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 20180126《靜思妙蓮華》分化無量 佛智深廣 (第1271集) (法華經•見寶塔品第十一)

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發表主題: 20180126《靜思妙蓮華》分化無量 佛智深廣 (第1271集) (法華經•見寶塔品第十一)   周五 1月 26, 2018 9:38 am

20180126《靜思妙蓮華》分化無量 佛智深廣 (第1271集) (法華經•見寶塔品第十一)

⊙「知彼多寶佛有如是願,釋迦之分身今應當集,一多寶佛塔圓現十方, 釋尊顯化身古今道同。」
⊙二乘人持權小,唯知佛化調御堪忍,不知分化無量,而今分身佛集者,顯佛智深廣故。
⊙「爾時、佛放白毫一光,即見東方五百萬億那由他恆河沙等國土諸佛。」《法華經見寶塔品第十一》
⊙「彼諸國土,皆以玻璃為地,寶樹、寶衣以為莊嚴,無數千萬億菩薩充滿其中,遍張寶幔,寶網羅上。」《法華經見寶塔品第十一》
⊙玻璃為地:即清澈無垢,善淨無染心。
⊙寶樹:即是菩提樹王。寶衣:即是柔和忍辱。
⊙菩薩:即發大心,覺有情者,是悲愍念念之心。
⊙緣菩提薩埵為境,此人發大心為眾生求無上道。故名菩薩。具足自利利他大願,求大菩提利有情故。
⊙寶幔:即是慈悲所覆。寶網:即是戒珠所網。
⊙「彼國諸佛以大妙音而說諸法;及見無量千萬億菩薩,遍滿諸國為眾說法。」
⊙彼國諸佛以大妙音而說諸法:彼一一佛,皆出大音演說諸法。⊙及見無量千萬億菩薩,遍滿諸國為眾說法:彼一一土皆有菩薩充滿其中。各為其眾而演說法。

【證嚴上人開示】
「知彼多寶佛有如是願,釋迦之分身今應當集,一多寶佛塔圓現十方, 釋尊顯化身古今道同。」

知彼多寶佛
有如是願
釋迦之分身
今應當集
一多寶佛塔
圓現十方
釋尊顯化身
古今道同


了解了,我們知道多寶佛他有這樣的願,這我們昨天說過了。人人想要見多寶佛,在塔中的全身,釋迦牟尼佛就向大家說,多寶佛有這樣的心願,他的寶塔在任何地方,講《法華經》的地方,他的寶塔就是會現在,那個講《法華經》的道場裡,在那個地方可以聽到多寶佛,從塔中出聲讚歎、證明,這我們都記得,反覆說好幾次,這就是顯示多寶佛的心願。因為全身於寶塔現在法華會上,這個心願就是要聽經,為聽經故,所以寶塔從地湧出。除了聽經,同時也是證明,證明這個世界,這尊佛所說的教法,真實不虛。這是多寶佛的用心。

除了聽法,還有心願,這個心願就是,期待除這個世界講經的佛,任何一個世界,任何一尊佛,分身在任何一個國土說法,那些分身佛都要會合過來,這個時候因緣才叫做具足。因緣具足才能開寶塔的門,寶塔內的多寶佛,他的全身就會現在寶塔中。這就是過去的古佛的心願。現在的釋迦牟尼佛,他也要有這樣表達出了誠意,應古佛的心願,他需要這個世界的佛,現在代表的就是釋迦牟尼佛,娑婆世界說法,也要應古來佛,過去長遠劫以前,遙遠地方的多寶佛既來了,有這樣的心願,為地主上的釋迦牟尼佛,也要應古佛來的心意,所以釋迦佛他也開始,要召集所有分身處的分身佛,會集回來。所以這就是古今的佛互相相應。釋迦佛的分身今應當集,這時候應該正是時候了,任何一個地方講經分身佛,現在應該要會集的時候了。

所以,「一多寶佛塔圓現十方」。一尊多寶佛於佛塔,來到這個地方,其實分身在在各地各地的,釋迦分身佛也開始要集合來,這就是顯示圓教,圓教就是很圓融。「圓現十方」,一多寶佛塔,卻是圓了娑婆世界各分身佛,也得要同時來會集,在十方世界集而為一。所以「釋尊顯化身」。釋迦牟尼佛顯化他的身形,在十方世界來集會,這是表示「古今道同」。古,就是多寶佛,遙遠的時代,遙遠的地方,現在釋迦牟尼佛要召集十方遙遠的地方,盡虛空、遍法界的分身佛。昨天我們也有說過了,眉間一光,能照很多的世界,那就是「東方五百萬億,那由他恆河沙等國土」。

記得多寶佛是從東方無量阿僧祇國土,那個距離那麼遠的國土這樣來,現在釋迦牟尼佛,他的眉間白毫相光放射出去的,是白毫,而且是東方,也是東方,在五百萬億那由他,恆河沙等國土。一個是無量阿僧祇世界,那麼遠,而現在釋迦佛所要召喚回來的,從這個眉間毫光這樣放出去,這過程,超越了五百萬億(那由他) ,這樣的國土諸分身佛,都要召回來,這僅是一方,經文中總共是要十方。僅是一方世界,那就是東方,就有五百萬億(那由他) ,恆河沙等的,國土世界的分身佛,都要召集回來。想,這是多麼不可思議。

二乘人持權小
唯知佛化調御堪忍
不知分化無量
而今分身佛集者
顯佛智深廣故

這在小乘,「二乘人持權小」,只知道佛化調御在這堪忍世界。小乘的人聽聞佛法,他所了解的就是這個娑婆世界。調御就是降伏,這個娑婆世界,這些弟子他只知道,佛出現在娑婆世界,來教化眾生,只是知道這樣而已,卻不知道,「不知分身無量」,不知道釋迦牟尼佛還有,分身無量在十方無量世界。「五百萬億(那由他)恆河沙等」,僅是一方的世界,就有這麼多的國土了,分身佛在那個地方。「而今」,現在,「分身佛集」,現在那些佛全都要會集來了,這就是要表現出了,「佛智深廣」。其實,這就是表示法,佛陀覺悟的境界,豈只是在娑婆世界,豈只是在這個虛空中,無量數的世界中,這樣區區一顆地球,這個世界而已嗎?不是。

佛他所了解的法,覺悟的法,是盡虛空、遍法界,虛空法界無數的東方,十方,這個十方,其中僅是說一方,東方,這東方(再)過去,還有很多無量的世界,這就是道理。佛陀所體會到的道理,實在是很深、很廣,廣闊無邊際,不只是在娑婆世界的範圍,只是一光,他的毫光一放射出去,就是這麼長,經過五百萬億(那由他)恆河沙等國土,這些國土全都有佛的道理存在,就是大覺悟的道理存在。

所以前面的文就這麼說:「爾時、佛放白毫一光,即見東方五百萬億那由他恆河沙等國土諸佛。」

爾時
佛放白毫一光
即見東方
五百萬億那由他
恆河沙等國土諸佛
《法華經見寶塔品第十一》

只是這樣佛的一光出去,光的照耀能夠那麼長,這就是我們要相信。佛陀的智慧,他了解遙遠時代古佛的來意,現在顯出自己深廣的智慧,這就是古今一多圓融佛的智慧。

接下來下面的文,開始就這麼說:「彼諸國土,皆以玻璃為地,寶樹、寶衣以為莊嚴,無數千萬億菩薩充滿其中,遍張寶幔,寶網羅上。」

彼諸國土
皆以玻璃為地
寶樹 寶衣
以為莊嚴
無數千萬億菩薩
充滿其中
遍張寶幔
寶網羅上
《法華經見寶塔品第十一》


這東方五百萬億(那由他),恆河沙的國土,就是「彼諸國土」,那就是五百萬億(那由他) ,恆河沙(數),叫做「諸」,諸就是很多。那麼多的國土,「皆以玻璃為地,寶樹、寶衣以為莊嚴。」每一個國家都是那麼的莊嚴,那麼的清淨、莊嚴,無數千萬億的菩薩都是充滿其中。尤其是「遍張」,就是張起了,搭起了寶幔、寶網很多,不只是地面是玻璃,玻璃所鋪的土地,其實,從空中全都是,寶幔、羅網這樣搭起來。可見所有的國土都是很莊嚴。

玻璃為地:
即清澈無垢
善淨無染心

所以「玻璃為地」,就是表示「清澈無垢,善淨無染心」,每一個國家都是這樣,這麼的清澈無垢染,那個地方,人人的心都是善,都是淨,都是無染著的心。這就是東方,五百萬億(那由他) ,恆河沙諸國土,那個地方的生態,土地的乾淨,在那土地上面的人,多數都是菩薩,所以每一尊菩薩的身心清淨無垢穢,又是善淨無染著的心。

寶樹:
即是菩提樹王
寶衣:
即是柔和忍辱

東方世界的生態,還有「寶樹、寶衣以為莊嚴」,那個地方大地上所看到的樹,都是寶樹,不是像我們娑婆世界的樹,春的時候就開得很茂盛,若是秋,樹葉開始乾了、黃了,就開始凋零,樹葉就一直掉,掉得滿地。在那個地方的樹,是長年常青,長年的時間都是這樣這麼青翠,這些寶樹在那土地上,都是很莊嚴,也就是「菩提樹王」,都在那個地方。「菩提」就是覺悟的意思,連樹也是名稱為覺,所以那個地方所看到的東西,就是莊嚴。「寶衣,即是柔和忍辱」衣。在那個地方生活的人,所穿著的衣服,那就是柔和忍辱衣,也就是土地上面,人人就是修行者,就是修大乘行,修菩薩行,「大慈悲為室,柔和忍辱衣」,六度萬行,在那個地方人人都是這樣,所以有很多菩薩。在那個地方人人都是這樣。所以很多菩薩。

菩薩:
即發大心
覺有情者
是悲愍念念之心

那個地方,有「無數千萬億菩薩」,就是幾乎人人都菩薩,人人都菩薩,充滿在那個地方。所以菩薩必定要穿起了忍辱衣,這就是修菩薩行的人,也就是「發大心,覺有情者」,人人都是具足了慈憫的心,念念都是慈憫念眾生,這是那個國家的人,人人就是這樣,所修行的。可見那個國家是多麼的祥和,多麼的莊嚴,人人都是全都自莊嚴,所以會合起來,那個國土就是生態普遍就是這樣,這麼莊嚴的世界。

緣菩提薩埵為境
此人發大心
為眾生求無上道
故名菩薩
具足自利利他大願
求大菩提利有情故

這就是表示,「緣菩提薩埵為境」。「菩提薩埵」,那就是以這個菩薩為境界,東方世界的境界就是菩提薩埵,就是覺有情者,這是東方世界所緣的境,這就是表示人人都是,「發大心為眾生求無上道,故名菩薩」。菩薩應該要稱為「菩提薩埵」。「菩提」就是覺,「薩埵」就是有情。在這個地方的人,人人都是覺有情者,名稱菩薩。因為他們所覺悟的,上求佛道,因為還未到等覺,是發大心的學者,還未開悟,還未真實與佛同等的境界,所以他要上求佛道,所以是求無上道的人,要上求佛道、下化眾生,這樣叫做菩薩。

他已經具足了,「自利利他大願」,這就是菩薩,上求佛道、下化眾生,上求佛道是自利,下化眾生就是利他。所以「求大菩提利有情故」。求覺悟就是為了要利益眾生,不是為自己求的,是為了要利益眾生,這就是大心的菩薩,不是私心,是發大心的菩薩。所以就如世間說學醫,學醫是為了要救人,所以我學醫,將來我是要救人;選擇當護士,就是為了要照顧病人。同樣的道理,菩薩求佛法,也就是為了要教化眾生,所以說「求大菩提利有情故」,就是要利益有情,教化眾生,這就是菩薩所追求的,這就是道理。

佛陀他的眉間放射出去,東方世界國土,那個地方莊嚴,那個地方的人人,都是在追求佛道的人,都是身體力行,是為了要救度眾生的人。這就是佛法普被的地方,有了佛法,接受到佛法,他的心地自然淨化,自然寶樹,覺有情樹,就在那個心地上,那個地方的心態,就是如覆蓋著忍辱衣。我們的心裡也要有這忍辱衣,這就是上求佛道、下化眾生,大心求法,無不都是要利益眾生。所以在利益眾生,人人都能夠堪稱菩薩。

這光向東方照,「遍張寶幔,寶網羅上」。

寶幔:
即是慈悲所覆
寶網:
即是戒珠所網

寶幔,這我們常常說過了,也就是慈悲所覆。這個幔,這個紗、布,就是用這個寶幔,很細的紗去織成了布,就是表示慈悲,慈悲覆蓋起來。在那個土地上不只是寶幔,又有寶網,網,就是這樣整個覆起來,就如搭篷一樣,整個寶幔、寶網,這樣在地上這樣覆蓋起來,像是一個球狀一樣,好像球一樣,圓的,這樣覆蓋起來。「即是戒珠所網」。這就譬喻戒珠。我們戒,就是要如珠一樣,就是用線一條一條,將珠這樣串起來,要不然珠就散了。珠必定要用線穿起來,將它連貫起來,這個珠連貫起來成為一張網,這叫做「寶網」。也就是學佛者,我們要依戒律來行,我們就如在這網中,防非止惡,沒有越界過去,我們要守戒、守規,同樣的道理。所以學菩薩法,必定要守戒規,這才是真菩薩。諸惡莫作,這就是守戒規;眾善奉行,那是上求下化,精進,這就是法。

接下來這段文再說,:「彼國諸佛以大妙音而說諸法;及見無量千萬億菩薩,遍滿諸國為眾說法。」

彼國諸佛
以大妙音
而說諸法
及見無量
千萬億菩薩
遍滿諸國
為眾說法
《法華經見寶塔品第十一》

重重疊疊,那些國家,五百萬億(那由他),恆河沙等的國土,每一個國土,都是上面說過的,這樣的生態。那些國家就是都有佛,佛在那個國家開始講大妙音,彼國諸佛以大妙音來講說諸法。每一尊佛,每一個國土都有一尊佛,五百萬億那由他恆河沙等諸國就有五百萬億那由他恆河沙尊的佛。「彼一一佛」,每一個國家國土、每一尊佛,「皆出大音演說諸法」。

彼國諸佛
以大妙音
而說諸法:
彼一一佛
皆出大音演說諸法

每一個國土都有一尊佛,五百萬億諸國,就有五億萬尊的佛,「一一佛」,每一個國土,每一尊佛,「皆出大音演說說法」,每一個國土的佛,都是出微妙音。這是表示法很充遍,很充滿在那個國土,人人都將法聽進去,很多人都是心向著真理的法。一佛說法,無量菩薩就聞,聽進去。你有聽到嗎?你有聽到嗎?人人都有聽到,所以叫做大音聲。意思就是音聲很普遍,人人聽入心,這叫做大音聲。

我們聽法,若一邊聽,一邊漏,有聽像沒聽,有說像沒說,這樣聲音不普遍,就算聲音沒有入人的心,就等於無聲。若是聲音有入人的心去,這個聲音就很大。不只是聲音很明朗在人的心裡,時間又很長,永遠在人的心中,這個法的聲音不間斷,這就是大音聲。

所以就如昨天,就是人文志策會,大家來分享,其中就有分享到,我們醫療三十年,我們的同仁,就開始要去探討醫療,醫療就不離開醫生了。最早期有三十年,最早期的醫生,他們就去訪問,訪問陳英和(名譽院長),他是,應該要說第一個來報到的醫生,也是第一個發願:我若到花蓮,永遠都不離開花蓮,那個心願。

甚至這三十年來,他的成就,雖然在東部,在花蓮,從國外國際間,這三十年間,多少非常艱鉅難治療的,骨科病症,在任何一個國家,醫生束手無策。後來那些人,有的貧困的人,慈濟人將他接引來到花蓮,這樣治療,很多啊!「翻轉人生」,描述陳英,他的心路歷程。大家就說:「你很辛苦。」「不會啊,我很甘願,做得很歡喜。」說一句座右銘是師父這樣說,「人人都有無限量的潛能」。他說這句話,三十年來他在他的內心,所以累,身體的累難免,但是心不累,有無限量的潛能,他能發揮很多很多的力量,去救很多很多人。我們若想到骨科,光是最近這幾年內,兩三年間,或是去年、今年,「翻轉人生」,像是陳團治從大陸,慈濟人把她送來,兩隻腳是完全翻轉過來的腳(罹患極重度先天性膝反曲),從出生到長大,二十六年的人生,她的腳底不曾踩過地,因為她生下來,就是兩隻腳就是翻轉過來向前。

我們若是跪著走,是膝蓋跪著走,她不是,她是翻過來的,兩隻腳是向前,在膝窩走路。二十六歲才送來我們的醫院,(2014 年 3 月來臺治療)。整年的時間在這個地方,經過了六七次的開刀,讓她這樣能站起來,半年後站起來了,再利用半年的時間學走、復健,總是這樣亭亭玉立,回去她的故鄉廈門。比陳團治這位少女,還有很多類似這樣;這就是妙手妙法妙人醫,這就是他的潛能。他的潛能有無限量的潛能,他雖然身體會累,卻是他的心,他的潛能還有很多可以發揮,還可以救很多人,「人有無限量的潛能」這句話,在長長久久他的內心,能發揮很大的妙法去救人。這句話難道只有一個人聽到?還有很多人啊!這就是道理是一樣。所以說,普遍要出大音聲在人的身上,人能接受在他的內心,這個聲音就大了,有作用了。銘刻在他的內心,這個聲音常常在心裡,是不是很普遍呢?這就是表示,在恆河沙,五百萬億(那由他) ,恆河沙諸佛,就是這樣出大音聲。

所以那個地方都是菩薩,千萬億菩薩,「及見無量千萬億菩薩」。

及見無量
千萬億菩薩
遍滿諸國
為眾說法:
彼一一土
皆有菩薩充滿其中
各為其眾而演說法

因為有這樣的法,入這麼多人的心,這麼多人都是在上求下化,為度眾生,所以求法的千萬億菩薩,是「遍滿諸國」,同樣「為眾說法」。法不斷一直傳,佛的一音,口口相傳,每一個人將佛的教法這樣傳出去,每一個人將佛的教法,這樣傳出去,千百萬億諸菩薩在傳法,一佛口出聲音,無量諸菩薩,千萬億菩薩這樣傳佛法。所以「彼一一土皆有菩薩充滿其中」。每個地方都有很多菩薩,在那個國土上。每一位菩薩,都又有他所度的眾生,為他所度的眾生而說法,這是上求大法為利眾生,就是趕緊要向眾生說法。

這就是說,學佛要很用心去聽,聽他的法,世間是不是真真正正一個毫光,這麼多,東方世界這麼多的佛菩薩呢?應該就是說,有道理的地方就是。法是無形、無體、無相,但是法任何一個空間都存在。最近都一直向大家說這樣的話。就如昨天,我在花蓮,我們的人文,很多很多主管都回來了,在這個地方分享,其中一位主管沒有回來,那就是蕭毅君,健明就說,他也有話要向師父報告,但是他沒有回來,我們來聽他,親自向師父報告的話。大家聽了覺得:他就沒回來,他要如何親自向師父報告呢?

開始就在畫面上,蕭毅君就在臺北一個虛擬棚裡,在一個棚,攝影棚裡,這個攝影棚什麼都沒有,整間都是空的,這叫做「虛擬棚」,虛的,但是無中生有,你要一張椅子,你要一張桌子,你裡面什麼樣的裝飾,都不必任何一樣東西,自然虛擬什麼都有,與實的都一模一樣,這是真空妙有。這在花蓮與臺北這麼遠,光是在這裡開會,何健明就說,蕭毅君,蕭經裡有話要向師父報告。就這樣就看到了。站在那個地方,就開始向我介紹,現狀的境界是這樣,現在在試鏡,來請簡院長來試鏡一下。開始簡院長進去,同樣什麼都沒有,開始他要說的話,這個東西、那個東西,那個東西就出來了,這實在是歎為觀止,妙不妙啊?妙啊,妙哉!

人間,法能這樣,佛陀的智慧深廣就是這樣,這就是人去研究出來的,能夠用科技來展現這樣的境界。佛陀的時代,佛的深廣智慧,這都已經藏在佛的腦海中,他的本覺慧海。我們過去說過了,本覺慧海,無不都是在佛的腦海中。所以佛陀在敘述這些景象,其實是虛的,但是,道理是實的,就是這樣的道理。塔也是虛的,但是六度萬行的法也是實的。

總而言之,佛陀所說法,就是要教育人人能夠了解佛法吸收入心來,身體力行菩薩道,「彼一一土皆有菩薩」,就是每個地方都有菩薩,所以「充滿其中」。希望人人的心地,也充滿了菩薩的心念,這就是佛所演說的法。這大家是不是體會得到呢?有用心的人,這個法永遠都是在我們的內心裡,內心就是要去用。所以我們要時時多用心。


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Explanations by Master Cheng-Yan
Subject: The Buddha’s Wisdom is Profound and Broad (分化無量 佛智深廣)
Date: January.26.2018

“Knowing that Many Treasures Buddha had such a vow, Sakyamuni’s multiple manifestations now gathered together. The one stupa of Many Treasures Buddha perfected the manifestations of the ten directions. Venerable Sakyamuni revealed His transformation-bodies. Ancient and present Buddhas all share the same path.”

We should understand this. We know Many Treasures Buddha made such a vow. We talked about this yesterday. Everyone wanted to see Many Treasures Buddha’s entire body in His stupa. So, Sakyamuni Buddha told everyone that Many Treasures Buddha had such a vow, that His stupa would [appear] any place where the Lotus Sutra was being taught; His stupa of treasures would manifest at the Dharma-assembly where the Lotus Sutra was being taught. There people could hear Many Treasures Buddha speaking from inside the stupa to praise and affirm [the teachings]. We should all remember this. We have talked about this many times. This is shows Many Treasures Buddha’s vow. His entire body in the stupa of treasures manifested at the Lotus Dharma Assembly. His vow was to listen to the [Lotus] sutra, and thus, the stupa of treasures emerged from the ground. Aside from listening to the sutra, He simultaneously affirmed for the world that the teachings given by the Buddha were true and not false. This is Many Treasures Buddha’s heartfelt effort. In addition to listening to the Dharma, there was another vow. This heartfelt wish was that the Buddha who teaches the sutra in the world, no matter which world or which Buddha it is, would gather His manifestations who were currently teaching the Dharma in other worlds so that these multiple manifestations could all be brought together. Only then would the karmic conditions be complete. Only with these causes and conditions satisfied would the door of the stupa of treasures open. Then, Many Treasures Buddha’s entire body would be revealed in the stupa of treasures. This is what this ancient Buddha vowed.

Now, Sakyamuni Buddha also had to express His sincerity by responding in kind to the ancient Buddha’s vow. [The ancient Buddha] needed the current Buddha of this world, meaning Sakyamuni Buddha, who was expounding the Dharma in the Saha world to respond to [His vow in kind]. From countless kalpas ago and a place very far away, Many Treasures Buddha had come here with His vow. Sakyamuni Buddha, as the host, had to respond to the gesture of this ancient Buddha who had come here. So, Sakyamuni Buddha began to call for His multiple manifestations to come back and gather. Thus, these Buddhas of the past and present responded to each other. Now it was time for Sakyamuni Buddha’s multiple manifestation to gather. His multiple manifestations that were expounding Dharma in different places now needed to gather together.

“The one stupa of Many Treasures Buddha perfected the manifestations of the ten directions.” The Many Treasures Buddha and His one stupa [appeared] in this place. Actually, all the multiple manifestations of Sakyamuni Buddha had begun to gather from all over. This was to reveal the perfect teaching. The perfect teaching is complete and harmonious. “[it] perfected [all of] the manifestations.” The one stupa of Many Treasures Buddha perfected [the conditions] for all of the Buddha’s multiple manifestations to gather together at the same time in the Saha world. From the ten directions, they would gather in one place. So, “Venerable Sakyamuni manifested His transformation-bodies.” Sakyamuni Buddha gathered all of the various bodies He transformed into and manifested from all the world of the ten directions. This shows that ancient and present Buddhas both share the same path. The ancient Buddha is Many Treasures Buddha. He [lived] a long time ago, very far away. Now, Sakyamuni Buddha called from faraway places in the ten directions. His multiple manifestations across the universe.

We talked about this yesterday. Light radiated from between His brows and illuminated many worlds, “lands in the east as numerous as the sands of 500 trillion nayutas of Ganges Rivers.” We should remember that Many Treasures Buddha came from countless asankyas of lands to the east. He came from a land that was very far away. Now, Sakyamuni Buddha emitted light from the tuft of white hair between His eyebrows. [The light was from] the white hair, and it illuminated the east; this was also the east. [It illuminated] lands as numerous as the sands of 500 trillion nayutas of Ganges Rivers. [Many Treasures Buddha] came from the land countless asankyas away, so far. Now, Sakyamuni Buddha called for. His [multiple manifestations] by radiating a light from between His brows. The light traveled over lands as numerous as the sands of 500 trillion nayutas of Ganges Rivers. From all these lands, He gathered all His multiple manifestations. This was just [describing] one direction, and the sutra in total had to [describe] all of the ten directions. For just one direction, in the east, He had multiple manifestations in lands as numerous as the sands of 500 trillion nayutas of Ganges Rivers that. He must gather together. Think about how inconceivable this is.

The practitioners of the Two Vehicles upheld the provisional Small Vehicle teachings. They only knew that the Buddha transformed and tames begins in the Saha World. They did not know that His multiple manifestations were countless in number. The gathering of the Buddha’s multiple manifestations now revealed the profound and vast wisdom of the Buddha.

“The practitioners of the Two Vehicles upheld the provisional Small Vehicle teachings.” They only knew that the Buddha transformed and tamed begins in the Saha World. When the Small Vehicle practitioners listened to the Dharma, all they understood was this Saha world. To transform [sentient beings] is to tame them. This is in the Saha world. These disciples only knew that the Buddha had manifested in the Saha world to teach and transform sentient beings. This is all they knew. They did not know that His “multiple manifestations were countless in number.” They did not know that Sakyamuni Buddha has countless manifestations in countless worlds of the ten directions. There were lands as numerous as the sands of 500 trillion nayutas of Ganges Rivers. In just this one direction, there were so many lands in which the Buddha’s multiple manifestations existed. “The gathering of the Buddha’s multiple manifestations now” [means that] now these many manifestations were all gathering together. This was to show “the profound and vast wisdom of the Buddha.” Actually, this shows that the Dharma, the Buddha’s enlightened state, is not limited to the Saha world. In this vast universe, of all these innumerable worlds, is it really [limited] only to our Earth? No, it is not. The Dharma that the Buddha understood and awakened to pervades the entire universe. There are countless Dharma-realms in the east. Of the ten directions, [the sutra] only spoke of one direction, the east. Beyond he east, there are still countless lands. These are the principles. The principles that the Buddha realized are truly very profound and broad; they are vast and without boundaries, not limited to the scope of the Saha world. This single beam of light that He emitted from His tuft of hair shone so far that it [illuminated] lands as numerous as the sands of 500 trillion nayutas of Ganges Rivers. The Buddha’s principles exist in all these lands; His enlightened principles abide there.

So, the previous sutra passage states, “At that time, the Buddha emitted a ray of light from His tuft of white hair. Immediately, they saw in the east Buddhas from lands as numerous as the sands of 500 trillion nayutas of Ganges Rivers.”

Just like that, the Buddha emitted a ray of light, that shone so far into the distance. This shows we need faith in the Buddha’s wisdom. He understood why this ancient Buddha from far away appeared in this world. Now He expressed His profound wisdom. This is perfect harmony of the wisdom of Buddhas both ancient and present, both one and many. The following sutra passage begins by saying, “In all those lands, the ground was made of crystal. Trees of treasures and precious clothing dignified the land. Countless trillions of Bodhisattvas filled the lands. Precious curtains were spread everywhere, and jeweled nets hung from above.”

Those lands in the east as numerous as the sands of 500 trillion nayutas of Ganges Rivers are referred to as “all those lands.” The number of sands of 500 trillion nayutas of Ganges Rivers is referred to with “all”. “All” means that there were many lands. In all those many lands, “The ground was made of crystal. Trees of treasures and precious clothing dignified the land.” Each land was very pure and magnificent. Countless trillions of Bodhisattvas filled those lands. In particular, precious curtains “were spread everywhere,” and there were many jeweled nets. Not only was the ground made of crystal, but in fact, from above, precious curtains and jeweled nets hung down. Clearly, these lands were very magnificent.

The ground was made of crystal: This represents a clear, undefiled, virtuous, pure, and uncontaminated mind.

So, “The ground was made of crystal. This represents “a clear, undefiled, virtuous, pure, and uncontaminated mind.” Every one of those lands was like this; they were all this pure and undefiled. In those places, everyone’s minds were virtuous and pure, without any attachments or defilements. These were the lands in the east as numerous as the sands of 500 trillion nayutas of Ganges Rivers. In terms of the environment there, the ground was very pure and clean. Most of the people there were Bodhisattvas. So, the body and minds of every Bodhisattva was very pure and without defilements. They had minds that were virtuous, pure and free from attachments or defilements.

Trees of treasures: This represents the Bodhi Tree King. Precious clothing: This represents gentleness and patience.

In the environment of these worlds to the east, “Trees of treasures and precious clothing dignify [the land].” All the trees one can see on that land are l trees of treasures. They are not like the trees in the Saha world, where leaves flourish during spring and turn yellow and become dry during autumn, when they begin to fall off onto the ground. The trees in those lands are green all year round. The trees of treasures that grow in those lands are all very magnificent. They represent the “Bodhi Tree King.” They are all in that place. “Bodhi” means enlightenment. Even the trees there bear the name “enlightenment”. So, everything that the eye can see there is all very magnificent. “Precious clothing” represent “the clothing of gentleness and patience.” For those who live in that land, the clothes they wear are the clothing of gentleness and patience. In other words, in those lands, everyone is a spiritual practitioner. Everyone practices the Great Vehicle and [follows] the Bodhisattva-path. [For them] “Great compassion is the room, gentleness and patience are the clothing.” [They] actualize the Six Paramitas in all actions. In these places, everyone is like this; there are many Bodhisattvas.

Bodhisattvas: Bodhisattvas are awakened sentient beings who form great aspirations. Their every thought is of compassion.

In that place, there are “countless trillions of Bodhisattvas. Nearly everyone there is a Bodhisattva. Everyone there is a Bodhisattva, so they fill that place. Thus, Bodhisattvas must wear the clothing of [gentleness and] patience. They are those who engage in the Bodhisattva-practices, awakened sentient beings with great aspirations. Everyone there is replete with compassion. Their every thought is on sentient beings. People from that land are like this. They all engage in spiritual practice like this. Clearly this land is very auspicious and very magnificent. People there all dignify themselves. So, bringing [these elements] together, the environment of those lands the environment of those lands is quite magnificent.

With Bodhisattvas as the state they connect to, they form great aspirations to seek the unsurpassed path for the sake of sentient beings. So, they are called Bodhisattvas. They are replete with their great vows to benefit themselves and others because they seek great Bodhi to benefit sentient beings.

Here, it expresses that, “With Bodhisattvas as the state…” which means that their external conditions are [those of] Bodhisattvas. The conditions of the world to the east are [those of] Bodhisattvas, who are awakened sentient beings. This is the state of the world to the east. This means that all of them have “formed great aspirations to seek the unsurpassed path for the sake of sentient beings. So, they are called Bodhisattvas.” The word Bodhisattva [is abbreviated as “Pusa.” “Bodhi” means enlightenment while “sattva” means sentient being. Every person here is an awakened sentient being; they are called Bodhisattvas. This is because they have awakened and seek the path to Buddhahood. They have yet to reach Equal Enlightenment, so they are learners who have formed great aspirations. They have yet to attain [complete] realization or truly reach the same state as the Buddha. Thus, they must seek the path to Buddhahood. They are people who seek the unsurpassed way. They have to seek the path to Buddhahood and transform sentient beings. So, they are called Bodhisattvas. They are replete with “great vows to benefit themselves and others.” They are Bodhisattvas. They seek the path to Buddhahood and transform sentient beings they benefit themselves, while they also transform sentient beings in order to benefit others. So, they “seek great Bodhi to benefit sentient beings.” They seek Bodhi, or awakening, in order to benefit sentient beings. They do not seek this for themselves; their goal is to benefit sentient beings. They are Bodhisattvas who have great aspirations. They are not selfish; they are Bodhisattvas who form great aspirations. This is like those in the word who study medicine. They study medicine to save others”? I asked medicine because I want to help others. People choose to be nurses because they want to look after patients. By the same principle, Bodhisattvas seek the Buddha-Dharma to transform sentient beings. So, they “seek great Bodhi to benefit sentient beings.” They want to benefit and transform sentient beings. This is what Bodhisattvas seek; this is a principle. The Buddha emitted a light from between His brows. The lands in the east [that were illuminated] are very magnificent. Everyone there seeks the path to Buddhahood, and everyone puts the [teachings] into practice. In order to save and transform sentient beings. There, the Buddha-Dharma is widespread. Once they accept the Buddha-Dharma, their minds are naturally purified. Naturally, the jeweled trees, the Bodhi trees, will grow in the ground of their minds. Their states of mind are such that [everyone] is covered in the clothing of patience. Our hearts must also be covered by the clothing of gentleness and patience. This is seeking the path to Buddhahood and transforming sentient beings. We must form aspirations to seek the Dharma so that everything we do benefits sentient beings. All those who benefit sentient beings can be called Bodhisattvas. [His] ray of light illuminated the east, where “Precious curtains were spread, and jeweled nets were hung from above.”

Precious curtains: This refers to being covered with compassion. Jeweled nets: This refers to the jeweled net of the precepts.

We have often mentioned the precious curtains; this refers to being covered with compassion. These precious curtains are woven from very fine threads. This represents the compassion that covers us. Not only are there precious curtains in that land, but there are also jeweled nets. The jeweled nets form a canopy, like putting up a tent. The precious curtains and jeweled nets cover those lands as if in the shape of a ball. It is like a sphere covering the lands. “This refers to the jeweled net of the precepts.” This is an analogy for the precepts. We must uphold the precepts like jewels. We connect the jewels one by one with strings, otherwise, the jewels will be scattered. The jewels must be strung together with strings in order to be woven into a net. This is called a “jeweled net.” As we learn the Buddha’s teachings, we must follow the rules of the precepts. It is as if we are in this net, which guards against wrongs and stops evils. We do not cross the boundaries. We must abide by the precepts. It is the same principle. So, when we learn the Bodhisattva Way, we must uphold the precepts. Only then can we truly become Bodhisattvas. By refraining from all evil, we abide by the precepts. By doing all that is good, we seek the Dharma and transform others. By practicing diligently, this is the Dharma.

The following passage of the sutra states that. “The Buddhas of those lands, in a great and wondrous voice, expound all Dharma. They also saw the infinite trillions of Bodhisattvas all over those lands expounding the Dharma for the assembly.”

All these lands, the lands as numerous as the sands of 500 trillion nayutas of Ganges Rivers [are like this]. In every one of these lands, the environment is as we described before. A Buddha is present in each of these lands, and these Buddhas use their wondrous voices to expound all Dharma.

The Buddhas of those lands, in a great and wondrous voice, expounded all Dharma: Each and every one of those Buddhas expounded all the teachings in a great voice.

In every land, there is a Buddha. In these 500 trillion lands, there are 500 trillion Buddhas. “Each and every one of those Buddhas, every Buddha in each of these lands, expounded all the teachings in a great voice. The Buddha in each of these lands spoke with a wondrous voice. This means that the Dharma is [heard] throughout the country and everyone takes the Dharma to heart. Many people’s minds seek the True Dharma. When one Buddha speaks the Dharma, infinite Bodhisattvas will listen and take it in. “Did you hear the Dharma? Did you hear it?” Everyone there heard the Dharma. So, it is called a “great voice,” which means the voice reaches all universally. Thus, everyone can listen and take it to heart. This is called a great voice.

When we listen to the Dharma, if we hear it and allow it leak away, then it is as if we never heard it or as if it was never taught. If so, the voice does not reach all universally. When the voice does not enter peoples’ hearts, it is the same as having no sound at all. If they take the voice to heart, then it is a great voice. Not only will the voice be very clear in peoples’ minds, it will last a long time and forever remain there. When the voice of the Dharma never ceases, this is a great voice. This is like [what happened] yesterday, in our humanistic culture mission planning meeting. Everyone shared [their experience], and during that, someone shared that it has been 30 years since the medical mission was first established. Our staff began to talk about our mission of medicine. Medicine cannot exist without our doctors. So, they began to interview the doctors from the earliest days. They interviewed Dr. Chen Ing-ho; he was the first doctor to come join our hospital. He was also the first to vow that, “If I go to Hualien, I will never leave Hualien.” With that vow, for the past 30 years, he has accomplished [a lot]. Even though he is in eastern Taiwan, in Hualien, [he has treated] many international patients during these 30 years with difficult illnesses in the orthopedics department. [There are many cases] where, in other countries, doctors were unable to treat the patients. Those patients, some of whom were poor, were brought to Hualien by Tzu Chi volunteers to receive treatment; there are many like this. “Turning one’s life around,” describes Dr. Chen Ing-ho and his experience. People say to him, “It is such hard word!” “No!” he says, “I do it willingly with joy.” His motto is one of the [Jing Si Aphorisms]. “Everyone has limitless potential.” He said that this motto, for the past 30 years, has been in his mind. Although his body may inevitably become tired, his mind is not tired. With his limitless potential. He can exercise his many strengths to save very many people. When we think about the orthopedics department, just within the past two or three years, even last year or as recently as this year, he is still “turning lives around.” Tzu Chi volunteers brought Chen Tuanzhi from China back [to Hualien for treatment]. At birth, her legs folded the opposite way. From birth to adulthood, for 26 years, the bottoms of her feet never touched the earth. This is because she was born with legs that bent forward. When we kneel and move forward, we use our knees. But in her case, her feet were in front of her. Her knees were inverted, so she moved forward with the back of her knees. Finally, at 26, she was brought to our hospital, and she spent a year here. After 6 or 7 different surgeries, she was able to stand up. After half a year [of treatment], she stood up. She then spent the other half of the year learning to walk through physical therapy. Finally, she stood upright elegantly and went back to Xiamen. In addition to this young lady, Chen Tuanzhi, there are also many other patients like this [that he treated]. These are wondrous skills, wondrous techniques and wondrous treatments. This is his potential; he has an infinite amount of potential. Even though he may feel tired physically, in his mind, there is still so much potential he can exercise to save [even] more people. This saying, “Everyone has limitless potential,” has remained in his heart for a long time. He can use wondrous techniques to save others. Was he the only one who heard this saying? There are many who heard it. The principle is the same. So, the great voice reaches all universally. When [the Buddhas teach] people, and people can take their words to heart, then this voice is great and effective; the words will be etched into their minds, and the voice will always remain there. Doesn’t this reach all universally? So, here it expresses that all Buddhas in the lands as numerous as the sands of 500 trillion nayutas of Ganges Rivers taught with such a great voice. So, those lands were filled with Bodhisattvas, “countless trillions of Bodhisattvas.”

They also saw the infinite trillions of Bodhisattvas. They also saw the infinite trillions of Bodhisattvas all over those lands expounding the Dharma for the assembly: Each and every one of those lands was full of Bodhisattvas, who each expounded the Dharma for their assembly.

Because the Dharma was like this, it was able to enter many people’s minds, so many sought the Dharma in order to transform sentient beings. These infinite trillions of Bodhisattvas seeking the Dharma were all over those lands, expounding the Dharma for sentient beings. The Dharma is constantly being transmitted. What the Buddha spoke once would be passed on from mouth to mouth; each person passes the Buddha’s teachings along. These trillions of Bodhisattvas spread the Dharma. The voice would come from one Buddha’s mouth and infinite Bodhisattvas would spread the Buddha-Dharma like this. “Each and every one of those lands was full of Bodhisattvas.” There are many Bodhisattvas throughout each of those lands. Each Bodhisattva has sentient beings that he transforms, and he expounds the Dharma to those he transforms. Bodhisattvas seek the Dharma to benefit all beings. So, they must quickly expound it for them. This means that, to learn the Buddha’s way, we must mindfully listen to the Dharma. Is there truly any such light that can illuminate so many Buddhas and Bodhisattvas in the worlds to the east? All we can say is that wherever the principles abide…. The Dharma is intangible without substance or form but the Dharma exists everywhere. I have been speaking of this to everyone recently. Similarly, when I was in Hualien yesterday, many leaders of our humanistic culture mission all returned here to share their experiences. [However], one of the leaders did not come back. Xiao Yijun [was missing from among them]. Jianming said to me, “He also had matters to report to Master, but he was unable to come back. Let us listen to him personally give his report to Master.” Everyone [wondered], since he was not here, how could he report to me personally? Then, on the screen Xiao Yijun appeared from a studio in Taipei. He was in a studio with nothing else inside. The studio was empty. This is called a virtual studio. It is virtual, but things can be created from nothing. If you want a chair, a table or any other furnishings, those things do not need to physically exist there. Everything can appear virtually, as if there is actually something there. This is true emptiness and wondrous existence. Hualien is so far away from Taipei. When we were holding the meeting here, when He Jianming told me that Xiao Yijun also had something to report to me, I saw him just like that standing [in the studio]. He began to explain to me what the [studio] is like, that they were just testing it right now. They asked Superintendent Chien to try it out. When Superintendent Chien began by walking in, there was nothing just like [before]. But when he was about to speak, all these [virtual things and decorations] appeared [around him]. It was truly amazing. Isn’t this wondrous? It was wondrous! In the world, the Dharma can be like this. This is how profound and broad the Buddha’s wisdom is. This is something that humans have developed, using technology to create this environment. In the Buddha’s era, with the Buddha’s profound and broad wisdom, these things were already in the Buddha’s mind, in His ocean of enlightenment wisdom. We have already discussed before. His ocean of enlightened wisdom. It was all within the Buddha’s mind. So, the scenes that the Buddha described were in fact all illusory. However, the principles truly exist. The stupa is illusory, but actualizing the Six Paramitas in all actions is real.

In summary, the Dharma that the Buddha taught was meant to teach everyone to comprehend the Buddha-Dharma, take it to heart and put it into practice on the Bodhisattva-path. “Each and every one of those lands was full of Bodhisattvas.” There were Bodhisattvas everywhere. Thus, those lands are filled with Bodhisattvas. I hope that everyone’s hearts are filled with Bodhisattva-thoughts. This is the Dharma that the Buddha taught. Are we all able to comprehend this? For those who are mindful, the Dharma will forever be in our minds, and we must put it to use. So, we must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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20180126《靜思妙蓮華》分化無量 佛智深廣 (第1271集) (法華經•見寶塔品第十一)
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