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 20180531《靜思妙蓮華》回顧諸品 勸持流通 (第1360集) (法華經·提婆達多品第十二)

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20180531《靜思妙蓮華》回顧諸品 勸持流通 (第1360集) (法華經·提婆達多品第十二) Empty
發表主題: 20180531《靜思妙蓮華》回顧諸品 勸持流通 (第1360集) (法華經·提婆達多品第十二)   20180531《靜思妙蓮華》回顧諸品 勸持流通 (第1360集) (法華經·提婆達多品第十二) Empty周三 五月 30, 2018 10:02 pm

20180531《靜思妙蓮華》回顧諸品 勸持流通 (第1360集) (法華經·提婆達多品第十二)

⊙修學佛法覺有情人,淨意念自在菩提願,明心修三慧四諦法,持三學無漏共真如。
⊙佛說法華經於其跡門度聲聞人,以上中下之三根有為前後三周。是謂三周說法,一、法說周,二、譬喻周、三、因緣周。
⊙三週說法之一法說周:當舍利弗一人之上根直說妙法之實理,使之悟入一乘者。涉於方便品與譬喻品。
⊙三週說法之二譬喻周:當大迦葉等四人之中根。說三車之譬喻,使之悟入一乘者。歷經譬喻品、信解品、藥草喻品、授記等四品。
⊙三週說法之三因緣周:當其他一切聲聞人之下根,說過去大通智勝佛時之因緣,使之悟入一乘者。化城喻品、五百授記品、學無學人記品是。
⊙法說周、譬喻周、因緣周,如此三段次第度上中下根,三周圓滿具足。而跡門法華之正宗分畢於此三周說法矣。
⊙前既明一真實大乘境之中,共有三章:第一章、正明權實三根得記。第二章、讚歎人持法,身勤修,為法勸募修持經行人。
⊙以下第三章,謂稟佛之教命,捨棄權小持行實法。謂稟佛之教命,捨棄權說而奉持實法。釋之者,即為勸持品。持者:持於是經,使不忘失,不敝壞。如受持、讀誦、書寫、解說、供養、禮拜、恭敬、讚歎等皆是。品居第十三。
⊙以上各品,既明一乘境中之境、行、果,故即以此品<勸持品>為流通,亦勸募持行之旨也。

【證嚴上人開示】
修學佛法覺有情人,淨意念自在菩提願,明心修三慧四諦法,持三學無漏共真如。

修學佛法覺有情人
淨意念自在菩提願
明心修三慧四諦法
持三學無漏共真如

用心喔!我們都是修學佛法的人,人人應該要發心立願,成為菩薩,菩薩就是覺有情人,「覺有情」就是菩薩。所以菩薩在人間,人間發大心、修大行的人,願意入人群去度化眾生。度眾生,就是將我們所知道的法,將我們所體悟到的,我們將我們知道的,體悟的,我們就趕緊跟大家分享,人生苦難偏多,所以就是這樣煩惱多,才需要法來修解我們的煩惱。要如何來修,修行、解除我們的無明,所在產生、製造的煩惱,所以我們要將我們的心得,與大家分享,這叫做「度化眾生」。他心裡有迷茫,心裡有煩惱,有無明,如何為他解釋,讓他煩惱解除,迷,轉迷為悟。這就是在人間發大心、修菩薩行的人,叫做「覺有情人」,在人間就能度化人間。

既然我們發心了,所以「淨意念自在菩提願」。我們要去除煩惱,過去我們若是迷中的凡夫,就是因為修行佛法,我們知道了,我們了解了,知道、了解,我們就要修,我們要心心念念,我們就要修行,如何讓我們的迷與煩惱,將它完全淨去,全都將它洗乾淨。用什麼洗呢?法水,法水來洗滌我們的心念,煩惱無明。這就是我們已經修學佛法了,我們應該有法水,來淨化我們的心,我們的心意既淨化,我們就不用受這麼多,人間無明煩惱將我們纏住,很自在。輕安自安,就是在「菩提願」。

我們發心立願,心願已立了,當然我們心就要自在,發心為人間。我們既然人人都有家庭,人人的家庭,我們就是顧好家庭,顧好本身,家庭的人,我們都要度他們,不是只有三餐吃飽,讓他快樂,這樣迷茫的人生,不是這樣。除了生活上無缺以外,我們要讓他的心也能向道,懂得知足、懂得善解,我們家中的人也會懂得這樣,我們自己善解,去除貪、瞋、癡,這是一位很知足的人,也就是很善解的人,我們懂得知足,我們懂得善解,讓我們的家人也要能知道,從我們的小家庭,普及到整個社會,社會平安,家庭才會平安。不只是家庭、社會、天下,普及到天下,人人都能平安,人人都能知足、善解,這就是需要佛法。

我們要發心立願,就是將佛法,普及給天下,人人了解,應用在天下眾生人群中,種種的苦,除了心中煩惱無明造很多困難,造成了社會混亂,造成了天下污濁,那就是天災、人禍等等,這都是從人類的造作,從星火燎原起來。看看我們每天都在說,現在天下有多少國家,火燒森林,很多的國家,現在(二0十七年)的美國、現在的智利、現在的澳洲等等,森林大火就這樣一片紅,火一直的燒,都已經很久了,整個月了,幾個星期了!這邊熄滅,那邊火又燃起來,去抓到,有幾個人,十幾個人是縱火人。

人是很渺小,如何能造成一大片,好幾十萬甲的大地一片火海?區區的幾個人,就是星火,一點點的火,就燒了這麼大片,所以說起來,人,人心惹成很多的災禍,看得到的是這樣,是什麼心態?那就是心的業障、無明煩惱,這樣造作起來。若能人人受淨化,自然人人就能善解、知足,就沒有貪、瞋、癡、慢、疑這五種的障礙,煩惱無明。現在很多難民流竄在很多國家,受盡了苦難,為什麼呢?還是一樣少數人的觀念,造成了不可收拾,已經牽動了國際間,為了這些難民,這些國家要怎麼樣,能讓它平息這種戰禍?已經國際間這個起起沉沉,要怎麼樣能和?要怎麼樣能讓這些難民安心回家?這好像馬上就開始有一線曙光,但是這個希望,又很快又破滅了。這過程這麼的複雜,其實是這麼的簡單,只要心念淨化,還有什麼事情沒辦法解決呢?放下己見,還有什麼可爭!貪、瞋、癡能除,萬事皆了,和平相處。

這不就是人生的這個意念不淨,因為這樣,我們就要好好修學佛法,有法水來洗滌我們的心,無明煩惱。如何讓我們的心自在,也能讓人人的心自在,大家發心行菩提願,就是菩薩道,住在菩薩道,若能夠這樣,這世間就平安、自在。 所以,我們應該修學的人,就是要「明心修三慧四諦法」。「三慧」就是「聞、思、修」,要多聽、多思考,要好好修行,這就是「三慧」。要怎麼樣能得到,清淨無染的智慧,「淨意念自在」,我們就要「明心修三慧」,聞、思、修。自然世間一切的煩惱,我們因為聽法,清楚了,好好思考,這種煩惱無明的煩惱是如何來的?我們要好好思考,「靜思修」,那就是「禪定」,心能定下來,自然啟開了我們人人的智慧,我們就不會再煩惱無明復生。「四諦法」,大家清楚了,苦、集、滅、道,人生「苦」難偏多,就是來自於人心煩惱無明所聚「集」而來,所以苦啊;要如何「滅」苦呢?就要修行於「道」,這就是「四諦法」。這些法,每天都在說。在《法華經》所過程,所說的法都沒有離開這些法,發菩提心,淨化人心,引導人人聞、思、修,體會「四諦法」,這不就是每天法之中,都含蓋著這些法的存在。

我們要「持三學無漏共真如」。我們「三學」,就是「戒、定、慧」,「戒、定、慧」就是「三學」(三無漏學),我們要「三學無漏」,要戒無漏、定無漏、慧無漏,這要從聞、思、修來。經,聽進去,住在我們的心,我們落實在生活中,這就是「聞」、「思」、「修」。生活中,我們待人接物,時時提高警覺。「四諦法」,人間苦難來自於無明,開口動舌、舉步動足、起心動念,無不都是聚集「苦」的源頭,所以,開口動舌要注意,舉步動足要注意,尤其是起心動念,這在我們的生活中,這些都要用到。我們若能這樣,我們時時都是在「三學無漏」中,這樣我們要回歸真如本性,就不困難了。

《法華經》已經說過了十二品,這十二品之中,所講的法,都是在我們的日常生活中。所以,佛陀講說《法華經》,就是有「跡門」和「本門」。在「跡門」之中,「跡」就是足跡,我們有走過的足跡,我們有經歷過的事情。佛陀所說的法,我們都這樣聽過,這樣感受過的,這叫做「跡門」。佛陀用什麼方法將我們,牽引我們入門,一步一步,這個「跡門」這樣進來。

佛說法華經
於其跡門度聲聞人
以上中下之三根
有為前後三周
是謂三周說法
一、法說周
二、譬喻周
三、因緣周

開始,就是度聲聞,佛陀講說,從他的口出聲音,學佛的人就是聲音入耳,所以這叫做「聲聞」。佛的弟子中,大多數都是聽法入耳,法才能入心,這像在入門一樣。所以,「以上中下之三根」,有三根,也叫做三根,「三根有為前後三周」。我們過去,已經有轉過了「三周」,「三周」就是三個階段過了,那就是叫做「三周說法」。我們已經在這十二品之中,已經經歷了三段的「跡門」,走過的足跡。

這三段文,「三周說法」,第一是「法說周」。

三週說法之一
法說周:
當舍利弗一人
之上根
直說妙法之實理
使之悟入一乘者
涉於方便品
與譬喻品

「法說」就是為了法,佛陀為了要講說《妙法華經》,開始要講之時,先《無量義經》講完之後,就開始靜坐放光,〈序品〉這樣由文殊、彌勒,來讓大家先了解,佛陀現在要說法,應該有大因緣,這是在〈序品〉的描述,這樣過去了。接下來,佛陀出定之時,開始他就不斷不斷讚歎,到〈方便品〉那時候,一直讚歎佛智甚深微妙,也要引導人人,要深信佛智甚深微妙。一直到了〈譬喻品〉,他用種種方法來譬喻,舍利弗終於能夠了解了,了解佛所說法,將要啟動《法華經》,是甚深甚深,佛陀的本懷,真實微妙法,就是要從這樣開始,所以舍利弗一個人能體會,體會佛陀所說的法。

所以,舍利弗上根,直說妙法實理,了解佛陀是要講說妙法真實理,直入這個妙法。舍利弗體會了,所以他體會入一乘道,舍利弗一個人。這麼多的聲聞其中,就是舍利弗,也要再經過,「涉於方便品與譬喻品」,舍利弗就要再經歷過〈方便品〉和〈譬喻品〉,這樣舍利弗終於了解了,佛陀就為一個人授記。這就是「說法周」,第一階段。

第二呢,就是「譬喻周」。

三週說法之二
譬喻周:
當大迦葉等四人
之中根
說三車之譬喻
使之悟入一乘者
歷經譬喻品、
信解品、
藥草喻品、
授記等四品

「譬喻周」就是,大迦葉、目犍連、(須菩提、迦旃延)等四大弟子,終於經歷了〈譬喻品〉過後,他們能了解了,這是中根機。中根機體會到了,佛陀將用譬喻的方式,說「三車」,羊車、鹿車、大白牛車,這種的譬喻,使四個人能夠了解,佛陀除去三乘,歸一乘,開權顯實,為一乘法,這四位終於也能體會了解了。所以,經歷了〈譬喻品〉、〈信解品〉、〈藥草喻品〉,然後就〈授記品〉,為這四位這樣授記了。

第三段,那就是因緣,「因緣周」。

三週說法之三
因緣周:
當其他一切
聲聞人之下根
說過去大通智勝佛
時之因緣
使之悟入一乘者
化城喻品、
五百授記品、
學無學人記品是

「因緣周」就是這些聲聞,上根機舍利弗、中根機四大弟子,再下來,有的人還沒辦法了解,那就是下根機者。那就說過去大通智勝佛,那個時代,那個因緣,釋迦牟尼佛塵點劫來,十六王子當中開始發願,講說《法華經》,一路一直以來,這在〈化城喻品〉中。希望這些下根機的人,也懂得接受,經過了〈化城喻品〉,終於下根的人能瞭解了,所以佛陀還要為這些,下根的弟子授記,所以有〈五百弟子受記品〉,和〈授學無學人記品〉,這都是為下根人,終於經歷了這麼多,才開始能體悟這個一乘法,這樣經過這麼多,上、中、下三根,就是佛陀要用這三段,次第來度上、中、下根機的人。

法說周、譬喻周、
因緣周
如此三段次第
度上中下根
三周圓滿具足
而跡門法華之
正宗分
畢於此三周說法矣

所以,「三周」,上、中、下周,上根機,告一段落,中根機再一段落,下根機再一段落,這樣上、中、下,「三周」圓滿具足。就是在靈鷲山,佛陀的弟子,修行者分做這樣三段的根機,佛陀為他們說法。所以,跡門法華經正宗分,就是這樣,三周說法完成,這就是「正宗分」,在這個「三周說法」完成了。

前面已經明瞭,「一真實大乘境中」,是分為三章。

前既明一真實
大乘境之中
共有三章:
第一章、
正明權實三根得記
第二章、讚歎人持法
身勤修
為法勸募
修持經行人

這三章,第一章就是,「明權實三根得記」,這才是第一章。第一章,三根得記了,都清楚了。第一章就是包括〈方便品〉、〈譬喻品〉、〈信解品〉、〈藥草喻品〉、〈授記品〉、〈化城喻品〉、〈五百弟子受記品〉、〈授學無學人記品〉,總共這麼多品,這樣終於,讓這上、中、下根機這些人,他們能夠了解,三乘歸為一乘法,就是唯有一乘道。佛陀要給弟子的不是要給三乘,最終是一大乘,大白牛車,這是佛陀要讓弟子歸於真如,就是「持三學無漏共真如」,剛才和大家說了,全都要體會。

而第二章呢?第二章那就是「讚歎人持法,身勤修,為法勸募修持經行人」。這是在第二章,那就是〈法師品〉,佛陀為法勸募人。所以我們常常說要募人,也要募心,慈濟是為貧困的人募款,其實就是要募人、募心。有這麼多人,才有辦法這麼的普遍。在國際間,苦難人就有人間菩薩去救濟,這就是募人。當然也是募款,更要募心,心要帶動起來,讓他很誠意,為眾生的苦難去付出,同樣的道理。所以讚歎人受持法,那就是在〈法師品〉。〈法師品〉就是在募,勸募人,為法募人,為法來勸募人來修行,來持經,行道在人間,這就是在〈法師品〉,以及〈見寶塔品〉。

〈見寶塔品〉就是佛,古佛(多寶佛),他過去就是,還沒有講到《法華經》,是一項遺憾,所以他發心立願,入滅之後入寶塔,全身,為說《法華經》的地方,寶塔現前來見證,這就是〈見寶塔品〉要來見證,《法華經》是諸經之王,是一真實法,就是一大乘法。接著是〈提婆達多品〉,〈提婆達多品〉就是要講這部經,是佛佛道同,修行就是要求得真理,即使身為國王,也是去掉了國王的身分,也是求法,為了求法,願意投身作人家的奴僕,受盡了苦磨,只是為了要求取大乘法,妙法,就是這樣,這就是〈提婆達多品〉,講出了釋迦佛與提婆達多的因緣。

提婆達多,在今生此世,就是佛世這個時候,就這樣,過去的因緣,現在與佛在對立,又是受佛的教法,又是破佛的僧團,又是要傷害佛的身體。提婆達多大惡人,但是他對法清楚了解,不過,就是那個煩惱無明,障礙了他向淨道意,淨這個身心的念頭,他就沒有。所以他就是被五障所障礙,貪、瞋、癡、慢、疑,還是凡夫,但是,法很清楚。就像我們世間,懂法、懂道理的人很多,說法,滿口都是法,所講的都是真理,但是行為是相違背,背道而行。說的,滿口都是法,但是做的都是違背法,這就是提婆達多。因為這樣,所以在這一生中,生陷地獄,這樣活生生,地這樣裂開來,就陷落到地底,火這樣冒出來了,這是讓大家看得到的,當他正要傷害佛的時候,忽然間,這樣地裂開,陷入地獄。卻是在這個當中,佛陀在法華會上,還為他授記,這就是表示佛怨親平等。

又在〈提婆達多品〉中,又是龍女,龍女是海龍宮,是畜生類,也身為,現為女身,這樣卻是也轉身成佛了,這是在〈提婆達多品〉,都是這樣的相,現相;事,事相現前,來讓大家體會,法,除了「怨親平等」,階級、名稱全都是平等,無我相,無人相,無眾生相,無壽者相,都沒有了。形象幻化,這表示人間一切都是短暫,無形無蹤,很快就沒有了,這就是真實的道理,真正真實法那個道理,那就是真如本性。從〈化城喻品〉開始,就一直在講,佛就是為妙法而來,為講說大乘法,大乘法歸納於一乘道。這一乘道,就是回歸於,佛陀覺悟那個剎那間,眾生皆有佛性,人人本具。這人人無始以來,都是與生俱來,本來有的,這就是要來證明,沒有「相」的差別,沒有善惡的分別,沒有怨憎會的分別,沒有愛別離的分別,完全只是眾生的因緣,煩惱無明所集來的短暫的人生,那個因緣果報,只是這樣而已。這要讓我們更加清楚,回歸真實,那就是本性覺海。真如本性,人人本具。

所以前面已經告一段落,下面再接下來,就是第三章了。就是「為稟佛之教命,捨權小持行實法」。

以下第三章
謂稟佛之教命
捨棄權小持行實法
謂稟佛之教命
捨棄權說
而奉持實法
釋之者
即為勸持品
持者:
持於是經
使不忘失、不敝壞
如受持、讀誦、
書寫、解說、
供養、禮拜、
恭敬、讚歎等皆是
品居第十三

現在開始,佛陀就是要我們將他所交代的,我們要好好信受奉行,我們要把「權」,小乘法,完全去除,現在要謹慎,入大乘一實法。我們不只是「去小」,我們還要再信受奉行一實法,這叫做「稟佛之教命」,佛陀的教化,佛陀給我們的使命,所以,「捨棄權說而奉持實法」,這就是現在接下去所要講的〈勸持品〉。

現在佛陀開始要向我們講說,所以解釋即為〈勸持品〉,那就是「持者,持是經」,「是經」,那就是《法華經》。《法華經》乃是諸經之王,是甚深微妙綿密的妙法,所以,我們要很用心來受持這部經,「使不忘失」,就是不要忘記了,也不要讓這部經,就這樣讓它不見了。

想到這樣的交代,我就想到當初要離開家庭,在慈雲寺那時候,有一位慈雲寺的信徒來說:「有一部《法華經》,某某人的家庭在打掃,從床下清出了這部《法華經》。那部《法華經》是很古代的一部經典,說要拿去賣給古物商,是不是師父您們要將它買下來?」我聽到他,慈雲寺的信徒向修道法師敘述這部經,我的心忽然間很歡喜,我就說:「我買。」我就這樣買下來了。

當時我買下來,寄放在慈雲寺。要離開家庭的時候,我就向修道法師說:「我那部經,你要幫我帶出來。」就是現在隨著我,一直到現在,這部經還是在我的身邊。是啊,不要讓經典敝壞掉了,所以不要忘記了,也不要讓它壞了。這部經真的是放在人家的床下,拿起來,買回來,那經本都蛀蝕了,也有一點點腐蝕了。再經過這樣的保存著,這部經,有一點點損害,不過對我來說是寶。這是在我們精舍裡面,還有這部經的存在。看到這段文,我就會覺得幸好那個時候,那一念間,這是冥冥中的緣分。現在我在講的《法華經》,那就是那部經。所以,「如受持」,也就是要如法來受持這部經。「讀誦、書寫、解說、供養、禮拜、恭敬、讚歎」等等。這全都是我們過去,在〈法師品〉都已經說過了。現在再接下來的<勸持品>,那就是第十三品。

以上各品
既明一乘境中之
境、行、果
故即以此
<勸持品>為流通
亦勸募持行之旨也

過去的十二品中,已經「明一乘境中」,那一乘境界之中的,境界、行、果。過去就是行,要怎麼走,所以,這品〈勸持品〉,就是流通,就是要怎麼樣,讓這個經典能流通下去,讓法,《妙法蓮華經》,怎麼樣能綿綿不斷,這樣一直一直流傳下去。這前面,已經一實乘之中,就是要如何修,如何行,結果是如何,我們已經開始講了。而到這個時候,我們就要怎麼來保持,怎麼來流通,這是我們未來很重要的,要了解的。這就是流通,也不只是流通,還要勸募持經、行經的人,這個宗旨,我們要很清楚,這就是未來要講的〈勸持品〉。

各位,聽法,不是聽了就過了,聽法,我們要一直在心裡,要回顧過去,要不然,我們已經聽過十二品了,現在要再開始的,要如何讓這部經,能夠應用在人間,人間人人都能夠起歡喜心,身體力行,甚至千秋百世,不斷不斷這樣持法、應用、流傳,很重要,所以我們要好好修學,修學佛法,成為「覺有情人」。回歸剛才所講的話,我們的心意,要「淨意念自在菩提願」,我們現在就開始要準備了,我們人人要「明心」,心要常常很清楚,要好好聞、思、修「三慧」,時時日常生活中,要體會「四諦法」,我們都要很清楚,牢記住。記得,生活的過程,戒、定、慧「三無漏學」,我們才有辦法完全清淨,回歸到我們的真如本性,這我們要用心。

已經這麼多,很重要的「正宗分」,我們要再回顧一下,這就是在〈見寶塔品〉,佛陀說分身都要集合,要集合分身,佛要到達,集佛所說的法都要再回顧,收納回來,要回憶一下,讓這個法,好好再歸位,就像剛才,讓大家回憶一下,這就是法歸位,讓大家再了解一點。所以請大家要時時多用心!

【註一】《法華經大成》
△第二正宗分。文有十九品。以本經綱要,分為四段:
開佛知見:方便品至法師品。(方便、譬喻、信解、藥草、授記、化城、五百弟子受記、授學無學人記、法師)
示佛知見:寶塔天授二品。(見寶塔、提婆達多)
悟佛知見:持品至壽量四品。(勸持、安樂行、從地涌出、如來壽量)
入佛知見:分別功德至常不輕四品。(分別功德、隨喜功德、法師功德、常不輕菩薩)


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Explanations by Master Cheng-Yan
Subject: Recruiting People to Uphold and Spread the Dharma (回顧諸品 勸持流通)
Date: May.31.2018

“Practitioners learning the Buddha-Dharma, people with awakened love, must purify their minds to become free and make vows to attain Bodhi. With a clear mind, they must practice the Three Wisdoms and the Four Noble Truths, uphold the Three Flawless Studies and become one with their True Suchness.”

Be mindful! As practitioners learning the Buddha-Dharma, we should all form aspirations and make vows to become Bodhisattvas. Bodhisattvas are people with awakened love. People with “awakened love” are Bodhisattvas. So, in this world, Bodhisattvas are people who form great aspirations and engage in great spiritual practice. They are willing to go among people to deliver and transform sentient beings. To transform sentient beings, we must [gather] the teachings we know, the ones we have awakened to, those that we know and have realized personally, and readily share them with others. Life is full of suffering. Because of this, we have so many afflictions, and we need the Dharma to cultivate [ourselves] and resolve our afflictions. How should we engage in spiritual practice so that we can rid ourselves of the afflictions that we produce and multiply due to our ignorance? We must share the insights we gain with others. This is what it means to “deliver and transform sentient beings”.

People’s minds are filled with confusion, afflictions and ignorance. How can we explain things to help them rid themselves of afflictions and turn their confusion into awakening? Those in this world who form great aspirations and cultivate the Bodhisattva-practice are known as “people with awakened love.” They are in this world so that they can deliver and transform people. Since we have formed aspirations, “We must purify [our] minds to become free and make vows to attain Bodhi.” We must eliminate our afflictions. In the past, we were unenlightened beings lost in confusion, but through our practice of the Buddha-Dharma we have come to know and we have come to understand. Since we know and we understand, we need to engage in spiritual practice. In our each and every thought, we should be [focused on] our spiritual practice, on how to completely purify our confusion and our afflictions, how to wash them all clean. What do we use to cleanse ourselves? Dharma-water. We use the Dharma-water to cleanse our minds of afflictions and ignorance. Since we have already begun our practice of the Buddha-Dharma, we should have the Dharma-water to purify our minds. When our thoughts are purified, we will no longer be entangled by the many afflictions and the ignorance of the world. We will be free and at ease in our “vows to attain Bodhi.” In forming aspirations and making vows, once we have established our aspirations and vows, our minds will naturally become free to form aspirations on behalf of humankind. Since we all have families, when it comes to our families, we must care for them and live up to our responsibilities. We all wish to deliver our family members. It is more than just providing for them and making them happy. We do not want them to live life lost in confusion. In addition to making sure that they do not lack life’s necessities, we also hope to help them aspire toward the path, to understand the importance of contentment and understanding. We want our family members to learn the importance of these things, too. When we ourselves [practice] understanding and have eliminated our greed, anger and delusion, we will then become a person of great contentment and great understanding. When we know the importance of contentment and understanding, we should help our family members learn the importance of these things, too. We must start from our immediate family and then reach out to our entire society, for only when society is at peace can our families truly be at peace.

This goes beyond our own families, to our society and the whole world; we must reach out to the entire world. For everyone to be able to be at peace and to have contentment and understanding, we need the Buddha-Dharma. So, we must form aspirations and make vows to spread the Buddha-Dharma universally throughout the world so that everyone might understand. We must apply it among the world’s sentient beings [to address] all kinds of suffering. The afflictions and ignorance in our minds, in addition to creating so many hardships [for ourselves], also lead to chaos in society and turbidities throughout the world, such as natural disasters and manmade calamities. These are all brought about by humankind, like an enormous fire caused by a single spark. Just look at how every day we are talking about the forest fires burning in many countries throughout the world. [This is happening] in so many countries. It is happening right now [in 2017] in the US, right now in Chile, right now in Australia and so on. Great fires are setting entire forests ablaze, and have been burning continuously for a very long time now, for an entire month or several weeks. When they are extinguished in one place, they flare up again in another. Some people, dozens of them, have been caught for committing arson. People are so small and insignificant; how can they turn such a huge area, several hundreds of thousands of acres of land, into a sea of fire? Such a small number of people started small fires from a tiny spark, and now they have burned up so much land. So, we say that it is the human mind that has brought about so many catastrophes. This is exactly what we are seeing here. What kind of mindset do these people have? It is he karmic obstructions of the mind, the ignorance and afflictions that bring about such things. If we were to bring purity to everyone, they would naturally be able to have understanding and contentment. They would be free of greed, anger, delusion, arrogance and doubt, these five hindrances, as well as afflictions and ignorance. Right now, there are many refugees who have fled to many countries, and they have suffered enormously. Why has this happened? It is the same; the views of a small number of people have led to such a terrible mess. The international community has been forced to take action on behalf of these refugees. How can these countries quell these disasters of war? With such upheaval in eth international community, how will they be able to find peace? How can they help these refugees find peace and return home? Just when a ray of hope seems to emerge, this hope is dashed away just as quickly. This process is so complicated, but it is actually very simple. So long as peoples’ minds are made pure, what is there that cannot be resolved? If people were to put aside their personal views, then what would be left to fight about ? If greed, anger and delusion were eliminated, then everything would be resolved and people would get along peacefully. It is just that peoples’ minds are impure. For this reason, we should earnestly practice the Buddha-Dharma and use the Dharma-water to cleanse our minds of ignorance and afflictions. We must find ways to free our minds and help everyone free their minds, then we can all form aspirations to put our vows to attain Bodhi into practice; this is the Bodhisattva-path. If everyone were to abide in the Bodhisattva-path, then this world would be peaceful and free. So, as spiritual practitioners, “With a clear mind, [we] must practice the Three Wisdoms and the Four Noble Truths”. The Three Wisdoms are listening, contemplation and practice“. We should listen more, contemplate more and earnestly engage in spiritual practice. These are the Three Wisdoms. How do we attain pure and undefiled wisdom? By “purifying our minds to become free”; then “With a clear mind, [we] must practice the Three Wisdoms,” which are listening, contemplating and practicing. Then, naturally, all afflictions in the world, because we listen to the Dharma, will naturally become clear. We must earnestly contemplate where the source of our ignorance and afflictions come from.

This is what we must earnestly contemplate. “Cultivating contemplation” refers to Samadhi. When the mind is Samadhi, our wisdom will awaken naturally. Then, our afflictions and ignorance will never regenerate within us again. We understand very clearly the Four Noble Truths of suffering, causation, cessation and the Path. Life is full of suffering, and this all comes from the afflictions and ignorance of the human mind, from the accumulation of these causes. So, this results in suffering. How do we bring suffering to “cessation”? Through spiritual practice upon “the Path”. These are the Four Noble Truths. We talk about these truths every day. Over the course of teaching the Lotus Sutra, we have never strayed from these truths. We must give rise to Bodhicitta, bring purity to peoples’ minds and guide people in listening, contemplation and practice to realize the Four Noble Truths. This is how the Dharma [we learn] every day all contains these [four] teachings. We should “uphold the Three Flawless Studies and become one with [our nature of] True Suchness.”

The Three Flawless Studies are precepts, Samadhi wisdom. Precepts, Samadhi and wisdom are the Three Flawless Studies. When it comes to the Three Flawless Studies, we should be flawless in the precepts, flawless in Samadhi and flawless in wisdom. This comes from listening, contemplation and practice. When we listen to the sutra, it abides within our minds. Then we implement it in our daily lives. This is listening, contemplating and practicing. In our daily living, when we deal with people and matters, we must always seek to heighten our vigilance. According to the Four Noble Truths, human suffering stems from ignorance. Our speech, our actions, and the discursive thoughts we give rise to are all sources of suffering’s accumulation. So, we must pay attention to our speech, pay attention to our actions and in particular to our discursive thoughts. As we go about our daily lives, we must apply all of these [teachings]. By doing this, we will always be engaged in the Three Flawless Studies, and returning to our nature of True Suchness will not be difficult at all.

We have now gone through 12 chapters of the Lotus Sutra. In these 12 chapters, the teachings that have been taught are all [applicable] to our daily living. The Buddha, in teaching the Lotus Sutra, used both the “method of the manifest” and the “method of the intrinsic”. In the “teaching of the manifest”, the “manifest” is like footprints. When we walk somewhere, we leave footprints; we have experienced many things. With all the teachings taught by the Buddha, we have heard and experienced them like this. These are called the “teaching of the manifest”. Which methods did the Buddha use to guide us to enter the teachings? His step-by-step [methods] are called the “methods of the manifest”.

When the Buddha taught the Lotus Sutra, He used its teaching of the manifest to transform the Hearers. For the three kinds of capabilities, the great, the average and the limited, He used three cycles successively. These are called the Three Cycles of Expounding the Dharma. 1,The cycle of teaching the Dharma. 2. The cycle of analogies. 3. The cycle of causes and conditions.

At the beginning, He transformed the Hearers. When the Buddha taught, the sound of His voice was emitted from His mouth. This entered the ears of those learning from Him, thus they were called “Hearers”. Among the Buddha’s disciples, most of them had to listen to the Dharma with their ears in order to take the Dharma to heart. This is just like entering a door. So, there are “three kinds of capabilities, the great, the average and the limited”. These are the three kinds of capabilities. “For the three kinds of capabilities, He used three cycles successively.” We have previously already gone through the “Three Cycles”. The “Three Cycles” are the three stages we passed. These are called the “Three Cycles of Expounding the Dharma”. In these 12 chapters, we have already gone through the three stages of the “teachings on the manifest”, the footprint left behind. These three stages are the “Three Cycles of Expounding the Dharma”. The first is “the cycle of teaching the Dharma”.


Of the Three Cycles of Expounding the Dharma, the first is the cycle of teaching the Dharma: To Sariputra, a person of great capabilities, the Buddha directly taught the true principles of the wondrous Dharma, enabling him to realize and enter the One Vehicle. This cycle includes the Chapter on Skillful Means and the Chapter on Parables.

“[The cycle of] teaching the Dharma” was for the sake of the Dharma. The Buddha wished to expound the Wondrous Dharma Lotus Sutra. When He was about to begin teaching, after He had finished teaching the Sutra of Infinite Meanings, He then began to sit in meditation, radiating light. In the Introductory Chapter, Manjusri and Maitreya first helped everyone understand that the Dharma the Buddha was about to teach must have great causes and conditions. This was described in the Introductory Chapter.

Next, when the Buddha emerged from Samadhi, He began by giving endless praise [to all Buddhas]. On reaching the Chapter on Skillful Means, He continuously praised the extremely profound, subtle and wondrous wisdom of all Buddhas in order to guide everyone to have deep faith in the profound, subtle and wondrous wisdom of all Buddhas.

Then in the Chapter on Parables, He kept using all kinds of methods as parables until Sariputra was finally able to understand. He understood the Dharma the Buddha taught and that the Lotus Sutra He was beginning to teach was extremely profound and deep. This was the Buddha’s original intent; the true, subtle and wondrous Dharma. This is how it all began. So, it was only Sariputra who was able to comprehend the Dharma the Buddha taught Sariputra had great capabilities, [so the Buddha] directly taught the wondrous Dharma to Him. He understood that the Buddha wanted to expound the true principles of the wondrous Dharma and entered directly into this wondrous Dharma. Sariputra comprehended it, so he realized and entered the path of the One Vehicle, but this was Sariputra alone. Among the many Hearers there, only Sariputra [could do this], and he still had to go through “this cycle [which] includes the Chapter on Skillful Means and the Chapter on Parables”. Sariputra still had to go further, through the Chapter on Skillful Means and through the Chapter on Parables, before he would finally be able to understand. It was then that the Buddha bestowed predictions upon him alone. This was “the cycle of teaching the Dharma”. This was the initial stage. And the second? That was “the cycle of analogies”.

Of the Three Cycles of Expounding the Dharma, the second is the cycle of analogies: The cycle of analogies: To Mahakasyapa and the other three disciples of average capabilities, He taught the parable of the three carts, enabling them to realize and enter the One Vehicle. This cycle goes through the four Chapters of the Chapter on Parables, the Chapter on Faith and Understanding, the Chapter on Medicinal Plants and the Chapter on Bestowing Predictions.

The “cycle of analogies” refers to when the four great disciples, including Mahakasyapa and Maudgalyayana and so on, had gone through the Chapter on Parables and were finally able to understand. They had average capabilities. With average capabilities, they attained realization. The Buddha used the method of analogies, the teaching of the “three carts”, the sheep-cart, the deer-cart and the great white ox-cart. He used these analogies to help these four disciples understand that the Buddha had eliminated the Three Vehicles and returned to the One Vehicle. He had opened the provisional to reveal the true, which was the One Vehicle Dharma. These four disciples were finally able to realize and understand as well. So, He went through the Chapter on Parables, the Chapter on Faith and Understanding, the Chapter on Medicinal Plants and the Chapter on Bestowing Predictions, in which He bestowed predictions upon these four disciples. The third stage is about causes and conditions. This is the “cycle of causes and conditions”.

Of the Three Cycles of Expounding the Dharma, the third is the cycle of causes and conditions: To all the rest of the Hearers of limited capabilities, He taught them about the past causes and conditions during. Great Unhindered Wisdom Superior Buddha’s time, enabling them to realize and enter the One Vehicle. The Chapter on the Parable of the Conjured City, the Chapter on 500 Disciples. Receiving Predictions and the Chapter on Those at and Beyond Learning are all [part of this cycle].

The cycle of causes and conditions was for these Hearers. Sariputra had great capabilities, the four great disciples had average capabilities and then there were some people who were unable to understand. They had limited capabilities. He taught them about the past Great Unhindered Wisdom Superior Buddha’s time and those causes and conditions. Dust-inked kalpas age, Sakyamuni Buddha, one of the sixteen princes began to make vows and teach the Lotus Sutra, and had done so ever since. This was in the Chapter on the Parable of the Conjured City. He hoped that people of limited capabilities would also learn how to accept [the Dharma]. After they went through the Chapter on the Parable of the Conjured City the people of limited capabilities were finally able to understand. So, the Buddha even bestowed predictions upon these disciples with limited capabilities. Thus, all the disciples the Chapter on 500 Disciples Receiving Predictions and the Chapter on Those at and Beyond Learning were people of limited capabilities. At last, after having gone through so much they were finally able to comprehend and awaken to the One Vehicle Dharma. He went through so many [stages] for those of great, average and limited capabilities. The Buddha had to use three successive stage to transform people of great, average and limited capabilities.

He used the cycle of teaching the Dharma, the cycle of causes and conditions, these three stages in sequence, to transform those of great, average and limited capabilities. Now the Three Cycles were perfectly fulfilled. The Main Teachings within the Lotus Sutra’s teaching of the manifest were completed with these. Three Cycle of Expounding the Dharma.

So, there were “Three Cycles” for those of great, average and limited [capabilities]. There was a stage for those of great capabilities, another for those of average capabilities and another for those limited capabilities. From great to average to limited [capabilities] the three cycles were perfectly fulfilled. The Buddha’s disciples at Vulture Peak, these spiritual practitioners, were divided into three based on their capabilities as the Buddha taught the Dharma to them. So, the Main Teachings of the Lotus Sutra, the “teaching of the manifest” were completed through the Three Cycle of Teaching the Dharma. These Main Teachings were completed through the Three Cycle of Teaching the Dharma.

Earlier. It was made clear that the Great Vehicle of the one reality is divided into three sections.

[The sutra] previously clarified that, in the Great Vehicle of the one reality, there are three sections in total: The first section clarifies that, with the provisional and the true, all three capabilities will attain predictions. The second section praises those who uphold the Dharma and diligently put it into practice. For the sake of the Dharma, He recruits people to learn, uphold and practice the sutra. In the following third section [it says that] to carry out the Buddha’s mission, we must abandon the provisional and the Small and uphold and practice the True Dharma.

Among these three sections, the first section [clarifies that], “with the provisional and the true, all three capabilities will attain predictions. This is just in the first section. In the first section, all three capabilities attain predictions; this is made very clear. The first section includes chapters on Skillful Means, Parables, Faith and Understanding, Medicinal Plants, Bestowing predictions, the Parable of the Conjured City, the 500 Disciples Receiving Predictions and the Chapter on Those at and Beyond Learning. He had to go through so many chapters altogether before, finally, those of great, average and limited capabilities were all able to understand that the Three Vehicles all return to the One Vehicle Dharma, and that is only the path of the One Vehicle. What the Buddha wanted to give His disciples was not the Three Vehicles [teachings], but ultimately the One Vehicle [teachings], the great white ox-cart. The Buddha wanted His disciples return to their nature of True Suchness, to “uphold the Three Flawless Studies and become one with their [nature of] True Suchness.” This is what I just told everyone; hopefully everyone will be able to understand.

And the second section? The second section “praises those who uphold the Dharma and diligently put it into practice. For the sake if the Dharma, He recruits people to learn, uphold and practice the sutra.” This second section includes the Chapter on Dharma Teachers, where the Buddha recruits people for the sake of the Dharma. We often say how in order to recruits others, we must inspire their love as well. When Tzu Chi volunteers gather donations for the poor, what we are actually doing is inspiring people and gathering the love of others. It takes a lot of people to be able to do this so broadly. Internationally, wherever there are people in hardship, Living Bodhisattvas go there to save them. This is what it means to recruit people. Of course, they gather donations as well, but more than anything, they gather love, inspiring the hearts of others and enabling them to sincerely give of themselves to sentient beings in suffering. The principle is the same. So, [this section] praises those who accept and uphold the Dharma. This is the Chapter on Dharma Teachers. In the Chapter on Dharma Teachers, [the Buddha] recruits people. He recruits people for the sake of the Dharma. For the sake of the Dharma, He recruits people to engaged in spiritual practice, uphold this sutra and practice the path in the world. This is in the Chapter ibn Dharna Teachers as well as in the Chapter on Seeing the Stupa of Treasures. In the Chapter in Seeing the Stupa if Treasures, there was a Buddha, in ancient Buddha, Many Treasures Buddha. In the past, He was not able to expound the Lotus Sutra this was His regret. So, He formed aspirations and made vows that after He entered Parinirvana and His entire body was placed in the Stupa, wherever the Lotus Sutra was taught, His stupa of treasures would appear to stand as testimony. The Chapter on Seeing the Stupa of Treasures serves to testify to the fact that the Lotus Sutra is the king of all sutras, the One True Dharma, the One Great Vehicle Dharma.

Next comes the Chapter on Devadatta. In the Chapter on Devadatta it explains how, according to this sutra, all Buddhas share the same path; They all engage in spiritual practice in order to seek and attain the true principles. Even though [the Buddha] was once a king, He relinquished His status as a king and sought the Dharma. For the sake of seeking the Dharma, He was willing to serve as a slave and suffer all kinds of torments, all in order to seek and attain the Great Vehicle Dharma, the wondrous Dharma. This is what happens in the Chapter on Devadatta, which describes the causes and conditions of Sakyamuni Buddha and Devadatta. Devadatta, during this present lifetime when he was in the world together with the Buddha, due to past causes and conditions, was the Buddha’s adversary. Although he had received the Buddha’s teachings, he still tried to destroy the Buddha’s Sangha and tried to do harm to the Buddha’s physical body. Devadatta was a person of great evil. Nevertheless, he clearly understood the Dharma. However, his afflictions and ignorance obstructed him from his spiritual aspirations toward purity. He lacked aspirations to purify his body and mind. So, obstructed by the Five Hindrances of greed, anger, delusion, arrogance and doubt, he remained an unenlightened being. Despite this, he understood the Dharma clearly. This is just like how many people in our world understand the Dharma and the principles, and when they teach the Dharma, the Dharma is in their every word and the true principles are in everything they teach. However, their actions appear contradictory and they go against the path. Though the Dharma is in their every word, they go against the Dharma in their every action. This is what Devadatta was like. Because of this, in that lifetime, he fell into hell while he was still alive. While he was still living and breathing, the earth split open and he plunged into the depths of hell while flames were shooting out. Everyone was able to see how, just as Devadatta was about to hurt the Buddha, the earth suddenly split open and he fell into hell.

Indeed, it was during Devadatta’s time [in hell] that the Buddha bestowed predictions upon him at the Louts Dharma Assembly. This demonstrates the Buddha’s impartiality toward friend and foe. Also, in the Chapter on Devadatta, there was the [case of the] dragon girl as well. The dragon girl was an animal from the dragon palace in the ocean who manifested in a female body. Despite this, she transformed her body and attained Buddhahood. This is in the Chapter on Devadatta, which is full of these kinds of appearances. The manifestation of these matters and appearances enables everyone to comprehend the Dharma. Besides “impartiality toward friend and foe,” with regard to class or titles, they could see all people as equal. This is to have no view of self, no view of people, no view of sentient beings, no view of lifespans, none of these. Forms are illusory. This means that all things in the world are temporary. Formless and intangible, they are soon gone without a trace. This is the true principle, that genuine and true principle. This is the intrinsic nature of True Suchness. Starting from the Chapter on the Conjured City, [the sutra] continually discusses how the Buddha came [to the world] for the sake of the wondrous Dharma, for the sake of teaching the great Vehicle Dharma. The Great Vehicle Dharma goes back to the path of the One Vehicle. This path of the One Vehicle leads back to the very instant of the Buddha’s awakening, to sentient beings possessing the Buddha-nature. It is intrinsic to everyone. Since Beginningless Time, this has been intrinsic to everyone; it has always existed. This is what [the Buddha] came to confirm, that there is no difference between “appearances,” no distinction between good and evil, no difference between meeting those we hate and parting from those we love. Everything depends entirely upon sentient beings’ karmic conditions, the afflictions and ignorance they accumulate during their very brief lifetime; this is the law of karma, and that is all there is. This helps us to understand even more clearly and return to the truth. This is the intrinsic ocean of enlightenment, our nature of True Suchness that we all inherently possess. So, the previous section has now come to an end.

What comes next is the third section. “To carry out [the Buddha’s] mission, we must abandon the provisional and the Small and uphold and practice the True Dharma”.

In the third section, it says that to follow the Buddha’s instructions, we must abandon the provisional and the Small and uphold and practice the True Dharma. This means we must follow the Buddha’s instructions to abandon the provisional teachings and practice and uphold the True Dharma. This is explained in the Chapter on Encouragement to Uphold the Sutra. Uphold: We must uphold this sutra and ensure that it is not forgotten, lost, damaged or destroyed. Accepting, upholding, reading, reciting, transcribing, expounding, making offerings, making prostrations, respecting and praising it are all part of upholding [this sutra]. This is the 13th Chapter.

Starting from right now, the Buddha would like us to [accept] what He imparted unto us, to earnestly accept and practice it faithfully. When it comes to the “provisional,” the Small Vehicle Dharma, we must completely [abandon it]. Now we must carefully enter into the One True Dharma of the Great Vehicle. Not only must we “leave the Small,” we must also go on to faithfully accept and practice the One True Dharma. This is what it means to “follow the Buddha’s instructions”. The Buddha taught and transformed [us]. The Buddha gave us a mission. So, we must “Abandon the provisional teachings and practice and uphold the True Dharma”. When He wants to teach next is contained in the Chapter on Encouragement to Uphold the Sutra. What the Buddha will start to explain to us in the Chapter on Encouragement to Uphold the Sutra is that “we must uphold this sutra”. “This sutra” refers to the Lotus Sutra. The Lotus Sutra is the king of all sutras; it is the extremely profound, subtle and intricate wondrous Dharma. So, we must be very mindful as we come to accept and uphold this sutra to “ensure that it is not forgotten”. We do not want it to ever be forgotten, nor do we want this sutra to ever become lost. When I think of what He has handed down to us, I think back to the time when I had just left the lay life, back when I was staying at Tzu Yun Temple. There was a lay devotee there at Tzu Yun Temple who came to us and said, “There is a copy of the Lotus Sutra. So and so’s family was cleaning up their house, and they pulled this copy of the Lotus Sutra out from under the bed. This copy of the Lotus Sutra is quite an antique. They were going to take it to an antique shop to sell it, but I was wondering if any of the Dharma masters wanted to buy it.” When I heard this lay devotee of Tzu Yun Temple describe this copy of the sutra to Master Xiu Dao, my heart was suddenly filled with joy. I told him, “I will buy it!” And with that, I bought it. Back then, when I bought it, I left it in the care of Tzu Yun Temple. When I was going to leave the lay life, I went to Master Xiu Dao and said, "Please bring the sutra for me.” It is still in my possession right now. It has always been with me up to this very day. This copy of the sutra is still with me. It is true! We must not allow any sutra to be damaged or destroyed. So, we must not forget them, nor let them become ruined.

This copy of the sutra really had been left under somebody’s bed, so by the time I bought it, this sutra was damaged and had a little bit of decay inside, but then it was preserved like this. The sutra was a bit damaged, but in my eyes, it was still a treasure! That volume is still here, at the Jing Si Abode. When I saw this passage, I thought back to how lucky I was at that time, for thinking [to buy the sutra] and that mysterious work of karma. Now I am teaching the Lotus Sutra, that very same sutra. So, when it comes to “accepting [and] upholding,” we must accept and uphold this sutra in accord with the Dharma. For “reading, reciting, transcribing, expounding, making offerings, making prostrations, respecting and praising it” and so on, we have discussed all of these things before in the Chapter on Dharma Teachers. The Chapter on Encouragement to Uphold the Sutra is the thirteenth chapter.

Each of the previous chapters explains the state of the One Vehicle’s conditions, practice and fruits. Thus, this. Chapter on Encouragement to Uphold the Sutra is for the purpose of spreading [this sutra], and its goal is to recruit others to uphold and practice it.

The past 12 chapters “explained the state of the One Vehicle,” that is, the state of the One Vehicle’s conditions, practice and fruits. The previous [chapters] were about practice, how to go about walking [the path]. The Chapter on Encouragement to Uphold the Sutra is about spreading [the sutra], about how to ensure that this sutra will continue to be spread and ensure that this Dharma, this Wondrous Dharma Lotus Sutra, will always be continuously passed on into the future. Earlier, the One True Vehicle focused on how to engage in spiritual practice and what the results would be like. We already discussed all of this. Now, at this time, we want to know how to preserve it and spread it. This will be very important for our future; we must understand this. This is about spreading [the sutra], and not just spreading it, but also recruiting others to uphold and practice this sutra.

We should understand this objective very clearly. This is what we will discuss during the Chapter on Encouragement to Uphold the Sutra. Everyone, when listening to the Dharma, we cannot just listen and forget it. We must always keep the Dharma in our hearts. We must review what we have learned. We have already listened to 12 chapters. What we must begin to do now is make sure that this sutra will be applied in the world, so that everyone in the world can feel joy and put it into practice. For countless generations to come, we must constantly uphold the Dharma, apply it and spread it; this is very important. So, we should earnestly cultivate the Buddha-Dharma so that we can become “people with awakened love.” Going back to what we just discussed about our minds, we “must purify [our] minds to become free and make vows to attain Bodhi.”

Now we must begin to prepare ourselves, for we must all have a “clear mind.” Our minds should always be clear. We should work hard to listen, contemplate and practice the Three Wisdoms. In our daily living, we must constantly experience the Four Noble Truths. We must understand this all clearly and bear it firmly in mind. In the course of our daily lives, we must remember precepts, Samadhi and wisdom, the Three Flawless Studies. Then we will be able to understand completely and return to our nature of True Suchness. We need to be mindful! We have already [heard] so many of these very important “Main Teachings.” We should review them again. In the Chapter on Seeing the Stupa of Treasures, the Buddha says He had to gather together all His multiple manifestations. The Buddha had to gather His many manifestations, which represents [gathering] all the Dharma. The Buddha taught to review it all again, gathering it together, recollecting it, ensuring that this Dharma will return again to its proper place. This is just like what I have just done, helping everyone to recollect [the teachings]. This is returning the Dharma to its proper place to help everyone understand it better. So, everyone, please always be mindful!

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