前期經文提示：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。
我們天天所行的道，所經過的道，這都是很妙的。你不注意研究，你不知道它的妙處；你要注意研究，無論什麼都是妙。最明顯的，拿我們這日用的東西，從什麼地方上來的？來得很妙；又怎麼去？這去處也很妙。譬如，我們要不吃飯呢，這肚子就餓了，這是很妙的。怎麼它就會餓了呢？我們吃了，它又飽了，也是很妙的。乃至於穿衣服喝茶，飲的可口可樂，你說哪一樣不是妙？要不妙；你為什麼要用它？你用了它還不會長久，只是一個短暫的時間，你說這不妙嗎？
說這個誰都懂；但是懂，只是懂個皮毛，那個妙處就不知道了。那麼人為什麼要吃好東西？這也是個妙。為什麼想要穿好衣服？這也是個妙。妙－－這個妙的意思是你不太明白它，也就是包括在癡惑網裡頭。那個癡惑網那裡邊又有妙。你明白了就是妙；不明白了就是不妙。
講起這妙道，那太多了。就好像果逾和果道去三步一拜，這也是個妙。拜一拜就有人想用玻璃珠打他呢！這也是個妙。沒有褲子又來一條褲子，這也是個妙。講起這個妙是很多的。
「此是華光心所悟」：這種的境界，是這一位寶燄華光主海神，他所明白的這種解脫門。
魔軍廣大無央數。一剎那中悉摧滅。
心無傾動難測量。金剛妙髻之方便。
魔軍，前面講過十大魔軍，這每一種魔軍又變成十大魔軍，變成百大魔軍；百大魔軍又變成千大魔軍；千大魔軍又變成萬大魔軍。越變越多，越生越多。魔子魔孫，魔王魔民，不知有多少，所以說「魔軍廣大無央數」：沒有數目那麼多。不只百千萬億，每一個就變成百千萬億，因為這魔的神通也是非常大的。不過他就屬於那個惡的；他要是也是利人那就不錯；他盡害人，所以這魔王是殺者。
「無央數」：雖然那麼多，不是嗎？你看，「一剎那中悉摧滅」。這佛的神通力量，能在這一剎那之中，很短很短的時間「悉摧滅」，都給他降伏了。這個摧滅不一定把他殺了，或者怎麼樣。就是他改變了這種思想，改變他這種行為，一切一切都改變了。變什麼呢？這魔變成護法了；變成護法了，所以這叫「摧滅」了，因為他投降了。
「心不動傾難測量」：心不動傾就是如如不動，了了常明。「心不傾動」就是心不搖動，也就是心得到定了。這一定就難測量了。心不傾動也就是一念不生，這一念不生的時候，鬼神也不知道，鬼神也看不見的。你能一念不動，也就好像海裡頭沒有波浪一樣，風平浪靜－－風沒有了，浪也停止了，好像那海無波似的，所以「難測量」。這個時候是沒有法子測量的。
「金剛妙髻之方便」：這是金剛妙髻主海神，他得到這種的方便法門。
普於十方演妙音。其音法界靡不周。
如是如來三昧境。海潮音神所行處。
「普於十方演妙音」：至這十方演妙音。你們看一看現在這個世界上，所有一切的聲音，這都是法音宣流，變化所做。這都是在這兒說法呢！有的有情說法，有的無情說法；有的有聲說法，有的無聲說法。所以這才說「普於十方演妙音」。這種妙音是「佛以一音演說法，眾生隨類各得解」。這是妙音。
「其音法界靡不周」：這個十方演妙音還沒有到極點，所以說「其音」，他這個音聲，法界靡不周。不單十方，就是盡虛空遍法界也沒有一個地方不是佛演妙音的地方。什麼道理他有這個力量？
「此是如來三昧境」﹕這是如來定力所成就的這種境界。「海潮音神所行處」﹕這種的解脫門，這種的境界，是海潮雷音主海神所行的這種的境界，所修的這種三昧門。佛法的妙音我們不一定能聽到；聽到也不認識。
我再給你們講一講這個 radio（收音機）。你看那個 radio，也沒有人，它就在那兒說話，聲音還很大，那個嗓子很高，你只要把它開大一點就可以了。那還不算，只有人能聽到這個聲音。你看那個 television，那電視；電視不單有聲音，還有個小人出現。這要在三百年以前你若說這個法，將來會有電視出現，電視上有人會在那兒說話，那個人又會在那兒走路，看得清清楚楚的。三百年以前的人會說﹕「啊！你這個人發狂了！哪有這個妙的境界呢？」到現在誰都相信了，小孩子也會看電視了；不單老年人會看，小孩子都會看，小孩子也相信了。你在三百年、五百年以前，你要講這個，人說﹕「啊！這是做夢的，說夢話。」這豈不是演妙音了嗎？世間法就是包括了出世法；出世法也包括了世間法。
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我今天很高興有六個人受沙彌、沙彌尼戒。雖然有一個被火燒哭了，但是也是一時的，不會常常哭的。尤其我今天聽到了果逾講了一句話；這一句話，你們各位或者還會記得。他這一句話，要是在沒有三步一拜以前，他是說不出來的；那麼現在他居然就能說這麼一句。不一定多，這一句的意思就是很妙了，就是演這個諸妙道了。他說的什麼呢？他說﹕「你把頭剃乾淨了，應該把心也剃一剃。You shave your head；you should shave your mind。」是不是這麼說的？「是」。這個不論說多少，他這個意思是很妙的。那麼我恐怕有人還不懂，所以今天晚間我特別介紹一下。有人說﹕「唉！那誰都會說。」那你怎麼不說呢？
今天沒有什麼問題嗎？沒有就等到明天再來講。
問：……。
上人：……，很厲害的，甚至於就要開悟了，你到那把他們的心念都給弄散了。這不是護持他們的一個辦法的。要是幫助他們多拜幾拜，或者你在那兒可以陪著他們拜，那可以的。你陪著他拜十個鐘頭、二十個鐘頭都可以的。好像果回，到那個地方去陪著他們拜。那樣可以的。陪著他們拜是可以的；陪著他們談話這不可以的。他們本來很誠心，已經專一到極點；你一和他談話，他心都不專一了。
翻譯給他們聽聽。你們想一想是不是這個道理？你幫助他們拜，要令他們不浪費時間。每一天的時間非常寶貴的。你們到那兒，把所應該講的話講完就可以了，不要囉囉嗦嗦就好像開會似的。你以前給他們送過好幾次飯，到那兒最多的時間是多久？那你不覺得障礙他們修道嗎？
不是添麻煩，這就障礙人家修道，障礙人家發菩提心。你以為這是談話，這是好的；談話的這一個時間，你知道耽誤了他們多少功德？不錯，可以明天再拜，但是就要拜多；或者一天，或者十天，或者二十天，或者一年，這不一定的。你要不障礙他，那就不管了，那是他們自己的事情。你懂了嗎？以前的都不算了，以後的大家要小心一點。不是說到那個地方去和他們談這個張家長李家短，三隻蛤蟆有六隻眼，不要講這一套。因為你到那兒和他們一講，把他們的妄想又給講出來了。不知道他們又要拜多少天才能把這個心再拜到那麼專一了。他們本來把一切的凡俗的事情都忘了；你到那兒再給他提起來再講，這無形中就是破壞他們修行。
待續 |
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Sutra text from last issue: 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 mind has awakened to.
The paths we go on in our ordinary daily activities are very wonderful. Unless you pay attention and investigate them, you will not realize their wondrous aspects. As soon as you are attentive and look into this, you find that everything whatsoever is wonderful. A very obvious example is that of the items we utilize each day. Where do they come from? Where they come from is very wonderful. Furthermore, how do they go away? Their disappearance is also quite wonderful.
The states which we encounter every day are all wondrous pathways. For instance, if we don’t eat, our stomachs experience hunger. This is very wonderful. How do they get hungry? After we have eaten, they are satiated, which is also wonderful. Even wearing clothes, drinking tea, imbibing Coca Cola—which would you say was not wonderful? If they were not wonderful, why would you want to use them? After you have used them, they don’t remain forever, but only temporarily. Would you deny that is wonderful? You may claim that everyone understands this. They may understand, but only its superficial aspect. The wondrous aspect is unknown to them. Why is it that people want to eat good food? This is a wonder. Why do they like to wear nice clothes? This too is a wonder. Why do people wish to live in nice homes? It is also a wonder. The meaning of wonder is that you don’t quite understand, and it is included in the net of stupidity and delusions. Within the internet of stupidity and delusions is the wonderful. If you understand, then it is wonderful; if you fail to understand, then it isn’t wonderful.
There is just too much to say about the pathways of wonder. For example, Guo Yu and Guo Dao are doing Three Steps One Bow. Wouldn’t you say this, too, is a wonder? In the course of their bowing, sometimes people try to throw marbles to hit them, which is another wonder. One of them didn’t have trousers to wear, and some trousers appeared. This is also a wonder. If we go into the wonders, there are a great many of them. This is what Floral Light’s mind has awakened to. This kind of state is the type of door to liberation which the Ocean-Ruling Spirit named Jewel Blaze of Floral Light has understood.
Sutra:
The expansive and massive armies of demons were beyond reckoning.
In a kshana all of them were overthrown and dispelled.
Minds that never bend or move are difficult to fathom.
Wondrous Vajra Cowl had such skill-in-means.
Commentary:
The armies of demons. Above we discussed the ten armies of demons. Every army of demons changed into ten armies of demons to make a hundred armies of demons. The hundred great armies demons changed into a thousand massive armies of demons. The thousand massive armies of demons changed into tens of thousands of extensive armies of demons. The more changes, the more armies; the more that were created, the more that came to be. One knows not how many sons of demons, grandsons of demons, demon kings, and demon masses there were. The expansive and massive armies of demons were beyond reckoning. They were countless. It wasn’t just hundreds or thousands or millions or billions. Each army changed into hundreds of thousands of millions of billions. That is because the demons’ spiritual prowess was extraordinarily great. Unfortunately they belong to the evil forces; if they benefited beings that would be fine, but they are always harming people. That’s why the demon kings are known as murderers.
Beyond reckoning. Although there were so many, still, in a kshana all of them were overthrown and dispelled. The power of the Buddha’s spiritual penetrations could subdue and tame them in a kshana—an instant, a brief moment of time—so they were all overthrown and dispelled. Overthrowing and dispelling them does not necessarily mean killing them or anything like that. It means that they changed their way of thinking and behaving—they changed in every way. What kind of change did they make? They become Dharma protectors. Thus, saying that they were overthrown and dispelled refers to their surrendering.
Minds that never bend or move are difficult to fathom. Minds that never bend or move are in a state of unmoving Suchness, lucid and forever clear. Minds that never bend or move are unshakable. Such minds have attained samadhi. Once in samadhi they are difficult to fathom. Minds that never bend or move don’t give rise to a single thought. When not a single thought arises, then the ghosts and spirits are unaware; the ghosts and spirits cannot perceive anything. To be able to refrain from moving a single thought is to be like the sea without any waves. When the wind is still, when the breeze is gone, then the waves stop. It’s like the ocean without any waves, and so is difficult to fathom. At that point there’s no way to probe its depths.
Wondrous Vajra Cowl had such skill-in-means. The Ocean-Ruling Spirit Wondrous Vajra Cowl attained this type of expedient Dharma door.
Sutra:
Proclaiming the wonderful sounds universally in ten directions,
Such sounds reach everywhere in the Dharma Realm.
This is the Thus Come One’s state of samadhi,
And the realm of practice of Ocean-Tide Sound Spirit.
Commentary:
Proclaiming the wonderful sounds universally in ten directions. He goes throughout the ten directions to proclaim the wonderful sounds. You can observe right now in this world that all the sounds are various ways of proclaiming and expressing the Dharma. All of them are speaking the Dharma right here. Sometimes sentient beings speak the Dharma. Sometimes insentient entities speak the Dharma. Sometimes sound is used to express the Dharma; sometimes the expressions of Dharma are soundless. That’s the meaning of “proclaiming the wonderful sounds universally in ten directions.” These are wonderful sounds.
Such sounds reach everywhere in the Dharma Realm. The proclamation of the wonderful sounds throughout the ten directions still doesn’t express their ultimate extent. There isn’t anywhere in the Dharma Realm where such sounds do not reach. Not just the ten directions, even to the ends of empty space pervading the Dharma Realm there isn’t any place where the wonderful sounds of the Buddha’s proclamations cannot be heard.
This is the Thus Come One’s state of samadhi. What gives him that strength? This state is accomplished by means of the Thus Come One’s samadhi power. And the realm of practice of Ocean-Tide Sound Spirit. This kind of liberation door and state is the state of the Ocean-Ruling Spirit Ocean-Tide Thunder-Sound. This is the door to samadhi that he cultivates. It’s not for sure that we can hear the wonderful sound of the Buddhadharma, and even if we can, we may not recognize it.
Let me tell you something about the radio. There’s no person in the radio, but the radio can talk, and quite loudly, too. It’s voice is very loud if you turn up the volume. That’s not so spectacular, because you can only hear a voice. Take a look at the television--not only does it have sound, there are also little people who appear. If you told people about this dharma 300 years ago, saying that in the future there would be something called television on which you could clearly see people talking and walking, those people from 300 years in the past would say, “You’ve gone mad! How could such an amazing thing be possible?” Now everyone believes that it’s possible. Now not only adults, but children are into watching television and believe that television exists. If you had mentioned television to people who lived 300 or 500 years in the past, they would have said, “You’re just dreaming, talking dream-talk.” Wouldn’t that be a case of proclaiming wonderful sounds? Worldly dharmas include world-transcending Dharma; world-transcending Dharma also encompasses worldly dharmas.
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I’m very happy today that six people have received the Shramanera/Shramanerika (novice monk/nun) precepts. Although one of them was crying because he got burned by the fire, it’s only temporary--he won’t always be crying. Today I heard Guo Yu say a sentence that he would not have been able to say before he did “Three Steps One Bow.” You might remember what he said. Now he’s actually spoken this one sentence—no more than that—and its meaning is very wonderful. It expresses the wonderful Way. What did he say? He said, “You shave your head; you should shave your mind.” Isn’t that what he said? Yes. However much he said, his meaning is really wonderful. I thought people might not have understood, so I made a point of mentioning this tonight. Someone says, “Oh, anyone could say that.” Well, how come you didn’t say it? Are there any questions today? If not, we’ll continue tomorrow.
Q: (inaudible)
A: That’s really terrible. They might even have been on the verge of enlightenment, but when you went there they got all distracted. That’s not the way to support them in their practice. If you helped them to bow a few more times or bowed along with them, that would be fine. You could bow with them for ten hours or twenty hours, and that would be fine. For example, Guo Hui went to bow with them. That is okay; chatting with them is not. Originally they were very sincere and extremely concentrated, but as soon as you talked with them, their minds were no longer concentrated.
Translate for them to hear. Do you agree with this principle? You should help them to bow so they won’t be wasting the time. Every day, the time is extremely precious. When you went to talk with them, you should have said what you needed to say and no more. You shouldn’t made it into such a big thing, as if you were holding a meeting. You delivered meals to them many times in the past. What was the longest time you were there? Didn’t you feel you were obstructing them from cultivating the Way then?
It‘s not just causing trouble, it’s obstructing others from cultivating the Way, hindering them from bringing forth the Bodhi mind. You thought chatting with them was a good thing. In talking with them for a while, do you know how much merit and virtue you caused them to lose? Yes, they can still bow tomorrow, but they’ll have to bow more than usual. It may take them one day, ten days, twenty days, or a year--it’s not for sure. If you hadn’t obstructed them, then it would be their own business and wouldn’t concern you. Do you understand now? What happened before doesn’t matter now. In the future everyone should be more careful. You shouldn’t be going there to engage them in gossip or frivolous talk. Stay away from that kind of talk. When you say such things to them, they immediately start having false thoughts and it’s not known how many days they’ll have to bow before they can regain their concentration. Basically they had forgotten about all worldly affairs, but when you go there and remind them, you are imperceptibly destroying their cultivation.
To be continued |
