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妙華旋髻主地神，得充滿佛剎離垢性解脫門。
妙華旋髻是這一位主地神的名字。這一位主地神，他有微妙不可思議這麼多的香花。這個香花向右旋轉，結成一個寶髻，所以叫妙華旋髻主地神。
這一位主地神，他得到佛的境界，他覺得佛是香光普照，佛身的每一個毛孔放出香花雲來通滿十方一切的法界，所以叫充滿佛剎。佛剎也就是十方的法界。離垢性，令一切眾生見到這個雲，聞見這個香，都遠離一切的染污心，得到清淨的本體，他得到這一種的解脫門。
金剛普持主地神，得—切佛法輪所攝持普出現解脫門。爾時，普德淨華主地神，承佛威力普觀—切主地神眾，而說頌言。
金剛普持是這一位主地神的名字。這一位主地神，他的地猶如金剛那麼堅固，不能破壞，所以叫金剛普持主地神。他得到一切佛法輪所攝持。一切就是過去、現在、未來，十方三世一切諸佛的法輪所攝持。我們現在雖然出現在釋迦牟尼佛入涅槃以後，現在我們所講的這個佛法，也就是過去十方諸佛所說的法。這種法是互相攝持的，此法通於彼法，彼法通於此法；此佛所說的法，彼佛已經說過，彼佛所說的法，現在的佛又說。這是互相圓融無礙，佛佛道同，所以佛的法輪，也是循環無端，周而復始的。
所攝持，佛大轉法輪，這個法輪所攝持吸收的佛法，攝持一切眾生，令一切眾生都依法修行，將來也都齊成佛道。普出現令一切眾生普皆成佛道。普出現，令一切眾生皆成佛道，普遍出現成佛。這個金剛普持主地神，他得到這種的境界，這種的解脫門。
爾時，普德淨華主地神承佛威力，仰承佛大威神力，普遍觀察一切主地神眾而說頌言：
如來往昔念念中，大慈悲門不可說。
如是修行無有已，故得裡牢不壞身。
三世眾生及菩薩，所有一切眾福聚。
悉現如來毛孔中，福嚴見已生歡喜。
「如來往昔念念中」：如來就是佛；往昔就是過去在因地修行種種行門的時候。雖然修種種的行門，可是他念念之中常修慈心三昧，常修慈悲喜捨的法門，對於一切眾生他都用慈悲心來待遇。眾生對他無論怎麼樣不好，他也用慈悲心來攝受眾生。
好像常不輕菩薩，他見到人就叩頭頂禮，說我不敢輕視汝等，汝等皆當作佛。他這樣的行菩薩道，不輕慢眾生，可是眾生的反應對他就是打罵相加；有罵他的，說他太愚癡，有打他的，說他發狂了，但是他還是對這一類的眾生，用一種慈悲心來對待，決定不生瞋恨心。
好像佛在過去生中做忍辱仙人，那歌利王割解他的身體，他也不生瞋恨心，這都是修這個大慈悲門的一種表現。所以說不可說不可說；不可說就是太多了，說不完了，沒有法子可以說得盡。
「如是修行無有已」：像這樣去修這個慈悲行門，這個慈心三昧，不殺生，對一切眾生都生一種大慈悲心。無有已，沒有完的時候，修無量無邊那麼多大劫的時候，所以說無有已，乃至於成佛還是修慈悲喜捨四無量心：慈無量心、悲無量心、喜無量心、捨無量心。「故得堅牢不壞身」：佛因為不願意傷害一切眾生，所以他自己的身體也就像金剛那麼樣堅固，不會損壞。
所以我們人要知道因果。為什麼我們被人家殺呢？就因為我們過去生中殺過人。為什麼我們被人罵呢？因為過去生中我們罵過人。所以因緣會遇的時候，果報是要自己受的。那麼佛因為不殺生，所以他身體猶如金剛那麼堅固不會壞。我們如果也每一人都修慈心三昧，也是不殺生，將來我們的身體也是堅固沒有病痛，時時刻刻都很健康。為什麼我們身體不健康，有很多的病痛？就因為殺生的戒沒有修好，所以身體才多病。
「三世眾生及菩薩」：三世是過去世、現在世、未來世，這一切的眾生和所有的菩薩。「所有一切眾福聚」：三世的眾生和三世的菩薩，所有一切的福德。「悉現如來毛孔中」：完全都在佛的毛孔裡邊現出來。
「福嚴見已生歡喜」：堅福莊嚴主地神見著這種的境界，心裡就生出一種歡喜來。
