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 | 
 

 20180105《靜思妙蓮華》寶塔涌出 示顯佛性 (第1256集) (法華經•見寶塔品第十一)

向下 
發表人內容
月亮
版主
版主
avatar

文章總數 : 19085
年齡 : 64
來自 : 台中
威望 : 1631
注冊日期 : 2009-01-11

發表主題: 20180105《靜思妙蓮華》寶塔涌出 示顯佛性 (第1256集) (法華經•見寶塔品第十一)   周五 1月 05, 2018 8:02 am

20180105《靜思妙蓮華》寶塔涌出 示顯佛性 (第1256集) (法華經•見寶塔品第十一)

⊙「法師一品既顯若法若人皆可尊重,此見寶塔品即敘述但有人說是法華經處,多寶如來寶塔必來聽經示現證明。」
⊙寶塔涌出,顯示生佛平等,法身常住不離當人心地,但無明封閉,心地而未開,故此塔不顯出示眾得見。
⊙「爾時,佛前有七寶塔,高五百由旬,縱廣二百,五十由旬,從地涌出住在空中。」《法華經見寶塔品第十一》
⊙「種種寶物而莊校之:五千欄楯,龕室干萬,無數幢旛以為嚴飾,垂寶瓔珞。」《法華經見寶塔品第十一》
⊙種種寶物而莊校之:萬善功德而為莊重嚴飾,以眾多定慧,修因望果而莊校。
⊙五千欄楯:橫者曰欄,豎者曰楯,即寶塔上防閑之具。五千:表遮防五道。
⊙五千欄楯:喻五根力-信、進、念、定、慧,五根力。
⊙欄循是總持義,龕室是無量慈悲之室,幢旛乃神通勝相。
⊙龕室千萬:塔上所有龕穴寶室,其數千萬,即表行人之所住處無量法門。
⊙又龕室:無量慈悲之室。龕室千萬:喻定慧持經行者甚多。
⊙無數幢旛以為嚴飾:幢表鎮靜,旛表鼓動。靜即是定,動即是慧。定慧均等,名善莊嚴。
⊙幢旛:喻智德高顯,乃神通勝相。謂如來已平等智慧,照了一切諸法,圓融無礙,是為智德。
⊙垂寶瓔珞:以眾寶珠,結為瓔珞。處處垂下,即表智珠垂諸方便教化眾生,上嚴法身,下被眾生。

【證嚴上人開示】
「法師一品既顯,若法若人皆可尊重,此見寶塔品即敘述但有人說是法華經處,多寶如來寶塔必來聽經示現證明。」

法師一品既顯
若法若人皆可尊重
此見寶塔品即敘述
但有人說
是法華經處
多寶如來寶塔
必來聽經示現證明

我們還記得寶塔現前,來證明世間,釋迦佛講《法華經》,多寶佛他的大願,就是將來任何一個國家,任何一個地方,十方世界,有講《法華經》的地方,多寶佛塔會現前來證明。我們昨天有描述過了,這是諸佛各有大願,各尊佛的願不同,但是道是同,佛佛道同,同樣來人間就是為了要度眾生。眾生一直就是沉,沉溺在煩惱河,重重疊疊煩惱無明覆蓋,只好就是諸佛菩薩,乘他的誓願來人間度化。

我們人間也是一樣,苦難偏多,受苦受難的人,誰去幫助他呢?有心、有願,付出了他們的力量,願意去幫助,任何一個地方,只是一分愛的力量,他們就願意這樣到處,不怕辛苦,尋聲,找這個聲音,去了解哪一個地方有苦難。這就是菩薩,我們人間菩薩,有聽到消息,哪一個地方需要有人幫助,就很快就去了。這在現代就看得到,何況佛陀所講說的,是從過去與現在。

就像寶塔現前,有直、有橫,直,五百由旬,就是要表示超越五道。五道就是五趣雜居,五趣雜居,那就是我們凡夫,哪怕是修善行,生天堂,天堂還是一樣在凡夫界裡面。福若享盡,他要再墮落,同樣隨著在世間所造一切,福累積多了,他就乘福上天堂。這就是我們自己造作,累積了很多的福業,所以最後隨著福報,就生天堂去了。或者是在人間享受人間福,做任何事情都成功,任何事情都很隨心如意,一輩子享受,享受世間福,這就是過去生所造作的福。也是因為福業,這樣就是隨業生,生在富有人間,或者是超越人間而天堂,這是過去生的累積。但是他還在凡夫界裡面,這些福若都享盡,同樣,天人也是五衰相現,全部所有所得意的一切的一切,就一時間就全都消失掉,連他的身體等等,都那個衰相現前,就是表示他的福將盡了。這也由不得自己,雖然說是享天福,生天為天人,但是自己的業力,還是由不得自己。

來人間也是一樣,任你一生的福報,但是還是同樣,離開不了生、老、病、死。老、病、死,這個形象還是苦,這種苦的相,與病來時顧不得如何的莊飾,身體還是同樣五衰相現,最後還是同樣死。這種不論是天或是人,都不離開,這是苦啊!佛陀就是要我們在人間好修行,所以每一尊佛都是出現在人間,因為人間苦樂參半,一半一半,隨著這個環境,由我們凡夫的心去造作,造惡受苦報,再來人間也由不得自己。不論他的力多強、多猛、多惡,還是受盡了人間的折磨。

如阿修羅,人間修羅,展現他多強,其實知道嗎?他比一般的人更苦,心不安,瞋恚心重,煩惱無明,內心的煎熬,所以他會這樣瞋恚,無有一時心能平穩安定,也是苦啊!人見人怕、人遠離,這樣的人生一點都不快樂。或者是生來,隨著業力,不論是生在富有之家,人生無常變化,家庭中落了,或者是自己,不論多好的家庭,不肯受教,自己去墮落,去造作,許多,惹來了,自己一身的罪業,這人間是很多很多,無法去形容。

就是這樣,佛陀才需要來人間,來教化,就需要法,法,這個法,小、中、大的法,小乘、中乘、大乘。佛陀平時是隨機投教,根機很好的人,他能接受佛所說的大法,一聞即解,一聞千悟,能了解,很快就發心。也有就是聽,歡喜,但是無法很了解,佛陀就要用耐心,中乘的法讓他們了解,十二因緣,集種種的緣,集惡緣就是得惡報,由不得自己。這十二因緣,還是從一念無明開始,無明緣行,行緣識,識緣名色,這樣一直緣,懷胎十個月,就接觸、感受,就開始造作,就有了,就這樣,生老病死就這樣一直循環過來。聽懂了,了解了,善惡業分明了,就開始要懂得自愛,甚至還要懂得愛人,開始初發心。也有人聽了之後,這苦啊!造作一切,自己要很謹慎,所以,獨善其身。若這樣還聽不懂,佛陀就向他們說,人生一切是苦,苦來自於集等等,鼓勵大家要好好修行。這大、中、小乘,初入門從小乘,人間的苦,讓大家都感受得到的,才來分析苦的由來,才開始引導人人好好修行,滅盡一切苦,你就要循規蹈矩,走這樣的路,修行於道。

總而言之,佛陀不論是小、中、大乘,講法就是差不多四十多年來,都是這麼說,不過,佛陀心懷,保護著的這個法,最單純,而且最適應人間,空、有將它會合起來,應世間所有一切,包含天地萬物的道理,人的心理,與我們人身體的生理等等,應有盡有的道理,都涵蓋在現在這部經,所以〈方便品〉,佛陀很用心,照順序來,開始時讚歎佛智,佛的境界,與天地為一體,虛空法界無一不知,佛智、一切智、道種智,這樣一直讚歎、讚歎,希望大家能欣羨,追求佛智。但是深、深、深,很深啊!舍利弗開始追求,代替大家來請佛開講。當然,佛陀有意,要聽這部經的人一定要很有耐心,一定要有很深信,甚至能接受,不會再起疑心,這樣一心一志,所以故意三止,淘汰那種沒有信心,信心不深、意不專、念不純,為了要淘汰這些,所以,佛陀就三止。

果然,沒有信心、沒有耐心、沒有單純的心,這樣當場五千人退席。「退亦佳矣」,釋迦牟尼佛說,這些人退亦佳矣,也很好。因為他們無法接受,接受之後也無法體會,不能真誠地體會,他就會起疑,起疑就又再起傲慢的心,毀謗等等。所以,有這樣的心態,不如也不要聽,「退亦佳矣」。就是這樣退了也好,才開始接受開講這部經。可見,要講這部經是多麼的慎重,很謹慎,要選擇能接受的人,照順序開始,〈方便品〉、〈譬喻品〉、〈信解品〉這樣一直下來。到了〈法師品〉,就展示了這部經的重要,於世間一定要不斷傳承下去,若能虔誠接受這部經,是佛衣所覆,所覆著,就是佛所保護的。因為知道這部經在人間要宣揚,是人間的良藥,但是良藥苦口,想到要吃苦就要拒絕,多數的人都這樣,這同樣的道理。佛所說的法,這部經,治世良方,未來世間要服用這個法很不容易,不容易,自然就會生出了毀謗等等等等,很多的困難,所以,佛化人來衛護,來保護,這前面我們都說過。

所以〈法師品〉說,雖然這麼困難,雖這麼困難,不過它是救世良方,這部經能在人間,就是佛的全身在,就是佛法全部的精神在,所以,既然顯出,這部經的理念精神,「若法若人皆可尊重」。法,我們要尊重,或者是講法的人,我們要尊重,身體力行在這條道路上走的人,行菩薩道的人,我們也要讚歎,要尊重。這是用法供養的人,是身體力行在法中,不只是讀,不只是誦,不只是說,是用身體去力行的人,這我們要尊重。現在這一品就是〈見寶塔品〉,即是在敘述,若有人講《法華經》的地方,那就是「多寶如來寶塔必來聽經示現證明」。這是多寶佛,多寶如來他的心願,他知道這部經,至高無上的微妙法,能在人間開始展開,他的寶塔一定現前來示現,這〈見寶塔品〉的意義就是這樣。

寶塔涌出
顯示生佛平等
法身常住
不離當人心地
但無明封閉
心地而未開
故此塔
不顯出示眾得見

寶塔的湧出,是顯示出了生佛平等,眾生與佛是平等的。「法身常住不離當人心地」。這個法身,佛的法身,其實人人本具,真如本性,這個真如本性是常住不離,當你發心那個時候,那個法,在這個法中,人的心地,人人本具。人人本有個靈山塔,是啊!人人「法身常住,不離當人心地」。當這個人,他能接受《法華經》的教義,去身體力行,這個人,他的法身還是同樣,這個法身就是道理,就已經在這個人的心地裡了。所以「但無明覆蔽」,我們的心,我們的心地都受無明覆蔽住,所以因為這樣,「此塔不顯出示眾得見」,塔不能顯在我們的面前,那就是因為我們還是凡夫,我們還是在乾慧地,我們還是在無明中在掘井。前面我們也說過了。所以我們在講《法華經》,我們都沒有看到寶塔,對不對?因為我們都還是凡夫,所以寶塔不顯,不能顯出示眾得見,這就是表示凡夫地。佛的時代寶塔現前,其實這也是道理的顯示,高,直的五百由旬,橫的二百五十由旬。

爾時
佛前有七寶塔
高五百由旬
縱廣二百五十由旬
從地涌出住在空中
《法華經見寶塔品第十一》

這是表示我們超越,直的表示超越,超越五趣雜居,橫的,二百五十由旬。那就是我們人,這種人生,「橫」,就是表示凡夫心,若是凡夫心,還是有千千萬萬種,還在這五趣雜居之中,所以就要豎起來,才有辦法衝過這五趣雜居。同樣的道理,塔的基礎就是在人間,人間五趣雜居,諸佛來人間就是為了要度眾生,人間才能成佛,所以有佛來人間,因為人間五趣雜居,所以橫的,不離開「二十五有」,這就是我們凡夫種種的無明,在塔基中就是希望我們,能這樣豎起來,超越,這就是寶塔現前的道理。

接下來看經文:「種種寶物而莊校之:五千欄楯,龕室干萬,無數幢旛以為嚴飾,垂寶瓔珞。」

種種寶物而莊校之
五千欄楯
龕室干萬
無數幢旛以為嚴飾
垂寶瓔珞
《法華經見寶塔品第十一》

這段文就是在敘述寶塔的莊嚴。「萬善功德而為莊重嚴飾」。能夠這樣豎立起來,這麼高的寶塔,是因為要修行,要修萬善的功德,能夠很莊重嚴飾。

種種寶物
而莊校之:
萬善功德
而為莊重嚴飾
以眾多定慧
修因望果而莊校

修行要有戒規,要有我們的威儀。相從心生,我們的相、我們的行為,都是從心生。你要修行,你為善,你的形態就要去行善,你修行,就要「六和敬」,要人人要和睦,你一切的行為,「萬善功德」。菩薩的因,佛的果,所以我們萬善功德,要去行,要去用功,要去做,這樣自然我們的相,就是「莊重嚴飾」,這樣很莊嚴。「以眾多定慧」,很多很多的定與慧。我們要受持這部經,很重要的就是要有定心、耐力,去追求這個法,內含是非常大的道理,這智慧必定要有。我們若能肯定、相信、身體力行,這樣就「修因」,修菩薩因,我們望向佛的果位,這是我們最期待,所以叫做「莊校」,這樣將它莊嚴起來。「五千欄楯」呢?那就是「寶塔上防閑之具」。

五千欄楯:
橫者曰欄
豎者曰楯
即寶塔上防閑之具
五千:
表遮防五道

樓都有欄杆,欄杆就是欄楯,這個橫的,我們的手在那裡摸著的,這橫的就是欄(欄楯解釋有二,見附註);直的就是楯。欄楯就是「寶塔上防閑之具」,若有人到了上面,就是預防著,欄杆攔著他,安全。欄杆是表示,讓我們在修行要防非止惡,就像欄杆一樣,我們修行就如要上寶塔,這樣一層一層,必須安全,圍著的欄杆。「五千」是表達「遮防五道」。我們這個五道是五趣雜居,希望我們能從這五趣雜居,這樣縱豎起來,高起來,這就是我們要如何,將我們的行好好修,不要差錯了,愈修的行,應該要步步高升。我們要看更遠的境界,必定要爬更高的地方,才能看很開闊的地方,但是要安全,「五千欄楯」,這樣來為我們遮護。

五千欄楯:
喻五根力
信、進、
念、定、
慧五根力

「五千欄楯」也能譬喻,我們五根、五力。那就是信,信根、信力,要精進,精進根、精進力,也要念,念念都要修行。所以要有念根、念力,要有定,定根、定力,慧根、慧力,這是表示五千欄楯。我們的內心要戒護,不要受外面境界誘引,搖動我們的信心、精進心、念力、定力,這我們的心全都要堅持。

欄循是總持義
龕室是
無量慈悲之室
幢旛乃神通勝相

欄楯就是總持。它周圍都衛護起來,都是在保護,這就是欄楯。「龕室」就是,「無量慈悲之室」。大慈悲為室,柔和忍辱衣,諸法空為座,龕室中具足了這麼多的道理。幢旛就是表示神通勝相。多寶佛的心願,十方世界講說《法華經》,多寶佛塔就到每個地方,開始證明,這就是多寶佛的神通。其實人人都有,現在這個時候也有很多人,超越了幾萬里的天耳通來聽,超越了幾千里的眼力,天眼來看,同時聽、同時看,這不就是神通嗎?是啊!總而言之,寶塔裡還有很多的道理在。

龕室千萬:
塔上所有龕穴寶室
其數千萬
即表行人之所住處
無量法門

「龕室千萬」。寶塔裡又有一個龕、一個龕,我們說佛龕。我們若進到現在的塔,塔中就一個龕、一個龕,一格一格。龕,龕就是一個洞、一個洞,「龕穴寶室」,一個龕穴,就是這樣一個洞挖進去,這龕室,寶室。「其數千萬」,裡面很多很多,寶塔裡又有很多龕室,裡面都有,「數千萬」,很多。就是表示「行人之所」,就是願意身體力行的人,已經人人心中有個靈山塔,我們的心都住有這個塔在,所以「行人之所住處,無量法門」。所住處的地方,就有無量法門。《無量義經》,你們讀誦過,不就是嗎?「無量法門,悉現在前」,只要在這經中,不斷顯出讓我們能了解,寶塔中所含藏,人人本具,人人本具就有無量數、無量的法存在,與佛同等。所以這品,〈見寶塔品〉,就是要顯出了眾生與佛都平等。

又龕室:
無量慈悲之室
龕室千萬:
喻定慧持經行者
甚多

所以,又說龕室,「無量慈悲之室」。龕室就是表示無量慈悲的地方。「龕室千萬」,就是「喻定慧持經行者」也甚多。戒、定、慧來持經的人,應該也要很多。既然住入這龕室之中,就是戒、定、慧具足,發心立願持經,身體力行的行者也很多。

「無數幢旛以為嚴飾」,很多的幢旛來表示莊嚴。

無數幢旛
以為嚴飾:
幢表鎮靜
旛表鼓動
靜即是定
動即是慧
定慧均等
名善莊嚴

「幢」,也就是靜的意思,這幢若出來,大家就能安靜下來,「旛」就是鼓動。旛隨風飄動。靜即是定的意思,動即是慧。定,我們的心很穩定,不論是什麼樣的環境現前,心還是穩定。不論人家讚歎我們,也不會覺得,自己飄飄欲仙,不會。讚歎,哪有什麼呢?所做的事情是我們的本分事,有什麼值得讓人家,這樣讚歎我們呢?平常心就好了,本分事該做,所以心很定。

什麼樣惡劣的環境、辱罵,刀杖瓦石來威脅,還是同樣,心也很定,不驚惶,心很定,這就是幢的意思,鎮靜,很定。旛,就是動,動就是智慧。什麼樣的境界,我們要用什麼樣的方法,去適應這個境界,這就是要用智慧。悲智要雙運,慈悲、智慧,要入人群中去,這定與慧不能缺少,所以「定慧均等」,都要平行。下定決心要入人群中去度眾生,要定;在人群中要如何運用,化煩惱成菩提,那就要慧。所以要定慧兩足,要很具足,這樣平均,平衡,所以名叫做善莊嚴。我們要很用心。

所以,再者幢旛,就是譬喻「智德高顯」。

幢旛:
喻智德高顯
乃神通勝相
謂如來已平等智慧
照了一切諸法
圓融無礙
是為智德

幢旛高,懸掛起來較顯眼,就是譬喻讓大家看得到,佛的智與德,諸佛菩薩的智德高顯。「乃神通勝相」,就像寶塔忽然間現前一樣,這種很殊勝的形象,浮現在我們的面前。這就是「如來以平等智慧,照了一切諸法」。佛陀的智慧,他就是眾生全都平等,不論是人物、動物,在佛的眼光都是平等的,天地萬物沒有什麼是很珍貴,沒有什麼是很賤劣,沒有,一切欲都去除了。佛的生活,三衣一缽,很滿足了,愛是包含天地,無分別,知足、包容,這就是佛德,圓融無礙。「照了一切諸法」,很「圓融無礙」。就如虛空包容一切,虛空無礙,這叫做智德。

「垂寶瓔珞」。那就是用種種的寶珠結為瓔珞,這樣連串起來,這是一種形容。

垂寶瓔珞:
以眾寶珠
結為瓔珞
處處垂下
即表智珠垂諸方便
教化眾生
上嚴法身
下被眾生

「處處垂下」,串起來,就是這樣在旛蓋裡,讓它這樣寶珠很多,纍纍,從上往下垂下來。這是表示「智珠垂諸方便,教化眾生」,這樣垂下來,就是用諸方便。佛陀要教育眾生,不是遙不可及,不是很遠,也不是很深,他很近我們的人性,用種種方便來接引我們,就如幢旛很高,他就用瓔珞、寶珠等等,這樣串連串連一直垂下來,接近到人,這就是表示「方便教化眾生」。「上嚴法身」,上面的幡蓋很莊嚴,對佛來說是法身,莊嚴法身,「下被眾生」。佛法真理,總是高高在上,天地宇宙這麼多的道理,這些道理,不斷都是現在我們的面前,道理是至高甚深,名詞是這樣說,它是來莊嚴。因為眾生心亂,煩惱無明不斷覆蓋,所以需要法。

法,眾生就要有心求法,求法真的是不簡單。有的是很遠的路,「千里求師,萬里求藝」,古人就是這樣說,真的現在的人也有這樣,為了求法,很遠很遠,現在在大陸,大陸土地很大,在那個最北方,極北的地方,有一群菩薩開始見習,開始培訓。他們的心願就只有一項,能正式成為慈濟的志工,為人間菩薩。所以他們不畏辛苦,從最最北,俄羅斯的隔界,這麼遠,在黑龍江省,就是最北邊,有一個叫做黑河市,那個地方也有發心志工,這幾年來接觸慈濟,他們還是同樣要追求,同樣,我們這裡見習、培訓,兩年的時間,他們要三年。所以這三年的時間,每個月要培訓,他們從黑龍江省黑河市,他們要到北京來,這樣來集合。

除了這個地方,還有大連、瀋陽、長春、哈爾濱等等,這麼北的地方,和中俄的邊境的黑河,就這樣過來。要多久呢?要搭一天多的火車。到底多遠呢?一千八百零九公里。人家是千里求法,他們是快要兩千公里,來回將近四千公里,這樣每一次來回。上課兩天,來回三天、四天,就是這樣來來回回,就只為了培訓,要成就正式的慈濟人,那麼辛苦求法。多少人?目前有四百多人從東北來的,每個人都是很珍惜,很精進。

各位,這就是菩薩,求法心切,不論他多辛苦,他就是要完成慈濟培訓的過程,所以我們在近的地方,是不是要很珍惜呢?國外的慈濟人要受證,每年也都要回來,那是幾千公里啊?

總而言之,法涵蓋普天之下,要完成菩薩道,我們就要很用心,而且要有耐心、定心、慧心,這樣才有辦法完成。所以我們要時時多用心!


月亮 在 周五 1月 05, 2018 11:21 am 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 : 19085
年齡 : 64
來自 : 台中
威望 : 1631
注冊日期 : 2009-01-11

發表主題: 回復: 20180105《靜思妙蓮華》寶塔涌出 示顯佛性 (第1256集) (法華經•見寶塔品第十一)   周五 1月 05, 2018 8:03 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 : 19085
年齡 : 64
來自 : 台中
威望 : 1631
注冊日期 : 2009-01-11

發表主題: 回復: 20180105《靜思妙蓮華》寶塔涌出 示顯佛性 (第1256集) (法華經•見寶塔品第十一)   周二 五月 22, 2018 9:33 pm

Explanations by Master Cheng-Yan
Subject: The Stupa Emerges to Reveal the Buddha-nature (寶塔涌出 示顯佛性)
Date: January.05.2018

“The Chapter on Dharma Teachers reveals that the Dharma and its teachers are both worthy of respect. The Chapter on Seeing the Stupa of Treasures illustrates that wherever the Lotus Sutra is taught, Many Treasures Tathagata in His stupa of treasures will certainly appear as a testimony to those who listen to the sutra.”

We should remember that the stupa of treasure appeared as a testimony for people in the world when Sakyamuni Buddha taught the Lotus Sutra. Many Treasures Buddha’s great vow was that in the future, in any country, in any place throughout the ten directions, wherever the Lotus Sutra is taught, the stupa of Many Treasures Buddha will appear as a testimony. We discussed this yesterday.

Every Buddha has His own great vow. Every Buddha’s vow is different, but Their path is the same; all Buddha share the same path. They all come to this world in order to transform sentient beings. Sentient beings constantly flounder in the river of afflictions, covered by layer after layer of afflictions and ignorance. The only solution is for Buddhas and Bodhisattvas to come journeying upon their vows to transform this world.

This is what our world is like. It is full of suffering. Who will go to help the people who suffer hardship? People with aspirations and vows give of their strength and willingly go to help others. No matter which place [is in need], with their power of love, they are willing to go there without fear of hard work. They follow the sounds [of suffering] to understand which places have people that suffer. These people are Bodhisattvas.

Whenever our Living Bodhisattvas hear the news [of misfortune], wherever it is that people need help, they will rush there. This is something we can see in our modern times. This is to say nothing of how the Buddha’s teachings [can be applied] from the past through to the present. Take for example how this stupa emerged. The stupa was high and wide. Its height was 500 yojanas. This represents transcending the Five Realms. The Five Realms are where the beings of the Five Destinies coexist. This place where the Five Destinies coexist is where we unenlightened beings are. Even if we practice good deeds and are born into heaven, heaven still lies within the realm of unenlightened beings. Once we have exhausted our blessings, we will again fall [into a lower realm] as we continue to follow [the karma] we created in this world. When we accumulate many blessings, we will journey on our blessings and ascend to heaven. This happens when we ourselves have accumulated great amounts of blessed karma. In the end, we will then follow our blessed retributions and be born in heaven.

Or perhaps we will be born in the human realm and enjoy blessings in this world. We will be successful in everything we do. Everything will go according to our wishes. All our life, we will enjoy blessings in the world. This is all due to the blessings that we created in our past lives. Because we have blessed karma, we will follow our karma to either be born into wealth in this world or transcend this world to be born in heaven. This is a matter of what we have accumulated throughout our past lives. Yet we still remain within the realm of unenlightened beings. Once we exhaust our blessings, then even as heavenly beings, we will exhibit the Five Signs of Decay. Then, everything we are so proud of, all of it, will vanish completely in an instant. Even our bodies will exhibit the signs of decay, indicating that we have exhausted our blessings. This is all beyond our control. Although we may enjoy heavenly blessings and be born in heaven as heavenly beings, our own karmic forces will still be beyond our control.

The same goes for coming to the human realm. No matter what blessings we enjoy in this life, we are still unable to escape birth, aging, illness and death. The conditions of aging, illness and death still bring suffering. With these states of suffering once illness befalls us, no matter how we make ourselves up our body will still exhibit the Five Signs of Decay. In the end, we will still die.

Whether we are human or heavenly beings, we cannot escape any of this. This is suffering.

The Buddha wants us to engage in spiritual practice in the human realm. Thus, every Buddha appears in the human world. This is because this world has an equal mix of both suffering and joy. Following the circumstances of their environment, the minds of unenlightened beings produce [karma], commit evil and suffer retributions of suffering. They return to this world again without any control. No matter how strong, how fierce, or how evil they are, they still suffer all the torments of the world.

Take for example asuras in this world. They appear to be very strong, but did you know? People like this suffer more than average people. Their minds are uneasy and burdened by anger. Afflictions and ignorance torment them from the inside; this is why they are so angry. Their minds do not get a moment’s peace. This is also suffering. When people see them, they feel scared, so they stay far away from them. This kind of life is not joyful at all. Once they are born, they follow their karmic forces.

Whether they are born into a wealthy family or not, life is impermanent and full of changes. Their family may fall into difficulties. Or perhaps they themselves, no matter how good their family situation is, refuse to listen to [their elders] and go down the wrong path, creating karma. In this way, they bring much negative karma upon themselves. There are many [people] like this in the world, more than can be described.

Because of this, the Buddha needed to come to this world to teach and transform [sentient beings]. He needed this Dharma, the Small, Middle and Great Vehicle Dharma. The Buddha would always teach according to capabilities. Those who had very mature capabilities could accept the Buddha’s teachings of the Great [Vehicle] Dharma. As soon as they heard, they understood. Hearing one thing, they realized 1000. Since they were able to understand, they quickly formed aspirations. There were also people who heard [the Dharma] and rejoiced, but could not understand it very well. So the Buddha patiently taught them the Dharma of the Middle Vehicle to help them to understand the 12 Links of Cyclic Existence, how we accumulate all kinds of conditions. When we accumulate negative conditions, we receive negative retributions. This is all beyond our control. The 12 Links of Cyclic Existence begin from a single thought of ignorance. Ignorance leads to volitional formation which leads to consciousness which leads to name and form and so on. After our nearly ten months in the womb, we make contact [with the world] and to feel which leads us to create [karma]; this is “existence”. In this way, the cycle of birth, aging, illness and death continues on.

Some understood this and realized the difference between positive and negative karma. They began to see the importance of taking good care of themselves as well as taking care of others and thus formed initial aspirations. Others head this and [thought], “This is suffering! We must be very prudent in everything we do.” So, they sought only to benefit themselves. People like these still did not understand. The Buddha taught them that everything in life is suffering and that suffering comes from causation. He encouraged everyone to be diligent in their spiritual practice. As for the Great, Middle and Small Vehicles, people entered through the Small Vehicle and [the teachings on] life’s suffering, which is something that everyone can feel. Then He explained the origin of suffering and began to guide everyone to earnestly engage in spiritual practice. To eliminate all suffering, we need to adhere to the rules; we must follow this road and practice according to this path.

In summary, whether the Small, Middle or Great [Vehicle], in teaching the Dharma for over 40 years, the Buddha always taught in this way. Yet in His heart, the Buddha protected this Dharma, the purest [teaching] and that which is most well-suited to this world. He united emptiness and existence in order to respond to everything in the world. [This teaching] encompasses the principles of all things in the world. The principles of our minds, of our bodies etc., all the principles we need to know, are contained within this sutra.

So, in the Chapter on Skillful Means, the Buddha very mindfully taught things in order. He began by praising the wisdom of the Buddha and the Buddha’s state; He is one with the universe, and He knows all things in the universe. [He spoke of] the Buddha’s wisdom, the wisdom of all Dharma and the wisdom of all paths. In this way, He kept praising [this wisdom] hoping that everyone would give rise to admiration and wish to seek the Buddha’s wisdom. However, it is very, very, very profound. Sariputra began to request it. On everyone’s behalf, He asked the Buddha to teach.

Of course, the Buddha intended to do so. But those who listen to this sutra must have great patience and very deep faith, and they must be able to accept it without giving rise to doubt. They must be single-minded in their resolve. So, He purposely refused three times to weed out people who lacked faith, people with shallow faith, wavering resolve and impure thoughts. In order to weed out these people, the Buddha refused three times.

Of course, there were people who lacked faith and patience and who were not pure at heart. Because of this, 5000 at the assembly left their seats. “It is good that they left.” Sakyamuni Buddha said that it was just as well that they left, as they would not have been able to accept it. Even if they could have accepted it, they would have been unable to comprehend. They would be unable to truly comprehend it and thus give rise to doubt. After giving rise to doubt, they would become arrogant, slanderous and so on. So, since this was their state of mind, it was better for them not to hear it at all. “It is good that they left.” It was just as well that they left the assembly before He started to expound this sutra.

We can see that teaching this sutra requires use to be very cautious. We must be very careful and choose people who are able to accept it. Thus He expounded the teachings in order, the Chapter on Skillful Means, the Chapter on Faith and Understanding and so on until He reached the Chapter on Dharma Teachers, which demonstrates the importance of this sutra, and how for the sake of this world it must continually be passed down. If we are able to reverently accept this sutra, we will be covered by the Buddha’s robes. This means that the Buddha will protect us. We know that this sutra must be spread throughout the world. It is wondrous medicine for the world. But wondrous medicine has a bitter taste. Not wanting to taste bitterness, people reject it. Most people are like this. It is the same principle.

The Dharma taught by the Buddha, this sutra, is wondrous medicine to cure the world. To administer the Dharma in the world of the future is not easy at all. It is very difficult; naturally people will slander it and so on. There are so many difficulties. So, the Buddha transforms people so they will guard and protect [this Dharma]. We have talked about this previously.

So, the Chapter on Dharma Teachers says that, although [teaching this Dharma] is so difficult, it is wondrous medicine for saving the world. So long as this sutra is in the world, the Buddha’s entire body is present, meaning that the spirit of the Buddha-Dharma is fully present. So, [this chapter] reveals the essential spirit of this sutra. “The Dharma and its teachers are both worthy of respect.” We must respect the Dharma and we must respect those who teach the Dharma. These who put the teaching into practice as they walk upon this path, those who walk the Bodhisattva-path, are also people we need to praise and respect. They are those who make offerings of the Dharma by putting the teachings into practice. They do more than just read, recite and teach [the Dharma]. They are people who put the teachings into action. We must respect these people.

Now, in this chapter, the Chapter on Seeing the Stupa of Treasures, it tells of how, wherever someone teaches the Lotus Sutra, “Many Treasures Tathagata in His stupa of treasures will certainly appear as a testimony to those who listen to the sutra.” This is the vow of Many Treasures Buddha. He knows that this sutra is the unsurpassed and supreme wondrous Dharma. Whenever someone can expound it in the world, His stupa of treasures will certainly appear. This is the message of the Chapter on Seeing the Stupa of Treasures.

The stupa of treasures emerged to reveal that sentient beings and Buddha are equal. The Dharmakaya abides forever. It never departs from the ground of our minds, but ignorance closes off the ground of our minds and has not yet opened. This is why this stupa does not reveal itself or appear for the assembly to see.

The stupa of treasures emerged to reveal that sentient beings and the Buddha are equal. Sentient beings and the Buddha are equal. “The Dharmakaya abides forever, never departing from the ground of our minds”. This Dharmakaya, the Buddha’s Dharma-body, is in fact intrinsic to everyone. [It is] our nature of True Suchness. This nature of True Suchness abides in us forever. When we form aspirations, [we discover] that this Dharma is something we all possess in the ground of our mind. We each have a stupa on our Vulture Peak.

Indeed! Within every person, “The Dharmakaya abides forever, “it never departs from the ground of our minds.” Whenever a person is able to accept the teaching in the Lotus Sutra and put them into practice, this person’s Dharmakaya is also like this; the Dharmakaya is the true principles already exists within the ground of his mind. “But ignorance closes [us] off.” Our minds, the ground of our minds, is completely covered over by ignorance. So, because of this, “this stupa does no reveal itself or appear for sentient beings to see.” The stupa cannot appear before us because we are still unenlightened beings. We are still at the ground of dry wisdom, still digging a well in [this state of] ignorance.

We spoke of this before. So, although we are teaching the Lotus Sutra, we have not seen the stupa of treasures. Right? Because we are still unenlightened beings, the stupa of treasures will not appear for us. It cannot appear for the assembly to see. This refers to the state of unenlightened beings. During the time of the Buddha, when the stupa of treasures appeared, it was actually a revelation of the principles. [The stupa] was 500 yojanas high and 250 yojanas wide.

At that time, before the Buddha, a stupa of seven treasures, 500 yojanas in height and 250 yojanas in length and width, emerged from the ground and stayed in the air.

Vertically, its height represents transcending this place where the Five Destinies coexist. Horizontally, it was 250 yojanas wide. This represents our life as humans. “Width” represents the minds of unenlightened beings. The varieties of unenlightened beings’ minds number in the thousands and millions. We are still in this place where the beings of the Five Destinies coexist. So, vertically, we must [transcend] to be able to cross over from this place where the Five Destinies coexist. That is what this represents. The stupa’s foundations are in this world, within the place where the Five Destinies coexist. All Buddhas come to this world in order to transform sentient beings, for people in this world to be able to attain Buddhahood. So, the Buddha came to this world because this is where the beings of the Five Destinies coexist. This is what [the stupa’s]width represents. It [symbolizes] “25 forms of existence,” which refers to the many forms of ignorance we unenlightened beings have. The foundation of this stupa represents the hope that we will be able to transcend [the Five Realms]. These are the principles behind the appearance of the stupa of treasures.

The next stupa passage says, “All kinds of treasures dignified the stupa. It had 5000 railings with posts and ten million chambers. It had countless banners and streamers as majestic adornments and was draped in strings of precious jewels.”

This passage describes the stupa’s magnificence. “Myriad good merits and virtues served as solemn and dignifying adornments.” To be able to erect such a high stupa of treasures requires engaging in spiritual practice. We must cultivate myriad good merits and virtues to serve as solemn and dignifying adornments.

All kinds of treasures dignified the stupa: Myriad good merits and virtues served as solemn and dignifying adornments. With much Samadhi and wisdom, we cultivate the seeds and seek the fruits to dignify ourselves.

When we engage in spiritual practice, we must follow the precepts. We must have [the right] demeanor. Our appearance arises from our mind. Our appearance and our conduct all originate in our minds. To engage in spiritual practice and turn toward goodness, in our conduct, we must practice good deeds. As we engage in spiritual practice, we must follow the Six Points of Reverent Harmony. We must be in harmony with everyone and in every action [cultivate] “myriad good merits and virtues.” These seeds of the Bodhisattva [-practice] lead to the fruit of Buddhahood. So, [to attain] myriad good merits and virtues, we must practice, work hard and do [good deeds]. Then, naturally our appearance will be one of “solemn and dignifying adornments.” We will be very dignified.

“With much samadhi and wisdom….” we must have much Samadhi and wisdom. To accept and uphold this sutra, it is very important to have Samadhi and patience. [In order] to seek this Dharma, which contains such great principles. We must have wisdom for this. If we can recognize and believe in [this sutra] and put it into practice, this is what it means to “cultivate the seeds.” Through cultivating Bodhisattva-seeds, we seek the fruit of Buddhahood. This is what we look forward to the most. So, this is what it means to “dignify”. This is how we dignify ourselves.

What about “5000 railings with posts”? They “serve as guards on stupa of the stupa of treasures.”

5000 railings with posts: The horizontal railing and its vertical supporting posts serve as guards on the stupa of treasures. 5000. This signifies protection from the Five Realms.

All the floors have railings. The railings are handrails. The horizontal railings are the parts our hands touch. The horizontal parts are the railings and the vertical parts are the posts. The railings “serve as guards on the stupa of treasures.” If someone goes into [the stupa] [the railings] are there to protect them. The railings hold them in and keep them safe. The railings represent guarding against wrongs and stopping evil in the course of spiritual practice. This is the function of railings. Our course of spiritual practice is like climbing up a stupa. As we ascend level by level, to ensure our safety, we are surround by railings.

The numbers 5000 signifies “protection from the Five Realms.” The Five Realms is the place where the beings of the Five Destinies coexist. From this place where the Five Destinies coexist, we hope to raise [ourselves] up. This is the way for us to earnestly engage in spiritual practice. We must not slip or take a wrong step. As we practice, we should ascend ever higher. In order to be able to see farther, we must climb very high. Only then can we have a very extensive view. But we must keep ourselves safe. The “5000 railings with posts” are there protect us.

“5000 railings with posts” can also represent our Five Roots and Five Powers. [The first] is faith, the roots and power of faith. We must also have diligence, the roots and power of diligence. Next is thought; our every thought must be on spiritual practice. So, we must have the roots and power of thought. Then comes the roots and power of Samadhi and the roots and power of wisdom. This is what 5000 railings represent. We must uphold the precepts in our minds. We cannot allow external states to entire us or affect our faith. We must be diligent and have the power of thought and the power of Samadhi. Then we will have firm resolve. Railings and posts represent retaining and upholding. They guard and protect us from all sides. They guard and protect us from all sides. This is the significance of the railings.

“Cambers” represents “the room of infinite compassion.” Great compassion is the room. Gentleness and patient are the clothing. The emptiness of all phenomena is the seat. The chambers are full of so many principles. “Banners and streamers” represents the superior appearance of spiritual powers. Many Treasures Buddha vowed that wherever the Lotus Sutra was taught throughout the worlds of the ten directions, the stupa of Many Treasures Buddha would appear in that place to act as a testimony. This is Many Treasures Buddha’s spiritual powers. In fact, everyone has [spiritual powers].

Right now, there are so many people who use the power of the heavenly ear to hear things thousands of miles away or use the power of the heavenly eye to see things thousands of miles away. They can listen and watch at the same time. Are these not spiritual powers? They are! In any case, there are many principles within this stupa.

Ten million chambers: The cavernous treasure chambers in the stupa numbered ten million. This means that wherever practitioners abide, there will be infinite Dharma-doors.

As for “ten million chambers,” inside the stupa was one chamber after another. We call them Buddha-chambers. When we enter a stupa today, inside the stupa there is chamber after chamber, one after the other. These chambers are like caves. They are “cavernous treasure chambers”. Each treasure chamber is like a hollowed-out cave. These chambers, these treasure rooms, “number ten million”; there are so many inside. Inside the stupa of treasures, there were also great numbers of chambers; it had all of these inside. [They] “numbered ten million”; they were so many. This represents “wherever practitioners abide.” These are people who are willing to put [the Dharma] into practice. W all have a Vulture Peak stupa in our minds. Wherever our minds abide, this stupa is there. So, “Wherever practitioners abide, there are infinite Dharma-doors.” Wherever we abide, there are infinite Dharma-doors. You have all been reading and reciting this in the Sutra of Infinite Meanings, isn’t that right? “Infinite Dharma-doors readily appear in front of them.” Within this sutra, [Dharma-doors] are constantly revealed to help us attain understanding. We all intrinsically possess what is concealed within the stupa of treasures. What we all possess is infinite amounts of Dharma, equal to that of the Buddha. So, the Chapter on Seeing the Stupa of Treasures reveals that sentient beings are all equal to the Buddha. Thus, [the sutra] also speaks of “chambers.”

[They represent] “the room of infinite compassion.” The chambers represent a place of infinite compassion. “The ten million chambers illustrate that those who uphold and practice the sutra with Samadhi and wisdom” are very many.

Those who uphold and practice the sutra with the precepts, Samadhi and wisdom should be quite many. Since they have entered this chamber, they are replete in precepts, Samadhi and wisdom. Practitioners who vow to uphold the sutra and put it into practice are also very numerous. “It had countless banners and streamers as majestic adornments.” The many banners and streamers represents a dignified [appearance].

It had countless banners and streamers as majestic adornments: Banners represent calmness. Streamers represent inspiration. Calmness is Samadhi. Inspiration is wisdom. With Samadhi and wisdom in balance, we will be dignified with virtues.

The banners represent calmness. When those banners unfurled, they brought calm to everyone. The streamers represent inspiration. The streamers would fly in the wind. Calmness refers to Samadhi and inspiration refers to wisdom. With Samadhi, our mind is very steady. No matter what kind of circumstances emerge, our mind will remain steady. No matter how many people praise us, we will still not begin to think highly of ourselves, not at all. What is so special about praise? What we do is just our duty. What have we done to be worthy of praise? We need to keep our minds steady. We should do our duty. So, we must keep our minds settled. When we encounter adverse circumstances or abuse or are threatened with knives, sticks, bricks or stones, likewise, our minds must be very steady. We must not be fearful; our mind must remain settled. This is the meaning of “banners”. We must be very calm and settled.

The streamers represent inspiration. Inspiration refers to wisdom. No matter what conditions we encounter, we will have a way to adapt to these conditions. This is using our wisdom. We must exercise compassion and wisdom in parallel. With compassion and wisdom, we must go among people. We must not be lacking in Samadhi and wisdom. So, “With Samadhi and wisdom in balance…” We must have these things in parallel. Having decided to go among people and transform sentient beings, we must have Samadhi. As we go among people, we must find a way to use [the Dharma] to transform afflictions into Bodhi. This requires wisdom.

So, we must be replete in both Samadhi and wisdom. We must be replete in both. [They must be] equally balanced. So, this is what it means to be dignified with virtues. We must be very mindful of this. Moreover, the banners and streamers represent “the loftiness and prominence of [the Buddha’s] virtue of wisdom.”

Banners and streamers: An analogy for the loftiness and prominence of [the Buddha’s] virtue of wisdom and the superior appearance of spiritual powers. The Tathagata uses impartial wisdom to illuminate all phenomena completely and without obstruction. This is the virtue of wisdom.

The banners and streamers were hung high; they were very eye-catching. They are an analogy for helping everyone to see the Buddha’s wisdom and virtues. The wisdom and virtues of all Buddhas and Bodhisattvas are lofty and prominent. “The superior appearance of spiritual powers” is just like the sudden appearance of the stupa of treasures, like how this superior appearance suddenly emerged before them. “The Tathagata uses impartial wisdom to illuminate all phenomena.” In His wisdom, the Buddha sees all sentient beings as equal. Whether they are humans or animals, in the Buddha’s eyes, all beings are equal. Among all things in the world, there is nothing that is particularly precious, nor is there anything that is particularly lowly. He has eliminated all desires. All the Buddha owned was three garments and an alms bowl. He was very content with this. His love encompasses the entire world without discrimination. He was content and accommodating. These are the Buddha’s virtues; they are complete and without obstruction.

He “illuminates all phenomena completely and without obstruction.” This is like how the universe accommodates all things without obstruction. This is called the virtue of wisdom. “Draped in strings of precious jewels.” This means that it was draped in all kinds of precious jewels strung together. This is a description.

Draped in strings of precious jewels: All kinds of precious jewels were linked into strings and draped everywhere. They represent the jewels of wisdom that drape all skillful means to teach and transform sentient beings. The majestic Dharmakaya above embraces the sentient beings below.

“Draped everywhere….” They were strung together and placed with the banners and the canopies, so [the stupa] was adorned in. layers of precious jewels hanging down from above. This represents “the jewels of wisdom that drape all skillful means to teach and transform sentient beings.” [The jewels] draping them represent using all kinds of skillful means. What the Buddha wants to teach sentient beings is not distant or unattainable. It is not distant, nor is it very profound. He drew near to our human nature, using all kinds of skillful means to guide us. This is like lofty banners and streamers. He used strings of precious jewels and so on, stringing them together and hanging them down, in order to reach people. This represents using “skillful means to teach and transform sentient beings.”

“The majestic Dharmakaya above….” The banners and canopies above were very majestic. When speaking of the Buddha, this represents His Dharmakaya. This majestic Dharmakaya “embraces sentient beings below.” The Buddha-Dharma’s true principles will always be high above us. The universe has so many principles. These principles are constantly right before our eyes. These principles are supreme and very profound. The way we express this is by saying they dignify [the stupa]. Because sentient beings’ minds are in chaos and are constantly enshrouded in afflictions and ignorance, they need the Dharma. Sentient beings must aspire to seek the Dharma. Seeking the Dharma is not easy at all. For some, it is a very long road.

“We travel 1000 miles to find a teacher and 10,000 miles to learn a skill.” This is what the ancients said, and it is truly the same for people today. To seek the Dharma, some travel very far. Right now, [this is happening] in China. China is very big. In its northernmost area, there is a group of Bodhisattvas who have begun volunteer training. All they want is to become certified Tzu Chi volunteers, to be Living Bodhisattvas in the world. So, they do not shrink away from hardship. They are from the very northernmost part of China on the Russian border; it is so far. In Heilongjiang, the northernmost province there is a city called Heihe. That place also has volunteers who have formed aspirations. In the past few years, they have gotten to know Tzu Chi. They too seek [the Dharma]. Here [in Taiwan], introductory and advanced training takes two years, but there, they require three years. So, for three years’ time, they must go to a training session every month. From Heihe city in Heilongjiang province, they have to go to Beijing, where they gather together. Besides [Heihe], people also come from Dalian, Shenyang, Changchun, Harbin and so on. From the far north, from Heihe on the China-Russian border, how long does it take to go [to Beijing]? It takes more than one day by train. Exactly how far is it? It is 1809 kilometers. They “travel 1000 miles” seeking the Dharma. They travel nearly 2000 kilometers, nearly 4000 kilometers round trip. Each time they travel back and forth like this, they have two days of classes, but the trip takes three to four days. This is how they travel back and forth to receive training. In order to become certified Tzu Chi volunteers, they undergo such hardship seeking the Dharma. How many are they? At present, there are over 400 people from northeast China. Every single one of them is very appreciative and diligent. Everyone, these are Bodhisattvas. They seek the Dharma with all their heart. No matter how difficult it is, they wish to complete Tzu Chi’s certification training. So, we who are so close, shouldn’t we be even more appreciative?

Every year, Tzu Chi volunteers abroad come to Taiwan to become certified. They travel several thousand kilometers! In summary, the Dharma encompasses everything in the universe. To complete the Bodhisattva-path, we must be very mindful. Moreover, we must have patience, Samadhi and wisdom. Only then will we be able to reach [our goal]. Therefore, we must 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
 
20180105《靜思妙蓮華》寶塔涌出 示顯佛性 (第1256集) (法華經•見寶塔品第十一)
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: