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今年這個禪七和往年不同，第一，有一位香港的善知識也來參加我們這個禪七。香港的善知識到我們這兒參加禪七是做什麼呢？我告訴你們，並不是這位善知識沒有打過禪七，是打過的，不過是要到美國來要看看美國的禪七是什麼樣的，是不是很美的？你們各位，這美國人都要美美的，不要現出那醜的樣子來。什麼是醜的樣子呢？就打禪七打哭了。「唉呀！這麼苦我怎麼受得了？一定要跑了，這個不行了。」這就被香港這個善知識把大牙都會笑掉了。這是第一個。
第二個還有兩位善知識；這兩位善知識不是香港的，也不是台灣的，也不是紐約的，就是金山寺的。這兩位善知識是誰呢？你認識得很清楚；我也認識得很清楚。不說出來，你覺得很驚奇的；說出來，你就覺得很平常了。
我們金山寺比丘、比丘尼、優婆塞、優婆夷，很多的，這兩位善知識是誰呢？這兩位善知識，一位是果逾，一個就是果道。他們今天在 Garberville 那個地方搭巴士趕回來參加我們這個禪七；等到打完禪七，他們再恢復他們的三步一拜，去祈禱世界和平去。因為頭一次打電話來，我問他們參不參加這個禪七，他們說聽招呼。是不是？那麼今天又打電話來了，說這回不聽招呼了，要回來打禪七，問可不可以？我說是歡迎之至，特別歡迎。
那麼回來參加這個禪七，一定要開悟。我們大家在今年這個禪七，切記不要錯過機會，無論如何把自己本來面目要認識了才可以。如果不認識自己的本來面目，誰也不要再想出金山寺的門，就把你圈在這個監獄裡，關起來。這是今年的禪七大約的意思。
你叫果逾，等一等去買多一點薑，要泡一點薑，打禪七早起要吃這個薑的。我那兒大約還有點人參，我供養供養各位人參茶，免得再有人打要偷人參的妄想。今天有一些龍眼，人家送給我的，我打七的時候給供眾。在打七的時候，早晚殿也不需要上；上晚殿的時候只打皈依就可以了。也不需要上供，也不過堂；過堂還是過堂，不需要那樣過，只是過去吃一吃飯，趕快吃，吃完了就趕快回來跑香。吃完了，這個做班首的拿著香板要打—打牆，叫這個牆吃多一點。打禪七的期間也不講經；晚間七點鐘講開示。
因為在諸方打禪七，晚間都有一支養息香可以睡覺的。這養息香從五點半到六點半，這個時候誰願意睡覺可以睡覺；願意坐在這單上睡也可以，願意回到自己床上睡也可以。我想今年我們可以開這個緣，在我們打十四個禪七的時候沒有這個。今年能睡一個鐘頭，或者晚間會不睡那麼多覺；這是可以試一試，你們大家研究看，我還是不管。你們大家願意睡，就睡一睡，不願意睡呢，還是照老法子那麼樣去做去。隨你們各位的意思，我只是提議而已。以前打禪七，是不是禮拜天還講經來的，我都忘了。這兩個禪七呢，禮拜天也不講經了。我們就是專心來打禪七。
還有，上午在九點半到十點半這個時候也可以講一講開示。你們大家研究研究看看，是不是可以大家輪流著講開示，看看誰可以講。要沒有人願意講呢，就不講；有人願意講呢，就講講開示。不過打禪七講開示是一個打閒岔的一個事情。講也可以，不講也可以，你們大家研究研究看。
悲門無量等眾生，如來往昔普淨治，是故於世能為益，此擢幹神之所了。
「悲門」：悲就是能拔一切眾生苦；無量，悲門很多，無量無邊這麼多。有多少呢？有多少眾生就有多少無量的悲門。「如來往昔普淨治」：如來是佛十號之一，意思就是乘如實之道，來成正覺，所以叫如來；往昔就是以前，佛在以前修行種種的行門；普淨治，普遍令這一切的行門都清淨而治理。「是故於世能為益」：因為這個，所以佛在世界上對一切眾生都有好處，能利益一切眾生。「此擢幹神之所了」：這是擢幹主林神，他所明瞭的解脫門。
若有眾生一見佛 必使入於深信海
普示一切如來這 此妙芽神之解脫
「若有眾生一見佛」：一切眾生見佛是不容易的，聞佛法是更難，所以我們無論到哪一個塔的地方或者寺廟，能見著佛，這都是有大善根的人。若沒有善根的人，根本你就沒有機會見著佛，也沒有機會見著法，也沒有機會能見著僧。這佛、法、僧三寶不是很容易見的。假設有眾生能見著佛，乃至於見著佛的像，「必使人於深信海」；一定使這個人明白很深的佛法，猶如大海那麼深，那麼多的佛法，深深地生一種敬信。
「普示一切如來道」：佛指示一切眾生，令一切眾生都明白修行佛的這種道，成就佛的果位。「此妙芽神之解脫」：這是生種種敬信的這個妙芽主林神，他得到的一種解脫門的境界。
一毛所集諸功德 劫海宣揚不可盡
諸佛方便難思議 淨葉能明此深義
「一毛所集諸功德」：在佛一毛孔上能現十方諸佛國土，這種境界不是凡夫所能明白的。在佛一毛孔所積聚的這一切的功德，「劫海宣揚不可盡」：就像大海那麼多，無量無邊無數，不可說不可說那麼多的劫，來宣揚佛這一毛孔的功德也說不完。為什麼？因為它無量無邊。
「諸佛方便難思議」：所以諸佛這個方便法門，也是不可思議——不可以心思，不可以言議。「淨葉能明此深義」：這吉祥淨葉主林神，他能明瞭這種的甚深的道理。
我念如來於往昔 供養剎塵無量佛
一一佛所智漸明 此燄藏神之所了
「我念如來於往昔」：這是垂布燄藏主林神說的，說我想如來於往昔，在無量劫以前。「供養剎塵無量佛」：他曾經用種種的物質和金錢來供養剎塵無量佛。剎塵就是剎塵國土那麼多的無量佛。
「一一佛所智漸明」：在每一個佛的前邊供養佛。他福也莊嚴，智慧也莊嚴；福慧兩足，所以漸明，智慧一天比一天的增加。「此燄藏神之所了」：這是垂布燄藏主林神，他所明瞭的境界。
一切眾生諸行海 世尊一念悉了知
如是廣大無礙智 妙莊嚴神能悟入
「一切眾生諸行海」：所有一切眾生，胎卵溼化都包括在內了。諸行海，一切眾生各有各人的行為，各有各人所造的業，各有各人的思想，所謂起惑造業受報，造無量無邊的業，受無量無邊的果報。
「世尊一念悉了知」：佛在一念之中就知道一切眾生的心，所謂「一切眾生若干種心，如來悉知悉見」，所以佛是無所不知，無所不明的。
「如是廣大無礙智」：像這種廣大無量無邊無所障礙這個智慧。「妙莊嚴神能悟入」：這是妙莊嚴光主林神，他能以明白這種的境界。
待續 |
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This year's Chan session is different from past sessions. First of all, we have a good advisor from Hong Kong with us. "Why is a good advisor from Hong Kong coming to our Chan session?" you ask. I'll tell you, it's not that he has not attended Chan sessions before. He has been in Chan sessions, but now he's come to see what a Chan session in America is like. He wants to see if it is very beautiful. [Note: The Chinese name for America is 'Beautiful Country'.] So, all you Americans should be nice and beautiful. Don't show your ugly side. By your ugly side, I mean things like breaking down in tears during the session and crying "How can I possibly endure this? I've got to leave! This is impossible!" If the good advisor from Hong Kong sees that, he will laugh so hard his front teeth will fall out.
Secondly, there are two other good advisors. They are not from Hong Kong, Taiwan, or New York. They are from Gold Mountain Monastery. Who are they? You know them very well, and so do I. Before I tell you who they are, you feel they are very rare. Once I tell you, they will seem very ordinary.
"We have a lot of Bhikshus, Bhikshunis, Upasakas, and Upasikas at Gold Mountain Monastery. Who could these two good advisors be?" you wonder. One of them is Guo Yu, and the other is Guo Dao. Today, they took the bus from Garberville and have come back in time to join our Chan session. After the Chan session, they will resume their Three Steps One Bow pilgrimage to pray for world peace. The first time they telephoned, I asked them whether or not they were going to attend the Chan session. They said they would do as I told them. Today they called again to say that they were not going to follow instructions, but were going to return for the Chan session. When they asked for my permission, I told them they were most welcome to join the session, but that they must get enlightened.
Everyone should make sure that they do not miss the opportunity to join this year's Chan session. You must recognize your original face. If any of you fail to recognize your own face, don't think about leaving Gold Mountain Monastery. You'll be locked up in this jail.
That's a general introduction to this year's Chan session.
Tell Guo Yu to go buy more ginger. During the Chan session we will boil ginger soup to drink in the morning. I still have some ginseng left, so I will offer everyone ginseng tea. That way, no one will have to engage in false thinking about stealing ginseng. Today somebody gave me some Tongan fruit, which I will offer to the assembly during the session.
During the session, we need not hold the full morning and evening recitations. The Three Refuges ceremony will suffice. We also need not hold the meal offering ceremony or recite the offering chant at the dining hall. We will just go over to take our meal, and once we finish we should immediately return to the Chan Hall to do walking meditation. After the head of the assembly finishes his meal, he should strike the wall with the incense board, giving the wall more to "eat," so to speak. The Sutra lecture will be replaced with an instructional talk at 7 p.m. during the session.
In most places, traditionally, there is a "resting" sitting period, usually from 5:30 to 6:30 p.m., during which anyone who wants to sleep may do so, either sitting on the Chan bench, or returning to their own room. This year, we can also have this expedient. We didn't have this during the fourteen-week Chan session. This year, if we allow people to sleep for an hour during that time, perhaps they will not doze off so much at night. All of you should look into it and see if you want to try it out. It doesn't matter to me. If you want to sleep, go ahead. If you want to stick to the old way, you can keep on sitting. It's up to you. I'm just making a suggestion.
Did we use to have a Sutra lecture on Sunday during the Chan sessions? I don't remember anymore. During this two-week Chan session, we won't have a Sutra lecture on Sundays. We will simply concentrate on attending the session.
During the period from 9:30-10:30 in the moring , we can also have some instructional talks. Everyone should discuss it and see whether you can take turns giving talks. Find out who is willing to speak. If no one is willing, then we don't have to have talks. Anyone who's willing to speak may give instructional talks. However, during a Chan session, instructional talks are considered an interruption. So, it's fine to have them or not to have them.
Sutra:
Limitless doors of compassion,
equal to the number of living beings,
The Thus Come One universally purified
and regulated in the past.
For that reason he is able to bring benefit to the world.
This is the understanding of the Spirit Raising Up Twigs.
Commentary:
Limitless doors of compassion. Compassion alleviates the suffering of all living beings. There are immeasurably, boundlessly many doors of compassion. Exactly how many are there? Their number is
equal to the number of living beings. However many living beings there are, that's how many doors of compassion there are.
The Thus Come One universally purified and regulated in the past. "Thus Come One" is one of the ten titles of a Buddha. It means, "traveling the Way which is Thus, he 'comes' to accomplish Proper Enlightenment." Once upon a time, the Buddha cultivated all kinds of practices, causing them all to be pure and regulated.
For that reason he is able to bring benefit to the world. The Buddha is able to be of benefit to the living beings of the world.
This is the understanding of the Forest-Ruling
Spirit Raising Up Twigs. He has understood this liberation door.
Sutra:
If there are beings who see the Buddha but once,
He is certain to cause them to enter the sea of deep faith,
Universally showing them the Path of all Thus Come Ones.
This is the liberation of the Spirit Wondrous Sprouts.
Commentary:
If there are beings who see the Buddha but once. It is not easy for living beings to see the Buddha. It is even more difficult to get to hear the Buddhadharma. People who are able to go to a stupa or temple and see the Buddhas are people with tremendous good roots. Those without good roots have no opportunity to see the Buddhas, the Dharma, or the Sangha. The Triple Jewel—the Buddhas, the Dharma, and the Sangha-is not easy to see. If there are living beings who are able to see the Buddha or an image of the Buddha,
he is certain to cause them to enter the sea of deep faith. The Buddha will enable these beings to gain a profound understanding the Buddhadharma, which is as vast as the sea, and to bring forth deep faith. The Buddha, by
universally showing them the Path of all Thus Come Ones, enables living beings to cultivate the Buddha Path and realize Buddhahood.
This is the liberation door
of the Forest-Ruling Spirit Wondrous Sprouts, who causes sprouts of various kinds of pure faith to grow.
Sutra:
The merit and virtue accumulated in one pore
Could not be exhaustively proclaimed in oceans of eons.
The expedient means of the Buddhas are inconceivable.
Pure Leaves is able to understand this profound meaning.
Commentary:
The merit and virtue accumulated on one hair. Within a single pore, the Buddha can display the lands of all Buddhas throughout the ten directions. Ordinary people are unable to understand this state. The merit and virtue accumulated by the Buddha in just a single one of his pores
could not be exhaustively proclaimed in oceans of eons. Even in measurelessly, boundlessly, innumerably, unspeakably, unspeakably many eons, as profuse as an ocean, one could not finish talking about the merit and virtue in one of the Buddha's pores. Why? Because that merit and virtue is infinite.
The expedient means of the Buddhas are inconceivable. The expedient Dharma doors of all Buddhas cannot be mentally conceptualized or verbally expressed. The Forest-Ruling Spirit named Auspicious
Pure Leaves is able to understand this profound meaning.
Sutra:
"I recollect how the Thus Come One in the past
Made offerings to limitless Buddhas in lands like dust motes.
Before each and every Buddha, his wisdom gradually grew bright."
This is what the Spirit Resplendent Treasury has understood.
Commentary:
The Forest-Ruling Spirit named Overhanging Resplendent Treasury says,
"I recollect how the Thus Come One, limitlessly many eons
in the past, / Made offerings of various articles and money
to limitless Buddhas in lands like dust motes. / Having made offerings
before each and every Buddha, he became adorned with blessings and wisdom, and
his wisdom gradually grew bright and increased day by day."
This is what the Forest-Ruling
Spirit Overhanging Resplendent Treasury has understood. He understands this state.
Sutra:
The ocean of the actions of all living beings
Is completely understood by the World Honored One
in a single thought.
Vast, great, unobstructed wisdom such as this,
The Spirit Wondrous Adorned can awaken to and enter.
Commentary:
The ocean of the actions of all living beings. All living beings includes those born from wombs, eggs, moisture, and transformation. Every living being has his own behavior, his own karma that he creates, and his own thoughts. This is the process of becoming deluded, creating karma, and undergoing retribution. Creating limitless karma, one must undergo limitless retribution. All this
is completely understood by the World Honored One in a single thought. In a single thought, the Buddha can know the thoughts of all living beings. The
Vajra Sutra says, "The Thus Come One completely knows and sees the various thoughts of all living beings." There is nothing the Buddha does not know or understand.
Vast, great, boundless,
unobstructed wisdom such as this, / The Forest-Ruling
Spirit Wondrous Adorned Radiance
can awaken to and enter. He understands this state.
To be continued |
