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講到這兒我又想起來了，以前這三個比丘、兩個比丘尼到台灣受戒去，以後四個比丘到台灣去受戒，乃至於在這個金山寺受戒的比丘、比丘尼都發過願，每一個人都發過願，可是現在你們新出家的沙彌、沙彌尼，都沒有發願。我也不知道你們將來願意做鬼啊？是願意做畜生？願意墮地獄？或願意幹什麼？你們也沒有對我說發願要下地獄，也沒有對我說發願願意做個貓，也沒有對我說發願要做個狗。因為你們美國人奇奇怪怪的，多得很。有的發願要做一個小鳥；有的發願要做一個老鼠，好去偷東西吃。究竟你們發願是願意做貓做狗，是做老鼠，都要先告訴我。
說這種願我們都不願意發，我們願意發願做祖師，做菩薩，倣佛，成佛。那也不錯，也很好的，但是要先發願；我們金山寺出家的比丘、比丘尼或者優婆塞、優婆夷，都要發願，然後依照你這個願力去做去，這才可以。所以等一等你們或者哪一天趕快要發願，每一個人寫一個願文。你會寫字的，就自己寫；不會寫字的，叫旁人幫著寫。這是我們金山寺的金科玉律，一定要發願；不發願，你趕快就還俗去，不留的。因為你沒有願，就好像你想過河沒有船似的；沒有船，你一定會被這個水淹死。我不要我的徒弟掉到海裏淹死，所以一定要發個願，不論你這個願大小，你就發一粒微塵那麼大的願，這也是有一粒微塵那個船，就不會掉到苦海裡。尤其現在這不講「無量苦」嗎？你有願了，就把這無量苦滅了。「滅彼群迷無量苦」，你就要發這個願。你這個願要發到石頭上，不要發到灰堆上，不要發到沙灘上，軟軟的一點基礎也沒有；要有頂天立地，好像石頭那麼堅固的願力，那才算。「我，你叫我死可以；你叫我不學佛法不可以。」要有這樣的堅固的願。「你叫我死可以，你叫我吃肉不可以，我恁可死我都不吃肉的。」
說是或者有一個人，看你沒有度人的真心，他來試驗你，說：「我想要受你的度，但是我不知道你對我有沒有真心來度我。怎麼能顯出你的這個真心呢？你是吃齋的，假如你現在吃一塊肉，我就信佛了；我認為你對我有一點真心。」那你不妨吃一塊肉。這是我告訴你，這絕對不是開齋的。因為你想度人，把這個人攝過來，你吃一塊肉，將來受一點苦，那麼他能發菩提心，這是對的。
每一年十二月初八，佛開悟的那一天我們要發願，要發菩提心；發願將來一定把釋迦牟尼佛追上他，我們也快一點成佛；追不上他，我們始終不停止下來，我們一定要在後面趕到釋迦牟尼佛那個佛的果位上去。這叫追，不讓於師。我們本師釋迦牟尼佛已經成佛了，我們還在後邊等什麼？我們應該把我們的師父追過去，最低限度也要趕上他。好了，不要說狂話了。
大雄善巧難測量，凡有所作無空過，必使眾生諸苦滅，栴檀林神能悟此。
大雄也就是佛；佛可以成一個大英雄、大丈夫、大導師。這都是佛才可以當之無愧；我們一般的眾生自命為英雄，自命為丈夫，自命為導師，其實都是不夠資格的，唯有佛才可以當得這個名稱。怎麼叫大英雄？並不是「拔劍而起，挺身而鬥；好勇鬥狠，以力服人」的這一類人叫大英雄。什麼叫大英雄呢？大英雄是能修人所不能修的行門；忍人所不能忍的這個橫逆；受人所不能受的這種苦。什麼叫修人所不能修的行門呢？好像釋迦牟尼佛，三祇修福慧，百劫種相好，經過這樣長的時間，只有精進沒有懈怠，所以這叫修人所不能修的行門；忍人所不能忍的橫逆。一般人所不能忍的佛都能忍了。好像歌利王割截身體，這是一般人所不能忍的，那麼佛能忍；不但能忍而且又發願，就是等我成佛的時候，我要先度你成佛。為什麼呢？你是我真正的一個善知識；你是我真正的一個幫助者；你是我真正的一個擁護者；你這樣關心我、成就我，令我菩提心增長，道果成熟，所以我一定要先度你。你看把他肉割去了，四肢給割斷了，他還發這個願來救度他。這是不是能忍人所不能忍的橫逆？橫就是橫不講理；逆就是不順。
受人所不能受的苦，我們現在不知道懺悔，一天吃一餐以為就有了修行了，以為這就是天上天下唯你獨尊了。你看看我們本師釋迦牟尼佛，在雪山那樣的冷。為什麼知道他冷呢？它叫雪山，雪很多的。夏天那個雪都不能溶解，那麼樣地冷。他一天只吃一麻一麥，比較我們這個又喝牛奶，又吃麥片，又吃牛油，又吃麵包，又有那麼清香的白米飯；黃薑帶子芽，願意吃辣椒也有，願意吃胡椒也有，願意吃醬油又有，願意吃鹹鹽也有。佛在雪山，這些個配料的東西，相信都沒有。為什麼呢？就因為佛不像我們這麼樣子沒出息；不像我們這麼樣子，天天在這個腦裏邊想一想今天吃什麼呢？今天這個lunch（午飯）有沒有豆腐？有沒有mushroom（洋菇）？打這種妄想。這兒打佛七，念念佛就跑到廚房去。這個心跑到廚房要takealook（看看）今天這個午飯怎麼樣？這不是打佛七，這叫打食七。所以昨天我在電話上問這個果逾，我說怎麼樣啊？你這個鬼還跟不跟著你了？他說外邊的鬼沒有了，肚子裏頭有一個鬼；餓鬼在肚子裏頭，很不守規矩的，打食七。可是我們要想一想，我們的本師釋迦牟尼佛當初受的那種苦，這叫受人所不能受的苦，這才是真正的一個大丈夫、大英雄、大豪傑、天人的大導師，值得做我們的師父。
我們有這樣一個大英雄的師父，我們切記也要做一個大英雄的徒弟，不要做一個草包徒弟；不要做一個棉花包徒弟，要給釋迦牟尼佛爭一口氣，說是我師父當初那樣的苦都能受，我為什麼就不能受？我為什麼就這樣子願意做一個酒囊飯袋，穿衣服的架子。要問問自己，這樣子我們作大英雄的弟子也無愧於心。說是「大雄善巧難測量」：善巧就是善巧方便；善巧方便也就是觀機逗教，因人說法，應病予藥，教化眾生；難測量就是佛所用方便法門，和我們眾生所用的有天壤的不同。我們眾生也是用這個方便法門，就沒有人接受我們的教化；佛也是用這個方便法門，眾生就接受教化。什麼道理？這不是單單就是法的問題，這也要有緣的問題。因為佛結眾生緣，所以眾生都願意接受佛的教化；我們沒有結眾生緣，所以眾生就不歡喜聽我們的教化。那麼由這一點看來，我們要結眾生緣。又者，佛三祇修福慧，百劫種相好，他的功德圓滿了，以德感人，不是以力來服人。以壓迫力去服人，人不佩服的；以道德來感化人，人才能由心裏邊佩服他。在儒教也有這個說法：
「以力服人者，非心服也，力不贍也；以德服人者，中心悅而誠服也。」
由這一點看來我們也要修福修慧。利益人就是修福；利益自己就是修慧。你對人有益處就要幫助人；對自己有益處就要幫助自己。幫助自己就要用般若來幫助自己；幫助人就要用慈悲喜捨，菩薩的四無量心幫助人。難測量，究竟用哪一種方便法門正對機呢？這佛才知道。我們眾生往往以為對的，它變成不對的；以為不對，它又是對的，所以難測量，不容易明白。
待續 |
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This reminds me of the first group of three Bhikshus and two Bhikshunis who went to Taiwan to receive the precepts. Later on, a group of four Bhikshus went to Taiwan for ordination. Afterward, there were Bhikshus and Bhikshunis who were ordained right here at Gold Mountain Monastery. All of them have made vows. However, none of the Shramaneras and Shramanerikas who have recently left home have made vows. I don't know whether you wish to become ghosts or animals, fall into the hells or what. You have not told me that you have made a vow to fall into the hells, or to become a cat or dog. The reason I say this is because many Americans are quite strange. Sometimes they will make a vow to become a bird. Or they might vow to become a mouse that steals food. Now, whether you want to make a vow to become a cat or a dog or a mouse, you should let me know first.
"We don't want to make such vows," you might say. "We want to vow to become Patriarchs, Bodhisattvas, and Buddhas." That's very good, but you must first proclaim those vows. The Bhikshus, Bhikshunis, Upasakas, and Upasikas at Gold Mountain Monastery should all make vows. After making vows, you should practice in accord with those vows. Therefore, in a few days you should make vows—do not delay. Each of you should submit your vows in writing. If you don't know how to write, ask someone to write them for you. This is the golden rule at Gold Mountain Monastery. If you don't make any vows, then you should quickly return to lay life. You're prohibited from staying here. Why? The absence of vows is similar to not having a boat when you want to cross the river. Without a boat, you will certainly drown. Since I don't wish to see my disciples drown, I'm telling you make your vows now. It doesn't matter how great or small your vows are. If your vow is as small as a particle of dust, you still have a dust-particle-sized boat and you won't fall into the sea of suffering, especially the sea of immeasurable suffering as discussed in the Sutra. If you make vows, you can "extinguish the immeasurable suffering of the confused multitudes." Your vows should be made in stone, not in a pile of ashes or sand. They shouldn't be soft and weak, with no foundation. Your vows should be based on solid ground and reach up to the sky, as firm and hard as rock. Only then do they count. "If you want me to die, fine; but if you want me to give up studying the Buddhadharma, I won't." Your vows should be that strong. "If you want me to die, fine; but if you want me to eat meat, I won't. I'll die before I eat a bite of meat."
Suppose someone tests you to see how sincerely you want to convert him. He says, "I want to be converted by you, but I don't know how sincere you are. How can you prove your sincerity? Well, you're a vegetarian, so if you eat a piece of meat, then I'll believe in Buddhism. That way I'll know that you're sincere." In that case, you can eat a piece of meat. Since your intent was to convert someone and draw him in, you won't be considered to have broken your vegetarian diet. By eating meat, you will have to suffer a little in the future, but you will have influenced someone to bring forth the Bodhi resolve—that's the right thing to do. I'd better stop talking. If I say any more, I will speak even more incorrectly.
Every year, on the eighth day of the twelfth lunar month, the day of the Buddha's Enlightenment, we should all make vows. We should bring forth the Bodhi resolve to catch up to Shakyamuni Buddha and quickly realize Buddhahood ourselves. Before we catch up, we cannot stop. We must keep on chasing after him until we reach the fruition of Buddhahood. We can't yield to our teacher. Our Original Teacher, Shakyamuni Buddha, has already become a Buddha. What are we waiting for, lingering in the back? We ought to get ahead of our teacher. At the very least, we should catch up to him. I'd better quit this crazy talk.
Sutra:
The Great Hero's skillful expedients are hard to fathom.
Nothing that he does is ever in vain.
He is determined to rid living beings of all suffering.
The Spirit Chandana Forest has awakened to this.
Commentary:
The Great Hero's skillful expedients are hard to fathom. The Buddha is a great hero, a great man, and a great teacher. He is worthy of all these titles. We living beings call ourselves heroes, great men, and teachers, but we fall short in our qualifications. The Buddha alone is deserving of these characterizations. What is meant by Great Hero? It does not refer to one who draws his sword and is ready to fight. Great heroes are not those who are aggressive and belligerent, who get others to obey orders by force. Great heroes are those who can cultivate practices that others cannot cultivate, endure adversities that others cannot endure, undergo suffering that others cannot undergo. Shakyamuni Buddha is an example of one who cultivated practices that others cannot cultivate. He cultivated blessings and wisdom for three asamkhyeyas of eons and created the causes for the special marks and characteristics for a hundred kalpas.
During that incredibly long period of time, he was consistently vigorous and never lax. Thus, he cultivated what others could not. The Buddha also endured adversities that others would find unbearable. For instance, having his limbs severed by King Kali—most people would not have been able to endure that, but the Buddha did. Not only did he bear it, he vowed, "When I become a Buddha, you will be the first one I take across to Buddhahood. Why? Because you are a genuine good advisor of mine. You are a true helper and protector. Out of concern for me, you have helped me succeed and develop my resolve for Bodhi and reach the fruition of the Way. Therefore, I am determined to save you first." Take a look. King Kali sliced off his flesh and his four limbs, yet he still vowed to save the King. Isn't that a prime example of enduring adversities that others cannot endure?
He also underwent suffering that others cannot undergo. We of the present time are quite shameless. We eat one meal a day and think we have some skill in cultivation. We think, "In the heavens and on earth, I alone am honored." Observe how Shakyamuni Buddha had endured the cold of the Snow Mountains. How do we know it was cold? By the name, Snow Mountains. There was so much snow on those mountains that it didn't melt even during summertime. Even though it was intensely cold, the Buddha ate only one sesame seed and one grain of wheat each day. We, in comparison, drink milk and eat oatmeal, butter, bread, delicious white rice, ginger shoots. If we want seasonings such as chili, pepper, soy sauce, or salt, they are all available. When the Buddha was in the Snow Mountains, I doubt he had any of these seasonings. Why? Because the Buddha wasn't useless like us. He wasn't constantly wondering, "What are we going to have for lunch today? Will there be tofu? How about mushrooms?" and other false thoughts as these. As we attend the Buddha recitation session, our thoughts take us right into the kitchen. Our minds wander into the kitchen to take a look at what's for lunch. It's not a Buddha recitation session we're holding, it's a food session!
Yesterday I asked Guo Yu over the phone, "What's up? Is the ghost still following you?" He said, "The ghost outside is gone, but there's a ghost in my belly, a hungry ghost that's quite unruly." That's the food session for you. We ought to reflect on the kind of suffering our teacher, Shakyamuni Buddha, went through— suffering that most people cannot take. He was truly a great hero, an outstanding human being and a great teacher of gods and humans. He is truly worthy of being our teacher. With such a great hero for a teacher, we should certainly be disciples who are great heroes, not disciples who are as ignorant as airheads. We should put forth some effort for the sake of Shakyamuni Buddha, thinking, "Our teacher went through such bitter hardship during his time; why shouldn't I be able to endure that kind of suffering? Why am I so willing to be a wine-bag, a rice-sack, and a clothes-hanger?" That's what we ought to ask ourselves. That way, as disciples of a great hero, we won't have anything to feel ashamed about.
"The Great Hero's skillful expedients are hard to fathom." Skillful, expedient methods are used to teach and transform living beings in a way that the teaching is adapted to the needs of the situation and the Dharma is taught on an individual basis, just as medicine is prescribed according to the patient's illness. "Hard to fathom" indicates that the expedient methods employed by the Buddha are intrinsically different from the methods used by living beings. When we try to use expedient methods, people aren't very receptive. When the Buddha uses those same expedient methods, living beings are receptive to his teaching. What's the principle here? It's not simply a matter of dharma, it's also a matter of affinity. Since the Buddha has established affinities with living beings, they are receptive to his teaching. We, however, have not created such affinities, so living beings take no delight in listening to our exhortations. Therefore, we need to create affinities with living beings. What is more, the Buddha cultivated blessings and wisdom for three asamkhyeyas of eons, and created the causes for the special marks and characteristics for a hundred kalpas. With his merit and virtue perfected, he is able to influence others through his virtue instead of forcing them to submit. When people are oppressed by power, they may submit, but unwillingly. However, when people are influenced by virtue, they truly submit with their hearts. Confucianism also teaches this, saying:
When people are made to submit by force,
They do so not because they wish to,
But because their strength is insufficient.
When people are made to submit by virtue,
They do so willingly and with heartfelt sincerity.
Therefore, we ought to cultivate blessings and wisdom. By doing our best to benefit others, we cultivate blessings. We benefit ourselves when we cultivate wisdom. To be of benefit to others, we have to help them out. To be of benefit to ourselves, we should help ourselves. To help ourselves takes Prajna. Helping others requires that we have the four infinite mental qualities of kindness, compassion, joy, and giving.
"Hard to fathom": Ultimately, what kind of expedient method should we use? Which one is most suitable for the occasion? Only the Buddha knows. We living beings often think a certain method is right, but it turns out to be wrong. We think another method is wrong, but it is actually right. Therefore the line says that the Buddha's expedient means are hard to fathom, difficult to understand.
To be continued |
