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 20180925《靜思妙蓮華》髻喻權教 珠喻實理 (第1443集) (法華經·安樂行品第十四)

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20180925《靜思妙蓮華》髻喻權教 珠喻實理  (第1443集) (法華經·安樂行品第十四) Empty
發表主題: 20180925《靜思妙蓮華》髻喻權教 珠喻實理 (第1443集) (法華經·安樂行品第十四)   20180925《靜思妙蓮華》髻喻權教 珠喻實理  (第1443集) (法華經·安樂行品第十四) Empty周一 9月 24, 2018 9:06 pm

20180925《靜思妙蓮華》髻喻權教 珠喻實理 (第1443集) (法華經·安樂行品第十四)

⊙世間知識難堪信,甚深微妙法如是。善惡因緣循環報,是為易信解之法,而大乘圓頓之教,則甚為難能信受;凡夫性淨可成佛,為難信中之難信。
⊙獨王頂上一珠,轉輪王喻如來,髻喻二乘權教,珠喻一乘實理;珠在髻中,猶如實理為權所隱。
⊙謂如來於法華會上,開權顯實授記二乘,轉小向大而得作佛,猶輪王解髻中之珠,與功臣故以此為喻。
⊙「如來賢聖諸將與之共戰,其有功者,心亦歡喜,於四眾中為說諸經,令其心悅。」《法華經安樂行品第十四》
⊙「賜以禪定、解脫、無漏根力、諸法之財,又復賜與涅槃之城,言得滅度,引導其心,令皆歡喜,而不為說是法華經。」《法華經安樂行品第十四》
⊙「文殊師利!如轉輪王,見諸兵眾有大功者,心甚歡喜,以此難信之珠,久在髻中,不妄與人,而今與之。」《法華經安樂行品第十四》
⊙難信之珠,喻甚深難思議,難信難解之妙法華經。喻髻珠久祕,而今與之。喻久祕深藏之法華經,向來未曾宣說,而今乃敷演說之。
⊙文殊師利!如轉輪王,見諸兵眾有大功者,心甚歡喜:轉輪王喻如來,兵眾有功,如王心甚喜。兵眾有大功,即喻賢聖軍,已降伏諸魔,已滅三毒、出三界等是。
⊙如轉輪王,喻有大功勳。謂於一切善法,精進勤修持,不生懈怠,圓滿善業。派兵將征伐,有戡亂之策。
⊙喻滅惑斷無明之功:於事理決斷,慧心安法於境決斷,名之為智。是智有能進修大乘之機,故心甚歡喜。
⊙以此難信之珠,久在髻中,不妄與人:以此頂上難信之法,八萬四千法門,名為頭髮,此妙法者,法中最勝,如髻中珠,四十餘年祕而不談,名為久在。為機未熟,故不即速說。
⊙今解髻即開權 與珠即顯實。喻法華開顯,久默斯要,祕而不談,故云不妄與人。
⊙而今與之:而今靈山、根氣既淳正是其時,觀而付與。
⊙「如來亦復如是,於三界中為大法王,以法教化一切眾生。」《法華經安樂行品第十四》
⊙如來亦復如是:如來下,合大功勳。如來說法,隨機受道,亦如輪王隨功賞賜。
⊙於三界中為大法王,以法教化一切眾生:為大乘教法中之王,以無漏法教化一切。

【證嚴上人開示】
世間知識難堪信,甚深微妙法如是。善惡因緣循環報,是為易信解之法,而大乘圓頓之教,則甚為難能信受;凡夫性淨可成佛,為難信中之難信。

世間知識難堪信
甚深微妙法如是
善惡因緣循環報
是為易信解之法
而大乘圓頓之教
則甚為難能信受
凡夫性淨可成佛
為難信中之難信

要用心,來體會、來了解。世間的知識難堪信,也就是說,我們世間人所知、所懂的,這樣的知識,要來了解甚深微妙法,這麼深的法,實在是很難,難堪信。我們的知識,要去相信這麼深、微妙的法,實在是不堪信。因為我們的知識很淺,哪有辦法去體會到佛陀大覺者,甚深微妙的法,這是很難啊!所以,佛陀他很想要,將他心靈境界和大家分享,卻是了解,眾生的根機是不堪,所以佛陀就開始運用,那「善惡因緣循環」的果報,來讓大家了解,因為這比較容易些。懂得聽、聽得進,要信,要相信、要了解,也比較簡單。

所以,「善惡因緣循環報,是為易信解之法」。這是佛陀對眾生根機的分析,他要觀機逗教,因為這樣,才開始用「四諦法」為開頭。但是,「大乘圓頓之教,則甚為難能信受」。所以佛陀將這大乘圓教的,圓頓的法,想要說出去,看眾生的根機,那種的迷惑、執著,所以釋迦佛,還是久久蘊藏在內心裡,還無法直接施教出去。因為他所觀機,這些眾生的根機,還是「甚為難能信受」。要他們真正徹底相信,去接受,而且持,去身體力行,唉!還沒到,根機還沒成熟,所以無法施展這樣的教育出去,是因為眾生根機還不夠。可見「凡夫性淨可成佛」,雖然要接受的根機還差很遠,不過人人,這些凡夫的性,凡夫本性,本來就是真如本性。真如本性就是能夠成佛,這是佛陀所相信,而且很篤定人人本具佛性。儘管是這樣,但是根機還是離很遠,因為我執、我相,這個煩惱、無明還是很重。雖然可成佛,無明、煩惱不去除,要如何成佛呢?

所以,「為難信中之難信」。我們要直接說出了人人本具佛性,人人絕對是無法去體會。說人人決心修行,就要身體力行,要好好修持,到了見境不動心;看見世間種種的境界,能夠保持著一念心不起動,能夠這樣如如不動,不受世間煩惱、無明所染污,這是很困難啊!所以,這個法,這個圓頓,一真實的圓頓教法,還是還隱藏著,還無法這樣施教出去。

獨王頂上一珠
轉輪王喻如來
髻喻二乘權教
珠喻一乘實理
珠在髻中
猶如實理為權所隱

這就譬喻,「獨王頂上一珠,轉輪王喻如來,髻喻二乘權教,珠喻一乘實理;珠在髻中,猶如實理為權所隱。」這段時間,一直讓大家要來認識這顆珠。看看,我們前面一直說過了,轉輪聖王,他看到諸小國起兵來犯,他就會派兵出去降伏。一一戰有功勳,一一賞賜他們,只有一項還沒有付出。就像佛陀他用法循循善誘,轉眾生的心輪,人人的心境都在無明中,緣著境界不斷複製無明、煩惱,佛陀為一大事因緣,就是這項大事──眾生複製無明這項事情,所以佛陀來人間,就是要「開、示」,讓眾生能夠覺悟,回歸清淨本性。但是,奈何眾生就是執著性很深,這個垢穢深重,沒有辦法,所以佛陀生生世世在人間,施善法、結善緣、度眾生,這是累生世來。但是眾生浮沉,浮起來又再沉下去,發善心、立善願、行善行。一段時間,不堪外面境界再來起動,這念心很快就散失,所以起起落落、浮浮沉沉,所以生生世世一直來,一直施教,重複再重複。眾生就是這樣。

所以,佛陀既然因緣漸漸成熟,現相成佛了,其實三寶具足,佛、法、僧既具足了,在僧團裡典範施教,雖然佛陀知道,僧團的根機不整齊,但是要找到真正一點即悟,一善即永恆,這種的善願,這要他們永遠保持,周圍環境是不理想呢?所以他就要用時間來換環境,設方便來施教。所以過去四十年間,這個時間,眾生從聲聞,從聲音聽入,慢慢了解,時間、次序有前後,有因緣進來了,有因緣開始接觸;聽了,慢慢進步了,開始懂得從這個法,緣外面的境界,體會無常。

那就是緣覺,佛陀盡心力隨眾生根機,隨機逗教,四十二年間,什麼樣的方法都說了,根機呢?慢慢引導。就如轉輪王統領國家,若有人來侵犯,就要派出了去降伏的兵眾。就像釋迦佛,似轉輪聖王,他平時就是要好好循循善誘。就像國家的兵將,平時也要練,要操兵、要練將,這就是譬如我們平時,我們也要靜謐的心態,好好用功,調適我們的心思,我們有正善行嗎?有善思惟嗎?我們的心有定下來嗎?我們的智慧有開啟嗎?這在平時,佛陀不斷給我們法,我們要不斷接受、不斷進步,這精進,這就是轉輪聖王,在練我們的心思,轉我們的心輪。

我們幾天前不就是說過呢?說天下,統領四大部洲,其實說天下,這麼大,虛空有盡,但是我們的心量無窮盡,所以要說的就是我們的心輪,統攝遍空法界的道理。我們應該都要知道,這就是佛陀心靈的境界。「佛心為己心」,佛所知曉、所覺悟的環境、道理,我們也應該要知道啊!佛陀這樣教我們,就是希望我們的心境,和佛的心境會合。我們現在一直在呼籲大家,「佛心為己心」,我們現在就是要學佛的心境。所以,現在要學,「師志為己志」,大家共同一心志,就是要學佛,學佛的心境,學佛回歸心靈的本性。所以,這只是唯一一條路,是微妙的道理,甚深微妙法就是這樣。不是世間人的知識能夠堪得信,所以我們就要不斷精進,不斷磨練我們自己,能夠到達佛心為己心,佛的境界就是我們的境界。不過我們現在,離佛的境界是很遠,所以我們要平時我們要精進,我們要在正行法,正行的法,正思惟。這種的三昧禪定的境界,我們的心就是要定在這個地方,才有辦法開啟智慧。

境界還離那麼遠,我們回歸回來立弘誓願,大家共同,彼此我們要向前走。所以「師志為己志」,我們要追隨佛的心的意境,我們只好,大家就要用共同心志去追求。佛陀的時代也是這樣,啟發大家的心,讓大家啟發他那分智,不只是知而已,是智慧,不是知識;轉「識」為「智」,轉那個知識為智慧。希望我們人人現在,是轉識為智的時刻,所以我們能夠共同一志,追求這個微妙的真理。

佛陀也是用四十多年循循善誘,四十二年後,佛陀的年齡已經是這樣了。佛陀了解因緣,儘管根機還未整齊,他也一定要將這個法,最後這個法一定要說出來。所以,「獨王頂上一珠,轉輪王喻如來」。就像轉輪王,轉輪王是世俗統領人間的王。古時候的人把頭髮留長,到了有地位、有年齡,他的頭髮就要將它結起來。結起來,就是在頭頂上,所以這是髮髻。「髻喻二乘權教」,就轉來如來的教育,將那個髻就是表示就像教,教育。佛陀要施展教育,因為眾生根機,所以他就要分,分方便法。方便叫做「權」,權巧的教法,隨機說法。珠就是譬喻一乘的實理。這一乘的實理是在佛的心懷,心腦裡面,所以這還沒有,還沒有展現出來,所以我們過去一直說,還沒有暢演本懷,這個本懷就是現在所譬喻的。

所以,「珠在髻中,猶如實理為權所隱」。頭上有頭髮,這轉輪王頭上用頭髮的包。「珠在髻中,猶如實理為權所隱」,這是一個譬喻,為了要施教,所以不得不用「權」,顯權,權巧的教法來教導,所以真理被這個權巧的教法來教導,所以真理被這個權巧的教法,把它隱在下面。因為佛陀無法一下子,就撥開了權巧,一下子就用實法去施教,只好用時間,應機逗教,循循善誘。因為這樣才會「實理為權所隱」。為了要講一乘法。

所以要大家根機整齊,時機到了才能夠說,也就是說,「如來於法華會上,開權顯實」。

謂如來於法華會上
開權顯實授記二乘
轉小向大而得作佛
猶輪王解髻中之珠
與功臣故以此為喻

四十二年間都是施權,權巧方便教,一直到四十二年後,如來在這法華會的道場上,開始開權顯實,將這個「權」,權巧,將它撥開,因為「實」被權巧,這樣將它隱起來,現在將權巧撥開了,顯出了「實」的道理出來了。佛陀來人間,就是為了這件事情來的,那就是先授記,要先讓大家建立信心。信心才有辦法學法門,所以要先建立信心。所以,我們前面說過了,多少的弟子一次、再次,再三來授記。這種慢慢讓大家先建立信心。

所以,「轉小向大」。讓大家自己有信心了,知道過去所修的就是小乘法,讓大家稍微反思一下,反省一下,了解過去都是執著自己,獨善其身,只想要自己解脫。原來必定要投入人群,去兼利他人,去人群中去歷練,原來這功夫若不夠,還不能夠入人群去。所以我們也要歷練這些功夫,了解無明要預防,我們要防非止惡。我們要防非止惡,這個「戒」已經很穩定了,我們才能夠入人群去;我們的心要很「定」,才不會受人群將我們影響;我們的「智慧」要很充足,才能夠應機轉法。這就是我們要歷練。所以,現在大家知道要轉小向大,這就是佛陀開始,要將最微妙的法現前出來。所以,「轉小向大而得作佛」。自己知道:我不是只能了脫生死,我還能夠成佛,只要我走過了六度萬行,自然我就能夠到成佛的境界。總而言之,就是要借眾生苦難的環境,投入,去歷練這種,充滿煩惱、苦難的世界,去投入、去歷練,「菩薩所緣,緣苦眾生」。

所以,「猶輪王解髻中之珠」。佛陀就是譬喻那個轉輪王一樣,他在這個時間論功賞賜,這個髻中有一顆明珠,還沒有給人。這個單獨的這顆明珠,就是要看真正能夠堪得的人,才能夠得這顆珠。所以輪王也在等時機,要繼位那個時候,才能夠付出。所以,「與功臣故,以此為喻」。這顆珠一定給最有功勞的人,也就是我們修行,真正最能夠體會佛的教法,真正我們的心境,能夠與佛心靈境界會合,與天地宇宙能夠同體。這個過程,就如諸菩薩,法身菩薩;這個境界,自然就能夠到佛,與天體共一。這就是我們要好好再努力、再用心。這些境界,大家若能夠體會、了解了,再下去的道理就會比較清楚,愈來是步步要接近,因為如來開始要用法,來印證給我們,我們要好好用心。

前面的文:「如來賢聖諸將與之共戰,其有功者,心亦歡喜,於四眾中為說諸經,令其心悅。」


如來賢聖諸將
與之共戰
其有功者
心亦歡喜
於四眾中為說諸經
令其心悅
《法華經安樂行品第十四》

前面的文,如來在這個賢聖,就是小、中、大乘,這些弟子,隨順他們的根機、他們的用功。他們的煩惱無明斷到什麼程度;他們投入人群,接觸那個圓融到什麼程度;結什麼樣的緣,是好緣,是惡緣等等,佛陀就是觀機,是不是內修外行,德有具足。福德因緣要有具足,這些人他就一一為他讚歎。什麼樣的人做到什麼程度,為他肯定。這種以功賞賜,再又教他們,分析給他們知道:「你這樣做是對,但是你要再這樣來分析。救人是對的,但是你要如何考慮。」就像我們一直說的,難民的問題,這種這就是天下災難多,人間菩薩力量要增加,但是救人的人要出去,我們也要很用心去保平安,安安全全才有辦法救人。這都是平時要很用心,「你們這樣做對,但是你們要這樣這樣的考慮。」這就是安全的法,要如何施展你救人的方法。救人,苦難的人得救了,付出的人要平安、法喜充滿,這都是一樣的道理。

所以,因緣,「善惡因緣循環」,這都是在說這個事相;事相很容易,我們要去做,也能夠做。你造什麼因,這個過程中什麼樣的感受,結果有什麼樣的結果,這比較容易體會得到。所以,這論功賞賜,這個聖賢,你的心境到什麼程度,你接受多少法,佛陀要邊一直了解了。「其有功,心亦歡喜」。看到這些人已經有用功了,這樣的無明去除了,這樣的煩惱消滅了,這樣的疑惑慢慢在解,解開那些疑惑,這樣心,佛的心也很歡喜。所以,他「於四眾中,為說諸經,令其心悅」。佛歡喜了,趕緊再講經,讓他了解這個方法。「你這樣對,有這樣的缺點,你再改一下,要補充這樣的法下去。」就是這樣,又再講經,讓大家心悅,歡喜了。所以,「賜以禪定、解脫」,又再給他禪定,正思惟、正念法,如何去走,保持這個正念,這個法。

賜以禪定 解脫
無漏根力
諸法之財
又復賜與涅槃之城
言得滅度
引導其心
令皆歡喜
而不為說是法華經
《法華經安樂行品第十四》

我們不經一事,不長一智,讓人人愈做愈增長他們的智慧,同樣的道理。所以,一直到這,「禪定、解脫、無漏根力」,我們一直一直,一項一項一直了解。對佛法也是這樣,我們能夠到無漏,「戒定慧」、「信願行」、「六度萬行」,這全都我們要一步一步走過來。我們走過來,就是我們所得的,這叫做「法財」。

「又復賜與涅槃之城」。你走過了這條安穩的路,讓你身心輕安,很自在,這就是涅槃之城,靜寂清澄,這種涅槃之城。所以,「言得滅度,引導其心」。若能夠這樣,心一片淨空了,這就是我們最歡喜;沒有煩惱,就是最輕安自在,很歡喜。「而不為說是法華經」。過去就是這樣,一步一步讓他照方法做,但是最深妙的法還沒有說出來。這是四十二年前,大家安安穩穩,走過了這條修行的道路,煩惱、無明的路去除了,已經慢慢走入覺性之道了。

所以,下面的文,接下來再說:「文殊師利!如轉輪王,見諸兵眾有大功者,心甚歡喜,以此難信之珠,久在髻中,不妄與人,而今與之。」

文殊師利
如轉輪王
見諸兵眾有大功者
心甚歡喜
以此難信之珠
久在髻中
不妄與人
而今與之
《法華經安樂行品第十四》

開始了,這「難信之珠」,譬喻甚深難思議。我們要先了解一下。這顆珠,這實在是很難得哦!就是譬喻這甚深微妙的意義,「甚深難思議,難信難解之妙法華經」。

難信之珠
喻甚深難思議
難信難解之
妙法華經
喻髻珠久祕
而今與之
喻久祕深藏之
法華經
向來未曾宣說
而今乃敷演說之

《法華經》就是像這顆珠,「喻髻珠久祕,而今與之」。這已經深藏很久了,無人知,叫做「久祕」,無人知,已經很久了。所以,譬喻「久祕深藏之法華經」。就已經四十多年了,都還沒有展現出來,這已經很久了。「向來未曾宣說,而今乃敷演說之」。這時候開始普遍要向大家說了。

所以,「文殊師利!如轉輪聖王,見諸兵眾有大功者,心甚歡喜」。佛陀看到這樣也很歡喜,就像轉輪王、兵眾,去戰爭,得勝回來,王會很歡喜。同樣的道理。所以,轉輪王就是譬喻如來,「兵眾有功,如王心甚喜」。就是心王,我們的那個心王很歡喜。就像國王歡喜,或者是佛歡喜,或者是我們,去除煩惱、無明之後,輕安自在的歡喜。這就是從內心,我們「心王」,因為我們有我們的心靈世界,我們的心靈國土,三界也是在一心裡。

文殊師利
如轉輪王
見諸兵眾有大功者
心甚歡喜:
轉輪王喻如來
兵眾有功
如王心甚喜
兵眾有大功
即喻賢聖軍
已降伏諸魔
已滅三毒
出三界等是

「兵眾有大功,即喻賢聖軍」。賢聖,就是聲聞、緣覺,和初發菩薩心的人,這都叫做「賢聖」;已經降伏諸魔。這一段一段,煩惱魔眾,我們慢慢一直將它降伏掉。所以,「已滅三毒,出三界等」。我們的煩惱、無明,沒有離開貪、瞋、癡,因為有貪、瞋、癡,就伴隨著慢、疑;貪、瞋、癡若滅掉了,慢、疑就降伏了,就沒有了。所以,「如轉輪王,喻有大功勳」。

如轉輪王
喻有大功勳
謂於一切善法
精進勤修持
不生懈怠
圓滿善業
派兵將征伐
有戡亂之策

就是譬喻這個轉輪王,對那個有大功勳,已經領眾去討伐。「謂於一切善法」,就表示他這樣不斷在這個善法,「精進勤修持,不生懈怠」。就是已經在訓練中,這些將領、兵眾,不斷不斷在訓練,很勤、很精進,「圓滿善業」。就是那個不如法的事情,我們全都沒有了;有不善,我們全都將它戒除掉了,都沒有了。所以,防非止惡,那個非,不對的事情,我們也已經,都不會進來我們的心裡了。所以,因為這樣「圓滿善業」,也就是六度行,我們也都了解了。所以,「派兵將征伐,有勘亂之策」。那些兵眾,就要在煩惱還沒有起動的時候,我們就要時時去巡迴,去勘視它,讓它不要作亂起來。就是我們在修行,我們這些事情,我們都很清楚了解,受用在我們的日常,我們也要很注意。萬一,我們還未認同的事情,我們很快就被我們一個心念,將我們侵越過來。若這樣恐怕我們沒有顧守好,「防非」不住,沒有防住,所以它若侵略過來,那就要大動干戈了。所以平時就要派兵眾,這樣在那個地方顧守著,這叫做「勘亂之策」。就是有方法,不要讓它作亂起來,同樣的道理。所以,「喻滅惑斷無明」。

喻滅惑斷無明之功:
於事理決斷
慧心安法於境決斷
名之為智
是智有能進修
大乘之機
故心甚歡喜

將這個惑,惑就很多了,那就是我們還沒有乾淨的,還沒有很清楚,是非還無法去斷定,很模糊,我們這個習氣。所以我們要很用心,一層一層去了解。這種「惑」及「無明」,我們已經斷除那個功,這就是我們已經用功,用功,很了解了。所以,「於事理決斷」,知道什麼樣的事情可做,什麼事情不能做,我們能夠決斷,很清楚。該做的要認真,不該做不要去冒然,不要去冒險,那就是要好好很,分別清楚、分析清楚,所以一直都是在這樣的行動中。所以,「慧心安法於境決斷」。我們的慧,智慧、平等慧。雖然前面有「分別智」,分別可不可行;「平等慧」,我們就要知道,雖然有惡的、有善,惡的要如何去寬容他?要如何去包容?要如何去救拔,他的思想、他的觀念?要如何慢慢讓他能夠解開這分,惡習的惑,無明的行動,這種的心念、這種煩惱,如何去解開?這也是要用平等慧,好好用心來將他安於法中。菩薩在做事情也是都用這樣,要如何「苦既拔已,復為說法」,種種方法去拔除苦難,之後要如何將他安住,讓他變成了淨化,是一位回歸本性的人?看看,監獄裡面,能夠重新好好將他淨化之後,讓他的觀念、思想,有這個正善念,有這個正確的方向,善的念頭。這種再重新來,也是同樣在平等真如本性,就是平等,同樣。所以,「慧心安法於境決斷」,我們要有這樣的心量。「名之為智」。我們有分別智之後,後面還要有一個「慧心安法」,這樣才會圓融。所以,「是智有能進修大乘之機,故心甚歡喜」。

所以,「以此難信之珠,久在髻中不妄與人」。這就是譬喻這顆珠,最後也是要付出去,得到這樣的人,他就要付出。

以此難信之珠
久在髻中
不妄與人:
以此頂上難信之法
八萬四千法門
名為頭髮
此妙法者
法中最勝
如髻中珠
四十餘年祕而不談
名為久在
為機未熟
故不即速說

所以,「以此頂上難信之法」。在頭頂上的珠,就像難信的法,頭髮就含蓋「八萬四千法門」。因為眾生八萬四千煩惱,所以,煩惱無明有多少,法就要有多少,所以這叫做「為頭髮」。

頭頂上的珠,「此妙法者,法中最勝,如髻中珠」。就像那髻中的珠,來譬喻,「四十餘年祕而不談」,深藏,四十多年深藏著,都沒有說出來。「名為久在」,已經隱藏很久了。所以,「為機未熟」,因為根機還沒有成熟,時間還不到等等,「故不即速說」,因為這樣,沒有很快說出來。

今解髻即開權
與珠即顯實
喻法華開顯
久默斯要
祕而不談
故云不妄與人

「今解髻即開權」,現在要把那顆珠拿出來,就像轉輪王要將那顆珠拿出來,那就是像佛陀,開始要將這個「實」,要將它顯現出來,開權顯實。就是譬如法華開顯,把這《法華經》開顯出來了。「久默斯要,祕而不談」,很久以前一直隱藏在內心,隱藏在腦海中,就久久還未說出來。「故不妄與人」,雖然還未說出來,但是這是佛的本懷;來人間,就是為這件事情,要來「開、示、悟、入」,但是久久以來,久久都是放,隱藏在內心裡。但是,不會將它忘記給人,也不能輕易就給人,所以永遠都會記得,也永遠都要好好選擇對的人。這就是這部經,真的是很奧妙。「而今與之,而今靈山,根氣既淳正是其時,觀而付與」。

而今與之:
而今靈山
根氣既淳
正是其時
觀而付與

所以,現在在靈山會,時間也無法再等了,根機也差不多純熟了,所以時間正是要說之時。「觀而付與」,已經看了之後,決定就是要說出來。

所以,「如來亦復如是」,接下來這段文,「於三界中為大法王,以法教化一切眾生」。

如來亦復如是
於三界中為大法王
以法教化一切眾生
《法華經安樂行品第十四》

就是如來也是這樣,「合大功勳,如來說法」,就是「隨機受道,亦如輪王隨功賞賜」。

如來亦復如是:
如來下
合大功勳
如來說法
隨機受道
亦如輪王隨功賞賜

隨他的根機能夠接受的法,這條路他會走,指引他這樣走;他的腳力足夠,就指引他這樣的路走。「亦如輪王隨功賞賜」。

「於三界中為大法王,以法教化一切眾生」。

於三界中
為大法王
以法教化
一切眾生:
為大乘教法中之王
以無漏法教化一切

佛,那就是三界中的大法王了,所以,以這個法,來教化一切眾生。所以,這就是大乘的教法,大乘教法中之王,這部經叫做諸經之王。「以無漏法教化一切」,這就是佛陀人間說法,要等待說這部經的因緣,已經等四十多年,現在不得不說了。根機不論怎麼樣,總是要將這個法說出來,所以是最後。涵蓋著一切妙法,都是在這部經裡面,裡面的含義很深,需要我們大家時時用正思惟,正法的行,要好好用心,定心、智慧心,好好思考這個法裡面的意義。我們要轉識為智,把知識變成了智慧,才能夠堪得接受這部經,法才能夠時時入心。所以,學佛者,我們就要時時多用心啊!


月亮 在 周四 9月 27, 2018 3:29 pm 作了第 2 次修改
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Explanations by Master Cheng-Yan
Subject: The Pearl as an Analogy for the True Principles (髻喻權教 珠喻實理)
Date: September.25.2018

“With our worldly knowledge, we find it difficult to believe such extremely profound and wondrous Dharma. Positive and negative karmic causes will bring retributions in a cycle. This is a teaching that is easier to have faith in and understand. Yet the perfect and immediate teaching of the Great Vehicle is extremely difficult to believe in and accept. The fact that the nature of ordinary beings is pure and that they can attain Buddhahood is the most unbelievable among all these unbelievable things.”

Please be mindful! We need to deeply comprehend this. With our worldly knowledge, we find it difficult to believe; this means that, as people of this world, with all our knowledge and understanding, to comprehend the very profound, wondrous Dharma is truly difficult; it is difficult to believe. With our knowledge, this kind of profound and wondrous Dharma is truly difficult to believe. Since our knowledge is very limited, how can we comprehend the profound and wondrous Dharma of the Buddha, the Great Enlightened One? This is very difficult!

Thus, the Buddha really wanted to share His spiritual state with everyone. However, He realized that sentient beings’ capabilities made them unable to [understand] it. Therefore, the Buddha began to [teach them] about the cycle of retributions from their “positive and negative karmic causes” to help everyone understand this. Because He [made it] easier for them, people could understand and accept this. Having faith, believing in and understanding it also became easier for them.

“Positive and negative karmic causes will bring retributions in a cycle.” “This is a teaching that is easier to have faith in and understand.” The Buddha analyzed sentient beings’ capabilities in order to teach them accordingly. Thus, He began with the Four Noble Truths. “The perfect and immediate teaching of the Great Vehicle is extremely difficult to believe in and accept.” So, when the Buddha wanted to teach the perfect and immediate teaching to everyone, He [first examined] sentient beings’ capabilities and noted their delusions and attachments. This is why Sakyamuni Buddha hid these teachings in His mind for a long time; He could not teach them directly. From what He observe of these sentient beings’ capabilities, it would still be “extremely difficult”. for them “to believe in and accept” this teaching. For them to completely believe, take it to heart and uphold the teachings through practice, it was unfortunately not yet time. Their capabilities were not yet mature. So, He could not reveal the teachings to them since their capabilities were lacking.

“The fact [is] that the nature of ordinary beings is pure and that they can attain Buddhahood.” Although sentient beings’ capabilities are far too deficient to accept the Dharma, all ordinary people [still] have the intrinsic nature of True Suchness. With the nature of True Suchness, they can attain Buddhahood. This is what the Buddha believes. He is confident that everyone intrinsically has the Buddha-nature. Although this is the case, their capabilities are still far from ready. Because of their attachment to and view of self, they still have severe afflictions and ignorance. Although they are able to attain Buddhahood, if they do not get rid of their ignorance and afflictions, how can they ever do so?

Therefore, this is “the most unbelievable among all these unbelievable things.” If we directly tell everyone that we all intrinsically have Buddha-nature, they will certainly be unable to comprehend it. If we all say we are determined to engage in spiritual practice, we need to put the teachings into practice and earnestly cultivate and uphold [the Dharma] until our minds are no longer affected by [external] conditions. As we encounter the various states in the world, being able to maintain an unwavering mind, remain steadfast and not be polluted by the afflictions and ignorance in the world is very difficult. This perfect, immediate and ultimate teaching is what [the Buddha] still kept concealed. He still could not pass it on [to others].

“Only the king would have this pearl at the top of his head. The wheel-turning king is an analogy for the Tathagata. The topknot is an analogy for the provisional teachings of the Two Vehicles. The pearl is an analogy for the true principle of the One Vehicle. The pearl in the topknot is just like the true principles hidden in provisional teachings.”

Recently, we have been helping everyone to [understand the symbolism of] this pearl. We can see how previously we kept discussing the wheel-turning sage king. When he saw small nations mobilizing their troops to invade the borders, he would send his soldiers to subdue them. They all [had great] accomplishments in battle, so he rewarded them each [accordingly]. There was only one thing he would not award the. Similarly the Buddha used the Dharma to patiently guide sentient beings and turn the wheels of their minds. Everyone’s mind is [covered] in ignorance, and as we connect with external states, our ignorance and afflictions keeps multiplying. The Buddha’s one great cause was [resolving] this great issue of sentient beings multiplying their ignorance. The Buddha came to the world to “open and reveal” the teachings, to help sentient beings awaken and return to their pure intrinsic nature. Alas, the clinging [tendencies] of sentient beings are very deeply [rooted]. This defilement is so severe and profound. For many lifetimes, the Buddha came to this world to teach the virtuous Dharma, form affinities and transform sentient beings. He did this lifetime after lifetime. [It is as if] sentient beings are adrift; they float up and then sink back down again. [Some may] form aspirations and make vows to practice virtuous deeds. But after a while, they can no longer endure the outside world [without] giving rise to [discursive thoughts]. Thus, their aspirations quickly fall apart. So, they rise and fall in their practice. Thus, lifetime after lifetime, the Buddha constantly gave them teachings, repeating [Himself] over and over. This is how sentient begins are. As the Buddha’s causes and conditions gradually matured, He manifested the attainment of Buddhahood and completed the Three Treasures. Once the Buddha, the Dharma and the Sangha were all present, He imparted His teachings to the Sangha. Although the Buddha knew that the Sangha’s capabilities were not uniform, He must find a true [teaching] to [help them] immediately awaken and sustain their goodness forever; for them to uphold such virtuous vows forever, were their surroundings idea their environment needed to be ideal. So, He took the time to transform their environment and used skillful means to teach them. Over the course of 40 years, the were gradually transformed; by listening to the sounds of the teachings, they gradually understood them. Over time, one by one, the causes and conditions arose for them to start approaching the Dharma.

After hearing it, they slowly progressed. They began to learn to connect this Dharma with [phenomena in] the outside world and comprehend its impermanence. Thus, they become Solitary Realizers. The Buddha put His whole heart into teaching sentient beings according to their capabilities. For 42 years, He used all kinds of methods. When it came to their capabilities, He guided them patiently. This is like a wheel-turning king ruling a country. If there are people who invade the borders, he will send troops to subdue the enemies. Sakyamuni Buddha was just like the wheel-turning sage king. He gave [His disciples] regular and patient guidance.

A nation’s military requires regular training by taking part in military exercises. In the same way, in our own [daily living], we must [maintain] a tranquil mindset, earnestly put in effort and adjust our thinking. Are we truly engaged in virtuous practices?
Are we engaging in skillful contemplation? Have we brought peace to our minds? Have we activated our wisdom?

On a regular basis, the Buddha continuously provides us with Dharma, so we need to continuously accept it and advance. With this diligence, [we must be like] the wheel-turning sage king, training our thinking and turning the wheel of our minds. Several days ago, didn’t we talk about this? [The wheel-turning king] rules over the world’s four major continents. Although the universe is huge, it still has its boundaries. But the capacity of our minds is unlimited. What [the Buddha] wanted to teach us is that the wheel of our mind encompasses the principles of all Dharma-realms in the universe. We should all understand this. This is the Buddha’s spiritual state of mind. We “take the Buddha’s heart as our heart”. What the Buddha understood, the state He awakened to and the principles He realized are what [He wanted] us to know too!
The Buddha taught us like this with the hope that our minds could converge with the Buddha’s state of mind. We have been calling upon everyone to “take the Buddha’s heart as our own”. Now, we must learn the Buddha’s state of mind. This means we must now learn to take “our teacher’s mission as our own”. We all share the same aspiration, to learn from the Buddha, to learn the Buddha’s state of mind and how to return to our intrinsic nature. This is the only path, [comprised of] subtle and wondrous principles. This is the profound, subtle and wondrous Dharma.

It is not worldly knowledge that enables us to believe this [Dharma]. So, we must continuously and diligently practice constantly training ourselves to be able to “take the Buddha’s heart as our own,” make His state of mind our own. However, we are currently very far from the Buddha’s state. So, we need to be diligent in our daily living. We must abide in the Dharma of right conduct; we must practice right conduct and right thinking. We need to reach this state of Samadhi. Our minds must be steady and focused there before we can activate our wisdom. Coming back from discussing such a lofty state, we must make great vows. Thus, everyone works together to help each other advance.

So, to take “our teacher’s mission as our own”. We must seek after the Buddha’s state of mind all we can do is pursue it with the same aspiration. It was like this during the Buddha’s time too. He inspired everyone’s minds and helped them activate their wisdom. It was not just a matter of knowledge. It was wisdom, not knowledge. He transformed their knowledge into wisdom. We hope that now is the time for all of us to transform our knowledge into wisdom so that we can share the same mission and pursue these subtle and wondrous true principles.

The Buddha spent more than 40 years to patiently guide sentient beings. 42 years later, the Buddha was already getting old. The Buddha understood causes and conditions. Though their capabilities were not yet uniformly [mature], He had to teach this Dharma for them in the end. “Only the king has this pearl at the top of his head. The wheel-turning king is an analogy for the Tathagata”. The wheel-turning king is a king who rules over the human world.

In the past, people kept their hair long. When people reached a certain status or age, they had to tie up their hair. This hair tied on top of the head is called a topknot. “The topknot is an analogy for the provisional teachings of the Two Vehicles”. It symbolizes the Tathagata’s teachings. the topknot is an analogy for His teachings. The Buddha wanted to teach sentient beings. Due to sentient beings’ capabilities, the Buddha had to implement skillful means Skillful means are “provisional teachings”. So, the Buddha used these provisional teachings to teach them according to their capabilities. The pearl is an analogy for the true principle of the One Vehicle. This true principles of the One Vehicle was concealed in the Buddha’s mind; He had yet to reveal it. Previously, we have discussed how the Buddha had not yet carried out His original intent. His original intent is what is symbolized here. “The pearl in the topknot is just like the true principles hidden in provisional teachings”. With the hair on his head, the wheel-turning king tied a topknot. “The pearl in the topknot is just like the true principles hidden in provisional teachings”. This is an analogy. In order to teach sentient beings, the Buddha had to use “provisional [teachings]”. He had to manifest the provisional to teach and guide sentient beings. Thus, He concealed the true principles within these provisional teachings. Because the Buddha could not quickly set aside the provisional and immediately begin to teach the True Dharma, He had to take His time to teach them according to their capabilities and patiently guide sentient beings. This is why [it says], “the true principle is hidden in provisional teachings”. To teach the One Vehicle Dharma, everyone’s capabilities must be uniform and the timing must be right. It also tells us that “the Tathagata at the Lotus Assembly opened the provisional to reveal the true”.

This means the Tathagata at the Lotus Assembly opened the provisional to reveal the true and bestowed predictions on Two Vehicle practitioners. By turning from the Small to the Great, they would be able to attain Buddhahood. This is like the wheel-turning king unfastening the pearl in his topknot and giving it to those with the greatest accomplishments, and thus this is used as a metaphor.

For 42 years, the Buddha had been giving provisional teachings. After those 42 years, the Tathagata, at the Lotus Dharma-assembly, began to open the provisional to reveal the true. The Buddha set aside the provisional, because it had concealed the true. Now, he set aside the provisional to reveal the true principles. For this [reason], the Buddha came to the world. First, He bestowed predictions of Buddhahood on them to help everyone strengthen their faith. Only with faith could they learn the Dharma-doors. So, He needed to establish faith in them first. As we mentioned previously, this is why the Buddha bestowed predications of Buddhahood over and over for His disciples. This gradually helped establish their faith.

Then, “He turned from the Small to the Great”. First, He helped them [establish] their own faith by helping them realize that what they practiced before was the Small Vehicle Dharma. He helped everyone reflect on themselves a bit so they could understand how they were attached to their [view of] self in the past by only seeking to benefit themselves; they only sought liberation for themselves. All along, they needed to dedicate themselves to going among people to accrue benefits for others and train themselves. If they had not mastered the [skills] yet, they could not go among people. So, we also need to practice these skills and understand how to prevent ignorance by guarding against wrongs and stopping evils. We must guard against wrongs and stop evils. When we can firmly uphold the “precepts”, then we can go among people. Our minds must be firmly in [a state of] Samadhi to not be influenced by other people. We must have abundant wisdom to teach the Dharma according to capabilities. This is what we need to train ourselves to do. Now everyone knew that they needed to turn from the Small to the Great. This was when the Buddha started to reveal the most subtle and wondrous Dharma. “By turning from the Small to the Great, they would be able to attain Buddhahood”. We know for ourselves that we can not only transcend cyclic existence, we can also attain Buddhahood as long as we actualize the Six Paramitas in all our actions. If we can do this, we will naturally reach the state of Buddhahood.

In summary, we must go where sentient beings are suffering and dedicate ourselves, go there to train ourselves [to endure] this world filled with afflictions and suffering. We must get involved and train ourselves. “Bodhisattvas arise because of suffering sentient beings”. So, “This is like the wheel-turning king unfastening the pearl in his topknot”. The wheel-turning king is an analogy for the Buddha. Now, [in this sutra passage], he is rewarding [his soldiers’] accomplishments. In his topknot, there is a pearl that he has not given to anyone. This lone bright pearl is for those who truly have the qualities worthy of [earning] this pearl. So, the king waits for this opportunity; only when someone is ready to take over his rule will he give this pearl to that person. So, he “gives it to those with the greatest accomplishments, and thus this is used as a metaphor”. That pearl must be given to those with the greatest accomplishments. [Thus], our spiritual practice is to truly comprehend the Buddha’s teachings so that our state of mind can converge with the Buddha’s spiritual state and become one with the universe. This is the same process for all Bodhisattvas, for Dharmakaya Bodhisattvas. With the state [of mind], they can naturally reach the state of Buddhahood and become one with the universe. This requires diligent [spiritual practice] and mindfulness. If we can deeply comprehend these states, we will have a clearer understanding of the principles that follow. Step by step, we will grow closer [to the Dharma] as the Tathagata begins to apply the Dharma to affirm it for us. We need to be earnestly mindful.

The previous sutra passage states, “The Tathagata’s generals of sages and noble beings fight with them. When [the generals] have accomplishments, He is also delighted. He teaches all sutras to the fourfold assembly, making them joyful at heart.

In the previous passage, the Tathagata was among nobles and sages. These Small, Middle and Great Vehicle disciples were taught according to their capabilities and diligence. How much of their afflictions and ignorance had they eliminated? As they went among the people, were they harmonious in their interactions, were the affinities they formed positive or negative and so on? The Buddha observed their capabilities [to see if] they had [sufficient] internal cultivation and external practice and if they were replete in virtues. For those replete in blessings, virtues and karmic affinities, the Buddha praised them each individually. When people attained certain accomplishments, the Buddha would acknowledge them and reward them according to their accomplishments. Then he continued teaching them, analyzing [their conduct] so they would know, “This action you took is correct, but you must analyze this more. Helping people is [virtuous], but here are other considerations to make.”
This is like what we have been discussing regarding the refugee crisis This applies to the many disasters in this world. As Living Bodhisattvas, we must grow stronger. But when volunteers go out to help others, we need to mindfully ensure their safety. Only when we are safe can we help others.

This is what we must be mindful of at all times “You are doing the right thing, but you must take this into consideration.” This is how we stay safe as we figure out how to help other people. When we help relieve those who are suffering, and the people helping are safe, everyone is filled with Dharma-joy. This is the same principle. As for causes and conditions, “Positive and negative karmic causes will bring retributions in a cycle”. This is talking about matters and appearances. Matters and appearances are very simple. If we want to do something, we can do it. Depending on the cause we create and what we experience throughout the process, it will lead to a certain outcome in the end. This is easier to comprehend. In rewarding the accomplishments of these noble beings and sages, He wanted to know the state of their minds and how many teachings they had accepted. This is what the Buddha continuously [sought to] understand.

“When [the generals] have accomplishments, He is also delighted” He saw that these people had put in effort to eliminate their ignorance and afflictions, gradually resolving their doubts and delusions. Their doubts were resolved, and their minds and the Buddha’s mind were joyful. So, “He teaches all sutras to the fourfold assembly, making them joyful at heart.” The Buddha was joyful and quickly taught more to help them understand His methods. “This is what you are doing right, and these are your weaknesses. Please take time to correct this and supplement it with the following teachings”. In this way, the Buddha taught more sutras, bringing joy to everyone’s hearts. “He bestows Samadhi [and] liberation.” The Buddha [taught them to cultivate] Samadhi, right thinking and right mindfulness, and how to follow the path by maintaining this teaching of right mindfulness.

He bestows Samadhi, liberation, the flawless spiritual roots and powers and the wealth of all teachings. He also bestows the city of Nirvana and tells them they have attained extinction. He guides their minds, making them all joyful. Yet He does not teach them this Lotus Sutra.

Without experience, we cannot grow in wisdom; the more we all [experience], the more we grow in wisdom. It is the same principle. “He bestows Samadhi, liberation [and] the flawless spiritual roots and powers.” We need to continuously expand our understanding. It is also the same for the Buddha-Dharma. To be free of Leaks, we need precepts, Samadhi and wisdom, faith, vows and actions and “actualizing the Six Paramitas in all actions”. We must take this journey step by step. The progress we make is [determined by] what we attain. This is called Dharma-wealth. “He also bestows the city of Nirvana”. As we follow this secure and stable road, He helps us attain peace in body and mind. This is the city of Nirvana. Tranquility and clarity is [referred to as] the city of Nirvana. “He tells them they have attained extinction and guides their minds.” If we can do this, our minds will be pure and empty. This will be our greatest joy, to be free afflictions and most peaceful, tranquil and joyful. “Yet He does not teach them this Lotus Sutra.”

In the past, it was like this. Step by step, He helped them follow His methods but He had not yet taught the most profound and wondrous Dharma. 42 years before, everyone peacefully and tranquilly followed this path of spiritual practice. By eliminating their afflictions and ignorance, they gradually entered the path leading to their awakened nature.

The following sutra passage continues, saying, “Manjusri, this is like how the wheel-turning king, upon seeing those soldiers with great accomplishments, has great joy in his heart”. He takes this unbelievable pearl, which he has long concealed in his topknot and has to anyone, and now gives it to them.

It had begun; this “unbelievable pearl” represents the profound, inconceivable [Dharma]. First we need to understand this more. This pearl is precious and not easily obtained. This is an analogy for [this Dharma’s] extremely profound and wondrous meaning. [The Lotus Sutra] is extremely profound, inconceivable, unbelievable and hard to understand.

The unbelievable pearl is a metaphor for the Wondrous Lotus Sutra that is extremely profound, inconceivable, unbelievable and hard to understand. The pearl in the topknot has long been concealed, and now [the king] gives it to them. This is a metaphor for the long-concealed and deeply-hidden. Lotus Sutra It had never been taught before, and now He widely expounded it.

The Lotus Sutra is like this pearl “The pearls in the topknot has long been concealed, and now [the king] gives it to them.” This has been well hidden for a long time; nobody knows about it. Here it says it “has been long concealed”. For a very long time, nobody has known about it. This is a metaphor for “the long-concealed and deeply-hidden Lotus Sutra”. After more than 40 years, He still had not expressed it. So, this was a very long time. “It had never been taught before, and now He widely expounded it.” At that moment, [the Buddha] was about to widely teach this sutra to everyone. Therefore, “Manjusri, the wheel-turning king, upon seeing those soldiers with great accomplishments, has great joy in his heart”. Seeing this, the Buddha was also very joyful. This is like the wheel-turning king; when his soldiers go to battle and are victorious, the king is also very joyful. It is the same idea.

Therefore, the wheel-turning king is a metaphor for the Tathagata. “The soldiers with great accomplishments have the same great joy as the king”. This [also applies] to the king of our minds; the king of our minds [will also be] very joyful. Just as the king and the Buddha [both] felt joy, we [will also feel joyful] once we eliminate our afflictions and ignorance; this is the joy of being peaceful and at ease. [Since this joy] arises from our minds, we can refer to it as “the king of our minds”. We have a spiritual realm [in our minds] our spiritual land. The Three Realms are all in our minds as well.

Manjusri, this is like how the wheel-turning king, upon seeing those soldiers with great accomplishments, has great joy in his heart: The wheel-turning king is a metaphor for the Tathagata. The soldiers with great accomplishments have the same great joy as the king. The soldiers having great accomplishments is like the army of sages and noble beings having subdued all maras, eliminated the Three Poisons and transcended the Three Realms.

“The soldiers having great accomplishments [are] like the army of sages and noble beings. The sages and noble beings” are the Hearers, Solitary Realizers and those with newly-formed Bodhisattva-aspirations. They are all called “sages and noble beings”. They have subdued all maras. Little by little, we have subdued the maras of afflictions. We have “eliminated the Three Poisons and transcended the Three Realms”. Our afflictions and ignorance are inseparable from greed, anger and delusion, because greed, anger and delusion are accompanied by arrogance and doubts. Once we eliminate greed, anger and delusion, our arrogance and doubts will also be subdued. They will cease to exist. “As in the analogy of the wheel-turning king, those with great accomplishments….”

As in the analogy of the wheel-turning king, those with great accomplishments have diligently and earnestly practiced and upheld all virtuous teachings. They have never given rise to indolence, and they have perfected their wholesome karma. Sending soldiers and generals to suppress is a strategy for dealing with unrest.

This is the analogy of the wheel-turning king. Those who had great accomplishments led soldiers to subdue their enemies. They “practice and uphold all virtuous teachings”. This means they constantly [abide] in the virtuous Dharma, “practicing and upholding all virtuous teachings. “They never give rise to indolence.” When it comes to training, these generals and soldiers continuously train themselves; they are very diligent. “They have perfected their wholesome karma”. This means they had [eliminated] everything that was not in accordance with the Dharma. We [must also] eliminate all unwholesome things [until] they are no more.

Thus, we guard against wrongs and stop evils. Then, these wrongs, anything unwholesome, can no longer enter our minds. [When] this is the case, “we [will have] perfected our wholesome karma”. This means we understand [how to] practice the Six Paramitas. “Sending soldiers and generals to suppress is a strategy for dealing with unrest.” We need to be like these soldiers. Even before afflictions arise, we need to constantly make our rounds to monitor and inspect [our minds] so they will not start to create chaos. By engaging in spiritual practice, we can clearly understand these matters, apply them in our daily living and pay great attention to them. If we encounter something we do not [understand], a single thought might quickly overwhelm us. If we do not safeguard [our minds], we cannot guard against wrongdoing. Without this defense, when [these thoughts] invade us, we will have to fight a great battle. So, we must regularly send soldiers there to patrol and guard that place. This is “a strategy for dealing with unrest”. We have methods for keeping unrest from arising. The principle is the same. “This is an analogy for the accomplishment of eradicating delusions and eliminating ignorance.”

This is an analogy for the accomplishment of eradicating delusions and eliminating ignorance and being decisive on matters and principles. Their minds of wisdom peacefully abide in the Dharma and can be decisive with conditions. This is known as wisdom. With this wisdom, they have the capability to advance into practicing the Great Vehicle Dharma. Thus, it says he had great joy in his heart.

We have many delusions, things we have not fully purified or that we [lack] clear understanding of. When we cannot determine right from wrong, we remain very confused. This is [due to] our habitual tendencies. Therefore, we need to be very mindful to reach understanding layer by layer. Through these efforts, we [can] eliminate our afflictions and ignorance. This requires great effort. With effort we attain understanding. So, we can be “decisive on matters and principles”. We know which things we can do and which things we cannot do. We can be decisive and clear. We work hard to do what we should, and we do not risk doing something we should not. That requires us to put effort into discerning and analyzing them clearly. So, this is what we should always be doing. “Their minds of wisdom peacefully abide in the Dharma and can be decisive with conditions.” Here, “wisdom” refers to “impartial wisdom”. Before, [we discussed] “discerning wisdom,” which we use to determine what can and cannot do. With “impartial wisdom,” we need realize that while there are both evil and virtuous people, how do we forgive evil people? How do we accommodate them? How can we help them in transforming their thinking and mindset? How can we gradually help them dispel and resolve the delusions of their habitual tendencies, their ignorant actions and the afflictions in their minds?

For this, we must exercise our “impartial wisdom”. We need to mindfully help them abide peacefully in the Dharma. This is how Bodhisattvas do things. “Having relieved them from suffering, [Bodhisattvas] then expound the Dharma for them.” After using so many methods to relieve suffering, how can they help them peacefully abide in the Dharma, purify [their minds] and return to their intrinsic nature?

Look at the inmates [we work with] in prison. After purifying their minds, their perspectives and thinking become virtuous. Then, they can move in the right direction with good thoughts and a fresh start. Likewise, the nature of True Suchness is the same [for everyone]. “Their minds of wisdom peacefully abide in the Dharma and can be decisive with conditions.” Our minds need to have this capacity. “This is known as wisdom.” Once we have discerning wisdom, we must also “peacefully abide in the Dharma”; only then can we be in harmony with it. “With this wisdom, they have the capability to advance into practicing the Great Vehicle Dharma. Thus, it says he had great joy in his heart. He took this unbelievable pearl, which he had long concealed in his topknot and had never casually given away to anyone.” According to the metaphor, this pearl must finally be given away. After finding [the right] person, he has to give this pearl away.

He takes this unbelievable pearl, which he has long concealed in his topknot and has never casually given away to anyone: These are the supreme and unbelievable teachings. The 84,000 Dharma-doors are referred to as hair. This wondrous Dharma is the most superior of all teachings. It is like the pearl in the topknot; for more than 40 years, it was concealed and never spoken of. This is “has long concealed.” As their capabilities were not yet mature, He did not immediately and quickly teach it.

“These are supreme and unbelievable teachings.” The pearl on top of the head is like the unbelievable teachings. The hair [represents] the “84,000 Dharma-doors.” [which correspond to] sentient beings’ 84,000 types of afflictions. No matter how many afflictions or ignorance, there will be as many teachings [to dispel them]. They are “referred to as hair.” As for the pearl on top of his head, “this wondrous Dharma is the most superior of all teachings. It is like the pearl in the topknot.” It is like the pearl from this metaphor. “For more than 40 years, it was concealed and never spoken of.” It was concealed for more than 40 years and never spoken of. “This is ‘has long concealed.’” It has been concealed for a very long time. “Their capabilities were not yet mature”; [they lacked] mature capabilities, the right timing and so on, so, “He did not immediately and quickly teach it.” Because of this, the Buddha did not immediately expound it.

Now unfastening his topknot means opening up the provisional; giving them the pearl means revealing the true. This refers to opening and revealing the Lotus [Sutra]. He had long been silent on its essence and had concealed it and never talked about it. Thus, it says it was “never casually given away to anyone.

Now unfastening his topknot means opening up the provisional.” Now, the wheel-turning king wanted to take that pearl out [of his topknot]. This is like how the Buddha began to reveal “the true." He opened the provisional to reveal the true. This is a metaphor for how the Buddha would soon open and reveal the Lotus Sutra. “He had long been silent on its essence and had concealed it and never talked about it.” He had long concealed it in His mind and had never spoken about it. “It was never casually given away to anyone.” Although He had not taught it, doing so was the Buddha’s original intent.

The Buddha came to the world for this cause, to “open and reveal” for us to “realize and enter.” However, for a very long time, He concealed this [Dharma] in His mind. He did not forget to give it to people, but He could not easily expound it either. So, He would always remember to carefully choose the right people [to teach]. This sutra is truly wondrous.

“And now [he] gives it to them.” Now, at Vulture Peak, “their capabilities had matured.” Therefore, “This was the right time. On observing this, He gave it to them.”

Now, in the Vulture Peak Assembly, He could not wait any longer. Their capabilities were mostly mature, so this was the time to expound it. “On observing this, He gave it to them.” After observing this, the Buddha decided to expound it.

“The Tathagata is also like this.” The following sutra passage says, “He is the great Dharma-king in the Three Realms who uses the Dharma to teach and transform all sentient beings.”

The Tathagata is like this. This “describes their 'great accomplishments’. When the Tathagata taught the Dharma, He taught according to capabilities. This is also like the wheel-turning king rewarding the accomplishments.” Those with the capabilities to accept the Dharma would follow this path that He guided them to walk. If their legs were strong enough, [He] would guide them to follow this path. “This is also like the wheel-turning king. He is the great Dharma-king in the Three Realms who uses the Dharma to teach and transform all sentient beings.” The Buddha is the great Dharma-king of the Three Realms. He uses this Dharma to teach and transform all sentient beings. [Among all] Great Vehicle teachings, [this sutra] is king; this sutra is called the king of all sutras. [He] “uses the flawless Dharma to teach and transform all.” These are the causes and conditions by which the Buddha came to the world to expound this sutra. The Buddha waited for more than 40 years. Now, He could not wait anymore. No matter what their capabilities were like, ultimately, He had to expound this Dharma. All wondrous teachings are encompassed in this sutra. Its meaning is very profound. We must constantly use right thinking and practice according to Right Dharma. We must be earnestly mindful and [cultivate] Samadhi and wisdom to carefully contemplate the meanings inside this Dharma. We need to transform our knowledge into wisdom before we can accept this Dharma. Only then can we always take the Dharma to heart. As Buddhist practitioners, we must always be mindful!

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