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偏，就是偏激，偏於一端，偏於一邊，偏於一小部份，不圓融；圓，就是包羅萬有，圓滿菩提了；無所不包，無所不容，所以可以用我那一首偈頌來形容「圓」：
法界為體有何外，虛空是用無不容；萬物平等離分別，一念不生絕言宗。
「法界為體有何外」：以法界為體，有什麼在法界外邊的？
「虛空是用無不容」：虛空就是一個大用，沒有不包容的。
「萬物平等離分別」：對於萬事萬物都是 平等平等，看成平等。
「一念不生絕言宗」：這可以說是圓了。
後邊他解釋這個「偏圓」，我現在的解釋是按照字義大概的意思說。省庵大師這個《勸發菩提心文》，你若往我們這個六大宗旨上一合，那是天衣無縫，恰到好處！
云何名為邪正真偽大小偏圓耶。世有行人。一向修行。不究自心。
「云何名為邪正真偽大小偏圓耶」：這就是怎麼叫做邪正真偽大小偏圓哪？這個「耶」字就是問號。「世有行人」：這就說出來了，說世界上有修行人；行人就是修行人，就是出家人。「一向修行，不究自心」：他修是修，可是盡做外相。譬如，他又拜懺又禮佛，又在那兒念經，盡給人家看。他不往自己迴光返照
，自己心要有沒有拜懺？自己心要有沒有念佛？有沒有禮佛？有沒有念經？你心裏念，那才算真的呢！你盡在外邊做表面的工作，裝老修行給人家看：我用一個什麼功也給人家看看。譬如我掃地，也等著有人來了我就掃掃地，我這可做苦工了
！盡做表面上的工作，這不單沒有功德，而且邪。 這就是不正當，盡報功，對人有一點什麼好處就說：「你知道嗎？因為你，我怎麼怎麼樣子啊！」叫人感激自己，這都是叫邪的。你們大家要徹底瞭解
，施恩不求報，予人不追悔。對誰有什麼好處，你應該忘了它，不應該常常記得，掛到嘴巴皮上，一天到晚就用這個來做廣告，做招牌。「啊！我做了什麼好事了，你知道嗎？某某地方的廟是我修的。你看那個匾上有我的名字嘛！」還怕人不知道，還叫人看看那個匾上有沒有他自己的名字。這就是邪，這就是盡在那兒貪名聞利養。
若不這樣子呢？不這樣子的人就是正的了，那就是正。所以這個邪正，正是相反的。邪的是屬陰的；正的是屬陽的。邪的見不得天，見不得光；正的是正大光明的，什麼地方都可以行得通的。所以「一向修行」：一向修行就是從來修行。「不究自心」：他不在自心上用功夫，專門向外馳求到外面去找去。
但知外務。或求利養。或好名聞。或貪現世欲樂。或望未來果報。如是發心。名之為邪。
「但知外務」：就知道在外面做表面的工作，
好像給人念經趕經懺，又是這個那個的，哦！你看的很熱鬧很熱鬧的，一天到晚累得要死，辛苦得不得了。「啊！我真是為法忘軀了！你們大家知道我嗎？
」就是盡向人來報功，表示他自己的德行，那麼張揚外露，不能韜光晦跡，不能藏器，不能有涵養。
為什麼他到外務去呢？
「或求利養」：就是為利益他自己，叫人供養他，教人相信他，教人或者燉點人蔘給他啦，或者煲點木耳給他啦，所以你們誰要是我的真弟子的話，誰也不准給我弄東西吃。
我反正現在沒有餓死，你今天又煲點這個湯，明天又弄點那個，囉囉嗦嗦，真討厭！你們以為這是誠
心了；你想不到這就是助約為虐呢！你把那修行人弄得不修行了。你們懂了沒懂？所以不能單獨地個
別供養某一個人。「或好名聞」：或者貪圖人家到各處給自己宣傳一下：「喔！他真是老修行啊！真是個大修行啊！真是好啊！怎麼樣，怎麼樣......。」各處給宣傳，流出去很多馬仔，很多工作人員到各處宣傳。好像我今天說的那個什麼山的那個人，就是邪！那個人，你看他就是貪利養嘛！佛教企業化，這是佛教的罪人哪！這是佛教的敗類啊！佛教怎麼要企業化？要企業化，又出什麼家？在家人誰都可以辦企業，誰都可以做生意賺錢。
為什麼出家人，佛教徒要做企業化？那麼一般的人還說：「唉呀！那個什麼山好啊！好啊！好啊！
好啊！」往地獄要鑽還不知道呢！還好呢！都鑽到地獄去了。這就是或求利養嘛！盡叫人拿錢給自己。喔！自己幹了什麼，幹了什麼。或為名聞，或者貪一個好名譽。「或貪現世欲樂」：你說他不是貪現在欲樂是幹什麼？一天到晚吃吃喝喝的，又吃肉、又喝酒，又亂七八糟的，什麼都幹，就是貪現在的欲樂嘛！那不是地獄是什麼？你們哪一個是他的徒弟，可以回去報告他，告訴他我這麼罵他，我
不在乎的。
「或望未來果報」：或者說我現在做功德，將來我做國王，將來我又如何如何的，將來有好的果報。這都是邪，這都是邪！我講話，我是知道的，我知無不言，言無不盡。「如是發心，名之為邪」：你們一般人還不認識，趨炎附勢：「啊！那兒造得好啊！很漂亮啊，像皇宮似的。」皇宮又怎麼樣啊！皇宮那個皇帝一樣墮落，那又有什麼了不起的？你們自己不懂道理，就跟著這個邪知邪見跑，貪
一時的熱鬧，這是不可以的！
待續
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Partial means one-sided
and covering only a small part, not perfect and
all-encompassing.
And complete means
encompassing all the myriad phenomena. It refers to full and
perfect Bodhi, which leaves nothing out. This verse of mine
can be used to explain "complete":
With the Dharma Realm as
substance, what could be outside? What could
possibly be outside the Dharma Realm? With empty
space as junction, nothing is excluded. The
function of empty space is great; there is nothing it fails
to embrace. The myriad things are level and
equal, apart from discriminations. Regard the
myriad things as equal. When not a single
thought is produced, that puts an end to words and
doctrines. This can be considered "complete."
Later on, the text will explain "partial" and "complete."
Right now I am only giving the brief, literal meaning. If
you compare Great Master Xing'an's "Essay on Bringing Forth
the Resolve for Bodhi" with our Six Guiding Principles, you
will find that there is a perfect correspondence between
them.
Text:
A cultivator's resolve is deviant if in his practice
he does not investigate his own mind but knows about only
external matters.
Commentary:
A cultivator's resolve is deviant if in his practice
he does not investigate his own mind. In this world
some cultivators who have entered the monastic order only
pretend to practice. For example, they may bow repentances,
bow to the Buddhas, and recite sutras, but these are only
acts. They do not reflect within themselves. In their minds,
are they bowing repentances? In their minds, are they
reciting the Buddha's name? In their minds, are they bowing
to the Buddhas or reciting Sutras? It only counts if they
practice in their minds. Unfortunately, they only work on
externalities, pretending to be old cultivators. They think,
"I want people to see me applying effort. I'll wait until
someone comes by, then I'll sweep the floor. That way
they'll know how hard I work." Not only does such
superficial "work" lack merit and virtue, one ought not to
brag about one's own merit. As soon as such people help
others a bit, they say, "You know what? I did such and such
all for your sake!" They want people to thank them. Such
behavior is deviant. All of you should thoroughly
understand this. When you are kind to others, do not expect
any reward. If you give to others, do not regret it later.
After helping someone out, forget about it. Don't remember
your deed forever and keep talking about it, using it to
advertise your own merit: "Oh, I've done such and such a
good deed. Did you know? I helped build that temple. Have
you seen my name on the plaque?" You even ask people to
check the plaque for your name, out of fear that they won't
know what you have done. This is deviant, because it
involves greed for fame, reputation, benefit, and offerings.
People who are not like this are proper. Deviant and proper
are opposites. Deviant is yin, and proper is yang. Deviant
conduct is that which is done stealthily and in the dark.
Proper conduct is bright, magnanimous, and acceptable
everywhere. A cultivator with a deviant resolve never
investigates his own mind. He never works on his mind, but
only on what's outside. He fails to look into his mind,
but knows about only external matters.
Text:
Perhaps he seeks benefit and offerings, likes fame and
reputation, craves pleasure in this life, or hopes for
rewards in the future. A resolve such as this is deviant.
Commentary:
He only knows how to do superficial work. For example, some
monks recite Sutras or perform repentances commercially. It
might appear that they are very busy, that they wear
themselves out working from morning to night. They may say,
"I'm really forgetting myself for the sake of the Dharma. Do
you all see me?" They publicize their merit to everyone.
They are not able to conceal their light and hide their
talent. They cannot nurture their virtue and cultivate
quietly.
Why does a monk focus on external
matters? Perhaps he seeks benefit and offerings.
Such seekers of benefit manipulate others and get
people to make offerings. Donors may offer some ginseng tea
or cook some wood-ear [a type of fungus] for the monks. So,
if you are a true disciple of mine, you may not prepare food
for me. In any case, I haven't starved to death yet. I
really dislike it when you cook this soup for me today, make
some other dish tomorrow, going to all the trouble. You
think you're being sincere, but you don't realize that
you're just "helping the tyrant Zhou to do evil,"
encouraging cultivators not to cultivate. Do you understand?
That is why you should never make personal offerings to an
individual.
Perhaps he likes fame and
reputation. Such a person hopes people will do
publicity for him, saying, "He's really a seasoned
cultivator! He's a great cultivator! He is really
wonderful!" He dispatches these gophers to advertise for
him. For example, I was talking today about that monk from a
certain temple. He's an example of a deviant person! He is
greedy for profit and offerings. He has commercialized
Buddhism, thus making him a criminal and a scoundrel in
Buddhism. What's the purpose of turning Buddhism into a
commercial enterprise? If he wants to go commercial, why did
he enter the monastic life? All the lay people can do
business and make money. Why should a Buddhist monk go
commercial? Yet most people say, "Such-and-such a temple is
great! It's wonderful!" People there are burrowing their way
into the hells, yet they still think it's great! This is a
case of seeking benefit and offerings. They always ask for
money and say they will do such and such things with it. Or
they are greedy for fame and reputation. Perhaps he
craves pleasure in this life. If that monk is not
one who is greedy for pleasures in this life, then what is
he? He eats and drinks all day long, eating meat and
drinking wine, and doing all sorts of improper things out of
a craving for pleasure. If that's not the hells, what is it?
If any of you are his disciples, you can go back and report
to him how I have scolded him. It wouldn't bother me at all.
Or perhaps he
hopes for rewards in the future. Such a person may
reason, "If I do meritorious deeds now, in the future I will
become a king, or I will be such and such. I will have a
good reward."
These are all deviant resolves. When I
talk, my words are based on what I know. Whatever I know, I
will say. When I talk about something, I will tell all.
A resolve such as this is
deviant. Most of you still don't recognize him, and
you fawn over him and are attracted by his power, saying,
"His place is beautifully constructed, like an emperor's
palace." So what if it's like a palace? The emperor within
it is still going to fall. What's so wonderful about that?
Failing to understand principles, you follow his deviant
views out of greed for momentary thrill. You should not do
that!
~ To be continued
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