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 20190606《靜思妙蓮華》如來度生 常住如是 (第1625集) (法華經·隨喜功德品第十八)

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20190606《靜思妙蓮華》如來度生 常住如是 (第1625集) (法華經·隨喜功德品第十八) Empty
發表主題: 20190606《靜思妙蓮華》如來度生 常住如是 (第1625集) (法華經·隨喜功德品第十八)   20190606《靜思妙蓮華》如來度生 常住如是 (第1625集) (法華經·隨喜功德品第十八) Empty周四 6月 06, 2019 3:57 am

20190606《靜思妙蓮華》如來度生 常住如是 (第1625集) (法華經·隨喜功德品第十八)

⊙如者如是無始來今,來者來回娑婆度生,恆古不變常住如是,隨順眾生機緣逗教。
⊙謂歡喜地菩薩修行初地法門,成大功德,布施周遍給孤寡諸多貧老病苦。菩薩智同佛智,徹見大道,入智慧海盡佛境智,而得法喜,登菩薩歡喜初地。
⊙「有想、無想,非有想、非無想,無足、二足、四足、多足,如是等在眾生數者,有人求福,隨其所欲娛樂之具,皆給與之。」
《法華經隨喜功德品第十八》
⊙「一一眾生,與滿閻浮提,金、銀、琉璃、硨磲、瑪瑙、珊瑚、琥珀,諸妙珍寶。」《法華經隨喜功德品第十八》
⊙一一眾生,與滿閻浮提:即滿此南瞻部洲。
⊙金、銀、琉璃、硨磲、瑪瑙、珊瑚、琥珀,諸妙珍寶:珍玩之具。此七寶義,如經云,一香一華,一燈一衣,乃至園林飲食,皆為眾生普發大願。
又於所見一切境界,皆為眾生普發大願。
⊙見寶品曰:爾時佛前有七寶塔,高五百由旬,縱廣二百五十由旬,從地湧出,住在空中;又曰:爾時寶塔中,出大音聲,歎言:善哉善哉,釋迦牟尼世尊,能以平等大慧,教菩薩法,佛所護念,妙法華經,為大眾說。

【證嚴上人開示】
如者如是無始來今,來者來回娑婆度生,恆古不變常住如是,隨順眾生機緣逗教。

如者如是無始來今
來者來回娑婆度生
恆古不變常住如是
隨順眾生機緣逗教

我們要很用心來體會。常常說釋迦如來,過去、現在、未來,諸佛成佛也稱為「如來」。「如者如是」,過去、現在、未來,恆今該然,自古以來都一樣。「來者來回娑婆度生」,就是這樣,全都是來娑婆,因為娑婆這個世界善惡雜糅,苦難偏多。眾生就是煩惱偏重,所以諸佛來娑婆,同一個志願,就是要來度眾生,因為娑婆是一個堪忍世界。所以他要來來回回在人間。所以「恆古不變常住如是」,過去、現在、未來,都是一樣常住。現在釋迦牟尼佛,我們現在人人都稱,「本師釋迦牟尼佛」。釋迦牟尼佛慧命常住,釋迦牟尼佛是常在人間,來來回回沒有間斷過,這就是釋迦牟尼佛,「恆古不變常住如是」。我們要很用心去體會,法是從這樣來。過去、現在、未來,諸佛目標同一,「同一」,同一個方向,就是這樣。

所以,「隨順眾生機緣逗教」,現在釋迦牟尼佛,是隨順我們眾生的根機,來設法逗教,請大家要珍惜啊!名稱上說我們離佛二千多年,其實佛法身永恆。佛的法身常在,沒有變,佛法永遠。只是會比較擔心,所擔心的就是,就像阿難還在世,看到所傳的法,會差之毫釐,失之千里。阿難看到這樣萬念俱灰,親身糾正,還是比丘再回去問師父,師父就告訴他:「哎呀!阿難老了,你照我說的這樣去傳就對了。」還是以錯就錯,就這樣傳下去。過去所說的這段文,大家應該有聽到了。阿難覺得:我人還在,將佛陀的真理直接聽、直接傳,竟然說我是老了;竟然我還更正他,無效。若這樣,我還在人間做什麼呢?

就像智者大師問隨身的弟子:「我這麼辛苦,為傳法、為著作,我這麼認真的在做,對你們應該,也有一點點法的感受,有幫助吧?但願法是真實傳。」這些弟子竟然默然,不回應。所以智者大師萬念俱灰:「好吧,你們大家都默默不回應,表示沒有辦法真誠傳下去,這樣還有什麼用?」這是真實的。

這一次天臺「智者大師」,傳教大師,這是很真、很實,每一段都好像很熟悉。因為我看過了「智者大師」,真的很感恩,將他生平為佛法,辛苦這樣走過來,他總是也有心念俱灰時。就這樣自己覺得沒有用了,去也罷了。就是這樣的人間,所以智者大師是六十歲,就入滅了,很可惜。釋迦牟尼佛八十歲,阿難是超過百歲。智者大師能夠這樣,經過了幾百年後,將《法華經》一心著作,成就了《法華文句》、《法華玄義》,還有《摩訶止觀》來配合。這是在那個時代很不簡單,是大時代,累次的戰亂,一次走過一次,無不都是弘揚佛法,無不都是著作「法華」系統。我們今天才有辦法說:「『法華』的精神理念,就是這樣過來。」

智者大師幾十年的心血,全都完成了;智者大師也一直在心心念念著,但願法是真誠傳,一再交代不要用佛法去做人情,不要做最後斷佛種人。不要去做一個,看來就是相似、類似,最後是斷了佛種,因為法沒有辦法真誠傳下去,那個時候,都是靠聽佛法、敬仰佛法。所以我們這時候是要將《法華經》,佛陀所說的教菩薩法,我們是要身體力行,不是灌輸在頭腦中,念文、了解。「知道啦、知道啦,了解啦、了解啦」,知道與了解,對眾生又是有什麼益處呢?

如來來人間,來回娑婆世界,娑婆世界是苦難偏多,要拔除眾生的苦,但是有拔除到嗎?有因緣,富有人家,在那個時代,國王、大臣、老百姓也很用心,卻是那個時代阻礙很多,真真正正精神落實在救度苦難,這是都還沒有做到。這時候時間也都有限,還是靠著這麼多人,大家都是合起來一條心,對苦難者直接去救濟,救拔苦難的人。就像我聽到,(志工)菩薩向著患者說「浴佛」,一個一個病人,將他們當成了我們菩薩的道場,他們的身體,我們將他們當作佛。身體垢穢、骯髒,不顧一切,慢慢去為他清、去為他洗,洗到整個身體乾乾淨淨。聽到慈誠隊連續洗三位,我是很感動。

雖然不是在那裡誦經,卻是經文之中,這種拔眾生苦難,這段經文不是用唸的,他們落實,直接在人的身上,做到了救拔苦難等等。不只是在我們的身邊周圍,很遠的地方,跨過國家,天邊海角,只要是需要幫助,會合周邊的人;人數若不夠,再由遙遠的地方,精神理念正確,他們去投入,所到之處無不都是感動人。救人,能夠感動到當地,有經濟好的人,有身體願意投入的人,成為當地菩薩種子。這就是在傳法,這就是在教化。有的國家,已經傳法、教化很快速了,短短的一、二十年間,整個國家翻轉過來,反貧為富,歷歷的歷史都還在。這就是菩薩身體力行,所以我們要很清楚,入人群去度眾生。「如是來,如是去」;如是來,我們是過去也有這樣的因緣,乘這樣的因緣,我們來人間了。這若不是過去,哪有現在這麼的志同、道合呢?

以苦難為道場,成為菩薩道,所緣緣苦眾生,做到了。而且將這個地方當成了是道場,任何一個地方、任何一個苦難處,我們都打開心結,不怕臭、不怕骯髒;將這個人,當成我們自己,我們的親人,這種心包容天下眾生,「三輪體空」都做到。就像如來──釋迦牟尼佛;來者來回娑婆,就是要度眾生。「娑婆」叫做堪忍,來來回回,都在這個堪得忍耐的世界。為什麼叫做堪忍?是因為他苦啊!菩薩就要堪忍在這樣的環境中,去度眾生,是很不容易。所以,「恆古不變常住如是」,永遠都是這樣,去了還是再回來,不畏苦。隨順著眾生,眾生數多難度。

就像有時候培訓很多,某一個省,一個地方,這個雖然是小地方,卻是來受證十五位。現在知道的,經常都負起了,慈濟人對當地的付出,剩下三位,剩下五分之一。受證是受證完了,但是受證完,他也會消失掉,真誠投入,為當地苦難人付出,剩下三個。可見,可以很資深,還是仍在慈濟之中,鍥而不捨一直投入、一直做,這很不簡單。所以我們要互相珍惜,互相疼愛法親。所以人生,我們要很用心。

菩薩,為什麼有辦法這樣來來回回,這麼的辛苦還不停歇呢?

謂歡喜地菩薩
修行初地法門
成大功德
布施周遍給孤寡
諸多貧老病苦
菩薩智同佛智
徹見大道
入智慧海
盡佛境智
而得法喜
登菩薩歡喜初地

「歡喜地菩薩,修行初地法門」。意思就是,你要修行,要從菩薩的精神開始,菩薩的精神就是不畏苦。這種不畏苦,還很歡喜,這叫做菩薩初地,菩薩修行從初地法門進來。所以我們常常看到慈濟人,「你們幸福哦」,其實是很累、很辛苦。互相說「幸福哦」,幸福就是在說「辛苦啊」。但是,這個「幸福哦」,很有默契的,「哎呀,美滿啊」,回答的:「美滿啊!」意思就是:雖然是很辛苦,終於這件事情能夠完全,有結果了。所以叫做「美滿」了。付出很辛苦,但是,總是完成一件事情。

所以,慈濟人對答:「幸福哦」,「美滿啊」。這已經就是菩薩入法門了,已經入菩薩的法門,「成大功德」了,因為他歡喜。雖然很辛苦,他歡喜,歡喜在所作已辦,「美滿啊」,「該要為他清掃的都掃好了」。雖然很累,不過完成了,所以「美滿啊」。幸福美滿,這已經是「成大功德」了。「布施周遍給孤寡」,貧苦的人,想想看,我們所做的就是布施;「布」就是普遍,「施」就是給,普遍付出,所以叫做「周遍」。我們所幫助的就是孤老無依,或者是寡婦孤兒,很多很多種類;家庭,常看到單親媽媽,很辛苦啊!我們要如何去幫助她一下?常常看到貧病孤老,老人家身邊都沒有人,一個人生病了,無人照顧等等,慈濟人只要走得到就做得到。這不就是,現在所說的「長照」嗎?常常去關心他,常常去照顧他,這叫做「菩薩智同佛智」。

我們要學佛,像這樣,能夠體會眾生,苦眾生的苦,這種佛陀所教的菩薩法,我們做到了,所以「菩薩智同佛智」。佛想要這樣做,我們做到了,尤其是「徹見大道」。早上(課誦)都有「三皈依」,「皈依佛,當願眾生體解大道,發無上心;皈依法,當願眾生深入經藏,智慧如海;皈依僧,當願眾生統理大眾,一切無礙」。就是能夠在人群中,將人人帶好,對正的佛法。

人人都有自性三寶,自性佛、自性法、自性僧。雖然還沒有出家,「自性僧」就是心地清淨,無貪欲,這叫做自性僧。戒、定、慧,這在家人都守得到、做得到;誠、正、信、實,這些都做得到,等同修行、出家。所以,我們每天早上在三皈依,我們難道不就是要入人群中去嗎?我們去統理大眾;大眾苦難者,他們孤老無依、無所依靠,我們去讓他們依靠,我們去幫助他們,這就已經入人眾中,入人群了。我們一切的煩惱,我們看得開、不計較。「三輪體空」,做過了,無所求,「感恩哦」。心解脫,很歡喜,因為對方已經,困難我們替他解決了,喜眾生平安,我們就歡喜了,這叫做「菩薩智同佛智」。菩薩與佛的智慧一樣,已經「徹見大道」了,「入智慧海,盡佛境智」。

過去一段時間,一直說「轉識成智」,將我們日常所緣所緣這些境界,還是成為智慧,轉識成智。我們將六根、六塵去緣的意識,將它轉成「妙觀察智」。我們對這些物質沒有貪欲,對我們該做的付出沒有貪名,我們不為權、不為利、不為名,這樣在付出,聲聲感恩,心,內心歡喜,這就是「妙觀察智」;做得到,我們才有辦法「平等性智」,我們才有辦法入「大圓鏡智」。所以我們一段一段,已經這樣做到了,所以要好好用心,在「成所作智」、「妙觀察智」、「平等性智」、「大圓鏡智」,這就是入那個境界的智慧。所以,「入智慧海,盡佛境智」,就是「大圓鏡智」了。「而得法喜」,這樣我們自然看到眾生得救了,我們歡喜了。

就像緬甸,二00八年我們去幫助他們,那個大水災。一些貧農,我們幫助,讓他們度過這樣的難關,發放給他們的稻種,他們認真耕耘,能夠還清債務,養育孩子;現在好幾個都大學畢業了,學士帽帶在頭上,拍出來的相片,總是感恩,若不是一點點的幫助,若不是改變他們的生活,沒有負債,還能夠儲蓄,還能夠養育孩子,讓孩子成為大學畢業,各有很好的工作去做。這我們難道不歡喜嗎?

「哦,很歡喜!」「是在歡喜什麼,那又不是你的孩子!」不是。不是,心才沒有掛礙,但是隨喜才是功德。他們能夠這樣過來,這就是佛智。「而得法喜」,有這樣的心態,才能夠常常歡喜,很歡喜,「登菩薩歡喜初地」。這就是我們隨喜功德。所要做的,就是我們菩薩在人間,隨著佛陀的教化,教菩薩法。我們是慈濟宗門,你好好真正用很誠懇的心,願意付出你的愛,你也會很歡喜。那種歡喜,所以一直延續下來,隨喜功德。

眾生類是很多種,除了人類以外,還有很多種的生物,皆有佛性。有知覺,牠有:「有想、無想,非有想、非無想,無足、二足、四足、多足,如是等在眾生數者,有人求福,隨其所欲娛樂之具,皆給與之。」

有想 無想
非有想
非無想
無足 二足
四足 多足
如是等在眾生數者
有人求福
隨其所欲娛樂之具
皆給與之
《法華經隨喜功德品第十八》

我們眾生,我們現在學佛法,我們看人做好事,我們全都很歡喜,不只是看人做對人的善事,我們連所有、所有的生命體,都要包括在內,不論是什麼生類,我們都要疼惜、要愛護。這個生類種,只要在有情界,有想、無想,非有想、非無想,包括人類,包括有六欲天,這全都是天人享受,有想、無想、非有想、非無想這些。而若在我們人類呢?人類也有人類的天堂,人類有人類的阿修羅,人類的天堂,他都不用煩惱東西,生活得很享受,就是這樣過。有的是很有頭腦,想入非非,這樣的人也不少,想一大堆,又事不成,也有。而也有「世間的事情關我什麼事?」很冰冷、自封,他不管人間事,不去想什麼事。

「非有想」,非有想不是不想,但是想得很細膩,卻是事情做不到;或者是有想,想到如何去反駁。這都不正確的,世間就是有這樣的人,非無想。這非有想、非無想,都是在人間中,所有這樣的人類、這樣的心態。不論他什麼心態,最重要我們要知道,世間生命類森羅萬象,所以「無足、二足、四足、多足,如是等在眾生數者」。只要在眾生類,尤其是人類,要求福;我要照顧這些,我愛他們,但是我要求福,有求福,隨其所欲。或者是有人要來求我,我已經在造福了,有人來求我,什麼樣的,我都願意付出,「隨其所欲娛樂之具」,我都給他們,「皆給與之」。就是都這樣隨眾生的歡喜,這樣就付出了,也有這樣的人;疼惜眾生,有求必應,有這樣的人。這是這段經文。我們若這樣經文過了,可能大家不清楚,以為是說到非想非非想處天去。其實人間就有這樣的人類思想觀念,這我們要很用心去體會。

接下來這段經文說:「一一眾生,與滿閻浮提,金、銀、琉璃、硨磲、瑪瑙、珊瑚、琥珀,諸妙珍寶。」

一一眾生
與滿閻浮提
金 銀 琉璃
硨磲 瑪瑙
珊瑚 琥珀
諸妙珍寶
《法華經隨喜功德品第十八》

眾生一一,提供出來的東西很多。「閻浮提」,閻浮提也就是我們的世間,一個名稱叫做「娑婆堪忍」,一個名稱叫做「閻浮提」。因為這顆地球有一棵大樹王,這棵大樹很大很大,太陽一照,這棵大樹能夠庇蔭很多,那個蔭可以庇蔭出來。太陽已經過了,月出來了,那個反射後的影在月的裡面,也會投射出來。就是地球若與月球,剛好相向的時候,十五月圓的時候,好好地看,在那月上面很清楚,好像有一棵樹在那裡,這是閻浮提樹的影子。所以世間也可以稱為「閻浮提」,這就是娑婆世界裡。

一一眾生
與滿閻浮提:
即滿此南瞻部洲

在須彌山,它周圍有四大洲,我們也不是在東勝神洲,也不是北俱廬洲,也不是在西牛貨洲,我們是在南瞻部洲,這個人群的世界。

這閻浮提充滿了「金、銀、琉璃、硨磲、瑪瑙、珊瑚、琥珀,諸妙珍寶」,很多「珍玩之具」。就是有這七寶在。

金、銀、琉璃
硨磲、瑪瑙
珊瑚、琥珀
諸妙珍寶:
珍玩之具
此七寶義
如經云
一香一華
一燈一衣
乃至園林飲食
皆為眾生普發大願
又於所見一切境界
皆為眾生普發大願

我們人間真的很富有,在佛經形容的,「一香一華」,當我們有利用的時候,我們要供佛的香、花、燈、衣,「乃至園林飲食」,這都可以供養,這就是生活最需要的。

這園區有花草,佛陀的時代,園區有燈,有人提供油來點燈,有人布施衣服。「乃至園林飲食」,大片的園,就像給孤獨長者、祇陀太子,來供養這片園林。佛陀常常在那個地方講經,這就是大片的林。佛陀在那裡住,僧眾在那裡住,大家的供養,這也是很重要。所以亟需要的奉獻就是寶,人用得到的都是寶。所以,「皆為眾生普發大願」。願意付出,願意僧團需要為僧團布施,一般苦難人需要也願意付出,這種願力,他就是很歡喜、甘願去做。所以「又於所見一切境界,皆為眾生普發大願」。大家,這不能少數人做而已,大家見善隨喜,彼此來呼籲,這樣自然就一段一段,能夠好好用心去付出。要人群,人多才能夠,普及在需要眾生之中。

見寶品曰:
爾時佛前有七寶塔
高五百由旬
縱廣二百五十由旬
從地湧出
住在空中
又曰:
爾時寶塔中
出大音聲
歎言善哉善哉
釋迦牟尼世尊
能以平等大慧
教菩薩法
佛所護念
妙法華經
為大眾說

所以,七寶塔,「爾時佛前有七寶塔,高五百由旬」,「見寶品曰」,這在〈見寶塔品〉時,「爾時佛前有七寶塔」。大家都還記得,「縱廣二百五十由旬,從地湧出,住在空中,又曰:爾時寶塔中,出大音聲,歎言:善哉善哉,釋迦牟尼佛,能以平等大慧,教菩薩法,佛所護念」,過去諸佛所護念的,就是《法華經》,你現在為大眾說。這也是過去佛來讚歎現前佛,來為現前的佛作證,所以寶塔出現了。

多寶佛從塔中,從空中,這個塔浮現在空中,這樣出大音聲來讚歎、見證。哪怕他成佛了,他也遺憾著,他《法華經》沒有說到,到處有說《法華經》的地方,寶塔一定現前。

各位,這就是佛佛道同。但是還未盡,多寶佛還是自嘆,這件事情還沒有做到。過去諸佛,全都是講完《法華經》,但是多寶佛,他就是這個心願還未完成,但是他到處有講《法華經》,他一定現前隨喜見證,這就是可見,《法華經》對於修行者最重要。

各位,用愛、用心,聽法最重要,我們就是要把握時間。時間沒有那麼長,我們只能夠當下快速,做佛所教菩薩法。菩薩的行動,我們有做到,少數人做不起,多數人共同會合來做。這不是做不到,也可以成就諸大功德,請大家要時時多用心

【註一】《法華經.方便品第二》:「諸佛滅度已,供養舍利者,起萬億種塔,金銀及頗梨、車磲與馬腦、玫瑰琉璃珠,清淨廣嚴飾,莊校於諸塔。」

【註二】
智者大師:「眾弟子,佛陀是為了一大事因緣出生人間,為師一生以生命為薪材,才有機會綻放出覺悟的光明。在座各位,有誰可以當下發願,做到捨身為法,捐命換悟,獻壽度眾,則為師願意供養一切,助你們成道。有嗎?看來是沒有。」(摘錄自大愛臺節目「高僧傳」系列「智者大師」之戲中對白)


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Explanations by Master Cheng-Yan
Subject: The Tathagata Abides Eternally in Suchness (如來度生 常住如是)
Date: June.06.2019

“’Thus Come One,’ Tathagata, refers to Suchness, which has existed since Beginningless Time, and how He comes and goes in the Saha World to transform sentient beings. Since the ancient past, He has remained unchanging, permanently abiding in Suchness, teaching sentient beings according to their capabilities and conditions.”

We must mindfully seek to comprehend this. We often speak of Sakyamuni Tathagata. Whether in the past, present of future, any Buddha who has attained Buddhahood is called a “Tathagata”. “’Thus Come One,’ Tathagata, refers to Suchness.” Whether in the past, present or future, this remains unchanging. It has always been the same since ancient times. “He comes and goes in the Saha World to transform sentient beings.” This refers to how [all Buddhas] come to the Saha World because good and evil coexist in this world; there is much suffering here. Sentient beings have severe afflictions; this is why all Buddhas come to the Saha World. They all share the same aspiration, which is to deliver all sentient beings. This is because the Saha World is hard to endure. So, They must repeatedly return to this world.

“Since the ancient past, He has remained unchanging, permanently abiding in Suchness.” In the past, present and future, [Their Suchness] always permanently abides. Now it is Sakyamuni Buddha, whom we all presently call “our Fundamental Teacher, Sakyamuni Buddha.” Sakyamuni Buddha’s wisdom-life permanently abides. Sakyamuni Buddha is forever present in the world, repeatedly coming and going without ceasing. It is Sakyamuni Buddha who, “since the ancient past, has remained unchanging, permanently abiding in Suchness.” We must mindfully seek to comprehend that this is how the Dharma comes into [existence].

In the past, present and future, all Buddhas share the same goal; this is the same direction that They all share. So, “[He] teaches sentient beings according to their capabilities and conditions.” Our present Sakyamuni Buddha devised teaching for us sentient beings according to our capabilities; we must all cherish this! [Though] we say that we are more than 2000 years removed from the Buddha, in fact, the Buddha’s Dharmakaya is everlasting. The Buddha’s Dharmakaya abides permanently; it remains unchanging. The Buddha-Dharma is eternal. What concerned Him more was that, as Ananda witnessed during his own lifetime, the Dharma he had transmitted had diverged greatly due to the slightest deviation. Seeing this, Ananda was completely disheartened. He personally corrected [these bhiksus], but the bhiksus went back and asked their master. Their master told them, “Oh, Ananda is old! Pass on [the Dharma] just as I taught you.” Thus, they continued to incorrectly pass on [the teachings].

We have discussed this section previously, so everyone should have heard it already. Ananda thought, “I am still alive; I have directly heard the Buddha’s principles and directly passed them on. But now, they say that I am old. Even when I corrected them, it was useless! If this is the case, then what am I still doing in this world?” This is like when Master Zhizhe asked the disciples around him, “I endured so much hardship to spread the Dharma and [pass on] my work. As earnestly as I have worked, has it helped you to realize even a little bit of the Dharma? Has it helped you [at all]? I wish for you to sincerely spread the Dharma.”

Surprisingly, these disciples all remained silent and did not reply. Completely disheartened, Master Zhizhe [said], “Well, since all of you are silent and have no response, this demonstrates your inability to sincerely pass down the teachings. In this case, what use was [all my work]?” This is a true story [from] this [installment] of “Master Zhizhe,” about the great Tiantai master and his teachings. This [program] is so factual; each installment of the story seems very familiar. When I watched “Master Zhizhe,” I was truly grateful for how [accurately] it portrayed his hard work to [spread] the Buddha-Dharma during his entire life. There were also times when he felt very disheartened, thought of himself as useless and felt like giving up. [Living] in this kind of world, Master Zhizhe was 60 years old when he entered Perfect Rest. What a pity!

Sakyamuni Buddha lived until He was 80 years old, and Ananda lived for more than 100 years. Despite this, Master Zhizhe was able, several hundred years [after the Buddha’s time], to single-mindedly [focus on] composing the “Textual Commentary on the Lotus Sutra,” the “Profound Meanings of the Lotus Sutra,” as well as “Great Concentration and Insight.” The era [in which he lived] was very difficult, with repeated chaos from wars. [Throughout] this time, he [continually] spread the Buddha-Dharma, while also systematizing the Lotus Sutra’s [teachings]. [Thanks to his work], today we can say that this is how the spirit and ideals of the Lotus Sutra were passed down. For several decades, Master Zhizhe poured his heart into completing [these works]. Master Zhizhe also dedicated his every thought to the hope that people would be able to spread the Dharma with genuine sincerity. Over and over again, he instructed them not to use the Buddha-Dharma to curry favor or be the ones to eventually sever the seeds of Buddhahood. [He instructed them] not to simple appear to practice the Dharma, yet eventually severing the seeds to Buddhahood, because they were unable to sincerely pass on the Dharma.

At that time, everyone depended on hearing [Dharma-talks] and they revered the Buddha-Dharma. So, at this time now, we must put the Lotus Sutra, the Bodhisattva Way that the Buddha taught, into practice through our actions; we must not merely instill it in our minds. [Those who] simply recite or understand it [say], “I know, I know! I understand it!” If we only know and understand it, then how can it benefit all sentient beings?

The Tathagata came to this world, repeatedly returning to the Saha World, this Saha world were suffering abounds, in order to relieve sentient beings’ suffering. But has this suffering been eliminated? Karmic conditions [enabled] many wealthy people at that time, [including] kinds and ministers, [as well as] common people to dedicate themselves, but there were also many obstacles in those days. To truly apply this spirit to relieve suffering was something they could not yet accomplish.

[The Buddha’s] time was also very limited, so he had to rely on many people to unite their aspirations as one and directly bring relief to those who were suffering. Similarly, I have heard that our [hospital] volunteers say that [bathing patients is like] “bathing the Buddha.” Thus, each sick person becomes a spiritual training ground for our Bodhisattvas, [who treat] their physical bodies as if each one was the Buddha Himself. [Although] their bodies are filthy, without reservations, they gently clean them and wash them until their entire bodies are totally clean. When I heard that our Faith Corps members bathed three [patients] in a row, I was greatly moved.

They did not recite any sutra passages there; the sutra passages about relieving sentient beings’ suffering was not something that they chanted, but something they implemented by directly [interacting] with people to relieve their suffering and so on.

Not only must we help those around us, but even in very faraway places, in other countries and far corners of the world, as long as there are people in need, we will gather people nearby [to help them]. If we lack sufficient volunteers [there], then, from faraway places, people with correct spiritual ideals will dedicate themselves [in that place]. Whether they go, they never fail to inspire others. To help people, we can inspire local people with better financial situations and those willing to physically dedicate themselves to become seeds of local Bodhisattvas.

This is what it means to spread the Dharma. This is what it means to teach and transform. In some countries, they have spread the Dharma and rapidly [begun] to teach and transform people. In a short [span of] 10 or 20 years, entire countries have begun to turn poverty into [spiritual] wealth. All this is clear in our history. This is how Bodhisattvas put the Dharma into practice. So, we must be clear [that we need to] go among people to deliver sentient beings. “He comes and goes as such.” To “come as such” [means] that we have past karmic causes and conditions, on which we journey to come to this world. Without these past [karmic conditions], how could we all share the same [spiritual] aspirations and path today? When we can use suffering as our training ground, this becomes our Bodhisattva-path. By connecting with suffering sentient beings, we can accomplish this. When we make this our spiritual training ground, then wherever there is suffering, we can always untangle our minds so that we do not fear the stench and filth. Then, we will treat others as we treat ourselves, as if they were our own family.

A mind like this can encompass all sentient beings in the world by practicing the Three Spheres of Emptiness. This is like the Tathagata, Sakyamuni Buddha, who comes and goes in the Saha World to deliver sentient beings. “Saha” means to patiently endure, and He repeatedly comes and goes in this world that must be patiently endured. Why must it be patiently endured? Because it is filled with suffering! Bodhisattvas must patiently endure any environment like this in order to transform sentient beings. This is truly not easy.

“Since the ancient past, He has remained unchanging, permanently abiding in Suchness.” That He is eternally like this [means that] after He goes, He will return again, for He does not fear suffering. He accommodates sentient beings, for we are numerous and difficult to transform. Similarly, sometimes we train many [volunteers] in some location of a certain province. Though it is a small place, 15 volunteers came to be certified. [But] we have learned that those who still take on the responsibility of Tzu Chi volunteer services may only be three, which is only one fifth. People may complete their certification, but afterwards, they may also [lose interest]. Of those who genuinely dedicate themselves to helping the local people, only three remain. Thus, it is clear that to become very experienced, to remain with Tzu Chi and to persistently dedicate oneself to the work is not at all easy. So, we must cherish each other and love each other in this Dharma family. So, in life, we must be very mindful. How do Bodhisattvas repeatedly come and go like this without every resting, despite such hardship?

The Bodhisattvas reaching the ground of joy are those who practice the teaching of the initial stage and attain great merits and virtue. They give charitably everywhere to orphans, widows and many poor, old, sick and suffering people. The wisdom of these Bodhisattvas is the same as the Buddha-wisdom. They thoroughly perceive the Great Path, enter the ocean ow wisdom and fully understand the wisdom of the Buddha-realm. Therefore, they attain Dharma-joy and reach the initial stage of the Bodhisattva, the ground of joy.

“Bodhisattvas [who] reach the ground of joy practice the teaching of the initial stage. This means that to engage in spiritual practice, we must start with the Bodhisattva’s spirit. The Bodhisattva’s spirit does not fear suffering. So, not fearing suffering and [cultivating] joy are a Bodhisattva’s initial stage. Bodhisattvas begin [their practice] through the teaching of the initial stage. This is why we often see Tzu Chi people say. “You are blessed!” They actually may be exhausted from hard work, still they say to each other, “You are blessed!” They use “blessed” to mean, “You must be exhausted!” When someone says, “You are so blessed!” we implicitly know to reply, “Oh, we are fulfilled”. The response is, “We are fulfilled”. This means that, although the task is exhausting, when we are finally able to complete the work, there will be something to show for it. This is why they reply, “We are fulfilled!”

Giving of oneself is very exhausting but completing the job is always [our mission]. So, when a volunteer tells you, “You are blessed!” you should reply by saying, “I am fulfilled!” This is what Bodhisattvas say when they have entered [Tzu Chi’s] Dharma-door will have “attained great merit and virtue” because they take joy [in their work]. Though they may be exhausted, they rejoice. They rejoice when the mission is accomplished. [They think], “I am fulfilled. I have cleaned what I needed to clean up for him. Though I am tired, the work is finished. So, I am fulfilled!” If we are both blessed and fulfilled, we have already “attained great merits and virtue.”

“They give charitably everywhere to orphans, widows,” to impoverished people. Think about the charitable giving we practice. [This Chinese word can be translated literally] as “to give everywhere”. We practice giving everywhere. So, it says, “everywhere”. We help those who live alone without support, [people who] may be widows and orphans. [We help] many different kinds of people.

We often see households with a single mother. What hard work! How can we give her some assistance? We often see poor, sick people who live alone, like elderly people who have no one by their side; if they get ill, there is no one to care for them. As long as Tzu Chi volunteers can reach them, then we can do something for them. Isn’t this the “long-term care” people talk about nowadays? They often go to check on them and care for them. Thus, “The wisdom of these Bodhisattvas is same as the Buddha-wisdom”. We must learn the Buddha’s teachings, like this, to be able to experience suffering sentient beings’ hardships. This is the Bodhisattva Way the Buddha taught, which we work to accomplish. So, “The wisdom of these Bodhisattvas is the same as the Buddha-wisdom”. We have done what the Buddha wanted, especially to “thoroughly perceive the Great Path”.

In the morning, we always recite the Three Refuges. “I take refuge in the Buddha. May all sentient beings comprehend the great path and form the supreme aspiration. I take refuge in the Dharma. may all delve deeply into the sutra treasury and have wisdom as vast as the ocean. I take refuge in the Sangha. May we lead people harmoniously without obstruction”. This enables us to go among people and guide them with the correct Buddha-Dharma. Everyone intrinsically has the Three Treasures, the self-nature of the Buddha, the self-nature of the Dharma and the self-nature of the Sangha. Though [many of us] do not become monastics, [all of us have] the self-nature of the Sangha, meaning the ground of our mind is pure and we are without craving or desires. This is the self-nature of the Sangha. The precepts, Samadhi and wisdom are things all lay-people can successfully maintain. If sincerity, integrity, faith and steadfastness, can [also] be achieved by lay-people then they are equal to monastics. Since we [recite] the Three Refuges each morning, doesn’t this mean we should go among people? We must go and lead people. For those who are suffering, who live alone with no support or anyone to help, we must go and be their support. We must go and help them, [for] we are already going among people. As for all of our afflictions, once we see things clearly, we will not complain. [Practicing] the Three Sphere of Emptiness, we [help others] without expectations, and we are grateful [to them]. We are liberating our minds, so we rejoice, because we have resolved to help others with their difficulties. When sentient beings are at peace, this is what makes us joyful. Thus, “The wisdom of these Bodhisattvas is the same as the Buddha-wisdom”. Bodhisattvas and the Buddha have the same wisdom meaning they “thoroughly perceive the Great Path” and “have entered the ocean of wisdom [by] fully understanding the wisdom of the Buddha-realm”.

For a while in the past, I talk about transforming consciousness into wisdom, [meaning] we take our everyday circumstances and turn them into wisdom; we transform them into wisdom. We must turn our consciousness, which arises when our Six Roots connect with Six Dusts, into “profound discerning wisdom”. When we do not feel craving for material things, we will not crave recognition for doing what we must to help others. Without seeking after power, wealth or status, we will help others while expressing our gratitude. [When we can do this] with joyful hearts, this is “profound discerning wisdom”. Only by doing so can we attain “universal equality wisdom” and “great perfect mirror wisdom”.

So, stage by stage, we have already [begun to accomplish] this. So, if we can be earnestly mindful, we can attain “all-accomplishing wisdom,” “profound discerning wisdom”, “universal equality” and “great perfect mirror wisdom”. These [kings of] wisdom [enable us] to enter that state. So, when we “enter the ocean of wisdom and fully understand the wisdom of the Buddha-realm, that means we have “great perfect mirror wisdom”. “Therefore, we attain Dharma-joy”. Naturally, when we see sentient beings rescued, we feel joy.

This is like in Myanmar, in 2008, when we went to help them [after] a disastrous flood. We helped some poor farmers to be able to make it through this crises by distributing rice seeds to them. By earnestly cultivating their fields, they were able to clear their debts [with lenders]. Several of their children have now already graduated from university. We have seen pictures of them wearing their graduation caps. They are always grateful, for without that bit of assistance, their lives may not have changed. [Now], they no longer incur debt, and they were able to save money to raise their children, which enable them to graduate from university and to each find very good jobs. How could we not feel joy over this? “Oh, I am so joyful!” “What are you so joyful for? They are not your children.” No, they are not, and this frees us from our worries. But only by rejoicing do we gain merit and virtue. Their ability to make it this far is due to the Buddha-wisdom. “Therefore, we attain dharma-joy”. Only with this state of mind can we constantly very joyful and “advance to the Bodhisattva-ground of joy”. This is talking joy in others’ merit and virtue. What we must do is to become Bodhisattvas in the world who follow the Buddha’s teachings to teach others the Bodhisattva Way. According to our Tzu Chi School of Buddhism, if our minds are really, truly sincere and we are willing to help others with love, then we will be joyful. This king of joy will be carried on by taking joy in others’ merits and virtues. There are many kinds of sentient beings; besides human beings, there are many other living beings, all of which possess Buddha-nature. They are all sentient.

“Some are thinking, some are unthinking. Some are neither thinking nor unthinking. Some are legless, some have two legs, some have four legs and some have many legs. Among these numerous sentient beings, someone, seeking blessings, bestows delightful objects upon them all in accordance with their various desires.”

As sentient beings who are now learning the Buddha-Dharma, when we see people doing good deeds, we always feel very joyful. Not only do we [feel joy] when we see people do good deeds for other humans, but for all forms of livings beings. There are all encompassed by [our joy]. No matter what kind of living being it is, we must cherish and protect them all with love. [This applies] to all beings within realm of sentience, be they thinking or unthinking. This includes human beings and [being within] the Six Heavens of Desire, [the realms which] heavenly beings enjoy, whether they are thinking, unthinking or neither thinking nor unthinking. And what about human beings? [Some humans live] as if in heaven, while others [live like] asuras. Heaven for humans [means] never worrying about material things. They spend their lives in total enjoyment. Some are very smart and their thoughts run wild. There are quite a few people like this. Other think a great deal, yet accomplish nothing. Still others [think], “What do worldly matters have to do with me?” They are heartless and seal themselves off. They do not care about worldly affairs, nor do they think about they think about anything much. “[They are] not-thinking”. Not-thinking does not mean they do not think. They may think very meticulously, yet cannot accomplish anything. There are others who think, but they think only of how to refute others. Neither of these is correct. The world also has people who are not-unthinking. People who are neither thinking nor unthinking, people with this mindset, also exist in this world people with this mindset, also exist in this world. Regardless of our state of mind, the most important for us to realize is that the world has myriads of different life forms.

So, “Some are legless; some have two legs, some have four legs and some have many legs; there are numerous different kinds of sentient beings like these”. As long as they are sentient beings, they are seeking blessing. Some look after and show love to others, but all seek blessings according to their desires. [Perhaps] someone may seek something from us. If we are creating blessings and someone seeks something from us, then whatever it is, we willingly give to them. “Whatever delightful objects accord with their various desire, we give them all of these;” we “bestow them all upon them”. Whatever brings joy to sentient beings, we will give to them. There are people like this as well. Some respond to sentient beings by doing whatever they request. People like this exist. This is what this sutra passage is about. When we read this sutra passage, everyone may not understand it clearly; they may think it is talking about the Heaven of. Neither Thought nor the Absence of Thought. Actually, in the world, there are people with such thinking and views. We must mindfully seek to comprehend this.

In the next sutra passage, [the Buddha] said, “To every one of these sentient beings, [the person] gives a full Jambudvipa’s worth of gold, silver, crystal, mother-of-pearl, chalcedony, coral, amber and all kinds of wondrous treasures”.

To every one of these sentient beings, this person gives a great many things. “Jambudvipa” is another name for our world. One name is “the Saha world of endurance”. Another name for it is “Jambudvipa”. This is because on this earth, there is a great king of tree. This great tree is extremely large. When the sun shines, this great tree provides a lot of shade. [People] can rest in its shade. After the sun goes down, when the moon comes out, the tree’s shadow is reflected on the moon; it is reflected on the moon. When the moon is opposite the earth, on the 15th of each lunar month, when it is full, if you look carefully, you can see this very clearly; there seems to be [an image of] a tree on the moon. This is shadow of the Jambu tree. So, this world can also be called Jambudvipa this is [a continent in] the Saha World. Where is Jambudvipa located in the Saha World? It is the southern continent.

To every one of these sentient beings, [the person] gives a full Jambudvipa’s worth…: This is enough to fill this entire southern continent of Jambudvipa.

There are four continents surrounding Mt Sumeru. Ours is not the eastern continent of Purvavideha, nor is it the northern continent of Utarakuru, nor is it the western continent of Avaragodaniya. Ours is the southern continent of Jambudvipa, this world where people [live]. [This person] would fill Jambudvipa with “Gold, silver, crystal, mother-of-pearl, chalcedony, coral, amber and all kinds of wondrous treasures”. There would be very many, “all precious objects”. These are the Seven Treasures.

Gold, silver, crystal, mother-of-pearl, chalcedony, coral, amber and all kinds of wondrous treasures: These are all precious objects. As for the meaning behind these seven treasures, the sutra says, “Whether we offer a stick of incense, a flower, a lamp, a robe, even a garden or food and drink, we must universally form great vows for the sake of sentient beings. Moreover, when others see all of these things, they will universally form great vows for the sake of all sentient beings”.

Our world is truly well-endowed with riches. The Buddhist sutras describe how “a stick of incense or a flower” can be used [as an offering]. The offerings we make to the Buddha [can be] incense, flowers, lanterns, clothing, or “even a garden or food and drink”. All of these can serve as offerings. These are our greatest necessities for living. A garden has flowers and trees. During the Buddha’s era, they hung lanterns in the gardens, and people offered lamp oil to keep them lit. Others made donations of clothing. As for “even a garden or food and drink,” this refers to a large garden like the one elder Anathapindika and Prince Jeta donated [to the Sangha] as an offering, where the Buddha would often lecture. It was a very large forest where the Buddha and the Sangha resided. Thus, the offerings that everyone made were also very important.

So, the offerings that are most urgently needed are [considered] treasures. Everything that people can use is precious. So, “we must universally form great vows for the sake of sentient beings”. [These people] willingly helped the Sangha by donating things that they needed, and they also willingly donated things that the average suffering person people needed. Their will to do this made them very joyful, so they willingly did it. “Moreover, when others see all of these things, they will universally form great vows”. Everyone, it is not enough for a minority of people to do this. When everyone takes joy in others’ good deeds and appeal to one another, then naturally, stage by stage, everyone can earnestly dedicate themselves to helping others. Only with a group of people are we able to widely [give] to sentient beings in need.

In the Chapter on Seeing the Stupa of Treasures [it says], “At that time, before the Buddha, a stupa of seven treasures” “500 yojanas in height…”. We should all still remember this; it was “250 yojanas in length and width” and it “emerged from the ground and stayed in the air”. “At that time, from the stupa of treasures came a great voice that said in praise, ‘Excellent! Excellent!”’ Sakyamuni Buddha “can use the great impartial wisdom to teach the Bodhisattva Way”. [This Dharma] “is safeguarded by all Buddhas”.

What all Buddhas protected in the past was the Lotus Sutra, the one He was teaching to the assembly. This was also when the past Buddha came to praise the present Buddha and to bear witness for the present Buddha. This was why the stupa of treasures appeared. Many Treasures Buddha was inside the stupa as it hovered in the air. That stupa appeared in the air, and His great voice emanated from within, in praise and in testimony [of Sakyamuni Buddha]. Even having attained Buddhahood, [Many Treasures] still regretted that He never got to teach the Lotus Sutra. Therefore, He made a vow that, wherever the Lotus Sutra was being taught, His sutpa of treasures would appear there. Everyone, although all Buddhas share the same path, Many Treasures Buddha never got to complete it. Many Treasures Buddha lamented that He never got to accomplish that one thing. Every Buddha in the past had taught the Lotus Sutra, but Many Treasures Buddha never got to accomplish that aspiration. However, He would go to wherever the Lotus Sutra was being taught; He would be certain to appear there to joyfully testify [to its teaching]. Thus, the Lotus Sutra’s importance to us as spiritual practitioners is very evident.

Everyone, we must be loving and mindful. What is most important in listening to the Dharma is to make good use of our time. We do not have much time. All we can do is to quickly practice the Bodhisattva Way that the Buddha taught. When it comes to our Bodhisattva-practice, it cannot be accomplished with only a few people. Many people must come together to accomplish it. This is not impossible to do, and we will achieve great merits and virtues. So, we must always be mindful!

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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20190606《靜思妙蓮華》如來度生 常住如是 (第1625集) (法華經·隨喜功德品第十八)
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