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 20180628《靜思妙蓮華》出彼邪見 謗毀弘經 (第1380集) (法華經·勸持品第十三)

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發表主題: 20180628《靜思妙蓮華》出彼邪見 謗毀弘經 (第1380集) (法華經·勸持品第十三)   周三 6月 27, 2018 9:38 pm

20180628《靜思妙蓮華》出彼邪見 謗毀弘經 (第1380集) (法華經·勸持品第十三)

⊙此是弘經菩薩,擬末世邪智人所行之事,邪慢存心,偏向蘊行,異言誑惑世俗;是人結惡顯假,懷惡心無正念,常念俗不順教。
⊙「貪著利養故,與白衣說法,為世所恭敬,如六通羅漢。是人懷惡心,常念世俗事,假名阿練若,好出我等過。」《法華經勸持品第十三》
⊙「而作如是言:此諸比丘等,為貪利養故,說外道論義,自作此經典,誑惑世間人,為求名聞故,分別於是經。」《法華經勸持品第十三》
⊙而作如是言:如是假名阿練若,好出我等過。出彼邪見,所謗之言。此擬惡世增慢,謗弘經菩薩,種種輕毀之語。
⊙假名練若,身業不善。懷惡念俗,意業不善。此中口業不善。口業不善:惡口、妄言、兩舌、綺語。口業是患苦之門,禍累之始。
⊙此諸比丘等,為貪利養故:末世惡人自不能持法,反謗如法行慈悲大士者,名貪利人。
⊙說外道論義:忌妒斥毀,云所說大乘妙經者,是外道論義。
⊙自作此經典,誑惑世間人:毀謗是持經人私自撰造,欺誑迷惑世間之人。
⊙為求名聞故,分別於是經:為欲求於名聲聞望,故分別說如是之經。

【證嚴上人開示】
此是弘經菩薩,擬末世邪智人所行之事,邪慢存心,偏向蘊行,異言誑惑世俗;是人結惡顯假,懷惡心無正念,常念俗不順教。

此是弘經菩薩
擬末世邪智人
所行之事
邪慢存心偏向蘊行
異言誑惑世俗
是人結惡顯假
懷惡心無正念
常念俗不順教

用心來體會,這是一段經文,我們要很用心去了解它,弘經的菩薩,那就是佛在靈鷲山面對著,這些菩薩,用眼光環視一下,菩薩只是佛陀用眼睛,看他們一下,大家就了解佛的心意了。佛的心意:弟子啊,佛陀的心掛慮在眾生。未來的世間,愈來濁氣愈重,眾生的苦難是愈來是愈多,這是佛,心所掛念的,盼望他面前的弟子,聽法之後,懂得發心,願意將這個法,這樣綿綿不斷延續下去,這是佛陀內心的盼望,所期待;卻是人人心就是懼怕,懼怕在堪忍世界,實在是難堪忍。在大家對世間的接觸,就已經知道苦了,又聽到未來濁世,未來的世間,人的心念更加惡、更加濁、更剛強,大家愈是怕;自然他們接受了佛陀的授記,安了自己的心,知道有信心了,知道未來好好用心,繼續修行,發大心、立弘願,將來也能夠成佛,大家安心,也發願了,就是不敢面對娑婆世界,所以,大家發願到他方世界。

這麼多天都這樣反覆在說,就是要讓大家能夠了解,那時候佛教化的時代,那個時候修行者的心態,與我們現在修行者的心態,也差不多。那時候大家生活單純,佛陀在世之時,能面見佛陀、親聞佛法。當然他們對佛的敬仰,是絕對的敬仰;對佛陀的教育,他們也是絕對的納受。這種信受奉行,當然,在那個時代,實在是我們比不上。但是,心態,我們很懼怕這種剛強的眾生,我們想要修行;既然要修行,與世無爭,我若能夠取得與世無爭,都已經很難得了,最好我不要去和這些人,再這樣去爭長議短,不需要。我既然要修行,我就好好自己自修。我們現在有修行的人,也是這樣的心態多哦!

佛陀那個時候,那些弟子也是同樣這樣。儘管佛陀的親教育,他們信受奉行,但是,對這種剛強的眾生,也是有逃避的心,這是很自然的事情。卻是發大心的菩薩,在家、出家,都同樣有發大心的菩薩,他們了解佛的心。所以,他們看佛陀,有這種落寞的心態,大家怎麼都要去外地,他方世界去呢?佛陀好像很孤單、落寞。釋迦牟尼佛雖然年老了,將要取入滅了,同樣他還是要再來人間。好像要來人間的人很少,娑婆世界,現在這些弟子都沒人發願要來,還是釋迦牟尼佛,將來還是不捨娑婆,還是同樣要來。

若想到這裡,就會去想到二三十年前,那時候在臺北有一群菩薩,那時候我們還沒有會所,為了建醫院,四處奔波。就是有一天,在臺北「三姊妹」,在老二的家裡,一群人就來到那個地方,大家很歡喜,分享她們的心得。有的人是從佛門進來的,原來都是在念佛,有人就是其他的道場,有人是新發意的菩薩。新發意的菩薩,就是才剛進佛門來。她跟隨師父,覺得做善事,她很歡喜,原來佛法可以入人群去做善事。分享她在人群中這樣去付出,解開別人的苦難、困難,自己很歡喜,在分享。那時候,「三姊妹」當中的姊姊,她們稱為老大,她就說:「唉呀!我很擔心,雖然跟著師父很歡喜,去看到那些貧困的人,很不捨,愈看愈怕,這叫做娑婆世界,這我還是念佛。好事情我會做,我做了以後,我也很歡喜,不過,我很怕。若能夠阿彌陀佛接引我,到西方極樂世界,這樣,這是我的心願。」

老二,她就說,她說:「師父就是因為世間眾生苦,就像地藏菩薩,所以,師父就是這樣,甘願來人間,就是為苦難眾生在付出。」我就回答她:「地藏菩薩是在地獄中,我若想要去地獄,妳們願意跟嗎?」她們整個怔住了。後來老二她就說:「師父您若要去地獄,我也願意跟您去。」我說:「妳們不是會怕。」老大就趕緊翻一個就說,她說:「應該也要去。」我說:「妳不是要去極樂世界嗎?」她說:「師父,您若要去地獄,您絕對不是帶業去的,您是要去救人去的;若是要去救人去的,比較安全,我就還是願意跟您去。」

這就是在那一天,印象很深,一群的善女人,也就是人間菩薩,初發心那時候,她們就是這樣互相勉勵,在言談中,就是有這樣互相啟發、互相勉勵,這就是在人間,現在的人間,雖然事隔三十年以上了,也已經人事不同了,因為「是日已過,命亦隨減」,有的已經年老了,有的已經不在了,但是相信她們這輩子,這樣不斷不斷在分享,不斷不斷在發願,這一念心、這個願,相信是再來人間了。要知道,往生西方極樂世界談何容易啊!「不可以少善根福德因緣,得生彼國」。她這一段時間,一二十年很精進,在人間菩薩道上,時時人與人之間互相分享、互相鞭策、互相發願,所以,她們的善根福德,應該也不淺。雖然是已經逍逝,有兩位已經消逝(往生)去了,已經再來人間了,但是相信已經在菩薩家庭,小菩薩在感化他家庭的長輩。我們要相信因緣果報,這就是菩薩,人間菩薩。

佛陀的靈山會,除了出家眾以外,還有在家菩薩,還有這些長者、居士,發大乘心的新發意菩薩,又有法身菩薩,助道場的菩薩很多。因為這樣,他們在聽佛陀為弟子授記,前後前後的授記,卻是也聽到出家比丘、比丘尼,全都得佛授記了,全部都發願要到他方世界。旁觀者清,發大心,立大願,已經法入心的菩薩,不論是長者、居士,發大心的人,他們已經法入心了解。儘管了解未來濁惡世的現象,就是這樣說,未來惡世中,眾生剛強、慢,這種五濁都會合在一起,這樣愈來是愈嚴重,儘管他們知道。所以他們能夠模擬在未來,佛陀時代的以後,除了我們現在,我們的現在還有未來,我們的現在還算可以,佛法能夠借科技來宣揚。雖然像法過後,佛法還是留存在現在的人間;現在的人間,佛教的道場還是在弘揚,很昌盛的佛法。

所以,未來,我們再來的未來的後面,到底會變成怎麼樣呢?愈來愈是面對著人的心態,不單純的時間,這樣的時代會慢慢一直接近來。所以佛陀住世的未來,包我們現在,包括我們的未來,菩薩就將它模擬一下,就是「擬末世邪智人」。末世以後,這個邪智,很邪知、邪見的人,會愈來愈旺盛,在毀謗人的方法愈來愈多。像這個時候的人,難道不就是,要毀謗人,方法很簡單,一指神功,他毀謗人的這個訊息,能夠鋪滿天下。偏偏人就是相信,是虛的將它信為實,「一人吐虛,萬人傳實」。這種模擬,就是,好像是,其實不是!現在的攝影棚,不用到外面去攝影,只要你外面的風景,街道全部這樣,有那街道的景;你將它放在攝影棚的裡面,要說什麼事情發生了,人就站在那個地方,他們再稍微造作一下,好像身入其境,很像,愈來這種科技愈來愈發達。

現在我們很慶幸,利用這個科技,我們能夠來宣揚佛法。慈濟人,大精進,在雲端相會,好像在我們現場一樣,這樣在說話。他們在雲端的那一邊,也聽到了,沒有秒差;有時差,沒有秒差,這就是科技能夠來宣揚佛法。但是現在的人心險惡,他利用科技能造謠、能模擬。現在的人就是信虛者多,能夠去信實者少,要真正實在的,你自己就要去身體體驗到,親耳聽到、眼睛看到,那就是真實的。你眼睛看不到,光是用耳朵聽的,看人怎麼說,你就怎麼信。這要誹謗人,讓人信以為真,很容易!所以說,那個時候的菩薩,模擬未來的世間,就是有這樣,所以末世邪智人,心念偏差一點,自然就所做的事情,所行之事總是邪,偏邪了。

那個時候的人,貪、瞋、癡、慢、疑心態,很旺盛,所以「邪慢存心,偏向蘊行」。這種貪、瞋、癡、慢、疑,用他的小聰明,利用高科技這個常識,這個「蘊」,「蘊」就是「集」,集人間種種的方法,用「異言誑惑世俗,」。現在和未來的人間會更昌盛,可怕不可怕?真是可怕啊!那就是那個時代,佛陀說未來眾生的剛強,惡濁的心態,菩薩聽進去了,了解了,預測了,未來濁惡世的形容,那就是這樣。所以「異言誑惑世俗」。「是人結惡顯假」。像這樣,都是惡念、惡行,所造作的都不是真實,所現出來的,都是假的事情,好像是真的,其實是假。這個「假」,前面說過了,名稱看他是出家眾,但是所行的不是真實行,這是未來,我們的未來,以後的後世會愈來是愈嚴重。所以「是人結惡顯假」,這種的人會愈來愈多。

「懷惡心無正念,常念俗不順教」。這是所以大家不敢來娑婆,因為娑婆世界,在那個時候他們的感觸,就已經知道「苦」、「集」,好好修道比較要緊,修菩薩行,成佛比較重要,所以不敢再來人間。人間剛強惡劣的眾生,他們不敢面對,因為這些事情他們清楚了。但是菩薩同樣也清楚啊,他們就是表達出他們的心,「他們清楚,我也清楚啊;他們怕,我們不怕。請佛不用擔心,您要再來娑婆世界,我也會跟著佛一起來。佛陀,您若滅度了之後,您也放下,不用擔心,您所關心的地方,我們都會去照顧。」

這就是這群菩薩來安慰佛,這是前面所講過的經文,把它作一個再重新的分析。為什麼大家不敢再來?這就是因為未來這個世間,這麼濁惡,難怪不敢再來。其實我們若想到也會害怕,也會不敢再來。不過,又奈何呢?我們絕對沒辦法,以少善根福德因緣去成佛。我們最近一直說「六度萬行」,你一定要圓滿;「六度萬行」,你一定要入人群。這是很正確的事情,修行的方法,就是一點點都不能缺少。就像龍女,也要最後來成就娑婆世界,讓這些有疑問的人;眾生平等,有疑問,她現龍女的身相,來完成最後她能成佛的因緣。所以她獻珠很快,她轉身成佛也很快,這個轉身成佛悚快,其實獻珠付出,其實是生生世世。時間,已經無量劫以來,不斷供養、付出,行菩薩道,這是在《法華經》裡面,舉出了這麼俱全,讓我們的心能接受這個法,讓我們的心有所準備。這部經,真正我們要很用心去探討。

前面的文就說:「貪著利養」。那就是菩薩在描述未來的惡比丘,他們是「貪著利養故,與白衣說法,為世所恭敬,如六通羅漢。是人懷惡心,常念世俗事,假名阿練若,好出我等過」。

貪著利養故
與白衣說法
為世所恭敬
如六通羅漢
是人懷惡心
常念世俗事
假名阿練若
好出我等過
《法華經勸持品第十三》

菩薩敘述完,像這樣前面講過的那些惡比丘,不論在人群中,或者是在靜修的人,彼此之間都有互相這樣的排斥,尤其是對用心修行的人,為人群願意付出的人,所得到的,是兩邊的假相比丘來攻擊。所以說「好出我等過」,就是這些菩薩,「我們願意在那個地方,未來的未來去付出,用心修行,傳佛法。但是有這樣的比丘,他們對我們,用種種方法來誹謗我們。」這就是前面經文的意思。

下面接下來,菩薩又再說:「而作如是言:此諸比丘等,為貪利養故,說外道論義,自作此經典,誑惑世間人,為求名聞故,分別於是經。」

而作如是言
此諸比丘等
為貪利養故
說外道論義
自作此經典
誑惑世間人
為求名聞故
分別於是經
《法華經勸持品第十三》

他們講出了種種,來誹謗很想去修行、傳法,入人群度眾生的人,這些比丘,他們是這樣講。「而作是言:此諸比丘等,為貪利養故」。反過來,這阿練若,會來誹謗這些真心弘揚佛法,在人群中在說法的人。

而作如是言:
如是假名阿練若
好出我等過
出彼邪見
所謗之言
此擬惡世增慢
謗弘經菩薩
種種輕毀之語

要聽清楚,前面是惡比丘入人群貪利養,現在是真心入人群,就是利益人群,要度化眾生,傳法的人,在人群中講法。但是所得到的,就是這些惡比丘,這些邪見人所誹謗的言語,誹謗的真實傳法的人,這就是擬惡世。這是菩薩在模擬未來世間:「我若要去未來世間度眾生,那個時候,那個世間就有這樣的人。」

未來的惡世所增長的,那就是慢,出家也是憎慢,他形象出家,假名字相,假名叫做出家人,因為他身穿的是修行的衣服,所以這個相,形象看起來就是出家人。這種是在未來,佛法衰頹了,修行者心已經不在法,只是追求受供養,這種的人。所以,在世間,惡世的當中,這個「慢」,愈來愈增長,惡劣的心愈來愈多,貢高我慢的人來誹謗,誹謗弘經的菩薩,他願意弘揚經典的人。因為這全都是「假名阿練若」,這些人這樣來誹謗,用種種語言來中傷,說這些人,要弘法的人。總而言之,自己惡人先告狀。惡人,他自己的惡,自己掩蓋起來,講別人,這就是「假名阿練若」。

假名練若
身業不善
懷惡念俗
意業不善
此中口業不善
口業不善:
惡口 妄言
兩舌 綺語
口業是患苦之門
禍累之始

就是那些假名阿練若,就是好像是出家人,其實他們的心沒有法,只是心這樣,對有修行的人心懷嫉妒,那個慢心。所以,「假名阿練若,身業不善,懷惡念俗」,意業不善,口業也不善,身、口、意業都不善。

大家都知道,這身業所造作,殺、盜、淫種種的業。這個意業的不善,世間所有一切惡,無不都是從心起。那口業呢?口業完全在做誹謗,一切的惡,所以,「口業是患苦之門」,就是使世間的苦,無不都是從口業中累積起來。大家要想,不是身體才會去造業,口這樣輕輕動一下,那就造業了。惡口、妄言、綺語、兩舌,加上了這張嘴,吃盡了天下眾生命,這也是這張嘴的口欲。

常常說,一口填不滿,就是「鼻下橫」,說不完的惡,也是在這「鼻下橫」裡。很多的惡,都是從口出。不要說,這張嘴哪有什麼呢?其實這一張嘴,那就是眾惡之源啊!人怎麼身會去造作呢?那就是心念一動,因為我們的心動,身體會起行,那是因為他的心,有了很多的不滿。不滿的心情,是從口的聲音灌進(耳朵)去,所以造作心的不滿。總而言之,這連環,身、口、意三業,這就是造惡的源頭。

所以,這些比丘,「此諸比丘,為貪利養故」。這是這些惡比丘,反過來說,入人群傳法度眾生的人。他們說這些人,「此諸比丘等,為貪利養故」。

此諸比丘等
為貪利養故:
末世惡人
自不能持法
反謗如法行慈悲大士者
名貪利人

這就是「末世惡人自不能持法,反謗如法行慈悲大士」,是貪利養。這就是,未來就是這樣,這些惡比丘自己不能身體力行,看別人有修行,用心這樣在人群中弘揚正法,他們心就是這樣,起了不平衡的心,來造謠,來誹謗,誹謗這些人,講這些人在人群中是在貪利養。就像以前,五十多年前(一九六六年),開始,慈濟要成立之前,就是這樣說:「我想要來組織這個慈善的團體,要將它組織起來,來救人。」開始就有人這樣說,背後來傳:「某某人很聰明,生活那麼困難,他就是用這樣,以要救人的名義,來做他生活。」那段時間,也有人這樣曲解過我,這是在五十多年前(一九六六年)。所以說起來,這種自己沒有要去做,但是別人要做,不只是不願意參加,還做著在旁邊閒言閒語,實在是很可怕。五十多年前,就有這樣了,何況我們的未來的未來呢!

說外道論義:
忌妒斥毀
云所說大乘妙經者
是外道論義

所以,他們大家就說:「這些人就是說外道論義,他們說的法,沒有照佛法。這些人,說的就是外道的。」他將正法,將它轉作叫做:「他們這些人在說的都是外道,佛法不是這樣啦!」自己偏行,說別人偏,所以他們所說的,就是毀謗這些,真實想要修行的人。這全都是「忌妒斥毀」,就是這樣用種種方法,用很不好聽的話,這樣來中傷,這全都是傲慢、嫉妒的人;自不能做,尤其是也阻礙人去做。說他們所說,大乘的《妙法華經》,這是外道論義,這就是這些惡比丘,心不懷正念的人,在毀謗身行正念,說他們所講的、所說的,這都是外道。其實,說大乘微妙的經典,他就去告訴大家:「這不是,這不是佛法。佛法,本來你們就是要來供養我,哪有說就要去供養其他,去付出其他呢?不是這樣。」這是人的偏見。

自作此經典
誑惑世間人:
毀謗是持經人
私自撰造
欺誑迷惑世間之人

所以他們又說,「自作此經典,誑惑世間人」。就這樣毀謗,毀謗這些行正道的人,「他們在說的這些經都自己想的,自己作的,自己說的。」這是要說來「誑惑世間人」,這就是沒有正見的人,在毀謗有正見的人,說他就是要來「誑惑」,就是迷惑大家,所以用這樣的毀謗,毀謗持經的人,「私自撰造」。覺得這是他自作的,不是佛傳下來,是在欺誑你們大家,用這不實的法在欺誑大家。這就是世間有這樣的人,自己做不到,但是就是去毀謗別人做到的,這種是很可怕的社會、人間。佛陀的時代,菩薩預測到未來有這樣,才有一些無明風會吹,這就是未來。我們現在就已經開始,慢慢就有這樣的情形,在社會、人間,一直一直這樣產生出來。

為求名聞故
分別於是經:
為欲求於名聲聞望
故分別說如是之經

所以,「為求名聞故,分別於是經」。他說:「這些人全都是這樣」,在攻擊大家,「就只是要求一個名,他們在人群中是要求名的。」所以就是這樣的毀謗。所以「欲求於名聲,故分別說如是之經」。這些人就是在求出名,所以他們才會說這些法,這些法不是佛所講的,是這些人自己自作的。可見人間要弘揚佛法,沒有那麼容易啊!這種世間種種的惡,那就是在人間。人間的惡業也是同樣,從我們人的偏見所造作出來的。因為惡的偏見的人,修行者也是同樣有這樣的偏見,何況沒有修行的人?

未來世,什麼叫做修行?末法,就是法一直不見了,留著的是形象,形象很空、很虛,很空,空的形象。所以,有的出來的,讓人看到、聽的是虛、是假的。所以未來,模稜兩可,那種虛幻,實在是未來的眾生,真的是很不安全;若再沒有佛法,沒有實的佛法在人間,未來又是要怎麼辦呢?世間成、住、壞、空,很多的不調和。

未來的人間,會愈來愈多,不論是地大、風大、水大、火大,無不都是不斷在人間。現在愈來愈多,這是我們要很警惕。為什麼有這麼多?眾生共業,眾生共業造作,就是身、口、意三業。這個身、口、意這三業,都是「惡」合成起來,所以愈來愈沒有實法在人間。大家一直狂爭,爭到來,到底世間何去何從?方向在哪裡呢?沒有人知道。真正要引導人的一條路,受這些虛假、虛幻的形態影響,又將這個真的、實的法,又模糊掉了;是真實的,他們就說:「他們是自作經典,誑惑世間人。」真實的法,將它毀謗成是自作的,也將它毀謗是在誑惑世間的人。這種正法起來,就有很多惡法要來摧滅它。這就是未來濁惡世的危機,眾生凝聚了那個惡業,所以,共業一起,成、住、壞、空。

這個壞劫,就是在濁惡世的時候,惡世法末,就是壞劫之時,壞劫就是因為濁惡愈來愈盛,世間的破壞愈來愈嚴重。所以,濁和壞劫是在一起,所以,人的心念偏差,自然世間災禍就會愈多。我們必定要好好,守好佛陀的正法,佛正法在世,人心才會淨化。所以,我們要時時多用心!
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發表主題: 回復: 20180628《靜思妙蓮華》出彼邪見 謗毀弘經 (第1380集) (法華經·勸持品第十三)   周日 8月 26, 2018 7:33 pm

Explanations by Master Cheng-Yan
Subject: Slander from People with Deviant Views (出彼邪見 謗毀弘經)
Date: June.28.2018

“This is how these Bodhisattvas who will advance the sutra simulated the people with deviant knowledge during the era of Dharma-degeneration. Their minds will be full of evil and arrogance and they deviate in their accumulated actions. They will speak deviant words to deceive and confuse the world. These people will create evil and exhibit falsehoods. Their minds will harbor evil and lack right mindfulness. They will constantly think of worldly matters and will not follow the teachings.”

We must mindfully seek to comprehend this. This is a sutra passage that we must mindfully seek to understand. “These Bodhisattvas who will advance the sutra” are the Bodhisattvas that were with the Buddha at Vulture Peak. [The Buddha] glanced around at them, and these Bodhisattvas only needed a glance from the Buddha for them all to understand the Buddha’s intent. What was the Buddha’s intent? “Disciples, I am worried about sentient beings. In the future world, there will be increasingly severe turbidities. Sentient beings will experience more and more suffering.” This was the concern in the Buddha’s mind. He hoped that the disciples before Him, after hearing the Dharma, would form aspirations, that they would be willing to continually transmit this Dharma to future generations. This was the hope in the Buddha’ heart.

Yet, everyone was afraid. They feared being in this world of endurance, which is truly hard to bear. The things that they had encountered in the world had already led them all to understand suffering. They also heard that, in the future turbid world, in the world of the future, people’s hearts would be even more evil, even more turbid and even more stubborn. So, everyone was even more afraid. They had received the Buddha’s predictions of Buddhahood and settled their own minds. They now had faith. They knew that, in the future, as long as they were very mindful and continued engaging in spiritual practice, as long as they formed aspirations and made vows, they could also eventually attain Buddhahood. Everyone had put their minds at ease and formed aspirations, but they did not dare to face the Saha World. So, they all made vows to go to other lands. We have talked about this for many days to help everyone understand that, at that time, in the era when the Buddha was teaching and transforming, the states of mind of spiritual practitioners then and those of practitioners today are more or less the same.

At that time, everyone’s life was very simple. When the Buddha was alive, they could see the Buddha and listen to the Buddha-Dharma in person. Of course, their admiration for the Buddha was an absolute admiration. When it came to the Buddha’s teachings, they had also accepted them absolutely. The faithful acceptance and practice of that era is of course something that we cannot hope to compare to. Yet their attitude was, “We are very fearful of stubborn sentient beings. We wish to engage in spiritual practice, and since we want to practice, we should have no conflicts with the world. If we can do so, that is already very rare and precious. It is best if we do not argue with others over all kinds of matters. That is not necessary. Since we want to engage in spiritual practice, we will just focus on our own practice.” There are many spiritual practitioners now who share this state of mind. Back then, during the Buddha’s time, those disciples were also like this. Though the Buddha taught them personally, and they faithfully accepted and practiced [the teachings], they still wished to stay away from these stubborn sentient beings. This was a very natural [feeling].

Yet the Bodhisattvas who formed great aspirations [were different]. Both lay and monastic Bodhisattvas likewise formed these great aspirations. They understood the Buddha’s heart. So, they saw that the Buddha felt alone. Why did everyone want to go other lands, to different worlds? The Buddha seemed very lonely and abandoned. Although Sakyamuni Buddha had grown old and was about to enter Parinirvana, He still wanted to return to this world. It seemed that very few people wanted to come to this world, to the Saha World. Now, none of these disciples made aspirations to come here. But still the Buddha, Sakyamuni Buddha, could not give up on this Saha World. He still wanted to return.

As I think of this, it reminds me of how, 20 or 30 years ago, there was a group of Bodhisattvas in Taipei. We did not have a branch office there back then, so, in order to build the hospital, I ran around everywhere. One day, at the house of the second of Taipei’s “Three Sisters,” a group of people had gathered. Everyone was happily sharing their insights. Some people had come to us through the door of Buddhism. They had originally been practicing by chanting the Buddha’s name. Some were from other Buddhist organizations, and some were newly inspired Bodhisattvas. These newly inspired Bodhisattvas had only recently entered the door to the Buddha’s teachings. They were very happy to do good deeds with me. They found that the Buddha-Dharma could actually be used to go among people and do good deeds. They shared how, by going among people to serve and relieve others’ suffering and difficulties, they themselves felt very happy. Then the eldest of the Three Sisters said, “Ah! I am very worried! Although I am very happy to follow Master, as I see those poor people, I feel very sad. The more I see, the more scared I get. This is the Saha World. Therefore, I still chant the Buddha’s name. I do good deeds, and after I do them, I feel very happy. But I am nonetheless very scared. In the future, if Amitabha Buddha can lead me to the Western Land of Ultimate Bliss, that is what I wish for in my heart.” The second sister said, “Master is doing this because of the suffering of sentient beings in this world. That is just like Earth Treasury Bodhisattva. So, that’s why Master is willing to come to this world and serve its suffering sentient beings.” I answered her. “Earth Treasury Bodhisattva is in hell. If I wanted to go to hell, would you be willing to follow me?” They all fell silent. Then the second sister said, “Master, if you wish to go to hell, I am willing to go with you.” I said, “Won’t you be scared?” The eldest quickly replied. She said, “I should go too.” I said, “Don’t you want to go to the Land of Ultimate Bliss?” She said, “Master, if you will go to hell, it will not be because of your karma. You will go there to save people. If it is to save people, it is safer. I am willing to follow you there.” What happened that day made a very deep impression on me.

This group of women, theses Living Bodhisattvas, made internal aspirations then and encouraged each other in this manner. As they were talking, they inspired and encouraged each other. This happened in the human world. Today, more than 30 years have passed, and people and matters have changed. “With each passing day, we draw closer to death.” Some of these people are now old, and some have even passed away. But I trust that, since their entire lives they continuously shared [what they learned] and continuously formed aspirations, with this mindset and this vow, they will return to this world. We should know that going to the Western Land of Ultimate Bliss after we pass away is easier said than done. “We cannot lack the causes and conditions of roots of goodness, blessings and virtues if we are to be born in the Pure Land.” Throughout this time, for 10 or 20 years, they were very diligent. Walking the path of Living Bodhisattvas, they constantly shared with each other, mutually spurring each other on and mutually making vows. So, their roots of goodness, blessings and virtues cannot be considered shallow. Two of them have now passed away and have already returned to this world. I am sure they are now in a Bodhisattva-family, acting as little Bodhisattvas to transform the elders in their family. We must believe in the law of karma. These are Bodhisattvas, Living Bodhisattvas. When the Buddha was at the Vulture Peak Assembly, aside from the monastic in attendance, there were also lay Bodhisattva-practitioners as well as elders and lay people. There were newly inspired Bodhisattvas who formed Great Vehicle aspirations as well as Dharmakaya Bodhisattvas. There were many Bodhisattvas assisting at the Dharma-assembly. [These Bodhisattvas] listened as the Buddha bestowed predictions on His disciples, one group after the next. They heard how all the bhiksus and bhiksunis, after receiving the Buddha’s predictions, made vows to go to other lands. Bystanders see things more clearly, so they formed great aspirations and made great vows. These Bodhisattvas had already taken the Dharma to heart. Whether elders or lay practitioners, they had formed great aspirations, had already taken the Dharma to heart and understood it. [These Bodhisattvas] understood what the turbid and evil world of the future would be like. This is to say that in the evil world of the future, sentient beings will be stubborn and arrogant. The Five Turbidities will all converge; this will become more and more severe. Knowing this, they were able to simulate the future.

After the Buddha’s time, besides our present, after our present time, there will be a future. Our present time is still considered not bad. We can make use of various technologies to spread the Buddha-Dharma. Although the time of Dharma-semblance has passed, the Buddha-Dharma still remains in our world. In our world today, the training ground of the Buddha’s teachings is still being advanced. The Buddha-Dharma is flourishing.

However, in the future, the future that comes after us, what will things be like? We will more and more often face people who are not pure of heart. This time is gradually drawing near. So, the future seen from the Buddha’s time, including our present as well as our future, is what the Bodhisattvas were simulating. They “simulated people with deviant knowledge.”

During era of Dharma-degeneration, [people with] such deviant knowledge, people with very deviant views and knowledge, with flourish increasingly. There will be more and more ways to slander others. Isn’t this happening with people today? If we want to slander someone, it is very easy. It just takes a press of a button. Then, slander against someone can be spread around the world. People will simply believe it, believing what is false to be true. “One man’s lie becomes truth for a thousand”. This is like a simulation; it seems to be true when in fact it is not. With today’s film studios, people do not even need to go outside to film. They can take some outside scenery and make a scene that looks exactly the same as scenes on the street. That scene can be modeled in the studio, and you can create any incident you want there. If they want to have someone standing on the street, with a minor amount of effort, the person seems to be there; it is very realistic. This kind of technology is becoming more and more advanced.

We are very blessed nowadays. Making use of technology, we can spread the Buddha-Dharma. Tzu Chi volunteers are very diligent. Having a meeting together using cloud technology is just like being present on-site. As I talk like this, they are there “in the cloud” and can hear me without a second’s delay. There is a time difference, but we are in sync. In this way, technology can help spread the Dharma. But currently, people’s minds are unwholesome. They use technology to spread rumors and create false news. Nowadays there are many believers, but few can put their faith into practice. To truly [believe] something, one must go out and experience it for oneself, hearing and seeing with one’s own ears and eyes. That is what is real. If people who have not seen with their own eyes but have only heard about something believe it as soon as someone says it, then it is very easy for someone to commit slander and make people believe something [false] is true.

So, the Bodhisattvas back then simulated this future world; it would be just like this. Those in the future with deviant knowledge would be slightly off track in their thinking. Then, naturally, in everything they do, in all their actions, they would deviate. The people in that time would have a mindset where greed, anger, ignorance, arrogance and doubt will flourish. “Their minds will be full of evil and arrogance, and they deviate in their accumulated actions”. With this kind of greed, anger, ignorance, arrogance and doubt and with their petty craftiness, people use their skills to take advantage of advanced technology. Here, “accumulated” means gathered together. They bring together many methods of this world and “speak deviant words to deceive and confuse the world”.

[This is happening] now and will become even more rampant in the future. Isn’t this frightening? It truly is frightening. That was what the Buddha said at that time, that sentient beings would have stubborn, evil, turbid states of mind. The Bodhisattvas heard this, took it to heart, understood it and prepared themselves for how this in the future world of evil turbidities would be like this. So, “They will speak deviant words to deceive and confuse the world. These people will create evil and exhibit falsehoods”. In this manner, everyone will engage in evil thinking and evil practices. Nothing that they create will be true. Everything that is exhibited is falsehoods. These seem true but are actually false. We have talked about “false” before. In name, people [claim] to be monastics, but what they engage in is not true practice. This refers to the future seen from our time. In the world after [our time], this will become more and more severe. So, “These people will create evil and exhibit falsehoods”. There will be more and more people like this. Thus, “Their minds will harbor evil and lack right mindfulness. They will constantly think of worldly matters and will not follow the teachings”. This is why no one dared come to the Saha World. At that time, in the Saha World, what they had experienced there led them to know “suffering” and “causation”. Working hard to practice the path felt more urgent. Practicing the Bodhisattva-path to attain Buddhahood was more important. So, they did not dare return to this world of stubborn and mean sentient beings. They did not dare to face [this world], since they clearly understood all these things. But the Bodhisattvas understood just as clearly. They expressed what was in their hearts. “It is clear to them, and it is also clear to us. They are afraid, and we are afraid too. Venerable Buddha, please do not worry. You will return to the Saha World again, and we will follow you. Venerable Buddha, after entering Parinirvana, You do not need to worry. We will take care of the places You care about”. This is how this group of Bodhisattvas comforted the Buddha.”

Int this way, we analyze once more what was mentioned in the previous sutra passage. Why did no one dare come back? It was because the future world would be so turbid. No wonder they did not dare to return. In fact, if we think about it, we will also be scared. We may not dare to return either. But what else can we do? It is impossible for us to attain Buddhahood without roots of goodness, blessing and virtues. Recently, we have been talking about “actualizing the Six Paramitas in all actions” how we must be replete in this. To actualize the Six Paramitas in all actions, we absolutely have to go among people. This is a very proper method of practice. Our method of spiritual practice cannot be even slightly deficient. This is like how the dragon girl, in the end, had to come to this Saha World to help those who had doubts. They doubted sentient beings’ equality, so she manifested the appearance of a dragon girl and came to fulfill her final causes and conditions for attaining Buddhahood. So, she quickly offered a pearl and just as quickly, she transformed herself and attained Buddhahood. She quickly changed and attained Buddhahood, but in fact, offering the pear [showed] that she had actually served others life after life. For a period of countless kalpas, she had always made offerings and served others, practicing the Bodhisattva-path. In the Lotus Sutra, this is recorded so completely, allowing our minds to receive this Dharma and helping us mentally prepare ourselves. This sutra truly requires us to mindfully examine it.

The previous passage speaks of “craving offerings”. This is the Bodhisattvas describing the future evil bhiksus. “Craving wealth and offerings, they teach the Dharma to lay practitioners. They want to be revered by the world, like Arhats with the Six Spiritual Powers. These people harbor evil in their hearts and constantly think of worldly matters. They falsely claim to be aranyas and like to find fault with us.

The Bodhisattvas had finished their narrative. The evil bhiksus mentioned previously. Whether they will go among people or engage in [solitary] practice, they will reject whatever [the other ones do]. In particular, those who will mindfully engage in practice, willing to serve among people, will encounter attacks from false bhiksus on both sides. So it says, “They like to find fault with us.” This refers to these Bodhisattvas [who said], “We are willing to remain in this place, willing to serve in the distant future, to mindfully engage in practice and spread the Dharma. But these kinds of bhiksus will use all kinds of slander against us.” This is what the previous passage means.

Following this, the Bodhisattvas continued, “They will say things as, ‘All these bhiksus and others are greedy for offerings, so they teach heretical doctrines. They fabricated this scripture themselves to deceive and confuse people of the world. Because they hope to gain fame, they particularly teach this sutra.’”

They will use all kinds of slander against those who want to engage in practice, spread the Dharma and go among sentient beings to transform them. This is what these evil bhiksus will say “They will say such things as ‘All these bhisus and others are greedy for offerings.” Contrarily, these [so-called] aranyas will slander those who would truly advance the Buddha-Dharma by going among people to expound the Dharma.

They will say such things as: This means those who falsely claim to be aranyas like to find fault with [true practitioners]. They speak the slanderous words of those with deviant views. This is simulating how people of overbearing arrogance in the world will slander the Bodhisattvas who advance the sutra with all kinds of disparaging words.

We need to listen carefully. Previously, it was evil bhiksus who would. Now [it talks about] those who sincerely go among people to benefit them, wanting to transform sentient beings and spread the Dharma among people. They teach the Dharma among people, but what they face is slander from these evil bhiksus, those with deviant views who slander the ones who truly spread the Dharma. This is simulating the evil world [of the future]; it was how these Bodhisattvas imitated what the world in the future would be like. “If I go to transform sentient beings in the future world, by then, the world will have people like this in it.” In the future evil world, arrogance will grow. Even monastics will be arrogant. They will appear to be monastics, but this is a false name and appearance. They will falsely call themselves monastics. Because they wear the clothing of a practitioner, their appearance will seem to be that of a monastic. This is in the future, when the Buddha-Dharma is in decay and the minds of spiritual practitioners are no longer on the Dharma. They only pursue receiving offerings; this is the kind of people they are.

So, amidst the evil in this world, arrogance will continue to grow. There will be more and more evil and arrogant people who slander the Bodhisattvas spreading the sutra, those willing to advance this sutra. They are those who “falsely claim to be aranyas. These people will commit this kind of slanders using all kings of language to harm and speak against those who want to spread the Dharma. To sum it up, those who do evil. Those who do evil cover their own evil deeds by talking about others. This is “false claiming to be aranyas”.

They falsely calm to be aranyas, yet their karma of body is unwholesome. They harbor evil and think of worldly matters, so their karma of mind is unwholesome. With these, they have unwholesome karma of speech: Unwholesome karma of speech: harsh speech, lies gossip and flattery. Karma of speech is the gateway to suffering and the origin of misfortune.

Falsely claiming to be aranyas means they appear to be monastics when, in fact, the Dharma is not in their hearts. Their minds harbor only jealousy against those who engage in spiritual practice. This is their arrogance. So, they falsely claim to be aranyas, “yet their karma of body is unwholesome. They harbor evil and think of worldly matters, so their karma of mind is unwholesome.” Their karma of spddch is also unwholesome. Their karma of body, speech and mind is all unwholesome. Everyone knows that the karma of body is karma created by actions like killing, stealing and sexual misconduct. As for the unwholesome of the karma of mind, every evil in this world arises from the mind. What about their karma of speech? Their speech is all slander.

So, “Karma of speech is the gateway to suffering.” The suffering in this world comes from the accumulation of karma of speech. We must all consider that it is not just the body that creates karma. Our mouth only needs to move slightly for karma to be created. There are harsh speech, lies, flattery and gossip, and on top of that, our mouths devour all kinds of sentient beings on Earth. Our mouths have such a craving for taste. We often say that the mouth can never be filled, this “thin line under our nose”. Unending evil can be [created by] the thin line under our nose. So much evil comes from our mouths. Do not think, “What has my mouth ever done?” In fact, our mouth is the origin of all evils! Why does the human body create [karma]? It happens when our thoughts stir. When thoughts stir, the body acts. This happens because our minds are dissatisfied with many things. The dissatisfaction is due to speech that enters our ears. This results in a feeling of dissatisfaction. In summary, the karma of body, speech and mind is linked together. This is the origin of negative karma. So, these bhiksus [say], “All these bhiksus are greedy for offerings”. These evil bhiksus turn around and speak [against] those who go among people to transform sentient beings.

They say of these people that “All these bhiksus are greedy for offerings.” These are “evil people in the era of Dharma-degeneration who cannot uphold the Dharma themselves. Instead they slander the great beings who practice compassion according to the Dharma.” This is “being greedy for offerings”.

This is what it will be like in the future. These evil bhiksus are themselves unable to put the teachings into practice. Seeing others who engage in practice mindfully going among people to spread the Right Dharma, these [evil bhiksus] develop an imbalanced state of mind and will start spreading rumors and slander. They slander these people, saying that they go among people only because they crave wealth and offerings.

This is like what happened more than 50 years ago in the beginning, before Tzu Chi was established. I was just saying, “I want to organize a charity foundation, an organization that can save people.” Then, behind my back, people started to spread rumors. “This person is so clever. It is so hard for her to get by, so she is using this [method], saying she wants to help people as a way to make a living.” During that time, there were those who misconstrued my intentions. This happened over 50 years ago. This is to say, no one was willing to do this themselves, but when others wanted to do it, not only were they not willing to join in, they even stood on the sidelines and gossiped. This really is very frightening. This is how it was over 50 years ago; imagine [how it will be] in the future!

They teach heretical doctrines: They disparage and slander out of envy, saying that this wondrous Great Vehicle sutra that [Bodhisattvas] teach is a heretical doctrine.

So, they say, “These people are teaching heretical doctrines. The teachings they are giving are not in accord with the Buddha-Dharma. These people are teaching heretical doctrines!” They take the Right Dharma and twist it, saying, “Everything these people teach is heretical. This is not the Buddha-Dharma!” They themselves have gone off course, but they accuse others of deviating. Thus, what they say slanders those who truly want to engage in spiritual practice. They “disparage and slander out of envy”. They use all kinds of methods, hurting [others] with ugly words. They are full of arrogance and jealousy. They cannot do it themselves, and they even obstruct those who go out to do it.

They say that the Great Vehicle Sutra is a heretical doctrine. These evil bhiksus harbor thoughts of evil in their minds and slander those who practice right mindfulness. They say that [the Bodhisattvas] are teaching heretical doctrines. They are actually teaching this wondrous sutra of Great Vehicle, but [the evil bhiksus] tell everyone, “No, that is not the Buddha-Dharma. The Buddha-Dharma says that you should give offerings to me. Where does it say to make offerings to others and go out to serve others? This is to how it is.” This is due to people’s biased views. They also say, “They fabricated this scripture themselves to deceive and confuse the people of the world.” In this way, they slander those who practice the right path. “They fabricated these sutras they are teaching. They made them up and teach them themselves.” This is “to deceive and confuse the people of the world.” This is how those who do not have right views will slander those who have them, saying that they come to “deceive and confuse,” that they are deluding everyone.

So, in this say, they slander those who are upholding the sutra. “[They say] they have written it themselves.” They feel [the Bodhisattvas] wrote it themselves, that it was not passed down by the Buddha. “They are deceiving you using these false teachings.” There are people like these in the world. They cannot do it themselves, but they slander those who do it. Such a society and world are very frightening. When the Buddha was alive, Bodhisattvas predicted that the future would be like this, with winds of ignorance blowing; this is how the future will be. Now, we are already gradually beginning to see this kind of situation continually appearing in our society and world.

So, “Because they desire fame and renown, they will particularly teach this sutra.” They will say, “All these people are like this”. They attack everyone [by saying], “They are only seeking fame and renown. They go among people in search of fame.” This is how they slander [the Bodhisattvas]. So, “Because they desire fame and renown, they will particularly teach a sutra like this. These people are seeking fame, which is why they are teaching this Dharma. This Dharma is not what the Buddha taught. These people made it up themselves.” Clearly, advancing the Buddha-Dharma in the world is not easy at all! All the various evils in this world. The evil karma in the human realm is also created due to our biased views; it is because of people with evil, biased views. Spiritual practitioners likewise have biases, let alone non-practitioners. What will spiritual practice be like in the world of the future? In [the era of] Dharma-degeneration, the Dharma will not be seen. What is left will be an appearance, an appearance that is empty and false. It will be an empty ad false appearance.

So, some [teachings] that come from this, when people see them, will sound false and fake. So, in the future, such ambiguities, these kinds of illusions, really will make future sentient beings uneasy. Without any Buddha-Dharma, if the true Buddha-Dharma is not in this world, what will we be able to do in the future?

The world is formed, exists, decays and disappears. Many things will become imbalanced. In the future, this world will have more and more [imbalances] in the elements of earth, wind, water and fire; [disasters] will continually occur in the world. Now we are seeing more and more of this, so we must be very vigilant. Why are there so many [disasters]? It is because of collective karma. Sentient beings create collective karma through the Threefold Karma of body, speech and mind. Their Threefold Karma of body, speech and mind will all result in a convergence of evil. So, increasingly the True Dharma will disappear from this world. Everyone will argue fiercely; after all this, people will not know where they are. What direction are they going in? No one knows. Those who are truly leading people on the path will find that the true, real Dharma is obscured by all of this falsehood and illusion. When it comes to what is true, they will say, “They are making up this sutra to deceive and confuse people.” They will slander the True Dharma by saying it has been made up and by saying it is meant to deceive and confuse people in the world. When Right Dharma arises, there will be many unwholesome teachings that seek to destroy it. This will be the crisis of the future world of evil turbidities. Sentient beings will gather this evil karma. Once this collective karma arises, things go through formation, existence, decay and disappearance.

The kalpa of decay is this time of the world of evil turbidities. The evil world of Dharma-degeneration is our world in the kalpa of decay. The kalpa of decay comes about due to turbid evils becoming more and more abundant. The destruction in the world will become more and more severe. So, the [kalpa of] turbidity and the kalpa of decay come together. When people’s thoughts go astray, naturally there will be more and more disasters in the world. We must work hard to uphold the Buddha’s Right Dharma. Only with the Buddha’s Right Dharma in the world will people’s minds be purified. Therefore, we must always be mindful!

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