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 20180601《靜思妙蓮華》前明平等 今此勸持 (第1361集) (法華經·勸持品第十三)

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20180601《靜思妙蓮華》前明平等 今此勸持 (第1361集) (法華經·勸持品第十三) Empty
發表主題: 20180601《靜思妙蓮華》前明平等 今此勸持 (第1361集) (法華經·勸持品第十三)   20180601《靜思妙蓮華》前明平等 今此勸持 (第1361集) (法華經·勸持品第十三) Empty周四 五月 31, 2018 9:17 pm

20180601《靜思妙蓮華》前明平等 今此勸持 (第1361集) (法華經·勸持品第十三)

⊙佛陀為一大事因緣顯現人間,開示悟入眾生佛之知見覺性;前既明顯平等大慧無生無滅,今此勸持正念深信悟佛知見。
⊙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;第三章、為稟持顧命捨權小持行實法。
⊙此勸持品,至第十六壽量品,為悟佛知見,由前二品,顯平等大慧,無生、無滅、無冤、無親。法華微妙,不可思議,故如來唱滅募人,欲令此道常存。
⊙勸持品:時會聽眾,聞世尊說法師品讚歎持經人。見寶塔品,下方多寶佛為欲證妙法華經,為諸經之王,現諸勝事。
⊙提婆達多品中開跡顯本:如來由此得最正覺。而提婆達多過後亦可成佛。
⊙於是勸持品中藥王及大樂說,並其眷屬二萬之眾,發誓弘宣此妙法華經。
⊙爾時、藥王菩薩摩訶薩、及大樂說菩薩摩訶薩,與二萬菩薩眷屬俱,皆於佛前作是誓言:」《法華經勸持品第十三》
⊙此勸持品,藥王、大樂說二大菩薩,與諸眷屬二萬之眾,俱同發心。藥王二萬等,是法師品所因所告之人。大樂說又是,寶塔品之當機者。
⊙藥王、大樂說等,既聞如來唱將滅度,求才發願弘經。故諸大士契佛意,即奉命而發願對佛立誓。
⊙末世弘經,非願力不能也,所以此品有諸菩薩,並新記聲聞,發願弘經。忍難雖善,不若無難為美。

【證嚴上人開示】
佛陀為一大事因緣顯現人間,開示悟入眾生佛之知見覺性;前既明顯平等大慧無生無滅,今此勸持正念深信悟佛知見。

佛陀為一大事因緣
顯現人間
開示悟入眾生
佛之知見覺性
前既明顯平等大慧
無生無滅
今此勸持正念深信
悟佛知見

希望大家對前面,我們所說過的法要好好用心,要將過去的法再思考,真正整理一次。記得在〈見寶塔品〉,要見到寶塔裡面的多寶佛,釋迦牟尼佛就說,要集「分身」共在一處,也就是要我們大家,回憶佛陀所說過的教法,無不都是佛的分身,佛陀的法身,他的法要入我們的心來。我們聽過了,是不是已經將它,丟到很遠的地方,若是這樣,我們就要趕快集回來,所聽過的法要趕緊回憶回來,歸位。這在〈見寶塔品〉中,我就很強調,大家聽法要記得,不要這邊聽,這邊漏,漏失掉了我們每天在聽的法,這樣將它漏失掉,再怎麼聽,都是「有漏法」。法都漏掉了,不住在心,要如何用呢?法若沒有在我們的內心,心中真的是都空掉了,日常的生活沒有法在心,日常生活難道能運用?什麼都沒有,要如何用呢?所以我們要好好聽法,要聽入心來,在記憶中。

現在的電腦能將東西輸進去,它就歸入記憶體裡面,而我們呢,法聽進來之後,我們是不是有在記憶之中呢?釋迦佛,〈見寶塔品〉,寶塔現前,大家要見到寶塔中的多寶佛,佛陀就說:「我要先聚集所有的分身佛,全都要聚集過來。」這一段文,我很刻意說很多次,希望大家要將法回憶回來,將法歸位回來,這是很重要的。

昨天也說過了,過去這麼多品之中,完成「三周說法」;法說周、譬喻周、因緣周,歸納於正宗(分)。佛陀所要說最重要的法,已經在這個地方,「三周說法完成」,但是說得清楚,是不是聽了,有沒有了解呢?這就要看我們大家,是不是聽過了,就要將我們的法,歸入我們的記憶體裡面呢?「佛陀為一大事因緣顯現人間」,這也是我常常說,來人間要做什麼呢?「開示悟入眾生,佛之知見覺性」,因為佛陀初覺悟的第一念頭:眾生皆有如來覺性,真如,眾生人人本具,佛陀知道了、體會了,道理自在人心。

人心本具有真理覺性存在,那就是我們迷失了,煩惱無明蓋住了我們的真如,蓋住了我們的知見、覺性。我們和佛陀同樣平等,「心、佛,眾生三無差別」,這個覺性,我們既受,受無明、煩惱、塵沙惑,完全將我們遮蓋了,所以我們應該現在,就是要好好很用心,塵沙、無明、煩惱,完全要撥除。「法譬如水」,一層一層,要將我們去除,我們的煩惱、無明、塵沙惑,要為我們破除掉,我們是不是有真用功?水也很具足了,煩惱、無明,自己有沒有用水來洗練我們心?法,是不是有句句入心,用心在記憶之中,我們的記憶體有存著這些法嗎?這我們就要很用心去體會。所以,佛陀「開示悟入眾生,佛之知見覺性」。我們的覺性有了解嗎?

所以,前面已經真正,「明顯平等大慧無生無滅」,這也已經顯現出來。從〈提婆達多品〉,已經佛陀很明顯,顯示平等大智慧,他也沒有怨。提婆達多這麼大的動作,要來逼佛、害佛,破壞佛的僧團,平時一直在毀謗佛,像這樣,佛陀無怨;不只是無怨,還是感恩。這種,再為提婆達多授記,佛已經很明顯,顯示出了一種的平等,大智慧、大慈悲平等觀,佛已經用心敘述出來了。所以「無生無滅」,生生世世累劫以來,佛陀已經將過去的一切,生生世世的恩恩怨怨完全沒有了,本來就不存在,哪有什麼滅除的地方呢?

佛陀,他已經解脫,超越「九界」。雖然在「九界」中,生生世世都經歷過了,現身與眾生同等。像鹿王,他就現鹿王的身形,來帶動鹿群,也感動人類。釋迦牟尼佛在六道中,任何一個道,「四生、六道」,他都走過,都現身教育、利益眾生,所以任何一生,無不都是佛陀經歷過的。但是佛陀已經成佛,超越了,所以,生而無生,所以滅而無滅,他已經超越了。所以他的心靈境界和凡夫的心,距離總是那麼的長,到底是佛離我們眾生,還是眾生離佛呢?

其實,應該是平行在走,只是佛心乾淨、無染,眾生充滿了污染、煩惱、無明。眾生相,一直都是存在,還是有你歡喜、你怨恨,但是我看來,也沒什麼好歡喜,也沒有什麼好怨恨,偏偏就會聽到,他啦、你啦,彼此之間都有互相庇護的,互相排斥的,這就是眾生的心念。因為這樣,佛並沒有離開眾生,是眾生的無明,遠離佛,所以成為凡夫,才會和佛的境界離那麼遠。現在,「今此勸持正念深信」。現在接下去的,我們應該都要很用心。佛陀擔心大家,是不是這樣就全都漏空了?佛陀又是要叫大家為了法,佛陀要勸大家怎麼樣來持,受持正念;怎麼樣好好再次提起信心,能相信佛陀所教法,我們才能體悟,「悟佛知見」。

前面,「明一真實大乘境之中,共有三章」。

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
第三章、
為稟持顧命
捨權小持行實法。

昨天很詳細跟大家說過了,就是要大家趕緊回憶回來,將法再回憶一下。三章,就是分三段,第一章之中,就是要「正明」,很用心,要很了解,「權實三根得記」。「權實三根得記」,就是要讓我們知道,從小乘,聲聞、緣覺,這樣一路過來了,經過了〈方便品〉、〈譬喻品〉,這當中,舍利弗得記了。這個時間,佛陀所說的教法,舍利弗體會到了,體會到〈方便品〉,佛陀不斷不斷讚歎佛的智性,智慧甚深。開始,舍利弗還沒有清楚,一直到進入〈譬喻品〉,舍利弗體會到了,大乘,「大白牛車」,才是究竟自度度人,裡面的寶藏,能自得,又再利人。舍利弗了解其中的奧祕,所以舍利弗體會了;當機者,所以他體會。

佛陀為他授記了。就是因為舍利弗得佛授記,其他的四大弟子,也跟著出來了,就是這樣,舍利弗體會了,我們相信、我們了解了,四位走出來,向佛虔誠頂禮,表達懺悔。這麼久的時間,長時間,佛陀的教法,自己很固執,固守在自己自身,所以現在終於了解了。譬喻「窮子」,貧窮子,這麼長久的時間,只是在門外徘徊,大家應該都記得,希望提醒大家,表達他們已經清楚。佛陀歡喜,擔心他們還沒有透徹了解,所以,又再加上<藥草喻品〉,要知道法水滋潤天下一切,法水滋潤我們的心地,我們的慧命;在我們的心地,借我們現在這個身體,我們能夠接受到佛法,我們的心地,那分覺性要體悟。心地的覺性,慧命要增長起來,需要法水來滋潤。「三草二木」,草木等等,山河大地,無不都是需要雨水,諸雲來遮蓋,雨水要落下,滋潤一切。用種種來譬喻,讓大家更加清楚、了解,佛陀安心了,為他們授記。這過程,大家要清楚。

還有呢,還有很多人還未得授記,還未了解,所以就要再為下根之人,佛陀沒有放棄,於〈化城喻品〉和〈五百弟子受記品〉,了解了,所以為他們授記了。再接下來,下根器的人又慢慢了解了,這麼多人已經得佛授記,我們大家也應該都可以體會,要發大心、立大願,入人群去體會。這樣佛陀就開始授記,「學」,就是還是學地的人,和「無學」,已經所學的都圓滿了,這些人叫做「無學」。學與無學人,佛陀為他們授記。這段經文,這算是第一章,第一段,這樣為三根,三種根機的人,這樣讓他們前後次序,體會、了解,為他們授記,這一段落了。

第二段,第二章,那就是要在〈法師品〉,佛陀開始讚歎,持經,只要有《法華經》的地方,那就是有天龍護法,來擁護,這是〈法師品〉,大家要再回憶一下。因為這樣,所以〈見寶塔品〉,東方多寶佛,全身入寶塔,從地湧出。這就是表示前面的〈法師品〉,佛陀為法募人。佛陀開始為了要守護這部經,所以開始要來勸募人,要發心,要守護這部經,因為這部經所在的地方,那就是最吉祥的地方,那個地方那就是諸佛護念,天龍護法所守護的那個地方,等於是建塔。所以在這當中,多寶佛和寶塔從地湧出,來見證《法華經》是諸經之王。過去佛,為了聽經,從地湧出,這表示我們凡夫,凡夫心地,我們是不是,我們的慧根有深入了沒?信心有入了沒?若是有,我們應該心地的寶塔,應該也要湧出的時候了,那就是寶塔中古來佛。

從〈化城喻品〉,就開始說了,人人本具佛性,無始以來。還記得那時候就一直跟大家說,人人心中本有一個靈山塔,人人本來就有清淨的佛性存在。與生俱來,無始劫、塵點劫以來都是,這都已經一直說過來了。所以,寶塔湧現,已經讓我們了解,佛陀將分身佛都要集合過來,就是要大家思考,發心如初,開始我們聽的法,是不是都存在呢?就開始要讓大家把這個回憶,法,要歸位回來了,所以集分身佛。然後〈提婆達多品〉,提婆達多、龍女,不論是十惡不赦,生陷地獄,同樣,真如本性存在,佛陀也是為他授記。因為提婆達多法已經都很清楚,總是來生世,他若是地獄業報盡了,還有來生世,來生來世,同樣的,真如本性;同樣這個道理、法都存在,那就是要長久的時間要去修行。

就像人做錯事,入監獄去,回來,更生人,完全改過了之後重新做人,同樣的道理啊!所以,他生生世世,修行,終於成佛,同樣會成佛。

龍女也是啊!所以希望大家不要說,「昨天師父已經交代過了,今天難道又一樣?」是啊,昨天說過的,大家有清楚嗎?是不是有記憶住?這很要緊啊!這麼多品的名詞,它的功用,法,到底大家次序有清楚嗎?就要再和大家提醒,再校譯一次,校對一次,希望大家要好好用心。

所以下面,再接下來的〈勸持品〉,一直到第十六品,叫做〈如來壽量品〉,這就開始要「悟佛知見」了。

此勸持品
至第十六壽量品
為悟佛知見
由前二品
顯平等大慧
無生、無滅、
無冤、無親
法華微妙
不可思議
故如來唱滅募人
欲令此道常存

前面已經「開」,方便法已經移開了,一實乘法已經門開了,讓大家了解,裡面有這麼多這麼多的寶藏,這麼多這麼多的法,讓大家清楚,開始展示佛那個本懷,佛的心門,坦誠讓大家看,靈山塔也在裡面,古佛在塔中,人人本具。這全都展示出來了。

接下來的,那就是要「悟」,讓我們能體悟佛的知見,這由前面二品,就是,〈見寶塔品〉、〈提婆達多品〉,這兩品已經顯示了平等,心、佛、眾生全都平等,(本性)無善無惡。但是前面有說,一切皆幻化,全都沒有,泯滅掉了,但是還是「宛然存在」。因為我們眾生雖然生命苦短,在這苦短的生命中,我們還在複製煩惱,所以必定還是要再用心修行,體會、了解。雖然是「顯平等大慧,無生,無滅,無冤,無親」,但是眾生所造作煩惱無明,還是存在,除非你去掉這些煩惱無明,那就是平等大慧就現前了,自然「無生,無滅,無冤,無親」,哪有特別我的什麼人呢?眾生都是平等。

所以《法華經》就是微妙綿密,非常奧妙,「不可思議,故如來唱滅募人」。佛陀開始和大家說:「我應該再沒有多久了,這個時候,這些法,大家要趕緊負起責任,要來承擔這個法,如來家業,要準備承擔如來家業了。所以這就是「如來唱滅」,開始要交代了,開始要募了,要找人才的時候。所以,「欲令此道常存」,就只是期待,期待這個法能夠永遠存在人間。

所以,「勸持品」。在現在,就是佛陀那個時代,靈山會上的聽眾,「聞世尊說法師品讚歎持經人」。

勸持品:
時會聽眾
聞世尊說法師品
讚歎持經人
見寶塔品
下方多寶佛
為欲證妙法華經
為諸經之王
現諸勝事

在法華會,在〈法師品〉裡面,大家都知道,佛陀開始暗示將要入滅,所以在希望能傳承的人,就是在募人,要找人了。〈見寶塔品〉,「下方多寶佛,為欲證妙法蓮華經,為諸經之王」,這就是寶塔湧現的目的,就是要來證明,這部經一定要流傳的,因為這部經是諸經之王,一定要流傳下去。

釋迦佛的擔心,那個心懷的擔心,多寶佛來助緣,來見證,希望佛的弟子,大家要承擔起來,這部經是這麼重要,所以在〈提婆達多品〉,開始就是開跡顯本。

提婆達多品中
開跡顯本:
如來由此得最正覺
而提婆達多
過後亦可成佛

這個「開跡」,那就是生生世世顯跡在人間。佛陀顯跡在人間,不論是「六道、四生」,提婆達多都是緊跟著,這種受折磨,「如來由此得最正覺」,就是有被磨過了,所以佛陀感恩,因為這樣,佛陀再向提婆達多授記。這是佛的用心。這「跡」,就是生生世世,佛陀的《本生經》裡面很多,這都叫做「跡」。他過去生是怎麼過來,怎麼修行,怎麼度人,佛陀的慈悲,是怎麼樣忍受苦難,這樣一路一直走過來。用〈提婆達多品〉來代表,就是這麼惡劣,生陷地獄,佛陀還是感恩,因為提婆達多,所以讓他能夠成得正覺,這就是用這樣來教育我們。「感恩啊!若沒有他磨過我,哪有我今天能成就呢?」這就是表示慈悲、大智慧,所以,無怨親的感覺。提婆達多,過後一定能夠成佛。這是佛陀證明。

所以現在再接下來,〈勸持品〉,再接下去,藥王菩薩、大樂說菩薩,以及眷屬二萬人,開始他們就要發誓立願,來弘傳現在這部《法華經》。

於是勸持品中
藥王及大樂說
並其眷屬二萬之眾
發誓弘宣
此妙法華經

再下去,就這樣紛紛地,菩薩就發大心、立大願,願意來接受佛陀的教育,來接受奉持這部經典。就是將如來的家業承擔起來,教育眾生的弘願,現在開始就要入經文了。這是〈勸持品〉,第十三品了。

《法華經》二十八品,現在是第十三品。「勸持品第十三,爾時、藥王菩薩摩訶薩、及大樂說菩薩摩訶薩,與二萬菩薩眷屬俱,皆於佛前作是誓言:」

爾時
藥王菩薩摩訶薩及
大樂說菩薩摩訶薩
與二萬菩薩眷屬俱
皆於佛前作是誓言
《法華經勸持品第十三》

這就是藥王菩薩、大樂說菩薩,所帶領的二萬菩薩,他們已經開始要發心了。所以,這是現在藥王菩薩,二萬菩薩等,是在〈法師品〉的時候,大家應該還記得。

此勸持品
藥王、大樂說
二大菩薩
與諸眷屬二萬之眾
俱同發心
藥王二萬等
是法師品
所因所告之人
大樂說又是
寶塔品之當機者

〈法師品〉,佛陀向藥王菩薩講出了,持《法華經》的人的功德,他針對藥王菩薩開始講法,因為藥王菩薩很精進。再下去就慢慢可以看出,藥王菩薩持《法華經》,那個精進的心念。所以這是在〈法師品〉那個時候,開始佛陀向藥王菩薩所說的教法。

還有大樂說,大樂說菩薩,那就是〈見寶塔品〉的當機者。因為寶塔湧現,這是什麼因緣?大家還記得嗎?有一位大樂說菩薩,來請佛講寶塔為何會顯現。這位大樂說菩薩,也是在〈見寶塔品〉的當機者。應該大家要記得,這全都是在《法華經》裡面關鍵的人物。所以,「既聞如來唱將滅度」。如來開始就有這樣的表示了,這個時候求才;佛陀開始在勸募人才,發願弘經。

藥王、大樂說等
既聞如來唱將滅度
求才發願弘經
故諸大士契佛意
即奉命而發願
對佛立誓

大樂說菩薩開始知道,佛陀希望人才來發願,來發願弘傳這部經典,所以「諸大士契佛意」。有二萬菩薩,有藥王菩薩、大樂說菩薩,他們都已經契會佛的心意。他們所帶領的二萬菩薩,全都開始能夠體會,所以「奉命而發願,對佛立誓」,開始要發弘誓願。

末世弘經
非願力不能也
所以此品有諸菩薩
並新記聲聞
發願弘經
忍難雖善
不若無難為美

「末世弘經,非願力不能也」。所以他一定要發願,因為末世,在這種道理已經將要消失的時代,要來弘傳這部經,若沒有願力,實在是不可能能夠這樣弘揚下去。「所以此品」,這品就是〈勸持品〉,有諸菩薩,並新受記的聲聞,還有已經佛為他授記的聲聞,這些人,學與無學,已經得記的聲聞,也開始要發願了。所以「忍難雖善」,忍這個難,要弘經,就要堪得起忍耐。在這個堪忍的娑婆世界,一定會去面對到,很多很多的困難,「忍難雖善」,雖然是很好,能堪得忍耐,雖然是很好,但是「不若無難為美」,最好是平安,不要有太多的困難。大家願意再怎麼艱苦,我都願意接受,我都願意接受考驗,我還是堅持奉持經典,很期待能夠順利。你堪忍,雖然很好,最好能夠順利,人人能夠接受。

所以,「爾時,藥王菩薩摩訶薩」,就是大菩薩,及「大樂說」,也是大菩薩。這「二萬菩薩(眷屬)俱」,這些都是他們的眷屬,就是這二位菩薩所帶領的眷屬。「二大菩薩,與諸眷屬二萬之眾,俱同發心。」這些有二萬多人,同時來發心。所以,藥王和樂說,這二尊菩薩,還有二萬的眷屬。都是在靈山會,〈法師品〉的時候,大家已經深深體會到。佛陀在勸募人才時,希望有這樣的人才,願意來接法的人,所以大家,「皆於佛前作是誓言」,現在大家都願意了,經過了〈法師品〉,然後,再經過了〈見寶塔品〉、〈提婆達多品〉,這樣大家已經下決心了。所以他們立誓,要對佛立誓,能夠諸經之王,《妙法蓮華經》,能夠廣佈在娑婆世界,能夠娑婆世界眾生,人人能夠接受,行菩薩道,入人群,去體會人群中,人群所造作的無明煩惱。這些菩薩,全都要願意,全都投入,菩薩群投入人群去。

看看每一回,哪一個地方有災難,哪一個地方有苦難,不是一個人去面對那麼多人,就有辦法去救災、救苦、救難;一個人沒有辦法,需要的是很多人。看看人間的菩薩群,這兩天前(二0 一七年),在木柵段那個地方,一輛遊覽車,觀賞櫻花回途,要回來的路中,已經就快要到家了,卻是這輛遊覽車,這樣衝到邊坡下去,這是這樣掉下去,瞬間整輛車都解體了,人也都飛出去,就是現場,全都是慘重的死傷,三十三個人就往生了,十幾個人受傷。這個時間,雖然是晚上,天很冷,慈濟人得到這個訊息,馬上就近,從南港,較靠近這個路段現場的地方,較靠近的,就趕緊大家動員起來,這麼寒、這麼冷的氣候,在現場看到一具一具的大體,搬起來,在路上。他們勇猛,無畏懼,不怕寒風這麼冷的天,面對著一具一具的大體,他們毫無畏懼,就是這樣在那裡為他們念佛,希望能夠安住瞬間發生(意外)的這些魂,魂魄四散,那種驚惶的靈魂,要趕緊將他安下來,趕緊在那裡念佛,安住了靈,能夠安心,安靈下來。

若是有的有傷的,一直送到醫院,我們就一直聯絡哪一間醫院,靠近那醫院的地區,就趕緊到醫院去,知道這些大體,開始一直要運到殯儀館去,那個地方又有一群慈濟人在那裡接,開始佛聲不斷,安靈。有他們家屬來了,趕緊安住家屬的心,陪伴,這要多少人啊!

所以,菩薩,需要很多人來發心立願,這就是佛陀所要教化,要傳布這部經,諸經之王,讓人人勇猛精進,發大心,立大願,入人群去安住眾生心,去度化眾生,入菩薩道,去除煩惱無明,這就是佛陀這麼重視這部經,希望人人能夠傳承,乃是救世之法,所以我們要時時多用心!
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Explanations by Master Cheng-Yan
Subject: Encouraging All to Uphold This Sutra (前明平等 今此勸持)
Date: June.01.2018

“For one great cause, the Buddha appeared in the world, to open and reveal [the Dharma] so sentient beings could realize and enter the Buddha’s understanding and views and His enlightened nature. Previously, He revealed great impartial wisdom, which is non-arising and non-ceasing. In this [chapter] He encourages all to uphold right mindfulness and deep faith to realize the Buddha’s understanding and views.”

I hope everyone will mindfully [revisit] the Dharma that we discussed previously and contemplate it once again to organize it [in your minds]. Remember how, in the Chapter on Seeing the Stupa of Treasures, in order to see Many Treasures Buddha in the stupa of treasures, Sakyamuni Buddha said that He had to gather His many manifestations in one place. This means that all of us need to recollect the teachings given by the Buddha; [these teachings] are the Buddha’s manifestations, His Dharmakaya. We must take His teachings to heart.

After having heard them, have we already thrown them somewhere far away? If we have, we must quickly bring them back. We must quickly remember the teachings we have heard and return them to their place. In the Chapter on Seeing the Stupa of Treasures, I strongly emphasized that everyone must remember the Dharma when listening to it. We must not let it enter through one ear and leak out through the other so that we lose the Dharma we listen to every day. If it leaks away, no matter how much we listen, all we will have will be “Dharma with leaks.” If the Dharma leaks away and does not remain in our minds, how can we use it? If we do not take the Dharma into our minds, our minds will truly be empty. In our daily living, if we do not have the Dharma in our hearts, how can we apply it? If we do not have anything, how can we make use of it? So, we must earnestly listen to the Dharma, take it to heart and [commit it] to memory.

Nowadays, with computers, we can enter data and store it in its memory. As for us, after listening to the Dharma, do we keep it in our memory? Sakyamuni Buddha [helped us]; in the Chapter on Seeing the Stupa of Treasures, when the stupa of treasures appeared, everyone wanted to see Many Treasures Buddha inside the stupa. The Buddha said, “I must first gather all the Buddha’s manifestations. They must all gather together.” I have very painstakingly discussed this passage many times, hoping that everyone will recall the Dharma and return it to its place. This is very important.

As we said yesterday, after going through so many chapters, we have completed the Three Cycles of Expounding the Dharma, including the cycle of teaching the Dharma, the cycle of analogies and the cycle of causes and conditions. These constitute the Main Teachings section. The most important teachings the Buddha wanted to give are found in this [section]. We have finished discussing the Three Cycles of Expounding the Dharma. But although [the Buddha] taught it clearly, have we listened and understood? This depends on whether all of us, after listening to the Dharma, have committed it to memory. “For one great cause, the Buddha appeared in the world.” I say this often. Why did He come to this world? “To open and reveal [the Dharma] so sentient beings could realize and enter the Buddha’s understanding and views.” When the Buddha first became enlightened, His very first thought was that all sentient beings have the Tathagata’s awakened nature. All sentient beings intrinsically have the nature of True Suchness. The Buddha had thoroughly comprehended that the principles were naturally in people’s minds. Everyone intrinsically possesses the true principles and an enlightened nature. It is just that we have become lost. Afflictions and ignorance cover our nature of True Suchness. They cover our understanding and views and our enlightened nature. We are equal to the Buddha; “The mind, the Buddha and sentient beings are no different [in nature].” This enlightened nature has been completely covered by ignorance, afflictions and dust-like delusions.

So, we should now be very earnest and mindful so that the dust, ignorance and afflictions can be completely eliminated. “The Dharma is like water.” Layer by layer, it washes away our afflictions, ignorance and dust-like delusions. It can eliminate them for us. But have we truly put in the effort? We have an abundance of water, but have we actually made use of it to wash afflictions and ignorance from our minds? Have we taken every phrase of the Dharma to heart and mindfully remembered it? Are these teachings stored in our memory? This is what we must mindfully seek to experience. The Buddha “opened and revealed [the Dharma] so sentient beings could realize and enter the Buddha’s understanding and views and His enlightened nature”. Have we understood our enlightened nature? So, previously, [the Buddha] had already “revealed great impartial wisdom, which is non-arising and non-ceasing.” He had already revealed this. Starting with the Chapter on Devadatta, the Buddha had clearly revealed His great and impartial wisdom. He did not harbor any resentment. Devadatta did so many things to attack and harm the Buddha and to destroy the Sangha. He was always slandering the Buddha. But even so, the Buddha harbored no resentment.

He did not resent him, and He was even grateful. By bestowing on Devadatta predictions of Buddhahood, the Buddha very clearly revealed His impartiality, His great wisdom and great impartial compassion. These were mindfully recounted by the Buddha. So, “[It is] non-arising and non-ceasing.” Throughout many lifetimes, over countless kalpas, the Buddha completely eliminated all the emotional entanglements from His past lifetimes. These had never actually existed, so what would there be to eliminate? The Buddha had already attained liberation and transcended the nine realms. Still [the Buddha remained] in the nine realms throughout lifetime after lifetime, manifesting the same forms as other beings.

Take for example the deer king; He appeared in the form of a deer king to guide the deer and move the humans’ hearts. Sakyamuni Buddha [traversed] the Six Realms, the Four Forms of Birth and the Six Realms. He manifested in all of them to teach and benefit sentient beings. Thus, no matter the form of life, the Buddha experienced it. Yet the Buddha has now attained Buddhahood and transcended them all. So, [He] arises but is non-arising; [He] ceases but is non-ceasing. He has already transcended this. Thus, His spiritual state of mind is always far beyond that of ordinary beings. Was it the Buddha who distanced Himself from sentient beings? Or is it sentient beings who have distanced themselves from the Buddha? Actually, we should be walking in parallel. It is just that the Buddha’s mind is pure and undefiled, while sentient begins’ [minds] are full of defilements, afflictions and ignorance.

We continue to have the “view of sentient beings”. There are some you enjoy meeting and some you hate. But from my point of view, there is nothing to like and nothing to dislike. Still, we will often hear [talk about] “him” or “you”. People will mutually protect each other or mutually dislike each other. Sentient beings’ minds are like this. Because of this, it was not the Buddha who left sentient begins; it is sentient begins’ ignorance that makes us distance ourselves from the Buddha. This is how we become unenlightened beings. This is why our state is so far away from the Buddha’s state.

Now, “In this [chapter] He encourages all to uphold right mindfulness and deep faith.” Continuing on, we should all be very mindful. The Buddha worried about whether everyone let the teachings leak away. The Buddha also wished to invite everyone to [work] for the sake of the Dharma, and He explained how to uphold it, how to accept and uphold right mindfulness and how to earnestly give rise to faith. Only by having faith in the Buddha’s teachings can we realize and awaken to “the Buddha’s understanding and views”. Previously, [the sutra] “clarified that in the Great Vehicle of the one reality, there are three sections in total”.

[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 third section, [it says that] to carry out the Buddha’s mission, [the Buddha’s] mission, we must abandon the provisional and the Small and uphold and practice the True Dharma.

Yesterday, we discussed this in great detail. We must quickly recall the teachings. [This process] is divided into three sections. The first section is to “clarify,” so we must be very mindful and clearly understand. “With the provisional and the true, all three capabilities will attain predictions.” This is to help us understand that people abiding in the Small Vehicle as Hearers and Solitary Realizers had been through this, been through the Chapter on Skillful Means and the Chapter on Parables. In that process, Sariputra received predictions. At that time, Sariputra understood what the Buddha was teaching in the Chapter on Skillful Means. There, [Sakyamuni] Buddha repeatedly praised the Buddha’s nature of wisdom, His extremely profound wisdom. At first, Sariputra did not understand [the teachings] very clearly. Then, after entering the Chapter on Parables, He attained the realization that only with the Great Vehicle’s “great white ox-cart” could he ultimately transform himself and others. With the treasures contained within, he could [transform] himself while also benefiting others.

Sariputra understood this wondrousness, so he experienced this truth. He had suitable capabilities, so he was able to comprehend it. The Buddha then bestowed predictions of Buddhahood on him. It was because Sariputra received predictions that the other four great disciples followed. In this way, because Sariputra comprehended, [the four disciples] had faith and understood, so they came forward, reverently paid respects to the Buddha and repented to Him. [Thought they had listened to] the Buddha’s teachings for such a long time, they had been very stubborn and stuck to only [benefitting] themselves. Now, they finally understood. They made a parable of being a poor son. [The poor son] spent a very long time wandering around away [from home].

Everyone should remember this. They hoped to alert everyone and show that they had now clearly understood. The Buddha was joyful but worried that they did not yet have thorough understanding. So, He added the Chapter on Medicinal Plants. We should understand that the Dharma-water nourishes everything in the world; in nourishes our minds and our wisdom-lives. We should make use of our present bodies to accept the Buddha-Dharma into our minds. We must awaken to the ground of our minds, that enlightened nature. For our minds’ enlightened nature and our wisdom-life to grow, we must use the Dharma-water as nourishment. [The sutra speaks of] “three plants and two trees”. Plants, trees, mountains, rivers and the earth all need rainwater. When clouds cover the sky, the rain falls to nourish everything. He used all kinds of analogies so everyone would understand even more clearly. Thus, the Buddha felt relieved and bestowed predictions upon them. Everyone should clearly understand this process. But there were still many people who had not yet received predictions; they had not yet understood.

So, He had to [continue teaching] for those of more limited capabilities. The Buddha did not give up on them [but taught] the Chapter on the Parable of the Conjured City and the Chapter on 500 Disciples Receiving Predictions. Once they understood, He bestowed predictions. As He continued, those with limited capabilities also gradually attained understanding. “So many people have received predictions, so we should also be able to comprehend this. We must form great aspirations, make great vows and go among people to experience this”. The Buddha then began to bestow predictions on “those at the stage of learning” and “those beyond the stage of learning”. Those who had already perfected what they learned were called “those beyond the stage of learning”. The Buddha bestowed predictions on those at and beyond the stage of learning. All of this is regarded as the first section. All of this is regarded as the first section. In the first section, the Buddha, in sequence, helped those of these three capabilities attain realizations and bestowed predictions upon them. This concludes the first section. The second section begins in the Chapter on Dharma Teachers.

The Buddha began to praise those who upheld the sutra. Wherever the Lotus Sutra is, there are Dharma-protectors to safeguard it. This is the Chapter on Dharma Teachers. Everyone should remember this. Because of this, in the Chapter on Seeing the Stupa of Treasures, the entire body of Many Treasures Buddha from the east had entered the stupa of treasures. [This stupa] emerged from the earth. This represents how, in the previous Chapter on Dharma Teachers, the Buddha sought people [to uphold] the Dharma. In order to protect this sutra, the Buddha began to call for people to form aspirations to safeguard it. Wherever this sutra abides is the most auspicious place. That place will be protected by all Buddhas and all Dharma-protectors. So, at that time, Many Treasures Buddha and the stupa of treasures emerged from the earth as a testimony that the Lotus Sutra is the king of all sutra. To listen to the sutra, the ancient Buddha emerged from the earth.

This represents the minds of us ordinary beings. Has our root of wisdom extended deeply? Has our faith entered? If it has, then the stupa of treasures in our minds should also emerge at this time; that is [the meaning of] the ancient Buddha inside the stupa of treasures. Starting with the Chapter on the Parable of the Conjured City, we began discussing how everyone has intrinsically had Buddha-nature since Beginningless Time. I also remember that, during that time, I kept telling everyone how we all intrinsically have a stupa on Vulture Peak in our minds. Everyone intrinsically has the pure Buddha-nature. It has been inherent to us since Beginning less Time, dust-inked kalpas ago. We have often talked about this.

So, the stupa of treasures emerged for us to understand that the Buddha gathered His manifestations for everyone to contemplate whether the initial aspiration that we formed and the Dharma we first heard are still with us. This was to help everyone remember and bring the Dharma back to its place.

Thus, He gathered His manifestations. Then, in the Chapter on Devadatta, we talked about Devadatta and the dragon girl. Although [Devadatta] had committed unpardonable sins and fallen alive into hell, he likewise had the nature of True Suchness. The Buddha bestowed predictions on him as well. This was because Devadatta already clearly knew many teachings. [It will happen] eventually, in future lifetimes; when his karmic retributions in hell are exhausted, he will still have future lifetimes. In future lifetimes, he will likewise have the nature of True Suchness. By the same principles, the Dharma always exists. This means he must spend a long time engaging in spiritual practice. This is similar to how people who do something wrong get sent to prison.

Once they return [to society], after turning a new leaf, they can start anew. The principles is the same. So, he will engage in spiritual practice life after life and finally attain Buddhahood. He will also attain Buddhahood. It is the same for the dragon girl!

So, I hope you will not think, “Master explained this yesterday. Is he going to say the same thing again today?” Indeed, I said it yesterday but did you all clearly understand it? Do you remember it? This is very important. When it comes to the titles of all these chapters, their functions and the teachings, is everyone clear on the order? I must remind everyone again to review them and check [your understanding]. I hope you will all put your hearts into this.

So, next is the Chapter on Encouragement to Uphold the Sutra. From here until Chapter 16, the Chapter on the Tathgata’s Lifespan, we will begin discussing how we must “realize the Buddha’s understanding and views.”

This Chapter, the Chapter on Encouragement to Uphold the Sutra, up to the 16th chapter, the Chapter on the Tathgata’s Lifespan, is for the sake of realizing the Buddha’s understanding and views. The previous two chapters revealed great impartial wisdom, which neither arises nor foe. The Lotus Sutra is subtle, wondrous and inconceivable. So, the Tathagata proclaimed He would enter into Parinirvana and encouraged people in hope that this path will last forever.

Previously, He had “opened” up skillful means. The door to the True Dharma of the One Vehicle had been opened, enabling everyone to understand that there are many treasures and many teachings inside. After everyone clearly understood, the Buddha began expressing His original intent. He openly showed everyone the door to His hearts. The stupa on Vulture Peak is also in [your hearts]. The ancient Buddha inside the stupa is intrinsic to everyone. He revealed all of this.

Next, we must begin to “realize” He helped us to comprehend and realize the Buddha’s understanding and views. The precious two chapters, the Chapter on Seeing the Stupa of Treasures and the Chapter on Devadatta, had revealed impartiality, how the mind, the Buddha and sentient beings are all equal. There is no good or evil. Previously we talked of how everything is illusory, how everything returns to nothingness. Yet it still “seems to clearly exists.” Although our lives as sentient beings are painfully short, during this short life of suffering, we still reproduce afflictions. So, we must put more effort into engaging in spiritual practice and comprehending and understanding [the Dharma].

Although [He revealed] “great impartial wisdom, which is non-arising and non-ceasing and sees neither friend nor foe, the afflictions and ignorance” created by sentient beings are still there. Only after we eliminate these afflictions and ignorance will our great impartial wisdom manifest, which is naturally “non-arising and non-ceasing and sees neither friend nor foe.” Who will be special to us then? All sentient beings are equal. Thus, the Lotus Sutra is subtle, wondrous, intricate and extremely profound. “It is inconceivable.” So the Tathagata proclaimed He would enter into Parinirvana and encouraged people. The Buddha began to tell everyone, “I do not have much time left. At this time, everyone must quickly take on the responsibility for these teachings. You must take on this Dharma and the Tathagata’s mission. You must prepare to take on the Tathagata’s mission. So, in this way, “The Tathagata proclaimed He would enter into Parinirvana.” He began to pass on [this responsibility] and recruit people, it was time to find capable people. So, “in hopes that this path would last forever” means He wished that this Dharma could exist forever in this world.

Thus, in the Chapter on Encouragement to Uphold the Sutra, at this time, during the Buddha’s era, the audience at the Vulture Peak Assembly had heard the World-Honored One expound “the Chapter on Dharam Teachers, which praises those who uphold the sutra.”

At the time of the Chapter on Encouragement to Uphold the Sutra, the audience in the assembly had heard the Would-Honored One expound the Chapter on Dharma Teachers, which praises those who uphold the sutra. In the Chapter on Seeing the Stupa of Treasures, Many Treasures Buddha wanted to testify that the Wondrous Dharma Lotus Flower Sutra is the king of all sutras, so He manifested various wonderful things.

At the Lotus Dharma Assembly, during the Chapter on Dharma Teachers, everyone knew that the Buddha had begun to hint that He was about to enter Parinirvana. So, He hoped there were people He could pass on the teachings to He was encouraging and recruiting people. In the Seeing the Stupa of Treasures, “Many Treasures Buddha wanted to testify that the Wondrous Dharma Lotus Flower Sutra is the king of all sutras. The purpose of the stupa of treasures appearing was to testify to how this sutra must be passed on. Because this sutra is the king of all sutras, it must be passed down. Sakyamuni Buddha was worried, so Many Treasures Buddha came to assist Him and to beat witness, in hopes that the Buddha’s disciples would take on [this mission]. This sutra is very important. So, in the Chapter on Devadatta, He began to open the manifest to reveal the intrinsic.

In the Chapter on Devadatta, [the Buddha] opened the manifest to reveal the intrinsic. Through [Devadatta], the Tathagata attained supreme, perfect enlightenment. Devadatta himself will also attain Buddhahood in the future.

The manifest refers to how, for lifetime after lifetime, [the Buddha] has manifested in this world. Whenever the Buddha manifested in this world, in whichever of the Six Realms and Four Forms of Birth, Devadatta always followed Him closely. Thus, by suffering his torments, through [Devadatta], the Tathagata attained supreme, perfect enlightenment. This was due to [Devadatta’s] tormenting Him. Therefore, the Buddha was grateful. Because of this, the Buddha bestowed predictions on Devadatta. This shows the Buddha’s mindfulness. “The manifest” refers to how [the Buddha returned] lifetime after lifetime. In the Jataka Sutra, there are many [stories from His past lives]. This is called “the manifest.” It is how he lived in His past lives, how He practiced and how He transformed people. With His compassion, the Buddha patiently endured all suffering, traveling this road all the way to the present. The Chapter on Devadatta shows how even to someone as evil [as Devadatta], who fell into hell alive, the Buddha still felt gratitude. It was because of Devadatta that He could attain perfect enlightenment. He used this to teach us. “I am grateful! If he had not tormented and trained me, how could I have succeeded today?” This shows His compassion and great wisdom. So, He saw neither friend nor foe. Devadatta will definitely be able to attain Buddhahood in the future. This is what the Buddha testified to. What follows is the Chapter on Encouragement to Uphold the Sutra.

Next, Medicine King Bodhisattva and Great Joyful Eloquence Bodhisattva, along with their retinue of 20,000 followers, began to make vows to advance and transmit this Wondrous Lotus Sutra. Group by group, these Bodhisattvas formed great aspirations and made great vows. They were willing to accept the Buddha’s teachings and to uphold this sutra. They took on the Tathagata’s mission and His great vow to teach all sentient beings. Now we are about to enter the sutra text. The Chapter on Encouragement to Uphold the Sutra is the thirteenth chapter. The Lotus Sutra has 28 chapters, and we are now on the thirteenth chapter.

“At that time, Medicine King Bodhisattva-Mahasattva and Great Joyful Eloquence Bodhisattva- Mahasattva, together with a retinue of 20,000 Bodhisattvas, came before the Buddha and made this vow”. Medicine King Bodhisattva, Great Joyful Eloquence Bodhisattva and the 20,000 Bodhisattvas they led began to form aspirations. Medicine King Bodhisattva and the 20,000 Bodhisattvas [were mentioned] in the Chapter on Dharma Teachers. Everyone should remember this.

In the Chapter on Encouragement to Uphold the Sutra, Medicine King and Great Joyful Eloquence, these two great Bodhisattvas, along with a retinue of 20,000 followers, all formed aspirations together. Medicine King and the 20,000 others were the cause for and the target of the Chapter on Dharma Teachers. Great Joyful Eloquence was also the recipient of the teachings in the Chapter on Seeing the Stupa of Treasures.

In the Chapter on Dharma Teachers, the Buddha told Medicine King Bodhisattva about the virtues and merits of those who uphold the Lotus Sutra. He taught the Dharma specifically to Medicine King Bodhisattva because he was very diligent. Later on we can gradually see Medicine King Bodhisattva’s diligence in upholding the Lotus Sutra. So, it was during the Chapter on Dharma Teachers that the Buddha began to give teachings to Medicine King Bodhisattva. There was also Great Joyful Eloquence Bodhisattva, who was the recipient of the teachings in the Chapter on Seeing the Stupa of Treasures. What were the causes and conditions that allowed the stupa of treasures to emerge? Do you all still remember? Great Joyful Eloquence Bodhisattva came before the Buddha to ask why the stupa of treasures appeared. The Great Joyful Eloquence Bodhisattva was also the recipient of the teachings in the Chapter on Seeing the Stupa of Treasures. Everyone should remember this. In the Lotus Sutra, they are all important figures. So, “They heard the Tathagata proclaim that He was about to enter Parinirvana”. The Tathagata had begun to indicate this. At this time, He sought capable people. The Buddha began to encourage and recruit capable people to make vows to advance the sutra.

Medicine King, Great Joyful Eloquence and the others heard the Tathagata proclaim that He was about to enter Parinirvana and sought capable people who would make vows to advance the sutra. So, these great beings resonated with the Buddha’s intent. They immediately followed His order to make vows and swore them before the Buddha.

Medicine King Bodhisattva began to realize that the Buddha hoped capable people would form vows to advance and transmit this sutra. So, “These great beings resonated with the Buddha’s intent”. There were 20,000 Bodhisattvas, Medicine King Bodhisattva and Great Joyful Eloquence Bodhisattva. They all resonated with the Boddha’s intent. The 20,000 Bodhisattvas that they led were able to start comprehending it. “They immediately followed His order to make vows and swore them before the Buddha.” They began to make the great vows.

Advancing the sutra in the era of Dharma-degeneration cannot be done without the power of vows. So in this chapter, those Bodhisattvas and the Hearers who had just received predictions made vows to advance the sutra. Though it is good to endure hardship, it is not as good as being free of hardship.

“Advancing the sutra in the era of Dharma-degeneration cannot be done without the power of vows”. So, they had to make vows. In the era of Dharma-degeneration, where the principles are already about to disappear, to advance this sutra without the power of vows truly cannot be done. “So in this chapter,” the Chapter on Encouragement to Uphold the Sutra, “those Bodhisattvas” as well as the Hearers that the Buddha recently bestowed predictions on, those at and beyond the stage of learning, also began to make vows. So, “Though it is good to endure hardship…”. They had to be able to endure hardships. To advance the sutra, people must have endurance. In the Saha World that must be endured, they have to face many difficulties. “Though it is good to endure hardship,” although it is good to be able to endure it, “it is not as good as being free of hardship”. The best would be to have peace and few hardships. Everyone was willing [to endure] any hardship. “I am willing to accept [any hardship]. I am willing to accept any challenge; I will still persist in upholding the sutra.” Still, they hoped it would go smoothly. Although it is good to be able to endure, it would be best if everyone could easily accept [the Dharma]. So, “At that time, Medicine King Bodhisattva-Mahasattva,” a great Bodhisattva, and Great Joyful Eloquence, who was also a great Bodhisattva, and their “retinue of 20,000 Bodhisattvas…”. They were the retinue these two Bodhisattvas led. These people, more than 20,000 of them, came to form aspirations at the same time.

So, Medicine King and Great Joyful Eloquence, these two Bodhisattvas, and their retinue of 20,000 were all at the Vulture Peak Assembly. In the Chapter on Dharma Teachers, everyone deeply realized this. Now that the Buddha was recruiting people, He hoped there would be capable people who would willingly come to accept the Dharma. So, everyone “came before the Buddha and made this vow.” Everyone was now willing to do this. After the Chapter on Dharma Teachers, the Chapter on Seeing the Stupa of Treasures and the Chapter on Devadatta, everyone had now made up their mind. So, they made vows before the Buddha. They would be able to widely spread the king of all sutras, the Wondrous Dharma Lotus Flower Sutra, in the Saha World. They [vowed to] help all the Saha World’s sentient beings accept it, walk the Bodhisattva-path and go among people to experience the ignorance and afflictions that people create. These Bodhisattvas were all willing to completely devote themselves. This group of Bodhisattvas devoted themselves to going among people. Look at what happens every time some place suffers a disaster or there are people in suffering. It is not possible for only one person to [help] so many people, provide disaster relief and save them from suffering. One person cannot do this; it takes a great number of people.

Look at our group of Living Bodhisattvas. Around two days ago (February 13, 2017) in Muzha, a tour bus was on its way back from seeing the cherry blossoms. On its way back, when they were almost home, this tour bus plunged off the edge of a slope. In an instant, the bus split open and people were thrown out. At the scene, all were dead or severely injured 33 people passed away and more than 10 others were hurt. At that time, although it was late and very cold, when Tzu Chi volunteers heard this news, they immediately came from Nangang district, which was closest to the accident site. Those living close by all quickly mobilized. It was such a cold night. At the scene they saw one body after another being carried up onto the road. They were courageous and fearless. They did not fear the chilly winds, nor, as they faced all those dead bodies, did they feel even slightly afraid. They were there to chant the Buddha’s name in hopes of bringing peace to the spirits of those who had suddenly [departed]. These spirits that had been scattered [like this] must have been very frightened, so they wished to quickly bring them peace. They quickly chanted the Buddha’s name there to calm the spirits so that the spirits could be at peace. Those with injuries were sent to hospitals, so we kept contacting hospitals [to see which ones we could go to]. [The volunteers] nearby the hospitals quickly went there. We knew these bodies had to be transported to funeral homes, so at those places, there were also groups of Tzu Chi volunteers receiving them. The volunteers began continuously chanting the Buddha’s name to bring peace to their spirits. When [the deceased’s] family members came, we quickly calmed them and kept them company. This required many people!

So, in terms of Bodhisattvas, we need many people to form aspirations and make vows. This is what the Buddha wished to teach. He wanted to transmit this sutra, the king of all sutras, to enable everyone to courageously advance and to form aspirations and make vows. [They would then be able to] go among people to calm sentient beings’ minds and transform sentient beings so they too could enter the Bodhisattva-path and eliminate their afflictions and ignorance. This is why the Buddha placed such importance on this sutra. He hoped everyone could pass it down, because it is the Dharma for saving the world. Thus, we must always be mindful.

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