〈佛法常明广布祈愿颂〉之说明  林钰堂   

 

 

为便说明,先列颂文:
五毒笼罩六道陷愚迷 愿众因苦转求解脱道
世间无解流连徒劳累 愿众醒悟出缠离顾虑
一切无常无有能掌控 愿众警觉无复计短长
佛理难悟修途多歧异 愿众开慧舍执达圆融
身心纠结层层似蚕茧 愿众解结修途能坚持
私执未灭证悟欠圆满 愿众无我精进便证达
圆证法身智悲难思议 愿众成佛救渡无限尽

依次说明:

第一句「五毒笼罩六道陷愚迷 愿众因苦转求解脱道」是说,由于贪嗔痴慢疑的驱使,六道众生陷于认不清实际的迷茫追逐中;祈愿众生能因为在轮迴里无止境的受苦,而希求、寻找能解脱轮迴的方法、途径。在轮迴里,虽然有些暂时的享乐,但不能保障永久;佛法认为这种不究竟的享受,也是「苦」。

这是先指出,轮迴六道受苦的原因,希望众生能转求解脱。

第二句「世间无解流连徒劳累 愿众醒悟出缠离顾虑」是说,世间的一切问题在世间层面的作为下都是不可能圆满解决的——任何处理都不免引生其他问题,因此流连其间只是徒劳添累;祈愿众生能醒悟这一点,而放下种种顾虑,来步上脱离世间缠缚的修行佛法之途。

这是说,世间既然无解,徒劳无益,希望众生能断然步上修途。

第三句「一切无常无有能掌控 愿众警觉无复计短长」是说,一切都不断迁变,并且没有任何方法可以控制种种变化;祈愿众生能警觉事实的真相,而不再依自己心中的见解、要求来评判事物,计较不休。

这是说,一切无常,无能掌控,希望众生能不再陷于徒劳的批评、计较。批评,基本上是一种「自以为是」,而事实上往往无效用,结果只是流连于计较的纠缠而虚耗心神。修行者若不能脱出批评、计较,就不可能真正精进于专心修行。

第四句「佛理难悟修途多歧异 愿众开慧舍执达圆融」是说,佛法里的一些理论,一般很难透彻地领悟其义旨,结果形成种种分歧的法门及修途;祈愿众生能有无限开阔的智慧,舍弃偏执,而达到圆融一切佛法修途的修行。

这是说,修行的途径纷杂,希望众生能有智慧来舍弃偏执,而在修行上达到圆融的境界。我提倡的「大圆融」,在所有佛法修法中都融入法界无限一体的认定,便可助成。

第五句「身心纠结层层似蚕茧 愿众解结修途能坚持」是说,修行者真正面对的、待解决的难关是自身自心一向累积的层层纠结——这也是种种病苦的基本根源;祈愿众生能在可以彻底解开所有这些纠结的佛法修途上,永远不断地坚持下去。

这是说,修行真正的问题所在,希望众生能坚持修行佛法的人生,因为佛法是真正能解身心纠结的,但是需要修行者长远及不断的坚持,纔能完全解脱。

第六句「私执未灭证悟欠圆满 愿众无我精进便证达」是说,修行佛法的证悟,只要私心未尽,就不能圆满;祈愿众生,只要精进不懈,就能证达「无我」的本来无限。

这是说,私心偏执是证悟的根本障碍,希望众生只要精进不懈,就能证达「无我」。

第七句「圆证法身智悲难思议 愿众成佛救渡无限尽」是说,回归无限一体便自然有超乎意念范围的智慧与慈悲;祈愿众生,都早日成佛,从而得以无限、无尽地帮助一切众生超脱轮迴。

这是说,修行的究竟目的是回归本来无限的一体,而在一切一体里,智慧及慈悲的功用都是意念所不能及的,希望众生回归一体,然后自然无限地救护一切同体有情。

总结说明:

经过上面的依次说明,可以看出,此颂内其实隐含了佛法修行的重要次第:

  一、脱苦求道,二、无解出离,三、无常不执,四、圆融修法,五、恆毅解结,
  六、精进去私,七、无限渡众

并且在每一阶段都聚焦于最重要的关键上。

再来,虽然祈愿是求佛法常明广布,颂中完全没有提及在弘法上表相的兴盛及分别,而只关注修行者循序进展的次第,因为我认为佛法是否常明、是否广布,完全在于是否有真正领悟佛法者,有真正实践佛法者,而不是一般世间所看到的表相如何。

 

二○二○年五月十六日
养和斋    于加州


 

 

Exposition on ″Stanza on Constant Illumination and Wide Spreading of Dharma″

Yutang Lin

 

To facilitate exposition, the text of the stanza is presented below:

Engulfed in the Five Poisons, sentient beings in the Six Realms are trapped in delusions;
May all in sufferings thereby turn to seek the path of emancipation!

Worldly problems having no solutions, lingering therein will gain only toil and distress in vain;
May all become awaken and escape from entanglements without further deliberations and cares!

All are impermanent and there is no possibility of control and management on changing;
May all become keenly aware of this and no longer linger in comparisons and calculations!

Essence of Dharma difficult to comprehend and paths of Dharma practices are variant and at odds;
May all mature in Wisdom to renounce partial grasping and reach harmonious comprehension!

Intertwining knots of body and mind have been accumulated, layers over layers, like a cocoon;
May all sustain resolution in resolving all such knots on the path of Dharma practices!

Personal grasping, not extinguished, attainment of enlightenment lacks full completion;
May all, through diligent Dharma practices,  readily attain the state of non-self!

Full attainment of Dharmakaya yields incomprehensible display of Wisdom and Compassion;
May all attain Full Enlightenment to conduct salvation activities without limits and ending!

Sequential Exposition:

First two lines,
″Engulfed in the Five Poisons, sentient beings in the Six Realms are trapped in delusions;
May all in sufferings thereby turn to seek the path of emancipation!″,
states that, driven by greed, hatred, ignorance, arrogance and distrust, all beings in the Six Realms are trapped in deluded pursuits due to inability to recognize reality as it is; may all beings find endless sufferings in transmigration unendurable and thereby turn toward seeking a path of liberation from Samsara. Even though there are some temporary pleasures in Samsara, and yet there is no guarantee that pleasures will last; thus, in Dharma such insecure and transient pleasures are also considered as ″suffering″.

First, it points out the fundamental causes of sufferings for beings in the Six Realms and pray for all beings to turn toward seeking liberation.

Second two lines,
″Worldly problems having no solutions, lingering therein will gain only toil and distress in vain;
May all become awaken and escape from entanglements without further deliberations and cares!″,
states that, all problems in the worldly realms, when dealt with through worldly activities, cannot be resolved to full satisfaction—any kind of handling could not avoid resulting in creating other problems, and hence, lingering therein is merely vain attempts adding tiredness; may all beings awaken to this fact, and thereby let go of all sorts of cares and considerations to step onto the Dharma practice path to stay away from worldly entanglements.

It says that, since there is no resolution in worldly endeavors to worldly problems, those efforts are indeed in vain, and thus pray that all beings can take drastic action to begin Dharma practices.

Third two lines,
″All are impermanent and there is no possibility of control and management on changing;
May all become keenly aware of this and no longer linger in comparisons and calculations!″,
states that, all are constantly evolving and changing, and there is no way to control or manipulate all such changes; may all beings become alerted to reality of matters and no longer judging all matters according to personal views and demands and comparing and calculating incessantly.

It says that, all are impermanent and no way to control changes, and hence pray that all beings can no longer stay trapped in ineffectual criticizing and comparing. Criticizing is, basically, a kind of self-righteousness, and often ineffectual in dealing with matters, consequently, it is merely lingering in entanglements of comparing and haggling and vainly wasting one′s energies. If a Dharma practitioner cannot escape from criticizing and comparing, then there is no hope of genuine concentration in devoted Dharma practices.

Fourth two lines,
″Essence of Dharma difficult to comprehend and paths of Dharma practices are variant and at odds;
May all mature in Wisdom to renounce partial grasping and reach harmonious comprehension!″,
states that, in general, essence of various theories in Dharma are very difficult to comprehend thoroughly, and consequently, there are many diverse paths and teachings on Dharma practices; may all beings awaken to Wisdom which is boundlessly open, and renounce partial grasping to engage in Dharma practices which are harmonious to all paths.

It says that, there are diverse paths in Dharma practices, and hence pray that all beings will have the Wisdom to renounce partial grasping and thereby attain harmonious states in Dharma practices. The ″Great Harmony″ I propound, integrates the recognition, that the Dharmadhatu is a limitless oneness, into all Dharma practices, and thus the teaching can help Dharma practitioners to attain harmonization.

Fifth two lines,
″Intertwining knots of body and mind have been accumulated, layers over layers, like a cocoon;
May all sustain resolution in resolving all such knots on the path of Dharma practices!″,
states that, the real juncture facing a Dharma practitioner and needs to be resolved is the cluster of knots in mind and body that are entangled layers over layers and accumulated since beginningless time—this is also the fundamental cause of illnesses in body and mind; may all beings sustain continuous and never-ending endeavoring on the Dharma path which can fully and thoroughly untangle all such knots.

It points out where the actual problem is for engaging in Dharma practices, and pray that all beings can persist in living a life of Dharma practices because Dharma practices can truly resolve all knots of entanglements in body and mind, but it needs a Dharma practitioner′s incessant and lasting persistence in practicing accordingly to attain complete emancipation.

Sixth two lines,
″Personal grasping, not extinguished, attainment of enlightenment lacks full completion;
May all, through diligent Dharma practices,  readily attain the state of non-self!″,
states that, attainment of full enlightenment, as long as personal grasping not exhausted, cannot be accomplished, and pray that all beings, as long as they endeavor on the Dharma path diligently without swerving, will be able to attain the originally limitless ″non-self″.

It points out that, personal partial grasping is the fundamental hindrance to attaining full enlightenment, and pray that all beings, as long as they practice Dharma diligently without swerving, will be able to attain ″non-self″.

Seventh two lines,
″Full attainment of Dharmakaya yields incomprehensible display of Wisdom and Compassion;
May all attain Full Enlightenment to conduct salvation activities without limits and ending!″,
states that, when returned to limitless oneness of all, naturally there will arise Wisdom and Compassion which are beyond the scope of human conceptions; may all beings attain Buddhahood sooner, and thereby can help all beings escape from Samsara endlessly in boundless ways.

It points out that, the ultimate goal of Dharma practices is to return to the originally limitless oneness of all, and that, in oneness of all, functioning of Wisdom and Compassion are beyond conceptualization, and pray that all beings return to oneness of all and then naturally help all beings, who are in the same totality, in limitless ways.

Concluding Exposition:

Through the sequential exposition above it may be noticed that within this supplication there is an underlying ″important stages of practice path″ for engaging in Dharma practices:
  1. Seeking liberation from sufferings 2. Renouncing due to no solutions
  3. No grasping due to impermanence 4. Harmonizing Dharma practices
  5. Persisting in untying knots 6. Extinguishing self through diligence
  7. Limitless in saving beings
And at each stage the focus is on the most crucial juncture.

Furthermore, even though the supplication aims at constant illumination and wide spreading of Dharma, in the texts there is no mentioning of superficial prosperity and discriminations, and instead, it concentrates on stages for practitioners to advance on the enlightenment path; this is because I recognize that, whether Dharma is constantly illuminating, is wide spreading or not, depends on whether there are persons who genuinely comprehends essence of Dharma, persons who actually engages in serious Dharma practices or not, but not on how it looks superficially from the worldly point of views.

 

Written in Chinese on May 16, 2020
Translated into English on May 17, 2020
El Cerrito, California

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