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 20180212《靜思妙蓮華》 (第1282集) (法華經•見寶塔品第十一)三變淨土 容盡諸佛

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20180212《靜思妙蓮華》  (第1282集) (法華經•見寶塔品第十一)三變淨土 容盡諸佛 Empty
發表主題: 20180212《靜思妙蓮華》 (第1282集) (法華經•見寶塔品第十一)三變淨土 容盡諸佛   20180212《靜思妙蓮華》  (第1282集) (法華經•見寶塔品第十一)三變淨土 容盡諸佛 Empty周日 2月 11, 2018 10:41 pm

20180212《靜思妙蓮華》 三變淨土 容盡諸佛 (第1282集) (法華經•見寶塔品第十一)

⊙「塵劫諸佛覺於一念中,示現無量世界為一體,乃通示生佛心境之妙,此證明分身千百萬億。」
⊙「通為一佛國土,寶地平正,寶交露幔遍覆其上,懸諸旛蓋,燒大寶香,諸天寶華遍布其地。」《法華經見寶塔品第十一》
⊙「釋迦牟尼佛,為諸佛當來坐故,復於八方各更變二百萬億那由他國,皆令清淨。」《法華經見寶塔品第十一》
⊙釋迦牟尼佛,為諸佛當來坐故:為十方分身當來坐故,復於八方各更變。
⊙復於八方各更變,二百萬億那由他國,皆令清淨:如是三變八方淨土,初則一大千世界,次則千六百億。更加今數,通計三萬二千億那由他國,方能容盡十方世界分身諸佛。
⊙《法華經見寶塔品第十一》
⊙又移諸天、人置於他土:天人未斷煩惱,大根未熟,不堪見佛寶塔。移天人即是移去染穢心相。

【證嚴上人開示】
「塵劫諸佛覺於一念中,示現無量世界為一體,乃通示生佛心境之妙,此證明分身千百萬億。」

塵劫諸佛
覺於一念中
示現無量世界
為一體
乃通示生佛
心境之妙
此證明分身
千百萬億

用心哦!諸佛覺悟就是在一念中,歷劫以來,諸佛覺悟就是在一念中,其實諸佛菩薩在人間度化眾生,無不都是來教育我們,教育我們,要讓我們了解清楚,人人本具佛性,教育我們心念要單純,心寬念純,那就是人間最平靜、最美妙的淨土,這就是我們要學,要學,學佛就是要學得無明全都去除,沒有煩惱雜念,心念單純,對人這分平等、愛的尊重,簡單的話就是這樣說。這若沒有覺悟的人,無法將這些無明去除,而沒有去除無明煩惱,也無法覺悟。所以開始要修行,修行不為什麼,就是修我們的心,養好我們的性,端正好我們的行為,叫做「修」是修心養性,「行」就是端正行為,這就是修行,修行的過程就是要這樣。就是這麼的坦白,這麼的簡單。

所以,修行,我們若沒有將心好好地顧好,那就是沒有修心了。我們原來的習氣,若沒有好好去除,我們的習性就是沒有修,所以修心養性,養性就是要養好我們的習性,要常常就是保持單純。我們若是這樣,時時有這樣的心境,久而久之,自然這一念中的覺悟,天地宇宙萬物道理,我們都能清清楚楚,不受周圍人事物將我們迷惑了,這就是要點。所以我們要相信,「塵劫諸佛覺於一念中」,我們要很相信,只要我們自己也是一樣。因為無始以來,我們的覺性與佛也是同樣,只是我們的覺性受污染了,佛的覺性已經是清淨無染,只是差別在這裡。我們只是要修個覺性無染,這樣我們也是一樣能成佛。所以人人可成佛,自己要很自信。

所以「示現無量世界為一體」。因為釋迦牟尼佛用這個圓教一乘法顯示,從過去一直分析,讓我們人人能回歸本性,能讓我們人人這個覺性,沒有污染,只是為了這樣,要用多少的方法來為我們開示,講很深的法,要用很淺的形象來為我們譬喻,用生活中的生活讓我們體會,讓我們了解。這就是諸佛的慈悲,那個忍,忍耐眾生的剛強,將法布施。法就是眾中之寶,有形的物質儘管如何得值錢,它有形,也沒有什麼大用處。你說金、銀、鑽石,常常說七寶很多,七寶,到底在世間這些寶物怎麼來的?說價值連城,為什麼會價值連城呢?

鑽石,在一座大山礦中,這個大山礦,人類知道,探測到這座山是有寶石,就不擇手段,這樣整座大山在挖,人工挖還不夠,漸漸地,用炸藥炸開它,小塊的、碎掉的,將它放棄,大塊的,將它拿出來,從這大山裡,石,不斷地拿出來,然後再去分割、然後再去找,哪個方位就是有含寶石的地方,大大塊之中,才能取到小小的一點點,這一點點叫做寶石。寶石就是很值錢,因為他花了很多工,冒了很大的危險,去取得這個東西,所以它就價錢很高,種種的寶石分類了。到底買來的人,這個東西是什麼用途?只是裝飾,來顯耀,顯耀著:我有錢,有錢、有名、有權。這就是世間人只是為了這樣,名利、地位,來顯著他的身分,所以花很多錢去裝飾這些寶物,這樣說。所以,所有的寶物對人生有什麼用處?在平安時,就名利、地位,一旦沒有道理了,不平安,亂了次序,那就是人禍起了。

看看現在天下間,人禍這麼多,讓人心碎,讓人的家庭散了。這幾天不就是看到人,主麻教授,他在他的國家敍利亞,原來平安時受很高的教育,既是成為教授,也是名教授,所以他能跨國,到其他的國家去教授。一旦他的國家有了動亂,成為難民,一家人這樣能離開,人平安就已經很歡喜了,又能帶走什麼東西呢?能帶多少?名,帶得出來嗎?這個名,過去在這個國家是教授,名教授,請來教育,一旦成為難民了,也已經失去了這樣的資格,不能公然在那個地方(土耳其)成為教授。一家人,小兒子就要再偷渡,到其它的國家,去德國,大兒子就是,精神也已經不太穩定了。那一天,看到他心很苦,胡居士(胡光中)就來描述他的過程。因為一家四口逃難來到土耳其,因為小兒子才十五歲而已,他也覺得在這個地方,不是久居之地,他的理想,想要到德國去,所以有一天就這樣離開了。

本來這哥哥是頭腦有一點失常,但是兩個兄弟很好,都是弟弟在照顧哥哥,這樣一走,哥哥就,心就亂了,失控了,有一天,就是這樣拿著刀,也有傷害到主麻教授,對父親也不滿,所以很幸好被控制下來。後來他的母親覺得:這個兒子在外面,這樣的環境不適合,所以還是再將他帶回敘利亞。回去敘利亞,到底現在是怎樣?要再出來,到目前無法出來。所以胡居士將主麻教授,陪他出來走走,同時來參加人醫會,來了解這和平的世界,人類愛心的集合。他已經心看開了,甚至他已經全心在土耳其,要照顧好那些敘利亞孩子,有書可讀,他會專心好好地,將他這一生的生命中奉獻,付出他的愛給很多人。

我就問:「受到這麼大的打擊,是什麼力量能來穩定他的心呢?你的教理,用什麼力量,哪個信仰來穩定他的心?」胡光中居士,他就回答:「有一個(信條),叫做相信前定,一切都是過去定好的,前定。」(「前定」是造物主阿拉所定)雖然他們的信仰中,一切的災難已經是前定了,所以他們認命,不過心也是會煩,會惱,煩惱難免。但是因為他在慈濟,去了解這分愛,愛與愛之間的付出,能讓人歡喜,所以若能再放下了,這種歡喜,光是煩與怨,這樣壓抑著,這煩惱、埋怨,難免。信仰是歸信仰,知道前註定,但是難免也會煩、會惱。所以若能再放下了,若能再積極,啟發了這分心,知道因緣果報,已經透徹了解,要再積極煩惱去除,發揮人人本具的潛能、善性,這樣人與人之間互動,自然煩惱、埋怨就會放下。去除煩惱,也除去了無明,這就是要用功夫。

所以道理都通,一樣,但是,是不是要很明瞭,而積極地放下了那分怨與恨。這怨與恨就是煩惱,我們了解道理,這個怨與恨若沒有放下,還是連連結結,無盡期,這種報復的心態,就是人間因緣果報,這個惡因、惡緣,就惡果、惡報不斷這樣前註定下來,前註定這個惡因、惡果,現在還是放不開,還是再複製惡因、惡果,再來生來世還是惡因、惡果,綿延一直下去,這就是人間會成為惡道。這個惡道──地獄、餓鬼、修羅、畜生,都在這四惡道中。儘管有錢,但是心念也不平靜,在傲慢、嫉妒中起瞋恚心,這樣亂了自己的心境,也亂了心外之境,這就是這樣不斷。這人間具足了五趣雜居,所以說,人、地獄、餓鬼、畜生、修羅,遍布了人間,這是苦不堪,所以我們應該要很了解。

塵劫諸佛覺悟於一念中,這一念就是本覺不受污染,那就是沒有煩惱,沒有雜念,這一念中。這樣「示現無量世界為一體」。無量世界,就是無處不在,所有蠢動含靈皆有佛性,這無量世界成為一體。不論什麼樣的世界,都沒有離開道理存在,所以我們要全部,大家要很了解。理,真理無處不在,何況在人心呢?人的心中就是具足道理存在。所以「乃通示生佛心境之妙」。所以,通,覺悟之後,就是要通,所以佛已經在這經典中,為我們普遍告示,教我們,讓我們知道,顯示出了「生佛平等」,眾生與佛皆平等,眾生與佛心境的奧妙。眾生的心本來就有真如本性,也有佛的覺,覺性存在,但是為什麼叫做眾生?眾生就是我們迷茫,又迷茫,又是黑暗,什麼都看不清楚,什麼事情都不了解,隨著境界而轉,這就是眾生。其實,眾生與佛本來就無分別,但是佛的心境就是清淨無染著,眾生的心境就是這樣在污染著。

學佛之後通達道理,這個道理,我們已經通了,只是我們的心境還未「達」。我們前面也說過了,「三明六通」,這個「通」是通了,但是還沒通達,佛已經通而達,到佛的境界了,一念中全都覺悟了。所以一念中全都覺悟了,覺悟出了這無量世界為一體,覺悟出了眾生本具佛性,這是佛,佛的覺悟,完全通徹。我們現在聽法了解,道理通了,但是我們還未達,還沒達到,就是缺這一念覺性啟開起來,就是缺這一項,要不然我們就是與佛全都一樣。所以,「生佛心境之妙」。佛與眾生的心境,就只是界限在這裡,界限在無明,這個無明若隔開了,那就是眾生與佛;無明若拿掉,眾生與佛的境界是相通、相達,通達無礙,就只是這個無明。

無明要放下也是很簡單,我們就不要計較,不要貪戀,不要執著,凡事就是放下,啟開我們的心,積極入人群造福,在人群,芸芸人群中的煩惱,去體悟莫須有的事情。

要寶物,為何要這些寶物來裝飾,再來破壞那麼多山河大地,用這麼多人的工,冒著這麼大的危險,去炸山,去取著,所得到的才這麼一點點,這一點點,就說是很值錢,這就是眾生的迷茫。錢,在每一個國家都不同,美金與臺幣,英鎊與臺幣,臺幣與其他,辛巴威的錢來比,他們好幾十億,我們的幾塊錢。那就是在過去辛巴威,幾十億元都買不到一條麵包,這幾十億,這個名稱數字是真的嗎?這不是真的,但是人就是這樣,這個無明,這一道無明,受這個名稱亂了我們的心。

哪一句話是善?哪一句話是惡?這是語言造句,怎麼聽到這句話會這麼煩惱,讓我們這麼生氣?但是,怎麼聽到這句話,怎麼會讓我們這麼歡喜呢?其實,一句話,隔一個國家的語言就不通了,這句不通的話,我們來聽,我們來起煩惱;我們來聽,我們想入非非,這樣又有什麼用呢?其實,分析到底,什麼都沒有。為了「什麼都沒有」,這樣來起煩惱、生無明,就是成凡夫。這就是我們凡夫還是有通不達,雖然我們在修行。我自己也是常常這樣,想不通,為什麼就要有那麼多的擔憂心呢?為什麼就那麼多心的掛礙呢?這就是。

這個掛礙,其實佛心裡面也有掛礙,他的掛礙就是眾生,眾生未盡,佛還是倒駕慈航,不斷而來。地藏菩薩,「地獄未空,誓不成佛」,這就是聖人同樣也有的煩惱。當然,我的煩惱也是在得失中在煩惱,這就是凡夫的境界。覺得:我們的煩惱,與佛的煩惱就完全不同,佛是為了眾生而擔心,我們芸芸眾生,到底是為什麼在擔心?我們都還凡夫,所以我們無法「達」,道理能通,卻是還未達到佛的境界,所以這一念還是還有瑕疵,還沒有很乾淨。

所以,佛是覺一念中,「示現無量世界為一體」,所以這就是「生佛心境之妙」,眾生與佛的心境,就是這樣的微妙,所以這證明「分身千百萬億」。其實世界無量,每一個眾生的世界無量,佛陀所說的教理就是通達,要讓我們全都了解,天地萬物的道理,古佛、今佛都是一樣。古時候的佛、現在的佛就是這樣,塵點劫前,一直到現在,所有已成佛、已覺悟的大覺者,諸佛是這樣,我們現在的佛,釋迦牟尼佛也是這樣。過去的佛、現在的佛,都是在眾生中而成佛,這就是道理,要讓我們很透徹。

前面的經文:「通為一佛國土。」

「通為一佛國土
寶地平正
寶交露幔遍覆其上
懸諸旛蓋
燒大寶香
諸天寶華遍布其地
《法華經見寶塔品第十一》

前面已經說過了,佛開始要號召所有的分身佛都到達,已經化穢土為淨土,這個淨土已經是琉璃為地,寶樹,又是樹下有寶座等等,寶座之高,這樣的描述。分身佛全都來,夠嗎?足夠容納?不夠,就要再化,同樣「通為一佛國」,所以每一個地方都將它平下來,全都平,所以「寶地平正」。全都要平,才有辦法容納人,容納來的諸分身佛。所以「寶地平正,寶交露幔」。金繩界道,再者空中種種的寶物,這樣覆蓋起來。就像我們,人若較多,房子裡面容納不下,我們就要再搭帆布篷,我們是搭帆布篷,他們是用寶羅網,用寶所結成起來,所以「遍覆其上,懸諸旛蓋」。這莊嚴,裡面很多的莊嚴寶物。「燒大寶香」。香氣很香,這就是表示所有的法,全都來歸位,來定位,法來歸納,一條一條法的道理都來歸位。這樣,法,薰法香,就是燒香,燒香出來,這就是法的香,叫做「燒大寶香」。「諸天寶華遍布其地」,諸天來散花,就是護法。

再來,接下來的經文,就是這樣說:「釋迦牟尼佛,為諸佛當來坐故,復於八方各更變二百萬億那由他國,皆令清淨。」

釋迦牟尼佛
為諸佛當來坐故
復於八方各更變
二百萬億那由他國
皆令清淨
《法華經見寶塔品第十一》

釋迦牟尼佛為了分身佛,這樣陸陸續續一直來,很多,所以又再會來,現在到達的已經都各就位了,還有啊,「當來」就是還有,又要再來的。所以「八方各更變」。

釋迦牟尼佛
為諸佛當來坐故:
為十方分身
當來坐故
復於八方各更變

四維、四方稱為八方,再更變,再「更變二百萬億那由他國」,又再更變,再更多的國家,光是一個不夠,還要再更變更多。「皆令清淨」,全都讓它很清淨。這就是十方分身佛全都來了,所以就又更變。除了娑婆世界穢土讓它清淨,還要另外其他的世界,也是一樣要全都讓它清淨。八方,光是一個國家不夠,還要更廣更廣,全都要讓它清淨。這就是表示佛的世界,全都道理通達了。

所以「復於八方,各更變二百萬億那由他國,皆令清淨」。這就是法,要很多。

復於八方各更變
二百萬億那由他國
皆令清淨:
如是三變八方淨土
初則一大千世界
次則千六百億
更加今數
通計三萬二千億
那由他國
方能容盡十方世界
分身諸佛

「三變八方淨土,初則一大千界,次則千六百億」。意思就是說,八方,八方,二個八,那就是十六,「千六百」就是表示二個八,那就是十六,十六就是「千六百萬億」,這是「次變」。「更變」,又在這個地方,「更加今數」,這樣統計起來,等於是四個八,四個八就是三十二,所以變成了「三千二百萬億那由他國」。這就是表示從娑婆世界開始,東方的四維,東方,還有西、南、北,這就是四方。因為毫光一放出去就是東方,東方,又有西、南、北,四方,再四維,那就是八方。

這樣就是表示,我們要在八正道要好好用心。「金繩界道」,不論是東西南北、四維、上、下,這個四,四無量心、四弘誓願,或者是八正道等等,這些數字全都歸位下來,很多很多的法,法的數字真的是無量數,所以叫做那由他。名稱很多,這要用很多來容納,這些法來歸位。「方能容納,十方世界分身佛」。要變化這麼多,無量的世界都讓它清淨,要有這麼多的變化。

所以,無有地獄、餓鬼、畜生、及阿修羅,又移諸天、人置於他土。

無有地獄 餓鬼
畜生及阿修羅
又移諸天人
置於他土
《法華經見寶塔品第十一》

同樣的道理,與前面說的一樣,每一個世界就是都化為清淨,不投機的人,不投機的類,就是要將他移去其他的地方。沒有地獄、餓鬼、畜生,這是向下,阿修羅也包括在內。在這惡道之中,這些根機,根本就無法能接納這個法。尤其是諸天,也是一樣,他們那個根機還未成熟,還無法來接受行菩薩道的法,所以因為這樣移置。所以這就是「無四惡道」,所化的地方,已經沒有四惡道,表示這個法,法,能夠接受法,我們的心地,也已經沒有這個四惡道了,人人的心地,這全都在描述我們的心境,不論是怎麼樣的數字,同樣都是在描述我們的心境,表示法,佛陀所講的法很多,我們是不是吸收進來呢?既然行大乘法了,發大乘心,心地就都要清淨了,心地清淨,我們要入人群,我們就要接收很多的法。

法,聽的聽那麼多,是不是有將法歸位回來呢?佛陀開始將法歸位,我們人的心地,是不是已經掃除了,地獄、餓鬼、畜生、修羅,這種的心境呢?地獄的苦啊,我們看得開嗎?餓鬼的貪,永遠都是餓,永遠都是不夠,這種不足的心態,我們有去除沒有?畜生,就是沒有倫理,倫理、人倫,都沒有在心裡,我們是不是將人倫道理,喪失掉了呢?這就是我們人間,心,凡夫心會亂,會有錯誤的觀念、錯誤的行為,就是因為我們的心地中,還有這種地獄心、餓鬼心、畜生心,我們這些心念,是不是有撥開了呢?去除了沒有呢?尤其是我們的習性,阿修羅的習性,我們有去除嗎?對人、對事、對物,是不是還有這種見人就懷疑,看人就是嫉妒、不順眼,起憎恨心,那種頑固無明,是不是還有這樣的心態?這樣的心態,那就是阿修羅的心態。所以還有沒有?我們就要自己內省,向內自省,我們的心地有清除嗎?若完全清除了,那就沒有四惡道,包括阿修羅。

再移掉了諸天人。

又移諸天、人
置於他土:
天人未斷煩惱
大根未熟
不堪見佛寶塔
移天人即是
移去染穢心相

諸天人,就是因為未斷煩惱,所以根機還未成熟,要能接受佛法,要接受佛法,要能夠接受到圓教,從〈方便品〉開始,佛陀就說:「止!止!不須復說」,因為「說時未至故」,真真正正的根機還未成熟,要說的時機還未到,是因為根機還未成熟。所以,天人的根機也是還未成熟,所以他們還無法接受。所以說「天人未斷煩惱,大根未熟」。雖然他們有來護法,但是那個根機還沒到達發大心、立大願的時刻,所以還未成熟。這樣「不堪見佛寶塔」,這些人,全都還不能看到,寶塔將要啟開的時刻,還無法看到。所以這些人也是要再將他們移,因為還無法透徹了解真理。開寶塔,就是要了解透徹真理,所以,還未透徹真理,恐怕會曲解,誤解、曲解,那就容易造口業,在前面就已經說過了。

天人,煩惱還未斷,根機都還無法接受,何況還有地獄、餓鬼、畜生道呢?這些眾生更無法接受。所以我們要很用心去體會,這些道理,雖然用境界來描述,其實歸納回來就是法與心,佛法真理是無形,無體相,但是就是無處不在,它的真理。這些真理,就是我們人人的心地,人人的心地能夠體會。但是我們體會,凡夫愚鈍,體會不到,不通;但是學佛的人,已經慢慢通了,開始來到這個地方,佛陀知道大家道理開始通了,聲聞了解了,緣覺了解了,菩薩,他們也已經開始發大菩薩心了,開始將這些法要歸納回來,要讓大家更了解這些法歸位回來。但是這些法要歸位回來,就是我們人人的心地要開始要乾乾淨淨,煩惱無明全都去除,這就是再一次,再為我們清心地,才懂道理,心與理才能會合。

「化穢土」,那就是在清我們的心地,「為淨土」,就是道理回歸到我們的心裡來。所以我們的心理清淨,就是我們的真如本性已經通達、了解了,所以我們現在也很期待人人,時時用心,這種相,就是事相要來會合道理。聽,愈聽會愈雜,你若用心,一點則「通」,一通,再用心,那就「達」。所以要時時多用心啊!

【補充說明】〔前定〕
根據遜尼派伊斯蘭教對「前定」的信條,真主已預定所有事物。《古蘭經》的經文也有說明,如:「我們只遇到真主所註定的勝敗,是我們的保佑者……」穆斯林認為世上發生的所有善或惡的事物都是早已預定的,真主不容許的事物便不會發生,他把每個人已發生的事和即將發生的事都寫在一塊被嚴加保護的板子上。據穆斯林神學家所述,人類的所作所為都是不是自主的,而是真主的意志,但人類必須當作是自己的意志,並為自己的所作所為負責。大部分什葉派都不同意前定的說法。(維基百科)


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Explanations by Master Cheng-Yan
Subject: Thrice Transforming the Pure Lands for All Buddhas (三變淨土 容盡諸佛)
Date: February.12.2018

“All Buddhas throughout dust-inked kalpas attained enlightenment with one thought. This reveals that the infinite worlds were all one and thoroughly reveals the wondrousness of the mental states of sentient beings and the Buddha. This proves that the manifestations numbered in the trillions.”

We must be mindful! All Buddhas awakened with one thought. For countless kalpas, all Buddhas have awakened with one thought. In fact, when all Buddhas and Bodhisattvas come to the world to transform sentient beings, they all come for the purpose of teaching us, of helping us clearly understand that everyone intrinsically has Buddha-nature. They teach us to be pure in heart. If we have an open heart and pure thoughts, then the world will be the most peaceful, the most beautiful and wondrous pure land. This is what we need to learn [to achieve]. As we learn the Buddha’s teachings, we must learn to eradicate all ignorance and be free of afflictions and discursive thoughts. We must be pure in heart and treat people equally, with loving respect. This is a simple way of putting it. But if people have not yet awakened, they are unable to eliminate their ignorance. Without eliminating our afflictions and ignorance, we will not be able to awaken. So, we must begin to engage in spiritual practice. We engage in this practice for the sole purpose of cultivating our minds, refining our character and correcting our behaviors. “Spiritual” refers to cultivating our minds and refining our character. “Practice” refers to correcting our behavior. This is engaging in spiritual practice. This is the process of spiritual cultivation; it is this straightforward and simple. So, when we engage in spiritual practice, if we do not take good care of our minds, then we are not cultivating our minds. As for our original habitual tendencies, if we do not earnestly eliminate them, then we are not cultivating our nature. Cultivating our mind and refining our character is talking about refining our habitual nature. We must always remain pure. If we do this, if we constantly have this state of mind, after a long period of time passes, then naturally we can awaken with one thought. The principles of all things in the world will be very clear to us, and we will not be deluded by the people, matters and things around us. This is very important. So, we must believe that “All Buddhas throughout dust-inked kalpas attained enlightenment with one thought.” We must believe deeply that we can do the same. From Beginningless Time, we have had the same awakened nature as the Buddha. It is just that our awakened nature has been covered by defilements, and the Buddha’s awakened nature is already pure and undefiled. This is the only difference. We just need to cultivate having an undefiled awakened nature, then we can likewise attain Buddhahood. So, everyone can attain Buddhahood; we must have this confidence in ourselves. “This reveals that the infinite worlds were all one.” Sakyamuni Buddha revealed this in the perfect teachings of the One Vehicle. In past, He constantly analyzed this to help us return to our intrinsic nature and to help our awakened nature be free of defilements. Just for this purpose, He had to use so many methods to teach us. To expound profound teachings, He used very simple appearances as analogies and helped us experience things in our daily living so that we could understand. This is the compassion of all Buddhas. They are patient with the stubbornness of sentient beings, They generously give us the Dharma. The Dharma is the most precious of all things. No matter how valuable a material thing is, these tangible things really do not have much benefit. We speak of gold, silver and diamonds and often speak of an abundance of the Seven Treasures. In this world, where are the Seven Treasures from? They are said to be invaluable. Why are they worth so much? Diamonds come from a mine in the mountains. When people survey and find that there are gems in a mountain, they use all means to excavate it. It is not enough to mine it by hand. Gradually, people began using explosives to blow up [mountains]. They abandon the small, shattered pieces and retrieve the large pieces.1000
this True Suchness is here right now. All of us are in “the muddy pond of the Saha World, [where] both defilement and purity are of one essence, form the same source”. Saha is the world we live in now. This is the Saha World. The Saha World is where the begins of the Five Destinies coexist. The Five Destinies are the heaven, human, hell, hungry ghost and animal realms. These are the Five Destinies. Those who cultivate blessings as humans can be born into the heaven realm in the future. In the human world, when we form aspirations and make vows, are we going to walk the Bodhisattva-path? Or are we merely going to uphold the five precepts so that in the future we will not lose our human form? To not lose our human form means to be born as humans again. This is because we never commit the Ten Evil Deeds or the Five Offenses, and we observe the Five Precepts and human ethics and morals. As ordinary people in the human realm, if while human, we commit the Ten Evil Deeds, the Five Offenses, or great evils, then in the future, we will certainly fall into hell. Those who often fail to observe human ethics and morality will be born into the animal realm in the future. Those who are stingy, greedy and envious will be born in the hungry ghost realm in the future. It all depends on what we do while we are human. [Everything depends on] what we do as human. If we create blessing, we will ascend into heaven. Ordinary people who [commit] neither good nor evil [deeds] will be born as humans again in the future. But [is we commit] the Ten Evils or Five Offenses, we will most certainly y fall into hell. If we do not understand morality or abide by ethics, we will fall into the animal realm. If we are stingy, greedy or envious, we will fall into the realm of the hungry ghosts. This is the place where the Five Destinies coexist. This all takes place in the Saha World. Because the Saha World is like this, it is likened to a muddy pond, a dirty and turbid pond. A lotus pond is very muddy. Because it is so dirty, it easily makes other things dirty. If you drop something like a white cloth into the muddy pond, it will certainly be filthy when you pull it out. When something clean falls into a muddy pond, it will definitely be dirty when you pull it out. However, for lotus flowers in a muddy pond, the seeds in the muddy pond will actually be able to absorb many nutrients from it and will slowly blossom through the mud. This is defilement and purity. Defilement means that in a muddy pond, things will become defiled. For ordinary people, in such an evil and turbid environment, I believe that they will likewise become defiled by the environment. People nowadays are like this. When the wind of ignorance blows, they follow the direction of the wind. This is what people nowadays are like. They do not know to make an effort to mindfully contemplate things. Is it true or is it false? Is it real or is it illusory? They have no way of discerning. They cannot distinguish between right and wrong. This is what unenlightened beings are like. According to whatever kind of environment unenlightened begins are in, they will be defiled by the contaminants of that kind of environment. So, the principles are often explained unclearly. This is because to accept these principles clearly and thoroughly is indeed difficult. This is what it means to be an unenlightened being. Unenlightened beings in this muddy pond have been defiled. When it comes to a lotus flower, they muddy pond is where it grows. This is just like spiritual practitioners. We too live in this world. This world is full of interpersonal conflicts. But because we engage in spiritual practice, we are very clear and we can understand; we can discern right from wrong. Amidst these conflicts, we know to be understanding. Amidst these conflicts, we can get involved to find ways to transform them. This is just like a hospital. These are all kinds of germs in a hospital, but the doctors and nurses there not only remain unafraid of being infected by the germs, but also work to treat the ailments of sentient beings. This is just like our volunteers. For those who volunteer in the hospital, I remind every group, “You must remember to take care of yourselves! Wear your masks and always wash your hands. You must be attentive.” We are not doctors. We are not nurses. But if we are going into a hospital, we must take precautions. Then, naturally we can go in and out without any problems. The principles is the same. Even though we have not yet attained Buddhahood, and even though we are not yet Bodhisattvas, we are in the process of learning form the Buddha, so we too must form aspirations. We must make vows. We must also dedicate ourselves to go among suffering sentient beings. We must go out and relieve sentient beings of their suffering. In this conflicted, tumultuous world we must still get involved, and we still must transmit the true principles to them. When they are in hardship or cannot open up their hearts, we should find a way to untie the knots in their hearts. Moreover, from these afflictions and ignorance, 2000
1946
So, if he can now further let go and proactively arouse this aspiration, then, having thoroughly understood the law of karmic cause and effect, he must earnestly eliminate afflictions to exercise his intrinsic potential and virtuous nature. In this way, in his interpersonal relationships, he will naturally let go of afflictions and resentments. When we eliminate afflictions, we also eradicate ignorance. This is a type of mastery we must apply. So, this is like understanding all principles. However, once we have clearly understood, we must proactively let go of resentment and hate. Resentment and hate are afflictions. If we understand the principle, but do not let go of our resentment and hate, they will still continue on in an endless cycle. This mindset of exacting revenge on one another is karmic cause and effect in the world. Negative causes and negative conditions result in negative effects and negative retributions. This is how things are endlessly predetermined. With these predetermined negative causes and effects, if people do not let go of them now, they will continue to replicate themselves. In the future lifetimes, there will still be these negative cause and negative effects. This will continue endlessly. In the end, this world will become an evil realm. The evil realms are the hell, hungry ghost, asura and animal realms. This world will be in the four evil realms. Even if people are wealthy, their minds may not be at peace. Out of arrogance and jealousy, they give rise to anger. This disturbs the state of their minds and the state of their surroundings. This is an endless cycle. The human world is where the Five Destinies coexist. So, the human, hell, hungry ghost, animal and asura realms are spread throughout the world. This is unbearable suffering. This is something we should understand very well. “All Buddhas throughout dust-inked kalpas attained enlightenment with one thought”. This one thought is undeiled innate enlightenment which means having no afflictions nor discursive thoughts. This one thought “reveals that the infinite worlds were all one”. Infinite worlds means everywhere. All living, moving beings have Buddha-nature. This infinite worlds all became one. No matter what kind of world it is, it is inseparable from the principles. So, we must understand [the principles] completely. The true principles are everywhere, not to mention in our hearts. Our hearts are replete with the principles. So, after awakening, we must understand thoroughly. The Buddha has already, in this sutra, announced this to us universally. He taught us, helped us understand and demonstrated that “sentient beings and the Buddha are equal”. Sentient beings are equal to the Buddha. The mental states of sentient beings and Buddhas are profoundly wondrous. Sentient beings’ minds intrinsically have the nature of True Suchness and the awakened nature of a Buddha. But why are we called sentient beings? We are sentient beings because we are confused. We are confused and in the dark. We cannot see anything clearly. We do not understand any matters. We simply follow our external circumstances. This makes us sentient beings. Actually, sentient beings and the Buddha are inherently no different. But the Buddhas mind is pure, without defilement; sentient beings’ mental states are being defiled. As we learn the Buddha’s teachings, we thoroughly understand the principles. We already thoroughly understand the principles. However, our minds have not yet reached that state. We have previously discussed the Three Insights and the Six Spiritual Powers. The spiritual powers bring thorough understanding. But we have not reached [the goal]. The Buddha already understands and has arrived; He was reached the state of the Buddhahood. With one thought, He completely awakened. So, with one thought, He was enlightened. He awakened to the fact that the infinite worlds were all one and that all sentient beings intrinsically have Buddha-nature. This is the Buddha’s enlightenment; He thoroughly understands everything. As we listen to and understand the Dharma now, we are thoroughly understand the principles, but we have yet to reach that state; we have not yet unlocked our awakened nature. This is the one thing we are lacking. Otherwise, we would be just like the Buddha. So, this is “the wondrousness of the mental states of sentient beings and the Buddha”. The mental states of Buddhas and sentient beings are separated by this boundary, this boundary of ignorance. This ignorance separates sentient beings and Buddhas. When ignorance is removed, then the states of sentient beings and the Buddha are thoroughly interconnected, without any obstacles. The different is all due to ignorance. Letting go of ignorance is actually simple. We should just not take issue over things and not be greedy or have attachments. We should let everything go, unlock our hearts and proactively go among people to benefit others. Amist the afflictions of myriad sentient beings, we awaken to how unnecessary some things are. Why do people need treasures as decorations, and thus damage the mountains, rivers and land? Why use all this manpower and take such great risks, blowing up mountains, to obtain so little? Because there is so little, we say these things are very valuable. This is the confusion of sentient beings. Money is a different currency in every country. Us dollar’s and Taiwaness dollars [are different]. US dollars and Taiwanese dollars [are different as are British pounds and Taiwaness dollars. In comparing Taiwan dollars and other currencies, such as Zimbabwean dollars, billions of dollars there is only worth a few Taiwaness dollars. 3005

In the past, in Zimbabwe, even billions of dollars could not buy a loaf of bread. Is “billions of dollars” really worth that much? It is not real. But this is the way humans are. Because of ignorance, the slightest ignorance, we allow these names and labels to disturb our minds. Which words are virtuous? Which words are evil? Words make up sentences. Why do hearing certain sentences make us so afflicted and cause us to be so angry? However, when we hear other sentences, why do they make us so happy? Actually, the same sentences, in another languase, may not even be understood. If we do not understand this sentence, when we hear it, we give rise to afflictions, or we hear it and our thoughts run away. Then what is the use of this? actually, if we analyze it to the end, there is nothing at all. For the sake of this “nothing at all, we give rise to afflictions and ignorance. This is how unenlightened beings are. We unenlightened beings have through understanding but have nor arrived, although we are engaging in spiritual practice, we are often like this as well; we cannot reach clarity. Why do we have so many concerns? Why do we have so many worries in our minds? When it comes to worries, actually, there are also worries in the Buddha’s heart. His worries are for sentient beings. Sentient beings have not all [been transformed], so the Buddha continuously steers the sheep of compassion back to the world. Earth Treasury Bodhisattva [vowed], “Until hell is empty, I will not attain Buddhahood”. This is why noble beings likewise have afflictions. Of course, my own afflictions are also surrounding gain and loss; this is the state of unenlightened beings.

So I feel that our afflictions are completely different from the Buddha’s. The Buddha is worried for sentient beings. why are we myriad beings worried? We are still unenlightened beings, so we cannot clearly understand the principles. We are clear on them, but we have yet to reach the state of the Buddha. So, we still have flaws in our minds; they are not completely pure.

Thus, the Buddha awakened with one thought. “This reveals that the infinite worlds were all as one. This was the wondrousness of the mental state of sentient beings and Buddhas”. The mental states of sentient beings and Buddhas are wondrous in this way. “This proves that the manifestations numbered in the trillions”.

In fact, these infinite worlds mean that the worlds of each sentient beings are infinite. The teachings and principles of the Buddha allow us to understand; they help us completely understand the principles of all things in the world. This is the same for ancient and current Buddhas. The Buddhas in ancient times and the Buddha in the present are all like this. Ever since dust-inked kalpas ago, all the way until now, all those who hace already awakened, already attained Buddhahood, all Buddhas, are the same the Buddha of the present, Sakyamuni Buddha, is also the same. The Buddhas of the past and present all attained Buddhahood among sentient beings. this is a principle. We must thoroughly understand this.

The previous sutra passage states, “They were combined into one Buddha-land”.

They were combined into one Buddha-land. The ground of treasures was level and smooth, covered entirely by curtains adorned with treasures. Many banners and canopies were hung. Very precious incense was burned. All kinds of precious celestial flowers were acattered throughout the land.

We talked about this previously. The Buddha began to call on all His manifestations to come together. He had turned defiled lands into a pure land. This pure land has a ground made of crystal. There are trees of treasures, thrones of treasures under the trees, and so on. we also described how tall the thrones are. Was there room enough for all the manifestations? Was it enough to accommodate them? It was not, so more lands had to be transformed. In the same way, “They were combined into one Buddha-land”. So, the ground in every place had to be leveled. “The precious ground was level and smooth”. The ground must be level to accommodate all of the people, all of the manifestations of the Buddha. the ground of treasures was level and smooth, [covered by] curtains adorned with treasures”. Golden ropes border its roads. All kinds of treasures [hung] in their air and covered the ground. This is like how when there are a lot of people, and we cannot accommodate them all inside, we will erect a canopy. We put up a canopy, but they used jewel nets strung together with treasures. So, [it was] “covered entirely by [curtains]. Many banners and canopies were hung. There are many magnificent treasures.

Very precious increase was burned. This smell is very fragrant. This means all of the Dharma had returned and was settled in its place. The Dharma has gathered together, and each teaching was returned to its place. This way they took in the fragrance of the Dharma. This is like burning incense, the fragrance from burning the incense. This is the fragrance of the Dharma. So, “Very precious incense was burned. All kinds of precious celestial flowers were scattered throughout the land”. Heavenly beings came to scatter flowers. They were Dharma-protectors.

Then, the next passage of sutra states, “Sakyamuni Buddha, because all the Buddhas were coming to take Their seats, in each of the eight directions further transformed 200 trillion nayutas of lands, making them all pure”.

Sakyamuni Buddha did this for the sake of all the manifestations. So many were coming, one after another. As more would still come, and those who arrived had taken Their seats, and there were more. “Were coming” means there are more to come. So, “In each of the eight directions. [He] further transformed.

Sakyamuni Buddha, because all the Buddhas were coming to take Their seats: Because His manifestations from the ten directions were coming to take Their seats, in each of the eight directions, He further transformed [lands].

The four cardinal and intermediate directions make the eight directions. He further transformed “200 trillion nayutas of lands”. He transformed even more lands He transformed even more lands. Transforming one land was not enough; He had to transform more and more lands, He had to transform more and more lands, “making them all pure. He makes then all pure. They are coming from the ten directions. The Buddha’s multiple manifestations from the ten directions all came. So, He further transformed [more lands].

In addition to purifying the defiled lands of the Saha World, there were also other worlds that He also had to purify. Just one land in the eight directions is not enough, He wanted to go even further, to transform all the lands. This means that in the Buddha’s world, all principles are clearly understood. “In each of the eight directions, He further transformed “200 trillion nayuras of lands, making them all pure”. This requires many teachings.

In each of the eight directions, [He] further transdormed 200 trillion nayutas of lands, making them all pure: Thus He thrice transformed the pure lands in the eight directions. First He transformed one great trichilicosm, and next He transformed 1600 trillion [lands]. Adding this to the currect amount, in total there were 3200 trillion nayutas of lands. Only then could He completely accommodate the Buddha’s multiple manifestations from the ten directions.

Thus He thrice transformed the pure lands in the eight directions. First He transformed one great trichiliocosm, and next He transformed the 1600 trillion. This means that with eight directions, twice in the eight directions is 16. “1600”represents 2 times 8, which is 16. 16 represents “1600 trillions”. This was the “next” transformation. Then, He “further transformed” these places. Adding this to the current amount, there are four times eight. Four times eight is thirty-two. So, there are “3200 trillion nayutas of land”.

This refers to, starting from the Saha World, the four [cardinal] and intermediate directions. Aside from east, there is west, south and north. These are the four directions. The light of the Buddha first illuminated the east. Besides the east, there is also west, south and north. The four cardinal and intermediate directions make up the eight directions. This means that we must put effort into being mindful on the Eightfold Noble Path.

“Golden cords border its road.” Whether east, west, north, and south, or the four intermediate directions, up or down, these are multiplies of four, showing the Four Infinite Minds, Four Great Vows, Eightfold Noble Path and so on; all these numbers returned to their place. There are many, many teachings; the number of teachings is truly infinite. Thus, it speaks of nayutas. There are many different names. It takes a lot to accommodate them, for these teachings to return to their place. Only then could He completely accommodate ”the Buddha’s multiple manifestations from the ten directions”. He had to transform so many [worlds], had to purify infinite worlds. All these lands had to be transformed.

There were no hell, hungry ghost, animal or asura realms there. He also moved the heavenly beings away to other lands.

The principle is the same. As we mentioned before, every land was transformed into a pure land. People with incompatible capabilities and beings with incompatible capabilities had to be moved to other places. There will be no hell, hungry ghost or animal realms. These are the lower realms. Asura are also included among them, among the evil realms. Their capabilities are such that they are fundamentally unable to accept the Dharma. The heavenly beings, in particular, were the same. Their capabilities had yet to mature, so they were still unable to accept the Dharma of the Bodhisattva-path. Because of this, they were moved.

So, there were “no four evil realms”. The places that He transformed no longer had the four realms. This means that if we can accept the Dharma, our hearts will be free of the four evil realms. this is describing everyone’s state of mind.

No matter what the numbers are, it is all describing our state of mind. This shows that the Buddha give many teachings. Have we taken all of them in? since we are practicing the Great Vehicle Dharma and have formed Great Vehicle aspirations, our minds must be pure. When our minds are pure, we must go among people. We must absorb a lot of Dharma. But, after listening to so much Dharma, have we returned the Dharma to its place? The Buddha returned all dharma to its place. In our minds, have we already eliminated the mindsets of the hell, hungry ghost, animal and asura realms? Hell is suffering can we see past it? With the greed of hungry ghosts, we will always be hungry and never have enough. Have we eliminated this state of discontent? Animals are without moral principles. They have no moral principles in their minds. Have we lost our moral principles? This is why in this world unenlightened people’s minds are in chaos. We have the wrong perspective and engage in the wrong behavior because in our hearts we have the hearts of the hell, hungry ghost and animal realms. Have we cleared these thoughts from our hearts? Have we eliminated them? In particular, have our habitual tendencies, the habitual tendencies of asuras, been eliminated? When it comes to people, matters and things, are we still suspicious of everyone we see, do we still feel jealously, dislike, and hatred toward everyone we see? Do we still have stubbornness and ignorance in our mindset?

This state of mind is the mindset of asuras. So, do we still have this mindset? We must engage in self-reflection. We must reflect on ourselves. Have we eliminated these from our minds? If we have completely eliminated them, then we will be without the four evil realms, including the asura realm.

He then moved the heavenly beings away to other lands: Those heavenly beings had not eliminated their afflictions and their great capabilities had not matured, so they could not accept seeing that Buddha’s stupa of treasures. By moving the heavenly beings, He removed the appearances of a defiled heart.

The heavenly beings had not completely eliminated afflictions, so their capabilities were not mature enough to be able to accept the Buddha-Dharma, to accept the teachings, to be able to accept the perfect teachings. So, beginning in the Chapter on Skillful Means, the Buddha said, “Stop, stop, there is no need to speak further.” This was “because the time to speak had not come.” Truly, their capabilities had yet to mature. The time to speak had not yet come because their capabilities had not yet matured. So, the heavenly beings’ capabilities had not matured either. Thus, they were still unable to accept it. So, it says, “Those heavenly beings their great capabilities had not matured.” Although they came as Dharma-protectors, their capabilities had not reached the point in time for them to form great aspirations and make great vows; their capabilities had yet to mature. In this way, “They could not accept seeing that Buddha’s stupa of treasures.” These people were still unable to see The stupa of treasures was about to open and they were still unable to see it. So, these people had to be moved. This was because they were unable to thoroughly understand the principles. The stupa of treasures opens to help everyone thoroughly understand the true principles. So, if they cannot thoroughly understand, they may have mistaken or distorted understandings. Then, they may easily create karma of speech. We have mentioned this before.

Heavenly beings have not eliminated their afflictions, and they do not have the capabilities to accept it, not to mention those in the hell, hungry ghost and animal realms. They are even less able to accept the teachings. So, we must mindfully comprehend them. Although we are using these different states to describe the principles, if fact it comes back to the Dharma and the mind. The truths and principles of the Buddha-Dharma are intangible and without substance, but they are everywhere. These are its truths and principles. These truths and principles are in everyone’s minds. Everyone’s minds can comprehend them. But, in terms of our comprehension, ordinary beings are still foolish and cannot experience or understand them. But Buddhist practitioners have gradually comprehended them. As people gathered there, the Buddha knew that they had begun to understand. The Hearers understood. The Solitary Realizers understood. The Bodhisattvas had already begun to form Bodhisattva-aspirations. He began to bring these teachings back to help everyone better understand. These teachings return to their places. But for these teachings to return to their places, everyone’s heart had to be very pure, and they must completely eradicated afflictions and ignorance. Once again, we must clean out our minds so that we can understand the principles, so our hearts and the principles can come together. “Transforming impure lands” means cleaning our hearts so they can “[become] pure lands.” This means the principles return to our hearts. So, when our hearts become pure, then our nature of True Suchness has arrived and thoroughly understands. So, now we are hoping that everyone will always be mindful; with appearances, we want matters and appearances to come together with principles. The more we listen, the more complicated things are. If we are mindful, then at one touch we can thoroughly understand. If we put more effort into this, then we will be able to truly arrive. So, we must always be mindful.

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