〈佛法常明廣佈祈願頌〉之說明  林鈺堂       簡繁轉換 - 繁體

 

 

為便說明,先列頌文:
五毒籠罩六道陷愚迷 願眾因苦轉求解脫道
世間無解流連徒勞累 願眾醒悟出纏離顧慮
一切無常無有能掌控 願眾警覺無復計短長
佛理難悟修途多歧異 願眾開慧捨執達圓融
身心糾結層層似蠶繭 願眾解結修途能堅持
私執未滅證悟欠圓滿 願眾無我精進便證達
圓證法身智悲難思議 願眾成佛救渡無限盡

依次說明:

第一句「五毒籠罩六道陷愚迷 願眾因苦轉求解脫道」是說,由於貪嗔癡慢疑的驅使,六道眾生陷於認不清實際的迷茫追逐中;祈願眾生能因為在輪迴裡無止境的受苦,而希求、尋找能解脫輪迴的方法、途徑。在輪迴裡,雖然有些暫時的享樂,但不能保障永久;佛法認為這種不究竟的享受,也是「苦」。

這是先指出,輪迴六道受苦的原因,希望眾生能轉求解脫。

第二句「世間無解流連徒勞累 願眾醒悟出纏離顧慮」是說,世間的一切問題在世間層面的作為下都是不可能圓滿解決的——任何處理都不免引生其他問題,因此流連其間只是徒勞添累;祈願眾生能醒悟這一點,而放下種種顧慮,來步上脫離世間纏縛的修行佛法之途。

這是說,世間既然無解,徒勞無益,希望眾生能斷然步上修途。

第三句「一切無常無有能掌控 願眾警覺無復計短長」是說,一切都不斷遷變,並且沒有任何方法可以控制種種變化;祈願眾生能警覺事實的真相,而不再依自己心中的見解、要求來評判事物,計較不休。

這是說,一切無常,無能掌控,希望眾生能不再陷於徒勞的批評、計較。批評,基本上是一種「自以為是」,而事實上往往無效用,結果只是流連於計較的糾纏而虛耗心神。修行者若不能脫出批評、計較,就不可能真正精進於專心修行。

第四句「佛理難悟修途多歧異 願眾開慧捨執達圓融」是說,佛法裡的一些理論,一般很難透徹地領悟其義旨,結果形成種種分歧的法門及修途;祈願眾生能有無限開闊的智慧,捨棄偏執,而達到圓融一切佛法修途的修行。

這是說,修行的途徑紛雜,希望眾生能有智慧來捨棄偏執,而在修行上達到圓融的境界。我提倡的「大圓融」,在所有佛法修法中都融入法界無限一體的認定,便可助成。

第五句「身心糾結層層似蠶繭 願眾解結修途能堅持」是說,修行者真正面對的、待解決的難關是自身自心一向累積的層層糾結——這也是種種病苦的基本根源;祈願眾生能在可以徹底解開所有這些糾結的佛法修途上,永遠不斷地堅持下去。

這是說,修行真正的問題所在,希望眾生能堅持修行佛法的人生,因為佛法是真正能解身心糾結的,但是需要修行者長遠及不斷的堅持,纔能完全解脫。

第六句「私執未滅證悟欠圓滿 願眾無我精進便證達」是說,修行佛法的證悟,只要私心未盡,就不能圓滿;祈願眾生,只要精進不懈,就能證達「無我」的本來無限。

這是說,私心偏執是證悟的根本障礙,希望眾生只要精進不懈,就能證達「無我」。

第七句「圓證法身智悲難思議 願眾成佛救渡無限盡」是說,回歸無限一體便自然有超乎意念範圍的智慧與慈悲;祈願眾生,都早日成佛,從而得以無限、無盡地幫助一切眾生超脫輪迴。

這是說,修行的究竟目的是回歸本來無限的一體,而在一切一體裡,智慧及慈悲的功用都是意念所不能及的,希望眾生回歸一體,然後自然無限地救護一切同體有情。

總結說明:

經過上面的依次說明,可以看出,此頌內其實隱含了佛法修行的重要次第:

  1. 脫苦求道,二、無解出離,三、無常不執,四、圓融修法,五、恆毅解結,

六、精進去私,七、無限渡眾
並且在每一階段都聚焦於最重要的關鍵上。

再來,雖然祈願是求佛法常明廣佈,頌中完全沒有提及在弘法上表相的興盛及分別,而只關注修行者循序進展的次第,因為我認為佛法是否常明、是否廣佈,完全在於是否有真正領悟佛法者,有真正實踐佛法者,而不是一般世間所看到的表相如何。

 

二○二○年五月十六日
養和齋    於加州


 

 

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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