「善巧漩澓主水神，得普演諸佛甚深境界解脫門。」
這一位主水神叫漩澓主水神。「善」：就是很聰明，明白善巧方便的法。「漩澓」：這一種法，他說一次又一次，用這個權巧方便來教化眾生，他得到這一種善巧的三昧。這一位主水神，他在這個解脫門得到「普演諸佛甚深的境界」。他能把十方諸佛甚深的境界都演說出來，他「演」：用種種的方法來演說。
有的時候他用眼光來演說善巧方便的法門。有的時候他用流水的聲音來演說這善巧方便的法門。所以叫普演諸佛甚深的境界，他得到這一種解脫門。
「離垢香積主水神，得普現清淨大光明解脫門。」
「離垢香積主水神」：是這個主水神的名
字，他離一切的污染。香積，好像廚房這個香積廚，廚房這個香積就是五味他調和得非常地好，有種種的香和種種的味。這一位主水神他叫離垢香積，是他的名字。他得到普現清淨，他能令這個法界都清淨了，所以叫「普現清淨大光明」。在這個盡虛空遍法界，都出現一個大光明藏，他得到這一種的解脫門。
「福橋光音主水神，得清淨法界無相無性解脫門。」
「福橋光音主水神」：也是主水神的一個名字。他「得」到「清淨法界無相無性解脫門」這一種的解脫門。叫「清淨法界」，令十方法界都還復清淨，也沒有一個相，所以叫「無相」。這個法界清淨了就和虛空合而為一－－沒有相，也沒有性。他是：「諸法從本來，常自寂滅相，不可以言宣」－－不能用言語來說出來。他得到這一個清淨法界，無相「無性」。那麼無相或者有性？也不是，也無性，性相都沒有了，所以與虛空合而為一，他得到這種的「解脫門。」
「知足自在主水神，得無盡大悲海解脫門。」
人就怕不知足。不知足就是苦；知足就是樂。所以說：「知足常樂，能忍自安。」常樂也就是要知足；自安也就是自在。人若不知足那就是最苦的。
怎麼叫不知足呢？本來這個人也沒有錢，也沒有房子。住就要在街邊上住，也沒有衣服穿。這個時候，他就想：「我若有房子住，那可不錯的。」天天就打這個房子的妄想，打這個衣服的妄想，又打這個吃的妄想。那麼有一天房子也有了，衣服也有了，吃的東西也有了。房子可以遮風雨了，衣服可以遮這個身體了，吃的東西也可以把這個飢餓的病治好了。在這個時候他又打妄想了：「我若要住一個大的房子就好了。我穿最名貴的衣服就好了。再吃這個最有營養的東西－－最低限度也要每一頓吃一點 cottage cheese 〈起士〉或者牛油，或者這個牛扒、豬扒。」本來他以前連飯都沒得吃，他現在有吃的了，他想要吃好的；以前連衣服都沒得穿，現在有得穿了，又想要穿好的；以前也沒有房子住，現在有房子住，他又想住一個最好的房子，這都是不知足。
他房子有得住了，飯也有得吃，衣服有得穿了。啊！他又想要做官。做個縣長是很小的，沒有什麼大意思，要做省長。省長做完了，或者市長做完了，又要做總統。總統做了，他又想要做這個世界上的領導者。世界領導他也做了，就想到天上去做天主去。你看！這個不知足就這麼苦，若知足就樂了。知足常足，你知足就得到自在。
所以這一位主水神，他既知足又自在，所以叫「知足自在主水神」。他「得」到「無盡大悲海」，他以這種的悲心來教化眾生。所謂悲心切切，他常懷給眾生樂，拔除眾生苦這一種思想，所以叫無盡大悲海「解脫門」。
「淨喜善音主水神，得於菩薩眾會道場中，為大歡喜藏解脫門。」
這一位主水神，他叫淨喜善音，他是常常生歡喜心。他在這個菩薩道場眾會中又善於說法，所以這一位主水神，他得到這一種解脫門。菩薩就是自利利他，自度度他。那麼他發大菩薩心，在這個菩薩眾會道場裡邊，為大歡喜藏解脫門－－他能令一切的菩薩，一切道場裡頭這個海會的大眾，都得到大歡喜。因為都得到大歡喜了，所以叫大歡喜藏解脫門－－他得到這種的境界，這種的解脫門。
「普現威光主水神，得以無礙廣大福德力，普出現解脫門。」
「普現威光」：是這位主水神的名字。他普遍出現，又有大威光。這一位「主水神」他得到「無礙」－－沒有障礙－－能普遍出現於十方塵剎國土，以這個「廣大」無邊的「福德力」－－福是修來的；德是做來的－－這種福德是廣大，無量無邊。得「普出現」於十方塵剎國土，十方世界都有佛出現。所以這一位普現威光主水神，他明白這一種的境界，入這一種的「解脫門」。
「吼聲遍海主水神，得觀察一切眾生，發起如虛空，調伏方便解脫門。」
「吼聲遍海」：吼聲就是他吼叫的聲音。這一個「主水神」他吼叫的聲音能遍於塵剎國土的眾生海，所以他叫吼聲遍海主水神。他「得」到「觀察一切眾生」－－十方世界的一切眾生－－「發起如虛空」；這十方如虛空的眾生「調伏方便」，用這種調伏方便來教化這一切眾生。雖然教化一切眾生而令一切眾生自教、自化，他行所無事，不著於相，所以叫發起如虛空。也就是金剛經上說的：「滅度一切眾生而無一切眾生得滅度。」這一切眾生都空了，那麼佛的願力還是沒有滿，所以觀察一切眾生，發起如虛空那麼廣大的願力，廣大的神通來調伏一切的眾生，用種種的方便法門來調伏一切眾生，他得到這一種的「解脫門」。
待續
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Sutra:
The Water-Ruling Spirit named Whirlpools of Skillful Expedients obtained the liberation door of universally proclaiming the profound states of all Buddhas.
Commentary:
The next Water-Ruling Spirit is named Whirlpools of Skillful Expedients. “Skillful” refers to being very intelligent and understanding the Dharmas of skill-in-means. “Whirlpools” indicates that this kind of Dharma is spoken over and over again in the employment of provisional expedient methods to teach and transform living beings. He obtained a kind of samadhi of skill-in-means.
This Water-Ruling Spirit obtained the liberation door of universally proclaiming the profound states of all Buddhas. He can describe all the deep states of all the Buddhas of the ten directions, using various types of methods to proclaim them. At other times he makes his proclamations of the Dharma-doors of skill-in-means through the medium of the sound of flowing water. Hence this is called universally proclaiming the profound states of all Buddhas, and is the kind of door to liberation which he attained.
Sutra:
The Water-Ruling Spirit named Immaculate Accumu-lation of Fragrance obtained the liberation door of universally manifesting great light of purity.
Commentary:
The next Water-Ruling Spirit is named Immaculate Accumulation of Fragrance. He is free of all defilement. “Accumulation of fragrance” is as in the kitchen, which is the area where fragrances accumulate. The kitchen’s accumulation of fragrance refers to how the five flavors are blended exceptionally well, so there are all kinds of aromas and tastes. The Water-Ruling Spirit, who is called Accumulation of Fragrance, obtained the liberation door of universally manifesting great light of purity. He can purify the Dharma Realm with his universal manifestation of intense, pure radiance. To the exhaustion of empty space and throughout the Dharma Realm he makes appear a great treasury of light. He obtained that kind of door to liberation.
Sutra:
The Water-Ruling Spirit named Light-Sound Bridge to Blessings obtained the liberation door of purified Dharma Realms with no marks and no nature.
Commentary:
The next Water-Ruling Spirit is named Light-Sound Bridge to Blessings. He obtained the liberation door of purified Dharma Realms, of causing the Dharma Realms of the ten directions to return to purity. They further have no characteristics, which is the reference of with no marks. The purification of the Dharma Realms indicates that they unite with empty space, so they have no appearances. Nor do they have a nature. In other words: “All dharmas from their origin are constantly characterized by still quiescence, and cannot be expressed by words.” There is no way you can use words and language to articulate them. He achieved the Dharma Realms being purified so they have no marks and no nature. Even if they have no characteristics, perhaps they have a nature? Not so. They are also without a nature. Having neither marks nor nature, they merge with emptiness. That is the kind of liberation door he attained.
Sutra:
The Water-Ruling Spirit named Contentment and Sovereign Ease obtained the liberation door of a sea of unending great compassion.
Commentary:
It’s just to be feared that people do not know how to be content. Discontentment is suffering, whereas contentment is bliss, hence the saying: “One who knows how to be content will always be happy. One who can be patient will naturally be at peace.” To be happy all the time, you need to know contentment; and to have natural tranquility is itself sovereign ease. Not to know how to be content is acute suffering.
What do we mean by not knowing to be content? Someone, to start with, might have no money and no house, and have to live along the roadside, even lacking clothing. At that time he might think, “It would be nice to have a house to live in.” Everyday he would have false thinking about housing, clothing, and food. The day might come when he actually does have a house and clothes, and food to eat. The house is adequate to keep out wind and rain. The clothes suffice to protect his body. The food available to him can stave off the hunger and thirst. Yet, when that happens, he starts having other false thoughts, such as, “It would be nice to live in a bigger house. I would prefer to eat very nutritious food—at least get to eat some cottage cheese or butter, or steak and pork chops.” Before, he didn’t have anything to eat, but now that he does, he wants the food to be good. Previously he had no clothes to wear, but now that he has some, he wants to wear fine clothes. In the beginning he didn’t have a house to live in, but now that he has a place to live in, he wishes for a very fine house. That’s not knowing contentment.
When he does get his home and food and clothes, he has the further wish to hold public office. Being head of the County Board of Supervisors turns out to be a minor position, too insignificant for him, so he wants to be the State Governor. After being Governor of his State, or perhaps the Mayor of a major city, he wants to be President. Once he is President, he starts wishing to be world-leader. Having achieved the position of world-leader, he muses about going to the heavens to be the Heavenly Lord. So, you see how much suffering it is not to know contentment, whereas knowing contentment is happiness. “One who knows how to be content will always be happy, and will always attain sovereign ease.” He obtained the liberation door of a sea of unending great compassion. He constantly cherishes the wish to bestow happiness on living beings and pull out their suffering. Hence, his is the liberation door of an ocean of unending great compassion.
Sutra:
The Water-Ruling Spirit named Wholesome Sound of Pure Joy obtained the liberation door of acting as a treasury of great delight within the Way Places of assemblies of Bodhisattvas.
Commentary:
The next Water-Ruling Spirit is named Wholesome Sound of Pure Joy. He is always joyous at heart, and is very good at speaking Dharma. Therefore, this Water-Ruling Spirit obtained the liberation door of acting as a treasury of great delight within the Way Places of assemblies of Bodhisattvas. Bodhisattvas benefit themselves and benefit others, enlighten themselves and enlighten others, rescue themselves and rescue others, bringing forth the great resolve for Bodhi. Within the Way Places of Bodhisattva multitudes, he serves as a treasury of great delight. He can cause all the Bodhisattvas in the Bodhimandas, all those great multitudes in the sea-vast assemblies, to achieve great delight. Since they all achieve great happiness, this is called a treasury, the liberation door of a treasury of delight. He attained that kind of state and door to liberation.
Sutra:
The next Water-Ruling Spirit named Universally Manifesting Awesome Light obtained the liberation door of using unobstructed strength of vast, great blessings and virtue to manifest universally.
Commentary:
The next Water-Ruling Spirit is named Universally Manifesting Awesome Light. He appears everywhere and also has great radiance. This Water-Ruling Spirit obtained the liberation door of using unobstructed strength of vast, great blessings and virtue to manifest universally. His ability to appear in kshetra-lands as many as motes of dust throughout the ten directions is unhindered. He employs the power of vast, great, boundless blessings and virtue. Blessings are cultivated, whereas virtue comes from one’s actions. Such blessings and virtue are vast, great, limitless and boundless, and through their power there can be universal manifestation in kshetra-lands as numerous as dust motes in the ten directions, so there are Buddhas in all worlds. This Water-Ruling Spirit named Universally Manifesting Awesome Light understood that type of state and entered that kind of door to liberation.
Sutra:
The Water-Ruling Spirit named Roaring Sound Pervading Seas obtained the liberation door of contemplating all living beings and bringing forth expedients like emptiness to tame and subdue them.
Commentary:
The next Water-Ruling Spirit is named Roaring Sound Pervading Seas. The sound of this Water-Ruling Spirit’s roar can pervade the seas of living beings in kshetra-lands numerous as motes of dust—hence his name. He obtained the liberation door of contemplating all living beings in the worlds throughout the ten directions, and bringing forth expedients like emptiness to tame and subdue them. He uses skill-in-means like emptiness to tame and subdue all those living beings like emptiness in the ten directions, teaching and transforming them all. Yet even though he teaches and transforms all living beings, living beings teach themselves and transform themselves. Consequently, his actions are as if nothing were being done, without attachment to marks. That’s why the text says: “bringing forth ... like emptiness.” This is also as stated in the Vajra Sutra, which describes causing all living beings to be crossed over to quiescence, and yet not a single living being having been crossed over to quiescence. Even if the realm of living beings were empty, the Buddha’s vows would still not be fulfilled. Therefore, he observes all living beings and brings forth vows as vast and great as empty space, along with vast spiritual penetrations, to regulate those living beings. He employs all sorts of expedient Dharma doors to tame and subdue all living beings. That’s the door to liberation which he attained.
to be continued
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