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 20180613《靜思妙蓮華》具修慈忍 眾生喜見 (第1369集) (法華經·勸持品第十三)

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發表主題: 20180613《靜思妙蓮華》具修慈忍 眾生喜見 (第1369集) (法華經·勸持品第十三)   周二 6月 12, 2018 9:42 pm

20180613《靜思妙蓮華》具修慈忍 眾生喜見 (第1369集) (法華經·勸持品第十三)

⊙悟得真空妙有微密法,無相執著唯諦理靜寂,覺迷隨念一轉定乾坤,四生物類相異性平等。
⊙修持教法遂漸精進,因圓趨果成就菩提,果號一切眾生喜見,因為法師以法喜悅。
⊙道遠路遙步履漫長,深明道法漸進道向,由是自我心自肯定,卻又步伐緩慢,故云漸漸。
⊙「於時世尊告憍曇彌:何故憂色而視如來?汝心將無謂我不說汝名,授阿耨多羅三藐三菩提記耶?」《法華經勸持品第十三》
⊙「憍曇彌!我先總說一切聲聞皆已授記。今汝欲知記者,將來之世,當於六萬八千億諸佛法中為大法師,及六千學無學比丘尼俱為法師。」《法華經勸持品第十三》
⊙「汝如是漸漸具菩薩道,當得作佛,號一切眾生喜見如來。」《法華經勸持品第十三》
⊙汝如是漸漸具菩薩道:汝等如是漸漸修行,具足菩薩所修之道。
⊙當得作佛,號一切眾生喜見如來:因中具修慈忍之行,不惱眾生。所以果上一切眾生皆喜見之。
⊙一切喜見:長劫累世持六度因行為法師,以法喜悅人,故果亦稱之,將來當得作佛。

【證嚴上人開示】
悟得真空妙有微密法,無相執著唯諦理靜寂,覺迷隨念一轉定乾坤,四生物類相異性平等。

悟得真空妙有
微密法
無相執著
唯諦理靜寂
覺迷隨念
一轉定乾坤
四生物類相異
性平等

用心,還是要多用心啊!學法,目標就是期待,「悟得真空妙有微密」的道理。真空妙有,確實是微密,這個道理是遍滿虛空,無處不在,無物不有,無不都是妙有而真空,真空而妙有,這種微密的法,確實我們要很用心啊。現在科技發達,應是能夠讓我們看到、感覺到,現前即是,真空幻化的境界。在現在就有這樣的發明,在我們人文(志業),要怎麼樣從這個節目,將現在的科技,能讓大家透徹了解。現在的時代,科技是那麼進步,就只是我們的眼根,實在我們在看一切形形色色,我們就已經空花亂墜了,很多。我們就說:我們要鎖住「六根門」。

這幾天我們就是這樣說,怎麼樣來鎖住,我們的「六根門」?但是,現在的科技是背道而行,所發明出來的,不斷不斷發明,只是用一個這個虛幻,這個眼鏡,拿靠近眼睛在我們的眼根,就這樣拿近來,看它,哇!外面的境界,全部和現實都不同。這是現在的科技,實驗出來的東西,已經在人間在流行了。這項東西用在真真假假,假假真真,真的是感覺天花亂墜,虛幻的世界,一方面看起來,很稀奇。現在的人,發明出了很多,我們想不到也看不到,只在佛經的境界中,佛陀為我們講說:真空是妙有,那奧妙的境界,我們會將它當作是真實的,其實是很虛幻,什麼都沒有。

同樣一群人坐在前面,這個東西拿靠近來,靠近了眼根,看去的東西,完全就離開了真實的境界。這群人,這麼多人在這裡開會,只是這項東西拿過來,靠近眼根就完全不同的世界。這真實就是這樣面對的境界,卻是只是一項東西拿過來,就不同了。是說假的嗎?明明是真的!這個科技虛幻的世界,真的就是這樣做出來了,這實在是微妙。到底是如何去合成?如何去製作、合成?千變萬化這種境界,拿開之後,這些都是空,這是「真空」。那些境界完全沒有了,回歸真實,真實人在開會,聲音等等,真實的境界,這真實境界是真實嗎?也是無常。

「五蘊」──色、受、想、行、識,同樣,「五蘊」會合在人與人之間,他們來報告,現在外面的科技世界,甚至報起了外面,真實人生的苦難,從照相機拍下來的,多少的苦不堪的境界,在瞬間剎那。我們去救濟,照相機拍下來,這樣這個境界,再次顯現在螢幕上。孩子餓啊、苦啊,在戰火之下,飢餓、病痛、貧窮等等等等,這是真的,但是,就是也是科技,這樣將它剎那就拍下來。

或者是沒多久之前,四大不調。在阜寧孔盪村(江蘇省鹽城市阜寧縣板湖鎮),本來安居樂業,雖然生活貧困,務農的務農,做工的做工,孩子讀書的在讀書;忽然間沒有預警,一陣的龍捲風,龍捲風,瞬間一起,這樣隨著風的路線,這樣一直捲過去。使多少人的家破了,破掉了,毀掉了。瞬間,孩子在讀書,老師還來不及反應,一陣風已經到了;幸好,平時有在教,看到這個東西,到底是發生什麼事情,一直一直靠近,很快。老師一聲令下,一些孩子趴進去桌下,屋頂所有東西,都這樣瞬間不見了。幸好,孩子多數平安。

這種是虛的嗎?真實啊!這種氣候劇烈的轉變,不調和,風大不調,造成了人間無常幻化,這種幻化無常的世間,瞬間發生、瞬間毀滅掉了。風的強力,聽他們當地的人在描述,當風這樣在過的時候,遠遠的人看到,好像很多火柴盒一樣的東西,在空中飛,隨著龍捲風這樣,一直一直捲上去,原來就是屋頂的鋅板,或者是整輛車解體了,這樣飛上去了。不論是房屋毀掉了,連車子那麼的堅固,也將它解體,也這樣飛在空中,這樣飛啊!很快就這樣過去了。等到風快速這樣過去了,過去的地方,就看到是破碎、毀滅,車子解體、不見、毀掉了,可怕嗎?這就是成、住、壞、空。

本來那個村莊,過去的過去應該沒有這些村莊,因為這個村莊是時代變化,孔子的後裔一部分,在這個地方集村起來,叫做孔家莊,也叫做孔盪村。本來是「無」,後來變成「有」,這是時代。現在這陣風暴,龍捲風這樣一起,又將它滅掉,所以,成、住、壞,空掉了。佛陀所講的器世間,就是地球的上面,所有的一切,也是成、住、壞、空。現在的時代,就是這樣,這天地之間四大不調和了,凡事不斷都在變化、毀壞。短暫的,就像剛才講過的,已經毀壞掉了,要怎麼辦?現在我們又在那個地方,再為它復建,現在正是在復建,已經動土了,工程已經動了。

聽營建處回來報告,工程已經從地下到地上,已經一層樓起來了,這「空」掉了,再將它造「成」起來,很快他們就可以搬進去住,「住」,那就看他們要怎麼去保養了。好好保養,也能夠幾十年,上百年,後代這樣繼續住下去,但是也會舊,慢慢也會老化,「壞」掉。不知這個世間,到底壞劫氣候是如何?這已經是「空」,空了之後再讓它「成」,再不久就「住」了。過程到底能再多久呢?還是不斷會老化。這樣的「行蘊」,這樣就變成了「壞」與「空」,到底再幾百年後;儘管你將它蓋得很堅固,幾百年後,幾代人,同樣是壞、空。這就是人間沒有離開「五蘊」,人在面前坐,所在講的世間境界有那麼多。講過去,談現在,還在說未來,無不都是在行蘊中。

現在說話叫做「現在」,再一下子,那就是「過去」了;分秒中無不都是過去、現在、未來。剛才進來的時候叫做「過去」;剛才、昨天、去年、五十年前,這都叫做過去,用短暫的時間累積它的過去,這都是行蘊。行蘊沒有停歇,就是這樣在分秒又再一直過。所以,「未來」的剎那就是「現在」,這種行蘊,這就是道理,這叫做真理。真理就是空,就是這樣一直過,就是秒,時間,就是真理。這些時間就是在這個空幻的空間裡,到底這個空間,什麼樣的人、事、物,就是在這個空間,都在空間「成」。所以,「住、壞、空」也是在這個空間,這無不都是含藏著,那個「行蘊」,就是過去、現在、未來的事物,是不是完全是真空呢?這就是空。但是也不能說「空」,就全都不去理睬它,其實「妙有」。

一念心,要如何讓人的苦能夠解除;空掉的東西,如何將它恢復?因為有生物存在,因為有人活在人間,人間需要這樣的物資,來幫助我們生活,所以還是「有」啊!這種妙,這是「妙有」;這個妙有在善惡間,我們的六根造作在這善惡中間,所以很多的道理都是這樣「妙有微密法」,在我們的一念心。看透人間種種的事物,其實無相。「無相執著」,就只是我們人執著。人間有相、無相,短暫之相,這不是永恆的。有很多的不調和,有相的東西總是磨滅掉,幻化掉。人,生老病死,生命短暫,會有多久的時間?也不知道年齡在什麼時間。所以,相不定相,來生是什麼樣的生態呢?來生是男、是女呢?來生是人、是動物呢?來生是人間、地獄、餓鬼、畜生呢?來生或者是在天堂呢?各種形象都無定相。所以就是「無相執著」,我們人人在這個無定相,就是要去執著它。

唯有諦理就是靜寂。真理本來,本來就是真理,看你的因緣果報。因緣、果報,這是定法,我們一定要認真在這個「因緣」,我們要認真在「果報」裡。一念心,有時候善念,但是要定下這個善念,向善,要清淨我們的身心,真的是很困難。瞬間萬變,都是在我們一念心。被外面的色所誘引,修行也不簡單呢!要能夠定下來,不受色迷,這不是很簡單,所以才叫做「要修行」。這個理,我們若沒有很清楚,講得很簡單,守住這種寂靜的真理,那是很困難。所以,「覺迷隨念」,覺悟者,在一念間;迷者,也是在一念間。所以,覺和迷隨一念,「一轉定乾坤」。我們只是一念心,一念心貪,你就定了你這一生的方向;一念心淨,覺,保持著清淨的心,一生沒有牽掛,為天下眾生。一念心一動,一個家庭的牽掛,這樣,這就不是一個人,寂靜的境界了,那就是一個家庭,一個由不得自己的環境,這就是覺和迷,隨一念,一轉就定了乾坤。我們的心靈天地,我們的生活境界,就這樣定下來了,小乾坤,定立了我們小乾坤這個方向,命運就是這樣就定下來。所以「覺迷」,覺和迷「隨念一轉定乾坤」。

善惡也是一念間,我們人間的方向,也是在一念間。這種在覺和迷的中間,「隨念一轉定乾坤」,所以我們要把心照顧好,六根門要守得住。就是「四生物類」, 一念的時間內,就會定了我們的因緣果報了,一念一轉一迷,這個四生物類。四生,卵生、胎生、溼生、化生,這種四生六道,就看我們到底怎麼造作因緣,惹來果報。所以,「四生物類相異性平等」,形象都不同;光說動物,就好幾千種的形類。人類呢?也有很多種的人類,人人,「人心不同,各如其面」,這句形容,同樣叫做人類,就有張三、李四,這個人不是那個人。這很奇妙,同樣一個頭、兩隻手、一雙腳,這個身體都一樣,但是你把大家排出來,這個是張三,這個是李四,絕對是不同。何況有的,一生下來的形態就體不俱全,也很多。

總而言之,「四生」,只要在「六道」裡面,就是在四生物中,我們叫做「胎生」,人類叫做「胎生」,動物也有胎生,也有卵孵來的。我們絕對不是用卵孵的,我們是胎生。所以,「四生」,這個「相異」,形象都不同。但是,佛陀告訴我們平等,「性平等」,真如本性是平等的。各位,我們要如何,讓我們能合群,能夠合心和氣,也是一念心而已。要讓一個團體彼此之間分離,那個心念也是一念間。所以,一個人,一個家庭,一個社會,一個組織等等,都是一念間。眾生合,我們的善性就是只一個平等。當然是慈悲喜捨,這是我們人人本具的佛心,那就是真如本性。

我們佛心能夠成就,就是一念志向,我們要修行,所以「修持教法遂漸精進」。

修持教法遂漸精進
因圓趨果成就菩提
果號一切眾生喜見
因為法師以法喜悅

我們必定要好好精進,不管是真空,或者是妙有,真空妙有,道理我們要去很清楚,去探討了解。佛陀已經清楚告訴我們了,講得很清楚,我們要用心去體會。我們一向都是迷,我們一向都是在複製煩惱。我們現在要如何去除煩惱,那就要修持教法,一步一步,漸漸精進,要好好精進。所以「因圓趨果成就菩提」,就是要這樣不斷精進,六度萬行。我們要隨著佛陀所教法,我們在人群中要鍛鍊。我們六度:布施、持戒、忍辱、精進、禪定、智慧,入人群,千千萬萬種的煩惱、苦難,我們要應他們的煩惱,應他們的苦難去付出,所以,「因」要全都很具足。菩薩因,我們要不斷用長時間累積,才因圓趨果。因若圓滿,自然我們就向佛的境界漸漸接近,接近覺悟之道。我們能夠覺悟的道路,那就是菩提道。

「果號一切眾生喜見」。現在在描述的,就是提出了比丘尼團開始要求,求未來的結果?我要精進,我能夠入六度去行,行救濟眾生的因行,不論多久時間,我就是要修持教法,但是現在就是只祈求佛陀,給我們一個希望,我們未來我們修行能夠成佛,這個結果。雖然路還很長,我們願意修行,就是這樣要來祈求那個結果;雖然路還很長,給我們一個目標。所以「因為法師以法喜悅」,因為入這個法來很歡喜。我們前面講過,比丘尼,學無學,將來會在,六萬八千億(諸佛法中) ,長久時間,在很多佛的世界中去修行,去完成教化眾生。這種聞法,說法,傳法,就是成為法師。這是前面的文,我們講過,雖然這個道路還很遠,六萬八千億,我們也解釋了,修行重在我們六根門,就是一念心收攝好,不要讓我們的六根門,在外面惹來很多無明煩惱。

道遠路遙
步履漫長
深明道法
漸進道向
由是自我心自肯定
卻又步伐緩慢
故云漸漸

所以,道路遠,路遠遙,「道遠路遙步履漫長」,這是很長、很遠,要用很長的時間,很遠的路去走。所以,「深明道法漸進道向」,我現在知道這個道的法,路要怎麼走。這個道要怎麼走,法要怎麼修,我們會漸進。在這條路上,正確的方向前進。「由是自我心自肯定」,因為這樣,每一位都是自我的心,我自己肯定我這條路一定能向前走。但是,自己雖然很肯定,不過,這些比丘尼群,在佛的面前總是有一點的躊躇。雖然自己很肯定,但是步伐緩慢。自己也會怕,路這麼遠,我願意走,但是我走的路,這樣很慢,精進的速度不夠,所以說「步伐緩慢,故云漸漸」;所以說「漸漸」,這樣漸漸修行,不是很快速,就是這樣慢慢過來。我們自己肯定,我們自己也沒有很精進,我們在修行,不就是這樣?明知道道理是真,道理就是這樣,但是我們還是懈怠,這樣慢慢來。就是要快速,對的方向,我們要趕緊精進。

所以前面的文,釋迦牟尼佛也是這樣,就叫著憍曇彌,這個時候看到大家這麼的虔誠。到底你們有話,可以講啊!所以,佛陀看到大家躊躇不敢講,這種自己知道,我們的業障這麼多,將來能夠成佛嗎?只是要求佛給我們肯定一下。自己是很肯定,但還是需要佛陀肯定。自己知道自己的障礙也很多,所以在那個地方躊躇。

於時世尊告憍曇彌
何故憂色而視如來
汝心將無
謂我不說汝名
授阿耨多羅
三藐三菩提記耶
《法華經勸持品第十三》

因為這樣,佛陀在那個時間,「世尊告憍曇彌:何故憂色而視如來?」你怎麼這麼憂鬱在看我呢?用這種期待的眼光在看。「汝心」,你的內心,「將無謂我不說汝名」,你們的內心是不是這樣在想呢?難道沒有?應該有這樣在想:說我單獨沒有提起你們的名,為你們授記「阿耨多羅三藐三菩提」,你們的心,是不是這樣想呢?一語道破了,「是啊!我們內心就是這樣想。」他們還沒有回答,佛陀接下來就說了:「憍曇彌!我先總說一切聲聞皆已授記。」

憍曇彌
我先總說一切聲聞
皆已授記
今汝欲知記者
將來之世
當於六萬八千億
諸佛法中
為大法師
及六千學無學
比丘尼
俱為法師
《法華經勸持品第十三》

「對這些比丘僧,我先為他們授記了」,這是要前後次序。「那你們現在呢?」「欲知記者,將來之世」,你們現在就是要了解,了解你們將來修行的世界,希望我現在為你們授記,就是先和你們說,說你們未來要怎麼樣的經過,才能夠成佛。你們很期待我這樣和你們說。」

來!和你們說,「當於六萬八千億諸佛法中,為大法師」。大家未來要再經過「六萬八千億諸佛法中」,這樣開始去修行,聽法、說法,這就是你們未來要再努力,要再走很遠的路,要再經過這麼久,「六萬八千億諸佛」,意思就是說,你們要將你們的「六根門」,好好看住好。守好你們的六根門,守好你們的心、「八識」,你們所造作的因緣果報,將來都會回入你們的八識裡。八識若清淨,自然就回歸在第九識,就是到佛的境界。不只是只有你,還有你「六千學無學比丘尼」,將來也能夠成為法師。

所以,還要再用要很長久的時間。其實,時間在這個地方,佛陀他的含義就是:你們慢慢來,就是六根門守不住;你們要將六根門守住,意識要照顧好。因為女人多障礙,就是意識顧不好,我們的的六根緣外面的六塵,每一塵都起意識,所以成為六識,在這個「意」,去包攬來,所以,第七識去思考造作,所以造成了很多因緣果報。因為這樣,你們才要這麼長久的時間。所以,你們要好好守住六根門,這個六意識在外面,所造作的,思量就完成起來,就歸入第八識。其實,要講的真理就是在這裡,我們要很用心去體會。

接下來這段文,就說:「汝如是漸漸具菩薩道。」

汝如是漸漸
具菩薩道
當得作佛
號一切眾生
喜見如來
《法華經勸持品第十三》

你們大家修行,都是同樣要守好你們的六根門,將來行菩薩道,就這樣漸漸,就能夠「因圓趨果」,就到達佛的境界。「當得作佛,號一切眾生喜見如來」。現在,佛陀已經為憍曇彌開始授記了,但是要再經過這麼用心,去好好將你們修行的心志堅定。外面的境界,裡面的根、意識,也是要守住,修行就是要從「意」,決心開始。

汝如是漸漸
具菩薩道:
汝等如是漸漸修行
具足菩薩所修之道

所以,「汝如是漸漸具菩薩道」。「汝等如是漸漸修行,具足菩薩所行之道。」這就是佛陀這樣向憍曇彌,同時六千比丘尼眾,同時這樣講的話。

當得作佛
號一切眾生
喜見如來:
因中具修慈忍之行
不惱眾生
所以果上
一切眾生皆喜見之

所以就說,「當得作佛,號一切眾生喜見如來」。因為佛陀已經這樣教她們,好好守在六根門,生生世世要養好你們的習氣;這女人的習氣要全都去除,不要有這麼多的習氣。

所以,在「因中具修慈忍之行」。因為女人有很多的習氣,所以你們要從這個「因」,「因」,就是要喜捨,慈悲喜捨,六度行,去開始進行。要培養你們的慈悲心,要培養你們的忍耐力,要培養你們的堅定、堅持等等,布施、持戒、忍辱、精進等等,這要好好去用心。所以,要「慈忍之行,不惱眾生」,不要使令眾生心意有煩。女人的身態,這都已經又包含著,女人會惱亂人的心意,亂了男心,男眾都是因為酒、色迷亂了他的心。

所以,社會人間多少的案件,都是男女之間互相勾引,變成了很多不可收拾,家庭悲劇或者是人生的苦難,這就是惱亂了眾生。所以,希望未來修行,這個因中,這個種子要很清淨的種子,「因中具修慈忍之行」,這個因要很具足,修慈忍的行。就「不惱眾生」。在人間,生生世世,若是再為女人身,就不要惱亂眾生。同樣,男女之間,都是一樣「性平等」,只是習氣不同,不要有這樣的習氣來惱亂眾生。所以,「果上一切眾生,皆喜見之」。你若沒有去惱亂眾生,你能夠在眾生群中好好付出,眾生自然未來看到你,都會很歡喜,所以稱為「一切喜見如來」。將來成佛,都要去和人結好緣,不要去惱亂人,結果自然就是結很多歡喜眾生緣,未來成佛的名叫做「一切眾生喜見如來」。

一切喜見:
長劫累世
持六度因行為法師
以法喜悅人
故果亦稱之
將來當得作佛

所以,「長劫累世,持六度因行為法師」。全都在人間,去行六度行,所以當法師。「以法喜悅人」,讓大家聽到法都很歡喜,「將來同得作佛」;若能夠這樣,用法去度人,讓人人心無煩惱,去除煩惱,又能夠得到法喜,這樣「當得作佛」。這就是學佛,要很用心;聽法,要很細心,要很細膩的心去了解。雖然講數字,雖然是大體上講,我們就要去體會到,怎麼樣去除我們的習氣,要怎麼樣讓我們的心完全清淨,將擾亂心志的心,化為成了成就道業的行,這就是我們要用心。修學佛法,要堅立志願,要時時多用心!
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發表主題: 回復: 20180613《靜思妙蓮華》具修慈忍 眾生喜見 (第1369集) (法華經·勸持品第十三)   周四 11月 29, 2018 8:41 pm

Explanations by Master Cheng-Yan
Subject: The Practice of Loving-Kindness and Patience (具修慈忍 眾生喜見)
Date: June.13.2018

“We must awaken to the subtle Dharma of wondrous existence and true emptiness. There are no appearances to be attached to; there is only the truth in its tranquility. Awakening and delusion depend on our thoughts; with one change we determine our universe. The four kinds of beings differ in appearance, but all are equal in nature.”

We must always be mindful. Our goal in learning the Buddha-Dharma is to hopefully “awaken to the subtle Dharma of wondrous existence and true emptiness”. Wondrous existence and true emptiness are truly very subtle. This principle pervades the universe. It is everywhere and in everything. Everything is a part of the true emptiness in wondrous existence and the wondrous existence in true emptiness. This kind of subtle Dharma truly requires us to be very mindful.

Modern technological developments have enabled us to see and feel how everything in front of us is an illusory world of true emptiness. This [virtual reality] technology now exists. As part of our Humanistic Culture Mission, how do we, through this program, utilize modern technology to help people further understand this? In the modern era, technology is so advanced that just through our eyes alone, we can see so many shapes, forms and colors. We are already fully [immersed] in the illusion. This is why we say that we must lock the gates of our six senses. Recently, we have been discussing how to lock the gates of our six senses. But now technology is going in the opposite direction. All these [new technologies] are constantly being developed. Just by using these virtual reality glasses, when we bring these glasses up to our eyes and take a closer look through them, “Wow!” the world we see outside is completely different from reality. This has been developed through modern technology. It has already become popular throughout the world. This invention is used to make the real illusory and the illusory real. We can truly feel this illusion all around us in this illusory world. On one hand, it seems very extraordinary.

Modern people have developed so much [technology] that we never could have imagined or predicted. Yet in the Buddhist sutras, the Buddha taught us that true emptiness is wondrous existence. We may mistake this wondrous world for something that is real, but it is in fact illusory; there is nothing there. Likewise, the group of people sitting in the front picked up this [device] and brought it up to their eyes; what they saw was completely removed from the state of reality. This large group of people at this meeting just had to bring this [device] up to their eyes to enter a completely different world. This reality was the world they were faced with, but all they had to do was pick up this one object and everything was different. Can we say it is fake? It is obviously real. This illusory world of technology has truly been created. This is truly wondrous. How did they put together, how did they create this ever-changing, infinite world? Once everyone took off [the glasses], it all became empty. This is “true emptiness.” That entire world was completely gone. They returned to the reality of the meeting, to the voices and so on of the real world. But is the real world actually real? It is also impermanent. “The Five Aggregates” are form, feeling, perception, action and consciousness. In the same way, “the Five Aggregates” come together among people. When [the volunteers] came to report on the modern world of advanced technology, they also reported on the real-life suffering in the outside world. Using their cameras, they captured so many [scenes] of unbearable suffering in a split second. When they went to do relief work, they took pictures with their cameras.

In this way, these events were projected upon the screen again. Children are starving and suffering. In warzones, they endure famine, disease, poverty and so on. This is all very real. However, it is technology that allows us to capture that instant in photographs.

Also, not long ago, there was an imbalance of the four elements. In Kongdang Village in Funning County, they used to live and work in peace and joy. Although they lived in poverty, the farmers were farming, workers were working and students were studying. Suddenly, without any warning, a tornado struck. The tornado struck in an instant. As the tornado traveled along its path, twisting and twirling along, it destroyed so many homes, completely demolishing them. Instantaneously, as the children were studying, before the teacher had time to react, the tornado arrived. Fortunately, they had been taught [what to do]. They saw the tornado and knew what was happening. As the storm quickly drew closer and closer, on the teacher’s order, the students crawled beneath their desks. The entire roof was gone in an instant.

Fortunately, most of the students were safe. Are these events illusory? They are real! This violent change in climate came from an imbalance in the wind element, creating impermanence in this illusory world. This impermanent and illusory world can be destroyed in an instant. The wind was so intense; according to the locals’ descriptions, when the tornado passed through, it was visible to people from far away and looked like a bunch of matchbox-sized things flying in the air, following the path of the tornado as it twisted and twirled upward.

In fact, they were the tin panels from their roofs or broken parts of cars flying through the air. Not only were their houses destroyed, even the cars, which are made of sturdy materials, were also torn apart and thrown into the air. The debris flew in the air. It passed by very quickly.

Once the powerful tornado had passed, in its wake, one could see the debris and devastation it left. Cars were torn apart and completely destroyed. Isn’t that terrifying? This is [the cycle] formation, existence, decay and disappearance.

Originally, that village, in the distant past, were not there. With the passing of time, this village was built when some of Confucius’ descendants gathered in this area to form a village called Kongjia Village or Kongdang Village. Originally, there was “nothing,” and then there was “existence”. In our current era, now this violent storm, this sudden tornado, destroyed this village.

So, there was formation, existence, decay, and now, disappearance. This is the material world as the Buddha explained. On this Earth, all things undergo [the cycle of] formation, existence, decay and disappearance. Our modern age is exactly the same. The four elements of the world are not in harmony. Everything is constantly changing and being destroyed. Everything is temporary, as we just mentioned. Now that everything has been destroyed, what do we do? Right now, we are at that place helping people to rebuild. Now we have begun the reconstruction process. The ground has been broken; the project set in motion. I heard the reports from the construction area. They have already rebuilt an entire floor from the ground up. [After the village experienced] “disappearance,” we brought it back to “formation” again. Soon they will be able to move back in and live. The “existence” [of these houses] depends on how well they will maintain them. If they maintain them well, they can last for decades or centuries, and future generations can continue living there. But they will inevitably gradually become old and “decay”. We cannot [predict] this world’s climate in this kalpa of decay.

[Here], it already reached “disappearance”. After disappearance, we assist its “formation,” and soon after it will be in “existence” again. How long will this process continue? Things will still continue to constantly age as a result of infinitesimal changes. This leads to “decay” and “disappearance”. Eventually, a few centuries will pass, and even if a building is extraordinarily sturdy, after a few centuries or generations, it will still go through decay and disappearance. This is how the world is inseparable from the Five Aggregates. With those people sitting in front of me, we discussed so many things about the world. Whether we are discussing the past or present or speaking of the future, this is all part of the aggregate of action.

As I am speaking now, this is the “present”. In a moment, it becomes the “past. Every second is a part of the past, present and future. The time right before I came in [to give this talk] is called the “past”. Just now, yesterday, last year and five years ago are all referred to as the past. Short periods of time accumulate into the past; this is all part of the aggregate of action. These infinitesimal changes never pause; second after second continues to pass by like this. Thus, the instants of the “future” become the “present”. This aggregate of action is a principle. It is a true principle. The true principle is emptiness. Time continues to pass with each second. Time is a true principle. All this time exists within this illusory, empty space. In this empty space, what people, matters and objects are to be found, are going through “formation” in this space?

So, “existence, decay and disappearance” all happen within this space as well. This all contains the “aggregate of action”. So are the matters and objects of the past, present and future all completely and truly empty? They are all empty, but we cannot just simply call them “empty” and then just ignore everything, because actually, there is “wondrous existence”. With our every thought, how can we eliminate people’s suffering and recover what has disappeared? Because there are living beings, because humans live in the human realm, we need certain resources in the world to help us live.

Thus, there is something that “exists”, this wonder, this “wondrous existence”. In this wondrous existence, we exist between good and evil; with our Six Roots, we create all good and evil [karma]. Thus, the many principles are this “subtle Dharma of wondrous existence”, which is all determined by our mind. When we see the various matters and objects of this world clearly, they are actually without appearance. “There are no appearances to be attached to”. It is just we humans who have attachments. In this world, appearances come and go appearances are temporary. They are not everlasting. There is a lot of imbalance, and anything with an appearance will ultimately wear down and disappear. People experience birth, aging, illness and death. Life is temporary, and we do not know its length, and we also do not know at what age [it will end].

Thus, appearances are not fixed. In our future lifetime, what will our life be like? Will we be a man or a woman? Will we be a human or an animal? Will we be reborn in the human realm, hell realm, hungry ghost realm or animal realm? Or will we be reborn into heaven? No phenomenon has a fixed appearance. Thus, “There are no appearances to be attached to”. We humans exists here with no fixed appearances, yet we love attaching ourselves to them. There is only true principles, that tranquility. The true principles are fundamentally the truth. Everything just depends on our karma; the law of cause and effect is a fixed principle. We must be earnest with the “causes and conditions”. We must be earnest with the “effects and retributions”. In our minds, sometimes we have good thoughts, but to establish this resolve to do good and to purify our bodies and minds is truly very difficult. In an instant, everything changes; everything is determined by our thoughts. We are tempted by external appearances, so spiritual practice is not easy! To be able to calm our minds and resist temptation is also not easy. This is why we must engage in spiritual practice. If we do not clearly understand these principles, though it may be easy to talk about them, abiding by these true principles of tranquility will be very difficult. “Awakening and delusion depend on our thoughts”. Awakening happens in the span of a thought. Delusion also happens in the span of a thought. So, awakening and delusion depend upon a single thought. “With one change we determine our universe”. Just a single thought of ours, a single thought of greed, can determine our direction in life. When our mind is pure, we are awakened; when we maintain our pure minds we will be free of all concerns in life and can give for the sake of all sentient beings. But with one thought, we have the concerns of a family. This is no longer the tranquil state of mind we have as just one person; we now have a family, an environment that we can no longer control.

Thus, awakening and delusion depend upon our mind. With a change in thought, we decide our universe. The world of our minds and the realm of our lives are determined in this way. In the microcosm of the individual, our direction is decided and our fate is thus decided in this way. Thus, “awakening and delusion depend on our thoughts; “with one change we determine our universe”. Good and evil also exist in the span of a thought. Our direction in the world is also decided in the span of a single thought. We are between awakening and delusion; “It depends on our thoughts; with one change we determine our universe”.

Thus, we must take good care of our minds and properly safeguard our six senses. So, there are the Four Forms of Birth. Within the span of a single thought, we decide our karmic retributions. When one thought changes, we become lost, [leading us to one of] the Four Forms of Birth. The Four Forms of Birth are egg-born, womb-born, moisture-born and transformation-born. The Four Forms of Birth and the Six Realms all depend on the karmic causes we have created and our resulting karmic retributions. “The Four Kinds of Beings differ in appearance, but all are equal in nature”. Their appearances are all different. Just animals alone come in thousands of different species. What about humans? There are many different kinds of humans, too. “People’s minds differ as much as their faces”. This phrase describes how, although we are all called humans, we are all different people; each individual is unique. This is very wondrous.

We all have a head, two hands and two feet. Our bodies are [basically] the same. But when we line everyone up, we can tell that this is Tom and that is Harry; they are absolutely different people, not to mention how there are many people born with disabilities.

In summary, there are the Four Forms of Birth. All beings within the Six Realms exist within the Four Forms of Birth. Human are womb-born. Some animals are also womb-born, whereas others are egg-born. We are certainly not hatched from eggs because we are born from the womb. The Four Kinds of Beings differ in appearance. They all have different forms and appearances. However, the Buddha told us that we are equal; “All are equal in nature”. The nature of True Suchness is equal in all.

Everyone, how can we find ways to work together harmoniously, to unite and work together in harmony? This is also decided within the span of a thought. The desire to divide and separate a group is also the result of a single thought. Thus, one person, one family, one society, one organization and so on are all determined in the span of a thought. All sentient beings must unite. Our nature of goodness is one and equal in all. We all have loving kindness, compassion, joy and equanimity. We all intrinsically possess the Buddha-nature, which is the nature of True Suchness. To awaken our Buddha-nature, our mind must be focused on our mission. We must engage in spiritual practice. “We must practice and uphold the teachings and diligently advance step by step”.

We must practice and uphold the teachings and diligently advance step by step. When we have perfected our causes and approach fruition, we will attain Bodhi. [Gautami’s] epithet upon attaining fruition will be All-Beings-Rejoice-in-Seeing. This is because as a Dharma teacher, she will use the Dharma to bring joy to them.

Thus, we must diligently [seek to understand] both true emptiness and wondrous existence. We must seek to clearly investigate and understand the principles of true emptiness and wondrous existence. The Buddha has clearly taught us [the principles], so we must work hard to comprehend them. We have been deluded all this time, replicating our afflictions. How can we now eliminate our afflictions? We must practice and uphold the teachings. We must advance gradually, step by step. We must be diligent. “When we have perfected our causes and approach fruition, we will attain Bodhi”. We must constantly advance diligently in this way to actualize the Six Paramitas in all actions. We must follow the teachings of the Buddha and refine ourselves by going among people. We [practice] the Six Paramitas of giving, precepts, patience, diligence, Samadhi and wisdom as we go among people. There are countless kinds of afflictions and hardships. We must respond to their afflictions and hardships by giving to help them.

Thus, we must be replete in our “causes”. Our Bodhisattva-causes must be constantly accumulated over a long time, so we can perfect our causes and approach fruition. Once we perfect our causes, we will naturally advance forward the state of Buddhahood. We will gradually draw near the path of enlightenment.

The path by which we can attain enlightenment is the Bodhi-path. “[Gautami’s] epithet upon attaining fruition will be All-Beings-Rejoice-in-Seeing’.” This is describing what the assembly of bhiksunis had begun to seek, their outcomes in the future. “We want to diligently advance. We can enter the practice of the Six Paramitas and engage in the causal practice of saving all sentient beings. No matter how long takes, we will accept and uphold the teachings. However, right now, we only ask for the Buddha to give us a [ray] of hope that, through our spiritual practice, we will be able to attain Buddhahood in the future, that this will be the outcome. Even though the path is still very long, we are willing to engage in spiritual practice. We are hoping for that outcome. Although the path is still very long, please give us the destination.”

So, “This is because as a Dharma teacher, she will use the Dharma to bring to them”. Entering this Dharma brings tremendous joy. We mentioned this earlier. The bhiksunis at and beyond the stage of learning, amidst [the Dharma of 6.8 trillion Buddhas], for a very long time, will engage in spiritual practice in the worlds of many Buddhas and finish transforming sentient beings there by listening, teaching and spreading the Dharma. So, they will all become Dharma teachers.

This was discussed in the previous passage. This path is still very long and will take [the time of] 6.8 trillion [Buddhas]. We have already explained how spiritual practice requires focus on the Six Roots. We must earnestly collect and focus our minds. We must not allow the six senses to stir up our ignorance and afflictions from the external world.

The road is long, the path far; we must walk it endlessly. They deeply understood the teachings of the path and gradually advanced along the path. Because of this, they were sure of themselves, yet their pace was slow. Thus it says “gradually”.

So, the road is long and the path is far. “The road is long, the path far, we must walk it endlessly.” So, [the road] is very long and very far. It takes a long time [to walk it], and it is a very long distance. “They deeply understood the teachings of the path and gradually advance along the path.” We know the teaching of this path and how to walk along this road. How did they progress along this path? How did they practice this Dharma? “They gradually advanced along the path and progressed in the right direction. Because of this, they were sure of themselves.”

As a result, each and every one of them was sure of themselves. They were self-assured that their path would definitely enable them to advance forward. However, although they were sure of themselves, this group of bhiksunis was a bit hesitant in the Buddha’s presence. Although they were sure of themselves, their pace was slow. “I am afraid for myself. The path is long, and I am willing to walk it, but I walk upon this path so slowly. I am not advancing fast enough.” Thus, it says, “Yet their pace was slow”. It says “gradually”. They gradually engaged in spiritual practice. They were not fast; they did this very slowly. We may be sure of ourselves, but we are not diligent either. Isn’t our spiritual practice like this? Although we clearly know the principles are true, we are still very indolent and move slowly. We must move quickly. We must quickly advance in the right direction.

So, the previous passage [describes] what Sakyamuni Buddha did. He called out to Garutami. At that time, He saw how everyone was so reverent and said, “If you have something to say, say it!” He saw how everyone hesitated and did not dare to speak. They were also aware that they had accumulated so many karmic obstacles; would they be able to attain Buddhahood in the future? They asked the Buddha to give them some assurance. They were sure of themselves, but they still needed the Buddha’s affirmation. They knew they had accumulated many hindrances, so they hesitated there.

Then the World Honored-One said to Gautami, “Why do you look upon the Tathagata with such an anxious expression? Are you not thinking of saying that I have not called your name to bestow predictions of Anuttara-samyak-sambodhi?”

Because of this, at that time, “the World Honored-One said to Gautami, ‘Why do you look upon the Tathagata with such an anxious expression?’” “Why are you looking at me so anxiously? Why do you look at me expectantly? Are you not thinking,” in your heart, “of saying that I have not called your name? Are you not thinking this in your mind? Is this not the case? This must be what you are thinking You want to say that I did not called your name to bestow predictions on you of Anuttara-samyak-sambodhi. Is that what you have been thinking all along?”

The Buddha got right to the point. “Yes, that is what we have been thinking.” Before they replied, the Buddha said, “Gautami, I previously said in general that all Hearers would receive predictions of Buddhahood”.

Gautami, I previously said in general that all Hearers would receive predictions of Buddhahood. Now if you wish to know your own predictions, in future lives, amidst the Dharma of 6.8 trillion Buddhas, you will be a great Dharma teacher, and the 6000 bhiksunis at and beyond learning will all become Dharma teachers.

“As for those bhiksus, I previously bestowed predictions upon them. This had to be done in sequential order.” “What about you now? Now if you wish to know your own prediction, in future lives…. Now, all of you want to know about your future and the future land of your spiritual practice. You hope I will now bestow predictions upon you and explain to you what you will need to go through in the future in order to attain Buddhahood. You really hope that I will share this with you. Come here, I will tell you. Amidst the Dharma of 6.8 trillion Buddhas, you will be a great Dharma teacher. .In the future, you all must go through the Dharma of 6.8 trillion Buddhas. In this way, you must begin spiritual practice by listening to and teaching the Dharma. You must work very hard in the years to come because you have a very long path to travel, and this will take a very long time ‘6.8 trillion Buddhas,’ means that you must earnestly safeguard you Six Roots. You must safeguard you Six Roots and the Eight Consciousnesses within your mind. All the karma you create will come back to you in the future and enter you eighth consciousness”. If the eighth consciousness is pure, it naturally returns to the ninth consciousness, which is returning to the state of Buddhahood. “This applies not to you alone, but to all of you. The 6000 bhiksunis at and beyond learning will all become Dharma teachers in the future.”

So, it will still take them a very long time. Actually, at this point in time, what the Buddha really meant was “You will get there gradually,” because they had yet to guard the Six Roots well. “You must safeguard your Six Roots and take care of your consciousness.” Since women have many hindrances, they struggle to safeguard their consciousness. Our six Roots connect with the Six Dusts. Each dust gives rise to a consciousness, thus they become the Six Consciousnesses which are contained within our “mind”.

So, we use our [sixth] consciousness to think and to act, which leads to many karmic retributions. Because of all of this, “It will take you all a very long time, so you must earnestly safeguard your Six Roots”. As our Six Consciousnesses [connect with] the outside world, completed thoughts and actions and stored within the eighth consciousness. Actually, the true principles He wished to teach are right here. We must mindfully seek to comprehend them.

In the following passage, [the Buddha] said, “Thus you will gradually fulfill the Bodhisattva-path. As you all engage in spiritual practice, you must guard well the gates of the six senses. As you practice the Bodhisattva-path the future, you must do it gradually to be able to ’perfect your causes and approach fruition’ and attain the state of Buddhahood. You will attain Buddhahood and your [epithet] will be. All-Beings-Rejoice-in-Seeing Tathagata”. Now, the Buddha began to bestow predictions upon Gautami. “However, you must be very dedicated and work hard to strengthen your will to practice. With the external [dusts], your internal roots and consciousnesses must be safeguarded”. Spiritual practice begins from the “mind,” from firm aspirations.

“Thus you will gradually fulfill the Bodhisattva-path”. [This means,] “You and the others will gradually engage in spiritual practice until you completely fulfill the path practiced by Bodhisattvas”.

This is what the Buddha said to Gautami as well as the 6000 bhiksunis, speaking to them at the same time.

You will attain Buddhahood and your [epithet] will be. All-Beings-Rejoice-in-Seeing Tathagata: In her causal ground, she had fulfilled the practice of loving-kindness and patience and never brought afflictions upon sentient beings, so upon attaining fruition, all sentient beings will rejoice upon seeing her.

Thus [the Buddha] said, “You will attain Buddhahood and your [epithet] will be All-Beings-Rejoice-in-Seeing Tathagata”. The Buddha taught them to work hard to guard the gates of the six senses. “Throughout many lifetimes, you must cultivate good habitual tendencies. All the habitual tendencies women can have must be completed eliminated.”

Thus, “In the causal ground, she had fulfilled the practice of loving-kindness and patience. Since women have many habitual tendencies, you must begin from this ‘cause’.” This “causal [practice]” is joy and equanimity. Loving-kindness, compassion, joy, equanimity and actualizing the Six Paramitas are what we must begin to practice. We must cultivate loving-kindness, compassion, patience and endurance, determination, perseverance and so on. [We need] giving, precepts, patience and diligence. So, we must be mindful. We must “practice loving-kindness and patience and never bring afflictions upon sentient beings.” We must not cause sentient beings to give rise to afflictions in their minds. In the shape of a woman’s body, one can already find the tendency to bring afflictions upon others, so men’s minds are disrupted. Men’s minds are easily disturbed by alcohol and lust. There are many incidents in society where men and women seduce each other, causing many disastrous situations, such as family tragedies and hardships in life. This brings afflictions and chaos upon sentient beings.

So, He hoped they would engage in spiritual practice in the future. In her causal ground, her seeds were very pure. “In the causal ground, she had fulfilled the practice of loving-kindness and patience.” We must fulfill this cause. We must practice loving-kindness and patience, so that we never “bring afflictions upon sentient beings.” In the human realm, throughout many lifetimes, if we find ourselves in a female body, we must not bring afflictions upon sentient beings. By the same principle, men and women “are all equal in nature.” They merely differ in their habitual tendencies. We must not have habitual tendencies that bring afflictions upon sentient beings. “So upon attaining fruition, all sentient beings will rejoice upon seeing her. If you do not bring afflictions upon sentient beings, you can earnestly serve and benefit people. Naturally, sentient beings will see you and be very joyful. Thus, you will be called All-Beings-Rejoice-in-Seeing Tathagata.”

“In order to attain Buddhahood in the future, you must form good affinities and avoid bringing afflictions and chaos upon them. Then, naturally, you will form many joyful affinities with sentient beings. Your future epithet after attaining Buddhahood will be All-Beings-Rejoice-in-Seeing Tathagata.”

All-Rejoice-in-Seeing: Throughout many lifetimes over long kalpas, she will uphold the causal practice of the Six Paramitas and serve as a Dharma teacher, bringing joy to others with the Dharma, so in her fruition she will have this name when she attains Buddhahood in the future.

“Throughout many lifetimes over long kalpas, she will uphold the causal practice of the Six Paramitas and serve as a Dharma teacher.” Within the human realm, she will practice the Six Paramitas and become a Dharma teacher, “bringing joy to others with the Dharma” so that everyone feels joy at hearing the Dharma. “[She will] attain Buddhahood in the future.” If she is capable of using the Dharma to transform people, eliminate afflictions from their minds and bring Dharma-joy to their hearts, then she will “attain Buddhahood.” Thus, learning the Dharma requires mindfulness. We must pay attention when listening to the Dharma and understand it with a meticulous mind. Although we may talk about [big] numbers and discuss things very generally, we must realize and comprehend how we can eliminate our own habitual tendencies, so that our minds can become completely pure. We must transform our anxious and disturbed thoughts into actions of spiritual cultivation. This requires us to be mindful. To learn the Buddha-Dharma, we must be firm in our resolve and we must always be mindful!

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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20180613《靜思妙蓮華》具修慈忍 眾生喜見 (第1369集) (法華經·勸持品第十三)
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