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 20181105《靜思妙蓮華》今聞法華 入於佛慧 (第1472集) (法華經·從地涌出品第十五)

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20181105《靜思妙蓮華》今聞法華 入於佛慧 (第1472集) (法華經·從地涌出品第十五) Empty
發表主題: 20181105《靜思妙蓮華》今聞法華 入於佛慧 (第1472集) (法華經·從地涌出品第十五)   20181105《靜思妙蓮華》今聞法華 入於佛慧 (第1472集) (法華經·從地涌出品第十五) Empty周一 11月 05, 2018 6:54 am

20181105《靜思妙蓮華》今聞法華 入於佛慧 (第1472集) (法華經·從地涌出品第十五)

⊙明根利德厚者,過往累世已來,常受開導,正顯壽量本門所化;入如來慈悲室,智慧果熟緣聚,柔和忍安樂行,今時明跡顯本。
⊙「爾時、四大菩薩而說偈言:世尊安樂、少病少惱!教化眾生得無疲倦?又諸眾生受化易不?不令世尊生疲勞耶?爾時、世尊於菩薩大眾中而作是言:如是,如是!諸善男子!如來安樂,少病、少惱。」《法華經從地涌出品第十五》
⊙「諸眾生等易可化度,無有疲勞。所以者何?是諸眾生,世世已來常受我化。」《法華經從地涌出品第十五》
⊙「亦於過去諸佛恭敬尊重種諸善根,此諸眾生始見我身,聞我所說,即皆信受入如來慧。」《法華經從地涌出品第十五》
⊙亦於過去諸佛恭敬尊重種諸善根:亦曾敬事供養過去諸佛,表明自己亦於過去諸佛所宿植德本。
⊙此諸眾生始見我身:諸德厚大利根者,得見今生此世此諸眾生,始見我身。
⊙聞我所說,即皆信受入如來慧:聞法信解,入佛智慧。眾生始見、始聞即能信受,入於佛慧,此為頓悟菩薩,本具佛智,開顯即悟。
⊙「除先修習學小乘者,如是之人,我今亦令得聞是經入於佛慧。」法華經從地涌出品第十五》
⊙唯除最先不解佛始坐道場應機說四諦,即修習學小乘,如是之心。
⊙習學小乘:為漸悟菩薩,久受佛教,特尚未聞會三歸一之義。
⊙我今亦令得聞是經入於佛慧:為純根故,需開方便,為說三乘,待根利已,乃為說圓亦同華嚴、令入佛慧。一聞是經,即入佛慧,顯是經最為勝妙而有力也。
⊙根鈍德薄者,世世已來,不受大化,樂小求證。為此等人,故須開頓說漸,歷前諸教,而調伏之。
⊙亦令此人,今聞法華,入於佛慧。所謂諸有所作,常為一事,去來坐立,曾無他事。

【證嚴上人開示】
明根利德厚者,過往累世已來,常受開導正顯,壽量本門所化;入如來慈悲室,智慧果熟緣聚,柔和忍安樂行,今時明跡顯本。

明根利德厚者
過往累世已來
常受開導
正顯壽量本門所化
入如來慈悲室
智慧果熟緣聚
柔和忍安樂行
今時明跡顯本

大家用心,把握時間,人生苦短,性命無常,大家要好好把握任何一個時間,聽法的機會。我們聞一,不只是知千、百、萬,不斷要增長智慧,還要再銘記憶,要常常記得住,也都要身體力行啊。我們不是說過了嗎?聽法的記憶,就要落實,落實、深印在我們的意識,在我們日常生活中。我們必定要相信,今生、來世,無不都是乘著過去因緣來。佛陀來人間教化眾生,也是用長久的時間,不斷教育我們、不斷陪伴我們,可惜我們就是這樣,沒有很用心;我們法聽了,就是如水過道一樣,水過那個管道過去,那個管路又空掉了。我們的法水,永遠都沒有留在我們心裡,所以我們累生累世,就是隨著我們的作業,我們的無明業力,隨意造作,累積了那個種子,歸入了我們的第八識,由不得自己,來世那就隨因緣轉了。這不善的因緣,再惹來了不善的無明,就再這樣造作去了。

儘管又聽到法,也是一樣,無明覆蓋了,法在我們的心,就很微小、很輕微,還是我們的無明造作的業力,分量很重,我們真正,真正受法,法在我們的心很輕,所以修法的心量,和無明造作的分量,兩相比來,不成比例。所以因為這樣,我們的習氣還是很重。我們應該就要趕緊及時把握,常常告訴大家,「把握當下,恆持剎那」,這個「恆持剎那」,意思就是告訴我們,雖然聽到是短暫,聽法,一大早聽那麼多,但是真正讓我們受用的,有幾句呢?即使是幾句的法用在心裡,趕緊落實在生活中;有了生活的經驗,我們才真正有心得。這個心得在我們的造作中,才是真正的「成所作智」。

我們說過「四智」,「成所作智」,那就是我們在聽法之後,在我們的心裡,外面回歸在生活;生活中難免聲音,看到形形色色,我們所感受到的等等,五根緣著外面的色塵,而我們的心境是如何來面對著,這一天外面的聲、色,種種事物,我們是如何面對?我們如何待人,我們如何接物,我們如何去身體力行?這些去接觸,做過來之後,我們轉,因為我們有法;有法,這個五識所造作,我們就不會偏差了;沒有偏差,所造作的就是「成所作智」。

我們回歸回來了,按照著佛法,來成就我們該做的事情,那個該做的事情我們轉回來了,要不然,我們凡夫在外面所造作,我們的行動、我們的行為等等,和法一點點都沒有契合。我們現在聽法,就是要契合在法中。所以我們聽法,要如何面對著生活、環境造作,我們的六根去緣境,我們能夠六識吸收來,轉為「妙觀察智」,能夠很仔細,不要讓它出一點點差錯,要好好觀察;這在我們第七識,要好好觀察,之後才有辦法「平等性智」,我們才能夠很平等。人間,佛陀開始覺悟,就是覺悟眾生平等;眾生平等,這個「性」,人人都有平等本性在,我們仔細思量,眾生皆平等。

我們的六識,五識在外面所緣的,我們若好好思考,回歸回來,我們所造作的一切,全都是尊重、感恩,感恩、尊重,人人平等。我們想要去做好事,「感恩喔!因為有你來幫忙我」、「感恩喔!因為你的付出,來啟發我」,就像這樣,互相相愛、感恩,彼此啟發,互相引導,豈不就是人人平等呢?若能夠這樣,我們所造作的一切歸納回來,那就「大圓鏡智」了。

我們的心沒有煩惱、沒有污染,這一切的一切全都是歸納於善,就是善的有為;我們一切都是善法,善法有所作為,所以這個善法有所作為,我們所造作的一切,無不都是與眾生結好緣、造福業,再歸納八識田中。來、去,這個依、正二報,我們就是能夠時時很明顯,明顯在我們所有的人人,都是來助道的緣,幫助我們修行、幫助我們修道,這個因緣就沒有障礙我們,又再能夠和我們互動、付出。你們想,這就是我們要歷長劫的時間,長時間這樣過來。

所以我們現在要知道,前面已經說過了,諸菩薩來問佛,少病少惱,眾生易度。佛陀的回答:「這些人都是我很久所度過的人,這些人也已經煩惱輕了,自然他們來接受,就很容易。」這就是表示累生世,所以,「明根利德厚」。已經這個根機一直培養來了,累生累世已經很久了。多久呢?我們也有說過了,從大通智勝佛,十六王子時,這樣你們想久或不久?不斷我們都在佛法中,我們都有在薰陶,所以我們的根機,應該也已經愈磨愈利了;不是鈍的根機,是利的根機了。而我們這累生累世,我們的善根過去都很淺薄。我們過去在修行學法,我們可能漏掉的很多,無明煩惱的造作也很多,所以這個輕微學法的心,要和造作煩惱無明的習慣,來比較,當然,我們修行的心態就很輕微。雖然是輕微,但是也是有在累積,積久了也是很多,所以說「粒米成籮,滴水成河」。善惡的業報都沒有漏掉,惡的,生生世世一直造,生生世世一直報,不斷,因為你較重的業就要先一直報,累生世就在受果報。

這個惡的果報,煩惱、無明、受苦難,我們已經長久的時間在六道中,六道之中,真的受很多的苦。所以,我們要,現在已經善根累積,慢慢培養、慢慢培養,根,鈍根變成了利根,現在聽的清楚多了,也了解,身體力行,也有在做。所以,我們還在進行,修法,落實生活中,培養我們的德,所以這個利根德厚者,這就是要一生一世不斷累積。我們看看,我們基金會,慈濟也是,少數累積來,那就是變為多數,能夠日日為天下苦難眾生,去拔苦予樂,這不就是這樣,很少數的微分集過來,就能為多數的人去付出呢。同樣的道理,點點滴滴累積,善的種子,也能夠變成很多的種子,所以這已經是長久以來,一直累積來的。所以,「過往累世已來」,已經是很久了,「常受開導」,佛陀累生累世都在人間,不論他是什麼樣的身形,也是我們的善知識,就是那個「覺」,覺性來引導我們,所以,生生世世,就是我們常常接受到這個道理,來為我們顯化。

有時候,我們不知道什麼樣的環境,會遇到佛的來世,這樣牽引我們,又是讓我們從迷覺悟,這累生世,在什麼時候?在我們不覺知之時,因為佛、菩薩就是不捨眾生,生生世世在人間,什麼樣的身形來引導我們,我們不知道。所以因為這樣,我們常常都在受化、受開導,這樣已經到現在來了,正是,「顯壽量本門所化」的時刻了。我們過去都是在佛陀所教育,我們在佛的這個「跡門」之中,來體會法,但是這個法,是用方法將我們接引進來。從佛陀降皇宮,一直到覺悟,來人間說法,這個「八相成道」,這個過程的法,這是舉一個例子。佛是這樣,人人也是這樣,有過去的人生,人生的過去,不一定人人都是很富有,或者是像佛生在皇宮,不一定,有的是在貧窮苦難中,受過了人生苦難折磨,顯這個形象,他的覺性覺悟來啟發我們。

就像我們人文的志策會,聽到的,我們有景卉,我們的的同仁,夫妻去到非洲四十幾天,取回來的菁華,短暫的分享,就光說一項就好。在賴所托,一位八十七歲的志工,她聽到賴索托,凡是若有讀書會,她一定會去參加。她要走過了四個小時的路,一大早天未亮就開始走路,要走四小時,爬過山、越過嶺,還爬過天橋,下天橋,八十七歲了。沿路看到人就說慈濟,一大早走,四小時到達了;到達,開始,腳都起水泡了,還是整天。一天之中讀書會,聽翻譯,這樣一直到了(下午)四五點,再走回到家裡,八九點。出門時天暗暗,回家時天也暗的,來回八個小時的路,只是去讀書會。

又有聽到,聽到莫三比克,一大群的菩薩在田裡做工作,景卉她形容:「很像我們的精舍,各人做各人的工作,但是大家做得很歡喜。」有人問:「聽上人的法要用多少錢?」「不用錢,只要你做好事,專心做好事」。他們用他們的方言,用歌詞唱起來,很快樂,這樣一大早在那裡這樣做。說這兩個故事,很簡單,但是讓人很感動。一個地方是這麼的歡喜、快樂,你們說他們是不是富有呢?那些都很窮,很貧窮、苦難的人;你們看,為了法這樣在付出。也是一樣,志工無所求的,很辛苦在做,做得很歡喜。法,不必用錢,只要你身體力行做好事。看,這這麼的簡單,在我們這裡是不是很簡單?在那裡來回八小時的路,腳起水泡,每一次若要讀書會,一定去參加。這跟拍,一直跟著,跟著她在走的路。

總而言之,我們要如何將我們的心,好好地轉過來,「四智」,智慧,很簡單,前面在說,大家也應該要聽進去;聽進去也應該記憶住。所以,我們過去的「跡」,怎麼樣的方法來修行,有人好給我們比較,每一個人都有他的「跡」,我們就能夠看到,每一個人那個本性,所以「顯跡」或者是「顯本」。「本跡開二門」,佛陀在《法華經》前半段,就是已經顯這個「跡門」,這個「跡門」已經過去,現在「顯本」了,要用真實,人人本具的本性。

佛陀原本如何來?這個「壽量」、「本門」,到底佛陀壽多長呢?難道是八十歲?不是!無量。那就是因為顯「本門」,人人真如本性是壽無量。所以真如本性所顯出來,顯現出來,所教化,就是讓我們能夠入如來室,「入如來慈悲室」,也是開啟我們「智慧果熟」。讓我們的智慧,已經這個果很成熟了,這個緣能夠集會,集會靈鷲山裡,聽佛講說《法華經》。《法華經》裡面,教導我們在人群中,我們應該就是要有柔和忍辱,這種「安樂行」。「柔和忍辱衣」,我們就能夠知道,要如何在人世間來安樂行,我們的身、口、意、誓願力,要如何落實人間?

所以,「今時」。「今時」就是法華會之時,已經讓我們了解,明白了這個「跡」。過去佛陀所說的種種,那個過程,那就是我們人人,要面對的「跡」,「跡門」,就能夠讓我們了解,顯出人人本具真如本性,這個本具真如本性從這樣開始,要讓我們清楚明白。所以要讓我們清楚明白,就要用記憶,好好法聽來受用。所以請大家要用心去體會。

前面的文:

「爾時四大菩薩而說偈言」。因為這些菩薩,就是來禮佛、讚佛,向佛問安,之後他們就用偈文重複再一次。所以,「爾時,四大菩薩,而說偈言,世尊安樂,少病少惱,教化眾生,得無疲倦。又諸眾生,受化易不?不令世尊,生疲勞耶?爾時世尊,於菩薩大眾中而作是言:『如是,如是!諸善男子!如來安樂,少病、少惱』」。」

爾時
四大菩薩
而說偈言
世尊安樂
少病少惱
教化眾生
得無疲倦
又諸眾生
受化易不
不令世尊
生疲勞耶
爾時
世尊於菩薩大眾中
而作是言
如是 如是
諸善男子
如來安樂
少病 少惱
《法華經從地涌出品第十五》

這我們都說過了,大家清楚了。菩薩問安,佛陀的回答,如來回答的是:「安心啦,師父就是這樣,平安啦。」所以同樣的道理,若有人來,「師父,您好嗎?」「放心,平安啦。」所以,「少病、少惱」。「諸眾生等,易可化度,無有疲勞」。這些眾生很好度,大家也很認真,看,人間菩薩那麼多,投入人群在做好事情。若是我,我也這樣回答。

「諸眾生等,易可化度,無有疲勞,所以者何?是諸眾生,世世已來,常受我化」。

諸眾生等
易可化度
無有疲勞
所以者何
是諸眾生
世世已來
常受我化
《法華經從地涌出品第十五》

這也我常常說:「哎呀!這些人都和師父,過去不知什麼緣,就是這樣有志一同,來共同做好事情。」這也我常常這樣在回答,回答,若有人來問話時,我也是常常這樣說。所以,佛世的時代和今世,應該禮節都是差不多一樣,應對也差不多是這樣,所以佛法是在人間。

來,接下來這段經文再說:「亦於過去諸佛恭敬尊重種諸善根,此諸眾生始見我身,聞我所說,即皆信受入如來慧。」

亦於過去諸佛
恭敬尊重
種諸善根
此諸眾生
始見我身
聞我所說
即皆信受入如來慧
《法華經從地涌出品第十五》

這些人因為過去,都已經生生世世以來,都已經有結這分緣了,這是過去。所以同樣,現在,現在也是一樣,「亦於過去諸佛恭敬尊重,種諸善根」。

亦於過去諸佛
恭敬尊重
種諸善根:
亦曾敬事供養
過去諸佛
表明自己
亦於過去諸佛所
宿植德本

同樣這些人都是一樣,不只是跟著我,這些人過去也在諸佛法中,也是這樣恭敬去尊重,累積來的這個善根。這些眾生一直累生累世,都有在累積善根,學佛教法,這意思就是已經很久了,到現在才再和我見面,就是今生此世,現在見面了。所以,「此諸眾生,始見我身」,開始又再見面,今生此世。

此諸眾生
始見我身:
諸德厚大利根者
得見今生此世
此諸眾生
始見我身

「聞我所說,即皆信受,入如來慧」。這些人已經過去就有這樣,不同生世,長久以來都有結這樣的緣,今生此世,哪怕是這樣又再見面,他們很快就能夠接受。所以你們昨天若認識我,今天就很熟,這樣的意思一樣。

聞我所說
即皆信受
入如來慧:
聞法信解
入佛智慧
眾生始見、始聞
即能信受入於佛慧
此為頓悟菩薩
本具佛智
開顯即悟

所以,這些人過去,都有恭敬,敬事供養過很多佛,就是有培養過善根。所以,這已經表明了,我們自己也是一樣,和這些人同樣一起修行,也有和其他的佛一樣。

就像大通智勝佛的時代,十六王子在大通智勝佛前,同樣聽法,我們這些人和佛陀有緣,也應該在那時候,只是那個時候的十六王子利根,他們聽進去,銘記;他們又能夠回過頭來,向我們覆講,從這樣開始,我們生生世世。十六王子也生生世世,也遇很多的佛,這就是,「曾敬事供養過去諸佛」,這就是與大家同修的意思。

所以,我也一樣和大家同修,我就很精進,所以今生此世又再來見面,這就是「表明自己亦於過去」,這樣植眾德本,今生此世又再見面,所以,「此諸眾生,始見我身」。雖然現在又再見面,其實「諸德厚大利根」,若利根的人更加有培養這個德,不只聽法而已,還能夠身體力行;非常的利根,培養這個記憶,法在心中,記憶很深,一聞即悟,這叫做「利根」。平時都是在生活中,在培養這個德,再聽法,記憶很深,這樣就是「德厚利根」。所以,若這樣的人,現在再見我,就是釋迦牟尼佛,「此世,諸眾生」。在佛的時代,這些眾生,他們這樣再與佛見面了,聽佛所講說的法,所以,「聞我所說」,就是聽佛再講說,「即皆信受,入如來慧」。若能夠這樣,那個法,過去已經有印象,又再聽到,印證了、了解了,所以很快就「入如來慧」了。所以,「記憶」,最近一直對大家說「記憶」。而且要身體力行,落實在生活,這才有心得。所以,「聞法信解,入佛智慧」,是眾生開始見佛、開始聽法,開始信受,就開始入佛的智慧,這就是「德厚」;「德厚」就是要入人群中,去眾生的好緣,德就會厚了。

我們聽法,不斷記憶著,根就會利,所以這樣很快,聽到法就能夠體會佛的智慧,體會佛的教法。「此為頓悟菩薩」,就像這樣利根,很快就頓悟了,能夠發心,「六度萬行」入人群去。這是現在在佛的面前,這些人,從小根機而到發菩薩心,所以這些人,「本具佛智,開顯即悟」,稍微為他們開示一下,很快就能夠覺悟了。

接下來這段文說:「除先修習學小乘者,如是之人,我今亦令得聞是經入於佛慧。」

除先修習學小乘者
如是之人
我今亦令得聞是經
入於佛慧
《法華經從地涌出品第十五》

這些人,「先修習學小乘者」,這些還在學小乘那些人,這些就是,「最先不解,佛始坐道埸,應機說四諦」。就是佛陀從菩提場覺悟,三七日間,入「華嚴」的境界,為天人、菩薩講法。但是佛陀在那個地方,所說的在「華嚴」境界之中,天人是聽不懂,因為這樣,佛陀深深體會到:儘管我覺悟了,這樣來說法,世間人體會不到,天人都不解了,何況人間的人呢!

唯除最先不解
佛始坐道場
應機說四諦
即修習學小乘
如是之人

雖然知道,人人本具佛性,但是煩惱無明深重。所以對這些眾生,這種的真實法很難調伏,要怎麼辦?困難重重,不如放棄吧!

就曾經有過這樣的一個念頭。所以,有很多佛現前,來安慰釋迦佛,千古難遇,佛出世在人間,就是要度眾生,不能從現在取滅,所以才開始再思考,才隱實施權,入鹿野苑中,初始坐道場,最開始向鹿野苑去,為「五比丘」說「四諦法」。從這樣開始,「苦諦」就這樣為說法的開頭,就這樣一路來,隱實施權。這些人,從「五比丘」開始,從這樣知「苦」了,要修道,要滅除煩惱,修行於道,獨善其身,所以變成了小乘的人。像這些的人,所以,「習學小乘」,自己固守在那個地方。

習學小乘:
為漸悟菩薩
久受佛教
特尚未聞
會三歸一之義

「習學小乘:為漸悟菩薩」。小乘就是漸,若到達法華會之時,佛陀開始要人人要趕緊悟,悟無為法。這就是佛陀開始,要如何人人去入菩薩道,回過來悟無為法。有為法、無為法,在這個地方,「雙軌施化」,開始這樣去講。

所以《法華經》的前面,是「顯跡」,後面就是「顯本」。所以,「久受佛教」,這些學小乘的人,已經久久以來都受佛的教法,所以因為這樣,「尚未聞會三歸一」。「三」就是三乘法。到法華會才開始佛陀顯跡,開始要讓他們知「本」,要了解這個「本」,所以就要會三歸一。「三」就是小乘、中乘、大乘,其實為一乘法,羊車,鹿車,終歸是在牛車裡,這就是「三車」,就是三乘法。希望我們能夠去了解、體會,修行不只是獨善其身,還是要兼利他人。所以,下文這樣說,「我今亦令得聞是經,入於佛慧」。

我今亦令得聞是經
入於佛慧:
為純根故
需開方便
為說三乘
待根利已
乃為說圓
亦同華嚴
令入佛慧
一聞是經
即入佛慧
顯是經最為勝妙
而有力也

「是經」就是《法華經》,這時候應該人人都要聽,所以這次講《法華經》,除了靈鷲山聽法的人間,還有天人,還有十方的菩薩,還有佛分身,所有的全都集合過來靈山會。可見講這部經,佛陀是多麼期待遠近,此處、他方人人都要來聽,來體會佛陀他的本懷,到底是什麼,所以我們要很用心。鈍根的人,「為鈍根」,佛陀需要為他們開方便,因為人間,眾生已經生生世世,在這個煩惱無明環境中,不斷不斷這樣在累積,所以現在,應該大家的根機都是闇鈍,佛陀才會說從小教,從苦、集、滅、道,「四諦法」、「十二因緣法」等等來施教。

這就是我們鈍根,讓我們慢慢漸進來體會,所以「需」,必要開這樣的方便門。說它是方便門,也是我們必經之道,就是要這樣過,但是我們不要這樣停,這就是要經過,到達你目的地的道路。這是佛陀他要說,那個最終的目標,他一定要開這樣的路讓我們過。所以因為這樣,佛陀還是在等待,這個「機」,根利之後,就要為他們說「圓教」。「圓教」那就是圓滿的教育,也就是期待我們,到「平等性智」,「大圓鏡智」。

過去就是「成所作智」、「妙觀察智」。我們要去用心、去運用這個「成所作智」,要如何在人間成就我們的志業?我們要如何用心,好好思考、思量?這個志業要怎麼鋪排,如何去做?這就是在人間所需要。要讓我們很透徹了解人人平等,本具佛性,回歸當「大圓鏡智」,就是要很清淨這個本性來。這就是佛陀期待我們,到「平等性智」,到「大圓鏡智」,這就是我們要向前走的路。

所以,「亦同華嚴、令入佛慧」。希望在人間這個道場,回歸到「華嚴」那個時代。佛陀覺性現前,成佛道了,三七日為天人說法那個時代。雖然天人聽不懂,但是諸方菩薩、諸佛都出來,期待人人都在這樣的道場裡面,「令入佛慧」。所以,「一聞是經,即入佛慧」,大家聽到《法華經》,就能夠體悟「華嚴」,因為「華嚴」,我們要回歸到真如本性、華嚴的境界,一定要經過「法華」,《法華經》是教菩薩法,你一定要經過這條路。所以,「顯是經,最為勝妙而有力也」。這就是《法華經》,它能夠教菩薩法。

根鈍德薄者
世世已來
不受大化
樂小求證
為此等人
故須開頓說漸
歷前諸教
而調伏之

所以,「根鈍德薄者,世世已來,不受大化,樂小求證,為此等人,故須開頓說漸,歷前諸教」,好好將這些人調伏。這些都是小根機的人,他們就不想要接受大法,所以一直都停滯在小乘,求自利,這樣而已。所以,「為此等人,故須開頓說漸」。這是暫時讓這個鈍,馬上能夠了解,先將它放在旁邊,就開始漸漸地教育。因為告訴你:「你也能夠成佛,你也有佛性。」我們也無法體會。所以我們,佛陀就教我們:你要這樣行、這樣修,自然你就能夠體會法,你累積了你的德,這個因緣果報已經成熟,這樣你就才能夠真實體會。

所以因為這樣,「為此等人,故須開頓說漸,歷前諸教」。前面所說過的,「阿含」、「方等」等等,一直到「般若」,這樣,就是那些教法,隨順那個次序這樣過來了,好好將我們調伏,眾生的心念,這樣將他調伏了。所以,「亦令此人,今聞法華,入於佛慧」。

亦令此人
今聞法華
入於佛慧
所謂諸有所作
常為一事
去來坐立
曾無他事

讓這些人,能夠現在聽到《法華經》,入佛慧,和佛平等;佛能夠體會,我們也能夠了解,就要有這樣的程度。「所謂諸有所作,常為一事」,佛陀所做的一切,都是只為了這樣的事情。其實我們修行想要做的事情,也是這樣,這些事情,就是人間不斷來來回回,在六道或者是五道來來回回,無不都是為了這樣,廣度眾生。我們要如何去除煩惱無明,回歸到廣度眾生。我們過去就是有說「六萬恆河沙」,哇,眾生芸芸,這麼的多,要度到何時啊?因為他們是六道之中,這麼多,我們就要很用心,一直去化度,讓六道的眾生漸漸減少,菩薩愈來愈多。這樣,減和增,一直多出來。

我們過去就是還在凡夫地裡,我們應該要很用心。「所謂諸有所作,常為一事,去來坐立,曾無他事」。我們語默動靜,開口動舌,去來,我們應該心心念念,就是這件事情。是啊,就是這件事情。到底說這麼多話,大家記得嗎?一件事情我們能夠走到底嗎?所以我們要時時多用心!


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Explanations by Master Cheng-Yan
Subject: Hear the Lotus Sutra and Enter the Buddha’s Wisdom (今聞法華 入於佛慧)
Date: November.05.2018

“This explains that those with sharp capabilities and great virtues, for many lifetimes in the past, had constantly accepted [the Buddha’s] guidance. This precisely demonstrates what the teachings of the intrinsic on the Buddha’s lifespan teach. We enter the Tathagata’s room of compassion. When the fruits of wisdom mature, the conditions come together. With gentleness and patience, we engage in the practice of bringing peace and joy. Now He clearly explained the manifest and revealed the intrinsic.”

Everyone, [we must] be mindful and seize the time! Life is painfully short and impermanent. We should seize every moment and every opportunity to listen to the Dharma. Hearing one teaching, [we can understand] infinite teachings and constantly grow in wisdom, but we must also memorize it so that we will always remember it. We must also put it into practice. Haven’t we discussed this before?

After listening to the Dharma, we must apply it and deeply imprint it in our consciousness and [implemented] in our daily living. We must believe that [we come to] this life and future lives journeying on our past causes and conditions. The Buddha came to this world to teach and transform sentient beings. He spent a long time constantly teaching and accompanying us. Unfortunately, we have not been very mindful. The Dharma we listened to was like water passing through a pipe; Once the water has passed through it, the pipe is empty again. The Dharma-water never remained in our hearts. So, we have spent lifetime after lifetime following the karma we created.

Our karmic forces and ignorance lead us to casually create karma, accumulating seeds which are stored in our eighth consciousness. We cannot help but transmigrate into our next life following our causes and conditions. Negative causes and conditions again lead to unwholesome ignorance, which similarly leads us to create karma. Although we have heard the Dharma, we are still covered by ignorance. The Dharma in our hearts thus becomes very small, very insignificant, while the karmic forces created by our ignorance are very severe. The Dharma that we truly accept in our hearts is very minor. So, the capacity of the mind to cultivate the Dharma is disproportionately [small] compared to our capacity for ignorance and creating karma. Because of this, our habitual tendencies are still very severe. We should quickly seize the opportunity [to cultivate the Dharma]. I often tell everyone to “seize the present moment and sustain it forever.” “Sustaining it forever” is meant to tell us that while [the teachings] we hear are only temporary, [we must sustain them forever]. Early in the morning, we hear many [teachings], but how many of them can we really make use of? Even just taking a few phrases from the Dharma to heart, if we quickly apply them in our lives, then with this life experience we will be able to truly gain insights.

Only by gaining such insights through our actions can we truly attain “all-accomplishing wisdom.” We have previously discussed the Four Wisdoms. [The first] is all-accomplishing wisdom. It means that after we listen to the Dharma, [we store it] in our minds. When we return to our external daily living, in our lives, we inevitably experience sights and sounds of all kinds. Our Five Roots connect with the external forms of sense objects. How do our minds face these external sights and sounds throughout the day? How do we face various matters and events? How do we deal with people? How do we deal with things? How do we put [the Dharma] into practice? After connecting with these [external conditions], and having acted on them, we can transform ourselves because we have the Dharma.

Because we have the Dharma, our actions driven by the Five Consciousnesses will not deviate. If we do not go astray, we will act with “all-accomplishing wisdom.” We have returned to follow the Buddha-Dharma and accomplishing the things we should do. We return back to doing what we should do. Otherwise, as ordinary people, we would act in a way such that our actions and so on would not be in accord with the Dharma. Now, we listen to the Dharma so that we can act in accordance with it. So, when we listen to the Dharma, we must think about how we act as we face our living environment. When our Six Roots connect with the external conditions, we can absorb them through the Six Consciousnesses and turn them into “profound discerning wisdom.” We should be very careful not to make any mistakes. We need to observe them carefully. Within our seventh consciousness, we should observe them carefully in order to attain “universal equality wisdom” and face all things with impartiality. What the Buddha initially awakened to un the world was that all sentient beings are equal. What the Buddha initially awakened to in the world was that all sentient beings are equal. All sentient beings are equal in their nature. Everyone has an equal intrinsic nature. We should carefully contemplate the fact that all sentient beings are intrinsically equal. As for our sixth consciousness, if we carefully contemplate what our Five Consciousnesses connect to externally every action we take will be filled with gratitude and respect. Everyone is equal. We want to do good deeds. “I am grateful because you came to help. I am grateful because your dedication inspired me.” Just like this, people show mutual love and gratitude; we inspire and guide one another. Does this not show that everyone is equal? If we can summarize all our past actions this way, we will have attained great perfect mirror wisdom.

Our mind will be free of afflictions and defilements. Everything returns to goodness, to conditioned good deeds. Everything we do is good deeds, goodness manifested in action. So, when we manifest goodness in our actions, all our actions help us to form positive affinities with sentient beings and to create blessed karma. This is then stored in the field of our eighth consciousness. As we come and go, with our circumstantial and direct retributions, we can constantly and clearly see that everyone we encounter are conditions that support us on our path. They assist us in our spiritual practice. These conditions are not there to hinder us. Rather, they can interact and serve with us. Think about it. This is why [our practice] takes kalpas, takes such a long time. We should know this by now, as we already discussed it before. The Bodhisattvas asked the Buddha, “Are You free of illness and worry? Are sentient beings easy to transform?” The Buddha replied, “These are people I spent a long time transforming. They have milder afflictions. Naturally, it is easier for them to accept [the teachings].” This shows that they had [practiced] for many lifetimes. So, those people have “sharp capabilities and great virtues”. Their capabilities have been nurtured all this way for a long time over many lifetimes. For how long? We have discussed this as well. [They began] from the time of Great Unhindered Wisdom Superior Buddha and the 16 princes. Do we think it is long or short? We have been continuously immersed in the Buddha-Dharma. So, our capabilities have probably been sharpened more and more. Our capabilities should not be dull but should already be sharp. Over our countless lifetimes, in the past our roots of goodness were shallow. In the past, as we practiced and learned the Dharma we might have let much [Dharma] leak away and also created much ignorance and afflictions. So, [comparing] our very weak aspirations for learning some Dharma to our habitual tendencies of creating afflictions and ignorance, in comparison, our aspiration to practice is clearly much weaker.

Although it is weak, it is still growing over time, and eventually it will become substantial. So, we say, “Many grains of rice make a bushel; many drops of water make a river.” Neither good nor bad karma leaks out. As we keep creating evil [karma] over lifetimes, we continuously receive retributions. The more severe retributions manifest first, and we experience them over [many] lifetimes. These negative retributions create afflictions, ignorance and suffering. We have [transmigrated] for a long time in the Six Realms, where we have experienced much suffering.

So, we must now accumulate roots of goodness. Through gradual nurturing, our dull capabilities have become sharper. Now we hear [the Dharma] more clearly and also understand it. We moreover put it into practice through actions. So, we are still practice the Dharma, applying it in our lives and nurturing our virtue.

So, to have sharp capabilities and great virtue, we must constantly accumulate them over [many] lifetimes. As we can see, the same goes for our foundation, Tzu Chi. Little by little, we have accumulated and eventually become many. Every day, for suffering beings in this world, we reliever their suffering and give them joy. Isn’t this how a few people gathered together to become many by dedicating themselves to helping many people? In the same way, accumulating bit by bit, [a single] seed of goodness can turn into many seeds. This has accumulated for a long time. So, “for many lifetimes in the past,” for a long time already, they “constantly accepted [the Buddha’s] guidance”. Over the course of many lifetimes, the Buddha came to the world. Regardless of the form He manifested, as our virtuous friend, He used His enlightened nature to guide us. So, throughout many lifetimes, we constantly received these principles, which He manifested and demonstrated for us.

Sometimes, we do not know in what environment we will encounter the Buddha’s future manifestations who will guide us and help awaken us again from our delusions. Throughout many lifetimes, when will this happen? [It will happen] when we are unaware of it. The Buddhas and Bodhisattvas cannot bear to abandon sentient beings, so they return to this world life after life. What form will they take to guide us? We do not know. In this way, we are always being transformed and always receiving guidance. This has always been the case.

So, “This precisely demonstrates what the teachings of the intrinsic on the Buddha’s lifespan teach.” We were all educated by the Buddha in the past. Through the Buddha’s method of the manifest, we comprehend the Dharma. This is the method by which we were escorted onto [the path]. Starting with the Buddha entering the palace through His attaining enlightenment and teaching the Dharma in the world, these Eight Aspects of Attaining Enlightenment, the process of His life, act as an example.

This was [the life] of the Buddha, and it is the same for everyone else. We all have our own past lives. In our lives in the past, not everyone was rich or born in a palace like the Buddha. Some of us have suffered great poverty and endured hardship and torment in life. He showed such manifestations with His enlightened nature and awakening to inspire us.

Similarly, in a planning meeting for our Humanistic Culture Mission, we heard from our colleague Jinghui. She and her husband went to Africa for over 40 days. They came to share highlights of their trip. I will mention just one highlight. In Lesotho, there is an 87-year-old volunteer. Whenever she hears of a group study in Lesotho, she will surely attend. She has to walk for four hours. Starting before sunrise, she starts walking. For Four hours, she climbs over mountains, ridges and an overpass bridge. She is 87 years old. Along the way, she tells people about Tzu Chi. Starting early in the morning, she arrived after four hours, and her feet have developed blisters. During the entire day, she attends the book study and listens to the translation until 4 or 5 pm. She then walks back and arrived at home by 8 or 9. It is dark when she leaves home, and it is dark when she returns. She travels eight hours roundtrip just to attend the group study.

I also hear that, in Mozambique, many Bodhisattva-volunteers work in the field. As Jinghui described, “It looked very much like our Abode. Everyone is doing their part, but everyone is very happy doing the work”. Someone there asked, “How much does it cost to listen to the Master? Nothing, as long as you do good deeds and focus your mind on doing good”. They use their dialect and happily sing songs. This is what they do early in the morning. These two stories are quite simple, but they are very moving. In that place, there is so much joy. Would we say that they are wealthy? Those are people suffering from great poverty, yet we see that their dedication to the Dharma is no different [from here]. They volunteer without seeking anything in return. They work hard, but they work joyfully. The Dharma does not cost any money, we just need to put it into practice by doing good. See, it is just that easy. Aren’t things much easier here for us? Over there, it takes eight hours roundtrip. Here feet develop blisters. Yet every time there is a group study, she will surely go. The TV cameraman followed her along the road she traveled.

All in all, we need to find a way to earnestly transform our minds. The Four Wisdoms are very simple. As we have previously discussed, we must all listen and take [the Dharma] to heart, and then also keep it in our memory. So, regarding our past “manifestations”, the methods we should use for our practice, there are examples for us to compare to. Everyone has their own “manifestations”. [From that] we can then see everyone’s intrinsic nature. Thus, they “reveal the manifest” or “reveal the intrinsic”. “[The sutra] opens two doors, the intrinsic and the manifest”. In the first half of the Louts Sutra, the Buddha revealed the door of the manifest. We have gone through the door of “the manifest”, and it is now time to reveal “the intrinsic”, which is everyone’s true intrinsic nature. How did the Buddha come [to the world]? Regarding “lifespan” and “the intrinsic”, how long is the Buddha’s actual lifespan? Eighty years? No, it is infinite. He reveals [this] in the door of the intrinsic; our nature of True Suchness has infinite lifespan.

So, what the nature of True Suchness reveals what it teaches us, is to help us enter the Tathagata’s room. “We enter the Tathagata’s room of compassion”, to help our “fruits of wisdom to mature”. This allows the fruits of wisdom to mature. The conditions came together at the Vulture Peak, where the Buddha expounded the Lotus Sutra. In the Lotus Sutra, [the Buddha] taught us that, among people, we should be gentle and patient; we should practice bringing peace and joy. Wearing the clothing of gentleness and patience, we will then know how to bring peace and joy to this world and put our body, speech, mind and vows into action in this world. So, “now” refers to the time of the Lotus Dharma-assembly, when [the teachings] have already helped us understand “the manifest”. The Buddha’s various teachings in the past about that process are the manifestations each of us must face. “The door of the manifest” can help us understand everyone’s nature of True Suchness. This is how [He] began [teaching] the nature of True Suchness to help us understand it clearly.

For us to understand it clearly, we must use our memory, earnestly listen to the Dharma and apply it. So, we should mindfully seek to comprehend this. The previous [sutra] passage states, “At that time, the four great Bodhisattvas spoke in verse”. These Bodhisattvas came to pay respect to, praise and great the Buddha. Then, they repeated [their greeting] in verse.

“At that time the four great Bodhisattvas spoke in verse. Is the World-Honored One peaceful and joyful, free or illness and worry? Are You not tired of transforming sentient beings? Moreover, do all sentient beings easily accept Your transformation without exhausting the World-Honored One? At that time the World-Honored One, in the assembly of Bodhisattvas, spoke these words. Indeed, indeed! Good men, the Tathagata is peaceful and joyful, free of illness and worry”.

We have already discussed this, so everyone should be clear. The Bodhisattvas offered their greetings and the Buddha replied. The Tathagata’s reply was, “Please be at ease. I am the way [you describe]. I am at peace!” In the same way, if someone asks me, “Master, how are you? Don’t worry, I am at peace”. So, “[I am] free of illness and worry.

All sentient beings can be easily transformed, and I do not become tired.” These sentient beings are easy to transform; everyone is earnestly making an effort. We see so many Living Bodhisattvas dedicating themselves to doing good deeds among people. If it were me, I would answer the same way.

“All sentient beings can be easily transformed, and I do not become tired. Why is this so? These sentient beings, for many lifetime, have constantly accepted my transformation.

I often say, “Ah! I wonder how these people were connect to me in the past, such that we [now] share the same aspirations and do good deeds together. I often answer this way if someone asks me.

This is what I often say. So, between the Buddha’s era and today’s world, the etiquette and responses should be similar. This means that the Buddha-Dharma exists in this world.

Then, the next sutra passage states, “They have also revered and respected all past Buddhas and planted all roots of goodness. As soon as these sentient beings see my body and hear what I teach, they all immediately believe and accept it and enter the Tathagata’s wisdom.

In the past, over many lifetimes, these people had already made these karmic connections. Therefore, it was the same now. “They have also reverted and respected all past Buddhas and planted all roots of goodness.”

They have also revered and respected all past Buddhas and planted all roots of soodness: They had also served reverently and made offerings to all past Buddhas. This clearly expressed that He Himself also has long planted the roots of virtue in the presence of all past Buddhas.

Likewise, these people had also [done this]. They not [only followed [the Buddha], amidst the teachings of all Buddhas in the past , they also practiced reverence and respect, accumulating these roots of goodness. These sentient beings, throughout many lifetimes, had been accumulating goodness and learning the Buddha-Dharma. This means that it had been a long time. Only now did they meet [the Buddha] again, meeting Him in their present lifetime.

So, “As soon as these sentient beings see my body,” [means that] they now met Him again in this present lifetime.

As soon as these sentient beings see my body” All those with great virtues and sharp capabilities were able to see Him in this lifetime. This refers to when all these sentient beings saw His body.

“[When they] hear what I teach, they all immediately believe and accept it and enter the Tathagata’s wisdom. these people had already done this in the past over different lifetimes; they had spent a long time to form these karmic affinities. Meeting again in the present lifetime, they were able to accept [His teachings] quickly.

So, [it is like how], if you had met me yesterday, we would feel familiar today. It is the same idea.

[When they] hear what I teach, they immediately believe and accept it and enter the Tathagata’s wisdom: Upon hearing the Dharma, they had faith and understanding and entered the Buddha’s wisdom. as soon as the sentient beings saw and heard Him, they could immddiately believe, accept and enter the Buddha’s wisdom. These Bodhisattvas awaken immediately. They intrinsically possess the Buddha’s wisdom, so when the Buddha teaches, they immediately awaken.

So, these people in the past had reverently made offerings to many Buddhas and had cultivated many roots of goodness. So, this indicates that the same is true for us. Like them, we too have practiced together and [learning from] other Buddhas. This is like how, during Great Unhindered Buddha’s era, the 16 princes went before Him and, in the same way, listened to the Dharma. Our karmic connections with the Buddha were probably for med during that time. Due to the 16 princes’ sharp capabilities, they listened [to the Dharma] and took it to heart. Then they turned around and recounted the teachings to us. Having begun like this, throughout our many lifetimes and throughout the 16 princes’ many lifetimes, we have all encountered many Buddhas. So, “They had also served reverently and made offerings to all past Buddhas. This also means that they had all engaged in spiritual practice together. So, He practiced together with everyone else. Because of His diligence, He met everyone again in this lifetime. This “clearly expressed that [He] also had long planted the roots of virtue. This is why they met again in this lifetime. So, “This was when all these sentient beings saw His body”. They met again now as those with great virtues and sharp capabilities. those with sharp capabilities have also cultivated great virtues. They did not just listen to the Dharma, but they also put it into practice. They had sharp capabilities and had cultivated their memory, so the Dharma was deeply engrained in their mind. They could awaken immediately upon listening. This is called having sharp capabilities.

in their daily living, they cultivated virtues, listened to the dharma and memorized it deeply. this is having “great virtues and sharp capabilities. So, such people were able to see Sakyamuni Buddha ”in this lifetime”. “All these sentient beings refers to the sentient beings in the Buddha’s time. In this way, they met the Buddha again and listened to teachings.

So, as they “heard what He taught,” as they listened to the Buddha teach again. “They all immediately believed and accepted it and entered the Tathahata’s wisdom. from this to be possible, they must had past impressions of the Dharma such that upon hearing again, they could validate and fully understand it. Soon, they quickly entered the Tathagata’s wisdom. so, memorization [is important], as we have repeatedly discussed lately. Yet we must also put it into practice and actualize it in our lives, only then can we gain insights.

So, “Upon hearing the Dharma, they had faith and understanding and entered the Buddha’s wisdom. these sentient beings, having met the Buddha, began to listen to the Dharma, develop their faith and accept it, thus beginning to enter the Buddha’s wisdom. These are “great virtues”. Great virtues are attained by going among people to form good connections with sentient beings capabilities. Then, we accumulate great virtues. If we constantly memorize the Dharma we listen to, our capabilities will become sharp. Very soon, upon listening to the Dharma, and His teachings. “These Bodhisattvas awaken immediately. Those with such sharp capabilities awaken immediately. They can form aspirations to go among people and actualize the Six Paramitas in all actions. These people who came before the Buddha then went from having limited capabilities to forming Bodhisattva-aspirations. So, these people “intrinsically possessed the Buddha’s wisdom, so when the Buddha taught, they immediately awakened. When [the Buddha] briefly expounded the Dharma, they were able to immediately awaken.

The next [sutra] passage states, “This does not include those who first practiced and learned the Small Vehicle. I now also enable these people to hear this sutra and enter the Buddha’s wisdom”.

Those who “first practiced and learned the Small Vehicle,” those who first learned the Small Vehicle, were those who “did not initially understand. When the Buddha first sat at the place of practice, He taught the Four Noble Truths according to their capabilities”. When the Buddha attained enlightenment at the Bodhimanda, He entered the Avatamsaka state for 21 days and expounded the Dharma for heavenly beings and Bodhisattvas. But what the Buddha expounded at that place regarding the Avatamsaka state could not be understood by the heavenly beings. Thus, the Buddha had the profound realization that though He had awakened and expounded the Dharma, people in this world could not comprehend it. Not even heavenly beings could understand it, not to mention people in this world.

This only excludes those who did not initially understand. When the Buddha first sat at the place of practice, He taught the Four Noble Truths according to their capabilities. Those are the people who practiced and learned the Small Vehicle.

[The Buddha] knew that everyone intrinsically has Buddha-nature, but their afflictions and ignorance are deeply rooted and severe. So, these sentient beings would be very difficult to tame with the True Dharma. What could He do? With so many difficulties, [most people] would give up. As He entertained such a thought, many Buddhas appeared, coming to comfort Sakyamuni Buddha. Encountering [a Buddha] is extremely rare; a Buddha is born into this world for the sake of transforming sentient beings. He could not seek Parinirvana now! Thus, He began to contemplate concealing the true and giving the provisional. He entered Deer Park and initiated the first the Dharma-assembly. At Deer Park, He initially expounded the Four Noble Truths to the five bhiksus. Starting with the truth on suffering, He expounded the Dharma, all the while continuously concealing the true and giving the provisional. These people, beginning with the five bhiksus, understood suffering and sought to practice the path to eliminate their afflictions, practicing the Path only for their own benefit. They thus became Small Vehicle practitioners. Those [bhiksus] were examples of this. So, they “practiced and learned the Small Vehicle” and then remained at that place.

Practiced and learned the Small Vehicle: These Bodhisattvas awaken gradually. They had long received the Buddha’s teachings, but in particular had not heard the meaning of returning from the Three to the One.

They “practiced and learned the Small Vehicle. These Bodhisattvas awaken gradually”. The Small Vehicle is gradual. At the Lotus Dharma-assembly, the Buddha asked everyone to quickly awaken to the unconditioned Dharma. This is when the Buddha began asking everyone to enter the Bodhisattva-path and return to realize the unconditioned Dharma. Here, He began to expound the conditioned and the unconditioned in parallel.

So, the first half of the Lotus Sutra reveals the manifest, while the second half reveals the intrinsic. “They had long received the Buddha’s teachings” Those learning the Small Vehicle had long been taught and transformed by the Buddha. Because of this, they “had not yet heard [about] returning from the Three to the One”. “The Three” refers to the Three Vehicles. At the Lotus Dharma-assembly, the Buddha began to reveal the manifest to help them understand the intrinsic. To understand the intrinsic, He must “return the Three to the One”. The “Three” refers to the Small Vehicle, the Middle Vehicle and the Great Vehicle. There is really only the One Vehicle Dharma. The sheep-cart and the deer-cart are ultimately [part of] the ox-cart. These are the three carts, which symbolize the Three Vehicle Dharma. He hopes that we can understand and realize that spiritual practice should not only benefit oneself. We must also benefit others.

So, the sutra passage continues, “I now also enable these people to” “hear this sutra and enter the Buddha’s wisdom”.

I now also enable these people to hear this sutra and enter the Buddha’s wisdom: Because of their limited capabilities, He needed to open the skillful means and teach them the Three Vehicles. Once their capabilities had become sharp, He expounded the perfect teachings to them. This is the same as the Avatamsaka, when He led people to enter the Buddha’s wisdom. On hearing this sutra, they would immediately enter the Buddha’s wisdom. This shows that this sutra is most supreme, wondrous and powerful.

“This sutra” refers to the Louts Sutra. It was time for everyone to listen to it. When the Lotus Sutra was taught, in addition to the people on Vulture Peak, there were also heavenly beings, Bodhisattvas from the ten directions and the Buddha’s manifestations. They had all gathered together at the Vulture Peak Assembly. Clearly, as He expounded the Lotus Sutra, the Buddha wanted everyone from far and wide to come and listen in order to clearly comprehend His original intent. So, we must be very mindful.

For those with limited capabilities, those who follow the Small Vehicle Dharma, the Buddha needed to guide them skillfully. In this world, throughout many lifetimes, sentient beings have been in this environment of ignorance and afflictions that have been constantly accumulating. So, in that moment, everyone’s capabilities were limited and dull. Thus, the Buddha started giving limited teachings, suffering, causation, cessation and the Path, the Four Noble Truths, the 12 Links of Cyclic Existence etc. Due to our limited capabilities, we needed to gradually progress and comprehend. Thus, He needed to open the door of skillful means. We call it the door of skillful means because we must pass through it on our path. We must pass through it, but we should not stop there. Instead, we must pass through it and take the path to arrive at our destination. This is what the Buddha said. In order to achieve the ultimate goal, He had to create such a path for us to take. Because of this, the Buddha kept waiting for the [right] conditions. When their capabilities had become sharp, He would expound the perfect teachings to them.

Perfect teachings are a perfect education, [given] with the hope that everyone can attain universal equality wisdom and great perfect mirror wisdom. In the past, [He taught] “all-accomplishing wisdom” and “profound discerning wisdom.” We should mindfully exercise “all-accomplishing wisdom” to accomplish our missions in this world. We should mindfully consider and contemplate how we can progress on our missions. This is what this world really needs. [He] wished to help us thoroughly realize that we are all equal in our Buddha-nature so we can return to “great perfect mirror wisdom,” which is our pure intrinsic nature. This is how the Buddha expects us to reach “universal equality wisdom” and “great perfect mirror wisdom.” This is the road we should be walking on. So, “This is the same as the Avatamsaka, where He led people to enter the Buddha’s wisdom.” He hoped that in this world, this spiritual training ground, [we will all] return to the Avatamsaka period. After the Buddha’s enlightened nature manifested, after He attained Buddhahood, He spent 21 days teaching the Dharma to heavenly beings. The heavenly beings could not understand, but all Bodhisattvas and Buddhas came in the hopes that He would [lead] everyone in this Dharma-assembly “to enter the Buddha’s wisdom.”

So, “On hearing this sutra, they would immediately enter the Buddha’s wisdom.” After listening to the Lotus Sutra, everyone could comprehend the Avatamsaka state. The Avatamsaka state symbolizes how we must return to our nature of True Suchness. So, the state of Avatamsaka must be attained by way of the Lotus Sutra. The Lotus Sutra teaches the Bodhisattva Way which we must pass through. So, “This shows that this sutra is most supreme, wondrous and powerful.” This refers to the Lotus Sutra, which can teach the Bodhisattva Way.

So, “Those with limited capabilities had for many lifetimes, not accepted the transformation of the Great. They rejoiced I the Small, seeking realization.” “For such people, He needed to open the immediate teachings and expound the gradual teachings. They must go through all previous teachings.”

He had to earnestly tame these people. They had limited capabilities and did not wish to accept the Great Vehicle Dharma, so they remained at the Small Vehicle to benefit themselves, nothing more. So, “For such people, He needed to open the immediate teachings and expound the gradual teachings.” He temporarily put aside this immediate [teaching] which can be understood instantly. He first set that aside and began to gradually educate them. If He were to tell them, “You too can attain Buddhahood. You too have the Buddha-nature" they would not be able to comprehend it. So, the Buddha taught them, “You should practice and learn this way. Then you can realize the Dharma. After you accumulate your virtues and the karmic conditions have matured, you can then attain true understanding.” So, because of this, “For such people, He needed to open the immediate teachings and expound the gradual teachings. They must go through all previous teachings.” We have previously discussed the Agama and Vaipulya [teachings] and so on, all the way up to the Prajna [teachings]. Sequentially, He used these teachings to thoroughly tame sentient beings’ minds. So, “Now He also enabled these people to hear the Lotus Sutra and enter the Buddha’s wisdom.”

Now He also enabled these people to hear the Lotus Sutra and enter the Buddha’s wisdom. This means everything He does is always for one cause. Whether in coming, going, standing or sitting, He has no other cause.

He enabled these people to now hear the Lotus Sutra, enter the Buddha’s wisdom and become His equal. What the Buddha can comprehend, we can too once we attain this degree [of understanding]. “This means everything He does is always for one cause.” Everything the Buddha does is solely for this purpose. In fact, what we want to achieve through spiritual practice is also the same. [Spiritual Practice] is about constantly returning to this world, to the Six Realms or the Five Realms. His purpose is none other than to widely transform sentient beings. How do we eradicate afflictions and ignorance and return to widely transform sentient beings? In the past, we talked about [Bodhisattvas as numerous as] “the sands of 60,000 Ganges River.” Wow, there are so many sentient beings! How long will it take to transform them all? With so many sentient beings in the Six Realms, we must be very mindful. We should continuously transform them so that sentient beings in the Six Realms become fewer while [the number of] Bodhisattvas grows. This kind of decrease and increase will result in more and more Bodhisattvas. In the past, we were ordinary beings, so we should be very mindful. “All His actions are always for one cause. Whether in coming, going, standing or sitting, He has no other cause.” In our speech, silence, actions, in every word we speak and in coming or going, we should keep every thought in our mind on this purpose. Yes, this is our purpose. I have said a lot, but do you all remember it? Can we follow this one purpose through to its end? So, we must always be mindful!

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