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 20181129《靜思妙蓮華》修菩薩行 當勤精進 (第1490集) (法華經·從地涌出品第十五)

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發表主題: 20181129《靜思妙蓮華》修菩薩行 當勤精進 (第1490集) (法華經·從地涌出品第十五)   周三 11月 28, 2018 8:24 pm

20181129《靜思妙蓮華》修菩薩行 當勤精進 (第1490集) (法華經·從地涌出品第十五)

⊙修菩薩行,當勤精進,以求出離,則菩提果可成;若耽著五欲,造諸惡業,於諸生死心常無厭離,而持菩提之心,恆無退失之念。
⊙「此諸菩薩,皆於是娑婆世界之下,此界虛空中住。於諸經典讀誦通利,思惟分別正憶念。」《法華經從地涌出品第十五》
⊙「阿逸多!是諸善男子等,不樂在眾多有所說,常樂靜處,勤行精進,未曾休息。」《法華經從地涌出品第十五》
⊙阿逸多!是諸善男子等,不樂在眾多有所說:佛答彌勒所問:是諸善男子等:即從地涌菩薩。不樂在眾多處,空言無益,所以不樂。
⊙一切諸法,唯有假名,無實體性。貴於自得,不貴人知,故不樂在眾多;貴得於心。不貴於辭佞,故不樂多說。
⊙常樂靜處,勤行精進,未曾休息:恆常唯樂於靜默安處;勤行精進聖道,晝夜精進,無暫停息。
⊙安靜無聲,深居避患,一心修持善行故常樂靜處。
⊙所謂真知生於恬靜,妄惑起於世務,欲修正智,要須靜處。
⊙修道之要,不容怠廢,故云勤行精進,慇懃精進,廢寢忘食,不知其勞,故云未曾休息。

【證嚴上人開示】
修菩薩行,當勤精進,以求出離,則菩提果可成;若耽著五欲,造諸惡業,於諸生死心常無厭離,而持菩提之心,恆無退失之念。

修菩薩行當勤精進
以求出離
則菩提果可成
若耽著五欲
造諸惡業
於諸生死
心常無厭離
而持菩提之心
恆無退失之念

要用心了解,「修菩薩行」,應該要「精進」,精進是修行者最根本。精進,精而不雜,進而不退,這是我們人人應該受教奉行。目的就是要「求出離」,出離人間疾苦、出離無明、煩惱、惑等等。長年累月,累生累劫,我們無不都是,在無明、煩惱,惑的苦,所以造業,周而復始。常常就是這樣,明明知道苦了,明明知道這就是由不得自己,過去所造作的如是因、如是緣,明知也就是如是果報,但是沒辦法可脫離,還是一樣和這個現實環境,糾纏不休,這就是我們沒辦法可出離。因為我們知道法是這樣,卻是我們沒有下功夫,不精、不勤,所以我們進又退、進又退;聽法時,知道要精勤,離開了聽法的環境,就再和環境又糾纏在一起,這就是凡夫,難得出離。

而我們一定要立志、精進,求得出離。若能夠這樣,「則菩提果可成」。我們有播種,精、純的種子,播善種子,我們若勤耕耘,絕對種子會成果,所種的菩提的果一定會成。「若耽著五欲」,我們若是貪在五欲之中,這樣還是在造,「造諸惡業」。這還是知道就知道了,不過業還是這樣在造,同樣的無明、同樣的習氣、同樣的煩惱,每天每天都是在生活中。若像這樣,我們全都是還耽著在五欲之中,同樣還在與這些業、無明煩惱,還是在糾纏著,同樣的,這就是諸惡業,同樣還是在裡面,還是糾纏在諸惡業之中。

所以,我們還是在生死,「常無厭離」。我們還不懂我們要厭離,我們要有那分知道苦,要下決心,要離開這個苦;知道因緣糾纏,我們要趕緊撥離,我們不要在那裡愛纏,人與人之間愛恨、情仇,只是一直在那裡纏著。我們應該知道,還未纏住,我們就不要去纏;若是纏住了,我們就想要如何還?人家說:「在一起,是彼此互相的恩怨。」有恩的要來報恩,所以我會很歡喜和你在一起;我應該要報恩,不論你對我如何,我還是同樣要對你好,報恩!若是有彼此之間,「怎麼你說的話,我為何都這麼不喜歡聽?」這就是有怨,就是有怨,我們已經知道;知道我們就要如何來改,是改我們自己,聽來的,怨的、不歡喜的,我們如何將它解開,善解、包容,彼此之間還是又能夠一樣,保持著彼此歡喜相處。這種忍得一時,怨的,有怨的,我們就要趕緊以恩回報,要記得自己要解冤釋結。若是怨的,還以牙還牙,以冤報仇,這樣會愈結愈深;若有恩的,我們趕快還,還完了就沒有來世交結之情,有的只是清淨的覺有情,這叫做結好緣。惡緣,我們也都要化解;好的緣,要轉染污為清淨的覺有情緣。

所以,我們在眾生群中,我們不要有耽著五欲的心。我們過去和人在一起,相處得好,這是彼此有好因緣,我們就要從那個好的,不要糾纏有迷情,我們要將它轉為覺有情。若是有恩怨,我們要轉一個心念,真正改善自己,善解、包容,轉惡為德,人家說「以德報怨」,也是結一個來生的善緣,不要有惡緣再糾纏。若能夠這樣,我們的身心就能夠輕安、能夠自在,來去自如,沒有這個情、怨,將我們牽纏著,所以我們就容易脫離,業力 糾纏的生死。有的,就是願力再來人間,不是業力牽我們來。這依正(二報) ,由不得自己,要生在哪裡,不知道,我們應該要好好把握,我們未來的方向。

所以我們要記得,不要貪著五欲,再造諸惡業,不要。若還是這樣,我們一定是在,由不得自己的生死中,我們在這個生死,我們一點點都沒有警覺,還是生死輪回,叫做「無厭離」。因為我們沒有警覺心,我們還是順著生死這樣在輪轉,我們很重要的就要回歸本源,真如本性,我們要回歸回來了,不要順著生死、順著業力,由不得自己,這樣在五道輪轉。我們現在已經是聽到法了,我們要很用心,時時警覺自己,再也不要又在諸惡道裡,在這與惡業這樣糾纏著;我們不要又再生死中,由不得自己,不要又再來來回回,在這個生死裡,我們要好好警覺。

所以,「而持菩提之心」。我們要很清楚、明瞭,我們的方向就是這樣,我們就是要向著菩提道堅持,堅持這念心。這念心,「恆無退失之念」,念念要不斷,不要有退失的念頭,我們真的要很用心。要常常「常修善思惟」,來行正法,我們要常常思考,思考在我們要如何方向正確,我們要身體力行在正法道,這樣來「正」我們的心。心不要偏邪,心要正,那就是行要端,心就會正。所以我們要常常憶念,不要錯謬掉,我們決定的心,不要讓它迷,偏掉,所以這要很用心。

來,看上面的文:「此諸菩薩,皆於是娑婆世界之下,此界虛空中住。於諸經典讀誦通利,思惟分別正憶念。」

此諸菩薩
皆於
是娑婆世界之下
此界虛空中住
於諸經典
讀誦通利
思惟分別
正憶念
《法華經從地涌出品第十五》

這是我們前面說過的文,這些菩薩,釋迦牟尼佛介紹了,介紹已經來到道場,有這麼多、這麼多的菩薩,這些菩薩若要說他們的因緣、他們的來處住在哪裡,要告訴你們,這些菩薩都是在「娑婆世界之下,此界虛空中住」,就是在這個娑婆世界虛空下,這樣在那裡住。「於諸經典,讀誦通利,思惟分別,正憶念」。這些菩薩都很精進,他們的精進,心心念念都是正思惟、正憶念。他們的心就是那麼的分秒不空過,那麼的常「思惟正行」,分分秒秒;他們的身行、他們的心念,不斷就是記憶在那念,沒有錯謬的正方向。這是這群菩薩,他們就是以正念來讀誦經典;每一部的經典,大乘經典他們都沒有放過,就是這樣在讀誦。「讀誦通利,思惟分別」,就是很正確,心念沒有偏差。

這些菩薩,住在「娑婆世界之下,此界虛空中住」。表示這些菩薩,他們不住於空,不住於有,他們是住於中道。他們不是貪著在天的享受,也是不怕生死輪迴。因為他們的心已經清楚,自己知道應該要做的是什麼事情:學釋迦牟尼佛,累生世,一個心願就是入人群,度眾生,來來回回;他們就是這樣來回,在正憶念、正思惟,還是心不偏差,在人群中。這就是這些菩薩,他們的心念,來來回回,不屬住在哪裡,他們是行在中道裡。

所以下面這樣說,這段文:「阿逸多!是諸善男子等,不樂在眾多有所說,常樂靜處,勤行精進,未曾休息。」

阿逸多
是諸善男子等
不樂在眾多有所說
常樂靜處
勤行精進
未曾休息
《法華經從地涌出品第十五》

這些菩薩是很精進,來來回回,在這中道不執空、不著有,在這個中道來回人間。「阿逸多!」,就是彌勒菩薩。這些善男子」,就是這些菩薩,就是這樣,「不樂在眾多有所說」。他們不是愛在大眾,很多的地方去說話,他們是腳踏實地,來來回回在人群中,是這些菩薩。所以說,是「即從地涌菩薩」,是在地,這樣從此界下的空中,這樣浮出來的,也不是在空中降下來,這就是在這個地方。因為這些菩薩,「此界虛空中住」,是在下面,這就是表示菩薩不住於此,但是他們住於中道,不著空、不著有。

阿逸多
是諸善男子等
不樂在眾多
有所說:
佛答彌勒所問
是諸善男子等
即從地涌菩薩
不樂在眾多處
空言無益
所以不樂

所以,「不樂在眾多處」,不是很愛在在人群中說話而已,因為人群中很複雜,光是說法而不肯去做,這空說「空言無益」。該是要做的時候,就是要身體力行去做,不是只有說:「來啊,來啊,我說話給你們聽。」只是常常要叫人來聽話,不懂得要帶人去做事,這樣也不對!不要只是空言,「空言無益」,只是集眾來說話,只是說而已,不要走、不要行、不要做,只是用說的,無益。

所以,菩薩,「不樂在眾多處」,不是只與一群人在一起而已,只是在那裡說話。說的話沒有用,一群人在那個地方沒有事做,這樣也沒有用。他們不要這樣,他就是不樂在這樣集體群眾,只是在那裡空說,這樣無益,沒有用,「所以不樂」。因為只是在人群中說話,這不是他們所要修的行。入人群,就是要拔除眾生苦難,不是要在那裡,閒著說話,一定要投入人群去付出。救度眾生的苦難,要把握時間,分秒不空過,這才是菩薩要向前的,我們要很用心去體會。所以,「一切諸法,唯有假名,無實體性」。

一切諸法
唯有假名
無實體性
貴於自得
不貴人知
故不樂在眾多
貴得於心
不貴於辭佞
故不樂多說

常常說,法無體、無相,真理是一個精神理念,只是著、執著在那裡,「我知道很多,只有說給你們聽,你們就要聽」。聽,若不去做,真的時間空過;只有聽歡喜的,不去體驗、不去實驗那個感覺,那個聽歡喜,很容易就忘記了。就像水流過水管一樣,常常都用這樣來譬喻。就像水流過大地,這樣水沒有留著,就像這樣也無益這塊土地。就像這個時間(二0一七年),到底德州的水有退嗎?這個水這樣淹没了整個休士頓,這個時候面積愈擴愈大。

還看到整個美國,有慈濟人的地方,大家動員起來,可惜是人數不多;但是,雖然離很遠,卻是大家也很關心。德州的達拉斯,離休斯頓有五百多公里,這五百多公里,有警覺性,休士頓的人聽到有這樣的颶風,他們就開始警覺性提高,馬上就趕緊先撤退。也已經好幾千人,這樣距離五百多公里的地方,他們已經撤到達拉斯去了。

去到那裡,我們達拉斯的凌居士,我們那裡的會所,也已經騰出來作為收容所。看看休士頓這一波,有準備的人好幾千人,人家他們已經早準備好,貴重的東西,已經懂得準備起來,他們人平安在外地,不會這樣那麼的惶恐日夜,不會浸在水中。東西是身外物,人平安。

聽法,我們也要與這樣相同,要相信,在說的法,我們要做如何的戒慎虔誠,我們要趕緊戒慎虔誠,人人的戒慎虔誠,我們眾生是如何共業來的,如何共造業,感得現在整個氣候的轉變,如何的怎會會變成到,這麼異常的環境?是為何?就像德州(慈濟人)這樣說,五十多年來,不曾遇到這麼大的災難。這不要說:「我們這裡都沒有。」其實有過,就有道理,道理就是讓你看不到,但是道理存在。這道理就是一股的力量,我們相信道理,依道而行,就是得救的力量。古時候的人說,「順天理者生」,這是道理。就是這樣,不要有「逆」,我們應該要相信,我們要順這個道理,信受奉行。

我們若在大眾中,只是想要出名,「我就是,我懂很多,我說給你們聽」,這只是口水,這對人無益。我們就要真正聞法者、傳法者,才說法者,真正你真實法有受用;什麼叫做受用?我有做到,我有感覺到;我做到的,我了解、我感受到,我傳給你知道,這樣我為你說,所以叫做聞法者、傳法者、說法者。這不是只要學來在大眾中說,不是這樣,我們一定要有身體力行;而我們若沒有自己身體力行,那就是「空言無益」。

這些菩薩向來都是身體力行,所以,他們不樂在能說不能行,他們不歡喜在這樣的,能說不能行這樣的行為,所以,他們「不樂在眾多」,不要在大眾中。他們是「貴於自得」,因為「一切諸法,唯有假名」,這些法是一個,用一個名讓我們來說這個法;其實一直說過了,理無體、無相,我們是用這個道理,借用這個東西來說:「這個東西分析來,它就有這樣這樣的生、物理。」這樣來解說。其實,理,解釋了它那成長的,那成長,形有看到,理看不到。所以,「一切諸法,唯有假名」。長出來的形,你看得到,但是是什麼樣的力量,讓它這樣不斷在成長,那個力量你看不到。所以感覺得到,看不到,這就是道理。一切法就是一切的道理,唯有借種種假名、假相。

語言若有真,哪還要說,我現在在說話,很多人很想要聽,但是他聽不懂,就要經過人翻譯。是不是翻譯一次就夠呢?不夠,不一樣的國家、不一樣的翻譯,要一個翻譯後再經過一個。有時候,若有人來,一句話要經過四五人翻譯,也有這樣的時刻。所以說,語言若是真,我說、你聽,就入心,何必都要一種再翻過一種呢?到底哪一個人的聲音、語言,是真的呢?即使我說的話,出去了,剎那間聲音不見了,後面連接的話就一直連下去,連連接接,哪一句話有留著呢?沒有留半句話在,這是假名字相。臺語,聽得懂的人,入心,內心之中的記憶用在生活中,那才是真。我們聽進去之後,在我們的心版;我們做了之後,我們自己的感受,別人的感受,互相彼此的相處,這才是真。那個結果的「識」,最近一直在告訴大家「識」,那「心意識」納入我們的心來,這才是真。因為我們「萬般帶不去,唯有業隨身」,業的種子就是「識」,他的善惡業,就是在這個業的種子之中。所以不是只學來說,沒有用的,虛妄的,不是。我們借假說真,借假相來講真法,希望大家能夠聽進去。

所以因為這個性,就是理,沒有一個實體,無實體!我們聽進來的,「貴於自得」,就是聽到刻入心版來,在心版才是我們所得的,我們的記憶裡,在我們身體力行做的感受,那感受是我們的自得。因為我們若感受到,別人也感受到,彼此之間的成果,這就是我們所得的。所以,「不貴人知」,不是只有要學來說給大家聽,大家知道我懂很多,不是這樣,不是要在大眾中,表現我們聽多、懂多、口才好、說很多,不是,不是這樣。所以,「故不樂在眾多;貴得於心」,最寶貴的是這個法,我們有得入我們的心來,這是最重要的。

所以「不貴於辭佞」。也不是那種值得在那個詞,言詞、口才很好,不是哦!像這種言詞、口才好,他無心,他不會想要與人一起投入,願意去身體力行,只是要展現他的口才,巧言令色,沒有真實的心、沒有真實的精進,只是要表現他的才華,這叫做「辭佞」。這種口才很好,一直會表現,一直會表現,但是他的內心不實。看人說人話,看鬼說鬼話,這樣的這不是真正的誠懇的心。所以,「不貴於辭佞」。我們最重要是貴於心,我們的心真正接受到法,我們不注重口才多好,利口辯詞,表面的才華有多好,這不重要。懂得表達,但是不懂得要去用,真實的真心、德行去帶人,沒有,只是展現他的才華,這不是我們真正的人才。

所以,菩薩不要這樣,「故不樂多說」。如果像這樣的人,不用和他說很多,而這些菩薩也不願意做這樣的形態,所以,他們「不樂在眾多」,他們就是要好好老老實實,做該做的事情,說該說的話。就是法聽來,我們有感受,我們要傳下去,說我們的真實語,不妄語、不誑語,我們要講真實語,這就是我們要很謹慎,要很自我警惕,不是只有憑一張嘴巴會說,我們說,就要做得到,要修這樣的德。這些菩薩來到靈鷲山,都是修這樣的德,是聞法、傳法,默默地做,在人群中引導人如何做,這些菩薩都是這樣。所以,「常樂靜處,勤行精進,未曾休息」。

常樂靜處
勤行精進
未曾休息:
恆常唯樂於
靜默安處
勤行精進聖道
晝夜精進
無暫停息

長劫以來,長久的時間,一直一直就是這樣,大通智勝佛的時代,一直到這個時候,累生累世就是這樣,不斷互相作伴、互相來度化,這些菩薩就是這樣,默默一直做下去,累生世、長時間不曾休息過。「恆常唯樂於靜默安處」,就是默默地做,一直做了。「勤行精進聖道」,就是很殷勤、很精進,都是依教奉行,走在正道之上,「晝夜精進,無暫停息」。這就是這些菩薩的德。「安靜無聲,深居避患,一心修持善行故,常樂靜處」。

安靜無聲
深居避患
一心修持善行故
常樂靜處

若是亂世時,他們在人群中靜靜的,就是這樣帶、這樣帶。他們不愛出去外面,因為亂世,智者要保身,要懂得我要投入人群,要如何才能夠安全?不要去受到污染,不要受到傷害,自己也都要智者保身,自己也都要很謹慎。這種修行學道,都是懂得知道避開是非,不對的事情絕對不會去動它;不該說的話的場所,不會進去,去混淆了,所以就是這樣避患。

所以,「一心修持善行故,常樂靜處」。只有一心要為苦難眾生付出,不論這個團體是如何,我們做就對了。常常聽到,「人多,很複雜,我要避開了」,這就不對。不離眾生、安住眾生,如何避開這個是非,不是避開人群,是避開是非。這種懂得帶人,不厭離、不休息,在人群很複雜的當中、是非中,要避開是非,我們要好好堅持一心。「一心修持善行」,要做我們該做的事情,向前前進。所以,「常樂靜處」,常常「常樂」、「好樂」在靜處,帶領人,不喧嘩,就是這樣好好穩定修行。

就像有一位菩薩,我看到他說:「這麼久沒看到你了。」「有啊,我都一直在做啊。」「你做什麼?」「我現在都去為植物人洗身體。」「很好啊!」「我就比較沒有在人群裡。」「為什麼?」「唉呀,人群中是非多。」這樣對嗎?去為植物人洗身體很好,你願意付出,但是離人群,還有很多需要及時,你要去做的事情。你說是是非,就是眾生苦,苦在是非多!我們是要如何去用我們的身行,去帶他,帶出這個是非,安定人的心,這個世間才能夠平安。

好事情,我們就是要什麼樣的環境來,只要好事,我們都能夠做,但是我們的心要調得好,不能為了某一個人,就將整群人列進去都是是非,這樣冤枉好的菩薩,不對了。古時候的人一句話說:「一根竹篙壓倒一船載」(臺語俗諺),不對,這不對,所以一定要改過來,要不然還是會偏掉,毫釐之偏,千里之差。所以我們要常樂,「常樂」就是很歡喜,要在靜處,就是避開是非,還是一樣在人群中。

所謂真知生於恬靜
妄惑起於世務
欲修正智
要須靜處

所以,「所謂真知生於恬靜」,是真實透徹了解這個真知,我們的心才會靜下來。而我們若只知道一個表面,就是是非多,某某人怎麼樣。就說了整群的人都是是非,這不對,這就是沒有透徹的真知;不透徹,所以皮毛。水本來靜靜的,你只是為了一粒的沙土,那個水會動,是水動還是沙土讓它動呢?這粒沙土動一下,它也會沈下去,不是整個池水動、不是水動,是這粒沙土。總而言之,我們水動,它會過了,這粒沙土它會沉到底,其實沒事情。若真知的人,就認為這沒有什麼。所以,「真知生於恬靜」,不論你人間是如何的是非多,在我們的內心,若很透徹了解道理,「真知」道理,自然心就不受它影響。

所以「妄惑起於世務」。這個妄惑,就是因為我們的事情很多,我們的真知不夠、不徹底,我們的目的、我們的精髓,我們沒有入心,所以會受到這個世間的事務,來影響我們的心。所以,我們應該要修正,要趕緊修正我們自己的心智。要如何我們的智,那「一切智」要使用出來?世間一切人、事、物,如何分得清楚?這「成所作智」,我們要分得清楚;「妙觀察智」要出來,應該要有這樣,才有辦法「道種智」,這條路我們才有辦法可走;路走了,我們才有辦法能夠體會,才能夠到「一切種智」,這就是我們要追求的。所以,不要浮面的「知」,不要浮面的「智」,我們的知要深、智要闊,這樣我們才有辦法,佛法才能清楚,修行才能到達。所以我們要在這樣心靈的靜處,我們心才靜得下來。所以,「修道之要,不容怠廢」。

修道之要
不容怠廢
故云勤行精進
慇懃精進
廢寢忘食
不知其勞
故云未曾休息

我們修道的重要,不允許我們又在那個地方懈怠,不允許我們,我們要趕緊要把握時間,還在人我是非,在那裡起心動念,不值得。我們修道,最重要的就是不要怠廢,不要這樣停滯在那裡,不要廢掉了時光;這個時光很可貴,不要虛度時日,要趕緊「勤行精進」。要「慇懃精進」,到達「廢寢忘食」,還是能不睡、能不吃,但不要說不精進。當然,修行是要身體健康,「廢寢忘食,不知其勞」,精進的人,吃不是很重要,最重要的我們要把握時間,因為時間一縱即逝,一過了就不再回來,所以我們要把握時間,要時時用心,用在當下。

各位,真的是時間過得,會很快,天底下,不斷佛陀所說的濁世,一直浮現出來,濁氣很重,氣象異常,人間煩惱偏多,很不容易,我們能夠看到這樣的景象,我們已經,佛陀說的話,我們現在已經印證到人生無常,苦、空、無我,真的是這樣。看看災區,在德州,這麼大的面積,完全已經只有看到水,都沒看到什麼了。看到惶恐,很苦的人在那水上,樂在哪裡?名在哪裡?勢力在哪裡呢?現在什麼樣的大勢力的人,都使不上力,所以一切虛幻,如夢幻泡影。我們要趕緊及時如何來消業?消業就是要懺悔,過去所造作的錯在哪裡,要趕緊改過;過去的心態不對,現在要趕緊從心徹底,從心徹底改變我們的生活方式,拿出虔誠的心,為天下來祈禱、祝福,希望人人能夠平安。

這是我們任何一個宗教看到這樣的災難時,全都是要很警惕,真的要虔誠、要戒,「戒慎虔誠」,要很謹慎我們的行為。所以說起來,齋戒、齋戒,要戒,全都是要發揮愛心,如何去幫助?不要傷害生靈,這就是齋戒的目標。所以,大家心態要改,要趕緊。

所以,有福的人要趕緊發揮,平安的地方趕緊提出虔誠,真的要好好發心、用心,戒慎虔誠;要大家好好來虔誠祈禱,這種祝福的心不要輕視。大家時時要多用心!

【附註】
論語八佾王孫賈問曰:「與其媚於奧,寧媚於竈,何謂也?」子曰:「不然,獲罪於天,無所禱也。」白話翻譯:王孫賈問:「『與其祈禱較尊貴的奧神的保佑,不如祈禱有實權的竈神的賜福』,是什麼意思?」孔子說:「不對。犯了滔天大罪,怎麼祈禱也沒用。」


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發表主題: 回復: 20181129《靜思妙蓮華》修菩薩行 當勤精進 (第1490集) (法華經·從地涌出品第十五)   周日 12月 16, 2018 3:20 pm

Explanations by Master Cheng-Yan
Subject: Advancing Diligently in the Bodhisattva-Practice (修菩薩行 當勤精進)
Date: November.29.2018

“In cultivating the Bodhisattva-practice, we must advance diligently in our quest for liberation. Thus, we can attain the Bodhi-fruit. If we wallow in the Five Desires, we will create negative karma and our minds will never renounce samsara. A mind that upholds Bodhi will never harbor thoughts of retreating.”

We must mindfully understand that “in cultivating the Bodhisattva-practice,” we must be diligent. Diligence is the most fundamental [practice] for spiritual practitioners. When it comes to diligence, we must remain focused without being distracted and advance forward without retreating. So, we should all accept and uphold the teachings by putting them into practice. Our goal is the “quest for liberation,” liberating [ourselves and others] from suffering, ignorance, afflictions, delusions and so on. Throughout countless years, months, lifetimes and kalpas, we all suffer from ignorance, afflictions and delusions which lead us to create karma in endless cycles. We are constantly doing this. We clearly understand suffering, and we know that it is beyond our control; based on the causes and conditions we created in the past, we clearly understand that we will have the corresponding effects and retributions. Yet we cannot liberate [ourselves] from them. We are still continuously entangled in our environment.

This is why we cannot liberate ourselves. Though we understand the Dharma, we do not put effort into being focused and diligent, so we advance and then regress, going back and forth. As we listen to the Dharma, we know to be diligent. But as we leave the environment where we listen to the Dharma, our minds become entangled with our surroundings. This is why ordinary beings find it difficult to liberate themselves. So, we must commit to being diligent in order to seek liberation.

If we can do so, “We can attain the Bodhi-fruit.” When we sow seeds that are essential and pure, we are sowing the seeds of goodness. If we then cultivate them diligently, those seeds will definitely bear fruit. Thus, we will attain the Bodhi-fruit.

“If we wallow in the Five Desires,” we are still “creating negative karma.” We already understand this, but we still create karma in this way. We still have the same ignorance, the same habitual tendencies and the same afflictions as we live our lives like this every day. If we live like this, we continue to wallow in the Five Desires. We continue to be entangled in karma, ignorance and afflictions. We continue to have negative karma, and we remain entangled by it. So, we are still in cyclic existence, “Our minds will never renounce samsara”. We have not understood that we must renounce it. We must understand suffering and become determined to leave it. Since we understand how causes and conditions are tangled together, we must quickly push them aside. We should not crave this entanglement in love, hate, passion and animosity.

Otherwise, we will always be entangled. We should know, before we even become entangled in them, that we must not draw near to them. If we are entangled in them, we must consider how to repay them. People say, [we meet] because there is still grace or resentment between each other. Some of us come to repay the grace of others, so they are very joyful to be with those people. “I must repay your grace. No matter how you treat me, I will still be nice to you and repay this grace!” In some cases, when we are among some people, [we think,] “Why is it that anything you say just displeases me when I hear it?” This is resentment. If we already know that there is resentment, we must seek to resolve it by correcting ourselves. From what we heard, be it resentment or things that displease us, we must learn to resolve them through kind understanding and forgiveness.

Like this, when we face each other, we can still ensure joyful interactions. In this way, we can temporarily hold back. As for those who resent us, we must quickly repay them with grace. We must remember to personally resolve the bonds of resentment and animosity. If we treat resentment by seeking to get even or seeking revenge, the bonds [of resentment] will become deeper. If others have shown us grace, we must quickly repay them. After repaying them, we will not have affections that will entangle us in future lifetimes. What remains will be pure, awakened love. This is what it means to form good affinities. We must resolve all negative affinities; [As for] good affinities, we must transform attachments and defilements into affinities with awakened love.

So, being among sentient beings, we must not wallow in the Five Desires. In the past, when we interacted with people, we got along very well because we have formed good affinities with them. [Having formed] those good affinities, we must not become entangled in deluded love, instead we must transform it into awakened love. we must not become entangled in deluded love instead we must transform it into awakened love. If we have resentment, we must change our perspectives and our mindset to truly improve ourselves. Through kind understanding and forgiveness, we can transform evil into virtue. There is a saying, “repay resentment with virtue”. In doing so, we form good affinities for future lifetimes, so we will not be entangled by negative karma again. If we can do this, our bodies and minds can be free and at ease. We will be able to come and go freely. There will be no affection or resentment to entangle us. In this way, we can easily be liberated from the cyclic existence of entangling karmic forces.

What we have instead is the power of vows [on which we journey] to return to the world, rather than the pull of karmic forces. Circumstantial and direct retributions are beyond our control. We do not know where we will be born, but we should earnestly seize the direction of our future. So, we must remember not to crave or be attached to the Five Desires which lead us to create more negative karma. If we still continue like this, we will definitely remain in cyclic existence without any control. In this [process of] cyclic existence, we are not vigilant at all. [Thus,] we are still stuck in cyclic existence. We are said to “never renounce samara”.

Because we are not vigilant, we are still transmigrating through cyclic existence. It is very important for us to return to the original source, to our nature of True Suchness. We must return to it so that we will not follow cyclic existence and our karmic forces [that make us] transmigrate in the Five Realms without any control of our own. Now we have listened to the Dharma, so we must be very mindful and constantly remind ourselves to be vigilant. We should not remain in the evil realms and because entangled in negative karma. We should not remain in cyclic existence, [transmigrating] beyond our control. We must not repeatedly come and go in cyclic existence, so we must be earnestly vigilant.

So, regarding “a mind that upholds Bodhi,” we should clearly understand that this should be out direction. We must persist in heading toward the Bodhi-path and persevere in this aspiration. With such an aspiration, we “will never harbor thoughts of retreating”. We must constantly maintain this in every thought. We cannot have any thoughts of retreating. So, we must truly be mindful.

We should “often practice skillful contemplation” in our practice of Right Dharma. We must often contemplate how to head to the right direction. We must put the teachings into practice and walk the path of Right Dharma to “correct” our minds in this way. Our minds must not deviate, and they must be upright. This means that if our actions are upright, our minds will be upright. So, we should always remember this and never misunderstand it. As we determine our mindset, we must not let our minds deviate or go astray. So, we must be very mindful.

The previous sutra passage says, “These Bodhisattvas all abide below this Saha World, in the empty space of this realm. They read, recite and keenly comprehend all sutras, contemplating, analyzing and correctly remembering them.”

This is a passage we talked about previously. These Bodhisattvas were introduced by Sakyamuni Buddha. He introduced many of these Bodhisattvas who had arrived at the Dharma-assembly. Speaking about the causes and conditions of these Bodhisattvas, where did they come from? He wanted to tell them, “These Bodhisattvas all abided below this Saha World, in the empty space of this realm.” They abided in the empty space below this Saha World. “They read, recite and keenly comprehend all sutras, contemplating, analyzing and correctly remembering them.” These Bodhisattvas are all very diligent. [Because of] their diligence, they have the right thinking and correctly remember [the sutras] in their minds. Speaking of their minds, they do not let any minute or second pass in vain. They constantly “contemplate right conduct,” every minute and every second. Their physical conduct and their minds always remember the right direction without deviation. These Bodhisattvas read and recite the sutra with right mindfulness.

They study every sutra without missing any of the Great Vehicle sutras. This is how they read and recite them. “They read, recite and keenly comprehend, contemplating, analyzing…”. Their minds are correct without any deviation. These Bodhisattvas abide “below this Saha World, in the empty space of this realm”. This means that these Bodhisattvas abide neither in emptiness nor existence; they abide in the Middle Way. They do not crave heavenly pleasures, nor do they fear cyclic existence. This is because their minds clearly understand what they should do, which is to learn from Sakyamuni Buddha. For lifetime after lifetime, His only wish is to go among people and transform sentient begins time and again. This is how they repeatedly return, with right mindfulness and right contemplation, without any deviation in their minds as they go among people. These Bodhisattvas [journey on] their vows to repeatedly return without abiding at any place. They practice the Middle Way.

So, the next sutra passage continues with, “Ajita, these good men take no joy in speaking among the multitudes. They always take joy in tranquil places, where they practice earnestly and advance diligently without ever resting.”

These Bodhisattvas are very diligent. As they repeatedly return, they abide in the Middle Way without attachment to emptiness nor existence. Abiding in the Middle Way, they repeatedly return to the world. “Ajita” refers to Maitreya Bodhisattva. “These good men” refer to these Bodhisattvas who are all like this. “[They] take no joy in “speaking among the multitudes”. They do not favor speaking at places with mass assemblies. They keep their feet firmly on the ground and repeatedly return to go among people. This is how these Bodhisattvas practice. So, these Bodhisattvas are referred to as. “Bodhisattvas [who] emerged from the ground. They emerged from the ground, from the empty space below this realm. They did not descend from the sky. This is where they [emerged]. This is because these Bodhisattvas “abide in the empty space of this realm”. They abide below the world. This means these Bodhisattvas did not abide here, but they abided in the Middle Way without bias toward emptiness or existence.

Ajita, these good men take no joy in speaking among the multitudes: The Buddha answered Maitreya’s question. “These good men” refers to the Bodhisattvas who emerged from the ground. They take no joy in being in places with many people, speaking empty words without benefit. So, they do not take joy in this.

So, “They take no joy in being in places with many people”. They do not love to just talk among many people. Since being among people is very complicated, if they simply teach the Dharma without putting it into practice, this is “empty words without benefit”. When it is time to practice, they will put [the Dharma] into practice. They do not just say, “Come, come. I will teach these to you”. If we only call people to come and listen, but we do not lead them to practice, this is also not right! We must not merely speak empty words, “empty words without benefit”. If we gather people just to talk, if we are merely talking without walking on the path, without practicing but just talking about it, this is of no benefit.

So, Bodhisattvas “take no joy in being, in places with many people”. They do not simply stay with a group of people and talk to them there. Simply talking is useless. If a group people stands there with nothing to do, this is useless as well. They do not want to be like this. They take no joy in gathering the assembly and just speaking empty words there. This creates no benefit; it is useless.

“So, they do not take joy in this”. This is because just talking among people is not the practice they want to engage in. When going among people, they want to eliminate sentient beings’ suffering. They do not want to be there leisurely talking. They must devote themselves to go among people, give and relieve sentient beings from suffering. They must seize time and not let any minute or second pass in vain. This is what Bodhisattvas must progress in. We must mindfully seek to comprehend this. So, “All phenomena have only illusory names and no true substance or nature”.

All phenomena have only illusory names and no true substance or nature. They value what they personally attain, not other people’s recognition. So, they take no joy in being among the multitudes. They value the attainments of the heart, not eloquence. So they do not take joy in talking much.

We often say that the Dharma has no substance or appearance. True principles are spiritual ideals. If we are attached [to appearances], [we say], “I understand many things. When I speak about them to you, you must listen”. If we do not practice after listening to them, then we are truly wasting our time. We have only listened joyfully to them without comprehending or experiencing the feeling. What we listen to joyfully is easily forgotten. It is like the water flowing through the pipe. I often use this as an analogy. For instance, when water flows across the land, if the water is not retained [by the ground], it does not benefit the soil. This is like what is happening presently (in 2017). Have the flood waters receded in Texas? Houston has been flooded with water. At this time, the [impacted areas] are expanding. Throughout the United States, we have seen that wherever there are Tzu Chi volunteers, they are all mobilizing. Unfortunately, our numbers are small. Still, despite the large geographical distances, all of us are very concerned.

Dallas, Texas, is more than 500 kilometers from Houston. Over 500 kilometers away, they too had to be on alert. When the people in Houston were warned about [Hurricane Harvey], [some] began to heighten their vigilance and quickly evacuated. There are already thousands of people who have evacuated to Dallas, more than 500 kilometers away. As they got there, our volunteer Mr. Ling in Dallas had arranged for our branch office to serve as a shelter. Look at Houston this time. There were thousands of people who were prepared. They had made early preparations by packing up their valuables. So, once they were safe in other places, they would not worry day and night; [their belongings] would not get soaked. Things are extraneous; [most important is that] the people are safe. As we listen to the Dharma, we must likewise have faith. According to the Dharma being taught, how can we be self-disciplined and reverent? We must quickly show discipline and reverence. How have all sentient beings created this collective karma? How have we created the collective karma which affects the entire climate pattern? How have things developed to create such an abnormal environment? Why is this?

For example, regarding Texas they say that for more than 50 years, they had never experienced such a great disaster. We must not say, “We have no disasters here”. There are principles [by which] this has happened before. Though principles have no visible appearances, they still exist. These principles are a form of strength. If we believe in them and practice according to them, [we find] the strength to be saved. People of the past said, “Those who follow natural principles prosper”. This is [speaking of] the principles. They is why we must not go against them. We must believe in and follow the principles, faithfully accepting and practicing them. If we are among an assembly, if we only want be famous, [we can say] “I understand many things, so I will teach you. But this is only empty talk that does not benefit people. We must truly listen to and transmit the Dharma before we can teach the Dharma. Only then can we truly make use of the True Dharma.

What does it mean to make use of it? We practice it, and we gain realizations. Through our practice, we gain understanding and experience. We can then pass it on to others and teach it to them. So, such people are called those who listen to the Dharma, transmit the Dharma and teach the Dharma. We are not just learning it for the sake of teaching among people, it is not like that. We must put it into practice. If we do not put it into practice, it is only “empty talk which is of no benefit”. These Bodhisattvas put it into practice, so they take no joy in teaching without practice. They take no joy in teaching without practicing. They take no joy in teaching without practicing. So, “They take no joy in being among the multitudes. They do not want to be among many people. They “value what they personally attain”, because “all phenomena have only illusory names”. These teachings are all one; we can use a single name to teach this Dharma.

In fact, we continuously talk about this. Principles have no substance or appearance. To teach a principle, we use an object to explain it. “As we analyze this thing, we [discover] that these are its biological and physical principle.” This is how we explain it. In fact, principles explain its development. The development has a visible appearance, but we cannot see the principles.

So, “All phenomena have only illusory names. As its appearance develops, we can see it. But what king of force is there that drives its constant growth? We cannot see this force. So, we can feel it, but we cannot see it. This is what the principles are like. All phenomena [demonstrate] all principles, which can only be explained through various illusory names and appearances. If words are true, then what more us there to say? As I am speaking now, many people want to listen, but they may not understand [my words]. So we need people to translate. Is it enough just to translate [the words] once? It is enough. Different countries need different translations. We may need multiple translations. Sometimes, when people come [to visit], one phrase requires four to five people to translate. This also happens sometimes. So, if words are true, when I speak and people listen, they can take it to heart. Why do they have to be translated from one language to another? Whose voice and which language is true? Even when I speak, I utter the words, then instantaneously, that sound is gone as successive words continue to follow. As the words follow each other, which phrase remains? There is no phrase that remains.

So, [words] are illusory names and appearances. Those who understand Taiwanese can understand [the words] and take them to heart. In their minds, they keep them in their memory and apply them in their daily living. That is what makes them true. After listening, we keep [the teachings in our minds. After practicing them ourselves, with our understanding and others’ understanding, we can get along with each other. Only this is real. Speaking of the resulting “consciousness,” as I have been telling everyone recently, only when [these teachings] enter our “mind-consciousness” do they become true. This is because “the only thing we take with us when we die is karma”. This seeds of karma are [in] our consciousness. Our positive and negative actions are stored are stored within these karmic seeds.

So, we do not just learn for the sake of teaching; that would be useless, illusory and false. That is not it. We use the illusory to teach the true. We use illusory appearance to teach the True Dharma. In the hope that everyone can listen to it and take it to heart. So, according to its nature, to the principles, nothing has a true substance. From what we listen to, “We value what we personally attain, meaning we listen and engrave it in our hearts. What is in our hearts is what we attain.

In our memory, we keep what we experience when we put the teachings into practice. This experience is what we attain ourselves. When we experience something and others also experience it, the result that we achieve together is what we attain. So, “They do not value other people’s recognition”. We must not learn just to teach to others for everyone to see how knowledgeable we are. This is not the case. It is not our goal to be among people to show off how much we have listened, how much we understand, how eloguent we are or how much we can say. This is not [our goal]. “So, [we] take no joy in being among the multitudes. [We should] value the attainments of the heart.” The most precious thing is this Dharma. Whether we have attained it and taken it to heart is the most important thing.

So, “[They do not value] eloquence “. [We must not] waste time on [thinking of eloquent phrases]; to be eloquent in speech and mannerisms is not what we should seek! Such people may be very eloquent, but they may not be sincere. They do not want to devote themselves to others or be willing to put [the teachings] into practice. They only want to show off their eloquence. They have clever words and mannerisms but they lack sincerity and true diligence. They only want to show off their talents. This is called “eloquence”. People with great eloquence always want to show off. They will always show off, but their hearts are not honest. They speak differently depending on who they are speaking to. People like this are not truly sincere. So, “[Bodhisattvas do not value] eloquence”. The most important thing is. Our hearts must truly receive the Dharma. We need not place value on the greatness of our eloquence. Eloquence in debate and superficial talents are not important. Those who know how to express [the teachings] but do not understand how to apply them with true sincerity and virtue to guide people are just showing off their talents. These are not talents of true caliber.

In summary, Bodhisattvas must not be like this. “So, they do not take joy in talking much.” Of there are people like this, it will be of no use to talk much with them. In addition, these Bodhisattvas do not want to have such an appearance. So, “they take no joy in being among the multitudes”. They want to carry on steadfastly, doing what they should do and saying the things they should speak about. As we listen to the Dharma, we gain realizations. So, we must pass them down and speak the truth. We must not use false speech or tell lies. We must speak true words. This is why we must be very careful and remind ourselves to be vigilant. We should not just teach with our mouths. We must practice what we preach and cultivate this kind of virtue.

The Bodhisattvas who came to Vulture Peak had all cultivated this virtue. They listened to the Dharma and transmitted it. They quietly practiced it and guided people to practice by being among them. This is what these Bodhisattvas were like. So, “They always take joy in tranquil places, where they practice earnestly and advance diligently without ever resting.

They always take joy in tranquil places, where they practice earnestly and advance diligently without ever resting: They only ever take joy in tranquil, silent and peaceful places where they earnestly practice and advance diligently upon the noble path. They advance diligently day and night, never stopping for even a moment’s rest.

For countless kalpas, a very long time, they have always done this. Since the era of Great Unhindered Wisdom Superior Buddha all the way to this moment, they have done this for many lifetimes. They have continuously accompanied and transformed each other. These Bodhisattvas quietly and continuously practice like this. Throughout many lifetimes, over this long time, they have never rested. “They only take joy in tranquil, silent and peaceful places”. They quietly and continuously practice like this. “They earnestly practice and advance diligently upon the noble path”. They earnestly practice and advance diligently. They practice according to the teachings and walk on the right path. “They advance diligently day and night, never stopping for even a moment’s rest”. These are the virtues of these Bodhisattvas.

“In peace and silence, they dwell in secluded places to avoid troubles. They single-mindedly cultivate and uphold virtuous practices, thus they always take joy in tranquil places”.

If they are in a chaotic world, they quietly go among people. This is how they guide people. They take no pleasure in going outside because [they are in] a chaotic world. Wise people must protect themselves. They must understand how to devote themselves among people and still remain safe. To not be defiled or harmed by others, these wise people must earnestly protect themselves, and they must be vigilant of themselves. Through this spiritual practice, they know to avoid interpersonal conflicts. They will never draw near to what is not right. They will never enter or become mixed up in places where they should not speak.

So, this is how they avoid troubles. So, “They single-mindedly cultivate and uphold virtuous practices, thus they always take joy in tranquil places.” We single-mindedly give of ourselves for the sake of sentient beings in suffering. No matter what happens in this organization, we just do [what is right]. We often hear [people say], “Since there are many people, things get complicated, so I will avoid them”. This is not right. [We must not] avoid sentient beings but should abide peacefully among them. How do we avoid interpersonal conflicts? Instead of avoiding people, we should avoid interpersonal conflict. By knowing how to guide people without abandoning them or resting, though we are in the midst of complications and interpersonal conflicts, we avoid these conflicts and earnestly uphold our aspiration. “We single-mindedly cultivate and uphold virtuous practices”. We must do what we should do and advance forward. “Thus, they always take joy in tranquil places”. They “always take joy” in tranquil places. They guide people without loud noises. This is how they earnestly and steadily engage in spiritual practice. This is just like one of our volunteers. I saw him and said, “I have not seen you for a long time. Yes, I am always working. What are you doing? Now, I help bathe people who are in a vegetative state.” “That is wonderful! In this way, I spend less time among people. Why is that?” “Ah! There are so many conflicts among people” Is this correct? It is great for him to help shower people who are in a vegetative state, and he is willing to give of himself. But avoiding people [prevents] him from doing many things that he needs to quickly do. He mentioned interpersonal conflicts; many conflicts are what cause suffering for sentient beings! If we can use our physical conduct to guide them out of the interpersonal conflicts and bring peace to their minds, then this world can also find peace. Speaking of good deeds, we must do things in all kinds of surroundings. As long as it is good, we must do it.

Still, we must adjust our minds properly. We must not, because of one person, embroil an entire group in conflict. In this case, innocent people are wronged. This is not right. People in the past had a saying, “With a single bamboo pole, you can hit all passengers on a boat”. [Sweeping generalization] is not right. So, we must correct ourselves. Otherwise, we will go astray. A slight deviation takes us far off course.

Therefore, we must always be joyful. To “always be joyful” means to be very happy. To be in tranquil places is to avoid interpersonal conflicts while we still remain among people.

It is said that true knowledge arises out of tranquility. Delusion arises out of worldly affairs. If we desire to cultivate right wisdom, we need to be in a tranquil place.

So, “It is said that true knowledge arises out of tranquility”. Only if we truly and thoroughly understand true knowledge can we allow our hearts to become tranquil. If we only understand this superficially, then there will be many interpersonal conflicts. “This or this person did this”. Having said this, the whole group comes into conflict. This is not right. This is not thoroughly understanding true knowledge. We did not thoroughly understand it, so we only understood it superficially. The water is originally still, but if even a grain of sand [falls in], the water will stir. Does the water move by itself or does the sand move [the water]? After this grain of sand [falls], it will sink. It is not the whole pool nor the water that moves, it is this grain of sand that moves.

In short, after the water moves, it will [come to rest]. The grain of sand will sink to the bottom. In fact, there is nothing to this. People with true knowledge will think that this [issue is] nothing. So, “True knowledge arises out of tranquility”. No matter how many interpersonal conflicts there are in the world, if our mind thoroughly understands this principle, the principle of “true knowledge,” our mind will naturally not be affected. So, “Delusion arises out of worldly affairs”. This delusion arises because we have many things [in mind]. Our true knowledge is not thorough enough, and our goal and essence has not entered our hearts. So, our hearts are affected by worldly matters. Thus, we must make corrections. We must quickly correct our mindset with wisdom. How do we use our wisdom, “the wisdom of all Dharma”? How do we clearly differentiate people, matters and things in the world? With “all-accomplishing wisdom,” we must discern things clearly. We must exercise “profound discerning wisdom,” so that we can employ “the wisdom of all paths.” Only then can we walk on this path. As we walk on this path, we can comprehend and attain “all-encompassing wisdom.” This is what we are seeking.

So, we should not be affected by superficial “knowledge” and superficial “wisdom.” Our knowledge must be profound and our wisdom must be broad. Only then can we understand the Buddha-Dharma clearly and have accomplishments in our spiritual practice. So, we must be in a tranquil place in our hearts in order to calm our minds. Thus, “The key to cultivating the path is to not allow ourselves to grow indolent.”

The key to cultivating the path is to not allow ourselves to grow indolent. Thus, it says they practice earnestly and advance diligently. They are so earnest and diligent that they neglect sleep and forget to eat, without knowing their own exhaustion. So, it says “without ever resting.”

The key to cultivating the path is to not allow ourselves to grow indolent again. We must not allow ourselves to do that. We must quickly seize the time. Being in interpersonal conflicts and giving rise to discursive thoughts is not worth it. In cultivating the path, the key is to not allow ourselves to grow indolent. We should not remain there and waste our time. The time we have is very precious. We must not let time pass in vain. We must quickly “practice earnestly and advance diligently.” “They are so earnest and diligent that they neglect sleep and forget to eat.” We can give up sleep and food, but we cannot give up on being diligent.

Of course we must keep our bodies healthy to engage in spiritual practice. “They neglect sleep and forget to eat, without knowing their own exhaustion.” To those diligent people, eating is not very important. The key thing for us to do is to seize time, because time slips by in a flash. Once it passes, it will never return. So, we must seize our time and always be mindful in the present moment.

Everyone, time truly passes by very quickly. The Buddha constantly mentioned that this is a turbid world. It continuously appears before us. There are severe turbidities and abnormal weather patterns. People have many afflictions in this world. Seeing such a scene is something very rare. We have now verified the impermanence of life that the Buddha spoke about. There is suffering, emptiness and no self. This is truly how it is.

Look at the disaster area in Texa. Over such a large area, we could see nothing but water. We did not see anything else. We saw panicked people suffering, [struggling] in the flood waters. Where is their joy? Where is their fame? Where is their power? Now, however powerful they may have been, they cannot help themselves anymore.

Truly, everything is illusory, like a dream, an illusion, a bubble or a shadow. How can we quickly eliminate our karma? To eliminate karma, we must repent for what we did wrong in the past. We must quickly correct our faults. If our mindset was not right in the past, we must now quickly change our way of life from the bottom of our hearts. We must use our reverent hearts to pray and wish blessings upon the world in the hope that everyone can be safe.

Regardless of religion, when we see such calamities occur, we must all be very vigilant. We must be truly reverent and keep the precepts. Being “vigilant and reverent” means being vigilant in our actions. Speaking of upholding a vegetarian [diet], we need discipline and we must exercise love. How do we help? We must not harm living beings. This is the goal of adopting a vegetarian diet.

Therefore, we must all quickly correct our mindset. So, those with blessings must quickly exercise them and people in peaceful places must quickly give rise to reverence. We must truly put effort into forming aspirations and being self-disciplined and reverent. As we earnestly and reverently pray, we must not underestimate [the importance of] a mindset of wishing others blessings.
Everyone, we must always be mindful!

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