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 20181026《靜思妙蓮華》住無為中 行有為善 (第1466集) (法華經·從地涌出品第十五)

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發表主題: 20181026《靜思妙蓮華》住無為中 行有為善 (第1466集) (法華經·從地涌出品第十五)   周四 10月 25, 2018 10:08 pm

20181026《靜思妙蓮華》住無為中 行有為善 (第1466集) (法華經·從地涌出品第十五)

⊙虛與空即無之稱,虛無形質空無障,故名住虛空中。此虛空有體有相,體者平等廣周遍,相者隨於他物質,而彼此各別異相,無為中行有為善。
⊙「況復單己樂遠離行。如是等比,無量無邊,算數譬喻所不能知。」
《法華經從地涌出品第十五》
⊙「是諸菩薩從地出已,各詣虛空七寶妙塔,多寶如來、釋迦牟尼佛所。」《法華經從地涌出品第十五》
⊙是諸菩薩從地出已:從下方中地裂涌出已。菩薩所住處,非住彼,亦非住此,出此不住上、亦不住下,盡住中道。
⊙各詣虛空,七寶妙塔:多寶佛塔,住在空中,菩薩遠來,欲見佛故,皆詣虛空,七寶塔所。
⊙多寶如來、釋迦牟尼佛所:釋迦如來與多寶如來,是多寶塔中之二佛見二世尊。
⊙〈見寶塔品〉云:爾時,佛告大樂說菩薩,此寶塔中有如來全身。乃往過去東方無量千萬億阿僧祇世界,國名寶淨,彼中有佛號曰多寶,其佛行菩薩道時作大誓願。若我成佛滅度之後,於十方國土,有說法華經處。我之塔廟,為聽是經故,涌現其前,為作證明,讚言善哉。
⊙釋迦如來以神力,三變穢土而為淨土。初變娑婆一世界,次變二百萬億那由他之國,後更變二百萬億那由他之國為淨土。
⊙「到已,向二世尊頭面禮足,及至諸寶樹下師子座上佛所,亦皆作禮。」《法華經從地涌出品第十五》
⊙到已,向二世尊頭面禮足:諸菩薩到已,即身心恭敬,向二世尊作禮。
⊙及至諸寶樹下師子座上佛所,亦皆作禮:以次巡禮。既禮多寶、釋迦,復向各分身佛繞行禮讚,顯佛眾禮:理教行體具足。

【證嚴上人開示】
虛與空即無之稱,虛無形質空無障,故名住虛空中。此虛空有體有相,體者平等廣周遍,相者隨於他物質,而彼此各別異相,無為中行有為善。

虛與空即無之稱
虛無形質空無障
故名住虛空中
此虛空有體有相
體者平等廣周遍
相者隨於他物質
而彼此各別異相
無為中行有為善

大家要多用心來體會啊!虛,我們平時來說,虛與空,那就是表示沒有了,「虛」就是很弱,空空,沒有什麼;「空」就無一物了。虛就是無形、無物質,空就沒有障礙。我們在字的裡面就能夠了解,但是我們更要再了解空的道理。真空,空,要空得透徹,要「真空」;空的盡頭,那就是「妙有」。

所以「住虛空中」,「此虛空有體有相」,現在這個地方,住在虛空中,在那個虛而渺無,那個空中之中,是這樣,所以「此虛空有體有相」,這就是妙有。既是虛空本無障礙,但是現在所說的「空」,就是有體、有相。

就像我們在太虛,太空中,太空有東西嗎?太空的本體什麼東西都沒有,空空,但是這太空底下有多少?千差萬物,很多很多,都是含在這個虛空之中。這就是說,太虛,哪怕超過了氣層以外,也是一樣。現在科技那麼發達,衛星一打上去,穿透過了太空,又另外到其他星球的地方去。所以說起來,看起來,抬頭一看是空無一物,但是它的開闊,開闊得無盡頭、無邊際。無盡頭、無邊際,當中就是很多的東西。我們就是在這個虛空、在這個空間裡面的一項,所說的虛空,是包含一切一切的空間;從人間一直到了廣無邊際,都將它包含在裡面。

所以,「此虛空有體有相」,山河大地,除了地球這片土地,還有其他,其他無量無數、無邊際,無邊的星河世界,全都很多啊!所以,所含有的東西真的很多,何況光是說地球,生物就無量數了,何況植物的東西也無量種數,這高高低低、大大小小,這實在是每一項東西都有它,含著它的道理存在。物有物理,各種物理都是有它的真諦,它的道理,所以我們要去將它,追溯到任何一項東西,它的道理是什麼形、什麼體?裡面所含的植物是什麼東西?這實在是無法,無量無邊數。

所以我們在人間,光說一個物理學,它就要分科別門,分在什麼種類去做研究。這是種類之多,也是無法數計。光是人的身體,人種的生理,這個器官內臟,一個人的身體裡面,要分析到最後,到底是什麼病?是哪一個臟腑有病?有什麼等等。現在不論物理學、生理學,很多,都是各不同,光是看一個病,科別也很多。總是道理很多,要如何將它包含起來?這就是在這個體相裡面。體相容易看,但是這分門別類,分析到最後什麼都是空。這是人間看得到的東西,接觸得到的東西,總是在「虛」和「空」,何況時間、空間、人與人之間。

時間,秒不存在;它是「秒」就這樣過了,「時」當然也不存在了,「年」也不存在。這很快速就是隨著秒來累積,而日、而月、而年,這種名稱來定,定這個數字。其實,時間是長得怎樣?用數字來將它定時間;這叫做年。三百六十五天,名叫做「年」,但是這個年是在這個地球用的,三百六十五天的年是地球用的,其他的金星、火星,它們不是三百六十五天,有八十多天,有……等等,他們的年就是這樣。又到了更遠、更遠去的星球,它們的年是我們的百多年!

總而言之,數字隨著它(的)天體,(隨著)太陽系在定名。這 「年」的數字,其實它也沒有東西,「年」長得怎麼樣?「年」就是數字。同樣的道理,從微細的微秒,這這麼的微細,都在我們身邊溜過去。我們眼睛沒有看到秒的時間過,我們都看不到,沒有。年,年也是一樣,一年這樣過了,不知不覺年過了。孩子,幼小的孩子,嬰兒出來,嬰兒不覺一年的時間,這個孩子會走路了,這個孩子已經會坐。你們看,什麼時候孩子會翻身、會坐、會爬、會走,在這一年之中,不覺知中。就是因為時間,所以讓這樣的孩子,這個生理就是跟著時間,這樣遷變、長大,這樣成長起來。

世間的東西都是這樣,人的生理、生態是這樣,草木同樣也是這樣。這些東西成長在哪裡?包括我們人,成長在虛空中,在有體、有相,在這個空間,虛無的空間裡,我們一項一項,一個一個人就是這樣生出來。這個家庭,兩夫妻才結婚而已,經過了十年、二十年,哇!這個家庭,三個、五個人、十個人,就這樣,就無成有。從兩個夫妻,就開始生這麼多個孩子出來了。再幾十年後呢?是孫子。這都是在這種空而有體、有相;人是這樣,物質也是這樣。還未蓋好的房子,是一片的空地;蓋好的房子是一間空間,這個空間就東西裝潢裝潢,一直買來,一直擺設起來,哇!富麗堂皇,一間很大間、很富麗的房子,人開始進來住,就這樣一直用,幾十年後,同樣這間房子也會舊,這道理全都是一樣。

這種「體者平等空周遍,相者隨於他物質」。所以這些體相都是這樣,原來是沒有的,平平等等,全都沒有;沒有,但是它的理都存在。因為這個空間能夠所擺置,空也有空間的道理。這個「空」,就是多大的空間,它能夠包容多少的東西。你將它一個界限起來,那個體已經有體的局限,自然你能夠擺什麼東西。這有體,「體者平等」,你有這個局限,你就是這樣,都是同樣,你無法說,我小小的空間,我能夠用多少的東西進去;小的就是在小,大的就是在大。就像佛陀講法,聲聞,他們所接受的就是獨善其身,他能夠得到的道理,就只是這個範圍,心量空間就是這樣為自己。我就是自己能夠在自己所需要,這樣就好,所以不願意再開大空間去投入。自己的心門是這樣,而我們的物質的量比,也是這樣而已,這樣就是容納這樣;你的心量這樣,你就是得這樣的法,智慧就是到這裡。所以,佛陀教育我們要打開心門,開闊你的心量;為自己,你也就要去容納他人。這就是道理。

有體量,有體,就是這樣而已,你能夠容納的就是這樣,所以有體、有量,就是這樣。儘管虛空有這麼大,空間有那麼大,但是你將它局限一個體相,就是這樣有體、有相,就有一個界限。但是突破了體相,外面的空間是這麼的大,由我們建造,由我們需要。就像我們本性是空無邊際,看我們的發心,我們若是局限在小乘,我們所接受的心量是這樣。佛陀鼓勵我們打開心門,容納天地間一切眾生,所以這就是佛陀要教育我們的。所以,這個「相,隨於他物質」,有物質就是這樣。所以,我們學佛若能夠了解,有物質、有體相總是有障礙;我們若是沒有物質、沒有體相,那是真理。所以,「虛與空即無之稱」,就是無掛礙、無障礙。就是因為他無煩惱,無煩惱、無無明;煩惱、無明都斷除了,一切障礙全都沒有了,煩惱除滅即是空。空就是無煩惱了,就像虛,無體性,所以也沒有一個質的限量著,所以也空掉了,就無障礙。

有物、有質,我們的真如本性也是看不到、也摸不到,看不到、摸不到,你就自然沒有那個質量,無質、無量。所以,我們常常說「無量」;無量就是無相、無質,我們的心,心量打開了,就是同樣,就是「虛無形質空無障」,就沒有障礙。所以因為這樣,這種「故名住虛空中」。我們前面都一直說地裂,從地湧出。菩薩就是這樣,我們本來,本來我們的心地是一個譬喻,就是我們的根本,我們的真如、我們的本性、我們的心地,心地就是無體相。人家說:「心地善良。」善良是我們的行為在善良,心地在哪裡呢?沒有心地,所以說起來是這個形容詞。行為呢?就是我們的本質,這也是一個形容。世間的事情都是用表達出來的。所以,我們有了這個身體,「此虛空有體有相」。我們有體相是一個表達,其實有了體相,它就有一個限礙、限量,因為我們有身體,所以我們的壽命有限。有一個物質的體,物質的體,它,使用的東西也是有限,那個年也有限。

聽到高雄「三見客」(高雄榮董楊勝傑,潘機利,方漢武),那是三位菩薩,他們這次隨著大愛(臺同仁) ,到新馬,新加坡、馬來西亞去。他們去到馬來西亞,他們除了去見面,和那些菩薩分享,說他們發心的過程,大愛去宣導要如何收看到大愛,所以,大家互相在那個地方勉勵。有一個機會,他們就隨著當地的菩薩,去探訪難民童在受教育。 原來,馬來西亞,我們也在那個地方,有照顧敘利亞,或者是國際間的難民孩子讀書,在馬來西亞,也有國際的人道團體NGO,這個團體,他們和我們慈濟合作。他們租房子,來讓這些難民的孩子讀書。而我們就在那個地方負責,去供應這些孩子所需要,去關懷,長時間關懷這些兒童。

我就問:「你們去看,孩子多少啊?」他就說:「看兩處,一處,每一個地方,都差不多將近二百左右的孩子,孩子很可愛。也是有一個地方,有椅子、桌子,看起來還不錯,穿得很整齊,孩子很乖,好規矩。」再去另外一個地方,離吉隆坡更遠的地方,有一個是比較克難,那裡的孩子沒有椅子、桌子,坐在地上,那裡的就又更貧,較貧困了,孩子席地而坐;讀書,在地上坐著這樣讀。他們看了不捨,他們就這樣,看孩子那個形態就快要駝背了,抬頭挺胸比較少,就是孩子都坐著,就是這樣彎著、趴著。我們一位菩薩,就是潘居士(潘機利),蹲下來要和孩子說話,那裡有一張椅子,他想:就坐一下。不知道,他一坐下去,那張椅子腳都斷了,整張椅子就壞掉了。

那個孩子看到了,就一直在那裡唸:「我的椅子壞掉了,我的椅子壞掉了。」孩子看到那張椅子,被大人坐壞了,喃喃自語,一直在那裡唸:「我的椅子壞掉了。」大人想到,不捨,趕緊用一些糖果帶去,去彌補他。我現在要說的意思是,我問他:「為什麼將人家的椅子坐到壞了?」潘居士很抱歉,他就說:「那張椅子就超過年度了,很舊了,就脆脆的,怎麼這樣坐下去,整個就脆化掉了。」這就是物質(變化)。塑膠本來很堅固,塑膠椅子應該也很韌,為什麼這樣輕輕坐下去,一個大人的體重,這張椅子無法承載,就這樣斷了、裂了。

