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 | 
 

 20180808《靜思妙蓮華》法性空寂 不起染著 (第1409集) (法華經·安樂行品第十四)

向下 
發表人內容
月亮
版主
版主
avatar

文章總數 : 19793
年齡 : 64
來自 : 台中
威望 : 1635
注冊日期 : 2009-01-11

發表主題: 20180808《靜思妙蓮華》法性空寂 不起染著 (第1409集) (法華經·安樂行品第十四)   周三 8月 08, 2018 7:24 am

20180808《靜思妙蓮華》法性空寂 不起染著 (第1409集) (法華經·安樂行品第十四)

⊙心淨不起染著,安住心不轉動,如行舟而岸移,如法不生不起,若風止而波澄,心法性恆一如,能修安樂行者,應常作如是觀。
⊙弘誓菩薩修習六度萬行入群,離諸煩惱迷惑,於一切法不生取著之心,是名心淨。
⊙「一切諸法,空無所有,無有常住,亦無起滅,是名智者,所親近處。」《法華經安樂行品第十四》
⊙世間一切之法生滅遷流,剎那不住,謂之無常,有二:一、剎那無常:謂剎那剎那之生、住、異、滅之變化。二、相續無常:謂一期相續之生、住、異、滅之四相。
⊙一切諸法,本非斷見常見有為無為等,但以顛倒,妄想分別,是有是無等,竟不知,非有非無。非實非虛,無生無滅,究竟平等。若實意識,未受未了,則不可言知,是名不知,妄言不知。
⊙一切諸法:謂五陰、十二入、十八界:世間諸法,及出世間,四諦十二緣,六度萬行。乃至八萬四千陀羅尼門,皆悉空寂,本無所有。
⊙空無所有:謂有為法空。
⊙無有常住,亦無起滅:無有常住:謂無為法亦空。小乘三藏,說色生滅,性是真常。色性兩分,一常一滅。大乘法者,空即是色,無有常住。色即是空,亦無起滅。不同小乘,二邊之見。空色不二,即是圓常。
⊙是名智者,所親近處:如是解了,不墮愚痴,名為智者,所親近處。
⊙修菩薩行者,戒行清淨,身口無過。凡有智之人,喜樂讚歎,而不毀眥也。

【證嚴上人開示】
心淨不起染著,安住心不轉動,如行舟而岸移,如法不生不起,若風止而波澄,心法性恆一如,能修安樂行者,應常作如是觀。

心淨不起染著
安住心不轉動
如行舟而岸移
如法不生不起
若風止而波澄
心法性恆一如
能修安樂行者
應常作如是觀

用心,好好來體會,萬法一心,我們一念心,就在念念心法中。世間很多很多的法,其實,法,種種的名稱,聽來是很複雜,其實將它收攝起來,無不都是在一念心中。回一句話來說,「一切法,都是由心起」,所以心能夠解一切法,只是我們凡夫受染著了。常常告訴大家,我們的心就像一面的大圓鏡,很圓的鏡子,很清楚,什麼樣的境界現前,無不都是照在鏡子的裡面;境界離開了,回歸這面鏡的清淨。鏡子本來就是清淨,就是因為外面的塵境,這樣遮蓋了這片鏡子,所以外面還有境界來時,因為這面鏡子,已經受到塵埃、骯髒,已經污染在鏡面上,所以外面的境界一來,隔著這個無明,所以鏡子的本身,照不清楚外面的境界,道理是一樣。

我們的心就是被染著了,我們若是心淨,就不受染著,這意志堅定,就不會受到外面的境界,來動搖我們的心境,我們的意志力不會受旁邊的人,把我們動搖了,還是自己的意志,自己的心境很定,自然旁邊的人,沒辦法搖動我們的意志,我們的方向還是正確。同樣的道理,若是意志薄弱,我信,我有信,不過,張三來告訴我,應該要往那個方向才是正確,我也相信。相信後面,就已經對前面的信搖動了。李四又來向我們說,「張三的方法不對,應該要向這邊走才對。」我也信,所以張三的方向,我又搖動了。一回,污染我們一次,兩回,污染二次,若這樣,日常的生活,有多少讓我們沒辦法決定,或者是將我們誘引過去,我們就已經受污染了,我們就染著了,這就是凡夫心。我們現在,就是要棄凡夫,而往向聖賢的方向,所以我們的心一定要保持清淨,不要受外面境界來污染我們,所以我們的心要,「安住心不轉動」。心不要張三、李四,這樣將我們轉動了,所以我們要有一個正確方向。

「如行舟而岸移,如法不生不起」。我們就像岸一樣,船來來往往,這就像境界;而我們的心就像岸,那個岸。它這個碼頭在這裡,這個岸在這裡,船來靠岸,來來往往很多,我們這個岸就讓它依靠。若是船開了,船在移動,不是岸在移動。這艘船,它到底往哪一個地方去呢?船的境界不斷就是過山,從水路行,過山境,過路的境,船還是在水中行。所以,這艘船若要能自在,就不受外面境界將它阻礙著,它隨著那個境界,境界消退了,船還是向前走。同樣,我們的心,若要譬如這艘船,這艘船是隨著境界往前走,境界不動,但是船還是能夠向它的目標去。凡夫的境界是這樣,我們要移轉凡夫的境界,我們,這艘船一定要隨著水路,水路這樣在行,船就不受這個境界將它障礙;境界只不過是一個過程,船還是自由向前走。

修行者和這樣相同,船行在水面,岸上的前面很多境界,境界是拋向後面,船是向前前進。就像我們整天這樣忙忙碌碌走,我們這樣忙碌過去,過去的境界,就不再放在我們的心,我們向前,清楚的路走過去,這才是真正心不受污染。就像「法不生不起」,這艘船就是這艘船,不會過了一個境界,又帶一個境界走,不會。要行那麼遠的路,經過那麼多的境界,你不會將這些境界再帶著走,這艘船自由向前行。所以,「若風止而波澄,心法性恆一如」。船行在水上,若是風平,自然就浪靜。前面周圍的水都很靜,船這樣行在水面上,水還能夠照影,照著周圍的環境,倒映在水面上。這艘船若在水中,水靜止的時候,什麼樣的境界,都能夠照在水面上。若是風起了,水就搖晃,就有波、有浪。

遠遠的地方有風,遠遠的地方水動,波就湧過來了,水浪、水波就湧過來了。我們若看到近圍有波動,我們就知道遠遠的地方,在起風了,遠遠的風一吹,水動,就這樣波動起來,水就湧過來。風若止,波就靜下來,靜下來,境界又是能夠顯照周圍的境界。所以古人說,「千江有水千江月。」同樣的道理,只要水若靜,天上的月會照在水面上,不論多少江水,都能夠照天上一個月,映在千江水上。所以,水就是靜,周圍的境界就現前。我們的心和這樣相同,心法性是恆一如,我們的心性永遠都是一樣,沒有變動。不論是在岸有岸它自身的境界,船離開了,岸歸岸;船有船本身的境界,船離開岸了,隨著境移,境就已經移到後面去了,船是向前行,不生不起,也不滅,就是同樣這艘船這樣向前行,不增不減,就是這樣行過。這個道理若了解,我們的心法就能夠清楚。

各種的物質都有它的道理在,物理,有它的物理,我們的身體,還是一樣有我們的生理,沒辦法永遠常常存在,顯示出了無常遷變,在我們的身上,我們都能夠清楚。我們的心也是一樣,心理上也在那個地方,在生、住、異、滅,這就是我們有看到的物質,去將它推測的道理,它的生態是這樣。但是真實的道理呢?真實的道理無體、無形,我們就是生在,無體、無形的道理中,我們隨時能夠拿來應用。佛陀所說的法,讓我們的心去應這個理,讓我們了解道理永遠不生不滅,不增不減,因為它無形,因為它在大空間,它的大空間來成就小物質。須彌山再大,以佛的智慧、真理,它一定有斤兩可算,讓你再大、再重的東西,一定有斤、有兩在。佛陀能夠了解幾斤、幾兩,它的重量。我們凡夫就沒有辦法,這已經是超凡夫的量。凡夫了解的範圍很小,還是很淺劣,沒辦法去體會。就像孩子能夠拿多重呢?大人能夠扛多重呢?同樣的道理,我們要能夠知道,我們所體悟的悟性,我們還很微劣。

佛陀大徹大悟,來教育我們,讓我們夠了解心的體態,其實道理,永遠永遠都是千古不變。而我們凡夫,就有昨天、今天的事情,我們還常常放在心裡,記憶是很好,但是我們的記憶,好的法,不會放在心裡,卻是人我是非,都是在內心裡。我們聽,聽懂了,卻是要受教,好的法來教育我們,「有道理,我知道了,但是我還是很執著,我就是不要受教。」這就是凡夫的頑固,很頑固啊!這就是凡夫的煩惱無明,那個無明還沒辦法能移去。那艘船靠岸,一直在岸邊,不會開動。岸,這艘船若常常靠在岸邊,都沒有去動它,年久月深,這艘船就開不動。同樣的道理,本來它就能夠隨時開走,我們若聽法,我們隨時就能夠知道,這是煩惱、這是無明,我們不要再在這裡執著,起煩惱、起無明,不要!我們要趕緊移動、離開這種是非境界,但是我們都不願意。

只是知道,很多的寶物,從這個碼頭、港口在進出。我們也知道這全都是有寶,寶物在,也有很多不好的、不法的東西,也從這個碼頭、港口出去。到底我們懂得選擇寶物,來裝在船上嗎?裝好了,我們是不是要趕緊離開,這種是非地。懂得要裝,裝這個寶,卻是船不肯開動,還是在這個是非地。同樣的道理,我們凡夫就像那艘船靠在碼頭,說不定寶物不裝,裝一些垃圾,裝一些毒品,也不一定,在那個是非地在貿易,也有這樣,也說不定。所以,我們要很謹慎、用心,要相信,我們要心要靜,不要受污染,我們要「安住心不轉動」。我們的心,不要讓張三、李四,來轉動我們的心,無明煩惱惹了滿心煩惱。又再「如行舟」,我們譬如船,船,我們要離開船岸,我們才有辦法隨著水路向前行。隨水路向前行,我們能夠看到很多的境界,但是不受境界來污染我們,這就像一艘船,同樣是這艘船向前在行,所以,沒有把這些境界,染著到這艘船的上面。

所以船隨著清淨的水路行,外面若有波來,我們就知道前面有風,波浪大了,我們要怎麼避開,我們能夠清楚。所以我們的心性和船一樣,我們能夠行在這樣的境界上,我們能夠保得我們平安,知道此去的路是不是有風浪?若知道有風浪,我們就要稍微避一下,等候風止了,波定了,回歸這艘船可以向前走的路。就像心和法,船和水一樣,還是能夠平順向前走。我們若能夠這樣,「能修安樂行者」,就是「應常作如是觀」,我們要常常這樣去觀想它。我們是要做靠岸,在很複雜的岸上呢?或者是要做一個逍遙自在,不生不滅,這艘堅固的船行在水路安全呢?這是要看我們是否方向清楚?若方向清楚,「能修安樂行者,應常作如是觀」。要體會,要去了解。

所以,我們要弘誓願堅定,菩薩要弘誓願,「修習六度萬行入人群」。就像那艘船能夠很順利,過很多的境界,而不受境界染著到我們,既然能夠離岸,就要很清淨向前走。

弘誓菩薩修習
六度萬行入群
離諸煩惱迷惑
於一切法
不生取著之心
是名心淨

「離諸煩惱迷惑,於一切法」不生取著的心,篤定了的法就是這樣,我們清淨心保持好,不要有取著,一切法不生取著的心,就像那艘船不受境界染著它,這樣叫做心淨,保持我們的心很清淨。

就像我們有說過,「一切諸法,空無所有」,我們已經前面解釋過了,解釋過了,我們真正要用心,用在我們的心,不受環境來污染我們的心。所以接下來:「一切諸法,空無所有,無有常住,亦無起滅,是名智者,所親近處。」

一切諸法
空無所有
無有常住
亦無起滅
是名智者
所親近處
《法華經安樂行品第十四》

我們要好好用心,心要住在哪一個地方?其實,心無所住著,世間一切,一切的法都是在生滅遷流中,我們凡夫面對的世間就是這樣,一切世間凡夫的法,總是生滅遷流。

世間一切之法
生滅遷流
剎那不住
謂之無常
有二:
一、 剎那無常:
謂剎那剎那之
生住異滅之變化
二、 相續無常:
謂一期相續之
生住異滅之四相

在《三藏法數》中,就這樣說,我們凡夫的心境,一念之間,其實不斷,短暫的時間內,就外面和我們體內的境界,無不都是在生滅遷流。不定,什麼時間呢?極短暫的時間,剎那,「剎那不住,謂之無常」。我們的心,我們的生理,我們的心理,外面的物理,都是在剎那中遷變。剛才我出來,天還沒有很亮,現在在這個地方,天全亮了,這就是什麼時候遷變,我們不知道,不知覺中。

它的變化是很快,它說一念間那就有九十剎那。一念間,我們只是起一念,「我想要說這個字,我看到這個字,我要讀這個字」,光是這個心和那個字接觸,這一念,認識這個字,其實是不是很快呢?很快,面前看到這個字,「一」,眼睛接觸到,心就知道是「一」,這麼快,卻是這一念中,變化遷流,就有九十剎那。這麼的快速,而且一剎那中就有九百生滅,有九百次的生滅。我們的心念已經是很短暫了,我們的一念心,好像在翻一張紙,這麼的快速,卻是它就有九十剎那。我們若手在翻紙,和現在機器在算鈔票,那種的翻法就不同了。我們在算紙鈔,看他們在算,就是這樣展開,這樣這樣在算,其實去把它放在機器裡,啪、啪、啪、啪,一直過去。所以手在算和機器在算就不同。我們人的心念和外面的境界,那個念和外面在接觸,浮起一念,這個中間就有九十剎那,在九十剎那當中,每一剎那就有九百次的變遷。可見這個變化,為什麼我們都沒有感覺呢?

我們人的一生會老化,從小到老,我們怎麼都不知道,是哪一個時候(老)呢?久久了,我們才知道孩子較大了,我們年紀大了,老化了,這就是要過一段時間才有感覺。但是它的變化,很快就已經一直變了,生滅了,新陳代謝。我們一天多少呼吸?呼吸,光是呼出去的有兩萬多次,我們在呼吸,我們沒有感覺,呼出去是兩萬多次,吸進來當然也兩萬多次。在八萬六千四百秒,呼吸間,出和入就有四萬多次,想想看,快速。簡院長說肺部的肺泡是算億的,不是算萬的。

所以我們幾天前,所說須彌山的重量,斤兩的重量,若像這樣來分析,不是不可能,佛陀的智慧。現在的數學,現在的生理,認真去分析,都算得出來,這是在時間裡,這麼的短暫,剎那、剎那,在世間所有的物質就是這樣遷變過去。所以一剎那無常,剎那、剎那的,生、住、異、滅變化,就在剎那、剎那間。一剎那九百次的變遷,我們在「生住異滅」,無不都是在剎那、剎那中,很快速,一剎那九百次的變遷,這樣在過,都是在「生住異滅」,在我們的心念裡。

所以它不知不覺,我們在這麼快速的無常在過,一下子天亮,一下子中午,一下子晚上,所以剎那剎那生滅變化中,就是這樣在過。所以「相續無常」,這樣相續在,生、住、異、滅的「四相」中。時間是這樣剎那過,「四相」,「成住壞空」,「生老病死」,這都是在時間,自己的形相在變遷,這叫做道理。道理就是這樣過,所以我們要好好很用心,去認識這些道理;全都認識來,這叫做「智慧」,要不然,就是只是常識而已。要智慧,觸境,皆能分析這麼多,不論是時間、體相,我們都能夠很清楚。認清了,我們就知道人生無常,相不常住,生滅、生死,這都是很正常。

所以說,「一切法,本非斷見常見,有為無為等,但以顛倒」。

一切諸法
本非斷見常見
有為無為等
但以顛倒
妄想分別
是有是無等
竟不知非有非無
非實非虛
無生無滅
究竟平等
若實意識
未受未了
則不可言知
是名不知
妄言不知

我們都是這樣在顛倒過,一切法我們若都清楚,本來就沒有什麼「斷見」,一了百了,哪有可能一了百了呢?還是不斷在循環。這輩子你的造作延伸到後世去,哪有可能這樣一了百了呢?所以,我們要知道。說「常」,哪裡有「常」呢?一天的時間千變萬化,這就是無常,本來就是無常,時間無常,相無常,是我們自己不覺知,所以我們不應該有「斷見」,也不應該有「常」的見解。所以「有為」、「無為」,一切有作為,是我們要好好選擇,該做的做,不該做的不要做,我們應該要清楚。

修行者的生活,我們要好好常常守本分,所以「有為法」,這是我們的本分,回歸到「無為法」,所有的道理要清楚,不用執著,這都是我們這幾天所說的話。所以,「但以顛倒」。凡夫就是一直要這樣顛倒,不只是顛倒,「妄想分別」,我們就是這樣,一直繞著、纏在這個妄想的境界裡,所以惹來很多煩惱,「是有是無」,到底有或沒有,只是纏在那個地方。我們道理清楚了,我們應該就要定住這個道理,不要混淆不清。所以,我們知道的事情,我們知道,知道,我們就用,用在有益人生。

不可,知道,其實,雖然我們看起來很棒,很有智識,很懂得帶人,這樣,只是一點點而已,大家稱讚,就起妄想了、起妄念,就是妄念、自大,不知道說我們有很多事情,我們不知道,我們走不通的事情,不是每項我們都知道。我們能夠知道的,才只是一點點而已。天地之間,世界這麼大,須彌山說是世界最高,也是天地間佔一點點而已,它才只是在尼泊爾的,一座大山而已。所以我們人是很渺小,所以不要顛倒妄想,也不要這樣有、無,就全都自己忘記了自己,所以不知。「竟不知,非有非無」。我們全都不知道,常常在不知為知,這叫做大妄語。大妄語,就是這樣在傳,不對的事情這樣傳來變是非,那就變誹謗等等,這全都不對,我們要很小心。

所以,「非實非虛,無生無滅」。其實,世間一切「不實」,沒有的事情就不要說;要說的,要說準確的、對的事情。開口動舌無不是業,這我們都要很謹慎,所以人間,我們要保持心的平靜。「非實非虛」,不要那麼認真,不要那麼計較,一切有為法,如夢幻泡影。其實回歸道理,那就是「無為法」,何必那麼計較呢?所以,「無生無滅」。其實剛才說的「生滅相」,是生滅,這麼的快速,我們道理其實是「無生無滅」,有生、有滅,有形、有相,那全都是無常;若「有常」,它就是無生無滅。天地虛空之大,它沒受到時間來影響,也沒有受到形相來影響,這就是大空間;大宇宙間,不論你天地如何變化,大空間還是大空間,這真空,真空的裡面有它微妙的道理,所以「真空妙有」。所以它「非實非虛,無生無滅」。

所以,「究竟平等」,因為一切皆空,所以它平等。「若實意識,未受未了」。其實,意識,我們若還沒有透徹了解,「則不可言知」。我們在我們的意識中,若沒有很清楚,只是聽到的話,我們就將它開始傳,這樣也不對;我們懂一點點,我們就不要自大,覺得我樣樣都懂,世間要懂的事情還很多,不知道的還有很多很多。所以我們不要在意識中,「未受未了」,自己還沒有感受到,還沒有透徹了悟到,我們就不要說「這些我都知道」。所以,「是名不知」。若這樣叫做「不知」,前面的「不知」,我們就是不知就說不知,「不知為不知,是知也」。「妄言不知」,這就是我們若不知道,我們就說不知道;若我們知道,我們才可以說,「我知道,我感受到,我親自做到,所以確定我知道。」

我們法也是這樣,我們有做到,我們就向他們說這是真實法;我們還沒有做到,這是「如是我聞」,我聽到的。聽到的是真理,我和你分享,雖然我還沒有做到,但是真理是這樣說,我們共同體驗,我們共同來身體力行。這就是自己知道,帶人一起走,入人群,這叫做菩薩,菩薩的過程,知之為知之,不知為不知,所以我們要堅持、認真受持法。

所以「一切諸法,空無所有」,經文的裡面這樣說。

一切諸法:
謂五陰、
十二入、十八界
世間諸法及出世間
四諦、十二緣、
六度萬行
乃至八萬四千
陀羅尼門
皆悉空寂
本無所有

所以,「一切諸法」就是,「五陰、十二入、十八界」。這應該大家聽法聽過了。「十二入」就是,眼、耳、鼻、舌、身、意,對外面的境界,色、聲、香、味、觸、法等等,這「十二入」。你的眼去入那個境,境界,入我們眼識裡等等,這叫做「十二入」,「十八界」,就是根、塵、識,我們有六根,外面有六塵,我們的內心有六識,三六十八,叫做「十八界」。所以,「世間諸法及出世間」。世間法和出世間法,都有「四諦」,「十二緣」,全都是讓我們知道,如何來人間,人間是苦等等。我們就要行「六度萬行」。法透徹了解入心,我們身體力行,走在人群中,而不受人群將我們污染到,這就是我們要行「六度行」,就是八萬四千陀羅尼門。陀羅尼門是「總一切法,持一切善」,這就是八萬四千的法。

就是菩薩要入人群中的方法,就是「總一切法,持一切善」,回歸在八萬四千法。所以「皆悉空寂」,雖然用這麼多法,其實對菩薩的心境,他還是如虛空一樣,他能夠納一切法,在人群中不受污染,所以「皆悉空寂,在內心境就是空寂,不受污染,「本無所有」。就是全都沒有,「空無所有」,叫做「有為法空」。

空無所有:
謂有為法空

「無有常住,亦無起滅」,就是無常住,無起滅。

無有常住
亦無起滅:
無有常住
謂無為法亦空
小乘三藏
說色生滅
性是真常
色性兩分
一常一滅
大乘法者
空即是色
無有常住
色即是空
亦無起滅
不同小乘二邊之見
空色不二
即是圓常

這個道理,就是我們要知道無為法,我們已經對法的裡面,透徹了解了,就無常住,也沒有起滅。道理我們都要很清楚,雖然我們在人群中,在「六度萬行」,總一切善在做「有為」,但是我們的內心要很清楚,「無為法」,要清楚。「小乘三藏,說色生滅」。有這個「色」生滅的法,「性是真常」,就是說這個性是真常的。「色性兩分,一常一滅」,這就是小乘法所說的法,就是這個性常常在,世間一切都是容易滅。他要斷除了世間一切法,所以他要獨善其身,要滅掉了世間一切的煩惱無明。他就是獨善在自己常有的涅槃,他認為是這樣。

「大乘者」就是「空即是色,無有常住」。這個「空」,其實就是世間所有的一切。為什麼我們要修行?就是世間有一切,所以,我們才要去修行。所以,在這個空幻之中,有這麼多的苦,有這麼多的因緣和合,這叫做「法」,這個法就是在「色」中,「色」中和法的空是合起來的,所以「空即是色,無有常住」,這法就是在這樣的生滅法中,這就是循環,這循環的法就是這樣。「色即是空,亦無起滅」。「色」就是這樣,是空,沒有什麼「起」,沒有什麼「滅」,這就是平常的循環。這就是和小乘,「不同小乘二邊之見」,沒有極端,沒有說「我要取得清淨,所以我都不要動」,也沒有說「世間很污染,所以我不要進去」,沒有這樣的觀念,大乘就是,在污染中才是需要去淨化。所以,這是循環,這是自然法則,要去淨化,所以沒有小乘人,這種二邊的執著。「空色不二」。即是「圓」,即是「常」。這是圓,這是常的,這是圓滿的修行的方法。

是名智者
所親近處:
如是解了
不墮愚痴
名為智者所親近處

「是名智者,所親近處」。智者,有智慧的人,所要去親近的這個法,能夠安樂行,我們能夠為人群付出,我們自己能夠很安樂。「如是解了,不墮愚癡,名為智者所親近處」。這就是我們要修行的目標。

修菩薩行者
戒行清淨
身口無過
凡有智之人
喜樂讚歎
而不毀眥也

所以,「修菩薩行者,戒行清淨,身口無過」。我們身和口,常常戒在我們的身心,「凡有智之人,喜樂讚歎,而不毀訾也」。我們讚歎大家,成就大家,成就道業,我們要度人,讓人人「就軌道」,不要去誹謗。所以,修行,自己要成就,也要成就他人。所以我們自己的身體要守戒,我們不要去誹謗別人的錯,是非分清楚,這樣才是真智慧者,修行才能夠安樂行。我們要時時多用心!


月亮 在 周三 8月 08, 2018 9:45 am 作了第 1 次修改
回頂端 向下
檢視會員個人資料 在線
月亮
版主
版主
avatar

文章總數 : 19793
年齡 : 64
來自 : 台中
威望 : 1635
注冊日期 : 2009-01-11

發表主題: 回復: 20180808《靜思妙蓮華》法性空寂 不起染著 (第1409集) (法華經·安樂行品第十四)   周三 8月 08, 2018 7:24 am

回頂端 向下
檢視會員個人資料 在線
月亮
版主
版主
avatar

文章總數 : 19793
年齡 : 64
來自 : 台中
威望 : 1635
注冊日期 : 2009-01-11

發表主題: 回復: 20180808《靜思妙蓮華》法性空寂 不起染著 (第1409集) (法華經·安樂行品第十四)   周五 9月 07, 2018 3:33 pm

Explanations by Master Cheng-Yan
Subject: The Dharma-nature is Empty and Still (法性空寂 不起染著)
Date: August.08.2018

“With a pure mind, we will not give rise to defilements or attachments. We must settle our minds so they do not get turned around. This is like when we sail on a boat and the shore seems to be moving or like how phenomena neither originate nor arise. When the wind stops, the waves settle. The nature of the workings of the mind is forever the same. Those who can cultivate the practice of bringing peace and joy must constantly engage in such contemplation.”

We should be mindful. We should really try to realize how everything comes from the mind. When it comes to our mind, the workings of our mind continue with every thought. There are so many different kinds of phenomena in the world. Actually, although these phenomena all have different names and all sound so complicated, in the end, if we bring it all back, everything is determined by the mind. To put it in another way, “All phenomena arise from the mind.” So, the mind is capable of understanding all phenomena; it is just that we unenlightened beings have become defiled. I often tell everyone that our mind is just like a great perfect mirror, a very perfect, very clear mirror. Whatever conditions appear before that mirror will be reflected perfectly within it. When what is reflected leaves, the mirror returns to its original purity. Our mirror is inherently pure; it is just that our mirror has become covered by the dust of external conditions. Thus, when conditions come before it, because this mirror has already been contaminated by dust and filth, as those external conditions come before it, they are obstructed by this ignorance. So, the mirror itself cannot reflect the outside world clearly. This is the same principle. Our minds have become defiled. If our minds can be pure, they will not be defiled.

If our aspirations are firm, we will never allow our mind to become shaken by external conditions. Our determination will never be shaken by the people who surround us. Our determination and our state of mind will still remain firm. Naturally, there will be no way for those around us to shake our determination. We will still move in the right direction.

By the same principle, if our determination is weak, we may believe, we may have faith, but if someone comes and tells us that we should move in a certain direction, we will believe him as well. If we believe him, our previous belief will be shaken. If a different person then tells us that the previous person’s way is incorrect and that we must do it another way and we then believe him too, our faith in the first person’s direction will again be shaken. The first time, we were contaminated, then the second time contaminated again. If we are like this in our daily living, there will be much we will be indecisive about. There will be many things that will tempt us. We will have become contaminated. We will have become defiled. This is the mind of unenlightened beings. We must now abandon this unenlightened mind and move in the direction of the nobles and sages.

So, we should be sure to keep our mind’s purity and not let external states contaminate us. So, as for our mind, “We must settle our minds so we do not get turned around.” We should not let anyone turn our minds around like this. We must have a correct direction. “This is like when we sail on a boat and the shore seems to be moving or like how phenomena neither originate nor arise.” We are just like the shore. The boats passing back and forth are just like external conditions. Our mind is just like the shore and there is a dock here. The shore is here and boats come to dock on it. There are many boats that come and go and we let them dock here at our shore. When a boat leaves, it is the boat that moves, not the shore. Where is it that these boats go? As for the boat, it continually passes mountain scenery while it sails upon the water. It passes mountain scenery along the way, but the boat keeps sailing upon the water. For the boat to sail freely, it cannot be hindered by the scenery outside. It sails in accord with the scenery, but as the scenery fades away, the boat will keep on moving forward. It is the same with our mind; if the boat is an analogy for the mind, this boat sails forward in accord with the scenery. The scenery remains stationary but the boat is always moving forward its destination. The unenlightened mind is like this; if we want to move from the unenlightened state, our boat must be sure to follow the course of the waterway. Then it will not be obstructed by the scenery. The scenery is just part of the journey as our boat keeps moving forward freely. Spiritual practitioners are also like this. As our boat sails upon the water, many scenes on shore will pass by. We put the scenery behind as our boat keeps sailing forward. It is like how, after a busy day, when we are finished being busy, those past scenes no longer remain in our minds, and we move forward upon this clear path; this is what it means for our mind truly remain uncontaminated. This is like “how phenomena neither originate nor arise”. The boat remains simply a boat; it will not pass by some scenery and take that scenery along with it. We want to travel such a long path and we will pass by a lot of scenery. We must not take that scenery along with us, then the boat can move freely forward.

So, “When the wind stops, the waves settle. The nature of the workings of the mind is forever the same.” As the boat sails upon the water, when the wind dies, the waves naturally subside. The waters ahead all become still. Then as the boat sails upon the water, the water reflects everything around it; it reflects the surroundings, mirroring then upon its surface. When the boat is on the water and the water is still, whatever scenery there is reflected upon the water’s surface. When the wind picks up, the water is disturbed. There will be swells and waves. When the wind blows in a far-away place, far away, the waters start to move and the waves will surge in this direction. Those swells, those waves will move toward us.

If we see swells picking up around us, we will know that somewhere far away the winds have picked up. When a distant wind blows and moves the water, the waves will pick up and move in our direction. When the wind stops, the waves subside. The waters become still and the surroundings can once be again reflected. So, the ancients said, “There are a thousand moons in a thousand rivers.” The principle is the same. As long as water is still, the moon above will be reflected in its surface. However many rives there are, the moon above will be reflected in all of them, mirrored in the waters of a thousand rivers. So, when water is still, its surroundings are reflected in it.

Our mind is the same as this. The nature of the workings of the mind is forever the same. The nature of our mind is always the same. It never changes. Whatever conditions there may be upon the shore itself, when the boat leaves, it does not affect the shore. The boat itself has its own conditions. When the boat leaves the shore, the scenery passes by and changes. All of the scenery will have passed behind as the boat sails forward. [Phenomena] neither originate nor arise, nor do they cease. The boat always moves forward like this, never adding anything nor losing anything as it passes by on its journey. If we understand this principle, we will clearly understand the workings of our mind.

Every kind of material object has its own principles; they are subject to the principles of matter. Our bodies are similarly subject to the principles of life; there is no way we will be here forever. This reveals impermanence and constant change in the context of our bodies. We are able to understand all of this. Our mind is the same. Whatever goes through our mind is subject to arising, abiding, changing and ceasing. This is a principle we can extrapolate from the material objects we see; this is the way they exist. But what about the true principles? True principles are without substance or form. We are born among these true principles which have no substance or form; we can make use of them at any time. The Dharma the Buddha taught enables out mind to respond to these principles; it lets us understand that the principles are neither arising nor ceasing, neither increasing nor decreasing. Because they are intangible, because they exist in this great space, in this great space they can bring all things to fruition.

However large Mt. Sumeru may be, through His wisdom of true principles, the Buddha knows it has a weight that can be calculated. No matter how large or how heavy something is, it certainly has a weight that can be calculated. The Buddha can know exactly how much it weighs. We ordinary beings are unable to do this. It is beyond our ability as ordinary people. Ordinary people’s scope of understanding is very narrow; it is still very shallow and limited. We are unable to comprehend this; it would be like comparing a child’s strength to the strength of an adult; the principle is the same.

We need to know that our own capabilities for awakening are still very limited. The Buddha, with His great understanding and great awakening, came to teach us, to help us to understand the nature of our mind. In fact, the principles are eternal and unchanging, yet we ordinary people always carry the affairs of yesterday and today with us in our minds. We have good memories, but when it comes to what we remember well, we cannot keep good teachings in our minds, while all our interpersonal conflicts are kept in our hearts. We may listen and understand, but when it comes to begins taught, to what these good teachings are teaching us, we say, “That makes sense, I understand it, yet I still have so many attachments. I don’t want to accept the teachings”. Sentient beings are stubborn like this. They are so stubborn! These are the afflictions and ignorance of unenlightened beings. They still cannot rid themselves of ignorance.

When the boats dock at the shore, they remain on the shore and never leave. If they remain constantly on the shore and never set sail, after a very long time, these ships will not be able to move. This is the same principle. Those boast originally could set sail at any time. If we listen to the Dharma, we will be able to know at any time what afflictions are, what ignorance is. We must no longer remain attached to these, no longer allow afflictions and ignorance to arise. We should swiftly move away from these states of conflict, yet we are unwilling to do so. We only know that there are many treasures that come and go from that dock, that port. We also know that besides the many treasures there, there are also many bad things, illegal things that come and go from that dock. Will we ultimately load our ship with treasure? If we have loaded it, shouldn’t we quickly depart from that place of conflict? We know to load these treasures, yet we still refuse to set sail. We remain in that conflicted place.

This principle is the same. As unenlightened beings, we are like that boat tied up to that dock. We may not have loaded any treasures but instead may have loaded garbage or drugs. As we are trading in this place of conflict, there also may be these kinds of things. So, we should be very cautious and mindful. We must have faith. Our minds must be tranquil they must not remain defiled. We should “settle our minds so we do not get turned around”. We do not want our minds to be turned around by other people, or allow their ignorance and afflictions to fill us with afflictions. This again is “when we sail on a boat”. We are like a boat. Our ship must leave the shore if we are to sail along this waterway. As we sail ahead on the waterway, we will see many things, yet we are never defiled by them. So, we are like this boat; the boat always keeps sailing forward, so the scenery on shore will not contaminate the boat. As we sail along the calm waterway, if the waves begin to pick up, then we know there are winds ahead. If the waves become large, how should we avoid them? We will be clear about this.

So, the nature of our mind is just like a boat. As we sail in these kinds of conditions, we can be assured of our safety. We know whether or not there will be wind and waves upon our route. We know that if there are wind and waves, then we must simply move out of their way. Once the wind stops and the waves calm down, we can return to sailing forward. Thus, the mind and phenomena are like the boat and the water; we can always sail smoothly forward. By doing this, “Those who can cultivate the practice of bringing peace and joy must constantly engage in such contemplation”. We should always contemplate things this way. Do we really want to stay on the shore, entangled in all those complications? Or do we wish to be free and unfettered, neither arising nor ceasing, sailing this sturdy ship safely on the waterway? This all depends on whether we are clear in our direction. If the direction is clear, “Those who can cultivate the practice of bringing peace and joy must constantly engage in such contemplation”. We must seek to understand this. So, our great vows must be firm. Bodhisattvas must form great vows and “practice actualizing the Six Paramitas in all actions as they go among people”. This is like that boat sailing smoothly, passing so many different scenes, yet never becoming defiled by any of them. We can leave that shore and we can sail forward with purity.

Bodhisattvas who make great vows practice actualizing the Six Paramitas in all actions as they go among people. They are free from all afflictions and delusions, so in regard to all phenomena, their minds do not give rise to grasping or attachment. This is known as “a pure mind”.

“[We] are free from all afflictions and delusions, so in regard to all phenomena”, we do no give rise to grasping and attachment. When we are certain amidst phenomena, this is how it is; we retain the purity of our mind. We must not have attachments. We do not grasp or cling to any phenomena. We are just like that boat that remains undefiled by the scenery. This is purity of mind. We maintain the purity of our mind.

It is like what we said before, “All phenomena are empty and without existence”. We already explained this before. We explained before how we must truly be mindful; we must be mindful so that our minds do not become defiled by our environment. It continues by saying, “All phenomena are empty and without existence. They do not permanently abide, nor do they arise or cease. This is known as the place people of wisdom draw near to”.

We must put effort into being mindful, but where must our mind abide? The mind in fact abides nowhere, since all things in the world, all phenomena, are subject to arising and ceasing and constant change. The world we ordinary beings face is like this. All phenomena we ordinary beings face are always arising and ceasing and subject to change.

All phenomena in the world arise, cease and change. They do not abide even for an instant. This is known as impermanence. There are two types [of impermanence]; 1. Momentary impermanence: This refers to how, from one instant to the next, [phenomena] arise, abide, change and cease. 2. Continual impermanence: This refers to the continuation of the Four States of arising, abiding, changing and ceasing for a period of time.

“The Numerical Reference to the Tripitaka” states that when it come to the unenlightened mind, the span of a thought is actually unending. Within a very short span of time, both external and internal states constantly arise, cease and undergo change They are never fixed. Over what period of time [are they stable]? Not even for the shortest span of time, an instant “They do not abide for even an instant”. This is called impermanence. Our mind, our physiological state, our phychological state and the state of all physical matter around us are all changing in every instant. Just now when I came outside, they sky was not yet light. Now it has become light. When did this change take place? We were not even aware of it. These changes happen very quickly.

[The commentaries] state that a single thought consists of 90 ksana (instants). In the span of a thought, one thought just arises, and I want to say a word. I see this word and want to read it out loud. As soon as our mind connects with that word, a thought arises and I recognize it Doesn’t this all take place very quickly? It all happens very fast. As soon as I see the word “one,” my mind knows that it is “one”. This happens quickly, yet even in that single thought, there is still constant change; there are 90 ksana within that thought. These happen so quickly! Moreover, in a single ksana there are 900 instances of arising and ceasing. A single thought is already very short. A single thought takes place in the time it takes to turn a page. This occurs so quickly, yet within this time, there are 90 ksana. The time it takes to turn a page by hand and the time a money counting machine takes to count money are very different. When we count by hand, we lay them out and count them like that, but when we put them in the machine, the machine goes “pa, pa, pa, pa” and the bills go right through it. So, counting by hand and by machine are different. When our mind connects with the outside world. When our mind connects with the outside world and a single thought arises, in that span of time there are 90 ksana and in each of those 90 ksana, there are 900 more instances of change. There is clearly changes occurring so why can’t we perceive it? We grow old throughout our lifetime. From the time we are small until we are old, how is it that we are never aware of when exactly we became old? Only after a long period of time has passed do we realize that a child ahs grown up or that we have aged, that we have become old. We only realize this after time has passed, but these changes have always been quickly and continually happening, arising and ceasing as the new replaces the old. How many times do we breathe in a day? When it comes to our breathing, we exhale alone more than 20,000 times a day. We breathe, yet we are not even aware of our breathing. If we exhale more than 20,000 times, we must of course inhale more than 20,000 times. In the 86,400 seconds [there are in a day], as we are breathing, we inhale and exhale more than 40,000 times. Think about how quickly this happens. Superintendent Chien said that the lung’s alveoli number in the hundreds of millions, not merely in the tens of thousands.

So, a few days ago, we talked about the weight of Mt. Sumeru, we spoke of its weight in pounds and ounces. If we analyze things in this way, it is not impossible. What the Buddha knew with His wisdom, we, using today’s mathematics, today’s biology and earnest analysis, are now able to calculate. During these very short periods of time, during these ksana, all of the world’s material substances are undergoing change like this. So, in every ksana is impermanence. In evert ksana there is arising, abiding, changing and ceasing. This occurs in the span of an instant. There are 900 changes in the time of one ksana. This “arising, abiding, changing and ceasing” keeps occurring in every instant. It happens very quickly; 900 changes pass in the span of a ksana. This “arising, abiding, changing and ceasing” is talking place in our minds. So, we are not even aware of how quickly these changes are taking place. In one moment it is dawn, in the next it is noon and, before we know it, it is evening. So, there is arising, ceasing and change in each passing instant. This all happens just like this.

Then there is “continual impermanence”. This continues throughout the Four States of arising, abiding, changing and ceasing. Time goes by with each passing instant. With the Four States of “formation, existence, decay and disappearance” and “birth, aging, illness and death, ” our appearance changes over time. This happens according to principles. Things follow the principles in this way. So, we should put effort into being mindful, into recognizing these principles. When we recognize all these principles, then we will be said to have wisdom. Otherwise, we will merely have common sense. We need wisdom, then when we come upon a situation, we will be able to analyze many things about it. Whether the time or the substance and appearance, we will understand all these things clearly. When we recognize [these principles] clearly, we will know that life is impermanent, that appearances are impermanent, that things arise and cease, are born and die, and that all of this is very normal.

So, “All phenomena are inherently beyond the views of nihilism and eternalism and [distinctions] such as conditioned and unconditioned. But [it is] due to our backwards thinking….”

All phenomena are inherently beyond the view of nihilism and eternalism and [distinctions] such as conditioned and unconditioned. But due to our backwards thinking, we deludedly differentiate between existence or non-existence and the like. We do not even understand that they are neither existent nor non-existent, neither true nor false, neither arising nor ceasing, and are ultimately equal. If, in fact, our consciousness has yet to sense and comprehend it, then we cannot say we have an understanding. This means we “do not understand”. We must not lie out of not understanding.

All of this has come from our backwards thinking. When we understand all phenomena clearly, we will never have the view of nihilism, that nothing matters after this life. How could nothing after this life matter? We still constantly remain in this cycle; the things we do in this life will extend into our next life. How could what we do this life not matter? So, we should know this.

When we speak of “permanence,” what is there that is “permanent”? Countless changes take place in a single day. All of this is impermanence. Things have always been impermanent. Time is impermanent, appearances are impermanent; it is just we who are unaware. So, we should not hold the view of nihilism nor hold the view of eternalism.

As for “conditioned” and “unconditioned,” when it comes to everything we create, we must always choose wisely to do the things we should and refrain from things we should not do. We should understand this clearly. In our lives as spiritual practitioners, we should always try to fulfill all of our responsibilities. So, “conditioned phenomena” refers to us carrying out our responsibilities, and we return to “the unconditioned,” meaning we clearly understand all the principles and are without attachments. We have talked about this these past few days. So, it is “due to our backwards thinking”. Unenlightened beings’ thinking is always backwards. Not only is our thinking backwards, “we deludedly differentiate” between things. We are like this, always bound and attached. We become bound by illusory mental states, thereby creating many afflictions for ourselves. When it comes to “existence and nonexistence,” we should not become entangled in whether things exist or do not exist. When we clearly understand the principles, we should be firmly settled in the principles, not confused our unclear about them.

So, we know the things we know, and since we know them, we then apply them. We apply them to benefit others. [We must be vigilant] of knowing [only a little]. Although others may think we are great, may think we are very intelligent and capable in leading people, we in fact know only a little! Then when everyone praises us, we can become prey to delusional thinking and that delusional thinking can lead to arrogance. There may be a great many things that we do not know, things we cannot do; we definitely do not know everything. What we can know is still only a small amount! The world is incredibly large. We speak of Mt. Sumeru as being the tallest mountain in the world, but it is only a tiny part of world. It is only one of Nepal’s many large mountains. We humans are insignificantly small, so our thinking must not be distorted or delusional, nor should we concern ourselves with the existence or non-existence of things to the point where we completely forget ourselves. So, we do not know. “We do not even understand that they are neither existent nor non-existent”. We may know nothing, yet we always think we know. This is called a great lie; this is how great lies are spread. When incorrect things are passed on like this, then this becomes gossip, which becomes slander and so on. None of it is really true. So, we need to be very careful. Thus, [it is] “neither true nor false, neither arising nor ceasing”. Actually, when it comes to things that are untrue, we should not speak of them as if they exist. When we speak, we should speak accurately about correct things, for every word out of our mouth created karma. This is something we must always be cautious of. So, while in the world, we must maintain the tranquility of our mind.

“Neither true nor false” means there is no need to be so serious about things, no need to take issue over them. All conditioned phenomena are like a dream, an illusion, a bubble, a shadow. Actually, when we have returned to the principles, to “unconditioned phenomena,” what is there for us to take issue over? So, it is “neither arising nor ceasing”. We were just speaking about the appearances of arising and ceasing, how it happens so quickly, but when it comes to the principles, they are in fact “neither arising nor ceasing”. Anything that arises and ceases, anything with form and appearance, is impermanent. That which is “permanent” neither arises nor ceases. The universe is very large. It is not subject to the influence of time, nor to the influence of things that have form. It is a great void, the universe.

No matter how our world itself may change, the great void always remains the great void. It is true emptiness, but in it exists subtle and wondrous principles. This is “wondrous existence in true emptiness”. It is “neither true nor false, neither arising nor ceasing”. So, [all things] “are ultimately equal”. Everything is equal because everything is empty. “If, in fact, in our consciousness, we have yet to sense and comprehend this,” if we are not yet actually conscious of it, if we have not yet thoroughly understood it, “then we cannot say we have an understanding”. If, in our consciousness, we have not thoroughly come to understand this, if we have only heard about it and then we begin to pass it on, then this too is incorrect. Having only understood a little, we should not become arrogant or feel as if we understand everything, for there is still much for us to understand about the world, still so much that we do not know.

So, if in our consciousness we have “yet to sense and comprehend it,” if we have not experienced it for ourselves or achieved a thorough realization of it, we should not say, “I know all these things”. So, “This means we ‘do not understand.” If this is so, it is “not understanding”. We spoke earlier about not knowing. If we do not know something, we say we do not know. “Knowing what we do not know is knowledge”. So, “We must not lie out of not understanding”. This means that if we do not know something, then we admit that we do not know it. Only if we really know something can we say, “I know this, I have experienced it. I have done it myself, so I am certain of what I know”. The Dharma is the same for us; only if we have practiced it, can we teach others the True Dharma. If we have not yet done it for ourselves, we can only say, “Thus have I heard. This is just what I have heard. I heard the true principles, and I will share them with you. Though I have not yet practiced them, this is how the true principles are explained. Let us experience them together and put them into practice together”. When we know for ourselves, we lead others to go among people together with us. This is what Bodhisattvas do. In the process of becoming a Bodhisattva, we admit what we know and what we do not know. So, we must persist in earnestly accepting and upholding the Dharma.

Thus, “All phenomena are empty and nonexistent”. This is what it says in the sutras. All phenomena: This refers to the Five Skandhas, the 12 Entrances and the 18 Realms, all worldly and world-transcending Dharma, the Four Noble Truths, the Twelve Links of Cyclic Existence, actualizing the Six Paramitas in all actions and even the 84,000 Dharanis. They are all empty and still, inherently without existence.

“All phenomena” refers to “the Five Skandhas, the 12 Entrances and the 18 Realms”. If you have been listening to the Dharma, then you have probably heard of these before. The 12 Entrances are the eyes, ears, nose, tongue, body and mind that each perceives the outer sense objects of form, fragrance, taste, touch, phenomena and so on. With the 12 Entrances, when our eyes perceive something, that state then enters our eye-consciousness. These are the 12 Entrances.

The 18 Realms refers to the Roots, the Dusts and the Consciousness. We have Six Roots, the external world has Six Dusts and in our minds we have the Six Consciousnesses. These three sixes make up the 18 Realms. There is “worldly and world-transcending Dharma”. Both worldly and world-transcending Dharma are contained within the Four Noble Truths and within the Twelve Links of Cyclic Existence. All of these help us understand how we have come to the world, the suffering in the world and so on. So, we should practice “actualizing the Six Paramitas in all actions”. When we can thoroughly understand and take the Dharma to heart, we can put it into practice by going among people while remaining undefiled by them. Then we will be practicing the Six Paramitas. As for the 84,000 Dharanis, the Dharani-doors are how “we retain all teachings and uphold all goodness.” These are 84,000 teachings, the methods that Bodhisattvas use to go among people; they “retain all teachings, uphold all goodness.” Everything comes back to these 84,000 teachings. So, “They are all empty and still.” Although the teachings they use are many, the Bodhisattva’s state of mind still continually remains empty. Since they comprehend all the teachings, they remain undefiled while they are among others. So, “[They remain] empty and still.” Their inner state is empty and still, so they remain undefiled. [Phenomena are] “inherently without existence.” There is nothing there. They are “empty and without existence.” This means that “conditioned phenomena are empty.” “They do not permanently abide, nor do they arise or cease.” They do not permanently abide nor do they arise or cease.

They do not permanently abide, nor do they arise or cease: “They do not permanently abide” means that unconditioned phenomena are also empty. The Small Vehicle Tripitaka teaches that form arises and ceases, but nature is truly permanent. They separate form and nature into two; one is permanent, while the other ceases. According to the Great Vehicle Dharma, emptiness is form, thus it does not permanently abide. Form is emptiness, thus it is also non-arising and non-ceasing. This is different from the extreme views of the Small Vehicle. Regarding form and emptiness as non-dual is the perfect and permanent practice.

To understand this principle, we must understand unconditioned phenomena. We have already come to thoroughly understand phenomena; there is nothing permanently abiding, nor anything that arises or ceases. We need to understand all the principles clearly. Although we go among people “actualizing the Six Paramitas in all actions,” retaining all good, doing conditioned good deeds, we still need to clearly understand our mind and clearly understand “unconditioned phenomena.” “The Small Vehicle Tripitaka teaches that form arises and ceases.” They teach that “form” arises and ceases, “but nature is truly permanent.” This means only nature is truly permanent. “They separate form and nature into two; one is permanent, while the other ceases.” This is the teaching of the Small Vehicle, that our nature is always there, while everything else in the world disappears. To try to eliminate all worldly phenomena, they practice entirely for their own benefit. They want to rid themselves of all worldly afflictions and ignorance, hoping to benefit themselves by attaining lasting Nirvana. “The Great Vehicle” states that “emptiness is form, thus it does not permanently abide.” When it comes to “emptiness,” this actually applies to everything in the world. Why do we engage in spiritual practice? It is because of all things in the world that we have to engage in spiritual practice. So, amidst this illusion, there is so much suffering, so many causes and conditions coming together. This is called “phenomena.” All existing phenomena have “form.” This “form” and the emptiness of all phenomena are united, so “emptiness is form,” “thus it does not permanently abide.” All phenomena are subject to arising and ceasing. This is a cycle. Phenomena goes through this cycle like this. “Form is emptiness, thus it is also non-arising and non-ceasing.” Form is [inherently] empty, so there is nothing that arises and there is nothing that ceases. It is just an ordinary cycle. This is different from the Small Vehicle. “This is different from the extreme views of the Small Vehicle.” It does not fall to either extreme. It is not saying, “I want to purify myself, so I will not move from here at all." It also is not saying, “The world is so defiled that I do not want to enter it.” It does not have these views. The Great Vehicle holds that it is precisely because we are amidst defilement that we need to bring purity. So, this is a cycle, it is the natural law. We want to bring purity, so we are not attached to the two extremes of Small Vehicle practitioners. “We regard form and emptiness as non-dual.” This is “perfect” and “permanent.” It is perfect and permanent, the most perfect and complete way of spiritual practice. “This is known as the place people of wisdom draw near to.”

Those who are wise, who have wisdom, should draw near to this teaching and practice bringing peace and joy by being able to give of themselves to others and in the process find peace and joy themselves. “If people have this understanding, they will not fall into ignorance.” This is known as the place people of wisdom draw near to."

This is the goal of our spiritual practice. So, “Those who cultivate the Bodhisattva-practice uphold the precepts and remain pure, without transgressions in body or speech.” We always uphold the precepts in our actions and in our speech. “All people of wisdom take joy in praising others instead of disparaging them.” We praise everyone, help everyone to succeed, help them succeed in their spiritual aspirations. We want to transform others, so we must help everyone “stay on course.” We should not disparage them. So, in our spiritual practice, we help ourselves to succeed and help others to succeed as well. We ourselves should uphold the precepts and not disparage others when they are wrong. To be able to discern right and wrong clearly is what makes a person truly wise. Only in this way will we be able to engage in the practice of bringing peace and joy. 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 在線
 
20180808《靜思妙蓮華》法性空寂 不起染著 (第1409集) (法華經·安樂行品第十四)
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: