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毛孔現光主藥神。得大悲幢。速赴一切病境界解脫門。
這一位主藥神的名字叫毛孔現光，毛孔都能現光。他善於治理眾生的疾病，所以他得到大悲幢，速赴一切病境界解脫門。大悲幢，也就是一個慈悲幢，慈能予樂，悲能拔苦；慈、悲、喜、捨，這是菩薩的四無量心。
所有一切的善根，都是從這四無量心生出來的，尤其是慈心，所以在疏上說：
以慈善的根力，放月愛等光，
身心兩病，纔念便滅。
慈就是善根的一個母體，若沒有慈，這一切善根就不能增長；你若修慈心三昧，才能增長你的善根。增長善根，然後放月愛等光，月愛就是月愛三昧。慈，也可說是一切的聲聞、緣覺、菩薩、諸佛如來，都是從這慈心而成就的。以這個慈心生出來一切的善根；一切善根生出來了，才能成就佛果。所以這個慈悲是修道人最要緊的，你以慈心來做布施，那個布施功德是無量無邊的；你以慈心來持戒，那個戒的功德也是無量無邊的；你以慈心來忍辱，那個忍辱的功德也就無量無邊了；你以慈悲心修精進，這個精進的功德也是無量無邊了；你慈悲心修禪定，禪定的功德也很快就會成就了；你慈悲心修般若度，那個般若也就會現前了，般若就會長明了。
所以慈悲心是修道的人最重要的一件事。還要有喜捨，這是菩薩的四無量心。行菩薩道的人必須要具足這慈悲喜捨四無量心；你有這四無量心作根本，一切的善根就都生出來了；一切的善法都生出來了；一切的神通妙用也都生出來了。也可以說這個慈就是佛，佛就是慈；又可以說慈就是大乘法門，大乘法門也不超出慈；你有慈也就是菩提道，修菩提道也就是個慈；慈也就是如來，所以這慈悲是非常重要的。你看釋迦牟尼佛就修慈心三昧，降伏醉象。
提婆達多最妒嫉的就是佛，他就想要把佛害死，他好作新佛，所以就挑撥離間。當時有個阿闍世王，叫未生怨，未生出來他就有一種仇怨。這個阿闍世王既有地位又有權力，可以隨便叫所有的人死，也可以隨便叫所有的人活，他的權力是很大的。這阿闍世王什麼罪都犯，犯了殺父的罪、殺母的罪、弒阿羅漢、破和合僧的罪、出佛身血，所有的罪他都犯了。可是，因為他還有善根，始終得到佛的度了。提婆達多就叫阿闍世王把他護財的醉象放出來，想把佛用這象的蹄子來踩死。因為醉象牠什麼也不管，不管你是佛、菩薩，牠一樣要橫衝直撞把你踩死。可是雖然是醉象，牠也怕獅子。佛就入慈心定，伸出一隻手來叫這個醉象看。你說這個醉象怎麼樣？真是喝醉了，牠一看佛這個手指頭都變成五個獅子向他走來了。這個醉象雖然是喝醉了，但是被這五個獅子一嚇就給嚇醒了，不醉了；不醉了，於是乎就向佛降伏了。佛就告訴弟子說我當時這手指頭並沒有獅子，怎麼會現出五個獅子呢？就因為修慈善根力所成就的，以大慈悲心來降伏這個醉象，這是佛以慈善根力來降伏醉象的證明。
怎麼叫月愛等光呢？月愛等光也就是月愛三昧，也就是釋迦牟尼佛在娑羅雙樹林的時候看見阿闍世王病了；病到什麼樣子呢？病得幾幾乎斷氣了，悶絕於地就要死了。佛觀察這個因緣應該度他，於是乎就入月愛三昧放大光明。這個光不像火光那麼的熱，這個光像月光那麼清涼。所以在四十二手裏邊有一手叫月精摩尼手，就能除一切的熱病。
佛放清涼光就照阿闍世王的身體，一照到阿闍世王的身體上，阿闍世王的疾病就好了。悶熱的熱氣，鬱蒸之氣也沒有了，得到清涼了。
這阿闍世王就問耆婆，說什麼叫月愛三昧呢？佛用月愛三昧把我病給治好了；我不懂什麼叫月愛三昧？你能給我說一說嗎？這耆婆也是一個博學多聞的人，他懂月愛三昧這個道理。他就對阿闍世王說這月愛三昧有六種意思。
第一種，這個月光能令一切優缽羅花開敷鮮明，開得很鮮明，這月光能這樣子；月愛三昧也就是這樣子，能令一切眾生善心開敷，能令眾生善心開發得很勇猛的；菩提心也很長遠的，這是第一個意思。
第二個意思，這月光能令行路的人歡喜，可是作賊的就不高興了。但是這個月光是為行路人而照，不是為作賊的。這個月光，行路的人就喜其光輝；作賊的就怕它的光輝。可是這個月愛三昧能令修習涅槃道的人歡喜；誰修習這個佛法，就生一種歡喜心，這是第二。
第三呢？這個月光由初一到十五這期間一天比一天光明，一天比一天圓滿。這月愛三昧能令一切眾生的善根增長，這第三個意思。
第四個意思，由十六到三十這月光一天比一天就減少，這月愛三昧能令眾生的煩惱一天比一天減少。
第五個意思，這個月光能除去鬱蒸之氣，就是令人悶熱覺得很不舒服的氣，能把這個氣除去了。月光三昧能除一切眾生的貪惱熱；貪心和煩惱這種的熱毒能除去，這第五。
第六呢？這個月光為眾星中王，猶如甘露一樣，人人都愛樂的。月愛三昧呢？它為眾善中王，也譬如甘露能令一切眾生心裏頭生一種愛樂的心，所以叫月愛三昧。
下邊兩句就說的「身心兩病，纔念便滅」身心兩病不知道是什麼？等一等我們大家共同來研究看是什麼。
這毛孔現光主藥神得到大悲幢，速赴一切病境界。為什麼要速赴一切病的境界呢？是不是也想去有病？一起跑到病那兒去，也願意生病？或者願意同病人一起死？不是的。他速赴一切病，就想叫所有有病的眾生都病癒了；身病也癒了；心病也癒了，身心無病，所以速赴一切病境界，得這種的解脫門。
什麼病？就是三惡，殺、盜、淫；三惡就是病。你知道心的病就是貪瞋癡；貪瞋癡那是心的病，不是身的病。要是附會牽強地講多得很，怎麼樣都可以講；不過殺盜淫，貪瞋癡比較容易懂一點。這個纔念便滅，一念慈心月愛三昧，這兩種病就都沒有了，你得到清涼了。
破暗清淨主發神。得療治一切盲冥眾生。令智眼清淨解脫門。
會不會講這一段文？從（迷理迷報疏六）那兒來講。
迷理迷報，二愚盲冥。
起惑造業，備受眾苦。
還得往下講。我這兒沒有本子，你那兒有本子。（弟子講解，略。）「非有入虛空，非無入兔角」。那怎麼叫非有入虛空？非無入兔角？是說的真諦？俗諦？中道？中諦？說的哪一個？這個中道是第幾個指頭？
（答：第三個）那個俗諦是第幾個？
（答：第一）那麼真諦是第幾個？
（答：第二）你怎麼知道的？你的智慧不錯。那是說前邊《大般涅槃經第八》：「迦葉菩薩白佛言，世尊，佛性甚深，難見難入。」是什麼道理？佛就答覆他了。
說好像有一百個盲人想要治他的眼睛。你方才說這個金錍，也沒有把這一段講一講，所以就不清楚了。這個良醫用金錍，就是治病的斧子，不是大的，是很小的，用金子造的。這個盲人看不見，眼上有個膜兒，良醫拿這個東西把眼睛上那個膜就給割開了，又伸出一個手指頭來問他，說：「你看見了沒有？」他說不見。這是第一個手指頭。你方才不講俗諦嗎？這就是俗諦。這第一個手指頭就是說菩薩也看不見佛性。第二、第三，他說看見少一點。
眼就是智慧眼，開智慧就能明白真理。前邊那不說迷理迷報他都不懂？這兩種的愚；真理也不懂了，果報他也不懂，就好像盲人一樣。冥是冥頑不靈，就是什麼也不懂；迷理起分別，這是思惑；迷報，這可以說是見惑：這是見思二惑。二愚，這兩種又可以說是愚。
百盲人，據註解說是十地菩薩，每一地各修十度就變成一百個盲人；這也就是說十地菩薩都沒有見佛性，都不懂。等佛指示了，他們就覺得很奇怪的，說他們從來修行就是被這個「無我」惑亂了，不明白佛性，就如百盲人。盲人就是不懂，沒有見佛性的，沒有明心見性的。十地菩薩尚且對佛性這麼樣困難，不容易見，何況這個聲聞、緣覺呢？這也是那註解上說的，聲聞緣覺更不容易見。
這三指有的說是三大阿僧祇劫，現在清涼國師，用三諦來比喻這三指是比較合理一點。你應該詳細研究研究，有不懂的地方，可以請教請教我們現在的貴賓妙境法師，他會告訴你的，你要是願意學；若不願意學，那你就做二愚了。方才妙法師有電話去了，我和他說妙法師真沒有福報，你講得這麼好，他聽不見了；他說妙法師真是有善根，聽他這講得這麼不好的。
治一切冥盲，就是把無明破了。眾生「令智眼清淨」，眾生每一個人都有智慧眼。為什麼叫你講這一段經文？就看你智慧眼開了沒開？你若智慧眼開了，就照見五蘊皆空了，也能照了諸法實相，也能深入經藏智慧如海。智慧如海的人，不一定要學過才會講，沒有學過一切經典都可以會講的。會講和學來的又是不同，學來的是跟著人家學的；你若有了智慧眼，那是在你自性裏發揮出來的。
待續
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Sutra:
The Medicine-Ruling Spirit
named Emitting Light from Pores obtained the liberation door of a great
compassion banner that quickly reaches all states of illness.
Commentary:
The next Medicine-Ruling
Spirit is named Emitting Light from Pores. He is able to
make light appear from his pores. This Medicine-Ruling Spirit is
skilled at curing the illnesses of living beings. He obtained the
liberation door of a great compassion banner that quickly reaches all
states of illness. The banner of great compassion is also a banner
of kindness and compassion. Kindness can bring happiness, and
compassion can alleviate suffering. Kindness, compassion, joy, and
equanimity are the Four Unlimited Minds of a Bodhisattva.
All good roots whatsoever are
produced from these Four Unlimited Minds, especially from the mind of
kindness. Thus the Flower Adornment Sutra Prologue has these
lines:
By the power of the good roots of
kindness,
The light of Moon Love and so forth is emitted.
The diseases of both body and mind
Are extinguished at once by mindfulness.
Kindness is the mother-substance
of good roots. Without kindness, it would be impossible for good roots
to grow. In order for your good roots to grow, you must cultivate the
Samadhi of Kindness. Then you can radiate the light of the Moon Love
Samadhi and other lights. It could be said that the accomplishments of
all the Hearers, Condition-Enlightened Ones, Bodhisattvas, and Buddhas
were realized by means of a kind heart. A kind heart gives rise to all
good roots. After all good roots have arisen, the fruition of
Buddhahood may be realized. Therefore, kindness and compassion are the
most important virtues that cultivators must have. If you use a kind
heart to practice giving, such giving reaps boundless merit and virtue.
If you hold precepts with a kind heart, your precepts carry boundless
merit and virtue. If you cultivate patience with a kind heart, that
patience has boundless merit and virtue. If you apply kindness and
compassion to the practice of vigor, the merit and virtue of your vigor
are boundless. If you cultivate dhyana concentration with a kind and
compassionate heart, the merit and virtue of your concentration will
soon be realized. If you cultivate the perfection of Prajna wisdom with
a kind and compassionate heart, Prajna will constantly manifest its
light. Therefore, it is essential for cultivators to have a kind and
compassionate heart. They should also practice joy and equanimity.
These are the Four Unlimited Minds of a Bodhisattva. People who
practice the Bodhisattva Path must possess kindness, compassion, joy,
and equanimity. If you have these Four Unlimited Minds as a foundation,
then all good roots come forth. All good dharmas, and all the
miraculous functionings of spiritual penetrations also come forth.
Kindness is just the Buddha; the Buddha is simply kindness. Kindness is
the Great Vehicle Dharma door. The Dharma door of the Great Vehicle
does not go beyond kindness. If you have kindness, you are cultivating
the Bodhi Path, for the Bodhi Path is just kindness. Kindness is the
Thus Come One. Thus, kindness is extremely important. Shakyamuni Buddha
cultivated the Kindness Samadhi and used it to subdue the drunken
elephant.
Devadatta was terribly jealous of
the Buddha and wanted to kill him so that he could become the new
Buddha. He collaborated with King Ajatashatru, whose name means "grudge
before birth," because he carried a grudge even before he was born. As
the King, he had both position and power, and a word from him could
decide whether a person would live or die. He was that powerful. He
committed every evil deed, including killing his father, killing his
mother, killing an Arhat, breaking up the harmony of the Sangha, and
shedding the Buddha's blood. Although he committed every offense,
because he still had some good roots, he was saved by the Buddha in the
end. Devadatta told King Ajatashatru [who at that time was still the
Prince] to release the drunken elephant that guarded his treasures upon
the Buddha, hoping that the elephant would crush the Buddha to death.
Being intoxicated, the elephant did not care whether it was a Buddha or
a Bodhisattva in front of it; it was only intent upon running over and
crushing whoever was in its path. Yet even in its intoxicated state,
the elephant was still afraid of lions. The Buddha entered the Samadhi
of Kindness, and then extended one hand out for the elephant to see.
What do you suppose the elephant saw? It must have been truly drunk! It
saw the Buddha's fingers turn into five lions. The five lions started
walking toward the elephant, which was so terrified that it promptly
awoke from its drunken stupor. No longer drunk, the elephant was tamed
by the Buddha. The five lions conjured up by the Buddha had subdued the
drunken elephant. The Buddha told his disciples, "My fingers did not
really turn into lions. They manifested as lions due to the strength of
the good roots of kindness I cultivated." The Buddha's heart of great
compassion subdued the drunken elephant.
What is meant by "the light of
Moon Love and so forth"? It refers to the Moon Love Samadhi. When
Shakyamuni Buddha was at the Grove of Twin Sala Trees, he observed that
King Ajatashatru was gravely ill and on the brink of death. He was
barely breathing. Contemplating the causes and conditions and seeing
that it was time to save him, the Buddha entered the Moon Love Samadhi
and emitted a bright light. The light was not hot like that of fire;
rather, it was as cool and refreshing as moonlight. One of the
Forty-two Hands is the Moon Essence Mani Hand, which dispels fever and
illnesses of heat. The Buddha emitted a cool radiance that shined upon
King Ajatashatru's body, at which point the King recovered, his
anxieties vanished, and he felt peaceful and refreshed. The King then
asked Jiva, "The Buddha used the Moon Love Samadhi to cure me, but what
exactly is the Moon Love Samadhi? Can you tell me?" Being a learned
man, Jiva understood the principle behind the Moon Love Samadhi and
explained its six meanings to the King.
1. Just as the moonlight causes
all utpala blossoms to be fresh and beautiful, the Moon Love
Samadhi causes living beings' wholesome thoughts to blossom vigorously
and their Bodhi resolve to be long-lasting.
2. The moonlight delights all
travelers, but it upsets thieves. The moon shines for the sake of
travelers, not for thieves. Travelers like the moonlight, but thieves
are afraid of it. The Moon Love Samadhi delights those who cultivate
the path to Nirvana. It brings happiness to whoever cultivates the
Buddhadharma.
3. Between the first and the
fifteenth of the lunar month, the moon grows brighter and fuller day by
day. Likewise, the Moon Love Samadhi causes the good roots of all
living beings to grow day by day.
4. From the sixteenth to the
thirtieth of the lunar month, the moon gradually wanes day by day.
Similarly, the Moon Light Samadhi causes living beings' afflictions to
diminish day by day.
5. Just as moonlight can dispel
heated and pent-up energies, which make one uncomfortable, the Moon
Love Samadhi can rid all living beings of the heat of greed and
affliction.
6. The moon, which is like a king
of stars, gives off a light that everyone loves. Likewise, the Moon
Love Samadhi is the king of all goodness, living beings love this
samadhi the way they love sweet dew. That's why it's called "Moon Love
Samadhi." The last two lines of the verse say,
The diseases of both body and mind
Are extinguished at once by mindfulness.
What are the diseases of body and
mind? We will look into this a little later. The Medicine-Ruling Spirit
named Emitting Light from Pores obtained a great compassion banner that
quickly reaches all states of illness. Why does he want to quickly
reach all states of illness? Does he want to get ill himself and die
along with the patient? Not at all. He wants to go quickly to help
those sick living beings get better, to cure both their physical and
mental diseases, so that their bodies and minds are free from illness.
He obtained the liberation door of quickly reaching all states of
illness.
What are the illnesses of the
body? The three evils of killing, stealing, and lust. These evils are
diseases. The illnesses of the mind are greed, hatred, and stupidity.
If you want to force an interpretation, you can explain it any way you
like, but killing, stealing, lust, greed, hatred, and stupidity are a
little easier to understand.
"Are extinguished at once by
mindfulness." As soon as you are mindful of kindness and of the Moon
Love Samadhi, the two kinds of illnesses disappear and you feel cool
and refreshed.
Sutra:
The Medicine-Ruling Spirit
named Pure Destroyer of Darkness obtained the liberation door of curing
all blind and dull beings and purifying their wisdom eye.
Commentary:
[To a disciple:] Do you know how
to explain this passage? Come and explain! Start from the sixth section
in the Prologue, where it says:
Section 6. Confused about
principle and confused about retribution. With two kinds of ignorance,
blind and dull beings become deluded, create karma, and undergo the
myriad sufferings.
Continue explaining from there. I
don't have the text with me, but you do. [Disciple's explanation
omitted.]
What is meant by the sentence, "It
is not existent like empty space. It is not nonexistent like a hare
with horns." Is this referring to the absolute truth, the mundane
truth, or the truth of the Middle Way?
Which finger represents the Middle
Way? [Answer: The third.] Which one is the mundane truth? [Answer: The
first.] Which one is the absolute truth? [Answer: The second.] How do
you know? [Answer is inaudible.] Your wisdom is not bad.
In Roll 8 of the Parinirvana
Sutra, the Bodhisattva Kashyapa addresses the Buddha, saying, "Why
is it said that the Buddha nature is profound and difficult to perceive
and enter?"
The Buddha answered, "Suppose
there are a hundred blind men who go to a good doctor hoping to regain
their sight. The doctor uses a miniature knife and cuts off the film
over one man's eyes. Then he puts up one finger and asks, 'Do you see
anything?' The man says no." The first finger represents the mundane
truth, and so the man cannot see it. Even Bodhisattvas cannot see the
Buddha nature. As for the second and third fingers, the man says he can
see them slightly. The eye refers to the wisdom eye. Once your wisdom
unfolds, you can understand true principle. The Prologue text
says, "Confused about principle and confused about retribution." Such
people understand neither true principle nor retribution, so they are
comparable to blind men. Dull means not understanding anything.
Confusion about principle: When one makes discriminations based on
confusion about the principle, that is delusion of thoughts. Confusion
about retribution could be considered delusion of views, so these are
the two delusions of views and thoughts. They could also be called two
kinds of ignorance. According to the commentary, the hundred blind men
are Bodhisattvas of the Ten Grounds. At each Ground, the Ten
Perfections are cultivated, so that makes a hundred blind men. The
meaning is that even Bodhisattvas on the Ten Grounds do not see the
Buddha nature or understand it. When the Buddha instructs them, they
think it very peculiar. They say that all along in their cultivation,
they have been confused by the concept of non-self, and thus have not
understood the Buddha nature.
The hundred blind people represent
people who do not understand and have not seen the Buddha nature, those
who have not understood their own minds or seen their own natures. Even
Bodhisattvas on the Ten Grounds have such a hard time perceiving the
Buddha nature; how much harder it is for Hearers and
Condition-Enlightened Ones to see it!
Another interpretation of the
three fingers is that they represent the three great asamkhyeyas of
eons. National Master Qingliang chooses the interpretation of the three
fingers as representing the Three Truths, which is more reasonable. You
should investigate this in depth, and ask for instruction from our
guest, Dharma Master Miaojing, if there are points you don't
understand. He will help you, if you are willing to learn. If you
aren't, then you can join those of the two kinds of ignorance.
Just now Dharma Master Miao went
to answer a phone call, and I said to him, "Dharma Master Miao, you
really have no blessings, for you missed this wonderful explanation [by
my disciple]." He (my disciple) said, "Dharma Master Miao really has
good roots for being able to listen to such a bad lecture."
The Medicine-Ruling Spirit
named Pure Destroyer of Darkness obtained the liberation door of curing
all blind and dull beings. "Curing all blind and dull beings"
means destroying all their ignorance and purifying their wisdom eye.
All living beings have the wisdom eye. Why did I tell you to explain
this passage of the Sutra? 1 wanted to see if you had opened your
wisdom eye or not. If you have opened your wisdom eye, you can see that
the five skandhas are all empty and thoroughly understand the
true appearance of all dharmas. You can also deeply enter the Sutra
treasury and have wisdom like the sea. People who have wisdom like the
sea can explain the text without having studied it before. They are
able to lecture on all the Sutras without having studied them. Their
ability to lecture is different from that of people who have studied it
from others. If you have the wisdom eye, then the words just flow forth
from your own nature.
To be continued
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