首頁首頁  日曆日曆  相冊相冊  常見問題常見問題  會員群組會員群組  會員註冊會員註冊  登入  

分享 | 
 

 20180606《靜思妙蓮華》難可教化 當起大忍 (第1364集) (法華經·勸持品第十三)

向下 
發表人內容
月亮
版主
版主
avatar

文章總數 : 19461
年齡 : 64
來自 : 台中
威望 : 1633
注冊日期 : 2009-01-11

發表主題: 20180606《靜思妙蓮華》難可教化 當起大忍 (第1364集) (法華經·勸持品第十三)   周三 6月 06, 2018 8:55 am

20180606《靜思妙蓮華》難可教化 當起大忍 (第1364集) (法華經·勸持品第十三)

⊙藥王二萬菩薩求法精進,是法師品所因所告之人,樂說又是寶塔品之當機,既聞如來唱滅為法求人,發願弘經故諸大士發願。
⊙上文惟願不為慮者,謂聖道載於典籍,恢弘力在智者,若未得其人,則微言絕矣。使斯文不明之於其人,復不得行之於其世,蒼生溺八苦難,是聖心之憂也。
⊙「後惡世眾生,善根轉少,多增上慢,貪利供養,增不善根,遠離解脫。」《法華經勸持品第十三》
⊙「雖難可教化,我等當起大忍力,讀誦此經,持說、書寫、種種供養,不惜身命。」《法華經勸持品第十三》
⊙雖難可教化:此釋不怖惡人。是等之人,雖是難可說法難調伏教化,十惡自滋長。
⊙我等當起大忍力:此方眾生剛強難化;如是我等,當起精進大忍辱力。起大忍力:非深位大士,忍力成就,不能讀誦。
⊙讀誦此經,持說書寫:一讀、二誦、三持、四說、五寫,名五種法師。
⊙種種供養,不惜身命:有弘持者,當修種種恭敬供養。忍眾惡而外形骸,歷艱難而行此道,故云不惜身命。為於法故,於身命財無所吝惜。
⊙六惡之人雖難調伏教化,然我等應以堅忍,而益生起持經之力,於應攝受者而攝受之,於應折伏者而折伏之,不惜棄命持法。
⊙六賊:即六識;色聲香味觸法六塵,以眼耳鼻舌聲意六根為媒,自劫家寶,故喻之為賊。有道之士,眼不視色,耳不聽聲,鼻不嗅香,舌不味味,身離細滑,意不妄念,以避六賊。
⊙六惡:又指惡時、惡世界、惡眾生、惡見、惡煩惱、惡邪無信盛時等六者。
⊙六惡之一、惡時:指五濁中之劫濁,即惡眾生、惡見等四濁起時。
⊙六惡之二、惡世界:即娑婆世界。
⊙六惡之三、惡眾生:即眾生濁,謂由見濁、煩惱濁而起惡見、惡煩惱。
⊙六惡之四、惡見:即見濁,係以身見、邊見、邪見、見取見、戒禁取見,等五利使為體。五種急性的煩惱。
⊙六惡之五、惡煩惱:即煩惱濁,謂緣五欲之境而起貪瞋等煩惱。
⊙六惡之六、惡邪無信盛時:為五濁增時之總稱。

【證嚴上人開示】
藥王二萬菩薩求法精進,是法師品所因所告之人,樂說又是寶塔品之當機,既聞如來唱滅為法求人,發願弘經故諸大士發願。

藥王二萬菩薩
求法精進
是法師品
所因所告之人
樂說又是
寶塔品之當機
既聞如來唱滅
為法求人
發願弘經
故諸大士發願

各位菩薩,用心喔!藥王、大樂說二大菩薩,他們帶領著,「二萬菩薩求法精進」,我們已經說過了,在〈法師品〉之當中,釋迦牟尼佛就以藥王菩薩,為<法師品>的當機者,這是一位,根機能夠對機說法之人,借重這位大根機的菩薩,來敘述〈法師品〉,持經、寫經、讀經、誦經、說經的功德。

這就是〈法師品〉,「所因所告之人」,就是佛陀針對著藥王菩薩,開始來講說〈法師品〉。

所以「樂說又是,寶塔品之當機」者。在〈見寶塔品〉,寶塔出現,塔中出大音聲,大樂說菩薩,很期待,期待能夠看到寶塔中,出現聲音的多寶佛,這是大樂說菩薩提起要求。佛陀就以大樂說,他能夠及時提出,這是「當機」者,就是有這個根機,他來請佛開寶塔門。佛陀才說:「要開寶塔門之前,我要先將分身佛全部集會過來。」這一段很精彩,在集法,法身。人人靜一下,思考一下,過去所講說的法,大家再回憶,所以表示十方分身全歸納回來,佛的法身、分身,那就是佛陀已經講出去的法,我們聽入心,能夠受用,這是佛的分身,也是佛的法,法身,已經法輪轉入我們的心,希望人人將這一念心,集回來,來歸位。那就是大樂說菩薩,他及時請佛開塔門,所以佛陀集分身佛。這是環環相扣,所以我們這部經,才能這麼的完整。

「既聞如來唱滅,為法求人」。〈法師品〉也好,或者是〈見寶塔品〉也好,佛陀已經意含著將入滅了,而且就是法一定要傳下去,佛的法要傳,來承擔接法的人,也都要趕緊出現來,要將內心那個誠意,願意來接受。所以這是佛陀他隱含著,剩下沒多久的時間,就要入滅。佛法,尤其《法華經》是佛的本懷,佛的心懷,一定要有人可以契理、契法,可以接受,這樣傳下去,這是佛陀很殷切在為法求人。因為這樣,藥王菩薩以及大樂說菩薩,帶領著二萬人,志同道合,發大心,願意誠意發願,「發願弘經故諸大士」,真正殷勤來發願,願意來接受這部經,傳法於後世。這是我們要很用心回顧,這也就是分身佛集合,我們就是要將法要趕緊集回來。《法華經》從〈序品〉、〈方便品〉,這樣品品環環相扣,應該我們要回顧,不斷回顧去體會它裡面的精神理念,我們才有辦法受法、傳法,這要用心、要誠意、要發願。現在已經看到藥王、大樂說,他們志同道合的菩薩,已經在佛的面前來發願了。

上文惟願不為慮者
謂聖道載於典籍
恢弘力在智者
若未得其人
則微言絕矣
使斯文
不明之於其人
復不得行之於其世
蒼生溺八苦難
是聖心之憂也

所以,前面的經文之中,「惟願不為慮者」。「請佛不要擔心,我們大家願意,在佛的面前來發願,願意接受佛的法,永遠永遠傳於後世,佛陀不用擔心,未來這個法,「謂聖道載於經典」,未來聖道,佛陀所說的教法,會將它結集起來,可以記載在經典裡,可以長久這樣一直傳下去。在這當中,自然「恢弘力在智者」。這些廣大發心立願的人,有這個力量,希望這個法,在這個經典中不斷流傳,能夠啟發出宏觀、發大心、立弘誓願的人,這種有大智力的人,這種人也能在這個經,歷代一直傳下去,不斷也有這樣大智力的人,能發現,願意發願,佛陀就不要擔心了。「若未得其人,則微言絕矣」。就是還沒辦法,得到這樣「恢弘」,就是很開闊的心胸,很宏大的智慧的人,若還得不到,這人就沒辦法將法傳下去,這樣一定就是要找出了,有這樣宏觀發誓願力的人。所以必要聖道,要不斷記載在典籍之中,不是光用口相傳,未來聖道,一定是記載在經典之中,才能不斷一直流傳下去。要不然,光是用說的,若沒有得到大智慧力的人,傳的聲音,會慢慢一直微弱掉,這樣一直不見了。

所以,「文不明之於其人,復不得行之於其世」。這文若記載在人間裡,但是沒有得到這樣大智慧的人,沒有契機,那就沒辦法,「復不得行之於其世」。雖然讀經是讀經,說在〈法師品〉中,寫經、讀經或者是講經,若沒有契於它的機,像這樣,也沒辦法去身體力行。能說、能寫,但是身體沒有力行,這部經在世間裡,只是記載在經典,也沒有用。

是啊,看到這段文,就會去想到,經印很多,放在經櫥,沒有人去拿來看,看而不起歡喜,也沒辦法去身體力行,就是印再多的經,也沒有用。因為,「經者,道也;道者,路也」,經,要身體力行做出來。所以說,經若是記載,就要能契人的根,去將它身體力行,才有辦法在世間發揮功能效用。所以,「蒼生溺於八苦,是聖心之憂也」。眾生沉溺在八苦,生、老、病、死,愛別離、怨憎會、五蘊熾盛、(求不得)等等的苦,都還是在這個人間的苦。這是聖人的心所憂。所以,我們要好好用心,雖然是離佛二千多年,到現在佛經記載在白紙黑字,我們若用心去受用,字字皆是寶,句句都是妙法,無不都是增長我們的慧命。所以,我們可以將它當作是治世良方,我們若不會用它,也是沒有用!所以,我們要很用心去體會,佛為什麼這麼的憂心?因為年紀大了,法一定要傳下去、要留下去,傳法、受法,一定要「得其人」,要願意體會、了解、身體力行,要有德、有法,才能去度眾生,要不然眾生永遠都是在迷茫中,沉溺在八苦中。

接下來,我們看前面的文:「後惡世」,就是說未來,釋迦佛的未來,「後惡世眾生,善根轉少,多增上慢,貪利供養,增不善根,遠離解脫。」

後惡世眾生
善根轉少
多增上慢
貪利供養
增不善根
遠離解脫
《 法華經勸持品第十三》

這藥王菩薩他也知道,大樂說菩薩他也知道,雖然請佛不用擔心,他也說:以後,未來的世間,就是惡世,眾生的善根不斷一直轉少,善根若轉少,惡,惡性就慢慢增長起來。有五大障,五項的障礙,貪、瞋、癡、慢、疑。這貪、瞋、癡、慢、疑,就是人間接受法的大障礙。他有貪,所以貪名聞利養;有瞋、癡這種脾氣,這種沉溺在利養裡,得到一點點的法,他就是我慢、增上慢、八憍七慢,很多憍慢就都浮現出來,這就是接受法的大障礙。所以,出家修行,就是在「貪利供養」。這段文,我們修行者,就很用心去體會,絕對要很用心、很警惕,要不然,「增不善根」,就是「遠離解脫」,我們要很用心哦!

接下來這一段文,再這樣說:「雖難可教化,我等當起大忍力,讀誦此經,持說、書寫、種種供養,不惜身命。」

雖難可教化
我等當起大忍力
讀誦此經
持說 書寫
種種供養
不惜身命
《法華經勸持品第十三》

這是大家因為聽到〈法師品〉,這部經一定要永遠永遠,一直傳下去,在人間。雖然未來世間眾生根機惡劣,雖然都很剛強,難可教化,但是,要開始發願弘經,弘揚經法的人,他開始要先有覺悟。所以,他說:「我等當起大忍力。」這些人,二萬菩薩已經開始說:「我們大家心理已經準備好了,未來的眾生剛強難調伏,我們都準備好了,我們應該要準備要有忍力。」「讀誦此經,持說、書寫、種種供養」,哪怕不惜身命,會把它當作比我們的生命還重要」。

雖難可教化:
此釋不怖惡人
是等之人
雖是難可說法
難調伏教化
十惡自滋長

所以,「雖難可教化」,這就是表示說:不論未來眾生多剛強,我們都不佈畏,不怕惡,不論未來的眾生多剛強、多惡劣,我們都不怕。所以,「是等之人,雖是難可說法,難調伏教化」,哪怕他是「十惡自滋長」起來,不論他怎麼惡的增長,這些人多麼的難調教,我們都不怕。

所以,「我等當起大忍力」。就是說「如是我等,當起精進大忍辱力」,我們大家要更精進,這些眾生這麼剛強,就是貪名聞利養,貪欲無止盡,不肯接受法的調教,像這樣的眾生,我們大家更願意,起精進大忍力。

我等當起大忍力:
此方眾生剛強難化
如是我等
當起精進大忍辱力
起大忍力:
非深位大士
忍力成就
不能讀誦

這個「起大忍力」,不是普通的人做得到,若不是「深位大士」,意思就是說,應該累生世都已經歷練過來了,這種發心的大士,是很資深的菩薩,才有辦法。若不是,這個「忍力成就,不能讀誦」,絕對沒辦法這樣好好耐心,去研讀這部經,不只是讀,這樣讀了就過去。要再了解經中的意義,所以要很用心去體會、去了解。所以,「讀誦此經,持說書寫」。

讀誦此經
持說書寫:
一讀
二誦
三持
四說
五寫
名五種法師

要讓這部經流傳下去,佛陀的時代,還沒有印刷的時代,所以依靠的,要不斷一句一字都要用心記憶,佛陀所說的法要記載下來。所以,「一」來要「讀」,「二」來要「誦」,佛怎麼講,記憶,一定要把它記住。「三」,就是「持」,不只是記得,我們要身體力行,把這部經照顧好。要照顧好這部經,除了佛的教法,一字一句寫下來,還要一段一段用心再誦。不只是誦,還要身體力行,或者是要不斷與大家分享,講「說」,這愈講自己愈熟,讓別人能夠用,自己也能夠更體會經中之意,就能夠身體力行。像這樣,講說,還要書「寫」,還要寫,這叫做「五種」的「法師」:讀經師,誦經師,持經師,說法師,或者是抄寫經典的法師,這叫做五種法師。

所以用「種種供養,不惜身命」,就是用很虔誠的誠意,這樣講說、讀、誦、書寫,這樣來表達供養。所講的供養,那就是誠意。誠意來讀誦,講說,書寫等等,這再怎麼辛苦,我們都不怕。

種種供養
不惜身命:
有弘持者
當修種種恭敬供養
忍眾惡而外形骸
歷艱難而行此道
故云不惜身命
為於法故
於身命財無所吝惜

有「弘持者」,就是弘揚這部經,有經典才有法可講說;有法可講說,才有法可度人、教化,所以這一定需要,要有經留在人間。這要留在人間,需要有人願意發心,一代一代不斷這樣奉持下去,所以「當修種種恭敬、供養」,一定要有。我們若沒有種種恭敬、供養,沒有誠意,就沒有辦法身體力行。

所以說,「忍眾惡而外形骸」,可還記得?彌多羅尼子向佛陀發願,他為了講佛陀的法,度當世的眾生,他不怕生命的危險,入在那些人群,那些人很,外形惡劣,那個形骸很惡,所以,歷盡了艱難辛苦,他都不怕。這種弘法宣教。這就是我們要發心,要「忍眾惡而外形骸」,外在的形態不論是怎麼樣,不論是歷盡了多少的困難,他都甘願身體力「行」,在這條路,這「道」,有進無退,不斷向前前進,「不惜身命」,這「為法故」。因為法,所以,「於身命、財,無所吝惜」,為了法能夠流傳下來,他願意費盡一切來保護這個法,能夠流傳人間,就不惜身命,生命都不惜了,哪會惜財富呢?他無所吝惜。又「六惡」,這很多,法就是必行在人間。要能夠堪得忍,有什麼事情好堪忍呢?粗相,那個形態裡,粗相中有六惡。

六惡之人
雖難調伏教化
然我等應以堅忍
而益生起持經之力
於應攝受者
而攝受之
於應折伏者
而折伏之
不惜棄命持法

「六惡之人」,雖難調難教化,但是,「我等」;「我等」就是藥王菩薩,他和大樂說菩薩,二萬菩薩,他們說:「我們大家都是發心,發弘誓願,我們大家會堅定,忍耐,能夠忍得過這個六惡。」「益生起持經之力」這些愈惡,會愈更增加我的力量來忍辱,這就是修行。就如佛陀他面對提婆達多,佛陀還是恩,因為提婆達多的惡,所以能夠幫助他能提早成佛。同樣的道理,人間愈惡,愈需要菩薩去用心。去用心在這個惡世,那就是要有一股力量,這股力量是鍛煉出來的。這六種的惡不只是外面而已,我們自己也要很注意,這六惡藏在我們自己的裡面,也稱作「六賊」,六項的賊,在我們的身邊,這六賊,「六惡」,是什麼東西呢?

六賊:即六識
色聲香味觸法六塵
以眼耳鼻舌聲意
六根為媒
自劫家寶
故喻之為賊
有道之士
眼不視色
耳不聽聲
鼻不嗅香
舌不味味
身離細滑
意不妄念
以避六賊

這個世間,「色、聲、香、味、觸、法」,這「六塵」。我們人人,「眼、耳、鼻、舌、身、意」,若緣在外境,我們的「六根」為媒,若緣在外面,我們的「六根為媒」,就是有這六根,外面的六塵,就這樣牽引會合起來。這種在外面的聲色境界裡,自己的心無法控制好,所以我們會生起了,貪、瞋、癡、慢、疑,無不都是我們「六根」,緣外面的「六塵」,引起了我們,貪、瞋、癡、慢、疑,這就是像「六賊」一樣,就是一直把我們「自劫家寶」。我們人人都有內藏著自性覺海,我們內藏的寶藏,本覺藏心,我們的真如本性,我們的智慧,我們本來就很充足了,就是因為讓這些,無明煩惱,無明煩惱是從我們的「六根」,緣著外面的「六塵」,這樣惹起了我們的心,引起我們的心,貪、瞋、癡、慢、疑的境界,不斷叢生出來,所以譬如就是「六賊」。這「六賊」是最惡的,所以叫做「六惡」。

過去有人在修行,修行,在樹下,對面就是一條溪河,他已經修行二十年了,這二十年間,在那個地方裡,只是亂的心控制不下來,所以他很煩惱,又是要修行,但是自己的心控制不下來,世間的欲念無法斷,煩惱重重啊。佛陀知道了,這個人明明可度,有心要求法,但是,就是有雜念,世界的欲念,無法斷除。所以佛陀知道,他休也就這樣走近來,在一棵樹下也坐下來。看到一隻龜,這樣一直爬,爬在那個沙灘的地方,看到一隻野干,就是和狗一樣,靠過來,看到那隻龜,趕緊要去咬牠。這隻龜更快,就是趕緊頭和腳整個都縮進來,縮進來在牠的龜殼裡面。

這隻野干就這樣,在那裡地方要咬牠,硬梆梆,所以在那裡耗很久,這隻龜,就是將頭、腳,都這樣縮進裡面,保護得很安全。這隻野干牠在那裡很久的時間,不得其門而入,看牠頭也不伸出來,腳也不伸出來,所以牠只好離開了。離開之後,這隻龜就安全了,牠就又把頭、腳伸出來,趕緊回頭向河,趕緊歸入河裡面去了。在這當中,這個沙門,就是佛陀化現的,他就開口了,「龜啊!雖然是畜類,卻也會保護自己的身,而人呢?懂得要修行,不懂得會保護自己的心。」這位修道者,聽到這個聲音,回頭一看,一位這麼莊嚴的沙門,在他的身邊發出這個聲音,很吸引他的心。他就趕緊來到他的面前,是一位有道的人,所以他就問說:「你剛才說這些話,好像很攝住我的心。我的心常常很亂,想要求法,但是心沒有辦法。」所以佛陀,就是沙門,就開始向他說:「你關起你的耳根,外面的聲色不要聽;關起你的眼門,外面的「色」,你不要去看。總而言之,六根門要關好,就不會去引外面六塵境,入你的心來,自然你的心就能夠清淨。」

所以,舌不貪在味著,身不貪在細滑,說「我要穿很美、很柔軟,不需要。」若能夠這樣,「意不妄念」,這自然就能夠避開這六個賊,因為這「六根」緣外面的境界,自然你的功德,它就有這六個賊,不斷把你搬出去,你怎樣修行都沒有用,一邊修,一邊漏掉了,所以你要好好關閉你的六根門,這就是「六惡」。「六惡」就是「六賊」,所以我們應該要知道。我們「應攝受者而攝受之」。佛法,我們要攝受,我們有法能夠攝受進來,外面的境界來,才能「應折伏者而折伏之」。外面來的境界,我們自己的心,就要懂得去折伏它。不論外面的境界多惡劣,多麼壞;世間的人多麼的惡,善根全都減少了,惡都增長了,這種惡世濁氣。

我們修行者,有機會我們就將他攝受,法,我們不斷要追求,若遇到境界來時,我們要趕緊折伏。將我們的「六根門」,關閉起來,不要聽外面惡的聲音,外面惡形、惡色,我們視而不見,不需要去看它,也不需要讓它感染到,這就是我們要用心的地方。這樣保持好我們的道心,自然「不惜棄命持法」,我們的心都無欲,心無掛,礙無罣礙故,還有什麼好怕呢?我們會很勇敢為法忘軀,去付出,這就是我們應該要好好用心。

六惡又指
惡時、惡世界
惡眾生、惡見
惡煩惱、
惡邪無信盛時等
六者

所以說,這個「六惡」,在這個世界裡,除了和我們有關,我們要好好提高警覺以外,在外面的境界,就是「惡時」、「惡世界」、「惡眾生」,「惡見」,惡的煩惱,和惡的邪見,「無信」這個時代,這種全都沒有那個正信。

尤其是這個時代,這個世界,濁氣這麼重,這種人生的見解,都是不正,都是這樣;對於世間,法,正法不接受,都行在惡法中,這樣的「惡見」,產生出了很多惡的煩惱,現在的世間難道不就是這樣嗎?又再這個惡「惡時」,剛才說過的「惡時」,就是「指五濁之劫濁」。

六惡之一:
惡時
指五濁中之劫濁
即惡眾生、惡見等
四濁起時

五濁的劫濁,這個時間,我們常常說,「劫濁亂時,眾生垢重」,就是在說這個時間。所以「惡見」,由「四濁」而起。這個時代,人人都有這個惡的見解,不單純。

第二就是惡的世界,這個惡的世界,就是娑婆世界。

六惡之二:
惡世界
即娑婆世界

第三就是惡的眾生,就是眾生濁。

六惡之三:
惡眾生
即眾生濁
謂由見濁、煩惱濁
而起惡見、惡煩惱

我們平時所說的「眾生濁」,也就是由「見濁」開始,所以就生起了「煩惱濁」,所以起了很多的惡見,惡的煩惱。

第四那就是「惡見」,這個「惡見」即是「見濁」。我們的「見」,濁氣重重啊,不清淨,眼睛看東西不準確,觀念思想不正確,像這樣,這種見解濁氣很重,所以,他「身見」,「邊見」,「邪見」,「見取見」、「戒禁取見」。前面我們也都解釋過「五利使」和「五鈍使」。叫做「十使」,這種都是煩惱在我們的身邊。這種「五利使」,就是為我們的「體」。就是這樣,全都是在「身見」、「邊見」、「邪見」、「見取見」、「戒禁取見」這五項,很快的,都在我們的心裡,反應很快。我們現在的人,愈來愈來,我們的體質,就是變成這樣,所以「五種急性的煩惱」,這很快,馬上就呈現出來。

六惡之四:
惡見
即見濁
係以身見、邊見、
邪見、見取見、
戒禁取見等
五利使為體
五種急性的煩惱

第五,「惡煩惱」,惡的煩惱就是「煩惱濁」。就是「緣五欲之境」,剛才說過,六根、六塵,其實,除了法,「意根和法塵」,外面叫做「五欲」,這種五根,眼、耳、鼻、舌、身這五項,緣外面的色、聲、香、味、觸,就是這樣,「五根」緣外面「五塵境」,才會「意」起貪、瞋、癡等等的煩惱,這樣就起了。

六惡之五:
惡煩惱
即煩惱濁
謂緣五欲之境
而起貪瞋等煩惱

第六,「惡邪無信」。在這個時代,已經又惡又不正確,這種好事不要傳,不實、不實,惡的事情,無中生有,「一人吐虛,萬人傳實」,這種「惡邪無信」,這個時代已經浮現出來了在現在,這就是「五濁」增長之時。所以,總稱叫做「五濁惡世」。那就是從我們的心開始,這就是惡的時代。在現在五濁惡世的時代,就起了「見濁」、「眾生濁」、「煩惱濁」、「命濁」等等,這樣一直延續下去。

六惡之六:
惡邪無信盛時
為五濁增時之總稱

所以我們學佛要用心,要先從我們最近的惡,自己要斷,要關起了「六根門」,我們人人都有這「六賊」,六種的賊在我們的心裡,我們整天都是受外面的境界,在誘引我們,讓我們的心無法專念下來。所以我們會面對著這種,「五濁惡世」,要弘傳這個經典就不簡單。要好好將經典弘揚在人間,發揮效用,唯有我們就要關閉「六根門」,下定決心,好好將我們的心收攝起來;下決心,救世良方,要弘揚在人間,就要捨棄一切的欲,我們要時時多用心!


月亮 在 周三 6月 06, 2018 6:35 pm 作了第 1 次修改
回頂端 向下
檢視會員個人資料
月亮
版主
版主
avatar

文章總數 : 19461
年齡 : 64
來自 : 台中
威望 : 1633
注冊日期 : 2009-01-11

發表主題: 回復: 20180606《靜思妙蓮華》難可教化 當起大忍 (第1364集) (法華經·勸持品第十三)   周三 6月 06, 2018 8:56 am

回頂端 向下
檢視會員個人資料
月亮
版主
版主
avatar

文章總數 : 19461
年齡 : 64
來自 : 台中
威望 : 1633
注冊日期 : 2009-01-11

發表主題: 回復: 20180606《靜思妙蓮華》難可教化 當起大忍 (第1364集) (法華經·勸持品第十三)   周三 9月 19, 2018 8:54 pm

Explanations by Master Cheng-Yan
Subject: Summoning Up Great Patience to Transform Beings (難可教化 當起大忍)
Date: June.06.2018

“Medicine King and the 20,000 Bodhisattvas diligently sought the Dharma. They were the cause for and the target of the Chapter on Dharma Teachers. Moreover, Great Joyful Eloquence was the recipient of the teachings in the Chapter on Seeing the Stupa of Treasures. They heard the Tathagata proclaim that He was about to enter Parinirvana and that, for the sake of the Dharma, He sought people who would make vows to advance the sutra. Thus these great beings made vows.”

Dear Bodhisattvas, please be mindful! Medicine King and Great Joyful Eloquence, these two great Bodhisattvas, led “the 20,000 Bodhisattvas [to] diligently seek the Dharma.” We have discussed this previously. In the Chapter on Dharma Teachers, Sakyamuni Buddha treated Medicine King Bodhisattva as the recipient of the Chapter on Dharma Teachers. This was someone whose capabilities were [great] enough to teach the Dharma to. He used this Bodhisattva with great capabilities to narrate the Chapter on Dharma Teachers about the merits of upholding, transcribing, reading and teaching the sutras. “They were the cause for and the target of the Chapter on Dharma Teachers.” The Buddha had Medicine King as His target when He began teaching the Chapter on Dharma Teachers.

So, “Moreover, Great Joyful Eloquence was the recipient of the teachings in the Chapter on Seeing the Stupa of Treasures.” In the Chapter on Seeing the Stupa of Treasures, the stupa of treasures appeared and a loud voice came from within the stupa. Great Joyful Eloquence Bodhisattva really looked forward to seeing Many Treasures Buddha, who spoke from within the stupa of treasures. This was the request of Great Joyful Eloquence Bodhisattva. The Buddha made use of Great Joyful Eloquence; to be able to promptly raise [the request], he had to be the “recipient of the teachings.” He possessed these capabilities. He asked the Buddha to open the door of the stupa of treasures. Then the Buddha said, “Before I open the door of the stupa of treasures I must first gather all of my multiple manifestations.”

This part was very exciting; He was gathering the Dharma, the Dharma-body. Everyone calmed their minds and contemplated, recalling the Dharma that [the Buddha] taught in the past. This represented the gathering of the multiple manifestations from the ten directions. The Buddha’s Dharma-body and many manifestations are the Dharma that the Buddha taught. When we listen to [the Dharma], take it to heart and are able to make use of it, [we are] the Buddha’s many manifestations; the Buddha’s Dharma and His Dharma-body have turned the Dharma-wheel into our hearts. He hoped for all people to gather their thoughts and return them to their place. This is why Great Joyful Eloquence Bodhisattva promptly asked the Buddha to open the stupa door.

So, the Buddha gathered His multiple manifestations. These [events] are all closely interconnected. So, this is why this stupa can be so comprehensive. “They heard the Tathagata proclaim that He was about to enter Parinirvana and that for the sake of the Dharma, He sought people.” Whether in the Chapter on Dharma Teachers or the Chapter on Seeing the Stupa of Treasures, the Buddha indicated He would enter Parinirvana, and that the Dharma must be transmitted. The Buddha-Dharma must be transmitted, and those who will shoulder the task of accepting the Dharma must also quickly come forward. They must have heartfelt sincerity and accept it willingly. Thus, this was what the Buddha had been hinting, that there was not much time left before He would enter Parinirvana.

The Buddha-Dharma, especially the Lotus Sutra, is the Buddha’s original intent. For the Buddha’s original intent, there must be people who can resonate with the principles and the Dharma, who can accept it and then transmit it. This is why the Buddha earnestly recruited people for the sake of the Dharma. For this reason, Medicine King Bodhisattva and Great Joyful Eloquence Bodhisattva led these 20,000 people who shared the same mission and formed great aspirations. They were willing to sincerely make vows, to “make vows to advance the sutra. Thus, these great beings” truly and diligently “made vows”. They were willing to accept this sutra and transmit the Dharma to future generations.

This is why we must mindfully review [the teachings]; this is also how to gather the Buddha’s multiple manifestations. We must quickly gather all of the Dharma. In the Lotus Sutra, from the Introductory Chapter to the Chapter on Skillful Means, all the chapters are closely interconnected. We must constantly review them to comprehend their spirit and principles so that we can accept and transmit the Dharma. This requires us to be mindful, to be sincere and to make vows. Now we see how Medicine King, Great Joyful Eloquence and the Bodhisattvas who shared the same mission came before the Buddha to make vows.

A previous passage said, “We only hope that [the Buddha] will not worry.” This means that though the noble path is recorded in writing, the power to spread and advance it lies with people of wisdom. If these people could not be found, the words would fade away to nothing. If none of them could understand this sutra, then it would not be practiced in the world. All living beings would drown in the Eight Sufferings. This is what the Buddha was worried about.

Thus, a previous passage said. “Who only hope that [the Buddha] will not worry. Venerable Buddha, please do not worry. All of us are willing to make vows before the Buddha. We are willing to accept Your teachings and forever pass them down to future generations. Venerable Buddha, You do not need to worry! In the future, this Dharma, the noble path, will be recorded in writing. In the future, the noble path, the Buddha’s teachings, will be gathered and complied together. It will be recorded in the sutras and will be continually passed down for a long time.”

In the midst of all of this, naturally, “The power to spread and advance it lies with people of wisdom.” People who form great aspirations have this power. They hope that this Dharma will be constantly passed down thought this sutra to inspire people to form broad perspectives and make great aspirations and vows. These people with the power of great wisdom will be to continue to transmit this sutra generation after generation. Time and time again, such people with the power of great wisdom will be able to discover [the teachings] and will be willing to make great vows. So, the Buddha did not have to worry. “If these people could not be found, the words would fade away to nothing.” [He worried] about being unable to find people to “spread and advance it.” This requires an open mind and great wisdom. If He could not find such people, people would be unable to pass on the Dharma.

Therefore, He had to seek people with broad perspectives and the power of great vows. So, the noble path must always be recorded in the sutras. It cannot only be transformed verbally. In the future, the noble path must be recorded in the sutras for it to be continually passed down. Otherwise, if it is only transmitted verbally but there is no one who attains the teachings will gradually weaken and fade away. In this way, the words will fade away to nothing.

So, “If none of them could understand this sutra, then it would not be practiced in the world.” If this sutra is recorded in the world but no one attains such great wisdom and no one’s capabilities resonate with it, then it will be impossible for it “to be practiced in the world”. Although people may be studying the sutra, or, as the Chapter on Dharma Teachers states, transcribing, reading or teaching the sutra, if their capabilities do not resonate with it, they will not put the Dharma into practice. They may be able to teach or transcribe the sutra, but they will not put the Dharma into practice. While the sutra is in this world, if it just stays written down [on paper], it will be useless.

Indeed, when I see this passage, I think about how people print many copies of the sutras and store them in cabinets. Nobody takes them out to read, or they read them but do not take joy in them and are unable to put them into practice. Then, no matter how many copies of the sutras are printed, they will still be useless. This is because “The sutras are path,” and “this path is a road to walk on”. We must put the sutras into practice. So, the sutras are recorded, but they must resonate with people’s capabilities so people can put the Dharma into practice. Only then can they effectively manifest their function in the world. “All living beings would drown in the Eight Sufferings. This is what the Buddha was worried about.” Sentient beings drown in the Eight Sufferings of birth, aging, illness, death, parting from loved ones, meeting those they hate, the raging Five Aggregates and other sufferings. All these are sufferings in the human realm; this is what noble begins worry about, so we must work hard to be mindful.

Though we are 2000 years removed from the Buddha, the sutras are still recorded in black and white. We must mindfully accept and apply His teachings. Every word is a treasure, and every phrase is wondrous Dharma that nourishes our wisdom-life. Therefore, we can treat this sutra as the wondrous medicine for treating the world. If we do not know how to apply it, then it will be useless. So, we must mindfully seek to comprehend it, Why was the Buddha so worried? Since He was getting old, the Dharma had to be transmitted and preserved. To transmit and accept the Dharma, “these people had to be found”. They had to be willing to comprehended, understand and put the teachings into practice. They had to have virtue and the Dharma to be able to transform sentient beings. Otherwise, sentient begins would always be lost in confusion, drowning within the
Eight Sufferings.

Next, let us look at the previous passage. “The future evil age” refers to the future, the future after Sakyamuni Buddha. “In the future evil age, sentient beings roots of goodness will become few. Many will become overbearingly arrogant and crave offerings of wealth. Their roots of unwholesomeness will increase, and they will stray far from liberation.”

Medicine King Bodhisattva knew about this and Great Joyful Eloquence Bodhisattva also knew about this. Although they asked the Buddha to not worry, they also said that the future world will be an evil world. Sentient beings’ roots of goodness will constantly become fewer. If their roots goodness become few, they will gradually develop unwholesome tendencies. They have the Five Great Hindrances, greed, anger, ignorance, arrogance and doubt. Greed, anger, ignorance, arrogance and doubt are the great hindrances [that people face] in accepting the Dharma in the world. They are greedy, so they crave offerings of wealth. They have an angry and ignorance temperament, and indulge in offerings of wealth. When they attain a tiny amount of Dharma, they become overbearingly arrogant, with the eight kinds of pride and seven types of arrogance; many forms of pride and arrogance will appear. These are the great hindrances that [people face in] accepting the Dharma. So, when they renounce the lay life to engage in spiritual practice, they will still “crave offerings of wealth”. This sutra passage [is something] we spiritual practitioners must mindfully seek to comprehend. We must absolutely be mindful and vigilant. Otherwise, “Roots of unwholesomeness will increase, and [we] will stray far from liberation”. We must be very mindful.

The next sutra passage goes on to say, “Although it is difficult to teach and transform them, we will all summon up the great power of patience. We will read and recite this sutra, uphold, expound, transcribe it and make all kinds of offerings to it, even at the cost of our lives”.

Everyone heard the Chapter on Dharma Teachers, and knew that this sutra must be passed down continuously. In the human realm, sentient beings in the future will have poor capabilities and they will be stubborn and difficult to transform. So, those who have begun to make vows to advance the sutra and the teachings will also have to awaken first.

Therefore, they said, “We will all summon up the great power of patience”. These 20,000 Bodhisattvas began to say, “We are all mentally prepared. Sentient beings in the future will be stubborn and hard to train. We are prepared for this. We must be prepared with the power of patience. We will read and recite this sutra, uphold, expound, transcribe it and make all kinds of offerings to it, even at the cost of our lives. We will treat it as something more important than our lives”.

So, “although it will be difficult to teach and transform them” means that “No matter how stubborn or evil sentient beings of the future may be, we are not afraid”. Thus, “For people like these, although they are difficult to expound the Dharma to and are hard to train and teach, even if they feed the Ten Evils in themselves, no matter how much evil they develop or how difficult it is to train and teach them, we are not afraid”. So, “We will all summon up the great power of patience”. In other words, “All of us must summon up the great power of diligence and patience. We must all be more diligent. These sentient beings are so stubborn. They crave fame and offerings of wealth, have boundless greed and are unwilling to accept the Dharma’s teachings. With sentient beings such as these, we are all the more willing to summon up the great power of diligence and patience”.

We will all summon up the great power of patience: Sentient beings in this world are stubborn and difficult to transform. All of us must summon up the great power of diligence and patience. Summon up the great power of patience: Only deeply experienced Bodhisattvas who have attained the power of patience can read and recite [this sutra].

“Summoning up the great power of patience” cannot be achieved by the average person. Only “deeply experienced Bodhisattvas” [can do it]. This means that they must have been trained throughout many lifetimes. Only Bodhisattvas who form these aspirations, very experienced Bodhisattvas, will be able to do this. If they had not “attained the power of patience”, they would be unable to “read and recite this sutra”. There would be no way for them to have the patience to study and read this sutra. They cannot just read and forget about it; they must also deeply understand its meaning. So, they have had to mindfully comprehend and understand it. Thus, “We will read and recite this sutra, uphold, expound and transcribe it“.

We will read and recite this sutra, uphold, expound and transcribe it: 1. Teachers who read. 2. Teachers who recite. 3. Teachers who uphold. 4. Teachers who expound. 5. Teachers who transcribe. These are the five kinds of Dharma teachers.

This sutra must continue to be passed down, but in the Buddha’s time, there was no printing. So, it depended on people memorizing the sutra line by line, word by word, with constant mindfulness. The Buddha’s teachings had to be recorded. Therefore, first is teachers who read, and second is teachers who recite. Whatever the Buddha taught, we must keep it in our memory. Third is teachers who uphold. Not only must we memorize it, we must also put it into practice. We must take good care of the sutra. To take good care of the sutra, in addition to transcribing the Buddha’ teachings line by line, word by word, we must also carefully recite each line as well. Reciting is not enough; we must also put it into practice and constantly share the Dharma with everyone, “expound” it. The more we expound, the more familiar we are. We can help others apply the Dharma and also gain a deeper understanding of it. We can put it into practice. We must expound the Dharma in this way, and we must also transcribe it. These are the “five kinds of Dharma teachers”. Teachers who read, teachers who recite, teachers who uphold, teachers who expound and teachers who transcribe the sutra are the “five kinds of Dharma teachers”.

Thus, we “make all kinds of offerings to it, even at the cost of our lives”. This means we must have reverent sincerity as we expound, read, recite and transcribe the sutra. This represents our offerings. “Offerings” here refers to our sincerity in how we sincerely read, recite, expound, transcribe and so on. No matter how hard it is, we will not be afraid.

[We will] make all kinds of offerings to it, even at the cost of our lives: Those who advance and uphold [the sutra] must cultivate all kinds of reverent offerings, patiently endure all kinds of evils and horrific appearances as they undergo hardships to walk upon this path. So it says even at the cost of their lives. For the sake of the Dharma, they would not hesitate to sacrifice their lives or wealth.

There are “those who advance and uphold the sutra”. We need the sutras to have the Dharma to expound. Only when we have Dharma to expound can we teach and transform sentient beings. So, it is essential that the sutras remain in the world. For the sutras to remain in the world, we need people to willingly form aspirations to uphold the Dharma over many generations. Thus, “one must practice all kinds of reverent offerings”. This is essential. If we do not make all kinds of reverent offerings and have no sincerity, then we will be unable to put the Dharma into practice. Thus, we “must patiently endure various evils and horrific appearances”. Do we all still remember? Purna Maltrayaniputra made a vow to the Buddha He vowed to expound the Buddha’s Dharma and transform sentient beings of the world. Without any fear of mortal danger, he went among those people. Those people had horrific appearances. Their appearances were very evil. Thus, though he underwent suffering and hardship, he was still not afraid. That is how he expounded and spread the Dharma. Thus, we must form great aspirations and “patiently endure various evils and horrific appearances”. No matter what they looked like and no matter how much hardship he experienced, he was willing to put the Dharma into practice upon this path. He advanced without ever retreating on this path, constantly progressing forward, “even at the cost of his life”. This was all “for the sake of the Dharma. For the sake of the Dharma, [he] did not hesitate to sacrifice [his life] or wealth”. For the Dharma to continue to be passed down, he was willing to sacrifice everything to protect the Dharma so it could be passed on in the world. He did not even hesitate to give his own life. Since he did not hesitate even with his own life, He spread nothing. The “Six Evils” appear often as well. For the Dharma to be implemented in the world, we must be able to endure. What must we endure? When it comes to obvious appearances, there are the Six Evils.

Though people of the Six Evils are difficult to train and transform, we all must rely upon patience and perseverance to further summon up the strength to uphold the sutra. That which must be accepted and taken in, we must accept and take in; that which must be tamed and trained, we must tame and train. We must not hesitate to sacrifice our lives to uphold the Dharma.

“Though people of the Six Evils are difficult to train and transform, we all…”. “We all” refers to Medicine King Bodhisattva, Great Joyful Eloquence Bodhisattva and the 20,000 Bodhisattvas. They said, “We are all forming great aspirations. We are making great vows that we shall persevere and endure through these Six Evils and further summon up the strength to uphold the sutra. The more evils there are, the more strength we will have to patiently endure.”

This is spiritual practice. When the Buddha encountered Devadatta, the Buddha still felt grateful because Devadatta’s evilness helped Him attain Buddhahood earlier. By the same token, the more evils there are in the human realm, the more we need the dedication of Bodhisattvas. To dedicate ourselves to this evil world, we need strength, which we gain from [experiencing hardship]. The Six Evils are not just outside of us; we must pay attention to ourselves as well. The Six Evils are hidden with us; there are called the “Six Thieves”. We have the Six Thieves by our side. These Six Thieves, the “Six Evils, what are they?”

The Six Evils: These are the Six Thieves. When we encounter the Six Dusts of form, sound, smell, taste, touch and thought, the Six Roots of our eyes, ears, nose, tongue, body and mind become the means by which we rob ourselves of our own treasure. Thus they are compared to thieves. For a person of the principles, their eyes do not see form, their ears do not hear sound, their nose does not smell fragrance, their tongue does not taste flavor, their bodies keep away from comfort and their minds are free of deluded thoughts. This is how they escape the Six Thieves.

In this world, “form, sound, smell, taste, touch and thought” are called the “Six Dusts”. All of us have “eye, ears, nose, tongue, body and mind”. If these connect to external states, then the “Six Roots become the means”. The Six Roots and the external Six Dusts come together. With these external states of forms and sounds, it is very difficult to control our minds. That is why we give rise to greed, anger, ignorance, arrogance and doubt. It is all because our Six Roots connect to the external Six Dusts, giving rise to our greed, anger, ignorance, arrogance and doubt. These are just like six thieves who constantly “rob us of our won treasure”. We all have an ocean of enlightenment hidden within us. When it comes to the hidden treasure with us, our innate enlightenment hidden in our hearts, our nature of True Suchness, our wisdom, we are innately replete. However, we let ignorance and afflictions [cover it]. Ignorance and afflictions arise when our Six Roots connect with the external Six Dusts. In this way, they disturb our minds and cause our minds to continually give rise to the states of greed, anger, ignorance, arrogance and doubt. Thus, they are compared to six thieves. These six thieves are the evilest, and that is why they are called the “Six Evils”.

There was once a spiritual practitioner engaging in spiritual practice beneath a tree alongside a river. He had already been practicing for 20 years. During these 20 years [of practice] in that place, he had a hard time controlling his chaotic mind. This caused him many afflictions. He wanted to engage in spiritual practice, but he could not control his mind. He could not put a stop to his worldly desires, and he had many afflictions. The Buddha knew about this. This person clearly could be transformed. He aspired to seek the Dharma, but he had discursive thoughts and could not eliminate worldly desires. The Buddha knew about this, so he walked toward this man and sat down next to him beneath the tree. They saw a turtle crawling around on the sands by the river bank. They also saw a jackal, which is similar to a dog. The jackal came closer, saw the turtle and immediately tried to bite the turtle. But the turtle was even faster, as it withdrew its head and feet into its shell. The jackal tried to bite the turtle, but its shell was just too hard. So, they [stood off] there for a long time. The turtle hid its head and feet within its [hard shell], safely protecting them. That jackal remained there for a long time, unable to [break through the shell]. The turtle did not extend its head or feet, so the jackal decided to leave. After it left, the turtle was safe, so it extended its head and feet again, hurriedly turned around toward the river and entered into the river.

At this time, the sramana, who was the Buddha, opened his mouth to say, “Although the turtle was a mere animal, it knew to protect itself. What about humans? They know to engage in spiritual practice but do not know how to protect their own minds”. When this spiritual practitioner heard this voice, he turned around to look. He saw a magnificent and dignified sramana who spoke in such a voice beside him. This called to his heart, so he promptly came before him. He saw that [the sramana] was a very cultivated person, so he asked, “The words which you just spoke seemed to have helped my mind focus. My mind is often chaotic. I want to seek the Dharma, but my mind cannot do it”. Thus the Buddha, the sramana, began to say to him, “Close your ear-root. Do not listen to the sounds coming from outside. Close your eye-root. Do not look at the sights outside. In summary, close the doors to all of your Six Senses. Then, you will not attract the Six Dusts into your mind. Naturally, your mind will be able to remain pure. Then, your tongue will not crave tastes and your body will not crave comforts, saying, ‘I want to wear pretty and soft clothes.’ You will not need them”. “If you can do this, your mind will be free of deluded thoughts You will naturally avoid the Six Thieves. When the Six Roots connect to external states, the Six Thieves will continually steal away your merits and virtues. No matter how your engage in spiritual practice, it will be of no use to you. As you practice, [what you cultivate] will leak away. So, you must carefully close” the door to the Six Senses”. These are the Six Evils. The Six Evils are the Six Thieves.

Therefore, we must know that. “That which must be accepted and taken in, we must accept and take in”. We must accept the Dharma. Once we are able to take in the Dharma, the when external challenges arise, “that which must be tamed and trained, [we can] tame and train”. [In response to] external challenges, we must know how to tame our own minds. It does not matter how evil the world is or how evil humans in this world are. Their roots of goodness have all decreased, and [roots of] evil have grown. In this evil world of turbidities, we spiritual practitioners must accept [the Dharma] when we can. We must constantly seek the Dharma. If we encounter challenges, we must promptly tame and train [our minds]. We must close the door to our Six Senses. We must not listen to the evil voices outside, and as for evil forms and evil appearances, we must see them without seeing them. We do not need to look at them, or be tainted by them. This is where we must be very mindful.

Thus, we must maintain our spiritual aspirations. Then, naturally, “We will not hesitate to sacrifice our lives to uphold the Dharma”. Our minds will be free of desires. “The mind is without hindrances; there are no hindrances,” so what is there to be afraid of? We will be very courageous and forget about ourselves as we give for the sake of the Dharma. This is why we must always be mindful.

So, when it comes to the “Six Evils,” in this world, in addition to raising our vigilance of those things which are related to us, among our external states there is also the “evil age,” “evil world,” “evil sentient beings,” “evil views,” evil afflictions and evil views. We are in an era of “faithlessness,” one completely lacking right faith. Especially in this era, when the world is so full of turbidities, people’s understanding and views are all incorrect. They are all like this; they do not accept the Dharma, the Right Dharma of the world, and they all follow unwholesome teachings. These “evil views” give rise to many evil afflictions. Is this not the case in our present world?

This “evil age,” which we just discussed, “refers to the kalpa of turbidity.” The first of the Six Evils: The evil age. This refers to the kalpa of turbidity, which is part of the Five Turbidities. It is the time when the other four turbidities arise, such as evil sentient beings and evil views.

Among the Five Turbidities, we often say that the kalpa of turbidity, this period of time, is “the era of chaos and the kalpa of turbidity, when sentient beings are heavily defiled”. This refers to our current time. So, “evil views” arise from the “Four Turbidities”. During this era, people have evil views and understanding and everything is very complicated.

The second [of the Six Evils] is the “evil world”. This evil world is referring to the Saha World. The third is “evil sentient beings,” which is the “turbidity of sentient beings”. The “turbidity of sentient beings” we usually speak of begins from the “turbidity of views,” which gives rise to the “turbidity of afflictions”. So, it gives rise to many evil views and “evil afflictions”.

The fourth [of the Six Evils] is “evil views,” which refers to the “turbidity of views”. Our “views” suffer from heavy turbidities; they are not pure. Our eyes are not accurate in judgement, and our mindset is incorrect. So, our views and understanding are very turbid. We have the “view of self,” “extreme views,” “deviant views,” “stubborn views” and “views of deviant precepts.” We have explained these before. The “Five Acute Afflictions” and the “Five Chronic Afflictions” are known as the “Ten Afflictions.” These are all afflictions around us. These “Five Acute Afflictions” serve as the “essence.” This is how it is. People all have the “view of self,” “extreme views,” “deviant views,” “stubborn views,” and “views of deviant precepts.” These five views quickly provoke reactions within our minds. People nowadays are becoming more and more like this. Thus, “these five acute afflictions” manifest very quickly.

The fourth of the Six Evils: Evil views. This refers to the turbidity of views. These are the view of self, extreme views, deviant views, stubborn views, views of deviant precepts and so on. The Five Acute Agents serve as the essence, these five afflictions that strike quickly.

The fifth is “evil afflictions,” which refers to the turbidity of afflictions. This is “connecting to the external conditions of the Five Desires.” We just discussed the Six Roots and Six Dusts. In fact, in addition to [mental] phenomena, that is, “the mind-root and the dust of phenomena,” there are the Five Desires in the outside world. The five roots of the eyes, ears, nose, tongue and body connect to external forms, sounds, smells tastes and touch. Just like this, the Five Roots connect to the external conditions of the Five Dusts and thus give rise to greed, anger, ignorance and other afflictions. That is how they arise.

The fifth of the Six Evils: Evil afflictions. This refers to the turbidity of afflictions. It means connecting to the external conditions of the Five Desires and giving rise to greed, anger and other afflictions. The sixth of the Six Evils: The evil times when deviance and faithlessness prosper. This is the general term for times when the Five Turbidities increase.

The sixth of the Six Evils is “the evil times of deviance and faithlessness.” During these times, there is much evil and much wrong. Good things are not transmitted, and instead, false and evil things arise from nothing. “One man’s lie becomes truth for thousands.” The “evil times of deviance and faithlessness” have already appeared in our present time. This is the time when the Five Turbidities increase. So, this is called “the evil world of the Five Turbidities.” It all arises from our minds. These are evil times. In this evil world of the Five Turbidities, [our minds] give rise to the “turbidity of views,” “turbidity of sentient beings,” “turbidity of” “afflictions,” “turbidity of life” and so on, one after another, on and on. So, we must be mindful in learning the Buddha-Dharma. We must first begin by eliminating the evils that are closest to us. We must close the door to the Six Senses. We all have the Six Thieves, six kinds of thieves in our minds. We are constantly tempted by external states, which render us unable to focus. Thus, when faced with “the evil world of the Five Turbidities,” to advance this sutra is not easy. To earnestly advance the sutras in the world and make use of them, we must close the door to the Six Senses and establish the resolve to earnestly collect and focus our minds. When we establish the resolve to promote and spread the wondrous medicine for saving this world among people, we must abandon all desires. We must always be mindful!

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
回頂端 向下
檢視會員個人資料
 
20180606《靜思妙蓮華》難可教化 當起大忍 (第1364集) (法華經·勸持品第十三)
回頂端 
1頁(共1頁)

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