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 20180202《靜思妙蓮華》寶樹莊嚴 五忍為座 (第1276集) (法華經•見寶塔品第十一)

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發表主題: 20180202《靜思妙蓮華》寶樹莊嚴 五忍為座 (第1276集) (法華經•見寶塔品第十一)   周四 2月 01, 2018 4:39 pm

20180202《靜思妙蓮華》寶樹莊嚴 五忍為座 (第1276集) (法華經•見寶塔品第十一)

⊙「城邑聚落山河自何而無,顯見淨土而不見穢土者,以淨穢分界,乃群情之見,心境一如,何有淨穢分別。」
⊙一實之理,如如平等,而無彼此之別,謂之不二。菩薩悟入一實平等之理,謂之入不二法門。本性非善非不善,是名不二。蘊之與界,凡夫見二,智者了達,其性無二。無二之性,即是佛性。
⊙一實之理,如如平等,而無彼此之別,謂之不二;菩薩悟入,一實平等之理,謂之入不二法門。本性非善非不善,是名不二,蘊之與界,凡夫見二,智者了達,其性無二,無二之性,即是佛性。
⊙「以寶網幔羅覆其上,懸諸寶鈴。唯留此會眾,移諸天人置於他土。」《法華經見寶塔品第十一》
⊙「是時,諸佛各將一大菩薩以為侍者,至娑婆世界,各到寶樹下。」《法華經見寶塔品第十一》
⊙「一一寶樹高五百由旬,枝葉華果次第莊嚴。諸寶樹下皆有師子之座,高五由旬,亦以大寶而校飾之。」《法華經見寶塔品第十一》
⊙一一寶樹高五百由旬:即表五分功德法身。五分法身:以五種的功德法,成就佛身,叫做五分法身。
⊙五分法身:一、戒法身,二、定法身,三、慧法身,四、解脫法身,五、解脫知見法身。
⊙五分法身:一、戒法身,謂如來三業,離一切的過失。
⊙五分法身:二、定法身,謂如來真心寂滅,離一切的妄念。三、慧法身,謂如來真智圓明,通達諸法的性相。
⊙五分法身:四、解脫法身,謂如來的身心,解脫一切的繫縛。
⊙五分法身:五、解脫知見法身,謂如來具有了知,自己實已解脫的智慧。
⊙枝葉華果,次第莊嚴:枝喻事相,一一相中復有多別,喻如葉。開華表因,成果表智。如次進修,用嚴法體。
⊙諸寶樹下,皆有師子之座,高五由旬:樹是願行。座表空寂。安詳其理名為座。
⊙座高五由旬:即五忍位。五忍:一、伏忍,二、信忍,三、順忍,四、無生忍,五、寂滅忍。
⊙五忍,一、伏忍:伏即隱伏,忍即忍可,又安忍。
⊙五忍,二、信忍:信者,隨順不疑。三、順忍:順即隨順,亦從。
⊙五忍,四、無生忍:謂七地、八地、九地菩薩,妄惑已盡,了知諸法悉皆不生。
⊙五、寂滅忍:謂第十法雲地,等覺菩薩,妙覺果佛,諸惑斷盡,清淨無為,湛然寂滅,故名寂滅忍。
⊙亦以大寶而校飾之:坐是空法,今云寶飾,即表不空如來之坐。

【證嚴上人開示】
外面有風、有雨的聲音,但願這個聲音,能夠慢慢降低下來,希望大家用心聽。時間總是在這樣的空間在過,現在這個空間就是隨著氣候的變化,現在,那就是颱風天。這個颱風,「莫蘭蒂」,是一個強烈的颱風,氣象局不斷不斷報出了,風力是大、是強,範圍是廣,希望大家要提高警覺,但願人人用最虔誠的心,期待這個颱風,能夠位置稍微這樣移動一下,若能靠海一些,能夠雨勢、風力稍再減弱一點,對陸地,人就能平安,那就要看人,人人用虔誠的心。

娑婆世界本來就是這樣,世間的環境隨著大自然的景象,所以有春夏秋冬,春夏秋冬,在夏季與秋季這期間,本來氣候溫度會較高,氣壓、氣流就會較不穩定,就有這個颱風會合的氣流。尤其是幾年來,在秋季來時,颱風就密集很多。去年這個時候,也是我們的人醫會回來臺灣,是全球的人醫會醫生共同,志同道合,有緣會合在慈濟,他們為天下眾生,貧窮苦難、病苦的眾生,他們願意付出。這樣在每年一次,期待中秋月圓時,能夠全球慈濟人醫會,就是大醫王,回來臺灣,來與師父過中秋,最重要的是大家有志一同,會合來討論、來分享。一來討論醫療生態,每一個國家的醫療生態是不同,有差別,大家能夠共處一堂來彼此分享,也能增加一些在國際間,不同的生態、環境、經濟、醫療等等,彼此之間互相分享,互相吸收,了解國際間醫療生態。

同時也能夠互相了解,慈濟的有志一同的大醫王,投入在慈濟裡,每一個國家為當地貧窮苦難人,如何付出。當地是有天災意外嗎?有天災意外的災難,人醫會的醫護人員、藥師等等,他們就與慈濟人共同去關懷,去看病、去療傷。或者有的地方是貧窮苦難,病人走不出來,醫生、志工、護士、藥師,就一群人走進去,關心他的家庭,了解他的病苦,或者是有的要換藥的,有的要清瘡,這就是醫護人員、志工那一分的愛心,到貧困苦難人的家庭去。這是人間的菩薩,這是人間的大醫王,他們願意辛苦付出,為貧病苦難人,作為人間生命中的貴人,這些都是天下間的菩薩。而且他們也是定期,也會去做衛教,健康教育等等,為眾生的健康而守護。很多的國家就是這樣。像是菲律賓人醫會,慈濟人醫年會集會,取在(農曆)八月十五日,其實是菲律賓開始。

他們去離島義診,每一次去,病人很多,他們的訊息報回來,我就這樣說:「的確,感恩大家,我無法去,你們若能夠來……。」醫生很歡喜,聽到這樣的訊息,由呂副院長著一群醫生來了,剛好是中秋節,在這裡過中秋。要回去時,就問他們:「明年還願意來臺灣過中秋嗎?」他們就說:「很好啊!我們若能每年來與師父過中秋,看月亮,很歡喜!」「這樣好啊,明年再來。」就這樣年年中秋節,就是來精舍過中秋節。記憶中,同樣,若是中秋節這一天,抬頭來看月,月亮是不是能浮出來呢?天清嗎?有時候,雲,烏雲遮天,就很擔心,「今晚應該是看不到月亮,可能會稍微下雨。」「沒關係啦!」總是大家就照常在外面,排著椅子、桌子,同樣是露天。果然,有幾年的時間下著毛毛小雨,卻是大家也是在這樣,小小的、細細的雨中,歡喜同樂。一下子,雨停了,抬頭看,月亮出來了。這種大地人圓,天上月也圓,擔心中,得到皆大歡喜。

從這樣,一個一個國家人醫會,就這樣取在這個時間裡回來。這就是人醫,為什麼每年在中秋呢?中秋,氣候有時候秋雨綿綿,怎麼幾年來就會加上颱風,已經連續好幾年了。去年也是颱風,颱風警報,大家,人醫會還是照常,回來花蓮舉行,到了圓緣那一天,就又是颱風要登陸,所以要,大家要回去時,車班就這樣,「車子有開嗎?還是沒開呢?安全第一啊!」在這個地方再延一點時間,讓大家歡歡喜喜,平平安安回去。

今年又是颱風,一直,心就是很擔心啊!祈求、祈求人人能夠虔誠,能夠這一波又是平安過,讓大家這一分愛心,平時在各個地方為人群付出,難得能夠有志者共聚一堂,大家有緣來合會,互相鼓勵、互相鞭策,這樣加強大家的道心,加強大家的愛心,這種因緣希望不要錯過。

昨晚已經全都到達了,平安報到,現在都是在靜思堂,但願大家很歡喜來,臺灣地主隊也是很用心,在迎接著,希望大家就是結好緣,增長智慧,這是福慧雙修的好機會。這讓我感恩,也感動啊!日日都在說感恩、感動,這個話說不完啊。好,現在雨較停了,我是不是趕緊爭取時間。

來,「城邑聚落山河自何而無,顯見淨土而不見穢土者,以淨穢分界,乃群情之見,心境一如,何有淨穢分別。」

城邑聚落山河
自何而無
顯見淨土
而不見穢土者
以淨穢分界
乃群情之見
心境一如
何有淨穢分別

這意思就是要告訴大家,我們昨天說過,聚落的地方,或者是城市、鄉鎮等等,這忽然間全都沒有了。「城邑、聚落」,這就是表示男女,或者是心地穢惡,不平衡的心態,雜念穢惡,佛法將要聚集的地方,這些完全都沒有了。「山河自何而無」。不論是山河、坑坎、丘陵,每樣全都忽然間平正了,很平,因為所有的分身佛將來集了,當然就沒有崎嶇不平、高高低低了,一切都要讓它很平坦,好像是琉璃一樣,平坦的土地。「顯見淨土而不見穢土,以淨穢分界,乃群情之見」。

我們上次也有說過了,是清淨呢?是污穢呢?人心,就是看我們自己的心,是用清淨心來面對呢?人與事物,聽法等等,是不是都用清淨心呢?或者是帶著煩惱心、污染心呢?其實,只是一念心,「淨穢分界,乃群情之見」,只是,好壞是人的心來分別。所以,「心境一如,何有淨穢分別」呢?我們若常常能保持著我們的心境就是這樣一如,沒有別念,就是清淨無污染。若能這樣,這就是,世界就無不都是淨土,「心淨則土淨」,人心若清淨,自然國土就清淨。

一實之理
如如平等
而無彼此之別
謂之不二
菩薩悟入
一實平等之理
謂之入不二法門
本性非善非不善
是名不二
蘊之與界
凡夫見二
智者了達
其性無二
無二之性
即是佛性

所以說,「一實之理,如如平等」。這一實大乘法是如如平等,佛陀雖然談空說有,其實無不都是,為我們的真如本性,希望能開啟。眾生根機不整齊,佛陀不得不談空說有,其實都是一實之理。「如如」,就是這樣,真如本性都是平等,所以「而無彼此之別」。沒有說他是污穢,我是清淨;沒有說佛是永遠佛是大覺者,眾生永遠都是污穢的,不是這樣。佛也是從凡夫修,從凡夫成正覺,佛做得到,我們凡夫也能可成佛,人人平等,所以可以說「不二」。佛陀這麼說,一念心,「心、佛、眾生,三無差別」,三都沒有差別,都是為一,何況哪有二呢?所以「不二」。「菩薩悟入一實平等之理,謂之入不二法門」。菩薩已經體會了,了解了,佛陀為他們授記了,他們已經發大心了,一心向佛,就行在菩薩道上。

「本性非善非不善」,所以「是名不二」。我們人人的本性,不是善、不是惡,無善無惡,就是這樣這麼的平穩。善,是因為眾生有苦難,所以我們要啟發善心,行菩薩道,若人人都是善,人人全都無苦難。人與菩薩與佛同樣,心就是常常很平齊,寂靜清澄,無高無低,就是這樣這麼的平穩,所以,非善也非不善,就是無善也無惡,就是沒有高低,不是像娑婆世界,有高山就有深坑,沒有,我們的心很平,如琉璃地,清淨、平穩。所以說,「蘊之與界」。「蘊」是五蘊,「界」是十八界。前面我們也說過了,「五蘊」,色、受、想、行、識,色在外面誘引我們的眼根,六根、六塵、六識,就是三六十八,分成了「十八界」,凡夫在「十八界」裡造作煩惱。

佛、菩薩,就沒有這十八界、五蘊之分,全部就是不二。若是凡夫,就是有這二見,有五蘊,有十八界。「凡夫見二」,菩薩就是沒有,無二,沒有善、沒有惡,在這五蘊、十八界中,沒有善惡的分別,若是凡夫,在這五蘊、十八界造作煩惱無明,所以他就有善惡二項。修行,要修得回歸本性,無善無惡,人人平等,大家都是享受,享受著這種寂靜清澄,平等的境界,這就是最美妙。

一實之理
如如平等
而無彼此之別
謂之不二
菩薩悟入
一實平等之理
謂之入不二法門
本性非善非不善
是名不二
蘊之與界
凡夫見二
智者了達
其性無二
無二之性
即是佛性

所以,「其性無二,無二之性,即是佛性」,佛性平等,靜寂清澄,所以說起來,樣樣都是很簡單。

來看前面的(經)文:「以寶網幔羅覆其上,懸諸寶鈴。」

以寶網幔羅覆其上
懸諸寶鈴
唯留此會眾
移諸天人置於他土
《法華經見寶塔品第十一》

大地是平正,很平,很清淨,上面所覆著的是寶網幔,「寶網幔羅覆其上」,這樣在上面。向上看都是寶,珍珠、琉璃,七寶合成,珍珠、瑪瑙等等,前面說過了。將這些七寶成為網,這樣覆蓋,所以下面看到的是琉璃世界,上面是七寶完成,這就是表達出了法,上下無不都是清淨的寶物,法無不都是我們的福與慧,這寶鈴就是表示法。常常在聽法,享受著寂靜清澄,聞法的境界,增長智慧。所以「唯留此會(眾)」。心接受法的人,根機成熟的人,就在這個會中;根機還未成熟,天人,他就要避開。因為有很多分身佛,就是再接下去有很多道理,不喜歡聽,或者是根機聽不懂,他就移到一邊去,讓能聽、能接受法的人,就一直進來,就是所有的法這樣一直集中來了,非根器的人,他就慢慢要退避。

「是時,諸佛各將一大菩薩以為侍者,至娑婆世界,各到寶樹下。」

是時
諸佛各將一大菩薩
以為侍者
至娑婆世界
各到寶樹下
《法華經見寶塔品第十一》

所有的諸佛,地點都整理好了,大家心態都整理好了,準備好了,開始要接受大法,諸佛法身亦是再會合過來。不只是諸佛法身,還有菩薩,隨從的人也來了。接下來這段文,他們一來,就都知道自己的位置在哪裡,就位了,就到寶樹下,因為這化土上面是寶樹,以及界道,金繩界道,琉璃為地,寶樹行列,金繩界道,這都是前面說過了。所以這是位置,法也要歸法的法位來了。

所以,經文再說, 經文:「一一寶樹高五百由旬,枝葉華果次第莊嚴。諸寶樹下皆有師子之座,高五由旬,亦以大寶而校飾之。」

一一寶樹高
五百由旬
枝葉華果次第莊嚴
諸寶樹下
皆有師子之座
高五由旬
亦以大寶而校飾之
《法華經見寶塔品第十一》

這段經文,接下來這段經文就是這樣說,「一一寶樹高五百由旬」,表示「五分功德法身」。

一一寶樹
高五百由旬:
即表五分功德法身
五分法身:
以五種的功德法
成就佛身
叫做五分法身

這五百由旬,就是歸納在法裡,那就是表示「五分法身」。

什麼叫做「五分法身」?它有五種功德,這五種功德成就佛身,叫做「五分法身」。我們要修行,不能缺這五項,缺了這五項,我們也不能成佛。

五分法身:
一、戒法身
二、定法身
三、慧法身
四、解脫法身
五、解脫知見法身

第一就是「戒法身」。這個戒,戒是什麼?戒三業,身、口、意三業。

五分法身:
一、 戒法身
謂如來三業
離一切的過失

說話,要很用心來說話,有時一言之差,就會惹成禍端,所以我們說話要很小心。佛口所生子,法從口出,佛陀開口就是說法,是道理的法,能夠人人的慧命,從佛陀的口中來成長慧命,這是佛的淨口業。身,佛陀舉手動足,無不都是人生的典範,來來回回,佛所到的地方,無不都是因緣,乘著因緣度眾生,應眾生的機緣,就現在任何一個地方。現在與娑婆世界有緣,來來回回,這個身來人間,為人間典範,「三界導師,四生慈父」,離不開這個身形來教育眾生。所以,身、口,還有意,佛的心意,那就不用說了,永遠都是寂靜清澄,雖然為大地眾生悲心不斷,卻是能永遠輕安自在,靜寂清澄,這是佛的心意,永遠都是清淨。這是佛要在戒,重在戒,這就是我們修行要磨練,磨練出了心如如不動,不受外境影響,有高低起伏,沒有,永遠平靜。

第二就是「定法身」,要穩定下來。「謂如來真心寂滅」,所以「離一切的妄念」,這就是佛的定心。

五分法身:
二、定法身
謂如來真心寂滅
離一切的妄念
五分法身:
三、慧法身
謂如來真智圓明
通達諸法的性相

三就是「慧法身」,智慧,因為他的心力定,沒有煩惱起伏,所以「如來真智圓明,通達諸法性相」。這就是諸佛的慧,諸佛之慧與天地合一,無一不知,無一不曉,這是真智圓明,這是慧的法身。

第四,那就是「解脫法身」。

五分法身:
四、解脫法身
謂如來的身心
解脫一切的繫縛

如來,乘如是法而來人間,來來去去,如法度眾生,不是受業來的,他是應眾生需要,乘如是法而來人間,所以永遠都是解脫,解脫一切的繫縛,沒有什麼能束縛到佛的心,障礙到佛的心境,心平靜,很定。

五就是「解脫知見法身」,就是佛的法身,他解脫了,不受障礙。

五分法身:
五、解脫知見法身
謂如來具有了知
自己實已解脫的智慧

這解脫知見法身是「如來具有了知,自己實已解脫的智慧」。我們自己呢?凡夫都不知道,「這樣我到底有智慧,還是沒有智慧?」我們自己還沒有很肯定,我們是不是有得到解脫了沒有?我們很不肯定自己,但是佛他已經完全肯定了,肯定自己,很有信心,肯定自己不是業力來的,是乘如是法而來人間。這五項,叫做「五分法身」,這要很長久的時間,來歷練、修行,才有辦法得到「五分法身」,「五分法身」就位,他們的位置,這個法要歸位來,這是屬「五分法身」。

枝葉華果
次第莊嚴:
枝喻事相
一一相中復有多別
喻如葉
開華表因
成果表智
如次進修用嚴法體

「枝葉華果次第莊嚴」。就是枝譬喻事相,「一一相中復有多別」,所以譬喻葉。開花表示因,成果表示智,「如次進修用嚴法體」。這樹,一棵樹,樹幹,展枝了,枝就很雜了,很多的枝,枝就有葉,有枝有葉,這樣,看它這個枝如何竄,葉子長出來,就是莊嚴。世間事相很多,道理要應人間,就像那棵樹,這棵樹要茂盛起來,需要有枝,有枝、葉,這就是這樣譬喻,譬喻事相。開華表示因,成果表示智。這棵樹,這枝葉茂盛時,自然它會開花,開花那就是因。這棵樹是什麼樹,它一定開什麼花,在開花展現出來,就是因;花開了之後,裡面那個果實,那就是種子。

所以「成果表智」,種子出來了,是表示能再傳下去。修行不能半途而廢,聽法也不能半途而廢,我們若半途而廢,就沒有結實了。沒有結實,就沒有結果;沒有結果,你就無法有種子再傳下去。同樣的道理,所以「如次進修,用嚴法體」。我們的身體,我們就是要這樣修行,我們要有這樣的戒,有這樣的威儀。這律儀就是表示我們修行的過程。

諸寶樹下
皆有師子之座
高五由旬:
樹是願行
座表空寂
安詳其理名為座

所以,「諸寶樹下皆有師子之座,高五由旬」,樹是願行。我們要發願,我們要身體力行。座是「諸法空為座」。我們要著「忍辱衣」,我們要「諸法空為座」,我們要「大慈悲為室」,同樣的道理。所以「安詳其理名為座」。這道理全都會集來了,這就是座,道理就是我們的獅子座。

所以「座高五由旬」,這個坐的位置也有五由旬,這表示還要有五忍。

座高五由旬:
即五忍位
五忍:
一、伏忍
二、信忍
三、順忍
四、無生忍
五、寂滅忍

「五忍」,就是一要「伏忍」,忍,要調伏。

五忍
一、 伏忍:
伏即隱伏
忍即忍可
又安忍

眾生剛強,我們要調伏。不只是眾生剛強,我們要調伏,我們自己的心性剛強,也要調伏,先調伏自己,才能調伏他人,所以需要忍。「忍即忍可,又安忍」,要能堪得忍,或者是說:「這不算什麼。」這樣就是安忍。

五忍
二、 信忍:
信者
隨順不疑
三、 順忍:
順即隨順
亦從

第二,「信忍」,就是信,「信者,隨順不疑」。第三,「順忍」,「順即隨順,亦從」。我們不只是隨順,我們要與佛的道理來會合,要順從這個道理走。

五忍
四、 無生忍:
謂七地、八地、
九地菩薩
妄惑已盡
了知諸法悉皆不生

第四,「無生忍」。就是「謂七地、八地、九地菩薩」,這已經修行到,七、八、九地去了,十地菩薩,他已經到第九地了,所以「妄惑已盡」,這些無明煩惱都盡了,所以「了知諸法悉皆不生」。很多的煩惱法,我們都了解了,我們不會再生煩惱。

五、 寂滅忍:
謂第十法雲地
等覺菩薩
妙覺果佛
諸惑斷盡
清淨無為
湛然寂滅
故名寂滅忍

第五就是「寂滅忍」,完全都忍了,到「法雲地」的境界,那就是菩薩十地了,這叫做「等覺菩薩」。「妙覺果佛,諸惑斷盡,清淨無為,湛然寂滅,故名寂滅忍」。這就是我們修行的過程。

所以,「亦以大寶而校飾之,坐是空法」。這個大寶,用種種的寶物來莊飾它,那就是表示我們坐在這個法座,那就是空法。尤其是現在說「寶飾」,就表示「不空」,意思就是真空妙有之坐。

亦以大寶
而校飾之:
坐是空法
今云寶飾
即表不空如來之坐

各位,學佛就是這樣。我們不論是「五分法身」或者是「五忍」,都是我們修行的過程。修行的過程,常常要很平靜的心態。看,剛才出來,說話的聲音夾雜著雨聲,現在,法開始說,雨停了,讓我們能靜靜來聽,也期待人人要循循地接受,同樣要將這個法身體力行,這就是要時時多用心!


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發表主題: 回復: 20180202《靜思妙蓮華》寶樹莊嚴 五忍為座 (第1276集) (法華經•見寶塔品第十一)   周五 7月 27, 2018 6:46 am

Explanations by Master Cheng-Yan
Subject: The Five Stages of Patience as the Throne (寶樹莊嚴 五忍為座)
Date: February.02.2018

There are sounds of wind and rain outside, but I hope these sounds will gradually quiet down. I hope that everyone can listen mindfully. Time is always passing in this space. This space is subject to changes in the weather. Right now, there is a typhoon, typhoon Meranti. This is a very powerful storm. The Weather Bureau is continuously reporting that the winds are very strong and [the storm] spans a large area. I hope we can all heighten our vigilance. I hope that we can all, with great reverence, pray that this typhoon will move a little. If it could be a bit closer towards the ocean and the rain and wind could lighten up a bit, the land and people would be safe. [This prayer] depends on the sincerity in our minds. This is how the Saha World has always been. The world’s environment follows the phenomena of Mother Nature. That is why we have the four seasons. During the four seasons, in summer and fall, the temperature is higher, and the pressure and air currents are less stable. Thus, there will be typhoons. Especially in recent years, when fall arrives, there have been more typhoons.

At this time last year, our TIMA volunteers were also returning to Taiwan. Our global TIMA doctors all share the same mission, have the affinities and gather at Tzu Chi. For all sentient beings, anyone who is poor, suffering or ill, they are willing to give of themselves. So, once a year, they look forward to the Mid-Autumn Festival, when TIMA volunteers from around the world, these doctors, return to Taiwan to celebrate the Mid-Autumn Festival with me. Most importantly, they all share the same mission and come together to discuss and share stories. On one hand, they discuss about medical care. Every country has a different medical care system, so they can all gather in one place and share [their experiences]. They can also increase [their knowledge] internationally, of different medical practices, environmental and economic factors, [various] treatments, and so on. They mutually share and absorb things from each other, understanding international medical care systems. At the same time, they can mutually understand how Tzu Chi’s doctors who share the same mission dedicate themselves to Tzu Chi, and in each country, help the poor and suffering. And if there are any natural disasters there? When there is a natural disaster, medical personnel, pharmacists and so on from TIMA accompany Tzu Chi volunteers to provide care, diagnose and treat patients. Or, in places that suffer from poverty, where patients cannot get out of the house, doctors, volunteers, nurses, and pharmacists go to those places to care for these families and diagnose their illnesses. Some need to change the bandages, while others need to clean the sores. Medical personnel and Tzu Chi volunteers, out of their love, visit the families of poor and suffering people.

They are the Living Bodhisattvas and the Great Medicine-kings of this world. They are willing to arduously serve others, to work to help the poor, ill and suffering and be benefactors in people’s lives. They are all Bodhisattvas in this world. Furthermore, they also make regular visits to teach them about hygiene, provide general health education, and so on. They safeguard these people’s health. They do this in many countries, like our TIMA [volunteers] in the Philippines. Every August 15th on the lunar calendar, TIMA volunteers gather together. In fact, it started with the Philippines. They held a free clinic on the outlying islands, and every time they went, there were many patients. When they reported back, I said to them, “Indeed, [I am] very grateful to you all. I cannot go, but perhaps you could come here.” The doctors were very joyful to hear this message. The associate medical director, Dr. Leh, brought a group of doctors back. It happened to be the Mid-Autumn Festival, so they stayed [here to celebrate]. When they were going to leave I asked them. “Are you still willing to come to Taiwan for the Mid-Autumn Festival next year?” They said, “That would be great! If we could spend the Mid-Autumn Festival with Master every year and watch the moon, we would be so happy! Great! Come here next year.” So, every Mid-Autumn Festival, they return to the abode to [celebrate].

In my memory, it was the same. On the day of the Mid-Autumn Festival when we raised our head to gaze at the moon, did the moonlights shine through? Was the sky clear? Sometimes, clouds cover the sky, people worry [and say,]. “Tonight, we might not be able to see the moon. It might rain a little bit.” “It doesn’t matter!” Regardless, everyone arranged chairs and tables outside. They still [sat] outside. As expected, for several times in the past years, it was drizzling, yet everyone still [enjoyed themselves], having fun under the small drizzle. All of a sudden, the rain may stop, and raising our heads, we may see the moon appear. As we fully gather here together on the land, and the moon is also full up in the sky, even amidst worry, we can feel great joy. From that time on, all of our TIMA [volunteers] from different countries come back at this time.

This is why TIMA [volunteers] return for every Mid-Autumn Festival. At the Mid-Autumn Festival, the weather has sometimes been rainy, but the past few years, there would be typhoons. It has been like this for several years. Last year, there was a typhoon as well. Even though there were the typhoon warnings, TIMA [volunteers], as always, returned here to Hualien for the gathering. On the day of the closing ceremony, there was another typhoon arriving. So, when it was time for everyone to go back, the train schedule was [affected]. “Is the train still running? Or is it canceled? Safety first!” So, they stayed here for a bit longer. Then, everyone went back joyfully and safely.

This year, there is another typhoon. I have been so worried! I hope that everyone can be reverent, so that we can all safely [weather the storm] and with everyone’s love, we can regularly help others everywhere. It is rare for people who share the same mission to gather together in one place, for everyone to have the affinities to meet, encourage and motivate each other. Thus, everyone can strengthen their aspirations and reinforce their loving hearts. I hope we will not miss this opportunity. Last night, everyone arrived safely. Now, [they] are all in the Jing Is Hall. I hope everyone is happy to be here!

Their hosts here in Taiwan also put their hearts into welcoming them, hoping that everyone can form good affinities and increase their wisdom. This is a great opportunity to cultivate both blessings and wisdom. I am so grateful, and I feel so moved. I express this gratitude and emotion every day. These words [of gratitude] have no end! Alright, now that the rain has stopped, I ought to seize the time we have, shouldn’t I?

“How did the cities, settlements, mountains and rivers disappear? The pure land was evident and the defiled land was nowhere to be seen. Discriminating between purity and defilement is the view of sentient beings’ emotions. When the state of our mind is unchanging, how can there be any discrimination between purity and defilement?”

The meaning here is [restating] what we have discussed yesterday. There settlements, cities, towns, and so on suddenly disappeared completely. “Cities and settlements” refer to places of men and women [live], or the defilement in our hearts, an unbalanced state of mind with discursive thoughts and defilements. As the Buddha-Dharma was about to gather together, these things disappeared completely. “How did the mountains and rivers disappear?” Whether there were mountains, rivers, ravines or hills, they suddenly become flat and even. The Buddha’s multiple manifestations were about to gather together, so there was no unevenness of the land. Everything was flat and level, just like crystal. The land was completely even. “The pure land was evident, and the defiled land was nowhere to be seen. Discriminating between purity and defilement is the view of sentient beings’ emotions.

Like we discussed last time, what is pure, and what is defiled? This all depends on our own minds. Do we face [others] with a pure mindset? When it comes to people., matters, objects, listening to the Dharma and so on, do we approach them with a pure mindset? Or do we carry afflictions and defilement in us? Actually, it is all within one thought. “Discriminating between purity and defilement is the view of sentient beings’ emotions.” Good and bad are differentiated in the human mind. So, “When our state of mind is unchanging, how can there be any difference between purity and defilement?” if we can constantly maintain this unchanging state of mind, with no discriminating thoughts, [our minds] are pure and without defilement. If we can do this, then the whole world will become a pure land. “When our minds are pure, the lane will be pure.” When human minds are pure, naturally, the land will be pure.

The principle of one reality is always impartial, with no differentiation between self and other. This is known as non-duality. When Bodhisattvas realize and enter the impartial principle of one reality, this is known as the Dharma-door of non-duality. Our intrinsic nature is neither good nor bad. This is known as non-duality. The aggregates and the realms are perceived by ordinary beings as dualistic. The wise thoroughly understand that their nature is non-dualistic. The nature of non-duality is the Buddha-nature.

So, “The principle of one reality is always impartial.” This Dharma of the Great Vehicle of one reality is always impartial. Although the Buddha discussed both emptiness and existence, He did so entirely for the sake of our nature of True Suchness, with the hope that we could uncover it. Because sentient beings’ capabilities varied, the Buddha to teach emptiness and existence.

In reality, both are principles of the one reality. It is always like this; the nature of True Suchness is equal in all. So, “There is no differentiation between self and other.” It is not that he is defiled and I am pure. It is not that the Buddha is forever the Great Enlightened One, while we sentient beings are forever defiled. It is not like that. The Buddha also began his spiritual practice as an ordinary being.

From there He could reach perfect enlightenment. If the Buddha can do this, ordinary beings like us can also attain Buddhahood. Everyone is equal, so we can say that this is “non-duality”. The Buddha spoke about one mind.

“The mind, the Buddha and sentient beings are no different [in nature].” Since these three are no different [in nature], how could there be any duality? Thus, this is “non-duality”. “When Bodhisattvas realize and enter the impartial principle of one reality, this is known as entering the Dharma-door of non-duality.” Bodhisattvas already comprehend [the Dharma], and the Buddha has bestowed predictions of Buddhahood on them. They have formed great aspirations to single-mindedly pursue Buddhahood and follow the Bodhisattva-path. “our intrinsic nature is neither good nor bad,” so “This is known as non-duality.”

Our intrinsic nature is norther good nor evil. There is no good or evil. It is just like this, very balanced. We act with goodness because sentient beings face hardship and practice the Bodhisattva-path. If everyone [acts] kindly, everyone can be free suffering. Then, humans can be the same as Bodhisattvas and Buddhas. Their minds can be always level, tranquil and clear, without highs and lows. Their minds can be so balanced.

So, it is not good nor is it evil. There is neither good nor evil; there is no high or low. It is not like the Saha World, with its high mountains and deep ravines, no. our minds are smooth like smooth like round made of crystal; they are clear and steady. Thus, in “the aggregates and the realms, “aggregates” refer to the Five Aggregates, and “realms” refer to the 18 Realms.

We discussed this previously. “Five Aggregates” are form, feeling, perception, action and consciousness. External forms tempt our eye-root. There are the Six Roots, Six Dusts, and Six Consciousnesses. Three times six is 18. So, they are divided into “the 18 Realms”. Ordinary beings create afflictions in the 18 Realms. From Buddhas and Bodhisattvas, there are no distinctions of 18Realms and Five Aggregates. Everything is in a state of non-duality. Ordinary beings see the Five Aggregates and the 18 Realms as dualistic. “They are perceived by ordinary beings as dualistic.” Bodhisattvas are not like this; they are non-dual. There is neither goodness nor evilness. In the Five aggregates and the 18 Realms, [Bodhisattvas do not differential] good and evil. But for ordinary beings, in the Five Aggregates and the 18 Realms, they create afflictions and ignorance there. Thus, they [create] the duality of good and evil. So, as we engage in spiritual practice, we must return to our intrinsic nature, where there is neither good nor evil and where everyone is equal so that we can all enjoy this tranquil, clear, and impartial state. This is the most wondrous.

The principle of one reality is always impartial, with no differentiation between self and other. This is known as non-duality. When Bodhisattvas realize and enter the impartial principle of one reality, this is known as entering the Dharma-door of non-duality. Our intrinsic nature is neither good nor bad. This is known as non-duality. The aggregates and the realms are perceived by ordinary beings as dualistic. The wise thoroughly understand that their nature is non-dualistic. The non-dual nature is the Buddha-nature.

So, “Their nature is non-dualistic. The non-dual nature is the Buddha nature.” The Buddha-nature is impartial, tranquil and clear. This is to say, it is all very simple. Let us look at the precious sutra passage: “Jeweled nets and precious curtains covered it from above, and myriad precious bells were hung there.”

Jeweled nets and curtains of treasures covered it from above, and myriad precious bells were hung there. Only those in the assembly remained. The various heavenly beings were moved to other lands.

The land was smooth, even and pure. It was covered by jeweled nets and precious curtains from above. “Jeweled nets and precious curtains covered it from above.” Looking upwards, everything was precious treasure; they were decorated with the Seven Treasures, pearls, crystals, chalcedony, agate and so on.

Like we mentioned previously, these Seven Treasures were used to weave the nets which covered [this land from above]. Looking down, the world was made of crystal, and it was covered with nets of Seven Treasures. This represents the Dharma there are pure treasures both above and beneath. The Dharma is all about our blessings and wisdom. the precious bells represent the Dharma, we enjoy a tranquil and clear state of listening to the Dharma and increasing our wisdom. So, “Only those in the assembly remained.” Those whose hearts accepted the Dharma and whose capabilities had matured remained in the assembly. Those whose capabilities had not matured, the heavenly beings, had to retreat, because there were many of the Buddha’s multiple manifestations [coming]. Many more principles would be expounded later on. So, for those who did not like to listen, or who lacked the capabilities to understand it, He moved them aside, so those who could listen to and accept the Dharma could continue to enter. This is how all the Dharma was brought together. Those who lacked the capabilities gradually retreated.

All this time all the Buddhas took a great Bodhisattva as Their attendant and came to the Saha World. They each arrived beneath.

For all the Buddhas, the locations were organized, and everyone’s state of mind was also orderly. Everyone was well-prepared to begin accepting the Great Dharma. So, the Dharmakayas of all Buddhas then gathered together. Not only did all Buddhas’ Dharmakayas converge but the Bodhisattvas, those serving as attendants, came as well.

The next sutra passage continues by saying that as They came, They all knew Their [proper] place. They got into position at the trees of treasures. On the transformation-land, there were trees of treasures, with golden cords bordering the roads. The ground was made of crystal, lined with trees of treasures, with golden cords bordering the roads. These are what we discussed previously. So, these were the positions [they arrived at]. The Dharma also needed to be returned to its place.

So, the next sutra passage continues, saying, “Each of the trees of treasures was 500 yojanas in height. Their branches, leaves, flowers and fruits were [arranged] in magnificent sequence.” Beneath all those trees of treasures were lion’s thrones, five yojanas in height. They were also adorned with great treasures.

This sutra passage describes here how. “Each of the trees of treasures was 500 yojanas in height.” This represents “the Dharmakaya of the five merits and virtues.”

Each of the trees of treasures was 500 yojanas I height: This represent the Dharmakaya of the five merits and virtues. The Fivefold Dharmakaya: Five kinds of merit and virtue bring the Buddha-body to fruition. This is called the Fivefold Dharmakaya.

This [description of] 500 yojanas in height is referring to the Dharma. This represents “the Fivefold Dharmakaya.” What is “the Fivefold Dharmakaya?” it comprises five kings of virtues. These five Virtues, bring the Buddha-body to fruition. This is known as “the Fivefold Dharmakaya.” When we engage in spiritual practice, we must not lack any of these five virtues. If we are lacking in these five virtues, we cannot attain Buddhahood.

The Fivefold Dharmakaya: 1. The Dharmakaya of precepts. 2. The Dharmakaya of Samadhi. 3. The Dharmakaya of wisdom. 4. The Dharmakaya of liberation. 5. The Dharmakaya of liberation’s understanding and views.

The first is “the Dharmakaya of precepts.” What do the precepts [protect]? They protect our Threefold karma of body, speech and mind.

The Fivefold Dharmakaya: 1. The Dharmakaya of precepts. The Tathagata’s Threefold Karma is free of any faults.

We must be very mindful when we are speaking. A single mistake in speech can be the source of a host of problems. So, we must be careful when we speak. Dharma-children are born of the Buddha’s speech; the Dharma emerges from His mouth. When the Buddha opens His mouth, [everything] He says is Dharma. [He gives] principled teachings so everyone’s wisdom-life can be nurtured. From His speech, we can develop our wisdom-life. This is the Buddha’s pure karma of speech. As for “body,” the Buddha’s every action serves as a model for our lives. He returns repeatedly. Everywhere He goes, He follows causes and conditions; He journeys on the causes and conditions to transform all sentient beings. responding to sentient beings’ capabilities and affinities, He manifests wherever they are. Presently, He has affinities with the Saha World, so He has repeatedly returned to become a role model for human beings. “The guiding teacher of the Three Realms and the kind father of the Four Kinds of Beings. He uses His actions to teach sentient beings. so, along with His body and speech, there is also the Buddha’s mind. We need not explain this, it is eternally tranquil and clear. Although He cares constantly for sentient beings, He is still always at ease, tranquil and clear. This is the Buddha’s mindset, which is always clear and pure. This is why the Buddha emphasized the precepts. They are meant to refine us through our practice so that our minds can become absolutely unmovable and not be influenced by external conditions which are constantly fluctuating. No, our minds are always peaceful.

Second is “the Dharmakaya of Samadhi; we must stabilize [our minds]. “The Tathagata’s genuine mind is tranquil and still,” so He is “free from all deluded thoughts.” This is the Samadhi of the Buddha.

Third is “the Dharmakaya of wisdom. because of the stability of His mind, His wisdom is without fluctuations due afflictions. So, “The Tathagata, with His perfect true wisdom, thoroughly understands the nature of all phenomena.” This is the wisdom of all Buddhas. The wisdom of all Buddhas is one with the world. There is nothing He does not know or understand. This is His perfect true wisdom, [His] Dharmakaya of wisdom.

Fourth the “Dharmakaya of Liberation. The Fivefold Dharmakaya: 4. Dharmakaya of Liberation: the Tathagata’s body and mind are completely free from all entanglements.

The Tathagata came to the world journeying on the Dharma of True Suchness. He repeatedly returns to deliver sentient beings with the Dharma of Suchness. He did not return due to karmic forces, but to respond to the needs of sentient beings. he came to the world journeying on the Dharma of True Suchness. Thus, He is eternally liberated, He has been completely unbound. There is nothing that can entangle His heart or obstruct His state of mind. His mind is peaceful and steady.

The fifth is “the Dharmakaya of liberation’s understanding and views. This is the Buddha’s Dharmakaya. He is liberated and free from any obstacles. With “the Dharmakaya of liberation’s understanding and views, the Tathagata possesses [the wisdom of] understanding that He is truly already liberated.”

What about us? Ordinary beings do not know. “Do I have any wisdom, or do I have no wisdom at all? We are not sure of ourselves. “Am I liberated yet?” We cannot confirm this for ourselves. But, the Buddha was completely sure of Himself. He was sure, He was very confident that. He did not come due to karmic forces, but came journeying on the Dharma of True Suchness. These five virtues are called “the Fivefold Dharmakaya”. It takes a long time to train and engage in spiritual practice before one can attain “the Fivefold Dharmakaya”. The Fivefold Dharmakaya had to take Their places; the Dharma should be returned to [the source]. This includes the Fivefold Dharmakaya.

“Their branches, leaves, flowers and fruits were [arranged] in magnificent sequence. The branches represent matters and appearances. In each appearance, there are many differences. There are represented by the leaves. The blooming of flowers represent causes. The bearing of fruits represent wisdom. By practicing in such a sequence, we can dignify our Dharma-body.”

When a tree’s trunk begins to grow and expand, its many branches flourish. With many branches, there will be leaves, there will be branches and leaves. We see how the branches grow out and the leaves emerge. It is so magnificent. There are many matters and appearances in the world. The principles must respond to the world, just like a tree. If the tree is to thrive, it needs to have both branches and leaves. This is an analogy, an analogy for matters and appearances. The blooming of flowers represent causes. The bearing of fruits represent wisdom. When this tree has lush branches and leaves, naturally, it will bloom. The Blooming of flowers is the cause. Whichever kind of tree it is, that is the kind flower that will bloom. When the flowers bloom, they are the causes. After the flowers bloom, inside is the fruit, which [contains] the seeds. So, “The bearing of fruits represent wisdom.” when the seeds come out, this represents how we can transmit [the Dharma] in spiritual practice, we cannot stop half-way, nor can we give up half-way when we listen to the Dharma. If we quit half-way through, we will have no result. Having no result means there will be no fruit. With no fruit, you will not have any seeds to pass on. It is the same principle.

So, “By practicing in such a sequence, we can dignify our Dharmakaya.” With our bodies, we must engage in spiritual practice like this. We must [protect ourselves with] the precepts and [maintain] our demeanor. This discipline represents the progress of our spiritual practice.

“Beneath all those trees of treasures were lion’s thrones, five yojanas in height. The trees represent our vows and practices. We must make vows and put them into practice. The throne means. “The emptiness of all phenomena is the seat. We must put one the “clothes of patience, take “the emptiness of all phenomena as the seat” and enter “great compassion as the room.” It is the same principle.

So, “Being serenely settled in the principles is known as the throne.” When the principles were gathered together, this was the throne. The principles are our lion’s thrones. So, “The thrones were five yojanas in height.” The throne were five yojanas in height. This shows that we must also have the five stages of patience.

The thrones were five yojanas in height: this refers to the five stages of patience. The five stages of patience. 1. The patience of discipline. 2. The patience of faith. 3. The patience of accommodation. 4. Non-arising patience. 5. The patience of cessation.

With “The five stages of patience, we must first have “the patience of discipline.” We must be patient and train ourselves.

The five stages of patience. 1. The patience of discipline: Discopline means to quietly tame. Patience means the ability to endure and to endure peacefully.

Sentient beings are stubborn, so we must tame them. It is not only stubborn sentient beings whom we must tame. The nature of our mind is also stubborn, so we must train ourselves as well. We must train ourselves first before we can tame others. This is why we must be patient. “Patience means the ability to endure and to endure peacefully.” We must be able to endure, or perhaps, “This is no big deal.” This is how we endure peacefully.

Second is “the patience of faith;” [we must have] faith. “Those who have faith and belief follow without doubt.” Third is “the patience of accommodation. This is to accommodate any conditions” as well as to comply. We not only need to follow, but we must also comply with and follow the Buddha’s principles. Fourth is “non-arising patience.” This is “Bodhisattvas at the seventh, eighth or ninth grounds.”

They have already engaged in spiritual practice at the seventh, eighth, and ninth grounds. There are Ten Grounds of Bodhisattvas, and they have already reached the ninth ground. So, [they] “have eliminated all delusions.” They have eliminated all ignorance and afflictions. Thus, [they] “thoroughly understand that all phenomena are non-arising.” There are many afflictive phenomena. Once we understand all of them, we will no longer create any afflictions. Fifth is “the patience of cessation,” in which we are patient with everything and have reached “the ground of Dharma-cloud.” This is the tenth ground of Bodhisattvas.

This is [the state of] “Bodhisattvas of Equal Enlightenment, the wondrous enlightenment of Buddhahood. They have eliminated all delusions. Their minds are pure and uncontriving, in a state of clarity and cessation so it is called the patience of cessation.”

This is the process of our spiritual practice. “They were also adorned with great treasures. The thrones represent the emptiness of phenomena.”
Regarding these “great treasures,” [the thrones] were adorned with all kinds of treasures. This represents the Dharma-seat that we must sit upon; that is the emptiness of phenomena. It also says they are “adorned with treasures” which represents that it “is not empty.” This means that it is the seat of both wondrous existence and true emptiness.

They were also adorned with great treasures: The seat represent the emptiness of phenomena. Now it says they are adorned with treasures, which signifies that the Tathagata’s seat is not empty.

Everyone, as Buddhist practitioners, we must learn this. Whether it is “the Fivefold Dharmakaya” or “the five stages of patience,” they are [essential to] our spiritual practice. In the process of spiritual practice, our minds must constantly be tranquil. See, when I came out [to speak] earlier, my words were mixed with the sound of rain. Now, having begun to expound the Dharma, the rain has stopped so we can listen quietly. I also hope that everyone can gradually accept it and in turn, put the Dharma into practice. We must always be mindful!

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