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 20181018《靜思妙蓮華》娑婆弟子 應弘佛法 (第1460集) (法華經·從地涌出品第十五)

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發表主題: 20181018《靜思妙蓮華》娑婆弟子 應弘佛法 (第1460集) (法華經·從地涌出品第十五)   周四 10月 18, 2018 10:20 am

20181018《靜思妙蓮華》娑婆弟子 應弘佛法 (第1460集) (法華經·從地涌出品第十五)

⊙靈山說妙法他方遠聞,是諸菩薩眾其數眾多,超過如恆河沙無量數,聞世尊所說弘經福大,願於此穢土發誓弘通。
⊙佛止彼他方遠來,為倡導此方娑婆,弟子應力行承擔,以維護福因慧行,勤有為法歸無為。
⊙第六識:意識、第七識:末那識、第八識:阿賴耶識、第九識:菴摩羅識。
⊙「世尊!若聽我等於佛滅後,在此娑婆世界,勤加精進,護持讀、誦、書寫、供養是經典者,當於此土而廣說之。」《法華經從地涌出品第十五》
⊙「爾時、佛告諸菩薩摩訶薩眾:止!善男子!不須汝等護持此經。」《法華經從地涌出品第十五》
⊙「所以者何?我娑婆世界,自有六萬恆河沙等菩薩摩訶薩,一一菩薩各有六萬恆河沙眷屬。」《法華經從地涌出品第十五》
⊙所以者何?我娑婆世界,自有六萬恆河沙等菩薩摩訶薩:我娑婆世界自無量數弟子,應弘我法,皆是大菩薩弟子。
⊙一一菩薩各有六萬恆河沙眷屬:每一菩薩所化眷屬之眾,亦甚多如恆沙數。
⊙是諸人等,能於我滅後,護持讀誦、廣說此經。《法華經從地涌出品第十五》
⊙是諸人等,能於我滅後,護持讀誦、廣說此經:如是此土我弟子等,法緣深廣,持法者眾,皆能弘我法,利益眾生。
⊙故不勞他方菩薩住本土護持是經。以他方菩薩各有已緣,各有己任因緣。而此土自有菩薩與本土有緣,故止他方菩薩娑婆弘宣。
⊙況就深密相言之,一切佛法皆從自性而得,六識心雖具足煩惱,若悟本心盡為妙智,故須自修自證,不待他求,不假他助。若向外馳求,依賴他教化,皆非如來一乘實之教。

【證嚴上人開示】
靈山說妙法
他方遠聞
是諸菩薩眾
其數眾多
超過如恆河沙
無量數
聞世尊所說
弘經福大
願於此穢土
發誓弘通

用心體會、了解哦!釋迦牟尼佛在娑婆世界,這是一個堪忍世界。聽堪忍,我們就知道,是一個很辛苦的世間,因為世間有很多不完美的事情,而且很多怎麼逃都逃不過的苦,世間人以為錢多、位高,這樣就是叫做有福的人嗎?再怎麼有福,生命有限,自然法則──老、病、死。何況無常事多,什麼事情會發生,是我們最懼怕,卻是它隱藏在無法讓我們預料。時間、空間、人與人之間,到底是什麼時候會浮現出來?沒有人會知道,這叫做「無常」;突然發生,苦不堪啊!或者是自然的法則,明明知道這是很自然,生、老、病、死,但是人,人人生下來什麼都是這麼自然,長大的時候,開始隨著年齡、歲月過,世間的事情慢慢成熟,慢慢知道,慢慢貪心;這個貪念心起,煩惱不斷漸漸增長。

煩惱的增長,無明的造作,這已經是惹來了,我們人間不知不覺,已經造就了苦因、苦緣,就在這樣開始招攬來了。這就是人間的苦,所以它的名稱叫做「娑婆」,它梵文譯音的意,就是叫做「堪忍」。是啊,堪忍的世界裡,這麼多無明煩惱,如何去去除?什麼人會知道?什麼人能夠了解呢?釋迦牟尼佛,大覺者,所以他稱為「佛」;而我們人人是凡夫,凡夫有很多不解的煩惱,無法體會、理解。但是佛陀他覺悟、他了解,與天地萬物,那個真理與佛的覺性會合,所以緣著這宇宙之間、萬物事理,他體悟了。這個心理,與所有的事、物、理的會合,無事不通,所有的事情佛陀都了解。但是了解,要讓大家知道,談何容易?

四十多年間循循善誘,一直到靈山會,那個時候已經是年邁了,所以非說真實法不可。所以將過去那個方便法,佛陀認為應該要趕緊將真實法會合起來,讓大家知道真如本性人人本具。天下眾生苦難偏多,不懂這個道理的人很多,芸芸眾生,就都無法體會這樣的道理。所以,佛陀在「靈山說妙法」,所說的妙法,那就是他方的國土,也聽到佛陀說《妙法華經》,他們來了。因為《妙法華經》是成佛之道,也是佛佛道同;每一尊佛都是一樣,不論在任何世界說法,都沒有離開這《妙法華經》。因為這樣,他方的菩薩聽到娑婆世界,釋迦佛講說《法華經》,所以他們從他方而來,到靈鷲山來了,來聽法。所以這段文就說「他方遠聞」,這我們前面的文說過了。我們現在要再去體會、再了解。

所以,「是諸菩薩眾」其數甚多。他方來的菩薩,實在是很多、很多,無法去計算,因為如八恆河沙數,我們前面的經文還要再記得。「八恆河沙數」,光是一把沙捧起來,我們就無法算出了沙的數目,何況八恆河沙數?「其數眾多」,那個數量是很多,是從他方國來的菩薩。所以我們要去了解、去想像,在靈山那個場合,我們還記得寶塔浮起來了,多少的菩薩從他方來,那個情境猶然宛在,還是在。因為佛說《法華經》,寶塔,多寶佛已經出現了;寶塔中,多寶佛讓座給釋迦佛。塔中是雙佛,一位說法,一位是見證,大家還記得。所以,那個周圍環境,我們要用腦筋,用我們的頭腦,去思考,那個景象,真的是很多諸佛菩薩。

所以,「聞世尊所說弘經福大」。這些菩薩,他方來的菩薩,已經在這個靈鷲山聽法,他們已經都體會到,堪忍世界的眾生,心智不開,心智還未開。何況未來世時間還很長,未來世眾生芸芸,未來的世間濁氣愈來愈重,眾生煩惱愈來愈多,更是需要,需要法流傳人間。佛陀已經年邁了,在靈山說法,心情也是很沉重,因為無限的寄託,無限的盼望,希望他的弟子能夠開啟大心,立大志願。這是釋迦牟尼佛在講經,心情的描寫。所以佛陀在講法時,在前面的〈安樂行品〉,也已經佛陀說,佛將入滅,法需要傳,需要有人來接受、傳法。因為有這樣的因緣,這些菩薩起心、啟動、歡喜、甘願,發願來請釋迦牟尼佛,來允准我們,「您若能授權給我們,我們願意在這個地方,為未來的眾生說法。」佛陀所盼望的,是娑婆世界的弟子,娑婆世界的弟子是從迷茫中,佛陀循循善誘。

儘管〈安樂行品〉的後面,這段文,佛陀說就是要精勤,哪怕是做夢,也就像在聽法;追求法的心,即使夢中同樣也在聽法。這分願意傳法給眾生,即使夢中也就是要傳法,這分勤求佛法,就是願意未來要傳法在人間,自己也要說法。這是眾生應該要有的心願,是弟子聽法之後,那分用心入微,「日有所思,夜有所夢」,這種白天的殷勤精進,晚上也沒有讓它懈怠了。所以,我們在前品的後段的文,就是有這樣這段經文。可見,佛陀講說那個盼望,一方面講說,就是要傳法,盼望著弟子,要來接受、要來承擔;卻是所盼望到的是他方的菩薩。他方菩薩,他方有他方國土的佛,他方菩薩,是他方國土的佛所教育。而我娑婆世界,我有我娑婆世界的弟子,為什麼娑婆世界的弟子,怎麼不想要啟動起來呢?他方的菩薩已經來表達了,要在娑婆世界傳法。那此方的弟子呢?怎麼還沒有未表達出來呢?

佛陀就不能這樣就答應了,若答應,將這個任務委託給他方的菩薩,那娑婆世界的法就沒有根了。期待娑婆世界的弟子,佛陀辛苦修行,「八相成道」,這個跡,顯跡,這樣要讓大家很清楚,有相、有形、有法、有過程,就是要讓大家相信,就是父母所生的肉身,這個身體也能夠這念心一轉,好好殷勤精進。修行過程就是要這樣過來,總有一天,因緣成熟了,因圓果滿了,這個時刻就在瞬間,覺悟天地宇宙萬物真理,與宇宙同為一體的覺性,浮現出來。

佛陀在人間能夠成佛,人人一樣在人間能夠成佛;同樣是父母生的,路是同樣這樣走,行也能夠同樣這樣修,將這個煩惱一轉,回歸真如本性。雖然人人各有因緣,依報、正報,卻是一切有為法,「一切唯心造」。這是佛陀他來人間,將懵懂的凡夫,引入了覺悟的境界;覺悟人間無常,覺悟種種因緣會集,覺悟這條路是這麼穩實,可以走的路,覺悟好好用這個方法修行。總是我們的心志,也是一樣能夠與天體會合,與天體會合起來,這叫做「覺悟」。盼望的是娑婆世界的弟子,能夠這樣。所以,佛陀不允許,他方的菩薩來接,他期待是娑婆世界的,弟子來承接。所以因為這樣,「佛止彼他方遠來,為倡導此方娑婆」。

佛止彼他方遠來
為倡導此方娑婆
弟子應力行承擔
以維護福因慧行
勤有為法歸無為

為了要提倡這個地方,娑婆世界,就是地球這個環境的人。佛陀直接教育的弟子。我們現在雖然離佛二千多年,卻是我們現在還是說佛所說法,釋迦牟尼佛二千多年前,所發現到的道理,一直流傳到現在,所以我們還是,釋迦牟尼佛的弟子。佛陀要來提倡、引導我們,引導我們能夠力行、承擔,所以期待娑婆世界,「弟子應力行承擔」。

所以,「勤有為法歸無為」,讓我們勤修,勸導我們大家勤修,勤這個有為法,有為法是有所作為,我們要勤修有為法,因為我們在人間,我們還沒有脫離人間的生活,我們沒有脫離人間的事相,因為我們還是人。人間的事相,我們要再盡人事;要盡人事,要守本分;我們的使命就是自己要修行,向人要傳法,這是我們的本分事,佛的弟子應該有。但是,我們還未真正,還未真正真實與大地為一體,還沒有。佛法,覺悟的法我們還沒有淋漓盡致,所以我們的心志還未很堅決,所以我們要不斷訓練,在人事物中還是要修持。

因為這樣,前面才會說我們要避開了十種人。堅定在人群中,了解了很多很多的煩惱,我們要好好依教奉行;依照佛陀的教育,我們要照這個法好好奉行,這叫做盡人事。也就是有為法,有所作為,我們要保持我們的智慧,我們要堅持我們的誓願,我們要立誓弘願,我們要好好堅持,這都叫做「有為法」。這個有為法回歸我們的無為法;無為法,那就是真理,一切真理無形無相,不生不滅,這叫做「無為法」。

前面我們也說過了,所以我們要將世間,一切人我是非,用無為法去解。人我是非,這沒有什麼嘛,如夢幻泡影,這叫做「無為法」,我們若能夠知道,夢,醒來就沒有了!聖人無夢,夢不可得。露,顯現一下,很快就不見了。草,草尾的露珠掉下去就沒有了,歸於土了,哪有什麼露珠呢?一切都是虛幻,虛幻的東西,想一下,過去了。想得到那個人的形,但是沒有實體;想到那個地方的環境,但是不是實境。所以一切都是幻化,這叫做無為法。這都是在腦筋裡面的幻化,其實也是回歸於真理。

就像六根,六根「根」是感官,我們現在說的感官,我們眼有感覺,我看到的;耳朵有感覺,我聽到的,現在是真實的境界。但是,時間一直過去,再幾十分後,這個境界各人分開了,我們眼睛所接觸,就不是這個境界了,隨著時間,隨著你的移動,那個境界在移動,過去了。聲音,說一下,就過去了,這個聲音,並沒有囤在你的耳朵裡,但是你若有用心,剛才講的話,句句回歸記憶之中,那就是意識。

這個意識,就是我們能夠了解到,體會這句話是在說什麼。但是,我們的意識,也跟著後天的環境,緣著後天的環境,而成就這個意識。在臺灣出世就是說臺語,在大陸出世就是說國語,在美國出生就是說英語,這個一直,這個意識隨著那個環境會合了。就是說話、表達,應他們的語言,就要去學。有的人能夠懂很多種的語言,這是意識,這意識歸納在哪裡呢?還有第七識,還有第八識,這種意識體會了,聽來了去作分別。

聽了之後,懂了,還要再思考,才能夠很清楚。就像這個東西我很愛,要用什麼方法取得到?我要用這隻手去拿東西,這樣的方式要拿起來,不太方便,我的手的方向,要再用方向拿得這個東西,能穩定拿在我的雙手上?這都好像很快速,很快速,那就是外面的境界,我的意識,這樣就會對了。但是,若是有困難,就要第六識去想辦法,這樣很順利,去將它取得,這就是「識」。

五根、五塵,但是,需要有「識」,所以變作「六識」。眼識,叫做「眼根」(加色塵),在外面的東西叫做「塵」,叫做「色塵」。所以,五根、五塵若會合起來,若去分析它,這叫做「意識」。意識要如何去指定它?要如何去歸納它?這都要經過思考,這叫做「第六識」,造業的指揮是(第)七識。但是這個七識、六識,若應著外面的環境,去造作那些事情,完成了,歸納在八識。「八識」叫做「業識」。

第六識:意識
第七識:末那識
第八識:阿賴耶識
第九識:菴摩羅識

所以,六識叫做「意識」,七識,叫做「末那識」。「八識」,叫做「阿賴耶識」。(第)九識,我們就還沒有辦法了,那就是「菴摩羅識」。「菴摩羅識」,那就是佛清淨的如來本性。如來的覺性,與天地宇宙合而為一。真理,真理的本性,無形、無體、無蹤,非常的開闊,應萬事物會真理,這叫做「菴摩羅識」。這個菴摩羅識,我們離他的境界很長,所以我們無法去體會。但是我們人人本具,人人都有,是我們還未去體會到。如來覺性人人本具,所以我們要好好用心。

「世尊」,我們前面所說的法,那就是:「世尊!若聽我等於佛滅後,在此娑婆世界,勤加精進,護持讀、誦、書寫、供養是經典者,當於此土而廣說之。」

世尊
若聽我等
於佛滅後
在此娑婆世界
勤加精進
護持 讀誦 書寫
供養是經典者
當於此土而廣說之
《法華經從地涌出品第十五》

這是他方世界來向世尊要求:「我們願意在這裡重新修行,我們願意在這個地方,能夠好好來持經。他們是他方的菩薩,有他方的佛教育,但是娑婆世界是堪忍,要來娑婆世界,要再重新學過,所以要來讀誦、書寫,用這樣的方法,再來持經。

所以:「爾時、佛告諸菩薩摩訶薩眾:止!善男子!不須汝等護持此經。」

爾時
佛告
諸菩薩摩訶薩眾
止 善男子
不須汝等護持此經
《法華經從地涌出品第十五》

那個時候釋迦牟尼佛,趕緊婉轉拒絕他們,因為「諸菩薩摩訶薩」就是稱讚他們:「這些大菩薩,感恩啊,不用,因為我這個地方,娑婆世界就已經有人了,不用勞煩你們這麼遠的地方,再來到這個地方,這麼的辛苦。」這就是佛陀他智慧,他用他方世界,這樣湧現這麼多人,化這個境界,表達大家願意來,就是要啟發我們,娑婆世界的弟子,你們若不要,不肯接受,他方的菩薩願意來付出!我們要好好把握時間。這是佛陀的意思,他的心意,他的智慧,借用他方菩薩來,來啟發這個世間修行者,要發大心,用這樣。

所以,下面下來的文就說:「所以者何?」不用各位這麼的勞煩,不用麻煩大家。為什麼呢?「所以者何,我娑婆世界,自有六萬恆河沙等菩薩摩訶薩,一一菩薩各有六萬恆河沙眷屬。」

所以者何
我娑婆世界
自有六萬恆河沙等
菩薩摩訶薩
一一菩薩
各有六萬
恆河沙眷屬
《法華經從地涌出品第十五》

這是釋迦牟尼佛,對娑婆世界的弟子表達,「我很有信心,娑婆世界,我娑婆世界自然就有,有無量無數的弟子。」因為這個地方,有的弟子有多少呢?「六萬恆河沙等菩薩摩訶薩」。在這個娑婆世界,就有這麼多的大菩薩,這些菩薩就是都是我的弟子,他應該要弘揚我的法。

所以者何
我娑婆世界
自有六萬恆河沙等
菩薩摩訶薩:
我娑婆世界
自無量數弟子
應弘我法
皆是大菩薩弟子

這是佛陀一方面是在啟發,我們娑婆世界的弟子,一方面是圓融,要讓他方來,他們願意來娑婆,他要告訴他們:「我這裡已經很多了,大家這些人的力量,要來為這個世界付出,應該力量足夠,所以不用勞煩你們。」這是佛陀對他方世界,「止」,沒有接受他們的理由。但是也是表示,對娑婆世界的信心,有這麼多。

其實「六萬恒河沙等菩薩」,這就是在表達,表達「六識」。我們人人,每一個人,儘管我們是凡夫,其實我們人人的五根,五根──眼、耳、鼻、舌、身,這五根緣著外面的境界,我們真的是,很多很多微細的事情,你要聽的也很多,你要看的也很多。而且你要吃的東西,要貪的東西也很多,你將這些東西,這個五根、五識,將它轉過來,轉貪欲為法,追求外面的欲,就把它轉過來追求法,這力量會很大。我們現在就是事事貪欲,貪在外面,我們若能夠從貪欲那麼多,轉回來這分有為法,有所作為,我們發大心、立大願,誠心弘誓;誠心要救度眾生,這個心,六度萬行,就是像恆河沙那麼多的願,那麼多能夠讓我們精進的法。所以「六度萬行」,等於是「六萬恆河沙等」,那麼多的方法。在娑婆世界的弟子,在這個「六識」就能夠發揮到,這個「六度萬行」的方法來。所以,這就是無量數。尤其是六度萬行再去感化,「一生無量,無量從一生」,無量義的道理就是這樣來。

我們人人,娑婆世界,每一個人在這個娑婆世界,豈不是要堪得忍耐呢?我們就是要堪得忍耐,我們的六根塵能夠轉,有智慧我們就,能夠轉得過來,轉那個貪欲為修行,六度行;「六欲」變成了「六度」。這樣,這就能夠為人的典範,能夠再度其他的人,同樣一個一個不斷,全都是為人的典範,這不就是,「六萬恆河沙等菩薩」。又再輾轉,「一一菩薩,各有六萬恆河沙眷屬」。你有六根識,你再度的人同樣有六根識,這個六根識若能夠體會到,七識──末那識,八識──阿賴耶識,我們若很清楚,會很謹慎思考;很謹慎思考來應用六識,要如何應用我們的身體。能夠讓我們的身體反應,用善的去解。

常常說,善解,「慧從善解得自在」,這麼熱要怎麼辦?智慧,要趕緊用智慧善解,自然就很自在。「唉呀!我付出這麼辛苦,要怎麼辦呢?壓力很大!」從善解得自在。那要知道,福,「福從做中得歡喜」。人人都是在造福,付出雖然是辛苦,那就是造福,慈濟人不說「苦」呢!慈濟人說「福」。所以,「福從做中得歡喜,慧從善解得自在」,這我們不是聽過了呢?師父一直期待,慈濟人要有這樣的體會了解。所以,我們為善及時莫遲疑,這就是用我們六度行,這個第六識,好好思考,我們要用這樣啟發我們的善心,要及時,不要又在那裡在躊躇。我們要勤精進,入人群去度眾生,要勇敢承擔下去,這才是我們真正用心,所以我們要好好用心。所以,每一菩薩,「一一菩薩,各有六萬恆河沙眷屬」。

一一菩薩
各有六萬
恆河沙眷屬:
每一菩薩
所化眷屬之眾
亦甚多如恆沙數

我們每一個人,我們就能夠有這樣及時去度人,人讓你度來了,同樣,一一菩薩全都具足了,六根、六識,在這個六塵境轉一個思考,我們就能夠去造福,「福從做中得歡喜」。愈做愈歡喜。在這個大環境中,雖然是堪忍;堪忍,雖然是很辛苦,我們就趕緊善解,「慧從善解得自在」。發揮我們的智慧,從善解中來得自在,我們應該要有這樣的心境。所以,我們不要遲疑,總是選擇對的事情,做就對了,我們要勤精進,不要再遲疑。所以,每一位菩薩,所化的眷屬,這些全都是菩薩,我們大家所面對,周圍全都是菩薩。所以常不輕菩薩就這樣說:「我不敢輕視你們,因為你們人人都能夠成佛。」這就是我們要很用心來體會。

所以:「是諸人等,能於我滅後,護持讀誦、廣說此經。」

是諸人等
能於我滅後
護持讀誦
廣說此經
《法華經從地涌出品第十五》

這些人,一個又再度一個,一個一個都是六度萬行的人,所以一個度過一個,這些人能夠「廣說是經」,能夠來傳我的法。

是諸人等
能於我滅後
護持、讀誦、
廣說此經:
如是此土我弟子等
法緣深廣
持法者眾
皆能弘我法
利益眾生

「如是此土我弟子,法緣深廣」,我現在這些弟子,已經在這個娑婆世界,過去、現在都有受過法,這個法緣很深、很廣,所以,「持法者眾」。要來受持這個法的人很多了。所以,「皆能弘我法,利益眾生」。這些人應該都能夠,來弘揚我的法,也能夠來利益娑婆的眾生。

因為這樣,所以佛陀,就用這樣的方法來表達:「他方世界菩薩,不敢勞動你們。」「住本土護持是經」。

故不勞他方菩薩
住本土護持是經
以他方菩薩
各有已緣
各有己任因緣
而此土自有菩薩
與本土有緣
故止他方菩薩
娑婆弘宣

本土就已經有這樣的菩薩,自然會在這個地方,來弘傳這部經。因為「以他方菩薩各有己緣」。你們在他方的你們的世界,各有因緣,你們還是回歸你們的國土去吧!這全都各人有各人的因緣,各人有各人的責任,不用勞動你們,從那個地方來到這裡。這個地方,此土有菩薩「與本土有緣」。這個地方已經本來就是,有緣的人在這個地方學法,在這個地方度眾,同樣他們也在這個地方,能夠成佛。所以,佛陀有這樣的意,一方面圓融了,他方要來娑婆世界,表達在這裡弘法,佛陀圓融,這樣將他隔離掉了,現在就是要來鼓勵我們,娑婆世界的弟子開始要發心了,在娑婆世界要弘宣這個法。何況現在再下去的意很深,又很密切,有很多話開始要說。

況就深密相言之
一切佛法
皆從自性而得
六識心雖具足煩惱
若悟本心盡為妙智
故須自修自證
不待他求
不假他助
若向外馳求
依賴他教化
皆非如來
一乘實之教

「一切佛法皆從自性而得」。人人,法不是什麼人給你的,是你自己的自性,你自己要去用功。「六識心雖具足煩惱」,我們六識,凡夫,這個六識的心在凡夫都是煩惱,具足了煩惱。但是就是因為煩惱,我們才要修行,「若悟本心盡為妙智」。我們若能夠轉一個心,煩惱就是智慧;這個六根識的貪念,轉一個貪念,六根會緣境成為六度萬行。這就是我們娑婆世界很需要,我們要怎麼樣去付出,怎麼樣修行。

所以,「故須自修自證」。我們自己要自己自修自證,不是什麼人賜給我,是你自己要努力,自己要打拼。佛陀很清楚告訴我們,引導我們,指一個方向,你要走這條路,你自己要開,開好你的道路,要能走得很安全,自己開路就要好好鋪路。所以,「故須自修自證」,自己去修行,自己去體會。所以,「不待他求」,不要等待,等待求人給我們的東西,這不可能。要吃自己吃,別人吃無法吃了讓你飽,這是不可能。所以,「不假他助」。

「若向外馳」,若向外去馳求,只是一直要追,追人家給我們東西,這是不可能。「皆非如來一乘實教」。佛的教育不是這樣,所以佛陀期待我們,就是要自修自行,不是靠別人給我們的,這是真實的道理。佛陀的真實一乘法,只有一個方法,你想要飽,你要自己吃飯,你要自己吸收你的營養,無法我來吃,吃得很飽,來回向讓你飽,這是不可能啊。所以,你想要成佛,你要自己努力,你要努力去修,同樣的道理。所以,我們一定要,「福從做中得歡喜」,若要求福,你一定要去造福,你不去造福你要如何求福呢?你一定要做,去付出,你感受、你歡喜;「慧從善解得自在」,你的智慧就是在這個,修行的過程中遇到什麼困難,你自己要去善解,就知道福和慧要及時去修,不能遲疑,這個時候你不做,別人要拿去做了。

看看他方菩薩就來說:「佛陀,您授權給我們,我們去做,我們甘願重新修。」其他的菩薩願意來重新修,重新再來修行,這是娑婆堪忍世界,他們願意再來。你想,若不趕緊及時做,別人就要拿去做了。所以,我們要精勤入群,我們要趕緊勇於承擔,時時要多用心!


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Explanations by Master Cheng-Yan
Subject: Disciples in the Saha World Must Spread the Dharma (娑婆弟子 應弘佛法)
Date: October.18.2018

“When [the Buddha] taught the wondrous Dharma on Vulture Peak, there were numerous Bodhisattvas from other lands who came from afar to listen. They were many in number, exceeding the infinite sands of the Ganges. They heard what the World-Honored One said, that those who promote this sutra have great blessings, so they were willing to remain in this defiled land and make vows to widely spread the Dharma.”

We must mindfully seek to realize and comprehend this. Sakyamuni Buddha lived in the Saha World, this world that is hard to endure. When we hear that it is hard to endure, we know that this is a very painful world. This is because this world is full of imperfections and so much inescapable suffering. People in this world strive for wealth and status, but are these people truly blessed? No matter how wealthy someone is, life is limited; the law of nature brings aging, illness and death. Moreover, there are many instances of impermanence. Anything can happen. This is what we are most afraid of, that which lurks beyond what we are able to predict. At what time, in what place, in which relationship will [impermanence strike]? No one knows. This is “impermanence”.

A sudden strike causes unbearable suffering. Also, when it comes to the law of nature, we clearly know that birth, aging, illness and death are very natural. When we are born, everything is very natural. But when we grow up, as we age throughout the years, we gradually grow to learn about worldly things and slowly give rise to greed. As we give rise to greedy thoughts, bit by bit, our afflictions continuously increase. Through this increase of afflictions and our ignorant actions, without realizing it, we have created the causes and conditions of suffering in the world. This is how we bring this upon ourselves. This is the suffering of this world. This is why [this world] is called “Saha”. In Sanskrit, this means “endurance”.

Yes, this is a world that requires endurance. How can we eliminate all of this ignorance and all of these afflictions? Who knows how to do this? Who can understand? Sakyamuni Buddha is the Great Enlightened One. This is why He is called “Buddha,” whereas we are all unenlightened beings. Unenlightened beings have many afflictions that they are unable to deeply comprehend. However, the Buddha is enlightened, so He understands. The true principles of all things in the universe and the Buddha’s enlightened nature are as one. So, connected to all matters and principles in the universe, He comprehends them all. His mind is one with all matters and principles. There is nothing He does not understand. The Buddha understands all things, but helping everyone else understand these things is easier said than done. For over 40 years, He patiently guided people all the way to the Vulture Peak Assembly. By that time, He was already old, so He absolutely had to teach the True Dharma. As for the skillful means He taught in the past, the Buddha felt that He had to quickly unite them with the true principles to help everyone realize their intrinsic nature of True Suchness. The world’s sentient beings experience so much suffering. There are many people who do not understand this principle. So many sentient beings are unable to comprehend these principles. So, the Buddha “taught the Wondrous Lotus Sutra on Vulture Peak.” When He taught the wondrous Dharma, there were [Bodhisattvas] from other lands who also heard that the Buddha was teaching the Wondrous Dharma Lotus Flower Sutra, so they came. This is because the Lotus Sutra is the path to Buddhahood. It is the path all Buddhas share. Every Buddha is the same. No matter which world They teach the Dharma in, They will never depart from the Lotus Sutra. Because of this, when the Bodhisattvas in other lands heard that in the Saha World. Sakyamuni Buddha was teaching the Lotus Sutra, they [left] their lands to come to Vulture Peak to listen to the Dharma.

So, this verse says there were those “from other lands who came from afar to listen”. We discussed this passage earlier. Now, we will attempt to understand it again. So, “There were numerous Bodhisattvas”; there were very many of them. These Bodhisattvas from other lands truly were very, very numerous. [Their number] was incalculable; it [exceeded] the number of the sands of eight Ganges Rivers. We should still remember this from the previous sutra passage. When we think about “the sands of eight Ganges Rivers,” if we were to pick up just one handful of sand, that amount on its own would be incalculable, let alone the number of sands in eight Ganges Rivers. “They were many in number.” They were that numerous, these Bodhisattvas who came from other lands. So, we can understand and imagine that scene on Vulture Peak. We should still remember that when the stupa of treasures emerged, there were so many Bodhisattvas who came from other lands. It is same exact situation here. Because the Buddha was teaching the Lotus Sutra, the stupa of treasures and Many Treasure Buddha had appeared. In the stupa of treasures, Many Treasures Buddha yielded His seat to Sakyamuni Buddha. This pair of Buddhas was inside the stupa. One taught the Dharma, and the other bore witness to it. Everyone should still remember this. We must [imagine] that surrounding environment in our heads. We must use our brains to contemplate that occasion, that scene.

There really were so many Buddhas and Bodhisattvas. “They heard what the World-Honored One said, that those who promote the sutra have great blessings.” These Bodhisattvas from other lands had heard the Dharma on Vulture Peak. They already understood. But the minds of the begins in the world of endurance had yet to awaken. Their minds had yet to awaken. This is to say nothing of the future world, which was still a long time away. In the future world, sentient beings would be very numerous. In the future world, the turbidities would grow more and more severe. Sentient beings’ afflictions would grow more and more numerous. More than ever, they would need the Dharma to spread through the world. The Buddha had grown old. As He taught the Dharma on Vulture Peak. His heart was very heavy, because He had countless expectations and hopes. He hoped His disciples would be able to form great aspirations and make great vows. This describes Sakyamuni Buddha’s state of mind when He taught the Lotus Sutra. So, when the Buddha taught the Dharma, during the previous. Chapter on the Practice of Bringing Peace and Joy, the Buddha had already said that. He was about to enter Parinirvana and that the Dharma needed to be spread. He needed people to accept and spread the Dharma. Because they had these causes and conditions, these Bodhisattvas [from other lands] were inspired to take action. They were joyful and willing. They made vows and asked Sakyamuni Buddha, “Please permit us to do this. If you give us your permission, we are willing to remain in this land to teach the Dharma to future sentient begins.” But the Buddha’s hope was for His disciples in the Saha World. He patiently guided His disciples. In the Saha World from their confusion.

At the end of the Chapter on the Practice of Bringing Peace and Joy, in this sutra passage, the Buddha said, “You must be diligent. Even when you are dreaming, it must be like you are listening to the Dharma. When you have a heart that seeks the Dharma you will listen to the Dharma even in your dreams. You must be willing to spread the Dharma to sentient beings and even spread the Dharma in your dreams. With this earnestness in seeking the Buddha-Dharma, you must be willing to spread the Dharma throughout this world in the future, and you also need to teach the Dharma yourselves.” These are the kinds of vows that sentient begins must have.

After His disciples heard the Dharma, they mindfully delved into its subtleties. What we contemplate by day, we will dream of at night. We must not allow the diligence we have during the daytime to grow lax at night.

So, in the final passage of the previous chapter in that sutra passage, we can see how the Buddha spoke of His hopes. He said that the Dharma must be spread. He hoped that His own disciples would accept the Dharma and undertake this task, yet it was the Bodhisattvas from other lands who [arose to do so]. The Bodhisattvas from other lands had Buddhas in their own lands. The Bodhisattvas from other lands had been taught by the Buddhas in their lands, whereas in the Saha World, [Sakyamuni] had His own disciples from the Saha World. Why didn’t the disciples from the Saha World want to take action? The Bodhisattvas from other lands had declared that they would spread the Dharma in the Saha World. What about the disciples in this land? Why hadn’t they declared they would do this yet? The Buddha could not agree to anything [proposed by those Bodhisattvas]. If He agreed that. He would entrust this mission to the Bodhisattvas from other lands, then the Dharma would have no roots in the Saha World. The Buddha had expectations for His disciples in this Saha World. The Buddha had worked hard to cultivate Himself [and manifested] the Eight Aspects of Attaining enlightenment. Through these manifestations, He helped everyone understand very clearly. Through these aspects, these appearances, this Dharma and this course [of practice]. He helped everyone develop faith. With this body of ours that came from our parents, at the change of a thought, we can diligently advance. This is the course of spiritual cultivation. Eventually, our karmic conditions will ripen, and we will perfect our seeds and fruits. At that moment, instantaneously, we will awaken to the true principles of all things in the universe, and our awakened nature that is one with everything in the universe will emerge.

The Buddha was able to attain Buddhahood in this world. Everyone in this world can attain Buddhahood too. We are all born of our parents. We all walk the same path. We can engage in the same spiritual practice, transform our afflictions and return to our nature of True Suchness. Everyone has their now karmic conditions their circumstantial and direct retributions, but at the same time, all conditioned phenomena are created by the mind. This is why the Buddha came to this world, to guide ignorant unenlightened beings into an awakened state where they will awaken to the world’s impermanence, awaken to the convergence of all kinds of causes and conditions, awaken to this sturdy path to walk upon and awaken to these methods of spiritual practice. In the end, our minds can also become one with the universe. Becoming one with the universe is called “attaining enlightenment”.

He hoped that His disciples in the Saha World would be able to awaken like this. So, the Buddha did not permit the Bodhisattvas from other lands to accept [this mission]. He expected His disciples in the Saha World to take up this mission. So, because of this, “The Buddha stopped those [Bodhisattvas] from other lands who came from afar so as to call upon His disciples in this lands of the Saha World”.

The Buddha stopped those [Bodhisattvas] from other lands who came from afar so as to call upon His disciples in this land of the Saha World to put effort into taking up the task. By safeguarding the blessed causes of the practice of wisdom, we must be diligent among conditioned phenomena and return to the unconditioned Dharma.

He did this in order to call upon [the people of] this place, this Saha World, the people of this Earth. These people were all disciples taught directly by the Buddha. We are over 2000 years removed from the Buddha, yet we are still teaching the Dharma He taught. The principles Sakyamuni Buddha realized over 2000 years ago have been continuously passed down to this day. So, we are still the disciples of Sakyamuni Buddha. The Buddha promoted [this Dharma] to guide us. He guides us so we are able to engage in spiritual practice and undertake this mission. He hopes that [His disciples] in the Saha World will “put effort into taking up the task”.

So, “We must be diligent among conditioned phenomena and return to the unconditioned Dharma”. He encourages and guides everyone to diligently engage in spiritual practice, to be diligent with conditioned phenomena. Conditioned phenomena is everything that we do. We must diligently practice conditioned phenomena because we are in this world. We have not yet transcended life in this world. We have not yet transcended worldly matters, because we are still human. Regarding worldly matters, we have duties that we must do our best to fulfill. We must do our best to fulfill our duties. Our mission is to engage in our own spiritual practice and spread the Dharma to others. This is our duty that we as the Buddha’s disciples must [fulfill]. However, we have yet to truly become one with the universe. We have yet to do this. The Buddha-Dharma, the Dharma of enlightenment, is something we have yet to realize completely. Our aspirations are still irresolute, so we need to constantly train ourselves. We still need to uphold our practice among people, matters and things. Because of this, earlier, we discussed the ten kinds of people we should avoid. We must be determined in going among people to understand their many, many afflictions. We must work hard to practice according to the teachings, following the teachings the Buddha gave us. We must earnestly practice according to the Dharma. This is doing our best to fulfill our duties.

This is also conditioned phenomena, which lies in everything that we do. We need to safeguard our wisdom. We need to firmly uphold our vows. We must make great vows and work hard to uphold them. This is all considered “conditioned phenomena”. Through conditioned phenomena, we return to the unconditioned Dharma. The unconditioned Dharma is the true principles. The true principles have no form or appearance; they neither arise nor cease. They are known as “unconditioned Dharma”. We have discussed this previously. So, when it comes to all our interpersonal conflicts in this world, we must use unconditioned Dharma to understand them.

Our interpersonal conflicts are nothing at all! They are dreams, illusions, bubbles and shadows. These [principles] are “unconditioned Dharma”. We must understand that when we wake up from a dream, the dream is gone. Noble beings have no dreams; dreams are unattainable. Dew appears for an instant, then disappears very quickly. As soon as a bead of dew slides off a blade of grass, it is gone; it has returned to the earth. Where did this bead of dew go? Everything is an illusion. We think of illusory things for a moment, and then they are gone. We want to reach for that person, but they have no true body. We wish to go to that place, but that state is not real.

So, all things are illusory. This [principle] is unconditioned Dharma. All things are illusions produced by our brains, but they also return to the true principles. This is just like our Six Roots. The “roots”, in “Six Roots” refers to our sense organs. Now, we call them our sense organs. We can sense with our eyes; this is what we see. We can sense with our ears; this is what we hear. This is the true state at this moment. However, as time continues to pass, in another ten seconds, each of us will leave this state. What we sense with our eyes will no longer be this state. As we move along in time, this state shifts to become part of the past. The sound of my voice disappears right after I speak. This sound cannot be stored in your ears. However, if you are mindful, you will remember everything that I said. This is our mind-consciousness at work. This mind-consciousness is what allow us to understand and deeply comprehend the meaning of this sentence. However, our mind-consciousness also depends on our environment. As we connect to our environment, we develop this consciousness.

If we are born in Taiwan, we will speak Taiwanese. If we are born in China, we will speak Mandarin. If we are born in the US, we will speak English. In this way, our mind-consciousness is continuously shaped by our environment. The way we speak and express ourselves will depend upon which language they speak [in that environment], which we must learn. Some people can understand many languages. This is the mind-consciousness. Where does the mind-consciousness fit in with [the other consciousness]? There are also the seventh and eighth consciousness. This mind-consciousness comprehends things, hears things and discerns them. Once we hear something and understand it in order to be able to understand it clearly.

For example, if I really love this thing, I must find a way to grab it. When I try to take it with this hand, picking it up this way is not convenient; I must [change] the direction of my hand so I can pick this thing up and can hold it steadily with my two hands. This all seems to happen very quickly. Very quickly, the external world and my mind-consciousness connect with each other like this. However, if a difficulty arises, my [sixth] consciousness must think of a way to grasp it smoothly and nimbly like this. This is our consciousness.

There ae the Five Roots and Five Dusts, but we also need the “consciousness“. So, these constitute the “Six consciousness”. Our eye- consciousness is the “eye-root” connecting with external objects, called “dusts”. These are the sense objects. When our Five Roots converge with the Five Dusts. If is our “mind- consciousness” that analyzes them. Our mind- consciousness decides how to attribute and classify [this information]. We must contemplate all of this. This is called our [sixth] consciousness. Our seventh consciousness directs the creation of karma. However, when our sixth and seventh consciousness create karma in response to external conditions, once this karma is created, it returns to eighth consciousness.

The eighth consciousness is called the “karmic consciousness”. So, the sixth consciousness is called the “mind-consciousness”. The seventh consciousness is called the “manas consciousness”. The eighth consciousness is called the “alaya consciousness”. The ninth consciousness is what we still have no way [to reach]. This is our “amala consciousness”. The “amala consciousness” is the Buddha’s pure intrinsic Tathagata-nature. This is the Tathagata’s enlightened nature; if is one with the universe. The inherent nature of the true principles is intangible, immaterial and formless.

[This consciousness] is extremely vast; it connects with the true principles of all things. This is the “amala consciousness”. This amala consciousness is very far away from our current state. So, we cannot comprehend it. However, we all have the nature of True Suchness. If is lust that we have yet to realize it. The Tathagata’s awakened nature is intrinsic to us all. So, we must work hard to be mindful.

“World-Honored One!” in the [sutra passage] we discussed preciously. It says, “World-Honored One, should you hear us, after the Buddha enters Paranirvana, in this Saha World, we will diligently advance forward to be those who protect, uphold and make offerings to this sutra. we will widely expound it in this land.

This is what [the Bodhisattvas] from other lands asked the World-Honored One. “We are willing to engage in spiritual practice again here. We are willing to remain in this place to earnestly uphold this sutra”. these were Bodhisattvas from other lands who were taught by the Buddhas in their own lands. Even though the Saha World is hard to endure, they were willing to come to the Saha World to learn once again. So, they wanted to lead, recite, transcribe and uphold the sutra through these methods.

So, “At that time, the Buddha told those Bodhisattva-Mahasattvas, the Buddha told those Bodhisattva-Mahasattvas, ‘Stop! Good men! There is no need for all of you to safeguard and uphold this sutra.’”

At that time, Sakyamuni Buddha quickly and tactfully refused them. He called them “Bodhisattva-Mahasattvas” to praise them. “To these great Bodhisattvas, I am very grateful. You do not need to do this, because here in this place, in the Saha World, I already have people. You do not need to trouble yourselves who come from so far away to come here again. It is too troublesome.” This was the Buddha’s wisdom. He got numerous [Bodhisattvas] from other lands to emerge, manifest this scene and express that they were all willing to come here. This was to inspire us, His disciples in the Saha World. “If you are unwilling to accept [this mission] Bodhisattvas from other lands are willing to come and do this”. We must work hard to make the most of our time. This was the buddha’s intent, His intent and His wisdom. He made of these Bodhisattvas from other lands to inspire spiritual practitioners of this world to form great aspirations. This is the method He used.

So, in the next sutra passage, He said, “Why is this so? There is no need to trouble yourselves so much. Why?

“Why is this so? In my Saha World, there are already Bodhisattva-Mahasattvas as numerous as the sands of 60,000 Ganges Rivers. Each of those Bodhisattvas has a retinue as numerous the sands of 60,000 Ganges Rivers.

This is what Sakyamuni Buddha expressed to His disciples. I have great faith in the Saha World. In this Saha World, I naturally have countless disciples. How many disciples were in this place? There are already Bodhisattva-Mahasattvas as numerous as the sands of 60,000 Ganges Rivers. This Saha World has so many great Bodhisattvas. These Bodhisattvas are all my disciples, so they should spread my Dharma.

Why is this so? In my Saha World, there are already Bodhisattva-Mahasattva as numerous as the sands of 60,000 Ganes Rivers: In my Saha World, I already have countless disciples. They should spread my Dharma. These disciples are all great Bodhisattvas.

This is how the Buddha inspired us, His disciples in the Saha World, while also dealing harmoniously with [the bodhisattvas] who came from other lands. They were willing to come to the Saha World. He had to tell them, “I already have many people here. This strength of everyone here who will [remain] in this world to serve should be sufficient. So, you do need to trouble yourselves. This is how the Buddha “stopped” those [bodhisattvas] from other lands by refusing to accept their [request]. However, He also expressed His faith in this Saha World, where He had so many [disciples]. In fact, “There are already Bodhisattva-Mahasattvas as numerous as the sands of 60,000 Ganges Rivers”. This represents the Six Consciousnesses. We are all ordinary beings, and we all have the Five Roots. The Five Roots are the eyes, ears, nose, tongue and body. As our Five Roots connect with the external world. Truly, there are many subtle and intricate things [to sense]. We can hear and see so many things. When we want to eat, we crave so many things. As we bring these things into our Five Roots and Five Consciousnesses, we must turn them around, turn them from desires into Dharma. We must turn from pursuing external desires to seeking out the Dharma; the strength [from doing this] will be very great.

Right now, we have all kinds of cravings and desires for the external world. We must turn all these cravings and desires into conditioned Dharma by taking action. We must form great aspirations and sincerely make great vows. With sincerity, we vow to deliver sentient beings. This aspiration is to actualize the Six Paramitas in all actions. These vows are as numerous as the sands of the Ganges Rivers, and there are so many [teachings] that can help us diligently advance. In the myriad practices of the Six Paramitas, there are as many methods as the sands of 60,000 Ganges Rivers. The disciples in the Saha World used their Six Consciousnesses to cultivate [themselves] by using the myriad practices of the Six Paramitas. So, this results in an infinite number, especially when [those transformed] use these myriad practices to transform others. “One gives rise to infinity, and infinity arises from one”. This is the principle of infinite meanings. For all of us in the Saha World, doesn’t everyone in the Saha World need to endure it patiently? We must patiently endure it. We can transform our Six Roots and Six Dusts. With wisdom, we can transform them; we can transform our cravings and desires into the spiritual practice of the Six Paramitas, turning our Six Desires into the Six Paramitas. This way, we can serve as a role model for others. We will be able to transform others one by one, on a constant basis, serving as a role model for others in all things. Doesn’t this [show] “There are already Bodhisattva-Mahasattvas as numerous as the sands of 60,000 Ganges Rivers,” and in turn, “each of those Bodhisattvas has a retinue as numerous as the sands of 60,000 Ganges Rivers”? We have the Six Root-Consciousnesses. The people we transform also have the Six Root-Consciousnesses. If we can use our Six Root-Consciousnesses to comprehend our seventh consciousness, the manas consciousness, and eighth consciousness, the alaya consciousness, and come to understand them very clearly, we will be able to engage in careful contemplation. We will engage in careful contemplation about how to make use of our Six Consciousnesses and how to make use of our bodies so that when our bodies react to [things], we will practice skillful understanding.

As for understanding, I often say, “Wisdom is the ease we gain by being understanding”. It is so hot; what can we do about it? We must have the wisdom to be understanding. Then, naturally, we will feel at ease. “Oh, serving others is so difficult. What can be done about this? I am so stressed out”. With understanding, we will feel at ease. We must come to know our blessings. “Blessings come from the joy we gain through serving others.” We are all creating blessings. Although it is hard to serve others, we are creating blessings. Tzu Chi volunteers do not call this hardship; they call it blessings. So, Blessings come from the joy we gain through serving others. Wisdom is the ease we gain by being understanding.” Having we heard this before? I have always hoped for Tzu Chi volunteers to understand this.

So, in doing good deeds, we must act immediately without hesitation. This is actualizing the Six Paramitas. With our sixth consciousness, we must engage in contemplation. We must do this to inspire our thoughts of goodness and act immediately, without hesitation. We need to be earnest and diligent and go among people to transform sentient beings. We must bravely undertake this mission. This is true mindfulness. Thus, we need to put effort into being mindful. So, for each of those Bodhisattvas, “Each of those Bodhisattvas has a retinue as numerous as the sands of 60,000 Ganges Rivers”.

Each of those Bodhisattvas has a retinue as numerous as the sands of 60,000 Ganges Rivers: The retinue of followers that every single Bodhisattva had transformed was also as numerous as the Ganges’ sands.

Every single one of us is capable of immediately going out to transform others. We are capable of transforming others. Similarly, every single Bodhisattva possesses the Six Roots and the Six Consciousnesses. By contemplating this state of the Six Dusts, we will be able to create blessings. “Blessings come from the joy we gain through serving others” The more we serve, the more joy we gain. Although things are hard to endure in this world, although they are very difficult to endure, we must be understanding. “Wisdom is the ease we gain by being understanding.” We develop our wisdom from the ease we gain by being understanding. This is the mindset we should have. So, we must not hesitate. We must always choose the right thing and just do it. We must earnestly advance without hesitation.

So, every Bodhisattva’s retinue of followers that they have transformed is completely composed of Bodhisattvas. [The people] we have around us are all Bodhisattvas. So, Never-Slighting Bodhisattva said, “I dare not look down on you, because you are all able to attain Buddhahood”. This is something we must very mindfully seek to understand.

So, “All of these people, after I enter Parinirvana, will be able to safeguard, uphold, read, recite and widely teach this sutra.”

They will transform each other one after the other. One by one, they will become people who actualize the Six Paramitas in all actions. So, each person will transform the next. These people will be able to “widely teach this sutra” and spread the Dharma.

All of these people, after I enter Parinirvana, will be able to safeguard, uphold, read, recite and widely teach this sutra: All of these disciples of mine in this land have deep and extensive Dharma-affinities, and the people who uphold the Dharma are many. They are all capable of spreading my Dharma to benefit sentient beings.

“All of these disciples of mine in this land have deep and extensive Dharma-affinities. These disciples of mine are already in the Saha World. In both their past and present [lives], they have accepted the Dharma. Their Dharma-affinities are deep and extensive.”

So, “The people who uphold the Dharma are many.” Those who wanted to come to accept and uphold the Dharma are many. So, “They are all capable of spreading my Dharma. These people should all be able to spread my Dharma and benefit the sentient beings in the Saha World.” Because of this, the Buddha used this method to say, “I do not dare trouble those of you from other lands to remain in this land to safeguard this sutra.”

He would not trouble the Bodhisattvas from other lands to remain in this land to safeguard this sutra. This is because the Bodhisattvas from other lands each had their own affinities, their own responsibilities and their own karmic conditions. In this land, there were already Bodhisattvas who had affinities with this land. So, He stopped the Bodhisattvas from other lands from promoting the sutra in the Saha World.

This land already had Bodhisattvas like these who would naturally be able to spread and pass down this sutra here. “This is because the Bodhisattvas from other lands each had their own affinities. In your own land, you all have your own karmic conditions. You should return to your own land. Everyone has their own karmic conditions. Everyone has their own responsibilities. There is no need to trouble you to come to this place. This place, this land, already has Bodhisattvas who have affinities with this land. This place already has people with affinities who are studying the Dharma here and transforming sentient beings here. Just like [in your land], they will be able to attain Buddhahood here.”

So, this was the Buddha’s intent. On one hand, he dealt courteously with the Bodhisattvas from other lands who came to the Saha World and [requested] to spread the Dharma here. The Buddha graciously [refused] them. At that time, He wanted to encourage us, His disciples in the Saha World, so that we would start to form aspirations to promote this Dharma in the Saha World. Moreover, [the teachings] to come would be deeply meaningful and intricate. [The Buddha] had many more things to talk about.

This is to say nothing of the profound and intricate [teachings to come]. All Buddha-Dharma is attained completely through our self-nature. Though our Six Consciousnesses are full of afflictions, if we can awaken to our original mind, we will be replete with wondrous wisdom. Thus, we must practice and attain realization by ourselves, without waiting for others to ask us to do so and without depending on others’ help. If we pursue [things] outside [ourselves] and depend upon others to teach and transform us, this is not the Tathagata’s true teachings of the One Vehicle.

“All Buddha-Dharma is attained completely through our self-nature.” The Dharma is not something that others give to us. It is in our own self-nature. We must put in the effort ourselves. “Our Six Consciousnesses are full of afflictions.” For us unenlightened beings, our Six Consciousnesses are all afflictions. They are full of afflictions.

But it is because of these afflictions that we must engage in spiritual practice. “If we can awaken to our original mind, we will be replete with wondrous wisdom.” If we are able to transform our mind, our afflictions will become wisdom and the desires from our Six Root-Consciousnesses will be transformed. Then, when our Six Roots connect with conditions, we will actualize the Six Paramitas in all actions. This is what our Saha World needs. We must know how to serve others and engage in spiritual practice. “Thus, we must practice and attain realizations by ourselves.” We must practice and attain realization ourselves. No one gives this to us. We must do this through our hard work. We must fight hard ourselves. The Buddha told us very clearly and led us in the direction we should go. We must walk this road. We must build this road ourselves so that we will be able to walk on it safely. We build and pave the road ourselves. “Thus, we must practice and attain realizations by ourselves.”

We must engage in spiritual practice and experience it for ourselves, “without waiting for others to ask us to do so.” We must not wait around for someone else to give us something. This is impossible. We need to eat for ourselves; if others eat for us, we will never be full. This would be impossible. So, we cannot depend on others’ help. ”If we pursue [things] outside [ourselves],” if we keep searching outside ourselves, we will always be in pursuit, chasing after people to give things to us. This cannot happen. “This is not the Tathagata’s true teachings of the One Vehicle.” This is not what the Buddha taught us. So, the Buddha expects for us to engage in our own spiritual practice. We cannot depend on others to do it for us. This is the true principle. The Buddha’s true principle of the One Vehicle Dharma has but one method. If we want to be full, we must eat for ourselves. We must absorb the nutrients ourselves. I cannot eat and be full and give my fullness to you. That is impossible.

So, if you want to attain Buddhahood, you must work hard yourself. You must work hard to cultivate yourself. The principle is the same. So, we absolutely must seek to [cultivate] “blessings that come from the joy we gain through giving.” If we want to be blessed, we must create blessings for others. If we do not create blessings for others, how can we seek blessings [for ourselves]? We need to take action to serve others, and in return, we will feel joy. “Wisdom is the ease we gain by being understanding.” As we practice to cultivate our wisdom, if we encounter any difficulties, we must be understanding and know that we must cultivate blessings and wisdom immediately. We cannot hesitate. If we do not do it now, someone else will take it on and do it. Look at what those Bodhisattvas from other lands were saying “Buddha, please give us your permission. We will do it; we are willing to engage in spiritual practice again.” These other Bodhisattvas were willing to come engage in spiritual practice again. They were willing to start anew. They were willing to come again to this Saha World that is hard to endure. Think about it; if we do not quickly take action, someone else will take it up and do it. So, we must diligently go among people. We must quickly and bravely take up this mission. Therefore, we must always be mindful!

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