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 20190527《靜思妙蓮華》勸募持經 效法精進 (第1617集) (法華經·隨喜功德品第十八)

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20190527《靜思妙蓮華》勸募持經 效法精進 (第1617集) (法華經·隨喜功德品第十八) Empty
發表主題: 20190527《靜思妙蓮華》勸募持經 效法精進 (第1617集) (法華經·隨喜功德品第十八)   20190527《靜思妙蓮華》勸募持經 效法精進 (第1617集) (法華經·隨喜功德品第十八) Empty周日 五月 26, 2019 9:57 pm

20190527《靜思妙蓮華》勸募持經 效法精進 (第1617集) (法華經·隨喜功德品第十八)

⊙讚歎為成人之美,勸募持經行道者,效法修勤精進,六度菩薩行因,直向薩婆若果;到達彼岸轉迷,成就一切種智,諸佛究竟圓滿。
⊙往劫見佛修施、戒、忍等行,遂即發願。調達累生世與佛同世,迫害佛生命,以成就其施、戒、忍,持定慧修菩薩因。乞其頭目、手足、骨髓、肝腎五臟,以成就其施、戒、忍辱菩薩因行。
⊙先明為求大法,欲滿足六波羅密行不惜軀命,以事圓顯達諦理,勸勉後世求法者。
⊙「爾時,彌勒菩薩摩訶薩白佛言:世尊!若有善男子、善女人,聞是法華經隨喜者,得幾所福?」《法華經隨喜功德品第十八》
⊙善男子、善女人有二義:以人稱分為四眾。以法喻,分為羅漢、菩薩,羅漢性剛直,唯能自善不能化人,聞法獨善為善男子。菩薩性柔和慈悲,能自度化人,播善因緣,紹隆佛種,表為善女人。四事供佛僧,居家持學善男女等。
⊙彌勒菩薩既承先並啟後,當來下生人間成佛,意謂:前品以來說受持讀誦,並兼具行六度者,既有如上持行功德。
⊙爾時,彌勒菩薩摩訶薩白佛言:今彌勒菩薩,既為當來人間之導師,故今所當問,白佛言。
⊙佛滅後得聞是經者,深生信解,信受喜樂,舞蹈之慶,發於天然,一念隨喜,豈無功德,故云得幾所福。

【證嚴上人開示】
讚歎為成人之美,勸募持經行道者,效法修勤精進,六度菩薩行因,直向薩婆若果;到達彼岸轉迷,成就一切種智,諸佛究竟圓滿。

讚歎為成人之美
勸募持經行道者
效法修勤精進
六度菩薩行因
直向薩婆若果
到達彼岸轉迷
成就一切種智
諸佛究竟圓滿

要用心,我們時時要懂得修的就是讚歎。讚歎、隨喜,好事要多成就。因為讚歎是成人之美,人在做好事,打從內心要向這位做好事的人,「對啊,對就要做;不只是你做,我也可以隨喜,也能夠勸大家響應你,好事大家做」。這叫做「成人之美」。同時,也能夠勸人做,勸人做好事,還要再勸人持經行道,不是只有做好事就好,還是要多聞法。好事是短暫在人間,人間本無常,到底好事我們能夠做多久?一輩子也只不過是這一生。耕福田、布福種子,我們有辦法生生世世延續嗎?勤布種子,有辦法求得諦理嗎?我們只是傻傻地造福,這樣生生世世,哪怕都是同樣在造福,但是我們沒有成就到法緣。

就是這樣在享福過,難免起心動念,這種煩惱心一起,善惡雜揉。善的在行,無明煩惱不斷在糾結,這就是一般的福業。我們要福慧雙行。所以一般的人說「福慧雙修」,「福從做中得歡喜,慧從善解得自在」。這「慧」要懂得善解,那就是要從多聞法,通徹人間的道理;理通,自然人事就沒有障礙了。所以,事理圓融。「勸募持經行道者」。唯有,道理要能夠維持長久下去,也就要人人,時時要有這樣延續下去,道理才能夠長長久久,延續慧命。所以,「效法修勤精進」,有持經之後,才知道法的可貴;法能夠久久受持,殷勤精進,才有辦法回歸我們清淨本性。所以,我們要學,「效法修勤精進」。學佛菩薩,佛是如何成佛?我們學佛者不就是要成佛嗎?學佛要成佛,你就要效法,是如何修?如何的勤精進?這一定要按照這個軌道走。

四諦、十二緣,要追究四諦法的真理。人生苦難偏多,這是我們每天每天的生活,可以聽、可以看,唉呀!人間堪嘆事多,苦難,真的是令人感嘆的事情很多。苦啊!見人苦,不忍心,人傷我痛,人苦我悲,這種的心情一定要培養出來,這叫做佛心。佛心就是大慈悲心,常常告訴大家,「佛心為己心」,這就是我們要學的,是我們的方向。佛心就是清淨無染,也就是要將「我」,我,私我的「我」化為零。我們若是一直執我──我的感覺、我的成見、我的方向、我的……,很多的「我」,就是都為我自己,為我的利益,為「我」執著太多了。因為這樣,所以我們的煩惱就無法打開,這叫做無明夢網。我們前面也有說過了,人生如夢,但是我們又進入那個網之中。

夢,就是做夢,我們又去被那個網子,將我們罩住,不只是人生在做夢,我們還讓這樣的網,有形的網再將我們網住;無形的夢,有形的網,讓我們的環境好像一張網一樣,這樣將我們拘束住。我,我所愛、我所執有的、我所擁有的等等,這種滿心都是「我」。這個網,現在的人所說的網路,這樣將我們罩住了。本來人生就一場夢,又被現在這種的無明網,再將我們網住,這我們就永遠,都在這夢網之中。所以,唯有佛心打開了這個夢網,才有辦法身心清淨,見天開闊,歸於大我,天地之間,宇宙萬物,真理透徹。要不然道理雖然在我們的面前,但是一張網,網子,這樣遮蓋著你,遮住了。所以,我們一定要「效法修勤精進」。

除了四諦真理,我們能夠通徹,我們還要知道十二因緣法,無明緣行,行緣識,識緣名色,這樣名色緣六入一直去,一直到了出生人間。在人間就已經由不得自己,又是另外一場造業、生惡。所以我們不要又讓來生世,由十二因緣造作來生來生,所以我們要有這分「效法修勤精進」。至少我們有一個方向,將我們該做的事情,善或者是法、真理,這個方向要準確。這樣我們記憶,就是識──意識,方向、業的種子就能單純。「萬般帶不去,唯有業隨身」,凡夫的業識,我們現在仍是凡夫,我們仍受凡俗的事情,在纏著我們。我們仍纏在煩惱網之中,我們若沒有法,就「無法度」。所以法,效法,要修、勤精進。

四諦法要行,六度行的因一定要種,是往六度,六度就是菩薩行。「直向薩婆若果」。「薩婆若果」那就是究竟佛的果位。我們凡夫的起頭,我們的終點是成佛,所以我們用六度;六度能夠度彼岸去,凡夫度到究竟成佛那個彼岸去,這是我們的目標。

往劫見佛
修施戒忍等行
遂即發願
調達累生世
與佛同世
迫害佛生命
以成就其施戒忍
持定慧修菩薩因
乞其頭目手足
骨髓肝腎五臟
以成就其施戒忍辱
菩薩因行

所以「到達彼岸轉迷,成就一切種智」。一切種智,那就是佛智,一切法無礙,一切種智,天地宇宙萬法、真理,無不通徹了解,這就是「諸佛究竟圓滿」的境界。不是不可能,需要我們有心,下定我們的決心,起點對正,毫釐不偏,向前前進這樣直去,效法。

「往劫見佛修施戒」。布施、持戒、忍辱、精進、禪定、智慧,這叫做六度,六種的方法我們要堅持,這就是我們修行的工具。我們要如何去布施,要很透徹的布施,身心誠正信實;發願,弘誓願,眾生無邊誓願度,煩惱無盡誓願斷,法門無量誓願學,佛道無上誓願成。這是我們的弘誓願。從布施,這六度行不能缺少,為了要救一切眾生,來成就我們的道業。所以每一次的付出,用心付出,心勞、身勞,歡喜甘願付出,付出之後還要感恩讓我完成,所以付出無所求,還要再說「感恩」。這是「零我」──沒有我是付出的人,沒有你是受我施捨的人。眾生皆平等,沒有施、受的執著,沒有付出的量,這種三輪體空。這樣這就是要將我自己放「零」,「沒有啦,付出,我要感恩你,是你給我機會,成就我;你能夠平安,我比
你更快樂,你平安,我心安了」。所以,苦難的眾生是菩薩的道場,我們若沒有苦,就沒有菩薩造成的機會。

所以這樣說,「往劫見佛修施戒」。不只是布施,還要持戒;不只是持戒,還得要忍辱;忍辱要長久,所以你要精進,鍥而不捨,要精進。不論什麼樣的方式在生活,還是為法、為眾生,不惜苦勞。不要想:「我在這裡做得在出坡,你們在那裡在修行,坐在那裡聽課,坐在那裡聽經。」我們能夠成就人,坐在那裡安心聽經,哪怕我們現在在大寮。他們成就他們的功德,因為他們有用心在那個地方。早課完了,聞法皆大歡喜,進去齋堂裡,我們能夠飽足,這我們要感恩,感恩這群為我們付出的人。而他們也很甘願:「你們在精進,我歡喜啊。」這彼此,付出之時,也要甘願,目的也是在修行;精進,更要用心,要不然愧對在辛苦的人。所以這個道場,彼此布施、持戒、忍辱、精進,心就是在靜思惟──禪,智慧在靜思惟中,就是要讓我們能夠安心、定,產生智慧,一個方向。

所以六度,我們要身體力行,這樣才得要不斷發願。時間不斷過,事理不斷在過,一定要不斷把握時間;時間可以過,法要留在我們的心中。因為道理永恆,我們若將法住在心,不增不減,道理就是永遠是這樣,每天在接受,不會說,「我滿了。說很多,我滿了」,滿在哪裡呢?人,不得自滿,還是法永遠不增不減。用出去的,我們沒有漏掉,用出去才是真正我們所得的法。不論是救人付出,將法入心付出,這都無形,但是自己做、自己得。功德施捨,你的功德施捨,難道有施出去嗎?難道有捨嗎?捨得、捨得,你布施,有人得到了,那個得到你的布施,布施回向回來,是我們所得的「德」。大家要聽好,要清楚,有人受,我們捨有人受,是有形的幫助,而我們得的是無形的德。所以要用感恩心。

不論是持戒;戒,防非止惡。我們的心,不要為了一時的無明,就讓我們漏失掉了我們的道心,惹來了增長煩惱,所以要持戒。要忍,沒有忍成不了菩薩。菩薩道走不通,佛道哪走得到呢?所以一定要忍,忍。就是在「精而不雜,進而不退」,唯有道心,沒有其他人我是非,這叫做「精進」。禪,時時都要正思惟,不論環境是如何,我們要注意我們的思想。外面,我們認識的「相」,如何放在心中叫做「想」。以前常常告訴大家,思想的「想」是識去緣境,形形色色掛在我們的心上,這叫做「想」。我們要好好靜思惟,將我們的心田,田放在我們的心中,要記得外面的形相,我們要耕耘我們的心地。我們到底有沒有認真耕耘,在我們的心地上面?我們撒下的是什麼種子呢?勤耕耘,要靜思惟,這叫做「禪」。是我們身體力行;「思」不偏差,心田不要讓它偏差掉了,這很重要。

所以「行」,這個六度的行,「遂即發願」。就是發願,做了還要再發願,重重疊疊的發願。這個時候是這樣,對的,我要再繼續;不對的,我要趕緊去除。每天每天,我們的心地要不斷自耕耘,心的雜草要不斷去除,心的種子要不斷播。這種心地的耕
耘,我們要不斷。所以就是發願,不斷我們要下種子、結好緣。「未成佛前,先結好人緣」,常常我就是這樣說,善緣。「調達累生與佛同世,迫害佛生命」。調達是誰知不知道?提婆達多;提婆達多生生世世,都是與佛同世,每一世都是逆境。對佛的逆境,就是障礙修行者,迫害修行,而且也不斷地連生命他都想要。這種這樣與佛同世,來迫害佛的生命,這在《賢愚經》,或者是《因緣經》中,常常所能看到,佛陀也是會生生世世,受很多的折磨、苦難。什麼人折磨他,讓他遇到那麼多的苦難?提婆達多;造作的環境,迫害修行者,是提婆達多。

所以也就是生生世世,有這樣來折磨他,所以有機會修忍辱行,以成就其施、戒、忍辱、精進、禪定、智慧。來考驗他,讓他有那個因緣,有逆境才能夠磨練出了精進。所以讓他能堪得忍耐,還是向前前進,修慧、持禪,這就是菩薩的因。所以我們常常都要感恩,感恩逆境現前,不要怨,不要埋怨,因為這是修行的境界。那種迫害的環境,很多很多因緣之中,有要他的頭,要他的眼睛,要他的手腳,要他的骨
髓,要他的肝、腎,五臟,這故事很多。要施捨的人不畏懼,滿足需求的人、祈求的人,他都願意,所以成就他這分的菩薩行。這我們都要先清楚,什麼叫做「功德」,不只是聽到別人做,歡喜,我們自己做也都要很歡喜。

先明為求大法
欲滿足六波羅密行
不惜軀命
以事圓顯達諦理
勸勉後世求法者

這我們首先要明白,求大法就是要先去滿足六波羅密;六波羅密就是六度,到達薩婆若果的境界就是到佛究竟的境界。這個過程必定要不惜身命,這個軀命不惜。有這個身體才有辦法去勞作,有這個身體才有辦法去付出,就是身心不惜苦勞去付出。所以,「以事圓顯達諦理」。我們若沒有這個人與事,我們無法顯達這個道理。什麼叫做修行?就要經得過這樣的苦勞,修行不是只有,「你們要尊重三寶。出家之後,我高高在上」,不是。真正發心修行,我們就要懂得放下了,「零我」,沒有了,沒有「我」,才有辦法成就大我。「大我」是普天下事,人傷我痛,人苦我悲;悲天下人的苦,痛天下人的傷,這是為天下。所以我們要不惜辛勞,不惜軀命付出。你很負責任也是過一天,你很享受也是過一天。

各位,真真正正,我們要首先明白,求大法,「欲滿足六波羅密行,不惜軀命,以事圓顯達諦理」。要達到那個諦理,真諦道理的境界。所以,「勸勉後世求法者」,這就是勸募,我們要不斷、不斷,勸募人人持經受法。「經者,道也;道者,路也」,要修,如何來修的過程的方法,就是這樣,我們要首先明白。不是聽經,「知道了,知道了;懂了,懂了,我會了。道理連篇我都說得出來」。不是。「高僧傳」,我要求一定考據時代,考據人物、背景、歷史。大愛臺,我很感恩,不是杜撰,我們的電視節目才會報真導正。真的事情,尤其是佛法,希望每一篇的「高僧傳」,都成為真實探求佛法的人文,所以大家要珍惜。現在已經開始入經文來了,看經文中,第十八品〈隨喜功德品〉。「爾時,彌勒菩薩摩訶薩白佛言:世尊!若有善男子、善女人,聞是法華經隨喜者,得幾所福?」

爾時
彌勒菩薩摩訶薩
白佛言
世尊
若有善男子 善女人
聞是法華經隨喜者
得幾所福
《法華經隨喜功德品第十八》

你們要更用心聽。善男子、善女人有兩種來分析。「以人」,佛的弟子有分成四眾。從法來譬喻,四眾分為羅漢與菩薩。

善男子、善女人
有二義:
以人稱分為四眾
以法喻
分為羅漢、菩薩
羅漢性剛直
唯能自善不能化人
聞法獨善為善男子
菩薩性柔和慈悲
能自度化人
播善因緣
紹隆佛種
表為善女人
四事供佛僧
居家持學善男女等

羅漢是「性剛直」,「我修行就是修行,修行我就斷煩惱,我不要去染著煩惱。唉呀,放下啦,不要管」,這剛直,「這是佛說
的」。就是這樣,「性剛直」,「唯能自善不能化人」。所以,「聞法獨善」,這叫做「善男子」,這是獨善其身。

第二種是菩薩,「菩薩性柔和慈悲,播善因緣」。因為不只是自己懂得自度,還是要再度人。要度人,你就要去播善因緣,所以多結好人緣。這樣才能夠「紹隆佛種」,有辦法不斷延續下去。所以表示能夠紹隆佛種,就是不斷產生佛法。稱為善女人。

在佛的時代,「四事」,建僧坊、湯藥、飲食、衣服,這都叫做「四事供養」,因為佛的時代,每一個出家人都要出去化緣,時間與我們一樣一天二十四小時,走很遠的路出去又回來,時間易過,需要在家人去護法、去布施。那個時代,佛陀為了維持僧團,「功德無量啊」,這是居家持學佛法,善男女等,這種要布施。

所以,彌勒菩薩,既然是未來要成佛。所以知道未來的人,若聽到這部經,「只是隨喜就有功德,到底隨喜,分量分別要分別?這個分量分別要如何去分別,雖然前面〈分別功德品〉,但是現在是隨喜就有功德,到底是要去做嗎?這功德能夠得多少呢?所以,彌勒菩薩為了將來,他還要在人間延續佛法,所以他就要不斷地問,替後代眾生問,請佛陀再更詳細說清楚。他是這樣。

彌勒菩薩
既承先並啟後
當來下生人間成佛
意謂
前品以來
說受持讀誦
並兼具行六度者
既有如上持行功德

因為前面是這樣說過了,要了解,讓佛陀再說,受持、讀誦,還得要兼行六度,再讓佛陀再向大家說清楚一點。不是只有在那裡讀誦經典,不是只有在那裡供養「四事」,還是要再身體力行,在人間要去行六度行,布施、持戒、忍辱、精進、禪定、智慧,種種的功德。

所以,「爾時,彌勒菩薩摩訶薩白佛言」。

爾時
彌勒菩薩摩訶薩
白佛言:
今彌勒菩薩
既為當來人間
之導師
故今所當問
白佛言

「白佛言」。就是想要讓佛陀,能夠更清楚說分明,還沒有聽到,要了解的,這就是為了紹隆佛種。未來佛在人間,要如何讓這些善男子、善女人,在《法華經》,聽《法華經》之後,如何去讚歎、如何去身體力行。身體力行之後能夠得多少福?這要請佛陀說分明。這是替我們問的。

所以我們現在開始就要用心,到底我們深信解、受喜樂,到底這些事情,這樣都通通有功德,是用什麼心理去接受這個功德?所以大家要好好用心來探討。

佛滅後
得聞是經者
深生信解
信受喜樂
舞蹈之慶
發於天然
一念隨喜
豈無功德
故云得幾所福

這深心信解,信受喜樂,這樣也有功德?所以這我們就要去深入探討。現在佛陀開始就要來解釋,我們就要準備心理,用心來聽,如何來累積功德?如何來隨喜讚歎?讚歎也是要有準確,不準確的讚歎也不對。所以請大家時時多用心。


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Explanations by Master Cheng-Yan
Subject: Recruiting People to Uphold the Dharma (勸募持經 效法精進)
Date: May.27.2019

“We praise others in order to help them succeed in doing good deeds. We must recruit people to uphold the sutra, walk the path and follow the Dharma to engage in diligent practice. With the seed of the Bodhisattva-practice of the Six Paramitas, we will directly approach the fruit of sarvajna, reach the other shore, turn away from delusion and attain all-encompassing wisdom, the state of ultimate perfection of all Buddhas.”

We must be mindful; we must always refine our ability to praise others. When we praise and rejoice for others, [this will encourage them] to do more good deeds. Because praising others helps them succeed in doing good deeds, when [we see] others doing a good deed, we must say to them sincerely, “That’s right! We must do the right thing! Not only have you done this [good deed], I will also rejoice in it with you. This encourages everyone to respond [in kind], and they will [also] do good deeds.” This is [how we can] “help others succeed in doing good deeds.” At the same time, we can also recruit others to do good deeds, and we must also recruit them to “uphold the sutra and walk the path.” Simply doing good deeds is not enough; we must also listen to more teachings. Good deeds last only temporarily in this world. [Life in] this world is inherently impermanent; how much time do we have to do good deeds? At most, we only have the rest of this lifetime. When it comes to [sowing] the field of blessings with blessed seeds, are we able to do this lifetime after lifetime? We may diligently spread seeds of goodness, but are we able to seek the [true] principles? If we only create blessings unwittingly, lifetime after lifetime, even if we are able to create these blessings, we will not form an affinity with the Dharma. If we only spend our days enjoying our blessings, discursive thoughts will inevitably arise. Once such afflictions arise in us, [we give rise to] a mix of good and evil. Even when we do good [deeds], our ignorance and afflictions will continuously bind us. These are ordinary people’s blessings. We need to cultivate blessings and wisdom at the same time. This is why [we often] talk about cultivating both blessings and wisdom. “Blessings come from the joy of serving others, and wisdom is the freedom that we gain from understanding.” This wisdom comes from understanding. This is why we must listen to more teachings to thoroughly understand worldly principles. When we understand the principles, all worldly hindrances are naturally removed. Thus, matters are in harmony with the principles. “We must recruit people to uphold the sutra and walk the path.” Only if the principles can be upheld can they last long into the future. This means that only if each of us constantly passes them down like this, can the principles [continue to] sustain our wisdom-life. So, we “follow the Dharma to engage in diligent practice.” Only when we have upheld this sutra do we know the value of its teachings. If we can accept and uphold the Dharma earnestly and diligently for a long time, then we will be able to return to our pure nature. This is why we must learn to “follow the Dharma to engage in diligent practice.” Leaning from the Buddha and the Bodhisattvas, how did the Buddha attain Buddhahood? As Buddhist practitioners, isn’t our goal to attain Buddhahood? To learn from the Buddha’s [teachings] and attain Buddhahood, we must follow the Dharma, but how do we cultivate ourselves? How do we diligently advance? We must be sure to stay on the right path of the Four Noble Truths and the 12 Links of Cyclic Existence. We must investigate the true principles which underlie the Four Noble Truths. Life is full of suffering. Each and every day, in our daily living, we hear about and see [instances of suffering]. Ah, this world is full of tragic events which [cause] suffering. There are truly many lamentable events. [People] suffer! We cannot bear to see others suffer, and we feel their pain and suffering as our own. We feel sad to see them suffering. We must nurture this kind of [empathy], for this is the Buddha’s heart. The Buddha’s heart is a heart of great compassion. I often tell everyone we need to “take the Buddha’s heart as our own.” This is what we need to learn, and it [gives us] our direction. The Buddha’s mind is pure and undefiled, for it has transformed [all sense of] “me,” “mine” and “self” into nothing. Mostly, we remain attached to our [sense of self], to “my” feelings, “my” preconceived ideas, “my” direction or whatever is “mine”. The “self” takes many [forms], but it means we are only concerned with ourselves and our own benefit. We have many attachments to this [sense of] self. Because we are like this, we can never break through our afflictions; [they are like] a dream-like net of ignorance. We have mentioned this previously as well, that life is like a dream, but it also [lures] us to enter its net. When we dream, we become entangled in this net. Not only do we go about life as if in a dream, we also allow ourselves to become tangled in it, as if caught in this kind of tangible net. This formless dream [becomes] a tangible net; it makes our surroundings feel just like a net, like a net that is constricting us. What “I” love, what I am attached to, what I possess and so on, everything becomes about “me.” This is like a net. People nowadays speak about “the internet”; this is something that can entangle us. Thus, life is inherently like a dream, and we become tied us in this net of ignorance. We may remain there forever, in this dream-like net of ignorance.

So, only with the Buddha’s heart can we be freed from this dream-like net; only then can we purify our bodies and minds and [make them] open and spacious like the sky, return to our greater self and deeply understand the true principles of all things in the universe. Otherwise, although the principles are right in front us, this net still covers and binds us. This is why we must “follow the Dharma to engage in diligent practice.” Besides the Four Noble Truths, which we need to thoroughly understand, we must also learn the teaching of the 12 Links of Cyclic Existence. Ignorance leads to volitional formation which leads to name and form. Name and form lead to the six entrances and so on until we are born into the world. Coming to this world was beyond our control, providing another chance for us to create karma and give rise to evil. So, we must not allow ourselves to come to the world again due to the 12 Links of Cyclic Existence. This is why we must “follow the Dharma to engage in diligent practice.” We [must] at least have a direction that leads us to do what we should, to do good [deeds] in accord with the Dharma and the true principles. Our direction must be accurate. If we can remember this, then it means that in our consciousness, our direction and our karmic seeds are pure.

We cannot bring anything but our karma to our next life.” This is the case for unenlightened beings. We are still unenlightened beings, and we still become tangled up in worldly things. We remain entangled in a net of afflictions. Without the Dharma, we have no way to be delivered. This is why we must follow the Dharma and diligently engage in spiritual practice. We must practice the Four Noble Truths and [take] the Six Paramitas as our causal practice. If we practice the Six Paramitas, the Bodhisattva-practice, “we will directly approach the fruit of sarvajna.” “The fruit of sarvajna” is the ultimate stage of Buddhahood. If we begin as unenlightened beings and our destination is to attain Buddhahood, then we must apply the Six Paramitas. The Six Paramitas enable us to cross to the other shore. To go from an unenlightened state and cross over to the ultimate stage of Buddhahood is our objective.

In past kalpas, after seeing [past] Buddhas cultivate giving, upholding precepts, patience and so on, [Sakyamuni Buddha] them made vows. Lifetime after lifetime, Devadatta lived during the Buddha’s lifetime and harmed the Buddha’s life. This was to help [the Buddha] fulfill. His practice of giving, precepts and patience and upholding Samadhi and wisdom s past of the cultivation of the Bodhisattva-cause. [Devadatta] asked for His head, eyes, hands, feet, marrow, liver, kidneys, and the five organs. This helped Him perfect. His practice of giving, precepts and patience as part of the causal practice of Bodhisattvas.

So, when we “reach the other shore,” we “turn away from delusion and attain all-encompassing wisdom.” All-encompassing wisdom is the Buddha’s wisdom. With it, we are unimpeded in all Dharma, for having all-encompassing wisdom [means] having a complete understanding of the true principles of all thighs in the universe. This is “the state of ultimate perfection of all Buddhas.” This is not impossible, but it requires us to [have clear] intent and to be determined in our resolve. Beginning in the right place and never deviating even slightly, we move diligently forward, straight ahead while following the Dharma. “In past kalpas, after seeing [past] Buddhas cultivate the practices of giving and the precepts…” Giving, precepts, patience, diligence, Samadhi and wisdom are the Six Paramitas, the six methods we must steadfastly uphold. These are our tools for spiritual practice. How should we go about giving? Our giving must be all-inclusive, with sincerity, integrity, faith and steadfastness in body and mind. We must make vows, the [Four] Great Vows, “to deliver countless sentient beings, to eliminate endless afflictions, to learn the infinite Dharma-doors” and “to attain unsurpassed Buddhahood.” These are our great vows. Starting with giving, we cannot be lacking in any of the Six Paramitas if we are to succeed in our spiritual mission of saving all sentient beings. This is why, every time we help others, we serve them mindfully, making an effort with our minds and bodies to give joyfully and willingly. And once we are done, we even say, “Thank you for letting us do this!” So, as we give without expectations, we must also express our gratitude. This is what means to be “selfless.” There is no “me” who gives, and there is no “you” who receives what I give. All sentient beings are equal. [We must not be] attached to giving and receiving, or to how much we give. These are the Three Spheres of Emptiness. This is how we become “selfless.” “It is no trouble! We are grateful to serve you. You give us a chance to accomplish our practice. If you can be at peace, it will make us even happier than you. When you find peace, we will also be at ease.” So, sentient beings’ suffering is the Bodhisattva’s spiritual training ground.

If there was no suffering, we would never have a chance to become Bodhisattvas. This is why it says, “In past kalpas, after seeing [past] Buddhas cultivate giving and upholding precepts…”. Not only must we give, we must still go on to uphold the precepts. Not only must we uphold the precepts, we must also practice patience. Our patience must be long-term, so we need to be diligent. We must persevere and be diligent. Whatever our lifestyle may be, we must work for the Dharma and sentient beings, regardless of what hardships we encounter. We must not think, “I am here doing chores out in the fields while you all practice in there, sitting there listening to this [Dharma-talk] on the sutra”. If we can help people succeed by giving them a chance to listen to the Dharma in peace, then even if we are working in the kitchen, those people can perfect their merits and virtue because [we enabled them to listen] mindfully. After the morning recitation is over, everyone is happily listening to the Dharma. When we enter the cafeteria and can eat our fill, we must be very grateful, grateful to this group who serves us. They do it very willingly, [telling us]. “We are happy you are diligently practicing”. This feeling is mutual. When they give, they do so willingly, because this is their goal in spiritual practice. So, we must be diligent and mindful [in learning] or else we will let down those who are working so hard. So, in our spiritual training ground, as we practice giving, upholding the precepts, patience and diligence, our minds are in contemplation, in mediation. In this calm contemplation of wisdom, our minds can be at peace, which is Samadhi. This produces wisdom, which gives us our direction. So, we must put the Six Paramitas into practice; we must then keep making vows. Time passes continuously, as do our circumstances, so we must certainly make good use of our time. Time may pass, but the Dharma must remain in our hearts. Because the principles are eternal, once the Dharma abides in our hearts, it will never increase nor decrease. The principles are always like this, so we must accept them every day and not say things like, “I’ve had enough”, or, “There are so many teachings; I’ve had enough”. How could there be enough? We must never become complacent, for the Dharma never increases nor decreases. When we can apply it, we will not lose it. It is only by applying it in our lives that we can truly attain the Dharma. We give to help people, and we take the Dharma to heart as we give. This is something intangible, but it is by doing these things ourselves that we receive benefit. [If we attain] merits and virtues through giving, have we really given with equanimity? Are we truly [giving] with equanimity? When we give willingly and someone receives [our charity], those who receive what we give, give use “virtue” in return. Everyone must listen and understand this clearly. When someone receives what we give, it is material aid, while the virtues we gain are intangible. So, we must be grateful for this. Even if we are upholding precepts, they guard against wrongdoing and stop evil. In our minds, we must never allow a moment of ignorance to make us lose our spiritual aspirations or allow our afflictions to increase. So, we must uphold the precepts and have patience, for without them, we cannot become Bodhisattvas. If we cannot follow the Bodhisattva-path how could we walk the path to Buddhahood. So, we must be patient. Having ”patience” means “being focused and not distracted, advancing and not retreating”. When we have only our spiritual aspiration and we no longer have conflicts with others, this is “diligence”. “Samadhi” means constantly engaging in right thinking, regardless of our external circumstances. We must pay attention to our thinking. The appearances we recognize around us become thoughts once we take them into our mind. As I often tell everyone, thoughts arise when our consciousness connects with external conditions. We take all kinds of conditions to heart. This is what we call “thoughts”. We must earnestly engage in calm contemplation and [cultivate] the field of our minds. We need to remember the external forms and appearances, and we must cultivate the ground of our minds. Have we ever truly cultivated it? What kinds of seeds have we sown in the ground of our minds? To diligently cultivate our minds, we must engage in calm contemplation. This is Samadhi, which means putting [the Dharma] into practice and never allowing our thinking to deviate. We must not allow the field of our minds to stray. This is very important.

So, when it comes to “practice”, the practice of the Six Paramitas, “[we must] make vows”. We need to make vows. After taking action, we must still make vows, make vows over and over. This is what we must do at this time, [vow] to keep doing what is right and quickly rid ourselves of wrongdoing. Every day, we must continuously plow the grounds of our mind, ceaselessly eliminating weeds and endlessly planting seeds[of goodness]. We must never stop cultivating the ground of our minds like this. So, this means making vows to continuously sow seeds and create good affinities. “Before we can attain Buddhahood, we must first from good affinities”. I often talk about these good affinities. “Lifetime after lifetime, Devadatta lived during the Buddha’s lifetime and harmed the Buddha’s life”. Do you know who Devadatta was? Lifetime after lifetime, Devadatta was always born in the same lifetime as the Buddha. In each of those lifetimes, Devadatta created adverse conditions; He created adverse conditions for the Buddha and tried to hinder and harm His spiritual practice. He even thought up ways to kill the Buddha. He always lived at the same time as the Buddha, and always tried to harm the Buddha’s life. In the Sutra of the Wise and the Foolish or the Sutra of Karmic Conditions, we often read about how the Buddha, lifetime after lifetime, had to undergo so much torment and suffering. Who was it that tormented Him, who caused Him to encounter so much suffering? It was Devadatta. The one who created an environment where spiritual practitioners were persecuted was Devadatta.

Thus, these [many] lifetimes of [Devadatta] tormenting [the Buddha] gave Him the chance to cultivate patience, to perfect His practice to giving, upholding the precepts, patience, diligence, Samadhi and wisdom. it was Devadatta testing Him like this that gave Him the karmic conditions [He needed]; only adverse conditions could enable Him to train His diligence. So, this helped Him to learn patience and to continue progressing in cultivating wisdom and maintaining Samadhi. These were His causes of the Bodhisattva-practice.

So, we must always be grateful whenever adverse conditions manifest; we must never be resentful or complain about them. They are an opportunity for spiritual practice. There were many harmful situations, different karmic circumstances, where Devadatta, wanted [the Buddha’s] head, His eyes, His hands and feet, his bones, His liver, His kidneys, His five organs and so on. There are many stories like this. [but the Buddha] was never afraid to give and was always willing to satisfy the needs of those who appealed to Him. This is how He perfected His Bodhisattva-practice. This is why we must first understand what exactly “merits and virtues” are. It is not just taking joy in hearing of others’ [good] deeds. We must also find joy in doing things ourselves.

First we must understand that, in order to seek the great Dharma and prefect the practice of the Six Paramitas, we must not hesitate to give up our lives. By being in perfect harmony with worldly matters, we demonstrate our understanding of the true principles the Dharma-seekers of future generations.

We must first understand that to seek the Great Dharma, we must first fulfill the Six Paramitas. The Six Paramitas are the Six Perfections. [Attaining] the fruit of sarvajna means reaching the ultimate state of Buddhahood. This process requires that we do not hesitate to give up our lives or to sacrifice this human body. Only with these bodies can we do physical labor and be of service to others, so we must not hesitate to devote our bodies and minds to the service of others. “By being in perfect harmony with worldly matters, we demonstrate our understanding of the true principles. Without these people and matters, we will be unable to demonstrate our understanding of the principles. What is spiritual practice? We must undergo hard work like this. Spiritual practice is not just saying, “You must respect the Three treasures. After becoming a monastic, I am now superior”. It is not like this. To truly form aspirations for spiritual practice, we must strive to [become] “selfless,” so that we no longer have any “self”. Only then can we perfect our “greater self”. The “greater self” [embraces] all worldly matters. “We feel others’ pain as our own and grieve when others suffer”. We feel compassion for all suffering people and pain when anyone is harmed. This [applies to] everyone in the world.

So, we must never begrudge hard work, nor hesitate [devote] our lives to service. We can spend our time taking on responsibilities, or spend it merely amusing ourselves. Everyone, truly we must first understand that to seek the Great Dharma, “to perfect practice pf the Six Paramitas, we must not hesitate to give up our lives worldly matters to demonstrate our understanding of the true principles. We must arrive at the realm of true principles. This means “We must urge and encourage the Dharma-seekers of future generations”. We must recruit others. We must continuously recruit others to uphold the sutra and accept the Dharma. “The sutra is a path. This path is a road to walk on”. This is the method by which we must learn to engage in spiritual practice. This is what we must first understand. It is not just about listening [and saying], “I know, I know. I understand, and I know all of this. I can lay out all the principles”. It is not like this. [For the Da Ai TV program] “Biographies of Eminent Monks,” I asked that they [thoroughly] research that era and make use of [authentic] personages, background [information] and history. I am very grateful to Da Ai TV. They do not fabricate stories but report the truth in their television programs. They use true events, especially when it comes to the Buddha-Dharma. I hope every episode of Biographies of Eminent Monks can be a humanistic documentary that truly serves to help delve deeply into the Buddha-Dharma.

So, we must cherish them. Now we enter the sutra text, [starting at] the sutra’s 18th Chapter, on the Merits and Virtues of Joy.

“At that time, Maitreya Bodhisattva-Mahasattva spoke to the Buddha. ‘World-Honored One, if good men and good women hear this Lotus Sutra and take joy in it, how many blessings will they attain?

We must listen even more mindfully here. The phrase, “good men and good women can be analyzed in two ways. In terms of people,” the Buddha’s disciples are divided into a fourfold assembly. Seen as a Dharma-analogy, it refers to Arhats and Bodhisattvas.

“Good men and good women” is twofold in meaning: In terms of people, this refers to the fourfold assembly. Seen as a Dharma-analogy, in refers to Arhats and Bodhisattvas. Arhats are rigid and direct by nature. They can only seek to benefit themselves and are unable to transform others. Those who listen to the Dharma only for their own benefit are “good men”. The nature of Bodhisattvas is gentle and compassionate. They can transform themselves as well as others. They spread virtuous causes and conditions and help the seeds of Buddhahood continue to flourish. Thus they are represented as “good women”. They make the Four Offerings to the Buddha and the Sangha as good men and good women who uphold and learn [the Dharma] while living the lay life.

Arhats are “rigid and direct by nature”. “My purpose for engaging in spiritual practice is to keep on eliminating my afflictions. I do not want to be defiled by afflictions. Ah, I put them aside! I must not concern myself [with worldly matters]”. They are rigid and direct. They say, “That’s what the Buddha said”. This is how they are, “rigid and direct by nature”. “They can only seek to benefit themselves and are unable to transform others”. So, “those who listen to the Dharma only for their own benefit” are the ones that we call “good men”. They practice only for their own benefit.

The second kind are Bodhisattvas. “Bodhisattvas are gentle and compassionate by nature. They spread virtuous causes and conditions”. They not only strive to transform themselves, but also go on to transform others. To transform others, we must sow good karmic conditions [for them]. So, we must create good affinities with them; only then can we “help the seeds of Buddhahood continue to flourish,” and enable the Dharma to be passed on. Thus, those who “help the seeds of Buddhahood continue to flourish,” who continuously help to proliferate the Dharma are called “good women”.

During the Buddha’s era, there were the Four Offerings of building monasteries, medicine, food and clothing. These were called the Four Offerings. Any monastic during the Buddha’s era had to go out and beg for a living. In their time, just like in ours today, there were twenty-four hours in a day, and they traveled far to beg before returning, which took a lot of time. They needed lay people to protect the Dharma by giving them charity. At that time, to support the Sangha, the Buddha [told them to praise the laity], saying, “Your merit and virtue is great!” These lay people who upheld and learned the Dharma were called good men and women for their giving. So, since Maitreya Bodhisattva would attain Buddhahood in the future, he knew that people in the future who listened to this sutra would think, “We can gain merit and virtue just by rejoicing”. How can we determine the amount of merit such rejoicing brings? Though [it said this] previously in the Chapter on Distinguishing Merits and Virtues, now it says merit and virtue are [attained] through rejoicing. Is this all we really need to do? How much merit and virtue can we gain by this?

So, because Maitreya Bodhisattva was the one who would pass on the Dharma in the future, he kept asking the Buddha these [questions] for the sake of those future sentient beings. To get the Buddha to further clarify things, this is how he asked.

Maitreya Bodhisattva carries on the past to inspire the future. In the future, He will be born in this world to attain Buddhahood. He was referring to how, in the previous chapter, [the Buddha] said that those who will accept, uphold, read and recite [the sutras] while also practicing the Six Paramitas will have the aforementioned merits and virtues from upholding these practices.

It said this previously, so [we should] understand that [Maitreya was] asking the Buddha to repeat [the merits of] accepting, upholding, reading and reciting the sutra, while practicing the Six Paramitas. He wanted the Buddha to make it very clear to everyone that it was not just about reading and reciting the sutra, nor only about the Four Offerings. They still had to put the sutra into practice, by practicing the Six Paramitas in the world, giving, upholding precepts, patience, diligence, Samadhi and wisdom and all the merit and virtue they bring“. At that time, Maitreya Bodhisattva-Mahasattva spoke to the Buddha”.

At that time, Maitreya Bodhisattva-Mahasattva spoke to the Buddha: Since Maitreya Bodhisattva will come to the world in the future as a guiding teacher, he had to ask these questions then. Thus, he spoke to the Buddha.

Maitreya “spoke to the Buddha” because he wanted to give the Buddha a chance to explain things even more clearly, so that those who had not heard this before would be able to understand. He did this “to help the seeds of Buddhahood continue to flourish”. When the future Buddha is in this world, He must help these good men and good women listen to the Lotus Sutra so that afterwards, they know how to praise and put it into practice. How many blessings could they attain by putting it into practice? This is what He wanted the Buddha to make clear. [Maitreya] asked Him for our sake. So, from now on, we must be very mindful. When we have deep faith and understanding and accept things joyfully, these bring so much merit and virtue; with what mindset do we accept these merits and virtues? We must all mindfully investigate this.

After the Buddha entered Parinirvana, those able to hear this sutra would give rise to deep faith and understanding, faithfully accept it with joy and dance in celebration. They would naturally give rise to a joyful mindset, so why wouldn’t they gain merits and virtues? Thus, Maitreya asked how many blessings they would gain.

As for deep faith, understanding and joyful acceptance, do these all [bring] merits and virtues? This is something we need to investigate deeply. The Buddha has begun to explain to us how we must prepare our minds and listen mindfully [to learn] how we can accumulate merit and virtue. How do we take joy in praising others? We must give appropriate praise to others, for it is wrong to give praise inappropriately. So, we must always be mindful

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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20190527《靜思妙蓮華》勸募持經 效法精進 (第1617集) (法華經·隨喜功德品第十八)
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