有的人在這四句偈頌生出一種懷疑，說是過去的和現在的佛，他可以見到過去的眾生和現在的眾生，過去的菩薩和現在的菩薩；未來的眾生，未來的菩薩，那還沒有來，他怎能現出來呢？這豈不是沒有道理？
你要知道佛的境界是不可思議的；佛能把過去搬到現在，把現在搬到未來，把未來又搬到過去；過去、現在、未來，三而一，一而三，所以他能把未來眾生的功德，都顯現在他的毛孔裡。
這也就好像電視機似的，能把過去的事情搬到現在來，把現在的又搬到未來去，未來的又搬到過去。電視機有這種能力，何況佛的毛孔呢？佛每一個毛孔都好像是一個電視機似的。
說我還不太相信這個道理。你不相信，再拿做夢來講。有的人做夢，幾十年以後的事情他現在做夢就夢見了。過去幾十年的事情他都忘得乾乾淨淨。有的時候做夢就又想起來了，又見到在小孩子時候的境界。這些也是把過去搬到現在，把現在又搬到未來去，未來成過去。
我記得四十五年以前，我做過一個夢，就夢見我坐在這個法座上給一些外國人講經說法，就講《華嚴經》。當時也不明白這種境界，現在果然這個境界實現了。四十年以前就夢見過這個境界；不單這個境界，很多境界都夢著了，所以現在覺得「原來如此」。你們說，這又怎麼講呢？我們人做夢，都可以預先知道未來的事情，何況佛呢？佛在每一個毛孔裡邊都周遍法界，何況過去未來的眾生的福德，不能現出來呢！
Peter（彼得），你要開了五眼也可以看見過去現在未來的事情；未來的事情都可以看得見，將來什麼樣子，過去什麼樣子，過去我做小孩子的時候也沒有穿衣服，在那地下爬，原來是那樣子。又可以知道我將來死了，躺在那地方不喘氣了，是那樣子，或者坐那地方就死了，都可以看得見的。以後是什麼樣子，有多少徒弟在跟前，有多少個居士，你看都在那兒；那時候有誰誰在那兒，都可以看見的。
廣大寂靜三摩地，不生不滅無來去。
嚴淨國土示眾生，此樹華神之解脫。
「廣大寂靜三摩地」：廣大是形容這三摩地是最廣大的；寂靜，他雖然最廣大，但是他又寂靜，沒有一切的音聲。這種寂靜的定是廣大的，也不生不滅，也無來無去；這是說到佛的定，佛的境界。「嚴淨國土示眾生」：莊嚴一切諸佛國土，令一切諸佛國土都清淨了，而又莊嚴，來指示眾生了生死的這個法門。「此樹華神之解脫」：這是妙華嚴樹主地神，他所得到的解脫門。
佛於往昔修諸行，悉令眾生消重障。
普散眾寶主地神，見此解脫生歡喜。
佛修行，是因為見到眾生業障太重了，自己也不想法子消除這重障，所以佛在往昔修行一切的行門。「悉令眾生消重障」：悉就是完全使一切眾生的罪障都消出去了。「普散眾寶主地神」：普散眾寶這一位主地神。「見此解脫生歡喜」：他見到這種的解脫門，佛的這種境界，他心裡生大歡喜。
※待續 |
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Sutra:
The Earth-Ruling Spirit named Topknot Coiled with Exquisite
Flowers obtained the liberation door of the immaculate
nature filling up the lands of Buddhas.
Commentary:
The Earth-Ruling Spirit named Topknot Coiled with Exquisite
Flowers has inconceivably many wondrous, fragrant flowers,
which are coiled clockwise to form a precious topknot, hence
his name.
He obtained a state of the Buddha in which he perceives the
Buddha's fragrant light shining everywhere. Clouds of
fragrance and flowers come forth from every pore of the
Buddha, pervading the Dharma Realms of the ten directions.
This is the liberation door of the immaculate nature filling
up the lands of Buddhas. The lands of the Buddhas are just
the Dharma Realms of the ten directions. When living beings
see these clouds and smell their fragrance, they separate
from all defiled thoughts and regain their pure, original
substance. This spirit obtained this liberation door.
Sutra:
The Earth-Ruling Spirit named Universally Supported by Vajra
obtained the liberation door of the universal appearance of
those who are gathered in and supported by the Dharma wheels
of all Buddhas.
At that time, Earth-Ruling Spirit Universal Virtue Pure
Flower received the Buddha's awesome might, contemplated all
the multitudes of earth-ruling spirits, and spoke the
following verse.
Commentary:
The Earth-Ruling Spirit named Universally Supported by Vajra
rules over earth that is as solid and indestructible as
vajra, hence his name. He obtained the liberation door of
the universal appearance of those who are gathered in and
supported by the Dharma wheels of all past, present, and
future Buddhas throughout the ten directions. Although we
have come into the world after Shakyamuni Buddha entered
Nirvana, the Buddhadharma being expounded now is still the
same as the Dharma spoken by all Buddhas of the past. The
Dharma is mutually supportive. This vajra Dharma connects
with that Dharma, and that Dharma connects with this Dharma.
The Dharma spoken by this Buddha was already spoken by that
Buddha. The Dharma spoken by that Buddha is now spoken by
this Buddha. It is perfectly fused and unobstructed. The Way
of all Buddhas is the same, and the Dharma wheel of the
Buddhas turns ceaselessly.
When the Buddha turns the Dharma wheel, all beings are
gathered in and guided to cultivate in accord with the
Dharma, and in the future they will all come into the world
and manifest becoming Buddhas. Earth-Ruling Spirit
Universally Supported by Vajra obtained this liberation
door.
At that time, the Earth-Ruling Spirit named Universal Virtue
Pure Flower received the Buddha's awesome spiritual might,
contemplated all the multitudes of earth-ruling spirits,
and spoke the following verse.
Sutra:
The Thus Come One, in thought after thought in the
past,
Employed inexpressible doors of great kindness and
compassion.
Cultivating in this way without end,
He thereby
attained a solid, indestructible body.
Living beings and
Bodhisattvas in the three periods of time,
As well as all
the multitude of blessings accumulated,
Appear in their
entirety in the Thus Come One's pores.
Blessings and
Adornment sees this and rejoices.
Commentary:
The Thus Come One, the Buddha, in thought after thought
when
he was cultivating all kinds of practices on the causal
ground in the past, constantly cultivated the Kind Heart
Samadhi. He constantly cultivated the Dharma doors of
kindness, compassion, joy, and giving, treating all living
beings with compassion. No matter how badly living beings
treated him, he would draw them in with compassion. For
example, as the Bodhisattva "Never-Slighting," he would bow
to people as soon as he saw them and say, "I dare not slight
you, for you will all become Buddhas." Although he dared not
slight living beings, they would beat him insanely and scold
him, calling him stupid. In spite of this, he felt
compassion for them. He never got mad at them.
In one past life, as the Patient Immortal, his limbs were
sliced off by King Kali, yet he felt no anger at all. These
were signs of his cultivation of doors of great kindness and
compassion. He employed inexpressible doors of great
kindness and compassion. "Inexpressible" means there were so
many doors one could never finish speaking of them.
Cultivating in this way without end, He cultivated the Kind
Heart Samadhi and refrained from killing living beings out
of great compassion. His cultivation was "without end,"
meaning he cultivated compassion for measurelessly many
great eons. Even after achieving Buddhahood, he continued to
practice the Four Boundless Mental Qualities of kindness,
compassion, joy, and giving. He thereby attained a solid,
indestructible body. Since the Buddha refrained from
hurting other living beings, his own body was as solid as vajra—it was not subject to harm or injury.
Therefore, we should be clear about cause and effect. Why
would someone kill us? Because in past lives we killed
someone in the past. Why would people scold us? Because in
past lives we scolded others. Therefore, when the causes and
conditions come together, we ourselves have to undergo our
retribution. Since the Buddha refrained from killing, he
obtained an adamantine, invulnerable body. If all of us
cultivated the Kind Heart Samadhi and refrained from
killing, our bodies will also be solid, healthy, and free
from illness. Why are we so unhealthy and prone to illness?
Because we have not done a good job of holding the precept
of not killing.
All living beings and Bodhisattvas in the three periods of
time— past, present, and future, as well as all the
multitude of blessings accumulated, / Appear in their
entirety in the Thus Come One's pores. The Earth-Ruling
Spirit Solid Blessings and Adornment sees this state
and
rejoices.
Some people have a doubt about these four lines of verse.
They think, "The Buddhas of the past and present should only
be able to manifest living beings and Bodhisattvas of the
past and present. Living beings and Bodhisattvas of the
future have not come around yet, so how can the Buddhas make
them appear? It doesn't make sense." You should know that
the state of the Buddhas is inconceivable. They can move the
past to the present, move the present to the future, and
move the future to the past. Past, present, and future are
three and yet one; one and yet three. Therefore, it is
possible for them to manifest the merit and virtue of future
living beings in their pores.
This is like television, which also has the function of
moving past to present, present to future, and future to
past. If television can do this, how much the more can the
Buddhas' pores? Every pore on the Buddha's body is like a
television.
"I'm still not sure I believe this," you say. Then let's
take dreams. Sometimes people dream about events that are
not due to occur for several decades. Sometimes we also
dream of long-forgotten events from decades past—events from
childhood. This is also a case of moving the past into the
present, the present into the future, and the future into
the past.
I remember that some forty years ago, I dreamed I was
sitting on a Dharma seat and some foreigners were lecturing
on the Avatamsaka Sutra. I didn't understand the vision
then, but now it has become a reality! I saw this in a dream
forty some years ago. Not only did I see this state, I
dreamed of many others as well. Now I say to myself, "So
that's what it was." How do you explain this? If we can see
future events in dreams, then why couldn't the Buddha
manifest the entire Dharma Realm within his pores, including
the merit and virtue of past and present living beings?
If you have opened the Five Eyes, you can also see events of
the past, present, and future. You can see, "Oh, when I was
a little kid, I crawled around on the floor naked. So that's
how it was." Or, "When I die, I'll lie there and my
breathing will stop. That's how it will be." Or, "I'm going
to sit there and pass away." You can see all these things.
You can know what the circumstances of your death will be,
how many disciples and laypeople will be at your side and
who they will be.
Sutra:
Within vast, great, and still samadhi,
Unborn, undying,
neither coming nor going,
He adorns and purifies lands and
instructs beings.
This is the liberation of the Spirit
Trees' Flowers.
Commentary:
Within vast, great, and still samadhi. This samadhi is the
most vast and great. At the same time, it is still and
serene, devoid of sound. This vast, still samadhi is unborn,
undying, neither coming nor going. This is the Buddha's samadhi, the Buddha's state.
He adorns and purifies all Buddhas'
lands and instructs
beings in the Dharma door of ending birth and death.
This is
the liberation of the Spirit Trees' Flowers. The
Earth-Ruling Spirit Wondrous Flowers Adorning Trees
obtained this door to liberation.
Sutra:
The Buddha cultivated every kind of practice in the past
To
help living beings eradicate their heavy obstacles.
The
Earth-Ruling Spirit Universally Scattering the Myriad Gems
Saw this liberation and gave rise to happiness.
Commentary:
The Buddha cultivated for the sake of living beings. He saw
how living beings had such heavy obstacles and yet did not
try to eradicate them. Thus, the Buddha cultivated every
kind of practice in the past / To help all living beings
eradicate their heavy obstacles. / The Earth-Ruling Spirit
Universally Scattering the Myriad Gems / Saw this
liberation door, this state of the Buddha, and gave rise to
happiness.
To be continued |
