這是這一位羅睺阿修羅王，他說的這一首偈頌，這一首偈頌一開始第一句，他說： 「十方所有廣大眾」 ：十方包括東南西北、東南方、西南方、西北方、東北方，加上、下，四維上下，十方所有廣大眾，就是說一切的眾生，包括胎、卵、濕、化，飛、潛、動、植，這一切有情與無情，都包括在內了，所以叫廣大眾，這個廣大眾是所有的眾生都在內了。這麼多的大眾是 「佛在其中最殊特」 ：在這廣大眾裡邊，唯佛才能究竟諸法的實相。今天講一講美國的佛、美國的菩薩、美國的祖師，果護今天一早就說過， 「天上天下無如他，十方世界亦無比，世間所有我盡見，一切無有如他者。」這個他是誰呢？就是金山寺高僧，你看誰高就是誰。天上天下都無如他了，所以他今天代表金山寺去歡迎從香港來的客人，這是果護說的。果護說了一句： 「天上天下無如他 」，這個他是誰？我給你們說清楚，不然你們好像猜謎似的： 「師父說那一個呢？」現在指名叫出來，就是果寧，天上天下無如果寧，在十方世界亦無比，在十方世界廣大眾裡頭也沒有人比的，因爲他很高的，是不是？對不對？對了；「世間所有我盡見，一切無有如他者。」眞的，（笑聲）你不知道，那還是有「無有如他者」的意思在裡頭，那麼不但天上天下無如他，也是 「天上天下無如你，十方世界亦無比，世間所有我盡見，一切無有如你者」，再可以這麼說 「天上天下無如我，十方世界亦無比，世間所有我盡見，一切無有如我者」 ，這麼念。在佛至眾生之中，佛是最無上、最高的，所以說佛在其中最殊特，你不要無如他，無如你，無如我，無如佛，「天上大下無如佛，十方世界亦無比，世間所有我盡見，一切無有如佛者」，這才是對了，不要盡做一些牽強不妥切的打油詩。一切無有如佛者，佛在其中最殊特，佛在大眾之中是最特殊的、最特別的，不是最古怪的，是最特別的，對不對謝教授？
「光明徧照等虛空」：佛的光明徧照十方法界，這個佛的光，沒有分別的，無論你是善眾生，他也照；惡的眾生，他也照；不善不惡的眾生，他也照。他沒有選擇，不說，你這個眾生太惡了，我這個光不照你了，沒有這個分別。所以光明徧照等虛空，就好像虛空那個樣子，虛空裡邊是包括森羅萬象，無所不有、無所不包、無所不容、無所不拿。 「普現一切眾生前」：這光明徧照等虛空，是普現一切眾生前，現到眾生的前邊，令眾生見到光發菩提心 ，而得度了。得度了，這是普現一切眾生前，那麼普現一切眾生前，現在你也有份，我也有份 ，他有份，互相你我他，你我他互相得到佛光的普照，佛光的接引，你看好不好？
Of all the vast, great multitudes in the ten directions,
Among them the Buddha is unique by far.
His light shines everywhere, just like empty space,
Universally appearing before all living beings.
The first line of the verses spoken by the Asura King "Disturbing by Seizing" (Rahu) says,
of all the vast, great multitudes in the ten directions. The ten directions are the four cardinal points North, South, East, and West; the four intermediate directions Northeast, Southeast, North west, and Southwest; plus the zenith and the nadir. The vast great multitudes in the ten directions refers to all living beings, including those born from womb, from eggs, from moisture, or by transformation, whether flying, swimming, ambulating, or rooted. All sentient and non-sentient beings are covered by this, which is why they are called vast, great multitudes, meaning all living beings whatsoever.
Among them, so many beings, the Buddha is unique by far. In that vast multitude of beings, only the Buddha has been able to fathom the real mark of all dharmas to the ultimate. Today I will talk about an "American Buddha," an "American Bodhisattva," an "American Patriarch." This morning Gwo Hu said, "Between heaven and earth there is no one like him; in the ten directions no one can compare. I have seen everyone throughout the world, and there is no one like him." Who are we talking about? It's Gold Mountain and so today he represented Gold Mountain Monastery to welcome our guests from Hong Kong. That's the way Gwo Hu put it: "Between heaven and earth there is no one like him." I told you clearly, but you seem to be puzzled and wondering, "Who does the Master mean?" Now I will state his name: It's Gwo Ning. Between heaven and earth there is no one like Gwo Ning; in the ten directions no one can compare. There is no one comparable to him among all the vast, great multitudes of being throughout the world-systems of the ten directions--because he is exceptionally tall, right? Right! I have seen everyone throughout the world, and there is no one in it like him. That's true.
(laughter). You don't realize it, but there is also the meaning of there being no one like him in this. Not only is there no one like him between heaven and earth, but also "between heaven and earth there is no one like you; in the ten directions no one can compare. I have seen everyone throughout the world, and there is no one like you in it."
One can also say, "Between heaven and earth there is no one like me; in the ten directions no one can compare. I have seen everyone throughout the world, and there is no one like me in it." However, among living beings, the Buddha is supreme to the utmost, the very highest, unsurpassed -- which is why the text says that among them the Buddha is unique by far. Don't make it, "No one like him, no one like you, no one like me." It's "no one like the Buddha." "Between heaven and earth there is no one like the Buddha; in the ten directions no one can compare. I have seen everyone throughout the world, and there is no one like the Buddha in it." That's how it should be; don't distort the meaning. "There is no one like the Buddha." "Among them the Buddha is unique by far." In the midst of those great multitudes the Buddha is the most special and unique---the most extraordinary, not the most peculiar. Isn't that right?.
His light shines everywhere, just like empty space. The light of the Buddha shines throughout the Dharma Realms of the ten directions, and the Buddha's light makes no discriminations. It shines upon you whether you are a good living being, a bad one, or neither good nor bad. It isn't exclusive. It wouldn't say, "You're too evil a being for my light to shine on." The light doesn't make such distinctions, which is why it shines everywhere, just like empty space. Empty space holds all existing things within it. There is nothing existing apart from it, nothing beyond its scope, nothing excluded or omitted. The light shines everywhere like empty space, universally appearing
before all living beings. It inspires beings who see it to make the resolve for Bodhi and be crossed over. Since it universally appears before all living beings, you now are part of this; and so am I and other people. You, 1, and others are all mutually illumined and guided by the universal light of the Buddha. Isn't that fine?
The Buddhalands in hundreds of thousands of kalpas
All clearly appear in the space of a ksana,
Radiating light to transform beings, reaching all without exception.
This is what Vemachitra profoundly praised and rejoiced in.
The Buddhalands in hundreds of thousands of kalpas are an enormous number of Buddhalands and huge stretches of time. During that time limitlessly many Buddhas accomplish Buddhahood, and teach and transform living beings. Those many Buddhalands
all clearly appear in the space of a ksana. A ksana is an extremely short time interval, but in it appear all those limitlessly many eons and Buddhalands. Infinitely many eons are compressed into a single instant of thought, and a single instant of thought is extended for infinitely many eons. All the Buddhalands of the ten directions appear inside a single speck of dust. That illustrates the small being able to contain the great, and the great being able to enter the small. Great and small are not mutually obstructive; one and many are also not obstructed.
Such a state cannot be understood by ordinary beings. Radiating light to transform beings, reaching all without exception. The Buddha's light extends to reach all living beings, teaching and transforming them. Aided by the Buddha's light, beings can leave suffering and attain bliss, turn back from confusion and return to enlightenment. Since the Buddha's light pervades the world-systems of the ten directions, it is said to reach all without exception.
This is what Vemachitra profoundly praised and rejoiced in. The Asura King Vemachitra, "Various kinds from a Silken Thread," deeply understood, praised, and liked this kind of state, this kind of door to liberation.
The state of the Thus Come One is incomparable.
Using various Dharma-doors, he is always helping beings.
If living beings have suffering, he eradicates it all.
King Shambara was able to see this.
The state of the Thus Come One is not the same as other tates. It cannot be conceptualized by thought or described in words. Nor can any god or spirit compare to him, and so the Thus Come One's state
is incomparable. Nothing can compare with the Buddha's state.
Using various Dharma-doors, he is always helping beings. The Buddha employs all sorts of approaches to Dharma to benefit beings, enabling all beings to turn back from confusion and return to enlightenment, discard what is deviant and return to the proper, leave suffering and attain bliss. The Buddha sees all beings as not being different from the Buddha. Why is that? It's because they all have the Buddha-nature and are capable of becoming Buddhas. If you weren't a Buddha the past, you may be a Buddha now. Or if you are not a Buddha now, you will be a Buddha in the future.
Therefore from the point of view of Buddhism, there is in fact no "Buddhism." "Buddhism" is just a name imposed upon it, but actually Buddhism is the Teaching of People--the religion of all people. And Buddhism is the Teaching of Living Beings, the religion of all living beings. That's why the Buddha said all living beings have the Buddha-nature and are capable of becoming Buddhas. Anything with blood and breath is a living being, and every living being has the Buddha-nature. You can't say you don't want that Buddha-nature and are going to discard it. There's no way to discard it, since you are a living being. Even if you weren't a living being, you still couldn't discard your inherent Buddha-nature. You couldn't divorce yourself from it. Therefore in Buddhism--the Teaching of Living Beings, the Teaching of People--whether or not you believe in the Buddha, you are a Buddhist. If you believe in the Buddha you come nearer to the Buddha; and if you don't believe in the Buddha you are farther away from the Buddha. It's not the Buddha who goes farther away from you; you go farther away from the Buddha. In any case, whether you have faith or not, you are a disciple of the Buddha, since you all have the Buddha-nature. Therefore, sooner or later you will all become Buddhas. See how Buddhism comprises the nature of the Dharma Realm, including all humankind, all living beings. All are within Buddhism. Even if you maintain you do not believe in the Buddha, you are still a Buddhist, since you cannot get out of the Dharma Realm. Hence within Buddhism you are a Buddhist regardless of whether you believe in the Buddha or not. Even if you slander or berate the Buddha, you are a disciple of the Buddha. That's how extensive and all-encompassing Buddhism is. It has no boundaries or limits. Consequently, the Buddha's state is described as being inconceivable and incomparable. Nothing can equal it.
Using various Dharma doors, he is always helping beings, constantly benefitting them.
If living beings have suffering, he eradicates it all. The Buddha teaches all living beings the Dharma-doors for freeing themselves from suffering and attaining bliss---how to end birth and death.
King Shambara was able to see this. The Asura King mentioned before, whose name means "Clever Magical Illusions," was able to understand this state.
to be continued