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 | 
 

 20180123《靜思妙蓮華》樂說請願 遇見古佛 (第1268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 : 18962
年齡 : 64
來自 : 台中
威望 : 1630
注冊日期 : 2009-01-11

發表主題: 20180123《靜思妙蓮華》樂說請願 遇見古佛 (第1268集) (法華經•見寶塔品第十一)   周日 1月 21, 2018 9:12 am

20180123《靜思妙蓮華》樂說請願 遇見古佛  (第1268集) (法華經•見寶塔品第十一)

⊙「喜見多寶佛,全身塔中坐;塵劫一如體,古今一諦理。眾望見寶塔,多寶佛全身;釋迦佛入塔,多寶分半座。」
⊙佛力欲開塔須集分身,付囑召下方弟子涌出,應開近顯遠此是大事,豈非佛神力之所加被。
⊙樂說雖聞其言,未見容貌行儀,故請願見佛身,欲令群機決疑生信。
⊙「全身在於塔中,讚言善哉善哉。大樂說!今多寶如來塔,聞說法華經故從地涌出,讚言善哉善哉。」《法華經見寶塔品第十一》
⊙「是時、大樂說菩薩以如來神力故,白佛言:世尊!我等願欲見此佛身!」《法華經見寶塔品第十一》
⊙「佛告大樂說菩薩摩訶薩:是多寶佛有深重願,若我寶塔為聽法華經故出於諸佛前時。」《法華經見寶塔品第十一》
⊙佛告大樂說菩薩摩訶薩,是多寶佛有深重願:佛告樂說,彼佛宿有深重之願。
⊙若我寶塔為聽法華經故出於諸佛前時:多寶願重,及大樂說重請佛塔涌現,乃多寶佛願。
⊙「其有欲以我身示四眾者,彼佛分身諸佛在於十方世界說法,盡還集一處,然後我身乃出現耳。」《法華經見寶塔品第十一》
⊙「彼佛分身諸佛在於十方世界說法」;彼示現在,說經之佛,分身在於十方世界,廣說諸法度眾生者。
⊙盡還集一處:及願集分身出現者,直待分身一時集已,好自一身分千百億。今此所集,攝多歸一,故云盡還。
⊙多寶如來所謂我身,即圓明淨妙常遍真實之如來全體法身,為十方三世諸佛之所共。
⊙「若我」至「現耳」,乃多寶願辭。願集分身乃出現,有三義:一、表圓會圓證,以多寶全身在塔,必全身方見全身,是攝用歸體,古今一相,所以寶塔一開,則多寶釋迦同坐一座。
⊙二、欲示無生滅之法身,必會有去來之應身,從法起應,攝應歸法,一為無量,無量為一。使忘生滅之見,去來之相,一多無礙,方得見法身之本體。
⊙三、欲集十方法身,必變娑婆穢土,遣去染淨之心,限礙之識,自他之情,方得見實相之真境。

【證嚴上人開示】
「喜見多寶佛,全身塔中坐;塵劫一如體,古今一諦理。眾望見寶塔,多寶佛全身;釋迦佛入塔,多寶分半座。」

喜見多寶佛
全身塔中坐
塵劫一如體
古今一諦理
眾望見寶塔
多寶佛全身
釋迦佛入塔
多寶分半座

這個場面,應該是很親切、很歡喜,已經大樂說菩薩代替現場大眾,請問佛,多寶佛塔出現因緣,同時也要求能夠見到多寶佛身。這是在那個會場上,大樂說菩薩,聽大家歡喜踴躍的心聲,體會人人共同的心願,能體會塔現前,那就是佛德之高。六度萬行,菩薩所行的因,佛所成的果已經完成現前,道理大家都已經清楚了。但是又期待,期待佛陀能更詳細,將這德高望重,寶塔中的內容,能再深一步,來呈現,讓大家更清楚了解。所以「喜見多寶佛,全身塔中坐」,想像中,多寶佛在塔中,應該是坐,坐著。大家內心的期待,想要能真正去體會,已見,就是看,能夠體會。

所以說「塵劫一如體,古今一諦理」。塵點劫以來,若要用理來說,這個寶塔中所藏著,多寶佛的全身,應該也就是,〈化城喻品〉的塵點劫以前,就開始了,大通智勝佛開講《法華經》,十六王子就聽聞《法華經》,又是受持、讀誦、理解,然後對全部的《法華經》入心,大通智勝佛入靜室,就是十六王子與有緣的眾生,各各帶開來,與他有緣,就跟著某一位王子,就去聽、去接受,接受《法華經》的教育。

應該大家還記得,塵點劫前,已結緣的眾生,就是一路一直帶過來,所以叫做「塵劫一如體」。無不都是要讓大家了解,人人本具佛性,人人心中具有佛的全身在;因為人人心中,都有很具足的道理在,只是我們無明覆蓋了,人人有個靈山塔,就是覆蓋,這無明將我們遮蓋掉了。也有導師在帶我們,有的人覺得累了,導師就趕快說:「看看,遠遠的,寶城在近了。」還很遙遠,矇矓中有看到寶城、寶塔,在遠遠的地方,好像顯現在面前,自然大家就再用功,向前前進,提起精神來,向前前進。

所以在〈法師品〉,就又告訴我們,持經者功德,諸佛以衣覆之。這也是這樣一段一段,要來顯出了這圓教的道理,讓大家能更清楚。一定要記得,我們的真如本性,就是無始以來就是這樣具足,所以大家要很用心去體會,「塵劫一如體」,一如就是真如聖體全都在。真如本性,我們的道理都是在我們的內心。「古今一諦理」,從億劫之前,塵點劫前的大通智勝佛,所講的《法華經》,十六王子再敘說的,一直傳下來到現在,釋迦牟尼佛所講的《法華經》,都是一如體、一諦理,都一模一樣。塵點劫的時間,很古遠的時代一直到現在,都是一樣。

所以「眾望見寶塔,多寶佛全身」。大眾唯一的願望就是能見到寶塔。寶塔到底在哪裡?在我們的內心,但是我們人,眾生就是要向外追求。其實,多寶佛在哪裡?多寶佛的全身就是在寶塔中,寶塔在哪裡?寶塔就是在我們心中。大家若能清楚、能了解,釋迦佛也能入塔去,多寶佛很自然就分出了半座,這樣與釋迦佛同坐一處。這是再接下去的經文,我們可以看得到。用心來體會,道理離我們不遠,我們若能反觀自性,其實,寶塔是日夜相隨,只要我們用心。

所以,大樂說菩薩就是以佛,要仗佛的力量,才有辦法真正達大家的心願,要開啟寶塔,也要從各處分身佛要集中,這也就是〈見寶塔品〉,一個很大的議題。

佛力欲開塔
須集分身
付囑召
下方弟子涌出
應開近顯遠
此是大事
豈非佛神力
之所加被

分身佛要如何來?大家就要去用心體會,分身佛如何來會集。所以,會集之後,因為佛還要又向分身佛,向所有的弟子,還要再付囑,要再交代,所以這寶塔的現前,已經是現在虛空中。佛在虛空中,還是要向下方弟子再付囑、再交代,這要現,呈現出了,這部經的道理,是將來人間不可缺少,淨化人心、教育眾生的良方。所以,「應開近顯遠」,近就是現前的寶塔,現出了遙遠以前的道理,這就是一大事。古佛、現在佛,法同一體,佛佛道同,這必定要古佛來見證,現在的佛來展示,展示他對未來的期待。這就是這部經的妙,妙在如何來循循善誘,讓大家從現在去探討過去,去了解過去的道理,再來會合於現在。我們要很清楚,才有辦法來延續於未來。

這「豈非佛神力之所加被」,這必定要佛的神力,才有辦法讓這個法,展現得很清楚。持經的人就是諸佛所加被,以衣覆之,這種疼惜有加,這樣覆護著。這是大樂說菩薩,他了解大家的心意,代替大家來請法,讓釋迦佛能現這個形象,來譬喻法的展現,這就是請法的重要。讓佛再繼續呈現出了妙法,很豐富的道理。

樂說雖聞其言
未見容貌行儀
故請願見佛身
欲令群機決疑生信

大樂說菩薩雖然已經聽到音聲,但是還未見到佛,多寶佛的容貌形儀,還沒看到,只是聽到,還未看到,所以「請願見佛身」,這是代替大家的請願。光是聽聲音,裡面到底是不是真有佛在?只是聽聲,所以就是想要眼見為證,還是希望能見到塔內,發出音聲的多寶佛。這是大樂說菩薩代替大家心願,這樣來敬恭請佛開示,要如何開啟這個塔的門,示現了塔中的全身多寶佛。「欲令群機決疑」。希望這麼多人,心中歎稀有。這些人,將這稀有的事情呈現出來,這就是讓大家心中的疑問,能這樣解疑,生出信心。

所以前面的(經)文,那就是多寶佛全身在塔中,大家只有聽到聲音,還沒有看到佛的形影。所以,「全身在於塔中,讚言善哉善哉。大樂說!」

全身在於塔中
讚言 善哉 善哉
大樂說
今多寶如來塔
聞說法華經故
從地涌出
讚言 善哉 善哉
《法華經見寶塔品第十一》

釋迦牟尼佛開始就叫大樂說,「今多寶如來塔,聞說法華經故從地涌出,讚言善哉善哉。」因為大樂說來請示:「只有聽到……」,現在釋迦佛就開始回答了。「大樂說,現在這位多寶佛在寶塔中,與塔同來,就是為了聽到在娑婆世界,講說《法華經》,所以他的寶塔湧現在前,在寶塔中出音聲,讚歎善哉善哉」,很歡喜,能聽到這樣的法,寶塔中的多寶佛也歡喜。

所以「是時,大樂說菩薩以如來神力。」

是時
大樂說菩薩
以如來神力故
白佛言
世尊
我等願欲見此佛身
《法華經見寶塔品第十一》

就想到現在釋迦牟尼佛,他的威力,所以開始再「白佛言:世尊!我等願欲見此佛身!」裡面既然有多寶佛的全身,我們大家就是有這樣的心願,我們的心願就是要見多寶佛他的全身,這就是請願。

接下來的經文就這麼說:「佛告,大樂說菩薩摩訶薩。」

佛告大樂說
菩薩摩訶薩
是多寶佛有深重願
若我寶塔
為聽法華經故
出於諸佛前時
《法華經見寶塔品第十一》

這大樂說是大菩薩,所以釋迦牟尼佛,再叫大樂說菩薩摩訶薩,就是說,大菩薩啊!大樂說,「是多寶佛有深重願,若我寶塔,為聽法華經故,出於諸佛前時」。佛陀向大樂說菩薩就開始說,多寶佛他有深重願,他的深重願就是這樣,若我的多寶塔為了聽《法華經》,自然會出現在諸佛前。在那個講經的道場。

佛告大樂說
菩薩摩訶薩
是多寶佛
有深重願:
佛告樂說
彼佛宿有深重之願

這就是多寶佛以宿世,宿世就是很長久長久以前,就已經立這個願了。宿世,那就是在長遠劫,東方寶淨世界,那個時代,古遠,很長,那個宿世開始深願。

若我寶塔
為聽法華經故
出於諸佛前時:
多寶願重
及大樂說重請
佛塔涌現
乃多寶佛願

「若我寶塔,為聽法華經故,出於諸佛前時。」多寶佛的重願,大樂說還要再追根究柢,所以大樂說再重請,佛塔湧現。所以,佛陀開始就要說它湧現出來,多寶佛的心願。他的心願還有,還有…。

下面的經文就這樣說:「其有欲以我身示四眾者,彼佛分身諸佛在於十方世界說法,盡還集一處,然後我身乃出現耳。」

其有欲以我身
示四眾者
彼佛分身諸佛
在於十方世界說法
盡還集一處
然後我身乃出現耳
《法華經見寶塔品第十一》

這就是多寶佛的願,現在大樂說既然請願,要見到多寶佛的全身,多寶佛不只是佛塔現前,但是,「大家若是要看到我的全身」,要示現給四眾看,他的條件就是要彼佛,就是在講《法華經》,那尊佛的分身佛,在十方世界這些佛,盡還集一處,這是多寶佛的心願。

彼佛分身諸佛
在於十方世界說法:
彼示現在
說經之佛
分身在於十方世界
廣說諸法度眾生者

那尊佛,就比如釋迦牟尼佛,他的分身在十方世界,廣說《法華經》的地方,那些分身佛,也應該要來集會,這就是他的心願。所以要「盡還集一處」。

盡還集一處:
及願集分身出現者
直待分身一時集已
好自一身分千百億
今此所集
攝多歸一
故云盡還

「盡還集一處」,這些分身佛全都要回來,集於一處,及願集分身佛。這就是多寶佛的條件,要見我的身,那就是講《法華經》的這尊佛,他,十方分身佛也都要出現,還集一處。這是多寶佛的心願,要看到這麼多分身佛,能夠都會集在一起。「直待分身一時集已」。就是一直要等待,要見釋迦佛分布在十方世界,說法的分身,要會集回來。這樣「好自一身分千百億」。這就是我們常常說,「千百億化身」,是啊,千百億化身,只要有那個精神理念,共同的精神理念,這樣應該也就是化身。這就是多寶佛的心願,這些化身佛要共集。

「然後我身乃出現耳」。這些佛,分身佛都集回來,我的身形才能現前讓大家看。互相的心願,大家的心願,要見塔中的佛,全身佛,這塔中的全身佛,就要看釋迦佛的分身佛,這樣會集來。「今此所集,攝多歸一」,所以說「盡還集一處」。

其實,道理就是在這裡,大家記得嗎?星期日,兩天前,我們海內外,我們的道場多少人?大共修啊!我們全省靜思堂,都集中著各地的菩薩,慈濟人,人間菩薩平時用同樣的精神,在各地在行菩薩道。同樣的,在海外的慈濟人也是,在各地行菩薩道。

但是若是大共修時,他們任何一個國家,他們都會這樣會集,會集到他們的道場去,大家來共修。現在的科技能現神通,他們在非洲,他們在大陸,他們在澳洲,他們在美國,七八個國家,幾十個道場在海外,他們共修的道場,他們就這樣會集在那個地方,能共同聽到臺灣任何一個道場,有雙向的視訊,他們就能聽,聽各地菩薩分享,說他們的經驗。到了最後,換我來說話。沒離開精舍,我在這個地方,同樣,透過了視訊這個科技,大家全都聽到了,共同聽得到。我話講完之後,下來,走在走廊裡,就聽到來向我回報:「南非很歡喜。」「南非有聽到嗎?」「有啊!師父在讚歎非洲,非洲那些人很歡喜,已經回響傳回來了,大家很踴躍,都有聽到師父在讚歎,非洲的菩薩,這麼的殷勤,那麼的認真,那麼的精進,他們聽得很歡喜。」

看,這是現在科技的力量,證明在這裡說話,他們在那裡聽到。平時呢?平時各人在各地方,依教奉行,聽的法,他們用在他們各地,不斷互相勉勵,彼此相傳,互相精進,也走入人群,他們去行菩薩道,結好緣。在人間中,煩惱的眾生,他們去做安撫;苦難眾生,他們去付出。這都是從同一個法,無數的人用這個法,同一念心,「佛心為己心,師志為己志」,同這個心念、志願,行在菩薩道中。要共修時,他們時間到了,他們就集合,在各人各人的道場,他們就大集合來共修,來聽同一個法。這不就是釋迦佛那個時代,要如何來集分身呢?

這是多寶佛,有講《法華經》的地方,就是說有這樣的道理的,教育存在,那就是寶塔現前。釋迦佛要教育我們人人,真如本性,人人心中有一座靈山塔,人人心中都有從古遠劫以來的,古佛多寶佛在,我們人人都有現在的釋迦佛,娑婆教主釋迦牟尼佛,在現在要來開啟我們的心門,就像要開塔一樣,要開塔顯道理。大家要先能夠看到自己心中,要知道自己心中有真如本性,是不是我們的真如本性,也已經呈現出來了?真如本性呈現出來,那在這個現場,就已經有很多佛,接受到釋迦牟尼佛的教育,那個精神已經傳達於,人人的真如本性裡。不知道有沒有,這是要看接受佛法的人。所以,多寶佛他就是這樣的心願:我的寶塔要現前,就要先將佛的分身佛,講《法華經》那個地方的,分身佛要集中,就是說聽經說法,大家這念心,到底法有入心沒有?若有,這個真如本性應該人人都是自我開啟。所以這樣「還集一處」,自然多寶佛身,「我身乃出現耳」。這個「我」就是多寶佛,多寶佛也就是「我」,就是我們大家,自性佛自然出現。

多寶如來所謂我身
即圓明淨妙
常遍真實之
如來全體法身
為十方三世
諸佛之所共

所以「多寶如來所謂我身,即圓明淨妙,常遍真實之,如來全體法身」,這就是所說的「我身」。這「如來全體法身」,實在是我們人人本具。所以,「為十方三世諸佛之所共」。多寶佛他的「淨妙常遍真實之,如來全體法身」,其實也是十方三世諸佛所共同的,所以佛佛道同。

「若我」至
「現耳」
乃多寶願辭
願集分身乃出現
有三義

所以,「若我」至「現耳」,就是「多寶願」,「多寶願」的意思,這就是現在多寶佛,他若要現身,古佛在現在現身,這是他的表達。那就是「願集分身乃出現」,有三種意思。

一、 表圓會圓證
以多寶全身在塔
必全身方見全身
是攝用歸體
古今一相
所以寶塔一開
則多寶釋迦
同坐一座

「願集分身乃出現」,第一是要表達出圓教的法會,「圓會圓證」。這個圓教的法會,在這個地方來完成證明,這就是第一種意義。所以多寶佛的全身在塔中,這就是全身要能完全顯現,現身出來,那就是在這個圓教的大會,來做證明,必定他的全身,會現出這個全身,見全身,這就是表示要「攝用歸體」。

平時在應用的,就像剛剛說,人間菩薩他用心、用力,在每一個地方去付出,身體力行。這個身體力行,回歸回來就是真如本性,這種歸於體,化用歸於體。你出力,出力,這麼重的東西拿起來,歸於整齊。這看到了,但這就是要用那個力,就是用,你願意付出,這就是用,付出歸於這個體。有體,才有力,就是有這個真如的本性,才能顯出了這分教育傳法,而且身體力行,落實在人群中。這「古今一相」,自古以來到現在都是一樣,體相是一。所以,「所以寶塔一開,則多寶、釋迦同坐一座」。若這樣寶塔一開,就能看到釋迦佛與多寶佛,多寶佛讓出位來釋迦佛同座。這就是一。

二,就是「欲示無生滅之法身」。

二、
欲示無生滅之法身
必會有去來之應身
從法起應
攝應歸法
一為無量
無量為一
使忘生滅之見
去來之相
一多無礙
方得見法身之本體

沒有什麼樣生滅的法身,其實「必會有去來應身」,有去、有來,過去的佛示滅,其實還是要應世應機再來人間。不是常常說過了,諸佛的心願就是不離眾生。所以應身,去來應身。「從法起應」,從這個法,真理,發心開始感應眾生的苦難,不捨眾生,所以他就要來來回回。所以「攝應歸法」,就是應眾生無明覆蓋,就要來來回回不斷來示教,來現身,教示眾生,這樣「攝應歸法」,將這個應身來施以教法,回歸到真如本性。人人本具,只是要教你回歸到你,「原來你也能成佛」,這條路就是要去行菩薩道,這就是「攝應歸法」的,唯一的一個方法。所以「一為無量,無量為一」。這精神理念,法,虛空法界同一道理,自古至今道理是一。所以「使忘生滅之見」,大家要去除了生滅之見。生,那就是,如何生生死死,不必怕,只要我們無明、惑完全去除,應機來人生教育眾生,來應機投教,只要我們不受業力牽來的,我們是為度眾生。

只要我們這個生滅,這分段生死、變易生死斷除了,就沒有什麼樣的生死,我們再掛礙,所以「去來之相」,就是「一多無礙」。不論是一生、多生,來來回回都無礙我們的本性。這個真如本性,哪怕我們現在是凡夫,真如也不受障礙,受障礙的就是無明煩惱,真如是如如不動,去來一如,沒有生滅,真如沒有生滅相,人人永遠都存在,只是我們無法去受用。諸佛菩薩受用真如法,不受污染,凡夫真如被無明埋覆著,無法應用。所以我們就是這樣,要用心去突破無明煩惱,所以不需要掛礙。「一多無礙,方得見法身之本體」。我們若能這樣,才真正能看到我們的法身本體,我們的真如本性。其實,你若是斷分段生死、變易生死,必定要將煩惱無明去除,解脫了,這樣就沒有煩惱無明,這樣我們的真如本性就現前。

三、
欲集十方法身
必變娑婆穢土
遣去染淨之心
限礙之識
自他之情
方得見實相之真境

第三種意義,就是「集十方分身,必變娑婆穢土,遣去污淨之心」,要如何將這分身佛會集來呢?必定要將娑婆這個穢土去除,就是我們的心,污染的心要去除,要遣去,遣去,都完全掃除,這個「染淨之心」要去除了。所以「限礙之識」,會障礙我們,只到第八識,這個識都將它去除。我們才能通徹第九識。這個八識是業識,還隔礙著,「自他之情」,這些若都去除之後,「方得見實相之真境」,自然這個「實相真境」,那就是第九識現前。這就是「願集分身乃出現」,有這三種意義,我們就能見到多寶佛。

後面還有一大的道理存在,所以我們聽經要一直將它連串下來,不是聽了就過去了,「不要執著,聽了就將它放下,過去了。」對不對呢?是不是這樣呢?聽了,法要留在心裡,叫做「無漏」,法要留在心裡,煩惱無明要將它蠲除,這必須要,我們要時時多用心。


月亮 在 周二 1月 23, 2018 2:18 pm 作了第 2 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 : 18962
年齡 : 64
來自 : 台中
威望 : 1630
注冊日期 : 2009-01-11

發表主題: 回復: 20180123《靜思妙蓮華》樂說請願 遇見古佛 (第1268集) (法華經•見寶塔品第十一)   周二 1月 23, 2018 8:40 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 : 18962
年齡 : 64
來自 : 台中
威望 : 1630
注冊日期 : 2009-01-11

發表主題: 回復: 20180123《靜思妙蓮華》樂說請願 遇見古佛 (第1268集) (法華經•見寶塔品第十一)   周一 7月 09, 2018 8:58 pm

Explanations by Master Cheng-Yan
Subject: Great Joyful Eloquence’s Request for Dharma (樂說請願 遇見古佛)
Date: January.23.2018

“They rejoiced in seeing Many Treasures Buddha with His entire body sitting inside the stupa. Throughout dust-inked kalpas, the essence is unchanging. From ancient times to the present, there is only one true principle. The assembly wished to see, within the stupa of treasures, the entire body of Many Treasures Buddha. When Sakyamuni Buddha entered the stupa, Many Treasures shared His seat with Him.”

This scene must have been very warm, very joyous. Now, on behalf of the present assembly, Great Joyful Eloquence Bodhisattva asked the Buddha about the causes and conditions for Many Treasures Buddha’s stupa to appear. At the same time, he also requested to see Many Treasures Buddha’s body. At that Dharma-assembly, Great Joyful Eloquence Bodhisattva heard the joyful and jubilant words of everyone’s hearts. He perceived everyone’s common wish. He realized that the stupa’s appearance [represented] the height of the Buddha’s virtues. [The Buddha] had actualized the Six Paramitas in all actions, which are the causes cultivated by all Bodhisattvas, and the fruits the Buddha had attained had now manifested before them in their entirety. Everyone was also already clear on this principle. However, they also hoped that the Buddha could, in greater detail, [introduce] the virtuous and noble one inside the stupa of treasures to everyone on an even deeper level, so they could understand more clearly. So, “They rejoiced in seeing Many Treasures Buddha with His entire body sitting inside the stupa.” In their imagination, Many Treasures Buddha in His stupa should be sitting down. Everyone hoped to be able to truly see this for themselves. They [wished] to see this, to experience this for themselves. So it says, “Throughout dust-inked kalpas, the essence is unchanging. From ancient times to the present, there is only one true principle.” This began dust-inked kalpas ago. Speaking in terms of principles, the entire body of Many Treasures Buddha contained inside this stupa of treasures should have its origin dust-inked kalpas ago [as told in] the Chapter on the Parable of the Conjured City. When Great Unhindered Wisdom Superior Buddha began to teach the Lotus Sutra, the 16 princes listened to Him teach. They accepted and upheld, read, recited and understood it and thus took the entire Lotus Sutra to heart. After Great Unhindered Wisdom Superior Buddha entered His meditation room, each of the 16 princes took those with whom he had affinities aside. Those who had the affinities followed that particular prince to listen to and receive the teachings of the Lotus Sutra. Everyone should still remember that, since dust-inked kalpas ago, they have continued to guide the sentient beings with whom they had formed affinities. So it says, “Throughout dust-inked kalpas, the essence is unchanging.” This was all to help everyone understand that everyone intrinsically has Buddha-nature, that all intrinsically have the Buddha’s entire body in their hearts. In everyone’s heart, there are very abundant principles. It is just that we are covered by ignorance. Everyone has a stupa on Vulture Peak, but it has been covered; it is ignorance that covers us. There are also guiding teachers who lead us. When someone feels tired, the guiding teacher will quickly say, “Look! In the distance, the city of treasures is near.” It is still very far, but there in the haze, they see a city of treasures, a stupa of treasures. It is in the distance, but it seems to appear right in front of them. Then, everyone naturally puts in renewed effort to keep advancing forward. They raise their spirit and keep forging onward.

So, the Chapter on Dharma Teachers also tells us that those with the merits of upholding the sutra will be covered by the robes of all Buddhas. In this way, step by step, [the Buddha] wished to reveal the principles of these perfect teachings so everyone could understand them more clearly. We must remember this. Since Beginningless Time, our nature of True Suchness has been complete. So, we must all truly comprehend that “Throughout dust-inked kalpas, the essence is unchanging.” “Unchanging” means that the noble body of True Suchness is always present. With our nature of True Suchness, the principles are all in our minds.“ From ancient times to the present, there is only one true principle.” Since billions of kalpas ago, the Lotus Sutra that Great Unhindered Wisdom Superior Buddha taught dust-inked kalpas ago, which the 16 princes then renarrated, has been transmitted, all the way to the present. The Lotus Sutra that Sakyamuni Buddha taught has an unchanging essence, one true principle. It is always exactly the same. For dust-inked kalpas, from ancient times until now, this always remained the same. So, “The assembly wished to see, within the stupa of treasures, the entire body of Many Treasures Buddha.” The assembly’s only wish was to be able to see the stupa of treasures. Where is this stupa of treasures? It is within us, but as sentient beings, we seek it externally. In fact, where is Many Treasures Buddha? The entire body of Many Treasures Buddha is in the stupa of treasures. And where is this stupa? The stupa of treasures is in our hearts. If everyone could be clear on this, then Sakyamuni Buddha could also enter the stupa. Many Treasures Buddha would then naturally yield half His seat, and sit there together with Sakyamuni Buddha.

In the following sutra passages, we will be able to see this. We should mindfully comprehend that the principles are not found far away. If we can contemplate our own nature, [we will find that], in fact, the stupa of treasures is with us day and night. All it takes is for us to be mindful. So, Great Joyful Eloquence Bodhisattva had to rely on the Buddha’s power to be able to truly fulfill everyone’s wish. To open the stupa of treasures, the Buddha’s many manifestations in Their different places also had to gather together. This is another very important topic in the Chapter on Seeing the Stupa of Treasures.

To use His power to open the stupa, the Buddha needed to gather His many manifestations and entrust [the Dharma]. When His disciples emerged from below, He accordingly opened the near to reveal the far. This was a great matter. Is this not the blessing of the Buddha’s spiritual powers?

How were the Buddha’s manifestations to come? We all need to put out heart into understanding how they gathered together. After gathering together, the Buddha still had to entrust [this Dharma] to His manifestations and to all His disciples. This stupa of treasures had already emerged and was floating in the air. The Buddha was in mid-air, but He still needed to entrust and pass down [this Dharma] to His disciples below. He needed to reveal the principles of this sutra; the world in the future could not do without them. They are the wondrous medicine that can bring purity to people’s hearts and teach sentient beings. “He accordingly opened the near to reveal the far.” “Near” refers to the stupa that manifested to reveal principles from the distant past. This was a great matter. The ancient Buddha and the present Buddha shared one and the same Dharma; all Buddhas share the same path. The ancient Buddha must affirm this, and the present Buddha must reveal it. He must reveal His expectations for the future. This is the wonder of this sutra. The wonder lies in how it gradually guides us to let everyone probe the past from the present, to understand the past principles and then unite them with the present.

Only when we are very clear on this can we continue on into the future. “Is this not the blessing of the Buddha’s spiritual powers?” We definitely need the Buda’s spiritual powers in order for this Dharma to be clearly revealed. The people who uphold the sutra are protected by all Buddhas, covered by Their robes. This is how They care for and protect them. Great Joyful Eloquence Bodhisattva was the one who understood everyone’s mind and represented everyone in requesting the Dharma. He thus let Sakyamuni Buddha reveal the Dharma through the analogy of this appearance. This is why requesting the Dharma is so important. He enabled the Buddha to continue to reveal the truly abundant principles of the wondrous Dharma.

Though Great Joyful Eloquence heard His words, he did not see Him in person, so he requested to see that Buddha’s body to help people of all kinds of capabilities resolve their doubts and give rise to faith.

Although Great Joyful Eloquence Bodhisattva had already hard [Many Treasure Buddha’s] voice, he had not yet seen that Buddha. He had not yet seen Many Treasures Buddha in person. He had heard Him but not yet seen Him, so “He requested to see that Buddha’s body.” He made this petition on everyone’s behalf. They had only heard a voice, so was there really Buddha inside [the stupa]? They had only heard a voice, so they wished to see Him as proof. They still hoped they could see, inside the stupa, Many Treasure Buddha, whose voice they heard. It was Great Joyful Eloquence Bodhisattva who expressed everyone’s wish by reverently requesting the Buddha’s teaching. How were they to open the stupa’s door to reveal Many Treasures Buddha’s entire body inside the stupa? “To help people of all kinds of capabilities resolve their doubts…” He hoped to help the many people who found it unbelievable get an explanation of these rare appearances. This was to help everyone resolve the questions in their hearts, so they could give rise to faith. So, in the previous sutra passage it speaks of how the entire body of Many Treasures Buddha was inside the stupa. But everyone had only heard His voice and had not yet seen the Buddha’s body.

So, “With His entire body in the stupa, He said in praise, ‘Excellent! Excellent!’” Great Joyful Eloquence!” Sakyamuni Buddha called Great Joyful Eloquence Bodhisattva’s [name]. “Now that Many Treasures Tathagata in His stupa hears that I am teaching the Lotus Sutra, He has emerged from the ground and said in praise, ‘Excellent! Excellent!’”

Great Joyful Eloquence asked for teachings. He had only heard [a voice], so now Sakyamuni Buddha began to answer him. “Great Joyful Eloquence, now Many Treasures Buddha has come together with His stupa of treasures for the sake of listening to me teach the Lotus Sutra in the Saha World. So, His stupa of treasures emerged and He spoke from within the stupa, saying in praise, ‘Excellent! Excellent!’” They were very joyful to be able to listen to this kind of Dharma, and inside the stupa of treasures, Many Treasures Buddha was also very happy.

So, “At that time, Great Joyful Eloquence Bodhisattva relying on the Tathagata’s spiritual powers…” He thought of Sakyamuni Buddha’s might and power, so he began to “speak to the Buddha. ‘World-Honored One’, we wish to see this Buddha’s body.’” [He said], “Since Many Treasures Buddha’s entire body resides inside, we all have this kind of wish. Our wish is to see Many Treasures Buddha’s entire body. This was a request.

The next sutra passage says, “The Buddha told Great Joyful Eloquence Bodhisattva-Mahasattva, Great Joyful Eloquence is a great Bodhisattva, so Sakyamuni Buddha again called on. Great Joyful Eloquence Bodhisattva-Mahasattva. [Mahasattva] means he is a great Bodhisattva. “Great Joyful Eloquence, Many Treasures Buddha had a strong and profound vow. When my stupa of treasures, in order for me to listen to the Lotus Sutra, emerges before those Buddha…’” The Buddha began telling Great Joyful Eloquence Bodhisattva that Many Treasures Buddha had a profound vow. His strong and profound vow was that My stupa of treasures, in order for me to listen to the Lotus Sutra,” will naturally emerge before all Buddhas, at the Dharma-assemblies where. They teach this sutra.

The Buddha told Great Joyful Eloquence Bodhisattva-Mahasattva, Many Treasure Buddha had a strong and profound vow: The Buddha told Great Joyful Eloquence that in the past, that Buddha had a strong and profound vow.

In Many Treasures Buddha’s previous life, a very, very long time ago, He had already formed this vow. “Previous life” refers to far-off kalpas ago, in the eastern land of Treasure Purity. At that time, such a long time ago, in that previous life, He formed this profound vow.

When my stupa of treasures, in order for me to listen to the Lotus Sutra, emerges before those Buddhas: Many Treasures Buddha’s vow was strong Great Joyful Eloquence asked again about the emergence of that Buddha and His stupa and about Many Treasures Buddha’s vow.

“When my stupa of treasures, in order for me to listen the Lotus Sutra, emerges before those Buddhas….” As for Many Treasures Buddha’s strong vow, Great Joyful Eloquence wished to understand it more deeply. Thus, Great Joyful Eloquence asked again about the emergence of that Buddha and His stupa. Now, the Buddha was about to begin explaining its emergence and Many Treasures Buddha’s vow. He still retains this vow. The following sutra passage says, “If there are those who wish for my body to manifest before the fourfold assembly, that Buddha’s manifestations who teach the Dharma in the worlds of the ten directions must all return to gather in one place. Then, my body will appear.”

This was Many Treasures Buddha’s vow. Now Great Joyful Eloquence asked, wishing to see Many Treasures Buddha’s entire body. Many Treasures’ [vow] was not only for His stupa to manifest. Also, “If everyone wants to see my entire body revealed to the Fourfold Assembly, then His condition was for the Buddha who is teaching the Lotus Sutra to gather His manifestations spread throughout the ten directions in a single place.

This was Many Treasures Buddha’s vow who teach the Dharma in the worlds of the ten directions: The manifestations of that Buddha who is teaching the sutra in the world which are currently in the worlds of the ten directions, widely expounding all kinds of Dharma to deliver sentient beings.

“That Buddha” is, for example, Sakyamuni Buddha. His manifestations were in the worlds of the ten directions, where they widely expounded the Lotus Sutra. These manifestations needed to gather together; this was His wish. So, they must “all return to gather in one place.”

[They] must all return to gather in one place; [Many Treasures Buddha] wanted [the Buddha’s] manifestations to gather. He waited for these manifestations to gather together all at once. These trillions of manifestations emanated from one body. Now they were to gather here, the many returning to the one. Thus, it says “[They] must all return.

[They must] all return to gather in one place. These manifestations all had to come back and gather in one place. [Many Treasures Buddha] wanted the manifestations to gather. This was His requirement. “If you wish to see my body, then the manifestations of the Buddha who teaches the Lotus Sutra, His manifestations in the ten directions, must all appear and gather in one place. This was Many Treasures Buddha’s wish, to see so many of the Buddha’s manifestations gather together. “He waited for these manifestations to gather together all at once.” He kept waiting. To see Sakyamuni Buddha’s manifestations who taught the Dharma in the worlds of the ten directions. He wished to see Them gather. So, “These trillions of manifestations emanated from one body. This is what we often [chant], “trillions of transformation-bodies.” Indeed, [He can manifest] trillions of bodies. As long as people this spirit and ideals, they can all be considered [manifestations of the Buddha]. This was Many Treasures Buddha’s wish, for these manifestations of the Buddha to gather together. “Then, my body will appear.” [He said,] “When these manifestations of the Buddha have all returned, I will reveal my bodily form for everyone to see.” It was a mutual wish. Everyone’s wish was to see the Buddha’s entire body in the stupa, while the Buddha in the stupa wished to see Sakyamuni Buddha’s manifestations gather together. “Now they were to gather here, the many returning to the one.” The Buddhas of the ten directions were about to gather in one place, “the many returning to the one.” Thus it says, “[They] must all return to gather in one place.”

In fact, the principles are all here. Do you all remember? On Sunday, two days ago, there were so many people from Taiwan and from abroad in our spiritual practice centers. This was a great spiritual gathering! In Our Jing Si Halls throughout Taiwan, Bodhisattvas from each area gathered together; these are our Tzu Chi volunteers. These Living Bodhisattvas consistently share the same spirit as they walk the Bodhisattva-path in their areas. It is the same with Tzu Chi volunteers abroad. In each location, they walk the Bodhisattva-path. But when there is a great spiritual gathering, no matter which country they are in, they gather together like this. They gather in their spiritual practice centers to practice together. Modern technology enables us to manifest spiritual powers. They are in Africa, China, Australia and the US, In seven to eight [different] countries, in dozens of spiritual training grounds abroad. In their spiritual practice centers, they gathered to practice together. They could all simultaneously listen to the practice centers in Taiwan through an interactive video link. They could listen to the Bodhisattvas from each area sharing their experiences. At the end, when it was my turn to speak, I did not leave the Abode, I was right here. I likewise [spoke] using video link technology, and everyone could hear me at the same time. After I was done speaking, as I left and was walking down the hallway, I heard someone report to me, “The South African [volunteers] are very joyful.” “Did South Africa hear me?” “When Master was praising Africa, the people there were very happy. We already heard back from them. Everyone was filled with joy! They all heard Master praise the African Bodhisattvas for being so eager, so earnest and so diligent. They were very happy to hear this!”

See, this is the power of modern technology. This proves that when we speak here, they can hear it over there. So what about their regular [practice]? Ordinarily, everyone in their respective areas practices according to the teachings. They apply the Dharma they have heard, each in their own area, continually encouraging each other and sharing [the Dharma] with each other. They [encourage] each other to be diligent and go among people. They walk the Bodhisattva-path and form good affinities. In this world, when sentient beings are afflicted, they go to comfort them. When sentient beings are suffering, they go to their aid. This all comes from the same Dharma. Countless people exercise this Dharma with the same heart. “They take the Buddha’s heart as their heart and take their teacher’s mission as their mission.” They have this same heart and mission in walking the Bodhisattva-path. When there is a spiritual gathering, they come together in their own spiritual practice centers. They thus all gather to practice together, to listen to the same teachings. Isn’t this like how Sakyamuni Buddha at that time needed to gather His manifestations? This was Many Treasures Buddha’s [vow]. Wherever the Lotus Sutra is taught, meaning where the teachings of these principles are given, in that place, the stupa of treasures manifests. Sakyamuni Buddha wanted to educate us all. With our nature of True Suchness, in our minds, we each have a stupa on Vulture Peak. In each person’s mind, since distant, far off kalpass ago, we have had the ancient Buddha, Many Treasures Buddha. The person Buddha, Sakyamuni Buddha, the founder of this religion in the Saha World, now wants to open the door to our hearts; this is just like opening that stupa. Opening the stupa is to reveal the true principles. We must all first be able to look at ourselves and know that in our heart, we all have the nature of True Suchness. Has our nature of True Suchness already been revealed? If our nature of True Suchness has been revealed, then among the people present here now, there are already many [future] Buddhas who have received Sakyamuni Buddha’s teachings. That spirit has already been transmitted to the nature of True Suchness in each of us. I do not know if this is the case; this depends on the person who receives the Buddha-Dharma. So, Many Treasures Buddha has this kind of vow. “In order for my stupa of treasures to manifest, the Buddha’s manifestations, the manifestations of [the Buddha] who teaches the Lotus Sutra in that place, must first gather together.” This is to say, when we listen to the Dharma, in our minds, have we really taken the Dharma to heart? If we have, our nature of True Suchness should be able to be awakened by us ourselves. So, like this, “They must all return to gather in one place.” Then naturally, Many Treasures Buddha’s body [will appear]. “My body will appear.”

This “my” refers to Many treasures Buddha. This means that in us all, the Buddha in our own nature naturally appears. So, ‘“My body’ as said by Many treasures Buddha is the perfect, radiant, pure, wondrous, ever-present and true complete Dharmakaya of the Tathagata.” This is the meaning of “my body”. This “complete Dharmakaya of the Tathagata” is actually something we all intrinsically have. So, “It is shared by all Buddhas in the ten directions and the Three Periods.” Many treasures Buddha’s “pure, wondrous, ever-present and true complete Dharmakaya of the Tathagata” is in fact shared by all Buddhas in the ten directions and the Three Periods. Thus, all Buddhas share the same path.

From “When my stupa” to “my body will appear” is the vow made by Many Treasures. He vowed to show Himself only after [the Buddha’s] manifestations had gathered. This has three meanings.

So, from “When my stupa” to “my body will appear” is “the vow made by Many Treasures.” The meaning of this vow is that now, for Many Treasures Buddha to appear, for this ancient Buddha to appear at this time, this was [His condition]. “He vowed to show Himself only after [the Buddha’s] manifestations had gathered” This has three meanings.

1. It completely affirms the perfect assembly. With Many Treasure’s entire body in the stupa, in order for His entire body to be seen, [Sakyamuni Buddha] must bring the applications back to the essence. From ancient times to the present, there is only one appearance. So, once the stupa of treasures opened, Many Treasures and Sakyamuni sat together on the same seat.

“He vowed to show Himself only after [the Buddha’s] manifestations had gathered.” The first [meaning] was to [affirm] the Dharma-assembly of the perfect teachings. “It completely affirms the perfect assembly.” In this place, He completely affirmed this Dharma-assembly of the perfect teachings. This was the first meaning. So, Many Treasures Buddha’s entire body was in the stupa. For His entire body to appear and serve as testimony at this assembly of perfect teachings, in order for Him to show His entire body for us to see, [Sakyamuni Buddha] had to “bring the applications back to the essence.” “[Applications]” are what He regularly used. This is like what we just mentioned, how Living Bodhisattvas put their heart and effort into giving of themselves in every place and putting the teachings into action. When we put the teachings into action, what we return to is our nature of True Suchness. This is returning to the essence of things, bringing the applications back to the essence. When we use our strength to pick up a heavy thing and put it back into place, this is something we can see. But this strength must be used; that is an application. When we are willing to give, that is an application. By giving, we return to the essence. Only with this essence do we have the strength. This means that only through this nature of True Suchness will we be able to manifest these teachings and transmit the Dharma, furthermore putting them into action and actualizing them among people. “From ancient times to the present, there is only one appearance.” From ancient times until now, it has always been the case that the essence and the appearance are one. “So, once the stupa of treasures opened, Many Treasures and Sakyamuni sat together on the same seat.” Once the stupa of treasures opens, we will be able to see Sakyamuni Buddha and Many Treasures Buddha. Many Treasures Buddha yields [half His seat] to sit together with Sakyamuni Buddha. This is the first meaning.

The second is, “In order to reveal the Dharmakaya which is free from arising and ceasing….”

2. In order to reveal the Dharmakaya which is free from arising and ceasing, one definitely needs transformation-bodies that come and go. Nirmanakayas arise from the Dharmakaya, so the manifestations must be gathered to return to the Dharma. The one is also infinity, and infinity is also one. He wanted us to abandon our views of arising and ceasing as well as the appearance of coming and going. The one and many do not hinder each other, thus we can see the essence of the Dharmakaya.

The Dharmakaya does not arise or cease. In fact, “one definitely needs transformation-bodies that come and go.” There is coming and going. Past Buddhas manifested entering Parinirvana, but in fact, They still need to respond to the world and occasion, returning to this world. Don’t we frequently say that all Buddhas’ vow is to never abandon sentient beings? So, their transformation-bodies come and go. Nirmanakayas arise from the Dharmakaya,” From this Dharma, from the true principles, [Buddhas] form aspirations to manifest in response to sentient beings’ suffering. They cannot abandon sentient beings, so They must keep returning to the world. “The manifestations must be gathered to return to the Dharma.” In response to sentient beings who are covered by ignorance, They must come and go to repeatedly demonstrate the teachings. They manifest a body and teach sentient beings. Like this, “The manifestations must be gathered to return to the Dharma.” From the Nirmanakayas, transformation-bodies, that teach [sentient beings], He must return to the nature of True Suchness. It is intrinsic in everyone, [He] just needs to teach us how to return to it. We can actually attain Buddhahood too! For this, we must walk the Bodhisattva-path. This is the only way for “the manifestations to be gathered to return to the Dharma.” So, “The one is also infinity, and infinity is also one.” This is [the Buddha’s] spirit and thinking. The Dharma and the universe share the same principles; from ancient times to the present, all principles [return to] one. So, “He wanted us to abandon our views of arising and ceasing.” Everyone needs to abandon their views of arising and ceasing. As for arising, there I no need to be afraid of birth and death. As long as we can completely eliminate our ignorance and delusions, we can come to the world in response to conditions to teach sentient beings according to capabilities. As long as we are not dragged here by karmic forces, we can come to transform sentient beings. If we can eliminate arising and ceasing, fragmentary samsara and transformational samsara, there will be no birth and death to worry about. So, “[Abandon] the appearance of coming and going; the one and many do not hinder each other." Whether it be in one life or many lives, coming and going will not in any way obstruct our intrinsic nature. This nature of True Suchness, even though we are now unenlightened beings, is not obstructed. What is obstructed is ignorance and afflictions. Our nature of True Suchness is unwavering; it always remains unchanging, without arising or ceasing. True Suchness has no appearance of arising and ceasing; it has always existed in everyone. It is just that we are unable to make use of it. All Buddhas exercise the Dharma of True Suchness; They remain undefiled. Unenlightened beings’ nature of True Suchness has been covered by ignorance, so they are unable to apply it. Therefore, we must in this way mindfully seek to break through ignorance and afflictions. Then, we do not need to be worried. “The one and many do not hinder each other, thus we can see the essence of the Dharmakaya." Only when we are like this will we truly be able to see the intrinsic essence of our Dharmakaya, our nature of True Suchness. Actually, to eliminate fragmentary samsara and transformational samsara, we must eliminate our afflictions and ignorance. When we have liberated ourselves, we will have not more afflictions and ignorance, and our nature of True Suchness will manifest.

3. In order to gather [the Buddha’s] manifestations from the ten directions, this defiled Saha land must be transformed. We must eliminate our discriminating mind, our limiting and obstructing consciousness and our sense of self and other. Only then will we be able to see the true state of ultimate reality.

The third meaning is that “to gather [the Buddha’s] manifestations from the ten directions, this defiled Saha land must be transformed. We must eliminate our discriminating mind.” How can we make these manifestations gather together? We must eliminate the defilements of this Saha land. This refers to our minds. We must eliminate and dispel our defiled thoughts. We must rid ourselves completely of them. This “discriminating mind” must be eliminated. So, “our limiting and obstructing consciousness” will hinder us so that we can only reach the eighth consciousness. This consciousness must be eliminated; only then can we get through to the ninth consciousness. The eighth consciousness is our karmic consciousness. It still obstructs us. [There is also] “our sense of self and others." Only after all of these are eliminated “will we be able to see the true state of ultimate reality." Naturally, this “true state of ultimate reality” is the ninth consciousness manifesting. This is “His vow to show Himself only after [the Buddha’s] manifestations had gathered.” With these three meanings, we will be able to see Many Treasures Buddha. Later, another great principle [will be revealed]. So, in listening to the sutra, we must continually link [the teachings] together. We cannot just listen and forget it. “Do not be attached. After listening, just let it go. It is in the past.” Is this right? Should we be like this? After listening, the Dharma must stay in our minds. This is called being “without Leaks.” The Dharma must remain in our minds, and afflictions and ignorance must be eliminated. This requires us to 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
 
20180123《靜思妙蓮華》樂說請願 遇見古佛 (第1268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: