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 20181119《靜思妙蓮華》因此一問 啟深妙義 (第1482集) (法華經·從地涌出品第十五)

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20181119《靜思妙蓮華》因此一問 啟深妙義 (第1482集) (法華經·從地涌出品第十五) Empty
發表主題: 20181119《靜思妙蓮華》因此一問 啟深妙義 (第1482集) (法華經·從地涌出品第十五)   20181119《靜思妙蓮華》因此一問 啟深妙義 (第1482集) (法華經·從地涌出品第十五) Empty周一 11月 19, 2018 8:10 am

20181119《靜思妙蓮華》因此一問 啟深妙義 (第1482集) (法華經·從地涌出品第十五)

⊙佛為發菩薩心,守志奉道,其道甚大,方向如一,立弘誓大願力,恆時歷無量劫。緣覺等累生世,守志依法修持,佛為行者授與未來懸記之說。
⊙譬喻之說法,以中根之迦葉等四大聲聞,回小轉向大乘。佛對此四人說當來成佛,現前佛為授將來成佛之記。
⊙「爾時、釋迦牟尼分身諸佛,從無量千萬億他方國土來者,在於八方諸寶樹下,師子座上,結跏趺坐。」《法華經從地涌出品第十五》
⊙「其佛侍者,各各見是菩薩大眾,於三千大千世界四方從地涌出,住於虛空,各白其佛言:」《法華經從地涌出品第十五》
⊙「世尊!此諸無量無邊阿僧祇菩薩大眾,從何所來?爾時、諸佛各告侍者:諸善男子!且待須臾。」《法華經從地涌出品第十五》
⊙世尊!此諸無量無邊阿僧祇菩薩大眾,從何所來?:隨來侍者菩薩,轉向所親近佛,請示諸來菩薩之因緣欲知來由。
⊙「有菩薩摩訶薩名曰彌勒。釋迦牟尼佛之所授記,次後作佛,已問斯事,佛今答之,汝等自當因是得聞。」《法華經從地涌出品第十五》
⊙有菩薩摩訶薩名曰:彌勒,釋迦牟尼佛之所授記,次後作佛:此方補處彌勒菩薩,釋迦授記,當來成佛。
⊙已問斯事,佛今答之,汝等自當,因是得聞:如前彌勒所問世尊,釋迦今者常為說之,佛答彌勒,汝自得知。
⊙因此一問,廣顯壽量,一代深妙玄祕之義,在佛自開之耳。彌勒疑問竟。謂菩薩修行,於諸眾生起大慈憫,無殺害心,以此為因,異生感果,即得壽命長遠,無諸損減,修習善法,利己利人,是名壽量圓滿。

【證嚴上人開示】
佛為發菩薩心,守志奉道,其道甚大,方向如一,立弘誓大願力,恆時歷無量劫。緣覺等累生世,守志依法修持,佛為行者授與未來懸記之說。

佛為發菩薩心
守志奉道
其道甚大
方向如一
立弘誓大願力
恆時歷無量劫
緣覺等累生世
守志依法修持
佛為行者
授與未來懸記之說

大家要用心啊!佛,釋迦牟尼佛,為發菩薩心的菩薩,「守志奉道,其道甚大,方向如一」。這就是佛陀在法華會上,期待著人人用心,希望大家能夠守志奉道,才是真正最大的方向。菩薩專心一志,守志奉道,所以每一位菩薩的方向正確。「其道甚大」,這條路的方向正確,人人精進用心,開闢這條大路,所以「方向如一」。從開始,初發心開始,方向是一,沒有偏差。這條路方向正確了,精進用心在開,方向如一,這條路愈開愈大。所以,立弘誓願力,常常向大家說過了,「四法」──身、口、意,後面要再加一項──誓願,這是「四法」。修行不離開我們的身、口、意,這弘誓大願始終如一。這是學佛者、行菩薩道者,不能缺少的,所以一定要守志奉道。

這條路對,我們要正確走,我們要身體力行,我們要好好方向正確,初發心一直到成佛,這當中一點點都不能偏差,所以我們要「立弘誓大願力」。這個弘誓願力很重要。時間要長長久久,空間要無窮盡;很多地方,空間要普遍。因為佛陀教化是志向十方,除了平面,四方、四維、上、下,期待能夠眾生普遍接受到佛法,所以我們要大誓願力,長時間修持,普遍空間,要很普遍。所以「緣覺等累生世,守志依法修持」。緣覺,緣覺是中乘,大家都知道;小乘是聲聞,緣覺是已經修學佛法,已經到達對所有因緣果報,清楚明瞭,「常、樂、我、淨」,這些道理也很明白了。所以,緣覺是比聲聞再高一級,只是還停滯在獨善其身。現在佛陀一直期待緣覺,道理都清楚了,也該發心之時了,也應該要走入人群;道理既清楚,應該要承擔弘揚佛法,入人群中。所以,緣覺也已經累生累世,向著佛道在修行,只是缺一點點──還不願意去入人群。現在佛陀最盼望、期待,既是法都清楚了,應該要入人群。所以說起來緣覺是很有修行,他們也是「守志依法修持」,他們也很守志業,他們的志業就是獨善其身,想要自己了斷生死,還未啟發他們的大心。

所以「佛為行者,授與未來懸記之說」,現在佛陀在靈鷲山最大的任務,就是鼓勵大家,啟發人人的心開闊來。因為這樣,《法華經》前面幾品,佛陀將道理說清楚,鼓勵弟子要行菩薩道,慢慢一直到〈信解品〉來了。那時候,〈信解品〉就有四位聲聞,已經徹底了解了,道理也很清楚。他們已經佛法深入之後,也了解自己,心裡面還有用不完的寶藏,不是只有放著自己用,就像貧窮子,這樣有吸收的法,就是自己應用而已,不只;原來我還有很多寶藏,自己用,又再給別人用,還是用不完的,不是只有我獨受享用,我應該還可以付出給別人,原來我也有用不完的法。

這個時候他們覺悟了,佛陀從他們開始發大心,就開始準備為他們授記;為他們授記,就是加強他們的信心,讓他們了解更加徹底。從這樣開始,佛陀就要準備為這些小乘行者,他們已經發大心,所以他準備要為他們授記。這從〈譬喻品〉、〈信解品〉一路一路一直下來,前前後後,佛陀就已經有幾次的授記了。這就是不斷鼓勵、不斷發心,前前後後發心,佛陀就前前後後見證授記;見證他們將來能夠成佛,所以為他們授記。這種見證和肯定、授記。這是佛陀「為行者,授與未來懸記」。「懸記」就是還很久的時間,不是下一世,不是下一世的下一世,還是要很長久的時間。你從這樣了解法之後,你就要開始向這條路一直走去;路還很遠,告訴你方向是對準了、是對了,你將這條路開擴,向著這個方向一直走。儘管路是很長,還要很用功,為你證明你已經方向對了,肯定你絕對走得到。

同樣的道理,就像運動員在起步,知道你的目標在哪裡,你從起步的第一步,你就要有信心。只要你的體力足夠,隨著跑道去走、去跑,自然你會到達你的目標,前後而已。所以「懸記」,就像起步,方向對了,你也能夠接受這個方向,就不要再偏差,要往這個方向跑,同樣的道理。,所以這是一個「譬喻之說法」。

譬喻之說法
以中根之迦葉等
四大聲聞
回小轉向大乘
佛對此四人說
當來成佛
現前佛
為授將來成佛之記

〈譬喻品〉那個時候,佛陀的說法,除了對聲聞以外,還再向緣覺;緣覺,那就是比聲聞所了解的法更深,所以這叫做「緣覺」。鼓勵他們「回小轉向大乘」,轉開了小乘,邁向大乘走,這就是佛陀要鼓勵的。所以,佛對四人說「當來成佛」,同樣,在〈譬喻品〉,一直到過了〈信解品〉,佛陀就開始一直鼓勵,從這四位他們肯發心,佛陀就開始前後這樣,為大家講說成佛的方向。所以才有大通智勝佛、十六王子等等,這些故事一直出來,譬喻,過去還有多遠、還有多長、時間還有多久,他就用大通智勝佛,與釋迦牟尼佛,那個時候十六王子的時間。

那個時候十六王子的時間,看看十六王子,那個時間到二千五百多年前,釋迦牟尼佛終於現跡成佛了,在人間,那時間有多久?無法計算,所以才會叫做懸(曠)劫。人人修行,一定就是要有耐心、長久的心,最重要就是要有信心。〈方便品〉,不斷、不斷叫我們要建立信心;在〈方便品〉,多數一直就要我們,用甚深信解的心來接受這個法。因為這是有關我們的慧命,希望我們能夠徹底清楚,我們生是如何來生?最後的去向去哪裡?而且了解我們的真如本性,回歸到我們與佛同等的大覺。這個大覺與天地合而為一,這個共生體的覺悟。所以,我們必定要自己下功夫,功夫是要自己練出來的,這就是佛陀教導我們。

而且佛是真語者、實語者、不誑語者,他要為我們講清楚、說明白,開頭他就讓我們知道,知道自己修行自己得;你要得到,一定要靠自己去修行;靠自己修行,就要路要能夠好好走,這別人沒有辦法。所以,我們現在要真正很用心,腳踏實地,方向對準了,我們自己要開路。路,不是別人開好好,是菩薩要自己開路。不只是自己一邊開路,自己邊開、邊走、邊精進,自己能夠自己到達。開出來這條路,為別人來開,讓別人也知道這條路能夠走,來體會這條路的理;了解這條路的理,換其他的人,再去向別人說這個道理,同樣,道理就是這樣。所以開道者、說道者、行道者,開道的人,就是說道的人;講道的人,那也是行道的人,你們在《無量義經》,不就是這樣讀過嗎?是啊,所以我們要記著,開道、說道,那就是要行道,我們要好好用心。

所以,我們人人,只要這條路走得準,佛陀絕對是授記。所以現前「佛授將來成佛之記」,在這個靈鷲山,佛陀就是為未來,不論時間還有多長,只要他現在的心、意向準確,佛陀就為他肯定,與他約定,將來你一定會成佛。大家相信佛,佛是真語、實語、不妄語者,所以大家相信這條路的方向正確,就是要這樣走;就是自己開路,方向正確,自己要做一個開道者、行道者、說道者,這就是我們要立願、用心。開道,也要這個身,所以要身、口、意平齊,立這個願,這叫做「四行」,要記得。

前面的文,經文這樣說:「爾時、釋迦牟尼分身諸佛,從無量千萬億他方國土來者,在於八方諸寶樹下,師子座上,結跏趺坐。」

爾時
釋迦牟尼分身諸佛
從無量千萬億
他方國土來者
在於八方諸寶樹下
師子座上
結跏趺坐
《法華經從地涌出品第十五》

大家讀到這段,應該就會想到,〈(見)寶塔品〉之時,佛陀召喚十方分身的佛,回到靈鷲山道場來,這些分身佛到達,他們各各在寶樹下,就這樣坐下來,不只是分身佛踴躍到達了,還有其他的菩薩也全都來了,尤其是他方菩薩來,發願了,向釋迦佛發願,發願他們願意在娑婆世界弘法,大家應該還記得,佛陀還是「止」,我,娑婆世界,我也有菩薩能夠來承擔,那就是盼望,盼望娑婆世界聽法的菩薩,應該要來承擔,即受佛教化了,也應該要發大心,入人群,法聽進去了,應該法要拿出來應用,這是期待,就是這個此土的菩薩,佛陀這樣說後,地皆震裂,從地下又湧出來,浮出了這麼多無量數的菩薩,慢慢向虛空上去了,向釋迦佛、多寶佛禮讚,同時也是對這些分身佛來恭敬,這個景象的踴躍。這個踴躍──雲湧,就是在虛空中,法已經都凝聚了;分身就是佛的法。佛法,那個佛法的氣氛,已經很凝聚在那個道場裡。將此方、他方,甚至佛說法那個精神理念,已經普及了十方,已經發揮了那個弘法的效用;去發揮弘法效用,也受佛陀的召喚,也已經全都回來了,有這個法匯集之時。所以,所有菩薩雲,集在這靈鷲山。

可見,靈鷲山那個時候,說法的氣氛、道氣很充足,這是在那個時間裡。所以:「其佛侍者,各各見是菩薩大眾,於三千大千世界四方從地涌出,住於虛空,各白其佛言:」

其佛侍者
各各見是菩薩大眾

三千大千世界四方
從地涌出
住於虛空
各白其佛言
《法華經從地涌出品第十五》

這些侍者,就向著他所隨從的佛來請問,下面這段文就這樣說:「世尊!此諸無量無邊阿僧祇菩薩大眾,從何所來?爾時、諸佛各告侍者:諸善男子!且待須臾。」

世尊
此諸無量無邊
阿僧祇菩薩大眾
從何所來
爾時
諸佛各告侍者
諸善男子
且待須臾
《法華經從地涌出品第十五》

他們的親教師,這是佛陀的分身佛,每一位分身佛就是回答一樣,向他的侍者這樣回答:「你們稍微等一下,善男子!」意思就是,「你們也是在修行的菩薩,要有耐心」。彌勒菩薩既然問了,你們就要好好用心聽。

儘管分身佛了解侍者要問的意,但是他沒有正面回答他,他叫他:「你還是稍等一下,專心來聽,聽釋迦佛,要如何來回答彌勒菩薩。」這就是和我們一樣,人間也是這樣,有一個在問主講者,主講者還未回答,但是身邊的人又再問,問:「我的問題……。」真正在教育他的人就說:「靜靜聽,聽佛陀如何說,不要分心,要好好聽,問題會一一說出來。」這就是那個道場要保持很靜,大家專心聽。這是佛陀講法道場的形態。

所以,「世尊!此諸無量無邊阿僧祇菩薩大眾,從何所來?」

世尊
此諸無量無邊
阿僧祇菩薩大眾
從何所來:
隨來侍者菩薩
轉向所親近佛
請示諸來菩薩
之因緣
欲知來由

這是隨來的侍者,轉向所親近佛,這些侍者轉向他的親近佛,那就是請示,「諸來菩薩之因緣」,要知道那些因由。「爾時、諸佛,各告侍者:諸善男子!且待須臾」;諸佛就是這樣回答這些侍者,「稍等一下,要有耐心。」

因為:「有菩薩摩訶薩名曰:彌勒。釋迦牟尼佛之所授記,次後作佛,已問斯事,佛今答之,汝等自當因是得聞。」

有菩薩摩訶薩
名曰彌勒
釋迦牟尼佛
之所授記
次後作佛
已問斯事
佛今答之
汝等自當因是得聞
《法華經從地涌出品第十五》

稍等一下,有菩薩已經問了,這尊菩薩,是將來將要成佛的一位菩薩,所問的法,我們好好來聽。

這位菩薩就是「補處」,「補處」是釋迦牟尼佛過了之後。我們現在還是釋迦牟尼佛的時代,有正法、像法、末法;正法是佛在世,一直到佛世後的五百年,還是佛的正法。因為佛陀過了之後,他的法、他的精神,還很旺盛在人間,修行者還很認真在修行,依照佛教這樣在修行。但是慢慢來、慢慢來,人就愈來愈懈怠了,時代愈來愈在變遷了,所以修行者也愈來愈不同了,所以一代不如一代了,變成了「像法」。

像法同樣有出家人,同樣是在修行,但是修行的態度,用心精進已經較寬鬆了,沒有像過去那麼的嚴謹、那麼的莊重、那麼的謹慎,就已經較寬、較鬆了。就是留著過去佛的時代,有什麼樣的東西,就這樣留著,那尊佛的這個「跡」──走過的足跡、說過法的故事,這些「跡」留著,但是「實」,已經修行者的心鬆動掉了。愈來大家,愈是只看在那個「跡」,那個「本」的「實」──自己的實修、自己的根本,真真正正佛法的意義道理,是要我們好好修行,給我們一個方向。我們現在只知道方向,就是不肯下功夫去開道路,自己不願意努力,這條路開得很慢,也是體力較不去用力,所以寬鬆了。自己的道路不懂得要開,這是修行者心力鬆散。

但是,佛陀的這些「跡」,就是這樣一直傳。還有,就是這樣文字,慢慢已經注重在這文物、文字,或者是雕塑佛像,就是依賴,依賴佛、依賴菩薩,而愈來愈寬鬆,而愈來就變成了,佛陀實在修行的教育,變成了依賴神通。佛陀所說的神通是「精」意,精神力量;所說的「神」就是精神集中、力量努力。這個神通,身體力行,能夠通達的道路,大家將它變成了是神通變化。本來是一個真實的教育,變成了神化,將它神化掉了;本來是殊勝,非常賢聖的道路,慢慢來,慢慢來就變成了依賴──佛會加持我們,菩薩會保佑我們,就是依靠、依賴。

其實,你想要吃一頓飯,難道不必有米嗎?米就要農夫去種。農夫要有土地,一片很肥沃,好的土地,土地還要有水分,還要有農夫去耕田。農夫耕田,豐收了,那稻穀要成為米;也要經過加工,就要工業發展,也要商人,人去做買賣,這米才能夠到我們的家庭來。米進來到家庭裡,也還要有人去煮,煮好之後,我們也要有器具,有碗、有筷子,要有種種,有油、有菜,這樣才有辦法吃一頓飯。這要集中多少人,身體力行去完成,才能夠一碗飯在我們的面前,而能夠讓我們,順利到我們的口裡、入我們的肚子裡,這是要經過人的努力。

而人要努力,就是要先有這些道理、有這些東西,它能夠成就,因緣,這也是因緣,有這樣的種子、有這樣的因緣,會合起來才有辦法。所以我們每天要感恩的,就是在這裡,不是輕易──什麼人賜我吃,沒有!沒有人賜我吃,是大家的努力付出,所以我們要用感恩心,用感恩,我們在人間所使用的一切一切,無不都是!我們能夠坐在這裡,成就這個大空間,我們很自在,能夠聽法。在這裡說話,不只是在我們的範圍聽得到,現在多少國家同時,與這個時候聲音同時聽到了,不只是在精舍,這都是要發費了多少人(力) ,所成就的結果,所以我們要常常說感恩!

就要調和,開始,我說話,因為叫我麥克風放較上面,我放較上面,說起來,那個回聲在我自己,回得很辛苦。邊移邊移,到底移下來,大家是不是聽得到嗎?遠遠的人我不知道,我自己感覺:這樣,有這個距離,這叫做因緣,要近和遠要剛剛好!這就是全都還是同樣,叫做「因緣」。同樣的道理,道理有各人,心所想要了解的方向,各人不同,所以,大家就要用心聽,佛陀現在將要去回答的,要滿足各人不同想要問的方向,就要很耐心去體會、去了解。而要說話,也得要有對機,懂得問的人。彌勒菩薩是「等覺」,我們也說過了。彌勒菩薩是「補處」的菩薩,佛法從正法而轉到像法,從像法,現在是轉到末法之時。末法,已經在末法中的末端了,這時候不趕緊佛法再回歸源頭,這個法真的就會消滅掉。我們不要再停滯在,依賴佛菩薩會保佑我們,我們要立志做菩薩,因為我們立志做菩薩,我們就能夠趕緊去救人,只要佛陀給我們一個方向。

我們知道人生苦難偏多,我們知道佛陀未來世,是我們現在這個濁惡世的時代,這個濁惡世的時代,佛陀的時代說,「眾生垢重」,因為濁世眾生的心靈不乾淨,眾生的心已經污垢很重,會合過來變成了、造成了整個天地間的污染,天地間的污濁,濁氣很重。這就是佛陀二千多年,那個時代說「未來濁惡世」,那個未來的濁惡世,就是我們的現在。佛陀最期待人人要弘經的時代,在〈法師品〉,佛陀一直盼望、期待著,未來的法師就是要入人群,這個過程中會很辛苦。因為濁世時代,信仰不同,或者是人心不同,人心受污垢了,現在要弘法,將這個法回歸到佛的正法。那個精神理念是教育的,不是神化,是聖化;是神聖,不是神化。不是神來保佑我,不是我要依賴神,要依賴佛,不是。佛陀是給我們一個方向,我們自己要用功去開路;我們開路給大家走,修行者本來是叫做開道者、行道者、說道者。我們若回歸到這樣的程度,這就是〈法師品〉,佛陀對弟子的盼望。所以,「有菩薩摩訶薩,名叫做彌勒,釋迦牟尼佛,之所授記,當來成佛,次後作佛」。

有菩薩摩訶薩
名曰彌勒
釋迦牟尼佛
之所授記
次後作佛:
此方補處彌勒菩薩
釋迦授記
當來成佛

彌勒菩薩就是補處菩薩,他未來將要成佛,也是釋迦佛授權,也就是受證了,為他授證,等於是授記,同樣的道理。那就是委託他,未來眾生,就是彌勒菩薩要繼承(教化)。所以,現在彌勒菩薩來問,這是很順理成章,來聽彌勒菩薩問的,佛陀開始要回答。這個問題也包括侍者問親教師,就是他的隨侍佛。

已問斯事
佛今答之
汝等自當
因是得聞:
如前彌勒所問世尊
釋迦今者常為說之
佛答彌勒
汝自得知

所以諸佛,分身佛回答侍者,就是已經彌勒菩薩,開始提出問了,釋迦佛將要回答,你們大家稍微等一下。所以「因此一問」,就是「廣顯壽量,一代深妙玄祕之義,在佛自在」,這個法,是佛陀他與天體合而為一,他能夠很清楚了解,而我們聽的人,就是知道了、知道了。真正我們,真如本性長得如何,我們自己也還不知道,不過,我們已經堅定信心了,了解了,這就是彌勒菩薩所在問的,以及侍者在問他的親教師,就是分身佛,同樣的道理,所以我們要很用心來體會,人生就是這樣過程,修行也就是這樣。菩薩在修行的過程,必定要在眾生群中起大慈憫心,而且「無殺害心」。「慈」就是他的因,就是種子。「異生感果」,各人都不同,與大家的觀念不同,但是同一種的慈悲。你要應度的因緣又不同,但是你不同的種子、不同的土地、不同播種,當然出來的東西就不一樣;同一片土地,不同種的種子,所以有高有低。「異生感果,即得壽命長遠」。這累生累世不同,無法一輩子全都度,因為眾生長長短短,有的度了,有的還無法可度。就是這樣不斷要延續下去,這種的慧命,要生生世世「無諸損減」,雖然來來去去,從慧命來說就沒有長短,所以這叫做「無為法」,無生無滅。以,「修習善法,利己利人」,是名叫做「壽量圓滿」,壽量的圓滿就是要這樣,不斷、不斷延續。

因此一問
廣顯壽量
一代深妙玄祕之義
在佛自開之耳
彌勒疑問竟
謂菩薩修行
於諸眾生起大慈憫
無殺害心
以此為因
異生感果
即得壽命長遠
無諸損減
修習善法
利己利人
是名壽量圓滿

真的有很長的時間,我們要不斷向前去體會;我們若自己不好好向前,真的是只是,「知道了、知道了,我的利口辯詞,聽來了,我有記憶了,這樣只是照話這樣說出去」,我們應該要自己,開道者、行道者、說法者,這樣才能夠,與這大空間的真理合而為一。所以,我們要時時多用心!


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Explanations by Master Cheng-Yan
Subject: The Buddha Reveals the Deep and Wondrous Meaning (因此一問 啟深妙義)
Date: November.19.2018

“The Buddha hopes that those who form Bodhisattva-aspirations will uphold their aspirations and follow the path, making this path even greater while maintaining the one same direction. They must establish the power to make great vows and maintain them for infinite kalpas. Throughout many lifetimes, Solitary Realizers and others uphold their aspirations and practice in accordance with the Dharma. Upon spiritual practitioners, the Buddha bestows predictions for the distant future.”

Everyone, please be mindful. The Buddha, Sakyamuni Buddha, hopes that Bodhisattvas who give rise to Bodhisattva-aspirations will “uphold their aspirations and follow the path, making this path even greater while maintaining the one same direction.” At the Lotus Dharma-Assembly, the Buddha hoped that everyone would be mindful of this. He hoped that everyone would uphold their aspirations and follow the path, for this is truly the greatest direction.

All Bodhisattvas focus on the same aspiration and uphold this aspiration as they follow the path, thus every Bodhisattva is headed in the right direction. [This] “makes this path even greater.” This path is headed in the right direction. Through their diligence and dedication, they open up this great path, “maintaining the one same direction.” Starting from the very beginning, from when they form initial aspirations, they maintain the one same direction without ever deviating. This path is headed in the right direction; they broaden it through diligence and dedication. Thus, they will always maintain the one same direction, making the path broader and greater. So, when it comes to making great vows, I have often discussed with everyone the Four Practices [of Bringing Peace and Joy] with body, speech, mind and, finally, vows. These are the Four Practices. Spiritual cultivation is inseparable from our body, speech and mind. We must maintain great vows from start to finish. This is something that Buddhist practitioners, those who walk the Bodhisattva-path, cannot lack.

We must uphold our aspirations and follow the path. This is the right path, so we must walk it properly. We must put our vows into practice. We must earnestly head in the right direction. From when we make our initial aspirations until attaining Buddhahood, throughout all of this, we cannot deviate even a little bit. So, we must “establish the power to make great vows.” The power to make great vows is very important.

[Our vows] must be long-enduring and reach everywhere into many places, all-pervasive. The Buddha aspired to teach and transform [sentient beings] throughout the ten directions. In addition to the horizontal directions of the four cardinal directions and the four intermediate directions, [there is also] above and below. He hoped that sentient beings everywhere could receive the Buddha-Dharma. So, we must have the power to make great vows, practice and uphold [the Dharma] for a long time and spread it everywhere.

So, “Throughout many lifetimes, Solitary Realizers and others uphold their aspirations and practice in accordance with the Dharma.” Solitary Realizers practice the Middle Vehicle. Everyone knows this. Hearers are Small Vehicle practitioners. Solitary Realizers have already practiced and studied the Buddha-Dharma. They have reached a clear understanding of the law of karma. As for “permanence, joy, self and purity,” they clearly understand these principles as well. Thus, Solitary Realizers are a step above Hearers. However, they still only seek to benefit themselves. The Buddha is always hoping that since Solitary Realizers understand the principles, it is time for them to form aspirations and go among people. Since they clearly understand the principles, they should take up [the mission to] spread the Buddha-Dharma and go among people.

Solitary Realizers, for lifetime after lifetime, have practiced along the path to Buddhahood. However, there is one thing they lack. They are still unwilling to go among people.

Now, the Buddha’s greatest wish and hope is that, since they understand the Dharma, they will go among people. When all is said and done, Solitary Realizers are great spiritual practitioners. They also “uphold their aspirations and practice in accordance with the Dharma.” They also uphold their aspirations, but they only aspire to benefit themselves. They seek to end samsara for themselves and have yet to form great aspirations.

“Uphold spiritual practitioners, the Buddha bestows predictions for the distant future.” At that time, the Buddha’s most important task at Vulture Peak was to encourage everyone and inspire everyone to open their hearts. Because of this, in the first few chapters of the Lotus Sutra, the Buddha clearly explained the principles, encouraging His disciples to walk the Bodhisattva-path. He slowly taught them up until the Chapter on Faith and Understanding. At the time of the Chapter on Faith and Understanding, there were four Hearers who already completely understood; they clearly understood the principles. After delving deeply into the Buddha-Dharma, they understood that within themselves was an inexhaustible trove of treasures that did not exist merely for their own benefit. This is just like the poor son, who accepted the Dharma but only used it for his own benefit. “There is more than this. It turns out that I have a lot of treasures that. I can use to benefit myself as well as others, and they will never get used up. They are not just for me alone to enjoy. I should also give of them to others. I too have endless teachings [to give].” Right at that time, they attained awakening. As they began to make great aspirations, the Buddha began to prepare to bestow predictions of Buddhahood upon them. He bestowed predictions upon them in order to strengthen their faith and help them deepen their understanding. This is how the Buddha began to make preparations for these Small Vehicle practitioners. They had formed great aspirations, so He prepared to bestow predictions upon them. All throughout the Chapter on Parables, the Chapter on Faith and Understanding and onward, upon one group after another, the Buddha bestowed predictions several times. This was to constantly encourage and inspire them. They formed aspirations one after another, so the Buddha corroborated this by bestowing predictions upon them one after another. To affirm that they would attain Buddhahood in the future, He bestowed predictions upon them. [To provide His] corroboration and affirmation, [the Buddha] bestows predictions. “Upon spiritual practitioners, the Buddha bestows predictions for the distant future.” “Distant future” means they will [attain Buddhahood] a very long time from now, not in the next lifetime, nor the lifetime after the next lifetime, but in a very long time. When we begin to understand the Dharma, we must begin to walk this path continuously. The road is long, but [the Buddha] tells us we are headed in the right direction. We must broaden this road and keep walking in this direction. Although the road is very long and we still need to work hard, [the Buddha] has attested that we are headed in the right direction and affirmed that we will be able to reach [our destination]. In this same way, we are just like a [runner] about to take off. We know where our goal is. From the very first step we take, we must have faith. As long as we have the physical capacity and run along the track, naturally, we will reach our destination. It is only a matter of time.

“Predictions for the distant future” mean that our direction is right at the start. Since we are able to embrace this direction, we must not deviate from it, but run straight in this direction. The principle is the same. This is an example of one of the “teachings of analogies”.

The teachings of analogies were for Kasyapa and those of average capabilities. The four great Hearers turned from the Small to the Great Vehicle, so the Buddha said to these four people that they would attain Buddhahood in the future. Presently, the Buddha bestowed predictions of Buddhahood for their future.

In the Chapter on Parables, at that time, besides teaching the Dharma to the Hearers, the Buddha also taught it to the Solitary Realizers. Solitary Realizers have a deeper understanding of the Dharma than Hearers do. Thus, they are called “Solitary Realizers”. [The Buddha] encouraged them to “turn from the Small to the Great Vehicle”. They turned away from the Small Vehicle and went towards the Great Vehicle; this is what the Buddha encouraged [them to do].

So, the Buddha told these four people that “they would attain Buddhahood in the future”. Similarly, from the Chapter on Parables and all the way through the chapter on Faith and Understanding, the Buddha continuously encouraged everyone. Beginning with these four people who were willing to form aspirations, the Buddha began to teach everyone about the direction to Buddhahood. This was how the stories about Great Unhindered and the 16 princes and so on came to be. In order to provide analogies about how long ago [they had begun] and how much longer it would take, He used [the stories of] Great Unhindered Wisdom Superior Buddha and Sakyamuni Buddha, who at that time was the 16th prince.

Think about the 16th prince. From that time until over 2500 years ago when Sakyamuni Buddha finally manifested. His attainment of Buddhahood, how much time had passed in this world? It is impossible to calculate. That is why it says [it happened] long kalpas ago. When we engage in spiritual practice, we must be patient and long-enduring. Most importantly, we must have faith.

The Chapter on Skillful Means constantly tells us that we must establish faith. Most of the Chapter on Skillful Means tells us to accept the Dharma with a heart of deep faith and understanding. Because this concerns our wisdom-life, [the Buddha] hoped that we will gain clear and thorough understanding of how we came to be and where we will go in the end, as well as come to understand our nature of True Suchness and return to our state of great awakening equal to the Buddha’s. This great awakening comes when we become one with the universe, when we awaken to oneness.

So, we need to work hard and refine our skills. This is what the Buddha teaches us, and the Buddha speaks the truth; He does not speak lies. He speaks clearly for us so that we can understand. From the very beginning, He helped us understand that we will reap what we sow through our practice. If we wish to real [benefits], then we must engage in spiritual practice. As we engage in spiritual practice, we must be able to walk the path well. No one else can do it for us.

So, now, we must truly be very mindful and steadfastly [advance] in the correct direction. We must clear the path ourselves. No one has cleared it for us; it is for Bodhisattvas to clear. Not only should we clear the path ourselves, as we clear it, we must walk it and diligently, advance along it so that we can reach [our destination]. We also need to clear this path for others so that others, will know that they can walk this path and come to comprehend the principles of this path. Once they understand its principles, when [speaking] to others, they will be able to explain these principles. This is how the principles [are spread]. So, there are those who clear the path, teach the path and walk the path. Those who clear the path teach the path. Those who teach the path walk the path. In the Sutra of Infinite Meanings, didn’t we read about this before? Indeed! So, we must remember that to clear the path and teach the path, we must walk the path. We must work hard to be mindful. So, as long as we all walk this path in the right way, the Buddha will certainly bestow predictions on us.

So, [at that time], He “bestowed predictions of Buddhahood for their future”. At Vulture Peak, the Buddha [bestowed predictions] for their future. No matter how long they had left to go, as long as their thoughts were in the right direction at that moment, the Buddha affirmed them and promised, “You will attain Buddhahood in the future”. Everyone believed the Buddha. The Buddha speaks the truth; He does not speak falsehoods. So, everyone believed that this path is headed in the right direction, and that this is how they had to walk it. We must open the path for ourselves. As long as our direction is right, we must become a person who clears the path, walks the path and teaches the path. This means that we must make vows and be mindful. To clear this path, we need this body. Our body, speech and mind must work in parallel, and we must make this vow. These are the Four Practices. We must remember them.

The previous sutra passage states, “At that time, Sakyamuni’s multiple manifestations, who came from countless trillions of other lands, sat beneath the trees of treasures throughout the eight directions upon the lion’s thrones. They sat cross-legged in the lotus position”.

As we read this sutra passage, it should remind us of the Chapter on Seeing the stupa of Treasures, when the Buddha summoned His many manifestations from throughout the ten directions to return to the Dharma-assembly at Vulture Peak. The Buddha’s multiple manifestations arrived, and they each sat down beneath the trees of treasures. Not only did the Buddha’s multiple manifestations eagerly arrive, but other Bodhisattvas arrived as well. In particular, Bodhisattvas from other lands came and made vows. They vowed before Sakyamuni Buddha that they would be willing to remain in the Saha World to spread the Dharma. Everyone should still remember this. The Buddha said, “Stop! In my Saha World, there are also Bodhisattvas who can take on this task”. This was [the Buddha’s] hope. He hoped that the Bodhisattvas who had heard the Dharma in the Saha World would take on this task. The Buddha had transformed them, so now they had to form great aspirations and go among people. They had taken the Dharma to heart, and now they had to make use of it. This was [the Buddha’s] hope for the Bodhisattvas of this land. After the Buddha said this, the earth quaked and split open. Then, form the ground, countless Bodhisattvas emerged. They slowly rose up into the sky, praised and paid their respects to Sakyamuni Buddha and Many Treasures Buddha. At the same time, they also paid their respects to all the Buddha’s multiple manifestations. This was the enthusiasm of that scene. They enthusiastically emerged in large numbers into the sky. The Dharma had been gathered together. The Buddha’s multiple manifestations represent the Buddha-Dharma. The atmosphere at that Dharma-assembly was imbued with the Buddha-Dharma. From this land to the other lands, the spirit and ideals of the Buddha’s teachings had pervaded the ten directions. It had already resulted in the spreading of the Dharma. Those who had been spreading the Dharma received the Buddha’s summons and returned, gathering this Dharma together. So, all these Bodhisattvas gathered like clouds at Vulture Peak. We can see that Vulture Peak must have been deeply imbued with the spiritual atmosphere of teaching the Dharma during that time.

So, “Each Buddha’s attendant saw this group of Bodhisattvas”. They saw so many groups [of Bodhisattvas] “emerging from the ground in the four directions of the great trichiliocosm”. They abided in empty space, “Where they each spoke to their own Buddha”.

These attendants asked questions of the Buddha they followed. In the next sutra passage, [the attendants] asked, “World-Honored One, where did this group of infinite and boundless asankyas of Bodhisattvas come from?”
This was what the attendants asked. “At that time, all the Buddhas said to their attendants, Good men, wait just one moment”.

The attendants’ teachers whom they were close with were the Buddha’s multiple manifestations. Every single one of His many manifestations answered in the same way. They answered their attendants, “Just wait one moment, good men”. What they meant was, “You are also a practicing Bodhisattva. You must have patience. Since Mairtreya Bodhisattva has asked [a question], you should listen earnestly and mindfully. Although the Buddha’s many manifestations knew the intent behind their attendants’ questions. They did not answer them directly. They told them, “You should wait a moment, and listen attentively. Listen to how Sakyamuni Buddha answer Maitreya Bodhisattva. They are the same as us; this is just like how we are in this world. Someone asks the main speaker [a question],and before the main speaker can answer, people will ask the people next to them as well. They say, “My question is…”. The one who is really teaching them will say, “Listen quietly. Listen to what the Buddha says. Do not get distracted. You must listen well. Your questions will [be answered] one by one”. This means the Dharma-assembly had to remain very quiet, with everyone listening attentively. This was the scene of the Dharma-assembly where the Buddha expounded the Dharma.

[The attendants] asked, “World-Honored One, where did this group of infinite and boundless asankyas of Bodhisattvas come from?” The Bodhisattvas “who came as attendants turned toward the Buddha they were close to”. The attendants turned to and “asked Them to elucidate the causes and conditions of. They wanted to know their reasons [for coming].

So, “At that time, all the Buddha said to their attendants, Good men, wait just one moment”. All the Buddhas answered their attendants this way. “Wait just one moment, you must be patient.”

Because “there is a Bodhisattva-Mahasattva a Bodhisattva named Maitreya, upon whom Sakyamuni Buddha has bestowed has bestowed predictions of attaining Buddhahood after Him. He already inquired about this matter, and the Buddha will answer it now. You should be able to hear it because of this.

“Wait a moment. A Bodhisattva has already asked about this. This Bodhisattva is one that will attain Buddhahood in the future. Let us listen well to the teachings he requested.” This Bodhisattva is the Buddha’s successor. “The Buddha’s successor” refers to [the next Buddha] after Sakyamuni Buddha. Right now, we are still in the era of Sakyamuni Buddha. There are the eras of Right Dharma, Dharma-semblance and Dharma-degeneration. Right Dharma was during the Buddha’s lifetime and during the 500 years after the Buddha’s passing. It was still the [era of] Right Dharma then because, even after the Buddha has passed, His Dharma and spirit still prospered in this world. Spiritual practitioners still practiced earnestly. They still engaged in spiritual practice according to the Buddha’s teachings. However, gradually, people grew more and more lax. Times started to change. Spiritual practitioners differed more and more [from those before]. Each new generation was inferior to the last. Then came the era of “Dharma-semblance”. During the era of Dharma-semblance, there were still monastics. They were still engaging in spiritual practice, but their attitude towards spiritual practice and their level of mindfulness and diligence was much more relaxed. They were not as strict, as serious or as vigilant as before. They were more loose and relaxed. Whatever was left from the past era of the Buddha remained in this way.

The manifestations” of the Buddha, the footprints He left and the stories He told about the Dharma remained. These “manidertations” remained, but what about the “truth”? The minds of spiritual practitioners had already grown lax. More and more, everyone saw only the “manifestations” and not the “truth” of the “intrinsic,” which is our own true practice and our intrinsic [nature]. The principles of the true Buddha-Dharma are for us to cultivate in earnest. They give us our direction.

Presently, we only know the direction, and we are unwilling to put in the work to clear the path. We are unwilling to work hard, so this path is cleared very slowly. We do not put enough energy into it, so we have become lax. When we do not know the importance of clearing own path, then, as spiritual practitioners, we have grown lax. However, the Buddha’s “manifestations” have been passed down continuously. We have these written words. We slowly began to focus on these texts, these words, or on the statues of Buddhas. We became dependent [on these]. We relied upon Buddhas and Bodhisattvas and become more and more lax. Slowly, things changed so that what the Buddha taught as true spiritual practice become dependent upon spiritual powers, He was referring to the power of our minds. What He referred to as “peiritual” had to do with our minds and empowering ourselves to work hard. Our spiritual powers, when put into action, can help us reach the end of this path. But everyone changed this to be about magical powers. The original, true teachings become mystified, we mystified them. What was an extraordinary and noble path slowly turned into a dependency on. “Buddhas to give us blessings” and “Bodhisattva to protect us“. This is a dependency.

If we want to eat a full meal, don’t we need rice? If we want to eat a full meal, don’t we need rice? To have rice, we need farmers to plant it. Farmers need land, a very fertile, good place of land. The land also needs water, as well as farmers to farm it. When farmers farm the land and harvest it to turn the paddy into rice, it must be processed, which requires industrial development. We also need merchants, people to sell the rice so that rice can reach our homes. Once the rice gets to our homes, we also need people to cook it. Once the rice is cooked, we must also have utensils, bowls and chopsticks. We need all sorts of things. We need oil and vegetables in order to have a full meal. We need many people working together to complete this meal for us to have this bowl of rice in front of us and for ys to be able to have convent [access] to food to go in our mouths and into our stomachs. This requires the hard work of [many] people. For people to work hard, these principles must exist first these things must exist first in order to bring this all about. This is also a matter of causes and conditions; this seed, these causes and conditions, must come together to make this possible. So, what we should be grateful for everyday is right here [before us]. It is not as simple as, “This person gave me food to eat.” There is no [individual] who gave us food to eat. This is due to everyone’s hard work.

So, we must be grateful. We must be grateful, for this applies to everything we use in the world. We are able to sit here. In this large space and feel and at ease as we listen to the Dharma. As I am speaking here, it is not just the people here who can hear me.

Right now, people in so many countries can hear my voice at the same time, not just at the Abode. This requires so many people in order to achieve this result. So, we must often express our gratitude. There must be harmony. When I started speaking, since I was asked to place the microphone further up, I did that, but the feedback made it hard for me to talk. So, I kept towering it. Can everyone still hear me after I lowered it? I am not sure about those sitting far away. This makes me think how this distance is a matter of causes and conditions; [the microphone] must not be too far or too close. This is all likewise due to causes and conditions. By the same token, when it comes to principles, each person approaches them from a different direction.

So, everyone must listen mindfully. The Buddha was about to answer everyone’s questions, which all went in different directions. So, they had to be very patient to realize and comprehend [His answer]. Moreover, when He spoke, He needed someone with the right capabilities, who knew to ask questions. Maitreya Bodhisattva has “equal enlightenment”. We have discussed previously that Maitreya Bodhisattva is the Bodhisattva who will succeed the Buddha. The Buddha-Dharma has gone from the era of Right Dharma to the era of Dharma-semblance, and from the era of Dharma-semblance to the era of Dharma-degeneration. We are toward the end of the era of Dharma-degeneration. At this time, if we do not quickly return the Buddha-Dharma to its source, then the Dharma really will disappear. We must not continue to stagnate, relying on Buddhas and Bodhisattvas to protect us. We must resolve to become Bodhisattvas. When we resolve to become Bodhisattvas, we can immediately go out and save others so long as the Buddha has given us a direction. We know that life is full of suffering. We know that to the Buddha, the future world was the evil world of turbidities in our current era. This era of the evil world of turbidities, in the Buddha’s era, was said to be [full of] “severely defiled sentient beings”. In this turbid world, the minds of sentient beings are impure. The hearts of sentient beings are severely defiled. [This defilement] comes together to pollute the entire world. The turbidities of this world are very severe. This is what was referred to in the Buddha’s era, over 2000 years ago, as “the future evil world of turbidities”. That future evil world of turbidities is our present [reality]. This is the era when the Buddha was most expecting that everyone would spread the sutras. In the Chapter on Dharma Teachers, the Buddha continuously hoped and wished that the future Dharma teachers would go among people. This is a very difficult process, because in this era of turbidities, people’s beliefs and mindsets are different [from before]; their minds have become defiled. Right now, we must spread the Dharma and return the Dharma to the Buddha’s Right Dharma. Its spirit and ideals are to educate [people]; they are not to be mystified, but sanctified. They should be sacred, not mystical. It is not that the gods will bless me. It is not that I must rely on a god or a Buddha. That is not it. The Buddha gave us a direction. It is we who must work hard to clear the path. We must clear the path for everyone to walk. Spiritual practitioners were once known as those who clear the path, walk the path and teach the path. If only we could return to this level of practice, then we would achieve the hope the Buddha had for His disciples in the Chapter on Dharma Teachers. “There is a Bodhisattva-Mahasattva” named Maitreya “upon whom Sakyamuni Buddha has bestowed predictions of attaining Buddhahood after Him”. Maitreya is the Bodhisattva who will succeed the Buddha. He will attain Buddhahood in the future. He had received affirmation from Sakyamuni Buddha; this had already been confirmed. The Buddha had confirmed this for him, which is equivalent to a prediction of Buddhahood. The principle is the same. He had entrusted Maitreya Bodhisattva with the task of teaching future sentient beings. So, Maitreya Bodhisattva now came to ask questions. This was the logical course of events. Having heard Maitreya Bodhisattva’s questions, the Buddha began to answer. His questions also covered what the attendants asked their teachers, the Buddhas that they followed.

He already inquired about this matter, and the Buddha will answer it now. You should be able to hear it because of this. Since Maitreya asked the World-Honored One before, Sakyamuni will explain it now. The Buddha will answer Maitreya, then you yourself will know.

All the Buddhas, the Buddha’s many manifestations, told Their attendants that since Maitreya Bodhisattva had already inquired about this, Sakyamuni Buddha would soon answer “You all need to wait a moment”. Thus, “Because of this inquiry, He widely revealed the deep, wondrous and mysterious meaning behind [His] lifespan. This is what the Buddha Himself awakened to”. When the Buddha became one with the universe, He was able to clearly understand [this Dharma], while we who listen to it just say, “I know, I know”. But what does our nature of True Suchness truly look like? We do not know this yet ourselves. However, we do have firm faith and understanding. This was what Maitreya was asking about, as well as what the attendants were asking their teachers, the Buddha’s multiple manifestations. The principle is the same.

So, we must mindfully seek to comprehend all this. Our life follows this course, as does our spiritual practice. During their course of spiritual practice, Bodhisattvas must give rise to a heart of great compassion among people. They must also “have no thoughts of harming or killing” “Compassion” is their cause; this is the seed. “This gives rise to different effects”. This is different for everyone because our perspectives are different, but we do share the same compassion. Those we transform also have different conditions. However, with different seeds and different soil and different [methods] of sowing, of course what grows will be different. We may have the same soil, but by sowing different seeds, [what we grow] will come to different heights. “This gives rise to different effects. Thus, they will attain long lifespans”. Every lifetime is different. We cannot transform everyone in just one lifetime. This is because sentient beings are all different; some can be transformed while others cannot. Thus, we must ceaselessly carry on [this work]. We must not allow our wisdom-life to be “damaged or reduced” across lifetimes. Although we come and go [in life], when it comes to our wisdom-life, there is no long or short. This is known as an “unconditioned phenomenon”; it neither arises nor ceases. “Practicing virtuous Dharma and benefiting both ourselves and others” is known as “perfecting a lifespan”. This is what it means to perfect a lifespan. We must ceaselessly carry on [this work].

Because of this inquiry, He widely revealed the deep, wondrous and mysterious meaning behind His lifespan. This is what the Buddha Himself awakened to. What Maitreya asked about was the course of Bodhisattvas’ spiritual practice. They give rise to great compassion for sentient beings and have no thoughts of harming or killing. With this as their cause, this gives rise to different effects. Thus, they will attain long lifespans that will not be damaged or reduced. Practicing virtuous Dharma and benefiting both ourselves and others is known as “perfecting a lifespan.”

As Buddhist practitioners, we must spend a very long time ceaselessly advancing forward to experience [the Dharma]. If we do not personally seek to advance, then all we are really saying is, “I know, I know.” We are just debating the meaning with clever words. We remember what we hear, but we are just regurgitating what we heard. Rather, we must personally clear the path, walk the path and teach the Dharma. Only in this way can we become one with the true principles of this greater universe. So, we must always be mindful!

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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20181119《靜思妙蓮華》因此一問 啟深妙義 (第1482集) (法華經·從地涌出品第十五)
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