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 20180308《靜思妙蓮華》勸眾弘法 如佛本願 (第1300集) (法華經•見寶塔品第十一)

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20180308《靜思妙蓮華》勸眾弘法 如佛本願 (第1300集) (法華經•見寶塔品第十一) Empty
發表主題: 20180308《靜思妙蓮華》勸眾弘法 如佛本願 (第1300集) (法華經•見寶塔品第十一)   20180308《靜思妙蓮華》勸眾弘法 如佛本願 (第1300集) (法華經•見寶塔品第十一) Empty周三 3月 07, 2018 10:20 pm

20180308《靜思妙蓮華》勸眾弘法 如佛本願 (第1300集) (法華經•見寶塔品第十一)

⊙「法華經乃真空妙有真實法,絕言思議頓在大眾前宣說。發宏誓願古今佛諸願道同,分身佛集塔戶開為法求人。」
⊙妙有:非有之有曰妙有。真空:非空之空曰真空。是知妙有真空,教行合會空有無礙。
⊙「爾時、世尊欲重宣此義而說偈言:聖主世尊,雖久滅度,在寶塔中,尚為法來;諸人云何,不勤為法?」《法華經見寶塔品第十一》
⊙「此佛滅度,無央數劫,處處聽法,以難遇故。彼佛本願:我滅度後,在在所往,常為聽法。」《法華經見寶塔品第十一》
⊙此頌多寶如來本願。塔現證聽經,以勸四眾當求法宏傳大乘實法,如佛本願。
⊙此佛滅度,無央數劫:言佛滅已久,不可計劫。無央數:即梵語阿僧祇,真如覺性永恆不增減。
⊙處處聽法,以難遇故:處處化往,聽說妙法。以法高妙,難得遇故。法如優曇,故云難遇。
⊙彼佛本願,我滅度後:明願力處處聽經。彼多寶佛,本發誓願,於我此身,滅度之後。
⊙在在所往,常為聽法:處處所去,曾無他事,常為聽法修法行因。
⊙「又我分身,無量諸佛,如恆沙等,來欲聽法,及見滅度,多寶如來。」
⊙又我分身,無量諸佛,如恆沙等,來欲聽法:此指十方分身諸佛。數如恆沙,來為聽法。

【證嚴上人開示】
「法華經乃真空妙有真實法,絕言思議頓在大眾前宣說。發宏誓願古今佛諸願道同,分身佛集塔戶開為法求人。」

法華經
乃真空妙有真實法
絕言思議
頓在大眾前宣說
發宏誓願
古今佛諸願道同
分身佛集塔戶開
為法求人

「法華經乃真空妙有真實法」。用心來體會,佛陀說法四十多年間,無不都是說有談空,是應眾生根機,眾生什麼樣的根機,佛陀應他們的根機而說法。四十多年的時間,就是這樣,人就是隨著佛所說教法,就這樣來接受了,了解了,了解人間苦難事多,了解因緣果報的真理,所以隨著人人,各人的根機,知道「苦集滅道」,知道「十二因緣」法,總是了解要戒,戒除了不好的習氣,更了解要實行善,善法,要身體力行。但是,戒自己能夠斷除煩惱,比較容易,身體力行善法比較困難。容易的就是與眾生隔離,無事就不用去與眾生合群,我修我自己的行,這樣就沒有在人間,沒有煩惱。人間世事與我隔絕了,我就沒有煩惱,這樣就容易了。但是,要力行善法不容易,善法是要付出,付出的對象是眾生。要去付出,自己就提高警覺:不可,就是不要再攀緣了,所以多數都是獨善其身,要去兼利他人,那就困難,所以變成了執空。

佛陀認為,還是要再向大家說,不要執著,因為人生、老、病、死,到頭來,人生世間沒有多久,不要去計較它,那就說了很多因緣果報法。人人說不定,過去是我們的至親,我們所愛的,今生此世你所遇到,怨,說不定過去我們對他大傷害,是仇怨的因緣來會合,這都是因緣果報。大家聽,聽了更怕,就這樣與人隔離,不可接近啊!總是要隔離人群,這樣是較安全,要不然因緣再相絆,就又是纏,纏啊,纏住,難得解脫。

佛陀覺得:不對,觀念改一下。這是空,空,你的付出一切;妙有,要知道這個因緣果報,是永遠永遠在你身邊,因為「因」若沒有了,這「果」還是永遠在。所以要了解因緣果報,要很清楚去體會那個妙有──因,如何才能消除。過去的惡因惡緣,你閃避,一直閃避,但是因的種子還在啊!還是要去面對,隨緣消業障,要去面對著這個因緣來時,你要如何去忍,忍過了過去那個惡因惡緣,在今生此世你能接受,接受之後,你要趕緊再付出,種善因、善緣,給來生來世可度的眾生。總而言之,我們惡緣也得要去面對,面對了惡緣,了了惡因,才能果報去除,惡果就去除了。我們要在這個人群中去付出,然後這個真因,就是菩薩因的種子,那就要不斷累積,累積了這些因,就是將來要成佛的緣。所以叫做「菩薩因行」,就是一定要投入人群去,不要怕,雖然人間是苦,雖然因緣果報是這樣在糾纏,我們若了解道理,我們應該接受,歡喜去接受它,接受,然後你如何回報,解開了過去那分惡緣,成為感恩、歡喜,這樣就是現在,我們為何要投入人群。

一直在說六度萬行,就是這樣去付出。布施,那就是不分怨憎,不分他是我怨的,是我所憎恨的人,這個人與我無緣,我不願意給他,我不願意與他在一起,我不願意與他一起做事,這就不可了。與我們無緣,就是過去有因,你有造了這種不好的緣,今生他對你有排斥,你對他感覺就是沒有那個緣,而你也閃避他,像這樣,這個緣無法結合起來,將來你想要行菩薩道,因,這個因中,就會帶著那分逆緣。修行就是要如何結好緣,人人的緣,到頭來,人人都是順善緣。這就是我們要很用心,今生此世了解道理,我們懂得要如何讓,要如何付出,該退一步時,退一步;該進一步積極去幫助,我們就要積極去幫助。

這是了解道理,才會知道方法如何度眾生。這真空妙有,真實法,這是在《法華經》裡面,所教我們的,我們了解大道理了,卻是生活在微細的生活中,我們在生活中待人承事,將這個大道理用在日常的生活。真空,但是日常空不了啊!怎會空不了呢?我們就是了解道理,不要與他計較,一切皆空,這就是空了。妙有,真正需要我們去幫助他,在生活中,大家這麼辛苦,多我一分的力量,就能減輕別人的辛苦。十分的辛苦,我們出一分的力,至少他也能夠,剩下九分的辛苦而已,因為多我們一分的力量,不論你幫助他幾分,就能減他幾分的辛苦。這就是真有,雖然小小的付出,但是也是有那個,久久的因在其中。

常常說,點滴成河,雨水不就是這樣累積起來,小小的雨點,變成了很大的雨量;小小的一個缸,一滴一滴的水,滴久也會滿缸。同樣的道理,真空妙有,不要想善小而不為,也不要惡小而為之,也不行,一點點的惡、一點點的起心動念都不可以。所以我們要認識真空,凡事不要計較,對人怎麼樣,我們就要用善解,時時感恩,這都是日常很簡單的生活,卻是有深深的道理存在。所以「真空妙有」,若用這樣來解釋,哪有什麼多困難呢?哪有多大的道理呢?在我們的生活中,我們時時做得到,這是真實法,這是《法華經》教我們的道理。

妙有:
非有之有曰妙有
真空:
非空之空曰真空
是知妙有真空
教行合會空有無礙

所以「絕言思議,頓在大眾前宣說」。其實都是在我們的面前,佛陀用種種的方法,這麼深奧的道理,若要說得很深,絕言思議。其實,將它講淺一點,就是在我們的日常生活中。這種的大道理,在大眾中隨機投教,這種「頓在大眾前宣說」,讓大家很快就了解,頓,頓悟,同樣的道理,「若這樣說我了解了,若這樣說,在生活中啊!」是啊,就是這麼簡單,待人接物,自己的修養,付出的德行,就是這樣,都在日常的生活中,這大家都很容易了解。所以《法華經》裡很多的譬喻,譬喻言詞,讓大家清楚了解,這麼簡單,在我們的生活中。所以,「發宏誓願古今佛諸願道同」。人人要發宏誓願,從過去過去的無量劫前的諸佛,與現在釋迦牟尼佛,還有未來,古今諸佛願道同,都是要去接近人群,都是要為眾生付出,同樣的道理,所以說「佛佛道同」,來來回回沒有離開人群,沒有離開人間,沒有離開這些剛強難化的眾生。

眾生剛強,才需要佛來人間降伏,眾生那個頑固的煩惱,這就要大覺者講種種法,才有辦法去體會,這就是佛來人間的目標,古今諸佛諸道、諸願都是一樣,「諸願道同」,這些誓願全都一樣,這是諸佛。我們大家共同在修行,應該也要有共同的誓願,「菩薩所緣,緣苦眾生」,我們不要讓眾生有煩惱,我們的習氣要改變,才不會讓人看到我們的態度,看到我們,聽到我們的聲音不歡喜。因為我們出的就是惡言、惡口,我們的態度,威儀、禮節,我們一定要有,「理者,禮也」,「禮者,理也」,一定有道理,那就是要有禮節,這都是我們日常生活中,這就是法。

法從佛口出,教我們,我們了解,所以「分身佛集」。我們都了解了,你也了解,我也了解,他也了解,人人都了解了,這出在佛,這樣的道理,人人體會了解了。共同這個法,眾生有苦,就是我們要去幫助他;不了解的心結,我們要去幫助他打開那個心結,去除煩惱;有苦難,我們要趕緊幫助他,這就是付出。所以付出是很容易,佛陀無不都是教菩薩法,菩薩法離不開「六度萬行」,就是布施,去付出。不論是利的布施,或者是語言的布施,或者是力量的布施,或者是關懷膚慰的布施等等,這人人都做得到。不是我有錢才是去布施,不是啊!就像天下間,苦難的國家很多,貧困的人很多,現在多少人在不同的國家,同時在幫助貧困苦難人,投入在災區裡,去援助、救拔受災的人,這有多少啊!就說在現在(二0 一六年),臺灣農委會的米經過了慈濟,已經發送到過幾個國家。

就光說在柬埔寨,(一九九四年)在那個柬埔寨,那個戰後很危險,要救濟,為了安全,他們的國家就要再用坦克車,就是戰車,它要走在前面,因為那個地方遍地都是地雷,他們說叫做「蝴蝶雷」,小小顆,遍布整個土地,若去碰到它,就爆炸起來了,所以就要用戰車帶路走,後面要去救濟的車,再跟著戰車走過的路走,救濟,也曾經過這樣呢!所以,他們路或者是地,都一直在除雷,就是埋在土地下,一直去收,現在那個地方,那個國家,貧困的人依舊很多,現在我們又有因緣回來了,那個地方,已經有五位慈濟的種子,在那個地方,已經受證了。

在那裡,我們送過去六百噸的米,從八月開始,他們就已經去與政府,有一個溝通,了解了,所以我們現在這六百噸的米,所要發放有一萬五千多戶,所以分成幾梯次去發放,第四次的發放,很大場,這麼大場的發放,就有新加坡、就有馬來西亞的慈濟人,就共同五、六十人再去支援他們。這大場的發放,很感恩,發現到當地,雖然才有五位委員受證,已經與當地政府的安排,與省長、與縣長、與市長、與村長,重重的安排,都安排得很好。而且,除了鄉村發放,還有在清真寺,那就是穆斯林的教堂,也去為穆斯林發放,這樣大型的發放,這不分宗教。

再隔天,又是在另一間寺院(布雷寶縣三隆區三隆戈達佛塔),這間寺院的法師、住持,也很感恩,因為遇到這個時間,就是他們的亡人節,亡人節,就像我們這裡的,清明節一樣,要為祖先求福,但是,那裡的風俗,是半個月的時候,這半個月的時候,就是當地人人每天都要送飯,送米飯,去到寺院供僧,說這是回向給祖先。寺院整天都是一直誦經,誦經的聲音很大,整個村莊,人人都來供僧,拿飯與米來供僧。

但是這次慈濟人到寺院去,做了一個很大場的發放,那裡的出家眾,就是僧人、住持,很感恩,就將誦經的聲音關起來,讓慈濟發放的聲音明亮起來,要如何叫人開始,如何來帶動、說話,拿著那領米的單(發放通知單),就要按戶這樣來叫。除了唱名領米以外,又向他們說話,環保的意識,要如何做環保,教他們做環保的方法。提倡人人「竹筒歲月」。村長(貝平樂村長,徒樂谷薩Thlork Kosal)陪著慈濟人,還未發放之前,去發領米單之前,就開始跟他們說,「竹筒歲月」的故事,告訴他們要去收集那些寶特瓶,這環保的觀念,都向他們說得很清楚,尤其是在那領米單的後面印著,「小錢可以行大善」,環保的理念,都將它印在那個地方。村長要不斷和他們互動,所以要來領米時,就是這樣帶著寶特瓶來。

在寺院這一場,有村長將寶特瓶,要這些人集中來,拿去賣,也帶來二十幾萬呢!二十幾萬,其實是臺幣一千五百多元。就說,這些錢,就是這些村民做環保,收寶特瓶賣來的錢,就是這些。

還有另外一個地方在發放時,兩場,將那些寶特瓶收過來,去賣了二千多元,那就是我們的臺幣十五元。這就是用這樣的方式帶動環保,用愛的理念去付出,不分宗教,在清真寺發放,發放給穆斯林,在佛寺裡發放,就是發放一般民眾,這不分宗教,這樣已經發了將近二百噸。後面還有四百多噸,同樣分批不斷不斷,是去接近人群,用膚慰的愛,用佛教精神理念去引導他們向善,去引導他們體會愛物、愛人的道理,這就是愛的力量。

所以說,這就是分身,看看柬埔寨也是用這個方法去,馬來西亞、新加坡慈濟人,也是隨喜功德,同樣知道那個地方人力不夠,他們發願,願意去幫助他們。若要發放時,他們就會去幫助他們,在那裡帶動當地,志工慢慢也帶動起來了,村長陪著慈濟人走,也已經登記要當志工了。遠途的人來協助當地人度眾生,這不就是嗎?不論是遠來的多寶佛,或者是就地的釋迦牟尼佛,佛心為己心,我們用釋迦佛的法入我們的心,人人都是釋迦佛。總而言之,愛的力量都是在覺有情中去付出,所以我們要很用心。真空妙有,妙有真空,愛的力量在日常生活中。

看看前面的文:「爾時、世尊欲重宣此義而說偈言:聖主世尊,雖久滅度,在寶塔中,尚為法來;諸人云何,不勤為法?」

爾時
世尊欲重宣此義
而說偈言
聖主世尊
雖久滅度
在寶塔中
尚為法來
諸人云何
不勤為法
《法華經見寶塔品第十一》

聖主世尊,那就是多寶佛,已經滅度很久了,但是還是為了,釋迦牟尼佛講《法華經》,所以從遠途而來,也是為了聽經。既然是這樣,為何我們大家不願意呢?我們大家現在也是在學佛,無非我們要好好用心,無不都是用心去體會,要勤,我們要為法。聽法了解,我們才懂得勤修,才懂得勤修戒、定、慧,才懂得知道,要好好將我們的行為收攝好。我們要定下我們的心,我們要發揮我們的智慧,將「六度萬行」,在我們的日常生活中,行菩薩因,向佛果的方向去。

所以下面接下來,這段文說:「此佛滅度,無央數劫,處處聽法,以難遇故。彼佛本願:我滅度後,在在所往,常為聽法。」

此佛滅度
無央數劫
處處聽法
以難遇故
彼佛本願
我滅度後
在在所往
常為聽法
《法華經見寶塔品第十一》

彼佛,就是釋迦牟尼佛說,那尊佛,「此佛」,這尊佛,那就是多寶佛,這尊佛已經滅度很久了,無央數劫,就是很久了。他還是有那個心願,哪一個地方,講《法華經》的地方,我就是到那個地方去聽經,去做見證,這就是那尊佛,這樣的心願。

此頌多寶如來本願
塔現證聽經
以勸四眾當求法
宏傳大乘實法
如佛本願

這段文完全都是複誦,是偈文,在表述多寶佛的本願。他的塔現前聽法,來見證,勸導四眾,就是在家二眾、出家二眾,四眾要懂得勤求法;要除了求法以外,我們還要弘傳大乘法。大乘的實法,我們要聽,我們要求法,我們要傳法,這是佛的本願。過去的佛是這樣,現在的佛也是這樣;過去聽法是這樣,現在我們聽法也要這樣。我們要「求法弘傳大乘實法」,就「如佛本願」。我們學佛,就是要學佛的本願。

此佛滅度
無央數劫:
言佛滅已久
不可計劫
無央數:
即梵語阿僧祇
真如覺性
永恆不增減

所以「此佛滅度,無央數劫」。這尊佛,多寶佛他就是滅度已經很久了,表示佛滅度這麼久,無法去計算的時間,叫做「無央數劫」,就是無法計算的阿僧祇劫。「阿僧祇劫」就是無法計算。所以「真如覺性,永恆不增減」。這是表示我們的真如覺性,多寶佛在寶塔中,人人,我們的真如,我們的心地寶塔,我們的心地寶塔都有多寶佛在,這就是我們眾生的覺性。眾生具有真如覺性,這是永恆的,不增不減,永遠都有。一直向大家這樣說,經文也是一直這樣的強調。

所以「處處聽法,以難遇故」。

處處聽法
以難遇故:
處處化往
聽說妙法
以法高妙
難得遇故
法如優曇
故云難遇

因為這尊佛,多寶佛,他就是到處去聽法,只要講《法華經》的地方,他就是寶塔現前,這就是在勸我們,四眾人人要勤求法的意思,我們自己的真如本性,也要這樣勤求法。所以「處處化往」,到處都是這樣去。「聽說妙法」,所要的,所要求的,那就是妙法。「以法高妙,難得遇故」,因為這個法真的是很高,就如寶塔升在虛空一樣,超越了五乘,至高無上的妙法,所以,難得遇。「法如優曇」。優曇是一種花,這種花,開了,難得開一次,這是古代難得遇的,都將它當作是優曇花來譬喻。因為過去說千年才能開一次,就是難遇,一開,很快就謝了,所以叫做優曇缽華,這是從前常常提起。「故云難遇」。千年才能開一次,一開,很快就沒了,所以,難得遇。

「彼佛本願:我滅度後」,這就是那尊佛的本願,那尊佛就是我們的內心,人人的真如本性,自古以來,應該我們都有真如本性。所以他的願,應該我們在塵點劫前,我們就發這樣的願了。所以「我滅度後」,這就是說來來去去,生生滅滅,人生有這樣來來去去,但是本願是永恆,本願永恆。真如是不生滅,而人生事相有「生老病死」,但是真如本性是永恆的。

彼佛本願
我滅度後:
明願力處處聽經
彼多寶佛
本發誓願
於我此身
滅度之後

「彼佛本願,我滅度後」,這就是表示「願力處處聽經」,我們既然是永恆,生生世世,這個地方的「處處」,就是生生世世,能夠聽到,能夠得到《法華經》,我們一定要去聽,要去了解。

「彼多寶佛,本發誓願,於我此身,滅度之後」。就是那尊佛,他有這樣的誓願,我們人人也是一樣,我們若有聽經,法要入心來,法入心之後,我們這輩子將盡時,我們也一樣,乘著這個願。我對《法華經》,我很用心尊重,法已經入我的心,我也身體力行行道。道是路,這條人間路,我已經將愛鋪在路上,覺有情,今生還有來世。

所以說「處處所去」,不論是來或者是去,來時鋪路,去時,同樣這條路,還是要再鋪來生要走的路。所以,我們的願,還是同樣再來,在這條道路上。所以「曾無他事」,來來去去,就是為《法華經》。

在在所往
常為聽法:
處處所去
曾無他事
常為聽法修法行因

來人間,知道道理,在這個道理上,為人付出,這就是人間生命的價值。長短無法了解,但是開闊、深度,我們可以自己去創造。我們能將這個道理普遍得多廣,將這個道理,我們能接受體會到多深,應用在人群中,這就是我們來人間來來回回,能照我們的願,去來自如,所以「處處所去,曾無他事」。過去的來,現在的去,去與來都是為了聽經,為了弘法,為了度眾生,來來去去,無不都是在這個道理上,沒有脫軌。所以「常為聽法修法行因」。無不都是這樣在聽這樣的經,傳這樣的法,鋪這樣的路,走這樣的道,這就是菩薩道。所以「為聽法修法行因」,修六度萬行的法,這就是我們應該要用心。

再來,經文再說:「又我分身,無量諸佛,如恆沙等,來欲聽法,及見滅度,多寶如來。」

又我分身
無量諸佛
如恆沙等
來欲聽法
及見滅度
多寶如來
《法華經見寶塔品第十一》

又我分身
無量諸佛
如恆沙等
來欲聽法:
此指十方分身諸佛
數如恆沙
來為聽法

「又我分身」,就是釋迦牟尼佛所說法,大家已經聽到,這些人很多了,「無量諸佛,如恆沙等」,生生世世所度的、所說的法,同樣,現在都集中來,意思就是說,「十方分身諸佛,數如恆沙」,已經又為了聽法也要來會,同樣是要會集,來見滅度多寶如來,今佛要與古佛相會了。對啊!我們的真如本性就是這樣,我們要再回憶,經聽進去了,我們有做到嗎?這些法,我們是不是記住,沒有漏失掉呢?我們聽過的法,還是不斷不斷,道理繞在我們周圍,我們將這個道理,再普遍在很廣的地方,道理集合過來,還是與我們的真如本性會合,這今佛、古佛會合。古代古代那時候,無央數劫前,我們發的願,現在我們做的事,與那個願,與我們現在聽、我們現在做,是不是有會合在一起嗎?

其實,法就是這樣而已,每天好好地想,想我們現在到底,佛法已經普遍到什麼地方去了,有多少人投入這個法,行因,行菩薩因,行六度行,到底有多少?我們若是這樣,我們就隨喜功德,聽到也很歡喜。我們就要再更認真,將這個法要再給更多人、更廣的地方,這樣不斷輾轉相傳,也要不斷吸收、回憶,這法的循環,聽過的法,我們還要再循環回收回來,了解,有效果的,我們要趕快妙法再應用,這循環,法的循環,當然這是要靠我們,時時要多用心!
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發表主題: 回復: 20180308《靜思妙蓮華》勸眾弘法 如佛本願 (第1300集) (法華經•見寶塔品第十一)   20180308《靜思妙蓮華》勸眾弘法 如佛本願 (第1300集) (法華經•見寶塔品第十一) Empty周四 2月 20, 2020 11:50 am

Explanations by Master Cheng-Yan
Subject: Advising the Assembly to Spread the Dharma (勸眾弘法 如佛本願)
Date: March.08.2018

“The Lotus Sutra is the ultimate teaching of wondrous existence within true emptiness. It is beyond words; it is unfathomable. [The Buddha] immediately taught it before the great assembly. In making great vows, all Buddhas past and present share the same vow and path. The Buddha’s many manifestations gathered and the door of the stupa was opened. He sought people to spread the Dharma.”

“The Lotus Sutra is the ultimate teaching of the wondrous existence within true emptiness.” We must mindfully seek to comprehend this. The Buddha taught the Dharma for over 40 years, always teaching about existence or emptiness according to the capabilities of sentient beings. Whatever capabilities sentient beings had, the Buddha taught the Dharma accordingly. This is how it was for over 40 years. People followed the teachings of the Buddha and came to accept and understand them. They understood that life is full of suffering and understood the true principles of the law of karma. So, according to each person’s capabilities, they understood “suffering, causation, cessation and the Path” and they understood the teachings of the Twelve Links of Cyclic Existence. They understood they must have discipline to eliminate their bad habitual tendencies. Moreover, they understood that they must do good deeds, and that virtuous Dharma must be put into action. However, while disciplining oneself to eliminate one’s own afflictions is relatively easy, putting virtuous Dharma into action is harder. It is easier to distance ourselves from sentient beings. [We think], “If there is no reason to do so, I do not need to associate with sentient beings. This way, if I am not out in the world, I will have no afflictions. I will separate myself from worldly matters so that I will be free of afflictions.” Doing this is easy. But putting virtuous Dharma into action is hard. The virtuous Dharma requires us to give of ourselves. The recipient of our giving is sentient beings. To go out and give to others, we must heighten our vigilance. We cannot [say], “I do not want to contrive any more affinities” and thus only seek to awaken ourselves. To benefit both ourselves and others is very difficult. So, this becomes an attachment to emptiness.

Therefore, the Buddha felt that He still needed to keep telling everyone to refrain from having attachments. This is because our lives [are subject to] the cycle of birth, aging, illness and death; in the end, our life in this world is not long, so we should not take issue with things. This is why [He] taught so much about the law of karma. Anyone could be a relative or loved one of ours from a past life. Those who hate us in this life could be someone we greatly harmed in a past life. When these hateful causes and conditions converge, it is all a matter of the karmic law of cause and effect. People hear this and become even more afraid. “In that case, I have to stay away from people. I cannot draw near them! I need to stay away from people at all times. It is safer this way. Otherwise, due to our causes and conditions, we will obstruct each other and we will become entangled once again! Once I am entangled, attaining liberation will be hard.” The Buddha thought that this was wrong, that we must change our thinking. This is emptiness. Emptiness is when we give of ourselves completely. As for wondrous existence, we must know that our causes, conditions, effects and retributions will always, always be with us. Because even when the “cause” is gone the “effect” will still be there, always.

So, we must understand the law of cause and effect and very clearly comprehend wondrous existence and how to eliminate our causes, our negative causes and conditions from the past. You may try to evade it, always dodging, but the seed of causation will still remain. We still need to face it and eliminate karma as conditions arise. When facing these causes and conditions, we must learn to patiently endure these past negative causes and conditions. If we can accept these things in this life, then after we accept them, we will quickly go to serve others and sow the seeds of virtue and positive conditions for sentient beings that we may transform in lives to come.

To sum it up, we need to face our negative conditions. Only by facing our negative conditions and fully understanding their negative causes can we eliminate our karmic retributions and eliminate our negative effects. We must go among people to give to others. Then, these true causes, the seeds of the Bodhisattva cause, will continually accumulate. The accumulation of these causes is our future conditions for attaining Buddhahood. So, this is “the causal practice of Bodhisattvas”. This is why we must go among people. There is no need to be afraid. Even though life is full of suffering, even though our karmic retribution entangles us, if we understand the principles, we will be able to accept [our retribution] and accept it joyfully. Once we accept it, we must find ways to repay it. By releasing our negative conditions of the past, we turn them into gratitude and joy. This is why, right now, we must dedicate ourselves to going among people.

We are always talking about actualizing the Six Paramitas in all actions. This is how we give of ourselves to others. When we give, we give without discriminating against those we hate. We do not discriminate by thinking “He is someone I resent” or thinking, “This is someone I hate.” “I don’t have [good] affinities with this person. I do not want to give to him. I do not want to be with him. I do not want to work with him.” We cannot do this. Our lack of [good] affinities comes from a past cause. Because we created this negative affinity, he rejects us in this life. If we feel we have no [good] affinities with him and thus avoid him, in this way, we will not be able to form [a positive] affinity. When we walk the Bodhisattva-path in the future, this cause will be there and we will bring these adverse conditions with us. Spiritual practice is all about how to form good affinities with everyone until all affinities become favorable and positive. This is something we must be very mindful of. When we understand the principles in this life, we will understand how to be yielding, how to give of ourselves to others, how to take a step back when it is time to yield, and how to be proactive and help others when it is time to move forward. We must be proactive and go to help others. Only when we understand these principles will we know what methods to use to transform sentient beings.  This wondrous existence and true emptiness is the True Dharma; this is what the Lotus Sutra teaches us. We have learned about the great principles, which are actually [found] within the intricate subtleties of our daily lives. As we deal with people and matters in life, we must apply these great principles within our everyday lives. This is true emptiness. However, we cannot empty out our daily lives! Why is it that we cannot empty them? If we understand the principles and do not take issue with others, then, all things will be empty. We will have emptied them out. Wondrous existence is when we go and help someone who truly needs it. In our daily lives, everyone works so hard. If I put forth a bit more effort, I can lessen the load for someone else. For a full load of work, if we put forth one-tenth of the effort required, at the very least, he will only have nine-tenths of the difficulty because we put forth some effort to help him. No matter how much we help him with, we can reduce some measure of his work. This is true existence.

Although we are only helping with a little bit, this is nevertheless part of a long-lasting cause. We often say drops of water can become a river. Isn’t this how rain accumulates into rivers? These tiny, tiny raindrops become a heavy rainfall. A small jar with water dripping into it drop by drop will become full after a long time. The principle is the same; this is wondrous existence and true emptiness. Do not neglect small good deeds thinking them insignificant, and do not commit small evil deeds thinking them trivial. This will not do. Even the slightest evil [deed], the slightest discursive thought, will not do. So, we must understand true emptiness. We should not take issue over anything. In our interactions with others, we must be understanding and always be grateful. This is all matter of our simple, everyday life, yet these profound principles exist within it.

So this is “wondrous existence and true emptiness”. If we explain it like this, where is the difficulty? Where is there any profound principles? In our daily lives, we can constantly accomplish this; this is the True Dharma. These are the principles the Lotus Sutra teaches us.

Wondrous existence: The existence which is not existence is called wondrous existence. True emptiness: The emptiness which is not emptiness is called true emptiness. One must understand true emptiness and wondrous existence. When teachings and practice are in unison, emptiness and existence do not obstruct each other.

So, “It is beyond words; it is unfathomable. [The Buddha] immediately taught it before the great assembly.” In fact, this all happens right in front of us; the Buddha used all kinds of methods [to expound] these profound principles. If we talk about how profound they are, [we find] that they are beyond words; they are unfathomable. But actually, if we simplify them a bit, [we find] that they are within our daily lives. [He taught] these great principles according to the assembly’s capabilities. Thus “[the Buddha] immediately taught it before the great assembly” to help everyone understand very quickly with an instantaneous, immediate realization. It is the same principle. “When you put it like this, I understand. It is all within our daily life!” Yes, it is just that simple. Our interactions with people and matters, our own spiritual cultivation and the virtuous practice of helping others are all like this; they are all a matter of our every day lives. This is easy for everyone to understand.

So, there are many analogies in the Lotus Sutra. The analogies are there to help everyone clearly understand. It is just this simple; it is all a matter of our daily lives.

So, “In making great vows, all Buddhas past and present share the same vow and path”. We all must make great vows. From all the past Buddhas infinite kalpas ago down to the present Sakyamuni buddha and even those in the future, all Buddhas past and present share the same vow and the same path. They all want to draw near to people. They all want to serve sentient beings. The principle is the same. So we say “All Buddhas share the same path”. They come and go, never leaving people behind, never leaving this world behind, never leaving stubborn sentient beings behind. Sentient beings are stubborn, so they need the Buddha to come to this world to tame them. Due to our stubborn afflictions, we need the Great Enlightened One to teach all kinds of Dharma so that we will be able to comprehend. This was the Buddha’s goal in coming to this world. All Buddhas past and present share the same vows and the same path. They all “share the same vow and path”. Their vows are all the same; [it is the same] for all Buddhas. We all engage in spiritual practice together, so we should also share the same vow. “Bodhisattvas arise because of suffering sentient beings”. We must not cause sentient beings afflictions. We must change our habitual tendencies so that when others see our attitude or see us or hear our voice, they become unhappy due to our harsh speech or harsh language. Our demeanor must have dignity and etiquette. “With principles, we have propriety. With propriety, we have the principles”. It must be that if we have the principles, we must have propriety. This is all a matter of our daily lives. This is the Dharma.

The Dharma came from the Buddha’s speech. He teaches us and we understand. Thus, “The Buddha’s many manifestations gathered”. We all understand. You understand, and I understand as well. He also understands. Everyone understands. This came from the Buddha. Everyone realizes and comprehends these principles. This is the common Dharma we all share. Sentient beings are suffering, so we must go to help them. For those with unresolved knots in their hearts, we must help them unite these knots and eliminate their afflictions. For those in hardship, we must quickly help them. This is what it means to serve others.

So, serving others is very easy to do. Everything the Buddha taught is the Bodhisattva Way, which is inseparable from actualizing the Six Paramitas in all actions. This is the practice of giving, serving others. Whether we give with our money, words, energy, or our loving care and so on, these are all things that everyone can do. We do not need money to be able to give to others. No!

For example, so many countries in the world are experiencing suffering and hardship. There are many poor people. Right now, so many people from different countries are helping people in poverty and hardship, going into disaster areas to assist and rescue disaster survivors. There are so many! Right now (in 2016) Taiwan’s Council of Agriculture has, through Tzu Chi, distributed rice to several countries. Just look at Cambodia alone. In Cambodia (in 1994), it was very dangerous after the war. To conduct relief work safely, the country had to use tanks to go ahead [of the relief team] because the area was full of land mines. They call them “butterfly mines”. They were very small, covered the entire ground, and would explode on touch. So the tank needed to lead the way with the relief vehicles behind following in the tracks of the tank. This was how they had to conduct relief work!

So, from the road and ground, they had to keep removing the mines. From where they were buried underground, they kept collecting them. Now, in that place, in that country, there are still a lot of poor people. Now we have the karmic affinity to return there again. There are already five Tzu Chi seeds there now who have been certified [as commissioners]. In that place, we have sent over 600 tons of rice [for relief]. In August, they began communicating with the government to gain a better understanding. So, the 600 tons of rice had to be distributed to over 15,000 households. Therefore, they held several distributions. The fourth distribution was a big event. To do such a big distribution, they had Tzu Chi volunteers from Singapore and Malaysia, 50-60 people in all, come to assist them. We were very grateful to be able to hold such a big distribution. We discovered that in that place, although we only had five certified commissioners, they had already made arrangements with the local government; with the provincial and country governors, they mayors and village head; they had made extensive arrangements and prepared everything very well. Also, in addition to holding distributions in the countryside, they went to mosques as well, which are Muslim places of worship, and distributed [aid] to Muslims and held large-scale distributions like this. We do not discriminate between religions. To follow day, we also went to a temple. The Dharma masters, the Abbots of the temple, were also very grateful, because at this time, it happened to be the Ancestor’s Festival [Pchum Ben]. The Ancestor’s Festival is similar to our Tomb-Sweeping Day, which is when we seek blessings for our ancestors. But according to the customs there, [their festival] lasts for half a month. During this half a month, every day, all the locals will send food and rice to the temple as an offering and dedicate it to their ancestors.

All day long, they recite sutras in the temple. The sound if the recitations is very loud. The entire village comes to make offerings, bringing offerings of food and rice.

But when Tzu Chi volunteers went to the temple this time, it was to hold a large-scale distribution. The monastics there, the monastics and the abbot, were all very grateful, so they paused their recitations to allow the voices of Tzu Chi [volunteers] during the distribution ring out loud and clear, the way we asked everyone to begin, or energized [the locals] and spoke to them. They carried their rice vouchers, and had to be called on according to household. In addition to calling out names to pick up rice, we also spoke to them about environmental awareness and how to recycle, teaching them recycling methods. To everyone, we promoted “the spirit of the bamboo banks. The village head accompanied Tzu Chi volunteers. Even before the distribution began and before rice vouchers were distributed, he began telling [villagers] the bamboo bank story. He told them to collect OET bottles and clearly explained the ideas behind recycling. The rice voucher had a special stamp on the back, “Small change can accomplish great goodness. The ideas behind environmental protection were printed there [on that voucher]. They were in constant collaboration with the village head. So, when [the locals] came to get the rice, they brought PET bottles with them. During this temple distribution, the village head asked people to collect the PET bottles and sell them, and this brought in over 200,000 [riels]! 200,000 [Cambodian riels] is, in fact, over NTD 1500. So, this money came from these villagers doing recycling work and selling the PET bottles they collected. It was these people, as well as another distribution area, two sites, that collected and sold for 2000 riels. This is equivalent to NTD 15. This was the method they used to lead people to do recycling work. This was serving others with the concept of love, without discriminating between religions. The distribution at the Islamic mosques was for the Muslims. The distribution at the Buddhist temples was for the general populace. We did not discriminate between religions.

In this way, we distributed nearly 200 tons, and another 400 tons [of rice] after this. in the same way, through many distributions we kept drawing near people, comforting them with love and using the spirit and ideals of Buddhism lead them to do good and guide them to experience the truth of the principles of loving all beings and all people. This is the power of love.

So, these are the Buddha’s multiple manifestations. Look at how they used this method in Cambodia; Tzu Chi volunteers from Malaysia and Singapore also took joy in the merits and virtues of others. They also knew that place lacked manpower. They made vows and were willings to go help them.

When it was time to do the distribution, they went help them. They mobilized the local people and slowly led the volunteers into action. The village head accompanied Tzu Chi volunteers, and has already become a certified volunteer. People from far away came to assist the locals in transforming sentient beings. isn’t that what happened? Whether Many Treasures Buddha from afar or Sakyamuni Buddha of this land, we must take the Buddha’s heart as our own. When we take Sakyamuni’s teaching to heart, we are all Sakyamuni Buddha. To sum it up, the power of love lies within serving others with awakened love.

So, we must be very mindful. True emptiness is in wondrous existence; wondrous existence is in true emptiness. The power of love is our daily lives.

Let us look at the previous passage “At that time, the World-Honored One, wished to restate His meaning, spoke this verse, ‘The Noble Lord, the World-Honored One, despite having entered Parinirvana long ago, within His stupa of treasures still comes for the sake of the Dharma. Why then are people not diligent with respect to the Dharma?

The Noble Lord and World One is Many Treasures Buddha. He had entered Parinirvana a long time ago, but because Sakyamuni Buddha was teaching the Lotus Sutra, He came from far away to listen to this sutra. Since this was the case, why are none of us willing [to hear the Dharma]? We are all learning the Buddha’s teachings now. We must work hard to be mindful. We must mindfully seek to comprehend them. We must be diligent for the sake of the Dharma. Only by hearing and understanding the Dharma will we know to be diligent in our cultivation of the precepts, Samadhi and wisdom; only then will we know the importance of working hard to reign in our behavior. We must steady our minds. We must make use of our wisdom to “actualize the Six Paramitas in all actions” throughout our everyday living. We engage in the causal practice of Bodhisattvas and advance toward the fruit of Buddhahood.

So, the next sutra passage says, “This Buddha who entered Parinirvana countless kalpas ago goes everywhere to hear the Dharma because it is rare to encounter. That Buddha’s original vow was, ‘After I enter Parinirvana, wherever I go, I always go to listen to the Dharma’”.

“That Buddha” shows that this is Sakyamuni Buddha talking about Buddha (Many Treasures). “This Buddha” [also] refers to Many Treasures. This Buddha had already entered Parinirvana a long time ago. Countless kalpas is a very long time. But He still [held to] His vow, “Wherever the Lotus Sutra is taught, I will go to that place to listen to the sutra and bear witness”. This was the vow of that Buddha.

This is in praise of Many Treasures Buddha’s original vow. The stupa appeared for him to bear witness and listen to the sutra. With this, the Buddha encouraged the fourfold assembly to seek the Dharma and widely spread the True Dharma of the Great Vehicle, just like that Buddha’s original vow.

This is a repeated verse. It is an expression in verse form of Many Treasures Buddha’s original vow to manifest His stupa, listen to the Dharma and bear witness. He encouraged the fourfold assembly, the male and female lay practitioners and the male and female monastics. The fourfold assembly must know the importance of diligently seeking the Dharma. But besides seeking the Dharma, we must also widely spread the Great Vehicle Dharma. We must listen to the True Dharma of the Great Vehicle. We must seek the Dharma. We must spread the Dharma. This was the Buddha’s original vow. The past Buddha was like this. The present Buddha was like this. Listening to the Dharma was like this in the past. Now we must also listen to the Dharma like this. So, we must “seek the Dharma and widely spread the True Dharma of the Great Vehicle”. This is “just like that Buddha’s original vow”.

As Buddhist practitioners, we must learn the Buddha’s original vow. So, “This Buddha who entered Parinirvana” “countless kalpas ago,” this Buddha, Many Treasures Buddha, had entered Parinirvana a very long time ago. This shows that this Buddha had entered cessation and deliverance so long ago that there is no way to calculate this amount of time. Thus it says “countless kalpas”; this is an asankya kalpa, which is impossible to calculate. An asankya kalpa is impossible to calculate. So, “Our enlightened nature of True Suchness is forever non-increasing and non-decreasing”. This represents our enlightened nature of True Suchness. Many Treasures Buddha was inside the stupa of treasures. We all have our nature of True Suchness, the stupa of treasures within our minds. We all have a Many Treasures Buddha inside the stupa of treasures in our minds, which represents our awakened nature as sentient beings. Sentient beings are replete with the nature of True Suchness. It is everlasting. It is neither increasing nor decreasing. It is always present. I am always telling everyone about this. The sutra also continually emphasizes this point. So, “[He] goes everywhere to hear the Dharma because it is rare to encounter”.

[He] goes everywhere to hear the Dharma because it is rare to encounter: He will appear anywhere to hear the teachings of the wondrous Dharma because the Dharma is so wondrous and rare to encounter. The Dharma is like the udumbara flower, thus it says “rare to encounter”.

Because this Buddha, Many Treasures Buddha, will go everywhere to listen to the Dharma, in any place where the Lotus Sutra is taught, His stupa of treasures will appear. This is encouraging all of us; everyone in the fourfold assembly must diligently seek the Dharma. We must also use our own nature of True Suchness to diligently seek the Dharma. So, “He will appear everywhere”. He will appear everywhere like this to “hear the teachings of the wondrous Dharma”. All that He seeks is the wondrous Dharma. ”[This is] because the Dharma is so wondrous and rare to encounter”. This Dharma truly is so high-reaching, like the stupa of treasures rising up into space, [this Dharma] transcends the Five Vehicles. It is the unsurpassed and supreme wondrous Dharma. Thus, it is rare to encounter. “The Dharma is like the udumbara flower”. The udumbara is a flower that rarely blooms. In ancient times, people used the udumbara flower as an analogy for something rare to encounter because in the past it was said that [this flower] only bloomed once every 1000 years. This is rare to encounter. Once it blooms, it withers away very quickly. So, it was referred to as the udumbara flower. We have often mentioned this in the past. “So, it says ‘rare to encounter’”. It can only bloom once every 1000 years. Once it blooms, it quickly disappears. So, it is very rare to encounter.

“That Buddha’s original vow was,” ‘After I enter Parinirvana….”’ This was that Buddha’s original vow. That Buddha is our nature of True Suchness, which lies within our innermost hearts. From ancient times to today, everyone has had this nature of True Suchness. So, when it comes to His vow, we must have made the same vow dust-inked kalpas ago. Thus, when He says, “After I enter Parinirvana,” He is talking about coming and going, arising and ceasing. Though He came and went from this life, His original vow was everlasting. Original vows are everlasting. Our nature of True Suchness does not arise or cease. While life’s matters and appearances are all part [of the cycle of] birth, aging, illness and death, our nature of True Suchness is everlasting. “That Buddha’s original vow was,’After I enter Parinirvana….”’ This explains how “His power of vows is such that He will go anywhere to hear this sutra”. Since [our nature] is everlasting throughout lifetime after lifetime, the “anywhere” here means throughout lifetime after lifetime, we will be able to hear [the sutra]. Since we are able to hear the Lotus Sutra, we must go to listen to it and understand it. “That Many Treasures Buddha made this original vow ‘After this body of mine enters Parinirvana….”’ This is that Buddha who made this original vow.

We are all the same. If we listen to the sutra, we must take the Dharma to heart. Once we take the Dharma to heart, we will spend our entire lifetime journeying on this vow in the same way. We will be very mindful and respectful of the Lotus Sutra. We have already taken the Dharma to heart. We are also putting the teachings into action by walking the path. The path is a road to walk on, and this road in the world is a path that we are paving in love. This awakened love will still return to this world in the next life. So, He says He will “go anywhere to hear the sutra”. It does no matter whether we are coming or going; when we come, we will pave this path. When we leave, the path is the same; we must return to pave it again in the next life. So, our vow is also to return and pave this path. Thus, “for no other reason,” means He comes and goes purely for the Lotus Sutra.

Wherever I go, I always go to listen to the Dharma: Wherever He goes, He goes there for no other reason than to always listen to and cultivate the Dharma and engage in the causal practice.

Coming to this world, if we can understand the principles and give to others in accordance with the principles, this gives our lives value. We cannot know how long our lifespan will be, but the breadth and depth [of our lives] is something we can create for ourselves. We can spread these principles widely. We can accept these principles and deepen our experience of them as we apply them among people. This is how we can come and to in this world; we can come and go as we wish according to our vow. So, “Wherever He goes, He goes there for no other reason.” In the past, [Many Treasures] came, now He goes. He came and went all for the sake of listening to the sutra, spreading the Dharma widely and transforming sentient beings. He comes and goes entirely upon this path, without ever going off track. So, He will “always listen to and cultivate the Dharma and engage in causal practice.” He will always listen to this sutra, spread this Dharma, pave this road and walk this path, which is the Bodhisattva-path. So, we must “always listen to and cultivate the Dharma and engage in causal practice” and actualize the Six Paramitas in all actions. This is something we must be mindful of.

After this, the sutra goes on to say, “Also, my multiple manifestations, those countless Buddhas as numberless as the Ganges’ sands, come wishing to listen to the Dharma and to see this Many Treasures Buddha who has entered Parinirvana.”

“Also, my multiple manifestations” means the Dharma taught by Sakyamuni Buddha. We have all heard by now that there were so many of these people. “Those countless Buddhas as numberless as the Ganges’ sands” are those who, lifetime after lifetime, were transformed, the Dharma that was taught. In the same way, all gathered together now. This means that “all the Buddha’s manifestations from the ten directions as many as Ganges’ sands” had already come together to listen to the Dharma. They also gathered together to see this Many Treasures Buddha who had entered Parinirvana. The past and present Buddhas met each other.

That is right! This is what our nature of True Suchness is like. We need to recollect [what we have heard]. Once we listen to the sutra, are we putting it into practice? Do we remember this Dharma, or has it leaked away? The Dharma we have heard still continues to constantly surround us with its principles on all sides. We must [accept] these principles and broadly spread them everywhere. As we gather the principles together, they unite with our nature of True Suchness. This is the uniting of the past and present Buddhas. In the distant past, countless kalpas ago, we made a vow. As for our actions and the vow we made, the [Dharma] we hear and the actions we take now, are they in unison? In fact, the Dharma is nothing more than this. Every day, we must earnestly contemplate whether we really are spreading the Buddha-Dharma everywhere right now. How many people are dedicated to this Dharma, practicing the causes, the Bodhisattva causes, and actualizing the Six Paramitas in all actions? How many are there? If we do this this, we will take joy in others’ merits and virtues; we will hear them and rejoice. We must be even more earnest and give this Dharma to even more people, spreading it even wider. This way, we will constantly pass on and spread [the Dharma] as well as constantly absorb and recollect it; this is the cycle of the Dharma. When we listen to the teachings, we must recycle them. We must find out which teachings worked well and quickly take this wondrous Dharma and put it to use again. This cycle, this cycle of the Dharma, all depends on us. We must always be mindful!

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