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佛無量劫廣修治。一切法力波羅蜜。
由是能成自然力。普現十方諸國土。
「佛無量劫廣修治」：修治，也就是修行；治就是治理，好像治病似的。修行，有的時候會出一些麻煩，不順隨自己的意願；自己想要修行，就有魔障來考驗。
譬如，自己想要布施，修這種布施波羅蜜。正在想要布施的時候，第二個念頭又生出來說：「我不能布施！我要是布施了，我自己吃飯的錢都沒有了，我搭車的錢也沒有了，這我自己沒有辦法了。」正想要修布施，那麼就生出來妄想，又不想修布施了。這個時候，就要用這個「治」字了。
這個「治」，就好像生了病，就要把這個病治好。這時候要這麼想：「這個人這麼痛苦，我布施給他，我自己少吃一頓飯也可以。就布施給他啦！」這樣就把慳貪的病給治好了。或者算計自己沒有錢搭車的，就想：「我要布施給這個人，我自己寧可走路去！」這樣就把這個慳貪不捨的病治好了。這就是修治。
廣修治，就是不單一件事情是這樣修治，所有的事情也都是這樣去修治。這修治的意思，就是最初想做這件事情的時候，不太自然，以後用種種的方便法來對治，把這個毛病治好了，這叫「修治」。
前邊那個偈頌中的「淨治」和這個「修治」，都是一樣的意思；就是有很多的妄想去除不了，本來很污濁的，叫它清淨了；本來有很多妄想，叫它清淨了，這都叫淨治、修治。
「一切法力波羅蜜」：佛所修的這一切法的力量，就是所有八萬四千法門的力量；佛以修這一切法的力量，來到彼岸，他修治這種的力量。
「由是能成自然力」：因為佛修種種的法，得到種種的法力，到彼岸了；因為這個，所以佛才能成就自然的智慧力。自然的智慧力，這種智慧力是很現成的，這種智慧非常的光明。 「普現十方諸國土」： 所以佛的法身的這種智慧光明，能普現到十方所有的諸佛國土去現身說法。
佛昔修治普門智。一切智性如虛空。
是故得成無礙力。舒光普照十方剎。
佛能修行這個菩薩十度，尤其這個智度，所以說「佛昔修治普門智」：這個普門示現的智慧，這普門智也就是平等智。所以說「一切智性如虛空」：這智的本體是什麼樣子呢？就和虛空是一樣的。這個智性，就是智的本體。有沒有形象呢？沒有的，猶如虛空一樣的。
「是故得成無礙力」：因為它像虛空一樣，所以成就這無礙的智慧力，無所障礙。無所障礙就是這個大圓鏡智、妙觀察智、成所作智，都包括在這個裡邊了。「舒光普照十方剎」：所以佛放這種的智慧光明，普照十方一切的黑暗世界，教化一切的六道眾生，令這六道眾生都早開大智慧，成就佛果。
爾時。雲音淨月菩薩摩訶薩。承佛威力。普觀一切道場眾海。即說頌言。
神通境界等虛空。十方眾生靡不見。
如昔修行所成地。摩尼果中咸具說。
「爾時」：當爾之時，就是那個時候。什麼時候？就是大菩薩們讚頌佛在往昔修十度、十地等的這個時候。前邊把這個十度說完了，後邊說這個十地。
這個十地是十一個偈頌，十一個偈頌都是這一個菩薩說的。前邊十度那十一個偈頌，也都是一個菩薩說的，不是十個菩薩。因為這樣就只有一個菩薩的名字。
在春天的時候，前邊所講那個部份，因為是有十個菩薩，你不能說一個菩薩代表這個十菩薩來說這些個偈頌。那時候正是那個白老、黑老來的時候，果寧就用了一個黑老的時間，找了一個白老的經典，才知道是十個菩薩說的。那麼當時這個問題是果普提出來的，大約她就因為後邊這兒有這樣的情形，以為前邊就都是那樣子了。所以這叫前後這個經義不同，你不能把後邊那個意思搬到前邊去，前邊的意思也不能搬到後邊來。
所以現在這裡這十一個偈頌是由一個菩薩說的。由哪一位菩薩說的呢？就是雲音淨月這一位大菩薩所說的。雖然是他說的，是不是他自己的智慧神通所說的呢？不是的。他「承佛威力」：他仰承著佛的大威神力。因為菩薩是佛的真子，是真正佛的弟子。那麼他既然是佛的弟子，他一切一切都是仰承於佛，佛加被令他有這種的智慧，所以叫「承佛威力」。
他不會說這是我自己的力量，我自己要說偈頌了，你看我這個智慧多大，我這個智慧比佛都大了，這就是一個貢高我慢。所以在西雅圖有人說，他的心就是我的心，我的心就是他的心；他想什麼，我就會同意的。那麼當時就惹出他兒子來反對，說他這是一個貢高的思想。是不是這樣子？你看看，父子之間不擇善，他兒子聽他父親話裡邊有毛病了，隨時就糾正他，說他這種話就是貢高的話。的確，你一個在家人，怎麼可以和出家人來作為一樣呢？那麼他在車上又說出家和在家，在家和出家是一樣的。我問說：「既然一樣，為什麼又要出家？要照著你這麼說法，釋迦牟尼佛根本就不應該收出家的徒弟啦。」那麼他覺得是錯了。這就是人自己不是那樣子就想要說是那樣子，就想自己提高自己的身份。人人所犯的就是這個毛病。
好像那個周某勒，到史丹福大學去，和人家講某某人是開悟了，我和他是一樣的。你看，他不說他自己開悟了，他說旁人開悟了，但是他和他一樣的，這也就是說自己開悟了嘛。所以難怪有人說他們兩個差不多，這有點相同的地方，是不是啊？
菩薩他就不像我們眾生之見，自己不夠那個資格就想要說自己夠了；自己本來不是佛，就說人都是佛；自己不是菩薩，也作菩薩；自己不是阿羅漢、沒有證果，也想說證果了，這都是打大妄語的。
「普觀一切道場眾海」：這一位菩薩他很謹慎的，不是馬馬虎虎地，不是這麼冒冒失失地就要說偈頌了，他就不加思索、也不用想，就要講偈頌了，來顯示自己的智慧。他不是的。要「普觀一切道場眾海」：這個道場裡有什麼人，在這兒要聽什麼法，這個偈頌說出來對這個機緣不對這個機緣，那麼他普遍觀察這種種情形之後「即說頌言」：說這偈頌。
這個偈頌也說的很好的，「神通境界等虛空」：說佛所有的神通境界，就好像虛空那麼大，就像虛空那麼無量無邊。
「十方眾生靡不見」：他像虛空那麼廣大，所以十方一切的眾生才「靡不見」：都看得見。
如來「如昔修行所成地」：就像以前所修行的、所成就這個果位的地，就是這個果地。
「摩尼果中咸具說」：佛得到摩尼果，摩尼果也就是佛果，「中咸具說」：這一切一切的神通境界、神通妙用完全都可以給眾生說。
他講的話，你懂的就翻譯，不懂那句不要翻譯，他也不知道。你一問，好像你們都是很沒有本事的、不會翻譯。你一問他就想：「哦！他不會翻譯。」你不問，你不翻譯，他不知道。他不知道你，因為他英文懂的不太多，尤其你講的英文他也不一定聽得懂。那要中國人來講，他就會英文、他也不一定聽得懂。在台灣學的英文，到這兒不但不能說、連聽他也不會聽。在台灣讀這個Master（碩士）的到這兒，人家講一句英文，他都問旁人：「他說什麼？他說什麼？」要這麼問。所以你翻譯不翻譯、他根本就不知道的。那麼如果他會講英文，他自己可以翻譯，自己可以講英文，就不要翻譯了。好像周某德到這兒來他都OK、Yes、No都自己講、講一套。所以你們以後要注意這一點，外邊來的他講什麼，不懂那句話可以不翻譯、翻譯懂的那個。並且你想一想他是什麼意思，你就可以領會他那個意思，翻譯出來也就得了。他前邊那一句話，加上中間這個意思，已經可以懂了嘛，就不必翻譯它，你聽不懂也不必問的。
清淨勤修無量劫。入於初地極歡喜。
出生法界廣大智。普見十方無量佛。
這十四句偈頌是說的初地菩薩的境界，初地是歡喜地。為什麼歡喜呢？因為得到法的受用、得到法的滋潤了，所以生大歡喜。
「清淨勤修無量劫」：清淨，就是沒有一切染污法謂之清淨。染污法有有形的與無形的。有形的染污法就是外邊的境界，無形的染污法就是自己裡邊的心意。你在有形的時候行這個不淨的行，造出無量無邊的業，這是不清淨了。那麼在無形中你裡邊有這個染污、不淨的這種思想，這是裡邊不清淨。佛在因地的時候修道，時時刻刻都持戒，所以時時刻刻得到清淨。那麼清淨了又要勤修。所謂勤修就是不放逸、不懶惰。放逸就是不守規矩，懶惰就是不精進；勤修就是精進，精進不是一天兩天、或者一個月兩個月、或者一年兩年、或者一生二生，不是這樣。他在無量無量那麼多的大劫都是清淨勤修。
所以「入於初地極歡喜」：因為在無量劫勤修、無量劫清淨，才能入於初地，登到這個初地、證到這個初地菩薩的果位，這個初地就叫歡喜地。歡喜、就是得到法喜充滿了，法喜充滿登到歡喜地。
「出生法界廣大智」：等到初地，菩薩這個智慧是非常廣大了，有法界那麼大的智慧。「普見十方無量佛」：那麼登到初地能有法界的智慧因為有法界的智慧，所以就能「普見十方無量佛」：普遍看見十方無量無數那麼多的佛，都能恭敬供養、親近十方無量諸佛。
待續 |
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For countless eons, the Buddha cultivated and
cured
The paramita of the power of all dharmas,
Thereby accomplishing spontaneous strength
And appearing in all lands of the ten directions.
For countless eons, the Buddha cultivated and cured…
Cultivation is not always a smooth process. Sometimes when
one resolves to cultivate, one will be tested by demonic
obstacles.
For example, one may want to practice the paramita of
giving. But then one has second thoughts: “If I give my
money away, then I won’t have any money for food or for the
bus.” At that point, you need to counteract these thoughts
and cure the illness (of stinginess): “But that guy is
really suffering! I can skip a meal and still survive.” So
you give him some money and counteract your stinginess. If
it’s a matter of your bus money, you can cure your
stinginess and think, “I’ll still give to the guy and walk
instead.”
This is only one example of “cultivating and curing,” but
it applies to everything. If you experience some
difficulties as you start out cultivating, you can use all
sorts of expedients to overcome the problems.
The previous verse used the phrase “purely perfecting,”
which has the connotation of purifying. When you have a lot
of false thoughts that you cannot get rid of, you can purify
them. When there is a great deal of defilement, you can
purify yourself.
The paramita of the power of all dharmas. The
Buddha cultivated the power of the 84,000 dharma doors to
the point of reaching the other shore, thereby accomplishing
spontaneous strength of wisdom.
Such wisdom is effortless and full of light. And
appearing in all lands of the ten directions. The Buddha’s
Dharma body and wisdom light appear in all Buddhas’ lands to
proclaim the Dharma.
The Buddha cultivated the
wisdom of the universal door.
The nature of all wisdom
resembles the void.
Thus he achieved unobstructed power
And released light that shines upon lands in the ten
directions.
The Buddha was able to cultivate all Ten Paramitas, and in
particular, the paramita of wisdom. The Buddha cultivated
the wisdom of manifestation through the universal door.
Universal door wisdom is simply level and equal wisdom.
The nature of all wisdom resembles the void. The
fundamental substance of wisdom is devoid of form, like
empty space. Thus he achieved unobstructed power. Nothing
obstructs him. This state of nonobstruction encompasses the
Great Perfect Mirror Wisdom, the Wisdom of Wonderful
Contemplation, and the Wisdom of Accomplishment. And then
the Buddha released light that shines upon all lands in
darkness in the ten directions, in order to teach and
transform living beings in the six paths so that they will
quickly develop great wisdom and realize Buddhahood.
At that time, the Bodhisattva Mahasattva named Cloud Sound
and Pure Moon received the Buddha’s awesome might,
contemplated the sea of all the multitudes in the Way-place,
and spoke the following verses.
The realm of his spiritual
penetrations equals the void.
No living being in the ten
directions fails to see them.
The grounds he achieved in
past cultivation
Are fully explained within the fruits of
mani.
At that time refers to the time after the completion of the
discussion of the Ten Paramitas and prior to the discussion
of the Ten Grounds in the Flower Adornment Sutra. The next
set of eleven verses on the Ten Grounds are spoken by one
Bodhisattva, just as the previous set of verses on the Ten
Paramitas were spoken by a single Bodhisattva, not by ten
different Bodhisattvas. This can be inferred since only one
Bodhisattva is mentioned by name.
In a section of text lectured earlier, there were ten
Bodhisattvas listed, so you could not say that one
Bodhisattva represented all the others in speaking the
verses. That happened to be when the Elder Bai (White) and
the Elder Black were visiting. Guo Ning took up Elder
Black’s time to look up Elder Bai’s Sutra and finally
figured out that the verses were spoken by ten Bodhisattvas.
Guo Pu was the one who originally asked the question. She
probably thought that since only one Bodhisattva speaks in
this later section, it was also the case in the earlier
section. However, the Sutra is not talking about the same
thing in the earlier and later sections. We cannot interpret
them the same way.
Here, one Bodhisattva speaks eleven verses. Who is he? He
is the great Bodhisattva Mahasattva named Cloud Sound and
Pure Moon. Is he speaking these verses based on his own
wisdom and spiritual powers? No, he received the Buddha’s
awesome spiritual might. As a Bodhisattva, he is a true
disciple of the Buddha, and thus he relies on the Buddha for
everything. The Buddha bestowed this kind of wisdom upon
him. He wouldn’t say, “I’m doing this all by myself. I’m
going to speak my own verses. See what great wisdom I have!
My wisdom is even greater than the Buddha’s!” That’s being
arrogant, like the person in Seattle who said that his mind
and mine were the same, and that I would agree with any idea
he had. When he said that, his own son told him he was being
arrogant. And the son was right. How could he, a layman,
compare himself to a left-home person? What is more, in the
car he made the statement that leaving home and being a lay
person are the same. I asked him, “If that were the case,
then why would anyone bother to leave home? If what you say
is true, then Shakyamuni Buddha should not have accepted any
disciples into the Sangha.” At that point he realized he was
wrong. People often say things that are not the case because
they hope to elevate their own status. This is a common
fault.
Another person, Chou Milei also went to Stanford University
and announced, “So-and-so is enlightened, and I am the same
as him.” Although he didn’t say it right out, he was
implying that he himself was enlightened. No wonder people
commented that they two were alike.
This Bodhisattva, however, did not pretend to be more
qualified than he was, unlike people who say, “Everyone is a
Buddha!” Those who claim to be Buddhas, Bodhisattvas, or
Arhats are telling major lies.
This Bodhisattva was very prudent and cautious. He did not
recklessly blurt out verses without thinking, hoping to show
off his wisdom. Instead, he first contemplated the sea of
all the multitudes in the Way-place to see who was in the
assembly and what Dharma they hoped to hear. He first made
sure the verses he was about to speak would fit the
potentials of the listeners, and then spoke the following
verses.
This verse is a good one. It goes: The realm of his
spiritual penetrations equals the void. The state of the
Buddhas’ spiritual powers is as vast and boundless as empty
space. No living being in the ten directions fails to see
them. Everyone can see the Buddhas’ spiritual powers. The
grounds of fruition he achieved in past cultivation / Are
fully explained within the fruits of mani. The fruit of mani
is just the Buddha fruit. Upon realizing the Buddha fruit,
the Buddha can completely proclaim the realm of his
spiritual powers and their wonderful functions.
[To the translator] Just translate whatever you understand
[of what the visitor said]. Don’t translate the parts you
don’t understand, and he won’t know either. If you ask about
it, it makes it seem as if you don’t know much about
translation. Once you ask, he will think, “Oh, they don’t
know how to translate.” If you just don’t translate a part
and don’t ask about it, he won’t know, because he doesn’t
know that much English. Even if a Chinese person knows some
English, he won’t necessarily understand the English you
speak. When that person with a Master’s degree from Taiwan
came here, he would hear someone speak in English and ask
someone else, “What did he say?” Therefore, he won’t even
know whether or not you translated that part. If he himself
knows English, then he can translate it himself. For
example, when Zhou Mou De came, he would say OK, yes, and
no, etc. Therefore, in the future you all should know that
when people come here to speak, you can just translate what
you understand and leave out the parts you don’t understand.
It suffices to give a translation that captures the basic
meaning. Then people will be able to figure it out from the
context. There’s no need to translate or ask about the part
you don’t understand.
Through countless eons of
pure and diligent practice,
He entered the First Ground
of utmost happiness.
He brought forth wisdom vast as the
Dharma Realm
And saw countless Buddhas in the ten
directions.
This verse describes the state of the First Ground
Bodhisattva. The First Ground is the Ground of Happiness.
Why is the Bodhisattva happy? He has been benefited and
nourished by the Dharma.
Through countless eons of pure and diligent practice. To be
pure is to be free from defiled dharmas. Defiled dharmas may
be visible or invisible. Visible defiled dharmas are
external states. Invisible defiled dharmas are internal
mental states. In terms of what is visible, you engage in
impure conduct and create an infinite amount of karma that
is impure. As for the invisible, you entertain impure
thoughts and are therefore impure inside.
When the Buddha was cultivating on the causal ground, since
he always observed the precepts, he was always pure. Being
pure, one must also diligently practice and not be lax or
lazy. Laxness entails breaking the rules, and laziness is
the opposite of vigor. A diligent cultivator is not just
vigorous for one or two days, one or two months, one or two
years, or one or two lives. He maintains his diligent
practice for limitlessly many great eons.
Since the Buddha was pure and vigorous for limitless eons,
he entered the First Ground of utmost happiness. The First
Ground of a Bodhisattva is the Ground of Happiness. On this
ground, one is filled with the joy of Dharma.
He brought forth wisdom vast as the Dharma Realm. The First
Ground Bodhisattva has tremendous wisdom—wisdom commensurate
with the Dharma Realm. And with such wisdom, he saw
countless Buddhas in the ten directions and paid respects,
made offerings, and drew near to them.
To be continued |
