前期經文提示：
佛於毛孔演妙音，其音普遍於世間，
一切苦畏皆令息，此遍吼神之所了。
如來境界無有邊，
處處方便皆令見，
而身寂靜無著相，
種種宮神解脫門。
「如來境界無有邊，處處方便皆令見」，如來就是佛，佛的境界沒有一個邊際，他是隨緣不變，不變隨緣，一為無量，無量為一，所以佛的境界，是無量無邊不可思議，不可思議，所以說如來境界無有邊。處處方便皆令見。處處就是所有一切處，所有一切處也就是十方法界。盡虛空遍法界這一切處，佛都用他方便權巧，圓融無礙這種法門，皆令見，令一切眾生都見到佛的這個色身，也見到佛的法身，也見到佛的化身；同時這法身、報身、化身，這一切眾生都可以見到，就是看眾生有什麼因緣。可是雖然見到佛的法、報、化三身，而佛的本身呢，寂靜無著相。這個佛的本來那個身是沒有諸相的，為什麼呢？他本來是空的，本來是寂靜的。可是雖然是空，空而不空，而能生出妙有來，妙有並不是有。所以說妙有非有，不礙真空；真空不空，是不礙妙有。這是空有不二，即空即有；即有即空，空有不二，這是個中道了義。所以佛的本身寂靜無諸相，沒有一切相；沒有一切相，還沒有離一切相。這是種種宮殿神，他所悟的，他所明白的，他所得到的這種的解脫門 。
如來劫海修諸行，一切諸力皆成滿，
能隨世法應眾生，此普照神之所見。
「如來劫海修諸行，一切諸力皆成滿，能隨世法應眾生，此普照神之所見。」如來在無量大劫以前修行一切的行門，他所修習的行門，都是圓滿的，他不會因為善小，他就不做善事；他不會因為惡小，他就去做惡事。惡事雖然小，他也不做；善事雖然小，他也一定要做。所以修諸行門，那麼不捨一法，來修這一切的法，修一切的方便法門。「一切諸力皆成滿」這諸力、就是大慈的力、大悲的力、大喜的力、大捨的力；大願力、大行力、大信力；大無礙力、大無畏力、大雄的力。
所以才說一切諸力皆成滿，都修得成就圓滿了，都修成功了。那麼他能隨世法，能隨順一切眾生，而來教化一切眾生，就是即世法而說這個出世法。出世法沒有離開世間法；世間法也沒有離開出世法。就在這個世間法裏邊來修出世法，並不是離開這個世間法而修出世法，所以這叫能隨世法。就世間的法「應眾生」，來隨機應化這一切眾生，就是見到什麼根性的眾生，為他說什麼法？用一切的方便法門來教化一切的眾生。「此普照神之所見」。這是大光普照主風神他們所明瞭的這種解脫門。
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上人：誰有什麼意見沒有？可以提出來。
問：打坐時心裡應觀想什麼？
上人：沒有一定的地方。應無所住而生其心，要有一個地方就在這住了。無所住，不思善，不思惡，就在這個地方用功夫。注意一個地方，想好和不好，那都是執著。修行就是要無所執著，什麼執著都沒有了，把自己這身體都忘了！你身體都沒有了還有一個什麼執著。
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November 16, l973 (evening )
「是誰？」旁的什麼也不念了，就「念佛是誰？」這念佛的是那一個？找這個誰。你什麼時候找著這個誰了，那什麼時候你就開悟了。找不著，就是一天、兩天、十天、百天、千天、萬天；一年、兩年、十年、百年、千年、萬年，都是找這個。什麼時候找著，什麼時候算。你不能說想要叫它快，好像吃鴉片煙似的，吃完了就過癮，沒有那個事情，這完全都是騙人的法門。你修真正的法門，就要自己努力，自己用功。你不要幫著這個苗來長，叫它說快點長大了，快點長大了，這個是錯誤的。你要因為你這一個念佛是誰，把一切的妄念都斬斷了；一切的欲念也都斬斷了，這可以說是來斬盡十大魔軍。
前幾天我講那十大魔軍，你就這個念佛是誰？這一個「誰」字，就什麼也沒有了。你要不念，當然你不參這個誰，那妄想就生出來；你要一有這個誰字，就好像一把金剛王寶劍似的，什麼都斬得乾淨了，什麼都沒有的。我們並不是說執著那一個地方；凡所有相皆是虛妄，若見諸相非相即見如來。你有所執著那就是人心；無所執著了那就是道心。
講經，不是很容易的一回事，你不要覺得這是很容易的，你一講就知道不容易了。尤其你沒有聽過的講，你自己講就不知道怎麼樣是對，怎麼樣是不對。甚至於這個經的字句印錯了，你也不知道，這都有的：所以講經不是很容易的。
不單我講經會講錯了，所有的法師很少很少不講錯的。但是講錯是講錯，你不要聽錯了；等你們翻譯經典的時候，不要翻譯錯了。你不要吹毛求疵說：「師父講錯了」。你知道師父講錯，你把它弄對了，就算了嘛！誰不叫你往對的弄呢？誰不叫你們往對了翻譯來著。為什麼你們來說我講經講錯了呢？我告訴你們，這是我的果報。因為我以前聽所有的人講經，我都說他講錯了，那麼現在我自己的徒弟說是師父講錯了：因為我這徒弟不怕下地獄。以前我不怕下地獄，我去批評其他的人講錯了，你們聽見了沒有？將來你們講經不單你徒弟批評你，你徒孫也要批評你，說你講錯了，因為你們應該受這個果報。你以為好好玩的，將來你就知道了，我現在知道我受果報。
以後中文的課程要加一天，因為我這麼懶惰，也是對不起你們各位。你們各位這麼精進，我這麼懶惰，我覺得很慚愧。並且這果逾，他來信說是他天天這鼻子和這個土地常常接吻，就想起金山寺這個地方研究佛法，是很要緊的。他不能和這佛法來接吻，這是他心裏大約很痛心的。他歡喜你們各位和佛法常常聯合到一起，那個信的意思大約是不是有這麼意思？
所以你們各位想一想，我們金山寺出這麼兩位菩薩，出這麼兩位聖人，能以三步一拜去祈禱世界和平。我們天天在這兒這麼懶惰，這麼什麼也不做，怎能對得住他們兩位？他們兩位在那風裏邊、雨裏邊都是行這個菩薩道，為世界人修這種難行的行門。我們每一個人，現在應該想一想，我們應該修什麼行門，能幫助他們兩位？我們是不是要也盡量想辦法令佛教發揚光大？
待續 |
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Sutra text from last issue:
The Buddha in a hairpore proclaims with wondrous sound.
His sound extends throught the world, going everywhere,
Bringing fear and suffering of all types to an end.
The Spirit Pervasive Howling has this understanding.
Sutra:
The states of the Tathagata have no bounds.
He makes himself visible expediently in all locations,
Yet he is still and has no characteristics.
This is the Spirit Manifold Palaces' door to liberation.
Commentary
The states of the Tathagata have no bounds. He makes himself visible expediently in all locations. The Tathagata means the Buddha. There are no bounds to the Buddha's states. According to conditions he does not change, yet without changing he accords with conditions. The one is infinitely many, and infinitely many are the one. Therefore, the Buddha's states are limitless and boundless—inconceivably inconceivably many. Hence it says that the states of the Tathagata have no bounds, and that he makes himself visible expediently in all locations. In all locations refers to each and every place whatsoever, and so “all locations” indicates the Dharma-Realms of the ten directions. In every single place to the exhaustion of empty space and throughout the Dharma-Realm, the Buddha uses expedient skill-in-means, Dharma-doors of unob-structed inter-penetrations, to make himself visible. He enables all living beings to see the Buddha's Form Body, to see the Buddha's Dharma Body, to see the transformations of the Buddha. Beings simultaneously view the Buddha's Dharma Body, the Buddha's Reward Body, and the Buddha's Transformations Body. All living beings can see this, depending on the individual causes and conditions of each living being.
Even though living beings see the Buddha's Three Bodies (Dharma, Reward and Transformation), yet he is still and does not have characteristics. As to the Buddha's fundamental body, the Buddha's body basically does not have any appearance at all. Why not? It's because he is basically empty, fundamentally still. However, even though he is empty, that emptiness is not empty, since it can bring forth wonderful existence. But that wonderful existence absolutely does not exist. Hence there is the saying: “Wonderful existence does not exist, since it does not obstruct true emptiness. And true emptiness is not empty, because it does not obstruct wonderful existence.” This refers to the non-duality of emptiness and existence. Emptiness itself is existence, and existence itself is emptiness. Emptiness and existence are non-dual. This is the ultimate meaning of the Middle Way. Therefore, the Buddha's fundamental body is still and quiet, and has no characteristics--no marks or appearances whatsoever. Nonetheless, although it has no characteristics, it is still not apart from all characteristics. This is the Spirit Manifold Palaces’ door to liberation. This is what the Wind-Ruling Spirit named Manifold Palaces awakens to. This is what he understands, the kind of door to liberation which he attains.
The Tathagata for seas of kalpas cultivated all conducts,
And totally perfected all the powers.
He accords with worldly dharmas to respond to living beings.
This what the Spirit Universally Shining sees.
Commentary:
The Tathagata for seas of kalpas cultivated all conducts. During limitlessly many seas of eons in the past, the Tathagata cultivated each and every door of practice, and all the doors of practice which he cultivated were perfected. He would never fail to do a good deed just because it was small, nor would he go ahead and commit a slightly evil deed deeming it insignificant. An evil act might be tiny, but he still wouldn't do it. Even though a good deed was minuscule, he would definitely want to do it. Therefore, in his cultivation of all doors of practice, he never rejected any of those dharmas. Rather, he cultivated all expedient Dharma-doors, and totally perfected all the powers. “All powers” means the power of great kindness, the power of great compassion, the power of great joy, the power of great renunciation, the power of great vows, the power of great practices, the power of great faith, the power of great non-obstruction, the power of great fearlessness, and the power of great courage. That's what totally perfecting all the powers refers to. The cultivation of each and every one is brought to successful and complete perfection.
He accords with worldly dharmas. In his teaching and transforming of living beings, he complies with them. In other words. right within worldly dharmas he speaks world-transcending dharmas. The world-transcending dharmas are not apart from mundane dharmas, nor are the mundane dharmas separate from world-transcending dharmas. Right within worldly dharmas one cultivates dharmas which transcend the world. 1t is definitely not the case that one cultivates world-transcending dharmas apart from worldly dharmas. Hence he accords with worldly dharmas to respond to living beings. According to their potentials, he responds to and teaches all beings. He observes each living being's disposition and speaks Dharma suited to that living being. He employs all Dharma-doors of expedients to treat and transform all living beings. That is what the Spirit Universally Shining sees. That is the type of door to liberation which the Wind-Ruling Spirit named Great Light Universally Shining understands.
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Venerable Master: Does anyone have any opinion to bring up today?
Visitor: (in English) When sitting, what points of concentration does he expound? Where does he think the best way of looking should start?
What should he keep his mind on?
Venerable Master: Not on any fixed place. He should produce that thought which is nowhere supported, which does not dwell in any particular location. It should be without dwelling, not thinking of good and not thinking of evil. You should use effort at that point. Pay attention here. Thinking in terms of good and of not good are both attachments, and in cultivation you should not have attachments. You must rid yourself of all attachments whatsoever, even forgetting about your own body. If you don't have a body, then what attachment is left?
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November 16, 1973 (Friday evening)
Except for "Who?", don't think of anything else at all. "Who is mindful of the Buddha?" is asking "which one?" “Look for: Who? Whenever you find out Who?”is the time you become enlightened. Before you've found it, for one day, two days, ten days, a hundred days, a thousand days, ten thousand days, one year, two years, ten years, a hundred years, a thousand years, ten thousand years, you keep looking for it. Only when you find it does it count. You can't decide to rush things, like taking opium and getting a fix. There's no such thing, and those are simply fraudulent attempts.
When you cultivate genuine doors of Dharma, you have to do the work yourself, applying your own effort. You can't “aid the sprouts to grow,” trying to make them grow up faster. That's a mistake.
“Who is mindful of the Buddha? will cut off all false thoughts. All thoughts of desire will be severed. You could say that is cutting down the ten great demonic hordes which I talked about a few days ago. In “Who is mindful of the Buddha?” with that “Who?” alone, everything is gone. If you aren't mindful, of course you won't investigate “Who?” and false thoughts will arise. But as soon as you have that “Who?” it's like the Vajra King's jeweled sword which cuts everything off clean so there is nothing at all. We're definitely not talking about attachment to some particular place. “Everything is false and empty. If you see all marks as no marks, then you see the One Come Thus.” If you have attachment, that's the mind of a person. But having no attachment is the mind of the Way.
It's not all that easy to lecture Sutras. Don't consider it a very simple thing to do. Once you start lecturing you'll know it's not easy, especially if you haven't heard the Sutra lectured before, so that you don't know which interpretation is right. Also, you may be unaware of misprints in the Sutra text. That's why it's not easy to lecture on Sutras.
Not only can I make mistakes when lecturing, very few Dharma Masters can avoid doing so. If the explanation is wrong, don't listen wrong. When you are translating the Sutras, don't translate wrong. Don't deliberately fault-find and say,“Our Teacher made a mistake when lecturing.” If you know your Teacher made a mistake, you ought to correct it. Who's forcing you to accept the error? Who stops you from correcting it in your translation? Why do people say I make mistakes when lecturing? It's my retribution. Previously I didn't fear falling into the hells, and I criticized other people as lecturing wrong. If you find fault, then in the future when you lecture Sutras, your disciples and grand disciples will criticize you., That's because you will have that retribution coming to you. You think it's a lot of fun now, but later on you will know, just as I now know I'm undergoing retribution.
An extra day of Chinese class is being added. All of you are so vigorous I feel remorseful I've been so lazy, particularly since Kuo Yu has written a letter saying that every day while bowing he thinks about our study of the Buddha-Dharma here at Gold Mountain, and how important it is. Right now while he can't hear the Buddha-Dharma, he feels very pained at heart. But he is happy that all of you can studythe Buddha-Dharma. Isn't that the gist of his letter?
Think about it, Gold Mountain Monastery has produced those two Bodhisattva Sages who bow every third step praying for world peace. Yet we are lazy and don't do anything at all. How can we face the two of them? They are walking the Bodhisattva Path in the wind and the rain, cultivating for the sake of the world. What should we be cultivating in order to help them. Shouldn't be we doing our utmost to help the Buddha-Dharma spread far and wide?
They are doing three-steps-one-bow on the road, and reporters interview them. Their influence on Buddhism is very great right now. Their success will be a success for us all. Let us vow that they succeed in their practice. That will be important to this country.
We should think,“They are cultivating that kind of door of practice, so should we be cultivating the doors of practice of sleeping, of being lazy, or being selfish? Should we only be cultivating the doors of practice of jealousy, of greed, anger and stupidity? We ought to look into ourselves. That's why I've decided to add another Sutra lecture for you and an extra Chinese class on Saturdays. I'll transfer that merit and virtue to the two of them, and there are other things I'm doing which I transfer to them as well. I don't need to tell you what those other thing.
To be continued |
