首頁首頁  日曆日曆  相冊相冊  常見問題常見問題  會員群組會員群組  會員註冊會員註冊  登入  

分享
 

 20181207《靜思妙蓮華》五大互融 持心如地 (第1496集) (法華經·從地涌出品第十五)

向下 
發表人內容
月亮
版主
版主
月亮

文章總數 : 21153
年齡 : 65
來自 : 台中
威望 : 1637
注冊日期 : 2009-01-11

20181207《靜思妙蓮華》五大互融 持心如地 (第1496集) (法華經·從地涌出品第十五) Empty
發表主題: 20181207《靜思妙蓮華》五大互融 持心如地 (第1496集) (法華經·從地涌出品第十五)   20181207《靜思妙蓮華》五大互融 持心如地 (第1496集) (法華經·從地涌出品第十五) Empty周五 12月 07, 2018 10:07 am

20181207《靜思妙蓮華》五大互融 持心如地 (第1496集) (法華經·從地涌出品第十五)

⊙下自地輪,上至虛空,重重觀置,而五大相互融互通。周遍於法界,為歸命遍菩提道身,有種種之莊嚴。
⊙地者有二義:一住持不動,二出生萬物。謂行者修行善思惟,頓覺身心相空寂,持心如地不動,出生六度,行種種功德,亦猶地之能生萬物,是即名地輪三昧。
⊙「我今說實語,汝等一心信,我從久遠來,教化是等眾。」《法華經從地涌出品第十五》
⊙「爾時、彌勒菩薩摩訶薩及無數諸菩薩等,心生疑惑,怪未曾有,而作是念:」《法華經從地涌出品第十五》
⊙「云何世尊於少時間,教化如是無量無邊阿僧祇諸大菩薩,令住阿耨多羅三藐三菩提?」《法華經從地涌出品第十五》
⊙云何世尊於少時間,教化如是無量無邊,阿僧祇諸大菩薩:謂佛成道四十餘年,疑地涌諸多眾菩薩,非佛所化。
⊙令住阿耨多羅三藐三菩提?:令得住於無上菩提。是即化行之時短,化眾之人多,化成之德大,故為難信。
⊙「即白佛言:世尊!如來為太子時,出於釋宮,去伽耶城不遠,坐於道場,得成阿耨多羅三藐三菩提。」《法華經從地涌出品第十五》
⊙即白佛言:世尊!如來為太子時,出於釋宮:因疑白:如來昔在迦毗羅衛國為太子時,不嗣王位出於釋宮。
⊙為太子時:之前世時為護明,補居兜率,乘香象日輪,降生王宮,於四月八日,藍毘尼誕生,名悉達多。

【證嚴上人開示】
下自地輪,上至虛空,重重觀置,而五大相互融互通。周遍於法界,為歸命遍菩提道身,有種種之莊嚴。

下自地輪
上至虛空
重重觀置
而五大相互融互通
周遍於法界
為歸命遍菩提道身
有種種之莊嚴

用心來體會、來了解!我們日常生活,腳踏著地,頭頂著天,我們在生活中,沒有離開過;從出生以來一直到我們現在,哪一個時間能夠離開天地空間?都不能離開的哦!這就是我們生活中不可缺少。所以,我們也要認識「地輪」,地之上,一直到虛空界,雖然生命體我們自己是很渺小,但是虛空界無際,我們也等(於)是在虛空界中,也沒有離開我們的生命體。所以,不論是腳踏土地、頭頂著一片天,周圍重重來觀察它,想想看,沒有離開五大相──地、水、火、風、空這五大相。我們都沒有離開土地、虛空、水、火、風;火就是太陽、燈光等等,還是在這個虛空中,這就是五大相。我們的生活我們自己都不覺知。

其實,「互融互通」。這個五大會合,我們常常都說「四大」──地、水、火、風,其中一個很重要那就是「空」;沒有這個空間,哪有你、我、人間?就沒有了,所以一定要有「空」,空、空間,所以天地空間是成了萬物,這道理我們要先了解。盡虛空、遍法界,我們會常常去唸到「盡虛空、遍法界」,文字唸著就過去了,其實在我們的生活中,是包含著這個五相,五大。五相,五大互融互通,平順,那就是安然無恙,就是平安在過日子。這五大,五相,這個大空間裡,包含著地、水、火、風;這四大若是一大不調,那就是人間就會有疾苦,所以必定要互融互通,四大調和。在這個空間之中,大空間必須要四大調和,人間才能夠平安。

所以,這是很開闊,很開闊,「周遍法界」。我們若這樣來想它,這豈不就是和我們日常生活,都是密不可分;和我們很密切,密不可分。這都是道理,道理周遍法界,無處不是法。這就是在從地、虛空、火、水、風等等,這全都要「重重」,我們要細思觀察;用心,要細思觀察。這些東西讓它歸位,不就是平時我們生活中,不可缺少的?這名稱叫做「五大相」──地、水、火、風、空五大相,無不都是在我們的周圍旁邊,分秒中,我們都不能分離這個五大相,可見這個五大相就是不可缺少,在我們的這個生命體不可缺少,就是有它很大的道理存在。是我們人都將它疏忽掉了,所以「周遍法界」。

而我們若是對法,差不多能夠了解了,我們「歸命遍菩提道身」。道理,這個法的大道,我們的生命,生命體,無不都是分分秒秒,就要知道那個道理;菩提就是真諦,也就是道理。我們身、心歸命,在這大覺菩提中,那就是法身。法,不論是地大、風大、水大、火大、空大,無不都是具足了道理存在。我們要連這些道理,我們都要很清楚,明明覺覺在生活中,不要將它疏忽掉了。過去都是懵懵懂懂過日子,哪怕我們在誦經、看經文,也疏忽掉了這「五大相」,我們都疏忽掉,忘記了我們與大地有關,忘記了我們在空間所包容,忘記了我們周圍的空氣,忘記了我們周圍的溫暖等等,我們都疏忽掉了。這五大調和,給我們的生活,我們都這樣將它疏忽過去了。

我們現在聽法,我們要身、心歸入,樣樣的道理我們都要清楚;這些的每一樣,它的道理就是這麼的普遍,普遍在法界中。你覺,它就是法;不覺那道理,你就在不覺中這樣糊塗在過。你若是明明覺覺都清楚,周遍法界,就是我們悠遊在法,就是道理,遊在道理的當中,這叫做「沐浴法流」。我們能夠很乾淨,「法譬如水」,我們很充分、很乾淨,事事沒有煩惱;感受到法,我們身心有感受到法的滋潤。我們的生命體,我們的慧命,這都沒有離開法,所以叫做「歸命遍菩提道身」。我們的身心沒有離開道、沒有離開覺,我們沒有迷了,我們永遠、永遠都在覺道上,這樣在走,這就是我們要學的道路,就是要歸本的境界。生命體,我們的觀念、思惟,靜思惟,這叫做禪在生活中;任何一項,舉手動足、開口動舌、挑柴運水無不是禪。就是很細膩的思惟,心不散亂,無不都是在「菩提道身」,這全都是法身,是我們的生命體,沒有離開在這個法,所以「歸命遍菩提道身」,這就是我們的慧命。

所以,「有種種之莊嚴」。法,有時候我們會很感慨,人間惡濁,濁氣重重啊!是啊,人間惡濁,慧命體外真的是很惡濁;而我們在慧命體內,我們能夠享受到這樣的環境,不論是在我們生活,腳踏地、頭頂天,周圍虛空法界,重重地仔細觀察,五大相互融、互通。道理很明瞭、很清楚,我們無不都是在這個道理中,覺得很歡喜,我們的慧命、生命體,和虛空界不就是這樣合而為一!想到這樣,總是法喜充滿了。大家的感想如何我不知道,我自己是從內心,那分踴躍澎湃的歡喜,那個法喜!有種種心靈的道場,道理的莊嚴,無不都是遍布在「菩提道身」,那就是在慧命之中。各位,要用心去探討,天地之間、周圍法界,無不都是大道理的存在,成就我們的大生命體的慧命,我們要很珍惜,珍惜時間,好好去體會。

所以,地,「地者有二義:一住持不動,二出生萬物」。

地者有二義:
一住持不動
二出生萬物
謂行者修行善思惟
頓覺身心相空寂
持心如地不動
出生六度
行種種功德
亦猶地之能生萬物
是即名地輪三昧

我們腳踏著這個土地,這我們大家該都能夠體悟;常常在出坡,我們就能夠清楚。大地,你給它什麼種子,它就出什麼樣的果實出來,這我們都很清楚,「出生萬物」。就像我們在修行、修行,「修行善思惟」,我們時時都要用很恬寂的心,很清淨、寂靜、很恬寂那個心,靜靜地想,靜靜地,很靜,這個靜寂的心來好好思惟。

這當中,你想到一項事情,「哦,通了,頓覺了」。任何一樣事物,開始時看到形相,這樣東西好好恬靜去思惟它,它的質、它的體相、它的諦理。每一樣東西都有它的體相,有它的諦理存在。我們身、心,將這些東西體會了,組合起來,哦,「頓覺,一切歸空」,了解了,形相知道了,這些東西分析到最後──空歸空、火歸火、風歸風、地歸地,這種種物質,有它的物質歸於它物質的道理。所以回過頭來,那「妙有」就出來了,那個「妙有」,就是那分感覺的歡喜、法喜,這種「身心空寂」,一切煩惱無明,完全突然間就去除了,就與天空、虛空合而為一。

我們平時,我們若能體會到這些東西,是歸於空,無邊際;空無邊際那麼大的道理,我們若能夠體會了解,那個心自然就是不動,所以「持心如地不動,出生六度,行種種功德」。菩薩的根本如何來?就是這樣來,因為他已經體會到了道理,四大、五相。四大都有,「空」的空相在那裡?「空」就是大環境,你沒有「空」,哪有山河大地呢?哪有人間種種森羅萬象呢?所以,所有的一切,都是在這個「空」,無不就是「相」;凡是空間都是空相,全都有,這就是我們已經都體會了,了解「心如地不動」。所以,我們體會了,這些五相、五大的道理之後,我們「心無罣礙,無罣礙故」,我們立願,這個願要力行菩薩道。願在哪裡?無法看到,我們要身體力行。

所以,「持心如地」。因為我們人不能離開土地,你即使坐在椅子上,椅子也是貼在地;你即使在百多層的大樓上面,地基也是在土地,同樣,所以人無法離開地。所以,地是永遠就是這樣不動,它在地是載萬物,山河大地;或者是人間所建築,建築出來的等等,交通、建設、房屋,哪一項不是地?就是地,永遠永遠就是人類這樣在過。常常在說,這個濁世四大不調、氣候極端,大地被破壞了。不論你如何破壞,還是大地存在;山如何開、山如何破掉,還是大地存在。茫茫大海,大海的下面還是大地;同樣,「空」也是一樣,你就是山再高,上面也是空。

總而言之,這個「地」是如如不動,它的本相永遠就是不動,所以我們要「持心如地」。要如何來顧好我們的心、修復我們的大地?我們的大地保護,不要受破壞;會破壞大地的就是煩惱無明,這煩惱無明就在人心。佛陀他來教育我們,教育,大地、空間,「五大」無不都是人類所需要;也就是因為「五大合和」,所以有人類;有人類,所以人類不斷產生著,不調合的心理,所以,不斷人與人之間的禍端,這來自內心;內心起了很多的欲念,所以產生破壞。唯有讓這些人間的人,能夠了解道理,懂得要疼惜大地,這樣才有辦法天地之間平安。

佛陀期待人,人間平安、天地平安,必定要說法。覺悟了之後,這個道理大家要清楚,要懂理、愛道理,將這個道理能夠人人應用,所以需要講道理的人。所以,佛陀說道者,而且要傳道;人人聞法,聞法者也要是說法者,也就要傳法者。若光是講、光是說,因為世間已經被破壞了,「四大」已經被人類污染了;無明已經破壞了四大的法則。現在的四大要再復原,還是需要人類,所以一定法要傳在人類,需要教菩薩法,入人群。菩薩要如何來?就是這樣來,要一項一項體會;體會之後,自然就能夠心與天地,合而為一了,五大合成。

我們通徹「五大」的道理,自然我們的心如大地,同樣不動,要持好我們這一念心。這一念心能夠出生六度──布施、持戒、忍辱、精進、禪定、智慧,這些法能夠使用、通達道理,道理要用在人間,所以要入人群,這是菩薩的根本。所以,「出生六度,行種種功德」,要累積這些功德起來。所以,行要如理、如禮,這個禮節、行儀人間。所以,中國有「五倫」的道德,家庭的倫理的禮節,這就是維持人生。佛陀也是一樣,要讓我們能夠體會,這個五倫、五相,所以有地輪、空輪、風輪、火輪、(水輪)等等;地、水、火、風都有它的輪,還有空輪,這一樣的道理。

孔夫子等等,有人間的「五倫」,佛陀有出世的「五輪」相,無不都是很簡單讓我們了解,人人生活中都有;我們若是通徹了解了,「六度萬行」我們就行得通。因、緣,這當然要很長久的時間,心無掛礙,總是立誓願力,就是入人群,無窮盡的時間入人群,這個「種」就是要這樣,一直成長出來,所以「亦猶地之能生萬物」。我們的心在累積這樣的功德,累積種種的功德,不執著功德,但是就是要行這個,要進行,自然內修、外行。「內修即是功,外行即是德」,這就是「功德」,一定要用語言來形容,所以叫做功德。在我們修行的過程,就是向內心要修,向外要積極身體力行,吸收佛法入心來,我們要力行在人間,這就是了。所以,我們要很用心來體會。

所以「猶地之能生萬物,是即名地輪三昧」,這是地輪的三昧。我們若了解「地」,我們就要了解「空」。地,地上有水、火、風,這就是這樣輪轉,是我們的生活中不可缺少。法髓就是這樣,希望大家聽經,不是只在文字,要讓大家很了解,要說這部經,「跡門」已經過了,現在是「本門」,我們的根本。菩薩要如何成長起來,他的源頭如何來?我們如何去了解道理?我們在日常生活中,步步走在土地的上面,所以常常說踏地要輕,要怕土地會痛,踏地要輕,怕地會痛,步步寸寸都有它的道理存在。我們在進行中的這個空間,我們也是要很用心。「空」,沒有這個空間,哪有萬物呢?空間,我們的舉止動作要小心;一不小心,也會傷害空間萬物,或者是空間,人類的人間。

所以舉止動作也是一樣,即使你手在畫,畫虛空,用手也能夠表達「無量義」;要表達出來,不是只有用口、用聲音,現在有手語。各國,我們在看新聞,重要的新聞,每一個國家都有手語,因為有每一個國家的人類,都一樣,有的生下來是聾、是啞,他們要了解,要有人與人的溝通,所以他也要有心的語言、手的語言,才能夠通達心靈的認識。這就是一樣的道理。所以,我們這個空間,我們都要很珍惜,「五輪」我們都要很珍惜。佛法的「五輪」,出世間法,我們事事要清楚,這叫做「本」,根本的道理,我們一定要了解。這些事情若了解,我們就能夠清楚了。

前面的文就是這樣說:「我今說實語,汝等一心信,我從久遠來,教化是等眾。」

我今說實語
汝等一心信
我從久遠來
教化是等眾
《法華經從地涌出品第十五》

因為這些菩薩,從地湧出、從空而來,所以我們要了解「空」的道理,我們要了解「地」的道理。所以「從地涌出」,這根本如何來?

所以,經文之中說:「爾時,彌勒菩薩摩訶薩及無數諸菩薩等,心生疑惑,怪未曾有,而作是念」。

爾時
彌勒菩薩摩訶薩
及無數諸菩薩等
心生疑惑
怪未曾有
而作是念
《法華經從地涌出品第十五》

過去彌勒和這些菩薩,看到從空來、地湧出,不認得一人,不認識,所以好奇問:「這些菩薩是從哪裡來?如何來?是……。」佛陀會為他們介紹:「這是從哪裡來。」他們就還有疑,問:「這些人既然是這麼大的菩薩,這麼的有經驗,這麼通達、神通,他們的老師是誰?」佛陀會自我介紹:「他們的老師是我,這些都我的弟子。」所以,他們還不相信,又開始問,佛陀就再為他們解釋。

還記得嗎?記憶,要記得,經典之中一段一段,菩薩表達「疑」,佛陀一一來解釋。現在彌勒菩薩以及所有的菩薩,也是同樣有疑,儘管知道佛陀說:「這些都是我弟子,我長久以來。」佛陀也解釋:「長久長久以來所度化,這就是這些人,到這個時候顯現出來,我現在成道了。現在在說《法華經》,大家又集合過來的,這些都是我度的。」這樣,彌勒菩薩、大家還感覺不可思議!這些菩薩,既然那麼的久、那麼的深,無數劫以來所成就的道法,所了解的道、所了解的法是這些深。佛陀成佛才這麼近,到底是如何有辦法,去化度這麼多?他們還有疑,還不很清楚了解。所以下面這段文,彌勒菩薩又代替菩薩,其他菩薩這樣來問。

「云何世尊於少時間,教化如是無量無邊阿僧祇諸大菩薩,令住阿耨多羅三藐三菩提?」

云何世尊於少時間
教化如是無量無邊
阿僧祇諸大菩薩
令住阿耨多羅
三藐三菩提
《法華經從地涌出品第十五》

他們是如何來的呢?佛陀成佛也總共四十多年而已,這些,大家的懷疑,是從地湧出,這麼多、這麼多的菩薩,「這豈是釋迦牟尼佛,您今生才成佛而已,您怎麼會有辦法?過去就還未成佛,您哪有辦法度那麼多人?」菩薩還是再有疑,「這豈是釋迦佛您度的呢?」這真的是有疑。

云何世尊於少時間
教化如是無量無邊
阿僧祇諸大菩薩:
謂佛成道四十餘年
疑地涌諸多眾菩薩
非佛所化

所以,為什麼這些大菩薩,在這麼短的時間,您能夠教育他們、化度他們,到達現在已經很穩定,「住阿耨三藐三菩提」,已經看起來類似正等正覺,已經覺性很高了,看起來大家都很大覺悟的菩薩,這真的有辦法嗎?

令住阿耨多羅
三藐三菩提
令得住於無上菩提
是即化行之時短
化眾之人多
化成之德大
故為難信

這些人,這些菩薩已經都住在無上菩提,就是最頂高的覺性,好像這些菩薩已經這麼有成就。「是即化行之時短」,大家懷疑的是,釋迦佛現在才成佛,這個行化的時間應該是不長;現在才成佛,是不是時間沒有很長呢?成佛到現在也才四十多年,很淺啊。能夠「化成之德」,怎麼會成就這麼大呢?我們現在知道的佛,從覺悟到這時候才四十多年,是如何能夠感化這麼多人,這個德到底是如何來成就?現在才成佛,過去的力量是如何,那個德是如何累積?哪有辦法這樣,還未成佛之前的過去的過去,就度這麼多,現在這麼有成就的人?這就是大家難信。要相信這樣,有一點難,所以就這樣向佛說。

接下來再這段文,再向佛這樣說:「即白佛言:世尊!如來為太子時,出於釋宮,去伽耶城不遠,坐於道場,得成阿耨多羅三藐三菩提。」

即白佛言
世尊
如來為太子時
出於釋宮
去伽耶城不遠
坐於道場
得成阿耨多羅
三藐三菩提
《法華經從地涌出品第十五》

佛陀,世尊,如來,做太子那時候,出釋氏宮,就是離開皇宮,去伽耶城沒很遠的地方,坐在菩提場,「得成阿耨三藐三菩提」。就是佛陀成佛的地方,那就是離伽耶城沒有多遠的地方;我們幾天前也解釋過了,伽耶城,那個菩提場離伽耶城沒有多遠。在這當中,他成佛,那時候。其實這個時間,從他出出皇宮,一直到成佛,這個時間前後也只有十多年時間,因為從修行的過程到成佛。這是因為大家有懷疑,太子從出釋宮去修行。」

即白佛言
世尊
如來為太子時
出於釋宮:
因疑白
如來昔在
迦毗羅衛國
為太子時
不嗣王位出於釋宮

「如來昔時」,如來還未修行之前在皇宮,他是在迦毘羅衛國的太子,就是有很多因緣,在皇宮裡面,這個孩子的智慧和平常人就不同,想很多、看很遠,也體會很深,人間種種的道理他想要了解,他和一般年齡的孩子,絕對是不同。所以慢慢累積,這故事大家知道,慢慢累積, 一直到他發心想要離開皇宮,要離開皇宮的理由就是一項:要如何打破了這生命的奧妙,要如何解決人類的痛苦?這是他想要追求的。所以,太子那個時候,在今生,就是還未成佛的以前以前,佛陀就要再說起以前。

為太子時:
之前世時為護明
補居兜率
乘香象日輪
降生王宮
於四月八日
藍毘尼誕生
名悉達多

以前,前世時,在過去叫做「護明」。這個護明,他就是在過去生也在兜率天;能夠來到兜率天,兜率天的過去,那就是來降皇宮以前,就是兜率天來的。兜率天的之前,那就是在燃燈佛的時代,燃燈佛的時代,有一個城市叫做「蓮華大城」,蓮花的大城。這個城有一尊佛名叫做「燃燈」,這個大城的國王尊重佛,所以就要請佛,燃燈佛入皇宮供養。


這是一個國家的大事,大家在鋪路、在造路,造路的過程難免有的路鋪得還沒有很平,但是燃燈佛開始,他已經路過大家將要鋪的路,還沒有很完整的平坦。有一位修行者,他聽到燃燈佛要入城了,大家要將路鋪平,等待燃燈佛;在鋪的當中,就是還有小地方還未很平,剛好有下過了雨;下過了雨,而那個沒有很平、有一點點凹,這樣陷下去,陷下的地方有浮現出了泥的水,那個泥土上有水。

這位燃燈佛剛好要走過時,這位修行者,趕緊將他頭上的這個髮髻,頭髮,他就趕緊解髻,將頭髮鋪地,散下去,在那個凹下去,有水、有泥的地上,這樣將它鋪起來,讓燃燈佛這樣走過。就是這樣的因緣,燃燈佛看到這個修行者,這樣的用心,燃燈佛就為這位修行者,為他授記。「汝後成佛如我,」,「修行者,你要用這樣的心在修行,用頭髮鋪路給我走,將來你若成佛了,和我一樣這樣的成佛,將來你的號叫做『釋迦牟尼』」。之後,從這樣開始之後劫,更劫,就是還很長久、很長久,又換很多劫,無數聖人這樣一直過來。

你會不斷累積、累積很多的勝德,就是行菩薩道,修菩薩因,累積你的善勝德。所以,一直等到迦葉佛出世時,自然你上生兜率去補處,就是未來你就是能夠成佛,所以生補處這當中,名叫做「護明大士」。因為到了,就要降皇宮來,從兜率乘大象降皇宮,就這樣來出生,這就是迦毘羅衛國的太子,從這樣的因緣開始。所以,四月初八是太子的聖誕,這我們全都清楚,故事大家知道。就是這輩子的過去是在兜率;要成佛,每一尊佛就都要經過兜率天,在那個地方成為補處。現在的彌勒菩薩也在兜率天,但是時間還要很久,在那個地方補處。因為佛他們的境界的時間,兜率天的時間和我們人間的時間不同,不過以人間的時間推測,就是還很久。

在兜率天的過去的無量劫,是燃燈佛,因緣,他如何修行?就是「布髮鋪地」,這樣供佛行過、走過去。這種虔誠的心,這樣的修行方法,所以他就是這樣過來,這也是他修行的本」。「本」是如何累積來的?就是經過這樣的修行。除了大通智勝佛,十六王子之一,又再來、來、來,生生世世,很多佛的《本生經》裡面,有無量生世,他所累積的功德,總是大家要很清楚。我們生生世世,沒有離開天地空間;天地空間不離開「四大」,所以這樣五大輪合,要很平和。

我們大家要很清楚、了解,了解我們道理,我們的生活環境生在什麼時候?諸佛菩薩修行的過程是如何來?這就是「本」。我們現在也是在修行!所以,「大士」就是菩薩,我們人間的菩薩,都叫做「大士」;我們也是叫做菩薩,菩薩叫做「大士」。修大心、發大願、行大行,入人群度眾生,這全都是修行的過程,一直到出家、一直到等等,都是要保持這念心,持心如大地不動。萬物都是從地所生,就像萬法,也是從我們的心地所成,所以大家要時時多用心!


月亮 在 周五 12月 07, 2018 3:27 pm 作了第 1 次修改
回頂端 向下
檢視會員個人資料
月亮
版主
版主
月亮

文章總數 : 21153
年齡 : 65
來自 : 台中
威望 : 1637
注冊日期 : 2009-01-11

20181207《靜思妙蓮華》五大互融 持心如地 (第1496集) (法華經·從地涌出品第十五) Empty
發表主題: 回復: 20181207《靜思妙蓮華》五大互融 持心如地 (第1496集) (法華經·從地涌出品第十五)   20181207《靜思妙蓮華》五大互融 持心如地 (第1496集) (法華經·從地涌出品第十五) Empty周五 12月 07, 2018 10:07 am

回頂端 向下
檢視會員個人資料
月亮
版主
版主
月亮

文章總數 : 21153
年齡 : 65
來自 : 台中
威望 : 1637
注冊日期 : 2009-01-11

20181207《靜思妙蓮華》五大互融 持心如地 (第1496集) (法華經·從地涌出品第十五) Empty
發表主題: 回復: 20181207《靜思妙蓮華》五大互融 持心如地 (第1496集) (法華經·從地涌出品第十五)   20181207《靜思妙蓮華》五大互融 持心如地 (第1496集) (法華經·從地涌出品第十五) Empty周日 12月 16, 2018 8:19 pm

Explanations by Master Cheng-Yan
Subject: The Five Elements Are in Harmony (五大互融 持心如地)
Date: December.07.2018

“From the sphere of the earth below to the empty space above, we observe the multiple layers around us. The five elements are in harmony and interconnected with one another. They pervade the Dharma-realm. We take refuge universally in the body of the Bodhi-path, which is magnificent in all kinds of ways.”

We must mindfully seek to comprehend this! In our daily living, we have the earth under our feet and the sky over our heads. In our daily living, we never leave [this earth]. From birth until now, when could we ever leave this space between heaven and earth? We cannot escape from this space! We cannot live without it in our lives. So, we must get to know “the sphere of the earth,” from the earth all the way to the universe. Though as life forms, we ourselves are miniscule, the universe is boundless. We are also in this universe, so it is inseparable from us, as life forms. So, whether we have the earth under our feet or the sky over our heads, we must observe our multi-layered surroundings. Think about this; we are inseparable from the five elements, earth, water, fire, wind and space. We are inseparable from the land, from space, from water, fire and wind. Fire refers to the sun, lamp light and so on. These are all still within this space. These are the five elements. We are not aware of them in our lives, but in fact, they “are in harmony and interconnected with one another.” These five elements come together. We often talk about “the four elements,” earth, water, fire and wind. There is another important [element], “space”. If there was no space, how could there be you, me or the world? There would be nothing. So, we must have “space”.

Through space, all things in the world were created. We must understand this principle first. [Th elements] pervade the universe and the Dharma-realm. We often recite these words, “pervade the universe and the Dharma-realm.” The words leave us after we read them, but in fact, in our daily living, everything includes the five forms and five elements. The five forms and five elements are in harmony and interconnected with one another. When everything goes smoothly, people are safe and sound, meaning that we live our lives in peace with these five forms and five elements. In this great space, there is earth, water, fire and wind. When any of these four elements is out of balance, there will be suffering in the world. So, they must be in harmony and interconnected with one another. The four elements must be in balance. In this great space, the four elements must be in harmony for there to be peace in the world. So, [the world] is very open and spacious.

“[The elements] pervade the Dharma-realm.” When we think about it in this way, aren’t they all inseparable from our daily living? They are very close, inseparable from us. These are all principles, which widely pervade the Dharma-realm. The Dharma is everywhere. It is [visible] in the earth, space, fire, water, wind and so on, in layer after layer. We must carefully consider and observe this. We must put effort into carefully considering and observing them. We must bring these things back to their place. Are they not indispensable in our lives? They are called “the five elements,” earth, water, fire, wind and space. They are all around us in our surroundings. Every minute and second, we are inseparable from these five elements. Clearly, the five elements are indispensable. We need them in our biological life forms. There are great principles within them, but we humans have all neglected them. So, “[The elements] pervade the Dharma-realm.” If we can roughly understand the Dharma, we “take refuge universally in the body of the Bodhi-path.” When it comes to the principles regarding the great path of this Dharma, [they can be experienced] in our physical life at every moment. We need to understand these principles.

Bodhi is the absolute truth, which is also the principles. With our bodies and minds, we take refuge along this Bodhi-path of great enlightenment. This is the Dharmakaya. Speaking of phenomena, no matter if it is the element of earth, the element of wind, the element of water, the element of fire or the element of space, each is replete in principles. When it comes to these principles, we must clearly understand them and be aware of them in our daily lives. We must not neglect them. In the past, we spent our days in confusion.

Even when we were reciting the sutra or reading sutra passages, we neglected “the five elements”. We have neglected them, forgetting that we are connected to the earth, forgetting that we are encompassed by space, forgetting about the air that surrounds us, forgetting the warmth in our environment and so on. We have neglected all of them. When these five elements are in harmony they provide for our lives, but we have neglected and forgotten about them. Now, as we listen to the Dharma, we must delve in with our body and mind and clearly understand the principles of each of them. The principles of each of these things pervade the Dharma-realms. If we are awakened, we will see the Dharma, but if we are not awakened, then we live in confusion without awareness. If we are aware, then we see [the principles] throughout all Dharma-realms, and we will leisurely swim in the Dharma, in the principles. We swim among the principles. This is what we call “bathing in the stream of Dharma”. We can be pure and clean for “the Dharma is like water”. We are very sufficient, clean and free of afflictions in all matters. As we experience the Dharma, our body and mind can feel the nourishment of the Dharma. Both our human physiology and our wisdom-life are inseparable from the Dharma. So, we say that “we take refuge universally in the body of the Bodhi-path”. Our body and mind never leave the path; they never leave enlightenment. We are no longer in confusion. We forever remain on the path to awakening walking on it in this way. This is the path we must learn, [the path to] returning to our intrinsic state. When it comes to our living body, our perspectives and our contemplation, [we practice] calm contemplation. This is meditation in or everyday life.

In anything that we do, every move we make, every word we say and every chore we do is a practice of Samadhi. We engage in careful contemplation and our minds are not scattered, since [all thoughts are on] “the body of the Bodhi-path,” which is the Dharmakaya. This refers to how our living body never strays from the Dharma. So, “We take refuge universally in the body of the Bodhi-path”. This is our wisdom-life.

So, “[It] is magnificent in all kinds of ways.” As for the Dharma, we sometimes lament how the world is evil and turbid with severe turbidities everywhere! Indeed, the world is evil and turbid. What is outside our wisdom-life is truly evil and turbid. As for what is inside our wisdom-life, we can enjoy such [a good] environment. In our daily living, we have our feet on the ground and our head under the sky. As we carefully observe the universe around us layer by layer, [we see how] the five elements are in harmony and interconnected with one another. The principles are obvious and clear; we are always among these principles. We feel very joyful, for our wisdom-life, our living body and the universe come together as one. Thinking of this, we are always filled with Dharma-joy. I do not know how you all feel, but I myself feel jubilant, surging with joy. This is Dharma-joy!

There are all kinds of spiritual training grounds. The magnificent principles widely pervade “the body of the Bodhi-path,” which is found within our wisdom-life. Everyone, we must mindfully investigate this. Between heaven and earth and in the Dharma-realms around us, great principles exist everywhere. They help us accomplish the wisdom-life of our greater environment. So, we must truly cherish time and make good use of it to earnestly gain realizations. Thus, for the earth, “Earth’ has two meanings. 1. That which abides and upholds unwaveringly. 2. That which gives life to all things.”

“Earth” has two meanings: 1. That which abides and upholds unwaveringly. 2. That which gives life to all things. This refers to how spiritual practitioners cultivate skillful contemplation and immediately waken to the emptiness and tranquility of the body and mind. They uphold their aspirations as unwaveringly as the earth. They give life to the Six Paramitas and practice all kinds of virtues. This is like how the earth is able to give life to all things. It is called the Samadhi of the sphere of the earth.

As we walk on the earth, we can all comprehend this. If we often do chores at the Abode, we can clearly understand this. Depending on the type of seed we plant in the ground, it will result in its corresponding fruits. We all clearly understand how “[the earth] gives life to all things”. This is like how in our spiritual practice we “cultivate skillful contemplation”. We must always have a calm and still mind. We must use a clean and pure, tranquil and still mind to quietly contemplate. We must quietly contemplate with a tranquil and still mind. At this time, when we think of something. “Oh, I filly understand it! I have suddenly awakened.” Whatever it is, in the beginning, we see its appearance. Then, we must earnestly contemplate it with a tranquil and still mind. [We contemplate] its essence, appearance and true principles. Everything has its own substance, appearance and its true principles. When in body and mind we experience these things and bring them together, “Oh! I suddenly realize that everything returns to emptiness.” We then understand their appearances. As we analyze these things to their conclusion, space returns to space, fire returns to fire, wind returns to wind and earth returns to earth. All kinds of materials return to their own principles.

So, as we come back [to our minds], “the wondrous existence” appears. That “wondrous existence” is the feeling of joy, Dharma-joy. It is also “the emptiness and tranquility of the body and mind” when all afflictions and ignorance are suddenly completely eliminated and we become one with the universe. In our daily living, we [hope that] we can comprehend that these things are all empty and boundless. In empty and boundless space, there is such a great principle. If we can comprehend this, naturally, our minds will be unwavering.

So, “[Practitioners] uphold their aspirations as unwaveringly as the earth. They give life to the Six Paramitas and practice all kinds of virtues”. From what roots did the Bodhisattvas come? This is how they came about. It is because they had already comprehended the principles, the four elements and the five forms. All four elements are present. Where is the appearance of emptiness in “space”? “Space” is the greater environment. Without this space, how could there be mountains, rivers or land? How could there be myriad forms and appearances in the world? So, everything is in this space. It is all “forms”. All of space has the appearance of emptiness; it all has it. When we have comprehended [this principle], we understand that “they uphold their aspiration as unwaveringly as the earth”. So, after we understand the principles of these five forms and five elements, “The mind is without hindrances; there are no hindrances”. We must make vows to diligently practice the Bodhisattva-path. Where is this vow? It cannot be seen; we must put it into practice.

So, “They uphold their aspiration [as unwaveringly as] the earth”. We humans cannot leave the earth. Even if we sit on a chair, the chairs is connected to the floor. Even if we are in a building with hundreds of floors, its foundation is likewise still in the ground. So, people are inseparable from the earth. So, the earth is always unwavering. It carries all things, the mountains, rivers and lands. It also carries manmade structures and so on. When it comes to transportation, structures and housing, which one of them is not on the earth? This is the earth, and mankind lives [on it] like this forever.

We often say that the four elements are out of balance in this world of turbidity. There are extreme climate patterns, and the earth has been damaged. But no matter how we have damaged the world, the earth still exists. No matter how we cut and destroy the mountains, the earth still exists. In the vast ocean, there is still the earth beneath the ocean. It is the same with “space”. No matter how high a mountain is, there is space above it. In short, this “earth” remains unwavering. Its original appearance is always unwavering.

So, we must “uphold our aspiration [as unwaveringly] as the earth”. How do we take care of our hearts and restore our earth? We must preserve our earth from being damaged. We damage the earth duet to our afflictions and ignorance. Afflictions and ignorance are in our minds. The Buddha taught us that on the earth and in space, “the five elements” are all necessary for mankind. When “the five elements are in harmony”, human beings can exist. Since there are human beings, we continuously give rise to an imbalanced mindset. So, the constant calamities among people are due to people’s minds. Our minds give rise to many desires, which lead to destruction. Only when these people in the world can understand the principles and know to cherish the earth can there be peace in the world. The Buddha hoped for people to bring peace and safety to the world, so He needed [us] to expound the Dharma. After attaining enlightenment, He wanted everyone to be clear on the principles, to understand and love the principles and to apply the principles [in their lives]. Thus, He needed people to teach the principles. So, the Buddha is one who teaches the path; He had to transmit the Dharma. As everyone listen to the teachings, those who listen to the Dharma must also be people who teach the Dharma. They must also be people who transmit the Dharma.

[They must not] only teach or talk about it. The world has been damaged, and humans have polluted “the for elements”. Ignorance has destroyed the order of the four elements. Now, to restore the four elements requires people [to take action].

So, the Dharma must be transmitted among people. We must teach the Bodhisattva Way and go among people. How do Bodhisattvas come about? This is how they come about, by comprehending the teachings one by one. After comprehending them, naturally, their minds can become one with heaven and earth. Then, the five elements come together. If we thoroughly understand the principles of the “five elements”, naturally, our minds are as unwavering as the earth. We must earnestly uphold our aspirations. Our minds can give life to the Six Paramitas, giving, precepts, patience, diligence, Samadhi and wisdom. For people to apply these teachings and understand the principles thoroughly, we must implement the principles in the world, so we must go among people. This is the root of Bodhisattvas.

So, “They give life to the Six Paramitas and practice all kinds of virtues”. They must accumulate such virtues and merits. So, our conduct must be in accord with principles and etiquette. We must uphold this etiquette and demeanor in the world. So, in China, there are the principles of the Five Cardinal Relationships and the etiquette related to family morals. This is how we [properly] maintain our lives in the same way, the Buddha wanted us to comprehend the Five Cardinal Relationships and the five forms.

So, there are the spheres of the earth, sky, wind, fire and so on. Earth, water, fire and wind each have their own spheres. There is also the space sphere. This is the same principle. Confucius and others taught the Five Cardinal Relationships in the world. The Buddha [taught] the world-transcending appearances of “the five spheres”. These are all simple [methods] to help us understand [this]; they all exist in our daily lives. If we understand them thoroughly, we can succeed in “actualizing the Six Paramitas in all actions. As for causes and conditions, they definitely require a very long time. Our minds are free of hindrances because we always have the power of vows. This requires going among people, going among people for endless times. “This seed” must continuously grow like this.

So, “this is like how the earth is able to give life to all things. Our minds accumulate such merits and virtues. As we accumulate all kinds of merits and virtues, we should not be attached to them, but we should implement them. [If we do]. Naturally, we will cultivate inwardly and practice outwardly “internal cultivation brings merit; external practice brings virtue”. These are “merits and virtues”.

We must use language to describe them so they are called merits and virtues. In the process of our spiritual practice, we must cultivate internally while proactively putting the teachings into practice externally. As we absorb take the Buddha-Dharma to heart, we must put it into practice among people. This is [what we must do]. So, we must mindfully seek to comprehend this. So, “This is like how the earth is able to give life to all things. It is called the Samadhi of the sphere of the earth”.

This is the Samadhi of the sphere of the earth. If we understand “earth,” we must understand “space”. Speaking of the earth, there is water, fire and wind on the earth. This is how the elements cycle; this is something necessary in our lives. It is the same with the essence of the Dharma. I hope that when we all listen to the Dharma, we do not only understand the words in teaching this sutra, I have now finished “the method of the manifest”. Now, we are at “the method of the intrinsic,” which is our root. How do Bodhisattvas develop? Where is their source? How do we understand the principles? In our daily living, every step we take is on the ground.

So, we often say that we should tread lightly on the earth because we should worry about hurting the earth. We must tread lightly on the earth out of concern that the earth will hurt. There are principles in every inch and every step. While advancing in this space, we must be very mindful. If we did not have this space, how could there be anything else?

In this space we must be careful in all our action. If we are not careful, we can do harm to all things in this world we can do harm to all things in this world or to this space, the world of human beings or to this space, the world of human beings. It is the same for our actions. Even using our hand to draw in space, we can express “infinite meanings”. Expressing ourselves can be done not only with our mouth and voice; now, there is also sign languish. In different countries, when we watch the news. When it comes to important news, there are sign language [interpreters] in every country. This is because, in every country, some people are born deaf or mute. To understand and communicate with people, they need a language of the mind. With sign language, people’s minds can be thoroughly understood. This is the same principle. So, we must cherish this space very much.

We must cherish “the five spheres”. As for the Buddha’s “five spheres” and world-transcending teachings, we must clearly understand everything. This is called “the intrinsic”. We must understand the fundamental principles. If we understand these things, we can clearly understand [the teachings].

The previous sutra passage states, “What I speak now is the truth. You all should believe this wholeheartedly. Since a long and distant time ago, I have taught and transformed this group.

Since these Bodhisattvas emerged from the ground and from space, we must understand the principle of “space” and the principle of “earth”. So, “[They] emerged from the ground”. Where did they come from?

The sutra passage says, “At that time, maitreya Bodhisattva-Mahasattva and those countless Bodhisattvas and others gave rise to doubt in their minds, as such wonders were unprecedented. They thus gave rise to these thoughts.

In the past, Maitreya Bodhisattva and these Bodhisattvas saw those who came from the sky and emerged from the ground, but they did not recognize any of them. So, out of curiosity, the asked, “Where did these Bodhisattvas come from? How did they come here? [Who] are they?” the Buddha introduced them. “This is where they came from. They still had doubts. “Since these people are such great Bodhisattvas with so much experience, thorough understanding and spiritual powers, who is their teacher? The Buddha introduced Himself, “I am their teacher. They are all my disciples”. But they still did not believe Him and began to ask again. The Buddha explained again to them. Do you still remember? We must remember that in one passage after the other in the sutra, Bodhisattvas expressed their doubts and the Buddha addressed every one of them. now, Maitreya Bodhisattva and all Bodhisattvas likewise had doubts, even though they understood what the Buddha said “These people are my disciples. I [taught] them for a long time”. The Buddha also explained, “I have transformed them since a long time ago. They are these people. They manifested at this moment as I have now attained enlightenment. Now, as I teach the Lotus Sutra, they all gather here again. These are the people I transformed “.

Maitreya Bodhisattva and everyone still thought it was inconceivable! These Bodhisattvas [understanding] was from long ago and so profound. Since countless kalpas ago, they had attained these teachings. Thus, the teachings and the Dharma they understood were so profound. The Buddha attained enlightenment very recently, so how could He have transformed so many people? They still had doubts and did not understand this clearly.

So, the next sutra passage continues with Maitreya Bodhisattva asking on behalf of the other Bodhisattvas. “How could the World-Honored One, in a short time, teach and transform such infinite and Boundless asankyas of great Bodhisattvas, enabling them to abide in Anuttara-samyak-sambodhi?”

How did they come here? The Buddha had only attained Buddhahood just over 40 years ago. Everyone had doubts about the many Bodhisattvas who had emerged from the ground. “How could Sakaymuni Buddha, who just attained Buddhahood in this lifetime, [transform so many of them]?” In the past, “You had not yet attained Buddhahood, so how could You transform so many people?” Those Bodhisattvas still had doubts “How could they have been transformed by You, Sakyamuni Buddha?” They truly had doubts.

How could the World-Honored One, in a short time, teach and transform such infinite and boundless asankyas of great Bodhisattvas: This is saying that the Buddha had attained enlightenment over forty years ago, so they doubted whether those many Bodhisattvas emerging from the ground were transformed by Him.

So, how could [the Buddha], in such a short time, had taught and transformed these great Bodhisattvas to the point that they were now very stable and “abided in Anuttara-samyak-sambodhi”. They seemed as if they had attained universal and perfect enlightenment. [They seemed to have] great enlightened nature. They seemed as if they were all Bodhisattvas with great awakening. Was this truly possible?

Enabling them to abide in Anuttara-samyak-sambodhi: He enabled them to abide in supreme Bodhi. This means His time for transformation was short, yet the people He transformed were numerous and the virtue of His transformation was great. Thus, it is hard to believe.

These Bodhisattvas abided in unsurpassed Bodhi, which is the most supreme awakened nature. It seemed as though these Bodhisattvas already had great accomplishments. “This means His time for transformation was short”. What everyone doubted was that, since Sakyamuni Buddha had only just attained Buddhahood recently, His time to transform could not have been long. He had just attained Buddhahood recently. Doesn’t that mean it has not been very long? Since His enlightenment, it had been 40-some years. It is very [short]. How could “the virtue of His transformation” be so tremendous? The Buddha we know now had only been [teaching] for more than 40 years since His attaining Buddhahood. How could He transform so many people? How did He accomplish this virtue? He had only attained Buddhahood recently. What were His powers in the past? How did He accumulate this virtue? How could He do this? Long before He attained Buddhahood in the past, how could He transform so many people with great accomplishments? This was difficult for everyone to believe. To believe this is slightly difficult, so they spoke to the Buddha.

The next sutra passage continues with them speaking to the Buddha. “Then they spoke to the Buddha,’World-Honored One, when the Tathagata was the prince, You left the Sakya Palace and went somewhere not far from the city of Gaya where You sat in the place of enlightenment and attained Anuttara-samyak-sambodhi”’.

When the Buddha, the World-Honored One, the Tathagata, was a prince, He left the Sakya Palace, and went somewhere not far from the city of Gaya, where He sat in the Bodhimanda “and attained Anuttara-samyak-sambodhi”. This is where the Buddha attained enlightenment. It is not far from the city of Gaya. I explained this a few days ago.

The city of Gaya was not far from the Bodhimanda. At that time, He attained Buddhahood. In fact, that time, from His leaving the palace until His attaining Buddhahood was more than ten years. This is how He engaged in spiritual practice until He attained Buddhahood. This is because they had questions regarding how the prince engaged in spiritual practice after leaving the Sakya Palace.

Then they spoke to the Buddha, “World-Honored One, when the Tathagata was the prince, You left the Sakya Palace”: Because of their doubt, they said to the Buddha that in the past when the Tathagata was the prince in the kingdom of Kapilavastu, He did not inherit the throne but left the Sakya Palace.

“In the past when the Tathagata…” In the past, before the Tathagata engaged in spiritual practice, He was in the palace. He was the crown prince of the kingdom of Kapilavastu. There were many causes and conditions. Already in the palace, this child’s wisdom was extraordinary. He thought about many things, saw very far and comprehended things deeply. He wanted to understand all the many principles in the world. This is definitely different from the average child his age. So, he slowly accumulated [wisdom]. Everyone knows this story. He slowly accumulated [wisdom] until he formed aspirations to leave the palace. There was only one reason for him to leave the palace, to find a way to resolve the mystery of life and relieve people from their suffering. This is what he wanted to seek. So, this is what the prince was like at that time, in this lifetime, before He attained Buddhahood. Now, the Buddha wished to again discuss the past.

When the Tathagata was the prince: In His previous life, He was Protector of Radiance. As the next Buddha, He abided in Tusita Heaven. He journeyed on a fragrant elephant and the sun-wheel and was reborn into the palace. He was born on the eighth day of the fourth month in Lumbini and was given the name of Siddhartha.

In His previous life, He was called “Protector of Radiance”. Protector of Radiance was born in Tusita Heaven in His previous life. He could come to Tusita Heaven. His past in Tusita Heaven refers to the time before He was reborn into the palace. He came from Tusita Heaven. Before His time in Tusita Heaven, there was the era of Burning Lamp Buddha. In the era of Burning Lamp Buddha, there was a city called “Great City of the Lotus Flower”. There was this Great City of the Lotus Flower. The Buddha [at that time] was named “Burning Lamp”. The king in this great city respected the Buddha. So, he invited the Buddha, Burning Lamp Buddha, to the palace. So, he invited the Buddha, Burning Lamp Buddha, to the palace to receive offerings. This was a great event in the country. Everyone was paving the road for Him. In the process of paving the road, inevitably, there were some uneven parts. But Burning Lamp Buddha began to walk on the road everyone paved even though it was not completely even. There was one spiritual practitioner who heard that Burning Lamp Buddha was about to enter the city. Everyone wanted to pave the road evenly as they waited for Burning Lamp Buddha [to arrive]. In the process of paving the road, there were some small parts that were not very even yet. It also happened to rain. After the rain, since the road was not even, in the parts that were sunken in and concave, muddy water puddled; there was dirt mixed with the water. As Burning Lamp Buddha was about to walk on it, this spiritual practitioner quickly untied his top knot and spread his hair on the ground, where there were puddles and mud on the uneven road. He paved the road like this for Burning Lamp Buddha to walk on. Through these causes and conditions, Burning Lamp Buddha saw how mindful this practitioner was, so He bestowed a prediction of Buddhahood on this spiritual practitioner. “You can attain Buddhahood like me in the future. Spiritual practitioner, since you engage in spiritual practice with such a mindset that” you paved the road with your hair for me, in the future, you will attain Buddhahood and become a Buddha like me. Then, your epithet will be ‘Sakyamuni.”’

After this, many kalpas would pass. Throughout a very long time of many kalpas, throughout great numbers of kalpas, [He would meet] countless noble beings, and he would continuously accumulate many noble virtues. He would practice the Bodhisattva-path and cultivate Bodhisattva-causes to accumulate good and noble virtues. He would do this until Kasyapa Buddha was born in the world. Then, naturally, [Sakyamuni] would go to Tusita Heaven to become that Buddha’s successor. [Sakyamuni] would attain Buddhahood in the future.

So, as the Buddha’s successor, during that time, he was called Great Protector of Radiance. Once causes and conditions were ripe, he was born into the palace, riding an elephant from Tusita Heaven to be born into the palace. This was how He was born as the crown prince in the kingdom of Kapilavastu. It started from these causes and conditions. So, [lunar calendar] April 8th is the birthday of the prince. We all clearly understand this. Everyone knows this story. His past lifetime was in Tusita Heaven. To attain Buddhahood, every Buddha must pass through Tusita Heaven and become a Buddha’s successor at that place. Now, Maitreya is also in Tusita Heaven, but it will still take a very long time as he is the Buddha’s successor there.

It is because the time in the Buddha’s world, the time in Tusita Heaven, differs from the time in our world. Yet calculating using the time of our world, it is still a very long time. Countless kalpas before His time in Tusita Heaven, it was the era of Burning Lamp Buddha. What were the causes and conditions of [Sakyamuni’s] spiritual practice? He “paved the road with [His] hair.” He made offerings for the Buddha to pass by. With such a reverent heart and this method of engaging in spiritual practice, He came to this point. This is the source of His spiritual practice. How did He accumulate such a “source”? He engaged in spiritual practice like this. Besides being in Great Unhindered Buddha’s [era], as one of the 16 princes, He came to the world again and again throughout many lifetimes. In the Jataka Sutra, there are many [stories] about the virtues He accumulated throughout countless lifetimes. Everyone needs to understand this clearly. Throughout our many lifetimes, we never leave this space between heaven and earth. Every space in this world is inseparable from “the four elements.” So, these five great spheres must converge in great harmony.

We must clearly understand our principles and what kind of environment and times we are born into. How did all Buddhas and Bodhisattvas engage in spiritual practice? This is “the intrinsic.” Now, we are also engaging in spiritual practice. So, “great beings” refer to Bodhisattvas. Bodhisattvas in our world are all called “great beings.” We are also Bodhisattvas. Bodhisattvas are called “great beings.” They form great aspirations, make great vows and accomplish great deeds. They go among people to transform sentient beings. This is all part of the process of spiritual practice. All the way until they leave lay life and so on, they must maintain this aspiration and uphold it as unwaveringly as the earth. All things are born from the earth. It is like all phenomena; they also arise from the ground of our minds. So, we must always be mindful!

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
回頂端 向下
檢視會員個人資料
 
20181207《靜思妙蓮華》五大互融 持心如地 (第1496集) (法華經·從地涌出品第十五)
回頂端 
1頁(共1頁)

這個論壇的權限:無法 在這個版面回復文章
 :: 菩提法水 :: 靜思晨語 :: 靜思晨語—靜思妙蓮華-
前往: