「玅華龍髻主海神」：這一位主海神叫玅華龍髻。他得到滅一切諸趣苦，一切就是所有餓鬼趣、地獄趣、畜生趣、阿修羅趣，這叫諸趣苦。在這四惡趣裡邊這個苦惱非常多，可是他能給滅了。「與安樂解脫門」：他能給這四惡趣的眾生得到安樂，就是離苦得樂了。「普持光味主海神」：普持光味是這主海神的名字。他得淨治一切眾生諸見愚癡性解脫門。這個普持光味主海神，他得到淨治。淨就是乾淨；治叫治理，治理一切眾生的諸見愚癡性。他調合眾生的愚癡性。眾生這個愚癡性，他給加上一點智慧性，讓這個愚癡性就沒有這麼多了。所以這叫淨治；淨治一切眾生的諸見。諸見就是邪知邪見、六十二見，這種種的邪知邪見。他能給治理，又能把這愚癡性給改變了，不是斷，是給改變了。改變愚癡性變什麼性呢？變智慧性。對治愚癡的就是智慧，那麼這一位主海神，他得到這種的解脫門。
寶燄華光主海神。得出生一切保種性菩提心解脫門。金剛玅髻主海神。得不動心功德海解脫門。海潮雷音主海神。得普入法界三昧門解脫門。爾時出現寶光主海神。承佛威力。普觀一切主海神眾。而說頌言。
這「寶燄華光主海神」，是主海神的名字。他得到出生一切寶種性，寶種性就是堅固心－－堅固的菩提心。怎樣堅固呢？有如金剛那麼堅固。又者，這寶種性也就是一切戒的本體。我們出家人受戒就是受這個寶種性的戒：得到這個一切的寶種性；生一切寶種性。一天比一天這寶種性就大一點，這菩提心也就多一點，他得到這種解脫門。「金剛玅髻主海神」：金剛玅髻是主海神的名字。「得不動心功德海解脫門」：他得到佛的境界，知道不動心功德海，這個心常常寂靜－－心存寂靜，所以叫不動心功德海。這功德太大了，太多了，所以猶如大海一樣。解脫門，得到這種的解脫門。
「海潮雷音主海神」：海潮雷音是這主海神的名字。「得普入法界三昧門」：普入法界這種的定。入一切法界，所以叫普入－－普入這一切法界的三昧，得到這種的定，他入這種的解脫門。
「爾時出現寶光主海神」：他承仗著佛的大威神力，普遍觀察一切的主海神眾，而說頌言。又把這長行再詳細說一說。
誰有什麼問題沒有？（果逸問：我想多瞭解有關法界三昧，請問在哪裡可以找到更多的資料？）這個法界三昧是在一粒微塵裡邊，在這裡邊就可以找到。
誰還有問題？（果遂問：會不會是主海神引發起海嘯？或者別的什麼災難，如水災，氾濫，山洪暴發等）不是的。要不是他們在那兒，這個海把人早就都淹死了。
就因為他們管著，這個水才不往外流，淹不死人。他們都是幫助人的，是護持人的，不是害人的。要不是有這個主海神，現在恐怕這個水都連到天上了。
我方才講這個恆住波浪主海神，這裡頭的意思你們決定是哪一個意思？我講了兩個意思，你們說是哪一個意思對？已經講過了，就不必再重複了。他們想得起來就想；想不起來，算了嘛！何必再重複講，就講它一個名字就得了。我講了兩個意思不須要再重講，多的時間，給他們翻譯。他若不懂，他不注意是他的事情，他就忘了。講明白給你們聽，你們還不知道是哪一個？這麼一點判斷力，這麼一點智慧都沒有。那還反對什麼師父？這麼本事來反對師父？這麼說了，就因為不反對師父，那你們都是平時不可一世了。喔！簡直在天上天下，唯你獨尊。一到了考驗的時候，尊也尊不出來了，也不能尊了。
我講這兩個意思，問你們是哪個意思正確一點？哪個意思比較有力量？你們到現在也沒有人講這兩個意思是哪一個比較圓滿？不是問名字同不同，名字同不同那你們慢慢可以研究去。就是這個意思，就在這一點。你分別這有擇法眼沒有擇法眼？就在這個地方。看它這個意思，哪一個理由充足、圓滿，就用哪一個。講，不但這兩個意思要講，千千萬萬的意思都有在這裡邊。來回講，來回講，那很多很多意思的。那裡頭微細分析起來，無窮無盡。但是大概的意思是用哪一個，你懂嗎？
弟子答：「懂了。」
上人：「你給他們講一講。」
不可思議大劫海
供養一切諸如來
普以功德施群生
是故端嚴最無比
一切世間皆出現
眾生根欲靡不知
普為弘宣大法海
此是堅幢所欣悟
前邊長行裡的出現寶光主海神，他仰承佛的大威神力，普遍觀察一切主海神眾，說出四句偈頌。這四句偈頌，是結集經藏的把前邊那個長行沒有說完的意思，再說一遍。所以說「不可思議大劫海」，這個出現寶光主海神，他說這首偈頌：「不可以心思，不可以言語那麼樣子，那個大劫海不知道有多少大劫了，有如這海無量無邊的」。
「供養一切諸如來」：這是佛在因地的時候，在這麼長的時間裡邊來供養一切諸如來。他這種供養有的時候用財來供養，有的時候有用法來供養，有的時候又用身心性命來供養於佛：把身心性命都布施給佛了，以這種的誠心來勤修佛道。好像我們現在金山寺，無論出家的人或者在家的人，都是在忙裡偷閒來學習佛法，行持佛法，這也是供養一切諸如來。我們用這個身心性命，用我們這個財來供養三寶，所以這都是一種修行人應該做的事情。
「普以功德施群生」：佛修種種的功德供養一切諸如來，所得到的功德，所以普遍用他所有的功德施群生，再來迴向給眾生，布施給眾生。他說：「我所有一切的功德，都迴向給法界眾生。我自己不希望得到這個功德的果報，只希望一切眾生離苦得樂，以我所修的功德令他們業障消除，善根增長，勤修正道，早登佛地。」他都給一切眾生這樣迴向，所以才說「普以功德施群生」。
「是故端嚴最無比」：因為他把所有的功德都迴向給法界的眾生，布施給法界的眾生。所以佛的身體最端正，最莊嚴，最微妙的，最無比，和天上天下的眾生來比，沒有哪一個眾生能比佛的這種相好光明、莊嚴微妙、三十二相、八十種隨行好，沒有的。所以說「是故端嚴最微妙」。
「一切世間皆出現」：佛在一切的世間皆出現。「眾生根欲靡不知」：這個眾生是有善根？沒有善根？佛是知道的。眾生所願意的是什麼，佛也知道，所以說「眾生根欲靡不知」。「普為弘揚大法海」：普為一切眾生來弘揚這個大法，猶如海一樣。「此是堅幢所欣悟」：這是堅幢主海神，他所歡喜而悟入的這種解脫門。
待續 |
|
The following Ocean-Ruling Spirit is named Wondrous Floral Dragon Cowl. He obtained the liberation door of eradicating all destinies’ sufferings, meaning the sufferings in the destinies of hungry ghosts, hell-beings, animals, and asuras. The agonies and troubles in those four evil destinies are enormous, but he can dispel them. And bestowing happiness refers to his further ability to enable the living beings of those four evil destinies to achieve happiness, to leave suffering and attain bliss.
The next Ocean-Ruling Spirit is named Universally Maintaining Flavor and Light. He obtained the liberation door of purifying and regulating the nature of all living beings’ stupidity of views. “Purifying” means cleaning up, and “regulating” means keeping in order, in this case regulating the nature of all living beings’ stupidity of views. He adjusts and balances that stupid nature by adding some wisdom to it, so the stupidity is lessened. He purifies and regulates living beings’ views, “views” here meaning deviant knowledge and deviant views—the sixty-two views. He can adjust all those types of deviant ways of knowing and deviant outlooks, changing that nature of stupidity. He doesn’t “cut it off,” he transforms it. What does he change it into? The nature of wisdom. Wisdom counteracts stupidity. This Ocean-Ruling Spirit obtained that kind of door to liberation.
Sutra:
The Ocean-Ruling Spirit named Jeweled Blaze of Floral Light obtained the liberation door of the Bodhi resolve, the seed nature which produces all gems. The Ocean-Ruling Spirit named Wondrous Vajra Cowl obtained the liberation door of the sea of merit and virtue of an unmoving mind. The Ocean-Ruling Spirit named Ocean-Tide Thunder Sound obtained the liberation door of the samadhi door for universal entry to Dharma Realms.
At that time, the Ocean-Ruling Spirit named Manifesting Jeweled Lights received the Buddha’s awesome might, universally contemplated all the multitudes of Ocean-Ruling Spirits, and spoke the following verse.
Commentary:
The next Ocean-Ruling Spirit is named Jeweled Blaze of Floral Light. He obtained the liberation door of the Bodhi resolve, the seed nature which produces all gems. The seed nature of gems is the solid resolve, the firm resolve for Bodhi. How firm is it? It’s as solid as vajra. Furthermore, this seed nature of gems is the fundamental substance of all precepts. When we left-home people receive the precepts, we receive the precepts of the seed nature of jewels. Once we attain the seed nature which produces all jewels, then day by day that seed nature of gems increases, that resolve for Bodhi augments. He obtained that kind of door to liberation.
The following Ocean-Ruling Spirit is named Wondrous Vajra Cowl. He obtained the liberation door of the sea of merit and virtue of an unmoving mind. He achieved a state of the Buddha and came to know about the sea of merit and virtue of an unmoving mind. This mind is constantly still and quiet—the mind maintaining stillness—and so it is called the sea of merit and virtue of an unmoving mind. This merit and virtue is so enormous, these meritorious qualities so many, that they resemble an ocean. He obtained that type of door to liberation.
The next Ocean-ruling Spirit is named Ocean-Tide Thunder Sound. He obtained the liberation door of the samadhi door for universal entry to Dharma Realms, the kind of concentration for entering everywhere into Dharma Realms. All Dharma Realms are entered, and so this is termed “universal entry,” and this is the samadhi of universal entry into all Dharma Realms. He achieved that kind of concentration, and entered that sort of door to liberation.
At that time, the Ocean-Ruling Spirit named Manifesting Jeweled Lights received the Buddha’s great awesome spiritual might, universally contemplated all the multitudes of Ocean-Ruling Spirits, and spoke the following verse. He used verse form to repeat what had been said in the prose, stating it in more detail.
※ ※ ※ ※
Venerable Master: Are there any questions?
Guo Yi (果逸): I would like to know more about the samadhi of the Dharma Realms, and where to find out more about it.
Venerable Master: The samadhi of Dharma Realms is in a single particle of dust. That’s where you can find it. Who else has a question?
Guo Sui (果遂): Do Ocean-Ruling spirits cause tidal waves and other catastrophes such as floods, inundations, torrents, and so forth?
Venerable Master: Not at all. If it weren’t for them, the oceans would long ago have drowned everyone. It’s because they are watching over the oceans that the water doesn’t flow outside and drown people. They all help people, guarding and protecting them. They don’t harm people. Without these Ocean-ruling Spirits, it’s to be feared the waters would have reached the heavens by now.
Earlier on I discussed the Ocean-ruling Spirit named either “Ever-Dwelling in Waves” or “Ever Making Waves Dwell.” All of you should decide which interpretation is correct. Since it was already lectured, we don’t need to repeat the explanation. If you remember it, you remember; if you don’t, you don’t. There’s no need to relecture it. Just use one of the names. You don’t have to repeat the two meanings I gave before. If there is time left, they can use it to translate. If they don’t understand or they forgot because they weren’t paying attention, that’s their business. I explained to you all very clearly, and yet you still don’t know which meaning is correct. If you don’t even have the judgment or wisdom to know that, how can you think of opposing your teacher? What abilities do you have to oppose your teacher with? You talk about it, but you don’t actually oppose your teacher. Most of the time, all of you think you’re quite extraordinary. You think that in the heavens and below, you alone are honored. When a test comes, however, you hardly dare to call yourself honored.
Which of the meanings is more accurate, more forceful and more complete? It’s right at this point that it can be determined whether you have Dharma-Selecting Vision or not. Whichever interpretation expresses the principle more fully is the one to use. As to interpretations of this, there could be not only two but millions upon millions of them. If you kept on explaining, there would be many, many meanings. And if you were to go into detailed and subtle analysis, then the meanings would be infinite and unending. However, just interpreting in a general way, which of the two meanings should be used? Do you know?
Disciple: Yes.
Venerable Master: Explain to the rest of them.
Sutra:
During seas of inconceivably many great kalpas,
He made offerings to all of the Thus Come Ones.
Then he universally bestowed the merit and virtue on all beings,
Thus he is most upright and adorned beyond compare.
He appears in each and every world-system,
Knowing the dispositions and propensities of beings without exception.
For their sakes he universally proclaims seas of great Dharma.
This is what Solid Banner joyfully awakens to.
Commentary:
Earlier, the prose section described how the Ocean-Ruling Spirit named Manifesting Jeweled Lights received the Buddha’s great awesome spiritual might, universally contemplated all the multitudes of Ocean-Ruling Spirits and spoke a four-line stanza. That gatha of four lines was a restatement, by the compilers of the Sutra Treasury, of the previous prose, filling in meanings not completely presented there. Hence the verse says: During seas of inconceivably many great kalpas. The Ocean-Ruling Spirit named Manifesting Jeweled Lights speaks this verse, describing how for seas of more great kalpas than could be conceptualized by thought or expressed in words—one knows not how many since they are limitless and boundless like the ocean—he made offerings to all of the Thus Come Ones. This refers to how the Buddha, when on the causal ground, for such a long period of time made offerings to all Buddhas. Sometimes he used wealth as the offering, sometimes he offered Dharma, and sometimes he made offerings of his body, mind, nature, and life to the Buddhas. He gave his body, mind, nature, and life to the Buddhas, employing that kind of sincerity in his quest for Buddhahood. An example of this can be seen here now at Gold Mountain Monastery. All the left-home people and laypeople take time out from their busy schedules to study and practice the Buddhadharma, apply and maintain it. That too is making offerings to all Thus Come Ones. We too are using body, mind, nature, and life, wealth and Dharma as offerings to the Triple Jewel. Then he universally bestowed the merit and virtue on all beings. The Buddha cultivated all types of merit and virtue through making offerings to all Thus Come Ones. Then he universally used all his merit and virtue and made transference of it to living beings. He gave it away to them saying: “I now make transference of all the merit and virtue which I have to all living beings throughout the Dharma Realm. I don’t hope to obtain the reward of that merit and virtue myself. I only hope all living beings will leave suffering and attain bliss—that the merit and virtue which I have cultivated will enable their karmic obstructions to be eradicated and their good roots to increase and grow, so they will diligently cultivate the proper path, and soon ascend the ground of Buddhahood.” He made that kind of transference to all living beings, and so it says: “Then, he universally bestowed the merit and virtue on all living beings.” Thus he is most upright and adorned beyond compare. Because he transferred all his merit and virtue to all living beings of the Dharma Realm, as a result the Buddha’s body is most upright and adorned, especially subtle and wonderful, far beyond compare.
No living being in the heavens above or on the earth below could equal the radiance of the Buddha’s hallmarks and characteristics, the subtle wonder of his adornments, his thirty-two hallmarks and eighty lesser characteristics. Hence it says that, as a result, he is upright and adorned, most subtle and wonderful.
He appears in each and every world-system. The Buddha manifests in all worlds, knowing the dispositions and propensities of beings without exception. The Buddha knows whether living beings have good roots or not, and he is aware of what living beings wish. That is why it says he knows beings’ dispositions and propensities without exception. For their sakes he universally proclaims seas of great Dharma. For all living beings everywhere he propagates the great Dharma which is like the immense ocean. This is what Solid Banner joyfully awakens to. The Ocean-Ruling Spirit named Solid Banner delights in, awakens to, and enters this kind of door to liberation.
To be continued |
