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 20190719《靜思妙蓮華》修心利群 持行有成 (第1656) (法華經·法師功德品第十九)

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20190719《靜思妙蓮華》修心利群 持行有成 (第1656) (法華經·法師功德品第十九) Empty
發表主題: 20190719《靜思妙蓮華》修心利群 持行有成 (第1656) (法華經·法師功德品第十九)   20190719《靜思妙蓮華》修心利群 持行有成 (第1656) (法華經·法師功德品第十九) Empty周四 7月 18, 2019 9:09 pm

20190719《靜思妙蓮華》修心利群 持行有成 (第1656) (法華經·法師功德品第十九)

⊙自作教他,稱讚妙法。功者,修心利群謂功;德者,持行有成曰德。內修外行,謂之功德。
⊙眼能見色,八百。耳能聞聲,千二。鼻能嗅香,八百。舌能嘗味,千二。身能覺觸,八百。意能知法,千二。
⊙「以是功德,莊嚴六根,皆令清淨。」《法華經法師功德品第十九》
⊙「是善男子、善女人,父母所生清淨肉眼,見於三千大千世界,內外所有山林河海。」《法華經法師功德品第十九》
⊙前五根中,皆有浮塵根,即名粗色根相。如是六根塵識合觸,則為伏藏識於內之勝義根,亦名淨色根。
⊙在外之浮塵根,只以扶助勝義根之成用,故以淨色根為主體,此為五根所同。肉眼為浮塵根,眼之能見為勝義根。以經力殊勝,得眼清淨眼根殊勝。
⊙是善男子、善女人,父母所生清淨肉眼:眼有五種:所謂肉眼、慧眼、天眼、法眼、佛眼。
⊙隨用分五:肉眼礙非通,法眼唯觀俗,天眼通非礙,慧眼了知空,佛眼如千日,照異體還同。
⊙是父母所生則肉眼。又云清淨、則四大清淨造色勝義根眼、非浮塵根肉團眼。

【證嚴上人開示】
自作教他,稱讚妙法。功者,修心利群謂功;德者,持行有成曰德。內修外行,謂之功德。

自作教他
稱讚妙法
功者
修心利群謂功
德者
持行有成曰德
內修外行
謂之功德

用心!多了解。人人要學習的,在這段這麼長的時間,一直要好好讓我們了解,如何在我們的生活中言語動作,做人要如何做,才能夠歸納在我們的真如本性。佛知見,佛陀來人間為一大事,來教育眾生,顯示人人本具佛性。我們從第十七品、第十八品,到現在第十九品,這個時間我們都已經入在本門之中,又教育我們,讓我們知道我們要了解佛性。但是,我們還是凡夫,離佛性還是很遠,所以佛陀循循善誘,要我們知道內外的關係。我們的身體與外面的塵境,我們要如何作用?先了解自己,才有辦法知道如何向外做事。

前面也向大家說過了六根塵,眼、耳、鼻、舌、身、意,這些功德,功德的增減。這眼、耳、鼻、舌、身、意根,是為何「八百」、「千二」?「八百」與「千二」,同樣六根,在我們的身體上,功德是如何去分別呢?這我們要很細思密想,要常常去想。從文字或者是解釋,絕對是無法了解,你們所了解的就是「知道啦、知道啦」,這樣而已,無法深心解相。那個真正深心,很深投入我們的心,來體會它的相,這是很難。

何況「相」要了解就難,何況了解「性」呢?「性、相」是我們要很用心。就是因為了解難,才說凡、聖距離很遠。聖人的見解,所有天地宇宙的道理,在佛一念間,天地萬物就好像,在他看手指頭一樣,事事物物道理分明。而我們呢?一件事情,眾生分別心,就會去產生很多無明煩惱。這見解,凡夫心與佛那個清淨無染──一理、千理通徹,這凡、聖的境界離很遠。這麼遠的境界,我們豈有辦法到達呢?有啊,再如何遠,只要你起動,較遠的地方都能到達。

現在科技發達,非洲的那邊,我能夠在這裡不用舉步,他們那裡的境界都看清楚了。南非的慈濟人有華商,有當地人,有約堡的本土志工,還有從很遠的地方,開普敦,聽說也是一、二千公里的路程,他們也都來了。遠、近聚集一堂,這也就是他們,這麼短的時間,可以翻越過幾千公里,就能夠到達,人與人這樣會集在一起,歡喜哦!大家就在那裡表示著說:「我們竟然能夠在南非約堡,在這個地方看到師父。」那些本土志工,他說來約堡看師父。這是多麼真、多麼實啊!大家都說他們就地看到師父了,很歡喜。

這身體,身軀,我們現在是凡夫,我們是依賴著現代科技。這不是我們自己的,這是因為有這麼多人、這麼多人的用心去發明,這種的發明就是印證佛陀,佛陀的智慧。就是能夠眼睛透視全世界,眼睛能夠看見天堂,不斷不斷一層一層往上看。現在天文學家難道不是嗎?哪一顆星繞著太陽,它的一年是我們地球的幾年。同樣是我們的一顆星,命名叫做「慈濟」小行星,現在在天空中,已經報出來,它的一年,是我們的五年七個(多)月(5.62年,即五年又7.44個月),所以在天邊的,現在說起來很實際。

這是人類可以公認,有這個名稱的星球,它的時間這樣。所以,佛陀說忉利天它的一天,是我們地球的一百年。說起來這已經佛陀的智慧,為我們開啟了,天上、人間時日的長短了,為我們分析。我們現在科學,用現在天文學,來發現到那顆慈濟小星星,測它的距離,竟然它與太陽的關係,這樣在繞,與地球比起來,它一年,我們就要走五年七個多月。這已經是科學證明了。想,佛陀的智慧,我們是不是要深生解相。我們一定要相信。

所以佛陀為我們分析,我們一個人的人體,與大地在互相生存,這生命是共同體。我們要如何在這個大地生活,對大地的感恩,對生物彼此的疼惜與互愛?這是培養我們的性。我們的心,我們要打開了心包太虛,從人間學起,時時感恩,彼此用愛,無私的大愛。這是早年以來,慈濟人接受的教育就是要這樣。所以我們要有「自作教他」。我們了解了,佛陀教育我們,我們用說的沒有用,身體力行來做。我們要好好受持,只是形式上的道場沒有用,我們就要真實分秒腳踏實地真正去做、教他做。我們自己做,也教人做,以身作則,帶領人人去走方向對的路,這就是「稱讚妙法」。因為我們歡喜,因為我們認同,因為我們讚歎,我們才願意這樣去身體力行;因為大家做得很歡喜,付出無所求,還要說感恩,這是真實的法。

互相讚歎、彼此感恩,這豈不就是慈濟人很普遍的生態呢?我們自己自作,我們再讚歎別人在做,「他做得還比我多,他很了不起!」看,我們難道沒有做?我們也是做,但是我們成就人做,又讚歎人在做的,這種「稱讚妙法」,自利利他去幫助人,這真的是我們值得稱讚。所以,「自作教他,稱讚妙法」。我們的法是在我們身體力行中;能夠走的路,不是用嘴說的道,是我們能夠走的路。

所以,「功者,修心利群謂功」。什麼叫做「功德」?「功」,就是我們要好好用真誠的心,「修心利群」這叫做「功」。我們自己的心若沒有修,你入人群去也沒有用,無法去利益他人。我們自己的心有修,我們才是真的能夠入群,才能夠去幫助人。要不然人群那麼多,大家只是入群要做什麼呢?我們要好好自己自修行,將我們修行這念心,要入人群去引導人,與我們同樣的心、同樣的信仰,我們好好身體力行在人群中。這樣我們自己能夠付出,人人都同樣能夠付出,這就是「功」。對人群有功效,對我們自己的心也很踏實,所以這叫做「修心利群謂功」。

而德呢?「德者,持行有成曰德」。我們不只是內心要修,我們還要再身體力行。常常告訴大家,日常生活舉止動作,無不都是人家眼睛在看我們,人家用心在學我們,所以我們要好好在行動中,表達出我們修行的本質。所以,「德者,持行有成曰德」。你若是自己將我們的形態威儀,在動作中、工作中,變成很自然,沒有刻意,自然人家看到,覺得怎麼看都是威儀莊嚴,不論做什麼事情,舉手動足,什麼樣的動作,大家都會歡喜讚歎,這就是叫做「德」。你在領導人,只要你有修心,也有持行,你說的話,你想要做的,大家都能夠共同完成,這叫做修行,因緣功德。不是無因無緣,一定每一個人,人間的生活都有因有緣,自然就有果;有那個成果,有那個報,這報現出來。所以因緣果報這一定是有,我們要相信。「內修外行,謂之功德」,我們內修外行都是叫做功德。

前面告訴大家,要記得的就是這些,因為我們日常生活中,我們的身,要如何歸於我們的真如,會入佛性?我們要將自己的身根,我們一個人自己要知道,所以佛陀的智慧,來分析讓我們知道。我們要更清楚。

眼能見色 八百
耳能聞聲 千二
鼻能嗅香 八百
舌能嘗味 千二
身能覺觸 八百
意能知法 千二

「眼能見色」,它才有八百功德,因為眼還有重重的障礙,能夠看前面、左右,無法兼顧後面,這就是它,肉眼它有缺陷。「耳能聞聲」,它有千二百的功德。鼻能夠聞香臭,所以它有八百的功德,因為能夠助我們氣息的出入。舌呢?它能夠嘗味,能夠去知道這個味,是甜的、是苦的、是鹹,但是它有一個很好的作用,那就是說法,勸誘人人為善。人家要聽法,勸人聽法,這也就是要口舌,它有千二百功德。

身呢?「覺觸」,能夠覺觸,感觸到是硬的、是軟的、是熱的、是冷等等。是寒、是熱,這全都是在身體,但是它才八百功德,因為我們的身體障礙重重,這是很多。這個身體惹來,讓我們也很多的煩惱,但是身體也為我們做很多功德,所以也有八百功德。「意能知法」,所以它就千二百功德。好好地用心,將這些數字若能夠清楚,這些合起來就有六千功德。因為在經文中有浮現出來,所以我們若去用心解它,才知道六千功德從哪來,就是從六根,平均起來就是六千功德。

以是功德
莊嚴六根
皆令清淨
《法華經法師功德品第十九》

前面的文就是這麼說:「以是功德。」就是這樣的功德,「莊嚴六根」;眼、耳、鼻、舌、身、意,這六根這樣能夠造作的功德,「莊嚴六根」。我們若去看好事、做好事,能夠去聽好的聲音,自然我們就能夠,響應好的事情等等,這都是用六根若有修行,那就是功德。這六根有去造作過的功德,那就是莊嚴六根。所以,「皆令清淨」,我們六根莊嚴,所有造作的都沒有污染。

就像在非洲莫三比克慈濟人,人人很規矩,「藍天白雲」就是這樣白,不是白褲就是白裙。但是他們都在一片的大地,很自然,他們能夠在那裡,這樣就地而坐、就地而拜,卻是很乾淨,那個場面是很莊嚴的。這他們的六根,在大地上,也現出了乾淨而莊嚴出來,這是很不簡單。不過我們在說的那個清淨,是所做一切一切的好事,我們的全身,五官的這個動作,我們全都是很用心在生活中,沒有去做到不對的事情,沒有去想到,不對、不該想的事情。所以這全都一直都是為善,行善、想善法,想的是利益人群等等,這就是我們修行清淨。

接下來這段文:「是善男子、善女人,父母所生清淨肉眼,見於三千大千世界,內外所有山林河海。」

是善男子 善女人
父母所生清淨肉眼
見於三千大千世界
內外所有山林河海
《法華經法師功德品第十九》

「前五根」,就是意識前面的五根,眼、耳、鼻、舌、身,這叫做前的五根。「皆有浮塵根」,浮塵,那就是很浮,看得見的東西,很明顯,這叫做浮塵根。「名粗色根相」,就是較粗的,我們都看得到。

前五根中
皆有浮塵根
即名粗色根相
如是六根塵識合觸
則為伏藏識於內
之勝義根
亦名淨色根

現在的科學發展到顯微鏡,在醫學裡、在科學裡,這東西拿來看,我們看不到的,它經過了這樣的科學,醫技科學,很微細的細菌,它都能看出來。光是在我們的眼睫毛,顯微鏡看下去,可以看到整排細菌,每一隻的細菌都是像一條蟲,這就是我們平時看不到的東西,那不是叫做浮。我們所看的都是粗相,粗色根相所看到的。

「如是六根塵識合觸」,這六根,在前面的五根,這都粗的,很粗相的,若與外面的塵境有所接觸到,我們的眼根看到外面的形相,這樣接觸到了。意,就是去看它,這個意識看,眼神經、視神經,那就是識。這個神經,意識去看到它,分別了。有幾位是出家修行者,有多少是在俗的弟子,這樣眼睛一看就知道,這就是浮塵根,也就是粗色根相,眼睛看去就有了。其實在我們的空間,有很多眼睛看不到,要用顯微鏡來看才看得到,無量數!但是我們只能說到在粗色根相。而六塵就是加上了意識,去將它分別,因為意識,這個識與這些根塵接觸到了,「則為伏藏識於內之勝義根」。這個意就是伏藏,在眼睛裡沒有多一樣,若在耳朵也沒有多一樣,但是它伏藏著。在我們的意識之中,意識它就可以去指揮、去分明、去了解,這就是勝義根。

現在自己說話還能聽到聲音,同樣,不論鳥聲、機器聲,前後的聲音,我自己都有聽到,自己說出去的聲音也是有聽到。我在說,後面的機器在轉,這樣會合起來,種種的聲音同在一個時候,將它們統合起來。這都是一個意,這個意根能夠同一個時候,知道很多的事情,這就是勝義根,「亦名淨色根」,因為它緣著外面的根塵,去將它分析。

但是去分析,它是深藏在任何一個地方,就沒有看到,這叫做「伏」,所以這大家若多用一心,就能夠知道,我們現在凡夫能夠知、識,我們能夠知道的、能夠覺的,就是這些東西。佛陀的知見,他的知識、覺悟,就不只是這樣了。

在外之浮塵根
只以扶助
勝義根之成用
故以淨色根為主體
此為五根所同
肉眼為浮塵根
眼之能見為勝義根
以經力殊勝
得眼清淨眼根殊勝

所以,「在外之浮根塵,只以扶助勝義根之成用」。外面的東西只是這樣在表達,其實讓我們如何去分析它,我們想要知道一件事情,就是要有外面這些東西,來幫助我們,我們才有辦法去了解。很多法就是要在有形相當中,才有法的產生,所以也是一種伏藏義。

「故以淨色根為主體」。淨色,就是清淨無染。我們這個這麼的清淨無染,無明就是將我們覆蓋住,我們就看不到,我們現在要啟開無明,才能夠來了解,我們的眼、耳、鼻、舌、身,到底是所功用是什麼?這樣去將它統合、了解,回歸這個法。世間法若去將它統合、了解,歸納起來叫做法,而法就是淨色。「以淨色根為主體,此為五根所同」。這五根會合起來是一項的功用,合起來那個法。再說,「肉眼為浮塵根」;我們的眼睛,這叫做浮塵根。眼睛有病了要去給看醫生,醫生還能夠看我們的眼睛,分析眼睛裡面的毛病,這也是浮塵根,這就是肉眼。

我們若有毛病,醫生就為我們分析出毛病。剛剛在說眼睫毛,醫生,就是經過醫生看,醫生發現到,他的眼睛為何會一直癢,為何會不舒服等等,才知道原來他的眼睛裡面,很多蟲,而那個蟲是看不到的。所以這就是要借,借境來發現,一個人身體裡面,器官那個細菌是什麼。我們這個小乾坤,就是借著很精密的儀器來了解,而了解之後,這個道理,這個生理,又是如何?知道生理,這個身體的構造,但是要如何能夠,解開生命的奧祕?這沒有人知道,唯有佛知道。因為將這個眼根,所知道的東西都將它集合過來,這個法,但是無法解法。而法,真正的法,真諦理,就是聖人、覺者,宇宙的大覺者,才知道宇宙間所有微細、微細,很精密的微細合起來,那個真實的道理。

所以,「肉眼為浮塵根,眼之能見為勝義根」。我們能夠看到之後,將它統合起來,入我們的伏藏,伏藏識之中,勝義根將這些法都會合起來。以「是經力殊勝」。這就是這本經當中,讓我們知道的,所以很殊勝,我們才能夠,「對,我要趕快來了解,了解這個經的意義是要如何說,大家才會知道」。所以經要需要人解釋過,若沒有人解釋就無法知道。

而各人解釋方向雖然不同,有的人向世間法匯集來解釋,有的以古代的法數這樣來解釋。但是我們在人間,我們要知道人間生活中,我們要去分析出,我們的眼睛到底功用在哪裡?它的得,對我們的利益在哪裡?對我們的損失在哪裡?它對我們的利益,就是我們要會合,我們依經文的教育之後,我們已經自修、自持行,還要再勸人修,這全都心向善了。在這個經,經典,法的力量,「經者,道也」,在法的力量,讓我們來體會,這叫做眼清淨。我們用清淨眼來看這個法,來分析這法當中的微妙,所以是眼清淨根。因為經的殊勝,所以讓我們得到眼清淨眼根,很殊勝。

這就是「善男子、善女人,父母所生清淨肉眼」。

是善男子、善女人
父母所生
清淨肉眼:
眼有五種
所謂肉眼、慧眼
天眼、法眼、佛眼

特別指出了是善男子、善女人,就是好的人,有在接受法的人,也是父母所生的肉眼,他可以看到、接納過來,將世間一切回收過來,讓我們了解其中的法。「眼有五種:所謂肉眼、慧眼、天眼、法眼、佛眼」。這在《金剛經》讀誦,就有這五眼出現。

隨用分五:
肉眼礙非通
法眼唯觀俗
天眼通非礙
慧眼了知空
佛眼如千日
照異體還同

《金剛經》我們就能夠了解,以肉眼,「肉眼礙非通」。因為我們凡夫,儘管我們知道眼睛來看這些,要有浮塵根。我們了解這些名詞,但是我們還得要借重儀器,不論是醫技或者是科技,這些儀器才知道細菌有多微細,要不然我們沒辦法。所以這就是還有障礙。

所以肉眼非借其他來用不可,要不然我們是不通。「法眼唯觀俗」,法眼它就是看世俗。對這個世俗道理,叫做「俗諦」,無不了解,因為我們現在讀誦經典,我們已經了解世俗的法。所以這對、錯,我們很清楚,我們能夠不受這些污染來染著,全心歸於法,所以就有法眼了。

「天眼通非礙」。而若到天眼,那就是不用借東西,它就有辦法看到了。「通非礙」。我們就是有障礙,但是天人他通而沒有障礙。所以「慧眼」是「了知空」。空是真空,這慧眼將所有的事情,分析得很清楚了,那就是真空了。我們過去一直在說真空,「真空」還有「妙有」,要真空妙有才是真正佛眼。「佛眼如千日,照異體還同」。佛眼它這些全都看得清楚,佛陀也是父母所生的眼睛,同樣。覺悟之後,他已經了解這個世間人的事情,尤其是他已經一理通、萬理徹,什麼樣的事情無不通達了。所以,所有真空、妙有,佛陀他就是一眼,包含這五項都在內,它就是這樣,就像千日「照異體還同」,這樣照過來,樣樣都知道了。

是父母所生
則肉眼
又云清淨
則四大清淨
造色勝義根眼
非浮塵根肉團眼

父親、母親所生給我們的,這就是肉眼了。所以我們要很體會。再說清淨。「清淨」,則是「四大清淨,造色勝義根眼」。四大集過來在我們的身體,我們的身體具足五根。常常說我們的身體,就是四大假合,而這個四大假合,整個身,有眼、耳、鼻、舌、身,這眼、耳、鼻、舌、身,同樣沒有離開四大。

所以這「四大清淨,造色勝義根眼」,我們有幸遇到法了,法,佛法讓我們清楚對錯。過去的凡夫無明在錯中行事,不斷在無明中復轉,現在我們知道了,我們已經知道錯的去除,過去不對的,完全將它洗掉,現在開始我們在經有法的依據,所以我們所看的,無不都是法,就是清淨眼,我們能了解世間的物有形。這種浮的根塵,這全都是分析到最後是空,這叫做真空。這些事情都清楚了,唯有佛陀能清楚,這叫做清淨。也是我們要學的,將這六根塵要如何將它淨化?這就是我們要學的。

所以,「則四大清淨,造色勝義根眼」,這就是四大假合。說起來,若要說一切皆空,這只是四大假合,是清淨無染。所以,「非浮塵根肉團眼」。這要說的不是這個眼睛,說起來就是清淨覺悟的本性。但是這個清淨覺悟的本性,也得要從外面的境界,我們一直不斷去分析、分析,從粗一直分析到很細,細到歸納全都匯集過來,入於意識、入於藏識、入於智慧。這六識、七識、八識,後面還一個九識,那就是佛清淨的覺性。「勝義根眼」,就不是浮塵根的肉團眼,那就是這個覺性。

所以各位,法真的要用心,真正去體會、了解它。雖然這不是,我們現在有辦法到達九識,至少我們能夠知道。我們八識,前面所造作的,思想、感覺、去造作。這我們以前就一直說過了,六根識,那就是我們的意根,意去對著外面的,五根識去緣外面的五塵境,所以在我們的第六識思想,去分別它;起動如何去造作,是做的是錯或者是對?對、錯就是在那思想、動作中,去集合過來。為善,歸納於善的意境;錯,那就是歸納在錯的藏識之中。

所以,這善、惡藏識,都整個歸納下去,這就是我們凡夫,現在要學、要了解,善惡分明都在這根塵之中。若能夠善惡分清,我們就能夠慢慢,是惡的,將它去除,善的,慢慢增加,增加到「無罣礙,無罣礙故」,完全「三輪體空」,那就是歸到第九識了。總而言之,我們的心意清淨,那就是一直回歸佛,佛的覺性的路徑上走。大家只要用心就沒有困難,時時還是要多用心!


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Explanations by Master Cheng-Yan
Subject: By Cultivating Our Minds, We Benefit Others (修心利群 持行有成)
Date: July.19.2019

“To practice ourselves and teach others is what it means to praise the wondrous Dharma. The meaning of merit is cultivating our mind to benefit others. The meaning of virtue is successfully maintaining our practice. Inward cultivation and external practice are known to be merits and virtues.”

We need to be mindful and seek to improve our understanding. What we must learn over this long period of time, [as the sutra] has been aiming to help us understand, is how, through our speech and daily actions, we can learn to become good people in order to be able to return to our nature of True Suchness. When it comes to the Buddha’s perspectives, the Buddha came to the world for one great cause; He came to teach sentient beings, to show everyone their inherent Buddha-nature. Since the 17th to the 18th and now into the 19th chapter, we have, during this time, already entered the teaching on the intrinsic. Again it is teaching us to understand our Buddha-nature. However, we are still unenlightened beings who are far from our Buddha-nature. So, the Buddha patiently guided us. He wanted us to know the relationship between the internal and the external. Regarding our bodies and external conditions, how should we react and behave? We must firs understand ourselves so that we know how to handle external matters. We previously also talked about the Six Roots and Six Dusts and the respective merits and virtues of the eye, ear, nose, tongue, body and mind, how they have more or less merits and virtues. When it comes to the eye, ear, nose, tongue, body and mind roots, why do some have 800 and others 1200 [merits] associated with them? Some have 800 merits while others have 1200. These Six Roots are all part of our body. How are these merits and virtues distinguished? This is something that we need to think very carefully about, something we should think about often. Just looking at the text or explaining it will never get us to [full] understanding. Our understanding will be such that [we say]. “I know! I know!” Yet, that is all we will ever do. We cannot profoundly understand appearances. For us to really gain a profound understanding deep in our hearts so that we comprehend appearances is very difficult. If just “appearances” of things are so difficult to understand, then what about understanding their “nature”? We need to be mindful when it comes to both “nature” and “appearance”. It is because of the difficulty to understand that there is such a big distance between unenlightened and noble beings. When it comes to a noble being’s perspectives, the Buddha sees all principles of the universe in just a single thought. For Him, looking at all things in the universe is like looking at His fingers. He clearly sees the principles in all things. And what about us? The way that sentient beings go about discriminating among things gives rise to so much ignorance and affliction. When we compare the perspective of an unenlightened mind to that of the pure and undefiled Buddha-mind, the Buddha-mind can, from one principle, understand countless other principles. This makes the distance between the unenlightened and noble mind truly vast. That [enlightened] state of mind is so far away. How can we ever get there? We can! Regardless of how far away it is, as long as we begin moving, we can arrive there no matter how far away it is. Today’s technology is so advanced. When it comes to Africa, without us even moving from here, we can see clearly what they are doing there.

Among Tzu Chi volunteers in South Africa, there are Chinese businessmen, local people, local volunteers in Johannesburg and some who even come from as far as Cape Town, which I hear is 1000-2000 kilometers away. They all came to Johannesburg, from far and near, to gather together. The fact that they can come so quickly from a place several thousand kilometers away and arrive there, people coming together like that, is a joyful thing! When everyone got there they said, “How amazing it is that we can see Master [on video-conference] here in Johannesburg!” Those local volunteers said that they came to Johannesburg to see me. How genuine and sincere is this! They said that they were able to see me locally, and they were very joyful. We are just physical beings, just ordinary beings, so we rely on modern technology [to communicate]. This technology does not belong only to us. It exists because so many people put effort into inventing it. Their invention is a testimony to the Buddha’s wisdom. It enables our eyes to see everywhere throughout the world. It enables us to see into the heavens, to see deeper and deeper into the universe. Aren’t astronomers doing this?

For each planet that is orbiting the sun, their yearly orbit takes a few years on Earth. [Astronomers] have even found an asteroid, a small asteroid they named Tzu Chi. It is up in the sky and has been registered. For it, one orbit is about five years and seven months in our years. So, there really is an asteroid, an asteroid like this in the sky. It is publicly recognized by all mankind. There is an asteroid with such a name. The time on that asteroid is different than ours. It is like how the Buddha explained how one day in trayastrimsa Heaven is equal to 100 years here on Earth. The Buddha, in His wisdom, had already explained for us the different lengths of time in different heavens. He analyzed these for us. Now, with modern technology and modern astronomy, they have discovered an asteroid they call Tzu Chi and have figured out its distance from Earth. Surprisingly, when we look at how it orbits around its sun, if we compare it with Earth, one year there is more than five years and seven months on Earth. This is now scientifically proven.

Think about this and the Buddha’s wisdom; shouldn’t this give rise to a deeper understanding of appearances? We must have faith in this. So, the Buddha analyzed for us how each of our bodies coexists with nature, and how all lives are interconnected. How do we live on Earth and express our gratitude toward nature, mutually cherish and love all living beings? This requires us to cultivate our nature. We should open our minds so that they are vast and able to encompass the universe. We should learn from going among people, always feel grateful and love each other with selfless great love. This is what we have been teaching in Tzu Chi for many years now. So, we need to “practice ourselves and teach others.” We have come to understand. There is no use just talking about it; we must put it into practice. We must earnestly accept and uphold the teachings, and not only here in our spiritual training ground. We must genuinely seize every second and keep our feet on the ground as we truly practice it and teach others. We do it ourselves and also teach others to do it. We lead by example, guiding them on a path toward the right direction. This is what it means to “praise the wondrous Dharma.”

Because we rejoice, because we agree with it and because we praise it, we are willing to put it into practice like this. Because we talk great joy in giving unconditionally, we go even further by thanking people for the chance to give. This is the True Dharma. We praise each other and are grateful to each other. Isn’t this the way of life for Tzu Chi volunteers everywhere? We do things ourselves, then go on to praise others for doing them too.“ These people are doing much more than I am; they are truly remarkable!” See, don’t we do these things ourselves? We do them ourselves, but we also help others succeed in doing them and also praise them for doing them. This is “what it means to praise the wondrous Dharma.” When people benefit themselves as well as others by giving help, this is truly worthy of our praise. So, “Practicing ourselves and teaching others is what it means to praise the wondrous Dharma.” The Dharma lies in the way we practice it. It is a road that we can walk on, not just a path we give lip service to. It is a road we ourselves are able to walk.

So, “The meaning of merit is cultivating our mind to benefit others.” What are merits and virtues? “Merits” come from us being earnestly sincere in our mind. “Cultivating our mind to benefit others” is what results in merit. If we do not cultivate our own mind, then it will be useless for us to go among people, for it will be impossible to benefit others. We need to cultivate our own minds before we can truly go among people and be able to help them. Otherwise, there are so many people. If we just went among people, what could we do? We need to put effort into our own spiritual practice and with our spiritual aspirations, we must go among people to guide them so that they share the same aspiration and faith of earnestly putting the Dharma into practice among people. This is how we can give of ourselves and how everyone can give of themselves like this. This is “merit.” For us to be effective as we go among people, we must be very steadfast in our own aspirations. So, this is why “we cultivate our mind so that we might benefit others.”

And virtue? “The meaning of virtue is successfully maintaining our practice.” We do not just cultivate ourselves internally, we must go on to put it into practice as well. I constantly tell everyone, whatever we do in our daily living, people are constantly watching us. People are always looking to us to learn, so we really must be sure that all of our actions express the essence of our spiritual practice. So, “The meaning of virtue is successfully maintaining our practice.” If our [mindful] appearances and demeanor are reflected in our actions and work as if they are second nature without deliberate effort, then people will naturally see us as dignified in our demeanor anywhere. In whatever we do, in each of our actions and gestures, everyone always joyfully praises what we do. This is what we know as “virtue.” When we lead people, as long as we are cultivating our mind and we are maintaining our practice, then in whatever we say or want to accomplish, everyone can come together to complete it. These are merits and virtues. It takes spiritual practice for there to be karmic conditions merits and virtues like this. There must be karmic causes and conditions. Every single person has their own karmic causes and conditions in life which naturally bear fruit. With that fruit, for that retribution to be able to manifest itself, the law of karma must be true. So, we should believe that.“ Inward cultivation and external practice are known to be merits and virtues.” Cultivating inwardly while practicing externally is what brings merits and virtues. I told everyone before to remember these things because in our daily living, we use our bodies to return to our nature of True Suchness and reach our Buddha-nature. Therefore, when it comes to our own body-root, each of us needs to know this for ourselves. So, the Buddha, in His wisdom, analyzed these things for us so we would know and be even clearer on them.

The eyes can see forms and have 800 merits. The ears can hear sounds and have 1200 merits. The nose can smell scents and has 800 merits. The tongue can taste flavors and has 1200 merits. The body can fell touch and has 800 merits. The mind can learn the Dharma and has 1200 merits.

“The eyes can see forms”, so they have 800 merits. This is because the eyes can be blocked by all kinds of obstacles. They can only see in front, left and right of them. They cannot see behind at the same time. These are the deficits of the physical eyes. “The ears can hear sounds”, so they have 1200 merits. The nose can smell scents, so it has 800 merits. This is because it can help us breathe. And the tongue? It can taste flavors and discern the flavor of something, whether it is sweet, bitter or salty. Also, it has another very good function which is to teach the Dharma and encourage everyone to do good. Whether people want to listen to the Dharma or we encourage people to listen to the Dharma, we need our tongue to speak, so it has 1200 merits and virtues. And the body? “The body can feel touch”. It can feel touch, whether something is hard or soft. It can sense whether things are hot or cold. This is what the body does. However, it only has 800 merits. This is because the body becomes severely limited by hindrances. Our bodies can add to our many afflictions, but because it can create many merits and virtues, it too has 800 merits. “The mind can learn the Dharma”, so it has 1200 merits. We must put effort into being mindful. When we understand these numbers, they total 6000 merits.

Since these appear in the text, we should mindfully seek to understand them so that we know where 6000 merits come from. These are from the Six Roots; when added all together, they total 6000 merits.

With these merits, they will dignify their Six Roots, and all will be made pure.

This is what the previous sutra passages said, “With these merits, meaning with merits like these, they will dignify their Six Roots”. The eye, ear, nose, tongue, body and mind, these Six Roots, create merits and virtues that “will dignify people’s Six Roots”. When we do good deeds, when we see good things, do good deeds, and can hear good things, we will naturally be able to respond and join in good deeds and so on. If we use all Six Roots to carry these out, then these will be our merits and virtues. The merits and virtues the Six Roots create are what dignify the Six Roots. So, “All will be made pure”. When our Six Roots become dignified, everything we do will be free of defilements. This is like Tzu Chi volunteers in Mozambique; everybody is very disciples. They wear the blue and white uniform, either very white pants or very white skirts. Everybody sits upon the ground there. This is very natural for them. They are able to sit there, to sit and prostrate on the ground, and yet remain very clean. It is a very dignified scene there. With their Six Roots, on this land, they present a clean and dignified appearance. This is not easy. However, this purity that I speak of comes from all the good things that we do. With our bodies and different organs, we act, putting our minds into daily living. We never do what is wrong, never think of what is wrong, what we should not think of. So, everything we do is always virtuous. We do good deeds, think of virtuous Dharma and think of what will benefit people. This is how we maintain a pure spiritual practice.

The next sutra passage goes, “These good men and good women, with the pure physical eyes that they received from their parents at birth, will see the great trichiliocosm and all the mountains, forests, rivers and seas within and beyond it”.

“The first five roots” are those five roots that come before the mind, the eye, ear, nose, tongue and body; these are known as the first five roots. They “constitute the superficial sense organs”. Superficial means things that are very apparent, things we can see very obviously. These are superficial sense organs. “The Coarse Sensory Roots” are relatively coarser; these are all things that we see.

The first five roots constitute the superficial sense organs, known as the Coarse Sensory Roots. When the Six Roots, Dusts and Consciousnesses come together, this constitutes the transcendent sense organs hidden within the storehouse consciousness, also known as the Pure Sensory Roots.

Modern science has developed the microscope. In the medical field, in the scientific field, when we look through it, we can see what was previously invisible. They have developed this technology, this medical technology that can see all kinds of microscopic germs. When it comes to our eyelashes alone, if we look at one through a microscope, we can see bacteria lined up across our lash. The bacteria line up like a row of insects on each lash. These are things we cannot ordinarily see. They are not superficial. We can only see things with coarse appearances, things we see with the superficial sense organs.

“When the Six Roots, Dusts and Consciousnesses come together…”. These are the Six Roots. The previous five were the coarse roots, the ones that sense coarse appearances. When they make contact with the external dusts, our eyes see external appearances. This is how we experience the world. The mind refers to how, after we see something, the consciousness observes it with the nerves in the eye, the optic nerve. That is where the consciousness is. It is through the nerves that we consciously see things and distinguish them. The number of monastic practitioners here and the number of lay disciples can be identified by looking with our eyes. So, our eyes are superficial sense organs. It means that when it comes to coarse objects, we can just see them with our eyes. Actually, there is much around us that we cannot see with our eyes, so we would need a microscope to see them. There are countless numbers of them! Yet, we can only talk about the things we can see with our Coarse Sensory Roots. Moreover, when consciousness meets the Six Dusts, it distinguishes them, has connected with the sense objects through. The sense organs “This constitutes the transcendent sense organs hidden within the storehouse consciousness”. The consciousness itself is hidden. There is nothing more than the physical eye, nothing more than the physical ear, but hidden in these is [the consciousness]. It is our consciousness that directs us to distinguish and understand. It is the transcendent sense organ. Right now when I am speaking, I can still hear behind me the sounds of the birds and machines just the same. Whether those sounds are in front or behind me, I can hear them all. I can hear the sound of my voice as well. I am speaking over the sound of the machine in the background, so the sounds all mix together. All sorts of noises all at the same moment. Come together. These are all part of one consciousness. The mind-root can know so many things, all at the same time.

These are the transcendent sense organs, also known as the Pure Sensory Root. This is because they can encounter and distinguish among external sense objects. However, if we try to analyze exactly where the consciousness is, we cannot see it, for it is “hidden”. So, if we can be a little more mindful, then we will know that as ordinary beings, what we can know and realize with our consciousness is limited to these things. When it comes to the Buddha’s perspectives, His knowledge and realization go far beyond this.

The external, superficial sense organs merely serve to support the successful of the transcendent sense organs. Thus, they are centered on the Pure Sensory Roots. This is the common [purpose] of the Five Roots. The physical eye is the superficial sense organ, whereas the capacity of the eyes to see is wghat constitutes the transcendent sense organ. By the transcendent power of this sutra, the eyes will become pure and the eye-root transcendent.

So, “The external, superficial sense organs merely serve to support the successful function of the transcendent sense organs”. External things only express themselves as they do and serve [as a means] of analysis so that we may find the truth. When we want to solve a problem, we need these external things to help us for us to understand how to solve it. Phenomena can only express themselves in the shapes and forms they do, so they always possess some hidden meaning.

“Thus, they are centered on the Pure Sensory Roots”. The Pure Sensory Roots are pure and undefiled. Our roots are so pure and undefiled, yet we remain covered by ignorance, so we cannot see. We now wish to disperse that ignorance so that we can understand what the true functions of our eyes, ears, nose, tongue and body are. When we understand all these together, we return to the Dharma. When we bring together the worldly phenomena and understand them, we summarize them as the Dharma, which is pure in form. “Thus, they are centered on the Pure Sensory Roots. This is the common [purpose] of the Five Roots”. All five roots share one function when we bring them together with the Dharma. Furthermore, the physical eyes are superficial sense organs. Our eyes are called superficial sense organs. If our eyes get sick, we see a doctor. The doctor can look at our eyes and analyze what is wrong with them. These, too, are superficial sense organs, these physical eyes. If we have some ailment, the doctor can analyze exactly what is wrong. I was just talking about an eyelash. There was a person who went to a doctor so the doctor could discover why his eye was always itching and uncomfortable. It was only then he found out that inside his eye there were many bacteria, bacteria that could not be seen. So, it was through the symptoms that the doctor discovered the ailment. It was caused by certain bacteria inside the organ of the patient. When it comes to the inner workings of our bodies, we must rely on very precise instruments. Then, after understanding the principle, the physiological principle, we ask, what is going on here? One may know the principle and the body’s physical structure, but how can one become able to unlock the mystery of life? This is something that no one knows except the Buddha. With the eye-root, we gather everything we know by seeing; these are phenomena, but it is impossible to explain them. Furthermore, when it comes to the Dharma, only the noble beings and enlightened ones, the Great Awakened Ones of the Universe, can know the true principles of the tiny intricate details of the workings of the universe. “The physical eye is the superficial sense organ, whereas the capacity of the eyes to see is what constitutes the transcendent sense organ. After we are able to see, everything we see comes together and enters the hidden consciousness. Then, this transcendent sense organ gathers these phenomena like this.

So, “the power of this sutra is transcendent”. Throughout this sutra, this is what it is letting us know. It is transcendent so that we can say, “Right! I must come to quickly understand how to teach the meaning in this sutra so that everyone will understand it. So, someone has to explain the sutra to us. If no one explains it, we have no way to know. They way each person explains it is different. Some explain it using worldly phenomena. Others explain using the ancient set of concepts.

However, we are in the world and we must know how in our daily living among people we can analyze the function of our eyes. What do we gain from them? Do they benefit us? Are they hurting us? We must gather together the benefits they bring us. After being educated by reading the sutra, we are already upholding the practice for ourselves. We must further encourage others to practice so that their hearts turn toward goodness. In this sutra, there is power in the Dharma. “The sutra is a path”. The power of the Dharma helps us understand that this is the pure eye. We use a pure eye to observe these phenomena and analyze the wondrous workings within them, so the eye-root is pure. Because the sutra is transcendent, it helps us attain a pure eye-root. It is transcendent. “These good men and good women, with the pure physical eyes that they received from their parents at birth…”.

These good men and good women, with the pure physical eyes that they received from their parents at birth: There are five types of eyes, they physical eyes, wisdom-eyes, heavenly eyes, Dharma-eyes and Buddha-eyes.

It especially mentions good men and good women, meaning good people, people who accept this Dharma. With the physical eyes from our parents, we can see and accept all worldly phenomena together, so we can understand the Dharma within them. “There are five types of eyes, the physical eyes, wisdom-eyes, heavenly eyes, Dharma-eyes and Buddha-eyes”. When we read and recite the Diamond Sutra, we will read about all these five eyes.

[The eyes] are divided into five types according to their functions: Physical eyes are limited and cannot see clearly. Dharma-eyes can only observe worldly phenomena. Heavenly eyes see clearly without limitations. Wisdom-eyes clearly discern emptiness. Buddha-eyes [shine] like 1000 suns. What they illuminate is all different, yet their essence is the same.

We can understand form the Diamond Sutra that, when it comes to physical eyes, “physical eyes are limited and cannot see clearly”. This is because if we are unenlightened, though we know to use our eyes to see things, they are superficial sense organs. We understand these names, yet we still must rely on instruments, whether medical or scientific technology. Only then can we know the inner workings of those microbes. Otherwise, there would be no other way. So, still the eyes may be obstructed. Thus, when it comes to the physical eyes, we need to rely on other instruments to see. Otherwise, we could never see some things. “Dharma-eyes can only observe worldly phenomena”. The Dharma-eyes can see the world. In regard to common principles, the “worldly truths,” they understand all of them. Because we now read and recite the sutra, we already understand worldly phenomena.

So, when it comes to right and wrong, we are already very clear; we can refuse to allow those defilements to contaminate us. When our entire mind has returned to the Dharma, it means we have the Dharma-eyes. “Heavenly eyes see clearly without limitations”. Moreover, when we get to heavenly eyes, we do not have to rely upon instruments. Heavenly eyes have a way to see “clearly without limitations”. It is we who have limitations, but a heavenly being sees clearly without any limitations.

Next, “Wisdom-eyes clearly discern emptiness”. Emptiness is true emptiness. The wisdom-eyes analyze all things very clearly, [seeing] that they are in fact all empty. We kept talking about true emptiness in the past. There is “true emptiness” and also “wondrous existence”. If we see wondrous existence in true emptiness, we have truly attained Buddha-eyes. “Buddha-eyes [shine] like 1000 suns. What they illuminate is all different, yet their essence is the same”. With Buddha-eyes, we can see everything clearly. The Buddha too had the eyes given by His parents, then similarly, after He had awakened, He already understood the things of this world; by grasping one truth, He understood all truths. There was nothing that He did not understand. So, all true emptiness and wondrous existence is encompassed in one gaze of the Buddha’s eyes which include these five eyes as well. They are like 1000 suns. “What they illuminate is all different, yet their essence is the same”. When they illuminate things like this, then all things can be known.

When the physical eyes we received from our parents at birth also become pure, the four elements will become pure [within us], thus creating the eyes of our transcendent sense organs, which will no longer be the physical eyes of the superficial sense organs.

What our mother and father have given us are the physical eyes. So, we must try to comprehend this. It then goes on to talk about “purity”. “Purity” means that “the four elements will become pure [within us] thus creating the eyes of our transcendent sense organs”. The four elements all come together in our bodies. Our bodies are replete with the Five Roots. We often say that the body is a temporary union of the four elements. This temporary union of the four elements, this entire body, has eyes, ears, nose, tongue and body. These eyes, ears, nose, tongue and body are inseparable from the four elements. So, “These four elements will become pure [within us], thus creating the eyes of our transcendent sense organs”. We are fortunate to have found the Dharma, for it is the Buddha-Dharma that enables us to recognize right from wrong. When we were unenlightened in the past, we did wrong things out of ignorance; we kept turning over and over in ignorance. Now that we know, we know how to eliminate what is wrong. We can wash away our mistakes from the past and, starting now, we have the teachings in the sutra to rely on. So, now everything we see is the Dharma. Thus, our eyes are pure and can understand all tangible things in the world. We have completely analyzed these superficial roots and dusts as being empty. This is true emptiness. Only a Buddha could understand all these things clearly. This is purity. What we need to learn is how to purify the Roots when they encounter Dusts. This is what we need to learn.

So, “These four elements become pure [within us], thus creating the eyes of our transcendent sense organs”. These four elements are only a temporary union. This is to say, when we say everything is empty, we mean the four elements are a temporary union; it is all pure and undefiled. So, “They will no longer be the physical eyes of the superficial sense organs”. This is now really talking about the eyes; it is talking about our pure awakened intrinsic nature. Yet, this pure awakened intrinsic nature comes from our continual and incessant analysis of external states; we analyze these, analyze them from coarse to fine, fine enough that everything returns and converges until it enters our consciousness, our storehouse consciousness and then wisdom.

There are the sixth, seventh, eighth consciousnesses and the ninth consciousness. This is the Buddha’s pure enlightened nature, “the transcendent eye-root.” This is not just the superficial sense organ of the physical eyes. It is the awakened nature. So, everyone, we must be mindful of the Dharma; we must truly comprehend it, understand it. Although it is not possible for us right now to reach the ninth consciousness, at least we know about it. When it comes to our eighth consciousness, everything we created before, all of our thoughts and feelings go there. We kept talking about this before. The sixth consciousness is the mind-root. The mind encounters external states. The five roots and consciousnesses connect with the five external sense objects, and it is in the sixth consciousness of thought that we make distinctions. When we go about doing something, do we do what is right or what is wrong? Right and wrong depend on thoughts, which are expressed in our accumulated actions. When we do good, a virtue returns to our eighth consciousness. The mistakes we make also go to the storehouse consciousness. So, both good and evil are stored in the storehouse consciousness. As unenlightened beings, this is what we need to learn, what we need to understand.
Right and wrong are always determined in how the Roots meet the Dusts. If we can distinguish clearly between good and evil, then we can gradually eliminate evil, and gradually increase our virtue. We increase it until [we are] “free of all hindrances” and we remain in the Three Spheres of Emptiness.

This is the return to the ninth consciousness. In short, if our mind is pure, then we will continually return to the Buddha and walk upon His awakened path. We will have no difficulties if we are mindful, so please always be mindful!

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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20190719《靜思妙蓮華》修心利群 持行有成 (第1656) (法華經·法師功德品第十九)
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