怎麼叫「方便海」呢？佛這種境界，和普賢菩薩所入這種不可思議的境界，不是說他在常寂光那兒要起一個念，或者打一個妄想，要來到這個世界上教化眾生。他不需要這樣子，就是在那個真的本體上他不動，可是又能成俗諦的事；在真諦的理上不需要動，而能成就俗諦的事，這叫「理事無礙」的不思議的境界 -- 理也不思議，事也不思議；理不礙事，事也不礙理，就是在理上就是事，在事上也就是理，所以這叫理事無礙的方便海。
I gave her another explanation: There might be three brothers who accomplish the deeds mentioned in the Sutra cooperatively. Perhaps the eldest brother offers some of his bone to make a brush, the second brother peels off some of his skin for paper, and the third brother says, "Fine, I'll use my blood."
Not only will the three people not die, they will be able to cooperate like this in life after life. This is similar to how the two Bhikshus from Gold Mountain Monastery are practicing "three steps, one bow" together. One of them bows every third step, and the other pulls the cart a hundred or so yards ahead and bows in place. They work as a team. It's not that one monk carries the supplies and doesn't get to bow, but only waits as the other monk bows. In the present situation, if several people cooperatively carry out the task, how could they die? They would not be in danger of dying.
If the situation is hypothetical and there is no such person in reality, who would die? If a person uses only a small part of his body, then he would not die either. Further, if there were three people carrying out the task together, they would not die either.
When Ma Feiyang heard my explanations, her doubts vanished and she was very happy. She told me, "When I first heard the principles in the Sutra, I could not sleep at night. I wondered, 'How could it be this way?' Now I'll be able to sleep when I go home."
You should not underestimate the principles discussed today and think the question was a minor one. We should be very familiar with the principles in each passage of the Buddha's Sutras. You should not be unable to answer when people bring up questions for discussion. If you study on a regular basis, you will be able to resolve any problem that arises, like a sharp blade slicing through something easily.
[End of Part Four]
The Wondrous Adornments of World Rulers,
Further, the Bodhisattva Mahasattva Universal Worthy entered the expedient sea of the door of inconceivable liberation and entered the Thus Come One's sea of merit.
Further indicates that the principles in the Sutra which were not completely explained previously will now be further elucidated.
The Bodhisattva Mahasattva Universal Worthy has the greatest vows and practice. He made the Ten Great Kings of Vows, which encompass all vows within it. That is why they are kings among vows. The state of his cultivation is inconceivable, and the state he has entered is also inconceivable. Since the state he has cultivated is inconceivable, the state he has entered is also inconceivable. Having entered this inconceivable state, he hopes all living beings will also enter it. The great Bodhisattva Universal Worthy has
entered the expedient sea of the door of inconceivable liberation. What is inconceivable can neither be conceived by the mind nor expressed in language. What is a sea of expedients? The Buddha's state and the inconceivable state entered by Universal Worthy Bodhisattva is such that when they are in the Pure Land of Eternal Stillness and light, they need not formulate the thought to come to this world to teach and transform living beings. Without leaving the noumena of absolute truth, they are able to accomplish mundane deeds in accord with conventional truth. This is the inconceivable state of nonobstruction of phenomena and noumena.
The noumena are inconceivable, and so are the phenomena. The noumena do not obstruct the phenomena, and the phenomena do not obstruct the noumena. It is right within the noumena that phenomena are found. The phenomena itself is the noumena. Thus, this is the expedient sea of the nonobstruction of phenomena and noumena.
There is another expedient: right within the mind of the causal ground, the enlightenment of the ground of fruition is perfectly realized. The fruit of perfect enlightenment is achieved on the causal ground. Therefore, the cause is just the result, and the result is just the cause. Cause and result are interconnected. This is the expedient sea of the nonobstruction of phenomena and phenomena. Usually phenomena are mutually obstructive, but here they are not. Previously we mentioned the inconceivable state of the nonobstruction of phenomena and noumena. Now we are discussing the inconceivable state of the nonobstruction of phenomena and phenomena, which is an expedient sea.
And having entered these inconceivable expedient seas, the Bodhisattva then
entered the Thus Come One's sea of merit. The Buddha did not pass by the opportunity to do a meritorious deed even if it was as tiny as a particle of dust. Over the days and months, the Thus Come One's merit accumulated until it was as vast as an ocean.
That is, there is a liberation door called adorning and purifying all Buddhalands and taming living beings, enabling them to ultimately gain transcendence.
There is a liberation door called universally visiting all Thus Come Ones and cultivating states of perfect merit.
That is, there is a liberation door. Universal Worthy Bodhisattva cultivated these doors to liberation. Now that we living beings know about them, we can also cultivate according to these doors to liberation. One of these liberation doors is
called adorning and purifying all Buddhalands and taming living beings. He can make all Buddhas' lands especially adorned— not only adorned, but pure and immaculate. Mundane types of decoration have a gaudy worldliness about them; they are not removed from defilement. But this adornment is pure and free from all defilement.
What is defilement? Greed, anger, and stupidity are all defilements. Lust is also defiled. With these types of defilement, you cannot transcend the Three Realms. Now, the Bodhisattva can adorn and purify all Buddhas' lands in the ten directions throughout empty space and the Dharma Realm. He can also tame and subdue living beings. Why does he adorn the Buddhas' lands? Is it because the Buddhas like everything to be pretty and beautiful? No, it's for the sake of taming living beings. Living beings are hard to subdue, teach and transform. But when the lands are purified, living beings' defilements of greed, anger, and stupidity disappear and no longer arise.
To tame and subdue living beings means to help those with bad habits get rid of their bad habits, to help those with tempers eliminate their tempers, to help angry beings dispel their anger, to help beings with defiled thoughts get rid of those defiled thoughts. When living beings' bad habits and faults are all gone, they can return to their original source. That is to tame living beings,
enabling them to ultimately gain transcendence and escape the great sea of birth and death. All of us in the world are in the bitter sea of birth and death. When you feel that a certain thing is good and something else is bad, there is suffering. When you dislike one thing and like another, that is also suffering. Your false thoughts send you spinning around, and you undergo rebirth in the six paths. Rebirth does not only occur when you die and get reborn as a cow, a horse, a hungry ghost, a hell-being, an asura, or a god. By merely having a good thought, you are reborn in the heavens. When you have an evil thought, you fall into the hells. If you have an ordinary thought, you are a person. When you have an angry thought, you are an asura. Your false thoughts make you turn on the wheel of rebirth. Since you have these false thoughts in the field of your eighth consciousness, false karma is created externally. Without these false thoughts, karma would not be created. All karma is created out of delusion— falseness. Deluded, you create karma, and consequently must undergo the retribution. That's why you cannot escape the turning wheel of the six paths of rebirth.
If you want to escape the six paths of rebirth, you must enter the liberation door of adorning and purifying all Buddhalands and taming living beings. If you enter this door to liberation, you can escape the Three Realms and ultimately gain transcendence.
There is another liberation door
called universally visiting all Thus Come Ones, going to the lands of all Buddhas,
and cultivating states of perfect merit. The merit of the Buddha is full and perfect, neither deficient nor excessive. The Buddha is doubly adorned with blessings and wisdom. His blessings are perfect, and so is his wisdom. His state is one of adornment with blessings and wisdom. This door to liberation is named "universally visiting all Thus Come Ones and cultivating states of perfect merit."
There is a liberation door called establishing all Bodhisattva grounds and an ocean of great vows.
There is a liberation door called everywhere manifesting measureless bodies as numerous as the dust motes in the Dharma Realm.
There is a liberation door called proclaiming the inconceivable numbers of distinct names throughout all lands.
Among the doors realized by Universal Worthy Bodhisattva,
there is a liberation door called securely
establishing all Bodhisattva grounds. To establish all Bodhisattva grounds means to cultivate all Bodhisattva practices and accomplishing the Bodhisattvas' merit. Having accomplished that merit, the Bodhisattva has
an ocean of great vows, [some commentary missing due to a cut in the tape]
To be continued