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周遍遊覽主方神。得所作事皆究竟，生一切眾生歡喜解脫門。
「周遍遊覽主方神」：這一位主方神願意各處去旅行，就好像美國人歡喜去 vacation（度假），所以叫周遍遊覽，各處去遊覽，沒有一個地方他不到的。可是他這個遊覽和美國人的遊覽又有多少不同，美國人遊覽或者是英國人遊覽也一樣包括在內，要買一張飛機票，或者買一個船票，或者買一張巴士票，或者買一張火車票。又要拿著那個不可離開的護照，又要到領事館去簽證；領事館若不批准，你就不能去。這一位主方神則真是自由，他想到什麼地方去，不需要護照，不需要簽證，不需要買飛機或者船或者火車或者巴士的票，這是免費的旅行，免費的各處去 vacation（度假），不需要錢。你說這好玩不好玩？比這個美國人或英國人真正自由得多了。
這一個主方神，你們大家羨慕不羨慕他？他盡虛空遍法界都可以去遊玩，他不單單是遊玩，那又做什麼呢？幫助一切眾生，「得所作事皆究竟」：他得到所作事，他得到佛的這個境界––所作的事情，無論什麼事情，都得到皆究竟；十種波羅蜜也究竟，四無量心也究竟，所以「生一切眾生歡喜解脫門」：生一切眾生歡喜，就是令一切眾生生歡喜心。一切眾生若有緣遇到這一位主方神，都生大歡喜。歡喜什麼呢？得到這個法的益處，他能一切事都究竟。因為一切事究竟了，眾生就生大歡喜，他入這一種的解脫門。
（英譯者按：清涼國師《華嚴疏鈔》云：「世人靡不有初，鮮克有終。今聖人有志有能，故所作究竟。世人以人隨欲，不能兼亡。今有慈有愍，故令物喜。謂十波羅蜜，無不究竟。四無量心，令物歡喜。」疏：「世人靡不有初等者，本即毛詩。王注周易，亦用此言。靡，無也。鮮，少也。克，能也。」疏：「世人以人隨欲者，書云。小人以人從欲。君子以欲從人。言不能兼亡者。亡，無也。然兩字相連。即莊子意。而亡字有心。則自他想。忘。不恃己功也。今云兼於無道之人耳。」）
再研究研究這十種波羅蜜。這「十種波羅蜜」從我在一九六八年講經以來，曾經講過三次；這四無量心講過五次，相信「四無量心」每一個人都會記得，這十波羅蜜，或者有人也不會完全都把它忘了。我們現在把它提出來，向大家說一說。誰記得誰就說，不要等著在後邊，我們研究佛法都要爭先、要先說，不要盡落後，盡等著落後，那什麼事情都要落後了，甚至於吃飯也要落後，喝水也要落後了；那麼最要緊的是睡覺也要落後了。現在，誰記得誰就講，不要等著叫名字。
（編按：十種波羅蜜，是指：
一、布施波羅蜜；
二、持戒波羅蜜；
三、忍辱波羅蜜；
四、精進波羅蜜；
五、禪定波羅蜜；
六、般若波羅蜜；
七、方便施波羅蜜；
八、願波羅蜜；
九、力波羅蜜；
十、智波羅蜜。
四無量心，是指：
一、慈無量心；二、悲慈無量心；
三、喜無量心；四、捨無量心。）
爾時遍住一切主方神。承佛威力。普觀一切主方神眾。而說頌言。
「爾時遍住一切主方神」：爾時，就是當爾之時，哪個時候？就是方才這位主方神的文說完了之後，就是在這個時候，這個時候就是正好的時候，也不前也不後，所以這個遍住一切主方神––就是這十位主方神的第一位領袖，主方神的 first（第一），他「承佛威力」：他承仗著也就是藉著佛的大威神力，不是他自己的。因為他所有的一切力量都是佛加被給他，佛幫助他，佛用大威神力來加持他，他才有這樣的智慧。
「普觀一切主方神眾」：他普遍觀察一切主方神眾，他看一看：靜裡觀察，動中審諦的來看一看，看什麼呢？看這種因緣，看這種機，看這個主方神的機「而說頌言」：說出四句偈頌來，再表達他前邊那個長文，將沒有表達完了的意思，再重覆的把它詳細說一說。
這個善財童子為什麼常常到我們這個講經的法會來？這沒有旁的意思，只是來擁護這個華嚴法會，擁護這個世界的華嚴大道場，你能見到善財童子，那是和善財童子有很深的因緣。
上人：如果這個經文我念錯了，你們要跟我說。我的記憶不是很好，我這兒也沒有經本可以看，沒有蠟燭我也看不清楚（註：因為上人把蠟燭給了其他人。）所以我念的不一定是對的。雖然我的記憶不是很好，可是我忘的本領是很好的，沒有人可以比得上的。如果你不相信，我們可以來比比看。什麼事我都能忘，你們就不能；甚至吃飯、睡覺我都忘了，試試看你們可不可以辦得到？
如來自在出世間。教化一切諸群生。
普示法門令悟入。悉使當成無上智。
「如來自在出世間」：如來是佛的十號之一。佛有別名、通名；通名也就是通號。自在就是沒有絲毫勉強的成分在內，很快樂又很安靜，不費什麼力量而出現於世。佛到這個世間來，普現於世。「教化一切諸群生」：所以一切眾生等著佛來教化，有的等了一個大劫，有的等了十個大劫，有的等了一百個大劫、一千個大劫、一萬個大劫，還沒有遇到佛法。所以說：「無上甚深微妙法，百千萬劫難遭遇。」雖然難遭遇，現在見到了佛法，也聽見佛法，也是遇著了。所以我們應該感激，生大歡喜。
→待續
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The Direction-Ruling Spirit named Travelling and Visiting Everywhere. obtained the liberation door of bringing all one endeavors to the
ultimate point, producing joy for all living beings.
The next Direction-Ruling Spirit is named Travelling and Visiting Everywhere. This Direction-Ruling Spirit likes to go travelling, the way Americans enjoy taking vacations. That’s why he is called “Travelling and Visiting Everywhere.” He makes trips to all locations—there’s no place he hasn’t been. However, his travels differ somewhat from the trips made by Americans, or for that matter the British, who need to purchase plane tickets or book boat passages, or pay bus or train fares, and who must have their passports with them at all times. Furthermore, they have to apply for visas at consulates, and without consulate approval, they cannot travel. But this Direction-Ruling Spirit has true freedom. When he wants to go somewhere, he doesn’t need a passport or a visa, nor does he have to buy a ticket for a plane, boat, train, or bus. He travels free, takes vacations that don’t require money. Wouldn’t you call him independent? He has a lot more real freedom than Americans or the British.
Don’t you envy this Direction-Ruling Spirit? He can take pleasure excursions throughout all of empty space and the entire Dharma Realm. But he doesn’t travel just for pleasure. What else does he do? He helps all living beings. He obtained the liberation door of bringing all one’s endeavors to the ultimate point. What he obtained was the state of the Buddha of bringing everything one undertakes, no matter what it is, to the ultimate conclusion. The Ten Paramitas are perfected to the utmost, and so are the Four Unlimited Minds, consequently producing joy for all living beings. To produce joy for all living beings means to make living beings happy. Any living beings who have the conditions to meet this Direction-Ruling Spirit all become happy. What are they happy about? They all obtain the benefits of this Dharma and can bring all endeavors to their ultimate point. Since everything they undertake reaches the ultimate, the living beings are very happy. This is the kind of liberation door that he entered.
[Translator’s note: National Master Ching Liang’s commentary on this passage says: “People in the world all undertake things, but few are capable of bringing them to conclusion. Now the Sage has determination and ability, and so he brings his endeavors to the ultimate point. With worldly people, it’s a case of people following desires, so they are unable to have both disappear. Now one has kindness and sympathy, and so can make living beings joyous. This refers to bringing all of the Ten Paramitas to their ultimate perfection, and to the Four Unlimited Minds making living beings joyous.” National Master Ching Liang’s sub-commentary to this says: “The line, ‘People in the world all undertake things, etc.’ in the commentary is originally a quotation from the Mao edition of the Book of Odes. The King’s commentary to the Zhou edition of the Book of Changes also uses this aphorism. ‘All’ is literally ‘there are none who do not.’ ‘Few’ is literally ‘but rare are those who.’ ‘Are capable of’ means ‘are able to.’ As to, ‘With worldly people, it’s a case of people following desires’ in the commentary, the Book of History says: ‘With petty people, it’s a case of people following desires; but with the superior person, it’s a case of desires following the person.’ When it says, ‘and so they are unable to have both disappear,’ ‘disappear’ means ‘not exist.’ Although Zhuang Zi originally intended the two connected words, if ‘disappear’ has ‘from the mind’ added to it (forming the Chinese character ‘forget’), then this can mean that thoughts of both self and others are forgotten, so one has no presumptions about one’s own merit. Here the contrast is with people who lack the Way.”]
Now we’re going to investigate the ten kinds of Paramitas. From 1968 up to now (1973), I have lectured the Ten Paramitas three times and the Four Limitless Minds five times. I think everyone can remember the Four Limitless Minds, and there may be people who haven’t completely forgotten the Ten Paramitas. We should say what they are for everyone. Whoever remembers should speak. Don’t wait until the end. In investigating the Buddhadharma, we should strive to be out in front and speak first. Don’t lag behind, or you’ll end up being late in all you do: even late to eat, late to drink water, and—most serious of all—late to sleep. So now whoever remembers should talk. Don’t wait for your name to be called.
(Disciples then give the answers.)
[Editor’s note:
The Ten Paramitas are:
1. The Paramita of Giving:
2. The Paramita of Holding Precepts:
3. The Paramita of Patience:
4. The Paramita of Vigor:
5. The Paramita of Dhyana-samadhi:
6. The Paramita of Prajna:
7. The Paramita of Expedients:
8. The Paramita of Vows:
9. The Paramita of Powers:
10. The Paramita of Knowledge:
The Four Limitless Minds are::
1. The Limitless Mind of Kindness:
2. The Limitless Mind of Compassion
3. The Limitless Mind of Joy:
4. The Limitless Mind of Renunciation]
The Direction-Ruling Spirit named Travelling and Visiting Everywhere. obtained the liberation door of bringing all one endeavors to the
ultimate point, producing joy for all living beings.
At that time the Direction-Ruling Spirit named Pervasively Dwelling Everywhere received the Buddha's awesome power, universally contemplated all the
multitudes of Direction-Ruling Spirits, and spoke the following verses.
At that time was what time? It was when the previous Direction-Ruling Spirit had finished speaking his section of text. Right at that time was just the right time, not too soon and not too late, and so the Direction-Ruling Spirit named Pervasively Dwelling Everywhere, leader and first in order among the ten Direction-Ruling Spirits, received the Buddha's awesome power. He was empowered by great awesome spiritual might emanating from the Buddha. The strength was not his own, since all of his powers were bestowed upon him by the Buddha’s aid. Using great and awesome spiritual might, the Buddha helped and sustained him so he would have that kind of wisdom.
He universally contemplated all the multitudes of Direction-Ruling Spirits. Contemplating in the midst of stillness and investigating within movement, he looked to see—what? He observed the causes, conditions and potentials involved. He examined the potentials of the Direction-Ruling Spirits and spoke the following verses. He pronounced four-line stanzas of verse to restate the meanings he had not completely expressed in the prose section, giving more detail.
Why does the Youth Good Wealth keep coming to our Dharma Assembly where we are lecturing the Sutra? It’s for no other reason. He is simply coming to protect and support the Flower Adornment Dharma Assembly, the great Avatamsaka Way-place in this world. If you are able to see the Youth Good Wealth, then you have very deep affinities with him.
Venerable Master: If I recite the Sutra text wrong, correct me right away. My memory is not very good, and I don’t have the Sutra text to look at. I can’t see clearly and I don't have a candle. [Note: The Venerable Master had said to give his candle away to someone else.] It’s not certain that what I recite will be correct. Although my memory is not very good, my ability to forget is excellent. No one can match it. If you don't believe me, we can have a contest. I can forget anything, but all of you are unable to forget. I can even forget to eat and sleep. Try and see if you can do that.
The Tathagata, with comfortable ease, appears in the world
To teach and transform the multitudes of beings,
Everywhere revealing Dharma doors for beings to enlighten to and enter,
So they all will accomplish unsurpassed wisdom.
The Tathagata is the first among the ten titles of the Buddha. Buddhas have their own individual names and also names or titles which all Buddhas have in common. With comfortable ease means there is not the least bit of forcing involved. Very happily and peacefully, without expending any effort, he appears in the world. The Buddha comes into this world. Thus, the Tathagata, with comfortable ease, appears in the world to teach and transform the multitudes of beings. Hence all living beings are waiting for the Buddha to come and teach and transform them. Some have been waiting for one great eon, others for ten great eons, a hundred great eons, a thousand great eons, or ten thousand great eons without having met the Buddha yet. Consequently,
The unsurpassed, profound, subtle, and wonderful Dharma
Is difficult to encounter in hundreds of thousands of eons.
It's difficult to encounter, but now we see the Buddha's Dharma and we hear it, which is to encounter it. Therefore we should be very grateful and happy.
→To be continued
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