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 | 
 

 20180119《靜思妙蓮華》古今佛同 護念妙法 (第1266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 : 19638
年齡 : 64
來自 : 台中
威望 : 1635
注冊日期 : 2009-01-11

發表主題: 20180119《靜思妙蓮華》古今佛同 護念妙法 (第1266集) (法華經•見寶塔品第十一)   周四 1月 18, 2018 11:55 pm

20180119《靜思妙蓮華》古今佛同 護念妙法 (第1266集) (法華經•見寶塔品第十一)

⊙「敬問寶塔何故從地涌出,今答以佛有願為證法會,故從地涌出稱讚多寶佛,古今佛同護念妙法華經。」
⊙「國名寶淨,彼中有佛號曰多寶。其佛行菩薩道時,作大誓願。」《法華經見寶塔品第十一》
⊙「若我成佛滅度之後,於十方國土有說法華經處,我之塔廟,為聽是經故涌現其前為作證明,讚言善哉。」《法華經見寶塔品第十一》
⊙「彼佛成道已,臨滅度時,於天人大眾中告諸比丘,我滅度後,欲供養我全身者,應起一大塔。」《法華經見寶塔品第十一》
⊙此釋多寶如來臨滅度時,教敕起塔,並於他世界佛說妙法會處現塔。
⊙彼佛成道已,臨滅度時:
既成佛已。應世化緣已畢,即隨世壽將盡,示滅度。滅度:言其大患永滅,度分段、變易生死。
⊙於天人大眾中告諸比丘:語諸會眾出家弟子。
⊙我滅度後,欲供養我全身者,應起一大塔:有欲供養我之全身。起塔以藏佛身。
⊙上問以何因緣有此塔?今答云:由彼佛臨滅時,遺命令造此七寶塔故。
⊙「其佛以神通願力,十方世界在在處處,若有說法華經者,彼之寶塔皆涌出其前。」《法華經見寶塔品第十一》
⊙其佛以神通願力:以大神通誓願之力,任持其身。
⊙上問何故發是音聲?今答云,彼佛為親作證明,故發大音聲。

【證嚴上人開示】
「敬問寶塔何故從地涌出,今答以佛有願為證法會,故從地涌出稱讚多寶佛,古今佛同護念妙法華經。」

敬問
寶塔何故從地涌出
今答
以佛有願為證法會
故從地涌出
稱讚多寶佛
古今佛同
護念妙法華經

我們前面那段(經)文,已經看出了「佛佛道同」,古佛,過去的佛,多寶佛,現在的佛,釋迦牟尼佛,同樣一個願,就是護念《妙法華經》,這是佛佛所護念。雖然每一尊佛都有他的別願,卻是有共同的願,那就是護念這個法,妙法。釋迦牟尼佛講說《法華經》的道場,寶塔現前,證明娑婆世界釋迦牟尼佛,講說《法華經》,真實不虛。不只是《法華經》之時,《法華經》的前面,開方便門,過去所說的,雖然釋迦牟尼佛說:「我過去所說的,是小乘方便教,現在開方便法,顯真實一實法。」其實,若沒有過去鋪這樣的路,現在哪有這樣的門可開呢?所以,諸佛出現人間要教化眾生,無非就是將法要像一條路,鋪得人人走得通,才為我們開門,讓我們入寶藏去,這是同樣的道理。所以常常告訴大家,「經者,道也;道者,路也。」是,就是一條路,從「阿含」、「方等」、「般若」,一直到現在「法華」這個時,就是寶塔現前來證明。釋迦佛從開始,這樣有次序的說法,現在《法華經》是圓,圓教,圓滿的教育,希望人人要珍惜,這樣的教法要好好受持。

《法華經》的道理就是一項,要人人行菩薩道,這叫做「教菩薩法」。所以,多寶佛佛塔來道場,浮現在這個道場裡,來證明。所以說「寶塔何故從地涌出」,這是大樂說菩薩,來請問釋迦牟尼佛,釋迦牟尼佛就開始回答了,「以佛有願為證法會」。回答這寶塔現前,在寶塔內也出音聲,釋迦佛開始介紹,七寶塔中這個音聲發出來,那就是多寶佛。多寶佛,我們前面也知道了,多寶佛乃是過往,很長、很長久的時間的以前,過東方無量阿僧祇世界,就是很遠,時間長,距離也很遠,那個地方的過去長久古時代,這尊佛在那個世界教化眾生,世緣盡了,那就是要取入滅了。入滅之前,他就是交代:「弟子啊!要為我建塔,建一大塔,而且七寶莊嚴大塔。」,這一切這樣交代下來。

所以,多寶佛就是有一個心願:這個寶塔,將來任何一個世界、任何時代、任何一尊佛,講說《法華經》的地方,我的寶塔與我的全身,就是要顯在那個道場,證明那尊佛,講說《法華經》的真實不虛。這是多寶佛從寶塔,從地上湧出,所以為了要證明法會,「故從地涌出」。「稱讚多寶佛」,這是釋迦牟尼佛稱讚多寶佛,就是有這個德。過去過去那麼長久以前的古佛,有這樣的願,現在經過這麼長久的時間,雖然釋迦佛在娑婆世界,所講說的《法華經》這個道場,他寶塔還是從那麼遙遠的地方,湧現在娑婆世界這個道場,釋迦佛講說《法華經》的道場。釋迦佛講過去多寶佛的心願,顯揚多寶佛的德,這是讚歎多寶佛。

所以,古佛、今佛,古佛是多寶佛,現在的佛是釋迦牟尼佛,那就是「古今佛同,護念妙法華經」。過去佛護念、現在佛護念,佛佛道同,每一尊佛來人間,將要入滅之前,一定要將《法華經》完成,因為《法華經》是教菩薩法。修行,我們要聽很多道理,了解「苦集滅道」,人間是苦,苦諦;集,是集了一切種種無明煩惱,集來這個人間,不是一生一世,是累生累世。過去生所累積的,今生所接受;今生接受,今生再累積,這樣重重疊疊,帶到下輩子,不斷啊!何時了啊?無了期。佛陀生生世世,無不都是告訴我們:「是苦,是苦,真的是苦啊。」所以三轉四諦法輪,光是「四諦法」,為五個人要講三次,就是不斷,希望清楚,要再了解,了解要再體會。

所以,「苦」。看看人生哪一個不苦?非常苦。我們每天在早會時,每天在看新聞,現在的科技發達,早上這個時候,過去的時間,很快速,天下有什麼樣的事情發生,很快就傳出來了,這是現在科技發達。在古代,釋迦牟尼佛就已經向我們說,神通變化。是啊!神通,我現在在這裡說話,全球已經多少道場,有時差,沒有秒差。我們現在這裡時間,美國現在的這個時間,有好幾個道場,都不同一個時間,因為在美國地大,所以它有時差,美國與美國就有時差了,何況與我們臺灣。不論它的時差是現在幾點,沒有秒差,我現在說,他們現在聽,不只是他們聽到了,是天耳通嗎?他們又看,是天眼通嗎?天耳通就是聽,現在聽;看到影像,現在看,沒有秒差。

何況其它的國家,這是他們的神通來呢?或者是我的神通去呢?聲音、影像沒有秒差,就這樣互相相通、相傳,這是靠現在的科技。所以,法,佛陀的時代,所說人人本具佛性,人人具足真如妙智慧,這個妙智慧用在善,那就是菩薩;用在惡呢?現代發明的武器很厲害,第二次的世界大戰那時候,八年的大抗戰那時,最後兩顆原子彈在日本,就這樣,日本投降了,台灣開始宣布光復了,就是和平了。但是,知道嗎?那兩顆原子彈在日本所遺害,殺傷力有多麼大!原子塵的毒氣,到現在還未完全散盡,那種這麼毒,殺人武器威力之大,這也就是人,他們用惡、惡聰明,去發展武器。我們若是人人運用智慧,那就是神通,智慧是清淨無染垢。這就是智慧,若是貪念,為了要侵奪,要顯耀他們的威望,用這種野心去造作,製造出來的就是殺人,毀害大地、人間,殺傷力很大,這也是人所造作的。

人能保護大地,多少的環保菩薩,不分年齡,上百歲的人,他的人生還很有用。我們的環保菩薩裡,還有一百零二歲、一百零三歲,還有一百零五歲。我在關渡歲末祝福,一百零五歲老菩薩,還來關渡讓師父看一看。很可愛,耳朵還耳聰,眼呢?還很明。「環保還有在做嗎?」「抱歉啦,師父,最近冷,我就比較沒有出去。我若要出去,都是我的女兒跟著我。」我說:「是哦,你要將這個要傳給女兒,環保哦!」她就笑得很開心,說:「唉喲,現在是我陪她在做,她是在陪我運動。我都很清楚,我的女兒孝順,環保是她在做。」你看,頭腦還很好,耳朵清楚,眼睛很明,腦筋清楚,所以這就是智慧。

佛陀說我們人人本具佛性,智慧與佛同等,這是佛陀這麼說。所以我們人人受佛教,就是要守好我們的慧命,要去除我們的無明,無明一定要去除,才能「諸惡莫作,眾善奉行」。佛陀一大事因緣,來人間「開、示」,我們眾生要「悟、入」,我們要體悟佛陀的心意,佛心所護念的《妙法華經》,內涵就是要我們行菩薩道,所以我們要很用心體會佛意。古佛,多寶佛也是為了要證明,釋迦牟尼佛所說的,《妙法華經》,是真實微妙,甚深、甚深,無上甚深的妙法。深,豈是那麼深嗎?是我們沒有去體會它,就很深,我們若能體會,其實法在我們的日常生活中,在我們的舉手動作中,在我們開口動舌中、起心動念中,無不都是妙法,所以我們要用心,守護住我們這念清淨的心。修行很不容易,將人間世事、是非分清楚,不對的,不能去做,防非止惡;是對的,要精進,六度萬行。要是與非分清楚,該止的要即時止,該精進的要立即把握,向前精進。這體佛意,這就是我們要用心。

佛法是非常平易近人,這麼的容易親近在人的身邊。我們若只是將它當作學問,一直研究,偏偏不去實行,光是研究,就像在前面所說的,就像人口渴,在高原要掘井,這只是乾慧,乾乾的智慧而已,沒有水,沒有溼氣,你就在那裡一直挖,只是這樣而已。一定要見到水,水才是人的大生命,水就是慧命的泉源,所以不是只在那裡研究,應該要身體力行。所以,「古今佛同,護念妙法華經」,我們要重視啊!

來,看看前面的文:「國名寶淨,彼中有佛號曰多寶。」

國名寶淨
彼中有佛號曰多寶
其佛行菩薩道時
作大誓願
《法華經見寶塔品第十一》

還記得,這幾天所在說的,多寶佛塔,多寶佛,他的寶淨國土是在哪裡?是在東方。有多遠?無量阿僧祇,這麼遠,無量數的遙遠,很遠,時間很長,離娑婆世界是這麼遙遠,東方那個世界,寶淨國,裡面這尊佛,那尊佛入滅已經很久了,名叫做多寶如來。所以「其佛行菩薩道時」。成佛、入滅,都那麼久了,何況這尊佛在行菩薩道時,那是更久了。我們若想到行菩薩道,那就是無量劫、塵點劫,發心開始行菩薩道;菩薩道,就是六度萬行,福與慧都完全,所以福萬、慧萬,所以我們說寶塔高五百由旬,解為二萬里,那就是表示「六度」,福慧萬行。所以,寶塔這樣那麼高,這就是「其佛行菩薩道時」,就是這樣不斷累積,顯德,這個寶塔之高,有那麼高,顯出了這樣的德。這個塔,梵語,譯作我們的意思,那就是叫做顯德,顯出他的高德,德有多高,塔就是多高,就是顯出了這尊佛的德行。德行是從行菩薩道開始累積,所以這樣,這尊佛從行菩薩道時,就開始一直累積這樣的德、這樣的願,「作大誓願」,這個願。

「若我成佛滅度之後,於十方國土有說法華經處」。

若我成佛滅度之後
於十方國土
有說法華經處
我之塔廟
為聽是經故
涌現其前
為作證明
讚言善哉
《法華經見寶塔品第十一》

這尊佛發這樣的願──我在行菩薩道,我將來若成佛,我一直到了滅度之後,我要再繼續,繼續行菩薩道,證明菩薩道的道理。所以這個,行菩薩道,證明菩薩道的道理,這是多寶佛的心願。所以於十方國,有說《法華經》的地方,多寶佛就說,「我之塔廟」,就是我的寶塔,我的塔廟,「為聽是經故,涌現其前,為作證明,讚言善哉」,這是來助道場。很多菩薩也來助道場,文殊、彌勒、觀音、普賢,都是在《法華經》的道場之中。所以佛佛都是互相助道場,同樣不放棄眾生,倒駕慈航人間助道場。多寶佛也是一樣,來助道場。來這個地方,說《法華經》處,為聽法故,所以「涌現其前為作證明」,也來聽經,也來證明,「讚歎善哉」,是一個很完美,很好、很善,很好啊!這就是真正的,我們學佛應該要很珍惜,過去佛這麼的護念《法華經》,現在佛也是在宣導,要來開啟我們的心智,讓我們能透徹了解行菩薩道的方向,所以我們要好好用心,信受奉行。

接下來這段經文再說:「彼佛成道已,臨滅度時,於天人大眾中告諸比丘,我滅度後,欲供養我全身者,應起一大塔。」

彼佛成道已
臨滅度時
於天人大眾中
告諸比丘
我滅度後
欲供養我全身者
應起一大塔
《法華經見寶塔品第十一》

這就是在解釋多寶如來,他臨滅度時,就是教敕:「弟子啊!要為我建塔。」他所發的願,就是這個塔要在他方世界,任何一個國家,任何一尊佛,凡是有說《妙法華經》的法會,我的寶塔要現在那個法會中。這就是多寶佛,彼佛的心願。所以說,彼佛成道已,臨滅度時,有這樣的遺願、這樣的交代,教敕,這樣的交代他的弟子,要為他做這樣的事情。

所以「既成佛已。應世化緣已盡」。

彼佛成道已
臨滅度時:
既成佛已
應世化緣已畢
即隨世壽將盡
示滅度
滅度:
言其大患永滅
度分段、變易生死

既成佛了,同樣,雖然是成佛了,但是也應這個世間的世壽。就如釋迦佛來人間,人間的世壽百歲,但是也有幾十歲的,休有十幾歲就往生的,這是娑婆世界,所以佛陀就是取於中道,他就是以八十歲,在那個時代,佛陀,釋迦牟尼佛也是為了,要完成《法華經》,所以他要在八十歲之前,就要將經講完,這就是現在我們釋迦佛,他的願。但是在多寶佛的時代,到底他的國家,他的國土,人壽有多長呢?我們在〈授記品〉裡,得(授)記的人,未來成佛的國土,壽命都很長,到底多寶佛他的壽命多長?我們不知道,不過,總是不論多長,都是要應世,應人間世壽,他也要取入滅。所以「化緣已畢」,化度眾生的因緣已經完成了,世壽也有限,就是要隨世壽將盡而示滅度,這樣來表示他也將要入滅時了。

所以,滅度的意思,「言其大患永滅」。就是說所有的煩惱、無明、塵沙惑都完全滅了,沒有了,其實成佛就已經滅掉了這些。所以「度」是「度分段、變易生死」。我們過去也一直解釋,凡夫或者是小乘,都還不離開分段、變易生死。分段生死,一生一生,一段一段的人間,或者是修行還有生滅,心靈生滅,起起滅滅,這種的生死。成佛,這些生死都沒有了,一切煩惱乾乾淨淨,淨無瑕穢,生死、變易、分段全都斷除,這叫做滅度。滅盡一切煩惱,度脫了分段、變易生死,這已經都成佛之後,完全都去除,沒有了。

其實,雖然說斷分段生死,只是我們眾生都在分段生死中,一輩子、一輩子,但是我們凡夫,是由不得自己的分段,到底我們今生造什麼業,我來生要去哪裡,我是由不得自己呢!人人都是一樣,隨業帶業往生。但是諸佛都已經覺悟,煩惱、無明已斷,分段生死也已滅了,都沒有了,但是他還是不斷要來人間,因為釋迦牟尼佛,三界導師,於三界中,他不可能會離開。地藏菩薩在地獄,地獄未空,是誓不成佛。釋迦牟尼佛,他稱為「三界導師」,學生還沒有畢業,導師哪有辦法退休呢?所以還是一樣,我們現在稱佛為師,但是佛還是不斷在三界中,是倒駕慈航,如來,乘如是法而來人間,還是不斷,如來,乘如是法而來人間,也叫做倒駕慈航。從聖人的境域、佛的彼岸,就是往凡夫的此岸來度眾生,所以不捨眾生,這是諸佛菩薩來人間。

於天人大眾中
告諸比丘:
語諸會眾出家弟子

所以「於天人大眾中告諸比丘」。多寶佛也是一樣,向這個大會,他的弟子,出家的弟子,他交代,他將入滅,他不會將他入滅後的事情,交代給在家人,他就是交代給出家比丘。這些在家二眾,在家弟子也會聽到,將來多寶佛入滅之後,就是要為他建塔,這件事,就是比丘要主持這件事,在家的弟子就是要護持,所以他在天人大眾中,特別告諸比丘,這樣說:「我滅度後,欲供養我全身者,應起一大塔」。。

我滅度後
欲供養我全身者
應起一大塔:
有欲供養我之全身
起塔以藏佛身

大家有心要供養我的身後,不是火化,就是我的全身要放在塔中。這個塔完成,我的全身在塔中,這就是多寶佛他的遺教。所以「有欲供養我之全身」,對大家這樣說,就為我建塔,「藏佛身」,裡面要藏著,放的就是我這個身體。

上問
以何因緣有此塔
今答云
由彼佛臨滅時
遺命令造
此七寶塔故

上面,大樂說菩薩所問的,就是「以何因緣有此塔?」這就是在前面,大樂說菩薩這樣來問。釋迦牟尼佛向他回答的就是,這尊佛臨滅的時候,多寶佛他將臨滅,到了要滅度時,他的遺命就是要造這七寶塔。所以有這七寶塔現在現前,這是這尊佛的心願。

接下來這段文再說:「其佛以神通願力,十方世界在在處處,若有說法華經者,彼之寶塔皆涌出其前。」

其佛以神通願力
十方世界在在處處
若有說法華經者
彼之寶塔
皆涌出其前
《法華經見寶塔品第十一》

就是這樣,那尊佛有這樣的交代,多寶佛這樣的交代,所以那尊佛,就是多寶佛,「其佛」就是多寶佛,所以「其佛以神通力」,就是用他的神通願力,他的全身在寶塔中,所以他的神通願力在十方世界,這樣「在在處處,若有說法華經者」,在講《法華經》的地方,「彼之寶塔」,就是會湧現在那個面前。這就是多寶佛來擁護《法華經》,《法華經》所在之處,就有佛的全身,前面的經文也說過了。

其佛以神通願力:
以大神通誓願之力
任持其身

所以「其佛以神通願力」,是這尊佛的神通誓願之力。所以「任持其身」,他這樣就是有辦法,將他的全身保持著,在這塔中,這麼古遠的時代,一直一直到現在,釋迦牟尼佛說《法華經》時,他還是寶塔現前證明。

所以「十方世界在在處處,若有說法華經者」。這是任何一個地方,不只是在娑婆世界,是在各處地方,有講說《法華經》的地方。「彼之寶塔皆涌出其前」。這就是他的心願,多寶佛他的心願,現出了神通的願力。所以「隨處應現」。

「上問何故發是音聲?」那就是大樂說再問佛,為何在塔中能發出這個聲音呢?釋迦牟尼佛就再回答了,「彼佛為親作證明,故發大音聲」。

上問
何故發是音聲
今答云
彼佛為親作證明
故發大音聲

彼佛就是多寶佛,為了要再更明朗來證明,所以塔中就這樣發出了聲音,能夠來做證明。這是大樂說與佛陀,一個問,佛的回答,回答多寶佛這念願力,願意為護《妙法華經》的道場,他任何地方,說《法華經》處,他就願意將寶塔現前,同時在寶塔中也出大音聲。這就是願力、神通,要不然多寶佛已經是滅度了,怎會在寶塔中還有這個聲音,這麼宏亮的聲音出來呢?當然這就是宏願神通,也表示出佛佛道同,過去佛護妙法,現在佛說妙法,過去佛證明妙法,這妙法就是救世良方,佛彼此互相讚歎、互相稱揚,多寶佛要來稱歎釋迦佛的德行,釋迦佛來稱揚過去多寶佛的德,所以彼此互相讚歎。

佛法應該也是這樣,彼此之間,互相讚歎,互相稱揚。各人修行雖然有不同的法門,但是只要能將人的方向,將他指導得正確,「諸惡莫作,眾善奉行」,奉行善法,行菩薩道,去除無明、惑,惑就是迷惑、懷疑,去除了一切的懷疑、惑念,相信善法,身體力行妙法。若能這樣,佛法就能普遍人間,人人受用在佛法中,人人無不都是智慧者,是善智慧者,所有的真如本性無不都是佛性,無不都是對眾生的關懷。就如前面說過了,護持《法華經》者,佛所「以衣覆之」,佛的衣服來覆,就如父母疼子,將這衣服將他覆起來,這樣在疼惜一樣。所以我們要好好用心,自然諸佛護念。所以我們要時時多用心!


月亮 在 周五 1月 19, 2018 7:25 pm 作了第 1 次修改
回頂端 向下
檢視會員個人資料 在線
月亮
版主
版主
avatar

文章總數 : 19638
年齡 : 64
來自 : 台中
威望 : 1635
注冊日期 : 2009-01-11

發表主題: 回復: 20180119《靜思妙蓮華》古今佛同 護念妙法 (第1266集) (法華經•見寶塔品第十一)   周五 1月 19, 2018 9:15 am

回頂端 向下
檢視會員個人資料 在線
月亮
版主
版主
avatar

文章總數 : 19638
年齡 : 64
來自 : 台中
威望 : 1635
注冊日期 : 2009-01-11

發表主題: 回復: 20180119《靜思妙蓮華》古今佛同 護念妙法 (第1266集) (法華經•見寶塔品第十一)   周三 7月 04, 2018 11:30 am

Explanations by Master Cheng-Yan
Subject: Guarding and Retaining the Wondrous Dharma (古今佛同 護念妙法)
Date: January .19.2018

“He respectfully asked, ‘Why is there a treasured stupa emerging from the earth?’ Now came the answer. ‘The Buddha had vowed to testify before the Dharma-assemblies, so it emerged from the ground.’ This is in praise of Many Treasures Buddha. All past and present Buddhas alike safeguard the Wondrous Lotus Sutra.”

