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 20181109《靜思妙蓮華》 (第1476集) 菩薩五德 眾所樂見(法華經·從地涌出品第十五)

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20181109《靜思妙蓮華》 (第1476集) 菩薩五德 眾所樂見(法華經·從地涌出品第十五) Empty
發表主題: 20181109《靜思妙蓮華》 (第1476集) 菩薩五德 眾所樂見(法華經·從地涌出品第十五)   20181109《靜思妙蓮華》 (第1476集) 菩薩五德 眾所樂見(法華經·從地涌出品第十五) Empty周五 11月 09, 2018 8:25 am

20181109《靜思妙蓮華》 (第1476集) 菩薩五德 眾所樂見(法華經·從地涌出品第十五)

⊙佛為滅後,託付弘經,召諸菩薩。他方菩薩群涌,請委娑婆弘法;此土地裂雲涌,向靈山禮兩尊;今假彌勒等疑,念以發起請問。
⊙「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》
⊙「時彌勒菩薩摩訶薩,知八千恆河沙諸菩薩等心之所念,并欲自決所疑,合掌向佛以偈問曰:」《法華經從地涌出品第十五》
⊙「無量千萬億,大眾諸菩薩,昔所未曾見,願兩足尊說。」《法華經從地涌出品第十五》
⊙問之起步發跡之處,從之何來,去向何處,人行萬里豈無原藉,依正相依,原居何地。
⊙「是從何所來?以何因緣集?巨身大神通,智慧叵思議,其志念堅固,有大忍辱力,眾生所樂見,為從何所來?」《法華經從地涌出品第十五》
⊙問地涌之因由。凡物之動變,猶關休咎,積善餘慶,積惡餘殃,人之舉措,能不戒慎乎,故云以何因緣集。
⊙菩薩所觀不思議理為因,能觀真無漏智為緣,共破無明之惑。復為化度眾生故,往返示現度化弘願。
⊙巨身大神通,智慧叵思議:巨大之身,有大神通無處不現,從地涌出智慧深遠,不可思議。巨身下,謂地涌之眾,容儀挺特,智力異常,眾所樂見,故聳動眾問。
⊙其志念堅固,有大忍辱力:四安樂行誓願堅實牢固,堪忍能耐一切極重違惱。
⊙眾生所樂見,為從何所來?:一切眾生之所樂見。為復是從何處來?巨身、神通、智慧、志堅固、忍辱力,以此五德故為眾所樂見。

【證嚴上人開示】
佛為滅後,託付弘經,召諸菩薩。他方菩薩群涌,請委娑婆弘法;此土地裂雲涌,向靈山禮兩尊;今假彌勒等疑,念以發起請問。

佛為滅後託付弘經
召諸菩薩
他方菩薩群涌
請委娑婆弘法
此土地裂雲涌
向靈山禮兩尊
今假彌勒等疑
念以發起請問

用心來體會,佛為滅度後,而法將要託付,要來交代,什麼人能夠將法用心傳下去?法,那就是佛陀他的精心理念,是天地人間不可缺少的真理。人,人間相處,一定要有這個禮,禮節,「禮」就是「理」。這是每天都是這樣在說,用這個道理,來調節人與人之間生活的對待;人的心態,做事、待人接物,這種一個很重要理念的關鍵,那就是道理。道理是我們人生最重要,除了這個軀體,就是我們的理念;我們是什麼樣的理念,我們就是什麼樣的行為。善的行為,念念為人群的利益,人人若這樣,有為人群的利益付出,為人群和睦而付出,若能夠這樣,這人間不就是一片的祥和呢?若是人人的心念,有了一個偏差方向,這個偏差方向,全都是利益自己、損害他人;人人都有利自己,害他人,你們想,這種的人間要如何生活呢?

人與人坐在一起,人與人不同一個心態,難道有辦法坐在一起嗎?我想要利益我自己,我想要排斥身邊的人,這種損害人而利益自己,這互相全都是這樣,要如何能夠和?能夠合,能夠靠近呢?這無法靠近,無法和合,這個人間又是什麼樣的人間?所以我們這個「理」,一念,一個觀念,這就是我們很重要,很要用心。佛陀為了這個理念,一定要延伸下去,所以佛將入滅了,但是什麼人願意來說:「不用擔心,我絕對承擔,能夠帶著大家共一個方向,那個理念,能夠向未來人間一直傳承下去。」好像沒有人願意挺身起來,來說:「我要承擔。」這個承擔的德,是不是有培養起來了嗎?那個才華、處事,有辦法嗎?處世、承擔,這能幹固然是很重要,但是若缺了德,沒有培養德,人與人都不能合了,儘管你有好念,但是沒有好的習氣,自然心量很窄,難道傳承佛法,難道只有一個人而已?不是,一個人,就要有那個心量,大家互相勉勵,共同來付出。

因為芸芸眾生偏多,天涯海角,空間很大。是啊,才是需要很多人,共同一心來承擔這精神理念,共一個理念,那就是共知、共識,還要共行。一定要人人有這樣的方向,人多,才有辦法影響天下人、天下事,心胸要開闊。這就是佛陀常常說,因啊、緣啊,因緣才有辦法有這個「果」。「果」能夠布達了,讓大家看到,哇,原來是群眾。

所以,宗教就是要布教,布教的意思,那就是群眾的觀念也都要淨化,因為人多,觀念若沒有淨化,確實人若多了,那個觀念不整齊,善惡這樣參差。善的若較少,惡的若較多,這個善惡拔河,當然善的心向力就會較輕了,會較弱;惡的心向力若強,惡的力就很強。所以,善惡雜揉,要如何去將他感化,讓觀念偏差能夠回歸正念?人的清淨自性,這個本性能夠善良,愛的方向。這就是宗教在群眾中,要去度化這些觀念偏差的人,這樣就是正確了。入眾生群中,去引導善的人,方向正確,轉化錯誤的人,要向正確的方向走。這樣,善為正念,惡轉化為善念;善,這個「正」,這樣不治而平。天下若能夠這樣,自然就是和平的世界。

宗教,那個宗旨、教育是很重要。有的害怕宗教集合,偏差的集合,那當然是可怕;若是正確的方向,來調和人心,那就是造福人間的福祉,讓人間大地,人人生活能夠安居樂業,這豈不是一項很好的事情嗎?好事都是很寬容,付出無所求,不要求你就要和我一樣,總是我盡一分心力,不要求你就要。總而言之,不分宗教、不分種族、不分國界,而且來聽法的人,人人都能夠來聽,啟動你的心能夠向善走;任何宗教都能夠來聽,我們無所求。就像佛陀教育也是這樣說,那就是人人平等,是只要讓你們知道本具佛性,希望你們能夠回歸真如本性,啟發我們自己的智慧。你有了解自己,了解,自然你就有發大心、立大願,要看大家自己願意如何發心。受教,身、口、意,你應該你的心、你受教的禮節,你要清楚,你的身行要善行,利益群生,這理所當然。你的口呢?既然聽法了,聽了正法,入耳了,你就要去宣導正法在人間,這也是理所當然。所以身、口,發自內心的誠意。

「如是我聞」,我聽佛這樣在說,他的道理就是這樣、這樣,佛的心胸廣大,都不是說:我有給你什麼,或者是你在依賴我。沒有啊!佛陀沒有這樣的說法。佛陀就是,人人本具佛性,人人有潛能,人人能夠發揮你的本性在人間,去度眾生。人人都是菩薩,人人將來都會成佛。佛陀就說:「說法者,無法可說。」哪怕他自己本身,佛陀也這樣說:「我說法,其實沒什麼法可說。」回歸自然,自然的真理就是法。這就是佛教,用很開闊的心,來面對、教育眾生,他無所求,但是我們要有有所接受的禮,和道理。為了承佛的付託,我們確實也是接受佛的教法,轉變了我們的人生方向,我們會有一個很正確的方向,有一條明朗的大路,一條道可以走。

有這個方向、有這個道和路可以走,我們難道不用說這個方向,什麼人為我指導的呢?難道不用依教奉行,將這條道將它開出來?大家共同,這就是一條道,是什麼樣的道的方向?我們難道不用說道的理嗎?道理就是這樣來。所以,護教,我們應該也要保護;我們要弘法,要弘法者,也要護佛法,要擁護佛法,來弘揚佛法,這是我們的使命。卻是有的時候佛教徒,那個心,沒有一個方向了,因為佛為我們指一個方向,是一個開闊的方向,大家只知道有開闊,不知道方向,差毫釐就失千里了,所以我們要很用心。

佛為滅度後,想要「託付弘經」,去弘法的人,所以在靈鷲山,佛陀已經召請很多菩薩。他方的菩薩來助緣,此方的菩薩從地湧出了,所以「召諸菩薩」,全都來。所以,「他方菩薩群涌」,他方的菩薩群這樣到達了,也來娑婆世界,受到娑婆世界佛──釋迦牟尼佛,堪忍在娑婆,這麼地殷勤,在救度眾生、教化眾生,菩薩全都是很感動了,所以他們願意發願。而他方的菩薩要來娑婆世界,當然就要「請委」,請佛陀,「娑婆世界的釋迦牟尼佛!您能夠授權給我們,我們願意替您弘揚佛法在人間。」就像現在,現代很流行,是你發明的,我不能越規矩;你發明這個方法很好,這是你的權利,我現在要用你的方法來教別人,你能夠授權給我嗎,讓我來發揮?現代人是這樣,這個專利、授權,若以現代來說。

而過去佛陀在世之時,菩薩的規則,他們的規則、禮節,「我是他方的人,我要來到這裡,我願意接受您的法,您就要授權給我,因為我不是這裡的人,所以您授權給我,我替您為這些人來教育」。所以,「請委」,「請佛您委託我,我替您來教育他們」。因為看到此方,這個娑婆沒人願意挺身出來,而他方的世界很感動,也不忍心,所以願意來這個地方,承擔釋迦牟尼佛的教法,所以叫做「請委」,「請釋迦佛您委託我,我來在這個地方弘法,我願意又在這個地方,重新來這裡再學習」。

所以,前面的文大家應該記得,「我願意在這個地方修行」。就像我們說國外的人發心,願意在他們那個地方去做慈濟,我們也就要請他們要培訓,要回來受證,同樣的道理。所以「請委娑婆弘法」,「希望佛您委託我,我來娑婆弘法」。這是他方的菩薩。

所以,「此土地裂雲涌」。因為有他方的世界來了,當然釋迦牟尼佛,他不希望將責任,完全都付託給他方的世界。他方的世界能夠來學精神,回去你們的地方,因為你們的僑居地、你們的地方也需要,這各有責任,在你們的地方,而我的地方,應該是我的地方的人,要負起這個責任。所以這是用了這個方法,讓娑婆世界的菩薩來發心,要來啟動他們。果然,「此土」,那就是娑婆國土的菩薩,也已經開始發心了,「地皆震裂」。前面的文,大家要再記得,那個震動了,地裂開了,所以菩薩從地湧現出來。前面也說得很清楚,這個地就是我們的心地,心地種子發芽起來了,大樹、小樹就這樣開始,在這個土地上現形起來。菩薩,菩薩心發大心,從這個時候開始。

所以,「向靈山禮兩尊」。這靈山會寶塔湧現,那段文我們也說得很清楚!過去的佛、現在的佛同在塔內,這樣,多寶佛分半座給釋迦牟尼佛,兩尊佛在寶塔中。所以這些菩薩湧現出來,當然是向靈山禮佛,那就是「兩尊」──過去多寶佛、現在釋迦牟尼佛。所以菩薩從地湧出,這就是時機了。這當中,就借彌勒菩薩的因緣了,彌勒菩薩開始也問了,來啟發,就是顯出了──可能我有懷疑。這些菩薩從地湧出,人人肯發心。這個場面,過去不曾看到,也不曾聽到的,已經今天全都看到了,這到底是什麼因緣?心有所疑念。彌勒自己是這樣,他推測別人應該也是這樣,所以他就說:「大眾全都不曾看到。」

來,看前面的文,前面的文這樣說:「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》

我們都還不曾看到這麼多人,從四面八方而來,從地湧出,這些人都是那麼的恭敬,合掌向佛禮敬,然後問訊,又再這樣那麼的整齊讚歎,這場面不曾看到。

這是彌勒菩薩,以及八千恆沙菩薩諸等,心有所疑,彌勒菩薩這樣表達。只是大家一個心願,想要了解。「自決所疑」,「自決」就是想要能去除疑念,決定法的方向。所以,大家都很虔誠,也是同樣,「合掌向佛」,以作偈問言。

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

這是彌勒菩薩帶領著這麼多人,希望能夠理清楚,理清了,「這些人到底什麼因緣來?我不希望心中有疑,希望要問清楚,所以請佛為我們開示,這些人到底是什麼因緣來?」

所以,下面接下來這段文,就這樣說:「無量千萬億,大眾諸菩薩,昔所未曾見,願兩足尊說。」

無量千萬億
大眾諸菩薩
昔所未曾見
願兩足尊說
《法華經從地涌出品第十五》

這些菩薩這麼多,過去都不曾看過。「請世尊,讓大家明白清楚。」他們,「所來者無量之眾」,這麼多,他們到底是什麼願?造什麼樣的福?得什麼樣的智慧?他們,他們全都來了。

唯有釋迦牟尼佛,您是福德雙具,具足的世尊,唯有您能夠了解,因為您自無始以來,就是和他們結這麼多的福緣,在菩薩群中、人群中也得了很多的智慧。現在他們到底是從哪裡來?佛啊!福慧具足,您能夠回答我們。」所以叫做「兩足尊」。「請兩足尊來回答我們這些問題,這些人,唯有佛您最了解,他們是為何從地湧出?請佛為我們介紹一下。」也就是這樣。

問之起步發跡之處
從之何來
去向何處
人行萬里豈無原藉
依正相依
原居何地

所以,「問之起步發跡之處」,就是要問這些人,是什麼時候開始,什麼時候,他的方向向著菩薩道走,到底是從哪裡來。他們來的地方是要在哪裡?「人行萬里豈無原籍」,就是那些菩薩既然從地湧出,他們應該有他們來的起點,他們又是有什麼因緣?所以,他們的「依正相依」,他們的依報、正報,過去,在修行的過去,是如何過來的等等,這就是大家心想要了解的。就像很多人,菩薩,我們都不認識,同行菩薩道,同一師、同一法,有前後;後面的人不認識前面的人,也已經不認識後面的人了。所以,在這個靈山會上,就是菩薩相會的高峰,這是一個高峰會,佛法、菩薩的高峰會。

接下來這段文再說:「是從何所來?以何因緣集?巨身大神通,智慧叵思議,其志念堅固,有大忍辱力,眾生所樂見,為從何所來?」

是從何所來
以何因緣集
巨身大神通
智慧叵思議
其志念堅固
有大忍辱力
眾生所樂見
為從何所來
《法華經從地涌出品第十五》

這一段文,用心!從哪裡來?第一,就是問從哪裡來?第二要問的,就是所來集會是什麼因緣?這麼多這麼多的菩薩,這是什麼因緣來?

問地涌之因由
凡物之動變
猶關休咎
積善餘慶
積惡餘殃
人之舉措
能不戒慎乎
故云以何因緣集

所以,「問地涌之因」,是為什麼這土地這樣裂開,從地湧出這麼多的菩薩?這個形態,到底是什麼因緣?凡是有一樣東西,一定都有它那個形態,變動的原因,應該是有,何況動員了這麼多人來,這麼多人,各人來的目的到底是為什麼?他們原來,來這個地方有什麼樣的因緣?這全都想要知道的,所以,「猶關休咎」。意思就是說這個關鍵,是善還是惡?是善意來,或者是惡意來?是什麼樣的心態願意來?這就是要知道他們原來的舉動,原來的心態是什麼。譬喻說,是善的舉動來,那就是「積善之家有餘慶」,「積善餘慶,積惡餘殃」,意思就是這樣。

這些人是不是,平時都在累積善的人呢?帶著善意來!這些應該是沒有惡意的人吧。這種,這種「猶關休咎」,這就是,看我們若有多人在出入時,就要有人維持次序等等等等,就是要有人維持秩序等等等等,這就是要有這樣。社會也是,大型的舉動,也都要維持秩序、平安。所以怎麼會這麼多?這就是一個「猶關休咎」,善惡舉止很重要。所以,「人之舉措,能不戒慎乎」。人,這樣這麼多人來,哪能不戒慎呢?這也就是菩薩也是用人間法,看到這個空間要容納那麼多人,這麼的擁擠,這麼多的空間,要謹慎!裡面是不是全部,就是全都積善之人等等,這些因緣,這就是用我們人間的心態,來說那個場面。人間,什麼樣的高峰會,也都要有一個維持秩序,安全措施也都要有。人間是這樣。當然,以佛法來解不是這樣,不過我們就是要用人間法,菩薩的集合絕對沒有壞人,不過還是需要人人,過去、現在我們應該要清楚。所以,「菩薩所觀不思議理,為因」。

菩薩所觀不思議理
為因
能觀真無漏智
為緣
共破無明之惑
復為化度眾生故
往返示現度化弘願

菩薩所觀察的,都是不可思議的道理,這就是「因」,一念是恆河沙念。這後面還會說。所以,「能觀真無漏智為緣」,能夠觀真實相,能夠無漏智,我們能夠修得無漏智。真實相我們都清楚了,我們的智慧無漏,聽來的法、體會的道理,我們完全清清楚楚,沒有讓它忘記,沒有忘失,沒有漏掉,這就是「觀真無漏智為緣」。這種真實無漏的智慧,這就是緣;能夠不思議,就是道理。

「妙觀察智」、「平等性智」開始要歸納回來,一面鏡子能夠照無量數,這種的緣,緣著那個境界,但是不受污染。所以,「共破無明之惑」,就是像這樣。這面鏡子,山河大地,沒有染著這面鏡子的清淨,這是菩薩,什麼樣的境界都收納在心裡,但是不受境界所影響。所以,「復為化度眾生故,往返示現度化弘願」。這就是菩薩,就是為了要度化眾生,往返示現人間,這就是來來回回的菩薩。「巨身大神通,智慧叵思議」。

巨身大神通
智慧叵思議:
巨大之身
有大神通無處不現
從地涌出
智慧深遠
不可思議
巨身下
謂地涌之眾
容儀挺特
智力異常
眾所樂見
故聳動眾問

「巨身」就是巨大的身形,為何能夠從地,這樣忽然間湧現出來呢?這是「有大神通無處不現」,這表示是「無處不現」,到處,當你需要時,那個地方,就浮現這樣的菩薩出來。常常「藍天白雲」各地浮出來。所以,「大神通力無處不現,從地涌出智慧深遠,不可思議」。哪一個地方都有菩薩,他們帶福給人間,也施智慧在人群中,去度化。所以,「巨身」,就是他們的身。下面的意思就是地湧出,這些從地湧出來,他們的行儀很莊嚴,智力也異於常人,比平常的人再高一等,這是讓大家看到。看到就是這麼莊嚴、這麼的有智慧,這就是菩薩的身形,讓人看到就是偉大,這種的心。雖然身形是這樣,但是讓人感覺就是很偉大。所以,「眾所樂見」,人人都歡喜,大家就是這樣,用著很崇高的心態來面對。「其志念堅固,有大忍辱力」。

其志念堅固
有大忍辱力:
四安樂行
誓願堅實牢固
堪忍能耐
一切極重違惱

因為他們大家的志念都堅固,這些菩薩很穩定、很堅固,「有大忍辱力」。因為要來來回回度化人間,一定要有大忍辱力,這是必定的,就是「四安樂行,誓願堅實牢固」。你要發菩薩心,一定要有「四安樂行」──身、口、意、誓願,願意在這個堪忍的世界裡,所以「能耐一切極重違惱」,很多真的是很煩惱的事情,很多,很無奈、很煩惱,但是還是要忍耐下去。真的是不忍耐下去,住不下去。

總而言之,人間菩薩來來回回,一定要有一個忍力,要經得起,能夠成為「四安樂行」。所以,「眾生所樂見,為從何所來?」

眾生所樂見
為從何所來:
一切眾生之所樂見
為復是從何處來
巨身、神通、智慧
志堅固、忍辱力
以此五德
故為眾所樂見

哇,這些人、這些菩薩,都是大家看來,過去已經修行很圓滿了,這些人已經看起來,讓人看到就歡喜,是很有德行的,應該和大家,已經結了很充足的因緣,看到就是這麼有緣,就是說不出的歡喜。總是看到這些菩薩,讓人這麼歡喜。這些是從哪裡來,讓人這麼歡喜呢?「一切眾生之所樂見,為復是從何所來?」

「巨身、神通、智慧、志堅固、忍辱力,以此五德,故為眾所樂見」。他們這全身能夠這樣,「巨身、神通、智慧」,「志願、忍辱」,就像這樣,這有五德。這就是他的身體一顯現,就讓人歡喜了,就讓人心安定了,這就是將他的人,入人的心去了,這叫做「神通」。有「智慧」,這個智慧來自於志念堅固,也來自於他的忍力強,所以這就是他的德。有這樣的德行,讓人一看到就感覺,這實在是讓大家很歡喜,這到底是為何?

總而言之,佛法就是教我們,要如何成就一個,「巨身、神通、智慧、志堅固、忍辱力」這五德,這是我們要好好修。當然,你要先有忍辱力,要忍啊!世間真的要堪忍,要不然面對著剛強、頑劣,這個根機的眾生,有理說不直,有理也說不清楚,要教也很鈍劣。這種心不專,跟他說這項很清楚,「道理知道嗎?」「知道了。」知道,離開之後,心就不知道了;所做的事情,還是自己的習氣、自己的方式,就是做自己的。若像是這樣,反反覆覆,這麼難教,這真的想了就是很煩惱。所以前面說「違惱」,非常的「違」,違背在教育,教化這個意義。「明明就這樣說,你就是這樣,不肯願意這樣做。」這叫做「違惱」,這也很煩惱!這種違惱真是苦不堪,要怎麼辦呢?那就是要堪得忍耐,要堪忍,堪忍耐。人世間要負重是壓力很大,常常在說:「怎麼有壓力啊?又無形,是什麼壓力呢?」只是心理壓力。這個心理壓力大,所以叫做「違惱」,違背的煩惱,這種也是很辛苦。

這種眾生自己的煩惱很多,要如何去除煩惱?我們就要弘誓立願。立願之後,自己的習氣要如何改變?如何改變,改變自己一定要有志願,要有志氣、要有願力;沒有志氣、沒有願力,那自然就無法改變。無法改變,就是要在這個煩惱中自我壓力,就是這樣。要怎麼辦呢?我們就要有智慧;智慧,當然也就要從長久的時間,很耐,耐住我們的心,這種的心態去面對人群。

這就是彌勒菩薩等等所要追求,這些人到底是如何來?如何來?那就是長久、長久的時間,這樣累積,「積善餘慶」;這種積善來,所以有這樣的身形,有這樣能讓人看到歡喜,讓人看到就心安,這就是這樣來。他有智慧、有志氣、有願力、有忍耐力,他願意聽就趕緊改,這種的力量。力量,什麼人給你?不是神賜給你的,不是佛賜給你,佛只能夠這樣告訴你。佛陀他也說,「說法者,無法可說」,是我們自己自啟悟。同樣的道理,不是什麼人賜給你,是你自己,自己累生累世,一直累積來這個煩惱,累生累世一直造來的因和緣,累生累世一直造作的業力,所以今生此世。這不是什麼人給你,希望大家要很用心去體會。

道理是這麼的明朗,只是我們的心不懂得接受、不懂得要應用,剛強、頑劣。這些菩薩,開始是要如何去調伏他們?這我們就要再了解。彌勒菩薩慈悲,為我們啟問,再下去,那就要聽佛來解釋了。好,時時要多用心!


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Explanations by Master Cheng-Yan
Subject: The Five Virtues of Bodhisattvas (菩薩五德 眾所樂見)
Date: November.09.2018

“To entrust them [with the task of] spreading the sutra after He entered Parinirvana, the Buddha summoned all the Bodhisattvas. The Bodhisattvas from other lands emerged and requested to be entrusted with [the task of] spreading the Dharma throughout the Saha World. The ground in this land split open and Bodhisattvas emerged like clouds. They faced [the stupa on] Vulture Peak and paid their respects to the two Honored Ones. Now He relied upon the doubts of Maitreya and others. With these thoughts, they began to ask questions.”

We must mindfully seek to comprehend this. Since the Buddha was about to enter Parinirvana, He would soon need to pass down [the Dharma]. What kind of person is capable of passing on this Dharma? The Dharma is the essence of the Buddha’s ideals, the true principles that the world cannot do without. In order for people to get along, they need to have these principles and a sense of propriety. Through “propriety,” we manifest the “principles”. We have talked about this every day. We use the principles to modify our behavior towards others in life. When it comes to our state of mind, our personal conduct and our dealings with people and matters, the principles serve as our key ideals. The principles are the most important thing in our lives. In addition to our bodies, we have our ideals. The kind of ideals we hold will be reflected in our conduct. Virtuous conduct comes from focusing our every thought on benefiting others. If everyone could do this, if we could give of ourselves to benefit others and serve others to create harmony among people, if we could do this, wouldn’t this world be completely harmonious?

When our thoughts stray the slightest bit off course, this slight deviation will lead us to hurt people for our own benefit. Imagine if everyone hurt people for their own benefit; how could we live in this kind of world? Suppose that two people sit next to each other, two people with different mindsets; will they be able to sit together [in harmony]? “I want to benefit myself and forget about the person next to me.” If everyone hurt others for their own benefit, how could anyone ever get along or get close to anyone else? It would be impossible to get close to one another or great along with one another. Then what kind of world would our world become? So, our principles and ideals are very important; we must be very mindful of this. The Buddha had to pass down these principles, but when the Buddha was about to enter Parinirvana, no one was willing to say, “Don’t worry; I will take on this task! I am capable of leading everyone in the same direction. I can continue to pass down these principles to future generations.” It seemed that no one was willing to rise up and say, “I will take on this task!”

Had they cultivated the virtue [necessary] to take one this task? Did this talent and ability exist? The ability to do this work and take up this task is certainly important, but when people lack virtue, when they have not cultivated virtue, they will not be able to get along. Even if we have good thoughts, if we lack good habits, the breadth of our mindset will naturally become very narrow. Can passing down the Buddha-Dharma be done by a single person? No. Each person must have a broad mindset. Everyone needs to encourage each other to serve together. There are so many sentient beings. The world is such a vast space. It really is! This is why we need many people to come together and wholeheartedly commit to the spirit of these principles. When we share common principles, there is common understanding, but we also need common action. Everyone must move in the same direction. Only with many people will we be applied to influence everyone and everything in this world. So, we must open our hearts.

This is why the Buddha always talked about causes and conditions. Only with causes and conditions will there be any “effects”. These “effects can spread out for everyone to see. “Wow! So it was this group [that achieved this]!” This is why religions must spread their teachings. Spreading the teachings means bringing purity to sentient beings’ view. With many people, we need to bring purity to our views. When there are many people, if our views are not in tandem, good and evil will be mixed together. If there is less good and more evil, when we get caught it this tug-of-war between good and evil, our tendency toward goodness will of course weaken. When our tendency toward evil is stronger, the power of evil will get very strong.

So, in this mix of good and evil, how do we help someone change so that their deviant ideals return to right mindfulness? People have a pure nature; this nature is intrinsically good and tends toward love. This is why religious [practitioners] go among people to transform those whose perspectives have gone astray so that they will head in the right [direction]. When we go among people and lead good people in the right direction, we help turn mistaken people around to go in the right direction.

In this way, goodness leads to right mindfulness, and evil is transformed into thoughts of goodness. Goodness is “right”. In this way, peace will come naturally. If the world can become like this, naturally, the world will be very peaceful. The purpose of religion, which is to educate, is very important. Some fear when religions come together. When deviant religions come together, of course this is very frightening. But if they have the right direction and bring balance to people’s hearts, they will create blessings to benefit others so that everyone is this world can abide in pe ace and joy in life. Wouldn’t this be a very wonderful thing?

In doing good deeds, we need to be very tolerant. “I serve without expectations. I do not expect you to be like me. I will always do my best, and I do not expect anything from you.”

All things considered, we must not discriminate between religion, race or nationality. Moreover, anyone who comes to hear the Dharma will be able to listen to it and get inspired to go in the direction of goodness. People of any religion can come here to listen. We have no expectations of them. The Buddha also teaches us this, that everyone is equal. He only hoped to help us understand our intrinsic Buddha-nature, return to our nature of True Suchness and awaken our own wisdom. When we understand ourselves, we will naturally form great aspirations and make great vows. This depends on everyone to be willing to find a way to form aspirations. We embrace the teachings with our body, speech and mind. Regarding our bodies, we must clearly understand the proper way to accept the teachings. We must use our bodies to do good deeds and benefit sentient beings. This goes without saying.

What about our speech? Since we listen to the Dharma, the Right Dharma, when it enters our ears, we must spread the Right Dharma in the world. This also goes without saying. So, our bodily actions and speech must originate from sincere thoughts in our minds. “Thus have I heard….” We have heard the Buddha say this. His principles are such-and-such. The Buddha’s heart is so big. He has never said, “I have given you something”. Or, “You must depend on me.” No. The Buddha does not teach the Dharma like this. The Buddha [teaches that] everyone intrinsically has Buddha-nature; everyone has this potential. Everyone can make use of their intrinsic nature in the world to transform sentient beings. Everyone is a Bodhisattva, and everyone will attain Buddhahood in the future.

The Buddha said, “The one who teaches the Dharma has no Dharma to teach.” The Buddha would even say this about Himself. “I am teaching the Dharma, but there is actually nothing to teach.” Everything goes back to nature; the true principles of nature are the Dharma. These are the Buddha’s teachings. With a very open heart, the Buddha embraced and taught sentient beings. He asked for nothing in return. But on our side, we need to accept propriety and the principles in order to take on the mission the Buddha entrusted to us, we must also accept the Buddha’s teachings and turn our direction in life around so that we will be headed in the right direction.

We will have a bright, broad path to walk upon. This is a path we can walk on. We have this direction and this path to walk along. Don’t we need to say who is guiding us in this direction? Don’t we need to practice according to the teachings and open up this path? What is the direction of this path that we are all taking together? Don’t we need the principles of the path? This is where the principles come from. So, we must safeguarded the teachings. We must protect and spread the Dharma be people who spread and protect the Buddha-Dharma. Spreading the Buddha-Dharma is our mission.

Sometimes, Buddhist practitioners have the aspiration, but lack the direction. Because the direction the Buddha pointed us in is a very broad and open [path], all we know is that it is broad and open, but we do not know its direction. A slight deviation can take us far off course, so we must be very mindful.

[To prepare for] entering Parinirvana, the Buddha wanted to “entrust them [with the task of] spreading the sutra,” spreading the Dharma. So, on Vulture Peak, the Buddha had already summoned so many Bodhisattvas. The Bodhisattvas from other lands came to assist, and the Bodhisattvas from this land emerged from the ground. Hence, “The Buddha summoned all the Bodhisattvas.” They all came.

So, “The Bodhisattvas from other lands emerged.” The Bodhisattvas from other lands all arrived and came to this Saha World. They were all [summoned by]. The Buddha in Saha World, Sakyamuni Buddha, who endured the Saha World’s [suffering] while earnestly seeking to save and transform sentient begins. All of the Bodhisattvas were very inspired by Him. So, they were all willing to make vows, and the Bodhisattvas from other lands who had come to the Saha World of course “requested to be entrusted”. They asked the Buddha, “Sakyamuni Buddha of the Saha World, if you give us the right to do so, we are willing to advance the Buddha-Dharma in this world on your behalf.” This is very commonplace in the modern era; when someone creates something, we cannot violate their rights to it. When someone invents a good methods, they have the rights to it. if we want to use their method to teach others, [we must ask], “Can you give me the rights so I can implement [your method]? This is how people handle this nowadays. In modern-day terms, this is “patent licensing”. Back in the Buddha’s lifetime, Bodhisattvas had rules and etiquette. “I am from another land; I have come here. I am willing to accept your Dharma. But you musts give me permission, because I am not from here. If you give me the right to do so, I will teach these people for you”. In this way, “[They] requested to be entrusted. Venerable Buddha, please entrust this task to us. We will teach them for you”.

They saw that in this land, in the Saha World, no one was willing to stand up. Moreover, those from other lands were deeply inspired and could not bear to see this. So, they were willing to come to this place and take up Sakyamuni Buddha’s teachings. This is “requesting to be entrusted”. “Sakyamuni Buddha, please entrust this task to me so I can come to this place to spread the Dharma. I am willing to stay in this place and start learning all over again”. Everyone should recall this recall this earlier sutra passage. “I am willing to engage in spiritual practice in this place”. This is like when people from abroad form aspirations and are willing to do Tzu Chi work in those places. We also ask them to participate in training and come here to get certified. It is the same principle. So, they “requested to be entrusted with [the task of] spreading the Dharma throughout the Saha World, I hope You will entrust this task to me. I came to the Saha World to spread the Dharma”. These were the Bodhisattvas from other lands. “The ground in this land split open, and Bodhisattvas emerged like clouds”. People came from other lands, but of course Sakyamuni Buddha did not want to completely entrust this duty to people from other lands. “You who come from other lands can learn the spirit [of my teachings] and return to your own lands. You need this in your homeland as well. You each have a duty to your own land. In our place here, it should be our own people who take up this duty here”.

So, this was the method He used to help the Bodhisattvas in the Saha World form aspirations and inspire them. As He expected, in “this land”, the Bodhisattvas of the Saha World had also already begun to form aspirations. “The ground quaked and split open”.

Does everyone remember this passage from before? The ground quaked and split open, so the Bodhisattvas emerged from the ground. The previous passage describes this very clearly. This ground is the ground of our mind. When the seeds in the ground of our mind sprout, large and small trees will start to grow in this land. Bodhisattvas will form great aspirations from this time onward. So, “They faced [the stupa on] Vulture Peak and paid their respects to the two Honored Ones”. The stupa of treasures emerged at the Vulture Peak Assembly. We have also clearly explained this sutra passage. The past and present Buddhas were inside the stupa. Like this, Many Treasures Buddha yielded half His seat to Sakyamuni Buddha. The two Buddhas were inside the stupa of treasures.

So, when these Bodhisattvas emerged, of course they faced [the stupa] on Vulture Peak and paid their respects to the Buddhas, the “two Honored Ones”, the past Buddha, Many Treasures, and the present Buddha, Sakyamuni. The Bodhisattvas who emerged from the ground came at the right time. They made use of the opportunity. Maitreya Bodhisattvas [had provided] Maitreya Bodhisattvas had begun to ask [the Buddha to clarify some things]. He expressed that he had some doubts. These Bodhisattvas who emerged all willingly formed aspirations. He had never seen or heard anything like this before. Now, he had just seen it all today. What were the causes and conditions for this? He had some doubts in his mind. Maitreya felt like this himself, so he supposed that others might also feel this way. So, he said, “The assembly has never seen this before”.

Let us look at the sutra text. The previous sutra passage says, “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 offering and greeting the Tathagata.

“We have never seen so many people come from all directions and emerge from the ground before. These people are all so reverent. They put their palms together to pay their respects to the Buddha and greet Him and praise Him in such an orderly fashion! We have never seen anything like this before”. These were the doubts that Maitreya Bodhisattvas and the Bodhisattvas as numerous as the sands of 8000 Ganges Rivers had in their minds, which Maitreya Bodhisattvas expressed. Everyone hoped to understand this. He wanted to “resolve his own doubts”. He wanted to resolve them himself, to eliminate doubts and determine the direction of the Dharma. So, everyone was very reverent. In the same way, [Maitreya] put his palms together, faced the Buddha and asked in verse.

At that time, Maitreya Bodhisattvas-Mahasattva knew what those Bodhisattvas as numerous as the sands of 8000 Ganges River were thinking and also wanted to resolve his own doubts. So, he put his palms together, faced the Buddha and asked in verse.

It was Maitreya Bodhisattvas who led so many people in hopes they would be able to understand the principles clearly. “What were these people’s causes and conditions? I do not want to have doubts in my mind. I want to understand this clearly. So, Venerable Buddha, can you please explain to us the causes and conditions that brought them here?”

So, in the following sutra passage, he said, “This great group of countless trillions of Bodhisattvas has never been seen before. We wish for the Two-footed Honored One to explain this”.

These Bodhisattvas, who were so great in number, had never been seen before. “World-Honored One, please help everyone understand this clearly. Those who have come are countless. They are so many; what are their vows? What blessings have they created? What wisdom have they attained? They have all come here. Venerable Sakyamuni Buddha, only you are replete in both blessings and virtue as the perfect World-Honored One. Only You can know this, because, since Beginningless Times, You have formed so many blessed affinities with them. Among the Bodhisattvas and among people, You have also attained so much wisdom. Now, where is it that come from? Buddha, You are replete in blessings and wisdom so You are able to answer us. This is why He is called “Two-Footed Honored One”. “Two-Footed Honored One, please answer our questions Venerable Buddha, You understand these people best. Why did they emerge from the ground? Venerable Buddha, please introduce us”. This is how it was.

He asked where they started manifesting from, where they had come from, and where they were going. How can a person who travels 10,000 miles have no place of origin? With their interdependent circumstantial and direct retributions, what was their place of origin?

So, “He asked where they started manifesting from”. He wanted to ask these people when they started walking in the direction of the Bodhisattva-path and where they came from. Where were they originally from? “How can a person who travels 10,000 miles have no place of origin?” Since these Bodhisattvas emerged from the ground, they should have a starting point. Moreover, what were their causes and conditions? They had their “interdependent circumstantial and direct retributions. Their circumstantial and direct retributions, their past spiritual cultivation, how they came to be here and so on were all things that everyone wanted to understand.

There are so many people, so many Bodhisattvas we do not know. They walk the same Bodhisattva-path. They have the same teacher, the same Dharma. Some walk ahead and some behind. Those behind do not know those ahead of them. Those ahead do not know those behind them either. So, it was at the Vulture Peak Assembly that these Bodhisattvas met on the summit. This was a summit meeting. This was the Buddha-Dharma’s summit meeting of Bodhisattvas.

In the next sutra passage, [Maitreya asks]. Where did they come from? What causes and conditions brought them together? They have immense bodies, great spiritual powers and inconceivable wisdom. their resolce and aspirations are firm and they have the great powere of patience. Sentient beings take joy in seeing them. So, where did they come from?”

We must be mindful of this sutra passage. “Where did they come from? His first question was about where they came from. His second question was “What causes and conditions brought them together here?” there were so many Bodhisattvas. What causes and conditions had brought them here?

He asked about the causes behind their emergence from the ground. The movement and change of all things hinge upon good or evil. Accumulating good karma brings blessings. Accumulating evil karma brings misfortune. How could they not be vigilant and cautious of [those Bodhisattvas’] actions? So he asked, “What causes and conditions brought them together?

“He asked about the causes behind their emergence from the ground.” Why did the ground split open and why did so many Bodhisattvas emerge from the ground? What were the causes and conditions behind this occurrence? This is true for everything; there must always be some reason behind a change in appearances. there has to be some reason. This is to say nothing of how [the Buddha] mobilized so many people to come. There were so many people. What was their purpose in coming? What causes and conditions brought them here? They wanted to know all these things.

So, [everything] “hinges upon good or evil”. This means that the key issue is whether their motives] were good or evil. Did they come with good evil intentions? What was their heart’s intent in coming here? They wanted to know their original motivation, what their original intent was. For instance, if they came with good intentions, as the saying goes, “A family that accumulates good karma will have ample blessings”. Accumulating good karma brings blessings. Accumulating evil karma brings misfortune.” This is what it means “Had the people who came regularity accumulated good karma? Then they must have come with good intentions! This all “hinges upon good or evil. This is why, when we have a lot of people coming and going, we need people to maintain order and so on. we need to do this. Large-scale events also require order and peace to be maintained. So, why were there so many people here? This “hinged upon good or evil. It is very important [to observe] good and evil behavior. So, “How could they not be vigilant and cautious of [those Bodhisattvas] actions? “So many people have come; how can we not be vigilant and cautious? This is another example of how the Bodhisattvas applied the worldly Dharma. They saw that so many people were contained in one space. It was so crowded in a space this size, they needed to be very vigilant. “Are all the people inside people who accumulate good karma? What are their causes and conditions? This is using our worldly state of mind to explain that scene. In this world, a summit assembly also needs order to be maintained. Security precautions also need to be taken. This is what our world is like. Of course, the Buddha-Dharma teaches differently but we have to use the worldly Dharma but we have to use the worldly Dharma. Of course, there will not be any bad people in a gathering of Bodhisattvas. But past or present, everyone still needs to understand this clearly. So, “The inconceivable principles that Bodhisattvas contemplate were their causes.

The inconceivable principles that Bodhisattvas contemplate were their causes. Their ability to contemplate the truth and their flawless wisdom were their conditions. With these, they destroyed the delusions of ignorance. Also, in order to transform sentient beings, they came and went to manifest their great vow to transform beings.

All that Bodhisattvas contemplate are the inconceivable principles; these were their “causes”. Each thought of their was like a grain of sand from the Ganges River.

We will discuss this later. So, “Their ability to contemplate the truth and their flawless wisdom were their conditions”. They were able to contemplate the ultimate truth with flawless wisdom. we are capable of practicing flawless wisdom. when we clearly understand the ultimate truth, our wisdom will be flawless. Regarding the Dharma we hear and the principles we comprehend, we will understand them very clearly. We will never forget them. We will not forget them or let them leak away. “Their ability to contemplate the truth and their flawless wisdom were their conditions. This true and flawless wisdom was part of their conditions. The principles are inconceivable. “Profound discerning wisdom” and “universal equality wisdom” are what we must start returning to. A mirror can reflect an infinite number of things. Conditions make it connect with external states, but it will never be defiled. Thus, “With these, they destroyed the delusions of ignorance”. This is just like how, even if a mirror [reflected] the entire earth, nothing would defile the mirror’s clarity. This is how Bodhisattvas will take external states into their minds without being influenced by them. So, “In order to transform sentient beings, they came and went to manifest their great vow to transform beings”. This is what Bodhisattvas do; in order to transform sentient beings, they come and go to manifest in this world. These Bodhisattvas kept returning here. [Maitreya said,] “They have immense bodies, great spiritual powers and inconceivable wisdom.”

They have immense bodies, great spiritual powers and inconceivable wisdom: They had immense bodies. With their great spiritual powers, they could manifest anywhere. Emerging from the ground, their wisdom was vast, profound and inconceivable. From “immense bodies” onward, this describes the group that emerged from the ground. Their appearance and demeanor were extraordinary, and their power of wisdom was exceptional. Everyone took joy in seeing them, thus they astonished the assembly into asking questions.

“Immense bodies” means they were gigantic. How was it that they could suddenly emerge from the ground like this? Because “with their great spiritual powers, they could manifest anywhere”. They could “manifest anywhere”. At any place, at any time you need them, these Bodhisattvas will emerge there. Our “[volunteers] in blue and white uniforms” are constantly emerging everywhere. So, “With their great spiritual powers, they could manifest anywhere. Emerging from the ground, their wisdom was vast, profound and inconceivable”. Bodhisattvas are everywhere, bringing blessings to this world and applying their wisdom among people by teaching and transforming them. So, “immense bodies” refers to their physical appearance.

What comes after this describes how those who emerged from the ground emerged with such a dignified demeanor. Their power of wisdom was also different from that of the average person; they had a higher level of wisdom than normal. This enabled everyone to see how dignified they were and that they had so much wisdom. This is the appearance of Bodhisattvas; people see them and think they are magnificent. [Because] they looked like this, it made people think they were magnificent. So, “Everyone took joy in seeing them” Everyone saw them and rejoiced. Everyone viewed them from this very sublime state of mind. “Their resolve and aspirations are firm and they have the great power of patience.”

Their resolve and aspirations are firm and they have the great power of patience: Their vows to engage in the Four Practices of Bringing Peace and Joy were strong and firm. They were able to patiently endure all severe aversion and afflictions.

Because they had firm resolve and aspirations, these Bodhisattvas were very stable and determined. “They had the great power of patience.” Because they kept returning to transform sentient beings in this world, they had to have the great power of patience. This was a necessity. “Their vows to engage in the Four Practices of Bringing Peace and Joy were strong and firm.” In order to form Bodhisattva-aspirations, we must make “vows to engage in the Four Practices of Bringing Peace and Joy” with our body, speech, mind and vows. We must be willing to be in this world that is difficult to endure. So, “They were able to patiently endure all severe aversion and afflictions”. There are so many things that cause afflictions. There are so many troublesome afflictions, but we still need to patiently endure them. If we truly cannot bear them, we will be unable to remain here.

In short, Living Bodhisattvas keep returning here. They need to have the power of patience in order to get through things and accomplish the Four Practices of Bringing Peace and Joy. Thus, “Sentient beings take joy in seeing them. So, where did they come from?”

Sentient beings take joy in seeing them. So, where did they come from? : All sentient beings took joy in seeing them. So, again, where did they come from? They had immense bodies, spiritual powers, wisdom, firm resolve and the power of patience. Due to these five virtues, sentient beings took joy in seeing them.

Wow! Everyone saw these Bodhisattvas as having perfected their past spiritual practice. They brought joy to whomever saw them. They were extremely virtuous. Indeed, they had already formed ample affinities with everyone. Seeing that they had so many good affinities brought people unspeakable joy. Seeing these Bodhisattvas always make people feel joyful. Where did [these Bodhisattvas] come from to bring people so much joy? “All sentient beings took joy in seeing them. So, again, where did they come from? They had immense bodies, spiritual powers, wisdom, firm resolve and the power of patience. Due to these five virtues, sentient beings took joy in seeing them.” This is what their bodies were like; “they had immense bodies, spiritual powers, wisdom, firm resolve and power of patience”. They had these five virtues, so as soon as their bodies appeared, people rejoiced and their minds were set at ease. This is how they entered into peoples’ hearts. This is what it means to have “spiritual powers” and “wisdom”. This wisdom came from their firm resolve and vows and from their strong power of patience. So, this was their virtue. Whenever people saw their virtue, it truly brought everyone so much joy. How was this possible? In short, the Buddha-Dharma teaches us how to achieve “immense bodies, spiritual powers, wisdom, firm resolve and power of patience,” these Five Virtues. This is what we must work hard to cultivate. Of course, first we must have the power of patience. We must be patient. This world truly is difficult to endure. Otherwise, when we face stubborn and obstinate sentient beings of [dull] capabilities, we will fail to teach the principles directly and clearly, and our teachings will also be very dull. This will be unable to concentrate. We might explain something very clearly to them. “Do you understand this?” “Yes, I understand” They say they understand, but once they leave, they still do not understand it. In everything they do, they still persist in their habitual tendencies and their own way of doing things. People like these are unable to make up their minds; they are so hard to teach. Really, just thinking about it is very troubling. Earlier we mentioned “aversion and afflictions”. People who are extremely “averse” are opposed to the meaning behind the teachings. “I explained this very clearly, but you are still unwilling to practice it.” This is due to “aversion and afflictions.” They are also very afflicted. Their aversion and afflictions truly create unbearable suffering. What can we do about it? We must endure what is difficult to endure. We must endure; we must patiently endure. There is great pressure that comes from shouldering the responsibility for this world. But I often say, “What is this pressure?” It is intangible, so what kind of pressure is it? It is the pressure we bear in our minds. The pressure we bear in our minds is so great. This is all due to “aversion and afflictions.” The afflictions that come from aversion also bring great suffering. Sentient beings have so many afflictions. How can these afflictions be eliminated? We must make strong vows. Once we make vows, we must [recognize] our habitual tendencies and find a way to change them. Changing ourselves requires resolve. We must have resolve and the power of vows. Without resolve or the power of vows, we will of course be unable to change.

When we fail to change, we will be stuck beneath the pressure of our afflictions. This is how it is. What can we do about this? We must have wisdom. Wisdom requires us to spend a very long time maintaining a patient mindset. It is with this mindset that we will be able to face people. This is just like how Maitreya Bodhisattva and the others sought [the Dharma]. “How did [these Bodhisattvas] come to be here?” It must have taken them such a long time to accumulate these [karmic conditions]. “Accumulating good karma brings blessings.” They had accumulated good karma; this is why they took on this bodily form that brought people so much joy and made people feel at ease in their minds. This is how they came. They had wisdom and resolve, the power of vows and the power of patience. They were willing to listen and quickly improve [themselves].

This is the kind of strength they had. Who gave us this strength? It was not the gods who gave it to us. It was not the Buddha who gave it to us. All the Buddha did was tell us about it. The Buddha also said, “The one who teaches the Dharma has no Dharma to teach.” It all comes from our own personal awakening. By the same principle, [the Dharma] is not given to us by anyone. It comes from within us. Throughout many lifetimes, we continuously accumulate afflictions. Throughout many lifetimes, we continuously accumulate causes and conditions. Throughout many lifetimes, we continuously create karmic forces. So, our life in this world is not something that anyone gave to us. I hope that everyone will mindfully seek to comprehend this. The principles are very clear. It is simply that we do not know how to accept and implement them, because we are stubborn and obstinate.

How can Bodhisattvas even begin to tame [sentient beings]? We must deepen our understanding of this. Out of compassion, Maitreya requested the teachings for us. Next, we will listen to the Buddha’s explanation. We must always be mindful!

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