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
 

 20190102《靜思妙蓮華》微塵無量 喻壽長遠 (第1514集) (法華經·如來壽量品第十六)

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

20190102《靜思妙蓮華》微塵無量 喻壽長遠 (第1514集) (法華經·如來壽量品第十六) Empty
發表主題: 20190102《靜思妙蓮華》微塵無量 喻壽長遠 (第1514集) (法華經·如來壽量品第十六)   20190102《靜思妙蓮華》微塵無量 喻壽長遠 (第1514集) (法華經·如來壽量品第十六) Empty周二 1月 01, 2019 9:54 pm

20190102《靜思妙蓮華》微塵無量 喻壽長遠 (第1514集) (法華經·如來壽量品第十六)

⊙聚合而成物之質,色體聚極微之微,極微至鄰虛,極微極細非現量得,譬數量多非現量比,為極微塵數之無量。
⊙黃金之塵,能於自如於體中者,為微之七倍,極微之四十九倍。
⊙「然,善男子!我實成佛已來,無量無邊百千萬億那由他劫。」《法華經如來壽量品第十六》
⊙「譬如五百千萬億那由他阿僧祇三千大千世界,假使有人抹為微塵,過於東方五百千萬億那由他阿僧祇國乃下一塵。」《法華經如來壽量品第十六》
⊙譬如五百千萬億那由他阿僧祇三千大千世界:西土大數,譬將無數大千世界。西土,唐人對古印度之稱。
⊙那由他:云萬億。阿僧祇:云無數。諸經說數多,以不可說塵沙為喻。
⊙假使有人抹為微塵:假設譬喻,若使有人,將諸世界一時細抹,悉為微塵。
⊙今經喻壽命長遠,以若干世界,抹為塵,過若干世界下一塵,明下塵之界已不可說,況不下塵之界,寧當可說?下塵不下塵之界,尚不可說,下塵、不下塵世界之塵,豈可說耶?

【證嚴上人開示】
聚合而成物之質,色體聚極微之微,七倍極微至鄰虛,極微極細非現量得,譬數量多非現量比,為極微塵數之無量。

聚合而成物之質
色體聚極微之微
極微至鄰虛
極微極細非現量得
譬數量多非現量比
為極微塵
數之無量

「量」,很多、很多,佛經典中,每一部經都是有無量無數,譬喻恆河沙微塵數,很多、很多微塵,那就是要譬喻很多聚集的物體,最最微細,那就算是微塵了。所有我們看得到的東西,最細、最微,我們看得到的就是灰塵,微塵。這種「聚合而成物之質」,是我們所看得到的。「色體聚極微之微」,這些東西要將它集合過來,最微、最微能夠聚集的,也是這個微塵。

這種「色體聚極微之微」,我們若一把泥沙聚集起來,那很多!那把泥土裡面,一粒一粒都是它的個體,所以「色體聚極微之義」,色塵能夠看到的,就是這樣這麼的微細,而且灰塵還不夠細,粉塵又比它更細,這樣的極微,一直微到「至鄰虛」,到了你看不到了,這種看不到的「極微」。

所以,「極微極小非現量得」。不是你眼睛所接觸到,那個大小來說,能夠測量、能夠分析它多大;不是用現量,有這個東西,那麼的細小,你如何去將它現量?這樣可得。若以現代科技,那當然是顯微鏡,顯微鏡,我們眼睛全都通通看不到,只是這樣將它抹一個片,在顯微鏡的裡面,看起來,哇,裡面的東西,那就是密密麻麻,很多,那個體,當然顯出來。這是在我們眼睛,眼根和那個塵,塵境,塵境的那個微細,很多的微細,是我們這個根,根塵無法去看得到的,是極微細。所以,「非限量得」,那個極微、極細,這不是用眼可看得到。

所以,「譬數量多」,要來譬喻那個數量之多,其實「非現量比」。佛陀要將這些菩薩,從地湧出的菩薩之多,從開始一念發心,一直不斷在人間來回,心入人群中,來來往往,這種度化眾生量,無法以量比,就是很多、很多,那種「為極微塵,數之無量」。這表達出了那念心最極細膩;很微細、微細,那念心表達出來,那個入人群中付出的量等等,時間、空間、人間界,在六道的裡面,眾生界中,這要來比量起來,實在是無法去比量。

這念心,從初發心起動,起於開始行動,那種的時間、空間,眾生間的量也真的是很多。這比量那個心開始,開始發心入群眾中度化眾生,那一念心,真的是無量無邊,無法計算。其實,在我們的生活中,我們大家的空間裡都也是有!有,看不到,我們的眼睛看不到,這個空間中,極細微,極細、極微,在我們大家的面前,空間中。所以他說「極微至鄰虛」,已經到達虛了,看不到了,就是我們的眼識,還無法真正看透了,空間的真實相。

我們的空間看起來是空空,其實空間充滿了,極微細的生命體,這就是我們常常在說,「舉頭三寸有神祇」。我們空間的理體,空間的生命體,全都是我們的眼識,還無法看得到。常常說,佛陀說《法華經》處,那個現場空間有多大呢?場地不大,卻是周圍空間、天空大地,哪怕是虛空、山谷等等,無不都是佛的說法處,無不都是佛體現前。所以,寶塔要浮現,佛陀就召來了分身佛,十方分身佛,不斷、不斷從十方而來;那個情景,我們在聽,用心,去將它想出那個情景來,好像很開闊、很開闊,好像無量無數佛,分身佛從四方八達,飄飄然而到達,充滿虛空法界。有法的地方,就有佛的地方,因為佛就是「真理」,而真理就是「法」,所以真理,法,我們若體會得到,那叫做「覺」,我們的覺性,我們的覺性與真理、法,會合起來,這虛空無不都是法界。

虛空,就是你與我的中間,這都虛的、空的,這中間無不都是法界;將這個「空」縮小來,這東西我們若沒有很紮實,會說:好像還有空間,虛虛的在裡面,還有空間,虛、空在裡面。是啊!還有那空隙在裡面,「空」的虛,虛的空間。所以東西沒有很紮實、沒有很密,哪怕是這麼小的縫,那個縫是虛的,所以虛的縫就是空間,還有空間。所以空間,那個空間裡面就有道理,是哪一個地方讓它卡到了,合不進來呢?就要去找;找那個空間,哪一個地方,讓它合不進來的道理在哪裡?很多東西,大的說到天空、虛空法界,其實虛空法界,拉回來是很微細,那細小的「虛」,那個縫還沒有合。這就是東西,我們的東西用得不順;不順,裡面一定有它什麼道理,卡到,不通,理不通,不通達,所以東西不順。就像我們的心,我們的心,為什麼會想不通?你想不通,就是有道理在裡面,什麼道理?就是煩惱無明在你的內心。你那煩惱無明還未完全去除,凡夫心,無明在,所以,你道理還未通。

同樣,說「大」,津津是道,能夠說很多很多的道理,若縮小過來,我們人和人之間會合嗎?我的心理,你會通嗎?你的想法,我不了解,這種彼此之間,說話不投機、見解不合,那就會起衝突,再惹煩惱,這就是凡夫。道理說來一大片,用在我們的內心,條條行不通,這就是我們凡夫的無明煩惱;煩惱源在我們的心裡,卻是我們無法去體會、去了解,這就是微塵入我們的內心。那個微,微細到我們看不到。就像玻璃,你隔著玻璃,很清淨的玻璃,你能夠透過去外面看東西。為什麼有這麼硬體的玻璃,隔在中間呢?這就是塵,它的塵,塵到達「鄰虛」之間,已經看起來就是虛的。其實在玻璃,隔在那個地方,你封起來了,你連聲音都透不過,何況人穿得過呢!這他也要用那最極微,那個物質能夠變成到、微到讓你看不到那個質,就是極細微的那個質,如何讓它合成起來變成了通透?視線看去是通、是透明,但是它有實體。所以,這裡面就有聚著很多,它的質性在裡面,所以怎麼樣的技術變成了通透。所以,「極微至鄰虛」,同樣道理,我們眼睛在看,彼此之間通透。其實,它有「極微」,在我們的周圍裡,這都是很微妙。

人生就是活在,這麼的微妙道理中,只是我們不覺不知,我們活在這樣非常的微細,很微妙的大空間裡;那個微細到了就像空氣一樣,我們人不能缺少空氣。空氣,有時候人體就要氧,氧氣,什麼氫、氧,什麼東西?現在科學發達,將這些極微分的質量,變成分開,而且再造。就像有這個煙,看起來有東西,其實它是虛的,它是一個氣;氣,它有它的作用。清新的空氣如何去將它過濾,這無不是有東西,但是它那個東西到了你看不到,真的,你是看不到。或者是你感覺得到的,你一定要在這種的環境中,氧氣,空氣一定要有的,這樣我們才活得下去。我們若缺氧,氧是長得什麼樣?我們看不到,若缺氧,我們就無法可呼吸。同樣,這也就是理。生命在這種充分的道理中,就是我們無法去體會。所以成佛與凡夫就是在這種,「通」與「不通」。通者覺;不通者迷。覺者成佛;迷者凡夫。這就是我們應該要去,體會、了解。

所以我們要知道,「聚合而成物之質,色體聚極微之微」,那是很微細的微細。分析「微塵」,「微塵」的七倍,還有「金塵」。這個「金塵」還有比它更細,四十九倍的「極微」,那一直分下去,到達了真的是「量」,無法去比量的程度。所以到達了「鄰虛」,就是虛了,看起來都是空,空的程度。

黃金之塵
能於自如於體中者
為微之七倍
極微之四十九倍

這我們要很用心,只是能夠神會,無法量比,無法用比量能夠去比喻,這是無法可比喻,不可言語、不可量比。所以,「極微極細非現量得」,不是現在就能夠讓你看東西,那是我們要用精神去體會,用我們感覺,智慧去體會。所以,「譬數量多非現量比」。要說恆河沙很多、很多,去算數,非算數可得,絕對無法去算出的。所以,「極微塵,數之無量」,不是用算的,算不出來,所以只有我們,真的是用心去體會。

我們學佛要時時用心,用在我們的精神,如何時時與法會合,我們的身體,落實在現實的生活中,所以生活的事物,這不離開法。所以,「你說的有道理,你做的也有道理,很合理」,是啊,就是要有這樣,這就是我們做得合理。你說得有道理,這就是我們會時時心與境會。一直在告訴大家,「識」,意識、根塵,我們無時一定要在「智」,所以,「轉識為智」。「四智」,一直在我們日常生活中,在「成所作」,在「妙觀察」,在「平等性」,無不都是「大圓鏡智」,很清楚,這就是我們學佛的良能,落實生活中。不要說:我學佛,聽法就聽法,就聽來累積,聽來做筆記,聽來寫;我就有在筆記,我就有在寫。不是!是有在用,聽來就是要用,改變我們的觀念、改變我們的習氣,日常生活中,這就是真正學佛了。所以,聽、說、行要平齊,所以要很用心。

前面的經文要多來了解:「然,善男子!我實成佛已來,無量無邊百千萬億那由他劫。」

然 善男子
我實成佛已來
無量無邊百千萬億
那由他劫
《法華經如來壽量品第十六》

善男子,佛陀就是很懇切,稱呼在場聽法的人,不論是資深或者是才初發心:「大家,我們不要執近迷遠;執近在這跡門之中,只是執在今生此世,只是執在那量和時間,不要只是執在,『現量』和『現時』,我們就要想過去。」過去的過去,一來就是一直一直來,無不都是一條的道理源頭,這樣一直留下來、流傳下來,我們一定要相信。「時間很長了,我實成佛已來,已經是很長了,不是今生此世而已;今生此世,只是應因緣現相,來做引度眾生,其中一個現量的相,就是讓大家看,在這個時間內,就是有這樣的地方,就是有這樣的人間,這是有相、有量、有時、有界。」在這個世界之上有這樣的,人、事、物的形象出來,有歷史可根據,這就是在這個時代,這樣現這個相。過去,過去已經時間很長了,已經從正法、像法、末法,一直到沒有佛世的時間,已經很長過來了。所以過去佛,雖然也是在人間過,但是過去佛的正法、像法、末法也過去了,連像法的遺址都沒有了。

釋迦牟尼佛是經歷了,多少的恆河沙數的微塵劫,很長久的時間,這樣不斷來人間,這個世界成、住、壞、空,經過了多少次,所以遺跡都沒有了,佛法的名稱也沒有了。所以經過了這樣的時期,過去的空劫,才又再有釋迦佛,這長久的時間。所以釋迦佛的現相,在這個娑婆世界,當然他還要再重新開始,重新有那個量、相的比例,讓大家看得到、聽得到。但是這個時間是很重要的時間,因為佛陀的二千多年前開始,他的未來,我們的現在。

我們現在的再未來,這個劫之中,這長時間之中,那就是濁惡世,愈來愈濁了,人心變化愈來愈快速,這種氣候不調和,四大愈來愈不調和,極端的災難發生愈來愈多,人心愈來愈極惡。所以在佛陀的未來,我們的現在的未來,愈來是愈告急的時代。所以在我們的前面,二千五百多年前,佛陀就是為未來的現在,他現相,就是從這樣開始,有了佛陀出現人間,這個世界裡。所以世間的壽命,應眾生壽命,就是同樣有限。

所以,他在少年的時代就離家,這大家故事都知道。光陰過了十一年,那個參訪和苦修,十一年和四十九年,總共起來也有六十年,是不是呢?這個時間就是已經追求佛法、成就佛法、說佛法在人間,時間很短,六十年。我們慈濟到現在(二0一七年) ,也五十多年了,時間感覺就是那麼短,以我們現在來比量,時間真的不長。我們五十多年來,我們能夠成就什麼呢?何況佛陀時代,總共從成佛到他入滅,才四十九年間而已,還不到五十年,要來說他已經成就那麼多,當然,就是很不可思議。要用現在的比量,來比佛的境界、比佛的成就,哪有辦法比呢!

所以,不要迷遠執在近,執在佛陀的這一輩子,這一輩子只是一個現相、比量;現相,就是這樣年輕出家,開始精進、修行、成佛,這是「現相」。有這個時間讓我們知道有這樣,千二百五十弟子常隨眾,「比量」,在哪一個道場,成就多少說法、聽眾,這都可以比量,在佛的時間內可以比量。但是真正佛成就的時間,是無法比量,他所說的過去、過去,那已經沒有遺跡了,因為經過了空劫,成、住、壞、空,已經空掉了。唯有我們現在,佛陀的二千多年後,我們的現在,還可以去考古,還可以去看到佛世的遺跡。

但是,佛陀所說的道理,是過去、過去,無法來比量、比例,沒有那麼相,沒有那些量可以比。所以很多佛經都是,「無量無邊百千萬億,那由他劫」的時間,那麼長、那麼長,那個量。而我們一定要相信,佛是真語者、實語者、不妄語者、不誑語者,我們一定要相信,佛的道理是存在的。所以,我們不要迷遠執近,一定要好好用心。

接下來這段文這樣說:「譬如五百千萬億那由他阿僧祇三千大千世界,假使有人抹為微塵,過於東方五百千萬億那由他阿僧祇國乃下一塵。」

譬如五百千萬億
那由他阿僧祇
三千大千世界
假使有人抹為微塵
過於東方
五百千萬億
那由他阿僧祇國
乃下一塵
《法華經如來壽量品第十六》

是啊!剛才若沒有告訴你們那些話,現在再唸這些數字,又是要如何去體會了解呢?就是這樣的「量」。「譬如五百千萬億,那由他阿僧祇,三千大千世界」。那麼開闊、那麼開闊的世界。

譬如五百千萬億
那由他阿僧祇
三千大千世界:
西土大數
譬將無數大千世界
西土
唐人對古印度之稱

這古代,古代,在印度,印度叫做「西土」,對我們來說,這是「古印度稱他土」,那是他所在國的,「他土」的數字,意思就不只是說印度,古印度以外的國家,這個空間界。「譬將無數大千世界」。在那個時代,除了說地球的世界,其實佛陀想要說的,是虛空法界的世界,很多很多,不是只有地球而已,地球以外,天體間有無量數的世界。

那由他:云萬億
阿僧祇:云無數
諸經說數多
以不可說塵沙為喻

所以,「那由他」,就是萬億的意思;「阿僧祇」,就是無數。「諸經說數多,以不可說塵沙為喻」,他就要說很多很多的數字,必定就是要說這樣、用這樣的方式來代表。多,多到什麼程度?天體宇宙的世界,到底有多少啊?「以不可說塵沙為喻」,用這樣來譬喻,很多的塵沙,一塵、一沙,就是一個世界,用這樣來譬喻。

假使有人
抹為微塵:
假設譬喻
若使有人
將諸世界一時細抹
悉為微塵

「假使有人抹為微塵」。「假設譬喻」,若有人將這些世界,這樣同時將它抹為粉、粉末,這些世界都將它變成又是微塵,這再過了「東方五百千萬億,那由他阿僧祇,乃下一塵」,就像這樣,用「一塵」,經過這麼久、這麼長的地方、時間、國土,丟一粒在那個地方。那麼多的微塵,這些微塵要將它分開,在很遠的地方放一粒,經過無數阿僧祇國土,「方乃下於微塵一點」,又再經過無數的國土,那麼遠,再放一粒。就像這樣,那些沙塵數,遠遠放一粒、遠遠放一粒,這樣到這些塵沙放到完。所以,現在經中譬喻,壽命的長遠。

今經喻壽命長遠
以若干世界
抹為塵
過若干世界下一塵
明下塵之界
已不可說
況不下塵之界
寧當可說
下塵不下塵之界
尚不可說
下塵、不下塵
世界之塵
豈可說耶

現在要接下去,要說的「壽命長遠」,就像這樣,在那麼長遠的世界,用很多的微塵,這樣很多世界放一粒、放一粒,放到這些沙,無量的沙塵完了。這樣,你們想:那個世界有多長?這實在是,壽命就有這麼長。這用什麼來比量呢?無法比量。你們不知聽得懂嗎?我們若手抓一把豆子,我們遠遠將它放一粒、遠遠放一粒,放到手中的豆子都放完了,你看,你在那遠遠的那邊看回來,那個第一粒開始放起的距離,這樣有多少?就像在測量那個距離的標記,多長,將它放一個標記在那裡,多長,放標誌,放到最後,看看這樣,那距離有多長。同樣的道理,我們現在要說,那個壽命的長遠,就是這樣。這種微塵,不是豆子,世界抹為塵,用微塵去遠遠放一粒,經過很遠、很遠,再放一粒,這樣一直放過去的距離,來譬喻壽命的長,這種的譬喻。

所以,「以若干世界,抹為塵,過若干世界下一塵」。又經過多少的世界再放一塵,那「明」,表明了將它放下去的這個塵,那個界限實在是無法說,那個界線無法說。所以,「況不下微塵之界」,有放到、測量過,這個沙塵放過的地方,就已經有這麼長了,還有,還未放過,那個塵的那個空界,我們就知道虛空有多大、世界有多少了!不可說不可說,真的是很多的世界。

所以,「下塵不下塵之界,尚不可說」,「下塵不下塵」,這個世界不可說,何況不下塵的世界,那個塵「豈可說耶」?你們想,這樣要如何去說呢?總而言之,我們要知道,這種佛法所比量,雖然我們的智慧,我們的智識,還無法完全體解,我們無法體解。就像在靈鷲山,這無量數的菩薩浮現之時,這樣的境界累積下來那麼多人,那麼多的菩薩,一時間都在靈鷲山裡,那個範圍,我們想起來,不是我們凡夫有辦法,能夠去想像出來的境界。

在那個現場的菩薩和彌勒菩薩,他們的騰疑,要來體會、要來了解,他們不是不信佛,他們絕對信佛;絕對信佛都還有疑,那個疑就是無法和這個真理,去體會起來。佛陀已經與天體宇宙,事物理體合為一了,所以佛他能夠真正體悟。不是佛,現在接受佛陀教育,有去體驗過的菩薩,從地湧出,大家看起來真的是等覺菩薩,已經到達與佛差不多比量,類似已經覺悟,這樣的菩薩,這現場騰疑的菩薩,與他們還有一個距離。這些已經是等覺菩薩,與佛的境界還有一點點的距離,所以這種要真的要全體體會,還有一段距離。

所以說起來,我們和佛的距離,當然是很遠、很長,我們現在堪稱是新發意,新發意菩薩。我們邊走邊做,在人群中,煩惱群中,「煩惱即菩提」,去體會眾生的煩惱。我們聽法之後,我們如何體解大道?我們已經發無上心,在人群中,我們能夠不受他的影響,我們能夠去為他付出,拔出了他的困難,這是我們在學,一步一步走;一邊在做,難免無法人我中沒有是非,但是「是非即菩提」,就是來警惕我們,讓我們學很多,「感恩啊」,感恩的體會,這就是我們在學菩薩道。新發意菩薩,要如何體會這個道理?唯有要我們真真正正,身體力行在人間中,(法)不是聽來放的,不是寫下來了解的,是要身體力行。所以要實實在在,要時時刻刻多用心!

【註】
〔極微〕梵語 paramāṇu。又作極微塵、極細塵。舊譯鄰虛。物質(色法)分析至極小不可分之單位,稱極微。依俱舍論卷十二謂,以一極微為中心,集合上、下及四方等六方之極微而成一團,稱作「微」,又稱「微塵」,亦即合七極微為一微塵,始為天眼等之所見。微塵,梵語 anu-rajas,音譯作阿拏、阿菟,又作阿耨塵。

集合七微塵,謂一金塵,七金塵謂一水塵,七水塵謂一兔毛塵,七兔毛塵謂一羊毛塵,七羊毛塵謂一牛毛塵,七牛毛塵謂一隙遊塵(又作向遊塵)。金塵、水塵能夠通過金中、水中之空隙,故塵有極微細之意。兔毛塵、羊毛塵、牛毛塵,乃表示塵如兔、羊、牛的毛端之微細。隙遊塵則指如窗隙間,吾人肉眼可視之光中浮遊細塵而言。

極微集合形成具體物質之時,至少須具足地、水、火、風四大,與色、香、味、觸四塵(四微)始能形成。因不能缺少其一,故稱「八事俱生,隨一不減」。〔大毘婆沙論卷十三、卷七十五、卷一三六、大智度論卷十二、瑜伽師地論卷三、卷五十四、成唯識論述記卷二本〕(《佛光大辭典》)
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

20190102《靜思妙蓮華》微塵無量 喻壽長遠 (第1514集) (法華經·如來壽量品第十六) Empty
發表主題: 回復: 20190102《靜思妙蓮華》微塵無量 喻壽長遠 (第1514集) (法華經·如來壽量品第十六)   20190102《靜思妙蓮華》微塵無量 喻壽長遠 (第1514集) (法華經·如來壽量品第十六) Empty周三 1月 02, 2019 1:26 pm

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

20190102《靜思妙蓮華》微塵無量 喻壽長遠 (第1514集) (法華經·如來壽量品第十六) Empty
發表主題: 回復: 20190102《靜思妙蓮華》微塵無量 喻壽長遠 (第1514集) (法華經·如來壽量品第十六)   20190102《靜思妙蓮華》微塵無量 喻壽長遠 (第1514集) (法華經·如來壽量品第十六) Empty周日 2月 10, 2019 12:40 pm

Explanations by Master Cheng-Yan
Subject: Dust Particles as Analogy for a Lifespan (微塵無量 喻壽長遠)
Date: January.02.2019

“Regarding the gathering of substance into matter, all forms are composed of the tiniest of particles. They are so extremely tiny that they approach nothingness; they are so extremely subtle and fine that they cannot be directly observed. If we compare their quantity, they cannot be directly compared. This is why these extremely tiny dust-like particles are infinite.”

Their quantity is extremely large. In the Buddhist sutras, every sutra mentions immeasurable and countless numbers [of particles], comparing to the amount of grains of sand in the Ganges River. These are very many dust-like particles. This is comparing to the many particles that gather together [to create matter]. The tiniest [components] are dust-like particles. So, of everything we can see, the smallest or the tiniest that we can see are dust-like particles. This “gathering of substances [into matter]” becomes [those things that] we can see. “All forms are composed of the tiniest of particles.” These things must gather together. The tiniest things that can gather are dust-like particles. “All forms are composed of the tiniest of particles.” If we grab a handful of sand, there are so many [grains]! In a handful of sand, every grain is an individual entity. So, “All forms are composed of the tiniest of particles.” The dust-like forms that we can see are so subtle and fine. However, dust is not fine enough. The powder in the dust are even more fine. They are so extremely tiny that “they approach nothingness.”

They are so fine that we cannot see them. These “paramanus” are invisible. So, “They are so extremely subtle and fine that they cannot be directly observed.” When our eyes come into contact with them, we are unable to measure their size or analyze how large they are. We cannot directly observe them. These things are so tiny; how could we directly observe them? How can we [see them]? Making use of modern technology, we can use a microscope [to observe them]. With a microscope, for things we cannot see with our [naked] eyes, we just smear them on glass slide, look through a microscope, and we will see many densely-packed things. These individual entities will become clear. This is [made possible by] our eye-root connecting with those external conditions, with sense-objects. Many fine details of the external conditions cannot be seen by our eye-root, because they are extremely tiny. So, “They cannot be directly observed.” They are so extremely subtle and fine that they cannot be seen with the naked eye. So, “if we compare their quantity,” if we want to describe how large the quantity is, actually, “They cannot be directly compared.” The Bodhisattvas who emerged from the ground were so numerous because, beginning from His initial aspirations, the Buddha has continuously returned to this world.

With His vows, He goes among people repeatedly [life after life]. This is how He transformed so many sentient beings. The numbers are so great that they cannot be compared. There are so many. “This is why these extremely tiny dust-like particles are infinite.” This shows that His mind is most intricate, how much He has served among people and so on. Speaking of time, space and the human realm, when it comes to sentient beings in the Six Realms, if we wanted to compare their numbers, it would truly be incomparable. From the point when His initial aspiration was first inspired and He started taking action, in that time and space, the number of sentient beings has been truly great. If we measure [the time since]. He first formed the initial aspiration to go among people and transform sentient beings, that time is truly infinite, boundless and incalculable.

In fact, in our daily living and [the world around us], there are also things that we cannot see with our eyes. In this space, there are extremely tiny things that exist right in front of us. So, He said, “They are so extremely tiny that they approach nothingness.” They have reached “nothingness”. We cannot see them. This is because our eye-consciousness still cannot truly see through the ultimate reality of space.

Our space looks empty. However, in fact, our space is filled with extremely tiny life forms. This is why we often say that. “There are spiritual beings three inches above us.” The body of principles [governing] our space and the life forms in this space are all things that our eye-consciousness still cannot see. We often ask how big the space is where the Buddha taught the Lotus Sutra. The venue was not very big, but the space around it, the sky, the earth, even the universe, mountains and valleys and so on were all places where the Buddha taught the Dharma and where the Buddha’s manifestations appeared.

So, after the stupa of treasures emerged, the Buddha summoned. His many manifestations. His manifestations from the ten directions continuously kept arriving. As we listen to the sutra, we must mindfully try to picture that scene. It seemed to be very wide and open. It was as if there were countless Buddhas, the Buddha’s many manifestations, who came from all directions and arrived gracefully, filling the Dharma-realms of the universe. Wherever there is Dharma, the Buddha is there.

The Buddha [embodies] the “true principles,” and the true principles are “the Dharma”. So, as for the true principles, as for the Dharma, if we can comprehend them, this is called “awakening,” or our awakened nature. When our awakened nature converges with the true principles [of] the Dharma, every place in this endless void becomes a Dharma-realm. The endless void refers to the empty space between you and me. Between us, everywhere there are Dharma-realms. When we reduce [the space] between things that are not very densely packed, we will say, “There still seems to be space. It is empty inside”. There is still space. There is empty space in it.” Indeed! There still are gaps in it; there is empty space. So, the thing is not very compact; it is not very dense. Even if the gaps are very small, the gaps are voids. So, the void of a gap is a space. There is still space. So, as for space, there are principles within that space. Is something blocking it so that it cannot be densely packed? We must find that space, that spot, to see the reason it cannot be packed together.

There are so many things. We can talk about large things such as the sky and the Dharma-realms of the universe. In fact, if we draw closer, the Dharma-realms of the empty void are very tiny. There are tiny voids, gaps that have still not been closed. This means when we cannot use a thing smoothly, there must be some principles that are obstructed. Thus, we cannot use it smoothly. The principles are obstructed, so this thing cannot be used smoothly.

It is the same with our minds. Why can’t our minds get over something? There is a principle for our being unable to get over things. What principle is it? It is that afflictions and ignorance exist in our minds. We still have not completely eliminated these afflictions and this ignorance. We have the mindset of an ordinary person and our ignorance is still there, so we have not fully understood the principles. Likewise, we can talk about large things and discuss them enthusiastically. We can talk about many principles. But if we come back to [ourselves], are we able to connect with other people? Can we thoroughly understand each other’s mind? I cannot understand your thoughts. If we do not find each other’s words agreeable or if we have different perspectives, there will be conflicts and more afflictions. This is how ordinary people are. We can speak of many principles, yet we cannot apply any of these in our hearts. This is due to our ignorance and afflictions as ordinary people. The source of afflictions is in our minds, but we cannot comprehend or understand it. These are the dust-like particles entering our minds. They are so tiny that we cannot see them.

It is like a piece of glass. With very clear glass, we can look through it to see things outside. Why is there such a hard window between us and the outside world? [The glass] is a sense object. This object [consists of] dust-like [particles] that “approach nothingness”. It seems there is nothing there, but in fact, there is a piece of glass separating us. We are isolated. Even our voice cannot pass through it, not to mention other people. Glass is made from the tiniest [sand particles]. These materials become a substance that is so fine that it is invisible. Extremely tiny particles need to be combined to be turned into something transparent. When we look at it, we can see through it; it is transparent, but in fact, it has substance. So, there are many materials contained in it. Through technology, it is made to be transparent.

So, “They are so extremely tiny that they approach nothingness.” The principle is the same. As we see with our eyes, we may see things as transparent. In fact, there are extremely tiny particles. In our surroundings. This is very wondrous. We live our lives among such wondrous principles, but we are unaware of them. We live in a great space that is so very subtle and wondrous. It is as subtle as the air. We cannot live without air.

For instance, our human bodies need oxygen, hydrogen and [all kinds of things]. Nowadays, technology is advanced. We can separate these extremely subtle substances and recreate them. It is lie smoke. [Smoke] looks like there is something there, but in fact, it is nothing but gas. Gases have their own functions. How do we filter fresh air? It has substance, but we cannot see it. We truly cannot see it. Maybe it is something we can sense and feel. We must live in such an environment; we need oxygen [in the] air to be able to live. If we lack oxygen…. What does oxygen look like? We cannot see it. If we lack oxygen, we cannot breathe. It is the same principle. Our lives are filled with principles, yet we cannot comprehend them. Thus, [the difference] between Buddhahood and the state of an ordinary person is whether we are obstructed [from the principles] or not. Those who are unobstructed attain awakening; those who are obstructed are confused. Those who are awakened attain Buddhahood while those who are confused remain as ordinary people. This is what we should seek to deeply comprehend. So, we must know that, “Regarding the gathering of substance into matter, all forms are composed of the tiniest of particles”. They are extremely tiny, extremely fine.

Analyzing “dust-like particles”, seven times larger than a “dust-like particle” is a “gold particle”. In comparison to al “gold particle”, there is something even tinier. A “paramanu” is 49 times smaller. As we continue to split this particle further, we will reach a quantity that is truly impossible to compare or measure. So, it approaches “nothingness”, which is empty; it seems completely empty.

A “gold particle” can freely pass through substances. A “dust-like particle” is 7 times smaller. A “paramanu” is 49 times smaller.

We must be very mindful about this. We can only comprehend them, but we cannot directly compare their quantity. We cannot make analogies to compare their quantity. This is impossible to describe with analogies, by language or comparison. So, “They are so extremely subtle and fine that they cannot be directly observed”. It is not something we can show to you now. We must use our mind to comprehend this, using our experience and wisdom to realize it. So, “If we compare their quantify, they cannot be directly compared”. We say that the Ganges’ sands are extremely numerous. Their number cannot be known through calculation. It is definitely impossible to count. So, “This is why these extremely tiny dust particles are infinite”. They cannot be counted; they are uncountable. So, truly we can only put effort into comprehending this. As we learn the Buddha’s teachings, we must always be mindful. We must be mindful about connecting our spirit to the Dharma in every moment. With our physical bodies, we must put it into practice in our daily living. Then, all matters and things in our lives will be inseparable from the Dharma. So, “What you say accords with the principles and what you do accords with the principles; they are very reasonable”. Indeed, we must be like this. This means that what we do is reasonable, and what we say accord with the principles. This is what it means to constantly connect our minds with the external conditions. I always tell people about consciousness, the mind- consciousness, the Roots and the Dusts. We must always have wisdom.

So, we must transform consciousness into wisdom. The Four Wisdoms are always a part of our daily living. “All-accomplishing wisdom, profound discerning wisdom” and “universal equality wisdom” are all part of “great perfect mirror wisdom”. At that point, we understand everything clearly. This happens when we exercise our potential as we learn the Buddha’s teachings by putting them into practice in our daily living. We should not say, “As I learn the Buddha-Dharma, I just listen to the Dharma to accumulate it. I listen to take notes and write it down. I have taken notes and written it down”. This is not the point. The purpose is to apply it; the purpose of listening is to apply it and change our perspectives and habitual tendencies in our daily living.

This is truly learning the Buddha-Dharma. So, listening, teaching and practicing [the Dharma] must occur in parallel. So, we must be very mindful. We must gain a deeper understanding of the previous sutra passage.

“However, good men, I actually attained Buddhahood before then, infinite and limitless trillions of nayutas of kalpas ago.

Good men, was how the Buddha sincerely addressed those who listened to the Dharma at the assembly. Whether they were experienced or newly-inspired, [He urged them], “Do not cling to the near and be confused about the far. We must not cling to the near, to the manifest. We must not be attached to this lifetime and only cling to that span of time. We should not become attached to what we directly observe and the present time. We must consider the past”. The past of the past that has continued endlessly is a flow from the source of the principles. It continues to remain in this way, being passed down [over time]. We must believe in it. “It has been a long time. Actually, the time since I attained Buddhahood has been a very long time, not just this present lifetime. I only manifested in this lifetime in accordance with worldly causes and conditions to guide and transform sentient beings as one of my many manifestations that can be directly observed”. This is to help people see that at this time, there is this place in this world. [His manifestation] has form, quantity, time and realms”. In this world, there are such [manifestations] of people, matters and things. There is history that can be traced back. He had at this time manifested this form. In the past, a very long time has gone by .Time has passed from the era of Right Dharma, Dharma-semblance and Dharma-degeneration, all the way to the time without a Buddha. It has been a very long time. Although in the past the Buddha was in the world, the Buddha’s past eras of Right Dharma, Dharma-semblance and Dharma-degeneration have all passed. Even the relics of Dharma-semblance have disappeared. Sakyamuni Buddha has been through countless dust-inked kalpas as numerous as the sands of many Ganges Rivers. Over a very long time, He continuously came to this world. This world has experienced many periods of formation, existence, decay and disappearance.

Therefore, no relics can be found, not even the label “the Buddha-Dharma”. So, after such a [long] time, after past kalpas of disappearance, Sakyamuni Buddha again manifested. This took a very long time. So, when Sakyamuni Buddha manifested in this Saha World, He clearly had to begin anew to align the proportion of the quantity [of time] and His appearance to help everyone see and listen to [the Dharma]. But this time period was a very important time because the Buddha began [to teach] more than 2,000 years ago for His future time that is our present time. In the future beyond our present time, during this long period of many kalpas, the evil world of turbidity will become even more turbid, and people’s minds will change even more rapidly.

The imbalance of the climate and the four elements will become worse. There will be more extreme natural disaster and human hearts will grow extremely evil. So, in the Buddha’s future and the future beyond our present time, there will be more urgent crises in that era. So, before us, the Buddha manifested this appearance more than 2,000 years ago for the sake of the future which is [our] present. This was how it began that the Buddha manifested in this world. His worldly lifespan, in accordance with sentient beings’ lifespan, was likewise limited.

So, he left his home when he was a young man. Everyone knows this story. 11 years passed while He traveled and engaged in ascetic practice. With those 11 years and 49 years [of teaching], there were 60 years in total. Isn’t this so? During this time, He sought the Buddha-Dharma, accomplished it and taught it in the world. The time was a short period of 60 years. As of now (2017), Tzu Chi has been around for more than 50 years! I feel the time had been so short. So, if we now compare it, the time had truly not been long. In these over 50 years, what have we accomplished? This is not to mention that in the Buddha’s era, from the Buddha attaining Buddhahood to entering Parinirvana, there were only 49 years in total. It had not even been 50 years. To say that He had accomplished so many things would definitely be inconceivable. If we want to use what we have now to compare with the Buddha’s state and His accomplishment, how could we compare? So, we should not be confused about the far and attached to the near, attached to the Buddha’s current lifetime. This lifetime is only a manifestation, [a time] we can relate to and measure He manifested the appearance of becoming a monastic when He was young, began to diligently engage in spiritual practice and attained Buddhahood. This was “manifesting an appearance”.

At that time, we know that there were 1250 disciples in His retinue. We can measure and compare [the numbers]. In certain spiritual practice grounds, how many lectures had He given on the Dharma and how many people were there listening? There can be measured and compared. In the Buddha’s time, these could be compared.

However, the time since the Buddha actually attained enlightenment is beyond comparison. The ancient past that He spoke of no longer has any remaining traces or relics because it has gone through. Through formation, existence, decay and disappearance, everything has disappeared. We only have our present time, which is 2,000 years after the Buddha’s lifetime, but we can still do archaeological research and observe historical remains from the Buddha’s era. Yet the principles that the Buddha taught came from far in the past. We cannot measure or compare [how old they are]. We do not have the form nor quantity compare. So, many of the Buddha’s sutras mention “infinite and limitless trillions of nayutas of kalpas ago”. The [length of time] is so long. In addition, we must trust that the Buddha speaks the truth and does not speak falsehoods. We must trust that the Buddha’s principles indeed exist. So, we should not be confused about the far and attached to the near. We must put effort into being mindful.

The next sutra passage continues, “By way of analogy, suppose someone were to take 500 quadrillion nayutas of asankyas of great trichiliocosms and grind them into dust”. Then, passing over 500 quadrillion they were to drop one particle of dust.

Indeed! If I had not told you these things, and you now read about these numbers, how could you comprehend them? This is the amount being described. “By way of analogy, suppose someone were to take 500 quadrillion nayutas of asankyas of great trichiliocosms…”. These worlds would be so open and vast.

By way of analogy, suppose someone were to take 500 quadrillion nayutas of asankyas of great trichiliocosms…: In the Western Land, great numbers are likened to countless great trichiliocosms. “The Western Land” was what people in the Tang dynasty called ancient India.

In the past, India was called “the Western Land”. We in the present would say, “In ancient India, they referred to other lands…”. That refers to other lands from the perspective of the country they were in. This means [lands] not just in India. Lands outside of ancient India in this space [are compared to] “countless great trichiliocosms”. At that time, apart from the human realm on Earth, in fact, the Buddha wanted to say that there were many worlds in the Dharma-realms of the universe, not just Earth. Apart from Earth, there are countless worlds in the universe.

So, “nayuta” means “one trillion”. “Asankya” means countless. “All sutras, when describing a large amount, use the metaphor of innumerable dust particles”.

When He spoke about large amounts, He had to teach like this and use this method to represent it. It was such a large amount. How large? How many worlds are there in this universe? “He used the metaphor of innumerable dust particles”. He used this as an analogy. There are many dust particles. Each dust or sand particle represents a world. He used this as an analogy. “Suppose someone were to grind them into dust particles. Suppose, by way of analogy….” If someone were to grind all of these worlds into dust particles at the same time, then these worlds will all become dust particles. Also, while “passing over 500 quadrillion nayutas of asankyas of lands to the east, they were to drop one particle of dust”.

In this manner, suppose they use “one particle” after such a long time and passing through such a long distance in time and lands, dropping a single particle there. There are so many dust particles. They separate these dust particles and place each of them in a very distant place. After passing through countless asankyas of lands, they drop just a single particle. They then pass through countless lands again and place another one after such a large distance. In this manner, they drop each particle, one more distant then the other, until they have dropped all the dust particles. This present analogy in the sutra illustrates the length of His lifespan.

The sutra is drawing an analogy to illustrate the length of the Tathagata’s lifespan. Grinding so many worlds into dust and dropping a single particle of dust after passing through so many worlds shows that the worlds in which the particles would be dropped are already innumerable, let alone the worlds where the particles would not be dropped. How could they possibly be numbered? The worlds where particles would be and would not be dropped are already innumerable, so how could the particles within both kinds of worlds possibly be numbered?

Now, we will continue to talk about “the length of [His] lifespan”. Like this, in such faraway worlds, they use many dust particles, dropping a single particle after passing a great number of worlds. They drop them until these countless particles are exhausted. Think about this, how far those worlds go. This is truly [beyond words]. This is compared to the length of His lifespan. What can we compare it to? It is incomparable. Do you understand this? Suppose we grab a handful of beans, dropping a single bean after a distance and dropping another bean after another distance until all the beans in our hand are finished. Looking back from that distant place to the place where we dropped the first bean, how far is the distance? It serves as a mark to measure the distance. We place a mark after a certain distance and another mark after a certain distance. After we place the last one, we can see how great that distance is. The principle is the same.

What we are now discussing is how long [the Buddha’s] lifespan is. We use dust particles instead of beans. We grind so many worlds into dust and drop a single particle of dust in a distant place. Then after passing a very long distance, we drop another one. The distance that we continue to cover this way is used as an analogy for the length of a lifespan. This is the analogy.

So, “Grinding so many worlds into dust and dropping a single particle of dust after passing through so many worlds…”. After passing through many worlds, he drops one particle. This represents how the distance covered by the particles which were dropped is truly indescribable. Its boundaries are indescribable.

So, “Let alone the worlds where the particles would not be dropped…”. The worlds that are covered and measured, where the particles are dropped, are already so [many]. There are still worlds in which the particles are not dropped. From this, we can understand how big the universe is and how many worlds there are. This is indescribable. These are truly great numbers of worlds. “The worlds where particles would be and would not be dropped are already innumerable”. The worlds in which “particles would be and would not be dropped” are innumerable. The worlds where particles would not be dropped [are innumerable]. How could the dust particles [within the worlds] “possibly be numbered?” Think about this; how could we describe this?

In short, we must know how the Buddha-Dharma represents these numbers. Using our wisdom and consciousness, we still cannot completely comprehend this. We cannot comprehend it. It is like at the Vulture Peak, when countless Bodhisattvas emerged. At that place, so many people were gathered. So many bodhisattvas all came to Vulture Peak at the same time. When we think about that place, it is not an environment that ordinary people like us can imagine. The Bodhisattvas and Maitreya who were at that assembly brought up their doubts. They wanted to comprehend this. It was not that they did not believe the Buddha. They definitely believed the Buddha. If they still had doubts about their belief in the Buddha, this doubt would have prevented them from comprehending and merging with the true principles. The Buddha had already became one with all matters, things and principles in the universe.

So, He can truly comprehend everything. It was not only at that time that they received the Buddha’s teachings; these Bodhisattvas who emerged from the ground had already experienced them. All of them truly looked like Bodhisattvas of Equal Enlightenment who had reached a state comparable to the Buddha; these Bodhisattvas seemed to have attained enlightenment. Those Bodhisattvas who raised doubts there still were some distance away from them. These Bodhisattvas of Equal Enlightenment still were at a slight distance from the state of the Buddha.

So, to truly comprehend it all, they were still at some distance. So, this is to say, our distance from the Buddha is definitely very great. We are what is called newly-inspired Bodhisattvas. We serve while we walk the path, being among people, among their afflictions. “Afflictions are Bodhi.” We seek to comprehend sentient beings’ afflictions. After listening to the Dharma, how do we realize and comprehend the great path? We have formed the supreme aspiration; while being among people, we can remain unaffected by others, and we can help others and relieve them from their hardship. This is what we are learning. As we take one step at a time while serving, it is inevitable that we will encounter interpersonal conflicts.

However, “Conflicts are Bodhi.” They are to remind us to be vigilant and help us learn many things. “We are grateful!” When we can comprehend gratitude, we are learning to walk the Bodhisattva-path. How can newly-inspired Bodhisattvas comprehend this principle? This can be done only when we truly put it into practice in the world. The Dharma is not something we store up after listening to it or something we write down to understand. We must put it into practice. So, we must make steadfast efforts [to practice] and 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
 
20190102《靜思妙蓮華》微塵無量 喻壽長遠 (第1514集) (法華經·如來壽量品第十六)
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: