![[善财童子五十三参][English] 第十八回 拜普眼长者](https://mbms.ql.sg/wp-content/uploads/2021/03/第十八回-拜普眼长者_fotor.jpg 800w, https://mbms.ql.sg/wp-content/uploads/2021/03/第十八回-拜普眼长者_fotor-283x300.jpg 283w, https://mbms.ql.sg/wp-content/uploads/2021/03/第十八回-拜普眼长者_fotor-566x600.jpg 566w, https://mbms.ql.sg/wp-content/uploads/2021/03/第十八回-拜普眼长者_fotor-768x814.jpg 768w)
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。
善财从法宝髻长者的第十层楼出来，觉得毛眼顿开，能用慧眼观察一切，能深入自性，了达空理，但是还不懂菩萨行。又往胜根国的道路走去。
胜根国，国虽不大，名气却大，因为盛产珍贵药材，出产名香，交通方便，为商贾者必去之处。善财不需询问，随着商人进入胜根国。
这个普门城可不好找，因为它住于无数聚落之中，每个聚落都有普门城。普眼长者究竟住在哪一个普门城呢？而到每个普门城去问，都有普眼长者。
善财在法宝髻的第十楼上住了出来，已开慧眼，得入清净法性、入佛知见。他以明利的鼻根嗅得药香，直往香处走去。
善财来到普眼长者宅前，见一老者手提药袋，由宅门出来，善财以为是普眼长者，上前施礼。此长者见一素不相识的人向他行礼，十分窘迫。听说是来找普眼长者的，才平心静气地说道：“普眼长者就住在这里，他的医术可高明罗！不需切脉，只需一看，就知病情，药到病除。”
善财送走老者，转身过来，一个男子站在面前道：“我娃娃患了黄肿病，一剂药就吃好了。”
一个青年女子道：“我母亲瘫痪，卧床两年，长者只两剂药就医好了。”
人越来越多，把善财围在中间，都说：“长者只一针就把病给我医好了。”……叽叽喳喳闹个不休，善财求善知识心切，不再听众人的诉说，直入长者住宅。
一进门就看见普眼长者正在炮制药剂，忙个不停。他见善财进来也不理会，只是看着面前的药堆、药瓶、药锅、药灶、两手搭配、炮制、煮汁，运用灵活。
善财上前施礼，长者也不理会，视若不见。一心配制他的灵药。善财本身具有宿慧，再加上已参拜多位善知识，心灵手巧不是一般，主动去帮着长者配制、煎煮、炮制。
长者有这么个好帮手，不多时刻，那一大堆药物、药具都一一处理好了。这才回过头来对善财说道：“请坐吧！”
善财哪里肯坐，由于求法心切，跪地便拜，说道：“圣者，我已发菩提心，利乐有情造福人间，但不知如何行菩萨行，望慈悲教我。”
长者见善财既心灵手巧，又谦虚礼敬，真是一个难得的人才，便慈祥地说道：“善男子，你发心造福人间，愿力宏大，是很好的，可惜我没有什么可传教。我也曾走过千山万水，尝百草，辩药性，寻找炮制的方法。毒草炮制后是治疗难症的良药。牛粪马尿都有可用之处。人参甘草也会伤人。我制的芳香利腹之汤，甘甜可口，老幼皆宜。而对于香，也有不同的分别，所谓好香、恶香、平等香。要善用各种香治疗各种邪魅。平等香在你将入平等心时，嗅之即入寂静之中。”
认病当识其因，辨症须知其源。风寒暑湿为病之首；七情六欲致病之源。善治病者，当先治其心病。对症下药是医家之秘。治心病者尤为细心是秘中之秘。对贪而无厌，利欲熏心者，当教其观其财物美色之不净；对嗔恨心重，骄傲自负者，当告以慈悲为怀不妄自尊大。对忧伤气萎，心绪万端者当调其气。如此种种，在于调谐辨道，能如此下药，不怕病之难医者，应手而解矣。
善财道：“圣者甚大教诲，当铭记在心。”
长者道：“我没有菩萨行道，利乐有情的本领，你再往南走，在多罗幢大城中，有个无厌足王，他可以教你如何修菩萨行，这利乐有情的事情他会告诉你。”
善财还想再问，长者又制药去了。善财只好辞别继续向南走。
尔时，善财童子于宝髻长者所，闻此解脱已，深入诸佛无量知见，安住菩萨无量胜行，了达菩萨无量方便，希求菩萨无量法门，清净菩萨无量信解，明利菩萨无量诸根，成就菩萨无量欲乐，通达菩萨无量行门，增长菩萨无量愿力，建立菩萨无能胜幢，起菩萨智照菩萨法。
渐次而行，至藤根国，推问求觅彼城所在。虽历艰难，不惮劳苦，但唯正念善知识教，愿常亲近承事供养，遍策诸根离众放逸。然后乃得见普门城，百千聚落周匝围绕，雉堞崇峻，衢路宽平。见彼长者，往诣其所，于前顶礼，合掌而立，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？”
长者告言：“善哉！善哉！善男子，汝已能发阿耨多罗三藐三菩提心。
“善男子，我知一切众生诸病：风黄、痰热、鬼魅、蛊毒，乃至水火之所伤害。如是一切所生诸疾，我悉能以方便救疗。
“善男子，十方众生诸有病者咸来我所，我皆疗治，令其得差；复以香汤沐浴其身，香华、璎珞、名衣、上服、种种庄严，施诸饮食及以财宝，悉令充足无所乏短。然后各为如应说法：为贪欲多者，教不净观；瞋恚多者，教慈悲观；愚痴多者，教其分别种种法相；等分行者，为其显示殊胜法门。为欲令其发菩提心，称扬一切诸佛功德；为欲令其起大悲意，显示生死无量苦恼；为欲令其增长功德，赞叹修习无量福智；为欲令其发大誓愿，称赞调伏一切众生；为欲令其修普贤行，说诸菩萨于一切刹、一切劫住，修诸行网；为欲令其具佛相好，称扬赞叹檀波罗蜜；为欲令其得佛净身，悉能遍至一切处故，称扬赞叹尸波罗蜜；为欲令其得佛清净不思议身，称扬赞叹忍波罗蜜；为欲令其获于如来无能胜身，称扬赞叹精进波罗蜜；为欲令其得于清净无与等身，称扬赞叹禅波罗蜜；为欲令其显现如来清净法身，称扬赞叹般若波罗蜜；为欲令其现佛世尊清净色身，称扬赞叹方便波罗蜜；为欲令其为诸众生住一切劫，称扬赞叹愿波罗蜜；为欲令其现清净身，悉过一切诸佛刹土，称扬赞叹力波罗蜜；为欲令其现清净身，随众生心悉使欢喜，称扬赞叹智波罗蜜；为欲令其获于究竟净妙之身，称扬赞叹永离一切诸不善法。如是施已，各令还去。
“善男子，我又善知和合一切诸香要法，所谓：无等香、辛头波罗香、无胜香、觉悟香、阿卢那跋底香、坚黑栴檀香、乌洛迦栴檀香、沉水香、不动诸根香，如是等香，悉知调理和合之法。
“又，善男子，我持此香以为供养，普见诸佛，所愿皆满，所谓：救护一切众生愿、严净一切佛刹愿、供养一切如来愿。
“又，善男子，燃此香时，一一香中出无量香，遍至十方一切法界一切诸佛众会道场，或为香宫，或为香殿，如是香栏槛、香垣墙、香却敌、香户牖、香重阁、香半月、香盖、香幢、香幡、香帐、香罗网、香形像、香庄严具、香光明、香云雨，处处充满以为庄严。
“善男子，我唯知此令一切众生普见诸佛欢喜法门。如诸菩萨摩诃萨如大药王，若见、若闻、若忆念、若同住、若随行往、若称名号，皆获利益，无空过者；若有众生暂得值遇，必令消灭一切烦恼，入于佛法，离诸苦蕴，永息一切生死怖畏，到无所畏一切智处，摧坏一切老死大山，安住平等寂灭之乐。而我云何能知能说彼功德行？
“善男子，于此南方，有一大城，名多罗幢；彼中有王，名无厌足。汝诣彼问：菩萨云何学菩萨行、修菩萨道？”
时，善财童子礼普眼足，绕无量匝，殷勤瞻仰，辞退而去。
Samantanetra
Immersed in the endless vision of buddhas, in communication with the endless congregation of enlightening beings, illumined by the endless means of the way of enlightening beings, his mind broadened and made sure by the endless principles of enlightening beings, pure in the endless path of devotion of enlightening beings, imbued with the infinite light of the faculties of enlightening beings, secure in the infinite willpower of enlightening beings, consciously following the infinite practice of enlightening beings, generating the infinite power of vows of enlightening beings, characterized by the infinite invincibility of enlightening beings, abiding in the infinite light of knowledge of enlightening beings, aware of the infinite law of enlightening beings, Sudhana made his way to the land called Vetramulaka, where he looked for the city Samantamukha, searching all over, here and there, in the highlands and the lowlands, over level and rough terrain; with tireless determination, unceasing, single-minded, with unflagging vigor and an inexhaustible mind, never forgetting the instructions of spiritual benefactors, wishing always to speak with spiritual benefactors, his senses fully aware, rid of all heedlessness, his eyes and ears open, he searched all over for the city of Samantamukha, and finally saw it, in the middle of the country of Vetramulaka, surrounded by ten thousand towns, with strong, high walls, adorned in forty-eight ways. He saw the perfumer Samantanetra in a perfumers’ shop in the city.
Seeing Samantanetra, Sudhana went up to him, paid his respects, and said, “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.”
Samantanetra said, “It is good that you aspire to supreme perfect enlightenment. I know the maladies of all sentient beings and how to cure those maladies. All who come to me from the ten directions, I cure of their maladies. Once they are cured, bathed, and anointed, I satisfy them with suitable ornaments, clothes, and food, and furnish them with immeasurable wealth. After that I teach them, action equally combining lust, hatred, and delusion by illuminating the ways to higher knowledge. I clarify the means of producing the determination for enlightenment by talking about the virtuous qualities of all buddhas. I elucidate the means of producing great compassion by showing the immeasurable miseries of the mundane world. I elucidate the means of attaining immeasurable virtuous qualities by describing the accumulation of vast stores of goodness and knowledge. I elucidate the means of producing the vows of the Great Vehicle by showing the development and guidance of all sentient beings. I elucidate the means of attaining the practice of universally good enlightening beings by spreading out the net of practice in all lands in all times. I elucidate the means of attaining a buddha-body of amassed distinguishing marks and embellishments by praising transcendent generosity. I elucidate the means of attaining buddhas’ purity in all situations by explaining transcendent morality. I elucidate the means of producing the inconceivable purity of appearance of buddhas by explaining transcendent tolerance. I elucidate the means of producing the invincible body of buddhas by explaining transcendent vigor. I elucidate the unsurpassed purity of body of buddhas by explaining transcendent meditation. I elucidate the purity of the reality-body by explaining transcendent wisdom. I elucidate the purity of the body of Buddha appearing before all beings by explaining transcendent skill in means. I elucidate the purity of body involved in entering the minds of people in all eras and times by explaining transcendent commitment. I elucidate the purity of body appearing in all buddha-lands by explaining transcendent power. I elucidate the purity of body pleasing all sentient beings according to their inclinations by explaining transcendent knowledge. I elucidate the purification of the body of supremely pure appearance by explaining the removal of all unwholesome elements. Thus taking care of them with this giving of teaching, I provide them with the support of endless treasures and let them go.
“I also know how to compound all scents, incenses, perfumes, and unguents. Moreover, I know the ball of fragrance making offerings on meeting buddhas everywhere, pleasing to all beings. By this ball of fragrance all wishes are fulfilled; by it I produce multitudes of dwelling places, and so on, including multitudes of all kinds of offerings for buddhas. Whenever I want to make offerings buddhas. I adorn all universes with purification of buddha-lands, palaces of fragrance, walls of fragrance, turrets of fragrance, arches of fragrance, windows of fragrance, penthouses of fragrance, crescents of fragrance, parasols of fragrance, banners and pennants of fragrance, canopies of fragrance, webs of fragrance, lights of fragrance, immaculate adornments of fragrance, and rain showering from clouds of all fragrances.
“I know this medium of the Teaching, the ball of fragrance making offerings on meeting buddhas everywhere, pleasing all sentient beings; how can I know the practice or tell the virtues of the enlightening beings who are like great medicines, whom it is beneficial to see, to hear, to associate with, to remember, to follow, and to recall their names, with the sight of whom all sentient beings are relieved of afflictions, with the sight of whom sentient beings leave all evil ways, with the sight of whom sentient beings find a way to buddhahood, with the sight of whom the sufferings of sentient beings are relieved, with the sight of whom sentient beings are freed from fear of all mundane states, with the sight of whom sentient beings become fearless because of being near the abode of omniscience, with the sight of whom sentient beings no longer fall into the abyss of old age and death, with the sight of whom sentient beings attain the bliss of tranquillity through cosmic equanimity?
“South of here is a city called Taladhvaja, where there lives a king named Anala. Go ask him how to learn and carry out the practice of enlightening beings.”
So then Sudhana paid his respects to the eminent perfumer Samantanetra 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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