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 20181123《靜思妙蓮華》佛有三智 勿懷疑懼 (第1486集) (法華經·從地涌出品第十五)

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發表主題: 20181123《靜思妙蓮華》佛有三智 勿懷疑懼 (第1486集) (法華經·從地涌出品第十五)   周五 11月 23, 2018 10:17 am

20181123《靜思妙蓮華》佛有三智 勿懷疑懼 (第1486集) (法華經·從地涌出品第十五)

⊙無上正等正覺,或謂一切種智,即佛智之別稱。其真智正遍知,故云無上正智。於法無有不知,圓明決斷為智,故云一切種智。
⊙佛有三智:一、一切智。二、道種智。三、一切種智,即佛之智。一切道者,即一切諸佛之道法;一切種者,一切眾生之因種。
⊙「諸佛自在神通之力,諸佛師子奮迅之力,諸佛威猛大勢之力。」《法華經從地涌出品第十五》
⊙「爾時、世尊欲重宣此義而說偈言:當精進一心,我欲說此事,勿得有疑悔,佛智叵思議。」《法華經從地涌出品第十五》
⊙爾時、世尊欲重宣此義而說偈言,當精進一心:佛慇切教誡,該當精進,是即當一心勤行精進。
⊙我欲說此事,勿得有疑悔:佛欲明此大事因緣。誡勿得有疑悔,切莫心生退轉,即不能入道。
⊙佛智叵思議:佛之智慧其義深遠;非常人之心所能思、口之所能議,故云:佛智叵思議。
⊙「汝今出信力,住於忍善中,昔所未聞法,今皆當得聞,我今安慰汝,勿得懷疑懼,佛無不實語,智慧不可量。」《法華經從地涌出品第十五》
⊙汝今出信力,住於忍善中:學道者非有信力,不能精進,故名信力。汝今出自信心之力;住於忍耐善法之中。
⊙由信而有勢力,信根增長,破諸邪信,不為偏小所動。信為道源,生之可以入道。善為道資,忍之可以成果。
⊙昔所未聞法,今皆當得聞:昔所未聞圓妙之法,今於此會悉當得聞。
⊙我今安慰汝,勿得懷疑懼:我今安慰於汝,聞妙法勿得懷疑憂懼。疑懼:疑其所化之跡,懼其所成之大。
⊙佛無不實語,智慧不可量:佛口所宣,一一稱實,智慧深遠不可度量。
⊙佛無不實語,告誡諦聽誠言,所謂日月墮落,須彌傾動,諸佛實言,無有異。

【證嚴上人開示】
無上正等正覺,或謂一切種智,即佛智之別稱。其真智正遍知,故云無上正智。於法無有不知,圓明決斷為智,故云一切種智。

無上正等正覺
或謂一切種智
即佛智之別稱
其真智正遍知
故云無上正智
於法無有不知
圓明決斷為智
故云一切種智

用心了解啊!「無上正等正覺」,這個名詞我們常常在念,讀經也是常常看到,而我們聽經也常常聽到;常常看到、常常聽到,應該我們都很熟悉。它的名詞代表、表現就是,「一切種智」,所得到的是「正等正覺」;「正等」就是正正確確,完完全全就是全都是覺,而沒有迷,淨而無染,非常單純,那個覺悟的境界。這我們應該能夠知道,用什麼樣的語言、詞句,都無法比這樣的字更妥當,能夠描述出了,佛陀那個覺悟心性的清淨明朗,唯有用「正等正覺」,再加上了「無上」,就是無比;就是這樣,「盡虛空,遍法界」,那個正確的覺悟。

這在我們佛教的名詞,又是再說「一切種智」,這就是佛,表達佛陀覺悟那個境界,就是一切種智,也就是宇宙之間萬物,不論是什麼東西,全都含,包括在裡面。多麼的大、多麼的微細,微細到就像灰塵那麼的微細,微細到就像細菌那麼細小,這些裡面的道理,沒有一項不知道,叫做「一切種智」,完全包括在內。這是「正等正覺」的,一個代名詞──一切種智。總納起來,這就是「佛智」,佛智的別稱,也就是「真智正遍知」。是真,不是代名詞而已,是我們已經無法形容,所以用這樣的語言、詞句來代表。「真」是真正實有。這種的智,正遍,遍虛空法界,就是這樣。這種的覺,這種覺悟的智慧,無處不知,就是無法不知、無處不在,叫做「正遍知」。可見佛陀的覺悟,是無上甚深微妙智,也是微妙法,無不全都了解了。

「故云無上正智」。無上正智,無法比到這個智慧更正確的,那就是最正確的了。在《法華經》裡面,也有這樣說,佛陀的教法、佛陀的智慧、佛陀的覺悟是遍空界,沒有一樣不知道、不透徹的,所以「於法無有不知」。他是「圓明決斷為智」,是圓,很圓滿,他能夠非常的分明,歷歷分明。什麼樣的法,微細能夠為我們分析、分析,分析到淋漓盡致,從整,整體,慢慢地為我們分析、分析,分析到完全是空。從這個道理,分析到那個完全都空,才又在「空」之中,點出了「妙」,微妙的真理。再讓我們從這個真理,去會合虛空法界,一切萬物的道理,讓我們能夠入人群,善有為,在「心無罣礙,無罣礙故」,入人群中去善作有為法。或者是從人間所有為的,看得到、接(觸)得到,世間一切煩惱,我們開始發心入人群,在人群中所遭遇種種種種困難,要如何解?用佛法。學法的人,這麼多、這麼多的煩惱,要如何來堅定我們的道心?要如何將這些煩惱化為零,就是沒有了,有這樣的智慧去分析。

林林總總很多的苦難、煩惱,因為我們知道,「苦」從「集」來。人生結果那麼苦,他的依報、正報,就是這樣在受苦難,無奈,眾生共業。現在,這樣的生活,在這樣的大空間,是他與生俱來,人人共業──你貧,我也貧;你苦,我也苦,在這個大空間,大貧困的國家裡面,面面相觀苦不堪。不只是貧,欠缺物資,生來就在這樣貧賤苦難中,在生活。現在說這些話,大家的腦海中應該也會去想:世界中哪一個國際間,在新聞的影像上報導過;印象中在哪一個地方,有這樣這麼的貧困、這麼的苦難,不只是貧,他們在饑餓。能夠救嗎?很困難。難道都沒救了呢?有啦,就是要很多人的力,要這麼多人的心,轉一下,啟動,啟動愛心,不忍之心。不忍心那些困難的眾生,在受這種極端之苦,人間餓鬼,人間地獄!我們明明看得到。佛經之中地獄道、餓鬼道,這些名詞我們知道,但是地獄、餓鬼的境界,在哪裡呢?我們看不到,我們無法去體會。在地球上面我們看得到,雖然我們走不到,但是現在科技將影像拉回來,我們看到了。現在交通發達,若有心要去,就是幾十個鐘頭、一二十個鐘頭,哪怕很辛苦,有心要去也會到達。

雖然現在在地球上面,不是你想要去就能夠去,就是這個國際的規律──國有國法,國有國規;一個國和一個國,有什麼樣的邦交,或是沒有邦交,這還是又有一個障礙。要如何突破障礙呢?這只要有心不是沒有辦法,而國際也有一種國際的組織,國際的組織,能夠去突破那個藩籬,能夠在組織與組織之間去聯合,將愛如何去送達。就如(二0一七年)獅子山,就是大水災!我們大批的東西,趕緊及時用空運,這飛機就要轉,在哪一個國家落地,才又在哪一個國家再轉機,總共四天到達。那些人就能夠及時得救。

但是空運,運費就很貴!若想到救人,生命是無價去分析,所以還是一樣要趕緊,緊急維持生命的量,趕緊讓它到達去。但是這能夠維持的,才是一二十天的時間內的量,接下來就要趕緊即刻用水路走,大量的物資;遠的、近的,較近的比較快到,較遠的,量大,也是要到達。所以還要一兩個月,若要從臺灣出發,在水運就要五十多天。可見世界就是有這麼大,在這個地方要到非洲去,去到西非,那就是要繞這麼大的範圍。

可見,真,真實在那個地方受苦,而我們看不到,是不是沒有了呢?它還是有,距離很遠。離這麼遠,為什麼就要用這麼多的心?因為在生命無距離。生命不分遠近,生命是平等。佛陀,他普天之下,就是天地宇宙間,他一個覺,一個覺悟,他普遍了解,道理完整了,生命覺悟的整體也是完整的。既然你知道了,應該這分的愛要普及,同樣在人間;你知道,你有力量,那個地方需要,就是正是需要你這股的力量。其他有力量的人,無法知道;知道的人力量普及不到,這叫做因緣。知因緣,我們如是因、如是緣,我們就去為他們完成,要經過這麼多的動作,能夠完成;他們得救,我們心安。當然,有接觸到,就要有長久的關懷,這叫做因緣。

所以說起來,「圓明」,我們已經知道天下事,有這樣天下人在這個因緣中,因緣果報上,他們為什麼這麼苦呢?怎麼會都共同集中在那個地方呢?依報、共業,因緣果報在那裡。佛陀出生人間,就是要來了解,全都知道了,所以他的覺悟,是「四生慈父」、「三界導師」,天下全都是啊!哪一個地方受苦,和自己孩子在苦一樣,這就是我們要學的,佛陀教菩薩法,菩薩六度萬行。「六度萬行」,你既然知道,知道我們要圓因,我們要圓因,才有辦法能夠得到果,所以因、緣、果、報,我們給他一個活下去的緣,我們得到的結果,我們自在。

聽到別人在受苦難,我們心不堪忍;我們不堪忍眾生受苦難,所以要去救他,這就是我們知道了。「圓明」,要如何去造作?要「決斷」。為何很辛苦?在那個地方,原來就長年累月就是在苦難中,加上了大水災,這種這麼的苦難。家人,他們的家人也生離死別了,死亡、受傷、飢餓,全都集在那個國家,在那個地方。我們既然知道,我們應該要想出辦法,集很多人的愛心。這麼多人的力量,就是儲備著,哪一個地方有苦難,我們就要去幫助,所以我們就有國際救災,這個準備,所以,準備在什麼時候,國際間有災難,我們就要趕緊去造作、去運作;要運作,就要「圓明決斷」,發揮你的智慧,這是必定我們要走的。

所以,「云一切種智」。要知道天下事,在臺灣如何能夠知道,到獅子山去,不是只有臺灣去的力量,還要美國慈濟人長年累月,要在那裡陪伴。美國的慈濟人,有同仁(慈濟西非獅子山伊波拉疫情賑災專案負責人史蒂芬‧豐巴 Stephen Fomba)派駐在獅子山,所以他的訊息能夠回來得很快,要去的力量。其實美國要去到獅子山,臺灣要去到獅子山,都一樣那麼遠的距離,他(史蒂芬‧豐巴 Stephen Fomba)沒有比較近,但是有心。有心,轉一個念頭,距離就是這樣與我們這樣近,因為你有關心,自然這些生命,就拉近了我們的生命中。剛才在說,這樣為你們描寫,這樣這樣的境界,我們的腦海中,應該能夠浮現出了這樣的國家、這樣的景象。這也是我們的心,很快就靠近到他們的環境去,他們的苦難,我們很快就能夠體會了解到,我們起了不忍心,大家集合力量,我們本來就有這樣的準備,哪一個國家、哪一處有苦難,我們要及時趕緊去;不論是緊急的時間去,我們要如何,後面大量的物資再補充,這全都是要經過分析。粗、細,不論從空中走,從水路走,大量或者是急要,這都是要分析。所以,還是一樣,「一切智」、「道種智」。路要如何走?「一切種智」這全都需要。

佛有三智:
一、一切智
二、道種智
三、一切種智
即佛之智
一切道者
即一切諸佛之道法
一切種者
一切眾生之因種

佛陀他的智有三智,那就是第一「一切智」,知道,普遍世間的事情,我們要知道。第二「道種智」,「道種智」,我們知道了,這個道要如何走?是要從空中走?要從陸地走?要從水路走?都有道理。空中,空中有空中的路線,航空有航空的線;陸地有陸地的線,水路有水路的線;天地之間這麼的廣,它一定有它的航線,有它的陸地的路線,所以,我們同樣的道理,佛陀給我們一個方向,路我們要開。這個路開了,那就是已經在世界了,世界要通國際和國際間,已經開路出來了。海那麼大,一點點都不能偏差,那個方向若有一點點偏差,就迷在海裡;空中也不能一點點偏差,一點點偏差就迷在空中,危險啊!陸地也不能,就像在爬山的人,山路常常在爬,但是一點點方向偏掉了,就迷山,所以我們一定要有方向,我們要腳踏實地多走。修行與這一樣,方向有了,我們既決定我們的宗旨,我們的宗門是在修什麼宗門,你就要往這個宗門專心去力行。

宗旨、方向我們應該要知道,這就是「一切智」、「道種智」,還有第三「一切種智」。「一切種智」就是包含「一切智」,包含「道種智」,歸納起來就是「一切種智」。所以,「一切種智」,那就是佛陀智慧的別稱,這就是佛智,三智合一,就是佛的智慧。所以說起來,「一切道者」,即是「一切諸佛之道法」,這條路,是所有的佛、菩薩在走的路,方向就是「一切種智」,所了解這個智、路的方向。所以,「一切種者」,那就是(知)眾生的因緣果報。我們若是集三智合一,我們在人間群中,就不會讓它迷失了。這就是佛法,要能夠找回來,我們回歸到真如本性,必定要走出了這樣的路來;我們的宗旨、方向,一定要走出來。

所以,我們前面這樣說:「諸佛自在神通之力,諸佛師子奮迅之力,諸佛威猛大勢之力。」

諸佛自在神通之力
諸佛師子奮迅之力
諸佛威猛大勢之力
《法華經從地涌出品第十五》

這就是方向要對準,我們要發揮力量,以及那個迅速,要趕緊,不能懈怠,我們就要精進;精進就是不退轉,所以我們要有威猛大勢的力量,一心往前。

下面接下來這段文這樣說:「爾時、世尊欲重宣此義而說偈言。」

爾時
世尊欲重宣此義
而說偈言
當精進一心
我欲說此事
勿得有疑悔
佛智叵思議
《法華經從地涌出品第十五》

釋迦牟尼佛就告訴大家:「我們方向要正確,我們要把握,我們要精進。」這前面的經文,差不多讓我們了解。因為經文的內容重要,所以重複偈頌,說:「當精進一心,我欲說此事,勿得有疑悔」,佛智不可思議。那個時候,世尊開始將這個法說了,鼓勵大家,一個教誡,但是希望大家要依教奉行;應該要走的,要走,不要中途懈怠,這為我們教誡。所以,「當精進一心」,偈文這樣說。

爾時
世尊欲重宣此義
而說偈言
當精進一心:
佛慇切教誡
該當精進
是即當一心
勤行精進

佛用多麼殷切的心來教育我們,來警誡我們,「對的方向,你就是要直走,不要停歇,要勇猛精進,才有大勢力,才一定這樣過」。所以這就是佛,他很懇切來叮嚀我們,來教育我們。我們應該,「該當精進,是即當一心」,所以我們一定要一心,心不要退轉,一心一方向,我們要「勤行精進」。這是佛陀期待我們,要很懇切叮嚀我們、教誡我們。

所以,下面接下來說,「我欲說此事,勿得有疑悔」。

我欲說此事
勿得有疑悔:
佛欲明此大事因緣
誡勿得有疑悔
切莫心生退轉
即不能入道

佛陀現在要將這個法,很坦誠地讓大家知道,過去走過的路,也是很坦誠告訴大家,就是這樣經歷過這麼久這麼久。長遠劫以來,發心的時代一直到今生此世,之後修行、覺悟、教育,這個過去都開始這樣說過了。現在要告訴你們是如何來的?這從哪裡來,那個根本要讓大家知道。你們了解了,要勤精進!現在不能放逸;不只是要勤精進,還不能有懷疑。既然那麼久了,大家清楚了解了,現在要再說的話,就不要再有懷疑的心,要一心精進。該知道的,大家知道;知道了之後,接下來就不要有懷疑了。所以,「佛欲明此大事因緣」,要讓大家知道,諸佛菩薩來的因緣,人人的過程,所以教誡我們,「勿得有疑悔」,不要有疑。「切莫心生退轉」,這樣意這麼的殷切,不要退轉!退轉就離開了,不要退轉了。「即不能入道」,你若一退轉,就會無法入這個道來了。

佛的智慧是不可思議。真的是不可思議,甚深甚深,真實甚深,不可思議的法。而我們,過去佛陀耐心為我們解釋,雖然我們還未身體力行,我們還未體會到,也不要起懷疑。

佛智叵思議:
佛之智慧其義深遠
非常人之心所能思
口之所能議
故云佛智叵思議

所以,佛之智慧其義甚深,真的很深,「非常人之心所能思、口之所能議」。真正是不可思議,佛陀這樣的法,而我們看到,我了解了。了解,你沒有去身體力行啊!佛陀告訴我們,火宅,三界如火宅,你沒有被火燙到;火宅,就像那些孩子看到火宅,好玩。我們在看佛經,雖然告訴我們「火宅」,有的人是吹冷氣在看「火宅」,這段(經)文,我就很涼,「火宅」與我有什麼關係?文章不錯,我就繼續看。若用這樣的心態,是不對哦!

道理是真理,我們現在是沒遇到,讓我們遇到之時,那就像獅子山,那就是最極苦的境界去了。我們即使知道了,太慢了、這無奈了。所以我們這個時候沒有體會到,不能不,知道,我們也要如同身受,要有這個同理心;你若沒同理心,對你說很多話也沒有用。我在病、我在苦,我告訴你我有這樣的情形。在他的立場,是善解一下就過去了,要再說怎麼樣呢?就沒什麼話可說了,這同樣的道理。所以我們要有同理心,在遙遠的地方有這樣的苦,我們一定要付出。在我們近圍的人,我們要關心,我們應該要體貼,我們要有同理心,這是有這個同理心,我們才能夠振作起來;有同理心,我們才有辦法開發我們的智慧。我們若沒有同理心,我們永遠還是,拘束在你日子空過,拘束在你就是依、正的報,就是這樣的因緣。隨著因緣一段一段的生死過去,累積的業力,永遠這個智,智慧,絕對無法入我們的慧命中,再增加。

因為我們沒吸收到資糧,資糧沒有滋潤到我們的慧命,別人的事情,我們將它當作別人的,所以這個人群中的智慧,我們沒有去深入它。「煩惱即菩提」,別人的煩惱,我們就要提起了我們的智慧;這境界,用說的說不清楚,應該就用境界我們來接受,來激勵我們,這就是都在教誡我們。這不知不覺,永遠就沒有用,所以說起來,不是我們凡夫,這不想要精進的人,所有辦法去體會到。「佛智」,佛的智慧,它含著那麼深的道理,我們怎麼會知道呢?我們就是要在,近的地方,我們要有同理心,我們才有辦法去體會他的心理。人與人的心這麼接近,人的心理都體會不到,天下事物生理,我們怎麼有辦法體會得到呢?我們「一切智」要如何來呢?「道種智」要如何來?「一切智」,「一切種智」,我們要如何成就呢?沒有辦法!所以,連「一切智」,我們就做不到了,一切人的心態、一切人的生態,生活的生態,我們就無法體會,我們要如何,去體會天下苦難事呢?

入人群,總是要去了解,所以說「煩惱即菩提」,人群中多煩惱,我們入人群去,我們才知道,才有辦法增長我們的智慧;感受到這是苦,同理心去感受苦,我們才能夠增長我們,能夠滋潤我們的慧命。常常譬喻過,蓮花是在蓮池中綻放的,它能夠很營養的蓮花起來,是在蓮池裡面,蓮池是污泥,污泥是因為蓮花,所以能夠將它美化,大家靠近蓮池來,來觀賞蓮花。同樣的道理,我們進入煩惱的群眾中去,我們去了解,不是好玩進去人群,是真正要探討道理進去人群,這就是菩薩。所以我們想要學菩薩道,我們要去體會佛意,要去了解佛心、體會佛意,才有辦法接近佛的智慧。

所以,佛甚深的法,它的義理深遠,不是一般人有辦法(理解)。而我們就要看,我們用什麼心來面對,接受到佛的真實法,我們就是要身體力行。我們若沒有身體力行,讓你文字很美,我們也無法去體會到。要說佛陀那個智慧,真的是前面幾句話──「無上正等正覺」,或者是「一切種智」,這樣來描述他。其實智慧是深遠,不是我們簡單說得出來。所以,佛智是不可思議,我們豈能不用心呢?

接下來經文又說:「汝今出信力,住於忍善中,昔所未聞法,今皆當得聞,我今安慰汝,勿得懷疑懼,佛無不實語,智慧不可量。」

汝今出信力
住於忍善中
昔所未聞法
今皆當得聞
我今安慰汝
勿得懷疑懼
佛無不實語
智慧不可量
《法華經從地涌出品第十五》

佛陀告訴我們,在經文之中就這樣說,佛絕對沒有不誠實的話,為我們說出來,我們應該相信,不要有疑。「汝今出信力,住於忍善中」。你現在已經發心要行菩薩道了,就是很難得,你現在已經,將你的這個相信,已經培養出來了,面向著菩薩道要走。

汝今出信力
住於忍善中:
學道者非有信力
不能精進
故名信力
汝今出自信心之力
住於忍耐善法之中

佛陀將聲聞、緣覺,已經讓他們能夠信解了,這個信解,〈信解品〉,我們也看到了、說過了,「信解」。所以,四位大弟子已經了解了,也開始知道有寶藏,是自己沒有發現,現在要相信,原來自己也是長者的孩子,也是很富有,擁有這麼多的寶藏,要相信。

我們現在也知道,知道佛陀的教法是在我們自己,我們人人本具,我們現在都相信了,也發心要行菩薩道,這很不簡單。所以,「學道者非有信力,不能精進」。我們要學道,我們若沒有信力,我們絕對無法精進,我們的信就是沒有很徹底,沒有很強信,才會這樣進進退退,這智力不能夠集中。這就是因為我們的信根不健全,所以不能精進。「故(名)信力」,我們在《三十七助道品》,也有說過。所以,「汝今出自信心」,這個力量既然出來了,我們應該要,「住於忍耐善法之中」。我們既然在「信」,我們在這個善法就是行菩薩道,我們的宗門應該要身體力行,這是宗旨,這是方向。所以,「由信而有勢力」,因為你有信,你自然你就有勢力。

由信而有勢力
信根增長
破諸邪信
不為偏小所動
信為道源
生之可以入道
善為道資
忍之可以成果

「信根增長」,就能夠「破諸邪信」,這邪信全都破除了。所以,「不為偏小所動」,不會被這個偏的道,將我們誘惑去,不會被這個邪的信念,將我們引去。所以這個「信為道源功德母」,能夠長養我們一切諸善根,這我們都常常知道。「生之可以入道」,我們信根若生起來了,自然我們就能夠走進這條道路;方向我們若知道,我們就能夠走進道路。不要中途生疑,或者是懈怠;疑心一起就懈怠下來,明明知道道路是對的,但是覺得很遠,就這樣懈怠下來。在〈化城喻品〉也是這樣說,不可哦!我們要一心精進。

所以,「善為道資」。這個善法,行一切善,菩薩道是我們慧命的資糧,眾生就是我們的道糧的養分,所以我們應該要入人群行善法。菩薩「六度萬行」,這就是我們的一條路,諸佛菩薩就是這樣走過來。所以,「忍之可以成果」,只要你真的忍,怎麼辛苦,我相信,我就是這樣做,情甘意願,就是這樣一路去。所以,「昔所未聞法,今皆當得聞」。

昔所未聞法
今皆當得聞:
昔所未聞圓妙之法
今於此會悉當得聞

過去不曾聽到的法,過去這個那麼圓妙的法,我們還不曾聽到,今於這個法華會上,我們已經應該能夠得到了。只要你從開頭的「跡門」,一直到現在開始的「本門」,回顧來時路,路是如何走過來,用心。所以,「我今安慰汝,勿得懷疑懼」。

我今安慰汝
勿得懷疑懼:
我今安慰於汝
聞妙法
勿得懷疑憂懼
疑懼:
疑其所化之跡
懼其所成之大

佛陀說:「我現在很懇切安慰你,不要失信心,不要有懈怠,不要懷疑。」這是佛陀殷切來教育我們。「聞妙法勿得懷疑憂懼」,將要聽這個妙法,不要懷疑,也不用擔心路還那麼遠,總是方向對,信方向,路踏實步步前進,不要疑懼。「疑其所化之跡」。不要懷疑,佛陀過去是這樣走過來的,是這樣來的,那個「跡門」已經讓我們知道。「懼其所成之大」,不要去想:佛陀難道有走那麼久的路,走那麼的多?難道真的度那麼多人?無量數的人一直來,讓佛陀三化淨土,化穢土為淨土來容納這麼多人。不要懷疑,過去的既不要懷疑,也不必驚懼佛所說的是不是實。

所以,這個地方,佛陀就再加強語氣說:「佛無不實語,智慧不可量。」

佛無不實語
智慧不可量:
佛口所宣
一一稱實
智慧深遠
不可度量

你們要知道,佛沒有不實在的話。所以佛說出來的話都是真實法,「佛口所宣,一一稱實,智慧深遠,不可度量」,真無法讓你測量。

「佛無不實語」。絕對沒有不實的話,所以來教誡我們弟子諦聽,要用很誠意來聽,聽佛陀所很誠意要告訴大家。要有誠意對誠意,佛陀的本懷,一心就是要告訴大家這些話,「佛無不實語」,大家要誠意來接受。

佛無不實語
告誡諦聽誠言
所謂日月墮落
須彌傾動
諸佛實言
無有異

「所謂日月墮落」,我們《藥師經》你們常常在誦,日月可墮落,須彌山可傾動,但是「諸佛實言,無有異」。須彌山可傾動,世間說須彌山穩如泰山、穩如須彌山,其實它也有動搖之時,但是佛的真理是沒有動搖。因為佛陀告訴過我們了,器世間成、住、壞、空,這是實的道理,連須彌山都有傾動,但是道理,絕對永遠都是(不變),所以佛陀的真實語我們要相信。

所以大家要用心,佛陀那麼懇切,告訴我們「佛無不實語」,絕對沒有不實在的話,告訴大家的話句句都實,不要聽不懂。每次若在說話,聽不懂,聽不懂就要再重新說,在說的話已這麼淺白,還是,還是不了解,要用心,要信心,有信的用心,自然再深的法都是聽得懂;要聽懂,就是要身體力行。所以說起來,這個同理心,不論是心理、生理、物理,天下一切道理普遍了解,從最近的,我們就要去體會、去了解。這只有一項──信心,多用心!


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發表主題: 回復: 20181123《靜思妙蓮華》佛有三智 勿懷疑懼 (第1486集) (法華經·從地涌出品第十五)   周六 12月 15, 2018 11:47 am

Explanations by Master Cheng-Yan
Subject: The Buddha’s Three Wisdoms (佛有三智 勿懷疑懼)
Date: November.23.2018

“’Supreme, universal and perfect enlightenment’ and ‘all-encompassing wisdom,’ are other terms for Buddha-wisdom. This is true wisdom and complete awakening, thus it is called supreme, perfect wisdom. There is no Dharma that He does not know. This wisdom is perfect, radiant and decisive, thus it is called all-encompassing wisdom.”

We must mindfully seek to comprehend this! “Supreme, universal and perfect enlightenment” is a phrase that we often say. While reading sutras, we often see it too. Furthermore, when we listen to sutras, we often hear it as well. Since we often see and hear [this phrase], we should be very familiar with it. This phrase represents and refers to “all-encompassing wisdom.” What [the Buddha] attained was “universal and perfect enlightenment.” “Universal” refers to perfect and complete enlightenment without delusions; It is pure, without defilements and very simple. This is the state of enlightenment. We should be able to know that no other words or phrases we use can more appropriately describe the purity and brightness of the Buddha’s awakened mind. The only phrase to use is “universal and perfect” and moreover “supreme”; this means incomparable.

In this way, “It pervades the universe and all Dharma-realms.” This is perfect enlightenment. In the terminology of the Buddhist teachings, we also talk about “all-encompassing wisdom.” This refers to the Buddha; it expresses the state of His enlightenment, which is all-encompassing wisdom. This means that all things in the universe, no matter what they are, are all included in it, no matter how big or how minute. It can be as minute as a dust particle, as tiny as a bacterium. Of the principles contained within, there is nothing that [the Buddha] does not know. This is called “all-encompassing wisdom”; it encompasses everything. This is a synonym for “universal and perfect enlightenment.” This is “all-encompassing wisdom.” To summarize, this is “Buddha-wisdom”; it is another name for Buddha-wisdom. It is also “true wisdom and complete awakening.” This [wisdom] is true and not just a label. It is beyond what we can describe, so we use this language and these phrases to represent [this wisdom]. It is “true” since it truly and surely exists. This sort of wisdom completely encompasses the Dharma-realm of the universe. In this way, with this sort of awakening, this wisdom of enlightenment, there is no place He does not know. There is no Dharma He does not know and no place where He does not reach. Hence, this is called “complete awakening.”

It is evident that the Buddha’s enlightenment is a supremely profound, subtle and wondrous wisdom. It is also subtle and wondrous Dharma. There is nothing that He does not understand. “Thus it is called the supreme, perfect wisdom.” Supreme, perfect wisdom [means that] it is not possible to have a more correct wisdom; it is the most accurate. In the Lotus Sutra, it also says that the Buddha’s teachings, His wisdom and His enlightenment pervades the universe. There is nothing that the Buddha does not know or fully understand.

Therefore, “There is no Dharma that He does not know.” His “wisdom is perfect, radiant and decisive.” [His wisdom] is perfect, very perfect. He can discern [everything] clearly. Whatever kind of Dharma it is, [the Buddha] can analyze it in great detail for us. He can analyze it fully and completely. From [the matter] as a whole, [He can] patiently analyze it for us, to the point where it is completely empty. From this principle, [the Buddha] analyzed until it is completely empty. Then, from “emptiness,” [He] pointed out the “wondrous,” the subtle and wondrous true principles. He then helped us bring this true principle together with the principles of all things in the universe so that we can go among people and do conditioned good deeds. “[Our] mind is without hindrances; there are no hindrances.” So, we can go among people to do good deeds through conditioned phenomena. Or from that which is conditioned in the world, we will be able to see and encounter all sorts of afflictions in this world. When we begin to form aspirations to go among people, how do we overcome all sorts of difficulties that we encounter? We use the Buddha-Dharma.

For people who are learning the Dharma, with so many afflictions, how can we be firm in our spiritual aspirations? How can we transform these afflictions to zero, so that they turn into nothing? We must use wisdom to analyze them. There are all types of suffering and afflictions. We know that “suffering” comes from “causation,” so people’s life ends up being filled with so much suffering. Due to their circumstantial and direct retributions, they suffer in such a way. They are helpless; this is the collective karma of sentient begins. Right now, the kind of life they have in this greater environment is what they were born in; it is also everyone’s collective karma. Everyone is poor, and everyone is suffering. In this environment, in a greatly impoverished country, all they can do is helplessly look at each other with their unbearable suffering. Not only are they poor and lacking resources, they are born into such poverty and suffering; this is their lives.

With what I am saying now, everyone should be thinking in your minds about certain countries in the world that were reported in the news videos. In our memory, there are such places that are so impoverished and have so much suffering. Not only [are the people] poor, they are straying. Can we help them? It is very difficult. Is it impossible to help them? It is possible. If just requires the strength of many people. It requires a great number of people to transform their hearts a little and inspire their love, their heart of compassion. We cannot bear to see sentient begins in difficulty undergo these extreme sufferings. They live in the hungry ghost realm on earth and in hell on earth. We can clearly see [their suffering]. We know these terms, the hell realm and the hungry ghost realm, that are mentioned in the Buddhist sutras. But where is the hell or the hungry ghost realm? Because we cannot see them, we cannot comprehend [what they are like]. But we can see [these realms] here on Earth. Although we cannot go there, today’s technology can bring back images, so we can see them. Nowadays, transportation is very advanced. If we have the resolve to go there, even if it takes dozens of hours, ten or twenty hours, despite how difficult it may be, we can get there if we have the resolve. However, currently in the world, we cannot go anywhere as we please. There are international rules; each country has its laws and regulations. Between one country and another, there may or may not be diplomatic relations. This is yet another obstacle. How can we overcome these obstacles? As long as we have the resolve, it is not impossible. Globally, there are also international organizations that can overcome those obstacles and help connect organizations to find ways to deliver love [to places in need].

For example, [in August, 2017], in Sierra Leone, there was a big flood. We have a large amount of supplies that need to be very quickly delivered by air cargo. This requires transferring between flights; [the items] will arrive in a certain country, and then be transferred onto another flight. In all, it will take four days [for the items] to arrive. The people can then be helped in a timely manner. While air transport is very costly, if we think about saving people, we cannot analyze the price of a life. So, we must hurry [to deliver] the amount [of supplies] needed to sustain lives in the emergency. However, the amount of supplies would only last between 10 and 20 days.

So, next, we have to quickly send the large amounts of supplies by cargo ships the large amount of supplies by cargo ships. [There are supplies that are] near or far. [Supplies] arrive faster if they are closer. For those that are farther, even with a large amount, they will still arrive eventually. So, it will take one to two months; if [the supplies] set off from Taiwan, to transport via sea would take over 50 days. We can see that the world is so big. To go from here [in Taiwan] to Africa, to western Africa, [the supplies] will have to take such a long route. We can see that, in truth, there is suffering there. If we do not see it, does it mean it is not there? It is still there, but at a very great distance. If the distance is so great, why do we need to exert so much effort? Because between lives, there is no distance. No matter how near or far the lives are [from us], all lives are equal. The Buddha, in this world, meaning our universe, once He attained enlightenment, understood everything; He completely [comprehended] the principles and because fully enlightened to all principles of life. Since we understand [the principles], we too should make this live widespread in the world. We know [the principles] and we have the strength. What that place needs is exactly our strength. Other people who have the strength may not know [of their suffering], while people who know of it may not have sufficient strength to reach to [that place]. These are called causes and conditions. We must know about the causes and conditions. We have such causes and conditions, so we go to help complete [the conditions for those in suffering]. We must go through so many steps in order to complete [their causes and conditions]. When [people in suffering] are saved, we feel at ease. Of course, when we encounter [them], then we must provide long-term care. This is called having causes and conditions.

So, we say that [this wisdom is] “perfect and radiant”. We already know that all matters in the world and every person in the world are subjected to causes and conditions and the law of karma. Why are they suffering so much? Why are they all in that same place? It is because of circumstantial retribution and collective karma, the law of karma, that they are there. The Buddha was born in this world so that He could understand [all this]. [He] knew all this. So, he awakened as the “kind father of the Four Kinds of Beings” and “the guiding teacher of the Three Realms” for all [sentient beings] in the world. Wherever there is suffering, it is as though His own children were suffering. This is what we should learn. The Buddha taught the Bodhisattva Way for Bodhisattvas to actualize the Six Paramitas in all actions. We must “actualize the Six Paramitas in all actions”. We know that we must perfect the cause. We must perfect the cause in order to attain the fruit. Therefore, [there are] causes, conditions, effects and retributions. We give them the conditions to continue living. The result we attain is that we are at ease. When we hear that people are suffering, we cannot bear it. we cannot bear for sentient beings to suffer. So, we want to go help them. This means that we understand [the principles].

When it comes to “perfect and radiant [wisdom], how do we gain it? We must be “decisive”. Why is it taxing? In that place, originally, people had already been suffering for a very long time. With the addition of a great flood, the suffering is [even more unbearable]. Families are separated in life or death. Death, injuries and hunger are all gathered in that country, in that place. Since we know [about this], we should think of ways to gather the love of many people and the strength of many people and keep them on reserve so that whenever disasters happen in a place, we can go and help. Thus, we have a preparedness for international disaster relief. [We are] prepared so that, whenever there is a disaster internationally, we can quickly start working and carrying it out. In order to carry it out, we must have “perfect, radiant and decisive” [wisdom]. We must exercise this wisdom. This is certainly what we should do.

So, “it is called all-encompassing wisdom”. We need to know about the matters of the world. How could we know from Taiwan that we should go to Sierra Leone? It is not just [people] from Taiwan that are going. It has required the [volunteers] from the US to accompany [the people there] over many years. Tzu Chi USA has an employee stationed in Sierra Leone. So, he could quickly relay back the information regarding what we need to send there. In truth, going from the US to Sierra Leone and going from Taiwan to Sierra Leone is an equally great distance. [This employee] is no closer [to Taiwan than the US], but he has the dedication. With his dedication, with a change of mindset, the distance to us can become very short. Because we care, these lives [in Sierra Leone] naturally are drawn near to our lives. With what I just said, with what I described for you about their situation, in our minds, an image of this country should appear in our minds. In this way, our hearts will very quickly drew near to their environment. We could very quickly realize and comprehend their suffering. We gave rise to great compassion for them, and we all gathered our strength together. We were already prepared before this. No matter in what country suffering occurs, we must promptly go there. Whether it is going there in times of emergency or [determining] how we should replenish the great volume of supplies afterwards, everything requires analysis. No matter if it is a general or detailed [plan], whether we transport by air or by water or whether it is large amounts or emergency needs, this all requires analysis. So, in the same way, [there is] the “wisdom of all Dharma” and the “wisdom of all paths”. How should we get there? This all requires “all-encompassing wisdom”.

“The Buddha has Three Kinds of Wisdom: 1. The wisdom of all Dharma. 2. The wisdom of all paths. 3. All-encompassing wisdom. This is the Buddha-wisdom. “All paths” refers to the teachings of the path of all Buddhas. “All-encompassing” refers to the causal seeds of all sentient beings”.

The Buddha has three kinds of wisdom. The first is the “wisdom of all Dharma”. We must know what happens everywhere in the world. The second is the “wisdom of all paths”. With the “wisdom of all paths”, we know how we should walk the path. Should we go by air? Should we go by land? Should we go by water? There are principles to all of this. To go by air, there are air routes to take. Traveling by air has its own routes. Traveling by land has its own routes. Traveling by water has its own routes. The world is so vast, and there are certain air and sea routes and certain land routes. So, by the same token, I have been saying that the Buddha gave us a direction, but we must clear the path ourselves. Once we clear the path, then [the path] leads into the world. In the world, between countries, we have already cleared this path. The ocean is so vast, so we cannot deviate [from the route] at all. If we deviate in our direction even slightly, we will be lost at sea. Nor can we deviate even slightly in the air. A slight deviation means that we will be lost in the skies. It is dangerous! Likewise, we cannot [deviate] on land, just like people who go hiking. They often hike on the mountain paths, but if they deviate even slightly from their direction, they will be lost in the mountains. So, we must have a direction and take steady steps and walk extensively.

It is the same in spiritual practice. Once we have our direction, once we have decided on our goal and what the practice of our school of Buddhism is, then we must single-heartedly focus on practicing this school of Buddhism. We should know what our aim and direction is. This is the “wisdom of all Dharma” and the “wisdom of all paths”. There is also a third, “all-encompassing wisdom”. “All-encompassing wisdom” encompasses the “wisdom of all Dharma” and “wisdom of all paths”. Encompassing them is “all-encompassing wisdom”. So, “all-encompassing wisdom” is another name for the Buddha’s wisdom. This is Buddha-wisdom. The combination of the three kinds of wisdom is the Buddha’s wisdom.

So, “all paths” refers to “the teachings of the path of the Buddhas”. This path is the path which all Buddhas and Bodhisattvas are walking on. The direction of this path is guided by the understanding of all-encompassing wisdom”. So, “all-encompassing wisdom” is [the understanding of] the law of karma. If we combine these three kinds of wisdom into one, when we go among people, we will not become lost. This is the Buddha-Dharma. We must be a le to rediscover and return to our nature of True Suchness. We must be able to walk upon this path. We must be able to walk toward our goal and our direction.

So, the previous [sutra passage] speaks of, ”all Buddhas’ power of freely using spiritual powers. Their power of a lion’s swift vigor and Their power of mighty and fierce great strength.”

This means we must be right in our direction. In order to exercise the strength and the speed [that we need], we must hurry and not be lax. So, we must be diligent. To be diligent means to be non-retreating. So, we must have the strength of mightiness and fierceness and wholeheartedly go forward. The next passage states, “At that time, the World-Honored One, wishing to restate His meaning, spoke in verse”.

“At that time, the World-Honored One, wishing to restate His meaning, spoke in verse, You must advance diligently and be of one mind. I wish to speak of this matter. You must not have any doubts or regrets, for the Buddha-wisdom is inconceivable and indescribable.

Sakyamuni Buddha told everyone, “We must be correct in our direction. We must seize [the moment]. We must be diligent. The passage above helps us more or less understand. Because the content of the passage is so important, He repeated it in the verse, saying, He repeated in the verse, saying. “You must advance diligently and be of one mind. I wish to speak of this matter. You must not have any doubts or regrets.” The Buddha-wisdom is inconceivable. At that time, the World-Honored One had begun to expound this Dharma. He encouraged everyone and instructed them. However, He wished that everyone would practice according to the teachings. Whatever path we should walk on, we should walk it. We should not become lax midway. This was His instruction. So, “You must advance diligently and be of one mind.

This is what the verse states. At that time the World-Honored One, wishing to restate His meaning, spoke in verse, “You must advance diligently and be of one mind”: The Buddha earnestly instructed them that they must advance diligently. This means they must of one mind as they diligently practice and advance.

The Buddha was so earnest in teaching us and instructing us. “With the right direction, you must go straight on it. You must not stop to rest; you must be courageous and diligent. Then you will have great force and power and get through it”.

So, this is the Buddha. He very earnestly reminded us and taught us. We should “advance diligently. This means [we] must be of one mind. Our minds must not retreat. We must be of one mind and one direction and “diligently practice and advance”. This is the Buddha’s expectation for us. [He] very earnestly reminds us and instructs us. So, next it says, “I wish to speak of this matter. You must not have any doubts or regrets”.

I wish to speak of this natter. You must not have any doubts or regrets: The Buddha wished to explain this one great cause. He admonished them to not have any doubts or regrets and to never give rise to thoughts of retreating. Otherwise, they will be unable to enter the path.

Now, the Buddha let everyone know about this Dharma very candidly. Regarding the paths He had walked on before, He also very candidly told everyone how long it took to go through them. [He talked about] countless kalpas ago when He formed aspirations and all the way until this lifetime, then about His spiritual practice, enlightenment and teaching. He began to speak about His entire past.

Now, He wanted to tell everyone how this all came about. He wanted everyone to know about where all this came from, about the origin. Once we understand, we must diligently advance. Now, we cannot be lax. Not only must we diligently advance, we must not have any doubts. Since it has been so long, and everyone clearly understands [the past], we must not have a doubtful mind anymore about that which He speaks of now. We must be wholeheartedly diligently. What should be known, everyone knows. Now that we know, we must not be doubtful anymore.

So, “The Buddha wished to explain this one great cause”. [He] wanted everyone to know all Buddhas’ and Bodhisattvas’ causes and conditions for coming and the process that everyone goes through. So, [the Buddha] admonished us to “not have any doubts or regrets”. We must not be doubtful. [we must] “never give rise to thoughts of retreating”. [The Buddha] was so earnest in His intentions, so we must not retreat. If we retreat, we would depart [from the path], so we must not retreat. “Otherwise, [we] will be unable to enter the path.” Once we retreat, we will not be able to enter the path. The wisdom of the Buddha is inconceivable. Truly, it is inconceivable. It is extremely and truly profound. It is inconceivable Dharma. As for ourselves, in the past, the Buddha patiently explained [the Dharma] to us. Although we have not put it into practice and cannot comprehend it yet, we should still not give rise to doubt.

The Buddha-wisdom is inconceivable and indescribable: The meaning of the Buddha-wisdom is deep and profound. It is beyond what the minds of ordinary beings are able to conceive of and beyond what their words are able to describe. So, He said, “the Buddha-wisdom is inconceivable and indescribable.

So, the meaning of the Buddha-wisdom is deep and profound. This is truly profound. “It is beyond what the minds of ordinary beings are able to conceive of and beyond what their words are able to describe.” It is truly inconceivable.

This is the Buddha’s Dharma, and we have seen it and understood it. We have understood it, but we have not put it into practice. The Buddha tells us about the burning house, that the Three Realms are a burning house. We have not been burned by the fire, but [in this] burning house, [we are like] those children who see the burning house and think it is a lot of fun.

When we are reading the sutras, although they tell us about the “burning house,” some of us are reading about the “burning house” while in an air-conditioned room. While [reading] this sutra passage [we may think], “I feel quite cool what does the ‘burning house’ have to do with me?”. “But the writing is good, so I will continue to read it.” If this is our attitude, it is not right! The principles are true principles. It is just that we have not encountered [the fire].

When we encounter it, it will be like in Sierra Leone; We will be in the state of extreme suffering. Once we know it, it will be too late, there will be nothing we can to. So, during this time, although we have not felt it ourselves, we must still know it. We were experiencing it ourselves. We must have this empathy. Without empathy, no matter how much others tell us, it is useless. Others may be sick and suffering and telling us about their circumstances. We may only show a bit of understanding for their situation and let it go. What else can we say? There is nothing else to say. This is the same principle.

So, we must have empathy. When there is suffering in a faraway place, we must go to help. As for the people around us, we must care for them. We must be considerate. We must have empathy. It is with empathy that people can get back on their feet. Only with empathy can we develop our wisdom. If we do not have empathy, then we will forever be trapped with our days passing in vain. We will be trapped in circumstantial and direct retribution. These will be our causes and conditions. We will follow our karmic conditions lifetime after lifetime and accumulate karma. Then, forever, this wisdom certainly cannot become part of our wisdom-life and grow. This is because we do not absorb the provisions; the provisions do not nourish our wisdom-life. We treat other people’s business as only theirs.

So, we do not delve into the wisdom that is found among people. “Afflictions are Bodhi” With other people’s afflictions, we should utilize our wisdom. This state is hard to describe through words, so we should just take in this state and use it to spur ourselves onward. This is all to instruct us. If we are unconscious of others, we will never [be able to grow our wisdom]. So, all in all, this is not something we ordinary beings, people who do not want to advance forward, would be able to comprehend “Buddha-wisdom,” the Buddha’s wisdom, encompasses such profound principles. How can we understand it? What we should do is to have empathy for [those who] are around us. Only then can we understand others’ feelings. People’s hearts are so close to each other, but we cannot even understand. So, how could we understand the principles of all things in the world? Where does our “wisdom of all Dharma” come from? Where does our “wisdom of all paths” come from? How can we attain “all-encompassing wisdom”? We cannot. So, we cannot even attain “wisdom of all Dharma”. We are unable to understand all peoples’ state of mind and way of life, so how could we comprehend all the suffering in the world? Going among people is ultimately for us understand [others].

So we say, “Afflictions are Bodhi”. There are many afflictions among people. When we go among people, we will then know [their afflictions] and be able to grow our wisdom. By [realizing] that this is suffering and using empathy to feel that suffering, we can grow and nourish our wisdom-life. If often use the analogy of lotuses blooming in a lotus pond. The pond can nurture the lotus flowers to grow. The lotus pond is full of mud. It is because of the lotus that the mud is beautified. So, everyone draws near the lotus pond to admire the lotus.

By the same token, we go among afflicted sentient beings to understand [the principles]. We do not go among people for fun. We go among people to truly explore the principles. This is what Bodhisattvas are like. So, since we want to learn the Bodhisattva-path, we must seek to comprehend the Buddha’s intent. We must understand the Buddha’s mind and comprehend His intent. Only then can we draw near to the Buddha’s wisdom. So, the Buddha’s profound Dharma has deep and far-reaching meanings. It is not something normal people are able to understand. So, for us, it depends on what kind of mindset we use to face it. For us to receive the Buddha’s True Dharma, we must put it into practice. If we do not put [the Dharma] into practice, even though the sutra text may be very beautiful, we still cannot comprehend it.

When speaking of the Buddha’s wisdom, it is truly about those first few lines, “supreme, universal and perfect enlightenment” or “all-encompassing wisdom”. This is how we describe [His wisdom]. In truth, [His] wisdom is deep and profound. It is not something we can speak of easily. So, the Buddha-wisdom is inconceivable. How can we not be mindful?

The next passage continues, “Now you must give rise to the power of faith and abide in the virtue of patience. This Dharma has never been heard in the past; now you are all about to hear it. I comfort you now; do not have any doubt or fear. The Buddha speaks nothing but the truth, and His wisdom is unfathomable”.

The Buddha told us this. This is what the sutra passages say; the Buddha certainly did not speak of anything untrue. What He told us, we should believe without a doubt. “Now you must give rise to the power of faith and abide in the virtue of patience.” We have now already formed aspirations to walk the Bodhisattva-path. “Now” refers to how at last, we have already cultivated this faith. We must face and go toward the Bodhisattva-path.

Now you must give rise to the power of faith and abide in the virtue of patience: Without the power of faith, spiritual practitioners cannot advance diligently. Thus, it is called the “power of faith”. Now you must give rise to the power that comes from faith and abide in the virtue Dharma of patience.

As for Hearers and Solitary Realizers, the Buddha had already helped them have faith and understand. This faith and understanding, we have read and spoken about it in the Chapter on Faith and Understanding. This is “faith and understanding”. So, the four great disciples had already understood and began to know that there are treasures that they had not noticed themselves. Now, we must have faith that we are like the child of the elder. [We are] also very wealthy and possess so many treasures. We must have faith. Now we also know that the Buddha’s teachings are within us. We all intrinsically have them. We now have faith in them all and have also formed aspirations to walk the Bodhisattva-path. This is not at all easy.

So, “Without the power of faith, spiritual practitioners cannot advance diligently”. If we want to engage in practice but do not have the power of faith, then we certainly cannot advance diligently. Because our faith is not complete and not very powerful, we keep advancing and retreating in this way. We cannot concentrate our power of wisdom because our root of faith is unsound. So, we are unable to be diligent. “Thus, it is called the ‘power of faith”’. In the 37 Practices to Enlightenment, we have also discussed this. So, “Now you must give rise to [the power] that comes from faith”. Since this power has arisen, we should “abide in the virtue Dharma of patience”. Since we have “faith,” with this virtuous Dharma, we must walk the Bodhisattva-path. In our school of Buddhism, we should put [the Dharma] into practice. This is our goal and our direction. So, “With faith, we will have strength”. When we have faith, we will naturally have strength.

With faith, we will have strength. When our root of faith grows, we will destroy all evil beliefs and will not be swayed by deviant teachings. Faith is the source of the Way. When it grows, we can enter the path. Virtue is the provisions of the path. With patience, we can attain fruition.

“When our root of faith grows,” we can “destroy all evil beliefs”. We will destroy all evil beliefs. So, “[We] will not be swayed by deviant teachings”. So, “[We] will not be swayed by deviant teachings.” [We will] not be lured toward this deviant way. We will not be tempted by evil beliefs. So, “Faith is the source of the Way, the mother of merits and virtues.” [It] can continuously nature all of our roots of goodness. We always know this. “When it grows, we can enter the path.” If we give rise to our roots of faith, then naturally we will be able to enter this path. If we know the direction, then we will be able to enter this path. We must not give rise to doubts midway or become indolent. Once a doubtful thought arises, we become indolent. Even though we know that this path is the right one, we think that it is very long, and thus we become indolent. The Chapter on the Parable of the Conjured City also mentioned this. We must not do that! We must be wholeheartedly diligent.

So, “Virtue is the provisions of the path.” This virtuous Dharma is practicing all good deeds; the Bodhisattva-path is the provisions of our wisdom-life. Sentient beings [provide] the nutrients for the provisions of our path. So, we should go among people and practice virtuous Dharma. Bodhisattvas “actualize the Six Paramitas in all actions.” This is our path. All Buddhas and Bodhisattvas have been through this. So, “With patience, we can attain fruition.” As long as we truly have patience, no matter how tiring it is, we will have faith and continue on; we will be willing and keep going on the path this way. “This Dharma has never been heard in the past; now you are all about to hear it.” It is the Dharma that we have not heard of before; this Dharma that is perfect and wondrous, we have not heard of it before. Now at this Lotus Dharma Assembly, we should be able to [hear] it; we must follow from “the manifest” at the start to “the intrinsic” that is starting from now and reflect upon the path we came from. We must be mindful! “I comfort you now; do not have any doubt or fear.”

I comfort you now; do not have any doubt or fear: I comfort you now; when you hear the wondrous Dharma, do not have any doubt, worry or fear. Doubt or fear [refers to] doubting any of His manifestations or fearing the greatness of His attainment.

The Buddha said, “I now comfort you very sincerely. Do not lose faith. Do not be indolent. Do not be doubtful.” This is how the Buddha earnestly teaches us. “When you hear the wondrous Dharma, do not have any doubt, worry or fear.” We are about to hear the wondrous Dharma; we must not doubt it nor worry that the road is still long. With the right direction, we must have faith in the direction and be steadfast as we go forward. We must not have doubt or fear. [We must not] “doubt any of His manifestations.” This was the journey of the Buddha in the past; this is how He came [to this point]. He already let us know the “manifest.” We must not “fear the greatness of His attainment.” We must not think, “Did the Buddha truly go through such a long journey and experience so much? Did He truly transform that many people?” Countless people continuously came, and the Buddha thrice transformed the pure lands. He transformed defiled lands into pure lands to accommodate all these many people. We must not be doubtful. We must not doubt what was in the past, nor do we need to fear whether what the Buddha said is true or not.

So, here, the Buddha further emphasized this, saying, “The Buddha speaks nothing but the truth, and His wisdom is unfathomable.” We must all know that the Buddha does not speak falsehoods. So, everything the Buddha says is True Dharma. “Every word the Buddha speaks is true. His wisdom is so deep and profound that it is unfathomable.” It truly is impossible to fathom. “The Buddha speaks nothing but the truth.” There are certainly no falsehoods.

So, He instructed us disciples to listen carefully. We must listen with great sincerity to what the Buddha very sincerely teaches everyone. We must meet [His] sincerity. The original intent of the Buddha is nothing but to tell everyone all of this. “The Buddha speaks nothing but the truth.” Everyone must sincerely accept [His words]. “It is said that the sun and moon may fall.” We often chant from the Medicine Buddha Sutra that the sun and moon may fall and Mount Sumeru may collapse, but “the true words of all Buddhas will never differ”. Mount Sumeru could collapse. People use the phrase “as steady as Mount Tai” and “as steady as Mount Sumeru,” but in truth, even [Mount Sumeru] has moved before. However, the Buddha’s true principles do not change. The Buddha has told us that in the material world [there is] formation, existence, decay and disappearance. These are true principles. Even Mount Sumeru will collapse. But when it comes to the principles, they will certainly always be [unchanging]. So, we must believe in the Buddha’s true words. So, everyone must be mindful! The Buddha was so sincere in telling us that. “The Buddha speaks nothing but the Truth.” For certain, [He] does not speak of falsehood. Every sentence [He] says to everyone is true. We must understand Him. Every time I talk [about the Dharma], if you cannot understand it, then I have to repeat it. What I said is very easy and simple, but you still do not understand. You must be mindful and have faith. When we are mindful and have faith, then naturally, no matter how profound the Dharma is, we will understand it. To understand it, we must put it into practice. All in all, we must have empathy. Whether it is the principles of the mind, of life or of matter, [we must] widely understand all principles in the world. From what is closest to us, we must seek to realize and understand them. There is only one way, [which is to have] faith. We must always be mindful!

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