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 20190716《靜思妙蓮華》直心向道 勤行持善 (第1653集) (法華經·法師功德品第十九)

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20190716《靜思妙蓮華》直心向道 勤行持善 (第1653集) (法華經·法師功德品第十九) Empty
發表主題: 20190716《靜思妙蓮華》直心向道 勤行持善 (第1653集) (法華經·法師功德品第十九)   20190716《靜思妙蓮華》直心向道 勤行持善 (第1653集) (法華經·法師功德品第十九) Empty周一 7月 15, 2019 8:51 pm

20190716《靜思妙蓮華》直心向道 勤行持善 (第1653集) (法華經·法師功德品第十九)

⊙六根塵識清淨功德,直心向道,勤行持善,無有懈怠,名常精進,是為此品當機之者。
⊙「爾時佛告常精進菩薩摩訶薩:若善男子、善女人,受持是法華經,若讀、若誦、若解說、若書寫。」《法華經法師功德品第十九》
⊙此以自能如法修持,並勸人隨喜,如所行持功德,隨其分量,隨分所得,故由常精進菩薩為當機者;以告大眾。
⊙若能常時憶念持心精勤,恆時勤修持,修行五事;受持:堅守不失法則。讀:則文字熟悉明諦。誦:則吟頌銘憶義味。解說:文義詮釋理趣。書寫:潤述精微妙法。是五種法師之行。
⊙內有宿因種子,外借佛法薰習,恆常勤行精進一心求法。
⊙每品各有緣起:〈如來壽量〉及〈分別功德品〉、〈隨喜功德品〉等,皆佛果之德,非等覺菩薩不足知之,故佛告彌勒。
⊙《法華經》二十八品中之第十六品,四要品之一。說如來於久遠前成佛,其壽量不可思議。此稱為開跡顯本,一經中於此始開八相成道垂跡之化身,而顯久遠實成之本。

【證嚴上人開示】
六根塵識清淨功德,直心向道,勤行持善,無有懈怠,名常精進,是為此品當機之者。

六根塵識
清淨功德
直心向道
勤行持善
無有懈怠
名常精進
是為此品
當機之者

菩薩,精進啊!精進是我們學佛最重要的方向。學佛我們若沒有精進,就像一位想要找你的至親,你原地踏步,用念的絕對是不會到達,還是要起步行動,才能夠找到,我們真實所要找的源頭根本。所以我們一定要起於行動,精進,身體力行,路要走才會到,所以我們要開始用精進的心。「六根塵識清淨功德」。六根,我們在一個人的身體具足六根,這是多麼幸福的事情啊!六根具足,一個人的形相,能夠很圓俱,很完整,能夠讓我們發揮,人間所有的功能,就是不能缺這六根。六根就是眼、耳、鼻、舌、身、意。看到形形色色,我們心看到歡喜;看到路,那邊的路與這條的路,是不是有通?中間有什麼?有橫的一條溪或者是一條溝?我們若沒有眼睛看好,直的路走,橫的溝,我們若沒有看到,那也是很危險。

所以眼,眼根就是好好讓我們辨識方向,能夠讓我們認識,外面的境界等等、等等,長短、方圓,是美、是醜,都是在這個眼根去分別,所以我們的眼睛是很重要。還要「直心向道」。不是只有眼根而已,這個地方所說的是六根,除了眼,還有耳,耳朵。耳朵若沒有聽到,這世界都沒有聲音,與人無法互相交談,這就是已經有障礙了。所以一定要耳朵聽得到,聽到我們自己說的話,聽到別人說的話,也能夠聽到,大地形形色色的聲音,這就是耳根。

鼻子,我們鼻子除了呼吸以外,還有是香、是臭?這鼻根也是很重要。舌,舌根讓我們想吃,知道甜、知道鹹;舌根靈活讓我們說話方便等等。這全都是在我們的身體上。再來就是身,身根,這個身,若沒有身體,其他的五官要擺在哪裡呢?要有這個身體。有這個身體,我們有手、腳,就是還要有心意;有心意,覺得看到這條路平坦好走,我的心意指導著要向前走,兩隻腳就會向前走。看到什麼東西,覺得想要取著它,心意一起動,雙手伸出去,將那個喜歡的東西拿來,欣賞這朵花的漂亮等等,這全都是從心來指揮,所以叫做意根。

所以眼、耳、鼻、舌、身、意,這合起來叫做六根,六根要清淨。若這樣,我們的六根,我們所發揮出去的都是很方便,也能夠造成一切功德。因為它有這樣好利用,而我們要利用在哪裡呢?「諸惡莫作,眾善奉行」。我們有我們的意根,時常能夠警惕我們,壞的事情不要做,而好事,我們要發心。身體、心意向前去精進,做你應該做的事情,這都需要六根來完成;我們一生想要做的事情,這就是需要六根,六根能夠完成我們的一切。

所以既然六根具足,我們必定要「直心向道」。我們既然發心,我們發心就是要學佛,學佛一條的覺道,這條覺道,你若能夠從六根清淨開始,一心向道,行菩薩道,入人群好好沒有偏差向前,那自然我們直走菩薩道,就到達了我們所要追求──無上正等正覺,與佛同等這個心靈的境界,這必定要靠我們「直心向道,勤行持善」的功德。我們既然發心向前走,就沒有懈怠,我們必定要勤修精進,若這樣這才是我們修行的方向。精進是很重要。

(二0一八年)我們有一群菩薩,將南非所見聞,與南非的菩薩,不論是華裔的,我們的華商,或者是他們當地本土菩薩,大家互動說出了人人所看到的,他們所見證的來說、來分享。在南非,八個非洲系統的國家,慈濟人都全部集合過來,在約堡見習、培訓精進,不可思議的就是我們臺灣,有一位在南非經商,是我們的慈濟人李慶隆先生。他們夫妻就是這樣發心,將他們的事業成就了,有買一塊土地,而這塊土地將來發展性很大。現在政府已經在那裡規畫,開通大路了,也離機場又沒有多遠,在那個地方將來除了交通方便,人群聚居,等於是一個都會區。

他那塊土地有四甲多,那在做的生意是進口轎車。轎車若進來,總是要給它一個,很安全的建築物,進口進來就要有放的地方。這有好幾間,每一間都幾百坪,很大,所以他想:在那個地方,也是慈濟可以利用的地方。他開始想:年紀也比較大了,應該要將生意稍微縮減起來,這個空間就捐給慈濟。很好用,這次等於將它,完成一個菩薩的大道場。在那個地方,他們雖然還是克難中,只是有空間,不過這位李居士很有心,他將那個大空間,原來在放東西一格一格,全都清走。稍微整理一下就是通鋪,而這個通舖一層、兩層,很安全。他們還很用心,寢具都準備得很舒適,又乾淨又開闊,尤其是在那個地方的環境,也還是很美。

看到他們在那個地方,在培訓精進,就不用像往年在外面搭帳棚,沒有廁所,到處就是很不方便。十個國家的菩薩就全都抵達,尤其是加上了臺灣慈濟人,菩薩群也抵達了,所以這個地方是一個好道場。真的是因緣!才來向師父表達:「我想要將這塊土地捐給慈濟,請師父您要接受。」開始時我還擔心:這麼大的土地,到底在那裡要做什麼?原來菩薩早就安排了。非洲,我們要如何去濟貧教富?要如何轉貧為富?

那個地方,很多很有智慧年輕的孩子,很善良、很單純,我們要如何將這些青年,將他們訓練成了人人有愛,人人願意為社群投入?我們才是需要,要有這樣的一個培訓中心,才在這麼想,就有這樣的菩薩現身了。這麼好的土地他捐出來,及時讓我們用得到。當地的華人,就是華商,在那個地方看到慈濟人,以及我們資深的臺商,他們鍥而不捨在做慈濟,他們很精進。以前師父常常說過了,二十多年前,真正坎坷的路,他們不畏艱苦。這條道開出來了,路雖然很坎坷,但是他們一心精進,撥開了重重困難,他們撥開了,而同時也帶出了一群,第一梯次、第二梯次、第三梯次等等,一群的菩薩。他們很有智慧。儘管他們年齡,看來好像比較大,不過,他們很單純,他們很有愛心,他們很有智慧,他們很善良等等,憑著這些條件接觸到慈濟,他們很願意。

我們常常在我們的大愛電視,看到這群白裙、藍衣白領,這一群,你們可以看到他們,不論是下村莊、爬山,儘管很困難,交通很不方便,他們發揮愛,如何爬?無法形容,要如何下來?他們很有智慧。他們在那個山坡地,要再繞一大圈實在很遠,他們就用紙板,這樣鋪在那個山坡地上面,人坐在紙板上,這樣讓它整個滑下來。這實在是很有創意。但是他們除了,用這樣來作為交通,作為他們快樂,就像在童年一樣,遊戲人間,但是富有大愛的菩薩,真的是很精進。

他們所住的地方都是很簡陋的。我們的臺灣人去,很佩服,見證這種的刻苦耐勞,一心精進,為善付出無所求,很輕安自在,他們已經看到了。我們臺灣曹居士,他常常在國際間(賑災),這次在南非,他非常的歡喜,與這群菩薩相處得很歡喜。

還有我們的委員菩薩,她也是見證,見證在那個地方,真的是看到心靈富有,如處天堂;人是很貧,很窮,卻是看到他們心靈的快樂。看到他們去訪貧,會這樣邊走邊唱歌,問他們:「你們是在唱什麼?」他們在唱的是大愛,付出無所求,大愛。這樣很快樂,從起步就一直唱,邊唱歌邊這樣走很不好走的路,但是很快樂,去到那個需要幫助的人家庭。與我們臺灣一樣,很勤,該打掃的,幫忙打掃,整理好,乾淨;該洗的要洗,同樣污垢的身體也讓他乾淨了。這種疼惜貧困、病苦的人,這種心無掛礙,非常的快樂,他們看到了,所以如處天堂,知足無憂。與他們說話,問起來他們沒有一個埋怨,說:「我這個不夠而那個我欠缺。」都沒有,整天就是一直笑,很歡喜。讓人更加感動的是甘願付出,那種甘願付出,我們可以想像中了解,又是安貧樂道。

這是很多人分享,在那個環境中,真的到處所看的是很貧,卻是看到最快樂的人群,這是很不可思議。所以我們能夠看到,這麼精進的菩薩,我們更得要勇猛心,勇猛精進。所以我們說,我們現在要進去說的法,那就是精進。當機者就是常精進菩薩,所以叫做「無有懈怠,名常精進,是為此品當機之者」。所以要記得,我們現在開始就要好好注意,我們的六根、塵、識,我們要時時就要清淨功德;口不能說是非,耳朵不需要去聽污濁的事情。我們這舉一就包括六根全部。好好地勸人說好話,我們自己要好好聽經、勸人聽。

同樣的道理,我們要「直心向道」,要「勤行持善」,要一直轉往好的要做。沒有懈怠,名叫做「常精進」。未來的當機者是常精進菩薩,我們人人都能夠做一個,叫做常精進的菩薩。

這就是這品,我們將要開始說下去,我們要用心來看這段文:「爾時佛告常精進菩薩摩訶薩:若善男子、善女人,受持是法華經,若讀、若誦、若解說、若書寫。」

爾時
佛告常精進菩薩
摩訶薩
若善男子 善女人
受持是法華經
若讀 若誦
若解說 若書寫
《法華經法師功德品第十九》

這段,剛剛說過了,常精進菩薩。佛陀認為現在進入了,〈法師功德品〉,一定要有一個當機者,應這個根機要來講這個教法,佛陀要找這個,根機能夠領受的人。就像前面都是對彌勒菩薩說話,因為彌勒菩薩當來要成佛,現在就是常精進菩薩,他的根機適合在這段文的對機,當機者。

此以自能如法修持
並勸人隨喜
如所行持功德
隨其分量
隨分所得
故由常精進菩薩
為當機者
以告大眾

常精進菩薩是一位大菩薩。所以佛陀以常精進菩薩,為當機者,讓大家集中精神;六根注意了,身體要坐好、耳朵要注意、眼睛要看,找哪一位是常精進菩薩,看看是誰?佛陀開始呼喚了,大家要趕快看誰是當機者。佛陀所要說的法集中在這個人,也是啟示人人,要集中六根精神好好聽。

「此以自能如法修持,並勸人隨喜,如所行持功德,隨其分量,隨分所得,故由常精進菩薩,為當機者」。因為常精進菩薩,適合是這樣的人。佛陀在前面沒有指明誰是這樣的人,現在來到這一品,佛陀開始就等於明白讓大家知道。如法修持,他不只是自己精進,還勸人隨喜,勸人精進、勸人隨喜,所行的功德,這就像常精進菩薩一樣。「隨」,他行,所修行是如何修?是很精進修呢?或者是應付?就是有修,有就修,沒有就停,這種應付式的修行,名相上的修行。不是哦!是真實修的,不是名與相,不是出家一個形相、一個名字,這樣我叫做在修行者,不是哦!他出家修行,他是真實如法受持的人,已經發菩薩心了,是真修行者。所以「隨其分量」,他到底真修的心、真實行的功德到底有多少?

這個「隨其分量,隨分所得」,任何一個人所說的精進,不是我說多少就算多少,不是。是你做多少,你才得多少,是你修多少,得多少。所以,「故由常精進菩薩,為當機者」。常精進菩薩,他就是已經修多少了,已經得多少,他堪得為大家典範的人,所以他稱當機者,也就是常精進菩薩,用這樣來向大眾提醒。所以這樣說:「若善男子、善女人,受持是法華經,若讀、若誦,若解說、若書寫」,這是有五項,這是有善心的人。修行也有二眾,有比丘、比丘尼;在家也有二眾,優婆塞、優婆夷。這些都稱為「善男子、善女人」,這合起來叫做「四眾」,其實分成了在俗與修行,各分二眾。所以,「若能常時憶念,持心精勤」。若能夠這樣常時,時常,就是這樣心中在憶念,就是記憶著法要這樣修,就是要這樣的精進。這「恆時」就是長久長久的時間,還是這樣在勤修持,這種修行用五種方式,這樣來算為他是勤修的人,因為這是很根本。

若能常時憶念
持心精勤
恆時勤修持
修行五事
受持:
堅守不失法則
讀:
則文字熟悉明諦
誦:
則吟頌銘憶義味
解說:
文義詮釋理趣
書寫:
潤述精微妙法
是五種法師之行

我們要修行,第一個條件就是要堅持,守好我們的法則。所以「受持」的意思,就是要「堅守不失法則」。我們是修行者,我們的本分事,我們該做、不該做?法則,我們要很清楚。這個守規律儀就是法則。我們要再讀,時時要讀,因為法必定是要有聚集經典,這是佛陀他要勉勵未來的人。經,《法華經》,也是未來的人去編輯的。所以現在不論是集經的人,或者是佛陀的意,總是要我們的心很堅持,我們要不斷地讀,要將這個文句刻入心來。

雖然佛陀的時代,沒有寫書出來給你們看,也還沒有當場記錄的,不過這是未來結集的經典,提倡我們:「佛陀當初是這樣說,已經編輯為書了,所以你們要根據,這個記錄的經文好好去讀。」所以「讀」,讀已經成為文字了,而我們有這個文字,可讓我們依據,所以我們要好好從文字上,去接觸道理,明白道理的內容,所以,「文字熟悉明諦」,很明白當中的道理。

而讀以外,不是讀了就過了,我們要再誦。讀是靜靜地讀,靜靜地讀,讀了過去,不記得了。我們還是要誦出來,不論長行文或者是偈頌的文,我們都要大聲讀。我們若大聲讀出來,我們能夠常常記得住,也能夠銘刻回憶。在這個經文之中,到底它的意義是什麼?能夠再回憶。誦出來,出聲誦,不只是讓我們銘記,記憶在我們的內心,其實大聲誦出來,天龍八部也可以分享到,佛法原來是這樣。因為我們的誠意,心聲上達諸佛菩薩、天龍護法聽,這就是誦經要出聲讀出來。還要再解說,「文義詮釋理趣」。因為你讀也好、誦也好,總是有讀、有誦,我們還得要解說。因為經文很深,我們要解說,人人才聽懂。讀的是自己讀,誦的是自己誦,解說出來別人聽得到,也了解得出來,還幫助自己恢復記憶,這有這樣的好處。

而再來就是要「書寫」,書寫,那就是能說法之後,他若再從字他要講的法,將文字寫出來,這樣又再更能夠,「潤述精微妙法」。解說出來,聽,聽進去了,經能夠說,說了之後,將它變成書。就是一本一本的書,我們都能夠這樣將它寫出來,能夠再將那個內容更加微細,利用文字這樣寫,描述內心,最精細、最微徹的妙法。能夠這樣將它寫出來,這利益後代的人就更大。這就是「五種法師之行」,就是「受持是法華經,若讀、若誦、若解說、若書寫」,這前面這樣說過了。我們要好好受持,要讀、要誦、要解說、要書寫,這一段一段,五項若都能夠具足了,這就是法師。這種法師,修行五種重要的方法,這修行不能離開。

內有宿因種子
外借佛法薰習
恆常勤行精進
一心求法

「內有宿因種子,外借佛法薰習」。這我們前面也這樣告訴大家,我們人人過去生都有修行過,所以我們心「內有宿因種子」。過去生,我們已經有種了這樣的因了,已經有播了這樣的種子,有這個的因,所以又再有外面的緣;外面我們就藉著與佛法有緣,我們好好來聽。聽法,聽了以後,我們還能夠這樣長久入心,時常精進,這「一心求法」。這就是我們學佛者,修行最重要的。所以,「每品各有緣起」。

每品各有緣起:
〈如來壽量〉
及〈分別功德品〉
〈隨喜功德品〉等
皆佛果之德
非等覺菩薩
不足知之
故佛告彌勒

每一品都有它的因緣,現在開始將要說法師功德。就像前面第十六品,〈如來壽量品〉,再接下來的教法,就完全能夠感受到,人人本具佛性。我們的真如與佛的本覺要會合,就是要從〈如來壽量品〉;過去無量劫的修行,一直要說他壽命多長,無量啊!就是〈壽量品〉說完沒有多久,才提出了「壽量寶藏」,也就是佛陀說他壽無量,是法身,法身無量。只要佛法入心,不是算我們人間幾歲,是法我們已經接受多少了。我們現在還是要把握時間、利用生命,來體會佛陀所說法,將佛的法入我們的內心,成為我們的慧命,期待我們人人壽無量。佛是壽無量,無量壽。

還有,接下來的〈分別功德品〉,〈分別功德品〉將功德,我們如何修行一一去分別。還有隨喜功德,〈隨喜功德品〉,我們才剛剛結束而已。自己修行,勸人修行,還得要歡喜。那種寬大的心胸,包容一切,這種內修外行的精進,這就是在〈隨喜功德品〉。這幾品已經入本門來了。所以,「皆佛果之德」。現在開始都是說佛果的德,你如何修,能夠與佛果來會合這個德。這就是我們要好好用心聽,文字好像看起來就是這樣,但是每一項都具有很深的意義,所以「皆佛果之德」。經文的內容一直都有,隱藏我們的真如與佛的本覺,顯示佛德,這我們只要用心去體會。

所以,「非等覺菩薩不足知之」,不是等覺以上的菩薩無法了解。所以要很耐心,要說很多的話,來適合在這個經文之中。就像我們剛剛在說,南非那群的菩薩,在外面的條件實在是很貧困,但是他們接觸到佛法之後,他們能夠很歡喜付出,在很貧困的地方如處天堂;付出,他們快樂,安樂行。這就是雖然還是凡夫,是在因果中,過去他們的福到底多寡?有福的人,生在富有的社會,但是有智慧,沒有福因,他可能就生在那個地方,還有外緣會合起來了,他就可以一接觸到佛法,他會很歡喜,他會如法受持,他願意投入,自修、勸人修。

也又聽到他們說,他們的進出,很有行儀,而且都是舉步就是唱靈山會(慈濟歌選「佛在靈山」),《法華經》的偈文,他們就這樣唱出來了,他們這樣的修行方法,也是在精進。眾生真如本性平等,要來會合佛心,人人都可修行,人人都可得佛德。這就是我們要知道,從外面以事會理。這叫做本門,第十五品之前就是說事,來到這裡都要說理,真的要會合與佛同等的德行,這樣來為我們解釋。所以,過去都以彌勒菩薩為當機,因為彌勒是等覺菩薩,將要成佛了,所以這樣的根機,能夠體會在本門來的經典。可見我們就知道,現在常精進菩薩,他也應該是等覺菩薩,現在要說〈法師功德品〉,也以常精進菩薩為當機者。

《法華經》
二十八品中
之第十六品
四要品之一
說如來
於久遠前成佛
其壽量不可思議
此稱為開跡顯本
一經中於此
始開八相成道
垂跡之化身
而顯久遠實成之本

《法華經》,「二十八品中之第十六品」,〈壽量品〉,是《法華經》二十八品中,重要的四品之一。所以大家要記得,要去用心了,所以,說如來於久遠劫前成佛,「其壽量不可思議」。這〈壽量品〉就是在說,過去如來是如何修行過來,所以法無量。「此稱為開跡顯本」。從〈壽量品〉開始,就將過去的方便法除掉了,那個「跡」已經撥開了,現在專心要入本門。所以,「一經中於此,始開八相成道垂跡之化身」。應人間所需要,與我們人間都一樣,他化身來人間。「而顯久遠實成之本也」,這現出了久遠劫來就修行。這是到第十六品〈壽量品〉,才轉過來,顯示了其實佛,成佛,已經很久了。所以我們要很用心去體會,佛出人間不是靠因緣而已,他是要靠真本領,在很久以前他就已經修行,一直來,來到現在,眾生的因緣成熟,他現相化生人間,我們這個道理要清楚。記得,「精進」,就是我們現在要進入,這個本門的第一階段,大家要時時多用心!


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Explanations by Master Cheng-Yan
Subject: Walking the Path with a Straightforward Mind (直心向道 勤行持善)
Date: July.16.2019

“[Through the interplay of] our Six Roots, the Six Dusts and our Six Sense-Consciousnesses, we seek pure merits and virtues. We must walk the path with a straightforward mind and diligently practice and uphold goodness. When we never become indolent, this is known as ‘Constant Diligence,’ which is [also the name of] the recipient of the teachings in this chapter.”

Bodhisattvas, we must be diligent! Diligence is the most important direction for Buddhist practitioners. As Buddhist practitioners, if we are not diligent, it is like going to visit a close relative; if we walk in place, there is no way we will arrive just by thinking. We still need to pick up for feet and walk. Only then can we reach the true source that we are seeking. So, we must take action; we must be diligent and put the teachings into action. We must walk upon the path in order to reach [our destination]. We must begin with a diligent mindset.

“[Through the interplay of] our Six Roots, the Six Dusts and our Six Sense-Consciousnesses, we seek pure merits and virtues.” It truly is a very blessed thing for our bodies to be replete with the Six Roots. When we are replete with the Six Roots, our appearance will be very harmonious and perfect, and we can fully make use of our abilities in this world. We cannot be lacking in our Six Roots. The Six Roots are the eyes, ears, nose, tongue, body and mind. We see all manner of shapes and forms, and we give rise to joy. When we see a road, [we may wonder], “Is that road over there connected to this one? What is between them? Is there a creek or a ditch lying horizontally in between?” If we do not look carefully as we walk on a straight road, if we do not see the horizontal ditch, it is very dangerous. So, our eye-root allows us to recognize our direction and to recognize things in the external world and so on. Whether things are long or short, square or round, pretty or ugly, we perceive them with our eye-root. So, our eyes are very important.

We must also “walk the path with a straightforward mind.” It is not just about our eye-root; what this part is discussing is our Six Roots. Besides the eyes, there are also ears. If we are unable to hear, our world will be without sound, and we will be unable to interact with people. This would already be an obstacle. So, our ears must be able to hear, to hear ourselves speak, hear others when they talk to us and hear all the different sounds of nature. This is our ear-root.

When it comes to our nose, apart from using it to breathe, [we can smell] if something is fragrant or foul. So, our nose-root is also very important.

Our tongue-root makes us think of eating and lets us know if something is sweet or salty. Our tongue-root moves very freely and makes it convenient for us to speak. These are all parts of our bodies. Then, we have our body-root. Without this body, where would our five sense organs go? We need the body. With our bodies, with our arms and legs, we also need our minds. With our minds, we feel that this path is flat and easy to walk upon. Our minds direct us to go ahead, and our feet will move forward. When we see something, we feel that we want to acquire it. Our minds give rise to the thought, and our hands reach out to take this thing that we like, to enjoy the beauty of a flower and so on. All of this is directed by our mind. This is called our mind-root. So, the eyes, ears, nose, tongue, body and mind together are called the Six Roots. These Six Roots must be pure.

This way, we can easily make use of our Six Roots and also create all merits and virtues. Because we can put them to use easily, how are we to use them? We must “refrain from all evil and do all that is good.” Our mind-root can constantly help remind us to not do bad things. As for good deeds, we must form aspirations [to do them]; We must diligently advance with our body and mind and do the things that we should do. These are all accomplished with our Six Roots. Everything that we wish to do in our lives requires our Six Roots. The Six Roots help us accomplish everything in our lives. So, since we are replete with our Six Roots, we must “walk the path with a straightforward mind”. Since we have formed aspirations, we must make aspirations to learn the Buddha’s teachings, the Buddha’s path to awakening. On this path to awakening, we must begin by purifying our Six Roots, following this path wholeheartedly and walking the Bodhisattva-path. We must go among people and steadfastly continue forward without going astray. By continuing straight on the Bodhisattva-path, we will naturally attain what we seek, supreme, universal and perfect enlightenment, the sake spiritual state as the Buddha. This certainly depends on our merits from “walking the path with a straightforward mind and diligently practicing and upholding goodness.” Since we have made aspirations to go forward, we cannot be indolent. We must earnestly advance with diligence.

This is the direction of our spiritual cultivation. It is very important for us to advance diligently.

A group of Bodhisattvas shared their experiences in South Africa [in 2018] [interacting] with Bodhisattvas there. Whether ethnic-Chinese businessmen or local Bodhisattvas, everyone interacted with one another and shared what they have witnessed. Tzu Chi volunteers from eight countries in Africa all gathered together in Johannesburg for introductory and advanced training. Amazingly, a Taiwanese businessman living in South Africa and also one of our Tzu Chi volunteers, Mr. Li Qinglong, along with his wife, formed aspirations [to donate a piece of land]. They had made their business successful and bought a piece of land. This piece of land has great potential for future development. Now, the government has already made plans and opened a major road through there; it is also not far from the airport. Besides being conveniently located, it is in a populated area. It is a metropolis. His piece of land is over four hectares in area. His business is in car imports. After he imports these cars, he needs to have a safe building to keep them in. He needs to store them somewhere after importing them. He has several of these storage areas. All of them are thousands of square feet in space; they are huge. So, he thought that Tzu Chi could also make use of this place. He started thinking, “I am getting old. I should start scaling down my business. I can donate this space to Tzu Chi. It is very useful.

This is like taking this space “to make one big Bodhisattva spiritual training ground.” In this place, although the conditions are still quite difficult just [by giving] that empty space, Mr. Li was very considerate. In that big space, He had completely cleared out [items from the shelving units]. After cleaning it up a little, it became an open sleeping area. There were two bunks and, and it was very safe. They were also very mindful; they prepared very comfortable bedding. [The sleeping area] was clean and roomy. This place also had a very beautiful environment. We see that, as they held their training there, unlike before, they no longer had to set up tents, outside, nor did they lack access to bathrooms and face inconvenience in every aspect. Bodhisattvas came from ten countries. There were also Tzu Chi volunteers from Taiwan; these Bodhisattvas also arrived. So, this was a great spiritual training ground. This is all due to causes and conditions. [Mr. Li] had just only told me, “I want to donate my land to Tzu Chi. Master, please accept it.”

At first, I was really worried. It was so much land. What could we use it for? It turns out, the Bodhisattvas there had already made arrangements. How can we help the poor in Africa to realize their riches? How can we turn poverty into wealth? There are many young people with wisdom there who are very kind and pure-hearted. How can we train these young people so that everyone has love and is willing to serve society? To do this we need a place like this training center. Just as I was thinking of this, a Living Bodhisattva appeared. He donated such a good piece of land to us and we were able to put it to use immediately. The local ethnic-Chinese businessmen saw how Tzu chi volunteers and our experienced Taiwanese businessmen persist in doing Tzu Chi’s work. They are very diligent. Previously, I have often spoken of [what it was like] over 20 years ago. It really was a tough path, yet they were not afraid of difficulties and opened up this path. Although the road was rough, they wholeheartedly and diligently advanced forward, pushing aside all kinds of difficulties. They pushed them aside, and at the same time brought out the first, second, third groups [of Bodhisattvas] and so on, a [big] group of Bodhisattvas. They have a lot of wisdom. Although they seem to be older, they are very pure-hearted. They are very loving, very wise and very kind. It was with these qualities that they encountered Tzu Chi and were very willing [to help others]. We often see on Da Ai TV this group of volunteers in white skirts and blue shirts white collars. We can see this group going into the villages and climbing up hills. Even if [the conditions] are very difficult and transportation is inconvenient, they exercise their love. How do they climb up? It is indescribable. How do they come back down? They have a lot of wisdom. On the hill, it is quite far to have to walk all the way around [to get down]. So, they place cardboard on the slope. They sit on the cardboard and slide all the way down. It really is creative.

But in addition to using this as their means of transportation, they also find great joy in it; it is as if they were in their childhood, playing effortlessly in this world. Yet, those Bodhisattvas, rich in great love, really are very diligent. The place they live in is very dilapidated. Our volunteers from Taiwan really admire them and testified to how they endure hardships, wholeheartedly advance diligently and give of themselves to do good without seeking anything in return. [The volunteers there] are free and at east. [Volunteers from Taiwan] saw this.

Mr. Cao from Taiwan often does international disaster relief. On this trip to South Africa, he was very joyful. He was so happy to work with this group of Bodhisattvas. One of our commissioner Bodhisattvas also testified how, in that place, she really did see those who are spiritually rich, as if they were in heaven. The people are poor, very impoverished, yet she saw the joy in their minds. She saw that, as they went to visit the poor, they were singing while walking. She asked them, “What are you singing about?” They were singing about great love, about serving without expectations and great love. They were so happy. They started singing when they started walking, singing as they walked on the rough roads. Yet, they were very happy going to the homes of those who needed help. Just like us in the Taiwan, they were very diligent [in the helping others]. They swept, cleaned and organized things, washing whatever that needed to be washed. They also helped bathe [people who needed bathing]. They care for those who are poor or suffering from illnesses. Their minds are without hindrances, and they are very happy. [Volunteers from Taiwan] saw this [The African volunteers] were like in heaven, content and without worries. When asked, they had no complaints at all such as, “I do not have enough” or “I am lacking this thing”. They had no complaints at all. They were smiling and joyful all day. What is even more touching is that they have the willingness to serve. That willingness to serve is something that we can understand; they are also at peace with poverty and take joy in this path.

A lot of people shared how, in that environment, what we see everywhere truly is great poverty, but we also see the most joyful group of people. This is unimaginable. So, by seeing such diligent Bodhisattvas, we should be even more courageous to diligently advance. So, the Dharma we are going to talk about now is about diligence. The recipient of the teachings is Constant Diligent Bodhisattva. “When we never become indolent, this is known as ‘Constant Diligence’. This is the name of the recipient of the teachings in the chapter”. So, we need to remember this. Now we must begin to pay earnest attention to our Six Roots, Dusts and Consciousnesses. We must always have pure merits and virtues. We cannot spread conflicts with our mouths, and our ears do not need to listen to defiled things. These examples [apply to] all Six Roots. We must earnestly encourage people to speak good words. We must earnestly listen to the sutra and encourage others to listen to it, too. It is the same principle. We “walk the path with a straightforward mind and diligently practice and uphold goodness”. We must always go in the direction of doing good and never become indolent. This is called “constant diligence”.

The future recipient of the teachings is Constant Diligence Bodhisattva. All of us are able to be a Bodhisattva who is constantly diligent. This is what this chapter is about, and we will continue talking about it. We must pay mindful attention to this passage.

“At that time, the Buddha said to Constant Diligence. Bodhisattva-Mahasattva, ‘Suppose there are good men or good women who accept and uphold this Lotus Sutra, reading it, reciting it, expounding it and transcribing it’”.

We just talked about Constant Diligence Bodhisattva. The Buddha felt that upon entering the Chapter on the Merits and Virtues of Dharma Teacher, it was necessary to have a recipient of the teachings. To teach the Dharma according to people’s capabilities, the Buddha needed to find someone with the capabilities to receive [the teachings]. This is like how He was talking to Maitreya Bodhisattva before because Maitreya Bodhisattva is going to attain Buddhahood in the future. Now Constant Diligence Bodhisattva had suitable capabilities for this sutra passage and could be a recipient of the teachings.

This describes those who can personally cultivate and uphold the Dharma while also advising others to take joy in it and the merits and virtues they attain by practicing and upholding it in this way. According to the amount [they cultivate], they will gain just as many [merits and virtues]. Thus, He had Constant Diligence Bodhisattvas, serve as the recipient of the teachings to teach this to the assembly.

Constant Diligence Bodhisattvas was a great Bodhisattva. So, the Buddha had Constant Diligence Bodhisattva server as the recipient of the teachings. He helped everyone focus their attention. They had to pay attention with all Six Senses, sit up with their bodies, pay attention with their ears and observe with eyes to find out who Constant Diligence Bodhisattva was. They looked to see who it was. The Buddha began to call to [Constant Diligence Bodhisattva], so everyone quickly tried to see who the recipient of the teachings was. The Buddha focused the Dharma He wanted to teach toward this person. This was also a reminder for everyone to focus their Six Senses to earnestly listen. “This describes those who can personally cultivate and uphold the Dharma while also advising others to take joy in it and the merits and virtues they attain by practicing and upholding it in this way. According to the amount [they cultivate], they will gain just as many [merits and virtues]. Thus, He had Constant Diligence Bodhisattva serve as the recipient of the teachings”. Constant Diligence Bodhisattva was suited to be this kind of person. Previously, the Buddha did not point out who this kind of person was. Now, in this chapter, the Buddha began to do so. He clearly let everyone know about [on who] could accept and uphold the teachings. not only does he himself advance diligently, but he also encourages others to be diligent and to rejoice for others. So, the merits and virtues attained are like those of Constant Diligence Bodhisattva. “According to his practice…”. How did he engage in his practice? Did he do so diligently? Or did he do it in a perfunctory manner, meaning he did it only when he had to and stopped otherwise? Did he engage in perfunctory spiritual practice, and practice in name and appearance only? No. He engaged in true practice, not just practice in name and appearance. He did not simply have the appearance and name of a monastic and called himself a spiritual practitioner. No. When he became a monastic and engaged in spiritual practice, he was one who truly accepted and upheld the Dharma. He already had a Bodhisattva’s heart and was a true practitioner. It says “according to the amount [they cultivate]”. How much was his true desire to cultivate and how many merits and virtues did he attain from truly engaging in spiritual practice? “According to the amount [they cultivate], they will gain just as many [merits and virtues]”. Our diligence is not dependent on how diligent we say we are; no. We attain only as much as we do; we attain how much we cultivate. “Thus, He had Constant Diligence Bodhisattva serve as the recipient of the teachings”.

Constant Diligence Bodhisattva had already engaged in much spiritual practice and attained much, so he was able to be a model for everyone else. Thus, he was the recipient of the teachings and [was known as] Constant Diligence Bodhisattva. [The Buddha] used this to remind everyone. So, [the Buddha] said, “Suppose there are good men or good women who accept and uphold this Lotus Sutra, reading it, reciting it, expounding it and transcribing it”. These are five things that [people practice]. Here, [the sutra talks about] kind-hearted people. There are two groups of [monastics], bhiksus and bhiksunis. There are also two groups of lay practitioners, upasakas and upasikas. They are all referred to as good men and good women. Together, they make up the fourfold assembly. In fact, [the fourfold assembly] includes monastics and lay practitioners, both of which include [male and female] groups. “If they constantly keep it in mind, and maintain a diligent mindset” means that they should constantly keep these thoughts in their minds, remembering how we must cultivate the Dharma. This is how we must advance diligently.

“Always” means that, over a very, very long time, we must always cultivate and uphold the teachings. There are five methods of spiritual practice that qualify one as someone. These [five methods] are the fundamentals.

If people constantly keep it in mind, maintain a diligent mindset and cultivate and uphold it always, they will practice five methods. Accepting and upholding: They persevere in upholding the principles without fail. Reading: They are familiar with the text and clearly understand its truths. Reciting: They chant, recite and engrave its meaning into their memory. Expounding: They explain the meaning of the text and illustrate its principles and direction. Transcribing: They elegantly describe the subtle and wondrous Dharma. These are the five practices of Dharma teachers.

In our spiritual practice, the first thing we need is persistence in upholding the Dharma’s rules. So, “to accept and uphold” means that we must “observe the Dharma’s rules without fail”. We are spiritual practitioners. When it comes to our duty and what we should and should not do, we must be very clear on the Dharma’s rules. Following the rules and disciplines is [obeying] the Dharma’s rules. We must read [the sutra] again; we must constantly read it because the Dharma is compiled in the sutras. This is the Buddha encouraging the people of the future. The Lotus Sutra was also [compiled] by people in the future. For us in the present, whether [the intent of] those who compiled the sutra or the Buddha’s intent, [their hope was] that we always have firm resolve. We must constantly read and engrave the lines and words in our hearts. Although when the Buddha was alive, there was nothing written for us to see and no transcribers on site, the sutras compiled later on encourage us, “This is what the Buddha said when He was alive”. It is already edited into a book. So, you must earnestly read the words that are recorded here”. So, we read what has already been written down. We have these words for ourselves to reference. So, through the text, we must earnestly connect with the principles and understand the content of the principles. They are familiar with the text and “clearly understand its truths”. We must understand the principles within very well and should not stop at just reading. We must also recite. Reading is done silently. If we silently read, after we are done reading, we may forget it. We must still recite it. Whether it is the long-form prose or the verses, we must read them aloud. If we read them aloud, we will be able to always remember them and engrave in our minds the meaning behind the sutra passage. We will be able to recall it. By reciting it aloud, we are not only engraving it in our minds; in fact, by reciting it aloud, the eight classes of Dharma-protectors can also [understand] what the Buddha-Dharma is actually like. Because of our sincerity, the words of our heart reach and are heard by all Buddhas, Bodhisattvas and the eight classes of Dharma-protectors. Thus, we must recite the sutras aloud. We must also expound them. [We must] “explain the meaning of the text and illustrate its principles and direction”. We may read or recite the sutras, but in addition to reading and reciting, we must also expound them. Because the sutra passage is very profound, we must expound it so that everyone can understand it. We read and recite it for ourselves, but when we expound it, others can hear it and understand it as well. It also helps us refresh our memory. This is the advantage [of expounding].

We must also transcribe [the sutra]. To transcribe is when, after we are able to tech the Dharma, we transcribe the Dharma we teach into words. Then, we will be able to elegantly describe “the subtle and wondrous Dharma” even more. After [others] explain the Dharma we listen and take it to heart. We are able to teach the sutra, and after teaching it, we can make it into a book. Book after book, we are able to write it out and. Book after book, we are able to write it out and make content even more subtle and intricate. We make use of written words to describe the most intricate, subtle and wondrous Dharma in our minds. If we are able to write it out, it is an even greater benefit to later generations. These are “the five practices of Dharma teachers”.

They “accept and uphold this Lotus Sutra, reading it, reciting it, expounding it and transcribing it”. We mentioned this previously. We must work hard to accept and uphold, read, recite, expound and transcribe [the sutra]. When it comes to these different [aspects], if we are replete in all five, this is what it means to be a Dharma teacher. Dharma teachers practice these five important methods. Their spiritual practice does not depart from this.

They [carry] their causal seeds from their past lives inside themselves, and outside themselves rely on the Buddha-Dharma permeating them. Through constant, diligent practice, they whole-heartedly seek the Dharma.

“They [carry] their causal seeds from their past lives inside themselves and outside themselves rely on the Buddha-Dharma permeating them”. We have mentioned this to everyone previously. Everyone engaged in practice in their past lives, so our minds “carry our causal seeds from our past lives inside”. In our past lives, we already planted these causes. We already sowed these seeds. We have this cause, and in addition, we have external conditions. Outside ourselves, we rely on our affinities with the Buddha-Dharma and earnestly listen to it. After listening to the Dharma, we are able to take it to heart for a long time and constantly advance diligently. This is how we “whole-heartedly seek the Dharma”. For Buddhist practitioners, this is what is most important in our spiritual cultivation. So, “Each chapter originates” “from its own karmic conditions”.

Each chapter originates from its own karmic conditions: The Chapter on the Tathagata’s Lifespan, the Chapter on Distinguishing Merits and Virtues and the Chapter on the Merits and Virtues of Joy all contain the virtues of the fruit of Buddhahood. Those who are not Bodhisattvas of Equal Enlightenment are unable to understand these. This is why the Buddha spoke to Maitreya.

Every chapter has its causes and conditions. Now we will begin talking about the merits and virtues of Dharma teachers. For example, starting from the teachings from the 16th chapter, on the Tathagata’s Lifespan, we can fully sense that everyone intrinsically has Buddha-nature. For our True Suchness to converge with the Buddha’s innate enlightenment, we must begin [by understanding] the Chapter on the Tathagata’s Lifespan. He engaged in spiritual practice over countless kalpas in the past, so we continually spoke of His infinite lifespan. Not long after we finished the Chapter on the Tathagata’s Lifespan, I brought up the idea of ‘lifespan treasury”. The Buddha said that He has an infinite lifespan, which refers to His infinite Dharmakaya. As long as we take the Buddha-Dharma to heart, it does not matter how old we are in the world; what matters is how much Dharma we have accepted. Now, we must still seize the time and make use of our life to realize the Buddha’s teachings, taking the Buddha’s Dharma into our minds and turning it into our wisdom-life. I hope that everyone has an infinite lifespan. The Buddha’s lifespan is infinite. After this [chapter], there is the Chapter on Distinguishing Merits and Virtues. The Chapter on Distinguishing Merits and Virtues distinguishes our merits and virtues in the way we engaged in spiritual practice. There is also [the Chapter on] the Merits and Virtues of Joy. We have just concluded the Chapter on the Merits and Virtues of Joy. We engage in practice and encourage others to do so, and we must also take joy in it. We must have this broad and open mind to accept all. We must advance diligently in our internal cultivation and external practice; these are [explained] in the Chapter on the Merits and Virtues of Joy. These few chapters have entered the teachings of the intrinsic. They “all contain the virtues of the fruit of Buddhahood”. From this point, [the sutra] is about the virtues of the fruit of Buddhahood. How do we cultivate ourselves to be able to converge with the virtues of the fruit of Buddhahood? This is something we must listen to very mindfully. The words may appear to be just as they are, but each word contains profound meaning. So, they “all contain the virtues of the fruit of Buddhahood”. The content of the sutra passages hides within it our True Suchness and the Buddha’s innate enlightenment and reveals the virtues of Buddhahood. We must mindfully seek to understand this. “Those who are not” “Bodhisattvas of Equal Enlightenment are unable to understand these”. Those who are not Bodhisattvas of Equal Enlightenment cannot understand it. So, the Buddha had to have great patience and give many teachings in this sutra that are suitable [for people to understand]. It is like what we were just talking about with those Bodhisattvas from South Africa. On the outside, they live in great poverty. Yet, after encountering the Buddha-Dharma, they are able to joyfully serve others, living in impoverished places as if in heaven. They serve others and practice peacefully and joyfully. So, they are still ordinary people subject to the law of cause and effect. How many blessing did they have in the past? Those who are blessed may be born into a wealthy [place] in society. Those who have wisdom, but lace blessed causes may be born in [impoverished] places.

However, when external conditions come together, once they encounter the Buddha-Dharma, they can be very happy and follow and uphold the Dharma. They willingly join in to cultivate themselves and encourage others to do so. We also heard them say that they conducted themselves with great etiquette. Furthermore, they sang [a song about] the Buddha at the Vulture Peak Assembly. Just like that, they sang they verses [inspired by] the Lotus Sutra. This is their method of spiritual practice, their way of advancing diligently. Sentient beings are all equal in their nature of True Suchness. This must connect with the Buddha’s mind. Everyone can engage in spiritual practice and attain the virtues of Buddhahood. This is what we must know, comprehending the principles through external matters. This is the teaching of the intrinsic.

Prior to the 15th chapter, the sutra was about matters; from this point on, it is all about principles. We truly must [attain] virtues equal to the Buddha’s. This is what [the sutra] explains for us. In the past, Maitreya Bodhisattva was the recipient of the teachings because Maitreya was a Bodhisattva of Equal Enlightenment and was about to attain Buddhahood. So, someone with that kind of capability is able to comprehend the sutra [passages] that come in the teaching of the intrinsic. From this we can know that, Constant Diligence Bodhisattva [mentioned now] is also a Bodhisattva of Equal Enlightenment. Now in the Chapter on the Merits and Virtues of Dharma Teachers, Constant Diligence Bodhisattva is the recipient of the teachings.

Of the 28 chapters of the Lotus Sutra, the 16th chapter is one of the four most important chapters. It tells of how the Tathagata attained Buddhahood a long time ago, and how His lifespan is inconceivable. This is known as opining up the manifest to reveal the intrinsic. It is at this point in the sutra where [the Buddha] set aside His Nirmanakaya, with which He manifests the Eight Aspects of Attaining Enlightenment, and revealed the intrinsic [body] that actually attained Buddhahood in the distant past.

So, of the 28 chapters of the Lotus Sutra, the 16th chapter, on the Tathagata’s Lifespan, is one of the four most important chapters of the 28 chapters in the Lotus Sutra. So, everyone must remember this and be mindful. The Tathagata attained Buddhahood distant kalpas ago. “His lifespan is inconceivable.” The Chapter on the Tathagata’s Lifespan tells how He engaged in practice in the past. Thus, the Dharma is infinite. “This is known as opening up the manifest to reveal the intrinsic.” Beginning with the Chapter on the Tathagata’s Lifespan, [the Buddha] eliminated the skillful means from the past. He set aside the manifest and focused on entering the intrinsic. So, “It is at this point in the sutra where [the Buddha] set aside His Nirmanakaya, with which He manifests the Eight Aspects of Attaining Enlightenment.” According to the needs of this world, just like us in this world, He manifested as a human. “[He] revealed the intrinsic [body] that actually attained Buddhahood in the distant past.” Here, He revealed that He had engaged in practice throughout distant kalpas. It is in the 16th chapter on the Tathagata’s Lifespan where the shift happens. This shows that the Buddha had actually attained Buddhahood a very long time ago. So, we must mindfully seek to comprehend this. The Buddha manifested in this world relying not only on causes and conditions but also on His true abilities. He had engaged in practice since long ago, all the way up to the present; when sentient beings’ causes and conditions were mature, He manifested in this world. We must clearly understand this principle and remember to “diligently advance.” This is our first step in entering the teaching of the intrinsic now. So, we must always be mindful!

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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20190716《靜思妙蓮華》直心向道 勤行持善 (第1653集) (法華經·法師功德品第十九)
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