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 20190107《靜思妙蓮華》佛居娑婆 說法教化 (第1517集) (法華經·如來壽量品第十六)

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20190107《靜思妙蓮華》佛居娑婆 說法教化 (第1517集) (法華經·如來壽量品第十六) Empty
發表主題: 20190107《靜思妙蓮華》佛居娑婆 說法教化 (第1517集) (法華經·如來壽量品第十六)   20190107《靜思妙蓮華》佛居娑婆 說法教化 (第1517集) (法華經·如來壽量品第十六) Empty周日 1月 06, 2019 10:03 pm

20190107《靜思妙蓮華》佛居娑婆 說法教化 (第1517集) (法華經·如來壽量品第十六)

⊙法華玄贊:娑婆,此云堪忍世界。諸菩薩萬行利益,安樂教化眾生時,多諸怨嫉,眾苦迫惱,堪耐勞倦而忍受,持誓願安樂行法,因之是名為堪忍。
⊙娑婆:此翻堪忍,此土眾生安於十惡,不知求出離,從人心趣向行業,故名。
⊙娑婆:稱為堪忍。是諸眾生忍受三毒,及諸煩惱故名堪忍世界,亦名五趣雜居,九道共居故。
⊙「世尊!如是諸世界,無量無邊。爾時佛告大菩薩眾:諸善男子!今當分明宣語汝等。」《法華經如來壽量品第十六》
⊙「是諸世界,若著微塵及不著者盡以為塵,一塵一劫,我成佛已來,復過於此百千萬億那由他阿僧祇劫。」《法華經如來壽量品第十六》
⊙「自從是來,我常在此娑婆世界說法教化,亦於餘處百千萬億那由他阿僧祇國導利眾生。」《法華經如來壽量品第十六》
⊙佛顯示成道已來之久。以數量、壽量喻諦理,與大通智勝如來成佛劫數之喻法略同。
⊙上舉喻中既言成佛甚久,未審久居何處,故云常在此土,及餘國土。然此娑婆,即本應身所居之土,今日跡居不移於本,但今昔時異。
⊙自從是來,我常在此娑婆世界說法教化:謂常來迴教化此土,無休息。
⊙亦於餘處百千萬億那由他阿僧祇國導利眾生:若但教化,而其道不傳,非大慈悲。故於餘處,亦皆導利一切眾生。
⊙常在靈鷲山,及餘諸住處,豈離伽耶別求常寂?非常寂外別有娑婆世界。
⊙法性身緣遍法界,一真常住,固無方際,而佛之報身,果覺圓滿,無欠無遺,圓同法界,亦不可以壽限。
⊙又報身既圓同法界,云何有在娑婆與不在娑婆之相,及常在此界與不常在之相?此則如來報身之神通大用。及大悲方便祕密之力,隨眾機緣以為顯示耳。

【證嚴上人開示】
法華玄贊:娑婆,此云堪忍世界。諸菩薩萬行利益,安樂教化眾生時,多諸怨嫉,眾苦迫惱,堪耐勞倦而忍受,持誓願安樂行法,因之是名為堪忍。

法華玄贊:
娑婆
此云堪忍世界
諸菩薩萬行利益
安樂教化眾生時
多諸怨嫉
眾苦迫惱
堪耐勞倦而忍受
持誓願安樂行法
因之是名為堪忍

在《法華玄贊》(妙法蓮華經玄贊,十卷,唐慈恩撰。) ,有這樣來解釋「娑婆」,「娑婆」這兩字譯作「堪忍」。堪忍,這地方就是我們的世界,現在我們的世界名稱,叫做「堪忍的世界」,所以佛經裡面用「娑婆世界」。這個堪忍世界,那就是眾生苦難偏多;眾生是因為由不得自己,受業來生,受這個堪忍世界的依報、正報,這是我們大家依止在這個地方,是我們乘業而來。但是菩薩呢?菩薩有願來,「萬行利益」。來到人間,就是因為眾生苦難偏多,所以菩薩就來人間,要投入眾生群,也就需要「安樂教化眾生」。他要在眾生群中,行「六度萬行」,所以要「萬行利益」,在這六度,六度要自己修,那就是要付出──布施、持戒、忍辱、精進、禪定、智慧,這個「六度」說清楚來,還是要自己修行,所以我們要修六度行。

在修行的過程,我們第一個功課,就是要學學如何付出,所以叫做「布施」。付出,有很多種的付出,有的有錢的人出錢,救物質苦難的人;有力的人出力,就是為那些弱勢,無力可生活下去。有的人是體力不夠,有的人在生活中,需要有人為他助一臂之力,讓他有機會這樣去延續他的生活。這人間有種種需要人幫助,去幫助人的人,叫做布施;布施,就是應人生所需要,我們去付出,這是菩薩第一個功課。

我們要在人群中去付出,對自己要有條件才不會越規。「持戒」,我們自己要有規矩、有規律,要不然付出只是貪名、貪利,貪著人間,我們先付出有什麼樣的回報。真正菩薩付出,是無所求,就是付出得輕安自在,很歡喜、很甘願。這個戒律,維持我們的心,不要有貪,這就是我們要持戒,要預防,預防在我們的心有非分之想。我們要警惕自己──心念有偏差嗎?有了偏差,要及時控制下來。凡夫心起起落落,難免,所以自己要有這個戒,防非止惡,這是修自己。

而且在人群中,在這個人間必定要堪忍耐。在〈安樂行品〉,佛陀不是這樣告訴過我們嗎?要堪忍!我們一定要有觀念,知道「大慈悲為室,柔和忍辱衣」,既然入人群中,慈悲心、忍辱行,我們一定要做、一定要行,所以我們要堪忍。堪忍的表達是在身、口、意,回歸到我們的誓願安樂,這就是菩薩。我是有心,我誠意、我要付出,不論如何辛苦,我甘願。

就像在菲律賓,在二00九年的,九月二十六日那一天,這個時刻,一個颱風叫做凱薩娜(Ketsana)颱風,帶著很旺盛的雨水,這樣在那個地方造成了大災難。淹水是淹得很嚴重,面積很大,而且超過了四百萬人受災難。

三天後,慈濟人開始啟動了。因為三天的水全都還很滿,慢慢一直退,三天後,有的地方可以人進去了;只要有腳踏的地方,慈濟人開始足跡就到達了,啟動了慈濟的團隊,開始去勘災。發現到需要義診,馬上啟動義診。不只是義診,又再準備熱食,供應餐食。想到那時候,他們的力量不知如何來,很快速這樣就開始起動了。從這樣,一直水慢慢退,他們的足跡,勘災的足跡也愈來愈廣了。了解了,災情原來是這麼的嚴重,每一間房子,都是有的是淹到快要到屋頂,有的是半棟房子,全部都淹掉了,四百多萬人都受災難。趕緊視訊來開會,開會這當中,提醒他們:「那些人,大家受災難了,這些裡面的東西,無人可清掃出去;清掃出來外面,無人可清出去,都是泥土,要怎麼辦?」

反正這些人,各人無法清理各人的家庭,大多數的人無法去動,無人可以去為他們清掃,要怎麼辦?只好就是向大家,向他們建議「以工代賑」。是不是大家將力量集中來,自己受災,大家合力起來,前後次序這樣趕緊為他們打掃。開始大家覺得:這個方法真的可以嗎?要不然力量分開,自己清掃自己,實在是看到手就軟了,人手少,要如何清掃,這樣裡面的污泥?要如何將東西搬得出去呢?只好就是用工人的方式,要去哪裡請工人?這些都是工人!因為他們的生活本來就是很苦。所以雖然是苦,我們三餐供給他們吃,讓他們有得吃,讓他們有工錢可領,讓他們整個全都能夠動起來。從這樣,八百多人,開始日日增加,總共清掃十八天(2009年9月29日至12月31日在馬利僅那市),人力不斷增加,十八天總共出來的,是八萬四千八百三十人次。因為「以工代賑」,又有工資可領、又有飯可吃,又能夠清掃自己的家園,大家甘願,大大小小就都投入了,全家大小都投入,來賺工資、來清掃。

我們本來就要救濟他們了,要從哪裡救起?不如就是輔導他們,人人將工集合起來,將人集合起來,前後次序從街頭清掃到街尾,家家戶戶這樣都將它清掃出來,十八天後。街道已經紛紛,小店面開始在恢復了,街道乾淨了,小攤也慢慢擺出來了。這段時間,他們的付出。從這樣,不斷關懷他們,零零星星,困難的人,我們要再給他打工。所以一直到隔一年,二0一0年,我們四月間正式啟動環保,環保的「以工代賑」,也開始不論是學校、社區,去推動環保,這菲律賓開始,整個環保啟動起來了。馬利僅那(市) ,因為我們為他們打掃過後,這些慢慢將他們訓練做志工;貧困的人,我們一直給他們「以工代賑」,維持他們的生活,這樣一直過來,已經有幾百人進去培訓了。

也很嚴格,規矩一直定,包括他們要戒酒、戒菸、戒賭博、戒毒等等,都一直這樣訓練,訓練到後來,他們還有千多人,還是繼續培訓,淘汰到最後二百多人,還可以正式「受帽」,給他們灰衣、白褲,這樣正式成為志工。志工之中,再培訓,讓他們見習,再經過幾年後,才讓他們受證。是啊,他們現在,已經陸陸續續有在受證了。這就是菩薩要如何來度化眾生,這樣也是度,一方面救人、一方面度眾生,這就是「安樂教化眾生」,因為眾生苦難偏多。他們既然是苦,你入人群,就是入人群,應他們的苦難,去教化他、去救度他們,去安住他們的身、安住他們的心、安住他們的生活,這苦難眾生。這也就是「諸菩薩萬行利益」,安樂眾生、教化眾生的方法。

所以,「多諸怨嫉,眾苦迫惱」。這個娑婆世界本來就是這樣,所以才叫做「娑婆世界」。除了天災、除了人禍、除了貧窮苦難,還有心理;心理多怨嫉,自己無法去做,他就是怨歎別人去做,種種種種的障礙,造成很多人間,很多的,付出也是要在堪忍中去付出。所以,菩薩一定要「安樂行」,要「堪耐勞倦而忍受」,要不然要救災,這麼的辛苦,這麼遙遠的路途,這麼辛苦的工作,願意去付出,一直陪伴,這若沒有耐心,哪有辦法呢?與這些苦難眾生,陪伴走出來,做得好,這樣慢慢地陪,這就是要「堪耐勞倦而忍受」。

這就是堪忍的世界,菩薩要來人間也得要堪得忍耐。眾生造業、受業、受報,要受苦,也要堪得在這個地方,堪在多災難的地方。所以,「持誓願安樂行法,因之是名為堪忍」。這對菩薩是因為誓願;我們要持弘誓願,我們必定要「安樂行法」。我們要「入如來室,著如來衣,空為座」這樣,這種的心態,在身、口、意,要誓願走去,這個世間苦難的眾生才有人救,所以必定要堪忍。所以,「娑婆」,在這個地方翻作堪忍,「此土眾生安於十惡」。

娑婆:此翻堪忍
此土眾生安於十惡
不知求出離
從人心趣向行業
故名

這娑婆世界眾生剛強,他們偏偏都很甘願在這樣的環境。在這樣這個惡劣的地方,自己不肯改過,他認為這種霸道,這種為所欲為,這種的惡念、惡意、惡行,他們就是在那個環境中。他們不覺得這樣是苦,他們不覺得這樣,要警惕、要驚惶,他們好像很自在,安住在十惡,這就是娑婆世界有這樣的眾生,就是有這樣心態的眾生。所以,想要為善,或者是較善良的人,人家說:善被人欺。就是這樣,也都要忍耐!強的,很霸道;善的,要很忍耐,這就是人間的形態啊。

所以,也不知道要如何來求出離,即使善,軟弱的人,他也不知道,要如何求出離的方法,就甘願、歡喜。明明知道有家庭很辛苦,明明知道生孩子很痛、很苦,但是一個要再生過一個,就是這麼甘願,這就沒辦法!眾生就是這樣,這很多很多的苦,都是很甘願;甘願痛、甘願苦、甘願拖、甘願磨,都不想要求出離,這是眾生。我們看到覺得:何必呢!何苦呢!為何不要找一個,有辦法能夠解開今生此世,不要那麼拖磨、不要那麼的連結,結在這輩子,讓你甘願做好了,但是也要為來生鋪路。他也不知道來生的路要如何鋪,這是很感慨的事情,「不知求出離」。

「從人心趣向行業」。凡夫的心態、趣向,就是甘願這樣,這樣事業拖磨、家業拖磨,也愛恨情仇去拖磨,就甘願這樣。所以因為這樣,叫做甘願在娑婆,這叫做堪忍,這人心的趣向,就是只有在這樣之中,纏在這樣,不想要出離,因為這樣,才為它取名叫做「娑婆」。

娑婆:稱為堪忍。
是諸眾生忍受三毒
及諸煩惱
故名堪忍世界
亦名五趣雜居
九道共居故

「娑婆」譯作我們的意思,叫做「堪忍」,這就是很無奈,眾生剛強。所以,「眾生忍受三毒,及諸煩惱」,就是這樣甘願忍受,這種貪、瞋、癡,自害害人,他甘願在這貪、瞋、癡的人間、三惡道來來回回。故名叫做「堪忍世界」。就像現在在吸毒的人,吃毒品真的是這麼的苦,但是就是偏偏要去吸毒;與我們娑婆世界,知道娑婆世界苦,但是偏偏就要纏在,這個愛恨情仇之中。同樣的道理,這種貪、瞋、癡,不斷不斷這樣在纏綿著,種種的煩惱,所以這是堪忍是界。「亦名五趣雜居」。「五趣」,那是天、人、地獄、餓鬼、畜生,又再雜居。有「九道」,總而言之,我們在這個世間共聚,有凡夫也有菩薩,有修行者、有覺悟者,有獨善其身也,有兼利他人,這都是在人間裡。

希望大家對這些事情,也都要清楚,因為這是很重要的佛法,是我們要學佛的佛法,我們要知道我們住在哪裡,我們是住在娑婆世界,我們是住在這個堪忍的世界,是在貪、瞋、癡、愛恨情仇,煩惱重重,在無法出離的一個堪忍世界。我們要知道我們要如何求出離,你就要了解,你住的地方,也就了解要如何脫離這個地方,所以佛法,我們就要探究、就要了解這個娑婆世界。

前面的文這樣說:「世尊!如是諸世界,無量無邊。爾時佛告大菩薩眾:諸善男子!今當分明宣語汝等。」

世尊
如是諸世界
無量無邊
爾時
佛告大菩薩眾
諸善男子
今當分明宣語汝等
《法華經如來壽量品第十六》

佛再向大家再這樣說:「諸善男子!」,現在再為你們更分明說:「是諸世界,若著微塵及不著者盡以為塵,一塵一劫,我成佛已來,復過於此百千萬億那由他阿僧祇劫」。

是諸世界
若著微塵及不著者
盡以為塵
一塵一劫
我成佛已來
復過於此百千萬億
那由他阿僧祇劫
《法華經如來壽量品第十六》

那就是表示很長很長的時間。這幾天都在解釋這些,長時間,大家要回憶去了解。

接下來的這段文再說:「自從是來」,歷經這麼久的時間和世界,自這樣開始,「我常在此娑婆世界說法教化,亦於餘處百千萬億那由他阿僧祇國導利眾生」。

自從是來
我常在此娑婆世界
說法教化
亦於餘處
百千萬億那由他
阿僧祇國
導利眾生
《法華經如來壽量品第十六》

佛陀開始顯示,「佛顯示成道已來之久」,已經很久了,我們從上面的文,我們就能了解,佛陀成佛以來多久。

佛顯示
成道已來之久
以數量、壽量
喻諦理
與大通智勝如來
成佛劫數之喻法
略同

佛陀成佛已經很久了,所以,以數量、壽量,來譬喻道理,不論他的壽量,經歷了多久、多長,數量有多少,這與道理是很密切。所以,「與大通智勝如來,成佛劫數」之譬喻法,差不多。我們若還記得,大通智勝佛那時候,我們所講說過的,應該大家就會清楚。

上舉喻中
既言成佛甚久
未審久居何處
故云常在此土
及餘國土
然此娑婆
即本應身所居之土
今日跡居不移於本
但今昔時異

所以,「上舉喻中」,前面舉出了那譬喻,就已經說很多,「成佛甚久」。所以,「未審久居何處,故(云)常在此土,及餘國土」。因為前面沒有詳細說,在哪一個地方、哪一個國土。現在釋迦佛,他現在就告訴我們:「在此土。」除了「此土」,娑婆世界以外,還有其他,其他的國度,現在佛開始,就是要這樣告訴我們了。

但是這個娑婆世界就是,「本應身所居之土」。我們記得〈(見)寶塔品〉之時嗎?佛陀召集分身佛都回來,那就是表示佛的本身安然不動,在那個地方──靈鷲山。他所教化已經很多,道理分布在很多很多的,他土世界,成就了很多的菩薩,所以那些都是分身佛。所以這「應身」,應哪一個地方需要,他就是「應化身」在任何地方,去教化眾生。

所以,「本應身所居之地」。釋迦佛他就是娑婆的教主,所以娑婆世界的教主是他發願,要在這個地方永久度眾生,所以他能夠,精神理念可以普及到,他方世界度眾生。所以,「今日跡居不移於本」。「跡」,雖然現跡在人間,但是不離開這個精神,本的這個法。所以,法永遠永遠在娑婆,就是法身永遠在娑婆。娑婆世界這個法是通徹,百千萬億無量無數的國土,這個真理能夠通徹任何一個地方。佛是居住在這個娑婆世界,道理是從這個地方開始,能夠普遍虛空法界,任何世界。所以,「今昔時異」,只是現在和過去,因為時間是遷移。這幾天說了世界,那個「世」就是時間,時間是不停,分秒不斷不斷一直遷移過去,不同的就只是在這裡。我們現在說「現在」,但是分秒一直過,變成了無量數時間的長久,不同的只是古、今而已;古時和現在,這樣時間的過程,度化的開闊,時間累積一切。

自從是來
我常在此娑婆世界
說法教化:
謂常來迴教化此土
無休息

所以,「自從是來」,自從開始一直到現在來。「我常在此娑婆世界,說法教化」。佛陀在這個地方表現出來,「我哪裡都沒有去,我只有在這裡而已,道理是這樣普遍出去,這是過去的緣,不斷去度化過。我現在哪裡都沒有去,就是在這裡」。所以說「常」。雖然法是來回,卻是佛陀他這樣說:「我常在此娑婆世界說法教化。」哪裡都沒有去,來來回回娑婆世界,他就是沒有休息在教化。

所以,「亦於餘處百千萬億,那由他阿僧祇國,導利眾生」。雖然人都沒有離開,都在那裡,但是他已經這個理念、道理,法身,應眾生所需要,已經普及到所有世界的角落去。

亦於餘處百千萬億
那由他阿僧祇國
導利眾生:
若但教化
而其道不傳
非大慈悲
故於餘處
亦皆導利一切眾生

這就是佛陀的法,這個法他不用離開,這個法的精神,菩薩就延伸出去了,教化救濟一切眾生,這已經開始普及出去了。這段文的意思就是這樣,佛都沒有離開娑婆,但是來來回回的道理,應用在菩薩的良能,不斷去做化度眾生。

所以,「若但教化,而其道不傳,非大慈悲」。只是坐在這裡說話,沒有功能在外面,沒有付出,這樣這個法也是推不出去,也是法,也非法。法就是要用,法若沒有用就沒有傳;有用才有傳,有用才有體會;有體會,才有辦法說,有辦法說,才有辦法做。菩薩法就是要「聞」,聽了之後好好思考、好好修,修就是身體力行,所以聞法者、說法者、傳法者,這是要身體力行去。佛法要用在什麼樣的地方、要如何去救人,這個方法就是要不斷不斷延伸,去實際救人,這才是真正的教化。所以,「故於餘處,皆導利一切眾生」。於其他的地方,佛陀不離開娑婆,卻是在其他的地方,還是去引導,利益一切眾生。

常在靈鷲山
及餘諸住處
豈離伽耶別求常寂
非常寂外
別有娑婆世界

所以,「常在靈鷲山,及於諸住處,豈離伽耶別求常寂?」他全都在這裡,所以文說「離伽耶城」,這其實法常住,也沒有離和不離,沒有說離開和不離開。佛陀入滅和沒有入滅一樣,因為我們現在還是,佛,釋迦牟尼佛他的法,延伸至現在,佛陀的法身,還是住在我們現在中,所以沒有滅,也沒有生。所以,這不是在那個時候說哪裡,才去哪裡坐菩提樹、才在哪裡成佛,其實原來佛陀他就是在靈鷲山,靈鷲山是要代表什麼呢?代表大乘法集中的地方,就是講《法華經》處;能夠講《法華經》,菩薩法在那個地方延伸出去,那個地方就是佛陀永遠他現法,將這個法顯現出來那個道場,就是顯一乘法的道場,所以這是「常寂」。

這不是什麼時候,才開始是「寂」,其實佛的心,永遠……,從無始劫來,他的身行就是這樣很固定,來來回回,來來回回,其實這道場是永恆的,回歸在永恆的道場。「非常寂外別有娑婆世界」。娑婆世界也同樣在這裡,就是佛陀用這個法,去分析出人間無常、苦、空,分析了人在人間的顛倒,要如何將他扶正呢?要如何引導他向正確的道路,全都是真實法在這個地方。

所以,「法性身緣遍法界」,這是法性身,不論是生、老、病、死,也不離開法性身。不論是講「阿含」的時代,「法華」、「華嚴」,這都是同樣不離法性身,這就是佛他的智慧,法身永遠存在。

法性身緣遍法界
一真常住
固無方際
而佛之報身
果覺圓滿
無欠無遺
圓同法界
亦不可以壽限

所以,「一真常住」,這個真如人人本具,是常住的,沒有開頭,也沒有結束,所以,無始終,常常有,所以就無生死、沒有生滅。「生死」、「生滅」,只是一個名詞、一個形象,是無常的形象,軀體。其實我們真實的真如是永恆,所以「一真常住」。

所以,「固無方際」。是很堅固,也沒有東西南北,起一個去分別,這通通一樣。人種是紅、黑、白,都是一樣,同樣是平等的法性,沒有分東西南北。所以,「佛之報身,果覺圓滿」,已經從早早大通智勝佛,那個時代,發心以來,「六度萬行」,已經「果覺圓滿」了,「無欠無遺」,所以無缺,也沒有,沒有一點點留著,全都是一樣,在這個地方不動,所以沒有遺漏掉。所以,「圓同法界」,真正圓滿了,就像是法界一樣,不增不減,「亦不可以壽限」,也不能說有壽命,到底有多少?也已經沒有量的壽命了。

又報身既圓同法界
云何有在娑婆
與不在娑婆之相
及常在此界
與不常在之相
此則如來報身
之神通大用
及大悲方便
祕密之力
隨眾機緣
以為顯示耳

所以,「又報身既圓同法界」。佛陀就是現身來人間,讓我們看得到,他的依報、正報是在哪裡,在迦毘羅衛國,在皇宮的裡面身為王子,這就是他的正報、他的依報,在那個地方。開始修行,在那個地方只是現一個相,讓大家看得到這樣而已,其實,佛說八十歲入涅槃,其實,涅槃而不滅,還是永恆的、永生的,沒有滅,到現在法身還是存在。

所以,「云何有在娑婆,與不在娑婆之相」。其實報身已經圓了,圓同法界,歸於法界,到底是不是在娑婆,沒有娑婆,這些愛、恨、情、仇等等;生、老、病、死等等的苦,全都沒有,他本來就是這樣,這麼清淨,這真如本性,就是不必說是在娑婆,也就是在中道之中,早就已經不是屬於娑婆。但是他是娑婆的教主,是發心立願,成為娑婆世界的教主,也是「四生慈父」,這是他很甘願而來,所以他不是堪忍來的,他是自願、誓願來。所以,「及常在此界,與不常在之相」。是不是出生在世間會永遠存在,以人的型態來說,沒有了,已經是圓寂了,但是「不常住之相」,難道真的不在了呢?其實佛還在,他的法身就是存在,要不然我們怎麼會每天都在叫「佛」?我們怎麼每天都說:「佛這樣說,……。」這真實是佛這樣說啊,所以佛活在法之中。我們是接受佛的法,活在我們的心裡,所以佛並沒有滅,他永遠就是在我們的心;回歸我們的心,與佛的心在一起,就是真如本性。

所以,「此則如來,報身之神通大用」。這就是佛陀來人間,能夠永恆來,感化眾生、教化眾生,這就是他的神通,「神通大用」,二千多年,還是應用在我們眾生的心中。所以,「及大悲方便祕密之力」,用大悲心、用他的方便、智慧,循循善誘我們眾生,才來降伏我們的剛強,讓我們能夠接受。「隨眾機緣」,順眾生的機緣,以為顯示在娑婆世界,在迦毘羅衛國出生。這只是一個方便法而已,別無他法,總是這樣告訴大家。

請大家真正要很用心,深入佛法,不論是時間、空間,我們要清楚;我們住在哪裡?是什麼樣的環境?我們也要很清楚。佛陀如何應現人間、如何普遍在眾生界,我們也要很清楚。精神理念是永恆,請大家要時時多用心!

【附註】〔九道〕
〔九有情居〕
三界中有情樂住的地方共有九所,叫做九有情居,或九眾生居,簡稱九有,或九居,即欲界之人與六天、初禪天、二禪天、三禪天、四禪天中之無想天、空處、識處、無所有處、非想非非想處。(陳義孝《佛學常見辭匯》)

【附註】〔五趣雜居地〕
五趣者,即欲界六天、人、餓鬼、畜生、地獄也。本該六趣,以阿修羅通於諸趣,故但言五。雜居者,五趣雖果報苦樂不同,總居於欲界故也。(欲界六天者,四天王天、忉利天、夜摩天、兜率天、化樂天、他化自在天也。梵語阿修羅,華言無端正。)(明‧《三藏法數》)


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Explanations by Master Cheng-Yan
Subject: The Buddha Abides in the Saha World to Teach (佛居娑婆 說法教化)
Date: January.07.2019

“’Praise for the Mystery of the Lotus Sutra’ says ‘Saha’ means ‘the world of endurance.’ As Bodhisattvas benefit others in all actions and teach and transform sentient beings in peace and joy, there will be much resentment and jealousy and various hardships to oppress and afflict them. They must endure hard labor and fatigue and bear this patiently. They must uphold their vows to engage in the practices of bringing peace and joy. Thus, [the Saha world] is called ‘the world of endurance.’”

In “Praise for the Mystery of the Lotus Sutra,” there is an explanation of the word “Saha”. “Saha” means “endurance”. Our world is a place that is hard to endure. The world we live in now is known as “the world of endurance.” Thus, in the Buddha’s sutras, it is known as the “Saha World”. In this world that is so hard to endure, sentient beings experience so much suffering. Sentient beings, through no choice of their own, come here due to their karma, suffering circumstantial and direct retributions in this world that is hard to endure. We have come to reside in the place we are now by journeying upon our karma.

What about Bodhisattvas? Bodhisattvas make vows to come to “benefit others in all actions.” They come to the world because sentient beings are suffering so much. So, Bodhisattvas come to the world to dedicate themselves to going among people, so they must “teach and transform sentient beings in peace and joy.” They must go among people to actualize the Six Paramitas in all actions. So, they must “benefit others in all actions.” We must cultivate the Six Paramitas ourselves. This means that we need to give of ourselves and [practice] giving, precepts, patience, diligence, Samadhi and wisdom. We have explained these Six Paramitas clearly, but we still need to cultivate them ourselves.

So, we must practice the Six Paramitas. In our course of spiritual practice, our very first lesson is learning how to give of ourselves. This is known as [the paramita of] “giving”. There are many forms of giving. Those who have money can give money to help people who suffer from material hardship. Those with strength can give their strength to help those who are disadvantaged and unable to sustain their own living. Some people are not physically strong enough. Some need others to lend them a hand in daily life so that they will have a chance to go on living. There are all kinds of people who need our help in this world. Helping others is [the paramita of] “giving”. When we give, we give according to people’s needs. This is the first lesson a Bodhisattva learns. When we go among others to give of ourselves, we must set some standards for ourselves that we must never contravene. We must uphold the precepts. We need to have rules and self-discipline, otherwise we may be giving only out of a desire for fame or profit. If we crave worldly [things], we will expect something in return for giving. The genuine giving [practiced by] Bodhisattvas is without expectations. This is to give of ourselves with freedom and ease, with great joy and willingness. With these precepts, we will protect our minds from craving. We must uphold the precepts in order to prevent our minds from giving rise to inappropriate thoughts. We must heighten our vigilance and ask ourselves, “Have my thoughts gone off course?” If so, then we should promptly reign them in. The minds of unenlightened beings are always fluctuating; this is inevitable. So, we must uphold these precepts to guard against wrongs and stop evil; this is how we engage in self-cultivation.

Moreover, when we are among people, we must patiently endure this world. Isn’t this what the Buddha told us in the Chapter on the Practice of Bringing Peace and Joy? We need to have patience! We need to have understanding and know we must take “great compassion as the room” and “gentleness and patience as the clothing.” As we go among people, we must practice compassion and patience. So, we must patiently endure [this world]. We express our patience through our body, speech and mind. This all comes back to our vows. This is what it means to be a Bodhisattva. We have the aspiration. We sincerely wish to help others, and we are willing to do so no matter the hardship.

This is just like in the Philippines. On the 26th of September 2009, Typhoon Ketsana brought torrential rains which led to a terrible disaster. [It caused] severe flooding over vast areas, affecting over four million people. Three days later, Tzu Chi volunteers began to mobilize. For three days, the waters remained high and receded very slowly, so it was only after three days that there were places they could visit. Wherever there was dry land, Tzu Chi volunteers left their footprints there. Tzu Chi mobilized teams to begin to assess the disaster. They found that medical clinics were needed, so they immediately began to mobilize clinics. Not only did they set up clinics, they also prepared hot food and supplied meals. When I think back to that time, I do not know where their strength came from. They took action so quickly. As the water gradually receded, they broadened the scope of their disaster assessment. They came to understand that the disaster situation was in fact very severe. Every house [was affected]. Some were flooded almost up to the ceiling, some were half-flooded, [and some] were completely under water. Four million people were affected by this disaster. We quickly convened a meeting by video conference. During that meeting, I reminded them, “These people have all suffered from the disaster. They have no one to help them clean the [muddy] things out of their homes, and after moving things outside, there is no one to help clean them. Everything is covered in mud. What can we do about this?”

In any case, no one could clean their own house just by themselves. Most people would be unable to do this. There was no one who could help them clean, so what could be done? I could only advise everyone to set up a Cash for Relief program. If everyone pooled their strength, if all of the disaster survivors worked with concerted effort, they could go around cleaning everyone’s houses. In a quick and systematic manner.

At the beginning, everyone thought, “Can this method actually work?” If not, if everyone were to separately clean their own house, it would really be too much for them. How could they clean their homes all by themselves? They were completely filled with mud! How could they carry out their things? It would be better to find laborers. But where would they find laborers? They were all laborers! Their lives had been full of hardship to begin with. So, although it was difficult, we provided three meals a day for them to eat. We made sure they had food to eat and money they could earn and that everyone was mobilized. We started out like this with 800 people, with the numbers increasing daily. During the 18 days of cleaning, the amount of manpower continuously increased. Over the course of those 18 days, [the participants] did 84,830 work shifts. Because it was a Cash for Relief program, not only did they receive wages and food to eat, they could also get their houses cleaned. Everyone was willing [to participate]. People of all ages joined in. Whole families and people of all ages joined in to earn money and clean. We had originally come to do disaster relief, but where would we have even started? It was better to lead them all to work together, gathering everyone together to clean the streets in a systematic manner from one end to the other. In this way, they cleaned up every household. Eighteen days later, one after another, the small stores along the streets began to resume business, and since the streets were clean, the street stalls slowly opened up again.

During this period, we helped them like this. After that, we offered them constant loving care, here and there, [helping] these people in hardship. We also wished to help them [earn a living]. So, a year later, in April of 2010, we officially began a recycling program, a recycling-based Cash for Relief program. We also began to promote recycling in schools and in communities. This is how the whole recycling program was initiated in the Philippines. In [the city of] Marikina, after we helped them clean, we gradually trained people to become volunteers. For the impoverished, we continued running the Cash for Relief program to help them sustain a living. In this way, several hundred people began to undergo volunteer training. [This training] is very strict! We set [many] rules, such as abstaining from alcohol, tobacco, gambling, drugs and so forth. We kept training them like this, until at one point over 1000 people were being trained. In the end, there were more than 200 people left who were able to receive the official uniform, a grey shirt and white pants. They officially became volunteers. As volunteers, they underwent more training. They were tainted, and in a few years, they would become certified volunteers. It is true! Right now, they are becoming certified one after another! This is how Bodhisattvas deliver and transform sentient beings. This is also a transformation. As they help people, they transform them. This is “teaching and transforming sentient beings in peace and joy”. Sentient beings go through so much suffering. Since they are suffering, we must go among them. In response to their hardships. We must teach them, save and transform them, ensuring the physical safety, easing the minds and securing the livelihood for these sentient beings in hardship. This is how “Bodhisattvas benefit others in all actions” by bringing peace and joy to sentient beings and teaching and transforming sentient beings. Yet, “There will be much resentment and jealousy” and various hardships to oppress and afflict them.

The Saha World has always been like this; this is why it is called “the Saha World”. On top of natural disasters, manmade calamities and the hardships of poverty, [sentient beings’] minds are also full of so much resentment and jealousy. Some do not do [good deeds] themselves, but they resent and complain about others who try. All of these various obstacles have created so much suffering in the world. If we want to help others, we must patiently endure as we give of ourselves. Bodhisattvas must engage in the practice of bringing peace and joy, and “they must endure hard labor and fatigue and bear this patiently”. Otherwise, since disaster relief is so exhausting, since the road is so long and the work is so laborious, if we had no patience, how would we be willing to go on accompanying them and serving them? Accompanying these sentient beings in hardship, we lead them out of [suffering]. To do this well, we must patiently accompany them.

So, we must “endure hard labor and fatigue and bear this patiently”. This is the world that must be endured, and Bodhisattvas, in coming to the world, must also patiently endure it. Sentient beings create karma and suffering their karmic retributions. They suffer, and they must endure living in places where there are many disasters. So, “They must uphold their vows to engage in the practices of bringing peace and joy. Thus, [the Saha world] is called ‘the world of endurance’”.

This refers to the vows Bodhisattvas make. We must uphold our great vows, and we must engage in the practices of bringing peace and joy. We must “enter the Tathagata’s room, wear the Tathagata’s clothing” and “take emptiness as our seat”. Upholding this mindset in body, spec and mind, we must make vows to go forth, for only then will the world’s suffering sentient beings have someone to save them. Therefore, we must be able to patiently endure. So, “Saha” here means “endurance”. “The sentient beings of this land abide within the Ten Evils”.

Saha: This means “endurance”. The sentient beings of this land abide within the Ten Evils. They do not know that they must seek liberation. Their minds are inclined to create karma. Thus it is named as such.

Sentient beings in the Saha World are stubborn. They are very insistent on remaining in such an environment, in such an abominable place. They are unwilling to right their wrongs. They believe in a world where “might makes right”, where people do whatever they desire to do with evil thoughts, evil intentions and evil deeds. While they are in this kind of environment, they do not perceive it as suffering. They feel there is no need to be vigilant or to worry. They seem content to abide among the Ten Evils. Sentient beings in the Saha World are like this; this is their state of mind. When people want to do good, when people are relatively good-hearted, others will tell them, “Nice guys finish last”. We will need to endure this as well! The strong are oppressive, and the good must endure patiently. This is how the world is. They also do not know how to seek liberation. Even the good people and the vulnerable people do not know how to seek liberation, but [remain here] willingly and are happy to do so. They clearly understand the hardships involved in having a family, they clearly know that childbirth is painful, yet they have one child after another. They do this very willingly. Nothing can be done about this; this is just how sentient beings are.

There is so much suffering, and they endure it willingly. They willingly endure pain and suffering. They are willing to be tortured and tormented without ever wishing to seek liberation. This is how sentient beings are. When we look at them, we think, “Why do they need to suffer [this way]? Why don’t they try to find a way to relieve [their burdens] in this lifetime so they are not so tormented and constrained?” Since we are bound to this life, we should make the most of it, yet we must also pave the path for our next life. But they do not know how to pave the path for their future lifetimes either. This is very lamentable. “They do not know they must seek liberation.

Their minds are inclined to create karma”. The minds of unenlightened beings are inclined to willingly undertake the burden of a business, the burden of a family and the burden of afflictive emotions. They do this willingly. Because of this, we say they are willing to be in the Saha World, this world that must be endured. People’s minds are inclined to confine themselves to this and do not wish to seek liberation. Because of this, [this world] is called “Saha”.

Saha: This means “endurance”. All sentient beings must endure the Three Poisons and all kinds of afflictions. Thus it is called “the world of endurance”. It is also called the place where the Five Destinies coexist because the beings of the Nine Realms coexist here.

“Saha” can be translated as “endurance”. This place is hard to bear because sentient beings are so stubborn. So, “Sentient beings must endure the Three Poisons and all kinds of afflictions”. They willingly endure greed, anger and ignorance, harming themselves and others. They are willing to remain in this world of greed, anger and ignorance, coming and going from the Three Evil Realms. Thus it is called “the world of endurance”. They are like drug addicts. Doing drugs truly leads to suffering, yet people still do drugs nonetheless. This is like our Saha World. We know that the Saha World brings suffering, yet nevertheless, we bind ourselves to it, to these afflictive emotions.

The principle is the same. This greed, anger and ignorance will endlessly entangle us as we face all kinds of afflictions, thus this world is hard to endure. “It is also called the place where the Five Destinies coexist”. The Five Destinies are the heavenly being, human, hell, hungry ghost and animal realms. They all coexist here. There are Nine Realms. In short, we all live together in this world. There are unenlightened beings, Bodhisattvas, spiritual practitioners, awakened beings, those who seek to benefit themselves and those who seek to also benefit others. They are all part of this world. I hope everyone understand these things clearly, as they are a very important part of the Dharma, the Dharma we must learn from the Buddha. We need to understand this place that we live in. We live in the Saha World. We abide in this world that must be endured amidst greed, anger, ignorance and afflictive emotions, amidst all kinds of afflictions within this world of endurance that is impossible to escape. In order to understand how to seek liberation, we need to understand the place we live in, and we must also understand how to liberate ourselves from this place. So, we must delve deep into the Buddha-Dharma, for we must come to understand this Saha World.

In the previous sutra passage [Maitreya] said, “’World-Honored One, those worlds would be infinite and boundless. “At that time, the Buddha told all those great Bodhisattvas, ‘All you good men, now I will clarify and proclaim this to you all.

The Buddha addressed them again, saying “All you good men, now I will clarify and explain this to you again. Suppose all these worlds, whether a dust particle is placed in them or not, are completely ground to dust. If one dust particle represents one kalpas, the time that has passed since I attained Buddhahood would surpass this number by quadrillions of nayutas of asankyas of kalpas.

This means that this took a very long time. We have spent the past few days explaining how this took Him a very long time, so everyone should recall and understand it.

In the next sutra passage, He went on to say, “Ever since then…. He had spent so much time and passed through so many worlds since He first began [teaching]. “I have always been in this Saha World, expounding the Dharma to teach and transform. In other places as well, throughout quadrillions of anyutas of asankyas of lands, I have guided and benefited sentient beings.

The Buddha had now begun to reveal this to them; He “revealed how long it had been since He attained Buddhahood”. A very long time had passed. From the passage above, we can understand how long it had been since the Buddha attained Buddhahood.

The Buddha revealed how long it had been since He attained Buddhahood. He used these numbers and His lifespan as analogies for the true principles. The analogy used to describe the kalpas since Great Unhindered Wisdom Tathagata attained Buddhahood is similar.

The Buddha had attained Buddhahood long ago. So, He used these numbers and His lifespan as analogies for the principles. Whether it is the Buddha’s lifespan, how long it lasted or the numbers used to measure it, these matters are closely connected to the principles. So, the analogy “used describe the kalpas since Great Unhindered Wisdom Tathagata attained Buddhahood” is similar.

If we still remember the time of Great Unhindered Wisdom Buddha that we discussed previously, everyone should understand this by now. In the analogy He raised, He said that He had attained Buddhahood extremely long ago He had yet to elaborate upon where He had lived for so long, so He said that He had always been in this land and in other lands. However, this Saha World is the land where His original Nirmanakaya abides. At that time, the manifest abided in the same place as the intrinsic. The only difference is the past and present time.

So, “In the analogy He raised, in the analogy He raised earlier, He had already explained a great deal about how “He had attained Buddhahood extremely long ago”. But “He had yet to elaborate upon where He had lived for so long, so He said that He had always been in this land and in other lands. He had yet to explain in detail about which places and lands He had been in. Now, Sakyamuni Buddha told them that it was “in this land”. In addition to “this land,” this Saha World, there were also other lands. This is what the Buddha started to tell them.

However, this Saha World is “the land where” His original Nirmanakaya abides”. Think back to the time of the Chapter Seeing the Stupa of Treasures, when the Buddha gathered. This means the Buddha’s original body had always remained, peaceful and unwavering, at that place, Vulture Peak. He had taught and transformed so many people, spread the principles throughout so many other worlds and helped so many Bodhisattvas attain achievements. These were all the Buddha’s many manifestations.

So, His Nirmanakaya manifests wherever there is a need. In this way, He will manifest this body anywhere to teach and transform sentient beings. thus, this is “the land where His original Nirmanakaya abides. Sakyamuni Buddha is the founder of this religion in the Saha World. As its founder in the Saha World, He made vows to always remain here to transform sentient beings. He was also able to spread His spirit and ideals to reach other lands and other world to transform sentient beings. “At that time, the manifest abided in the same place as the intrinsic. Although He “manifests” in the world, He never departs from the original spirit of the Dharma. So, the Dharma forever remains in the Saha World. The Dharmakaya forever remains in the Saha World. The Dharma of the Saha World spreads throughout infinite, countless trillions of lands. These true principles permeate every place. The Buddha abides in this Saha World, so the principles began to spread from this place to pervade all the Dharma-realms of the universe, pervading every world.

“The only difference is the past and present time”. It is just a matter of the past and present due to the changing times. [The Chinese word for] “world” [contains the character for] “time”. Time never stops; the seconds constantly flow into the past. This is the only difference. Now we call this “the present,” but as the seconds pass by, they become part of the infinite [past]. The only difference is between the past and present. From the past to the present, over the course of time, [the Buddha’s mission] to transform [sentient beings] has expanded, as all things accumulate with time.

Ever since then, I have always been in this Saha World, expounding the Dharma to teach and transform: This means He always returns to teach and transform this land without ever resting.

So, “Ever since then, from the time He first began all the way until then and onward, “I have always been in this Saha World, expounding the Dharma to teach and transform”. At this point, the Buddha said, “I have never gone anywhere else. I have only ever been here. The principles continue to spread like this. Due to my past affinities, [my Dharma] endlessly teaches and transforms. I myself have never gone anywhere; I have always been here.” He said the word “always”. Although the Dharma comes and goes, the Buddha nevertheless told them, “I have always been in this Saha World, expounding the Dharma to teach and transform. He has never gone anywhere. In coming and going the Saha World, He has taught and transformed without ever resting.

“In other places as well, throughout quadrillions of nayutas of asankyas of lands, I have guided and benefited sentient beings”. through He has never left in person and has always remained here, His ideals and principles, His Dharmakaya which responds to sentient beings’ needs, have already spread throughout all the corners of the world.

In other places as well, throughout quadrillions of nayutas of asankyas of lands, I have guided and benefited sentient beings: If He merely taught and transformed but did not spread the Dharma, this would not be great compassion. So, in other places, He also guides and benefits all sentient beings.

This is the Buddha’s Dharma. [To spread] this Dharma, He never needed to leave [this world]. Bodhisattvas will spread the spirit of this Dharma until they have taught, transformed and saved all sentient beings. By that time, it had already begun to spread universally. This is what this passage means. The Buddha has never left the Saha World, but the principles repeatedly return as they appeal to the altruistic potential of Bodhisattvas, who constantly seek to transform sentient beings. So, “If He merely taught and transformed but did not spread the Dharma, this would not be great compassion”. If we only ever sat here talking about it without ever [reaching] outward, without ever going out to serve others, it would be impossible to spread the Dharma, and this Dharma would not be the true Dharma. The Dharma must be put to use. If we do not use the Dharma, we cannot spread it. Only by using it can we spread it. Only by using it can we comprehend it. Only by comprehending it will we be able to teach it. Only by teaching it will we be able to put it into action. We must come to hear about the Bodhisattva Way. After hearing about it, we must engage in earnest contemplation and cultivation. Cultivating means putting it into practice. Those who listen to, teach and spread the Dharma must put it into practice. Where should we put the Buddha-Dharma to use? How can we use it to save others? This method entails constantly spreading the Dharma by actually saving others. This is what it means to truly teach and transform. “So, in other places, He also guides and benefits all sentient beings”. [He also does this] in other places. Although He has never left the Saha World, in other places as well, He still guides and benefits all sentient beings.

He had always been at Vulture Peak and in the other places He used to live. So why did He have to leave Gaya to seek sterna tranquility? Outside of this eternal tranquility, there is no Saha World.

“He had always been at Vulture Peak and in the other places He used to live. So why did He have to leave Gaya to seek sterna tranquility?” He has always been there, but the sutra passage says He “left the city of Gaya”. Actually, the Dharma is ever-abiding. It neither leaves nor remains. This is not a matter of leaving or not leaving, just like it does not matter if the Buddha entered Parinirvana or not, because right now, we still have Sakyamuni Buddha’s Dharma; it has spread all the way to the present. The Buddha’s Dharmakaya still abides here with us in the present. It never ceases, and it never arises. So, it does not matter when or where. He went to sit beneath a certain Bodhi-tree or attained Buddhahood in a certain place. The Buddha has always been there at Vulture Peak. What does Vulture Peak represent? It represents the place where the Great Vehicle Dharma came together, the place where He taught the Lotus Sutra. He was able to teach the Lotus Sutra and spread the Bodhisattva Way in that place. This is the place where the Buddha eternally manifests the Dharma, the Dharma-assembly where He revealed the Dharma, the One Vehicle Dharma. So, this is a place of “eternal tranquility”. It does not matter when this “tranquility” began. In fact, the mind of the Buddha is eternal. Since Beginningless Time, it has been His regular practice to come and go, back and forth. His place of spiritual practice is eternal. He always comes back to His eternal place of spiritual practice. “Outside of this eternal tranquility, there is no Saha World”. The Saha World is here as well. This is the Dharma the Buddha used to analyze life’s impermanence, suffering and emptiness and to analyze the deluded ways of humans in the world. How could He set them straight? How could He guide them toward the correct path? All the True Dharma was there in that place.

So, “The Dharmakaya connects to all Dharma-realms”. This is the nature of the Dharmakaya; neither birth, aging, illness or death can separate us from the Dharmakaya. Nothing He taught during the Agama period, Lotus period or Avatamsaka period ever deviated from the Dharmakaya. Such is the wisdom of the Buddha, for the Dharmakaya is everlasting.

The Dharmakaya connects to all Dharma-realms. The One Truth abides permanently, firm and free of any directions or boundaries. Moreover, the Buddha’s Sambhogakaya is perfectly replete with the fruit of enlightenment without any deficiencies or omissions. He is as complete as the universe and cannot be limited by a lifespan.

So, “The One Truth abides permanently”. The nature of True Suchness is intrinsic to all; it abides permanently, without beginning or end. Without beginning or end, it is always there, never born and never dying, never arising and never ceasing. “Birth and death” and “arising and ceasing” are just names; they are simply appearances. They are impermanent appearances, corporeal forms. Our genuine nature of True Suchness is permanent, thus “The One Truth abides permanently, firm and free of any directions or boundaries”. It is very firm, and it makes no distinctions between east, west, north or south, for it is everywhere the same. People may be red, black or white, but they are all the same; they are all equal in their Dharma-nature. There is no difference between east, west, north or south. So, “the Buddha’s Sambhogakaya is perfectly replete with the fruit of enlightenment”. Since forming aspirations early on in the era of Great Unhindered Wisdom Buddha and actualizing the Six Paramitas in all actions, He has become “perfectly replete with the fruit of enlightenment without deficiencies or omissions”. He is without deficiencies. There is nothing that He lacks. He is always the same, never moving from that place; there is nothing that is left out. So, “He is as complete as the universe”. He is truly as complete as the universe, neither increasing nor decreasing. “He cannot be limited by a lifespan”. We cannot speak about the length of His lifespan. His lifespan is already limitless.

Also, since His Sambhogakaya is as complete as the universe, how could He appear to be in or out of the Saha world, or appear to abide in the world permanently or not permanently? This is the great application of the spiritual power of the Tathagata’s Sambhogakaya, as well as the secret power of His skillful means of great compassion. He manifests them according to sentient beings’ capabilities and conditions.

“His Sambhogakaya is as complete as the universe.” The Buddha manifests in the world for us to see His circumstantial and direct retribution. When He was born in Kapilavastu in the palace as a prince, that was His direct and circumstantial retribution. When He was there and began to engage in spiritual practice, He was merely manifesting an appearance just so that we would have something to see. In fact, the Buddha spoke of how He would enter Parinirvana by the time He was 80, but actually, His Parinirvana is not cessation. He is still eternal, immortal and unceasing, for the Dharmakaya exists even now. So, “How could He appear to be in or out of the Saha world?” In fact, His Sambhogakaya is already complete. “It is as complete as the universe,” for it is one with the universe.

Is He really in the Saha World? He is not [subject to] the Saha World’s afflictive emotions or the suffering of birth, aging, illness and death, not to any of these things. He has always been like this, so pure, for this is the nature of True Suchness. So, we need not speak of whether He was in the Saha World.

He abides in the Middle Way, which has never belonged to the Saha World, yet He is the founder of this religion in the Saha World. He formed aspirations and made vows to become this religion’s founder in the Saha World, and He is also “the kind father of the Four Kinds of. Beings.” He comes here willingly, for this place is not hard to endure for Him. He willingly comes upon His vows.

[How could He] “appear to abide in the world either permanently or not permanently”? Was He born into the world to last forever? In terms of His human form, this is not the case. He has already entered Perfect Rest. Yet if He “appears to not abide permanently,” would this mean that He is really gone? Actually, the Buddha is still here. His Dharmakaya is still here; why else would we call out His name out every day? Why else would we say, every day, “The Buddha says…”. This is actually the Buddha speaking, for the Buddha lives on in the Dharma. When we accept the Buddha’s Dharma, He lives on in our hearts. So, the Buddha will never disappear, for He will remain forever in our hearts. When our minds become one with the Buddha’s mind, this is our nature of True Suchness. So, “This is the great application of the spiritual power of the Tathagata’s Sambhogakaya.” This is how the Buddha comes to the world. His Sambhogakaya to come to the world, forever returning to teach and transform sentient beings. This is His spiritual power, “the great application of [His] spiritual power.” After over 2000 years, He is still putting it to work in the hearts of sentient beings. This is “also the secret power of His skillful means of great compassion.” He uses great compassion and the wisdom of skillful means to patiently guide us sentient beings. Only in this way will He tame our stubbornness so that we will be able to accept [His teachings]. “According to… capabilities and conditions,” in accordance with capabilities and conditions, He manifested in the Saha World by being born in the kingdom of kapilavastu. This was skillful means and nothing more; this is what He has always told us. I hope everyone will mindfully delve into the Buddha-Dharma so that we may understand both time and space. Where do we live, and in what kind of environment? We must also understand this clearly. How did the Buddha manifest in this world? How did [the Dharma] spread throughout the world of sentient beings? We need to understand this as well. His spirit and ideals are everlasting. Everyone, we must always be mindful!

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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20190107《靜思妙蓮華》佛居娑婆 說法教化 (第1517集) (法華經·如來壽量品第十六)
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