首頁首頁  日曆日曆  相冊相冊  常見問題常見問題  會員群組會員群組  會員註冊會員註冊  登入  

分享 | 
 

 20170308《靜思妙蓮華》不離佛邊不離一念 (第1039集) (法華經•化城喻品第七)

向下 
發表人內容
月亮
版主
版主
avatar

文章總數 : 18855
年齡 : 64
來自 : 台中
威望 : 1630
注冊日期 : 2009-01-11

發表主題: 20170308《靜思妙蓮華》不離佛邊不離一念 (第1039集) (法華經•化城喻品第七)   周三 3月 08, 2017 5:28 am

20170308《靜思妙蓮華》不離佛邊不離一念 (第1039集)
(法華經•
化城喻品

 
既知格除物欲,自能明其明德;由是而力求之,精勤研究佛法;既知即心本具,佛性無始無終。
爾時,五百萬億諸梵天王偈讚佛已,各白佛言:惟願世尊轉於法輪,多所安隱,多所度脫。《法華經化城喻品第七
時諸梵天王,而說偈言:世尊轉法輪,擊甘露法鼓,度苦惱眾生,開示涅槃道。《法華經化城喻品第七
惟願受我請,以大微妙音,哀愍而敷演,無量劫習法。《法華經化城喻品第七
惟願受我請,以大微妙音:諸梵天人心誠一念,唯願世尊,受我勸請;以諸廣大微妙之音,轉大法輪。
哀愍而敷演,無量劫習法:哀憐即慈愍。我等:諸天求法為己及人,請佛而為宣說無量劫來所集之法。
無量劫習法:即佛長劫修行自證之法,願如所證而說,久習深埋種子入眾生心。
十方梵天宮殿種種瑞相,其意專在尋光見佛,以人人有此光,個個有此佛,但不知光之所自,故不得見佛耳。
若知光之從來,則見佛不遠,故諸天作念,皆云以何因緣而現此相。東方向西尋,南方向北尋,皆是描寫此一段光,無在不在,無有定處,西看則東,北看則南,瞻之在前,忽焉在後,其實不離大通佛邊,其實不離當人一念。所以諸梵王一見佛,即歡喜讚歎。
 
【證嚴上人開示】

「既知格除物欲,自能明其明德;由是而力求之,精勤研究佛法;既知即心本具,佛性無始無終。」
 
既知格除物欲
自能明其明德
由是而力求之
精勤研究佛法
既知即心本具
佛性無始無終
 
我們一路一直說過來,諸梵天王從四面八方、上、下,全都集中來了,要來請大通智勝佛轉法輪,這是多麼的用虔誠的心。各方來的過程,到道場的表態,一切的一切,無不是追求那一道光明。這道光明四散,四面八方、上、下,這道光都完全照徹,有感覺到這道光的瑞相,與一般不同,大家都想,應該要來推尋光明的瑞相,它的來源是什麼?從哪裡來?每一方的梵天所表達的,差不多是這樣。
 
這與我們人有感覺到的,感覺到人生應該要來,推尋人生的道理,生命的來源,將來的去向。現在的人間,未來的世界又是怎麼樣?現在的人間,我們已經都知道了,接觸了佛法,能夠瞭解人間種種的苦。對人,真的人與人之間,有很多去無法瞭解的人心。是我們的至親、最愛的人,他到底在想什麼呢?可能我們也是猜不到,他到底在想什麼。何況是與我們同事,在同做一件事,我們也無法瞭解,他對事物的看法,或者是,很多事情都無法去瞭解。
 
儘管我們學佛的教法,我們只能盡量從自己好好修,待人接物,我們要如何用至誠的心對待人,要盡什麼樣的力量,做什麼樣的事,對人、對事、對物,都是有益而無損。學法,我們一直,無法去瞭解他人,更無法體會物的道理,既然是這樣,我們瞭解的,就是從自心好好自我體會,自我受持,做得到的,我們去付出,付出的感覺是怎麼樣,去體驗。
 
人與人,「為什麼他一直,對我這麼不歡喜?就是他對我不歡喜,我對他也不客氣。」用這樣去體驗,兩個人常常要在一起,因為人、事、物,共事同做,同一個空間,為何不能相處呢?相處,「他對我,怎麼樣都不高興。我對他,怎麼都不肯讓他。」你們有感覺嗎?這樣是不是很辛苦呢?對一個是這樣,對兩個呢?對(團體)裡面多數的,我們又是怎麼樣呢?多數的人很好,談得來,少數的人無法配合,這樣去比量,是對一個,還是對多數的?
 
多數的人對我們不高興,我們就要檢討了,是我們的錯,是我們的態度等等。懂得檢討的人,那就是懂得自修。我們到底哪裡有錯誤呢?這麼多人對我們不歡喜,我們難道還要與人,這樣對立嗎?不只是不要對立,我們還應該反觀自修,我們應該反觀自修。所以我們要「既知格除」,革除我們種種的錯誤,就是自反省,這個錯誤從哪裡來?人事物中,或者是我太自大了,我想要這樣做,我就是要這樣做;我太執著了,很多的執著都是隨己所欲,很多事情都是這樣發生。
 
人與人無法真正平安相處,心打不開,不能包容,我們一直就是迷,迷在他錯、我對,這樣就很辛苦。我們若能清楚了,真正革除過去的錯誤,對人、事、物,我們自己好好改善過來,這樣,法不只是入心,在人群中我們也體驗到了,體驗到因緣。人與人之間因緣,與他結好因就能得到好緣,彼此相處很愉快、很高興,每天能合心合作,做一分我們應該做、想要做、對人群有利益。
 
大家合心合作,這就是要先從我們自己開始。看人,我們要如何去付出,先改好我們自己,我們去付出,這種「知格物」,先改革自己,然後才能讓別人改觀,對我們的看法。「格除物欲」,不只是心裡有欲念的人,心裡有欲念就是還有無明,欲念不只是東西,是我們看事情,盡我所欲,這種我想要這樣,我就是要這樣。這與我們的脾氣、習性,是息息相關。
 
修養不夠,看什麼事情都是應我所需,這對我們的損害很大。不是說我爭贏了,我就是要這樣做,所以他們不得不隨我做不可。若這樣就不圓滿了。我們是要(當)修行者,要常常感恩啊、感恩啊,道場能這麼祥和,感恩大家用愛共同來經營。「六和敬」,這樣就是瑞氣光明,大家的心光發出來,就如室中,人人點起一盞燭光,人人的燭光都點亮了,這間室內不就是很光明嗎?
 
我們人人對法都瞭解了,我們自己懂得自修了,那就是「自能明其明德」。我們各人各人都已經向內自修,法是這樣,所以我們向內自修,自然我們這盞心燈就點亮了,我們自己心地的室,這個房室,心室,自然我們這間房子,我們自己心裡的這個房間裡,我們已經點起了一盞明燈。
 
我們的內心已經明白了,「明明德」,我們已經清楚自己的真如本性。這個真如本性,就是受很多無明遮蓋,無明造作因緣果報,這樣累生累世讓我們很辛苦,所結的都是很不好的緣,所受的是痛苦的果。所以我們這時候,學佛最最重要的,先將我們的內心,一切的煩惱、不愉快的事情,一一都要去除;自己反省,不是別人的錯,是我們自己做事不圓滿。若這樣,也能點起別人的心光。我們有這樣,所以向對方有懺悔。
 
常常一句話說:「對的人要向不對的人懺悔。」我們退一步,海闊天空,為了要圓滿,你對,我也對,我先說我不對,自然他就會說:「沒有啦!這件事其實我也有錯。」這樣互相認錯,彼此心室的這支蠟燭,不就互相點亮起來了嗎?所以「自能明其明德」,自然就明他德。也就是自覺,自己要好好自修、要自明,我們才有辦法去覺悟他人。
 
佛陀說一支蠟燭的故事,應該大家都曾聽過。這支蠟燭點起來,人人都來從這支蠟燭分火出去,這樣每支蠟燭都因為,你點起來的這支蠟燭,大家來引(火)過去,這樣不就是這間室內,因為一支蠟燭而亮。若是大家來點,是因為有這麼多人的,蠟燭、燈火都明亮起來,這個地方不就是很光明、很亮,光明的地方嗎?這就是要人人知道,我們自己也有這支原來的燭光,我們有這樣的潛能,所以「由是而力求之」,我們既然自己都知道了,我們要趕快將這支燭光,從那支蠟燭這樣引過來,我們自己內心要好好用功。
 
別人為什麼能這麼,讓人人尊重、敬愛?那就是他的態度,他做事,他待人接物等等。我們該學的,我們要學,而要學的,那就要精勤,心要很精,要很勤,好好去體會瞭解,去研究為什麼別人做得到,我們做不到呢?別人能成功,我們怎麼不能成功呢?別人的人格是這樣,為什麼我們永遠都是,被人後批評,人前不歡喜呢?我們應該要好好殷勤精進,佛法要入心,將我們的習氣要一一去除,這叫做既知,也革除我們所有很不好的習性,無明煩惱都要去除。
 
「既知即心本具」。若知道,就是心本具。我們若有辦法瞭解,法,其實人人就是本具,本具我們心的良能,本具我們心性的自性,我們的真如本性。我們都一直,自己迷了自己的本心,失去了自己的良能,學佛就是要能找回我們的良能,找回我們的本性。
 
佛性無始無終。人人本具佛性,是無始無終,我們愛的力量,其實人人都有,只是我們自己對人間世事,我們不通達。為什麼不通達?就是無明還在,「我」的執著還在等等,所以讓我們有很多煩惱。我們要好好用心,用在我們的日常生活中。
 
梵天王從十方來了,四面八方、上、下,已經找到這道光,那道光的發光點,就是大通智勝佛的道場。大通智勝佛不只是成佛,又是將佛法廣庇天下,能夠將所有的人心度化。
 
我們人人的心室,內心都已經點亮了,真理的光明起來,所以這個道場的光明不只是大通智勝佛,又有諸天龍八部等等,又有菩薩,他方菩薩、當地世界菩薩,又有一般民眾等等,已經因緣很成熟,大家的修行,心靈之光都已經發散出來了。梵天王在色界,色界的梵天王已經看到,這個發光的源頭從哪裡來,所以梵天王完全都集會到齊了,可見那個道場是多麼莊嚴啊!
 
現在就是十方梵天王聚集,都是從五百萬億(國土)。經文,前面的經文說,「爾時,五百萬億諸梵天王偈讚佛已,各白佛言:惟願世尊轉於法輪,多所安隱,多所度脫。」
 
爾時
五百萬億諸梵天王
偈讚佛已
各白佛言
惟願世尊轉於法輪
多所安隱
多所度脫
《法華經化城喻品第七
 
在那個時間,這樣莊嚴的道場,十方的梵天也來了,全都具足了,有這麼多的梵天王,大家共同一聲來懇求佛轉法輪。「偈讚佛已」,表達他們的虔誠心意,已經十方的梵天王,該表達的通通表達了。「各白佛言」,所以每個人,每一位梵天都是這樣,這個心聲向佛懇求。「惟願世尊轉於法輪,多所安隱」,只要佛轉法輪,看,大家得到法,多所安穩,有得到法的人都很安穩,心真的是安穩,沒有煩惱、無明。「多所度脫」,大家也已經聞法得度了,也能解脫,解脫了無明網,完全能解脫。
 
時諸梵天王
而說偈言
世尊轉法輪
擊甘露法鼓
度苦惱眾生
開示涅槃道
《法華經化城喻品第七
 
所以「時諸梵天王,而說偈言」,所以很多梵天王再次表達,用偈文來表達,「世尊轉法輪,擊甘露法鼓,度苦惱眾生,開示涅槃道。」
 
這是佛大覺轉法輪,也施甘露、擊法鼓,大家都聽到了,得到甘露味,大家慧命增長了。「度苦惱眾生」,自覺、覺他,能讓人人的心證入了,寂滅涅槃之道。讓大家瞭解寂靜,寂靜就是涅槃。我們常常說「靜寂清澄」,那種心靈的境界是佛陀用心來引導我們,大覺者用心引導。其實,靜寂清澄的境界,我們人人本具,只是我們還未真正體會,未證,還沒將靜寂清澄的境界,展現出來。
 
下面這段(偈)文再說,「惟願受我請,以大微妙音,哀愍而敷演,無量劫習法。」
 
惟願受我請
以大微妙音
哀愍而敷演
無量劫習法
《法華經化城喻品第七
 
梵天王,尸棄大梵,他是最後到的,這樣十方都具足了。所有的梵天,還有有餘的微塵惑未斷,希望佛能慈悲,尸棄大梵也這樣說,「受我請」,接受我的請求,希望佛能夠「以大微妙音」,大,就是要包含一切,微妙是很微細,意思就是大小法,希望能說法。
 
惟願受我請
以大微妙音:
諸梵天人心誠一念
唯願世尊
受我勸請
以諸廣大微妙之音
轉大法輪
 
我們看到那個道場已經完成,(尸棄)梵天是最後來的,所以就請佛說法。記得大悲梵天王,他請佛要示諸事相。這就是我們眾生光是聽道理,實在是不很好瞭解,還要從人間事相來解釋,然後再去會理。從事相來會理,從人間事物,雖然是很微細、很小的法,也這樣說出來。很大、很深的法,與微小的法會合起來,這樣就是完整了。說「微」,其實微即是大。最微妙的法(所)含藏,那就是在基因。
 
一棵大樹,你看得到,是在(從)那顆種子裡,那顆種子裡面,又有它種子中的基因存在。你看得到的還是粗相,要到你看不到的微細的基因,才有辦法,基因若好、存在,借這顆種子的相。這就是,種子,你看得到的是一個相,你看得到的相完成了它的因緣,有土地、有空間、有空氣、有水分。這麼微小的基因種子,受了這麼大的因緣,要有大空間、有好的空氣、有大太陽、有水分、大水分,四大會合,這樣它能成長起來。
 
所以,「以大微妙音」,用種種的法,能出於佛這樣說出來。佛口所生一切萬法,說是佛的法,其實,從這麼多的大道理,無不都是從佛的自覺法海、慧海,無窮盡不斷這樣講出來的法。其實,這些法儘管是沒有說,已經存在天地人間中,是我們無法去體會天地人間,所有無數億,無數萬億種的事事物物,我們沒有去瞭解,所以有很多,我們看不開、想不通,造成了很多的無明。所以請佛,大通智勝佛,「以大微妙音」,用大微妙的音,又大又微,這個法從佛口出,這樣來開示。
 
因為他們還有一點點微分的惑,所以他們現在需要的,要瞭解。所以諸梵天王,諸梵天人心,這個心,「諸梵天人心(誠一念)」,除了梵天以外,在道場的人的心都一樣,會合起來,天人一心,所有在道場上都同一心。「惟願世尊,受我勸請」,大家都異口同聲,「以諸廣大微妙之音」。「以諸廣大微妙之音」,就是都統攝「以諸廣大微妙之音」,統攝成,所有萬法都歸在一起,請佛完全來開示,「轉大法輪」。
 
「哀愍而敷演,無量劫習法」。
 
哀愍而敷演
無量劫習法:
哀憐即慈愍
我等:
諸天求法為己及人
請佛而為宣說
無量劫來
所集之法
 
就是盼望佛,我們大家這麼虔誠,「哀愍」,就是慈愍的意思,慈悲憫念。我們大家「我等」,「我等」是諸天求法,不只是諸天,又有「及人」,不是只有為自己,還與人,就是所有一切眾生。天(人)的心胸廣大,不只是自己微分的惑未斷,還有天下眾生,四生五道的眾生更需要,所以希望佛為我等,向我們大家,就是所有的天與人,這樣來請佛「而為宣說」,請佛來講解天下之間,一切萬事物道理。不只是萬,不知多少,很多的法,希望佛能夠一一來開示。
 
無量,來宣說無量劫以來,所集的法,這就是要說無量劫的因緣。時間愈長,生生世世在人間,所度化的眾生,因緣累積更多,所以事物體相,這應該是很多的法,所以叫做,「無量劫來所集之法」。現在成佛,在未成佛前,修行的過程,時間愈久,累積愈久。
 
就如開人文志策會時,聽他們各部門,各人有各人所負責,所負責、所做的事情分開,無不都是現代的事,人、事、物。現代的人、事、物是什麼呢?慈濟人散布在各地方,做什麼樣的事情呢?人世間,社會有什麼樣的事情發生,慈濟人怎麼去做、怎麼去記錄。四大(志業)八法(法印),他們光是要寫這些東西,光是這些東西,在過去、現在,這樣累積。光是要寫一個慈濟的起頭,一直到現在,他們說還有三十幾年,還沒輯好。
 
用很長的時間去寫,要將它累積起來,實在是很多。哪一年時間,幾十萬字,哪一年已經有幾十萬字了,這只是一部分的人負責,就是要將這五十年來,人、事、物的大概,要將它輯起來,就不容易了。何況是我們每個人的故事、每件事的發生,在這段時間,光是這樣,有多少人的事物可寫,有多少事情可收集呢?真的是很多。所以時間愈長,要集,集起來的東西實在很多。
 
每一件事無不是法,都是法,人間法。因為人間苦難偏多,人間溫暖,普及在苦難眾生的範圍,是怎麼樣的苦難,這個溫暖能夠流動到,那些苦難人的周圍,去解開他們心的苦、身的苦、欠缺物質生活的苦。這,樣樣都是苦諦,樣樣都是集諦,「諦」就是道理。想要完成這些東西,今天的事情是明天的歷史。何況這麼多,無量劫所看到的、所學習的、所做的事,真的是很多。
 
無量劫習法:
佛長劫修行
自證之法
願如所證而說
久習深埋種子
入眾生心
 
「無量劫習法」,意思就是說佛在長劫以來,長時間以來,修行自證之法。過去如何修行,修行的過程所瞭解的這些法,「願如所證而說,久習深埋種子,眾生心」。希望生生世世所做的、所體會到的,這些道理累積起來,希望一一來解釋。所以,大微妙,時間這麼長,塵點劫以前,塵點劫以前的無始以前,這麼長的時間。我們的五十年(歷史),就要那麼多人來聚集,五十年間,何況佛陀是生生世世,在那種無始劫以來,大小事情,所知的,希望能完全說出來。
 
所以「久習深埋種子,入眾生心」。長久長久,這樣生生世世都有結果,生生世世都有種子,這種慧命種子,從(第)八識轉入(第)九識,這種清淨的種子已經深埋了。深埋就是八識再轉入九識。這種智慧種子,那個經歷的經驗,種子真的是很多,希望一一都能再重新來播種,所以「入眾生心」。希望粒粒種子,再回歸到眾生人人的心裡。就是法,粒粒清淨的法的種子,由佛開口說法,就等於粒粒的種子,還是要回歸到人人眾生的心去。
 
所以這是,「十方梵天宮殿,種種瑞相」。
 
十方梵天宮殿
種種瑞相
其意專在尋光見佛
以人人有此光
個個有此佛
但不知光之所自
故不得見佛耳
 
它的意思,在這段時間,梵天王來請法,這已經在法會中,十方梵天宮殿,就是已經現出了這個道場,增加它的瑞相,「其意」,這個意思,這個瑞相是大家共同一心,「意專在尋光見佛」。在這個道場已經這麼莊嚴,這個莊嚴的道場,是來自於十方梵天王的誠意。你們<爐香讚>在誦時,「誠意方殷,諸佛現全身」,這就是最誠意的時候,那就是一個瑞相,這個瑞相的目的,就是誠意,只是要來見佛。
 
來見佛,「以人人有此光」。我們現在應該就知道了,每一位都是身上有光,帶著這些瑞相來。所以「個個有此佛」,每一個人的心中都有這尊佛在。所以從<化城喻品>開始,就告訴你們,「大通智勝佛」,其實是我們人人本具。現在經文裡,也慢慢接近了,「人人有此光,個個有此佛,但不知光之所自」。只是不知這道光是在哪裡?我們的心裡,心,心是在哪裡呢?現在這道光已經光耀出來,因為我們還無法瞭解,我們的真如本性,「故不得見佛。」
 
人人有佛,但是人人不得見佛,這實在是很令我們感覺,(想)不通的地方,就是在這裡。
 
「若知光之從來,則見佛不遠」。
 
若知光之從來
則見佛不遠
故諸天作念
皆云以何因緣
而現此相
東方向西尋
南方向北尋
皆是描寫此一段光
無在不在無有定處
西看則東北看則南
瞻之在前忽焉在後
其實不離大通佛邊
其實不離當人一念
所以諸梵王一見佛
即歡喜讚歎
 
既然我們若知道光的來源,自然見佛就不遠了。這是梵天王,已經知道光的源頭了,所以他要來見佛就不困難。和我們一樣,知道道理,我們就要趕緊找道理的源頭。「故諸天作念,皆云以何因緣而現此相」。這些諸天,十方梵天王,人人都要這樣,要去追求因緣,諸法因緣的來源。來源只有一個地方,但是十方的方向不同,東方即向西找,南方即向北找,各有在不同的方向,他們所看的地方(相同)。
 
所以,從這樣描寫出,一段一段的光,四方八面、上、下,梵天王要集在一起。這個集在一起,就是表示這一段一段的光,無處不在,「無在不在」,好像有,又好像沒有。自己本身就有光,還要去找光。「無有定處」,所以說,到底佛的道場是在東方或在南方呢?在北方或是在西方呢?其實看大家不同的方向,來看他發光的點,當然就不同,所以表示無有定處。
 
這是一種描寫,將這事相要顯成理,就要這樣有方向、有名稱來說,要不然,其實「無在不在,無有定處」。光的來源,西來看,則是東,北來看,則是南,所以「瞻之在前,忽焉在後」。其實,周圍、前後全都有,不過我們無法很確定。「其實不離大通佛邊」,周圍、前後,無不都是在大通佛的旁邊。
 
「其實不離當人一念」。我們人人的一念心,無不都是與大通智勝佛,在我們的前後。所以我們人人應該要通達,離我們不遠。雖然塵點劫之前,其實是在我們的前後而已。「所以諸梵天王一見佛,即歡喜讚歎」。這段(經)文,說過那麼長了,無不都是在描寫十方梵天王來道場的過程。諸天見佛歡喜,我們若能見到佛,我們也是很歡喜。
 
 
前面也說過,梵天王他要(行)上上十善,還要(持)上上戒,要修很多生,才能夠生到梵,色界梵天,那是要經過很久啊!那個時候就已經有法在他的身,「依法而修行」,所以能結果在梵天。梵天的壽命是那麼長,現在又尋找光而來,可見我們人人與梵天一樣,人人有身光、有心光,很多的光都集在我們的身上,因為我們與大通智勝佛,是共通的。我們若能瞭解透徹,就共通,不瞭解透徹,那就是塵點劫前。這總是要我們人人好好多用心。


月亮 在 周三 3月 08, 2017 8:27 pm 作了第 1 次修改
回頂端 向下
檢視會員個人資料
月亮
版主
版主
avatar

文章總數 : 18855
年齡 : 64
來自 : 台中
威望 : 1630
注冊日期 : 2009-01-11

發表主題: 回復: 20170308《靜思妙蓮華》不離佛邊不離一念 (第1039集) (法華經•化城喻品第七)   周三 3月 08, 2017 9:19 am

回頂端 向下
檢視會員個人資料
月亮
版主
版主
avatar

文章總數 : 18855
年齡 : 64
來自 : 台中
威望 : 1630
注冊日期 : 2009-01-11

發表主題: 回復: 20170308《靜思妙蓮華》不離佛邊不離一念 (第1039集) (法華經•化城喻品第七)   周三 4月 18, 2018 8:22 pm

Explanations by Master Cheng-Yan
Subject: Never Leave the Buddha’s Side (不離佛邊 不離一念)
Date: March.08. 2017

“Once we know to change and eliminate material desires, we naturally can illuminate our luminous virtue. With this, we put our effort into seeking and diligently studying the Buddha-Dharma. Since we understand, it is intrinsic in our mind. The Buddha-nature is without beginning or end.”

We have continually been talking about the Brahma kings who came from all eight directions and from above and below. They had all gathered together to ask Great Unhindered Wisdom Superior Buddha to turn the Dharma-wheel. They had so much reverence! From the process of coming from each direction to their attitude at the place of enlightenment, everything that they did was all to seek [the source of] that light.

That light had shone everywhere, in the eight directions and above and below. This light illuminated everything completely. Feeling that it was an auspicious sign, that it was different from normal, they all thought, “We should investigate this auspicious radiance. What is its source? Where does it come from?” What those in the Brahma heavens of each direction had expressed was more or less the same. This is similar to what we feel; we feel that in life, we must investigate the principles of life, to know where we have come from and where we are going. What is the world like now, and what will the future have in store?

We already know what the world is like now. Having encountered the Buddha-Dharma, we understand the world’s many kinds of suffering. But with people, in interpersonal relationships, there are so many things about people’s minds that are impossible for us to understand. Even with our parents and our dearest loved ones, do we really know what they are thinking? We may not even be able to guess exactly what it is they are thinking about. This is to say nothing of our colleagues who work on the same things with us. It is also impossible for us to understand their way of looking at things. There is so much we cannot understand. Although we are learning the Buddha’s teachings, we can only do our best to cultivate ourselves. In dealing with people and matters, we should treat others with utmost sincerity. As we make use of whatever abilities we have to accomplish whatever we are working on, the way we treat people, matters and objects must always be to benefit them and not cause harm. In learning the Dharma, we are continuously unable to understand others and comprehend the principles of things even less.

Because this is so, what we can understand comes first from personally experiencing what goes on in our own mind and personally accepting and upholding [the teachings]. With what we are able to do, we serve others. Then we can experience this feeling of giving. In our relationships we can ask, “Why is he always so unhappy with me? Since he is unhappy with me, I am also impolite toward him.” [We should learn] through such experience. These two people may often be together. With all these people, matters and things, they need to work together, in the same space. Why is it that they cannot get along? “He is unhappy with me no matter what I will not compromise with him at any point.” Have you experienced this? Isn’t it so taxing?

If we are like this with one person, what about two people? What about with the many in the organization? What would that be like for us? We can get along with most people, but we cannot cooperate with a few. We can make a comparison like this; do we have [a problem] with one, or with most? If the majority is unhappy with us, that is when we need to begin to reflect on ourselves. It was our mistakes, our attitudes and so on, [that caused this]. Those who engage in self-reflection are those who engage in self-cultivation. Where did we make our mistakes? If so many people are unhappy with us, do we really want to continue on in conflict with others? Not only should we not create conflicts, we should reflect on ourselves and engage in self-cultivation.

So, we should “know how to change and eliminate,” eliminate all kinds of mistakes. This is self-reflection. Where did these mistakes come from? With people, matters and objects, perhaps we were too arrogant. “I think it should be done this way, and this is the way I am going to do it.” We are too attached. These attachments all follow from our desires. There are many things that happen because of this, so it is impossible for us to get along peacefully. We cannot open our minds or be accommodating. When we cannot be accommodating, we continue to remain confused. We assume others are wrong and we are right. This is very taxing. If we can be clear, truly eliminate our past mistakes and earnestly change the way we deal with people, matters and objects, then not only will we take the Dharma to heart, but through our experiences with others, we will come to understand causes and conditions, our causes and conditions with others. By planting good causes, we will have the conditions of good affinities with others. We will be able to get along joyfully and happily. Every day we can work together in unity. We can do the things we should do, the things we want to do, the things which benefit others, and everyone can work together in unity. This must begin with ourselves. It depends on the individual; the ways that we give must start with improving ourselves. Then we can give. So, we must “know to change [and eliminate]”. We must first reform ourselves; only then will others change their opinions, change the way they look at us. We “change and eliminate material desires”. This is not only for those with [material] desires. When desires remain in us, it means that there is still ignorance. These desires are not just for objects, but also in the way we look at things. We want everything that we desire. “I want things to be done my way. This is the way I want it.” This is all intimately related to our temperament and habitual tendencies.

If our self-cultivation is insufficient, in every situation we look to meet our own needs. This is very damaging to us. We cannot say, “I have won this argument, and I want to do it this way, so everyone has no choice but to follow me.” If so, it will not be accomplished harmoniously. We seek to be spiritual practitioners, so we must always be grateful to one another. Since we have such a harmonious place of practice, we must be grateful to everyone for using love to manage it together. With the Six Points of Reverent Harmony, this place is filled with auspicious radiance. The light in everyone’s heart will shine. This is like a room where everyone lights a candle. When everyone’s candles are lit, won’t the whole room be filled with radiance? Once we all understand the Dharma and engage in self-cultivation, “We naturally can illuminate our luminous virtue.” Each of us is already engaging in inner cultivation. The Dharma is just like this, so we engage in inner cultivation. Then naturally, we can light our lamp. The room within our minds, the room of our minds, will naturally be [illuminated], because in this space within our own minds, we have already lit a lamp. Our minds are clear and bright, so we have “illuminated luminous virtue”. We are clear about our nature of True Suchness, how our nature of True Suchness has been covered by much ignorance, and in this ignorance we create karmic [causes]. Then lifetime after lifetime, we live in hardship. All the affinities we have formed are negative. All the effects we experience are of suffering. So, at this time, in learning the Buddha’s teachings, the most important thing for us is to first eliminate from our minds all the afflictions or things that make us unhappy one by one. We must reflect on ourselves; it is not someone else’s fault. It was we who did not handle this harmoniously. When we reflect on ourselves, we can also ignite the lamps in others’ hearts. We were the ones who did this, so we must repent to the other person. I often say, “Those in the right should repent to those in the wrong.” If we take a step back, everything opens up for us. To make things harmonious, [we can say,] “You are right, and so am I.” I will first admit, “I was wrong.” Naturally, the response is always, “Not at all! I was wrong in this matter too.” When each admits their own mistakes like this, aren’t the candles in the rooms of their minds each mutually ignited? So, when we can “illuminate our luminous virtue,” we will naturally illuminate others’ virtue. This is self-awakening. Only by earnestly engaging in self-cultivation and illuminating ourselves will we then have the way to awaken others.

The Buddha once told a story about a candle. Everyone has probably heard it before. After a candle has been lit, everyone can come and light their candle from it. This way, everyone’s candle can be lit because of the candle that you lit and the flame you shared with them. Isn’t this how the inside of this room can become bright thanks to one candle? Then if everyone comes to light theirs, it will be thanks to so many people whose candles and lamps are shining brightly. Then won’t this place be bright and radiant? Therefore, we all need to know that we all have always had this candlelight inside us. We have this ability; we have this hidden potential. So, “With this, we put our effort into seeking.” Since we all know this ourselves, we should hasten to take our candle and light it from another. We must earnestly work on our own minds. How is it that some people can be so respected and loved by others? It is due to their attitude, the way they work, the way they deal with people and things and so on. This is something we should learn; and in learning, we need to be diligent. Our minds must be focused and earnest in order to experience and understand. We must analyze why others can do this while we cannot. If others can succeed at it, then why can’t we succeed? Others have such [great] character, so why is it that we are always criticized behind our backs, and people are not happy when they are with us? We must put in effort and be diligent, take the Buddha-Dharma to heart and eliminate our habitual tendencies one by one. This is what we mean by “once we know”. Then we can also eliminate all of our negative habitual tendencies, eliminate all our ignorance and afflictions.

“Since we understand, it is intrinsic in our mind. Once we know, it is intrinsic to our mind. When we come to understand this, we know that the Dharma is intrinsic to everyone. This is our mind’s intrinsic altruistic potential. It is the intrinsic nature of our own mind, the nature of True Suchness. We have continually been deluded over the true nature of our mind and have lost our altruistic potential. At this time, in learning the Buddha’s teachings we must try to recover our altruistic potential, try to recover our original nature. The Buddha-nature is without beginning or end. The Buddha-nature is intrinsic to all. It neither has a beginning nor an end. The power of love is actually something everyone has; it is just that we are not thoroughly clear on worldly matter. Why are we not thoroughly clear? Because we still have ignorance, attachment to our sense of self and so on. This causes us to have many afflictions. We should put our effort into being mindful in our daily living.

The Brahma kings came from the ten directions, from the eight directions, from above and below. They had found the light, and the source of that light was the place of enlightenment of Great Unhindered Wisdom Superior Buddha. Great Unhindered Wisdom Superior Buddha had not only attained Buddhahood, He also benefitted all with the Buddha-Dharma. He was able to transform all people’s minds. When the rooms in all of our minds are lit up from the inside, the light of the true principles will shine. So, the radiance of the place of enlightenment came not only from Great Unhindered Wisdom Superior Buddha Himself, but from the Dharma-protectors and so on. There were also Bodhisattvas, Bodhisattvas from other places and those of that world, too. Additionally, there were ordinary people, etc. The causes and conditions had already matured; in everyone’s spiritual practice, the light of their minds was already shining. The Brahma kings of the form realm had already seen this and wondered where the source of the light was. So, the Brahma kings had all now gathered. Clearly the place of enlightenment was quite magnificent!

Now, the Brahma kings from the ten directions had gathered there, having come from 500 trillion lands. The previous sutra passage says, “500 trillion Brahma kings, having praised the Buddha in verse, each spoke to the Buddha. We only pray that the World-Honored One will turn the Dharma-wheel to bring peace and stability to many, to bring liberation to many”.

At that time, in that magnificent place of enlightenment, the Brahma kings from above had arrived as well. Everyone was present. There were so many Brahma kings, and with one voice, they all entreated the Buddha to turn the Dharma-wheel. “Having praised the Buddha in verse” means they had already conveyed their reverence. The Brahma kings of the ten directions had already expressed everything they needed to express. “Each spoke to the Buddha.” Every one of them, each of those Brahma kings, entreated the Buddha with the same wish. “We only pray that the World-Honored One will turn the Dharma-wheel to bring peace and stability to many.” As long as the Buddha turns the Dharma-wheel, everyone will attain the Dharma and peace and stability. Those who receive the Dharma are all at peace and are stable. Their hearts are truly peaceful and stable, without afflictions or ignorance. “Bring liberation to many” means from hearing the Dharma, we can be transformed and escape from the net of ignorance to attain complete liberation.

So, “Then the Brahma kings spoke in verse”. So many Brahma kings expressed themselves again, using verse to express themselves. “World-Honored One, turn the Dharma-wheel and beat the Dharma-drum of ambrosial dew to deliver suffering, afflicted sentient beings and open and reveal the path to Nirvana”. When the Great Enlightened One turned the Dharma-wheel, He gave ambrosial dew and beat the Dharma-drum. Upon hearing, upon attaining the flavor of that ambrosial dew, everyone’s wisdom-life would grow. “Deliver suffering, afflicted sentient beings” means by awakening oneself and awakening others, He can help everyone realize and enter the path to Nirvana and tranquil extinction. He helped us understand this tranquility. This tranquility is Nirvana; Nirvana is tranquility and stillness. We often talk about “minds tranquil and clear”. That is the spiritual state that the Buddha tried to guide us toward. The Great Enlightened One guided us mindfully.

In fact, that tranquil and clear state is something we all intrinsically have. We just have yet to truly experience it, to truly realize it. We have yet to manifest that tranquil and clear state.

The next passage then says, “We only pray that you accept our request and, with the great, subtle and wondrous tone, out of mercy, expound the Dharma You have taken in over countless kalpas”.

Great Brahma king Sikhin was the last to arrive. Thus all from the ten directions were present. All the Brahma kings still had subtle delusions that they had not yet eliminated. So, they hoped the Buddha would be compassionate. Great Brahma King Sikhin also said this, hoping the Buddha would “accept their request”. They hoped the Buddha would use His “great, subtle and wondrous tone”. “Great” means it encompasses all. Subtle and wondrous mean fine and intricate. It means both the Great and Small [Vehicle] Dharma; they hoped He would teach the Dharma.

We only pray that you accept our request and, with the great, subtle and wondrous tone: The beings of the Brahma heavens and humans, with sincere hearts and one mind, prayed that the World-Honored One would accept their earnest request and, with His great, subtle and wondrous voice, turn the great Dharma-wheel.

We see how the place of enlightenment was already complete. These Brahma kings were the last to arrive, so they asked the Buddha to teach the Dharma. We remember how Brahma King Great Compassion entreated the Buddha to reveal all matters and appearances. If we sentient beings only listen to principles, it is truly difficult for us to understand. Instead they need to be explained to us through worldly matters and appearances. Then we can begin to understand the principles. It is from worldly matters and appearances that we can understand the principles. Though very subtle and intricate teachings, they can be explained this way. When great and profound teachings are combined with small and intricate ones, this becomes very complete. We say “subtle,” but it can actually be very great. The most subtle and wondrous teachings are contained within genes. The tree you see now came from a seed. This seed contains genes within it. We only see the obvious, outer appearances, but it is the subtle and intricate genes inside that enable [the tree to exist]. If the genes are good, then through the appearance of the seed [a tree grows]. When we look at a seed, we see its appearance What we can see is the appearance, the completion of certain causes and conditions, like earth, space to grow, air and water. If the tiny, intricate genes inside the seed receive these noticeable causes and conditions. If it has plenty of space, good air, plenty of sunlight and water, if the four element come together like this, then the tree will be able to grow. So, the “great, subtle and wondrous tone” means there are many different teachings that the Buddha was able to give. From His speech He gave birth to all teachings. We say they are the Buddha’s teachings. In fact, all of these many great principles came from the Buddha’s self-awakening, His Dharma-ocean, His ocean of wisdom. From it He could teach the Dharma constantly without ever exhausting it. In fact, even if He had never taught these things, they already existed in the world. It is we who are unable to experience the truth of the world, so all of these countless billions, these countless trillions of different things, are not yet able to be understood. Thus, there is so much that we cannot see through or figure out. This results in so much ignorance. So, they entreated the Buddha, Great Unhindered Wisdom Superior Buddha, to [teach] “with His great, subtle and wondrous tone”. He could use a great, subtle and wondrous tone, which is both great and subtle, These teachings all came from the Buddha’s mouth. This is how they were opened and revealed. As the [Buddha kings] still had traces of delusions, what they needed now was to understand. So, the Brahma kings, those from the Brahma heavens and humans, all had this wish. “The beings of the Brahma heavens and humans” means besides the Brahma kings, the humans at the place of enlightenment also had the same wish. Heavenly beings and humans were of one mind; everyone at this assembly shared the same wish. “[They] prayed only that the World-Honored One would accept their earnest request.” Everyone spoke with same voice, asking Him to use “His great, subtle and wondrous tone.” “His great, subtle and wondrous tone” means that He could embrace all in such a way that all the teachings could return to one”. They asked the Buddha to open and reveal all, to “turn the Great Dharma-wheel. Out of mercy, expound the Dharma You have taken in over countless kalpas”.

Out of mercy, expound the Dharma You have taken in over countless kalpas: Mercy: Loving-kindness and compassion. All of us: All heavenly beings sought the Dharma for themselves as well as humans. They asked the Buddha to expound the Dharma.

They hoped the Buddha, because of their great reverence, would have “mercy,” which means compassion, that He would be kind and compassionate. When it says “all of us,” it refers to heavenly beings seeking the Dharma. They sought it not just for heavenly beings; it says, “as well as humans”. They sought it not only for themselves, but also for the sake of humans, that is, for all sentient beings. Heavenly beings had very generous hearts. It was not only them who had subtle delusions which had not been eliminated. All the world’s sentient beings in the four forms of birth and Five Realms were in even greater need. So, they hoped the Buddha would do this for “all of us,” meaning all heavenly beings and humans. They asked the Buddha “to expound the Dharma”. They invited the Buddha to explain the principles behind thousands of things in the world. There were not only thousands, but unknowable numbers of teachings. They hoped the Buddha would teach them one by one, would expound the countless teachings. He had accumulated over countless kalpas. This is talking about the causes and conditions of countless kalpas. The more time passes, with lifetime after lifetime in the world and all the sentient beings He transformed, the more causes and conditions He accumulated. So, with these essences and appearances of things, He would have accumulated many teachings. These are called “the teachings He accumulated over countless kalpas”. Now, He had attained Buddhahood. Before He had attained Buddhahood, over the course of His spiritual practice, the more time that passed, the more He had accumulated.

This is like our Humanistic Culture Mission planning meeting. As I listened to the different departments, each individual has his own responsibilities. As they explained their responsibilities and the things they doing, all relate to current people, matters and things. What are these current people, matters and things? Tzu Chi volunteers are spread throughout the world. What are they doing? Throughout the world, whatever happens in society, what Tzu Chi volunteers do is being recorded. With our Four Missions and the Eight Footprints, just to write these things down [take a long time]. These have accumulated from the past till present. Just to write from the origins of Tzu Chi up till now, there are still more than 30 years of history that have not been edited. It takes them a long time to write and accumulate all these stories. There are truly many of them. For each year, there are thousands of words. Some years; histories are over tens of thousands. This is just one department’s responsibility; to take a history that spans over 50 years of all the important people, matters and objects and edit it together is not an easy task, not to mention all the stories of individuals and things that have happened. At this time, just to write this down, how many people’s stories can be written, how many events must be gathered together? There are truly so many.

So, with the passage of time, the things we accumulate are truly numerous, and all of them are the Dharma. All are teachings, ways of living in the world. Because the world is full of suffering, heartwarming [stories] can be found everywhere among suffering sentient beings. Whatever the suffering, the warmth of these actions can permeate the lives of those suffering to release them from their mental suffering, physical suffering and suffering from lack of material goods. These all illustrate the truth of suffering and the truth of causation. A “truth” is a principle. They want to finish this task, but the things we do today are the history of tomorrow. This is to say nothing of the things seen and learned and done over countless kalpas; there are so many.

So, “The Dharma You have taken in over countless kalpas” refers to the Dharma the Buddha had realized, through His spiritual practice over many kalpas, over a long period of time. With all the Dharma He had understood through His spiritual practice in the past, “They prayed He would teach as He had realized so that the seeds which had long been buried could enter sentient beings’ minds”. They hoped He would take all He had done lifetime after lifetime, all He had realized, the principles He had accumulated, and explain them one by one. So, “great, subtle and wondrous” means from a long time ago, dust-inked kalpas ago, from beginningless dust-inked kalpas. It has been such a long time. In our 50-year history, so many [stories of] people have been collected in just those 50 years, let alone the Buddha, who lifetime after lifetime, since Beginningless Time, had come to know all these great and small things. They hoped He would expound all of these, “so that the seeds which had long been buried could enter sentient beings’ minds”. For a very long time, in every lifetime we have had [karmic] effects, and in every lifetime we have had seeds. With these seeds of wisdom-life, we can transform the eighth consciousness into the ninth consciousness. Those pure seeds were already buried very deeply. This is why the eighth consciousness needs to be transformed into the ninth. These seeds of wisdom, the things He had experienced, were so numerous. They hoped He would spread each seed anew so they “could enter sentient beings’ minds”. They hoped each of those seeds could return to everyone’s hearts. They are the Dharma, the seeds of pure Dharma.

When the Buddha teaches the Dharma, it is like seeds, which then need to return to everyone’s minds. So, “The palaces of the Brahma kings of the ten directions had all kinds of auspicious appearances”.

The palaces of the Brahma kings of the ten directions had all kinds of auspicious appearances. Their intention was focused on seeking out the radiance and seeing the Buddha. Everyone has this radiance, and each person has this Buddha, but because we do not know where the radiance comes from, we cannot see this Buddha.

This is when the Brahma kings came to request the teachings. They had already arrived at the assembly. The palaces of the Brahma kings had already appeared at the place of enlightenment. This increased its auspiciousness. “Their intention” refers to how this auspiciousness came from everyone sharing a single intent. “Their intention was focused on seeking out the radiance and seeing the Buddha”. The place of enlightenment was already magnificent. The magnificence of the place of enlightenment came from the sincerity of the Brahma kings. When we are chanting the Incense Chant, we say “With utmost sincerity, we request the presence of all Buddhas”. This means when we are most reverent, that is an auspicious appearance. The point of this auspicious appearance was their sincerity; all they wanted to do was or see the Buddha. “Everyone has this radiance.” We should know by now that everyone has this radiance, has this auspicious appearance. So, ”Each person has this Buddha”. There is a Buddha within everyone’s heart. The Chapter on the Parabke of the Conjured City tells us from the start that “Great Unhindered Wisdom Superior Buddha” is actually something we all possess. Now this sutra passage is slowly returning to that “Everyone has this radiance, and each person has this Buddha, but [we ] do not know where the radiance comes from”. We do not know where the light is; where is it? In our minds. And where is our mind? Now, their light was already shining. But because we have not yet understood our nature of True Suchness, “We cannot see this Buddha. Everyone has a Buddha, but we all are unable to see this Buddha. This is truly the part where we feel it is difficult to understand. So it says, “If we know where the radiance comes from, we will see that the Buddha is never far away”.

If we know where the radiance comes from, we will see that the Buddha is never far away. So, the heavenly beings thought about it and all said, “What are the causes and conditions behind these appearances?” Those from the east searched toward the west; those from the south searched toward the north. This is all describing that this radiance existed everywhere, not in any fixed place. Looking from the west, it was in the east. Looking from the north, it was in the south. It seemed to be ahead, then suddenly behind. Actually, it had never left the side of
Great Unhindered Buddha. Actually, it never leaves our own mind. So, once the Brahma Kings saw the Buddha, they praised Him joyfully.

When we know the origin of the light, we naturally see the Buddha is never far away. The Brahma kings already knew the origin of the light, so it was not difficult for them to come to see the Buddha. This is like us. Once we know of the principles, we must quickly find the source of the principles. “So, the heavenly beings thought about it and
all said, ‘Where are the causes and conditions behind these appearances?’” Those heavenly beings and those Brahma kings of the ten directions were all seeking the causes and conditions, the source of the causes and conditions of all phenomena. There is only one source, but they had come from all the ten directions. Those from the east went west; those from the south went north. From all their different directions, the place they saw was the same. So, this describes the rays of light and how, from the eight directions and above and below, the Brahma kings had all gathered together. Their gathering together shows that this light reached every place. It “existed everywhere”. It seemed to appear, then disappear. This light is within us so why would we seek it [elsewhere]? It is “not in any fixed place”. So, was the Buddha’s place of enlightenment in the east or was it in the south? Was it in the north or was it in the west? It depends on the direction from which everyone viewed the source of the light, so of course it would be different. This means it was not in any fixed place. This is a description, using matters and appearances to illustrate the principles. We need these directions, these names. If not for this …actually, “It existed everywhere, not in any fixed place.” The origin of the light, when viewed from the west, appeared to be east, when viewed from the north, appeared to be south. So, it was “seemingly ahead, then suddenly behind”. It is all around, in front of and behind us, but we are never really sure. “Actually, it never leaves the Great Unhindered Buddha’s side.” It is all around, in front and behind never leaving Great Unhindered Buddha’s side. “Actually, it never leaves our own mind.” In everyone’s mind there is a Great Unhindered Wisdom Superior Buddha in front of and behind us. So, we all must understand that He is never far away from us. Though He has existed for dust-inked kalpas, He is right here in front of and behind us. So, when the Brahma kings saw the Buddha, “They praised Him joyfully”.

We have taken so long in explaining this passage, describing the process of how the Brahma kings from the ten directions came to the place of enlightenment. The Brahma kings rejoiced upon seeing the Buddha. We too would rejoice if we were able to see the Buddha. We had mentioned earlier how the Brahma king cultivated the supreme good deeds and upheld the supreme precepts, how they cultivated them for many lifetimes before being reborn in the Brahma heavens of the form realm. This takes a very long time! By then they already had the Dharma with them. They had “practiced according to the Dharma,” so they had been reborn in the Brahma heavens. Heavenly beings have very long lifespans, and now they had again come to seek the light. Clearly, we are just like those Brahma kings; our bodies are radiant, our minds are radiant. There is so much light accumulated in us, because we are the same as Great Unhindered Wisdom Superior Buddha. If we can understand completely, we are the same. If we cannot understand completely, we are separated by dust-inked kalpas. So, in the end let us always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
回頂端 向下
檢視會員個人資料
 
20170308《靜思妙蓮華》不離佛邊不離一念 (第1039集) (法華經•化城喻品第七)
回頂端 
1頁(共1頁)

這個論壇的權限:無法 在這個版面回復文章
 :: 菩提法水 :: 靜思晨語 :: 靜思晨語—靜思妙蓮華-
前往: