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前期提示：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。
這一位善知識是大善知識，令見者咸生善根。令就使令；使令一切眾生看見這一位主藥神，或者見到佛遇到佛說法，咸生善根，都生出慈悲喜捨心。慈悲喜捨就能種諸善根，則能作眾生的善知識，也有能作眾生的惡知識的。
怎麼叫作眾生的惡知識呢？就令眾生生出一種邪知邪見，使令眾生走到歧途上去，入旁門外道，這都是惡知識——令沒有妒嫉心的眾生生出一種妒嫉心；沒有貪心的眾生生出一種貪心；沒有瞋心的眾生生瞋心：沒有癡心的，他想法子叫他生出一種癡心妄想。
好像我在東北的時候遇到一種外道，這種外道專門叫人做什麼呢？專門叫人作皇帝！他說你若是進我這個道，將來你就可以作一位皇帝；你若不進我這個道呢？你連老百姓都不一定作得成，令人都生出一種貪欲心來。這豈不是惡知識呢？所以修道主要要有擇法眼，能知道邪正是非，是道則進，非道則退。
這一位蔽日光幢主藥神，他就是能作人的善知識，能令人發菩提心，將來成佛，所以入這種的解脫門。
明見十方主藥神，得清淨大悲藏，能以方便令生信解解脫門。
明，才能見；見，也因為明：明見也就是有大智慧。智慧光明見十方，也就是明白十方一切眾生的根性這一位主藥神，所以叫這樣一個名字。若是詳細分析，就這一個主藥神的名字義理也是無量無邊的，所以只可以簡單來講。這一位主藥神他得到清淨大悲藏。清淨就是沒有染污。什麼叫沒有染污？就是沒有一種染污的愛和見，所以叫清淨大悲藏。藏是包容含藏的意思；大悲能拔苦。為什麼說是清淨大悲藏？因為它沒有一種染污的愛。一般眾生所明白的愛，是染污而不是清淨的愛。這種清淨的慈愛，沒有染污的雜念在裏邊存在著，所以叫清淨大悲藏。
這種慈愛和世間那個染污愛只是相差一點點。相差這一點點所以一念就是清淨，一念就是染污的。這個染污和清淨這個念並不是兩個念，就是這一個念。這一個念你若是沒有染污，就是清淨；沒有清淨就是染污了。所以慈悲這種愛能救一切眾生，這是一種德。有這一種慈愛眾生這種的德了，所以他能用這種種的方便法門令眾生生出來一種的信解。沒有信心的，令他生出一種信心來；有信心的，令他更深深地明白了，所以令生信解解脫門，得到這種的解脫門。
普發威光主藥神，得方便令念佛滅一切眾生病解脫門。
普發威光主藥神。這一位主藥神的名字叫普發威光。他很有威德的，普遍能令眾生見到他這個威光，能除一切的疾病。這一位主藥神，他得到能用這一種的方便法門令眾生生出一種念佛的心，生出一種念佛的信心；生出一種念佛的願心；生出一種念佛的修行心。他用種種的方便法門，不是一種。總而言之，眾生所歡喜的他就給你，然後他叫你念佛。
好像我們現在打佛七，這也是方便法門。說是念佛法門不是方便法門。這佛法，哪一個法門都可以說是方便法門；哪一個法門都可以說不是方便法門。因為佛法是活動的，不是死板的。你若說它一定是什麼樣，那就是變成一種執著；應該沒有執著，一切無著。
我們現在在這兒打佛七，這是方便念佛。在中國以前打佛七，一開始的時候，有很多人都得到念佛三昧，一心不亂來念佛，現在在西方提倡這個淨土法門，也令人發心來念佛。但是這個念佛法門，不就是念念就可以了，必須要念玆在茲的，心不旁騖，心不外馳。你念佛，念得風也吹不透，雨也不能漏。我們現在這兒打佛七，一切境界來了都能把這個境界轉變過來，轉得也成念佛的境界。好像這個小孩現在在那兒吵，你若眞能得到念佛三昧，他那兒也是在念南無阿彌陀佛呢！或者他那兒做音樂幫著你來念佛呢！你就不會討厭這小孩子吵了。這個念佛的法門，念佛一聲能滅八十億劫的生死重罪，所以念佛的功德是不可思議的，但是你要誠心來念，眞心來念。
在西方這兒佛教是一個開始，一定要出一些個大菩薩、大祖師、大聖人。這一些個大菩薩、大祖師、大聖人，在什麼地方呢？我可以告訴你們，都是在金山寺這兒。你誰能用功用到極點了，眞心來用功，不怕苦，不怕難，實實在在去認眞修行，絲毫都不馬虎，就是每一秒鐘都不要把它輕易放過去，不要懈怠，一定會成功的。你或者坐禪；或者念佛；或者誦經；或者禮懺，無論你修哪一個法門，你都專心致志，都會有成就的。為什麼沒有成就？你就因為沒有像那個大菩薩、大祖師、大善知識、大修行者那麼樣去用功去。有一句俗話說是「偷工減料」；偷工減料是什麼呢？你們若不懂得這個意思，就是等著釘子那種法。等著釘子這個法，你們大家現在都得到這個三昧了。一提等著釘子這個法，人人都開顏含笑，都得到這個拈花的宗旨；拈花微笑了。可是這只是一個等著釘子的法；你要是得到那個釘釘子的法，那就好了，不要等著釘子。你釘釘子那就不是偷工減料。偷工，就是應該做一天的工，我做半天算了；我拿一天的錢，做半天的工，這叫偷工。減料呢？譬如我做金子，本來應該用一兩金子，我現在用它八錢好了，這減下來的兩錢我得到了，這叫減料。那我們用功，這比鑽石還值錢的；你若偷工減料那叫自己欺騙自己。這也就是公修公得；婆修婆得；husband（丈夫）修行，husband開悟：wife
cultivate（太太修行）Wife開悟；不修不得，你不修行就不能得。
所以這個念佛能滅一切眾生的病；什麼病都可以滅。說得了吧！你這個法師才是騙人呢！若不念佛，你那時候兒還沒病；現在一打念佛七，你病了。這個一念佛反而病了，這怎麼還說滅一切病？這豈不是騙人了嗎？就是因為生病，這正是滅病；若不生病，怎麼會滅病？你們想想看！生病了，然後病沒有了，這就是滅病，滅一切病。這個正是給你一個當頭棒喝，就是告訴你，你不單是會生病，而且還會死呢！你知道嗎？你若不趕快用功修行，無常到的時候做不得主，那時候兒就苦啦！所以這個病就是給你一個預兆，就叫你趕快修行用功，夢醒；趕快地把你這個迷夢醒了，不要再覺得這個也放不下來，那個也放不下來。人死的時候，你什麼放不下也要放下。我常常給你們講，恐怕你們都忘了。
現在再給你們講一講。什麼呢？說「勸君為善曰無錢」：我勸你做一點善事，說是我沒有錢。「有也無」：有錢也說沒有。「禍到臨頭用萬千」：有一個什麼意外飛災橫禍來了用萬千。「無也有」：沒有的時候也有了。「若要與君談善事」，「去也忙」：說我不是不去，我想去但是我太忙了：太忙了就不能去聽講經了。
「一朝命盡喪黃泉」：等到死那一天，命盡喪黃泉「忙也去」。你怎麼忙，閻羅王在那兒等著你，說：「嘿！我請你喝酒，你快來哦！」不來不行的，就喝迷魂酒去；一喝了他這個迷魂酒以前所做的事情也都給忘了。將來所遇著的事情，也不知道了，所以這很危險的。這一位普發威光主藥神，他就入了這個能滅一切病的解脫門。
待續 |
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From the last issue: 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.
The good advisor being referred to in the text is a great good advisor. He is capable of causing all those who see him to develop good roots. Living beings who see this Medicine-Ruling Spirit or encounter the Buddha speaking Dharma are led to produce thoughts of kindness, compassion, joy, and giving, and these qualities in turn lead to the planting of good roots.
Just as there are good advisors for living beings, there are also people who act as evil advisors for living beings. What are evil advisors? They encourage living beings to harbor deviant views and knowledge. They lead living beings astray, taking them into heterodox sects and cults. Such people are evil advisors. They cause living beings who were not jealous to become jealous. They make living beings who were not greedy become greedy. They make living beings who were not angry give rise to anger. As for undeluded living beings, they find a way to make them engage in deluded fantasies.
For example, I encountered a heterodox sect when I was in Manchuria. This heterodox sect claimed that it could make people into emperors. The leader said, "If you join my sect, you can become a king in the future. However, if you don't join, you may not even get to be an ordinary citizen." Such talk provokes greed in people. Such a person was an evil advisor. Therefore, in cultivation, we must have Dharma-selecting vision and be able to distinguish between proper and deviant, right and wrong. When it is the Way, we should advance upon it. When it is not the Way, we should retreat from it.
The Medicine-Ruling Spirit named Banner that Outshines the Sunlight is able to serve as a good advisor who inspires people to bring forth the resolve for Bodhi so that in the future they can become Buddhas. That is the liberation door he attained.
Sutra:
The Medicine-Ruling Spirit named Clear Vision of the Ten Directions obtained the liberation door of a treasury of pure, great compassion, by which he can expediently inspire faith and understanding in living beings.
Commentary:
The next Medicine-Ruling Spirit is named Clear Vision of the Ten Directions. There must be clarity in order for vision to be possible. At the same time, vision must take place before there can be clarity. Clear Vision refers to possessing the light of great wisdom, which enables this medicine-ruling spirit to understand the dispositions of living beings throughout the ten directions, hence his name. If we were to discuss the name of the medicine-ruling spirit in detail, we would find that it involves infinite meanings and principles. We can only give a simple explanation right now. This medicine-ruling spirit
obtained the liberation door of a treasury of pure, great compassion. "Pure" means without defilement, that is, devoid of the defilement of love and views. "Treasury" has the connotation of containing and encompassing. It contains great compassion. Compassion is able to eradicate suffering. Why is this said to be a "Treasury of pure, great compassion"? Because it is devoid of a defiled kind of love. The love that most living beings understand is a defiled love which is impure. Pure loving-kindness is not tainted by defiled thoughts.
The difference between this loving-kindness and worldly defiled love is very slight. Since the difference is so slight, one thought may be pure, and the very next thought may be defiled. The pure thought and the defiled thought are not really two different thoughts. They are actually a single thought. If this thought is not defiled, then it is pure. If it is not pure, then it is defiled. Compassionate love has the power to rescue all living beings. It is a kind of virtue. He has the virtue of compassionately loving living beings,
by which he can expediently inspire faith and understanding in living beings. He employs various kinds of expedient methods to cause living beings to produce faith and understanding. He inspires faith in those living beings who lack faith, and causes faithful living beings to deepen their understanding. That is the liberation door he has attained.
Sutra:
The Medicine-Ruling Spirit named Everywhere Emitting Majestic Radiance obtained the liberation door of expediently causing living beings to recollect the Buddhas, thereby eradicating all their sicknesses.
Commentary:
The Medicine-Ruling Spirit named Everywhere Emitting Majestic Radiance has an awesome presence, and living beings who see his magnificent light become cured of their illnesses. He has
obtained the liberation door of expediently causing living beings to recollect the Buddhas, thereby eradicating all their sicknesses. Through expedient Dharma doors, he leads living beings to have faith in reciting the Buddha's name, make vows to recite the Buddha's name, and cultivate by reciting the Buddha's name. He employs various kinds of expedient methods, not only one. In general, he gives living beings whatever they like and then instructs them to recite the Buddha's name.
For example, right now we are holding a session for reciting the Buddha's name. This is an expedient Dharma door. "Reciting the Buddha's name is not an expedient Dharma door," you say. Actually, any Dharma door within the Buddhadharma can be considered an expedient Dharma door, or it can be considered not to be an expedient. That's because the Buddhadharma is flexible and dynamic, not rigid and static. If you insist that it is a certain way that becomes an attachment. You ought to not have any attachments. Be totally unattached.
Right now we are doing a Buddha recitation session. In the past in China, once a Buddha recitation session began, many people would attain the single-minded concentration of the Buddha recitation samadhi. Now we are promoting the Pure Land Dharma door in the West, and people are interested in reciting the Buddha's name. However, it is not enough to simply recite. One must maintain mindfulness in thought after thought, without letting the mind get distracted and wander off. One must recite to the point that the wind cannot blow in and the rain cannot seep in to disturb one's mindfulness. One should be able to turn all the states one encounters into the state of Buddha recitation. For example, a child is making noise right now. If you have truly attained the Buddha recitation samadhi, his noise will sound like "Namo Amitabha Buddha" to you. Or perhaps it will sound like music to you, music to help you recite the Buddha's name. Then you will not be annoyed by his noise.
In the Dharma door of Buddha recitation, it is said that one* recitation of the Buddha's name can eradicate the heavy offenses accumulated during eighty million eons of births and deaths. Thus, the merit and virtue of reciting the Buddha's name is inconceivable, provided that you recite with a true and sincere heart.
Buddhism is just beginning in the West. We must produce some great Bodhisattvas, great Patriarchs, and great Sages. Where are these great Bodhisattvas, great Patriarchs, and great Sages to be found? I can tell you: They are right here at Gold Mountain Monastery. Anyone who is able to apply his or her effort to the utmost point, cultivating with a sincere heart, without fearing suffering or difficulty, without being the least bit casual or letting a single second pass in vain, and without slacking off, will certainly come to achievement. You may sit in Chan meditation, recite the Buddha's name, recite Sutras, or bow repentances. No matter which Dharma door you cultivate, if you cultivate with concentration and utmost sincerity, you will be successful. Why are you unsuccessful? Because you have not worked as hard as the great Bodhisattvas, great Patriarchs, great Good Advisors, and great cultivators. There is an idiom, "To do less work and use inferior materials." If you don't understand what that means, it's like the dharma of waiting around for nails. Probably most of you have attained this samadhi. Hearing about this dharma, everyone smiles, just as Venerable Mahakashyapa did when he saw the Buddha twirl a flower. But this is merely the dharma of waiting for nails. If you attain the dharma of hitting nails, then you'll be set. If you hit nails instead of waiting for them, then you are not "doing less work." Doing less work means that when you are supposed to do a day's work, you do only half a day's work but take the pay for a full day. An example of using inferior materials is, if you are supposed to use an ounce of gold, you use only eight-tenths of an ounce. You are basically stealing the gold. Our work in cultivation is worth more than diamonds. If you try to get by doing less work and using shoddy materials, you are only cheating yourself. This is the principle that, "If the husband cultivates, the husband gets enlightened. If the wife cultivates, the wife gets enlightened. If you don't cultivate, you don't attain anything."
Reciting the Buddha's name can eradicate any illnesses that living beings might have. "No way, Dharma Master, you're cheating people! Before I recited the Buddha's name, I was fine. Now that I'm reciting the Buddha's name, I've also gotten sick. How can you say that reciting the Buddha's name cures all illnesses? That's an outright lie!" Actually, getting sick is also eradicating sickness. If you didn't get sick, how could your sickness be eradicated? Think it over. If you get sick and then your sickness disappears, that's the eradication of sickness. This should wake you up like a bop on the head, making you realize that not only will you get sick, you will also die. Did you know that? If you don't hurry up and cultivate, then when impermanence arrives, you won't be able to do anything about it, and it will be miserable. Sickness is an omen warning you that you should quickly work hard on your cultivation and quickly wake up from your deluded dream. Don't be unable to relinquish this and let go of that. When you die, you'll have to let go of everything, whether you want to or not. I often recite this verse for you, and I'll recite it again in case you have forgotten:
When I exhort you to do good, you say you have no money, even if you do.
When disaster strikes, you spend hundreds of thousands, even when you don't have it.
When you are involved in some sort of accident, you manage to come up with millions of dollars, even if that money isn't yours.
If I invite you to a discussion on wholesome matters, you say you like to go, but you're too busy. You say, "It's not that I don't want to go, but unfortunately, I'm too busy to attend the Sutra lecture."
But the day your life ends and you go to the Yellow Spring, you may be busy, but you still have to go! No matter how busy you are, King Yama is there waiting for you, saying, I'm inviting you for a drink. Come right away! I won't take no for an answer." You go and drink his intoxicating liquor, and then forget about everything you did before. You don't have any idea of what will happen in the future either. This is very dangerous. This Medicine-Ruling Spirit named Everywhere Emitting Majestic Radiance has entered this liberation door of being able to eradicate all illnesses.
To be continued |
