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 20180115《靜思妙蓮華》寶塔上涌 三事稀有 (第1262集) (法華經•見寶塔品第十一)

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發表主題: 20180115《靜思妙蓮華》寶塔上涌 三事稀有 (第1262集) (法華經•見寶塔品第十一)   周一 1月 15, 2018 8:25 am

20180115《靜思妙蓮華》寶塔上涌 三事稀有 (第1262集) (法華經•見寶塔品第十一)

⊙「大眾見此寶塔上涌穹霄,風旛呈祥雲有顯世之瑞,風鈴音樂和鳴鈞天廣樂,多寶塔出妙音證明圓教。」
⊙聞風鈴音聲稱歎,故皆得法喜。怪意有三:塔從地出,住在空中,塔中有聲。三事希奇,焉得不疑,故云怪未曾有。卻住一面:虔敬等待有所聞
⊙「佛所護念,妙法華經,為大眾說。如是如是!釋迦牟尼世尊,如所說者,皆是真實。」《法華經見寶塔品第十一》
⊙「爾時、四眾見大寶塔住在空中,又
聞塔中所出音聲,皆得法喜,怪未曾有,從座而起,恭敬合掌,卻住一面。」《法華經見寶塔品第十一》
⊙爾時、四眾見大寶塔住在空中:釋從寶塔涌出,眾人心存誠敬。
⊙大眾見此塔:上涌穹霄,風旛呈祥,有顯世之瑞,鈴樂和鳴,奏普天之美。
⊙又聞塔中所出音聲,皆得法喜:如是、善哉等。皆於如來妙法之中得大法喜。
⊙法喜:謂既見佛之不思議法,心生喜悅。又聞音聲稱歎,故皆得法喜。
⊙怪未曾有,從座而起:眾皆驚異,謂未曾有。將欲請問是塔因緣,故從座起。
⊙怪意有三:塔從地出,住在空中,塔中有聲,三事希奇,焉得不疑,故云未曾有。
⊙恭敬合掌,卻住一面:先加恭敬,合掌問訊。然後退身立在一面,待有所聞。

【證嚴上人開示】
「大眾見此寶塔上涌穹霄,風旛呈祥雲有顯世之瑞,風鈴音樂和鳴鈞天廣樂,多寶塔出妙音證明圓教。」

大眾見此寶塔
上涌穹霄
風旛呈祥雲
有顯世之瑞
風鈴音樂和鳴
鈞天廣樂
多寶塔出妙音
證明圓教

記得昨天我們所說過,寶塔湧現之後,從寶塔中也出大音聲,這寶塔來證明釋迦牟尼佛,在人間說《法華經》,講《法華經》的道場。過去多寶佛發願,只要任何一個世界有佛出世,講說《法華經》,寶塔就要現在那個地方,來證明,證明諸佛道同,妙法是諸佛心所護持,《法華經》就是,諸佛共同護持的妙法。這就是佛佛道同,每一尊佛同樣的心懷,擁護妙法,每一尊佛發願將這妙法呈現在人間,護法的心各有所願,多寶佛他所發的願,那就是在無量劫前,成佛之後,將入滅時,他向所有的弟子所交代,他若是滅渡後,要為他建一大寶塔,莊嚴,將來他在任何一個世界有佛講《法華經》,他的寶塔必定要現在那個道場前,來證明佛佛道同,所擁護、稱讚的妙法,多寶佛就是這樣願。

這雖然諸佛都有通願,通願就是共同的一個願,也有別願,釋迦牟尼佛的別願是生生世世,要在這娑婆世界成佛,生生世世就是在娑婆世界,要度眾生,這就是釋迦佛的別願。寶塔湧現在法華道場,那就是多寶佛的別願,他們,諸佛都有一個,這個共同的願,共同護持《妙法華經》,這就是諸佛有通願,也有別願。現在已經看到兩尊佛,他的通願與別願,共同在這道場現前了。釋迦佛在娑婆世界成佛度眾生,也已經世壽將臨以前,講《法華經》,這是佛的心願;多寶佛也在這個時候,《法華經》道場前這樣湧現了,這是多麼的瑞相。

所以「風旛呈祥雲,有顯世之瑞」。寶塔涌現,上涌穹霄,就是從地湧出,寶塔很大,好像已經到天空去了,甚至還有風鈴,還有旛蓋,種種在這塔的周圍,莊嚴啊!在周圍,塔很高,五百由旬,上達穹霄,就是很高,所以周圍的雲,祥雲,就這樣現,繞在這塔的周圍,因為它很高,所以「顯世之瑞」,有這世間的瑞相。兩尊佛同時在這世間裡,一位是在顯妙法,一位是顯瑞相,寶塔從地湧出的瑞相,可見這個時候是多麼的祥和。這種「風旛呈祥雲,有顯世之瑞相」,莊嚴道場。

再者「風鈴音樂和鳴」,這風鈴,塔很高,這個鈴掛在塔的周圍,風一吹,鈐聲叮叮咚咚,合音起來好像是微妙音樂的聲音。「鈞天廣樂」,整個虛空中全都現出了那微妙音樂的聲音。這種的聲音無法形容。這微妙的瑞相,眼睛看到的是這樣祥和的瑞相,耳朵所聽到的,是這麼美妙的樂音,這是多麼美妙的一個境界呢。所以,「多寶塔出妙音,證明圓教」。多寶佛在寶塔中,他也出大音聲,外面的風鈴風吹,寶塔裡面多寶佛也出聲音出來了,這是何等奇妙的瑞相。我們可以從內心去體會,體會圓教妙法從佛陀口出,大眾聽法的歡喜,加上了它方古佛從地湧出。它縱、廣,高又廣,這麼大的塔,從地一直呈現到空中,聲音,外的風聲、鈴聲,大自然與物質的聲音,還有從塔內發出佛的音聲,真的是微妙,無法去解釋。

人的這個心,將這聲音就是化為法,對這法,佛陀所說法,完全透徹,「五百由旬」,應該要記得,表達二萬里,很高,就是表示福與慧。幾天前說出來了,六度萬行,修福修慧,這萬行具足,六度萬行,這就是顯德。塔高是顯德,寬,是所有諸佛來人間,廣闊來分析世間眾生,諸種的煩惱,很多的業為基礎,所以這業基,在這個人間,所以佛不忍世間眾生這樣,這麼的深而廣,不斷不斷複製煩惱的根機,所以佛陀不忍心,現在人間要度眾生,是一大事。眾生若沒有造業,就不用佛來人間了;眾生就是業力,甚至煩惱、無明、惑很重,所以佛,諸佛菩薩不得不顯世來到人間,就是自度度人,顯這形象來度眾生。

佛陀應眾生所需,八萬煩惱,就有八萬菩提去對治它,迷,要用覺來對治。所以寶塔現前,就是要表示眾生,纍纍的煩惱業力,菩薩、諸佛就有,應煩惱的萬行來對治,用種種方法,顯出了這個法至高無上,這就是平時我們要修行,六度萬行,這就是塔出現。六度萬行含蓋在這圓教裡面,所以這個音聲一出,就讓大家眼見塔的形象,耳聞塔周圍的聲音,人的心就在這樣歡喜,這種顯現出來,無不都是法。

其實,塔也是一種的譬喻,那就是要讓眾生的心,眾生的心能解佛的法,這是一種的譬喻,很深,法深,就是要我們的心,歡喜心去接受,來了解。塔出現了,讓人人歡喜,得法成為法喜。

聞風鈴音聲稱歎
故皆得法喜
怪意有三:
塔從地出
住在空中
塔中有聲
三事希奇
焉得不疑
故云怪未曾有
卻住一面:
虔敬等待有所聞

所以「聞風鈴音聲稱歎」。風鈴的聲一響,就像是佛的聲音一樣,音,那個聲和鳴起來,就如萬法合和起來一樣,讓人聽起來,無不都是心與法合會。心與法這樣會合起來,歡喜稱歎,所以「皆得法喜」。

怪,「怪未曾有」。第一,塔從地湧出,過去不曾看過寶塔從地湧出,這是過去未曾有,所以感覺很奇怪。第二呢?這個寶塔是這麼的高,縱,一直,直的一直冒到凌霄上,等於是在半空中,住在虛空中,就是很高,高到雲霄,很多祥雲圍繞在塔的周圍,這是第二怪未曾有,很奇怪,過去不曾有的。第三,塔中竟然出音聲,多寶佛從塔中出現音聲來,這是第三的怪未曾有。這三項事情,就是很希奇,很稀有,世間未曾有,所以人會起懷疑,所以叫做「怪」,「怪未曾有」,世間從來不曾有過這樣。

所以,「卻住一面」。後面的經文「卻住一面」,人人好像在一個地方,完全用著很虔誠的心,面面,每一個人圍繞在那個地方,看過去,用至虔敬的心,要來等待,等待有所聞,到底多寶佛塔,裡面多寶佛已經出聲音了,釋迦佛應該也開始要開示了。這是人的心態,人人都有這樣,從佛講說<法師品>之後,接下來就寶塔現前,這個景相一一,一一在人人的,心地上湧現出來,這是人人的心境,就好像人人的心地,都湧出了寶塔。因為我們前面說過了,《法華經》的所在,就已經有佛的全身在,那段經文與這段,是應該連貫起來,這是描述我們的心地。我們法已經接受了,聽入我們的內心了,我們應該也要有願心要受持,所以我們的心地,應該要湧出這樣的寶塔,心應該很踴躍,很歡喜。我們發大心,行六度行,六度萬行,修福修慧,就是因為人間很多的雜染,很開闊的雜染,我們要有發這樣的心,撥開了一切煩惱無明塵沙;所有的法,應該掃除了我們一切的塵沙惑,化為了片片祥雲,與佛塔圍繞在一起,應該我們的心,心地要很踴躍歡喜。

風鈴,就像佛陀所說的聲音。法從佛口出,佛所說的法,那個的聲音還是繞在我們的耳邊,繞在我們的心地周圍裡,所有的法無不湧現,就像那風鈴和合的音樂一樣。佛有八音,所以佛陀的聲音,要如永遠在我們的心裡,這我們應該要有,我們的內心,也是要用最虔誠的期待,期待佛陀<法師品>之後,應該要再為我們宣說的,是最微妙的法。這是「相」,是不是真的在靈山會,有浮現出這樣的塔出來嗎?我們若是從法來解它,應該就是我們心地的法,已經湧現出來了,所以要用很虔誠的心來等待,等待佛陀下面要再講說,描述這個妙法,將來應世的妙法到底是什麼法,這是人人所虔誠,心的期待。

所以前面說:「佛所護念」,這個妙法是諸佛所護念,這就是通法,佛佛道同,他同樣的這個道同的法,就是《妙法華經》。

佛所護念
妙法華經
為大眾說
如是如是
釋迦牟尼世尊
如所說者
皆是真實
《法華經見寶塔品第十一》

《妙法蓮華經》就是佛所護念,這是諸佛同一條的道路,同一念心所擁護的,那就是《妙法華經》,這要來為大眾說。每一尊佛將入滅之前,必定要講說《法華經》,所以這個時候正是佛陀要宣說,應世所需的靈方、治世的妙藥。所以「如是如是」。因為在寶塔中,就是出這樣的聲音,說是佛所護念的《妙法華經》,現在為大眾說,是在寶塔中的多寶佛,所出的音聲,「如是如是!釋迦牟尼世尊,如所說者,皆是真實」。這就是寶塔出現在人間,最大的目的,來證明世間的佛,釋迦牟尼佛,所說的法都是真實妙法。不只是現在,即使過去,都一樣是真實妙法。雖然是方便法,方便法中隱藏真實法,現在就是開啟了方便門,現出了真實法來,這是寶塔出現的證明。

下面接下來再說,經文裡:「爾時、四眾見大寶塔住在空中,又聞塔中所出音聲,皆得法喜,怪未曾有,從座而起,恭敬合掌,卻住一面。」

爾時
四眾見大寶塔
住在空中
又聞塔中所出音聲
皆得法喜
怪未曾有
從座而起
恭敬合掌
卻住一面
《法華經見寶塔品第十一》

這個時候,寶塔現前了,塔裡也出聲音了,這個時候在靈山會上的四眾,看到大寶塔這樣從地湧出,一直到直衝凌霄,就是空中雲端裡去,這大家都看到了。

爾時
四眾見大寶塔
住在空中:
釋從寶塔涌出
眾人心存誠敬

解釋釋迦佛講這部經,這個時候的寶塔湧現,從地上這樣湧現出來,眾人心存誠敬,人人的心都是從內心的虔誠,又是敬仰。佛的德就如塔,這樣顯德出來了。

大眾見此塔:
上涌穹霄
風旛呈祥
有顯世之瑞
鈴樂和鳴
奏普天之美

佛德具足,就像寶塔高縱到雲端,「上涌穹霄」,就是到雲端上了。所以「風旛呈祥」。風吹鈴聲,幢旛的飄動,很多的祥雲圍繞,顯出了世間的瑞相,在這樣的境界裡。所以「鈴樂和鳴」,奏出了這種普天之美音。普天,天下最美妙的聲音,在這個時候奏出來了。

又聽到,「又聞塔中所出音聲,皆得法喜」。

又聞塔中所出音聲
皆得法喜:
如是、善哉等
皆於如來妙法之中
得大法喜

外相的聲音是風與旛與鈴,我們看得到的相,聽得到的聲音,現在連塔中的佛聲,多寶佛的聲音也已經出來了,法喜,大家很歡喜。所以「如是如是!」,在塔中的聲音,就是「如是如是」,「善哉,善哉」,很好啊!世間最美妙的法,釋迦牟尼佛已經為世間人說了。如來就是釋迦牟尼佛,「如來妙法之中得大法喜」,釋迦牟尼佛講很多的法,四十多年間所累積的法,無不都是如來的妙法。這妙法中,在寶塔現前,大家的內心完全浮現出來,所以大家總是心得大法喜。因為寶塔現前,就是人人的心,湧現出了這麼歡喜的形態,這個法喜無法形容。「斯人飲水,冷暖自知」,是相,是聲音?是從外面浮現,或者是從內心地浮現出來呢?無不都是瑞相,無不都是妙音,讓人內心起法喜。

法喜:
謂既見佛之
不思議法
心生喜悅
又聞音聲稱歎
故皆得法喜

所以說「謂既見佛之不思議法」,這已經是見到佛之不思議法。這四十多年,我們耳所聽的,法本來是無形無體相,但是現在大家法喜,從內心也見出了,這個法的形象來,所以叫做「既見佛之不思議法」。這已經看到了,法就是那麼微妙,要看到法,當然不是用肉眼看,是要用心眼,才真正能見到法。所以人人的心眼來見佛的真諦理,所以不可思議啊!所以,「見佛之不思議法」,見佛就是覺,覺就是真諦、道理,我們要用心眼,真正透徹了解,那個覺悟,體會了法,「心生喜悅」,這叫做法喜。從內心的歡喜,這非口能說,也非一般的凡夫可以思議,這是很難得形容的喜悅,所以心生喜悅,也就是法喜。

「又聞音聲稱歎」,又聽到,聽到塔內的音聲,這種在稱歎,稱揚讚歎,「皆得法喜」。塔內,我們若「人人有個靈山塔」,我們內心的這個塔中,也已經發出聲音了,這就是我們的真如顯德了,已經這樣在我們的心裡,也已經有默契,與佛覺默契起來。所以過去一直向大家說,「契佛心」,就是我們的心與佛的心,互相契合起來,所以我們的心地,人人有個靈山塔,就是我們的真如。從〈法師品〉以來,我們應該法,持法入心,應該是與佛心契合的時候了。

所以「怪未曾有,從座而起」。

怪未曾有
從座而起:
眾皆驚異
謂未曾有
將欲請問是塔因緣
故從座起

就是佛塔現前了,聲音也出來,所看到的形象,全都真的是過去不曾有的,現在有了。現在我們的心,心相已經體會到了,體會到法的相,法的真實相。所以,過去還不曾有的,現在有這樣的感覺,有這樣的契合起來,所以「怪未曾有」。

大家很恭敬的心,「從座而起」,這就是大家的驚異。過去都還不曾有這樣,現在有這樣的感覺,這種的心,法相已經契合起來了,所以過去沒有。「將欲請問是塔因緣,故從座起」。這種的,大家心塔現前,從內心的恭敬,所以不約而同這樣從座起身,準備要問,問這個塔的因緣。人人心中這個塔的因緣,地上塔的因緣,所以大家表達恭敬,起身,從座起,起身。所以這種「怪未曾有」,大家要用心。剛剛聽,現在要再用心體會。

怪意有三:
塔從地出
住在空中
塔中有聲
三事希奇
焉得不疑
故云未曾有

「怪」,裡面含有三項意義,塔從地湧出,是其中之一;塔住在空中是其中之二;塔中有聲音,這是其中之三。這就是怪。

心裡有這樣的疑問,過去不曾有的,現在怎麼有這樣的形象?所以這三事真的是很希奇。我們也要記得,這是要法,重要的法,所以必定要向大家重複,讓大家要重點了解,這是很稀奇。「焉得不疑」呢?我們怎麼能不常常來問,這個法為什麼從地湧出,為什麼能縱達凌霄二萬里呢?當然在在空中,瑞雲、祥雲所圍繞著,這是為什麼?尤其是塔中會出聲音,到底是什麼因緣?這在我們在聽法的現在,我們也要注意,這三項稀有。到底這個法是為什麼,我們自己也要有這一分的疑。法,應該是能分析出來,要存心,我們的心要注意,注意這三法,大家很恭敬,提出來問這個因緣,所以我們要注意、體會。所以「故云未曾有」,我們的心要很掛念著這三項,要很用心。

謙恭合掌,「恭敬合掌」,很虔誠,很恭敬來合掌。

恭敬合掌
卻住一面:
先加恭敬
合掌問訊
然後退身立在一面
待有所聞

不只是從座起,又是表達恭敬合掌,這樣大家「卻住一面」,這就是站起來,集合在一個地方,就是「先加恭敬」,前面先來恭敬,「合掌問訊」,這樣表示很恭敬。本來坐著是大家散坐著,現在大家都是這樣站起來,整個集合起來要來請示佛,所以他們就要很恭敬,合掌再問訊。「然後退身立在一面」,大家集合過來,表達一個很恭敬,然後大家退身,等待有所聞,等待佛陀開始會向大家解釋,寶塔為何現前?寶塔的含意是什麼?就是大家都有這樣的用心。其實,寶塔就是在一念心而已。

就如二天前,(二0一六年八月二十八日),我們十幾個國家(地區),從不同的地方,集會來到花蓮。這些都是企業家,這些事業很有成就,我們每年一次至二次,都有這樣接受這些,全球的企業家,來花蓮靜思生活營。他們要來了解慈濟用什麼精神,來經營這菩薩的團體?菩薩的精神理念,是如何發揚出去?他們在不同的國家裡,接受到慈濟人那分的愛,普遍在他們的國家,為貧窮苦難人付出,為有煩惱無明的人,為他們開導,與他們當朋友,與他們愛語互動,他們會受他們感化,這種布施、利行、愛語、同事度,這種這些人間菩薩,這個團體是如何來的,它的根源在哪裡?是什麼方法使他們改變人生?他們好奇,他們要來了解。所以他們來了解,這當中聽他們互相分享,互相都很感動。過去這個人的人生,是這麼多的無明煩惱,人間的俗氣,基礎很深,習氣很重,是什麼法讓他改變了他過去的習氣,去除了他很厚很重的無明,這樣去除,轉變他的人生,對自己無私,對天下有愛付出?

看到他們人人能現身說法,朋友的證明,確實他過去是這樣,人家若看到就要閃避他,現在人家若看到他,會起歡喜心。這就是剛剛所說的,「塔」,以眾生的無明習氣為基層,因為就是眾生,就是有這麼多的無明煩惱習氣,所以造種種業。

佛就是為人間來救度,所以他要來人間修六度萬行,完成了。所以,五百由旬的寶塔,縱達雲霄,二百五十由旬的這個基礎,那就是因為眾生種種的無明為基礎,所以諸佛菩薩在人間度眾生,人間受法而修行,修行而成佛,這就是這樣完成。簡單來說就是這樣,但是這個二百五十由旬,這裡面又是含藏了多少的法在?所以「煩惱即菩提」,無不都是法,所以我們時時要用心體會,用心體會法的微妙,當然還是要時時多用心。


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發表主題: 回復: 20180115《靜思妙蓮華》寶塔上涌 三事稀有 (第1262集) (法華經•見寶塔品第十一)   周一 1月 15, 2018 11:54 am

【證嚴上人開示】

「大眾見此寶塔 上涌穹霄,風旛呈祥雲 有顯世之瑞,風鈴音樂和鳴 鈞天廣樂,多寶塔出妙音 證明圓教」

大眾見此寶塔
上涌穹霄
風旛呈祥雲
有顯世之瑞
風鈴音樂和鳴
鈞天廣樂
多寶塔出妙音
證明圓教

記得昨天我們已講過了,寶塔湧現之後,從寶塔中出大音聲,這寶塔來證明釋迦牟尼佛在人間說《法華經》,講《法華經》的道場。過去多寶佛發願,只要任何一世界有佛出世,講說《法華經》,寶塔就要出現在那地方,來證明,證明諸佛道同,妙法是諸佛心所護持,《法華經》就是諸佛共同護持的妙法。這就是佛佛道同,每一尊佛同樣的心懷,擁護妙法,每一尊佛發願將這妙法呈現在人間,護法的心各有所願,多寶佛他所發的願,那就是在無量劫前,成佛之後,將入滅時,他向所有的弟子交待,他若是滅渡後,要為他建一大寶塔,莊嚴,將來他在任何一個世界有佛講《法華經》,他的寶塔必定要出現在那個道場前,來證明佛佛道同,所擁護、稱讚的妙法,多寶佛就是這樣願。

雖然諸佛都有通願,通願就共同的一個願,也有別願,釋迦牟尼佛的別願是生生世世要在這娑婆世界成佛,生生世世要在娑婆世界度眾生,這就是釋迦佛的別願。寶塔湧現在法華道場,那就是多寶佛別願,諸佛都有一共同的願,共同護持《妙法華經》,這就是諸佛有通願,也有別願。現在已經看到兩尊佛,他的通願與別願,共同在這道場現前了。釋迦佛在娑婆世界成佛度眾生,世壽將臨以前講《法華經》,這是佛的心願;多寶佛也在此時,於《法華經》道場前這樣湧現了,這是多麼的瑞相。

所以「風旛呈祥雲有顯世之瑞」。寶塔涌現,上涌穹霄,就是從地湧出,寶塔很大,好像已經到天空去了,甚至還有風鈴,還有旛蓋,種種在這塔的周圍,莊嚴啊!在這周圍,塔很高,五百由旬,上達穹霄,就是很高,所以周圍的祥雲,就這樣繞在這塔的周圍,因為它很高,所以「顯世之瑞」,有這世間的瑞相。兩尊佛同時在這世間裡,一位是在顯妙法,一位是顯瑞相,寶塔從地湧出的瑞相,可見這時是多麼的祥和。這種「風旛呈祥雲有顯世之瑞相」,莊嚴道場。

還有「風鈴音樂和鳴」,這風鈴,塔很高,這個鈴掛在塔的周圍,風一吹,鈐聲叮叮咚咚,合音起來好像是微妙音樂的聲音。「鈞天廣樂」,整個虛空中全都現出了那微妙音樂的聲音。這種的聲音無法形容。這微妙的瑞相,眼睛看到的是這樣祥和的瑞相,耳朵聽到的是這麼美妙的樂音,這是多麼美妙的境界。所以,「多寶塔出妙音證明圓教」。多寶佛在寶塔中,他也出大音聲,外面的風鈴風吹,寶塔裡面多寶佛也出聲音出來,這是何等奇妙的瑞相。我們可以從內心去體會,體會圓教妙法從佛陀口出,大眾聽法的歡喜,加上了它方古佛從地湧出。它縰、廣,高又廣,這樣大的塔,從地一直呈現到空中,聲音,塔外的風聲、鈴聲,大自然與物質的聲音,還有從塔內發出佛的音聲,真的是很微妙,無法去解釋。

人的這個心,將這聲音就是化為法,對這法,佛陀所說法,完全透徹,「五百由旬」,應該要記得,表達二萬里,很高,二萬里的高,不是公尺,是里的高,就是表示福與慧。幾天前說出了,六度萬行,修福修慧,這萬行具足,六度萬行,這就是顯德。塔高是顯德,寬,是佛陀及所有諸佛來人間廣闊來分析世間眾生諸種的煩惱,很多的業為基礎,所以這業基在這個人間,所以佛不忍世間眾生這樣這麼深而廣,不斷不斷複製煩惱的根機,所以佛陀不忍心,出現在人間要度眾生,是一大事。眾生若沒有造業,就不用佛來人間了;眾生就是業力牽引,甚至煩惱、無明、惑很重,所以諸佛菩薩不得不顯世來到人間,就是自度度人,顯這形相來度眾生。菩薩也是一樣,我們從佛一生中所講說「阿含時」,說盡了一切因緣果報為基礎,眾生就是這樣,造惡因、結惡緣,成為煩惱纍纍,無明重重,所以惑,惑業,這種無明的惑如塵沙一樣,這就是眾生。

佛陀應眾生所需,八萬煩惱,就有八萬菩提去對治它,迷,要用覺來對治。所以寶塔現前,就是要表示眾生纍纍的煩惱業力,菩薩、諸佛就有應煩惱的萬行來對治,用種種方法顯出了這個法至高無上,這就是平時我們要修行,六度萬行,這就是塔出現。六度萬行含蓋在這圓教之中,所以這這音聲一出,就讓大家眼見塔的形象,耳聞塔周圍的聲音,人的心就這樣歡喜,這所顯現出來的,無不都是法。其實,塔也是一種的譬喻,那就是要讓眾生的心,能解佛的法,這是一種譬喻,很深,法深,就是要我們的心,以歡喜心去接受,來了解。塔出現了,讓人人歡喜,得法成為法喜。

聞風鈴音聲稱歎
故皆得法喜
怪意有三:
塔從地出
住在空中
塔中有聲
三事希奇
焉得不疑
故云怪未曾有
卻住一面:
虔敬等待有所聞

所以「聞風鈴音聲稱歎」。風鈴的聲一響,就像佛的聲音一樣,那個聲和鳴起來,就如萬法合和起來一樣,讓人聽起來,無不都是心與法合會。心與法會合起來,歡喜稱歎,所以「皆得法喜」。

怪,「怪未曾有」。前面就有塔從地湧出,這是第一怪。過去不曾有過這樣,未曾有。第一,過去不曾看過寶塔從地湧出,這是過去未曾有,所以感覺很奇怪。第二呢?這個寶塔是這麼地高,縱,真的一直到到凌霄上,就是在半空中,祥雲圍繞,這過去也不曾有的。塔從地湧出,住在虛空中,就是很高,高到雲霄,很多祥雲圍在塔的周圍,這是第了怪未曾有,佷奇怪,過去不曾有的。第三,塔中竟然出音聲,多寶佛從塔中出現音聲來,這是第三的怪未曾有。這三項事情,就是很希奇,很稀有,世間未曾有,所以人會起懷疑,所以叫做「怪」,「怪未曾有」,世間不曾有過這樣。

所以,「卻住一面」。人人好像在一個地方,完全用著很虔誠的心,面面相觀,每一個人圍繞在那個地方,看過去,用至虔誠的心,要來等待,等待有所聞,到底多寶佛塔,裡面多寶佛已經出聲音了,釋迦佛應該也開始要開示了。這是人的心態,人人都有這樣,從佛講說<法師品>之後,接下來就寶塔現前,這景相一一,一一在人人的心地上湧現出來,這是人人的心境,就好像人人的心地都湧出了寶塔。因為我們前面說過了,有《法華經》的所在應建塔,或者是不用安放舍利,就已經有佛的全身在,那段經文與這段應該連貫起來,這是描述我們的心地。我們已經將法接受了,聽入我們的內心,我們也應該要有願心要受持,我們旳心地也湧出了這樣的寶塔,心應該很踴躍,很歡喜。我們發大心,行六度行,六度萬行,修福修慧,就是因為人間很多的雜染,很開闊的雜染,我們要發這樣的心,撥開了一切煩惱無明,如塵沙;所有的法,應該要掃除我們一切的塵沙惑,化為片片祥雲,我們與佛塔圍繞在一起,我們的心地應該要很踴躍歡喜。

風鈴,就像佛陀所說的聲音。法從佛口出,佛所說的法,那個的聲音還是繞在我們的耳邊,繞在我們的心地周圍裡,所有的法無不湧現,如風鈴合和的音樂一樣。佛有八音,所以佛陀的聲音就像永遠在我們的心裡,我們的內心應該用最虔誠的期待,期待佛陀講<法師品>之後,應該要再為我們宣說的是最微的妙法。這樣的相,是不是真的在靈山會有浮現出這樣的塔出來呢?我們若從法來解它,應該就是我們心地的法已經湧現出來了,所以應該要用很虔誠的心來等待,等待佛陀在下面要再講說,描述這個妙法,將來應世的妙法到底是什麼法,這是人人虔誠心所期待。所以前面說,

「佛所護念,妙法華經,為大眾說。如是如是!釋迦牟尼世尊,如所說者,皆是真實。」

佛所護念
妙法華經
為大眾說
如是如是
釋迦牟尼世尊
如所說者
皆是真實
《法華經見寶塔品第十一品》

「佛所護念」。這個妙法是諸佛所護念,這就是通法,佛佛道同,他同樣的這個道同的法就是《妙法華經》,《妙法蓮華經》就是佛所護念,這是諸佛同一條的道路,同一念心所擁護的,那就是《妙法華經》,這要來為大眾說。每一尊佛將入滅之前,必定要講說《法華經》,所以這個時候正是佛陀要宣說應世所需的靈方、治世的妙藥。所以「如是如是」。因為在寶塔中就是出這樣的聲音,說是佛所護念的《妙法華經》,現在為大眾說,是在寶塔中的多寶佛所出的音聲,「如是如是!釋迦牟尼世尊,如所說者,皆是真實」。這就是寶塔出現在人間,最大的目的,是來證明世間的佛,釋迦牟尼佛,所說的法都是真實妙法。不只是現在,即使過去,都一樣是真實妙法。雖然是方便法,方便法中隱藏真實法,現在就是開啟了方便門,現出了真實法來,這是寶塔出現的證明。下面接下來再說,經文裡,

「爾時、四眾見大寶塔住在空中,又聞塔中所出音聲,皆得法喜,怪未曾有,從座而起,恭敬合掌,卻住一面。」

爾時
四眾見大寶塔
住在空中
又聞塔中所出音聲
皆得法喜
怪未曾有
從座而起
恭敬合掌
卻住一面
《法華經見寶塔品第十一品》

這個時候,寶塔現前了,塔裡也出聲音了,這個時候在靈山會上的四眾,看到大寶塔這樣從地湧出,一直到直衝凌霄,就是到空中雲端裡去,這大家都看到了。


爾時
四眾見大寶塔
住在空中:
釋從寶塔涌出
眾人心存誠敬

這是解釋釋迦佛講這部經,這個時候的寶塔湧現,從地上這樣湧現出來,眾人心存誠敬,人人的心都是從內心的虔誠,又是敬仰。佛的德就如塔,這樣顯德出來了。

大眾見此塔:
上涌穹霄
風旛呈祥
有顯世之瑞
鈴樂和鳴
奏普天之美

寶塔,高五百由旬,一由旬四十里,五百由旬不就是二萬里嗎?從地這樣直衝雲霄上去,這是何等的不可思議啊!這就是顯佛德,佛德不可思議。佛能有這麼至高無上的德行,那當然要從菩薩因,行六度萬行至佛果,所以佛德具足,就像寶塔高縱到雲端,「上涌穹霄」,就是到雲端上了。所以「風旛呈祥」。風吹鈴聲響,幢旛的飄動,很多的祥雲圍繞,顯出了世間的瑞相,在這樣的境界裡。所以「鈴樂和鳴」,奏出了這種普天之美音。普天 天下最美妙的聲音在這個時候發出來了。

又聞塔中所出音聲
皆得法喜:
如是、善哉等
皆於如來妙法之中
得大法喜

「又聞塔中所出音聲,皆得法喜」。外相的聲音是風與旛與鈴,我們看得到的相,聽得到的聲音,現在連塔中的佛聲,多寶佛的聲音也已經出來了,法喜,大家很歡喜。所以「如是如是!」,在塔中的聲音就是「如是如是」,「善哉,善哉」,很好啊!世間最美妙的法,釋迦牟尼佛已經為世間人說了。如來就是釋迦牟尼佛,「皆於如來妙法之中得大法喜」,釋迦牟尼佛講很多的法,四十多年間所累積的法,無不都是如來的妙法。這妙法中,在寶塔現前,大家的內心完全浮現出來,所以大家總是心得大法喜。因為寶塔現前,就是人人的心湧現出了這麼歡喜的形態,這個法喜無法形容。「斯人飲水,冷暖自知」,是相,是聲音?是從外面浮現,或者是從內心地浮現出來呢?無不都是瑞相,無不都是妙音,讓人內心起法喜。

法喜:
謂既見佛之
不思議法
心生喜悅
又聞音聲稱歎
故皆得法喜

所以說「謂既見佛之不思議法」,這已經是見到佛之不思議法。這四十多年,我們耳所聽的,法本來是無形無體相,但是現在大家法喜,從內心也見出了這個法的形象,所以叫做「既見佛之不思議法」。這已經看到了,法就是那麼微妙,要看到法,當然不是用肉眼看,是要用心眼,才真正能見到法。所以人人的心眼來見佛的真諦理,所以不可思議啊!所以,「見佛」,見佛就是覺,覺就是真諦、道理,我們要用心眼,真正透徹了解、覺悟,體會法,心生喜悅,這叫做法喜。從內心的歡喜,這非口能說,也非一般的凡夫可以思議,這是很難得形容的喜悅,所以心生喜悅,也就是法喜。

「又聞音聲稱歎」,又聽到,聽到塔內的音聲,這種在稱歎,稱揚讚歎,「故皆得法喜」。塔內,我們若「人人有個靈山塔」,我們內心的這個塔中,也已經發出聲音了,這就是我們的真如顯德了,已經在我們的心裡也有默契,與佛覺默契起來。所以過去一直向大家說「契佛心」,就是我們的心與佛的心互相契合起來,所以我們的心地,人人有個靈山塔,就是我們的真如。從〈法師品〉以來,我們應該持法入心,應該是與佛心契合的時候了。

怪未曾有
從座而起:
眾皆驚異
謂未曾有
將欲請問是塔因緣
故從座起

所以「怪未曾有,從座而起」。就是佛塔現前了,聲音也出來,所看到的形象,全都真的是過去不曾有的,現在有了。我們的心相已經體會到了,體會到法的相,法的真實相。所以,過去還不曾有的,現在有這樣的感覺,有這樣的契合起來,所以「怪未曾有」。大家很恭敬的心,「從座而起」,這就是大家的驚異。過去都還不曾有這樣,現在有這樣的感覺,這種的心,法相已經契合起來了,所以過去沒有。「將欲請問是塔因緣,故從座起」。大家心塔現前,從內心的恭敬,所以不約而同這樣從座起身,準備要問,問這個塔的因緣。人人心中這個塔的因緣,地上塔的因緣,所以大家表達恭敬,起身,從座而起。所以這種「怪未曾有」,大家要用心。剛剛聽,現在要再用心體會。

怪意有三:
塔從地出
住在空中
塔中有聲
三事希奇
焉得不疑
故云未曾有

「怪」,裡面含有三項意義,塔從地湧出,是其中之一;塔住在空中是其中之二;塔中有聲音,這是其中之三。這就是怪。

心裡有這樣的疑問,過去不曾有的,現在怎麼有這樣的形象?所以這三事真的是很希奇。我們也要記得,這是要法,重要的法,所以必定要向大家重複,讓大家重點了解,這是很稀奇。「焉得不疑」呢?我們怎麼能不常常來問,這個法為什麼從地湧出,為什麼能縱達凌霄二萬里呢?在空中,瑞雲、祥雲所圍繞著,這是為什麼?尤其是塔中會出聲音,到底是什麼因緣?這在我們聽法的現在也要注意,這三項稀有。到底這個法是為什麼,我們自己也要有這一分的疑。法,應該是能分析出來,要存心,我們的心要注意,注意這三法,大家很恭敬,提出來問這個因緣,我們要注意、體會。所以「故云未曾有」,我們的心要很掛念著這三項,要很用心。

恭敬合掌
卻住一面:
先加恭敬
合掌問訊
然後退身立在一面
待有所聞

謙恭合掌,「恭敬合掌」,很虔誠,很恭敬來合掌。不只是從座起,又是表達恭敬合掌,這樣大家「卻住一面」,這就是站起來,集合在一個地方,就是「先加恭敬」,前面先來恭敬,「合掌問訊」,這樣表示很恭敬。本來坐著是大家散坐著,現在大家都是這樣站起來,整個集合起來要來請示佛,所以他們就要很恭敬,合掌再問訊。「然後退身立在一面」,大家集合過來,表達恭敬,然後大家回歸自己的座位去,叫做「卻住一面」,退身到你的座位去,等待有所聞,等待佛陀開始會向大家解釋寶塔為何現前?寶塔的含意是什麼?就是大家都有這樣的用心。其實,寶塔就是在一念心而已。

就如二天前,(八月二十八日),總共有十二個國家/地區,從不同的地方集會來到花蓮。這些都是企業家,這些人事業很有成就,我們每年舉辦一次至二次,接受這些全球的企業家來花蓮參加靜思生活營。他們要來了解慈濟用什麼精神來經營這菩薩的團體?菩薩的精神理念是如何發揚出去?他們在不同的國家裡,接受到慈濟人那分的愛,普遍在他們的國家,為貧窮苦難人付出,為有煩惱無明的人開導,跟他們當朋友,與他們愛語互動,他們會受感化,這種布施、利行、愛語、同事度,這些人間菩薩,這個團體是如何成立起來的,它的根源在哪裡?是什麼方法使他們改變人生?他們好奇,他們要來了解。所以他們來了解,這當中聽他們互相分享都很感動。過去這個人的人生,是這麼多的無明煩惱,人間的俗氣,基礎很深,習氣很重,是什麼法讓他改變了他過去的習氣,去除了他很厚很重的無明,這樣去除,轉變他的人生,對自己無私,對天下有愛付出?

看到他們人人能現身說法,朋友的證明,確實他過去是這樣,人家若看到就要閃避他,現在人家若看到他,會起歡喜心。這就是剛剛所說的,「塔」,以眾生的無明習氣為基層,因為就是眾生,就是有這麼多的無明煩惱習氣,所以造種種業。佛就是為人間來救度,所以他要來人間修六度萬行,完成了。所以,五百由旬的寶塔,縱達雲霄,二百五十由旬的這個基礎,那就是因為眾生種種的無明為基礎,所以諸佛菩薩在人間度眾生,人間受法而修行,修行而成佛,這就是這樣完成。簡單來說就是這樣,但是這個二百五十由旬,這裡面又是含藏了多少的法在?所以「煩惱即菩提」,無不都是法,所以我們時時要用心體會,用心體會法的微妙,當然還是要時時多用心。
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發表主題: 回復: 20180115《靜思妙蓮華》寶塔上涌 三事稀有 (第1262集) (法華經•見寶塔品第十一)   周一 6月 18, 2018 8:35 pm

Explanations by Master Cheng-Yan
Subject: The Three Wondrous of the Stupa of Treasures (寶塔上涌 三事稀有)
Date: January.15.2018

“The assembly saw this stupa of treasures emerge and rise into the sky. With wind chimes, banners and auspicious clouds, it demonstrated the good fortune of the world. The music of the wind chimes harmonized and spread throughout the heavens. From Many Treasures’ stupa came a wondrous voice affirming the perfect teachings.”

Remember what we said yesterday, that after the stupa of treasures arose, a loud voice came from the stupa. This stupa of treasures appeared to bear witness for Sakyamuni Buddha as He expounded the Lotus Sutra in this world at the Lotus Sutra Dharma-assembly. In the past, Many Treasures Buddha made a vow that, in any world where a Buddha is born and teaches the Lotus Sutra, His stupa of treasures will appear in that place to affirm that all Buddhas share the same path. The wondrous Dharma is what all Buddhas keep in their hearts. The Lotus Sutra is the wondrous Dharma that all Buddhas safeguard. This is the path shared by all Buddhas. Every Buddha has the same intent, to safeguard the wondrous Dharma. Every Buddha vows to present this wondrous Dharma to the world. As they protect this Dharma, they all have vows. The vow Many Treasures Buddha made came from countless kalpas ago, after He attained Buddhahood, as He was about to enter Parinirvana. He entrusted a mission to all His disciples. After He entered Parinirvana, they were to build a great, magnificent stupa for Him. Then, in the future, in any world where there was a Buddha teaching the Lotus Sutra, His stupa of treasures would be certain to manifest at that Dharma-assembly to affirm that all Buddhas share the same path, and affirm the wondrous Dharma that They all safeguard and praise. This was the vow Many Treasures Buddha made.

Although all Buddhas have shared vows, which are vows that they all make. They also have specific vows. Sakyamuni Buddha’s specific vow was for lifetime after lifetime; He would attain Buddhahood in the Saha World and life after life, come to the Saha World to transform sentient beings. This was Sakyamuni Buddha’s specific vow. That His stupa of treasures would emerge at the Lotus Dharma-assembly was the specific vow of Many Treasures Buddha. All Buddhas share one vow, to safeguard and uphold the Wondrous Dharma Lotus Flower Sutra. This is the shared vow of all Buddhas, but They also have specific vows. Now we have seen how two Buddhas’ shared vows and specific vows manifested together at this Dharma-assembly.

Sakyamuni Buddha had attained Buddhahood and was transforming beings in the Saha World. Now, before His life in this world came to an end, He had to teach the Lotus Sutra. This was the Buddha’s heartfelt vow. At that time, Many Treasures Buddha’s [stupa] also emerged at the Lotus Dharma-assembly. This was such an auspicious sign! So, “With wind chimes, banners and auspicious clouds, it demonstrated the good fortune of the world.” The stupa of treasures emerged, “emerged and rose into the sky.” It emerged from the ground. It was very big, and it seemed to have already reached the heavens. There were also wind chimes, banners and canopies surrounding the stupa; it was very magnificent! All around it [were clouds]. The stupa was very tall, 500 yojanas tall. It reached high into the sky; it was very tall. So, clouds, auspicious clouds, encircled it on all sides. This is because of how tall it was. “It demonstrated the good fortune of the world.” This was an auspicious sign for the world. Two Buddhas were in the world at the same time. One revealed the wondrous Dharma, the other revealed this auspicious sign, that of the stupa of treasures emerging. Clearly, this was a very auspicious moment.

So, “With wind chimes, banners and auspicious clouds, it demonstrated the good fortune of the world.” This was a very dignified Dharma-assembly. Next, “The music of the wind chimes harmonized.” There were wind chimes. The stupa was very tall, and chimes hung from it on all sides. When the wind blew, the chimes would ring. The harmonies they produced sounded like subtle, wondrous music. “[The music] spread throughout the heavens.” The entire universe resounded with this wondrous music. This kind of sound was indescribable. This was a wonderful, auspicious sign. With their eyes, people could see such harmonious people cools see such harmonious signs, and with their ears they could hear such wonderful sounds. This was such a wonderful state! So, “From Many Treasures’ stupa came a wondrous voice affirming the perfect teachings.” Many Treasures Buddha, from inside the stupa of treasures, began to speak with a loud voice. Outside, the wind sounded the chimes, and from inside the stupa, Many Treasures Buddha’s voice rang out. This was such a wondrous, auspicious sign.

In our minds, we can feel and comprehend how the prefect teachings and wondrous Dharma were spoken aloud through the Buddha’s speech. When the assembly heard the Dharma, they felt joy. On top of that, an ancient Buddha from another world had emerged from the ground. [This stupa] was very tall and very wide. Such a large stupa had emerged from the ground and rose into the sky. There were the sounds of the wind outside and the chimes, the sounds of nature and of material objects. Moreover, from within the tower came the voice of the Buddha. This was truly wondrous; it was indescribable. The people, in that state of mind, transformed these sounds into Dharma. They were able to fully understand the Dharma taught by the Buddha “500 yojanas,” as we should remember, is the same as 20,000 li; it was very tall. This represents blessings and wisdom. A few days ago we talked about actualizing the Six Paramitas in 10,000 actions and cultivating blessings and wisdom. Being replete in the Six Paramitas and actualizing them in 10,000 actions demonstrates virtue. The height of the stupa demonstrates virtue. Its width represents how all Buddhas who come to this world extensively analyze sentient beings’ various types of affliction and. This foundation is made of many kinds of karma. With this foundation of karma in the world, the Buddha could not bear to let the world’s sentient beings continually replicate this deep and vast foundation of afflictions. The Buddha could not bear this, so He came to this would to transform all beings; this was His great cause. If sentient beings did not create karma, the Buddha would not need to come to this world. Sentient beings suffer from karmic forces and severe afflictions, ignorance and delusion. So, all Buddhas and Bodhisattvas have to come to the world to transform themselves and others. They manifest an appearance to transform sentient beings. The Buddha responds to sentient beings’ needs. Their 80,000 afflictions need 80,000 kinds of Bodhi as treatment. Confusion is treated by awakening. So, the appearance of the stupa of treasures was to demonstrate that sentient beings’ many layers of karmic forces and afflictions can be treated by Bodhisattvas and Buddhas who respond with myriads of actions. They use all kinds of methods, which shows that this Dharma is supreme and unsurpassed.

Therefore, we must always engage in practice and actualize the Six Paramitas in all actions. This was why the stupa appeared; actualizing the Six Paramitas in all actions is part of the perfect teachings. So, as soon as this sound was emitted, as everyone saw the stupa with their eyes, and heard the sounds around it with their ears, everyone rejoiced in their hearts. Everything that this revealed was the Dharma.

In fact, the stupa is a kind of analogy. It helps sentient beings’ minds understand the Buddha-Dharma. This analogy is very profound. The Dharma is profound, so we need accept it with joyful hearts to understand it. The stupa’s appearance made everyone happy; they attained the Dharma and thus felt Dharma-joy.

Hearing the sound of the wind chimes, they were filled with praise and all attained Dharma-joy. There were three wonders: That the stupa emerged from the ground, that it stayed in the air and that a voice came from it. These three wonders were extraordinary, so how could [the assembly] be without question? Thus it says, Such wonders were unprecedented. [They] withdrew to one side: They reverently awaited hearing [the Dharma].

So, “hearing the sound of the wind chimes, they were filled with praise.” When the wind chimes rang, it was like the voice of the Buddha. The ringing [of the chimes] was harmonious, like all things converging together. When people heard it, their minds converged with the Dharma. As their minds and the Dharma converged like this, they were joyful and filled with praise. So, “They thus all attained Dharma-joy.” These were wonders; “Such wonders were unprecedented”. First, the stupa emerged from the ground. In the past, no one had ever seen a stupa surge up from the ground. This is something that had never happened before. So, people thought it was very strange. Second, this stupa was very tall. Vertically, it reached up until it touched the sky, as if it was floating in mid-air. In stayed there in the air, so high that it reached the clouds. Many auspicious clouds surrounded the stupa. This was the second unprecedented wonder. It was very wondrous; it had never happened before. Third, from the stupa, a voice was heard. Many Treasures Buddha’s voice spoke from within the stupa. This was the third unprecedented wonder. These three things were truly extraordinary; they were unprecedented in this world. So, everyone gave rise to questions. Thus, these are called “wondrous”. “Such wonders were unprecedented.” These things had never happened in this world.

Thus, “[They] withdrew to one side. A latter passage of the sutra passage says. [They] withdrew to one side. It seemed that everyone gathered in one place and stood on all sides with hearts of deep reverence. Everyone surrounding that place looked at the stupa with utmost reverence. They came and awaited hearing [the Dharma]. From inside the stupa, Many Treasures Buddha had already spoken. Sakyamuni Buddha should now be about to teach. This was people’s state of mind. This was the case for everyone. After the Buddha taught the Chapter on Dharma Teachers, the stupa appeared. In one person after another, this image emerged in the ground of everyone’s minds. This was the state of everyone’s mind. It was as if a stupa emerged from the ground in each person’s mind. As we mentioned before, any place where the Lotus Sutra is taught is a place where the Buddha’s entire body is present. That sutra passage and this one should be linked together. This is describing the ground of our minds. We have already accepted the Dharma; we have heard it and taken it to heart. We should also have the aspiration to uphold it. So, from the ground of our minds this kind of stupa should also emerge. Our hearts should be very jubilant, very happy. We form great aspirations and actualize the Six Paramitas. We actualize the Six Paramitas in all actions and cultivate blessings and wisdom. In this world, there are so many defilements. So, we must make the aspiration to brush away all afflictions and ignorance, which are like dust particles. We should use all Dharma to sweep away our dust-like delusions and transform them into auspicious clouds surrounding the Buddha’s stupa. Then our minds all be very jubilant and happy. The wind chimes sounded like the Buddha’s voice. The Dharma comes from the Buddha’s speech. The sound of the Buddha teachings is still ringing in our ears, circling in the ground of our minds. All Dharma surges forth, like the harmonious music of the wind chimes.

The Buddha’s voice has Eight Tones. So, the sound of the Buddha will always seem to be in our minds. This is something we should have. In our minds, we need deep reverence as we await how, after the Chapter on Dharma Teachers, the Buddha will proclaim to us the most subtle and wondrous Dharma. This is an “appearance”. At the Vulture Peak Assembly, did a stupa like this actually emerge? If we understand this in terms of the Dharma, then it should mean that the Dharma had emerged from the ground of our minds. So, they waited with a heart of deep reverence for the Buddha to give the next teaching, to describe this wondrous Dharma. What would this wondrous teaching suitable for the world in the future actually be? This was what everyone reverently awaited.

So, the previous sutra passage says, “That which is safeguarded by all Buddhas…” What all Buddhas safeguard is the wondrous Dharma. This is the Dharma they share. All Buddhas share the same path. The Dharma common to the path of all Buddha’s is the Wondrous Dharma Lotus Flower Sutra.

The Wondrous Dharma Lotus Flower Sutra that is safeguarded by all Buddhas is what He teaches to the assembly. Indeed, indeed, it is as Sakyamuni, the World-Honored One, teaches. It is all true.

The Wondrous Dharma Lotus Flower Sutra is what is safeguarded by the Buddha. This is the path common to all Buddhas. What They all have the same aspiration to protect is the Wondrous Lotus Sutra. This what They must teach the assembly. Before each Buddha enters Parinirvana, He absolutely must teach the Lotus Sutra. So, this was the time when the Buddha had to proclaim the wondrous spiritual medicine that can heal the world.

So [it says], “Indeed, indeed”. From the stupa of treasures came this sound [it confirmed] that the Buddha was now teaching the Wondrous Lotus Sutra, which is safeguarded by all Buddhas. This was the voice of Many Treasures Buddha inside the stupa if treasures. “Indeed, indeed, it is as Sakyamuni, the World-Honored One, teaches, it is all true.” This was the main reason for the stupa of treasures’ appearance in this world. It came to affirm that the Buddha in this world, Sakyamuni Buddha, in all the teachings He expounded taught the true and wondrous Dharma. This was not only case now; also in the past, everything He taught was true and wondrous Dharma. Although He taught skillful means, in these skillful means was hidden the true Dharma. Now, He was opening up the door of skillful means to reveal the True Dharma. This is what the appearance the stupa of treasures affirms.

The next sutra passage goes on to say, “At that time, the fourfold assembly saw the great stupa of treasures staying in the air and heard the sounds coming from the stupa. They all attained Dharma-joy. Such wonders were unprecedented. They rose from their seats, put their palms together in reverence and withdrew to one side.”

At that time, the stupa of treasures had appeared and sounds had come from the sutra. At that moment, the fourfold assembly at the Vulture Peak Assembly saw the stupa of great treasures emerge from the ground and keeps surging up into the sky, up in the sky among the clouds. Everyone saw this.

At that time, the fourfold assembly saw the great stupa of treasures staying in the air: This explains that with the emergence of the stupa of treasures the hearts of the assembly were reverence.

This explained that when Sakyamuni Buddha was expounding this sutra, when the stupa of treasures emerged from the ground, sentient beings’ minds were filled with reverence. Everyone felt reverence from the depth of their heart. They were also filled with admiration. The Buddha’s virtues are like this stupa; this was demonstrating His virtues.

The assembly saw this stupa: It emerged and rise into the sky. The wind chimes, banners and auspicious [clouds] demonstrated the good fortune of the world. The music of the wind chimes was harmonious; this was the most beautiful [sound] in the heavens.

The Buddha’s virtues are perfect. They are like a stupa of treasures that surges up high into the cloud. “it emerged and rose into the sky.” It rose all the way into the clouds. So, there were “wind chimes, banners and auspicious [clouds].” When the wind blew, the chimes sounded, the banners waved and many auspicious clouded [the stupa]. These auspicious signs manifested in the world in this kind of state. So, “The music of the wind chimes was harmonious,” resulting in the most beautiful sound in the world. The most wonderful sound in the entire world was produced at that time. They also heard “the sounds coming from the stupa. They all attained Dharma-joy.”

[They heard the sounds coming from the stupa. They all attained Dharma-joy: “indeed,” “excellent” and so on all refer to attaining great Dharma- joy from the Tathagata’s wondrous Dharma.

The external sounds came from the wind, banners and chimes. These were appearances we could see and sound we could hear. Now, even Many Treasures Buddha’s voice had been [heard] from within the stupa. Everyone was very happy, filled with Dharma-joy. [He said], “Indeed, indeed.” The voice coming from the stupa said, “Indeed, indeed.” “Excellent! Excellent!” Very good, excellent! The most wonderful Dharma in the world had already been expounded by Sakyamuni Buddha to people in this world. The Tathagata is Sakyamuni Buddha. “[This is] attaining great Dharma-joy from the Tathagata’ wondrous Dharma.” Sakyamuni Buddha gave so many teachings. The Dharma accumulated over more than 40 years was all the Tathagata’s wondrous Dharma. In the midst of this wondrous Dharma, the stupa of treasures appeared, emerging within everyone’s mind. So, everyone attained great Dharma-joy. When the stupa of treasures appeared, such a joyful state emerged in everyone’s minds. This Dharma-joy is indescribable. “Only the person who drinks the water knows its temperature.” This appearance and this sound, did they manifest in the external world, or emerge from the ground of people’s minds? These were all auspicious signs and wondrous sounds which made everyone give rise to Dharma-joy.

Dharma-joy: Since they witnessed the Buddha’s inconceivable Dharma, their hearts gave rise to joy. Moreover, they heard the sounds of praise. They thus all attained Dharma-joy.

So, “Since they witnessed the Buddha’s inconceivable Dharma…” This means they had already seen the Buddha’s inconceivable Dharma. This is what they had heard for over 40 years. The Dharma is fundamentally intangible, without physical substance or appearance. But now everyone felt Dharma-joy, and from the minds they saw this manifestation of the Dharma. So, it says, ”They witnessed the Buddha’s inconceivable Dharma.” They had already seen it. The Dharma is so subtle and wondrous. As for seeing the Dharma, of course we cannot do so with our physical eyes. We must use our mind’s eyes to truly see the Dharma. So, everyone used their mind’s eye to see the Buddha’s truths and principles. This is inconceivable. So, “They witnessed the Buddha’s inconceivable Dharma.” To see the Buddha is to awaken. To awaken is [to see] the truths and principles. We must use our mind’s eye to thoroughly understand this awakening and comprehend this Dharma. “Their hearts gave rise to joy.” This is called Dharma-joy, a joy that comes from our minds. It cannot be described with words and cannot be conceived of by ordinary people. This kind of joy is hard to describe. So, when our minds give rise to joy, that is Dharma-joy.

“Moreover, they heard the sounds of praise.” From within the stupa, they heard this sound, this sound of praise “They thus all attained Dharma-joy.” This came from the stupa. We “all have a stupa on Vulture Peak.” A voice is coming from this stupa in our minds. It reveals the virtues of our nature of True Suchness. This is already within our minds; we already have this understanding, this resonance with the Buddha’s enlightenment. So, in the past I have often talked about “resonating with the Buddha’s heart.” Our hearts and the Buddha’s heart connect and resonate with each other. So, in the ground of our minds, we all have a stupa at Vulture Peak. This is our nature of True Suchness. Starting from the Chapter on Dharma Teachers, we should be upholding the Dharma in our minds. This is the time for our hearts to resonate with the Buddha’s heart. So, “Such wonders were unprecedented. They rose from their seats.”

Such wonders were unprecedented They rose from their seats: The entire assembly was amazed and said that this had never happened before. They wanted to inquire into the causes and conditions of this stupa, so they rose from their seats.

After the Buddha’s stupa appeared, a voice came from inside it. The appearances that were seen were all truly things that had never been seen before. Now they had [appeared]. Now our minds are experiencing them, experiencing this appearance of the Dharma, the Dharma’s true appearance. So, these did not exist in the past, and [the assembly] had now experienced them and developed this kind of resonance. “Such wonders were unprecedented.” With a mind of deep respect, everyone “rose from their seats.” They did this out of amazement. Nothing like this had ever happened before. Now, they had this feeling, this mindset; they now resonated with the Dharma. So, this had not happened in the past. “They wanted to inquire into the causes and conditions of this stupa, so they rose from their seats.” A stupa had appeared in everyone’s mind. With respect from the depth of their hearts, they all rose from their seats at the same time. They prepared to ask about the causes and conditions of this stupa, the circumstances of both the stupa in their mind and the stupa [ that emerged from] the ground. So, to express their respect, everyone arose; they stood up from their seats. “Such wonders were unprecedented.” We must put our hearts into this we must mindfully comprehend what we just heard.

There were three wonders: That the stupa emerged from the ground, that it stayed in the air and that a voice came from it. These three wonders were extraordinary, so how could [ the assembly] be without uestions? So it says, “Such wonders were unprecedented.”

The word “wonder” refers to three things. The stupa surging up from the ground is the first. The stupa abiding in the air is the second. Avoice coming from the stupa is the third. These were wonders [The assembly] had questions in their minds. These things did not exist in the past. Why were there these appearances now? So, these three things truly were very rare. We must also remember them. These are essential teachings. So, I must repeat them to you all so you can better understand the main points, These things were very rare. “How could [ the assembly] be without questions?” How could we not keep wondering about to how [the stupa] emerged from the ground to reach the sky, 20,000 in height? Clearly, it was in the air, surrounded by auspicious clouds. Why was this? Moreover, a voice came from the stupa. What were the causes and conditions for this? As we listen to the Dharma right now, we must pay attention to these three rare things. we must pay attention to these three rare things. What is the Dharma behind this? We should also ask these questions. We should be able to analyze this Dharma. We must keep this in mind and pay attention to these three phenomena. Everyone had deep reverence as they brought up the question about the causes and conditions behind these.

Thus, we must pay attention to and comprehend them. So, “Such wonders were unprecedented.” We must keep these three things in mind. We must be very mindful of them. They reverently put their palms together. [They] put their palms together in reverence. With great reverence and respect, they put their palms together.

[They ] put their palms together in reverence and withdrew to one side:
First they showed reverence by putting their palms together and bowing deeply. Then they withdrew to stand to one side, waiting to hear [the Dharma].

They not only rose from their seats, they also expressed their reverence by putting their palms together. With this, everyone “withdrew to one side.” They stood up and gathered together in one place. “First they showed reverence.” They first showed respect, “putting their palms together and bowing deeply.” This demonstrates great respect. Everyone had been sitting, scattered about. Now, they all stood up and gathered together to ask the Buddha for teachings.
So, with great respect they put their palms together and bowed deeply. “Then they withdrew to stand to one side.” Everyone gathered together to show their great respect. Then, everyone stepped back and waited for teachings. They waited for the Buddha to begin explaining why the stupa of treasures appeared and the meaning contained in the stupa of treasures. Everyone put their hearts into this. In fact, the stupa of treasures is in their mind.

This is like how, a few days ago, people from over ten countries came from different places to assemble here in Hualien. They are all entrepreneurs. They are very accomplished in their businesses. Once or twice a year, we welcome businessmen from all over the world to come to Hualien for a Jing Si Lifestyle Camp. They want to understand the spirit with which Tzu Chi manages this group of Bodhisattvas. How can the spirit and ideals of Bodhisattvas be widely transmitted? In their different countries, they have received the love of Tzu Chi volunteers who, throughout their country, serve the poor and suffering and guide those with afflictions and ignorance. The volunteers treated them as friends and interacted with them with loving speech, so the people there were touched and transformed. They used charitable giving, beneficial conduct, loving speech and working together, but where did these Living Bodhisattvas and this organization actually come from? What is [Tzu Chi’s] origins? What led the volunteers to change their lives? They were curious, so they came to understand. They came here to understand, and in the process they shared with each other and were touched by each other. In the past, each individual’s life was filled with so much ignorance and afflictions. Their worldly customs were deep-rooted and their habitual tendencies very severe. What was the teaching that helped them change their past habitual tendencies and eliminate their layers of severe ignorance? How did they eliminate these and turn their lives around so they now are selfless and give of their love for everyone in the world? We could see every one of them teach by example. Their friends attest to how, in the past, people used to avoid them when they saw them. Now, when people see them, they feel happy. This is the “stupa” we just talked about Sentient beings’ ignorance and habitual tendencies are the foundation.

Because sentient beings have so much ignorance, afflictions and habitual tendencies, they create all kinds of karma. The Buddha came to this world to save ad transform sentient beings. So, He came to this world to practice actualizing the Six Paramitas in all actions. He had now perfected this. So, the stupa of treasures is 500 yojanas [high], reaching to the clouds. The foundation is 250 yojanas [wide]. Sentient beings’ myriad kinds of ignorance was the foundation. So, all Buddhas and Bodhisattvas come to this world to transform sentient beings. In this world, they receive the Dharma and engage in spiritual cultivation, practicing until they attain Buddhahood. Then [their work] will be complete. This is putting things simply. However, the 250 yojanas means that inside much wondrous Dharma is contained. So, “Afflictions are Bodhi.” Everything is the Dharma. So, we must constantly put our hearts into comprehending this. We must mindfully experience the wondrousness of the Dharma. And we must of course always be mindful.


(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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