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 20180515《靜思妙蓮華》於無量劫 難行苦行 (第1348集) (法華經·提婆達多品第十二)

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20180515《靜思妙蓮華》於無量劫 難行苦行 (第1348集) (法華經·提婆達多品第十二) Empty
發表主題: 20180515《靜思妙蓮華》於無量劫 難行苦行 (第1348集) (法華經·提婆達多品第十二)   20180515《靜思妙蓮華》於無量劫 難行苦行 (第1348集) (法華經·提婆達多品第十二) Empty周二 五月 15, 2018 8:14 am

20180515《靜思妙蓮華》於無量劫 難行苦行 (第1348集) (法華經·提婆達多品第十二)

⊙慈悲慧德長養,功德具足修證,圓滿菩提等覺,真如覺性皈合,宇宙虛空一體,空間時間世界,不離一剎那間,覺海開端妙諦,辯才樂說無礙。
⊙顯示證悟之速,把握當下,不退初發一念心在,恆持剎那不變,真如心不動地,慈悲長養辯才,得真如發妙用,積功累德證果。
⊙「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》
⊙「智積菩薩言:我見釋迦如來,於無量劫,難行苦行,積功累德,求菩提道,未曾止息。」《法華經提婆達多品第十二》
⊙於無量劫,難行苦行:曾於無量僧祇劫中,行所難行,無量苦行。難行苦行:謂艱難困苦之行,捨頭目等。
⊙積功累德,求菩提道,未曾止息:積累功德,求於無上菩提之道,從是多劫未曾休息。
⊙積功累德:積千善而成千福相好,累萬德而成萬德莊嚴。
⊙總結難行苦行,廣顯釋迦捨身之多,無芥子許處也。

【證嚴上人開示】
慈悲慧德長養,功德具足修證,圓滿菩提等覺,真如覺性皈合,宇宙虛空一體,空間時間世界,不離一剎那間,覺海開端妙諦,辯才樂說無礙。

慈悲慧德長養
功德具足修證
圓滿菩提等覺
真如覺性皈合
宇宙虛空一體
空間時間世界
不離一剎那間
覺海開端妙諦
辯才樂說無礙

「慈悲慧德長養」。這要我們要用很長期的時間,好好來培養,培養我們的慈悲心。因為慈悲,所以展開我們的智慧,所以常常說「秉持運慧」,我們秉承著我們的慈悲,才來運轉我們的智慧,慈悲、智慧那就是要用長時間,好好來培養。因為我們發心立願了,「四弘誓願」,是我們學佛者不可缺少,諸佛菩薩最根本的大願,我們既然學佛,就是要成佛,我們必定要培養出了,「四弘誓願」。第一願,那就是要「眾生無邊誓願度」。你要度眾生,就要有方法,方法就是智慧,所以必定要培養智慧。

慈悲心是要廣及一切眾生,那分愛,大愛無礙,沒有這些小愛、小情、小知、小見,小小的事情來障礙了我們,為天下眾生大愛的心,這就是要培養。要培養出了宏觀,我們要看開一點、想廣一點,佛的慈悲,就是誓願度眾生,所以我們要發出很大的願力。所以我們要斷除煩惱,煩惱我們必定要斷除,沒有斷除,我們自己就度不到,要如何度別人呢?自己就是滿心煩惱,道道地地的凡夫,牽掛的事情很多,就是為自己這樣在牽掛,自己在煩惱,你要如何度我們自己呢!

所以,佛陀他示相,示這個形相,就是為了要解決,眾生很多矛盾、困難,所以他要脫離家庭,放棄小愛,他才有辦法,開啟了他的第一步跨出去;後來,也要很長很長的時間,走很長的路,不斷去訪問、求教,然後才靜修。這是顯這個形相說:要得覺悟,不是這樣得來那麼容易啊!你就是一輩子的開端,也都要有這樣的形態、過程。這是道理,要去求道理,他就要現這個事相,所以要經過好幾年的時間,受盡了很多風霜歲月的苦,他要堪忍。後來將道理聽進來了,收集入心,然後細思,那就是「靜思惟」,進入「禪定」的境界。「禪定」,不是在那裡光是坐著,那一點點的時間叫做「坐禪」,其實,他是已經將道理匯集了。要說他的道理匯集,我們不斷一直說無始劫來,那個記憶清楚,為求真理,已經不斷在匯集。

道理就是這樣不斷追求過來,在這一輩子現這個短暫的形相,給我們看,這就是慈悲心。現在在說的慈悲,也就是取佛陀他這樣現相成佛,這個事相來說給大家聽,這就是佛為我們的典範。我們也就是要這樣,說不定我們過去生中,我們也是這樣聽法過來的,同樣的,道理我們也累積著,只是我們的記憶來到人間,被模糊掉了,所以沒有很深的記憶。我們這次遇到佛法,有這樣的因緣,我們要用心聽,將過去的記憶再複習回來。好像了解、好像聽懂,這樣子,好像我了解了,若再多用心,就變成了真實了解了,就是道理明朗了。

這也不是今生此世,今生此世再複習,來生來世再複習。這個複習不是複習在聽,我們要入人群,這個人,我已經和他有緣了,來生好像很有緣,因為我們的今生,有和他結到好緣,這個慈悲心關懷過了,好像緣很深,來生來世,好像很親切感,這就是這樣不斷累積,不斷累積。所以,慈悲要用長時間來培養,培養出了我們生生世世,我們都有慈悲心,造福人群,結人生的好緣。

每一次「秉慈運智」,有這個慈悲智慧,這就是平行,這樣「長養」,就是長時間來培養。這個長時間,不只是我們今生此世,應該延續是過去生世,到今生此世,我們有這個因緣會合;我們有這個因緣會合,我們在人群中,在人群中,我們又認識這麼多人了,來生來世,這不斷再培養下去,長時間,不斷地用功。

「功」是內修「誠正信實」。「眾生無邊誓願度」,是我的誠意,我真正打從內心那個至誠的心,能承佛教育,這樣累生世來,我發這樣的願,就是累生世一直下去,這個誠意。就像〈爐香讚〉「誠意方殷」,我們的誠意,從內心表達出來,這「誠」。現在開始,修行要「正」,正我們的心念,心念要正、思惟要正、行為要正、造作等等,自然,我們的煩惱就能去除,去除好我們的煩惱,所造作的一切,無不都是在度眾生,斷煩惱。一邊在度眾生,就是培養慈悲;一方面斷煩惱,那就是成就智慧,所以「悲智雙運」,就是我們在培養、長養。所以慈悲智德,我們要不斷從我們的生活中,這樣將它培養起來。

當然「信為道元功德母」。這幾天,一直跟大家說,要深信,我們才有辦法,佛法聽進去了,我們信受奉行,這是深信,才能夠「法門無量誓願學」,要不然,你聽那麼多,就是一直漏掉,我們一定要深信,才不會一直聽,一直漏。聽,就聽了,但是,自己的自私、煩惱、無明,還是在啊,煩惱沒有斷,這是因為你的信心沒有堅定,你的法門沒有深入,所以,我們必定要信,要深信,「法門無量誓願學」。「佛道無上誓願成」。你要老老實實,好好修行,這樣「誠正信實」所修的行,去用功,我們的「德」,我們才有辦法得到這個道德相。道德,讓人肯定我們,我們說的話,人家才要聽,我們做的事情,人家才願意來響應,我們要度眾生,不是一個人度得了,要統理大眾,去應世間法,去度眾生。

所以我們「三皈依」,「皈依佛,當願眾生體解大道」,要「發無上心」;「皈依法,當願眾生深入經藏」,才「智慧如海」;那「皈依僧,當願眾生統理大眾,一切無礙」。「三皈依」,早晚課,我們都在念,念是念,我們有入心嗎?我們有在長時間在培養嗎?若有,這就是我們在用功。有在用功,才真正是在長期培養;我們這個慈悲智慧,這樣的功德會合,具足了,這樣修行才有辦法證,證悟這個道理,真正去體會,真正去證悟。達成了我們,「眾生無邊誓願度」這個願,最終就是成佛。

這才是真正「圓滿菩提等覺,真如覺性皈合」,反黑歸白了。佛、法、僧,三寶能夠俱全入我們的心,佛、法、僧,是在我們真如本性,是我們內心本具,我們內心本具,有佛法,有佛、有法,也有僧,因為我們本來是清淨,就是無明,才落入在凡夫,凡夫界。凡夫界就是這樣,衍生出了不乾淨的,人類、凡夫,一直衍生下去,這就是我們人間的污濁,就是這樣一直衍生。所以我們要回歸到真正,宇宙虛空一體,道理回歸宇宙間。佛陀的覺悟,就是宇宙天體合一,這就是覺悟了天下宇宙的真理,不論是空間、時間、世界,這麼開闊的裡面,我們人在地球,是因為地心吸引著,凡事慢慢來,我們若能夠脫離地心的吸引,我們剎那間就能夠體悟。就像太空梭,很快脫離地心了,到達宇宙空間的時間,那就很快速了,因為我們凡夫,就是還在空間、時間的世界裡,受地球地心所吸引著,就像在人間,凡夫界,「慢慢來啦」,所以因為慢慢來,就有生生世世。道理聽了之後,我就快要知道了,就一輩子結束了,就要重新再來。

但是重新再來,我們舊的煩惱,比我們在聽法,比我們在入人群,無私的大愛,那個煩惱比無私的大愛還更多。就再將我們複製,又掩蓋住了,就像地心將我們吸引著,讓我們的欲念,不斷吸引著我們,這個煩惱無明一直循環在我們的周圍裡。這就是我們沒辦法覺悟,沒辦法和宇宙天體合而為一,這是我們很遺憾,讓地球地心的吸引力吸引住了。就像我們的煩惱無明將我們吸引著,所以讓我們解脫不了,無法解脫。佛陀,他覺悟、解脫,已經脫離了煩惱無明了。就像脫離了這個地心,空間、時間,不受它所束縛,這樣完全脫離。這種的智慧,已經不受這個,「空間時間世界」。佛陀就是已經與天體合一了,宇宙虛空一體了,所以他的智慧遼闊。

因為這樣,所以「不離一剎那間」,覺悟道理了,就是剎那間,他就能夠透徹了解。這樣就有辦法可解脫,不用再經過,還要多多久的時間,所以說「覺海開端妙諦,辯才說法無礙」。我們若能夠覺悟,這與天體宇宙而合一,超脫了空間、時間、世界觀,跳脫掉了,自然我們就不受這個時間控制,就沒有什麼塵點劫。但是,修行就是,這個塵點劫累積來,我們才有辦法在剎那間,這樣脫離這種宇宙、時間、空間、世界,種種的煩惱把我們束縛住,這是我們能夠跳脫,很多的煩惱無明。

若能夠這樣,我們「覺海開端」,覺海大開了。「妙諦」就是道理,道理很清楚,雖然它甚深微密,很深很深,但是廣大無邊。不過它這樣微密,幾天前說過,「毫芒有乾坤」,這麼微密的道理,我們完全透徹了解,毫芒如乾坤一樣,道理雖然那麼的微密,在我們的智慧,那就是「心包太虛,量周沙界」,任由我們的覺性去體會,我們全都了解。因為這樣,道理都在我們的心裡了。所以「辯才樂說無礙」,道理怎麼說都會通,要教化眾生都沒有困難。

顯示證悟之速
把握當下
不退初發一念心在
恆持剎那不變
真如心不動地
慈悲長養辯才
得真如發妙用
積功累德證果

這就是在「顯示證悟之速」,我們若能夠脫離這種的無明,就像地球,地心將我們吸引住,我們若能夠脫離了,自然宇宙的時間,就不是我們地球的時間了。這個秒鐘就有辦法,這樣繞著地球跑,這種的光速,很快速;頭腦一轉,世界、宇宙天體間的道理,無一不清楚啊!這就是「證悟之速」。就是因為我們煩惱全都斷除了,證悟快速。這就是要把握當下,不退初心,一念心在,恆持剎那不變」,這不就是常常和大家說,「把握當下,恆持剎那」嗎。我們的心念,就是在那個剎那間,對的事情,我們把握起來,這念心不要退失掉,這在剎那間,我們若能夠這念心永遠永遠,長時間,累生世,這個種子永遠都是記憶著,很快速的時間,我們這樣把握住,「恆持剎那不變」,自然「真如心不動地」。我們真如的心就回歸到「十地」,在「菩薩十地」,就能夠這樣,剎那到「不動地」(第八地)。這種真如心不動,那就是那一念,當你發心那念的初心。「初發一念心」,就是在剎那間,剎那間那念心,我們就是長期把握。

常常跟大家說「為佛教,為眾生」,那個剎那的心把握一直到現在,永遠不會將它忘記,絕對是記住。這念心,若能夠堅持下去,是真如不動,永遠一顆真心不動,不論多長的時間,不論多少的辛苦,還是不動搖,目的只有一項,「為佛教,為眾生」。「眾生無邊誓願度」,就是只是一項這樣而已,所以不變。這叫做「恆持剎那」,把握我們這念真如的本性。這念心,這是很好的開示,我這樣將它受持起來,不動。

就要「慈悲長養辯才」。你「不經一事,不長一智」,每一項事情發生出來,每一個人所提出,來刁難,無不都是增長智慧的機會,所以感恩啊!不論怎麼的磨,不怨,感恩啊!你怎麼罵我,怎麼誹謗我,唉呀!感恩啊!心沒有存著怨,就是時時感恩,這樣要長時間來培養呢。沒有放著怨的雜念在心裡,就是煩惱去除,不斷就是修慈悲行,時間不多啊,要利益眾生,什麼樣的怨都沒有了,到最後還是終於他能夠明白,也能夠來護持,同樣的道理。所以「慈悲長養辯才」,你若了解,全都看清楚、了解之後,要來分析道理,那就不困難了。所以「得真如發妙用」,這個真如本性,我們若能愈體會到,自然這個「妙用」,就一直任我們所使用。所以「積功累德」來「證果」,這當然都要用很長久的時間,來培養。

「慈悲慧德」要長時間來培養,「功德具足」才有辦法,必須要,就是要有證悟,就是要從「把握當下,不退初心一念在,恆持剎那間不變」,永遠都沒有變,這樣自然我們的真如不動地就現前了,自然慈悲,這種「慈悲長養」,就像提婆達多和釋迦牟尼佛,他怎麼磨他,釋迦佛都沒有怨,還為他授記呢!所以真如,「得真如發妙用」,自然這個真如,我們愈透徹了解,自然它就發揮了它的妙用。這就是表示我們要不斷累積,累積這個功德,才有辦法證果。下功夫就對了,「誠正信實、慈悲喜捨」,這是成佛的不二法門,這我們要好好培養。

前面的文就是這樣說:「慈念眾生,猶如赤子。」

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》

將有的眾生,當做是很幼小的孩子,我們自己的孩子。佛陀說,「視眾生如一子」。「功德具足」,「心念口演」,心一直就是這樣的慈悲心,把所有的眾生當做自己的孩子,這個慈悲心不斷不斷累積,自然功德就具足了,心念都在這裡,所以口要說法,就沒有障礙了。所以「微妙廣大」,道理很廣大,甚深微妙。「慈悲仁讓」,就是要培養這個慈悲、仁德,我們凡事要讓,不必爭,我們認真用功就對了。所以「志意和雅,能至菩提」。我們就是要這樣,意志,志意,意志一樣,就是很平和,自然培養我們的智德,在我們的身上,我們要領導人,才「有法度」,「有法度」,這就是要培養智德。

所以,下面這段文再這樣說:「智積菩薩言:我見釋迦如來,於無量劫,難行苦行,積功累德,求菩提道,未曾止息。」

智積菩薩言
我見釋迦如來
於無量劫
難行苦行
積功累德
求菩提道
未曾止息
《法華經提婆達多品第十二》

剛才說過了,我們就要長養,長時間來培養慈悲、慧德。同樣的道理,智積菩薩他認為:釋迦牟尼佛他這樣累生累世,不斷不斷在修行,所累積來的功德真的是很大。看,對龍女,能夠很快就得陀羅尼,辯才無礙,實在是無法相信。這也是智積菩薩,為了要讓我們了解,替我們問的,替我們問,釋迦牟尼佛就要那麼,塵點劫,長久的時間累積,這樣在修行,為什麼龍女能夠這麼的快速,所以,「於無量劫,難行苦行」。

於無量劫
難行苦行:
曾於無量僧祇劫中
行所難行無量苦行
難行苦行:
謂艱難困苦之行
捨頭目等

無量劫,釋迦佛他這樣修這麼多的苦行,真的很多啊!佛的《本生經》裡面,是受盡了多少身心的苦磨,頭目髓腦的布施。他要這麼長久的時間,這都是難行苦行啊!這是很長久,那就是在無量阿僧祇劫。這樣這麼長的時間在苦行,這難行苦行,這麼的艱難困苦,捨頭目髓腦等等的苦行,這樣「積功累德求菩提道」。

積功累德求菩提道
未曾止息:
積累功德
求於無上菩提之道
從是多劫
未曾休息

他只是為了一項,要求菩提道,用這麼多的苦行投入。「未曾止息」,都不曾停下來。這麼的長久,這在累積,這樣慢慢積功累德,「求於無上菩提之道」。「從是多劫」,已經很長久的時間了,「未曾休息」過,不曾停息過呢!

積功累德:
積千善
而成千福相好
累萬德
而成萬德莊嚴

這「積功累德」,就是「積千善而成千福相好」,這樣不斷「累萬德而成萬德莊嚴」。要不斷一直累積,從「百福莊嚴」,一直到「千福莊嚴」,千千萬萬的德行這樣一直累積來,這是很不簡單呢!所以,這段文完全就是要解,佛陀他這樣,這麼長久修行的苦行,由智積菩薩來講出來,講出了佛陀長久的時間修行。不是短時的時間,不是今生此世,是在過去生,累生世這樣一直累積,一直到今生此世,才現相成佛,這是很不簡單。

總結難行苦行
廣顯釋迦捨身之多
無芥子許處也

這也就是在解釋,「廣顯釋迦牟尼佛捨身之多」,釋迦牟尼佛,所捨出去的身形很多,無量,就像芥子,芥菜的種子你們曾看過嗎?很細很細,芥菜種子,哪怕那麼小,隨便一抓就很多,所以說無芥子許,真的是很多無量劫,一粒算一劫。芥菜的種子,你看一把起來就有多少呢?這就是表示釋迦佛他捨身,累生世不惜性命,捨身命為救度眾生在行苦行。

用他的生命,要換出了真諦的道理,要把這些道理講給大家了解,很清楚,他一定要到了現相成佛,眾生才能把這個信,集中在一個人所講的話,這個人所講的話,大家集中來相信,這是要累生世無量數劫,不斷捨出,去付出給眾生,都有得到,才有辦法說:「我講的話,來,大家共同一個目標,一句話為標準,大家向這句話去身體力行。」這必定要累生世所結的緣。佛陀告訴我們,人人都有辦法,不是他一個,是人人有辦法,人人都能去付出行善,一念善,利己還能利他人。就像我們這個時候,一直在推動「蔬醒」,盡量蔬食,盡量蔬菜水果,不要殺生,護生。我們一直希望,你不一定是信什麼宗教,你總是起一念愛心,你來護生,不要去殺害動物,這也是一種行善。

就像蓮池大師,他也是一直在推動戒殺,所以他就講起了,有一位做生意的人,他叫做黃德環,有一回他買鱉回來,放在蒸籠裡,在蒸籠裡要將牠放下去蒸時,一時間找不到蒸籠蓋,用斗笠,斗笠,蓋在蒸籠上,在爐子上這樣生火起來。他和朋友在講話,就叫他的傭人:「去看看,那個火生得怎麼樣,蒸籠裡面的鱉幫我看一下。」傭人他就去了,掀開斗笠看,蒸籠裡面沒有鱉,看一看,斗笠怎麼比較重?原來這隻鱉牠吸在斗笠上,但是後面,頭和腳都縮到殼裡,背部已經受熱氣,蒸氣已經將牠燙得快要爛了,但是它還是吸住,吸在斗笠上,他看了很不捨,他就把這隻鱉拿起來,在溝裡將牠放生。水溝的水就是通到河裡,就這樣將牠放生了。

過了一段時間,這個傭人他生病了,這個老闆他感覺,他病得那麼重,住在家裡也不是辦法,就這樣叫人,將他移去溝邊那間房子,一間草屋,在那裡讓他自己自生滅。就在這當中,昏迷不醒,在那個地方,怎麼覺得身體,好像很涼冷的感覺,就清醒過來的時候,就看到身邊,草屋的外面,在那個水溝邊,一堆土,這個土有水,水和土攪在一起,就是爛泥巴,一隻鱉在那個地方,一直在鑽那堆土,一直在鑽那堆土。自己摸摸看,全身都是泥土,泥土,還溼溼的。看到那隻鱉,鱉抬頭,看到他清醒了,所以這隻鱉就這樣抬頭三次,就這樣轉頭向溝裡下去了。這個傭人清醒後,起來了,看到這樣這隻鱉的情形,他這樣好了。起來,覺得人很舒服,慢慢恢復體力了。

這就是眾生皆有佛性,真如本性眾生皆有,佛陀就是要讓我們了解,眾生皆有佛性,皆得成佛,這隻鱉都懂得去報恩,何況龍王女八歲,怎麼不會成佛呢?人人本具佛性。所以我們要很感恩,智積菩薩他有所問,我們就能減掉了一分的疑問,因為智積菩薩有疑,他就會問;他問,文殊菩薩就要回答;文殊菩薩回答,就有這個形象,事相就再排出來。就如他說,釋迦牟尼佛修苦行這麼久,才能成佛,龍女怎能這樣?這就要再等文殊菩薩來回答了。所以我們要時時多用心!

【註一】《蓮池大師放生文圖說》[鱉]

黃德環命僕人蒸鱉,用斗笠蓋鍋蒸煮,蒸過一陣,僕人打開斗笠來看,卻見鱉仰面抓附於笠上,背部全被蒸爛,然而頭部和四足還能伸縮,僕人見狀深生恰恰憐憫,暗將鱉,潛放於可?間,讓它逃生而去。

後來,僕人染患熱病發高燒,奄奄一息將死,黃德環將他遷到河邊屋中調養。當夜有一物,慢慢爬到僕人身上,他頓時感覺全身涼爽,到了天亮時,稍覺清醒,已見物,發現胸部塗滿淤泥,有鱉在泥土間,再三拖拉,再三仰頭探望,然後離去,疾病因而痊愈。

附錄:蓮池大師為明代高僧。《蓮池大師戒殺放生文圖說》為後世所做,非蓮池大師說。


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Explanations by Master Cheng-Yan
Subject: Engaging in Ascetic Practices for Countless Kalpas (於無量劫 難行苦行)
Date: May.15.2018

“We must long cultivate compassion and wisdom and virtue. Once replete with merits and virtues, we will attain realization of the perfect Bodhi of universal enlightenment, return to our enlightened nature of True Suchness and become one with the universe. [The principles] of space, time and the world are all present within a single moment. When the ocean of enlightenment is revealed, the wondrous truth will become clear. With unobstructed eloquence, we take joy in teaching.”

“We must long cultivate compassion and wisdom and virtue.” We must spend a very long time earnestly cultivating our compassion. It is through compassion that we exercise our wisdom. So, we frequently say that “we must exercise both compassion and wisdom.” We can only exercise wisdom through compassion. When it comes to compassion and wisdom, we must spend a long time earnestly cultivating them. This is because we have formed aspirations and made vows. The Four Great Vows are essential to us as Buddhist practitioners. They are the most fundamental great vows for all Buddhas and Bodhisattvas. Since we are learning the Buddha’s teachings, we must seek to attain Buddhahood. So, we must cultivate the “Four Great Vows.” The first vow is “the vow to deliver countless sentient beings.” We need methods to deliver sentient beings. Methods are wisdom, so we must cultivate compassion and wisdom. Also, our compassion must encompass all sentient beings. Our love must be unobstructed great love. We must not let limited love, limited affection, limited knowledge, narrow-minded views or small issues obstruct our great love for the world’s sentient beings. This is something that must be cultivated. We must cultivate a broad perspective to see the bigger picture and think more broadly. The Buddha, in His compassion, vowed to deliver sentient beings. So, we must give rise to great power of vows. Thus we need to eliminate our afflictions; we must eliminate them. If we do not do this, we will not be able to transform ourselves, so how could we possibly transform others? Our hearts will be full of afflictions; we will be truly unenlightened beings. We will worry about so many things. When we are worrying about ourselves and filled with afflictions, how will we be able to transform ourselves?

So, the Buddha manifested this appearance in order to resolve the many conflicts and hardships of sentient beings. He left His family and set aside limited love so that He would be able to take His first step [upon the path]. After that, He [traveled] for a very long time, traversing a very long path while constantly seeking out the teachings. Then He engaged in tranquil practice. He manifested this appearance to show that attaining enlightenment is not easy at all! As we begin [our practice] in this lifetime, we also have to go through this kind of journey.

In order to seek the principles, He had to manifest these matters and appearances. So, He lived like this for many years, suffering through years of hardships; He had to endure this. Later, after listening to the principles and taking them to heart, He then engaged in careful contemplation. This is “calm contemplation”; He entered the state of Samadhi. Samadhi does not mean just sitting there, nor that only that time is “sitting meditation”. Actually, He had already brought the principles together. When it comes to bringing the principles together, we always say He had done so since Beginningless Time. His memory [of them] was very clear. For the sake of seeking the true principles, He had constantly gathered them together. He constantly sought out the principles like this. In this lifetime, He manifested this temporary appearance for us to see. He did this out of compassion. This compassion we are now discussing is also evident from how the Buddha manifested the appearance of attaining Buddhahood and taught everyone through these matters and appearances. So, we must take the Buddha as our role model. We must also be like Him.

Perhaps, in our past lives, we listened to the Dharma as well; we were also accumulating the principles. It is just that when we came to this world, our memories had faded away, and we do not remember these things. Since we have encountered the Buddha-Dharma in this lifetime and have the opportunity [to hear it], we must mindfully listen [to the Dharma] and refresh those memories from the past. We seem to understand what we hear, and since we seem to understand it, if we put in more effort, we can gain true understanding, which means the principles will be clear to us.

We cannot [achieve] this all in this lifetime; we must review [the principles] in this lifetime and then review them again in the next lifetime. We do not review the teachings by just listening, but by going among people. If we already have affinities with a person, we will have even better affinities with this person in the next lifetime because we formed good affinities with this person in this lifetime. When we compassionately care for one another and our affinities seem very deep, in future lifetimes we will feel a sense of kinship with them. This is how we continually accumulate [good affinities]. So, it takes a long time to cultivate compassion; we must cultivate it lifetime after lifetime so that we will all have the compassion to create blessings to benefit others and form good affinities in life. Each time, we exercise both compassion and wisdom. We apply compassion and wisdom in parallel. This must be “long cultivated”; we must cultivate this for a very long time. This long period of time does not merely pertain to this lifetime. We must continue [our cultivation] from past lifetimes in this present lifetime, where these causes and conditions converge. When our causes and conditions converge and we go among people, we will [form affinities] with many people. Then, throughout future lifetimes, we will continue to engage in constant cultivation. For a very long time, we must constantly work hard [to accumulate merits]. [We attain] “merits” by the inner cultivation of “sincerity, integrity, faith and steadfastness”. “I vow to deliver countless sentient beings.” This is our sincere intent, the utmost sincere aspiration that genuinely comes from our hearts and enable us to carry on the Buddha’s teachings throughout lifetime after lifetime. “I formed this aspiration and will sustain it for lifetime after lifetime.”

This sincerity is similar what we say in the Incense Chant about “utmost sincerity”. Our sincerity must be expressed from the heart; this is sincerity. Starting now, we must engage in spiritual practice with “integrity”. We must have integrity in our mindset. We must have integrity in our mindset, thoughts, behavior, actions and so on. Then we will naturally be able to eliminate our afflictions. When we have eliminate our afflictions, our every action will be geared towards delivering sentient begins and eliminating afflictions. As we deliver sentient begins, we are cultivating compassion. As we eliminate afflictions, we are attaining wisdom. So, to “exercise both compassion and wisdom,” we must engage in long-term cultivation. Thus, the virtues of compassion and wisdom must constantly be cultivated in our daily lives. Of course, “Faith is the mother of merits and virtues”. For the past few days, we have been discussing how we must have deep faith to do this. If we listen to and take in the Buddha-Dharma, faithfully accept it and put it into practice, this is what it means to have deep faith. Only then will we able to “vow to learn infinite Dharma-doors”.
Otherwise, no matter how much we listen, it will all keep leaking away. We must have deep faith, or else it will go in one ear and out the other. We may listen to [the Dharma], but our selfishness, afflictions and ignorance are all still present. Our afflictions have not been eliminated, and that is because our faith is not firm; we have not deeply entered the Dharma-doors. So, we must have deep faith, “vow to learn infinite Dharma-doors” and “vow to attain unsurpassed Buddhahood”. We must genuinely and earnestly engage in spiritual practice. We must cultivate “sincerity, integrity, faith, and steadfastness” in our practice. We must work hard [to cultivate] our “virtues” so that we can attain a virtuous appearance. When we are virtuous, people will approve of us, and when we speak, people will listen. When we do things, others will be willing to support us. Deliver sentient beings is not something we can do alone; we must harmoniously lead the people to respond to the workings of the world and go to deliver sentient begins.

So, [we recite]the Three Refuges“. “We take refuge in the Buddha. May all living beings comprehend the great path and form the supreme aspiration.” “ We take refuge in the Dharma. May all living beings delve deeply in the sutra treasury” and “have wisdom like the ocean”. “We take refuge in the Sangha.” “May all living beings lead the people harmoniously without obstructions.” [We recite] “the Three Refuges” during the morning and evening recitations. We have recited it, but have we taken it to heart? Have we engaged in long-term cultivation? If we have, then we are putting in the effort. Only when put in the effort are we truly engaging in long-term cultivation of our compassion and wisdom. When we are replete in merits and virtues, then our spiritual practice will enable us to realize the principles, to truly comprehend and realize them. Then we will fulfill our “vow to deliver countless sentient begins” and attain Buddhahood at last. This is what it means to truly [realize] “the perfect Bodhi of universal enlightenment and return to our enlightened nature of “True Suchness”, turning from darkness to light. Then we can take the Buddha, Dharma and Sangha, the three treasures, completely to heart.

The Buddha, Dharma and Sangha are all part of our nature of True Suchness; we intrinsically possess them in our hearts. In our hearts, we innately possess the Buddha-Dharma; we have the Buddha, Dharma and Sangha. This is because we are originally pure. It is due to our ignorance that we fell into the realm of unenlightened beings. The realms of unenlightened beings is like this; impurities continue to proliferate. Humans and unenlightened beings continue to propagate [impurities]. This is how the defilements in our world continue to proliferate. So, we must return to this state of genuinely “becoming one with the universe”. All the principles go back to the universe; when the Buddha was enlightened. He became one with the universe. This means He awakened to the true principles of the entire universe, whether they were [the principles] of space, time or the world. In the vast expanse of space, we humans are on planet Earth; due to Earth’s gravitational pull, we take things slowly. If we can break free from Earth’s gravitational pull, we will awaken in an instant. This is just like how a space shuttle quickly breaks through the earth’s atmosphere to arrive in space; this happens very quickly. Because we unenlightened beings are still [bound by] space and time, we are pulled in by the earth’s gravity. So, in the realm of unenlightened beings, we take things slowly. Because we take things too slowly, [we are stuck in samsara] lifetime after lifetime. After we listen to the principles and are finally about to understand them, our life comes to an end and we have to start over again. But every time we start over again, our old afflictions are [more numerous] than the Dharma we listen to or the selfless great love we give among people. Our afflictions are more numerous than our selfless great love. We continue to replicate [afflictions], and they entrap us just like how gravity pulls us down. [Our afflictions] give us desirous thoughts that constantly pull at us. These afflictions and ignorance continue to revolve around us. This is why we are unable to awaken and become one with the universe. This is very regretful. We are pulled down by Earth’s gravitational forces just like how our afflictions and ignorance pull us down, preventing us from attaining liberation.

When the Buddha attained enlightenment and liberation. He broke away from afflictions and ignorance just like breaking away from. Earth’s gravitational pull Space and time did not bind Him. He was completely liberated. This kind of wisdom is no longer constrained by “space, time and the world”. The Buddha became one with the universe. The Buddha became “one with the universe”, so His wisdom was vast and expansive. Because of this, [the principles] “were all present within a single moment”. He awakened to the principles. This means that in a single moment, He was able to clearly understand [all principles]. Then He was able to attain liberation and no longer had to go through long period of [of cultivation]. So, “When the ocean of enlightenment is revealed, the wondrous truth will become clear. With unobstructed eloquence, we will take joy in teaching the Dharma unhindered”. When we can attain awakening and become one with the universe, we will transcend the perspectives of space, time and the world. Once we transcend them, we will no longer suffer the constraints of time, and there will be no such things as dust-inked kalpas.

However, spiritual cultivation is something that we must accumulate throughout dust-inked kalpas. Only then will we be able to, in a single moment, transcend the universe, time, space, the world and the various afflictions that constrain us. Then we will be able to break free from our many afflictions and ignorance. If we can do this, the “ocean of enlightenment will be revealed”. The “wondrous truth” refers to the principles. The principles are very clear. Although they are extremely deep, subtle and intricate, so very, very deep, they are also vast and boundless. Although they are subtle and wondrous, like we said a few days ago. “One speck of dust contains the principles of the universe”. When we clearly understand these subtle and intricate principles, one speck of dust will be like the whole universe. Although the principles are very subtle and intricate, with our wisdom. “Our mind will encompass the universe and the boundless worlds within it”. Through our awakened nature we will experience and understand everything. Because of this, as all the principles are within our minds. “With unobstructed eloquence, we take joy in teaching”. No matter how we teach the principles, [sentient beings] will understand, thus transforming sentient beings will not be hard.

This demonstrates how swiftly we can attain awakening. We seize the present moment and do not retreat from our initial aspiration. We sustain the moment forever without changing. With a mind of True Suchness, [we return to] the ground of stillness. With compassion we will long cultivate eloquence. Then we will reach True Suchness, make use of its wondrous applications, accumulate merits and virtues and realize the fruit.

“This demonstrates how swiftly we can attain awakening”. When we can break away from this ignorance, which pulls at us like the gravity of the Earth, when we can break away from it, our time will naturally be like the time in space, not like the time on Earth. Within seconds, we will be able to travel around the planet. This happens at the speed of light, very fast. Once we turn our minds around, the principles of the world and the universe will all become clear. This is “how swiftly we can attain awakening.” Because our afflictions have been completely eliminated, we can quickly attain awakening. We must seize the present moment and never lose our initial aspiration. When we have that aspiration, we sustain the moment forever without changing. Isn’t this what I have always told everyone, that we must “seize the moment and sustain it forever”?

It is all a matter of our thoughts in that moment. To do the right thing, we must seize the moment and never lose sight of that thought. In that moment, if we can sustain that aspiration forever, for a long time, throughout accumulated lifetimes, that seed will always remain in our memory. Time goes by very quickly, but when we seize it and make the most of it, “We sustain the moment forever without changing.” Then, naturally, “With mind of True Suchness [we return to] the ground of stillness.” Our mind of True Suchness will then return to the Ten Grounds, to the Ten Grounds of Bodhisattvas. We will be able to reach “the ground of stillness” in an instant. This mind of True Suchness is still and unmoving. This is the thought we had where we first formed our initial aspiration. Our “initial aspiration” was formed in that split second. So, we must seize the thought of that moment and uphold it for a long time.

I always tell everyone to work “for Buddha’s teachings, for sentient beings.” We must continue to sustain the aspiration we formed in that instant and never forget it. We must always remember it. When we can persist in this aspiration, our mind of True Suchness will be still, unmoving, and our sincere aspirations will never waver. No matter how much time it takes or how hard it may be, we will always remain unwavering. We only have one goal, which is, “For Buddha’s teachings, for sentient beings. I vow to deliver countless sentient beings.” This is our only vow, so it remains unchanging. This is what it means to sustain the moment forever, to seize that thought of our nature of True Suchness. This aspiration is a great teaching, so we should accept and uphold it, unwavering.

To do this, we must, “with compassion, long cultivate eioquence. Without experience, we cannot grow in wisdom.” Every situation that occurs and every challenge others pose to us is an opportunity to grow our wisdom. So, we must be grateful! Regardless of how we are tormented, we never complain, instead, we are grateful! No matter how they revile of disparage us, we must be grateful! When we do not hold grudges in our hearts, we will always be grateful. It takes a long time to cultivate [such a mindset]. When our minds are free of hateful, discursive thoughts, we will eliminate our afflictions and constantly engage in the practice of compassion. We do not have much time. We must benefit sentient beings. We must remain free of resentment, and in the end, they will be able to understand and come to protect and uphold [the Dharma]. The principle is the same. So, “With compassion, we long cultivate eloquence”. If we completely understand [the Dharma], it will be easy to analyze the principles it will be easy to analyze the principles. So, “We will reach True Suchness and make use of its wondrous applications.” When we are able to realize this nature of True Suchness, naturally, “Its wondrous applications will be ours to apply freely.” So, we must “accumulate merits and virtues and realize the fruit.” Of course, this will take a very long time to cultivate. “The virtues of compassion and wisdom take a long time to cultivate.” We must be “replete with merits and virtues to attain realization.” This begins with “seizing the present moment and not retreating from our initial aspiration, sustaining that moment forever without changing.” it must remain unchanged forever. Then, naturally our mind of True Suchness and the ground of stillness will manifest and the ground of stillness will manifest. Naturally, we will have compassion through our long cultivation This is like Devadatta and Sakyamuni Buddha. No matter how [Devadatta] tormented Him, Sakyamuni Buddha never complained and even bestowed predictions upon him. As for our nature of True
Suchness, “We will reach True Suchness and make use of its wondrous applications.” When we thoroughly understand our True Suchness, we will naturally make use of its wondrous applications. This is means we must constantly accumulate these merits and virtues, for only then will we be able to attain the fruit. We just need to put in the effort “Sincerity integrity, faith and steadfastness, loving-kindness, compassion, joy and equanimity is the method of non-duality for attaining Buddhahood.” This must be earnestly cultivated.

In the previous passage, [Manjusri] says, “She thinks of sentient beings with loving-kindness, as if they were newborn children.” 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 though her words is subtle, wondrous and expansive. She is compassionate, benevoient, accommodating, harmonious and graceful in her resolve. Thus she was able to attain Bodhi.

We should see all sentient beings as if they were very young children, as if they were our own children. [Indeed,] the Buddha said, “I see all sentient beings as my only son.”
She is replete with merits and virtues [In] all hat she thinks with her mind and express through her words. We should always be this compassionate and treat all beings as our own children. When we constantly accumulate this compassion we will become replete in merits and virtues. If we focus our minds on this, then the words we use to express the Dharma will be unobstructed. [Her words] are “subtle, wondrous and expansive.” The principles are very vast, extremely profound, subtle and wondrous “She is compassionate, benevolent, accommodating, which means we must also cultivate this kind of compassion and benevolence. In all matters, we should be accommodating; there is no need to fight over anything.” We should just earnestly work hard. So, “[She is] harmonious and graceful in her resolve, thus she was able to attain Bodhi.” We must have the same determination. Resolve and determination are the same thing. We must be harmonious and naturally cultivate our own virtues and wisdom, so that when we guide others, we will “have the Dharma to transform them”. To “have the Dharma to transform them,” we must cultivate virtues and wisdom.

So, the following passage says, “Wisdom Accumulated Bodhisattva said, ‘I have seen how Sakyamuni Tathagata has engaged in difficult ascetic practices throughout infinite kalpas. He has accumulated merits and virtues while seeking the Bodhis-path without ever stopping to rest.”’

As we just mentioned, we must long cultivate compassion, wisdom and virtues. The principle is the same. Wisdom Accumulated Bodhisattva thought, “For lifetime after lifetime, Sakyamuni Buddha has continually engaged in spiritual cultivation. He has accumulated great merits and virtues”. When he looked at the dragon girl and how she could achieve dharani so quickly, how she attained unobstructed eloquence, he truly was unable to believe it. Actually, Wisdom Accumulated Bodhisattva wanted to help us understand, so He asked about this on our behalf. He asked on our behalf. “Sakyamuni Buddha had to practice for dust-inked kalpas and accumulate [merits] over such a long time. This was how He engaged in spiritual practice.” “So how was the dragon girl able to do this so quickly?” So, “[The Buddha] has engaged in difficult ascetic practices throughout infinite kalpas.”

[He] has engaged in difficult ascetic practices throughout infinite kalpas: Throughout infinite asankya kalpas, He engaged in countless difficult ascetic practices. Difficult ascetic practices: this refers to difficult, troublesome and painful practices, such as giving up one’s head and eyes and so on.

For countless kalpas, Sakyamuni Buddha endured many ascetic practices. There really were a lot! In the Jataka Sutra, the Buddha endured so much mental and physical torment. He [willing] gave His head, eyes, marrow and brain to other people. He had [to practice] for such a long time, and these were all difficult ascetic practices! This took a very long time, which is infinite asankya kalpas. He engaged in ascetic practice for such a long time. [By enduring] thee difficult ascetic practices, this difficulty, trouble and suffering, the ascetic practice of giving away. His head, eyes, marrow, brain and so on, “He accumulated merits and virtues while seeking the Bodhi-path”.

He has accumulated merits and virtues while seeking the Bodhi-path without ever stopping to rest: He accumulated merits and virtues while seeking the path to supreme Bodhi. Throughout these many kalpas, He never stopped or rested.

He only had one goal, which was to seek the Bodhi-path. He devoted Himself to so many ascetic practices. He did so “without ever stopping to rest”
He never stopped to rest. For such a long time, He slowly accumulated merits and virtues “while seeking the path to supreme Bodhi. Throughout these many kalpas,” which was a very long time, “He never stopped or rested”. He never once stopped to rest!

So, “He has accumulated merits and virtues” means, “He accumulated a thousand virtues and thereby attained the marks and characteristics of a thousand blessings”. Like this, “He accumulated 10,000 virtues and attained the magnificence of 10,000 virtues”.

He had to constantly accumulate [these virtues], from “the magnificence of one hundred blessings” to “the magnificence of a thousand blessings” He accumulated tens of thousands of virtues, continuously accumulating them. This is no easy matter. So, this entire passage explains how the Buddha engaged in ascetic practices for such a long time. Wisdom Accumulated Bodhisattva discussed the Buddha’s long [course] of spiritual cultivation. This did not take place over a short time, or just in this lifetime, but was rather a continuous accumulation from many previous lives to now. He did this all the way until this lifetime, when He finally manifested the appearance of attaining Buddhahood. This is no easy feat.

In summary, these difficult ascetic practices demonstrate how Sakyamuni gave away His life so often that there was no spot the size of a mustard seed where he had not done so.

This explanation serves to “demonstrate how Sakyamuni gave away His life so often.” Sakyamuni Buddha had given up so many of his previous bodies that they were as countless as mustard seeds. Have you seen a mustard seed before? Mustard seeds are very miniscule; they are so tiny that there are so many of them in just a handful. So it says not even the space of a mustard seed. He truly did this for countless kalpas. Let us take one seed to represent one kalpa. How many mustard seeds are in [ a handful]? This represents how Sakyamuni Buddha gave so much of Himself. Throughout many lifetimes, without any regard for Himself, He gave up His life to save and transform sentient beings and engaged in ascetic practice. He gave up His life in exchange for obtaining the true principles. He wanted everyone to understand these principles very clearly, so He had to manifest the appearance of Buddhahood. Then sentient beings could focus their faith on the words spoken by this single individual. For everyone to focus their faith on what this single individual taught, over many lifetimes and countless kalpas, He had to continuously give of himself. He had to give of Himself to all sentient beings so that they could attain [benefit]. Only then could He say, “[Listen] to what I teach. Come, you must share a common goal, and take [what I teach] as the standard for everyone to put into practice.” This required the affinities formed throughout countless lifetimes. The Buddha told us that everyone has a way [to give]. It is not just the Buddha; everyone can do this. Everyone can give of themselves and do good deeds. With a single good thought, we benefit ourselves and others as well.

This is just like how we are promoting “Ethical Eating” right now we are promoting “Ethical Eating” right now. We should strive toward a plant-based diet. We should strive to eat more fruits and vegetables. We must not take life, but protect life. We always hope that, no matter what religion people believe in, everyone can still give rise to a loving heart and protect all living beings. We should not kill or harm animals. This is also a good deed.

This is just like Master Lian Chi. He always promoted [vegetarianism] as well. So, he told a story about a businessman named Huang Dehuan. One day, he bought a turtle and put it in a steamer basket. When he was about to steam the turtle, he could not find the lid to the steamer basket. So, he used a bamboo hat [douli] as a lid for the steamer basket. Then he started a fire on the stove. [Huang Dehuan] was talking to a friend, so he told his servant, “Go and see how the fire is going and take a look at how the turtle is steaming.” The servant went and lifted the hat to see, but there was no turtle in the steamer. He looked around [and thought,] “Why does the hat feel heavier?” It turned out the turtle was stuck to the hat, but it was upside-down, with its head and legs tucked into its shell. Its back was scalded by the steam. The steam was about to break through the shell, but the turtle was still stuck to the hat. Seeing this, the servant’s heart went out to it, so he picked up this turtle and set it free in the gutter. The water in the gutter flowed into the river, so he set the turtle free there. Some time later, the servant grew sick. The boss, [Huang Dehuan], thought his servant was so severely ill that he could no longer keep him in the house. So the boss instructed that he be moved to a room by the gutter, a straw hut. He left him there to die by himself. At that point, the servant was comatose. In that place, for some reason he began to feel cool. When he woke up from his coma, he looked to the side, outside the hut, where there was a pile of mud by the gutter. There was water in the mud. The water and mud were mixed, so it was very mushy mud. There was a turtle there, digging and digging into the pile of mud. He examined himself and found that his entire body was covered in wet mud. He looked at the turtle. It lifted its head, seeing that he had awaken. So, this turtle lifted its head three times, then turned around and went into the gutter. The servant came to his senses and got up. He saw what the turtle had done. He felt much better. He got up, feeling refreshed and gradually regained his strength.

This is how all sentient beings have Buddha-nature. The nature of True Suchness is intrinsic to us all. The Buddha wanted us to understand that all sentient beings have Buddha-nature and can all attain Buddhahood. The turtle knew to repay [the servant’s] kindness, to say nothing of the eight-year-old dragon girl. How could she not attain Buddhahood? Everyone intrinsically has Buddha-nature. So, we must be very grateful for Wisdom Accumulated Bodhisattva’s questions so that we could resolve some of our doubts. Because Wisdom Accumulated had doubts, he asked questions. He asked questions and Manjusri Bodhisattva answered. When Manjusri Bodhisattva answered, he presented these matters and appearances. For instance, he asked, “If Sakyamuni Buddha had to engage in ascetic practices for so long to be able to attain Buddhahood, how could the dragon girl [attain it so fast?]”
We will need to wait for Manjusri Bodhisattva to answer this question. So, we must always be mindful!

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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20180515《靜思妙蓮華》於無量劫 難行苦行 (第1348集) (法華經·提婆達多品第十二)
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