In the previous sutra passage we already saw that “All Buddhas share the same path.” Many Treasures Buddha, a past, ancient Buddha, and the present Buddha, Sakyamuni Buddha, both shared the same vow, to safeguard the Wondrous Lotus Sutra. This is what all Buddhas safeguard. Although every Buddha has His own specific vows, They all have a shared vow, which is to safeguard the Wondrous Dharma. At the Dharma-assembly where Sakyamuni Buddha taught the Lotus Sutra, the stupa of treasures appeared, to affirm that Sakyamuni Buddha’s teaching of the Lotus Sutra in the Saha World is the truth and not false. This was [true] not only for the Lotus Sutra, but also prior to giving the Lotus Teachings, when He opened the doors of skillful means. Although Sakyamuni Buddha said, “In the past I expounded the Small Vehicle teachings of skillful means,” now He was opening the door of skillful means to reveal the One True Dharma. Actually, without paving this path in the past, how would there be this door to open now? So, all Buddhas appear in this world and teach and transform sentient beings, all in order to turn the Dharma into a path that is paved for everyone to walk freely. This is why They open the door for us, to help us to enter the treasury. It is the same principle. So, I often tell everyone, “The sutras are a path, this path is a road to walk on.” Indeed, it is a road, from the Agama, Vaipulya and Prajna [teachings], up to now, with the Lotus Sutra, when the stupa of treasures appears as testimony. From the beginning, Sakyamuni Buddha taught the Dharma in this order. Now the Lotus Sutra completes [His teachings]. It is the perfect and complete teachings. He hoped everyone would treasure it. This is a teaching that we must uphold in earnest. The principle of the Lotus Sutra is singular, for everyone to follow the Bodhisattva-path. Thus, it “teaches the Bodhisattva Way.” So, the stupa of Many Treasures Buddha came to the Dharma-assembly. It appeared at the Dharma-assembly as a testimony. So, it says, “Why is there a treasured stupa emerging from the earth?” This is what Great Joyful Eloquence Bodhisattva asked Sakyamuni Buddha. Sakyamuni Buddha began to answer, saying, “That Buddha had vowed to testify before the Dharma-assemblies.” Answering [the question of] the stupa’s emergence and the voice that came from within, Sakyamuni began to introduce [the Buddha] whose voice came from the stupa of the Seven Treasures. It was [the voice of] Many Treasures Buddha. We know about Many Treasures Buddha from before. Many Treasures Buddha [lived] in the past, a very, very long time ago, infinite asankyas of worlds to the east [of ours]. This is very far away. [He lived] long ago, in a faraway place. It was in that place, in a long-ago era of the past, that this Buddha taught and transformed sentient beings in that world. When His affinity with that world was exhausted, that is, when He was soon to enter Parinirvana, but before doing so, He gave these instructions, “Disciples. You must build a stupa for me, a large stupa. It must be a great stupa, adorned with the Seven Treasures.” He instructed them in all of this. So, Many Treasures Buddha [made] a vow that, “[In the future] in any world and in any era when any Buddha is teaching the Lotus Sutra, my stupa of treasures, with my entire body, will manifest at that Dharma-assembly. This will affirm that that Buddha’s teaching of the Lotus Sutra is true, not false.” Thus, Many Treasures Buddha’s stupa of treasures emerged from the earth. It was to affirm the Dharma-assembly. So, “It emerged from the earth. This is in praise of Many Treasures Buddha.” This was Sakyamuni Buddha’s praise for Many Treasures Buddha’s virtue.

In the past, long, long ago, this ancient Buddha made this vow. Now, after this very long time, although Sakyamuni Buddha was in the Saha World teaching the Lotus Sutra at His Dharma-assembly, the stupa of treasures still came from so far away to emerge in this Saha World at this Dharma-assembly. [He appeared] at the Dharma-assembly where Sakyamuni Buddha was teaching the Lotus Sutra. Sakyamuni Buddha spoke of the ancient Buddha Many Treasures’ vow, praising the virtues of Many Treasures Buddha. This was in praise of Many Treasures Buddha. So, [When it says] “past and present Buddhas,” Many Treasures Buddha was the past Buddha and the present Buddha was Sakyamuni Buddha. Thus, “All past and present Buddhas alike safeguard the Wondrous Lotus Sutra.” It is safeguarded by Buddhas past and present. All Buddhas share the same path. When every Buddha comes to this world, before entering Parinirvana. They must teach the Lotus Sutra to completion. This is because the Lotus Sutra teaches the Bodhisattva Way. To engage in spiritual practice, we must listen to many principles and understand the Four Noble Truths. “The world is suffering;” this is the noble truth of suffering. [Suffering] is caused by all kinds of ignorance and afflictions. We accumulate them in the world, not just in this lifetime, but over many compounded lifetimes. What we accumulated in past lifetimes, we face in this lifetime. We face it in this lifetime and accumulate more. Thus, layer upon layer [of afflictions] are taken into the nest lifetime, endlessly. For how long? This goes on indefinitely. The Buddha [returned] lifetime after lifetime, just to tell us this. “It is suffering, it is suffering. It truly is suffering.” Three times He turned the Dharma-wheel of the Four Noble Truths. For the Four Nobel Truths alone, He had to teach five people three times. He taught continuously, hoping to clarify this for them to understand; by understanding it, they must also experience it personally. So, when it comes to “suffering,” who does not suffer in life? There is great suffering. [We discuss it] every day in the Morning Assembly, and see it when we watch the news.

Technology is very advanced now, so by this time in the morning, whatever just happened is quickly [reported]. Anything that happens on Earth is quickly spread [around the world]. This is thanks to advances in modern technology. In the ancient times, Sakyamuni Buddha already told us of spiritual powers and spiritual transformation. That’s right! [We have] spiritual powers. As I speak here right now, in our many spiritual practice centers around the world [people are listening in]. There is a time difference, but not a second’s delay. As we [sit here] now, at this time in the US, there are several spiritual practice centers in different [time zones]. This is because the US is very big, so there is a time difference. There are time differences even within the US, not to mention [the difference from] Taiwan! But no matter what the difference in the time is, there is not a second’s delay. As I speak, they are listening right now. [Indeed], they can hear me; isn’t this the power of the heavenly ear? And they can see me! Isn’t this the power of the heavenly eye? With the power of the heavenly ear they are listening now. They can see this image as they watch now, without any delay. This is to say nothing of other countries. Do they use their spiritual powers to come here, or do I use mine to go there? With sound and image broadcast instantaneously, we can communicate with each other and pass along [the Dharma] like this. This depends on modern technology. So, in the Buddha’s era, He spoke of our intrinsic Buddha-nature, the nature of True Suchness and the wondrous wisdom possessed by everyone. When our wondrous wisdom is used for good, this makes us Bodhisattvas. What if it is used for evil? Now many terrible weapons have been invented. During World War Two and the eight years of war against Japan, at the end, two atom bombs were dropped on Japan. Because of this, Japan surrendered. Taiwan proclaimed the return of its sovereignty, and there was peace. But did you know? Those two atom bombs caused great harm in Japan; they carried immense destructive power. The radiation poisoning from the atom bombs has not yet fully dissipated, even today. That is how toxic it was. The great destructive power of such weapons is also [the work of] human beings. They use evil, wicked cleverness to develop these weapons. [But] when we all put our wisdom to use, that is a spiritual power. Wisdom is pure and undefiled. This is wisdom. When greed causes someone to invade others to demonstrate their might, the product of their ambition will be the death of other people and the destruction of the Earth. This is a great destructive force. This is also created by human begins.

[But] people can also protect the earth. Take our recycling Bodhisattvas [for example]. Anyone of any age, even those over 100 years old, can still make good use of their lives. Among our recycling Bodhisattvas we even have some who are 102, 103 and even 105 years old. I was at Guandu’s year-end blessing ceremony, when an elderly Bodhisattva who was 105 years old came forward to let me have a look at her. She was so adorable. Her hearing was very good. And her eyesight? It was very clear. “Are you still doing recycling work?” “Sorry, Master, it has been cold lately. I have not been able to get out much. If I go out, my daughter has to accompany me.” I said, “Indeed, you must pass this recycling work on to your daughter.” She happily smiled and said, “Oh, actually I am the one accompanying her, and she is accompanying me as I exercise. I am very clear on it. My daughter is very filial; she shows this by doing recycling work.” Look at how clear her thinking is. She can both hear and see well. She has clear mind. So, this is wisdom.

The Buddha said we all intrinsically have Buddha-nature. Our wisdom is equal to the Buddha’s. This is what the Buddha told us. So, as we receive the Buddha’s teachings, we must guard our wisdom-life well and eliminate our ignorance. We need to eliminate our ignorance to be able to “refrain from all evil and do all that is good. The Buddha had one great cause; He came to this world to “open and reveal”, so we sentient beings must “awaken and enter”. We must comprehend and awaken to the Buddha’s intent. The Lotus Sutra that the Buddha protected and kept within His mind contains the Bodhisattva-path we must follow. So, we must mindfully seek to comprehend the Buddha’s intent. The ancient Buddha, Many Treasures Buddha, also affirmed for us that Sakyamuni Buddha’s teaching of the Wondrous Lotus Sutra was truly subtle and wondrous. It is deep and profound; its wondrous Dharma is supremely profound. Is it really so profound? It is because we have not experienced it; that is why it is profound. If we can comprehend it, then actually, the Dharma is present in our daily living. In all our actions, our words and our thoughts, everything is the wondrous Dharma. So, we must be mindful to uphold pure thoughts in our minds. Engaging in spiritual practice is not easy at all. In all our worldly affairs, we must distinguish right from wrong. If it is wrong, we must not do it. [We must] guard against wrongs and stop evils. As for what is right, we must be diligent. We must actualize the Six Paramitas in all actions. We must clearly discern between right and wrong and immediately cease [all wrongdoing]. That which we must do diligently must be seized on immediately to diligently advance. Comprehending the Buddha’s intent is what we must put our hearts into. The Buddha-Dharma is very approachable. It is easily carried with us. We [must not] treat it as mere knowledge to be continually studied, while refusing to put it into practice. If we only study it, this is like the previous [story] of the thirsty person digging a well on a high plateau. it is only dry wisdom; nothing but dry wisdom. There is no water, there is no moisture. If we continually dig there, [we will accomplish] nothing. We must find the water. Water gives life to all beings. [Dharma]-water is the wellspring of wisdom-life. So, we cannot simply study it; we must put it into practice. So, “All past and present Buddhas alike safeguard the Wondrous Lotus Sutra.” We must take this seriously.

Let us look at the previous passage. “The land was called Treasure Purity. In that land, there was a Buddha with the epithet of Many Treasure.” His land was called Treasure Purity. In that land, there was a Buddha with the epithet of Many Treasures. When that Buddha practiced the Bodhisattva-path, He made a great vow.

Do you remember our recent discussions about. Many Treasures Buddha and His stupa of treasures? Where was His land of Treasure Purity located? It was in the east. How far away? It was infinite asankyas [of worlds] away. It was an immeasurable distance, very far, and a very long time ago. It was very far from the Saha World. That eastern realm was called Treasure Purity. [Dwelling] within was this Buddha. This Buddha had already entered Parinirvana a very long time ago. His name was Many Treasures Tathagata. So, [from the time when] “that Buddha practiced the Bodhisattva-path”, attained Buddhahood and entered Parinirvana, such a long time had passed. This is to say nothing of [the time it took] for this Buddha to walk the Bodhisattva-path. That was an even longer period of time. If we think of walking the Bodhisattva-path, it takes countless, dust-inked kalpas. We must form[steady] aspirations to begin to follow the Bodhisattva-path. On the Bodhisattva-path, we must actualize the Six Paramitas in all actions in order to perfect both our blessings and our wisdom. We perfect blessing and wisdom in all actions. So, when we say the stupa of treasures was 500 yojanas [high], which is the same as 20,000 li, what that represents is the Six Paramitas, blessings and wisdom in 10,000 actions. So, the stupa of treasures was that high. This means that “When that Buddha practiced the Bodhisattva-path, He continually accumulated [blessings and wisdom]. The stupa of treasure’s height reveals His virtue; its great height reflected [this Buddha’s] virtue. “Stupa” is a Sanskrit word which indicated a place where virtues are displayed. It displayed [this Buddha’s] great virtues. The stupa’s height was as great as His virtue. It displayed this Buddha’s virtues. He began to accumulate these virtues by walking the Bodhisattva-path. So, in this way, when this Buddha set off on the Bodhisattva-path, He began to accumulate these virtues. With His aspiration, “He made a great vow. The vow [He made was], “When I attain Buddhahood and enter Parinirvana, in the lands of the ten directions, wherever the Lotus Sutra is taught…”

When I attain Buddhahood and cross into Parinirvana, in the lands of the ten directions, wherever the Lotus Sutra is taught, my stupa will, for the sake of those who listen to this sutra, emerge before them to stand as testimony. In praise, I will say, ‘Excellent!’”

This is the vow this Buddha made “Now, I am walking the Bodhisattva-path. In the future, when I attain Buddhahood, I will continue. After attaining Parinirvana, I will still continue following the Bodhisattva-path and affirming the Bodhisattva-path’s principles. So, walking the Bodhisattva-path and bearing witness to this path’s principles was Many Treasures Buddha’s vow. Thus, in the ten directions, wherever the Lotus Sutra is taught, as Many Treasures Buddha said, “My stupa [will emerge before them].” This stupa of treasures, this stupa is “for the sake of those who listen to this sutra. [It will] emerge before them to stand as testimony. In praise, I will say, ‘Excellent!’” Thus, He assists at the Dharma-assembly. Many Bodhisattva came to assist at the Dharma-assembly. Manjusri, Maitreya, Guanyin and Samantabhadra were all at the Lotus Dharma-assembly. In this way, Buddhas assist each other at each other’s Dharma-assemblies. Likewise, they do not give up on sentient beings. They return on the ship of compassion to assist Dharma-assemblies in the world. Many Treasures did the same and came to assist at this Dharma-assembly. He came to this place where the Lotus Sutra was taught to listen to the Dharma. Thus, “[His stupa] emerged before them to stand as testimony.” [He came] both to listen to the sutra and to give testimony. “In praise, I will say, ‘Excellent!’” [This Dharma] is truly perfect, very good and very virtuous; it is excellent!

It is truth. As Buddhist practitioners, we must cherish it. The Buddha of the past safeguarded the Lotus Sutra while the present Buddha also proclaimed it. They came to unlock our [innate] wisdom to enable us to gain a thorough understanding of the direction of the Bodhisattva-path. So, we must earnestly put our hearts into faithfully accepting and practicing [the Dharma].

The following sutra passage says, “That Buddha had already attained Buddhahood and was about to enter Parinirvana. Before a great assembly of heavenly beings and humans, He told all of the bhiksus, ‘After I cross into Parinirvana, those who wish to make offerings to my complete body, must build a great stupa.’”

This explains Many Treasures Tathagata’s instruction when He was to enter Parinirvana. “Disciples! You must build a stupa for me. The vow He made was for this stupa to [appear] in other worlds, in whichever land there is a Buddha teaching the Wondrous Lotus Sutra to His assembly. There, His stupa of treasures would appear. This was Many Treasures Buddha’s vow. So, it says, “That Buddha had already attained Buddhahood and was about to enter Parinirvana. This was His last wish for them. This was the command He gave to His disciples, to carry this matter out for Him. So, “He had already attained Buddhahood. His conditions for manifesting and transforming in the world had ended.

That Buddha had already attained Buddhahood and was about enter Parinirvana: He had already attained Buddhahood. His conditions for manifesting and transforming in the world had ended. Just as His worldly life was about to end, He manifested entering Parinirvana. Entering Parinirvana (cessation and deliverance): This is the everlasting cessation of the great liability and deliverance from the two kinds of samsara, fragmentary and transformational samsara.

Though He had attained Buddhahood, although He was already enlightened, He also had [the normal] lifespan for His world. This is like when Sakyamuni came to this world; a human being [may live] for 100 years, [while others] live only several decades, even only ten or more years before passing away. This is [how it is] in the Saha World. So, the Buddha choose the Middle Way. He lived for 80 years. In His own era, Sakyamuni Buddha also wanted to complete the Lotus Sutra’s [teachings]. So, before He reached 80 years of age, he needed to finish teaching this sutra. This was the vow of the resent Buddha, Sakyamuni. But for Many Treasures Buddha, how long was the [average] lifespan in his land? We see in the Chapter on Bestowing Predictions that for those who received predictions, in their future land after attaining Buddhahood, their lifespans will be very long. How long was Many Treasures Buddha’s lifespan? We do not know. However, no matter how long it was, it still had to conform to lifespans in that world. He also had to prepare to enter Parinirvana. So, “His conditions for transforming had ended. His causes and conditions for transforming sentient beings were exhausted. Worldly lifespans are limited, and accordingly, His life ended and He entered Parinirvana. This [describes] when He was to enter Parinirvana. So, “entering Parinirvana” means the “everlasting cessation of the great liability.” That is to say, all afflictions, ignorance and dust-like delusions are totally eliminated. In fact, the attainment of Buddhahood means these things are already eliminated. [Parinirvana] also means “deliverance from the two kinds of samsara, fragmentary and transformational samsara.” We have often explained this in the past. Ordinary people and Small Vehicle [ practitioners] cannot escape from fragmentary samsara and transformational samsara. Fragmentary samsara refers to how [we experience] each lifetime individually. In our spiritual practice, there is also the arising and ceasing of our mental states. This arising and ceasing is also a kind of samsara. When we attain Buddhahood, this kind of samsara no longer exists. We are purified of all our afflictions, become pure and unblemished. Both transformational and fragmentary samsara are eliminated. This is called “entering Parinirvana.” It is the cessation of all afflictions and deliverance from fragmentary and transformational samsara. After Buddhahood is attained, when we enter into Parinirvana, all [samsara] is eliminated; it is gone.

In fact, although we speak of ending fragmentary samsara, we ordinary people still remain in this fragmentary samsara of birth and death, lifetime after lifetime. As ordinary people, our own fragmentary samsara is beyond our control. Whatever karma we create in this life [determines] where we will go in our next life; this is beyond our control. This is the same for everyone. We follow our karma into this life and carry it to the next. But all Buddhas are already enlightened. Their afflictions and ignorance are eliminated, and Their fragmentary samsara is extinguished. It is completely gone. Yet, they still continue to return to this world. Sakyamuni Buddha is the guiding teacher of the Three Realms. He [vowed] not to leave these Three Realms. [Likewise], Earth Treasury Bodhisattva is in hell, [having vowed that ], “Until hell is empty, I will not attain Buddhahood.” Sakyamuni Buddha is known as the “guiding teacher of the Three Realms.” Before his students have graduated, how can the guiding teacher retire? In the same way, we consider the Buddha as our teacher. But the Buddha continues returning to the Three Realms, steering the ship of compassion. The Tathagata journeys on the Dharma of Suchness to come to the world. The Tathagata continually journeys on the Dharma of Suchness to come to this world. This is what we mean by, “returning on the ship of compassion.” From the state of noble beings, the far shore of Buddhahood, He comes to the shore of ordinary beings to transform sentient beings. His heart goes out to sentient being.

This is [why] all Buddhas and Bodhisattvas come to this world. So, “Before a great assembly of heavenly beings and humans, He told all of the bhiksus.” Likewise, Many Treasures Buddha also addressed the assembly. To His disciples, His monastic disciples, He gave instructions as He was about to enter Parinirvana. He would not give instructions to laypeople to handle this after He entered Parinirvana. He gave the instructions to the bhiksus. These two lay groups of disciples also heard the matter of how, after Many Treasures Buddha entered Parinirvana, a stupa would be built for Him. The bhiksus would take charge of this matter and lay disciples had to protect it. So, before the great assembly of heavenly and human beings, He gave His command specifically to the bhiksus. He said, “After I enter Parinirvana, those who wish to make offerings to my complete body must build a great stupa.” So, “Anyone who wishes to make offerings to His complete body” should build a stupa to “house His body.”

“If anyone wishes to make offerings to my body, do not cremate it. My whole body must be placed in the stupa. After this stupa is built, my whole body will be inside of it.” This was Many Treasures Buddha’s bequeathed teaching. [This was for] “Anyone who wished to make offerings to His complete body.” He told everyone that this stupa would be built for his “Buddha-body”. His body would be housed inside [the stupa].

Previously it was asked what the causes and conditions were for this stupa’s existence. Now came the answer: It is because when that Buddha was about to enter Parinirvana, He issued a command to build this stupa of the Seven Treasures.

Before, Great Joyful Eloquence Bodhisattva asked, “What are the causes and conditions for this stupa’s existence?” This is what [He asked] previously Great Joyful Eloquence Bodhisattva asked, and Sakyamuni Buddha answered him. When this Buddha was about to enter Parinirvana, when Many Treasures Buddha was about to enter Parinirvana, His last wish was for a stupa of Seven Treasures to be built for Him. So, now this stupa of the Seven Treasures appeared. This was that Buddha’s vow.

The following sutra passage says, “The Buddha used His spiritual powers and the strength of His vows . In the worlds of the ten directions, wherever there are people who teach the Lotus Sutra, that Buddha’s stupa of treasures will always emerge before them.”

This was the instruction of that Buddha. Many Treasures Buddha gave this instruction. So, that Buddha is Many Treasures Buddha. “That Buddha” is Many Treasures Buddha. So, “That Buddha used His spiritual powers and the strength of His vows.” This was the spiritual powers of His vows. His body was placed in the stupa of treasures. So, His spiritual powers and strength of vows [extended] to all the worlds of the ten directions. So, “In the worlds of the ten directions, wherever there are people who teach the Lotus Sutra,” wherever someone teaches the Lotus Sutra, “that Buddha’s stupa of treasures” will surge up and manifest in that place. This was [ the vow of] Many Treasures Buddhas, who came to guard and protect the Lotus Sutra. The Lotus Sutra is located wherever the Buddha’s complete body is found. The previous sutra passage also says this. So, “That Buddha used His spiritual powers and the strength of His vows.” This Buddha used His spiritual powers and the strength of His vows. So, “He preserved His body."

He had this method to protect and maintain His complete body in the stupa. This was from an ancient and distant era all the way to the present. When Sakyamuni Buddha was teaching the Lotus Sutra His stupa still appeared as an affirmation. So, “In the worlds of the ten directions, wherever there are people who teach the Lotus Sutra…." This refers to any place, not just the Saha World. In every place where the Lotus Sutra is taught, “this Buddha’s stupa of treasures will always emerge before them.” This was His vow. Many Treasures Buddha’s vow demonstrates the spiritual power of His vows. So, “It will appear in any place. Previously he asked why such a voice issued from it.” This is what Great Joyful Eloquence Bodhisattva asked “Why is a voice coming from inside the stupa?” Sakyamuni Buddha answered, “That Buddha personally came to testify, so He spoke in a great voice.”

Previously he asked why such a voice issued from it. Now came the answer: That Buddha personally came to testify, so He spoke in a great voice.

“That Buddha” was Many Treasures Buddha. In order to bear witness even more clearly, His voice came forth from the stupa as testimony. This is what Great Joyful Eloquence asked the Buddha. He asked and the Buddha replied that, by the power of Many Treasures Buddha’s vows, He was willing to protect the Dharma-assembly of the Wondrous Lotus Sutra. So, in any place the Lotus Sutra was taught, He willed that His stupa of treasures would appear. At the same time, His great voice would come forth from the stupa of treasures. This is the spiritual power of His vow. Otherwise, since Many Treasures Buddha had already entered Parinirvana, how could His voice come from the stupa of treasures? How did such a loud voice come forth? Of course it was the spiritual power of great vows demonstrating that all Buddhas share the same path. This past Buddha protected the wondrous Dharma. The present Buddha was teaching, while a past Buddha affirmed His wondrous Dharma. This profound Dharma is the wondrous medicine for saving this world. At this time, the Buddhas praised each other. Many Treasures Buddha praised Sakyamuni Buddha’s virtues. Sakyamuni Buddha praised the virtues of the past Many Treasures Buddha also. So, they both praised each other. This is how the Buddha-Dharma should be. Amongst ourselves, there should be mutual admiration and praise.

Although each person practices different Dharma-doors, we simply need to go in the right direction by “refraining from all evil and doing all good." We must uphold the virtuous Dharma, walk the Bodhisattva-path and eliminate our ignorance and delusions. Delusion is confusion and suspicion. [We must] eliminate all suspicion and confusion, believe in the virtuous teachings and put the wondrous Dharma into practice. If we are able to do this, the Buddha-Dharma will spread throughout the world. Everyone will make use of the Dharma. Everyone will be a wise person; they will have virtuous wisdom. Everyone’s nature of True Suchness is the Buddha-nature, is the care [we feel] for sentient beings. As we mentioned previously, those protecting and upholding the Lotus Sutra are “covered with the Buddha’s robes.” To be “covered with the Buddha’s robes” is like when parents love their children and cover them with clothing. [He] cherishes us like this. So, if we make an effort to be mindful, naturally we will be safeguarded by all Buddhas. Thus, 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 在線
 
20180119《靜思妙蓮華》古今佛同 護念妙法 (第1266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: