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 20180124《靜思妙蓮華》 集分身佛 攝應歸法 (第1269集) (法華經•見寶塔品第十一)

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發表主題: 20180124《靜思妙蓮華》 集分身佛 攝應歸法 (第1269集) (法華經•見寶塔品第十一)   周日 1月 21, 2018 9:12 am

20180124《靜思妙蓮華》集分身佛 攝應歸法 (第1269集) (法華經•見寶塔品第十一)

⊙「欲示無生滅之法身,必會有去來之應身,從法起應攝應歸法,諸佛持總願四弘誓。」
⊙三理四相:物理:成、住、壞、空;生理:生、老、病、死;心理:生、住、異、滅。
⊙「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》
⊙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》
⊙「大樂說!我分身諸佛在於十方世界說法者,今應當集。」《法華經見寶塔品第十一》
⊙大樂說!我分身諸佛在於十方世界說法者,今應當集:汝欲見此多寶佛身,我當應集分身諸佛。
⊙應集有二:一、多寶佛塔圓願現十方,釋迦一人分化法界,今集者,顯古今諸佛道同故。二、權小之人,唯知佛化調適堪忍,不知分化無方,今集者,顯佛智深廣故。
⊙「大樂說白佛言:世尊!我等亦願欲見世界尊分身諸佛,禮拜供養。」《法華經見寶塔品第十一》
⊙大樂說白佛言:大樂說菩薩聞釋尊述說,多寶佛重願,已重白佛言。
⊙世尊!我等亦願欲見世界尊分身諸佛,禮拜供養!所以欲見,為修供養。
⊙釋迦佛欲以多寶如來法身顯示於眾,即與欲自顯示其法身無異。是與顯一切佛之法身無異,以一佛即一切佛,一切佛即一佛,故十方世界諸佛,亦稱佛之分身。
⊙至所集諸分身佛之法身既顯現,是即釋迦牟尼之法身顯現,亦即為多寶如來之法身顯現。


【證嚴上人開示】
「欲示無生滅之法身,必會有去來之應身,從法起應攝應歸法,諸佛持總願四弘誓。」

欲示無生滅之法身
必會有去來之應身
從法起應攝應歸法
諸佛持總願四弘誓

要用心哦!要知道生滅法、生滅相,人生無不都是分秒都在生滅中,大地之間,有成、住、壞、空,在地球上任何東西,包括地球,無不都在成、住、壞、空。東西,哪一項,不是有開始的一項呢?在我們周圍的環境中,一草、一花、一木,哪一枝草不是有長草起來的?那個種子開始,哪一棵樹不是從種子,發芽而小樹,成為大樹?因為有了樹木,所以有我們頭頂的天花板、身體坐著的地板,我的面前、你的面前這張桌子,周圍哪一項東西,不是都有「成」,開始,從無而成為有。

地球,幾十億萬年前,也是從無而有,幾十億萬年後的現在,地球已經漸漸進入老化了。人類傷害整個地球,山河大地,包括高山,包括大海,不就一直都在被破壞,一直都是在瀕於,已經就是崩潰掉了,到底還有多久的時間,這個地球能夠健健康康的存在呢?還能發揮地球的功能?

看,人類所安居的地方,就是人心一動,國與國之間互相的爭奪,互相發展武器,心一怒,武器一動,想想看,可怕啊!這就是在人間,眾生業力累積,造成了四相,這種成、住、壞、空。這是人類所安居處,人類一念心累積長久的時間,不斷去破壞它,去毀滅它,這等於是毀滅人類所居處。身體,同樣不離生滅四相,生、老、病、死,有了生,開始就帶業來了。帶業、造業,一輩子一直累積著業纍纍,無明煩惱,結恨連仇,這樣一直結下去,最後,在這心態,不論你有得,有失,就是離不開得失煩惱,離不開愛恨情仇,離不開愛別離苦,離不開怨憎會苦,離不開五蘊熾盛苦。苦,苦或不苦?就是自己造作一切,生老病死、怨憎會、愛別離、五蘊熾盛、求不得等等的八苦,這樣一輩子,終歸就是滅,就是死了。還有心理,我們的心就是生、住、異、滅,一天的時間,隨著短暫的時間,不斷生起了瞋恨、喜樂,都在我們的心在變化。我們生起,生起一念的善心,能保持多久呢?是不是永恆?發一個善願,是不是能堅持立志,四弘誓願、四無量心?是不是能堅持下去呢?

凡夫禁不起人間的考驗,很快地,願、善很快就滅掉了,變異了,變了,心變了,志變了,這樣所以永遠都是凡夫,這就是人生。物質,成、住、壞、空;人身,就是生、老、病、死;人心,生、住、異、滅。就是這四相,無不都是在三理之中,物理、生理、心理,不離開生滅之法。

三理四相
物理:
成、住、壞、空
生理:
生、老、病、死
心理:
生、住、異、滅

但是,我們若能透徹了解,無不都是法身,諸佛覺悟就是覺悟在這裡。佛陀出現人間,將這些眾生無明法,佛陀一一來向我們開示、分解,為我們分別,為我們解釋,希望我們諸惡莫作,讓我們了解惡業,從我們的起心動念中出,一切的罪行業障,從我們的開口動舌、舉步動足,我們的行為中造,這是身,結果招來了,大地眾生共住大地破滅,這就是佛陀來人間的一大事,用種種方法,來為我們「開、示」。眾生是不是有「悟、入」呢?好像很難啊!只要我們能悟入,「必會有去來之應身」。我們若能透徹了解,我們的人生有去有來,無明煩惱,凡夫心帶業而來,凡夫造作無明,帶業而去,這是應我們的依正二報,隨順我們的業這樣牽引我們。我們也有應身,應我們的正報、依報,這個業力牽引我們,由不得自己要生在哪個國度,要依哪一對父母來生,什麼樣的社會,什麼樣的環境,讓我們無法選擇,就這樣生在那個地方。

但是,若是諸佛菩薩,他就是應身來人間,在人間煩惱無明中,應化度眾生,這就是應身。也是一樣,佛也有去來,他是應眾生所需要來人間,教化人間,同樣應世壽,人間的壽命是這樣,佛,諸佛也要應人間一般的世壽,來示滅,那就去了。去,還會再來,所以應如是法而來人間,所以稱為如來,這就是諸佛來來去去的應身。

所以「從法起應攝應歸法」,從這個法,世間法,很多惡濁的法。所以,寶塔開闊二百五十由旬,那就是表示萬里,人,眾生業力的基礎,真的是開闊,我們人生就是這樣。但是諸佛,因為人生這種煩惱無明,多少萬萬種,所以要「從法」,眾生的無明法,佛陀要用清淨,天地宇宙萬法的真理,來應對眾生的無明,所以要「從法起應」,來感應眾生。眾生若在受苦難,就求佛、菩薩要來感應。是啊,諸佛菩薩就是要感應眾生,所以來感應眾生,就是來「攝應歸法」。眾生的無明,佛陀要用覺有情來應度眾生,歸納、回歸這個善法。佛陀,諸佛菩薩就是這樣,「從法起應」,從眾生的業力,諸佛菩薩應慈悲來人間度眾生,無非就是期待人人煩惱無明歸於法,正法,這就是諸佛菩薩來人間的去來。

但是諸佛菩薩去來自在,眾生就是隨煩惱業來牽引我們,眾生總是在無奈中,諸佛是在明朗、清淨,這樣而來而去,所以說,「諸佛持總願」,是四弘誓。「四弘誓願」,是諸佛的總願。每一尊佛,「眾生無邊誓願度,煩惱無盡誓願斷」,修行的過程,就要斷盡一切煩惱無明,才有辦法度眾生。法門很多很多,累生累世應世學法,那就是「法門無量誓願學」,這最終的目標,就是「佛道無上誓願成」。這是每一尊佛共同的願,共同要發心,開始的第一願,就是要起慈悲心,「大慈悲為室」,每一尊佛沒有不從慈悲心起,要度盡一切眾生,就要斷煩惱,要修法門,最終才能成佛,這是我們要知、要覺,我們大家要很了解。我們若能了解,聽法才會清楚,法入心,才能無漏,不會讓它漏掉,我們的心志才能堅定。所以要大家用心,要深心信願行,要深信,我們才有辦法這個願行。

前面的文,好好來看:「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。」

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》

不能忘了這段文,釋迦牟尼佛,就向大樂說這位大菩薩這樣說,多寶佛他有深重願。因為大樂說菩薩已經向佛要求:「我既然聽到塔內的聲音,我們大家很期待,能看到塔內佛的全身。」這是大樂說菩薩所提出的請求,所以佛陀就向大樂說菩薩,這樣解釋,說:「是多寶佛,寶塔中的多寶佛,他有深重願。」多寶佛的深重願,那就是這樣說:「若我寶塔,為聽法華經故,出於諸佛前時。」這是多寶佛的願,他的寶塔既然現在法華會場,若大家想要看他的佛身,「其有欲以我身示四眾者」。

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》

說《法華經》,這尊佛若有要求,要求我的身,能當場四眾都見得到,這樣我也有要求,就是講《法華經》這尊佛,在於十方世界說法的諸分身佛,也應該要「盡還集一處」,就是這些十方分身,全都回歸到道場來時,這樣我的身體才開始要出現,讓四眾大家看得到,我多寶佛的身形,這是多寶佛的心願。也請求釋迦佛,在十方世界的分身佛,都能集合過來,那時候他的身形才願意現身。這是多寶佛的心願。

下面的文再這樣解釋:「大樂說!」就是佛陀這樣說:「大樂說!我分身諸佛在於十方世界說法者,今應當集。」

大樂說
我分身諸佛
在於十方世界
說法者
今應當集
《法華經見寶塔品第十一》

釋迦牟尼佛也表現出來了,多寶佛為了娑婆世界,釋迦佛講說《法華經》,多寶佛就能以寶塔現前,千古的古佛,離娑婆世界遙遠,無量阿僧祇世界那麼遙遠的佛,都能來到這個地方,這樣的要求,現在釋迦佛的分身佛要集中,釋迦佛也是要應人情,所以說:「我分身諸佛,在於十方世界說法者,今應當集。」

大樂說
我分身諸佛
在於十方世界
說法者
今應當集:
汝欲見此多寶佛身
我當應集分身諸佛

這就是你們大家想要見多寶佛身,我也應該來集合所有分身,分身的佛全部要集會。這是釋迦牟尼佛開始,也要顯出他的神力,將十方分身的諸佛,也要集中來了,這是多麼震撼人心的事情呢!既見多寶佛塔,也即將要見到多寶佛身,又是能看到釋迦牟尼佛,分身在十方的佛,也要集合過來,真的是振奮人心啊!

應集有二:
一、 多寶佛塔圓
願現十方
釋迦一人分化法界
今集者
顯古今諸佛道同故
二、 權小之人
唯知佛化調適堪忍
不知分化無方
今集者
顯佛智深廣

「應集」有兩種意思,一是「多寶佛塔圓願現十方,釋迦一人分化法界,今集者,顯古今諸佛道同故」。第二就是權,「權小之人,唯知佛化調適堪忍,不知分化無方,今集,顯佛智深廣故。」

第一,要聽清楚,多寶佛塔是自古,到底多久不知道,真的是遙遠遙遠的時代。因為他的國土也離娑婆世界,無量阿僧祇世界那麼遙遠,這是一個譬喻,很遙遠的古時代。多寶佛塔,圓這個願,表示遙遠,佛的心願是在很遙遠;塵點劫、塵點劫以前,就開始有行菩薩道的心願。已經成佛了,尤其是又那麼長久的時間,以前成佛。成佛的心願,那時候,雖然缺了那個緣,未曾說《法華經》,但是他有這個心願,要來圓這個願,任何世界有佛講說《法華經》,他的寶塔全身就要現在那個世界,那個法會上,這就是表達出了圓願。

就如釋迦牟尼佛四十多年來,緣還未成熟,還未成熟,他就還未講說《法華經》,四十二年後,靈鷲山,佛陀,釋迦牟尼佛,認為不得不說的時候,舍利弗啟機,當機者有文殊、彌勒菩薩,首先來序幕,〈序品〉開始,要讓大家知道,知道遠古以前的佛,二萬日月燈明佛,佛佛同名,就是已經顯示了佛佛道同。這二尊大菩薩,一位是過去已成佛的菩薩,一位是未來佛。二尊佛來對唱,到了佛出定,佛陀不斷讚歎佛智的境界,大家無法了解,這就是要引出這個因緣。

你沒人能了解,那就沒有因緣可問了。好在有舍利弗,舍利弗來當機啟問,這就是緣起,開始佛陀還是要警惕大家,要很慎重,要聽這部經,大家要很慎重,要珍惜、要慎重,所以才會「三止」。但是,舍利弗的智慧,就是「三請」。釋迦佛說:「汝既三請,豈得不說?」《法華經》因緣完成了,開始講出了《法華經》,一路一直下來。

所以說「多寶佛塔圓願」,那就是表示,佛陀過去長久的時間,因緣還未成熟,還未成佛,現在因緣成熟,成佛了。講法四十多年,因緣未成熟,還未講說《法華經》,現在釋迦佛因緣都成熟了,所以「多寶佛塔圓願現十方」。完成了他的願現十方,釋迦佛一個人,竟然是分身化度在法界中,法界中的分身佛。現在,「今集」,一起要集合過來,這就是已經顯出了「古今諸佛道同」。這就是應集,釋迦佛應集,集他的分身集在一處。古佛,多寶佛都已經寶塔現前,是為《法華經》來,釋迦佛也要集,法界中的分身佛也要集會,來見證《法華經》之妙。

第二就是權,「權小之人,唯知佛化調適堪忍,不知分化無方,今集,就是顯佛深智。權小的人,小乘教,只是知道佛陀來人間教化眾生,要眾生人人修行,在這個娑婆世界,就是「調適堪忍」,意思就是調伏堪忍世界的眾生,就是娑婆世界。大家以為釋迦佛,只是來這個堪忍的世界,娑婆世界而已,卻不知道釋迦牟尼佛還有分身,化度在十方無量數的地方,盡虛空,遍法界,有法的地方,就是佛陀所化身。因為佛是三界導師,看看他出生是在迦毘羅衛國,現在的尼泊爾,卻是佛的化身應在天下間,沒有時間的限制。二千多年前的成佛,二千多年後的法身還是存在;二千多年前的迦毘羅衛國,二千多年後,現在在臺灣,這都是法界。不只是在臺灣,普天之下,這個法無處不在,這個化身的佛。這就是要顯出佛智深廣。

〈方便品〉,佛陀一直一直讚歎佛智深又廣,這是在〈方便品〉時,所以大家愈聽愈無法理解。舍利弗的智慧,知道佛陀的心意,所以,一而再,再而三,促使這個因緣,講《法華經》的因緣,這我們在這一段就能了解。

接下來的經文再說,「大樂說白佛言。」現在大樂說菩薩就要來血佛陀說:「世尊!我等亦願欲見世界尊分身諸佛,禮拜供養。」

大樂說白佛言
世尊
我等亦願
欲見世界尊分身諸佛
禮拜供養
《法華經見寶塔品第十一》

大樂說白佛言:
大樂說菩薩
聞釋尊述說
多寶佛重願
已重白佛言

大樂說菩薩聽佛這樣說,趕緊就向佛陀說,說我們大家,不只是想要看多寶佛,多寶佛的重願,是我們大家也是最期待,期待能看到釋迦佛的分身,就是世尊諸佛,我們大家也很期待。不是只有看多寶佛,希望能夠看到釋迦佛的分身,是我們大家最期待的。

世尊
我等亦願
欲見世界尊分身諸佛
禮拜供養:
所以欲見
為修供養

「大樂說白佛言」,現在大樂說菩薩就要來向佛說:「世尊!我等亦願欲見世尊分身諸佛,禮拜供養」。「所以欲見,為修供養」。就是要看到佛身,我們大家願意不斷來供養。這是「釋迦佛欲以,多寶如來法顯示於眾,即與欲自自顯示其法身無異」。這就是已經開始很明顯,釋迦牟尼佛就是引出了多寶佛,多寶如來他的法身顯示,就是要顯示自己的法身,是沒有兩樣,多寶佛的用意,釋迦牟尼佛的用意是一體,同樣的,這是不可思議。

釋迦佛欲以
多寶如來法身
顯示於眾
即與欲自顯示
其法身無異
是與顯一切佛之
法身無異
以一佛即一切佛
一切佛即一佛
故十方世界諸佛
亦稱佛之分身

多寶佛塔能現前在大家面前,釋迦佛,盡虛空法界十方的分身,都要集合過來,這都是很稀有,同樣的道理。所以「是與顯一切佛之法身無異」,佛佛道同啊,每一尊佛的法身都是一樣,道理是共同,是一體,是一樣。「以一佛即一切佛,一切佛即一佛,故十方世界諸佛,亦稱為佛之分身」。

所以十方世界在說法的那些佛,也可以稱為一尊佛,所以道理是一。因為道理是無形,無體相,人的覺悟,覺悟所了解的法,就是與天地宇宙無兩樣,那個道理無兩樣,都是一樣,共為一體,無兩樣。

至所集諸分身佛之
法身既顯現
是即釋迦牟尼之
法身顯現
亦即為多寶如來之
法身顯現

所以「至所集諸分身佛之法身」,集所有所有的分身佛法合起來,法身顯現,就是釋迦牟尼佛法身顯現,集所有所有的佛分身法身顯現,就是釋迦牟尼佛的法身現前。我們若將法身當做都是道理,道理,千千萬萬的道理,都將它會合起來,這無不都是合為一身,「亦即為多寶如來之法身」。是釋迦佛的法身,也是多寶佛,多寶如來的法身。我們若能清楚,天地宇宙萬物之間,萬物無不都是理,今、古,現在與古代都是一樣。多寶佛,就是譬喻古代,很古很古以前的道理;釋迦佛是譬喻現代,現代天地宇宙間一切法,無不都是道理。就是佛,佛叫做覺,所覺悟之後,這些道理都回歸合一,這叫做佛的法身。道理分散在各地,要有人去體會,有人去動作,將這個道理,要如何從無明眾生中,一一把它啟發出來。這就是我們要去體會,這個道理要真實去了解,道理的方法。所以說,我們要用心、用法,用心才有法。

就如我們慈濟人,說「慈誠」好了。慈誠,我們有一位是曾居士,曾清泉居士,是慈誠。他受證之後,他的過去也是凡夫的人生,但是受證之後,他就發願:我既然是已經受證了,我應該也要付出去度眾生,就是能做的事情,我盡量做。慈濟一切的法,四大志業,他都投入,環保也是這樣很用心做。但是他有一位堂弟,這位堂弟從小就是父母疼愛,一直到長大了,寵過頭了,長大了,所做的事情,都是忤逆父母,父母無法教。十五歲就去跟人家入幫派,在幫派裡,就去為非,做很多讓父母很傷心的事情,甚至去吸毒,吸毒,亂了家庭,亂了父母心,亂了社會等等。所以,到了,一直到他二十八歲這一年,光是在監獄裡,就生活了八年的生活。父母無奈,親戚放棄了,唯獨我們的慈誠,曾居士,他就常常這樣說,他就說:「『眾生無邊誓願度』,離我這麼近的人,我都度不到,我還要去度誰?」所以立定志向。有時候慈濟人到監獄去,去教化,他也進去,也去找他,就是這樣將他找來,聽慈濟人的法。來來回回,經過十幾次。總是在最後這一次,已經出來,現在是更生人,還是更生人。現在將他帶入環保站,開始這位更生人,就是堂弟,也開始真正徹底覺悟。一段時間已經這麼長了,他還是每天跟著他去環保站,跟著他做慈濟。他要忍,要吞忍,工作很辛苦,不論是隨車,不論是去搬,搬垃圾、搬資源等等,他立定志向。已經一段時間很長了,開始大家肯定他。現在他覺得:「原來改過過來這麼舒服啊,生活過得這麼自由,我又能去向人說話。同樣他也到監獄裡去說話,他說,現在被人叫老師。」又再是他的祖傳,就是演布袋戲,現在他的職業演布袋戲,帶一些徒弟,徒弟稱他「師傅」,監獄裡面的人叫他「老師」,所以他覺得,好好做人的人,原來是這麼自由啊!解脫了。當然是解脫了,受人尊重。這就是人生,這就是法,法的化身,將法在人的動作中吸收進來,動作出去,教導眾生。這就是道理,這就是法。所以,只要有心,時時落實在生活中,這樣是不困難。十方的諸佛要來會合,也是很簡單,只要大家時時多用心。


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發表主題: 回復: 20180124《靜思妙蓮華》 集分身佛 攝應歸法 (第1269集) (法華經•見寶塔品第十一)   周二 7月 10, 2018 2:55 pm

Explanations by Master Cheng-Yan
Subject: Gathering the Many Manifestations of the Buddha (集分身佛 攝應歸法)
Date: January.24.2018

“To reveal the Dharmakaya, which was free from arising and cessation, there must be Nirmanakayas, transformation-bodies, that come and go. Nirmanakayas arise from the Dharmakaya; the manifestations return to the Dharma. All Buddhas uphold Their universal vows, the Four Great Vows.”

We must be mindful! We must understand the law of arising and ceasing and the appearances of arising and ceasing. Human life is always [in the process of] arising and ceasing at every moment. On this earth, there is formation, existence, decay and disappearance. Everything on earth, including the earth itself, undergoes [the cycle of] formation, existence, decay and disappearance. Is there anything that does not have a beginning? In our surrounding environment, which blade of grass, flower or tree does not grow from a single seed? Which tree does not start from a seed, sprout to become a sapling and then grow into a big tree? Because we have the wood from trees, we have the ceiling above us and the floor we are sitting upon. The table in front of me, in front of you, as well as everything around us, has gone through this phase of “formation”. In the beginning, everything comes from nothing and forms into something. Several billion years ago, the earth also formed into existence out of emptiness. Several billions of years later, the earth has gradually aged. Human beings have damaged the entire earth. The mountains, rivers and land, the tall mountains and vast oceans, are constantly being destroyed [by us]. They are already on the verge of [destruction]; they have [begun to] collapse. How much longer can the earth continue to thrive? How much longer can it continue to function? Look, wherever human beings are living, once their [discursive] thoughts begin to stir, nations begin to fight over things. They race to develop weapons, and with the slightest anger arising, they let loose their weapons. Think about it; it is terrifying! This happens in the world. As sentient beings’ karmic forces accumulate, it results in the Four States of formation, existence, decay and disappearance.

This is the place where we live. Human beings have accumulated [discursive] thoughts for so long, and we are constantly destroying our planet. We are destroying the place where we live. Our bodies likewise cannot escape from the four states of arising and ceasing, from birth, aging, illness and death. When we are born, we carry karma with us; we carry karma with us and create karma. Throughout our entire life, we are constantly accumulating karma, ignorance and afflictions. Cycles of hatred and enmity constantly entangle us. In the end, with this state of mind, regardless of our gains or losses, we cannot escape from our afflictions, from our afflictive emotions, from the suffering of parting from and loved ones, from the suffering of meeting those we hate and from the suffering of the raging Five Aggregates. Whether or not we are suffering all depends on what we have done. Suffering from birth, aging, illness and death, meeting those we hate, parting with those we love, the raging Five Skandhas and not getting what we want make up the Eight Sufferings. We pass our entire lives like this, eventually returning to cessation, which is death.

Then, there are the principles of the mind; our thoughts are arising, abiding, changing and ceasing. In a day, in such a short period of time, we constantly give rise to anger and joy, all due to the changes within our minds. When a thought of goodness arises within our mind, how long can we maintain it? Can it last forever? When we make a good vow, are we capable of sticking to our vow? Can we truly persist in upholding the Four Great Vows and the Four Infinite Minds? Unenlightened beings cannot endure the trials of living in this world. Very quickly, their vows and [thoughts of] goodness will disappear or change. Their minds and their resolves change. Thus they will remain unenlightened beings forever. This is the reality of human life.

The principles of matter are formation, existence, decay and disappearance. Human bodies cannot escape [the cycle of] birth, aging, illness and death. The principles of the mind are arising, abiding, changing and ceasing. These are the Four States. There is nothing in the world that does not follow these Three Principles. The principles of matter, life and the mind are inseparable from the law of arising and ceasing. And yet, if we can thoroughly understand this, this is all part of the Dharmakaya. The enlightenment of all Buddhas is right here. When the Buddha manifested in this world, He [explained] the principles behind the ignorance of sentient beings, opening and revealing [these principles] to us one by one, differentiating them and explaining them for us. He hoped for us to refrain from all that is evil. He helps us to understand that negative karma is created when we give rise to discursive thoughts. All of our transgressions and karmic obstacles come from the words we speak and auctions we take; we create them through our conduct. This is all due to our bodies. As a result, we have caused the destruction of the earth we all inhabit together. This is the Buddha’s one great cause in coming to this world. By using all kinds of methods, the Buddha has “opened and revealed” the teachings for us. Having we sentient beings “realize and entered” these teachings yet?

It appears to be very difficult. As long as we are able to realize and enter the Buddha’s teachings, [we will understand that] “There must be transformation-bodies that come and go.” We need to thoroughly understand that in life, we come and go in this world. [Laden] with ignorance and afflictions, the minds of unenlightened beings carry karma as come [into this life]. We unenlightened begins create ignorance and take or karma with us as we go. This is in accordance with our direct and circumstantial retributions as we are dragged along by our karma. So, we also have transformation-bodies; we manifest in this world based on our direct and circumstantial retributions. These karmic forces pull us along. We have no control over which country we will be into or which parents will give birth to us. When it comes to what kind of society or what kind of environment [we will be born into], we have absolutely no choice. We just happen to be born in that place.

Yet, when Buddhas and Bodhisattvas manifest in this world, amidst the world’s afflictions and ignorance, they manifest to transform sentient beings. This is their transformation-body. It is the same; Buddha also come and go [in this world]. Based on the needs of sentient beings, They come to this world to teach and transform sentient beings. Similarly, they also live according to the lifespan of human beings. Since the lifespan of humans are limited, all Buddhas need to live according to the ordinary lifespan of human beings. When They enter Parinirvana that is when They go. After leaving the world, They will come back again. They journey on the Dharma of True Suchness to come to the world, thus They are called “Thus Come One” (Tathagata). These are all Buddhas’ transformation-bodies, which come and go. So, “Nirmanakyas arise from the Dharmakaya; the manifestations return to the Dharma.” They come from the Dharma, from the workings of the world, with its many evil and turbid phenomena. Thus the stupa is 250 yojanas in width, which is equivalent to 10,000 li. The foundation of karma that we humans and sentient beings [have created] is truly expansive. This is what human life is like. However, all Buddhas, due to the many afflictions and ignorance of human beings, must “arise from the Dharma.” Due to the ignorance of sentient beings, the Buddha needs to use the pure, true principles of all things in the universe to respond to the ignorance of sentient beings.

Thus, “Nirmanakyas arise from the Dharmakaya.” They come in response to sentient beings. When sentient beings suffer hardships, they will ask the Buddha and Bodhisattvas to respond to their needs. Indeed, all Buddhas and Bodhisattvas act in response to sentient beings. Thus, they come in response to sentient beings so “The manifestations return to the Dharma.” Since sentient beings are ignorant, the Buddha must [manifest] as an awakened being to transform sentient beings so they can return to the virtuous Dharma. All Buddhas and Bodhisattvas are just like this. “Nirmanakayas arise from the Dharmakaya.” From the karmic forces of sentient beings, Buddhas and Bodhisattvas respond with compassion to come to this world to transform sentient beings. They all hope that everyone can return from their afflictions and ignorance to the Dharma, to Right Dharma. This is the goal of all Buddhas and Bodhisattvas in coming and going in this world. While all Buddhas and Bodhisattvas can come and go in this world at ease, we sentient beings follow along as we are dragged by our afflictions and karma. While sentient beings are helpless over this, all Buddhas have clear, pure [minds], as they come and go in this world.

So, “All Buddhas uphold Their universal vows,” which are the Four Great Vows. “The Four Great Vows” are the universal vows of all Buddhas. Every Buddha “vows to deliver countless sentient beings” and “vows to eliminate endless afflictions.” In the course of Their spiritual practice, They need to completely eliminate all Their afflictions and ignorance. Only then will They be able to transform sentient beings. There are so many Dharma-doors. Lifetime after lifetime, They manifest in the world to learn the Buddha-Dharma. This is the “vow to learn infinite Dharma-doors.” The ultimate goal is the “vow to attain unsurpassed Buddhahood.” These are the vows shared by every Buddha. We all must form aspirations together. At the beginning, with the first vow, we must give rise to a heart of compassion. “Great compassion is the room.” There has not been a single Buddha who did not start from giving rise to compassion. In order to transform all sentient beings, we need to eliminate all our afflictions and practice Dharma-doors. Only then can we eventually attain Buddhahood. This is what we need to know and be aware of. We must all understand this clearly. If we can understand this, we will be clear about the Dharma we hear and take the Dharma to heart without letting any of it leak away. In this way we can be firm in our resolve. Therefore, we all need to be mindful. We must put our vows into practice with deep faith. We must have deep faith, then we will be able to put our vows into practice.

Let us read the previous sutra passage with care. “The Buddha told Great Joy Eloquence Bodhisattva-Mahasattva, 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 Buddhas…”.”

We must not forget about this passage. Sakyamuni Buddha told this great Bodhisattva that Many Treasures Buddha had a profound vow. Great Joyful Eloquence Bodhisattva had already made his request to the Buddha, [saying]. “Since we have heard the voice from inside the stupa, we are all looking forward to seeing the entire body of the Buddha inside.” That was the request of Great Joyful Eloquence Bodhisattva. Therefore, the Buddha began to explain this to Great Joyful Eloquence Bodhisattva, saying, “This Many Treasures Buddha inside the stupa has a strong and profound vow.” The profound vow of Many Treasures Buddha was. “When my stupa of treasures, in order for me to listen to the Lotus Sutra, emerges before those Buddhas….” This was the vow of Many Treasures Buddha. His stupa had already appeared at the Lotus Dharma-assembly. If people wished to see His Buddha-body, “If there are those who wish for my body to manifest before the fourfold assembly….”

If there are these 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, mu body will appear.

[He vowed], “If the Buddha teaching the Lotus Sutra makes a request for me [to reveal] my body for the fourfold assembly to see, then I also have my own request, which is that the many manifestations of the Buddha who is teaching, who Themselves teach the Dharma in the worlds of the ten directions, “must all return to gather in one place.” That is, [Sakyamuni Buddha’s] many manifestations from throughout the ten directions must all return to the Dharma-assembly. Only then would He reveal His body for everyone in the fourfold assembly to see the figure of this Buddha. This was the wish of Many Treasures Buddha. He also requested that Sakyamuni Buddha gather His multiple manifestations from throughout the worlds of the ten directions and bring them together here. Then He would be willing to manifest His body. This was the wish of Many Treasures Buddha.

The following sutra passage explains, “Great Joyful Eloquence.” This is [Sakyamuni] Buddha speaking “Great Joyful Eloquence, all of my multiple manifestations, who are teaching the Dharma throughout the worlds of the ten directions, must gather together now.”

Sakyamuni Buddha also expressed this. For the sake of the Saha World, Many Treasures Buddha [wanted] Sakyamuni Buddha to expound the Lotus Sutra. Then Many Treasures Buddha would be able to appear in His stupa of treasures. He was an ancient Buddha form ages past, [in a world] far-away from the Saha World. This Buddha from countless asankyas of worlds away was able to come to this place and make such a request. Now, the multiple manifestations of Sakyamuni Buddha must gather together. Sakyamuni Buddha also needed to reciprocate. Thus, He said, “All of my multiple manifestations, who are teaching the Dharma throughout the worlds of the ten directions must gather together now.”

Great Joyful Eloquence, all of my multiple manifestations, who are teaching the Dharma throughout the worlds of the ten directions, must gather together now: If you wish to see Many Treasures Buddha’s body, then I must gather together all of my multiple manifestations.

“Since you all wish to see the body of Many Treasures Buddha, I must gather together all these Buddhas, all of my multiple manifestations. Sakyamuni Buddha began to reveal His spiritual powers by gathering together His many manifestations, all of the Buddhas throughout the worlds of the ten directions. What a profound and moving event this was! Not only had they seen the stupa of Many Treasures Buddha, they would also get to see the body of Many Treasures Buddha, as well as Sakyamuni Buddha’s multiple manifestations throughout the ten directions as they all gathered together. This was very exciting!

“Must gather” has two meanings. First, “Many Treasures Buddha’s stupa appearing represents the fulfillment of the vow to manifest in the ten directions. The one Sakyamuni Buddha manifested Himself throughout the Dharma-realms.” By this gathering now, He showed that the paths of ancient and present Buddhas are the same.” Second, “Those who practiced the provisional teachings of the Small Vehicle only knew that the Buddha transformed and trained [beings] in the world of endurance. They did not know that He manifested to deliver” “[being] everywhere, with no limitations” By gathering [His manifestation] together now, He demonstrated the depth of the Buddha-wisdom.

First, we need to listen clearly. The stupa of Many Treasures Buddha came from ancient times. No one knows how old it is. It is truly from a long and distant era. This is because His land is also very distant from the Saha World, from countless asankyas of worlds away. This is an analogy to represent a very far-away, ancient era. The stupa of Many Treasures Buddha represents the fulfillment of the vow. It represents a faraway [time and place]. The Buddha’s vow was from the very distant past. Dust-inked kalpas ago, this Buddha formed the aspiration to practice the Bodhisattva-path. Now He had attained Buddhahood. Furthermore, it was such a long time ago that He had attained Buddhahood. When He attained Buddhahood, He made a vow. At that time, although He lacked the karmic conditions and did not expound that Lotus Sutra, He had this vow that He wanted to fulfill. In any world where the Lotus Sutra is taught, His stupa of treasures and His entire body would manifest in that world. During this Dharma-assembly, He showed that He had fulfilled His vow.

This is just like Sakyamuni Buddha; for more than 40 years, the conditions had hot been mature. So, He had not expounded the Lotus Sutra. After 42 years, at Vulture Peak, when the Buddha, Sakyamuni Buddha, felt He had to choice but to expound it, Sariputra acted as the initiator. The recipients of the teachings included Manjusri Bodhisattva and Maltreya Bodhisattva who first began the [teachings] starting from the introductory Chapter. They helped us understand that in ancient times, there were many Buddhas, the 20,000 Sun-Moon-Lamp Radiant Buddhas who all shared the same name. This already revealed to us that all Buddhas share the same path. As for these two great Bodhisattvas, one had already attained Buddhahood in the past, and the other is the future Buddha. These two Buddhas were having a dialogue. When the Buddha emerged from Samadhi, the Buddha continuously praised the state of Buddha-wisdom. People were unable to understand this. This is why it was necessary to bring out the karmic conditions. If no one was able to understand, then there would be no opportunity to ask questions. Fortunately, Sariputra was there. Sariptura took the opportunity to initiate the question. This was the origin. At the beginning, the Buddha cautioned everyone to be very vigilant. When listening to this sutra, everyone must be very vigilant. In order for everyone to cherish the sutra and remain vigilant, the Buddha refused three times [to teach it]. However, Sariputra, in his wisdom, “requested [the teachings] three times.” Then Sakyamuni Buddha said, “Since you asked three times, how could hot expound it?” The karmic conditions for the Lotus Sutra had been fulfilled. The Buddha then began to expound the Lotus Sutra, and taught it all the way.

So, “Many Treasures Buddha’s stupa appearing represents the fulfillment of the vow.” This tells us that the Buddha [did not expound the sutra] for such a long time ago in the past because the causes and conditions had not matured, and He had not yet attained Buddhahood. Now, the causes and conditions had matured, He had been teaching the Dharma for more than 40 years. Because the causes and conditions had not matured, He did not expound the Lotus Sutra. Now Sakyamuni Buddha’s causes and conditions had all matured. First, “Many Treasures Buddha’s stupa appearing represents the fulfillment of the vow to manifest in the ten directions.” He has fulfilled His vow to manifest throughout the ten directions As one individual, Sakyamuni Buddha manifested throughout the Dharma-realms to transform and deliver [sentient beings]. The Buddha’s multiple manifestations throughout the Dharma-realms will now be gathered together. This reveals to us that “the paths of ancient and present Buddhas are the same.” This is why Sakyamuni must gather His multiple manifestations together. The ancient Buddha, Many Treasures Buddha, had now manifested in the stupa of treasures; He had come for the sake of the Lotus Sutra. Sakyamuni Buddha also had gather together all of His multiple manifestations from throughout the Dharma-realms to witness the wonders of the Lotus Sutra.

Second, “Those who practiced “the provisional teachings of the Small Vehicle only knew that the Buddha transformed and trained [beings] in the world of endurance. They did not know that He manifested to deliver [beings] everywhere, with no limitations.” By gathering [His manifestations] together now, He demonstrated the depth of the Buddha-wisdom. Those who practiced the provisional teachings of the Small Vehicle only knew that the Buddha comes to the world to teach and transform sentient beings and to help all sentient beings engage in spiritual practice. In the Saha World, He “trained [beings] in the world of endurance” which means He trained the sentient beings of the world of endurance, which is the Saha World. Everyone thought that Sakyamuni Buddha only came to the world of endurance, to the Saha world. They did not know that Sakyamuni Buddha also had multiple manifestations transforming and delivering [sentient beings] in infinite places throughout the ten directions. They exist throughout all Dharma-realms. Wherever the Dharma is, the Buddha’s transformation-bodies can be found there. The Buddhais the guiding teacher of the Three Realms. Although He was born Although He was born in the kingdom of Kapilavastu, which is today’s Nepal, the manifestations of the Buddha can be found everywhere throughout the world, free from the limitations of time. [The Buddha] attained Buddhahood more than 2000 years ago. 2000 years later, His Dharmakaya still exists. Over 2000 years ago, He was born in the kingdom of Kapilavastu. Over 2000 years later, [His Dharma-body still exists] in Taiwan today; this all part of the Dharma-realm. It is not just in Taiwan but throughout the entire world; this Dharma is everywhere. These manifestations of the Buddha show the depth and vastness of the Buddha-wisdom.

In the Chapter on Skillful Means, the Buddha constantly praised the Buddha-wisdom for being vast and deep. This was during the Chapter on Skillful Means. Thus, the more they heard, the more difficult it was for everyone to understand. In his wisdom, Sariputra understood the Buddha’s intent. Therefore, he tried repeatedly to foster the causes and conditions for [the Buddha] to expound the Lotus Sutra so that we would be able to understand this.

The following sutra passage continues with “Great Joyful Eloquence said to the Buddha”. Now Great Joyful Eloquence Bodhisattva said to the Buddha, “World-Honored One, we also wish to see all of the World-Honored One’s multiple manifestations, to pay our respects and make offerings to Them.” Great Joyful Eloquence said to the Buddha: Great Joyful Eloquence Bodhisattva heard Venerable Sakyamuni describe the strong vow of Many Treasure Buddha. He then spoke to the Buddha again.

After hearing what the Buddha said, Great Joyful Eloquence Bodhisattva immediately said to the Buddha, “We do not just want to see Many Treasures Buddha. The profound vow of Many Treasures Buddha, is also what we truly look forward to. We look forward to being able to see the multiple manifestations of Sakyamuni Buddha. This is what we truly look forward to.”

World-Honored One, we also wish to see all of the World-Honored One’s multiple manifestations to pay our respects and make offerings to Them: The reason that they wished to see Them was because they wanted to make offering to Them.“

The reason that they wished to see Them was because they wanted to make offerings to Them.” They wanted to see the Buddha’s manifestations. They were willing to continuously make offerings to them. Thus “Sakyamuni Buddha wanted to reveal the [Dharma] of Many Treasures Tathagata to the assembly. This was to show that their Dharmakaya were no different.” It is beginning to become very clear. Sakyamuni Buddha brought up Many Treasures because if Many Treasures Tathagata reveal His Dharmakaya, it would show that. [Sakyamuni] own Dharmakaya was the same. They were no different. Many Treasures Buddha’s intent and Sakyamuni Buddha’s intent were exactly the same. This is truly incredible.

Sakyamuni Buddha wanted to reveal the Dharmakaya of Many Treasures Tathagata to the assembly. This was to show that His own Dharmakaya was no different, and to reveal that the Dharmakaya of all Buddhas are no different. The one Buddha is all Buddhas; all Buddhas are the one Buddha. Thus, those Buddhas in the worlds throughout the ten directions are also called the Buddha’s multiple manifestations.

In order to reveal the stupa of Many Treasures Buddha before everyone, Sakyamuni Buddha needed His many manifestations from throughout the ten directions of the universe to gather together. This is truly extraordinary. The principle is the same. So, this was “to reveal that the Dharmakaya of all Buddhas are no different.” All Buddhas share the same path! The Dharmakaya of every Buddha is the same, and they all share the same common principles. They share the same essence; they are the same.“ One Buddha is all Buddhas and all Buddhas are the one Buddha. Thus those Buddhas in the worlds throughout the ten directions are also called the Buddha’s manifestations.” So, the Buddhas expounding the Dharma throughout the worlds of the ten directions can also be called one Buddha. The principles are one. They are intangible, with no physical appearance. The principles we understand and awaken to are no different from the universe itself. The principles are all exactly the same. They are all one, with no differences.

When the Dharma-bodies of all of [Sakyamuni] multiple manifestations gathered together and manifested, this was the manifestation of Sakyamuni’s Dharmakaya, which is also the manifestation of Many Treasures Tathagata’s Dharmakaya.

“When the Dharmakaya of all of [Sakyamuni’s] multiple manifestations gathered,” when all the Buddha’s manifestations gathered, the Dharmakaya was revealed; this was the manifestation of Sakyamuni Buddha’s Dharmakaya. If we take the Dharmakaya as the principles, as we gather the tens of thousands of principles, they all become one body, “which is also the [manifestation] of Many Treasures Tathagata’s Dharmakaya.” This is the Dharmakaya of Sakyamuni Buddha, as well as the Dharmakaya of Many Treasures Buddha, that Tathagata. We need to clearly understand that the principles are in all things in the universe. In modern times and ancient times, they are all the same. Many Treasures Buddha is an analogy for the principles of very ancient times. Sakyamuni Buddha is an analogy for all the principles of the universe in modern times. They are all principles. [Those who understand these] are called Buddhas; Buddhas are called Enlightened Ones. After [a Buddha] awakens to them, all the principles return to one. This is called the Buddha’s Dharmakaya. These principles are scattered in many places. People need to comprehend these principles and put these principles into action. With these principles, how can we, one by one, inspire unenlightened sentient beings? This is why we need to comprehend and truly understand the principles, as well as the methods of these principles. Therefore, we need to be mindful and apply the Dharma. The Dharma only exists for us when we are mindful.

It is just like our Tzu Chi volunteers. Let us take the Faith Corps as an example. In the Faith Corps, there is a Mr. Zeng Qingquan; he is a Faith Corps member. After he became a certified volunteer…. In the past, he also led a very ordinary life. After he became certified, he made a vow. “Since I have already become certified, I should give of myself and deliver sentient beings. Whatever I can do, I will do my best." He has completely dedicated himself to all of Tzu Chi’s teachings and the Four Missions. He is also very involved in recycling. However, he has a younger cousin. This cousin was doted on by his parents since he was young. Throughout the time he was growing up, his parents spoiled him. When he was grown, he did many things to rebel against his parents. His parents could not teach him. At the age of 15, he joined a gang. As a gang member, he did many bad things. He did many things that hurt his parents. He even did drugs. He did drugs, disturbing his family, disturbing the hearts of his parents, and disturbing society. Therefore, at the age of 28, he had already spent eight years in jail. His parents felt hopeless and his relatives had already given up on him, except for Mr. Zeng, our Faith Corp member. He often says, “I vow to deliver countless sentient beings, if I cannot help a person so close to me, then who can I actually transform?” Therefore, he became determined. When Tzu Chi volunteers visited prisons to do prison education, he also joined them and looked for his cousin. He asked his cousin to come and listen to the teachings [shared by] these Tzu Chi volunteers. He visited his cousin over and over again, more than ten times. Eventually, on his very last visit, [his cousin] was released from prison. Now, his cousin is a former inmate, and Mr. Zeng takes his cousin to the recycling station [to volunteer]. Now this former inmate, his cousin, has truly begun to awaken. Even though a long time has passed since then, his younger cousin still goes with him to the recycling station every day to work as a Tzu Chi volunteer. He is able to endure the hardships of his work. Whether he rides on the recycling truck, moving garbage or recycled materials, he is firm in his resolve. After a very long time, everyone began to affirm him. Now, he says, “After correcting my wrongdoings, I feel so at ease, I live my life so freely and I can talk to other people." He also visits prisons to give talks. He says, “Now people call me teacher.” Furthermore, for generations, his family has been performing puppet shows. Now, he is a professional puppetry artist. He also has some apprentices. His apprentices call him “master”, and the people in prison call him “teacher." So, he feels that by becoming a good person, he has been able to feel so free. He feels that he is liberated and respected by others. This is our life.

This is the Dharma, the transformation-body of the Dharma. We take in the Dharma from people’s actions and put it into action to teach and guide sentient beings, this is the principle; this is the Dharma. Therefore, as long as we are sincere and constantly implement the teachings in our lives, then nothing will be difficult. To gather together all the Buddhas throughout the ten directions is also very simple. This only requires us to always be mindful.

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