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 20180622《靜思妙蓮華》藉佛威力 遙見守護 (第1376集) (法華經·勸持品第十三)

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20180622《靜思妙蓮華》藉佛威力 遙見守護 (第1376集) (法華經·勸持品第十三) Empty
發表主題: 20180622《靜思妙蓮華》藉佛威力 遙見守護 (第1376集) (法華經·勸持品第十三)   20180622《靜思妙蓮華》藉佛威力 遙見守護 (第1376集) (法華經·勸持品第十三) Empty周四 6月 21, 2018 10:48 pm

20180622《靜思妙蓮華》藉佛威力 遙見守護 (第1376集) (法華經·勸持品第十三)

⊙諸聞法者,發大乘心;深知佛意,為法募人;持經弘道,續延慧命;表以繼志,敬承聖意。
⊙「便於佛前作師子吼而發誓言:世尊!我等於如來滅後,周旋往返十方世界。」《法華經勸持品第十三》
⊙「能令眾生,書寫此經,受持、讀誦、解說其義、如法修行、正憶念,皆是佛之威力,惟願世尊在於他方遙見守護。」《法華經勸持品第十三》
⊙書寫此經,受持、讀誦、解說其義:如經中說修行攝受之法,受者領受,持者憶持。以信力故受,以念力故持。
⊙如法修行、正憶念:正心憶念,勤而說之。如法修行:即如妙法而行。正憶念:謂不雜邪見。
⊙皆是佛之威力:皆藉世尊廣大威力。歸功於佛,身口意三業,謂之三輪。三輪:指佛的身口意三業,因佛的身口意三業能摧破一切眾生的惑業。
⊙惟願世尊,在於他方遙見守護:此方化緣周,佛歸圓寂。餘處機熟,更應餘方。故云遙見,希垂守護。
⊙惟願世尊慈悲願力,以此法乃諸佛慧命,非餘人所能。雖本願如是,非佛力無能克盡,遙見守護他方:謂佛彼時,所應化之他國土也。

【證嚴上人開示】
諸聞法者,發大乘心;深知佛意,為法募人;持經弘道,續延慧命;表以繼志,敬承聖意。

諸聞法者發大乘心
深知佛意為法募人
持經弘道續延慧命
表以繼志敬承聖意

用心!我們聽法,也就是要入我們的心,體會佛教法,然後要化為己有,然後發心立願,這就是我們要學,也要用功,也必定要有,我們學佛才「有法度」,法入心。學法若缺少了法吸入心,也缺少了入心化為己用,若是這樣,我們學法是要做什麼呢?學法就是希望心中有法,有法就要度,度人,既已自覺了,應該還要再覺他人,佛法才有辦法綿延繼續,傳傳不息。這是我們聽法很重要,要用心的地方。《法華經》,佛陀為法募人,為了法,所以一大事因緣,親授給我們眾生,也期待眾生,綿延不斷再傳承下去。佛的時代就是這樣,所以《法華經》,一直讚歎《法華經》它的大乘微妙的真理,一直到〈法師品〉開始,就要讓大家很了解,持《法華經》的功德。儘管我們不是求功德,但是功德我們必定要有,沒有刻意求,但是要自然得;你若是刻意求,就是有相。我誦經,就是要得到功德;我拜佛,就是要得到消災。這種刻意求功德,那功德就求不到。

我們若知道佛法是很奧妙,我們人生迷茫,佛法就是指向我們的迷津,我們應該要「就有道」,來求佛法,然後我們要精進。這種「內修」,從我們內心虔誠來求法;求了法,我們就是要使用了。所以「四弘誓願」,是要將你的誠意拿出來,修行是從我們內心,自動自發要追求,不是人家勉強我們來的,是我們自動自發來。既來之,就是要好好用心追求佛法,追求佛法是入我們的心;法要入心,從自己的內人要用功,內修,就是「功」;外行,就是「德」。內若沒有修,外要如何付出呢?所以,我們要內修、外行。修,就是功,用功;行,就是付出,不斷付出,累積「得」,就是「德」。

我們只是從內心修,你知道、知道,你應該要向外付出,入人群。「無量法門」在人群中,你的付出,了解了人間疾苦,體會了佛陀所說的無常。這些事情都清楚了,我們能夠在這樣的人群中去付出,在付出的當時,我們體會人間疾苦,這就是我們的心得。我們付出去,雖然無所求,但是大家所接受到,自然結了這分的好緣,這就是「德者得也」。就是你付出,在修德,這個「德」,也是道德的「德」,是我們的本分事。「得」就是付出之後,對方得救,解除困難,而我們的慧命也增長,了解人生疾苦,這也是「德」。「德」就是「得」,「得」就是「德」,不知道大家聽懂這樣的發音嗎?

是啊!付出有二得。對方有困難,幫助他,他得到,解開他的困難。而我們付出之後,看,「唉呀!人生就是這樣的苦難。」所以,我們的內心,體會到佛陀所說法的道理,我們也得到了。所以,他所得到的是物質,我們所得到的是慧命,慧命增長。這樣完成起來,就是「德」,所以,「德者得也」。所以,我們要發大乘心。大乘心就是收進來,再付出去,己已得就要去覺於他人,這就是發大乘心。發大乘心,在這段文之中,佛陀〈法師品〉來對我們說,抄寫經典,持經弘道,功德很大。其實「功」就是大家要用心去受持,用心去體會,這就是功德。我聽大家在誦《無量義經》,就會覺得,幸好,當初一念心,發現到《無量義經》,內心起了歡喜,這念歡喜,希望與大家分享。但是,在五十多年前,那時候我們要去哪裡,拿《無量義經》呢?就是到現在,也很難得看到外面,有這樣流通的《無量義經》,何況在五十一、二年前呢。所以,想要將這部經與大家分享,也無處得,無法找到,要怎麼辦?就要自己來寫。

每一次若要送人這部經,內心很歡喜,幸好,那個時候,每一個字都是我親手,這樣將它寫下來,一字一字將它抄,將它寫下來,也要讓大家能夠讀,能夠誦。那時候,用寫的怎麼來得及呢,那就要用(鋼)板,用刻的,再用油墨來印。所以那時候,我們一版就是刻的,油印的經,這就是大家那時候在誦的。再來就是用毛筆寫,一字一字抄寫下來,慈濟人,受證,一定這本經要讀,小本的,大家拿去讀,隨身帶著。那時候,幸好,是這樣一字一字抄,一字一字寫,這時候可以讓大家,手中拿到這一本,隨身帶著。

有時候若讀,讀到「靜寂清澄,志玄虛漠」,這個時候,內心就很歡喜,很寂靜!所以抄經就是要從內心的虔誠,自己歡喜,也希望和大家來分享。在克難中,總是要用這樣的方法,一方面用刻的,油印,讓大家能夠讀誦,人人都有一本。慢慢地寫,用毛筆抄、毛筆寫,也能夠在現在大家來流傳。但是,這不是只要讀和寫而已,這就是要讓大家,成為現在「靜思法脈」。「靜思法脈」就是要用這部經──《無量義經》,因為它教我們如何修行,我們內心能,「靜寂清澄,志玄虛漠;守之不動,億百千劫;無量法門,悉現在前」等等,這都是我們的精髓。在這一段文,完全就是「靜思法脈」,就是要這樣讓它,變成了無量法門。「無量法門,悉現在前」,就是要大家入人群去,每一個人的身上,就是我們的一部大藏經,每一個人的習性不同,每一個人的一生生命中,都值得去探討它,去讀它的一部經,所以這就是,「無量法門,悉現在前」,因為這樣,我們立宗門。

人間疾苦偏多,佛陀這樣說,「苦集滅道」。佛陀為一大事因緣來人間,就是因為要讓大家,了解世間的苦,來自於一切因緣,「集」,集很多因緣來。這就是佛陀來人間的目的,讓大家了解「苦」的來源,我們才能夠去斷那個苦源,斷煩惱。若有辦法斷了煩惱,我們才能夠安心修行,一方面邊修行,一方面斷煩惱,我們入人群。所以慈濟宗門,就是要去「布善種子,遍功德田,普令一切發菩提萌」,「無量大悲,救苦眾生」。我們就是期待將我們的法,這個無量法門,我們了解了道理,知道法在人間,要讓人人去體會人間法,也就要鼓勵人人發大心,入人群中去。已經法脈是這樣,就開始這個種子就要播種,因為眾生的那個心地,就是等待我們去淨化,等待我們去為他耕福田,需要人間菩薩。

苦難的眾生,人間菩薩去為他們付出,了解他們苦的根源,體會人生無常,這苦難的地方是菩薩的道場;菩薩的道場,就是在種福田,去布善種子,去遍功德田,真正是用功就是在這裡。我們要讓大家有這個機會,有因緣入人群中去,苦難眾生得救了,菩薩慧命增長了,因為他是「布善種子,遍功德田,普令一切發菩提萌」,若種子下去,芽就出來了,小棵的樹就會變成合抱的大樹了,就能夠救苦眾生。合抱的大樹,它就是開花結籽,纍纍種子,一生無量,能夠更多人去幫助苦難的眾生,所以從一顆種子能夠衍生無量無數的種子。

就像馬來西亞、緬甸的慈濟人,回來會務報告,聽他們求法的精神。馬來西亞要如何能夠菩薩招生?要如何來培訓粒粒的種子,發菩提萌?要如何啟發人人那無量大悲心?這是馬來西亞,很用心啊!回來了,這些幹部菩薩,先在臺北求法,聽聽臺灣的慈濟人,是怎麼樣培訓,先去了解,聽大家分享,再回來我們花蓮與師父分享。這就是馬來西亞求法的精神。緬甸呢?也是一樣!緬甸從二00八年,一個颱風(熱帶氣旋納吉斯),所以這個因緣,就從臺灣,拜託哦,馬來西亞菩薩與緬甸較近。請馬來西亞的菩薩,就跨國到緬甸去幫助。從這樣,這個因緣,用愛鋪路,就這樣鋪了,通達了,他們能夠通達菩提大道了。他們這麼多年來,已經在那個地方就地取材,在那個地方在培養菩提種子,救人,同時增長慧命。

聽到他們在報告,不論是慈善,不論是教育,都是很精彩,也很細密,這實在很微妙。能夠人與人之間互相不認識,竟然有「法」就能夠度眾生,從苦把它轉為樂,從無明轉為菩提。看到一群一群的菩薩,這樣回來分享,就是很法喜充滿。昨天又給他們這一本,小小的《無量義經》,我也很歡喜。早上聽到誦《無量義經》,也是法喜充滿,就想到五十多年前,為了《無量義經》能夠廣宣流布,所以用手刻,用手抄,雖然手已經受傷了,但是能夠聽到這麼多人入「無量法門,悉現在前」,現在這個法門不就是都已經現在前了嗎?成果纍纍了,合抱的樹,也都已經年年都有纍纍的種子,每一位菩薩,每一位慈濟人,他們在他們身上就能夠發揮很多無量救苦眾生的方法,這就是讓我很感恩,也很感動!

所以,好好用心聽,去體會,我們要啟發,我們誦經就要了解佛的本懷,佛陀為什麼要講這部經?尤其是《法華經》是佛的本懷,佛陀就是暢本懷,而講說《法華經》,所以我們應該「深知佛意,為法募人」。佛陀已經為法募人,希望人人能夠將這個法傳下去。所以兩千多年前,佛所說法能夠傳到現在,都是因為有經,「持經弘道,延續慧命」,這樣不斷延續下來。所以,抄寫經典真的是功德無量,這表示我們要繼承師志。釋迦牟尼佛是我們的大導師,是我們的「四生慈父」,所以我們要繼承父的家業,也要繼承師的志願,所以我們就「敬承聖意」,這就是要我們要很用心。

前面的文就是這樣說:「便於佛前作師子吼而發誓言。」因為佛陀用眼光來看大家,比丘、比丘尼受記之後,不敢在娑婆世界,要到他方去。有發菩薩心的人,你們應該要表達你們的心意了。這些人已經了解佛意了,從座起,就到佛前來,要等佛親自交代他們,不過佛陀還是默然,這些菩薩只好「便於佛前作師子吼而發誓言」,開始在佛的面前發誓了,立願了,恭敬請佛:「世尊!我等於如來滅後,周旋往反十方世界」。

便於佛前
作師子吼而發誓言
世尊
我等於如來滅後
周旋往返十方世界
《法華經勸持品第十三》

接下來的文這樣說:「能令眾生,書寫此經,受持、讀誦、解說其義、如法修行、正憶念,皆是佛之威力,惟願世尊在於他方遙見守護。」

能令眾生書寫此經
受持 讀誦
解說其義
如法修行
正憶念
皆是佛之威力
惟願世尊
在於他方遙見守護
《法華經勸持品第十三》

那就是,「我們大家發心立願,佛滅度之後,我們一定會來來回回在十方世界,佛陀所關心的地方,我們都會去,我們會在那個地方,使令一切眾生好好修行,讓他們好好書寫此經。」這經中所說的修行,我們要先注重經典,所以要注重經典,那就要讓經典留下去。就像剛才說的,《無量義經》,當初若沒有發一念心,刻板,油印,哪有辦法我們大家,這樣朗朗上口,這樣每天都誦得這麼順利呢?

雖然現在大家誦的,不必用那本複印的經典,現在已經在電腦上,就能夠讀誦了,而那個時候,五十多年前要去哪裡用電腦?根本就沒有電腦,也不曾聽過這樣的名詞,尤其是也沒有在流通。這部經,若不是當初這樣發心,用手刻起來了,我們今天哪有辦法這樣,朗朗上口讀誦《無量義經》?沒有這部《無量義經》,我們今天哪有靜思法脈呢?因為《無量義經》,「靜寂清澄」,啟動了我的心,所以讓我與這部經,變成了我的法髓。在一切的經典中,雖然都是這樣在讀,但是讀到這部經,我就特別歡喜,這「靜寂清澄,志玄虛漠,守之不動,億百千劫」,這段經文讓我銘刻在心版裡。所以,刻在我的心版,不如刻出來,和大家來分享。

這樣,我們的「靜思法脈」,就開始這樣傳承,一直一直這樣下來,到現在正式傳法,就是靜思法脈。若不是「書寫此經,受持」,依照這部經的法我們身體力行,若不是這樣受持,我們哪有今天的慈濟宗門呢?所以要受持,我們要自持,也教人持。我們「讀誦,解說」,所以不只是受持,我們還要解說。所以《無量義經》到現在還在,還在編纂,同樣希望讓它精益求精。因為法脈要傳,所以必定要把這個法,過去的起心動念,那個時代的背景,講這部經的過程,他們要再重新來編纂。這就是《無量義經》,我認為是很重要的法髓。所以要解說,要再不斷地解說其中的意義。

書寫此經
受持、讀誦
解說其義:
如經中說
修行攝受之法
受者領受持者憶持
以信力故受
以念力故持

所以,「經中說修行攝受之法」,就是要抄寫,要受持,要讀誦這樣的過程來。所以,「受者領受」,那就「持者憶持」,所以叫做「受持」。就是我們要好好將法,能夠這樣領受在我們的內心裡,尤其要好好記得,這部經內容到底在講什麼呢?叫我們怎麼做,我們就要身體力行做,這樣持「憶持」。「以信力故受,以念力故持」。信力,要有信的力量,所以我們要好好用心來受持,我們要信。所以,常常向大家提起「信」,我們法才能夠入心;我們要「念」,心心念念要好好堅持這部經,這部經就是我們的方向。因為《無量義經》是《法華經》的精髓,它的精髓就是在裡面,所以《無量義經》也是我們靜思的法脈。總而言之,《法華三部經》,這對我們來說很重要!所以,「如法修行,正憶念」。

如法修行
正憶念:
正心憶念
勤而說之
如法修行:
即如妙法而行
正憶念:
謂不雜邪見

如法修行,我們就要好好來憶念。受持,還要憶念,要回憶,今天聽的,明天不要忘記了;現在講的,還是我們要好好用心體會,所以我們要「如法修行」。「正心憶念,勤而說之」。我們要好好,要記得,要一直講,而且要「如法修行」,還要照法去修行,「即如妙法而行」。這是一個妙的法,我們要好好用心體會,去身體力行。所以「正憶念」就是沒有雜念,沒有邪思,我們要正念,守好「六根門」,行「八正道」,「皆是佛之威力」。我們能夠這樣,有法入心來,讓我們憶持,憶念、受持,如法修行,也如行說法,這就是佛的威力。

皆是佛之威力:
皆藉世尊廣大威力
歸功於佛
身口意三業
謂之三輪
三輪:
指佛的身口意三業
因佛的身口意三業
能摧破
一切眾生的惑業

佛陀這樣講說下來,讓我們能夠信受奉行,我們要很感恩大導師──釋迦牟尼佛。我們都「藉世尊廣大威力」,我們都是藉著佛陀的威力,這就是佛的力量。「歸功於佛,身口意三業」。因為佛陀他的修德,他的修德,那就是用身。他的身體力行,他清淨的口業,清淨口來講法。業就是動作,開口動舌,無不都是教法;身體的動作,無不都是我們的典範;起心動念,無不都是微妙法。這就是佛,他的身口意三業,叫做「三輪」。

我們常常說,「三輪體空」沒有我的身體,我講出去的話,大家能夠受用的;我的付出,我沒有感覺有什麼樣的付出,做就對了,付出無所求,還要感恩有接受的人,這就叫做清淨。無不都是身、口、意造作,無所求,那叫做清淨。這個「三淨業」就能夠轉「三法輪」,能好好將這個法輪轉到我們的心裡來,這就是佛的身、口、意三業。

所以,這三業能夠輾破掉了,我們很多的煩惱,也能夠突破了大家的疑惑。這全都是佛陀他的身、口、意,來這個人間一大事,來度化眾生。若沒有佛陀這個身體,哪有辦法來度眾生呢?佛陀沒有開口說法,他來人間要用什麼來度眾生呢?佛陀他的身來人間,口來說法,就是從他的心開始,起心動念,這分心就是為了要「開、示」,我們眾生,就要「悟、入」佛的知見。這無不都是在身、口、意裡面,這叫做「三輪」。我們若能夠體會,佛陀他來回人間,就是用這三項。他的慈懷,他的心,就是「意」;說法要用「口」,出現人間,就是他的身作為我們的典範。我們人人也一樣,人人都有「三輪」,我們的「三輪」是在做什麼呢?我們的「三輪」是造煩惱、增惡業嗎?這我們就要很用心去體會。

接下來的經文,那就是「惟願世尊,在於他方遙見守護」。

惟願世尊
在於他方
遙見守護:
此方化緣周
佛歸圓寂
餘處機熟
更應餘方
故云遙見希垂守護

我們大家願意,願意在佛陀所護念的地方,所擔心的地方,我們全都要去。我們不只是在這裡,只要佛陀所護念的地方,我們都能夠去,也請佛陀「於他方遙見守護」。因為佛陀總也有一天會取入滅,佛陀就是在遺言交代,叫大家要傳。這些菩薩也要安慰佛陀:「不要緊,即使佛陀若不在時,我們也能夠在您在關心的地方,我們都能夠去做、去關懷,您不用掛心了。但是,您在他方國土……。」就像我們現在說:「你若在天國,你就要庇佑我哦!你不要擔心,你所關心的,我會替你做。」同樣的道理。佛的境界,和我們凡夫的世界,也同樣要有這樣的互動。所以,佛法不離世間法,所以同樣的道理。

所以「此方化緣周」,就是圓滿了。佛陀在這個地方,娑婆世界,度化眾生,因緣已經告一段落,已經圓滿。佛陀就是「佛歸圓寂」,他就要圓寂,取滅度了。「餘處機熟」,在這個地方滅度,但是佛陀他還要再乘願,到他有緣的地方,再去度眾生,所以「餘處機熟,更應餘方」。這樣,應該佛陀捨離這個地方,就是到其他的地方去。「您就是在其他的地方,遠遠的,也都要為我們加持。」同樣的道理,就是這樣,諸菩薩還是依賴著佛,「您安心去,我們會好好繼承,但是您一定要再加持我。」這就是那個時候的菩薩,向佛陀也是安慰,也是發願。所以,「惟願世尊慈悲願力,以此法乃諸佛慧命」。

惟願世尊慈悲願力
以此法乃諸佛慧命
非餘人所能
雖本願如是
非佛力無能克盡
遙見守護
他方:
謂佛彼時
所應化之他國土也

因為這個法是佛的慧命,不是只是釋迦牟尼佛的慧命,是所有佛,諸佛的慧命。因為這《法華經》是成佛之道,過去的佛是延續這個慧命來,現在釋迦佛,也是這個慧命要傳承給後面的人,所以是諸佛的慧命。「非餘人所能」。不是一般人有辦法,所以這些菩薩還是,還是要再仗佛的力量,請佛在其他的地方,「您也要再為我們加持。」同樣的道理,所以我們要用心去體會。佛在人間,這都是很實在,佛陀的人生八十年,這八十年間,從幼小出生在皇宮,離開皇宮去修行,修行的過程是那麼辛苦,覺悟了,與天地宇宙合為一體。這了解,將萬法歸於一心,所有的道理全都透徹了解,回歸人群中說法。

在人群中要講說,是人群所體會得到,也就是最接近人群的生態,那就是「苦」啊!最接近,接近人群的生態就是苦。有的人認為:我很幸福,我這一生這樣一直到長大,一直到成家,我全都很富有啊!但是,這是前半段,到了大自然的法則,真的到來的時候,老、病、死。儘管他很有福,但是到最後,也會求不得,「我要求再活下去,我要再求健康。」不是你要活下去,就能活下去;不是你要健康就能健康,不是你要年輕就能年輕,這都是不可能的。大自然的法則一來時,無形中不斷侵奪你的生命。我常常說:「過一天,壽命是減少一天,不是多一天哦!」所以,名稱上多一歲,生命是減少一歲。

總而言之,人生到了最後,老的苦,因為一老之後,老,體弱,這是一定,很自然。或者是,就是病、死,這要留也留不住。這一輩子,到底所做的是什麼事情呢?不知道。在世的時候,什麼都沒有聽到,真理都沒有聽到,佛法沒有聽到,好事沒有做到,只是來享受而已。這樣,福已經享盡了,這一生是不是有造了很多的業呢?你結了什麼因,將來就帶什麼果去!這樣一生就白費掉了。我們大家很有福,能夠值佛來人間,佛法留在人間,我們能夠得法修行,這我們要很用心體會。佛陀遺留下來的法,我們要用心;菩薩體會佛意,這全都是要延續佛的慧命。

所以,現在還是佛的教法在人間,佛陀雖然不在人間,他會在哪一個世界呢?當然是還在娑婆世界。在哪一個國家呢?我們都不知道啊!希望我們在這個地方,在任何一個國家,都期待那個地方所做的,延續慧命的地方,就有佛陀在那個地方,在為我們加持。說不定,那當中也有這樣的覺者,延續這個慧命來為我們指導,這也說不定!所以,我們不是我們自己的力量,就有辦法將這個慧命延續,我們要將佛的慧命用在我們的心,我們依教奉行,自覺、覺他,這一定要佛力。「非佛力無能克盡,遙見守護」,就是一定要佛力,我們才有辦法慧命延續下去。所以,要請大家要時時多用心!


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Explanations by Master Cheng-Yan
Subject: The Buddha’s Mighty Power Protects Us from Afar (藉佛威力 遙見守護)
Date: June.22.2018

“Those who heard the Dharma formed Great Vehicle aspirations and deeply understood the Buddha’s intent to recruit people for the sake of the Dharma. They were willing to uphold the sutra and advance the Dharma to extend their wisdom-life. They expressed that they would reverently follow. His noble intent by continuing His mission.”

Let us be mindful. When we listen to the Dharma, we must take it to heart, experience the Buddha’s teachings and make them our own. Then, we must form aspirations and make vows. This requires us to study and work hard. We also need this, because only by learning the Buddha’s teachings will we “have Dharma to transform others.” We must take the Dharma to heart! If we learn the Dharma but do not take it into our hearts, do not make it our own and put it to use, if this is the case, then what is the point of learning the Dharma? We learn the Dharma in hopes that we will have the Dharma in our hearts. When we have the Dharma, we must transform others. Since we have awakened ourselves, we must also go on to awaken others. In this way, the Buddha-Dharma can continue on and be passed down without end. As we listen to the Dharma, this is what is most important, what we must be mindful of. In the Lotus Sutra, the Buddha recruited people for the sake of the Dharma. It was for the sake of the Dharma, so, with His one great cause, [He came] and personally taught it to us sentient beings, hoping that we would continuously pass it down. In the Buddha’s era, this is what He did. So, in the Lotus Sutra, He kept on praising the Lotus Sutra and its subtle and wondrous true principles of the Great Vehicle. Then, in the beginning of the Chapter on Dharma Teachers, He wanted to help everyone understand the virtues and merits of upholding the Lotus Sutra. Though we do not act in expectation of merits, merits and virtues are still things that we need. We do not deliberately seek them out, but we must still obtain them naturally. If we go out of our way to seek them out, this is just an appearance. “I recite the sutra in order to obtain merits and virtues. I pay respect to the Buddha in order to eliminate misfortune”. If we deliberately pursue merits and virtues, we will be unable to obtain them. If we understand this, the Buddha-Dharma is wondrously profound. As humans, our lives are lost in confusion, and the Buddha-Dharma can lead us out of this bewildering maze. So, we must “follow the path” to seek the Buddha-Dharma. Then we must diligently advance. “Inner cultivation” means we seek the Dharma with reverence from within our hearts. Once we attain it, we must put it to use.

So, to make “the Four Great Vows” is to bring out our sincere intentions. Spiritual practice begins from our hearts; we seek it of our own volition, our own initiative. No one forced us to come here; we came on our own accord. Since we are here, we must earnestly and mindfully seek the Buddha-Dharma. We seek the Buddha-Dharma to take it to heart. In order to take the Dharma to heart, we must put in our heartfelt effort. Inner cultivation brings “merit” and external practice brings “virtue”. If we do not engage in inner cultivation, how can we give to others externally? So, we must engage in both inner cultivation and external practice. To cultivate, we must put in the effort. To practice, we must give. By constantly giving to others, what accumulates, what we attain, is virtue. If we merely engage in inner cultivation, we will only understand. We will still need to go out and serve others by going among people. “Infinite Dharma-doors” are found among people. By giving, we will come to understand the world’s suffering and experience the impermanence that the Buddha taught. We will come to clearly understand these things. When we are able to go among people like this to give, during the process of giving, we will come to realize the world’s suffering. This will be the insight we gain. When we give, although we seek nothing in return, when others accept [our help], we will naturally form good affinities with them. This shows that “with virtue comes attainment.” This means that as we give, we are cultivating virtues. “Virtues” are like moral principles. They are our fundamental responsibility. “Attainment” means that after we give, if we help someone, relieve them of hardship, our wisdom-life grows and we understand life’s suffering. This is also a “virtue”. “Virtue” is also “attainment” and what we “attain” is “virtue”. Does everyone understand [the difference in the Taiwanese] pronunciation?

Indeed! When we give, two things are attained. When we help people in hardship, they attain liberation from their hardships. And after we give, we [come to realize], “Alas, life is full of so much suffering.” So, in our hearts, we realize the principles taught by the Buddha. We also attain something. What they attain material, while what we attain is our wisdom-life, the growth of our wisdom-life. When this process is completed, that is “virtues”. Thus, “With virtue comes attainment.” So, we must form Great Vehicle aspirations. With great aspirations, we take in [the Dharma] and give to others. When we attain [awakening] ourselves, we must go on to awaken others. This is forming Great Vehicle aspirations. When it comes to Great Vehicle aspirations, in this passage, in the Chapter on Dharma Teachers, the Buddha a told us that transcribing the sutras, upholding the sutras and advancing the Dharma brings great merits and virtues.

In fact, we [attain] merits through putting our heart into accepting, upholding and mindfully seeking to comprehend [the Dharma]. This is how we [gain] merits and virtues. When I hear everyone reciting the Sutra of Infinite Meanings, I feel very fortunate I formed that initial aspiration; when I discovered the Sutra of Infinite Meanings, my heart filled with joy, and I hoped to share this joy with everyone. However, over 50 years ago, at the time, where could we go to find [copies of] the Sutra of Infinite Meanings? Even now, it is still very hard to find [copies of] the Sutra of Infinite Meanings out there in circulation, not to mention 51 or 52 years ago. So, I wanted to share this sutra with everyone, but I could not find it anywhere. What could I do? I had to transcribe it myself. Every time I gave this sutra to someone, I felt very happy and blessed. At the time, I personally transcribed every word. I copied every word I wrote them all down so that everyone could read and recite them. At that time, I could not copy them fast enough by hand. So, we used steel plates, engraved them, then used printing ink to make copies. Thus, at that time, our first edition was made through engraving and then printed. This was what everyone was reciting at the time.

Next, I used a calligraphy brush to copy down every word. For Tzu Chi volunteers to be certified, they must read this sutra. It was a small book, so everyone could bring it with them everywhere to read. At that time, it was fortunate that I copied it down word by word by hand. Thus today it is possible for everyone to hold a copy of it in their hands and carry it with them. Sometimes, when I read “with minds tranquil and clear, vows vast as the universe,” in that moment, I feel very joyful and calm. So, when we transcribe the sutras, this must come from reverence within ourselves. We ourselves feel joyful and hope to share [that joy] with others. Amidst difficulties, we can always find a way [to every come]. We used engraved plates and ink to print the sutra so that everyone could read and recite it, so that everyone would have a copy. I slowly wrote it out, using a calligraphy brush to copy it down so it could be circulated amongst everyone.

However, this sutra is not just for reading and transcribing. This was to let everyone [know] this now makes up our “Jing Is Dharma-lineage”. Our Jing Is Dharma-lineage is based on this sutra, the Sutra of Infinite Meanings. This is because it teaches us how to engage in spiritual practice. This way, “With minds tranquil and clear, vows as vast as the universe, we will remain unwavering for countless kalpas. Infinite Dharma-doors readily appear in front of us” and so on. This is the essence of our [Dharma-lineage]. This passage completely ]describes] our Jing Is Dharma-lineage. We must let this become infinite Dharma-doors. For “Infinite Dharma-doors to readily appear,” all of us must go among people. Everyone we encounter is a great treasury of teachings. Everyone’s habitual tendencies are different, so every single person’s life is worthwhile for us to learn about and to study like a sutra. So, this is how “infinite Dharma-doors readily appear”. Thus we established the Tzu Chi School of Buddhism. Life is full of suffering, so the Buddha taught us about suffering, causation, cessation and the Path. The Buddha came to this world for one great cause because He wanted to help everyone understand that the world’s “suffering” comes from the “causation” of karmic conditions, from cause and conditions. This was the Buddha’s purpose in coming to this world, to help everyone understand the source of suffering, for only them will we be able to put an end to the source of suffering and eliminate our afflictions. Only when we have a way to eliminate afflictions can we peacefully engage in spiritual practice. As we engage in spiritual practice, we eliminate our afflictions by going among people.

So, in the Tzu Chi School of Buddhism, we must “spread the seeds of goodness over the fields of merits and lead all to develop the sprout of Bodhi. With infinite compassion, we relieve the suffering of sentient begins.” We hope to [spread] our teachings, these infinite Dharma-doors; once we understand the principles and know that the Dharma is in this world, we must help everyone comprehend this living Dharma. So, we must encourage everyone to form great aspirations and go among people. This is our Dharma-lineage, so we must begin to sow these seeds, for the fields of sentient begins’ minds are waiting for us to bring purity to them. They are waiting for us to cultivate these fields of blessings. So, there needs to be Living Bodhisattvas. For sentient begins in suffering, Living Bodhisattvas give of themselves. They understand the root cause of suffering and comprehend life’s impermanence. This place of suffering is the spiritual training ground for Bodhisattvas. The spiritual training aground for Bodhisattvas lies in cultivating the fields of blessings. They spread the seeds of goodness over the field of merits. This is where they truly put in the effort. We must give everyone the opportunity, the karmic conditions, to go among people so that suffering sentient beings will be saved and Bodhisattvas’ wisdom-life will grow, because they “spread the seeds of goodness over the fields of merits and lead all to develop the sprout of Bodhi”. If the seed is planted, the sprout will grow. Then a small tree will become a great tree that will be able to save suffering sentient beings. A great tree will flower and produce fruits, bearing many seeds; one gives rise to infinity so more people can help suffering sentient beings. Thus, one seed can give rise to infinite, countless seeds.

This is just like how, when Tzu Chi volunteers in Malaysia and Myanmar returned to make their operations reports, we heard about their spirit in seeking the Dharma. How do they recruit Living Bodhisattvas in Malaysia? How do they cultivate seeds and [lead them to] develop the sprout of Bodhi? How do they inspire everyone to give rise to infinite compassion? This is something [our volunteers] in Malaysia are extremely dedicated to! When these Bodhisattva leaders came back, they first went to Taipei to seek teachings. They heard about how Taiwanese Tzu Chi volunteers are trained. Frist, they went to learn and hear everyone share their stories, then they came to Hualien to share this with me. This is the Dharma-seeking spirit of Malaysia.

Myanmar was the same. Cyclone Nargis struck Myanmar in 2008. Because of these causes and conditions, in Taiwan, we said to [the Malaysian volunteers], “Please! You Bodhisattvas in Malaysia are closer to Myanmar. We would like to ask you Bodhisattvas to please go to Myanmar to help”. Starting from these causes and conditions, they paved a path with love. The path was paved and connected so it could lead them to the great Bodhi-path. For so many years, [the volunteers] there made use of local resources and cultivated Bodhi-seeds in that place. As they helped others, they cultivated wisdom-life. We listened to their reports; whether on charity or education, they were all fascinating and detailed. This was truly wondrous. In their interpersonal relationships, with people they did not know, they were able to [implement] the Dharma to transform sentient beings. They transformed their suffering into joy and ignorance into Bodhi. Seeing group after group of Bodhisattvas who came back to share their stories filled me with Dharma-joy. I also gave them this little book of the Sutra of Infinite Meanings. I was also very happy.

When I heard the recitation of the Sutra of Infinite Meanings this morning, I was also filled with Dharma-joy it makes me think back to 50 years ago, when, in order to make the Sutra of Infinite Meanings widely available, I engraved it and transcribed it by hand. Although I injured my hand doing it, I am now able to hear so many people enter “infinite Dharma-doors that readily appear in front of us”. Hasn’t this Dharma-door appeared before us now? The fruits are abundant, and these great trees bear many seeds, year after year. Every Bodhisattva, every Tzu Chi volunteer, is able to make use of countless ways to save suffering sentient beings. This is what makes me very grateful and touched.

So, we should work hard to be mindful as we listen to and experience [the Dharma]. We must inspire [others]. When we recite the sutra, we must understand the Buddha’s original intent. Why did the Buddha teach this sutra? Moreover, the Lotus Sutra is His original intent. The Buddha freely expressed His original intent in teaching the Lotus Sutra, so we must “deeply understand the Buddha’s intent to recruit people for the sake of the Dharma”. The Buddha recruited people for the sake of the Dharma because He hoped that everyone would be able to transmit this Dharma. So, from over 2000 years ago, the Buddha’s teachings have been passed down to today. This is all because we have the sutras. “They were willing to uphold the sutra and advance the Dharma to extend their wisdom-life”. They continuously extended [their wisdom-life]. So, transcribing the sutra truly [brings] countless merits and virtues. This means we must continue our teacher’s mission. Sakyamuni Buddha is our great guiding teacher and “the kind father of the Four Kinds of Beings”. So, we must inherit our father’s family business and carry on our teacher’s mission. We must “respectfully carry on His noble intent”. We must be very mindful.

The previous passage states, “They came directly before the Buddha and uttered the lion’s roar, proclaiming this vow”. The Buddha gazed at everyone. After the bhiksus and bhiksunis had received predictions, they did not dare to remain in the Saha World; they wanted to go to other lands. “Those who formed Bodhisattva aspirations, you should express your intent”. These people already understood the Buddha’s intent. They rose from their seats and went before the Buddha, waiting for Him to personally instruct them. But the Buddha remained silent so those Bodhisattvas could only “come directly before the Buddha and utter the lion’s roar, proclaiming this vow”. They began to make vows before the Buddha. They reverently beseeched the Buddha, “World-Honored One, after the Tathagata enters Parinirvana, we will travel back and forth throughout the worlds in the ten directions…”.

The following passage goes on to say, “…to be able to help sentient beings transcribe this sutra, accept, uphold, read and recite it, expound its meaning, practice in accordance with the Dharma and rightfully keep it in mind. All this will be done through the mighty power of the Buddha. We only wish that the World-Honored One, from other places, will watch over and protect us from afar.

They said, “We all make this vow. When the Buddha enters Parinirvana, we will be certain to go back and forth throughout the worlds in the ten directions. We will go anywhere the Buddha cares about in those places, we will help all sentient beings earnestly engage in spiritual practice and help them transcribe this sutra. The description of [spiritual] practice. In this sutra [passage] tells us we must first place importance on the sutras so, we must place great importance on the sutras, which means that we must keep passing them down. This is like what we said earlier about the Sutra of infinite Meanings. At that time, if I did not form the aspiration to engrave the plates to print it, how would everyone be able to recite [the sutra] so freely every day? Now, when we recite it, we do not need to use.

Now, we can use our computer to read and recite it. But at that time, 50 years ago, where would we find computers? There were no computers; we had never even heard of that word. Furthermore, this sutra was not in circulation. If I had never formed the aspiration to carve it out with my hands back then, then how would we be able to read and recite the Sutra of Infinite Meanings today?

If we did not have the Sutra of Infinite Meanings how could we have the Jing Si Dharma-lineage? This is because in the Sutra of Infinite Meanings, the phrase “tranquil and clear brought inspiration to my mind. So, this sutra became our Dharma-essence. Among all the sutras, even though I read them all like this, when I read this sutra, I feel particularly joyful. “With minds tranquil and clear, vows vast as the universe, they remain unwavering for countless kalpas.

This passage is engage is engraved onto my heart. So, instead of just engraving it only my heart, it was better to engrave it [onto those plates] to share it with everyone.

In this way, our “Jing Si Dharma-lineage began to be continuously passed down. Now, we are officially transmitting the Dharma. This is the Jing Si Dharma-lineage. If we did not “transcribe this sutra, accept and uphold it and practice it in accordance with its teachings. If we did not accept and uphold it in this way, where would our Tzu Chi School of Buddhism be? So, we must accept and uphold it. We must uphold it ourselves and teach others to do the same. We “read and recite it and expound its meaning. So, not only should we accept and uphold it, we should also expound it. [My teachings on] the Sutra of Infinite Meanings are still being complied now, and I hope they can keep being improved. Because the Dharma-lineage must be passed on, we must record this Dharma, the aspiration that I give rise to in the past, the historical background at that time and the process of teaching this sutra. Now they are compiling this all anew. This is the Sutra of Infinite Meanings. I believe it is such an important Dharma-essence. So, we must teach it and repeatedly expound its meaning.

Transcribe this sutra, accept, uphold read and recite it, expound its meaning…: Just as the sutra says, these are the methods of practicing and upholding “Accept” means to embrace: “uphold” means to retain. We accept it through our power of faith. We uphold through our power of thought.

So, “Just as the sutra says, these are the methods of practicing and upholding. This means we must transcribe, accept, uphold, read and recite it. We must go through this process. So, “’accept’ means to embrace. ‘Uphold’ means to retain. This is why it means “to accept and uphold. We must earnestly take the Dharma to heart. In particular, we must work hard to remember the content of this sutra. whatever it wants us to do, we must put it into practice and uphold it by “retaining” it. “We accept it through our power of faith. We uphold it through our power of thought.” We must have the power of faith.

So, we must be mindful to accept and uphold it. We must have faith. I am always talking to everyone about “faith”. [Faith] enables us to take the Dharma to heart. We also need “[the power] of thought. Our every thought must be focused on upholding this sutra. this sutra is our direction. This is because the Sutra of Infinite Meanings is the essence of the Lotus Sutra; [the Lotus Sutra’s] essence lies within it.

So, the Sutra of Infinite Meanings is also our Jing Si Dharma-lineage. In summary, the Threefold Lotus Sutra is very important to us. We must “practice in accordance with the Dharma and rightfully keep it in mind…”.

Practice in accordance with the Dharma and rightfully keep it in mind…: With an right mind, we retain it in our thoughts and teach it diligently, practice in accordance with the Dharma: This means to engage in practice according to the wondrous Dharma. Rightfully keep it in mind: this means we must have no defiled or deviant views.

To practice according to the Dharma, we must retain it in our thoughts. We must accept and upholds well as retain and remember. We must not forget tomorrow what we hear today, and we must mindfully seek to comprehend what we are discussing now. We must “practice in accordance with the Dharma. With an upright mind, we retain it in our thoughts and teach it diligently”. We must earnestly remember it, teach it continuously and practice in accordance with the Dharma. We must also practice according to the Dharma. “This means to engage in practice according to the wondrous Dharma.” This is the wondrous Dharma; we must mindfully seek to comprehend it and put it into practice. So, to “rightfully keep it in mind, we must be free of defiled thoughts and deviant views. We must have right mindfulness to guard the gates of our six senses and practice the Eightfold Noble Path. “All this will be done through the mighty power of the Buddha. this is how we are able to have Dharma to take to heart so that we can retain and uphold it. We can keep it in mind, accept and uphold it and practice it in accordance with the Dharma all thanks to the Buddha’s mighty power.

All this will be done thtough the mighty power of the Buddha: All this will be accomplished through the World-Honored One’s cast and mighty power. This is all attributed to the Buddha’s Threefold of body, speech and mind which is also called the Three Wheels. Three wheels: this refers to the Buddha’s Threefold karma of body, speech and mind. This is because the Buddha’s Threefold Karma of body, speech and mind can crush the deluded karma of all sentient beings.

The Buddha continued to teach [the Dharma] so we could faithfully accept and practice it. We must be grateful for our guiding teacher, Sakyamuni Buddha. We “accomplish [this all] through the World-Honored One’s vast and mighty power”. We all rely upon the Buddha’s mighty power; this is the power of the Buddha. “This is all attributed to the Buddha’s Threefold Karma of body, speech and mind”. This is because of the Buddha’s virtues; He cultivated these virtues by using His body, by putting the Dharma in action. With pure karma of speech, He expounded the Dharma. Karma comes from our actions. Every time He opened His mouth, He taught the Dharma. Every action of His body served as a model for us. Every thought His mind gave rise to contained the subtle and wondrous Dharma. This was the Buddha’s Threefold Karma of body, speech and mind. They are called the “Three Wheels”. We often talk about “the Three Spheres (wheels) of Emptiness”. [The Buddha needed] this body to speak these words so that we can all apply them in our lives. We give of ourselves to others, but we do not feel like we are giving anything. We just do it and give without expectations. We must also be grateful to the people who accept [what we give]. This is the meaning of purity. This is all created through our body, speech and mind. To be without expectations is to be pure.

With “pure Threefold Karma,” He is able to turn “the Three Dharma-wheels”. He can thoroughly turn these Dharma-wheels to [transmit the Dharma] into our hearts. This is the Buddha’s Threefold Karma of body, speech and mind. So, this Threefold Karma is capable of crushing our many afflictions. It can also eliminate our doubts. This is all how the Buddha used His body, speech and mind to come to this world for one great cause, to transform sentient beings. If the Buddha did not have this body, how could He have transformed sentient beings? If the Buddha did not open His mouth to teach the Dharma, how could He have transformed sentient beings when He came to this world? The Buddha used His body to come to this world and taught the Dharma through His speech. This all began from His mind, from the thoughts His mind gave rise to. These thoughts were that He wanted to “open and reveal” [the teachings]; we sentient beings must “realize and enter” the Buddha’s understanding and views. This all came from His body, speech and mind. So, they are called the “Three Wheels”. We must seek to comprehend how the Buddha came back and forth to this world using these three things. His compassion is His “mind,” and His teaching the Dharma is His speech. He manifested in this world, and the actions of His body serve as models for us. We are all the same. We all have the “Three Wheels”. What are we doing with our “Three Wheels”? Are we using them to create afflictions and evil karma? We must mindfully seek to comprehend this.

Next, the sutra says, “We only wish the World-Honored One, from other places, will watch over and protect us from afar”. We only wish the World-Honored One, from other places, will watch over and protect us from afar. Having fulfilled His conditions for transformation in this place, the Buddha would soon enter Perfect Rest. When conditions in other locations ripen, He will manifest in other places. So they said they hoped [the Buddha] would watch over and protect them from afar.

“We are all willing to go any place the Buddha keeps in His thoughts. We will go anywhere You are worried about. We will not just stay here. So long as it is in the Buddha’s thoughts, we will all go there”. They also asked the Buddha, “from other places, to watch over and protect them from afar”. Because the Buddha would inevitably enter Parinirvana one day, He was giving His final words and instructions for everyone to pass on [the Dharma]. These Bodhisattvas also had to comfort the Buddha. “It will be fine. Even when you not here, we will still be in the places you care about. We will go there to take care of them. You do not need to worry. But when you go to other places and lands…”. This is like what we say nowadays. “If you are in Heaven, you must watch over us. You do not need to worry. I will take care of everything for you”. It is the same principle. Buddha and unenlightened beings also have similar interactions. So, the Buddha-Dharma is inseparable from worldly Dharma. The same principles apply. So, “Having fulfilled His conditions for transformation in this place” means they were complete. In this place, the Saha World, He had transformed sentient beings. His karmic conditions were coming to an end; He had fulfilled these conditions. So, “The Buddha would soon enter Perfect Rest”. Soon He would enter Perfect Rest, Parinirvana. “When conditions in other locations ripen” means He would enter Parinirvana in this place, but the Buddha will still return on His vows to go to places He has affinities with and transform sentient beings again. So, “When conditions in other locations ripen, He will manifest in other directions”. This means the Buddha will leave this place to go to another place. “When you are in another place that is far away, you must still give us protection”. It is the same principle. In this way, these Bodhisattvas still relied upon the Buddha. “You can go with peace of mind. We will earnestly carry on [Your mission], but You must give us spiritual protection”. At that time, these Bodhisattvas comforted the Buddha and made vows.

So, “They only hoped for the World-Honored One’s compassion and power of vows. Since this Dharma is the wisdom-life of all Buddhas…”. They only hoped for the World-Honored One’s compassion and power of vows. Since this Dharma is the wisdom-life of all Buddhas, no one else is capable of doing this. Though their original vow was thus, they could not fulfill it without the Buddha’s power, as He watched over and protected them from afar. Other places: This refers to other lands that the Buddha will manifest in to transform people.

This is because this Dharma is the Buddha’s wisdom-life. It is not only Sakyamuni Buddha’s wisdom-life, but all Buddhas’ wisdom-life. Because this Lotus Sutra is the path to attaining Buddhahood, past Buddhas came to continue this wisdom-life. Now, Sakyamuni Buddha must also pass down this wisdom-life to the people of later [generations]. So, this is the wisdom-life of all Buddhas. “No one else is capable of doing this.” Not just anyone can do this. So, these Bodhisattvas still had to rely upon the Buddha’s power. They asked the Buddha while He is in another place to, “Please give us Your blessings once again”. The principle is the same. We must mindfully seek to comprehend this. When the Buddha was in this world, this was all very real. The Buddha’s lifetime lasted 80 years. In these 80 years, from the time He was born into the palace to when He left the palace to engage in spiritual practice, this journey was very difficult. But He attained enlightenment and became one with the universe. With His understanding, all Dharma returned to the One Mind. He completely understood all the teachings and went back among people to expound the Dharma. [What He] taught among people was what they could experience and comprehend, what was closest to their way of life. That is “suffering.” In the way we live, the closest thing is suffering.

Some people think, “I am very blessed. My whole life, from growing up until starting my own family, I have always been very wealthy.” But this was the first half of life. When the law of nature truly presents itself, [everyone experiences] aging, illness and death. Even if people are very wealthy, in the end, they will also experience [the suffering of] “not getting what they want.” “I want to keep on living and stay healthy.” Ah, we do not get to live on just because we want to. We do not get to be young and healthy just because we want to. That is impossible. As the law of nature takes its course, imperceptibly, constantly, it takes away our lives. I often say, “As one day passes, our lifespan becomes one day shorter.” Our life did not get one day longer! So, even though we say we are a year older, our life is one year shorter. In short, when we reach the end of our lives, aging is suffering. Once we are old, we age and become weak. This is certain and natural. Or we become ill or die. Even if we want to remain here, we cannot. What have we done our whole lives? We do not know. When we are alive, we did not hear anything. We did not listen to the true principles or to the Buddha-Dharma, and we did not do good deeds. All we did was indulge ourselves in pleasure. In this way, we exhausted our blessings. In this lifetime, did we create a lot of karma? Whatever seeds we sow [in this life], we will reap the fruits in the future. That would be wasting one’s life.

So, we are all very blessed that the Buddha came to this world and the Buddha-Dharma remained in this world for us to attain and put into practice. We must mindfully seek to comprehend this. As for the Dharma the Buddha left behind, we must be very mindful of it. The Bodhisattvas comprehended the Buddha’s intent. They all wanted to extend the Buddha’s wisdom-life. So, the Buddha’s teachings are still in this world. The Buddha is not in this world, so what world is He in? Of course, He is still within the Saha World. In which country? We do not know! I hope that as we are here in this place, or in whatever country we are in, that with whatever we are doing there to continue this wisdom-life, the Buddha is there giving us protection. Maybe, in that place, there will also be an enlightened person like this to extend this wisdom-life to guide us. This is also possible. So, we need more than just our own power to be able to extend this wisdom-life. We must [continue] the Buddha’s wisdom-life in our hearts by practicing according to the teachings. We awaken ourselves and others. This requires the Buddha’s power. “They could not fulfill it without the Buddha’s power, as He watched over and protected them from afar.” We absolutely need the Buddha’s power to be able to extend this wisdom-life. So, everyone, please always be mindful!

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