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好像高旻寺那個廟和尚——來果老和尚。來果老和尚很有修行，很有定力，也是個開悟的人，但是他還願意要作什麼呢？他等來生要作轉輪聖王管理天下，叫天下人都吃齋，守五戒行十善。於是乎他在高旻寺就叫所有的和尚都跟著他發願給他做兒子，說願意他作轉輪聖王。這個人給他作第一個兒子；那個人又發願說那第一個兒子有了，我願意作第二個兒子：那個發願又說，喔！我可以作第三個；那個說我作第四個。因為轉輪聖王有一千個兒子，那麼就有一千多個和尚來報名給他作一千個兒子。他發願要作轉輪聖王，這就有很多和尚就都給他發願。還有，有人發願給作太太的：有人發願給他作……，喔！總而言之，所有一切一切都有人給他發願，來幫著他做這個事情。
這就不對了：這完全錯了。為什麼呢？你一個出家人發願，不應該發願作轉輪聖王。作轉輪聖王是你自己修的福德，到時候你去作轉輪聖王；那是將來，不是在你希望中所得到的。不可以發這種願；這種願就是不正當的，但是很多和尚都被他影響，都要跟著他發願，發願作他的什麼，作他的什麼，作他的眷屬。你看，他這麼樣子不叫人發願行菩薩道，不叫人發願怎麼樣成佛；他要人發願作他的眷屬！但是一般人都是很信仰他的。
在中國的和尚，除了虛老以外哪一個也不敢輕看他，也不敢說他不對了，就有我這麼一個不自量的人來批評他，批評他這個願是不對的。這就是發願求將來的果報——作轉輪聖王。轉輪聖王那是很有權力的，管一四天下；一四天下都歸他管。他有七種的寶貝；我現在不要講那一些個。總之將來的果報是權力很大的，所有這一四天下每一個國家都要聽他招呼，聽他管理。他是世界的統領者，沒有一個人敢違背他。
既不求利養名聞。又不貪欲樂果報。惟為生死。為菩提。如是發心。名之為正。
什麼叫正呢？「既不求利養名聞」：也不貪一個好名譽，也不想要把自己的聲名弄得大大的，也不希望人家來供養自己。「又不貪欲樂果報」：也不貪什麼欲，也不想怎麼享受。我不能說我是正，但是我告訴你們，我來到美國二十多年沒有到過狄斯耐樂園。你們想一想，你們到美國來差不離的哪一個不到過狄斯耐樂園呢？出家人差不離到了美國都是要參觀參觀狄斯耐樂園。我這一個鄉下人所以沒有參觀過。我也不願意知道那個。
所以說又不貪欲樂，也不貪什麼享受果報。「惟為生死」：就是為了要了生死。「為菩提」：為的一個覺道，要求真正的智慧。「如是發心，名之為正」：這樣發心就是一個正的：你要不是為了生死發菩提心那就是邪。所以大家要認識清楚這一點：不認識清楚這一點，你修來修去都是魔業，做魔王的眷屬。
念念上求佛道。心心下化眾生。聞佛道長遠。不生退怯。觀眾生難度。不生厭倦。如登萬仞之山。必窮其頂。如上九層之塔。必造其顛。如是發心。名之為真。
省庵大師前邊講「邪正」，現在講「真偽」了。「念念上求佛道」：這是說人念玆在玆，心心念念，不想旁的，只想什麼呢？只想上求佛道，要求成佛之道。「心心下化眾生」：成佛要立功；你不能說一點功勞也沒有就成佛了。成佛怎麼樣成呢？就是要立功德。在什麼地方立功德呢？就是教化眾生，令眾生捨邪歸正，捨偽歸真；能令眾生覺悟了你就是在佛教裏立功了。
「聞佛道長遠，不生退怯」：可是成佛也不容易的，佛道很長遠的。釋迦牟尼佛經過三大阿僧衹劫才成佛了。一個阿僧衹劫就是無量數。阿僧衹是梵語，翻譯過來叫「無量數」。三個阿僧衹劫這是三個無量數；不單是三個無量數，而且還是三個大的無量數，所以叫三大阿僧衹劫。那麼這麼長遠的時間，就望洋興嘆，就怕了，說：「唉！這麼長遠的時間，我怎麼能修行呢？」好像我們讀佛經，讀一讀就說：「啊！這一部經這麼長！我得什麼時候能讀完？什麼時候能背得出呢？」這都是退怯心。可是佛道雖然長遠也不生退怯心，還是勇猛精進向前去上求佛道，下化眾生，總是不忘了修道的這種本份。
「觀眾生難度，不生厭倦」：眾生很難度的；你叫他去毛病，他不單不去毛病而且還要增加多一點毛病。你看眾生就是這麼奇怪！你想度他，他就偏偏不受你的度，很不容易度的；很不容易度那你就生出厭倦心，這就不是真心了。要不生厭倦。就像什麼呢？就像「如登萬仞之山」：就像登那個萬丈的山似的。「必窮其頂」：一定要到那山頂上。這個「萬仞」也可以說是一萬里，也可以說是一萬個mile（哩）那麼高，也可以說是萬丈；總言之是最高的山。必窮其頂，一定要到那個山頂上。「如上九層之塔」：上九層的寶塔。「必造其顛」：一定要到那個頂上。「如是發心」：像這樣地發心不中道自畫，不半途而廢，有始有終。「名之為真」：這就叫一個真正發菩提心。
待續
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For example, the abbot of Gaomin Monastery, Elder Master Laiguo, was an excellent cultivator who had achieved a high level of samadhi and was enlightened. However, his wish was to become a wheel- turning sage king in his next life, so that he could rule the world and make everyone be vegetarian, observe the five precepts, and practice the ten good deeds. He told all the monks at Gaomin Monastery to make vows to be his sons when he became a wheel-turning king. This one would be his first son. Another one vowed to be his second son, another his third son, another his fourth son, and so on. A wheel- turning sage king has a thousand sons, and over a thousand monks went to apply to be his thousand sons. And so when he made his vow to be a wheel-turning sage king, many monks also made vows with him. Someone even made a vow to become his wife! And another made a vow... Ah! In general, people made all kinds of vows to accompany him and help him in this matter.
But that was wrong. It was a total mistake. Why? A left-home person should not make vows to become a wheel-turning sage king. Becoming a wheel-turning sage king should happen naturally as a result of the blessings you have cultivated. It does not happen because you wish for it. You should not make a vow like this. Such a vow is improper. Many monks were influenced by Elder Master Laiguo and made vows to become this or that member of his retinue. You see? That's how it was. He didn't encourage people to make vows to practice the Bodhisattva Way and accomplish Buddhahood; instead, he told people to make vows to be his relatives. Unfortunately, many people believed in him.
Of all the monks in China, with the exception of Elder Master Hsu Yun, no one dared to look light of him or criticize him. I alone, not knowing where I stand, have criticized him, saying that his vows were wrong. This is an example of making vows to seek the future reward of becoming a wheel-turning sage king.
Wheel-turning sage kings have a lot of power. They rule over one set of the four continents and have seven treasures. I won't go into these now. Basically he sought a future reward of being very powerful. Every country in the world would be under his rule and have to take orders from him. He would be the world's leader and no one would dare to oppose him.
Text:
When a cultivator seeks neither gain nor fame and covets neither pleasure nor rewards, but wishes only to settle the matters of birth and death and to attain Bodhi, then his resolve is proper.
Commentary:
What is meant by a proper resolve? It is when a cultivator seeks neither gain nor fame, when he does not wish to have a big reputation or to receive offerings from people,
and covets neither pleasure nor rewards. He does not crave entertainment or comfort. I cannot say that I am proper, but I can tell you that I have never been to Disneyland in the twenty-some years that I've been in the United States. Think it over. Which of you did not visit Disneyland when you came to the United States? Even Buddhist monks and nuns who come to the United States make a point of visiting Disneyland. Being a country bumpkin, I never got to go. Actually I don't want to know about it either. Such a person craves neither amusements nor comforts nor rewards,
but wishes only to settle the matters of birth and death and to attain Bodhi, to achieve genuine wisdom.
Then his resolve is proper. This is an example of a proper resolve. If you have not made the Bodhi resolve to end birth and death, then your resolve is deviant. Everyone should be clear on this; otherwise, no matter how much you cultivate, it is only demonic karma and you end up in the retinue of the demon king.
Text:
If, in moment after moment, he seeks the path of the Buddhas above, and, in thought after thought, transforms living beings below; if he hears that the road to Buddhahood is long and far, yet does not retreat in fear; if he observes that beings are hard to transform, yet does not become weary; if he proceeds as though climbing a ten-thousand-foot mountain, determined to reach the summit, or as though ascending a nine-story stupa, fixed upon advancing to the top, then his resolve is true.
Commentary:
Prior to this, Great Master Xing'an discussed deviant and proper resolves. Now he discusses resolves that are true and false.
If, in moment after moment, he thinks of nothing else, but only
seeks the path of the Buddhas above, wanting only to attain Buddhahood,
and, in thought after thought, transforms living beings below. In order to achieve Buddhahood, one must do meritorious deeds. You cannot realize Buddhahood without having done any meritorious deeds. How can one establish merit and virtue? By teaching and transforming living beings. You teach them to give up the deviant and return to the proper, to renounce the false and recover the true. When you bring living beings to enlightenment, you are creating merit in Buddhism.
If he hears that the road to Buddhahood is long and far, yet does not retreat in fear. Realizing Buddhahood is no easy task. The path to Buddhahood is long and far. Shakyamuni Buddha achieved Buddhahood only after three great
asamkhyeyas of eons. One asamkhyeya is already an uncountable number.
Asamkhyeya is a Sanskrit term meaning "uncountable number." Three great asamkhyeyas of eons means three uncountable numbers, and not only that, but three great uncountable numbers of eons! Thinking about such an interminable length of time, one might sigh in despair and become afraid and think, "This is too long a time. How can I make it in my cultivation?" It's like when we read a Sutra for awhile and think, "This Sutra is so long. When will I ever finish reading it? When will I be able to memorize it all?" These are examples of retreating in fear.
Despite the great length of the road to Buddhahood, this cultivator does not retreat. Instead, he advances with courageous vigor, seeking Buddhahood above and transforming beings below. He never forgets his main purpose, which is to cultivate the Way.
If he observes that beings are hard to transform, yet does not become weary. Living beings are hard to teach. You may tell them to get rid of their bad habits; instead they acquire more bad habits. Living beings are just that peculiar. You want to teach and convert them, but they are intent on not being converted by you. It's really hard to cross them over. However, if in view of the difficulty, you grow weary of trying, then your resolve is not a true one.
If, instead of growing weary,
he proceeds as though climbing a ten-thousand-foot mountain, determined to reach the summit. You could say the mountain is ten thousand feet or ten thousand miles high; in general, it is a very high mountain, and one is set on reaching the summit.
Or if one proceeds as though ascending a nine-story jeweled
stupa, fixed upon advancing to the top, then his resolve is true. When one makes such a resolve and does not quit halfway, but finishes what one starts, then one has made a true, genuine resolve for bodhi.
To be continued
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