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 20180323《靜思妙蓮華》弘經實難 當發大願 (第1311集) (法華經•見寶塔品第十一)

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20180323《靜思妙蓮華》弘經實難 當發大願 (第1311集) (法華經•見寶塔品第十一) Empty
發表主題: 20180323《靜思妙蓮華》弘經實難 當發大願 (第1311集) (法華經•見寶塔品第十一)   20180323《靜思妙蓮華》弘經實難 當發大願 (第1311集) (法華經•見寶塔品第十一) Empty周四 3月 22, 2018 10:20 pm

20180323《靜思妙蓮華》弘經實難 當發大願 (第1311集) (法華經•見寶塔品第十一)

⊙持經受法弘宣,佛口妙音法播,淨妙清澈圓經,身子智慧僧冠,具辯才勝群賢,尚發願於他國,濁惡之世眾生,剛強難伏可知。
⊙我法二執:我執即執著人我;謂眾生於五陰等法中,強立主宰,計我為人,妄生執著,是名人我執。法執:又名法我執,即眾生不了五陰等法,計為我身,妄生執著,是名法執。
⊙若說此經,能破二執,能斷無明,能滅慢心,不信之人見之憎嫉罵詈等。若無大願,便生退屈,是則為難。
⊙「諸餘經典,數如恆沙,雖說此等,未足為難。若接須彌,擲置他方,無數佛土,亦未為難。」《法華經見寶塔品第十一》
⊙「若以足指,動大千界,遠擲他國,亦未為難。若立有頂,為眾演說,無量餘經,亦未為難。」《法華經見寶塔品第十一》
⊙若以足指,動大千界,遠擲他國,亦未為難:擲大千如小芥,以至擲向他方國土。此乃化現神通邊事,不及弘經。
⊙若立有頂,為眾演說,無量餘經,亦未為難:無色界天,名為三界有為之頂。
⊙有頂:色界之第四重,本名色究竟天,因處於有形世界之最高頂,故稱有頂。為大千界之最高處,即色究竟天。
⊙若人立心於有頂天,為諸大眾,演說無量三乘方便不了義經,亦未為難。
⊙威力處色頂天,清澈響亮悅耳妙音長流餘經之響,負身子之智者,足以辯壓群賢。
⊙「若佛滅後,於惡世中,能說此經,是則為難。」《法華經見寶塔品第十一》
⊙以上頌說經之難,非但具神通力、及能演說無量餘經者可及。
⊙須彌為最高之山,然仍為大千界之一部分。言大千界,則其體更巨矣。

【證嚴上人開示】
持經受法弘宣,佛口妙音法播,淨妙清澈圓經,身子智慧僧冠,具辯才勝群賢,尚發願於他國,濁惡之世眾生,剛強難伏可知。

持經受法弘宣
佛口妙音法播
淨妙清澈圓經
身子智慧僧冠
具辯才勝群賢
尚發願於他國
濁惡之世眾生
剛強難伏可知

用心哦!在世間,尤其是現在這一刻,世間就是濁惡的時代,眾生剛強,實在難調伏。佛陀在〈見寶塔品〉一再強調,佛滅度後,大家要發心,要好好地將經,這部圓教實乘的大法,一定要不斷流傳下去,因為未來五濁惡世,治世良方就是要靠這部經,是救世良藥。但是談何容易?發心難,而且要將這部經真正地持,就是傳續下去,更困難;不論是內在發心難,外在環境也難,所以圓教要流傳,在這個濁惡世中,實在多種困難。所以這個地方向大家提醒,也是要鼓勵大家,因為前面佛陀就是先徵詢大家,也鼓勵大家,也要警惕大家,發心持經有重重的困難,還是一樣要再讓大家知道,我們雖然重重的困難,我們還是一樣要勇猛精進。不論是前面的經文說,移須彌山到他方,或者是立足在有頂,或者是一足動三千界,這雖然不可思議,也是不難,願意持經發心的人,比動大千界、立有頂、移動須彌山更加困難。因為要發這念心是不簡單,很困難,何況在惡世這個環境中,所以這樣警惕我們,也是這樣鼓勵我們。

這個地方說「持經受法弘宣」,那就是「佛口妙音法播」。我們要將這圓教傳承後代,這樣不斷傳下去,經典來源是從佛口妙音說法,這樣經過了大家集經,開始了西方取經,在東方來翻譯,很多種的翻譯。佛滅度之後,才開始迦葉尊者集眾,請阿難再次從他的記憶中,佛陀所說的教法重說一次。也就是這樣開始,經典不斷結集,不斷就是這樣連連接接,就將經集起來,全部是佛從口,妙音所說,然後流入阿難心,再從阿難的回憶中,再「如是我聞」。這是多麼不簡單的事情,也不是這樣一次就好了,還是要一段很長的時間。所以經典是這樣片片累積,很寶貴。

一直到了中國,知道西方的聖人教法,是人間最需要的法,所以從漢明帝開始,開始派遣,真的是國家動用了人力,這樣大量要去取經。又是有在唐朝的玄奘(法師),為了要求法,是孤僧,僅僅一位出家人,這樣克服了很多,重重疊疊的險難,他的毅力,這樣去完成了求法取經。不只是玄奘法師,還有(攝)摩騰、竺法蘭兩位,是從西方傳來東方,還有中國姚秦的時代,他就是用很浩大的國力,去聘請鳩摩羅什法師,這樣經典陸陸續續,當然其中的困難重重,好不容易俱全到中國來,所以動員了很多人。

這都是古代,為法傳法也好,去取經也好,是國家所需要,動用了很多的人力去爭取也好,總是佛法是很寶貴啊!無非就是要將經典很普遍地,將這大乘法,在能適合群機的地方,去廣宣流布。可見經典在歷世以來,要能這樣很完全保持著,能適用在人類,根機願意接受,而且願意發心身體力行,就是東傳來的教法,現在很多南傳也很多,看得到佛法很昌盛的形象。

但是還是精神理念,能夠很自由去發揮佛法的精神,用佛法的精神,用在人間,將佛法,佛陀「慈悲喜捨」這個精神,能夠普遍在人群中,去宣揚、布達,而且身體力行,就是要從東方。尤其是在我們五十年前,從那很不起眼的小點滴開始,才能夠將佛法,現在身上這樣擴大,到很多很多的國家,去發揮菩薩的精神,用在人間所需要的地方。這也是很不簡單,這樣不斷不斷,已經將佛法適應這樣的根機,人人願意受用,人人去體會,幫助人那種心靈的喜悅,付出無所求,心靈無執著、無障礙,那分歡喜心,這種的法喜──法用出去之後的歡喜。這都叫做菩薩,菩薩心,出家、在家都可以,貧、富都可以,只要一念心,不困難。這就是叫做持經,將佛法多多少少接受到,就用出去。有人接受到,得救了;我們知道了,法喜了。這種互相對待,法用在人間,有所受用,這都是叫做持經。法就是要用在當下,所以「持經受法弘宣」,能發揚出去。

現在知道這是佛教,佛教精神理念就是這樣付出,不分別人類的種族、國界、宗教,都不分別,這是它的根本精神,這叫做無所著、無障礙,沒有人的執著,人我的執著,沒有法的執著,這「三輪體空」。佛陀的教法原來是這麼的自由,這麼的解脫。所以我們昨天說過「五分法身」,最重要的,我們將自己的戒律守好,我們要有下決心,不怕辛苦,願意付出,戒、定,發揮你的智慧,用什麼方法能解開人類的困難、眾生的痛苦,這智慧使人人能解脫,解脫之後增長他的知見,知見,再解脫,這叫做五分法身。這就是佛陀教育我們持經的方法,我們若能這五項具足,戒、定、慧、解脫、解脫知見,這樣就是五項,若能好好把握著,持經不困難。

佛口,這個經典完全是從佛陀的口中所流露出來,不論是去取經,還是阿難、迦葉,這樣迦葉的結集,阿難的回憶,「如是我聞」,那個經典,梵文,這樣從中國去取回來翻譯。尤其是唐朝很興勝佛法,很多的賢達人士這樣來翻譯。當然這要國力來召集,動用很多賢達的僧人,出家人與有社會的賢人,這樣共同來翻譯,來滋潤、來潤筆,才有這麼宏觀的經典。

所以「淨妙清澈圓經,身子智慧僧冠」。這麼淨妙清澈,很圓融的經典,經過了佛口所流傳,重重、重重,這樣這個圓融的經典完成了。身子就是舍利弗,舍利弗的智慧,他的智慧是僧團中為冠,他的智慧,冠蓋過了所有的出家(人),那個時候,佛僧團中以舍利弗智慧第一,「具辯才勝群賢」。就如富樓那,不論是舍利弗,或者是富樓那,富樓那體佛意,體佛的心懷,願意發願,最辛苦、最辛苦,險難的地方,他都願意去傳法,這是富樓那。但是舍利弗雖然智慧第一,這部經也是由舍利弗的三請,而佛陀來開始講解《法華經》。不過,《法華經》的後面,他方菩薩浮現出來,要來安慰釋迦佛,因為釋迦佛最擔心的,就是法難傳下去,持經的人,沒人敢持經,沒人敢發願,他方的菩薩要來告訴佛陀:「請釋迦佛安心,我們大家會將這《法華經》,好好受持。」但是佛陀不許,眼睛就是一直看,在座娑婆世界的弟子,怎麼沒人願意站起來說:「我願意。」尤其是只是發心,還無法真正願意,來受持《法華經》。

富樓那彌多羅尼子,他替佛去布教,已說過了,佛陀很多教法,千經萬論,很多的經典,要去講解這些經典,方便的教法,三乘接引的教法這不困難,就是這部經,這樣很純粹將這部經完全接受,而且身體力行,這實在是很不簡單。但是娑婆世界的弟子,沒人敢說:「我願意」,佛陀這樣在注視著這些弟子,他方的菩薩說:「我願意。」但是他們在他方,佛陀的意,就是要在娑婆世界流傳。舍利弗又了解了,體會到佛陀的心意,知道佛陀,希望娑婆世界的弟子來接受。但是,舍利弗,他不敢說:「我願意。」因為眾生剛強,難調難伏。

我們發願,我們要去他方世界,所以這個地方說,舍利弗的智慧,舍利弗的辯才也很好,但是佛陀將要傳法了,舍利弗就不敢接受,他就是說願意在他方國土,去弘揚這部經,他不願意在娑婆世界。我們就知道,娑婆世界,這種濁惡之世的眾生,那個剛強難伏,我們就應該要知道。所以說到這裡時,真的是無奈,很無奈。不過也很安慰,我們所看到的確實是很多,他一聞千解,願意身體力行去做,所以說,雖然動大千不困難,持經很困難,但是只要有心,不可思議,也是很容易。人間菩薩不是一個人做得起來,而是人人都可以當菩薩,就要合群力,為人間苦難眾生去付出。所以這經、法要廣布流傳,只是眾生要首先,五分法身要先體會了解,要好好從內心,戒、定、慧、解脫、解脫知見,才能成就。這五分法身在,自然我法二執就能破除。

我法二執:
我執即執著人我
謂眾生於
五陰等法中
強立主宰
計我為人
妄生執著
是名人我執
法執:
又名法我執
即眾生
不了五陰等法
計為我身
妄生執著
是名法執

昨天也有談到我法二執,我們眾生就是這樣,我執,就是執著人我。執著是我與別人,分別心起,那個私心,無明、煩惱就開始起動了,執著人我。眾生在這個五蘊法中,「強立主宰」,覺得還是我,「我做的才對,我說的才是。」這種執著,不想大眾,只想自己,這都是在五陰煩惱中在產生,色、受、想、行、識,都是在這五蘊中在起執著,一直都想要做主宰,都是不希望成就大家,只想自己而已,這就是「計我為人」,在人群中只有我,所以「妄生執著」,這就是煩惱,這叫做「人我執」。

法執,就是法我執。那就是「眾生不了五陰等法」。因為對五陰,就是五蘊,我們若沒有五蘊皆空,我們還是滿滿的煩惱,煩惱執著,所以我們要「五蘊皆空,遠離顛倒妄想」。因為我們五蘊還執著住,所以我們常常在顛倒妄想,以為在人群中我是第一,這就是不了解五蘊法的人,所以「計為我身」,「妄生執著」,這樣叫做「法執」。我們要很用心去體會。

若說此經
能破二執
能斷無明
能滅慢心
不信之人見之
憎嫉罵詈等
若無大願便生退屈
是則為難

所以我們要好好地,要講這部經的人,必定要破除這二執,所以「能斷無明」,這二執若破除,才能斷除無明,「能滅慢心」。因為人都有一個慢,八憍七慢,我們的煩惱有很多憍與慢的心態。所以這個慢。又「不信之人見之」,看了就憎嫉,因為人就不能相信這部經,不信的人,他常常都會起嫉妒的心,來毀謗、來辱罵。持經必定要有大願,要忍,必定要忍,要不然被人這樣批評,嫉妒、辱罵等等,若無大願,必定生起了退屈,這就是困難。持經很困難,因為我們在做,又被人批評,這就是困難。

慈濟人有時做到自己心很虛,「我很歡喜做,我很甘願做,不過我出門,我不敢穿這套衣服,我若穿這套衣服,別人是不是會批評我是慈濟人?」自己的心都已經虛了、退屈了,沒有那分勇氣,但是他很甘願歡喜去做,卻是沒有那個大願,不敢去挺身,抬頭挺身,能為大家解說,佛法本來是這樣,為人間在付出,付出無所求,問心無愧。我們若能了解,讓大家也了解,借這個機會讓人更了解,若能這樣,這就是大願力;不敢,那這就是會退失。所以,這就是我們要很用心去體會。持經有很多困難,我們要有五分法身,要破除二執,才有辦法堅立願行,這就是必要的條件,要大家了解、用心。

來,看前面的(經)文:「諸餘經典,數如恆沙,雖說此等,未足為難。」

諸餘經典
數如恆沙
雖說此等
未足為難
若接須彌
擲置他方
無數佛土
亦未為難
《法華經見寶塔品第十一》

講其他的經典不困難,但是要講這部經就很困難,講其他的經典,說很多,如恆沙,「未足為難。若接須彌,擲置他方,無數佛土,亦未為難。」就像這樣,這麼多的形象,不可思議的。若說要將須彌山,搬到其他的地方,或者是一足動千界,這都不困難,但是要持這部經就困難。

所以,接下來這段文就說,「若以足指,動大千界,遠擲他國,亦未為難。若立有頂,為眾演說,無量餘經,亦未為難。」

若以足指
動大千界
遠擲他國
亦未為難
若立有頂
為眾演說
無量餘經
亦未為難
《法華經見寶塔品第十一》

昨天的大綱開始,有大概說過了。不論是動須彌山,或者是用足指,腳指頭來動一個大千世界,這也不困難。將這個大千世界,將它移到其他的地方,這也不困難。或者是登上有頂天,就是色究竟天,在那個地方,「為眾說法,無量餘經,亦未為難」,這也不困難。意思就是說,除了這個圓教,一乘實法以外的經典,你要如何去說都不困難,只是弘通這部經特別困難。所以,擲,將這東西擲到他國,就像在擲一粒芥子,芥菜子一樣,那麼的容易。

若以足指
動大千界
遠擲他國
亦未為難:
擲大千如小芥
以至擲向他方國土
此乃化現神通邊事
不及弘經

大千世界,這顆地球還不算大千世界,大千世界,是三千大千世界,所以,要動這三千世界,就像一顆種子一樣。光是一顆地球,我們就沒有辦法了,何況他能將三千世界,當成像一顆芥菜子,丟到其他的地方,這樣的譬喻,不困難。

「此乃化現神通邊事」,神通的事,這沒有什麼很大的困難。這只是在顯神通,這還不及弘通這個圓教的經典。這個圓融,真真正正能入人心,啟動人人將法實行在人間,真正行菩薩道,而不執著一切,這才是困難。

若立有頂
為眾演說
無量餘經
亦未為難:
無色界天
名為三界有為之頂

所以,「若立有頂,為眾演說,無量餘經,亦未為難」。無色界的天,就是「三界有為之頂」,就是最頂端、最高的天。去天上,去講說經典不困難。釋迦牟尼佛也去忉利天,為母說《地藏經》,孝經是在忉利天說。但是《法華經》,是在娑婆世界說,他方世界菩薩,想要來傳承這部經,佛陀還期待這部經,還是要留在這個娑婆世界。這是意義多麼深啊!

有頂:
色界之第四重
本名色究竟天
因處於有形世界
之最高頂
故稱有頂
為大千界之最高處
即色究竟天

所以說,有頂是色界的第四重天,本名叫做色究竟天。「因處於有形世界,最高頂,故稱有頂」。這再上去就無形了,所以為大千世界最高處的地方。那就是有頂天。

若人立心於有頂天
為諸大眾
演說無量三乘方便
不了義經
亦未為難

再來就是說,「若人立心於有頂天」,就是最高頂,心這樣很高,立在那最高頂,「為大眾,演說無量三乘方便,不了義經,亦未為難」。不了義,不了義的意思就是不究竟,還是一般的經典。雖然你說要大乘經,空法,空掉一切,《般若經》也是叫做大乘經,但是,還不究竟,「空」要空得「妙有」,所以還是不究竟,所以叫做不了義。「亦未為難」,說這些經,還是不了義,不困難。

「威力處色頂天」。就如目犍連,他的神通威力,能這樣登上有頂天,用清澈響亮悅耳的妙音聲,去流傳餘經。餘經就是圓教經典以外,就算是餘經,就是其他的經典。

威力處色頂天
清澈響亮悅耳妙音
長流餘經之響
負身子之智者
足以辯壓群賢

負身子的智慧,就是哪怕我們有舍利弗的智慧,或者是目犍連的神通,可以去用他的神通,用他的智慧這樣的辯才,來勝過一切群賢,這樣都無法真真正正,完全將這部圓法這樣布達出去。雖然智慧第一,雖然神通第一,舍利弗、目犍連,他們都不敢將這個法,在娑婆世界弘揚。所以,要在有頂說法,他們敢,他們願意,將法拿到別的地方說,不敢在娑婆世界。這就是娑婆世界,惡世的時代,真的要講這部經有困難。

所以,接下來這段文這麼說,經文:「若佛滅後,於惡世中,能說此經,是則為難。」

若佛滅後
於惡世中
能說此經
是則為難
《法華經見寶塔品第十一》

要說這部經真的是困難,在這個惡世中,能講這部經真的是困難,佛陀這就是警惕大家,讓大家知道這是困難。就像彌多羅尼子向佛陀說:「我願意來宣布佛陀的教法,在最剛強困難處。」佛陀就問他:「若是在那個地方這麼困難,那麼危險,你也願意去嗎?」「願意啊!」「有人若是罵你呢?」「我堪忍,我感恩,因為他只是罵,沒有打我。」佛陀就問他:「假使他拿棍子打你,用拳打你,這樣對你威脅很重,你難道願意嗎?」「願意啊!我還要感恩他,因為他沒有用刀殺我。」「他若假使真的用刀殺你呢?傷殺你的生命,你要怎麼辦?」富樓那的回答:「我感恩,了我這一世的業力,我願意。」這就是富樓那,他能體會佛意。

但是在講這部經時,真的他方世界菩薩說:「我們來接受。」佛陀看到弟子群中,怎麼沒有人說:「我們來接受,我們來負責。」確實,娑婆世界,眾生剛強,那是在佛的時代,佛的時代之後,我們的現在與我們的未來,愈來濁世愈來愈濁,真的是愈來愈困難。

這部經就是需要在濁世的時代,濁世的靈方妙藥,要如何救世?要如何救心?就得要人,人人願意去接受,這人間才有辦法,維持倫理的家庭,才能維持很祥和的社會,才能使世界天地之間很調和,和平相處。這就是需要要有這樣的大法,深入人心去,讓人心人人能接受,人人身體力行做得到,這就是佛陀最大的期待。但是,佛滅度後,要在這濁世,「能說此法華經者,是則為難」。真的困難啊!困難重重。

所以,以上這就是要講說,持經的困難,濁惡世中講說這部經,又能讓人人身體力行,很困難。但是,困難中難行能行,才是很可貴。

以上頌說經之難
非但具神通力、
及能演說
無量餘經者可及

看到了,這幾天四大志業,我們大家會合起來,在這個時代裡,能看到這麼合和互協,這大群,千多人,是代表性,大家演繹藥師佛的十二大願。人間所有的病都診斷出來,那些病症,對症下藥,看,在那個臺上,這樣將它濃縮起來,人間種種的疾病都有。看,菩薩扮演在人間的角色,各行各業都有,人類,任何人都能轉惡為善,人人都能轉凡為聖,人人都能成為佛的分身,看到分身佛集一堂,這是很可貴,這是在很難為中能為,這是很可貴的事情。所以,「非但具神通力,及能演說無量餘經者可及」。說他多麼神通,但是神通是現個人的事,現自己,真神通或假神通?

現在的人,動不動就是要展現,自己的才能很大,神通廣大,其實都是滿心煩惱,我法的執著還很重。你若不放棄我法的執著,讓你神通多廣大都沒有用。唯有五分法身,破除了二執,人我執與法執,若能破除,才有辦法,要不然,說神通廣大,辯才無礙,能說多少法,都無法像這樣身體力行,影響到人間,影響社會人群,讓他能夠共同一心,真真正正去付出,救濟、拔苦,這個力量,這才是真正的。佛陀要將這部經流通人間,是身體力行去做出來,不是說出來而已,做出來才是真正的持經,光是能說,不能行,能說做不到,這也沒有用。就是要聽進去,做得到,又說得出來,做得到,說得出來,說得出來,做得到,這樣真正的法,在我們自己的身上展現出來。

所以前面也說過,身、口、意,五分法身也是在身口意之中,這樣去聚集起來,真真正正,戒、定、慧、解脫、解脫知見,這五分法身,這就是我們要用心,日常生活在我們的身上。

須彌為最高之山
然仍為大千界之
一部分
言大千界
則其體更巨矣

所以,「須彌為最高之山」,但是還是在大千世界的一部分,講大千世界,是其體更大,是大千世界。真的是須彌山,才是大千世界的一部分,須彌山在我們地球上是最高的山,但是地球,才是三千大千世界的一部分。你們想,大千世界,一根手指頭就能讓它移動,這樣不困難。真真正正能夠人人的心,心中各有多寶佛塔浮現出來,多寶佛塔門能開,多寶佛的全身能顯現,這才是真正究竟。大家要相信自己,「人人有個靈山塔,好向靈山塔下修」,請大家時時多用心。


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Explanations by Master Cheng-Yan
Subject: Making Great Vows to Spread This Sutra (弘經實難 當發大願)
Date: March.23.2018

“We must uphold this sutra and accept and promote the Dharma. We must spread the teachings coming from the wondrous sound of the Buddha’s voice. This is a pure, wondrous, clear and perfect sutra. Son-of-Body was highest in wisdom among the Sangha. He possessed a talent for eloquence superior to all sages. Yet he vowed [to spread] the sutra in other lands. The sentient beings in this evil world of turbidities are stubborn and difficult to transform.”

Please be mindful! In this world, at this time in particular, it is the era of evil turbidities. Sentient beings are stubborn and difficult to transform.

In the Chapter on Seeing the Stupa of Treasures, the Buddha emphasized over and over that after He enters Parinirvana, everyone must form aspirations. This sutra, the perfect teachings of the Great Dharma, must always continue being passed down. This is because in the evil world of turbidities of the future, everyone must rely on this sutra as the wondrous medicine for this world. It is the wondrous medicine to save the world. But this is easier said than done. Forming aspirations is difficult, and truly upholding this sutra and passing it down is even more difficult. Forming aspirations in our minds is difficult, and the external environment also presents many difficulties. Thus, passing down the perfect teachings in this evil world of turbidities truly comes with all kinds of difficulties. So here, He wished to remind everyone and encourage everyone. In the previous [sutra passage], the Buddha first asked everyone, then encouraged everyone and warned everyone that forming aspirations to uphold the sutra poses many difficulties. Yet He still wanted to let everyone know that although we will encounter many difficulties, we still have to courageously advance. As it says in the previous sutra passage, whether moving Mt. Sumeru to another land, standing upon the summit of existence or moving the great trichiliocosm with one foot, although inconceivable, these are not considered difficult. Those who are willing to uphold the sutra and form aspirations will have greater difficulties than if they were to move the great chiliocosm, stand on the summit of existence or move Mt. Sumeru. This is because forming such an aspiration is not easy. It is very difficult, to say nothing of doing so in this turbid world. Thus, [the Buddha] warned and encouraged us like this.

In this place He said, “We must uphold this sutra and accept and promote the Dharma.” This means to “spread the teachings coming from the wondrous sound of the Buddha’s voice.” We must continuously hand down these perfect teachings to the next generation, constantly passing them on. The source of the sutra is the wondrous wound of the Buddha’s voice. After the sutras were compiled, [people from the east] went westward to obtain them and translated them in the east. There are a great number of different translations. After the Buddha entered Parinirvana, Venerable Kasyapa gathered the assembly together. He asked Ananda, [who remembered] all the Buddha’s teachings, to repeat the teachings from memory. From this beginning, the sutras were continuously compiled. [The Sangha] continuously compiled and gathered the sutras. These all came from the wondrous sound of the Buddha’s voice. [The teachings] entered Ananda’s heart, and Ananda [recited them] from memory [beginning with] “Thus have I heard.” This was a very difficult task, which could not be completed all at once. It took a very long time.

Thus, this was how the sutras were accumulated, one after the other. They are very precious. Finally, [the sutras] came to China. [The people there] knew that the teachings of the Great Sage of the West was the Dharma most needed by the world. Thus, beginning with Emperor Ming of Han, they sent people to [obtain sutras]. This was truly a national effort. Like this, they obtained a great number of sutras. There was also Xuan Zang in the Tang dynasty. In order to seek the Dharma, this solitary monastic, by himself, overcame countless dangers and difficulties. With his perseverance, he completed [his journey] to obtain sutras. There was not only Dharma Master Xuan Zang, but also Kasyapa Matanga and Dharmaratna who spread [the Dharma] from the west to the east. Also, during the era of the Later Qin, [the emperor] used his nation’s great strength to invite Master Kumarajiva into his employ. Thus, the sutra [came to China] one after another. Of course, there were countless difficulties, but finally, [the sutras] all came to China. So, many people were mobilized to do this; this all happened in ancient times. Whether transmitting the Dharma [eastward] or traveling [westward] to obtain the sutras, this was what the country needed, so they mobilized many people to obtain them.

The Buddha-Dharma has always been considered precious! This was done to help the sutras be spread widely, to widely promote the Great Vehicle Dharma in all places where people had suitable capacities. We can see that throughout history, to be able to completely safeguard, uphold and apply the teachings among people, for people, with their capabilities, to be willing to accept them and form aspirations to put them into practice [was very difficult]. These are the teachings of the eastern transmission [of Buddhism]. Now, there are also many [teachings being spread] from the southern transmission. We can see the Buddha-Dharma flourishing. However, when it comes to the spirit and ideals, for us to be able to freely express the spirit and principles of the Buddha-Dharma and apply them in the world, for us to apply the Buddha’s spirit of “loving-kindness, compassion, joy and equanimity” and widely spread it among people, promote it and put it into practice, we have to take [the teachings] from the east. In particular, 50 years ago, [Tzu Chi] began as something very unassuming. Now, we have taken the Buddha-Dharma with us as we go to so many places, to so many countries. We exercise the spirit of Bodhisattvas I places where it is needed in this world. This is truly not a simple matter. We must continuously adapt the Buddha-Dharma to capabilities so that everyone will be willing to accept and use it. We help everyone experience the inner joy that comes from helping others. When giving without expectations, with no attachments or obstructions in one’s mind, one [experiences] such joy; this is Dharma-joy. This is the joy coming from applying the Dharma. This is to be a Bodhisattva, to have the heart of a Bodhisattva. Whether we are monastic or lay practitioners, whether we are poor or rich, as long as we have this thought, nothing is difficult. This is upholding this sutra. We accept the Buddha-Dharma to a greater or lesser extent and apply it [in our daily living]. Some people accept [our help] and are saved. Knowing this, we experience Dharma-joy. This mutual interaction is when the Dharma is applied in the world and good use is made of it. This is upholding the sutra. We must apply the Dharma at every moment. Thus, “We must uphold this sutra and accept and promote the Dharma.” This is how we can spread [this sutra]. We now know these are the Buddha’s teachings. The spirit of Buddhism is helping others. We do not differentiate between ethnicities, nationalities or religions. This is Buddhism’s fundamental spirit, to be without attachments or obstructions. We must be without attachment to people, attachment to others and self and attachment to phenomena. This is “the Three Spheres of Emptiness”; the Buddha’s teachings have always been this free and liberating.

This is like “the Fivefold Dharmakaya” that we spoke about yesterday. The most important is to uphold our own precepts. We must be determined, be unafraid of hard work and be willing to give of ourselves. We must [uphold] precepts and Samadhi and exercise our wisdom in thinking of ways to resolve people’s difficulties and relieve their suffering. With this wisdom, everyone can be liberated.

After liberation, they can broaden their understanding and views, which enables them to be further liberated. This is the Fivefold Dharmakaya. This is how the Buddha taught us to uphold the Dharma. If we can be replete in these five, precepts, Samadhi and wisdom, liberation and liberation’s understanding and views, if we can earnestly uphold these five, it is not difficult to uphold the sutras. The sutras are completely passed down from the Buddha’s voice. Even the sutras that were obtained [in the west] were still compiled by Ananda and Kasyapa from Ananda’s memory, [so it says,] “Thus have I heard”. The sutras in Sanskrit were brought back to China to be translated. In the Tang dynasty, especially, the Buddha-Dharma flourished. Many sages came to translate [the sutras]. Of course it required a national effort to gather them together. The mobilized many prominent monastics, monks as well as sages in society, to translate [the sutras] together and nurture and support [the effort]. This is how we can have such a great collection of sutras.

So, “This is a pure, wondrous, clear and perfect sutra. Son-of-Body was highest in wisdom among the Sangha”. This pure, wondrous, clear and perfect sutra was passed down from the Buddha’s voice, from one [generation] to the next. This was how this perfect sutra was completed. Son-of-Body is Sariputra. Sariputra’s wisdom was foremost in the Sangha. His wisdom surpassed that of all other monastics. At that time, Sariputra was foremost in wisdom in the Sangha. “He possessed a talent for eloquence superior to all sages”. This was like Purna Maitrayaniputra. Sariputra and Purna Maitrayaniputra were the same; Purna Maitrayaniputra also comprehended the Buddha’s intent and was willing to make vows. He was willing to transmit the Dharma in the most difficult and dangerous places. This was Purna Maitrayaniputra. Sariputra was foremost in wisdom; he was the one who three times requested that [the Buddha] teach this sutra, so the Buddha began to teach the Lotus Sutra. However, in the latter part of the Lotus Sutra, Bodhisattvas from other lands appeared to comfort Sakyamuni Buddha. What Sakyamuni Buddha worried about most was the difficulty of passing down the Dharma. There was no one who dared to uphold the sutra and no one who dared to make vows. Bodhisattvas from other lands came to tell the Buddha, “Sakyamuni Buddha, please be at ease. We will earnestly accept and uphold the Lotus Sutra”. But the Buddha did not allow this. He continued to look to His disciples in the assembly in the Saha World. How come there was no one willing to stand up and say, “I will do it!”? They had formed aspirations, but they were not truly willing to accept and uphold the Lotus Sutra. Purna Maitrayaniputra promoted the teachings for the Buddha. [We] have already discussed this. The Buddha has given many teachings, countless sutras and commentaries. Expounding these sutras, teaching using skillful means and using the Three Vehicle teachings to entice people, is not difficult. But to very purely and simply accept this entire sutra and moreover put it into practice is truly not easy. Still, the disciples in the Saha world did not dare to say, “I am willing to do it”. Thus, the Buddha kept looking to these disciples. The Bodhisattvas from other lands said, “We are willing”. However, they lived in other lands. The Buddha’s intention was for [the Dharma] to spread in the Saha world. Sariputra understood this. He understood [the Buddha’s] intent. He knew that the Buddha hoped His disciples in the Saha world could accept [this task].

Still, Sariputra did not dare to say, “I am willing”. This was because sentient beings are stubborn and difficult to transform. “We make vows to go to other lands”. Thus, to here speak of Saiputra’s wisdom and talent is all very well. But when the Buddha was about to pass down these teachings, Sariputra did not dare to accept [this charge]. He said he willing to go to other lands to promote this sutra, but he did not want to do so in the Saha world. We know that in the Saha world, the sentient beings of this evil and turbid world are stubborn and difficult to transform. We should know this.

Thus, talking about this, I feel truly helpless. But I also feel very comforted. We have seen how there are many [people] who, hearing one [teaching], understand 1000 and are willing to put them into practice. Thus, although it is easier to move the great chiliocosms than to uphold this sutra, as long as we have this sincere aspiration, inconceivably, it will be very easy for us. Being a Living Bodhisattva cannot be done by one person alone, but [together], everyone can be a Bodhisattva. We need to bring together the strength of many and give to this world’s suffering sentient beings. Thus, the teachings of this sutra must be widely spread. It is just that sentient beings have to first understand the Fivefold Dharmakaya; from their hearts, they must earnestly [uphold] precepts, Samadhi, wisdom, liberation and liberation’s understanding and views. They can then attain [realization]. With the Fivefold Dharmakaya, naturally, we can break the attachment to self and the attachment to phenomena.

The attachment to self and the attachment to phenomena: The attachment to the self means clinging to [the distinction between] self and other. This refers to how sentient beings, [perceiving] the working of the Five Skandhas, forcefully establish [the concept of] control, viewing the self as an existing person, which causes them to deludedly give rise to attachments. This is known as attachment to the self. Attachment to phenomena: it is also known as the attachment to phenomena as the self. This refers to when sentient beings do not understand the phenomena of the Five Skandhas, so they view them as the self and deludedly give rise to attachment. This is called the attachment to phenomena.

Yesterday, we talked about “the two attachments” to self and to phenomena. We sentient beings have this attachment to self; we cling to the concept of self and others. We cling to a discrimination between self and others. When this discrimination arises in our hearts, our selfishness, ignorance and afflictions also arise ignorance and afflictions also arise. [We] cling to the concept of self and others. Sentient beings, perceiving the Five Aggregates, “forcefully establish [the concept of] control”. They feel “This is me. Only what I do is right, and only what I say counts”. This attachment is when we do not think about others but only about ourselves. This arises from the afflictions of the Five Skandhas, form, feeling, perception, action and consciousness. All Attachments arise within these Five Aggregates. Thus, we always want to be in control and do not wish to help others succeed. We only think about ourselves. This is “viewing the self as an existing person”. Among people, we only [think about] ourselves. So, “p[We] deludedly give rise to attachments”. This [is due to] afflictions. This is called “attachment to the self”. Attachment to phenomena is also known as the attachment to phenomena as the self. This refers to how “sentient beings do not understand the phenomena of the Five Skandhas”. The Five Skandhas are the Five Aggregates. If we do not see the Five Aggregates as empty, we will still be full of afflictions and attachments.

So, we must know “The Five Aggregates are empty. Thus [we] distance ourselves from distortions and delusions”. We are still attached to the Five Aggregates, so we often have distorted and deluded thoughts. We do not understand the Five Aggregates, so “[We] view them as the self and deludedly give rise to attachment.” This is called “the attachment to phenomena”. We must mindfully seek to comprehend this.

If we teach this sutra, we will be able to destroy the two attachments, put an end to ignorance and extinguish arrogance. Upon seeing us, those without faith will resent us, envy us and revile us and so on. if we do not have great vows, we will bqack down and yield. This is thus considered difficult.

Thus, those who wish to teach this sutra must destroy these two attachments. We can then “put an end to ignorance”. If we can destroy these two attachments, we can put an end to ignorance and “extinguish arrogance”. We all have such arrogance, the eight kinds of pride, seven kinds of arrogance. We have many afflictions and much arrogance and pride in our minds.

Thus, due to this “arrogance,” “up seeing us, those without faith” will resent and envy us. Because they cannot believe. Because they cannot believe in this sutra, those without faith will often give rise to jealousy and will slander and revile [us]. Those who uphold the sutra must have great vows. They must be able to endure. Otherwise, when people criticize them, envy them and revile them and so on, if they do not have great vows, they will give rise to thoughts of retreating. It is very difficult. Upholding the sutra is difficult, because as we are doing it, we are also criticized by people. It is truly difficult.

Sometimes, Tzu Chi volunteers lack confidence in their work. “I enjoy doing this and I work willingly, but when I go out, I do not dare to wear [my uniform]. If I wear this, will other people criticize me for being a Tzu Chi volunteer? They do not have confidence and retreat. They lack courage, but they willingly and joyfully [volunteer]. Still, without great vows, they do not dare to stand up straight and explain to everyone that this is the Buddha-Dharma’s original [intent]. In the world, [we must] help others without expectations. Then we can have a clear conscience. If we can understand this and help everyone understand it, we can take this opportunity. If we can do this, we have the power of great vows. If not, we will retreat. Thus, we must mindfully seek to comprehend this. There will be many difficulties in upholding the sutra. we must have the Five Dharmakaya and destroy the two kinds of attachments so that we can be firm in our vows and practice. This is a necessary requirement. We must be mindful in comprehending this. Let us look at the previous sutra passage.

All the other sutras are as numerous as the Ganges’ sands. Even if you were to teach them all, it would not be considered difficult. It is not difficult to expound the other sutras, but it is very difficult to expound this sutra. expounding all the other sutras, a numerous as the Ganges’ sands, would not be considered difficult. “If you were to grasp Mount Sumeru and toss it into another land across countless Buddha-lands, this would not be considered difficult either. There are many scenarios like these that are inconceivable. Is we were to grasp Mount Sumeru and toss it into another land or use one feet to move the great chiliocosm, these would not be considered difficult, but upholding this sutra is difficult.

So, the next sutra passage continue with, “If you were to use the toes of your foot to move the great chiliocosm and fling it far away into other lands, this would not be considered difficult either. If you were to stand on the summit of existence to expound to sentient beings all the countless other sutras, this would not be considered difficult either.

In yesterday’s [Dharma talk], I talked about this generally. Whether moving Mt. Sumeru or using the toes of our feet to move the great chiliocosm, it would not be considered difficult. Moving the great chiliocosm to another land would also not be difficult. Or if we were to stand upon the summit of existence, meaning the highest heaven of the form realm, and at that place “expound to the assembly all the countless other sutras, this would not be considered difficult either”. This would not be difficult either. This means that, besides the perfect teachings of the True Dharma of the One Vehicle, it is not difficult for us expound other sutras. Spreading this sutra is particularly difficult. [In comparison], flinging [the great chiliocosm] far away into other lands would be like hurling a tiny mustard seed. That is how easy it would be.

If you were to use the toes of your foot to move the great chiliocosm and fling it far into other lands, this would not be considered difficult either: Although flinging the chiliocosm as fi it were a tiny mustard seed and hurling it into other lands is a matter of manifesting spiritual powers, this is still not as hard as spreading this sutra.

The great chiliocosm does not just refer to the earth. the great chiliocosm is [one billion worlds]. So, [this speaks of] moving the trichiliocosm as if it was a seed. We cannot even move Earth, so imagine flinging the great trichiliocosm as if were a tiny mustard seed, hurling it into other lands. This analogy says that it is not difficult. “It is a matter of manifesting spiritual powers”. Having spiritual powers is not a particularly difficult matter. It is just manifesting spiritual powers. This is still not at the level of promoting the sutra of the perfect teachings. We must enable the perfect [teachings] to truly enter people’s hearts and inspire them to put it into practice in the world. Then they can truly practice the Bodhisattva-path while not being attached to anything. However, this is truly difficult.

“If you were to stand on the summit of existence to expound to sentient beings all the countless other sutras, this would not be as difficult either”. The heaven of [the boundary to] the formless realm is called “the summit of conditioned existence of the Three Realms”.

It is the highest point. Going to the highest heaven to expound sutras would not be considered difficult. Sakyamuni Buddha went to Trayastrimsa Heaven to expound the Earth Treasury Sutra for His mother. The sutra of filial piety was expounded in Trayastrimsa Heaven. But the Lotus Sutra was expounded in the Saha World. Bodhisattvas from other lands wanted to transmit the sutra, but the Buddha still hoped that this sutra could stay in the Saha world. This has such a profound meaning. Thus, the summit of existence is the fourth level of heavens in the form realm. It is originally called the highest heaven of the form realm. “Because it is situated at the highest peak of the tangible world, it is called the summit of existence”. If we go higher, we enter the formless realm. Thus, the highest place in the great chiliocosm is the summit of existence.

The next passage continues with, “Even if we have the aspirations to go to the summit of existence…”. This means the highest point. This means our aspirations are so high, to go to the summit of existence and “for the sake of sentient beings, expound the infinite skillful means of the Three Vehicles, the incomplete teachings; this would not be considered difficult either”. For the incomplete teachings, “incomplete” means they are not ultimate. These are ordinary sutras. When it comes to the Great Vehicle sutras and the Dharma of emptiness, how everything is empty, the Prajnaparamita sutras are also considered Great Vehicle sutras. However, they are still not the ultimate. “Emptiness” has to include “wondrous existence”. Thus, they are still not the ultimate. So, these are the incomplete teachings. “This would not be considered difficult either”. Expounding these sutras is still the incomplete teachings; this is not difficult. “To have the power to stand upon the highest heaven of the form realm” is like Maudgalyayana; with his magnificent spiritual powers, he arose to the highest heaven and, with a clear, resounding, wondrous voice, let the sound of all other sutras flow forth. All sutras aside from the perfect teachings are considered “all other sutras”.

They are the other sutras. To have the power to stand upon the highest heaven of the form realm and with clear, resounding, wondrous voices let the sound of all sutras flow on forever is to possess the wisdom of Son-of-Body, which is enough to convince all sages.

Son-of-Body’s wisdom means that even if we had Sariputra’s wisdom or Maudgalyayana’s spiritual powers, even if we could use their spiritual powers and their wisdom and eloquence to convince all sages, even then, we still could not truly spread the perfect teachings in a complete way. Although they were foremost in wisdom and spiritual powers, Sariputra and Maudgalyayana did not dare to [promote] this Dharma in the Saha world. Expounding the Dharma at the summit of existence was something they dared to do; they were willing to bring this Dharma to other lands, but they did not dare to [expound] it in the Saha World. This means that in the Saha world, in this evil era, it is truly difficult to expound this sutra.

Thus, the next sutra passage continues with “If, after the Buddha enters Parinirvana, one expounds this sutra in this evil world,” “then this will be considered difficult”.

Expounding this sutra is truly difficult. In this evil world, it is truly difficult to expound this sutra. The Buddha warned everyone to let them know that it is very difficult. This was like when Purna Maitrayaniputra told the Buddha, “I am willing to proclaim the Buddha’s teachings in the most stubborn and difficult places”. The Buddha then asked him, “If that place is so difficult and dangerous, are you willing to go?” “Yes, I am!” “What if people there yell at you?” “I will endure it and be grateful because they are only yelling at me instead of hitting me”. The Buddha then asked him, “What if they hit you with sticks and strike you with their fists? If this happens, you will be in great danger. Are you still willing to go?” “Yes, I am! I will be grateful because they did not use knives to kill me”. “What if they really use knives to kill you What if they take your life? What will you do?” Purna Maitrayaniputra answered, “I will be grateful since they ended my karmic forces in this life. I am still willing”. This was how Purna Maitrayaniputra understood the Buddha’s intention. But when [the Buddha] was expounding this sutra and Bodhisattvas from other lands said, “We are here to accept [the task],” the Buddha saw that among His disciples none replied with, “We will accept and take on this responsibility”. Indeed, in the Saha world, sentient beings are very stubborn. This was in the Buddha’s era. After the Buddha’s era, in our present era and in the future, this turbid world will become more and more turbid. It is truly becoming more and more difficult. This sutra is needed in this turbid era. It is the wondrous medicine for this world. How can it save people? How can it save their hearts? This depends on people, on people who are willing to accept [this task]. In this world, we can then maintain the moral principles of a family, maintain a peaceful society and maintain harmony in the world, so all can live together peacefully. We need this great Dharma to deeply enter people’s hearts. For them to accept it, we must put it into practice. This was the Buddha’s greatest hope.

However, after the Buddha entered Parinirvana, in the turbid world, “If one expounds the Lotus Sutra,” then this will be considered difficult.” It is truly difficult! There are so many difficulties.

Therefore, the previous [passages] were talking about the difficulty in upholding the sutra. Expounding the sutra in this turbid, evil world and putting it into practice is difficult, but if, in the midst of difficulty, we can still practice, that is something very precious.

The verse above describes the difficulty of teaching this sutra. Those who only have spiritual powers or who can teach the countless other sutras cannot accomplish it.

These past few days, we have seen [staff from] Tzu Chi’s Four Missions all gathered together. In these times, we can see how they work together in harmony. This large group of people, over 1000 people, are representatives [for the staff]. Everyone manifests Medicine Buddha’s 12 great vows. He can diagnose all illnesses in this world and treat them accordingly. See how on the stage, they are able to describe all kinds of illnesses and imbalances of this world. We can see Bodhisattvas playing all kinds of roles in the world. Everyone can turn evil into goodness and turn from the unenlightened to the noble. Everyone can be the Buddha’s manifestation. Thus, we see His manifestations gather together. This is very precious; we are able to practice in the midst of challenges. This is a very precious matter. Thus, “Those who only have spiritual powers or who can teach the countless other sutras cannot accomplish it.” Someone might say he has great spiritual powers, but he is only showing them off for himself. What he shows off for himself, are those true spiritual powers? Nowadays, people frequently display their great talents or their vast spiritual powers. Actually, they are full of afflictions. They still have strong attachments to the self and to phenomena. If we cannot give up our attachments to the self and to phenomena, even the most vast spiritual powers are of no use. Only the Fivefold Dharmakaya can break the two attachments, the attachment to the self and the attachment to phenomena. Only if we can break them will we be able [to truly teach]. Otherwise, we may have vast spiritual powers and unobstructed eloquence, but no matter how much Dharma we expound, we cannot put it into practice to influence the world and people in society. [We must] be able to work together and truly help others wholeheartedly by doing emergency relief and relieving suffering. This is the real power. The Buddha wanted to spread this sutra in the world by putting it into practice rather than by only expounding it. To put it into practice is to truly uphold the sutra. Only teaching it without practicing is useless. We must be able to take it to hearts, put it into practice and talk about it, put it into practice and talk it, teach it and put it into practice. Then, the true Dharma can be manifested through our own actions. We also talked about this before. The Fivefold Dharmakaya is within our body, speech and mind. This is how we gather all together, the true precepts, Samadhi, wisdom, liberation and liberation’s understanding and views. We must be mindful of this Fivefold Dharmakaya and [exercise it] in our daily living.

So, “Mount Sumeru is the highest mountain,” but it is still just one part of the great trichiliocosm. As for the great trichiliocosm, it is even more enormous. It is the great trichiliocosm.

Truly, Mount Sumeru is only part of the great chiliocosm. It is the highest mountain on Earth, but Earth is only part of the great trichiliocosm. Think about this; to move the great chiliocosm with one finger would not be considered difficult. However, for the stupa of Many Treasures Buddha to truly appear in everyone’s heart, so that the door of Many Treasures’ stupa can be opened and Many Treasures Buddha can manifest His entire body, this truly is the ultimate. Everyone must have faith in themselves. “In each person there is a stupa on Vulture Peak. We can practice at the foot of that stupa.” So everyone, please always be mindful.

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