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
 

 20181108《靜思妙蓮華》彌勒興疑 以偈問佛 (第1475集) (法華經·從地涌出品第十五)

向下 
發表人內容
月亮
版主
版主
月亮

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

20181108《靜思妙蓮華》彌勒興疑 以偈問佛 (第1475集) (法華經·從地涌出品第十五) Empty
發表主題: 20181108《靜思妙蓮華》彌勒興疑 以偈問佛 (第1475集) (法華經·從地涌出品第十五)   20181108《靜思妙蓮華》彌勒興疑 以偈問佛 (第1475集) (法華經·從地涌出品第十五) Empty周四 11月 08, 2018 7:01 am

20181108《靜思妙蓮華》彌勒興疑 以偈問佛 (第1475集) (法華經·從地涌出品第十五)

⊙讚佛權實雙用,甚深微妙智慧,微妙諸法實相,隨機大小乘人;聞解信行體悟,從初信念作佛,恆時行菩薩道,持行敬恭不息。
⊙四智:成所作智、妙觀察智、平等性智、大圓鏡智。
⊙「於時、世尊讚歎上首諸大菩薩:善哉!善哉!善男子!汝等能於如來發隨喜心。」《法華經從地涌出品第十五》
⊙「爾時、彌勒菩薩及八千恆河沙諸菩薩眾,皆作是念:」《法華經從地涌出品第十五》
⊙「我等從昔已來,不見、不聞如是大菩薩摩訶薩眾,從地涌出,住世尊前,合掌供養,問訊如來。」《法華經從地涌出品第十五》
⊙從地涌出,住世尊前:得受法益,久受諸法浸潤,心開意解,如地裂。
⊙合掌供養,問訊如來:誠心持四安樂行,三業恭謹名為供;省問如來起居安穩。
⊙「時彌勒菩薩摩訶薩,知八千恆河沙諸菩薩等心之所念,並欲自決所疑,合掌向佛以偈問曰:」《法華經從地涌出品第十五》
⊙時彌勒菩薩摩訶薩,知八千恆河沙諸菩薩等心之所念:此心比他心通故,能知同修共行,大覺有情人意;數八千恆河沙。
⊙並欲自決所疑,合掌向佛以偈問曰:心亦自疑,求佛答所問法,以解心疑,以決無惑。為眾及己問所疑事,此疑問,諸菩薩湧地住空,從未見聞是事,至今果從何而至。
⊙彌勒為等覺地菩薩眾之上首,靈山會上法華開啟之始,釋尊放光照境,即由彌勒領眾興疑,動念啟問。
⊙顯一乘妙法,為佛自證究竟利他之智,悉由佛果之地,覺海中流出。彼等覺菩薩猶有一問之隔。
⊙如來自證利他之大乘法門有三:一、以眾生心為本,開相顯性,使知識轉為佛智慧,此由假彌勒啟疑,請佛開示之。
⊙如來自證利他之大乘法門有三:二以發生一切佛法之智,為萬行之先導,因以成就佛果之功德,此有為善之法門,恆托文殊師利之問,獲佛之開示四安樂行。
⊙如來自證利他之大乘法門有三:三則從佛之圓滿妙覺果海發心為因,使最初一念即直入於佛之果海,從佛權實二智之法以發心起行。惟佛之所體證,唯佛能說之。

【證嚴上人開示】
讚佛權實雙用,甚深微妙智慧,微妙諸法實相,隨機大小乘人;聞解信行體悟,從初信念作佛,恆時行菩薩道,持行敬恭不息。

讚佛權實雙用
甚深微妙智慧
微妙諸法實相
隨機大小乘人
聞解信行體悟
從初信念作佛
恆時行菩薩道
持行敬恭不息

用心來體會啊!「讚佛權實雙用,甚深微妙智慧」。我們看,從地湧出的菩薩來到靈山法會,看他們多麼有次序而來!而且來了,從空中就這樣向二世尊作禮,同時也圍繞,向周圍的分身佛作禮,同時也是來向佛再次讚歎。這種禮讚,人類也是需要啊!道理就是要從禮節來顯現,佛法也是這樣,菩薩與佛的禮節也是一樣。我們前面已經在描述,這段文也就是這樣。看看諸菩薩讚佛,他們尊重佛、禮讚佛,當然是佛的智慧。佛,成佛,與天體宇宙真理會合在一起,這得來的功夫,這麼的完具的智慧,這不是平白而來的,那是要有心修行,長長久久的時間投入人群,堪忍修持、付出。時間不是一生兩世,他是生生世世不斷地追求,上求佛道,也不斷下化眾生。對上是那麼地,禮節、恭敬的道理,會合「禮」與「理」,不斷不斷向上追求。向下呢?那就是以慈、悲、喜、捨,從上求來、向下付出,就是這樣不斷循環,所以累積長長久久,一直到智德完具。

四智:
成所作智
妙觀察智
平等性智
大圓鏡智

所以從「四智」,看看,「成所作智」開始,從眾生,我們人人都本具的!「五根」對「五塵境」,我們向外所接觸的物質,我們是如何的看法呢?我們是如何分別?我們是如何的心呢?去對這些東西?是我愛、是我不愛的;我愛,我要如何爭、如何取?這種的心態。但是在菩薩、佛,開始,他們從修行開始,就能夠將這個物質、欲念,開始就轉了,「成所作智」。所有的根,眼根對的外境,外境的物質所接觸,用來是作為資生之具,如何去幫助人的器物。所看到、聽到的事情,無不都是這樣在轉,轉惡為善,「身」為善、「口」為善、「意」為善,所以從「成所作智」,到「妙觀察智」,好好思考、了解,然後就要再「平等性智」。

人與人之間互相尊重,因為我們人人都平等。互相愛,因為我們彼此互相勉勵,向於佛道,彼此之間互相完成「大圓鏡」,這分的智慧,彼此付出,感恩,無所求。這麼開闊的心靈世界,回歸到那分寂靜清澄,這一片清淨的心鏡,這就是「權實雙用」;能權、能實。「權」,那就是顯跡,去扮演我們所應該做的事情,負責起了我們的責任,如何為眾生來教育,如何我們來身體力行作典範。釋迦佛就是這樣,來人間顯跡,他的一輩子這樣走過來,那些故事,從小時候一直到長大,思想、理念,要如何為人群、為眾生?從內心解脫,這個心,不會受到外境來影響。這種超越,人性平等,這個境界,這就是佛陀現相在人間,這叫做「顯權」,權。甚至佛陀在說法,不只是他的身走過來的典範,甚至說別人,在佛陀時代如何度化?甚至還再說過去,過去,哇,很長久的過去,他和弟子過去的因緣,弟子他們所造作的因緣果報,還有人世間興衰、得失種種,佛陀就分析,累積來眾生的共業等等。

這麼多的法,佛陀無不都是「權」,講過去,當然,道理是「實」。因為他要說道理給我們聽,我們聽不懂、體會不到,從這個道理顯作「相」,一個形相,有事、有相,來說理給我們聽。所以佛是「權實雙用」,他要用實的道理,但是無形體相大家體會不到,所以他就要用形、用體、用相,來譬喻言辭說給我們聽,這是很不簡單,要權實雙用。所以,「甚深微妙智慧」。要用很深的法,要發揮他微妙的智慧,觀機、觀時、觀人而教。這個世間的形態,這個時機所需要,這樣的人說這樣的法。這種若沒有甚深微妙的智慧,無法應時、應機而說法,很難啊!因為道理很深,卻是人、事、物,相很複雜,要如何解開了,複雜所造成的煩惱無明?還是一樣要用這個道理,從複雜中的人、事、物相,來將它組合起來,所以這叫做權實,「權實雙用」。這要用很微妙的智慧去運用。

所以,「微妙諸法實相」。很微妙,諸法的實相,要拿這個法的相,實在是很難,除非就是大家體會到、了解到,真的是啟發的道理,應用在人人的身體力行中,這就是法的實相。一項東西已經組成了,來,讓你們看。不是讓你們看到這個東西,長得這樣,長得這樣的東西,就是要發揮,這樣的東西裡面的功能。你這個功能啟動了,這才是真正實相的道理。佛陀告訴我們,人人智慧本來具有,我們若用在單純,「成所作智」很簡單,只是能夠知道苦難的眾生,需要是什麼,這些東西要如何來會合、如何珍惜、如何去實用它。

「妙觀察智」,就只會用在真真正正,人與人之間應該要如何來互動,如何來應用人與人的關係,人與東西如何來珍惜。總是向善的,很自然,自然的善、自然的道理,這樣在付出;仁、義、禮等等在付出,這樣我們能夠生活得逍遙自在,安全平安。但是現在就不同了,現在的人將這個道理,已經拿去應用,應用開山、挖礦,很多的礦物拿來提煉;提煉,取它裡面,很多很多的東西。

原來山河大地是這麼美、這麼的安全,能夠(供)給人的生活。現在被破壞了,現在氣候不調和了,這都和這樣的破壞等等,關係是很大的。眾生無知,只是知道要如何去取利,真正那個智慧的體會,都喪失掉了,只是知道破壞,不懂得要顧好怎樣的環境。現在真的需要佛法,「微妙諸法實相」,要再用善巧方便,要如何用權來顯實,種種的方法,來救拔眾生心靈的危機。心靈的危機,就是一直在發揮那種傷害,為了「利」,所以他發揮了「害」,所以先「害」後「利」,先去破壞。

說起來,我們要如何恢復回來,啟發人人的善心、愛念?這分的智慧回歸到了大自然,我們能夠「妙觀察智」,好好來觀察。人生要如何來運用一切的物資?要如何去救拔苦難的眾生?需要物質、需要心靈。要如何去付出?教育、人文、醫療,這全都很需要!要如何去付出?要不離開一個善念。都需要善念,醫療需要慈善的醫療;教育需要慈善、智慧的教育;人文需要慈善人文,淨化的人文。所以慈善、醫療、教育、人文,都是很需要,要如何能夠發揮人間的良能?而且這個良能,就是在這分不離開法;不能離開法,脫離了真理軌道,那又叫做「工具」,人間的工具。

我們要給他良能,真正是救人,守護智慧、守護生命,這個慧命和生命如何來守護?這就是我們要很努力。慈善的工作也是一樣,所以我們應該好好顧守好,人生的道業。這條道路要如何開?要如何鋪的路?方向要正確,所以要做得非常的微妙,將真實的法,「利」,真正是有利眾生的志業,要用出來。所以,我們要「隨機大小乘人」,我們要隨這些根機大小乘的人,我們要隨他們的根機,時、人、物隨時機應用,我們要好好教育,所以「隨機大小乘人」。

「聞解信行體悟」。希望大家聽到能夠得以體會,能夠得以了解,從人和物和事,去體會更多的事情,去體會佛陀所教育的法。所以,「從初信念作佛」,從我們開始聽法,我們就要相信,相信佛所說一切法,「因緣果報法」。人與人之間互相都是因緣,人與人所以會那麼複雜,也不離開因果。為什麼苦、樂極端呢?有的很苦,有的很快樂;有的很有智慧,有的很愚癡;有的很貧,有的很富,為什麼有這些事情呢?因為這些事情,才會造成了心靈的矛盾。所以那個造作,很多的煩惱無明都是這樣來,這沒有離開因、緣、果、報。

所以,我們要相信佛陀所說的法,這是真理。不論是「權」還是「實」,都沒有離開;真實法沒有離開「權」,沒有離開方便法,一定要借事項來說道理,一定要借人、事、物,來分析道理。所以我們聽法之後,應該要很清楚,從初我們的信念,對的事情,我們要堅持去做就對了;要追求的,我們要一路向前追求,就要像釋迦牟尼佛。所以,諸菩薩來的讚歎,所讚歎的佛,是很圓,很圓,大圓鏡智,是長長久久去追求的,追求這個法;長長久久在法之中,入人群去體會煩惱的境界。不在那個境界中,沒有道場可修,所以借人群道場來精進智慧,這就是菩薩的信念。

佛陀就是經過了菩薩道,堅持這樣過來的,那就是從初信念,能夠作佛。從煩惱無明,絕對能夠到大圓鏡智,寂靜清澄,這面鏡子的良能是照大地,照這山河大地,而不受山河大地所污染,在人群中如蓮花在蓮池一樣,這很多。所以,「初信念作佛」,我們要很相信那念心,我們到盡頭那就是成佛,就是完全透徹了解的覺悟了。所以,恆持,恆,永遠,永遠。「恆時」,就是行菩薩道,用很長久的時間持菩薩道。這就是菩薩所以能成佛,那就是在永恆,時間長久就是行在菩薩道上。所以,「持行敬恭不息」,不只是一直為眾生付出,不只是一直在求法,還是不失禮節,所以叫做「持行敬恭不息」,這就是菩薩求法的態度。終於成佛了,成佛還是一樣在這個禮節中,這就是我們過來這段文,〈從地涌出品〉,一直都差不多,在說這些來的行儀、禮節。

前面的文這樣說:「於時、世尊讚歎上首諸大菩薩:善哉!善哉!善男子!」

於時
世尊讚歎
上首諸大菩薩
善哉 善哉
善男子
汝等能於如來
發隨喜心
《法華經從地涌出品第十五》

這也就是一個禮節,菩薩讚佛,佛也讚菩薩。所以,「汝等能於如來,發隨喜心」,你們還是長久以來,就是跟著佛應如是法而來人間,就是這樣,在如來的這個法,發心隨喜,長時間,我走多久,你們就跟我走多久,這樣長時間隨喜讚歎。我在做,而你們不斷在支持、讚歎。這就是佛也回報菩薩的讚歎。

「爾時、彌勒菩薩及八千恆河沙諸菩薩眾,皆作是念:」

爾時
彌勒菩薩
及八千恆河沙
諸菩薩眾
皆作是念
《法華經從地涌出品第十五》

這個時候,彌勒菩薩一直就是就在道場之中,從〈序品〉,我們就已經彌勒菩薩在座了,現在彌勒菩薩也是!在座已經有,「八千恆河沙諸菩薩」,因為一直來了,從佛陀靈山法華會開始,陸陸續續來的菩薩愈來愈多了。所以在這時候,就是「及八千恆河沙,諸菩薩眾」,那就是彌勒菩薩和這些人,大家的內心就是這樣,就有一點點疑問。

下面這段文接下來就說:「我等從昔已來,不見、不聞如是大菩薩摩訶薩眾,從地涌出,住世尊前,合掌供養,問訊如來。」

我等從昔已來
不見不聞
如是大菩薩
摩訶薩眾
從地涌出
住世尊前
合掌 供養
問訊如來
《法華經從地涌出品第十五》

因為經過這一段,這麼長的時間以來,還不曾看到,也不曾聽到,這些這麼多的菩薩,從地湧出的菩薩這樣來。過去不曾有看到這樣的情形,現在有這樣的情形出來了,所以彌勒菩薩領導這些菩薩,這樣要來表達,他們過去不曾看到、不曾聽到,現在看到、聽到。這麼多的菩薩而來了。所以,「從地涌出」。這些菩薩,全都在世尊的面前。

從地涌出
住世尊前:
得受法益
久受諸法浸潤
心開意解
如地裂

「得受法益,久受諸法浸潤」,這些菩薩全都是長久以來,都接受到佛陀的教法;佛陀的法這樣在浸潤我們,讓我們能夠常常心中有法,心地能夠得到滋潤,這個法水來滋潤。就像〈藥草喻品〉,「一雨普潤」,大樹、小草都能夠得到利益,一樣。所以,彌勒菩薩在這個地方,表達出了所有的菩薩,這個心地久來,很久以來,就已經一直受到佛法的滋潤,所以「心開意解」,大家的心都了解了。就是因為這樣,所以了解這些菩薩,「從地涌出」。這麼多的菩薩從地湧出,已經全都到齊,集在我們釋迦牟尼佛的面前,全都來了,大家共同「合掌、供養,問訊如來」。

合掌、供養
問訊如來:
誠心持四安樂行
三業恭謹名為供
省問如來起居安穩

這麼多的菩薩,這樣全都湧齊到達了,但是在場的菩薩,看到,「我們已經這麼多人在這裡,還又是這麼多人來,哇,這個道場還能夠容納!」這個場面,在在地的菩薩,就有這種過去不曾聽到,也不曾看到,這種心。又看到來的人就是這樣,這麼誠意,人人「誠心持四安樂行」。菩薩人人都是這樣哦!身、口、意、誓願具足,都是在這個安樂行中過來的。所以,「三業恭謹名為供」,能夠在這樣,大家,每一個人在四安樂行中,都是很恭敬、很謹慎、很有禮節,這樣次序而來,這就是「恭」;我們用很誠意要來奉獻出去,這叫做「恭」。「省問如來起居安穩」。這些人,他們來的時候就是這麼的恭敬,還問佛:「好嗎?身體、起居方便嗎?」等等,「這些眾生好度化嗎?」菩薩也會關心佛。菩薩從地湧出,這個禮節這麼具足,在地的菩薩也看到了。

下面接下來這段文再說:「時彌勒菩薩摩訶薩,知八千恆河沙諸菩薩等心之所念,並欲自決所疑,合掌向佛以偈問曰:」

時彌勒菩薩摩訶薩
知八千恆河沙
諸菩薩等
心之所念
並欲自決所疑
合掌向佛
以偈問曰
《法華經從地涌出品第十五》

接下來,再來也是用很恭敬的心,就用偈文再來說出,彌勒菩薩以及這些菩薩,看到這個場面,心有所要問的話。

時彌勒菩薩摩訶薩
知八千恆河沙
諸菩薩等
心之所念
此心比他心通故
能知同修共行
大覺有情人意
數八千恆河沙

所以,「此心比他心通」。彌勒菩薩,他說:「這些八千恆河沙的,菩薩的心有疑。」疑就是疑在,不曾看到、不曾聽到。這些菩薩這樣來,這些菩薩又問好世尊,這有疑!但是,是彌勒代表,八千恆河沙諸菩薩說的。有的人就會說:「彌勒菩薩,您怎麼可以說每個人都有疑呢?」這就要說「此心比他心」,這就是表示我的心知道你的心,這叫做「心通」。我們人人共同一心,你的心貼我的心,共同一念心,雖然是八千恆河沙諸菩薩。

我們前面的經文也有讀到,從幾萬億的菩薩,一直四、三、二、一,這道理一樣,心,我們的心地。彌勒菩薩他就是用出這種,代替很多人的心來問佛。「能知同修共行」,我們大家共同很知己、很信解、很了解,菩薩心對著菩薩心,所以他能夠代表菩薩來說話。所以,「大覺有情人」。「大覺有情」就是菩薩,這個菩薩,人人互相會合起來,在「數,八千恆河沙」,八千恆河沙的菩薩心共合,就覺有情,而且是「等覺有情」,真的是超越了「有情」,這真的是很有智慧的菩薩,也就是彌勒菩薩。所以,「並欲自決所疑」。這就是要知道大家和自己所疑。

並欲自決所疑
合掌向佛
以偈問曰:
心亦自疑
求佛答所問法
以解心疑
以決無惑
為眾及己問所疑事
此疑問
諸菩薩湧地住空
從未見聞是事
至今果從何而至

所以,「此疑問,諸菩薩湧地住空,從未見聞是事,至今果從何而至」。就是要讓佛說出了,這麼多,從地湧出來的菩薩,這些菩薩到底過去是如何修行?如何得佛陀的教化?現在從地湧出來,看到他們的果,但是過去是什麼因?結果在這個時候,他們會從地湧出?彌勒菩薩現在來問,疑問,就是要來引佛,會再接下去再說的法,法就是要這樣走。

所以,彌勒就是等覺地菩薩,眾之上首。因為彌勒菩薩現在在兜率天宮,就是將來下降在娑婆成佛的,補處佛。已經現在是在補處的菩薩,他已經準備要來人間成佛。說準備要來,但是,在我們的人間說起來,算起來還很久,他現在已經是在兜率天。但是釋迦佛大場的說法,他一定是來聽法。這就是彌勒菩薩,是等覺菩薩,也是生生世世跟佛修行。

彌勒為等覺地菩薩
眾之上首
靈山會上
法華開啟之始
釋尊放光照境
即由彌勒領眾興疑
動念啟問

所以,「等覺」的意思,就是已經接近「妙覺」了;「妙覺」就是到了,「大圓鏡智」那時,那就是成佛之時了。現在已經是等覺的地位了,是上首。在靈山會上,《法華經》開啟之時,釋迦牟尼佛眉間放光。大家應該還記得。大家心中有疑問,也是彌勒菩薩領班出來,向文殊菩薩請問,所以文殊菩薩才開始說出了,過去燈明佛的事情。所以,這就是菩薩與菩薩,如何來助道場、成就道場,所以要感恩彌勒菩薩,就是他來開頭。

這就是表示他的責任,因為釋迦佛要教菩薩法,釋迦佛要教菩薩法,開啟《法華經》,他一定要來先負責這個道場,要有一個起頭,引機起來,所以彌勒菩薩就是負這個責任,在這個道場裡,首先啟出了大家的疑,文殊菩薩開始來回答。文殊菩薩,過去龍種上尊王佛,他是過去成佛;彌勒是未來將要成佛,所以他們兩尊菩薩,在那個地方對答,開始啟動了《法華經》,所以我們要感恩。這就是顯出了一乘妙法,這一乘的道理,不論是過去、未來,來成就現在佛,要講說《法華經》。

顯一乘妙法
為佛自證
究竟利他之智
悉由佛果之地
覺海中流出
彼等覺菩薩
猶有一問之隔

所以,「為佛自證,究竟利他之智」,這來成就。釋迦牟尼佛自己覺悟之後,究竟能夠自利、利他,這個智慧在這個法華會上,佛陀一定要全都說出來。因為佛陀所發現到的,一個大發現,就是「眾生皆有佛性」。「眾生皆有佛性」這個法,就是要在這個會中完全付出,讓大家很圓滿體會到。

所以,「由佛果之地,覺海中流出」。因為佛他的覺悟之後,那個法,看看四十多年的說法,將近五十年,無不都是要讓我們能夠了解,可惜我們是無法了解,所以佛陀他的智慧有多大呢?那就是佛的心地覺海中,這樣不斷湧出,就像地裂湧出的菩薩一樣,很多。

所以,「彼等覺菩薩」,等覺菩薩就是已經殊妙智,妙智地這種的菩薩,叫做「等覺」,就是等覺菩薩。「猶有一問之隔」,彌勒菩薩,因為還未到達真正圓覺的程度,所以還有一點點,類似將要覺悟了這個境界,但是看到從地湧出,他不解,所以他有需要再問。所以,「猶有一問之隔」,差一點點。所以,「如來自證利他之,大乘法門」,有三項,我們要好好用心。

如來自證利他之
大乘法門有三:
一以眾生心為本
開相顯性
使知識轉為佛智慧
此由假彌勒啟疑
請佛開示之

一,就是「以眾生心為本」。眾生的心,佛陀說這麼多法,就是要說我們的心,所以開顯我們的性相,我們的「性」,所以「使知識轉為佛智慧」,從我們所看到、所了解的分析,將它轉回來。所以,這兩三天一直說「四智」:成所作智、妙觀察智、平等性智、大圓鏡智,要從我們凡夫,一一將那個知識轉為佛的智慧。所以,「此由假」,就是「借」,「假」就是「借」,借「彌勒啟疑,請佛開示」。就是要有這樣,有人問,佛陀才開始能夠開示說出來。

所以,又再另外一項,就是「發生一切佛法之智」,又再給我們,又一層了解佛法的智慧。所以,「為萬行之先導」。

如來自證利他之
大乘法門有三:
二以發生
一切佛法之智
為萬行之先導
因以成就
佛果之功德
此有為善之法門
恆托文殊師利之問
獲佛之開示
四安樂行

佛法的智慧是萬行,我們的人間,所有的道理等等等等,這個智慧是啟先,所以「因以成就佛果之功德,此有為善之法門」。這就是法,不論人間是如何,這個法永遠都在。因為我們這些知識,要如何轉為智慧?智慧,那就是,以「因緣果報」的這個法則,來度化眾生,所以我們能夠「六度萬行」,這樣循著這個規則走。「此有為善之法門」,這就是有為善的法門。用什麼方法,讓人人投入去有所作為的善法?這也就要用法,用方法去引導。

所以,我們也是托文殊菩薩。在「四安樂行」的時候,文殊菩薩很用心來引導,請問佛法,佛陀才能夠這樣開示,講「四安樂行」,這就是我們要很珍惜,珍惜諸佛菩薩的用心。

再來,又另外一項,就是「從佛之圓滿妙覺果海,發心為因」。那就是人人本具真如的本性,這就是我們的因。

如來自證利他之
大乘法門有三:
三則從佛之
圓滿妙覺果海
發心為因
使最初一念
即直入於佛之果海
從佛權實二智之法
以發心起行
惟佛之所體證
唯佛能說之

「使最初一念,即直入於佛之果海」,常常說「發心如初,成佛有餘」,我們若回歸如來真如本性,去投入善有為法,同樣「使最初一念,直入佛之果海」,我們還是回歸。「從佛權實二智之法」,以發心為起行,這就是要從法開始發心來起行。唯有「佛之所體證,唯佛能說」。因為這這麼深的道理,佛已經到達了、覺悟了,唯有佛,才有辦法來體會,有辦法來為我們講說,讓我們還能夠知道,要如何回歸真如本性,回歸到妙覺果海裡去。

我們還是要再老老實實,回歸我們的初發心。發心,就像有了,有開始發心,「我願意,我願意為天下擔起這個擔子,為天下擔米籮」,這就是發心,這念心不要忘記了。

總而言之,愛的力量就是要愛的行動,善有為法,去投入,才有辦法去體會到;沒有投入,只是聽,體會不到,所以還是要身體力行。對法,我們要在生活中去體會,所以我們要時時多用心!


月亮 在 周四 11月 08, 2018 9:56 am 作了第 1 次修改
回頂端 向下
檢視會員個人資料
月亮
版主
版主
月亮

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

20181108《靜思妙蓮華》彌勒興疑 以偈問佛 (第1475集) (法華經·從地涌出品第十五) Empty
發表主題: 回復: 20181108《靜思妙蓮華》彌勒興疑 以偈問佛 (第1475集) (法華經·從地涌出品第十五)   20181108《靜思妙蓮華》彌勒興疑 以偈問佛 (第1475集) (法華經·從地涌出品第十五) Empty周四 11月 08, 2018 7:01 am

回頂端 向下
檢視會員個人資料
月亮
版主
版主
月亮

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

20181108《靜思妙蓮華》彌勒興疑 以偈問佛 (第1475集) (法華經·從地涌出品第十五) Empty
發表主題: 回復: 20181108《靜思妙蓮華》彌勒興疑 以偈問佛 (第1475集) (法華經·從地涌出品第十五)   20181108《靜思妙蓮華》彌勒興疑 以偈問佛 (第1475集) (法華經·從地涌出品第十五) Empty周四 12月 06, 2018 8:28 pm

Explanations by Master Cheng-Yan
Subject: Maitreya Raises Doubts and Asks the Buddha (彌勒興疑 以偈問佛)
Date: November.08.2018

“They praised the Buddha for using both the provisional and the true and for using His extremely profound, subtle and wondrous wisdom to [explain] the subtle and wondrous ultimate reality of all phenomena. He suited the capabilities of both Great and Small Vehicle practitioners so that upon listening, they will understand, have faith, practice and attain realization. Starting from when they first had faith that they can attain Buddhahood, they will walk the Bodhisattva-path forever, upholding their practice of reverence without rest.”

We must mindfully seek to comprehend this! “They praised the Buddha for using both the provisional and the true and for using His extremely profound, subtle and wondrous wisdom.” We have seen those Bodhisattvas emerge from the ground and come to the Dharma-assembly at the Vulture Peak. We have seen how they were all so orderly! As they came, abiding in the air, they paid respect to the two World-Honored Ones. At the same time, they cycled around to the Buddha’s multiple manifestations to pay their respects to them. They came in front of the Buddha and praised Him again.

This way of paying respect and giving praise is also something [we must practice]. Principles must be expressed through etiquette. It is the same with the Buddha-Dharma. Bodhisattvas and the Buddhas also [followed] this kind of etiquette. We have described this previously; this is what was described in the sutra passage. Look at the way Bodhisattvas praised the Buddha. They respected the Buddha and paid respect to and praised the Buddha for His wisdom. The Buddha attained Buddhahood and united with the true principles of the universe. The skills He had attained, this perfect wisdom, did not come by easily. He had to have the aspiration to engage in spiritual practice and dedicate Himself among people for a long time. He patiently cultivated Himself, upheld the Dharma and gave of Himself. The time [He spent] was not just a lifetime or two; throughout many lifetimes, He constantly sought the path to Buddhahood and transformed sentient beings. He reverently sought the Dharma [following] the etiquette, the principles of reverence. He brought together “propriety” and “principles” to continuously seek the Dharma. What about [sentient beings]? He treated them with loving-kindness, compassion, joy and equanimity. He sought [the Dharma] and gave to others in a continuous cycle. This cycle accumulated for a long time until He was replete with wisdom and virtues.

The Four Wisdoms: All-accomplishing wisdom. Profound discerning wisdom. Universal equality wisdom. Great perfect mirror wisdom.

So, among the Four Wisdoms, starting with “all-accomplishing wisdom,” we sentient beings all intrinsically have this [wisdom]! Our Five Roots connects with the Five Dusts. Regarding the objects we come into contact with externally, what perspectives do we have on them? How do we discern them? What mindsets do we have? When we encounter these things, some of which we love, and some of which we do not. Of the things we love, how can we pursue them? We have this kind of mindset.

But for Bodhisattvas and Buddhas, ever since they began their spiritual practice, they began to transform their material desires into “all-accomplishing wisdom”. When it comes to our roots, as our eye-root connects with the material objects of the external world we must use [those objects] as tools to make a living or help people. All things we see and hear can be transformed. We can transform evil into goodness and do good with our “body,” with our “speech” and with our “mind”. So, we go from “all-accomplishing wisdom” to “profound discerning wisdom”; we must earnestly contemplate it and understand it.

Then, we must have “universal equality wisdom.” Between people, we must respect each other because everyone is equal. We must love each other and we must encounter each other to walk towards the path to Buddhahood. We help each other attain “great perfect mirror” wisdom.

As we help each other, we are grateful and [give] unconditionally. With an open and spacious state of mind, we can return to the state of tranquility and clarity with a pure and clean mirror in our hearts. This is how He used “both the provisional and the true.” He used both the provisional and the true. The “provisional” refers to revealing this manifestation. We must learn to fulfill [our duties] according to our role in the human realm and take on our responsibility. We must teach sentient beings and put [the teachings] into practice to serve as role models. Sakyamuni Buddha was like this. He manifested in the world. [He manifested] how He lived His entire life, the stories [of His life] from His childhood to His adulthood, His thoughts and ideals and how He helped sentient beings. His mind was liberated; His mind was not affected by the external world. He is in this transcending state and sees all people are equal in nature.

This is how the Buddha manifested His appearances in this world. This is “revealing the provisional”. Furthermore, when the Buddha taught the Dharma, He did not just [teach] using what he had been through as example, but He also taught about how others transformed people in the Buddha’s era. He even talked about the past, the very distant past. [He talked about] His past affinities with His disciples, the karmic retributions His disciples created, as well as the fortunes and misfortunes and [stories of] gains and losses of the world. The Buddha analyzed the accumulated collective karma of sentient beings. With so much Dharma, the Buddha taught the “provisional” as He talked about the past. Indeed, all principles are “true”. Since He wanted to teach the principles to us, but we could not comprehend them, He revealed these principles through “appearances”. Through these tangible matters and appearances, He taught us the principles. So, the Buddha used “both the provisional and the true”. He used true principles to [teach], but people could not understand intangible things. So, He used tangible things, forms and appearances as analogies to teach us. This is truly not easy; He had to use both the provisional and the true.

So, “[He used] His extremely profound, subtle and wondrous wisdom.” He had to use extremely profound Dharma and exercise His subtle and wondrous wisdom to teach by observing capabilities, timing and people. He taught according to the state of this world and what was needed at that time, teaching the Dharma according to the people. If He did not have such extremely profound, subtle and wondrous wisdom and were unable to teach the Dharma according to time and capabilities, it world truly have been very difficult! Since the principles are very profound and people, matters and things are very complicated, how did He resolve the afflictions and ignorance caused by this complexity? He had to use these same principles to bring everything together from the complications of people, matters and things. So, this is called “the provisional and the true”. This is “using both the provisional and the true”. To do so, He had to use subtle and wondrous wisdom. So, He “[explained] the subtle and wondrous ultimate reality of all phenomena”. The ultimate reality of all phenomena is subtle and wondrous. It is very difficult to [grasp] the reality of this Dharma unless everyone can experience and understand it by applying the principles we awaken to and put them into practice. This is ultimate reality of all phenomena. When we are asked to see something that has been put together, we are not just looking at how this thing looks. In addition to its looks, it must also exercise its inherent function. Only when this function is activated is the principles of its ultimate reality revealed.

The Buddha told us that wisdom is intrinsic in everyone. We can apply it very simply; this is the very simple “all-accomplishing wisdom”. We can understand what sentient begins in suffering need and how to gather those things, cherish them and put them to use. With “profound discerning wisdom,” we should truly only apply it on how to interact with people, how to make use of interpersonal relationships and how to cherish people and things. We must always use it toward things that are good and natural; we must give of ourselves with the goodness and principles naturally [inside] us. We give of ourselves with benevolence, justice and propriety and so on. This way, we can be free and at ease, safe and peaceful.

But it is different nowadays. People nowadays apply these principles to mine ores from the mountains. They refine lots of minerals to extract the metal within them and extract many things from them. The nature was originally very beautiful and safe, capable of providing for people’s daily living. Now, it is damaged. The climate now is not in harmony; this is closely connected with the damage made. Sentient begins are ignorant and only know how to seek profits; they lose the comprehension of true wisdom. They only know how to destroy but not how to care for the environment.

Now, they truly need the Buddha-Dharma to “[explain] the subtle and wondrous ultimate reality of all phenomena.” So, we must use skillful means; we must use the provisional to manifest the ultimate reality. We must use all kinds of methods to save sentient begins from the crises in their minds. The crises in sentient being’ minds constantly bring harm. For “benefits,” they bring “harm”. So, they first do “harm” then gain “benefits” doing the damage first. So, how do we return to our [natural wisdom] and inspire our goodness and thoughts of love? When we return our wisdom to its natural state, we can use “profound discerning wisdom” to earnestly observe things. How do we use all materials in our lives? How do we save sentient begins from suffering? They need material spiritual [support]. How do we help people? Education, humanistic culture and medical care are all necessary! How do we help others? We must not deviate from virtuous thoughts. Everything requires virtuous thoughts. For medical care, we need charitable medical care. For education, we need education on charity, education that [awakens] our wisdom. For humanistic culture, we need a charitable culture, a culture that brings purity. Thus, charity, medicine, education and humanistic culture are all necessary.

How do we develop our potential for goodness in this world? This potential for goodness is inseparable from the Dharma. It is inseparable from the Dharma. When something deviates from the path of the true principles, it is just a “tool”, a “tool” in the world. We must give it potential for goodness so it can truly save people, safeguard wisdom and safeguard life. How do we safeguard wisdom-life and [physical] life? We must work hard toward this. It is the same with charitable work. So, we must earnestly safeguard our spiritual cultivation in life. How do we clear the path? How do we pave the path? The direction must be correct, so we must practice with subtle and wondrous [methods]. We must use the true Dharma to bring “profit” to others and [pursue] a mission that truly benefits sentient beings.

So, we must “suit the capabilities of both Great and Small Vehicle practitioners”. We must suit the capabilities of both Great and Small Vehicle practitioners; we must suit their capabilities. We make use of time, people and things in accord with the opportunities presented. We must earnestly teach them. So, we must “suit the capabilities of both Great and Small Vehicle practitioners so that upon listening, they will understand, have faith, practice and attain realization”. We hope that after listening to [the Dharma], everyone can realize and understand it. From people, matters and things, [we hope that everyone] can realize more and comprehend the Dharma that the Buddha taught.

So, “Starting from when they first had faith that they can attain Buddhahood…”. Since we began to listen to the Dharma, we must have faith in all the Buddha’s teachings and the karmic law of cause and effect. Interpersonal relationships are comprised of causes and conditions. Interpersonal relationships are so complicated because they are inseparable from the law of karma. Why are there people who experience extreme suffering or joy? Some are truly suffering and some are very joyful. Some are wise while some are foolish; some are poor while some are rich. Why are there such matters? It is because of these matters that we see contradictions in our minds. Thus, many afflictions and much ignorance are caused by these things. These are all inseparable from the law of karma. So, we must believe the Dharma the Buddha taught; it is the true principles. Be it “provisional” or “true” teachings, they are inseparable from [the true principles]. True Dharma is inseparable from “the provisional”; it is inseparable from skillful means. We must use matters and appearances to teach principles and use people, matters and things to analyze the principles. So, after listening to the Dharma, we must be really clear on this.

Starting from when we first develop faith, for things that are right, we must persist in doing them. For things that we seek, we must constantly advance forward to seek them; we should be like Sakyamuni Buddha. So, all Bodhisattvas came to praise the Buddha for His great perfect mirror wisdom and for how, for a very long time. He had sought this Dharma. For a very long time, He had immersed Himself in the Dharma, going among people to experience their state of afflictions. Without being in that state, there is no spiritual training ground to practice in. So, we must use the spiritual training ground among people to diligently grow our wisdom. This is the Bodhisattvas’ faith. The Buddha persisted on the Bodhisattva-path. This shows that He first had faith that He can attain Buddhahood. Through afflictions and ignorance, we can certainly attain great perfect mirror wisdom, which is tranquil and clear. The ability of this mirror is to reflect the land; it reflects everything on the earth without being defiled by anything. While among people, we are like lotus flowers in a lotus pond; there are many [defilements]. So, “They first had faith that they can attain Buddhahood” [refers to how] we must have deep faith that in the end we will be able to attain Buddhahood. In other words, we will thoroughly awaken to everything. So, we must forever sustain [our aspirations]. “Forever” means “for eternity”. “Forever” refers to walking the Bodhisattva-path, upholding the Bodhisattva-path for a very long time. This is how Bodhisattvas attain Buddhahood. They [engage in practice] forever; for a very long time, they practice the Bodhisattva-path. So, they “uphold their practice of reverence without rest”. They not only continuously give for sentient beings, they also continuously seek the Dharma without forgetting about etiquette. So, this is what “uphold their practice of reverence without rest” means. This is the Bodhisattvas’ attitude in seeking the Dharma. After they finally attain Buddhahood, they still [uphold] the same kind of propriety. This is an earlier passages. In the Chapter on Emerging from the Ground, it constantly talks about this etiquette and propriety.

The previous sutra passage states, “At this time, the World-Honored One praised those senior great Bodhisattvas, Excellent! Excellent! Good men…”. This is also a matter of etiquette. The Bodhisattvas praised the Buddha, and the Buddha also praised them. So, “Along with the Tathagata, you are all able to rejoice for [sentient beings]”. For a long time, they followed the Buddha, journeying on the Dharma of True Suchness to come to the world.

In this way, they were [immersed] in the Tathagata’s Dharma. They formed aspirations and rejoiced [for each other] over a long time. No matter how far He walks, they followed along with Him. For a very long time, they rejoiced and praised Him. As He engaged in practice, they continuously supported and praised Him. Thus, the Buddha repaid the Bodhisattvas for their praises.

“At that time, Maitreya Bodhisattva and the assembly of Bodhisattvas as numerous as the sands of 8000 Ganges Rivers all had this thought”.

At that time, Maitreya Bodhisattva had constantly been in the Dharma-assembly. Since the Introductory Chapter, Maitreya Bodhisattva had been sitting there and now, Maitreya Bodhisattva was still there. Already sitting there was “the assembly of Bodhisattvas as numerous as the sands of 8000 Ganges Rivers”. This was because they had come in continuously. Since the Buddha’s Lotus Sharma-assembly on Vulture Peak began, more and more Bodhisattvas had arrived. So, at that time, [there was] “the assembly of Bodhisattvas as numerous as the sands of 8000 Ganges Rivers”. It was Maitreya Bodhisattva and these people. Everyone’s mind was the same; they all had a little bit of doubt.

The next sutra passage continuous with, “All of us, from the past until now, have never seen or heard of such a group of great Bodhisattva-Mahasattvas as these emerging from the ground and standing before the World-Honored One placing their palms together, making offerings and greeting the Tathagata.

After such a long time, they had never seen or heard so many Bodhisattvas, Bodhisattvas who came emerging from the ground. They had never seen anything like this before. Now, with such a scene, Maitreya Bodhisattva led these Bodhisattvas to express that they had never seen or heard of this in the past. Now, they saw and heard so many Bodhisattvas emerging like this. Having “emerged from the ground,” these Bodhisattvas had all come before the World-Honored One.

Emerging from the ground and standing before the World-Honored One: They attained the benefit of the Dharma, having been long immersed in the teachings. Their mind were open and understanding, like the earth splitting open.

“They attained the benefit of the Dharma, having been long immersed in the teachings.” These Bodhisattvas had all accepted the Buddha’s teachings over a long time.

The Buddha-Dharma permeates us like this so we can constantly keep the Dharma in mind, constantly nourish the ground of our minds with the water of dharma. This is like in the Chapter on Medial Plants, “The one rain moistens all of the earth”. Whether great trees or small grasses, they all equally attain benefit.

So, at that place, Maitreya Bodhisattva expressed that the ground of all Bodhisattvas’ minds had long been constantly nourished by the Buddha-Dharma. So, “Their hearts were open and understanding. Everyone’s heart was understanding. Because of this, they understood that these Bodhisattvas emerged from the ground”. So many Bodhisattva emerged from the ground; they were all here, gathering in front of Sakyamuni Buddha. they were all here, “placing their palms together, making offerings and greeting the Tathagata”.

Placing their palms together, making offerings and greeting the Tathagata: They sincerely upheld the Four Practices of Bringing Peace and Joy and were respectful vigilant of their Three Karma; this is referred to as “making offerings”. They respectfully asked whether the Tathagata’s daily life was peaceful and stable.

So, many Bodhisattva had emerged, arriving there. The Bodhisattvas already present saw them [and thought,] “We already have so many people here, and there are still more coming in. Wow! This Dharma-assembly can still accommodate more of them. The Bodhisattvas already present had never heard or seen a sight before. They also saw that those who came were very sincere. “They sincerely upheld the Four Practices of bringing Peace and Joy. All Bodhisattvas are like this! They are replete in their practices of body, speech, mind and vows. This is how they upheld the practice of bringing peace and Joy. So, they are “respectful and vigilant of their Threefold karma; this is referred to as ‘making offering’”. Everyone was able to [engage in] the Four Practices of Bringing Peace and Joy; they were all very respectful and vigilant and acted with great propriety. They came in order. This is “reverence” Making offerings with sincerity is referred to as “reverence”. “They respectfully asked whether the Tathagata’s daily life was peaceful and stable.” When these people came here, they were so reverent. They asked the Buddha, “Are You well? Are You in good health?” and so on. “Are these sentient beings easy to transform?” These Bodhisattvas also cared about the Buddha. they emerged from the ground, replete with propriety. The Bodhisattvas already present also saw this.

The next sutra passage continues with, At that time, Maitreya Bodhisattva-Mahasattva knew what the Bodhisattvas as numerous as the sands of 8000 Ganges Rivers were thinking and also wanted to resolve his own doubts. So, he put his palms together, faced the Buddha and asked in verse.”

Afterwards, with a reverent heart, [Maitreya Bodhisattva] used verse to speak about what Maitreya Bodhisattva and these Bodhisattva wanted to ask about upon seeing this sight.

At that time, Maitreya Bodhisattva-Mahasattva knew what the Bodhisattva as numerous as the sands of 8000 Ganges Rivers were thinking; He had the power of knowing others’ minds, so he knew the thoughts of his fellow practitioners, those great awakened sentient beings as numerous as the sands of 800 Ganges Rivers.

So, “He had the power of knowing others’ minds. Maitreya Bodhisattva said, “The Bodhisattvas as numerous as the sands of 8000 Ganges Rivers have doubts in their minds. They had doubts because they had never seen or heard this before. These Bodhisattvas came and greeted the World-Honored One. [Those already present] had doubts. This is what Maitreya Bodhisattva said, representing those Bodhisattvas as numerous as the sands of 8000 Ganges Rivers. Some people would say, “Maitreya Bodhisattva, how can you say everyone has doubts? He said this because “He had the power of knowing others’ minds”. This shows that his mind understood theirs. This is “knowing others’ minds”. They all shared the same mind. Their hearts were so close to each other’s.

They all shared the same mind, although there were Bodhisattva as numerous as the sands of 8000 Ganges Rivers. We read in a precious sutra passage that started from several trillion Bodhisattva, [the number decreases] to four, three, two and one. The principle is the same regarding [the thoughts] in our minds. Maitreya Bodhisattva asked the Buddha with the mindset of representing many people. “So he knew the thoughts of his fellow practitioners.” They knew each other; they had faith in and understood each other well. The Bodhisattva’s hearts were connected. So, he could represent the Bodhisattvas to speak. They were “great awakened sentient beings Great awakened sentient beings” are Bodhisattvas. When these Bodhisattvas were gathered together, they were “as numerous as the sands of 8000 Ganges Rivers”. These Bodhisattvas as numerous as the sands of 8000 Ganges Rivers had their hearts united. They were awakened sentient beings. They were “sentient beings of equal enlightenment”. They actually surpassed “sentient beings”. Maitreya Bodhisattva was truly a wise Bodhisattva. So, “He also wanted to resolve his own doubts”. He had to understand what everyone, including himself, had doubts about.

He also wanted to resolve his own doubts. So, he put his palms together, faced the Buddha and asked in verse: He also had doubts on his mind, so he asked the Buddha to answer his questions about the Dharma to resolve these doubts so there would be no more confusion. For the sake of the assembly as well as himself, he inquired into the subject of their doubt. This inquiry was about the Bodhisattvas who emerged from the ground to abide in the empty air. This had never been heard of or seen before, so where had this present fruition come from?

So, “This inquiry was about the Bodhisattvas who emerged from the ground to abide in the empty air. This had never been heard of or seen before, so where had this present fruition come from?” This was to make the Buddha talk about how so many Bodhisattvas who emerged from the ground had engaged in spiritual practice in the past and received the Buddha’s transformation.

Now that they emerged from the ground, [those present] saw their fruition. But what causes did they have in the past so that, at this point, they would emerge from the ground? Maitreya Bodhisattva now asked this. He brought up his doubts to invite the Buddha to continue teaching the Dharma. This is how the teachings proceed. Maitreya was a Bodhisattva of Equal Enlightenment; he was foremost among the assembly. Maitreya Bodhisattva is now at the palace of Tusita Heaven. He will be the one who descends to the Saha World to succeed the Buddha. He is now the Bodhisattva to succeed the Buddha; he is preparing to attain Buddhahood in the human world. Although we say that he is preparing to come, with respect to our human realm, it will still take a very long time. Now he is already in Tusita Heaven, but with Sakyamuni teaching the Dharma widely, he had to come listen to the Dharma. This is Maitreya Bodhisattva; he is a Bodhisattva of Equal Enlightenment. He engaged in spiritual practice with the Buddha lifetime after lifetime.

Maitreya is a Bodhisattva of Equal Enlightenment, foremost among the assembly. At the Vulture Peak Assembly, when Venerable Sakyamuni was about to teach the Lotus Sutra in the beginning, He radiated light to illuminate the world. At that time, it was Maitreya who led the assembly to present their doubts. He began to ask questions.

“Equal enlightenment” means that he is close to “wondrous enlightenment. Wondrous enlightenment” is when he attains “great perfect mirror wisdom”; this is attain Buddhahood. Now, he was at the status of equal enlightenment and foremost among the assembly. At the Vulture Peak Assembly, when Sakyamuni Buddha was about to teach the Lotus Sutra in the beginning, He radiated light from between His eyebrows. Everyone should still remember this. People had questions in their minds, and it was Maitreya Bodhisattva who led them to ask Manjusri Bodhisattva to explain. Manjusri Bodhisattva then began to talk about the Sun-Moon-Lamp Radiant Buddhas in the past.

So, this is how Bodhisattvas came to support the Dharma-assembly. So, we must be grateful to Maitreya Bodhisattva. He started [asking questions]. This was His responsibility. As Sakyamuni Buddha needed to teach the Bodhisattva Way, to begin teaching the Lotus Sutra, Maitreya had to take the responsibility for this Dharma-assembly and initiate [the teachings]. So, Maitreya took this responsibility in this Dharma-assembly and first presented everyone’s questions. Then Manjusri Bodhisattva began to answer. Manjusri Bodhisattva was Honorable Dragon King Buddha in the past. He attained Buddhahood in the past, and Maitreya will attain Buddhahood in the future. So, these two Bodhisattvas began their dialogue there. They began to initiate the Lotus Sutra. So, we must be grateful. This revealed the wondrous Dharma of the One Vehicle and its principles. Whether they are past or future Buddhas, they came to help the present Buddha teach the Lotus Sutra.

This shows that the wondrous Dharma of the One Vehicle is the wisdom the Buddha realized that brings the ultimate benefit to others; it originates entirely from the ground of the fruit of Buddhahood and flows out from the ocean of enlightenment. That Bodhisattva of Equal Enlightenment seemed to be one question away from it.

So, this “is the wisdom the Buddha realized that brings the ultimate benefit to others”. He attained [this realization]. After Sakyamuni Buddha attained enlightenment Himself, He could bring the ultimate benefit to Himself and others. With this wisdom, at the Lotus Dharma-assembly, the Buddha had to teach all of it. This was because what He had discovered was the great discovery that “Sentient beings all have Buddha-nature”. As for this Dharma, that “Sentient beings all have Buddha-nature,” He had to give it in its entirety to the assembly for everyone to completely comprehend. So, “It originates entirely from the ground of the fruit of Buddhahood and flows out from the ocean of enlightenment”. After the Buddha attained enlightenment, with the Dharma, we see that He had taught it for more than 40 years, almost 50 years. He did it all to help us understand [the Dharma]. It is a shame that we could not understand it. So, how great is the Buddha’s wisdom? [The wisdom] constantly flows out from the ocean of enlightenment in the ground of the Buddha’s mind.

It is like Bodhisattvas emerging from the ground, extremely numerous. So, “that Bodhisattva of Equal Enlightenment” has wondrous wisdom. These Bodhisattvas with wondrous wisdom have “equal enlightenment”. They are Bodhisattvas of Equal Enlightenment. They “seemed to be one question away from it”. Maitreya Bodhisattva has not attained true perfect enlightenment; he has a tiny bit to go to reach the state of enlightenment.

Seeing [the Bodhisattvas] emerge from the ground, he could not understand it, so he needed to inquire again. So, he “seemed to be one question away from it.” He was almost there. “There are three Great Vehicle Dharma-doors to benefit others that the Tathagata realized.” We must be earnestly mindful of these three doors.

There are three Great Vehicle Dharma-doors to benefit others that the Tathagata realized: 1. With sentient beings’ minds as the foundation, He revealed appearances and nature, helping them to transform their knowledge into Buddha-wisdom. This depended upon Maitreya initiating the questions and requesting the Buddha to teach.

“First, with sentient beings’ minds as the foundation….” Speaking of sentient beings’ minds, all the Dharma taught by the Buddha is about our mind. So, He revealed our nature and appearances. Thus, with our nature, He “helps us transform our knowledge into Buddha-wisdom.” From what we see and the analyses we understand, we can turn [our mind] back. So, the Four Wisdoms we have constantly been talking about the past few days [are] all-accomplishing wisdom, profound discerning wisdom, universal equality wisdom and great perfect mirror wisdom. From the state of ordinary beings, we must transform our consciousness into the Buddha-wisdom. So, “this depended upon,” meaning it “relied on.” “Depending upon” is “relying on. This depended upon Maitreya initiating the questions and requesting the Buddha to teach.” This is what had to happen. Someone must inquire for the Buddha to begin teaching. In addition, [the second Dharma-door] is “the wisdom that gives rise to all Buddha-Dharma.” He gave us another layer of wisdom to understand the Buddha-Dharma. So, it is “the guide to all actions.”

There are three Great Vehicle Dharma-doors to benefit others that the Tathagata realized: 2. With the wisdom that gives rise to all Buddha-Dharma as the guide to all actions, achieving the merits and virtues of the fruit of Buddhahood. This is the Dharma-door of conditioned goodness. We can always rely upon Manjusri’s questions to gain the Buddha’s teachings of the Four Practices of Bringing Peace and Joy.

The wisdom of the Buddha-Dharma is in all actions. Speaking of all principles in our world and so on, this wisdom is the guide. So, “[We thus achieve] the merits and virtues of the fruit of Buddhahood. This is the Dharma-door of conditioned goodness.” This is the Dharma. No matter what happens with the human realm, the Dharma will always be there. How do we transform our consciousness into wisdom? Speaking of wisdom, we use the principle of the law of karma to transform sentient beings. So, we can “actualize the Six Paramitas in all actions” and follow this principle. “This is the Dharma-door of conditioned goodness.” What kinds of methods can we use to help people dedicate themselves to practice conditioned goodness? This also requires the Dharma and skillful means as guidance. So, we can rely upon Manjusri.

When speaking of the Four Practices, Manjusri put effort into guiding us and asked about the Buddha-Dharma, so that the Buddha could teach the Four Practices of Bringing Peace and Joy. So, we must cherish the mindfulness of all Buddhas and Bodhisattvas. In addition, there is another [Dharma-door]. “Since forming aspirations is the seed for the Buddha’s ocean of fruits of perfect, wondrous enlightenment….” This is saying everyone intrinsically has the nature of True Suchness. This is our cause.

There are three Great Vehicle Dharma-doors to benefit others that the Tathagata realized: 3. Since forming aspirations is the seed for the Buddha’s ocean of fruits of perfect, wondrous enlightenment, He helps [sentient beings] go from their initial aspirations to enter directly into the Buddha’s ocean of fruits. Starting from the Buddha’s teachings of the two wisdoms of the provisional and the true, we form aspirations as the start of our practice. However, only the Buddha can teach what the Buddha has comprehended and realized.

“He helps [sentient beings] go from their initial aspiration to enter directly into the Buddha’s ocean of fruits.” We often say, “If we can maintain our original aspiration, we will surely attain Buddhahood.” If we return to our Tathagata-nature of True Suchness and dedicate ourselves to conditioned goodness, we can also “go from our initial aspirations to enter directly into the Buddha’s ocean of fruits.” We must return to [our intrinsic nature]. “Starting from the Buddha’s teachings of the two wisdoms of the provisional and the true,” we form aspirations as the start of our practice. We must form aspirations from the Dharma as the start of our practice. “However, only the Buddha can teach what the Buddha has comprehended and realized.” The principles are so profound, and the Buddha had already attained and realized them. Only the Buddha can comprehend them and teach us, so that we know how to return to our nature of True Suchness and the ocean of fruits of wondrous enlightenment. We must be grounded and return to our initial aspirations. We must form aspirations. “I am willing; I am willing to take on the responsibility for the world and carry the world’s rice basket.” This is forming aspirations. We must not forget these aspirations.

In short, the power of love requires acts of love. Only when we devote ourselves to practicing conditioned goodness can we experience [the power of love]. If we do not get involved but only listen, we will not understand. Thus, we must put [the Dharma] into practice. When it comes to the Dharma, we must experience it in our daily living. So, we must always be mindful!

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
回頂端 向下
檢視會員個人資料
 
20181108《靜思妙蓮華》彌勒興疑 以偈問佛 (第1475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: