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 20180726《靜思妙蓮華》一切諸法 性自寂滅 (第1400集) (法華經·安樂行品第十四)

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發表主題: 20180726《靜思妙蓮華》一切諸法 性自寂滅 (第1400集) (法華經·安樂行品第十四)   周三 7月 25, 2018 9:52 pm

20180726《靜思妙蓮華》一切諸法 性自寂滅 (第1400集) (法華經·安樂行品第十四)

⊙一切諸法性空,何有言說可及;但從因緣復合,因是顛倒而生;一切言語道斷,蓋心體本寂靜;空性不可分辯,是實相之通達。
⊙執空或執著有,由有見生顛倒,則法有生有起,故心有轉有動,虛空如是,實相如是,一切諸法,性自寂滅,何有言說可及。
⊙「無名、無相,實無所有,無量、無邊,無礙、無障。」《法華經安樂行品第十四》
⊙「但以因緣有,從顛倒生故說。常樂觀如是法相,是名菩薩摩訶薩第二親近處。」《法華經安樂行品第十四》
⊙此為有觀。一切法空既為真空,一切法有即為妄有。虛空、國土、三界、五趣、四生一切法境,莫不由迷妄想成,由無明生起,故曰以因緣有,從顛倒生。
⊙能常作有、空兩觀,即能破人、法二我執離煩惱、所知之二障,是即菩薩摩訶薩第二親近處。
⊙但以因緣有:體雖空寂,不礙緣生。譬如虛空,體非群相,而不拒彼,諸相發揮。以無名為緣,則起善惡分別法。貪瞋癡者,是三惡道起。滅貪瞋癡,則三善道起。
⊙從顛倒生故說:眾生無始種種顛倒,皆由不知二種根本,錯亂修習。一者無始生死根本,則諸眾生,用攀緣心為自性者。二者,無始菩提涅槃,元清淨體,能生諸緣,緣所遺者。
⊙常樂觀如是法相:常願諦觀如是空寂清淨本然如實之相。
⊙是名菩薩摩訶薩第二親近處:此是即非遠,非近處而論親近。修安樂行者,常樂如是而觀一切諸法,如實相者,是名菩薩第二親近處。
⊙虛空如是,實相如是,一切諸法性自寂滅,何言說之可及哉!蓋心體本寂,相待互融,由見顛倒,則法有生有起,故心有動有轉,若舟行而岸移。
⊙能如實相而觀,如心不動不轉,於法不生不起,若風止而波澄也,心法一也。

【證嚴上人開示】
一切諸法性空,何有言說可及;但從因緣復合,因是顛倒而生;一切言語道斷,蓋心體本寂靜;空性不可分辯,是實相之通達。

一切諸法性空
何有言說可及
但從因緣復合
因是顛倒而生
一切言語道斷
蓋心體本寂靜
空性不可分辯
是實相之通達

還是要用心來體會法,空、有,它的實相是什麼?我們要很用心,因為這是法;法就是道理,道理無體、無相、無形狀,只可以心來會理,所以,要時時多用心。「一切諸法性空」。法性空,所以,既然無體,它的性也是空。這個人脾氣很好,人的脾氣也是一個氣;這個人性情很好,性情,什麼是性情?什麼是脾氣?只是一個代名詞。到底脾氣長得如何?性情又是長得如何?拿不出來。不過它是我們內心的那個感受,所發出。感受,感受又是如何?發脾氣起來,從他的感受來,從他的性情發起來,這三項事連結起來,怎麼說怎麼說,都是沒有一個形體。

形體,就是在人,人難道常常在發脾氣?應該他也有歡喜的表情出來,快樂、歡喜的表情。所以,表情在人的身上。我看到,順我的意,我歡喜;我看到,逆我的意,所以,我生氣,這是一個感受。感受又是什麼?同樣看不到。總而言之,一切法性皆空,所表達出來的這個性都是空。既然我們認清楚是一個感受,是空,我們若能夠清楚,就不會日常生活中斤斤計較,就是計較出來,才會有這些表情,若沒有計較,哪有什麼表情。既然有這些名詞,有這樣的表情,是要怎麼樣來解釋,這個東西長得什麼樣?無體、無相,沒有東西,要如何說?「何有言說可及」,「言說」要如何分析?

其實「言說」,也只不過也是一個名詞。「言說」,就像我們現在,不論哪一個國家有人來,就需要翻譯。日本人要說日語,美國人就要說英語,若還有,很多,不同的國家,那就是不同的語言,要怎麼辦?「何有言說可及」。不同的語言,光是要翻譯就來不及。翻譯,但是不一定翻譯得到,他所說的語言,能夠言達意,也不一定,經過翻譯,言語就走樣了;只是了解他的意思,表示歡喜、感動,就只能這樣。真真正正的對話當中,沒辦法百分之百翻譯。有的翻譯得很詳細、很正確,有的翻譯得過度了,偏了,有的很簡單,就詞不達意,都有的。所以,語言要來合這個法,要合這個真理,真的是不及,只好我們就要很用心。有時候,若這樣在對談時,有外來的賓客,若聽到翻譯,有時心裡比翻譯的人更清楚。這總是要用心,常常說,眼睛「聽」、耳朵「看」,看表情也知道,這總是聽話也能從他的表情中,了解他的意,這要很用心。

所以「但從因緣復合」。因為這就是因緣,來了,要表達什麼事情呢?我們已經知道,他有這樣的因,有這樣的緣,所以他要說的話,那個意義的一半以上,我們就已經了解了,所以我們要很體會人間事,這種「因緣復合」,我們知道。

「因是顛倒而生」。一般人間,怎麼會有這樣的因緣呢?有的人就是事情發生之後,我們有這個因緣去到那個地方。像有一位轟動日本的歌星(「演歌天王」森進一),來到我們這裡。知道他來的目的就是一項,要感恩幾年前(2011年),日本「三一一」大地震,慈濟人到日本,去為他們的災民,去關懷、去發放。他說就是要來表示感恩。

但是同樣幾句話,我了解了。這就是因、緣,這個因緣是因為日本有災難,所以我們去;而他是因為我們去之後,我們付出,所以他感恩。事隔這麼多年了,他有來,就會來花蓮,向慈濟表示他的感恩,又再想為什麼有這樣,這麼大的災難在日本呢?不是地震過後就好了,遺留下來的災難,還有核能,還是不斷問題產生。海域裡的魚,禁捕,那個地方的工廠,製造出來的東西不能吃;那附近,核能的附近,人,不能住,有一段時間,人,不能進去,這就是災難發生。

這些災難是怎麼發生?雖然地震是大自然災難,但是地震愈強烈,那是因為地能,地底下的熱能一直不平衡,這和大地的這個表皮層,當然也有關,這要分析起來應該,應該是很多。何況在大地上,這種危機藏在地表上,核能,這是人人要用,發電。古時候就不必用到核能,現在科學發達了,不斷複製複製,複製到這種一旦發生事情,它就是一個很危險的東西。所以想,這是不是「因是顛倒而生」?所以一切都是因緣復合,這個因,起因就是顛倒而生。人的享受,需要很多很多的電源,所以,就會去用核能。

所以,只是一個心態:要來感恩。這個心態,我們回溯過去,他為什麼要來感恩呢?回溯過去,就有這麼多的事情。所以說,舉這樣的例子,我們就能了解,在這大虛空之下,就是在這個空間,地球周圍的空間;空間是廣無邊,了不可得,但是所造作出來的,都是在人心的那個感受。這樣,我需求、我要、我要追求,我……等等,所以,才會有這些,從微細追究到最大的,於天下有很大的影響,無不都是因緣復合。所以,「一切言語道斷」,要說多少呢?說的,怎麼說都說不完,來不及說!事情很多,來不及說。說到,還是還未很清楚,所以,說不清楚,言語道斷。

這是「心體本寂靜」。其實我們的心,一切的體相,都沒辦法用什麼東西,有形的可以看到,這真正是回歸我們的真如本性,那就是寂靜。核能,其實,回歸到它的本體,核能是什麼?它也是沒有什麼體,但是會合起來,這就是很多很多,都是去復合起來。拆開、分開,回歸它的源頭,那就是「體本寂靜」,本來無一物,何處有這些塵埃呢?本來沒有,我們應該要很去體會。所以,「空性不可分辯」。既然是空,樣樣都是空,你還要分辯什麼?沒有東西好分別了,沒有東西好分辯了,不用再辯了。我們回歸回來就是本清淨。

對、錯,又是什麼呢?不用爭到你錯、我對,但是,我們要分清楚。不要計較了,就是不用再辯了,道理回歸清楚,就好了,就不用再辯了。或者是過去既然是這樣,既往不咎,未來你要很清楚,不要再犯了,因為過去了,再求,怎麼追究也不可復回。所以說,不要計較了,就是這樣。所以我們要知道,很了解,很透徹,這樣的人生就能很開闊。

所以,「實相之通達」。我們心體本寂,空性不可分辨,所以回歸實相,這麼的寂靜清澄,就是歸於虛空,歸於空,回歸它的真體,理各歸回本位去,這樣不就是通了嗎?我們的感受,將複雜收回來,本來我們的本體就是寂靜,還有什麼,好常常放在我們的心呢?我們只是一個感受而已,一切法,性空,哪有什麼言說好講呢?剛才說過了,語言道斷,我們若能夠通徹了解,我們要吸收進來的道理,是解開我們心的迷惑,要如何能去除煩惱無明,真實的道理,用在我們的日常生活中,人和、事和,自然理就和了,這樣我們能夠清楚了解。所以,不可執「空」或者是執著「有」。

執空或執著有
由有見生顛倒
則法有生有起
故心有轉有動
虛空如是
實相如是
一切諸法性自寂滅
何有言說可及

雖然一切皆空,空到,就是我做好也沒有什麼,我做惡也沒有什麼,一切皆空,「怎麼樣,我犯錯,都過了啊,你還追究什麼?」我們能這樣嗎?不行。我犯錯,我不對。不是說:「我犯錯,你就將它看空就好了。」別人可以看空,你自己呢?還是執在我造惡無報,一切都是我擁有的,這種執空著有,這是因緣果報很重。所以常常說,佛法,我們能通達,能對他說:「不要執著,真的是不要執著,但是我們要了解,因緣果報一定是有的。」這不是常常說的?要不然為什麼佛陀會生生世世,諸菩薩會六度萬行?圓,目標就是趨果成佛,這要用很長久的時間,因,在行菩薩道。

佛陀常常對眾生說法,一定要有善惡因緣觀。我們要對人說法,也是一樣啊,傳法,要有善惡因緣觀,我們若是執空過頭了,一切空,做惡,都一切空,你做了之後,你認為一切空,這不對!天下的,感覺我想的、我要的,都是擁有,我的,名、利、地位,這種人,對自己的犯錯,一切空;對別人所有的,你要佔為己有,這就已經撥無因果了。

我們要常常說「空」,是真空,是沒有執著;沒有執著,那就是「有」的事情,我們要看得開,煩惱的事故,我們有辦法承擔,也能夠將它化解,這就是「真空」,不會影響到我們的道心;「妙有」,我們要積極精進。所以,這個「真空妙有」,煩惱不必放在心裡,放下吧!為人群付出,要及時精進。有啊,妙有,六度萬行,是我們要精進的,這就是很多的道理,我們要很清楚。「由有見生顛倒」。我們若執於「有」,也是因為我愛,所以我會想盡辦法。科學的發明不就是因為「有」?發現到什麼東西,我要將這項,將那項等等,將它復合起來。所以有很多顛倒,就是在此處發生。

本來法性,在萬物之中,都有法性存在。一棵樹,若沒有它的性,它不會活,就是有性,所以它需要有日光、水分、土分、空氣,這就是它生命的存在,就是有性。若是枯萎掉了,那就是無性;無性,它放在那個地方就是乾,爛,歸土,就沒有了。那就是有生命,有性在,所以說,「則法有生有起」。因為人有這個「有」的見解,去生顛倒。所以,「有法有生有起」,「故心有轉有動」。我們前面說過,因為我們是在這個世間,叫做「覺有情」,「覺有情」是覺悟之後的「有情」。有的「有情」是迷的「有情」,就是凡夫。迷的「有情」,叫做「凡夫」;「覺」,體會了解的「有情」,叫做「菩薩」。菩薩和凡夫都在這個人間裡,所以,凡是在人間,就「心有轉有動,虛空如是」。在這個空間裡,就是容納著這些事情,這一切萬物,都是在一個大虛空中。「實相如是」,虛空就是這樣,很開闊,無量邊際,很開闊,就是萬物所生存的地方。

這「有生有起」,「有轉有動」,這都是東西在轉,所有有色相的東西,它在變動,和這個「空」無礙。這個空就是一個大空間。所以,「實相如是」,就是這樣,它的相就是這樣,「如是」。「一切諸法,性自寂滅」。一切法,其實你回歸在它所有的,回歸大自然,大自然其實就是寂滅,它如如不動,這就是它的性。何有言說可及呢?所以我們要很用心去體會,這還要再解釋,很長,唯有心會,要慎思。

「三理四相」,昨天一直跟大家叮嚀過,要記得。所以我們要知道,要講到完,真的是沒有時間可講,也是講不盡的法,「言語道斷」。

所以,我們來看前面的文:「無名、無相,實無所有,無量、無邊,無礙、無障。」

無名 無相
實無所有
無量 無邊
無礙 無障
《法華經安樂行品第十四》

這個大空間就是這樣無相。接下來這段文,再說:「但以因緣有,從顛倒生故說。常樂觀如是法相,是名菩薩摩訶薩第二親近處。」

但以因緣有
從顛倒生故說
常樂觀如是法相
是名菩薩摩訶薩
第二親近處
《法華經安樂行品第十四》

用心來了解!這就是「有」,看「有」來觀;觀,那就要細心,我們要用很微細的心來觀察,觀察這個有相的東西。

此為有觀
一切法空既為真空
一切法有即為妄有
虛空、國土
三界、五趣
四生一切法境
莫不由迷妄想成
由無明生起
故曰以因緣有
從顛倒生

前面講虛空,都是「無相」,但是我們要很微細,來分析這個「有相」。觀,就是細思、慎思,很微細去觀察它,要用很謹慎、很用心去思考它,這叫做「觀」,要很微細去了解這個東西。「一切法空既為真空」。一切法空,一切全都空,所有的東西分析,把它散開,因緣,都將它散開,什麼都是空,它是因緣復合起來,復合起來,一個接過一個,已經將它複製起來,所以才有東西。我們若能好好去觀察它,「哦!原來這個東西,這個歸水分,這個歸熱火,火分,這是歸風,這是歸空。」全都能夠用心分析。「四大」,沒有一項東西,不是「四大」和合,所以回歸是「四大」,把它分析開來,還不都是「空」嗎?

風,「風大」也是空!水,水性回歸也是空,其實一切空。既然我們都了解了,「一切法空既為真空」,每項都將它分析,「空」,也將它分析,這就是「真空」。「一切法有即妄有」。我們若要去了解它的「空」,我們就要了解它的「真空」;我們要看所有的「有」,我們就要去體會它的「真有」。假使我們若執著在「有」,那就是「妄有」,所看到的形像是虛妄的,是「四大」復合才有的形象,分析來它是空,所以它是「妄有」,是一個假相。我們假相,就有假的名,這我們應該要清楚。

「虛空、國土、三界、五趣、四生,一切法境」,這一切法的境界,莫不由迷、妄、想所成。我們迷了,我們起了雜念、妄想出來了,所以「由無明生起」。就是因為無明生起了,我們的無明,我們的執著,執空、執有,這種執著這樣生起來。所以「故曰以因緣有」,因為這樣,叫做「因緣」,因緣復合,所以「從顛倒生」,都是我們的心,我們的感受,這些東西變成了人間所顛倒,在要取、要用、要復合等等,無不都是,這我們要很用心體會。

能常作有、空兩觀
即能破
人、法二我執
離煩惱、所知
之二障
是即菩薩摩訶薩
第二親近處

「能常作有、空」觀察。若迷的人,那就是在這個地方在迷。所以,「即能破人、法二我執」,我們若是有了解、體會,自然這個「有」和「空」,好好用心去慎思,去觀察,人相、我相、眾生相、壽者相,這些形象,外面種種復合因緣的相,我們就能夠破除。人和法二我執,就不會去執著在「空」,或者是「有」。我們了解的「空」,是了解「真空」,「體相真空」,所以我們要去除執著。而我們不用執「有」,自然這個法,「真空妙有」我們清楚,那自然「離煩惱、所知二障」。煩惱障、所知障,我們都能夠將它去除。我們要很用心,光是知道,知道讓自己有障礙,也沒有用。我們要知道得透徹,所以「真空」,要很透徹,我們要了解,了解「妙有」。所以,這是「菩薩摩訶薩第二親近處」。「但以因緣有」,所以「體雖空寂,也是不礙緣生」。

但以因緣有:
體雖空寂
不礙緣生
譬如虛空
體非群相
而不拒彼
諸相發揮
以無名為緣
則起善惡分別法
貪瞋癡者
是三惡道起
滅貪瞋癡
則三善道起

「體」,我們了解,因緣都是這個「體」來會合。其實,分開來是空寂。我們在製造東西,這項,還要有這項來和它會合,才能夠完成,所以沒有辦法只有單一項,就是要有其他的東西,來跟它會合,才能夠成形、成樣出來。所以,我們要很了解這個有體相,回歸來是空寂,這個空寂,那自然不礙緣生。就像大地,就像空間,有這個大空間,有這個大地,所以,一粒種子,它就能夠這樣成長,不論它要生長多大,一個大空間同樣可以容納它,而且大地,一粒小小的種子,它不斷地,根一直伸下去,樹,一直長大起來,大地也沒有障礙它。總而言之,這個緣在生,和這個寂空是互不相礙。

「譬如虛空,體非群相,而不拒彼,諸相發揮」。在這個大虛空中,互相沒有障礙。彼此之間,就是這樣容納,無所障礙,其實同樣的道理。「以無明為緣」。既是無明叫做緣,這當中就是無明啊!我就是要這項,我也要那項,我要將這些東西,都收入在我的空間裡,那這就很麻煩了。所有的東西,大地自然,你想要擁有,已經就是沒有,那你一直要去擁有這個緣,這個東西無名相,其實,回歸它的本體,豈是它的本名呢?也不是它的本名。這些東西都是名稱,取出來的,沒有辦法去定它的名字。「則起善惡分別法」。這個東西是我需要,那個東西是我愛的,自然,它本來沒有名字,生了相,我們就給它一個假名字;假名字,我們就執著它,這都是當中的緣,所以這樣生起了善惡分別法。善惡紛爭,就在這個地方產生出來。

所以,「貪瞋癡」,這就是「三惡道起」。這三惡道,就是由這樣這些名相為緣,人沒有透徹道理,這樣來將它分別,來紛爭,所以在這當中,貪、瞋、癡構造起來,那就是三惡道就產生了。若滅掉了貪、瞋、癡,我們去付出,這叫做「三善道起」。去掉貪、瞋、癡,我們自然就能夠在三善道裡。所以,「從顛倒生故說」。

從顛倒生故說:
眾生無始種種顛倒
皆由不知二種根本
錯亂修習
一者無始生死根本
則諸眾生
用攀緣心為自性者
二者無始菩提涅槃
元清淨體
能生諸緣
緣所遺者

我們要很了解,顛顛倒倒,我們要很清楚,不要讓它顛倒了,不要執著是「空」、是「有」,不要執著名相等等,實在分析到最後,什麼都沒有。「眾生無始種種顛倒,皆由不知二種根本」,就是不知道兩種根本,所以「錯亂修習」。我們人就是這樣,不知道我們應該要如何修,我們就是不了解有兩種根本。「一者無始生死根本」。我們無始以來都是這樣,在生死中在造業,不斷複製、復合等等,因緣累積,這是無始以來,是用什麼心?「攀緣心為自性者」。以為我們是在修行,以為廣結善緣,就來去攀緣,就這樣攀緣心,以為這就是我們自性。

「二者,無始菩提涅槃」。我們若能夠清楚,我們無始以來,我們有清淨的本性,真如不生不滅,菩提涅槃,這就是真如本性。「元清淨體」,原來開始它就是清淨的體。所以「能生諸緣,緣所遺者」,就是這個緣是清淨緣,付出無所求,人群中說法,聞法、傳法,心無染著,入人群不受煩惱染著。若是這樣,這種用清淨心,雖然在諸緣中,這就是延續,這樣一直遺留下去,這就是我們的清淨法性。

佛陀生生世世來人間,生生世世在人群中,生生世世就是要引度眾生,因緣成熟也都需要緣,因緣成熟,自然成佛。菩薩因圓,那就是趨果,也是同樣要因、要緣,因緣果滿,能夠向佛的境界走,同樣的道理。這就是菩薩心,也是我們的本性,也是佛心,在人群中不受污染。所以,「常樂觀如是法相」。

常樂觀如是法相:
常願諦觀
如是空寂清淨
本然如實之相

這個「樂」(lo音),就是「樂」(ngau音)。「樂」(ngau音),意思就是很歡喜,讀作「樂」(lo音),是快樂在表面,讓人看得到,「哇!手舞足蹈,唉呀,我很歡喜等等,歡喜得會跳起來。」。這叫做快樂。若(是)「樂」(ngau音),就是在內心的深處,就是很「好樂」(ngau音),很歡喜,從內心的甘願的歡喜。就是細思觀察這個法,我們要從內心,長時間的好樂,不是快樂,一時的「樂」(lo音),是「樂」(ngau音),好樂在這個法,法喜,這樣一直要去體會法,去觀察這個法、法相。所以,「常願諦觀,如是空寂清淨本然」。這個空寂是很清淨,本來就是這樣了,所以我們要很用心去體會,所以這叫做「常樂我淨」,這就是實相。空寂清淨本然,本來就是這樣,這個實相就是這樣。能夠精進投入人群,不受污染,這就是我們的實相,我們的真理,就是這樣。所以,「是名菩薩摩訶薩,第二親近處」。

是名菩薩摩訶薩
第二親近處:
此是即非遠非近處
而論親近
修安樂行者
常樂如是
而觀一切諸法
如實相者
是名菩薩
第二親近處

「此是」,就是說這個性,這如實性即是「非遠非近處而論親近」,「非遠」,就是在我們身邊。我們時時好樂在這個法中,沉浸在法中,生活中、在我們身邊,都有這樣的真理實相,在我們的生活中,我們在行動。「非近處而論親近」。不是我一天到晚,只是在那裡讀經、讀經,這樣才是叫做「親近」。其實,「親近」是我們腳踏實地,法在我們的生活中,活在我們的身體力行中,這樣就是了。

「修安樂行者,常樂如是,而觀一切諸法」。我們要傳法,我們的心要常常安樂,我們就要將這個法,用在我們的生活中。要了解法用在我們的身心,我們的日常生活多麼的安然,輕安自在。所以,「常樂如是,而觀一切諸法,如實相者,是名菩薩第二親近處」。所以,「虛空如是,實相如是」。

虛空如是
實相如是
一切諸法性自寂滅
何言說之可及哉
蓋心體本寂
相待互融
由見顛倒
則法有生有起
故心有動有轉
若舟行而岸移

虛空是這樣,其實我們的真如本性也是這樣。我們心包太虛,心若看得開,其實就是與虛空平齊的寬闊。所以,「一切諸法性自寂滅」。一切的法性就是這樣,本來就是寂滅。「何言說之可及哉」。這就是心,我們法就是這樣,我們的心要去體會,唯有心會,不是言說能解。

所以,「蓋心體本寂,相待互融」。互相對待的這個相和那個相,空相、有相,其實都能夠互融!真空就是妙有。所以,因為我們有見的顛倒,「則法有生有起,故心有動有轉」。所以,就像船要離開那個岸,是船在移轉呢?還是岸在轉呢?當然是船離開了。我們若坐車,是車子在動呢?還是境在動呢?怎麼能夠離開?是啊!我們若清楚了,很簡單,就沒有什麼,所以我們要很用心。

能如實相而觀
如心不動不轉
於法不生不起
若風止而波澄也
心法一也

「能如實相而觀」。我們若能夠知道「如實相」是這樣,「於心不動不轉」,「如實相」就是如虛空,如我們的清淨本性寂然,哪有什麼好動、好轉呢?「於法不生不起,若風止而波澄」。「心法一」,水,若沒有風,自然它很靜,就沒有泡泡,沒有波,就是風在動它,在轉。所以,我們要用心,只要我們的心靜,一切靜。「心法一」,這心和法是共同。所以我們平時,時時用心在法中,法是在我們生活、生命中。我們要時時多用心!


月亮 在 周四 7月 26, 2018 9:50 pm 作了第 2 次修改
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Explanations by Master Cheng-Yan
Subject: The Nature of All phenomena Is Stillness (一切諸法 性自寂滅)
Date: July.26.2018

“The nature of all phenomena is emptiness, so how can words ever describe them? [All phenomena] are a more convergence of causes and conditions; these causes originate in delusion. They are beyond the reach of all language. The essence of the mind is inherently tranquil and still. The nature of emptiness cannot be differentiated. This is the comprehension of the ultimate truth.”

We must be mindful in realizing the Dharma. Regarding emptiness and existence, what is their ultimate truth? We should be very mindful because this is the Dharma. The Dharma is principles. Principles are without substance, form or shape. We can only comprehend them with the mind. So, we must always be mindful.

So, “The nature of all phenomena is emptiness.” The nature of phenomena is emptiness. So, since they are without substance, their nature is also that of emptiness. “This person is very good-tempered.” A person’s temper is also a [mental state]. “This person is very good-natured.” What is this thing called “nature”? What is someone’s “temper”? These are merely nouns. What does “temper” look like? What does “nature” look like? We cannot take them out [and show them]. Yet, they are an expression of our feelings inside.

So what then is a “feeling”? When people lose their temper, this comes from their feelings and it comes out of their temperament. When we connect these three things together, however much we discuss them, there is nothing of substance [we can point to]. That which has substance are people. Can people constantly lose their temper? They should also have joyful expressions, expressions of happiness and joy. So, expressions can be observed physically. When we see something pleasing, we are joyful. When we see something that displeases us, we express anger. These are feelings. Again, what are feelings? These are not tangible either.

In short, the nature of all phenomena is emptiness. This nature people express is empty. Since we recognize these feelings as being empty, if we can understand this, then over the course of our daily living, we will not dispute over trivial things. Because we take issue over things, we give rise to these expressions. If we did not take issue over anything, how would we have such expressions? We give names to these expressions, but how do we explain what these things really look like? They are without substance or form. There is nothing [physical].

How do we describe them? “How can words ever describe them?” How do we analyze them with “words that describe”? Actually, “words that describe” are really only labels. They are “words that describe”. This is just like how now, whenever people come from other countries, we need to translate for them. Japanese people speak Japanese. Americans speak English. There are many different countries. Different countries have different languages. So, what can we do? “How can words ever describe it?” With different languages, it is hard just to keep up in translating them. Even with translation, we might not always be able to ensure the translation conveys what the speaker intends to say. This is not certain. Things become lost in translation; we only understand the speaker’s intent in expressing their joy and inspiration. That is all we can do

Truly, in a conversation, we cannot achieve full accuracy in translation. Sometimes translations are very meticulous and precise. Sometimes translations are overboard and they deviate in meaning. Sometimes they are too simplistic and do not fully convey what is being said. These can all happen. So, when we use language to express the Dharma and to convey true principles, it is not always up to the task. We can only try to be very mindful. Sometimes, in a conversation with a guest from abroad, after hearing the translation, sometimes in my heart, I understand [the guest] more clearly than the translator. This is why we must be mindful.

I often say, we should use our eyes to “listen” and our ears to “see”. People’s expressions reveal a lot. While we listen to them, from their expressions, we can understand their intentions. This is something we must be very mindful about. So, “[All phenomena] are a mere convergence of causes and conditions.” Because people have the causes and conditions to come here, what are they here to convey? If we know their causes and conditions for coming, then most of their intended meaning in speaking will already be clear to us. So, we must deeply understand worldly matters. We understand the “convergence of causes and conditions.” “These causes originate in delusion.” In the world, how did such causes and conditions arise? For some people, when something happens, their causes and conditions lead them somewhere.

This is like a sensational Japanese singer who came to see us. I knew his goal in coming here was simply to express his gratitude from a few years ago. After the big “311” Tohoku Earthquake in Japan, Tzu Chi volunteers went to Japan [to help] the disaster victims by caring for them and distributing aid to them. He said that he came to express his gratitude to us. He only said a few words [in Japanese], yet I understood them all. This is a matter of causes and conditions. The causes and conditions were the disaster in Japan; this is why went there. Because we went there and gave of ourselves [to help], he was grateful. Even after so many years, during his trip [to Taiwan], he visited Hualien to express his gratitude to Tzu Chi. If we contemplate further, why did such a great disaster hit Japan? It was not the case that after the earthquake, everything was fine. The disaster it left still lingers on. There is still radiation which continues to cause other problems. Fishing in the sea is prohibited there, and foods produced in factories there cannot be eaten. In areas near the radioactive leak, no one is allowed to live, and for some time, no one was even allowed to enter. This is what resulted from that disaster. How did such a disaster happen? The earthquake was a natural disaster which was made even stronger because of accumulated stress underground. The tension beneath the earth’s surface was constantly out of balance. This is of course related to the tectonic plates. If we analyze this further, there must be many [factors involved], not to mention what was above land. There were dangers lurking above land in the nuclear reactor that provided electricity for everyone to use.

In the past, we never needed nuclear energy. Nowadays, this technology has been developed. As [atomic nuclei] react ceaselessly, when anything [unexpected] happens, it is very dangerous. If we think about it, isn’t it [an example of] “causes originating in delusion”? So, everything happens due to the convergence of causes and conditions. These causes originate in delusion. Our modern conveniences require a great deal of electricity to power them; this is why use nuclear energy.

So, this was all he had in mind; he wanted to come and thank us. From this mindset, we look back to the past [and know] why he came to thank us. By looking back to the past, there are many things [we can understand]. So, this is an example to help us understand. In this vast universe, this space surrounding planet Earth is vast and boundless beyond understanding. Yet, the karma we create is all due to the feeling s in people’s minds. We always [feel], “I need this; I want that! I must pursue this, I want…” and so on. In this way, as we research things from the smallest to largest scales, it can have great influence on the world. This is all part of the convergence of causes and conditions.

So, “They are beyond the reach of language.” How much can we discuss? We can never finish discussing them. There is not enough time. There are so many things, and no time to discuss them all. Even after discussing them, we still cannot understand them clearly. We can never fully describe things clearly; they are beyond the reach of language. So, “The essence of the mind is inherently tranquil and still.” Actually, when it comes to our mind, there is no substance or appearance, nothing tangible that can help us see [the mind]. When we truly return to our intrinsic nature of True Suchness, this nature is tranquil and still. Actually, for nuclear energy, when returned to its intrinsic essence, what is nuclear energy? It is also without substance. But when [the nuclei] come together, they create great power. All this depends on many [causes and conditions] which converge. When we break it down and analyze it, when we return it to its source, its “essence is inherently tranquil and still”. There was originally nothing there, so where did all that [radiation] come from? It originally was not there. This is something we should try and realize.

So, “The nature of emptiness cannot be differentiated.” Since everything is empty, what is there to differentiate? There is nothing to distinguish. Since there is nothing to differ about, there is no need to debate; we return to our intrinsic purity. What about right and wrong? There is no need to argue about who is right and who is wrong, but we must clearly discern [right from wrong]. We need not take issue, so we need not argue further. It is good enough to understand the principles; any debate after that is unnecessary.

Since this happened in the past, we let bygones be bygones; we must understand clearly in the future. We must not transgress again. This is because the past cannot be turned back no matter how hard we try. So, we should not take issue with things. This is how it is.

So, we must thoroughly and clearly understand this. Then our life becomes very open and expansive. So, “This is the comprehension of the ultimate truth.” The essence of our minds is inherently still. “Its nature of emptiness cannot be differentiated.” Thus, when we return to ultimate reality, it is tranquil and still. This is returning to the void, to emptiness. This is returning to its true essence. When every principle returns to its proper place, will we not then understand everything? As we [reflect on] our complicated feelings, [we realize] that our intrinsic essence is tranquil and still. What is there that is worth constantly keeping in our minds? They are merely feelings. The nature of all phenomena is emptiness. What is there really to discuss with words?

As we just said, this is beyond the reach of language. If we can thoroughly understand this, then the principles we want to absorb will resolve the delusions in our minds. Then we will know how to get rid of afflictions and ignorance. With the principles of ultimate reality, as we go about our daily living, we will be in harmony with people and matters and will naturally be in harmony with the principles. This is how we can gain clear understanding. So, we cannot be attached to either “emptiness” or “existence”.

We are either attached to emptiness or attached to existence. Due to our view of existence, we give rise to delusion and see all phenomena as originating and arising, so our minds change and move. They empty void is as such, and the ultimate truth is as such. The nature of all phenomena is inherently still and tranquil, so how can words ever describe it?

If everything is empty, in this emptiness, [it seems like] doing good means nothing and doing evil means nothing too. “Everything is empty. So what if I have transgressed? It has passed! Why are you dwelling on it? Is that what we should be like? That will not do. When we make a mistake, we should not say, “So what if I made a mistake? Just look at it as emptiness!” Others might see it as emptiness, but can we do that ourselves? If we are still attached to the idea that there is no retribution for evil actions, we may think, “Everything is mine!” Such attachment to emptiness and existence brings severe karmic retributions. So, I always say that if we thoroughly understand the Buddha-Dharma, then we can tell others, “Do not be attached”. Truly, we should not be attached but we must understand that the law of karmic retribution truly exists. Isn’t this what we always say? Otherwise, why did the Buddha [return to the world] lifetime after lifetime, and why would Bodhisattvas actualize the Six Paramitas in all actions? Their goal is to perfect [their causes], to approach fruition and attain Buddhahood. This takes a very long time.

The cause is practicing the Bodhisattva-path. The Buddha always taught sentient beings that they must keep the concept of good and evil karma. If we wish to teach the Dharma to others, it is the same! When we transmit the Dharma, we must teach the concept of good and evil karma. If we are overly attached to emptiness, that everything is empty, that even evil deeds are empty, after taking action, we think everything is empty. This is incorrect. As for everything in the world, whatever we desire, we think it is ours, whether fame, fortune or status. People like this will treat the mistakes they make as empty and try to take over what belongs to others. This is denying the law of karma. The “emptiness” which we must often teach is true emptiness, which is without attachments. If we are without attachments, when it comes to things in “existence”, we will see them from a broader perspective”. As for incidents bringing afflictions, we will be able to bear them and have the ability to resolve them. This is “true emptiness”, when our spiritual aspirations are unaffected. With “wondrous existence”, we must advance proactively.

So, this “true emptiness in wondrous existence” means not keeping afflictions in our minds but just letting them go! When it comes to giving of ourselves for others, we must diligently advance in a timely manner. This is existence, wondrous existence. Actualizing the Six Paramitas in all actions is what we should be diligently doing. There are many such principles that we must clearly understand.

“Due to our view of existence, we give rise to delusion”. If we are attached to “existence”, due to our cravings, we will find every way] to get what we want]. Aren’t scientific discoveries due to “existence”? When we discover something, we will try to take this and that and put it all together. Many delusions are created because of this. Intrinsically, the Dharma-nature exists in all things. If a tree did not have its nature, it would not be alive. A tree has its nature; it needs sunlight, water, soil and air. This is how it keeps alive; it has this nature. When it withers, it loses its nature. Without its nature, a tree left there will dry out, rot, return to the earth and be gone. While it is alive, it has its nature.

So, it says, “They see all phenomena as originating and arising.” Because people have such views of “existence”, they give rise to delusions. So, [they see] “all phenomena as originating and arising. So, our minds change and move”. As we said before, while we are in this world, we are “awakened sentient beings”. “Awakened sentient beings” are sentient beings who have awakened. Some “sentient beings’ are deluded. There are unenlightened beings. Deluded sentient beings are called “unenlightened beings”. The “awakened sentient beings” that have achieved realization and understanding are called “Bodhisattvas”. Both the Bodhisattvas and unenlightened beings are here in this world. So, all beings in the world have “minds [which] change and move. “The empty void is as such”. It is in this space that all these things are contained. All these things exist within this great, empty void. “The ultimate truth is as such. This is the empty void, open and vast. It is boundless, very open and spacious. It is where everything originates and exists. So, they are “originating and arising”. They “change and move”. This is the movement of all things. Everything with form and appearance is changing, unhindered in this empty space. This emptiness is a great space.

So, “The ultimate truth is as such”. This is how the truth is. It is “as such”. “The nature of all phenomena is inherently still and tranquil”. When it comes to all phenomena, they all eventually return to nature. Nature is in fact still and tranquil. It is steady and never wavers. This is its nature. “So, how can words ever describe it?” So, we should mindfully understand this.

To explain this further will take a long time. We can only use the mind to comprehend it, so we must very carefully contemplate it. Yesterday, I mentioned the Three Principles and the Four States to remind everyone. We must remember them. So, we need to know that, to explain all these things completely would take more time than we have. These are teachings we can never fully explain. “They are beyond the reach of language”.

So, let us look at the previous sutra passage. “They are without name and without appearance and are truly without inherent existence. They are infinite, boundless, unhindered and unobstructed”.

This great space is without appearance. The following passage goes on to say, “They merely exist due to causes and conditions and originate in delusion, thus we speak of them. Bodhisattvas always take joy in contemplating such appearances of phenomena. This is known as the second place that Bodhisattva-Mahasattvas draw near to”.

We must be mindful to understand this! This is “existence”. As we contemplate “existence,” we should observe carefully. We should observe these things meticulously, observe those things with appearances.

This is the contemplation of existence. The emptiness of all phenomena is true emptiness. The existence of all phenomena is illusory existence. The empty void, different lands, the Three Realms, the Five Destinies, the Four Forms of Birth and all states of phenomena are all formed from deluded thoughts and arise out of ignorance. So, it says, “They exist due to causes and conditions and originate in delusion.”

The empty void we discussed is without appearance. Nevertheless, we must meticulously analyze these things “with appearances”. To contemplate” is to very carefully and meticulously ponder and very meticulously observe. We must be very careful as we mindfully consider these things. This is called “contemplating”. We must seek to meticulously understand these things.

“The emptiness of all phenomena is true emptiness.” All phenomena are empty. Everything is empty. When we analyze all things and separate them and separate them into causes and conditions, they all return to emptiness. Everything due to the convergence of causes and conditions. When [they] converge, one thing leads to another and they multiply. This is how things are created. If we earnestly observe them, we see, “Oh my! This thing is, after all, “made up partly of water, partly of heat and partly of air. It returns to emptiness.” Everything can be analyzed mindfully. The “four elements” are the components that compose everything. So, everything returns to the four elements.

When we analyze things in parts, isn’t everything ultimately “empty”? the “air element” is also empty. The nature of water also returns to emptiness. Actually, everything is empty. Since we understand that “the emptiness of all phenomena is true emptiness,” when we analyze anything, including “emptiness,” it is “true emptiness”. “The existence of all phenomena is illusory existence. To know the “emptiness” of anything, we must understand its “true emptiness”. Looking upon anything with “existence,” we go further in realizing its “true existence”. If we are attached to “existence,” it will be an “illusory existence”. All forms and appearances we see are illusory; they only exist due to the convergence of the four elements. After we analyze them, they are empty. So, this is “illusory existence”. These are false appearances. Things with false names. We should clearly understand this. “The empty void, different lands,” the Three Realms, the Five Destinies, the Four Forms of Birth and all states of phenomena, all of these states of phenomena originate from deluded thinking. When we are deluded, we give rise to discursive thoughts. “[These states] arise out of ignorance we give rise to delusion and attachments. This is how these attachments arise. “So, it says, ‘They exist due to causes and conditions.” Thus, they are called “causes and conditions;” causes and conditions converge. So, they “originate in delusion”. This all comes from our minds, from our feelings that cause us to become deluded, resulting in our grasping, using, converging and so forth. This is true for everything. This is what we must mindfully seek to realize.

When we are able to constantly engage in the contemplation of both existence and emptiness, we will be able to destroy our attachments to both the self and to the Dharma and free ourselves from both the hindrances of afflicitons and knowledge. This is know as the second place that Bodhisattva-Mahasattvas draw near to.

We may “constantly engage in the contemplation of existence and emptiness.” This is where people are deluded. So, “We will then be able to destroy our attachments to both the self and to the Dharma.” We need to understand and experience this. If, when it comes to “existence” and “emptiness,” we put our mind into contemplating them and observing the views of a human, of self, of sentient beings and of a lifespan, [if we can observe] the appearances that are due to many different external causes and conditions converging, then naturally, we can destroy our attachments to the self and the Dharma. Then we will not be attached to either “emptiness” or “existence;” our understanding of “emptiness” becomes that of “true emptiness”. “Essence and appearance are true emptiness.” So, we must destroy attachments; we need not be attached to “existence.” Naturally, this teaching of “true emptiness in wondrous existence becomes clear to us. Then we can naturally “free ourselves from both the hindrances of afflictions and knowledge.” As for hindrances of afflictions and knowledge, we can eliminate both of these. We need to be very mindful of this. If we just know it, then this knowledge will obstruct us; this is useless. We must very thoroughly understand it. So, we must thoroughly understand “true emptiness.” So, this is known as “the second place that Bodhisattva-Mahasattvas draw near to. [Phenomena] merely exist due to causes and conditions,” so “though their essence is empty and still, it “does not hinder conditions from arising.”

They merely exist due to causes and conditions: though their essence is empty and still, this does not hinder conditions from arising. This is like the empty void. Its essence is without appearances, yet this does not hinder the development of these appearances. With our ignorance as condition, we begin discriminating between good and evil. Greed, anger and ignorance are the source of the Three Evil Realms. Eliminating greed, anger and ignorance is the source of the Three Good Realms.

This “essence” is something we need to understand. Causes and conditions come together in accord with this essence. Actually, when they are separated, it is empty and still. When we manufacture a product, carious pieces must come together for it to be completed. It cannot be done with only one material; we need the other materials to come together for the product to take shape. So, we should understand that these things and appearance all return to emptiness and tranquility. This emptiness and tranquility naturally do not hinder conditions from arising. This is like the land or the space. With this large space, this large land, [it we plant] a seed, this is ow it grows. No matter how large the plant may grow to be, the great space can always accommodate it.

Moreover, on the land, a very tiny seed can continuously extend its roots and continue to grow into a big tree, for the land never hinders it. In short, these conditions arising and this still emptiness never hinder one another. “This is like the empty void”. Its essence is without appearances, yet this does not hinder the development of these appearances.” Within the great void, these do not hinder each other. They accommodate one another. They do not hinder one another.

Actually, the principle is the same. “With our ignorance as condition….” Ignorance is the condition; this is where ignorance lies! “I want this thing, and I also want that thing. I want to take these things and keep them in my own personal space.” This is where our troubles begin. All things belong to the earth and to nature. We desire to own them, but they are empty. We keep trying to possess these conditions, but they have no [true existence].

Actually, once [this thing] returns to its essence, what could [be considered] its true name? This is not its true name. We give names to these things, but there is no way to set a fixed name for them. “We begin discriminating between good and evil. I need these things! I crave these things!” In their natural state, they were originally nameless. Once there was an appearance, we gave them labels. We are attached to these labels. Through these intermediary conditions, we begin discriminating between good and evil. The disputes between good and evil arise from this. So, there is “greed, anger and ignorance” which are the sources of the Three Evil Realms. The Three Evil Realms arise with these names and appearances as conditions. When people do not know the principles, they begin discriminating and start disputes. From all this, greed, anger and ignorance arise and create the Three Evil Realms.

If we eliminate greed, anger and ignorance and start giving of ourselves, it becomes a source of the Three Good Realms. Eliminating greed, anger and ignorance naturally keeps us in the Three Good Realms. So, they “originate in delusion, thus we speak of them”

[They] originate in delusion, thus we speak of them: Since Beginningless Time, sentient beings have been full of all kinds of delusions. This is all because they misunderstand the Two Foundations, and so they practice and learn in a confused way. The first is the foundation of beginningless samsara. This is when all sentient beings take the mind which contrives affinities as their nature. The second is the foundation of beginningless Bodhi of Nirvana. This is our original pure essence. It can give rise to all conditions and is left behind after conditions [are gone].

We need to really understand what is delusional. We should be clear and not let ourselves become delusional, not become attached to “emptiness,” “existence,” names, appearances and so forth. When we analyze things to the end, there is really nothing that remains. “Since Beginningless Time, sentient beings have been full of all kinds of delusions. This is all because they misunderstand the Two Foundations.” Because they do not know the Two Foundations, “they practice and learn in a confused way.” We are all like this, not knowing how we should practice, simply because we do not understand these two kinds of foundations. “The first is the foundation of beginningless samsara.” Since Beginningless Time, we have been creating karma in samsara, ceaselessly multiplying and bringing together causes and conditions which accumulate. This has happened since Beginningless Time. What is our mindset? “They take the mind which contrives affinities as their nature.” We think that we engage in spiritual practice and we want to widely form good affinities, so we contrive affinities. We believe this mindset of contriving affinities to be our true nature.

“The second is the foundation of beginningless Bodhi of Nirvana.” We must clearly understand that, since Beginningless Time, we have a pure intrinsic nature of True Suchness that is non-arising and non-ceasing. The Bodhi of Nirvana is our nature of True Suchness. “This is our original pure essence”. From the beginning, our essence has been pure. So, “It can give rise to all conditions and is left behind after conditions [are gone].” These are the pure conditions [that arise from] giving to others unconditionally, from teaching the Dharma among people and from listening and transmitting the Dharma with a mind free of defilements or attachments. We go among people without being contaminated by their afflictions. If we can do this with a pure mind, though in the midst of various conditions, what we carry forward, what will always remain, is our pure Dharma-nature.

The Buddha came to the world lifetime after lifetime. Lifetime after lifetime He went among people; lifetime after lifetime He guided sentient beings. Affinities are also needed for causes and conditions to mature. When causes and conditions matured, He attained Buddhahood. Perfecting the Bodhisattva-cause leads to the fruit. This too requires both causes and conditions. When the fruit of karma is fulfilled, we can advance toward the state of Buddhahood.

The principle is the same. This is the Bodhisattva-mind, our intrinsic nature, as well as the Buddha-mind which remains uncontaminated among people. So “Bodhisattvas always take joy in contemplating such appearances of phenomena.”

Bodhisattvas always take joy in contemplating such appearances of phenomena: They always aspire to contemplating the truth of the empty, tranquil, clear and pure fundamental appearance of ultimate reality.

This is talking about taking joy in something. “Taking joy” is about really enjoying something. If we talk about “happiness,” it is something superficial; people can see it. “Oh my! We are so happy we’re dancing!” “Oh! I am so happy!” and so on. “I’m so happy I can jump!” This is happiness. Taking joy in something means deep inside our heart, we really feel joy for something. We really enjoy and feel willing to carefully consider and observe the Dharma. From deep in our hearts, we take joy in this for a long time. This is not just momentary happiness. We take joy in the Dharma. This is Dharma-joy; we constantly want to comprehend the Dharma and observe this Dharma in all its appearances. “They always aspire to contemplate the truth of the empty, tranquil, clear and pure fundamental [appearance of ultimate reality].” This emptiness and tranquility are very pure. This is how they intrinsically are. So, we must be mindful to comprehend this. This is “permanence, joy, self and purity”. This is the ultimate reality; it is empty, tranquil, clear, pure and fundamental. This is how it intrinsically is. This is how ultimate reality looks like. Being able to diligently go among people without becoming contaminated is our ultimate reality. These are our true principles. So, “This is known as the second place that Bodhisattva-Mahasattvas draw near to.”

This is known as the second place that Bodhisattva-Mahasattvas draw near to: This is using neither distance nor nearness to discuss to where they should draw near. Those who cultivate the practices of bringing peace and joy will always take joy in this contemplation of all phenomena in their ultimate reality. This is the second place that Bodhisattva-Mahasattvas draw near to.

"This shows….” This refers to this nature. This nature of Suchness is [explained by] “using neither distance nor nearness to discuss to where they should draw near.” “Not distant” means it is by our side. We constantly take joy in the Dharma and immerse ourselves in the Dharma. In our daily living, by our side, there are these true principles in our lives and actions. "…nor nearness to discuss to where they should draw near." Only reading the sutra from day to night is not what we mean by “drawing near.” Actually, “drawing near” means firmly planting our feet upon the ground, applying the Dharma is in our daily living and putting [the teachings] into practice. This is what it really means.

“Those who cultivate the Practices of Bringing Peace and Joy will always take joy in this contemplation of all phenomena." If we want to transmit the Dharma, our minds must always be peaceful and joyful. We should take this Dharma and apply it in our daily living. When we understand how to use the Dharma in both body and mind, our daily living will be very peaceful and serene; we will feel free and at ease. So, [these practitioners] “will always take joy in this contemplation of all phenomena in their ultimate reality. This is the second place that Bodhisattva-Mahasattvas draw near to.” So, “The empty void is as such; the ultimate reality is as such.”

The empty void is as such; the ultimate reality is as such. The nature of all phenomena is inherently still and tranquil, so how can words ever describe it? The essence of the mind is inherently tranquil. All appearances are interconnected. Due to our deluded views, we see all phenomena as originating and arising so our minds move and change. This is like how when we travel on a boat, the shore seems to be moving.

This is how the empty void is. In fact, this is also how our intrinsic nature of True Suchness is. Our mind encompasses the universe. If we can broaden our perspectives, our minds will actually be as expansive as the universe. So, “The nature of all phenomena is inherently still and tranquil." This is the nature of all phenomena. It is inherently still and tranquil. “So, how can words ever describe it?” This is [the nature of] the mind. This is how the Dharma is. We must comprehend it with the mind. Only the mind can realize it, for it cannot be explained in words. "The essence of the mind is inherently tranquil. All appearances are interconnected." These appearances which are in opposition, the appearance of emptiness and the appearance of existence, are actually interconnected! True emptiness is wondrous existence. So, because of our deluded views, “we see all phenomena as originating and arising, so our minds move and change.”

So, it is like a boat which leaves the shore. Is it the boat that is moving? Or is it the shore that is moving? Of course it is the boat that is leaving. If we ride in a car, is it the car that is moving? Or is it the background that is moving? How can [the background] be leaving? That’s right! If we understand this, it is simple. There is nothing to it when we understand it. So, we must be very mindful.

"If we can contemplate the ultimate reality,” if we can come to know that this is the “ultimate reality, our minds will neither move nor change.” The “ultimate reality” is like the empty void. It is tranquil like our pure intrinsic nature, so how could it ever move or change? "Phenomena will neither originate nor arise. This will be like when the wind stops and the water becomes still. Thus the mind and phenomena are one.” When there is no wind on the water, it naturally remains still, and there are no bubbles or waves. It is the wind that moves [the water]. So, we should be mindful. As long as our mind is completely still, all is tranquil and “the mind and phenomena are one." The mind and the Dharma come together.

So, in our regular life, we must constantly put our mind to learning the Dharma. The Dharma is in our daily living, in our lives. We must always be mindful!

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