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

分享 | 
 

 20180629《靜思妙蓮華》以三昧力 勤行四修 (第1381集) (法華經·勸持品第十三)

向下 
發表人內容
月亮
版主
版主
avatar

文章總數 : 19624
年齡 : 64
來自 : 台中
威望 : 1635
注冊日期 : 2009-01-11

發表主題: 20180629《靜思妙蓮華》以三昧力 勤行四修 (第1381集) (法華經·勸持品第十三)   周四 6月 28, 2018 10:16 pm

20180629《靜思妙蓮華》以三昧力 勤行四修 (第1381集) (法華經·勸持品第十三)

⊙以三昧力守護眾生令不起諍,隨順法性無違具四修住此處,多聞總持不忘能解妙義弘法。
⊙四修:一、 恭敬修,二、 無餘修,三、 無間修,四、 長時修。
⊙四修之一、 恭敬修:至心恭敬禮念佛心無有懈退。
⊙四修之二、 無餘修:福德與智慧二種資糧無缺少。
⊙四修之三、 無間修:勇猛精進無有間斷。
⊙四修之四、 長時修:時無窮盡菩薩萬行因圓趨果。
⊙「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》
⊙「常在大眾中,欲毀我等故,向國王大臣,婆羅門居士,及餘比丘眾,誹謗說我惡,謂是邪見人,說外道論議。」《法華經勸持品第十三》
⊙常在大眾中,欲毀我等故:此頌惡人誹謗之詞。常在一切大眾之前,為欲毀訾批評我等之故。
⊙向國王大臣,婆羅門居士:向於國王及以大臣,諸婆羅門即淨行者,居士即是處家之士。國王等,乃菩薩之檀越。對彼言過,巧用間計,令疏彼、親己耳。
⊙及餘比丘眾,誹謗說我惡:及在其餘比丘之前,生諸誹謗,說我等惡。
⊙謂是邪見人,說外道論議:惡人無智,不解經義,故謂持是經者為邪見,為外道論議。
⊙「我等敬佛故,悉忍是諸惡,為斯所輕言:汝等皆是佛。如此輕慢言,皆當忍受之。」《法華經勸持品第十三》
⊙我等敬佛故,悉忍是諸惡,為斯所輕言:我等為欲敬順佛故,誹謗當面譏刺之辱。悉能忍是等違惱之惡。
⊙汝等皆是佛:言汝等諸人悉皆是佛。汝等皆是佛:即惡人輕侮之詞。言似稱讚,意實譏刺。
⊙如此輕慢言,皆當忍受之:如此之類,輕慢語言,以為法故,皆忍受之。
⊙菩薩若聞不聞,默然忍受,以至人四相皆空,是非一致,尚不知有我,況校是非哉!

【證嚴上人開示】
以三昧力守護眾生令不起諍,隨順法性無違具四修住此處,多聞總持不忘能解妙義弘法。

以三昧力守護眾生
令不起諍
隨順法性無違
具四修住此處
多聞總持不忘
能解妙義弘法

要用心,多體會,我們學佛,法,心念要正,從佛陀的時代的教育,一直到現在,法是一,教育無差,要我們人人心調理,正念,不要偏差。「三昧」就是(能起)正念、正思惟,這個力量才能夠守護眾生,使令眾生不起諍論。因為有正思惟、正念,對我們自己的心,心念不偏差,不偏差的心,我們念念在行。法,修入心來,那就是要在日常生活中,與人、事、物契合,學法才是有用;學法就是盼望法度入我們的心,我們的心將法再度向眾生,這叫做「自度度他,自覺覺他」。度入我們的心,是正法;再度向他人也不偏,同樣也是正法。所以,我們要守在三昧,以三昧力來守護眾生,大家多用心體會。

希望眾生不起諍論,我們自己要首先,法能夠證入心來,自己心中有正念,就沒有諍論。我們能夠有正念,再教育給眾生,當然眾生之間就沒諍論。這三昧力來守護,何其重要啊!向內來守護自己的心,向外是守護眾生,彼此之間不起諍論,真的是很重要,所以我們要很用心。我們「隨順法性無違」,要「具四修住此處」。「四修」大家內心應該很熟了,常常都反覆向大家提醒「四修法」。

四修:
一、 恭敬修
二、 無餘修
三、 無間修
四、 長時修

這個「四修」要住入我們心,而且我們若發心,願意在這娑婆世界,剛強眾生群中,更不能缺少「四修法」。「四修法」住人心,佛法就永遠住人心。

「四修」,應該大家要再用心記住。記得嗎?「恭敬修」,一直用恭敬的心,「至心恭敬,禮念佛心,無有懈退」。

四修之一、
恭敬修:
至心恭敬
禮念佛心
無有懈退

我們若有恭敬心,我們從開始那虔敬,很虔誠的心,很敬重的心來信仰;我們吸收這個信仰,就不離恭敬的修心,這一心「恭敬禮念佛心」。常常說念佛是念入我們的心,我們的心要體會佛心,不要有懈怠。佛心掛念娑婆,佛心掛念三界,佛心體恤眾生,所以我們也要體念佛心,恭敬佛的心,我們不要懈怠,不要退轉,這就是「恭敬修」。開始要修行,你若沒有信心,沒有恭敬,那其它都不用說了。所以我們要用恭敬修。

第二,「無餘修」。要修的福德與智慧,這兩種是我們的資糧,慧命的資糧,不能缺少了。

四修之二
無餘修:
福德與智慧
二種資糧無缺少

我們八識田中的種子,我們必定要將這個種子、資糧,不斷在我們的心田,不斷耕耘,我們的慧命,才能夠道糧充足,綿綿不斷,所以,「無餘修」是要在人群中,修福德、修智慧。「修福」大家都知道,入人群與大家結歡喜緣,好好付出無所求,還要用恭敬的心,恭敬所有的眾生。我們去付出給他,還要恭敬他。再者,智慧,其實這就是智慧,三輪體空,忘記了你給他什麼東西,忘記他讓我們幫忙過,忘記了我們自己有去幫忙他,這些都不放在心裡,總是感恩、歡喜,有這麼多人共同的力量,來幫助那些人,我們到底給他們多少東西,大家已經無罣礙,也無執著了,共同來恭敬,這就是我們用心付出。這種感恩對方,感恩是大家的共同的心,這全都是修福德、修智慧的,兩種的資糧,要時時感恩,資糧不能缺少。

