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 20171228《靜思妙蓮華》 形聲二益 橫闊豎遠 (第1250集) (法華經•法師品第十)

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20171228《靜思妙蓮華》 形聲二益 橫闊豎遠 (第1250集) (法華經•法師品第十) Empty
發表主題: 20171228《靜思妙蓮華》 形聲二益 橫闊豎遠 (第1250集) (法華經•法師品第十)   20171228《靜思妙蓮華》 形聲二益 橫闊豎遠 (第1250集) (法華經•法師品第十) Empty周三 12月 27, 2017 9:12 pm

20171228《靜思妙蓮華》 形聲二益 橫闊豎遠 (第1250集) (法華經•法師品第十)

⊙「眾聖之王說法教化眾生,諸法空不可示,言辭相寂滅,有諸因緣故,亦可說諸法喻,形聲二益,橫闊豎遠法界。」
⊙「若我滅度後,能說此經者,我遣化四眾,比丘比丘尼,及清淨士女,供養於法師,引導諸眾生,集之令聽法。」《法華經法師品第十》
⊙「若人欲加惡,刀杖及瓦石,則遣變化人,為之作衛護。若說法之人,獨在空閒處,寂寞無人聲,讀誦此經典。」《法華經法師品第十》
⊙若人欲加惡,刀杖及瓦石:有人心懷不善意而來,興惡而加諸毒害。
⊙則遣變化人,為之作衛護:則遣變化善護持說法人,為之方便而做衛護。
⊙若說法之人,獨在空閒處:若有精勤持經說法人,獨自處於空閒之地。
⊙至心讀誦妙經,以助內觀契法,善言妙義互融,如水乳和融化,是時心觀益明,靜寂澄清玄妙。


【證嚴上人開示】
「眾聖之王說法教化眾生,諸法空不可示,言辭相寂滅,有諸因緣故,亦可說諸法喻,形聲二益,橫闊豎遠法界。」

眾聖之王
說法教化眾生
諸法空不可示
言辭相寂滅
有諸因緣故
亦可說諸法喻
形聲二益
橫闊豎遠法界

要用心去體會了解。「眾聖之王」那就是佛,釋迦牟尼佛,是眾聖之王,他出現人間,為一大事,無非就來人間說法,教化眾生。這是佛的一大目的。人間眾生,眾生需要(教化),因為還是同樣迷茫,煩惱複製,業力累積。眾聖之王就是「三界導師、四生慈父」,他怎麼忍心三界的眾生,這樣在思想中的複雜,塵沙無明來覆蓋他?他怎麼忍心,色界的眾生,思想中的偏差無明?他怎麼忍心,欲界的眾生,煩惱重重呢?三界眾生,無不都是在起心動念,聲色不清楚,所以業力累積。佛陀累生世來來回回,無非就是要來開示,說法教化眾生。到底眾生是什麼時候,能想得很清楚,世間事透徹了解,是非分明?這到底要再多久呢?又前後能有多少人?前後開始有看到人,了解了,後面還能接下來,還有幾個人呢?芸芸眾生這麼多,真正體會了解,知佛心懷,契佛心懷又是有幾個人呢?但是佛陀還是悲心。

所以,「諸法空不可視,言辭相寂滅」,要如何教育?眾生聽又好像聽懂,又好像聽不懂,只好就要耐心。「大慈悲為室,柔和忍辱衣」,最後還是要歸於,「諸法空為座」,不論你大慈悲為室,如何去付出,眾生還是無法了解,還是執,執在自己的立場,執在自己的看法,這有辦法能了解嗎?大慈悲為室,受這大慈悲感化,我們也一起入如來室來,體會如來的心懷,如來的心的室。我們若能與佛同居一處,佛心為己心,若能夠這樣,這就是「大慈悲為室」,包容天下眾生。若能「柔和忍辱衣」,眾生剛強,能夠體會法的人,我們就要穿起這件忍辱衣,來覆護眾生,使令眾生惡不生,防止再犯錯誤。柔和忍辱衣,這是能使人人和平相處,共同一心,為天下眾生去付出,這就是弘法的目的、說法的用意,就是要讓人人的心能柔和,讓人人即使有錯誤的過程,也要用柔和來包容他。所以,「以衣覆之」,就是包容,能讓剛強的眾生,使他惡的形象不要發生,那種惡的行為不要進行,這叫做防非止惡,不對的事不要起心動念,這就是趕緊要將他「覆」回來,用柔和忍辱衣,這樣將他披護起來,這就是菩薩啊!

天下眾生,我們哪有辦法說:「跟你說,你這樣做,現在改。」他就會改呢?其實,想自己,自己是不是也不斷在犯錯?照自己的鏡子,大圓鏡智要拿起來用,照自己的鏡子,到底形象是長得什麼樣子?這種的形態是要如何去降伏其他的人呢?鏡中人笑,是要看鏡外這個人笑,鏡外的人笑,鏡中的人就笑了。這方法「柔和忍辱衣」。但是,眾生剛強,談何容易啊!只好就是「諸法空」,要跟你說,沒東西給你們看,只是空口說法,「不可示」。「言辭相寂滅」,這就是只能說,有心的人、有根機的人,就懂得接受,同理心的感覺。應該法就是這樣,就是這樣,才會這麼難說:就是這樣,眾生才會這麼難度,因為「諸法空不可示」。所以有很多的物理要探討研究,才知道物理是這樣,要合成種種的東西,才有辦法探討了物理它的真相、它的道理。同樣,藥理也是一樣,人有病,用什麼藥來治療?還是要去探討,天地之間無不都是藥,良藥、毒藥都是在這天地之間。

有的人,看起來花很美,你不知道,這東西極毒無比。有聽到,很多年很多年前,有人帶了便當,沒帶筷子,去折這樹的枝當筷子挾,中毒了,又是沒救,可怕啊!這天地間,毒藥不去研究,沒人知道。那對神經系統到底是什麼,什麼樣的東西,怎麼會這樣呢?要去研究,還有其它的藥,種種來合成才能救人的病,這也是要很用心。這些東西並沒顯示在面前,說:「這是有這樣的理,有治病的藥理存在。」也不是一種,光是一種沒有效,我們若是吃中藥,我們就能眼睜睜看到,中藥店在開藥單,在抓藥,一帖藥有的一二十種的藥草,合起來,這樣拿回去煎,你才能應病用藥,才能治病。相信現在西醫一顆小小顆的藥,應該是要用幾十萬單位去提煉,不知道用幾種的藥去和合,才能成為一顆藥。是啊,這要用多久的時間去研究、去發明出來,提煉、發明。

世間的法,這也就是法,但是這些法,這些道理,我們根本平時哪會了解呢?需要就是要很用心,不斷教育、不斷用心。要教育一個人成就不容易,要能夠長時間去研究,也是很長時的困難,會成功嗎?不知道。要多久啊?不知道。真的有很多法是這樣,道理是這樣,要去修行的人,根機合得對嗎?能用心嗎?能體會到嗎?同樣的,「諸法空不可示」,無法向你指點出來,法就是長這樣,道理就是長這樣。這個法在覺性中,利用口頭向大家描述,從口出聲音,無形無相,是不是能入你的耳根,耳根的耳識,耳神經有聽到嗎?入耳根,意識有收納進去嗎?這也是無相啊!有用心嗎?不知道。所以,「言辭相寂滅」。說過了,有聲音,入你的心是存在還是不見了呢?這「言辭相寂滅」啊!法,就是這樣,這麼深。

但是,「有諸因緣故,亦可說諸法喻」。只好就是要有因緣,要有因緣,這個因緣會集,有人,有這樣的才華,願意,有這個根機能來集合來,能夠人人互相去研究,用種種的事情,一次一次再去試驗、再去試驗,不同的東西來試驗。就像我們法,我是要用「阿含」,「因緣果報觀」來說法嗎?或者是直接向大家說:「苦啊,苦啊!」告訴大家知道苦。苦,大家知道了,看得到、感覺得到苦,病痛是苦啊!是啊,大家很怕,那要怎麼辦?「苦」,要知道是從「集」來。病痛會死哦!怕啊,就要治療;治療就要用藥,要用方法。所以「集」,大家知道「集」,要去了解這個「集」,是如何集來的,起心動念。光是一個「集」字,不是那麼簡單,要去了解:你為什麼與這個人這麼對立呢?你為什麼有這樣的想法,這麼複雜呢?你是為什麼?也要去了解。

心打不開,說苦,知道是知道,但是,集,愈是糾纏著自己,愈纏愈多,所以,要如何治啊?知道病,病會死,愈怕、愈惶恐;藥要治療,到底要吃什麼藥呢?急病亂投醫,也很多啊!要如何有好的藥對症下藥,這是很重要的。同樣的道理,這要看因緣。「因緣(故),亦可說諸法喻」,用種種的方法來譬喻,這譬喻到底是聽得進去嗎?要譬喻的法很多,要用柔和的譬喻,用強硬的譬喻,不知道到底眾生的心想怎麼樣,什麼方法呢?人生短暫無常,還能有多少的時間?要趕緊把握時間。因緣既然聚集了,大家要有共同的理念,這是佛陀最急的。所以〈法師品〉,要向我們指定圓教。過去的「阿含」、「方等」、「般若」,現在都將它收納過來,開啟了真實的教門,這些東西,都融合在這圓融的教門內,我們就要用心去體會。

《法華經》,前面也有譬喻的法很多說過來,後面還有很多。為什麼前面的(經文)譬喻過,後面還有呢?那就是眾生前面說那麼多,也不一定都了解,所以這個因緣還要繼續,用因緣諸法來譬喻。要用心了解「集」,還是不能放棄,眾生怎麼會累積這麼多的習氣?眾生怎麼會累積那麼多的煩惱?還是一樣,不是來到這圓教之中,我已經在聽《法華經》了,所以「阿含」、「方等」、「般若」,這些我都已經得了。沒有得啊!現在還是在糊塗中。同樣,「阿含」含蓋在這之中,還要因緣譬喻,在《法華經》中還是這麼說。「方等」、「般若」,一切法空,佛陀還是這樣在教育我們。

所以這種「形聲二益」,在這部經中,不論是你看到人的臉色,聽到人的聲音,是好言好語在說法,一句話,普遍大家聽得到;或者是惡言惡語在喧嘩,大家聽:「誰怎麼樣的過錯,誰怎麼樣?防止他。」

我們常常在說,人人本具佛性,人人可成佛,善、惡,都要將他包容。《法華經》,有時我們也會遇到,前面也聽過了,惡罵、刀杖加害,這種惡形、惡聲、惡相,這我們若能將它轉化過來,我們用善的妙音聲,我們用柔和態度的形態,這樣能二益。用聲來說法,現身,無形不在度眾生,無不都是好典範,做一個好的典範來度人。我們要度人,要說法,必定要用聲,要用色,聲與色也是同樣能利益眾生。這種的利益,橫的,能夠開闊遍全球,形影、聲色,利用現在的科技,因為現在的科技好好善用,它橫的能廣闊利益眾生。豎的呢?能從無量劫以前佛菩薩的教育,那個法讓我們能了解,人人真如無始無終、無生無滅,人人本具,這實法人人都做得到,去做菩薩的人,不是做不到啊!

一群一群的菩薩專程來,就是要來展示給師父看,每一個靜思堂要做展示館,五十年前如何起步,五十年後在世界各國,菩薩的足跡踏過,他們那地方是如何做。這種有歷史性,就是「為時代作見證,為慈濟寫歷史」,這些人,一群人都不是什麼專業,但是大家合和來的心,他們畫出來的圖,他們設計出來的想法,讓我讚歎。

人間菩薩,他們親身去做,他們的身影也在裡面,其他人的身影都在裡面,是如何去付出?這豈不是人間菩薩嗎?是啊,他們做得到,我們做不到嗎?現在的人可以「無緣大慈,同體大悲」做得到,佛陀所說法,「無緣大慈,同體大悲」,難道不是真實法嗎?因為諸佛菩薩所說的法,在我們現在的人間做得到。「千百億化身」,佛陀這麼說,現在的科技做得到。我人坐在這裡,現在到底幻化的身形,在外面有多少啊?我自己也不知道。但是,佛陀二千多年前說的,做到了,這就是要用很多人的知識去探討,正確的能「千百萬億化身」廣度眾生,若將它用在偏差,傷害大地,就傷害人類,未來到底會變成什麼樣的世界?也是科技哦!幾十年前,日本兩顆原子彈,危害了多少人的生命,幾十年後,原子塵還有微量在空中。

各位,人有無限量的潛能,有無限量的本能,這不就是神通?神通要用在惡的,要用在善的呢?要讓提婆達多去用?或者是彌多羅尼子去用呢?完全不同;同樣佛的法,卻是在提婆提多的野心,在彌多羅尼子,那分體佛的慈悲心,那就完全不同了。所以說,這聲形用在彌多羅尼子的身上,就有無量的佛在人間說法。佛陀在〈法師品〉,用在藥王菩薩,那就是《法華經》,就是能救世良方。藥王菩薩,佛陀一再叫藥王菩薩,因為藥王菩薩對《法華經》、對佛陀所說法,很用心在求法,他獻身命,用生命在求法,這是藥王菩薩,在求法、傳法的精神,佛陀在〈法師品〉中,以藥王菩薩為當機者。因緣(是)這樣,佛陀能說,一直都是看根機,藥王菩薩的精進,對法的精進,他就為他說,法師要持經、要堅定,要耐得住苦,要集一切的慈悲,要著忍辱的衣,而且要坐空法座,要以諸法空為座。

所以,不斷以藥王菩薩,佛陀呼喚所有的弟子,可見佛陀對機施教,對《法華經》的重視,我們就要能體會佛的心意。「形聲二益」,我們若用在好的,就是橫的能普遍全球天下,三界,還有豎的能源遠流長,塵點劫以前法是這樣,流(傳)到現在來也是這樣,所以這法界我們要用心去體會。人生有多久呢?再也不能又空過了。

看看前面的(經)文,前面的(經)文,那就是:「若我滅度後,能說此經者,我遣化四眾,比丘比丘尼,及清淨士女,供養於法師,引導諸眾生,集之令聽法。」

若我滅度後
能說此經者
我遣化四眾
比丘比丘尼
及清淨士女
供養於法師
引導諸眾生
集之令聽法

已經很明瞭向我們說了,持經真的是很辛苦,要講經也很辛苦,遭遇到很多的困難。什麼困難呢?

「若人欲加惡,刀杖及瓦石,則遣變化人,為之作衛護。若說法之人,獨在空閒處,寂寞無人聲,讀誦此經典。」

若人欲加惡
刀杖及瓦石
則遣變化人
為之作衛護
若說法之人
獨在空閒處
寂寞無人聲
讀誦此經典
《法華經法師品第十》

「若人欲加惡」。經典,講經,我也很感恩,這部經開始講,一直一直,境界隨著經文現前了。我感恩啊!真的,看到現在的社會,看到現在的人心無明煩惱,到底要成就一項事情,有多少的困難啊!「若人欲加惡,刀杖及瓦石」。

若人欲加惡
刀杖及瓦石:
有人心懷
不善意而來
興惡而加諸毒害

前面是罵辱,現在呢?是「刀杖及瓦石」啊。要如何好的因緣能聚集呢?這麼困難啊!實在有困難。所以有心的人,「懷不善意而來」,心態到底是什麼呢?有時,真的我們要度眾生,一個人都不要讓他漏掉,尤其是,尤其是一個志業體,需要培養人,真的是需要人,我們要如何教育?我們要如何培養?我們要如何,能完成一個一個人才?讓他能入人群去度眾生,救化眾生,拔除眾生的身心病苦。多一個人是多一分的力量,能救多少人啊?但是,有心的人,有什麼心?是好心或者是煩惱心呢?不知道啦。

總而言之,「有人心懷不善意而來,興惡而加諸毒害」。這是在經典中的法,看到這些(經)文,心就是感慨很多。

所以,若遇到這樣時,要怎麼辦呢?前面的長行文,佛要覆護,要趕快來保護。甚至佛又說,要「遣變化人」,也是要趕緊找人去幫助他,去覆護他,所以則遺變化人,「則遣變化人」。雖然佛陀不在人間,就是也要有其他的人,要趕緊「為之作衛護」,要如何為他安住心來,這也是很重要。到底要如何安住呢?能安住了這個心,是不是能安住那個心?到底是什麼心能安住?真的是苦。

則遣變化人
為之作衛護:
則遣變化
善護持說法人
為之方便
而做衛護

能很圓融的人,這個圓融的人是不是有辦法,很體貼的同理心呢?是不是有如佛的智慧,悲智雙運?這很難,很難啊!到底什麼樣的方便能來衛護呢?這種無明煩惱,要如何來將它,掩惡掉?要如何將這善念再啟動起來?這實在是很困難啊!做事難,做人更難,真的是難啊!

若說法之人
獨在空閒處:
若有精勤
持經說法人
獨自處於空閒之地

所以,「若說法之人,獨在空閑處」。「若有精勤持經說法人,獨自處於空閑之地」。在大眾中有重重的困難,要說法,不一定在人群中能很圓融,所遇到的困難很多,有時候他就要「獨在空閑處」,就要再稍微靜一下。芸芸眾生難調難伏,這種環境,這樣的現相,到底是要怎麼樣啊?獨自在空閑處。好好來思考,不能放棄,人間就是這樣,所以要稍微靜一下,想清楚。

所以,「若有勤持經說法人」。精勤,精勤,雖然遇到很多的煩惱,卻是不放棄,有精、勤,還是堅持這部經,裡面的道理要如何化為妙藥,來治這些煩惱心病?這就要稍微自己冷靜一下。這說法的人,真的是要冷靜下來。所以,獨處,自己單獨,「獨自處於空閑之地」,就要這樣。

這就是表示,至心讀誦妙法華經的人,「以助內觀契法」。

至心讀誦妙經
以助內觀契法
善言妙義互融
如水乳和融化
是時心觀益明
靜寂澄清玄妙

要靜,要自己內在稍微反省一下,靜靜來思考,靜思惟。這個靜思惟,是要用什麼方法來靜思惟?若遇到聲音,惡罵,聲音很大,聽的時候要怎麼辦呢?可能要「善言妙義互融」,就像如來,就像那個水,如來的法就譬如水,水與法就是要融合起來,這樣將它融化。人家說泡牛奶,是啊,年奶,奶粉都是要用水來泡,這種這樣將它容納起來。「水乳和融」,也就是要用善言來勸誘,如「善言妙義互融」,像水乳來融化,要這樣將它圓融起來。這心,這就是用心來觀,要如何化解他呢?需要在「靜寂澄清」,這個玄妙的道理中去體會。惡罵,有人惡口罵,惡言惡語的聲,不論是惡聲、罵聲,或者是吵鬧的聲,或者是怪聲等等,我們若有辦法,將它化為觀音菩薩同樣的聲。

觀音聞聲救苦難,「觀音妙智力」,他那清淨的心,就是不論他什麼聲,聽來到觀世音菩薩的耳根裡,都完全化為清淨的聲。所以觀世音菩薩柔和忍辱衣,能化解眾生一切惡聲、苦聲,等等的吵鬧;人間不調和的聲,就是到觀世音菩薩的耳根來,就化為清淨的妙音。除非就是這樣,所以我們必定就是要用這個心,用心來內觀。要如何為了利益眾生,就要「忍辱衣」了,要如何來包容、來覆護,讓他能圓融,期待真正能回歸於,「靜寂清澄」,這種玄妙的法,人人都能接受,人人都能應用,應用在日常生活中,這就是佛法。那就是《法華經》,《法華經》就是要包容一切。講經的過程,我們這時,這個時代,從開始,開始要講《法華經》,這個過程的世間,多少的聲色、形象,多少的無明煩惱,這樣重重疊疊,都是很應時、應機出現出來,所以會覺得感恩啊!

感恩佛法奧妙,佛陀的慈悲,這種「大慈悲為室」,遇到什麼事,更要處在大慈悲室中;碰到什麼樣的環境,更需要「柔和忍辱衣」。不論是大太陽來曬,我這件衣服也不能脫下來,不論是大風來吹,我這件衣服還是要拉得更緊,真的是「柔和忍辱衣」。應該「諸法空為座」,過去了,要開闊心胸,「靜寂清澄,志玄虛漠」,這不就是我開始看到,《無量義經》,最歡喜的一句話嗎?這就是我終身的方向,回歸,回歸靜寂澄清。

所以必定要時時,必定要時時要有至心誦持,持《妙法蓮華經》,要有這個覺悟,用內心很堅持,要內觀,內觀來啟發道理,內觀來啟發心懷。佛陀很辛苦,我們算什麼呢?真的要用「善言妙義」如何來互融,如何能讓這個法與這個水,這樣互相化為成長慧命的法水,這要來利益眾生,所以,還是要回歸「靜寂清澄」,這個玄妙的道理。就是在我們日常生活中,無不都是在法中,所以我們時時要多用心。


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Explanations by Master Cheng-Yan
Subject: The Dual Benefits of His Form and Voice (形聲二益 橫闊豎遠)
Date: Dec ember 28.2017

“The king of all noble beings teaches the Dharma to transform sentient beings. All Dharma is empty; there is nothing to show. The appearance of words is tranquility and cessation. Because of causes and conditions, He can teach the Dharma using all kinds of analogies. The dual benefits of His form and voice reach far and wide, in space and time throughout the Dharma-realms.”

We must mindfully seek to understand this. “The king of all noble beings” is the Buddha. Sakyamuni Buddha is the king of all noble beings. He appeared in this world for one great cause; He came to this world solely to teach the Dharma to transform sentient beings. This was the Buddha’s one great goal. We sentient beings of this world need this because we are all lost; we reproduce afflictions and accumulate karmic forces. The king of all noble beings is the “guiding teacher of the Three Realms” and the “kind father of the four kinds of beings.” How could He bear to let the sentient beings of the Three Realms remain mired in these complicated thoughts and enshrouded in dust-like ignorance? How could He bear for sentient beings of the form realm to have deviant, ignorant thoughts? How could He bear for sentient beings in the desire realm to be laden with layer upon layer of afflictions? All sentient beings throughout the Three Realms give rise to discursive thoughts. Perceiving sounds and appearances, they lack clarity and therefore accumulate karmic forces. The Buddha keeps returning to this world lifetime after lifetime solely to open and reveal [the Dharma]. He teaches the Dharma to transform sentient beings. When will sentient beings finally be able to think clearly, thoroughly understand worldly matters and discern right from wrong? How much longer will this take? And how many people [will be able to do this]? We have seen how people successively began to understand [the teachings], but after this, how many more people will be able to follow? Among the myriads of sentient beings, how many can truly comprehend the Buddha’s intent and truly resonate with the Buddha’s mindset?

Yet the Buddha still has compassion for us all. So, “All Dharma is empty; there is nothing to show.” “The appearance of words is tranquility and cessation.” How could this possibly be taught? Sentient beings hear it and seem to understand, yet they also seem not to understand. So, we can only be patient. “Great loving-kindness and compassion is the room. Gentleness and patience are the clothing.” In the end, it all comes back to, “The emptiness of all phenomena is the seat.” Regardless of whether we take great loving-kindness and compassion as our room and regardless of how we serve others, sentient beings are still unable to understand. They are still attached to their own standpoints and to their own perspectives. Will they be able to understand this? “Great loving-kindness and compassion is the room.” When we are transformed by this great compassion, we will together enter the Tathagata’s room. We personally experience the Tathagata’s intent, the room of the Tathagata’s heart. If we can abide in the same place as the Buddha and take the Buddha’s heart as our own, if we are able to do this, we take “great loving-kindness and compassion as the room.” We are able to embrace all sentient beings. [We must also] take “gentleness and patience as our clothing.” Sentient beings are stubborn. As people who are able to comprehend the Dharma, we must put on this clothing of patience and use it to cover and protect sentient beings to prevent them from giving rise to evil and stop them from committing more misdeeds. The clothing of gentleness and patience enables us all to get along peacefully and unite with one heart as we serve for the sake of the world’s sentient beings. This is our goal in spreading the Dharma and our reason for teaching the Dharma. We wish to help everyone cultivate a heart of gentleness. Even if others have made mistakes in the past, we must be gentle and forgive them. So, “covering with clothing” is forgiving. In this way, we can help stubborn sentient beings stop giving rise to evil and stop committing wrongdoings. This is what it means to guard against wrongs and stop evils. In order to keep them from giving rise to discursive thoughts of wrongdoing, we must quickly “cover” them. We must use the clothing of gentleness and patience to cover and protect them. People who do this are Bodhisattvas! Can we say to the sentient beings of the world, “I am telling you, the way you act right now, you have to change right away!” Will they change?

Actually, we can just look at ourselves. Are we not constantly making mistakes ourselves? We should hold up our great perfect mirror wisdom and take a look at ourselves in that mirror. What kind of appearance do we see? With this kind of appearance, how can we tame others? If the person in the mirror smiles, it is because the person outside the mirror smiles. When the person outside the mirror smiles, the person in the mirror will smile. This method is “the clothing of patience and gentleness”.

However, sentient beings are stubborn, so this is easier said than done. All we can do is [keep in mind] the “emptiness of all phenomena”. I want to talk to you about it, but there is nothing for me to show you. We can only teach the Dharma using empty words; “there is nothing to show”. “The appearance of words is tranquility and cessation.” So, I am only about to speak about it. Those who have the aspiration and the capabilities will be able to accept it, for they will feel a sense of shared understanding. This seems to be what the Dharma is like. Since it is like this, it is very hard to teach. Since it is like this, it is very hard to transform sentient beings. This is because “All Dharma is empty; there is nothing to show.” Many principles of matter require intensive study before we can understand what this matter is like. [We must study] all components of an object before we can fully realize its true nature, its principles. It is the same with the principles of medicine. If someone is ill, what medicine should we use to treat them? We must carefully study this. Everything in the world is medicine. Whether good medicine or poisonous medicine, it can all be found on this earth. When we look at a flower, it might seem pretty, but what we do not know is that it is extremely poisonous. I once heard, many, many years ago, how someone had brought a lunchbox but had no chopsticks. He brooked branches off a nearby tree to use as chopsticks and was poisoned beyond rescue. This is very scary! If no one studied the poisonous [plants] in this world, no one would know what they can do to our nervous system. Which substance is it that can have this kind of effect? We must study this. There are also other kinds of medicines that, when mixed together, can cure people’s illnesses. This also requires us to be very mindful. There is no sign displayed in front of these things to say, “This is the principle of this thing. It is a medicine that can treat illness.” And it is not [enough] with one kind. Just one kind of medicine may not be effective. If we take Chinese medicine, we can see for ourselves how, when pharmacists in Chinese medicine stores fill prescriptions for herbal medicine, some prescriptions require up to10 or 20 medicinal herbs to be mixed together and brought home to brew. Only then will we have an effective medicine that can treat our illness. I am sure that in Western medicine, to make even a small pill requires countless different specialties to refine it and mix it with who knows how many kinds of medicine in order to manufacture that pill.

Indeed, it take a very long period to research, develop and refine [a medicine]. The phenomena of our world are also Dharma, but when it comes to these phenomena and principles, how well do we actually understand most of them? We need to be very mindful. [We must] constantly teach and always be mindful. Teaching someone to achieve fruition is not easy. To be also to study something for a long time, we must undergo a long period of difficulties. Will we be successful? We do not know. How long will it take? We do not know. Actually, there are so many things that are like this. This is the case also with the principles. If we wish to engage in spiritual practice, can our capabilities resonate [with the Dharma]? Can we be mindful? Can we comprehend [the teachings]? In the same way, “All Dharma is empty; there is nothing to show.” There is no way to point out to someone, “This is what the Dharma is like. This is what the principles are like.” This Dharma lies within our enlightened nature. We use our words to describe things to others. The sound of my voice is intangible and invisible. Can it enter your ear-root so that your ear-consciousness, through the nerves within your ears, can hear it? Once it enters your ear-root, does your mind-consciousness take it in? This is also intangible. Are you attentive? I cannot know. So, “The appearance of words is tranquility and cessation.” Do [the words] I have spoken, my voice, after entering your hearts, remain there or are they nowhere to be seen? Thus, “The appearance of words is tranquility and cessation.” The Dharma is like this; it is this profound. But “Because of causes and conditions, He can teach the Dharma using all kinds of analogies.” We need causes and conditions. we need causes and conditions to converge for people with this kind of talent, willingness and capabilities to gather together. [Only then] will they be able to study together and use all kinds of materials to keep experimenting, over and over, testing all kinds of different substances. It is the same with the Dharma. should I be using the Agama’s law of karmic cause and effec5t to teach? Or should I directly tell people, “Everything is suffering!” and teach everyone about suffering? Everyone knows about suffering; it can be seen and felt. Illness is suffering! Yes, everyone is very afraid [of suffering]. So, what can be done? We must know that “suffering” arises from “causation”. Those who suffer from illness will die! We are afraid, so we want to find a cure. Treatment requires medicine; this requires methods. So, regarding “causation,” we all need to understand how this causation comes about through the accumulation of discursive thoughts. Even the word “causation” alone is not such a simple thing. We must understand this. why are we so opposed to this particular person? Why do we have these thoughts that are so complicated? Why are we…? This is something that we must understand. If we cannot open our minds, when it comes to suffering, we feel we know it. But when it comes to causation, we keep getting ourselves more and more entangled.

So, how do we treat this? we know that illness causes death. The more we fear it, the more panic-struck we feel. We need medicine to treat us, but which medicine should we take? We desperately try all kinds of medicines, try so many. So how can we find the right medicine. That is suitable to treat the illness? This is very important. The principle is the same; it all depends on our causes and conditions. “Because of causes and conditions, He can teach the Dharma using all kinds of analogies.” [The Buddha] used all kinds of methods to make analogies. Are we truly able to listen to these analogies and take them to heart? There are many things He used to make analogies. He used gentle analogies and He used forceful analogies. Who knows what is actually. In the minds of sentient beings, so what methods should be used? Life is short and impermanent. How much time do we have left? We must quickly seize the time we have. Once the causes and conditions have come together, we should all share the same idea. This was what the Buddha most urgently [hoped].

So, the Chapter on Dharma Teachers points us toward the perfect teachings.[The Buddha] now brought together the past Agama, Vaipulya and Prajna teachings as He opened the door to the true teachings. These were all integrated into these perfect teachings. We must mindfully seek to understand this.

Earlier in the Lotus Sutra, there were many analogies that we have previously spoken of, and there are many more to come later on. Since there were analogies in the previous sutra passages, why are there still more to come? It is because even though He taught sentient beings so much before, they still may not necessarily understand. So He had to continue to use these causes and conditions and all kinds of phenomena as analogies. We must mindfully seek to understand “causation”. We cannot give up on this. how can sentient beings accumulate so many habitual tendencies? How can sentient beings accumulate so many afflictions? This was still the same [even though] they had [heard] the perfect teachings. “I have already heard the Lotus Sutra! So, when it comes to the Agama, Vaipulya and Prajna teachings, I have already attained these.” We have not attained them yet! At this time, we are still confused. The Agama teachings contained within them analogies based on causes and conditions. this is also discussed in the Lotus Sutra. The Vaipulya and Prajna teachings [show that] the nature of all phenomena is empty. The Buddha still teaches us this.

So, this “dual benefit of His form and voice” is found within this sutra. This has to do with people’s facial expressions and their voices. If they speak good words and teach the Dharma, a single sentence can reach people everywhere. But if they speak negatively about someone and stir up trouble, when people hear it [they will think], “How could that person make such a mistake? How could he do such a thing? We must stop him!” we are constantly saying that everyone intrinsically has Buddha-nature and that everyone can attain Buddhahood. We must accommodate both good and evil [people]. In the Lotus Sutra [it describes] how we will so9metimes encounter [people], as mentioned in the previous passages, who denounce us with harsh words or harm us with knives or sticks. These are evil forms, evil voices and evil appearances. But we may be able to turn these things around. By using the wondrous sound of goodness and the appearance of a gentle attitude, we can have this dual benefit. By using our voice to teach the Dharma and our every [action] to transform sentient beings, everything we do serves as a good example. We can then transform others through our positive example. Id we want to transform people and teach the Dharma, we must use both our voice and form to do this. both voice and form can benefit sentient beings. In terms of space, this kind of benefit can extend throughout the entire world. By making good use of today’s technology, our images and sounds can extend horizontally to benefit sentient beings everywhere.

What about in terms of time? Since infinite kalpas ago, Buddhas and Bodhisattvas have taught the Dharma to help us understand that everyone’s nature of True Suchness is without beginning or end, without arising or ceasing. It is intrinsic to everyone. This true Dharma can be attained by everyone; becoming Bodhisattvas is not an impossible task. One group of Bodhisattvas after another have made special trips here to show me their exhibits. Every Jing Si Hall is putting on an exhibit. These historical exhibits serve to “bear witness to our era and write the history of Tzu Chi”. These people are not professionals, but they all come together with one heart. The designs they have drawn out and the concepts they have thought of impressed me greatly. The images of Living Bodhisattvas who personally go out to serve are seen in [these exhibitions], and other peoples’ images are also included. [They show] the way to serve. Aren’t they Living Bodhisattvas?

They are! They are able to accomplish this. can we do it? There are people today who are able to have “unconditional loving-kindness” and “universal compassion”. Isn’t the Dharma taught by the Buddha, “unconditional loving-kindness and universal compassion,” the True Dharma? the Dharma taught by all Buddhas and Bodhisattvas can be practiced in the world today. The Buddha spoke of “trillions of transformation-bodies”. With modern technology, we can accomplish this. while I am sitting here, right now, how many images of my person can be seen out there? I do not even know this myself.

But we can now accomplish what the Buddha said over 2000 years ago. This required the knowledge of many people who engaged in research for us to actually be able to manifest “trillions of transformation-bodies” to widely transform sentient beings. If we use [technology] in destructive ways to harm the earth and to hurt people, what kind of world will this become in the future? Technology can be used in this way as well. Several decades ago, two nuclear bombs were dropped in Japan and destroyed so many lives. Several decades later, trace quantities of radioactive dust still remain in the air.

Everyone, all humans have unlimited potential, a limitless innate capacity. Isn’t this having spiritual powers? Will we use our spiritual powers for evil or use them for good? Should we use them the way Devadatta used them or the way Purna Maitrayaniputra used them? These were completely different. They both heard the same Buddha-Dharma, but Devadatta was full of ambition whereas Purna Maitrayaniputra. Had the Buddha’s heart of loving-kindness. They were completely different. This is to say that with what the Buddha’s voice and form taught Purna, it was as if infinite Buddhas were in the world teaching the Dharma. in the Chapter on Dharma Teachers, the Buddha taught Medicine King Bodhisattva that the Lotus Sutra is the wondrous medicine for saving this world. The Buddha again called to Medicine King Bodhisattva. This was because Medicine King Bodhisattva was very mindful in seeking the teachings of the Lotus Sutra and the Dharma taught by the Buddha. He sacrificed his own life seeking the Dharma. This was the spirit of Medicine King Bodhisattva as he sought the Dharma and spread the Dharma. In the Chapter on Dharma Teachers, the Buddha uses medicine King Bodhisattva as the recipient of the teachings. These were hos causes and conditions. in order to teach, the Buddha had to continually look at people’s capabilities. [He saw] medicine King Bodhisattva’s diligence in seeking the Dharma and thus chose him as recipient for the teachings. Dharma teachers must uphold the sutras and be determined. They must endure suffering, gather all compassion together, wear the clothing of patience and sit upon the seat of emptiness. They must take the emptiness of all phenomena as their seat. So, [the Buddha continually taught] to Medicine King Bodhisattva. The Buddha called to Medicine King Bodhisattva [to arouse] all of His disciples. From this we can see how the Buddha taught according to people’s capabilities, and how great importance He put on the Lotus Sutra. Thus, we should be able to comprehend His intent. As for “the dual benefits of His form and voice, if we use this for good, in terms of space, [the teachings] can spread throughout the world and the Three Realms. In terms of time, they will keep flowing endlessly from that distant source Dust-inked kalpas ago, the Dharma was like this. having been passed down until today, it is still the same. So, we must mindfully seek to understand these Dharma-realms. How much time do we have in this world? We cannot let any more time slip away.

Let us look at the previous sutra passage. The previous sutra passage says, “After I enter Parinirvana, if there are people who can expound this sutra, I will transform and dispatch the fourfold assembly of bhiksus, bhiksunis and pure men and women to make offerings to these Dharma teachers. And to guide sentient beings to gather together so they can hear the Dharma.”

We have already been told very clearly that it truly is difficult to uphold this sutra. To expound this sutra is also difficult; we will encounter many challenges.

What are these challenges? “If anyone wants to do evil to them and attack with knives, sticks, bricks or stones, I will dispatch people I have transformed to guard and protect them. If those who expound the Dharma are alone in an empty place, in solitude with no sounds of people around, reading and reciting this sutra….”

So, “If anyone wants to do evil….” For the sutras and to those who teach them, I am truly very grateful. Since [I] began to teach this sutra, the states [described] in the sutra have continuously manifested. I am very grateful. Truly, seeing today’s society and the ignorance and afflictions in people’s hearts today, to accomplish anything at all is truly very difficult. “If anyone wants to do evil to them and arrack with knives, sticks, bricks or stones….”

If anyone wants to do evil to them and attack with knives, sticks, bricks or stones: Some people may come harboring ill intentions in their minds. They will give rise to evil and cause all kinds of harm.

Preciously it discussed revilement. And now? It speaks of attacking with knives, sticks, bricks or stones”! how can we gather food causes and conditions together? This is so difficult! It is truly difficult. So, some people may “come harboring ill intentions in their minds. What are [people’s] states of mind? When we transform sentient beings we must not allow even one to slip through. Especially for an organization like us, we need to nurture people. We truly need people. We must [find ways to] educate and nurture people, to help people fulfill their potential, one by one. We must enable them to go among people to transform sentient beings, alleviating illness and suffering. From their bodies and minds. one more person one more bit of strength. [Together], we can save so many people! But when people come with intentions, what kind of intentions are they? Are they good intentions, or are their intentions laden with afflictions? We do not know to sum it up, “Some people may come harboring ill intentions in their minds. They will give rise to evil and cause all kinds of harm.” This is a teachings from this sutra. Reading these sutra passages, my heart feels very heavy. So, if we encounter people like that, what should we do? The earlier prose passage [described how] the Buddha wants to quickly cover and protect us. the Buddha even said He would “dispatch people [He] had transformed.” He wanted to quickly find people to help them, to cover and protect them, so, “I will dispatch people I have transformed.” The Buddha is no longer in the world, so these needs to be other people who quickly go to “guard and protect them” and enable them to have peace of mind. This is also very important. How can we help people be at peace? If we can bring peace to this person, will we be able to bring peace to that person too? Who are we actually able to bring peace to? [Life] truly is suffering.

So, “I will dispatch people I have transformed to guard and protect them. This means He will dispatch those He transformed who excel in protecting the Dharma teachers to guard and protect them with skillful means.”

It requires the kind of people who can interact very harmoniously with others. Are these harmonious people capable of being very considerate and empathetic? Do they have the Tathagata’s wisdom and can exercise both compassion and wisdom? This is very hard, very difficult. What kind of skillful means. As for their ignorance and afflictions, how can they eliminate them? How can they go on to inspire good thoughts? This is truly very difficult. Doing things is hard, and being a good person is even harder. It is truly very difficult.

So, “If those who expound the Dharma are alone in an empty place…. If there are people who diligently uphold and expound the sutra alone in an empty place….”

When among people, we face constant challenges. We may want to teach the Dharma but are not necessarily able to be on perfect harmony among people. The difficulties we encounter are so many. Sometimes we need to be “alone in an empty place” where we can calm our minds a bit. The myriads of sentient beings are difficult to transform and train. In this kind of environment, with this kind of appearances, what should we do? We need to sit alone in an empty place and engage in earnest contemplation. We cannot give up. This is what the world is like. So we must calm down a bit and think clearly. So, “If there are people who diligently uphold the sutras and expound the Dharma….” [We must] be diligent, very diligent. Although we encounter many afflictions, we cannot give up. [We must be] diligent and earnest and persevere in upholding this sutra. How can we turn the principles within [this sutra] into a wondrous medicine that will cure the illness of afflictions in our mind? This requires us to calm ourselves. This means that those who teach the Dharma must be truly calm. So, they go to a solitary place by themselves to be “alone in an empty place”. This is what they must do. This shows how, for those who read and recite the Wondrous Lotus Sutra with utmost sincerity, “this helps them engage in inward contemplation and resonate with the Dharma”.

With utmost sincerity, they read and recite this wondrous sutra. This helps them engage in inward contemplation and resonate with the Dharma. virtuous words and wondrous meaning bring about harmony like how milk harmoniously blends with water. Their minds can contemplate even mor clearly at this time, for they are tranquil, clear, wondrous and profound.

We must be tranquil. We need to reflect on ourselves for a bit, engage in tranquil contemplation. To engage in tranquil contemplation, what methods should we use? If we encounter gossip, harsh words or loud scolding, when we hear this, what should we do? Perhaps we must “[use] virtuous words and wondrous meaning [to] bring about harmony.”

This is just like the Tathagata [His Dharma] is like water. The Tathagata’s Dharma is like water. The Dharma, like water, when mixed with things brings about harmony. People talk about blending [powdered] milk. Yes, milk. Powdered milk needs to be blended with water. In this way, they are harmoniously mixed. Thus, “like blending milk and water” refers to using virtuous words to guide others. So, “virtuous words and wondrous meaning bring about harmony.” This is like when we blend water with milk; we need to blend them together perfectly. We must mindfully seek to contemplate. How can we resolve [issues] with others? We must be “tranquil and clear.” Through these wondrous principles, we must seek to understand them. If someone reviles us with harsh speech or evil words, whether it is an evil, harsh or quarrelsome voice or a voice of blame and so on, we should find a way to transform it into the voice of Guanyin Bodhisattva. Guanyin hears the cries [of sentient beings] and saves them from hardship. This is “Guanyin’s wondrous power of wisdom." Her mind is so pure and clear that no matter what kind of voice it is, when it comes to Guanyin Bodhisattva’s ears, it is completely transformed into a serene voice. So, Guanyin Bodhisattva wears the clothing of gentleness and patience that can transform the harsh or pained voices, the cries of sentient beings. When the voices of disharmony in this world reach Guanyin Bodhisattva’s ears, they are transformed into wondrous voice of tranquility. Unless we can do this, we must use this kind of mindfulness to reflect on ourselves. In order to benefit sentient beings, we must wear the “clothing of patience.” We must know how to accommodate them and how to cover and protect them, to help them accomplish harmony. We hope to truly return to a state of tranquility and clarity. This wondrous Dharma [is something that] everyone is capable of embracing, that everyone can put to use and apply in their daily living. This is the Buddha-Dharma. That [Dharma] is the Lotus Sutra. The Lotus Sutra encompasses all things. Throughout the course of teaching this sutra, in this era, since we began discussing the Lotus Sutra, in the course of this process, so many sounds, forms and appearances, so much ignorance and so many afflictions, have manifested one after the other in a manner that has accorded with time and capabilities.

So, I feel very grateful! I am grateful for the wondrousness of the Buddha-Dharma and for the Buddha’s loving-kindness and compassion “Great loving-kindness and compassion is the room.” When we encounter some situation, we all the more must abide in this room of great loving-kindness and compassion. When we find ourselves in some environment, we all the more need to take “gentleness and patience as our clothing.” No matter how hot the sun is, we must not remove this clothing. No matter how hard the wind blows, we must keep this clothing wrapped tightly around us. We must truly take “gentleness and patience as our clothing” and have “the emptiness of all phenomena as our seat.” In the past, we had to open up our hearts to become “tranquil and clear, with vows as vast as the universe.” When I first began reading the Sutra of Infinite Meanings, wasn’t this my favorite verse? This is the ultimate direction of my life, to return to this “tranquil and clear” state. So, we must constantly with utmost sincerity read, recite and uphold the Wondrous Dharma Lotus Flower Sutra. We must have this awareness and persevere in looking within ourselves to [find] the principles that arise from looking within, and the resolve that arises from looking within. The Buddha worked so hard; how can our [difficulties] compare? We must truly use “virtuous words and wondrous meaning” to find a way to bring about harmony. We must take this Dharma like water and [internalize it] so it becomes Dharma-water that can nourish our wisdom-life. For this, we need to benefit sentient beings. So, we must still return to the state of “tranquility and clarity,” to this wondrous principle. It exists entirely within our daily life; this is all part of the Dharma. Therefore, we must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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20171228《靜思妙蓮華》 形聲二益 橫闊豎遠 (第1250集) (法華經•法師品第十)
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