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誰
有什麼意見？剛開始因為想不起意見來，現在想起來了還可以說一說，還不會失去機會。（編按：當時有更多的人表達意見。）剛才各位所講的道理，都是這個經的道理的一部份，可以說是都對。怎麼說都對呢？按著各人的智慧和見解所發揮的道理，站在各人的立場，這是都對的。講經也是這樣子，每一個人有他本有的意見，有他本有的智慧，發揮本有的這個道理。可是這個經的道理，每一字、每一句，每一段文都具足法界性。你若是想完全把它的義理表露出來，不但是在這一個禮拜天的兩點鐘的時間，就是盡未來際也說不能盡的。
「髻目無亂主方神」：就是單單這一個「髻」字，也就有無窮無盡的道理。這個髻有髮髻、肉髻、寶髻。髮髻，就是頭髮所梳成的一個髻；肉髻，就是如來的無見頂相。所以說：就這個「肉髻湧出」「千葉寶蓮」，若要講起來，每一個蓮華又坐著釋迦牟尼佛一個法身，每一個法身又有三十二相八十種隨行好，怎麼能說得完？寶髻，是用七寶所莊嚴及所成就的一個髻，若要講起來也是無窮無盡的。
那麼現在講這個髻，這個髻我們可以作為髮髻來講，也可以作為肉髻來講。髮髻，說得玄妙一點，每一根髮上莊嚴無窮無盡的十方法界，這十方法界，都在這一根髮上莊嚴藏著。所謂「於一毫端現寶王剎」，現在說於一髮端現寶王剎。
在每一根髮上，又有無量無數這麼多的法眼，聽過沒有？在這一根頭髮上就生出八萬四千個法眼；那每一根頭髮上所具足的八萬四千個法眼，還有條不紊、還不會亂，各觀各所應觀的事而不亂觀。不會你看我也看，看得就不清楚了，看得糊塗了，不會的；是清清楚楚，明明了了，所以不亂。在這麼多髮上有這麼多的目，還不亂，還分別得很清楚。分別什麼？下邊不是說了嗎？
「得示現一切眾生，業無差別自在力解脫門」：分別那個業，業無差別自在力。因為他有這麼多的眼目，所以對這麼多的業，他無差別，他沒有分別。可是在不分別之中，而果報不爽，各受其所應受的果報。本來是：「了則業障本來空，不了應須還夙債。」你若了了，業障就空了；業性本空，本來是沒有的，這業是無形的，假如有形，盡虛空遍法界都沒有地方放的。每一個人的業都可以充遍法界，就因為它無形，所以不需要放到月球裡去，也不需要放到太陽星裡去。因為這個業都可以「卷之則退藏於密」，它不能「放之則瀰六合中」。所以，髻目無亂，每一根頭髮上有八萬四千那麼多的眼目，那麼多的法眼。
你說我不相信這個，頭髮上要那麼多眼目幹什麼？你沒看見飛機上有那麼多按鈕嗎？你沒看那個想要放原子彈那個潛艇上有那麼多的按鈕嗎？啊！有幾百那麼多，你到那個飛機駕駛員的室裡頭看，哦！很多很多，那就是眼睛嘛！這個是表法，並不是指這個飛機和潛艇的按鈕。那麼在科學進步中，都有這麼多古靈精怪的東西，何況你有了神通呢？八萬四千的眼睛並不多，每一根頭髮上就有八萬四千個眼目，要不怎麼叫神通呢？可是不會亂看，那個髮也不亂，這個目也不亂，髮是有條不紊的，它一條一條的不紊亂。目呢？是正視現前而不亂觀。
「法眼唯觀俗」，這個是觀俗諦的，所以一切眾生業他都知道，眾生業就是俗諦。他不是單單髻目無亂，他有一種作用，什麼作用呢？他會「得示現一切眾生業」。示，是將有今無，將來有，現在還沒有，他先指示你，說：「我告訴你啊，將來怎麼樣怎麼樣子，眾生業是要受果報的。」現，是過去沒有，現在有，就是現出來了。現出來了什麼呢？眾生業。
眾生的業是不同的，各有各的業，可是果報是一樣的。善有善的果報，惡有惡的果報。果報是雖然不同，但是還沒有差別。怎麼叫沒有差別？就是他造什麼業受什麼報，不會有錯的，很自然的，很自在的。這個力量，沒有人支配你，是你自己的業障支配你自己。若要往真的說，業性本空，惡業既然空了，善業也不存在，所以這叫「無差別自在力」。啊！我講到我自己也不知道自己說什麼？不知道你會不會翻譯？
（英譯者按：清涼國師《華嚴疏鈔》云：「業同性空，並不失報，俱無差異。性無相礙，為自在力。說能感報，令除惡業。說業性空，善業亦亡。」）
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From last issue: Daofeng Mountain in Hong Kong
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Who else has an opinion? Anyone who didn’t think of an opinion at the beginning but who has now thought of one may still speak and not have to miss the chance. [More opinions are expressed.] The principles which you all expressed just now are part of the principles in the Sutra, and all could be said to be correct. Why is that? All the principles are right from the point of view of each person’s wisdom, outlook, and understanding. Lecturing on the Sutras is the same. Each person has his or her own outlook and innate wisdom from which the principles stem. However, the principles of this Sutra are such that each word, each sentence, and each paragraph is replete with the nature of the Dharma Realm. And so if you tried to reveal the meanings completely, not to speak of trying to do so within the two hours of the Sunday afternoon lecture period, even to the boundaries of the future you would not be able to express them all.
The next Direction-Ruling Spirit is named Cowl Eyes Unconfused. Just the word “cowl” contains infinitely many principles. There are hair cowls, flesh cowls, and jewelled cowls. A hair cowl is a top-knot made of coiled hair. A flesh cowl is the invisible crown characteristic of the Thus Come One, hence the quote:
Just try to describe the thousand-petalled rare lotus emerging from the flesh cowl. Since on every lotus petal there sits a Dharma-body of Shakyamuni Buddha, and each Dharma-body has the thirty-two hallmarks and eighty subsidiary characteristics, how could one ever completely describe them? A jewelled cowl is a cowl composed of and adorned with the seven types of gems, which would also have infinite and unending explanations. The cowl now under discussion could be interpreted as a hair cowl or as a flesh cowl. If considered a hair cowl, to explain this a bit more esoterically, the tip of every hair is adorned with the infinite and unending Dharma Realms of the ten directions. All of the ten directions’ Dharma Realms are contained as adornments on the tip of a single hair. As it is said: “On the tip of a single hair of a hairpore appear kshetras of the Jewelled Kings.” Now we are talking about kshetras of Jewelled Kings appearing on individual strands of hair on the head.
Also, on each and every hair of the head there are infinitely many Dharma eyes. Did you ever hear about this before? On a single strand of hair on the head grow 84,000 eyes of Dharma. Yet even though each strand of head-hair has 84,000 Dharma eyes, they are still very distinct and organized, and not the least bit mixed up. Each eye observes what it is supposed to observe and does not observe randomly or chaotically. One eye doesn’t look at what another eye is seeing. The eyes don’t see things unclearly, nor are they muddled about them. Everything is sharp and distinct, and they are clear about what they see—hence unconfused.
Although there are that many eyes on all those many hairs of the head, nonetheless they do not get mixed up. They still discern things very clearly. What do they discern? Doesn’t it tell you in what follows when it says that he obtained the liberation door of non-differentiating sovereign power to make appear the karma of all living beings? The karma is discerned, but through non-differentiating sovereign power. Since he has so many eyes, he doesn’t have to make discriminations concerning the karma, or differentiate it. However, within that non-differentiation, the retributions are not off in the least. Each being receives the retribution that being is supposed to undergo. Actually: “If one understands, then obstructions from karma are fundamentally empty. But so long as one does not understand, one still has to repay one’s previous debts.” If you have thorough understanding, then karmic obstacles are empty—the nature of karma is fundamentally empty. It basically does not exist. Karma has no form or shape. If it did, there would not be enough room for it in all of empty space and the entire Dharma Realm. That’s because each individual person’s karma could fill up empty space. However, since karma has no shape or form, we don’t need to store it on the moon or in the sun. The reason is that karma: “If rolled up can be stored away in secret, but if unraveled it extends to fill the universe.” Hence his cowl eye(s) being unconfused refers to all the 84,000 eyes, Dharma eyes, which are on each and every strand of hair on his head.
Someone may say, “I don’t believe this. What’s the use of having so many eyes on hairs of the head?’ Well, haven’t you seen all the knobs on the control panel of an airplane, or in a submarine equipped to launch nuclear warheads? There are several hundreds of them. If you go take a look in the cockpit of an airplane, you will see how very many there are. Well, those are all eyes. But that is just an analogy. This is not referring to buttons on airplane or submarine control panels. As science progresses, there come to be such strange developments, so wouldn’t that be even more the case if you have spiritual penetrations? Eighty-four thousand eyes are not all that many. And wouldn’t that be called spiritual penetrations to have 84,000 eyes on each strand of hair of the head? Nonetheless, they are not confused. The hairs are not in disorder, nor are the eyes. The hairs of the head are very neatly arranged, not a strand out of place. And what about the eyes? Proper vision appears before them, and they do not regard haphazardly.
“The Dharma eye only contemplates the mundane.” It observes mundane truth, and so it knows the karma of all living beings—living beings’ karma being mundane truth. Moreover, this is not just cowl eyes being unconfused—he also has a type of functioning. What does he do? He makes appear the karma of all living beings. “To make” indicates that something which doesn’t exist now will be brought into existence in the future. It gives advance notice saying, “I’m telling you now that in the future it will be such-and-such a way. The karma of living beings will entail the undergoing of retributions.” “To appear” refers to something which did not exist in the past now coming into existence, that is, manifesting. What manifests is the karma of living beings.
The karmic deeds of living beings are not the same. Each has his or her own individual karma. However, the retributions are the same, in that there is good retribution for good deeds, and bad retribution for bad deeds. Even though the retributions are not identical, there still are no distinctions. In what sense are there no distinctions? For whatever karma one creates, one undergoes the corresponding retribution, without any error. This happens very naturally and automatically. No one else wields this power and controls you. Your own karmic obstacles control you. But to describe this even more accurately, the nature of karma is fundamentally empty. Inasmuch as evil karma is empty, wholesome karma also does not remain. That’s why the text speaks of non-differentiating sovereign power. Oh! I don’t know what I’ve been saying myself! And I don’t know if you will be able to translate this or not.
(Translator’s note: National Master Ching Liang’s commentary on this passage says: “Karma being identical and empty by nature, yet the retributions not being lost constitutes non-differentiation. The nature and characteristics being unobstructed is sovereign power. When it speaks of being able to influence the retribution, it means evil karma can be dispelled. And when it speaks of the nature of karma being empty, it means wholesome karma also disappears.”)
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