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 | 
 

 20181023《靜思妙蓮華》無量菩薩 從下發來 (第1463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
avatar

文章總數 : 19917
年齡 : 65
來自 : 台中
威望 : 1635
注冊日期 : 2009-01-11

發表主題: 20181023《靜思妙蓮華》無量菩薩 從下發來 (第1463集) (法華經·從地涌出品第十五)   周二 10月 23, 2018 2:08 pm

20181023《靜思妙蓮華》無量菩薩 從下發來 (第1463集) (法華經·從地涌出品第十五)

⊙誠受教修四行,住忍辱地為宗。立行如教修持,無量諸大菩薩,皆從忍辱地湧,理事化育,圓彰覺性,心聲共地合鳴,心佛源出同聲。
⊙「是諸菩薩身皆金色,三十二相,無量光明,先盡在此娑婆世界之下,此界虛空中住。」《法華經從地涌出品第十五》
⊙「是諸菩薩,聞釋迦牟尼佛所說音聲,從下發來。一一菩薩,皆是大眾唱導之首。」《法華經從地涌出品第十五》
⊙是諸菩薩,聞釋迦牟尼佛所說音聲,從下發來:因師之命,所以應聲感召而從下發來。聞命故來,弘法故來,顯本故來。
⊙一一菩薩,皆是大眾唱導之首:一一皆是大眾唱導之首。宣導弘法化人,佛世以舍利弗,富樓那為第一。唱導之首:是即領眾之師。
⊙「各將六萬恆河沙眷屬,況將五萬、四萬、三萬、二萬、一萬恆河沙等眷屬者。」《法華經從地涌出品第十五》
⊙各將六萬恆河沙眷屬:言六萬者,即表六度,一一度中,有如是等眷屬之行。是六萬恆沙之師。一一各將六萬恆沙徒眾。而六萬恆沙之師,所有之徒不可知其數。
⊙況將五萬、四萬、三萬、二萬、一萬恆河沙等眷屬者:表法。五萬即五眼:肉眼、天眼、慧眼、法眼、佛眼。四萬則四諦;三萬即三學;二萬即定慧;一萬即一道清淨。
⊙況將下,是所況。文有八層,皆是前止他召此科中。自有六萬恆沙等。等字中之所發出,今所況之眾,是六萬恆沙首領之外,更有首領,徒眾之外,更有徒眾,故佛以等字攝之。
⊙經家以五萬四萬,乃至一千一百、一十、一弟子等,表而出之,所況之首領,所將之徒眾,各各不同。
⊙有將五萬恆沙眷屬者,四萬、三萬、二萬、一萬,恆沙眷屬者,此一層,徒少師多轉過上。

【證嚴上人開示】
誠受教修四行,住忍辱地為宗。立行如教修持,無量諸大菩薩,皆從忍辱地湧,理事化育,圓彰覺性,心聲共地合鳴,心佛源出同聲。

誠受教修四行
住忍辱地為宗
立行如教修持
無量諸大菩薩
皆從忍辱地湧
理事化育圓彰覺性
心聲共地合鳴
心佛源出同聲

用心體會啊!誠,很誠意,誠心來受,接受佛陀的教育;受了教育,佛法入心了,我們要好好修,依教修行。我們要修的是什麼行?「四行」。要受持《法華經》,我們要奉持「四行」,日常生活不離我們的身心,是身要行善,口不惡言,心要時時顧好這念心。再來就是我們的意,誓願,從我們很誠意來立弘誓願,所以身、口、意、弘誓願,這「四行」,不就是最近常常說嗎?身體,在我們的日常生活,一切行為造作不離開這個身體,只是我們的身體是要如何做?做什麼事情?是對的或不對的?是善的,還是惡的?只要我們清楚分明,舉手動足、開口動舌、起心動念,我們若能夠時時警惕;對的事情,我們認真去做就對了。

用很白話來說,就是這樣而已。這「四行」若能夠好好受持,世間堪忍事多;人、事、物,人對人就是要有功夫,不論是惡言惡語,我們聽到,能夠轉為了,「感恩哦,你在警惕我、教育我,我要向你感恩。惡言惡語,對我是(能更)精進。」這就是善解啊!若是人的形色很不好,我們看到了,或者是他有種種,對我們不善、不利益,我們也要感恩;我要用什麼方法,讓你這種不善,對我有害能夠轉向,變成了友好,我就要用功夫。

功夫最重要的是包容,善解、包容,讓人人能夠建立好的關係;對自己內心,沒有執著、煩惱、無明,所有的是感眾生恩。這就是我們的功夫。這樣的功夫不夠,還要怎麼樣呢?要讓人人看到我們,我們說的話,不論什麼話,他能夠很歡喜接受。說話,平常的一句話,他將它當作是法、當作是寶,能夠用在日常生活中,改善他的人生、改善他的生態。這就是我們說出去的話,讓人人,人人都能夠善解,這也是功夫啊!

而我們的形態也是一樣,聲音既是這樣,我們的形象、形態也是,讓人看到就是歡喜,印象好,這就是我們要有功夫。那就是要用功了,用功就有「得」,有所得是因為你的德成就了,所以「德者,得也」。什麼叫做道德呢?是你修行用功得來的。得到什麼呢?得到與眾生結好緣。你用功的功夫,待人就是善解、包容,這在現在的語言,就是這麼的簡單。我們真正的功夫就是這樣,自然我們心有所修,有功夫,自然就得到人對我們,也是這麼的善解、也是這麼的包容、接受,這就是和眾生建立了好的因緣。常常說,結善緣,要和眾生結好緣、結善緣。

其實善緣、好緣,是我們過去要累積,現在要用功;過去累積的來到今生,現在用功的,累積在未來。這是長長久久哦。恆河沙數的眾生,也是要這樣去用功,得來的功夫,有這樣的德,結這樣的緣。所以要和大家來互相勉勵,我們要誠,誠心受教,我們所修的行不是什麼困難,就是在我們的身、口、意、弘誓願,弘誓願就是累生累世,長久的時間,就是這樣地堅定,這分的誠心這樣堅持下去,自然,我們和娑婆世界,這些眾生的緣,我們就能夠結很深了。

我們發願,就是要守護在這個地方,所以我們一定要,「住忍辱地為宗」,這是我們的宗旨。所以,我們「立行如教修持」,我們就是要如這個教法,要好好來修持,佛陀教育我們的這「四行」,還有「三軌」,還有「四修」,這大家應該一說出名詞來,大家應該了解內容,因為一而再,希望大家要銘刻在心裡,要用在日常生活。「大慈悲為室」,這不就是很簡單嗎?「柔和忍辱衣」,每一天在穿衣服,就是要想到「柔和忍辱衣」;「諸法空為座」,待人接物不要計較,要記得善解、包容,其他不用計較。這樣不是很簡單嗎?修行哪有什麼困難呢,我們若這樣,就是這些法就是落實在我們,我們的身心力量做得到,所以我們就有這樣的法。因為佛陀的教法很多,我們無法一一說得很透徹,不過我們從那個法,最重要的精神,我們趕緊去將它綜合起來,整理一個系統,如何能夠人與人,人間所接觸能夠利益人。要不然是來不及,我們要趕緊,在現在五濁惡世苦難偏多,用什麼方法入眾生的心,用什麼方法,能夠將人的身與心啟動起來,同一個方向去利群、弘法;去利益人群,去將這個法傳承下去。「菩薩所緣,緣苦眾生」,我們就是選擇這樣的法,來為我們的法脈,為我們的宗旨,為我們的宗門。

所以因為這樣,佛陀還有很多智慧的法,我們一輩子無法總包攬,但總是好好將這個緣,這個因和緣我們將它延續下去;我們做得到的,現在時世最需要的,我們這樣將它延續下去。所以,我們用這樣的法,入這樣的門,所以「法脈宗門」,共同總綱就是在佛法之中,所以我們要有這樣修持。「修持」,無量諸大菩薩,就是要修持很多無量的法門,這些菩薩要發大心;發大心的菩薩,就是要「從忍辱地涌」,從忍辱地,忍辱地在哪裡呢?我們的心,心開意解,事通理達,自然事會通、理會達。所以,我們的心,我們都要知道,在這個世間是堪忍的世界,我們願意在人群中,更要再堪忍。這個人群中種種的煩惱、事物,讓我們體會了,無明、煩惱的根源在哪裡,這我們了解了、發心了、通達了這些道理。這樣我們能夠,不斷不斷循環來化育。道理消化,消化吸收,上求法,下化眾生,總是這樣不斷循環來化,「化育圓彰覺性」。

我們度人、度己,在度人就是度自己,利益別人就是利益自己。你有方法去解開別人的困難,就是們有方法度自己,所以度人就是度己。這個覺性,啟開了別人的覺性,就是已經開了自己的心,所以心開意解,「化育圓彰覺性」。我們的真如本性有在發揮,發揮我們的方法於人間。所以,這是我們的心聲,一切為眾生、為人群付出,聲聲呼喚,希望眾生能夠去除無明煩惱,能夠這個聲波,警覺了眾生的迷茫,這心聲是這樣。心就是我們的心地,從我們的內心,覺地這樣共鳴,我們的內心覺地就是真如本性,發心起來,啟動了我們的心。所以,「心佛源出同聲」。「心、佛、眾生」,雖然我們自認,我們自己還是凡夫,我們也是眾生之一,但是,我們已經接受到佛法了,我們已經知道學菩薩道了,已經回歸我們的真如本性,我們知道了,我們要歸,回家了。我們在這個回家的路程,回轉真如本性的路程,所以我們的心,就是要接近佛的心。

所以「心佛源出同聲」,就是真如覺性。我們的心、佛的心,發出來的真心,是如來覺性的聲音。因為念念就是為眾生,佛陀念念為眾生,我們呢?現在開始也是,也是要念念為眾生,要平等,沒有我特別愛的,沒有我特別偏護,所有一切眾生平等平等,愛的力量就是平均,同樣的道理。這就是我們要知道,真正學菩薩道,回歸真如覺性,就是在我們的心地;心地,我們要好好、要常常顧守好。我們的心地與佛相同,同一片心地、同一片的道理。佛陀所說的法,就是我們所接受的法,所以與佛合法,合而為一。

前面的文這樣說:「是諸菩薩身皆金色,三十二相,無量光明,先盡在此娑婆世界之下,此界虛空中住。」

是諸菩薩身皆金色
三十二相
無量光明
先盡在此
娑婆世界之下
此界虛空中住
《法華經從地涌出品第十五》

這就是了。菩薩,我們發菩薩心,每一位菩薩,那個相,「三十二相」,和佛相平等。佛相是人看人歡喜,佛相是來自佛陀所修的福德,圓滿了,才有辦法「三十二相」。剛才對大家說,我們要如何,讓大家看到能善解我們?善解、包容,將我們的人放在他的心中,日日都記得我們,我們說的話他接受,他都落實在做,這就是形象入眾生的心。佛是這樣,菩薩也是這樣,所以我們眾生唸佛、唸菩薩,就是已經將佛、將菩薩,都在我們的心。

菩薩,為什麼我們要唸?因為他和佛同等的覺悟,人人觀世音,家家也是觀世音;日常生活唸彌陀佛,也是人人彌陀佛,也家家彌陀佛。同樣,你修什麼法,你心心念念就是唸這樣的佛,唸這樣的菩薩。為什麼你一直心心念念,唸他呢?唸他,就是念他的相、他的莊嚴、他的修行,他有這樣的德,所以我們所要依靠。所以說起來,菩薩也是一樣,同樣有這樣的佛德,與佛德平齊,有「三十二相」,同樣有這樣的「光明」,引入我們的心,引入我們的智慧,與佛、菩薩同時、同體發光,這樣「盡在此娑婆世界」。就是在這個範圍內,這世界之下,「此界虛空中住」。大家同樣有這片的心地,這片地都是一樣,大家要好好用心去了解。

接下來的這段文再說:「是諸菩薩,聞釋迦牟尼佛所說音聲,從下發來。一一菩薩,皆是大眾唱導之首。」

是諸菩薩
聞釋迦牟尼佛
所說音聲
從下發來
一一菩薩
皆是大眾唱導之首
《法華經從地涌出品第十五》

要用心哦!這些菩薩已經聽到了,釋迦牟尼佛說法的聲音,呼召的聲音。這個聲音是什麼呢?他方世界的人,菩薩,說要來娑婆世界弘宣此法,要來重新學法,佛陀對他:「止!止!」不用了,我這個娑婆世界,就已經有很多了。佛陀發出這樣的聲音,佛的心聲,這個地方的菩薩已經聽到了。已經開始發心的菩薩,已經了解佛的心懷,聽到佛的心聲了,就是聽到這樣的聲音,這樣「從下發來」。那就是從地,開始從地就地顯出了,就是就地就起來了。這是因為「因師之命」。

是諸菩薩
聞釋迦牟尼佛
所說音聲
從下發來:
因師之命
所以應聲感召
而從下發來
聞命故來
弘法故來
顯本故來

釋迦佛就是我們的導師,導師的心聲已經發出了,「因師之命,所以應聲感召,而從下發來」。開始發心了,來了。本來佛陀說:「我年紀已經到了,我將入涅槃了,這個法什麼人要傳?」大家還在那裡猶豫,等到他方菩薩來了,佛陀,「止!止!我這裡,我自己有這樣的弟子,是我所教育的,應該就要來接受我的法。」這個心聲這些弟子已經體會到,了解了。真正的體會,開始發心起來。所以,「聞命故來」。是聽到師的命令來嗎?或者是弘法來呢?這就是「顯本」。人人本具,你到底是佛叫你,你才來,說:「我這裡有這些弟子。」你才願意起來嗎?難道是這樣而已?或者是你起來,要表達你甘願去弘法?這是這樣,兩項都有,那就是顯出了你的本。你這一輩子也是「跡」,你和我,不只是釋迦牟尼佛顯跡人間,其實我們現在,大家都也是顯跡來的。

我們在這個世間裡是有期限的,佛陀是乘願顯跡,我們是隨業顯跡。我們到底是心願來的嗎?我們不知道我們過去是怎麼樣,我們是沒有選擇,無可選擇而來,是凡夫,但是也是一個足跡就過了。我們這個時候聽到法了,法,我們了解了;真如,這就是我們的根本,佛陀告訴我們,人人本具佛性。有真如,真如本性我們要啟動起來。佛陀已經教我們方法了,這個法我們了解了,我們再也不能隨便做,隨業、隨惡緣再去趨向,不行了!我們要轉惡緣為善緣,轉惡法為善法,我們要心向力,要趕緊遵循佛的教法。

所以,我們「回家了」,回歸如來的家了。所以,我們要趕緊「回家」,找我們自己的本性,我們的真如本性,我們開始要顯本了。「六度萬行」在行,就是回歸到我們的覺性來。所以,「一一菩薩,皆是大眾唱導之首」。

一一菩薩
皆是大眾
唱導之首:
一一皆是
大眾唱導之首
宣導弘法化人
佛世以舍利弗
富樓那為第一
唱導之首:
是即領眾之師

這些菩薩已經都浮現出來,每一尊菩薩,都是「大眾唱導之首」,要來「宣導弘法化人」。這就是這樣的人,現在浮出來這些菩薩,都是真正有立願心,要來弘宣教法的人。「佛世」。佛陀的時代,他的當場是有這樣的弟子,那就是舍利弗;佛陀能夠講《法華經》,是舍利弗為當機者,舍利弗起來請佛,佛陀將它「三止」,鍥而不捨,再殷勤虔誠,請佛來講說甚深微妙的法,就是《法華經》。所以,舍利弗也是啟機者,他的智慧,也發心弘揚佛的教法。

富樓那,他為了佛的教法不惜生命,在堪忍的境界裡,惡劣的地方,為了弘法他不惜一切。他遵循佛的教法,他廣度眾生不惜辛苦,堅持、堪忍,他忍得眾生的侮辱,他願意。這就是佛世之時,就已經有這樣的弟子,也是入弟子群中,「唱導之首」。「內祕菩薩行」,他的內心隱藏著的,是菩薩的行願,外面顯出來的是聲聞的相,這就是「唱導之首」。當然,修行群中都有,同樣,這全都要有人,領導的人。所以,「是即領眾之師」。「唱導之首」就是領導之師,在領眾的人。

再接下來這段文就是這樣說:「各將六萬恆河沙眷屬,況將五萬、四萬、三萬、二萬、一萬恆河沙等眷屬者。」

各將六萬
恆河沙眷屬
況將五萬 四萬
三萬 二萬 一萬
恆河沙等眷屬者
《法華經從地涌出品第十五》

所說的「各將」就是這些菩薩,這些「唱導之首」,其實他們還有,「六萬恆河沙眷屬」。

各將六萬
恆河沙眷屬:
言六萬者
即表六度
一一度中
有如是等眷屬之行
是六萬恆沙之師
一一各將
六萬恆沙徒眾
而六萬恆沙之師
所有之徒
不可知其數

就像舍利弗,就像富樓那,其實他們也有和很多人,結過很多的好緣,每一個人都有他很多好緣的人。其實,所說的「六萬者」,用法來說,就是「表六度」的意思。發心「六度」,發心要行六度行。「一一度中,有如是等眷屬」。六度是萬行,這每一個,每一度,布施,他布施是法的布施,或者是物質的布施?柔和軟語的布施,或者是等等?這全都用各種各種不同的方法,能夠讓人人接受我們,這種廣結善緣,剛才說過了,過去要累積這個善緣,我們要做;做的方法──善解、包容。你現在對人人,不論什麼樣惡劣的聲音、惡劣的形態等等,對我們來說,「感恩、感恩啊!」這種對人的態度,很柔軟,「大慈悲為室,柔和忍辱衣」,在我們的「六度」中,就是發出慈悲心;在我們人、事、物中,善解、包容,這全都是法。

這和人結善緣,每一度都讓人對我們讚歎,讚歎布施、讚歎持戒、讚歎忍辱等等;被人讚歎,那就是人對我們心的向力,心向力已經到達了,我們就能夠去和他說法,結一個善緣、好緣,這無不都是眷屬。因為我們的身和法,已經在他的心中了,我們的法,也已經包容這麼多人了,互相影響,那就有很多。所以「六萬」,是表示「六度萬行」,每一度都能夠發揮,無量無數的法──度人的方法,這「六度」就是很多方法,可以去發放出去。所以,「有如是等眷屬」。就是有這麼多這麼多法的意義,和人的關係存在,這叫做「眷屬」。「是六萬恆河沙之師」,是我們「六度萬行」發放出去,發射出去的方法,已經讓人接受到。我們與人,人、事、物有關係、有影響,這個法已經是很多,我們就是叫做領導的人。

所以,「一一各將,六萬恆河沙徒眾」。這些人我們已經和他們結緣,一個法已經發放出去了,多少人接受到。同樣的道理,就像外地來,我們的菩薩回來我們的精舍,心靈的家,他們就有這樣的「認一個家」,法脈宗門,心靈的家,所以他們回家了。我們裡面的常住師父,菩薩,他們將你們當作就像菩薩,你們說的一句話,對他們有用,他們回去很歡喜,「某某師父,對我這樣說,這在生活中,這就是法!」這也就是,這也就是你的眷屬,已經和你有結上了這個緣,你將生活中的經驗,說出去的話他放在心裡,他也在發揮他的效用,這就是互相連結的因緣。所以我們日常的生活多麼重要,「四行」、「三軌」,而且要用在長期、無間、無餘,不斷這樣修,人人我們要尊重。這就是法,這麼的實在,能夠讓我們在日常生活,可用的法,我們應該要很珍惜。

所以,「一一各將,六萬恆沙徒眾」。方法有這麼多,在我們的心地裡,在我們的日常生活中,都與我們有緣的,就是和我們常隨。這個「眾」字,就是和我們很近,和我們有關係,將來、現在都是一樣,就是這樣。所以,「而六萬恆沙之師」。不論源頭從哪裡,這個法再傳給別人,這都叫做「師」。所以,「所有之徒不可知其數」。這樣一直延續下去、一直延續,這很多。就像我們的法,慈善,慈善要在社會裡每一個角落,我們這些角落,我們全都需要有人,就像粽子,粽葉、綜繩、粽串一樣,有組,小組長、隊長,也有,總是「合和互協」。協力,有幾個協力?一個協力多少人?我們要關懷,我們要布達,我們要帶他。我們帶他,他能夠再布達,再帶給別人。還有互愛,就是要這樣不斷不斷布達下去,不斷不斷關懷,這同樣的意思。

所以,「況將五萬、四萬、三萬、二萬、一萬,恆河沙等眷屬」。

況將五萬、四萬、
三萬、二萬、一萬
恆河沙等眷屬者:
表法
五萬即五眼:
肉眼、天眼、
慧眼、法眼、佛眼
四萬則四諦
三萬即三學
二萬即定慧
一萬即一道清淨

大家若能夠了解了,「五萬」;用法來譬喻,那就是叫做「五眼」。五眼,那就是「肉眼、天眼、慧眼、法眼、佛眼」,這叫做「五眼」,這五眼,凡夫就是肉眼。我們凡夫就是肉的眼睛,有時候會退化,隨著年齡退化,或者是眼睛有病退化了。眼睛好的人看一棵樹,片片的葉子都是分明;眼睛不好的人看樹,有看到青,綠色的,沒有看到那是什麼葉子,沒有辦法了解,這叫做凡夫的眼睛。在衰退中,一直衰退了,只是看一片綠,看到綠色的背後就是天空。這凡夫眼,「天眼」,那就能夠比凡夫更明瞭了。天眼能夠看凡夫界眾生的生態。「慧眼」,那就是聲聞、緣覺,他們已經勝過了天眼,不只是知道凡夫界,也明道理,這是聲聞、緣覺。「法眼」就是菩薩,已經體會了佛陀的教法,了解真理實相,所以啟發他們的心,也已經入佛法門了,弘揚佛法在人間。這就是法眼,法眼就是菩薩。「佛眼」,那就是佛的眼光了,與天地為一體,這就是佛眼。這叫做「五萬」,五個萬。

「四萬即四諦」。法就是在「四諦」法。「四諦」法大家都知道──苦、集、滅、道,這我們不用再說,大家清楚。「苦」有萬萬苦,「集」有萬萬集,法無量、道無上,所以這「四萬」。「三萬即三學」,「戒、定、慧」,我們要好好受持。或者是「聞、思、修」,我們要好好身體力行。「二萬」,就是定和慧。「一萬即一道清淨」,從心第一念開始,不斷要淨化自己的心,應該我們身心清淨。不論是一萬、二萬、三萬、四萬、五萬,我們全都能夠通達,心若清淨如一面鏡子,我們就能夠清淨。

所以,「況將下」,何況「將下」。

況將下
是所況
文有八層
皆是
前止他召此科中
自有六萬恆沙等
等字中之所發出
今所況之眾
是六萬恆沙
首領之外
更有首領
徒眾之外
更有徒眾
故佛以等字攝之

所以這應該有很多層的意義,這要解釋到最後是很多,大家要去用心體會。這是前面所說,「止他召此」,應該知道。止他方來的菩薩,召喚我們現在,娑婆世界的人要發心,這就是在這當中意思的裡面。所以「有六萬恆沙等」,種種來做譬喻。

這裡面就發出了,「今所」,現在所發出,「六萬恆沙首領之外」,就是領導的人以外,「更有首領」。就如我們在領導的人,從領導,從二十幾個人,「協力」,一直到幾個「協力」,是一個「互愛」;從幾個「互愛」,就是一個和氣,幾個「和氣」就是一個「合心」,和這樣一樣。所以,「徒眾之外,更有徒眾」,一個以外又再有。這是很多很多,就是這樣不斷延續。

經家以五萬四萬
乃至一千一百、
一十、一弟子等
表而出之
所況之首領
所將之徒眾
各各不同

集經典這樣在分析的,從「五萬四萬,乃至一千一百,一十,一弟子」等等,就是這樣,不斷衍生出了這樣的法。代表,用這個代表性的人來講話。所以受領導的人,「所將」就是跟隨在一起的人,「各各不同」,都有不同。

有將五萬
恆沙眷屬者
四萬、三萬、
二萬、一萬
恆沙眷屬者
此一層
徒少師多轉過上

所以,「有將五萬恆沙眷屬者,四萬、三萬、二萬、一萬,恆沙眷屬者,此一層,徒少師多轉過上」。就是信徒很少,跟隨他的人不多,這樣「徒少師多轉過上」,師很多,徒少,因為他的眷屬很少。他還有他的老師,老師的上面還有老師,這就是這樣重重疊疊,這就是我們要去體會、去了解。我們的心,從一心開始,我們能夠衍生到很多很多。這個真如覺性就是佛性,我們因為凡夫,已經迷得一塌糊塗了,從這些凡夫地,要如何再回歸如來家?這個家庭,回歸回來到如來本性的如來家。我們就要去體會、了解回歸的路程,就是要菩薩「六度萬行」,這個應該要很清楚。

也告訴大家很簡單的方法,「三軌」、「四法」、「四修」,這就是我們「六度萬行」。我們要如何去和人結緣?如何善解?要讓人善解我們,去善解別人是靠我們的功夫,讓人善解我們,就要看我們的功夫累積多少,和人結多少好緣。那麼的密切,自然他們看到我們歡喜,接受我們的法。這就是要時時用功,多用心!

【附註】[唱導]
宣唱法而化導人也。佛世以舍利弗,富樓那為第一,梁高法傳十科中有唱導之一科。法華經涌出品曰:「是四菩薩,於其眾中,最為上首唱導之師。」大部補注九曰:「啟發法門,名之為唱。引接物機,名之為導。」梁僧傳(唱導論)曰:「唱導者,蓋以宣唱法理開導眾心也。昔佛法初傳,於時齋集。止宣唱佛名,依文致禮。至中宵疲極,事資啟悟,乃別請宿德升座說法,或雜序因緣,傍引譬喻。」(丁福保‧《佛學大辭典》)
回頂端 向下
檢視會員個人資料
月亮
版主
版主
avatar

文章總數 : 19917
年齡 : 65
來自 : 台中
威望 : 1635
注冊日期 : 2009-01-11

發表主題: 回復: 20181023《靜思妙蓮華》無量菩薩 從下發來 (第1463集) (法華經·從地涌出品第十五)   周二 10月 23, 2018 6:10 pm

回頂端 向下
檢視會員個人資料
月亮
版主
版主
avatar

文章總數 : 19917
年齡 : 65
來自 : 台中
威望 : 1635
注冊日期 : 2009-01-11

發表主題: 回復: 20181023《靜思妙蓮華》無量菩薩 從下發來 (第1463集) (法華經·從地涌出品第十五)   周四 11月 15, 2018 10:31 pm

Explanations by Master Cheng-Yan
Subject: Countless Bodhisattvas Come Up from Below (無量菩薩 從下發來)
Date: October.23.2018

“We must take sincerely accepting the teachings, cultivating the Four Practices and abiding in the ground of patience as our aim. We must put these practices into action by cultivating and upholding them according to the teachings. Countless great Bodhisattvas all emerged from the ground of patience. Through principles and matters, we teach and transform others and perfectly manifest our own enlightened nature. The words of our hearts resonate with the ground [of enlightenment], and our minds and the Buddha speak with the same voice.”

We must mindfully seek to comprehend this passage. We need to very sincerely accept the Buddha’s teachings. After accepting the teachings and taking the Buddha-Dharma to heart, we must cultivate ourselves diligently and practice according to the teachings. Which practices should we cultivate? The Four Practices. In order to accept and uphold the Lotus Sutra, we need to uphold the Four Practices. In our daily lives, [these practices] are inseparable from our bodies and minds. We must use our bodies to do good deeds, never use our speech to say malicious words and constantly take good care of our minds.

In addition, when it comes to our wishes and vows, we need to sincerely establish great vows. Thus, body, speech, mind and great vows are the Four Practices [of Bringing Peace and Joy] that we have been constantly discussing lately. Speaking of our bodies, in our daily living, all our actions are inseparable from this body. As for how we take action with our bodies, what kind of things we do, whether they are right or wrong and whether [our actions] are good or evil, we just need to discern these things clearly. When it comes to every action we take, every word we speak and every thought we give rise to, as long as we can constantly be vigilant, then when something is right, we just need to earnestly do it.

In very simple terms, that is all there is to it. If we can earnestly uphold the Four Practices, [then we can handle] all the unbearable things in the world. When dealing with people, matters and things, we need skill interacting with other people. When we hear people speak harsh words, we must transform these words into [thoughts] like, “I am so grateful. You are warning and educating me. So, I need to express my gratitude to you. These negative remarks can encourage me to practice more diligently.” This is how we practice understanding.

If people have a very poor attitude or if we see people who are unfriendly and unhelpful, we also need to be grateful. We need to think of ways to [transform] their lack of kindness and change the direction of their malevolence so they become friendly and kind. This requires skill. The most important skill is forgiveness. If we can be understanding and accommodating, we can establish good relationships with everyone. When it comes to our own minds, we will be free from attachments, afflictions and ignorance. All we will have is our gratitude toward sentient beings. This shows our skills. These skills are still not enough. What else should we do? When we meet people, we need to speak in such a way that they will be able to joyfully accept what we say. Then, people will treat our ordinary remarks as teachings to be treasured and apply them in their daily lives to improve their lives. This means speaking in such a way that everyone can be understanding. This is also a skill! The same applies to our appearances. Since [we cultivate] our speech, we must do the same with our appearances so people will feel happy and have a good impression when they see us. This is why we need to be skillful.

So, we need to put effort into this. When we put in effort, we attain [virtues]. Our attainment comes from cultivating virtues. Thus, “The virtuous attain”. What are virtues? They are what we attain by putting effort into our spiritual practice. What do we attain? We attain good affinities with all sentient beings. With the skill we master through hard work, we will treat people with understanding and forgiveness.

Using today’s language, it is just that simple. Our true skillfulness is just like that. When we cultivate our minds, when we attain mastery, people will naturally treat us with understanding, forgiveness and acceptance. This means that we will have established good karmic affinities with sentient beings. We often say we need to form wholesome, virtuous affinities with sentient beings.

Actually, these virtuous, wholesome affinities are the accumulation of our past deeds. So, we need to practice diligently now. What we have accumulated in the past is reflected in this lifetime. The accumulation of our present hard work will be reflected in the future. We need to do this for a very long time! Sentient beings as numerous as the Ganges’ sands also need to put in effort like this. The mastery they will attain are these virtues and the affinities they form. Therefore, this is why we must encourage each other. We need to sincerely accept the teachings. What we practice is not anything difficult; it is just a matter of our body, speech, mind and great vows. Great vows require our continuous efforts throughout lifetime after lifetime. Over a very long time, we need to be firm in our resolve and persevere with sincerity.

Naturally, we can then form deep affinities with these sentient beings in the Saha World. Since we have made vows to safeguard them at this place, we must take “abiding in the ground of patience as our aim”. This is our aim. So, “We must put these practices into action by cultivating and upholding them according to the teachings.” We must follow the teachings to diligently cultivate and uphold what the Buddha taught, these Four Practices [of Bringing Peace and Joy], the Three Directives and the Four Practices. When I mention these terms, everyone should understand their meaning, because we have [discussed them] repeatedly.

I hope that all of us will engrave these into our minds and apply them in our daily living. “Great compassion is the room.” Isn’t this very simple? “Gentleness and patience are the clothing.” Every day, when we put on our clothes, we need to remember that “gentleness and patience are the clothing” and “the emptiness of all phenomena is the seat”. When dealing with people and matters, we must not take issue over trivial matters. We must remember to be understanding and forgiving and refrain from taking issue over matters. Isn’t this very simple? Spiritual practice is not so difficult! If we can do this, we will be putting these teachings into action. As we are able to practice with the strength of our body and mind, we can then attain these teachings.

Because the Buddha has so many teachings, we cannot clearly explain every single one. Instead, we should focus on the essential spirit of the Dharma. We need to quickly organize [the teachings] into a system about how to interact with one another and benefit people through our interactions. Otherwise, we will run out of time. We need to hurry in this evil world of the Five Turbidities, there is so much suffering. How can we find ways to enter sentient beings’ hearts? What methods can we use to inspire their body and mind to move in the same direction of benefiting others and spreading the Dharma? Then, they can benefit people and pass down this Dharma. “Bodhisattvas arise because of suffering sentient beings.” This is the teaching we have chosen to serve [as the core of] our Dharma-lineage, our purpose and our school of Buddhism.

This is because the Buddha had many wise teachings which we cannot fully cover in this lifetime. So, we need to earnestly pass on these causes and conditions so they can continue on. What we can achieve and what is most needed in the present era is what we continue to pass on. Therefore, we use these teachings and enter this Dharma-door. Speaking of our “Dharma-lineage and School of Buddhism,” our core principle is within the Buddha-Dharma.

Therefore, we must cultivate and uphold the Dharma. Countless great Bodhisattvas need to cultivate and uphold an infinite number of Dharma-doors. Bodhisattvas must form great aspirations. The Bodhisattvas who had formed great aspirations “all emerged from the ground of patience all emerged from the ground of patience”. Where is the ground of patience? It is inside our minds. When we can open our hearts and be understanding, we can naturally understand matters and penetrated principles. Therefore, in our minds, we should all understand that our world is one that must be endured. While we willingly go among people, we need to be able to endure [hardships].

Various kinds of afflictions and matters enable us to comprehend the source of our ignorance and afflictions. We have understood this; we have formed aspirations and thoroughly understood these principles. In this way, we can continuously transform and educate others in cycles. We analyze the principles and absorb them. We seeking the Dharma and transform sentient beings. So, we continuously transform them in cycles. “We transform others and perfectly manifest our own enlightened nature.” We transform others and ourselves. Transforming others is transforming ourselves. Benefiting others is benefiting ourselves. When we have the means to solve other people’s difficulties, it means we have the means to transform ourselves. So, transforming others is transforming ourselves. When it comes to our enlightened nature, we also open our own hearts. So, with our hearts open and understanding. “We teach and transform others and perfectly manifest our own enlightened nature.” So, we can exercise our nature of True Suchness by applying our methods in the world. These are the words of our hearts. Everything we do is to help sentient beings. We call upon sentient beings, hoping sentient beings can eliminate their ignorance and afflictions. We hope that our voice will awaken sentient beings from delusion. These are the words of our hearts.

[This] refers to the ground of our minds. From the depths of our hearts, we resonate with the ground of enlightenment. The ground of enlightenment in our minds is our intrinsic nature of True Suchness. When we form aspirations, we inspire our minds. “Our minds and the Buddha speak with the same voice. The mind, the Buddha and sentient beings…”. Although we acknowledge that we are still ordinary beings and that we are also among these sentient beings, we have accepted the Buddha-Dharma. So, we know we must learn the Bodhisattva-path and return to our nature of True Suchness. We know that we need to return to our home. Our journey home is our journey back to our nature of True Suchness. So, our minds must draw near to the Buddha’s mind. “Our minds and the Buddha speak with the same voice.” This is the awakened nature of True Suchness. Our minds and the Buddha’s mind all echo with the sound of the Tathagata’s enlightened nature. The Buddha’s every thought is on sentient beings. What about us? Starting from now, we must also focus all our thoughts on sentient beings. We need to be impartial so that we will not dote on anyone in particular or be biased toward anyone, but treat all sentient beings equally.

The power of our love is impartial. The principle is the same. This is what we must realize. To truly learn the Bodhisattva-path, we must return to our awakened nature of True Suchness, which is inside the ground of our minds. So, we need to put effort into taking good care of the ground of our minds. The ground of our minds is the same as the Buddha’s. We share the same ground of the mind and the same principles. The Buddha’s teachings are the teachings we have accepted. So, we converge with the Buddha’s teachings and become one [with the Dharma].

The previous sutra passage states, “These Bodhisattvas’ bodies were all golden in hue, with the 32 Marks and infinite radiance. Previously, they had all abided in the empty space below the Saha World”.

This is it. To become Bodhisattvas, we must form Bodhisattva-aspirations. Each of these Bodhisattvas had “the 32 Marks”. They were the same as the Buddha’s marks. The Buddha’s appearance makes people happy. It comes from the blessed virtues cultivated by the Buddha. Because the Buddha is perfect, He can manifest “the 32 Marks”. As I mentioned to you a moment ago, how can we enable everyone to treat us with understanding? We must practice understanding and forgiveness. When we can [live on] in their hearts, they will remember us every day, accept what we say and implement our teachings. This is how our appearances will enter sentient beings’ hearts.

This is how the Buddha is, as well as Bodhisattvas. When we chant the names of Buddhas and Bodhisattvas, the Buddhas and Bodhisattvas will live on in our hearts. Why do we chant the names of Bodhisattvas? It is because they share the Buddha’s awakening. In every person, there is a Guanyin Bodhisattva. In our daily lives, we chant the name of Amitabha Buddha. In every person, there is an Amitabha Buddha. In every family, there is also an Amitabha Buddha. Similarly, based on the teachings we cultivate, we constantly chant the names of these Buddhas and these Bodhisattvas. Why is it that we focus each and every thought on chanting their names? As we chant, we contemplate their appearances, their magnificence and practice. Since they have such virtues, we need to rely on them.

So, Bodhisattvas are the same. They also have these Buddha-virtues which are equal to the Buddha’s. They have “the 32 marks of the Buddha” and the same “radiance” which [illuminates] our minds and wisdom. Then at the same time, as one body, we emit light with the Buddhas and Bodhisattvas “throughout this Saha World”. Within this domain, in the same world, we abide in this “empty space below the Saha World”. We all share the same ground of the mind. This ground is the same for everyone. We must all earnestly and mindfully seek to understand this.

The following sutra passage states, “These Bodhisattvas, upon hearing the sound of Sakyamuni Buddha’s voice, all came up from below. Each of those Bodhisattvas was a leader who instructed and guided a great assembly”.

Please be mindful! These Bodhisattvas had already heard the sound of Sakyamuni Buddha’s voice expounding the Dharma and calling out [to others]. What was that sound? The Bodhisattvas from other lands wanted to come to the Saha World to spread this Dharma and learn this Dharma again. The Buddha said to them, “Stop! Stop! It is not necessary. In this Saha World, there are already many [Bodhisattvas]”. The Buddha uttered this sound. The words of the Buddha’s heart were heard by the Bodhisattvas there. The Bodhisattvas who had begun forming aspirations had already understood the Buddha’s intent and heard the words of the Buddha’s heart. They heard this voice, so they “all came up from below”. That means they came up from the ground. They began to emerge from the ground, rising up from the ground. This happened at “their teacher’s command”.

“These Bodhisattvas, upon hearing the sound of Sakyamuni Buddha’s voice, all came up from below: At their teacher’s command, they responded to the call of His voice and came up from below. They came because they heard His command. They came because they wished to spread the Dharma. They came because they wished to reveal the intrinsic.

Sakyamuni Buddha is our guiding teacher. Our guiding teacher has already expressed the words of His heart. “At their teacher’s command, they responded to the call of His voice and came up from below”. They had begun to form aspirations and thus came. At first, the Buddha said, “I am getting old, and I will soon enter Parinirvana. Who shall pass down this Dharma?” Everyone was hesitant until the Bodhisattvas from other lands arrived. The Buddha said, “Stop, Stop. Here, I have my own disciples. I taught them myself. So, they should accept my teachings”. These disciples had already comprehended the worlds of the Buddha’s heart. They had understood and truly comprehended them. Then, they began to form aspirations. “They came because they heard His command”. Did they come because they heard His command, or because they wanted to spread the Dharma? This “reveals the intrinsic”, which is innate in everyone.

Did they come here because the Buddha told them to? He said, “I have these disciples here”. Was it only then that they willingly stood up? Was this the only reason? Or did they stand up to express their willingness to spread the Dharma? It was for both reasons. This reveals our intrinsic [nature]. Our entire life has been “the manifest”. All of us, not only Sakyamuni Buddha, manifest in the world. Actually, all of us now have manifested to come to this world. Our time in this world is limited. The Buddha manifested in the world by journeying on His vows. We manifested our appearances following our karma. Did we come to the world following our vows? We do not know what our past was like. So, we came to the world without any choice. We are just unenlightened beings, and the traces we leave behind will also fade away. However, we are listening to the Dharma right now. We already understand the Dharma. The nature of True Suchness is our root. The Buddha told us that we all intrinsically have Buddha-nature, the nature of True Suchness. We need to awaken our nature of True Suchness. The Buddha has already taught us the way, and we understand the Dharma. So, we can no longer do as we please and follow our karma and evil affinities. We cannot do that anymore. We must transform negative affinities into virtuous affinities and unwholesome teachings into virtuous Dharma. We need the strength of mind to quickly follow the Buddha’s teachings.

Thus, we have “returned home”. We have returned home to the Tathagata. So, we need to quickly “return home”. We need to find our own intrinsic nature, our nature of True Suchness. We must begin to reveal our intrinsic nature. Actualizing the Six Paramitas in all actions is returning to our enlightened nature. “Each of those Bodhisattvas was a leader who instructed and guided a great assembly.”

Each of those Bodhisattvas was a leader who instructed and guided a great assembly: Each of them was a leader instructed and guided a great assembly and advocated for and spread the Dharma to transform people. During the Buddha’s era, it was Sariputra and Purna who were foremost [among the disciples]. A leader who instructed and guided: This refers to a teacher leading an assembly.

These Bodhisattvas had all emerged. Each one of them was “a leader who instructed and guided a great assembly and advocated for and spread the Dharma to transform people”. This was what they were like. These Bodhisattvas who had now emerged were those who had truly made vows to spread the Buddha’s teachings. [During] “the Buddha’s era, He had such disciples in His assembly such as Sariputra”. The Buddha could expound the Lotus Sutra because Sariputra served as the recipient of the teachings. Sariputra stood up to request the teachings from the Buddha. The Buddha refused Him three times, but he never gave up. He sincerely asked the Buddha again to expound this extremely profound and wondrous Dharma, which is the Lotus Sutra.

Therefore, Sariputra was also an initiator. In his wisdom, he also formed aspirations to spread the Buddha’s teachings. Purna was willing to sacrifice his life for the Buddha’s teachings. In a world that must be endured, under such evil and harsh conditions, he was willing to sacrifice anything to spread the Dharma. He followed the Buddha’s teachings and widely transformed sentient beings without complaining about the hardship. He was persistent and patient. He was willing to endure the abuse from sentient beings.

During the Buddha’s era, there were already disciples like them. Among the disciples, they were “leaders who instructed and guided…. Inwardly they secretly practiced as Bodhisattvas”. What was hidden inside their minds were the vows of Bodhisattvas. They manifested as Hearers. They were “leaders who instructed and guided…”. Certainly, among spiritual practitioners, there always needs to be someone to take a leadership role. “This refers to a teacher leading an assembly.” A leader who instructs and guides is a guiding teacher who leads the assembly.

The following sutra passage states, “They each led a retinue as numerous as the sands of 60,000 Ganges Rivers. There were also those who led retinues as numerous as the sands of 50,000, 40,000, 30,000, 20,000 or 10,000 Ganges Rivers and so on.”

They each refers to these Bodhisattvas, leaders who instructed and guided [sentient beings]. In fact, in addition to that, “Their retinue was as numerous as the sands of 60,000 Ganges Rivers”.

They each led a retinue as numerous as the sands of 60,000 Ganges Rivers: When it says 60,000, this represents the Six Paramitas. Each Paramita has a retinue of this many practices. These teachers, who were as numerous as the sands of 60,000 Ganges Rivers, each led an assembly of followers as numerous as the sands of 60,000 Ganges Rivers. Thus, these teachers, who were as numerous as the sands of 60,000 Ganges rivers, had an inconceivable number of disciples.

Just like Sariputra and Purna, they had truly made good connections with many people. Every person had good connections with many people. Actually, “When it says 60,000, this represents the Six Paramitas”. This means forming aspirations to practice the Six Paramitas. “Each Paramita has a retinue of this many practices.” The Six Paramitas are actualized in all actions. Each of these Paramitas is a transformation. When it comes to giving, it can be in the form of the Dharma, in the form of material goods, in the form of gentle words or in the form of something else. We can use all kinds of different ways to help everyone accept us. This is how we widely form good affinities. As I just mentioned, to accumulate these good affinities, we must take action. Our methods are understanding and forgiveness. When dealing with every person, no matter what harsh words they say or what harsh appearances they present to us, we should always be grateful. We need to have a very gentle attitude toward other people. “Great compassion is the room. Gentleness and patience are the clothing”. In our practice of the Six Paramitas, we give rise to compassion. When we deal with people, matters and things, we need to be understanding and accommodating. This is all Dharma.

When forming good affinities with others, people will praise us for every Paramita. People will praise us for giving, upholding precepts, having patience and so on. When others praise us, it means that they have a sense of trust toward us. When we have this sense of trust, we can teach the Dharma to them and establish good affinities with them. So, everyone can be part of our retinue. This is because our actions and teachings [live on] in their hearts, and our teachings have also encompassed many people. When they mutually influence each other, there will be many people. So, “60,000” represents “actualizing the Six Paramitas in all actions”. Each Paramita can be exercised to become infinite numbers of teachings; these are ways of transforming people.

The Six Paramitas are many methods which we can exercise and spread to others. “Each Paramita has a retinue of this many practices.” The Dharma has so many meanings and relationships with people. This is called a retinue. “These teachers… were as numerous as the sands of 60,000 Ganges Rivers.” When we actualize “the Six Paramitas in all actions,” the methods we spread outward will be accepted by others. When we relate to and influence people, matters and objects, [we are using] many methods. In this way, we become leaders. “Each led an assembly of followers as numerous as the sands of 60,000 Ganges Rivers”. We had already formed affinities with these people. From a single source, this one teaching had spread outward and many people had received it.

By the same principle, when our volunteers from other countries come to the Abode, our spiritual home, they recognize this as their home. This Dharma-lineage and School of Buddhism is their spiritual home. So, they have come home. They consider our Dharma masters here at the Abode as Bodhisattvas. When the Dharma masters make a remark which is very useful, the volunteers will reply very joyfully and say “This Dharma master told me this, and this is Dharma to use in our lives”. In this way, the volunteers are your retinue. They have already formed this affinity with you. When you share your experiences in life, they keep your words in their minds. They too exercise the effects [of the teachings]. These are affinities that connect you together.

Thus, this shows how important the Four Practices and the Three Directives are in our lives. Also, we must apply them in extended practice, uninterrupted practice and practice with nothing further. We need to continuously practice in this way. We must respect everyone. This is how practical the Dharma is. This is the Dharma we can utilize in our daily living. We really need to cherish it. “Each led an assembly of followers as numerous as the sands of 60,000 Ganges Rivers.” There are so many methods inside our minds. In the grounds of our minds and our daily lives, those who have affinities with us are always following us. This assembly is very close to us. It is connected to us. It is always the same, whether in the present or the future. This is how it is. “These teachers were as numerous as the sands of 60,000 Ganges Rivers”. Regardless of the [Dharma’s] source, everyone who transmits the Dharma to others is called a “teacher”. Thus, there are “an inconceivable number of disciples”. As this continues on, there will be many more of them.

Just like the Dharma, charity needs to reach every corner of society. We need to have people in all of these corners. Just like zongzi, which is wrapped in leaves and tied with string into bunches, we need teams, team leaders and group leaders to “work in concert with unity, harmony and love”. We need to know how many. Concerted Effort teams there are and how many volunteers there are in each team. We must care for each other, communicate information and guide people. As we guide them, they can again pass on the information to others. We also need mutual love to continuously spread the Dharma and care for each other. The meaning is the same. “There were also those who led retinues as numerous as the sands of 50,000, 40,000, 30,000, 20,000 or 10,000 Ganges Rivers and so on.”

There were also those who led retinues as numerous as the sands of 50,000, 40,000, 30,000, 20,000 or 10,000 Ganges Rivers and so on: In terms of the Dharma, 50,000 represents the Five Eyes: These are the physical eyes, heavenly eyes, wisdom eyes, Dharma-eyes and Buddha-eyes. 40,000 represents the Four Noble Truths. 30,000 represents the Three Flawless Studies. 20,000 represents Samadhi and wisdom. 10,000 represents the One Pure Path.

Everyone is able to understand this. Speaking of the 50,000, in terms of the Dharma, it represents the Five Eyes. The Five Eyes are the “the physical eyes, heavenly eyes, wisdom eyes, Dharma-eyes and Buddha-eyes”. These are the Five Eyes. Ordinary beings have their physical eyes. Because our eyes are made of flesh, sometimes they can degenerate as we age or because we have certain diseases. When people with healthy eyes look at a tree, they can clearly see its every leaf. When people with unhealthy eyes look at a tree, they can only see a patch of green. They will not be able to discern the leaves to know [what kind of tree it is]. These are the eyes of ordinary beings, which will continuously degenerate [over time]. In the end, they will only see a patch of green. Behind the green is the sky. These are the eyes of ordinary beings. When it comes to “heavenly eyes,” they can see much clearer than ordinary beings. With heavenly eyes, we can see the way of life of all sentient beings. As for “wisdom eyes,” [they refer to] Hearers and Solitary Realizers who have surpassed the state of heavenly eyes. They not only understand the ordinary world, but also clearly understand the principles. This is the state of Hearers and Solitary Realizers. Dharma-eyes represent the state of Bodhisattvas. They have already comprehended the Buddha’s teachings and understood the true principles of ultimate reality.

So, they have already awakened their minds and entered the Buddha’s Dharma-door. They are now advancing the Buddha-Dharma in the world. This is the state of Dharma-eyes. Dharma-eyes are the eyes of Bodhisattvas. “Buddha-eyes” are the eyes of the Buddha. They are one with the universe. These are called Buddha-eyes. These eyes are represented by the number “50,000” “40,000 represents the Four Noble Truths”. The Dharma is about the Four Noble Truths, which everyone should know, suffering, causation, cessation and the Path. We do not need to reiterate this because everyone understands it clearly. There are infinite kinds of “suffering” and infinite ways of “causation”. Thus, there is infinite Dharma and the unsurpassed path. “40,000 represents the Four Noble Truths”. “30,000 represents the Three Flawless Studies,” which are precepts, Samadhi and wisdom. We must earnestly accept and uphold them. Also it represents “listening, contemplating and practicing.” We must diligently put the teachings into practice. “20,000 represents Samadhi and wisdom.” “10,000 represents the One Pure Path.”

Beginning from the first thought in our mind, we must continuously purify our minds. We should have purity in body and mind. Be it 10,000, 20,000, 30,000, 40,000 or 50,000, we can all thoroughly understand [these numbers]. If our minds are as pure as a mirror, we will have purity in our minds. So, from “There were also those who led” onward….

From “There were also those who led” onward, the passage contains eight levels. Earlier, when the Buddha stopped the Bodhisattvas from other lands and summoned the Bodhisattvas in this land, He said that there were already [Bodhisattvas] “as numerous as the sands of 60,000 Ganges Rivers and more.” When He said, “and more,” [He meant that] “there were also“ these assemblies. In addition to the leaders as numerous as the sands of 60,000 Ganges Rivers, there were even more leaders. In addition to their assemblies of disciples, there were even more assemblies of disciples. So, the Buddha encompassed them all by saying the word “more.”

There are multiple layers of meaning here. There are lots of things to explain at the end. So, we must all mindfully seek to comprehend this. In the previous sutra passages, He “stopped those from other lands and summoned those here.” We must understand this. He stopped the Bodhisattvas from other lands and now He summoned us, the people of the Saha World, to form aspirations. This is the meaning behind it.

He said that there were already [Bodhisattvas] “as numerous as the sands of 60,000 Ganges Rivers and more.” He used all kinds of analogies [to teach us]. Here, [the Buddha] expressed that. “There were also“ these assemblies here. “In addition to the leaders, as numerous as the sands of 60,000 Ganges Rivers. There were even more leaders.” This is similar to our leaders. We lead 20 or more people to form a Concerted Effort team. Several Concerted Effort teams form one Mutual Love team, and several Mutual Love teams form one Harmony team. Several Harmony teams then form one Unity team in the same way. “In addition to their assemblies of disciples, there were even more assemblies of disciples.” There were even more in addition to this. There were great numbers of them. They went on and on like this.

The sutras and commentaries use these disciples, whether they were as many as 50,000, 40,000, 1000, 10 or 1, in order to represent something. The additional leaders and the assemblies of disciples they led were all different.

This is how it is usually analyzed in [the commentaries] of the sutras. “[The disciples] were as many as 50,000, 40,000, 1000, 10 or 1” etc.. [Extrapolating] from these [numbers], we continuously derive these teachings. They act as representatives. A representative is used to speak [for others]. The people they led are the assemblies of disciples they led. They “were all different.” They were all different.

"Some led a retinue as numerous as the sands of 50,000 Ganges Rivers, [and some] led a retinue as numerous as the sands of 40,000, 30,000, 20,000 or 10,000 Ganges Rivers. On this level, there were fewer disciples.”

This means there were very few disciples who followed them. So, “There were fewer disciples and more teachers than the previous level.” There were more teachers and fewer disciples. They had a very small retinue. They also had their teachers. Their teachers also had their teachers. So, there were many layers. We need to comprehend and understand this. From our minds, from one aspiration, we can give rise to so much. This awakened nature of True Suchness is the Buddha-Nature. We ordinary beings are already very confused. From the state of ordinary beings, how we can return to the Tathagata’s family? We must return to the home of our Tathagata-nature. We must understand how to find our way back home. So, we need the Bodhisattvas’ “myriad practices of the Six Paramitas.”

We should clearly understand that. He also taught us very simple methods, the Three Directives, the Four Methods and the Four Practices. These are our “myriad practices” “of the Six Paramitas.” How do we form affinities with others? How do we practice kind understanding? For others to be understanding toward us and to be understanding toward others, we must put in effort. Whether others are understanding toward us depends on how much skill we have accumulated and how many good affinities we have formed. When we are close to others, they will naturally be happy to see us and accept our teachings. This is why we must always be diligent and 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
 
20181023《靜思妙蓮華》無量菩薩 從下發來 (第1463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: