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
 

 20181219《靜思妙蓮華》信為道源 諸法實相 (第1504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

20181219《靜思妙蓮華》信為道源 諸法實相 (第1504集) (法華經·從地涌出品第十五) Empty
發表主題: 20181219《靜思妙蓮華》信為道源 諸法實相 (第1504集) (法華經·從地涌出品第十五)   20181219《靜思妙蓮華》信為道源 諸法實相 (第1504集) (法華經·從地涌出品第十五) Empty周二 12月 18, 2018 10:11 pm

20181219《靜思妙蓮華》信為道源 諸法實相 (第1504集) (法華經·從地涌出品第十五)

⊙信為道之源始,於諸法之實相,與三寶之淨德,世出世之善根;深為恆持信樂,澄淨廣植深信。
⊙「爾時、彌勒菩薩欲重宣此義而說偈言:佛昔從釋種,出家近伽耶,坐於菩提樹,爾來尚未久。」《法華經從地涌出品第十五》
⊙「此諸佛子等,其數不可量,久已行佛道,住於神通力。」《法華經從地涌出品第十五》
⊙「善學菩薩道,不染世間法,如蓮華在水,從地而涌出。」《法華經從地涌出品第十五》
⊙「皆起恭敬心,住於世尊前,是事難思議,云何而可信,佛得道甚近,所成就甚多,願為除眾疑,如實分別說。」《法華經從地涌出品第十五》
⊙皆起恭敬心,住於世尊前,是事難思議,云何而可信:是諸菩薩皆起敬心,住在佛前。而今會眾之多,云何而可信,此頌結其難信。
⊙是今生化現事,實難可思議事。云何而能可信,即為後世釋疑,鞏固信受。
⊙佛得道甚近,所成就甚多,願為除眾疑,如實分別說:今世顯跡得道日淺,化眾甚多。願與眾除疑惑故,如實義、分別演說。
⊙此頌事相難信,請求世尊細說,如是真實法分別而說,謂依於真實之理而一一解說也。
⊙「譬如少壯人,年始二十五,示人百歲子,髮白而面皺,是等我所生,子亦說是父,父少而子老,舉世所不信。」《法華經從地涌出品第十五》
⊙父少而子老,舉世所不信:事異常情,人豈得信。此二頌、頌喻理難信。

【證嚴上人開示】
信為道之源始,於諸法之實相,與三寶之淨德,世出世之善根;深為恆持信樂,澄淨廣植深信。

信為道之源始
於諸法之實相
與三寶之淨德
世出世之善根
深為恆持信樂
澄淨廣植深信

用心,一定要用心!信,「信為道源功德母,長養一切諸善根」,這句話好像常常在說,所以為什麼呢?因為「信」就是「道之源始」。路,我們要到成佛的道路,這條道的源頭,就是要從佛那個地方──「如來室」,那個地方開始鋪過來。還記得嗎?「入如來室,著如來衣,坐如來座」,我們人人開始發願,就是向佛、學佛。學佛,學就是希望能夠成;學,若沒有希望成,何必學呢?所以,學就是期待能夠成就。那你要學什麼呢?學佛者就是要成佛。就像我們平時,平常的人問:「你是在學什麼功夫?」各人要學功夫,有各人想要成就的,不論是以前、以前,以前學蓋房子,就要成師傅;學做衣服,就是學裁縫,就是也是成師傅,同樣的道理啊!這都是要學。我們現在要學佛,當然要先走這條路──菩薩的道路,要先發心行菩薩道。

菩薩的起源要從哪裡來?那就是你要先相信,信,信我們人人都有真如本性。成佛就是要發現你的真如本性,隨著真如本性的道一直走。這要走的路是如何走?就是菩薩這條路,這是一個軌道,要走一定要靠這條道走。所以,學就是要有目標,有目標就是要有方向,方向要有接近方向這條道。所以,我們方向在佛,佛就是先告訴我們:「你要找到你的真如本性,因為你原來就是,本來就是佛。」人人本具佛性,原來就是有啊!但是你讓它迷失掉了。迷失在哪裡呢?就是迷失在這條道;這條道你要再開出來之後,自然你就看到你的真如本性。

所以在「開道」,那就是「六度」,要用六種的方法去開出這條路。這六種的方法,就要用很多種的工具了,不是只靠兩隻手,就有辦法開一條道,還是要用很多種的方法、工具,也要靠大家一起來。本來一條路,這個方向就是有得走,只是我們久來,雜草叢生,已經一堵牆,很厚、很厚的牆將我們擋住了,所以我們方向知道,一定要開,要雙手去開,要用工具來開,要不然兩隻手,那些林投、竹刺,你無法去開。工具,那就是六種,這六種是粗相的工具,它有多種的利用。同樣的道理,佛法就是這樣,佛陀說方向讓我們知道,給我們很多的方法去用,所以我們要好好利用這些方法。我們要深信方向是正確的;你相信方向正確,你就要身體力行,借用方法,那就向前前進。所以這個「信」不能欠缺,努力不能欠缺。所以,我們努力在本身,方向在遙遠的地方,道,是在我們面前。只要你方向正確,重重重重雜草、雜木,我們若能夠身體力行好好地開,開闢了這條道,那就是向佛之道;路不是沒有,只要我們將它開,路就出來了,這原本就有。

所以,「於諸法之實相」。這些方法應用了,應用,我們精進,步步向前走,精進走,我們自然就會看到法的真實,真實相就會現前了。只要你真正對準方向開,真實的路,我們就看到了;不只看到,也腳踏實地走了,這就是我們要很用心。所以,「與三寶之淨德」,這就是方法了。我們要修行,要依靠什麼來修呢?佛陀給我們這麼多、這麼多的方法,方法,最安全、最有次序,又方向準確,有人帶我們走,這是一條很安全的道路,就是要靠,靠「三寶之淨德」。「三寶」,大家知道了,那就是佛、法、僧。

佛,始覺悟者,第一位覺悟的人,發現了,發現這個真理的源頭在哪裡,剎那間,從他的內心深處與天體星光,天體的星,那個光芒,這樣一接觸了,突然之間天地萬物的相,理相完全呈現,很快速回入了那個性──覺性之海;無一不通、無物不曉,完全通曉了這一切法。從佛陀開始覺悟,天地之間一切常與無常,常與無常的道理,佛陀清楚了。人間,物與生命在哪裡分界?佛陀清楚了。時間,時間如何累積在怎樣的空間?這佛陀清楚了。空間裡,在人的當中,人如何來生、如何在活?活的過程中是什麼樣的緣?如何來、如何活、如何去?去的結果又是如何的起因?因緣果報法很清楚,常與無常生滅法也很清楚。

這佛陀要向眾生一一說來,真的眾生的根機、眾生的耐心,都是有限,根機淺薄、耐心有限,這短短的時間,佛陀要說很多的道理,我們到底有辦法吸收嗎?現在的人都在取快速,「這些事情你去分析,五分鐘,全都說完」。有可能嗎?五分鐘、三分鐘說完,有可能嗎?走馬看花、露水電光,這豈不是很短暫的?你有多少事情要如何來規劃,從頭說起讓你知道,就要用多少的時間?攝受來之後,消化之後,要如何再分析,分析這個心得?心得是不是只是這樣想來,就能夠分享呢?還不夠,還要去體驗;體驗來的感受,感受來,要來分享。其實,用很快速度的時間,要來和大家分享,很難哦!

所以,佛陀明明所發現到,「大地眾生皆有佛性,而這個佛性和我一樣,與天體接觸,天體之間萬物一統,都收攝在我的覺性慧海之中。我這樣告訴你們,我是這樣的感覺,你們大家同樣有,你們也應該有這樣的感覺」。這樣,我們有感覺了嗎?一點點感覺都沒有!好吧,慢慢來,慢慢地告訴你,你有耐心可聽嗎?你有這麼長的時間可聽嗎?這就是要如何度化的困難。

所以,佛在〈安樂行品〉,先告訴我們困難,不只是我們自己的困難,佛陀先引導我們,我們要發心,我們要發入如來室的心。入如來室就是要,「大慈悲心為室,柔和忍辱衣」,先這樣告訴我們,要穿起柔和忍辱的衣服,心量要開闊,如何來包容眾生,要很精進,去行有為法。善有作為的法,就是行菩薩道,開闊心胸,包容眾生、拯救眾生苦,而你要去善有作為,入人群中去。要有「諸法空為座」,在人群中,你自己不要去受到污染,心要很清淨,就像出水蓮花;「諸法空為座」,不只是像蓮花,又一切都是空;空,就沒有污染了。

看看這個大空間,東西骯髒了,是某一件東西骯髒,不是,不是空間骯髒;若是空間骯髒,就是現在人心欲念。數百千年來,眾生的欲念不斷、不斷累積,累積到極充盛之時,這污氣,污染的氣,才在這個虛空之中。空,說污染,空氣污染,那是空氣污染,不是虛空受污染。空氣污染也是氣!這人所造作的,一念的無明。無明長得什麼樣?就是無形,和空氣一樣,空氣,空氣也無形。你說塑膠袋,大大的塑膠袋,你將它拿來,袋子將它展開,這樣將它揚一下,趕緊將它束起來,這個塑膠袋裡面,這樣膨脹起來。剛才就扁扁的,現在怎麼會膨脹起來呢?」「裡面有空氣。」「空氣長得怎樣?快拿出來給我看。」塑膠袋打開,空氣不見了,就是「無」,不過,它就是「有」,「有」讓這整個袋子,都已經膨脹起來了,就是「有」。所以這是空氣。

很多的道理,天地宇宙萬物的道理都有這樣,慢慢形成而慢慢污化,就慢慢造成了這大空間受破壞,這大空間,一切山河大地就是這樣一直受破壞,所以災難頻傳。這些東西、這些氣,無不都是人的無明、煩惱,造作完成的。佛陀就是要來對治人,人的煩惱、無明、惑,所以他要用長久的時間,終於與天體會而合一,無一不通、無理不達了,事理一切通達。要告訴大家,但是說到最後,很多的時間,不是今生此世,是過去的生生世世。所以因為這樣,佛陀成佛了,菩薩很多,卻是要說:「這些都是與我有緣,是我度化來的,所以他們成就了。」這難信、難解啊,而要如何去相信?

所以,我們一定要信,信的根本就是從「三寶淨德」。去除我們心理的無明、煩惱,惑念去除,我們要相信佛、法、僧;有佛的覺悟、有道理的存在、有僧的弘揚傳法。所以,佛陀很用心,用在這《法華經》,要如何來教菩薩法,要如何來啟度人心。所以,佛陀募菩薩,在勸募菩薩,人間菩薩要招生,就是要募,要勸募。所以人人要來了解,了解「三寶之淨德」。這是我們所要學的,淨德要從哪裡來看到呢?要從身、口、意。身的行動、口的言說,意,起心動念。這個意的表達,這就是三寶的淨德累積。

所以,「世出世之善根」,根源就是在這裡。說到人間這麼多天文地理,其實根源在這裡,你要信,才有辦法去體會天地的道理,一切物命的道理,生命的道理,我們才有辦法很清楚。所以,信,你若沒有信,你就無法接受;一定要信,要信得甘願,打從內心甘願的信。所以我們要很用心,去接受佛陀的教法,這個「覺」。所以,「深為恆持信樂」。我們要很深,深刻,要永遠永遠,很長久,時間不是今生此世而已,還有來生來世。回溯在過去,應該也有過去的因緣所受化,才有今生這麼堅定在佛門中,這樣共心一志,這就是要再更深心恆持信樂。「信樂」,就是我相信、我甘願、我徹底,這叫做「信樂」;很相信又很好樂,很想要追求。所以,「澄淨廣植深信」。我的心一片的清淨,我很願意,在人間能夠到處都願意,去將所信的法傳給人人,去善有作為,去好好為善,去好好度化入人群,這我絕對相信。這就是我們一定要清楚,我們一定要了解,一定要走。

所以,前面的文說:「爾時、彌勒菩薩欲重宣此義,而說偈言。」我們已經,前面的文,我們已經差不多能了解,彌勒菩薩提出了這些疑,說起來就是要去探源、探討,「為什麼這麼多、這麼多,這麼有成就的菩薩?佛陀是用多長的時間?絕對不是今生此世幾十年間,希望佛陀能夠從起頭、源頭,是如何發心?修行過程的長時間,如何累積來的?」這就是要探源,信的起源。所以,彌勒菩薩他前面說過,他還是要再重複,一段一段他就是重複,用偈文來表達。所以我們前面也解說了。

「爾時、彌勒菩薩欲重宣此義而說偈言:佛昔從釋種,出家近伽耶,坐於菩提樹,爾來尚未久。」

爾時
彌勒菩薩
欲重宣此義
而說偈言
佛昔從釋種
出家近伽耶
坐於菩提樹
爾來尚未久
《法華經從地涌出品第十五》

佛成佛,從離皇宮到成佛,也才是在十幾年的時間,成佛之後能夠說法的時間,到了《法華經》,而這樣過程,成佛之後說法過程,也才四十多年而已,這樣是要如何度這麼多人呢?這麼多的弟子,「此諸佛子等,其數不可量,久已行佛道,住於神通力」。

此諸佛子等
其數不可量
久已行佛道
住於神通力
《法華經從地涌出品第十五》

看起來很成熟了,這些不是現在才受學的,應該「住於神通力」,早就已經充足,這分通達諸法的力量。「善學菩薩道」,過去應該全都有了。

善學菩薩道
不染世間法
如蓮華在水
從地而涌出
《法華經從地涌出品第十五》

「不染世間法」,就像蓮花已經在這污泥中,不受污染,如蓮花「從地而湧出」,好像蓮池中忽然間湧現出來,一朵一朵的蓮花,在污泥裡面這樣湧現出來,每一朵蓮花都很乾淨。這真的要能夠說,他是在娑婆世界,這麼短的時間來成就,很難信!

所以,下面這段文再說:「皆起恭敬心,住於世尊前,是事難思議,云何而可信,佛得道甚近,所成就甚多,願為除眾疑,如實分別說。」

皆起恭敬心
住於世尊前
是事難思議
云何而可信
佛得道甚近
所成就甚多
願為除眾疑
如實分別說

這些菩薩從地湧出,那個態度是那麼恭敬,這從來不曾看到這麼多人,這麼多菩薩,突然間這樣浮現出來了,竟然會這麼恭敬的態度,在塔前向二世尊這樣在頂禮,這麼恭敬,如規如律,問訊那些從遠方來的分身諸佛,在那個地方繞佛,規律那麼的整齊。這麼多的人,這樣共同在世尊的面前,這樣的情景、這樣的事相,真的是難思議,一般人想,怎麼想都想不通,想不通要如何信呢?這是彌勒菩薩(所)問。

皆起恭敬心
住於世尊前
是事難思議
云何而可信:
是諸菩薩皆起敬心
住在佛前
而今會眾之多
云何而可信
此頌結其難信

這是菩薩大家這麼有敬心,這麼資深的菩薩來到佛前,又是這麼的恭敬。又是這麼多,又是那麼的成熟,所以大家想要相信都難;數量太多了,這些人太莊嚴了、這些人太恭敬了,所以很不可思議。世尊,佛為何能夠,得這麼多菩薩的敬重,能夠教這麼多人?真的是不可思議。所以,「是今生化現事,實難可思議事」。

是今生化現事
實難可思議事
云何而能可信
即為後世釋疑
鞏固信受

若說這些人,都是今生此世將他們度化,成就的事情在大家的面前,這實在是無法相信。彌勒菩薩是這樣,這麼堅切的表達。「云何而能可信」。彌勒菩薩真的是用這樣的語氣,向佛陀這麼說。所以,即為後世釋疑」。因為這樣的景象,怎麼說都很難信,要用心,要去善解都很說不通,實在是很難信。「佛陀!雖然我們大家相信佛所講的法,大家都相信,佛絕對沒有不實語。我們雖然道理還沒有很了解,不過,我們都相信。但是這一項,真的不了解,理有所違。就像二十五歲的年輕人,指一百歲的人,說:『他們是我的孩子。』同樣,這事和理有互相違背,很明顯,所以我們就無法相信。」所以,佛陀一定要將這個道理,很淺顯讓大家更加清楚,不只是現場的人,讓大家心服口服,哪怕未來世的眾生更需要。因為眾生剛強,他們若不了解,容易破法、容易造業,這就很嚴重,所以請佛一定要來解釋。「如實」的意思,好好解釋。所以,「佛得道甚近」,成就實在是太多了,度化的人都來了,這事關太大了。

佛得道甚近
所成就甚多
願為除眾疑
如實分別說:
今世顯跡得道日淺
化眾甚多
願與眾除疑惑故
如實義、分別演說

人人的成就實在是讓人很感動,但是這不知道要如何來相信,所以請佛要好好分別解說,來解釋大家的疑問。所以這段的偈頌,也就是希望能夠,我們更加清楚這個相,事相,真的是讓人難解。

此頌事相難信
請求世尊細說
如是真實法
分別而說
謂依於真實之理
而一一解說也

看看,佛陀若說:「我從伽耶城,菩提樹下成佛以來,所度的眾生……。」這樣時間很短,但是這些人,絕對不是這個時間內所度化的,所以要請佛不要讓大家心有疑、難相信。所以,「請求世尊細說,如是真實法分別而說」。這個真實的法,若籠統說,很難相信,請佛將它細分,一項一項將它分得清楚,讓大家能夠更加了解。「真實法分別而說」,過去是用方便法,現在要講一真實法,這個一真實法,現在就要再好好將它分析。所以,「謂依於真實之理,而一一解說也」。我們要,這個真實理,我們要好好再一一來解說。

下面的文就又這樣說:「譬如少壯人,年始二十五,示人百歲子,髮白而面皺,是等我所生,子亦說是父,父少而子老,舉世所不信。」

譬如少壯人
年始二十五
示人百歲子
髮白而面皺
是等我所生
子亦說是父
父少而子老
舉世所不信
《法華經從地涌出品第十五》

舉世難信啊!大家不只是現在,再來世人,後世的人可能更加無法相信。這少壯的人,這麼年輕,就還未到壯年,就指著百歲的人說:「這些白髮,百歲的人,都是我的孩子。」其實這些人面都皺了,就是很老,頭髮白,臉也皺了。年輕小伙子說:「那些人是我的孩子。」更加無法相信的,是這些老人也說:「這個年輕人是我的父親。」這實在是,事相、道理根本就不合,要如何相信呢?所以這是難相信。

父少而子老
舉世所不信:
事異常情
人豈得信
此二頌
頌喻理難信

所以,「是等我所生;子亦說是父」。實在是無法相信,到底這要如何來解說呢?實在很難解說。所以,「父少而子老,舉世所不信」。不只是現在,未來世的人一樣也無法相信。這無法相信,真的是什麼人都無法相信,所以彌勒菩薩很慈悲,期待我們人人,後世的眾生,願意信佛的人,希望他們接受到《法華經》,學菩薩道,發心來學菩薩道,力行在菩薩道上,中途不要有疑,要相信、走到底。所以,這段文恐怕有人會懷疑,因為事相和道理,實在是差太多了。

過去大家聽法,可能是真正聽的法,只是說,「哦!有道理,知道了」。但是真正了解,徹底了解是還未有,還未徹底去體會、了解,只是知道了、感動了,但是真正的體會?那杯水,說:「這很燙,天氣很冷,喝一杯熱水。」但是,有看到那杯水在冒煙,相信這杯水是燙的,這麼冷的天,能夠這杯水來喝下去,應該是很好。或者是在夏天,「這麼熱,來,喝一杯冷開水」。有看到水,很清,這杯水在那裡,靜靜在這個地方。看,好像真的很涼、很清的水,但是沒有喝,不知道這杯水裡面,是鹹的,或者是淡的?那杯水的熱,是普通的熱,或者是會燙人的熱?實在是無法感覺到,所以說「斯人飲水,冷暖自知」。我們若沒有去體會到,是冷的、是熱的,我們無法知道,要去接觸,端來,喝。端著時就知道:這是熱的,很溫暖!喝,才知道熱的程度。涼的水,「很涼快!端來很好!喝下去,清涼。」這就是體會。但是,我們是不是有體會到呢?唉!還離事相很多,我們就要勇敢踏出去,就不怕無法可體會。

就像現在天下間災難偏多,一直說,為什麼災情會這麼多呢?其實,這氣候的極端,就是污染了。污染從哪裡來?就是源頭在環保沒有做好,沒有環保的觀念,髒污、塑膠等等,這要怎麼辦?人丟的,就要人來收。我看到一段,在浙江義烏那個地方,有一位居士,在那義烏的市區裡,有一棟商業大樓。他很發心,在這個商業樓的裡面,就給我們一個共修的地方,慈濟人就是在這個地方共修。但是在這個商業樓,差不多一百公尺遠,有一些攤位,小攤,賣吃的小攤,或者是賣那些拉拉雜雜的東西。但是那個地方就很髒了,一般的人都在那裡買、在那裡吃;在那裡買、那裡吃,那些垃圾長年累月,人人都要走在垃圾上,要走到很骯髒的地方,連吃的攤位也是。

慈濟人下定決心親手去做,從這樣每星期三,他們每星期三,一定就是一群慈濟人,穿得很整齊,進去攤位,小吃攤,他們就先去打一個招呼:「我們要來這個地方,來將這些東西整理好,要來將它回收。」這當然要先做宣導,但是過去宣導,宣導的時候,要叫大家自動,困難,就我們開始自動;那些人很被動,就由我們開始自動,所以,每星期一天,他們就去那裡撿;人家在桌上吃東西,他們連桌下都鑽進去,撿塑膠袋、紙等等這些垃圾。這些慈濟人穿得很整齊,這樣同時下去人家的攤位裡,這樣去鑽進桌底下撿東西。一直撿到賣小東西的地方,他們也去向他們打招呼,也去撿,一直被感動了,哇,那些攤位的人,看到慈濟人來就說:「幸福哦!」我聽到,像這樣在喊「幸福哦!」錄影回來,感覺:慈濟的術語,慈濟的術語,連小攤子的人也已經用得上了。

所以,他們開始替我們在撿,也開始有人在動手了,所以他們繼續再撿下去。就像這樣,他們再幾星期之後去看,夜市場乾乾淨淨,與那還沒有大家動手,那是幾年來、幾年來,累積的問題,卻是這些有心,想要為大地,會保護地球,也能夠空氣清新,他們身體力行做出來,「清淨在源頭」,就要從那個攤位開始,做到了、看到了,土地乾淨了,周圍乾淨了。

各位,這就是體驗,我們要有體驗到,我們才有辦法做出歡喜、甘願,你要先有信心。這一波,他們就說:「哦,這樣我們有信心了。」對,有體驗、有信心,要從外面做進來為內心的體驗。真的要用時間,要長久的時間去付出。

各位菩薩,付出、體驗才有心得,才能夠堅固我們的道心,才有辦法讓我們這個信的源頭,這個道我們才有辦法建立起來。所以,「信為道源功德母」,其實「信」就是道的開頭,也是道的起點。這個道的起點,我們一定要相信;相信,我們必定要有理去分析。

就像彌勒菩薩,他追根究柢,佛陀他就會細說,他就會一項一項,讓我們更加了解。我們已經〈涌出品〉,浮現出了這些疑問,佛陀開始就要細說。所以,我們的〈涌出品〉,將要結束,這個「本門」,就是〈壽量品〉很重要,它又開始將要接近來。就是要有信心,才有辦法一路這樣,一直接下去,聽過來。聽,一定要有回憶,也就要一定要去體會;真的要去體會,若沒有去體會,真的要很相信,也很難。感恩彌勒菩薩有這個因緣,製造因緣,讓我們能夠再更深入、更了解根本要如何來。所以,「信為道之源始,於諸法之實相」,我們要能夠更清楚,人人要多用心!


月亮 在 周三 12月 19, 2018 9:30 am 作了第 2 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

20181219《靜思妙蓮華》信為道源 諸法實相 (第1504集) (法華經·從地涌出品第十五) Empty
發表主題: 回復: 20181219《靜思妙蓮華》信為道源 諸法實相 (第1504集) (法華經·從地涌出品第十五)   20181219《靜思妙蓮華》信為道源 諸法實相 (第1504集) (法華經·從地涌出品第十五) Empty周三 12月 19, 2018 7:09 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

20181219《靜思妙蓮華》信為道源 諸法實相 (第1504集) (法華經·從地涌出品第十五) Empty
發表主題: 回復: 20181219《靜思妙蓮華》信為道源 諸法實相 (第1504集) (法華經·從地涌出品第十五)   20181219《靜思妙蓮華》信為道源 諸法實相 (第1504集) (法華經·從地涌出品第十五) Empty周一 2月 04, 2019 6:08 am

Explanations by Master Cheng-Yan
Subject: Faith is the Source of the Path (信為道源 諸法實相)
Date: December.19.2018

“Faith is the source of the path which leads us to the ultimate truth of all phenomena, the pure virtues of the Three Treasures and worldly and world-transcending roots of goodness. We must forever uphold our faith and joy from deep within. With clear and pure minds, we must widely cultivate deep faith.”

We certainly must be mindful! “Faith is the source of the path, the mother of merits. It nurtures all roots of goodness.” It seems like we are always saying this, but for what reason? It is because “faith” is “the source of the path.” To reach the path to Buddhahood, to reach the source of this path, we must start at the abode of the Buddha, “the Tathagata’s room.” This is where we must begin to pave this path. Do you still remember? We must “enter the Tathagata’s room, wear the Tathagata’s clothing and sit in the Tathagata’s seat.” We all must begin to make vows to learn from the Buddha. We learn from the Buddha because we hope to achieve something. If we do not hope to achieve something through our learning, then why bother learning? So, we learn because we hope to be able to achieve something. What are we learning?

We learn from the Buddha in order to achieve Buddhahood. This is just like anytime [we ask] any ordinary person, “What skill are you learning?” Everyone wants to learn a skill. Everyone has something they want to achieve. This is true regardless of how far we go back. In the past, people learned to build houses because they wanted to become master [carpenters]. People learned to make clothing and learned how to become tailors because they wanted to become master [tailors].

The principle is the same! Everything must be learned. If we want to learn from the Buddha now, then of course we must first walk this path, the path of the Bodhisattvas. We must first form aspirations to practice the Bodhisattva-path. To become Bodhisattvas, where should we start? Well, we first need to have faith; we must have faith that in each of us lies the nature of True Suchness. In order to attain Buddhahood, we must discover our nature of True Suchness and constantly follow the path of our nature of True Suchness. How should we walk this path? This Bodhisattva-path is a track; we must walk along this track. So, as we learn, we need to have a goal, a goal that gives us direction and a path that leads us in a direction that will bring us closer to our goal.

So, our direction is toward the Buddha. The Buddha first told us, “You must discover your nature of True Suchness. It has always been there within you, and you have always been a Buddha.” The Buddha-nature is intrinsic to everyone. We have always had it! It is just that we have lost sight of it. Where did we lose sight of it? We lost sight of it somewhere along this path. If we can get back to clearing this path, we will naturally come to see our nature of True Suchness. So, in order to “clear a path,” we need the Six Paramitas. We must use these six methods to clear the path. These six methods require many kinds of tools; we cannot just clear the path with our bare hands. We need to use many kinds of methods and many kinds of tools, and we also need everyone to work together. This path has always been here to give us this direction to walk in. We have just let the weeds grow on it so long that they have become a wall, a very thick wall that blocks us [from the path]. Now that we know our direction, we must clear it, but to use our own two hands to clear it, we must have tools. With just our two hands, we would be unable to clear all the brushwood and thorns away. There are six tools we must use. These are six specific tools, but they actually have multiple uses. By the same token, the Buddha-Dharma is also like this. The Buddha gives us a direction and gives us many methods to use, so we must earnestly make use of these methods. We must have deep faith that we are headed in the right direction. If we believe this is the right direction, we must put the teachings into practice by making use of these methods to advance forward.

So, we cannot lack faith, and we must work hard. Whether we work hard or not depends on us. We are heading to a far-off place, but the path is right in front of us. As long as we move in the right direction through all the weeds and brushwood, we will be able to put these methods into practice and earnestly clear this path, the path to Buddhahood. It is not that the path is not there. All we need to do is clear it for the path to appear, for it has always been there. So, this “leads us to the ultimate truth of all phenomena”. We must put these methods to use. By using these methods, we can diligently advance and move forward step by step; by diligently advancing, we will naturally see the truth of all phenomena. The ultimate truth will manifest before us. As long as we are truly clearing in the right direction, then we will come to see this true path, and not only will we see it, we will also steadfastly walk upon it. This requires us to be very mindful. So, “the pure virtues of the Three Treasures” are our methods. If we want to engage in spiritual practice, what methods must we rely upon? The Buddha gives us a great many methods. These methods are the safest and the most orderly. They lead us in the right direction, and there is someone to guide us along. This is a very safe path, but we must rely on “the pure virtues of the Three Treasures”. Everyone should know the Three Treasures. They are the Buddha, the Dharma and the Sangha.

The Buddha was the first to achiever enlightenment. He was the first enlightened person and discovered the source of the true principles. In an instant, the depths of His minds came together with the celestial starlight, the radiance of the star in the sky, and made a connection. Suddenly, the principles of all things in the world manifested in full before Him. He swiftly returned to His [intrinsic] nature, to the ocean of His enlightened nature. So, there is nothing He does not understand, nothing He does not know. He has complete understanding of all phenomena. As soon as the Buddha attained enlightenment. He clearly understood everything in the world, both the permanent and the impermanent. He clearly understands both the principles of permanence and impermanence. In this world, what is the divide between [non-living] matter and living things? The Buddha understands this clearly. As for time, how do things accumulate in this space? The Buddha understands this. As humans in this space, how did we come to be born, to be alive? What conditions affect us during the course of our lives? How did we get here, how do we live our lives, and how will we leave? What is the cause and effect of our leaving? He understands the law of karma clearly as well as the law of arising and ceasing. In all that is permanent and impermanent.

The Buddha wants to teach sentient beings these [principles] one by one, but sentient beings’ capabilities and patience have their limits. Their capabilities are shallow, and their patience is limited. In a very short amount of time, the Buddha has to teach so many principles. Are we really able to absorb them all? People nowadays are in such a hurry. “Please explain all of these things for us. You have five minutes to teach them all.” Is this possible? Is it possible to finish teaching everything in just three to five minutes? Our understanding would be so superficial. Isn’t this too short [of a time]? Isn’t this too short [of a time]? For anything we do, we must make a plan. If I wanted to explain from the very beginning for how much time would it take? Once you absorb these things and digest them, how will you analyze what you have learned? Will you be able to think of what you have learned and share it with others? This is still not enough, for we have to experience it. Once we gain realizations through experience, we need to share about them. Actually, to share everything with everyone in a short amount of time is very difficult. The Buddha clearly discovered that. “All sentient beings have Buddha-nature, and this Buddha-nature is the same as mine. It is connected with the universe. It is one with all things in the universe; everything is encompassed by my ocean of enlightened wisdom. I am telling you all that this is something that I have experienced. You all have it inside you. You all should also have this experience.” Does this mean we have experienced it? We have not experienced it at all! “Ok, let us take it slow. I will teach you slowly, but do you have the patience to listen? Do you have a long enough time to listen?” These are the difficulties we face when we are trying to transform others.

So, in the Chapter on the Practice of Bringing Peace and Joy, He first tells us that this is difficult, and it is not just we alone who have difficulties. The Buddha first guides us to form aspirations. We must form the aspiration to enter the Tathagata’s room. To enter the Tathagata’s room, we must take “a heart of great compassion as our room” and “gentiles and patience as our clothing”. He told us this first. We must wear the clothing of gentleness and patience and open our hearts to accommodate sentient beings. We must be very diligent as we perform conditioned good deeds. Performing conditioned good deeds means practicing the Bodhisattva-path. It means opening our hearts, accommodating sentient beings and relieving them of suffering. We must perform conditioned acts of goodness while going among people. We must take “the emptiness of all phenomena as our seat”. Going among people, we must remain undefiled. Our minds need to remain very pure, like the lotus emerging from [the mud]. “The emptiness of all phenomena is the seat.” In addition to being like lotus flower, [we must also see] all things as empty. Since everything is empty, nothing can defile us.

Just look at the sky. It is full of pollution. Is it the [sky itself] that is polluted? No, space cannot be polluted. If there is pollution in the sky, it is because of the desirous thoughts of people nowadays. For several hundred, even thousands of years, sentient beings’ desirous thoughts have been continuously accumulating to the point where they are over flowing. This is why there is pollution in the sky. When we talk about air pollution, it is the air itself that is pollution, not the space in which the air is contained. It is gases that pollute the air, which are created by humans due to their ignorant minds. What does ignorance look like? It is invisible, just like the air. The air is also invisible. If you were to take a large plastic bag, open it, wave it through the air, then quickly seal it, this plastic bag has been inflated. “Why is it inflated? It was completely flat before, so why has it expanded? It is because there is air inside. What does the air look like? Quickly! Take it out and show me!” If you open the plastic bag, the air is invisible. This is “emptiness”. However, it still exists. Whatever exists fills the entire bag up and inflates it. This is “existence”. So, this is air. The numerous principles behind all things in the universe are all like this. Things slowly take form and pollute [the air], and this is how the earth is slowly being destroyed. All the earth’s mountains and rivers are being destroyed on a constant basis. This is why disasters are so frequent. These things, these gases, have all been created out of our ignorance and afflictions. The Buddha wanted to cure people of their afflictions, ignorance and delusions. So, He spent a very long time [engaging in spiritual practice] until He eventually became one with the universe. Then there was nothing He did not understand nor any principle He did not comprehend. He completely understood all matters and principles. He wanted to tell this all to everyone, but teaching it all took Him a very long time, not just His present lifetime, but many past lifetimes as well. So, because of this, when He attained Buddhahood, there were many Bodhisattvas [present]. He had to explain, “They all have affinities with me. They were all transformed by me, and this is why they are so accomplished”. This was difficult to believe in and understand. How could [His disciples] possibly believe this? So, we must have faith. The root of faith comes from “the pure virtues of the Three Treasures”. We must rid our mind of ignorance and afflictions and delusional thoughts. We must have faith in the Buddha, the Dharma and the Sangha, in the Buddha’s enlightenment, in the existence of the principles and in the Sangha’s [ability] to spread the Dharma. So, the Buddha was very mindful. He expounded the Lotus Sutra to teach the Bodhisattva Way and inspire people’s hearts. So, the Buddha recruited Bodhisattvas. He was recruiting Bodhisattvas. He had to recruit Bodhisattvas in this world; He had to recruit them. Everyone must come to understand “the pure virtues of the Three Treasures”. This is what we need to learn. Where can these pure virtues be seen? They can be seen in our body, speech and mind, in our actions, in our words, in the thoughts we give rise to and in how we express these thoughts. This is how we accumulate the pure virtues of the Three Treasures.

So, these are the “worldly and world-transcending roots of goodness”. This is the root source. Talking about all the principles of the world, the source [of these principles] lies here. Only by having faith can we realize the earth’s principles. Only then can we come to clearly understand the principles of all living things, the principles of life. So, we need faith, for without faith we cannot accept [the principles]. We must have faith and willingly believe in them from the bottom of our hearts. So, we must mindfully seek to accept the Buddha’s teachings, He enlightenment. Thus, “We must forever uphold our faith and joy from deep within”. We must [uphold faith and joy] from deep within, forever and ever, for a long time, not just for this lifetime, but for many lifetimes to come. When we look back to the past, we must have had the causes and conditions to have been transformed in the past. This is why, in this lifetime, we are so determined to learn the Buddha’s teachings; we all share this common aspiration. This means that we must forever uphold our faith and joy from even deeper within. To [uphold] “faith and joy” means we must be willing to have complete faith. This is the meaning of “faith and joy”. We must have deep faith and rejoice and be very willing to seek [the Dharma].

So, “With clear and pure minds, we must widely cultivate deep faith”. With a completely pure mind, we will be very willing to go anywhere in the world to spread the Dharma we believe in to everyone, to do conditioned good deeds, to earnestly do good deeds and to earnestly go among people and transform them. To do this, we must absolutely have faith. We must have very clear understanding, and we must walk [this path].

So, the previous sutra passage said, “At that time, Maitreya Bodhisattva, wishing to restate his meaning, spoke in verse”. By now, we should more or less understand the previous passages. Maitreya Bodhisattva raised these doubts. He spoke up to get to the bottom of things. “How can there be so many of these very accomplished Bodhisattvas? How long did this take the Buddha? This could never have been accomplished in this lifetime, in a matter of decades. We hope the Buddha [will explain] from the very beginning. How did they come to form aspirations? In their long course of spiritual practice, how did they accumulate [so much virtue]?” He wanted to investigate the source of their faith.

Maitreya had asked about this before, but he still wanted to repeat himself once again. He repeated himself bit by bit, expressing himself in verse.

We explained this earlier “At that time, Maitreya Bodhisattva, wishing to restate his meaning, spoke in verse”. In the past, from the Sakya clan, the Buddha left home and went near Gaya, where He sat beneath the Bodhi tree. Since then, not much time has passed.

The time that had passed since the Buddha left the palace and attained Buddhahood had been only a few decades. Once He attained Buddhahood, the time He spent teaching the Dharma up to the Lotus Sutra, that is, the process by which He taught the Dharma after attaining Buddhahood, had only lasted a little more than 40 years. How could He have transformed so many people? There were so many disciples.

“The number of these Buddha-children is immeasurable”. They have long practiced the path to Buddhahood and abide in spiritual powers.

They appeared to be so experienced; they could not have just begun learning recently. They must have “abided in spiritual powers”. They had long since become proficient in the power to thoroughly understand all phenomena. “They excel in learning the Bodhisattva-path”. They must have done all of this in the past. “They are undefiled by worldly phenomena”. They were like lotus flowers in the mud, which remain undefiled. Like lotus flowers, “they emerged from the ground”. It was as if they had suddenly emerged from a lotus pond. Like lotus flower after lotus flower, they emerged from the mud, every flower remaining perfectly pristine. Really, to say that they had been brought to fruition in such a short period of time in the Saha World is very hard to believe.

So, in the next passage, [Maitreya] said again, “They all have given rise to a reverent mind and stand before the World-Honored One.
This matter is difficult to conceive of How could any on believe in this? The Buddha attained Buddhahood very recently, yet He has brought so many to fruition. I hope You will resolve our doubts by explaining in detail in accordance with the truth.

The bearing of the Bodhisattva who had emerged from the ground was so reverent. Those present had never seen so many people, so many Bodhisattvas, suddenly appear in that way. They carried themselves with such reverence as they prostrated to the two World-Honored Ones before the stupa. They were so reverent and so disciplined as they paid their respects to the Buddha’s many manifestations who had come from afar. They circumambulated the Buddhas with such order and discipline. So many people gathered together before the World-Honored Ones. This kind of scene, these matters and appearances, are truly difficult to conceive of. An ordinary person would never be able to imagine this. If they could not imagine it, how could they possibly believe it? This was what Maitreya Bodhisattva asked.

They all have given rise to a reverent mind and stand before the World-Honored One. This matter is difficult to conceive of. How could anyone believe in this: Those Bodhisattvas had all given rise to reverence and stood before the Buddha. There were so many of them in the assembly at that time. How could people possibly believe this? This verse summarizes how difficult it was to believe this.

So, all of these Bodhisattvas were so reverent Such experience Bodhisattvas came before the Buddha and were so reverent. There were so many of them, and they were so experienced that this was difficult for everyone to believe. There were so many of them, and they were so magnificent and reverent. So, this really was inconceivable. How could the World-Honored One, the Buddha, have gained the respect of so many Bodhisattvas? How could He have taught so many people? This was truly inconceivable.

So, “This matter of His manifestation and their transformation in this lifetime was truly difficult to conceive of.

This matter of His manifestation and their transformation in this lifetime was truly difficult to conceive of . How could anyone believe in it? [Maitreya] wanted the Buddha to explain this to people of future generations so that they would firmly believe in and accept it.

If one were to say that these people were all transformed in the Buddha’s present lifetime and had attained fruition before them, then this indeed would be impossible to believe. This is why Maitreya Bodhisattva expressed himself so firmly. “How could anyone believe in it?” Maitreya Bodhisattvas really used such a tone while addressing the Buddha. He “wanted the Buddha to explain this to people of future generations”. This was because this scene, regardless of how it was explained, would be hard for them to believe. Even if they mindfully sought to understand, this still would not make any sense to them. Indeed, this was very difficult to believe. “Buddha!” We all believe in the Dharma You teach us. We all believe that the Buddha never speaks anything but the truth. We do not understand the principles all that well yet, but we believe in all of them. However, we simply cannot understand this one thing. It makes no sense! This is as if young 25-year-old man were to point to 100-year-old men and say, ‘These are my sons’. In the same exact way, this matter clearly runs counter to reason. So, this is impossible for us to believe. So, the Buddha must make these principles simple and clear enough for us to understand.
This is not just to convince those present, but also for the sake of future sentient beings who will need this even more. Since sentient beings are stubborn, if they don’t understand, they may easily damage the Dharma and create [negative] karma. This is very serious. So, I ask the Buddha to please explain it for us.” “In accordance with the truth” means a genuine explanation. “The Buddha attained Buddhahood very recently, yet He had brought so many to fruition”. Everyone He had transformed had come. This matter was of great concern.

The Buddha attained Buddhahood very recently, yet He has brought so many to fruition. I hope You will resolve our doubts by explaining in detail in accordance with the truth: In this lifetime, He revealed this manifestation and attained Buddhahood not long ago, yet He had transformed so many [Bodhisattvas]. [Maitreya] hoped that He would resolve people’s doubts by explaining this in detail in accordance with the truth.

The accomplishments of [those Bodhisattvas] were very inspiring indeed, but how could people believe in this. So, [Maitreya] asked the Buddha to explain this in detail in order to resolve everyone’s doubts. So, in this section of repeated verse, [Maitreya] hoped they would be able to come to understand these appearances more clearly, for these matters and appearances were truly difficult for them to understand.

This describes how these matters and appearances were hard for them to believe in, so [Maitreya] asked the World-Honored One to explain this in detail, to explain according to the True Dharma in specific terms. This means explaining the true principles one by one.

You see, the Buddha also told them, “Ever since I attained Buddhahood beneath the Bodhi-tree near the City of Gaya, I have transformed sentient beings”. This amount of time was very short, so there was no way all these people could have been transformed in such a short amount of time. So, [Maitreya] asked the Buddha to clear up everyone’s doubts, for they all had a hard time believing in this. So, “Maitreya asked the World-Honored One to explain this in detail, to explain according to the True Dharma in specific terms”. If He taught the True Dharma in general terms, this would be very hard to believe. So, he asked the Buddha to explain this in detail, to clearly explain these things one by one, so everyone would be able to understand better. “Explain according to the True Dharma in specific terms…”. He had used skillful means in the past.

Now, He was going to explain the One True Dharma. Now, He would explain this One True Dharma further. “This means explaining the true principles one by one”. When it comes to these true principles, we must earnestly explain them one by one.

In the next passage, [Maitreya] goes on to say, “By way of analogy, this is like a strong, young man, only 25 years of age, pointing to 100-year-old men with white hair and wrinkled faces and saying, ‘These are my sons’. The sons also say, ‘This is my father’. The father is young and the sons are old. No one in the world would believe this”.

No one in the world would believe this! [This would be true] for everyone, not just now, but for people in the future as well. People of future generations would find this even more impossible to believe. This strong, very young man, who has yet to reach his prime, points to these 100-year-old men and says, “These white- haired, 100-year-old men are my sons”. Their faces are wrinkled, for they are very old. Their hair is white and their faces are wrinkled, yet this young man says, “These people are all my sons!” How could anyone ever believe this? Even more unbelievable is how these old men also go on to say, “This young man is our father”. Indeed, these matters and appearances fundamentally do not accord with reason. How could anyone believe this? This is hard to believe.

The father is young and the sons are old. No one in the world would believe this: The matter differs from what is natural, so how could any believe this? These two verses use analogies to describe why the principles are hard to believe in.

So, “[The young man says,] ‘These are my sons’. The sons also say, ‘This is my father”’ This is truly impossible to believe. How could this possibly be explained? It would be hard to explain indeed! So, “The father is young and the sons are old. No one in the world would believe this”. Not just the people in the present, but people in the future would also find this impossible to believe. This is impossible to believe. It really is impossible for anyone to believe. So, Maitreya Bodhisattva was very compassionate. He hoped that we future sentient beings would be willing to have faith in the Buddha. He hoped we would accept the Lotus Sutra and form aspirations to learn the Bodhisattva-path, that we would practice upon the Bodhisattva-path, be free of doubts along the way, believe in it and walk it to the very end.

So, in this passage, [Maitreya] feared that people would have doubts, since these matters and appearances were truly at odds with the principles. When we listened to the Dharma before, we might have genuinely listened to it, but all we did was say, “Oh! That makes sense, now I know!” We still have yet to understand it fully. We have yet to fully realize and understand it. We just know about it and have been inspired, but we still lack true understanding. This is like a glass of water. We say, “This [water] is so hot!” “But it is so cold outside, that I will drink a glass of hot water”. We see the steam rising from that glass of water and believe that the water is hot. On such a cold day, if we could drink this water, it would be very nice. Or maybe in the summer, we’ll say “It is so hot out!” “Let’s drink a glass of cold water”. We see that the water looks so refreshing. This glass of water is quietly sitting there. The water really looks cool and refreshing, but without drinking it, how could we know if this cup of water is salty or tasteless? As for the hot water, is it just hot, or is it scalding hot? There is really no way for us to know.

So, we say, “Only the person who drinks the water knows its temperate”. If we do not experience the temperature ourselves, then we will have no way to know. We must touch it, pick it up and drink it. When we pick it up, we will know “This is warm; it is so comforting!” Only by drinking it can we know how hot it is. If the water is cool, [we will say]. “How refreshing! How nice! It is so refreshing to drink”. This is experiential understanding. Do we have experiential understanding? Oh! We are still far [from understanding] a great many matters and appearances. So, we should step bravely forward, and we will certainly come to understand. It is like the many disasters occurring these days. I always say, “Why are there so many disasters?” Actually, these extremities in the weather are all due to pollution. Where does pollution come from? It comes from failing to protect our environment, from a lack of environmental consciousness, from pollutants, from plastic and so on. What can we do about this? Whatever we throw out, someone needs to collect it.

I saw [a video] from Yiwu in Zhejiang, China. There is a lay practitioner there who has a commercial building in downtown Yiwu. Due to his deep aspirations, he gave us a place in that commercial building where we can all practice together. So, Tzu Chi volunteers practice together there. However, about 100 meters away from the building is a small outdoor market with stalls selling food or small knick-knacks. It was very dirty there, since so many people shopped and ate there. People shopped and ate there, so the trash built up over time. Everyone had to walk on all this trash, through such a dirty place. Even the food stands were like this. Tzu Chi volunteers made a resolution to [clean it up] personally, so they started going there every Wednesday. Every Wednesday, there would always be a group of Tzu Chi volunteers, dressed very neatly, who went among the food stalls there. They would first introduce themselves by saying, “We have come to clean up the area. We want to recycle these things.” Of course, people had to be persuaded first, and until they were persuaded, it would be hard to get them to do it themselves. So, our volunteers took the initiative, saying, “We will do it!” So, once every week, they went there to pick up trash. Even when people were eating at the tables, they would crawl under the tables to pick up plastic bags, paper and so on, garbage of that sort. The Tzu Chi volunteers dressed very neatly and went to other people’s stalls together, crawling under the tables to pick things up. They even cleaned up under the knick-knack stalls. First, they introduced themselves and then went about cleaning up. These people were really inspired. When the shopkeepers saw the Tzu Chi volunteers coming, they said, “Blessings!” I heard them yell out, “Blessings!” From the video they brought back, I saw how Tzu Chi’s words are even being used by stall keepers. Then [the stall keepers] began cleaning up to help the volunteers. Other people also began to take action. So, they continued picking up garbage. Like this, After several weeks, [the volunteers] went back and the night market was very clean compared to how it was before everyone mobilized. This was a problem that had built up over the course of several years. Yet [our volunteers] aspired to help the earth, to protect this world and clear the air, so they put the teachings into practice. “Purity begins at the source.” They had to begin [this work] at the stalls; they have done it, and now we can see that the ground and their surroundings are clean. Everyone, this is learning by experience. We must learn by experience in order to work joyfully and willingly.

First, we need to have faith. After this project, they said, “I have gained faith from doing this!” That is correct; faith comes from experience. Through outwardly doing [good deeds], we gain experience internally. This really takes time, a long time spent giving of ourselves.

Fellow Bodhisattvas, only through giving and personal experience will we gain realizations and be able to strengthen our aspirations. Only then will we be able to build the source of our faith, this path. “Faith is the source of the path, mother of merits.” “Faith” is actually the start of the path, the origin of the path. We must have faith in the beginning of this path. With faith, we will certainly have principles to analyze. This is like how Maitreya Bodhisattvas tried to get to the heart of the matter. The Buddha then proceeded to teach in detail, explaining [the principles] one by one to help us better understand. In the Chapter on Emerging from the Ground, people had already given rise to these doubts, so the Buddha had to begin teaching in detail.

So, we are now about to finish the Chapter on Emerging from the Ground. The “teaching of the intrinsic” is very important the Chapter on the Tathagata’s Lifespan. We are almost there. So, it is only with faith that can we continue on listening like this. When we listen, we must remember, and we must be sure to experience it personally. We must truly go and experience it. If we never experience it personally, it will be really hard for us to believe. We should be grateful to Maitreya for having these karmic conditions and creating these causes and conditions so that we can deepen our understanding of where the fundamentals come from. So, “Faith is the source of the path which leads us to the ultimate truth of all phenomena.” We need to understand this even more clearly. Everyone, we need to 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
 
20181219《靜思妙蓮華》信為道源 諸法實相 (第1504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: