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老拙穿衲襖，
淡飯腹中飽；
補破好遮寒，
萬事隨緣了。
我
前一次不就給你們講過？彌勒菩薩說的那個偈頌：「老拙穿衲襖」，老拙就是很愚癡的這一個老頭子。「淡飯腹中飽」，吃的是那個沒有滋味的、平平淡淡的飯，可是吃得飽。「補破好遮寒」，我補這個破衣服可以遮寒了，凍不壞我了。「萬事隨緣了」，什麼事情都是很隨便的，我不是對你們講？我說 Everything I OK! (一切我都好！)也就是隨緣了，隨緣了就是 Everything is OK!(一切都好！)
他說「有人罵老拙」，這是彌勒菩薩說的，不是我說的，你們現在不能罵我的，我還沒有到這種程度上，我們先講明白了。「有人罵老拙，老拙只說好，有人打老拙，老拙自睡倒」，有人打我，我自己睡倒那個地方，什麼也不知道。「唾在我面上，憑它自乾了」，你吐這個口水到我臉上，我都不用手抹它，我要憑它自乾了，要它自己乾。「我也省力氣」，我也省這個擦口水的力氣；「你也無煩惱」，你看見我這樣子，你也就沒有煩惱了。
「這樣波羅蜜」，這樣的忍辱波羅蜜，「便是妙中寶」，這就是妙裡頭的一個寶貝，妙中寶。「若知這消息」，你若真正知道這消息了，「何愁道不了」，你怎麼會不成佛的？怎麼會不成道的呢？一定會成的。
所以第三就是個忍辱行，因為這個忍辱行，所以就說：得無違拒，「名無瞋恨行」：沒有瞋恨的這一個行為，這一種行門，就是沒有瞋恨，遠離瞋恨。你無論對我怎麼樣子，我也不瞋恨你，這就是第三種的離瞋恨行，沒有瞋恨。
種類出生，窮未來際，三世平等，十方通達，名無盡行。
第四是個精進度。「種類出生」：這種類就
是在這個十二類的眾生之中，哪一類都可以去化生去，都能夠化生到十二類眾生的裡邊去。「窮未來際」：窮就是窮盡，窮盡未來際，未來就是將來。「三世平等」：過去、未來、現在這三世平等。「十方通達」：這三世平等，十方通達，是無盡無盡的，沒有窮盡。「名無盡行」：所以叫無盡行，這個第四度就是無盡行。無盡行這一段文所說的就是精進度。那個精進度，就是向前去勇猛精進，沒有退墮，這叫無盡行。
一切合同，種種法門，得無差誤，名離癡亂行。
這一度就是禪定度，這個禪定度就是不散亂。
「一切合同」：在這個所有的一切合同，「種種法門」：就是在這個種種法門的上面，一切合同這個種種的法門。種種的法門就是佛所說的一切的法門。「得無差誤」：在這一切法門裡邊，都自然分別而明瞭，是某一種法某一種用––這個法的用途；得無差誤，那麼一點都沒有錯的，不會錯了一點。「名離癡亂行」：這個名字就叫離癡亂行，遠離這個癡亂，癡就是愚癡，亂就是不清楚，這是禪定度。
→待續
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From last issue:
The Conduct of Benefitting, the Conduct of Freedom from Anger.
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The Old Fool wears tattered clothes.
And fills his belly with bland food.
He mends his clothes against
the cold.
And just puts up
with whatever comes along.
I've recited the poem by Maitreya Bodhisattva for you before:
The Old Fool wears tattered clothes. The Old Fool is a very silly old man who wears ragged robes. And fills his belly with bland food. The food he eats is tasteless and plain, but it fills him up. He mends his clothes against the cold. By patching up my ragged clothes, I can keep the cold out and avoid freezing. And just puts up with whatever comes along. He is very easygoing about everything. Haven’t I told you before that, for me, everything is okay! I just go along with the conditions. According with conditions means having the attitude, “Everything is okay!”
If someone scolds the Old Fool, / He just says, “Fine.” Maitreya Bodhisattva is saying this, not me. All of you should not start scolding me now, because I haven’t reached that level yet. I want to make that clear first. If someone strikes the Old Fool, / He lies down to sleep. If someone gives me a beating, I just fall down and go to sleep, completely oblivious. “Spit on my face? I’ll just let it dry. If you spit on my face, I don’t even wipe your saliva off with my hand. I just let it dry by itself. I save energy and you don’t get upset.” I save the strength required to wipe off the spit, and when you see me act this way, your afflictions disappear.
This kind of Paramita / Is the jewel within the wonderful. This Paramita (Perfection) of Patience under insult is a treasure within the wonderful. If you get this good news, / What worry can there be about not perfecting the Way? If you truly understand this message, how can you not become a Buddha? How can you fail to attain the Way? You will certainly attain it.
So the third conduct is the practice of patience. Because it involves patience, the text says “without putting forth any opposition.” This is called the Conduct of Freedom from Anger. This refers to a lack of anger in one’s behavior and practice. One removes oneself from feelings of anger and hatred. One’s attitude is: “No matter how you treat me, I won’t get angry at you.” This is the third kind of practice of staying away from anger, being free of anger.
To undergo birth in various forms continuously to the bounds of the future, equally throughout the three periods of time and pervading the ten directions, is called the Conduct of Endlessness.
The fourth is the Perfection of Vigor. To undergo birth in various forms means to be able to be born by transformation within any of the twelve classes of living beings. One can send transformation bodies among all those kinds of beings, continuously to the bounds of the future, equally throughout the three periods of time—past, present, and future—and pervading the ten directions. “Equally throughout the three periods of time and pervading the ten directions” means one can do this endlessly and inexhaustibly. Thus, this is called the Conduct of Endlessness, and it corresponds to the Fourth Perfection of Vigor. This passage on the Conduct of Endlessness is basically talking about the Paramita of Vigor, which means going forward with courageous vigor and not retreating.
When everything is equally in accord, one never makes mistakes among the various Dharma-doors.
This is called the Conduct of Freedom from Deluded Confusion.
This passage is on the Perfection of Dhyana-Samadhi. With Dhyana samadhi one is not scattered and confused. When everything is equally in accord, one never makes mistakes among the various Dharma-doors. Everything is uniformly in accord among the various Dharma-doors. The various Dharma-doors refers to all the Dharma-doors spoken by the Buddha. Within all these Dharma-doors, one can naturally distinguish among them and understand them with clarity: each kind of dharma has its particular function, and one knows them all without the slightest error. This is called the Conduct of Freedom from Deluded Confusion. One removes oneself from deluded confusion, that is, from stupidity and lack of clarity. This is talking about the Perfection of Dhyana-Samadhi.
→To be continued
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