前期提示：等一切佛回向。至一切處回向。無盡功德藏回向。
於同佛地。地中各各生清淨因。依因發揮。取涅槃道。名隨順平等善根回向。
前邊這個無盡功德藏回向，說這一位的菩薩，他這個地同佛地，「於同佛地」：在這個佛的地位中。「地中各各生清淨因」：在每一地都生清淨無染的這種因。「依因發揮」：依照這種清淨因，又發揮，發出來一種光輝，於是乎就「取涅槃道」：取不生不滅的這種道果。「名隨順平等善根回向」：這個名字就叫隨順平等，能恆順眾生，又能平等而度脫一切眾生，那麼這個叫平等善根回向。這個回向就叫平等善根，就令這一切的善根都沒有不平等的了。
真根既成。十方眾生。皆我本性。性圓成就。不失眾生。名隨順等觀一切眾生回向。
「真根既成」：這真正的善根，既然成就了，之後，「十方眾生」：所有十方這一切眾生，「皆我本性」：和這個菩薩都合成一個了，都變成一個了。所以為什麼菩薩要度眾生呢？為什麼要度眾生而無度眾生之相呢？也就是這個道理。因為菩薩和佛看一切眾生都是他自己的本體，都和他一樣的。所以他度眾生，也並不是度眾生，就是度自己。所以這十方眾生都是我自己本性。「性圓成就」：這種性光圓滿成就，「不失眾生」：和眾生都成一個了，所以也沒有眾生失掉了。「名隨順等觀一切眾生回向」：這個名字就叫平等觀察一切眾生回向。這是往外邊說，一切眾生都是他的本性；若往自己裡邊說，在我們每一個人自身裡邊，就有無量無邊的眾生。
現在這科學也都知道，每一個人身上都有紅血球、白血球，有很多的微生物，很多的生物在身上。你要是打開你的佛眼，你看每一個人身上那個眾生不知有多少，那種微生物數不過來那麼多。甚至於你這出一口氣，就有很多眾生出去，去托生又做眾生去了；你往回吸一口氣，這很多眾生都又被你吃了，你吃了很多眾生。所以說是吃肉、不吃肉，這很難講的，無形中，你只有呼吸氣，要是你有殺心的，都殺眾生了，往微細處講，那簡直地無窮無盡。
那麼你本身這些個眾生，你若沒修行呢，牠就是眾生；你若修行呢，牠都變成佛性了，這些個眾生都變成本有的佛性，都返本還原了。你一返本還原了，你身上這些個眾生，這些微生物，也都返本還原了。所以這有外邊的眾生、有裡邊的眾生，你修行有功夫了，外邊眾生和你合成一個了，裡邊眾生也和你沒有分別了。所以這個眾生太多了。
即一切法。離一切相。唯即與離。二無所著。名真如相回向。
「即一切法」：就這一切法上，要「離一切相」：在這個法上，這也要離這個法相。「唯即與離」：唯這個「就一切法、離一切相」這二種，「二無所著」：都不要有所著住，這個就是「名真如相回向」：這個名字就叫真如相的回向。
待續 |
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From last issue: The Transference of Sameness with All Buddhas, the Transference of Reaching All Places, the Transference of a Treasury of Inexhaustible Merit and Virtue.
Since they are identical with the Buddha-ground, they create causes which are pure at each and every level. Brilliance emanates from them as they rely on these causes, and they go straight down the path to Nirvana. This is called the Transference of Following in Accord with the Identity of All Good Roots.
After the Bodhisattvas have reached the accomplishment of the previous transference of a treasury of inexhaustible merit and virtue, then,since they are identical with the Buddha-ground, they create causes which are pure at each and every level.Their position is the same as that of the Buddhas. At each level along the way they give rise to causes which are clear and pure and undefiled. Brilliance emanates from them as they rely on these causes, and they go straight down the path to Nirvana. Relying on these pure causes, they emit a kind of light. They hold to the Way which is neither produced nor destroyed. This is called the Transference of Following in Accord with the Identity of All Good Roots. They are able to constantly accord with living beings, and to rescue and liberate all living beings equally, so this is called the Transference of the Identity of All Good Roots. It gets rid of any inequalities among good roots.
When the true good roots are realized, then all living beings in the ten directions are my own nature. Not a single being is lost, as this nature is successfully perfected. This is called the Transference of Contemplating All Living Beings Equally.
When the true roots are realized, then all living beings in the ten directions are my own nature. After those kinds of true good roots are accomplished, all of the living beings throughout the ten directions become one and the same as this Bodhisattva. That is why Bodhisattvas want to rescue living beings without there being an appearance of rescuing living beings. Buddhas and Bodhisattvas see all living beings as their own substance. They are one with them. Therefore, for them to save living beings is not really to save other living beings; it’s just to save themselves. And thus, “all living beings in the ten directions are my own nature.” They are just part of one’s own fundamental nature. Not a single being is lost, as this nature is sucessfully perfected.When the light of the nature is perfectly realized, they are one with all living beings; no living being is left out. This is called the Transference of Contemplating All Living Beings Equally.To say that all beings are their own nature is to speak of living beings who exist outside themselves. But we can also speak of internal beings, because there are boundlessly many beings within the body of each of us.
Science has discovered that our bodies contain white corpuscles and red corpuscles as well as innumerable microorganisms. There are many living things in our bodies. If you were to open your Buddha Eye and look into people’s bodies, you would see an unknown number of beings there, uncountable many tiny forms of life, even to the point that when you exhale, you send a lot of beings out in your breath. At that point they are incarnated again as beings. By the same token, you ingest innumerable beings when you inhale. So it’s pretty hard to draw a clear line between being a carnivore and not being one, if you get down to the subtler aspects of it. You are merely inhaling and exhaling, but invisibly, if you have a murderous intent, you are killing living beings. If we were to get down to details, it would become an endless analysis.
The beings in your body are just ordinary creatures, if you don’t cultivate. If you do cultivate, they become the Buddha-nature. All those beings turn into the inherent Buddha-nature. They all return to the source. You return to the origin and they go right along with you, all those tiny forms of life in your body. There are external beings and internal beings. If you cultivate to the point where you have some skill, then the beings external to you all become one with you, and the beings within you become indistinguishable from you as well. But as of right now, there are basically too many living beings.
Right within all dharmas, one is apart from all appearances, and yet there is no attachment either to their existence or to separation from them. This is called the Transference of the Appearance of True Suchness.
Right within all dharmas, one is apart from all appearances.Right within dharmas, one must separate from the appearance of dharmas.And yet there is no attachment either to their existence or to separation from them. One should not have any attachments in either case. This is called the Transference of the Appearance of True Suchness.
To be continued |