我說:「難道那麼小張?」他就手機拿起來給我看,不小的椅子,是我們平時也可以坐的,只是它的年齡久了,舊了,所以那個體質敗壞,就堪不起這樣的重量,這就是成、住、壞、空。東西「成」了,它有一段時間讓人用,慢慢體質腐化,一個因緣來,它就報銷了,「空」掉了。這個椅子完全都破碎掉了,這已經空掉了。和我們人的生命是一樣,所以人的壽命到後來也會,就是死了,生、老、病、死,這就是「體」,有體量、有相。這是時間,讓我們人改變,人相的改變,人的體相從嬰兒而小孩,而少年而中年,這樣一直到老年,到了往生,這就是體相就是有限礙;有限、有障礙,我們無法永恆。所以,我們有一個無量的本性,是無體、無形,我們的真如本性是永恆,道理永恆,人的生理永恆。每一個人都有生理,這生下來道理有;男女之間的欲,若混合起來就產生了人體,這都是道理呢!同樣,這種子也是需要因緣,因緣會合,從種子而芽、而苗、而樹、小樹,而大樹。

同樣,這世間所有的物質形相,它的成長的過程都是一樣,都各有它的質、各有它的體形。所以,「而彼此各別異相」,全都「相者隨於他物質」,隨它種種物的體質,它是隨這樣來,所以每一樣體質都不同,都有它的生態。所以菩薩從地,那個地裂了,菩薩這樣湧出了。所以,「而彼此各別異相,無為中行有為善」。同樣的道理,因為人間有這麼多的體相、質,意思就是說,人,人間,人人各有因緣果報。同樣是人,有不一樣的體質,身體的生態不同。有的人一輩子健康,百年來還是健康的身體;有的人一生下來多病體弱,也是有啊!

各人不同的形態,雖然,同樣是人,但是張三、李四就是不同,所以全都是這樣。何況除了人以外,在這個虛空之下,多少的體物不同,形體的物質,形象很多。所以說起來,人,光是說人類,人類的疾苦真的是苦不堪,很多。 我們人已經了解道理,已經體會無為法,從無為法中,我們身體力行「有為善」。這前面就說過了,有為善,一切有為法。雖然這個一切有為法,但是回歸回來如夢幻泡影,就像夢,就像泡,就像影一樣,所以「如夢幻泡影」。在我們這個娑婆世界,地球的上面,我們已經一百年,(將要)過去了,忉利天一天還沒有過,所以我們在人間在做,所做的一切、所生長的東西,很幻化。對忉利天來說,對兜率天來說,哇!更幻化。兜率天,我們的一年等於它那裡的秒,很快速,就是以秒計,我們,我們這裡是整年呢!

所以說起來,在我們的世界和其他世界來比,在佛的世界當然如夢幻泡影,是短暫的,我們的人生是短暫的。所以說無為,無為法,在覺者來看,這就是已經無為了,回歸覺性,無為法。但是在覺性之中,入人群,去行菩薩道,人間苦難偏多,所以,「無為中,行有為善」。「無為」就是無生無滅,很多,這我們都一定要很清楚、要很了解。雖然我們要求,求解脫,但是我們一定要入人群,有所作為,這才是真解脫。所以,前面的文,因為很多都是在說時間、數量,所以我們一定要去了解。

前面的文這樣說:「況復單己樂遠離行。如是等比,無量無邊,算數譬喻所不能知。」

況復單己樂遠離行
如是等比
無量無邊
算數譬喻所不能知
《法華經從地涌出品第十五》

用種種,六萬恆河沙數,一直減、減、減,哪怕減到很小,這樣來作比量,也是一樣無量無邊,那個算數很無法去體會了解。「若算師,若算師弟子,不能知其數」。這在大通智勝佛那個世界,〈化城喻品〉就這樣對我們說過了。

所以,下面下來的文再說:「是諸菩薩從地出已,各詣虛空七寶妙塔,多寶如來、釋迦牟尼佛所。」

是諸菩薩從地出已
各詣虛空
七寶妙塔
多寶如來
釋迦牟尼佛所
《法華經從地涌出品第十五》

我們要要清楚,這些菩薩出來了,「從下方」,從下方中地裂了,他們浮出來。大家應該回憶,有這個印象。所以,「菩薩所住處,非住彼,亦非住此」。他們是住在虛空。

是諸菩薩
從地出已:
從下方中
地裂涌出已
菩薩所住處
非住彼
亦非住此
出此不住上
亦不住下
盡住中道

所以,「出此不住上」,從地湧出,不住在上面,也不住在下面,所以他們也不住這裡,也不住在那裡。「盡住中道」,不偏,不高、不低,不偏左,也不偏右,就是在中道裡。我們學佛就是要學中道,我們不會完全都空掉了,空掉一切,什麼都不必做了,不是!我們是「空中妙有」。在這個無為中,我們要再進去做「有為善」,這叫做「中道」。

所以,「各詣虛空,七寶妙塔」。現在再回過頭來了,他們在那個地方從地湧出,開始就「各詣虛空,七寶妙塔」。

各詣虛空
七寶妙塔:
多寶佛塔
住在空中
菩薩遠來
欲見佛故
皆詣虛空
七寶塔所

大家有印象嗎?〈見寶塔品〉,也是從地湧出,住虛空中。好好再去回憶〈見寶塔品〉。所以,「多寶佛塔,住在空中,菩薩遠來,欲見佛故,皆詣虛空,七寶塔所。」這些菩薩既然來了,從地湧出,寶塔也是從東方發來,升在虛空中。我們若這段文還記得,佛陀也是召很多的菩薩、分身佛也都來。那段經文大家應該要清楚。

「多寶如來、釋迦牟尼佛所」,來到這個靈鷲山,多寶佛塔升在空中,這些菩薩從地湧出,現在就在這個地方。

多寶如來
釋迦牟尼佛所:
釋迦如來
與多寶如來
是多寶塔中之二佛
見二世尊

「釋迦如來與多寶如來」,兩尊佛在塔中。這些菩薩已經來看。大家再回憶。

〈見寶塔品〉云:
爾時
佛告大樂說菩薩
此寶塔中
有如來全身
乃往過去東方無量
千萬億阿僧祇世界
國名寶淨
彼中有佛號曰多寶
其佛行菩薩道時
作大誓願
若我成佛滅度之後
於十方國土
有說法華經處
我之塔廟
為聽是經故
涌現其前為作證明
讚言善哉

〈見寶塔品〉這段文,「爾時,佛告大樂說菩薩:此寶塔中有如來全身。乃往過去東方無量千萬億阿僧祇世界,國名寶淨,彼中有佛號曰多寶,其佛行菩薩道時作大誓願,若有成佛滅度之後,於十方國土,有說法華經處,我之塔廟,為聽是經故,涌現其前,為作證明,讚言善哉。」這大家應該記得!

這裡面釋迦牟尼佛介紹多寶佛,是久遠劫,東方世界有一尊佛,名叫做多寶。他在過去修行,他有這樣的願,他的願就是大家為他用一個塔,他的全身入寶塔,哪一個地方有講《法華經》,他就要到哪一個地方,寶塔現前,去為講《法華經》那位佛見證。所以,釋迦牟尼佛出現人間娑婆世界,終於講說《法華經》了,因為這樣,多寶佛如他的心願,來出現在靈鷲山,浮在空中來和釋迦牟尼佛見面。在寶塔的裡面出大音聲,釋迦佛去開寶塔門,進去寶塔裡面,多寶佛讓一半的位給釋迦佛坐。看,這兩尊佛在寶塔中,已經我們讀過的文,也了解了。

所以,〈見寶塔品〉這一段,釋迦牟尼佛,已經在多寶佛塔現前的時間,「釋迦如來以神力,三變穢土而為淨土」。大家應該還記得,那個地方佛陀他三變,變穢土為淨土。

釋迦如來以神力
三變穢土而為淨土
初變娑婆一世界
次變二百萬億
那由他之國
後更變二百萬億
那由他之國為淨土

所以,「初變娑婆一世界,次變二百萬億,那由他之國,後更變二百萬億,那由他之國」。這不斷不斷擴大,他要容納人,容納將來的分身佛,所以他的環境,一定要再變更大、更大。這個境界就是表示,人人過去是聲聞之時,小乘,緣覺也是獨善其身,佛陀過去已經一直講,講到大家都了解,開始要發大心,所以發大心來莊嚴大道場。這與人應該也就是這樣的道理,就在那個地方莊嚴道場。我們在〈見寶塔品〉,也有這樣解釋過,所以我們要很用心去體會。

「到已」,已經到了,菩薩已經從地湧出,沒有住在哪裡,就是這樣無上、無下,在虛空中。我們菩薩已經湧現出來,所以他們到來之時,就是到靈鷲山,到靈鷲山就是要見兩尊佛。

到已
向二世尊頭面禮足
及至諸寶樹下
師子座上佛所
亦皆作禮
《法華經從地涌出品第十五》

「到已」,已經到達了,在靈鷲山。靈鷲山,空中的這個寶塔,大家已經都在這個大道場裡面,已經到達了。所以,「向二世尊頭面禮足」,向著兩尊佛──多寶佛與釋迦牟尼佛,就是開始頂禮。

到已
向二世尊
頭面禮足:
諸菩薩到已
即身心恭敬
向二世尊作禮

這些就是菩薩的禮節,大家已經來了,既來了,就要向佛的道場來,佛的道場現在還是在靈鷲山,在寶塔周圍的裡面。所以,這些菩薩,向二世尊禮足之後,同時還有很多分身佛。我們〈見寶塔品〉若記得,同樣一一作禮,這就是禮節。

「到已,向二世尊頭面禮足」。意思就是說,諸菩薩已經到達了,這些菩薩是「身心恭敬」,那個身和心也是很恭敬,所以「向二世尊作禮,及至諸寶樹下,師子座上佛所,亦皆作禮」,因為釋迦牟尼佛,在〈見寶塔品〉,分身佛也都到達了,所以這些菩薩,同樣也一一向他們頂禮。

及至諸寶樹下
師子座上佛所
亦皆作禮:
以次巡禮
既禮多寶、釋迦
復向各分身佛
繞行禮讚
顯佛眾禮
理教行體具足

這是依禮,以次序巡禮,這是一個規則,一個規矩。所以,既禮多寶佛、釋迦牟尼佛,分身佛,又在那裡繞,在那裡繞,周圍再巡禮一遍。所以,「顯佛眾禮」,佛禮節也很多,所以「禮」就是「理」,「禮者,理也」,就是禮就是道理。周圍菩薩既來,就是要順這個道理,就是這樣作禮,要行。所以「理教行體具足」,有理、有教育、有實行,這個體相全都具足了,這就是我們學佛所要學的。我們得理之後,我們要行禮節;有學問的人,才更需要要有禮節,要斯斯文文;有學問的人,才更要會說道理,能說,不只是說而已,要表達,要身體力行。這就是我們要知道。

《法華經》是一個連貫,所以它分品,過去一直告訴大家,記憶,我們要回憶;聽了之後要再回過頭去,才能夠道理貫通。現在是第十五品,〈從地涌出品〉,我們再回歸到第十一品,〈見寶塔品〉;因為那個道場,是表達出了我們的心地莊嚴,而且釋迦牟尼佛講法,就是多寶佛來見證;而且多寶佛的心願,他來身體力行。所以在〈安樂行品〉,「四行」,「四安樂行」沒有離開身、口、意、誓願。誓願很重要,在身、口、意,去行有為法,回歸到了無為法,無為法就是誓願,就是回歸真如的本性。就像多寶佛一樣,雖然釋迦佛顯跡人間,多寶佛他已經是成佛那麼久了,還是他的願力再來娑婆,與寶塔同來,來出聲、來見證,從地再湧出。這就是表示「心地」,我們真真正正,心地永遠、永遠,都能夠容納很多,無量數,因為釋迦佛也將分身佛,都召集回來,這叫做「萬法」,這種無量法恆河沙,很多的法,我們全都道理歸納回來了;是無量無邊,再歸於一。這是要大家很用心,用心去思考,才有辦法體會「本」和「跡」,要如何來會合,時時要多用心!
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發表主題: 回復: 20181026《靜思妙蓮華》住無為中 行有為善 (第1466集) (法華經·從地涌出品第十五)   周五 10月 26, 2018 12:25 pm

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發表主題: 回復: 20181026《靜思妙蓮華》住無為中 行有為善 (第1466集) (法華經·從地涌出品第十五)   周日 11月 18, 2018 8:42 pm

Explanations by Master Cheng-Yan
Subject: Doing Good Deeds amidst Unconditioned Dharma (住無為中 行有為善)
Date: October.26.2018

“’Space’ and ‘empty’ refer to nothingness. Space is formless and immaterial, while emptiness is free of obstructions. Thus, [the sutra discusses] ‘abiding in empty space.’ This empty space has substance and appearance. Substance is impartial and all-pervasive. Appearance depends on the material, and each material has a different appearance. Amidst unconditioned Dharma, we must practice conditioned good deeds.”

We all must mindfully seek to comprehend this. When we typically talk about space and emptiness, we are referring to nothingness. [The Chinese word for] “space” can also mean weak. That which is empty contains nothing at all. “Empty” means there is not a single object. Space is formless and immaterial. Emptiness is free of obstructions. We can understand this from the words themselves, but we must also seek to understand the principles of emptiness. When it comes to true emptiness, to be empty, we must be completely empty. We must have “true emptiness.” At the end of emptiness lies “wondrous existence.”

Thus, [the sutra discusses] “abiding in empty space. This empty space has substance and appearance.” Now, in this place, we abide within empty space, within that emptiness and nothingness; this is what it means [to abide] in emptiness. “This empty space has substance and appearance.” This is wondrous existence. Empty space is inherently free of obstructions. However, emptiness contains substances and appearances.

For example, when we are in outer space, out in the great void, are there objects in outer space? Space itself is devoid of [substance]; it is nothing but emptiness. But how many things exist within this space? Countless things, many, many things, are all contained within this empty space. This still holds true for our universe; even just beyond our atmosphere, it is the same. Modern technology is so advanced. Once we launch a [rocket], it can travel through space and go to other planets. So, when it comes down to it, it seems like there is nothing there when we look up into the sky. It is so vast that it is endless and boundless. Yet amidst this endless and boundless [universe], there are so many things. We all exist within this empty space. We are just one [part of] this space. When we talk about empty space, this encompasses all space [everywhere], from this world all the way throughout the vast and boundless [universe]; everything is contained within this empty space. “This empty space has substance and appearance.” It contains mountains, rivers and lands. In addition to this Earth, there are also other [planets]. There are infinite, countless, boundless, limitless galaxies and worlds. There are so many!

So, [empty space] truly encompasses so many things. Speaking of just the Earth alone, there are countless living creatures. Just plants alone come in countless varieties and all shapes and sizes. In fact, every object contains its own principles. All matter has its physical principles; every physical [substance] contains its own truths and principles. But tracing these [principles] back from a certain object to see what form or substance they have or what kinds of plants they encompass is actually impossible. [The principles] are infinite and boundless. So, for us humans on Earth, we find that the study of physical principles has branched into many specialized fields of study and separate categories for conducting research. There are so many categories that we are unable to keep count of them.

Just speaking of the human body alone, the human physiology and anatomy, we examine a person’s body until we find out what kind of illness they have, which organ is sick and so on.

Nowadays, whether it is physics or physiology or so on, they are all different. When we go the doctor, [we find that] there are also many different specializations. There are so many principles. How do we encompass them all? This is the nature of substances and appearances. These things are easy to see, but no matter how we categorize them, at the end of our analysis, we find that everything is empty. Whatever we can see and touch in this world invariably returns to emptiness. This is to say nothing of time, places and people. When it comes to time, seconds do not exist; seconds are gone in an instant. Naturally, hours do not exist either, nor do years. They are formed as the seconds quickly accumulate into days, months and years. We use names and numbers to define it, but what does time really look like? We use numbers to determine time. Hence, every 365 days is called a year. But this only applies to Earth. The 365-day year only applies to Earth. On other planets, such as Venus and Mars, [their years] are not 365 days; [on Mercury] a year is under 90 days. This is how their years are. If we go further out, to more distant planets a year there is over 100 of our years.

In short, this number depends on the planet and [its place] in the solar system. The number [of days] in a year is not actually anything at all. What does a year look like? A year is just a number.

By the same principle, brief microseconds are so short and fleeting that they pass us by in a flash. Our eyes cannot see the passing of a second. We cannot see it. It is the same with years; the years pass us by like this. Before we know it, a year has gone by. When it comes to little children, when a baby is born, before we know it, a year has gone by and the child can walk and sit up. We watch this child learn to roll over, sit up, crawl and walk, and this all happens in a year, before we can realize it. This is all because of time. The child will physically change and grow along with time; this is how they grow up. Everything in the world is like this. Human physiology and way of life are like this, and it is the same when it comes to plants. Where do these things grow? Along with us humans, everything grows in empty space, which contains substances and appearances. Into this space, this empty space, one by one, we are born like this.

[For example], in this family, the husband and wife have just gotten married, but after ten or twenty years, this family will grow to three, five, ten people. This is how we go from nothing to something. From a married couple of two, they start having a number of children. What about after a few decades? There will be grandchildren. This all happens within this emptiness, which contains these substances and appearances. This is true for people as well as for physical matter. Before a house is built, there is an empty plot of land. Once built, this house becomes a space. Then we decorate this space with things. We keep buying things to decorate it with. Wow! How splendid! What a large and magnificent house. Then people start to move in and keep [living there], but after a few decades, the house will also become old. This principle is the same for everything.

“Substance is impartial and all-pervasive. Appearance depends on the material.” So, all substances and appearances are like this. Originally, there was nothing there. They were all equal, all non-existent. They did not exist, but their principles did. The empty space [in this house] can be filled with things. Empty space also has its principles. This “space” is a certain size and can contain a certain amount of things. Once we define its boundaries, it will have its capacity for substance. Then, we can place certain things inside it.

This is the meaning of “substance is impartial”. We have these limitations. This is the way it is; it is all the same. We cannot say, “Inside this tiny space, I can fit so many things.” Only small things will fit into a small space while big things will fit into a big space.

This is just like how when the Buddha taught the Dharma, the Hearers could only accept what was for their own benefit. The principles that they could accept fell within this limited scope. Their hearts only had space for themselves. “I just want to stay with what I personally need. That is enough.” They were unwilling to open up a bigger space in [their hearts] to dedicate themselves [to others]. Our own hearts are like this; we also have a limit to what we can accommodate. We can only accommodate a certain amount. Depending on the capacity of our hearts, we can only take in so much Dharma, and our wisdom will only reach so far.

So, the Buddha teaches us to open our hearts and broaden their capacity. We must do this for ourselves, but we also must be able to accommodate others. These are the principles. We have a capacity for substance, and this is what it is. This is all that we can accommodate. So, there is substance and the capacity for it; this is all that it is. Even though the universe is so vast and there is so much space, when you limit it to substance and appearance, then it will have its substance and appearance. As such, it will have its boundaries.

But when we break through this [boundary], we will find that the space beyond it is so vast. [The space beyond] can be built into whatever we need. This is just like how our intrinsic nature has no bounds. It all depends on our aspirations. If we limit ourselves to the Small Vehicle, the capability of our hearts to accept [the Dharma] will likewise be [limited].

The Buddha encourages us to open our hearts to accommodate all sentient beings in the world. This is what the Buddha wants to teach us. So, as for “appearance, appearance depends on the material”. This is the nature of physical matter. So, as Buddhist practitioners, we should try to understand that so long as there is physical matter, substance and appearance, there will always be obstructions. That which has no physical matter, no substance or appearance, are the true principles. “’Space’ and ‘empty’ refer to nothingness”. This means that they have no hindrances or obstructions. This is because they have no afflictions, no afflictions or ignorance. When we eliminate our afflictions and ignorance, all of our obstructions will be gone. When we eliminate afflictions, we become empty. Emptiness is being free from afflictions.

Like space, it has no essential nature, so it has no physical limitations. Therefore, once we are also empty, we will have no obstructions. [Material objects] have mass, but our nature of True Suchness cannot be seen, nor can it be touched. If we cannot see it or touch it, then, naturally, it does not have mass. It has neither mass nor boundaries. So, we often say it is “infinite”.

That which is infinite has neither form nor mass. When we open up the boundaries of our hearts, it is the same. “Space is formless and immaterial, while emptiness is free of obstructions”. We will be free of obstructions, and because of this, we will “abide in empty space”. Earlier, we were discussing how the earth split open and [the Bodhisattvas] emerged from the ground. This is the way Bodhisattvas are. We have used the ground of the heart as a metaphor for our fundamental nature of True Suchness, our intrinsic nature. It is the ground of the heart.

The ground of the heart has no substance or appearance. When others call us “kind-hearted”, it is our behavior that is kind. What does the heart have to do with any of this? There is no ground of the heart.

So, this is just an expression. What about our behavior? This has to do with our character. This is also just an expression. Everything in the world is expressed this way. So, we have this body. “This empty space has substance and appearance”. [To say that] we have substance and appearance is an expression. In truth, that which has substance and appearance will also have its restrictions and limitations.

Since we have this body, the length of our life is limited. The substance of a material object will have limitations on its use, and its years are also limited.

I heard that in Kaohsiung there are three Bodhisattvas nicknamed “the Trio”. This time, they followed Da Ai TV staff to Singapore and Malaysia. When they arrived in Malaysia, they went to meet with local volunteers and share with them about to journey by which they formed aspirations. Da Ai TV went there to help [the locals] learn how to watch it, so everyone was supporting each other there. They had the opportunity to accompany the local volunteers to visit refugee children in schools.

As it turns out, in Malaysia, [Tzu Chi volunteers] there also look after the education of refugee children from Syria and other countries. In Malaysia, there are other international humanitarian groups and NGOs. One of the organizations collaborated with Tzu Chi to return some house so that these refugee children could go to school. [Tzu Chi volunteers] there are responsible for providing these children with what they need, as well as providing care, long term care, for these children.

I asked, “When you visited, how many children were there?” They said, “We saw two locations. In both locations, each place has about 200 children. The children are so cute! One of the locations has chairs and desks. It looks pretty good. They all dress very neatly and the children are very well-behaved”.

Then, they went to the next place, which is further away from Kuala Lumpur. This place is more strapped for resources. The children there have no chairs or tables. They sit on the ground. This place is much poorer. The children simply sit on the ground. They sit on the ground to study. The volunteers could not ear to see them like that, with their figures hunched over like that, with their figures hunched over. Fewer of them [had good posture]. The children were sitting, crouching or lying there. One of our volunteers, Mr. Pan, squatted down to talk to a child. There was a chair there, so he thought to sit down for a while. Little did he know, when the sat down the legs of the chair all broke. The whole chair was broken. The child saw this and began to mutter, “My chair is broken”. The child saw that the chair had been broken by this adult and started muttering to himself, continuously, “My chair is broken”. Our volunteer felt bad about his, so he quickly brought some candy to make it up to him.

Now, this is what I am getting at I asked him, “Why did you break the child’s chair?” Mr. Pan felt embarrassed. He said, “That chair was past its time. It was so old and fragile. Who knew that just by sitting down the whole thing would break into pieces?” This is how material objects [transform over time]. Plastic is, inherently, very strong, and plastic chairs should be very resilient. He sat down very gently, so why was it that this chair could not support an adult, but broke and split apart like this?

I said, “it must have been a small chair”. He showed it to me on his cellphone. The chair was not small. It was something that we could normally sit on. It was just that it was so old that its material structure had deteriorated and could not bear his weight. This is the cycle of formation, existence decay and disappearance. An object is “formed”. There exist a period of time where it is usable, but slowly, its material structure will decay. When the causes and conditions arise, it will be destroyed it “disappears”. This chair was completely broken to pieces. It has disappeared. Human life is the same.

Ultimately, our life will also come to an end and we die. There is birth, aging, illness and death; this is “substance”. Substance has its limits and appearances. This is the way time works. It makes our appearances go through changes, our physical appearances changes from infancy to childhood, from youth to middle age all the way up to old age, ending in death. This is because substance and appearances have their restrictions. We cannot last forever. We have our limitations and obstructions. We cannot last forever. However, our intrinsic nature is boundless. It is without substance or form. Our nature of True Suchness is everlasting. The principles are everlasting. Our physiological principles are everlasting. Everyone has these physiological principles. These principles have existed since our birth.

The desires between a man and a woman, if combined, will form a human body. These are all principles. Likewise, a seed also needs causes and conditions. When causes and conditions converge, the seed will turn into a sprout, then a sapling, then a tree, then from a small tree to a large one. The same goes for all material forms in this world, the process of growth is entirely the same. Everything has its own characteristics and appearance.

So, “each material has a different appearance”. For all things, their “appearances depends on the material”. Based on their physical characteristics, they come [to appear] like this. So, everything has different physical characteristics. Each has its own physical conditions. So, the Bodhisattvas emerged from the ground, the ground split open, and the Bodhisattvas emerged from it. “Each material has a different appearance. Amidst unconditioned Dharma, “we must practice conditioned good deeds. By the same token, because there are so many substances, appearances and material in the world, this means that the people of the world will all have their own karmic conditions. People have different physical characteristics; our bodily conditions are not the same. Some are healthy their entire lives. Even when they are one hundred years old, their bodies are still healthy.

There are some people who are weak and sickly from birth. There are people like this, too. Although we are all human, we all have different names. Everything is like this. This is not to mention that, other than humans, within this empty space, there are so many different phusical things made up of different material substances that come in so many forms and appearances.

As a matter of fact, just for humans alone their suffering is truly unbearble, and there is so much of it. We understand the principles and comprehend unconditioned Dharma. Amidst unconditioned Dharma, we must put “conditioned good deeds” into practice.

Previously, we discussed conditions good deeds and all conditioned phenomena, when it comes down to it, are like a dream and illusion, a bubble, a shadow. They are just like a dream, a bubble, a shadow. So, they are “like a dream, an illusion, a bubble, a shadow. In this Saha World of ours, on this earth, when we are about to pass 100 years, in Trayastrimsa Heaven, not even a single day has gone by. So, everything we do in this world and everything grows here is very illusory from the perspective of Trayastrimsa Heaven. As for Tusita Heaven, it is even more illusory in Tusita Heaven one of our years is equal to one second there. [It passes] very quickly, in just a second.

For us, that would be an entire year. So, all in all, when we compare our world to other worlds, such as the Buddha’s world, our world clearly is like a dream, an illusion, a bubble, a shadow. Our lives are very short.

So, when it comes to unconditioned Dharma awakened beings can already see the unconditioned Dharma. They have returned to their awakened nature, the unconditioned Dharma. However, within this awakening, they go among people to walk the Bodhisattva-path. The world is full of suffering. So, amidst unconditioned Dharma, we must practice conditioned good deeds”. “Unconditioned” means non-arising and non-ceasing. There is a lot of it. We must understand this very clearly. We must understand that although what we seek is liberation, we must go among people and take action. This is true liberation.

Many previous sutra passage mention time and numbers. We must seek to understand this. The precious sutra passage says, “There were also those who were alone, who took joy in the practice of distancing themselves than what any calation or analogy could make known.

[The sutra] uses many [numbers], including the sands of 60,000 Ganges Rivers. If we were to reduce [this number], even if we were to reduce it greatly and use this as a comparison, it would still be limitless and boundless. We would still be unable to comprehend that number.

“Neither a mathematician nor a mathematician’s disciples would be able to know the exact number. This refers to Great Unhindered Buddha’s [era] in the Chapter on the Parable of the Conjured City. This was what we were told before.

So, the next sutra passage continues, “After these Bodhisattvas had emerged from the ground, they each went to the wondrous stupa of Seven Treasures in empty space where Many Treasures Tathagata and Sakyamuni Buddha were.

We must clearly understand that “these” Bodhisattvas came “from below,” emerging from the split ground. Everyone should remember this image. “As to the place where the Bodhisattvas abided, they neither abided here nor there. They abided in empty space.

After these Bodhisattvas had emerged from the ground: from below, the ground split open and they emerged. As to the place where the Bhdhisattvas abided, they neither abided here nor there. They emerged into this world but abided neither above nor below it. They fully abided in the Middle Way.

So, “They emerged into this world but abided neither above [nor below it]”. They emerged from the ground. They did not abide above it nor below it. So, they abided neither here nor there. “They fully abided in the Middle Way.” They did not deviate. They were neither high nor low and did not deviate to the left or right. They abided in the Middle Way. As Buddhist practitioners, we should learn the Middle Way. We do not abide in complete emptiness, where everything is empty and there is nothing we need to do. No. We abide in “the wondrous existence in emptiness”.

Abiding in unconditioned [Dharma], we must go further to do “conditioned good deeds”. This is called the Middle Way. So, “They each went to the wondrous stupa of Seven Treasures in empty space”. Now, we must recall how they emerged from the ground in that place and “each went to the wondrous stupa of Seven Treasures in empty space”.

Do we all remember this? In the Chapter on Seeing the Stupa of Treasures, [the stupa] also emerged from the ground and abided in empty space. Let’s look back again to the Chapter on Seeing the Stupa of Treasures. “The stupa of Many Treasures Buddha abided in empty space. Bodhisattvas came from afar, wishing to see the Buddhas. They all went to where the stupa of Seven Treasures was in empty space”. These Bodhisattvas had come there emerging from the ground. The stupa of treasures had also emerged from the east and had risen up into empty space. If we still remember this part of the sutra, [we will remember how] the Buddha also summoned many bodhisattvas and His multiple manifestations.

Everyone should remember this passage clearly. [They went to] where Many Treasures Tathagata and Sakyamuni Buddha were”. They went to Vulture Peak, where Many Treasures Buddha’s stupa had risen into the sky. These Bodhisattvas had emerged from the ground and were now at this place.

They went to where Many Treasures Tathagata and Sakyamuni Buddha were: Sakyamuni Tathagata and Many Treasures Tathagata were the two Buddhas in Many Treasures’ stupa. [They came] to see the two World-Honored Ones.

“Sakyamuni Tathagata and Many Treasures Tathagata,” the two Buddhas, were inside the stupa. These Bodhisattvas had come to see Them. Let us recall this again.

In the Chapter on Seeing the Stupa of Treasures, [it said,] “At that time, the Buddha told Great Joyful Eloquence Bodhisattva,” “‘In this sutpa of treasures is the entire body of the Tathagata from long ago, from infinite trillions of asankyas of worlds to the East. His land was called Treasure Purity. In that land, there was a Buddha with the epithet of Many Treasures when that Buddha was practicing the Bodhsiattva-path, He made a great vow.”’ “’“After I attain Bdudhahood and enter Patinirvana, in the lands of the ten directions, wherever the Lotus Sutra is taught, my stupa, for the sake of those who listen to this sutra, will emerge before them to stand as testimony.”’” “’”In praise, I will say, ‘excellent!”””

Everyone should remember this. This is how Sakyamuni Buddha introduced Many Treasures Buddha. In a far-off, distant kalpa, there was a Buddha in a world to the east named Many Treasures. In His past journey of spiritual practice, He made such a vow. He asked that [His disciples] would build a stupa for Him and place His entire body inside. Wherever the Lotus Sutra is taught, [He vowed] to go to that place and manifest the stupa of treasures to bear witness to the Buddha teaching the Lotus Sutra. When Sakyamuni Buddha came to the Saha World and finally expounded the Lotus Sutra, because of this, Many Treasures Buddha, in accordance with His vow, manifested [in His stupa] at Vulture Peak and floated up into the sky to meet with Sakyamuni Buddha. His great voice emerged from the stupa of treasures Sakyamuni Buddha opened the door of the stupa and entered the stupa of treasures. Many Treasures Buddha yielded His seat to Sakyamuni Buddha. So, we can see that there were two Buddhas inside the stupa of treasures. We have read and understood this passage before.

So, in that section of the Chapter on Seeing the Stupa of Treasures, Sakyamuni Buddha, after Many Treasures Buddha’s stupa appeared, “used His spiritual power to thrice transform the defiled lands into pure lands”. Everyone should remember that in that place, the Buddha thrice transformed the defiled lands into pure lands.

“He first transformed the Saha World. Next, He transformed 200 trillion nayutas of lands and then transformed another 200 trillion nayutas of lands [into pure lands]”. He constantly expanded [these transformations] in order to accommodate His many manifestations. So, He had to make His [space] bigger and bigger. This represents how when people were Hearers in the past, they practiced the Small Vehicle teachings, and when they were Solitary Realizers, they also sought only to benefit themselves. The Buddha taught them throughout the past until everyone understood that they must form great aspirations. So, they formed great aspirations, dignifying this great Dharma-assembly. The same thing goes for the [Bodhisattvas]; they also came to dignify the Dharma-assembly. During the Chapter on Seeing the Stupa of Treasures, we explained all of this. So, we should mindfully seek to understand this.

“Once they arrived” means that they had arrived. The Bodhisattvas had emerged from the ground. They did not abide anywhere, neither above nor below, but within empty space. Our Bodhisattvas had emerged. So, when they arrived at Vulture Peak, they intended to see the two Buddhas.

Once they arrived, they prostrated to the two World-Honored Ones with their heads at Their feet. Then they went to the lion’s thrones beneath the trees of treasure where the Buddhas were and also paid their respects to all of Them.

“Once they arrived” at the Vulture Peak and the stupa of treasures in the sky, everyone was already there at this great assembly. They had all arrived. “They prostrated to the two World-Honored Ones with their heads at Their feet.” They prostrated to the two Buddhas, Many Treasures Buddha and Sakyamuni Buddha, and began to pay their respects.

Once they arrived, they prostrated to the two World-Honored Ones they prostrated to the two World-Honored Ones with their heads at Their feet: After those Bodhisattvas had arrived, with reverence in body and mind, they paid their respects to the two World-Honored Ones.

This was the etiquette of those Bodhisattvas. Everyone had arrived. Once they arrived, they had to go to the spiritual ground of the Buddha. The Buddha’s spiritual ground was still at Vulture Peak, inside the stupa of treasures. So, these Bodhisattvas prostrated at the feet of the two World-Honored ones. There were also the Buddha’s many manifestations. If we still remember the Chapter on Seeing the Stupa of Treasures, [the manifestations] paid their respects to Them, one by one, according to etiquette “Once they arrived, they prostrated to the two World-Honored Ones with their heads at Their feet”. This means that all the Bodhisattvas had arrived. These Bodhisattvas had “reverence in body and mind”. They were very reverent in body and mind. In this way, “They paid their respects to the two World-Honored Ones”. Then they went to the lion’s thrones beneath the trees of treasures where the Buddha were and also paid their respects to all of Them”. This is because in the Chapter on. Seeing the Stupa of Treasures, Sakyamuni Buddha’s manifestations had arrived. So, these Bodhisattvas prostrated to them, one by one, in the same way.

Then they went to the lion’s thrones beneath the trees of treasures where the Buddhas were and also paid their respects to all of Them: They made their rounds to pay respect in sequence. Having paid their respects to Many Treasures Buddha and Sakyamuni Buddha, they made their rounds, paying their respects to each of the Buddha’s multiple manifestations. This shows the manifold etiquette of the Buddhas. They were replete with the essence of the principles, teachings and practices.

They made their rounds, paying their respects in sequence. This is established custom. So, having paid their respects to Many Treasures Buddha, Sakyamuni Buddha and all the Buddha’s multiple manifestations, they circumambulated in that place. They circled around, paying their respects. “This shows the manifold etiquette of the Buddhas”. There are many etiquettes in Buddhism. “Propriety“ is “the principles”. “Through propriety, we manifest the principles”. This means that propriety embodies the principles. When the Bodhisattvas gathered around, they had to follow these principles. They had to pay their respects in this way. “They were replete with the essence of the principles, teachings and practices”. They were replete with the essence of the principles, teachings and practices. This is what we Buddhist practitioners must learn. Once we attain the principles, we must carry out the proper etiquette. Learned people have an even greater need for propriety. They must be elegant and refined. Learned people must be more capable of teaching the principles. They must be able to teach. Not only must they teach, they also need demonstrate the principles through practice. This is what we must understand. The Lotus Sutra is a continuous whole, divided into chapters.

I keep telling everyone that we must be able to remember it, recall it. Once we listen to it, we must go back [ and refresh our memory] to be able to fully understand the principles. We are on the 15th chapter right now, the Chapter on Emerging from the Ground. We must revisit the 11th chapter, the Chapter on Seeing the Stupa of Treasures. This is because that Dharma-assembly represents the magnificence of the ground of our mind. When Sakyamuni taught the Dharma, Many Treasures Buddha came to bear witness. Furthermore, Many Treasures Buddha came to put His vow into practice.

In the Chapter on the Practice of Bringing. Peace and Joy, the Four Practices, the Four Practices of Bringing Peace and Joy, are inseparable from our body, speech, mind and vows. Making vows is very important. When we use our body, speech and mind to practice conditioned phenomena, this all leads us back to the unconditioned Dharma. The unconditioned Dharma lies in making vows which lead us back to our nature of Ture Suchness. This is just like Many Treasures Buddha. Sakyamuni Buddha had manifested in this world, but even though Many Treasures Buddha had attained Buddhahood so long ago, still the power of His vows brought him back to the Saha World. He came with His stupa of treasures to speak and bear witness. Emerging from the ground represents the “ground of the mind”.

Truly, our ground of the mind will always be able accommodate so much, will always be able to accommodate so much, an infinite amount. Sakyamuni Buddha had also gathered all His many manifestations. This represents the “myriad phenomena”. The Dharma is infinite, like the sands of the Ganges River. We can encapsulate these many phenomena with the principles. Infinite and boundless, they all return to one. This requires everyone to be very mindful. We must mindfully engage in contemplation in order to understand how to bring the “intrinsic” and the “manifest” into harmony. We must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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20181026《靜思妙蓮華》住無為中 行有為善 (第1466集) (法華經·從地涌出品第十五)
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