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 20190528《靜思妙蓮華》彌勒啟問 釋後世疑 (第1618集) (法華經·隨喜功德品第十八)

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20190528《靜思妙蓮華》彌勒啟問 釋後世疑  (第1618集) (法華經·隨喜功德品第十八) Empty
發表主題: 20190528《靜思妙蓮華》彌勒啟問 釋後世疑 (第1618集) (法華經·隨喜功德品第十八)   20190528《靜思妙蓮華》彌勒啟問 釋後世疑  (第1618集) (法華經·隨喜功德品第十八) Empty周一 五月 27, 2019 9:34 pm

20190528《靜思妙蓮華》彌勒啟問 釋後世疑 (第1618集) (法華經·隨喜功德品第十八)

⊙深心信解,精妙法髓,分別較量,輕重比量;隨其功德,校量讚歎,持法華經,深信解相。
⊙謂佛從初發心,不惜身命,捨頭目髓腦,修諸苦行直至成道入滅,乃至所有諸善,我皆隨順歡喜。故云隨喜功德。
⊙又隨喜者,隨他修善,喜他得成,謂轉法輪;眾生得益,我助彼喜,是名隨喜。
⊙「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》
⊙「而說偈言:世尊滅度後,其有聞是經,若能隨喜者,為得幾所福?」《法華經隨喜功德品第十八》
⊙而說偈言:先述意已,復以偈問。
⊙世尊減度後,其有聞是經:其有聞是妙法蓮華經。聞:兼攝見聞二義。
⊙若能隨喜者,為得幾所福?:若能一念隨喜心者,是人為得幾許福報。幾所福:猶言幾許福。
⊙「爾時,佛告彌勒菩薩摩訶薩:阿逸多!如來滅後,若比丘、比丘尼、優婆塞、優婆夷。」《法華經隨喜功德品第十八》
⊙爾時,佛告彌勒菩薩摩訶薩:彌勒問佛滅後,眾生所作,是時佛答明其所問,首明能隨喜之人。
⊙阿逸多!如來滅後,若比丘、比丘尼、優婆塞、優婆夷:比丘等四眾,為已信佛法、受戒修行者。
⊙以上文:彌勒尊承先啟後,代末後濁世釋疑,今佛世尊化緣將盡,示滅在即。

【證嚴上人開示】
深心信解,精妙法髓,分別較量,輕重比量;隨其功德,校量讚歎,持法華經,深信解相。

深心信解
精妙法髓
分別較量
輕重比量
隨其功德
校量讚歎
持法華經
深信解相

要多了解,用心聽。佛法就是要用在我們,深心的信解,了解,佛法,我們絕對要身體力行。看看,「深心信解」,這幾天來,一直一直都向大家提起。心生信解,而且深心信解;不是只有信心信解,還要深心信解。那個解,就知道要多麼深啊!我們心已經生起了信解,這樣還不夠,還要再深入,所以「深心信解」。用心去體會,我們就知道,「心生信解」與「深心信解」,可能有一點點比較不同。我們心生信解,「你這樣說,我知道、我了解。我的心,你說的我相信,我了解」,這是「心生信解」。但是我了解,要再經過思考,這個法很深,是只有單獨這幾句話這樣信解,這麼簡單就好了嗎?法中有法。既是法中有法,我就要深一層,再一層去追究它,就看「精妙法髓」。

這個法不是只有法而已,也不是只有妙法,不是這樣而已。那個精妙的法,法中有髓。就像我們的生命,血液能維持生命,血要剛剛好,足夠,這樣。但是那個生成血的源頭,若是不平衡了,或者是再不製造血的功能,一些白血病、貧血等等。現在的科技發達,我們能夠聽到,知道這種病就要治療;治療,沒有藥可治療的時候,唯一的辦法就是骨髓移植。

以前,這骨髓從哪裡來呢?現在的科技,可以啊!雖然配對困難,總也有因緣,有緣的人就有辦法配對到。儘管幾十萬人當中配對到,這麼不容易,他從幾十萬人中取出有緣的髓,來移植給另外這個人。所需要的這個人,是不是百分百能夠成功呢?這也就要再看他的因緣,還有其他的緣來困擾嗎?所以他要去住在無菌室,完全都沒有菌。

聽說過程是很辛苦,一番的生命自己要掙扎,一直到髓入他的身。還要再一段的時間,他的身可以慢慢、慢慢去調適,就要看合不合。萬一只是一點點的感染,再有一點點的感染,這都眼睛看不到,什麼都無法去看到,唯有他的身體,擋不住自身排斥它。這都是因緣。有的人這個髓與這個髓合了,這就像我們要接受法,我們向來,凡夫,我們已經迷了,原來我們也有,原來我們與諸佛菩薩,都是同樣清淨,原來的本性善良無染著。只是我們凡夫,凡夫纏了,纏了滿身的無明,累積很久了。所以,我們的無明菌,將我們滿身困住,細菌纏住我們,所以不斷一直感染,成為病。

同樣的道理,大空間的地方,你生活,我生活;彼此這當中,「為什麼你那麼健康?為什麼我會受到這種的病?」等等。這種感染,或者是自體性,「與身俱來」,遺傳,這樣帶來的;帶來的是身體,血液,父精母血,這叫做遺傳。若不是遺傳,就是這樣,什麼因緣讓它有這樣的病痛。就像我們人,人就是這樣,與生俱來的因緣果報,所以一生來都是苦苦苦;生在那個苦難的地方,危機四伏,病痛、傷害,沒有其他的因緣來幫助他。這種就是一生受業報,苦其一生,沒有貴人。這與我們凡夫一樣,一生就是這樣,與生俱來惡劣的脾氣,受在那個困苦、困難中,為非作歹,沒有人輔導得動他。這種等等,這就是與病痛又是一樣。健康人這種精神理念惡質難改;有的是身體這種特殊的因緣,這樣讓這種的病痛,自內產生、自外感染,但是有特殊的因緣。

現在佛法,在我們的範圍好像佛法很昌盛,放眼天下大世界,能聽到佛法的人很少,真是少。其他的宗教比比皆是,什麼宗教都有。有的原來很好的宗教,盛況一時,現在,在末法中,很亮麗的宗教,也同樣有在沒落的時候。現在最有盛況的,就是「天羅地網」,現在眾生的自心,以及社會人群所架設起來的,連天上造雲──雲端,網路都有。這到底是幫助人?或者是將人的心都網起來了呢?正式的宗教曾有過很亮麗,現在也慢慢衰退下來,所以這叫做「末法」,正法就是這樣衰退了。

佛陀二千五百多年前,要我們佛法,就是要應在這個時候,濁世之時,天羅地網這個時候,讓大家心生信解,讓大家深心信解,還要將妙法,精妙的法,還要妙中再妙,很奧妙,這個髓一定要人人來接受。佛法不是坐著說、坐著聽,不是將它當作學問,咬文嚼字,不是。是得一法拳拳服膺,用在人群中。好的事情我聽到,我緊緊攬住,「這很寶貴,你很需要,我這個東西可以拿出來用」。大家用,大家擁有,這就是法。這個法,就要鼓勵人用,而要鼓勵人用。《法華經》一直說,說到這個時候,前面的〈分別功德品〉,做什麼樣的功德,會得什麼樣的果報。

功德有輕有重,什麼樣的功德,才是真正人所要追求的功德呢?因為我們凡夫心中,同樣有這樣功德的校量:我做什麼,我才能得到很好的功德?有功德的,我才要去做。所以,「分別效量,」。我做這件事情,功德是輕或重?這就是凡夫心會分別。佛陀開始說這樣,彌勒菩薩開始問。他有責任,未來五十六億七千多萬年後,彌勒菩薩就要來人間修行,同樣八相成道,同樣也要來說法度眾生。彌勒菩薩大家都知道,是未來佛,當成佛。但是時間,用我們的時間,地球時間算,還五十六億七千多萬年,對我們來說是很長,而若以忉利天日來計算,也沒有多長。總是不論是長或短,就是未來佛,將來要將世間這個法要接下去,未來就是需要度眾生。

現在的釋迦牟尼佛在說法,未來的彌勒佛,同樣也要在人間度化,所以他要代替未來的人間,心想要問的法,他要問清楚,佛陀要講明白。問清楚了,講明白,他在這個時候,他就開始要播善種子了。這是彌勒菩薩要很認真。將來,聽清楚的這些人,他們有這個因緣就與彌勒佛同世,助佛道場。同樣,讓大家聽清楚,請釋迦佛,在現在,知道現在的眾生,有這種追求功德輕重的心,那就要說清楚了,讓這些人也聽清楚;當來,這些人會一起來教化眾生。就像釋迦牟尼佛來人間,還有身邊的弟子,周圍的弟子從五比丘,從千二百五十人,目犍連、舍利弗、三迦葉等等,將他們度進來,他們帶著弟子群來會合著。

今生此世,釋迦佛度的不就是這樣嗎?未來的彌勒菩薩,也需要要有這群的緣,未來再來助道場,幫助教育眾生。所以彌勒菩薩他就會這樣來問,替眾生問清楚,請佛說明白。隨那個功德,要比較、讚歎,為他們分析,讚歎他們持《法華經》的人,這「深信解相」。這些「深心信解」,後面「深信解相」。深心信解是我們開始發心,我們相信了;相信還不夠,這個法一定還有更深微的法,所以我們又再深心。「持法華經,深信解相」,絕對相信,堅固。若了解了這些經文,佛陀所說的經法,這些若全都清楚分析,也希望能夠讓這些人,都清楚分別。這也可以說佛,彌勒菩薩,他當然很相信佛。因為佛陀他從最初發心,不惜身命,捨頭目腦髓,全都布施給人。

謂佛從初發心
不惜身命
捨頭目髓腦
修諸苦行
直至成道入滅
乃至所有諸善
我皆隨順歡喜
故云隨喜功德

我們說過,提婆達多是累生累世,都來與佛同世,與佛常常都是遇在一起,對佛都是傷害,用種種難題來傷害。有時候現出了:我所需要,我有病,我要你的眼睛,我要你的頭,頭目髓腦等等。這累生累世,不知道幾生世來就是這樣,是要命的那種陷害。但是要修行的人,他就是隨順眾生,「你要,我沒有違逆你的意,我給你、給你」。就是這樣,這是累生世以來,修諸苦行。

釋迦佛是不斷這樣在修苦行,不斷是世間種種,提婆達多的迫害等等,他甘願,他受苦、他願意、他付出。這我們說過了。佛這樣一路忍耐過來,生生世世,一直到覺悟、成佛、度眾生,一直到幾十年後入滅了。哪怕是佛世的這個時候,提婆達多也是出家眾當中的一位,也是自己的王族堂兄弟,這麼親的人,現在出家,出家還起心動念、破壞僧團,帶出了五百位僧眾,從佛陀的僧團,唆使,這樣帶出去,讓僧團起了不安的心態,只是大家相信佛。

強力的僧團帶出去了,又再造成了,種種回過來破壞佛法,與佛陀的僧團來鬥爭。佛陀處處讓,還是安住僧團。一直到變本加厲,用象群來迫害,灌醉象要來害佛,一直到了,他還要用毒,要來害佛。到了他生陷地獄;那個地裂開了,他活生生陷往那個地裂的裡面,這樣陷下去。這我們也說過了。佛陀後面還為他授記。佛陀感恩他,感恩提婆達多,就是因為這樣生生世世的迫害,促成了他能夠有這個機會施捨,有這個機會修戒、修定、修慧,修布施、修忍辱、修精進、修禪定、修智慧,一次一次磨練他,才能夠這樣完成道業。

為了這樣,他也為提婆達多授記。提婆達多受記成佛了,住世時間比別人更長,這實在是很不可思議。這樣我們就要深心去信解,除了讚歎佛陀寬宏大量,不只是沒有恨,還對他更好,為他授記,成佛的國土比別人好,比別人壽長,這就是表示真的佛陀量大。這種的授記,實在有的人會覺得不可思議。表示了我們要深心信解,你若沒有深心信解,〈隨喜功德品〉,要再聽下去,就有一點點枯燥。所以我們要用深心信解,了解佛法當中簡單的法,其實有深奧的意義存在。回過來較淺白來說,所以「又隨喜者,隨他修善,喜他得成,謂轉法輪」。我們看到別人歡喜,我們也是要跟著他歡喜,因為他所得到的,做對的事情,得到的歡喜,我們也替他歡喜。

又隨喜者
隨他修善
喜他得成
謂轉法輪
眾生得益
我助彼喜
是名隨喜

就像一群從墨西哥回來的菩薩,有人醫會從美國去的,從臺灣去的,還有從其他地方去,去墨西哥不是去遊覽,是去義診,再去發放。在那個地方,聽他們在那裡,這十幾天的過程很感動,但是也很不忍心。不忍心當地,墨西哥,貧困、病痛、苦難,到底我們浩浩蕩蕩這麼多人,去幫助他們,到底我們能夠幫助他們多少呢?

看起來這麼多重的病,唉,實在是無奈啊!不過他們的疼愛,那種的輕柔、關懷、擁抱,那種的疼愛,這帶給他們,是最大、最好的禮物。在他們的生命中,他們知道,還有很多很多人在愛他們,他們不孤單;他們的腦海,心腦之中有一群很溫暖的好人,好人、善人幫助他們。這是心靈。其實人醫會這些菩薩,我相信當他們看到這些患者,他們的心也是很不忍,但是,也是很真誠的擁抱。

完成了這一次,很辛苦,但是他們的心是很歡喜。無論如何過去有這個因緣,現在有這個(機會),雖然千里迢迢去,膚慰到了,也是歡歡喜喜回來。看到他們做對的事情,不是表面上做的,「這樣不用了」,不是,還要再鼓勵,還要再去。我們愈來對那個地方,因緣若愈成熟,這次的人,我們無法徹底救到,說不定下次的人,我們愈來愈成熟,這全都是因緣。開一條道,鋪一條平坦的路,菩薩要走的路愈來愈平坦了。所以,看到他們回來也很歡喜。這次(二0一八年) ,國際人醫會在農曆的中秋,集合在我們這裡,而我們也要聽,聽人醫在各個國家,各地,他們如何在付出,為貧窮苦難人。那有的也是很感動人。

所以,聽到這樣,做善事,做了之後很歡喜,這我們也跟著他們歡喜。所以隨喜,「隨他修善」。我們也還有從臺灣去的,也聽大家分享,他們去又回來,「師父,下一次再讓我們去哦!我們下一次要再去」。這種隨他善。看到這樣,我們看到,知道了,「為你讚歎。為你讚歎,我也要參加」,預約下一次。所以,「喜他得成」,很歡喜他做了,他有心得,我願意投入。我自己也有心得,所以「喜他得成」。因為有心得了,絕對能夠與大家分享,所以這樣輾轉法輪。每一個人說的這種苦諦,看了之後、接觸之後,要輾轉宣說,讓人知道,這也能夠教育人要好好珍惜。所以,「眾生得益,我助彼喜」。眾生得到利益,我也幫助他,我也是歡喜,這也名叫做「隨喜」。隨喜功德就是這樣。前面的文說過了:「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》

接下來就是偈文:「而說偈言:世尊滅度後,其有聞是經,若能隨喜者,為得幾所福?」

而說偈言
世尊滅度後
其有聞是經
若能隨喜者
為得幾所福
《法華經隨喜功德品第十八》

現在彌勒菩薩就來問,問釋迦佛:「釋迦佛,您若滅度之後呢?其他有人聽到這本經,若能夠隨喜者,為得幾所福?佛在世,您講《法華經》,我再來問,佛陀能夠解說,而若是佛陀滅度後,未來的眾生若有這樣的隨喜,而他又是又得到多少福?」

而說偈言:
先述意已
復以偈問

「先述意已」,先開始宣述,講一段之後,復以偈問,那個時候,彌勒菩薩又再這樣說,「世尊滅度後,其有聞是經。」這《妙法蓮華經》。世尊若滅度之後,又有人來聽這《妙法蓮華經》。現在這段文,重要的是「聞」,聽法,「聞」。

世尊減度後
其有聞是經:
其有聞是
妙法蓮華經
聞:
兼攝見聞二義

「聞:兼攝見聞」。不是只有聞,聽,也要看,看到、聽到,這兩項的意思合成一字。有聞,當然聞也要見。這個「見」,見聞,聽到的人要看到人做;聽到這個道理,看到人做。這是佛陀若不在的時候,這個道理留在人間,看到人家這樣在做;聽到這個道理,看到人家在做。「若能隨喜者,為得幾所福?」

若能隨喜者
為得幾所福:
若能一念隨喜心者
是人為得幾許福報
幾所福:
猶言幾許福

若能夠一念隨喜,這個心,是人到底是得多少福?這道理都一樣是這樣的重複。問:「得福是多少?」幾許福?那是多少?到底光是聽就隨喜這些人,這樣到底福有多少?

接下來這段文再說:「爾時,佛告彌勒菩薩摩訶薩:阿逸多!如來滅後,若比丘、比丘尼、優婆塞、優婆夷。」

爾時
佛告彌勒菩薩
摩訶薩
阿逸多
如來滅後
若比丘 比丘尼
優婆塞 優婆夷
《法華經隨喜功德品第十八》


這段「爾時」,佛陀就對彌勒大菩薩(說)。「摩訶薩」就是大菩薩,因為將來將要成佛了,也是領眾的人。要回答彌勒菩薩所問,所以彌勒問佛之後,佛陀所答的是彌勒所問。所以首先問隨喜那個人。

爾時
佛告彌勒菩薩
摩訶薩:
彌勒問佛滅後
眾生所作
是時佛答明其所問
首明能隨喜之人

所以「阿逸多」,阿逸多也是彌勒,「阿逸多!如來滅後,若比丘、比丘尼、優婆塞、優婆夷」,「比丘等四眾」,四眾的意思,已經信佛了,不論是出家男女,在家男女,這樣稱為「四眾」。

阿逸多
如來滅後
若比丘、比丘尼
優婆塞、優婆夷:
比丘等四眾
為已信佛法
受戒修行者

以上,彌勒就是這樣殷勤來請問,佛陀就是這樣,直接要來為他回答。因為彌勒就是要承先啟後。現在釋迦佛,他是「先」,那將來呢?負責任要引導、教導後面的人。

以上文
彌勒尊承先啟後
代末後濁世釋疑
今佛世尊化緣將盡
示滅在即

所以現在釋迦佛的化緣,差不多將盡了,佛陀不斷不斷開始,一直在暗示著,他的住世因緣沒剩多少,大家心裡都有準備,彌勒菩薩也知道。現在釋迦佛化緣也差不多將盡,示滅在即了,自己的因緣若沒有趕緊把握,未來的眾生是要如何化度呢?他一定要承先啟後。現在世尊還在就要問清楚,佛陀才能夠說得很明白。

人生啊,自然的法則是這樣。要如何再傳下去呢?這個責任,要到彌勒菩薩,五十六億多萬年後,才因緣成熟來人間成佛。這期間他一定會陪我們,但是我們現在,人人是離佛世二千多年了,我們聽法、見聞佛法,是不是要深心信解?我們是不是也要借著,前、後佛對答這個法,提醒我們要有責任?這段長久的時間,還有很多的生世,未來生,生生世世,要將這個法一直留下去,要不然這個時間、這個世間已經是天羅地網,很濁,惡氣很濁,濁氣很盛。所以唯有佛法能夠提倡,其他宗教再復回,那個清淨光亮的時代。這是一定。有人說,「人力能勝天」,我們就要「化零自己,完成大我」,這就是我們要努力的。所以我們大家時時多用心啊。


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Explanations by Master Cheng-Yan
Subject: Maitreya Questions the Buddha about the Future (彌勒啟問 釋後世疑)
Date: May.28.2019

“Deep in our hearts, we must have faith and understanding in the wondrous Dharma-marrow. [The Buddha] discerned and measured the weight of [their merits]. According to their merits and virtues, He evaluated and praised how those who uphold the Lotus Sutra have faith and understanding deep in their hearts.”

We must understand this more and listen mindfully. We must [approach] the Buddha-Dharma with profound faith and understanding. We must put the Buddha-Dharma into practice. See, [it is] “deep in our hearts” [that] “we must have faith and understanding.” Over the past few days, I have been reminding everyone about this. When our hearts give rise to faith and understanding, it [must be] profound. It is not just having belief and understanding, it must be profound faith and understanding.

We know that this understanding must be very deep! Giving rise to faith and understanding is still not sufficient; they must grow deeper. So, “Deep in our hearts, we must have faith and understanding.” When we mindfully seek to comprehend this, we will realize that having “faith and understanding” and having “faith and understanding deep in our hearts” are not exactly the same. With faith and understanding in our hearts, [we can say], “I know, I understand what you are saying. In my heart, I believe and understand what you are saying.” This is having “faith and understanding.” However, though we understand, we must further contemplate just how profound these teachings really are. If we merely have faith and understanding in a few lines [from the Dharma], is such a simple [approach] sufficient? There are deeper levels to the Dharma. Since the Dharma contains so many levels, we must delve more deeply into them, investigating them layer by layer until we can see “the wondrous Dharma-marrow.” This [level of] Dharma is not merely teachings, nor are they simply wondrous teachings; this is not all they are. Within these pure and wondrous teachings lies the essence of the Dharma itself. This is just like our lives, which require blood to sustain us, blood [flows properly] and is sufficient. If our body’s ability to manufacture blood becomes imbalanced or ceases to function completely, then we can develop leukemia, anemia [or other blood-based disasters]. Now, due to technological developments, as we have heard, we know of ways to treat these diseases. But when there was no medicine to cure them, the last resort was a bone marrow transplant.

Previously, where could bone marrow [be acquired]? Modern technology is what makes this possible! Although it is difficult to find a matching donor, those with karmic affinities find their match. This match is only one among several hundreds of thousands of donors, so it is quite difficult. Out of hundreds of thousands of people, the marrow of [the donor] who shares this affinity is then transplanted into the [patient]. Is it certain that the person in need will definitely be able to be [cured]? This also depends on karmic conditions. Are there other complicating factors? [There are], go the person must be in a sterile room which is completely free of bacteria. I have heard that this process is exhausting and that [patients] struggle for their lives until their body accepts the new bone marrow. Then, a further period is required to see whether the body is able to gradually accept the marrow. With even the slightest infection, if a small infection occurs because of some invisible [microbe], their body will only reject [the transplant]. All of this depends on karmic conditions. A person’s [ability to] accept the bone marrow is like our need to accept the Dharma.

We have been [living] as unenlightened beings who have become lost. Originally, we possessed the same purity as all Buddhas and Bodhisattvas, for our intrinsic nature was good and undefiled. But because we are ordinary beings, we are completely bound up in ignorance that has accumulated for long time. So, ignorance is like bacteria, which can completely overwhelm our whole body. If we are infected by bacteria, it will eventually cause us to become ill.

By the same principle, you and I both live in this same [world], so we may ask each other, “Why are you so healthy, while I have become so sick?” It might be infections or inherent [illnesses]. Some, we carry with us; these are hereditary [illnesses]. What we carry with us is our body, our blood, our parents’ genes; this is hereditary. If [the illness] is not hereditary, other karmic conditions must be making us ill. We human beings are like this; our inherent karmic retributions may cause our whole lives to be filled with suffering. We may be born in a terrible place with danger on all sides, [where people are often] sick and injured, with no other karmic conditions to help us. Such karmic retributions can last our whole lives, causing us to suffer, without any benefactor [to help us]. This is the same for us unenlightened beings; we may live our entire lives like this. [We may be] born with a nasty temperament, suffer due to hardships or do all sorts of bad things, without anyone to guide us. This is physical illness in the body.

It is difficult for someone who is healthy to change this unwholesome spirit. Some have special karmic circumstances within the body that cause sickness to arise within it or allow it to become infected by external factors, due to particular karmic conditions. It may seem in our circles that the Buddha-Dharma is flourishing, but if we turn our eyes to the world, those who ever get to hear the Buddha-Dharma are really quite few. There are lots of other religions everywhere, religions of all types. Some may originally have been very good religions which flourished for quite a while, but now, in the era of Dharma-degeneration, these bright and beautiful religions are now also in a time of decline. What is flourishing most right now is “the inescapable net” [of the internet]. Today, there are [nets] built by sentient beings’ own minds and by people in society. We have even created “the cloud” in the sky and the internet. Does this really help people? Or does it merely entangle their minds? Buddhism, as a proper religion, was once vibrant, but its gradual decline we now [experience] is what we call “the era of Dharma-denegation,” meaning the Right Dharma has begun to decline. Over two thousand years ago, the Buddha wanted to teach the Buddha-Dharma to us according to [the needs of] this time, so that, in this era of turbidity, this time of the inescapable net, it could enable us to give rise to deep faith and understanding in our hearts. He wanted [the essence] of this wondrous Dharma [with its teachings of ceaseless] wonder] to be something that everyone could accept. The Dharma is not to be taught sitting down, nor treated as a subject of academic inquiry, only focusing on its wording; no, it is not. Each teaching should be engraved in our hearts and applied as we go among people. When I hear about some good thing, I quickly hold onto it [and tell others], “This is very precious! You really need this. This is something I wish to share with you.” The Dharma is something that everyone can apply and possess. We must encourage others to put this Dharma to use. In our discussion of the Lotus Sutra we have now finished the Chapter on Distinguishing Merits and Virtues, which explains what karmic effects are gained when we create different kinds of merit and virtue. Merits and virtues can be heavy or light. What kinds of merits and virtues are those which we truly ought to pursue? An unenlightened person’s mind is always measuring merits and virtues.

They think, “What can I do to bring myself more merits and virtues? I will only do things that create them.” They always weight the amount of merit and virtue that they will gain from doing something. An ordinary person’s mind makes such distinctions. When the Buddha gave such explanations, Maitreya Bodhisattva began questioning Him. It was his responsibility to do so, for more than 5,67 billion years later, Maitreya will be the one to come to the world to engage in spiritual practice, [ to reveal] the Eight Aspects of Attaining Enlightenment and to teach the Dharma and transform all beings. Everyone knows Maitreya Bodhisattva; he is the future Buddha who will attain Buddhahood. However, if we calculate this using our time, using Earth-years, it will not happen for another 5,67 billion years. This seems like a very long time to us, but if you count in Trayastrimsa Heaven-years, it is not that long of a time. Whether it is long or short, [he will become] the future Buddha and must pass on the Dharma to a future world where he will need to transform all beings. Just as Sakyamuni Buddha taught the Dharma, in the future, Maitreya Buddha will likewise transform, [the beings in] the world. So, for the sake of those in that future world, he wanted to clarify questions about the Dharma. He hoped the Buddha would explain them. By asking the Buddha to clarify them, he was already sowing virtuous seeds. Maitreya had to do this very earnestly so that those who listened and understood would have the causes and conditions to be born in the same era as Maitreya and to assist His Dharma-assembly. This is why he wanted everyone to listen clearly and why he asked the Buddha to explain this now, for he knew that modern sentient beings would seek [only] merits and virtues. This is why he asked [the Buddha] to clarify so that they would also understand. Then, these people would be able to teach and transform sentient beings together.

This is like how when Sakyamuni Buddha came to the world, He had His own disciples by His side. His retinue of disciples went from five bhiksus to 1250 people, after Maudgalyayana, Sariputra and the three Kasyapa brothers were transformed [by the Buddha] and brought their own disciples to join [the Sangha]. In that lifetime, wasn’t this what Sakyamuni Buddha did? In the future, Maitreya Bodhisattva will also need affinities with that group so that they can come assist at the Dharma-assembly and help him teach sentient beings. So, this was why Maitreya asked these questions; he wanted to clarify this for them, so he asked the Buddha to explain it. He wanted the Buddha to compare, praise and analyze their merits and virtues for them, and to praise those who upheld the Lotus Sutra for the “faith and understanding deep in their hearts”. [Once we have] “faith and understand” [it will later grow] “deep in our hearts”. Deep faith and understanding come when we begin to from aspirations; [although] we may believe, just believing is not enough. The Dharma has deeper and subtler teachings, so we must delve even more deeply into it. “Those who uphold the Lotus Sutra have faith and understanding deep in their hearts”. Our faith must be absolutely steadfast. After [Maitreya] understood this sutra, by analyzing the teachings the Buddha gave, by analyzing the teachings the Buddha gave, he hoped he could help others to clearly distinguish these things as well. So we can say that when it came to the Buddha, Maitreya Bodhisattva had complete faith int the Buddha. This is because the Buddha, from the time of His initial aspiration, never hesitated to give up His life, His head, eyes, brain or marrow, all for the sake of others.

Ever since the Buddha formed His initial aspiration, He has never hesitated to give His life. He gave up His head, eyes, marrow and brain and cultivated all ascetic practices all the way until He attained Buddhahood and entered Parinirvana. He went so far as to follow along and take joy in all of the good deeds [of others]. Thus, this is called [the Chapter on]. Taking Joy in Others’ Merits and Virtues.

As we said before, Devadatta, in each successive lifetime, was always born alongside the Buddha. He constantly encountered the Buddha, and he always tried to harm Him and create many difficulties for Him. Sometimes he would appear [and say], “I am in need, I am sick. I want your eyes, I want your head. I want your marrow and your brain” and so on. This happened over the course of many lifetimes. No one can say how many lifetimes he spent trying to claim the Buddha’s life [by creating] dangerous situation. Yet, as a spiritual practitioners, [the Buddha] had to follow sentient beings’ wishes. “If you want it, I will not disappoint you. I will give it to you”. In this way [the Buddha] cultivated ascetic practice over countless lifetimes. Sakyamuni Buddha continually engaged in such practices of suffering repeatedly, under many different circumstances in which Devadatta tried to harm His etc. Still, the Buddha [gave] willingly and suffered. Though He suffered, He willingly continued to give. We talked about his before. The Buddha was always patient like this, through the course of many lifetime. He [thereby] awakened and attained Buddhahood, transformed sentient beings and entered Parinirvana several decades later. Even when the Buddha was in the world, Devadatta was a member of His Sangha. He was a royal cousin of the Buddha. He was such a close relative, and he became a monastic. But even as a monk, he still gave rise to thoughts of harming the Sangha. He left with 500 monks that he incited to leave the Buddha’s Sangha. This caused people in the Sangha to feel uneasy, but they still had faith in the Buddha. He left with a powerful contingent of monks and returned to try and harm the Buddha’s Dharma in all kinds of ways, by creating conflict with the Buddha’s Sangha. The Buddha yielded to him in every case in order to ensure the safety of His Sangha. The situation intensified to the point that he used a herd of elephants to injure Him, getting them drunk so they would injure the Buddha. [He even tried to] harm the Buddha using poison, and he was fell alive into hell because of it. The earth split open and he fell into the abyss alive, becoming trapped inside. We have talked about this as well. Later, the Buddha bestowed a prediction of Buddhahood on him. The Buddha was grateful to him, grateful to Devadatta, for lifetime after lifetime of persecution, because this gave Him the chance to give and to practice precepts, Samadhi and wisdom. By Practicing giving, patience, diligence, Samadhi and wisdom, He was being trained each time until He could realize His spiritual aspiration. Because of this, He also bestowed upon Devadatta a prediction of Buddhahood. The Buddha predicted that when Devadatta would attain Buddhahood, he would abide in the world [as a Buddha] for even longer than the others. This was truly inconceivable.

We need deep faith and understanding not only to understand it, but to praise the Buddha’s magnanimous [spirit]. Not only was He not resentful, but He treated [Devadatta] so well that He bestowed the prediction on him that his Buddha-land would be better and his lifespan would be longer than others’. This demonstrates the Buddha’s magnanimity. Such a prediction of Buddhahood is indeed inconceivable to some of us, but this shows that we need deep faith and understanding. If we lack this deep faith and understanding then as we continue listening to the Chapter on the Merits and Virtues of Joy, it [will seem] a little bit uninteresting. So, we must apply the faith and understanding [which is] deep in our hearts to understand that the Dharma’s simpler teachings actually carry a more profound meaning.

Putting it more simply, “’To take joy in’ also means that as others cultivate good deeds, we take joy in their achievements. This is known as turning the Dharma-wheel. When we see how others become joyful, then we must also rejoice with them. Because what they achieved was the joy they attained through doing the right thing, we [must] also feel joyful for them.

“To take joy in” also means that as others cultivate good deeds, we take joy in their achievements. This is known as turning the Dharma-wheel. As sentient beings are benefited, we take joy in supporting them. This is what it means to “take joy” [in others].

This is like the group of Bodhisattvas that has returned here from Mexico. Some were TIMA members who went there from the US, some were from Taiwan and there were also people from other countries. They did not go to Mexico on vacation; they were there to hold free medical clinics and distribute relief aid. Hearing what they did in that place for more than 10 days was very moving but it was also very saddening. There, in Mexico, the poverty, sickness and suffering are unbearable. [Although] we had many volunteers who all went along to help them, how much could we really help these people? There seemed to be so many seriously ill people. Alas, there was not much they could do. Still, they cared deeply for them. The gentleness, care and embraces [they gave], this kind of love, was the greatest gift that they gave to them. [For once] in their lives, these people [could see] that there were many people who cared about them, that they were not alone. [Engraved] in their heart and minds was a group of very warm and good people, kind people who helped them. This was how they felt. As for the TIMA Bodhisattvas, I believe when they saw those sick people, their hearts were truly saddened, [so] they embraced them very sincerely. When they finished this trip, they were exhausted, but in their minds, they were very joyful. Regardless, due to the affinities that we had with them from before, they now had this chance [to go] again. Although they traveled a long way to bring comfort and hope to the people there, they were still joyful upon their return. Having seen them and done the right thing, besides just on a superficial level, we do not say, “There is no need to go there”. No, we need to encourage them by going again. The more we go there, the more mature our connections with them become. Though we were unable to completely relieve [their suffering] this time, perhaps whoever goes next time can [help them] more and more [effectively]. This is all due to causes and conditions. Having cleared and paved this path, it become smoother for other Bodhisattvas. So, we were very happy to see them return here.

This time (2018), TIMA members from around the world have gathered here together with us for the mid-autumn festival. We will hear what TIMA is doing to help those who are poor and suffering in each country. [I am sure] they have very moving stories. When we hear them describe their joy at having done such good deeds, we rejoice along with them. Thus, we take joy “as others cultivate good deeds”. [Volunteers] from Taiwan also traveled there. We also listened to them share. When they came back, they told me, “Master, let us go again next time!” We want to go again next time. We take joy in their good deeds. When we see things like this, seeing this and knowing about it makes us say, “I am proud of you” I praise you and I want to join you. Then they go about planning the next time. So, “We take joy in their achievements”. We are so happy about their achievements that it makes us want to join in as well. After we join, we will also gain insights. So, “We take joy in their achievements”. Because they have gained insights; they will certainly be able to share these with everyone. This is how they turn the Dharma-wheel. Everyone speaks about the truth of suffering, especially after seeing and experiencing it; they want to pass it on, to proclaim it to others, to let others also know, for [this truth] can teach others to treasure their own blessings.

So, “As sentient beings are benefited, we take joy in supporting them”. When sentient beings are benefited and I too, have given a hand to help them, then I also feel joy. This is what it means to “take joy” [in others]. We take joy in their merit and virtue this way.

The previous sutra passage said, “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?’”

What follows next is verse. The verse goes on to say, “After the World-Honored One enters Parinirvana, there will be others who learn of this sutra. If they are able to take joy in it, how many blessings will they attain?”

Now Maitreya Bodhisattva is questioning Sakyamuni Buddha. “Sakyamuni Buddha, [after] you have entered Parinirvana, when others hear this sutra, if they are able to take joy in it, how many blessings will they attain?” “Since the Buddha is in the world and teaches the Lotus Sutra, I moreover ask the Buddha if You could explain how many blessings future sentient beings, after the Buddha enters Parinirvana, will attain by taking joy like this” “After expressing his thoughts…” He first expressed himself by speaking a portion of it in prose, and then repeating himself in verse. At that time, Maitreya Bodhisattva again went on to say, “After the World-Honored One enters Parinirvana, there will be others who learn of this sutra”. This is the Wondrous Dharma Lotus Flower Sutra. After the World-Honored One enters Parinirvana, there will also be others who will listen to the Wondrous Dharma Lotus Flower Sutra. Most important in this section of verse is “learning of [this sutra], listening to and learning of the Dharma”.

After the World-Honored One enters Parinirvana, there will be others who learn of this sutra: There will be others who learn of this. Wondrous Dharma Lotus Sutra Learn of: This [character] encompasses two meanings, both “to see” and “to hear of”.

“To learn of encompasses both seeing and hearing”. Learning does not consist of just listening; we must see as well. The phrase “learn of” includes the meanings of both seeing and hearing of. To learn about something, we, of course, must be able to both listen to and see it. If we “see” it, by seeing we learn about it. Those who listen must see others putting it into practice. They hear about the principles, then see people put them into practice. Even when the Buddha is no longer there, His principles will still remain in the world and people will be seen putting them into practice. They would hear of these principles and see people putting them into practice. “If they are able to take joy in it, how many blessings will they attain?”

If they are able to take joy in it, how many blessings will they attain?: If they are able to give rise to a single thought of joy, how many blessings will they attain? How many blessings: This means the same thing as “what amount of blessings”.

If one’s mind can give rise to a single thought of joy, then how many blessings will one really attain? The same principle is being repeated here. He asks, “How many blessings will they attain?” “How many blessings will there be?” How many blessings can really be attained just by rejoicing when one listens to the sutra?

The next sutra passage goes on to say, “At that time, the Buddha told Maitreya Bodhisattva-Mahasattva, ’Ajita, after the Tathagata enters Parinirvana, suppose there are bhiksus, bhiksunis, upasakas, upasikas…”’

“At that time” means the time when the Buddha began speaking to Maitreya Bodhisattva-Mahasattva. “Mahasattva” means he is a great Bodhisattva. [He is called this] because he will become a Buddha in the future and because he was leading the assembly. The Buddha wished to reply to what Maitreya had asked Him. So, after Maitreya questioned the Buddha, the Buddha went on to answer Maitreya’s question. So, he first asked about those who take joy.

At that time, the Buddha told Maitreya Bodhisattva-Mahasattva: Maitreya asked about the actions sentient beings will take after the Buddha enters Parinirvana. At that time, the Buddha clearly answered all his questions. First, He explained about people who take joy [in the teachings].

So, He said, “Ajita,” “Ajita” refers to Maitreya, “Ajita,” “after the Tathagata enters Parinirvana, suppose there are bhiksus, bhiksunis, upasakas, upasikas…”. [This is] “the fourfold assembly of bhiksus and the others”. The fourfold assembly consists of those who believe in the Buddha, whether men or women, monastics or lay practitioners. The make up “the fourfold assembly”.

Ajita, after the Tathagata enters Parinirvana, suppose there are bhiksus, bhiksunis, upasakas, upasikas…: The fourfold assembly of bhiksus and the others are people who already believe in the Buddha-Dharma, accept the precepts and engage in spiritual practice.

Above, Maitreya is earnestly questioning the Buddha and the Buddha is directly replying to him. This was because it was up to Maitreya to carry on the past and to inspire the future. Sakyamuni was the present Buddha, He was “the past” [to be carried on]. So, what of the future? He had to take responsibility to lead others; he had to teach those who would come later.

In the previous sutra passages, Venerable Maitreya carried on the past to inspire the future. On behalf of the people in the future world of turbidities, he sought to resolve doubts. The present Buddha and World-Honored One’s conditions for transformation were about to end, and He would soon enter Parinirvana.

At that time, the Buddha’s conditions for transformation were almost finished. The Buddha had begun to constantly hint that there were not that many causes and conditions left keeping Him in the world. Everyone mentally prepared themselves for this. Maitreya Bodhisattva also knew that the present Sakyamuni Buddha’s conditions for transformation were almost at an end, that the time of His entry into Parinirvana neared. If [Maidtreya] did not take quick advantage of those present karmic conditions, how would he ever be able to transform sentient beings in the future? He had to be sure to carry on the past and inspire the future. While the Buddha was still there, he had to question Him closely, for only the Buddha could explain this clearly. This is life, the natural course of things. How was the Dharma to be passed down? This was the responsibility that had fallen upon Maitreya Bodhisattva, who, more than 5.6 billion years later, will have the karmic conditions to attain Buddhahood. He will certainly accompany us over that period. Yet, since we ourselves have become separated from the Buddha for more than 2000 years now, when we encounter and listen to the Buddha-Dharma, do we have faith and understanding of it deep in our hearts? Can we rely upon the teachings expressed in this conversation of the prior and later Buddhas to remind us to take on this responsibility? There will be many more lifetimes during the long period to come, a great many future lifetimes through which this Dharma must be passed down. [Now], at this time, this world has already become an inescapable net which is very turbid and evil, where turbidity flourishes. So, only through promoting the Buddha-Dharma will other religions be able to recover an era of purity and brightness. This is a certainty. Still, we should not say that “Human power can conquer nature”. We should “make ourselves selfless to help the greater self succeed”. This is what we should strive toward, so we must always be mindful!

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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20190528《靜思妙蓮華》彌勒啟問 釋後世疑 (第1618集) (法華經·隨喜功德品第十八)
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