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
 

 20181016《靜思妙蓮華》他方菩薩 請願弘經 (第1458集) (法華經·從地涌出品第十五)

向下 
發表人內容
月亮
版主
版主
月亮

文章總數 : 21153
年齡 : 65
來自 : 台中
威望 : 1637
注冊日期 : 2009-01-11

20181016《靜思妙蓮華》他方菩薩 請願弘經 (第1458集) (法華經·從地涌出品第十五) Empty
發表主題: 20181016《靜思妙蓮華》他方菩薩 請願弘經 (第1458集) (法華經·從地涌出品第十五)   20181016《靜思妙蓮華》他方菩薩 請願弘經 (第1458集) (法華經·從地涌出品第十五) Empty周一 10月 15, 2018 9:40 pm

20181016《靜思妙蓮華》他方菩薩 請願弘經 (第1458集) (法華經·從地涌出品第十五)

⊙由前安樂四行,能令持法行人,現生轉障精進,萬行果圓成佛;唯恐人聞是法,無有憑據為證,故假他方菩薩,聞四行之妙法,即請娑婆弘經。
⊙本跡開二門,法喻談真秘,普使諸權小,悉證佛菩提。
⊙觀音是過去正法明如來是即本,觀音普門垂跡作權、實之跡則妙。故以本跡次權實而明之。
⊙又前明所修四行,住忍辱地為宗旨;今能修持此行之人,若干等眾,皆從忍辱地涌出故。
⊙此品雖是結前妙行之要,實為破近顯遠,開壽量之由致。
⊙「爾時、他方國土諸來菩薩摩訶薩,過八恆河沙數,於大眾中起,合掌作禮而白佛言:」《法華經從地涌出品第十五》
⊙他方請願在娑婆世界護持是經。他土菩薩,聞四行功德,發願住此弘宣,是故請願在娑婆弘教。
⊙爾時、他方國土諸來菩薩摩訶薩,過八恆河沙數:從他方國土來諸菩薩聽法者眾多。
⊙於大眾中起,合掌作禮而白佛言:將欲請委,起身具儀而白佛言。

【證嚴上人開示】
由前安樂四行,能令持法行人,現生轉障精進,萬行果圓成佛;唯恐人聞是法,無有憑據為證,故假他方菩薩,聞四行之妙法,即請娑婆弘經。

由前安樂四行
能令持法行人
現生轉障精進
萬行果圓成佛
唯恐人聞是法
無有憑據為證
故假他方菩薩
聞四行之妙法
即請娑婆弘經

前面「四安樂行」,文殊菩薩與釋迦牟尼佛巧妙地,文殊菩薩請佛來為後來的眾生,講出了,我們要如何來弘揚這部經。釋迦牟尼佛就告訴大家,修行人間,行菩薩道很重要,菩薩道就是在《妙法蓮華經》。要講說《妙法蓮華經》精神、理念在人間,很不容易,困難重重,會遭遇到種種種種的困難。文殊菩薩聽佛向大眾這樣說,也考慮到大眾的心生畏懼,所以文殊菩薩的智慧,趕緊快再來請佛陀,說:「佛陀啊,這部經既然是這麼重要,未來的眾生,確實需要這部經的精神,真諦妙理延續人間教化;需要現在的人來發心,才能夠將這部經這樣繼續流傳。但是,要所遇到這麼多的困難,險境重重,有什麼方法避免困難,能夠將經的精神、理念,延續在未來後世?」當然這是佛陀的本懷,釋迦牟尼佛一大事因緣,就是為了要教菩薩法來,菩薩法就是要再延續下去;經還沒有說完,當然要顧好人人的心,不要生畏懼。

因為大家的心,才經過了聲聞、經過了緣覺,現在佛陀大力推動著,希望大家轉小向大,才開始啟發大家的心;有人開始發心了,所以才為他們授記。授記之後,還很久才能夠成佛,這個很久的當中,要成佛的過程一定要行菩薩法,菩薩法就是要持此經。所以,佛陀開始講這部經,就用很誠實、坦白告訴大家:「你若發心,你若立願,你要持這部經在後世,你就要心理準備,有這樣、這樣這麼多的困難。」這先要誠實的話說在前,但是也是要顧好大家的心,擔心怕大家力量還不夠,就生起了畏懼。

佛心,佛佛道同,文殊菩薩是過去龍種上尊王佛;文殊菩薩是古來佛,他原本就已經成佛,就是為了要助釋迦佛的道場,在娑婆世界為未來的眾生,布達這樣的教法,所以他來人間助道場,叫做文殊師利菩薩。這是文殊菩薩,他是已成佛了,甚至也曾經,教過了菩薩再成佛了,就像這樣智慧至高,顯跡人間的菩薩,了解釋迦佛的心意,事先用真實語讓大家了解,這是一個很艱難的使命,要讓大家知道。因為這樣,文殊菩薩他從這當中,他就出來向佛陀,代替大眾來請佛陀講說方法,如何行菩薩道不會受到困難,講《法華經》能夠避過了,這麼多的險境、困難,所以文殊菩薩出來了,這前面也向大家說過了。

文殊菩薩請佛來講說,能夠行菩薩道,又能夠很快樂,不用遇到困難,也不會受到災難,佛陀很歡喜,才趕緊講出了避免困難、避免了我們還未成熟的大道心,這心,弘誓願還未很堅定之前,擔心我們人會退失道心。所以回過頭來說:「你能夠避開這樣的人、這樣的人。」所以我們前面說過的,要讓大家更了解、更清楚、更注意。這十種的人,我們初發心的菩薩,我們就不要靠近他們。若能夠這樣,這〈安樂行品〉我們才能夠堅定受持下去。

所以,「由前安樂四行」。四行要記得,身、口、意、誓願,是啊,身、口、意雖然很重要,我們是不是有立四弘誓願嗎?四弘誓願我們很堅定了嗎?誓願就是很堅定的意思。所以這就是四安樂行。我們若有很堅定的心,我們的道心堅固,自然入人群中就愈來就愈成熟,就不容易讓人阻礙我們,也不會很容易我們的心起動搖,我們就是很堅固。這樣,雖然遇於到困難,我們也是平安無事,也是做得很歡喜啊。

常常看到人間菩薩為人群間付出,愈是艱難、愈是難做的事情,他們為了救人,高難度他們都願意接受,非常的謹慎,步步前進,破除了困難,達成了救人的工作,之後心是多歡喜啊!所以安樂行,不怕艱難、不怕受苦,總是能夠度過了這種艱難,達到目的,這就是安樂、平安度過了。我遇到這些人,我也不受影響,我的功夫還不夠,我盡量避開,我慢慢訓練,訓練到很成熟,我遇到這些人,我的心也很安穩,不會去受搖動,這樣也是安樂行。

所以若是這樣,這〈安樂行品〉安然度過,那些方法安然度過,就能「能令持法人」,就能使持法的人,「現生轉障精進」。現在這輩子我們遇到那些人,對我們就沒有障礙了,因為我們立弘誓願,因為我們入人群,不受人群的煩惱無明污染我們。因為我們在堪忍世界,大乾坤的環境,有為法也不會影響我們。「這個環境很惡劣,我不敢進去」,或者是「這些人心態這麼複雜,我不敢靠近。」這些事情對成熟的菩薩,已經很純熟了,心很堅固了,他們不怕,所以現生此世大環境,他們無所畏。所以,對人、對事,他們也不會受影響,所以持法行人現生就能夠轉障,在現在就能夠轉障,尤其是能夠向前精進。這是這輩子就能夠這樣,持法不畏懼,現在有什麼障礙來,都不會障礙我,這樣我能夠向前前精進。

「萬行果圓成佛」。因為你不會受大環境,也不會受人群,這樣障礙我們的心志,所以「六度萬行」,平安度過,所以叫做「萬行果圓」。菩薩道,我照常向前前進,這沒有障礙,這樣就完成了這個果,就是佛的果;菩薩的因具足了,佛果就完成了。這要看我們的意志,是不是有堅定嗎?

又再「無有憑據為證,故假他方菩薩」。佛陀現在因為四安樂行,已經結束了,現在只是擔心,擔心一般的人已經發心了,發心之後,聽到前面每一品這樣過來,大家聽,哇,這持經的功德有這麼大。從無始以來,真如本性已經長久的時間,這樣糊裡糊塗,成為凡夫了,這個因緣果報在人間這麼辛苦,很不容易聽到這樣的佛法了,能夠聞法、持經,在未來苦難眾生人群中,能夠去付出等等,這功德很大,成就感很多。

就像前面一直說,「戰有功勳」,煩惱魔很昌盛,王就派兵和他戰,就像我們的心有煩惱已經出來,佛陀的大法從我們的心起,我們的心應用這個法,要去降伏那個煩惱,這倒是要有一把大功夫!戰勝了煩惱魔,我們還能夠入人群去度眾生,這是多麼的美妙啊!菩薩的過程,面對眾生,所以,這是一項人人很羡慕。若有成就的人,既然發心,那就是很發心,很趕緊要入人群去,但是人若聽了之後,很歡喜,願意發心;發心很容易,但是,沒有什麼樣的憑據,多少人能夠相信?就是考慮到,要如何加強大家的信心,有憑有據來相信,所以,現在還沒有憑據。

「故假他方菩薩」。儘管佛陀說,入人群持經說法,功德很大。六度萬行,能夠這樣入人群完成成佛果,儘管是這樣,但是要用什麼法才能夠讓大家更加相信?所以,「聞四行之妙法」,就因為假他方,就是「借」,這個「假」就是借。佛陀開始就借他方菩薩,這他方的菩薩聽到了,佛是在娑婆世界講《法華經》,大家還記得,在〈(見)寶塔品〉,他方菩薩來了,分身佛也都來了。這就是佛陀在人間,娑婆世界講《法華經》。同樣,他方菩薩也在聽經。

就像我們現在,在精舍裡面,卻是現在這個時間,這些聲音、這個形相,也已經分布在雲端裡了,落在多少的國際間。慈濟人,時間,知道這個時間到了,輕輕按一下,畫面出來了,影像看到了,聲音聽到了。這在此地說法,他方國家他們也聽到了,這用我們現在,來譬喻佛陀的過去。佛陀的過去在娑婆世界說法,他方世界的菩薩也聽到了,聽到「四行」,是「四安樂行」的妙法。他方世界也聽到了,所以他方世界,在〈從地涌出品〉,就是這個時間,他們就會湧現出來。

佛陀開始,〈安樂行品〉講完了,接下來要向大家說法。過去的跡門種種,佛陀從他此生降皇宮、修行、成佛等等,「八相成道」,從本顯跡在人間。這在前面,從〈序品〉開始,這樣一路一直過來,在某個地方與什麼弟子說法,從聲聞的教法,一直到緣覺,獨覺,一直教過來,讓大家聽。從「苦、集、滅、道」開啟,他要講到「因緣果報」、「十二因緣法」,擴展開了,一直要講到「方等」,要入「般若」去…等等,一路循循善誘一直過來,用種種方法這樣來教育,讓大家能夠體會、清楚,這全都是在「跡門」之中。

《法華經》的過程,從〈序品〉、〈方便品〉、〈譬喻品〉、〈信解品〉,一路一路一直來,〈信解品〉一直下來,這樣這全都是在敘述,現在有種種的因緣來成就。這些因緣,一直又再到很遠的時間,大通智勝佛,那時候的十六王子,尤其一直再下來,十六王子,已經在各個不同的國土裡,去成佛了,有他們的因緣等等。釋迦佛在娑婆世界,反正前面的法一直順序說下來,到了〈(見)寶塔品〉,十方佛來了,寶塔從地湧出,釋迦牟尼佛也升到虛空,開寶塔門,這大家都應該聽到那段,又再回憶,開始要如何讓大家知道,弘法功德大,這〈法師品〉講出,這樣循循善誘一直過來。這就是引起大家將這個法,從佛的顯跡人間,諸佛也就是法布置在世間。

佛佛道同,同樣的法,用種種不同的方式在人間。因為人間多變化,因緣殊勝不思議,所以因為這樣,他就用種種方法,來到〈安樂行品〉,講出了「四法」,讓我們已經了解,要如何去行菩薩道,堅定我們的心志。這跡門,顯跡的方法已經告一段落,現在要真正顯出了那個真實,那個本。總而言之,我們的根本,就像文殊菩薩還是隱本顯跡,過去已經成佛,現在在釋迦佛的道場也是菩薩。還有彌勒菩薩,彌勒菩薩也是將來要成佛,還有觀世音菩薩等等,很多都是隱本顯跡在人間。所以,現在接下來就開始一段一段,要讓大家知道,要如何持法,將這個法的真實相,要如何顯現出來,那就是要「無」,借重他方的菩薩重視,重視這個法,所以他方的菩薩來了。

現在再下去這段文,就開始「顯本」,就是開始要顯出了最根本的法,所以先借他方菩薩來娑婆世界,表達他們已經聽到「四行」,是很微妙的法;所以,大家來到娑婆世界,就是要發願弘經,來向佛陀,娑婆世界的佛,表達:「我們願意來娑婆世界,來接受這樣的法,佛將要傳法,我們願意來接受,接受佛的教法,在未來的時間、空間,我們願意延續下去。」這就是這樣向我們表態,有這樣的事相。

其實,「本跡開二門,法喻談真祕,普使諸權小,悉證佛菩提」。

本跡開二門
法喻談真秘
普使諸權小
悉證佛菩提

下去的(本)門,就是要知道我們有「本」,法的根本,但是眾生煩惱重。佛陀成正覺時,所發現到,「奇哉,奇哉!大地眾生皆有如來本性」。我們的覺性人人本具,這就是「本」;這麼簡單的事情要讓我們知道,我們怎麼有辦法去接受呢?語言聽懂,道理不懂,所以佛陀他就要隱實開權;隱這個實,就是開權。就像要隱這個本顯跡,一樣的意思。

所以「本跡」,一定要有這樣這兩個門來開,先讓大家了解,知道權小的門大家進來了。法,用法來譬喻,要說真實法,但是要用種種的方法來譬喻,所以「法喻談真祕」。雖然說事,裡面含著很深的道理,這些事相無非就是要人人,深入了解佛法的真理。要讓我們真正了解,凡夫無明顛倒,找回來我們真如的本性。所以,「普使諸權小,悉證佛菩提」,用這種權教的小教,來度小根、小機,我們凡夫(所知)粗淺,就是要用種種方便法來教育。

所以,譬喻就像觀世音菩薩,是過去正法明如來,現在是觀世音菩薩,所以「觀音普門垂跡作權」,就是權,「實跡則妙」。真真正正他是正法明如來,已經成佛了,但是他化為觀世音。

觀音是
過去正法明如來
是即本
觀音普門垂跡
作權、實之跡則妙
故以本跡
次權實而明之

我們世間人,若看觀世音菩薩的形象,那就是現女人身的形象,普門示現,用這樣的方式要來度眾生。其實他已經成佛了,就是正法明如來,就像文殊菩薩是龍種上尊王佛,這過去都已經成佛了,但是現在就是現跡,「故以本跡」。「本」和「跡」,就是這樣來平行走。所以我們要很用心體會到。

其實,佛陀有很大的含義,要來講說未來〈從地涌出品〉,〈如來壽量品〉,就是要從這個地方開始,所以大家稍微了解;了解過去佛陀他是如何來人間,講《法華經》的次序,是如何過來的。過去有種種,從他的「八相成道」、說法,《法華經‧序品〉一路一直來,這個用意,到現在開始第十五品,就是〈從地涌出品〉,我們要很用心來體會,體會這〈從地涌出品〉。

又前明所修四行
住忍辱地為宗旨
今能修持此行之人
若干等眾
皆從忍辱地涌出故

因為前面四行中,他要從忍辱地開始,要忍辱,這就是宗旨。前面「四行」要忍。現在受持此行的人有多少?因為要持經說法,其實不是那麼簡單。所以,真正要受持沒有多少,就是有「若干」,有多少的數字呢?所以,「皆從忍辱地湧出」。這些人,這是一個譬喻。現在讓大家先了解,〈從地涌出品〉,到底有多少人願意這麼的勇敢,真正立弘誓願,我真的願意受持。

這要經過了歷練,要在困難中;雖然困難,也不將它當做困難,是因為甘願,所以很歡喜、安樂。這是要經過了忍耐,若沒有忍耐,那個困難的事情沒有辦法解決,一定要忍耐。人、事、物有困難,就是要忍耐,所以「六度萬行」,忍是中心,所以忍耐很重要,這個忍辱很重要,要忍。世間不論聽到聲音,看到形,我們還是都要忍,這個忍的心地,才能夠湧現出了大菩薩的心願。我們要有忍耐,這個心的地,心地湧出,那就是要用忍辱這個功夫,才有辦法。所以說起來,能夠從地湧出到底有多少人?真正發願要持經,到底又是有多少人?所以,我們真的是,要很用心去體會。

所以這品,第十五品,「此品雖是結前妙行之要,實為破近顯遠,開壽量之由致」。

此品雖是
結前妙行之要
實為破近顯遠
開壽量之由致

這品的意義,我們若再用心看下去,那就是我們結束了前面,我們要如何去修行,要有這個心理準備,佛陀已經說很多方法了,現在就是「破近顯遠」。要知道不是只有娑婆世界,在這個堪忍,其實他方世界,也已經了解這個法。同時,這人、我,是我,我自己,以及別人,別人也能夠了解;在過去的你、我和他,大家,我們還是在凡夫,很多的迷茫,很多的見解,很多的無明,很多的論調,現在都要將它破除了。好好的我們要將心,原來本具的真如本性,無量劫前開始發心,如佛陀承傳著大通智勝佛。

其實,大通智勝佛的過去,還有無量的塵點劫,我們這個遠景,很過去的、很遠的事情,我們就要將它拉回來,在我們的心;我們要承認,承認、相信,相信我們的真如本性與佛同等,相信我們的真如本性,無始來今就是本有的。這個理的源頭是無始無終,所以我們應該要能體會這一點。「破近」,「近」就是,我們生生世世的執著無明,我們現在要轉過來,要將它放棄;我們要追、找,找出了我們這個真如本性,建立我們的信心。所以,「開壽量之由致」,這個「壽」,那就是很長遠的時間,很長、很長。我們現在開始,就要去了解這壽和量,到底真正能夠發心,到底我們的起源從哪裡來?這我們開始要來探究。

進入本文,那就是:「爾時、他方國土諸來菩薩摩訶薩,過八恆河沙數,於大眾中起,合掌作禮而白佛言:」

爾時
他方國土
諸來菩薩摩訶薩
過八恆河沙數
於大眾中起
合掌作禮而白佛言
《法華經從地涌出品第十五》

我們從這段文,就知道它是這麼多,長,很長,時間也長,空間也遠。所以,「過八恆河沙數」,量也很多。大眾中,佛陀在說法,他們就已經在場了,所以才會說「於大眾中起,合掌作禮而白佛言」。這我們要很用心去體會。我們要「破近顯遠」,先要跟我們說,不要用執著在那個數字;有限的執著,我們凡夫心的執著在這個數字,不要用凡夫心來看這個境界。我們道理本來就是無量無數,天地虛空、宇宙等,天體全部,我們是無法,用我們凡夫這種的心量去測,所以我們應該要「破近」,破近凡夫的心。我們要現出了,諸佛菩薩的大覺出來,所以我們要去體會,佛要來證實這個道理之開闊,量數很多。所以,「他方」。這些菩薩就是在娑婆世界,開始要請願了。

他方請願
在娑婆世界
護持是經
他土菩薩
聞四行功德
發願住此弘宣
是故請願
在娑婆弘教

雖然佛陀是為娑婆世界眾生說法,但是他方菩薩來聞法,這我們在〈(見)寶塔品〉,就很清楚了,所以「在娑婆世界護持是經」。他們在這裡聽法,就要在這個地方發願,發願他們要在這個地方護持。因為佛陀感慨,將要入滅了,法什麼人來傳?所以才有他方世界現場聽經,他們感動、發願,願意在娑婆世界來弘法。所以,「他土菩薩,聞四行功德」,所以發願住此弘經,聽到這樣在這裡弘經功德很大,他們願意在這個地方來弘經。是故請願住在娑婆世界來弘教,是故請願住在娑婆世界來教法。這就是經文要這樣為我們解釋。

爾時
他方國土
諸來菩薩摩訶薩
過八恆河沙數:
從他方國土來
諸菩薩聽法者眾多

就是來在娑婆世界聽法的人。「於大眾中起,合掌作禮而白佛言」,這麼多的菩薩在現場,來發心立願,他們也很恭敬的心這樣起來,從大眾中站起來,恭敬的形態,合掌來向佛表達他們的心願。這恭敬的心如律如儀,不論他們是從他方來,他們請願在娑婆,他們也是很有禮節。

所以這樣請願,希望佛陀會委託他們,來娑婆世界。畢竟他們是在他方的世界,他們要在娑婆世界弘法,也都要請佛陀授權給他們,所以「請委」,請佛陀授權給他們,能夠在娑婆世界來弘法。他們會表示著很恭敬的心。這是這段經文。

於大眾中起
合掌作禮
而白佛言:
將欲請委
起身具儀而白佛言

各位菩薩,凡是要一品新的經文開始,就要再重述過去。很期待人人聽經之後,我們就要再回憶,聞、思、修,聽經,用心聽;聽了之後,好好思考,就是回憶;回憶之後,我們要身體力行。我們要時時多用心!


月亮 在 周二 10月 16, 2018 12:03 pm 作了第 1 次修改
回頂端 向下
檢視會員個人資料
月亮
版主
版主
月亮

文章總數 : 21153
年齡 : 65
來自 : 台中
威望 : 1637
注冊日期 : 2009-01-11

20181016《靜思妙蓮華》他方菩薩 請願弘經 (第1458集) (法華經·從地涌出品第十五) Empty
發表主題: 回復: 20181016《靜思妙蓮華》他方菩薩 請願弘經 (第1458集) (法華經·從地涌出品第十五)   20181016《靜思妙蓮華》他方菩薩 請願弘經 (第1458集) (法華經·從地涌出品第十五) Empty周二 10月 16, 2018 7:56 am

回頂端 向下
檢視會員個人資料
月亮
版主
版主
月亮

文章總數 : 21153
年齡 : 65
來自 : 台中
威望 : 1637
注冊日期 : 2009-01-11

20181016《靜思妙蓮華》他方菩薩 請願弘經 (第1458集) (法華經·從地涌出品第十五) Empty
發表主題: 回復: 20181016《靜思妙蓮華》他方菩薩 請願弘經 (第1458集) (法華經·從地涌出品第十五)   20181016《靜思妙蓮華》他方菩薩 請願弘經 (第1458集) (法華經·從地涌出品第十五) Empty周三 11月 14, 2018 8:50 pm

Explanations by Master Cheng-Yan
Subject: The Bodhisattvas Petition to Spread the Sutra (他方菩薩 請願弘經)
Date: October.16.2018

“The aforementioned Four Practices of Bringing Peace and Joy can help practitioners who uphold the Dharma in this lifetime transform their obstacles and become diligent, until they perfect the fruit of all actions and attain Buddhahood. He only feared that when people hear this Dharma, there will be no evidence to verify it. So, He relied on Bodhisattvas from other lands, who heard the wondrous Dharma of the Four Practices and immediately asked for permission to spread the sutra in the Saha World.”

The aforementioned “Four Practices of Bringing Peace and Joy,” came out of Manjusri Bodhisattva’s and Sakyamuni Buddha’s skillful conversation. Manjusri Bodhisattva asked the Buddha, for the sake of sentient beings in the future, to explain how to spread this sutra. Sakyamuni Buddha told everyone that it is very important to practice the Bodhisattva-path in the world. The Bodhisattva-path is found within the Wondrous Lotus Sutra.

To expound the Wondrous Lotus Sutra’s spirit and ideals in this world is not easy. There are layers of obstacles. We will encounter many different difficulties. When Manjusri Bodhisattva heard the Buddha tell this to the assembly, he considered the assembly’s growing fear. So, Manjusri Bodhisattva, in his wisdom, quickly asked the Buddha again, “Venerable Buddha, since this sutra is so important, future sentient beings truly need this sutra’s spirit, truths and wondrous principles to continue teaching and transforming people in the world. We need people now to form aspirations for this sutra to be continuously passed down. However, being met with so many difficulties and so many dangerous circumstances, what methods can they use to avoid difficulties so they can continue the spirit and ideals of the sutra in future generations?”

Certainly, this is the Buddha’s original intent. Sakyamuni Buddha’s one great cause was to come here and teach us the Bodhisattva Way. The Bodhisattva Way must be passed on. Since He had not yet finished teaching this sutra, of course He had to take care of everyone’s heart so they would not give rise to fear. Everyone’s mind had only just passed through the stages of Hearer and Solitary Realizer. Now the Buddha was pushing very hard for His hope that everyone could turn from the Small to the Great. So, He began to inspire everyone’s mind. Once people began forming aspirations, He bestowed predictions of Buddhahood for them. After receiving their predictions, attaining Buddhahood would still take a long time.

Throughout this very long time, during the process of attaining Buddhahood, they must practice the Bodhisattva Way. Practicing the Bodhisattva Way requires upholding this sutra. So, when the Buddha began teaching this sutra, He truthfully and openly told everyone, “If you form aspirations and make vows to uphold this sutra in future lifetimes, then you must be mentally prepared for many difficulties.” He had to speak truthfully and be upfront, but He also had to look after everyone’s mind. He feared that people’s strength was insufficient and that they would give rise to fear. All Buddhas share the same heart and path. Manjusri Bodhisattva was Honorable Dragon King Buddha in the past. Manjusri Bodhisattva was an ancient Buddha. He had already attained Buddhahood in the past. It was to support Sakyamuni Buddha’s Dharma-assembly and to spread these teachings for future sentient beings in the Saha world that he came here to aid the Dharma-assembly as Manjusri Bodhisattva. This was Manjusri Bodhisattva. He had already attained Buddhahood and he had even taught other Bodhisattvas who later attained Buddhahood. With such superior wisdom, he came to the world as a Bodhisattva and he understood Sakyamuni Buddha’s intent. So, [the Buddha] first spoke honestly to help everyone understand that this is a very difficult mission; He wanted everyone to know this. Because of this, Manjusri Bodhisattva, during this [assembly], asked the Buddha, on behalf of the assembly, to teach them how to practice the Bodhisattva-path without encountering difficulties and, while spreading the Lotus Sutra, how to avoid the many dangers and difficulties. Thus, Manjusri Bodhisattva stepped forward, as we just discussed, to ask the Buddha to teach [the assembly] how to joyfully walk the Bodhisattva-path without encountering difficulties or suffering. The Buddha was very joyful and quickly explained how to avoid difficulties and how to safeguard our great spiritual aspirations that have not yet matured. Since our faith and great vows are not yet firm, He worried that we will retreat in our spiritual aspirations.

So, He explained, “You should avoid these kinds of people and those kinds of people.” So, as we have previously discussed, [the Buddha] wanted to help everyone understand, be clearer and more vigilant. When it comes to these 10 types of people, for us newly-inspired Bodhisattvas, we should not draw near to them. If we can do this then we can continue to firmly accept and uphold this Chapter on. So, there are “the aforementioned Four Practices of Bringing Peace and Joy”. We must remember the Four Practices of body, speech, mind and vows. Indeed! Though body, speech and mind are very important, have we formed the Four Great Vows? Are we very firm in our Four Great Vows? Forming vows requires us to be very resolute. These are the Four Practices of Bringing Peace and Joy. If we have firm resolve and our will to practice is solid, then, naturally, we will become more mature as we go among people. It will not be easy for others to obstruct us or for our minds to waver; we will be very firm. Thus, even when we encounter difficulties, we will still be safe and sound, and we will be joyful in doing our work. We often see Living Bodhisattvas giving of themselves among people. However difficult the job is, for the sake of helping others, they are willing to accept any challenge. They are very vigilant, and advancing step by step, they overcome all difficulties to complete the work of saving others. Afterwards, their hearts are very joyful.

So, in the practice of bringing peace and joy, they do not fear difficulties or hardships. They can always overcome these difficulties to achieve their goals. This is [how they bring] peace and joy. They overcome [difficulties] with peace and joy. “When I meet these people, I am not affected. But my skills are not sufficient yet, so I try my best to avoid them. I gradually practice until [my skills] are very mature. Then, when I encounter these people, my mind will be very peaceful and firm. It will not waver.” This is also practicing bringing peace and joy.

So, in this case, they peacefully overcome [difficulties] with methods from the Chapter on the Practice of bringing peace and Joy. Peacefully practicing these methods “can help practitioners who uphold the Dharma in this lifetime to transform their obstacles and become diligent.” Now, the people that we meet in this lifetime will not obstruct [our spiritual practice]. This is because we have formed great vows so that, when we go among people, we are not contaminated by people’s afflictions and ignorance. While we are in this world that must be endured, in this greater environment, conditioned phenomena will not affect us. “The environment is very vile. I dare not enter,” or “These people’s mentalities are so complicated. I dare not draw near.” Mature Bodhisattvas, who are very skillful and whose minds are very firm, do not fear [these things]. So, when it comes to the greater environment in their current lifetimes, they are without fear. Thus, when it comes to people and things, they will not be affected. So, practitioners who uphold the Dharma can transform obstructions in their current lives. They can transform obstructions right now, and in particular, they can diligently advance. Already in this lifetime, they are able to uphold the Dharma without fear. Now, no matter what obstacles arise, they will not be obstructed. They can keep advancing forward. “They perfect the fruit of all actions and attain Buddhahood.” When we are no longer affected by our greater environment or by people who obstruct our resolve, we can “actualize the Six Paramitas in all actions” and safely overcome [difficulties]. This is “perfecting the fruit of all actions”. When it comes to the Bodhisattva-path, we can make regular progress without obstructions. This is how we perfect this fruit, which is the fruit of Buddhahood.

Once we are replete with Bodhisattva-causes, we will attain the fruit of Buddhahood. This all depends on whether our resolve is firm. Furthermore, “He only feared that when people [heard] this Dharma, there [would] be no evidence to verify it. So, He relied on Bodhisattvas from other lands.” Now, as the Buddha finished teaching the Four Practices of Bringing Peace and Joy, He only worried [about one thing]. He was worried about average people who had already formed aspirations. After forming aspirations and having listened to all these previous chapters, everyone [thought], “Wow! The virtues and merits of upholding this sutra are so great!” Since Beginningless Time, for a long time, our nature of True Suchness has been deluded and confused, which makes us unenlightened beings. Our karmic retributions have led to our experience of hardship in this world. The Buddha-Dharma is not easily [encountered]. That we are able to listen to the Dharma, uphold the sutra and go among future suffering sentient beings to give of ourselves and so on, [means] we will gain many virtues and merits and a great sense of accomplishment.

Previously, we were discussing “accomplishments in battle”. The mara of afflictions is aggressive, so the king mobilized soldiers to fight him. This is just like how, when our minds have given rise to afflictions, the great Dharma of the Buddha arises in our minds and we utilize this Dharma to subdue these afflictions. This truly requires great skill. After defeating the mara of afflictions, we can then go among people to transform sentient beings. This is so beautiful and wondrous! In the process of our Bodhisattva-practice, we encounter sentient beings, so everyone greatly admires us. For those [capable of] great accomplishments, once they form aspirations, they become very dedicated. They want to go among people right away. When some people hear the Dharma, they are very joyful and willing to form aspirations. Forming aspirations is very easy for them. However, without any kind of proof, most people find it difficult to believe. So, [the Buddha] considered how to strengthen everyone’s faith to help them establish faith based on proof.

Since there was no proof yet at the moment, “He relied on Bodhisattvas from other lands.” The Buddha said that going among people to uphold the sutra and teach the Dharma brings great virtues and merits. By actualizing the Six Paramitas in all actions, we can go among people and attain the fruit of Buddhahood.

Although this is how it is, what teachings could He use for everyone to strengthen their faith in this? “[He taught them] the wondrous Dharma of the Four Practices”. To rely on other lands is to “depend” on them. “Rely” here means to depend. The Buddha thus began to depend on Bodhisattvas from other lands. The Bodhisattvas in other lands heard that the Buddha was expounding the Lotus Sutra in the Saha World.

Everyone should still remember, in the Chapter on Seeing the Stupa of Treasures, how Bodhisattvas from other lands came along with the Buddha’s manifestations. This was when the Buddha was in this world, expounding the Lotus Sutra in the Saha world. At the same time, Bodhisattvas from other lands were also listening to the sutra. This was just like how, right now, we are at the Abode, and at this moment, all these sounds and images are broadcast through the cloud and are available around the world.

Tzu Chi volunteers, knowing that it is time, with a gentle click turn on the screen. They can see my image and hear my voice. As I teach the Dharma in this place, people in other lands can also hear it. In this way, we can use our present time as an analogy for the Buddha’s time in the past.

In the past, when the Buddha taught the Dharma in the Saha World, Bodhisattvas from other worlds also heard it. They heard [the teaching of] the “Four Practices”, the wondrous Dharma of the “Four Practices of Bringing Peace and Joy”. This was heard also in those other worlds. So, in the Chapter on Emerging from the Ground, at this time, people from other worlds will emerge. The Buddha had finished the Chapter on the Practice of bringing Peace and Joy and began to carry on teaching everyone the Dharma.

In the past, [He gave] various teachings using the manifest. He [manifested] being born in the palace, engaging in spiritual practice, attaining Buddhahood and so on, the Eight Aspects of Attaining Enlightenment. The intrinsic manifested in the world. Starting in the Introductory Chapter, the Buddha followed this path, [explaining how] in certain places. He taught the Dharma to certain disciples, starting from the teachings of Hearers all the way to Solitary Realizers. Thus, He continually taught for everyone to hear. Starting from “suffering, causation, cessation and the Path” and continuing with the karmic law of cause and effect and the 12 Links of Cyclic Existence, the Buddha then expanded [His teachings] by continuing on with the “Vaipulya” [teachings], then entering the “Prajna” [teachings] and so on. This was how the Buddha had patiently guided people using all sorts of methods of education so everyone could comprehend the Dharma clearly.

This was all within the method of the manifest. The course of the Lotus Sutra starts from the Introductory Chapter, the Chapter on Skillful Means, and the Chapter on Parables and it continues onto the Chapter on Faith and Understanding and so on. All of these [chapters] describe how various causes and conditions have arisen to make this moment possible. He connected these causes and conditions to a very distant time, to the time of Great Unhindered Buddha. At that time, there were 16 princes. As time went by, the 16 princes attained Buddhahood in different lands with their own causes and conditions etc. This includes Sakyamuni Buddha in the Saha World. In any case, the previous teachings were taught in order, until He reached the Chapter on Seeing the Stupa of Treasures. Buddhas from all ten directions came, and the stupa of treasures emerged from the ground. Sakyamuni Buddha also rose into the air to open the door to the stupa of treasures. Everyone should have heard this part before. Remembering further, He began to help everyone understand how great the virtues and merits are for spreading the Dharma.

He taught this in the Chapter on Dharma Teachers. [The Buddha] patiently guided us along the way until this moment. These [teachings] were to guide everyone to [accept] this Dharma which [was taught through] the Buddha’s manifestation in this world. All Buddhas spread the Dharma in the world. All Buddhas share the same path. They teach the same Dharma using many different methods in the world. This is because the world is always changing and the workings of karma are inconceivable. So, because of this, the Buddha used all kinds of methods. Arriving at the Chapter on the Practice of Bringing Peace and Joy, He taught the “Four Practices” to help us understand how to walk the Bodhisattva-path and strengthen our resolve. This teaching of the manifest, the method of teaching through manifestations, was now finished.

Now, it was time to reveal the true, which is the intrinsic. All in all, our intrinsic [nature] is like how Manjusri Bodhisattva concealed the intrinsic and revealed the manifest. He was an ancient Buddha, but now at Sakyamuni Buddha” Dharma-assembly, he [acted as] a Bodhisattva. Maitreya Bodhisattva was also there; he will attain Buddhahood in the future. There was also Guanyin Bodhisattva and so on. There were many who concealed the intrinsic and revealed their manifestations in the world.

So now, the Buddha would begin, section by section, to help everyone understand how to uphold the Dharma and how to reveal its true appearance. This meant that He had to depend [on others]. He had to rely on Bodhisattvas from other lands who valued this Dharma. So, Bodhisattvas from other lands came [to help]. In the next passage, [He] began to “reveal the intrinsic”. He began revealing the most fundamental teachings. So, the Buddha first relied on Bodhisattvas from other lands to come to the Saha World, expressing that they had already heard about the “Four Practices” and that it was very subtle and wondrous Dharma. So, they all came to the Saha World to make vows to spread the sutra. They came to the Buddha of the Saha World and declared, “We are willing to come to the Saha World to accept this Dharma. The Buddha is about to spread the Dharma, and we are willing to accept it. We are willing to accept the Buddha’s teachings, and in the time and space of the future, we are willing to pass them on”. This is how they expressed their mindset to us. This was what happened.

In fact, “[The sutra] opens two doors, the intrinsic and the manifest. The Dharma and analogies clarify the profound truth, enabling all those in limited [vehicles] to realize the Buddha’s wisdom.

Next, In “the teaching of the intrinsic, we must know that we all intrinsically have the root of the Dharma”. It is just that sentient beings have severe afflictions. When the Buddha attained perfect enlightenment, He realized that “How amazing! How amazing! All beings possess the Buddha’s intrinsic nature”. All of us possess this awakened nature. This is what “the intrinsic” refers to He wanted to help us understand this simple fact, but how could we accept it? We may understand the words, but not the principles. Therefore, the Buddha had to conceal the true and open the provisional. Concealing this truth meant that He had to teach the provisional. This is the same as concealing the intrinsic and revealing the manifest. The meaning is the same. So, there are “the intrinsic and the manifest”. We need to open these two doors. The Buddha first helped everyone know the door of the provisional, limited [vehicles] so they would enter. He used this [limited] Dharma as an analogy. He wanted to teach the True Dharma, but He needed to use various methods to create analogies.

So, “The Dharma and analogies clarify the profound truth”. Although we say that matters contain very profound principles, these matters and appearances are meant to help everyone deeply understand the true principles of the Buddha-Dharma. They are meant to help us truly understand how ordinary beings are ignorant and deluded and to help us find a way back to our nature of True Suchness. So, He “enabled all those in limited [vehicles] to realize the Buddha’s wisdom”. The Buddha uses the limited teachings of the provisional to transform those of limited capabilities. As ordinary beings, our knowledge is superficial so He had to use various skillful means to teach us. So, this is like Guanyin Bodhisattva who was Clear True Dharma Tathagata in the past but is Guanyin Bodhisattva in the present. So, “The manifest is the universal doors of Guanyin”. This refers to the provisional. “These manifestations of the true are wondrous”. In truth, he was Clear True Dharma Tathagata. He had already attained Buddhahood, but he manifested as Guanyin.

Guanyin was Clear True Dharma Tathagata in the past. This is the intrinsic, while the manifest is the universal doors of Guanyin. These manifestations of the provisional and the true are wondrous. Thus, He used the intrinsic and the manifest, the provisional and the true in sequence to explain [the Dharma].

For us in this world, if we look at the image of Guanyin Bodhisattva, he appears in the form of a woman. He manifested “universal doors” as his method to transform sentient beings. In truth, he has already attained Buddhahood as Clear True Dharma Tathagata. Likewise, Manjusri Bodhisattva was Honorable Dragon King Buddha. They have already attained Buddhahood in the past. However, now they use the manifest. “Thus, He used the intrinsic and the manifest”. The intrinsic and the manifest are applied in parallel in this way. We must very mindfully seek to comprehend this. In truth, the Buddha’s [teachings] have great significance. In order to teach the future Chapter on. Emerging from the Ground and the Chapter on the Tathagata’s Lifespan, He had to begin in this place, so everyone could gain some understanding of how the Buddha came to the world in the past, and the order in which He taught the Lotus Sutra up to this point. He had all kinds of [manifestations] in the past, starting with the Eight Aspects, attaining Buddhahood and teaching the Dharma. From the Lotus Sutra’s introductory Chapter, all along the way [He had] this intent. Now, as we enter Chapter 15, the Chapter on Emerging from the Ground, we must very mindfully seek to comprehend it.

Also, the sutra explained previously that the goal of cultivating the Four Practice was to abide in the ground of patience. So, now people who were able to cultivate these practices, however many they were, all emerged from the ground of patience.

In the aforementioned Four Practices, they had to start from the ground of patience. The purpose [of practice] is developing patience. In the previous “Four Practice, we had to have patience”. How many people were now accepting and upholding this practice? To uphold the sutra and expound the Dharma is truly not that easy. So, there are not many who truly want to uphold it. Thus, among these “however many, what exactly is the number? All emerged from the ground of patience”. These people [came], this is an analogy. He now wished to help everyone understand the Chapter on Emerging from the Ground and how many people that were willing to so bravely, truly make great vows to willingly uphold [the sutra]. We must go through training in difficult times. Although things may be difficult, we do not see them as difficulties. Because we are willing, we are very joyful and peaceful. This requires patience. Without patience, we are unable to resolve our difficulties. So, we must patiently endure. People, matters and things [create] difficulties, so we must endure. In “actualizing the Six Paramitas”. In all actions, patience is central. So, patience is very important. To be patient is very important, we must endure.

In the world, no matter what sounds we hear or what appearances we see, we must still be patient. Only with this ground of patience in our mind can we give rise to the vows of great Bodhisattvas. We must have patience. For this ground in our mind to emerge, we need the mastery of patience. Only then is this possible.

Now that I have mentioned it, how many people can emerge from the ground? Those who truly made vows to uphold the sutra, just how many of them were there? So, we must truly be very mindful to comprehend this.

So, in this chapter, Chapter 15, “though this chapter concludes the essence of wondrous practices of the previous chapter, it actually destroys the near to reveal the far and explains the original cause of [the Tathagata’s] lifespan.”

As for the meaning of this chapter, if we continue reading mindfully, we have concluded the previous [teachings] on how to engage in spiritual practice, so we must be mentally prepared. The Buddha had already taught us many methods and now, He was to “destroy the near to reveal the far”. We must know that it is not only the Saha World that must be endured.

In fact, in other worlds, they have already understood this Dharma. At the same time, regarding others and ourselves, we ourselves, as well as others can understand this. In the past, you, me and others were all still ordinary beings. We had many deluded views and understandings, much ignorance and many arguments. Now, we must eliminate them all. We need to earnestly return to our mind, which originally contains our nature of True Suchness.

Countless kalpas ago, we make aspirations just like how the Buddha passed on what Great Unhindered Wisdom Superior Buddha taught. In truth, prior to Great Unhindered Wisdom Superior Buddha, there were countless dust-inked kalpas. This was our far [past] from very long ago, things that are very distant. We must pull these things back into our minds. We must recognize and believe these, believe that our nature of True Suchness is equal to the Buddha’s. We must believe that our nature of True Suchness has existed since Beginningless Time. The source of the principles has no beginning nor end. So, we need to be able to comprehend this point. We must “destroy the near”. The “near refers to our attachments and ignorance throughout countless lifetimes. We must now transform them and set them aside. We must pursue and seek out our nature of True Suchness. We must establish our faith. So, [the chapter] “explains the original cause of [the Tathagata’s] lifespan”. This “lifespan” refers to a very long and distant time. [This time] is extremely long. We can now begin to understand this lifespan and its length. How can we truly form aspirations? Where exactly did our source come from? We must now begin to explore this.

We now come to the sutra passage, which says, “At that time, those Bodhisattva-Mahasattvas coming from other lands exceeded the sands of eight Ganges Rivers in number. They arose from among the assembly and with palms together, paid respect to and addressed the Buddha.”

From this [sutra] passage, we know that it was a great number, [which corresponds to] a very long [time]. It was a long time and a great distance. Therefore, “[They] exceeded the sands of eight Ganges Rivers in number”. The number was very great. In the assembly where the Buddha was teaching the Dharma, they were already present. That is why it says “they arose from among the assembly and with palms together paid respect to and addressed the Buddha”. We must very mindfully seek to comprehend this. We must “destroy the near to reveal the far”. First He had to tell us not to be attached to the number. It is a limiting attachment. Ordinary beings’ minds cling to the number. We cannot use an ordinary being’s mind to look at this state. The principles have always been infinite. The world, the universe and the totality of celestial bodies cannot be measured with an ordinary being’s mindset.

Therefore, we should “destroy the near,” which is the mind of ordinary beings. We must demonstrate the great enlightenment of all Buddhas and Bodhisattvas. Therefore, we must comprehend what the Buddha came to prove, how broad and expansive the principles are; their numbers are great. So, these Bodhisattvas from “other lands” had all come to the Saha World and began to petition [the Buddha].

The Bodhisattvas from other lands petitioned to safeguard this sutra in the Saha World. The Bodhisattvas from other lands, having heard of the merits and virtues of the Four Practices, made vows to abide here to spread the teachings widely. Thus, they petitioned to safeguard this sutra in the Saha World.

Although the Buddha was teaching the Dharma for the Saha World, Bodhisattvas from other lands came to listen to the Dharma. In the Chapter on Seeing the Stupa of Treasures, we saw this very clearly. So, “to safeguard this sutra in the Saha World,” they [came] to listen to the Dharma here. They wanted to make vows and safeguard this sutra in this place. This is because the Buddha lamented that He was about to enter Parinirvana, so who would spread the Dharma? Therefore, Bodhisattvas from other worlds appeared to listen to the sutra. They were moved and made vows to willingly come to the Saha World and spread the Dharma. So, “the Bodhisattvas from other lands, having heard of the merits and virtues of the Four Practices,” made vows to abide here to spread the sutra. When they heard that the virtues and merits of spreading the Dharma were great, they were willing to be here to spread the sutra.

Thus, they asked to abide in the Saha World to teach the Dharma. This is what this passage is explaining to us.

So, “At that time, those Bodhisattva-Mahasttvas coming from other lands exceeded the sands of eight Ganges Rivers in number.” In this way, all the Bodhisattvas from other worlds came here.

There was a great amount of people who came to the Saha world to listen to the Dharma. “They arose from among the assembly and with palms together paid respect to and addressed the Buddha”. There were so many Bodhisattvas present who formed aspirations and made vows. They were very reverent as they stood up, arising from among the assembly. With a reverent attitude, they put their palms together to express their wishes to the Buddha. With such reverence, they followed the rules and etiquettes. Though they came from other lands, they petitioned to be in the Saha World. They also had great etiquette.

So, they petitioned in this way, in hopes that the Buddha would entrust them with coming to the Saha World. After all, they were from other worlds. For them to be in the Saha World to spread the Dharma, they had to ask the Buddha for permission. So, “to ask to entrust” means they asked the Buddha to entrust them with spreading the Dharma in the Saha World. Thus, they expressed their reverence [to Him]. This is what the sutra passage [says].

They arose from among the assembly and with palms together paid respect to and addressed the Buddha: They were about to ask the Buddha to entrust [the teachings] to them, so they arose with proper etiquette and addressed the Buddha.

Dear Bodhisattvas, whenever a new chapter of this sutra begins, we must again review [what we read] in the past. I hope that everyone, after listening to the sutra, will once more recall [the teachings], listen, contemplate and practice. When we listen to the sutra, we must be mindful. Once we hear it, we must earnestly contemplate it; [this helps us] remember it. Once we have memorized it, we must put it into practice. 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
 
20181016《靜思妙蓮華》他方菩薩 請願弘經 (第1458集) (法華經·從地涌出品第十五)
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: