Would you like to react to this message? Create an account in a few clicks or log in to continue.



 
首頁首頁  相冊相冊  Latest imagesLatest images  會員註冊會員註冊  登入  

 

 20180220《靜思妙蓮華》 諸佛一念 示現無量 (第1288集) (法華經•見寶塔品第十一)

向下 
發表人內容
月亮
版主
版主
月亮


文章總數 : 28901
年齡 : 70
來自 : 台中
威望 : 1661
注冊日期 : 2009-01-11

20180220《靜思妙蓮華》 諸佛一念 示現無量   (第1288集) (法華經•見寶塔品第十一) Empty
發表主題: 20180220《靜思妙蓮華》 諸佛一念 示現無量 (第1288集) (法華經•見寶塔品第十一)   20180220《靜思妙蓮華》 諸佛一念 示現無量   (第1288集) (法華經•見寶塔品第十一) Empty周一 2月 19, 2018 10:31 am

20180220《靜思妙蓮華》 諸佛一念 示現無量 (第1288集) (法華經•見寶塔品第十一)

⊙「諸佛於一念中,示現心無量世界,六度萬行功德,難以言喻法種性,寶塔見證分身。佛於一念中示現,無量世界諸法莊嚴,證此淨心地。」
⊙「爾時、東方釋迦牟尼佛所分之身,百千萬億那由他恆河沙等國土中諸佛各各說法來集於此。」法華經見寶塔品第十一》
⊙「如是次第十方諸佛,皆悉來集,坐於八方。」《法華經見寶塔品第十一》
⊙「爾時、一一方四百萬億那由他國土諸佛如來,遍滿其中。」《法華經見寶塔品第十一》
⊙爾時、一一方四百萬億那由他國土諸佛如來,遍滿其中:言分身佛遍滿八方,儼然一幅華藏圖。
⊙《華嚴經》云:一切法門無盡海,同會一法道場中;如是說。
⊙又云,諸佛於一念中,示現無量世界,不可言說種種佛身,此證分身。於一念中,示現無量世界;於種種因緣,成就願力而莊嚴,得證此淨土。
⊙初變者,表轉第三能變六根分別識。二變者,表轉第二能變末那識。三變者,表轉第一能變阿賴耶識。
⊙梵語末那,華言染汙意。染汙者,謂我癡、我見、我慢、我愛四惑常俱。意者,謂常思慮度量為我,即第七識。
⊙又初表破見思惑,出火宅。二表破塵沙惑,出化城。三表破無明惑,至寶所。
⊙梵語阿賴耶,華言藏識。謂此識能含藏善惡諸法種子,即第八識。

【證嚴上人開示】
「諸佛於一念中,示現心無量世界,六度萬行功德,難以言喻法種性,寶塔見證分身。佛於一念中示現,無量世界諸法莊嚴,證此淨心地。」

諸佛於一念中
示現心無量世界
六度萬行功德
難以言喻法種性
寶塔見證分身
佛於一念中示現
無量世界諸法莊嚴
證此淨心地

用心啊!諸佛於一念中能示現無量世界,而我們凡夫,我們的一念中呢?是不是我們也是一下子,心能夠想很多很多的事情,不只是事情想得多,而且我們的心也即刻就可以緣很多的地方。跟你們說:「孩子到了哪裡讀書?美國嗎?英國嗎?日本嗎?」哪個地方,不必跟你們說出國家的名字,問你們:「孩子現在在哪裡讀書?」心一下子就到,孩子在哪裡讀書的國家去了。多子就多心念,到底多少孩子出國去呢?凡夫就有這樣的心念,何況佛示一念心有無量世界。我們是不是該相信,相信佛的心念,我們的心念就會這樣無阻礙,何況佛的心念呢?

但是,凡夫的心念是為自己,佛的心念是為天下眾生。佛的心念就是期待眾生人人,能夠一念間法入心,人人能夠透徹明道理,這是佛陀的心念。我們凡夫的心念就是我們的家、我們的親人、我們所愛的人,但是佛陀的心念,是所有天下眾生。所以「六度萬行功德」。諸佛菩薩的心念,念念在眾生,所以他行六度,生生世世在六度中,布施、持戒、忍辱、精進、禪定、智慧,這就是佛陀平常他的心念;在眾生中,萬行,造福人群,在人群中化度眾生,轉眾生的煩惱為菩提,這就是諸佛的心念。所以,諸佛的心念,「難以言喻法種性」。要應眾生的根機,眾生什麼樣的根機,佛就要應眾生的根機,眾生多少煩惱無明,佛陀就要應多少種的法性,去度化眾生。這就是諸佛菩薩的心境,在於一念中示現無量世界,諸佛都是這樣。

釋迦牟尼佛人間說《法華經》,古佛,多寶佛以寶塔現前來見證。所以佛陀他就以分身,分身,那就是他的法,普遍到什麼地方去,什麼地方的法的分身,就回歸來了。所以佛陀於一念中,眉間毫光一照,那就是佛的心光一照,那就是照東方,這一念中示現,號召,法歸來,歸來。自然東方是這樣,南、西、北、四維,就全都到達了。一直告訴大家「法歸位」,佛陀將這法已經歸納於心,人人聽法,是不是有法歸心來嗎?常常在聽,是不是聽了就過去了,就漏掉了,就散落掉了呢?我們應該聽法,法在日常生活中,應用、見證,法要趕緊歸來,這樣我們才有法度眾生,這叫做「有法度」。「這件事情做好了嗎?」「你沒辦法,我有辦法。」那就是我將我的方法歸回,歸回我的心裡,我就有辦法,同樣的道理。

所以「無量世界諸法莊嚴,證此淨心地」。無量世界,我們的法不斷聽進來,在我們的心地,到底你將法聽在哪裡呢?放在哪裡呢?現在要見證時,法應該歸位來的時候了。法歸來,那就是莊嚴,「證此淨心地」。我們聽法要常常心很乾淨,無煩惱,不染著,不染著、無煩惱的心,時時接納法在心,應用時,我們要將法歸於應用之時,這就是我們真正,學法應用的時刻。

來,看前面的經文:「爾時、東方釋迦牟尼佛所分之身,百千萬億那由他恆河沙等國土中諸佛各各說法來集於此。」

爾時
東方釋迦牟尼佛
所分之身
百千萬億那由他
恆河沙等
國土中諸佛
各各說法來集於此
《法華經見寶塔品第十一》

佛陀已經將這個法,一一歸納回來了,人人,在場人人,也應該法也再回想。過去佛的小教、中乘,已經回歸到大乘來,將這大乘法《法華經》,從〈序品〉開始放光,彌勒菩薩請佛說法,但是佛還是在寂靜中,還是靜中,卻是在放光。文殊菩薩了解,彌勒菩薩的心意,兩人就對唱,所以這是為當場的人來解疑。大家在疑,佛陀《無量義經》講完了,這個法會好像不散,佛陀還在靜坐中在發光,好像有法要再繼續說。大家坐在那個地方久久,久久的時間,佛陀還是沒出定。我們應該,像這樣的境界,這就是法,開頭我們要將它歸入心來,這個法我們有放在心裡嗎?有在心裡,這個時候我們就是法身,叫做佛的分身。趕緊將它叫回來了,我們自己的心地,我們聞法的魂,叫回來了。修行者的魂,那就是那個專念的心,不要過去了就沒有了,不可以哦!過去了,我們還是存在,活生生的法,還活在我們的心裡。所以從〈序品〉開始,佛陀的圓教的開始,我們應該就是要重新拉回來了。這就是佛陀以寶塔來譬喻,寶塔的相已經突顯出了,超過了五趣雜居,同時也超越過了五乘法。最近跟大家這樣說過的法,應該要很清楚。大乘法已經超越了菩薩道,因為他六度萬行,長久劫的時間在人群中,不斷造福人群,廣度眾生,不離開六度。這是行菩薩因,要歸入佛果去。這我們從開始聽法一直到現在,我們應該就是超越了五趣,同時也超越過了五乘了。這就是佛的分身,也就是佛所說法,這個法在人人的心地裡。人人的心地,要趕緊清淨,將法歸位回來。這一念間就能這樣號召,號召這麼多的法回歸、歸來,在一念間。

我們也是啊!我們一念間,剛剛跟大家說,從〈序品〉那時候,佛說《無量義經》已,佛入靜坐,這樣大家開始記得嗎?記得,那一念心,那一念聽法的心,這樣一念間就叫回來了。有放在心的人叫回來,沒有放在心的人,就如前面的(經)文,「移諸天、人,置於他土」,這就是法聽過了,沒有用在心裡,根機不合,所以他的法沒有留在心裡,這樣他就置於他方。或者是修羅、地獄、餓鬼、畜生,他沒有那個心,沒有那個願,所以他沒有那個因緣,所以他也在他方。所以我們現在都說八方。佛陀是慈悲,為什麼會將天(人),將他移去他方呢?是因為他的根機還沒成熟。就如我們人,有在聽法,也在護法,卻是要他發心修行,專心來行菩薩道,「哦!這還沒辦法。」同樣的道理,而我們專心要修行,卻是我們的心不專,法聽了就漏過去了,同樣,也是無法在這當中將佛,分身佛接回來。就像我們聽過就忘了,我們就無法接回來;聽過還記得,有印象,我們就能接回來,這一念間,諸佛就能這樣會集回來。

所以說,「爾時」,爾時就是在東方,釋迦牟尼佛所分身諸佛。釋迦牟尼佛所講法過去的,有在我們的心裡嗎?過去的佛,二千多年前的釋迦牟尼佛,所講的法一直留到現在,現在我們也將他的法身,他的分身,也將他接回來,在我們心地裡;在我們的心地,佛的教法有入我們的心嗎?有。過去說的還記得嗎?記得。來,回來了,已經過去說的是什麼,我們有用功,所以法還記得住,說得出來,這就是「分身」。不是一個人。能了解這樣的法,一個人說出去,能很多人聽,了解得到,將這個法收入心來,不是少數,有「百千萬億那由他」。因為時間長啊、久啊,所以聽法的人會愈來愈多,所以有很多。不只是在這個地方,能夠愈傳愈廣,所以「恆河沙等國土」,人多,傳的法就愈廣。所以那當中,法傳到任何一個國家,那個法就能起作用。這樣法,歸入人人的心,所以「各各說法來集於此」,來來去去。最近也很多人,聽法的人回來。不只是聽法的人回來,聽法的人落實在他們的國家,在他們的國家,所做的什麼事情呢?他們就回來分享。道理不就是這樣很會合嗎?

如是次第
十方諸佛
皆悉來集
坐於八方
《法華經見寶塔品第十一》

所以「如是次第」,「次第」就是前前後後。「十方諸佛,皆悉來集」,十方諸佛都來了,「坐於八方」。這就是過去所講的法,有所聽的人、所集的法,全都這樣歸納。本來說要召分身佛回來,那就是坐於八方。現在再談起了十方,那就是佛陀所說的法,還有上,還有下,上如天堂,下如地獄,這種的法,從苦法一直談到斷生死法,成佛的境界。有聽過的人全都集會。就是這些法我們聽過,法都應該歸納在心裡,所以去除了種種煩惱,歸納法,回歸在這個道場中。所以才說,「爾時,一一方四百萬億那由他國土諸佛如來,遍滿其中」。

爾時
一一方四百萬億
那由他國土
諸佛如來
遍滿其中
《法華經見寶塔品第十一》

所以這段文中,就是每一方都有四百萬億,那由他國土,這個法能度很多人,遍很廣的國土去,每一個人聽,它流動,法能流動,在很廣的地方,所以「遍滿其中」。所以「分身佛遍滿八方」,就像一幅華藏圖,蓮華藏的世界一樣。

爾時
一一方四百萬億
那由他國土
諸佛如來
遍滿其中:
言分身佛遍滿八方
儼然一幅華藏圖

就像《大方廣佛華嚴經》裡面這麼說:「一切法門無盡海,同會一法道場中,如是說。」

《華嚴經》云:
一切法門無盡海
同會一法道場中
如是說

法就是這樣。「一切法門無盡海」,一切的法門能普遍很廣闊,無量數的眾生都能接受,天地人間,天堂、地獄應該都可以接受,同樣的道理,所以說「如是說」,就是這樣。法全都歸納於心來,就像蓮池,蓮華藏世界一樣。

再說,「諸佛於一念中,示現無量世界,不可言說種種佛身」,這就是證明我們的分身。所以,佛的一念中,佛陀所講說的法,能示現在人人的心中,只要我們有將法接入心來,任何人都能將這個法,示現在我們的心裡,記憶猶存。

又云諸佛於一念中
示現無量世界
不可言說種種佛身
此證分身
於一念中
示現無量世界
於種種因緣
成就願力而莊嚴
得證此淨土

我們也能身體力行,多少人從他方國的國家,這樣遙遠的地方來,回來就是精進。看看兩三天前,這麼遠的路途,印尼來到臺灣。臺灣的地主隊,那就是臺灣的菩薩去迎接他們,陪他們回來,回來還是共同,遠近的菩薩同時朝山。這不就是,不論他是什麼宗教,來到這裡就是歸於一心,同時這樣朝山,這不就是同行一法嗎?朝山,那時候的心境,也是同一念中。佛的心境是這樣,凡夫的心境也能夠這樣,所以「心、佛、眾生,三無差別」。

我們的心境很開闊,只要煩惱無明去除了,一片清淨,所有的法歸於我們的心來,不就是一片很美的景觀嗎?所以,很多,「不可言說」,這就是證明分身。我們不要說:「有可能嗎?佛會將分身這樣都叫回來?分身到底是長什麼樣?」分身就是法。所以,「於一念中,示現無量世界」。剛才告訴大家,幾個孩子?在哪裡讀書?在國外或是在國內呢?你們很快將所有的國家,只要你們的孩子去過的地方,只要你們的親人去過的地方,或者是自己去過的地方,這些國家,你們很快就浮現出來了,心靈的境界就是都在一念中。有無量世界,種種的因緣,這都有因緣過。心所浮現出來的念頭,都是有因緣的,佛所浮現出來的,眾生也是與他有因緣。但是,佛陀浮現出來的都是莊嚴,因為願力,所有的因緣、願力成就這個莊嚴的世界,全都浮現,這就是來證明,人人的心地無不是淨土。

昨天有向大家說過「變」,「三變淨土」,再為你們補充再清楚一點。

初變者
表轉第三能變
六根分別識
二變者
表轉第二能變
末那識
三變者
表轉第一能變
阿賴耶識

初變,就是表示「轉第三能變六根分別識」。我們的六識,六識就是六根去緣外面的境界。色、聲、香、味、觸,這個塵境,所以我們去緣,才接受來,這個意識接受來,所以成為淨染法。是淨法或是染法呢?有修行的人,世間苦難,法如是說,苦難眾生偏多,「菩薩所緣,緣苦眾生」,應該要趕緊去救度眾生,眾生煩惱偏多,應該要趕緊說法教化眾生,運用佛的法在人群中,這也是我們的根,我們的意識,去接觸到外面的境界,所以我們發揮了,我們的心身行動,去做救人的工作,這叫做「菩薩所緣,緣苦眾生」,這叫做淨,淨法。

或者是染法,那就是緣,色、聲、香、味、觸,這個東西,我既然接觸到,我要,我的心欲要滿足,所以不擇手段佔為己有,這也是在這六識緣境。

其實,六識是感觸到,這六識要傳給第七識,所以「二變」,六識接觸到之後,傳給第二個轉變,就是來到末那識。末那識就是第七識。前識分別(薰習佛法),末那識就能去思考,菩薩緣苦眾生,這應該救,趕緊提高警覺,如何去救人,用方法,悲智雙運,這也是在第六識裡,他要動心思去思考。若是染識它一來,他就糊里糊塗去思考:要如何得,能得到,我所愛的,不擇手段,我就是要如何去取得。就去造業,造很多的惡業。

所以,善惡無不都是在這二識中,五識去緣外面的境,第六識就像軍師一樣,就指導你:你若喜愛,你就這麼做。這就是我們的第六識。「思」,前面叫做「見」,在六識就是「見」,你看到什麼,第七識就是「思」。所以,污識,若是污染,這個習氣就是造很多煩惱無明的業,看到外面的境界,吸收了,無不都是污染的業,是因為第七識給他的見解,所以思惟,思惟、見解,這樣去造業。若能造善呢?也是一樣,緣外面的境界,傳給第七識。憐憫心,思惟救度眾生,淨業行善,同樣。所以善惡都是要經過這兩個識,造作之後就要歸納,歸納第八識。三變者就是轉入在這阿賴耶識中,那叫做藏識,好壞我都收,收在阿賴耶識裡去。所以我們要很用心,我們的意識,與末那識,我們要做事情要很謹慎,看到東西,以及我們在思惟一切,這都是在這二識之中。

所以,梵語說末那,華言是染污意。其實它是在裡面,只是外面六根這樣去緣,緣了之後傳給它,那就變成了染識,這就是凡夫。

外面的東西傳來愈多,他愈糊塗,愈染愈多,所以就有「我」,我,一切以我為大,這種貪、瞋、癡,無不都是我見為大,所以就會生出「我慢」、「我愛」這個惑,這種癡,見解,慢。我見、我慢、我愛,這全都是惑,這就是因為第六識,所接受來,染污了第七識的糊塗。所以「意者」,意根(第七),意識(第六),那就是「常思慮度量為我」,這就是第七識。這第七識就是這樣,外面所看的,(意識抉擇)造作一切。

梵語末那
華言染汙意
染汙者
謂我癡、我見
我慢、我愛
四惑常俱
意者
謂常思慮度量為我
即第七識

所以,再說「初表破見思惑」。我們開始,我們要轉,要轉這個識,開始我們就要先破除了,這見思惑,六識不要光是緣在,這社會人間的人我是非的,一切欲念,我們要將這些全都去除,我們才有辦法突破了這種無明,所以我們要破除見思惑。前面的第一關,外面的境界,我們不要看到就被它黏住了。第六識,外面的東西來,我們就要將它隔離,不要照單接受,這樣有隔離,自然就不會被它受到污染,若這樣,我們就有辦法斷生死、出火宅,要不然,三界火宅,熱火苦不堪。

所以初,最初,我們講火宅,〈譬喻品〉,就是要讓我們斷見思惑,人間一切的欲念,我們要斷除。

又初表破見思惑
出火宅
二表破塵沙惑
出化城
三表破無明惑
至寶所

第二,「破塵沙惑」。那就是在〈化城喻品〉,開始大通智勝佛為十六王子,講說《法華經》圓教,同時,導師發願接引眾生,要能出化城。我們眾生聽法之後,受執著住,這虛幻,佛陀要破除我們這個惑,不要只是在聲聞、緣覺,執著在你自己的解脫,應該要破除,應該要入人群,去淬鍊我們自己,永遠什麼樣的惑,都不會來到我們的心裡,不會入我們的心境裡,我們清清楚楚、明明朗朗,不會受它迷惑了。這就是第二「破塵沙惑」。就像<化城喻品>所說的法。朦朧中,看到前面的化城,我們不要受它迷惑了,開始要去體會了解。

再來,第三就是「破無明惑」,就是我們能夠到真正的寶所去,就是一直到開始受記等等,所以我們要很體會了解。阿賴耶識就是我們的第八識,第八識叫做「藏識」。那就是,「能含藏,善惡諸法種子」,這大家都了解了,就是第八識。

梵語阿賴耶
華言藏識
謂此識能含藏
善惡諸法種子
即第八識

所以,學佛,我們要這樣用心去體會,從我們的日常生活中,人間世事,一切的物質,體會了解之後,心不要受外面的境界,來搖動我們。修行,就是要有定心、專心,要戒除外面種種不實、虛妄的是非來擾亂我們的心,這要戒。不只是我們的行為要戒,我們的心念也要戒,那個虛妄不實種種,我們都要好好自我警覺。無明風,不知在哪個地方,在哪個人的口中,不實的事情,虛妄地傳,這不正的心就是一生起來,虛妄的心念,它就是這樣在擾亂我們的心境。

就像颱風,很多人斷電,大家就喊:「我的地方怎麼電還沒有來。」他們不知道颱風過後,在外面為了在搶救,要讓電能通,這些人多辛苦啊!他們也有家庭,他們放下他們的家庭,家庭也有受損,家庭也斷水、斷電,他們的家庭,他們將它放著,他們就是這樣在外面受風雨,在那個地方在修。電線桿倒了,高壓塔倒了,電線斷了等等,冒著危險,從平地到了山上去,這樣是多麼危險,風雨中、大太陽下,為了要搶修,電能通。看,他們是用生命在付出,就像在人間,多少人不顧自己,就是為人群大眾付出,但是受者,能得到這樣,一時就能解開他的困難,但是有的菩薩是長久陪伴,救人兼救心,是長久陪伴。這樣才能了解,就是這樣,無所求付出。但是,大多數的人呢?忘記了,或者是不了解,沒有關係的人,就在那個地方,還在無明風造就,這就是一樣。所以我們要好好調心,將法要釐清楚,聽進來了,不要漏掉了。我們要好好用心在日常生活中,一念中,就還是能分明天下世界,「於一念中,示現無量世界」。我們要時時六度萬行的功德,要不斷這樣去付出,這就是法,法在我們的日常生活中,要我們時時多用心。


月亮 在 周二 2月 20, 2018 6:16 pm 作了第 1 次修改
回頂端 向下
月亮
版主
版主
月亮


文章總數 : 28901
年齡 : 70
來自 : 台中
威望 : 1661
注冊日期 : 2009-01-11

20180220《靜思妙蓮華》 諸佛一念 示現無量   (第1288集) (法華經•見寶塔品第十一) Empty
發表主題: 回復: 20180220《靜思妙蓮華》 諸佛一念 示現無量 (第1288集) (法華經•見寶塔品第十一)   20180220《靜思妙蓮華》 諸佛一念 示現無量   (第1288集) (法華經•見寶塔品第十一) Empty周二 2月 20, 2018 4:04 pm

回頂端 向下
月亮
版主
版主
月亮


文章總數 : 28901
年齡 : 70
來自 : 台中
威望 : 1661
注冊日期 : 2009-01-11

20180220《靜思妙蓮華》 諸佛一念 示現無量   (第1288集) (法華經•見寶塔品第十一) Empty
發表主題: 回復: 20180220《靜思妙蓮華》 諸佛一念 示現無量 (第1288集) (法華經•見寶塔品第十一)   20180220《靜思妙蓮華》 諸佛一念 示現無量   (第1288集) (法華經•見寶塔品第十一) Empty周五 1月 31, 2020 3:16 pm

Explanations by Master Cheng-Yan
Subject: Buddhas Manifest Infinite Worlds in One Thought (諸佛一念 示現無量)
Date: February.20.2018

“In one thought, all Buddhas manifest the infinite worlds of the mind and the merits and virtues of actualizing the Six Paramitas in all actions. It is difficult to describe the nature of all Dharma in words. The stupa of treasures stood as testimony to the multiple manifestations of the Buddha. In one thought, the Buddha manifested the magnificence of all Dharma throughout the infinite worlds as testimony to this pure land of the mind.”

Be mindful! In one thought, all Buddhas can manifest the infinite worlds of the mind. Meanwhile, for us ordinary beings, what can we do in the span of one thought? Can’t our minds also, in an instant, think about many things? Not only can they imagine many things, our minds can also instantaneously connect with many places. When I say to you, “Where did your child go to study?” “The United States?” “England?” “Japan?” No matter the place, without even needing to say the country’s name, when I ask you, “Where is your child studying now?” your minds will instantly go to the country where your child is studying. The more kids you have, the more thoughts you will have. How many of your children have gone abroad? Ordinary beings have these kinds of thoughts, to say nothing of the Buddha who, in one thought, can manifest infinite worlds. Shouldn’t we have faith in the Buddha’s thoughts?

Our own thoughts can be unobstructed like this, to say nothing of the Buddha’s thoughts! However, ordinary beings think only for themselves. The Buddha thinks for the sake of all sentient beings in this world. The Buddha hopes that all sentient beings can, in a single thought, take the Dharma to heart and thoroughly understand the principles. These are the Buddha’s thoughts. As ordinary beings, our thoughts are all about our families, relatives and loved ones. But the Buddha’s thoughts are on all sentient beings on earth.

So, “the merits and virtues of actualizing the Six Paramitas in all actions…”. In the minds of all Buddhas and Bodhisattvas, their every thought is on sentient beings. So, they actualize the Six Paramitas, and have spent lifetime after lifetime [in the practice of] the Six Paramitas, which are giving, upholding the precepts, patience, diligence, Samadhi and wisdom. This is what is on the Buddha’s mind at all times; among sentient beings, in all actions, He creates blessings among people. He goes among sentient beings to transform them, turning their afflictions into Bodhi. These are the thoughts of all Buddhas. So, regarding the thoughts of Buddhas, “It is difficult to describe the nature of all Dharma in words.” [The Buddha] must accord with sentient beings’ capabilities. Regardless of what their capabilities may be, the Buddha has to accord with these capabilities. For however much ignorance and however many afflictions they have, He must respond with just as many different kinds of Dharma to transform sentient beings. This is the state of mind of all Buddhas and Bodhisattvas. They manifest infinite worlds in a single thought. All Buddhas are like this. When Sakyamuni Buddha taught the Lotus Sutra in this world, that ancient Buddha, Many Treasures Buddha, manifested His stupa of treasures to stand as testimony. So, the Buddha [gathered] His multiple manifestations, His many manifestations, which are His teachings. From wherever [His teachings] had spread, the Buddha’s manifestations of the Dharma there all came back. So, in the span of one thought, the Buddha shone out a ray of light from between His eyebrows. This was the light of His mind, which illuminated the east. He revealed [the worlds] in the span of a thought, calling upon the Dharma to come back. Naturally, [They came] from the east, and from the south, west, north and the four intermediate directions, They all came without exception. I keep telling everyone about “the Dharma returning to its place.” The Buddha returned this Dharma to its place within His heart. When we all listen to the Dharma, do we take it into our hearts like this? We listen to the Dharma often, but do we just forget it after we hear it? Do we let it leak out and fall away [from our minds]? When we listen to the Dharma, we find it in our everyday lives; we must apply it and verify it. We must hurry to return the Dharma [to its place]. Only then will we have Dharma to transform sentient beings. This is called, “having a way (Dharma) to do it.” “Have you done this thing?” “You might not have a way, but I have a way to do it.” So I need to take this way and take it into my heart, so that I will always have a way to do it. The principle is the same.

So, “[He manifested] the magnificence of all Dharma throughout the infinite worlds as testimony to this pure land of the mind.” The infinite worlds refer to how, as we listen to the Dharma, we take it in, into the ground of our mind. After we listen to the Dharma, where do we put it? Where does it go? Now is the time to bear testimony to it, the time to return the Dharma to its place. When the Dharma returns, all is magnificent. It is a “testimony to this pure land of the mind”. When we listen to the Dharma, we must always keep our hearts clean and pure, free of afflictions and defilements. With a mind free of afflictions and defilements, we can constantly accept the Dharma into our minds. This is time to put it to use; we must return the Dharma to its application. This is the moment in which we truly learn how to apply the Dharma.

Let us look at the previous sutra passage. “At that time, Sakyamuni Buddha’s multiple manifestations from the east, all those Buddhas throughout lands as numerous as the sands of billions and trillions of nayutas of Ganges River, who each taught the Dharma, came to gather here.”

Now the Buddha [gathered] this Dharma and one after another, They returned. Everyone present must have recalled the Buddha’s limited and Middle Vehicle teachings from the past and. Now they had been returned to the Great Vehicle, the Great Vehicle Dharma of the Lotus Sutra. In the Introductory Chapter, [the Buddha] began to radiate light, Maitreya Bodhisattva asked the Buddha to teach the Dharma but the Buddha was still in a state of tranquility and stillness. He was silent, but He radiated light. Manjusri Bodhisattva understood Maitreya Bodhisattva’s intention, and these two began to engage in discourse. This was in order to dispel the doubts of those present. They were all doubtful. The Buddha had finished teaching the Sutra of Infinite Meanings, but it seemed that this Dharma-assembly had not dispersed yet. The Buddha still sat in meditation, radiating light. It seemed He still had Dharma that He wanted to continue teaching. Everyone sat in that place for a long time, for a very long time, and still the Buddha did not emerge from Samadhi. We must bring ourselves to this state. This is the Dharma. To begin, we must take it into our hearts. Have we taken the Dharma to heart? Once it is in our hearts, then we will be the Dharmakaya, the Buddha’s multiple manifestations. We must quickly call [the Dharma] back to us, to the ground of our mind.

This spirit of listening to the Dharma must be called back to us. The spirit of a spiritual practitioner is this kind of focused mind; we cannot lose [this spirit] once [the teaching] is over. We cannot! Once [the teaching] is over, [the spirit] is still there. This living Dharma will still live on in our hearts. So, starting with the Introductory Chapter, the beginning of the Buddha’s perfect teachings, we must bring it back to us again. This is what the Buddha meant by the analogy of the stupa of treasures suddenly emerged, [representing] transcending the place where the Five Destinies coexist and simultaneously surpassing the Five Vehicle teachings. The Dharma we have been discussing lately should be clear to everyone by now. The Great Vehicle Dharma surpasses the Bodhisattva-path because [the Buddha] actualized the Six Paramitas in all actions. Throughout many kalpas, He went among people, constantly creating blessings for others, widely transforming sentient beings, without ever deviating from the Six Paramitas. This practice of the Bodhisattva-cause will result in the fruit of Buddhahood. From when we first began listening to eth Dharma to now, we should have surpassed the Five Destinies as well as the Five Vehicles. These are the Buddha’s multiple manifestations, which means the Dharma the Buddha teaches. This Dharma resides in the ground of our minds. We must quickly bring clarity and purity into the ground of our minds and return the Dharma to its proper place. In the span of a single thought, He was able to call upon so much Dharma to come back and return. This was in the span of a single thought; we can do the same thing! We [can do it] the span of a thought.

We were just discussing how, back in the Introductory Chapter, once the Buddha finished teaching the Sutra of Infinite Meanings, He sat in meditation. Has everyone begun to remember? Remember that aspiration, our aspiration to listen to the Dharma. This can be called back to us in the span of a thought. Those who take [the Dharma] to heart can call it back. Those who do not take [the Dharma] to heart are like those from the previous (sutra) passage. “The various heavenly beings were moved to other lands.” This is because they heard the Dharma but didn’t really take it to heart. Their capacities were not suited for it, so His teachings did not remain in their hearts. Because of this, they were moved elsewhere. Or, because those in the asura, hell, hungry ghost or animal realms lacked that aspirations and lacked that vow, they lacked the causes and conditions. Thus they were elsewhere as well. So, we are now talking about the eight directions. The Buddha is compassionate, so why would he [move] these heavenly beings to some other place? It is because their capabilities had yet to mature. They are just like us humans. They listened to the Dharma, and protected the Dharma but when asked to form aspirations to engage in spiritual practice and focus on walking the Bodhisattva-path, they said, “Oh, I still can’t do that.” In the same way, we want to focus on our spiritual practice; however, our minds are unfocused; we hear the Dharma and it leaks out. Likewise, in this [state of mind], we will be unable to bring in the Buddha’s multiple manifestations. This is like forgetting right after hearing; we will have no way to bring it back. If we hear and remember, if it left an impression, we will be able to bring it back [into our minds]. Within the span of a single thought, all Buddhas returned to gather together.

So, “At that time” refers to Sakyamuni Buddha’s many manifestations [coming] from the east. The Dharma Sakyamuni Buddha taught in the past, does it reside within our hearts? After this Buddha from the past, Sakyamuni Buddha more than 2000 years ago taught the Dharma, it has been retained all the way up to the present day. Today we take His Dharmakaya and His multiple manifestations and bring them back into the ground of our minds. In the ground of our minds, have we taken the Buddha’s teachings to heart? We have. Do we remember what He taught in the past? We remember. It will come back to us. With everything He taught in the past, we put in the effort, so we are able to remember it, and we are able to teach it. this is the meaning of multiple manifestations. This is not just one person. When we are able to understand these teachings, when one person teaches [the Dharma], many people will listen, and those who are able to understand and take the Dharma to heart will not be in the minority. There are “billions and trillions of nayutas”. Because it has been such a long time, those who have heard the Dharma have grown more and more numerous. So, there are many of them. And not just in this place; the more we pass it on, the wider it spreads. So “lands as numerous as the Ganges’ sands” means the more people there are, the more widespread the Dharma becomes.

So, out there, in whichever country the Dharma is spread to, the Dharma can be put to use there. This is how the Dharma returns to our hearts. “Each taught the Dharma [and] came to gather here. People come and go. Recently, there have been so many people, people who listen to the Dharma, who returned here. Not only have they returned here, they implement the Dharma in their own countries. What is it that they do in their countries? They go back and share with them. Aren’t the principles always coming together like this?

So [they come] “in this sequence. “Sequence” means one after the other. “Those Buddhas from the ten directions all came to gather”. All the Buddhas from the ten directions came, “sitting throughout the eight directions”. This is the Dharma taught in the past; the people who listened to it and the teachings gathered were now all brought together like this. At first it talked about summoning the Buddha’s many manifestations to return to be seated throughout the eight directions. Now it talks about the ten directions, which refers to how the Dharma the Buddha taught also reached above and below. “Above” is like the heaven realms. “Below” is like the hell realms. This kind of Dharma begins from the teachings on suffering and continues to the teachings on eliminating samsara and reaching the state of Buddhahood. The people who heard it were all gathered together. We have listened to these teachings, and now we should talk the Dharma into our hearts so we can remove all kinds of afflictions. We must bring the Dharma in and return it to this Dharma-assembly.

For this reason, it says, “At that time, in each direction, 400 trillion nayutas of lands were filled with those Buddhas and Tathagata’s”.

So, this passage says that in each direction, there were 400 trillion nayutas of lands. This Dharma can transform so many people and pervade such an expansive [number of] lands. When everyone hears it, the Dharma can be circulated, circulated across such an expansive area. So it says, they “were filled with [Buddhas]”. Thus, “The Buddha’s many manifestations filled the eight directions”. This was just like a picture of the Avatamsaka assembly, just like the world of the Louts-treasury.

At that time, in each direction, four trillion nayutas of lands were filled with those Buddhas and Tathagata: This means that the Buddha’s many manifestations filled the eight directions. This was as magnificent as a picture of the Avatamsaka assembly. This is like what it says in the Avatamsaka Sutra, “The inexhaustible ocean of all Dharma-doors is all within the same assembly of the people of enlightenment of One Dharma. “Such [Dharma-nature] is taught.

The Dharma is like this. “The inexhaustible ocean of all Dharma-doors” means the teachings of all Dharma-doors are universal and expansive so that infinite sentient beings can all accept them. Those in the human world as well as in heaven and hell should all be able to accept them. The principle is the same. “Such [Dharma-nature] is taught”. It is just like this. When we fully take the Dharma into our hearts, [our hearts] will become like a lotus pond, like the world of the Lotus-treasury. Then it says, “In a single thought, all Buddhas manifested infinite worlds [and] all kinds of indescribable Buddha-bodies”. This testifies to our many manifestations. So, within the Buddha’s single thought, all the Dharma the Buddha taught was able to be manifest within everyone’s hearts. So long as we take the Dharma to heart, anyone can manifest this Dharma within their hearts and remember it clearly.

It also says that in one thought, all Buddhas manifested infinite worlds [and] all kinds of indescribable Buddha-bodies. This confirms that the multiple manifestations, within the span of one thought, manifested infinite worlds. By all sorts of causes and conditions. They fulfilled Their power of vows, became magnificent and were able to realize this pure land.

We can also put this into practice. So many people from different lands and countries, from such faraway places, came [here]. They came here to diligently advance. Look at how, two or three days ago, [they traveled] such a long way from Indonesia to Taiwan. Their hosts in Taiwan, these Taiwanese Bodhisattvas, went to welcome them and accompany them back. They came back [to the Abode] together; these Bodhisattvas far and near undertook the bowing pilgrimage at the same time. Doesn’t this mean that, regardless of their religion, coming here is part of their same aspiration? By undertaking the bowing pilgrimage together, aren’t they all practicing the same Dharma? Their state of mind during the bowing pilgrimage is the same exact thought. The Buddha’s state of mind is this way, and our state of mind as unenlightened beings can be this way as well. Hence, “the mind, the Buddha and sentient beings are no different [in their nature]”. Our state of mind is broad and open. We just need to eliminate our afflictions and ignorance, become completely clear and pure and return all Dharma to our hearts.

Then won’t this be a beautiful sight to behold? So, there are so many things that are “Indescribable”. This testifies to the multiple manifestations. We must not say, “Is this possible? The Buddha summoned all His many manifestations. What did these manifestations look like?” The multiple manifestations are the Dharma. So, “Within the span of one thought, [They] manifest infinite worlds”. A moment ago I asked everyone how many kids they had, where they study, whether it is in this country or abroad. You all quickly [imagined] all of these countries, any place your child has been, any place your family has been, or any place you yourself have been; all of these countries quickly appeared before your eyes. This state of mind is such that one thought contains infinite worlds and all sorts of causes and conditions. They all go through causes and conditions. The thoughts that appear in our minds all have their causes and conditions. The thoughts appearing in the Buddha’s [mind] show sentient beings also have affinities with Him. But what appears in the Buddha’s mind is always magnificent.

It is because of His power of vows, His causes and conditions and His power of vows, that He brought this magnificent world to fruition. This emerged in its entirety. All this confirms that everyone’s ground of the mind is a pure land. Yesterday I spoke about “transformation He thrice transformed the pure lands”. I will supplement that to make it a bit clearer for you all.

The initial transformation the third transformable thing, which is the discriminating consciousness of the six sense organs. The second transformation represents transforming the second transformable thing, which is the manas consciousness. The third transformation represents transforming the first transformable thing, which is the alaya consciousness.

The initial transformation represents “transforming the third transformable thing, of the six sense organs”. Our Six Consciousnesses are the Six Roots that connect to our external conditions of form, sound, smell, taste and touch; these are the Dusts. So, we connect to [phenomena], thus we can take them in. The mind-consciousness takes them in, and they become pure or defiled phenomena Is this a pure or defiled phenomenon? A highly cultivated person [knows all] worldly suffering, just as the Dharma teaches us. There are many suffering sentient beings and “Bodhisattvas are connected to suffering sentient beings”. So, we must hurry to save sentient beings. They have so many afflictions, so we must hurry to teach the Dharma to transform sentient beings, applying the Buddha-Dharma among people. This is also our Roots, our consciousnesses, connecting us to external conditions.

So, we make use of the our bodies and minds and actions to do the work of saving others. Thus, “Bodhisattvas are connected to suffering sentient beings”. This is called purity, pure phenomena.

.What about defiled phenomena? This is when we connect to form sound, smell, taste and touch, when we come in contact with these things, and we want them, want to satisfy our desires. So, by any means necessary, we take what does not belong to us. This is also want happens when our Six Consciousnesses connect to conditions. Actually, as the Six Consciousnesses make contact, they pass this on to the seventh consciousness Hence, the “second transformation”. After the Six Consciousnesses make contact, they pass this on to the second transformation. That is, they come to the manas consciousness, which is the seventh consciousness.

Our Six Roots connect to external conditions and pass them on to [the manas consciousness, turning it into the defiled consciousness. This is what unenlightened beings are like. As more external things are passed in, we become more and more muddle and defiled. Because of this, we have a sense of self and put ourselves first before everything else. Greed, anger and ignorance all come from our view of self being primary, so, this all gives rise to the delusions of self-pride and self-attachment. This ignorance, this perspective, arrogance, self-pride, self-attachment and view of self, these are all delusions. This is all because the sixth consciousness takes in [external conditions], thereby contaminating the seventh consciousness.

So, we have “consciousness,” which is our mind-root and our mind-consciousness. That which “constantly contemplates and calculates with a sense of self is the seventh consciousness. The seventh consciousness is just like this; everything we see outside us is fabricated by our mind-consciousness.

In Sanskrit, “manas” means “defiled consciousness”. “Defiled” means it constantly possesses the four delusions of self-ignorance, self-pride, self-attachment and view of self. “Consciousness” means to constantly contemplate and calculate with a sense of self. This is the seventh consciousness.

So, “The initial transformation also represents eliminating deluded views and thinking. For us to begin, we must first transform. We must transform this consciousness. We must begin by eliminating deluded views and thinking. We cannot just let our Six Consciousness connect to the interpersonal conflicts in society and all sorts of desirous thoughts. We must eliminate all of these; only then will we be able to overcome this ignorance. So, we must eliminate deluded views and thoughts. When it comes to the first pass, that of external conditions, we must not cling to whatever we see. When external things come into our sixth consciousness, we must remove ourselves from them and not simply accept them at face value. With this kind of separation, we will naturally remain undefiled by them. If we can do this, then we will be able to put an end to the cycle of birth and death and exist the burning house.

Otherwise, the burning house of the Three Realms will burn us with flames of unbearable suffering. So, the initial [transformation] that occurs is the burning house we talked about in the Chapter on Parables. It is eliminated of deluded views and thinking. All the desirous thoughts of the human world must be eliminated.

The initial transformation also represents eliminating deluded views and thinking to escape from the burning house. The second transformation represents eliminating dust-like delusions to escape from the conjured city. The thord represents eliminating the delusion of ignorance to reach the place of treasures.

The second transformation represents eliminating dust-like delusions. This is from the Chapter on the Parable the Conjured City, when Great Unhindered Wisdom Superior Buddha, [ taught] the 16 princes. The perfect teachings of the Lotus Sutra. Also, the guiding teacher made vows to lead sentient beings so that they could leave the conjured city. After we sentient beings listen to the Dharma, we remain stubbornly attached to this illusion. The Buddha wants to eliminate this illusion for us. We must not just remain in the state of Hearers and Solitary Realizers, attached to our own liberation. We must destroy [this attachment]. We must go among people and refine ourselves so that no type of delusion can ever come into our minds, can ever infiltrate our of mind.

If we are very clear and lucid, we will not become confused or deluded. This is the second [transformation], “eliminating dust-like delusions, which is like the Dharma taught in the Chapter on the Parable of the Conjured City. In the haze, when we see the conjured city before us, we must not allow it to delude us. We must begin to experience and understand.

Next, the third transformation is eliminating the delusion of ignorance. This is when we will be able to arrive at the true place of treasures and receive predictions of Buddhahood and so on. so, we must learn through experience.

Alaya consciousnesses is our eighth consciousnesses. the eighth consciousnesses is called the “storehouse consciousnesses“. This consciousnesses “contains the good and evil seeds of all phenomena”. Everybody knows this now. This is the eighth consciousnesses. So, as Buddhist practitioners, we must mindfully seek to comprehend this, starting from our daily lives. With worldly affairs and material things, once we comprehend this, our minds must not allow external conditions to sway us. Spiritual practice requires a mind of Samadhi, of concentration. We must refrain from letting any sort of unreal, illusory external conflict disturb our minds. We must [abide by] the precepts. not only do we need to guard our conduct, we also need to guard our minds when it comes to these illusory, unreal things, we all must work hard to be vigilant of ourselves. No one knows where the wind of ignorance comes from, or from whose mouth. Unture things are transmitted falsely. as soon as our mind is no longer upright, these illusory thoughts will disturb our state of mind. This is like how in a typhoon, when the power goes out, many people cry out, “How come we still don’t have any electricity?” They do not think about the people who, after the typhoon has passed, are outside trying to do repairs to get the electricity to work again. Those people are so hard-working! They also have families, and they have to leave their families behind. Their homes have also been damaged. Their homes have also lost water and power. They have to leave behind their homes and go out into the wind and rain to perform repairs out there. Maybe the electrical pole fell down or the high voltage tower fell down or the electrical wires got cut and so on. they risk their lives, going level ground to the mountains, this is all very dangerous. [They work] in the wind and rain or under the hot sun, all to do repairs to fix the electricity. See, they put their lives on the line to serve others. It is just like how in our world, so many people, without regard for themselves, give of themselves for the sake of other people. The people who receive this sort of help can have their suffering relieved for little while. But some Bodhisattvas accompany others for a long time, saving people while also saving their hearts. This is long-term companionship. Only in this way can we understand that this is the way to give unconditionally.

However, what about the majority of people? Those who forget, those who do not understand, or those who have no connection are still there giving rise to the wind of ignorance. This is the same. So, we must earnestly discipline our minds and [understand] the Dharma clearly. After we listen to it, we must not let it leak out. We must put effort into being mindful in our daily lives. In the span of one thought, we are able to see the whole world clearly. “Within the span of one thought,” “[we can] manifest infinite worlds.” We must actualize the merits and virtues of the Six Paramitas in all actions at all times, and constantly help others in this way. This is the Dharma. The Dharma resides within our everyday lives. We must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
回頂端 向下
 
20180220《靜思妙蓮華》 諸佛一念 示現無量 (第1288集) (法華經•見寶塔品第十一)
回頂端 
1頁(共1頁)

這個論壇的權限:無法 在這個版面回復文章
 :: 菩提法水 :: 靜思晨語 :: 靜思晨語—靜思妙蓮華-
前往: