現在，以色列和阿拉伯在中東又發生戰爭。我們這裡有兩位比丘發菩薩心，到外邊去三步一拜，祈禱世界和平。那麼現在中東的戰爭呢？好像要停止，但是還有一個大的戰爭，跟著會來的。所以還有路面祈禱這世界和平。
今天果逾和果道回來，並不是他們停止三步一拜，因為明天我們這裡有幾個沙彌，沙彌尼想要受戒，他們回來擁護這個戒壇，所以今天我們派這個果護，把他們護回來－－保護著他們回來了。傳完戒他們還是照常去祈禱世界和平，因為這個大的戰爭，一發生這會比第二世界大戰還要厲害，所以希望這個戰爭沒有。
你們看見了沒有？現在美國這個能源，說缺乏了。為什麼缺乏能源呢？這就因為中東那地方有種種的情形，所以有這種現象。這不過是一個開始，如果這個世界不和平的話，我們人類的痛苦跟著就來了，所以他們兩位發菩薩心，這是我最歡喜的一件事情。我天天都願意他們這個願力成功，世界也和平。
我希望天龍八部護持他們，他們再去拜時，最好能以在他們拜的那個範圍之內，或者十個哩，或者二十個哩，也沒有雨下，也沒有雪下，等他們拜過去了再有雨下，再有雪下。這麼樣子呢？這就見出他們真心了，感應到天龍八部擁護他們。所以這一次他們再去，如果下雨下雪，他們應該自己更發誠懇的心，誠心地拜，不怕這種困難；要能克服這種困難了，天龍八部一定就會保護你們兩位的。這也是發這個願的一個考驗。很困難的事，很容易地克服了，這是願力成就的一個表現。
現在我叫他們搬了兩張凳子，等把我說這話翻譯完了，你們各位是不是希望他們兩位發表一點他們這一個半多月的時間所有的經過？你們大家是不是想要聽一聽？要想聽一聽呢，我們先就歡迎他們兩位。怎樣歡迎呢？你們美國多數是拍掌。嗯？不是打嘴巴，不會用手打嘴巴。你們打手吧！那麼你們要歡迎他們，就拍拍掌，要不歡迎呢，等一等就默然而坐。
你們有什麼意見？不想講出來？我講講我的意見，我的看法。你們兩位這種的修行是很不容易做到的，你拜一天、兩天、三天、五天、六天、七天，這是容易的；天天這樣去拜，也不怕風，也不怕雨，也不怕雪這麼樣子，這是不容易的。但是在這不容易裡面能做到了，這就是容易。
在這個國家，佛教是一個開始，必須要有這樣的人發這種的菩薩心，才能感動一切人；但是，也令一切人來妒忌了。所以你成佛了，那個魔王就發脾氣了：「為什麼你要成佛？」但是一切眾生是佛的眷屬的，都歡喜了；是魔的眷屬就都哭起來。你們一路所遇到的境界，都是你們的考驗。善的境界，惡的境界都是考驗，所以才說一切是考驗，看爾怎麼辦？這就是給你們說覿面若不識，須再從頭練。
從頭怎麼練呢？再拜啊！再從三藩市拜過，再開始磕頭。以前不認識，所以再拜。這個拜，拜得內裡邊也拜得平安了。要求世界平安，主要先要裡邊平安。那麼裡邊怎樣平安呢？就是什麼魔、妄想都沒有了，和虛空合成一個，拜得無人無我無眾生，和大自然合成一個，這個時候你們想不開悟，恐怕也辦不到的。你這個工作就是要專一；專一則靈，分馳則蔽。所以要求世界平安，先求自己心裡平安，心裡沒有戰爭。
什麼戰爭呢？就是這個欲和這個理的戰爭。這個欲，英文叫 desire；這個理，就是這個真如的理體。你把裡邊的戰爭停完了，外邊也就沒有戰爭了。所以你要是真能達到那大無我的精神，那什麼魔障也沒有了。什麼也不怕了。這是我對你們兩位要講的話，現在是第二次。我那天到那個地方是第一次和你們講幾句話，今天是第二次。那麼，我還希望你們－－英文叫 try your best （盡最大的努力）。
諸佛境界不思議。法界虛空平等相。
能淨眾生癡惑網。如是持味能宣說。
佛眼清淨不思議。一切境界悉皆覽。
普示眾生諸妙道。此是華光心所悟。
「諸佛境界不思議」；眾生有眾生的境界；諸佛就有諸佛的境界；菩薩就有菩薩的境界。眾生的境界是可思議的境界；菩薩的境界也是能思議的境界；唯獨諸佛的境界是不可思議的。「不可以心思，不可以言議。」不可以凡夫這種的語言來議論他。
「法界虛空平等相」：諸佛就是法界；法界也就是諸佛。那麼法界和諸佛都如同虛空一樣，是平等相，無欠無餘，這是不多不少，平等平等的，最平等的。
「能淨眾生癡惑網」：佛的境界，佛的神通妙用，是能淨治眾生這癡惑的網。淨，清淨，也就是把它修治清淨了；清淨眾生的癡和惑。癡，就是愚癡。惑，就是迷惑。眾生就好像蒼蠅似的，蒼蠅會飛，它東飛飛，西飛飛，南飛北飛，上飛下飛。究竟它有什麼目的呢？它的目的就想要找東西吃。可是有的時候就走很多冤枉路，走了很多空路，飛到什麼地方也找不到東西吃。費了很多的氣力，也不一定得到東西吃。那麼為什麼飛呢？就是因為這個惑。它這個迷惑太深了，所以就各處飛。這個作蒼蠅的，怎麼它作蒼蠅了呢？怎麼各處飛也沒有什麼成就呢？就因為它在因地的時候，也就是在以前，它打這個妄想，妄想紛飛。它羨慕蒼蠅，認為蒼蠅是很自由的，沒有人管它，願意怎麼樣就怎麼樣。所以它一歡喜蒼蠅就作了蒼蠅，這就是癡惑網，進這個癡惑網裡邊了。可是幸虧有佛，給它淨治這個癡惑網，所以將來還有成佛的機會。
「如是持味能宣說」：像前邊所說這個道理，這個普持光味主海神，他能瞭解明白這個道理，所以說能宣說。
「佛眼清淨不思議。」：佛具足五眼六通。現在經文上所提到的是佛眼，這個佛眼是遍觀一切，是清淨的，也是不可思議的。
「一切境界悉皆覽」：一切的境界，也就是佛的境界，也就是眾生的境界。「悉皆覽」，不論是佛的境界，眾生的境界，都顯現在佛眼的裡邊。佛眼猶如大明鏡一樣，所以「一切境界悉該皆覽」。皆覽，就是包括；包括就是佛都能知道。
「普示眾生諸妙道」：眾生的根性，是善根多？是惡根重？佛都知道。一切眾生的欲，佛也都知道。所以「普示眾生諸妙道」：普遍地來指示一切的眾生，這一切一切的妙道。什麼是妙道？妙道也就是我們日常所行的道。
待續 |
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Right now (November, 1973) war has started in the Middle East. Israel is at war with the Arab nations. Now we have two Bhikshus who have brought forth the Bodhisattva resolve to go outside and bow every three steps while praying for world peace. At the moment it seems that the fighting in the Middle East is abating, but there is still a great war coming along in its wake. For that reason, they must continue to work hard in their quest for world peace.
Today both of them, Guo Yu (Heng Ju) and Guo Dao (Heng You), have returned. It’s not that they have stopped bowing every three steps. It’s because we have several novices, Shramaneras and Shramanerikas, who wish to receive the Precepts. The two of them have returned to protect the Precept Platform. That’s why we sent Guo Hu (“Fruit of Protection”) to protect their return today, bringing them back. After the Precept transmission, they will continue to pray for peace in the world. That’s because, if the great war were to break out, it would be far worse than the Second World War, and so we hope there will not be such a war.
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See how there is an energy crisis right now in America, and a shortage of fuel. Why is there a lack of fuel? It’s because of all the incidents in the Middle East, and the fuel crisis reflects that situation. However, that’s just the beginning. If the world is not at peace, suffering will ensue for humankind. Therefore, I’m most pleased that the two of them have brought forth resolutions of Bodhisattvas. Every day I wish their vows will be accomplished, and that the world will be peaceful.
For that reason, I hope the gods, dragons, and others of the Eightfold Division will guard and protect them. When they return to their bowing, the very best thing would be for rain not to fall in the area where they are bowing, perhaps for ten miles or twenty miles around them, and for there to be no snow. After they have bowed through an area, rain and snow could fall. That would indicate there was a response to their sincerity, a response of the gods, dragons, and others of the Eightfold Division protecting them. Therefore, when they go back this time, if rain and snow fall, they should increase the sincerity of their resolve and bow sincerely, not fearing the difficulty. If they can overcome that difficulty, the gods, dragons and others are certain to protect them. This is a test of their vows. If they can keep going in the face of great trials, it indicates their vows are being accomplished.
Now I have told people to bring out two benches. Would all of you like to hear about their experiences during the period of a month or more that they have being bowing? If you would like to listen to this, we can first welcome the two of them. How should we make that welcome? In America, you usually do it by applauding—not by slapping people on the face, but by clapping. If you welcome them, then you can applaud. Otherwise, you can just sit there in silence. [Everybody applauds, and the two monks take their seats on the Dharma Platform, Bhikshu Heng Ju on the Master’s left, and Bhikshu Heng You on the Master’s right. After they report on their pilgrimage, the Venerable Master asks for opinions, which people volunteer.]
Venerable Master: Now I will give my opinion. The kind of cultivation the two of you are engaged in is very difficult to do. It’s easy to bow for one day or two, three or five days, six or seven days; but to bow every day, day after day, not fearing rain or snow, is really hard. However, if you can do what is hard to do, then it becomes easy. Buddhism is just beginning in this country, and needs such people to bring forth this kind of Bodhisattva resolve as an inspiration for people. Nonetheless, this also brings out people’s jealousy. Even when the Buddha accomplished Buddhahood, the demon king was angered and objected, “Why do you want to become a Buddha?” All the living beings who were part of the Buddha’s retinue were delighted, but the members of the demon king’s retinue all cried. The states which you encounter on the road are your tests, whether the states are good or bad. That’s why I say: “Everything’s a test, to see what you will do.” That was spoken for you. “If you fail to recognize what’s before your eyes, you’ll have to start anew.”
How do you start anew? Just continue to bow. That doesn’t mean returning to San Francisco and starting the bowing journey all over again. Rather, when you fail to recognize a state, continue to bow. If you didn’t recognize a state before, bow some more. Bow so that you become peaceful inside. If you want the world to be peaceful, you must start by having internal peace. What’s meant by internal peace? It means not having any false thoughts whatsoever. You merge with empty space. You bow to the point that there is no self, there are no others, nor are there living beings. At that time, you become one with the natural order of things. When that happens, should you wish not to become enlightened, probably you could not prevent it. In this work, you need to be concentrated. As it is said, “If you are concentrated, there will be a response. If you are scattered, you will be blocked.” Therefore, to seek world peace, start with peace of mind. Have no war in your mind.
What sort of battle would that be? It’s the battle between reason and desire. Reason is the substance and principle of True Thusness. Consequently, if you quell the war inside, outside there will be no war. If you can really achieve a great spirit of selflessness, there will be no demonic obstacles, and you won’t fear anything. This is the second time I’m addressing the two of you. When I went there to see you was the first time. Saying this in English, I still hope you will “try your best.”
Sutra:
The states of all Buddhas are inconceivable,
Characterized by sameness with space and the Dharma Realm.
They can purify beings’ net of stupidity and delusions.
This is what Maintaining Flavor can proclaim and tell.
The Buddha Eye is pure and inconceivable.
It totally takes in all states whatsoever.
He universally points out all wondrous paths for living beings.
This is what Floral Light’s mind has awakened to.
Commentary:
The states of all Buddhas are inconceivable. We living beings have our states of living beings, Buddhas have the states of Buddhas, and Bodhisattvas have Bodhisattva states. The states of living beings are conceivable states, and the states of Bodhisattvas can also be conceptualized. Only the states of the Buddhas are inconceivable. They cannot be conceived of by the mind or expressed in words. The thought processes and verbal expressions of ordinary beings are incapable of discussing them.
They are characterized by sameness with space and the Dharma Realm. As to the states of all Buddhas, all Buddhas are just the Dharma Realm, and the Dharma Realm itself is all Buddhas. The Dharma Realm and all Buddhas are both just like empty space. “Characterized by sameness” indicates there is no excess and no deficiency, but rather level equality to the utmost point.
They can purify beings’ net of stupidity and delusions. The Buddha’s states and the Buddha’s wonderful functioning of spiritual penetrations are able to purify and regulate the network of foolishness and delusions of living beings. To purify means to clean up, to straighten up and make clear. The clean-up is of all living beings’ “stupidity and delusions.” Stupidity means lack of clarity, and delusions refers to confusion.
Living beings resemble a fly. The fly can fly around to the north and south, east and west, up and down. What is the fly’s ultimate aim? It is trying to find things to eat, but sometimes it pursues many futile paths, and fails to find food no matter where it flies. It expends considerable energy, yet is not certain to obtain anything to eat. Then why does it keep on flying? It’s because of delusion. It is too deeply confused, and so it flies around everywhere. How did it come to be a fly, flying all over the place without any success? The reason is that on the causal ground, which means in previous times, it kept having false thinking, with false thoughts flying all over the place. It admired the fly for its freedom, its ability to do whatever it wanted with no one controlling it. As a result, from liking the fly, it became a fly. That is how it entered the net of stupidity and delusions. Fortunately there is the Buddha who can purify and regulate its net of stupidity and delusions, and so in the future it still has the opportunity to become a Buddha.
This is what Maintaining Flavor can proclaim and tell. The principles just discussed are ones which the Ocean-Ruling Spirit named Maintaining Flavor and Light can comprehend and fathom, which is why it says he “can proclaim and tell.”
The Buddha Eye is pure and inconceivable. The Buddha is replete with the Five Eyes and the Six Penetrations. Here the Sutra text is discussing the Buddha Eye. The Buddha Eye contemplates everything everywhere, and is pure. It is also inconceivable.
It totally takes in all states whatsoever. “All states” are the states of the Buddha and the states of living beings as well. It totally takes them in. Whether the states are those of the Buddha or states of living beings, they all appear within the perception of the Buddha Eye. The Buddha Eye is like a great, bright mirror, and so “it totally takes in all states whatsoever.” That it takes them in indicates it encompasses and includes them, which means the Buddha knows them.
He universally points out all wondrous paths for living beings. The Buddha knows whether the fundamental disposition of any given living being is primarily good or evil. The Buddha also knows what propensities living beings have. “He universally points out all wondrous paths for living beings.” In a universal way, he shows living beings all the wondrous pathways. What are wondrous pathways? They are simply the paths we go on in our daily lives, the ways we use each day.
To be continued |
