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歷劫勤修無懈倦，不染世法入虛空，
種種方便化群生，悟此法門名寶髻。
「歷劫」，就是從無量劫到現在，不知道經過多少個大劫了，所以叫歷劫。「勤修無懈倦」，無始劫以來到現在，佛都是「勤修無懈倦」；勤就是不懶惰，時時刻刻都精進，不但精進而且還要勇猛精進，時時刻刻都不懶惰，就是一秒鐘也不把它空白放過去。每一秒鐘都比黃金的價值都貴重，所以才勤修。這勤修好像我們打禪七、打佛七，我們打佛七從早晨四點鐘開始，這一天沒有休息的時間，來念佛，用功修行，到晚間十點鐘才休息，這都叫勤修，「勤修戒定慧，息滅貪瞋癡」。「無懈倦」，就是在這用功的期間，一點都不懈怠、不懶惰，打念佛七是這樣子，打禪七更精進了，從早晨兩點三刻鐘開始，到晚間十二點鐘休息，每一天只睡兩個多鐘頭的覺，這都叫勤修。我們這個勤修有時間性的，打佛七是一個禮拜，打禪七是兩個禮拜；佛不像我們這樣子懶惰了，佛是沒有定期的，天天都是這樣精進，月月都是這樣精進，年年都是這樣精進，也就是時時刻刻都精進，不懈怠，不懈怠就是不染世法了。世間法是什麼呢？就是名聞利養，財色名食睡，這都是世間法。世間人所願意的，就是歡喜吃好的東西，吃一樣還不夠，要吃很多種的東西，越吃得好，越想要吃，往好了吃，這吃是世法。穿也是世法，願意穿好的衣服，越漂亮，越想穿得更漂亮，所以這都叫世法，世間的法。要住一個好房子，這也是世間法；要睡多一點覺，都是世間法。因為你染於世間法，出世法就不成就了。你世間法這邊重，出世法那邊就輕了；你出世法那邊你把它看重了，世間法就會對它看輕了，會看得不要緊了。佛只知道修出世法，所以「不染世法如虛空」，好像虛空似的那麼清淨，沒有染污。「種種方便化群生」：佛因為勤修無上的道，不染世間法猶如虛空，所以那麼樣清淨，成就佛道。他再用種種的方便，不是一種的方便，用多種的方便來化群生。為什麼要用多種的方便？因為眾生的種類也太多了，所以用種種的方便法門來教化一切的眾生。「悟此法門名寶髻」：了悟這一個解脫門的這個主山神，就叫離塵寶髻主山神，他所明白的這種境界。
眾生盲暗入險道，佛哀憫彼舒光照，
普使世間從睡覺，威光悟此心生喜。
「眾生」：就是所說的我們人和一切的有血有氣的，都叫眾生。「眾生盲暗」，什麼叫盲？沒有眼睛的人叫盲。什麼叫暗？看不見光明的就是暗。這就是說眾生太愚癡了，都想找一個好的道路來走，可是就因為沒有眼睛，一走就走到這個危險的道路上去了。這個危險的道，或者有坑，或者有水，或者有豺狼，或者有虎豹，或者有羅剎鬼，或者有魑魅魍魎，都在這個危險的道上等著你；也就是這個世間一切眾生，本想找一個好的方法來修行，就因為自己太愚癡了，好的方法、好的道，不認識，一走就走到旁門外道裏邊去，誤入歧途了。雖然誤入歧途，自己還不知道，還以為自己所走的道路是對的，乃至於到死的時候，入了地獄，還不知道這是險惡的道路，所以這是很危險的。「佛哀憫彼」：佛看見眾生這樣可憐，以是為非，以非為是，以黑作白，以白作黑，認賊作子，這樣子的顛倒，佛非常憐憫這一種的眾生。「舒光照」：所以就放光照耀這一類的眾生，令眾生開大智慧，見佛的光明。「普使世間從睡覺」：普使這世間一切的眾生，都從這個睡夢中而覺悟，而明白。「威光悟此心生喜」：這是這個威光普照十方主山神，他明白這種的解脫門，悟這種的道理，所以就生大歡喜。
昔在諸有廣修行，供養剎塵無數佛，
令眾生見發大願，此地大力能明入。
佛在以前沒有成佛的時候，也和我們眾生是一樣的，他在諸有之中－－三界二十五有的裏邊來廣修行，他發廣大的心來修行。怎麼樣修行呢？
「供養剎塵無數佛」：剎塵就是微塵剎土那麼多的佛。為什麼他要供養佛呢？因為佛是世出世的最有道德的人，最有修行的人，最有智慧的人；佛是兩足尊、圓滿覺，福也足了，慧也足了，他證得圓滿大覺的果位，所以要供養佛。說我供養佛，我供養供養眾生可不可以呢？可以的，你養一個狗，給牠吃的東西拿，也是供養，你養一個馬，那也是供養，養一個豬，那也是供養，可是供養沒有功德；你只給牠活命，牠不能增加你的福報。所以在《四十二章經》上說，你供養一百個惡人，莫如供養一個善人；一百個惡人你供養他，不如供養一個善人那麼功德大。你供養一千個善人，不如供養一個受五戒的人；你供養一千個善人，做善事的人，沒有供養一個受持五戒的優婆塞、優婆夷這個功德大。你供養一萬個受五戒的優婆塞優婆夷，不如供養一個比丘，就是出家人，或者比丘尼這個功德大；你供養一百萬個比丘比丘尼，不如供養一個證初果的阿羅漢，比你供養一百萬個比丘比丘尼那個功德大。所以一般的在家人要供養千僧齋，供一千個和尚裏頭一定有一個阿羅漢；打千僧齋，因為這一千個和尚太多了，你認不清楚，所以這個阿羅漢就可以混進來在這一千個比丘比丘尼裏頭，因為你認不清楚一千個。你供養一千萬初果的聖人，不如供養一個二果的聖人，初果須陀含，二果斯陀含，三果阿那含，四果阿羅漢；你供養一萬萬個二果的聖人，不如供養一個三果的聖人；你供養百萬萬那麼多的三果的聖人，不如供養一個四果的阿羅漢。你供養這個聖人，都有這麼多的分別。你供養這麼無量無邊四果的聖人，不如供養一個無修無證者；無修無證者就是佛，也不需要修，也不需要證了，所作已辦，不受後有了，這個三覺圓、萬德具了，所以供養要供養佛。釋迦牟尼佛在因地的時候修行，也就供養佛；供不是供養一個佛，供養剎塵那麼多佛，因為供養那麼多的佛，他就增長無量無邊的善根和相好，所以「令眾生見發大願」，令一切眾生見到佛了，就都要發大願了。
所以我們金山寺出家的，做沙彌的時候，都要發大願，然後好成大果；你不發大願，不會證果的。所以我們金山寺的出家人，都要做一個最低限度證到四果阿羅漢，那才可以，才不辜負這十方善信來供養我們，所以都要發大願「此地大力能明入」，這種法門，這種境界，這種的解脫門，這是那個大力的，光照十方的這一位主山神，他能明白而悟入的。
見諸眾生流轉苦，一切業障恆纏覆，
以智慧光悉滅除，此普勝神之解脫。
「見諸眾生流轉苦」：這是說佛看見一切眾生，在六道輪迴裏頭轉來轉去，沒有一個了的時候，很可悲痛。為什麼流轉生死呢？就因為有一切的業障恆纏覆。這種業障是由起惑，就造業來受報，有這種業障就不能修道。「恆纏覆」：恆就是恆遠，常常的被這個業障所纏覆著，所遮蓋著。
佛「以智慧光悉滅除」：佛用智慧破眾生的無明，破眾生的愚癡暗障，把愚癡暗障都除滅了。「此普勝神之解脫」：這是這個普勝主山神，他所明瞭的這種解脫門。
待續
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Sutra:
Cultivating diligently through successive eons without growing lax,
Unstained by worldly dharmas, like empty space,
He used various skillful means to transform the flocks of beings.
The one named Jeweled Topknot enlightened to this Dharma door.
Commentary:
Cultivating diligently from beginningless time until now,
through an unknown number of
successive great eons, without growing lax, the Buddha was never lazy. He was courageously vigorous, never casually letting even a second pass in vain. He cherished every second as if it were worth more than gold.
Our Chan sessions and Buddha recitation sessions are examples of diligent cultivation. During the Buddha recitation sessions, we rise at four in the morning and recite the Buddha's name, putting effort in cultivation all day long and not resting until ten o'clock at night. This is diligent cultivation. We diligently cultivate precepts, samadhi, and wisdom, and put to rest greed, anger, and stupidity and in our cultivation we do not grow lax or lazy. We cultivate that way during Buddha recitation sessions. During Chan sessions, we are even more vigorous, starting at 2:45 in the morning and retiring at midnight. We sleep only two hours or so each night. That's another case of diligent cultivation. But we cultivate this way only for a limited time. Our Buddha recitation sessions are one week long, and our Chan sessions are two weeks long. The Buddha isn't as lazy as we are. He doesn't have any fixed sessions. He is diligent day after day, month after month, year after year. In general, he is diligent at all times.
Since he never slacks off, he is unstained by worldly dharmas, such as reputation, profit, wealth, beauty, fame, food, and sleep. These are things that worldly people like. They like to eat good food. One kind is not enough; they demand a variety of dishes. And the better the food, the more their appetite grows. Thus, food is a worldly dharma, as is clothing. People enjoy wearing fine clothes. The more well-dressed they are, the more they want to acquire even finer apparel. Wanting a fine house is also a worldly dharma. So is wanting to sleep longer hours. When one is defiled by worldly dharmas, one cannot achieve transcendental Dharma. When worldly dharmas prevail, transcendental Dharma seems insignificant. When transcendental Dharma takes precedence, worldly dharmas fade into the background.
The Buddha concentrated only on transcendental Dharmas. so he was unstained by worldly dharmas,
like empty space. He was like clean and unpolluted air. Having cultivated the Unsurpassed Way and achieved Buddhahood,
he used various skillful means, not just one,
to transform the flocks of beings. He had to use many different expedient means to teach and transform the many different kinds of living beings.
The one named Jeweled Topknot enlightened to this Dharma door. The mountain-ruling spirit who awakened to this Dharma door was called Immaculate Jeweled Topknot. This is the kind of state he understood.
Sutra:
Living beings, blind and in the dark, enter dangerous paths.
Out of pity, the Buddha releases light to illumine them,
Universally causing all in the world to awaken from slumber.
Upon realizing this, Awesome Light was jubilant.
Commentary:
Living beings refers to people and all other beings endowed with blood and breath.
Blind refers to the lack of eyesight,
and in the dark means not being
able to see the light. Living beings are extremely foolish.
They wish to walk a good path, but because they have no
eyes, they enter dangerous paths—paths filled with pits, puddles, jackals, wolves, tigers, leopards, rakshasa ghosts, or other ghosts and spirits.
Living beings in the world start out wanting to find a good method of practice, but in their foolishness they fail to recognize a good path and instead walk straight into deviant cults and heterodox sects. They go a stray without even realizing it; they think they are on the right path. Even when they fall into the hells after death, they still don't realize they are in a dangerous and evil path. This is very dangerous.
Out of pity for living beings who mistake right for wrong and wrong for right, who confuse black with white and white with black, who are so upside down that they mistake a thief for their son,
the Buddha re- leases light to illumine them, / Universally causing all in the world to bring forth great wisdom,
awaken from slumber, and attain enlightenment.
Upon realizing this, Awesome Light was jubilant. The Mountain- Ruling Spirit named Light Shining through the Ten Directions, also known as Universally Shining Awesome Light, understood this liberation door and had insight into this principle, and this made him tremendously happy.
Sutra:
He cultivated extensively in all existences,
Making offerings to Buddhas as countless as dust motes in lands.
Upon seeing him, living beings bring forth great vows.
Great Strength understood and entered this ground.
Commentary:
Before the Buddha achieved Buddhahood, he was the same as all of us living beings. But
he brought forth a great resolve and
cultivated extensively in all existences, within the Three Realms and Twenty- five Planes of Existence. How did he cultivate? By
making offerings to Buddhas as countless as dust motes in lands. Why did he make offerings to Buddhas? Because Buddhas are the most virtuous, most cultivated, and most wise people both in and beyond the world. Buddhas are Doubly Complete Honored Ones of Perfect Enlighten- ment. Their blessings and wisdom are both complete, and they have achieved the fruition of Perfect Great Enlightenment. Thus, we ought to make offerings to Buddhas.
"Well, if I make offerings to Buddhas, can I also make offerings to living beings?" Sure. If you feed your pet dog, you are making offer- ings to it. If you raise a horse or a pig, you are also making offerings to it. However, such offerings accrue no merit or virtue. You are keeping them alive, but they cannot help you increase your blessings.
The Sutra in Forty-two Sections says that making offerings to a hundred evil people is not as good as making offerings to a good person. That is, the merit and virtue are not as great. Making offerings to a thousand good people does not accrue as much merit as making offerings to one Upasaka or Upasika who has received and upholds the five precepts. The merit of making offerings to ten thousand Upasa- kas and Upasikas who uphold the five precepts is not as great as that of making offerings to a Bhikshu or Bhikshuni who has left the home- life. Making offerings to a million Bhikshus and Bhikshunis is not as meritorious as making offerings to a First Stage Arhat. And so lay- people like to invite a thousand monks to a vegetarian meal, thinking that there will certainly be one Arhat among so many monks. Since it is impossible for one to be acquainted with so many monks, the Arhat can slip in among them without fear of being recognized.
Making offerings to ten million First Stage Arhats (Srotaapannas) is not as good as making offerings to one Second Stage Arhat (Sakridagamin). Making offerings to a hundred million Second Stage Arhats is not as good as making offerings to one Third Stage Arhat (Anagamin). Making offerings to ten billion Third Stage Arhats is not as good as making offerings to one Fourth Stage Arhat. There are that many distinctions in offerings made to Sages. Making offerings to limitlessly many Fourth Stage Arhats is not as good as making offerings to "one who is without cultivation and without realization"—a Buddha. A Buddha need not engage in further cultivation or realization. He has already finished his cultivation and need not undergo further existence. He has perfected the three kinds of enlightenment and is endowed with the myriad virtues. Therefore, one should make offerings to the Buddha.
When Shakyamuni Buddha was cultivating on the causal ground, he also made offerings to Buddhas—not to just one Buddha, but to Buddhas as many as motes of dust in lands. Having made offerings to limitlessly many Buddhas, he increased his good roots and become endowed with the special marks and characteristics.
Upon seeing him, the Buddha,
living beings bring forth great vows. All those who have left the home life to become novices at Gold Mountain Monastery should make great vows to achieve a great fruition. If you don't make great vows, you won't realize any fruition. Those who have left home at Gold Mountain Monastery should become Fourth Stage Arhats at the very least. Then we will not let down the donors of the Ten Directions who have made offerings to us. Therefore, we must make great vows.
The Mountain-Ruling Spirit named Light of Great Strength understood and entered this ground. He understood and awakened to this Dharma door, this state and liberation door.
Sutra:
Witnessing the misery of living beings as they flow and turn,
Constantly entangled and covered by all karmic hindrances,
With wisdom's radiance he extinguishes their woes.
This is the liberation of the Spirit Universally Victorious.
Commentary:
Witnessing the misery of living beings as they flow and turn. The Buddha sees living beings going round and round without end in the six paths of rebirth, suffering piteously. Why do they flow and turn in birth and death? Because they are
constantly entangled and covered by all karmic hindrances. These karmic hindrances come about when they become deluded, create karma, and then undergo retribution. With such karmic hindrances, they cannot cultivate. They are perpetually tied up and covered over by their karmic hindrances.
With wisdom's radiance he extinguishes their woes. The Buddha uses his wisdom to dispel living beings' ignorance and dark obstacles of stupidity.
This is the liberation of the Mountain-Ruling
Spirit Universally Victorious. He understood this door to liberation.
To be continued |
