前一次不就給你們講過？彌勒菩薩說的那個偈頌：「老拙穿衲襖」，老拙就是很愚癡的這一個老頭子。「淡飯腹中飽」，吃的是那個沒有滋味的、平平淡淡的飯，可是吃得飽。「補破好遮寒」，我補這個破衣服可以遮寒了，凍不壞我了。「萬事隨緣了」，什麼事情都是很隨便的，我不是對你們講？我說 Everything I OK! (一切我都好！)也就是隨緣了，隨緣了就是 Everything is OK!(一切都好！)
From last issue:
The Conduct of Benefitting, the Conduct of Freedom from Anger.
The Old Fool wears tattered clothes.
And fills his belly with bland food.
He mends his clothes against
And just puts up
with whatever comes along.
I've recited the poem by Maitreya Bodhisattva for you before:
The Old Fool wears tattered clothes. The Old Fool is a very silly old man who wears ragged robes. And fills his belly with bland food. The food he eats is tasteless and plain, but it fills him up. He mends his clothes against the cold. By patching up my ragged clothes, I can keep the cold out and avoid freezing. And just puts up with whatever comes along. He is very easygoing about everything. Haven’t I told you before that, for me, everything is okay! I just go along with the conditions. According with conditions means having the attitude, “Everything is okay!”
If someone scolds the Old Fool, / He just says, “Fine.” Maitreya Bodhisattva is saying this, not me. All of you should not start scolding me now, because I haven’t reached that level yet. I want to make that clear first. If someone strikes the Old Fool, / He lies down to sleep. If someone gives me a beating, I just fall down and go to sleep, completely oblivious. “Spit on my face? I’ll just let it dry. If you spit on my face, I don’t even wipe your saliva off with my hand. I just let it dry by itself. I save energy and you don’t get upset.” I save the strength required to wipe off the spit, and when you see me act this way, your afflictions disappear.
This kind of Paramita / Is the jewel within the wonderful. This Paramita (Perfection) of Patience under insult is a treasure within the wonderful. If you get this good news, / What worry can there be about not perfecting the Way? If you truly understand this message, how can you not become a Buddha? How can you fail to attain the Way? You will certainly attain it.
So the third conduct is the practice of patience. Because it involves patience, the text says “without putting forth any opposition.” This is called the Conduct of Freedom from Anger. This refers to a lack of anger in one’s behavior and practice. One removes oneself from feelings of anger and hatred. One’s attitude is: “No matter how you treat me, I won’t get angry at you.” This is the third kind of practice of staying away from anger, being free of anger.
To undergo birth in various forms continuously to the bounds of the future, equally throughout the three periods of time and pervading the ten directions, is called the Conduct of Endlessness.
The fourth is the Perfection of Vigor. To undergo birth in various forms means to be able to be born by transformation within any of the twelve classes of living beings. One can send transformation bodies among all those kinds of beings, continuously to the bounds of the future, equally throughout the three periods of time—past, present, and future—and pervading the ten directions. “Equally throughout the three periods of time and pervading the ten directions” means one can do this endlessly and inexhaustibly. Thus, this is called the Conduct of Endlessness, and it corresponds to the Fourth Perfection of Vigor. This passage on the Conduct of Endlessness is basically talking about the Paramita of Vigor, which means going forward with courageous vigor and not retreating.
When everything is equally in accord, one never makes mistakes among the various Dharma-doors.
This is called the Conduct of Freedom from Deluded Confusion.
This passage is on the Perfection of Dhyana-Samadhi. With Dhyana samadhi one is not scattered and confused. When everything is equally in accord, one never makes mistakes among the various Dharma-doors. Everything is uniformly in accord among the various Dharma-doors. The various Dharma-doors refers to all the Dharma-doors spoken by the Buddha. Within all these Dharma-doors, one can naturally distinguish among them and understand them with clarity: each kind of dharma has its particular function, and one knows them all without the slightest error. This is called the Conduct of Freedom from Deluded Confusion. One removes oneself from deluded confusion, that is, from stupidity and lack of clarity. This is talking about the Perfection of Dhyana-Samadhi.
→To be continued