Would you like to react to this message? Create an account in a few clicks or log in to continue.



 
首頁首頁  相冊相冊  Latest imagesLatest images  會員註冊會員註冊  登入  

 

 20190718《靜思妙蓮華》持經教者 悉除諸染 (第1655集) (法華經·法師功德品第十九)

向下 
發表人內容
月亮
版主
版主
月亮


文章總數 : 28897
年齡 : 70
來自 : 台中
威望 : 1661
注冊日期 : 2009-01-11

20190718《靜思妙蓮華》持經教者 悉除諸染 (第1655集) (法華經·法師功德品第十九) Empty
發表主題: 20190718《靜思妙蓮華》持經教者 悉除諸染 (第1655集) (法華經·法師功德品第十九)   20190718《靜思妙蓮華》持經教者 悉除諸染 (第1655集) (法華經·法師功德品第十九) Empty周四 7月 18, 2019 7:32 pm

20190718《靜思妙蓮華》持經教者 悉除諸染 (第1655集) (法華經·法師功德品第十九)

⊙根塵識隨境有染著,是名為濁穢無善德;今持經教者明根塵,悉除諸染獲淨功德。
⊙「是人當得八百眼功德、千二百耳功德,八百鼻功德、千二百舌功德、八百身功德、千二百意功德。」《法華經法師功德品第十九》
⊙「以是功德,莊嚴六根,皆令清淨。」《法華經法師功德品第十九》
⊙以是功德,莊嚴六根,皆令清淨:人身具得六根具足,皆有無量功能德用。但以善惡而分存藏識。
⊙隨有染著,名為濁穢,無善功德。今持經者,於六塵境,悉能遠離;故獲六千清淨功德,以為莊嚴。
⊙皆令清淨:以法師精勤,持是經,體解大道,發無上心,深入經藏,啟見聞覺知,證諸實相,六根具得清淨功德。
⊙如是無非真法,故云清淨。既云清淨,無增無減,六根互用,得大自在,不可思議。
⊙功德:即由功行所發生之果德。眼、鼻、身功德,不及耳、舌、意德之多者。以耳、舌、意三根,因對於妙法之義理,或能聞、或能說,或能證。所聞、所說、所證之義理無邊,即能聞、能說、能證之功德無邊。
⊙而眼、鼻、身之功行,則不如耳、舌、意功德。如耳能聞四方之聲,眼只見前方及左右方一半之色。因身根與境合觸方覺,意遍虛空,鼻僅通息,舌能發語宣演說法,如是理推之,可知。

【證嚴上人開示】
根塵識隨境有染著,是名為濁穢無善德;今持經教者明根塵,悉除諸染獲淨功德。

根塵識隨境有染著
是名為濁穢無善德
今持經教者明根塵
悉除諸染獲淨功德

我們這樣看應該了解,根就是我們的六根,塵就是外面的塵境 ,從根與塵、識這樣會合起來,隨著這個境有染著。眼睛看東西總是隨心意欲,就想要去取。這以眼根來說,就已經六根塵就全都一樣。我們六根對著六塵,就會有那種隨著染著,這常常在說,大家應該是清楚了。若是這樣,「是名為濁穢無善德」,我們修行,就是為了要去除這些無明;從我們的根與塵會合,起心動念就成了無明,就有染著。這是我們凡夫從塵境惹來的無明煩惱,這叫做濁穢。既然是濁穢,我們就沒有善德了,叫做「漏」。一段時間一直告訴大家「漏」。「漏」就是漏掉了,我們原來有清淨的智慧,就隨著這樣的濁氣、煩惱,這樣將我們流失掉了,我們的真如本性,將我們遮蓋掉了,所以叫做漏。有濁氣,就是有漏掉了,我們這種清淨的本性,讓這個煩惱一層一層遮蓋,就是智慧一分一分消失,所以叫做「無德」。

「今持經教者明根塵」。我們現在持經,我們了解經典,我們應該要好好受持,受持好我們本身,我們才能夠教別人去受持。我們的根,我們要很清楚,根、塵,我們要很了解,這就是我們持經者要帶人走,方向要清楚,我們若方向清楚,我們自己與別人,我們教他的人全都能夠了解,這樣「悉除諸染獲淨功德」,自然我們很多的染著,就能夠將它完全去除,得到「獲淨功德」;得到,如是修得,「得者,德也」,所修得的功德。這是期待大家能夠了解。我們要修行在六根塵是很重要,這個根對塵境,我們的心要保持,修行者要清楚人間事物、方向,這都在我們的六根之中,要用心!

所以前面的文就這樣說:「是人當得八百眼功德、千二百耳功德,八百鼻功德、千二百舌功德、八百身功德、千二百意功德。」

是人當得
八百眼功德
千二百耳功德
八百鼻功德
千二百舌功德
八百身功德
千二百意功德
《法華經法師功德品第十九》

我們在持經,我們就要很清楚,好好自持、教人持,好好讀、誦、書寫、講說,若能夠好好保持著清淨,我們在這六根之中,就有這樣的功德,用心來體會。

下面這段文說:「以是功德,莊嚴六根,皆令清淨。」

以是功德
莊嚴六根
皆令清淨
《法華經法師功德品第十九》

這就是說,我們人的身體,就是要具足這個六根,「人身具得六根」,這樣要很具足,才是一個人身體的完具,要不然缺一項,這六根之中缺一項,生活就苦了。當一個人來到人間,最重要就是六根要具足。「皆有無量功能德用」。我們若能夠六根具足,眼、耳、鼻、舌(等)全都具足,這樣我們要做事情就很方便了,何況做好事,做好事更需要六根健全。

以是功德
莊嚴六根
皆令清淨:
人身具得六根具足
皆有無量功能德用
但以善惡
而分存藏識

所以我們要很感恩,每天都要很感恩,我們的手、腳健全,我們的眼、耳、鼻、舌,都全部具足、健康,沒有欠缺,甚至眼也沒有病,耳也沒有病,鼻也沒有病,舌,口、舌都沒有病,這樣一輩子的生活,就可以很健全、很健康,很好利用。「唉呀!眼睛為何這麼模糊?看東西很不方便。」「咦,耳朵好像有較重聽,聽聲音不清楚了。」等等,這都叫做六根在衰敗,老化、衰敗了,這做事情等等,就更加不方便。

所以我們要珍惜,珍惜俱全的時候,都是健康的時候。有兩手,很健康的手,好事情,我們要趕快做;兩隻健康的腳,該走的路,我們要趕快走;聽法,我們耳朵還有聽到,好好趕快聽。很多事情,我們都要及時做,而我們若沒有及時做,其實人,人的身體一大不調就是病,病就是已經開始不調和、不聽使喚,這個時候就是樣樣都不自由,做不出來自己很滿意的事情,對人事也就很無法去付出。所以我們要好好把握,我們的六根健康,要趕快好事把握要做,該精進要趕快精進。我們若具足,「皆有無量功能德用」,這要清楚讀下去。有很多的功能,你能夠付出,付出才有所得,「得」就是「德」。只要你好好做事,有所得則就有德,這叫做「功德」。好事就是功,用功,自己內修用功,外行教他,這都是有所得,叫做「功德」。

「但以善惡而分存藏識」。常常說,我們所做的全都收納。善、惡一定有分,我們一輩子不是行善就是造惡,要不然就是空過時日。空過時日,我們等於負債,在人間有所負債。因為你什麼都無所事事,但是你一輩子對大地所生產的、養我們的生命,讓我們富足過生活,我們什麼事情都沒有做,這就是虧欠天地。天地養萬物,我們來,在天地中,來消耗天地間的物資,我們都沒有在付出。不是說「不是善就是惡,我也不要做善,我也沒有行惡,我沒有罪」。你是沒有罪,但是你有虧欠,這叫做空過時日;對天地間有所虧欠,對父母有所虧欠,對眾生有所虧欠。因為生活,身體來是從父母來,生活樣樣具足,是因為士農工商讓我們具足,要用、要穿、要吃全都具足,這都是大家的努力付出,我們來享受。我們竟然是無所事事,空過時日,這樣將來也歸納在藏識之中。大家要很用心了。

所以,善、惡全都存入在藏識,「萬般帶不去,唯有業隨身」。什麼叫做「藏識」?藏識就是業識,我們善業、惡業,無所事事,虧欠業都在其中。所以都是藏入在藏識之中。所以我們這個藏識,我們到底要藏什麼呢?我們將來所要帶去的,是什麼東西?佛陀已經為我們開示,在〈壽量品〉,佛陀就這樣教導我們。以他佛自己本身,已經無數劫以來,生生世世,這個身體在人間都是在修行,都是在為人付出,都是在用功,都是在行善,所以生生世世不斷累積,這歸入佛性真如。因為沒有染著,他就沒有在業力之中,分分在第九識中,那就是歸入佛性,就是覺性,就是真如。他不斷在自受持、教人持,還要隨喜讚歎。這就是佛生生世世來人間,他就是這樣不斷增長覺性,清淨真如本性。這就是修行的功德,付出,就是有歸納。

隨有染著
名為濁穢
無善功德
今持經者
於六塵境
悉能遠離
故獲六千清淨功德
以為莊嚴

再來就這麼說,「隨有染著,名為濁穢,無善功德。」我們若這樣在六根、在六塵,一直一直在染污,一直讓我們無明增長,又沒有善的功德,沒有造作。時日空過,只是一直在污染,污染人間,看到人間一切事物,來擾亂我們的心,我們的心動念就去造作,這都是連環這樣走。所以,「今持經者,於六塵境,悉能遠離」。我們現在持經,我們要好好認識這個六塵,我們不要去染穢到,不該取,不可取;心不該動,不可動。我們六根要顧守好,同時我們也要清楚不污染,但是我要清楚去付出,自受持,這就是持經所有的功德。就是好好持經,依教奉行,自修,還要教人修;勸他人修,還得要見聞隨喜,這都是在培養善根,所以悉能遠離染著。那就是好好培養我們的根塵,所造作無不都是自修、利行,這樣就是有功德。

所以,污染的去除了,清淨的增長,「故獲六千清淨功德,以為莊嚴」。這些若都功德具足,就是因為我們的清淨,六根塵都是清淨。不為惡就是為善,為善收納在我們的藏識中,尤其是清淨。

皆令清淨:
以法師精勤
持是經
體解大道
發無上心
深入經藏
啟見聞覺知
證諸實相
六根具得清淨功德

「皆令清淨:以法師精勤,持是經」。因為法師就是修清淨法。因為我們修行以法為師,也依法教人為人師,這叫做法師。我們這品叫做〈法師功德品〉,我們自己要自修持,還要教他人修。這法師,他就是要精勤。你要成為法師,你一定要精,精而不雜;勤,勤而沒有懈怠,就是要常常保持著精勤,這才是「持是經」。用這樣精勤,我們在這個經除了讀誦之外,我們平時是身體力行。因為「經者,道也;道者,路也」,大家起步動足無不都是,如是經所教育,經、法來教育我們。

因為這樣我們要「持是經」,就要「體解大道」。每天三皈依,難道不就是要體解大道呢?我們體解大道之後,就是要「發無上心」。不是只有自修、自利而已,我們要再教他、利他,人人彼此共修行。體解大道就要馬上發揮了,發無上心的功用,若能夠這樣,才有辦法徹底「深入經藏」。我們的心不受污染,所以我們能夠用很清淨的心,入經藏之中,這就是專心一志很用功。用功,不是只有在那裡,讀誦的深入而已,是開道、鋪路。這樣自行,自行道,鋪好路利他人平坦,能夠走上這一條的道路。所以最近一直告訴大家,要開道、要鋪路,就是自利,還是要利他行。

所以,「啟見聞覺知」。我們這樣若能夠入經藏,就是開啟了我們所看、所聽、所覺、所知。因為我們的心都很清淨,都沒有雜、沒有染著,所以我們看的、我們聽的,我們的感覺、所了解的,我們都能夠很精,沒有雜亂,這就是智慧,這樣就「證諸實相」。真正的道理要能夠去認識,那就是開啟智慧,你要開啟智慧要從知見,這個見解。聽覺,聽、覺悟之後所知道的事情,增長智慧,沒有雜亂全都是清淨,利己、助人。這種的見、聞、覺、知,全都是好事情,自己修也能夠勸人、助人,這「證諸實相」,道理沒有偏差。所以,我們「六根具得清淨功德」。我們若能夠這樣,我們的六根就清淨不受污染了。這就是我們真的要去身體力行,去用心,要用功。不光只是用心,「有啦,我都一直在想,我有在用心」,用心不是想,用心是要身體力行,沒有偏差,沒有錯誤,這樣才是真正的用心、用功。

如是無非真法
故云清淨
既云清淨
無增無減
六根互用
得大自在
不可思議

「如是無非真法」。我們了解實相,那就是很多都是真實法,我們所見、所聞、所覺、所知,無不都是真實法。這我們要很用心,在這真實法之中,好好去用功。既然說是清淨法。「既云清淨」,那就是「無增無減」。我們已經回歸真如、清淨本性,我們的真如本性原來就有,本來就是無增無減,所以這個「六根互用」。我們若全都能用清淨本性,來看外面的境界,也都是清淨的;我們用清淨的真如女來聽世間的聲音,都是清淨的海潮音。這全都是沒有增減,聲音都是微妙音,法如海潮,一波一浪,你若靜靜聽都有韻律;很多高低韻律,靜心來聽,好像在吟詩的韻律一樣。聽經或者是入經文之中,全部無不都是,我們平時生活的韻律。

像與非洲慈濟人在視訊,看到在太陽下,在那個地方,(演繹)「勤行頌」。哇,很壯觀,六百五十人在那個地方,同時(演繹)「勤行頌」。能念,唱出來,肢體也是很整齊。他們平時進入佛堂在精進,都是「佛在靈山莫遠求」,唱得很清楚、很明,沒有覺得他們是非洲的人在唱誦「佛在靈山莫遠求」,「人人有個靈山塔」,他們念得句句字字很清楚,那個韻律很美讓人很感動。看看非洲,他們就有辦法,將這樣的法用音樂的形態,他們收納在他們的身態,他們可以從身態表達出了,法那個韻律的形態出來。甚至每一項法,都是在他們的內心、在行動。譬如他們去看過、去關懷我們的法親,那就是志工要去看她。她沒有來,去看她的時候,才知道原來她的房子,就是那麼的簡陋,裡面什麼東西都沒有。有的東西,桌子,一塊板子架起來;不是桌腳,是用很多竹子等等這樣編起來,也沒有很整齊地編,總是,就是這樣疊,這樣頂起來的。

我們的菩薩說:「你這樣,難道不用幫你嗎?」她說:「不用哦!我是要幫忙人的人。」是很資深,很資深的菩薩,已經授證,很資深。但是她能夠過著這樣的生活,這家無四壁,連屋頂抬頭都可以看天。像這樣她的心富有,她出去在幫助人,很富足;她有兩隻健康的手,兩隻健康的腳可以去走,有她的口舌去安撫人。她什麼都沒有欠缺,什麼都是很富足,這就是她的心,心靈富有。這就是清淨,不增不減。本性,她的真如本性在利用,已經啟發出來,她已經將真如本性用在她現在,在非洲開闊一條道,她為勸大家:「大家來做好事,鋪好一條路。」這麼的資深。

他們那裡現在(二0一八年) ,志工是三千多人,看得是很感動,這是清淨法。雖然他們都在地上,那整個沙土,走過有腳印。穿的都是白褲,看他們席地而坐,這樣坐下來在那裡跪、那裡拜,站起來,沒有看到他們的白褲染髒了。我說連那裡的沙土都乾淨,都是清淨的,真的是很震撼人心,很感人。這清淨。若說到清淨,想到那片土地那裡的人,真的是清淨無染,所以,「無增無減」,是「六根互用」,這應該能夠用他們來形容。所以他們都很自在,非常自在,真的是不可思議。哪有辦法在這樣的環境,那麼的自在?真的是不可思議!這功德他們在那裡做很多。

那片土地整理得很美,他們的菜園很整齊,一根雜草都沒有。這麼大片,每一個菜畦,都這樣整理得整整齊齊,分寸沒有偏斜;每一株菜都很勇健,高麗菜種得這麼大顆,真的,那不是一時間去準備的,不是。

又讓我感動到,他們進行的一項,就是去割那個蘆葦。他們在地上曬,已經曬起來要做什麼呢?開始要編草蓆,已經有的編起來了。他們說要為印尼地震,他們編起來,這些就是要去賣,去幫助印尼地震,我更感動。這已經他們這段時間,從印尼地震他們開始做,你們想,感動人嗎?很感動人。所以這就是「功德」,身心有在進行,有在做,要利益他人。這光是看到就有功德,這種看到就歡喜,真的是隨喜,我們若能夠讚歎他們,這也是功德。他們這樣在做,很不簡單。

功德
即由功行
所發生之果德
眼鼻身功德
不及耳舌意
德之多者
以耳舌意三根
因對於妙法之義理
或能聞、或能說
或能證
所聞、所說
所證之義理無邊
即能聞、能說
能證之功德無邊

這個「功德」,就是「由功行所發生之果德」。因為他們行動,這樣完成起來,已經那個果德出來了。在我們這段文說,「眼、鼻、身功德,不及耳、舌、意」。眼、鼻、身這三項,都是八百功德,但是在耳、舌、意,它就有千二百功德,所以這個眼睛看東西,還受到障礙,現在在家裡面已經受牆壁障礙,我們就沒辦法看到外面。這就是我們的功用還有受礙。

鼻子就是能呼吸,知道香、臭,就是只有這樣而已。身,我們的身體障礙很多。路若較遠的,說:「我腳痠。」這高度若較高的,說:「我爬不上去了。」山崖若較深的,說:「我不敢下去啦。」這個身體什麼都沒有辦法。我們的身體人人都有障礙,身體也有老化的障礙等等。

所以,眼、鼻、身功德,不及耳、舌、意的功德。因為我們的耳根,能夠聽很遠很遠的聲音;若靜下來的時候,能夠聽法,聽法入心,讓我們知道該改過的;過去有錯誤,該改過,我們懺悔。能夠改過,我們能夠翻轉人生,從凡夫轉為聖人的道路,這就是聽來的耳朵的功德。而我們的舌呢,不是只有吃東西;最重要它可以說話。它能夠說得很清楚,讓人聽懂,因為這樣,舌能夠弘揚佛法、說善法,教他人成就,這就是舌的功德。而意呢?心意開解。我們接受到佛法之後,我們的心意能夠了解,又能夠想很多事情,很多的法能夠藏入我們意識中,這意的功德就很大。所以這樣我們就了解,是為何八百功德與千二百功德,為何眼、鼻、身及不上那個耳、舌、意呢?現在這樣說大家就清楚了。這合起來就是「六千」。所以好好用心來了解,自然,法雖然是很深奧,我們用心來體會,好好接受。

所以,「以耳、舌、意三根,因對於妙法之義理」。我們耳朵能夠聽法,舌能夠說法,而意能夠藏法。所以因為這樣,這個微妙的道理,我們能夠藏在心,能夠施於人,這全都是,就是功用,就是功德。所以,「或能聞、或能說、或能證」。證,那就是意解之後,深心意解之後,「對了,見證了,就是這樣」。所以,「所聞、所說、所證之義理無邊,即能聞、能說、能證之功德無邊」。要好好用心來了解。

而眼鼻身之功行
則不如耳舌意功德
如耳能聞四方之聲
眼只見前方
及左右方一半之色
因身根與境
合觸方覺
意遍虛空
鼻僅通息
舌能發語宣演說法
如是理推之
可知

「而眼、鼻、身之功行,則不如耳、舌、意功德」。這樣讓大家更加清楚,是為何這會分別,「八百」、「千二百」,這功能的分別。再者,「如耳能聞四方之聲,眼只見前方及左、右」。這樣一半而已,我們無法看到後面;我們僅僅看到前面,旁邊稍微看一下,轉一下看到,我們的後面就看不到了。耳朵它能夠聽四方,你後面人家在說話,我們也知道這後面在說的。是在左邊、右邊、前方?聲音發來自四方,我都聽得到,眼睛就沒有辦法了。

身根就是根與境要合,要有接觸到才知道。我們的身體,東西接觸到我們,我們已經衣服穿上去了。要不然冷,冷,僅僅知道冷,但是我們冷,衣服若沒有穿上去,我們還是冷,這種無法說,不會去受到世間種種冷、熱,影響到我們。你說「眼睛冷到、耳朵冷到」,難道有呢?是我們的身體冷到了、感冒了。這總是我們的身體有缺陷,這根塵來接觸。所以,「意遍虛空」,鼻只是僅僅通息。我們的意根,能夠得以遍虛空法界。但是鼻只僅僅能呼吸,能夠聞香、臭,這樣而已。若是舌,就是「能發語宣演說法,如是理推之」,我們就能夠知道。

所以法,總是要用心去體會。多用心,就是眼、耳、鼻、色、身,這有了意根會合起來,我們要修的是功德,或者是要造的惡業呢?或者是事事不做這樣的業呢?這虧欠的業。我們自己聽了以後,清楚認識就能夠心開意解。所以好好用心,在根、塵、識之中,日常生活中是染著或者是清淨?我們要好好注意,就是功德無量。請大家多用心!


月亮 在 周四 7月 18, 2019 8:59 pm 作了第 1 次修改
回頂端 向下
月亮
版主
版主
月亮


文章總數 : 28897
年齡 : 70
來自 : 台中
威望 : 1661
注冊日期 : 2009-01-11

20190718《靜思妙蓮華》持經教者 悉除諸染 (第1655集) (法華經·法師功德品第十九) Empty
發表主題: 回復: 20190718《靜思妙蓮華》持經教者 悉除諸染 (第1655集) (法華經·法師功德品第十九)   20190718《靜思妙蓮華》持經教者 悉除諸染 (第1655集) (法華經·法師功德品第十九) Empty周四 7月 18, 2019 7:32 pm

回頂端 向下
月亮
版主
版主
月亮


文章總數 : 28897
年齡 : 70
來自 : 台中
威望 : 1661
注冊日期 : 2009-01-11

20190718《靜思妙蓮華》持經教者 悉除諸染 (第1655集) (法華經·法師功德品第十九) Empty
發表主題: 回復: 20190718《靜思妙蓮華》持經教者 悉除諸染 (第1655集) (法華經·法師功德品第十九)   20190718《靜思妙蓮華》持經教者 悉除諸染 (第1655集) (法華經·法師功德品第十九) Empty周二 11月 05, 2019 3:08 pm

Explanations by Master Cheng-Yan
Subject: Uphold the Teachings and Eliminate Defilements (持經教者 悉除諸染)
Date: July.18.2019

“Due to [the interplay of] Roots, Dusts and Consciousnesses, we follow conditions and become defiled. This is how we become turbid and devoid of goodness and virtue. Now, as people who uphold the sutra’s teachings, we understand how Roots and Dusts interact, and so we must eliminate all our defilements and attain pure merits and virtues.”

When we read this, we should be able to understand. The Roots are our Six Roots and the Dusts are external conditions. Roots, Dusts and Consciousnesses converge, and following these conditions, we become defiled. As we look at things, our desire is incited and we wish to obtain them. This is speaking of the eye-root, but it is the same with all the Six Roots and Dusts. Our Six Roots align with the Six Dusts and we follow [conditions] to become defiled. I have talked about this often, so everyone ought to be clear on this. If this was the case, then “This is how we become turbid and devoid of goodness and virtue.”

We engage in spiritual practice to eliminate these kinds of ignorance. When our Roots converge with the Dusts, we give rise to discursive thoughts that turn into ignorance, resulting in us becoming defiled. This is the ignorance and afflictions that we ordinary beings stir up from external conditions. This is called turbidity. Since our mind is turbid, we have no goodness or virtues. This is called “leaking”.

For a while I continuously told everyone about “Leaks”. “Leaks” refers to leaking away. We originally had pure wisdom. However, following turbidity and afflictions, we lost our nature of True Suchness; it became covered. Thus, this is called “Leaks”. When there are turbidities, there are Leaks. As this pure intrinsic nature of ours is covered layer by layer with afflictions, our wisdom disappears little by little. Hence, this is called “devoid of virtues”. “Now, as people who uphold the sutra’s teachings, we understand how Roots and Dusts interact.” Right now, we are upholding the sutra and we understand the sutra. We ought to earnestly accept and uphold the sutra ourselves so that we can teach others to do so as well. As for our Roots, we must understand this. We must really understand the Roots and Dusts. This means that, in order to lead others, those of us who uphold the sutra’s teachings must be very clear on our direction. If we are clear on the direction, both for ourselves and for others, then all those that we taught will be able to understand [as well]. That is, “We eliminate all our defilements and attain pure merits and virtues.” Naturally, we can completely eliminate our many defilements and attain “pure merits and virtues.” As for attainment, we must cultivate to attain.

“With attainment comes virtue.” [These are] the merits and virtues that we obtain through practice. I hope that everyone can understand this. It is very important that we engage in practice when it comes to the Six Roots and Dusts. When it comes to our Roots in relation to external conditions, we must keep our heart [from being defiled]. Spiritual practitioners ought to be clear on our direction and all matters of this world. All of this is a matter of our Six Roots. We must be mindful!

So, the previous sutra passage says, “These people will attain 800 merits of the eye, 1200 merits of the ear, 800 merits of the nose, 1200 merits of the tongue, 800 merits of the body and 1200 merits of the mind.”

While we uphold the sutra, we must be very clear that as we earnestly uphold [the sutra], we must teach others to uphold them as well. We must earnestly read, recite, transcribe and expound the sutra. If we could maintain [our heart’s] purity well, then our Six Roots would have this kind of merits and virtues. We must put effort into comprehending this.

The next sutra passage says, “With these merits, they will dignify their Six Roots, which will all be made pure.”

This is saying that our human body should be replete with the Six Roots. “The human body is endowed with all Six Roots.” [The human body] must be replete in these in order to be complete. Otherwise, if we lack any one [Root] out of the Six Roots, then our lives are difficult. When a person arrives in this world, what is most important is being endowed with all Six Roots. [The Six Roots] “all have countless meritorious functions and virtuous applications.” If we are able to be replete in all Six Roots of eyes, ear, nose, tongue etc., if they are complete, then it is very convenient for us to do things. This is not to mention doing good deeds, which even more require us to have complete Six Roots.

With these merits, they will dignify their Six Roots, which will all be made pure: The human body is endowed with all Six Roots, which all have countless meritorious functions and virtuous applications. Whatever good or evil we use them for will be differentiated and stored in our storehouse consciousness.

So, we must be very grateful. Every day we ought to be very grateful. Our hands and feet are healthy and whole. Our eyes, ears, noses and tongues are all replete, healthy and not lacking. Furthermore, our eyes have no diseases. Our ears are free of disease, our tongues and mouths are free of disease. In this way, for our entire life, [our bodies are] very wholesome, healthy and fully functioning. “Oh my! Why are my eyes so blurry? It is so inconvenient when I read things. Huh? I think my ears are hard of hearing.” “I cannot clearly hear sounds” and so on.” This is the deterioration of the Six Roots. They are aging and deteriorating away. As such, for us to do anything is even more inconvenient. So, we ought to cherish the times that we are whole. These are the times when we are healthy. Having two hands, very healthy hands, we must eagerly do good deeds. Having two healthy legs, we must earnestly travel upon whichever path we should take. When it comes to listening to the Dharma, while our ears can still hear well, we ought to earnestly listen [to the Dharma].We must do all these things right away. If we do not do them right away, in fact, when our body is unbalanced, we get sick. When we are sick, [our body] has becomes unbalanced and is not in our control. At that time, we cannot do anything freely. We will not be able to do things to our satisfaction and we will not be able to give of ourselves when it comes to people and matters. Therefore, we must earnestly make good use of the fact that our Six Roots are healthy. We ought to earnestly seize the chance to do good deeds. When we need to be diligent, we must earnestly do so. If our [Six Roots] are replete, then they “all have countless meritorious functions and virtuous applications.” We must clearly understand as we continue reading. [The Six Roots] have many functions that enable us to help others. Only by giving of ourselves do we attain. To “attain” is to gain virtues. As long as we earnestly do [good] deeds, we will attain virtues. This is what we call merits and virtues. Good deeds are merits. We must work hard; when we cultivate merits within and external act to teach others, we attain. This is called attaining “virtues and merits. Whatever good or evil we use them for will be differentiated and stored in our storehouse consciousness.” I often say that we take in everything that we do. There is definitely a difference between good and evil. In our lifetime, we are either doing good or creating evil. Otherwise, we would be letting our days idle by. When we let our days idle by, this is equal to becoming indebted. It means that we are indebted in this world. We may not be productive, but throughout our life, we [rely on] everything the earth produces. In nurtures our lives, providing us an abundant living. If we ourselves do nothing [in return], then we will be indebted to the world. The earth nurtures all things. We may come to this world and deplete the resources of this world but not give anything at all. It is not that. “[What we do] is either good or evil. I do not do good and. I also do not do evil, so I am not at fault.” We may not be at fault, but we are indebted. This is called letting time idle away. [We are] indebted to this world, indebted to our parents, and indebted to all sentient beings. This is because when it comes to our lives, our body comes from our parents. Having an abundance of all things in life in due to [the efforts] of people of all kinds of professions. Having enough of what we need to use, wear and eat is a matter of everyone’s hard work and giving. This is how we can enjoy [all of this]. If we are still unproductive and let time idle by, this will also be stored in our storehouse consciousness in the future. Everyone ought to be very mindful.

So, all good and evil is retained without our storehouse consciousness. “We cannot take anything with us when we die; only our karma follows us to our next life.” What is the storehouse consciousness? It is our karmic consciousness. Our good and evil karma, our lack of productivity and our karma of indebtedness are all part of it. So, all of these are hidden within our storehouse consciousness. So, as for our storehouse consciousness, exactly what are we trying to store? In the future, what are bringing? The Buddha has already taught us about this in the Chapter on Tathagata’s Lifespan. The Buddha teaches us in this way. When it came to the Buddha Himself, already since countless kalpas ago, lifetime after lifetime, with His body He has been engaging in spiritual practice in this world. He has always give of Himself for others. He has always been working hard and doing good. So, through constant accumulation over many lifetimes, He returned to His Buddha-nature of True Suchness. Because He was not defiled, He was not [entangled] by karmic forces. Every part of Him is in the ninth consciousness. This is to return to His Buddha-nature, which is Hi enlightened nature, His nature of True Suchness. He continuously upheld [these teachings] Himself and taught others to uphold it. He also rejoiced for and praised [others]. This is how the Buddha returned to the world lifetime upon lifetime. He continuously grew in His enlightened nature, His pure nature of True Suchness. This is the merits and virtues of engaging in spiritual practice. To give is to store [in our consciousness].

We follow [external conditions] and become defiled. This is how we become turbid and devoid of goodness, merits and virtues. Now, as people who uphold the sutra, we are able to distance ourselves from all the objects of the Six Dusts. Thus, we will attain 6000 merits with which we may dignify ourselves.

Next, we say, “We follow [conditions] and become defiled. This is how we become turbid and devoid of goodness, merits and virtues.” If our Six Roots and Six Consciousnesses are repeatedly defiled, then we will continuously allow our ignorance to grow while not [accumulating] good merits and virtues. We will not accomplish much. By letting our time and days idle by, we are only continuously polluting the world. When we allow all of what we see in this world to disturb our mind, then our mind will stir up thoughts to create [defilement]. This is all a cycle. So, “Now, as people who uphold the sutra, we are able to distance ourselves from all the objects of the Six Dusts”. As we are upholding the sutra now, we must really get to know these Six Dusts. We should not be defiled by them. We must not take what should not be taken. Since our mind should not stir, we must not let it stir. We must guard our Six Roots well. At the same, time, we should also know clearly that we should not defile [our minds] and know that we should give of ourselves and uphold [this sutra]. This is all the virtues and merits of upholding [this sutra]. We must uphold the sutra well and practice according to its teachings. We are to practice ourselves and then teach others to practice. While we encourage others to engage in practice, we must also rejoice in others’ accomplishments. All of this is to nurture our roots of goodness so that we are able to distance ourselves from defilement. So, we must earnestly nurture our Roots and Dusts. We need to engage in self-cultivation and take actions to benefit others; this is how we gain merits and virtues.

So, when we eliminate what is defiling and grow what is pure, then, “Thus, we will attain 6000 merits with which we may dignify ourselves”. We will be replete in all these merits and virtues because of our purity; all of our Six Roots and Dust are pure. To not do evil is to do good. When we do good, it is stored in our storehouse consciousness, especially when it comes to being pure.

While will all be made pure: Because Dharma teachers diligently uphold this sutra, they comprehend the great path and form the supreme aspiration. They delve deep into the sutra treasury and awaken their sensory and cognitive facilities. Thus, they will realize all [the principles] of ultimate truth, and their Six Roots will all become replete with pure merits and virtues.

“[They] will all be made pure” [means] “Because Dharma teachers diligently uphold this sutra…”. Dharma teachers practice the pure Dharma. When we engage in spiritual practice, we take the Dharma as our teacher. We also act as teachers, teaching others is referred to as Dharma teachers. This chapter is called the Chapter on the Merits and Virtues of Dharma Teachers. We must not only practice and uphold the teachings ourselves, but also teach others to practice as well. So, Dharma teachers must be diligent. To become a Dharma teacher, [our mind] must be focused and not chaotic. We must be diligent and not lax. We ought to always maintain our focus and diligence. This is what it means to “uphold this sutra”. With our focus and diligence, other than reading and reciting this sutra, we must always put the teachings into practice. “The sutra is a path, and this path is road to walk on”. so, every step we take is according to the teachings of this sutra. It is the sutra and the Dharma that teach us. Since we “uphold the sutra”, we ought to comprehend the great path. When we take refuge in the Three Treasures each day, is it not because that we want to comprehend the great path? After we comprehend the great path, we ought to form “the supreme aspiration”. Not only must we practice [the teachings] ourselves and benefit ourselves, we ought to further teach and benefit others so that everyone can engage in spiritual practice together. Once we comprehend the great path, we must immediately exercise the function of forming the supreme aspiration. Only by doing this can we delve completely and deeply into the sutra treasury. Because our mind is not defiled, we can use a very pure mindset to delve into the sutra treasury. This is what it means to work hard and focus minds with a single resolve. To work hard does not mean to only delve deeply into reading and reciting [sutras]. It is to open to the path and pave the road. It is to walk the path ourselves and to pave the road well so that others have the benefit of an even path and can walk upon this road. So, I have recently been teaching everyone that we must open up the path and pave the road. This is to benefit ourselves as well as others. So, it says to “awaken their sensory and cognitive facilities”. In this way, entering into the sutra treasury is to awaken what we see, hear, feel and understand. Since our minds are all very pure, without impurities or defilement, as we see, hear, feel and understand things we can be very focused and without confusion. This is the meaning of wisdom. Then, “Thus, they will realize all [the principles] of ultimate truth”. When it comes to true principles, for us to be able to understand them is awakening our wisdom. To awaken our wisdom, we must start from our understanding and views. As for our hearing, what we know after hearing and awakening will grow our wisdom. When [our minds] are free from chaos and are completely pure, we can benefit ourselves and others. Then, our sensory and cognitive facilities are all good things. We can cultivate ourselves as well as encourage others [to do good] and help people.

This is “[realizing] all [the principles] of ultimate truth” and not deviating regarding the principles. So, our “Six Roots will all become replete with pure merits and virtues”. If we could be like this, then our Six Roots would be pure and not defiled. This is what we truly must put into practice, to be mindful of and to work hard on. We must not only be mindful and say, “Yes! I am always contemplating. I am being mindful”. To be mindful is not to just think. To be mindful is to put the teachings into action without deviation or mistakes. This is what it means to truly be mindful and work hard.

In this way, everything becomes the True Dharma. Thus, it says [all will be made] pure. That which is said to be pure can neither be enhanced nor diminished. When our Six Roots work together [in purity], we can attain freedom so great that it can hardly be imagined.

“In this way, everything becomes the True Dharma.” When we understand the ultimate truth, then all things become the True Dharma. What we see, hear, feel and know are all True Dharma. We ought to be very mindful and earnestly work on [attaining] the True Dharma. Since it is said that it is pure Dharma, that which is said to be pure, this means that it can neither be enhanced nor diminished. We have returned to the True Suchness of our pure intrinsic nature. We have always had our nature of True Suchness. It has never been either enhanced or diminished. “When our Six Root work together…”. If we could always use our pure intrinsic nature to view external circumstances, then all would be pure.

When we use our pure [nature of] True Suchness to listen to the sounds of the world, everywhere will be the pure sound of ocean waves. This all has neither been enhanced nor diminished. The sounds are all wondrous sounds. The Dharma is like waves, one wave after another. If we quietly listen, there is a rhythm to it. It is filled with high and low rhythms. When we let our minds be still and listen, it is just like the rhythm of reciting poetry. Listening to the sutras or studying its texts are nothing but the rhythms of our daily lives. When we had a videoconference with the Tzu Chi volunteers in Africa, we saw how under the [heat of the] sun, they performed the Ode to Diligence. Wow, How magnificent! 650 people were there to perform the Ode to Diligence simultaneously. They could sing it, their movements perfectly aligned. Whenever they enter their Buddha hall they sing “the Buddha on Vulture Peak”. They can sing it very clearly. People cannot tell that it was Africans singing “There is no need to seek the Buddha on Vulture Peak. In each person there a stupa on Vulture Peak”. They enunciate each word very clearly. That rhythm is very beautiful and touching.

In Africa, they have the ability to use music to manifest the Dharma. They take [the Dharma] into their body, through their body language, they can express the rhythm of the Dharma in a physical form.

Moreover, each and every teaching is both in their mind and in their actions. For example, they visited and reached out to our Dharma-family member, a fellow volunteer. She had not come, and when they visited her they realized that her house was extremely shabby. There was nothing inside. All that was there was a table made from a piece of board. It had no table legs, but was propped up by many pieces of bamboo and so on woven together. They were not woven very neatly either. They were just piled up to prop up [the table top]. Our Bodhisattvas asked, “Are you sure you don’t want us to help you?” She replied, “No need! I am a person who helps others”. She is a very, very experienced Bodhisattva. She is already certified and senior. However, she lives such a life where her home lacks four walls. We can even see the sky when we look up at her ceiling. However, she is rich at heart. She goes out to help others and feels very wealthy. She has two healthy arms and two healthy legs to walk with. Her mouth and tongue allow her to comfort people. She is not lacking in anything. She feels wealthy in everything. That is, her mind feels spiritually wealthy.

This is what it means to be pure and neither enhanced nor diminished. She is using her intrinsic nature, her nature of True Suchness, which has already been inspired. She is already using her nature of True Suchness to create a wide path in Africa. She encourages everyone, “Everyone, come and do good deeds, and pave a good road”. She is so experienced. Right now (in 2018), they have over 3000 volunteers there. This is very touching to see. This is pure Dharma.

Although they [sit] on the ground, all the ground there has footprints that they left. They all wear white pants, and we see them sit on the ground. They sit down there and kneel and prostrate, but when they stand up, their white pants do not seem to be dirtied. I said that even the earth there is clean and pure. This is truly touching. This is purity.

Speaking of purity, when I think of the people of that land, they are truly pure and undefiled. So, this will “neither be enhanced nor diminished”. This is “the Six Roots working together”. We can use them to describe this. They are all very at ease, extremely at ease. It is truly amazing, how is it possible that in such an environment they can be so at ease? It is truly amazing. They have done so much that brings merits and virtues there. They have taken good care of that land. Their vegetable gardens are so well-tended that they do not even have one weed. Over such a large piece [of land], they organized every vegetable bed in such an orderly fashion. [The beds] are not tilted even the slightest. Every vegetable plant is very healthy. Their cabbage grows to such a bid size. Truly, this is not something that can be made in an instant, no.

What further touched me was that they now are working on cutting reeds. They let [the reeds] dry on the ground. Why have they started drying them? They are starting to weave straw mats. They have already started weaving. They said it is for the earthquake in Indonesia that they started weaving [these]. They are to be sold to help [those affected by] the Indonesian earthquake. I am even more touched. During this time, since the earthquake in Indonesia [happened], they have started this. Think about it; is this touching? It is very touching. So, this is called merits and virtues. They are practicing with their bodies and minds in hopes to benefit others. Just seeing [what they do] brings merits and virtues. To feel joyful when we see [what they do] truly is to rejoice. If we can praise them, then that also brings merits and virtues. It is very difficult to do what they do.

“Merits and virtues” are the virtuous fruits that stem from meritorious actions. The eye, nose and body have fewer merits than the ear, tongue and mind. This is because, with the three roots of the ear, tongue and mind, we are capable of hearing, teaching and realizing the principles of the wondrous Dharma. The principles that [these three roots] hear, teach and realize are boundless; thus, the merits and virtues of their capacity to hear, teach and realize are boundless.

Furthermore, “Merits and virtues are the virtuous fruits that stem from meritorious actions”. Since they have acted and completed these deeds, the virtuous fruits have appeared. In this passage, it says, “The eye, nose and body have fewer merits than the ear, tongue and mind”. The eye, nose and body, these three, all have 800 merits and virtues. However, the ear, tongue and mind have 1200 merits and virtues. So, when the eyes look at things, it is still obstructed. Right now at home, we are obstructed by walls. We cannot see the outside. This means our abilities are still obstructed. The nose is able to breathe and distinguish smells. This is all it can do. Our body has many obstructions. If the road is a bit long, we say “My legs are sore”. If something is a bit higher, we say, “I cannot climb up”. If a gorge is too deep, we say, “I am afraid to go down.” Our bodies are incapable of [many things]. We all have obstructions related to our bodies. There are also the obstructions of aging and so on. So, the merits and virtues of the eyes, nose and body do not match the merits and virtues of the ears, tongue and mind. Our ear root can hear sounds from far, far away. If we are clam, we can listen to the Dharma and take it to heart so that we know that we need to improve on. We have made mistakes in the past, so we must remedy our mistakes and repent. Being able to amend our mistakes enables us to turn our lives around from an unenlightened path to that of noble beings. These are the merits and virtues of the ear through hearing. When it comes to our tongue, it is not only for eating. Most importantly, it can speak. It can speak very clearly so that others can understand. Because of this, the tongue can widely spread the Buddha-Dharma and speak about virtuous Dharma. It can teach others to succeed [on the path]. These are the merits and virtues of the tongue. What about the mind? We can open our minds to understand. Once we accept the Buddha-Dharma, our minds can comprehend it and moreover think about many things. We can store a lot of Dharma in our consciousness. The virtues and merits of the mind are great. So, this is how we can understand why there are 800 and 1200 virtues and merits, why those of the eyes, nose and body do not match those of the ear, tongue and mind. The way I talk about this now, everyone should be clear. Combined, they are “6000”. So, we ought to earnestly and mindfully comprehend this. Naturally, the Dharma is very profound. We ought to mindfully comprehend it and earnestly accept it.

So, “The three roots of the ear, tongue and mind are capable of … realizing the principles of the wondrous Dharma”. Our ears can listen to the Dharma, our tongues can teach the Dharma, and our minds can store the Dharma. Therefore, because of this, we are able to store such intricate principles within our minds as well as give to others. These are all their functions, their merits and virtues. So, when it comes to “hearing, teaching and realizing,” “realizing” means that after deeply understanding [the teachings], we feel, “Yes, I have witnessed this. This is how it is”. So, “The principles that [these three roots] hear, teach and realize are boundless; thus, the merits and virtues of their capacity to hear, teach and realize are boundless”. We must very mindfully seek to understand this.

So, the meritorious actions of the eye, nose and body do not match the merits and virtues of the ear, tongue and mind. The ear can hear sounds from all four directions, while the eye can only see things in front of it, and half of everything to the left and right sides. The body can only sense the objects it comes into contact with, while the mind can pervade the entire universe. The nose is merely a conduit for breath, while the tongue can proclaim and teach the Dharma. If we infer from these principles, we will understand.

“Moreover, the meritorious actions of the eye, nose and body do not match the merits and virtues of the ear, tongue and mind”. This allows everyone to further understand why there is a differentiation of 800 or 1200, such differences in their functions. Furthermore, “The ear can hear sounds from all four directions, while the eye can only see things in front of it, and to the left and right side of it.” We can only see half. We cannot see what is behind us. We can only see what is in front. What is beside us, we can somewhat see. By turning [our heads] we can see it. We cannot see what is behind us. Our ears can hear in all directions. If someone is speaking behind us, we will know that they are behind us. What if the sound came from the left, right or in front of us? We can hear sounds from all four directions, but our eyes cannot do this. As for the body-root, this root must make contact with the external environment in order to have awareness. For our body, we must come in contact with something to know [it is there]. We are already wearing clothes; otherwise, when it is cold and we only know it is cold, but we do not put on clothes, we will still feel cold. In this way, we cannot say that all sorts of cold and heat in this world do not affect us. You say, “My eyes got cold, my ears got cold.” Yet, did they? It is our body that has gotten cold and sick. This means that our body always has flaws. It comes into contact with the sense objects. So, “The mind can pervade the entire universe.” Our nose is merely a conduit for breath while our mind root can pervade the entire universe. However, the nose can only breathe and tell what smells nice or foul; that is all. As for our tongue, it “can proclaim and teach the Dharma. If we infer from these principles” then we can understand. So, we must mindfully comprehend the Dharma. When we are mindful, it means our eyes, ears, nose, tongue and body have converged with our mind. Do we aim to cultivate virtues and merits or evil karma? Or do we create [evil] karma by doing nothing? This is the karma of indebtedness. After hearing the Dharma ourselves, if we can clearly get to know it, then we can comprehend it. So, we ought to put effort into being mindful regarding our Roots, Dusts and consciousnesses. In our daily living, are we defiled or pure? To earnestly pay attention to this is to create countless merits. Everyone, please be mindful!

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
回頂端 向下
 
20190718《靜思妙蓮華》持經教者 悉除諸染 (第1655集) (法華經·法師功德品第十九)
回頂端 
1頁(共1頁)

這個論壇的權限:無法 在這個版面回復文章
 :: 菩提法水 :: 靜思晨語 :: 靜思晨語—靜思妙蓮華-
前往: