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前期提示：阿難登法座結集經藏時，大眾頓起三疑。第一，大家以為阿雞是釋迦牟尼佛又活過來了第二，他們懷疑阿雞是他方佛來。
「如是」是指法之辭，就是說明白了如是之法，是可信的；如是之法，是可修的；如是之法，是可成佛的；如是的法，就應該修行；如是的法，我們就應該信；如是的法，我們應該躬行實踐去得到的，這叫指法之辭。所以如是就叫信成就。每一部經典，前邊都有六種成就。
這六種成就，第一就是「信成就」。
你能信，就有所成就，你不能信，就無所成就；你能信，就得到利益，你不能信，就得不到利益。就好像我們所吃的飯，你相信這個飯是能治你的肚子餓，那麼你必須要吃了它，肚子才不會餓；你若單單信它可以治肚子餓，你若不吃它，那不會飽的；甚至於你根本就不信這個飯是能治肚子餓的，那更沒有辦法教你肚子怎麼樣飽了！這就是說的什麼呢？就是說這個法，雖然是能成佛的法，可是我們若不信，若不修，他就沒有法子能成佛。你單單說，說的是法，行的才是道，你要躬行實踐去修行，依照法修行，這才能得到受用，所以這叫信成就。你有所信，就有所成就，你不信，就不能成就。那麼你信了，還要有種種的因緣，才能幫助這個信的成就。
所以第二就是「聞成就」。這聞成就，就是「我聞」。我，是阿難自己稱自己，也說我。這個我，是個無我之我；這個我，是一個沒有執著的我；這一個我，是圓融無礙的我；這個我，是把一切萬事萬物都看破了，把一切萬事萬物都放下了，所以這個我，才是一個真正自性的我。不是對外而言我，是對內而言我，對自己裏邊這個心所說的這個我。這個我，是一個有智慧的我；這一個我，是不顛倒的我；這一個我，是有擇法眼的我。因為他有擇法眼，所以能深入經藏，智慧如海。怎麼樣才能有擇法眼？就要有信成就。怎麼樣能有擇法眼？就要有這個聞成就。
我也信了，也想要聽，是可以聽，但是要有一個時候。這個時就是聽這一部《藥師本願功德經》的時候，說這個經的時候，然後阿難結集經藏這個時候「一時」：這個時就是時成就。你若也想要信，也想要聞，若沒有一個相當時間，你若不到金輪聖寺來聽，來到這法會，參加這個講經說法的法會；你在家裏，你單有信成就也沒有用。單有這個聞成就，你根本也就不能聞，那麼時，也不方便了，所以這個「一時」，就是時成就。
「薄伽梵」：這個薄伽梵，有六種的意思，你若願意知道，可以查一查《佛學辭典》，那裏邊講這個薄伽梵講得很詳細。薄伽梵是佛的一個別名，也就是佛的另外一個名字，你若不懂得什麼叫薄伽梵
，你就想：「喔！這也是佛的另外一個名字，它是梵語。」薄伽梵，是個「主成就」。
你也有信心了，也想要聞，想要聽經，也有聽經的時候，但是沒人講經，我看你聽什麼、信什麼、聞什麼？沒有所聽，沒有所信，沒有所聞了，沒有一個時候了。你若沒有一個人講，你就有前邊那幾個信、聞、時，也都沒有用了！所以又要有一個說法的主。這說法主，就是在那兒講經說法，這叫主成就。
待續 |
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From last
issue:
When Ananda ascended the Dharma-seat to compile the Sutras,
the assembly had three kinds of doubts: (1) They thought
Ananda was Shakyamuni Buddha come back to life. (2) They
thought Ananda was a Buddha from another world.
The word "Thus" refers
to the Dharma. It indicates that Dharma which is thus can be
believed, can be cultivated, can lead one to Buddhahood; we
should believe in and practice the Dharma which is thus.
This is the Realization of Faith, one of the Six
Realizations found at the beginning of every Sutra.
Only by means by faith can 'you attain
realization and derive benefit. It's like eating. If you
believe that food can cure your hunger, you still have to
eat it to get rid of your hunger. If you don't eat, you'll
never get full. And if you don't believe that food can
satisfy your hunger in the first place, it's even less
possible for you to get full. Similarly, although the Dharma
can lead you to Buddhahood, if you don't believe in it and
cultivate it, then it's of no use. Talking about cultivation
is not enough. "The Dharma is spoken; the Way is walked."
You can benefit from the Dharma only if you believe in and
practice it. This is called the Realization of Faith,
because you have to have faith before there can be any
realization. Without faith, you can't accomplish anything.
Once you have faith, various other conditions also need to
be present to help bring your faith to realization.
The second
realization, the Realization of Hearing, is indicated by the
words "I have heard." Ananda refers to himself as "I," but
this "I" is selfless and unattached, perfectly fused and
unimpeded. It is the true self of the inherent nature, which
has seen through all things and put them down. This "I" is
spoken not to others, but rather, to oneself. This "I" is
wise and not deluded, and is endowed with Dharma-selecting
vision, so it can deeply enter the treasury of Sutras and
have wisdom like the sea. How can one obtain
Dharma-selecting vision? By having the realizations of faith
and hearing.
"I have faith, and I would like to listen
to the Sutra," you say. That's fine, but there must be a
time--a time for listening to the lecture on the
Medicine Master Sutra. This also refers to the time
when Ananda compiled the Sutras. The words "At one time"
fulfill the Realization of Time. You may have faith and may
wish to hear the Sutra, but if the lecture is scheduled at
an inconvenient time, you still won't get to hear the Sutra.
The Bhagavan is another name for the
Buddha. If you don't know what "Bhagavan" means, just
remember that it's another Sanskrit name for the Buddha. In
the text, the word "Bhagavan" fulfills the Realization of a
Host. The realizations of faith, hearing, and time may be
fulfilled, but if no one lectures on the Sutra, then what
are you going to listen to? There's nothing to listen to and
nothing to believe, and the time is irrelevant as well! And
so a "host," a person who explains the Sutra and speaks the
Dharma, is necessary.
The word "Bhagavan" has six
meanings. If you want to know what they are, you can look it
up in the Buddhist dictionary, which gives a
detailed definition. "Bhagavan" is a title of the Buddha. If
you don't know what it means, just remember it's another
name for the Buddha in Sanskrit. This word "Bhagavan"
fulfills the Realization of a Host.
If you have faith and a wish to hear the
Sutra, and there is a time for the Sutra lecture to be held,
but there is no lecturer, then what are you going to listen
to and believe in? There is nothing to hear and nothing to
believe, and the time is irrelevant. If there is no one who
lectures on the Sutra, then faith, hearing, and time are all
useless. There needs to be a Dharma-speaking host, one who
lectures on the Sutra and speaks Dharma.
~ To be continued
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