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栴檀林主藥神，得以光明攝取眾生，俾見者無空過解脫門。離塵光明主藥神，得能以淨方便滅一切眾生煩惱解脫門。名稱普聞主藥神，得能以大名稱增長無邊善根海解脫門。
栴檀林，栴檀是香的名字；這種香據說一柱若是點著了就能香四十里，這是栴檀林主藥神。藥有寒、熱、溫、平的藥性：寒就是非常寒涼，人若有熱病應該吃寒涼的藥；熱，我們有冷的病應該吃熱的藥以對治冷病；溫就是溫和，既不寒又不熱，用溫和的藥來治；平也是，它性能不那麼猛烈，好像甘草就是和諸藥而解百毒的。為什麼它能解百毒呢？就因為它性平和，所以叫閣老；閣老就是宰相。
若川芎呢？川芎這個藥就有斬關奪索的能力，是以言猛將。人若有病，大便不通順了，吃上川芎即刻就會有大便，它是將。趕那個犀角呢？就是解心熱的。犀牛角的藥性有很多種，既然種類多就不能隨隨便便了，於是乎就有一個神來管著這個藥。什麼藥就治什麼病，所以就有主藥神。
「得以光明攝取眾生」：這一位主稼神，他明白佛的境界，佛以光明攝化眾生。「俾見者無空過解脫門」：俾當使令講，使令這一切見著這個光的眾生無空過，都不會不得到好處，就是都會得到好處，得到利益，也就是都被攝化了，這一位主稼神得到這種的解脫門。
「離塵光明主藥神」：離塵就是清淨；清淨就有光明。這一位主藥神就叫這個名字。
「得能以淨方便」：他用清淨的方便法門滅一切眾生的煩惱，把煩惱的障都給消滅了，也就是令眾生得到清淨光明，把愚癡煩惱就都破了，得這種的解脫門。
「名稱普聞主藥神」：這一位主藥神的名稱普聞，在主藥神裏邊他是一個最有名的主藥神；不但最有名，而且他的名稱普聞，也就是他這種藥的功效能把眾生的毛病都給治去，生出種種的善根來。他得到佛的境界，能以大名稱，就用他這個大名稱，誰一聽見他這個名，就發了菩提心；發菩提心就增長無邊的善根海。這一位主藥神，他得到這種的解脫門。
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現在舉行念佛七，在這七天大家聚會到一起共同稱念南無阿彌陀佛。這是一個最難得的機會，所以信佛的人，必須要忙裏偷閒來參加念佛，因為你一個人的力量念佛，有的時候就會間斷，提不起來這個念；大家共同在一起念，不會間斷，所謂：
念佛能念無間斷，口念彌陀打成片；
雜念不生得三昧，往生淨土定有盼。
終日厭煩娑婆苦，才將紅塵心念斷；
求生極樂意念重，放下染念歸淨念。
「念佛能念無間斷」：念佛你能念得無間斷不停止那麼念。
「口念彌陀打成片」：你口裏念南無阿彌陀佛，念成念佛三昧了。
「雜念不生得三昧」：你就得到三昧。
「往生淨土定有盼」：你要往生淨土的這個希望一定會滿足的。
「終日厭煩娑婆苦」：你一天到晚覺得這個娑婆世界是個苦惱的世界。
「才將紅塵心念斷」：你才把紅塵世界的一切都放下了。
「求生極樂意念重」：你發願要求生極樂世界的這個心意要把它看重了它。
「放下染念歸淨念」：你把染念放下了，就是淨念圓成的時候。
我們在這七天之中一定要得到念佛三昧，這才沒有白費功夫。越苦嗎？越要念；越難嗎？越要念。不要怕苦，不要怕難，不要把這個臭皮囊看得那麼重要。坐一坐，就覺得腰疼了；走一走，又覺得腳疼了；念得多了，喉嚨又乾了，嗓子也啞了，就受不了。受不了是誰呢？你何必把這一個臭皮囊看得那麼重要？為法忘軀；我們要為佛法把自己這個假軀殼不要看那麼重。你現在把它看重了，對它很客氣，保護著它，說不要有病，不要凍著，不要餓著，不要渴著，你幫忙它，保護著它，很注意的，可是將來時間一久了它就不幫忙你囉！它一部份一部份都要撤退了：眼睛它撤退了，你看東西看得不清楚；耳朵它要撤退了，說你用我用了這麼久，現在要還給我了，耳朵也聾了；乃至於胳臂、腿都不會動彈了，都撤退了。那時候你看得它再重要，它也不聽你招呼了。
所以現在在身體健康的時候正好念佛，正好藉假修真，這一點各人應該注意的。我們不要說去年我念佛念得沒有什麼，所以今年不想再來念了，這是錯誤的觀念。去年因為沒有得到什麼好處今年才更要努力，一定要得到好處才算。所以修道應該向前精進，不應該向後退。不要學佛一年，佛在眼前；學佛十年，佛到天邊去了。要一天比一天地精進，一天比一天的有誠心，這樣子才會有成就。
還有一個好消息向大家說一說。我們這兒兩位比丘三步一拜到西雅圖，目的是為祈禱世界和平。現在這個世界不會有大災難；小的問題有一點，那不要緊的。這兩位比丘已經把天意給挽回了，能在這世界少死很多人，這一點是我們金山寺人人都應該要知道的。尤其前個禮拜我們大家發願，說是要祈禱在這兩位三步一拜的比丘所經過的路程，在他們拜的那一天，前後下雨，他們那兒不下雨；或者白天不下雨晚間下雨，免得令他們受那麼多苦，這種的情形已經實現了。我們這兒發願之後果然就沒有雨下了；但是有一點霧。這個霧不是什麼大的麻煩，最好連這個霧也沒有了，使他們更容易實行他們的願。
你們各位想一想，他們那麼樣的苦都去修行，用他們這一種功，我們現在在房裏頭念念佛，這又算得什麼一回事呢？這不算什麼苦的，所以我們要努力念佛得到念佛三昧。
等一等講完經有大迴向，各人都拿出真心，拿出誠心，拿出堅固心來迴向，不要把時間空過了。
待續 |
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Sutra:
The Medicine-Ruling Spirit named Chandana Forest obtained the liberation door of using light to gather in all living beings, and of causing those who see him not to do so in vain. The Medicine-Ruling Spirit named Radiance of Leaving Dust obtained the liberation door of using pure expedient means to extinguish all living beings' afflictions. The Medicine-Ruling Spirit named Universal Renown obtained the liberation door of using great renown to expand the ocean of boundless good roots.
Commentary:
The next Medicine-Ruling Spirit is
named Chandana Forest. Chandana is a type of incense. When one piece of the incense is lit, its fragrance pervades forty
li (about thirteen miles).
Medicine [Chinese herbal medicine] can be classified as cold, hot, warm, and neutral in nature. People who suffer from fever ("hot illness") should take medicine of a cooling nature. Those with "cold" illnesses should take medicine containing heat to counteract the coldness. Warm means the medicine is neither cold nor hot. Some illnesses should be treated with warm and gentle medicines. Neutral medicines are medicines that are not very strong or intense. An example is licorice root, which goes well with all other medicines and can neutralize any kind of poison because of its moderate and harmonious nature. Therefore, it is known as the Minister of State [among Chinese medicines].
Chuan jun can break through barriers and locks, like a valiant general. For example, if a sick person is constipated, eating some
chuan jun will quickly bring about a bowel movement. Thus this medicine is considered a military general. The medicine
xi jiao (rhinoceros horn) relieves heat in the heart. Since there are so many kinds of medicine, people cannot be careless or casual about them. That's why there is a spirit in charge of medicine. Each type of medicine can cure specific ailments.
This Medicine-Ruling Spirit obtained the liberation door of using light to gather in all living beings. He understood the state of the Buddha in which the Buddha uses light to gather in and transform beings,
causing those who see it not to do so in vain. Living beings who see the light will all benefit and gain advantages. In other words, they will all be gathered in and transformed. That's the liberation door that this Medicine-Ruling Spirit obtained.
The next Medicine-Ruling Spirit is
named Radiance of Leaving Dust. Leaving the dust, he attains purity and thus has light. Therefore he has the name "Radiance of Leaving Dust." He
obtained the liberation door of using pure expedient means, expedient Dharma doors of purity,
to extinguish all living beings' obstacles of
afflictions. He breaks through their stupidity and affliction, causing them to obtain purity and light. That's the door to liberation that he obtained.
The next Medicine-Ruling Spirit is
named Universal Renown. His name is known everywhere. Among Medicine-Ruling Spirits, he is the most famous. Not only is he the most famous, but his reputation is known everywhere. His medicines have an efficacy that can cure all living beings' ailments and cause them to produce all kinds of good roots. He
obtained the liberation door, the state of the Buddha,
of using his great renown. Upon hearing his name, living beings bring forth the resolve for Bodhi. Having brought forth the Bodhi resolve, they
expand the ocean of boundless good roots. That's the liberation door that this Medicine-Ruling Spirit obtained.
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Now we are holding a Buddha Recitation Session. For seven days, we gather together to recite "Namo Amitabha Buddha." This is a rare opportunity. Those who believe in the Buddha should take time out of their busy schedule to come join the recitation. When you recite the Buddha's name on your own, sometimes you have to pause in your recitation and you can't keep it going. When everyone recites together, the recitation can continue without interruption. There is a verse that goes,
"If you recite the Buddha's name, reciting without cease,
The mouth recites "Amita" and makes things of a piece.
Scattered thoughts do not arise; samadhi you attain.
For rebirth in the Pure Land, your hope is not in vain.
If all day you detest the suffering Saha 's pain,
Cut off the red dust thoughts within your mind.
Make rebirth in Ultimate Bliss your mind's essential aim.
Put down impure reflections, and pure thoughts you will find.
Your mouth recites "Namo Amitabha Buddha" and you enter the Buddha Recitation Samadhi. Your hope of being reborn in the Pure Land will certainly be realized. If all day long you feel that
the Saha world is full of suffering and vexation, you will let go of everything in this mundane "red dust" world. You make the vow to seek rebirth in the Land of Ultimate Bliss the top priority. When you cast aside defiled thoughts, then you perfect pure mindfulness.
During these seven days, we must be determined to attain the Buddha Recitation Samadhi, for then we will not have wasted our efforts. The more suffering it is, the more you must recite. The more difficult it is, the more you have to recite. Don't be afraid of suffering or difficulty. Don't think so highly of your stinking skinbag. You sit for awhile, and your back starts to ache. You walk a little, and your feet hurt. After reciting for a long time, your throat gets dry and your voice grows hoarse. You decide you can't take it anymore. Who is it that can't take it? Why do you place so much importance on your stinking skinbag? We should forget our bodies for the Dharma! For the sake of the Buddhadharma, we should not place so much importance on our false shell of a body. You may cherish and pamper your body right now, taking care not to let it get sick, get cold, get hungry, or get thirsty. You help it and protect it and lavish lots of attention upon it. But after you have done this for a long time, it will no longer help you out. Bit by bit, it will quit on you. The eyes will quit on you, and then you won't be able to see clearly. The ears will quit and grow deaf, saying, "You've used us for such a long time; now it's time to give us our freedom." Your arms and legs will become feeble and unable to move, also resigning from their jobs. At that time, no matter how much importance you place on your body, it won't take orders from you anymore.
Now when you are still healthy, it's the perfect time to recite the Buddha's name. You can still "borrow what's false to cultivate what's true." Each of you should pay attention to this. You should not say, "Last year I attended the recitation but didn't get anything out of it, so I don't feel like attending this year." That's the wrong way to look at it. If you didn't gain any advantages last year, you should work even harder this year and be determined to gain some benefit. In cultivation, you should vigorously go forward rather than retreat. It shouldn't be that, "When you have studied Buddhism for one year, the Buddha is right in front of you. When you studied Buddhism for ten years, the Buddha is far away on the horizon." You ought to be more vigorous and more sincere with each passing day. Only then will you have some accomplishment.
I have another piece of good news to tell everyone. We have two Bhikshus who are doing a "three steps one bow" pilgrimage to Seattle in order to pray for world peace. Now there will not be any great disasters in the world. There might be some minor mishaps, but nothing to worry about. These two Bhikshus have reversed the tides of destiny, making it so that there are much fewer people dying in the world than there should have been. Everyone at Gold Mountain Monastery should be aware of this, especially since two weeks ago, we all made a vow that wherever the bowing monks were, it could rain there either the day before or the day after they were there, but not rain while they were there. Or, it could rain at night, but not during the daytime, or else it would make it very miserable for them. These conditions have already been fulfilled. After we made that vow, there was no more rain, but only a little fog. Fog is not much of a problem, but it would be better if the fog vanished as well. That would make it easier for them to carry out their vow.
All of you should think it over: Despite all the suffering that they have to go through, they still go ahead and apply effort in cultivation. How does our recitation of the Buddha's name indoors compare to that? It can't be considered suffering by any means. Therefore, we ought to recite diligently so we can attain the Buddha Recitation Samadhi.
After the lecture is over, we will do the Great Transference of Merit. Each one of you should bring forth a true, sincere, and resolute heart to transfer the merit. Don't let the time pass by in vain.
To be continued |
