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 20181228《靜思妙蓮華》彌勒之請 佛顯祕密 (第1511集) (法華經·如來壽量品第十六)

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20181228《靜思妙蓮華》彌勒之請 佛顯祕密 (第1511集) (法華經·如來壽量品第十六) Empty
發表主題: 20181228《靜思妙蓮華》彌勒之請 佛顯祕密 (第1511集) (法華經·如來壽量品第十六)   20181228《靜思妙蓮華》彌勒之請 佛顯祕密 (第1511集) (法華經·如來壽量品第十六) Empty周四 12月 27, 2018 11:06 pm

20181228《靜思妙蓮華》彌勒之請 佛顯祕密 (第1511集) (法華經·如來壽量品第十六)

⊙大覺悟道直指明心見性,奈何眾生困惑,以致於四十餘年間,漸次調停隨機設教。後至法華靈山會上,佛初為上根之人說,唯舍利弗契佛心懷;再次為中根譬喻說,唯四大弟子得解悟;又次為下根之人說宿世因緣,顯示跡門,千二百聲聞始得悟,得佛為之授未來記。
⊙跡門之法華,由舍利弗之三請而說之。本門之法華,由彌勒之三請而說之。
⊙「是時菩薩大眾,彌勒為首,合掌白佛言:世尊,惟願說之,我等當信受佛語。如是三白已,復言:惟願說之,我等當信受佛語。」《法華經如來壽量品第十六》
⊙「爾時世尊知諸菩薩三請不止,而告之言:汝等諦聽,如來秘密神通之力。」《法華經如來壽量品第十六》
⊙「而告之言,汝等諦聽」:佛知菩薩三請不止,佛先告誡之言,聞法應深生愛樂,專心攝受而審聽之。
⊙如來秘密神通之力:如來慈悲,語度眾生故,祕妙深密,神通之力,隱實行權,說近成道。
⊙秘:諸法實相,惟佛與佛乃能究竟,為法界所不盡知,故曰秘。密:嚴密、妙密之意。
⊙以佛究竟顯現圓滿之法性身,與究竟修證圓滿之受用身,乃如來獨自證知之法,故曰如來秘密之力。
⊙言今為汝等說此秘密之法、報二身,與神通之變化身,汝等但當諦聽,毋生疑也!
⊙法身如來是體,報身如來是相,應身如來是用,一而成三,三即是一。
⊙又、別釋,秘密為佛果後起之大悲方便。力:實體上有力用之善有為。
⊙又變化莫測之謂神,出入無礙之謂通;佛之隨類示現為身輪,觀眾生機為意輪,說種種法為口輪,此皆不思議之變化身,故曰如來神通之力。

【證嚴上人開示】
大覺悟道直指明心見性,奈何眾生困惑,以致於四十餘年間,漸次調停隨機設教。後至法華靈山會上,佛初為上根之人說,唯舍利弗契佛心懷;再次為中根譬喻說,唯四大弟子得解悟;又次為下根之人說宿世因緣,顯示跡門,千二百聲聞始得悟,得佛為之授未來記。

大覺悟道
直指明心見性
奈何眾生困惑
以致於四十餘年間
漸次調停隨機設教
後至法華靈山會上
佛初為上根之人說
唯舍利弗契佛心懷
再次為中根譬喻說
唯四大弟子得解悟
又次為下根之人
說宿世因緣
顯示跡門
千二百聲聞始得悟
得佛為之授未來記

大家要很用心!佛就是大覺悟的人,我們凡夫,我們是迷的眾生,而現在目標就是要學佛。佛陀大覺悟那個時間,第一個念頭就是:眾生皆有佛性。佛陀的目的,會去修行就是要探討真理,因為人間很多矛盾,眾生有很多都是迷,要如何能夠解開了世間那個疑?要如何能夠讓眾生,人人能夠開啟了,那覺悟的道路?就是為眾生,為要如何開啟了這分的迷茫。

所以佛大覺悟道之時,第一個念頭就是想要直指人心、明心見性,希望大家要透徹自觀自己的心,心性是這麼的明朗、這麼的自在,與道理是這麼的會合、究竟。其實人人可得明心見性,但是奈何!奈何眾生就是困惑,就是被這個無明,無形的繩子,自我纏繞著,被自己的繩子纏住了,就像一個網將自己又網住了,密密的繩子、密密的網,這樣愈束愈緊,真的是很辛苦啊!所以他因為這樣,佛陀要如何讓這些人,一條一條的繩子、一層一層的網能夠解開呢?

因為這樣,他用了四十多年的時間,用很多方法。在人間,眾生小根、小器,佛陀就要用方便小法循循善誘;小根機的人,不要只是執在「有」。為中根、中器,他就要再用各種的方法,好好耐心教育,不要讓他們執在「空」,「空」要空得真空,無掛礙的空;「有」,要有得在「妙有」中,真空妙有。讓執空的人能夠透徹了解,「空」不是這樣就一了白了,空中還有一個「妙有」,是這個清淨,不受染著的「妙有」,這才是我們真正的真如。「妙有」,就是要在群眾「執有」中,「執有」的這個煩惱去歷練;將「空」的道理,在「有」中歷練,歷練出了「真空妙有」。歷練出這個真如本性,不受這些執有的污染、煩惱染著到,這就是真功夫。而執有的人,就要用道理破解他的執有──執我所有;你的「執有」,應該要好好去體會真實的道理。「有」,好好去探討,一層一層的「有」,分析到最後是真實的「無」。繩子、網,這些東西是如何將你捆綁著?捆綁著(的)這些東西,是什麼東西?好好、好好去分析,這樣透徹了解了,來自有形的東西,原來只是一個名相,自己的執著,分析到最後什麼也沒有了。但是,這個什麼都沒有,就是讓我們在生生世世不斷。這個「網」就是細細的索,這樣一直編織起來,使得我們生生,都在這個煩惱網之中,這就是無法解脫。所以,佛陀他要讓大家,都先了解自己的問題,先適應給他們能了解的法,然後才又一直一直來,「漸次調停」。漸漸地調他,大家稍微調好,心要靜下來。

執空的人也要靜下來的時後了,執有的人也要停下來之時。大家將心思集在一起,再來聽佛會同來分析。所以,「調停隨機設教」,讓佛陀來分析,應你的根機,所以才為你設這個教;應你的根機,所以才會設這個法,讓你們大家都知道,佛陀是隨機說法。

了解了,後來,佛陀就趕緊要把握時機,集中在靈鷲山法華會上,開始就會合起來。所以先為上根機的人講法,這就是在法華會上,佛陀從〈序品〉的現相、〈方便品〉的開始,一直下來,所以我們應該要很清楚。

在那個地方讚歎讚歎甚深微妙法,唯有舍利弗,那麼多人,聲聞眾和辟支佛,在靈山會那麼多人,唯獨是舍利弗契佛心,能夠「契佛心懷」。舍利弗聽佛陀一直讚歎,甚深智慧的法,法的微妙,舍利弗已經深深體會到,佛陀的本懷,所以他成為當機者,請佛來開講這個甚深微妙法。佛陀就是「止!」舍利弗再次還是再請,「三請」,佛陀才開始進入了,想要說,所說的法。所以佛陀分析,「再次為中根譬喻」。佛陀開始講譬喻,要如何來解釋,大家才能夠了解,了解那個甚深的法。佛陀既然答應說了,就要大家聽得懂。

眾生的根機有這麼多,所以當中就是譬喻言辭,用種種的譬喻來說。那段〈方便品〉,進入〈譬喻品〉。唯四大弟子能解悟,所以開始又是再〈信解品〉。大家若能夠稍微回憶一下。「又次為下根之人,說宿世因緣,顯示跡門」。這就是這樣一路一直下來,說了過去哪一尊佛、菩薩,如何發心過來,大通智勝佛等等、等等,十六王子,這樣一直、一直,用這種譬喻、因緣,無非就是要讓大家,能夠很清楚了解法,要來對機、應機,讓大家在哪一段,他們能夠接受到。佛陀的慈悲,耐心面對眾生,殷殷善誘、殷殷示教,所以現「跡門」。這個時間一直下來,每一品就是這樣,讓大家慢慢體會、慢慢接受,能夠知道,啟悟自己的的執著,大家慢慢來體會。所以,就到千二百聲聞,也慢慢體悟到了,前後體悟了,就得佛授未來成佛之記。這這樣一路順利一直下來,我們耐心也聽下來了;佛陀慈悲講過來,而我們也耐心聽過來了。

所以「跡門之法華」,就是「由舍利弗之三請而說」。若沒有舍利弗,開始一請、二請、三請,佛陀一止、二止、三止,因為舍利弗鍥而不捨,所以佛陀:「汝既三請,殷勤三請,我豈得不說。」你既然這麼懇切要求了,我怎麼能夠不說呢!就這樣開始了,這在〈方便品〉中。

跡門之法華
由舍利弗之三請
而說之
本門之法華
由彌勒之三請
而說之

各位,真的佛法是很深奧妙,我們真正要追求佛法,不是三五句話,不是短暫幾年間,法,我們聽得盡,不是只看在今生──幾個月、幾年聽法,不是!我們不只是一世,還是生生世世,我們要與法同生,這我們才是真正解脫、自在。

我們若是以真理,心守在真理,哪怕是來生再來,同樣我們也走在軌道上;我們過去已開的這條路、這條道,來生,我們同樣回歸回來,接在這條我們開過的路上,再繼續、再開。生生世世這樣不斷循環,回來接到這條路直開、直鋪,鋪平它、開透它,就是一直到成佛境界為止,這是我們要成長慧命,是生生世世。所以,我們現在,已經在〈壽量品〉,求法的生命是要很長、很長,過去我們到底延伸多長過來,才有今生的緣,願意長時間連接在法中聽法?是不是有浸潤在慧命嗎?所以我們要把握時間、因緣,未來的、現在的生命。這種壽命,我們要將生命的努力回歸慧命;生命是時間過,生命短,就這樣一直減短了,而我們生命,日日與法落實在生活中,生活中感受作為,善作為中來增長我們的慧命。

這就是我們要身是載道器,利用我們這個身來載我們的道,我們與道同行。這個道就是成長我們的慧命,我們的慧命是化為無量的壽命,來來回回。我們若能夠用這樣的想法,我們對〈壽量品〉,就容易了解了,要不然現在再進去的經文,不是在說故事的,完全就是要讓我們神會,我們的精神去體會法,所以大家要很用心體會。

所以,我們前面就有這樣說,有經過了〈序品〉、〈方便品〉、〈信解品〉等等,我們就能夠體會到,那個「跡門」。所以前面的〈涌出品〉,彌勒菩薩,就是要不斷、不斷來「騰疑」,不斷就是來請佛陀來開講,開始講說,講說這些菩薩的因緣,與佛之間的因緣。所以,彌勒菩薩他的慈悲,為眾生不斷來懇請佛陀。

所以,前面的文,我們說過了,彌勒為首,佛陀開始要講〈壽量品〉,彌勒很虔誠還是再請,以彌勒來領導。

是時菩薩大眾
彌勒為首
合掌白佛言
世尊 惟願說之
我等當信受佛語
如是三白已
復言 惟願說之
我等當信受佛語
《法華經如來壽量品第十六》

既然彌勒替大家來騰疑,佛陀開始要受請來講法,彌勒菩薩還是負責任,同樣領導大眾表達虔誠。因為佛陀已經教誡過:「大家若想要聽,我要說,但是要信受佛是誠實語,要諦聽,很仔細聽。」也有三次!。所以,彌勒菩薩來領導大眾,調整了那個心態,大家趕緊再坐好,表示虔誠、恭敬,很注重,絕對會認真聽、絕對會很相信、絕對會信受奉行。所以這就是彌勒菩薩,領導著大眾,再次表達他們的虔誠。

所以,他們向佛陀合掌恭敬,「世尊!惟願說之,我當信受佛語」。「只是期待佛陀能夠趕緊,將這個法讓大家全都了解,我們都願意相信。」這是我們在前面所說過的。所以,再接下來,文就是這樣過來,彌勒菩薩也是殷勤這樣來三請。

所以看現在的(經)文,現在接下來,現在這段(經)文:「爾時世尊知諸菩薩三請不止,而告之言:汝等諦聽,如來秘密神通之力。」

爾時
世尊知諸菩薩
三請不止
而告之言
汝等諦聽
如來秘密神通之力
《法華經如來壽量品第十六》

「大家要用心!」那時候釋迦牟尼佛就是這樣說。因為已經知道了,這些菩薩已經心理,大家調整好了,本來佛陀就知道大家都有心,新發意菩薩也應該清楚了。這群菩薩他們很虔誠,為未來的眾生,騰疑來問,現在同時的新發意菩薩,也已經很清楚,大家也已經要真心聽佛來說法。所以,佛陀就這樣說:「大家已經這樣殷勤三請了,所以我開始要告訴你們了。」「而告之言」,告訴你們,「汝等諦聽,如來祕密神通之力」。大家要好好聽,如來的神通的力量。

而告之言
汝等諦聽:
佛知菩薩三請不止
佛先告誡之言
聞法應深生愛樂
專心攝受而審聽之

這是表示,前面的告誡過去了,聽法應該要深心生起了愛樂,對法追求的心態,一定要很深的敬意,而且要求法、愛法,那個好樂佛法,很愛的追求。那是真誠的愛法,好樂的佛法,不是應酬說:「要聽啦!歡喜聽。」不是這樣而已,那是從內心、從慧命付出的呼聲,不是在人間中,生命應酬的聲,不是!是打從那內心,慧命求法滋潤的聲音,聞法的好樂,這就是真誠。

佛陀已經了解,他們已經專心,所以佛陀就再叮嚀。「你們要深生愛樂,就是法要入慧命去,而且要專心攝受、審諦,用心聽好。每一句的法,你們要很謹慎,好好接受,接受入心,好好分析入心來,這樣來聽。」這是佛陀的叮嚀,過去的三次是這樣叮嚀,叮嚀應該要審,聽,要很用心聽。接下來,「復」,再次這樣的叮嚀。所以這時候還是一樣,佛陀也是這樣說,還是要好好要「深生愛樂」,這又再次殷切叮嚀:「你們要專心哦!要認真來接受,好好審聽,要謹慎來聽法。」這是多麼的重要!佛陀很少這樣一次、再次、再三、再四的叮嚀,要很用心!來,接下來就這樣說,「如來秘密神通之力」。

如來秘密
神通之力:
如來慈悲
語度眾生故
祕妙深密
神通之力
隱實行權
說近成道

「如來慈悲」,這就是用語言來度眾生。大家想要了解法,不就是要聽嗎?聽,就是要有聲;聲就是語言,以「語度眾生」,這就是口。〈安樂行品〉,佛陀不是告訴我們,〈四安樂行〉嗎?我們要「口」,需要我們的「四無礙智」。有「四無礙智」,要透過了口來表達,我們要有「法無礙」,要有「義無礙」,要有「詞無礙」,還要有「樂說無礙」。這「四無礙」,將法入心,將法透過了聲音來講法,這就是「語度眾生」,用語言來度化眾生。要表達,我們要說話給人聽,也要讓人會感動!語出有力,在溫柔中要有力量,讓人能接受,這就是「語度眾生」。

所以,「祕妙深密,神通之力」。表達語言,要打從那慧命中的智慧,那種法要很透徹了解,義理與事要能夠通透,而且還要那個詞要如何編,講話也要語言編輯,不是文字編輯而已,如何說法能夠句句通順,真的是這不是很簡單。所以,「祕妙深密」,這是要從內心的深處,這要灌注全身,那個精神,精而不雜,那個神能通。我們若心很雜念,那神就亂了,所以精神能夠凝聚了,一股的力量。所以,「隱實行權」。佛陀在菩提場,與天體宇宙合而為一那個感覺,真的不是拿得出來,大家去摸得到,不是!這總是很奧妙,而且也很實在。這麼奧妙的道理,但是是很實在,人人一定要用到的,這個道理,這個理,想要讓大家馬上了解,凡夫啊,凡夫,這種重重疊疊無明網,網住了,迷迷茫茫,哪有辦法呢?佛陀他就要「行權」。

所以,他把要告訴大家的話,行不通,他就隱起來,在內心深處,這樣入人群中,去「行權」。這種的道理,全都收納在佛的覺悟慧海中,所以變成了祕密、神通。他要顯現出來,但是眾生也無法接受,所以只好就是這樣,一步一步來顯說,這樣,所以無法一下子,就全都現前出來;現前出來,大家也無法接受,所以要從內心,不斷不斷透過了聲音來度化,就要看根機,分別根機投教。所以,因為這樣,「說近成道」。是因為這樣才會現相在人間,讓大家知道,同樣是人,同樣是一對的父母,也在這樣的環境來出生,就是在這麼富有、享受的環境,不受這種榮華富貴所迷惑了,這種,這種迷惑人生的富貴網,他掙脫開了,不受人間名利、地位、富貴的環境綁著他,他還是跳脫出來,去求道。這就是第一個網也跳脫出來,現這樣的相,讓我們知道:佛陀這麼尊貴的環境,那麼榮華的名利,為什麼願意放棄?我算什麼呢?我來追求法,我這是很正確

總而言之,佛陀就是現人所做不到,他做到;種種的形象,這樣受一段這麼的長,五年參訪。他也是現出了與平常人一樣,也要去訪問人、去求教,才來分析:這是不是我想要求的呢?不是!不是究竟,所以我就要更加認真,將那些法,是作參考而已,另外找出了一條能夠通透,能夠自己將它開出來,一條正確的方向。佛陀也是這樣開出了一條,讓我們知道,有的古道在那個地方,回過頭來,我們現在循著這個經典,依教來解法。那條的古道,在我們現在看來,遮蓋雜草、雜樹,我們層層的無明將我們遮著,所以我們要趕緊,草根、樹枝,要趕緊將它開一條路,去接佛陀已開的道路,這是長久的時間。所以,佛陀說「祕密」。

秘:
諸法實相
惟佛與佛乃能究竟
為法界所不盡知
故曰秘
密:
嚴密、妙密之意

「祕」是「諸法實相,惟佛與佛乃能究竟」,這就是「祕」,「為法界所不盡知」。大家說求法,真真正正還未透徹,真正要到透徹,那就要到成佛、覺悟,與天體宇宙合而為一那個時候,會理,才有辦法究竟。這我們一般說在修行,已經到菩薩的境界,還無法究竟,所以叫做「祕」。而「密」呢?就是「嚴密」,就是「妙密」的意思,所以叫做「密」。這個法很奧妙,不是佛不要公開,佛已經公開說他成佛了,大家也已經承認佛成佛了,但是佛的境界又是如何?真的我們還沒有辦法透徹,所以「祕密」,還是還很深奧。

以佛究竟顯現圓滿
之法性身
與究竟修證圓滿
之受用身
乃如來獨自
證知之法
故曰如來秘密之力

所以,「以佛究竟顯現圓滿,之法性身」,佛陀已經證得了;「與究竟修證圓滿之受用身」,佛陀也開始在用了。幾天前也說過了,「報身」、「法身」、「應身」,向大家說過了。所以,佛陀他已經受用身了,開始這樣在受用、這樣修行、這樣成佛、這樣在度眾生。「乃如來獨自證知之法」,他是他自己走過來,他才有辦法去體會、去了解,所以因為這樣,叫做「如來祕密之力」。所以「祕密」是這樣,不是有什麼祕密,只是我們無法體會佛的境界,所以覺得很祕密、很奧妙,其實是我們自己無法體會。

所以,「言今為汝等說此,祕密之法、報二身」。「你們既然無法體會,我還是現在要為你們大家,講出了這個祕密的法、報二身。」

言今為汝等說此
秘密之法、報二身
與神通之變化身
汝等但當諦聽
毋生疑也

所以,這個「法、報二身」,法身、報身,「與神通之變化身,汝等但當諦聽」。開始要告訴你們這些身的道理,大家要好好聽,不要再生疑惑了。前面菩薩大量出現,大家有疑惑,現在不要再生疑惑了」。

所以,「法身如來是體,報身如來是相,應身如來是用,一而成三,三即是一」。

法身如來是體
報身如來是相
應身如來是用
一而成三
三即是一

法身就是「體」,法身的如來就是理體;理體,是讓你看不到。我們現在一直在說道理,道理,道理只是有聽到而已,沒有看到!但是這樣說你們有感覺到嗎?感覺到了。「感覺到,來,拿出來看。」也是拿不出來!真正道理入你的心,你看不到,唯有,唯有就是用出來,日常生活中,你用出來。你過去,凡夫計較、態度不好,你聽法之後,你的計較、你的態度、你的觀念改變了,在日常待人接物,你有改了,這就是你的「受用身」。

「報身」,是你和人接觸,在人間互相的接觸,你如何待人、你如何接物,你如何應用你的身體,去做你的「有為法」;你做什麼事情,有如何修行,這全都叫做「報身」,運用我的身體在人群中如何做。

應身就是「用」,將法收進來之後,我們真正有應用;應用,改變我們的態度、改變我們的心性、改變我們的習氣,改變了與人群和合,這形象。我們就是因為用法,這個法就是回歸來就是道理,道理就是「諦」,那就是法。

總而言之,「一而成三,三即是一」,這就是我們要好好體會,道理真的是深的。又再另外來解釋。「祕密」就是「佛果後起之大悲方便」。

又別釋
秘密為佛果後起
之大悲方便
力:
實體上
有力用之善有為

佛陀已經得到道理之後;「果」就是道理,都完全體證了、體悟了,之後,他開始發出了大慈悲心,才設方便法;有方便才有辦法入人群度眾生。這生生世世入在人群中,這都是已經得到道理了;體會了道理,以理為體,就是他的法身,生生世世入人群發揮他的方便,在人群中,善有所作為。這就是方便,方便來體會眾生所需要,這個「大悲方便」──同理心,「無緣大慈,同體大悲」,入人群中去。以現在天下多災難,多少的菩薩他們入那個災區去,與災民同伴,在那個地方為他們付出,這就是「大悲方便」;這就是他有法,他願意投入去付出,這就是生生世世。雖然還未成佛,但是已經在人群中,在使力、在付出,有所作為,這就是生生世世入人群,就是這樣。所以,「力」是「實體上有力用之善有為」,就是去使力、去付出。「又變化莫測之謂神」。

又變化莫測之謂神
出入無礙之謂通
佛之隨類示現
為身輪
觀眾生機為意輪
說種種法為口輪
此皆不思議
之變化身
故曰如來神通之力

我們做,很累,是不是休息?不行,我不忍心,我還是再接再厲。這不受我們的身體疲勞、感覺,所阻擋到,還是再接再厲,這就是「出入無礙之謂通」,還是入這樣苦難人群中去。我不是因為受災難,我在這個環境,我是因為在這個環境受災的人苦,我專程投入這個環境中來,我進出無礙,我能夠隨時離開,這個苦難的環境;我不是在這裡受苦,我是來這裡付出。這種進出無礙,真的是很難得,所以「神通」是這樣過來。

佛之隨類示現就是身輪,這叫做「身輪」,用身來度化眾生。「觀眾生機為意輪」,我們看眾生根機需要,這是從我們的內心所發出,這叫做「意輪」。說法是口輪。去付出是「身輪」,能夠去付出;起心動念,這就是「意輪」,從我們的內心起;所以,說種種法就是「口輪」。這個三輪還是真的是不可思議。現在,我們慈濟人,付出無所求,感恩!平時他們就是這樣做,身體力行,起心動念,去付出安撫了眾生心,這全都是神力、神通力。只是我們凡夫還有煩惱,很多還是要大家用心去體會。時間是分秒過,無法為我們法說不完還留著,時間還是過。但是,要看大家是不是有神會嗎?你們的精神,有和這個法體會到嗎?這要看我們聽法,是不是有用心呢?所以,我們要時時用心,不要浪費點滴光陰,還是多用心!


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Explanations by Master Cheng-Yan
Subject: The Buddha’s Revelation of Secrets (彌勒之請 佛顯祕密)
Date: December.28.2018

“The path of great enlightenment directly guides people to illuminate their minds and see their nature. However, sentient beings are confused and deluded. As a result, for over 40 years the Buddha gradually trained them, teaching according to their capabilities. Later, during the Lotus Dharma-assembly at Vulture Peak, the Buddha first taught [the Dharma] for those with great capabilities, but only Sariputra resonated with the Buddha’s intent. Next, He taught it using analogies for those with average capabilities, but only the four great disciples were able to comprehend it. Once again, for those with limited capabilities, He taught the causes and conditions of past lifetimes, revealing the manifest. Then, 1200 Hearers began to attain awakening and received the Buddha’s predictions that they would [attain Buddhahood] in the future.”

Everyone must be very mindful of this. The Buddha is the Great Enlightened One. We ordinary people are deluded sentient beings. Our goal now is to learn from the Buddha. In the moment when the Buddha awakened, His first thought was that all sentient beings have Buddha-nature. The Buddha’s goal for His spiritual practice was to seek the true principles. This was because there are many contradictions among people in this world, and many sentient beings are deluded. How could He resolve the world’s doubts? How could He help all sentient beings so that everyone could set off on the path toward awakening? It was for the sake of sentient beings that [He sought] ways to reveal their delusion.

In the moment the Buddha attained enlightenment, His first thought was of wanting to point our minds [in the direction of] clearly understanding and realizing our nature. He hoped that we could all thoroughly observe our own minds, that our nature would be clear, free and at ease and would thoroughly converge with the principles. In fact, everyone has the ability to understand the mind and realize their true nature. But how unfortunate! It is unfortunate that we sentient beings are confused and trapped by our own intangible cords of ignorance. We are bound by cords of our own making, as if we had trapped ourselves in a net, in a very close-knit net of cords which binds us tighter and tighter. This truly is great suffering! So, since this is the case, how could the Buddha help these people free themselves from these cords one by one, from these nets layer by later? It was for this purpose that He took over 40 years of time and used many methods. In this world, when it comes to those with limited capabilities and limited capacities, the Buddha used the Small [Vehicle] Dharma of skillful means to patiently guide them, so those with limited capabilities would not be attached to “existence”. For those with average capabilities or capacities, He also used all kinds of methods to earnestly and patiently teach them, helping them not to be attached to “emptiness”.

“Emptiness” must be true emptiness; the emptiness of being unhindered. As for “existence,” it must be “wondrous existence”. This is wondrous existence in true emptiness. He needed to help those attained to emptiness to thoroughly understand that “emptiness” is not forgetting about everything. Within emptiness, there is still “wondrous existence”. It is a “wondrous existence” that is pure and free of defilements. This is our genuine nature of True Suchness. “Wondrous existence” is going among people who have “attachments” and using these “attachments” to temper ourselves. It is taking the principles of “emptiness” and tempering them amidst “existence” to refine our “wondrous existence in true emptiness.” When we temper it, this intrinsic nature of True Suchness will not be defiled by attachments and afflictions. This is having true mastery.

For those who have attachments, they must use the principles to break away from these attachments, not be attached to what they have. As for this “attachment to existence,” we must earnestly seek to comprehend the true principles. We must earnestly investigate “existence”. Layer by layer, we analyze “existence” until the very end, where there really is “nothing”. How do these cords and nets bind us? What are these things that bind us? We must work very hard and analyze this earnestly, so that we can thoroughly understand that the things from the material [world] exist only in name and appearance; they are our own attachments. When we analyze them to the end, we realize that there is nothing. These things that are nothing are what continue [to bind us] lifetime after lifetime. This “net” is made of very fine cords that are continuously woven. Throughout lifetime after lifetime, we remain in this net of afflictions, unable to be liberated.

Therefore, the Buddha wanted to help everyone to first understand their own problems. So, first He gave the, teachings that they were able to understand with their capabilities. After that, He “gradually trained them”. Gradually, He trained them. Everyone had adjusted their mindset and become more calm. Those who were attached to emptiness calmed their minds, and those who were attached to existence let their minds become still. Everyone gathered their thoughts and listened as the Buddha analyzed the Dharma.

So, after “gradually training them and teaching according to their capabilities,” the Buddha could analyze [the Dharma for them]. According to their capabilities, He provided them with these teachings. To accommodate their capabilities, He devised particular teachings to help all of them understand that the Buddha taught the Dharma based on capabilities. After people understood that, the Buddha quickly seized the moment as everyone was gathering at the Vulture Peak Lotus Dharma-assembly. He began to gather everyone together. So, first, He taught the Dharma for those with great capabilities. This was at the Lotus Dharma-assembly. After manifesting appearances in the Introductory Chapter, the Buddha began the Chapter on Skillful Means and continued on from there. So, we need to be very clear on this point.

In that assembly, the only one who praised the extremely profound, wondrous Dharma, was Sariputra. Out of so many Hearers and Pratyekabuddhas, of the many people at the Vulture Peak Assembly, only Sariputra was able to “resonate with the Buddha’s intent”. Sariputra heard the Buddha continuously praising the Dharma of extremely profound wisdom and how the Dharma is subtle and wondrous. Since Sariputra had deeply comprehended the Buddha’s original intent, he thus acted as a recipient of the teachings and asked the Buddha to expound this extremely profound and wondrous Dharma. The Buddha said “Stop,” but Sariputra again requested the teachings. [Sariputra] “asked three times” before the Buddha began to expound the Dharma that He wanted to teach. So, the Buddha analyzed this for them and “next taught [the Dharma] using analogies for those with average capabilities.” The Buddha began using analogies to help everyone understand this extremely profound Dharma. Since the Buddha had promised to teach it, He wanted everyone to be able to understand it. Sentient begins’ capacities are so many, so He taught parables and expressions, using all kinds of analogies to teach it.

The Chapter on Skillful Means led into the Chapter on Parables, where only the four great disciples were able to comprehend and awaken. So, He then continued with the Chapter on Faith and Understanding. We should be able tot recall this for a moment. “Once again, for those with limited capabilities, He taught the causes and conditions of past lifetimes, revealing the manifest.” This is how He continuously led them all the way, teaching about past Buddhas and Bodhisattvas and how they began to form aspirations, about Great Unhindered Buddha and so on and about the 16 princes. He continued on like this, using these various analogies and causes and conditions. This was all to help everyone clearly understand this Dharma. Responding to capabilities and opportunities, He helped everyone through that period, so they were able to receive [the teachings]. This shows the Buddha’s compassion and patience for sentient beings. He patiently guided them and patiently revealed the teachings. Thus, He revealed “the manifest”. Throughout this period, He continued on like this. Every chapter was like this. He gradually helped everyone to comprehend and receive [the teachings] so they could understand and awakened to their own attachments. Gradually, everyone was able to comprehend. So, 1200 Hearers gradually comprehended and awakened. One after another, they awakened and received the Buddha’ periods of Buddhahood for the future. This is how they continued to smoothly travel this path; we have also listened patiently. The Buddha compassionately taught like this and we have also been patiently listening.

So, “The Lotus Sutra’s teaching of the manifest [was expounded] after Sariputra asked three times.” This was due to Sariputra, who began to ask one, two, three times, only for the Buddha to stop him one, two and three times. Because Sariputra persisted [in asking] without giving up, the Buddha [said], “Since you have asked three times, how can I not teach it? Since you have asked so sincerely, how can I not teach?” This is how He began the Chapter on Skillful Means.

[The Buddha] expounded the Lotus Sutra’s teaching of the manifest after Sariputra had requested it three times. [The Buddha] expounded the Lotus Sutra’s teaching of the intrinsic after Maitreya had requested it three times.

Everyone, the Buddha-Dharma is truly extremely profound and wondrous. When we truly seek the Buddha-Dharma, it cannot [be summed up] in a few lines, nor does it take only a few short years to finish listening to the Dharma. It is not just within this lifetime, for a few months or years. No, We do not just do this for one lifetime; we do it lifetime after lifetime. We must live our lives with the Dharma; only then can we truly be liberated and at ease. If we hold the true principles steadfastly in our hearts, then no matter what the next life brings, we will keep following the right path. As for this path that we have already cleared in the past, in our next lifetime, we will again return to it and continue clearing the same path. Lifetime after lifetime, this cycle will go on. We will return to this path and continue to clear it and pave it, leveling it and opening it up. This will continue until we attain Buddhahood.

This is how we grow our wisdom-life, lifetime after lifetime. So, now we are at the Chapter on [the Tathagata’s] Lifespan. The time of seeking the Dharma is very, very long. How many past lifetimes have we spent before gaining the affinities in this lifetime to willingly keep listening to the Dharma for such a long time? Have we immersed ourselves in our wisdom-life? We must seize the time and the causes and conditions in our future and current lifetimes. This kind of lifespan requires that we work hard on bringing our life back to our wisdom-life. In life, as time passes, we draw closer to death. [Our lives] continue to shorten [over time]. Yet in our lives, if we implement the Dharma in our daily living, through our experiences and the good deeds we do, we grow our wisdom-life. In this way, we need to turn our bodies into vessels for spiritual cultivation. We must use our bodies to carry us along this path. When we practice according to the path, this path grows our wisdom-life. Then our wisdom-life becomes an infinite lifespan as we repeatedly return [to this world]. If we can apply this kind of thinking as we [read] the Chapter on [the Tathagata’s] Lifespan, we will understand it easily. As we go on with the sutra passages, we are not just telling stories. We must completely allow our awareness and our spirit to comprehend the Dharma. So, we must all mindfully seek to comprehend it.

Previously we discussed and studied the Introductory Chapter, the Chapter on Skillful Means, the Chapter on Faith and Understanding and so on. Through this, we were able to comprehend the teachings of the manifest. So, previously in the Chapter on Emerging from the Ground, Maitreya Bodhisattva continuously had to “raise doubts”. He repeatedly asked the Buddha to give teachings to explain the causes and conditions of these Bodhisattvas and their karmic affinities with the Buddha. It was Maitreya Bodhisattva’s compassion for sentient beings that led him to continuously sincerely request sincerely request this of the Buddha.

We discussed this in the previous passages. Maitreya Bodhisattva acted as the leader and the Buddha began expounding the Chapter on [the Tathagata’s] Lifespan. Maitreya Bodhisattva again asked Him sincerely. It was Maitreya Bodhisattva who took the lead.

As this time, the assembly of Bodhisattvas, with Maitreya as the leader, put their palms together and said to the Buddha, “World-Honored One”, We only hope that You will teach this. We will faithfully accept the Buddha’s words”. After saying this three times, they said once again, “We only hope that You will teach this. We will faithfully accept the Buddha’s words”.

Since Maitreya Bodhisattva raised doubts on behalf of everyone, the Buddha concurred and began to teach the Dharma. Maitreya Bodhisattva fulfilled his responsibility likewise leading the assembly to express their reverence. The Buddha had already admonished everyone that, “If everyone wants to listen, I will speak. However, you must believe and accept that the Buddha’s words are honest and true. You must listen carefully”. This also happened three times! So, Maitreya Bodhisattva led the assembly to adjust their state of mind. Everyone quickly sat down, expressing their sincerity and reverence with great emphasis. They would certainly listen in earnest and have great faith, and they would faithfully accept and practice [the Dharma].

It was Maitreya Bodhisattva who led the assembly to again express their reverence. So, putting their palms together before the Buddha [they said], “World-Honored One, We only hope that You will teach this. We will faithfully accept the Buddha’s words. But we hope the Buddha will quickly teach us this Dharma so the whole assembly can understand. We are willing to believe”. This what we talked about before.

So, after this, “He said it three times”. The sutra passage continues on. This was how Maitreya Bodhisattva earnestly asked three times.

So, looking at the present sutra passage, the passage continues like this, “At that time, the World-Honored One knew that those Bodhisattvas would not stop after three requests, so, He told them. All of you must listen carefully to the Tathagata’s mysterious and secret spiritual powers’”.

Everyone had to be very mindful. That is what Sakyamuni Buddha said at the time. He already knew what was in these Bodhisattvas’ minds. Everyone had put their thoughts in order, and the Buddha already knew everyone’s sincerity. These newly-inspired Bodhisattvas probably also understood this clearly. This group of Bodhisattvas was very reverent. For the sake of future sentient beings, they raised doubts and asked questions. At this point, these newly-inspired Bodhisattvas already understood very clearly. Everyone was already sincerely listening to the Buddha expound the Dharma.

Thus, the Buddha said, “You have all already sincerely asked three times. Therefore, I can begin to teach you. So, He told them”. He told them, “All of you must listen carefully to the Tathagata’s mysterious and secret spiritual powers”. Everyone needed to listen very earnestly to the Tathagata’s spiritual powers.

So He told them, “All of you must listen carefully”: The Buddha knew that the Bodhisattvas would not stop after three requests, so, He first admonished them that upon hearing the Dharma, they must deeply give rise to love and joy, concentrate whole-heartedly on accepting it and listen to it carefully.

This shows that the previous admonishment was over. They must listen to the Dharma from the depths of their hearts and give rise to love and joy. The mindset they needed to seek the Dharma had to be one of very deep reverence. And they had to seek out and love the Dharma. Taking delight in the Buddha-Dharma and pursuing it with great love is loving the Dharma with true sincerity and taking delight in the Buddha-Dharma. This was not paying lip service to it and say, “I want to listen, I enjoy listening to it!” It was not just that. It had to come from their hearts. This is a calling coming from our wisdom-lives. It is not a calling for entertainment in the world.

No. From deep within our minds, it is voice our wisdom-life that seeks nourishment from the Dharma and takes joy in listening to the teachings. This is true sincerity. The Buddha already understood how their minds had become focused. So, the Buddha began to remind them again if you want to have deep love and joy, the Dharma must enter your wisdom-life. “You must focus on receiving and reviewing it, be mindful and listen carefully, when it comes to every phrase in the Dharma, you must very carefully and earnestly take it to heart and analyze it with as you listen. This was the Buddha’s reminder He gave this admonishment three times before He reminded them to review [these truths]. As we listen, we must be very mindful.

Next, He repeated it. Again, He gave them this kind of reminder. So, it was the same this time. The Buddha said this and also told them they needed to earnestly and “deeply give rise to love and joy. This was another earnest reminder “You must be focused. You must earnestly accept it, earnestly review and listen to the Dharma”. This is also very important. The Buddha seldom repeated things like this He gave a third and then a fourth reminder, so we must be very mindful!

After this, it goes on to speak of “the Tathagata’s mysterious and secret spiritual powers”. The Tathagata’s mysterious and secret spiritual powers: Out of compassion, the Tathagata wanted to transform sentient beings with His speech. Thus, He used His mysterious, wondrous and profoundly secret spiritual powers to conseal the true and apply the provisional, saying that He had only attained enlightenment recently.

“Out of compassion” refers to how [the Tathagata] used His words to transform sentient beings. since everyone wanted to understand the Dharma, they needed to listen to it. To listen, there had to be a voice, a voice to speak the words. To “transform sentient beings with His speech”. He had to use speech. Bringing Peace and joy, didn’t the Buddha tell us this in the Four Practices of Bringing Peace and Joy? We must use our speech. This requires the Four Unobstructed Wisdoms. With the Four Unobstructed Wisdoms, we use speech to express that we must have “unobstructed Dharma,” “unobstructed meaning,” “unobstructed language” and “unobstructed joy in teaching”. With these Four Unobstructed [Wisdoms] we take the Dharma to heart and expound the Dharma through our voices. This is “transforming sentient beings with speech”. It is using words to transform sentient beings. to express ourselves, we must speak to people and help them. When there is strength in our words, we demonstrate strength through gentleness to help people receive [the Dharma]. This is “transforming sentient beings with speech”.

“Thus, He used His mysterious, wondrous and profoundly secret spiritual powers.” Words of expression came from the wisdom of our wisdom-life. We must thoroughly understand the Dharma, connecting its meaning and principles with matters. Also there is a manner of compiling and revising the words we speak. Apart from just revising the words literally, teaching the Dharma in a way that all sentences flow together smoothly. Is truly not an easy thing to do. “Thus, He used His mysterious, wondrous and profoundly secret spiritual powers. These came from deep within His mind. They took the focus of His entire body and spirit. We must be focused or distracted; only then can our spiritual power come through. If we have discursive thoughts, our spirit will be distracted. So, with our spirit, we can gather, we can gather strength.

He “conceals the true and applies the provisional”. When the Buddha was in the Bodhimanda His feeling of being one with the universe was truly not something that could be demonstrated for everyone to perceive. It was not! It was certainly very wondrously profound as well as very practical. This is wondrously profound principle, but it is also very practical, everyone must make use of it. He wanted everyone to understand this principle, this truth, right away, but for ordinary people, there are layers upon layers of ignorance that bind us. We are in confusion. How could we [understand it]?

The Buddha had to use the “provisional”. So, since the words He wanted to say to everyone could not be understood, He concealed them deep in His mind. Thus, He went among people with the “provisional”. These principles were all concealed in the Buddha’s ocean of enlightened wisdom. So, they became mysterious and secret spiritual powers. Even if He wanted to reveal them, sentient beings were unable to receive them, so, this was all He could do. Step by step, He revealed them [to us]. It would have been impossible to immediately reveal all of them like this. If He were to reveal them [all], people would be unable to accept them.

So, from His mind, He continually used speech to transform [people]. According to people’s capabilities, He gave them different teachings. So, because this, He “said that He had only attained enlightenment recently”. This is why He manifested in this world. He wanted everyone to know that He was also a human being. He also had parents and had also been born into this environment. He was born into a wealthy and pleasurable environment, but He was not deluded by these riches. When it came to the webs of wealth in that deluded lifestyle, He liberated Himself from them. He did not allow this world’s fame, status or luxurious environment to bind Him. He escaped from this to seek the path. He escaped from this first web [of obstructions]. Now, He manifested this appearance to help us understand why, though the Buddha had a prestigious environment, luxurious fame and fortune, he was still willing to give it up what does the ego count for? He wanted to purse the Dharma. It was the right thing for Him to do.

In summary, the Buddha manifested what others could not do; He was able to do it. In various physical appearances, over a long period of time, He spent five years visiting [different teachers]. He appeared as an average person and visited people in search of teachings, taking these teachings and analyzing them. “Is this what I am seeking? No. It is not the ultimate. So, I must be even more earnest to contemplate these teachings myself. I must also find a more thorough way that I myself can clear [a path] in a direction that is correct”. Thus, the Buddha cleared a path [for us] so that we could realize where that ancient path is. Looking back on it, we can now follow this sutra and understand the Dharma according to these teachings. Looking at this ancient path now, we see how it is covered with weeds and wild bushes. Our many layers of ignorance have covered it up. So, we must quickly remove these weeds and tree branches to quickly clear a path to connect to the path cleared by the Buddha. This will take a very long time. So, the Buddha says it is “mysterious”.

Mysterious: The ultimate reality of all Dharma can only be thoroughly understood among Buddhas. It cannot be fully known by those in the other Dharma-realms, thus it is called “mysterious”. Secret: This means a closely-guarded and wondrous secret.

“Mysterious” is “the ultimate reality of all Dharma” that “can only be thoroughly understood among Buddhas”. This is the meaning of “mysterious”. “It cannot be fully known by those in the other Dharma-realms”. Everyone is seeking the Dharma, but we have not yet truly understood it thoroughly. To have true and thorough understanding, we must attain Buddhahood, attain awakening. When we are one with all things in the universe, we will be able to fully understand the principles. Usually when we talk about spiritual practice, even if we reach the state of Bodhisattvas, we will still unable to fully understand. So, it is said to be “mysterious”. And what about the “secret”? This is a “closely guarded secret,” a “wondrous secret”. So, this is “mysterious”.

This Dharma is wondrously profound. It’s not that the Buddha did not want to reveal it. The Buddha had already openly said. Everyone had already acknowledged His attainment of Buddhahood. But what was the state of Buddhahood like? We truly have no way to comprehend this. So, it is mysterious and wondrously profound.

The Buddha’s perfect Dharma-body that He ultimately manifested and His perfect reward-body that He ultimately cultivated and realized were realized and understood by the Tathagata alone. Thus, they are called “the Tathagata’s mysterious and secret powers”.

So, “The Buddha’s perfect Dharma-body that He ultimately manifested” is what the Buddha already attained. “His perfect reward-body that He ultimately cultivated and realized” is what the Buddha had begun to use. A few days ago we talked about the Sambhogakaya (reward-body), Dharmakaya (Dharma-body) and Nirmanakaya (transformation-body). I already told everyone about these. So, the Buddha attained His Sambhogakaya and began using it in spiritual practice. He engaged in practice, attained Buddhahood and transformed sentient beings in this way. “[The Dharma] was realized and understood by the Tathagata alone”. He traveled [this path] on His own, so He was able to comprehend and understand it. “Thus, they are called ‘the Tathagata’s mysterious and secret powers’”. So, [though] we call it “mysterious,” it is not really such a mystery. We are simply unable to comprehend the Buddha’s state of mind, so we feel that it is very mysterious and wondrously profound. In fact, it is we who are unable to comprehend it. So, He said, “Now I will explain for you all the two mysterious and secret bodies of the Dharmakaya and Sambhogakaya. Though you are unable to comprehend it, I must still expound to all of you now the two mysterious and secret bodies of the Dharmakaya and Sambhogakaya”.

He said, “Now I will explain to you all the two mysterious and secret bodies of the Dharmakaya and Sambhogakaya as well as my Nirmanakaya with its spiritual powers. You all must listen carefully. Do not give rise to doubts”.

So [He would explain], “The Dharmakaya and Sambhogakaya, these two bodies,” the Dharma-body and the reward-body, “as well as my Nirmanakaya (transformation-body) with its spiritual powers. You all must listen carefully. I will begin telling you the principles of these bodies. Everyone must listen carefully, and you must not give rise to doubts again. Earlier, when Bodhisattvas emerged in great numbers,” “everyone had doubts”. “Now, you must no longer give rise to doubts”.

So, “The Tathagata’s Dharmakaya is the essence. The Tathagata’s Sambhogakaya is the appearance. The Tathagata’s Nirmanakaya is the application. The one becomes three, yet the three are one”.

The Dharmakaya is the essence. The Dharmakaya is the Tathagata’s body of principles. This essence of the principles is something we cannot see. We have been continually talking about the principles. We can only listen to the principles, but we cannot see them. Yet when we talk about them, can you feel them? We can feel them. “We felt it; now let us see it!” Still, we have nothing to show. When we truly take the principles to heart, we cannot see them. The only thing we can do is use them by applying them in our daily living. In the past, as ordinary people, we took issue with things and had a bad attitude. After listening to the Dharma, we no longer take issue with things; our attitude and perspectives have changed. We have changed how we interact with people and deal with matters in our everyday life. This is our Sambhogakaya, our reward-body, how we connect with people, how we interact in this world, how we treat people and handle matters and how we make use of our body to act, creating “conditioned phenomena”. Everything we do and how we engage in spiritual practice is a matter of our Sambhogakaya. It is how we use our body to go among people and take action. Our Nirmanakaya is our “application”. After receiving the Dharma, we truly put it to use. We apply it to change our attitude, change our character and change our habitual tendencies. After we change, we are in harmony with others; this becomes our appearance. It is because we apply the Dharma that this Dharma returns us to the principles. The principles are the essence. This is the Dharma.

To sum it up, “The one becomes three, yet the three are one”. This is what we must earnestly seek to comprehend. It is truly a profound principle. There is also another explanation. “What was ‘mysterious and secret’ was the great compassion and skillful means that He gave rise to upon attaining the fruit of Buddhahood”.

Also, another explanation is that what was “mysterious and secret” was the great compassion and skillful means that He gave rise to upon attaining the fruit of Buddhahood. Powers: This refers to actual conditioned good deeds with practical power.

After the Buddha attained the principles, the “fruit” was the principles. He completely comprehended and awakened to them. Afterwards, He began to exhibit a mind of great loving-kindness and developed skillful means. With these, He was able to go among people to transform sentient beings. In lifetime after lifetime, He went among people. He had already attained and comprehended these principles. The principles are the essence; this is His Dharmakaya. Lifetime after lifetime, He implemented skillful means and expressed goodness among people. This is skillful means. He skillfully comprehended sentient beings’ needs. This kind of empathy, “great compassion and skillful means,“ refers to [using] “unconditional loving-kindness and universal compassion” as we go among people. There are so many disasters in the world now. So many Bodhisattvas are going into those disaster areas to accompany the disaster survivors. In these places, they give of themselves for them. This is “great compassion and skillful means.” [The Buddha] had this Dharma and was willing to go among people to serve others, throughout lifetime after lifetime. Although He had not yet attained Buddhahood, He was already going among people, using His powers to serve and do good deeds. Thus, He went among people over many lifetimes. This is how it should be. So, “powers” are the “actual conditioned good deeds with practical power.” This is how we use our strength to serve. “’Spiritual’ refers to unfathomable transformations.”

“Spiritual” refers to unfathomable transformations. “Powers” refers to the ability to come and go unhindered. The Buddha manifests according to the type of being; this is His body-wheel. He observes the capabilities of sentient beings; this is His mind-wheel. He teaches all kinds of Dharma; this is His speech-wheel. They are all part of His incredible transformation-body. Thus, this is called “the Tathagata’s spiritual powers.”

We may become very tired from our work. Should we rest? We cannot; we cannot bear [to rest]. We must continue to persist. We do not feel hindered by physical fatigue. We must continue to persist. This is “the ability to come and go unhindered.” We must still enter among this group of people in suffering. We are not impacted by the disaster. We come to this place because of the suffering of those impacted in this environment. We intentionally devote ourselves to coming into this environment. We come and go unhindered. We are able to leave at any time. In that environment of suffering, we are not there to experience suffering. We come there to serve. Coming and going unhindered like this truly is a rare thing. So, this is where “spiritual powers” come in. How the Buddha manifested is His “body-wheel.” This refers to His body.

Using His body, He transforms sentient beings. “He observes the capabilities of sentient beings; this is His mind-wheel.” We see sentient beings’ capabilities and needs. This comes from our minds.
This is our “mind-wheel.” Teaching the Dharma is using our speech-wheel. Giving of ourselves is using our “body-wheel” to be able to serve others. When we give rise to thoughts, this is our “mind-wheel”; this comes from our minds. Teaching various Dharma is the “speech-wheel.” These three wheels truly are inconceivable. In our time, Tzu Chi volunteers give without expectations and are grateful. This is how we regularly do things, putting [the teachings] into action. We give rise to thoughts in our minds, go out to serve and comfort sentient beings’ minds. These are spiritual powers. It is just that we ordinary people still have afflictions. There is still much that everyone must mindfully seek to comprehend. Time is passing by with every second. It does not stop just because we have not finished discussing the Dharma. Time is still passing. However, are our spirits able to comprehend it? Do we use our spirit to comprehend this Dharma? When we listen to the Dharma, are we mindful? We must be mindful at all times. We must not waste even a bit of time. Therefore, we must always be mindful!

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