Therefore I think by serving them all,
Good can be quickly developed.

All advantages come from that,
And achievement of good qualities;
Having honored this infinite group,
I will tell the world of the path of all knowledge.

You are my mentor, of measureless virtue,
My guide on the way of omniscience;
Even in countless millions of eons
I could never thank you enough, O sage.

Having spoken these verses, Sudhana said to the night goddess, “You have shown me the sphere of this inconceivable enlightening liberation; tell me, what is this liberation called? How long ago did you set out for supreme perfect enlightenment? When will you realize supreme perfect enlightenment?”

The goddess replied, “This liberation is called ‘made of roots of goodness fostering the development of all beings.’ Imbued with this liberation, realizing the equality of the essence of all things, comprehending the nature of all things, going to refuge in the independent state, passing away from all worlds, comprehending the differentiations in forms of things yet realizing the nature of things is without difference, without variation or distinction in appearance, not blue, yellow, red, or white, I manifest different bodies, of many appearances—of varying appearance, of nonvarying, undifferentiated appearance, neither colored nor colorless, of many appearances, infinite appearances, pure appearance, appearing to emanate all sorts of supernal manifestations, appearing to be visible everywhere, appearing to be the same as all beings, transcendent appearance manifest to all beings, appearance of light reflected everywhere, nonoffensive appearance, appearance beautified with the marks and embellishments of greatness, appearance resplendent with impeccable behavior, appearance manifesting the exertion of great power, appearance of unapproachable profundity, appearance unsurpassed in all worlds, appearance varying from moment to moment, appearance manifesting multitudes of different forms, appearance of various physical forms, appearance manifesting infinite miraculous displays, appearance as an eloquent speaker, appearance of all beautiful forms, appearance adapted to development of all beings, appearance of consummate good manifest to those who are teachable according to their mentalities, appearance reflected everywhere without obstruction, pure, untainted, serene, radiant appearance, healthy, beautiful appearance of an indestructible body, appearance of cultivation of inconceivable spiritual methods, superlative appearance overwhelming all, appearance without darkness or obscurity, appearance dispelling all darkness, appearance imbued with all good qualities, appearance of an ocean of virtues of a great soul, appearance attained by honoring the worthy in the past, appearance of supreme vastness of a mind clear as the sky, appearance revealing an ocean of indestructible, inexhaustible virtues, appearance free from all worldly attachments, appearance freely pervading everywhere, appearance instantly manifesting a multitude of different appearances in untold myriads of realms, appearance increasing floods of great joy in all sentient beings, appearance to protect all beings, appearance emanating multitudes of manifestations of all virtues of buddhahood from every pore, appearance purifying the wills and aspirations of all sentient beings, appearance showing determination of the meanings of all spiritual teachings, appearance radiating a network of varicolored lights, appearance of pure light as vast as the sky, appearance contained in the light of the untainted essence of pure jewels, appearance reflecting the undefiled real nature of things, incomparable appearance, appearance reflecting the variety of the ocean of means of liberation, appearance of ubiquitous light, appearance manifest to the world according to the time without fragmentation, appearance originating in the realm of tranquillity and restraint, appearance quelling all afflictions, appearance revealing a field of blessing for all sentient beings, appearance producing calm by all means, appearance fruitfully manifest throughout the world, appearance revealing the exertion of great knowledge, appearance of an unobstructed all-pervasive body, appearance of a universally supreme body manifest in ways beneficial to all beings, appearance embodying an ocean of great love, appearance embodying a mountain of great virtue, appearance reflected in all states of being while independent of all worlds, appearance purifying the power of great knowledge, appearance coexisting with the memory of all worlds and beings, appearance of light of all jewels, appearance showing the matrix of the source of light, appearance corresponding to the faith of all beings, appearance actualizing expression of all knowledge, appearance with laughing eyes cheering the world, appearance of light of the finest arrays of all jewels, appearance without grasping yet not turning away from sentient beings, unfixed, uninvolved appearance, appearance manifesting mystical powers, appearance showing all kinds of miracles, appearance of revealing the roots of goodness of the enlightened, impeccable appearance arising from the ocean of principles of all realms of reality, appearance as reflections going to the assemblies of all buddhas, appearance perfecting all kinds of forms, appearance resulting from good action, appearance adapted to guide those to be taught, appearance that all beings never tire of seeing, appearance radiating multicolored lights, appearance showing the ocean of forms of past, present, and future, appearance radiating lights of all colors, inexpressible appearance, appearance showing a variety of meanings in halos of light, appearance transcending all worlds, appearance manifesting as many suns as atoms in untold buddha-lands in each pore, appearance magically producing multitudes of forms like the clear moon, appearance emanating multitudes of mountains of flowers of infinite colors, appearance emanating garlands of all kinds of adornments, appearance manifesting multitudes of lotuses of all jewels, appearance filling all universes with clouds of incense of all fragrances; in each moment of consciousness producing clouds of treasuries of all kinds of fragrant powders and pervading all universes in the ten directions, I show all this to sentient beings who can be guided by seeing, those who can be guided by hearing, those who can be guided by remembering, those who can be guided by production of emanations of teaching cycles, those who can be guided when the time is ripe, those who can be guided by seeing physical bodies, those who can be guided by service, those who can be guided by comprehension, those who can be guided by manifestation of various miraculous effects, those who can be guided by manifestation of inconceivable miraculous effects, by mastery of minds, by mastery of timing, by mastery of prevention of evil deeds, by mastery of promotion of good deeds, by mastery of accomplishment of past great vows, by mastery of momentum toward omniscience, by mastery of the means of attainment of the immense miracles of the liberations of enlightening beings, by mastery of the source of power of great compassion accomplishing the salvation of all beings, by mastery of the will producing purity of the ocean of great love, empowered by the enlightened.

“Thus, based on this enlightening liberation, fostering roots of goodness according to sentient beings’ mentalities for their development, realizing the undifferentiated essence of reality, manifesting an infinite variety of physical forms, projecting visions of an infinite variety of multitudes of appearances from each body representing practices, radiating an infinite variety of multitudes of light beams from each appearance of action, showing reflections of buddha-lands, showing infinite buddhas emerging from each beam of light in each buddha-land, showing the infinite variety of projections of each buddha, I vivify past roots of goodness, develop new roots of goodness, increase existing roots of goodness, and enhance developed roots of goodness; and in each mental moment I establish infinite beings in the stage of nonregression, where they will not retreat, advancing toward supreme perfect enlightenment.

“Also, you ask how long ago I set out for supreme perfect enlightenment, and how many eons I have been carrying out enlightening practice. I will tell you this, too, by the power of Buddha.

“The sphere of knowledge of enlightening beings is not in the realm of thought, conception, or imagination. It cannot be known in terms of length or brevity of life, or in terms of defilement or purity of ages, or in terms of brevity or length of ages, or in terms of multitude or variety of ages, or in terms of variation or differentiation of ages. Why? Because the sphere of knowledge of enlightening beings is utterly pure in its essential nature, it is outside the net of all conceptions, it is beyond the mountains of all obstructions. It appears in the mind and sheds light on beings who can be guided, according to their mentalities, when the time is ripe for their development.

“It is like the sun: there is no reckoning of day and night on the sun, but when the sun has gone down that is known as the night, and when it has come up that is known as the day. In the same way, in the nonconceptual sphere of knowledge of enlightening beings there are no thoughts or conceptions of imaginations, or notions of cycle or duration or time frames: but when the will of enlightening beings arises, then by the light of the sphere of nonconceptual knowledge, and by mastery of timing in development of all sentient beings, conceptual calculations of ages, duration, and cycles are distinguished; in the sphere of nonconceptual knowledge, conceptual calculations of passage of time in past and future ages are distinguished.

“It is like the orb of the sun in the sky: it is perceived reflected in all jewel mountains, in all jewel trees, in all jewels, in all jewel treasuries, in all oceans, in all springs and streams, in all vessels of clear water, and in the minds of all beings; it appears to all beings, and is seen reflected in each particle of all the jewels—the sun does not originate in the jewel mountains, does not enter the jewel trees or particles, is not in the crystals, does not come to the jewel treasuries, does not enter the oceans, does not enter any bodies of water—yet it is seen within them all. In the same way a great enlightening being, leaving the ocean of existence, risen into the sky of the reality realm of the enlightened, dwelling in the realm of the sky of the essence of things, abiding in the sky of peace, is seen in all realms of existence in forms similar to all sentient beings, for the development and civilization of sentient beings: yet the enlightening being is not stained by the ills of the mundane whirl, is not burnt by the suffering of death and birth, does not live by concepts and imaginations, and has no notion of length or brevity of the age. Why? The enlightening being is ultimately beyond all errors of mistaken conceptions, thoughts, and views, sees with accurate knowledge of all worlds as dreamlike, realizes all worlds are like magic, has attained knowledge of the realm devoid of beings, sees things as they are, and yet by control of great vows of the sphere of vast compassion appears to all sentient beings to guide them to perfection.

“Just as a boatman is always at work on the rivers to ferry people over, never ceasing, all his life never dwelling on the near shore or on the farther shore, and not remaining in midstream either, in the same way the enlightening being undertakes to save sentient beings from the current of the mundane whirl by the power of the boat of the transcendent ways; the enlightening being does not fear the near shore, does not think of the farther shore as safety, and yet is always engaged in ferrying sentient beings over. Though the enlightening being enters the variety of ages by persisting in enlightening practice through all ages, beyond measure, yet the enlightening being does not carry on enlightening practice within notions of passage and length of ages.

“Just as space, extensive as the cosmos, is without discrimination whether worlds become, decay, or disappear, is by nature pure, undefiled, neither turning back nor tiring, not long or short, eternally supporting all lands, in the same way the space of the will and knowledge of the enlightening being, with the whirlwind of great vows, never tires in keeping sentient beings from falling into all states of misery, has no fear in leading them to the paths of felicity, is not exhausted in setting them on the ways to omniscience, does not follow afflictions, and is not stained by the ills of the mundane whirl.

“Just as a magically produced man has all his limbs and body parts but lacks ten physical elements—inhalation and exhalation, coolness and warmth, hunger and thirst, joy and sorrow, the pains of birth, old age, sickness, and death—in the same way, in the enlightening being whose form is born of the magic of knowledge, whose body is one with the cosmos, who appears in all states of existence to perfect sentient beings, who lives through all ages, ten things are not to be found: desire for the mundane world, rejection of life in the mundane, currying of enjoyment of objects, malevolence, desire for enjoyment, the burning of afflictions, experiences of painful feelings, fear of difficult situations, desire for existence, and attachment.

“I will tell you more, by the power of Buddha, to increase the power of vows of enlightening beings of the future.

“In the very remote past there was a world called Jewel Light. In that world was an age called Beautiful Light. In that age ten thousand buddhas appeared. The first of those buddhas was one called King Illumining Space with the Voice of Truth, who was one of those who has arrived at Thusness, perfectly enlightened, consummate in knowledge and action, arrived at felicity, supreme knower of the world, tamer of humans, teacher of humans and gods, a blessed buddha.

“That buddha appeared not far from a capital city called Array of Delights, in the middle of the four continents of the world. East of that city was a forest called Beautiful Light, in which there was an enlightenment site called Cloud of Jewel Flowers. At that site a lion throne in the calyx of a lotus of radiant jewels appeared, and this is where that buddha realized supreme perfect enlightenment.

“At that time the human life span was ten thousand years. Now, there being many who were set in evil ways—killing, stealing, raping, lying, foul and harsh in speaking, divisive, covetous, malicious, and deluded—the buddha sat at the site of enlightenment for a full thousand years and taught enlightening beings, world leaders, and people who had served past buddhas, in order to mature people’s existing roots of good.

“At that time there was a king called Victorious Light in that capital city Array of Delights. He had thrown many hundreds of thousands of criminals and evildoers into prison to discipline them—thieves, killers, rapists, liars, abusive and violent people, troublemakers, greedy people, malicious people, people obsessed with aberrant ideas, people addicted to unlawful pleasures, people overcome by desire for ill-gotten gains, people involved in false cults, evildoers, people who had committed violence, people who had done no good, people who had neglected to come to the aid of those in danger and fear, people without respect for their parents or for mendicants, priests, and holy people.

“The king had a son named Conqueror, who had twenty-eight of the marks of a great man, and lived in the palace surrounded by many graceful women. He heard the frightful cries of those who were bound up in prison; agitated and upset by these cries, moved with compassion, he left the palace and went into the prison, where he saw those people cast into the dungeons, bound by all sorts of fetters and shackles, chained together and thrown into the darkness, shrouded in smoke, exposed to unhealthy drafts, emaciated, hungry and thirsty, naked and homeless, filthy and unkempt, being subjected to various tortures, screaming in pain.

“Seeing the prisoners, the prince was inspired with great compassion and an unprecedented determination to help others. He comforted the prisoners, intending to deliver them from their bonds. Giving them assurance, he went to the king and said, ‘Know, O king, that I have given assurance to the people in prison. Please set them free.’

“The king called his five hundred ministers together and asked them what they thought about this. They said, ‘These people are plunderers of the royal treasuries, attackers of the king, arrested entering the royal palace; they should be executed. Furthermore, anyone who wants to save them is also guilty of crime against the king.’

“The prince, overwhelmed with great compassion, said to those ministers, ‘Let it be as you say. Just release these convicts—I can endure all pains for their sake. Whatever you would do to them, do to me. To free them from bondage I will undergo all kinds of torture and give up my body and life. Why? If I cannot liberate these people from bondage, how can I liberate those who are bound to the world, who are tied up by the ropes of craving, who are in the abyss of ignorance, who are cast into the darkness of delusion, who suffer the pains of poverty, who have fallen into the depths of evil ways, who act senselessly, whose minds are confused, who see no way to emancipation, who are without illumination, who are attached to the world, who lack virtue and knowledge, who have lost their faculties of knowledge, whose minds are tainted with various afflictions, who are flung in the mud of suffering, who are under the control of demons, who are tormented by birth, old age, death, grief, lamentation, misery, depression, and sorrow?’

“Then the prince released all those prisoners from their bonds, by giving up himself, his whole retinue, and all his wealth. Freeing them, he removed all that was torturing them once and for all. At that point the five hundred ministers, up in arms, went to the king and said, ‘Know that the law of the king has been broken by the will of the prince, and all of our lives are uncertain. If you do not punish the prince, your own life will not last long.’

“The king, enraged, set out to kill his son and those convicts as well. The queen, hearing of this, was very upset: her hair undone, her jewelry and makeup removed, she went to the king with a thousand of her ladies, beating her breast and throwing dust on her head, weeping and wailing; she said to him, ‘Let the prince go free, let him live.’ The king turned to the prince and said, ‘Give up on these criminals. If you do not, you will die for their sake.’

“The prince, facing death, was not fazed, being focused on omniscience, dedicated to the welfare of others, guided by great compassion. The queen, his mother, asked the king to allow a fortnight for observation: ‘Let the prince give people whatever they need for half a month; then do whatever you want with him.’ The king agreed to this.

“North of the city there was a large park called Sunlight that had been made in the past as a sacrificial ground. The prince went there and gave to anyone who asked whatever they needed. Thus for half a month he freely gave away various goods—food, clothing, utensils, and so on—to whoever needed them.

“Then, on the last day of the fortnight, the whole population gathered—the king, his ministers, his women, the grandees, the landlords, the townspeople, and all the religious impostors. Now the buddha-king Illumining Space with the Voice of Truth, realizing it was an opportune time to teach people, went to that sacrificial ground, respectfully surrounded by celestial and spiritual beings. The crowd of people, and the prince, saw the buddha coming from afar, serene, pleasant to see, senses calm, mind quiet, self-controlled, master of his faculties, tranquil as an elephant, clear as a pool of water, purified, undefiled, miraculously radiating light by the great power of a buddha, overpowering with the mastery of a buddha, shining with the magnificence of a buddha, adorned with the marks and embellishments of a buddha, pervading all worlds with the light of his aura, illuminating them with rays of light, emanating orbs of fragrant jewel fire from every pore, causing all worlds to quake with the quaking of a buddha-land, destroying all beings’ afflictions, coming forth as a buddha raining multitudes of all kinds of supernal manifestations, bearing himself as a buddha, increasing the flow of joy in all beings, conveying the power of the sight of a buddha. Seeing the buddha thus, everyone’s mind became clear and serene.

“Then the prince and the people, going out to meet the buddha, their minds clear, prostrated themselves before the buddha, made offerings of many kinds, and said, ‘Welcome, welcome, Blessed One; the Buddha has turned his attention to us, the Buddha has bestowed his favor on us.’ Then the prince pointed out a seat of honor to the buddha and said, ‘Please sit down, O Blessed One—this seat has been prepared.’ Then, as the buddha approached, the gods of purity, by the power of the buddha, changed it into a calyx of a lotus of fragrant diamonds. The buddha sat on it, and enlightening beings sat on surrounding seats. As soon as they saw the buddha, everyone in the assembly was relieved of afflictions and obstruction and disturbance, and became fit vessels for the holy teachings.

“Then the buddha, knowing that those people had become capable of receiving the Teaching, gave them a systematic talk. He expounded to them a scripture called Illumination of the Multitude of Causes, including all elements of the Teaching, which he spoke in the languages of all people. At that, eighty million people in that crowd attained dispassionate, pure, objective vision of things. Many millions reached the stage beyond learning. Ten thousand were led to the Great Vehicle, introduced to the way of fulfillment of the great vows of universally good enlightening action. Thus as the buddha turned the wheel of teaching by the great miraculous power of buddhas, as many beings as atoms in a hundred thousand buddha-lands in the ten directions came to the guidance of the Great Vehicle. An infinite variety of beings in the interrelated buddha-lands in the worlds of the ten directions put an end to evil. Countless beings were established in the way to paradise. And as for the prince, he attained this enlightening liberation made of roots of goodness fostering the perfection of all beings according to their mentalities.

“Now then, you may think that the prince in that time, who gave up his body and life, his wealth and retinue, and all human pleasures, in order to liberate those people from bondage, was somebody else. Who was it who made that great sacrifice without reservations, who won the favor of the buddha of that time, who resolved to attain perfect enlightenment when he saw the buddha, who attained this enlightening liberation made of roots of goodness fostering the development of all beings according to their mentalities? It was none other than I myself who was that prince in that time. As that prince, overwhelmed by great compassion, set on the welfare of all beings, unattached to the things of the world, desiring only perfection, with no wish for glory, fame, or repute, not elevating myself, not degrading others, unattached to things, without any notion of existents, without desire for anything in the world, material or immaterial, indifferent to the pleasures of the world, attentive to the sphere of the enlightened, purely intent on enlightenment, having developed an indomitable will, benevolent toward all living beings, compassionately resolved to quell the suffering of all beings, intent on the power of the enlightened, purifying the path of enlightenment, preparing the paths of emancipation of the Great Vehicle, contemplating the path to omniscience, I did these difficult deeds. This is how long ago I attained this liberation.

“And who do you think those five hundred ministers were, who unjustly incited the king to execute me? They were none other than five hundred people whom Devadatta incited to kill the Buddha. The Buddha subsequently guided them and foretold their enlightenment, predicting that in the future, after as many eons as atoms in a polar mountain, in an age called Good Light, there would be five hundred buddhas, with buddha-lands of various qualities, born of various races, tribes, and families, showing various miracles at birth, undergoing various spiritual transmutations on leaving society, manifesting various lights at the tree of enlightenment, approaching the pinnacle of enlightenment in various ways, showing various ways of destroying demons, showing various miracles on attainment of enlightenment, articulating various terms for the principles of their teachings, expounding various scriptures, speaking various languages, surrounded by various audiences, emanating various auras of light, having various life spans, their teachings to remain for various lengths of time, their teachings variously circulating, and their names to be various, all embodiments of great compassion. The first buddha of the age to attain supreme enlightenment in the world Jewel Light would be one named Great Compassionate One, the second would be named Moon of Commitment to the Welfare of All Beings, the third would be Lion of Great Compassion, the fourth would be Desirous of the Welfare of All Beings, and the last one would be Supreme Healer.

“Who do you think those criminals of that time were, doomed to die, whom I released from bondage by sacrificing my life? They were none other than the buddhas of the present age, Virtue, beginning with Krakucchanda, and countless millions of other enlightening beings who were inspired to seek enlightenment by seeing the buddha Resolution Born of the Glory of the Proclamation of Endless Power, and are now carrying out enlightenment practice throughout the universe, and are cultivating and extending this enlightening liberation born of roots of goodness aiding the development of all beings according to their mentalities.

“Who do you think the Victorious Light of that time was? It was none other than the great debater Satyaka. And who do you think were the retinue and servants of the king, but the sixty thousand philosophers whom Satyaka brought to the buddha to debate and whom the buddha predicted would become enlightened and appear in the world as buddhas, with variously arrayed buddha-lands, in various ages, with various names.

“To continue, the prince, Conqueror, given permission by his parents, after having released the prisoners, gave up his great wealth and family and went to the buddha. For five thousand years thereafter he cultivated spiritual practice, during which time he perfected ten thousand concentration methods, attained ten thousand ways of mental command, entered into ten thousand channels of mystic knowledge, attained ten thousand great treasuries of enlightening beings, produced ten thousand currents of momentum toward omniscience, purified ten thousand facets of tolerance, carried out ten thousand contemplations, developed ten thousand bodies of power of enlightening beings, entered ten thousand doors of knowledge of enlightening beings, produced ten thousand ways to transcendent wisdom, became aware of ten thousand channels of conscious vision of thousands of buddhas, and accomplished ten thousand vows of enlightening beings. With these realizations, in each mental moment he went to ten thousand buddha-lands in the ten directions, and in each moment of thought remembered ten thousand buddhas past and future in each world; and he perceived ten thousand multitudes of emanations of those buddhas radiating throughout the ten directions. In each moment of thought he saw all the beings in ten thousand buddha-lands, passing away and coming to life in various states, undeveloped and developed, felicitous and miserable, of good and bad appearance, following their desires; and he understood the passing away and coming to life of those beings, as well as the revolving of their minds, the conduct of their minds, the continuity of their thoughts, the variety of their inclinations, the multitude of their faculties, the courses of their endeavors, their habits of action, and the proper timing to develop and guide them.

“Subsequently the prince passed away from there and was reborn in the same city Array of Delights, in the same royal family, and attained sovereign rulership. As the king, following the demise of the buddha-king Illumining Space with the Voice of Truth, he propitiated a buddha named Glorious King Risen in the Sky of Truth. After that, at that same enlightenment site, having become a chief god, he propitiated a buddha named Sanctuary of Celestial Rulers. After that, in the same world, having become a celestial chief of the heaven of timely portion, he propitiated a buddha named Fiery Energy of the Radiant Mountain of Mental Command. After that, having become a celestial chief of the heaven of satisfaction in the same world, he propitiated a buddha named King Proclaiming the Light of the Wheel of the Teaching. After that, having become a celestial chief of the heaven of good emanation in the same world, he propitiated a buddha named King Like the Moon in the Sky. After that, having become a celestial chief of the heaven of command of others’ emanations in the same world, he propitiated a buddha named Paragon of Indestructible Power. After that, having become a chief Brahma god in the same world, he propitiated a buddha called Sound of Projections of the Wheel of Teaching Reflected Everywhere. Beginning with these, ten thousand buddhas emerged in the age Beautiful Light in the world Jewel Light, all of whom were propitiated by the prince Conqueror.

“Following that age Beautiful Light was an age called Subtle Light; in that age I was a king called Great Wisdom. As a king, I propitiated a buddha named Glorious Mountain of Marks of Greatness. Next, in the same age, as a householder I propitiated a Buddha named Restrained in Body and Mind. Next, in the same age, as a government minister, I propitiated a buddha named Undefiled Child. Next, in the same age, as a titan chief, I propitiated a buddha named Holder of Energy. Next, in the same age, as a tree spirit, I propitiated a buddha named Polar Mountain of Marks of Greatness. Next, in the same age, as a caravan leader, I propitiated a buddha named Undefiled Arms. Next, in the same age, as a city spirit, I propitiated a buddha named Walking Boldly As a Lion. Next, in the same age, as a god of riches, I propitiated a buddha named Crown of the Lord of Gods. Next, in the same age, as a celestial musician, I propitiated a buddha named Spiritual Renown. Next, in the same age, as a goblin chief, I propitiated a buddha named Crown of Light.

“In this way, I propitiated sixty million buddhas in the age of subtle light, beginning with these ten. I honored and served those buddhas in various forms of existence, and as I went to each buddha I matured countless beings for supreme perfect enlightenment. And as I went to each buddha I attained various concentrations, various mental commands, various accomplishments, various types of specialized knowledge, various perspectives on truth, various operations of knowledge, various perceptions of the totality of realms, various awarenesses of the totality of lands, various perceptions of the totality of visions of Buddha; all these I entered into, purified, enlarged, and devoted my attention to from start to finish.

“And just as I propitiated the buddhas in the age of Subtle Light, so did I propitiate all the buddhas who arose in as many eons as atoms in all oceans of worlds and came from other worlds and taught, and I listened to their teaching and remembered it. I have retained all their teachings, and from all of those buddhas I got this enlightening liberation born of roots of goodness aiding the development of all beings according to their mentalities, by various means of attainment and by various ways of liberation.”

Then the night goddess spoke these verses to Sudhana elucidating this liberation:

This supreme liberation is inconceivable;
Resolute, you ask me about it.
Listen as I tell you all,
By the power of the Buddha.

Endless, vast, inconceivable eons ago,
Countless worlds away,
There was a pleasant world
Called Jewel Light.

There was an age called Beautiful Light
In which numberless buddhas emerged;
I propitiated those supreme sages
As I cultivated this liberation.

There was a great and glorious metropolis there
Called Array of Delights
In which there lived both
Pure-minded people and evildoers.

The king there was Victorious Light,
Who ruled his people justly;
His son was called Conqueror,
A fine man with the marks of greatness.

Thousands of offenders had been
Condemned to death by the king;
Seeing them, the prince was seized with compassion
And asked the king to release them.

Hearing this, the king called his ministers
And told them all about it:
They all said, bowing to the king,
“He is out to destroy you.”

Incited by the ministers, the king
Hastened to kill the prince.
Undismayed, indifferent to his own death,
The prince did not abandon the convicts.

Grieved to hear the prince was condemned,
The queen and the palace ladies asked the king
To free the prince for a fortnight
To give all kinds of gifts to the people.

Granted permission by the king, the prince
Made gifts of all that was asked for,
Day and night, for half a month,
Giving charity to all who came.

Whatever the needy required,
That he gave them, prepared for death;
The whole population of the city came out,
Lamenting the fate of the prince.

Then the buddha at the enlightenment tree,
Illumining Space with the Voice of Truth,
Realizing people’s faculties were ripe,
Went to that sacrificial ground out of compassion.

Going there, the buddha
Produced a miraculous display
And expounded a scripture,
The voice of the Teaching as myriad lamps of truth.

Countless people were edified,
And the buddha foretold their enlightenment;
The prince Conqueror, enraptured,
Set out for supreme enlightenment.

The prince gave the buddha
Many offerings and joyfully said,
“May I become a guide, savior, refuge,
And resort for the people of the land.”

He left home to join the buddha,
Seeking the path of perfect enlightenment;
He spent hundreds of eons
Thoroughly investigating the essence of thing.

Pitying all the helpless ones
Fallen into the sea of suffering,
Having cultivated the path of enlightenment,
He attained this liberation.

All the buddhas in that age
He propitiated with pure faith;
He made great offerings to them
And kept their teachings in mind.

After that, for eons numerous
As atoms in oceans of lands,
He propitiated and made offerings to
All the buddhas that arose.

I was the prince Conqueror,
Who, seeing people imprisoned,
Gave up my body to free them
And thus attained this liberation.

I cultivated it for eons as many
As atoms in oceans of lands,
Expanding it moment by moment
Through endless incomparable means.

From all the buddhas I saw
I gained some realization
And was shown this liberation
By a succession of means.

From them I learned the inconceivable
Reality of liberation over countless eons,
Imbibing all at once the multitude of teaching
Projected by the buddhas when established therein.

Those established therein
Go everywhere without attachment,
Instantly comprehending the countless
Names and groups of past, present, and future.

They appear before all the multitudes
Of buddhas of all times,
Manifesting themselves in the presence
Of those buddhas as reflected images.

They go everywhere and appear
Before all the buddhas,
Showering all kinds of ornaments
As offerings to the buddhas.

Then they ask the myriads of buddhas
Multitudes of questions
And remember the infinite teachings
Poured forth by the buddhas.

They go to the circles of buddhas everywhere,
As far as they can see,
Sitting on seats of many forms,
Manifesting various miracles.

With bodies of infinite appearances,
They fill all realms, by the thousands;
They show an endless, endless variety of forms,
And all those forms in one.

From each pore they emanate countless
Multitudes of light rays
And extinguish the fire of afflictions
Of all beings by various means.

In this state, emanating myriad projected bodies
From each and every pore,
They pervade all realms with them
And guide beings with rain from the ocean of truth.

This way of enlightenment, with inconceivable forms,
Is the resort of all enlightening beings;
Based on this they carry out practices
In all lands for all time.

Expounding the Teaching according to mentalities,
They remove the web of views;
Dwelling in ultimate felicity,
They show people the stage of omniscience.

With inconceivably many bodies of endless forms
In all states of existence,
They teach according to mentality,
Their forms reflections of all beings.

So many and infinitely more,
As inconceivably many as atoms in all lands,
Are the oceans of manifestations of the fearless ones
When they have attained this peaceful liberation.

The goddess continued, “I know only this enlightening liberation born of roots of goodness fostering the development of all beings according to their mentalities. How can I know the practice, or comprehend the oceans of virtues, or completely know the power of knowledge, or know the realm of thought, or understand the mastery of concentration, or recognize the miracle of liberation, of the enlightening beings who have transcended all worldly courses, who appear as reflections in all states of being, who are intent on shattering the mountains of barriers to omniscience, who know the nature and characteristics of all things, who are engaged in dispelling the darkness of all barriers caused by afflictions, who are skilled in carrying out a thorough investigation of all things, who actually realize the knowledge of selflessness, who ceaselessly develop and guide all sentient beings, who really know the principle of the nondual reality realm, whose intellects encompass the ocean of all manners of verbal expression?

“In the Lumbini grove, here on Jambudvipa, there lives a goddess of the Lumbini grove named Sutejomandalaratishri. Go ask her how enlightening beings are born in the family of buddhas, how they become light-makers for the world, and how they carry on the practice of enlightening beings forever without wearying.”

Then Sudhana paid his respects to the night goddess Sarvajagadrak-shapranidhanaviryaprabha 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
Recent Posts:​

Loading

Leave a Reply

Your email address will not be published. Required fields are marked *

This site uses Akismet to reduce spam. Learn how your comment data is processed.