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 20190712《靜思妙蓮華》末世法師 精進求法 (第1651集) (法華經·隨喜功德品第十八)

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20190712《靜思妙蓮華》末世法師 精進求法 (第1651集) (法華經·隨喜功德品第十八) Empty
發表主題: 20190712《靜思妙蓮華》末世法師 精進求法 (第1651集) (法華經·隨喜功德品第十八)   20190712《靜思妙蓮華》末世法師 精進求法 (第1651集) (法華經·隨喜功德品第十八) Empty周四 7月 11, 2019 8:54 pm

20190712《靜思妙蓮華》末世法師 精進求法 (第1651集) (法華經·隨喜功德品第十八)

⊙求法:非唯求能聞法,需能誠信,更要正解;求能信行,需求實證。佛為開示眾生悟入佛之知見,教菩薩法。
⊙皆是入《法華經》求無上菩提,(信解行證,悟入佛知見);求得無上菩提法髓,《妙法蓮華經》。
⊙此前第十八品隨喜功德,略述自受持、勸人聞是經,乃至隨機為他說一偈,隨喜功德不可限量。
⊙若人精勤受持、讀誦、解說、書寫,至誠無間,緣既殊勝,所感必多,故次當說法師功德。
⊙今此第十九品,釋明末世法師,內有宿因種子,外借佛法薰習,恆常勤行精進,一心求法勇猛。
⊙受持此妙法華經,會合情理,根塵兩淨,六根塵識互用之妙,發於藏性,故云以是功德莊嚴六根。
⊙向內能自修曰功,向外能行持曰德;內修外行功德兼備,而得六千福德圓俱,是謂法師典範德備。

【證嚴上人開示】
求法:非唯求能聞法,需能誠信,更要正解;求能信行,需求實證。佛為開示眾生悟入佛之知見,教菩薩法。

求法:
非唯求能聞法
需能誠信
更要正解
求能信行
需求實證
佛為開示眾生
悟入佛之知見
教菩薩法

我們好好用心體會!求法不是只有求;聽法,「我有聽到法哦」。若只這樣是不夠,聽,有了解嗎?聽法,你有信心嗎?而你有沒有身體力行?身體力行而你可有體悟到?這總是要好好自己問自己:聽法,我有沒有到這樣,漸漸進入信、解、行、證嗎?信、解、行、證,誠、正、信、實,聽法,我們要調整我們的心,我們有誠意聽嗎?有誠意聽,法就能夠入心來。而我們法入心了,我們相信,相信佛法是這樣為我們教導,我們要真誠相信。我們若沒有真誠相信,說要聽法,是浪費時間。

所以大家聽法的第一項的條件,就是要能「誠信」,更需要的是「正解」。我們有相信,但是佛的經典中,我們若沒有用心好好去體解,往往差毫釐、失千里;內含的意義,說法中的文句,我們若沒有好好體會,可能我們會偏差。譬如講經,經文中,天龍八部、鬼神龍天等等,來自四方八達,而我們這樣聽,我們會覺得:哇!這些是不是,是在我們身外世界,如何的神通變化來?這想不開、解不破,或者是佛的神通。如果這樣我們要悟解佛法,要真實能夠了解,可能我們會被神通與變化等等,這樣整個束住,展不開。

其實這都是非常的微細的,道理的涵義,就像經典中,動不動就有幾千萬億人來聽法,在我們現在,人比較科學,他就會去追,追到底佛陀講話,場地有多大?哪有辦法容納這麼多人?而這麼多人是從哪裡來?交通是要如何走?就容易會不要信。那就是沒有再深入思考經文中,他佛陀的精神內涵的意義。所以迷,兩種的迷,一種是知識的迷,一種就是沒有知識;只是按文,按照那個文,解不通,被拘束著。所以我們這兩項都稱作「迷」。希望我們大家在佛經中,要很細膩,非常的詳細去了解它,所以叫做「正解」。

第一個條件,要很誠意的心來接受,才不會迷失;第二項就是要正解,我們要走在中庸,不要迷「空」,也不要迷「有」。空是真空,世間什麼東西解釋到最後,將這些東西的元素,若全都分開了,真的是零,沒有什麼東西。而若這些東西分開,那就是真實;東西的道理,這叫做「物理」,這是「真空」。沒有的東西成起來變成有,「妙有」啊。

我們說話,在這裡說,全球現在都聽得到,聲音長得什麼樣?來,看看聲音是什麼。聲音看不到,但是全球聽得到,那就是空,也是真;因為你看不到就是空,他聽得到,那是真啊!所以「真空妙有」。「妙有」,分析到底是「真空」。我在這裡說話,我若沒有靠這個小小的麥克風,我這樣說,就是坐比我較遠一點點,都聽不到,何況我們全精舍周圍內外,可以聽得到,再含蓋了全球。你們想,這是不是很微妙呢?科技啊,科技發達,這就是要透過了科技,才有辦法完成了這項殊勝,不可思議。妙有合成,成為法;法,將這些妙有分析開,法而無法。所以,在《心經》這麼說,「五蘊皆空」。五蘊皆空,那是因為色、受、想、行、識,分析完了,將它拆開,那就是皆空了。我們就沒有煩惱。看得開、分析得清楚,就不會受「色、受、想、行、識」,將我們束住,我們就能夠超越五蘊。

「蘊」,常常要告訴大家的,蘊是微細,很微細,就是你看不到,但是你感覺得到。看不到,感覺得到,那是時間累積;小孩子變成老人,這就是時間累積,是分秒沒有停滯,叫做「行蘊」。我們人生在這個行蘊,它在消逝的過程,讓我們沒有感覺。真正如何去注意它都感覺不到,借著現在科技,能夠看到暗暗的天,就這樣慢慢地等,看到那個暗的天變亮了。再用科技,用這個儀器,將那個時間再縮短,這幾小時或者是一個多小時,這樣慢慢看它天亮;能夠將它縮近過來,一分鐘。看它,天這樣慢慢地一直亮起來。時間、速度,它,科技現在能夠這樣合,讓你看得到。

但是真實人生,生活在人間,這就是看不到。我們自己要體會我們的體內,我們到底我們的新陳代謝,體內種種在變化,我們自己無法感覺;無法去體會,這時我是年輕、這時我是老了,我也曾經過這麼年輕的形態,我是什麼時候?我要再回到年輕有辦法嗎?沒有辦法,小孩子心想,我要趕快長大,也沒有辦法,還是按照時間來。這叫做次序,這叫做規律,大自然的法則。所以我們要相信,這「信行」,就是這種叫做行蘊。所以我們除了正解,還要求的是信行,要相信行蘊的過程是這樣。所以,佛法是很科學化,也是很哲學化;超越科學,超越哲學,這是很深,甚深微妙的道理。佛陀的覺悟就是這樣來,所以世間人,人人對佛陀的尊重;講出了很多的法,讓我們好好用心體會,應該我們能夠對佛法深入了解。

這種「轉識成智」,也是常常告訴過大家了,從五根與五塵接觸,用知識,意識去分解,知道,但是這都是叫做意識。而我們這些緣著外面的境界,意識,透過意識就要再思考,我們好好思考分析,我們到底要如何處理呢?這時間要很快,毫釐刹那來反應,這就是腦神經與這個眼根,與外面的塵境接觸到,很快速,這個思維沒有等待,馬上分析,這麼地快速,秒是飛秒,能夠根、塵會合,馬上分析出來,這都是知識。這些知識,僅僅用在我們日常的生活,我們要再進一步,化「識」為「智」。

就如佛陀一樣,他就是化識為智,化我們的意識成為我們的智慧,才有辦法去分析到真空妙有。所以你要能夠透徹真空妙有,就要「轉識成智」。所以我們現在「求能信行」,能夠了解這個行蘊。到底行蘊我們聽懂了、清楚了,我們要如何去證實,這些行蘊真空妙有?是要從哪一個地方,去體會真空呢?要從什麼方法,去真正會解那個妙有呢?所以我們「需求實證」。因為我們有真修,才有辦法實證,這就是我們「誠正信實」,入佛門來,所想要求的是「信解行證」。在這個八字之中,光是一個「信」就出現兩次。「信為道源功德母,長養一切諸善根」,以前也常常告訴大家,「三十七助道品」,也是告訴我們信很重要,所以,舊法,師父一直告訴大家這些話,現在再回復回來告訴大家,法不可缺「信」。信就是「道源功德母」,因為它會產生諸善根;它能夠長時間,好好培養種種的善根,所以你們要信,很重要。

信受佛法,尤其是要正信、正解,很重要。佛為了我們要求證,佛陀來人間一大事,就是「為開示眾生,悟入佛之知見」,來「教菩薩法」。佛陀來人間的一大事,只是一個目的,就是要將真理,將這個道理說給大家知道,讓眾生能夠覺悟。人人與佛是平等,佛陀提倡平等,人人平等;不只是人人平等,眾生都平等。人與動物只是形象不同,生命平等,意思就是生的道理是同樣。你看,現在要研究人的疾病,是為何會生病?要如何來為他治療?要經過動物試驗。

這身體都不同,但是它的構造是同哦!我們以前的人,都說「蒼蠅肝,蚊子胗」,那就是形容一個人肚量很窄,心量狹窄。小小的東西,是呀,蚊子咬你一下,你很快將牠打下去。蚊子有血,牠是吸到你的血,來維持牠的生命,你為了這樣稍微痛,你出手就打下去。這都很快速,這樣隨手隨手反應。牠只是吸一滴血,一點點而已,你就要牠整條的生命。現在的人光是為了吃的口欲,大家塞進口裡,幾秒鐘就不見了。養這麼多的動物,只是為人犧牲,滿足人的欲念,就是這樣而已。這就是變成了生命不公平,不只是人對動物不公平,人對人也不公平,這種階級分開,貧富貴賤就出來。佛陀來人間,就是為了要開示眾生:大家要覺悟,這麼多深奧、微細,無量數的道理,全都在這法之中。我們有說不完的法,這幾句就可以說到了蒼蠅、蚊子,還要回到人,這其中的道理含天蓋地是很大,要如何來分析?時間。

所以佛法深如大海,闊如天空,這就是佛法。佛陀來為我們解釋、來為我們「開示」,我們眾生應該要「悟入」,就是實證。我們要實證、要體悟,去了解。佛陀說這麼多的道理,我們自己若沒有實證,信又奈何呢?你光是信,你無法去證,無法證悟,所以大家要很用心。佛的知見,那就是與佛平等,佛陀能夠轉識成智,每看一件事情,一觸就明瞭了,與天地萬物道理就會合;一接觸,每項事物含天蓋地,道理無不清楚。這就是佛陀的知見。

豈是只有佛有辦法?你、我,我們都有辦法,與佛同等。佛陀就是要來告訴我們,「平等」,就是以前的人說,「人之初,性本善」,佛陀告訴我們,無始以來就是這樣。所以我們在六道輪迴,我們現在做人,因緣果報、善惡分明,是人道?是畜生道呢?或者是在天道?或者是地獄道?這佛陀他一理通、萬理貫徹,看一件事情含天蓋地,這叫做佛的知見。

我們若要真正,能夠體會到佛的知見,要體會佛知、佛見,我們必定要過程行菩薩道。你要深入人間,去體會人間一切事,了解人間一切的疾苦,培養出慈、悲、喜、捨。「人傷我痛,人苦我悲」,這種眾生與佛菩薩合為一體,這才有辦法天地萬物的道理,完全會合起來。真正證悟佛法。佛陀來開示眾生,悟入佛的境界,要行菩薩道。菩薩道要往哪走?這個地方就說,「皆是入《法華經》,求無上菩提」。

皆是入《法華經》
求無上菩提
信解行證
悟入佛知見
求得無上菩提法髓
《妙法蓮華經》

在《法華經》中,你能夠求無上菩提,就是大覺悟。這種想要大覺悟,不離開「信解行證」。這是佛陀來人間一大事因緣,開示悟入,這是來人間的目的。所以,我們要好好用心,「求得無上菩提」。我們這輩子得聞佛法,求佛法,我們必定要求得無上菩提,那就是《法華經》,一大乘法。因為《法華經》,就是諸經的「法髓」;諸經之王是《法華經》。什麼叫做諸經之王呢?就是我們的生命若要活下去,我們造血的功能要很好,所以我們有做了那個髓,儲存一個骨髓的資料庫,慢慢地用很多心神,要如何救人命?要如何讓一個人,已經造血功能消失了,能夠再另外一個人,那個造血的功能,那個(造血幹)細胞,能夠去和另外一個人配對到,救他的命,這也是醫學科技。

經過了多少人研究到最後,幾十萬人之中,才能夠一配一起來,這是尋尋覓覓,天涯海角才能夠找到,與他同樣的造血功能。同樣,我們要求學佛法,這麼多的經典,你要去哪裡求啊?那是向《法華經》之中求,因為它是諸經之王,因為它是法中精髓,所以叫做「法髓」,那就是《妙法蓮華經》,這希望大家要很清楚。要不然我們要入,〈法師功德品〉,就會比較困難。

我們要先了解,經,過去那麼長說過了,已經進入第十九品了。我們剛剛結束的,〈隨喜功德品〉。前面那就是〈分別功德品〉,我們在《法華經》,「跡門」與「本門」,跡門是用外面的形容、故事,道理為大家分析。之後,現在進入了本門來,就是眾生與佛很密切,我們的佛性、眾生真如性,是合而為一。

所以功德,你要來自用功,外呢?能勸人、教人,我們身體力行影響了大眾,能夠度眾入佛門,內能自修。真真正正要先空掉我自己,才來禮讓成就別人,這全都叫做功德。

此前第十八品
隨喜功德
略述自受持
勸人聞是經
乃至隨機
為他說一偈
隨喜功德
不可限量

所以第十八品,除了自己自修以外,還要勸人來聽法,了解法道理中的精髓,這就是功德。但是法師要如何來自持法,如何來教眾生,這叫做師,這我們要用心體會。所以現在只是僅僅很簡單,簡略來敘述,「自受持、勸人聞是經」。這是在十八品,很簡單向大家解說自己自受持很重要,勸人聞經也是很重要。但是這麼重要的道理,只是簡單這樣說過去。

甚至一直到了讓我們有感覺,乃至隨機為他說一句、一偈。經典說這麼多了,佛陀七年談「法華」,竟然有辦法勸人聽經,在這麼多經典,而經文這麼長,就是哪怕是一句、一偈,這當中他體會到了,這也是叫做隨喜功德。只要我們勸人來聽,對方其中體會一句,這樣我們也對他讚歎:「哎呀,不錯、不錯了,這麼深的法,你這句你有清楚、了解,你很棒,真的很不簡單!」又再讚歎他,這種叫做隨喜功德。

不是人家聽懂,人家聽懂法,我們在旁邊說:「我比他更棒,他才懂一句,我懂兩句呢!」不是這樣。人家在讚歎懂得一句的人,懂得兩句的人,要趕快讚歎那位懂一句的人,這是隨喜,隨時隨地隨喜功德,這是我們的心要如何開闊,不要「蒼蠅肝,蚊子胗」,這就是開闊我們的心胸,這讚歎,「隨喜功德」甚多,不可限量啊。

「若人精勤受持、讀誦、解說、書寫,至誠無間。緣既殊勝,所感必多,故次當說法師功德」。

若人精勤
受持、讀誦
解說、書寫
至誠無間
緣既殊勝
所感必多
故次當說
法師功德

因為在這樣,〈隨喜功德品〉之後,我們大家已經知道,這部經,我自己受持,我勸人受持,大家聽經受持了,很精進,人人都來受持、讀誦,來解說、來書寫。「受持、讀誦、解說、書寫」,「至誠無間」,若能夠這些都這樣照常做下去,不間斷。無間就是無間斷,因為這樣的因緣真的很殊勝,這「所感」,所招感來這個功德,一定是很大、很多。所以因為這樣,「故次當說」,再接續下去,應該要講出法師的功德。我們要很用心,再下去的這第十九品,真的是我們要用心的時刻。

今此第十九品
釋明末世法師
內有宿因種子
外借佛法薰習
恆常勤行精進
一心求法勇猛

這裡告訴大家,「今此第十九品」,就是解釋,「釋明末世法師」,為我們解釋,讓我們很清楚,在這個末法的時代。我們真正入佛門自修行,還要再教人如何修行。就像這樣的人,這位法師,內一定要具備有「宿因種子」。這不是今生此世,才開始播種子、撒種子,他們在過去生就已經,無數生世之前就已經播種子了、撒種子,一生一世不斷薰習、不斷薰習,這樣這是叫做,「內有宿因種子」。「宿」就是過去,過去生的過去生,我們已經結這樣的緣,修這樣的法了,我們一路過來,這就是個人,每一個人,自己個人已經有這樣的因緣,有這樣的種子。

對外是借著佛法來薰習,說有這個法很好,要聽。我們過去生有這顆種子,現在遇到佛法,我們要趕快來聽;這再分析一下,我們過去有讀過,現在就要再分析。所以以前的人說:「這個人讀前世書。」因為你過去應該有讀過,現在輕輕說一下,你了解得這麼快,讀書能讀得這麼聰明、這麼快速。這以前人說,這讀過前世書,這就是「外借佛法薰習」。

所以現在大家說「薰法香」,這就是又再薰習,本來你就是有這個因緣種子,現在再聽一下,啟發了我們過去曾經有過,我們有曾聽過,這個因緣種子我們再啟發,這就是外借這個法來薰習。「恆常勤行精進」;我們聽法,我們好像了解,了解,我們還要再更勤來精進。我們會愈修愈歡喜,佛法入心,我們就法喜充滿,這叫做得到法,叫做法喜充滿,那就功德無量。這種「一心求法勇猛」精進。

受持此妙法華經
會合情理
根塵兩淨
六根塵識互用之妙
發於藏性
故云
以是功德
莊嚴六根

這種「受持此法華經」,能「會情合理」。會情,我們現在在人間所看到的一切,我們的眼、耳、鼻、舌、身,這些根對外面的境,現在我說這些,大家,哦
,了解了,這五根,對外面的境界叫「五塵」,意識陪著這個五根、五塵,去緣這些的境界,馬上就知道長、短、圓或者是扁,全都清楚。這思量、思考,馬上現出了這些形相,讓我們分別出來,這叫做「會情」;這些道理、這些事情,我們已經將它會合起來了,這我們就是知識。「會情」是知識,「合理」呢,那就是智慧,這叫做「轉識成智」。因為在《法華經》中,我們能夠進入到「會情合理」,外面對人,人、事、物在我們的生活中,我們內心,就將道理與這個外面的境界,會合起來,佛法不離開生活中,我們沒有離開。

所以,「根塵兩淨」;我們的根雖然接觸到外面的境界,那個外面的塵境,但是我們的心很乾淨,不會受外面的境界污染我們,看到漂亮的東西不會想要貪,聽到不好聽的話,我們不會起心動念,這已經是合情會理之後。所以,根,眼、耳、鼻、舌、身,在色、聲、香、味、觸,這些境界,我們的內心不起搖動,這叫做淨,「根塵兩淨」。所以「六根塵識,互用之妙」,六根塵識要如何在這,末世污濁的大環境中互用,這智慧與知識在,人間生活要如何能夠很圓融,這叫做中道。而若光是學道,不食人間煙火,他對這些世俗人看不順眼,而世俗人看修行者覺得,你難道真的不食人間煙火嗎?你如何活下去?生活與人格格不入,這就不對了,這不是修行,這叫做執著。執是偏私、偏邪,「差毫釐,失千里」,以為這樣的修行是清淨、是對的,實在是不對,已經「差毫釐,失千里」了。

所以,「發於藏性,故云以是功德莊嚴六根」。我們若有辦法了解對錯,情與理能夠會合起來,塵、境,這個根塵與識,我們分得清楚,這都是在我們的藏識之中。在我們的藏識,在我們的本性之中,我們若是將世間的情,了解清楚,過濾過了,我們與佛平等、清淨的本性,我們就慢慢增加,明朗起來了,這就是我們在經典,所認識、所了解,這去受持、去用功,這樣自然就能夠得到功德,來莊嚴六根,這我們會更加清楚。所以我們用心體會,力量是無不都是愈來愈清楚,愈聽愈了解。

所以,「向內能自修曰功,向外能行持曰德,內修外行功德兼備,而得六千福德圓俱,是謂法師典範德備」。

向內能自修曰功
向外能行持曰德
內修外行功德兼備
而得六千福德圓俱
是謂法師典範德備

所以,你要當一個法師,當上法師,一定要有內,向內能自修、用功的人,甚至向外能夠人事圓融。這種「行持」,這是人的品格,「曰德」,內修、外行,這個功德都兼備,自己有修養,在外面能夠人圓融和合,自己修行,又再與人互動圓融和合,這是「功德兼備」。「而得」,這樣能夠「得六千福德圓俱」;「六千福德圓俱」就是六根的功德,都很清楚、很圓滿。這個「千」,每一根中,就是與塵、境、識,會合起來是千功德;六根、六塵、六識,所以有「六千福德圓俱」,這就是「法師典範德備」。

所以大家要接下去聽,〈法師功德品〉,前面的這些大家要很清楚,經文的前面,我們若知道目的,向東、向西,目的清楚了,我們路就不會走錯。所以人人時時要多用心。


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Explanations by Master Cheng-Yan
Subject: Dharma Teachers in the Era of Dharma-Degeneration (末世法師 精進求法)
Date: July.12.2019

“To seek the Dharma, we must do more than merely seek to listen to the Dharma. We must also have sincere faith, and, more importantly, right understanding. We must seek to practice faithfully, and we must seek true realization. The Buddha sought to open and reveal the teachings for sentient beings to realize and enter the Buddha’s understanding and views, thus He taught the Bodhisattva Way.”

We must mindfully seek to comprehend this! There is more to seeking the Dharma than merely seeking, listening to the Dharma and [saying], “Oh, I have heard the Dharma!” If this is all we do, this will not be enough. We may listen to it, but do we understand it? We may listen to the Dharma, but do we have faith in it? Once [we listen], do we put it into practice? Once we put it into action, do we come to any realizations? We must always ask ourselves these questions. By listening to the Dharma, are we slowly proceeding through [the stages] of faith, understanding, practice and realization? Faith, understanding, practice and realization [require] sincerity, integrity, faith and steadfastness. As we listen to the Dharma, we must adjust our mindset. Are we listening with sincerity? If we listen with sincerity, we will take the Dharma to heart, and once we take the Dharma to heart, we will give rise to faith, faith that the Buddha-Dharma will guide us. We need to have sincere faith. If we lack sincere faith, we will call listening to the Dharma a waste of time. So, in listening to the Dharma, the most important requirement is sincere faith, and even more essential is right understanding. We may have faith, but if we fail to seek understanding from the Buddha’s sutras, then even a slight deviation will always take us far off course. When it comes to the deeper meaning of the words taught within the sutra, if we do not earnestly seek to comprehend them, we are likely to veer off course. For example, in the sutras, there are the eight classes of Dharma-protectors, supernatural beings, heavenly beings and so on coming from all directions. When we hear about them, we might think, “Wow, so these beings supposedly belong to another world, and they come here by their magic powers? I cannot get over this; I cannot understand it.” Or perhaps we think this of the Buddha’s powers. If we [think] this way while seeking to truly understand the Buddha-Dharma, we can get hung up on [our reservations about] these spiritual powers and magical transformations.

In fact, there are very subtle, intricate, deeper principles behind all of these things. For example, in the sutras, there are [description of] millions of people coming to listen to the Dharma, but in today’s world, people are more scientifically minded. They will seek [answers to questions like], “How big was the place where the Buddha taught? How could it possibly hold that many people? Where did all these people come from? How did everyone get there?” It is easy for them to give rise to doubts. This is a result of failing to deeply contemplate the sutras and the Buddha’s deeper, essential meaning behind them. There are two kinds of confusion. One type of confusion comes from knowledge, and the other comes from a lack of knowledge. If all we do is interpret the sutras literally, we will trap ourselves and fail to understand them. So, these are the two types of “confusion”. I hope that everyone reads the sutras with great meticulousness and seeks to understand them very carefully. [This will lead to] “right understanding.” Our first step is sincere acceptance. Only then will we be able to avoid confusion.

The second is right understanding. We need to walk the Middle Way. We must not stray toward emptiness or existence. “Emptiness” is true emptiness. Everything in the world, when analyzed fully and broken down into its core elements, is really nothing; there is nothing there. If we break these things down, we will find their true [principles]. We call the principles of matter “physics”. This is “true emptiness”. [These] non-existent things combine to form existence; this is wondrous existence!

As I am speaking here with the whole world listening, what does my voice sound like? Let us consider [the nature of] sound. My voice is invisible, yet the whole world can hear it. It is thus empty, yet also true. We cannot see it, so it must be empty, yet we are still able to hear it, so it must be true. This is “wondrous existence in true emptiness.” When we break down “wondrous existence,” we find “true emptiness.” I am speaking right now. If I did not have this tiny microphone and went on speaking anyway, those sitting bit farther away from me would be unable to hear me at all. Moreover, [this microphone] enables everyone inside and outside the Abode to hear [my voice], [enabling it] to reach the entire world. Just think, isn’t this something amazing? This is [all thinks to] technological developments. It is only through science and technology that we are able to accomplish this miraculous feat. This is truly incredible. Phenomena are comprised of wondrous existence, and when we break down wondrous existence, we find that all phenomena are non-existent.

Thus, in the Heart Sutra, it says, “The Five Aggregates are all empty.” The Five Aggregates are all empty. When we analyze form, feeling, perception, action and consciousness completely, we find that they all break down into emptiness. [Grasping this], we will be free of afflictions. When we can see and analyze things clearly, we will not be bound by form, feeling, perception, action or consciousness. We will be able to transcend the Five Aggregates. These “aggregates” I keep telling you all about are extremely subtle, infinitesimal changes. We cannot see them, but we can feel them. They are invisible, yet tangible. They accumulate throughout the passage of time. Children grow old; this is a cumulative process happening over time throughout every moment, without pause. These are “infinitesimal changes.” Amidst these infinitesimal changes, our lives are slowly in the process of fading away without us even realizing it. Even when we try to pay attention to them, they are imperceptible to us. Thanks to modern science and technology, we can observe a dark sky until the darkness slowly turns to light. Through technological devise, we can shorten this span of time. We can [shorten] the several hours it takes for the dawn to slowly arrive and condense it into [a video that lasts] a single minute. When we watch it, we can see the sky slowly grow bright. Technology enables us to use time and speed to see [what is really happening]. But in real life, we cannot observe such things [with the naked eye]. If we seek to understand the changes in our body, such as our metabolic processes and all the various changes happening within the body, we are unable to perceive them on our own. They are imperceptible. At one moment we are young, and then we are old. I once had such a youthful appearance. When did I [become old]? Is there a way for me to return to my youth? There is no way. Children think, “I want to be grown up now!” Yet this too is impossible. This must happen along with the passage of time. This follows a proper order, a certain pattern, the laws of nature. So, we need to have faith. This “faithful practice” happens amidst these infinitesimal changes. Thus, in addition to right understanding, we must also seek to practice faithfully. We must have faith in the course of the aggregate of action. Therefore, the Buddha-Dharma is very scientific as well as very philosophical, yet it transcends both science and philosophy. These are extremely deep, profound, subtle and wondrous principles. The Buddha’s enlightenment took place in this way.

So, the people of the world all revere the Buddha. He has explained so many principles, enabling us to mindfully seek to understand them, allowing us to deepen our understanding of the Buddha-Dharma. “Transforming consciousness into wisdom” is something I discuss with everyone often. Our Five Roots come into contact with the Five Dusts, and we apply our knowledge, our consciousness, to analyze and understand [the world]. This all happens within our consciousness. As we connect with the external world, we contemplate it with our consciousness. As we contemplate and analyze [our circumstances], we figure out how to deal with them. This happens very fast; we react instantly. Our cranial nerves connect to our eye-root, which comes into contact with external dusts. This all happens very fast. Our mental processes do not wait, but instantly start to analyze [the situation]. This is happens so fast; in the span of a microsecond, sense organs and sense objects come together, and we analyze them immediately. This is all a matter of our consciousness. This consciousness is merely applicable to our daily lives. We need to take another step forward and transform consciousness into wisdom, just like the Buddha. He transformed consciousness into wisdom. Only by transforming consciousness into wisdom will we be able to fully understand true emptiness and wondrous existence.

So, if we want to thoroughly comprehend true emptiness and wondrous existence, we must “transform consciousness into wisdom.” Thus, now we must “seek to practice faithfully” to be able to comprehend the aggregate of action. Once we clearly understand the aggregate of action, how can we realize wondrous existence in true emptiness amidst these infinitesimal changes? How can we come to comprehend true emptiness? Through which method can we truly comprehend wondrous existence? We “must seek true realization.”

It is because we engage in true cultivation that we are able to truly realize this. This is [why we cultivate] “sincerity, faith and steadfastness.” As we enter the Buddha’s teachings, “faith, understanding, practice and realization” are all we seek. Within these eight words, “faith” alone appears twice. “Faith is the source of the Way, mother of merits. It nurtures all roots of goodness.” Previously, I often discussed the 37 Practices to Enlightenment, which also tell us that faith is very important. In past teachings, I kept saying these words to everyone. Now I must bring them up again to remind everyone that when it comes to the Dharma, we cannot lack faith. Faith is “the source of the Way, mother of merits,” for it gives birth to all roots of goodness. Long-enduring, it nurtures all roots of goodness. So, we must have faith; this is very important. We must faithfully accept the Buddha-Dharma, and we especially need right faith and right understanding. This is crucial.

The Buddha came to offer us proof [of the Dharma]. The Buddha came to the world for one great cause, which was to “open and reveal the teaching for sentient beings to realize and enter the Buddha’s understanding and views and to “teach the Bodhisattva Way”.

The Buddha came to the world for one great causes; He only had one goal, which was to teach everyone the true principles so that sentient beings would be able to awaken. Everyone is equal to the Buddha. The Buddha advocated for equality among all people. It is not just that all people are equal; all sentient beings are equal. The difference between people and animals lies only in their appearance for all life is equal. “All life is equal” means that all life follows the same principles. When we want to research human illness to find out the cause of illness and how to treat it, we [rely upon] animal testing. Their bodies may be different from ours, yet the underlying structures are the same. People in the past would always say “They’ve got a fly’s liver” or a “mosquito’s stomach” to describe an intolerant, narrow-minded person. They are such tiny things. Really! When a mosquito bites you, and you quickly smash it, if the mosquito had any blood in it, it is because it sucked out you blood so that it could go on living. Just because of a small itch, you reached out your hand to smash it. Your hand reacts with such speed. It only wants a drop of your blood, just a little bit and yet you want to take its entire life. People today only wish to satisfy their cravings. They fill their mouths [with meat], and within a few seconds, it is gone. We raise countless animals only to sacrifice them to satisfy our cravings. There is nothing more to it. This is what causes inequality in life. People not only treat animals unequally; people also people as if they were unequal. We separate on another by social class, producing [distinctions between] the rich and poor, noble and lowly.

The Buddha came to the world to open and reveal [the Dharma] to sentient beings. Everyone must awaken to it. There are countless deep, profound, subtle and intricate principles, and they are all contained within the Dharma. We contain countless principles. We just spoke of flies and mosquitoes. Let us go back to discussing people. These principles encompass the universe and are very vast, so how can we analyze them? This takes time. So, the Buddha-Dharma is as deep as the ocean and as vast as the sky. This is the nature of the Buddha-Dharma. The Buddha came to explain it to us, to “open and reveal” it to us, and so we sentient beings must “realize and enter” [these teachings] and verify them for ourselves. We must verify them, experience them personally and seek to understand them. The Buddha taught so many principles. If we don’t verify them for ourselves, then what good is our faith? If all we have is faith alone, we will be unable to demonstrate and realize [the Dharma]. So, we all must be very mindful. The Buddha’s understanding and views show us that we are equal to the Buddha. The Buddha can transform consciousness into wisdom. He understands everything He sees as soon as He encounters it. He has become one with the principles of all things in the universe. Every object contains all the principles of the universe, and as soon as He sees something, all the principles become perfectly clear to Him. This is the Buddha’s understanding and views. Is it only the Buddha who has this ability? We all have this ability and are thus equal to the Buddha. The Buddha came to teach us about “equality”. This is what people meant by saying, “Human nature is inherently good”. The Buddha tells us that it has been this way since Beginningless Time. We are transmigrating throughout the Six Realms, and are currently human beings. The law of karma makes distinctions between good and evil and determines whether we go to the human or animal realm or the heaven realm or hell realm. By completely understanding one principle, the Buddha can understand all principles. He saw that every matter encompass [the principles] of the universe. This is the Buddha’s understanding and views. If we want to truly comprehend the Buddha’s understanding and views, we must walk the Bodhisattva-path. We must go deeply among people to experience everything in the world and understand all the suffering of the world, cultivating loving-kindness, compassion, joy and equanimity. “When others suffer, I grieve”. Only when sentient beings become as one with Buddhas and Bodhisattvas will there be a way to bring all the principles of the universe together. After truly awakening to the Buddha-Dharma, the Buddha came to open and reveal it for sentient beings so that they may realize and enter the Buddha’s state.

This means we must walk the Bodhisattva-path, but where does the Bodhisattva-path lead? Here, it says, “All must enter the Lotus Sutra to seek unsurpassed Bodhi”.

All must enter the Lotus Sutra to seek unsurpassed Bodhi. By faith, understanding, practice and realization, we will realize and enter the Buddha’s understanding and views. Let us seek to attain the Dharma-essence of unsurpassed Bodhi, the Wondrous Dharma Lotus Flowers Sutra.

From the Lotus Sutra, we can seek unsurpassed Bodhi, or great awakening. In our search for great awakening, we must never deviate from “faith, understanding, practice and realization”. This was the Buddha’s one great cause in coming to this world, to reveal the Dharma for us to realize and enter. This was His purpose for coming to the world. So, we must work hard to be mindful as we “seek to attain unsurpassed Bodhi”. In this lifetime, we are able to hear and seek out the Dharma. We must seek to attain unsurpassed Bodhi, the One Great Vehicle Dharma of the Lotus Sutra, for the Lotus Sutra is “the Dharma-essence” behind all sutra. The Lotus Sutra is the king of all sutras. What does it mean to be king of all sutras? This is just like how, if we wish to survive, our body must be able to produce blood cells. This is why we created bone marrow databases to store information about [people’s] bone marrow. Slowly, with great effort, we have found a way to save lives. How can we save a person who has lost the ability to produce blood cells? We can make use of another person’s ability to make blood cells, their stem cells, and match them with a patient to save the patient’s life. This is [an example] from medical science. In the end, after studying many individuals, hundreds of thousands of people, we might only be able to find one match. This requires us to search all the way to the ends of the earth before we can find a stem cell match for them.

Learning the Buddha-Dharma is the same; there are so many sutras, where should we begin our search? We should start our search with the Lotus Sutra, for it is the king of all sutras. Since it contains the essence of the Dharma, it is like a “Dharma-marrow”. This is the Wondrous Dharma Lotus Flower Sutra. I hope everyone can understand this clearly.

Otherwise, when we start the Chapter on the Merits and Virtues of Dharma Teachers, we will have a much harder time. First we must grasp the [previous chapters of] the sutra that we have spent so long discussing. We have already reach Chapter 19. We have just finished the Chapter on the Merits and Virtues of Joy. Before that was the Chapter on Distinguishing Merits and Virtues. The Lotus Sutra [contains] the teachings of the manifest and the intrinsic. The teaching of the manifest uses stories and images from the external world to analyze the principles for us. After this, we entered the door of the intrinsic, which demonstrates the close relationship between sentient beings and the Buddha. Our Buddha-nature, sentient beings’ nature of True Suchness, is one and the same. So, [to attain] “merits and virtues, we must work and hard at our internal cultivation. As for our external [practice], we can guide and teach people and put [the Dharma] into action to influence others, transforming them to enter the Buddha’s teachings. We must cultivate ourselves inwardly and truly empty ourselves before we can take care of others and help them succeed. These are all merits and virtues.

The previous chapter, Chapter 18, [the Chapter on] the Merits and Virtues of Joy, briefly describes those who accept and uphold [the sutra] themselves while also advising others to listen to the sutra. Even if they just explain a single verse to them in accordance with their capabilities, the merits and virtues of their joy will be limitless.

Chapter 18 [say that] in addition to cultivating ourselves, we must also advise others to listen to the Dharma so they can understand the essence of the Dharma’s principles. This is how we gain merits and virtues. But how do Dharma teachers uphold the Dharma? How do they teach sentient beings? This is what it means to be a teacher. We must mindfully seek to comprehend this. So, [this chapter] simply and briefly describes how we must “accept and uphold” [the sutra] ourselves and advise others to listen to the sutra. This is discussed in Chapter 18, which explains to us in a very simple way that accepting and upholding [the sutra] ourselves is very important, but encouraging others to listen to the sutra is also very important. These very important principles are explained in such a simple way. This helps us understand that [we can gain merits and virtues] even if we just explain a single verse to others in accordance with their capabilities. The sutras have so much to teach us. The Buddha taught the Lotus Sutra for seven years; he was actually able to encourage people to listen to the sutras. There are so many sutras, and these sutras are so long. Even if we explain just a single verse to them and they are able to understand it, we can take joy in their merits and virtues. So long as we advise others to listen and they are able to comprehend as single verse, we will be able to praise them, “Wow, not bad, not bad! The Dharma is so profound, but you understand this verse so clearly! You are amazing! This is really not easy to do”. We can keep praising them. This is called taking joy in others’ merits and virtues. When others hear and understand the Dharma, we do not stand beside them and say, “I am better than them! They only understand one verse, but I know two!” We do not do this. When some gets praised for knowing one verse, the one who knows two verses musty quickly praise the person who knows only one verse. In this way, we share in the joy; by taking joy in others’ merits and virtues anytime and anywhere, we open our hearts. We should not have “a fly’s liver or “a mosquito’s stomach. We must open our hearts and minds. The merits and virtues of praising others and sharing in the joy are so numerous that they are limitless.

“When people diligently accept and uphold, read and recite, expound and transcribe [the sutra] with utmost sincerity and constancy, since their karmic conditions are extraordinary, the merits and virtues they reap will surely be plentiful. Thus, next, the Buddha taught about the merits and virtues of Dharma teachers”.

Thus, after the Chapter on the Merits and Virtues of Joy, we all understand that we must accept and uphold this sutra ourselves and also advise others to accept and uphold it. We all listen to the sutra and accept and uphold it with great diligence. We all must come to accept, uphold, read, recite, expound and transcribe it. [We must] “accept and uphold, read and recite, expound and transcribe [the sutra] “with utmost sincerity and constancy”. We must always conduct ourselves like this, without interruption; “constancy” means without interruption. Since our karmic conditions are extraordinary, the merits and virtues we “reap” will surely be plentiful.

Thus “next, the Buddha taught about…”. He kept on teaching, for He had to teach about the merits and virtues of dharma Teachers. We need to be very mindful. Next is Chapter 19. In this moment, we must truly be mindful.

This chapter, Chapter 19, clearly explains how Dharma teachers in this era of Dharma-degeneration [carry] their causal seeds from their past lives within then and [reach] beyond themselves to rely on the Buddha-Dharma that it may permeate them. Through constant, diligent practice, they whole-heartedly seek the Dharma with courage.

Here, this tells us about “this chapter, Chapter 19,” which discusses “Dharma teachers in the era of Dharma-degeneration”. This explains and clarifies that in this era of Dharma-degeneration, if we truly wish to enter the Buddha’s teachings and engage in spiritual practice ourselves, we must also teach others how to engage in spiritual practice. We must be just like these people, these Dharma teachers, who carry “their causal seeds from their past lives” within them. They did not just start sowing seeds in this life. They started sowing seeds countless lifetimes ago. As they sow seeds throughout lifetime after lifetime, [the Dharma] permeates them constantly. Thus, it says that “They [carry] their causal seeds from their past lives within them”. “Past” here refers to their previous lives from many distant lifetimes ago. We have already formed the affinities to practice this Dharma. We came here along this path. Everyone, everyone [here], already possesses these causes and conditions, these seeds. We reach beyond ourselves to rely on the Buddha-Dharma that it may permeate us. [Someone] told us the Dharma was good, and we knew we had to listen to it. We have this seed from our past lives, so now that we can encounter the Buddha-Dharma, we must listen without delay. We must come to examine it again; we have studied it in past [lives], and now we must examine it again. People in the past used to say, “Wow, this person must have studied this in a past life!” Since they must have studied this in a past life, even if I explain it very simply, they will quickly come to understand it. They can study and acquire great expertise at a very fast pace. People in the past would say that they must have studied this I a past life. Thus, they “[reach] beyond themselves to rely on the Buddha-Dharma that it may permeate them”. Now we all talk about being “permeated by the fragrance of the Dharma”. We must take in [the Dharma] once more. First, we have this karmic seed, and now we must hear [the Dharma] once more to awaken what we possess from our past lives. We have heard [the Dharma] before. We must awaken this karmic seed once more. This requires us to reach beyond ourselves to rely on the Buddha-Dharma that it may permeate us. In our “constant, diligent practice,” we listen to the Dharma and seem to understand it. Once we understand it, we must [put it into practice] all the more diligently. The more we practice, the more joyful we will be. When we take the Buddha-Dharma to heart, we will be filled with Dharma-joy. This means we have attained the Dharma, and we are full of Dharma-joy. The merits and virtues of this are limitless. To “wholeheartedly seek the Dharma with courage” [requires] diligence.

When we accept and uphold this Wondrous Dharma Lotus Flower Sutra, we unite matters and principles, and our Roots and Dusts both become pure. The wondrous [interplay] of the Six Roots, Dusts and Consciousnesses stems from our intrinsic nature. Thus, the Buddha said, “With these merits and virtues, they will dignify their Six Roots”.

“When we accept and uphold this Wondrous Dharma Lotus Flower Sutra,” we are able to “understand matters and unite them with the principles”. We understand matters and everything that we perceive in the world today through our eyes, ears, nose, tongue and body as these roots connect with our external world. As I talk about these things now, you might say, “Ah, I understand!” When our Five Roots connect with external conditions, the Five Dusts, our mind-consciousness connects with the Five Roots and Five Dusts. By connecting with these conditions, we instantly recognize sizes and shapes, which become completely clear to us. Then, through contemplation, as these forms instantly appear before us, we come to discern between them. This is called “understanding matters”. When we unite these matters with the principles, this produces knowledge.

“Understanding matters” is a matter of knowledge. What about “uniting with the principles”? This is wisdom; this is “transforming knowledge into wisdom”. The Lotus Sutra enables us to “understand matters and unite them with the principles”. We [perceive] the external people, matters and objects in our lives and, within our minds, we unite these external conditions with the principles. The Buddha-Dharma is inseparable from our lives; we are inseparable from it. In doing this, “our Roots and Dusts both become pure”. Although our sense organs connect to external conditions, the external world of sense objects, our minds will remain pure and undefiled by the external conditions. We will see pretty things without coveting them, and when we hear unpleasant words, we will not give rise to discursive thoughts. This will happen once we have united matters and principles. So, our Roots, the eyes, ears, nose, tongue and body, give us sight, hearing, smell, taste and touch. When these external conditions are unable to disturb our minds, this is called purity. “Our Roots and Dusts both become pure”. This is “the wondrous [interplay] of the Six Roots, Dusts and Consciousnesses”. How do the Six Roots, Dusts and Consciousnesses interact in this defiled world? How can we perfect our knowledge and wisdom in our lives and in the world? [We must practice] the Middle Way. If all we do is study [the sutras], detaching ourselves from worldly life, looking with disdain upon common people, then these common people will look upon spiritual practitioners and think, “How can you remove yourself from civilization? How do you make a living? You are going against the grain. This is wrong”. This is not spiritual practice, but attachment. Attachment leads to prejudice and bias. A slight deviation can take us far off course. If we think this is spiritual practice, that this is pure and correct, we are completely wrong. A slight deviation has led us far off course. So, this all “stems from our intrinsic nature. Thus, the Buddha said, with these merits and virtues, they will dignify their Six Roots”. If we are able to understand right from wrong, we will be able to unite matters and principles. [Through the interplay] of Roots, external Dusts and Consciousnesses, we can clearly discern between matters. This all goes into our storehouse consciousness. In our storehouse consciousness, within our intrinsic nature, if we can clearly understand worldly matters and filter through them, we will see that our intrinsic nature and the Buddha’s are equally pure. This will slowly become clear to us. For everything we come to know and understand through the sutras, we must accept it, uphold it and put it to use. In this way, we will naturally attain merits and virtues to dignify our Six Roots. In this way, we will gain further clarity. So, we must mindfully seek to comprehend this, and our strengths will become all the more apparent to us. The more we listen, the more we will understand.

So, “’Merits’ come from the ability to inwardly cultivate ourselves. ’Virtues’ come from the ability to outwardly practice and uphold [the teachings]. By cultivating inwardly and practicing outwardly they are replete with both merits and virtues and are also perfectly replete with the 6000 blessed virtues. Thus, they are known as our model Dharma teachers replete with virtues.”

So, if we want to be a Dharma teacher, we must work so hard at our own inward cultivation that outwardly, we are able to handle people and matters perfectly and harmoniously. What we “practice and uphold” here is good character, or “virtue.” Through inward cultivation and outward practice, we will be replete with both merits and virtues. Through self-cultivation, we will be able to get along with others in perfect harmony. When we engage in spiritual practice while getting along harmoniously with others, we will be “replete with both merits and virtues, and [will] also be perfectly replete with the 6000 blessed virtues. Perfectly replete with the 6000 blessed virtues” means that the merits and virtues of our Six Roots will all be apparent and perfect. Here, each thousand represents how each root [connects with] the [corresponding] dust and consciousness to form a thousand merits and virtues. With Six Roots, Six Dusts and Six Consciousnesses, we will be “perfectly replete with the 6000 blessed virtues.” [People] like these are “model Dharma teachers replete with virtues.” So, we must keep on listening to the Chapter on the Merits and Virtues of Dharma Teachers. We must understand the previous chapters clearly.

Earlier in the sutra, [we learned] that if we know what our goal is, if our direction and destination are clear to us, we will not lose our way along this path. So, we must always be mindful!

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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20190712《靜思妙蓮華》末世法師 精進求法 (第1651集) (法華經·隨喜功德品第十八)
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