智慧是從那裡來的呢?是我們的本能,自性本具的、本有的。現在沒有了,到那裡去了呢?佛跟我們說是我們自己迷失了,不是真的失掉,只要覺悟,智慧就恢復了。那麼要用什麼方法幫助我們破迷,恢復我們本性本具的圓滿智慧?佛教給我們一個方法「禪定」,在地藏經上稱為「大三昧光明雲」。「三昧」是梵語,翻作「正受」,就是禪定的意思。
How do we attain wisdom? It is innate to our self-nature, but it is now hidden. Where is it? The Buddha told us that it is not permanently lost just temporarily lost. When we attain enlightenment, we can uncover this wisdom. Then how can we
free ourselves from delusion and recover our original ability? One method taught by Buddha Shakyamuni is deep concentration, which is also called the Great Samadhi Brightness Cloud. Samadhi is another transliteration from Sanskrit meaning the proper enjoyment, which has the same meaning as deep concentration.
佛法講修行(修是修正,行是行為),就是把自己錯誤的行為修正。行為,實在太多了,那能說得盡呢!所以佛法,把無量的行為歸納為三大類:一、是身體所造作的身業行為。二、是言語所造作的口業行為。三、是起心動念,意業行為。行為無論有多少,總不出這三個範圍,所以叫「三業行為」。思想錯誤了、見解錯誤了、說話錯了、動作做錯了,這叫錯誤的行為;把一切錯誤修正過來,才是修行。三業行為的修正,是要以心為主,禪宗講:「修行要從根本修。」什麼是根本呢?「心」是根本,起心動念是根本。心正,我們的言行一定正;心不正,就是想學也學不像,很容易被人看破,所以要從心地修起。三昧就是「心定」。
Buddhism emphasizes cultivation or correcting our thoughts and behavior. It is to correct everything that arises from our body, mouth and mind, the three karmas of erroneous behavior, speech and thoughts. To correct the three karmas, we start from the mind as the Zen School teaches, “cultivation should start from the root”. What is the root? The mind. If our mind is proper then our thought, speech and behavior will likewise be proper.
佛法講行門是無量無邊,有八萬四千法門(法是方法,門是門道),這許多方法、門道都是修定。千萬不要以為只有禪宗才修定,其實那個宗派不修定?只是不叫禪定就是了。
In Buddhism, there are innumerable methods of practice. All of these methods are ways for concentration in cultivation. Not only the Zen School emphasizes concentration in cultivation. All the schools do, although they may not all use the term meditation.
淨土宗「一心不亂」就是禪定;教下修「止觀」,止觀就是禪;密宗裡面「三密相應」,相應就是禪。由此可知,佛教宗派、法門裡用的名稱雖然不一樣,實際上所說的是同一件事。
Pure Land Buddhism calls it One Mind Undisturbed or purity of mind. Tibetan Buddhism explains it as Three mystic practices, the three karmas of body, mouth, mind corresponding to those of the Buddha. Used here corresponding means concentration. We can see that various schools emphasize the same principles. They simply use different terms to describe it. Therefore, since all lead to the same goal, all methods are equal and no one method is better than another.
所以說「法門平等、殊途同歸、並無高下」,那一種方法我用得很習慣、用得很自在、很順利,我就用那個方法。佛法修學最要緊的,就是「一門深入」,不要搞很多法門,法門多就會產生迷惑,反而不容易成就,這是非常非常重要的觀念。「三昧」是佛家修學的樞紐。戒、定、慧三學,因戒得定,因定開慧。所以般若智慧是從禪定中生出來的,這是自性本定,稱為「大三昧光明雲」。
We can choose whichever method best fits our manner of living and level of achievement and understanding. The most important point is to concentrate on just one method. The more methods we try to follow, the more confused we will become. The more confused we are, the more difficult it is to succeed. This is very important, as Samadhi or deep concentration, is the key to success in our learning and cultivation. We explain these as the Three Learnings of precepts or self-discipline, deep concentration and wisdom. Self-discipline leads to deep concentration. From deep concentration arises wisdom. Therefore, intuitive wisdom arises from deep concentration. This deep concentration in our self-nature is called the Great Samadhi Brightness Cloud.
十種光明雲,前面一半是講原理,後面一半是講原則。原理就是佛說法根據的原理,我們說出來了,後面講原則。第一、是「大吉祥光明雲」。吉祥是什麼意思?凡是我們本分應該得到的,我獲得了,這是「吉祥」;我不該得的,我得到了,那就不吉祥了。這是吉祥的一般定義。它在此地含意是非常之深。盡虛空遍法界,無論是理論,無論是現象,都是我們應該知道的;一切萬事萬物的受用,也是我們應該要得到的,這稱為「大吉祥」。例如:念佛一心想生到西方極樂世界,西方極樂世界的依、正莊嚴,是你應該享受的。你要是生到華藏世界,毘盧遮那佛的依、正莊嚴,也是你應當享受的。這是吉祥的本意。
Of the ten brightness clouds, the first five explain fundamental principles and the latter five explain the methods. The fundamental principles are the basis of Buddha Shakyamuni’s teachings. The following are the five methods.
First is the Great Auspicious Brightness Cloud. What does auspicious mean? For most of us, auspicious means to get what we deserve. If we obtain what we do not deserve, then it is not auspicious. The meaning of auspicious in Buddhism is much more profound: throughout the universal existence, nothing is beyond our
knowledge and experience. This is great auspiciousness. For example, when we are mindful of Buddha Amitabha and vow to be born into the Western Pure Land, we will attain birth into the Western Pure Land. If we vow to be born into the Flower Adornment World, we will attain the stage of awakening of Buddha Vairocana. This is the original meaning of auspicious.
在這個地方佛應機說法,這就是最吉祥。佛說法,第一絕對不違背真理,也就是宇宙人生的真相決定不能違背。第二還要適合眾生的程度。假如不合程度,程度淺的,講得太深,他聽不懂,這是枉然,這就不吉祥了。如果程度深的,講得太淺,他聽起來沒味道,也不吉祥了。所以「契機契理」的說法,是最吉祥的。佛沒有白說,我們沒有白聽,真正得到真實利益,這是最吉祥,這是大吉祥,是圓滿的吉祥。
In our world, Buddha Shakyamuni taught different methods for different levels of understanding and this is the utmost auspiciousness. First, the Buddha’s teachings never contradict the true reality of life and the universe. Second, the Buddha always adapted his teachings to fit the audience’s level of comprehension. His teachings would be a failure if they proved to be
incomprehensible for the listeners or if they were too simple and boring. Neither of these would be auspicious. Therefore, the appropriate teaching is most auspicious. The Buddha conveys all that he wishes to: we hear all that we can understand and absorb. This is the utmost, the greatest and perfect auspiciousness.
其次講到「福德」,大吉祥是要契機契理,要適合眾生的根機。我們現前大眾,念念不忘的,心心追求的,大概就是財富、智慧、健康、長壽,這些都是我們眼前希望得到的,這是福德。如果佛不把這些東西給我們,而要我們學佛,我們就會掉頭而去。為什麼呢?眼前想的都得不到,說來生來世得大福報,這太渺茫了!什麼時候能享受到啊!所以眼前的福利,必定要能得到,我們自會相信將來有更大的福報,這才講得通啊!
Nowadays, people pursue wealth, knowledge, health and long life. This is called good fortune. If the Buddha asks us to learn and practice Buddhism but we do not receive what he said we would, then we will reject the teachings. Why? If we cannot get what we wish for now, how can we believe we will receive what is promised to us for the next life? It is all too distant and uncertain. When will
we get to enjoy the promised great reward? However, if we can receive benefits now, we will be much more likely to believe in the promise of even greater rewards in the future. By truly practicing Buddhism, we will attain all that we wish for.
好像開花、結果一樣,現在花開得美好,我們才會相信將來果實一定結得好;若是現在花都不開,說將來會結好果實,我們當然不能相信啊。所以吉祥之後,一定是大福德。大福德怎樣才能夠得到?「福德」是果報,果之前一定要修因;修什麼因,得什麼果報。
This is similar to a tree blossoming and bearing fruits. Only when we see the beautiful blossoms, will we believe there will be good fruits. If the flower does not bloom, how can we believe there will be fruit? Therefore, we have the Great Good Fortune Brightness Cloud following the Great Auspicious Brightness Cloud. We must cultivate the cause before we can attain the effect.
佛教講「功德」。功德跟福德不一樣,功德才是真實的。你看諸佛成佛之後,他還用一百劫的時間專門去修福。為什麼?因為沒有福報不能度眾生。一個人會說法,大家看他沒有福,就不會相信他;他要是說這大福德是我修行得來的,別人見到很羨慕,自然就跟他學了。所以有智慧還要有福德才能度眾生。所謂「因戒得定,因定開慧」,戒、定、慧三學是屬於功德。這是佛法真正要教給我們的--修福、修慧,福慧雙修。
The next guiding principle is represented by the Great Merit Brightness Cloud. All Buddhas spent a long time, one hundred eons, cultivating good fortune after attaining Buddhahood. Why? A Buddha cannot help sentient beings if he himself does not have good fortune. People will not believe in a teacher who talks of it but obviously lacks it. However, when the teacher has good fortune and explains that it comes from cultivation, then people will listen and follow his or her teachings. Therefore, only if the teacher has good fortune and virtue in addition to wisdom can he or she help sentient beings. Thus, the Buddha taught us to cultivate both good fortune and wisdom. However, good fortune is different from merit in that merit is the one that helps us to transcend the cycle of birth and death. We accumulate merit by practicing the Three Learnings of
precepts or self-discipline, deep concentration and wisdom.
修行一定要有方法,方法裡面最重要的就是要有一個標準--我們要依靠一個標準--這個標準就是「大歸依」。大歸依不是平常講的歸依佛、法、僧三寶;大歸依是歸依大圓滿的自性,是圓滿的自性三寶。
In our practice, we need to rely on the next principle of the Great Refuge Brightness Cloud. This is not what is usually thought of as taking refuge in the Triple Jewels of the Buddha, the Dharma and the Sangha. Rather, it is to return to and rely upon the Triple Jewels, the great perfection of our self-nature.
最後是「讚歎」,讚歎實在講就是教化眾生。讚歎自性圓滿的功德,讚歎自性無量的功德。佛教教我們什麼?就是教我們要證得圓滿的自性。禪宗常說:父母未生前本來面目。「本來面目」就是大圓滿的自性。佛法所教,佛法所學,皆以此為目標,以此為方向。
The Great Praise Brightness Cloud symbolizes educating others about Buddhism, praising the perfect and infinite merits and virtue of the self-nature. What does Buddhism teach us? To attain our perfect self-nature. Zen Buddhism often says that we should search for the original state of our perfect self-nature.
以上所說的,是依據地藏菩薩本願經,經文開端世尊放光,光中包含無量無邊的意趣,這裡略說十種(十是代表圓滿的意思)。這一段經文,一般很容易含糊籠統念過,不曉得這裡面的密意。不僅是地藏經依此而說,佛所說無量無盡的經論,沒有一部不是從「大圓滿」流露而宣說出來。所以前五句是大圓滿的自性,後五句是自性的起用,也就是大圓滿的作用。這是佛陀教學的依據。像這樣的經文,在大乘經典裡,佛時常說,有時候用言語說;有時候用放光來表示。我們不可以不知道。知道這些,讀經就會很有味道了。
In summary, Buddha Shakyamuni emitted light at the beginning of the Earth Treasure Sutra. This light has many more infinite, boundless meanings than the ten brightness clouds discussed. The first five brightness clouds are the Great Perfection of self-nature and the last five are the function of the self-nature. These ten comprise the basis of the Buddha’s teachings and are to be found in
many sutras, often represented by emissions of light. Many people read of the brightness clouds without any real understanding of the profound meanings within. Not only this sutra, but also all sutras start and flow from the Great Perfection. We will benefit much more from reading sutras once we understand these representations.
(二)大乘圓滿法 /地藏/觀音/文殊/普賢
The Great Perfection of Mahayana Buddhism
大乘佛法的修學次第,是以四大菩薩作代表:第一位是九華山的「地藏菩薩」,第二位是普陀山的「觀音菩薩」,第三位是五台山的「文殊菩薩」,第四位是峨嵋山的「普賢菩薩」。用四大菩薩來代表整個的佛法。
The sequence of practice in Mahayana Buddhism is represented in China by the four Great Bodhisattvas: Di Tzang (Earth Treasure) of Jiuhua Mountain; Guan Yin (Great Compassion) of Putuo Mountain; Wen Shu Shi Li (Manjushri) of Wutai Mountain; and Pu Xian (Universal Worthy) of Emei Mountain.
「地」是大地,大地生長五穀、雜糧養活我們,我們離開大地就不能生存。地下的資源寶藏,使我們的生活得到滿足。所以佛就用「大地」比喻我們的「心地」。我們的心地,是真正的大圓滿,本來具足無量的慈悲、無量的智慧、無量的般若,乃至無量的吉祥、無量的福德。因此,佛所說一切經論,沒有一樣不是無量的。不但一切經皆是大圓滿,甚至於每一部經,字字都是大圓滿。諸位什麼時候能看出這個,那才知道其味無窮啊!
Earth Treasure means stored treasure of the great mother earth, which represents our mind. Without the earth, nothing could survive. So, the Buddha used the earth as a metaphor for our mind, which is the Great Perfection. It encompasses infinite compassion, wisdom, intuitive wisdom, auspiciousness, good fortune, merit and
virtue. Therefore, all that the Buddha told us in the sutras is infinite, is the Great Perfection. Understanding this will enable us to find the boundless meanings within.
「地藏經」主要是給我們講,入佛門最初的修學方法,就是「孝親尊師」。佛陀教育是「師道」,師道建立在「孝道」的基礎上。不孝父母怎麼會尊重師長?不尊重師長,不肯聽老師的話,老師再有學問,再有能力,也沒有辦法傳授給他。
The Earth Treasure Sutra explains that we begin our learning and practice by being filial to our parents and respectful to our teachers and elders. Buddhism is an education of honoring teachers and revering their teachings, which is based on the foundation of filial piety. How can we expect a person who is not filial to his or her parents to respect his or her teachers? A teacher, regardless of
learning and capabilities, cannot impart knowledge to a student who lacks respect and does not listen.
所以「尊師重道」,才能成就學業。地藏菩薩本願經是佛門的孝經。「孝道」就是「大圓滿」的大根大本,一切圓滿從這裡開始。
Therefore, only when we honor teachers and revere their teachings can we truly succeed in our learning of Buddhism. The Original Vow of Earth Treasure Bodhisattva Sutra is the sutra of the filial piety, which is the very heart of the Great Perfection. All other perfections arise from it. From here, we extend this loving and caring for parents to respecting teachers and elders.
再將「大圓滿」擴展提升--我們孝親尊師,將孝敬發揚光大,孝敬一切眾生,沒有分別、沒有執著、一切平等,孝敬虛空法界一切眾生,這就是「觀音」法門了。所以觀音是地藏的發揚光大,沒有地藏那來的觀音!好像蓋樓房一樣,沒有第一層樓那有第二層;觀音是地藏的發揚光大,稱為大慈大悲。「孝、慈」不能感情用事,一定要依止在理智的基礎上,才能得到真實的受用,得到正面的好處。
We keep expanding from here until we respect and care for all sentient beings without discrimination or attachment. This is the enhancement and extension of Earth Treasure Bodhisattva and is the teaching of Guan Yin Bodhisattva. Therefore, without filial piety, there would be no great compassion. This is similar to building a house. The second floor must be built upon the first floor. In being filial to parents and showing compassion for all other beings, we should not use emotions. Rather we need to base this compassion on rationale and wisdom. Only in this way can we attain positive results.
所以第三位菩薩,就是「文殊菩薩」,代表「智慧」。「普賢菩薩」代表「實踐」--將孝、敬、慈悲、智慧應用在日常生活中。我們從早到晚,對人、對事、對物,能夠從心所欲都不違背這個原則,就是普賢菩薩。
Next is the third Bodhisattva, Manjushri, who symbolizes wisdom and Universal Worthy Bodhisattva who symbolizes the practice of filial piety, respect, compassion and wisdom in our daily lives. If we practice these principles when interacting with others, matters and objects, then we ourselves are Universal Worthy Bodhisattva.
誰是普賢?人人都是普賢,普賢法門是圓滿的法門。所以華嚴經說:不修普賢行,就不能圓成佛道。為什麼呢?普賢是心心大圓滿、願願大圓滿、行行大圓滿。如果這當中沒有真實的智慧,普賢菩薩的大願就不能圓滿。
The teachings of Universal Worthy Bodhisattva are perfect. As the Flower Adornment Sutra tells us, we cannot attain Buddhahood if we do not follow this teaching. Why? This Bodhisattva is perfect in every thought, every vow and every deed. Without true wisdom, the great vow of Universal Worthy Bodhisattva cannot be fulfilled.
四大菩薩表現此義,代表大乘圓滿的佛法。所以要從地藏學孝敬,進而學習觀音的大慈、文殊的大智、普賢的大願大行。
These four great Bodhisattvas exemplify this understanding and represent the perfection of Mahayana Buddhism. Therefore, from Earth Treasure Bodhisattva, we learn filial piety and respect, from Guan Yin Bodhisattva, we learn great compassion, from Manjushri Bodhisattva we learn great wisdom and from Universal Worthy
Bodhisattva we learn the great vows and conduct.
How do we attain wisdom? It is innate to our self-nature, but it is now hidden. Where is it? The Buddha told us that it is not permanently lost just temporarily lost. When we attain enlightenment, we can uncover this wisdom. Then how can we
free ourselves from delusion and recover our original ability? One method taught by Buddha Shakyamuni is deep concentration, which is also called the Great Samadhi Brightness Cloud. Samadhi is another transliteration from Sanskrit meaning the proper enjoyment, which has the same meaning as deep concentration.
佛法講修行(修是修正,行是行為),就是把自己錯誤的行為修正。行為,實在太多了,那能說得盡呢!所以佛法,把無量的行為歸納為三大類:一、是身體所造作的身業行為。二、是言語所造作的口業行為。三、是起心動念,意業行為。行為無論有多少,總不出這三個範圍,所以叫「三業行為」。思想錯誤了、見解錯誤了、說話錯了、動作做錯了,這叫錯誤的行為;把一切錯誤修正過來,才是修行。三業行為的修正,是要以心為主,禪宗講:「修行要從根本修。」什麼是根本呢?「心」是根本,起心動念是根本。心正,我們的言行一定正;心不正,就是想學也學不像,很容易被人看破,所以要從心地修起。三昧就是「心定」。
Buddhism emphasizes cultivation or correcting our thoughts and behavior. It is to correct everything that arises from our body, mouth and mind, the three karmas of erroneous behavior, speech and thoughts. To correct the three karmas, we start from the mind as the Zen School teaches, “cultivation should start from the root”. What is the root? The mind. If our mind is proper then our thought, speech and behavior will likewise be proper.
佛法講行門是無量無邊,有八萬四千法門(法是方法,門是門道),這許多方法、門道都是修定。千萬不要以為只有禪宗才修定,其實那個宗派不修定?只是不叫禪定就是了。
In Buddhism, there are innumerable methods of practice. All of these methods are ways for concentration in cultivation. Not only the Zen School emphasizes concentration in cultivation. All the schools do, although they may not all use the term meditation.
淨土宗「一心不亂」就是禪定;教下修「止觀」,止觀就是禪;密宗裡面「三密相應」,相應就是禪。由此可知,佛教宗派、法門裡用的名稱雖然不一樣,實際上所說的是同一件事。
Pure Land Buddhism calls it One Mind Undisturbed or purity of mind. Tibetan Buddhism explains it as Three mystic practices, the three karmas of body, mouth, mind corresponding to those of the Buddha. Used here corresponding means concentration. We can see that various schools emphasize the same principles. They simply use different terms to describe it. Therefore, since all lead to the same goal, all methods are equal and no one method is better than another.
所以說「法門平等、殊途同歸、並無高下」,那一種方法我用得很習慣、用得很自在、很順利,我就用那個方法。佛法修學最要緊的,就是「一門深入」,不要搞很多法門,法門多就會產生迷惑,反而不容易成就,這是非常非常重要的觀念。「三昧」是佛家修學的樞紐。戒、定、慧三學,因戒得定,因定開慧。所以般若智慧是從禪定中生出來的,這是自性本定,稱為「大三昧光明雲」。
We can choose whichever method best fits our manner of living and level of achievement and understanding. The most important point is to concentrate on just one method. The more methods we try to follow, the more confused we will become. The more confused we are, the more difficult it is to succeed. This is very important, as Samadhi or deep concentration, is the key to success in our learning and cultivation. We explain these as the Three Learnings of precepts or self-discipline, deep concentration and wisdom. Self-discipline leads to deep concentration. From deep concentration arises wisdom. Therefore, intuitive wisdom arises from deep concentration. This deep concentration in our self-nature is called the Great Samadhi Brightness Cloud.
十種光明雲,前面一半是講原理,後面一半是講原則。原理就是佛說法根據的原理,我們說出來了,後面講原則。第一、是「大吉祥光明雲」。吉祥是什麼意思?凡是我們本分應該得到的,我獲得了,這是「吉祥」;我不該得的,我得到了,那就不吉祥了。這是吉祥的一般定義。它在此地含意是非常之深。盡虛空遍法界,無論是理論,無論是現象,都是我們應該知道的;一切萬事萬物的受用,也是我們應該要得到的,這稱為「大吉祥」。例如:念佛一心想生到西方極樂世界,西方極樂世界的依、正莊嚴,是你應該享受的。你要是生到華藏世界,毘盧遮那佛的依、正莊嚴,也是你應當享受的。這是吉祥的本意。
Of the ten brightness clouds, the first five explain fundamental principles and the latter five explain the methods. The fundamental principles are the basis of Buddha Shakyamuni’s teachings. The following are the five methods.
First is the Great Auspicious Brightness Cloud. What does auspicious mean? For most of us, auspicious means to get what we deserve. If we obtain what we do not deserve, then it is not auspicious. The meaning of auspicious in Buddhism is much more profound: throughout the universal existence, nothing is beyond our
knowledge and experience. This is great auspiciousness. For example, when we are mindful of Buddha Amitabha and vow to be born into the Western Pure Land, we will attain birth into the Western Pure Land. If we vow to be born into the Flower Adornment World, we will attain the stage of awakening of Buddha Vairocana. This is the original meaning of auspicious.
在這個地方佛應機說法,這就是最吉祥。佛說法,第一絕對不違背真理,也就是宇宙人生的真相決定不能違背。第二還要適合眾生的程度。假如不合程度,程度淺的,講得太深,他聽不懂,這是枉然,這就不吉祥了。如果程度深的,講得太淺,他聽起來沒味道,也不吉祥了。所以「契機契理」的說法,是最吉祥的。佛沒有白說,我們沒有白聽,真正得到真實利益,這是最吉祥,這是大吉祥,是圓滿的吉祥。
In our world, Buddha Shakyamuni taught different methods for different levels of understanding and this is the utmost auspiciousness. First, the Buddha’s teachings never contradict the true reality of life and the universe. Second, the Buddha always adapted his teachings to fit the audience’s level of comprehension. His teachings would be a failure if they proved to be
incomprehensible for the listeners or if they were too simple and boring. Neither of these would be auspicious. Therefore, the appropriate teaching is most auspicious. The Buddha conveys all that he wishes to: we hear all that we can understand and absorb. This is the utmost, the greatest and perfect auspiciousness.
其次講到「福德」,大吉祥是要契機契理,要適合眾生的根機。我們現前大眾,念念不忘的,心心追求的,大概就是財富、智慧、健康、長壽,這些都是我們眼前希望得到的,這是福德。如果佛不把這些東西給我們,而要我們學佛,我們就會掉頭而去。為什麼呢?眼前想的都得不到,說來生來世得大福報,這太渺茫了!什麼時候能享受到啊!所以眼前的福利,必定要能得到,我們自會相信將來有更大的福報,這才講得通啊!
Nowadays, people pursue wealth, knowledge, health and long life. This is called good fortune. If the Buddha asks us to learn and practice Buddhism but we do not receive what he said we would, then we will reject the teachings. Why? If we cannot get what we wish for now, how can we believe we will receive what is promised to us for the next life? It is all too distant and uncertain. When will
we get to enjoy the promised great reward? However, if we can receive benefits now, we will be much more likely to believe in the promise of even greater rewards in the future. By truly practicing Buddhism, we will attain all that we wish for.
好像開花、結果一樣,現在花開得美好,我們才會相信將來果實一定結得好;若是現在花都不開,說將來會結好果實,我們當然不能相信啊。所以吉祥之後,一定是大福德。大福德怎樣才能夠得到?「福德」是果報,果之前一定要修因;修什麼因,得什麼果報。
This is similar to a tree blossoming and bearing fruits. Only when we see the beautiful blossoms, will we believe there will be good fruits. If the flower does not bloom, how can we believe there will be fruit? Therefore, we have the Great Good Fortune Brightness Cloud following the Great Auspicious Brightness Cloud. We must cultivate the cause before we can attain the effect.
佛教講「功德」。功德跟福德不一樣,功德才是真實的。你看諸佛成佛之後,他還用一百劫的時間專門去修福。為什麼?因為沒有福報不能度眾生。一個人會說法,大家看他沒有福,就不會相信他;他要是說這大福德是我修行得來的,別人見到很羨慕,自然就跟他學了。所以有智慧還要有福德才能度眾生。所謂「因戒得定,因定開慧」,戒、定、慧三學是屬於功德。這是佛法真正要教給我們的--修福、修慧,福慧雙修。
The next guiding principle is represented by the Great Merit Brightness Cloud. All Buddhas spent a long time, one hundred eons, cultivating good fortune after attaining Buddhahood. Why? A Buddha cannot help sentient beings if he himself does not have good fortune. People will not believe in a teacher who talks of it but obviously lacks it. However, when the teacher has good fortune and explains that it comes from cultivation, then people will listen and follow his or her teachings. Therefore, only if the teacher has good fortune and virtue in addition to wisdom can he or she help sentient beings. Thus, the Buddha taught us to cultivate both good fortune and wisdom. However, good fortune is different from merit in that merit is the one that helps us to transcend the cycle of birth and death. We accumulate merit by practicing the Three Learnings of
precepts or self-discipline, deep concentration and wisdom.
修行一定要有方法,方法裡面最重要的就是要有一個標準--我們要依靠一個標準--這個標準就是「大歸依」。大歸依不是平常講的歸依佛、法、僧三寶;大歸依是歸依大圓滿的自性,是圓滿的自性三寶。
In our practice, we need to rely on the next principle of the Great Refuge Brightness Cloud. This is not what is usually thought of as taking refuge in the Triple Jewels of the Buddha, the Dharma and the Sangha. Rather, it is to return to and rely upon the Triple Jewels, the great perfection of our self-nature.
最後是「讚歎」,讚歎實在講就是教化眾生。讚歎自性圓滿的功德,讚歎自性無量的功德。佛教教我們什麼?就是教我們要證得圓滿的自性。禪宗常說:父母未生前本來面目。「本來面目」就是大圓滿的自性。佛法所教,佛法所學,皆以此為目標,以此為方向。
The Great Praise Brightness Cloud symbolizes educating others about Buddhism, praising the perfect and infinite merits and virtue of the self-nature. What does Buddhism teach us? To attain our perfect self-nature. Zen Buddhism often says that we should search for the original state of our perfect self-nature.
以上所說的,是依據地藏菩薩本願經,經文開端世尊放光,光中包含無量無邊的意趣,這裡略說十種(十是代表圓滿的意思)。這一段經文,一般很容易含糊籠統念過,不曉得這裡面的密意。不僅是地藏經依此而說,佛所說無量無盡的經論,沒有一部不是從「大圓滿」流露而宣說出來。所以前五句是大圓滿的自性,後五句是自性的起用,也就是大圓滿的作用。這是佛陀教學的依據。像這樣的經文,在大乘經典裡,佛時常說,有時候用言語說;有時候用放光來表示。我們不可以不知道。知道這些,讀經就會很有味道了。
In summary, Buddha Shakyamuni emitted light at the beginning of the Earth Treasure Sutra. This light has many more infinite, boundless meanings than the ten brightness clouds discussed. The first five brightness clouds are the Great Perfection of self-nature and the last five are the function of the self-nature. These ten comprise the basis of the Buddha’s teachings and are to be found in
many sutras, often represented by emissions of light. Many people read of the brightness clouds without any real understanding of the profound meanings within. Not only this sutra, but also all sutras start and flow from the Great Perfection. We will benefit much more from reading sutras once we understand these representations.
(二)大乘圓滿法 /地藏/觀音/文殊/普賢
The Great Perfection of Mahayana Buddhism
大乘佛法的修學次第,是以四大菩薩作代表:第一位是九華山的「地藏菩薩」,第二位是普陀山的「觀音菩薩」,第三位是五台山的「文殊菩薩」,第四位是峨嵋山的「普賢菩薩」。用四大菩薩來代表整個的佛法。
The sequence of practice in Mahayana Buddhism is represented in China by the four Great Bodhisattvas: Di Tzang (Earth Treasure) of Jiuhua Mountain; Guan Yin (Great Compassion) of Putuo Mountain; Wen Shu Shi Li (Manjushri) of Wutai Mountain; and Pu Xian (Universal Worthy) of Emei Mountain.
「地」是大地,大地生長五穀、雜糧養活我們,我們離開大地就不能生存。地下的資源寶藏,使我們的生活得到滿足。所以佛就用「大地」比喻我們的「心地」。我們的心地,是真正的大圓滿,本來具足無量的慈悲、無量的智慧、無量的般若,乃至無量的吉祥、無量的福德。因此,佛所說一切經論,沒有一樣不是無量的。不但一切經皆是大圓滿,甚至於每一部經,字字都是大圓滿。諸位什麼時候能看出這個,那才知道其味無窮啊!
Earth Treasure means stored treasure of the great mother earth, which represents our mind. Without the earth, nothing could survive. So, the Buddha used the earth as a metaphor for our mind, which is the Great Perfection. It encompasses infinite compassion, wisdom, intuitive wisdom, auspiciousness, good fortune, merit and
virtue. Therefore, all that the Buddha told us in the sutras is infinite, is the Great Perfection. Understanding this will enable us to find the boundless meanings within.
「地藏經」主要是給我們講,入佛門最初的修學方法,就是「孝親尊師」。佛陀教育是「師道」,師道建立在「孝道」的基礎上。不孝父母怎麼會尊重師長?不尊重師長,不肯聽老師的話,老師再有學問,再有能力,也沒有辦法傳授給他。
The Earth Treasure Sutra explains that we begin our learning and practice by being filial to our parents and respectful to our teachers and elders. Buddhism is an education of honoring teachers and revering their teachings, which is based on the foundation of filial piety. How can we expect a person who is not filial to his or her parents to respect his or her teachers? A teacher, regardless of
learning and capabilities, cannot impart knowledge to a student who lacks respect and does not listen.
所以「尊師重道」,才能成就學業。地藏菩薩本願經是佛門的孝經。「孝道」就是「大圓滿」的大根大本,一切圓滿從這裡開始。
Therefore, only when we honor teachers and revere their teachings can we truly succeed in our learning of Buddhism. The Original Vow of Earth Treasure Bodhisattva Sutra is the sutra of the filial piety, which is the very heart of the Great Perfection. All other perfections arise from it. From here, we extend this loving and caring for parents to respecting teachers and elders.
再將「大圓滿」擴展提升--我們孝親尊師,將孝敬發揚光大,孝敬一切眾生,沒有分別、沒有執著、一切平等,孝敬虛空法界一切眾生,這就是「觀音」法門了。所以觀音是地藏的發揚光大,沒有地藏那來的觀音!好像蓋樓房一樣,沒有第一層樓那有第二層;觀音是地藏的發揚光大,稱為大慈大悲。「孝、慈」不能感情用事,一定要依止在理智的基礎上,才能得到真實的受用,得到正面的好處。
We keep expanding from here until we respect and care for all sentient beings without discrimination or attachment. This is the enhancement and extension of Earth Treasure Bodhisattva and is the teaching of Guan Yin Bodhisattva. Therefore, without filial piety, there would be no great compassion. This is similar to building a house. The second floor must be built upon the first floor. In being filial to parents and showing compassion for all other beings, we should not use emotions. Rather we need to base this compassion on rationale and wisdom. Only in this way can we attain positive results.
所以第三位菩薩,就是「文殊菩薩」,代表「智慧」。「普賢菩薩」代表「實踐」--將孝、敬、慈悲、智慧應用在日常生活中。我們從早到晚,對人、對事、對物,能夠從心所欲都不違背這個原則,就是普賢菩薩。
Next is the third Bodhisattva, Manjushri, who symbolizes wisdom and Universal Worthy Bodhisattva who symbolizes the practice of filial piety, respect, compassion and wisdom in our daily lives. If we practice these principles when interacting with others, matters and objects, then we ourselves are Universal Worthy Bodhisattva.
誰是普賢?人人都是普賢,普賢法門是圓滿的法門。所以華嚴經說:不修普賢行,就不能圓成佛道。為什麼呢?普賢是心心大圓滿、願願大圓滿、行行大圓滿。如果這當中沒有真實的智慧,普賢菩薩的大願就不能圓滿。
The teachings of Universal Worthy Bodhisattva are perfect. As the Flower Adornment Sutra tells us, we cannot attain Buddhahood if we do not follow this teaching. Why? This Bodhisattva is perfect in every thought, every vow and every deed. Without true wisdom, the great vow of Universal Worthy Bodhisattva cannot be fulfilled.
四大菩薩表現此義,代表大乘圓滿的佛法。所以要從地藏學孝敬,進而學習觀音的大慈、文殊的大智、普賢的大願大行。
These four great Bodhisattvas exemplify this understanding and represent the perfection of Mahayana Buddhism. Therefore, from Earth Treasure Bodhisattva, we learn filial piety and respect, from Guan Yin Bodhisattva, we learn great compassion, from Manjushri Bodhisattva we learn great wisdom and from Universal Worthy
Bodhisattva we learn the great vows and conduct.