第五大願。願我來世得菩提時。若有無量無邊有情。於我法中修行梵行。一切皆令得不缺戒。具三聚戒。設有毀犯。聞我名已。還得清淨。不墮惡趣。
我們眾生到現在，還有這麼多人沒有完全墮落三惡道，都是因為有藥師琉璃光如來這個名號的關係。如果不是有藥師琉璃光如來這個名號在世界上，所有的眾生恐怕早都去墮地獄、轉餓鬼、做畜生了，在三惡道裏邊，想再做人就很困難。因為藥師琉璃光如來他的願力，無論你做的是十惡不善、開齋破戒、不修善法，你若能聽到藥師琉璃光如來這萬德的洪名，就會消除你的罪業，能離苦得樂，了生脫死。
什麼原因呢？就因為藥師琉璃光如來，他在因地早就知道我們眾生，多數都是不持戒律的，多數都是在這兒善惡夾雜，分不清的；就像那個土、水在一起和泥，和得亂亂糊糊的，沒有法子分出哪個是水？哪個是泥？這個水，就是智慧；那個泥，就是無明。持戒律就是返本還原，恢復本有的智慧；不持戒律就是好像那個土、水在一起和泥了似的；裏邊也有智慧，但是露不出來，都被這個無明給遮蓋住了，於是修行也不容易修成，也不容易持戒律。
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藥師琉璃光如來，他在因地早就知道我們眾生，多數都是不持戒律的，多數都是在這兒善惡夾雜，分不清的。
Medicine Master Buddha knows that since most living beings do not uphold the precepts, their karma is a mixture of good and evil. |
藥師琉璃光如來知道我們眾生這種習氣毛病，所犯的這個錯誤，於是乎他就發願了，所以他「第五大願」說，「願我來世」：等到我將來成佛的那個時候，「得菩提時」，「若有無量無邊有情」：無量無邊，這裏頭你也包括在內了，我也包括在內了；你也在無量無邊以內，我也沒有跑出無量無邊以外去，所以都是在這數目裏頭。怎麼樣呢？就是「於我法中，修行梵行」：佛佛道同，我法就是佛法。在佛法裏邊，修梵行者－－梵行就是清淨行。清淨梵行，就是嚴持戒律。「一切皆令得不缺戒」：無論誰在佛法裏頭修行，我的願力是令他們都得到完整無缺、圓圓滿滿的戒律，持戒圓滿，守戒清淨，猶如那個滿月一樣，絲毫也沒有缺陷。
「具三聚戒」：這個三聚戒，你們各位有誰知道的，什麼叫三聚戒？三聚淨戒是什麼？講一講。不要看書。你們出家人有知道的嗎？那麼持攝眾生戒、攝善法戒、攝律儀戒清淨了，這叫三聚清淨戒。
可是這個戒律是不容易持的，所以說「設有毀犯」：倘或有犯戒的，「聞我名已」：若聽見我這個佛的名字了，「還得清淨」：就又得到恢復清淨，返本還原，不會再墮落惡趣了。所以說「不墮惡趣」：不會墮落地獄、餓鬼、畜生這三惡道了。
這三聚淨戒，怎麼叫聚呢？聚是聚集而成的，由這個「聚」字，就知道它不是一種。
譬如攝律儀戒，攝這個律儀。「禮儀三百，威儀三千」：這個戒法，也是很多很多種的律法聚集到一起，所以這叫攝律儀戒。攝就是包括的意思，包括所有的律儀，所有的威儀都不毀犯。
攝善法戒：善法，就是一切善法。這善法也有無量無邊，不是一種謂之善法，包括很多很多種，所以就要「諸惡不作，眾善奉行」。
攝眾生戒呢？這個攝，也就包括所有的一切眾生；那麼一切眾生，我都願意度他們成佛，攝持他們，不是單單一個眾生。這叫三聚，這種的戒這麼聚集到一起，叫三聚戒。
可是這個戒很多了，不容易修行，不知不覺就把這個戒犯了。那又怎麼辦呢？所以說設有毀犯，藥師琉璃光如來他就發願說：假如他們有毀犯這個戒律的時候，聞我名已，他聽見我的名字之後，還得清淨，又會恢復他不毀犯的時候那個樣子，得到清淨了，不墮落到惡趣去。
各位想一想，藥師琉璃光如來對我們每一個眾生，這樣地關心，這樣地攝受，我們是不是應該體諒藥師琉璃光如來這種的慈悲心，好好地趕快修行戒律，不要依賴藥師琉璃光如來，說：「我不要緊的，藥師琉璃光如來發的願，我就犯戒，他可以救我！」那就不對了。這是說，你不知道的時候，你犯了戒了，藥師琉璃光如來可以令你再恢復清淨。你現在知道藥師琉璃光如來發過這個願，你就有了依賴了，有了仰仗了，說：「我不要緊，我現在可以儘量去犯戒，反正我有靠山，藥師琉璃光如來發的願，如果他不救我，我就去和他算賬去，我就鬥爭藥師琉璃光如來去！」這是不對的。所以我們不要好像有了靠山了，就要犯戒，不可以這樣子。
這個第六願，現在我給你們說一說大概。大約就是說：人有什麼病痛，藥師琉璃光如來他也都可以救，令我們這一切病痛都除掉。
第六大願。願我來世得菩提時。若諸有情。其身下劣。諸根不具。醜陋頑愚。盲聾瘖啞。攣躄背僂。白癩顛狂。種種病苦。聞我名已。一切皆得端正黠慧。諸根完具。無諸疾苦。
這一部經是說的藥師琉璃光如來的本願，這個本願就是說的過去他發的是什麼願？現在結的是什麼果？他這個願力能發生什麼效力？我們人這個願不是空發的，你發什麼願就會結什麼果；就是種什麼因，結什麼果。你種善因就結善果，種惡因就結惡果，只是在那兒造這個善的業和惡的業。你發願，這個願就是一種主動的力；由這主動的力量，才能有事實的成就。所以藥師琉璃光如來他在因地的時候，就是發這種的願；這種善的願，成就一種善的業，而結善的一種果。
待續 |
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Sutra:
The fifth great vow: “I vow that in a future life when I attain Bodhi, I shall enable limitless and boundless sentient beings who cultivate Brahma conduct within my Dharma to be complete with the three clusters of precepts without deficiency. Should there be any violation, upon hearing my name, they will regain their purity and not fall into the evil destinies.”
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就像那個土、水在一起和泥，和得亂亂糊糊的，這個水，就是智慧；那個泥，就是無明。
It's like a muddy puddle in which dirt and water are mixed. Water represents wisdom, and
dirt ignorance. |
Commentary:
The name of Medicine Master Vaidurya Light Tathagata has saved many of us from falling into the three evil paths. If this Buddha's name didn't exist in the world, all of us might have fallen into the hells, turned into hungry ghosts, or become animals long ago, and it would be very difficult for us to become humans again. But because of Medicine Master Buddha's vows, even if you have committed the ten evils, or broken the precepts or the rules of pure eating, if you hear this Buddha's name with its myriad virtues, you will attain bliss and be freed from offenses, suffering, and birth and death.
Medicine Master Buddha knows that since most living beings do not uphold the precepts, their karma is a mixture of good and evil. It's like a muddy puddle in which dirt and water are mixed. Water represents wisdom, and dirt ignorance. By holding the precepts, one can return to the origin and discover one's inherent wisdom. Not holding the precepts is like muddying the clear water of wisdom with the dirt of ignorance. However, holding the precepts is not an easy thing to do.
Because Medicine Master Buddha knew that living beings have many bad habits and faults and are prone to making mistakes, he made the fifth great vow, saying: I vow that in a future life when I attain Bodhi, when I become a Buddha, I shall enable limitless and boundless sentient beings, which includes you and me, who cultivate Brahma conduct within my Dharma to be complete with the three clusters of precepts. Brahma conduct refers to pure conduct, to the strict observance of the precepts. Medicine Master Buddha vows that whoever practices the Buddhadharma will be able to perfectly uphold the pure precepts. Pure holding of precepts can be compared to a perfectly round, full moon. The Three Clusters of Pure Precepts are:
1. The precepts for gathering in living beings
2. The precepts comprised of wholesome dharmas
3. The precepts comprised of the rules of discipline and deportment
One purely upholds these three clusters of pure precepts.
Since it's not easy for people to hold the precepts, Medicine Master Buddha vowed, “Should there be any violation, upon hearing my name, they will regain their purity. In the event of having violated the precepts, if one hears my Buddha-name, one will return to the origin and not fall into the evil destinies. One will not fall into the hells, the realm of hungry ghosts, or the animal realm.”
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持戒律就是返本還原，恢復本有的智慧；不持戒律就是好像那個土、水在一起和泥了似的。
By holding the precepts, one can return to the origin and discover one's inherent wisdom. Not holding the precepts is like muddying the clear water of wisdom with the dirt of ignorance. |
In the “three clusters of pure precepts,” each cluster is a collection of many precepts.
Just as there are said to be “three hundred rituals and three thousand modes of awesome deportment,” the precepts comprised of the rules of discipline and deportment are also a large collection of rules.
Wholesome dharmas refers to innumerably many kinds of dharmas.The precepts comprised of wholesome dharmas tell us to “do no evil and practice all good.”
The precepts for gathering in living beings encompass all living beings. One wants to take all living beings across to Buddhahood.
The three clusters of precepts are very many and therefore not easy to cultivate. What should we do if we accidentally transgress them? Medicine Master Buddha's vow says, “If they [sentient beings] transgress the precepts, after they hear my name, they will attain purity. They won’t fall into the evil destinies.”
Think it over. Medicine Master Buddha works so hard to gather in living beings. Shouldn’t we acknowledge his compassion? Shouldn’t we cultivate the precepts seriously and stop relying on his aid? Don't think, “Medicine Master Buddha has vowed to save me even if I violate the precepts, so I don't have to worry.” If we violate a precept unintentionally, without realizing it, he can help us regain purity. On the other hand, we cannot violate the precepts on purpose and think that the Buddha will save us.
Sutra:
The sixth great vow: “I vow that in a future life when I attain Bodhi, if there are sentient beings whose bodies are inferior and whose faculties are imperfect, who are ugly, dull, blind, deaf, mute, deformed, paralyzed, hunchbacked, or afflicted with skin disease, insanity, or various other sicknesses and sufferings, upon hearing my name they shall all become endowed with upright features, keen intelligence, and perfect faculties, and they shall be free of sickness and suffering.”
Commentary:
The sixth great vow: “I vow that in a future life...” This Sutra talks about the past vows of Medicine Master Vaidurya Light Tathagata: What kind of vows did he make in the past? What kind of fruition is he reaping now? What effects do his vows have? The vows we make are not in vain. Whatever kind of vows you make, you will reap the corresponding fruition. If you plant good causes, you’ll receive wholesome results. If you plant bad causes, you’ll get bad results. When you make vows, you’re just creating good or bad karma. The vows are a kind of driving force that enables us to accomplish tasks. Medicine Master Buddha made wholesome vows in his past lives, so he accomplished wholesome karma and reaped wholesome results.
To be continued
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