第三就是「無間修」。「無間」就是勇猛精進沒有間斷,要用心,不要間斷。

四修之三
無間修:
勇猛精進
無有間斷

日常的生活,從一大早,上大殿來,虔誠恭敬佛拜,念佛的心入我們的心來,每天就是用心在人群中,這全都是開始。從一大早開始一直到晚上,這全都是「無間」,不停歇,不間斷。

第四,「長時修」。時間無窮盡,我們就是在「菩薩萬行因圓趨果」。

四修之四
長時修:
時無窮盡
菩薩萬行
因圓趨果

我們要很長時間,這時間一直一直都是無窮盡,這個無窮盡的時間,無不都是在菩薩道裡,菩薩萬行,一直到因圓了,到成佛果,這當中我們全都,時間不計量在什麼時候,不間歇,勇猛精進,時間就是長時這樣向前一直走。問我們要做多久?就是一直做就對了。這輩子最後一口氣,來世接下去再做,生生世世,同樣就是要儲蓄資糧,同樣在恭敬修、無餘修、無間修、長時修,就是這樣綿綿延續下去,這就是我們的「四修」。雖然大家覺得,這是很簡單的事,卻是,是我們慧命中,最重要的一環。

在場的菩薩,向佛陀能發願,也是用這個「四修」,用四修法,這個「三昧力」,來守護自己的心。所以,他們在佛的面前能夠發願,明知未來,未來的眾生是這麼的剛強,知道,明知,但是他們有「四修法」,他們願意這樣綿綿長長的時間,就是要勇猛精進,向前精進,恭敬念佛的心念,這樣恭敬,不斷向前。所以,「多聞總持不忘,能解妙義弘法」。這些菩薩就是用這樣的心態,恭敬心來聽法;無間心,無間斷的心來聽法;用長時間的修行來聽法等等,一切就是這樣長時、無間、無餘,這樣一直下去的恭敬心,這「多聞總持不忘」,就是要這樣不間斷,才能將法,永恆這樣一直維持下去。「能解妙義弘法」。多聞、多聽、多了解,裡面奧妙的道理,聞一能解十、解百、解千,而千萬,愈聽愈了解,法入我們的心,向天地宇宙之間,所要了解的事,一點就通了,一點就開了,一會合即悟,這就是要我們長時累積。要不斷用恭敬心,來守護正念,不要有雜念,就是專心一念,這樣來守護自己的心,守護眾生群,生生世世,我們要時時用心。

前面的文,要好好記得,「而作如是言」,是什麼人來說話呢?那就是那群惡比丘。那就是菩薩來敘述,敘述在末法的未來,這些惡比丘自己為貪利養,在人群中為人說法,自己是這樣。還另外一群是離人群修行,修苦行,他們彼此之間,大家都有各人不同的修行方法,但是不正確。修苦行的人自命清高,而為名聞利養的人,就對真正弘正法的人,生出了誹謗的心。就是那一群,心不守在正法,只求名聞利養的那群比丘,常常就是這樣誹謗,有心入人群去傳正法的人,他們對這群的人,「而作如是言」。

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》

就是「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」。這些語言就是未來那些惡比丘,他們向有正心護念眾生的人,所誹謗的語言。

這真的是無明風,這些人,心中無明,興風作浪。自己做不到,沒辦法修,他們說別人所說的法:這是外道論義,自己自作的這不是正法。這些比丘說傳正法的人,不是正法,是外道論義。這實在是,有的就是,居士你要求福,你就是供養三寶,就是專心去供養三寶。還記得嗎?有的人就說:「因緣果報,受苦受難那些人都是因果。他既然受因果的報應,你怎麼要去救濟他呢?你是違背因果。」這樣的論言,大家過去常常聽到的話,這也是同樣的道理,時代不同,應該要跟著時代,要開啟這個門,就像我們難道一定要去托缽嗎?

過去在沿街托缽,那個時候的佛陀,是因為僧團剛剛成立,要怎樣讓大家發現到佛法,發現到僧,佛的教法。尤其是那時候隨佛出家,那個環境都是不整齊,有的從皇宮來,有的佛陀慈悲,就不分四姓階級,他都收進來,只要你要修行,眾生性平等,佛陀打破了,這種四姓階級的分別,所以他全部,只要有信心願意修行,佛陀慈悲全都接受。既然階級這麼參差不整齊,佛陀為了大家都平等,生活,各人都要去向人間去化緣,第一,要把自己傲慢的心,很驕傲,很我慢,這個心念把它降伏下來,能沿門托缽。限你在這個村裡,不能再超越這個村,你安住在這個地方,你就是在這個村裡,在這個小鎮、小村裡,在這個地方大家分配,你能去托缽,限制你七間房子,七個家庭。

你若是一個家庭,你的應量器;就是你的缽,在一個家庭,這個家庭生活比較好,有恭敬心,願意供養,他一下就讓你的缽滿了。「我今天這樣,我足夠了,就一個家庭就好了」,若是有的人的家庭不太好過,或者是付出的人,願意供養的人,他只是給他意思意思,一點點,一點點,「我今天不夠,我可以到第二個家庭」。到第二個家庭,這個量,好像還有缺,我還能到第三個家庭,到第三個家庭,「我可以了,我就到這為止。」若感覺量還不夠,我可以一直化緣到第七個家庭,第七個家庭我若還不夠,我就到這為限,我不能到第八個家庭去了。這是佛陀時代有這樣的制度,要調伏傲慢的心,設立規戒,就是不要貪心,他控制了你的我慢,還能控制你的貪念,就是這樣給我們的生活,這是佛的時代,也讓大家在家人,知道佛法的教育,就是要有這些僧團在人間,聽佛的說法,那個時候,佛陀也提倡供養三寶的功德,要佛寶、法寶、僧寶,這是世間能傳承,能改除眾生苦難的妙法,所以這就是寶。

法從佛的心,從佛的口出,由僧,將來僧要不斷傳下去這個法,所以佛法要具足在人間。僧若到人家的家裡去,有的人心有煩惱,他也能問,他也能說,這就是傳法。化緣,施主付出那個物質的供養,出家人能付出法的供養,彼此付出,這也是叫做化緣。這樣也是一種的弘法,這是佛世之時。時代不同,佛法一定要和時代跟進,就像我們這個時候,我們不就是跟著現在的時代,在轉變呢?最大的轉變就是弘法的方式,有這樣的科技,這個科技能夠在這裡講,傳到「雲端」上,從「雲端」再下來,遍及了國際,國際哪一個國家,只要那個密碼一開,現在的聲音,現在的形影,就在他那個地方出現了。這就是現在的生活,就是在這個時代,佛法也要應著時代弘法,人能弘法,這個時代的進步,也是人開出了這個進步的方向,所以這是一定要跟著時代走。

過去的生活,廚房要劈柴、「引草綑」,還要挑水,還要舂米,過去的叢林。現在不用了,現在怎麼還需要去劈柴呢?連樹都不能砍,哪有柴可劈呢?不能劈柴了。所以現在家家戶戶都是用瓦斯,在大寮裡,我們過去不是燒稻殼嗎?過去不是燒柴嗎?現在都不用了。以前要挑水,現在也不用了,鍋子上,水龍頭都已經牽到鍋子上,手一轉,水就下來了,這就是現在的生活。這就是時代進步,你也無法再回頭走,你也無法停在那個地方,所以還是同樣要跟著時代走。但是,不能漏失了正法,這個正法不能漏掉,所以不漏失,不要漏掉,「無漏」,不要漏失掉。

所以我們法還是要堅持住,要傳正法。卻是一些人,不只是時代變了,連他們的觀念也都變了,所以,內心沒有實,「外形虛假,名稱出家」,其實,心並沒有實。但是看到這麼真實要傳法的人,他對法都不了解,這種守在,那些已經在接受果報懲罰的人,你就不用去救他了。這種的觀念是錯誤,偏偏他們就是用在這個地方,所以回過頭來,說傳正法的人是邪,說他們是誑惑世間人,這就是這些菩薩向佛陀說,「未來這些人,我們要傳正法,他們也會誹謗我們,誹謗的語言就是這些」。就是「作如是言:此諸比丘等」,就是說這些比丘等,全都是「為貪利養」,所以都說外道的論義,其實他自己不了解,說這是外道的論義,說這些大乘法經典,他們說這是這些人自己造作的,要來誑惑世間的人。所以這些人,就是為了求名利,自己在求名利,說別人是這樣,這種,種種分別的經典,他們都是不信,不只是不信,還要起誹謗。

下面接下來的文再說:「常在大眾中,欲毀我等故,向國王大臣,婆羅門居士,及餘比丘眾,誹謗說我惡,謂是邪見人,說外道論議。」

常在大眾中
欲毀我等故
向國王大臣
婆羅門居士
及餘比丘眾
誹謗說我惡
謂是邪見人
說外道論議
《法華經勸持品第十三》

那些人就是這樣,常常都是在大眾中要來誹謗,誹謗我們大家,用心、真心要傳正法的人。他們就是用盡方法來,要來誹謗我們,甚至向國王,向大臣,向居士等等,就是來誹謗說我們這些都是惡,說我們大家是邪見的人,所說的是外道的論義,這就是那些惡比丘,向真心傳法的人,就是這樣,用這樣的方法來誹謗。所以說「常在大眾中,欲毀我等故」,就是因為要誹謗我們,所以他們說很多。這就是我們要很用心,所以這段文,就是要講惡人誹謗的言辭,就是那些惡人,要誹謗正法那些言辭,是前面所講過。

常在大眾中
欲毀我等故:
此頌惡人誹謗之詞
常在一切大眾之前
為欲毀訾批評
我等之故

這些菩薩向佛陀這樣說,未來未來末世的眾生會有這樣,佛法的形態會浮現出來,那是在末法,佛法會出了這樣的惡比丘,對要傳正法的人,就有這樣這麼多的誹謗。所以「常在一切大眾之前,為欲毀訾批評我等之故」。那些惡比丘,那些惡人,就是這樣常常要來誹謗我們。「欲毀我等故」,所以向國王及大臣,婆羅門」這些人,或者是修淨行,真正有在修淨行的人,他休要去和他說,說:「還有一些比丘,就是在這樣這樣在人群中。」自己生起了惡念,也要唆使大家。

向國王大臣
婆羅門居士:
向於國王及以大臣
諸婆羅門即淨行者
居士即是處家之士
國王等
乃菩薩之檀越
對彼言過
巧用間計
令疏彼
親己耳

總而言之,就是無處不在,向國王、向大臣、向婆羅門,對這些檀越,就是告訴他們:「這些行菩薩道的人,真的入人群,行六度行,為人間付出的這些人,所造作的全都是不對。」「過」,就是過錯,說這些人都是不對的,「對彼言過」,向他們說,這樣人都是不對的。所以「巧用間計,令疏彼」。「彼」,就是,這些修正法、傳正法的人,對這些國王、大臣,對那些居士,都一直設種種的巧計,想盡辦法這樣要來疏遠,要來疏遠他們不要親近這些人。「你最好是親近我就好,不要去親近那些,在說什麼大乘法的人。不要去親近他們,就是來供養我,來親近我才對了。」這就是惡比丘。

及餘比丘眾
誹謗說我惡:
及在其餘比丘之前
生諸誹謗
說我等惡

甚至「及餘比丘眾,誹謗說我惡」,不是這些人而已,他聯合了很多人,來說我們大家都是不對的,所以「及餘比丘眾」,就是唆使大家來「生諸誹謗,說我等惡」。自己在說還不夠,還再去唆使別人來共同誹謗,說我們大家都是邪見人,說外道論義。這是聯合大家來攻擊,攻擊這個大乘經典,那就是外道的論義。

謂是邪見人
說外道論議:
惡人無智
不解經義
故謂持是經者
為邪見
為外道論議

所以,「謂是邪見人,說外道論義」,就是「惡人無智,不解經義,故謂持是經者為邪見,為外道論議」。因為那些惡人,那些惡比丘他自己不去解經義,他不了解,自己為了要受供養,一直來誹謗「持是經者」,叫做邪見。在講說大乘經這些人,他誹謗他們說他們是邪見,像這樣,認為這些大乘經典,是外道的論義,這是很可悲的事情。這是未來未來的末世,就是佛教中,也是會產生這樣這種惡心,不實在,只是貪名聞利養,這樣的人在佛教中。所以佛陀將要涅槃以前,很感慨,「獅子蟲自食獅子肉」,仿冒佛教的形態來損害佛教的體制,這就是「獅子蟲」,獅子身上的蟲,這實在是很擔心。末世,這末法到來的時候。

接下來這段文再說:「我等敬佛故,悉忍是諸惡,為斯所輕言:汝等皆是佛。如此輕慢言,皆當忍受之。」

我等敬佛故
悉忍是諸惡
為斯所輕言
汝等皆是佛
如此輕慢言
皆當忍受之
《法華經勸持品第十三》

我們大家就是為了敬佛,我們恭敬心,禮敬佛心,這就是我們要長時,所以講「四修法」是很重要。因為我們大家都是恭敬佛。
所以,我們應該要忍,為了佛陀要傳佛的慧命在未來,我們應該要忍,忍一切的惡。

我等敬佛故
悉忍是諸惡
為斯所輕言:
我等為欲敬順佛故
誹謗當面譏刺之辱
悉能忍是等
違惱之惡

所以,他們用種種來輕視的語言,我們應該也都要要忍,因為我大家敬順佛,所以一切的誹謗,當面這樣在諷刺我,「譏刺」,我們還是同樣,這個忍辱行,我們一定要修、要忍。所以,這個違背種種的煩惱,我們全都要忍。

汝等皆是佛:
言汝等諸人悉皆是佛
汝等皆是佛
即惡人輕侮之詞
言似稱讚
意實譏刺

所以,「汝等皆是佛」,「言汝等諸人悉皆是佛」。其實,那些人,有時候哪怕是說一句讚歎的話,也是用種種輕視、侮辱的語言,這樣來諷刺我們。所以,我們要回一念心回來,其實這些人,佛陀教育皆有佛性,只是迷失了他們的本性。所以也同樣的,這種諷刺的讚歎,我們也是同樣要忍,因為要敬順佛,所以一切要忍;為了要傳法,所以也是要忍。

如此輕慢言
皆當忍受之:
如此之類
輕慢語言
以為法故
皆忍受之

所以,「如此輕慢言,皆當忍受之」。這總是要忍,類似這麼多種種輕慢、輕視、那個貢高、憍慢,那種態度,種種語言,不論是聲音、不論是色,這全都就是為了法,我們大家應該也都要忍受:不論臉色是多麼難看,聲音是多麼難聽,不論多少人怎麼樣的攻擊,為了佛,敬順佛,我們要無餘修、長時修、無間修,我們要繼續心心念念,就要繼續修下去,修忍辱行。

菩薩若聞不聞
默然忍受
以至人四相皆空
是非一致
尚不知有我
況校是非哉

所以,菩薩,若是聽,「若聞不聞,默然忍受」。是直接讓我聽到了,或者是輾轉的流言來的,我全都要默然忍受。不要回答他,不要回應他,罵,任他罵,不用去回應他,這就是被罵不還口,也都要忍,忍了就過了。其實,忍過之後,海闊天空啊!所以,所以我們要修行,人的「四相」,「我相、人相、眾生相、壽者相」,這就是真空。《大般若經》這麼多,濃縮起來就是《金剛經》,再從《金剛經》再濃縮,那就是《般若心經》。難道不是,無不都是一切皆空,這樣沒有我相、人相、眾生相,壽者相,這個「四相」皆空。

「空」,「是非一致,尚不知有我」。是對的、不對的,不論是直接誹謗,或者是從遠方傳來,這個傳聞也是同樣,我們就是沒有人在罵我,沒有我在聽,沒有眾生和我的分別,也沒有什麼老少的差別,全都沒有了,所以哪還有什麼樣的是非呢?沒有了。所以,這就是,不是我們要去計較的;真正的,我們的心不間斷,還要在勇猛精進。要在人群中去造福業,我們要長時培養我們的資糧。我們的資糧福德、智慧,我們要修。時間沒有很多,我們和世俗在計較,和人事在計較,和這個聲音、色、形色在計較,這是不是多增加煩惱呢?

所以,我們不用去增加煩惱,我們要好好以「三昧力」,來守護我們的心,用正知,正見,來守護眾生,不起諍論。我們要隨順法性,要不違背我們的正法,我們用「四修」,住在我們的本性,在我們的內心,在我們的意識裡,來去自如,生生世世一直「六度萬行」,到達因圓趨果,到成佛的程度,這都不間斷。我們要時時聽法要多用心!


月亮 在 周五 6月 29, 2018 10:40 am 作了第 1 次修改
回頂端 向下
檢視會員個人資料
月亮
版主
版主
avatar

文章總數 : 19624
年齡 : 64
來自 : 台中
威望 : 1635
注冊日期 : 2009-01-11

發表主題: 回復: 20180629《靜思妙蓮華》以三昧力 勤行四修 (第1381集) (法華經·勸持品第十三)   周五 6月 29, 2018 10:32 am

回頂端 向下
檢視會員個人資料
月亮
版主
版主
avatar

文章總數 : 19624
年齡 : 64
來自 : 台中
威望 : 1635
注冊日期 : 2009-01-11

發表主題: 回復: 20180629《靜思妙蓮華》以三昧力 勤行四修 (第1381集) (法華經·勸持品第十三)   周六 8月 25, 2018 3:25 pm

Explanations by Master Cheng-Yan
Subject: The Power of Samadhi and the Four Practices (以三昧力 勤行四修)
Date: June.29.2018

“We must protect sentient beings with our power of Samadhi and help them not give rise to conflicts. We must follow the Dharma-nature and not go against it. We must be replete with the Four Practices and abide in this state. We must listen extensively and retain and uphold without forgetting so that we can understand the wondrous principle and spread the Dharma.”

Let us mindfully seek to comprehend this. In learning from the Buddha and the Dharma, we must have right mindfulness. From the time the Buddha taught right up until the present, the Dharma has always been singular; the teachings are never any different. We must discipline our minds so that we never deviate from right mindfulness. To be in Samadhi is to [give rise to] right mindfulness and right thinking. It is only with this power [of Samadhi] that we will be able to protect sentient beings and help them not give rise to conflicts. With right thinking and right mindfulness, our minds will never deviate. If our minds never deviate, we will be mindful in our each and every action. As we cultivate and take the Dharma to heart, we must bring it together with the people, matters and objects in our daily living. Only then will learning the Dharma become useful. We learn the Dharma in hopes that we can take it into our hearts and then use the Dharma in our hearts to then transform sentient beings. This is called “transforming ourselves and others” and “awakening ourselves and others.” What enters and transforms our minds is Right Dharma. When it then goes on to transform others without deviating, it is still Right Dharma. So, we should remain in Samadhi and protect sentient beings with the power of Samadhi. Let us mindfully seek to understand this. We hope that sentient beings will not give rise to conflicts, so we ourselves must first be able to realize the Dharma and take it to heart. When we abide in right mindfulness, we will not have any conflicts with others. If we can have right mindfulness and go on to teach [the Dharma] to sentient beings, then, naturally, sentient beings will no longer argue among themselves. How important it is to protect with the power of Samadhi! Inwardly, we use it to protect our own minds, and outwardly, to protect sentient beings so that they avoid conflict among themselves. This is truly very important. Thus, we must be very mindful. “We must follow the Dharma-nature and not go against it. We must be replete with the Four Practices and abide in this state.” In our hearts, we should all be very familiar with the Four Practices. I often remind everyone repeatedly about the Four Practices.

The Four Practices: 1. Practice with reverence 2. Practice with nothing further 3. Uninterrupted practice 4. Extended practice.

These Four Practices should abide in our minds. Moreover, if we form aspirations and are willing to be in the Saha World, among stubborn sentient beings, we cannot lack the Four Practices. When our Four Practices abide in our minds, the Buddha-Dharma will forever abide there. We should put our hearts into remembering the Four Practices once again. Do you remember? “Practice with reverence”. We must always have a reverent heart. “This means having utmost reverence and paying respect to the Buddha-mind without ever becoming indolent or retreating.” We must have reverence. From the beginning, we must have sincerity and reverence; we must embrace our faith with a sincere and reverent heart. As we take in this faith, we never depart from the practice of reverence. This way, with wholehearted “reverence,” we “pay respect to the Buddha-mind.” We often say that when chanting the Buddha’s name, we must take Him into our hearts. We must seek to comprehend the Buddha-mind. We must never become lax. The Buddha-mind’s concern is for the Saha World. The Buddha-mind’s concern is for the Three Realms. The Buddha-mind empathizes with sentient beings, so we must comprehend the Buddha-mind and have reverence for the Buddha’s mind. We must not become lax or retreat. This is to “practice with reverence”. When we begin to engage in practice, if we do not have faith or reverence, then there is nothing more we can do. So, we must “practice with reverence.”

The second is to “practice with nothing further.” The blessings and wisdom we must cultivate are our spiritual nourishment. We cannot lack nourishment for our wisdom-life. The seeds in the field of our eighth consciousness require our nourishment. In the fields of our mind, we must constantly cultivate them. Only then will our wisdom-life continue to have sufficient nourishment. So, when we “practice with nothing further,” we cultivate blessings and wisdom among people. Everyone knows that “cultivating blessings” [means] to go among people and from joyful affinities with them. We must earnestly give without expectations and also be reverent to all sentient beings. When we go and serve them, we must also respect them. Then, there is wisdom. Actually, this is wisdom; this is the Three Spheres of Emptiness. We forget about the things we gave them, forget about how we helped them before, forget about going there to help. We do not keep any of these things in mind. We are just always grateful and joyful that so many people combined their power to help those people. However much we gave them, we are not concerned about it nor do we remain attached to it. Together, we treat each other with respect. This is how we gave mindfully. We are grateful for each other; gratitude is everyone’s common feeling. This is how we cultivate blessings and wisdom, the two kinds of spiritual nourishment. We should always be grateful. We cannot do without this nourishment.

The third is “uninterrupted practice”. “Uninterrupted” means courageously and diligently advancing without any interruption.

We must be mindful and never interrupt [our practice]. In our daily living, in the early morning, we enter the prayer hall, sincerely and reverently pay our respects and chant the Buddha’s name so that we may take His heart into our hearts. Every day, we dedicate ourselves among people. This is how it is, from early in the morning until nighttime. This is all “uninterrupted”. We never stop; we are never interrupted.

The fourth is “extended practice”. Throughout an endless period of time, we engage in “the myriad practices of Bodhisattvas as we perfect the cause and approach fruition.”

We must engage in practice for a very long time. This time continues on endlessly. In this endless time, we are always on the Bodhisattva-path, engaging in Bodhisattvas’ myriad practice until our cause is perfected and we reach the fruit of Buddhahood. While we are practicing, we never keep track of the time. Without interruptions, we courageously and diligently advance forward. We will continue to advance for a very long time. If others ask us how long we will keep going, [the answer is], we just keep going. After we take our last breath in this lifetime, we will start again in our next lifetime. Lifetime after lifetime, we will likewise be storing up nourishing provisions and engaging in practice with reverence, practice with nothing further, uninterrupted practice and extended practice. We must continue on like this. These are our Four Practices.

Although we may feel that this is a very simple thing, nevertheless, when it comes to our wisdom-life, this is the most important thing. The Bodhisattvas present there were able to make vows before the Buddha by using these Four Practices. They used the Four Practices and the “power of Samadhi” to protect their own minds. So, they were able to make vows before the Buddha knowing clearly that, in the future, sentient beings would be very stubborn. They knew this very clearly, but because they had the Four Practices, they were willing to spend a long and continuous period of time courageously and diligently advancing forward. With reverent thoughts of the Buddha, with this reverence, they continued to advance forward.

So, “We must listen extensively and retain and uphold without forgetting so that we can understand the wondrous principle and spread the Dharma.” These Bodhisattvas used this mindset. They listened to the Dharma with reverence. They listened to the Dharma with uninterrupted, continuous aspirations. They listened to the Dharma with extended periods of spiritual practice. They always engaged in extended [practice], uninterrupted [practice] and [practice] with nothing further. Thus they always maintained this reverence. We must “listen extensively and retain and uphold without forgetting”. Only by going on like this without interruptions can we continue to preserve the Dharma forever. “We can understand the wondrous principle and spread the Dharma”. We must learn, listen and understand more. Of the wondrous principles within, in learning one [principle], we can understand ten, hundreds, thousands or even 10 million [principles]. The more we listen, the more we come to understand. As we take the Dharma to heart, all the things about the universe that we want to understand, we will understand right away; we will realize them as soon as. This happens after a long period of accumulation. We must maintain constant reverence to protect right mindfulness. We must not have discursive thoughts; we must stay focused and single-minded to protect our minds and protect sentient beings. Lifetime after lifetime, we should always be mindful.

We should put effort into remembering this previous [sutra] text. “They will say such things as….” Who will be saying these things? That group of evil bhiksus. This is the Bodhisattvas describing how in the future era of Dharma-degeneration, there will be evil bhiksus who themselves crave wealth and offerings. They will teach the Dharma among people, yet they will act like this. There will be another group that engages in spiritual practice away from people and engages in ascetic practices. With these two groups, each has their own different methods of spiritual practice, but neither is correct. Those who engage in ascetic practice will see themselves as better than others. Those interested only in fame, wealth and offerings will slander those who truly spread Right Dharma. They are the group of bhiksus whose minds do not abide in Right Dharma but only seek fame, wealth and offerings. They often slander those who have the aspirations to go among people to spread Right Dharma.

When it comes to these people, “They will say such 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’”.

These are the words of those future evil bhiksus, words that they use to slander people who have a proper mindset and protect sentient beings. This is truly the wind of ignorance. The [wind of] ignorance in their minds will stir up waves of trouble. Unable to accomplish it themselves, unable to engage in spiritual practice, they will say the Dharma that others teach is heretical doctrine, that they fabricated it themselves, that it is not Right Dharma. The [evil] bhiksus will say that those who spread Right Dharma are not spreading Right Dharma, but heretical doctrines instead.

Indeed, some people [say], “As lay people, if you want to seek blessings, make offerings to the Three Treasures. Focus on making offerings to the Three Treasures”. Do you remember this? Some people say, “Everything is karmic retribution. The hardships those people suffer now are all due to their own karma. Since their suffering is retribution for their own karma, why bother saving them? You would be violating the law of karma!” This kind of argument is something we used to hear a lot of in the past. This is the same principle. Since the era is different, we should follow the times and open [different Dharma-] doors. Do we actually have to go beg for alms? They used to beg for alms in the streets. This is because the Buddha back then had just established the Sangha. He wanted to enable everyone to discover the Buddha-Dharma, discover the Sangha and discover the teachings of the Buddha. In particular, at that time, those who followed the Buddha into monasticism came from all kinds of different backgrounds. Some were from the palace, while others, out of the Buddha’s compassion, were [take in] regardless of their castes. He took them all in as long as they wanted to engage in spiritual practice. Everyone was equal. The Buddha broke down the divisions between the four castes. So, for everyone, as long as they had the faith and were willing to engage in spiritual practice, the Buddha took them in out of compassion.

Since the social hierarchy had produced such disparities among them and the Buddha wanted everyone to live equally, everyone had to go into the world to beg for alms. First, they had to [tame] their haughtiness, their prideful and arrogant hearts to be able to beg for alms from door to door. They were limited to the village. They could not go outside of village. Wherever they had settled down, they had to [beg for alms] in that village. Within the small town or village, monastics allocated [the houses]. They were allowed to beg for alms there, but they were limited to seven households, seven families. If they were at a household with their “measuring vessel,” their alms bowl, and if that household was better off than others, was reverent and willing to make offerings, the household would fill their alms bowl in one go. [Then they would say,] “That’s all for me today. I have plenty. Visiting one household is enough today”. If a household was not that well-off, or if the benefactor, the person who was willing to make the offerings, only gave a little as an empty gesture, if the monastics did not get enough, they could go to the second household. If, after going to the second household, they still had not received enough offerings, then they could still go to the third household. After the third household, [they might say,] “That will do; I will stop here”. If they still did not have enough, they could go as far as the seventh household. But if by the seventh, they still did not have enough, they would have reached their limit; they could not go to an eighth household. This was the system during the Buddha’s time to tame their arrogant minds. He established rules to prevent greed; there rules controlled [the monastics’] arrogance as well as their thoughts of greed. This was the way of life that He gave them. This was in the Buddha’s era. He wanted to enable lay people to become familiar with the teachings of the Buddha-Dharma. He wanted there to be monastic groups in the world to listen to the Buddha’s teachings. At that time, the Buddha also promoted the merits and virtues of making offerings to the Three Treasures, the Treasures of the Buddha, the Dharma and the Sangha. This is wondrous Dharma that can be passed on in the world and can eliminate sentient beings’ suffering. So, these are treasures. The Dharma came from the Buddha’s mind and the Buddha’s mouth. It was though the monastics that the Dharma would be continuously passed down in the future so that the world will be replete with the Buddha-Dharma. if a monastic went to someone’s house, and someone there had afflictions, they could also seek counsel form the monastic and the monastic would be able to teach them. This was how they spread the Dharma. When the monastics would beg for alms, the benefactor would make material offerings and the monks would be able to make offerings of the Dharma. They gave mutually to one another. This is also called conditions for transformation. This too was a way of spreading the Dharma. This was when the Buddha was in the world.

Times are different now, and the Buddha-Dharma must keep up with the times. Haven’t we ourselves changed along with the present times? The greatest change has been the methods used to spread the Dharma. We have the technology. This technology enables me to speak here, then send my voice up into “the cloud”. When it come down from “the cloud,” it can be transmitted anywhere in the world; in whichever country people may be, as soon as the password is entered, the sound of my voice and my image at this time will appear before them in that place. This is the way we live now; in this present era, we must also spread the Buddha-Dharma according to the times. People can spread the Dharma. The progress of this era was made by people who set off in the direction of progress. So, we must definitely adapt to the times as we go.

In life in the past, in the kitchen, we had to chop firewood and make kindling. We also had to haul water and mill our rice. This was monastery life in the past. There is no need for this anymore. What need is there to chop firewood today? We cannot even cut trees down anymore; where would we even get wood to chop? We cannot chop firewood. Nowadays every household uses gas. In the kitchen, didn’t we used to burn rice husks in the past? Didn’t we burn firewood in the past? There is no need for this anymore. We used to have to haul water, but there is no need anymore. We placed water taps above the woks. With a turn of our hand, the water comes out. This is how we live now. These are part of modern progress. It is not possible to turn back, nor is it possible to stay where we are. so, we have to keep up with the times.

Still, we cannot allow Right Dharma to leak away. We cannot let Right leak away. We cannot let it leak away. We must have no Leaks; we cannot let it leak away. So, when it comes to the Dharma, we must persist in spreading Right Dharma.

Yet, for some people not only have the times changed, but their perspectives have changed as well. There is nothing true inside their hearts. “Their appearances are false and illusory; they are monastics in make [only].” They do not have anything true in their hearts, and when they see those who genuinely spread the Dharma, they do not understand the Dharma. They are stuck on [the idea that]. “Those people are now suffering the punishments of their karmic retributions, so you do not have to save them.” This kind of perspective is mistaken. Unfortunately, they apple [these views] in this way. They turn around and say that those spreading Right Dharma ae deviant, and that they deceive and confuse people of the world. This is why these Bodhisattvas said to the Buddha, “In the future, these people will slander us as we try to spread Right Dharma. The slanderous words they speak will be like this.” They will say things like, “All these bhiksus…,” They will say, “All these bhiksus and others are greedy for offerings, so they teach heretical doctrines.” They do not actually understand it, but they will say that [these teachings] are heretical doctrines. They will say that these Great Vehicle sutras are things these people fabricated themselves to deceive and confuse people of the word. So, these people [who will slander others] seek fame and fortune. They seek fame and fortune for themselves. There are lots of different sutras, but they have no faith in them. Not only do they not have faith in them, they even go so far as to slander them.

The following passage then says, “They will constantly seek to disparage us before the multitudes. Before kings, ministers, Brahmins, lay people and other assemblies of bhiksus as well, they will slander us and say are evil. They will say we are people of deviant views who teach heretical doctrines.”

This is what those people are like. They will constantly slander us before the multitudes. They slander all of those who dedicate themselves and genuinely want to spread Right Dharma. They will use means they can to slander them. They will even do it before the king and hos ministers and in front of lay people and so on. They will slander others and say they are evil, say they are people with deviant views who teach deviant doctrines. This is what those evil bhiksus will say about those who genuinely spread the Dharma. This is how they will slander them.

So it days, “They will constantly seek to disparage us before the multitudes. It is because they want to disparage them that they will say so many things. This is something we should be very mindful of. So, this section describes the slanderous words of evil people, the words that those evil people use to slander Right Dharma, which we talked about earlier.

They will constantly seek to disparage us before the multitudes: This explains how evil people will slander us. They will always seek to harm, disparage and criticize us in front of all assemblies.

These Bodhisattva said to the Buddha that in the distant future, in the era of Dharma-degeneration, among sentient beings, this kind of appearance of Buddha-Dharma would surface. In the era of Dharma-degeneration, amidst the Buddha-Dharma, these kinds of evil bhiksus would appear. Towards those who spread Right Dharma, there would be lots of slander like this. So, “They will always seek to harm, disparage and criticize us in front of all assemblies. Those evil bhiksus, those evil people, will always slander us; they will “seek to harm us.” They will do it in front of the king and his ministers, before Brahmins or those engaging in purifying practices. To those truly engaging in purifying practices, the evil bhiksus will also tell them that “There are such bhiksus doing such and such things among people.” They will give rise to evil thoughts and also want to incite everyone to [slander them].

Before kings, ministers, Brahmins, lay people…: They will go before the king and his ministers. Brahmins are those who engage in purifying practices. Lay people are practitioners who live at home. Kings are the benefactors of Bodhisattvas. By telling the kings the Bodhisattvas’ faults, they cunningly scheme to put distance between the two to get [the kings] to draw close to them instead.

In summary, they will be everywhere, telling the king, telling the ministers, telling the Brahmins. They will go to the benefactors and tell them, “Those who practice the Bodhisattva-path, those who truly go among people to actualize the Six Paramitas in all actions, those individuals who serve others, are doing everything incorrectly.” “Faults” mean mistakes. They will say everything they do is incorrect. They will “tell [of the Bodhisattvas’] faults,” saying that everything they do is incorrect. So, “They cunningly scheme to put distance between the two.” “The two” refers to those who are practicing and spreading the Right Dharma and the king, his ministers and the lay people; they will devise all kinds of cunning schemes, thinking of every way possible to distance them and prevent them from getting close to [these Bodhisattvas]. “It is better if you only stay near me. Do not draw near those who teach the Great Vehicle Dharma. Do not get close to them. Just make offerings to me. You should draw near me instead.” This is what those evil bhiksus will say. Even “to other assemblies of bhiksus as well, they will slander us and say we are evil.” It will not just be these people. They will unite with many people to say that everything others do is incorrect. So, in “other assemblies of bhiksus as well,” they will incite everyone, “incite all sorts of slander and say bad things about us.” It is not enough they say these things themselves; they will also incite others to go along with them in slandering [practitioners] and say that we all have deviant views and teach heretical doctrines. They will unite everyone to attack the Great Vehicle sutras, saying they are heretical doctrines.

So, they “say we are people of deviant views who teach heretical doctrines”. This shows that “evil people lack wisdom and do not understand the meaning of the sutra. So, they say that those who uphold this sutra have deviant views and teach heretical doctrines”.

Those evil people, those evil bhiksus, do not try to understand the meaning of the sutra themselves. They do not understand it. In order to receive offerings, they will continue to slander “those who uphold this sutra,” saying their views are deviant. For those who teach the Great Vehicle sutras, they will slander them by saying that they have deviant views. In this way, they think that the Great Vehicle sutras are heretical doctrines. This is very tragic. This is what will happen in the era of Dharma-degeneration in the distant future. The Buddhist [community] can also give rise to deviant thinking like this. They are people like this who are dishonest and only crave fame, wealth and offerings within the Buddhist [community]. So, before the Buddha entered Parinirvana, He lamented how “The lion’s parasites eat the lion’s flesh”. People fake the form of the Buddha’s teachings to harm the Buddhist community. These are “the lion’s parasites,” parasites on the lion’s body. This will be very worrisome indeed when the era of Dharma-degeneration comes.

The next passage then says, “Because we revere the Buddha, we will endure all of this evil. For this they will mock us,” saying, ‘You are all Buddhas!’ All these words of arrogance and ridicule we will endure and accept”.

Because we revere the Buddha, we have a reverent heart, a heart that reveres the Buddha. We must [be reverent] over a long time. So, we say that the Four Practices are very important. Because we revere the Buddha, we need to patiently endure [evil]. To pass on the Buddha’s wisdom-life in the future on behalf of the Buddha, we need to patiently endure all evil.

Because we revere the Buddha, we will endure all of this evil. For this they will mock us: Because we seek to reverently follow the Buddha, they will insult us to our face with slander and mockery. We will be able to endure all of these evils of adversities and afflictions.

When people insult us with all kinds of mocking language, we must nevertheless endure it all. Since we all reverently follow the Buddha, with all kinds of insults, when they ridicule us to our face and “slander and mock” us, we remain the same; we must still cultivate our practice of patience and endure this. So, we must endure all the afflictions [from others] violating principles. So, [they say] “You are all Buddhas!
They say that we are all Buddhas.” Actually, for those people, even when they speak words of praise, they still use all kinds of insulting language to mock us. So, we must change our mindset. Actually, the Buddha taught that all [beings] have Buddha-nature; it is just that they have lost sight of their intrinsic nature. This is the reason why we must still endure their sarcastic praises. Because we reverently follow the Buddha, we must be patient in everything we do. In order to spread the Dharma, we must also have patience.

All these words of arrogance and ridicule we will endure and accept: When it comes to this sort of arrogant and mocking speech, we will patiently endure it all for the sake of the Dharma.

“All these words of arrogance and ridicule we will endure and accept”. We must endure all of this, all kinds of irreverent, scornful, arrogant and prideful attitudes and words, whether in their voice or in their appearance. All for the sake of Dharma, we should endure them patiently. No matter how they look at us, how harsh their words may sound or how many people may attack us, how harsh their words may sound or how many people may attack us, for the sake of reverently following the Buddha, we need practice with nothing further, extended practice and uninterrupted practice. In our every thought, we must continually practice like this, cultivating the practice of patience.

Whether Bodhisattvas hear it or not, they will silently endure it. It is because the most extraordinary people regard all the four views as empty and regard right and wrong as one and the same. They do not recognize that they have a self, let alone take issue over right and wrong.

So, if Bodhisattvas hear it, “whether Bodhisattvas hear it or not, they will silently endure it.” Whether they let us hear it directly or their words come to us in a roundabout way, we must silently endure it. We must not reply to them. We let them revile us; there is no need to respond to them. If reviled, we do not respond but endure it all. It will pass as we endure it. Actually, once we endure it, our world opens up! So, we must engage in spiritual practice. People all have the four views, “view of self,” “view of others,” “view of sentient beings,” “view of a lifespan.” These are all truly empty.

There are many [principles] in the Mahaprajnaparamita sutras; they are concentrated in the Diamond Sutra. When the Diamond Sutra is further concentrated, it becomes the Heart Sutra. Doesn’t it say that all things are ultimately empty, that there is no view of self, view of others, view of sentient beings or view of a lifespan? These four views are all empty. [Bodhisattvas] regard these as “empty” “and regard right and wrong as one and the same. They do not recognize that they have a self.” Whether something is right or wrong, whether they disparage us directly or we hear of it in a roundabout way, in a rumor, it is all the same to us. We treat it as if no one is reviling us, as if we have not heard it. There is no difference between ourselves and other sentient beings. There is no difference between old or young either. There is no [difference] at all, so how could there be [any difference between] right and wrong? There is none.

So, these are not things that we wish to argue about. Truly, our aspirations must be uninterrupted; we must continue to courageously advance forward. To create blessed karma among people, we need to cultivate our nourishment for a long time. Our nourishment, blessings and wisdom, are what we must cultivate. We do not have much time. If we take issue with the world, with people and matters, with their sounds and forms, won’t this all just increase our afflictions? So, there is no need for us to increase our afflictions. Rather, we should put effort into the power of Samadhi so that we can protect our minds, use right understanding and right views and protect sentient beings, [help them] to not give rise to conflicts. We should follow the Dharma-nature and refrain from violating Right Dharma.

We use the Four Practices to abide in our intrinsic nature, which is within our hearts, inside our consciousness. We can come and go freely, so lifetime after lifetime, we always “actualize the Six Paramitas in all actions” until we perfect the cause and approach the fruition, until we reach the level of attaining Buddhahood. We must do this without interruptions. Whenever we listen to the Dharma, we must always be mindful!

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
回頂端 向下
檢視會員個人資料
 
20180629《靜思妙蓮華》以三昧力 勤行四修 (第1381集) (法華經·勸持品第十三)
回頂端 
1頁(共1頁)

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