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
 

 20181212《靜思妙蓮華》子老父少 是事難信 (第1499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

20181212《靜思妙蓮華》子老父少 是事難信 (第1499集) (法華經·從地涌出品第十五) Empty
發表主題: 20181212《靜思妙蓮華》子老父少 是事難信 (第1499集) (法華經·從地涌出品第十五)   20181212《靜思妙蓮華》子老父少 是事難信 (第1499集) (法華經·從地涌出品第十五) Empty周二 12月 11, 2018 2:20 pm

20181212《靜思妙蓮華》子老父少 是事難信 (第1499集) (法華經·從地涌出品第十五)

⊙執近果疑遠因,執遠近疑去來,雖解本跡遠近,今解釋其難信,明其近因顯跡,述於遠因明本。
⊙「以佛勢力,以佛功德,教化如是無量大菩薩眾,當成阿耨多羅三藐三菩提?」《法華經從地涌出品第十五》
⊙「世尊!此大菩薩眾,假使有人於千萬億劫數不能盡,不得其邊。」《法華經從地涌出品第十五》
⊙「斯等久遠已來,於無量無邊諸佛所,植諸善根,成就菩薩道,常修梵行。世尊!如此之事,世所難信。」《法華經從地涌出品第十五》
⊙「譬如有人,色美髮黑,年二十五,指百歲人,言是我子。其百歲人,亦指年少,言是我父,生育我等,是事難信。」《法華經從地涌出品第十五》
⊙譬如:喻如來德化近跡未久道近意,以少壯者喻佛近成。喻佛指眾多菩薩是我弟子。其猶二十五父,而百歲子,於理不相當。色美髮黑,總在年少,比如來是父。指百歲人,比地涌是子。
⊙其百歲人,亦指年少,言是我父,生育我等:喻上所化多意。喻大菩薩亦指世尊是我等師,教化我者。
⊙是事難信:此釋譬喻於理難信。以幼為老者之父,事相如是形容之於喻,亦實無是理。
⊙執近疑遠,執遠疑近,結其難信:言二十五及百歲者,取其少猶未壯,老又過耄,益見事理相違。
⊙古人以喻釋喻,謂父服還年之藥,貌同二十五歲,雖老而少也。子不服藥,形如百歲,雖少而老也。若知藥力,不疑子父,不知者怪之。
⊙諸菩薩直論本地,久發道跡,今住不退。若佛與佛,決所諳知,自下不達,故示疑,是以云:是事難信。
⊙以父老子少,天下之大經,容何議焉!今子老父少,人道之變常,孰能不疑?此彌勒迷壽量之遠因,執伽耶之近跡也。

【證嚴上人開示】
執近果疑遠因,執遠近疑去來,雖解本跡遠近,今解釋其難信,明其近因顯跡,述於遠因明本。

執近果疑遠因
執遠近疑去來
雖解本跡遠近
今解釋其難信
明其近因顯跡
述於遠因明本

用心哦!我們「執近果疑遠因,執遠近疑去來」,我們要記得,這兩天來一直在說,彌勒就是一直要追問;他想要問的,問起了有很多數字,這是在一般人難以計算。這已經很明顯了,在追蹤法的源頭。我們要很感恩,感恩菩薩,過去有文殊菩薩,再過去還有舍利弗,舍利弗,請求一而再、再而三。佛陀用這個境界讓大家重視,甚至也提醒大家,《法華經》的道理很深奧,甚深,真實是甚深!假如根機若沒有很適當,可能聽了之後不只是沒有作用,反過頭來會差毫釐、失千里。所以,佛陀開始讚歎《法華經》,舍利弗開始想要接受這個法,欣慕大乘的法,請佛陀開示佛所讚歎甚深的法。佛陀的用意就是要警惕大家,先要讓大家很了解──經,你們開始要聽,就要有心理準備。因為一定大家要很用心,深入體會了解,才有辦法將法成為自己很熟悉,而且自己能夠使用的法。佛陀以舍利弗,舍利弗所提起的要求,佛陀一再,「止!止!不須復說」,這個含義我們就要很用心。

再來就是文殊菩薩,一次一次,佛陀說到要行道有困難,想要傳承佛法,佛陀就先讓我們心理了解,「傳法是很辛苦!要傳法,在世間會遇到這麼多、這麼多的困難,若沒有很忍耐,你根本沒有辦法,這樣繼續下去」。所以,文殊菩薩擔心,大家會怕、會退心,所以文殊菩薩就會出來要求,「佛啊!請佛陀能夠將這麼深的法,這麼地艱難、這麼風險的過程,是不是能夠有較平坦的路、較方便的法,能夠讓大家容易了解、容易走?是要用什麼方法,能夠面對人間、面對困難?」因為這樣,佛陀就開始講「四安樂行」。若不是文殊菩薩又再提起來說,其實我們也沒有機會,知道這麼困難的事情,就要用什麼樣的心態,來克服這些困難,我們自己也要如何的方法,去面對人間。原來還是要身體力行,而身、口、意,要很用功、很認真。世間的事情,沒有那種很簡單你就了解的,也沒有你接觸到你就明白,因為這是法,與事不同。我們是要用法在人間,這是攸關於人間的菩薩道,也是要用什麼態度處世,這是一個精神的理念,和人間在做事業,說:「我用什麼方法,如何做會賺錢」不同。

這是攸關在菩薩,生生世世意識,種子、行動,開口動舌,如何的行動,身怎麼樣行動?在人群中,人與人之間要如何去相對?要如何能夠讓他穩定道心?將修來的法成為自己的法,從被動一直到自動;不只是到自動,還能夠去引動其他。這種的法延續在人間,這是很精密、很密切的過程。事與理,我們以事來會理;你事情要如何做,一層一層如何做,但是還是沒有離開那個「意」。你的身要如何做、如何行,你的口要如何說,歸納回來還是要在那個「意」,意識,意要不偏差,要在很深刻那個法源之中,包括了因、緣、果、報,這都不能讓它疏忽掉。

菩薩法本來就是那麼的核心,所有、所有一切法是很中心。所以,大家要很用心,要了解,不要執;若執了,這就無法全部了解。我們若執「事」就會迷「理」,這是重點。所以,我們「執近果」,就會「疑遠因」,只是執在我們目前,我們目前的境界。就像佛陀在靈山會,靈山會那個境界從經文來描述,來的人踴躍,從虛空、十方,就這樣不斷踴躍過來,集合靈鷲山。而從地湧出來,這是從大地不斷地湧出;數字,它的形容,那就是多少恆河沙,六萬恆河沙等等,千萬恆河沙,這麼的多,不斷、不斷湧出。這若是在文字上去執著,我們與它的現場,佛陀說法真實環境,無法會合起來。因為現在交通發達,觀光朝聖的人多,都有很多人去到靈山,就是佛陀說《法華經》的地方,真實拍回來的照片。「原來場地是這樣哦」,和經典在描述,文字相,還有一些距離。

譯經的同時,他們要做什麼樣的描述,佛陀他的智慧,要如何去描述,佛陀的威德、神通運用。所以譯經,一直傳,後面的人一直抄、描述,編輯起來之後,就是這樣讓我們口口相傳,集在經典讓我們這樣在傳。而我們若不用心,去了解、去思考,這境,事和境要回來合那個理。若像現在的彌勒菩薩,一直在追問,等於是在問難一樣,他對佛所在說的,這麼多、這麼多人在來,這些人、這些菩薩,都是佛成佛之後所教導的。佛陀成就所教導這些人,他們將這個精神面疏忽掉了,去用在佛成佛之後在人間說法,其實時間不長,為何會說這麼多的菩薩?又是這麼成熟的菩薩,都是佛所教化?佛陀親口說:「這些人都是我所教化。」這樣,不要相信,一層一層問,一直說:「難信、難信!」重重的難信!這等於就像在判論一樣,那種問難,這種的方式一場一場,這樣一直懷疑。

佛解釋了,他還是再追問,這是彌勒菩薩。為什麼彌勒菩薩,已經通達佛的道理了,他所有很深奧的道理,也很清楚啊!我們若了解,佛陀曾說過了,彌勒和佛的因緣,在遠因是同修;既然在遠因與釋迦牟尼佛是同修,當然也是發大心、立大願。尤其是彌勒,同樣現在也是在兜率天,兜率天就是表示將來成佛,在補處中,但是彌勒菩薩還是要再問,重重疊疊地問。是不是彌勒菩薩對佛有批判,故意的批判嗎?不是!他是為未來的眾生。因為經典的文字,按照這樣,我們若沒有用心,就這樣一直傳下去,恐怕有人就是會疑,那時候的疑,無人可解疑,不如現在彌勒菩薩提疑,來表示這個疑,為未來眾生而提出了這個疑問。希望佛陀更清楚、更淺顯來解說,讓後面的人就沒有疑問。我們若生疑就容易懈怠,就退失道心;缺了信心,就容易,容易會生退失的心。

就是像我們現在的人,說:「我要做事情,有這樣、這樣,讓我沒有辦法伸展的空間。」這樣就覺得,失去了那個奮鬥的志向,同樣的道理。所以,他,彌勒菩薩用啟疑,為當場的人代替問,為未來的眾生,鋪一條很穩當的路,這才有辦法引起了,佛陀開始再詳細講說,什麼方法讓大家更加清楚。與文殊菩薩一樣,既然要弘法有這麼大的困難,這樣大家會嚇到,不敢繼續修行,所以佛陀就會說出了,「四安樂行」。因為彌勒菩薩現在不了解,佛的「壽量」到底有多長,只是看到現在的這個形相,從小到青年、到壯年、到中年、到老年,已經示相了,年老了,就是自然的法則,總有一天。

所以,佛陀開講《法華經》,也就是為了要將菩薩法,這種綿長的法,無始以來本來就有的法,要如何應用在人人懂得利用、能堅固道心,這樣入人群去,佛陀就要用很多很多的方法,不論是用「因緣」用「譬喻」、用法等等來講說。這是佛陀這四十多年來,他的辛苦,所做的事情是這樣,這樣的人來會這樣的理。不過,彌勒菩薩認為,這還要再說得較清楚一點,大家還無法了解,那個玄深道理的源、覺悟那個時間的長;這個覺悟,人若是入滅之後,那個悟,悟法的人已經不在了,到底這個慧命,是不是到這樣斷了?佛陀就要告訴他,就一定要為他說到:「慧命永遠不會斷!這覺性的慧命,那個壽命是很長。」這就是佛陀要說的。所以,彌勒若不問,佛陀就沒有那個因緣,得以說下去。

所以,現在的人,是「執近果疑遠因」,過去是如何成就?未來能夠再延長多久?又再「執遠近疑去來」。「執」,過去佛陀教化這些眾生,那個因緣大家有沒有相信?要再請佛陀,再次讓大家更加相信,所以執過去的那個事,過去修行的過程。現在成佛了,這個「跡」,化跡在人間這個過程,教化的時間、法的含意,要如何延續到未來長長久久?這就是要如何,能夠讓大家更加透徹了解。彌勒問了,佛陀也是隨他的問而解答,答出了過去的「跡」顯在人間。已經是用「本」,就是這個,用最源頭,開始去領受佛法,了解之後堅立信心,生生世世顯跡人間,這個顯跡人間,也沒有離開「本」。這種佛的本性人人本具,很清楚了解之後,身、口、意,生生世世在人間顯跡,還是沒有離開那個「本」,所以是誓願。那個誓願,就是永遠永遠、長長久久、生生世世那個誓願。

所以,雖然他這樣解釋,但是人的根機恐怕……。現在的人說:「聽懂,聽懂!」但是未來的人會完全說:「不清楚。」所以,現在聽懂的,也不見得我都體會到了,何況未來呢?所以這段經文很難解釋,也很難了解,這必定要很用心。雖然佛陀是用盡心這樣來解說,彌勒也很用心,要如何讓未來的人更加清楚,能夠很體會、了解;不了解就無法傳,不了解就無法誓願,維持他的力量再繼續走下去,所以一定要了解。所以,「今解釋其難信」。彌勒菩薩就是說大家無法信,釋迦佛開始一直在解釋,你的心的難信、難解,也就是儘量解釋。這段經文就是要這樣。

所以,「明其近因顯跡」。現在的因就讓大家知道,現在的因就讓大家知道,這個因如何來,這個下兜率、降皇宮來,這個因如何的過程大家很清楚。所以,「明其近因顯跡」,就是很清楚的事情,現在是一種的因緣,就像故事,有足跡走過。雖然二千多年了,現在大家去朝聖,去尋走過的足跡,雖然遺址已經破壞、荒蕪掉了,還是大家還再去找,「地點就是在這裡,出生的地方、修行的地方、說法的地方、入滅的地方」。就是去在朝聖,差不多是這樣的地方,可見我們就知道,其實也不是很遠。所以,「明其近因顯跡,述於遠因明本」。這就要再敘述,過去是如何如何來。這總是我們要很用心。對開始這些髓,法髓,我們若能夠很清楚,經文再看下去才不會糊塗,我們真的要很用心。

前面的文就是這樣說:「以佛勢力,以佛功德,教化如是無量大菩薩眾,當成阿耨多羅三藐三菩提?」

以佛勢力
以佛功德
教化如是
無量大菩薩眾
當成阿耨多羅
三藐三菩提
《法華經從地涌出品第十五》


大家相信佛的勢力、他的修行,佛的功德累積,也應該大家無疑了。佛陀教導很多的菩薩,已經將近要得到,「無上正等正覺」,這些菩薩都已經很成熟了,以勢力和威德那個力量是知道。但是,「世尊!此大菩薩眾,假使有人於千萬億劫數不能盡,不得其邊」。

世尊
此大菩薩眾
假使有人
於千萬億劫
數不能盡
不得其邊
《法華經從地涌出品第十五》

「世尊!這些說都是您度的,但是世尊所度的人這麼多,假使用這麼長、這麼長的時間,千萬億劫,要來計算它,這些人的數字,真的難計數,當然也是難思議。」所以,這些人、這些菩薩,「斯等久遠以來,於無量無邊諸佛所,植諸善根,成就菩薩道」。

斯等久遠已來
於無量無邊諸佛所
植諸善根
成就菩薩道
常修梵行
世尊
如此之事
世所難信
《法華經從地涌出品第十五》

這些菩,薩已經是很長久、很長久的時間,因為每一位佛將要成佛之前,他所經過的時間一定要很長久;很長久,而不斷不斷發心。多長久的時間才能夠有一尊佛?要經歷過無邊諸佛,「無量無邊諸佛所」,要經過了這麼長的時間,多少的佛出現人間,這個修行的心、度眾生的心,上求下化的時間應該是很久了。又再在那個地方受化,又再修種種的善根,要行「六度萬行」;走過了「六度萬行」,去教化眾生,「不經一事,不長一智」,「六度萬行」走過,才有辦法體會法的精髓。所以,他們要在這麼多、這麼多佛的道場經過了,這樣這麼多的行,去堅固他們的善根,這實在是很不可思議。

因為這樣,這些人要用長久、要用修行,這樣來成就菩薩道,所以要常常,每一生世都要「常修梵行」。梵行就是很清淨,生生世世沒有染著到,保持著這一念誓願,都是修身、口、意,生生世世保持他的身、口、意,在人群中修行;保持著他的誓願,這樣在「植眾德本」,一直在種善根,鞏固他的根,很強壯、很深、很廣,這個善根完全就是清淨無染著。這樣的經歷,「世尊!如此之事,世所難信。」這實在是很難得相信。這麼長久,要等一尊佛就不簡單了,還要再「無量佛所」的經過。這樣保持著身、口、意、弘誓,這樣一直生生世世修菩薩道,守持著梵行,這要如何相信?

下面接下來這段文說:「譬如有人,色美髮黑,年二十五,指百歲人,言是我子。其百歲人,亦指年少,言是我父,生育我等,是事難信。」

譬如有人
色美髮黑
年二十五
指百歲人
言是我子
其百歲人
亦指年少
言是我父
生育我等
是事難信

這譬喻是這樣,這是彌勒菩薩提出來,用這樣說:「很難相信!」就像這樣,說:「一位頭髮黑黑,尤其是很年輕,年齡看起來大約二十五歲左右,說:『這些人,頭髮很白了,已經近百歲了,這些人都是我的孩子。』這麼年輕的人指著這麼多白頭髮的人說:『這些人都是我的孩子。』」這種的譬喻。彌勒用這樣的譬喻,譬喻人家不會相信,所以譬喻。其實,這也含著「譬如,如來德化近跡未久」道也近。

譬如:
喻如來德化
近跡未久道近意
以少壯者喻佛近成
喻佛指眾多菩薩
是我弟子
其猶二十五父
而百歲子
於理不相當
色美髮黑
總在年少
比如來是父
指百歲人
比地涌是子

因為佛陀說,在伽耶城,顯跡在那個地方修行成佛,彌勒菩薩用這一點就來說:「如來用他的德,這樣這個近跡來看,其實不久啦!從修行一直到成道,一直到說法,時間不久。」所以,「道」,走的路也是這樣,也不是很遠。所以,以少年,「少壯譬佛近成」。用這個年輕人,來譬喻佛陀成佛的時間,就是譬喻近,好像是一個年輕人。這種這麼近的時間,那麼多的菩薩,就要用多長久的時間,要用多少的法去教化,但是佛陀成佛的時間是這麼短。

「指百歲人」,說這些都我的孩子。這就是譬喻,指著這麼多的菩薩:「這些都我的弟子。」「其猶二十五父,而百歲子」。他用這樣,二十五歲,差不多這樣的人,來指著百歲的人說:「這些是我的孩子。」「於理不相當」,這道理說不過。

所以,「色美髮黑,總在年少」。我們人間就是這樣,看頭髮黑黑,這皮膚這樣很光滑、很美,這年輕人,表示是年少,就是譬喻佛。若是百歲人,指著百歲人,就是譬喻地湧這些菩薩,從地湧現出來。看到這些菩薩,看起來很老練,而且大家很成熟,就是看到大家,都像將要到成佛的境界了,怎麼佛有辦法,短短的時間度那麼多人?雖然年輕人來指說:「這些都是我的孩子。」但是,這些老人,也是指著這個年輕人說:「他是我的父親。」

所以,「其百歲人,亦指年少,言是我父,生育我等。」

其百歲人
亦指年少
言是我父
生育我等:
喻上所化多意
喻大菩薩
亦指世尊是我等師
教化我者

這就是譬如所化的人這麼多,不斷不斷湧現在靈鷲山,這就譬喻大菩薩,也是指著世尊:「沒有錯,他就是我的老師,是教化我的人。」這是互相承認,我說這些是我的孩子;這些老人承認我是他們的父親,真的是不可思議。「是事難信」。

是事難信:
此釋譬喻於理難信
以幼為老者之父
事相如是形容
之於喻
亦實無是理

這是在解釋,譬喻這個理是這麼地難得相信。「以幼為老者之父」,這麼的年幼,這和百歲來比較起來,是四分之一的年齡,差不多看起來是這樣,這麼的年輕,二十五和百歲,這等於是很幼小。就是「事相如是形容之譬喻」,真的實在是沒有道理。彌勒菩薩自己用這樣來譬喻,譬喻佛陀指這些人:「都是我度的,是我的弟子。」好像和這個形容一樣,道理要怎麼能通呢?就是不太能通。這就是「執近」,「執近疑遠,執遠疑近」,就像這樣,他就難信。

執近疑遠
執遠疑近
結其難信:
言二十五及百歲者
取其少猶未壯
老又過耄
益見事理相違

所以,「言二十五及百歲者」,就是「取其少猶未壯」。少年還未到壯年的階段,「老又(過)耄」,所以這種「益見事理相違」,看到這些老人已經是這麼老了,老耄的程度,已經到很衰老的範圍了;不只是老而已,真的頭髮也白了、皮也皺了等等,真的是衰老的形象。

所以,「古人」。古時候的人就是譬喻,「你怎麼這麼多歲了,看不出來呢,怎麼會這麼年輕?是不是吃到那個返老還少,你是不是吃到這個藥呢?」這就是有的人,過去就是這樣來譬喻。

古人以喻釋喻
謂父服還年之藥
貌同二十五歲
雖老而少也
子不服藥
形如百歲
雖少而老也
若知藥力
不疑子父
不知者怪之

這麼多歲的父親,怎麼看起來這麼年輕呢?其實,現在的人看起來,父子站在一起,會覺得:你們兩個好像兄弟!看起來孩子快要比父親更老。現在也有這樣的,何況佛,佛陀他是為何老資格起來?那當然有道理。

總而言之,彌勒菩薩,他就用種種的事相來形容,要來,等於問難,就是要讓佛陀一一來解說,這長久的時間如何教化眾生。所以,「雖老猶少」。老人好像吃了返老回少這種藥,所以看起來不會老,很年輕。孩子就是沒有吃,所以形一直老去,就像百歲的人一樣。事實那就是老了。

「若知藥力,不疑子父,不知者怪之」。若知道有這樣的藥,吃下去能夠體壯、力強,看起來不會老,就會了解,就無疑了。若是不知道的人,那他就會有疑了,這就是道理要清楚。所以,「諸菩薩直論本地」,也在說「本地」。

諸菩薩直論本地
久發道跡
今住不退
若佛與佛
決所諳知
自下不達
故示疑
是以云:是事難信

菩薩,菩薩的本地是如何來?這發跡,「久發道跡」,自很久以來,這個道跡開始,就是這樣走過來的路,如何走?「今住不退」。「若佛與佛,決所諳知」,若是佛與佛,他們都很了解是如何度化,這個道路是如何的遠,菩薩是如何走,道如何開、路如何鋪。這道會走這麼遠來,會這麼的安全走過來,不斷將這個道一直接下來,這就是要有經過的人,他就很清楚開道的力量、開道的方式,如何帶人來鋪路的過程。

這若是佛,以佛很清楚,這全都很了解、很熟、很了解。若是佛以下的,就是覺悟前的人,就是菩薩,「自下不達」,當然就還無法去體會到,路是如何鋪、行是如何(修)過來的、道是如何開的,自然就不了解。跟在後面走平坦的路的人,已經有一條路可走,只要鋪路就好了,不知道前面在開道的人的方式,所以,難免他們就會問這個方向,問那個道,那個開道的方向,這是一定的道理。所以,佛的以下,菩薩就是無法了解,因為這樣,所以他就表示有疑問,有疑就要問;所以,若是不了解,事情,這事相、道理不合,就合不起來,就難信。就像用這樣的譬喻,譬喻難信的道理,真是是難信。

所以,「以父老子少,天下之大經」,其實,天底下,父老子少,這是順理成章;父親老了,孩子年輕,人家說「父老子幼」,也是都很有道理,這都不用再疑問了。現在卻是「子老父少」,「人道之變常」,這就沒有道理!現在這樣看起來就是這樣,沒有道理。所以,「人道之變常,孰能不疑」,怎麼能不疑?這就是用年輕人來生那些老人,這是不可能的事情,沒有道理。所以,彌勒這樣問,這是「彌勒迷壽量之遠因」。因為彌勒還無法了解,因為他們還是停滯在,菩薩的階段,還不是佛與佛的境界。所以他還是知道其他的人、未來的人一定有疑。所以彌勒他迷在那個「壽量」。慧命還是無始終,但是彌勒菩薩對這點他還不知道,他執在我們現在這個身體裡。這就是要讓大家知道,未來的人,都是執在這個一期壽命,這個身體。今生一個身體,來生又另外一個身體,就是這樣片段。

所以,我們過去一段時間,在解釋「分段生死」、「變易生死」,這就是還未很通徹道理,他就有這樣。若是能夠通達「壽量」,「變易生死」、「分斷生死」,就沒有執著。所以,彌勒菩薩擔心未來的人,還沒有很通徹,所以這個「壽量之遠因」,他們,菩薩、凡夫,都迷在這個地方。所以,執這個伽耶,在這個伽耶城顯跡,出城了、修行了等等,就有這個「執」在這個地方。

以父老子少
天下之大經
容何議焉
今子老父少
人道之變常
孰能不疑
此彌勒
迷壽量之遠因
執伽耶之近跡也

成佛、說法等等時間不長,為何能夠度這麼多人?其實,彌勒應該就知道這個道理,卻是為未來的人,他提出一項很不合道理的方式,來問難,這就這樣的譬喻。

可見,佛與菩薩為未來的眾生,那個設想很周到。要很感恩舍利弗的智慧,能夠啟動了當機,佛陀來講《法華經》,也感恩文殊菩薩,處處就是適時來問,讓我們對法更加了解、更了解;感恩彌勒菩薩,為未來眾生要傳法,如何才能夠堅固道心,繼續維持下去,這真的是要感恩諸佛菩薩。所以我們一定要記得,不要「執近果疑遠因」,或者是「執遠近疑去來」,我們「疑」拿掉,我們這個近果是如何成?我們要探究。遠、近都不用疑,我們應該,未來我們應該如何鋪路,道要如何開、路要如何鋪,我們應該是要深信、要用心。人生的價值,佛法的寶藏,我們要如何去取得,所以時時要多用心!


月亮 在 周三 12月 12, 2018 3:02 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

20181212《靜思妙蓮華》子老父少 是事難信 (第1499集) (法華經·從地涌出品第十五) Empty
發表主題: 回復: 20181212《靜思妙蓮華》子老父少 是事難信 (第1499集) (法華經·從地涌出品第十五)   20181212《靜思妙蓮華》子老父少 是事難信 (第1499集) (法華經·從地涌出品第十五) Empty周三 12月 12, 2018 7:42 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

20181212《靜思妙蓮華》子老父少 是事難信 (第1499集) (法華經·從地涌出品第十五) Empty
發表主題: 回復: 20181212《靜思妙蓮華》子老父少 是事難信 (第1499集) (法華經·從地涌出品第十五)   20181212《靜思妙蓮華》子老父少 是事難信 (第1499集) (法華經·從地涌出品第十五) Empty周四 1月 24, 2019 8:41 pm

Explanations by Master Cheng-Yan
Subject: The Old Son and the Young Father (子老父少 是事難信)
Date: December.12.2018

“Attached to the nearby fruits, people doubted the far-away seeds. Attached to what is near and far, they doubted the past and future. Although [the Buddha] had explained the intrinsic and the manifest and the far and the near, [Maitreya] explained that it was difficult to believe in. [The Buddha] clarified the nearby cause and revealed the manifest. [The Buddha] explained the distant cause and clarified the intrinsic.”

We must be mindful! “Attached to the nearby fruits,” we “doubt the far-away seeds.” “Attached to what is near and far,” we “doubts the past and future.” We must remember that over the past two days, we have been talking about Maitreya continually asking the Buddha. What he wanted to ask about was the large numbers [of Bodhisattvas]. These numbers are difficult for an ordinary person to calculate. It was very clear that. [The Buddha] was tracing the Dharma back to its source. We should be very grateful to these Bodhisattvas. First, there was Manjusri Bodhisattva, and before him there was Sariputra. Sariputra asked the Buddha [to teach] again and again. The Buddha used these circumstances so that people would place importance on [the Lotus Sutra]. Furthermore, this reminded everyone that the principles of the Lotus Sutra are very profound. These principles are indeed truly profound. Without the appropriate capabilities, after people hear them, not only would [the principles] not have any effect, people may even deviate in their direction, which could lead them far off course.

So, after the Buddha began praising the Lotus Sutra, Sariputra wanted to receive this Dharma; he admired the Great Vehicle Dharma, so he asked the Buddha to teach the profound Dharma that He praised. The Buddha’s intent was to remind everyone to be vigilant; He wanted them first to truly understand. “In order to listen to this sutra, you must be mentally prepared because you must be very mindful to deeply experience and understand it. Only then can you really become familiar with it and be able to apply it yourselves.” The Buddha, [in response to] Sariputra’s requests, repeatedly said, “Stop, stop, there is no need to speak further.” We must be mindful of the meaning of this.

Then there was Manjusri Bodhisattva. Again and again, the Buddha spoke of the difficulties involved in practicing the path. Since He wanted to pass down the Buddha-Dharma, he let us first understand [the difficulties]. “Spreading the Buddha-Dharma is difficult!” “If you want to pass down the Dharma, you will encounter so many difficulties! Without patience, there will be no way for you to continue doing it for long.” Manjusri was worried that when people heard this, they would become afraid and wish to retreat. That is why Manjusri came out and said, “Venerable Buddha! With such profound Dharma and such a difficult and dangerous process, are there smoother paths and more skillful means that can help people easily understand and walk [this path]? What methods can we use to face the world and overcome these difficulties?” Because of this, the Buddha began teaching the Four Practices of Bringing Peace and Joy. If Manjusri had not brought this up, we would not have had the chance to learn, in light of those difficulties, what kind of mindset we would need to overcome such difficulties. We also need to use certain methods to face the world.

Ultimately, we must put the teachings into practice. When it comes to our body, speech and mind, we must be very diligent and earnest. There is nothing in the world that is very easily understood or that can be understood at first glance. This is the Dharma; it is different from [worldly] matters. We must use the Dharma in the world, for this is closely relevant to the Bodhisattva-path in the world and to the attitude we must have in the world. This is a spiritual ideal. It is different from what we use in business, from the idea of “I should use this method to make money.” This is of great relevance to Bodhisattvas, to their consciousness over many lifetimes, to their seeds and their actions; [it is relevant] to how they speak and to how they conduct themselves. When they are among people, how do they interact with them?

How do they stabilize their spiritual aspirations? They must take the Dharma they learned and turn it into the Dharma that is their own, going from being passive to proactive. Not only must they be proactive, but they must be able to influence others as well. Passing down the Dharma like this in the world is a very intricate and precise process. When it comes to matters and principles, we use matters to understand principles. We may learn how to do things stage by stage, but everything still depends upon our mind. Whatever we do, however we act and whatever we speak about, it still ultimately depends up our mind, our consciousness. We must not let our mindset deviate; it must be deeply rooted in the source of the Dharma. Including the causes, conditions, effects and retributions, we cannot neglect any of them. The Bodhisattvas Way has always been at the core [of the teachings], and all Dharma is also at the center. So, we must all be very mindful.

We must understand it but not be attached to it. If we become attached to it, it will be impossible to completely understand. If we are attached to “matters,” we will lose sight of “the principles”. This is the main point. So, if we are “attached to the nearby fruits” we will “doubt the far-away seeds”. We will be attached to the present, to the present circumstances we are in.

Take for example the Buddha at the Vulture Peak Assembly. As described by the sutra passage, at the Vulture Peak Assembly, the people who came were welling forth; they came from empty space, from the ten directions, and continuously welled forth, gathering there at Vulture Peak. Moreover, [some] emerged from the ground; they kept emerging from the ground. Their numbers were described in terms of sands of numbers of Ganges Rivers, 60,000 Ganges Rivers and so on, millions of Ganges Rivers. They were that many. They kept emerging from the ground. If we are attached to the text, we would not be able to [truly understand] the actual place, the actual location where the Buddha taught the Dharma.

Transportation is very developed now, and many people go on tours or pilgrimages. There are many who now go to Vulture Peak, the place where the Buddha taught the Lotus Sutra. From the pictures [people showed me], [I could see] what the location is actually like. Compared to the way it is described in the words in the sutras, it seems to be quite different. As people transcribed the sutras, they had to find ways to describe the Buddha’s wisdom. They had to find ways to describe the majesty of His virtue and how He used His spiritual powers. So, after they were transcribed, they were continually passed down, and those who came later kelp copying and describing the sutra. After they were compiled, they were passed down verbally; they were compiled into sutras for us to pass down. If we are not mindful in understanding and considering this, we will [not be able to] bring matters and states together with the principles. Take how Maitreya Bodhisattva kept on questioning [the Buddha]; it was as if he was challenging Him. What he was asking the Buddha about was the great number of people who were coming. The people, these Bodhisattvas, were all taught after the Buddha attained Buddhahood. The [disciples] the Buddha had taught overlooked the meaning behind this. The time the Buddha had been teaching since He has attained Buddhahood had in fact not been very long. Why did [the Buddha] say that so many Bodhisattvas of such seniority have all been taught by Him? The Buddha personally said, “I taught and transformed all of these people.” [The disciples] could not believe this, so [Maitreya] kept questioning Him again and again. He kept saying, “It is difficult to believe in it”. It was very difficult to believe in. It was almost as if he were debating the Buddha from the way he challenged Him; he kept [asking] Him over and over again and kept doubting the Buddha. The Buddha gave explanations, but he still continued asking Him. This was what Maitreya Bodhisattva did. Why did Maitreya Bodhisattva [do this] taught he had thoroughly understood the Buddha’s principles? He already clearly knew all the profound principles! We should understand this; the Buddha had already explained the affinities between Maitreya and Himself. The distant cause is that they engaged in spiritual practice together. Since Maitreya had the distant cause of engaging in spiritual practice together with the Buddha, of course he had also formed great aspirations and made great vows.

Furthermore, Maitreya is now in Tusita Heaven. The fact he is in Tusita Heaven means that in the future, he will attain Buddhahood; he will succeed the Buddha. However, Maitreya still kept on asking Him; He kept asking Him one question after another. Was Maitreya criticizing the Buddha? Was he purposely criticizing Him? He was not. He did it for the sake of future sentient beings.

Since the words in the sutra were written in this way, if we would not be mindful and simply pass it down like this, people would likely have doubts. People would not be able to resolve the doubts at that time. It was better that Maitreya raised these questions and expressed the doubts. He raised these doubts for the sake of sentient beings in the future, hoping the Buddha would clarify things further, that He would explain things more simply so that those who come later would have no doubts. If people were to give rise to doubts, they could easily become lax and retreat in their spiritual aspirations. Without faith, we easily retreat in our spiritual aspirations. This is like people today who say, “I want to get something done, but as it is, I have no way to proceed.” Just like that, they feel that they have lose their will to fight. This is the same principle. So, Maitreya Bodhisattva initiated the questions, asking questions on behalf of the people there, to pave a stable path for sentient begins in the future. This way, he was able to lead the Buddha to explain things more clearly and find a way to help everyone understand.

[Maitreya did] the same as Manjusri Bodhisattva. Since spreading the Dharma is fraught with such great difficulties, it can frighten people so much that they may be unwilling to continue in their practice. This is why the Buddha began teaching the Four Practices of Bringing Peace and Joy. Now, Maitreya Bodhisattva did not understand how long the Buddha’s “lifespan” really was. He only saw the Buddha’s present appearance, how He had grown from childhood to youth, to adulthood, and then into middle and old age. The Buddha had already manifested old age. He followed the laws of nature and would eventually [pass away] one day.

So, the Buddha began to teach the Lotus Sutra [to pass down] the Bodhisattva Way. How could the teachings that have long [existed], the teachings that have existed since Beginning less Time, be [taught] so that everyone could know how to apply them and be firm in their spiritual aspirations as they went out among people? The Buddha had to use many different ways, whether through causes and conditions, analogies or the Dharma, to teach [the Bodhisattva Way]. This was the Buddha’s hard work for over 40 years; this was what He did throughout that time so that people could [understand] these principles. However, Maitreya Bodhisattva felt that. He had to clarify [the teachings] further for people will could not understand the source of those profound principles and the length it takes to attain awakening. Regarding this awakening, after [the Buddha] entered Parinirvana, He who awakened to the Dharma would be gone. Does this mean that this wisdom-life would end like this? The Buddha had to tell him, “Wisdom-life is never-ending! The lifespan of our wisdom-life, of our enlightened nature, is very long! This was what the Buddha wanted to say. So, if Maitreya had never asked, the Buddha would never have the karmic conditions to continue speaking of it. So, the people then were “attached to the nearby fruits” and “doubted the far-away seeds”. How did He attain [fruition] in the past and how long would He continue? Moreover, “Attached to what is near and far, they doubted the past and future”. They were “attached”. As the Buddha taught these sentient beings in the past, did people believe in those causes and conditions? He had to ask the Buddha again to strengthen everyone’s belief. So, they were attached to the Buddha’s past process of spiritual practice. Now, the Buddha had attained Buddhahood. When it came to His present “manifestation”, the way He manifested in the world, His time spent teaching and transforming people and the meaning of the Dharma, how could He pass it down long into the future? How could [Maitreya] help everyone understand more thoroughly? Maitreya asked, and the Buddha answered him accordingly, saying that His past “manifestation” in the world were all expressions of “the intrinsic”. From the very beginning, He began to accept the Buddha-Dharma. After He had understood it and had become firm in His faith, He manifested in the world lifetime after lifetime. Yet these manifestations in the world were never separate from the “intrinsic”. The Buddha-nature is intrinsic to everyone. After He clearly understood this, His body, speech and mind, in His manifestations lifetime after lifetime, were never separate from “the intrinsic”. So, [He made] vows. The vows that He made were everlasting; they were vows for lifetime after lifetime.

Although He explained it in this way, with the capabilities of [those at the assembly], they perhaps [could not understand it]. People back then might have said, “I understand! I understand!” Yet, those in the future would be sure to say, “I don’t understand”. So, those who could understand it might not necessarily have understood it completely, to say nothing of those in the future. So, this section of the sutra. So, this section of the sutra is very hard to explain and also very hard to understand, so we must be very mindful.

The Buddha did everything He could to explain it like this, and Maitreya was very mindful to clarify it for those in the future so that we too can realize and understand it. If we cannot understand it, there will be no way to spread the Dharma. If we cannot understand it, we will have no way to make vows or maintain our strength and continue on. So, we must understand this. “[Maitreya] explained that it was difficult to believe in”. Maitreya told the Buddha that it was impossible for everyone to believe in Sakyamuni Buddha began to continuously explain. What they found difficult to believe in and understand, He did His best to explain to them.

This is what is in the sutra “[the Buddha] clarified the nearby cause and revealed the manifest”. He let everyone know His present cause. What was the cause? He descended from Tusita Heaven and into the palace. They all knew very clearly the course of events of this cause. “He clarified the nearby cause and revealed the manifest”. They clearly understood these events. These were a kind of causes and conditions; they were like a story, where there were footprints along the way. Although it has been more than 2000 years ago, people now go to make pilgrimages to search for those footprints of the past. Although the historical sites are destroyed and in ruins, everyone still goes there to look for them. “These are the sites. This is where He was born. This is where He engaged in spiritual practice, where He taught the Dharma, where He entered Parinirvana”. Where people go make pilgrimages is mostly sites like these.

We know that these were things that happened not that long ago. So, “He clarified the nearby cause and revealed the manifest. He explained the distant cause and clarified the intrinsic”. He recounted how things came to be in the past. We should be very mindful of this. Only by understanding the essence of the Dharma at the beginning will we not become confused by later passages. We truly need to be very mindful.

In the previous sutra passage, [Maitreya] said, “You used the Buddha’s power and the Buddha’s merits and virtues to teach and transform these countless great Bodhisattvas, enabling them to attain Anuttara-samyak-sambodhi”.

Everyone believed in the Buddha’s power and His spiritual practice. People should have no doubts about the Buddha’s accumulated merits and virtues. The many Bodhisattvas whom the Buddha had taught were about to attain supreme, universal and perfect enlightenment. These Bodhisattvas were already very mature [Maitreya] knew their strength, their power of merits and virtues, but [he said], “World-Honored One, as for this assembly of great Bodhisattvas, even if someone spent trillions of kalpas counting them, he would be unable to finish or reach their limit”.

World-Honored One, “You said that You transformed them all, but those whom the World-Honored One have transformed are so numerous.” Even if we were to use a very long time, trillions of kalpas, to count them all, they are so numerous that counting them, we would be unable to finish or teach their limit. We would never be able to count them all!” It is evident from this description that these were truly large numbers; they were truly difficult to count. Of course, this was also inconceivable. So, when it came to these Bodhisattvas.

“Since the far distant past, these Bodhisattvas, in the presence of infinite and boundless Buddhas, have planted all roots of goodness, succeeded upon the Bodhisattva-path and constantly cultivated purifying practices. World-Honored One, such a thing is hard for those in this world to believe in!”

These Bodhisattvas had [been practicing] for a very long time. This is because before any Buddha can attain Buddhahood, they must first go through a very long time. It takes a very long time when they must continuously form aspirations. How long does it take for a Buddha to appear? [Bodhisattvas] must [follow] boundless Buddhas, be “in the presence of infinite and boundless Buddhas”. They must gone through a very long time, with many Buddhas appearing in the world. Their aspirations for spiritual practice and for transforming sentient beings, for seeking the Dharma and transforming others, must have lasted for a long time. They must also have been transformed again there, cultivated roots of all goodness and “actualized the Six Paramitas in all actions”. Having “actualized the Six Paramitas in all actions,” they transform sentient beings. “Without experience, one cannot grow in wisdom”. Only by “actualizing the Six Paramitas in all actions will they be able to realize the essence of the Dharma”. So, they must have been present at the Dharma-assemblies of many Buddhas and have engaged in much practice to stabilize their roots of goodness. This is truly inconceivable. Because of this, these Bodhisattvas had to have engaged in spiritual practice for a very long time to “succeed upon the Bodhisattva-path”. So, they had to “constantly cultivate purifying practices” in every lifetime. Purifying practices are very pure; lifetime after lifetime, they did not become defiled, but instead maintained their vows and always cultivated their body, speech and mind. Lifetime after lifetime, they guarded their body, speech and mind as they engaged in spiritual practice among people. By maintaining their vows, they “planted all roots of goodness”. They continually planted roots of goodness, strengthening their roots until they were sturdy and extended deep and wide. Their roots of goodness were completely pure and undefiled. This was their experience. World-Honored One, such a thing is hard for those in this world to believe in!”

This was indeed very difficult to believe in. [Attaining Buddhahood] takes so long. To wait for even a single Buddha is not easy, and they must have experienced being in “the presence of infinite Buddhas”. They must have maintained [the purity] of their body, speech, mind and their vows and must have practiced the Bodhisattva-path lifetime after lifetime in this way, upholding purifying practices. How could they possibly believe this?

The next passage says, “By way of analogy, this is like a man with a handsome countenance and black hair, only 25 years of age, pointing to 100 year-old men and saying, These are my sons. Then these 100 year old men also point to that young man and say, ‘This is our father, who raised us’. This matter would be hard to believe”.

This was the analogy. Matreya used this to say, “This is hard to believe in!” Just like this, he said, “Someone with black hair who is very young, someone who looks to be about 25 years old, says, ‘These people whose hair is so white, who are almost 100, are my sons’.” This very young person points at many white-haired people and says, ‘These people are all my sons’.”

This is the analogy he used Maitreya used this analogy to illustrate why people did not believe. So, he used this analogy. Actually, this analogy says that, “In the Tathagata’s” virtuous transformation [of sentient beings], His recent manifestation had not been there long and the path was not far.

By way of analogy…: This represents how, in the Tathagata’s virtuous transformation [of sentient beings], His recent manifestation had not been there long, and the path He had walked was not long. He used the young man in his prime as an analogy for the Buddha’s recent attainment of Buddhahood. This is an analogy for how the Buddha pointed at those many Bodhisattvas and said, These are my disciples. This is just like a 25-year-old father having 100-year-old sons. It does not stand to reason. A handsome countenance and black hair are exclusive to youth. [The analogy] compares the Tathagata to the father who points to the 100-year-old men and compares the Bodhisattvas to the children.

The Buddha had told them that He manifested at Gaya to engage in practice and attained Buddhahood there. Maitreya used this to point out, “If we look at His virtues, His recent manifestations, it has actually not been that long!” The time since His spiritual practice to Him attaining Buddhahood and to Him teaching the Dharma has not been that long. So, when it came to the “path,” He had not traveled far upon it. He had not gone far. So, [Maitreya] likened Him to a young man; he used a young and strong man as an analogy for the Buddha’s recent attainment of Buddhahood. He used the young man as an analogy for the time since the Buddha had attained Buddhahood; it was an analogy for how recent it was. The Buddha was like the young man. Even though the time was so short, there were so many of those Bodhisattvas! It would have taken Him such a long time and so many teachings to teach and transform them. However, the time since the Buddha attained Buddhahood was very short. “[The young man] pointed to 100-year-old men” and said they were his sons. This is an analogy for the Buddha pointing to those many Bodhisattvas and saying, “These all are my disciples. This is just like a 25-year-old father having 100-year-old sons”. This would be like a 25-year-old, or someone close to that age, pointing to 100-year-old men and saying, “These are all my sons. It does not stand to reason”. It does not make sense as a principle. So, “A handsome countenance and black hair are exclusive to youth”. This is how we are as humans. When we see someone with black hair, someone handsome with smooth and beautiful skin, [we know] it means that he is young. This is an analogy used for the Buddha. When it comes to the 100-old men, the 100-year-old men being pointed to, this was an analogy for those Bodhisattvas who had emerged from the ground. When [the assembly] saw those Bodhisattvas, they seemed very experienced. Moreover, they all seemed so mature. It seemed to them as if they all were on the verge of attaining Buddhahood. How could the Buddha have possibly transformed so many people in such a short amount of time? Not only does the young person point and say, “These are my sons,” but these old men also point to the young man and say, “He is our father”. So, “Then these 100-year-old men also point to the young man and say, ‘He is our father, who raised us”’. This is an analogy for those many Bodhisattvas who were transformed and kept emerging from the ground at Vulture Peak. It is also an analogy for those great Bodhisattvas pointing at the World-Honored One and saying, “It is true! He is our teacher. He is the one who taught and transformed us”. They mutually verified this. [The young man] says the [old men] are his sons, and the old men confirm that [the young man] is their father. This is truly inconceivable. “This matter would be hard to believe”.

This matter would be hard to believe: This explains by way of analogy how difficult it is to believe in the principles. In the analogy of the young man as the father of the old men, he describes these matters and appearances like this. This is truly unreasonable.

This explains through analogy how difficult it is to believe in such a principle. “The young man [is] the father of the old men”. He is so young that, when we compare him with those 100-year-old men, he is only a quarter of their age. This is how young he looks. He is so young. He is 25, and the others are 100. This means he is very young. An analogy that describes matters and appearances like this does not really make sense. So, Maitreya used an analogy like this to compare to the Buddha pointing to those Bodhisattvas and saying, “I transformed them all; these are my disciples” When it is described like this, how can it make sense? It really does not make sense. This is being “attached to the near”. “Attached to the near, they doubted the far. Attached to the far, they doubted the near”. This was how hard it was for them to believe.

So, “He spike of the 25-year-old man and the 100-year-old men, emphasizing that the young man had yet to reach maturity”. The youth had yet to reach prime age, “while the old men were very old. This helps us see how the matters did not stand to reason”. You could see that the old men were already so old. They were old to the point of being decrepit. Not only were they old, but their hair was also really white, their skin was wrinkled and so on. They really appeared old and weak. So, “the ancients,” people of the past, used [another] analogy to explain this. “Are you that old already?” “I could never tell!” “How do you stay so young?” “Is it because you take a rejuvenating elixir?” This is what some people in the past used as an analogy.

The ancients used an analogy to explain this analogy. They said the father had taken a rejuvenating elixir, so he looked the same as a 25-year-old. Although he was older, he appeared younger. The sons never took any elixir and looked like they were 100 years old, so although they were younger, they appeared older. If people would not doubt, they would not doubt [this matter] of the sons and the father. Those who do not know would think it strange.

Why did a father so old appear to be so young? Actually, when people see a father and a son standing together now, they may say, “You look just like brothers!” It may seem like the son is older than his father. If this can happen today, this is to say nothing of the time of the Buddha. How could the Buddha have so much experience? There is of course a reason.

In any case, Maitreya Bodhisattva used all kinds of matters and appearances to describe this. It was as if he was trying to challenge the Buddha. He wanted the Buddha to explain point by point how He had taught and transformed those sentient beings over a long period of time. So, although he is older, he appears younger. It is as if the old man has taken a rejuvenating elixir, so he does not appear old, but still very young. The sons have never taken the elixir, so they keep on aging until they look like they are 100 years old. In fact, they are old.

“If people knew the power of this elixir, they would not doubt [this matter] of the sons and the father. Those who do not know would think it strange”. If they knew that there were such an elixir and that by taking it, they could be powerful, strong and never appear old, then they would understand and have no doubt. If they did not know this, then they would have doubts. We must clearly understand the principles. So, “All these Bodhisattvas represent the fundamental state”. It also talks about “the fundamental state”.

All these Bodhisattvas represent the fundamental state. They have long manifested upon the path, and now they abide in the state of non-retreating. Among Buddhas, this is definitely understood. Those below [the stage of Buddhahood] cannot comprehend this. Thus, they expressed doubt. So it is said, “This matter is hard to believe”.

How did the Bodhisattvas’ fundamental state come about? “They have long manifested upon the path.” From a very long time ago, they have manifested upon the path. This is how they have walked the path. “Now they abided in the state of non-retreating. Among Buddhas, this is definitely understood”. Among Buddhas themselves, they all understand how to teach and transform, how long the path is, how Bodhisattvas walk it, how to clear the path and how to pave it. To continue along this path for such a long time, walking it safely and continually [paving] the path, requires someone who has been through the path; such a person is very familiar with the strength needed to clear the path, the way to clear the path and the process of leading others to pave the path. Buddhas understand this very clearly. They understand all of this. They are very familiar with this. Anyone below the stage of Buddhahood, those who have not yet attained enlightenment, including Bodhisattvas, anyone “below [the stage of Buddhahood] cannot comprehend this”. Naturally, they still cannot realize how to pave the path, how to engage in spiritual practice and how to clear the path.

Naturally, they do not understand this. For those who walk upon the even path, they already have a path to walk on. They only need to go on to pave it; they do not know how the person who cleared the path did it, so it is inevitable that they would have to ask for directions, to ask about the path and direction of clearing the path. This is for certain. So, anyone below the stage of Buddhahood, the Bodhisattvas, find it impossible to understand. Because of this, they expressed their doubts. They raised questions because they had doubts. So, if one does not understand something, if something, some matter or appearance, does not make sense, if one cannot make sense of it, this makes it difficult to believe. This is why [Maitreya] used this analogy for principles that are hard to believe in. It was hard for them to believe in it. So, “For a father to be old and a son young is the great principle throughout the world.”

In fact, all over the world, for a father to be older than his son would be completely logical. Fathers are older and sons are younger. When people say, “The father is old and the son is young,” this makes a lot of sense. There is no need to question this. Now it says, “For a son to be old and his father young goes against the principles of humankind.” It does not make any sense! This is what it looked like now; it did not make sense. It “goes against the principles of humankind, so how could they not doubt it?” How could they not doubt this? For a young man to bear a son older than himself would be impossible; it does not make sense. So, Maitreya asked in the way he did. “This is how Maitreya was confused about the distant cause of the Buddha’s lifespan.” Maitreya still could not understand, because he was still stuck at the stage of a Bodhisattva. He was still not in the realm of the Buddhas. This is why he knew that other people, people in the future, would certainly doubt this.

So, Maitreya was confused about the Buddha’s “lifespan.” Wisdom-life has no beginning or end, but Maitreya still did not understand this. He was still attached to the present body. This was to let everyone know that those in the future would all be attached to this singular human lifespan, to this body. We have a body in this life, but in the next life we will have another body. This lifetime is only a fragment. We spent some time in the past explaining “fragmentary samsara” and “transformational samsara.” They still had not thoroughly understood the principles. If they could understand [the concept of] “lifespan,” then they would not be attached to “fragmentary and transformational samsara.” So, Maitreya worried that people in the future would not understand this very well.

So, “the distant cause of the Buddha’s lifespan” is something Bodhisattvas and ordinary people are confused about. So, they were attached to Gaya, to the Buddha’s manifestation at Gaya, Him leaving the city and engaging in spiritual practice and so on. They were attached to these.

For a father to be old and a son young is the great principle throughout the world. So what does this leave to be discussed? For a son to be old and his father young goes against the principles of humankind, so how could they not doubt it? This is how Maitreya was confused about the distant cause of the Buddha’s lifespan and attached to the recent manifestations at Gaya.

The time since the Buddha attained Buddhahood to when He taught the Dharma and so on was short. How could He have transformed so many people? Maitreya must have known these principles. However, for the sake of those in the future, he used a very unreasonable way to challenge the Buddha. He used such an analogy. We can see that the Buddha and the Bodhisattvas were very considerate of future sentient beings. We must be very grateful to Sariputra, who, in his wisdom, initiated the opportunity for the Buddha to teach the Lotus Sutra, and to Manjusri Bodhisattva for always asking the right questions at the right time, so that we can better understand the Dharma. We must be grateful to Maitreya Bodhisattva for passing down the Dharma for future sentient beings so that they can stabilize and maintain their spiritual aspirations. We should truly be grateful to all Buddhas and Bodhisattvas.

So, we must certainly remember to not be “attached to the nearby fruits” and “doubt the far-away seeds” or be “attached to what is near and far” and “doubt the past and future.” We must remove our “doubts” and learn about how the nearby fruits came to be. There is no need to doubt either the far-away or the near. How should we pave the path in the future? How should we clear the path? How should we pave the path? We must have deep faith and be mindful.

How do we get the most out of life and obtain the treasures of the Buddha-Dharma? 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
 
20181212《靜思妙蓮華》子老父少 是事難信 (第1499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: