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
 

 20181220《靜思妙蓮華》斷惑證理 轉識成智 (第1505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

20181220《靜思妙蓮華》斷惑證理 轉識成智 (第1505集) (法華經·從地涌出品第十五) Empty
發表主題: 20181220《靜思妙蓮華》斷惑證理 轉識成智 (第1505集) (法華經·從地涌出品第十五)   20181220《靜思妙蓮華》斷惑證理 轉識成智 (第1505集) (法華經·從地涌出品第十五) Empty周四 12月 20, 2018 4:25 am

20181220《靜思妙蓮華》斷惑證理 轉識成智 (第1505集) (法華經·從地涌出品第十五)

⊙三乘各斷惑證理之智慧勤修,名之為道;持戒定慧三學,恆誓宏願發此智,云得道。
⊙轉五識為成所作智,轉六識為妙觀察智,轉七識為平等性智,轉八識為大圓鏡智。
⊙「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》
⊙「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。」
⊙「世尊亦如是,得道來甚近,是諸菩薩等,志固無怯弱,從無量劫來,而行菩薩道,巧於難問答,其心無所畏。」《法華經從地涌出品第十五》
⊙巧於難問答,其心無所畏:善巧能為,顯善權婉轉度化,應機施教精微。疑難問答,其心圓活,而無所畏。
⊙「忍辱心決定,端正有德,十方佛所讚,善能分別說,不樂在人眾,常好在禪定,為求佛道故,於下空中住。」《法華經從地涌出品第十五》
⊙忍辱心決定,端正有威德:而能忍辱,心不狐疑,形體端正,有大威德。
⊙十方佛所讚,善能分別說:十方諸佛皆所讚歎,善能分別演說諸法。
⊙不樂在人眾,常好在禪定,為求佛道故,於下空中住:不樂在於眾憒鬧中;常好習靜,在於禪定。為欲求於成佛之道,在於謙下空寂之中。

【證嚴上人開示】
三乘各斷惑證理之智慧勤修,名之為道;持戒定慧三學,恆誓宏願發此智,云得道。

三乘各斷惑證理之
智慧勤修
名之為道
持戒定慧三學
恆誓宏願發此智
云得道

要用心!「三乘各斷惑證理之智慧」,也是要勤修,我們才能夠走在這條路上,這條是康莊大路。我們必定,要走入康莊大路,就是要先有修,修行目標,那就是要斷惑。佛陀一輩子從成佛到達涅槃,這還不到五十年的時間,要講法,成就弟子,你要知道是多麼用心啊!從人不懂什麼叫做佛法,從眾生懵懵懂懂,不知人的生命去來方向,也不知道生死的迷茫,是從哪裡引起。苦難偏多,要如何去避免,斷除這種迷茫生死的苦?那時候真的沒有人知道。

雖然印度宗教很多種,各人有各人修行的方式,但是都無法去體解到,天地宇宙開闊的道理,和人的生命來去,這根本就不知道。從悉達多開始,他的觀念思想就是:人怎麼會這樣呢?怎麼會這麼苦?貧富懸殊,怎麼那麼多?為什麼會這樣?年輕時,就到了老人的時候。看到死,病苦、死的恐懼,家屬那種不捨的苦。過了之後,這個身體就這樣化為烏有了,不是去放在山頭,任憑鳥來啄、來吃,身體腐爛,便是火就化掉了。

人的身體,生命怎麼會是這樣呢?有觀念、有思想的人,就會去想:是為什麼?所以,慢慢走入了,探討生命的來源,走入了天地宇宙萬物的道理,是如何的循環?所以用心、專心,離家,就去修行了。還是一樣,要去取別人修行的過程,所以要訪道,到處聽到有研究、有名的,他就去,趕緊去問。這五年參訪的時間,取各種宗教的形態,自己評估,這都不是究竟,都沒有徹底。因為這樣,就開始專心,六年,六年的時間就靜下心來,慢慢回歸到那個菩提場。

這六年時間的苦行,從遠又回近來了,就這樣菩提樹下覺悟了。這個剎那間的覺悟,不是短暫的覺悟,是累積了十幾年的時間。也不只十幾年,從幼小內心的思惟、觀念,這樣不斷延續、延續,那念心,探討、追求法的心念,是日日產生、日日增長,一直到了這樣累積、累積。這是表示就是這輩子現相人間,從幼少開始,觀念、思惟就一直累積了,到了採取正確的行動,離皇宮,這樣來說,也是要十幾年了,而這十幾年的時間,也要連貫在他幼年的時候。

總而言之,佛陀從出生,幼小開始的心念,這才是說這輩子而已,怎麼能夠說幼小孩童,就那麼超越的思量、觀念呢?那就是過去生,無量、無量劫世來,是乘願再來,累生世的願力,一來到人間,一點都不糊塗,隨著年齡,這樣不斷慧命增長,是很特殊!這就是要說,是過去生,不是今生此世!

我們〈從地涌出品〉,彌勒菩薩一直一直在騰疑,顯這個疑問來問。因為佛陀所度的結緣眾,從過去不斷、不斷累積,所成就在法華會這樣展現出來,引起了疑問。也就是故意這樣要引起人人的疑問,若沒有疑問,怎麼有回答的機會呢?這就是要回答的機會。現在要回答的就是,佛陀所度化的眾生,不是全都根機很利,因為他是生生世世,還未接完的眾生有前前後後;前面已度、已成就,接下來呢?當度、當成就。還有後面,未度、未成就;還有很多、很多,芸芸眾生還未度!佛陀的教法,雖然釋迦佛說,現相在今生此世,這樣涅槃了,其實佛和眾生的緣還未了!因為現在這個娑婆世界教主,還是釋迦牟尼佛,他的責任一定要到彌勒成佛,這才是告一段落。

不論現在如何的末法,就是因為眾生業重,正法消退了。因為佛滅度了,真實貼近佛陀修行那念心,這樣的弟子也慢慢遠去了,也慢慢稀少了,所以正法就慢慢消退,留下來像法。同樣有出家人,這不是在傳佛慧命嗎?是啊,傳佛慧命,就是留著出家人的形象。「相」就是「像」,像法,沒有佛在世那個時候,那麼的正思惟、正行業、正行為,沒有那個時候的精神理念了。現在的出家人總是現一個相:我出家了。求法的心慢慢鬆掉了,凡夫心,帶著很多的習氣進來,帶煩惱、無明進來修行。這個煩惱無明的修行,有辦法進來,入叢林來,現出家相,這樣就是開始斷煩惱了嗎?還要看個人那種求法的心,看個人那分願轉變了嗎?所以這個根機參差不整齊,自然就顯出了「三乘」。這是說我們後來的人。

佛的時代也是一樣有「三乘」,雖然三乘的學者,一樣是靠佛很近,同樣,每一個人,都有根機的參差,儘管願意精進,但是思想方向,還是無法和佛一樣,這就是眾生難度。哪怕是佛在世也是這樣!佛很貼心,很貼近佛的弟子也是,「我有要修行,我認真修,我看到人生苦難這麼多,我怕!所以,我要認真修」。「這些眾生惹來的苦,就是在人與人之間,有人,自然彼此之間這個緣,一念偏差,這種牽累著、拖累著的緣,還是來生世還在拖累。有拖累,就有煩惱、就有苦,所以不如將這些拖累,完全都除掉,我獨善其身,我不要去與人接觸,我也不要與人有牽拖。」所以他要獨善其身,認真斷他的煩惱,去掉他的無明,所以這叫做「小乘」。靠佛陀的聲音來體會、覺悟,但是他過濾了佛陀說:「我們要去度人。」這個法他害怕,所以他專心,如何斷煩惱、去無明,老實修行。

中乘呢?很用心,佛陀的「無常」、「因緣觀」,他了解,但是他也是害怕與人,他也是盡量避開人的染緣,所以他也盡量想要避開,所以大心發不出來,不想要如何於後世弘法。但是佛陀的法一定要傳留後世,所以佛陀很用心。你自利的同時,你還能夠利他;真正要成佛,就是要到達不捨眾生,而不受人群染著,這才是真功夫啊!佛陀就是到了法華會,就是四十多年後,決心就是專講一乘法,撥除了三乘法。前面的聲聞、緣覺,這種小根、小機的人,佛陀用鞭策的方法,用這樣,所以開始要講《法華經》。大家還記得,當場五千人退位去了。佛陀就說:「退亦佳矣。」「這些人不要留下來也好!我現在留下來的這些都是有志,有那個誓願,不是身、口、意修行而已,還有立弘誓願,有志行菩薩道的人。」

所以,他放心了,五千人退席了,舍利弗已「三請」了,因為這個法不能輕易說,就像這樣無心,也沒有那個智慧來接受,這樣的人接受到這樣的法沒有真正入心,可能就會將這個法,拿去應用在偏邪。所以這些人,「退亦佳矣」。既然留下來都是專心、有心,有誓願要弘傳正法的人,佛陀才開始專心來講大乘法。所以從這樣開始,啟開了《法華經》。講說,從〈方便品〉開始了,一路下來,現在也已經十五品了。在這個〈從地湧出品〉,我們已經到這裡,就是跡門已經……。佛陀說,這樣一段落,那段的時間,完全完全是要讓大家知道,佛顯跡人間,是無始來的時間,度化有這麼多。只是大家在這個「跡門」之中,還未真正完全了解,大家只是信解;信解佛不妄語、信解佛無不實語,絕對沒有不實的話。所以佛陀說什麼,我就信什麼,但是法還未很通徹。

因為還沒有很通徹,看到現場這麼多、這麼多菩薩來了,佛陀過去說的「跡門」的法,他們還沒有通徹,所以佛陀說到這一輩子,這樣出生在皇宮的過程到成佛,來度化眾生、成就眾生,所以大家起疑問。所以這個疑,彌勒菩薩代替來問。光是這樣的話,我就要說這麼多遍,很嘮叨。但是這麼多遍,說彌勒「騰疑」,「騰疑」的意思就是故意,故意拿出來問的。那就是希望佛陀,再次,再次來解說,不是「跡門」這樣,大家就了解了,大家還不了解。代替,彌勒代替大家說出來,他用很不可思議,不合道理的譬喻,年輕人和百歲人,這樣來譬喻,這根本就很沒有道理。

「是啊!就是這麼沒有道理,沒有人有辦法相信,希望佛陀要了解這些人,現在的人,他只是信佛,還未徹底了解佛所說法。這個時候是這樣,未來的人呢?若像這樣,還比這樣更嚴重,未來的眾生更剛強,未來眾生的心念更複雜,這種剛強、頑劣的眾生更多。佛法不只是無法接受,還會將佛法以矛破盾,同樣用佛法來破壞佛法。所以,佛陀啊!有這樣、這樣,所以請佛再詳細來解釋。」因為佛的時代,「三乘」的修行人,是各人「各斷惑證理」,各人各斷個人的疑惑而已,還沒有通盤疑惑都斷。聲聞斷聲聞的疑惑,緣覺自己斷自己緣覺的疑惑,而菩薩呢?新發意的菩薩,他發心,但是他的法還未很透徹,他是當度的菩薩,或者是將度的菩薩,這就是新發意的菩薩。在〈從地涌出品〉之中,也有說出了新發意的菩薩,這都還未透徹了解,這樣叫做三乘人。

目前,就是佛的現場,是全都信佛所說法,「佛所說的,我都信,但是我還未很透徹了解」。這種「各斷惑證理」,就是自己的階段了解的地方,自己階段,自己了解,有這樣的智慧。而大家也已經很精勤在修行,同在這條路在走,只是開小路,不是開康莊的大路,各人都有這樣的方向;信佛,但是無法度透徹了解佛的教法。也因為這樣佛法互傳,才會從「正法」,年久月深慢慢變「像法」,又再慢慢來變作「末法」。我們現在就是「末法」。「像」,很像、很像,佛陀在世的出家人修行,已經沒有了,根本就無法在這個時代生存,像佛陀生活的時代,那根本就不可能了,那要如何能夠是「正法」呢?不過,雖然是「像法」,理本來無形、無體相,而我們還又留著,傳佛法的這個形象。是我們的心念,是不是有透徹了解,佛陀的心意、本懷、真理,我們有沒有?這是我們道理雖然無形象,但是,是存在啊!佛陀為人間,但是最重要的,也要有形象來傳法在人間。

出家,為什麼三寶的弟子,出家受尊重呢?佛固然應該受人人尊敬,法固然需要人尊重,但是出家,我們若沒有修行,和普通人都一樣。不過,這是一個僧團,所以在家人也是佛的弟子,為了維護佛法,他們也要敬佛、法、僧,維持這個內修、外護,還是要再維持著。在教內修行的人,也就是要盡形壽,好好用真心來修佛法,我們要立志傳佛法。所以,我們若能夠內修,就得到外護了,人間的菩薩普遍在人間,也是要靠居士,大家那個心念,佛心,歸向三寶的康莊大路。所以,我們就要趕緊開道,開出了一條明朗的大路。

所以,我們要修行,就是「持戒定慧三學」。戒、定、慧,不論你斷什麼煩惱,還是要戒、定、慧,而且要堅持著長久的宏誓願,要不斷不斷。不是生生世世而已,要時時日日不斷地發願,「發此智」。宏誓願已立,你才能夠在人、事、物,無不都是智慧。

我們前面有說過了,「轉五識為成所作智,轉六識為妙觀察智,轉七識為平等性智,轉八識為大圓鏡智」。

轉五識為成所作智
轉六識為妙觀察智
轉七識為平等性智
轉八識為大圓鏡智

我們要時時,不斷不斷與人、事、物,不論你是接觸到的,我們也要展現這分妙觀察。所以我們要好好用心,佛法是在我們的生活中,要恆,很永恆。而永恆不是過去很久很久,它也表示著分分秒秒。包括是短暫的時間,是無間歇的時間,所以也一段時間一直告訴大家,無間修、無餘修、長時修、恭敬修。

這些名詞,佛法的名詞,我一直故意反反轉轉,一直要讓大家聽得進去、記得住,用在日常的生活。我們法一定要傳,你若記不進去,無法用在日常的生活,無法佛法在人間。佛法要用在人與人之間,要增長我們的智慧,所以我們要「轉識為智」。不論是五六七八的「識」,我們都將它轉回來是「智」,這樣分分秒秒,長時、無間、無餘,就是這樣一直要修行,無間斷。若這樣,我們才是叫做得道,走在這條大路上。

所以,這段時間一直對大家說「開道」。「經者」,你在聽經,其實我們是準備要開路。我們的路既然開了,前面沒有障礙了,我們路通了;我們的道開了,路就會通。要如何鋪?就是大家來鋪。這是一直用生活事物,來與大家會合。《法華經》是我們人間道,人間的道路,只是聽經,不要開路,我們絕對不通。所以,我們必定要聽來鋪,開和鋪,一定要做的。所以要請大家要用心,因為〈從地涌出品〉,也快要結束了,請大家還是要有記憶,這些法一定要記住,才有辦法傳。

前面經文這樣說:「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
《法華經從地涌出品第十五》

這還是彌勒菩薩的頌,偈頌。這些菩薩這麼多,忽然湧現在佛前,還是同樣那麼的恭敬,如規如律,次序這樣這麼恭敬來禮佛、恭敬佛。這看起來,佛陀現在的成佛,這麼多的菩薩承認是佛,釋迦牟尼佛所度化,因為他們這麼地尊重。這個態度就表示,就像髮白百歲人,就像那麼老的人,來向著很年輕的人,這樣敬禮,說是我的父親,這同樣的道理。這是彌勒菩薩,長行文之後的偈文重複這樣說。

這很多人就是無法相信,「佛啊,能夠再詳細,讓大家能夠,能夠除疑,尤其是後世的人能夠除疑」。所以,接下去的文是同樣。「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」,意思不是現在的人而已,還有未來、未來的人,恐怕會存著很大的疑問。

所以,再接下來這段文就這樣說:「世尊亦如是,得道來甚近,是諸菩薩等,志固無怯弱,從無量劫來,而行菩薩道,巧於難問答,其心無所畏。」

世尊亦如是
得道來甚近
是諸菩薩等
志固無怯弱
從無量劫來
而行菩薩道
巧於難問答
其心無所畏
《法華經從地涌出品第十五》


是啊,來用這樣來譬喻。世尊也是這樣,其實釋迦佛,您成佛以來就沒有多久,但是說度這麼多人,這實在很難相信。」因為這些人,已經志願很堅固了,而且很大方,一點點都沒有怯弱,人人都是大將之風,在這麼大的場面,人人都是很莊嚴。

而且也是看來很老練,這怎麼有可能,說是這麼短的時間,就能夠完成的道業呢?這實在是很難相信。」

所以,這些人,應該修行的時間是很長久,看他們修行的態度、學習,應該是從無量劫來,在行菩薩道的,不是現在才完成的,看起來應該是這樣。所以這是表達,表達彌勒那個心疑,就是大家所看這個場面,這些菩薩的成就,很大的成就,所以用這樣來形容。這樣的成就不是短時間,絕對是長時間來,應該這些菩薩,也已經「行六度萬行」,這個道已經來來回回,不知走過幾遍了。這是這些菩薩已經成就,所以來回很熟悉了,是很有修行的人,怎麼說是佛現在成佛化度呢?這些人在人群中都是,「巧於難問答,其心無所畏」。

巧於難問答
其心無所畏:
善巧能為
顯善權婉轉度化
應機施教精微
疑難問答
其心圓活
而無所畏

這些人,我們若用更困難的,來刁難、來問他們,他們都有辦法一一回答,都能夠解開眾生的疑惑。這就是內心修行已經很扎實,很扎實了,所以不論是什麼人來問難、來反駁、來辯論,他們都能夠很順利解釋,讓人人心能夠折服。這樣的「巧於難問答」,就有辦法可以辯才無礙;要辯才無礙,是「法無礙」,已經修行的法無礙了。而「義無礙」,那個法無礙又再分析,「你若再問,我再為你分析」;要為你分析,要用什麼樣的語言、方式?「辭無礙」。他們也是言詞,能夠用種種的言詞來回答他。而自己本身,「你怎麼問我都不會累,因為問到法,我很歡喜,能夠不斷不斷來講法」,這叫做「樂說無礙」。這叫做四無礙辯才。

他要有「法無礙」,法要很充足;要分析法的義理也要很充足;他的語言就要很分明、清楚,而他也就要不怕累,還是願意一說再說,不斷樂說,這叫做「巧於難問答」。這種的菩薩,已經都成就了,「其心無所畏」,不論多麼剛強的人要來辯駁,他們都沒有障礙。這麼成就的菩薩,怎麼說是佛的弟子呢?怎麼是這麼近就能成就呢?這些人已經就是「善巧能為,顯善權婉轉度化」,眾生的人。這些菩薩「六度萬行」已經成熟到這樣了,他們也有辦法「應機施教」,方法也是很精緻。這些人都有,具足。這些菩薩就是已經到達,接近佛那個境界了。所以「疑難問答」,這種他們全都沒有問題了。所以,「其心圓活」。那個心都很圓滿,就像湧泉,那個法不斷不斷,不論是法、義、詞,辯才不斷湧現出來。「無所畏」,不怕人來辯駁、問答,所以這就是這些菩薩。

所以,我們要很用心,這群菩薩是大有成就的菩薩;這些大有成就的菩薩,是佛,釋迦牟尼佛累生世,所教化來的弟子眾,現在的大菩薩,這是已成就的菩薩。這就是應該想要解釋這些因緣。當然,已成就的菩薩,我們還有在佛世時當成就,已經接受到佛的教法,但是那個時間還很短,法還很淺,那叫做「當成就」。還有未來啊!未來,「未成就」;未度、未成就,佛陀的時代還未度、還未成就,就是我們現在,我們現在還未成就的。所以,我們現在還未成就,我們就要很用心,趕緊身體力行,聽的方向,要用心來開道;好好將這個法入我們的心,理出了一條道路的方向出來,我們要堅定心志。

來,接下來這段文再說:「忍辱心決定,端正有威德,十方佛所讚,善能分別說,不樂在人眾,常好在禪定,為求佛道故,於下空中住。」

忍辱心決定
端正有威德
十方佛所讚
善能分別說
不樂在人眾
常好在禪定
為求佛道故
於下空中住
《法華經從地涌出品第十五》


現在開始再說。這群當成就、未成就的,這些人還是一樣,還有這個菩薩眾中,他們還有領導人來的。有領導者,我們還記得吧?有領導很多很多人,還是一樣還沒完全都成就,是當成就。他們就是「忍辱心決定,端正有威德」,也是一樣已經忍辱,願意在娑婆世界。這不論是已成就、當成就,已經下定這樣的決心,就向著這條康莊的大路在繼續走。

忍辱心決定
端正有威德:
而能忍辱
心不狐疑
形體端正
有大威德

「忍辱」,心就是都無疑了,法都已經入心了,都無疑。了解要入人群去,就是要具足安樂行,「四安樂行」,所以他們的心很自在,所以心都沒有疑。若有疑就不安樂了,無疑,所以就是很安樂。「形體端正,有大威德」。

現場的彌勒菩薩,從開始聽《法華經》就有彌勒菩薩,這一群人還有疑。現在十方來,又帶菩薩來,絕對是心決定,都無疑,這都……。

十方佛所讚
善能分別說:
十方諸佛皆所讚歎
善能分別演說諸法

所以,「十方佛所讚,善能分別說」。從地湧現這些人,已經是「十方諸佛皆所讚歎」,因為他們已經心很決定,沒有疑問,很精進,「善能分別演說諸法」。法聽進去,他們還是聞法者、說法者、傳法者,他們就是往這個方向,所以「善能分別演說諸法」,有辦法。

所以,「不樂在人眾,常好在禪定,為求佛道故,於下空中住」。我們前面也說過這樣的文。

不樂在人眾
常好在禪定
為求佛道故
於下空中住:
不樂在於眾憒鬧中
常好習靜
在於禪定
為欲求於成佛之道
在於謙下空寂之中

度眾生,心不被眾生染,他心出去,他很快就會再收回來,不會人在人群中,心也在人群中;人群中紛紛擾擾,心也在紛擾中這樣在感染,他不會,心還是群眾中靜謐的道場。「不樂在於眾憒鬧中」,這就是沒有和人在嬉笑,沒有和世俗一樣。所以,他們的心,還是保持在那個禪寂,那個正確的思量;禪就是思量,善思惟,心還是很恬靜,靜寂清澄。因為他們已經行菩薩道了,「六度萬行」,已經在行菩薩道了,哪有辦法脫離人群呢?但是他們的心,心靈道場還是寂靜清澄,在禪定中。入人群,心不污染,思量很乾淨。

就像剛才說「四智」,五識,在那個地方,「這是什麼東西?」長的、短的、圓的,他這種接觸,這個接觸到的,你將它轉回來就叫做「成所作智」。這個東西的妙要用在什麼地方?不是這個東西的價值是我所擁有,不是;我所擁有,那就是已經受污染了,是隨俗的感染。但是,這個東西的妙用是要用在什麼地方?過去也有解釋過了。所以,轉第六識就成為「妙觀察智」。這我們都說過了。

這個「妙觀察智」在這個意識,第六識之中,我們心心念念,要如何匯集點點滴滴,來發揮天下眾生,成就菩薩道去救拔苦難眾生,這妙觀察等等的方法。舉這樣的例,大家就能夠知道,要不然大家會認為:就要度眾生,不樂於人眾中,是要如何度眾生?有啊,在度眾生,但是心靈道場是禪定,是靜寂清澄。所以,「為求佛道故,於下空中住」,他們還是保守在這條道,他們沒有覺得:我就是要這樣獨善其身。他們不著於空、不著於有,在這樣娑婆世界這個地方,不著空、有,在中道中住,這就是這些菩薩。

所以,「常好習靜」。他們的心常常都是很安靜。所以,「為欲求於成佛之道,在於謙下空寂之中」,就是要很謙卑「感恩哦!」就是要在這樣,這種付出無所求。這就是我們要很用心,要去體會。佛法,雖然字面看起來,好像就是這樣讀、這樣過,依文解義,就是這樣過,其實它所含蓋的是不受時間障礙的。那個時候的法,就是這個時候要用的,要適合現在,我們的法要如何用在人間、要如何用在我們的日常生活,這我們是很重要。傳佛法,我們是要傳在現在、未來;從佛陀的時代一直下來,要應用在現在和未來。所以我們傳法,大家要用心,用佛法,用在人間裡,所以要時時多用心!


月亮 在 周六 2月 09, 2019 2:15 pm 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

20181220《靜思妙蓮華》斷惑證理 轉識成智 (第1505集) (法華經·從地涌出品第十五) Empty
發表主題: 回復: 20181220《靜思妙蓮華》斷惑證理 轉識成智 (第1505集) (法華經·從地涌出品第十五)   20181220《靜思妙蓮華》斷惑證理 轉識成智 (第1505集) (法華經·從地涌出品第十五) Empty周四 12月 20, 2018 7:45 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

20181220《靜思妙蓮華》斷惑證理 轉識成智 (第1505集) (法華經·從地涌出品第十五) Empty
發表主題: 回復: 20181220《靜思妙蓮華》斷惑證理 轉識成智 (第1505集) (法華經·從地涌出品第十五)   20181220《靜思妙蓮華》斷惑證理 轉識成智 (第1505集) (法華經·從地涌出品第十五) Empty周六 2月 09, 2019 1:39 pm

Explanations by Master Cheng-Yan
Subject: Transforming Consciousness into Wisdom (斷惑證理 轉識成智)
Date: December.20.2018

“The diligent cultivation and the wisdom of Three Vehicle practitioners to eliminate their own delusions and realize the principles is known as the path. Upholding the Three Studies of precepts, Samadhi and wisdom and always making great vows to develop this wisdom is called attaining enlightenment on the path.”

We must be mindful. [We need] “the wisdom of Three Vehicle Practitioners to eliminate [our] own delusions and realize the principles” and engage in diligent cultivation in order to be able to walk upon this path. This is a broad, great path. We must enter this broad, great path; for this we must engage in spiritual cultivation. The goal of our spiritual cultivation is to eliminate delusion.

From the time the Buddha attained Buddhahood until He entered Parinirvana, not even 50 years passed. He also had to expound the Dharma to help His disciples achieve fruition. Just think of how dedicated He was! At first, [the disciples] did not even know what the Buddha-Dharma was. [Stuck] in the ignorance of sentient beings, they did not know which direction to take in life and did not know what is the source of their confusion in life and death. There is so much suffering; how can we escape it? How can we eliminate the suffering of being lost in samsara? At that time, people really did not know. Although India had many different religions, each person had their own method of spiritual practice. They were unable to comprehend the vast principles of the universe and the cycle of life and death. They did not understand these things at all.

It all began with Siddhartha, who started to have thoughts such as, “Why is life the way it is? Why does there have to be so much suffering? Why is there such a disparity between the rich and the poor? Why? Why is it like this?” From youth to old age, we see death, the suffering of illness, fear of death and the suffering of family members from being unwilling to let go. Once it is all over, this body turns to nothing, and if it is not placed on the mountaintop for the vultures to peck at and to decompose, it will be cremated. How can this be what becomes of our bodies and lives? People who contemplate this will wonder, “Why is this so?”

So, [Siddhartha] gradually came to seek the origins of life and delve into the principles of the universe to find out how this cycle worked. With mindfulness and focus, he left home to engage in spiritual practice. Just like [other practitioners], he sought to adopt [the methods] others used in their own course of spiritual practice. So, he visited [other practitioners]; he went everywhere to listen to people of learning and renown. He hastened to go and ask them questions. During these five years of traveling, he tried every kind of religion. Evaluating them, he found none to be the ultimate; none were complete. Because of this, he began to focus his mind. For six years, he worked to quiet his mind and slowly returned to the Bodhimanda. This took six years of ascetic practice. From far away, he approached [the Bodhimanda] and, sitting beneath the Bodhi tree, he attained enlightenment. The instant of his enlightenment was not an immediate realization. He had worked up to this for over ten years’ time. This began more than just ten years ago. This began from his youth, from his innermost contemplations and thoughts. It was an unceasing, continuous process. His aspirations to seek the Dharma grew and grew each day as he continued to build on them. This demonstrates how he manifested this life in the world. From a young age, he continued to think and contemplate until he took the right course of action to leave the palace. Getting to this point also took over ten years, and these ten-plus years were part of his youth.

All in all, from the Buddha’s birth to when He began to have these thoughts in His youth, this all happened in the same lifetime. How could such a young child have such transcendent thoughts and ideas? This all came from His past lifetimes, from infinite, countless kalpas ago. Journeying upon His vows, His power of vows accumulated over many lifetimes. He returned to this world without the slightest bit of confusion. As His wisdom grew with age, He was very extraordinary. This came from His past lives, not just from this current lifetime.

In the Chapter on Emerging from the Ground, Maitreya Bodhisattva kelp giving rise to doubts. He expressed these doubts by asking questions. The associates transformed by the Buddha demonstrated their fruition that they had constantly built up over the past at the Lotus Dharma-assembly, which led [Maitreya] to give rise to doubts. He also deliberately led everyone to raise their doubts. If no one raised their doubts, how would [the Buddha] respond to them? This gave Him a chance to respond to them. His response was that the sentient beings He transforms do not all have sharp capabilities. Lifetime after lifetime, [He transforms] sentient beings at various stages [on the path] who have yet to fully accept [the Dharma]. Those ahead [on the path] have already been transformed and have already achieved. What about the next group? They are presently being transformed and are in the process of achieving. As for those behind [on the path], they have yet to be transformed and have yet to achieve. There are still so many countless sentient begins who have yet to be transformed.

When it comes to the Buddha’s teachings although Sakyamuni Buddha taught them while manifesting in this lifetime and then entered Parinirvana, His affinities with sentient begins have yet to end. Because the founder of this religion in the Saha World is Sakyamuni Buddha, He is still duty-bound [to this world] until Maitreya attains Buddhahood. Only then will his duty come to an end. The era of Dharma-degeneration that we face now comes from how the severe karma of sentient begins has caused Right Dharma to fade away. Because the Buddha entered Parinirvana, disciples who were once truly close to the Buddha’s aspiration for spiritual practice slowly strayed away and grew scarce. So, Right Dharma has slowly faded away, and what is left is Dharma-semblance. There are still people who become monastic; aren’t they spreading the Buddha’s wisdom-life? Yes, they are spreading the Buddha’s wisdom-life by presenting the appearance of monastics. This “appearance” is a “semblance”. The era of Dharma-semblance. is when there is no Buddha present in the world. When it comes to right thinking, right conduct and right action, we lack these spiritual principles from that time.

Today’s monastics always present this appearance, [saying] “I am a monastic”. But their aspirations to seek the Dharma slowly weaken over time. The minds of unenlightened beings come laden with so many habitual tendencies. They bring afflictions and ignorance into their spiritual practice. When a practitioner with afflictions and ignorance. Is able to enter into a monastic community and present the appearance of monastics, will they start to eliminate their afflictions? It depends on their individual aspirations to seek the Dharma and whether that person is willing to change.

So, there is a disparity between the different capabilities, and this naturally manifests as the Three Vehicles. This is true for those of us how came later, but the Three Vehicle practitioners were present also during the Buddha’s lifetime. Although these Three Vehicle practitioners drew very near to the Buddha, they all had different capabilities. Despite their willingness to diligently advance, they still could not direct their thinking to come into perfect alignment with the Buddha’s. This is because sentient beings are hard to transform. It was like this even when the Buddha was in the world. The Buddha was very earnest, as were the disciples close to Him. [They said,] “I will engage in earnest spiritual practice. I have seen that life is filled with suffering, and I am very afraid of this. So, I will practice earnestly. These sentient begins incur suffering through their relationships with one another. Wherever there are people, the conditions [for] [suffering] will naturally arise between them. With a single deviant thought, these conditions will come to burden us and will continue to burden us in our next lifetime. When we are burdened, we have affections and suffering. So, it is much better to eliminate this burden completely. So, I will only practice to benefit myself. I do not want to come into contact with others. I do not want to be dragged down by them, either.” So, they only sought to benefit themselves and earnestly worked to eliminate their afflictions and their ignorance. Thus, they were Small Vehicle [practitioners]. They depended on the Buddha’s voice to attain realization and awakening, but they ignored how the Buddha said that they must transform people. They were afraid of this teaching, so they [only] focused on eliminating their afflictions and ignorance and engaging in simple-minded spiritual cultivation.

What about Middle Vehicle [practitioners]? They are very mindful. They understand the Buddha’s [teachings] of impermanence and the law of karma, but they fear going among people. They also do everything they can to avoid being defiled by others. They also do their best to avoid people. So, they fail to form great aspirations and are unwilling to spread the Dharma to future generations, even though the Buddha’s teachings must absolutely be passed on. So, the Buddha, in a very mindful way, [said], “As you benefit yourself, you can benefit others at the same time.” To truly attain Buddhahood, we must reach the point where our heart goes out to sentient begins but we remain undefiled [by going among them]. This is true mastery.

The Buddha arrived at the Lotus Dharma-assembly after a period of over 40 years. He was determined to expound the One Vehicle Dharma and set the Three Vehicle Dharma aside. The aforementioned Hearers and Solitary Realizers were people of limited capabilities. The Buddha use [skillful] means to spur them on, and then began to teach the Lotus Sutra. Everyone should still remember how 5000 people left the assembly. The Buddha said, “It is good that they left. It is good that these people did not remain. Those who remain have the aspirations and have made vows. Not only are they engaging in the practices of body, speech and mind, they have also made vows and formed aspirations to walk the Bodhisattva-path”. So, He did not mind this at all 5000 people left, and Sariputra “thrice requested” [the Dharma]. Because this Dharma cannot be taught causally, if people lack the aspiration and the wisdom to accept it, when they receive the Dharma, they will not truly take it to heart, for a deviant purpose.

So, when it comes to these people, “It is good that they left”. Those who remained were focused and full of intent and had made vows to spread Right Dharma. Thus, the Buddha began to focus on teachings the Great Vehicle Dharma. So, it was in this way that He began to expound the Lotus Sutra. He began by expounding the Chapter on Skillful Means. We have come a long way; we are already on Chapter 15.

This is the Chapter on Emerging from the Ground. We have already come to this point where the teaching of the manifest [is finished]. In this chapter, during this time, the Buddha said He wanted everyone to completely understand that He had been manifesting in this world since Beginning less Time, and that He had transformed so many people. But [the disciples] were still within the “door of the manifest”, and they still did not understand completely. All they had was faith. They had faith that the Buddha does not speak lies. They believed every word the Buddha spoke was true and contained absolutely no falsehoods. So, they believed whatever the Buddha said, but they had yet to fully understand the Dharma. Because they still lacked full understanding, when they saw so many [Bodhisattvas] come to the assembly and [heard] the Buddha [discuss]. His past teachings of the manifest, they still did not understand this fully. So, the Buddha discussed His present lifetime, how He was born in the palace, the process by which He attained Buddhahood and how He transformed sentient beings and brought them to fruition. As a result, everyone gave rise to doubts. Because of these doubts, Maitreya Bodhisattva asked [the Buddha] [questions] on their behalf. [Speaking about these events], I have had to repeat myself so many times. Yet repeating so many times how Maitreya [raised] doubts is to emphasize [Maitreya’s] intent, that he wanted to ask [about these doubts]. This was because he hoped that the Buddha would explain one more time. Through the “teaching of the manifest”, not everyone would understand everything. They still did not understand. So, Maitreya asked about it on everyone’s behalf. He used an analogy about something unbelievable and unreasonable, the analogy of the young [father] with 100-year-old [sons] to represent. This [analogy] makes no sense at all.

“Indeed” [said Maitreya], “this doesn’t make any sense at all. No one can believe it. I hope the Buddha understands that these people, only have faith in the Buddha at this point. They have yet to fully understand the Buddha’s teachings. If this is how it is now, what about people in the future? If this is the case, it will be even worse. Future sentient beings will be even more stubborn. The minds of sentient beings in the future will be even more confused. With even more stubborn, unruly sentient beings, they will not only fail to accept the Dharma, they will even seek to contradict and refute the Buddha-Dharma and use the Buddha-Dharma itself to destroy it. So, Venerable Buddha, since this is the case, please, Buddha, explain again in more detail”.

During the Buddha’s lifetime, the Three Vehicle practitioners individually “eliminated their own delusions and realized the principles”. Each practitioner had only eliminated their own, individual delusions. They had not completely eliminated all delusions. The Hearers eliminated the delusions of Hearers, and Solitary Realizers eliminated the delusions of Solitary Realizers. What about the Bodhisattvas? The newly-inspired Bodhisattvas had formed aspirations, but they did not fully understand the Dharma. They were in the process of being transformed or would be transformed in the future. These were the newly-inspired Bodhisattvas. The Chapter on Emerging from the Ground also mentions these newly-inspired Bodhisattvas. None of them had full understanding yet. These were the Three Vehicle practitioners. Those presently at the Buddha’s Dharma- assembly all had faith in the Buddha’s teachings. “I believe everything the Buddha says, but I do not fully understand it yet. By “eliminating their own delusions and realizing the principles”, they reached their own level of understanding. They each had their own level of understanding and their own level of wisdom. They were all already engaged in diligent practice and were all walking this path. It is just that they had only opened a small path; they had not yet opened the broad path. Everyone had their own direction. They believed in the Buddha, but they were unable to understand the Buddha’s teachings fully. Because of this, as they spread the Dharma, they went from the era of Right Dharma and slowly came to the era of Dharma-semblance, which then turned into the era of Dharma-degeneration. Now, we are in the era of Dharma-degeneration “Dharma-semblance” is very similar [to Right Dharma]. The monastics who engaged in spiritual practice during the Buddha’s lifetime had already passed away. There is no way [the Dharma] could live on the way it did when the Buddha was alive. That would be totally impossible. So, how could there still be any Right Dharma? Although this is “Dharma-semblance” and [the Dharma’s] principles are inherently formless and intangible, we are still here to pass on the semblance of the Buddha-Dharma. But deep inside, do we fully understand the Buddha’s intent and the true principles? Do we?

This is how our principles, although formless, are still here. The Buddha [came] for the sake of this world, but what is very important is that there needs to be appearances to pass on in this world. Who do the monastic disciples of the Three Treasures receive respect? Of course, everyone should respect the Buddha, and everyone should respect the Dharma but when it comes to monastics, if it were not for our spiritual practice, we would be just like everyone else.

However, this was a Sangha, and He also had lay practitioners as His disciples in order to protect the Buddha-Dharma, they also had to respect the Buddha. the Dharma and the Sangha they upheld inward cultivation while outwardly protecting [the Three Treasures]. Those who are monastic practitioners. Must also do their utmost to dedicate their lives by earnestly and sincerely practicing the Buddha-Dharma. We must form aspirations to spread the Buddha-Dharma. If we are able to engage in inward cultivation, we will be able to attain external protection. For there to be Living Bodhisattvas all over the world, we also need to rely on lay people. Every must share the Buddha’s intent and return to the broad, great path. So, we must quickly clear the way so it will open into a bright, great path. We must engage in spiritual practice to “uphold the Three Studies of precepts, Samadhi and wisdom”. no matter what afflictions we eliminate, we still need precepts, Samadhi and wisdom, and we must persevere in upholding our long-lasting great vows. We must do this continuously, not just lifetime after lifetime, but in every moment of every day, we must make vows to “develop this wisdom”. once we have made great vows, we will be able to face all people and matters with wisdom.

We have discussed [the following] before. “We must turn our five consciousnesses into all-accomplishing wisdom. We must turn the sixth consciousnesses into profound discerning wisdom. We must turn the seventh consciousnesses into universal equality wisdom. We must turn the eighth consciousnesses into great perfect mirror wisdom.”

In every moment, constantly, as we face all people and matters, regardless of what we encounter, we must exercise our profound discerning wisdom. So, we must work hard to be mindful. The Buddha-Dharma is part of our everyday lives, and it is everlasting. “Everlasting” does not only mean that it has been here a very long time. It also means that in every moment, including temporary moments in time, there is no moment where it stops to rest. So, I have also spent a while telling everyone about uninterrupted practice, practice with nothing further, extended practice and practice and with reverence. These are terms from the Buddha-Dharma. I have been deliberately repeating these terms over and over so that everyone will hear them, have them sink in remember them and apply them in everyday life. We absolutely must spread the Dharma. If you fall to remember it, we will be unable to use it in everyday life, and the Buddha-Dharma will have no way to remain in this world. We must apply the Buddha-Dharma in our interpersonal interactions to grow our wisdom-life. So, we must “turn knowledge into wisdom.

Whether it is the five consciousnesses or the sixth, seventh or eighth consciousnesses, we must turn them all back into wisdom. this way, in every moment, for the long term, with no interruptions and with nothing remaining, we must continuously engage in spiritual practice without ever ceasing. If we are able to do this, we will attain the path. We will be walking upon this great path. So, for a while now, I have been telling everyone to “clear a path”. “The sutras [are a path].” When we listen to the sutras, we are actually getting ready to open up a path. Once we open up the path, there will be no obstacles before us. Our path will be clear. The way will be and the path will be clear. Then, how do we pave it? We all must pave it [together]. We must engage everyone with the matters of life.

The Lotus Sutra is our path in life, and if our path in life merely consists of listening to the sutras but not opening up a path, we will never be able to reach the end. So, we must listen while we pave, paving it as we clear it, we must do this. So, everyone, please be mindful because the Chapter on Emerging from the Ground will soon come to an end. We still need to remember. We must remember these teachings so that we will be able to spread the Dharma.

In the previous sutra passage, [Matreya] said, “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? 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.

This was still Maitreya speaking in verse. There were so many of these Bodhisattvas who had suddenly emerged before the Buddha and also made very reverent offerings in accordance with etiquette. They made reverent offerings in an orderly fashion to honor the Buddha and pay respect to Him. It looked like now that the Buddha had awakened. So many Bodhisattvas came to affirm that it was. Sakyamuni Buddha who had transformed them all. They were so reverent, thus their attitude was like that of 100-year-old men, such old men, coming to pay their respects to a very young man, saying, “This is my father.” The principle is same. This is why Maitreya Bodhisattva reiterated this in verse after the prose. So many people were unable to believe this. “Venerable Buddha, please explain this in detail so that everyone can dispel their doubts, especially for those in the future.

So, the following sutra passage [repeats] the same [analogy]. “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 believe this.”

By “in the world,” [Maitreya] meant not just those who were present at the time, but people in the distant future as well; he feared that they would harbor great doubts.

So, in the next sutra passage, he went on to say, “The World-Honored One is also like this. He has attained enlightenment very recently. Yet all these Bodhisattvas have firm resolve and have no fear or timidity. For countless kalpas, they have practiced the Bodhisattva-path. Being skillful ansereing questions, they have fear in their hearts.

Indeed, this was the analogy he used. The World-Honored One was like [the young man]. “in fact, Sakyamuni Buddha, You only attained Buddhahood not long ago. So, when You say You transformed so many people, this is really hard to believe, because these people already have such firm resolve and vows and are very magnanimous. They are not the slightest bit timid. Everyone is very bold. On such a great occasion as this, everyone is very dignified, and they appear to be very experienced. So, how could it be possible that in such a short period of time, they have completed their spiritual cultivation? This really is hard to believe”. So, these people seemed to have been practicing for a long time. Judging from their level of practice and study, they must have spent countless kalpas practicing the Bodhisattva-path. This could not have been accomplished [recently]. This must have been the case.

So, to express this, Maitreya Bodhisattva conveyed everyone’s doubts regarding what they saw at the Dharma-assembly. These Bodhisattvas had achieved such great fruition. So, this is how they were described. Their fruition was no short-term matter. It must have come from long-term practice. These Bodhisattvas must have already “actualized the Six Paramitas in all actions”. They had been coming and going on this path for who knows how many times. These Bodhisattvas were already accomplished. So, they were very used to coming and going. They were very skilled in their practice. How could the Buddha say that He had only transformed them after attaining Buddhahood? They had gone among people and, “Being skillful at answering difficult questions, they had no fear in their hearts”.

Being skillful at answering difficult questions, they have no fear in their hearts: They were skillful at manifesting wholesome provisional means to tactfully transform others. They were subtle and refined in how they gave teachings in response to capabilities. In resolving doubts and difficult questions, their minds were perfect and nimble, and they had no fears.

These people, even if we asked them more difficult questions and made things hard for them, they would be able to answer them all. They would be able to dispel all the doubts and confusion of sentient beings. Their inner cultivation was already very solid. They were very steady. No matter what difficult questions people asked to contradict them or argue with them, they would be able to explain everything very smoothly and help convince them all. This is what it means to be “skillful at answering difficult questions”. They were able to have unobstructed eloquence. Unobstructed eloquence is “unobstructed Dharma”. They had no obstruction in cultivating the Dharma. As for “unobstructed meaning,” they could analyze the Dharma without obstruction. “If you keep asking, I will explain it further”. As for the words and methods we need to explain [to others], [they require] “unobstructed rhetoric”. They also had rhetoric and could use all kinds of words to answer them. And when it came to them personally, they’d say, “I will never get tired of your questions, because questions about the Dharma bring me joy. I can teach the Dharma constantly”. This is called “unobstructed joy in teaching”. These are the Four Kinds of Unobstructed Eloquence. In order to have “unobstructed Dharma,” we must be very replete in the Dharma and also be very proficient in analyzing the Dharma’s meaning and principles. Our language must be very clear, and we must not worry about getting tired. We must be willing to teach continuously and always take joy in teaching. This is what it means to be “skillful at answering difficult questions”. These Bodhisattvas were already very accomplished. “They had no fear in their hearts”. No matter how stubborn people who tried to dispute them might have been, they would always remain unobstructed. These Bodhisattvas were so accomplished. How could they be the Buddha’s disciples? How could they have attained fruition so quickly? They were already “skillful at manifesting wholesome provisional means to tactfully transform” sentient beings and had “actualized the Six Paramitas in all actions”. They were already very familiar with these actions. They were able to “give teachings in response to capabilities”. Their methods were also very refined. These people had it all. They were perfect. These Bodhisattvas had already reached the state where they were nearing Buddhahood. Thus, “resolving doubts and difficult questions” was no problem for them at all. So, “their minds were perfect and nimble”.. Their minds were so perfect and nimble that they were like a gushing spring, from which the Dharma [flowed] unceasing. Whether it was the Dharma’s principles or words, they eloquently surged forth. “They had no fear” They did not fear people disputing them, nor fear answering people’s questions. This is what these Bodhisattvas were like.

So, we must be very mindful. This group of Bodhisattvas were Bodhisattvas of great fruition. These Bodhisattvas of great fruition were the disciples that the Buddha, Sakyamuni Buddha, spent many lifetimes teaching and transforming. Now, these were great Bodhisattvas. They had already been brought to fruition. This should be the causes and conditions. He wanted to explain. Of course, beside these accomplished Bodhisattvas, there were those who were still achieving during the Buddha’s lifetime. They had already accepted the Buddha’s teachings, but during that short period of time, the Dharma was still very new to them. This is called the state of “achieving”. Then, there is the future state of having “yet to achieve,” having yet to be transformed, having yet to achieve. During the Buddha’s time, we had yet to be transformed and yet to achieve. This is where we are now. We still have yet to achieve.

So, now that we still have yet to achieve, we must be very mindful and quickly put the Dharma into action. Having heard the direction [we must take], we must mindfully clear the path. We must earnestly take this teaching to heart to reveal the direction of this path. We must be firm in our aspirations.

In the next sutra passage, [Maireya] said, “They have a patient and resolute mind and are upright with might and virtue. They are praised by the Buddhas of the ten directions. They excel at explaining in detail. They take no joy in being among the crowds, but always take joy in being in Samadhi. To seek the path to Buddhahoood, they abide in the empty space below”.

Now, he continued speaking. Those who are achieving and have yet to achieve all have the same [aspirations]. There was also a group of Bodhisattvas who had come leading people with them. Do you still remember these leaders? They led so many people, but they had yet to achieve complete fruition. They were still in the process of achieving. “They had a patient and resolute mind and were upright, with might and virtue”. They were also very patient and were willing to be in this Saha World. Whether they had achieved or were achieving, they all had this resolve to keep walking this broad, great path.

They have a patient and resolute mind and are upright, with might and virtue: They were able to be patient and had no doubts in their minds. Their bodily appearances were proper, and they possessed great might and virtue.

They were “patient.” There were no doubts in their minds. They had already taken the Dharma to heart; they had no doubts at all. They knew that they must go among people and perfect the practice of bringing peace and joy, the Four Practices of Bringing Peace and Joy. So, their minds were very free and at ease, and they had no doubts in their minds at all. If they had doubts, they would have no peace and joy. They had no doubts, so they were very peaceful and joyful. “Their bodily appearances were proper, and they possessed great might and virtue.” Thus, “ They were praised by the Buddhas of the ten directions. They excelled at explaining in detail.” These [Bodhisattvas] who emerged from the ground were “all praised by all Buddhas of the ten directions.” Because they had already established firm resolve, they had no doubts; they were very diligent. “They excelled at explaining all teachings in detail.” They heard the Dharma and took it to heart. They listened to the Dharma, taught the Dharma and spread the Dharma. This was their direction. “They excelled at explaining all teachings in detail.” They had this ability. So, “They took no joy in being among the crowds, but always enjoyed being in Samadhi. To seek the path to Buddhahood, they abided in the empty space below.” We have discussed this sutra [passage] before.

They take no joy in being among the crowds, but always enjoy being in Samadhi. To seek the path to Buddhahood, they abide in the empty space below: They took no joy in being among the clamoring crowd, but always enjoyed tranquil practice and being in Samadhi. In order to seek the path to Buddhahood, they abided in the humble, empty and tranquil space below.

They transformed sentient beings without being defiled by them. As their thoughts went out to them, they could quickly bring them back in again. When they were physically among people, their minds would not be among people, meaning that when they were surrounded by chaos, their minds would not be defiled by this chaos. This never happened to them. When they were among people, their minds remained in their tranquil place of practice. They never played around with people; they did not act in a worldly manner. So, their minds were still able to preserve their tranquility. This is what it means to have right contemplation. Meditation is contemplation, skillful contemplation. Their mind was very tranquil, tranquil and clear. They practiced the Bodhisattva-path and actualized the Six Paramitas in all actions. They were already practicing the Bodhisattva-path. How were they able to break away from the crowd?

Their minds, their place of spiritual practice, were still tranquil and clear, always remaining in Samadhi. Among people, their minds would not be defiled, because their thoughts were very pure. This is like the Four Wisdoms we just discussed. With our five onsciousnesses, [we think], “What is this thing? Is it long, short or round?” We encountered something. When we encounter something, we must turn it into the so-called “all-accomplishing wisdom.” How do we make use of this thing’s wondrous application? This is not found in the value of the object. This is not something I possess. If we think we possess something, then we have already been defiled.
We have been defiled by the mundane world. But how do we make use of this thing’s wondrous application? We have also explained this before. So, we must turn the sixth consciousness into “profound discerning wisdom.”

We have discussed all of this before. This “profound discerning wisdom” is inside our sixth consciousness. We must find a way to bring together our thoughts bit by bit in service of the world’s sentient beings and complete the Bodhisattva-path to relieve sentient beings of suffering. This method of profound discerning wisdom is an example to help everyone understand. Otherwise, if people think that in order to transform sentient beings, we must not take joy in being among people, how will we ever transform them? We must transform sentient beings, but our place of spiritual practice is Samadhi. It is tranquil and clear. So, “To seek the path to Buddhahood, they abided in the empty space below.” They still remained upon this path. They did not think, “I will just practice for my own benefit.” They neither abided in emptiness nor existence. In this Saha World, they did not abide in emptiness or existence. They abided in the Middle Way. This is what these Bodhisattvas did.

So, they constantly practiced meditation. Their minds were always peaceful and still. So, “In order to seek the path to Buddhahood,” “they abided in the humble, empty and tranquil space below.” They were very humble and grateful. This is how [Bodhisattvas] serve without expectations. We must mindfully seek to comprehend this. When we read the words of the Buddha-Dharma, it seems like we read the words and explain their meaning, and that is that. In fact, what [these words] contain is unobstructed by time. The Dharma of that time is what we must put to use today. We must adapt it to the Dharma of our time. We must find a way to apply it in the world and apply it in our everyday lives; this is very important for us. We must spread the Buddha-Dharma today and pass it on into the future. From the era of the Buddha, it has been continuously passed down; we must apply it in the present and in the future. So, as we spread the Dharma, we must all be very mindful. We must make use of the Buddha-Dharma and apply it in this world, so we must always be mindful!

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
回頂端 向下
檢視會員個人資料
 
20181220《靜思妙蓮華》斷惑證理 轉識成智 (第1505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: