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 20181127《靜思妙蓮華》調伏三業 制諸惡行 (第1488集) (法華經·從地涌出品第十五)

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發表主題: 20181127《靜思妙蓮華》調伏三業 制諸惡行 (第1488集) (法華經·從地涌出品第十五)   周一 11月 26, 2018 7:44 pm

20181127《靜思妙蓮華》調伏三業 制諸惡行 (第1488集) (法華經·從地涌出品第十五)

⊙調伏身口意誓願,而制伏諸惡業行。又調理惡魔,不使令惱亂,降伏我心,調伏令究竟出離。柔順者以法調之,剛者以威勢伏之。
⊙「所得第一法,甚深叵分別,如是今當說,汝等一心聽。」《法華經從地涌出品第十五》
⊙「爾時、世尊說此偈已,告彌勒菩薩:我今於此大眾,宣告汝等:」《法華經從地涌出品第十五》
⊙「阿逸多!是諸大菩薩摩訶薩,無量無數阿僧祇從地涌出,汝等昔所未見者。」《法華經從地涌出品第十五》
⊙「我於是娑婆世界得阿耨多羅三藐三菩提已,教化示導是諸菩薩,調伏其心,令發道意。」《法華經從地涌出品第十五》
⊙此釋明過去未聞、見之法,而今將得聞。謂是諸菩薩,為我於此世界,成道以後所自教化之菩薩。
⊙我於是娑婆世界得阿耨多羅三藐三菩提已:佛於此界發心修行,得成無上正等正覺。
⊙教化示導是諸菩薩,調伏其心,令發道意:果上教化,是諸菩薩,以戒定慧調柔制伏其定。令發道意猶言道心,求無上道之心。
⊙令發究竟無上道意。由我教化,調伏其心;由我開導,令發道意。此答誰為說法教化,從誰發心之問。
⊙謂法華經所說之法,清淨潔白,唯談中道之理,而無空假二邊,瑕穢之相,即圓頓一乘妙教,調和柔順,是名調柔善。

【證嚴上人開示】
調伏身口意誓願,而制伏諸惡業行。又調理惡魔,不使令惱亂,降伏我心,調伏令究竟出離。柔順者以法調之,剛者以威勢伏之。

調伏身口意誓願
而制伏諸惡業行
又調理惡魔
不使令惱亂
降伏我心
調伏令究竟出離
柔順者以法調之
剛者以威勢伏之

用心,多體會。降伏身、口、意,立弘誓願,這最近我們不是常常在聽嗎?〈安樂行品〉不斷這樣在說,一直到〈從地涌出品〉,我們還在回顧「四安樂行」。「四安樂行」就是在我們的生活中,日常沒有離開我們的環境,沒有離開我們的聲和色,沒有離開我們的身行;舉止動作、起心動念,無不都是身、口、意,這是時時分秒,都是和我們在一起,都是在生活中!原來生活就是在修行,佛法,佛陀教育我們,修行是在日常生活中。理念、方向對了,無時無刻身、口、意無不都是正語、正行、正思惟,全都在正法道上在行,這就是我們修行。

法原來是隱藏在我們生命中,我們的身體、我們的生命中,時間、空間與法,都是合而為一體。只要我們有在修行,只要我們有在用心,哪一個時間不必用到身體?哪一個時間不必用到嘴、口?哪一個時間,不必用到我們的心和腦呢?時時不離!不離身、口、意,分分秒秒不離時間,隨著我們的身體,你走到哪裡,你就是到哪裡去。法就是一直與我們常在,只要我們一念心──修行的心,法無不都是遍空間,也是所有的時間;我們專心、專意,我們全都是在修行。

所以,身、口、意,對的事情,善有為,這樣立弘誓願,這叫做「四安樂行」。所以我們要好好調伏,只要我們身、口、意調得好,四弘誓願立得堅定,自然我們就能夠制伏諸惡業行。身、口、意、誓願已經堅定,目標也是我們的生活,也是我們的方向,自然我們就能夠,制伏了諸惡業行。善、惡,我們的善已經很堅定,我們的力量已經很鞏固,惡就拉不過我們了。

我們平時在制伏煩惱無明,無明煩惱制伏了,惡業行,絕對不會產生起來,所以我們已經將它制伏下來,再也沒有惡業的行為。我們「諸惡莫作」,就沒有再做了;「眾善奉行」,善有為法,我們已經隨著身、口、意、誓願,不斷增長。在這個善有所作為的善法,我們不斷身、口、意、誓願中,為人群在付出,就沒有「諸惡業行」了。「又調理惡魔,不使令惱亂,降伏我心」。我們最擔心的就是我們內心的煩惱魔。其實心外無魔,是我們的內心魔;這種的惡魔──煩惱無明,這種的無明煩惱,來困擾我們的心。不論外面的人是如何看我們,只要我們身正、心正;我們的行為正,什麼樣的無明、外境,絕對不會影響到我們的心。而我們若是用功不夠,外面的人不了解,興風作浪,我們的心就會讓它影響到。

只要我們相信自己無私,相信自己所造作的,那就是正語業;都就是正語、正行,就是善作為的業,那心我們就常常是很正確,不受外面的風、聲來誘惑我們。自己自信,也信人,而人人也信我們,也要信法,不會再受再外圍的聲、風,來誘引。所以,正者自正,不受風所搖動,自然那陣惡風、魔風就過去了。只要我們的心魔不生,自然外魔就不侵,所以我們要好好「調理惡魔,不使令惱亂,降伏我心」。佛陀將要成正覺之前,坐下來,好好來思考,當他身心清淨時,突然間,內心忽然間很澎湃,很多的境界現前,這幻境、幻相,這樣很多一直浮現出來。他要用他的定力、念力,真真正正身、口、意、誓願定力,就是這樣穩定了。不論什麼樣的幻相出現,他就是用穩定的心不受搖動,這樣,就這些幻想、幻相、幻境就不見了;只要心不會受這個相來擾亂,自然這個境界它就不見了。這就是佛陀在這些境界,都完全平靜了,那個時間,身心整個開闊起來,寂靜清澄,志玄虛漠,這個境界與天地宇宙合而為一。這就是覺悟的剎那間,降伏了心魔,叫做伏魔。坐下來心很平靜的時候,這種幻想、幻覺,在他的心他很穩定,沒有將這個相將它用心執著住,常常在那裡起了亂想,沒有;這心顧好,那個幻相,自然就不會印在他的心,不會去擾動到他的心,心清淨,幻化魔境消滅了。當魔境消滅,剎那之間心地開闊,就是寂靜清澄的時刻,那就是因為他「志玄虛漠,守之不動,億百千劫」,這種的意志力,降伏了這麼多的魔。

這就是佛的境界,覺悟,一切的煩惱無明,再也不會再來困擾到他,佛陀的心。所以,「調伏令究竟出離」,已經完全出離了,調伏了一切顛倒亂想,這些魔的境界完全去除,所以這念心解脫了,心念時時無不都在柔順。所以這個「柔順」,就是佛陀大慈悲心,成為「三界導師」、「四生慈父」,用這樣的方法再回過來,來教育眾生。要用什麼方法來教育眾生?也同樣用「慈、悲、喜、捨」。如何來調伏我們?「四安樂行」、「大慈悲為室,柔和忍辱衣」,這樣的方法來教育我們。這個法我們也聽過啊!是不是我們平時有將這個法用在我們的心呢?柔順,教育的方法也是要用這樣,柔順。

柔順,有順的人,他能夠接受法,指導他、教育他,他能夠很用心。聽,聞一,他能夠知十;更利根的人,聞一知百、知千、知萬,這樣點他一下,他就能夠了解很多。就像這樣,叫做「善順」,這種能夠對機,我們如何教育他,他如何願意接受。不是只有人百依百順而已,是法聽進去,懂得接受來運用,這才是真正的柔順。不是只有人柔,其實要順著這個教育,接受過來,應用在生活中、應用在人群中,如何用在善有為法之中,這叫做「順」;順這個法,願意受教,這樣的人就是「以法調之」。順利用這個法,這樣不斷、不斷教,「這項你了解了,來,我再告訴你其他的方法,再跟你說……」。從小乘如何來修行,如何來克服環境、待人接物。接下來,還要跟你說,說人生的苦難,那種一切有為,如何來面對人。對人,遇到困難嗎?什麼樣的無為法來分析,不要放在心裡,用無為法,放下。這就是「柔順」。我們能夠這樣教育他,了解,這就是用法來調教他。

若是「剛」呢?很剛的人,要怎麼辦呢?「剛」,就是頑劣,態度不好,教他,再怎麼教也是這樣。何況法有在接受法嗎?就是很頑劣,要怎麼辦?就像這麼的頑劣,不只是聲色無法調教,內心都無法善順了,像這樣的人要怎麼辦?就「以威勢伏之」,就是也要用強的方法,如何來訓示他。所以,就像老師在教學生,不是放棄他,要看學生,該用順的,我們就要順順地教;很歡喜、很貼心,我們順順這樣教,要如何來培養好的人才。若是這種頑劣,有時候「默擯」。釋迦牟尼佛,不就是對阿難這樣說嗎?「不要去回應他,默擯他。當然,你用愛包容他,若還沒有辦法,就將他默擯掉,這樣頑劣的人。」或者是要棒喝,這全都是教育的方式。

眾生剛強,很頑劣,佛陀很辛苦,人間教化。我們就要學,用心,用心要學的方法,不離開這些,佛陀已經教我們,教我們要如何,身、口、意要行正;行要正,我們念要正,我們的意要正,自然我們的業,所造作的業就是正業。我們若能夠正行、正業、正念,還有什麼會錯誤呢?所以我們要了解,對的事情去做,也就要認真做,要立誓願做。若能夠這樣,這些煩惱、惡業,自然它自己慢慢就消滅掉了,沒有了。因為善的念頭不斷,前、後念連連接接,好的事情不斷這樣在做,當然惡念、惡行不會產生,這樣就完全制伏掉了,就沒有惡業行,這是很自然的事情。你的正思、正見、正行為全都在,哪有什麼樣的魔幻,在我們的心裡呢?就沒有了。這些惱亂我們的心思,就完全消除了,煩惱無明也這樣去除了,問心無愧,什麼都沒有,自然就能調伏;調伏我們,讓我們能夠「究竟出離」,再也沒有煩惱,再也不會去做到錯的事情,所以我們的身心能夠輕安自在,自然「究竟出離」。

我們心在法中受教,我們會很順利受教,佛陀的教法入我們的心,一點點都不困難,理所當然。這個理所當然,法一定是在我們的心裡,我們的心已經受法,將我們教化,化成了我們,就是在佛法中的生活;舉手動足、開口動舌,無不都是在法的生活中,我們自然善順了,也不會再有什麼多麼剛強,身心已受調伏了。這,佛陀教育我們的方法,我們應該要身體力行。對,對的事情就是要做,要堅定地去做,利益人群,做就對了。

所以,前面的文也這樣說:「所得第一法」,這就是第一法,無不都是調伏我們的身心,這就是佛法。

所得第一法
甚深叵分別
如是今當說
汝等一心聽
《法華經從地涌出品第十五》

佛陀的教法是很深,但是再怎麼深,還是我們的法要有入心;法若入心,才有辦法入甚深微妙的法。我們若是,法若沒有入心,佛陀的教法是很深,深得不可思議,也很難分別。因為法,它的文、義、意,要來解釋它都難了,何況道理,不是用文字有辦法解釋,叫做「言語道斷」。我們若要用語言說:「這句話就是法。」若這樣,已經話說出去了,聲音不見了,法在哪裡呢?所以「言語道斷」。我們語言說出去,我們要聽進去,印入在心版裡。

心版在哪裡?打開我們的內臟,又沒有什麼心版,都是叫做「代名詞」,是記憶,在記憶之中,就是「識」,在意識之中。所以我們要好好聽法要聽入,用「意」聽入那個「識」,入我們的種子,入我們的「藏識」之中,這才是真正我們能夠解法,能夠理解法。現在法在說這句,「哦,原來這句在說什麼事情」,同樣的道理。要不然什麼叫做「寂靜清澄」?「寂靜清澄」是什麼?四個字要描述了一切的煩惱去除,談何容易啊!無明、煩惱、惑,這要如何去解釋?只有四個字──「寂靜清澄」。心靈的境界是佛的境界,而我們凡夫整個內心的境界,那就是無明、煩惱、惑,就是這三項,讓我們一直生生世世,這麼的辛苦著。要如何去除這些生生世世的迷惑?就是要法。

法,我們那個藏識之中沒有種子,你聽了就過了,就沒有了。所以,要好好用心將法成為記憶,種子歸入我們的藏識,我們才有辦法在記憶中再想到,用在我們的日常生活中,這是很重要。所以,法,「所得第一法」,甚深,是不可思議、不可分別,無法語言來分別,無法文字來描述,這是很不可思議,很深。雖然這幾句話,其實要分析到最後,很深。光是「甚深」,深在哪裡?就要解釋很多,還不能到。所以,「如是今當說」。因為這麼深的法要怎麼辦?佛陀說:「現在開始要說了,這麼多的菩薩都來了,現在正是要說的時候。但是我要說,大家一定要用心聽,要聽好。」這就是佛陀再叮嚀,這個法是這麼重要,大家要提醒自己的心,好好用心接受。

所以「爾時、世尊說此偈已」。

爾時
世尊說此偈已
告彌勒菩薩
我今於此大眾
宣告汝等
《法華經從地涌出品第十五》

這些偈文是續著長行文,前面,雖然偈文說過了,現在佛陀,還是同樣再「告彌勒菩薩」,說:「我今於此大眾,宣告汝等。」我現在開始真的要將這個法,「本門」,這個「本門」要打開了,過去讓你們入第一道門,用第一道門的教法來教育大家,展示給大家看。這種「四安樂行」,是如何過來的?人間生生世世都有這樣的人類,都有這樣剛強的眾生,不得不要發大心、立大願、持恆心,這樣生生世世,面對著這麼多剛強眾生。難堪忍的世間,就是要這樣耐心過來。」

所以:「阿逸多!是諸大菩薩摩訶薩,無量無數阿僧祇從地涌出,汝等昔所未見者。」

阿逸多
是諸大菩薩摩訶薩
無量無數阿僧祇
從地涌出
汝等昔所未見者
《法華經從地涌出品第十五》

彌勒菩薩,告訴你,你現在所看到這些菩薩,有很多很多,從地湧,這些你不曾見過,這些人的因緣,我這時候,應該要告訴你們的時候。

所以,下面接下來這段文,就是這樣說:「我於是娑婆世界得阿耨多羅三藐三菩提已,教化示導是諸菩薩,調伏其心,令發道意。」

我於是娑婆世界
得阿耨多羅
三藐三菩提已
教化示導是諸菩薩
調伏其心
令發道意
《法華經從地涌出品第十五》

現在開始說出來了,釋迦牟尼佛開始要來說明,說明釋迦牟尼佛是如何過來的?他如何來教化。

此釋明過去
未聞、見之法
而今將得聞
謂是諸菩薩
為我於此世界
成道以後
所自教化之菩薩

這些菩薩這麼多,就是過去,在過去所教化;這過去所教化,現在的菩薩不認識過去的,這是很自然,現在開始要向這些人介紹。雖然過去未聞、未見的法,現在要展示給現在的菩薩,以前所在教育那些菩薩,所為他們用的法,現在的人,還不曾聽到、不曾看到。

就像我們那個時候,慈濟用「竹筒歲月」開始,是因為那個時代,我們的慈濟要如何開始引起?就用方法,就用這樣,「是不是你們若是歡喜,想要皈依,我就告訴你們,你要做我想要做的事情。我有一個志願,想要做這樣,你若是那麼願意親近師父,你就要與我做一樣。你們就要去呼籲,大家每一天要省一點點錢,不影響菜錢、不影響家庭,用這樣的方法來做善事。你可以向你的朋友、向你的親戚,大家來呼籲。這樣,你若願意,我們再來結這分緣。」

這個故事大家應該知道,開始我是一個願:不要收弟子。但是因緣到達時就是這樣,他們要求皈依,也是在那個境界裡所發現到的──眾生有苦。那攤血一直在心裡,難產的婦女,這個記憶、這個印象很明,所以引起了這念心:要怎麼辦?能夠幫助人?

現在有這些人要求皈依,我不想要收,但是他們那麼誠意,那個境界,那攤血的境界在我的內心,所以才會這樣說:「大家若願意要皈依,你們就要做我很想要做的,大家共同的志願來做好事,只要不影響到你們的家庭生活,而這樣累積起來就能做好事。」這樣的因緣開始,所以「竹筒歲月」衍生過來。

這就是這樣的故事,現在進來的弟子,知不知道?不知道的人還很多。現在的環境需要用這樣的法嗎?現在的環境是不怎麼需要,不過我們要再將這個精神理念,也是同樣在國外很有施行。「竹筒歲月」,已經施行在國際間了,因為有這些東西,才有辦法再說過去,這個點滴能夠救人,那些貧窮將要接受幫助的人,他們也能夠付出一點點,能夠:「哦,原來這個點滴,是來自這一點點,這樣我也能夠救人。」也給他們有一個心,對因緣來說,也是讓他種一個福緣;對他的心理來說,他也知道這是點滴累積來的物資,這樣我也能夠做善事。

看看現在,非洲,我們也是靠這樣、這樣,取在當地,用在當地。若沒有銅板的人,若沒有現金,連五毛錢都沒有辦法,連一點點現金都沒有,他能夠省一口飯,也能夠再幫助另外的人。這個觀念啟發起來了,借這樣的機會,還要有人會說故事,要不然現在的人,根本就無法聽過去,有這樣的環境過。佛的時代就是這樣,很多人,佛陀如何教育?過去四十多年間,是如何接引過來?可能佛陀在最後很多人,開始五個人,一直到了最後,很多的弟子。不一定最後很多的弟子,不知道在四十多年前佛陀用什麼法教育那些弟子,所以過去還不曾聽到。法,是跟著人的根機、跟著時機不斷這樣在衍生。

所以,佛陀在靈鷲山,現在就是要來展現出了,過去的法是什麼因緣走過來。所以,現在的人還不曾聽到,就要重複,所以常常說「舊法新知」,才不會到時候過去都不知道。在靈鷲山,就有彌勒菩薩帶著這些人,就說:「過去的我們都不知道,那些人我們都不認識。」現在佛陀就要說了,不曾聽到、不曾看到的這些法,佛陀也要說出來,「而今將得聞」,現在應該聽得到了。現在我們要說,我們到底宗門是如何開的?慈濟是在什麼時代設立下來的?我們的宗門是如何開?我們能夠看到的國際間是什麼樣?多少的菩薩在那個地方,應用他們的環境,如何在救人?現在應該一邊聽經,也一邊要知道我們的宗門、法脈,是如何走過來。這菩薩道,人間菩薩,佛陀教育菩薩法,我們就是要這樣將過去、現在合而為一。

所以,經文之中的意義說,「是諸菩薩,為我於此世界成道,以後所自教化之菩薩」。是這些菩薩,就是現在,從地湧出來,這些人你說不認識他們,這些菩薩,是我在娑婆世界開始修行,來來回回所在度的眾生。因為因緣成熟了,我這樣在這個地方成佛,這些菩薩,長久以來就是我所教化,生生世世我所教化過來。」這是釋迦牟尼佛,要來介紹這些人,「這些也是我的弟子,這些的因緣已經很久了,過去的過去就是全都已經有緣,前前後後因緣成熟,現在開始成就了。」這些弟子就是這樣過來,無不都是與釋迦佛有緣。所以,文就是這樣說,「我於是娑婆世界,得阿耨三藐三菩提已」。

我於是娑婆世界
得阿耨多羅
三藐三菩提已:
佛於此界發心修行
得成無上正等正覺

佛陀就對彌勒菩薩說:「想要知道這些菩薩來自哪裡,告訴你們,這是我在這個娑婆世界,發心修行開始,已經得到無上正等正覺之後,這樣不斷教育。」所以,所「教化示導,是諸菩薩,調伏其心,令發道意」。

教化示導是諸菩薩
調伏其心
令發道意:
果上教化是諸菩薩
以戒定慧
調柔制伏其定
令發道意猶言道心
求無上道之心

過去就一直結緣了,一直到了成佛之後,還是不斷地示導,就是用「跡門」的方法,種種說法,譬喻、因緣等等為他說法,一直顯示這個「跡」的教化,一直一直這樣過來。這些菩薩也已經身心受調伏了,這些人。所以,這是「果上教化」,他們已經有成就了,從「因」到現在,我們看到的結果,這些都已經受化過了,大家已經都發心在行菩薩道,有所成就了,「六度萬行」,在道上有所成就。所以這叫做「果上教化」,已經因緣成熟,接受教化,已經有成就了。

「是諸菩薩,以戒定慧,調柔制伏其定」。已經那個身心,都很調順、柔和了,也具足了這個智慧,這些全都有了──「大慈悲為室,柔和忍辱衣,諸法空為座」,這些弟子都已經具足了,已經具足這樣的定慧。所以,「令發道意」,所以這就是道心,道意,這些法全都在心裡了,所以「求無上道之心」,很具足。現在所看到的是受化之後的結果,現在已經是這樣了。過去也是凡夫眾生,就是要用很長久的時間好好去調教、去感化,現在已經變成這樣,就是很有成就。所以,「令法究竟無上道意」。

令發究竟無上道意
由我教化
調伏其心
由我開導
令發道意
此答誰為說法教化
從誰發心之問

這些人,心心念念就是在這條道上,那個究竟的法都是在內心,很能夠體會這個法,究竟出離那些無明,煩惱已經都調伏掉了。所以,這些人,全都是「由我教化」,是我釋迦佛,在過去無量劫、無量劫以來,這些有緣的眾生,就是這樣一直一直教育過來;現在我成佛了,這些菩薩成就了。這就是「調伏其心」,已經慢慢將他們調伏。現在所說的法,他們都很體會了解,也發大心,道意,也發無上的道意,道心、意念很堅定。「由我開導」,這些人都是我教化的,長劫、長時間就這樣一直教化過來。「令發道意」,就是很堅固的道心。

這些就是回答彌勒菩薩,回答要說:「這些菩薩就是我去調伏他們的。」這是什麼人教的?佛陀回答他們:「是我教的,這些都是我的弟子,是從我教育中所發心起來,行菩薩道。」這就是要用長時間,佛陀回答的意。「謂法華經所說」。

謂法華經所說之法
清淨潔白
唯談中道之理
而無空假二邊
瑕穢之相
即圓頓一乘妙教
調和柔順
是名調柔善

我們要了解,所有的法就是在《法華經》,《法華經》所說的一切法,無不都是清淨潔白,它完全所談的就是「中道」的道理。《法華經》所談的是「中道」的道理,它沒有偏,因為它教菩薩法,就是人間也是用人間的志向,不過是以出世的精神。我們出世就是「無為法」,入世的精神是「善有為法」,就是用這樣,善有為法入世去度眾生。在這個人間中,我們要用出世無為法,一切寂滅,回歸寂靜清澄的境界,這就是「清淨潔白」。「唯談中道」不談「空」,也不談「有」,完全說「中道」,這「中道」的道理就是完全說菩薩法。「而無空假二邊」,「空」就是空理,而「假」就是「有」,一切有形的東西都是「假」,不談這些。沒有這些「瑕穢之相」,沒有骯髒的,完全乾淨的,就是「圓教」,也是「頓教」。

因為佛陀告訴我們,道理原來是圓的,我們「成所作智」、「妙觀察智」、「平等性智」,我們有一個「大圓鏡智」,這是圓的,而且我們立地即是佛,因為我們人人本具佛性。所以人人本具佛性,只要我們用佛心來看人群,人人都是未來佛,「感恩哦!成就我的道業,尊重你未來會成佛」,所以感恩、尊重。現在雖然全都是凡夫,我就是無私的愛願意付出,所以感恩、尊重、愛,我們就是在人間在付出。所以,「即圓頓一乘妙義」,這就是「一乘」,是圓教、是頓教,這全都是「調和柔順」,這叫做「調柔善」。這在經典裡面,佛陀所要教育,菩薩道,就是用柔和善順的方法來教育,教育眾生。

所以,我們要知道眾生原來是佛,若要用頓教,人人本具佛性,人人可成佛。只是我們的身、口、意,好好調伏,我們行在「四安樂行」,自然我們的惡行、業力,就完全消除了,心就回歸,回歸到那個柔順的境界,我們就寂靜清澄。所以我們要好好時時多用心!


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Explanations by Master Cheng-Yan
Subject: Disciplining the Threefold Karma Subdues All Evil (調伏三業 制諸惡行)
Date: November.27.2018

“We must be disciplined in regard to our body, speech, mind and vows and subdue all conduct that creates negative karma. Also, we must tame the evil maras so that they will not cause afflictions and disturbances. We must conquer our minds. Discipline helps us attain ultimate liberation. For the gentle and accepting, [the Buddha] disciplined them with the Dharma. For the stubborn, He subdued them with mighty strength.”

We must be mindful to deepen our comprehension. We must discipline our body, speech and mind and establish great vows. Haven’t we heard this constantly lately? This is what it says throughout the Chapter on the Practice of Bringing Peace and Joy up to the Chapter on Emerging from the Ground. We are still reviewing the Four Practices of Bringing Peace and Joy. The Four Practices of Bringing Peace and Joy are part of our everyday lives. They are inseparable from our everyday lives, inseparable from our speech and appearance and inseparable from our bodily conduct. All our actions and thoughts are inseparable from our body, speech and mind. They are with us in every moment and every second; they are always with us in life. After all, how we live our life is a way of engaging in spiritual practice. The Buddha-Dharma the Buddha taught us is for us to practice in our daily lives. If our thinking goes in the right direction, there will never be a moment when we are not practicing right speech, right conduct and right contemplation. We will always be practicing on the path of Right Dharma.

This is our spiritual practice. The Dharma has always been hidden within our lives. In our bodies and in our lives, time, space and the Dharma are united as one. As long as we engage in spiritual practice, as long as we are mindful, is there ever a time when we do not need our bodies? Is there ever a time when we do not need our mouths to speak? Is there ever a time when we do not need to use our minds? We can never be without them! We are inseparable from our body, speech and mind. There is no time when we can escape [from them]. They follow our body; wherever we go, that is where we will end up. The Dharma will always be with us, so long as we keep our spiritual practice in mind. The Dharma is everywhere, throughout space and time. If we focus our minds, then all we do becomes spiritual practice.

When we use our body, speech and mind to do the right thing by doing conditioned good deeds and make great vows, we are engaging in the Four Practices of Bringing Peace and Joy. This is how we must earnestly discipline ourselves. If we are disciplined with regard to our body, speech and mind and firmly establish the Four Great Vows, then we will naturally be able to subdue any conduct that creates negative karma. Once [these four practices] are firmly established they will become our goal in life, our direction.

Then, we will naturally be able to subdue any conduct that creates negative karma. When it comes to good and evil, if we are determined to do good, we will solidify our strength so that we cannot be tempted [to do] evil. If we regularly subdue afflictions and ignorance, once they are subdued, we will be certain to never [engage in] conduct that creates evil karma. When we subdue [our afflictions and ignorance], we will never create negative karma again. We will “refrain from all evil.” We will not do evil anymore. We will “do all that is good.” The conditioned good deeds we do through our bodies, speech, minds and vows will constantly grow. We will do good deeds in all that we do; we will constantly use our body, speech, mind and vows to help others, and we will no longer engage in “conduct that creates negative karma.” “Also, we must tame the evil maras so that they will not cause afflictions and disturbances. We must conquer our minds.” Most worrisome of all is the mara of afflictions inside us. In fact, maras do not exist outside the mind. Maras are inside the mind. These evil maras, which are afflictions and ignorance, will disturb our minds. Regardless of how others may look at us, as long as our body, mind and conduct are upright, then no ignorance or external conditions will be able to influence our minds. Conversely, if we do not work hard enough, when people in society who do not understand start to cause trouble for us, they will influence our minds. As long as we have faith in our selflessness and have faith in what we do, we are practicing right speech and right action. With right speech and right conduct in all we do, we are enacting conditioned good deeds. Then our mind will always be upright and will not be enticed by external disturbances. We will have faith in ourselves as well as others, and others will have faith in us and faith in the Dharma as well. We will never allow external disturbances to influence us again. So, when we remain upright, no wind can rattle us. Naturally, the evil winds of the maras will pass right by. So long as we keep maras from arising in our mind naturally, they will not encroach from the outside. So, we must truly “tame the evil maras so that they will not cause afflictions and disturbances. We must conquer our minds”. Before the Buddha attained perfect enlightenment, He sat down to engage in careful contemplation. Once His body and mind because pure, suddenly, His mind was in turmoil as many [illusory] states surged forth before Him. These illusory states and illusory images kept arising before Him. He had to use His power of Samadhi and power of mindfulness to truly steady His body, speech, mind and vows. In this way, He steadied Himself. Whatever illusions appeared before Him, His steady mind remained unshaken until those illusory thoughts, states and images had all disappeared. As long as the mind remains undisturbed by these appearances, these states will naturally disappear on their own. When the Buddha reached the point where He was completely at peace with these states, His body and mind opened up. He became tranquil and clear, with vows as vast as the universe. His state of mind became one with the universe.

This was the moment of His enlightenment. He conquered the maras of His mind. This is known as subduing all maras. While sitting there very serenely amidst these illusory thoughts and delusions, His mind remained very steady, for He remained unattached to these appearances. He no longer gave rise to deluded thoughts. By maintaining this state of mind, those illusions were unable to imprint themselves upon His mind. They could not disturb His mind. His mind was pure, and the illusory mara-states had disappeared. When the mara-states disappeared, His mind opened instantly, becoming tranquil and clear. His “vows vast as the universe, He remained unwavering for countless kalpas”. Through this perseverance, He subdued so many maras. In this state of Buddhahood and enlightenment no afflictions or ignorance could ever disturb the Buddha’s mind again. So, “Discipline helps us attain ultimate liberation.” He had already attained complete liberation. He had disciplined all deluded and distorted thoughts. He had completely eliminated all mara-states. Thus, His mind had become liberated and was always gentle and accepting. This brings us to “gentle and accepting,” which describes the Buddha’s great compassion. He became “guiding teacher of the Three Realms” and “Kind father of the Four Kinds of Beings”. He kept returning here, using these methods to teach sentient beings. What methods did He to teach sentient beings? He also used “loving-kindness, compassion, joy and equanimity”.

How did He discipline us? With the Four Practices of Bringing Peace and Joy and by taking “great compassion as the room” and “gentleness and patience as the clothing”. He used methods like these to teach us. We have heard these teachings before. Do we always take these teachings to heart? We must be gentle and accepting. We must teach in the same way as He did, by being gentle and accepting. People who are gentle and accepting are able to accept the teachings. When we guide them and teach them, they are capable of being very devoted. Hearing one thing, they understand 10 things. Those with even sharper capabilities hear one thing and understand as many as 100, 1000 or 10,000 things. With just little bit of guidance, they can understand a great many things.

People like this “excel at acceptance”. For people of these capabilities, whatever we teach them, they will accept it very willingly. Not only are they docile and obedient; when they hear the Dharma, they know they must accept it and apply it. This is what it means to be gentle and accepting. Not only must we be gentle, we must actually accept the teachings. We must accept them, apply them in our lives and among people and find ways to use them to accomplish good deeds amidst conditioned phenomena. This is what it means to be “accepting”. When we accept the Dharma, we receive the teachings willingly. People like this are “disciplined through the Dharma”. They adeptly apply this Dharma and constantly teach others, saying, “Since you understand this, let me tell you about some other practices. Let me teach you more. This is how to practice the Small Vehicle, how to overcome circumstances and dealt with people and matters. Next, I will teach you about life’s suffering, about how all things are conditioned and how we should treat others.
Did you encounter difficulties with someone? We will analyze this with unconditioned Dharma. Do not let them worry your mind. The unconditioned Dharma [teaches us] to let go.” This is what it means to be “gentle and accepting”. We can teach others like this so they understand. This is using the Dharma to teach them.

And if someone is “stubborn”? If someone is very stubborn, what do we do then? When someone is stubborn, it means that they are headstrong and have a bad attitude. No matter how we teach them, they remain the same. So how ca they possibly accept the Dharma? They are so headstrong; what can we do? For people who are headstrong like this, not only is it impossible to train their speech and conduct, but their minds are unable to accept [the Dharma]. So, what can we do with people like this? We must “subdue them with mighty strength”. We need even stronger methods if we hope to instruct them. Just like a teacher instructing their students, we must never give up on them. Depending on the student, if they are accepting, we can teach them easily. If they are joyful and considerate, we can teach them easily so that they learn how to cultivate their talents. If they are headstrong, sometimes, we just need to ignore them. Isn’t this what Sakyamuni Buddha told Ananda? “Do not respond to them; ignore them. Of course, you should try to lovingly accommodate them, but if all else fails, you must ignore headstrong people like this”.

Or maybe they need an awakening blow. These are all methods of teaching them. Sentient beings are stubborn and headstrong. The Buddha painstakingly taught and transformed them in the world. We must mindfully seek to learn [from Him]. These are the methods we must mindfully seek to learn. The Buddha has taught us how to correctly engage in the practices of body, speech and mind. If we practice right conduct and keep our mind and thoughts upright, then naturally, when it comes to our actions, all the actions we take will be right actions. If we are able to uphold right conduct, right action and right mindfulness, then how could we ever make a mistake? So, we must understand that, if we are to do what is right, then we should do it in earnest and make vows to do this. If we can do this, our afflictions and negative karma will gradually disappear on their own until they are all gone. When thoughts of goodness come constantly, one after another, we will constantly do good deeds, and we will definitely not engage in evil thoughts or evil conduct.

Once we completely subdue them, we will not create any negative karma. This is only natural. With right thinking, right views and right conduct, how could illusory maras ever disturb our minds? They will be gone. These thoughts that disturb our minds will be completely eliminated. Afflictions and ignorance will also be completely eliminated. We will have nothing to be ashamed of; we will naturally be able to discipline ourselves. It is this discipline that enables us to attain “ultimate liberation”. We will never give rise to afflictions or commit wrongdoings ever again.

Our bodies and minds will be free and at ease, and we will naturally attain “ultimate liberation”. When we are willing to learn the Dharma, we can be taught quickly and easily. When we take the Buddha’s teachings to heart, we will encounter no difficulties at all. It will all seem natural to us. Because it will seem natural to us, we will definitely take the Dharma to heart. Once we accept the Dharma, it will teach us and transform our [lives] into a life of the Buddha-Dharma. In everything we do, in all that we say, we will be living in the Dharma. We will naturally be accepting, and we will no longer be so stubborn. We will have disciplined our body and mind. These are the methods the Buddha taught us, so this is what we must put into practice. We must do what is right. We must do it with determination. If it benefits others, we should just do it.

In the previous sutra passage, [the Buddha] said, “The supreme Dharma that I have attained…”. This is the supreme Dharma for disciplining our bodies and minds. This is the Buddha-Dharma.

The supreme Dharma that I have attained is extremely profound and beyond analysis. As such, I must expound it now, and you all must listen single-mindedly.

The Buddha’s teachings are very profound, but no matter how profound they are, we still need to take the Dharma to heart. Only by taking the Dharma to heart will we have any way to enter its profound subtlety and wondrousness. If we do not take the Dharma to heart, because the Buddha’s teachings are so profound, they will seem incomprehensible profound to us and will be very difficult for us to analyze. This is because when it comes to the Dharma’s texts, meanings and ideas, they are all very difficult to explain. This is to say nothing of the principles, which cannot be explained through words. This what it means to be “beyond the reach of language”. We might use language to explain, saying “These words are the Dharma”, but by the time we speak these words and the sound of our voice fades away, where has the Dharma gone?

Thus, it is “beyond the reach of language”. When we hear the Dharma spoken out loud, we must absorb it and engrave it in our hearts. How do we engrave this [in our hearts]? If we open up our chest, we will not find it carved there. This is all a figure of speech. The Dharma is there in our memories. It is in our memory, our consciousness. So, we must earnestly listen to the Dharma and take it in. We must listen with intent for it to enter our consciousness as a seed, into our storehouse consciousness. Only then will we truly understand the Dharma. Then, when we hear the Dharma, we will say, “Oh! I know what this is talking about!” The principle is the same. Otherwise, how will we know what “tranquility and clarity” means? What is “tranquility and clarity”? These two words describe what it will be like when we have eliminated all our afflictions. This is easier said than done! We have ignorance, afflictions and delusions; how do we explain this? We only need two worlds, “tranquility and clarity”. This is the spiritual state of the Buddha; however, as unenlightened beings, we all have ignorance, afflictions and delusions inside us. These three things bring us so much pain, lifetime after lifetime. How do we eliminate lifetimes of confusion? We need the Dharma. If there are no seeds of the Dharma in our storehouse consciousness, it will go in one ear and out the other. So, we must mindfully seek to memorize the Dharma so that its seeds will enter our storehouse consciousness. This is the only way we will be able to recall it to apply it in our daily life. This is very important. So, this Dharma, “the supreme Dharma [the Buddha] attained” is extremely profound; it is inconceivable and cannot be analyzed. It cannot be analyzed through language or described in words. It is inconceivable and very profound. Though we might try to describe it, when it comes down to it, it is very profound. When we say it is “profound,” what does this mean? It means that we can never explain it in full.

So, He said, “As such, I must expound it now”. The Dharma was so profound, so what could He do? The Buddha told them, “I will now begin teaching. Now that there are so many Bodhisattvas here, I will now officially begin to teach. However, if I am going to teach, everyone must make sure to listen mindfully and listen well”. The Buddha urged them once again. These teachings are so important that everyone had to pay very close attention and put effort into mindfully accepting them.

So, “At that time, the World-Honored One, having spoken these verses…”. These verses were a continuation of the [earlier] long-form prose. He had already discussed this previously in verse, but now the Buddha, once again, “said to Maitruya Bodhisattva, ‘Among this assembly, I now proclaim this to all of you’.” Now I will truly take this Dharma, the teaching of the intrinsic, and open this door of the intrinsic. Before, I helped you enter the first Dharma-door. I used the first Dharma-door to teach you, revealing it to you. These Four Practices of Bringing Peace and Joy, how did they come to be? In every one of my lifetimes in this world, there are always been humans like these and stubborn sentient beings like these I had to form great aspirations, make great vows and uphold them persistently. This is how, lifetime after lifetime, I dealt with these many stubborn sentient beings. In this world so difficult to endure, I had to have this patience to make it through.

So, [He said], “Ajita, these Great Bodhisattva-Mahasattvas, numbering in infinite and countless asankyas, have emerged from the ground”. This is something you all have never seen before.”

“Maitreya, let me tell you, these many, many Bodhisattvas you see now have emerged from the ground. You have never seen any of them before. As for their karmic conditions, I will tell you about them now.

So, in the next passage, He continued on to say, “In this Saha World, when I attained Anuttara-samyak-sambodhi, I taught, transformed and guided these Bodhsiattvas, disciplining their minds and helping them form the will to practice.

Now He began to teach Sakyamuni Buddha began to explain how He had come to be Sakyamuni Buddha and taught and transformed [these Bodhisattvas].

He explained that this Dharma had never been heard or seen before, and now they would be able to hear it. He said that these Bodhisattvas were the Bodhisattvas He had personally taught and transformed after He attained enlightenment in this world.

These Bodhsiattvas, who were so numerous, had been transformed by Him in the past. He had taught and transformed them in the past. The Bodhisattvas from the present did not know the Bodhisattvas from the past; this was only natural. Now, He wanted to introduce them to these people. He would now reveal this Dharma that had never been heard or seen before to the present Bodhisattvas.

This was the Dharma He had used to teach the Bodhsiattvas He had taught in the past. The people from the present [assembly] had never heard or seen it before. This is like when Tzu Chi started using the bamboo banks. Back then, we wondered, “How can we start Tzu Chi?” What I did was tell them, “If it would bring you joy to take refuge with me, then I will tell you, you must do the things I want to do. I have an aspiration, this is what I want to do. If you want to be close to me, then you must be willing to do as I do. You must go and urge everyone to save a little bit of money every day. It should not affect their food budget or their family’s [daily living]. This is how you can do a good deed. You can go to your friends and relatives and urge them to do this. If you are willing to do this, then we can form affinities with one another.”

You should all know this story by now. In the beginning, I have vowed not to take on any disciples. Yet, as karmic conditions would have it, people kept requesting to take refuge with me. It was also amidst these circumstances that I realized the suffering of sentient beings. That pool of blood will always remain in my mind. The memory of the woman who had labor complications was clearly imprinted in my mind, and this is what led me to think, “What can I do to help people?” There were people then who wanted to take refuge with me. I did not want to take them in, but they were so sincere, and that bloody scene was still fresh in my mind. So, this is why I said to them, “If you are willing to take refuge with me, then you must do what I really want to do. Everyone’s common aspiration is to do good deeds. As long as it does not affect your family’s daily living, if we can save up money like this, we can use it to do good deeds”. This is how the causes and conditions came to be, thus giving rise to the era of the bamboo banks.

This is the story. Do my disciples nowadays know this story? There are still a lot of people who do not know it. With our present situation, do we still need to use a method like this? Our present situation does not really call for this, but if we want to promote our spiritual ideals, this is very effective in other countries. “The spirit of the bamboo banks” has been implemented internationally. Because of these [bamboo banks], we have a way to talk about the past and how such small [contributions] can save lives. The poor who receive aid themselves can also give small amounts. Then they can say, “Wow! This came from such small [donations]. This means that I can save someone too”.

This gives them a chance to form aspirations. According to the law of karma, this also allows them to plant seeds for blessed conditions. From a psychological standpoint, when they know that this aid is accumulated from such small donations, they will think, “I can also do good deeds!”

Look at Africa, where our [volunteers] also rely on this method. They collect locally and put it to use locally. For people without any coins or cash, without even 50 cents to give, without even the tiniest amount of money, they can save a mouthful of rice instead. In this way, they can help others too. This way of looking at things will inspire them to take advantage of this opportunity. We still need to tell this story; otherwise people now would have no way at all to hear about the way things used to be. This was also the case in the Buddha’s time. There were so many people, how could the Buddha have taught them all? In the over 40 years [He had been teaching], how could He have led them all? The Buddha had a lot of people [following] Him near the end. There were five in the beginning, and by the very end, He had so many disciples. His later disciples did not necessarily know what Dharma the Buddha had taught to His disciples over 40 years ago. So, they did not know about the past yet. He taught the Dharma according to capabilities, timing and opportunities; He always based [His teachings] on this. So, when the Buddha was at Vulture Peak, at that point, He wanted to reveal how the past causes and conditions of the Dharma had come to be. The present assembly had never heard this before, so He had to repeat it for them. We always say we must “understand old Dharma with new insight” so that there will never be a point where we do not recognize the past. At Vulture Peak, Maitreya Bodhisattva led the others in saying, “We know nothing about the past. We do not recognize any of these people”. Now the Buddha was about to expound teachings that they had never heard or seen before. The Buddha was about to teach, so “Now they would be able to hear it”. Now they would be able to hear these things. Today, we want to ask, “How was our school of Buddhism established? When was Tzu Chi founded? How was our school of Buddhism established? What does the international situation look like? How many Bodhisattvas are there in that place, making use of their environment to help others?” We must listen to the sutra, but we should also come to understand how our school of Buddhism and Dharma-lineage came to be.

This is the Bodhisattva-path for Living Bodhisattvas. The Buddha taught the Bodhisattva Way. Now we wish to unite the past with the present. So, what [the Buddha] meant in this sutra passage was, “These Bodhisattvas are the Bodhisattvas. I personally taught and transformed after I attained enlightenment in this world. They are these Bodhisattvas who emerged from the ground just now, whom you say that you do not recognize. These Bodhisattvas are the sentient beings I kept coming to transform when I began my spiritual practice in the Saha World. When my causes and conditions ripened, I attained Buddhahood in this place. These Bodhisattvas are [people] I taught and transformed long ago. I transformed them throughout many lifetimes”. This was how Sakyamuni Buddha introduced these people by saying, “These are also my disciples. Our karmic conditions go back a long time ago. I have had affinities with them all since the distant past. One after another, their karmic conditions have ripened and now they have begun to come to fruition”. This is how these disciples came to be there. They all had affinities with Sakyamuni Buddha.

In the sutra passage, [the Buddha] said, “In this Saha World, when I attained Anutara-samyak- sambodhi…”.

In this Saha World, when I attained Anutara-samyak- sambodhi…: In this world, the Buddha formed aspirations to engage in spiritual practice and attained supreme, universal and perfect enlightenment.

The Buddha told Maitreya Bodhisattva, “If you want to know where these Bodhisattvas came from, then I will tell you. They are the ones that, after I began to engage in spiritual practice in the Saha World, once I had already attained supreme, perfect and universal enlightenment, I always kept teaching”. So, “I taught, transformed and guided these Bodhisattvas, disciplining their minds and helping them form the will to practice”.

I taught, transformed and guided these Bodhisattvas, disciplining their minds and helping them form the will to practice: He taught and transformed those Bodhisattvas in their state of fruition. He used the precepts, Samadhi and wisdom to gently discipline them into Samadhi, helping them to form the will to practice. This is also called a “spiritual aspiration,” the aspiration to seek the unsurpassed path.

He formed affinities all throughout the past. Even after He attained Buddhahood, He still guided them constantly by using the “teaching of the manifest,” the various methods of analogies, causes and conditions and so on to teach the Dharma. He continuously revealed the teachings of “the manifest,” and kept on [teaching them] like this. These Bodhisattvas were already disciplined in both body and mind. Hence, “He taught and transformed them in their state of fruition”. They had already reached fruition. By then one could see the effect of their cause. They all had already been transformed. They all had formed aspirations to walk the Bodhisattva-path, and they had fulfilled this path. “Actualizing the Six Paramitas in all actions,” they had attained accomplishments upon this path. Thus, “He taught and transformed them in their state of fruition”. Their karmic conditions had already ripened. They had already been successfully taught and transformed. “For these Bodhisattvas, He used the precepts, Samadhi and wisdom to gently discipline them into Samadhi”. Their bodies and minds were already very disciplined, accepting and gentle, and they were replete in this wisdom. They all took “great compassion as the room,” “gentleness and patience as the clothing” and “the emptiness of all phenomena as the seat”. All of these Bodhisattvas were replete in such Samadhi and wisdom. He had “helped them form the will to practice”. This refers to their spiritual aspirations, their will to practice. Having taken all these teachings to heart, they were replete in the “aspiration to seek the unsurpassed path”. What they saw then was the fruits of their transformation. This is what they were like now. In the past, they had been unenlightened beings, but through a very long course of earnest discipline and transformation, they had now become like this. They were already very accomplished. Thus, “The Buddha helped them form ultimate, supreme aspirations”.

The Buddha helped them to form ultimate, supreme aspirations. He taught and transformed them, disciplining their minds. He guided them, helping them form the will to practice. This answered the questions about who had expounded the Dharma for them and taught them and who had helped them form aspirations.

For these people, their every thought was focused on this path. With the ultimate teachings within their hearts, they were able to realize this Dharma, attain ultimate liberation from ignorance and subdue all their afflictions. So, these people had all been “taught and transformed” by Him. “It is I, Sakyamuni Buddha, who, throughout countless kalpas in the past, have continuously taught and transformed these sentient beings I have affinities with. Now I have attained Buddhahood, and these Bodhisattvas have become accomplished.” He had “disciplined their minds.” He had gradually disciplined them. They all completely understood the Dharma. He was now about to teach and had also formed great aspirations and the will to practice the unsurpassed path. Their spiritual aspirations very firm. “[I] guided them. These people were all transformed by me. Throughout long kalpas, I have continuously transformed them, helping them form the will to practice.” Their will to practice was very firm. This was all in response to Maitreya’s question. He responded by saying, “These Bodhisattvas were all trained by me.” Who taught them?

The Buddha answered them, “I taught them.” “They are all my disciples. Through my teachings, they formed aspirations to practice the Bodhisattva-path.” This took a very long time. This was the meaning of the Buddha’s reply. [This is] “the Dharma the Lotus Sutra teaches.”

This means the Dharma that the Lotus Sutra teaches is pure, bright and clear. It speaks only of the principle of the Middle Way. It has no bias toward emptiness or illusoriness and has no appearances of flaws or defilements. It is the perfect and immediate wondrous teachings of the One Vehicle. It is harmonious, gentle and accommodating, so it is called a gentle and patient discipline.

We must understand that the Lotus Sutra contains. All of the teachings in the Lotus Sutra are pure, bright and clear. All it discusses is the principle of the Middle Way. All the Lotus Sutra discusses is the principle of the Middle Way. It is unbiased because it teaches the Bodhisattva Way, which harnesses our worldly aspirations but with a world-transcending spirit. We transcend the world, using the spirit of “unconditioned Dharma” to go into the world and do conditioned good deeds. This means going into the world to transform sentient beings. While we are in the world, we must use the world-transcending unconditioned Dharma. In the ultimate state of peace, we will return to a state of tranquility and clarity. This [state] is “pure, bright and clear. It speaks only of the principle of the Middle Way.” It speaks neither of “emptiness” nor “existence.” It only teaches the Middle Way. This principle of the Middle Way is all about the Bodhisattva Way. “It has no bias toward emptiness or illusoriness.” “Emptiness” refers to the principle of emptiness, and “illusoriness” refers to “existence.” All tangible things are illusory. It does not talk about these things. It has none of these “flaws and defilements.” There is nothing dirty about it; it is completely clean. It is both the “perfect teaching” and the “immediate teaching.” The Buddha teaches us that the principles are inherently perfect. We all have “all-accomplishing wisdom,” “profound discerning wisdom,” “universal equality wisdom” and “great perfect mirror wisdom.” [Our wisdom] is perfect, and we can immediately become Buddhas because we intrinsically have Buddha-nature. So, everyone intrinsically has Buddha-nature. We just need to see others with the Buddha-mind to see how everyone is a future Buddha. “Thank you for helping me fulfill my spiritual cultivation. I respect you because you too will attain Buddhahood in the future.” So, we must have gratitude and respect.
“Although you are all still unenlightened beings, I willingly give of myself with selfless love.”

So, with gratitude, respect and love, we must give of ourselves to the world. So, “It is the perfect and immediate wondrous teachings of the One Vehicle.” This is the One Vehicle. It is the perfect teaching, the immediate teaching. It is “harmonious, gentle and accommodating.” It is a “gentle and patient discipline.” In the sutras, when the Buddha taught the Bodhisattva-path, He was very gentle and accommodating as He taught sentient beings. So, we should know that sentient beings are inherently Buddhas. Through the immediate teaching, since we all intrinsically have Buddha-nature, everyone can attain Buddhahood. If we can just earnestly discipline ourselves in body, speech and mind and engage in the Four Practices of Brining Peace and Joy, naturally, the karmic forces of our evil conduct will completely dissipate, and our minds will return to a state that is gentle and accepting, where we will become tranquil and clear. So, we must always put effort into being mindful!

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