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我又給她解釋，我說這又可以分開三個人來合作的。師兄弟三人，大師兄、二師兄、三師兄：大師兄就把身上骨頭拿出來一部分做筆，二師兄就把身上皮剝下來一部分做紙，這三師兄說，「那好了，我用血了。」
那麼這樣三個人合作，不但不能死，而且生生世世都可以這樣合作，就好像我們金山寺三步一拜這兩個比丘一樣的。他三步一拜，他（另一個）就推車到或者一百碼以外，也是三步一拜；這互相合作，是一個樣的。並不是他拿著東西就不拜了，或者拿著東西在那兒等著他拜，不是這樣的，所以要這樣來互相合作。那麼他怎麼會死呢？這個人根本就不會死的。
這是說的比喻，這是一個道理，沒有這麼個人這麼做；既然沒有這麼個人這麼做，那又是誰死呢？哪一個死呢？這要按著比喻來講。那麼有人這麼做，他用一少部分這麼一點一點地做，這也不會死的。那麼再有人這麼做，他們三個人合作，合而為一，這也不會死的。
所以這個馬飛揚聽我這麼一講，疑問沒有了，很高興地說，「我聽這個經啊，對這個道理，我晚上都睡不著覺，怎麼可以這樣子呢？」那麼現在回去可以睡覺了。
今天所講的這個道理，我們不要把它看成一個很小的問題。因為我們對佛經上的道理，每一段經文都應該認識得很清楚；不是有人提出來問題，你就沒有話講了，沒有法子回答了。所以你要平時努力學習研究，到有問題的時候，一定能「迎刃而解」，就好像用一把刀把它割開來那麼樣子容易。
「卷五世主妙嚴品第一之四」完
卷五世主妙嚴品第一之五
復次。普賢菩薩摩訶薩。入不思議解脫門方便海。入如來功德海。
「復次」：就是前邊那個經文還沒有說完，義理也沒有表達出來，所以就繼續再說它一次，把沒說完的經再繼續來說，叫復次。「普賢菩薩摩訶薩」：普賢菩薩是願力最大，行力最大的，所以他發十大願王；這十大願王包括一切的願在裡頭，所以叫做願中之王。這個菩薩所修的境界是不可思議的，所入的境界也是不可思議的。因為他修不可思議的境界，所以就能入不可思議的境界；他入這個不可思議的境界了，他也希望一切眾生都入這個不思議的境界，所以才說普賢菩薩這一位大菩薩--摩訶薩就是大菩薩。
「入不思議」：普賢菩薩他已經入這個不思議解脫門了。不思議：不思就是不可以心來思量它；不議是不可以言語來說明它：普賢菩薩入這種解脫門方便海。
怎麼叫「方便海」呢？佛這種境界，和普賢菩薩所入這種不可思議的境界，不是說他在常寂光那兒要起一個念，或者打一個妄想，要來到這個世界上教化眾生。他不需要這樣子，就是在那個真的本體上他不動，可是又能成俗諦的事；在真諦的理上不需要動，而能成就俗諦的事，這叫「理事無礙」的不思議的境界 -- 理也不思議，事也不思議；理不礙事，事也不礙理，就是在理上就是事，在事上也就是理，所以這叫理事無礙的方便海。
又有一種方便，就是在因地心，圓成果地覺，在因地上，也就成就這個圓滿的覺果了。所以即因即果，即果即因；因果交徹，因果互相由藉。這也是一個方便海，這叫「事事無礙」的方便海；事與事本來應該有礙的，也沒有礙了。前邊是「理事無礙」的不可思議的境界，現在是「事事無礙」的不可思議的境界了。所以這叫方便海。
「入如來功德海」：那麼能以入這種的不可思議的方便海，隨著也就入佛的這種功德海。佛這種功德，他是不捨一粒微塵那麼多的功德；一粒微塵那麼多的功德，他也不空把它放過去。所以他因為做這功德，日積月累一天比一天多，所以如來的功德就猶如大海一樣。
所謂有解脫門。名嚴淨一切佛國土調伏眾生令究竟出離。有解脫門。名普詣一切如來所修具定功德境界。
這說所說的有這一種的解脫門，這普賢菩薩他自己修的這種解脫門。那麼我們現在的眾生知道這種的解脫門，也照這種解脫門來修行。
這種解脫門叫什麼呢？叫「名嚴淨一切佛國土調伏眾生」：它能以「嚴」，就是莊嚴，令諸佛國土都特別莊嚴；「淨」就是清淨，不但莊嚴，而且又清淨無染，不像世俗間你莊嚴一件事情，它裡邊總有一股的塵俗的氣，離不開染污法，都在這個染污法裡來轉。這個莊嚴清淨，離一切的染污。
什麼是染污？你貪心，這是染污；瞋心，這是染污；癡心，這都是染污；淫欲心，這都是染污：你有這種的染污，就不能超出三界去。那麼現在能以這個莊嚴清淨的一切諸佛國土，一切十方盡虛空遍法界一切諸佛的國土。
「調伏眾生」：莊嚴國土，為什麼要莊嚴國土呢？是不是佛也歡喜很漂亮很美麗的呢？不是的。那麼為了什麼呢？就因為要調伏眾生。這一切眾生是難調難伏，不容易教化的，所以那麼佛的國土莊嚴清淨了，一切眾生的貪瞋癡自然也就沒有了，也就不生了，所以才說調伏眾生。調伏就是令眾生有習氣的把習氣去了，有脾氣的把脾氣去了，有瞋恨心的把瞋恨心去了，有染污心的把染污心去了：就是去一切習氣毛病，返本還原這叫調伏眾生。「令究竟出離」：令一切眾生都出離這生死大海。
我們人在世界上，都在這苦海裡頭。你覺得這樣是好，那樣不好，這是苦；你不滿意這一件事情，歡喜那一件事情，這都是苦，都是在妄想裡邊來轉，都在六道輪迴裡頭來受輪迴。不是說死了去受輪迴，或者做牛做馬，做餓鬼墮地獄，做阿修羅或者再升天，不是那樣的。你這人生一個善念，這就升天了；你生一個惡念，這就墮地獄了；你生一個普通的念，這是做人了；你再生一個瞋恨的念，那就是阿修羅：你打妄想，就在輪迴裡頭轉來轉去。因為在你的這個八識裡邊你有這種的妄念，就造成外邊這種的妄業：你要是沒有這個妄念呢，那個業也就不生了。所以一切的業，就是由起惑造的；惑就是迷惑了，就是這個妄。你由迷惑就造業，你造了業就又要受果報，所以才不能出離這個生死的六道輪迴。
想要出生死六道輪迴，就要入這個嚴淨一切佛國土，調伏眾生這個解脫門；入這個解脫門就可以出離三界了，這是究竟出離。
「有解脫門」：又有一種解脫門，叫什麼呢？叫「普詣一切如來所」。普詣，就是到所有的佛國土那地方去。「詣」當「到」字講，就是到所有一切如來那個地方。所，就是佛所住的地方。
「修具足功德境界」：佛所修的這種圓滿的功德。「具足」就是圓滿，無欠無餘，也不多也不少，這叫具足。「功德境界」：佛是福慧二嚴；福也具足，慧也具足：福慧雙嚴。這用福慧來莊嚴的這種境界，所以叫「詣一切如來所修具足功德境界。」到這種境界上。這個解脫門就叫這個名字。
有解脫門。名安立一切菩薩地諸大願海。有解脫門。名普現法界微塵數無量身。有解脫門。名演說遍一切國土不可思議數差別名。
這普賢菩薩他所證得的，又有一個解脫門叫安穩而建立「一切菩薩地」：安穩建立菩薩地，也就是修種種的菩薩行，成就菩薩的這個功德。
「諸大願海」：那麼菩薩所成就他（編按：錄音帶斷，內容缺失。）
待續 |
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I gave her another explanation: There might be three brothers who accomplish the deeds mentioned in the Sutra cooperatively. Perhaps the eldest brother offers some of his bone to make a brush, the second brother peels off some of his skin for paper, and the third brother says, "Fine, I'll use my blood."
Not only will the three people not die, they will be able to cooperate like this in life after life. This is similar to how the two Bhikshus from Gold Mountain Monastery are practicing "three steps, one bow" together. One of them bows every third step, and the other pulls the cart a hundred or so yards ahead and bows in place. They work as a team. It's not that one monk carries the supplies and doesn't get to bow, but only waits as the other monk bows. In the present situation, if several people cooperatively carry out the task, how could they die? They would not be in danger of dying.
If the situation is hypothetical and there is no such person in reality, who would die? If a person uses only a small part of his body, then he would not die either. Further, if there were three people carrying out the task together, they would not die either.
When Ma Feiyang heard my explanations, her doubts vanished and she was very happy. She told me, "When I first heard the principles in the Sutra, I could not sleep at night. I wondered, 'How could it be this way?' Now I'll be able to sleep when I go home."
You should not underestimate the principles discussed today and think the question was a minor one. We should be very familiar with the principles in each passage of the Buddha's Sutras. You should not be unable to answer when people bring up questions for discussion. If you study on a regular basis, you will be able to resolve any problem that arises, like a sharp blade slicing through something easily.
[End of Part Four]
The Wondrous Adornments of World Rulers,
Part Five
Sutra:
Further, the Bodhisattva Mahasattva Universal Worthy entered the expedient sea of the door of inconceivable liberation and entered the Thus Come One's sea of merit.
Commentary:
Further indicates that the principles in the Sutra which were not completely explained previously will now be further elucidated.
The Bodhisattva Mahasattva Universal Worthy has the greatest vows and practice. He made the Ten Great Kings of Vows, which encompass all vows within it. That is why they are kings among vows. The state of his cultivation is inconceivable, and the state he has entered is also inconceivable. Since the state he has cultivated is inconceivable, the state he has entered is also inconceivable. Having entered this inconceivable state, he hopes all living beings will also enter it. The great Bodhisattva Universal Worthy has
entered the expedient sea of the door of inconceivable liberation. What is inconceivable can neither be conceived by the mind nor expressed in language. What is a sea of expedients? The Buddha's state and the inconceivable state entered by Universal Worthy Bodhisattva is such that when they are in the Pure Land of Eternal Stillness and light, they need not formulate the thought to come to this world to teach and transform living beings. Without leaving the noumena of absolute truth, they are able to accomplish mundane deeds in accord with conventional truth. This is the inconceivable state of nonobstruction of phenomena and noumena.
The noumena are inconceivable, and so are the phenomena. The noumena do not obstruct the phenomena, and the phenomena do not obstruct the noumena. It is right within the noumena that phenomena are found. The phenomena itself is the noumena. Thus, this is the expedient sea of the nonobstruction of phenomena and noumena.
There is another expedient: right within the mind of the causal ground, the enlightenment of the ground of fruition is perfectly realized. The fruit of perfect enlightenment is achieved on the causal ground. Therefore, the cause is just the result, and the result is just the cause. Cause and result are interconnected. This is the expedient sea of the nonobstruction of phenomena and phenomena. Usually phenomena are mutually obstructive, but here they are not. Previously we mentioned the inconceivable state of the nonobstruction of phenomena and noumena. Now we are discussing the inconceivable state of the nonobstruction of phenomena and phenomena, which is an expedient sea.
And having entered these inconceivable expedient seas, the Bodhisattva then
entered the Thus Come One's sea of merit. The Buddha did not pass by the opportunity to do a meritorious deed even if it was as tiny as a particle of dust. Over the days and months, the Thus Come One's merit accumulated until it was as vast as an ocean.
Sutra:
That is, there is a liberation door called adorning and purifying all Buddhalands and taming living beings, enabling them to ultimately gain transcendence.
There is a liberation door called universally visiting all Thus Come Ones and cultivating states of perfect merit.
Commentary:
That is, there is a liberation door. Universal Worthy Bodhisattva cultivated these doors to liberation. Now that we living beings know about them, we can also cultivate according to these doors to liberation. One of these liberation doors is
called adorning and purifying all Buddhalands and taming living beings. He can make all Buddhas' lands especially adorned— not only adorned, but pure and immaculate. Mundane types of decoration have a gaudy worldliness about them; they are not removed from defilement. But this adornment is pure and free from all defilement.
What is defilement? Greed, anger, and stupidity are all defilements. Lust is also defiled. With these types of defilement, you cannot transcend the Three Realms. Now, the Bodhisattva can adorn and purify all Buddhas' lands in the ten directions throughout empty space and the Dharma Realm. He can also tame and subdue living beings. Why does he adorn the Buddhas' lands? Is it because the Buddhas like everything to be pretty and beautiful? No, it's for the sake of taming living beings. Living beings are hard to subdue, teach and transform. But when the lands are purified, living beings' defilements of greed, anger, and stupidity disappear and no longer arise.
To tame and subdue living beings means to help those with bad habits get rid of their bad habits, to help those with tempers eliminate their tempers, to help angry beings dispel their anger, to help beings with defiled thoughts get rid of those defiled thoughts. When living beings' bad habits and faults are all gone, they can return to their original source. That is to tame living beings,
enabling them to ultimately gain transcendence and escape the great sea of birth and death. All of us in the world are in the bitter sea of birth and death. When you feel that a certain thing is good and something else is bad, there is suffering. When you dislike one thing and like another, that is also suffering. Your false thoughts send you spinning around, and you undergo rebirth in the six paths. Rebirth does not only occur when you die and get reborn as a cow, a horse, a hungry ghost, a hell-being, an asura, or a god. By merely having a good thought, you are reborn in the heavens. When you have an evil thought, you fall into the hells. If you have an ordinary thought, you are a person. When you have an angry thought, you are an asura. Your false thoughts make you turn on the wheel of rebirth. Since you have these false thoughts in the field of your eighth consciousness, false karma is created externally. Without these false thoughts, karma would not be created. All karma is created out of delusion— falseness. Deluded, you create karma, and consequently must undergo the retribution. That's why you cannot escape the turning wheel of the six paths of rebirth.
If you want to escape the six paths of rebirth, you must enter the liberation door of adorning and purifying all Buddhalands and taming living beings. If you enter this door to liberation, you can escape the Three Realms and ultimately gain transcendence.
There is another liberation door
called universally visiting all Thus Come Ones, going to the lands of all Buddhas,
and cultivating states of perfect merit. The merit of the Buddha is full and perfect, neither deficient nor excessive. The Buddha is doubly adorned with blessings and wisdom. His blessings are perfect, and so is his wisdom. His state is one of adornment with blessings and wisdom. This door to liberation is named "universally visiting all Thus Come Ones and cultivating states of perfect merit."
Sutra:
There is a liberation door called establishing all Bodhisattva grounds and an ocean of great vows.
There is a liberation door called everywhere manifesting measureless bodies as numerous as the dust motes in the Dharma Realm.
There is a liberation door called proclaiming the inconceivable numbers of distinct names throughout all lands.
Commentary:
Among the doors realized by Universal Worthy Bodhisattva,
there is a liberation door called securely
establishing all Bodhisattva grounds. To establish all Bodhisattva grounds means to cultivate all Bodhisattva practices and accomplishing the Bodhisattvas' merit. Having accomplished that merit, the Bodhisattva has
an ocean of great vows, [some commentary missing due to a cut in the tape]
To be continued |
