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 20180226《靜思妙蓮華》如來按指 寶塔門開 (第1292集) (法華經•見寶塔品第十一)

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20180226《靜思妙蓮華》如來按指 寶塔門開  (第1292集) (法華經•見寶塔品第十一) Empty
發表主題: 20180226《靜思妙蓮華》如來按指 寶塔門開 (第1292集) (法華經•見寶塔品第十一)   20180226《靜思妙蓮華》如來按指 寶塔門開  (第1292集) (法華經•見寶塔品第十一) Empty周日 2月 25, 2018 4:13 pm

20180226《靜思妙蓮華》如來按指 寶塔門開 (第1292集) (法華經•見寶塔品第十一)

⊙「今如來按指,多寶塔門應時開,人人皆見多寶。人皆有多寶塔,人皆有多寶佛,只因今佛不靈,未能按指,塔戶不開,多寶不現。」
⊙集分身佛會集示有含意,一表圓教大會顯圓證實,多寶佛具全身恆藏懷真,涌塔傳聲方見本佛──自心佛性。
⊙「以此寶華散佛供養而作是言:彼某甲佛與欲開此寶塔。諸佛遣使,亦復如是。爾時、釋迦牟尼佛見所分身佛悉已來集,各各坐於師子之座。」《法華經見寶塔品第十一》
⊙「皆聞諸佛與欲同開寶塔,即從座起,住虛空中。一切四眾起立合掌,一心觀佛。」《法華經見寶塔品第十一》
⊙塔在於空中,釋迦亦住空中見一切佛,究竟終歸於空。
⊙開塔表開權,見佛表顯實。鑰開塔門,表執跡之障除。
⊙皆聞諸佛與欲同開寶塔:聞諸佛所願皆同。開寶塔表開權,見佛表顯實。
⊙即從座起,住虛空中:將欲開塔,而塔高妙。若非升空,云何可得。所以起身住立空中。
⊙塔在空中,釋迦亦住空中者:說空是即有之空,故不礙有;談有是即空,故不礙空。空有交徹,圓融無礙,喻住空無礙。
⊙諸佛齊集,與欲同開,顯十方諸佛無不欲於如來藏心,顯現本有之清淨法身。故釋迦牟尼即先示現住空,以顯中道之義。不執空,不偏有,示以中道。
⊙一切四眾起立合掌,一心觀佛:當時在會諸四眾等,見佛離座,故皆起立。合掌一心,瞻仰於佛。
⊙「於是釋迦牟尼佛以右指開七寶塔戶,出大音聲,如卻關鑰開大城門。」《法華經見寶塔品第十一》
⊙於是釋迦牟尼佛以右指開七寶塔戶:用右指者,表於權智。右指:以隨順為義,喻菩薩隨順眾生說法,先以善巧方便,隨順教誡,令諸眾生信樂之心。然後以如來甚深法義,分別解說,令其易解易入,獲大利益,是名隨順巧方便。
⊙出大音聲,如卻關鑰開大城門:佛開塔戶,作大音聲。如去關鑰開大城門。開權顯實之妙法,為二乘所希聞,故曰出大音聲。破除一切執著,故曰如卻關鑰。統攝群機,導歸一乘,故曰開大城門。
⊙關乃橫木,持其門者。鑰:即鎖,表執跡之障除,顯本之機動。

【證嚴上人開示】
「今如來按指,多寶塔門應時開,人人皆見多寶。人皆有多寶塔,人皆有多寶佛,只因今佛不靈,未能按指,塔戶不開,多寶不現。」

今如來按指
多寶塔門應時開
人人皆見多寶
人皆有多寶塔
人皆有多寶佛
只因今佛不靈
未能按指
塔戶不開多寶不現

用心看、讀,現在多寶佛已經佛塔懸在空中,釋迦牟尼佛為了要滿大眾願,滿多寶佛願,多寶佛塔要開之前,要先集分身佛。分身佛已集了,也全都有一個心願,能見到塔中的多寶佛,現在釋迦牟尼佛,「如來按指,多寶佛塔門」,用手去開,開多寶佛塔的門,這門應時而開了。按指不是說要怎麼去推它,不必,一根指頭這樣推一下,門就開了。這就能知道,人人皆見多寶佛,這時候門一開,大家很快就看到,看到多寶佛了。「人皆有多寶塔」,這就是要告訴我們大家,人人有個多寶塔,人人塔中都有一尊佛在,要開塔見佛並不困難,開塔見佛就是這樣,一根指頭一按,塔門就開了。

所以,「人皆有多寶佛」,不只是人人有一個多寶塔,人人也有一尊多寶佛。「只因今佛不靈」,現在我們人人,我們自心這尊佛還不靈。釋迦牟尼佛能將分身佛,全都集中過來,前面一直向大家說過了,佛已經,該說的法,也一直說過了,而且談空說有,從小教而中乘而大法,佛陀這樣說過了,是不是我們的法都有集回來,在我們的心沒有?我們現在人人還不夠,雖然佛陀已經為弟子授記了,佛既為弟子授記,是不是這樣就成佛呢?還沒有。授記之後,開始就是要重頭,決定我們是要行大乘法,我們要行大乘法,發心就要身體力行。所以現在只是發心,在佛的時代,就是將法讓大家回憶,將這些法全都人人要回憶過來。

前面已經有三大段已經講過了,第一大段就是要讓大家知道,人間是苦,像是火宅一樣,要趕緊脫離火宅。開始大家知道,因為長者在外面設三車,讓大家趕緊出來,有鹿車,有羊車,有大牛車,大白牛車,裡面裝潢是這麼好,裡面很多寶物,大家應該要選大白牛車。不過,多數的人,還是停滯在羊車、鹿車裡面,所以佛陀就還要重新再來。化城,大家已經使用這些車,這樣過來了,向著化城的方向走,有一個寶城,有一位導師帶大家走,走過了,走的途中很坎坷,向導師表達:「很辛苦,看起來還很遠,我不想要再向前走了。」

「你若不再向前走,很可惜,何況要再回去的路很危險啊!」但是要向前走的路,大家覺得很坎坷,路還很長。就要發揮導師的智慧,說服大家:「還是向前走,再不遠,你看,前面一座城。」這就是化城,「到那座城就能休息了。」這樣讓大家提起精神,抖擻的精神,再向前走。出化城了,開始就要知道,要好好用功。人生很多坎坷的事,大家應該知道了,因緣要好好謹慎,大乘菩薩法,入人群,這才是真正究竟,去除煩惱無明,是要在人群中歷練。開始,彌多羅尼子開始出來,真真正正就是要這樣,發大心、立大願,不怕辛苦,這是佛的本懷,暢佛本懷。有人很了解,佛陀來人間就是為了要度眾生,不怕艱難,不惜辛苦,願意為眾生付出。佛陀開始授記了,連續兩品的授記,這已經見到寶了,而且也已經都了解了,對佛法了解,佛陀還要再叮嚀。

像這樣過去三段,佛已經讓大家很了解,之後再向大家說,《法華經》就是大圓的教法,圓教,大圓的教法,過去這樣一路走過來,這個法大家清楚了解了,要好好珍惜,珍惜這個圓教大法,《妙法蓮華經》。《妙法蓮華經》,蓮華的世界,就是在污泥中開出了盛開的花,像是在世間裡,能歷練出來。污泥中的蓮花,蓮花因為污泥而開放得很美,污泥因為蓮花而美化。人間因為有菩薩,人間因為有這樣的好人、好事,所以這就是人間的佛法,要成佛,要在人間歷練過,能為人群付出。佛陀一大事因緣是這樣來,希望大家要了解,人人都已經有如來智性,人人都有,人人都有真如本性,人人能成佛,只要我們用心,脫離了人間的苦,這就是讓我們再回憶。所以若能透徹了解,就像釋迦佛這樣按一個指。就像現在我們若要開燈,不用像以前,一盞一盞的燈要去點,不用,現在就按一個指,那個開關一按,整個都亮起來了。

同樣的道理,現在要去開門,也是一樣,按一個開關,再重的鐵門也是這樣就開了,這是同樣的道理。道理若用在前面,了解了,完成了。看看鐵門要能開,按一個指,這就要再經過多少人去設計,研究、設計,有了電,電要有電線開鑿,接通電了,這原理都清楚,自然你門這樣輕輕一按,它就開了。這是同樣的道理。

所以寶塔門應時就開了,這就是表示「人人皆見多寶」,這麼的簡單,道理了解,反觀自性,那就是真如本性,自己透徹了解,人人有一個真如本性存在,人人都有一個寶塔,人人就是在這靈鷲山。因為《法華經》的道理,我們已經收藏進來了,寶塔就是為了要聽經故,從地湧出。意思就是,經我們已經聽了,寶塔也應該,湧(現)在我們內心,已經湧現出來,所以「人人皆有多寶塔」,人人都有一個多寶塔在。只因我們光是知道知道,我們功夫還沒下,還沒有下功夫,要下這個功夫,佛陀告訴我們,原理你都了解了,你畢業了,但是你要開始去研究,要投入人群去體會,要去體會。這個功夫你了解了,你要去研究,就像電要有多少人研究過呢?電,現在家家若沒有電,就很難生活。

看,颱風若來,電若斷了,生活就難了。沒有電、沒有水,沒有那個方法,自己內心的本性缺這個道理,這樣連要生火煮飯,什麼都沒辦法,現在不能缺電。平時你沒有看到,到處都有啊!電,電在虛空中;電,電在人的心腦裡,去研究出來,它就可以讓我們生活這麼方便。神通廣大,這麼大片的電動門,你手這樣按一下,電動門就開了。我們就是因為還未深入研究,還未身體力行,去將這些東西組合起來,什麼東西能組合、合成起來呢?這個法的合成,去完成你所研究的東西,發揮它合成匯集,自然那個功能到處普遍都有。但是,若是電還沒來,就是不靈,意思就是你還沒研究,你還沒有將這些工具組合好,同樣的道理。

所以,我們人明明就是與佛平等,卻是我們離佛還這麼遠,佛遙遙領先,塵點劫這樣,不斷遙遠時代的以前,他就是這樣累生累世,在人群中去累積因行,所以現在成果佛。但是我們,我們現在才開始要因行而已,要因行就是菩薩道要不斷前進,所以還未到達了很靈活的時候,所以「未能按指,塔戶不開」。還未到達能去接觸到塔,我們的心佛與這個塔,就是與這個道理還是很遠,還是還未接觸到,所以「不開」,這個寶塔門還未開。「多寶不現」,很多的寶,我們的真如本性還未開始。

集分身佛會集
示有含意
一表圓教大會
顯圓證實
多寶佛具全身
恆藏懷真
涌塔傳聲方見本佛
自心佛性

所以「集分身佛會集」。經典中已經集分身佛,就是要向大家說,聽了之後的法有再回歸回來嗎?有記憶嗎?分身佛這樣一個一個,希望大家恢復法的記憶。有離開火宅沒有?有出化城沒有?是不是有得到這個寶了沒有?三周說法過了,這表示圓教大會已經顯圓證實。對釋迦牟尼佛來說,他所說的法,已經開始講說《法華經》,他已經圓滿了三周說法,這(跡門)正宗分,真正要說的話,這樣已經告一段落,大家應該要體會到了。所以,「多寶佛具全身」。大家應該都了解,我們本具佛性,真如本性永遠恆藏懷真,我們永遠都有我們的真如本性,多寶佛與塔已在我們的心中,是我們內心所藏有的真如本性。所以「涌塔傳聲方見本佛」。現在塔要浮現出來,真正從我們的內心地,要浮現出來了,浮現出了這個塔,還要再發出聲音來,這樣「涌塔傳聲方見本佛」,我們才有辦法,看到自己的本性佛。

昨天是我們,今年(二0一六年) ,見習、培訓第一梯次第尋根),從臺北的第一梯次來圓緣。前天也有一大群,千多人來朝山,大家在精進,聽大家在說話,已經很有法味。現在慈濟人在說話,都會引用他聽法的心情,與生活中契合,已經慢慢落實在人間行動,法也在人間生活中流動了。

這就是歡喜,看到大家,尤其是昨天在聽圓緣,在分享,都是年輕人,他們都是在薰法「晨語」,大家心都有入在法之中,這就好像塔在湧現一樣,真的是自心佛,那個佛性,自心佛性也開始起動了。這是很歡喜,看到大家,聽到大家的心聲,就如塔出現音聲一樣,就如人人從內心,真如,開始在發聲一樣。聽大家的分享,實在是歡喜,所以,來,這個歡喜的心叫做「法喜」,聽法歡喜。就是因為分身佛都已經湧現了,具足了道理,一一開始湧現了。

前面的(經)文這樣說:「以此寶華散佛供養而作是言。」

以此寶華散佛供養
而作是言
彼某甲佛
與欲開此寶塔
諸佛遣使亦復如是
爾時 釋迦牟尼佛
見所分身佛悉已來集
各各坐於師子之座
《法華經見寶塔品第十一》

因為法已經齊集了,大家心花怒放,歡喜啊!用虔誠的心,散花供養,這表示很歡喜的場合。所以,「彼某甲佛,與欲開此寶塔」。因為這些使者,都來問訊佛、供養佛,散花供佛,表達出分身佛集,全都集合過來了,大家的心願,就是想要開寶塔的門。「諸佛遣使,亦復如是」,就是這樣,法已經一直集合過來,表示分身佛已經回來,現出了菩薩,菩薩為侍者,那個禮儀都具足。「爾時,釋迦牟尼佛,見所分身,悉已來集」,就是法都集合了。「各各坐於師子之座」。分身佛都到了,都是就座,歸位就座。

所以接下來的經文,開始就這樣說:「皆聞諸佛與欲同開寶塔,即從座起,住虛空中。一切四眾起立合掌,一心觀佛。」

皆聞諸佛
與欲同開寶塔
即從座起
住虛空中
一切四眾起立合掌
一心觀佛
《法華經見寶塔品第十一》

這就是表示,釋迦佛已經都聽到了,聽到諸佛都很想要開寶塔,所以因為這樣,很快就起座,入虛空中,一切四眾全都這樣很恭敬,同樣起立,開始合掌,專心關注,佛他要如何來開寶塔的門。

塔在於空中
釋迦亦住空中
見一切佛
究竟終歸於空

「塔在於空中,釋迦亦住空中見一切佛,究竟終歸於空」。這是表示道理,塔從地湧出是住在空中,佛要開塔,也是一樣,要湧現到空中去。這是表示釋迦佛,真如本性已經與天體合一了,塔已經超越了五乘,所以,是佛果,萬行已達,佛果已成;所以已成佛的釋迦牟尼佛,亦住虛空,這就是表示釋迦佛與我們眾生,還是他超越過了。所以「見一切佛,究竟終歸於空」。我們可以了解,我們自己自見,反觀自性,我們既然得到法了,就知道究竟終歸於空。了解「三理四相」,我們都體會到了,「三理四相」,大家清楚了,所以「終歸於空」。

開塔表開權
見佛表顯實
鑰開塔門
表執跡之障除

開寶塔,就是表示開權;見佛,表示顯實相,這就是以事來顯理,事理圓融。「鑰開塔門」,就是塔門就要開了,表示執跡之障已除。我們凡夫心所執的障礙,我們都去除了,煩惱無明我們去除了,去除了煩惱,門輕輕一指,不必推,這樣輕輕一按,它就開了。這就是我們人人要反觀自性,所以我們要很用心,這些文字,用心去體會。

皆聞諸佛
與欲同開寶塔:
聞諸佛所願皆同
開寶塔表開權
見佛表顯實

「皆聞諸佛,與欲同開寶塔」。諸佛所願,就是大家的願,開始要滿足大家的願,所以,開寶塔,開權顯實,表示就是實法,已經大家聽進去了。

即從座起
住虛空中:
將欲開塔
而塔高妙
若非升空
云何可得
所以起身住立空中

「即從座起,住虛空中」,這是一種表示。就是說「欲開塔」。塔有多高?大家還記得「五百由旬」,已經超越了五乘,所以,妙高。「若非升空,云何可得」。佛若沒有升空,哪有辦法能開塔門?表示佛陀已經成佛,才有辦法來人間,為一大事因緣為眾生說法。同樣的道理,佛自己的塔,已經超越了,他的塔門本來就開了,已經升虛空了,現在應佛,應在人間度眾生的釋迦佛,表示他已經是這樣超越人間,所以就是升空。表示佛與凡夫,凡夫還是在地上仰注(仰望注視)佛,佛陀開始升空,四眾還是要仰注來觀視佛,來看佛。這就是佛陀,釋迦牟尼佛,已經開始要開塔門,所以「起身住立虛空」。

塔在空中
釋迦亦住空中者:
說空是即有之空
故不礙有
談有是即空
故不礙空
空有交徹圓融無礙
喻住空無礙

塔在虛空中,釋迦佛就是這樣與塔平齊,才有辦法開塔門。這就是表示,佛陀已經證真空妙有,再來人間,「說空是即有之空」,來向我們講空,諸法皆空。世間很多的苦,讓我們很了解,慢慢地誘引我們,十二年的「阿含」,八年的「方等」,二十二年的「般若」,想想有,有多久的時間,這二十幾年談空,但是「空即有之空,故不礙有」,既然說空即是有之空,所以說空不礙有。「談有即是空,故不礙空」。空、有會合,那就是「空中妙有」。所以,「空有交徹」,就是「圓融無礙」,「空」與「有」交徹,就圓融無礙了,所以譬喻「住空無礙」。

我們能了解了,人間不必計較,終歸皆是空,「成、住、壞、空」,什麼都不必計較,世間的物質終歸就是這樣。做人這個身體,把握時間,要不然生、老、病,終歸也是死,所以要計較什麼呢?好好把握我們的心念,要不然,我們的心念是「生、住、異、滅」,這就是我們的心態。所以,我們修行,就是要住「妙有」,就是我們的真如本性,守住真如本性,這就是「妙有」。真如本性能應天地一切法,而不執著,這就是「妙有」、是「真空」,「真空」就是「妙有」。所以我們要很清楚去了解。

諸佛齊集
與欲同開
顯十方諸佛
無不欲於如來藏心
顯現本有之
清淨法身
故釋迦牟尼
即先示現住空
以顯中道之義
不執空
不偏有
示以中道

所以「諸佛齊集,與同欲開門」,大家都是同樣的心聲,就是要開塔門。「顯十方諸佛,無不欲於如來藏心」,有心想要開門,就表示人人已經將法聽進去了,如來已經藏於心中。如來就是法,如是法住於心中。所以「顯現本有之清淨法身」,我們人人都有這個清淨的法,法身,人人本具。

所以,「故釋迦牟尼,即先示現住虛空」,先開始顯示住在虛空。因為塔住虛空,釋迦佛他就要顯住虛空。這就是表示顯中道之義,要開塔門,他就要顯在虛空中,這就是表示中道。不只是常常在人間,要超越人間,但是,佛陀還是不離人間,說人間成佛之道。所以,不執空,不偏有,表示是中道。佛陀對我們的教育,希望我們要去除一切煩惱,但是,我們明明就是在人間,人間事相有很明顯,人我是非。但是,佛陀就是不偏有,這些事情,人間世事,一切歸空,所以,不偏有,也不執空。但是,人人雖然是這樣,卻是他還是法,要用法來對治,對治我們人我是非,所以這就是我們在人間要了解。

所以「示以中道」,要我們不偏有,就是去除無明,無明去除了,我們就是了解一切皆空,但是,不能執空,我們若執空,什麼都不懂得要去做了。所以,我們要好好地要殷勤精進,要再入人群,不能捨有,捨有就執空,所以不能捨有,也不能執空。所以不執空、不偏有,這叫做中道。付出,一定要付出,但是付出是無所求,是三輪體空。

所以,「一切四眾起立合掌,一心觀佛」。

一切四眾起立合掌
一心觀佛:
當時在會諸四眾等
見佛離座
故皆起立
合掌一心
瞻仰於佛

佛已經在空中,四眾要趕緊起立,表示禮節,我們還是在地上,所以我們要起立合掌。「一心觀佛」,就是仰觀佛在空中,所以「當時在會諸四眾,見佛離座」,所以大家這樣起立,是表示恭敬的心,合掌,表示我們還是住地。用心來體會,人生一切無不都是空,但是,明明人間就是「有」,「有」的人間,就是使我們煩惱,煩惱的人間,真的是讓我們苦不堪,所以我們要真正去體會。

所以接下來的(經)文:「於是釋迦牟尼佛以右指開七寶塔戶,出大音聲,如卻關鑰開大城門。」

於是釋迦牟尼佛
以右指開七寶塔戶
出大音聲
如卻關鑰開大城門
《法華經見寶塔品第十一》

就是這樣,門這樣就開了,在寶塔,開七寶塔戶,開始開了,開大城門。所以,右指,就是表示隨順的意思,佛陀來人間隨順眾生,表示佛累生世行菩薩道,菩薩就是要隨順眾生說種種法。「以善巧方便,隨順教誡」,讓我們能了解,眾生在人群中有這麼多的煩惱,行菩薩道要隨順眾生,眾生有什麼苦難,菩薩就是應眾生需要去付出,付出之後,要再重新教誡。「令諸眾生信樂」。眾生能接受,歡喜。

於是釋迦牟尼佛
以右指
開七寶塔戶:
用右指者表於權智
右指:
以隨順為義
喻菩薩
隨順眾生說法
先以善巧方便
隨順教誡
令諸眾生信樂之心
然後以如來
甚深法義分別解說
令其易解易入
獲大利益
是名隨順巧方便

「然後以如來甚深法義,分別解說」。先應他的需要,然後以深的法義來引導他,這就是「分別解說,令其易解易入」。就像昨天在聽,聽他們的圓緣(分享),一些人是什麼因緣入慈濟門來,聽什麼法能心開意解。昨天聽的,也是很豐富,聽到很多人去應眾生,如何將他們度過來,他們接受到,入慈濟,接受佛法,這就是大利益,大利益眾生,叫做隨順善巧方便來教育眾生。

出大音聲
如卻關鑰
開大城門:
佛開塔戶
作大音聲
如去關鑰開大城門
開權顯實之妙法
為二乘所希聞
故曰出大音聲
破除一切執著
故曰如卻關鑰
統攝群機
導歸一乘
故曰開大城門

所以「出大音聲,如卻關鑰開大城門」。要開就很容易,這樣一按指就會開了。所以「佛開塔戶,作大音聲」。開始就有大聲音出來,要說法,因為塔門既開,聲音要顯出。所以「開權顯實之妙法」,就是二乘所想要聽的法,也是難得聽到,二乘全都能體悟了。這就如二乘人聽到大乘法一樣,已經破除一切的執著,所以就如開門,關鑰,那就是關著,鑰就是要開,關著的門,現在將它打開了。

「統攝群機,導歸一乘」,用權、用實的教法,讓他回歸一實乘法,所以叫做「開大城門」。

關乃橫木
持其門者
鑰:即鎖
表執跡之障除
顯本之機動

發心立願,我們若有心有願,不用怕門打不開,只要我們真正如教受持,法是這樣說,我們就這樣聽。我們的心門常常都是關著,不只是關著,又用一根橫木栓著,關得很緊,我們現在了解了,開始就是將鎖,鎖,門鎖輕輕一開,它就打開了。表示我們的執著,我們都是執著,將我們的心門鎖住,將我們的心門栓住,對內說是栓住,對外來說,要開就要開鎖,這就是我們要如何有方法,能開這一道門,這個塔,寶塔的門,如何能開?當然要去除我們內心無明執著,這就是我們可以開塔門,最緊要的關頭,這就要看我們修行用功,要時時多用心。


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Explanations by Master Cheng-Yan
Subject: Many Treasures Buddha’s Stupa Opens (如來按指 寶塔門開)
Date: February.26.2018

“Now the Tathagata pressed His fingers upon the doors of Many Treasures’ stupa, which opened at that moment. They all saw Many Treasures Buddha. We all have a stupa of Many Treasures. We all have a Many Treasures Buddha. It is only because presently this Buddha is unresponsive that we are unable to press with our fingers and the stupa’s doors have not opened, so Many Treasures has not been revealed.”

Let us be mindfully as we read this passage. Many Treasures Buddha, in His stupa of treasures, was now floating in the air. Sakyamuni Buddha was going to fulfill the wish of the great assembly, as well as the wish of Many Treasures Buddha, but before Many Treasures Buddha’s stupa could be opened, the Buddha’s multiple manifestations first had to all be gathered together. Now the multiple manifestations were all gathered, and they all only had one wish, to see Many Treasures Buddha inside of His stupa.

Now, Sakyamuni Buddha, “the Tathagata, pressed His finger upon the door of Many Treasures’ stupa.” He used His finger to open the door to Many Treasures Buddha’s stupa. The door then promptly opened. He only had to touch it. It was not as if He had to push it open. There was no need. He just touched it for a moment with His finger and the door then opened. Then we know that everyone saw Many Treasures Buddha. At the moment the door opened, everyone quickly looked inside and what they saw was Many Treasures Buddha. “We all have a stupa of Many Treasures.” This tells us that everyone has a stupa of Many Treasures and in everyone’s stupa of treasures is a Buddha. To open that stupa and see the Buddha is not hard. All it takes to open the stupa and see the Buddha is a touch from our finger and the stupa door will open. So, “We all have a Many Treasures Buddha.” Not only do we all have a stupa of Many Treasures, we all also have a Many Treasures Buddha inside it. “It is only because presently this Buddha is unresponsive” means that now, in each of our minds’, is a Buddha that is still unresponsive. Sakyamuni Buddha was able to gather all of His multiple manifestations together.

I have been constantly telling everyone that the Dharma the Buddha felt He had to teach had now already been taught. He had taught emptiness and existence; starting from limited teachings, He moved through the Middle Vehicle, to the Great Vehicle Dharma. The Buddha already gave us these teachings, but have we been able to gather all of these teachings together in our minds? For all of us, it is still not enough. Though the Buddha had already bestowed predictions of Buddhahood upon His disciples, would it be enough for them to attain Buddhahood? No, not yet. After they had received predictions, they would have to start again from the beginning. When we have decided to practice the Great Vehicle Dharma, after forming aspirations we must put them into practice.

So, they had only just recently formed aspirations. During the Buddha’s lifetime, He tried to help everyone to remember the Dharma, tried to help them to remember all the teachings. They had already gone through three great sections [of the sutra]. The first section helps everyone know that the world is full of suffering. It is just like a burning house, a burning house we should hasten to get out of. Now, people knew that the elder had set up three carts outside. He called upon all of them to hasten outside. There was a deer-cart, a sheep-cart and a great white ox-cart. The great white ox-cart was adorned very wonderfully inside. There were many treasures inside it. Everyone should choose the great white ox-cart! However, most people remained stuck in the sheep-cart or remained stuck in the deer-cart. So, the Buddha still had to begin all over again. With the conjured city, everyone had been driving these carts along the way, in the direction of the conjured city. There was a city of treasures and they had a guiding teacher leading them there. The route they took was so rough and rocky that they turned to the guiding teacher and told him, “This is too hard! It still looks a long way off! We don’t want to go any further. If you don’t keep moving forward, it will really be a great pity, not to mention how dangerous the return journey will be!” Yet everyone thought it would be too bumpy to keep moving forward, that the road would be too long. The guiding teacher had to employ his wisdom to persuade everyone by saying, “Let’s keep moving forward. It is not far now; look there’s a city up ahead.” This was the conjured city.

“When we arrive at the city you can rest.” This served to lift everyone’s spirits. It inspired them, so they could keep moving forward. It was after they left the conjured city that they began to understand the need to put in effort. The road of life can be very rocky, so we should all know to be extremely cautious when it comes to karma. With the Great Vehicle Bodhisattva teachings, we must go among people; only this is truly the ultimate. To rid ourselves of afflictions and ignorance, we must go among people and gain experience.

So at this point, when Maitrayaniputra began to go out, this is truly what he was doing. He formed great aspirations and made great vows. He did not fear difficulties. This was the Buddha’s original intent. He freely carried out the Buddha’s original intent. There are some who truly understand that the Buddha came to the world expressly to transform sentient beings. Purna feared neither difficulties nor hardship; he willingly gave of himself to sentient beings. The Buddha began bestowing predictions and continued with predictions through two chapters. Now they had seen the treasures and they had also understood everything. When it came to understanding the Buddha-Dharma, the Buddha had to repeatedly remind them.

In these past three sections of the sutra, the Buddha had helped everyone understand. He then again told everyone how to Lotus Sutra is the great perfect teaching, that it is the perfect teachings, the greatest and most perfect method of teaching. After having gone through all of this, everyone understood this teaching very clearly. They knew to treasure dearly the perfect teaching of the Great Dharma, the Wondrous Dharma Lotus Flower Sutra. The Wondrous Dharma Lotus Flower Sutra is the world of the lotus flower which blooms and thrives in the mud. This is like what happens to us through our training in the world. The lotus flower lives in the mud. The lotus blooms so beautifully because of the mud and the mud is purified by the lotus flower.

Because there are Bodhisattvas in the world, because of good people like this in the world, [the world is beautified]. This is the Buddha-Dharma in the world. To attain Buddhahood, we must train ourselves in the world; we must be able to give of ourselves among people. The Buddha came for one great cause, hoping everyone would understand that we all already have the Tathagata’s wisdom-nature. Everyone has it. Everyone had the nature of True Suchness. Anyone can attain Buddhahood, as long as we are mindful to free ourselves from the world’s suffering. This helps us again to remembers.

So, if we can thoroughly understand these things, we will be like Sakyamuni Buddha who used a mere touch of His finger. It will be like how we now turn on a light, not like in the past, when we had to light oil lamps one by one. There is no need now. Now we just need to press a light switch. When we press the switch, everything lights up. The principle is the same. When opening a door now, it is the same; with the touch of a button, we can open even the heaviest of iron doors. The principle is the same. When this principle is applied to what we said, we come to thoroughly understand things. Think of opening an iron door with the touch of a button. How many people had work to design this, to research and develop it. When there is electricity, there must be electrical wiring connected to a power supply. Then, when everything is ready, you just need to touch the button lightly for the thing to work. It is the same principle. So, the stupa of treasures’ door promptly opened. This expresses the fact that everyone can see Many Treasures Buddha. It is really that simple. When we understand the principles, we reflect upon our own nature, which is the nature of True Suchness. Then we come to thoroughly understand that the nature of True Suchness exists in everyone, that there is a stupa of treasure in everyone, that there is within everyone a Vulture Peak.

The principles of the Lotus Sutra are stored within us. It was in order to listen to the sutra, the stupa of treasures emerged from the ground this means that, once we have heard the sutra, a stupa of treasures should emerge within our own mind as well. It should have appeared there. So, everyone has a stupa of treasures. We all have a stupa of treasures inside. It is just that we only know about it, but have still not put in the effort. We still have not put in the effort. We need to put in the effort. The Buddha told us that we understood all the basic principles, that now we have graduated. But starting now we need to become researchers, to gain experience by going among people to go and experience this for ourselves. “You have understood the skills; now you must go research them.” It is like electricity. How many have researched it before for us? When it comes to electricity, if our homes did not have it now, it would make living very difficult.

Look what happens when a typhoon comes, how difficult life becomes when power is lost. Without electricity, without water, there is not much we can get done. If we lack the principles in our intrinsic nature, it is like not having fire to cook with; there is nothing we can do. We now cannot do without electricity. You ordinarily never see it, but it is everywhere! Electricity is in the air. Electricity is in our brains. Through people researching it, it has become a great convenience for our lives. It expands our spiritual powers. Even a large electronic door, by the mere touch a button, can be opened like that. We have just not deeply researched things, have still not put them into practice, so we are not able to put everything together. How do we put all of these things together? When putting them together, if we have completely done research and everything is put together correctly, then naturally it will function universally. However, without electricity, it will be unresponsive. It means you have will not done all your research. You have not put these tools together properly. The principle is the same. So, although we clearly are equal to the Buddha, nevertheless, we are still very distant from Him. The Buddha is a long way out in front of us. For dust-inked kalpas, from times in the distant past, He has constantly for lifetime after lifetime, accumulated the causal practices among people. Thus, He has now attained the fruit of Buddhahood. However, for us, we have only just begun our causal practice. This causal practice is continually advancing upon the Bodhisattva-path. We have not made it yet to that stage of responsiveness. So, “We are unable to press with our fingers and so the stupa’s doors have not opened”. We still have not yet made it to the place where we can touch the stupa. The Buddha and the stupa in our minds, these principles, are still far from us. We have not been able to touch it yet, so we are “unable to open” it. The door of the stupa has just not opened “so Many Treasures has not been revealed”. There are so many treasures in our nature of True Suchness that have not yet revealed themselves.

Gathering the Buddha’s multiple manifestations has three implications. First, it expresses that this is a great assembly of the perfect teachings wherein. He manifested the perfect and affirmed the true. Many Treasures Buddha’s entire body was present, which forever stores the truth. After the stupa emerged and a voice was emitted, they then all saw the intrinsic Buddha, the Buddha-nature within their own mind.

“Gathering the Buddha’s multiple manifestations” means in the sutra, the Buddha’s manifestations had by then all been gathered. He wanted to ask them all, “After hearing the Dharma, has it all returned? Do you remember it?” The multiple manifestations came one by one. This was in hopes everyone could recall the Dharma. “Having you left the burning house? Have you left the conjured city? Have you reached the treasure yet or not?” The three cycles of Dharma had already been taught. This shows that the assembly of perfect teachings revealed the perfect and affirmed the true. As far as Sakyamuni Buddha was concerned, He had already begun the teaching of the Lotus Sutra. He had already competed the three cycles of teaching the Dharma. This was the Main Teachings [section]. When it came to what He truly had to say, He had already said it, and everyone should have comprehended it.

So, “Many Treasures Buddha’s entire body was present”. We should all understand that our Buddha-nature is intrinsic. Our nature of True Suchness forever stores truth. We will always have this nature of True Suchness. The many Treasures Buddha and stupa in our mind are the nature of True Suchness stored within us. “After the stupa emerged and a voice was emitted, from it, they all saw the intrinsic Buddha”. Now the stupa has emerged. Truly, within the ground of our mind, the stupa has emerged. From the stupa that has emerged there again comes a voice from inside. “After the stupa emerged and a voice was emitted, from it, they all saw the intrinsic Buddha”. Only now do we have a way to see our own intrinsic Buddha.

Yesterday, the first batch of 2016 introductory and advanced trainees from abroad, who are making pilgrimages to Taiwan, came down from Taipei for their closing ceremony. Two days ago there was another big group, more that 1000 people, who came from a pilgrimage. Everyone was so diligent. Listening to them speak, their words were full of flavor of the Dharma. When today’s Tzu Chi volunteers speak, they often cite the feeling they get from listening to the Dharma and how the Dharma matches their daily living. They have gradually come to implement the Dharma in their actions in the world. The Dharma circulates in people’s daily lives. It makes me very happy to see everyone, especially in hearing them share yesterday during the closing ceremonies. They were all young people and all of them listen to “Wisdom at Dawn”. They are all immersed in the Dharma. It is as if the stupa has emerged within them, as if their Buddha-nature has already begun to stir within them. This bring me great joy. When I see everyone and hear them express themselves so sincerely, it is like hearing the voice from the stupa, like hearing the True Suchness within them beginning to emit sounds. Hearing everyone share like that brought me great joy indeed. This joy is what we call “Dharma-joy”, the joy we feel when we hear the Dharma. This is because the Buddha’s manifestations have already all appeared. The entirety of the principles began to appear one by one.

The previous sutra passage says, “Scatter these precious flowers on the Buddha as offerings. Then say these words”.

Scatter these precious flowers on the Buddha as offerings. Then say these words. “That Buddha, So-and-So, hopes You will open this stupa of treasures”. All Buddhas dispatched Their messengers in this same way. At that time Sakyamuni Buddha saw that His multiple manifestations had all gathered, each sitting upon a lion’s throne.

Because the Dharma had all been gathered, the flowers in people’s hearts were in full bloom. This was a joyful occasion! With Great reverence, they scattered flowers as offerings. This showed that this was a very happy occasion. So, “That Buddha, So-and-So hopes You will open this stupa of treasures. Because all of these messengers came to great and make offerings to the Buddha, to scatter flowers as offerings before the Buddha, it indicated that the Buddha’s manifestations had all already been gathered, had all arrived and convened together. Everyone’s hope was that the door of the stupa of treasures be opened. “All Buddhas dispatched Their messengers in this same way”. Like this, the teachings had all been brought together, the multiple manifestations had all been gathered. They first sent their Bodhisattvas. They sent their Bodhisattvas as messengers, as this was the necessary etiquette. “At that time, Sakyamuni Buddha saw that His multiple manifestations had all gathered”. All the teachings had now been brought together. “Each was sitting upon a lion’s throne”. All the Buddha’s manifestations had arrived. All had been seated, all had returned to their proper seats.

So, the sutra goes on by saying, “He heard that all those Buddhas also hoped to open the stupa of treasures. He this immediately arose from His throne and hovered in empty space. The entire fourfold assembly stood up with palms together gazing single-mindedly at the Buddha.”

Now that Sakyamuni Buddha had heard that what the other Buddhas really wanted was to have opened the stupa of treasures, because of this, “He thus immediately arose from His throne and hovered in empty space. The entire fourfold assembly stood up with palms together, gazing single-mindedly at the Buddha. How would the Buddha open the door of the stupa of treasures?

The stupa hovered in empty space Sakyamuni Buddha also hovered in empty space. From this we can se that all Buddhas ultimately return to emptiness.

This represents a principle. The stupa emerged from the ground and hovered in the air. If the Buddha wanted to open the stupa’s door, then He likewise would have to rise up into the air. This shows how Sakyamuni Buddha’s nature of True Suchness had already merged with all things in the universe. The stupa transcended the Five Vehicles. So, this was the fruit of Buddhahood; all things had been perfected; had been perfected; the fruit of Buddhahood had been attained. So, Sakyamuni Buddha, who had already attained Buddhahood, also hovered there in empty space. It shows how, when it comes to Sakyamuni Buddha, when He is compared to us sentient beings, the Buddha still transcends us. So, “From this we can see that all Buddhas ultimately return to emptiness. We can understand. We can look at ourselves, reflect upon nature. Since we have attained the Dharma, we know all things ultimately return to emptiness, understand the “Three Principles and Four States”. We have understood all of these. The Three Principles and Four States are clear to everyone. So, everything “ultimately return to emptiness”. Open the stupa of treasures represents the opening of the provisional. Seeing the Buddha represents revealing the true. This is using matters to reveal principles. It is the perfect harmony between matters and principles. As for “unlocking the door to the stupa, the opening of the stupa door represents all obstacles of attachment to manifestations have already been eliminated. The attachments that obstruct ordinary people’s minds have all been eliminated. We have eliminated afflictions and ignorance. Once afflictions are eliminated, the door just has to be touched lightly; it does not need to be pushed. He only touched it lightly, and then it opened. This is why we must reflect upon our own nature. So, we should be very mindful, try to mindfully comprehend these words.

“He heard that all those Buddhas hoped He would open the stupa of treasures”. The vows of Buddhas are everyone’s vows. He began fulfilling everyone’s wished, so opening the stupa is opening the provisional to reveal the true. This shows that the True Dharma had already been heard and taken in by everyone.

He thus immediately arose from His throne and hovered in empty space: He wanted tp open the stupa, but the stupa was wondrously high. Had He not rose up into empty space, how could He ever have reached it? So, He rose up and hovered in empty space.

He thus immediately arose from His throne and hovered in empty space. This is a kind of representation. It says, “He wanted to open the stupa”. The stupa was very tall. If you remember, it was 500 yojanas high, already surpassing the Five Vehicles. So, it was wondrously tall. “Had He not rose up into empty space, how could He ever have reached it? If the Buddha did not rise up into the air, how could He have opened the stupa’s door? This shows that the Buddha had already attained Buddhahood; that is why He was able to come to the world for one great causes, to teach the Dharma to sentient beings. The principle is the same. The Buddha’s own stupa had already transcended [everything]. The door to His stupa had always been open. He had already risen into empty space. Now He was manifesting as the Buddha, manifesting as Sakyamuni Buddha in the world in order to transform sentient beings. it shows He had transcended the world. This is why He ascended into the air. It shows when it comes to the Buddha and to ordinary people, ordinary people are still on the ground looking up in admiration at the Buddha. When the Buddha rose up into the air, the fourfold assembly had to look upward to observe the Buddha, to see the Buddha. this is because the Buddha, Sakyamuni Buddha, had already begun to open the sutra door. He Himself arose and stood in mid-air.

The stupa stayed in the air and Sakyamuni also hovered in empty space: when He teaches about emptiness, He teaches about emptiness with existence. Thus this does not obstruct existence. When He teaches about existence, it is also emptiness. Thus it does not obstruct emptiness. Emptiness and existence are interwoven in harmony, without obstruction. This is a metaphor for abiding in emptiness without obstruction.

The stupa hovered in empty space and Sakyamuni went up to the same level as the stupa. That is why He was able to open the stupa door. This represents how the Buddha, having already realized wondrous existence and true emptiness, again returned to the world and taught emptiness, emptiness with existence. He taught us emptiness, the emptiness of all phenomena. Through the great suffering in the world, He helped us to understand and gradually enticed us.

For 12 years He taught the Agama, for eight years the Vaipulya and for 22 years the Prajna teachings. Think of what a long time that was! He taught emptiness for more than 20 years.

However, it is “emptiness with existence so it does not obstruct existence. Since it was emptiness with existence, the emptiness He taught did not obstruct existence. When He teaches existence it is also emptiness, so “it does not obstruct emptiness”. Emptiness and existence come together. This is “wondrous existence in emptiness”. So, “Emptiness and existence are interwoven in harmony, without obstruction”. “Emptiness” and “existence” are interwoven, in perfect harmony without obstruction. So, this is a metaphor “abiding in emptiness without obstruction. We can understand that we have no need to take issue with one another. Everything is empty in the end, goes through “formation, existence, decay and disappearance”. There is no need to take issue with anything. This is what happens to material things. Since our lifespans are short, we need to seize hold of the time. As it is, we are born, grow old, get ill, and finally we too will die.

So, what can there be to take issue with? Put effort into seizing hold of your thoughts, for our thoughts similarly undergo “arising. Abiding, changing and ceasing”. This is the nature of our mind.

So, in our spiritual practice, we should abide in “wondrous existence”. This is our nature of True Suchness. To abide in the nature of True Suchness is “wondrous existence”. The nature of True Suchness can respond to any kind of world phenomena without attachment. This is “wondrous existence”. It is “true emptiness”. “True emptiness” is “wondrous existence”. So, this is something that we should try to clearly understand.

Those Buddhas who had gathered together all wanted to open it. This shows that Buddhas of the ten directions all wanted to, through Their the Tathagata-garbha, manifest the pure Dharma-body that They intrinsically possessed. Thus Sakyamuni first manifested as hovering in empty space to reveal the teaching of the Middle Way. By neither being attached to emptiness nor biased toward existence, He revealed the Middle Way.

So, “Those Buddhas who had gathered together also wanted the [stupa] door to be opened. Everyone had the same heartfelt wish, that the stupa door be opened. “This shows that those Buddhas of the ten directions all wanted to [manifest], Their the Tathagata-gardha”. Their wanting to open the door shows that everyone had already heard and had taken the Dharma to heart. The Tathagata is already contained in our hearts. The Tathagata is the Dharma. The Dharma of Suchness abides in our hearts.

So, “manifest the pure Dharma-body that They intrinsically possessed” means everyone of us has this pure Dharma inside. The Dharmakaya is intrinsic to all of us. Therefore, Sakyamuni Buddha “first manifested as hovering in the empty space. He first manifested as hovering in empty space, because the stupa hovered in empty space, Sakyamuni Buddha had to appear to hover in space. This was revealing the doctrine of the Middle Way. To open the Stupa door, He had to demonstrate hovering in empty space. This represents the Middle Way. He was not only constantly in the world, He also transcended the world. However, the Buddha still never left the world. He taught the path in the world for attaining Buddhahood.

So, being neither attached to emptiness nor biased toward existence represents the Middle Way. The teachings the Buddha gave us were in the hope of us eliminating all our afflictions. Nevertheless, we clearly still live in this world, and in worldly matters and affairs there clearly are still conflicts. Yet, the Buddha was never biased toward existence. These affairs, these worldly matters, all of them return into emptiness, so He was neither biased toward existence nor attached to emptiness.

Since everyone is like this, the Buddha could still use the Dharma to treat us and cure our inter personal conflicts. This is something the world needs to understand.

So, “He revealed the Middle Way,” He did not want us to be biased toward existence, but to get rid of ignorance. Once ignorance is eliminated, we will understand everything is empty. However, we cannot be attached to emptiness. If we are attached to emptiness, then we will not feel we need to do anything. So, we should be earnest and diligent. We still need to go among people. We cannot relinquish existence, for if we do it means we are attached to emptiness. Thus, we can neither relinquish existence, nor remain attached to emptiness. When we are not attached to emptiness nor biased toward existence, this is called the Middle Way. The fact is that we must give, but when giving, we give unconditionally. This is the Three Spheres of Emptiness.

So, “The entire fourfold assembly stood up with palms together gazing single-mindedly at the Buddha.

The entire fourfold assembly stood up with palms together gazing single-mindedly at the Buddha: the fourfold assembly and the others in the assembly at that time saw the Buddha leave His throne, so they all stood up, placed their palms together and single-mindedly gazed upon the Buddha.

The Buddha was already in the air. The fourfold assembly quickly stood up to demonstrate their respect. If we are still on the ground, we must get up and put our palms together manifestations. They “gazed single-mindedly at the Buddha”. This means they looked up at the Buddha as He hovered in the air. So, “The fourfold assembly and the others in the assembly at that time saw the Buddha leave His throne”. Every got up like this and put their palms together to show respect. They were still on the ground. We must mindful experience how everything in life is emptiness, yet clearly in this world these is “existence”. It is the “existence” in the world that causes us afflictions. Worldly afflictions are what truly cause us unbearable suffering. This is what we must truly realize.

So, the next (sutra) passage says, “Then Sakyamuni Buddha used His right finger to open the door of the stupa of Seven Treasures. It made a great sound, as if removing the bars and locks and opening the gates of a great city.

This is what the door sounded like when it opened. This what the door of the stupa of Seven Treasures sounded like when it opened. It was as if the door to a great city were opening. Using His right finger shows that He was accommodating. The Buddha came to this world and accommodated sentient beings’ capabilities. This means He had practiced the Bodhisattva-path over the course of many lifetimes. Bodhisattvas accommodate sentient beings by giving all different kinds of teachings. “First they use clever and skillful means to instruct them accordingly.” This enables us to understand that among people there are many kinds of afflictions Practicing the Bodhisattva-path means accommodating sentient beings. Whatever difficulties sentient beings may have, Bodhisattvas respond by giving what they need, and after giving, they then teach them anew. This “enables sentient beings to give rise to faith and joy in their hearts.”

They can accept it and be joyful. Then Sakyamuni Buddha used His right fingers to open the door of the stupa of Seven Treasures: Using the right fingers represents provisional wisdom. The right fingers: This represents being accommodating. This is a metaphor for how Bodhisattvas teach the Dharma to accommodate sentient beings. First they use clever and skillful means to instruct them accordingly, enabling sentient beings to give rise to faith and joy in their hearts. Then, they explain in detail the extremely profound Dharma of the Tathagata to enable them to easily understand and enter it and attain great benefits. This is what it means to accommodate [sentient beings] with clever and skillful means.

“Then, they explain in detail the extremely profound Dharma of the Tathagata.” First they meet people’s needs, then afterwards lead them into the profound meanings of the Dharma. This is to [teach the] ”extremely profound Dharma of the Tathagata” and “enable them to easily understand and enter it.” This is like what I heard yesterday at their closing ceremonies, of the reasons why some had come into Tzu Chi and the teachings they heard that opened their minds. We heard so much yesterday of their experiences in responding to sentient beings, how they had been transformed, had they received [aid], entered Tzu Chi and accepted the Buddha-Dharma. These are great benefits. It is greatly beneficial to sentient beings. This is teaching sentient beings by accommodating them with clever and skillful means.

It made a great sound, as if removing the bars and locks and opening the gates of a great city: When the Buddha opened the door to the stupa it made a great sound as if He had removed the bars and locks and opened the gates of a great city. The wondrous Dharma that opens the provisional to reveal the true is rarely heard by Two Vehicles practitioners, thus it says it made a great sound. It eliminates all of our attachments. Thus it says “as if removing the bars and locks.” It embraces people of all capabilities and guides them to return to the One Vehicle. Thus it says “opening the gates of a great city.”

So, “It made a great sound, as if removing the bars and locks and opening the gates of a great city.” To open it was very easy. He just touched it with His finger and it opened. “When the Buddha opened the door to the stupa it made a great sound.” At first it made a great sound; the Dharma was about to be taught. When the stupa door opened, it emitted a sound. So, this is “the wondrous Dharma that opens the provisional to reveal the true.” This is the Dharma that Two Vehicle practitioners need to listen to, that is also rare for them to hear. Two Vehicle practitioners are capable of comprehending and awakening to it. It is just like when Two Vehicle practitioners begin to listen to the Great Vehicle Dharma after having already eliminated their attachments. So, it is like opening a door. The door is locked, it is closed. It is locked and it must be opened. He was going to open the closed door because “It embraces people of all capacities.” He used provisional and true teachings to return them to the One True Vehicle Dharma. So it was like “opening the gates of a great city.”

Bars are like wooden crossbeams that keep the gates shut. Locks: These keep the gates locked. This represents eliminating the attachment to the manifest and awakening the capacity to reveal the intrinsic.

We form aspirations and make vows. If we have aspirations and vows, we need not be afraid the door will not open; we just need to truly uphold the teachings. Whatever the Dharma teaches, that is what we take in. The door to our heart often remains closed. Not only does it remain closed, there is a crossbeam locking it from behind, locking it tightly. Now that we realize this, we must begin to [remove] this lock. When we gently unlock this lock, the door will open. This represents our attachments. We always have attachments that have locked the door to our heart, that have bolted the door to our hearts. From the inside we can say it is bolted up, but from the outside, we say we unlock the door. We need to have a method to be able to open the door. How do we open the door to this treasure stupa? Of course, we do it by getting rid of the attachments and ignorance inside our minds. In opening the door to our stupa, this is the most critical key. This depends on our efforts in our practice. We must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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20180226《靜思妙蓮華》如來按指 寶塔門開 (第1292集) (法華經•見寶塔品第十一)
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