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 20180329《靜思妙蓮華》理實稱性 信願合一 (第1315集) (法華經•見寶塔品第十一)

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20180329《靜思妙蓮華》理實稱性 信願合一 (第1315集) (法華經•見寶塔品第十一) Empty
發表主題: 20180329《靜思妙蓮華》理實稱性 信願合一 (第1315集) (法華經•見寶塔品第十一)   20180329《靜思妙蓮華》理實稱性 信願合一 (第1315集) (法華經•見寶塔品第十一) Empty周三 3月 28, 2018 10:03 pm

20180329《靜思妙蓮華》理實稱性 信願合一 (第1315集) (法華經•見寶塔品第十一)

⊙理實稱性,即言可行,信願合一;離言真如法體,能書即言之經,則證離言之道。人難信故為難;濁惡世為法堅持,弘誓願立則不難。
⊙稱性益:真實法,隨理解了,依性起修,成稱性益智。
⊙「若持八萬,四千法藏、十二部經,為人演說,令諸聽者,得六神通,雖能如是,亦未為難。」《法華經見寶塔品第十一》
⊙「於我滅後,聽受此經,問其義趣,是則為難。」《法華經見寶塔品第十一》
⊙於我滅後,聽受此經,問其義趣,是則為難:若聽斯經,請問義趣,如說修行,則能成就佛果菩提,是故為難。
⊙此頌教授神通易,聽受經義難。經有八萬四千法門,對治八萬四千煩惱,故曰法藏。
⊙十二部經,即契經等十二部之教相。聲聞羅漢雖得神通,然未聞是經之義,仍屬小乘。若獲聞此義,即得回小向大,以趨於無上菩提,故聽經而能領受,因問而識義趣,為難事。
⊙「若人說法,令千萬億,無量無數,恆沙眾生,得阿羅漢,具六神通,雖有是益,亦未為難。」《法華經見寶塔品第十一》
⊙得阿羅漢,具六神通:六通之義,如藥草中。
⊙化恆沙人得證小果,不如奉持此經者,謂供養妙法,一色一香,皆成菩提。
⊙持說恭敬,合掌低頭,悉得成佛,若無大願,不能供奉,福慧雙修,是為難。

【證嚴上人開示】
理實稱性,即言可行,信願合一;離言真如法體,能書即言之經,則證離言之道。人難信故為難;濁惡世為法堅持,弘誓願立則不難。

理實稱性
即言可行
信願合一
離言真如法體
能書即言之經
則證離言之道
人難信故為難
濁惡世為法堅持
弘誓願立則不難

還是要用心體會哦,「理實稱性」,就是「即言可行,信願合一」。也就是說,理,理實稱性,「稱性益」,記得幾天前向大家說,就是「隨理解了」,就是真實法,隨理能了解,依這個道理,所以我們開始修行,所以叫做理實稱性。理就是我們的真如本性,人人本具真如本性,所以這樣依性起修。

稱性益:
真實法
隨理解了
依性起修
成稱性益智

因為本具真如,我們若能再與理會合,自然我們就有這分好樂,向著道理去會合,所以叫做依性起修。上次已經說過了,我們若能這樣,有這稱性的真理存在,自然我們用心修行,這樣自然是稱性,就益智,增長我們的智慧,要不然我們一直都是,受無明煩惱,隨著無明煩惱一直複製著,厚厚的無明,遮蓋住了我們的真如。我們現在已經知道了,道理已經與我們的真如,有相契合了,這叫做稱性,而我們現在契合,就開始要修行了。

要修行,步步向前,方向不差,這樣一步步向前,沒有懈怠、退轉,這樣心地風光,修行的過程,心靈的體會,自然愈增益我們的智慧。智慧能分別一切,智叫做分別智,慧是平等慧,智能分別一切,體會天地萬物真理.與我們的性來契合,這就是理實性稱,這樣叫做可行,這個道理是可以進行,是一條可行之道。但是需要我們信,信、願、行合起來,「信願合一」,這是可行的道路,只是我們過去沒有去相信,不知、不信,因為這樣,不懂得發願,就不懂得走路。現在已經知道了,稱性了,佛陀的教理開始入我們心來,我們已經與我們的真如本性,互契合起來,所以我們知道這條路能走。但是要走這條路,一定要有願,有信、有願,才能去身體力行。能走的路,也應該走的路,我們若沒有願心去走,沒有信心堅持,若這樣,這一條路永遠都到達不了。

所以我們必定要理,知道、了解理是真實,我們的真如本性是永恆,借這個道理,來啟開我們真如本性,讓我們了解這條菩薩因行,我們能身體力行走過去。希望我們信願合一,才能很精進,腳踏實地向前精進。

所以我們說過了,「離言之道」,這「離言真如法體」,離言之道。其實這個法就是真如,真如就是我們原來的本性,這不是用說的,但是我們現在就是要借重,借重書,經典。我們從經典了解,經典是出於佛口,佛說出來的話,佛是體會天體宇宙真理,將他的慧海,覺性慧海所覺悟到的,這樣從口講出來的法。弟子聽入耳,銘刻在心裡,佛滅度之後,那就是要靠大家口口相傳。但是話說出去,傳,若是一句的偏差,那就是差毫釐,失千里。口傳容易斷了,所以就要提倡有形的筆、紙,抄寫下來。

所以「能書即言之經」,可以寫下來的,就是叫做經,佛講出來的,經過了再寫下來、留下來,這叫做經。「經者,道也;道者,路也。」佛講說出了一條讓我們可以走,走上了菩薩道,通往到佛的境界,這條菩提大直道。所以經就是路,是可行,只要我們有信心、有願力,我們依據這個離言真如法體。離言真如法體,自古以來,與生俱來,生生世世,我們就是與這個本性、真如,我們就是這樣帶著走,卻是我們凡夫不知不覺。不知覺是因為我們的無明煩惱,將我們覆蓋了,因為我們平時,六根緣外面的六塵境,惹來了外面的塵境,所以叫做塵,那就是很多的污染,我們的六根去緣、去感染到,就這樣收納進來,在第六識中。所以起心動念,是要去行惡呢?或是要去造善、造福呢?這就是在第六識,經過了思考,我們去動作。

但是,這個思考偏於凡夫的思考,那就是貪念、惡念行動,那就是在外面惹是生非,再累積,因為這樣,我們的真如本性,愈來愈受這個很厚很大的煩惱,這樣將它隔著,我們都不曾去啟用到,我們的真如。現在我們聽法了,讓我們體會一層一層的煩惱,法能漸漸浸入我們的心地來,漸漸將我們一片,原來真如的心地,用法水滋潤,我們本來具有的種子,從這樣開始萌芽出來了,發芽了,這就是我們要去體會。離言真如法體,其實我們人人都本有,只是還沒聽到法,法是已經覺悟的人、體會到的人,他就是覺者,覺者釋迦牟尼佛,他體會到了,從他的覺性智海,這樣說出來的法,法說出來,經過了編輯,之後就能寫,讓大家去抄,讓大家去寫,讓這經文字字沒有偏差了。所以古代提倡抄經、寫經,這也是傳法的一項。這個法拿來,我們研究之後,我們就能說。所以「能書即言之經」,能夠寫下來,就是可以說的法,可以說出來的法,「則證離言之道」。將這個字,我們能夠了解之後,經過聲音再講說出來,更多人聽,聽進去了。

話說出去了,就是大家要趕緊吸收進去,要不然聲音出去了,人若沒有將它收進來,就是很快就消失了,前面的一句,後面再接著一句,這一字一句,就是出去,很快就消失了。人若沒有用耳朵,好好地將它接收進來,理解它的道理,若沒有這樣趕快接收,趕緊理解,這聲音出去,就是在剎那間就不見了。

但是耳朵聽進去,記在內心,這樣就成為道理了。若是說了,不將它聽進去,等於沒有聽一樣;我們聽進去之後,我們能受用,在內心裡,從這樣就能去行,按照方法去修行,去修、去行動,這個法就變成我們的。我們若沒有將它收進來,儘管法說很多出去,我們耳朵雖然說在聽,但是沒有收進來,這樣也是沒有啊。所以說,我們「能書即言之經」。能寫的是因為佛講出來的法,講出來之後,經過了阿難「如是我聞」,口口傳誦,然後才開始抄寫、編輯下來,成為書,這要經過很久的時間,若是成書之後,我們就開始要去流傳。古代沒有這樣的印刷,它的印刷就是刻在木板上,再用墨這樣來印。有的是更用心刻在石上,石板來印刷,再後來就刻在銅板,用銅板來印刷,到銅板印刷就能有較多量。現在這個時候呢?現在發明出來,那就是影印就可以了,就不必抄、不必寫,字還是能存在。最重要的就是在源頭,源頭從貝葉開始,從木刻,或者是竹片來刻,這樣留下來的,很不容易,才經過了後代的人,這樣一片片來將它連接起來,所以經書能流傳下來,也是很不簡單。

經書流傳下來,就要經過了印刷,在紙本上,才開始能較普遍。用心去研究,研究之後,依文解字,才這樣來說,這就是「則證離言之道」。「能書即言之經」,同樣,說出來才能寫出來,就像我們現在很多的出版,也是先經過說過之後,大家來編過,開始將它出版,這就是能書即言之經。因為經可以說,「則證離言之道」,就用說的、用聽的,聽進來了,話說出去很快就消失了,聽進來的,刻在心版,就是我們可行之道。所以,「人難信故為難」。因為我們這樣在說,後來將這個大道理,要說給大家知道,但是人難信,真正願意信解佛法的人,有多少呢?其實以少之又少啊!很稀少,很稀少,要再叫他們能深信,這更難;深信的,能依願力行,更難得。所以這就是人難信,難發願,更難實行。這明明是一條可行道,就是缺了信願合一;這明明是理實稱性,但是就是缺了信、願、行,這樣就是難啊!

何況在濁惡世這當中,為法堅持,「弘誓願立則不難」。其實在這個濁惡世中,我們若願意發願,信、願、行,這其實是不困難,尤其是濁惡世中,更需要這個法在人群中。看看現在人間苦難偏多,這麼多的苦難眾生,「菩薩所緣,緣苦眾生」,菩薩就是需要這樣的教法,來啟發菩薩的心。這就是我們所說的,三藏十二部經,契經,就是契眾生的根機,而且合真如的道理,真正真實的道理,「乘如是法而來人間」,走、說、行合一,這樣的道理,這就是真理。這有什麼困難嗎?現在也有很多人間菩薩,為人群在付出,千萬里路,不惜辛苦,去為國際救災在付出,不惜遙遠的道路,這樣去身體力行。在這惡濁的時代,只要我們願意,願意在這個惡濁世中為法堅持,願意堅持弘誓願立,發弘誓願,這個願若能立下來,這就沒有什麼困難了。

四弘誓願,那就是佛佛道同,就是在這弘誓願,這弘誓願,最重要的就是在這濁惡世中,願意堅持,在人群中成就六度萬行,這就是佛佛共同的願,希望人人做得到。這就是我們現在一直在說,很多很多不可思議,佛陀說,這些都不困難,哪怕是大地放在腳指頭上,一直到了梵天去,或者是人立在有頂天,去講說三藏十二部恆沙的法,不困難。這是不可思議啊!卻是佛說不困難。是啊!現在就這樣說,在濁惡世要來恆持堅持這部經,在人群中去說法,這也不困難。我們現在能見證,多少人難行能行,他們都做得到。與我們毫無關係的人,這麼的疼惜他、愛顧他,家庭這麼骯髒,哪怕是糞便滿屋子裡。那個人與我們一點關係都沒有,家裡是那麼臭、那麼髒,那麼多的糞便,都願意去為他清理。不知道幾年沒有動過,裡面有蛇穴、老鼠洞、蟑螂窩,大家去那裡打掃,大家是在驚惶中,也很怕、很惶恐,但是在驚惶中,也是很甘願去付出。

我們常常看到,在我們(大愛臺)在報導,這是真實的人生,普通人難為,菩薩做到了。這是難行道,但是對菩薩來說是易行道,很簡單就可以做得到,這是一念心啊!所以我們要用心去體會,好好用心。

前面的文:「若持八萬,四千法藏、十二部經,為人演說,令諸聽者,得六神通,雖能如是,亦未為難。」

若持八萬四千法藏
十二部經
為人演說
令諸聽者
得六神通
雖能如是
亦未為難
《法華經見寶塔品第十一》

這麼多的經典能持,我們能持八萬四千法門、十二部經。昨天就說過了,數字加加合合起來,真的是八萬四千法藏,都是用十二種的方法,叫做「十二部經」。長行文,或者是重(頌)偈文,或者是孤起的文,或者是祇夜等等,具十二種方法,這樣編輯起來。將它分析出來,一一分析,「為人演說」。「令諸聽者」,讓聽的人,大家心會意解,這樣「得六神通」,能這樣,「雖能如是」,就是「亦未為難」。

昨天我們說過了。接下來這段文再說:「於我滅後,聽受此經,問其義趣,是則為難。」

於我滅後
聽受此經
問其義趣
是則為難
《法華經見寶塔品第十一》

我滅度之後,釋迦牟尼佛這樣說,他說,我若是滅度後,能聽這部經,接受這部經,甚至又聽,又能問,問它的內容、它的義趣,那個意義的方向,能這樣用心來問,這就有困難了。因為經雖然說出去了,聽的人是不是有聽進去?有聽進去了,有聽進去才懂得問。問,聽了之後,沒有很清楚,提出來問,這樣的人就也是有困難,這就是表示聽經都沒有進去,所以沒有聽進去,沒有內容可問;有聽進去,自然他就有內容,不清楚,他就可以問。像這樣,這也是沒有很多人懂得問。

於我滅後
聽受此經
問其義趣
是則為難:
若聽斯經
請問義趣
如說修行
則能成就佛果菩提
是故為難

「於我滅後,聽受此經,問其義趣,是則為難。」意思就是說,「若聽斯經」,聽這部經,「請問義趣,如說修行,則能成就佛果菩提,是故為難。」你可以來問,問了之後,就是有想要去身體力行;有問,就是準備要身體力行,就是有在認真,要去實行。就如我們在學功夫,師傅告訴我們,我們有了解嗎?有了解,我再複問一下較清楚,「我這樣做對不對?」「對啊!」對,這樣做,我們絕對成功。就像現在一樣,我這樣做,對不對?連對不對都沒有問,差毫釐,失千里,所以我們聽法,去做,要做之前先問,或者是做了之後再來印證,若這樣就能很實在。所以,「如說修行」,照這樣說,照這樣走,不偏差,「則能成就佛果菩提」,若能這樣,才是真正走對路了,真正在菩薩行因成果。這樣的人是有比較困難。

因為這段(經)文就是表示,這是偈文,就是「教授神通易」,要告訴我們的意思,是「教授神通易,聽受經義難」。

此頌教授神通易
聽受經義難
經有八萬四千法門
對治八萬四千煩惱
故曰法藏

「經有八萬四千法門,對治八萬四千煩惱」,所以叫做法藏。我們這部法華經,是含藏著八萬四千法門,但是,之前分散談空說有,就是《法華經》這個時候,它就將「空」、「有」的精髓,將它合一起,這叫做圓教,就是一個很圓滿的經文。所以我們要知道,這八萬四千的法藏,「教授神通易,聽受經義難」,要說八萬四千法藏較簡單,但是要聽受這圓經內容的教理,去身體力行,這就是困難。

因為十二部經就是契經等,十二種方法。

十二部經
即契經等
十二部之教相
聲聞羅漢雖得神通
然未聞是經之義
仍屬小乘
若獲聞此義
即得回小向大
以趨於無上菩提
故聽經而能領受
因問而識義趣
為難事

契經,就是契眾生的根機,合會十二部經的道理,這叫做契經。「聲聞羅漢雖得神通」,但是「未聞是經之義」,這樣還是小乘。小乘還未聞是經,是哪一部經?《法華經》。佛陀開始要講《法華經》,答應舍利弗:「汝既三請,我豈得不說?開始這樣,佛陀要講了,五千人退席,這些聲聞、屬這一類的人。儘管他其它過去的經都聽了,也得到神通了,但是他不願意聽這部經,這還是屬在小乘,所以佛陀認為,這些人不是大根機,所以說「退亦佳矣」。因為這些人不是大根機的人,退去也好,是根機的人留下來,聽這部經才能真心接受,可見真正要聽這部經是不簡單。

所以,「若獲聞此義,即得回小向大」,真正聽到這部經,這個心接受,才真正回小向大。就如迦葉尊者,四大弟子在〈信解品〉裡,回小向大,自己後悔過去守在小乘,獨善其身,現在體會到了,原來自己還在富有的門外,門內有很豐富的寶藏,自己竟然不知道,所以這就是還未入大乘,所以「若獲聞此義,即得回小向大」。所以「以趨於無上菩提」,就是現在回小向大了,開始要向無上菩提的大法走。「故聽經而能領受,因問而識經趣」,這「為難」,這現在難得。能聽,能回小向大,向著菩薩道路去走,要能了解、認識菩提道,這實在是沒有很多人能得到,這表示困難。

接下來這段經文再說:「若人說法,令千萬億,無量無數,恆沙眾生,得阿羅漢,具六神通,雖有是益,亦未為難。」

若人說法
令千萬億
無量無數
恆沙眾生
得阿羅漢
具六神通
雖有是益
亦未為難
《法華經見寶塔品第十一》

若有人已經開始說法,「令千萬億」,說法令千萬億眾,「無量無數,恆沙眾生」,這樣會去聽經,這很多,就表示很多。

得阿羅漢
具六神通:
六通之義
如藥草中

讓這些人都得到阿羅漢,而且也能得到六神通的教義。這就「如藥草中」,在〈藥草喻品〉裡,這些人就如藥草,不是大樹,還是藥草。

「雖有是益,亦未為難」,雖有是得到利益,但是這還是小乘,小乘所得到的利益,這不是困難。三藏十二部經裡面,這些小乘的人所得到的,都如小藥草一樣,雖然得到法雨滋潤,但是他的根機就如草。我們(講)〈藥草喻品〉,大家應該也有聽到,應該還記得,小草、小根,所受潤的法水,這個量就很少。所以這是小法,應小機而說,這是也不困難。

像這樣小草、小根機,哪怕是很多,「化恆沙人得證小果,不如奉持此經者」,這是「供養妙法,一色一香,皆成菩提」

化恆沙人得證小果
不如奉持此經者
謂供養妙法
一色一香
皆成菩提

意思就是說,能夠化度很多人證小果,小果,大家都去獨善其身了,沒有人願意去兼利他人,這樣儘管他沒有去做壞事,但是就是不願意利益其他的人,這樣對人間,沒有什麼樣大的利益。所以,哪怕是很多人都已經證小果了,這還不是對人間很大的利益,「不如奉持此經者」,此經就是《法華經》,來供養《法華經》。

所說的供養,我們常常說,「供養」就是付出,聽入,我們聽進來,我們就要趕快去用,用出去才叫做妙法。我們若受用,有受若無用,就等於孤木,雖然是一棵樹,是長大了,它乾枯了,就像是孤木一樣。所以我們應該要如一棵大樹,能接受大量的雨水,雨水入樹,樹吸收起來,它就慢慢釋放在根,慢慢釋放在大地上,保護大地,也能樹身茂盛起來。利益自己,樹身茂盛,因為根與土,水吸收入大地,保護大地,大地的土分、水分,再供應這棵樹,這棵樹長大了,它會開花,它會結籽,結籽就纍纍了,同樣就是成為樹,一片的大樹林。

這就是好好來受用,將《法華經》受用,我們要將它吸收,叫做受用。我們要付出,供養叫做付出,要付出,你要接受,接受這妙法,接受之後,我們將它用出去,那叫做付出,付出叫做供養。為眾生去做一切,因為供養未來佛,這是一個循環。道理若能化為這樣的教法,化為這樣的受用,化為這樣自利利他,這一色一香,道風德香就能普遍一切。我們的色,就是一舉手、一投足,這都是人家看得到,我們所造作的一切,這叫做色;香,是我們修行的德香。若能這樣,就是皆成菩提。

所以「持說恭敬」。在這部經,我們來持、說,我們來受持,我們來講解,聽的人要用恭敬心來接受,這樣彼此之間「合掌低頭」,這表示恭敬,好好思考,思惟修,要思惟,好好來修。有「四修」,要長時修、無間修、無餘修、恭敬修,我們要好好地這樣很虔誠,合掌低頭,所以,「悉得成佛」,大家全都能成佛。

持說恭敬
合掌低頭
悉得成佛
若無大願
不能供奉
福慧雙修
是為難

所以說,「持說恭敬,何掌低頭,悉得成佛,若無大願,不能供奉,福慧雙修,是為難」。我們若是沒有大願,就無法去供奉,無法去持說恭敬,無法去受,受用妙法。你妙法不受用,就是因為你沒有大願。大願,不只是說,我就是只有這部經,我來供養,我來拜經,我來讀經,不是這樣,讀經就是要供養,就是奉持此經,供養妙法。供養就是,接受,能夠受用出去,不論是我們所做的行動,一舉手、一投足,無不都是所做利益眾生。

這就是我們修行的過程,這樣就是要出自你的心願,我們若是沒有這個心願,就不能供奉,無法與這部經來會合,這個妙法我們無法接受來受用,這就是我們不能供奉;不能供奉,福慧雙修就難了。因為我們沒有這個願,無法六度,無法因行,六度因行,「六度」是造福人群,「因行」是慧,我們的智慧,要不斷發心願,這樣力行在人間,這就是我們福慧雙修。必定要六度、因行,這樣平行起來,才是真正是持經者。我們若是沒有大願,你即使問經也沒有用,聽經也沒有用,所以,我們要學法就要入心;入心,我們就要發大願;發大願,我們就要起行,必定要身體力行,信、願、行要合一走下去,所以我們要時時多用心!


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Explanations by Master Cheng-Yan
Subject: The True Principles Accord with our Nature (理實稱性 信願合一)
Date: march.29.2018

“The true principles accord with our nature. What is spoken can be practiced, so we unite our faith and vows as one. What is unspoken is the Dharma-essence of True Suchness. The sutras which can be written down and put into words testify to the path that is beyond words. This is difficult for people to have faith in, thus it is considered difficult. In this evil world of turbidities, if we persevere for the Dharma’s sake, once we make great vows, this will no longer be difficult.”

We must mindfully seek to comprehend this. “The true principles accord with our nature.” This means “What is spoken can be practiced, so we unite our faith and vows as one.” In other words, when the true principles accord with our nature, this is “the benefit of according with our nature.” Remember, I explained this to you a few days ago? We must “understand according to the principles.” This means the True Dharma can be understood according to its principles. According to these principles, we can begin to engage in our spiritual practice. So, it says, “The true principles accord with our nature.” The principles are our nature of True Suchness; everyone intrinsically has this nature. So, we begin to practice according to our nature.

The benefit of according with our nature: The True Dharma can be understood according to its principles. By starting to practice according to our nature, we will attain the wisdom of the benefit of according with our nature.

As we are innately endowed with True Suchness, if we can reunite with the principles, we will naturally take joy in and move towards uniting with the principles. This is the meaning of “starting to practice according to our nature.” As I mentioned last time, if we can do this, if we have the true principles which accord with our nature, we will naturally engage in mindful practice. Thus, naturally, we are in accord with our nature and benefit our wisdom; this increases our wisdom.

Otherwise, we will be consistently plagued with ignorance and afflictions. As our afflictions continuously multiply, thick layers of ignorance cover our nature of True Suchness. We are already aware of this. The principles have already begun to resonate with our True Suchness. Thus, they are in accord with our nature. Now that they resonate with us, we must begin our spiritual practice. We must engage in spiritual practice by moving forward with every step and never deviating in our direction. As we move forward like this, step by step, we must never be indolent or retreat. In this way, the landscape of our minds, [what we pass through] in the process of practice, and the spiritual realizations we attain will naturally increase and benefit our wisdom.

This wisdom can discern everything. It comprises both discerning wisdom and impartial wisdom. With wisdom that can discern everything, we will experience how the true principles of all things in the universe resonate with our nature. Thus, “The true principles accord with our nature.” This means we can practice them. These principles can be put into practice; they are a path we can walk on.

However, we also need faith; we need faith, vows and practice together. “We unite our faith and vows as one.” This is the path that can be practiced. In the past, we did not believe it. We did not know, did not believe it. Because of that, we did not know to make vows or to walk this path. Now that we understand it, it accords with our nature, so we can begin to take the Buddha’s teachings to heart. Since we are already resonating with our nature of True Suchness, we know that we are able to follow this path.

However, in order to walk along this path, we definitely need to have vows. Only when we have both faith and vows can we put the teachings into practice. This is the path that we can and should follow, but if we do not vow to follow it and lack the faith to firmly uphold it, we will never be able to reach our goal.

Therefore, when it comes to the principles, we must know and understand that they are true and that our nature of True Suchness is everlasting. Through these principles, we unlock our intrinsic nature of True Suchness which allows us to understand [the path] of the Bodhisattvas’ causal practice which we can put into action to walk. I hope we can unite our faith and vows as one, for only then can we diligently move forward with our feet on solid ground.

We have discussed before now this is “the path that is beyond words”. So, “What is unspoken is the Dharma-essence of True Suchness.” The path that is beyond words, this Dharma, is in fact True Suchness. True Suchness is our original intrinsic nature which cannot be explained with words. However, we must now rely on books and sutras for it is there that we gain understanding. The sutras came from the Buddha’s mouth, from the words the Buddha spoke. The Buddha realized the true principles of the universe, and from all the things He realized in His ocean of enlightened wisdom. He then used His speech to voice this Dharma. When His disciples heard His words, they engraved them on their hearts. After the Buddha entered Parinirvana, [the Dharma’s survival] depended on everyone passing it down by word of mouth. However, when it comes to the words we use to transmit [the Dharma], even a slight deviation will lead everyone far off course. Oral traditions are easily broken, so they began to promote the use of tangible [records], pens and paper to copy them down. Thus, “The sutras which can be written down and put into words” means the teachings that can be written down are called sutras.

That which the Buddha expounded has been written down and preserved in the sutras has been written down and preserved in the sutras. “The sutras are a path. The path is a road to walk on.” [The teachings] the Buddha expounded give us a path we can follow. We have stepped onto this Bodhisattva-path, leading straight to the state of Buddhahood; it is the great, direct Bodhi-path.

So, the sutras are a path we can practice. As long as we have the faith and the power of our vows, we can accord with the Dharma-essence of. True Suchness that is beyond words; “What is unspoken is the Dharma-essence of True Suchness.” This is our nature of True Suchness. Everyone intrinsically has this; from ancient times through the present, we are always born with it. Lifetime after lifetime, we carry this intrinsic nature of True Suchness along with us.

However, we unenlightened begins do not realize it. We do not realize it because we are covered by our ignorance and afflictions. On a regular basis, our Six Roots connect with the Six Dusts; we stir these external sensory states, so they are called dusts. With all this contamination, when our Six Roots connect with these, they are contaminated, and then we bring this into our sixth consciousness. Thus, we give rise to discursive thinking.

Do we desire to commit wrongdoings? Or do we seek to do good and create blessings? This is [determined by] our [sixth] consciousness. After consideration, we take action. If our thoughts deviate towards the thinking of unenlightened begins, we will act on our greedy, unwholesome thoughts. That means we will stir up conflicts with others, which them continue to accumulate. Because of this, our intrinsic nature of True Suchness is covered by an increasing amount of afflictions that cause us to be separated from it. Thus, we have never had the opportunity to make use of our nature of True Suchness.

Right now, as we listen to the Dharma, we become aware of our many layers of afflictions. Gradually, the Dharma can penetrate the ground of our minds. There, it will slowly start to nourish the ground of our minds with its original True Suchness through the use of the Dharma-water. The seeds we intrinsically possess are then able to germinate and begin to sprout. This is what we must seek to comprehend. “What is unspoken is the Dharma-essence of True Suchness.”

In fact, we all have this intrinsically. It is just that we have not yet heard the Dharma. Those who have awakened to the Dharma and comprehended [its meaning] are enlightened beings. The enlightened one, Sakyamuni Buddha, comprehended the Dharma. From His ocean of enlightened wisdom, He then expounded His teachings. Once He spoke the Dharma, it was edited and later was able to be written down. This enabled everyone to copy and transcribe it. Thus the sutras could be passed down, word for word, without any deviation. Thus, in ancient times, people were encouraged to copy and transcribe the sutras. This is one method for spreading the Dharma.

Once we get our hands on a sutra, after studying it, we can then teach it [to other people]. Thus, “The sutras can be written down and put into words”. They can be written down; these are teachings that can be spoken. This Dharma that could be spoken “testifies to the path that is beyond words”. Once we are able to understand these words, we can use our voice to teach them so that more people can listen and take them to heart. Once they have been spoken, everyone must quickly absorb them. Otherwise, if these words are spoken and we do not absorb them, they will fade away just as quickly. After the previous sentence, another sentence quickly follows. Each word and each sentence is spoken and them quickly disappears.

If we do not use our ears to earnestly take the Dharma to heart and comprehend its principles, if we do not quickly accept and understand it, once the sound is emitted, it will disappear again in an instant. But is we listen to the Dharma and take the teachings to heart, they become [our] principles. If these words are spoken and we do not listen, it is as if we never heard them at all. Once we listen to the teachings, we can put them to use. With [the principles] in our minds, we can put them practice.

We practice according to these methods, cultivating ourselves and taking action. Then, this Dharma will become our own. If we do not absorb these teachings, then even if so much Dharma is spoken, even though we have listened, if we still do not take it in, then this still amounts to nothing. Thus, with these “sutras which can be written down and put into words,” it is because the Buddha expounded the teachings, and after He taught them, Ananda recited them back, beginning with, “Thus have I heard.” Thus, the teachings could be passed down orally. Then, people began to copy and compile them, making them into books. This took a very long time. Once they became books, we needed to start to spread them. Long ago, they lacked [modern] printing abilities. To print [the sutras], they engraved wooden panels and created prints using ink. some people even more mindfully engraved [the sutras] onto stone slabs in order to print them. Later, they began using copper plates to create prints, enabling them to create more prints than before. And what about today? Now, with modern inventions, we just need to use a photocopier; we no longer have to copy or transcribe them in order for the words to be preserved. Most important is the origin [of these sutras]. It began with [writing on] palm leaves, caring sutras onto wood or onto pieces of bamboo. It was not easy to preserve the sutras like this. Finally, in later generations, the [bamboo or wooden pages] were bound together.

So, preserving these sutras for posterity was not easily accomplished. In order to pass on the sutras, they had to be printed on paper in order to be made more widely available. People mindfully studied them, using these texts to grasp the meaning, before teaching it to others. This “testifies to the path that is beyond words”. As for “the sutras which can be written down”, likewise, only once they were spoken aloud could they be written down. This is like how we have also produced many publications from the teachings [I have spoken]. Once everyone compiled them, we could begin to publish them. So, these are sutras that could be put into words. Because these sutras can be taught, they “testify to the path that is beyond words”. [I teach] using my words, and you listen; if you are really listening although my words quickly fade away, what you have heard and taken in and engraved on your hearts is the path that we can practice. “This is difficult for people to have faith in, thus it is considered difficult”. Since we are teaching, we must also teach these great principles so everyone can understand them. However, they do not easily have faith in them. How many people are truly willing to have faith in and understanding of the Buddha-Dharma?

Really, there are only a few. It is a very small number. Furthermore, if you ask them to have deep faith, that is even more difficult. And once they have deep faith, for them to put their vows into action is even more difficult than that. Thus, it is difficult for people to have faith, difficult to make vows, and even more difficult to take action. There is a clear path which we can practice; it is just that we lack “faith and vows united as one”. Clearly, the true principles accord with our nature, yet if we fail to have faith, make vows and take action, it becomes truly difficult indeed, to say nothing of, in the evil turbid world, persevering for the Dharma’s sake. “Once we make great vows, this will no longer be difficult”. Actually, in this evil world of turbidities, if we are willing to form aspirations and have faith, make vows and take action, then this will not be difficult. Moreover, in this evil world of turbidities, the people need this Dharma more than ever. As we can see, there is so much suffering in the world today; there are so many suffering sentient beings. “Bodhisattvas arise because of suffering sentient beings. As Bodhisattvas, we need these teachings to inspire our Bodhisattva resolve.

These [teachings] are what we call the 12 divisions of the Tripitaka. [The sutras] are prose that resonates with our capabilities as sentient beings and are in accord with the principles of True Suchness, the true principles [within us]. “The Buddha came to the world journeying on the Dharma of True Suchness”. His conduct, speech and actions were in harmony. The principles [thus expressed] are the true principles. What is so difficult about this? Right now, there are also many Living Bodhisattvas who are giving to help people. They travel thousands of miles, working tirelessly to assist with international disaster relief. Regardless of the distance, they do this to put the teachings into practice. In this evil world of turbidities, we must simply be willing to persevere for the sake of the Dharma, to persevere in making the [Four] Great Vows. If we can make these vows, then there will not be any difficulty. The Four Great Vows are the path shared by all Buddhas; [that path] is the great vows. When making these great vows, the most important thing is, in this evil world, to be willing to persevere and actualize the Six Paramitas in all actions. This is the vow all Buddhas make.

I hope we can all accomplish this. [These things] we are talking about now are all so inconceivable, yet the Buddha declared. Even placing the earth on one’s toe and rising up all the way to Brahma Heaven or, standing in Akanishtha Heaven, expounding the 12 divisions of the Tripitaka, all its teachings, as many as the Ganges’ sands, would be difficult. These things are unimaginable! Yet, the Buddha said they are not difficult.

Indeed! Now, [we] can say that upholding this sutra in the world of turbidities and expounding the Dharma among people is not difficult either. We are now able to bear witness to this. Many people are able to practice what is difficult to practice; they are able to do this. Even with people who are unrelated to us, we are able to cherish and lovingly care for them. Their homes are so filthy, but even if they are filled with excrement, even though we have no relationship with them, no matter how foul smelling, filthy or filled with excrement [their places] are, we will be willing to go clean it up for them. Their houses may not have been cleaned in years. There are snakes, mice and cockroaches inside. When [volunteers] go there to clean, they are all scared; it is frightful, terrifying [scene]. Yet, although they are afraid, they are still willing to dedicate themselves.

We often see this on our Da Ai TV broadcasts. These are true stories from people’s lives. It is difficult for ordinary people, but Bodhisattvas can do it. This is a path of difficult practice, but for Bodhisattvas, it is a path of easy practice. They can accomplish the task very simply. This depends on our minds! This is what we must seek to comprehend and be earnestly mindful of.

The previous sutra passage states, “Suppose you upheld the 84,000 Dharma-treasuries and the 12 divisions of the Tripitaka and expound them for others, helping all the listeners to attain the Six Spiritual Powers. Even if you could do this, this would not be considered difficult either.”

We could uphold all of these sutras, all the 84,000 Dharma-doors of the 12 divisions of the Tripitaka. As we discussed yesterday, when we add the number [of teachings] together, they truly amount to 84,000. They use 12 different methods, which are called “the 12 divisions of the Tripitaka”. Long-form prose, repeated verses, independent verse, geya and so on, there are 12 different methods in all whish were all compiled together; they can be divided in this way. But if we analyze each individually, we can “expound them for others” to “help all the listeners”. If we can enable [those listening] to understand, they may thus “attain the Six Spiritual Powers”. “Even if you could do this, this would not be considered difficult either.” We talked about this yesterday.

The following sutra passage states, “After I enter Parinirvana, if one were to listen to and accept this sutra and inquire into its meaning, then that would be considered difficult!”

“After I enter Parinirvana is Sakyamuni Buddha speaking. He said, “After I enter Parinirvana, [it will be difficult] to listen to and accept this sutra. Even listening and asking about the contents and meaning [of this sutra], about the implications of its meaning to mindfully ask about these things, will be difficult to do. This is because, although the sutra was taught, did those who hear it truly take it [to heart]? Only those who truly listen well will know what questions to ask. We ask when we have listened and are not clear; this is when we ask questions. When people like this also have difficulties, that means they have not taken the sutra to heart. If we have not taken it in, we have no idea what to ask about. For those who have taken it in, of course they will have things to ask. There are not many like this who know to ask questions.

So, “After I enter Parinirvana, if one were to listen to and accept this sutra and inquire into its meaning, then that would be considered difficult! This means, “when we listen to this sutra, inquire into its meaning and purpose and practice it as it is taught, then we can attain the Bodhi of the Buddha-fruit. Thus, it is considered difficult.”

We can ask questions, and having asked them, we desire to put [what we learned] into practice. Asking questions means we are preparing to take action. It means we are serious and desire to practice. This is like when we are learning a skill. Our teacher may ask us, “Do you understand what I have taught you?” If we understand, we ask one more time to clarify. “Am I doing this correctly?” “Yes, that is correct.” Yes, doing it this way, we will surely be successful. It is the same now. “Am I doing this correctly?” if you do not ask whether you are right or wrong, a slight deviation will lead you far off course. So, we must listen to the Dharma and then take action. Before acting we must first ask if we are right, or once we have acted, we should confirm this, by doing so, we can be honest and dependable.

So, we “practice it as it is taught”. By speaking and acting in accord [with what was taught], without deviating, “Then we can attain the Bodhi of the Buddha-fruit.” If we can do this, we will truly be on the right path. We will truly be Bodhisattvas, practicing causal actions to attain fruition. In doing so, people will face some difficulties.

As the sutra passage indicates in this repeated verse, “teaching spiritual powers is easy”. This tells us that “teaching spiritual powers is easy, but hearing and accepting the sutra’s meaning is difficult. “The sutras contain 84,000 Dharma-doors for treating the 84,000 afflictions.” Thus, they are called the Dharma-treasury.

The Lotus Sutra contain 84,000 Dharma-doors. Previously, emptiness and existence were addressed [one at a time]. It was at the time of the Lotus Sutra that He brought the essence of both emptiness and existence together. Thus, it is known as the perfect teaching. This means it is a perfect sutra. We need to remember that for these 84,000 Dharma-treasuries, “Teaching spiritual powers is easy, but hearing and accepting this sutra’s meaning is difficult.” Teaching the 84,000 Dharma-treasuries is easy, but accepting the teachings of this perfect sutra and putting them into practice is difficult.

The 12 divisions of the Tripitaka are the long-form prose and so on, these 12 different methods.

The 12 divisions of the Tripitaka are prose that resonates and others, 12 different teaching methods. Though Hearers and Arhats have attained spiritual powers, they have yet to learn this sutra’s meaning, so they still belong to the Small Vehicle. If we get the chance to learn its meaning, we can turn from the Small toward the Great and readily approach the unsurpassed Bodhi. Thus hearing the sutra, being able to accept it and learning its meaning through inquiry and difficult indeed.

Sutras are prose that resonates with the capabilities of sentient beings. They combine the principles of the 12 divisions of the Tripitaka. They are called “prose that resonates”. “Though Hearers and Arhats have attained spiritual powers, they have yet to learn this sutra’s meaning,” so they still belong to the Small Vehicle. Those of the Small Vehicle have not yet heard this sutra. Which sutra is this? It is the Lotus Sutra. When the Buddha was about to begin to expound the Lotus Sutra, He acquiesced to Sariputra, saying, “Since you have asked three times, how can I not teach it?” When the Buddha was about to teach, 5000 people left [the assembly]. For people like Hearers and Arhats, although they had heard His past teachings and attained spiritual powers, they were unwilling to listen to this sutra. They still belonged to the Small Vehicle, so the Buddha [knew] that these people did not possess great capabilities. So, He said, “It is good that they left”. These people lacked [sufficient] capabilities, so it was better for them to leave. It was those who were capable that stayed. When they listened to the sutra, they could accept it wholeheartedly. From this, we can see that listening to this sutra is not easy. “If we get the chance to learn its meaning, we can turn from the Small toward the Great”. If we truly accept this sutra after hearing it, we can truly turn from the Small toward the Great. This is like Venerable Kasyapa and the four great disciples, who, in the Chapter on Faith and Understanding, turned from the Small toward the Great. They regretted that they had remained in the state of Small Vehicle, having sought only to awaken themselves. Now, they realized they [were like the poor son] and had always been standing outside the wealthy [elder’s] door. On the other side of that door there was an abundance of treasures, but they had not realized this. So, they had not yet entered the Great Vehicle. “If we get the chance to learn its meaning, we can turn from the Small toward the Great”. Thus, we can “readily approach the unsurpassed Bodhi”. Now, we can turn from the Small toward the Great and begin to walk toward unsurpassed Bodhi. “Thus hearing the sutra, being able to accept it,” and “learning its meaning through inquiry” are “considered difficult”. This is rare in our present times. To be able to listen, to turn from the Small toward the Great and to walk along the Bodhisattva-path, we must be able to understand and recognize the Bodhi-path. Truly, not many people are able to do that. This means it is difficult.

The following sutra passage states “If someone were to teach the Dharma, helping thousands, millions, billions, countless numbers of sentient beings as numerous as the Ganges’ sands to attain Arhatship and be replete in the Six Spiritual Powers, though this would be beneficial, even this would not be considered difficult”.

If someone were to teach the Dharma, they would be “helping thousands, millions, billions”. Teaching the Dharma to countless sentient beings, “as numerous as the Ganges’ sands,” means many people would come to listen to the sutra. This enables them to attain Arhatship and be replete in the Six Spiritual Powers. This is like the Chapter on Medicinal Plants. According to the Chapter on Medicinal Plants, these people are like medicinal plants. Not trees, they are still medicinal plants. “Though this would be beneficial, even this would not be considered difficult”. Although they would benefit, they would still remain in the Small Vehicle. The benefits obtained through the Small Vehicle are not too difficult [to attain]. According to the 12 divisions of the Tripitaka, what Small Vehicle practitioners have attained is likened to small medicinal plants. although they are nourished by Dharma-rain, their capacities are like those of [small] plants. When I taught the Chapter on Medicinal Plants, you should all have heard this; you should still remember it. Small plants have limited capacities and can only absorb small amounts of Dharma-water. This is how limited teachings are in response to people with limited capabilities. This is also not considered difficult.

Those with limited capabilities are like small plants. Even if there are many of them, “To transform as many people as the Ganges’ sands so they attain realization of the small fruit is not as good as reverently upholding this sutra”. Those who “make offerings to the wondrous Dharma through even just one form or fragrance will all attain Bodhi”.

This means that many can be transformed to attain the small fruit. With the small fruit, everyone seeks only to benefit themselves; no one is willing to benefit others. Although they are not engaged in wrongdoing, they are unwilling to benefit others. People like this do not bring any major benefit to the world. So, even if many people attain the small fruit, they bring few benefits to this world. This “is not as good as reverently upholding this sutra”. “This sutra” is the Lotus Sutra; we must make offerings to it. When it says “make offerings,” as we often say, this means being of service to others. After we have learned something, we must immediately put it into use. Only if we use it can it be called wondrous Dharma. So, we need to make use of it. If we accept it without using it, it is like being a lone tree. Although it has grown tall, it is dried up, and is left all alone.

Therefore, we should be like a great tree that can take in large amounts of rain. When the rain water is absorbed by the tree, it will slowly be released from the roots, and go gradually into the ground to protect the earth. Meanwhile, the tree will flourish and benefit itself. The trunk of the tree flourishes because of its roots and soil. After the water is absorbed, it enters the g round so it can protect earth. The earth then supplies soil and water to the tree. Once this tree grows up, it will bloom and bear seeds. It bears countless seeds which give rise to more trees in order to grow a large forest.

This is why we must make good use of the Lotus Sutra. We must absorb it to make good use of it. We must serve others, which is what we call “making offerings”. In order to help others, we must accept this wondrous Dharma. After accepting it, we must make use of it. We do this by helping others. Helping others is known as “making offerings”. We do everything to help sentient beings because we are making offerings to future Buddhas. This is a cycle. If we can adapt the principles into teachings, adapt them into something that can be applied, something that can benefit us and others, these are [offerings] of form and fragrance. The fragrance of virtue can permeate everything. Our form is comprised of our actions. This can all be seen by everyone. Everything we do is what constitutes our form. Fragrance is the virtue we cultivate. By [offering] these, we can all attain Bodhi. As for “those who uphold, teach and respect,” when it comes to this sutra, we must uphold it and teach it.

After we have accepted it, we teach it to others. Those who listen should accept it reverently. Toward each other we “join palms, bow our heads” to show our respect. We must make an effort to cultivate contemplation. There are the “Four Practices,” which are extended practice, uninterrupted practice, practice with nothing further and practice with reverence. We need to be very earnest and sincere by placing our palms together and bowing our heads. Thus, it states we “will all attain Buddhahood.” Everyone can attain Buddhahood.

“Those who uphold, teach and respect the sutra join palms, bow their heads. All will attain Buddhahood. Without great vows, we will be unable to make offerings. Then cultivating both blessings and wisdom will be difficult.”

If we do not have great vows, we will be unable to make offerings. We will be unable to uphold, teach, respect, accept or make use of the wondrous Dharma. If we cannot make use of the wondrous Dharma, it is because we do not have great vows. Making great vows is not saying, “I only have this sutra [in mind]; I make offerings, recite and read this sutra.” It is not like that.

In reading the sutra we must make offerings, which is to uphold this sutra to make offerings to the wondrous Dharma. “Making offerings” means we both accept it and make use of it. Therefore, all the actions we take and everything we do must be to bring benefit to sentient beings. This is the process of our spiritual practice. This must come from our vows. If we do not make this vow, we cannot make offerings or become one with this sutra. If we cannot make use of this wondrous Dharma, it means we cannot make offerings to it. Without being able to make offerings, it is difficult to cultivate blessings and wisdom. Because we do not have this wish, we cannot practice the Six Paramitas or the causal practice. In the causal practice and the Six Paramitas, “the Six Paramitas” are to benefit people. “The causal practice” refers to wisdom. In order to cultivate our wisdom, we need to continuously make vows and take action in the world. This is cultivating blessings and wisdom. The Six Paramitas and the causal practice must be practiced in parallel. Only then can we truly uphold this sutra.

If we do not have great vows, it is useless to ask about or listen to the sutra. Therefore, when it comes to learning the sutra, we need to take it into our hearts. Then, from our hearts, we make great vows. Once we have made great vows, we need to take action. We must put the Dharma into practice using our faith, vows and actions together. So, we must always be mindful!

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