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 20180302《靜思妙蓮華》佛以神力 令眾住空 (第1296集) (法華經•見寶塔品第十一)

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20180302《靜思妙蓮華》佛以神力 令眾住空 (第1296集) (法華經•見寶塔品第十一) Empty
發表主題: 20180302《靜思妙蓮華》佛以神力 令眾住空 (第1296集) (法華經•見寶塔品第十一)   20180302《靜思妙蓮華》佛以神力 令眾住空 (第1296集) (法華經•見寶塔品第十一) Empty周四 3月 01, 2018 10:35 pm

20180302《靜思妙蓮華》佛以神力 令眾住空 (第1296集) (法華經•見寶塔品第十一)

⊙堪忍界釋尊憐愍願力垂化,而是大眾聞法承教大乘法,隨機利物恆說正法潤慧命,大因行菩薩道利群己眾生。
⊙覺道義成,即是乘如實道而來成正覺。此真身如來又謂以如實智,乘如實道而來三界。覺者:即應身如來,此即釋迦牟尼佛所正說之妙法,與多寶如來、所由讚善之義。
⊙「即時,釋迦牟尼佛入其塔中,坐其半座,結跏趺坐。」《法華經見寶塔品第十一》
⊙「爾時,大眾見二如來在七寶塔中師子座上,結跏趺坐,各作是念,佛坐高遠。」《法華經見寶塔品第十一》
⊙「惟願如來以神通力,令我等輩俱處虛空。即時釋迦牟尼佛以神通力,接諸大眾,皆在虛空。」《法華經見寶塔品第十一》
⊙惟願如來以神通力,令我等輩俱處虛空:此釋迦如來接引生眾處空,眾願佛力接引住空。
⊙即時,釋迦牟尼佛以神通力,接諸大眾皆在虛空:佛慈悲故,如其所願,以神力接,咸住空中。
⊙以神通力,接諸大眾皆在虛空:喻以方便智力盡以引導眾生,處處離著,上趣一乘中道。
⊙此顯三乘八部既蒙授記,皆住真空妙有究竟諦理中,以上分身遠集竟。

【證嚴上人開示】
堪忍界釋尊憐愍願力垂化,而是大眾聞法承教大乘法,隨機利物恆說正法潤慧命,大因行菩薩道利群己眾生。

堪忍界釋尊憐愍
願力垂化
而是大眾聞法
承教大乘法
隨機利物
恆說正法潤慧命
大因行菩薩道
利群己眾生

堪忍世界啊!釋迦牟尼佛為眾生,來回在堪忍世界,這就是娑婆世界。娑婆世界,釋迦牟尼佛,願意來來回回度眾生,就是一念憐憫心。眾生剛強,難調難伏,釋迦佛卻是累生累世,不離不棄眾生,所以來來回回在這個堪忍世界,來廣度眾生。這是願力啊!我們過去聽,釋迦佛已經處處為弟子授記了,弟子體會大乘法,佛陀對他們有信心,既發大心,應該是堅定,堅定的信心,不退轉、無漏心,所以佛為他們授記。但是還有很多未聞法,或者是聞而半解,或者是解而忘失,眾生就是浮浮沉沉,度不完啊!佛陀還是要再不斷來,這就是願力,願力垂化。眾生還是沉淪,佛不得不再來,期待化堪忍世界為淨土。

這過去我們就一直說,分身佛來,一直不斷變穢土為淨土,那就是說法淨化眾生心,眾生的心地,從污染的心地,希望能將它轉為清淨,從煩惱無明引導入覺道來,所以,菩提覺道,是諸眾生要學習的。學習要從聲聞,法出於佛口,眾生要用心接受,所以,聲聞,佛的聲音聞在修行者的耳根,就要入心,入心去體會。所以,進修到緣覺,緣覺體會道理了,因緣,四諦、十二因緣完全透徹了解,佛陀要再接引,晉升,人人要發大心,行菩薩道。就是我們的心境雖然是淨化,就不要再有污染了。這就是法已經入大家的心了。

再開示人人要入人群去,累積為眾生,結善緣,造福人群。在人群中,人群種種無明煩惱,有的是剛強,脾氣很強烈,有的是柔弱,有法不敢用,有法不敢說,儘管道理已經知道了,儘管在人群事物中,明明知道應該這樣的變化──將錯誤要糾正為正確,即使知道,就不敢去好好調理,雖然知法,心裡還是還有掛礙,還是無明、惑在心中。煩惱,有法說不出,有理說不清,儘管心中有法,卻是無法應用於人群,這就是智慧還未具足,這還要再歷練。而有的是了解道理了,習氣都還未除,還是剛強難調伏,明知道理,但是習性,等到習性發作之後,才知道錯了,知錯,又是已經人與人之間,事物又是再亂序,重新再整理,就是有比較遲了。這全都是眾生,有理說不清,有法,沒辦法去應用,這樣無明煩惱還是在。

佛陀就是要我們好好歷練,有理說清楚,聽到道理,好好接受,接受了道理,落實在生活人群事物中,這就是佛陀對我們的教育,我們要好好用心。要不然,這是一個堪忍的世界,一不小心又是再墮落輪迴,苦不堪,一直在苦集當中,集種種的人事物讓我們煩惱,由不得自己,一輩子又過去了,來生又是帶業來,光是在那個苦的範圍不斷集,不斷複製,這都還是在凡夫的境界。佛來人間為我們解釋,一一解釋,千經萬論,不就是在論說,煩惱無明從哪裡起嗎?這全都聽很多了,但是我們沒有實用,沒有去用在人群中,所以,道理了解,煩惱還是不斷這樣在產生,無明煩惱還是不斷這樣在複製,所以造業愈來愈多。眾生共業,世間愈來濁氣愈重,這叫做穢土,污穢的世界。眾生心性剛強,愈來愈剛強,所以製造了很多的難民潮。我們自己的心理,也是逃不過,我們關關卡卡的煩惱無明,這就是我們自己很剛強。

所以,佛陀很無奈,但是他的憐憫,還是堅持願力,還是同樣不斷來,就是為「而是大眾聞法,承教大乘法」,一直目標就是為了,要讓大眾,眾生,已經聞法的人,聞法,已聞,而未聞法的人還有多少呢?有緣已聞佛法,而且已發大心,已經發大心了,也接受了佛陀的教育,願意出火宅,也離開了化城,也已經發心立願,得佛授記,這都已經承教大乘法。這我們這樣一段一段來到,該授記的都授記過了,這都已經承教大乘法。所以「隨機利物,恆說正法潤慧命」。佛陀教導我們,還是不斷隨我們的根機,雖然說發大心,我們還沒身體力行,還未真真正正,在菩薩道上六度萬行,菩薩的因行,我們現在才開始起步,今生此世,現在才開始起步,才叫做新發意菩薩,發大心,叫做新發意菩薩。就是我們已經知道本具佛性,了解了,真如本性人人本具,我們有與佛同等的覺性慧海,我們與佛都同等,只是我們現在才開始發心,新發意,才開始起步,「六度」開始。

所以我們現在在學隨機利物,佛陀是這樣來,為我們眾生隨機利物,我們也是這樣學,承大乘教。我們現在已經聽法了,聽法之後,就了解,佛陀的教法是這樣,我們就是要學佛,同樣發願度眾生,我們同樣也得要去適應眾生根機,佛陀既是隨機投教,我們也一樣,要隨機利物去適應眾生,同樣我們要入人群,恆說正法。前面一段很長的時間,一直與大家分享,聞法者、說法者、傳法者,是啊!應該大家還記得,所以我們要隨機利物恆說正法,希望法如水,法譬如水。眾生心地乾旱,一片的心地沒有法,沒有法水,所以心,土地像是缺水一樣,即使有種子,也無法落土;種子落土,沒有水分,同樣不會發芽,無法可耕作。

所以我們心裡要接受法,法水來滋潤我們的心地,成長慧命。我們的心既是這樣,我們學佛的心,就是要隨機投教,不忍眾生,於人群中,煩惱無明造業,所以,我們就要入人群,這樣循循善誘,利物恆說正法,潤濕眾生的慧命。所以「大因行菩薩道利群己」。我們已經行在菩薩道上,發大心,開始走上了菩薩道,所以,我們要利群利己,以及利益眾生,這是我們要用心。

覺道義成
即是乘如實道
而來成正覺
此真身如來
又謂以如實智
乘如實道而來三界
覺者:即應身如來
此即釋迦牟尼佛
所正說之妙法
與多寶如來
所由讚善之義

所以說覺道的義完成了,就是「乘如實道而來成正覺」,要…走這條路,這樣來人間,入娑婆世界來度眾生,來修行度眾生,「此真身如來」,這樣就是真身如來,釋迦佛是這樣歷練過來的。又說「如實智,乘如實道而來三界」。因為塵點劫以來,釋迦佛就是這樣不斷歷練,乘如實道而來三界。三界,大家了解了。所以這樣,乘這一條路走,不斷歷練,終於成正覺。

所以,覺(者)就是應身如來,既然覺悟了,是因為憐憫眾生,不忍眾生受苦難,所以應世間需要,再來人間,這叫做應身如來。「此即釋迦牟尼佛,所正說之妙法」。釋迦牟尼就是在這個應身的地方,這是釋迦牟尼佛所,就是娑婆世界,這個娑婆世界,佛陀應身來,來說正法,正說之妙法。就是在這個堪忍的世間,在這個地方講法,隨機應教,終於寶塔現前,這正是佛說,《妙法華經》的時候,圓教,不斷隨機投教,啟發眾生的大乘心,說大乘法之時,所以寶塔現前了,所以正是說妙法時。

所以「與多寶如來,所由讚善之義」。因為多寶佛塔從地湧出了,開始他就出聲音讚歎,「善哉善哉,釋迦牟尼佛,說妙法華經。我就是為了要聽法華經來的。」大家應該還記得前面的文。這就是佛陀在堪忍世界,已經將剛強眾生調伏,隨機應教,這些人已經開始發大心,佛陀正式為他們說妙法。因為開方便門,顯真實法,這個時候,寶塔現前了,來讚歎,意義在這裡,大家要很用心去體會。所以前面的文,雖然已經講過了,大家聽了之後,應該要很用心回憶。幾天前一直向大家說,法聽了之後,要再回憶,要不然都是有漏,聽過忘記了,所以不斷要一直複說,一直提醒。來,要用心啊!

接下來就是前面的文:「即時,釋迦牟尼佛入其塔中,坐其半座,結跏趺坐。」

即時
釋迦牟尼佛
入其塔中
坐其半座
結跏趺坐
《法華經見寶塔品第十一》

寶塔從地湧出,已經升在空中,釋迦佛也將分身佛集中過來,也已經開塔門,寶塔中的多寶佛讓半座,請釋迦佛同座,這已經我們說過,了解,釋迦佛就半座,結跏趺坐。

接下來的文再說:「爾時,大眾見二如來在七寶塔中師子座上,結跏趺坐,各作是念,佛坐高遠。」

爾時
大眾見二如來
在七寶塔中
師子座上
結跏趺坐
各作是念
佛坐高遠
《法華經見寶塔品第十一》

釋迦佛也是在空中開塔門,入塔中,多寶佛分半座給釋迦佛坐下來,但是大眾所看到,是兩尊佛同坐下來,但是還是覺得很遙遠。大家雖然看到了,不過還是遙遠。

接下來這段文就又再說:「惟願如來以神通力,令我等輩俱處虛空。即時釋迦牟尼佛以神通力,接諸大眾,皆在虛空。」

惟願如來以神通力
令我等輩俱處虛空
即時
釋迦牟尼佛
以神通力
接諸大眾皆在虛空
《法華經見寶塔品第十一》

佛陀運用神通力,因為大眾的心已經見塔,也見佛了,不過還是離很遠,所以眾生還是很期待,能再近一點嗎?因為兩尊佛都在空中了,若能再更接近,所以大家的心願。

惟願如來以神通力
令我等輩
俱處虛空:
此釋迦如來
接引生眾處空
眾願佛力
接引住空

「惟願如來,以神力神通力,令我等輩,俱處虛空」。這意思就是在解釋,釋迦如來,已經要將這些眾生接引處空,這是「眾願佛力」,眾生就是要再依賴佛陀的力量,讓我們大家也能與佛一樣,在虛空中。

雖然我們前面說過,人人心中的塔已經浮現出來了,佛陀也為我們開塔門了,為我們開心門,佛也已經入我們的心來,「心、佛、眾生,三無差別」,常常告訴大家,時時念佛,佛入我們的心,「念佛心為己心」,佛心已經為我們的心了,我們無始以來,無始以來,我們的真如本性,就已經這樣不增不減了,人人本具,就像多寶佛,古佛。釋迦佛是今佛,現在的佛;古佛,就是我們無始以來,我們人人心中的佛,只是我們一直受無明覆蓋著。釋迦牟尼佛乘如是法,應身在人間,這樣現相成佛,出皇宮修行去了,修行的方法,降伏魔軍,就是降伏了他心中的無明、煩惱、惑,無明一切都去除了。這就是佛陀在接引我們的方法,我們也得要學佛。我們不是「佛學」,我們要「學佛」,要學佛,就是要下這樣的決心修行,修行就是要這樣重重堪忍,人間堪忍。

修行的決心,心中的煩惱、無明,要不斷不斷降伏,自我心地不斷淨化,淨化了自我心地,這樣法收入心來。法從哪裡來呢?是應化,應身菩薩,應身如來,這樣在人間成佛,為我們講的法,我們就是要無明去除,才有辦法接受法入心來。這就是佛陀現相,教我們這樣走,我們自己也要降伏我們的煩惱、我們的無明,我們的脾氣要改,我們的煩惱、雜念要除,貢高驕傲的心要遠離,種種的無明,我們日常的習氣一定要去除,心地乾淨了,才有辦法分身佛浮現出來,就是佛所講的法,才能一一講過的法,我們的記憶再回歸,回歸了記憶,法再歸位回來,這是最近一直向大家說的。

過去的若漏掉了,現在在說,大家還是很茫然;過去的法若還記得,再回憶回來,現在再說,現在聽到,就像釋迦佛開塔門,指一按,塔門就開了。現在法一說,我們就完全透徹了解,過去所講的法,我們能清楚火宅要如何離開?化城,要如何清楚地離開化城,要如何得佛授記?這按照次序,法一一歸位回來,就是回憶,大家記清楚了,就像釋迦佛現在這樣手一按,塔門就開了。

不只是塔門開了,也看到古今二佛。我們自己無始以來,我們的真如本性也已經浮現出來,心、佛、眾生,我們的佛性發現了。就如多寶佛,本具法寶的多寶佛,本來就具足了,但是借重現在釋迦佛來開塔門,大家看到了,我們自己也看到。但是還離很遠,因為「六度萬行」,我們現在才是起步而已。菩薩因行,還未很具足,所以我們就無法像佛這樣,一下子就升到虛空,入塔內去,這還離很遠。所以還要發願,「惟願如來以神通力」。還是要再靠佛力,要再用心聽,將這個法要再一一用心,我們要靠佛力,自己也要用力。人助、己助,我們一定要靠自己。所以,佛是這樣為我們指引,但是我們還是一樣,要有這個願力。

所以「令我等輩」,我們這些人只是發心,發大乘心,還離佛很遠,所以,希望能讓我們,全部能夠到接近,「俱處虛空」。這就是佛陀了解了,過去「說有談空」,現在已經說妙法了,妙法就是「真空妙有」,這就是要接大家,已經了解一切法皆空了,我們這輩子還要計較什麼呢?物理,包括地球,一切「成、住、壞、空」,人生,這個身體,尤其是我們的身體,「生、老、病、死」,身體有病,從出生的過程中不一定到老,我們在人間的壽,因緣、壽命多長?我們還要計較什麼呢?我們現在的心願,若沒有好好建立,我們的志願若沒有堅定,還是回歸凡夫的習氣,就是這樣,不斷隨著自己的習氣執著,增長煩惱、增長業力,這樣永遠都是離佛很遠。儘管你發心、發願了,但是還是離佛還是很遠。

所以,我們佛陀,已經說出《般若經》了,般若部是佛陀講二十二年,說「空」二十二年,說「有」是說十二年,「阿含」十二年,再來就是轉「方等」,「方等」就開始要引導我們,要脫離小乘自利的心情,要開始要入大眾人群,這是「方等」,在這方便法來引導我們。之後,就開始轉入「般若」了,「般若」談「空」。「阿含」、「方等」,還是在說「有」,總共是二十年,「般若」是已經講二十多年了。總而言之,談空說有,釋迦牟尼佛要告訴我們的話,過去的四十多年已經說過,現在,四十二年後,開始轉過來講圓教,就是《妙法華經》。

「談空說有」,現在我們體會的就是「空」,「真空妙有」,釋迦佛已經將我們引入「空」,處空,那就是「般若」,「般若」,大家了解一切皆空。生命無常,很短暫,佛法要趕緊把握,將我們的習氣趕緊去除,掃除一切,我們心地的污染、煩惱要掃除,佛陀已經方法給我們了,所以已經接引我們。「接引眾生處空」,就是空,一切皆空,還要計較什麼?應該為利益眾生,利人群、利自己,這個志業,我們應該要用心、認真,去掉我相、煩惱、無明。所以「眾願佛力」,大家雖然很期待佛陀給我們更多一些,希望佛的力量再給我們,接引我們,「接引住空」。因為我們學佛雖然是學了,但是一直是我相,一直都是沒辦法去除,所以還是要佛陀的力量,他的法來教育我們。

即時
釋迦牟尼佛
以神通力
接諸大眾
皆在虛空:
佛慈悲故
如其所願
以神力接咸住空中

所以「即時,釋迦牟尼佛,以神通力,接諸大眾,皆在虛空」。佛這樣接引我們,這是佛的慈悲。「如其所願」,眾生既然有求,佛必應。所以「以神力接」,來接引眾生,全都能住空中,用他的神力,神力就是暢通無阻,應眾生的根機,說眾生能接受的法,這神力來接引眾生,全都能住空中。「神力」,意思就是神通力,有這個能通的力量。我們常常說,要再用力一點,再用力一點,方向若對,這個管塞住了,我們再用力一點,用力,這就是叫做通力。只要方向對,我們要不斷用心力去體會法。

以神通力
接諸大眾
皆在虛空:
喻以方便智力
盡以引導眾生
處處離著
上趣一乘中道

所以「接諸大眾皆處皆在虛空」。我們要很用心,佛陀的法,我們要用心去體會。佛陀既然適應眾生的根機,眾生更要用心力來接受。這就是譬喻「以方便智力」,佛陀要談有說空,這樣方便的智慧力,「盡以引導」,要將大家引導,「引導眾生處處離著」,大家都要離開這個執著。這就是佛陀講《般若經》,要處處離著。付出無所求,心裡就是歡喜就好,付出無所求。所以,「引導眾生處處離著」。「上趣一乘中道」。已經到了一乘的中道了,一乘中道,那就是《妙法蓮華經》,這就是一乘中道,一乘中道是圓教。

此顯三乘八部
既蒙授記
皆住真空妙有
究竟諦理中
以上分身遠集竟

這已經是「顯三乘八部,既蒙授記」。我們前面,佛陀已經為弟子授記了,甚至為天人授記了,天龍八部,在前面都已經授記。「三乘」,聲聞、緣覺、菩薩乘,前面的文,釋陀已經為他們授記了。所以,這些三乘的弟子,與天龍八部已經得佛授記。「皆住真空妙有究竟諦理中」。大家已經,佛所說的法已經都接受來了,佛陀所講的是究竟的諦理,我們要很用心去體會。「以上分身遠集」,這些文,這段文就是結束過去所說,分身遠集,寶塔現前,從地湧出那時候,大家還記得嗎?塔中出大音聲,稱讚釋迦牟尼佛,在這娑婆世界講說《法華經》,那時寶塔中多寶佛就說:「我是為聽法華經而來。」連寶塔也一同來。

而大家還記得嗎?多寶佛為什麼要來聽經呢?因為他過去成佛的過程,缺了一點點的緣,因為要圓寂之前,就是缺了講說《法華經》的緣,因為沒有人來請,請法,說圓教。但是世緣已盡,既然失去了,那個時代失去了說圓教的機會,這就是多寶佛的遺憾。釋迦牟尼佛在塵點劫前,大通智勝佛那時候,他聽到《法華經》,開始就覆說《法華經》了,有這個因緣,所以,生生世世那個心願,再來說《法華經》,應世成佛來說《法華經》,為他一生講經圓滿。

但是,多寶佛就是缺這個因緣,他要入滅之前,就是交代弟子建七寶塔,全身放在寶塔中,將來任何一個地方,講說《法華經》的地方,他的寶塔就要在那個地方聽經,證明那尊佛講的《法華經》,那是一個圓教,是真實法。一來為作證明,二來是為聽法故。但是,有一個條件,就是要開寶塔門,那就是要分身佛都集中過來。所以,前面的文,還是不斷集所有分身佛回歸。所以,我們現在已經在這段文,我們都已經差不多體會了解了。

佛陀來人間,四十九年的時間說法,前面的四十二年是談空說有,後面的七年是說圓教法華,我們應該體會這段文的道理。所以希望大家有心學佛,那就要用心聽法,接受法來,要法無漏,不要漏掉了,時時回憶,法要在記憶中,法要在日常生活中。你若是在日常生活中,法應用在人間,永遠都不會將它忘記了。若只是佛學,做研究,這樣很快就忘記了,沒有腳踏實地;既然沒有腳踏實地,只是浮在虛空中,這樣沒有實地。所以,要真空,就是需要妙有,真空妙有,究竟諦理,這才是真正圓教。所以我們要時時用心,聽法、記憶,應用人間,要時時多用心!


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Explanations by Master Cheng-Yan
Subject: Receiving the Assembly in the Empty Air (佛以神力 令眾住空)
Date: March.02.2018

“Out of compassion for this world that must be endured, through His power of vows, Sakyamuni Buddha came to transform [all beings]. Thus the assembly listened to the teachings and upheld the Great Vehicle Dharma. He adapts to capabilities and benefits all beings, forever teaching the Right Dharma that nourishes wisdom-life. The great causal practice of the Bodhisattva-path benefits both us and other sentient beings.”

This is a world that must be endured! Sakyamuni Buddha, for the sake of sentient beings, comes and goes in this world that must be endured. This is the Saha World. In the Saha World, Sakyamuni Buddha willingly comes and goes to deliver sentient beings. He does this out of compassion. Sentient beings are stubborn and are difficult to train and transform, but throughout countless lifetimes, Sakyamuni Buddha never abandons or gives up on them. This is why He keeps returning to this world that must be endured, to widely deliver sentient beings. This is due to the power of His vows. We heard previously how Sakyamuni Buddha bestowed predictions upon all His disciples. The disciples came to comprehend the Great Vehicle Dharma, so the Buddha had faith in them. Since they had formed great aspirations, they must have had firm resolve and faith. Thus, they would not retreat or allow [the Dharma] to leak from their minds. This was why He bestowed predictions upon them. But there were still many who had not yet heard the Dharma, or had heard it but only partially understood it, or had understood it but had forgotten it. Sentient beings are drifting aimlessly; He can never finish transforming them all! The Buddha has to keep coming back; this is His power of vows. Through His power of vows, He comes to transform [all beings]. Sentient beings keep sinking, so the Buddha has to keep coming again in the hope of transforming this world that must be endured into a pure land. This is what we have been talking about. As the Buddha’s manifestations were coming, [the Buddha] kept transforming defiled lands into pure lands. This symbolizes teaching the Dharma to bring purity to the minds of sentient beings. He hoped to transform the ground of their minds from contaminated grounds into pure ones, guiding them from ignorance and afflictions onto the path of awakening. So, the Bodhi-path to awakening is something all sentient beings should learn and practice. This learning starts with becoming a Hearer. The Dharma comes from the Buddha’s speech, and sentient beings need to mindfully accept it. So, the Hearers were spiritual practitioners who listened to the Buddha’s voice, took the Dharma to heart and experienced it for themselves. Thus they advanced in their practice and became Solitary Realizers. Solitary Realizers understand the principles of the law of karma. They thoroughly comprehend the Four Noble Truths and the 12 Links of Cyclic Existence. But the Buddha wished to guide them further, to help them elevate [their practice], so they could all form great aspirations and practice on the Bodhisattva-path. Once they had purified their mental state, they could not allow it to be contaminated again. Since everyone had taken the Dharma to heart, He went further to teach them that they had to go among people. For the sake of sentient beings, they had to accumulate good affinities and create blessings by benefitting others. Being among people, [we experience] all kinds of ignorance and afflictions. Some people are stubborn, with a violent temper. Some are weak; although they have the Dharma, they dare not make use of it or teach it. They already know the principles and are aware that in dealing with matters, as they interact with others, they need to change in certain ways to correct their past mistakes. Although they know all these things, they do not dare discipline themselves. Though they understand the Dharma, they still have obstacles in their minds. Their ignorance and delusions remain within them. Due to these afflictions, they cannot express the Dharma or clearly articulate the principles. Though the Dharma may be in their minds, they are still unable to use it among people.

This is because they are still lacking in wisdom. They must still undergo training. There are also those who understand the principles but have not yet eliminated their habitual tendencies. They are still stubborn and hard to tame. They clearly understand the principles, but their habitual natures [remain]. Only after their habitual natures flare up do they know that they have done something wrong. They know that they have made a mistake, but in their interactions with people, they have already caused disharmony once again, and by then it is too late to correct it. This is what happens when sentient beings know the principles but cannot articulate them. They [understand] the Dharma but are unable to make use of it. This is because they still harbor ignorance and afflictions. The Buddha wanted us to earnestly train ourselves. We must clearly articulate the principles we understand. When we hear the principles, we must earnestly accept them. After accepting them, we must implement them in our daily living, in our interactions with others. This is the Buddha’s teaching to us. We must put effort into being mindful, otherwise [we will have no choice but to] endure in this world. As soon as we are not careful, we will again descend into cyclic existence. This is unbearable suffering. Our suffering will continue to accumulate as all these people, matters and things keep causing us afflictions. Then this life too will pass without our control and we will again carry our karma into our next life. We [remain within] the limits of our suffering, which keeps accumulating and multiplying. This means we remain in the realm of unenlightened beings.

The Buddha came to the world to explain [the teachings] to us one by one. Don’t all the many Buddhist scriptures discuss where ignorance and afflictions arise from? We have heard so much about this, yet we have not applied it in our interactions with people. So, though we understand the principles, afflictions still keep arising in us. Ignorance and afflictions still keep multiplying and we end up creating more and more karma. Due to sentient beings’ collective karma, the world’s turbidities are becoming more and more severe. This is why we call it a defiled land, a world of contamination. Sentient beings are stubborn in mind and nature. They are becoming more stubborn with time; this is what created so many waves of refugees. Even in our own minds, we cannot escape our hindrances of afflictions and ignorance. This is because we too are very stubborn. The Buddha felt very helpless, but in His compassion He still perseveres in [carrying out] His vows. He still keeps coming back in order for “the assembly [to] listen to the teachings” and “uphold the Great Vehicle Dharma”. His goal has always been to [help] the assembly, sentient beings, those who have already heard His Dharma. Some have already heard the Dharma, but how many have not yet heard it? Those with affinities had already heard the Buddha-Dharma and gone on to form great aspirations. They had already formed great aspirations. They had accepted the Buddha’s teachings, so they were willing to escape the burning house and leave the conjured city. They had now formed aspirations and made vows and had attained the Buddha’s predictions. This means that they had taken up the teaching of the Great Vehicle Dharma. Section by section, we have come to the point where all those supposed to receive predictions had already received them. They had all taken up the Great Vehicle teachings.

So, “He adapts to capabilities and benefits all begins, forever teaching the Right Dharma that nourishes wisdom-life.” The Buddha, in teaching and guiding us, always does so according to our capabilities. We say we have formed great aspirations, but we have not yet put them into practice and still have not truly actualized the Six Paramitas in all our actions as we practice on the Bodhisattva-path. The causal practice of Bodhisattvas is something we have only just started. In this lifetime, we are now only at the start, so we are called newly-inspired Bodhisattva. After forming great aspirations, we are newly-inspired Bodhisattvas. This means we know we have Buddha-nature, and we have understood that the nature of True Suchness is intrinsic to everyone. Our awakened nature and ocean of wisdom are no different than the Buddha’s; we are equal to the Buddha. It is only that we just started making aspirations. We are newly-inspired; we have only just taken the first steps, begun practicing the Six Paramitas.

So, we are now learning to adapt to capabilities and benefit sentient beings. This is [why] the Buddha came, to adapt to our capabilities and benefit us. This is what we also learn, to take up the Great Vehicle teachings. Now that we have heard the Dharma and understood the Dharma, [we can say], “This is what the Buddha’s teachings are like.” So, we need to learn from the Buddha to likewise make vows to deliver sentient beings. We must likewise adapt to sentient begins’ abilities. Since the Buddha taught according to capabilities, we too should adapt to capabilities and benefit all begins. We too should go among people to forever teach the Right Dharma.

For a long time in the past, I continually shared with everyone about those who listen to, teach and transmit the Dharma. That’s right! You should all remember this. So, we need to adapt to capabilities, benefit others and forever teach the Right Dharma. We hope the Dharma can be just like water. The ground of sentient begins’ minds is dry. When the ground of the mind lacks eth Dharma, when we lack Dharma-water, it is as if the ground of our minds lack water. Even if there are seeds, they cannot be planted. Even if seeds are planted, if there is no water, they still will not sprout. There is no way for them to grow.

So in our minds, we should accept the Dharma and let the Dharma-water nourish the ground of our minds, helping our wisdom-lives to grow. Since we have this aspiration and want to emulate the Buddha’s heart, we must teach according to capabilities. We cannot bear to see sentient beings harbor ignorance and afflictions and create karma. So, we need to go among people, patiently teach and guide them, benefit begins and forever teach the Right Dharma to nourish sentient beings’ wisdom-life. So, “The great causal practice of the Bodhisattva-path benefits both us and other sentient beings.” We are already walking the Bodhisattva-path; we have formed great aspirations and have begun walking on the Bodhisattva-path, so we should benefit ourselves and other sentient beings. Let us be mindful of doing this.

Realizing the essence of the enlightened path is to journey upon the path of True Suchness to attain perfect enlightenment. This is the Tathagata’s true body. This also means that by using the wisdom of True Suchness, He journeyed on the path of True Suchness and came to the Three Realms. The Awakened One: This refers to the Tathagata that has manifested. This is meaning behind the wondrous Dharma. Sakyamuni Buddha was teaching now and the meaning behind. Many Treasures Tathagata praising this as “excellent”.

So, He had realized the essence of the path; He “journeyed upon the path of True Suchness to attain perfect enlightenment”. He had to walk this path. In this way, He came to the world, entering the Saha World to deliver sentient beings. He engaged in practice and delivered beings. “This is the Tathagata’s true body”. This was the true body of the Tathagata. Sakyamuni Buddha learned through experience, so it says, “Using the wisdom of True Suchness, He journeyed on the path of True Suchness and came to the Three Realms”. For dust-inked kalpas, Sakyamuni Buddha constantly trained Himself by journeying on the path of True Suchness to come to the Three Realms. Everyone knows the Three Realms. So, journeying upon this path, He continually trained Himself and at last attained perfect enlightenment.

Thus, “the Awakened One” refers to the Tathagata that manifested. After He had awakened, because of His compassion for sentient beings, He could not bear for sentient beings to suffer, so He responded to the needs of the world by returning to this world. This is the Tathagata that manifested. “This is meaning behind the wondrous Dharma Sakyamuni Buddha was teaching now”. The place where Sakyamuni Buddha manifested, the place where He lived, was the Saha World. It was in the Saha World that the Buddha came and manifested, came to teach the Right Dharma, the wondrous Dharma He was teaching now.

In this world that must be endured, He taught the Dharma, teaching according to capabilities. Finally, the stupa of treasures appeared. This was when the Buddha taught the Wondrous Louts Sutra, the perfect teachings. He continually taught to capabilities in order to awaken sentient beings’ Great Vehicle aspirations. It was when He taught the Great Vehicle Dharma that the stupa of treasures appeared. This happened as He taught the wondrous Dharma. So, “[This is] the meaning behind Many Treasures Tathagata praising this as ‘excellent’”. Many Treasures Buddha’s stupa emerged from the ground, and He began calling out in praise, “Excellent! Excellent! Sakyamuni Buddha is teaching the Wondrous Lotus Sutra! I have come to listen to the Lotus Sutra”. When should all remember this previous passage. The Buddha, in this world that must be endured, had already tamed stubborn sentient beings by teaching according to their capabilities. They had already begun forming great aspirations, so the Buddha began formally teaching them the wondrous Dharma. As He opened up the door of skillful means and reveal the True Dharma, at that time, the stupa of treasures manifested and [Many Treasures Buddha] gave praise. This is the meaning of this. Let us all mindfully seek to understand this.

So, although we have already discussed these previous sutra passages, after we have heard them, we should mindfully recall them. For several days, I have been saying that after listening to the Dharma, we must recall it. Otherwise it will lead away; we will forget it after listening to it. Thus, we must continually review it and remind ourselves of it. So, we must be mindful!

[Let us review] the previous sutra passage. “Immediately, Sakyamuni Buddha entered the stupa and sat upon half of the seat in the louts position”.

The stupa of treasures had emerged from the ground and had risen into the sky. Sakyamuni Buddha had gathered. His manifestations and had opened the door to the stupa. Many Treasures Buddha inside the stupa yielded half of His seat, inviting the Buddha to sit beside Him. We have already spoken of this and analyzed it. Sakyamuni Buddha was sitting on half the seat in the lotus position.

The next passage goes on to say, “At that time, the assembly saw the two Tathagata inside the stupa of Seven Treasures sitting on the lion’s throne in the lotus position. They each had this thought. The Buddhas’ seat is high and distant”.

Sakyamuni was in mid-air as He opened the stupa and entered it. Many treasures Buddha offered half His seat for Sakyamuni to sit down. The assembly could see the two Buddhas sitting together, but they still felt They were very far away. Although everyone could see [the Buddhas], they felt They were still far away.

The next passage goes on to say, “Our only wish is that the Tathagata will use His spiritual powers to enable us all to stay in empty air. In that instant, Sakyamuni Buddha used His spiritual powers to receive the entire assembly in the empty air”.

The Buddha exercised His spiritual powers. Everyone felt that while they had seen the stupa and the Buddha, they still seemed very far away. So, [the assembly] still hoped that they might get a little closer. The two Buddhas were in the air, so they hoped to come closer to Them. This was everyone’s wish. “Our only wish is that the Tathagata will use His spiritual powers to enable us all to stay in empty air”. This explains that Sakyamuni Tathagata was about to receive these sentient beings in mid-air. “They all wished He would use His powers.” They had to rely on the Buddha’s powers in order to, just like the Buddhas, stay in the empty air. We spoke of this before; the stupa in everyone’s heart had already emerged before them. The Buddha has opened the stupa’s door for us. He has the door to our minds, and He has entered into our heart. “The mind, the Buddha and sentient beings are no different [in their nature]. I constantly tell everyone, when we are always mindful of the Buddha, the Buddha enters our hearts. We must “take the Buddha’s heart as our own heart”. We have already taken the Buddha-mind as our own. Since Beginningless Time, our nature of True Suchness has neither increased nor decreased. It is intrinsic to everyone. It is like how Many Treasures Buddha is an ancient Buddha, while Sakyamuni Buddha is our present Buddha. this ancient Buddha has, since Beginningless Time, been the Buddha inside each of our hearts. It is just He has always been obscured by our ignorance. Sakyamuni Buddha, journeying on the Dharma of Suchness, came to the world in a physical body and manifested the appearance of Buddhahood. He left the palace to engage in spiritual practice. through His method of spiritual practice, He should the armies of Mara. This means that He vanquished all ignorance in His mind. He completely eliminated all afflictions, delusion and ignorance. This is how the Buddha guides us.

We too ought to learn from the Buddha. we are not “studying Buddhist,” we are Buddhist practitioners. As Buddhist practitioners, we must have resolve to engage in spiritual practice, for spiritual practice requires enduring all kinds of difficulties. We must endure this world. Once we resolve to engage in spiritual practice, we must constantly subdue all afflictions and ignorance in our minds and constantly purify the ground of our own minds. When the ground of our minds is purified, we can take the Dharma into our hearts.

Where does the Dharma come from? From manifestations, from the Bodhisattvas who have manifested here. The Tathagata manifested here and attained Buddhahood in this world. He expounded this Dharma for us. Only when we rid ourselves of ignorance can we accept the Dharma and take it to heart. The Buddha manifested to teach us where to go, but we are the ones who must subdue our own afflictions and our own ignorance. We must improve our tempers and rid ourselves of afflictions and discursive thoughts. We need to distance ourselves from arrogance and eliminated all kinds of ignorance and habitual tendencies in our daily living so that the ground of our minds will be clean. Then, the Buddhas manifestations can appear. They represent the Buddha’s teachings. Only in this way can all the teachings He taught return to our memory. Once we remind ourselves of them, these teachings will return to their place.

This is what we have been talking about recently. If you allow [teachings] to leak away, then the teachings I give now will still be very confusing for you. If you remember the Dharma taught in the past, then when you hear what is taught now, it will be like how Sakyamuni opened the stupa. The stupa’ door opened with a push of His finger. Now as soon as the Dharma is taught, we will completely and thoroughly understand it. As for the past teachings, we will be able to understand clearly how to leave the burning house.

We will be clear about how to leave the conjured city as well as how to attain the predictions of Buddhahood. This was all done in a sequence. The teachings return one by one to their place. This is a matter of our memory. If we can remember clearly, it is like how Sakyamuni Buddha with a single push with His hand opened the stupa’s door. Not only did the door to the stupa open, but we also saw the two Buddhas, the ancient and the present Buddha. our own nature of True Suchness, which we have had since Beginningless Time, had now appeared before us. “The mind, the Buddha and sentient beings…”. we have discovered our Buddha-nature. This is like Many Treasures Buddha. this Buddha of [our] intrinsic Dharma-treasures has always [existed in us], but it was when our present Sakyamuni Buddha opened the door to door the stupa that everyone could see Him. We, too, have seen it, but we are still very far away. Our practice of the Six Paramitas in all actions has only just begun.

We are still very lacking in the causal practice of Bodhisattvas, so it is impossible for us to, like the Buddha, rise into the air just like that and enter the stupa. We are still very far from this [state].

So, we still must make vows. “our only wish is that the Tathagata will use His spiritual powers”. We still need to rely on the Buddha’s powers; we must still listen very mindfully. We must be mindful regarding every single teaching we need to trust in the power of the Buddha, but we should also put in effort ourselves to help others as well as ourselves. For this, we must rely on ourselves.

So, though the Buddha guides us like this, we must nevertheless develop this power of vows. So, “[We wish He will] enable us all…”. We have only just formed aspirations, formed Great Vehicle aspirations; we are still very far from the Buddha’s [state].

Therefore, we hope that He can help us all draw nearer [so that we can] “stay in empty air”. The Buddha understood this. In the past, He had taught about existence and emptiness. Now He was teaching the wondrous Dharma, “wondrous existence and true emptiness”. He had to further guide everyone. They already understood that phenomena are empty. What is there to quarrel about in life? All matter, including the earth, is subject to “formation, existence, decay and disappearance”. Moreover, in life our bodies are subject to “birth, aging, illness and death”. Our bodies will become ill. We may not even necessarily make it to old age. How long will our lifespan and our causes and conditions in this world last? What is there still to quarrel about? If we do not put in effort to establish vows now, if we are not firm in our aspirations and fall back into the habitual tendencies of ordinary beings, if in this way we remain attached to our habitual tendencies, our afflictions and karma will only increase. When that happens, we will always remain far from the Buddha. Even if we form aspirations and make vows, we will still be very far away from the Buddha.

So, the Buddha had already taught us the Prajna sutra. He taught the Prajna sutra for 22 years, He taught “emptiness” for 22 years and taught “existence” for 12 years. He taught the Agama for 12 years before turning to the Vaipulya. During the Vaipulya period, He began to guide us to free ourselves of the Small Vehicle mindset of benefiting ourselves and began to teach that we must go among people. This was during the Vaipulya period. He used these skillful mans to guide us. After that, He entered the Prajna period. In the Prajna period He taught about “emptiness”. During the Agama and Vaipulya periods, He was still teaching about “existence”. He did this for a total of 20 years. The Prajna period then lasted for over 20 years.

In summary, He taught both existence and emptiness. What Sakyamuni Buddha wanted to tell us during the past 42 years, He had already told us. Now, after 42 years, He began expounding the perfect teachings, the Wondrous Dharma Lotus Flower Sutra. He “taught about emptiness and existence”. What we are comprehending now is “emptiness,” “true emptiness and wondrous existence”. Sakyamuni had already guided us into “emptiness”. To “stay in empty air” is to have prajna. During the Prajna period, they came to understand that all things are empty. Since life is impermanent and brief, we should hasten to use the Buddha-Dharma to rid ourselves of our habitual tendencies. We need to sweep everything away; all contamination and afflictions in the ground of our minds must be eliminated. The Buddha taught us how to do this; He had already guided us there. He “led sentient beings to abide in emptiness”. This emptiness is [the nature of] all things. What is there still to quarrel about? We should benefit sentient beings, benefit others as well as benefiting ourselves. [Having formed] these aspirations, we should be mindful and earnest in eliminating our view of self and our afflictions and ignorance.

So, “They all wished He would use His powers”. Everyone hoped that the Buddha would give them some of His powers, that He would receive them and “lead them to abide in empty space”. Though we are learning the Buddha’s teachings, we still maintain our view of self. We have never been able to get rid of it, so we still rely on the Buddha’s power. We still need His Dharma to instruct us.

So, “In that instant, Sakyamuni Buddha used His spiritual powers to receive the entire assembly in the empty air”. The Buddha received us like this. This was due to His compassion. “He granted their wish”. Since sentient beings had a wish, the Buddha had to respond accordingly. So, using “spiritual powers,” He received these sentient beings, enabling them all to abide in empty space. He used His spiritual powers. Having spiritual powers is to be unhindered in responding to sentient beings’ abilities, in teaching in ways that they can accept. He used these spiritual powers to received sentient beings, enabling them all to abide in empty space.

“Spiritual powers” are [powers of the mind], the abilities with which we reach [our goal]. We often say that we need to apply a bit more strength. If the direction is correct but [the way] is blocked, we just need to apply a little more strength. This strength is the power to [overcome obstacles]. As long as our direction is correct, we should keep applying the power of our minds to achieve realization of the Dharma.

[Sakyamuni Buddha] used His spiritual powers to receive the entire assembly in the empty air: This is a metaphor for using the power of the wisdom of skillful means to guide sentient beings to be completely free from any attachments and rise upward toward the Middle Way of the One Vehicle.

So, “He received the entire assembly in the empty air”. We should be very mindful of the Buddha’s Dharma; we must mindfully seek to comprehend it. Since the Buddha adapted to sentient beings’ abilities, sentient beings should put in effort to accept the teachings. This is a metaphor for using “the power of the wisdom of skillful means”. The Buddha taught about existence and emptiness using the power of the wisdom of skillful means “to guide [sentient beings]”. He wished to lead them, “to guide sentient beings to be free of any attachments”. We all need to free ourselves of attachments. This is why the Buddha taught the Prajna sutras, to help us free ourselves of all attachments. We should give without expectations; the joy that arises in our heart is enough. This is giving without expectations. So, “[He] guided sentient beings to be free from any attachments and rise upward toward the Middle Way of the One Vehicle”. They had already arrived at the Middle Way of the One Vehicle. The Middle Way of the One Vehicle is the Wondrous Dharma Lotus Flower Sutra; this is the Middle Way of the One Vehicle. It is the perfect teaching.

This shows that the Three Vehicle practitioners and the eight classes of Dharma-protectors had already received predictions of Buddhahood. They all dwelled within the ultimate truth of wondrous existence and true emptiness. The above shows that the Buddha’s manifestations had finished gathering from afar.

It “showed that the Three Vehicle practitioners and the eight classes of Dharma-protectors had already received predictions of Buddhahood”. We have seen how the Buddha had already bestowed predictions on His disciples, and even bestowed predictions on heavenly beings, on the eight classes of Dharma-protectors. He gave all these predictions in previous passages. The Three Vehicle practitioners, those practicing the Hearer, Solitary Realizer and Bodhisattva Vehicles, received their predictions in previous passages.

So, His disciples of the Three Vehicles and the eight classes of Dharma-protectors had already received the Buddha’s predictions. “They all dwelled within the ultimate truth of wondrous existence and true emptiness”. Everyone had already accepted the Dharma that the Buddha taught. What the Buddha taught was the ultimate truths; we need to earnestly seek to understand them. ”The above shows that the Buddha’s manifestations had finished gathering from afar.” These passages conclude what was taught before about the manifestations gathering from afar and the stupa of treasures manifesting, emerging from the ground. Do you all still remember? A great voice sounded from within the stupa, praising Sakyamuni Buddha for expounding the Lotus Sutra in the Saha World. At that time, Many Treasures Buddha said from within the stupa of treasures, “I have come to listen to the Lotus sutra.” He even brought His stupa of treasures with Him.

Do you all still remember? Why did Many Treasures Buddha come to listen? It was because in the past, when He was a Buddha, His conditions were slightly lacking. Before He entered Perfect Rest, He lacked the conditions to teach the Lotus Sutra. No one came to request this Dharma from Him, to request that He give the perfect teaching. But His affinity with the world had already ended. Thus He lost [His opportunity]. In that era, He lost the chance to give the perfect teaching. This was Many Treasures Buddha’s great regret. Sakyamuni Buddha, dust-inked kalpas ago, in the era of Great Unhindered Wisdom Superior Buddha, heard the Lotus Sutra and began to repeat the Lotus Sutra to others. These were His causes and conditions. Thus, lifetime after lifetime His vow was to come again to teach the Lotus Sutra. In response to the world, He attained Buddhahood and taught the Lotus Sutra to complete a lifetime of teachings. However, Many Treasures Buddha lacked these causes and conditions. Before entering Parinirvana, He instructed His disciples to build a stupa of Seven Treasures and place His entire body within that stupa. In the future, wherever the lotus Sutra would be taught, His stupa of treasures would be there to listen and affirm that the Lotus Sutra taught by that Buddha is the perfect teaching, the True Dharma. He came first to testify and second to listen to the sutra.

However, He had one condition. To open the door to the stupa, the Buddha’s manifestations would all have to gather together. So, in the previous passages, the Buddha’s manifestations kept returning and gathering together. So, by now we should all more or less understood this section. When the Buddha came to the world, He taught the Dharma for 49 years. For the first 42 years, He taught about emptiness and existence. For the last seven years, He taught the perfect teachings, the Lotus Sutra. We need to understand the principles behind this passage. So, I hope we all wish to learn from the Buddha by mindfully listening to and accepting the Dharma. We must not let the Dharma leak away but always remember it; it should always be etched in our memories. The Dharma must be found in our daily living. If in our daily living we use the Dharma in the world, then we will never forget it. If all we do is study and research Buddhism, then we will soon forget it, for we have no real-life experience. Since we have no real-life experience, we are merely floating in empty air; we have no solid ground [under our feet]. So, with true emptiness we also need wondrous existence. Wondrous existence in true emptiness is the ultimate principle; this is the truly perfect teaching. So, let us always be mindful in listening, recollecting and applying the Dharma in the world. We need to always be mindful!

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