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 20181213《靜思妙蓮華》三乘斷惑 證理名道 (第1500集) (法華經·從地涌出品第十五)

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20181213《靜思妙蓮華》三乘斷惑 證理名道 (第1500集) (法華經·從地涌出品第十五) Empty
發表主題: 20181213《靜思妙蓮華》三乘斷惑 證理名道 (第1500集) (法華經·從地涌出品第十五)   20181213《靜思妙蓮華》三乘斷惑 證理名道 (第1500集) (法華經·從地涌出品第十五) Empty周三 12月 12, 2018 7:49 pm

20181213《靜思妙蓮華》三乘斷惑 證理名道 (第1500集) (法華經·從地涌出品第十五)

⊙三乘各斷其惑,證理智慧名道;持三乘學行者,隨機體解得道。謂解脫諸煩惱,覺證悟得澄寂,道無前後時分,法無體相量限。
⊙「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》
⊙「佛亦如是,得道已來其實未久,而此大眾諸菩薩等,已於無量千萬億劫,」《法華經從地涌出品第十五》
⊙得道已來其實未久,而此大眾諸菩薩等,已於無量千萬億劫:從地涌出之菩薩眾多,久遠劫來已深修法化。
⊙「為佛道故,勤行精進,善入、出、住無量百千萬億三昧,得大神通,久修梵行。」《法華經從地涌出品第十五》
⊙為佛道故,勤行精進:為欲求於佛道之故,晝夜勤行精進之道。此言菩薩久植善根,非唯伽耶初始。
⊙善入、出、住無量百千萬億三昧:真常大定,如來所得之法,真實常住,本無出入;有出入者,是示現耳。
⊙端心正念,趣於寂定;名為入。堅固不動、如須彌山;名為住。安詳從定而起,名為出。言三昧者,即是正定。
⊙又善入出住,勝進道為善入,無間道為善出,解脫道為善住。
⊙得大神通,久修梵行:神通之力,由定而發;因寂定故,了了見性。心通無礙,謂得神通;福德莊嚴,皆由梵行。

【證嚴上人開示】
三乘各斷其惑,證理智慧名道;持三乘學行者,隨機體解得道。謂解脫諸煩惱,覺證悟得澄寂,道無前後時分,法無體相量限。

三乘各斷其惑
證理智慧名道
持三乘學行者
隨機體解得道
謂解脫諸煩惱
覺證悟得澄寂
道無前後時分
法無體相量限

用心!三乘,大家應該了解了,小乘、中乘、大乘。小乘,聲聞,聲聞的境界。聲音,佛陀所說法的聲音,他句句用心,刻入心版,體會佛所教法,他了解煩惱無明必定要斷,斷除了一切的疑惑。在小乘,法他們用心吸收、體會、力行,這樣能夠斷惑。而中乘,辟支佛乘,觀因緣,因緣觀,透徹了解天地間一切皆無常,無常道理他們透徹清楚。所以他們也很用心,知道因緣起源來自人與人之間,愛、恨、情、仇,交結起來這種的因緣,所以他們了解了,透徹,願修行,所以他們能夠清淨無染,完全受持小乘,中乘的法都很透徹。這以他們的境界,來斷除煩惱、無明、惑,層次這樣深入、體會、了解,身體力行,斷除了這些煩惱。

人世間的煩惱,就是苦的根源,苦的根源,我們若是還有停滯、迷惑,絕對是無法跳脫,這煩惱永遠是無窮無盡!這煩惱、惑、無明一定要斷,小乘用功斷小乘惑,中乘體會、了解,斷中小乘惑,完全斷除。但是,再下去呢?要如何能夠體會佛陀的教法?當然,這要再向前前進。但是中、小乘的人,大部分透徹了這些因緣觀,了解人生苦難多,他們就到這裡停止了。人間苦,真實苦,因緣牽拖實在是很難斷,所以他們就這樣停了,獨善其身,就不敢要再向前走。對於度眾生這個向前前進,他們不敢,也沒有那個趣向,所以停滯了。

唯有還有那個大乘心,就是根機較敏銳也願意,看眾生苦難,他們沒有要斷掉眾生緣。雖然煩惱、無明、惑都知道了,他們也是一一受持、一一斷除,但是不堪忍,不忍眾生在受苦,不堪得忍耐。明明他們就那麼苦了,世間芸芸眾生濁氣這麼的重,佛陀的說法就是這樣說,未來眾生,五濁集合之時,眾生的苦難又偏多,會更重、會更苦,所以他們不堪忍眾生受苦難,永遠他不顧自己。儘管道理清楚,但是還是要入人群;但是要入人群,更需要鍛鍊不退的功夫,這種不退轉。所以,我們在〈安樂行品〉裡,我們已經很清楚,發心立願。從〈法師品〉開始,佛陀是用心在募繼承傳法的人,從〈法師品〉開始,佛陀漸漸明顯,需要有人願意發心弘經,所以說弘經的功德。

但是,慢慢來讓大家很清楚,這個功德,「內修外行」,我們對外要身體力行,對內向己要好好修行。好好修行就是不斷在斷煩惱,這就是在用功。人間世事困難偏多,多少煩惱複雜,人、事、物複雜,這煩惱一來要如何?自己要內修、自己要用功。這種防非止惡,「戒、定、慧」,自己要很堅持,有這樣的無明、煩惱來,我自己要築一道牆,煩惱不會入我的心,玷污我的念。這就是保持精進,清淨無染,不受煩惱來干擾,我們向外精進修行的道心。所以「內修」,內修的功德就是斷煩惱,不斷斷煩惱,堅持我們的志向;我們若是堅持我們的志向,就是要不斷不斷去煩惱,這種惑,不要受外面人、事、物,將我們惑亂了。我們能夠清清楚楚、事理分明,外面該做的事情堅持做,裡面要堅持的道心要很堅固。這樣,我們發大心,要有這樣的心裡準備,發大心。

佛陀磨練我們的心志,就告訴我們,發心入人群,未來人間是很惡濁,因為人心很惡劣,種種種種的人都有心理不健全;你做的好事,若是不順他的意,排斥你,用盡方法來刁難你。這在世間這種人事會很複雜,用很多種的方式讓我們知道,讓我們心裡要有準備。大家要回憶在那時候。因為這麼的嚴重的困難,文殊菩薩趕緊出來向佛陀請教,「唉呀,既然這麼地險劣,這些人發心願意去付出,這麼險難、惡劣的環境,人事刁難那麼的多,險道那麼的高,佛陀啊!是不是可以給他們一個方法,能夠堅定道心,克服困難?」佛陀又開始來解說,說身、口、意、誓願。

是啊,要克服它也這麼簡單啊!我們身體形、色,總是要常常注意到,我們的身體、表情。我們的聲音要如何說話?要有力,讓人聽得進;要顧好我們的意,我們的心意,永遠都要有寬容、調順,這個心意。這樣在人間裡,這就是修養的方法,在「身、口、意」面對著,千千萬萬般的人、事、物,我們有辦法去面對。而且我們要再有一項──誓願,誓願是維持在我們生生世世,能夠這樣才有辦法證理。要能夠人事和道理會證,這必定要用長長久久的時間,才有辦法事與理這樣會合印證起來,這就是真理。我們所做的事沒有偏差,會在理之中,這就是智慧;智慧所開的道,那就是一條平坦的路。這我們要用長久的時間來見證,不是三五年或者是三五十年,不是只有這樣;我們生生世世在菩提道中,這就是我們要真正很用心。有辦法菩薩萬行,一直到成佛的境界。

只要不要算時間,自然時間它無形中會累積;只要不要計較,自然道理就慢慢就證實。所以,「證理智慧名道」。我們應證了這個理,知道方向,知道我們開的路是正確,我們應該要好好平坦的道路,要不斷、不斷引導人人向前鋪,去走,這也就是像我們在人間,在建設一樣。

我們需要建設,但是建設要真正有生機的建設,真正有環境綠化的建設。大地上要有呼吸的東西,也有供應乾淨與天地呼應的樹木,我們要給它空間。還得要土地不是用水泥砌,應該路要能夠好走,就是要用連鎖磚來鋪。這樣能夠環境美、能夠路平坦,這就是要用心去規畫。要有積極,讓這個環境會美化,但要有分寸,要如何讓這個環境能夠活化。這道理、方向,這全都是一樣要用心去造作,將這個環境形成起來。

所以,要「持三乘學行者,隨機體解得道」。小乘的,他體會小乘該修、該持,他要修,將他的身、心調整得好;要知道苦,「四諦」的「苦」,來自因緣所「集」來的,我認真要「滅」掉了這些苦,所以我認真在「道」業中,這是在小乘。所以,中乘體會人間無常,尤其是愛、恨、情、仇交結,這苦難斷,這些道理他們體會了解,所以他們會懼怕與人互動。這就是中、小乘的根機,但是他們很認真去體會道理,「隨機體解得道」了。

所以,「謂解脫諸煩惱,覺證悟得澄寂」。這就是隨他們的根機,只要無明煩惱去除了,心就很清淨,只是利己,為自己利自己,芸芸眾生要怎麼辦呢?佛陀擔心,不忍,眾生已經寸寸,分分寸寸一直沉淪下去了,若不趕緊起動起來,眾生沉淪啊,所以要趕緊!菩薩不堪忍眾生,「不堪忍」那就要積極,發大乘心起來,他們願意學大乘法。所以,大乘法也要修行,身、口、意要很用心。對外在人群中,我要很慎重、要很謹慎,謹慎不要讓外面這些煩惱,染著我的心;對外面,我要精進入人群。這就是菩薩。他在入人群,就是已經解脫了煩惱,有這個心理準備;小乘的根機、中乘的道理,他都了解了,心理有充分的準備,所以他入人群。

他不會與眾生攀緣,不會攀緣,付出無所求,「感恩啊!因為眾生的煩惱是我的道場,所以我只有感恩,我付出」,他自然就不與眾生攀緣。這樣,他戒、定、慧也很具足,不會在眾生身上,起了貪、瞋、癡,沒有,在人群中沒有貪、瞋、癡。所以,他還是保持很乾淨在人群中,所以他解脫,「解脫諸煩惱」,雖然在人群濁氣重重的地方,但是他不受污染。「覺證悟得澄寂」。這就是看到這麼多、這麼多,在這種人群中,什麼事情都看得到,什麼煩惱都聽得到、都體會得到,所以愈是覺悟人生真實苦!這麼多的煩惱中,才知道要去救度眾生,時間寶貴,無常,要把握時間,所以他在這樣的,空間、人間、時間中去體會。

所以,「道無前後時分」。他的心從發心那念間,一直在過程中,那一念不增不減,一直對眾生救度的法,不斷向上求,也對下救度眾生的心,也不斷投入人群去,所以沒有增減。這種上求、下化,這都是這樣在走,很平行在走,所以沒有前後次序,沒有空間的前後距離,也沒有時分的分別,從開始發心一直到現在、一直到未來。就像靈山會這些菩薩就是這樣,「橫」的普遍世界,「直」的不分時分。到底多長的時間?這個時間,從縱(無始過去),從開始一直到現在,無法去計算的時間,我們前面也有說過了。他們修行的時間,應該是很久、很久、很長。是啊,是很久、很久、很長;說他們度化眾生的空間,應該是普遍,很普遍,十方世界無不都是法,都是他們要度化眾生的地方,無不是他們的道場。

所以,「法無體相量限」,法無體相、無量、無限制。真的是,法,只要我們將法體悟來,我們來受用,法很充足,讓我們能夠在日常生活中,能夠體會、能夠了解、能夠受用、能夠入在人群中,而我們不會受污染;我們的心,那個煩惱無明,永遠都是隔礙在心的外面。所以我們要用功,修行,外──入人群;內──要好好用功,這就是累積功德。

接下來,看這段文,前面的文:「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
《法華經從地涌出品第十五》

彌勒菩薩用這樣的譬喻來譬喻──這麼年輕的人來說:「年紀這麼大的人是我的孩子。」年紀這麼大的人,也是這樣確認說:「這個年輕人是我的父親。」這和道理好像很違背,這無法可相信。這是彌勒菩薩他表達出來,想要了解。「看看這些來現場的菩薩,明明修行就那麼久了,佛陀成佛、說法,才四十多年而已,說這些人都是佛度的,這要相信很困難!」這是彌勒菩薩提出的心的疑。其實不是他的心疑,是為我們未來眾生,讓我們能夠更加清楚,心沒有疑,堅定我們的道心。這是彌勒菩薩的用心,彌勒菩薩的慈悲。

所以下面接下來,彌勒菩薩又再這樣說:「佛亦如是,得道已來其實未久,而此大眾諸菩薩等,已於無量千萬億劫,」

佛亦如是
得道已來
其實未久
而此大眾諸菩薩等
已於無量千萬億劫
《法華經從地涌出品第十五》

這些菩薩,修行已經是千萬億劫了。佛陀修行、成佛以來,其實是不久。這就是在譬喻。少年,以少年來作譬喻,佛於今生,出皇宮去修行,其實時間也沒有多久,前後也只是十一年的修行時間。成佛之後,開始說法也才四十多年而已,這樣,這時間實在是不長,才四十多年,不長。

「得道以來,其實未久」,而這些大眾,這些菩薩已是無量千萬億劫,就修行過來了。

得道已來
其實未久
而此大眾諸菩薩等
已於無量千萬億劫:
從地涌出之
菩薩眾多
久遠劫來
已深修法化

現在在靈鷲山,從地湧出這麼多的菩薩,這應該就是在久遠以來,「深修法化」,已經受過很多佛、無量諸佛所訓練過了的菩薩,應該是那麼長的時間。看他們修行的形態應該是這樣,修行應該很久,怎麼說在現在佛成佛了,為他們化度呢?這個譬喻,實在是和道理違背很大。

下面這段經文再說:「為佛道故,勤行精進,善入、出、住無量百千萬億三昧,得大神通,久修梵行。」

為佛道故
勤行精進
善入出住
無量百千萬億三昧
得大神通
久修梵行
《法華經從地涌出品第十五》

這些菩薩應該是這樣,長久以來,應該為佛道都在勤修,他們修行的功夫,「善入出住,無量百千萬億三昧」,應該有這樣的功夫,這些人應該得大神通了。能夠得大神通,是因為他們已經是,「久修梵行」。這些人應該長久以來,就修清淨行,心無污染,一切煩惱、迷惑都斷除了,不受眾生所污染了,應該是這樣。所以,「為佛道故,懃行精進」。

為佛道故
勤行精進:
為欲求於佛道之故
晝夜勤行精進之道
此言菩薩久植善根
非唯伽耶初始

這修佛道的過程,「欲求於佛道之故,晝夜勤行精進」,就是這麼勤。所以,這就是在說,菩薩長久都是在種善根,「六度萬行」,結眾生的善緣,這樣不斷不斷這個根機,一直伸、一直擴出去,一直扎一直深。「菩薩修行那個過程,這不是只在伽耶城這個時間。佛陀成佛、說法,為他們說話,這樣應該他們的修行,從開始一直到現在,應該是很久很久,不是現在佛您成佛之後,才度化他們,應該不是這樣」。這是彌勒菩薩這樣的表達。因為這些菩薩,已經進出、善入佛慧,已經得到,「無量百千萬億三昧」。

善入出住
無量百千萬億三昧:
真常大定
如來所得之法
真實常住
本無出入
有出入者
是示現耳

「無量百千萬億三昧」;就是表示「真常大定」,那是真實、真實恆常的,大定力的這個心很定。這些菩薩是誓願弘深,不是只有身、口、意行得好,其實他們的定力很足夠,一定是弘誓願很深。這「真常大定」,是「如來所得之法,真實常住」,看這些菩薩,應該都到這樣的境界了。「本無出入;有出入者,是示現耳」。應該這些菩薩,也到達了無出、無入的程度,有出入只是為了示現。

應該佛來伽耶城,坐樹下,成佛了,這是一個顯示,是示跡來人間,應該佛開始不只在這個時候,是應該要乘過去的過去。所以彌勒菩薩明知故問,就說:「佛陀修行,在陪伴這些菩薩應該不是短時,是很長久了;已經訓練到這些菩薩,那個修行的功夫,差不多要與佛同等來。這這麼的穩定,人人都是人才,都是傳法的人,都是說法的人,都是有修持的人。」所以,這些人已經,「端心正念,趣於寂定;名為入;堅固不動、如須彌山;名為住;安詳從定而起,名為出。言三昧者,即是正定。」

端心正念
趣於寂定
名為入
堅固不動
如須彌山
名為住
安詳從定而起
名為出
言三昧者
即是正定

那個道心已經是很堅固了,已經到達那種不動,好像須彌山。因為佛陀在印度說法,須彌山,是他們認為天下最高的山,也是中心,他們就會用須彌山來譬喻;譬喻它很堅固,堅固不動搖,就像須彌山一樣,這樣叫做「住」。所以,我們也要認定,這種菩薩的心願,能夠那麼的堅固,「堅固不動、如須彌山」,這叫做「住」,叫做「安穩住」。能夠,能夠讓人人,心安穩、定下來,這安穩住,菩薩的心。

「安詳從地而起,名為出」。菩薩的心,永遠都很穩定,這麼穩定的心志,他就是這樣進出都很平靜,不論是要入人群,在人群中去度化眾生,也是很安詳;離開人群在靜處,也是很穩定。這個心沒有靜、鬧的環境,永遠都是寂靜清澄這種的境界。這是佛、菩薩至高心靈的世界;我們要修行,就是要修這樣的境界。所以,「言三昧者,即是正定」,所以說「無量百千萬億三昧」,這些菩薩,都已經差不多這樣的境界了,而這個境界也是佛的境界。

所以,這麼多的菩薩,說是釋迦佛成佛之後才來度,那應該不是;應該是很長久、很長久之前,以來所度過的。沒有錯,我們從開頭就一直說,釋迦佛從發心在大乘法,要行菩薩道,始自於大通智勝佛的時代,從一直來,塵點劫一直來。當然,是經過了無數諸佛的道場,不斷不斷修行,不斷不斷上求下化;下化就是入人群去,不斷親近諸佛,生生世世若能夠遇到佛法時,絕對是在佛法中。這就是修行的過程,很長久,應該不是短暫的時間,一輩子,這樣出世,開始修行,過程十一年,然後說法四十多年,這麼短的時間,哪有辦法度那麼多人啊?這應該就是要伸,要伸,伸長到很長久、長久以前的事情。所以說,「善入出住」。

又善入出住
勝進道為善入
無間道為善出
解脫道為善住

「善入出住」,就是表示「勝進道為善入」,就是我們開始修行,我們就開始進入,取這個道,要精進,佛法的真理,我們既然了解了,接受到了,開始初心,我們初念一心起,我們一心一志進入善道,方向既知道了,這善道,修一切善法我們不放棄,就是「勝進道為善入」。「勝」就是很殊勝,很特殊、很殊勝的善道,我們要很精而向前精進。「無間道為善出」,無間道,我們要無間,無間隔,我們要長時間,無餘的空間,沒有這個時間中讓煩惱插進來,我們要連連接接,都在殊勝的善行中。這當中沒有什麼樣的,貪、瞋、癡這些無明,進入我們修行這個空間。

所以無間,在修行的當中,過程我們要很提防,不要有煩惱、無明,入我們的心來。我們要一心向勝進,勝善法去精進,叫做無間。無間、精進,善有為法,我們要投入在人群;投入在人群中,我們不受人群的煩惱污染我們,這也叫做無間。我們的善道不受困擾;我們的善道在進行,不受煩惱將我們污染,所以我們的道業、我們的道心,還是一樣那麼單純,不論人間多少煩惱,我入人群中都不會讓他間斷掉。我們的道心是勝進的道業,我們還是向前前進。所以要修行、要用功!修行入人群,用功在內心,外行內修,要無間。

「解脫道為善住」。解脫道就是善住,是我們最安穩、最穩定善住的地方。所以我們要很用心,安住在我們的菩薩道。這樣,我們煩惱沒有入心,在人群中我們勤精進,善有所為,精進,我們就能夠解脫。解脫,那就是無為法,在我們的心裡一切無障礙,「無罣礙故」,就「無有恐怖」,心很自然、很自在,所以安定了,安定住。我們既然要面對人間眾生,我們必定要有這個「安樂行」,就是要穩定下來。已經佛陀告訴我們過了,這樣、這樣的困難難免,一定有,你做很好的事情,可能你所得到的是,被挑撥的、被壓力,要壓制你,這種勢力也會有!所以我們的心要了解、知道,所以我們要很用心,知道,所以我不會受他影響,重重重重的困難都不受影響到,這就是我們要修行的方向。所以,「得大神通,久修梵行」。這必定要長久的時間,得大神通。

得大神通
久修梵行:
神通之力
由定而發
因寂定故
了了見性
心通無礙
謂得神通
福德莊嚴
皆由梵行

「神通之力」,是「由定而發」。我們要定心,我們要安住我們的道心;我們安住道心,我們有定心,是「由定而發」,因為由我們的定心,自然我們條條道路都通長安,我們條條道路都通於佛道。所以,我們要穩定下來,這菩薩「六度萬行」,每一條行道,都可以到達佛的境界。所以「神通」就是通達的意思,我們若專心,就無法不通、無理不達,所以我們通情達理。就是我們要真正修行,體會了解,「通情達理」,叫做「神通」。

所以,「因寂定故」。我們的因就是這樣,初發心就是這樣,我們很堅定這念心,所以我們「了了見性」,我們了解我們的本性,我們真如本性。我們就是為了要達到,與真如本性而會合,我們向著這條道路走;既定的方向,我們要認真開道,就是這樣向前走。方向我們很清楚了,「了了見性」,了解了,我們人人本具佛性,我們的道我們自己開,我們的路自己鋪,趕緊鋪給大家走得過,我們也到達了。所以說,「心通無礙,謂得神通」。這叫做通情達理,就是叫做「神通」。這種覺,大覺有情,我們通達眾生的心,了解煩惱,這個五濁是如何構成,我們全都了解。處在這當中不受污染,這就是我們要如何帶動人人,同一個方向、同一條路,這樣走到安全的地方,這就是「福德莊嚴」。這條路平平安安來走,「福德莊嚴」,這樣大家好好走過。

「皆由梵行」,就是要清淨,我們的心雖然在濁氣滾滾,很重的濁氣中,我們也要保持著那分清淨的心。這種修行,必定要在「證理智慧」,斷惑了才有辦法能夠證理,才能夠啟開我們的智慧。走在這條道路的上面,路若開了,道的方向正了,路鋪平了,不是我們自己會到,就是人人都有一個方向能夠走,這樣不就是度化人間呢?佛陀要我們現在,還有未來的眾生,更是需要將這個法,這樣不斷傳下去。要立志,弘誓願,身體力行,還要立誓願行行,才有辦法。要不然,聽,聽,聽了就是過了,你若沒有身體力行,沒有入那個境界,那個道路的風光,根本就無法去體會到。所以我們要時時多用心!
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Explanations by Master Cheng-Yan
Subject: Three Vehicle Practitioners Eliminate Delusions (三乘斷惑 證理名道)
Date: December.13.2018

“Practitioners of the Three Vehicles have their own level of delusions to eliminate. Realizing the principles and wisdom is the path. Practitioners who uphold the Three Vehicle teachings comprehend and attain enlightenment in accordance with their capabilities. This means they attain liberation from all afflictions to awaken to, realize and attain clarity and tranquility. The path has no distinctions of order or time. The Dharma has no substance, appearance, quantity or limitations.”

We must be mindful. Everyone should know that the Three Vehicles are the Small, Middle and Great Vehicles. The Small Vehicle is for Hearers, [for those in] the state of Hearers. They hear the Buddha’s voice teaching the Dharma and mindfully engrave every sentence into their hearts. They comprehend the Buddha’s teachings and understand that they must eliminate afflictions and ignorance and eliminate all their confusion. In [practicing] the Small Vehicle, they mindfully absorb, comprehend and practice the Dharma. This is how they are able to eliminate delusions.

Middle Vehicle [practitioners] are Pratyekabuddhas. They contemplate the law of karma and the concept of causes and conditions. Thus, they thoroughly understand the impermanence of all things in the universe. They are completely clear on the principle of impermanence. So, they are also very mindful and know that our interpersonal relationships are the source of our karma. Love, hate, affection and enmity intermingle to give rise to this karma. Thus, they understand this, and with thorough understanding, they make vows to engage in spiritual practice. This enables them to be pure and undefiled. They completely accept and uphold the Small and Middle Vehicle Dharma.

With this state of mind, they seek to eliminate afflictions, ignorance and confusion. Level by level, they delve into its depths, realize, comprehend and put [the Dharma] into action, eliminating all of their afflictions. The world’s afflictions are the source of suffering. If we remain stuck, lost in the source of suffering, we will never be able to escape. Our afflictions will be never-ending. We must eliminate our afflictions, delusions and ignorance. Small Vehicle practitioners must work hard to eliminate Small Vehicle-level delusions. Middle Vehicle practitioners realize and understand how to completely eliminate. Small and Middle Vehicle-level delusions.

But what comes next? How will we be able to comprehend the Buddha’s teachings? Of course, we must continue to diligently advance. But while most Middle and Small Vehicle practitioners thoroughly understand the concepts of the law of karma and understand that life is filled with suffering, they have simply stopped there. Life is suffering, real suffering. The karmic causes and conditions entangling us are truly difficult to eliminate.

So, they remain stuck there. They only seek to benefit themselves and do not dare to go any further forward. When it comes to advancing forward to transform sentient beings, they dare not do this; they lack the inclination. So, they remain stuck.

Only people of Great Vehicle aspirations whose capabilities are comparatively sharp are willing to do this. They see the hardships of sentient beings and do not sever their affinities with sentient beings. They understand their afflictions, ignorance and delusions, and they persevere in eliminating them one by one.

However, they cannot bear to see sentient beings suffer; they cannot endure this. Clearly, they are suffering greatly. The myriad sentient beings have severe turbidities. In His teaching, the Buddha said that when the Five Turbidities converge among future sentient beings, they will face so many hardships. It will be even more severe, so they would suffer even more. Thus, [Great Vehicle practitioners] cannot bear [to see] the suffering of sentient beings. They never think about themselves. Despite understanding the principles clearly, they still must go among people. Yet, in order to go among people, they must master the state of non-retreating.

So, in the Chapter on the Practice of Bringing Peace and Joy, it is already very clear that we must form aspirations and make vows. Beginning with the Chapter on Dharma Teachers, the Buddha carefully recruited people He could entrust the Dharma to. Beginning with the Chapter on Dharma Teachers, the Buddha gradually revealed that He needed people willing to form aspirations to spread the sutra, so He spoke of the virtues of spreading the sutra. He also slowly got everyone to clearly understand that these virtues come from “inner cultivation and external practice.” Outwardly, we must put the Dharma into practice. Inwardly, we must work hard to cultivate ourselves. To earnestly engage in spiritual practice, we must constantly eliminate our afflictions. This is something we must work hard to do. The world is full of hardships. There are many complicated afflictions. People, matters and things are complicated. How do we deal with afflictions when they come? This is something we must cultivate inwardly; we must work hard on ourselves. This is [the practice of] guarding against wrongs and stopping evils. [We must use] “precepts, Samadhi and wisdom”. We must be very perseverant. Then, when ignorance and afflictions come we must build a wall so that afflictions do not enter our minds and defile our thoughts. This is what it means to uphold a diligent, pure and undefiled mind so that we will not let afflictions disturb our aspiration to outwardly engage in diligent spiritual practice. Thus, the virtue of “inner cultivation” lies in eliminating afflictions, in constantly eliminating afflictions and upholding our aspirations. If we want to uphold our aspirations, we must constantly eliminate our afflictions. As for our delusions, we must not allow the people, matters and things of the external [world] to disturb us. Then, we will be able to see things clearly and clear discern matters and principles. We must persevere in doing what we should do in the external world. Internally, we must maintain a firm will to practice. This is how we form great aspirations. This is how we must mentally prepare ourselves to form great aspirations.

The Buddha tests our willpower by telling us, “You must form aspirations to go among people. The future world will be full of evil turbidities because people’s hearts are very wicked and all kinds of people have unsound minds. If you do good deeds in a way that is not to their liking, they will discriminate against you and do everything they can to cause trouble for you.” These world matters can be very complicated. He used all kinds of methods to help us understand and mentally prepare us.

We must think back to [the Buddha’s] time because there were such severe hardships. Manjusri Bodhisattva urgently requested teachings from the Buddha. “Oh, the world will be so wicked! Yet these people have formed aspirations to serve in such difficult and wicked circumstances. People will give them so many difficulties, and this path will be so perilous. Venerable Buddha, why don’t you give them some practices so they will be able to fortify their aspirations and overcome these hardships.” Then the Buddha began to explain about the practices of body, speech, mind and vows.

Indeed, it is easy to overcome these hardships. We must always pay attention to our bodily [conduct] and our expressions. How is our tone of voice? We must speak convincingly so that people will listen. We must pay attention to our thoughts. Our minds must always be in a mindset of tolerance and discipline. [Maintaining this mindset] in the world is a method of self-cultivation. [When we cultivate] our “body, speech and mind” to face various people, matters and things, we will be able to deal with [anything]. We also need to make vows. We must maintain our vows lifetime after lifetime. Only then will we be able to realize the principles. We must be able to corroborate the principles with matters. It definitely takes a long, long time before we will be able to corroborate the principles with matters. These are the true principles. We cannot deviate in our conduct, and we must abide by the principles; this is wisdom. The path that wisdom opens is an even path. It takes a very long time to attest to this path. This is not done in a few years or a few decades. It is not [as simple] as this. We spend lifetime after lifetime on the Bodhi-path. This requires true dedication. We must be able to engage in the myriad practices of Bodhisattvas all the way until we attain Buddhahood.

When we do not take heed of how long this takes, the time will accumulate without us noticing. When we do not take issue over it, naturally, we will slowly realize the principles. Thus, “Realizing the principles and wisdom is the path.” Having realized these principles, we know our direction and know that the path we are building is right. We must work hard to level out this path. We must ceaselessly lead others to pave [the path] ahead and walk upon it.

This is just like how we build things in this world. We must build, but in a way that is environmentally sound. We must use green construction. There need to be [plants] along the ground, plants and trees to provide fresh [air] in harmony with nature. We need to give them space. We should use soil, not concrete, and make the road easy to walk on by paving it with interlocking bricks. Then our surroundings will be beautiful, and the road will be smooth and even. We must plan this mindfully and be proactive in beautifying our environment. We also need to have a sense of order and find a way to enliven our environment. With these principles and this direction, we must mindfully seek to create this environment and allow it to take shape.

Thus, “Practitioners who uphold the Three Vehicle teachings comprehend and attain enlightenment in accordance with their capabilities.” Small Vehicle [practitioners] understand that they need to practice and uphold the Small Vehicle [teachings]. They must practice [the teachings] and discipline their body and mind well. They must understand that suffering, the “suffering” of the Four Noble Truths, has its source in “causation”. They must earnestly seek the “cessation” of this suffering. So, they must earnestly [engage in] the mission of the “path”. This is the Small Vehicle Middle Vehicle practitioners comprehend life’s impermanence. Especially when it comes to conflicting emotions, love, hate, passion and animosity, this suffering is difficult to eliminate. They comprehend all these principles, which is why they fear interacting with people. Such are the capabilities of Middle and Small Vehicle practitioners. Yet they earnestly seek to comprehend the principles, “comprehending and attaining enlightenment in accordance with their capabilities. This is means they attain liberation from all afflictions to awaken to, realize and attain clarity and tranquility”. This is all in accordance with their capabilities. So long as they eliminate their ignorance and afflictions, their minds will be very pure. It is just that they only seek to benefit themselves. What about the myriad sentient beings? The Buddha was unbearably worried about them. Sentient beings are sinking lower and lower. If we do not take action immediately, sentient beings will keep sinking!

So, we must act quickly. Bodhisattvas cannot bear sentient beings’ [suffering]. Unable to bear it, they have to be proactive and form Great Vehicle aspirations; they willingly learn the Great Vehicle Dharma. So, the Great Vehicle Dharma requires us to mindfully cultivate our body, speech and mind. Outwardly, when we go among people, we must be very vigilant and careful. We must be careful not to let afflictions form the outside world defile our minds. Outwardly, we must diligently go among people. This is what it means to be a Bodhisattva. Bodhisattvas go among people, having freed themselves from their afflictions and mentally prepared themselves. When it comes to Small Vehicle capacities and Middle Vehicle principles, they understand them all. They are sufficiently mentally prepared. Thus, they go among people and do not contrive affinities with sentient beings. They do not contrive affinities, and they serve without expectations. [They say], “I am grateful because sentient beings’ afflictions are my spiritual training ground. So, I have only to be grateful and serve others”. In this way, they do not contrive affinities with sentient beings. This is how they become replete in precepts, Samadhi and wisdom. Sentient beings do not cause them to give rise to greed, anger and ignorance. They have none of these things. They go among people without any greed, anger or ignorance, thus they can still maintain their purity as they go among people.

In this way, they attain “liberation from all afflictions”. Although they go among people with severe turbidities, they will not be defiled [by them]. They “awaken to, realize and attain clarity and tranquility”. They have seen so much. As they go among people, there is nothing they have not seen; there is no affliction they have not heard of. They have experienced it all.

So, they are more awakened to the fact that that life truly is suffering. Surrounded by so many afflictions, they know they must save and transform sentient beings. Time is precious, and [life is] impermanent, so they make the most of their time. So, within this space, this time and these human relationships, they seek to comprehend [these principles]. “The path has no distinctions of order or time”. From the moment they form aspirations, they are always on the path with this unchanging aspirations. They continue seeking the Dharma to save and transform sentient beings, seeking it constantly. They also have the aspiration to save and transform sentient beings and constantly devote themselves to going among people.

Thus, [their aspiration] is unchanging. They seek the Dharma and transform sentient beings. In this way, they do these two in parallel. So, there is no order of ahead or behind. There is no spatial distance between those who might be ahead or behind. There are no temporal distinctions. From the moment they form aspirations, they extend them on into the future. It is the same with those Bodhisattvas on Vulture Peak. Spatially, they pervade the world. Temporally, they face no distinctions of time. How much time [ have they practiced], they all? This period of time, from the start [of their practice] until now, is an incalculable amount of time. We discussed this previously. Their course of spiritual practice has lasted a very, very, very long time. Yes. It is a long, long time. The space where they transform sentient beings is widespread and all-pervasive. The Dharma pervades all ten directions. Every place is a place where they must transform sentient beings; every place is their spiritual training ground.

“The Dharma has no substance, appearance, quantity or limitations”. The Dharma has no substance, appearance, quantity or limitations. Truly, all we need to do is comprehend this Dharma. We must put it to use, for the Dharma is very rich. It enables us to experience and understand [the principles] in our daily life and apply them as we go among people while remaining undefiled. Our afflictions and ignorance must always be kept barred away from our minds. So, we must work hard as we engage in spiritual practice. Outwardly, we must go among people. Inwardly, we must work hard on ourselves. This is how we accumulate virtues.

In the previous sutra passage, [Maitreya] 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 is the analogy Maitreya Bodhisattva used. This young man says, “These old men are my sons”. The old men even affirm him, saying, “This young man is our father”. This seems so illogical that it is unbelievable. Maitreya Bodhisattva told [this analogy] because he wanted to understand. “Look, these Bodhisattvas have come to this assembly. Clearly, they have engaged in spiritual practice for a very long time. The Buddha only attained Buddhahood and started teaching the Dharma. 40 or so years ago. To say the Buddha transformed all these peoples really hard to believe.” This was the doubt Maitreya Bodhisattvas raised. Actually, this was not his own doubt; he raised this doubt for our sake, to help us future sentient beings understand even more clearly so that we will have no doubts and can strengthen our will to practice. This was the mindfulness and compassion of Meitreya Bodhisattvas.

So, in the next sutra passage, Meitreya Bodhisattvas saying, “The Buddha is also like this. It really has not been long since He attained enlightenment. Yet this great group of Bodhisattvas has already [engaged in spiritual practice] for countless trillions of kalpas.

These Bodhisattvas have already engaged in spiritual practice for trillions of kalpas. From when the Buddha began His practice to when He attained Buddhahood is not actually a very long time. This is an analogy; [Maitreya] used the young [man] as an analogy. In this lifetime, the Buddha left the palace to engage in spiritual practice. In fact, He did not spend a long time doing this. He engaged in spiritual practice for a period of 11 years.

After attaining Buddhahood, He began to teach the Dharma, and this only lasted for a little over 40 years. It is only 40 or so years, it is not long. “It really has not been long since. He attained enlightenment. Yet this large group of Bodhisattvas has already spent trillion of trillion of kalpas engaging in spiritual practice.”

It really has not been long since. He attained enlightenment. Yet this great group of Bodhisattvas has already [engaged in spiritual practice] for countless trillions of kalpas: The Bodhisattvas who emerged from the ground are very numerous; for long and distant kalpas, they deeply engaged in spiritual practice to be transformed by the Dharma.

At that time, at Vulture Peak, many Bodhisattvas emerged from the ground. It must have been a very long time since they started to “deeply engage in spiritual practice to be transformed by the Dharma. They have already encountered so many Buddhas countless Buddhas. “We can see from the form of their practice that they have practiced for a very long time. “How could He say that it was only now that the Buddha had attained Buddhahood that He transform them?” this analogy truly goes against reason.

In the next sutra passage, [Maitreya] said, “For sake of the path to Buddhahood, they have practiced earnestly and diligently. They excel in entering into, emerging from and abiding in countless trillion of kinds of Samadhi. They have attained great spiritual powers and have long cultivated purifying practices.

These Bodhisattvas must have practiced like this. For a very long time, they must have earnestly practiced along the path to Buddhahood. They excel in entering into, emerging from and abiding in countless trillion of kings of Samadhi. They clearly have this mastery these people must have great spiritual powers. They have great spiritual powers because they have already long cultivated purifying practices. These people must have spent a long time engaging in purifying practices. Their minds are free of defilement, and they must have eliminated all afflictions and delusions. They are undefiled by sentient beings. this must be the case. So, “For the sake of the path to Buddhahood, they have practiced earnestly and diligently”.

For the sake of the path to Buddhahood, they have practiced earnestly and diligently: Because they wish to seek the path to Buddhahood, night and day theu have earnestly practiced and diligently advanced upon the path. Here [Maitreya] said that those Bodhisattvas have long cultivated their roots of goodness; they did not begin only in Gaya.

This is the course of the path to Buddhahood, “Because they wish to seek the path to Buddhahood, night and day they have earnestly practiced and diligently advanced upon the path. They are so diligent. So, this is why [Maitreya] said that these Bodhisattvas have long cultivated their roots of goodness. They actualize the Six Paramitas in all actions and have formed virtuous affinities with sentient beings. So, they have ceaselessly extended their roots, reaching them out, broadening them, putting down deep roots. “This is their course of spiritual practice. It was not only by the time of the city of Gaya, when the Buddha attained Buddhahood, taught the Dharma and expounded it for them, that they began to engage in practice. [rather], from the beginning until now, this must have taken a very, very long time. It is not that were only transformed after. You, the present Buddha, attained Buddhahood. This cannot be”. This is how Maitreya Bodhisattvas expressed it. This is because these Bodhisattvas have already entered into and abided in the Buddha’s wisdom. they have already attained countless trillions of kinds of Samadhi.

They excel in entering into, emerging from and abiding in countless trillions of kinds of Samadhi: this is the trye, permanent and great Sanadhi. The Dharma attained by the Tathagata is true and permanently abiding and fundamentally beyond emergomg and entering. Whenever there is entering and emerging, this is for the sake of manifestation.

“Countless trillions of kinds of Samadhi” represent “true permanent and great Samadhi”. This is the truth; it is true and ever-lasting. A mind in Great Samadhi is very resolute. These Bodhisattvas have made great, profound vows and do not only engage in the practices of body, speech and mind in fact they have ample power of Samadhi and have definitely made great, deep vows. This is “true permanent and great Samadhi”. It is “the Dharma attained by the Tathagata, which is true and permanently abiding”. Look at these Bodhisattvas. They must have all reached this state which is “fundamentally beyond emerging and entering this is for the sake of manifestation. These Bodhisattvas must have already reached this level that is beyond emerging and entering. When they emerge and enter, this is only for the sake of manifestation. The Buddha came to Gaya, sat under [the Bodhi] tree and attained Buddhahood. This is a manifestation that He revealed in coming to this world. The Buddha could not just have got started then. He had surely journeyed on His past [cultivation]. So, Maitreya, fully aware of this, said, “In the Buddha’s spiritual practice, the time He spent accompanying these Bodhisattvas must not have been short; it must have been very long. He has already trained these Bodhisattvas so that their mastery in spiritual practice is about equal to the Buddha’s. They are so stable [in their practice]. They are all very talented. They are all people who spread the Dharma and teach the Dharma. They are all people cultivation”.

So, these people already upheld “an upright mind and right mindfulness while heading toward tranquil Samadhi”. This is known as “entering”. “To remain firm and unwavering as Mt. Sumeru is known as ‘abiding’”. “To arise serenely from Samadhi is known as ‘emerging”’. “Samadhi is right concentration”.

Their will to practice is very firm. They have reached the point where they are unwavering, like Mt. Sumeru. When the Buddha expounded the Dharma in India, Mt. Sumeru was considered to be the world’s tallest mountain as well as the center of the world. So, they used Mt. Sumeru as an analogy to represent something very firm. They are firm and unwavering just like Mt. Sumeru. This is known as “abiding”.

So, we must also maintain our vows as Bodhisattvas to remain just as firm, as “firm and unwavering as Mt. Sumeru”. This is known as “abiding” “steadfastly abiding”. It is being able to help everyone keep their minds steadfast and focused and steadfastly abiding in their Bodhisattva-aspirations.

“To arise serenely from Samadhi is known as ‘emerging”’. Their Bodhisattva-aspirations are always firm. With firm aspirations, they always enter and emerge very peacefully. Even when they go among people to transform sentient beings, they remain very serene. When they leave people to go somewhere tranquil, they remain very firm. Their minds are free of noisy conditions. They are always in a state of tranquility and clarity. This is the supreme spiritual state of Buddhas and Bodhisattvas.

In our spiritual practice, we need to cultivate this state. “Samadhi is right concentration”. It says [they abide in] “countless trillions of kinds of Samadhi”. These Bodhisattvas have just about achieved this state, and this state is the state of Buddhahood.

So, for these numerous Bodhisattvas to have only been transformed after Sakyamuni Buddha attained Buddhahood must not have been the case. It must have been long, long before then that they were transformed.

That is correct! From the beginning, we have been saying that when Sakyamuni Buddha formed aspirations toward the Great Vehicle Dharma to practice the Bodhisattva-path, this began during Great Unhindered Wisdom Superior Buddha’s time, and He continued coming [to this world] throughout dust-inked kalpas. Naturally, He experienced the Dharma-assemblies of countless Buddhas. He engaged in spiritual practice constantly, ceaselessly seeking the Dharma while transforming sentient beings.

To transform sentient beings, He went among people. He constantly drew near to all Buddhas. As He encountered the Buddha-Dharma throughout lifetime after lifetime, He surely was immersed in the Buddha-Dharma. His course of spiritual practice took a very long time. It was not a short period of time. In this lifetime, He emerged in the world and engaged in spiritual practice for 11 years. Then, He attained Buddhahood and expounded the Dharma for over 40 years. This was such a short period of time. How could He have transformed so many people? This is something that must have extended across a very long time, something that He began a long time ago. So, they “excel in entering, emerging and abiding”.

Furthermore, they excel in entering, emerging and abiding. The path of superior diligence is to excel at entering. The uninterrupted path is to excel at emerging. The path to liberation is to excel at abiding.

They “excel in entering, emerging and abiding. The path of superior diligence is to excel at entering”. As we start to engage in spiritual practice, we begin to enter [this path], and we must [enter] this path with diligence. Since we have understood the true principles of the Buddha-Dharma and have accepted them, we start to form initial aspirations. As we give rise tour initial aspirations, we will be single-minded in our resolve and enter this virtuous path. Since we know the directions of this virtuous path, we will cultivate all virtuous teachings without ever giving up.

Thus, “The path of superior diligence is to excel at entering”. To “excel” is to be extraordinary. This virtuous path is extraordinary. We must diligently advance forward along it. “The uninterrupted path is to excel at emerging”. This uninterrupted path requires us to [practice] without interruptions or gaps. We must practice for a long period of time without any gaps. At no time can we let afflictions interrupt [our practice]. We must continuously engage in these extraordinary virtuous practices. As we do this, we must not let any greed, anger or delusions, these forms of ignorance, enter into our space of spiritual practice.

So, as we engage in uninterrupted practice, during this process, we must prevent afflictions and ignorance from entering into our minds. We must wholeheartedly advance toward excellence, diligently advancing toward the excellent virtuous Dharma. This is uninterrupted [practice].

To diligently advance without interruption and accomplish virtuous conditioned phenomena, we must enter among people. We must devote ourselves among people while remaining undefiled by their afflictions and ignorance. This is also uninterrupted [practice]. Upon this virtuous path, we remain undisturbed. Upon this virtuous path, we diligently advance, undefiled by afflictions. Thus, our spiritual cultivation and spiritual aspirations will remain very pure. No matter how full of afflictions this world is, we go among people, never losing our aspirations. With our spiritual aspirations, we excel in advancing in our spiritual cultivation. We continue to diligently advance. So, we must work hard at our spiritual practice and go among people in our practice. Inwardly, we must be diligent.

We must practice outwardly and cultivate inwardly without interruption. “The path to liberation is to excel at abiding”. The path to liberation is to excel at abiding. This is the place where we must excel in abiding most steadfastly. So, we must be very mindful and abide in our Bodhisattva-path so that no afflictions can enter our minds. We must go among people to diligently advance and do conditioned good deeds. As we diligently advance, we will be able to liberate ourselves. Liberation lies in the unconditioned Dharma. Our mind must be free of all hindrances. When “There are no hindrance, so there is no fear”. Our mind will feel very free and at ease, and we will be at peace. Since we must face this world’s sentient beings, we must engage in the practice of bringing peace and joy in a steadfast manner. The Buddha has told us that these difficulties are inevitable. We will surely [face them]. We can do a lot of good deeds, but we might end up feeling distressed or pressured [by these difficulties]. They will weigh on us; we will face this kind of stress as well. So, we must understand this. Therefore, we must be very mindful. We understand this, so we must not let them affect us. We must not let the various difficulties affect us. We must practice in this direction.

“They have attained great spiritual powers and have long cultivated purifying practices.” It takes a very long time to attain great spiritual powers.

They have attained great spiritual powers and have long cultivated purifying practices: Spiritual powers arise from Samadhi. Due to being in tranquil Samadhi, they clearly see their nature. When the mind is unhindered, this is known as having spiritual powers. The magnificence of blessings and virtues all come from purifying practices.

“Spiritual powers arise from Samadhi.” Our mind must be in Samadhi. We must abide in our spiritual aspirations. When we abide in our spiritual aspirations, our mind will be in Samadhi. Thus, “[spiritual powers] arise from Samadhi.” With our mind in Samadhi, naturally, whichever path we take, we will safely reach the goal. Every path we take will lead to the Bodhisattva-path. So, we must settle our [minds]. This is how Bodhisattvas “actualize the Six Paramitas in all actions.” Every path we take will lead us to the state of Buddhahood. “Spiritual powers” refers to thorough understanding. So long as we concentrate, there is no Dharma or principle that we will not thoroughly understand. So, we must have thorough understanding. This is true spiritual practice. To deeply comprehend, having “thorough understanding,” is what it means to have “spiritual powers.”

This “[comes from] being tranquil in Samadhi.” Our causes are like this, and our initial aspirations are like this. We have firmly established our mindset. Thus, we “clearly see our nature.” We understand our intrinsic nature, our nature of True Suchness. In order to reach and converge with our nature of True Suchness, we must walk along this path. Heading toward a fixed direction, we must earnestly clear this path and keep moving forward in this way. We clearly understand our direction. “We clearly see our nature.” We know that everyone has the nature of True Suchness. We build this path ourselves, and we pave this path ourselves. We must quickly pave this path for others to walk, and we too will reach the destination. Thus, “When the mind is unhindered, this is known as having spiritual powers.” This is thorough understanding. This is the meaning of “spiritual powers.”

This kind of awakening is that of a great awakened being. We will thoroughly understand sentient beings’ minds, and we will understand their afflictions. We will fully understand how the Five Turbidities are formed. We will abide within them, undefiled. This is how we must lead everyone in a common direction on a common path to reach a safe place. This is the “magnificence and blessing of virtues.” It is walking the path in peace. With “the magnificence and blessing of virtues,” we are all working hard to walk this path. “This all comes from purifying practices.” We must be pure. Even though we live amidst severe turbidities, we must still uphold a pure mind. This kind of spiritual practice requires us to “realize the principles and wisdom.” By eliminating confusion, we will realize the principles, enabling us to awaken our wisdom. As we walk on this path before us, so long as we clear the path, keep heading in the right direction and pave the path even, not only will we be able to reach the goal, but everyone will have a direction to walk in. Isn’t this transforming the world?

The Buddha wants us in the present as well as sentient beings in the future, who will need this Dharma even more, to continuously pass this Dharma down. We must form aspirations, make vows and put them into action. We must make vows and put them into action to be able to do this. Otherwise, if all we do is listen [to the Dharma], it will go in one ear and out the other. If we do not put it into action, we will never enter that state. We will be unable to experience the scenery of the path. Therefore, we must always be mindful!

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