..續本文上一頁les entered stillness, no one would be here to joke with us. Therefore he left his disciple, the old mischief maker, in the world to meet us sometimes. But he is not allowed to reveal his spiritual penetrations to anyone. Therefore, you cannot say, “Ah, let me go see Pindola, and ask him to show me some tricks using his spiritual penetrations.” You won”t be able to see them now. You could only see them during the Buddha”s time, but not now.

　　又說偈曰：

　　舍棄富貴淡榮華　不管世間亂如麻

　　勤修福慧精進力　幹受勞苦早歸家

　　不迎國王爲護主　謙讓數步損德芽

　　救度衆生化五濁　虛空法界泯迩遐

　　Another verse says:

　　Renouncing riches and honor, indifferent to glory and high rank,

　　He cared nothing about worldly concerns as chaotic as a tangled skein.

　　Diligently he cultivated blessings and wisdom, and vigorously he exerted himself,

　　Enduring all toil and suffering in order to return home soon.

　　Not greeting the king, he intended to protect his lord;

　　When he gave in and took a few steps, he diminished the king”s sprouts of virtue.

　　He rescued and liberated living beings, transforming those in the world of five turbidities,

　　Transcending notions of far and near, his state pervades all of space and the Dharma Realm.

　　「舍棄富貴淡榮華」：他把富貴都舍棄不要了，把榮華也看淡了！「不管世間亂如麻」：這個世界上怎麼樣子，都不管了。他以前是個治國的大臣，現在不管世間了；你怎樣就怎樣，誰做皇帝都好──反正我不要做！

　　Commentary:

　　Renouncing riches and honor, indifferent to prosperity and high rank. He gave up all riches and honor, and became indifferent to fame and high rank. He cared nothing about worldly concerns as chaotic as a tangled skein. He paid no attention to mundane matters anymore; in the past he was the minister who governed the country. Now, he no longer cared about worldly matters. It didn”t matter to him what happened or who became the emperor. Anyhow he didn”t want to be one.

　　「勤修福慧精進力」：他很精勤的修福修慧，他用力量去精進。「甘受勞苦早歸家」：他自己心甘情願要修種種的苦行。你看他是好玩，但是他可不享福；他也不要一個 automobile (汽車)、也不要一個飛機、也不要一個火輪船、也不要一個王宮，什麼都不要了！他把一切都放下了，所以就甘心受勞苦，願意早早的回自己的本有家鄉；本有的家鄉，就是佛所住的地方。我們每一個人本有的家鄉，就是佛所住的 house。

　　Therefore, diligently he cultivated blessings and wisdom, and vigorously he applied effort. he cultivated blessings and wisdom very vigorously. He used all his strength to vigorously cultivate the Way. Enduring all toil and suffering in order to return home soon. He willingly did all kinds of ascetic practices. In cultivation of the Way, he seemed to be playful. But he actually didn”t enjoy any blessings. He didn”t want an automobile, an airplane, or a steamboat; nor did he want a royal palace—he simply didn”t want anything. He had given up everything. Therefore he was very willing to endure hardship and suffering to return to his homeland where the Buddha dwells. The homeland of each and every one of us is the house where the Buddha dwells.

　　「不迎國王爲護主」：他不起身去歡迎這國王，因爲要保護他自己的這個國王，不要叫他折福。「謙讓數步損德芽」：他謙讓，因爲國王要殺他；他就不得已，就和他客氣客氣，站起身來迎接他七步，想不到這折了國王七年的王福。那麼他早怎麼不同國王說呢？因爲早說國王也不相信，國王一定說他是貢高我慢，來藉辭不歡迎他；所以他試驗：那麼做出來，你就折福了！所以至七步而止。七步而止，他告訴國王，他七年沒有國王的福報了。那麼這樣子，這是通權達變的一種方法。我們人所有的福報，都是由德行積攢而來的，所以他把那個德行的芽傷了。

　　Not greeting the king, he intended to protect his lord. He did not rise from his seat and go forward to greet and welcome the king, simply because he wanted to protect his king from losing his blessings. When he gave in and took a few steps, he diminished the king”s sprouts of virtue. He humbly complied because the king wanted to kill him. He had no choice but to be very polite to him. He stood up and went forward seven steps to greet him, but who would have thought that this was done at the expense of the king”s seven years of blessings

　　 Then why didn”t he tell the king earlier

　　 It was because even if he did, the king would not have believed him. If he had told him earlier, the king would have thought that he was just being arrogant and was trying to find an excuse not to greet and welcome him. Therefore, he made this a test and thought, “If I really do it, this will diminsh your blessings.” He stopped after seven steps and told the king that he had just lost seven years of his blessings as a king. This was an expedient teaching. Our blessings are accumulated from our virtuous conduct. In this way the king”s sprouts of virtuous conduct were hurt. This was indeed a loss.

　　「救度衆生化五濁」：這位尊者，他救度這個世間所有一切衆生；所以在這個五濁惡世的娑婆世界，他來教化衆生。「虛空法界泯迩遐」：他這種的境界，是沒有遠、沒有近的，也沒有親、沒有疏的。我們是衆生，都是在他化度之內；所以也沒有遠近親疏、也沒有人我是非，也沒有一個這個世界、其他的世界，或者這個種族、其他的種族，都沒有這些個分別。

　　He rescues and liberates living beings, transforming those in the world of five turbidities. This Venerable One rescues and crosses over all living beings in the world. In this world of the five turbidities of the Saha World, he teaches and transforms all living beings. Transcending notions of far and near, his state pervades all of space and the Dharma Realm. There is no boundary to this kind of state of mind. It is neither far nor near, neither close nor distant. Since we are living beings, we are within the boundary of those whom he transforms and crosses over. There are no distinctions of being far or near, close or distant. There is no self or others, no right or wrong. There is no notion of this world or that world, this race or other races. Such distinctions don”t exist.

《賓頭盧頗羅墮尊者 The Venerable Pindola-Bharadvaja》全文閱讀結束。