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「供養一切諸如來」：他供養十方一切諸佛，修種種的供養，以身心性命來供養一切諸佛，不是像我們，苦惱一點就受不了了，這是不行的。你想供佛，要把生命都供養佛，那才算，好像我們這裡練習坐單的人，腿不是坐著，而是伸著腿，要睡覺的時候把腿伸開，四方凳子前邊又有一個四方凳子，預備伸腿的，這樣子不叫坐單，這叫伸單，伸著腿，不過比躺的當然多一點道心，不過還不夠。不是真正老修行坐在那兒，幾天幾宿也不換腿，還是那個樣子坐著。好像虛老在南洋一帶，一坐，坐在那地方，就坐幾天，不是坐一坐換換腿，一換腿就沒有定力了。前幾天我講金山活佛在香港，表現他的定力，也是這樣子。他坐在那兒，不是說有人我就這樣坐著，沒有人我就偷著換換腿，不是的，他不能欺騙自己，這都叫修種種的苦行。所以一樣的事情，人家坐單的就是真正坐單，不是伸單。你說我也是坐著，但是腿常常是伸開的，那根本談不上是坐單了。我知道有人是受不了，要把腿伸開，站在那地方。站單也不錯，若是覺得腿痛了，就在那地方站一站，能練習站單，那就是出奇了。現在，在這個世界上，還沒有站單的菩薩，那你站在那地方，一睡就倒了，倒了再爬起來，還是站著，那就更不容易了。
「此速疾王深信解」：修這種法門，這種供養，這種境界是速疾迦樓羅王所深深信解，深深明白的。有的人心裡想著，原來坐單馬虎一點也不可以的，不單坐單不可以馬虎，你就修哪一個法門也不可以馬虎，你馬虎一點，三昧就不成功，你就不會得到真正的定力，真正的慧力，不能開悟。開悟的人時時刻刻念茲在茲，絲毫也不敢懈怠，那才會有所成就，否則修一修，站一站，就落後一個劫、兩個劫那麼長了。
如來一一毛孔中 一念普現無邊行
如是難思佛境界 不退莊嚴悉明睹
「如來一一毛孔中」：如來，是佛的十號之一，佛的一個別名，也就是沒有什麼地方來，也沒有什麼地方去，所以叫來。一一毛孔中，就是每一個毛孔裡邊，如來的毛孔就是在如來的身上是一個最小的一個地方，但是最小卻能容無量無邊的世界，能容納十方法界，這是小中現大，大中現小，所以說如來一一毛孔中。「一念普現無邊行」：就在這一念最短的時間裡，普遍現出了十方的世界。無邊行，如來所修的無邊行門，也就是無邊的法門都現出來。
「如是難思佛境界」：像以上所說的，小能容大，大能容小，小大互相無礙，多少互相無礙，時間的長短互相無礙，種種都是不可思議的境界，所以叫難思。這不可思議的境界，是什麼境界呢？是佛的境界。除佛而外，沒有這種境界，這種不可思議的境界，又叫妙境界，是微妙難思的，這種境界誰能深深地明暸呢？「不退莊嚴悉明睹」：就是不退莊嚴迦樓羅王，他明暸這種境界，入這一個解脫門。
佛行廣大不思議 一切眾生莫能測
導師功德智慧海 此執持王所行處
「佛行廣大不思議」：佛修行種種的行門，所謂八萬四千行門，每一種的行門，佛都修圓滿，所以才說盡大地，沒有一粒微塵那麼大的地方，不是過去諸佛捨生命處。就是一粒微塵那麼多的地方，都是過去諸佛捨生命處，行菩薩道的地方。
佛行菩薩道，是利益眾生，他所利益的眾生，尤其是惡的眾生，他也願意救度他們，也願意利益他們。就拿佛割肉餵鷹來說，這個老鷹想把一個鴿子抓著吃，這隻鴿子便跑到佛在因地修行菩薩道這個老修行的懷裡來，因為牠沒有地方可躲了，就躲到佛的懷裡，佛就把牠收起來。那隻老鷹當時就說，你救這隻鴿子，不錯，救牠的生命，可是我沒有肉吃，會餓死，你救牠的生命令我餓死，這又何嘗是慈悲平等心呢？這不是慈悲平等心。
老修行聽這隻鷹會說話，這麼樣和他講道理，他就說，好！你只是要吃肉嗎？你有肉吃就可以了嗎？你不一定需要吃這隻鴿子啊！鷹說，可以的，我有肉吃，不吃鴿子是可以的。於是這老修行就把身上剩沒有多少的肉一塊一塊地割下來餵這隻鷹，割一塊給鷹吃了，鷹說不行，沒有吃飽；他便再割一塊，又給這隻鷹吃，鷹吃完說，還不行，沒有吃飽，你這個肉這麼瘦，吃下去像沒有吃一樣。這個老修行把全身的肉都割下來給這隻鷹吃了，這隻鷹說，這回差不多了。於是這隻鴿子也飛了，老鷹也走了，到虛空中現出來，原來是天人來試驗這個老修行。本來他把身上的肉都餵了鷹了，然後這個肉又還復如初了，長出來了。
最初他割肉的時候沒有希望說，我把肉割下來，這是給天人的，天人來試驗我。他的宗旨就是餵鷹，這鷹是最惡的一種鳥，他能把自己的肉犧牲出來，餵這個鷹，你看！這種的行門，是不是不容易行？這個最惡的鳥，他也來供養牠，用自己身上的肉來供養牠，這才是眞正修行的，修道的。修道的人要犧牲一切，他什麼都看得很平常的，這是釋迦牟尼佛割肉餵鷹。
還有一次，他捨身餵虎，老虎是獸中最惡的。釋迦牟尼佛在因地修道的時候，在山上修行，有一次，天就下雪，下了幾天雪，所有的畜生都不能出來。有兩隻老虎出來找東西吃也找不著，這隻大的老虎幾乎要餓死了，小的老虎還跟著大的老虎這麼跑，看看就要餓死了，餓得不會動了，釋迦牟尼佛在因地一看，老虎這麼可憐，於是就發願說，我要把我這個身體犧牲了，布施給這個老虎，讓牠們不要餓死。我們各位想一想，我們若遇到老虎，趕快就跑了，怎麼還會把身體，把肉身供養老虎呢！不會有這種思想。佛就能做這種的事情，我們想一想，佛和我們這個思想是不是一樣的？
有的人想，我也去找老虎餵一餵，或者找一隻鷹餵一餵，你想找就找不著了。佛並不是他自己想找的，而是碰上的。你只要想修行菩薩道，捨人所不能捨的，終究也會有成就的一天。所以，不要著急，因為這樣子，所以說佛行廣大不思議，這種行力是廣大不可思議的，不可以心思，不可以言議。
「一切眾生莫能測」：所有的眾生都測量不出來佛的這種行門是怎麼樣修行。「導師功德智慧海」：導師也是佛，是接引眾生的一大導師，他的功德和智慧猶如大海一樣。「此執持王所行處」：這是大海處攝持力迦樓羅王，他所修行的一個境界，入這一種的解脫門。
（待續） |
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Commentary:
And making offerings to all of the Thus Come Ones. The Buddha practiced making all types of offerings to all of the Thus Come Ones, all Buddhas of the ten directions. He used his body, mind, nature and life to make offerings, unlike us who can't stand a little suffering or hardship. That won't work. You have to offer up your body and mind to the Buddha for it to count.
Take for example the practice of sleeping sitting up. Some of you, rather than sitting in full lotus, sleep with your leg stretched out. You sit on a square bench, but you have another bench in front of you to hold your outstretched legs. That's not sleeping sitting up, it's sleeping outstretched, even though your resolve for the Way is, of course, better than if you simply lay down. But that's not enough. It's not the way an old cultivator sits, without unfolding his legs for several days and nights, as Venerable Master Syu Yun used to do. As soon as you unfold your legs, you have no power of samadhi. I told you before about how the Living Buddha of Gold Mountain displayed his samadhi-power in Hong Kong. He was like that too: he kept sitting, and it can't be that you keep your legs folded as long as other people are around to observe you, but unfold them on the sly when no one else is there. He wouldn't cheat himself.
The Buddha cultivated all kinds of ascetic practices, and it may be the same practice, but some people really sleep sitting up without stretching out their legs. You may insist you stay sitting, but if you are constantly stretching out your legs, you aren't really sleeping sitting up. I know some of you still can't take it and extend your legs. Actually you could stand up if your legs hurt. If you can learn to sleep standing up, you will really be outstanding. So far there isn't a Bodhisattva in this world who sleeps standing up. If you stand, as soon as you fall asleep you fall over---but you pick yourself up and stand again. That would be even harder.
The King Swiftness deeply believes and understands this state and Dharma-door of the practice of making offerings. Some people are thinking to themselves; "So it turns out we can't even be the least bit sloppy when practicing sitting up!" Not only while sleeping sitting up, no matter what Dharma-door you cultivate, you can't be sloppy. If you are the least bit casual, your samadhi will not be successfully accomplished, and you won't achieve real power of samadhi or of wisdom, and won't be able to become enlightened. Those who become enlightened at all times are intent upon their practice, and don't dare be lax in the least. That's the only way to have accomplishment. If you cultivate for awhile but keep stopping, you won't be late by just one kalpa, it will take even two kalpas longer.
Sutra:
In every single hairpore of the Thus Come One,
In one thought universally appear boundlessly many practices.
Such inconceivable states of the Buddha as these
Non-Retreating Adornment sees completely and clearly.
Commentary:
In every single hairpore of the Thus Come One, in one thought universally appear boundlessly many practices. "Thus Come One" Tathagata is one of the ten titles of a Buddha, another name for "Buddha." It also means not having come from anywhere and not going anywhere----being one come "thus." A hairpore is smallest area on the body of a Thus Come One, and yet the smallest area can hold limitlessly many world-systems, the Dharma Realms of the ten directions. That's the great appearing within the small, and the small appearing within the great. In each one of the hairpores of the Thus Come One, in the space of a single instant of thought, that is, the shortest interval of time, infinitely many world-systems universally appear. In this case, boundlessly many practices, Dharma-doors cultivated by the Thus Come One, all appear.
Such inconceivable states of the Buddha as these are as just described: the minute being able to contain the immense, and the immense containing the minute. The various states of non-obstruction of long and short time intervals defy conceptualization. They only belong to a Buddha, and are also called subtle, wonderful and inconceivable states. The Garuda King
Non-Retreating Adornment sees these states,
completely and clearly understands them, and enters this door of liberation.
Sutra:
The Buddha's practices are vast, great and inconceivable,
Such that living beings cannot fathom them:
The Guiding Master's merit, virtue, and wisdom are like the sea.
This is the place of practice of the King Sustain.
Commentary:
The Buddha's practices are vast, great and inconceivable. The Buddha cultivated all kinds of doors of practice, of which there are said to be eighty-four thousand. The Buddha perfectly cultivated them all. That's why it's said that in the entire world you won't find so much as an area the size of a particle of dust which is not a place where all Buddhas of the past sacrified their lives when cultivating the Bodhisattva Way.
When the Buddha was practicing the Way of a Bodhisattva, he benefitted living beings, even being willing to rescue and help the most evil beings among them. For example, the Buddha cut off his flesh to feed an eagle. Once an eagle was trying to catch a pigeon to eat. The pigeon, having no place to hide, ran to the lap of an old cultivator who was the Buddha when cultivating on the causal ground. The Buddha took the pigeon in, but the eagle said, "It's all very well and good for you to save the life of that pigeon, but without meat to eat I will die of starvation. You save his life, but I lose mine. Is that impartial kindness and compassion? No."
When the old cultivator heard the eagle able to talk and reason with him, he replied, "Okay. You just need meat; and any meat will do, won't it? You don't necessarily have to eat the pigeon, right?"
"As long as I have meat to eat, it doesn't have to be pigeon," the eagle answered.
Thereupon the old cultivator; piece by piece, cut the flesh---of which he didn't have a lot---from his own body, and fed it to the eagle. The first morsel was not enough to fill the eagle, so he cut off another. After the eagle had eaten it, he said, "That still won't do. I haven't had enough to eat. Your meat is so lean, it's like eating nothing." When the old cultivator had cut all the flesh from his entire body and given it to the eagle to eat, the eagle said, "That's pretty much it." Then both the pigeon and the eagle flew away, and in the sky it was revealed that all along they had been gods who had come to test the old cultivator. Moreover, all the flesh he had cut from his body grew back just as it had been before.
When he started cutting his flesh, he didn't have any idea that he was being tested by gods. He just was intent upon feeding the eagle. Eagles are extremely vicious birds, but he was able to sacrifice the flesh from his own body for the eagle. Would you say that door of practice is hard to cultivate or not? He made offerings of his own flesh to the worst of birds. That's true cultivation of the Way. Cultivators must sacrifice everything, and look on everything as very ordinary, as did Shakyamuni Buddha when he cut off his flesh to feed the eagle.
Another time the Buddha renounced his body to feed a tiger, tigers being the most terrible of beasts. Shakyamuni Buddha was cultivating in the mountains while on the causal ground. Once there was heavy snowfall for several days, preventing the animals from coming out. Two tigers were searching in vain for food to eat. The older tiger was on the verge of starvation, and the younger tiger was roaming with it. It looked as if the older one was so weak from hunger it could hardly move. When Shakyamuni Buddha on the causal ground saw this, he felt so sorry for the tiger he resolved to sacrifice his own body to keep the tiger alive. Think it over. If we met a tiger, we would run away at once. It would never occur to us to voluntarily give the hungry tiger our body as meat. But the Buddha was able to do those kinds of things. We need to reflect on whether or not the Buddha's way of thinking is the same as ours.
Some people are thinking, "I'll go look for a tiger, or an eagle, to feed." If you want to find one, you won't. The Buddha absolutely was not trying to find them---he encountered them. All you have to do is want to cultivate the Bodhisattva Way, and eventually the day will come when your work will be successful. You don't need to be nervous. That's why the text says that the Buddha's practices, and his strength of conduct, are vast, great and inconceivable. You can't conceptualize them mentally or express them verbally.
They are such that living beings cannot fathom how the Buddha's doors of conduct are cultivated.
The Guiding Master's merit, virtue and wisdom are like the sea. "Guiding Master" is another title of the Buddha, who is a great guide for living beings. His meritorious qualities and his wisdom are oceanic in extent.
This is the place of practice of the Garuda
King named Great Sea-Location Power to Gather in and
Sustain. He cultivated this kind of state and entered this door of liberation.
(To be continued)
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