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（弟子：一定是因為……）因為這個，所以就因為這個；因為這個，就是所以？我問你們，就看每一件事情你們的看法是怎麼樣子。你是不是認識真理？是不是明白一點真正的道理？這雖然是沒有什麼實在的一個事，但是這個理是有的，所以要你們大家來提出意見。
我那天在電話上問他什麼呢？
你把我和他們講的話跟大家講一講。你那時候怎麼樣？有沒有定力？你是不是聽他說過這個story（故事）？
「果寧」，我說：「你遇到這個境界沒有？我說最要緊的是不接近女人，你遇到這個境界沒有？」他想一想，說：「哦！遇著了。」我說：「遇著了，怎麼樣？你有沒有被這境界轉？」他說：「心裏轉一點。」「心裏轉一點，這個身體上還沒有轉。」我說：「那好了，將來你就小心一點。」就是那第二天吧？他就有這個鬼了，就打電話來。第二天，就是那晚上。
然後我又對他說了什麼來著？你忘了？我告訴他，我說：「你不要害怕。你遇著什麼境界我會幫助你，我隨時都……，」所以他現在有這個境界他就要人幫助了。
但是他們若是好好的，你講這個是有點道理；他們定力沒有了，在遇著這種境界的時候就把三步一拜忘了。在忘的時候，那護法天龍八部也都要休息了：「保護這麼一個打妄想的人，沒有什麼大意思。」天龍八部一休息這鳩槃茶鬼就來了。鳩槃茶鬼不能直接來找他們，所以要把他的祖母找來給帶路，這樣子才能來麻煩他。這只是給他們一個警告，叫他們小心一點，所以我在電話裡告訴他們無論什麼事都要特別小心的。
今天我們研究這個問題，每一個修道的人都不要打妄想，不要把定力散失；你定力一散失就跟鬼合成一個公司了；你要是有定力就和菩薩開公司。這個公司是個無限的公司，不是有限的公司；也就是無定的公司，沒有一定，看你怎麼樣？這一些個問題是很重要的，所以今天在沒講經之前，討論這個問題。
普發吼聲主藥神，得能演佛音，說諸法差別義解脫門。
普發吼聲的聲音普遍法界，令法界眾生都從迷夢裏頭驚醒。他大聲叫說：「你快醒囉！不要睡覺了。」醒來了，做工的就要做工；修道的就要修道；吃飯的就要吃飯；睡覺的就等晚間再睡。這麼一叫，人把眼睛揉一揉，把睡蟲就趕跑了，所以就做早課，叮叮噹；敲木魚，就噗噗噗，這麼樣子。完了，又坐禪，又念佛。為什麼能這樣子？就因為有個普發吼聲主藥神把我們都叫醒了。那我們一早就打那個交響樂，那也是替這個普發吼聲主藥神說話。不是和你們講笑，無情說法就是這樣子。
「得能演佛音」：「此方真教體，清淨在音聞」。什麼是佛音？你說什麼不是佛音？所有世間一切的音聲都是佛音，都是佛的廣長舌相。如果你說這不是佛音的話，那你說它是個什麼音？
不錯，我說人有人的聲音；馬有馬的聲音；牛有牛的聲音，各有各的聲音，但是這都是如來神通妙用的變化所作。
極樂世界：……白鶴、孔雀、鸚鵡、舍利、迦陵頻伽、共命之鳥，是諸眾鳥，晝夜六時，出和雅音。其音演暢，五根、五力、七菩提分、八聖道分……。這個音聲就說的五根、五力、七菩提分、八聖道分。
極樂世界是這樣子，我們這娑婆世界你若會聽的可要會聽；不會聽是不行。會聽的，一切的音聲都是佛音；你不會聽的，一切的音聲都是鬼音。所以會者就是佛意，不會呢？還是佛意。
「說諸法差別義」：什麼是諸法？說「我知道，色法十一心法八，五十一個心所法，二十四個不相應，六個無為成百法」。不錯，這百法也是諸法。這裡諸法就是說的一個法，你信不信？不是說多法；是一個法，可是意思不同。
「一本散為萬殊，萬殊仍歸一本。」
一可以為無量；無量又可以為一，所以諸法差（“疵”音）別。這個差（“疵”音）別，有的人就說我讀錯了，說這明明是一個差（“擦”音）字，怎麼讀成一個差（“疵”音）呢？不知道是誰差（“擦”）？不知道是我差（“擦”）？是你差（“擦”）？因為我不願差（“擦”），所以讀成一個差（“疵”）。這差（“疵”）別就是分別；分別也就是差（“疵”）別。諸法，這一為無量，就是多法；無量為一，又是一法。一不礙多，多不礙一；一法也就是一切法，一切法也就是一法。
若按著佛法來講，有八萬四千法門，這也是諸法。八萬四千法門也沒有離開一念心；沒離開一念心，這就是一個法。八萬四千個法門，這是諸法，這諸法要是分別起來是窮劫難盡。我們現在還是不要費那麼多的心機了，不要打那麼多妄想了；「分別名相不知休，入海算沙徒自困」，不要自己困自己了。我們自己把自已解放了他，還是修這個靜慮的法門；你修靜慮的法門成功了，把這一切諸法就都明白了，這叫「但得本，莫愁末」；你得本就不愁末了。本是什麼呢？就是這一個法；「得一萬事畢」。這個「一」字，你若得到了什麼事情都了了。可是怎麼叫得一呢？你單得這個一還是不行；說「怎麼不行啊？天得一以清；地得一以寧；人得一以聖，你若得到一就是個聖人，怎麼不行呢？」天得到一所以就天清；地得到一所以就地寧；得到這個一還不行。說你不行就不行，要得到什麼呢？你要把這個一字變成一個「零」字，要得到那個零字；那個零字，你若得到，明白那個零字了，那就得本了。所以……。
蔽日光幢主藥神，得能作一切眾生善知識，令見者咸生善根解脫門。
「蔽日光幢主藥神」：蔽就是遮蔽。這也有兩個意思：一個意思是他能把日光遮住，令日光沒有光明了，好像雲遮月，遮太陽，這是一個意思。又有一個意思，說他這個幢比太陽光都光明，超過日月光，令日月都無光了，這是一個意思，所以叫蔽日光幢主藥神。在經典上這種義理是很多的，就看各人所見的是怎麼樣子，智者見智，仁者就見仁；深者見深，淺者見淺。現在因為我這個淺者，所以只能見淺，不能見深。我這個「人者」；我這個「人」，不是仁慈那個「仁」，是一般人的人，所以只可以見和人一樣的，談到智慧，更談不到。這並不是謙虛，也不是客氣，這是人應該有自知之明。所以我也不例外。
這一位主藥神，他能明白佛境界的一部份。是什麼呢？他得到能作一切眾生的善知識；能作一切眾生的善知識，這是一個大菩薩的境界，要不是菩薩就不會作一切眾生的善知識。這一切眾生包括飛、潛、動、植，胎、卵、濕、化一切的眾生，他能隨類化現來作一切眾生的善知識。
所謂善知識——有大的善知識，有中的善知識，有小的善知識；大善知識是觀機逗教，因人說法，中的善知識是隨眾生的欲而為說法，令他能改變他的染污心，小善知識只可以令眾生去小毛病，小習氣。
待續
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[Disciple: It must be because of this.] "Because of this" simply means "therefore." I'm asking you to see how you look at each matter, to see whether you recognize the principle, whether you understand a little bit of true principle. Although this matter is rather insignificant, there's a principle to it. That's why I want you to bring up your opinions.
What did I ask him on the phone that day?
Tell everyone what I said to them.
How were you feeling then? Did you have samadhi? Have you heard him tell this story before?
"Guo Ning," I said, "have you run into that kind of situation before? The most important thing is to stay away from women. Have you been in that situation before?"
He thought for a moment and said, "Yes."
"Well, what happened? Were you turned by the situation?"
"Uh, yeah, my mind was turned a little." He said he'd been turned a little bit in his mind, but not in his body.
I said, "That's good. Be more careful in the future." The following day, he caught a ghost and telephoned. [Disciple: Actually, it was that very night.] That very night. Then what did I say to him? You've forgotten. I told him not to be afraid, that I would help him through whatever state he experienced. So when he encountered that state, he wanted someone to help him out.
But they have to behave. What you said is true. They didn't have any samadhi. When they encountered that kind of state, they forgot about doing "three steps, one bow." When they forgot, the Dharma-protecting gods, dragons, and the rest of the eightfold division all rested, thinking it was pretty meaningless to protect a person who indulged in false-thinking. Once the Dharma-protecting spirits took a rest, the kumbhanda ghost came. It couldn't disturb the two monks directly, so the ghost sought out one monk's grandmother to lead the way. That's how the ghost was able to bother them. This was just to warn the two to be more careful. On the phone I told them to be extra careful no matter what.
Today we are investigating this matter: Every cultivator should avoid indulging in false thinking. Don't let your samadhi power disperse. Once your samadhi scatters, you incorporate with the ghosts. If you have samadhi, you open a company with Bodhisattvas. It's an unlimited corporation, not a limited one. It's not a fixed company. It depends on how you act. These are important issues, so I wanted to discuss them before today's Sutra lecture.
Sutra:
The Medicine-Ruling Spirit named Universally Roaring obtained the liberation door of proclaiming the Buddha's sound and expounding the different meanings of all dharmas.
Commentary:
The Medicine-Ruling Spirit named Universally Roaring makes a sound that pervades the Dharma Realm, causing beings throughout the Dharma Realm to wake up from their muddled dreams. He shouts, "Wake up now! Don't sleep anymore! Those who work should go to work. Those who cultivate should cultivate. Those who eat should eat. Those who sleep should wait until nighttime to sleep." Hearing his shout, people rub their eyes, chase away the bed bugs, and go to Morning Recitation. Ding-ding-dong! The wooden fish goes Bo-bo-bo! After that, they sit in meditation, then recite the Buddha's name. How can they do this? It's because the Medicine-Ruling Spirit Universally Roaring woke all of us up. When we hit the boards in the morning, they are speaking on behalf of that Medicine-Ruling Spirit. I'm not joking with you. That's just how insentient objects speak the Dharma.
He obtained the liberation door of proclaiming the Buddha's sound. The true teaching in this region lies in the purity of sound. What is the Buddha's sound? What would you say is not the Buddha's sound? Every sound in the world is the Buddha's sound, is the appearance of the Buddha's vast and long tongue. If you say a sound is not the Buddha's sound, what sound would you call it?
"Well, people have the sound of people; horses have the sound of horses; oxen have the sound of oxen."
True, each being has its own sound; but these are all transformations created from the wondrous functioning of the Thus Come Ones' spiritual penetrations.
In the Land of Ultimate Bliss, there are:
...white cranes, peacocks, parrots and egrets, kalavinkas, and two-headed birds. In the six periods of the day and night, the flocks of birds sing forth harmonious and elegant sounds. Their clear and joyful sounds proclaim the five roots, the five powers, the seven Bodhi shares, the eight sagely Way shares...
The Land of Ultimate Bliss is like that, and so is our Saha World, if you know how to listen. If you know how to listen, then all sounds are Buddha's sounds. If you don't know how, then all sounds are ghostly sounds. If you understand, it's the Buddha mind. If you don't, it's still the Buddha mind.
...and expounding the different meanings of all dharmas.
What is meant by "all dharmas"?
"I know," you say, "there are eleven form dharmas, eight mind dharmas, fifty-one dharmas that interact with the mind, twenty-four dharmas that do not interact with the mind, and six unconditioned dharmas, making a total of hundred dharmas."
Yes, the hundred dharmas are among "all dharmas." "All dharmas" actually refers to just one dharma, not many dharmas. However, the "one dharma" has a different meaning here.
A single source divides into a myriad things.
The myriad things all return to the single source.
One can become limitless; limitless can become one. The characters 差别 for "different" should be pronounced
chi bie. Some people say that my pronunciation is wrong, that
chi should be cha. [When pronounced cha, the word means "to err, to mistake."] It's not known who is mistaken here. Am I mistaken? Or are you? Since I don't want to be mistaken, I read it as
chi. Chi bie means distinction or difference. When one becomes limitless, all dharmas refer to many dharmas. When the limitless becomes one, it refers to one dharma.
The one does not obstruct the many; the many do not obstruct the one. A single dharma is simply all dharmas. All dharmas are but a single dharma. Speaking from the point of view of the Buddhadharma, there are 84,000 Dharma doors, which are also "all dharmas." Eighty-four thousand Dharma doors do not go beyond a single thought. Being inseparable from a single thought, they are a single dharma. The 84,000 Dharma doors represent "all dharmas." If we were to differentiate all those dharmas, we could take eons of time and still not finish. At present, we don't want to put forth so much mental effort and engage in so much false-thinking. As the
Song of Enlightenment of Great Master Yongjia says:
Distinguishing among names and terms,
not knowing how to stop,
Is like counting the grains of sand in the ocean,
exhausting oneself in vain.
Don't bind yourself up. Instead, set yourself free. It's better to cultivate the Dharma door of stilling thoughts. Once you succeed at the practice of stilling your thoughts, you will understand all dharmas. As another line of the
Song of Enlightenment says:
Capture the root; never mind the branchtips.
Once you attain the root, you won't worry about the branchtips. What is the root? It is the "one" dharma.
When the one is attained, all things are done.
If you attain the one, then you have completed everything. What does it mean to attain the one? Actually, attaining the one is not sufficent. "How is it insufficient?" you ask. "It is said, 'When Heaven attains the one, it becomes clear. When Earth attains the one, it becomes peaceful. When people attain the one, they become Sages.' If you attain the one, you become a Sage. How is that insufficient?"
Attaining the one is not enough. You must turn the one into zero. If you can understand the zero, you will have attained the root.
Sutra:
The Medicine-Ruling Spirit named Banner that Outshines the Sunlight obtained the liberation door of acting as a good advisor for all living beings, causing all those who see him to develop good roots.
Commentary:
The next Medicine-Ruling Spirit is named Banner that Outshines the Sunlight. To "outshine" can also mean to "cover" or "block." There are two interpretations to this spirit's name. First, it can mean that he can cover up the sun, the way clouds do, so that its light cannot be seen. Secondly, it can mean that his banner is more brilliant than the sun, thus causing the sun and moon to appear dim. Hence, his name is "Medicine-Ruling Spirit Banner that Outshines the Sunlight." The principles of this Sutra are profuse, and each individual has his or her own understanding. Wise people perceive with wisdom; humane people see what is humane. Those of profound understanding see what is profound; those of shallow understanding grasp only what is superficial. Now, since my understanding is shallow, I cannot see the profundities of the Sutra. I am just an ordinary person, not necessarily humane, and so my views are like those of average people. Even less could I make a claim to wisdom. I am not just being modest or polite; people should know their strengths and weaknesses, and I am no exception.
This Medicine-Ruling Spirit is able to understand a part of the Buddha's state. What is it? He has
obtained the liberation door of acting as a good advisor for all living beings. This is the state of a great Bodhisattva. If one is not a great Bodhisattva, one would not be a good advisor for all living beings. All living beings include beings that fly, those that swim, those that move on land, plants, and beings born from wombs, eggs, moisture, and transformation. He is able to assume different forms in accord with different kinds of living beings and serve as their good advisor. There are great good advisors, average good advisors, and small good advisors. Great good advisors adjust their teaching according to the situation and speak Dharma that is geared to each person's needs. Average good advisors speak Dharma according to living beings' desires, enabling them to change their defiled thoughts. Small good advisors are only capable of getting living beings to get rid of their minor bad habits and faults.
To be continued |
