..续本文上一页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.

　　又说偈曰：

　　舍弃富贵淡荣华　不管世间乱如麻

　　勤修福慧精进力　干受劳苦早归家

　　不迎国王为护主　谦让数步损德芽

　　救度众生化五浊　虚空法界泯迩遐

　　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.

　　「舍弃富贵淡荣华」：他把富贵都舍弃不要了，把荣华也看淡了！「不管世间乱如麻」：这个世界上怎么样子，都不管了。他以前是个治国的大臣，现在不管世间了；你怎样就怎样，谁做皇帝都好──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.

　　「勤修福慧精进力」：他很精勤的修福修慧，他用力量去精进。「甘受劳苦早归家」：他自己心甘情愿要修种种的苦行。你看他是好玩，但是他可不享福；他也不要一个 automobile (汽车)、也不要一个飞机、也不要一个火轮船、也不要一个王宫，什么都不要了！他把一切都放下了，所以就甘心受劳苦，愿意早早的回自己的本有家乡；本有的家乡，就是佛所住的地方。我们每一个人本有的家乡，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.

　　「不迎国王为护主」：他不起身去欢迎这国王，因为要保护他自己的这个国王，不要叫他折福。「谦让数步损德芽」：他谦让，因为国王要杀他；他就不得已，就和他客气客气，站起身来迎接他七步，想不到这折了国王七年的王福。那么他早怎么不同国王说呢？因为早说国王也不相信，国王一定说他是贡高我慢，来藉辞不欢迎他；所以他试验：那么做出来，你就折福了！所以至七步而止。七步而止，他告诉国王，他七年没有国王的福报了。那么这样子，这是通权达变的一种方法。我们人所有的福报，都是由德行积攒而来的，所以他把那个德行的芽伤了。

　　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.

　　「救度众生化五浊」：这位尊者，他救度这个世间所有一切众生；所以在这个五浊恶世的娑婆世界，他来教化众生。「虚空法界泯迩遐」：他这种的境界，是没有远、没有近的，也没有亲、没有疏的。我们是众生，都是在他化度之内；所以也没有远近亲疏、也没有人我是非，也没有一个这个世界、其他的世界，或者这个种族、其他的种族，都没有这些个分别。

　　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.

《宾头卢颇罗堕尊者 The Venerable Pindola-Bharadvaja》全文阅读结束。