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 20190729《靜思妙蓮華》精勤化眾 趣求道法 (第1662) (法華經·法師功德品第十九)

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20190729《靜思妙蓮華》精勤化眾 趣求道法  (第1662) (法華經·法師功德品第十九) Empty
發表主題: 20190729《靜思妙蓮華》精勤化眾 趣求道法 (第1662) (法華經·法師功德品第十九)   20190729《靜思妙蓮華》精勤化眾 趣求道法  (第1662) (法華經·法師功德品第十九) Empty周日 7月 28, 2019 8:42 pm

20190729《靜思妙蓮華》精勤化眾 趣求道法 (第1662) (法華經·法師功德品第十九)

⊙精進菩薩大心,不懼種種難行,攝善勤修善法,利樂精進不懈;精勤勸化眾生,念念趣求道法,持經若讀若誦,若解說若書寫,六根各具功德。
⊙「並諸餘山林、大海江河水,下至阿鼻獄,上至有頂處,其中諸眾生,一切皆悉見。雖未得天眼,肉眼力如是。」《法華經法師功德品第十九》
⊙「復次,常精進!若善男子、善女人,受持此經,若讀、若誦、若解說、若書寫,得千二百耳功德。」《法華經法師功德品第十九》
⊙復次,常精進!若善男子、善女人,受持此經,若讀、若誦:妙蓮華,細分說法滴滴如甘露。滋潤慧命持經開解,諸法歷歷,總在目前。
⊙若解說、若書寫,得千二百耳功德:即五種法師,能持如是法,如法師範修持,以法為師,持說如儀,得六千功德。
⊙「以是清淨耳,聞三千大千世界,下至阿鼻地獄,上至有頂,其中內外種種語言音聲。」《法華經法師功德品第十九》
⊙以是清淨之耳,聞器世間,一切情與無情之音聲,亦如前解。云其中者,指大千界。
⊙「象聲、馬聲、牛聲、車聲、啼哭聲、愁歎聲、螺聲、鼓聲、鐘聲、鈴聲、笑聲、語聲,男聲、女聲、童子聲、童女聲、法聲、非法聲、苦聲、樂聲、凡夫聲、聖人聲、喜聲、不喜聲,天聲、龍聲、夜叉聲、乾闥婆聲、阿修羅聲、迦樓羅聲、緊那羅聲、摩侯羅伽聲、火聲、水聲、風聲,地獄聲、畜生聲、餓鬼聲、比丘聲、比丘尼聲、聲聞聲、辟支佛聲、菩薩聲、佛聲——以要言之。」《法華經法師功德品第十九》
⊙如經句偈文所列,循道合理,曰法聲。無道可行,無義可說,曰非法聲。

【證嚴上人開示】
精進菩薩大心,不懼種種難行,攝善勤修善法,利樂精進不懈;精勤勸化眾生,念念趣求道法,持經若讀若誦,若解說若書寫,六根各具功德。

精進菩薩大心
不懼種種難行
攝善勤修善法
利樂精進不懈
精勤勸化眾生
念念趣求道法
持經若讀若誦
若解說若書寫
六根各具功德

用心啊!日日都請大家要真誠用心。學佛本來就是,要用很細膩、專心,如何能夠將凡夫雜念心,將它合為一,一心好好向著,我們的真如本性找、探討。真如本性它的專精、清淨無染,那就是佛的本覺。是簡單,是很不簡單;簡單、不簡單,那就是看我們的心。心,心猴意馬,到處亂闖,若這樣,連自己的心,長得怎麼樣都不知道。就像前面所說過了,眼,到底我們有沒有看到我們的眼睛?卻是眼睛都在看世間,人與人之間事事形相,是好、是不好?歡喜、不歡喜?都是眼睛在看。但是眼睛只是一個肉團眼,但是奇妙的就是它有功能,這個功能到底長成什麼樣呢?用現代的話說「視神經」。而視神經是什麼樣的形態?很微妙物,微細、微細。

這眼科如何告訴我們,我們就是無法記得這個視神經。而這個視神經,只是與肉團眼配合起來,緣外面,外面的塵境是不是,有進來我們的心意之中呢?其實就空無一物,卻是我們凡夫從眼根、塵境,將它引進來,在我們的腦海中起心動念。唉呀,苦,就是苦在這裡。這個意識到底是長怎樣?這種意識去傳它進來,到底放在哪裡?真的無法去找。無法找,放下了,因為一切皆空啊!用這樣來解釋,大家對眼根應該是清楚。不過,佛陀要我們眾生好好去找,找出了,你這個眼識、心意在哪裡;你若沒有找出源頭來,我們還是放下,是卸責任嗎?放下了,那就是卸責任,「我看開了,我放下了」。你看開、你放下,責任呢?表示你的責任就是放棄了。什麼樣的責任?輕重我們有沒有分?這就是做人的原則。

回過頭來還要告訴他做人,做人就要承擔,擔起責任來,這就是負責。人與人之間總是彼此關懷,想:要為人群做什麼事情?決定要做了,就要負擔到底,這才是真正,佛陀要我們去了解的事情,要我們去入人群,如何去看人、事、物,同時透徹理。事理要透徹,那當然就是要到意境,意境就又在後面後面了,那個「意識」,但是我們不能忘記,前面的「眼識」。讀經本來就是要精進,「經者,道也;道者,路也」,每天我若是說:「經者……」大家的內心就已經喊出了:「道也,路也。」這麼簡單,都喊得出來、背得進去,但是道呢?如何開?道要如何開?路要如何鋪?

聽到從精舍,不論是清修士、出家眾、在家菩薩,慈濟事行在人間。有四個地方在報告,我聽,我就很感動啊!旁聽,了解四個地方境界不同的國家。在大陸廈門開這個佛教的論壇(第五屆世界佛教論壇在大陸福建省莆田市舉行),就能夠知道,到底是什麼樣的情況,好像眼睛透視在那個地方。多少的長老上臺去?他們如何說話?而(靜思)精舍的弟子,是在那個地方,表達是什麼形態?好像一邊說,我一邊看到。雖然事隔這麼多天了,聽到這個聲音,就能夠覺得那個形態,好像我自己親眼,在那裡看到一樣。這就是要用心。

因為這些人我認識,那個景象用假設也能知道。還有加拿大,(第七屆世界宗教議會在加拿大多倫多舉行),那個地方,場面是多大、多廣,要如何走?要去面對的是什麼樣的場面?這好像都看到了。慈濟人在加拿大,一個一個聯絡處、道場,他們到底是什麼樣的環境?如何精進?這都很清楚。是精進、是懈怠?道場是如何用?差不多猜測得到。去看一次了,應該回來若再報告,可能能知道大部分。這就是有在場、沒有在場,用什麼眼去看。

還有緬甸,去付出,去發豆種。是啊,昨晚我們的菩薩,清修士,陪著這麼多在家菩薩,浩浩蕩蕩,從臺灣、從馬來西亞到緬甸,會合緬甸的菩薩,他們如何去投入、去面對?去如何發放?什麼樣的態度?要來領的人,從鄉村來,他們得到一包一包的豆種。雖然對我們臺灣來說,這一包豆種才多少錢,但是他們如獲珍寶。又再能夠知道,幾公斤的豆子,它能夠撒幾畝、多廣的田園,幾公斤能夠收穫幾千公斤。這豈不就是我們常常在說,「一生無量」?你給他十幾公斤,一、二十公斤的豆種,他只要風調雨順,比較勤快一點去用功,自然收成能夠很好,一比幾,多少產量出來。這就是對他們的幫助,他們能夠不用擔心,要如何生活。

這就是時間在人間如何去互動,也是常常在告訴大家,時間、空間、人與人之間。每一天我們的生活,就是在這樣三間之中,要把握時間,應用空間,好好關懷人間,這就是我們的責任,這就是叫做責任。希望大家要精進、用心。「精進菩薩大心,不懼種種難行,攝善勤修善法,利樂精進不懈」。看看,難道不就是這樣呢?精而不雜,進而不退,我們要發這分菩薩心,永遠不退轉,不論你遇到什麼樣重大的責任,多麼大的辛苦,我們都不可畏懼。所以不懼種種,再難行,我們都能行。

我們修行只有一個目標──「攝善」。世間苦難偏多,這麼多苦難要怎麼辦?我們要發心,自己要好好充實自己,要如何救?要勤修,要如何來決定我們的心?心力,「心」也是代名詞,「力」也是代名詞,但是要用心;用心也是無形,就要看大家是不是有下這分的決定、志向,難行能行,撥開種種的困難。

所以我們為了攝善,攝善法界,所有的善法,我們都要將它攝受來。不只是自己好好修善法,我們還得要勸人修,要不然這次緬甸,若沒有這麼多人,你一個人兩隻手,你能夠抱幾包的豆種給人家呢?那就是人多,人多會合起來,他們自然那個行動,人又再感動人,連當地的人,他們都懂得要來出力,要來當志工。這種救人、被救的打成一片,大家來出力,大家來做事,同時用簡單的法,他們拳拳服膺。這個法就是他們慧命的資源,這豈不就是要用善法呢?而這個善法,我們要殷勤。

聽到非洲慈濟人也是一樣,他們得一善法拳拳服膺。他們再辛苦、再困難,他們都不願意做一個被救的人,他們要救人,而且救得很徹底。「感恩、尊重、愛」,感恩有這些比我更加窮困的人,需要人幫助的人,就是因為有這些,我才有這個環境;與這些好的人一起,我才能扛著這包米,很快樂、很歡喜。搖搖擺擺,要讓我救的人不用動身,我走到達了,蹲下來、跪下來,將這大包的米拿到你的面前。這豈不是真誠、恭敬、尊重的愛?在非洲看到了,他們是每個月都是這樣!

看,做好事,放眼天下看,我們傳出去的法,他們受用了;受用來就是法髓,精髓,換新血輪比舊的血更好。自己再造的,只要有這個髓給他們,他們再造人生,環境同樣那麼困難,但是他們的心完全打開了。道糧,就是法,一點點的法給他們,他們就像在做麵包一樣,一點點的酵母,他們就能夠發展很多。這種打開心門、展開大心,他們有辦法去做救人的人,過去是「貧中之貧」,現在已經是「貧中之富」了,富有愛心,這就是「攝善勤修善法」過來。人人開心、歡喜,「利樂精進」,有進無退,一點點都沒有懈怠。

所以,「精勤勸化眾生,念念趣求道法」。難得人生,我們已經得到這樣的佛法了,雖然僅僅一個眼根,我們可以去延生很多,我們對人間、空間;克服空間的遙遠,看見人間的苦難,我們把握時間。就像稻種、豆種,你若沒有把握時間,及時送到,根本就沒有用,這叫做搶時間,用空間發揮愛的力量,這就是精勤。不只是我們自己去做,勸化其他的人。我們這麼多慈濟人會合,這樣去,能夠將當地有力的人感動,出力來幫忙扛、來幫忙搬,這就是力量。而這個力量就是我們平時回歸回來,就是要好好心無雜念,這心念一致,我們的人間看法,我們要好好有一個方向。趣向就是方向,我們心沒有雜向其他的方向,就是這個方向,眼睛就是看前面,這「念念趣求道法」。

道啊!「經者,道也;道者,路也」,這就是我們在開道,帶人走。我們這條路、這條道,我們要開很辛苦,不出力,路開不了。所以我們要持經,我們若沒有經就沒有這個道,沒有道就沒有路。而道是從我們持經,過去就是這樣走過來,是一個道理。所以,人生的精準方向就是道理,所以我們要面向著精準的方向,去趣求。方向就是要向前精進,叫做趣求我們的方向、目標;念念就是要求這條道,要學這個法。這條道、這個法,就是要從持經。

如何叫做持經?你要讀、你要誦。讀誦之後,你要了解,了解就是要去說。所以要再讓很多人,聽得到、懂道理,入這個門,開這個道,走這樣的路。所以「若解說、若書寫」,一方面要寫。我若沒有寫,這些字不會出來,我就要一字一字寫。要不然我這樣說,你們聽了就過,我若寫下來,大家看,可以抄下來,師父這麼說。而我是從持經來的心得,心心念念《法華經》,這條道路,所以要持經。「持經、若讀、若誦,若解說、若書寫」,要經常說。就像我們每天晚上,常住都有在安排分享,聽啊,是什麼事情?雖然是有定日來不同的活動,這就是叫做上課。不論是人間事,或者是討論經典,或者是「如是我聞」,希望大家要聽經要懂得解,能夠拿出來大家討論,這樣我們才能夠訓練出了,出去任何一個國家,都能夠與人分享。如是我聞、如是我做,這面對了,我們要知道我做什麼事情,我們的環境是這樣,就能夠很踏實說,心沒有虛就是真實,這就是我們要有受持。

所以,「六根各具功德」。我們現在才是在眼根。那麼眼根,我們能夠得以很多的看法不同;因為看法不同,我們的方向就不同,而我們現在同一個方向。就像這次,從大陸有菩薩來臺灣,認識慈濟,入門來看,親身去體會,感動了,深信慈濟這條路,是他們的人生方向。所以很遠哦!大陸很大,光是一趟路要來到臺灣,有的人光是坐車、轉搭飛機,要用兩天多的時間。這實在是很不簡單、很辛苦,卻是他們不畏懼道路遙遠。

尤其是發心的人,他們願意付出、願意學習。記得在雲南,他們要與人活動,就要去到幾百公里,去與人會合,去做慈濟的協力活動,去訓練,去了解慈濟是要如何付出。我們這裡人少,我們就要去與人會合。要上課要坐七個鐘頭的火車,要在車上過夜才有辦法去上課。慈濟人在大陸追求這個法,慈濟宗門如何入人群?如何展開我們的心去愛,擁抱天下蒼生?這是這一次,大陸菩薩那樣的精進,這就是持經。「經者,道也;道者,路也」,他們從這條路走進來,從「路」走進來「道」,從「道」走入「門」來,就是「經」,我們就是要這樣用心。若這樣,我們應用我們的六根。六根有八百功德、千二百功德的,各個的功能不同,各個都要去用到。我們要做好事,六根總用,互相配合,這是六根的功德。

功德有重、有輕,阿育王,有一次他自己這麼想:我統領天下,大家都要來進貢,只有一個地方,為何都沒有看到來朝見?這個地方是哪裡?海龍王,海的這個境域怎麼都沒有來?」大臣就說:「大王啊!龍王,您就要有辦法,以您的德來降伏他。陸地這些是因為您的德,您有功能來降伏這些人。但是海龍王,您的德與他的德,可能他認為他的德比您還高,所以他沒有來朝見。」

阿育王他就說:「好,這樣我知道。」他就開始了,他發揮他的功能,去看多少的苦難人。「不論他什麼苦,你們告訴我,我到處去看,了解之後,什麼苦,我都要為他解決,什麼困難我都要幫助他,要彌補他到了,他生活可以輕鬆過日子。我決心要這樣做,說到做到。」用一段時間在那裡這樣做。他有一天,他就說:「好,這樣去海邊。」在那個地方,他就將阿育王的像、海龍王的像,放在那個天平,秤子上面。哦,阿育王這一邊,已經有比較重了。

這當中,海中來了一位年輕人,向阿育王頂禮,他說:「我已經服了。原來大王的心量是這麼的開闊,對於人民是這麼的有愛,過去我以為,我做的,我的福比您大,原來您所做的一切的福,比我重、比我大,所以我服您啦!」所以不論陸地、海龍宮,都來朝貢,來獻寶等等,這就是說功德。還未做之前,在秤子的上面來秤,我們比人家輕很多,秤子會比較浮;做了以後,那個秤子會比較重下來,所以功德可以秤斤兩,可以去秤重,那就是在天平上。我們不是說做,而功德長得怎樣?沒有長得怎樣,你自己造的福,到底輕重長得怎樣?在別人的心目中自有輕重,人人的心中都有一支秤子。這將這個故事來比較給大家聽。

所以,《法華經》,就是要讓我們知道,是如何能夠功德?是為何分八百、千二呢?這是我們現在再下去,要更大的用功。光是一個眼就要說這麼多天,其實有說完嗎?還沒有,這實在是……。凡夫眼是這樣,還有慧眼,還有法眼,還有天眼,還有佛眼,很多眼,我們都要好好去探討。

好,前面的文。「並諸餘山林」,那就是眼光夠看的,「大海江河水,下至阿鼻獄,上至有頂處,其中諸眾生,一切皆悉見。雖未得天眼,肉眼力如是。」

並諸餘山林
大海江河水
下至阿鼻獄
上至有頂處
其中諸眾生
一切皆悉見
雖未得天眼
肉眼力如是
《法華經法師功德品第十九》

這前面解釋過,大家也清楚。再接下去的,大家多用心。經文很多,這要一一解釋到最後,再兩年、三年都解不完。因為各種各類有各型的聲音,各類的聲音都有它各類的境界,這無法用那麼長的時間,大家用心讀誦,所以要讀、要誦。

「復次,常精進!若善男子、善女人,受持此經,若讀、若誦、若解說、若書寫,得千二百耳功德。」

復次 常精進
若善男子 善女人
受持此經
若讀 若誦
若解說 若書寫
得千二百耳功德
《法華經法師功德品第十九》

眼功德,前面告一段落了,下面就是耳朵要聽,要聽世間、空間,所有情與無情一切的聲。我們現在在這裡,你聽我的聲音,我又在聽鳥的聲音;忽然間牠在那裡叫,這什麼時間跑出這個聲音來?是心意觸動到,所以牠的聲音,這叫做鳥音。這有幾隻大概就知道,不是一隻小鳥。這我們看不到,無法看到,但是我們的意根,將它分析出來了,不是一隻,三、五、六隻在那個地方。牠們在對話,只是我們不熟悉,不了解牠們的語言。牠們也很親切,在那個地方在對話。這就是耳根要聽的聲音。

復次 常精進
若善男子、善女人
受持此經
若讀、若誦:
妙蓮華
細分說法
滴滴如甘露
滋潤慧命
持經開解
諸法歷歷
總在目前

所以,「復次,常精進!」,佛陀就是這樣再叫常精進菩薩。「若善男子、善女人」,大家有心要修行的人,不論是男、女四眾,大家要好好用心。「持此經」,不論是讀、是誦,或者是解說,或者是書寫,能夠「得千二百耳功德」,就是要專心持誦,《妙法蓮華經》。是這個經文之中,這樣細細去將它分析,好好這樣一項一項來將它解釋出來。這種「細分說法,滴滴如甘露」,詳細來分析它,到底什麼叫做眼根?眼根得八百功德,現在的耳根是得千二百功德,到底是為什麼呢?

我們在經典中,能夠「細分說法」,一項一項為你們分析,之後將這個法如甘露一樣,「滴滴如甘露」;有接收進去的內心,這就是像甘露一樣。因為我們的心中本無法,就像這樣一滴一滴,滴進去你的內心。就像〈藥草喻品〉一樣,不論你是一棵大樹的種子,你落入土地,若沒有水來滋潤,有土地、有陽光,這棵大樹的種子也無法發芽,哪有辦法成為大樹呢?或者是小草,同樣大地上面不能缺水,一沒有水,草都乾掉了,就死掉了。所以法就好比水,「法譬如水」,在生命中,如甘露一樣,我們要珍惜這個法。

所以,法能夠「滋潤慧命,持經開解,諸法歷歷」,總在我們的眼前。其實大家出去如何做,四個國家,你們出去了;回來了在彙報,所見聞、所感受的,要感恩回饋啊!因為在這個大道場的裡面,平時是受這樣的培養,受這樣的環境,常住提供給我們去見聞、看世面,看這麼多人、事、物,你親身去感受到,回來應該要好好與大家分享。這也是叫做「回向」。
希望大家要用這樣的法,互相講說。這也是法,這叫做世間法。

總而言之,「滋潤慧命,持經開解,諸法歷歷,總在目前」。我們要回來告訴人家,這種開解,你走過的路,在這個源頭,這個道的重點;經出發,開這個門,走上這條路,回來應該要「諸法歷歷」,讓大家更加了解。所以大家要很用心,該吸收,吸收;該付出回饋,要回饋,這叫做回向,感恩、回向,若能夠這樣。

再「若解說、若書寫」,筆記下來,這就是我們生命中走過的路。現在與大家分享,未來延續下去,讓人家知道這條路,我們慈濟宗門走過去了。我們開這個門,有走往那裡、走往那裡,所有的人看得到、能了解,所以修行要如何培養法師?法師人才要從哪來?

若解說、若書寫
得千二百耳功德:
即五種法師
能持如是法
如法師範修持
以法為師
持說如儀
得六千功德

「五種法師」。「能持如是法,如法師範」。就像法師要做典範,我了解之後,我受持,好好用法,聽聞佛法之後,身體力行,這就是典範。「如法為師」,因為我們有修過這個法,所以「說如儀」,我們身體力行出來,所以「得六千功德」。

「六千功德」,是前面眼、鼻、身這三項,都是八百功德,所以三八二四;後面三項(各)有千二百,所以全部合起來有六千的功德。一個人,六根互用起來,有六千功德。所以六千的功德在我們的身體,我們要如何去發揮呢?發揮到真實有功德。

各位,真的要用心。因為這樣,我們:「以是清淨耳,聞三千大千世界,下至阿鼻地獄,上至有頂,其中內外種種語言音聲。」

以是清淨耳
聞三千大千世界
下至阿鼻地獄
上至有頂
其中內外
種種語言音聲
《法華經法師功德品第十九》

以是清淨之耳
聞器世間
一切情與無情
之音聲
亦如前解
云其中者
指大千界

我們要很了解,了解到每一項的音聲,我們都要清楚。所以清淨的耳根,去聽器世間的聲音,一切情與無情,不論你桌子碰到桌子也有聲,你碗碰到筷也有聲等等。我們能夠分別出,這是碗、筷的聲音,而這是桌子與桌子碰到的聲音,我們都能夠分得出來。這無情的東西我們分得出,何況鳥叫的聲音?牠有情,我們人有情,動物全有情,所以這些聲音我們都能夠很清楚。所以情與無情,有情的人、無情的東西的聲音全都清楚,這就是耳根可以接觸到那個境界就很大了。

所以:「象聲、馬聲、牛聲、車聲、啼哭聲、愁歎聲、螺聲、鼓聲、鐘聲、鈴聲、笑聲、語聲,男聲、女聲、童子聲、童女聲、法聲、非法聲、苦聲、樂聲、凡夫聲、聖人聲、喜聲、不喜聲,天聲、龍聲、夜叉聲、乾闥婆聲、阿修羅聲、迦樓羅聲、緊那羅聲、摩侯羅伽聲、火聲、水聲、風聲,地獄聲、畜生聲、餓鬼聲、比丘聲、比丘尼聲、聲聞聲、辟支佛聲、菩薩聲、佛聲——以要言之。」

象聲 馬聲
牛聲 車聲
啼哭聲 愁歎聲
螺聲 鼓聲
鐘聲 鈴聲
笑聲 語聲
男聲 女聲
童子聲 童女聲
法聲 非法聲
苦聲 樂聲
凡夫聲 聖人聲
喜聲 不喜聲
天聲 龍聲
夜叉聲
乾闥婆聲
阿修羅聲
迦樓羅聲
緊那羅聲
摩侯羅伽聲
火聲 水聲 風聲
地獄聲 畜生聲
餓鬼聲 比丘聲 比丘尼聲
聲聞聲 辟支佛聲
菩薩聲 佛聲
以要言之
《法華經法師功德品第十九》

聽起來,其實我們的凡夫肉團耳,也是這樣聽,分別出了這樣的聲音,所以耳根的用途很大了。

「循道合理」,這叫做「法聲」。「無道可行,無義可說」,叫做「非法聲」。

如經句偈文所列
循道合理
曰法聲
無道可行
無義可說
曰非法聲

各位,真的這些若要好好去分析,其實都是在三界內,眾生界內就沒有離開這些聲音。這些聲音,耳根,還有其他法聲、非法聲的作用。所以大家要好好時時多用心!
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Explanations by Master Cheng-Yan
Subject: Transform Sentient Beings and Seek Out Teachings (精勤化眾 趣求道法)
Date: July.29.2019

“We must be diligent and form great Bodhisattva-aspirations, fearing not the various difficult practices. We must embrace goodness, earnestly cultivate the virtuous Dharma, take joy in benefiting others and advance diligently without ever growing indolent. We must diligently and earnestly advise and transform sentient beings, our every thought focused on seeking out the teachings of the path. When we uphold the sutra, whether we read, recite, expound or transcribe it, each of our Six Roots will be replete with merits.”

We must be mindful! Every day, I ask everyone to be sincerely mindful. Learning the Buddha’s teachings has always required us to be meticulous and focused, [to contemplate] how we can focus our discursive thoughts as ordinary beings and wholeheartedly work toward searching for and exploring our nature of True Suchness. Our nature of True Suchness is focused, pure and undefiled; it is the innate enlightenment of the Buddha. [Returning to our nature of True Suchness] can either be easy or not easy at all. Whether it is easy or not depends on our mind. Our thoughts may be wild and unruly, running all over the place. If that is the case, we do not even know what our mind looks like. Just like what we talked about before, about our eyes, have we actually seen our own eyes? It is our eyes that see the world and people, matters and appearances. Is [a thing] good? Is it not good? Do we like it? Do we not like it? We use our eyes to see all of this. However, our eyes are but balls of flesh. What is amazing is that they have these functions.

What [form] do these functions really take? In modern terms, we call them “optic nerves”. What characteristics do the optic nerves have? They are microscopic objects that are very fine and miniscule. No matter what the ophthalmologist tells us, we still cannot see the optic nerves. It is the optic nerves that work with our eyeballs to connect with the external world. Have the external sense objects [physically] entered into our minds? In truth, nothing is [physically present]. Yet, as ordinary beings, through [the interaction] of our eye root and the external sense object, it is drawn into [our minds], causing our minds give rise to thoughts. “Oh my, this is what suffering is about.” What does this consciousness look like? When this consciousness passes into [our minds], where does it end up? We truly cannot find it. We cannot find it, so we [must] let it go, for everything is empty in nature. When explained in this way, everyone should be clear on the eye-root. However, the Buddha wants us sentient beings to work hard and search out where our eye- and mind-consciousnesses are. If we do not find their origin, yet we still let them go, are we shirking our duty? If we let it go, we relieve ourselves of our responsibility. If I see through things and let them go and if you see through things and let them go, then what are we responsible for? This indicates that we gave up our responsibilities. What kind of responsibilities are they? Do we set priorities based on importance? This is the principle of being a good person. We must also turn around and tell others how to be good people. To be a good person means that we must take on responsibilities. This is being responsible. In our interactions with others, we should always care about each other. We should think about what we want to do for people. Once we decide to do it, then we should see it through. This is the true [goal] that the Buddha hoped for us [to accomplish] [when He] asked us to understand things by going among people and learning how to [properly] see people, matters and things, while also thoroughly understanding the principles.

To fully comprehend the principles of matters, we must take them into our minds, which is last among [our Six Roots]; that is our mind-consciousness. However, we cannot forget our eye-consciousness from previously. When studying the sutras, we should be diligent. “The sutras are a path. This path is a road to walk on.” Every day, if I were to say “The sutras are...,” everyone would already be reciting in their minds, “...a path. [This path is] a road to walk on”. This is so simple. [Everyone] is able to say it and memorize it. Yet, where is the path? How can we open it? How can we pave this road?

I hear from those at the Abode, be it Pure Practitioners, the monastics or lay Bodhisattva-practitioners, how [everyone] is carrying out. Tzu Chi’s work in this world. There are four places being reported on. I am very touched hearing about [our work there]. Through listening [to the reports], I can understand [what is going on] in these different countries and different places. From the forum on Buddhism in Xiamen, China, we were able to learn what the situation is like there. It was as if our eyes could see that place. How many elders went on stage? What did they talk about? And for the disciples from the [Jing Si] Abode, [who went] to that place, what was it that they shared? It was as if I could see it while they reported. Although it had been so many days already, by hearing them, I feel as if I could see what it was like with my own eyes at that place. This is why we must be mindful.

Since I know these people, I can understand the scene simply by imagining it. Also, in Canada, we participated in [the Parliament of the World’s Religions].When it comes to how big and vast the place was, how to get around that place and what kind of scene it was, it was as if I could see it all. As for the Tzu Chi volunteers in Canada and each of their service centers, spiritual practice centers, what do they look like? How do they diligently practice? I could [see it all] very clearly. Are they diligent or are they lax? How do they utilize the spiritual practice centers? I could more or less figure it out. Since we have been there and taken a look once, when people return and give their report, we should be able to know the majority [of what took place]. This is the [difference] of being present or not and through which eyes we see things.

Then, there is also Myanmar, where we went to help and distribute seeds. [One of] our Bodhisattvas, a Pure Practitioner, accompanied so many lay Bodhisattva-practitioners in a great team, traveling from Taiwan and Malaysia to Myanmar. They met up with the Bodhisattvas in Myanmar. How did they dedicate themselves and handle the situation? How did they distribute the aid, and what was their attitude? Those who came to pick up [the materials] came from villages, and they received bags of bean seeds. Although, to those of us in Taiwan, these bags of bean seeds are not worth much, they felt like they received precious treasures! Furthermore, we knew that just a few kilograms of beans can be sown over many acres of vast farm lands. A few kilograms [of seeds] can turn into a few thousand kilograms worth of harvest. Isn’t it as we often say, “One gives rise to infinity?” When we give them 10 to 20 kilograms of bean seeds, as long as there is favorable weather, and as long as they work hard, then naturally their harvest will be very good. They will produce at a ratio of one to many. This is the help we provide them; they do not need to worry about how they will get by. This is how time functions in the world. I also often speak to everyone about time, space and interpersonal relationships. Every day of our lives [occurs] within these three dimensions. We ought to seize time and make good use of space to earnestly care for the world. This is our responsibility. This is what we call responsibility. I hope everyone can be diligent and mindful.

“We must be diligent and form great Bodhisattva-aspirations, fearing not the various difficult practices. We must embrace goodness, earnestly cultivate the virtuous Dharma, take joy in benefiting others and advance diligently without ever growing indolent.” See, isn’t this how it is? We ought to be focused and not distracted, advancing and not retreating. We ought to form this Bodhisattva-aspiration and never retreat from it. No matter what great responsibility we face, and no matter how hard it is, we must not fear it. “Fearing not the various difficult practices,” [means that], no matter how difficult they may be, we are still able to practice them. We have only one goal in our spiritual practice, which is to “embrace goodness.” There is so much suffering in the world. With so much suffering, what should we do? We ought to form aspirations and earnestly increase our own abilities. How can we help [the suffering]? We must diligently engage in spiritual practice. How can we firmly establish our resolve? [This takes] strength of mind. “Mind” and “strength” are both [intangible], but we must [still] be mindful. Being mindful is also intangible. It depends on whether everyone has this determination and resolve to practice what is difficult to practice and overcome all difficulties. So, to embrace goodness in the Dharma-realm, we are to embrace all virtuous Dharam. Not only should we earnestly cultivate virtuous Dharma ourselves, we must persuade others to cultivate, as well. Otherwise, take this time in Myanmar for example; without so many people [helping], how many bags of bean seeds could we have given with just two hands? It takes [the efforts of] many people. When so many people join forces, naturally, their actions inspire others. Even the local people. Made an effort to help out and serve as volunteers. The ones being helped and those that were helping worked closely with each other. Everyone put forth effort and worked together. At the same time, though simple teachings, they earnestly and sincerely accepted it all. The Dharma is the origin of their wisdom-life. Doesn’t this require virtuous Dharma? And with this virtuous Dharma, we must diligently [practice it].

Tzu Chi volunteers in Africa are the same. When they receive one virtuous teaching, they earnestly and sincerely accept it. No matter how hard or difficult it is, they do not wish to be someone who need help from others. They want to help people and help a very thorough way. [They embody] “gratitude, respect and love. I am grateful for those who are poorer than me and to those who need help. It is because of these people that I have [the opportunity], together with other kind-hearted people, I am able to carry this bag of rice and be very happy and joyful. [As I] dance and walk [toward the recipients], the person I am helping does not need to move. When I arrive [in front of him], I squat and kneel down, and I present this big bag of rice”. Is this not sincere, reverent and respectful love? We have seen this in Africa. They do this every month. When it comes to doing good deeds, looking out at the world, they make use of the Dharma we spread they make use of the Dharma we spread. When they make use of it, it becomes their Dharma-essence. This new blood they received is better than the old. They themselves create [this new blood]. Once we give them the essence, they can create their lives anew. Their situation is still very difficult, yet they have opened their minds completely. Their spiritual provision is the Dharma. When we give them a little bit of Dharma, it is just like making bread; with a little bit of yeast, they can expand to develop a lot. By opening their minds and expanding their hearts, they are able to be people who help others. In the past, they were the poor among the poor. Now, they are the rich among the poor, for they are rich in love. This is [the result of] “embracing goodness and earnestly cultivating the virtuous Dharma”. They are all happy and joyful, “and they take joy in benefiting others and advance diligent”. They advance and never retreat, without an ounce of indolence. So, “We must diligently and earnestly advise and transform sentient beings, our every thought focused on seeking out the teachings of the path”. It is rare to be born human, and we have already encountered the Buddha-Dharma. With just our eye-root alone, we can broaden [our perspectives] so greatly with regard to this world and space. We can overcome distances in this world and witness worldly suffering. We must make good use of our time.

For example, with the grain and bean seeds, if we had not seized the time and delivered them promptly, then [our efforts] would have been in vain. This is [how we] seized the time and utilized space to exercise the power of love. This is what it means to be diligent and earnest. Other than doing this ourselves, we ought to advise and transform others. With so many Tzu Chi volunteers gathering to go like this [to Myanmar], they were able to inspire the strong local people to help carry and transport [the materials]. This is strength. This strength comes from returning, in our everyday living, to earnestly ensure that our minds are without discursive thoughts. We must have a focused mind. When it comes to our perspective of the world, we must earnestly [advance] in one direction. We must have a direction. Our mind must not be chaotic or go in other directions. This is our direction, and our eyes must look ahead.

Thus, “Our every thought is focused on seeking out the teachings of the path”. When it comes to the path “the sutras are a path. This path is a road to walk on”. This refers to how we must open the path and guide people to walk upon it. This path of ours takes a lot of hard work to clear. Without making an effort, we cannot open it. So, we must uphold the sutra. Without the sutra, we would not have this path, and without this path, we have no road [to follow]. We [open] this path through upholding the sutra. This is how it has been in the past until now. This is a principle. The precise direction in life in the principles. Thus, we must move precisely in this direction and seek [the path]. We must diligently move forward in this direction. This is called seeking our direction, our goal. With our every thought, we seek this path and learn this Dharma. [We open] this path to the Dharma through upholding the sutra. What does “upholding this sutra” mean? This [requires us] to read and recite it. After reading and reciting it, we must understand it. Once we understand it, we must then teach it. We must allow even more people to be able to hear and understand the principles, to enter through these doors, open this path and walk the road like this.

Thus, we must “expound or transcribe it”; we must write it out. If I do not write it out, then these words will not appear. I must write it out, word for word. Otherwise, if I just say it, you will listen and let it pass. If I write [my words] down, then everyone can copy it down [and say], “This was what we the Master said”. I [share] my learning from upholding the sutra. What is on my mind is the Lotus Sutra and this path.

So, we must uphold the sutra. “When we uphold the sutra, whether we read, recite, expound or transcribe it”, we must talk about it often. Every night, Dharma master at the Abode always schedule a sharing. They listen to what has happened. Although on some days we have different events, we call this having classes. Whether it is worldly matters, discussions on the sutras or [discussions on] what we have heard, we hope that everyone understands how to explain the sutra and can facilitate a discussion about it with others. In this way, we can train ourselves to be able to share our experience with others in whichever country we go to. Thus have we heard, and thus have we done. If we can do this, then we will know what we have done and what the environment we are in is like. Then, we can feel very grounded talking [about it]. There will be nothing false in our minds, only true things. This is why we must uphold [the sutra]. [Then], Each of our Six Roots will be replete with merits”. We are only talking about our eye-root right now. With our eye-roots, we can see things from many different perspectives. Since there can be different perspectives, our direction will not be the same.

Right now, we have a united direction. This time, Living Bodhisattvas from mainland China came to Taiwan. They came to get to know Tzu chi and take a look. After experiencing it for themselves and being touched by [their experience], they [gained] deep faith that the Tzu Chi path is their direction in life. [They came from] very far away! Mainland [China] is very big. Just to come to Taiwan, just traveling by car and changing flights, it took some people over 2 days. This is truly not easy and is very tiring. Yet, they were unafraid of the long distance. In particular, for those who formed aspirations, they were willing to give of themselves and learn.

I remember that in Yunnan, in order to join in activities with others, [some people] had to travel hundreds of kilometers to meet up with them to participate in Tzu Chi’s activities and training and learn how Tzu Chi fives [to others]. They had fewer people, so they went to meet up with others. In order for them to participate in the classes, they had to travel 7 hours by train. They had to spend the night on the train in order to get to the class. Tzu Chi volunteers in China sought the Dharma [to learn] how the Tzu Chi School of Buddhism can go among people and how we open our minds to love and embrace the sentient beings of this world. This time, [we see] how diligent the living Bodhisattvas from China are. This is what it means to uphold the sutra. “The sutras are a path. This path is a road to walk on.” From this “road,” they came onto this “path”. From this “path,” they entered through “the door,” which is “the sutra”. This is how mindful we should be. This is how we should utilize our Six Roots, which have either 800 merits or 1200 merits. Each [root] has different functions that we all need to utilize. We must do good deeds by utilizing our Six Roots together. These are the merits and virtues of the Six Roots. There are major and minor merits and virtues.

Once, King Ashoka thought to himself, “I rule the world. Everyone must come and pay tribute [to me]. There is only one [ruler whom]. I have not seen come pay respects.” Which place was this [ruler from]? [It was] the dragon king of the ocean. “Why has [the ruler] of the sea not come?” His minister says, “My king! When it comes to the dragon king of the ocean, you must find a way to tame him with your virtues. Those on land [come] because of your virtues. You have the ability to tame these people. But between the virtues of you and the dragon king of the ocean, it is possible that he feels he is more virtuous. Therefore, he has not come to pay respects.” King Ashoka said, “Alright, I know what to do”. So, he began to exercise his abilities and visited many suffering people. “No matter what suffering people endure, tell me and I will go see and understand their suffering. Whatever suffering it may be, I will help them overcome it. Whatever difficulties, I will help them. I will help them until they can live a carefree life. I am determined to do this. I will stay true to my word.” For a period of time, he did this. One day, he said, “Alright, let’s go to the shore. There, he took a stature of [himself] and a stature of the dragon king of the ocean, and he placed them on a scale. “Oh! King Ashoka’s side seems to be heavier.” Then, a young fellow came out from the oceans and prostrated to king Ashoka prostrated to King Ashoka. He said, “I am convinced. Your heart is so open and accommodating. You have so much love for your people. In the past, I thought that I did more and that my blessings were greater than yours. It turns out that your blessings are greater and grander than mine. So, you have convinced me.” Thus, the land and the dragon palace in the ocean all came to pay tribute and present treasures. This [story] is about merits and virtues. Before doing [good deeds], when we measure ourselves on the scale, we will be lighter than other people; [our side of] the scale will be raised. After doing [good deeds], [our side of] the scale will be heavier and drop lower. So, the weight merits and virtues can be measured on a balance. This is not to say that, when we do deeds, our merits and virtues are actually like this. They do not have [any form]. As for the blessings you have created, how much do they weigh and what do they look like? Their weight is determined in the minds of others. Everyone has a scale in their mind. I told this story as an example for everyone to hear.

So, the Lotus Sutra aims to allow us to understand how we can [accumulate] merits and virtues. Why are there 800 and 1200 [merits]? This is what we must continue to work even harder [to comprehend]. We spent so many days talking about just the eye. Have we actually finished? Not yet; there is still more. The eyes of ordinary beings are a certain way, but there are also wisdom-eyes, Dharma-eyes, heavenly-eyes and Buddha-eyes. There are so many eyes that we must earnestly discuss.

The previous sutra passage says, “As for all the other mountains [and] forests, which we can see plainly with our eyes, and the waters of the great seas and rivers, from the Avici Hell below to the summit of existence above and all the sentient beings in between, they will see all of this. Though they have yet to attain heavenly eyes, their physical eyes will have these powers.”

We have explained this previously, so everyone [should be] clear on it. In the next section, we must all be more mindful. The sutra passage is very long, and to explain everything one by one until the end would take more than another 2 to 3 years. Since each and every thing has its own sound, and each kind of sound has its own [context], it would take an impossibly long time to explain. So, we must all read and recite it mindfully, we must all read and recite it.

“Furthermore, Constant Diligence, if good men and good women accept and uphold this sutra, whether they read, recite, expound or transcribe it, they will attain 1200 merits of the ear”.

Previously, we finished discussing the merits of the eyes. Next, are our ears which must listen. We must listen to the sounds in this space, of all sentient and non-sentient beings. Right now, in this place, you can hear my voice, and I can hear the sounds of birds that are suddenly chirping over there. When did they sound get over here? When it made contact with our mind, [we knew] this sound was the chirping of birds. From it, we can approximate the number of birds and know that it is not a single bird. We cannot see [the birds], but through our mind-root we can analyze that it is not one bird; there are 3, 5 or 6 birds there. They are talking to each other. We are not familiar with their language. But they are very friendly, nonetheless, as they talk to each other out there. This is the sound that our ear-root listens to.

Furthermore, Constant Diligence, if good men and good women accept and uphold this sutra, whether they read, recite…: We must carefully discern the teachings of the wondrous Lotus Flower Sutra, taking in each drop like ambrosial dew. This nourishes our wisdom-life. As we uphold the sutra and awaken our understanding, all Dharma will clearly manifest before us.

So, [it says] “Furthermore, Furthermore, Constant Diligence, [meaning that] the Buddha is calling out to Constant Diligence Bodhisattva again. ”Good men and good women…, [refers to] everyone who has the intention to engage in spiritual practice, whether they are male or female of the fourfold assembly, who must all be earnestly mindful. By “upholding this sutra,” whether through reading or reciting it, or through expounding or transcribing it, [these people] can “attain 1200 merits of the ear”. This means we must focus on upholding and reciting the Wondrous Dharma Lotus Flower Sutra. We must take [the teachings] in the sutra text, analyze them meticulously and explain them thoroughly, one by one. This is how we “carefully discern the teachings, taking in each drop like ambrosial dew”. We must analyze [the Dharma] in detail. What is the eye-root? Our eye-root attains 800 merits, and now the ear-root attains 1200 merits. Why is that? The sutras [explain this], if we can “carefully discern the teachings” and analyze them one by one. Afterwards, we can take in these teachings, “[drop by drop], like ambrosial dew”. As we take them into our minds, they are just like ambrosial dew. Since our minds were originally without the Dharma, it is as if it seeps, drop by drop, into our minds. This is just like the Chapter on Medicinal Plants. Even if you [have] the seed of a bit tree, once the seed enters the soil, if there is no water to nourish it, the soil and sunlight alone are [insufficient] for the seed of this big tree to sprout. How can it grow into a big tree? Or, for small grasses, the ground can likewise not be lacking water; as soon as there is no more water, the grass will dry up and die.

So, “the Dharma is like water”. In our lives, it is like the ambrosial dew, so we must cherish this Dharma. So, the Dharma can “[nourish] our wisdom-life. As we uphold the sutra and awaken our understanding, all Dharma will clearly manifest before us”. It all appears before us. In truth, when everyone goes out to [volunteer], like [those who] went to these four countries, they all return and report on what they heard and experienced. We must be grateful and give back! In this large spiritual practice center, we are nurtured in such a way every day and [are given] such an environment. The spiritual practitioners from the Abode give us [the chance to] hear and experience the world and to encounter so many people, matters and things. Since they have personally experienced it, they should earnestly share their [experiences] when they return. This is also [a form of] “dedicating merits”. I hope that everyone can share such teachings with each other, these teachings which we call worldly Dharma.

All in all, “This nourishes our wisdom-life awaken our understanding, all Dharma will clearly manifest before us”. We ought to return and tell others about our understanding and the road we have traveled, from its origin, to the main ideas of this path, beginning with the sutra, to opening the door and walking upon this road. When we return, we should [take in] “all Dharma” and help others further understand it. So, we must all be very mindful. What we should take in, we readily take in; what we should give back, we must [give it back]. This is [our] “dedication of merits”. We must be grateful and dedicate our merits. If we can do this and further “expound or transcribe it,” what we record [forms] a path for us to travel on in life.

Now, by sharing it with others, we are extending [this road] into the future so that others [can also] know about this path, which is the Tzu Chi school of Buddhism we follow. We have opened this door and traveled here and there. Everyone can see and understand [our teachings]. So, through engaging in spiritual practice, how can we nurture Dharma teachers? Where do talented Dharma teacher come from?

[By] expounding or transcribing it, they will attain 1200 merits of the ear: These are the five kinds of Dharma teachers. To be able to uphold this Dharma, we must follow our Dharma teachers to serve as role models by putting [the Dharma] into practice. When we take the Dharma as our teacher, upholding it and teaching it accordingly, we will attain 6000 merits.

[These are] “the five kinds of Dharma teachers. To be able to uphold this Dharma, we must follow our Dharma teachers to serve as role models”. Just like how Dharma teachers must be role models, after we understand [the Dharma], we must uphold and earnestly utilize it. After listening to the Buddha-Dharma, we must put it into practice ourselves. This is what it means to be a role model. This is how we “take the Dharma as our teacher”. Because we practiced this Dharma, we “teach it accordingly”. Because we put it into practice, “we will attain 6000 merits”. The 6000 merits include the eye-, nose- and body-roots, which have 800 merits each; three times eight is 24. The latter three [roots] have 1200 [merits] each. Therefore, combined, there are 6000 merits. For any one person, when we utilize our Six Roots together, we have 6000 merits. So, with these 6000 merits upon us, how should we exercise [our Roots]? We must exercise them to truly attain merits and virtues.

Everyone, we really must be mindful. [If we can do so], [then] “with our pure ears, [we] will hear throughout the great trichiliocosm, down into the Avici Hell below up to the summit of existence above and all the various languages and sounds in between, within and beyond”. With our pure ears, we will hear the sounds of all sentient and non-sentient beings throughout the material world. This is also explained previously.“ In between” refers to the great chiliocosm.

We must be very clear on all of this. We must clearly understand the sounds of each being. So, with pure ear roots, we listen to the sounds of the world, including all sentient and non-sentient beings. When tables bump into each other, they make sounds; when our bowls hit our chopsticks, they also make sounds. We can discern that this is the sound of bowls [hitting] chopsticks, and that is the sound of tables bumping into each other. We can differentiate all of this. We can already discern non-sentient things, to say nothing of the chirping of birds. They are sentient, and we are sentient. All animals are sentient. So, we are very clear on what they sound like. Whether sentient or not, whether they are sentient people or non-sentient items, we [understand] their sounds clearly. This is how vast the state which our ear root can encounter is.

[We hear] “the sounds of elephants and horses, the sounds of cows and carts, the sounds of weeping and sighing, the sounds of the conch and drums, the sounds of bells and chimes, the sounds of laughter and speech, the sounds of men and women, the sounds of boys and girls, the sound of the Dharma and the sound that is not the Dharma, the sounds of suffering and joy, the sounds of unenlightened and noble beings, the sounds of happiness and unhappiness, the sounds of heavenly beings and dragons, the sounds of yaksas and gandharvas, the sounds of asuras and garudas, the sounds of kinnaras, the sounds of mahoragas, the sounds of fire, water and wind, the sounds of hell, the sounds of animals, the sounds of hungry ghosts, the sounds of bhiksus and bhiksunis, the sounds of Hearers and Pratyekabuddhas and the sounds of Bodhisattvas and Buddhas. In a word…”.

When we listen, in truth, the fleshy ears of us ordinary beings listen like this and differentiate these sounds. So, the ear-root has great functions.“ That which follows the path according to the principles” is called the sound of the Dharma. “That which has no principles to practice and no meaning to teach” is “the sound that is not the Dharma.”

These are [the sounds] listed in the sutra verses. That which follows the path according to the principles is known as the sound of the Dharma. That which has no principles to practice and no meaning to teach is the sound that is not the Dharma.

Everyone, if we were to truly analyze all of this well, we would see they are all within the three realms. All of these sounds exist in the realm of sentient beings. Our ear-root [hears] all these sounds, [including] other sounds of the Dharma and sounds that are not the Dharma. So, we must always be mindful!

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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20190729《靜思妙蓮華》精勤化眾 趣求道法 (第1662) (法華經·法師功德品第十九)
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