Would you like to react to this message? Create an account in a few clicks or log in to continue.



 
首頁首頁  相冊相冊  Latest imagesLatest images  會員註冊會員註冊  登入  

 

 20180514《靜思妙蓮華》以信為本 具德速證 (第1347集) (法華經·提婆達多品第十二)

向下 
發表人內容
月亮
版主
版主
月亮


文章總數 : 28897
年齡 : 70
來自 : 台中
威望 : 1661
注冊日期 : 2009-01-11

20180514《靜思妙蓮華》以信為本 具德速證 (第1347集) (法華經·提婆達多品第十二) Empty
發表主題: 20180514《靜思妙蓮華》以信為本 具德速證 (第1347集) (法華經·提婆達多品第十二)   20180514《靜思妙蓮華》以信為本 具德速證 (第1347集) (法華經·提婆達多品第十二) Empty周日 五月 13, 2018 10:02 pm

20180514《靜思妙蓮華》以信為本 具德速證 (第1347集) (法華經·提婆達多品第十二)

⊙慈悲濟物,仁讓克己,復禮為仁,和則處物不違諦理,堪為典範;有此妙行,立地成佛,得至菩提,此中於剎那頃明具德,速證之。
⊙信為道元功德母,增長一切諸善法;除滅一切諸疑惑,示現開發無上道。若一切眾生初入三寶海,以信為本。
⊙「諸佛所說甚深祕藏,悉能受持。深入禪定,了達諸法,於剎那頃發菩提心,得不退轉,辯才無礙。」《法華經提婆達多品第十二》
⊙「慈念眾生,猶如赤子,功德具足,心念口演,微妙廣大,慈悲仁讓,志意和雅,能至菩提。」《法華經提婆達多品第十二》
⊙慈念眾生,猶如赤子:慈念悲愍一切眾生,龍女亦具真如本性,憐惜一切眾生,猶如赤子等無有畏。
⊙功德具足:菩薩六度萬行功德,皆悉具足大心堅固不能壞,如金剛清淨圓滿常住不壞。
⊙心念口演,微妙廣大:心之所懷念口之所論說,其義深微,其體性廣大。
⊙是以無上覺心任運而生,一發永發得不退轉。心念口演謂心之所念,口即能演。故說法度人恆不失時,亦不失機,所說法義,共見為微妙廣大。
⊙慈悲仁讓,志意和雅:慈念悲憫,仁厚謙讓,志願意地,柔和端雅。
⊙慈讓和雅謂煩惱習氣消除淨盡。和則處物不違諦理,法則循序,雅則正己不苟,志真精純無雜,有此風格,立地成佛,能至菩提。
⊙能至菩提:已具足如上種種之修德,能令至於阿耨多羅三藐三菩提。
⊙四悉隨機曰微妙,皆歸一乘曰廣大,慈悲濟物,仁讓克己。四悉檀:佛以四說法遍施一切眾。
⊙以上種種明龍女定慧具足,頓發大心,成就自利利他累功積德,遂得疾至菩提。而悉由得聞是經之故,初不以惡趣女身為礙,則是經最可尊重之義益明矣。

【證嚴上人開示】
慈悲濟物,仁讓克己,復禮為仁,和則處物不違諦理,堪為典範;有此妙行,立地成佛,得至菩提,此中於剎那頃明具德,速證之。

慈悲濟物
仁讓克己
復禮為仁
和則處物不違諦理
堪為典範
有此妙行
立地成佛
得至菩提
此中於剎那頃
明具德
速證之

了解吧,慈悲濟物,仁讓克己,復禮就是仁。「仁者,人也」,做人不要離開這個「仁」字,人和愛的心一定要會合,我們要對人「讓」,我們寧可克己,都不要去虧損他人,這就是我們做人的根本。禮節是我們做人很重要,我們要會謙讓,所以這是禮。所以「復禮為仁」,對人有這樣,有謙讓,我們懂得自己退一步,守禮節,這就是仁人,人有這樣的仁德,這就是我們要學的。孔夫子不就是注重的五個字「溫、良、恭、儉、讓,以得之。」孔夫子他的德就是這五字,很溫和、很善良,對自己很克己,對人都先讓。這事事都是尊重別人。這是很重要,我們學的也是要學這樣。這就是禮節,也就是道理,道理我們不能離開了,「仁讓、克己、復禮」。我們若離開這些道理,我們就不像人了,所以「仁者,人也」。人就是這個「仁」字,這就是我們做人,成功的方向。

所以「和」,「仁」就是要和,人與人之間要和。道理、世界、人類,都要有這個調和,有調和,事與理可以會合起來,很順利,這也要是「和」;天下要能平安,同樣要四大調和;我們身體要健康,同樣也是要四大調和。一個「和」字,我們人與人之間也要彼此和諧,這樣才沒有人禍發生,才沒有世間的問題、社會問題、家庭問題,這些的種種問題,都起於「不和」,這個「和」字是多麼重要啊!

所以「和則處物不違諦理」。我們若要和,就是要慈悲濟物,仁讓,克己,復禮,有這個「仁」字,這些事情做到了,我們的修養有做到,自然我們就和。天下道理都是要這樣,所以「和則處物不違諦理」,我們所在做的事情,道理,人、事、物,我們都不違背,這是我們釋迦佛教我們,教我們要「慈悲濟物」,孔夫子教的「仁讓、克己、復禮」,這不就是同樣,就是要我們一個「和」。「和則處物不違諦理」,人、物之間,人與人之間,人與動物之間,人和這個世間道理之間,都沒有違背,這就是諦理,不會去違背了真理,若這樣就「堪為典範」。人生,要做人的「典範」,我們一般的人說「模範」,這就是要有依教奉行,有順道理而行道,這樣自然就是人間的典範。

所以「有此妙行立地成佛」,我們若有這樣的妙行。這個「妙行」,「六度萬行」,「六度」,大家都知道了,布施、持戒、忍辱、精進、禪定、智慧,就是菩薩道,收過來,就是的六種的方法,展開呢!是萬萬種的方法,要去適應眾生各不相同的習性,各不相同的文化,各不相同的人類、種族、宗教等等,這我們要用很大的修養。這個「六度」之中,「慈悲濟物,仁讓克己,復禮為仁」,這些事情全都包含在裡面,在六度之中,還有很多很多的名詞。

看,眾生是什麼樣的行為,我們要去適應,適應他所需要的,他的行為是善,我們要怎麼樣引導他入佛法中,接受到佛法,引導他走入菩薩道,菩薩還能廣度眾生,從小乘善引入大乘法,這也是度化的一類。眾生惡,惡千千萬萬種,你就要用千千萬萬種的方法,去適應他,他不好的習氣到底什麼樣?不好的行為是什麼方向?我們要用什麼方法去幫助他?這是很重要。所以「六度萬行」,這種的「行」,一定含著甚深微妙法,你要去適應眾生,無量數,就要用無量數的方法,所以這就是「妙行」。這個「妙行」是這樣微密,眾生很多很多的習氣,我們就要用很多很多無量,那個微密的方法去接近他,這叫做「妙行」。菩薩的因行,妙行,這樣累積,一直到了因緣成熟,「立地成佛,得至菩提」。

最近我們都一直跟大家這樣說,「六度萬行」,不要去放棄了微小的善,所以「毫芒有乾坤」,粒米中有日月,一粒米中都能包含日月,毫芒之中就是有乾坤在。這是很真實的道理,我們就是要不斷累積,小善不放棄,非常微細的道理,我們要深入。所以「有此妙行,立地成佛,得至菩提」。我們要學佛一直累積累積,累積到這個道理這麼的微細,還能應用含蓋在天地宇宙之間,這就是要學佛最重要的。所以一直要到「有此妙行,立地成佛,得至菩提」,這個覺,我們已經都覺悟了,才有辦法真正道理含蓋清楚。這裡面「於剎那頃」,在已經因緣都成熟了,在非常綿密的道理中,「此中」,就是綿密的道理都會合,毫芒乾坤、天地宇宙,所有這個「妙行」,我們全都已經通達,我們都走過了。

所以「於剎那頃,明具德,速證之」,自然在那個剎那間通達明了了,具足德行,所以可以在很快速的時間內,就能證得。我們很多事情,平時我們:「這事情到底是怎麼樣?要怎麼做呢?」好像讓我們傷腦筋好幾天,想不通,突然間,不一定一個孩子來,一個動作,我們恍然大悟,原來是這麼簡單,就是這樣而已。或者是其中一句話,了解了。

總而言之,「信」,我們要相信。

信為道元功德母
增長一切諸善法
除滅一切諸疑惑
示現開發無上道
若一切眾生
初入三寶海
以信為本

「信為道元功德母,增長一切諸善法」。我們若有信,我們深入,不怕佛法到底有多長、多遠,佛法,佛陀是很誠懇這樣跟我們說,成佛就是要從信入,從慈善門要攝受,再總持,「總一切法,持一切善」,不怕久,芸芸眾生,累生世你要去投入,我們要相信佛陀所說法。就像是宇宙的道理,宇宙這麼的開闊,宇宙包含著萬物,有粗、有細。粗的,山河、大地、大海,這我們看得到,大海遼闊,山就很崇高,這是我們都看得到。微細的東西,細得像是微塵,微塵又不像我們地球上的微塵,微塵,地球的微塵是這樣很細。在沙漠中,風一吹,我們只知道塵霾,這個塵霾就是沙土這樣在飛,而我們看的,是只有整片霧霧的,其實整片霧霧的是有多少的塵,但是我們看不到,有一粒粒的沙,我們看不到,但是整個起來,就是這樣霧茫茫。

其實,還有宇宙塵。我們所知道的是地球的塵埃,時間一久,桌上沒擦,摸起來沙沙的,什麼時候沙進來,我們的桌子上面呢?土地整片的沙什麼時候進來,我們不知道!但是這是還不夠細,還有宇宙塵。地球的塵埃與宇宙塵埃是不同,因為我們的時間也不同,我們地球的時間繞著太陽走,所以一年是三百六十五天,就是一年;太陽也有在轉,我們是在太陽系裡面,太陽也有在轉,太陽轉在宇宙中,它轉一圈,「一宇宙年」,是我們地球幾億年。所以佛陀對我們說,「劫」長時間。有時候我們會不相信,「真的嗎?時間這麼長!」有時長到人壽有八萬四千歲。是啊!但是是一百年,八萬四千歲之後,一百年減一歲,是因為人類道德敗壞了,所以人類的歲數會減少了。過一百年減一歲,減一歲,一直減到人壽十歲。若到人壽十歲,就是地球的人類,已經一直絕滅了,不是大家平均,不是大家都活到十歲,也有三五十歲的,也有六七十歲的,但是多數都是很快就夭折,是天災、是人禍,或者是一生出來,命不俱全。這種人的苦難愈來是愈密切,愈多哦!這就是人類的歲數平均。

古代,仁德、道德全都很俱全,人很善良,一切眾生都自然生、自然死,這時候,不是啊,天災、人禍,人類與人類中間不調和,造成人禍。每一次人禍發生,尤其是愈來人類愈發展武器,愈是可怕;再者人類在傷殺動物,這生命不斷這樣減少。所以不是自然生,不是自然死,一直到達人類就是這樣,道德一直一直衰敗下去,所以就是每百年減一歲,減到人壽十歲。這當中,一直減下來,所以我們這幾千年來,有歷史以來,我們所知道的,天下不曾有真正的和平的時間,有多長久,就是不斷你搶我奪,幾千年,千多年就是一直這樣傷殺下來。所以佛陀用很耐心,說給我們知道。我們了解道理,道理入心來,我們就開始要好好修行。所以我們人類在宇宙間,地球,太陽系中間的一顆地球,我們的生命實在是很微末。可見佛陀在說的「劫」,這個塵點劫的時間,我們一定要相信,現在科學,讓我們能夠了解,宇宙系統,我們應該要相信。

所以「信為道元功德母」,科學愈發達,愈證明佛陀的誠正信實,在教育我們,就是用道理讓我們知道,這就是我們要相信佛的教法。所以「信為道元功德母」,很多很多的道理,全都是要從「信」,深心的信仰,佛陀所說的法。「除滅一切諸疑惑」。我們一定不要再有疑了,「疑」是浪費光陰,不要疑,相信佛法,相信這樣跟大家分析過了,應該還要更相信。所以「示現開發無上道」,我們若能相信,這宇宙、地球間的道理,我們就愈來愈清楚,要不然誰知道,地球和太陽的運轉時間呢?所以我們要很用心去體會。

佛陀既然說時間,為了要知道時間,就要很用心去找。原來科學家已經將這個宇宙年,他們推測出來了,「一宇宙年」那就是那麼長,示現出了宇宙的道理是這樣,這樣也才一角落而已,一點點。因為葉教授(中央大學天文研究所所長葉永烜教授)來,拿一張宇宙圖,是比這張桌子還大張,在面前,我就說:「我們地球在哪裡?」他就向我比,在這個一小角落,「這裡。」「太陽呢?」「太陽,就在這裡。」「這一點點。」他說:「這張圖裡面很多太陽哦!屬於我們地球的太陽,就是這樣在這裡。」

可見人類是多麼渺小,太陽系有這麼多的行星,還有星河,你想,這麼的渺小的人生,卻是我們的欲念那麼大。很大的道理,我們都疏忽掉了,所以我們要信,才有辦法了解一切諸法;我們要將我們的煩惱去除,沒有疑惑了,才有辦法「示現開發無上道」,很多很多的道理,我們才能發現出來。

所以「若一切眾生初入三寶海」,就是「以信為本」。三寶,佛、法、僧,佛陀出現人間,講說佛法,僧就是專心修行,去了解道理,來接引眾生,從紛亂中,為他們理出一條道讓他們走,讓他們了解,從善門讓他們入佛門來,轉惡為善,這就是我們「六度萬行」。那個「萬行」的妙,是微密的妙法,是甚深的妙法。

我們要做菩薩,我們發心立願,四弘誓願,「眾生無邊誓願度」,你要用很誠意的心;「煩惱無盡誓願斷」,你要用很正的心態,正思、正見、正念,你才有辦法斷掉你的煩惱。這「法門無量誓願學」,法門是這麼的多啊!我們必定要用信心,才有辦法把這麼多的法,人間法、出世間法,天地宇宙萬物的法,我們都要去清楚了解,所以無邊的法,我們誓願學,所以我們一定要信。所以我們要用,很老實修行的心開始,「一信一切信,一斷一切斷,一修一切修」,我們一定要有這樣老老實實,好好修行,不忘初心,這就是我們學佛最重要。

所以,前面的文這樣說:「諸佛所說甚深祕藏,悉能受持」。真的很深的道理含藏著,所以叫做「祕藏」。

諸佛所說甚深祕藏
悉能受持
深入禪定
了達諸法
於剎那頃發菩提心
得不退轉
辯才無礙
《法華經提婆達多品第十二》

向大家講「宇宙年」,可能我們平時講經,也不會講到那裡去,不過「劫」,時間要去探討「劫」,真的嗎?因為我自己有疑,我就不希望人有疑,所以探討起來,我們要相信。現代的,講現代的太陽系和地球的關係,這有關係,在宇宙的一小角落裡面,只是一個宇宙年,只是一個太陽這樣轉的年,就能夠知道這麼長久的時間。你們想,這宇宙間的道理,是不是很微密呢?要很多人一直不斷不斷去探討,要不然它是很微密,佛陀所講的法是含蓋整個宇宙,所以這道理還有很多需要去探討。

所以「甚深祕藏悉能受持」。我們就是「法門無量誓願學,佛道無上誓願成」,所以我們要受持,我們要「深入禪定」。我們講過了,思惟修,是靜慮,我們要用心去體會,好好思考。所以「了達諸法,於剎那頃發菩提心」。若能夠了解了,哦!剎那間,因為他已經累積累積這麼久了,終於了解了。劫,時間的關係,要如何去體會?如何了解呢?哦,了解了,原來宇宙天地之間,道理就是這樣,這也就要去累積,用時間來累積。所以「發菩提心」,愈是要發菩提心,那個覺悟的心,我們也要不斷累積。這樣菩提心增長了,「得不退轉」,所以「辯才無礙」。煩惱去除了,覺悟的心不斷累積了,這樣了解的事情愈多,所以我們要好好用心。

接下來這段文再說:「慈念眾生,猶如赤子,功德具足,心念口演,微妙廣大,慈悲仁讓,志意和雅,能至菩提。」

慈念眾生猶如赤子
功德具足
心念口演
微妙廣大
慈悲仁讓
志意和雅
能至菩提
《法華經提婆達多品第十二》

這是在描述八歲的龍女,她能夠這樣,通達佛法的祕密之藏,也已經總持門,「總一切善,持一切法」,得到陀羅尼的總持門,所以她平時就是「 慈念眾生猶如赤子」。

慈念眾生
猶如赤子:
慈念悲愍一切眾生
龍女亦具真如本性
憐惜一切眾生
猶如赤子
等無有畏

這種慈悲憫念一切眾生,這是龍女已經具足了真如本性,完全這個德行已經會合歸納了,已經具德了,所要修的行已經用功了,得了,德了。我們說過了,「德者,得也」,就是要去用功,已經得來了這個德。所以這真如本性,這個德已經回歸到真如本性了,真如本性,她這個行,妙行已經會合了,這真理和所有的妙行都會合,因為她的這個道理,平時的行為就是這樣,「憐惜一切眾生猶如赤子」。佛陀視眾生如一子,龍女視眾生猶如赤子,這豈不是和佛心相契合了呢?所以「等無有異」,與佛的心就是差不多了,所以說「功德具足」。

功德具足:
菩薩六度萬行功德
皆悉具足
大心堅固不能壞
如金剛
清淨圓滿
常住不壞

「菩薩六度萬行功德,皆悉具足」,功德全都具足,「大心堅固不能壞,如金剛」。大心很堅固了,她發大心,累生、累世、累劫發大心,這就像金剛一樣,很堅固。世間最堅固的東西,都將它譬喻作金剛,所以那個道心很堅定、很堅固,什麼東西都不能破壞它。我們道心堅固,不論什麼困難都難不倒我們的道心,這就是我們修行的決心,這就是要信,要深信,不受境界把我們搖動了,所以「清淨圓滿」,那些煩惱無明全都掃除了,很清淨,很圓滿。「常住不壞」,這個德常住不壞。

所以「心念口演,微妙廣大」。

心念口演
微妙廣大:
心之所懷念
口之所論說
其義深微
其體性廣大

她,龍女,她的心時時都是清淨的妙法,念念都是法,所以她的心念沒有雜念,沒有無明,就是覺入慧海,所以心清淨無污染。所以,「心之所懷念,口之所論說」,她的心全都非常的微密,無不都是法,非常微妙的法;因為這樣,講出來的話,無不都是微妙廣大的法,哪怕是一句話,都已經涵蓋著很廣的道理。就如佛陀,他所說的法,我們就要,一句我們就要解釋很多,大家才有辦法了解,龍女也是這樣,心念口說,所說的法都是微妙廣大,在很綿密中,但是包含廣大的道理。這就是「心所懷念,口之所論說」,她的義理很深很密,甚深微密,這就是她所體會的道理很多,若要講到來,真的是很不容易。所以「其體性廣大」,你看她才八歲而已嗎?她已經體性很廣大,這就是龍女,她已經心包太虛。心包太虛,量周沙界,每一句話出去,都是涵蓋著很大的道理。所以雖然她才八歲,其實「其體性廣大」,所講的道理都很廣很大,涵蓋很深。

所以,「是以無上覺心,任運而生」。

是以無上覺心
任運而生
一發永發得不退轉
心念口演
謂心之所念
口即能演
故說法度人
恆不失時
亦不失機
所說法義
共見為微妙廣大

「無上覺」,無法論比,很高的覺,這個覺性,心念,就是任憑她的心這樣運,任何眾生的根機她都能適應。所以「一發永發得不退轉」,她的發心,任憑什麼樣的眾生,她有辦法去適應,因為她有仁讓的德行,慈悲利濟眾生的心都有,所以她的心,已經能「任運而生」,這個法,去廣度眾生,去適應眾生的根機。所以,發心從一開始發,就永發得不退轉,她發心是這樣發。而我們凡夫呢?是進進退退,就像老鼠籠的白老鼠一樣,只是在那裡踩那個輪子,再怎麼踩還是在那裡,進進退退。但是龍女她就是不退的道心。

所以「心念口演、謂心之所念,用口講出來的話,都是從她內心所得的法的理,這樣講出來,這就是心之所念。心口,「心念口演」,是心所念,口中這樣說出來。所以。「故說法度人恆不失時」。永遠永遠在度人,恆久的時間,都沒有讓它損失那個時間度人,把握當下,恆持剎那,分秒中都不空過,沒有失去那個時機,所以她能度很多人,做很多事情。「所說法義,共見為微妙廣大」,所說的法真的是非常的闊與大,這就是我們要很敬佩龍女,年紀這麼小,年齡八歲,已經有這樣的發心。其實不是這一生,是塵點劫,所有修行,能成佛都是塵點劫以來,那就是看因緣,在哪一生世因緣成熟,哪一生世就剎那覺悟,這就是過去有累積。

慈悲仁讓
志意和雅:
慈念悲憫
仁厚謙讓
志願意地
柔和端雅

所以「慈悲仁讓,志意和雅」,就是有這樣的修養過來。修行,內修外行這樣過來。所以「慈念悲憫,仁厚謙讓。志願意地,柔和端雅」。這就是她所修的德,所修的行,她很仁,很仁慈,很厚,老實忠厚,又是很謙卑,又是很禮讓人,這和孔子的溫良恭儉讓,就是這樣過來。所以「柔和端雅」,龍女實在是端正,很和雅。

慈讓和雅
謂煩惱習氣
消除淨盡
和則處物不違諦理
法則循序
雅則正己不苟
志真精純無雜
有此風格立地成佛
能至菩提

「慈讓和雅」就是說,煩惱習氣全都消除了,慈悲了,尤其是體態、禮節等等,這都完全沒有不好的習氣,習氣全都去除了。

「和則處物不違」。要懂得與人和,我們要與人和,不是人與我們和,我們要與人和,不違諦理。自然「法則循序」,就能很通順。「雅則正己不苟」,沒有馬馬虎虎,自己要威儀端正,不能邋邋遢遢,隨隨便便,對自己是很嚴格。所以「志真精純無雜」,那個意志是很精,很純真,很精純沒有雜念,很純沒有雜。所以「有此風格立地成佛」,我們要到這樣的程度,所以「能至菩提」。

能至菩提:
已具足如上
種種之修德
能令至於阿耨多羅
三藐三菩提
四悉隨機曰微妙
皆歸一乘曰廣大
慈悲濟物
仁讓克己
四悉檀:
佛以四說法
遍施一切眾

「能至菩提」,就是「以具足如上種種之修德」,要有這樣的修行的德行,「能令至於阿耨多羅,三藐三菩提」,才有辦法能到達,我們要修學。所以「四悉隨機曰微妙,皆歸一乘曰廣大」,所以要「慈悲濟物,仁讓克己」,這都要做到,所以這四悉檀我們都包含在內。這就是佛陀說法,普施一切眾生,世界悉檀、為人悉檀、對治悉檀、第一義悉檀,全都包含在內。這種種是表明了,龍女她的定慧具足了。

以上種種
明龍女定慧具足
頓發大心
成就自利利他
累功積德
遂得疾至菩提
而悉由
得聞是經之故
初不以
惡趣女身為礙
則是經最可尊重之義
益明矣

「頓發大心」,開始龍女她就是頓根,就是利根,就是發大心。「成就自利利他,累功積德」,就是這樣就慢慢一直累積,到現在這個時候,「疾至菩提」。所以,「而悉由得聞是經」,是因為她能聽到《法華經》,從老早老早以前,她就聽聞《法華經》了,所以「初不以惡趣女身為礙」。雖然她就是畜生的身形,但是也是女身,她沒有受這樣障礙。「則是經最可尊重之義」,我們應該要清楚,這裡面也涵蓋著很大的道理,就是要告訴我們,眾生都平等,哪怕在畜生類,哪怕在大家對女人的,感覺女人就是障礙多,不成道器,但是龍女就要成佛給大家看。總而言之,這種大乘法的微妙,就是要尊重一切眾生。時時要多用心!

【附註說明】
《論語.學而》子禽問於子貢曰:「夫子至於是邦也,必聞其政,求之與?抑與之與?」子貢曰:「夫子溫、良、恭、儉、讓以得之。夫子之求之也,其諸異乎人之求之與?」

【附註說明】
[宇宙年]
一宇宙年的長度,即太陽繞銀河系中心一周所需的時間,故稱為「一宇宙年」。估計一宇宙年約等於二十億地球年。《教育部國語辭典》
回頂端 向下
月亮
版主
版主
月亮


文章總數 : 28897
年齡 : 70
來自 : 台中
威望 : 1661
注冊日期 : 2009-01-11

20180514《靜思妙蓮華》以信為本 具德速證 (第1347集) (法華經·提婆達多品第十二) Empty
發表主題: 回復: 20180514《靜思妙蓮華》以信為本 具德速證 (第1347集) (法華經·提婆達多品第十二)   20180514《靜思妙蓮華》以信為本 具德速證 (第1347集) (法華經·提婆達多品第十二) Empty周一 五月 14, 2018 12:59 pm

回頂端 向下
月亮
版主
版主
月亮


文章總數 : 28897
年齡 : 70
來自 : 台中
威望 : 1661
注冊日期 : 2009-01-11

20180514《靜思妙蓮華》以信為本 具德速證 (第1347集) (法華經·提婆達多品第十二) Empty
發表主題: 回復: 20180514《靜思妙蓮華》以信為本 具德速證 (第1347集) (法華經·提婆達多品第十二)   20180514《靜思妙蓮華》以信為本 具德速證 (第1347集) (法華經·提婆達多品第十二) Empty周三 3月 13, 2019 11:18 am

Explanations by Master Cheng-Yan
Subject: Swift Realization With Faith as Our Foundation (以信為本 具德速證)
Date: May.14.2018

“We must relieve all beings with compassion, benevolently accommodate others and discipline ourselves. Benevolence is returning to propriety. With harmony, we will never violate the true principles in anything that we do. Then we can serve as a role model. With these wondrous practices, we will attain Buddhahood immediately and will be able to attain Bodhi. In this [state], within an instant, we will attain complete understanding, become replete with virtues and swiftly attain realization.”

I think we can all understand this. We must relieve all beings with compassion, benevolently accommodate others and discipline ourselves. Benevolence is returning to propriety. “Benevolence is what makes us human.” In conducting ourselves as humans, we must never stray from the [concept] of “benevolence”. As humans, we must bring love into our hearts and be “accommodating” of others. We would rather discipline ourselves that bring harm to other people. This is the basis of being human. Propriety and etiquette are very important in conducting ourselves as humans.

We should be humble and accommodating. This is “propriety”. So, “Benevolence is returning to propriety.” We must be humble and accommodating of others like this and understand the importance of taking a step back to observe etiquette. This is what it means to be a benevolent person. To become a person of benevolence and virtue, this is what we must learn to do. Didn’t Confucius emphasize five words? “Gentleness, kindheartedness, respectfulness, frugality and humility are how he attains it.” For Confucius, these five words encompassed his virtue. He was very gentle, kindhearted, self-disciplined and always humbled himself before others. He was respectful of others in everything he did. This is very important. We also need to learn to be like this. This is propriety and etiquette. This is the principles. We must never stray from the principles; we must “benevolently accommodate others, discipline ourselves and return to propriety.” Should we ever stray from these principles, we would cease to seem human. Thus, “Benevolence is what makes us human.” To be human is to be benevolent; it is the direction for us to be a good person and to be successful. So, when it comes to “harmony,” we must have harmony to be benevolent; we must have harmony in our interpersonal relationships.

The principles, the world and humankind all need to be in harmony. If we have harmony, if matters and principles can be united, things will go smoothly; this requires harmony. For there to be peace in the world, the four elements must be in harmony as well. For our bodies to be healthy, the four elements [inside us] must be in harmony. This word “harmony” [is so important]; in our relationships we also need harmony. Then we can be free from manmade calamities and the world, society and the family can be free of problems. All these problems stem from “disharmony”. This is why harmony is so very important. So, “With harmony, we will never violate the true principles in anything that we do.” For there to be harmony, we must relieve all beings with compassion, benevolently accommodate others, discipline ourselves and return to propriety. Then we will have this word, “harmony”. When we accomplish these things, when we cultivate these things, harmony will come naturally to us. The principles of the world all require [harmony]. Thus, “With harmony, we will never violate the true principles in anything that we do.” In all that we do, in all people, matters, things, we will never violate the principles. This is why Sakyamuni Buddha taught us to “relieve all beings with compassion,” and Confucius taught us to “benevolently accommodate others, discipline ourselves and return to propriety.” They are exactly the same; they both say that what we need is “harmony”.

“With harmony, we will never violate the true principles in anything that we do”. In our relationships with things, in our relationships with other people, in our relationships with animals, we will never violate the principles of the world. These are the true principles. We cannot violate the true principles. If we are able to be like this, “then we can serve as a role model”. In life, we should try to become “role models”. Usually, we just use the word “examples”. When we practice according to the teachings and follow the principles as we walk upon the path, we will naturally become role models for others. So, “With these wondrous practices, we will attain Buddhahood immediately.” We must [engage in] wondrous practices. These “wondrous practices” refer to “actualizing the Six Paramitas in all actions.” Everyone knows the Six Paramitas of giving, precepts, patience, diligence, Samadhi and wisdom; this is the Bodhisattva-path. There are six different methods altogether, but if we expand them, they become the countless methods to suit the many unique natures of sentient beings, the diversity of cultures, the many different kinds of human beings and their many races and religions and so on. This requires great self-cultivation. In [the practice of] the Six Paramitas, “We must relieve all beings with compassion, benevolently accommodate others, discipline ourselves and return to propriety.” These things are all encompassed by the Six Paramitas, which encompass many other things as well. We must wait and see how sentient beings behave before responding in a way that suits their needs. If their behavior is already virtuous, we can devise ways to guide them to enter the Buddha-Dharma, accept the Buddha-Dharma and lead them to enter upon the Bodhisattva-path. Bodhisattvas are able to widely transform sentient begins by skillfully guiding them from the Small Vehicle to the Great Vehicle Dharma. This is one way to transform others.

As for sentient begins, their evil comes in countless varieties, so we must use countless methods in order to suit them. What sort of bad habitual tendencies do they have? In what direction does their bad behavior lean? What methods should we use to help them? These are all very important [things to consider]. So, we must [practice] “actualizing the Six Paramitas in all actions”. This kind of “practice” is certain to contain extremely profound, subtle and wondrous Dharma. In order to suit the countless sentient beings, we must use countless methods. So, these are the “wondrous practices”. The “wondrous practices” are subtle and intricate. Sentient beings have so many habitual tendencies, so we must use an infinite array of subtle and intricate methods to draw near them. These are the “wondrous practices”.

The causal practice of Bodhisattvas, these wondrous practices, accumulate in this way until our karmic conditions have matured and “We will immediately attain Buddhahood and reach Bodhi.”

Lately, we have been talking about “actualizing the Six Paramitas in all actions”. We must not disregard even the smallest act of goodness. So, “One speck of dust contains the principles of the universe. One grain of rice stores the power of the world.” Just a single grain of rice contains the sun and moon. Just a single speak of dust contains the entire universe. These are very true principles. We should constantly accumulate [good deeds] and never disregard even the smallest act of goodness. The principles are extremely subtle and intricate; we must delve into them deeply. So, “With these wondrous practices, we will immediately attain Buddhahood and reach Bodhi.” As we learn the Buddha-Dharma, we keep accumulating [knowledge of it] until we [understand] these subtle and intricate principles and can put them to use anywhere in the world. This is the most important thing in learning the Buddha-Dharma.

So, once we fulfill “these wondrous practices, we will immediately attain Buddhahood and reach Bodhi.” This means we have already reached enlightenment. Then we will be able to clearly understand what these true principles contain. This happens “within an instant,” when or karmic conditions have matured. Amidst these extremely intricate principles, “in this [state],” all the intricate principles have come together; one speck of dust contains the principles of the universe. We will have mastered all the “wondrous practices” and fulfilled them all.

Then, “within an instant, we will attain complete understanding, become replete with virtues and swiftly attain realization”. Naturally, in that instant, we will attain complete understanding. We will be replete in our virtue, so in a very short period of time, we will be able to attain realization. We usually approach our problems [by thinking], “How can I get to the bottom of this matter? What should I do about it?” We might wrack our brain for days and days without ever finding a solution, but suddenly, maybe a child will come along and do something that gives us a sudden realization, “So it was that simple all along! That is all there is to it!” Or someone says something that gets us to understand [all of a sudden].

In any case, we must have “faith”. Faith is the source of the Way, the mother of merits and virtues. It nurtures all Dharma of goodness, eliminates all doubts and delusions and reveals and opens the supreme path. For all sentient beings to make their initial entrance into the ocean of the Three Treasures, they must have faith as their foundation.

“Faith is the source of the Way, the mother of merits and virtues. It nurtures all Dharma of goodness.” If our faith is deep, we will not fear how long or far away [the path to] the Buddha-Dharma may seem. As for the Buddha-Dharma, the Buddha sincerely told us that we enter the path to Buddhahood through faith, embrace others through the practice of charity, then go on to retain and uphold the teachings. “Retain all teachings, uphold all goodness.” We must not fear how long it may take; with so many sentient beings, we must dedicate ourselves throughout multiple lifetimes. We must have faith in the teachings of the Buddha. It is just like the principles of the universe. The universe is so vast and spacious. The universe contains all the myriad things, both obvious and subtle. The obvious things are the mountains and rivers, the earth and its oceans. They are the things that we can see. The oceans are vast and the mountains are majestic. They are all things that we can see. The subtle and intricate things are as subtle as a practical of dust. But these practices are not like the dust we have here on Earth. The fine dust here on Earth is very fine; when the wind blows in the desert, all we can see is a haze of dust. The sand flies everywhere to create a dusty haze, and the only thing we can see is a dense haze that covers the entire sky. It turns out that dense haze is actually composed of many particles of sand; it is just that we cannot see them. Those tiny, individual particles of sand are invisible to us, yet when they are all stirred up together, they turn into a dense haze.

Actually, there is dust in the universe as well. All we know about is dust on Earth. If we do not dust off a table for a while, it will become dusty. When did all the dust come in and cover the table? When did the dirt and dust come in? We have no idea! And yet, this is not even the finest of dusts. There is dust out in space as well. Earth dust and space dust are not the same. Our time is different as well. Time on Earth is measured by how long it takes to orbit around the sun, so a single year takes 365 days. This is one year. The sun is also orbiting. We are [orbiting] in our solar system, and the sun also orbits throughout the galaxy. The completion of one cycle is called a “galactic year”. This is several hundred million Earth years.

So, the Buddha taught us that a “kalpa” is a very long period of time. Sometimes we find it hard to believe. Could this really be true? Could there really be such a long period of time? Could people really have lifespans as long as 84,000 years? Yes! However, for every 100 years after the human lifespan reaches 84,000 years, the human lifespan will decrease by one year. This is because of the degeneration of humanity’s morality. Thus, the human lifespan decreases. Every 100 years, the human lifespan decreases by one year until it reaches just 10 years. By the time our lifespan has reached 10 years, people on Earth will already be well on their way to extinction. This does not mean everyone [is the same]; it is not that everyone lives for just 10 years. There are some who will live until 30, 40 or 50, and some even until 60 or 70, but the majority will die prematurely due to disasters, manmade calamities or because of birth defects. People will experience more and more suffering, so much more! [10 years] will be the average lifespan of humankind.

In ancient times, people were replete with benevolence, virtue and morality. People were very kind and honest, and sentient beings all lived and died naturally. Things are not like this anymore! There are natural disasters and manmade calamities. Disharmony among mankind leads to manmade calamities. Every time another manmade calamity occurs, especially as weapons become more advanced, it is more terrible than before.

Then, people are also killing animals. The [human] lifespan is constantly shrinking. Thus, we will no longer have natural [lifespans] or die natural deaths. Mankind will reach the point where, due to our continual moral degeneration, the human lifespan will decrease by one year every 100 years, until the human lifespan is reduced to 10 years. During all of this, our lifespans will continually decrease. As a result, for thousands of years now, since the dawn of history, as far as we know, the world has never enjoyed a period of true peace for too long. Humans have been fighting amongst themselves of years now. We have been maiming and killing one another for thousands of years now.

So, the Buddha used great patience to teach us [the principles]; when we understand the principles and take them to heart, we will earnestly engage in spiritual practice. If we compare humanity to the universe, to Earth, this planet in the solar system, then our lives seem negligible indeed. The “kalpas” the Buddha taught about, that period of time called a dust-inked kalpa, is something we must believe in. Now that science has helped us understand our universe and our solar system, we must believe it.

Hence, “Earth is the source of the Way the mother of merits and virtues”. The more advanced science becomes, the more it testifies to the Buddha sincerity, integrity, faith and steadfastness. When He taught us, He used the principles to help us understand; thus we must have faith in the Buddha’s teachings.

Thus, “Faith is the source of the Way, the mother of merits and virtues”. [The understanding] of many principles always begins with “faith”, with deep faith in the Buddha’s teachings. “[Faith] eliminates all doubts and delusions”. We must no longer have any doubts. “Doubts” are a waste of time. We should not doubt; we should have faith in the Buddha-Dharma. We should have faith; as He explained it for us, we should be all the more faithful.

So, “[Faith] reveals and opens the supreme path”. If we can have faith, we will understand the principles of the universe and the earth more clearly. Otherwise, who would ever [have calculated] the time it takes for the earth and sun to rotate? So, we must mindfully seek to comprehend these things. Since the Buddha taught us about time, if we wish to understand more about it, we should mindfully seek to investigate further. As it turns out, scientists have already estimated the length of a galactic year. This shows what the principles of the universe are like. We only know about a small corner [of the universe], so very little.

I know this because when Professor Ye came, he had a map of the universe with him, a map even bigger than this table. He put it up front. I asked him, “Where is our Earth?” He pointed out to me, “It is in this small corner, here! And the sun? The sun is here. It is very tiny”. He said, “There are many suns [on this map]!” “As for Earth’s sun, our sun it is right here”. Evidently, humankind is quite insignificant! There are so many planets in our solar system, let alone in the Mikey Way! Just think of how insignificant human life is, and yet our desires are so immense. There are such great principles, and we completely ignore them! So, it is only through faith that we can come to understand all the teaching. We need to eliminate our afflictions and free ourselves of doubts and delusions, for only then will [our faith] be able to “reveal and open the supreme path.” Then we will be able to discover many principles. So, for all sentient beings to make their initial entrance into the ocean of wisdom of the Three Treasures, they must have “faith as their foundation.”

The Three Treasures are the Buddha, the Dharma and the Sangha. The Buddha appeared in the world and expounded the Buddha-Dharma. The Sangha focuses on spiritual practice, seeking to understand the principles guiding sentient beings out of chaos, giving them a principled path to walk upon and helping them to understand. Through charity, we help them to enter the Buddhist teachings and turn from evil to goodness. We do this by actualizing the Six Paramitas in all of our actions. The wondrousness of “all of our actions” is the subtle and intricate wondrous Dharma, the extremely profound and wondrous Dharma.

As Bodhisattvas, we form aspirations and make vows, the Four Great Vows. We must “vow to deliver countless sentient beings.” We must be very sincere in doing this. We must “vow to eliminate endless afflictions.” Only with the right state of mind, right views, right mindfulness and right thoughts will we be able to eliminate our afflictions. Then we must “vow to learn infinite Dharma-doors.” There are so many doors to the Dharma! We must have faith, for only with faith will we be able to understand the many teachings, the worldly Dharma the world-transcending Dharma and the Dharma of all things in the universe. We must understand all these things clearly. Since we vow to learn the infinite Dharma, it is crucial for us to have faith. So, we must begin from our earnest aspirations to engage on spiritual practice, “have faith in all, eliminate all afflictions and cultivate all practices.” We must be very earnest; we must practice earnestly and never forget our initial aspirations. This is what is most important for us as Buddhist practitioners.

So, the previous passage says, “As for the entire profound and secret treasury that all Buddhas teach, she has been able to accept and uphold it.” Since the principles contained within are truly profound, it is called a “secret treasury.”

“As for the entire profound and secret treasury that all Buddhas teach, she has been able to accept and uphold it. She has deeply entered into Samadhi and thoroughly comprehends all Dharma, in the span of an instant, she gave rise to Bodhisattva. She attained the states of non-retreating and unobstructed eloquence.”

We spoke of a “galactic year”. When we normally teach the sutras perhaps we do not talk about these things. However, we must investigate this unite time called a “kalpa”. Don’t it really exist? Since I had doubts myself, I do not want anyone else to have doubts, so once we investigate this, we must be believe in it. In this modern age, when we talk about our Earth in relation to our solar system, this relationship takes place in a very small corner of the galaxy. From just a galactic year, from just the time it takes for our sun to orbit [around the center of the galaxy], we are able to know that such a long period of time really does exist. Just think, aren’t the principles of the universe incredibly subtle and intricate? We need many people to investigate them constantly otherwise they are just too subtle and intricate.

The dharma the Buddha taught encompasses the entire universe. So, when it comes to these principles, we still have a lot to investigate. “As for the entire profound and secret treasury, she has been able to accept and uphold it.” Since we “vow to learn infinite Dharma-doors” and “vow to attain unsurpassed Buddhahood,” we should accept and uphold the teachings. We should “deeply enter into Samadhi.” We have discussed cultivating contemplation and meditative concentration. We should mindfully seek to experience this and earnestly considerate it. So, she “thorough comprehended all Dharma. In the span of an instant, she gave rise to Buddhist.” If we are able to understand, it will be instantaneous. This is because she had been working up to this for a very long time until she finally understood. How can we experience and understand a kalpa and relationship with time? “Oh! I understand.”It turns out the principles of the universe as like this. We need to accumulate [this understanding] over a period of time. So, “She gave rise to Bodhicitta.” The more we give rise to Bodhicitta, the more our mind awakens. This also requires our constant accumulation. This is how Bodhicitta grows until we “attain the states of non-retreating” and “unobstructed eloquence.” Once we eliminate our afflictions, we will constantly accumulate this awakening. In this way, we will understand more and more. So, we should work hard to be mindful.

The next passage continues to say, “She thinks of sentient beings with loving-kindness, as if they were newborn children. She is replete with merits and virtues. All that she thinks with her mind and expresses through her words is subtle, wondrous and expansive. She is compassionate, benevolent and accommodating, harmonious and graceful in her resolve. Thus she was able to reach Bodhi.”

This is describing the eight-year-old dragon girl. She was able to understand the secret treasury of the Buddha-Dharma and retain and uphold the teachings. She “retained all goodness and upheld all teachings.” She had attained Dharani, the door of retaining and upholding. So, at all times, “She thought of sentient being with loving-kindness, as if they were newborn children.”

She thinks of sentient beings with loving-kindness, as if they were newborn children: She regarded all sentient beings with loving-kindness and compassion. The dragon girl was also replete with the intrinsic nature of True Suchness. She had empathy for all sentient beings as if they were reborn children, equal and without difference.

In regarding all sentient beings with loving-kindness and compassion, the dragon girl was replete with the nature of True Suchness. She had completely fulfilled and internalized her virtuous practices, so she was already replete in virtue. She had worked hard at her spiritual practice and had attained virtue. As we said before, “With virtue comes attainment. It is through hard work that she was able to attain this virtue. So, she [possessed] the nature of True Suchness, her virtue had reunited with her nature of True Suchness, and her nature of True Suchness had converged with her wondrous practices. She had fully integrated the true principles into all her wondrous practices. For her, when it came to these principles, they were part of her everyday practice. “She had empathy for all sentient beings, as if they were newborn children”. The Buddha looked at sentient beings as if they were His only son. As for the dragon girl, she regarded sentient beings as if they were newborn children. Isn’t this in perfect accord with the Buddha-mind? So, they were “equal and without difference”. Her mind was the same as the Buddha’s.

Thus it says, “She was replete with merit and virtue”. As for “all the Bodhisattvas’ merits of actualizing the Six Paramitas in all actions,” she was totally replete in all of them. “Her great aspirations were firm and invulnerable like a diamond, clear, pure and perfect, permanent and indestructible”.

Her aspirations were great and very firm. She had formed great aspirations; she had formed great aspirations over the course of many lifetimes and many kalpas. [Her aspirations] were as firm as diamonds. As the most resilient things in the world, we often make analogies to diamonds. She was resolute in her spiritual aspirations; they were very firm. Nothing could destroy them. If our spiritual aspirations are firm, no matter what hardships we encounter, nothing cam overturn our spiritual aspirations. This is determination in spiritual practice. This requires faith, deep faith, so that no external conditions can shake us.

[Her aspirations] were “clear, pure and perfect”. Her afflictions and ignorance had been completely eliminated. [Her aspirations] were pure, perfect and complete, “permanent and indestructible”. This kind of virtue is indestructible. Hence, “All that she thinks with her mind and expresses through her words is subtle, wondrous and expansive.”

All that she thinks with her mind and expresses through her words is subtle, wondrous and expansive: What she thought in her mind and what she expressed through her words was profound and subtle in meaning and expansive in essence.

The dragon girl’s mind was always full of pure and wondrous Dharma. Her every thought was of the Dharma. She was free of discursive thoughts and free of ignorance. She had awakened and entered the ocean of wisdom; her mind was pure and undefiled. As for “what she thought in her mind and what she expressed through her words,” every thought in her mind was subtle and wondrous; there was nothing but the Dharma, the extremely subtle and wondrous Dharma. Because of this, her each and every word was full of the subtle, wondrous and expansive Dharma. Her every single word contained these vey expansive principles. It was just like the Buddha and the Dharma He taught; His words require a lot of explanation on our part before we can fully understand what He said. The dragon girl was like this as well. All her thoughts and speech and all the Dharma she taught was subtle, wondrous and expansive. [Her words] were very intricate, yet the principles they encompassed were immense. This is “what she thought in her mind and what she expressed through her words”. It was so profound and subtle in meaning. It was extremely profound, subtle and intricate. This was because she had already realized so many principles that trying to explain them is difficult indeed. [Her teachings] “were so expansive in essence”. How could she only be eight years old? Her [teachings] were already so expansive in essence. This was the dragon girl, whose heart encompassed the endless void; her heart encompassed the universe and the boundless worlds within it. Her every word contained these very great principles. So, even though she was only eight years old, her [teachings] were “expansive in essence”. The principles she taught were expansive, and the meaning they contained was very profound.

So, “She could freely give rise to supreme enlightenment.” She could freely give rise to supreme enlightenment. When she gave rise to aspirations, she would never retreat or deviate from them. She expressed with words the thoughts in her mind. This refers to the thoughts in her mind; she could use her words to freely express them. Therefore, she never missed a time to expound the Dharma and transform people; she did not let any opportunity pass her by. The meanings of the Dharma that she taught were widely seen as subtle, wondrous and expansive.

As for this “supreme enlightenment,” it is unsurpassed and without compare. She could freely make use of this enlightened state of mind to suit the capabilities of any sentient being. Thus, “When she gave rise to aspirations,” “she would never retreat or deviate from them” Whenever she gave rise to aspirations, no matter what a sentient being was like, she would always find a way to suit them. This was due to her virtues of being benevolent and accommodating and her aspiration to benefit and relieve all sentient beings through compassion. So, she could “freely give rise” to these aspirations. She used the Dharma to widely transform others and adapted to sentient beings’ capabilities. So, starting from forming her aspirations, she would never retreat or deviate. This is how she formed aspirations. What about us unenlightened beings? We take one step forward and one step back. We are like a lab rat in a cage that runs around and around on its wheel, all the while staying in the same place. We advance then retreat, but the dragon girl did not retreat from her spiritual aspirations. So, “She expressed with words the thoughts in her mind. This refers to the thoughts in her mind”; the words that she spoke with her mouth all came from speaking the principles of the Dharma of her mind that she had attained. These were the thoughts in her mind. “She expressed with words the thoughts in her mind.” She expressed whatever was in her mind. “Therefore, she never missed a time to expound the Dharma and transform people.” She was always transforming others, and never wasted a moment to transform others. She would seize the moment, then sustain that moment forever. She never wasted any time and she never missed an opportunity, so she was able to transform a lot of people and accomplish many things. “The meanings of the Dharma that she taught were widely seen as subtle, wondrous and expansive.” Indeed, the Dharma she taught was extremely vast and grand. This is why we should admire the dragon girl. She was so young, only eight years old, but she had already formed aspirations like this. Actually, she did not just [form aspirations] in this life alone, but for dust-inked kalpas. All those who engage in spiritual practice and are able to attain Buddhahood have practiced for dust-inked kalpas. It all depends upon karmic conditions. In which lifetime will karmic conditions ripen? In which lifetime will we attain enlightenment in that instant? This is all due to past accumulation. So, “She is compassionate, benevolent and accommodating, harmonious and graceful in her resolve.” This showed her spiritual cultivation. This came from her spiritual practice, both internal and external.

So, “She was kind and compassionate, profoundly benevolent, humble and accommodating. Her aspirations and intentions were gentle, harmonious and graceful." These were the virtues she cultivated, the practices she practiced. She was benevolent, compassionate and profoundly honest and considerate. She was also very humble, as well as extremely accommodating of others. Just like Confucius’ [virtues], she was gentle, kindhearted, respectful, frugal and humble. So, she “was gentle, harmonious and graceful.” The dragon girl was very proper, harmonious and graceful.

She was compassionate, accommodating, harmonious and graceful. This means her afflictions and habitual tendencies were completely eliminated. With harmoniousness, we will handle matters according to the true principles and will follow the Dharma in proper sequence. With grace, we will discipline ourselves to become very mindful. Our aspirations will be sincere, pure and undefiled. With this kind of manner, we will immediately attain Buddhahood and reach Bodhi.

Being “harmonious and graceful” meant that her afflictions and habitual tendencies had been completely eliminated. She was compassionate. Especially in her appearance, etiquette and so on, she was completely free of bad habitual tendencies. Her habitual tendencies had been completely eliminated. “With harmoniousness, we will handle matters according to the true principles.” We need to know how to harmonize with others. We need to harmonize with others; it is not up to others to harmonize with us. It is we who need to harmonize with others. When we accord with the principles, then, naturally, “We will follow the Dharma in proper sequence” and everything will go smoothly. “With grace, we will discipline ourselves to become very mindful.” We will not be negligent. We must be dignified and upright in our demeanor. We cannot be sloppy or careless. We must be very self-disciplined. So, “Our aspirations will be sincere, pure and undefiled.” Our aspirations will be refined and pure, refined, pure and without discursive thoughts. They will be pure and unadulterated. So, “With this kind of manner, we will immediately attain Buddhahood.” This is the level we have to reach.

So, she was able to “reach Bodhi.” “Thus she was able to reach Bodhi y being replete with the myriad virtues he had cultivated, as mentioned above.” We must have these virtues of spiritual practice “to be able to attain Anuttara-samyak-sambodhi.” Only then will we be able to attain this. We must learn and cultivate [these virtues]. [She used] the Four Siddhantas to accord with capabilities, so it says [her teachings] are “subtle and wondrous.” “All [her teachings] return to the One Vehicle, o it says, ‘expansive.'" We must benefit all beings with compassion, “benevolently accommodate others and” “discipline ourselves.” This is what we need to do. So, the Four Siddhantas were all contained within. When the Buddha taught the Dharma, He gave it universally to all sentient beings. The worldly life siddhanta, the individual siddhanta, the curative siddhanta and the supreme meaning siddhanta were all contained within. All these various things demonstrated how the dragon girl was replete with Samadhi and wisdom.

Everything above explains how the dragon girl was replete with Samadhi and wisdom. She immediately formed great aspirations to succeed in benefiting both herself and others. She accumulated merits and virtues, then swiftly attained Bodhi. All this was due to her being able to listen to this sutra. From the beginning, she was not obstructed by being in an evil destiny or a female body. Thus the reason why this sutra is so worthy of respect is even more apparent.

“She immediately formed great aspirations.” From the very beginning, she had very sharp capabilities and formed great aspirations “to succeed in benefiting both herself and others.” She had gradually accumulated this until that moment when she swiftly attained Bodhi. So, “All this was due to her being able to listen to this sutra.” It was all because she was able to listen to the Lotus Sutra. A very long time ago, she had heard the Lotus Sutra. Thus, “From the beginning, she was not obstructed by being in an evil destiny or a female body.” Though she had the form of an animal and a female body, she never let these forms obstruct her. “Thus the reason why this sutra is so worthy of respect” should be even clearer to us. This sutra contains such great principles. It tells us that all sentient beings are equal. Even though she was an animal, even though everyone believed that women had too many obstructions and were not vessels for spiritual practice, the dragon girl showed everyone that she could attain Buddhahood. All in all, the subtlety and wonder of this Great Vehicle Dharma lies in this respect for all sentient beings. Let us always be mindful!

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
回頂端 向下
 
20180514《靜思妙蓮華》以信為本 具德速證 (第1347集) (法華經·提婆達多品第十二)
回頂端 
1頁(共1頁)

這個論壇的權限:無法 在這個版面回復文章
 :: 菩提法水 :: 靜思晨語 :: 靜思晨語—靜思妙蓮華-
前往: