前期經文提示：佛於毛孔演妙音，其音普遍於世間，一切苦畏皆令息，此遍吼神之所了。
佛每一個毛孔都可以說法，都可以教化眾生。並且每一個毛孔裏都有無量的眾生在那兒聽說法。如果單單佛會說法，沒有眾生聽法這也是沒有用的。那麼佛，每一個毛孔裏有無量無邊的那麼多的眾生，有的人說這是一種空談，在凡夫的境界上，當然你不相信有這種的境界。你要是證阿羅漢果了，也還不知道這個華嚴法會佛的境界。必須要是個菩薩，然後才能明白這種境界。所以你現在說不相信，這是難怪的。等你到到菩薩的果位上，就會相信了。
每一個毛孔都演妙音，什麼叫妙音呢？妙音就是對機說法，正對你的機這就叫妙音；要不對機這就不是妙音。這種的妙音遍滿一切處，一切處都有妙音，這叫觀機逗教，因人說法，所以叫妙音。「其音普遍於世間」。這個世間就是有情世間，在這個有情世間，也就是眾生的世間。那麼所以佛這種妙音，令每一個眾生都聞法開悟，返迷歸覺。「一切苦畏皆令息」，所有眾生的這個痛苦和怖畏的事，完全都息滅了，所以叫皆令息。這息就是停止了，沒有苦也沒有怖畏了。沒有怖畏，沒有恐懼，也就是度一切苦厄了！心經上說，「遠離顛倒夢想」，沒有恐怖才能遠離顛倒夢想，你能離了顛倒夢想，就能得到究竟的涅槃。能得到究竟的涅槃，那就證得常樂我淨涅槃的四德，所以叫一切苦畏皆令息，令，就使令你把這苦畏都息滅了，沒有了。「此遍吼神之所了」，這是遍吼神他所明了的，他所得到的這種境界，入這種的解脫門。
上人：今天所講的這四句偈頌，你們各人有什麼意見？發揮發揮，現在正是時候，用你們自己本有的智慧，來照了這四句偈頌的義理，有什麼特別的見解？真正的這種道理，可以提出來，大家講一講。要是有哪一個字，哪一句不明白，也可以提出來研究，來問，要是都明白了，也沒有什麼意見，我們再繼續向下講。
我們這是民主的講經方法，大家都有發言權，大家都有講經的機會。不是單單一個人這麼姑妄言之，姑妄聽之，「懵懂傳懵懂，是一傳兩不懂，師父墮地獄，徒弟往裏虹。」你們不要跟著墮地獄的師父來，向地獄裏去虹去。講的你們現在都懂了吧？那麼你們不講也不行的，一定要講。所以現在這四句偈頌由弟子來講給大家聽一聽。找誰講好呢？
各位善知識，我們現在要打起精神來，不要睡覺了，要共同研究這八句偈頌。哪一個講的是對，哪一個偈頌是講的錯了，我們要把他找出來。不要做啞羊僧、閉口僧。我們大家現在都要來共同研究這八句偈頌，誰要不說話呢，我就知道他是方才睡覺的人，你們相信不相信？
弟子：「信！」
那就講囉，現在大家都說話，你也說他也說大家一起說，你們大家誰說的什麼話，我都會聽，會分別清楚。（沒有人講） 沒人講？沒人講，等我抽個籤，看看這個籤是誰。（上人抽出一位弟子的名子）出來，出來！隱不住！你會說什麼就說什麼，八句偈頌有什麼看法？有什麼意見提出來？如果我沒有講完那個意思，現在留著給你講。如果已經講完了，那麼你就再添上一點。不要想，快點講；你一想，那就是第二義，不是第一義。我不相信他們所講的，你都滿意的。我也不相信他們每一句所講的，都是圓滿的。我也不相信他們所講的每一句，完全把那個意思都講出來了，甚至於連我講的也是一樣的。我們大家要共同把這個真正的道理研究出來。不要好像中國以前佛教那官僚的作風，只是獨裁－－我說了就算，你說的就不對。我這個作師父的是只要你們找出我的毛病來，我絕對接受的；我絕對是在這個民主國家，行民主的佛教。我自幼不怕人反對我，誰能反對我，那是我的好徒弟；不反對我，則壞徒弟。
（上人問一位客僧）聽過這麼講法沒有？沒有見過吧！我就不怕人反對，我也不怕人破壞我，也不怕人罵我，也不怕人譭謗我，我不怕的。你們誰要有本事，你能來罵師父幾句，那是我最歡迎的。你們先講中文，後講英文。我不能叫你先講英文，因為這經是中文。（幾個弟子講解偈頌）
上人：越看越糊塗，不糊塗就不明白，不明白也不糊塗。還有什麼意見？就是這個不明白不糊塗，不糊塗不明白，你方才是不是想說這兩句話？是不是想這麼說？越想越糊塗，糊塗就是越學越糊塗，是不是你想這麼說？（另一個弟子講解「哭」及「空」）
上人：哭了？不是哭？如如就是空，什麼怎樣？沒問題！那就不要再哭了。你也不要再笑了，這也就是不思善、不思惡，不思善就是不笑；不思惡就是不哭，這是中道。
佛於一切眾剎海，不思議劫常演說，
此如來地妙辯才，樹杪髻神能悟解。
「佛於一切眾剎海」：佛在像海那樣多的不可思議的剎土中。「不思議劫常演說」：在不可心思、不可言議的大劫，佛常常演說無上甚深微妙法。「此如來地妙辯才」：佛說法有妙辯才，無論說什麼法，理論無窮盡。但深入淺出，令聞者都能明瞭。佛入辯才說法三昧。「樹杪髻神能悟解」：這種境界，是樹杪髻主風神他能悟解的。
佛於一切方便門，智入其中悉無礙，
境界無邊無與等。此普行神之解脫。
「於一切方便門」，這是普行無礙主風神讚佛說的偈頌，他說佛於一切方便門－－這個「於」當在字講－－佛在這一切種種的方便門裏邊，「直入其中悉無礙」，以佛的這個一切的智慧入這一切的方便門，所以說直入其中悉無礙。那麼這個方便法門，也就是圓融無礙的法門。境界無邊，至於佛的境界是無量無邊的，不可思議的。無與等，也沒有啊那一個菩薩、羅漢可以和他比的，和佛這種境界來比的，所以叫無與等。「此普行神之解脫」，這是普行無礙主風神，他所得到的這種解脫門。
待續 |
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Sutra text from last issue:The Buddha in a hairpore proclaims with wondrous sound.His sound extends throught the world, going everywhere,Bringing fear and suffering of all types to an end.The Spirit Pervasive Howling has this understanding.
The Buddha can speak the Dharma in every hairpore and teach and transform living beings. Moreover, in every hairpore there are infinitely many living beings listening to the Dharma. It would be useless if the Buddha was just speaking Dharma and no one was listening to it. But in every one of the Buddha's hairpores there are limitless and boundlessly many living beings. Some people are saying, “That's just empty talk.” Of course, from the point of view of an ordinary being you don't believe there is such a state. And even if you certified to the fruition of an Arhat, you still wouldn't understand the state of the Buddha's Flower Adornment Assembly. You need to be a Bodhisattva to comprehend it. So now it not strange you fail to believe. When you have reached the level of a Bodhisattva, you will believe it.
Every hairpore has been proclaiming with wondrous sound. What is wondrous sound? It means Dharma spoken in accord with potentials, wonderful sound exactly suited to your situation. If it does not suit the potentials, it is not wondrous sound. Hence this is known as contemplating the potentials to bestow the teachings, speaking Dharma according to the person. That is wondrous sound.
His sound extends throughout the world, going everywhere. This kind of wondrous sound fills up all places, so each location has this wondrous sound. That's the meaning of his sound extending throughout the world, going everywhere.“The world” refers to the world of sentient creatures, which means the world of living beings. Consequently, this kind of wonderful sound on the part of the Buddha enables each and every living being to hear the Dharma and become enlightened, to turn back from confusion and return to awakening, bringing fear and suffering of all types to an end. All agony experienced by living beings is totally extinguished, along with all their fears. They are brought to an end, made to stop, so there is no more suffering and there are no more fears-no terror or anxiety. That's to cross over all suffering and difficulty. The Heart Sutra states, “He leaves upside-down dream thinking far behind.” When one has no fear, then one can leave upside-down dream thinking far behind.Once you are free from inverted dream-like thoughts, you can achieve ultimate Nirvana. And once you achieve ultimate Nirvana, you certify to the Four Virtues of Nirvana: permanence, bliss, true self, and purity. That's implied when it says,“bringing fear and suffering of all types to an end,” so they are extinguished and eradicated.
The Spirit Pervasive Howling has this understanding. This is what the Spirit named Pervasive Howling understands, the state which he attains, the kind of door to liberation which he enters.
Venerable Master: “What is everyone's opinion concerning the four lines of verse which were lectured today? Now is the time to express yourselves. Use your inherent wisdom to elicit the meaning of this stanza. If you have a unique outlook and a real point to make, you may advance it for the assembly's consideration. If there's a word or phrase which you didn't understand, you may ask for it to be brought up for investigation. On the other hand, if you understood everything and don't have any opinions, we can go on to the next passage.
“Our method of lecturing the Sutras is democratic. Everyone has the right to speak, and each person has a chance to lecture the Sutra. It not the case that one person makes baseless autocratic pronouncements which everyone else just as baselessly accepts.
From within ignorance, further ignorance is transmitted,
So with one transmission,two don't understand.
The teacher falls into the hells, The disciples burrow in after him.
Don't any of you follow a teacher who's falling into the hells, and burrow in after him. Now that I've explained it you all understand, don't you? But you can't get out of explaining this. You definitely must explain it. And so now you disciples can explain the four-line verse. Let's see, who should explain it?
All of you Good and Wise Advisors should strike up your spirits. Don't fall asleep. Now we're going to investigate these eight lines together to see which line was explained correctly and which line was lectured wrong. We need to find this out. Don't be a tongue-tied Sanghan, a closed-mouthed monk or nun. We are going to look into these eight lines of verse as a group. I'll be able to tell by who wants to talk or not which ones of you were asleep just now-do you believe that or not?
Disciple: “I believe it!”
Speak up, all of you. Everybody talk at once. I'll be able to distinguish what each person says. [No one says anything.]
Since no one is talking, I'll draw lots. [The Master then calls out a disciple's name]. Come forth! Come forth! You can't hide! Just say whatever you can say. What is your viewpoint on the eight lines of verse? Bring up your opinions. Any parts which were not fully explained are left for you to finish. If everything was covered, you can elaborate a bit. Don't think, just speak up quickly. Once you start thinking, it's secondary truth; it's no longer truth in the primary sense. I can't believe you were happy with everything they said, or that they explained every line completely. Nor do I believe they fully brough out the meaning of every phrase. That's also true of what I said. All of us should examine this together so true principle comes forth. We don't want to follow the beaurocratic custom of Chinese Buddhism in the old days, the tyrranical insistance on,“What I say goes, and anything you say is wrong.” As your teacher, I will definitely accept your pointing out my faults. In this democratic country, I am determined to practice democratic Buddhism. I'm not afraid of opposition. Any disciple who opposes me is a good disciple of mine. Those who don't oppose me are my bad disciples.
[The Venerable Master asks a visiting Dharma Master if he has ever heard anyone talk that way before, to which the Dharma Master replies he never has.]
I'm not afraid of people opposing me, undermining me, scolding or slandering me. I'm not afraid. I most welcome any of you having the talent to scold your teacher.
Speak in Chinese first, then in English. I can't tell you to speak in English first, because the Sutra text is in Chinese.
[Several disciples explain the verses.]
Venerable Master: The more you look the more muddled you become. Not being muddled is not understanding.Not understanding, you won't be muddled. How can that be?. Who else has an opinion? Wasn't that what you wanted to say just now, that if you don't understand you won't be muddled, and that if you aren't muddled you won't understand? Didn't you mean to say, “The more you think, the more muddled you get. The more you study, the more confused you become.”? Didn'r you want to say that?
[Another disciple talks about crying and about emptiness.]
Venerable Master: Crying is not crying. Thusness is emptiness; so what? No problem! So don't cry again. Don't laugh any more either. Just that is “not thinking of good and not thinking of evil.”“Not thinking of good” is not laughing, and “not thinking of evil” is not crying. That is the Middle Way.
The Buddha, in the seas of all kshetras,
Constantlyproclaims for inconceivably many kalpas.
This wondrous eloquence of the ground of the Tathagata
Is what Tree-Top Trailing Cowl awakens to and understands.
Commentary
The Buddha, in the seas of all kshetras, constantly proclaims for tinconceivably many kalpas. The Buddha throughout the seas of all the infinitely many kshetra-lands extending over inconceivable numbers of great eons, so many they defy conceptualization and verbal expression, is always proclaiming unsurpassed, deep, profound, subtle and wonderful Dharma.This wondrous eloquence of the ground of the Tathagata Is what Tree-Top Trailing Cowl awakens to and understands. The Buddha has wondrous eloquence in speaking Dharma. No matter what Dharma he proclaims, the principles he speaks are inexhaustible and unending. He is profoundly steeped in them, but expresses them simply, enabling the listeners to understand clearly. That's because the Buddha has entered the samadhi of eloquence in speaking Dharma. This kind of state is what the spirit named Tree-Top Trailing Cowl can understand.
Into all doors of expedients the Buddha
Wisdom enters without any hindrances.
His states are boundlessly many and incomparable.
This is the Spirit Travelling Everywhere's liberation.
Commentary
Into all doors are expedients the Buddha directly enters without any hindrances. This is the verse which the Wind-Ruling Spirit named Travelling Everywhere Without Obstruction speaks in praise of the Buddha. He says that the Buddha possesses all the requisite wisdoms to directly enter into the midst of all the various types of doors of skill-in-means, and to do so without any hindrance. These doors of expedients are Dharma-doors of unobstructed interpenetration. His states are boundlessly many and incomparable. The Buddha's states are limitless, boundless, inconceivable and incomparable. No Bodhisattva or Arhat has states which could compare to those of the Buddha--hence the Buddha's states are incomparable. This is the Spirit Travelling Everywhere's liberation. This is the kind of door to liberation which the Wind-Ruling Spirit named Travelling Everywhere obtained.
To be continued |
