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  

 

 20180222《靜思妙蓮華》諸法一性 萬相一如 (第1290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

20180222《靜思妙蓮華》諸法一性 萬相一如  (第1290集) (法華經•見寶塔品第十一) Empty
發表主題: 20180222《靜思妙蓮華》諸法一性 萬相一如 (第1290集) (法華經•見寶塔品第十一)   20180222《靜思妙蓮華》諸法一性 萬相一如  (第1290集) (法華經•見寶塔品第十一) Empty周三 2月 21, 2018 8:07 pm

20180222《靜思妙蓮華》 諸法一性 萬相一如 (第1290集) (法華經•見寶塔品第十一)

⊙「故各遣侍持華表申誠敬,依禮問訊道安遵循儀規,分身佛教侍者代申敬意,諸法一性而相萬殊一如。」
⊙即知分身不必皆名釋迦,所謂我在異國更有異名,多寶之願已酬須集分身,樂說雖聞其聲未見容貌,故請願見佛全身令決疑生信。
⊙「是時,諸佛各在寶樹下,坐師子座,皆遣侍者問訊釋迦牟尼佛,各齎寶華滿掬而告之言。」《法華經見寶塔品第十一》
⊙「善男子,汝往詣耆闍崛山釋迦牟尼佛所,如我辭曰:少病、少惱、氣力安樂,及菩薩聲聞眾,悉安隱不?」《法華經見寶塔品第十一》
⊙善男子,汝往詣耆闍崛山釋迦牟尼佛所:各遣至於靈山會上,謁見釋迦牟尼。耆闍崛山:即靈鷲山,為佛說妙法華,圓教安住之處。
⊙穢土既盡變為淨土,更何有此山之相?究竟解之者約有二義:一、此靈山即為本心之山。二、淨土之相亦不礙於靈山之相。
⊙蓋凡聖同居土,實報莊嚴土,及常寂光土等,並無二土,即是一土,但隨其心淨則國土淨耳。
⊙凡聖同居土,人、天、凡夫,及聲聞、緣覺等聖者,同居之國土。
⊙常寂光土:常者,法身,法身永無生滅;寂者,解脫,一切煩惱永寂;光者,般若,照見諸相的智慧。故謂常寂光土。⊙如我辭曰:少病、少惱、氣力安樂:代佛傳言:少有疾病,身心輕安,少有煩惱,氣力充盛、安樂無量。
⊙病惱:非佛身之病惱,眾生心淨易化則佛安樂;難化即增佛之憂悲病惱,所謂眾生病則佛病。
⊙及菩薩聲聞眾,悉安隱不?:問安儀規已禮如來,此問大眾,悉安隱不?

【證嚴上人開示】
「故各遣侍持華表申誠敬,依禮問訊道安遵循儀規,分身佛教侍者代申敬意,諸法一性而相萬殊一如。」

故各遣侍持華
表申誠敬
依禮問訊道安
遵循儀規
分身佛教侍者
代申敬意
諸法一性
而相萬殊一如

聽清楚了,就是諸分身佛各遣侍者持華,表達那個誠意敬恭的意思。了解法,佛,佛來說法,就是要人人心能夠接受,佛陀教法入心,不只是法要入心,還要敬,敬法入心,也就是我們平時所說的,尊師重道。我們尊敬佛陀,佛陀乃是為一大事來人間,他的悲憫心,就是視眾生如一子,盼望眾生全都能傳承他的教法,就如一脈相傳。像父親將他的血脈、他的血統能完全在孩子的身上,永遠傳下去,道理相同,才會說是四生慈父。慈父在教子,就如老師,所以師亦父、父亦師,所以我們大家將佛的教法,就如傳佛的血脈一樣,所以我們叫做傳法脈,意思是一樣。

所以,諸佛,分身佛,若說到分身佛,大家應該很清楚了,分身,佛,那就是已經將法接納入心了,心、法一體,人人應該煩惱去除,心地清淨了,已經將法入心。是不是有入心?聽大家在描述師父在說的法,是不是在弟子,再描述出來的那個意,有接近沒有?說的不一定句句相同,但是意境不能脫離了,可以將這個法,用其他的方式來譬喻,譬喻得與法相同,法能通,這叫做法脈相通。人、事、物,用這個道理,用在人事物用得通,這叫做法脈相傳。不同的人,用同樣的法,不同的譬喻,這都能通,所以,一法應萬事,一個法能應很多人、事、物,只要道理入心。所以,「諸佛各遣侍者」,分身佛,分身佛,他們已經將法也傳給很多人了,釋迦牟尼佛將要見證,分身佛來集,所以不只是法來,同樣所教化的人也來了。來了,那就要有規律,接受到法的人,來了就要有禮節,所以「各遣侍者持華表申誠意」,這種敬重的心意。

法已經傳,傳,已經在用的人,就開始來了,來了就要表達誠意,如規律,這是依禮節。所以「依禮問訊」,這是一個禮節。我們敬師、敬法,必定要有一個禮節、規矩。見到人,我們就要趕緊問訊,問訊就是問安的意思,這就是遵循儀規。所以「分身佛教侍者,代申敬意」,就是這樣的意思。佛法沒有脫離禮節,因為佛法所講究的就是禮節,「禮者,理也」,禮節就是道理,道理就是禮節,所以講究的是禮節。所以,「諸法一性,而相萬殊一如」。諸法是一性,法就是同一種性,法性都是相同。道理,「一理通,萬理徹」,真正的道理只是在法源,法源若很清楚,什麼樣的人事物就全都說得通。所以「諸法一性」,法源,就是只有一項,很簡單,道理同源,所以諸法一性。「而相萬殊」,很多很多,各是不同。同樣叫做「人」,我們的名稱都叫做人,但是,人各有名稱,「這個人叫做什麼名字?」「這個人姓什麼?」所以姓與名不同,但是通稱是「人」。

人的形相差不多,卻是看清楚就是不同,雖然同樣四肢站立,一個頭,七個孔,卻是把他認真看起來就是不同。所以說「諸法一性」,人這個身體器官都是一樣,但是「相萬殊」,就是不同。這就是同樣的道理,道理一如,人人本具真如本性,真如本性是一如,你的真如本性、我的真如本性,你我真如本性,與佛的真如本性是同理,同一個道理,我們就是凡夫,所以才會千差萬別。凡夫已經是煩惱,煩惱為我們製造萬殊──很多的形相,各人走各人的,各人想各人的,各人做各人的事情,各人,有很多不同的生態,生活的形態。其實,不論他是什麼樣的,生活形態,還是回歸於一如,真如一性,我們的本性,與諸法合一,諸法回歸真如本性。這個我們若能清楚,諸分身佛與釋迦牟尼佛,釋迦牟尼佛在靈鷲山,要號召所有的分身佛到達,這個道理,我們就能很清楚、了解,道理,那就是與佛的思想、看法,差沒有多遠。所以寶塔已經突顯出了,就是五乘,超越了五乘,與佛的境界將接近了,佛已經將法都召集歸位,就是萬法歸一。

即知分身
不必皆名釋迦
所謂我在異國
更有異名
多寶之願已酬
須集分身
樂說雖聞其聲
未見容貌
故請願見佛全身
令決疑生信

這就是要知道,「分身不必皆名釋迦」,分身佛不一定都叫做釋迦牟尼佛,張三李四,只要釋迦佛的法入我們的心來,我們也能應用與佛同等的教法,來去教化人。每個時代不同的形態,我們依照一如的真實法,應時代來教化眾生。所以,法能永續,還能優化,就是很優雅在人間,應世間不斷惡濁、染著,我們能用佛法的禮節,用佛法的道理,用佛法的形態,我們一一能將這些濁氣很重,能夠將它這樣化開,轉濁為淨,轉惡為善。這就是乘著一如的真理,諸法一實的真理,我們就是這樣一脈相傳,在不同的時代,我們能應化來度眾生。這就是佛法,一理通,萬理達,我們就能了解。

所以,「所謂我在異國,更有異名」。前面的經文,這樣說過了,同樣的法,在不同的國家,也能夠同樣的法、不同的人都能去傳這些法,淨法遍傳無限量的國度裡,不同的人都能夠去傳。不論他是什麼樣的語系,說臺語也能通,國語,更是普遍,英文,他也聽得懂等等,不同的語系,同一種的教法,而且,不同的宗教,同一種的道理應用在人間裡,這全都是能通的。所以,「在異國更有異名」。常常說萬教歸一,很多的教育歸合回來,無不都是一種的道理,不論什麼樣的宗教不離開愛。愛,是仁愛呢?是博愛呢?是大愛呢?這些將它歸納回來,就是「無緣大慈、同體大悲」。我們愛的人,沒有一個界限的限制,就是要普遍,就是要去付出,所以,不論什麼樣的宗教,同一種的心念。所以說來,不論在什麼樣的國度,用什麼樣的方法,什麼樣的名稱,只要道理能通。

所以,才說,「我在異國」,不一定是在迦毘羅衛國,即使在中國,在臺灣,在任何一個國家,這個法都能通,不論你是什麼宗教,同樣,這個圓教的教理,什麼樣的宗教都可用。有時候,我們聽到,聽其他宗教在布教,那其中的故事,與我們佛法裡面所要說的因緣故事,都是差不多。這就是不同名稱,「異國更有異名」。現在我們的名字,我們再傳下去,再下一代的人的名字,也是都不同。總而言之,法是應萬事物,而應用於法,它能在不同的名稱,去用這個法,法能通達,「一理通,萬理徹」,同樣的道理。所以,「多寶之願已酬,須集分身」。現在這段經文,多寶佛他的塔現前,釋迦牟尼佛就是這樣,來述說多寶佛他的願。願是過去缺緣,這就是要警惕我們,真的因緣要結好,不要缺緣,所以我們要多與人結好緣。多寶佛缺什麼緣,大家了解嗎?請法的緣,所以這個遺憾,他還沒講說《法華經》,大限就到了,入滅了,他還是應世壽在人間,在教育,法有說了,但是,還沒有那個因緣,完成《法華經》這個法,因為沒有人來啟請,所以這樣遺憾。

所以,他將要入滅時,就期待弟子,他付囑弟子,就是要弟子為他建塔,全身在塔中,哪一個地方講《法華經》,寶塔就會在那個地方現形出來。釋迦佛代替多寶佛,來講說這段故事,多寶佛的心願來聽經,因為他自己沒有說,所以,他要為大家證明,過去佛也來聽經,來證明現在佛完成這個圓教,這是真實法。所以,「多寶之願已酬」,他有這樣的願,釋迦佛應他的願,這叫做「已酬」。但是「須集分身」,就是這些分身佛,都將他們集中過來。要注意,多寶佛這個佛塔是「為聽法故」,經文中有這樣說,「為聽法故」,就要聽法,所以佛,釋迦佛他就要召集分身佛回來,就是這些法都要回歸本位來;也就是說要我們大家,人人心中有靈山塔,靈山塔浮現了,應該,我們的心地也應該清淨,法應該歸位了,這就是要我們大家,要好好再次用心聽過的法。

佛,三變淨土,大家要很用心去體會,如何來出火宅,如何來過化城,如何得受記,已經能得果了,最後行菩薩道,最後的那個境界,這一生中雖然還未成佛,但是佛已經為他授記了,這是不論未來哪一尊佛,成佛的過程。行菩薩道,結果就是成佛,了解這證果,就是結果會成佛。雖然我們還沒有,但是我們的心深信,前面有〈信解品〉,要深信,所以我們要很清楚。經聽過了,就要真正再去體會。

「樂說雖聞其聲未見容貌」。這個法會上,就是大樂說菩薩為當機者,他要代替大家來請法。因為寶塔中的聲音,多寶佛發大聲音,來證明釋迦佛所講的法。大家就有這個心願,一直想:光是聽到聲音,應該也要看到實在的全身。這是大樂說菩薩,代替大家要來請,請佛如何能讓他們,見到多寶佛的全身,到這時還未看到。「故請願見佛全身,令決疑生信」。要讓大家更相信,也能了解多寶佛的形態,是長什麼樣子,只是聽到聲音,應該能再看到,這樣讓大家心中無疑。這我們要很用心體會,到這個地方,還是要為我們,啟我們的信心,還是怕我們的心有疑。所以,大樂說菩薩代替大家,心有疑的人,再次請法,期待佛陀能再讓大家,除去了疑的念頭,再加強他們的信心。這些很重要,這些法要記在心裡。

再來,前面的(經)文,是這麼說:「是時,諸佛各在寶樹下,坐師子座,皆遣侍者問訊釋迦牟尼佛,各齎寶華滿掬而告之言。」

是時
諸佛各在寶樹下
坐師子座
皆遣侍者
問訊釋迦牟尼佛
各齎寶華滿掬
而告之言
《法華經見寶塔品第十一》

這已經分明說,諸分身佛帶著侍者來。大家要用恭敬心,去到釋迦牟尼佛前,去向釋迦牟尼佛問訊,照這個禮儀,大家要好好用心,恭敬心,送著這樣表達心意的寶花為禮,這樣來向佛,先來向釋迦佛這樣,表達那個禮節,要問訊。所以「言,善男子」,那就是分身佛再叮嚀。

「善男子,汝往詣耆闍崛山釋迦牟尼佛所,如我辭曰:少病、少惱、氣力安樂,及菩薩聲聞眾,悉安隱不?」

善男子
汝往詣耆闍崛山
釋迦牟尼佛所
如我辭曰
少病 少惱
氣力安樂
及菩薩聲聞眾
悉安隱不
《法華經見寶塔品第十一》

這段文,那就是表示分身佛,雖然都已經來到娑婆世界了,佛所教化的國土,就是佛在娑婆世界,娑婆世界是釋迦牟尼佛的化土,諸分身佛全都到達,但是事相還是很遠。法,就是從天地宇宙,全都將這些法合過來,回歸到地球。用最坦白的話,釋迦牟尼佛出生在地球上,不分國界,就是在人間,這個地球人間裡;其實佛陀所覺悟的法,是天地宇宙萬物的道理,這些法全都歸納來到人間。應該要這樣說,這個道理。所以,派遣侍者,要到釋迦牟尼佛的面前來,當然就是還有一段的距離,所以,分身佛就要這麼交代,「善男子」,那就是菩薩,「汝往詣耆闍崛山,釋迦牟尼佛所」。

善男子
汝往詣耆闍崛山
釋迦牟尼佛所:
各遣至於靈山會上
謁見釋迦牟尼
耆闍崛山:
即靈鷲山
為佛說妙法華
圓教安住之處

這就是遣大家,遣隨身來的菩薩就來了,菩薩來靈鷲山見釋迦牟尼佛。那就是,靈鷲山就是耆闍崛山。耆闍崛山有一個形態,像靈鷲一樣,佛陀講經的地點就是在這裡,所以「為佛說妙法華經,圓教」。因為釋迦牟尼佛已經講《法華經》了,《法華經》已經是圓滿了,談空說有,小、大乘法會合,這叫做圓教。安住在靈鷲山,因為佛在靈鷲山說法,所以,安住在這個地方,所以我們才會常常說,「靈山只在汝心頭」,就是法安住在人心。

所以,「穢土既盡變為淨土」,煩惱無明去除了,就成為淨土。

穢土既盡變為淨土
更何有此山之相
究竟解之者約有二義:
一、 此靈山
即為本心之山
二、 淨土之相
亦不礙於靈山之相

我們凡夫,無明煩惱全都要去除,現在心都清淨了,所以「更何有此山之相」?不用了,佛二千多年前在靈鷲山,這個法已經在人間了,人與人之間,法傳在人的心,何有靈山之相呢?所以「究竟解之者」,要好好再來解釋,「有二義」。

一,「此靈山即為本心之山」。大家要用心,這是本心,我們人人的真如,真如是本心,本心。第二,「淨土之相,亦不礙於靈山之相」。我們心的淨土,人人本具,無礙。我們要體佛心,
佛心是依天地道理,包容一切,與天地宇宙共一體,這是佛的心。

蓋凡聖同居土
實報莊嚴土
及常寂光土等
並無二土
即是一土
但隨其心淨
則國土淨耳

「蓋凡聖同居土」。佛的心地,他凡聖同居,因為他乘願來人間,人間就是凡夫。但是,佛在過去無始劫前,就已經說法了,塵點劫前,大通智勝佛覺悟說法。他身為十六王子之一,就聽法,同樣再覆講說法。這不就是與聖人同居,生生世世,塵點劫,這是與聖同居,他的心還是在聖人的境域,但是,就是化身,應身來到人間,與人間同居處,還是與人一樣發心,然後成佛,這是現相,是應身現相,要教我們如何修行,與凡夫同居。

凡聖同居土
人、天、凡夫
及聲聞、緣覺等
聖者同居之國土

與「天、人、凡夫及聲聞、緣覺等聖人」,這些人同居在這個世間裡,這就是凡聖同居土,是釋迦佛的那個心靈世界。


還有「常寂光土」,「常」即是法身,佛的法身是永恆的,塵點劫以來,常住不變,這是佛的心是常。其實,我們凡夫也是,無始以來就有的真如,是常住不變。「法身,永無生滅」,我們的真如本性也是沒有生滅,只是我們凡夫就是生死不斷,佛呢?他是寂者,解脫,已經解脫了,他的心很寂靜,解脫了,解脫什麼?一切煩惱,一切煩惱全都沒有了,所以「永寂」,永遠都是很寂靜。「光」就是般若,智慧,佛的心永遠都是光明的,光明就能看到一切,一切的道理明顯,能照見諸相,所以叫做「常寂光土」,這就是佛的心靈境界。

常寂光土:
常者 法身
法身永無生滅
寂者 解脫
一切煩惱永寂
光者 般若
照見諸相的智慧
故謂常寂光土

這心靈境界,那就是在實報莊嚴土,與凡聖同居,佛的心地永遠都是寂,無二土,佛的心地就是這樣一如,是在莊嚴土,是在寂光土之中。雖然與我們凡夫同居,但是他的心還是寂靜,光明,沒有減少。所以「並無二土,即是一土」。「但隨其心淨」,則土變淨,因為釋迦佛自己的心地就是淨,所以他怎麼說法,也是一樣他安住在淨地,他的寂光土中,只是為眾生說人間濁惡,佛陀就是說這樣的道理,給我們聽。所以諸分身佛,就要大家去向佛,釋迦佛,來問訊。經文就說,「如我辭曰」。照我告訴你的,交代的話,這樣去問安,問安釋迦牟尼佛身體健康嗎?為度眾生有煩惱嗎?氣力安樂嗎?是不是輕安自在?這就是他方佛來問安,我們的娑婆世界的佛。「代佛傳言」,就是派遣侍者,代佛傳言。「少有疾病,身心輕安」,這就是少病,就是身心輕安;「少有煩惱,氣力充盛,安樂無量」,這就是諸佛,要來向佛問安的意思。

如我辭曰
少病、少惱
氣力安樂:
代佛傳言少有疾病
身心輕安少有煩惱
氣力充盛安樂無量

病、惱,佛身實在是無病,也無惱,真佛身,釋迦牟尼佛,當然他自己是沒有病惱,但是為度眾生,他就要現與凡夫一樣。「眾生心淨易化則佛安樂」。眾生若好教,佛就安,心安快樂。是不是眾生好教不好教?眾生若不好教,煩惱就很重。讀到這段,應該大家要能夠體會,佛為眾生也是操心。眾生「難化即增佛之,憂悲病惱」。因為眾生若難化,就增加佛的心憂的病,佛是為眾生而憂而病而惱。「所謂眾生病則佛病」。這是我們過去常常聽到的話,眾生有病,所以佛就有病,意思就是操煩,眾生難調伏,難教導,所以佛就有憂,有悲,有病,有惱,這就是佛他最掛心的是,眾生難調伏,所以眾生病,佛就有病。

病惱:
非佛身之病惱
眾生心淨易化
則佛安樂
難化即
增佛之憂悲病惱
所謂眾生病則佛病

「及菩薩聲聞眾」,因為問安,不只是問佛平安嗎?同時也要問這些替佛在做事,受佛教育,在教化眾生的這些菩薩,以及在佛的座下的,大家都平安嗎?諸佛也是應俗禮來問安,問安的儀規就是「已禮如來」,用這樣來向如來敬禮,又再問大眾。不只是問佛的平安,還問大眾的平安,這就是諸佛用心。

及菩薩聲聞眾
悉安隱不
問安儀規已禮如來
此問大眾
悉安隱不

我們眾生剛強難調伏,這就是讓佛最擔心。所以,佛陀有幾次現病相,到最後,佛老了,其實佛沒有老病的形象,佛的心是永恆,既是永恆,哪有老、病、死的形態呢?沒有,是為度眾生,所以就要與我們人間一樣,在人間表達出了,他對人間的看法,超越人間體會的道理,來教育眾生。所以他必定要與人一樣,作為人的典範,讓大家知道,即使是佛,也是一樣有老、病、死,同樣有病痛,同樣有喜怒哀樂。一樣,這就是要讓大家知道。

但是佛是為什麼喜?喜在眾生聞法接受,喜在眾生修佛教,行菩薩道,救濟眾生。佛歡喜,佛能了解,眾生受教。也是有憂愁的地方,眾生難調難伏,也是佛也有這樣,會對弟子批評,他也會鞭策,這就是佛對弟子,都是為弟子,不論是歡喜,不論是生氣,其實,不是為自己,是為教化眾生。但是這些表情、形態,對佛的心是無障礙,喜怒哀樂只是一個表相,是要表示與人一樣,即使是聖人也有情,所以叫做「覺有情」。所以,覺有情是覺悟的有情人,來度化眾生。

所以這段文,要表達出了,佛與法就是一個禮節,是適合人間的禮節,這禮節之中,有超越的道理,很超越的道理。雖然做世間事,但是不受世間法所染污。世間的法,不論是教行善,或者是教人間法,或者是人間有種種,教化不過來的惡法,這佛會擔心,教得過來,佛歡喜,教不過來,佛有煩惱,也是有這樣的形象。其實,佛清淨的心,並沒有受它污染,所以,穢淨同一體,都是淨土,不論是凡聖同居土,或者是常寂光土,這都是表示佛。常寂光土,而入人間中與凡聖同居。凡聖同居,就是有的有污染,但是佛常寂光,化污穢為淨土。這大家若能用心,這個道理並不困難,不困難的道理,是在於人人時時多用心。

【註一】〔三周說法〕
《法華經大成》
三周說法
法說一周(方便品至譬喻品為舍利弗授記止)
喻說一周(譬喻品火宅三車喻、信解、藥草、訖授記品)
因緣一周(化城品)

《佛光大辭典》
【三周說法】又稱法華三周。天台宗就法華經門正宗分之開權顯實之說相而立之名目;亦即佛為令聲聞悟入一乘實相之理,遂就上中下三根之機而反覆說法三回,稱為三周說法。即:

(一)法說周,又稱初周。乃佛為上根人,就法體而直說諸法實相、十如之理;開三乘之權,使其了悟一乘之實。此時唯有大智舍利弗一人解悟授記,即法華經方便品中所談。

(二)譬說周,又作中周。乃佛對法說周不悟之中根者,更作三車一車之說。初許三車是施權,後賜一大車是顯實,使之了悟一乘之理。此時有摩訶迦葉、摩訶迦旃延、摩訶目犍連、須菩提等四大弟子領解授記,即譬喻品中所談。

(三)宿世因緣周,又作下周,略稱因緣周。乃佛為不能了解上述二周之下根者,說其宿世為大通智勝佛下之一乘機種,使彼等了悟宿世久遠之機緣而得悟。此時有富樓那、憍陳如等千二百聲聞領解授記,亦即化城喻品中所談。

此三周分反覆正說(佛說)、領解(表明弟子之領解)、述成(佛對弟子之領解認可)、授記(佛對弟子成佛作預言)四階段。循此以度化上、中、下三根,可謂周備完足。〔法華經義記卷三、法華經義疏卷八(吉藏)、法華文句卷四上、法華經玄贊卷三〕、五百弟子受記品、授學無學人記品)

〔三變淨土〕《法華經大成》初變者。表轉第三能變六分別識也。二變者。表轉第二能變末那識也。三變者。表轉第一能變阿賴耶識也。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。至寶所也。


月亮 在 周四 2月 22, 2018 1:06 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

20180222《靜思妙蓮華》諸法一性 萬相一如  (第1290集) (法華經•見寶塔品第十一) Empty
發表主題: 回復: 20180222《靜思妙蓮華》諸法一性 萬相一如 (第1290集) (法華經•見寶塔品第十一)   20180222《靜思妙蓮華》諸法一性 萬相一如  (第1290集) (法華經•見寶塔品第十一) Empty周四 2月 22, 2018 7:56 am

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

20180222《靜思妙蓮華》諸法一性 萬相一如  (第1290集) (法華經•見寶塔品第十一) Empty
發表主題: 回復: 20180222《靜思妙蓮華》諸法一性 萬相一如 (第1290集) (法華經•見寶塔品第十一)   20180222《靜思妙蓮華》諸法一性 萬相一如  (第1290集) (法華經•見寶塔品第十一) Empty周一 2月 03, 2020 1:10 pm

Explanations by Master Cheng-Yan
Subject: All Phenomena are of One Nature (諸法一性 萬相一如)
Date: February.22.2018

“Those Buddhas each dispatched an attendant bearing flowers to express Their reverence and respect. According to etiquette, They paid Their respect, following the rules of ceremony. The manifestations of the Buddha instructed Their attendants to extend respect on Their behalf. All phenomena are of one nature. Their appearances differ in myriad ways; it is always like this.”

Listen carefully. This refers to how the Buddha’s manifestations dispatched Their attendants bearing flowers to express Their sincerity and respect. We must understand that the Dharma is what the Buddha came to teach us because He wanted everyone to be able to accept the teachings of the Buddha-Dharma and take them to heart. Not only must we take the Dharma to heart; we must also respect it, “respect the Dharma and take it to heart.” This is the meaning of our common saying, “Respect the teacher and the Path.” We have respect for the Buddha. The Buddha came to this world for one great cause. With His compassionate heart, He viewed all sentient beings as His only child. He hoped that all sentient beings could inherit His teachings and pass them down as a lineage. This is just like how a father’s bloodline and family lineage can be carried on through His children to be passed down forever.

It is the same principle. This is why we call [the Buddha] the kind father of the four kinds of beings. A kind father teaches his children; he is like a teacher. So, a teacher is like a father, and a father is like a teacher. Thus we must all treat the Buddha’s teachings as if we are passing down a family lineage. So we call this, “transmitting the Dharma-lineage.” This is the meaning. So, with all Buddhas and the Buddha’s manifestations, if we speak of the Buddha’s many manifestations, everyone should understand very clearly that the Buddha’s many manifestations are those who have accepted the Dharma into Their hearts. Their hearts were one with the Dharma. They should all have eliminated their afflictions and purified the ground of their hearts; this means they have taken the Dharma to heart. Have we taken the Dharma to heart, or not? When I hear you all describe the Dharma I teach, does the meaning my disciples convey come close to [to my meaning]? You do not need to repeat it word for word, but the concepts must not deviate. You can explain this Dharma using different methods to draw analogies. By making good analogies to the Dharma, the Dharma can be understood. This is how we communicate the Dharma-lineage. When it comes to people, matters and things, if we can successfully apply these principles to people, matters and things, this [helps us] to pass down the Dharma-lineage.

For different people, we use the same Dharma, but we employ different analogies so that they can understand it. So, one teaching can be made to suit any occasion; any teaching can be given in relation to many people, matters and things as long as its principles are taken to heart. So, “Those Buddhas each dispatched an attendant.” The manifestations of the Buddha had already spread the Dharma to many people. Sakyamuni Buddha needed to bear witness to the gathering of His many manifestations. So, it was not only the Dharma that was coming, but those who had been transformed as well. Having come, They needed to follow the rules. Those who had accepted the Dharma needed to follow proper etiquette as They came. So, “They each dispatched Their attendants bearing flowers to express Their sincere respect.” The Dharma had already been spread, and Those who applied it had now begun to arrive. Having come, They had to express their sincerity according to the rules of etiquette. So, “according to etiquette, They paid Their respect.” This was the proper etiquette. To show our respect for the teacher and the Dharma, we must follow the rules of etiquette. When we meet others, we must quickly greet them. This means we must ask if they are well. These are the rules of etiquette we must follow.

So, “The manifestations of the Buddha instructed Their attendants to extend respect on Their behalf,” is referring to this. The Buddha-Dharma does not break with etiquette. This is because the Buddha-Dharma devotes a great deal of attention to [proper conduct]. “Through propriety, [we manifest] the principles.” Principles and etiquettes are one and the same; we [demonstrate] the principles through propriety, thus putting the focus on our proper conduct. So, “All phenomena are of one nature. Their appearances differ in myriad ways; it is always like this.” All phenomena are of one nature. All phenomena share the same nature. The Dharma-nature is the same in all of them. The principles are such that “by grasping one truth, we understand all truths”. The true principles are at source of the Dharma. If we understand the source of the Dharma clearly, we can successfully [use it] to explain all kinds of people, matters and things. So, “All phenomena are of one nature.” The Dharma has only one source. It is very simple; the principles have the same source.

Thus all phenomena are of one nature, yet “their appearances differ in myriad ways”. There are so many of us, and everyone is unique, yet we are all “human”. We are all referred to as people. However, each individual has their own name. “What is this person’s name? What is this person’s surname?” So our given names and surnames are all different, but all of us alike are called “people”. People are more or less similar in appearance, but if you look closely, we are all different. Although we all have four limbs, stand upright, have one head with seven orifices, when we look closely, we can see differences. So, it says “All phenomena are of one nature”. We all have the same bodily organs, yet our “appearances differ in myriad ways,” making us all different. It is the same principle; it is always like this. Every one of us has a nature of True Suchness. Our intrinsic nature of True Suchness. Your nature of True Suchness, my nature of True Suchness, our natures of True Suchness, and the Buddha’s nature of True Suchness all share the same principles.

The principles is the same. We are unenlightened begins; this is why we will differ in myriad ways. We unenlightened begins are full of afflictions. Afflictions create our myriad differences, giving us all many appearances. Everyone goes their own way, and everyone thinks their own thoughts. Each of us does our own thing; each of us…. There are many different ways of living. When it comes to our ways of living, actually, it does not matter what our lifestyle is; in the end we are all the same. Our one nature of True Suchness, our intrinsic nature, is one with all Dharma. All Dharma retire to our intrinsic nature of True Suchness. We should understand this clearly. The Buddha’s manifestations [were summoned by] Sakyamuni Buddha. When Sakyamuni Buddha was on Vulture Peak, He called for all His many manifestations to come. This is the principle; if we can be very clear on this and understand the principles, then our thinking and perspectives will not deviate too far from the Buddha’s.

So, the stupa of treasures had emerged. This represents the Five Vehicles, surpassing the Five Vehicles, and drawing near to the realm of the Buddha. The Buddha had gathered all the Dharma together, returning its myriad teachings to one.

From this we know that the manifestations did not all need to be named Sakyamuni. When it says “I,” those in different lands had different names. This fulfilled Many Treasures’ vow, for the many manifestations had to be gathered. Although Joyful Eloquence had heard the voice, he had had yet to see [the Buddha’s] appearance. So, he requested to see the Buddha’s entire body to resolve doubts and engender faith.

From this we know that “the manifestations were not necessarily named Sakyamuni”. His manifestations were not necessarily named Sakyamuni. No matter who we are, as long as we take the Dharma of Sakyamuni Buddha to heart, we can teach and transform others using methods similar to the Buddha’s. In every age [these manifestations] take on a different form. We follow this unchanging True Dharma to teach and transform all beings in a way that is suited to the times. Thus, we can forever sustain the Dharma and keep it relevant. By elegantly adapting it to this world, we can appropriately respond to the world’s endless turbidities and contaminations. If we can apply the Dharma’s etiquette, its principles and its way of appearing, one by one we can clear away these many turbidities. Thus we transform turbidity into purity and evil into goodness.

This is what it means to journey upon the unchanging true principle, the principles of the one reality of all Dharma. This is how we can pass our lineage on. In different eras, we will be able to adapt to sentient beings and transform them. This is [power of] the Buddha-Dharma. By grasping one truth, we understand all truths. We will be able to understand. So, “When it says “I,” those in different lands had different names.” This was discussed in the previous sutra passage.

The same teachings [can be applied] in different countries, and different people can spread the same Dharma. This pure Dharma has spread so that it now pervades infinite realms. Many different people are all able to spread it. No matter what language one speaks, whether it is Taiwanese, Mandarin, which is even more common, or English, they can hear it and understand it. In these different languages, [they spread] the same teachings. Also, there are different religions that also apply the same principles in the world. They are universally understood. So, “When it says “I,” those in different lands had different names.” We often say that all teachings return to one. So many teachings can be brought back together for they are all part of the same principle. No matter what religion it is, [the teachings] do not deviate from love. Love… is it the benevolent love [of Islam]? Is it the [Christian] caritas? Is it [our own] great love? What [encompasses] all of these is “unconditional loving-kindness” and “universal compassion”. With the people we love, there are no limitations due to boundaries. So, we must go everywhere and serve others. No matter which religion we follow, we all have the same idea. So, we could say that it does not matter what country we are from, what methods we employ or what names we use as long as we can understand this principle. So, it says, “in different lands”. They do not need to be from the kingdom of Kapilavastu. Even in China or Taiwan or in any other country, this Dharma can be understood. No matter what our religion is, it is the same; the principles of the perfect teaching can be used by any religion. Sometimes, we will hear other religious teachings. In fact, some of their stories and the causes and conditions in our own stories from the Buddha-Dharma are all quite similar [to each other]. This is what it means to have different names. “Those in different lands had different names“. Right now we using our own name as we continue to pass down [the Dharma]. The name [used by] the next generation will also be different.

In summary, the Dharma can be adapted to all matters, allowing us to apply [its principles]. It can go by different names, but in practicing it, everyone can understand the Dharma. “By grasping one truth, we understand all truths”. It is the same principle. So, “This fulfilled Many Treasures’ vow, for the many manifestations had to be gathered”. Now, in this passage of the sutra, Many Treasures Buddha’s stupa had appeared. Sakyamuni Buddha began to explain Many Treasures Buddha’s vow. He made this vow because He lacked affinities in the past. This reminds us that we must truly work to form good affinities so that we will not lack affinities. So, we must form more good affinities with people. Does everyone understand what affinity. Many Treasures Buddha lacked? [He lacked someone] to request the Dharma. So, He regretted that He had not gotten to teach the Lotus Sutra when His time was up and He entered Parinirvana. He also had to be in accord with worldly lifespans. He had taught the Dharma, but He still lacked the causes and conditions to completely teach the Dharma of the Lotus Sutra. No one had come to request the teachings from Him, and He felt regret for this.

So, when He was about to enter Parinirvana, He [expressed] His hope to His disciples. He instructed His disciples to build Him a stupa, and His entire body was [placed] inside the stupa. Now, wherever the Lotus Sutra is taught, His stupa of treasures will emerge from the ground. It was Sakyamuni Buddha who told Many Treasures Buddha’s story on His behalf. This Buddha had vowed to come listen to the sutra because He was unable to teach it, so He came to affirm it for everyone. This past Buddha came to listen to this sutra and affirm that the present Buddha had completed the perfect teachings, which is the True Dharma.

So, “This fulfilled Many Treasures’ vow”. This was His vow, and Sakyamuni Buddha responded to it. Thus it was “fulfilled”. Yet “the many manifestations had to be gathered”. It was the manifestations of the Buddha that all had to be gathered together. Keep in mind that Many Treasures Buddha’s stupa came “for the purpose of listening to the Dharma”. This is what the sutra says, “for the purpose of listening to the Dharma”. He wanted to listen to the Dharma. So, the Buddha, Sakyamuni Buddha, called together all His manifestations to return. All [the principles of] the Dharma had to be returned to their original place. In other words, we all have a stupa o the Vulture Peak in our minds. [This] stupa had emerged at Vulture Peak. We must bring purity to the ground of our minds. The Dharma must be returned to its place. This requires us to make more of an effort with the Dharma we have heard before.

The Buddha thrice transformed the pure lands. We should all mindfully seek to comprehend how to emerge from the burning house, how to pass through the conjured city and how to receive predictions of Buddhahood. To be able to attain the fruition, in the end, we must walk the bodhisattva-path to reach this final state. Though they had not yet attained Buddhahood in this life, the Buddha had bestowed predictions upon them. For any of those future Buddhas, this is their process for attaining Buddhahood. The fruit of walking the Bodhisattva-path is attaining Buddhahood. We understand that this is affirming the fruit, that they will eventually attain Buddhahood. We have not [attained this], but we believe in it deep in our hearts. We must deeply believe in the Chapter on Faith and Understanding. So, we must be very clear on this. We have listened to this sutra passage, so we must keep seeking to comprehend it.

“Although Joyful Eloquence had heard the voice, he had yet to see [the Buddha’s] appearance. In this Dharma-assembly, Great Joyful Eloquence Bodhisattva was the recipient of the teachings. He requested the Dharma on behalf of everyone. This is because the voice from the stupa of treasures was the great voice of Many Treasures Buddha, who had come to affirm the Dharma Sakyamuni Buddha taught. Everyone had this same wish. They were all thinking, “We have only heard His voice. We also wish to see His actual entire body”. This is why Great Joyful Eloquence Bodhisattva made this request on behalf of everyone. He asked the Buddha to allow them to see the entire body of Many Treasures Buddha. At the time, they had not yet seen it. “So, He requested to see the Buddha’s entire body to resolve doubts and engender faith”. He wanted to help everyone deepen their faith by understanding what Many treasures Buddha looked like. They had only heard His voice; they should also be able to see Him. This would resolve the doubts in everyone’s minds. We must mindfully seek to comprehend this. He came to this place for our sake, to inspire our faith. He was also afraid we would have doubts. So, Great Joyful Eloquence Bodhisattva, on behalf of all those who had their doubts, requested the Dharma once again. He hoped that the Buddha would help everyone to once again eliminate the doubts in their minds and strengthen their faith. These are very important things. We must bear these teachings in mind.

So, again, the previous sutra passage tell us that, “At this time, those Buddhas each sat upon a lion’s throne below the trees of treasures. They all dispatched Their attendants to pay respect to Sakyamuni Buddha and to each present Him with handfuls of precious flowers. Then, they said these words…”.

This explains how the Buddha’s manifestations had dispatched Their attendants. With reverent minds, they were all to come before Sakyamuni Buddha and to come Sakyamuni Buddha and pay respects to Him according to proper etiquette. They would all be earnestly mindful and reverent in presenting Him with precious flowers as an expression of respect as they came before Him.

First, they had to come before Sakyamuni Buddha [according to] etiquette to pay their respects. So, [the manifestations] said, “Good man.” This was the instruction of the Buddha’s manifestations.

“Good man, go to visit Mount Grdhrakuta where Sakyamuni Buddha is and tell Him these words I say, ‘Are You free of illness and worry? Are You well, happy and at peace? Is Your assembly of Bodhisattvas and Hearers all safe and sound?’”

This sutra passage shows that the Buddha’s many manifestations had already come to the Saha World. The land where the Buddha taught and transformed was this Saha World. The Saha World is Sakyamuni Buddha’s transformation-land. The Buddha’s many manifestations had all arrived, but this event still seems far removed from us.

[Now], from the universe, the Dharma was returned and brought back together for us here on Earth and brought back together for us here in Earth. To put it in the most simple terms, Sakyamuni Buddha was born here on Earth, not [for the sake of] any nation, but for the whole world. In this human realm here on Earth, the Dharma that the Buddha awakened to is actually the principles of all things in the universe. So, He returned this Dharma to our world. It should be like this; these are the principles. So, They dispatched Their attendants to come before Sakyamuni Buddha; of course they had to travel a long way. So, this was how Buddha’s many manifestations instructed them. “Good man” referred to these Bodhisattvas. “Go to visit Mount Grdhrakuta where Sakyamuni Buddha is”.

Good man, go to visit Mount Grdhrakuta where Sakyamuni Buddha us: They each dispatched [Their attendant] to visit Sakyamuni at the Vulure Peak Assembly. Mount Grdhrakuta: this is Vulture Peak, where the Buddha taught the Wondrous Lotus Sutra and where the prefect teachings abide.

Thus, they were all dispatched. The Bodhisattvas They sent had now arrived. These Bodhisattvas came to Vulture Peak to see Sakyamuni Buddha. Vulture Peak is what we call Mount Grdhrakuta. Mount Grdhrakuta is shaped like a vulture. This is where the Buddha taught this sutra. So, “[this is where] the Buddha taught the Wondrous Lotus Sutra”. As for “the perfect teachings,” Sakyamuni Buddha now taught the Lotus Sutra, and the Lotus Sutra was complete. It discusses emptiness and existence and unites the Small Vehicle Dharma. Thus it is referred to as “the perfect teachings”. The teachings abide on Vulture Peak, because Vulture Peak is where the Buddha taught the Dharma.

So, they abided in that place. This is why we often say, “Vulture Peak is already in our own minds”. It means the Dharma abides in our minds.

So, “The defiled lands had been completely transformed into a pure land”. [All] afflictions and ignorance were eliminated, and they were transformed into a pure land.

Since the defiled lands had been completely transformed into a pure land, then why did this mountain still remain?to resolve this, there are two explanations: 1. This Vulture Peak represents the mountain of our fundamental mind. 2. The appearance of the pure land does not obstruct the appearance of Vulture Peak.

We unenlightened beings had to eliminate all our afflictions and ignorance. [At that time], everyone’s minds were pure, so, “why did this mountain still remain?” There was no need for it.

Over 2000 years ago, when the Buddha was on Vulture Peak, this Dharma was already among people in the world, being transmitted from heart to heart. Why was it that Vulture Peak remained?

So, [it says], “to resolve this…”. this must be carefully explained; “There are two explanations”. First, “This Vulture Peak represents the mountain of our fundamental mind”. We must be mindful of this; our fundamental mind is our nature of True Suchness. Our nature of True Suchness is our fundamental mind.

Second, “The appearance of the pure land does not obstruct the appearance of Vulture Peak“. The pure land of our [fundamental] mind, which is intrinsic to us all, does not obstruct this. We must comprehend the Buddha-mind; the Buddha’s mind accords with all principles of the universe. It encompasses all things and shares the essence of the universe. This is the Buddha’s mind.

The land where unenlightened and noble beings coexist, the magnificent true-reward land, the land of eternal calm illumination and so on are not different lands, but one land. However, in accord with people’s mind being pure, the lands will become pure.

The land where unenlightened “and noble beings coexist…”. The land of the Buddha’s mind is where unenlightened and noble beings coexist. This is because He journeyed on His vow to come to this world. This world is full of unenlightened beings. but beginningless kalpas ago, the Buddha had already taught the Dharma. Dust-inked kalpas ago, Great Unhindered Wisdom Superior Buddha awakened and taught the Dharma. [Sakyamuni], who was one of the 16 princes, listened to the Dharma and taught it to others. Wasn’t He a noble being who abided together [with the unenlightened]? Lifetime after lifetime, for dust-inked kalpas, He also abided with noble beings, His mind was still in the state of noble beings, but He manifested a body to come to this world. Here, He abided together with human beings. He gave rise to aspirations just like others, and then He attained Buddhahood. This was how He manifested appearances with His reward-body in order to teach us how to engage in spiritual practice.

Thus, He coexisted with unenlightened beings. ordinary beings, like heavenly beings and humans, and noble beings, like Hearers, Solitary Realizers and so on, all coexist in this world. Unenlightened and noble beings both abide here; this is Sakyamuni Buddha’s spiritual world. There is also the “land of eternal calm illumination”. “Eternal” refers to the Dharmakaya. The Buddha’s Dharmakaya is everlasting. Over dust-inked kalpas, it remains eternal and unchanging; the Buddha’s mind is eternal. In fact, the same goes for us. From Beginningless Time, our nature of True Suchness has remained eternal and unchanging.

“The Dharmakaya never arises or ceases”. Our intrinsic nature of True Suchness is also non-arising and non-ceasing. It is just that we unenlightened beings face endless samsara. And the Buddha? He is tranquil and liberated; He has already attained liberation. His mind is calm and free what has He been liberated from? From all afflictions He is completely free of afflictions. So, [His land] is “eternally calm”. It is forever tranquil and still. “illumination” refers to Parjna, which is wisdom. The Buddha’s mind is eternally illuminated. With this light, He can see all things; all principles are revealed to Him. He can illuminate all appearances. Therefore, it is called “the land of eternal calm illumination”. This refers to the Buddha’s spiritual state.

Land of eternal calm illumination: “Eternal” refers to the Dharmakaya. The Dharmakaya never arises or ceases. “Calm” means liberation, as all afflictions are eternally calm. “illumination” refers to Prajna, which is the wisdom that illuminates all appearances. thus this is called the land eternal calm illumination.

This spiritual state is the magnificent true-reward land where unenlightened and noble beings abide together. The land of the Buddha’s mind is eternal calm. These are not different lands. The land of the Buddha’s mind is always like this. It is a magnificent land. It is the land of calm illumination. Although He coexists with us unenlightened beings, His mind remains tranquil and still. His light is in no way diminished,

So, they are not different lands, but one land. “When our mind is pure, then our land will be pure. Since the land of Sakyamuni Buddha’s mind is pure, no matter how He teaches the Dharma, His mind still abides in the pure land. He is in His land of calm illumination, but for the sake of sentient beings. He teaches about the world’s evil turbidities. The Buddha teaches these principles for us to hear. So, the Buddha’s manifestations dispatched them to go before Sakyamuni Buddha and pay respects.

The sutra says, “Tell Him these words I say according to my instructions, this is how you are to greet Him. Inquire after Sakyamuni Buddha’s health, is He worried about delivering sentient beings? Is He well, happy and at peace? Is He at ease? Thus, these Buddhas from others lands came to ask after our Buddha in this Saha World. On behalf of those Buddhas, they asked Him, means Their attendants inquired for Them, if He had any illness, if He was at ease in both and mind”. [They asked] if He was free of illnesses and at peace in both body and mind. [They asked] “if He had any worries, and if He was in excellent health with boundless peace and happiness”. This is what those Buddhas wanted to come before the Buddha and ask.

And tell Him these words I say, “Are you free of illness and worry? Are you well, happy and at peace?: On behalf of those Buddhas, they asked Him if He had any illness, if He was at ease in both body and mind, if He had any worries, and if He was in excellent health with boundless peace and happiness.

[As for] illness and worries, the Buddha’s body was truly free of any illness or worry. This was Sakyamuni’s true Buddha-body; of course He was free of afflictions. But in order to deliver sentient beings, He had to appear like an ordinary being. “When sentient beings’ minds are pure and easily transformed, the Buddha is happy and at peace”. When sentient beings are easy to teach, the Buddha feels at peace and happy. Are sentient beings easy to teach? If we are not easily taught, His worries will be severe. Having read to here, everyone should be able to comprehend why the Buddha was so worried about sentient beings. “When [we] are difficult to transform, this adds the Buddha’s anxiety, sorrow, illness and worries”. If sentient beings are hard to transform, it adds to the Buddha’s anxiety and illness. It was for sentient beings’ sake that the Buddha has anxiety, illness and worries. “So, it says when sentient beings are ill, the Buddha becomes ill too. This is something we have often heard before. When sentient beings are ill the Buddha becomes ill. This means He worries [for us]. Sentient beings are hard to tame and guide, so the Buddha will have anxiety and sorrow, illness and worries. The Buddha’s greatest source of worry is how hard sentient beings are to train. So, when sentient beings become ill, the Buddha becomes ill as well.

Illness and worries: These are not the illnesses and worries of the Buddha’s body. When sentient beings’ minds are pure and easily transformed, the Buddha is happy and at peace. When they are difficult to transform, this adds to the Buddha’s anxiety, sorrow, illness and worries. So it says when sentient beings are ill, the Buddha becomes ill too.

“Your assembly of Bodhisattvas and Hearers…”. In greeting the Buddha, they did not just ask Him, “Are you well?”; at the same time, they also asked about those doing the Buddha’s work, those receiving His teachings, the Bodhisattvas who were teaching and transforming sentient beings and also those in the assembly. “Is everyone safe and sound?” Those Buddhas also followed worldly etiquette by greeting [the assembly]. According to the rules of etiquette, “They paid respect to the Tathagata”; They used this same respect to greet both the Tathagata and the assembly. They not only asked after the Buddha, They also asked if those in the assembly were safe and sound. This was the mindfulness of those Buddhas.

“Is your assembly of Bodhisattvas and Hearers all safe and sound?” According to the rules of etiquette, They greeted and paid respect to the Tathagata. Here They asked if the great assembly was all safe and sound.

We sentient beings are stubborn and hard to train. This is what worried the Buddha the most. Thus the Buddha exhibited illness several times. In the end, the Buddha became old. In fact, the Buddha does not experience old or illness. The Buddha’s mind is everlasting. Since [His mind] is everlasting, how could He [undergo the process of] old age, illness and death? He does not. It was all for the sake of transforming sentient beings. This is why He made Himself like us and expressed to us His perspective on this world and the world-transcending principles He realized in order to teach us sentient beings. So, He had to be the same as other people in order to serve as a model to us all. He let us know that, although He is a Buddha, He would also undergo old age, illness and death. He would also experience the pain of illness. He would also experience joy, anger, sorrow and happiness. He was like us; we needed to realize this.

But, what did the Buddha take joy in? He rejoiced when sentient beings heard and accepted the Dharma. He rejoiced when sentient beings practiced the Buddha’s teachings, walked the Bodhisattva-path and rescued sentient beings. The Buddha rejoiced when He learned that sentient beings had accepted the teachings. But at times He also felt sorrow. Sentient beings are hard to train and transform. The Buddha felt this also. He criticized His disciples, and He spurred them on. This is how the Buddha treated His disciples. It was all for His disciples’ sake; whether He was joyful or angry, none of this was actually for His own sake. It was to teach and transform sentient beings. Yet these emotions and appearances posed no obstacle to the Buddha’s mind at all. Joy, anger, sorrow, happiness were mere expressions to show us that He was just like us. Even a noble being can share in these sentiments, so they are called “awakened sentient beings.” Thus, awakened sentient beings are beings with emotions who have awakened and come to transform sentient beings.

So, this sutra passage demonstrates how the Buddha and the Dharma [present] a form of propriety that is suited to our human world. Within this propriety, there are transcendent principles, very transcendent principles. Although we engage in worldly matters, we must remain undefiled by the worldly phenomena. Worldly phenomena may teach us to do good deeds, teach us worldly teachings or teach us many different evil ways that we cannot unlearn; these are things that worry the Buddha. When we are [easily] taught, He rejoices. When we cannot be taught, the Buddha becomes worried. He can also [display] this kind of appearance. But actually, the Buddha’s pure mind is truly free of defilements. Thus, the defiled and pure are one. They are all one pure land. The land where noble and unenlightened beings abide together and the land of eternal calm illumination both represent the Buddha’s [mind]. [Abiding in] eternal calm illumination, He enters this world where noble and unenlightened beings abide together. When ordinary and noble beings coexist, there is defilement. But the Buddha’s eternal calm illumination will transform these defilements into a pure land. If we can all be mindful, this principle is not difficult [to grasp]. [To grasp] this principle easily, we must always mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
回頂端 向下
 
20180222《靜思妙蓮華》諸法一性 萬相一如 (第1290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: