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 20181221《靜思妙蓮華》時期難信 願佛開解 (第1506集) (法華經·從地涌出品第十五)

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20181221《靜思妙蓮華》時期難信 願佛開解 (第1506集) (法華經·從地涌出品第十五) Empty
發表主題: 20181221《靜思妙蓮華》時期難信 願佛開解 (第1506集) (法華經·從地涌出品第十五)   20181221《靜思妙蓮華》時期難信 願佛開解 (第1506集) (法華經·從地涌出品第十五) Empty周四 12月 20, 2018 10:15 pm

20181221《靜思妙蓮華》時期難信 願佛開解 (第1506集) (法華經·從地涌出品第十五)

⊙心中閉塞障重,執妄意不開解,佛為說法,咸得開解,通達曉了;諸法實性,清淨平等,真如為實。
⊙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。
⊙「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》
⊙「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》
⊙「我等從佛聞,於此事無疑,願佛為未來,演說令開解,若有於此經,生疑不信者,即當墮惡道,願今為解說。」《法華經從地涌出品第十五》
⊙我等從佛聞,於此事無疑:此頌信佛隨宜應機所說,我等從佛聞如是說心自不疑。
⊙願佛為未來,演說令開解:更願解開未來不信破法罪業。願佛慈悲,為未來世初發心菩薩說令開解。
⊙若有於此經,生疑不信者:聞法者若有不解法中之義理,則易生疑惑,若不決疑,大有所損造業障道。
⊙即當墮惡道,願今為解說:是即懇切請求解答難題疑問。恐生毀謗,墮於惡道。願於今始明為解說。
⊙「是無量菩薩,云何於少時,教化令發心,而住不退地。」《法華經從地涌出品第十五》
⊙是無量菩薩,云何於少時:是諸菩薩恆沙無量難以數計。從地涌菩薩,世尊云何於少時間,作如是大事。
⊙教化令發心,而住不退地:教化示導令發道心,今皆住於不退之地。
⊙從地涌出,頌時期難信,言我等因從佛聞,以信佛故信佛所言,並不疑此事。惟此少時教化無量菩薩令住不退之道,實不易信,願佛為未來者解說,免致疑謗招罪。
上略開近顯遠已竟。

【證嚴上人開示】
心中閉塞障重,執妄意不開解,佛為說法,咸得開解,通達曉了;諸法實性,清淨平等,真如為實。

心中閉塞障重
執妄意不開解
佛為說法
咸得開解
通達曉了
諸法實性
清淨平等
真如為實

要多用心!心,我們日日談心,每天、每天都要告訴大家「多用心啊」!開頭是這樣,結束也是這樣,一句「多用心」。是啊,日常生活,什麼樣的動作不必用心呢?有用心,就會做得很圓滿;沒有用心,就會事事做不好,這就是用心的重要。何況我們學佛、聽法,法是真理,這個理一定要聽得進去,要會合我們的心,我們才有辦法起於動作。我們心與法若能夠會合,日常生活做事情就有方法,對人就「有法度」,這是一定的道理 ,這全都是源頭叫做「用心」!是,要用心。

「心中閉塞障重」。我們的心,心門若關閉起來,道就不通了;裡面無法出去,外面無法進來,將心門已經是關閉起來了,我們要如何吸收到佛法入心呢?我們哪有方法去對人呢?所以,我們要將心門打開,打開心門,自然讓法流通進來,將我們的心也釋放出去,心開闊,心包太虛,量周沙界,天地萬物的理諦。我們的心,心門若沒有開,要如何能夠看到,天下事物道理呢?所以,我們一定要將心打開,打開心,接納外面的進來;將我們聽進來的法,將它用出去,這樣才沒有障礙。要不然,我們將自己心門關起來,就是拒絕了法進來,這樣我們永遠不會進步。「悶」,就是將我們自己的煩惱無明,這樣悶在自己的內心裡、悶在我們的心性之中。

我們的心、我們的本性,本來是心靜寂清澄,我們的心,本來是清淨無染,我們的性,是如來本性,就是我們自己將心門封起來,所以那個悶氣就在內心之中,囤積著的就是煩惱。就像一個桶子,原來的東西,我們沒有清洗過,裡面還有溼、還有髒污,儘管你現在沒有再丟髒的下去,那些溼和髒的,你沒有清乾淨,桶子沒有清乾淨、擦乾,很肯定,這個桶子溼又髒。儘管你沒有再扔垃圾,這個桶子用蓋子將它蓋起來,它自己悶在裡面,溼氣、髒污、不乾淨,你若將它悶幾天,久久將它打開,那個桶子底部就發臭,那個裡面發霉,東西又更嚴重的髒。同樣的道理,我們過去的髒污沒有清,煩惱無明沒有除,儘管這時候說:「我不可以再造業了。」就這樣心門關起來,舊的沒有清掃出去,法沒有進來,沒有去用功,同樣那無明囤積、閉塞,無明囤積了,又沒通透出去,同樣那個障在裡面,一直一直衍生、一直衍生。

所以,這對心性,還是不得開解,所以他會一直執迷,執在妄。凡事不通,法沒有進來,對理,空空無解,這種妄,執的是過去;過去,過去就過去了,但是還是很執著。這種執妄,執過去的,執過去的煩惱、得失的煩惱等等,還很執著。這意不開解,還是執著過去那種的煩惱無明,不開解,不會通啊!這業力,這樣愈來愈增加,造成了心理病態,對事,事情都看不清楚,所以做事情就妄動,這樣就又造業!所以我們心門要打開,要用功清理過去錯誤的執著,我們要接法入心,讓我們的法在心中,能夠幫助我們慧命增長。所以要很用心,心中不要閉塞,增加我們的業障。因為關著,業障在那個地方,一直悶、一直發作,這樣那個妄執永遠不會開,永遠就是業累重重。把握時間,接受佛法,法譬如水,來洗滌我們內心的垢穢,讓我們的心,堵住的東西將它沖乾淨,我們事事皆通、理理皆達。

若這樣,佛法,佛陀為說法,「咸得開解,通達曉了」。佛陀的法,儘管佛已經相隔我們現在,是二千多年了,人間的時間,總是那麼的短,這樣一轉眼二千多年了。但是佛的法,雖然正法、像法都過去了,現在還留著文字,我們現在要趕緊,根據文字所留下來,用心去體會裡面的道理。我們還有這樣的痕跡,可循這個法去走;讓我們知道方向,方向既知道了,這個路痕,只是雜草已經這樣,完全叢生起來。只要知道方向是這樣,按照這個路的痕,我們趕緊將草、雜樹趕緊開,再次開,將草除開,讓它的道,明顯再顯現出來。

前面的人在開路,已經有那個方向;諸佛菩薩,佛陀已經開路了,菩薩接在後面鋪路,也是開路。因為時間久了,這條久長過來的古道,很久沒有人在維修了,所以雜草叢生。我們現在就要依據著,這個方向、路痕,我們要趕緊發心,身體力行,這樣將它開出來。就是按照那個方向,能夠看到,看到方向的痕跡,那個「跡」我們已經了解,我們就開始用心,再更清楚、安全,要很清楚、很安全,憑這條路這樣整理,將它開過去,這就是我們現在的任務。佛陀為說法,「咸得開解,通達曉了」。路我們若沒有開,我們只是說,「我知道、知道!」知道,但是你所看的,是一片的亂草、雜樹,沒有去整理它。只要我們動起手來,去整理它,果然就是一條路,我們會走得很歡喜,我們會開得很自在。不只是自己進步,後面的人也跟著進步,走,這「開解、通達、曉了」了。

過去佛陀的時代,豈不就是這樣開呢?佛的弟子,菩薩,發心的菩薩,不就是這樣接下去,一環一環,這樣接下去,所以才有正法的時期,才有像法的時期,這樣經過到這個時候。雖然說是「末法」,幸好,幸好「正法」的時期,口口傳頌,「像法」之時,字字刻畫下來,我們在「末法」,才有這樣的文字、圖樣,可看、可學。我們現在若不趕緊發心,連這個文字,現在這個時代,再下去可能連文字,就都消滅掉了。因為現在都已是電腦化、電子化,什麼樣的文字,紙張、筆寫的,這些都已經,大家都將它簡化了,用電腦不斷就這樣,將文字輸進去電腦,就這樣,COPY、COPY,一直過去了。電腦不斷在汰舊換新,不斷在換;電腦一定要靠著電源,若是一些有形的物質,那個形都歸入電腦去了,靠電腦來用。若這樣,有朝一日發生什麼事情,只是一次,剎那就好,短暫的時間,可能要再找這樣的文字,就都沒有了。

在年輕的時代,看到佛經裡面有說,到了將來法滅時,「末法」之後的過後,法會滅掉,連文字都一時消失。我一直覺得:哪有可能?字寫下去就寫下去了,刻的就都已經刻了,哪有可能文字一時消失呢?我這時候相信,不只是相信,我這時候很擔心,不只是有可能,這種的瞬息之間,這些文字,你如何叫它,都叫不出來了,千呼百喚就是無法出來,這是很擔心的事情,所以我們要很用心。所以我們要很用心,唯有法入心來,是最永恆,今生來世,隨我們的業識這樣能夠一起。所以,就像佛法的「四智」,那就是我們轉識為智。

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

這根、塵接觸,就是五識,這個五識,我們了解了,我們若轉五識,那就是在根、塵會境之時,好好轉為我們的智,這個五識就轉為「成所作智」。而在我們在「成所作智」,這些東西不是擁為己有的欲念,是要如何利用,轉第六識,那就是「妙觀察智」,好好細思。人間疾苦、苦難偏多,我有多少的量、我有多少的東西,我能夠有多少人間的物質,應該如何及時幫助苦難、拔除苦難?這種要用妙觀察。人生苦到什麼程度?欠缺的是什麼?除了物質欠缺,心靈需要的是什麼?這種要用,很用心去思量,這妙觀察,好好用心思量。所有我們接觸到的根、塵會合起來,能夠化有形為愛的力量去付出。要如何集更多人的力量,去幫助更多人?這種的妙觀察,所以「轉六識為妙觀察智」。

而我們人人,為什麼那些人,與我們都沒有關係,他們的災難離我們那麼遠,為什麼我們要去關心他們呢?眾生平等啊!與天地共生息,我們的佛心是愛天下眾生,我們既知,不忍眾生受苦難。尤其是佛陀教我們行菩薩法,我們就是要發揮這一分,眾生無遠近的差別、沒有形象的差別。只要你聽到,就是與你有緣;只要你知道,就是與我們有關係,所以我們要及時付出,叫做「轉七識為平等性智」。眾生平等、佛性平等,「心、佛、眾生三無差別」,這既無差別就是平等,所以「轉七識為平等性智」。

「轉八識為大圓鏡智」。這些動作全都對了,所造作的結果呢?那就是我們要歸納我們的八識;我們的八識,要如何清淨呢?這個八識完全清淨無染,回歸於九識,就是真如本性,佛清淨無染的本性。所以,我們應該要很用心,我們要在發揮這分愛的力量,不要輕視一切,要很用心,我們要好好用在,我們日常生活中。所以我們,「佛為說法,咸得開解,通達」,這就通達了。我們「轉識為智」,這就通了;外面所接觸的,與我們的「成所作智」,就通了。我們好好去用心處理,轉第六,那就是「妙觀察智」,那不就通了嗎?第七的「平等」、第八的「大圓鏡智」,一切的境界明明暸暸,我們完成了。

就像,美國的慈濟人,(哈維颶風)他們一個郡、一個市、一個區,不斷一直去發放,一直就是忙在那個地方,做完一個地方,結束一個地方,這樣慢慢慢慢讓大家,恢復上班、整理等等,每一個地方做完,那就是一面鏡子,沒有在執著,只是圓滿了,歡喜那個境界開始在恢復。人力,號召著一些年輕人,開始也一直幫忙打掃,土地、住宅慢慢乾淨起來,這個境界愈來愈清,這不就是「大圓鏡智」嗎?全都完成,結束了,回歸於清淨的鏡,可以移動到其他的地方,就不用一直在這裡,這個境界,那就完成了。心鏡,再宏觀天下,這就是通達,所以這個道,「佛為說法,咸得開解」,通達無礙。

好,來看前面的文:「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》

前面的文這樣說,世尊也是這樣,他就是這樣循循善誘,所以有這麼多的菩薩;這些菩薩,其實是累積長久的時間,把握時間長久教化,所以累積這麼多菩薩,量,已經不斷不斷,難以計算,這樣的量出來了。但是現場的人,忽然間看到這麼多人湧進來,所以心疑,不只是現場的人,那就是為未來人的疑,彌勒菩薩來問,做了這樣的譬喻。「父少而子老」,這種的譬喻來說,就像這樣的事,要合這樣的理,無法合得起來。世尊,同樣,您得道以來時間是這麼近,若說您今生此世,成佛了、說法了,時間算來四十多年,很近,時間。」

「是諸菩薩等,志固無怯弱」。菩薩的志願已經那麼堅固了,而且是這樣,那麼老練。所以說這些菩薩,若說佛陀,今生此世成佛度化,好像這樣道理配合不起來,大家想不通,所以有懷疑。因為這些菩薩,人中巧問答,應該這修行是很久,不是短時間修行的。這些菩薩應該來來回回,那忍辱,在忍耐的時間很長久,在度化眾生的經驗也很久了,應該是這樣,付出的量也應該很多。

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》

所以,「端正有威德」。這是十方諸佛,人人都會讚歎,每一尊佛堪得讚歎這些菩薩。這些菩薩已經在人中,心,那麼的穩定,不論人眾的憒鬧,他們就是那麼的恬靜,這全都是心在禪中,寂靜清澄。

這麼多的菩薩,只是一心一志求佛道,所以他們所住的地方,不著空、有,他們就是行在中道。這是很不容易啊!所以是一群大菩薩,說是佛所度的,這一輩子所成就的,很難相信。這大概就是這樣。

接下來這段文這樣說:「我等從佛聞,於此事無疑,願佛為未來,演說令開解,若有於此經,生疑不信者,即當墮惡道,願今為解說。」

我等從佛聞
於此事無疑
願佛為未來
演說令開解
若有於此經
生疑不信者
即當墮惡道
願今為解說
《法華經從地涌出品第十五》

這裡就很明朗,彌勒菩薩已經說出來了。我們大家本來就是很相信佛,我們對這件事情是無疑,我們只是隨這樣的根機新發意菩薩的根機,與未來世眾生的剛強,隨這個未來和現在初發心的人,來代替他們疑,代替他們問。若對我們來說,我們都無疑,相信佛是真實語者。」這就是,這段文就是,「頌信佛隨宜應機所說」。

我等從佛聞
於此事無疑:
此頌信佛
隨宜應機所說
我等從佛聞如是說
心自不疑

佛陀是隨根機、隨時機,隨人的根機而說法,應時機而說法。所以佛陀他是這樣,對什麼樣的根機,說什麼樣的法,這是佛陀的巧妙度化眾生,根本都是不離開真實語。所以,彌勒等就是「從佛聞如是說心自不疑」。彌勒與資深的菩薩,絕對是沒有疑問,常常隨佛的弟子也沒有疑問,只是新發意的菩薩與未來眾生,因為這樣,他才代疑、代問。

願佛為未來
演說令開解:
更願解開
未來不信破法罪業
願佛慈悲
為未來世
初發心菩薩
說令開解

「願佛為未來,演說令開解」,這就是希望很懇切、期待。願佛開解未來不信破法的罪業。「佛陀若沒有將這件事情,解得很清楚,後面的人若是心中存疑;疑,就容易生誹謗,沒有真實的相信,也沒有接受,所以容易就破您的法。所以希望佛陀,要將法很清楚分析。」所以,「願佛慈悲,為未來世初發心菩薩,說令開解」。要不然,讓他們造成了,那個破法的罪業,就不可了!人生本來就是這樣!有的人對你做的,大家對你們的重視,我會忍不住,我會不堪忍,我會想種種的法,要破壞你。這樣我是不是造業呢?是哦,我就是造業了。

若有於此經
生疑不信者:
聞法者若有不解
法中之義理
則易生疑惑
若不決疑
大有所損造業障道

這心生惡念,不去成就人的善,又要破壞人的善法,找一些莫須有的事情,這樣要來誣賴等等,這是在世間是時時都有的。

這是凡夫一疑,或者是不接受、排斥,他就會有這樣的疑。不只是疑,就會生出種種的障礙,造出很多的是非。這是很可怕的人間啊!〈安樂行品〉,佛陀就已經對我們說過了,彌勒菩薩也就是擔心這樣,所以希望佛陀詳細解說。所以再來就是,「即當墮惡道」。

即當墮惡道
願今為解說:
是即懇切請求
解答難題疑問
恐生毀謗
墮於惡道
願於今始明為解說

若大家有生疑了,生出了這種心靈不軌,或者是看你修行很好,他也無法可忍耐;大家的讚歎,他心就會有那種惡心、惡念,這樣產生起來,這就墮惡道。我若這樣的造業,毀法、謗法,毀掉了善、去毀謗善,這樣我將來,我的業也很重哦!所以要墮落惡道。今生帶著惡的種子到來生去,那就由不得自己了,所以請佛要好好將這些事情,說清楚了。「是即懇切請求,解答難題疑問」。請佛要好好將這些事情,要說清楚,所以就是懇切求佛,來解答這個疑題。恐怕有人生疑,故意生疑。我們若將它解釋好,更多人了解清楚,就不會受那故意毀謗,影響他們的道心,就是要好好用心。所以常常說,舊法要新知,若有人說什麼事情,我們就要去更正他,更正是很重要的。我們知道、我們清楚,我們才能夠對那種不知道,或者是故意,我們才有辦法去為他解釋,所以我們還是要很用心、要清楚,請佛要好好讓我們了解。「恐生毀謗,墮於惡道」。擔心毀謗我們的,或者是我們不明瞭,就這樣被他影響了,這樣很可惜,也會墮惡道。故意毀謗人的人,或者是半途而廢的損失,這就是不可發生的事情。所以,「願於今始明為解說」。現在開始,希望佛這樣完完全全,全都讓大家知道,一直到未來的人更清楚。這是彌勒菩薩對佛陀的懇請。

再接下來這段文這樣說:「是無量菩薩,云何於少時,教化令發心,而住不退地。」

是無量菩薩
云何於少時
教化令發心
而住不退地
《法華經從地涌出品第十五》

「希望佛陀能夠說出了,這些菩薩,量這麼多,能夠這麼有成就,尤其是佛陀成佛這麼短的時間,為何能夠教化這麼多的菩薩,集這麼多菩薩來到靈鷲山?這些因緣我們看得到,這些因緣到底是如何來?如何讓他們發心,能夠持那麼長久的時間,一直到現在佛陀成佛了,這個場面這麼有成就?看看這些菩薩都是不退的菩薩,請佛陀來為我們開示。」

是無量菩薩
云何於少時:
是諸菩薩恆沙無量
難以數計
從地涌菩薩
世尊云何於少時間
作如是大事

這意思就是告訴我們,菩薩如恆河沙無量,難以計數。開頭他們陸續來的時候,從地湧出,那個數這樣一直累積,那個菩薩恆沙無量,難以數,去計算。這麼多的菩薩,這樣全都湧現出來。「世尊云何於少時間,作如是大事」。是如何安排?怎麼這樣,在一個時間內,全都從地湧出呢?這是為何有辦法,這樣這麼的大量,無法計算?

這些人現出,就是來印證佛法長久在人間,這個教化是如何長時間的教化?過去如何教化?在「跡門」之中,佛陀說了很多教化的因緣,累積那麼長久。既然那麼長久,怎麼會在現在成佛這個時間,沒有很長,有辦法這樣號召這麼多人來,讓大家看到?總是全都這麼有成就,不退轉的大菩薩。這因緣到底是如何教化?讓大家能發心,長久的時間如何教化過來?

教化令發心
而住不退地:
教化示導令發道心
今皆住於不退之地

所以這個「教化示導,令發道心,今皆住於不退」,這些人都是在不退的地位。他們絕對不會受環境所污染,不會,他們一定人人都是入人群,而不受人群污染,那念心真的很堅定。

「從地涌出」。那就是這個時期那麼長,那麼長累積來所度的人,時間這麼長,累積下來。或者是在目前人看得到的,是這麼短的時間;看不到的,佛陀說的是很長、很長,無始劫來的修行度化。「此是我子,我之所度化」,這佛陀能夠這樣說,但是明明在今生此世,時間就不長,才四十多年的時間,如何能夠累積這麼多呢?這所以難信。

從地涌出
頌時期難信
言我等因從佛聞
以信佛故信佛所言
並不疑此事
惟此少時
教化無量菩薩
令住不退之道
實不易信
願佛為未來者解說
免致疑謗招罪
上略開近顯遠已竟

「言我等因從佛聞,以信佛故信佛所言」。因為我們大家,一直就是聽佛的法,所以雖然彌勒菩薩這樣的表達,「雖然我們對佛,不是十分十分徹底了解,但是我們很相信,佛所說的,絕對是不虛妄,絕對是實在,所以我們是不疑」。但是,這件事情真的顯在眼前,今生此世人人都知道,佛陀出皇宮去修行,成佛到現在,那個時間沒有多久,是如何能夠教化?現在,看得到的就是這樣。

所以,令這麼多的菩薩,「令住不退之道,實不易信」。彌勒菩薩實在是要告訴大家,「就是這樣,大家雖然信佛,但是這個道理,要將它會合起來有困難,所以大家很不容易相信;不懷疑佛,但是這個法很不容易相信」。所以,「願佛為未來者解說」。不是只為現在的人,未來的人,讓未來的人能夠了解,「免致疑謗招罪」,不要讓後面的人,若遇到有意來毀謗、迫害的人,所影響了。有意要來破壞,我們若心沒有很堅定,就容易被搖動過去了,所以要讓善男子,前面的文,後世善男子、善女人,要讓他們能夠有信心,讓他們很清楚,遇到要來加諸於破壞的人,他們就清楚明白,懂得去應對它。這是彌勒菩薩的用意。

所以不用致有疑,讓有心要行善,好事情的人,聽到人家毀謗就被影響。這種人心險惡,自不能為善,還要去破壞人的善法,這種事情也很多,所以我們也就要很用心,事事要體會、要了解;了解我們到底在做什麼,這我們要很清楚。所以,不用致有疑,讓人毀謗,招了罪業,自己受影響停歇下來。這就是前面彌勒菩薩,代替眾生顯這個疑來問佛,無非就是要讓我們人人,能更加清楚、更加了解。

沒有錯,我們要清楚、我們要了解,我們法法要通,事事要能夠達,能夠了解、通達,事、理我們都要通達。所以,「事」,記得,轉五識為什麼?「成所作智」。轉六識?「妙觀察智」。轉七識?「平等性智」。轉八識?是啊,我們的「大圓鏡智」很重要,山來照山,水來照水,山河大地不礙這面鏡子,淨、污,不礙這面鏡子。我們能夠心時時安然自在,靜寂如虛空,不受濁氣污染。但是,你不受它的污染,你也要很清楚,你若不清楚,這面鏡子若模糊了,聽人這樣說,輕輕的「無明風」一吹,我們的煩惱障,就將我們障礙起來,此路不通,善法無法向前走。所以我們要時時多用心!
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20181221《靜思妙蓮華》時期難信 願佛開解 (第1506集) (法華經·從地涌出品第十五) Empty
發表主題: 回復: 20181221《靜思妙蓮華》時期難信 願佛開解 (第1506集) (法華經·從地涌出品第十五)   20181221《靜思妙蓮華》時期難信 願佛開解 (第1506集) (法華經·從地涌出品第十五) Empty周六 2月 09, 2019 2:14 pm

Explanations by Master Cheng-Yan
Subject: The Buddha Opens Us What Is Hard to Believe (時期難信 願佛開解)
Date: December.21.2018

“Our minds are blocked by heavy obstructions, attached to delusions and are unable to open up and understand. The Buddha expounded the Dharma for us’ so that we can open up our minds and understand, connect with and comprehend it. The true nature of all Dharma is pure and equal. True Suchness is what is true.”

We must be mindful. We are constantly discussing the mind. Every day, I tell everybody to be more mindful. From start to finish, I am always saying just one phrase, “always be mindful.” Indeed, in our everyday lives, is there anything we do that does not require mindfulness? If we are mindful, we will do things flawlessly. If we are not mindful, we will do nothing well. This is why mindfulness is so important. Moreover, as we learn from the Buddha and listen to the Dharma, the true principles, we must listen to these principles and bring them into our minds. Only then can we act upon the Dharma. If our minds can become one with the Dharma, we will find ways to handle the matters of our daily lives, and we will “have the Dharma” to deal with people. This principle is certain. This all begins with mindfulness.

Yes, we must be mindful. “Our minds are blocked by heavy obstructions.” If we shut the doors of our minds, the path will be obstructed. We will have no way to bring out what is inside us and no way to bring what is outside inside us. When the doors of our minds remain shut, how can we ever take the Dharma to heart? How can we find a way to deal with others?

Therefore, we must open the doors of our minds. If we open them, in due course, the Dharma will flow into us, and we will free our minds. Then, we can broaden our minds to encompass the universe and embrace the boundless worlds within it. Everything in the world has its principles; if we do not open our minds, how will we ever be able to see the principles behind all things in the world? Therefore, we absolutely must open our minds to let in the world around us. We must take in the Dharma that we hear and put it to use so that we will be unobstructed.

Otherwise, if we shut the doors of our minds, we are refusing the Dharma entry. Without it, we will never move forward. When we shut ourselves off, we shut our afflictions and ignorance inside our minds, sealing them deep inside. Our minds and our intrinsic nature are inherently tranquil and clear. Our minds are inherently pure and undefiled. Our nature is the Tathagata-nature, but we seal off the doors of our minds, keeping our melancholy feelings inside us, piling up afflictions.

[Our mind] is like a wastebasket. We have never cleaned it out, so it says damp and dirty inside. In this case, even if we stop throwing dirty stuff into it, if we do not clean the moisture and filth out, if we never clean it or wipe it dry, it will stay damp and dirty. Even if we stop throwing trash in, even if we close the lid and keep everything sealed inside it, it will stay damp and dirty and will never get clean. If we leave it closed for a few days and open it much later, then the things at the bottom will start to stink, and it will get moldy inside. Everything inside will get even filthier.

By the same principle, if we do not clean out our dirt from the past and eliminate our afflictions and ignorance, even if we say, “I will no longer create bad karma,” as long as we keep the doors of our minds shut and fail to clean out [our dirt] from the past, the Dharma will have no way to come in. If we do not put in the effort, our ignorance will pile up and obstruct us. If we do not clear a way through our ignorance, in the same way, those obstructions inside of us will continue to produce [more obstructions]. When we do not open our minds, we remain lost and attached to our delusions. We are unable to understand anything, and the Dharma is unable to enter us. We lack any understanding of the principles. This delusion lies in our attachments to the past. The past is all in the past, yet we still cling to it. We cling to delusions, we cling to the past, to our past afflictions, to our worries over gain or loss and so on; we are still very attached to them, so our minds cannot open up and understand. We still cling to past afflictions and ignorance. If we do not open our minds, we will never understand. So, we accrue more and more karma, and this leads to mental illness. We see nothing clearly, so we act rashly. In so doing, we create even more karma.

Therefore, we must open the doors of our minds and work hard to clear out the wrongful attachments of our pasts. We must take the Dharma to heart. When the Dharma lives within our hearts, it enables us to grow our wisdom-life. So, we must be very mindful. We must not close off our minds and add to our karmic obstacles. When our minds are closed, our karmic obstacles starry sealed inside, breaking out into actions. Thus, we will never be able to release our attachments to delusions, and karma will keep building up, layer by layer.

We must seize the time to accept the Dharma. The Dharma is like water which can cleanse the filth from our minds and flush our hearts clean of obstructions so that we can connect every matter and every principle together. The Buddha expounded the Dharma to us “so that we can open up our minds and understand connect with and comprehend it”. These are the Buddha’s teachings, even if the Buddha [lived] more than 2000 years away from us by now. Human life is always so short. Over 2000 years passed by in the blink of an eye. But the Buddha-Dharma, though the eras of Right Dharma and Dharma-semblance have both ended, still remains with us in these texts. Now, we must quickly use the texts that have been passed down to us and mindfully seek to comprehend their principles. We still have these traces left; we can abide by this Dharma and follow it. It will tell us our direction. We know our direction and see the traces of a path. It is just that it is completely overgrown with weeds. But as long as we know the direction, we can follow the traces of the path. We must clear away the weeds and tangled trees, clearing them away again and again so that the path will emerge clearly again.

The people who opened the path before us already [knew] this direction. These were all the Buddhas and Bodhisattvas. The Buddha opened the path, and behind Him, the Bodhisattvas paved it and also helped to clear it. But because a long time has passed, this ancient path from long ago has long been without anyone to tend it, and it has become overgrown by weeds. Now, we must follow in this direction, along the traces of the path, and immediately form aspirations to put the Dharma into action and clear this path. In following this direction, we can see its traces. When we understand these “traces,” we will start to put effort into making [this path] clearer and safer. We must make it very clear and very safe to put this path into order and open it up. This is our current mission.

The Buddha taught the Dharma to us “so that we can open up our minds and understand, connect with and comprehend it”. If we do not clear the path and only say “I get it, I get it,” even if we do understand, all we will see is a tangled mess of weeds and trees. We have yet to clear this path.

So long as we take action to clear this path, it will really start to look like a path. We will walk it joyfully and clear it freely. Not only will we ourselves advance forward, but people behind us will advance by following us. This is “understanding, connecting with and comprehending [the Dharma]”. In the Buddha’s time, didn’t they clear this path in the same way? Regarding the Buddha’s disciples, the Bodhisattvas who had formed aspirations, isn’t this how they kept on [clearing it], one section after another? Thus, there was the era of Right Dharma and then the era of Dharma-semblance. From then until now, thought this is “the era of Dharma-degeneration,” fortunately, in the era of Right Dharma, [the Dharma] was passed on by word of mouth, and during the era of Dharma-semblance, it was inscribed word by word. Thus, in the era of Dharma-degeneration, we have these texts and images that we can read and study.

But if we do not hasten to form aspirations now, even these texts, in the modern era, even the texts might disappear in the future. These days, everything is begins digitized. Every kind of text, anything written on paper, is all being simplified. Using computers, texts are being uploaded onto computers. They just [upload it], and it is all done. With computers, it is always out with the old and in with the new. We are replacing them constantly. Computers and entirely dependent upon electricity. When a picture of an object is uploaded into a computer, [that image] will only be accessible through the computer. Because of this, if something were to happen one day, [it could disappear] in an instant, and the next time we search for that text, it may be gone. When I was young, I saw that in the sutras, the Buddha said that there will come a time when the Dharma is destroyed. After the era of Dharma-degeneration, the Dharma will be gone. Even the texts will disappear instantly. I always wondered, “Is this even possible”. Once a text is written down, it is written down. Once it is inscribed, it is inscribed. How is it possible for a text to disappear in an instant? Now I believe it. Not only do I believe it, I am also very worried about it. It is not only a possibility, but in a blink of an eye, we will be unable to call back these texts. Even if we call a thousand times, they will not come [back]. This is a very worrying matter.

Therefore, we must be very mindful. The Dharma we take to heart lasts the longest. In this lifetime and our future lifetimes, it will follow us together with our karmic consciousness. This is just like the Buddha’s Four Wisdoms. We must transform consciousness into wisdom.

We must transform the five consciousnesses into all-accomplishing wisdom. We must transform the sixth consciousness into profound discerning wisdom. We must transform the seventh consciousness into universal equality wisdom. We must transform the eighth consciousness into great perfect mirror wisdom.

Our sense organs that connect with sense objects make up the five consciousnesses. We know about the five consciousnesses by now. When we transform the five consciousnesses, as our sense organs meet sense objects, we will turn these [sensations] into wisdom. In this way, our five consciousnesses will turn into “all-accomplishing wisdom”. Abiding in our “all-accomplishing wisdom”, we do not see things as objects of desire, but rather find a way to make good use of them to transform our sixth consciousness. This is “profound discerning wisdom”, which is careful contemplation. The world is full of suffering. How much power do we have? How many things do we have [to give]? How many material goods do we have [to offer]? How can we hurry to help relieve suffering? This requires profound discerning [wisdom]. What is the extent of human suffering? What is it that they lack? Beside lacking material goods, what are their spiritual needs? We must mindfully consider all of these matters. This is profound discernment; we must engage in careful contemplation. Then, all the sense objects that our sense organs encounter will converge to form the power of love which we can give to others. How can we gather the strength of even more people to be able to help even more people? This [requires] profound discerning wisdom.

Thus, “We must transform the sixth consciousness into profound discerning wisdom”. From our individual [perspective], these people have no relationship with us, and the disasters they face are so far away, so why is it that we must care for them? All sentient beings are equal. We all live together on the same earth. The Buddha in our hearts loves all sentient beings. Because we know this, we cannot bear to see any being suffer. Because the Buddha teaches us to practice the Bodhisattva Way, we must never discriminate against sentient beings based on their distance from us or their appearance. As long as we hear of them and have affinities with them, as long as we know of them, we are linked, so we must promptly give of ourselves to them. This is “transforming the seventh consciousness into universal equality wisdom”. Sentient beings are equal in their Buddha-nature. “The mind, the Buddha and sentient beings are no different [in their nature]”. Since they are no different, they are all equal.

So, we must “transform the seventh consciousness into universal equality wisdom” and “transform the eighth consciousness into great perfect mirror wisdom”. These are the correct actions to take, but what are the fruits of our actions? They come from our eighth consciousness. How do we keep our eighth consciousness pure? When it is completely pure and undefiled, we can return to our ninth consciousness, which is our intrinsic nature of True Suchness, the Buddha’s pure, undefiled intrinsic nature. So, we must be very mindful. We must use the power of love. We must not take anything lightly, but be very mindful and put [the Dharma] to use in our daily lives.

So, the Buddha “expounded the Dharma to us so that we can open up our minds and understand” and connect with it. If we “transform consciousness into wisdom”, then we will make this connection. Everything we contact externally will connect with out “all-accomplishing wisdom”. When we mindfully seek to transform our sixth consciousness, this is “profound discerning [wisdom]”. Isn’t this connecting [with the Dharma]? The seventh becomes “universal equality [wisdom]”. The eighth becomes “great perfect mirror wisdom”. Then, all our surroundings will become clear, and we will be complete. For example, Tzu Chi USA volunteers, [after Hurricane Harvey], went to each county, each city and each neighborhood [in Houston], holding distribution after distribution. They were constantly busy; they finished in one place and moved to the next. In this way, [the survivors] were gradually able to return to their jobs and clean up [their homes]. After they finished in each place, just as a mirror [does not cling to a reflection], they were free of attachments. It was perfect. These areas joyfully began to recover. [Our volunteers] also mobilized young people to help people clean [the survivors’ homes]. They slowly cleaned up the ground and the homes, gradually cleaning up their surroundings. Isn’t this an example of “great perfect mirror wisdom?” Once they finished [working in one place], they returned to this state of a clear mirror and were able to move on to other places. They did not need to remain in any one area. They did not need to remain in any one area. They had finished their work, so the mirror of their hearts could again [reflect] everything in the world. This is making that connection. So, this path, since “the Buddha expounded the Dharma to us so that we can open up our minds and understand”, connects without obstruction.

Let us look at the previous sutra passage, “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 at answering difficult questions, they have no fear in their hearts”.

In the previous passage, Maitreya said that the World-Honored One was also like this; He patiently guided [sentient beings], so there were so many Bodhisattvas [who came]. These Bodhisattvas had actually been gathered over a long period of time. He spent a long time teaching and transforming [sentient beings] thus He had gathered so many Bodhisattvas. They had emerged continuously in a number that was impossible to count. The people who were present saw so many people emerge forth all of a sudden, so they gave rise to doubts in their minds, not only did those present have doubts; Maitreya also inquired on behalf of future generations He made the analogy of a young father and old sons. This analogy demonstrates how certain matters cannot be reconciled with certain with certain principles. “World Honored One, in the same way, You attained enlightenment so recently. You said that in this very same lifetime, You attained Buddhahood and then taught the Dharma for about 40 or so years. This time is so short. [Yet] all these Bodhisattvas “have firm resolve and have no fear or timidity”. The Bodhisattvas already had such firm resolve, and they were so experienced. So, [Maitreya] said that for the Buddha to attain Buddhahood and transform these Bodhisattvas all in the same lifetime seemed contrary to reason nobody could imagine this, so they all had doubts. These Bodhisattvas were so skilled in discourse and must have been practicing for a very long time it was not a short period of practice at all. The Bodhisattvas had come and gone from this world many times. They spent such a long time patiently enduring [this world] and were very experience at transforming sentient beings. They must have expended tremendous efforts.

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 Buddhahood, they abide in the empty space below.

So, they were “upright with might and virtue. The Buddhas throughout the ten directions all praised them. Every Buddha gave these Bodhisattvas the highest praise. These Bodhisattvas had already gone among people with such stability in their minds that desire the confusion and noise of the crowds, they were still able to remain at peace. Their minds abided entirely in Samadhi, in a state of tranquility and clarity.

These numerous Bodhisattvas wholeheartedly sought the path to Buddhahood so everywhere they went, they remained unattached to emptiness or existence. They walked the Middle Way. This is no small feat. So, this was a group of great Bodhisattvas and the Buddha said He had transformed them all. That He had accomplished this in a single lifetime was very hard to believe. This is more or less what [Maitreya] meant.

In the next passage, [Maitreya] says, “We all heard this from the Buddha, so we have no doubts about this matter. But I hope that the Buddha will expound it for people in the future so they can open their minds and understand. If there are people who give rise to doubt and do not have faith in this sutra, they will surely fall into the evil realms. I hope that You will explain it for them now.

This section is very clear, Maitreya Bodhisattvas had already said this. “We have all believed the Buddha from the start, so we have no doubts about this matter. We are merely [concerned for] the capabilities” of newly-inspired Bodhisattvas and stubborn sentient beings in the future. “[Our of concern] for present and future people who form initial aspirations, I come to represent their doubts and ask questions on their behalf. We have no doubts of our own. We believe that the Buddha speaks the truth”. This passage serves to “describe how they believed that the Buddha taught suitably and according to capabilities”.

We all heard this from the Buddha, so we have no doubts about this matter: This describes how they believed that the Buddha taught suitably and according to capabilities. They all heard the Buddha say this, thus they had no doubts in their minds.

The Buddha adjusts to capabilities and opportunities. The Buddha teaches the Dharma in accordance with peoples’ capabilities and opportunities. He gives each person teachings suited to their capabilities. This is the Buddha’s ingenious way of transforming sentient beings. He absolutely never strayed from the truth. Maitreya and the Bodhisattvas [in the assembly] all “heard this from the Buddha, so [they had] no doubts in this matter. Maitreya and the senior Bodhisattvas had absolutely no doubts at all. The disciples who had always followed the Buddha were also free of doubts. They were merely [concerned for] newly-inspired Bodhisattvas and future sentient beings. Thus, [Maitreya] asked questions on their behalf

I hope that the Buddha will expound it for people in the future so they can open their minds and understand: He further hoped for [the Buddha] to free those in the future from the negative karma of not believing and damaging the Dharma. He hopes that the Buddha, in His compassion, would expound this for future generations of newly-inspired Bodhisattvas to help them open their minds and understand.

“I hope that the Buddha will expound it for people in the future so they can open their minds and understand”. He very earnestly hoped that the Buddha would free those in the future from the negative karma of not believing and damaging the Dharma. If the Buddha did not explain this matter very clearly, the people of the future might have doubts. Having doubts can easily lead to slander. Those who lack true faith and acceptance can easily damage the Dharma.

So, he hoped that the Buddha would explain the Dharma very clearly. So, “He hoped that the Buddha, in his compassion, would expound this for future generation of newly-inspired Bodhisattvas to help them open their minds and understand. To allow them to create this negative karma of destroying the Dharma would be truly unthinkable! This is the nature of human life. No matter what you do, some people [will say] “I cannot stand how everyone respects you. I absolutely cannot stand it. I will think of every way I can to destroy you. Isn’t this creating karma? They are creating Karma indeed.

If there are people who give rise to doubt and do not have faith in this sutra: If those who hear the Dharma do not understand the meanings and principles in the Dharma, they will easily give rise to doubts. If their doubts are not resolved, they will likely damage the Dharma and create karmic obstacles along the path.

This state of mind produces evil thoughts it does not bring out the good in people. Moreover, it destroys the goodness in people, [causing them] to look for groundless issues to falsely accuse people of and so on. these acts have always occurred in the world. As soon as unenlightened beings give rise to doubt or refuse to accept [the Dharma] and reject it, they will have these doubts. These are not just doubts; they also lead to many kinds of obstructions and produce so many conflicts. This is a terrifying world. In the Chapter on the Practice of Bringing Peace and Joy, the Buddha told us this already. Maitreya Bodhisattva also worried about this, so he hoped the Buddha would explain in detail.

So, next, [Maitreya] said, “They will surely fall into the evil realms”. They will surely fall into the evil realms. I hope that you will now explain it for them: [Maitreya] sincerely asked Him to answer their difficult questions and resolve their doubts. Fearing that people would slander [the Dharma] and fall into the evil realms, [Maitreya] hoped that the Buddha] would now begin to clarify and explain this for them.

If people give rise to doubts, their spirits will veer off track, or, upon seeing someone well-cultivated, they will lose their patience. When they hear others praise them, they will give rise to evil thoughts. Thus, they fall into the evil realms. When people create this kind of karma through damaging or slandering the Dharma or slandering other’s goodness, they make their future karmic load so heavy that they will fall into the evil realms and carry these evil karmic seeds from this lifetime to the next without any control. Thus, [Maitreya] asked the Buddha to explain this matter clearly. “[Maitreya] sincerely asked Him to answer their difficult questions and resolve their doubts”. He asked the Buddha to explain this matter clearly. So, he sincerely asked the Buddha to resolve their doubts. He feared that people would give rise to doubts, so he deliberately expressed their doubts. If He explained it well, more people would understand it clearly, and when others deliberately slandered it, this would not affect their spiritual aspirations. This requires mindfulness.

So, we often say we must understand old Dharma with new insight. When someone says something [wrong], we must correct them. Correction is very important. Only when we understand clearly can we face people’s lack of understanding or their intentional [challenges]. Only then can we explain these things for them. So, we still need to mindfully seek to clearly comprehend and ask the Buddha to help us understand. He “feared that people would slander [the Dharma] and fall into the evil realms”. He worried that people would slander us or that we would not understand clearly so that we would be influenced by them. It would be a pity if we too fell into evil realms. People deliberately slander others and make them give rise halfway; none of this should be happening.

Thus, “[Maitreya] hoped that He would now begin to explain and clarify this for them”. He hoped that, from then on, the Buddha would be very thorough and help people completely understand everything until people of the future would understand better. This was Maitreya’s sincere request to the Buddha.

In the next sutra passage, he said, “Regarding these countless Bodhisattvas, how could You, in such a short time, teach and transform them, helping them give rise to spiritual aspirations and abide in the state of non-retreating?”

He hoped the Buddha could explain how there could be so many Bodhisattvas who were so accomplished. “Especially considering that the Buddha has attained Buddhahood so recently, how could You have taught so many Bodhisattvas and brought so many of them to Vulture Peak? We see that You have achieved these causes and conditions, but where did they really come from? How did You help them form aspirations which they have upheld for such a long time until You attained Buddhahood in this lifetime? This assembly is so accomplished. We can see that these Bodhisattvas.will never retreat. We implore the Buddha to explain this for us”.

Regarding these countless Bodhisattvas, how could You, in such a short time: These Bodhisattvas were like the innumerable sands of the Ganges’ River, very difficult to count. Regarding these Bodhisattvas who emerged from the ground, how could the World-Honored One, in such a short time, accomplish such great deeds?

This means that these Bodhisattvas were like the innumerable sands of the Ganges, impossible to count. When they first began arriving one by one, they emerged from the ground, so their number continuously increased. Like the innumerable sands of the Ganges’ River, they were impossible to count. So many Bodhisattvas had all emerged from the ground. “How could the World-Honored One, in such a short time, accomplish such great deeds?” How had this been arranged? How could they all emerge at once that way? How was it possible that they were so many that they were impossible to count? These people manifested to confirm that the Buddha-Dharma had long been in the world. How long had He spent teaching them? How did He teach them in the past? In the teaching of the manifest, He taught about the many causes and conditions behind teaching and transforming [sentient beings] that He had built up to over so long. Since this took such a long time, how could it be that, having attained Buddhahood not long before then, He could call upon so many people to come for everyone to see? They were all such accomplished, non-retreating Bodhisattvas. What were the causes and conditions behind their transformation? How did He teach them to form aspirations over such a long time?

[How could You] teach and transform them, helping them give rise to spiritual aspirations and abide in the state of non-retreating: He taught, transformed and guided them, helping them form spiritual aspirations. Now they all abided in the state of non-retreating.

So, “He taught, transformed and guided them, helping them form spiritual aspirations. Now they all abided in the state of non-retreating”. These people were all in the state of non-retreating. They could never be defiled by their surroundings. This would be impossible. With certainty, they could all go among people while remaining undefiled. Their aspirations were truly firm. [The Bodhisattvas] who “emerged from the ground” showed that He had [taught] for such a long time. These people He had taken so long to transform had been gathering for such a long time. But what everyone saw before their eyes had only taken such a short amount of time. They could not see that the Buddha had done this over such a long time. Ever since Beginningless time, He had practiced to transform sentient beings. “These are my disciples, whom I have transformed.” Although the Buddha was able to say this, it was clear that He had not [taught] for long in that lifetime; it had been only 40 or so years. How could He have built up to so much then? This is why it was hard to believe.

The Bodhisattvas emerging from the ground show that the length of time is hard to believe. He said that because they all listened to the Buddha and had faith in the Buddha, they believed in what the Buddha said and did not doubt this matter. It was just that the shortness of the time. He took to teach and transform these countless Bodhisattvas and help them to abide in the path of non-retreating was truly difficult to believe in.
He hoped that the Buddha would explain this for people in the future so as to keep them from incurring transgressions through doubt and slander. This concludes the previous opening of the near to reveal the far.

He said that because they all listened to the Buddha and had faith in the Buddha,” “they believed in what the Buddha said.” This is because they had all been listening to the Buddha’s Dharma all this time. So, Maitreya expressed that although they did not completely understand the Buddha, they still believed that whatever He said must be free of lies; it must be the truth. Therefore, they had no doubts. But when this event actually happened before their eyes, everyone remembered that in this lifetime, from when the Buddha left the palace to pursue spiritual practice to when He attained Buddhahood, not very much time had passed. So how could He have taught and transformed them? This was how they saw it. So, for Him to help so many Bodhisattvas “abide in the path of non-retreating was truly difficult to believe in.” Maitreya really just wanted to tell everyone, “This is how things are. Although we all believe in the Buddha, it is very difficult to bring this together with the principles, so everyone finds it very hard to believe. They do not doubt the Buddha, but this Dharma is truly hard to believe.”

So, “He hoped that the Buddha would explain this for people in the future.” This was not only for the sake of those present, but to help people of the future understand and “keep them from incurring transgressions through doubt and slander.” He did not want the people in the future to be affected by people who would intentionally slander and persecute them. When people intentionally try to harm us, if our aspirations are not firm, we will be easily swayed by them. So, we must help these good men. This is like the earlier passages about helping future good men and good women so that they will be able to have faith and clearer understanding. Then when they encounter people who want to do them harm, they will be able to see things clearly and will know how to respond to this. This was Maitreya’s intent.

So, we must avoid leading others into doubt and keep those who aspire to do good deeds from being influenced from others’ slanderous speech. People like that are very dangerous. Not only are they unable to do good, they also try to damage good teachings. This happens all too often. Therefore, we must be mindful. We must seek to realize and understand all matters. We must understand what we are doing. We need to know this very clearly. Therefore, we must not lead others into doubt, let them incur evil karma through slander or allow them to influence us to stop practicing. In the previous passage, Maitreya Bodhisattva spoke on everyone’s behalf by presenting this question to the Buddha. This was to help every single one of us to understand more clearly.

Yes, we must have clear understanding. We must connect with every teaching and understand all matters. We must understand and connect with all principles and matters. So, these are “matters.” Do you remember what the five consciousnesses turn into? They turn into “all-accomplishing wisdom.” The sixth consciousness becomes “profound discerning wisdom.” The seventh consciousness becomes “universal equality wisdom.” As for the eighth consciousness, yes, “great perfect mirror wisdom” is very important. It clearly reflects whatever is before it, but whatever it reflects, it has no effect on the mirror. This mirror remains pure and undefiled. We must always keep our minds at peace, tranquil, clear and free of turbidities and defilements.

However, to be safe from defilement, we must have clear understanding. Without clear understanding, when this mirror gets obscured when we hear the words of others, the smallest breeze of ignorance will rebuild the obstructions of afflictions inside us. Then this path will be obstructed, and the virtuous Dharma will be unable to advance. Therefore, we must always be mindful!

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