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 20190813《靜思妙蓮華》菩薩修持 功高行精 (第1673) (法華經·法師功德品第十九)

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20190813《靜思妙蓮華》菩薩修持 功高行精 (第1673) (法華經·法師功德品第十九) Empty
發表主題: 20190813《靜思妙蓮華》菩薩修持 功高行精 (第1673) (法華經·法師功德品第十九)   20190813《靜思妙蓮華》菩薩修持 功高行精 (第1673) (法華經·法師功德品第十九) Empty周一 8月 12, 2019 9:49 pm

20190813《靜思妙蓮華》菩薩修持 功高行精 (第1673) (法華經·法師功德品第十九)

⊙菩薩修持,功高行精,諸法性空,德聚得魄;為了利益、廣度眾生,方便修習,觀機投教。
⊙「諸佛大聖尊,教化眾生者,於諸大會中,演說微妙法,持此法華者,悉皆得聞之。」《法華經法師功德品第十九》
⊙持此法華者,悉皆得聞之:但持此法華經之精髓,顯微示實,諸佛入世度生之事,教菩薩法,無不皆得聞。
⊙「三千大千界,內外諸音聲,下至阿鼻獄,上至有頂天,皆聞其音聲,而不壞耳根,其耳聰利故,悉能分別知。」《法華經法師功德品第十九》
⊙三千大千界,內外諸音聲,下至阿鼻獄,上至有頂天:世界內外兩報--善、惡,一切苦樂音聲,下至阿鼻獄,上至有頂天。
⊙皆聞其音聲,而不壞耳根:耳聞種種善惡之聲,以心淨無染故,不壞耳根。八部義含,耳根亦具五根用,故能遍聞十界音聲。
⊙其耳聰利故,悉能分別知:由持經故,耳根聰利;悉能如上,善分別知故。

【證嚴上人開示】
菩薩修持,功高行精,諸法性空,德聚得魄;為了利益、廣度眾生,方便修習,觀機投教。

菩薩修持
功高行精
諸法性空
德聚得魄
為了利益
廣度眾生
方便修習
觀機投教

菩薩修持,他的目的是為了什麼呢?為了入人群度眾生。對自己要很用功,內修外行,所以,「功高行精」,內修就是「功」,外行即是「德」,所以,菩薩自修行是利己,身體力行是入群利他,這就是菩薩修行的方向。其實修行是性空。常常說,「心行處滅」,現在說過了,這個話要如何再拉回來呢?無形無蹤,聲音過了就沒有。法從哪裡入呢?放在哪一個地方呢?這求,了不可得。所以「諸法性空」,過去了,空啊。但是最重要的,「德聚得魄」,我們,「德者,得也」,這要常常記住:我們立志於道。每一人都有立志願,我們立志願的方向就是修行,修行的目標就是要啟發自己,體會人生,世與出世的精神。我們了解,處在世間與出世間這道理之後,我們了解人生苦難,因為煩惱無明製造人我是非,糾纏不休,生生不斷。

這個道理我們知道了,知道因為因緣累積,集起來成苦。我們既了解道理是這樣,我們開始要如何來消滅,提高警覺,不要再這種煩惱無明、因緣再糾纏下去。所以我們要很清楚,是非分明;「是」,那就是體會了解是法無錯,這叫做「是」;非呢?就是不清楚,道理不明,所以叫做「無明」,不明白。無明就是不了解道理,所以造成了無明。

我們現在道理清楚了,發心立願了,這個「得」,發心立願,我們就是要身體力行,身體力行讓我們有所感「得」。我付出,我做利益人群,我在人與人之間,沒有建立不歡喜的、不好的緣,沒有。人與人平淡如水,我不能沒有水,但是我的水沒有污染,你不能沒有水,所以我給你清淨的水。所以我們與人相處,相交如水,這就是君子之交淡若水。同樣的道理,菩薩與眾生,菩薩只是為了眾生還在無明中,「我知道了,我應該要投入,我很清楚去利益眾生,利益了眾生,我的心沒有掛礙」,眾生去除煩惱,這就是彼此心清淨。

我們說過,萬法就是心為器,我們這個心能夠有接受法,是清淨的法,法水清淨,我們的心器沒有受污染,所吸收來的水是清淨的,同樣的道理。我們的心,「諸法性空」。我們用耳聞,用心收入,記憶,我們下定決心去做,做了之後,我覺得很歡喜。那就是因為我們的「意」之中,那個精魄。平時凡夫就是用凡夫的意識,隨著外面的境界,印什麼形就起什麼意,但是修行者,「因意有魄,因魄有精」,這個魄叫做魄力。我們好好發心之後,我們的心志堅定,心志堅定就是叫做「意有魄」,這是因為有魄力,所以讓我們的心志很堅定。「魄有精」,我們的意最精粹的地方,就是這個魄,精魄的意思。

所以我們說,菩薩「功高行精」。就是因為他意中有魄,「魄有精」,精、魄會合起來,身體力行,叫做「德聚得魄」。我們要身體力行,很凝聚我們的意念,這種堅定、有魄力,這就是德的凝,「德聚得魄」,法的性空要如何來接受呢?就是要下定我們的決心,有魄力,我們選擇的方向,我們很堅定的心志,這種的魄力,不會受外面的境界,將我們誘引走,做我們真正決心想要做的事情。

修行乃是大丈夫事,匹夫難為,不是普通凡夫做得到的,修行是要超越,所以我們「諸法性空」。我們了解,雖然是「諸法性空」,就像水,清淨的(法)水,來潤澤我的心意,我已經很充滿,心中有法了,我用心,自修淨己心意,發心入群救度眾生。這這麼多工作、這麼多功夫要下,就是在這八個字──「諸法性空,德聚得魄」。這我們若能清楚,我們就能夠了解,法雖然是這樣,求不可得,了無痕跡,但是我們法入心來,入我們的志向、魄力,聽了入心,我們就開始這樣決定向前精進,這就是我們修行的方向。

所以,「為了利益,廣度眾生」,為了要利益,廣度眾生,所以我們要開「方便修習」。雖然說,「心、佛、眾生,三無差別」,而我們若沒有現形,在人間現我們是出家相,修行清淨名詞;出家、清修士,我們就沒有那個形象名字,如何去度化眾生?所以人要有名,修行也要有名相,這叫做方便。要不然人人都會成佛,你說的與他說的不是都一樣嗎?不是哦,這是法師說的,這是清修士說的。法師說的,已經對法,經、論,他聞法、說法,他傳法了,我們要相信,佛法繼續要傳下去,法脈要傳,宗門已開,我們相信這個法脈、這個宗門,有堅定的相信;清修士呢?也知道了,他沒有私心,也是同樣割愛,專心投入,發大志願。專心是清淨心,也是入人群去,這建立了很清楚的名相。我們還不夠,要繼續修行,現了這個相,我們還要再繼續修行。就像清修士,雖然還現在家身,但是他有清修的規則,所以這與一般的世俗人,就不同了。因為是出家,所以名稱可為法師,所以這就是方便相。但是還是不斷求,精求法入心來。

前面說過了,法如恆沙那麼多,佛陀對眾生說的,就是宛如指甲上這樣的法,凡夫又是在入心漏掉了,又能夠剩多少呢?所以我們所懂的還沒有很多,在佛所說的,這樣的法,我們又漏掉了,何況恆河沙數不可言說的法。佛陀來人間有限的時間,眾生的鈍根,能夠說多少呢?我們鈍根的眾生,又是漏失多少呢?所以我們要很用心來修習,好好要再修。修行是無止境,在這個無止境的過程中,我們就是要觀機,什麼樣的人,需要我們用什麼方法給他們。有苦的,苦的法就是需要去滿足他。現在身體病痛,無藥無醫,我們趕快滿足他的醫藥,這叫做施醫施藥,讓他解脫了病痛,如何幫忙他身體能夠完全康復。這就是他欠缺的,我們幫助他。

生活上有困難,翻山越嶺,我們也甘願去幫助他們,幫助他們能夠恢復了。他們的生機,他們心存感恩,菩薩付出,法喜充滿。這種的緣,雖然這麼多人,沒有人認識我是什麼名字,但是我已經有與他接觸了,我給他,我已經膚慰了他,與他說過話等等,他心存感恩,我們法喜充滿,這就是結一分深的福緣。這個善緣、福緣,就是我們將來修行的資糧,因為我們要修行,也要有眷屬。所說的眷屬,就是我要講法,有很多人想聽法,這叫做眷屬;我要修行,我要度眾,要有眾生願意跟他修行,這叫做修行的資糧。來生來世與眾生有很好的緣,清淨的法緣,那就是這個時候,要入人群付出、付出。付出在他解脫苦難,心存感恩,我們付出之後,心生法喜,就是這樣。這是我們這輩子,很自然這樣做過來,這叫做「觀機投教」,做到讓他很歡喜,我們用身體力行去付出。

就像這樣,接受到人的幫助之後,他也會覺得:我也要去幫助人。受人幫助的人,他也想要幫助人,這在我們之中也有很多。「我與你一起去幫助人,我感動、我歡喜,我要跟著你走;我受你的幫助,我感恩,我發願,我也要跟著你走。」這就是伴侶,發菩薩心的道侶,能夠走同一條路,開這條道,一起的人,這叫做道侶,這菩薩道侶,我們叫做菩薩伴。這也是我們過去度來的眾生,現在我們這樣說,他願意這樣靠近,這很重要,所以大家要很用心了解。

所以,前面的文:「諸佛大聖尊,教化眾生者,於諸大會中,演說微妙法,持此法華者,悉皆得聞之。」

諸佛大聖尊
教化眾生者
於諸大會中
演說微妙法
持此法華者
悉皆得聞之
《法華經法師功德品第十九》

佛陀他就是已經,過去生修行之後,很充足的資糧,所以他成佛了,成佛稱為大聖尊。「教化眾生者」,就要有眾生願意,聽到佛的名,他起歡喜心,看到佛的形態、法相,他起歡喜心,佛陀說法,他起歡喜心,願意隨佛修行,願意接受佛陀的教育,所以就是人很多來聽佛說法,這叫做「於諸大會中」。在很多人的環境中。所以「演說微妙法」,有聽的人,才有講的人,所以在那個地方,講演的是微妙法。佛陀來人間,他開頭就是觀機逗教,隨大家的根機來接受,不過,佛陀的本懷呢?佛陀的本懷,就是期待人人與佛同等,能夠體悟那個理體,去產生妙法,這個是佛陀的實教,就是要讓人人的心以法為體,但是我們眾生要真的能夠體解,是有困難,所以佛陀的慈悲,用他的憐憫心「開權」,現在來「顯實」,所以用很多時間慢慢地牽引,每一個時刻,就是隨眾生機來演說,說權又再談實,這就是佛陀的用心,要如何去接引眾生來到道場,來到道場如何為他們講真實法,這也是很重要,所以「持此法華者,悉皆得聞之」。

持此法華者
悉皆得聞之:
但持此法華經
之精髓
顯微示實
諸佛入世度生之事
教菩薩法
無不皆得聞

受持法華者,這些人「悉皆得聞之,但持法華經之精髓」。不是只有聽《法華經》而已,《法華經》其中的精髓,我們體會了,了解,了解佛陀他是「顯微示實」。雖然聽起來是那麼簡單,但是那個很微妙之中有很實,很紮實的法在,我們就要很用心;很豐富的法在那很微細之中,所以「顯微示實」。這無上甚深微妙法,法就是無上甚深,所以這個真實法,就是《法華經》的精髓。

這個精髓,真實法,就是要入世去,不是要脫離人群,他是要入人群的。所以「諸佛入世度生之事」,這就是菩薩將要學的,學佛陀的大法,是入群度眾,所以「教菩薩法」。佛陀是這樣的心願來教菩薩法,我們也要入群眾,來施展菩薩的精神。所以「無不皆得聞」,最微妙的精髓全都了解,所以說「無不皆得聞」。我們要很清楚這個法。

接下來這段文就這樣說:「三千大千界,內外諸音聲,下至阿鼻獄,上至有頂天,皆聞其音聲,而不壞耳根,其耳聰利故,悉能分別知。」

三千大千界
內外諸音聲
下至阿鼻獄
上至有頂天
皆聞其音聲
而不壞耳根
其耳聰利故
悉能分別知
《法華經法師功德品第十九》

要用心。「三千大千界,內外諸音聲」,三千世界,我們大家都清楚,過去也一直在說三千大千世界,有小千世界、中千世界、大千世界,這三千大千世界。「內外諸音聲」,很開闊,無邊際的世界,這種世界內、外的聲音。

三千大千界
內外諸音聲
下至阿鼻獄
上至有頂天:
世界內外兩報
善、惡
一切苦樂音聲
下至阿鼻獄
上至有頂天

世界內、外的聲音,是什麼聲音呢?那就是沒有離開善與惡,這一切,「一切苦樂音聲」。為善的,大家很歡喜的聲音;付出,接受的人歡喜、感恩。我們去邀伴,大家來做好事,「我與你一起做,我歡喜,我響應你!」這都是歡喜,做了之後,法喜充滿,為善不就是全都歡喜。

從緬甸付出回來的,先回到精舍,他們放下行李來銷假。「累嗎?」「不會啊,很歡喜!」歡喜啊,聽聽他們的歡喜,大家都很歡喜。歡喜的是接受之後,他們平安回去了,大家都露出歡喜的笑容,去形容人歡喜的歡喜,這就是善。三千世界內外,不是只有在我們臺灣之內,離開臺灣的外面,同樣有苦難人,我們去付出、去辛苦。不論任何一個國家,在真實的人間,我們就以國、以區域來譬喻,譬喻在這個世間中,不同的國家,國際間,能夠跨越國際去聽,聽那些人的聲。我們去了,回來,報回來的聲音,就是這麼善、這麼歡喜。

而惡呢?就是有障礙。我們想要去做,應該要去做,不想要大家去做的,也不願意去做的,這就是無法去響應,心有起煩惱,這叫做惡。惡就心不歡喜,不歡喜就是煩惱。何況人間多少的「有形惡」,惡言、惡語、粗聲大氣,身體就是行不善法,意起不善法。意不善法、身不善行、口不善言,像這樣這是大惡。像這樣音聲的結果,無不都是苦樂的聲音。所以,「下至阿鼻獄,上至有頂天」;這種的歡喜,能夠歡喜到上徹天堂,苦的聲音能苦到下至阿鼻地獄,這就是苦樂的聲。這就是「內外兩報」,就是「善、惡」兩報。所以我們要時時,鼓勵人人行善法,入人群中無不都是呼籲大眾,不分你我,沒有界限,彼此之間;苦的,我們要去救,善的,我們要來呼籲,大家來做。讓人人起歡喜,沒有苦難的聲音,這就是我們的目標。

皆聞其音聲
而不壞耳根:
耳聞種種善惡之聲
以心淨無染故
不壞耳根
八部義含
耳根亦具五根用
故能遍聞十界音聲

「皆聞其音聲,而不壞耳根」。這耳根,我們的耳,種種善、惡的聲音,耳根所緣的就是這樣的聲音,所聽的就是這樣。「那些很惡」,「那些很善」,「這個人很好啊」,「那個人心懷不規則」,總是耳朵都是聽這些聲音。「以心淨無染故,不壞耳根」。因為我們修行,我們心這個器,前面說的,萬法之器。這個心若清淨,心器清淨,我們接受來的東西都是乾淨的。我們轉惡為善,善解,將惡的聲音轉化為教育的聲音。這都是這幾天一直告訴大家的,希望大家能夠用到。聽法就是用在我們的生活,用在人與人的相對。所以我們要記得,心的器度,「心器」;萬法的心器,我們要清淨,度量要開闊。我們轉惡聲為善的音聲,同樣的道理,所以「不壞耳根」。

「八部義含」有很多。我們的聲音,有八音,每一項的聲音,去分析起來有八音。我們說話,你們也有ㄅ、ㄆ、ㄇ,一聲、二聲,三、四聲,都同樣的道理。有高低聲,這很多的涵義。我們若聲色比較高調一點,聽起來就較礙耳;比較低音調一點,可能會較單純。這就是要去轉它,將聲調調一下。

「耳根亦具五根用」。這耳根,將眼睛當成耳朵,將耳朵當成眼睛。因為用眼睛看就等於耳朵在聽,耳朵在聽等於眼睛看到一樣,耳朵聽的,我們聽起來也有這樣的滋味。「聽這個聲音,好像有什麼樣的事情,在哪一個地方發生」,「哦,這個聲音,是車子來的聲音呢?或者是東西碰撞的聲音呢?」這個聲音的當中,我們可以去分析:碰撞會有什麼結果?車子順利到達是什麼樣的結果?我們耳根不用去看,自然知道結果。

我們很多都能夠,耳根能夠代替其他的五根,代替眼,代替鼻,代替舌,這樣可以了解這些事情。看到人家在說:「那是辣椒。」我們只是聽到,「哦,辣椒。」你不用看,你就代替著(舌),「辣椒是辣的。」嘴裡就開始辣了,有這樣的感覺。所以這耳根,可以頂替其他的五根,同樣的道理來用。所以,「故能遍聞十界音聲」。

其耳聰利故
悉能分別知:
由持經故
耳根聰利
悉能如上
善分別知故

「其耳聰利故,悉能分別知」。因為我們的耳根聰,聰利,若沒有耳目,形體就無法分得很清楚。所以我們要很用心去體會,我們耳朵的聰明,所以「其耳聰利故,悉能分別知」。由我們持經,我們有聽過經了,所以我們很了解,了解這個法與世間的法,與人與事與物的道理,我們都很清楚。我們若沒有聽法,耳根緣著外面的境,塵,我們就是凡夫的知識。凡夫的知識,我們隨著凡夫行去造作,我們容易起煩惱,容易在這個地方……。識,耳識去接受的,來的都是是非,就是會起很多無明。我們用智慧來轉這個識。智慧要從哪裡來?那就是因為聽經入經的髓,「法華」的精髓,我們已經有接受到了。

不是僅僅讀誦經,我們在讀誦的經典,我們再將經典之中的意味,我們已經都有接受進去了。所以我們要有那個經中的精──法髓,入我們的心。所以法髓入心來了,耳根自然就是轉識成智,真正有耳魄;我們的精神,心的魄力,我們很有決斷。不是耳朵聽,聽人說話,舌頭就會搬弄是非。這個話說來是真的或假的呢?我們的耳朵隨著聽來的聲音,就在那個地方模稜兩可,「真的或假的?」但是我們若有持經的人,真、假用智慧去分析,就能夠了解。所以「耳根聰利」,那就是魄,精魄,就是精髓,我們的心志的魄力。因為我們經髓入心,所以心志魄力,聽什麼,我們就了解什麼,這叫做「其耳聰利」。已經轉識成智了,聽來的聲音都是用智慧聽聲,所以叫做「耳根聰利」。

「悉能如上,善分別知」。這大家能清楚。最重要的,前面告訴大家那個綱要,大家要很用心。還未講這段經文,要讓大家先知道這段綱要。「菩薩修持,功高行精」,這已經是轉識成智了,我們已經是了解,了解我們修行的方向。我們的精神魄力,該做的,我們該做,善、惡,我們分很清楚;是善的,我們鼓勵大家去做,做得大家很歡喜。善的聲音,很歡喜;惡的心態,很鬱悶,有煩惱或者是有種種的障礙。若是有魄力就沒有障礙,該做的,單純的心做就對了。用知識來做事情層層障礙,用智慧來做事情暢通無阻,這只是分別在這樣而已。所以請大家要時時多用心!


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Explanations by Master Cheng-Yan
Subject: Bodhisattvas Refine Their Spiritual Practice (菩薩修持 功高行精)
Date: August.13.2019

“As Bodhisattvas cultivate and uphold [the Dharma], their merits grow high and their practice refined. The nature of all phenomena is emptiness. As their virtues accumulate, they gain vitality. To benefit and widely transform sentient beings, they implement skillful means for them to learn and practice, observing their capabilities to impart the teachings.”

Why is it that Bodhisattvas accept and uphold [the Dharma]? They do so to go among people and transform sentient beings! They must put effort into their inner cultivation and external practice, for thus a Bodhisattva’s “merits grow high and their practice refined.” Inner cultivation leads to “merit,” and external practice leads to “virtue”. Thus, by engaging in self-cultivation, Bodhisattvas benefit themselves, while putting the Dharma into practice by going among people [enables them] to benefit others. This is the direction of a Bodhisattva’s spiritual practice. Actually, through spiritual practice [we realize that] all is empty in nature. We often say, “The workings of the mind cease.” Can we take back something we just said? It is intangible and leaves no trace, so once a sound is uttered, it is gone. So, [how can] we enter the Dharma? Where do we store it? We seek it, but we can never really attain it. Thus, “The nature of all phenomena is emptiness.” After something has passed, it is empty. But most importantly, “by accumulating virtues, we gain vitality.” We [often say that] “the virtuous attain.” This is something we must often remember as we form the resolve to walk upon the path. Each of us has formed vows and made aspirations, and we are resolute in the direction of our spiritual practice.

The purpose of our spiritual practice is to awaken ourselves to the worldly and world-transcending spirit in our lives. Once we understand this worldly and world-transcending principle, we will understand the suffering of life. When we create interpersonal conflicts due to our own afflictions and ignorance, we become endlessly entangled in them, lifetime after lifetime. Once we know this principle, we realize that karmic conditions accumulate and turn into suffering. Since we understand this principle, how do we begin to deplete [this suffering]? We must heighten our vigilance so that we do not become entangled again in the karmic conditions of afflictions and ignorance. So, we must clearly understand this. When it comes to discerning right and wrong, [what is] “right” is the Dharma, which we realize is unerring. This is what is “right.” And what is “wrong”? This is when we do not clearly understand the principles. This is what we call “ignorance”. It means we do not understand. Ignorance is when we do not understand the principles, so we create ignorance.

Now that we are clear on the principles, and we have formed aspirations and made vows, we [can begin] to “attain”. When we form aspirations and make vows, we must then put the Dharma into practice, for by practicing it, we can experience what it is to “attain”. When we help others and do things that benefit them, the interpersonal relationships [we form] do not [lack] joy or [become] poor affinities. They do not. Our relationships should be calm and simple, like [pure] water. “I cannot live without water, but my water cannot be contaminated. You cannot live without water, so I will give you pure water.” So, when we get along with others, our relationships will be like water. “A friendship with a noble person is as pure as water.”

By the same principle, when Bodhisattvas interact with sentient beings, because sentient beings are ignorant, Bodhisattvas think, “Knowing this, I am committed [to helping them]. I am clear that I must benefit sentient beings. When I have helped [others], my heart is free of hindrances.” When [we help others] eliminate their afflictions, both of our hearts become purified. Like we said before, our hearts are the vessels for all phenomena. Our hearts can accept the Dharma, the pure Dharma, the pure Dharma-water. When the vessel of our hearts remains undefiled, then all of the water we absorb remains pure. By the same principle, when it comes to our minds, “The nature of all phenomena is emptiness.” Using our ears to listen, we can mindfully absorb and remember [the Dharma]. We then resolve to put it into action; once we have done so, we feel very joyful. This is because, within our consciousness, there is a vital spirit. Usually, ordinary people utilize their unenlightened consciousness to follow their external conditions and give rise to thoughts depending on the forms they see. However, for spiritual practitioners, “Their intention comes from their vital spirit, “for this spirit possesses vitality.” We refer to this spirit as our vital force. When we have earnestly formed aspirations, our resolution will become firm. This firm resolution is what “thoughts give rise to vitality” means. This vital force causes our will to become very determined. “Vitality gives rise to essence.” In their purest [form], our thoughts are vital [energy]. We call this our vital essence. This is why we say, “Bodhisattvas’ merits grow high and their practice refined.” Their vitality [arises from] their intention. Their vitality “comes from their vital spirit.” When we connect with this spirit’s vitality and put the Dharma into practice, then, “as our virtues accumulate, we gain this vitality.” We must [begin to] practice focusing our intention, for such determination grants us vital force, which comes from the accumulation of virtues. “As our virtues accumulate, we gain vitality.” How do we accept that the nature of all phenomena is emptiness? We must become determined in our resolve, which gives us vital energy. We must firmly resolve to [advance in] the direction that we have chosen. With this kind of vital force, no external state will cause us to waver. Then, we can do what we have truly resolved to do. Spiritual practice is a great undertaking that is difficult for an ordinary person. An ordinary person cannot accomplish it. We practice in order to transcend [the world] by [understanding] that “the nature of all phenomena is emptiness.” Once we understand this, though “the nature of all phenomena is emptiness,” it is [in fact] kike pure Dharma-water that nourishes our minds. Once our minds are filled with Dharma, we can mindfully cultivate purity in our minds and form aspirations to go among others and relieve and transform sentient beings. There is so much work to do, and it takes lots of mastery to actualize this phrase in practice. “The nature of all phenomena is emptiness; as our virtues accumulate, we gain vitality.” We must be able to clearly understand that the Dharam can be sought but never attained, for it leaves no trace.

However, when we take the Dharma to heart, [it gives] spiritual power to our aspirations. After we listen and take it to heart, we can begin to resolve to move forward. This is our direction of our spiritual practice. “We benefit and widely transform sentient beings.” If we want to benefit sentient beings and widely transform them, we must “implement skillful means for them to learn and practice.” Although we often say, ”The mind, the Buddha and sentient beings are no different in their nature” yet we [still] need to manifest this form. In the world, we take on the form of monastics, a term for people who engage in pure practice. As monastics or Pure Practitioners, without this tangible image or title, how can we deliver and transform sentient beings? So, just as people need titles, spiritual practice needs them, as well. This is what we call “skillful means.” Otherwise, since anyone can attain Buddhahood, wouldn’t the teachings from anyone be the same? This is not the case! These are the teachings from a Dharma-master, which means a Pure Practitioner. The Dharma-masters are already [familiar] with the Dharma, from the sutras and commentaries. They listen to the Dharam, teach the Dharma and have spread the Dharam. This is why we should have faith [in them]. The Buddha-Dharma is what we must keep passing down. We must pass on our Dharma-lineage, for we have established our own school of Buddhism. This is our Dharma-lineage, our school of Buddhism, so we must believe it firmly.

And what about Pure Practitioners? We know that they have also selflessly left their loved ones behind and devoted themselves fully [to the Dharam], forming great vows and focusing on purifying their minds by going among people. This grants them a clear title and appearance. They think, “This is not enough for me. I need to go further in my spiritual practice. I have [cultivated] this appearance, but I must continue in my spiritual practice.” These are the Pure Practitioners. Although they appear to be lay people, they follow the rules of monastic practitioners, so they live differently from average worldly people. When people become monastics, they can be called Dharma-masters.

So, this appearance is a skillful means. Still, they never stop seeking the Dharma and still focus on taking the Dharma to heart.

As we mentioned previously, the Dharma is as plentiful as the Ganges’ sands, [but] the Buddha could only give sentient beings teachings as numerous as the grains of sand held on top of one of His fingernails. Moreover, since [the Dharma] leaks from the minds of ordinary people, how much of it is able to remain? So, what we have understood is very little, for we are always forgetting the teachings that the Buddha gave us, to say nothing of all the countless teachings that He was unable to teach us! The Buddha’s time in the world was limited, and since the capabilities of sentient beings were so dull at that time, how much was He able to teach them? Since sentient beings’ capabilities were so dull, how much of it leaked away?

So, we must mindfully learn and practice and put effort into our spiritual practice. Spiritual practice is a never-ending process. During this never-ending process, we must always observe people’s capabilities. Based on the person, we need an appropriate way to give them the Dharma. For those who are suffering, the phenomena of suffering require us to satisfy their needs. If someone is in physical pain, and they have no medicine or treatment, we should quickly fulfill their medical [needs]. This [means] giving them medical care to relieve them from physical suffering and helping them [return to] full physical health. We must help them with whatever they lack. When people experience hardships in their lives, even if we must cross mountains [to get to them], we are willing to go help them to return to their way of life. Those who receive [our care] are grateful, while the Bodhisattvas who give are filled with Dharma-joy. [As we make] these connections, although so many people will never know our names, we have been able to connect with them by giving to them, comforting them, speaking with them and so on. Their hearts are filled with gratitude, while ours are filled with Dharma-joy, which forms a deep, blessed affinity [between us]. These wholesome and blessed affinities are future provisions for our spiritual [journey]. As we engage in spiritual practice, we need [these people to be our] retinue. [As our] “retinue,” when we teach the Dharam, these people will all come to listen to us. Thus, they are our “retinue.” In our spiritual practice, we must transform sentient beings, follow us in spiritual practice. They are our provisions for spiritual practice. In our future lifetimes, having good affinities with sentient beings, very pure Dharma-affinities, requires us to seize this moment to go among people and help them. With our help, they are liberated from suffering, and their minds [are filled with] gratitude. By helping them, we are filled with Dharma-joy. This is what happens. Then, we can spend our whole lives working to “impart the teachings by observing capabilities”. In doing so, we bring others joy, while practicing the Dharma by helping others. In this way, after they have received our help, they may think, “I also want to help people”. Having received help from others, they begin to want to help others, also. There are many among us who [began] like this! “I want to go with you to help others. I’ve been moved; I feel such joy. I want to go along with you. I am so grateful to have received your help. I have also formed an aspiration to go with you”. Thus, they become our spiritual companions who have formed the Bodhisattva-aspirations. Those who aspire to walk the same path as us and help us clear the path together are called our spiritual companions. They are our companions on the Bodhisattva-path. This refers to people we transformed in the past who, now that we are teaching [the Dharma], are willing to draw near us. This is very important; everyone should mindfully seek to understand this.

The previous passage says, “When all Buddhas and great sages, who teach and transform sentient beings, expound the subtle and wondrous Dharma in the great assemblies, those who uphold the Lotus Sutra will be able to hear all of this”.

Because the Buddha already engaged in spiritual practice during His past lifetimes and [gained] abundant [spiritual] provisions, once He attained Buddhahood, He was called a great sage. For Him to “teach and transform sentient beings”. He needed there to be willing sentient beings who would rejoice at the sound of His name and give rise to joy in their hearts upon seeing. His form and Dharma-appearance. When the Buddha taught the Dharma, they gave rise to joy, willingly followed Him in spiritual practice and accepted His teachings. Thus, the [groups of] people who came to listen to the Buddha teach the Dharma were called “great assemblies”. There were many people gathered together. “He expounded the subtle and wondrous Dharma”. Only when there are people to listen will [a Buddha] teach [the Dharma]. Thus, in that place, He taught the subtle and wondrous Dharma. When the Buddha came to this world, He began by teaching according to capabilities to help them accept [the Dharma] as they were able. But what about the Buddha’s original intent? The Buddha’s original intent is for everyone [to realize that all beings] are equal to the Buddha, to be able to comprehend the essence of the principles and to give rise to wondrous existence. These are the Buddha’s true teachings. He hoped that everyone would take the Dharma as the essence of their minds.

However, for us sentient beings to truly be able to realize [the Dharma] is difficult. So, in His compassion, the Buddha, had “opened up the provisional”, and now He would “reveal the true”. He spent a lot of time patiently guiding us. In every moment, He taught according to sentient beings’ capabilities. He taught the provisional and then the true. This is now mindful the Buddha was. This is the intricate and wondrous Dharma. How do we guide sentient beings to the spiritual training ground? Once they arrive, how do we teach the True Dharma? This is also very important. So, “Those who uphold the Lotus Sutra will be able to hear all of this”.

Those who uphold the Lotus Sutra, will be able to hear all of this: We must uphold the essence of the Lotus Sutra. [The Buddha] manifests the subtle and reveals the true. The cause behind every Buddha coming to this world and transforming sentient beings is to teach the Bodhisattva Way so that may learn it.

Those who accept and uphold the Lotus Sutra “will be able to hear all of this. We must uphold the essence of the Lotus Sutra”. We must not simply listen to the Lotus Sutra. Once we are able to comprehend the essence of the Lotus Sutra, we will understand how the Buddha “manifested the subtle and revealed the true”. It many sound very simple, but amidst its subtle wondrousness is truth; there is a very practical teaching within. So, we must be very mindful.

There is an abundance of Dharma within the subtle and intricate [teachings]. So, He “manifests the subtle and reveals the true”. This is “the supreme, subtle and wondrous Dharma”. The Dharma is supremely profound, and True Dharma is the essence of the Lotus Sutra. This essence, the True Dharma, requires us to go out into the world; we must not remain separate from others. [The Buddha] wants us to go among people, for “the cause behind every Buddha coming to this world is transforming sentient beings”. This is what Bodhisattvas must learn, that the Buddha’s Great Dharma requires us to go among people and transformed them. This why He “taught the Bodhisattva Way”. Since the Buddha [journeyed] on His vow to teach the Bodhisattva Way, we must also go among people to exercise the Bodhisattva-spirit. This is “so that all may learn it”. [They will] thoroughly understand the most subtle and intricate essence. So, it says that “all may learn it”. We must clearly understand this teachings.

The following sutra passage says, “When it comes to all the sounds within and beyond the great trichiliocosm, form Avici Hell below up to Peak Heaven above, they will hear all these sounds without damaging their ear-root. Because their ears are keen and sharp, they will discern and understand them all”.

We must be mindful. “When it comes to all the sounds within and beyond the great trichiliocosm….” We all know about the great trichiliocosm, for we have talked about [it] often in the past. There is a small chiliocosm, a medium chiliocosm, and the great chiliocosm. [This passage talks about] the great trichiliocosm, and “all sounds within and beyond” it. This is an open, spacious and limitless realm, and these sounds are heard within and beyond it.

When it comes to all the sounds within and beyond the great trichiliocosm, from Avici Hell below up to Peak Heaven above…: [The sounds] within and beyond the world represent the two types of karmic retributions, which can be positive or negative. All these sounds of suffering and joy range from Avici Hell below to Peak Heaven above.

What are these sounds heard within and beyond this world? These sounds are either positive or negative, “these sounds [are] of suffering and joy”. When we do good deeds, people make joyful sounds. Those who give and those who receive all rejoice and are grateful. We invite everyone to join us in doing good deeds. They may say, “I will join you I am happy to respond to your invitation”. This is all [done] joyfully. When we are done, we are filled with Dharma-joy. Everyone is happy when we do good deeds. When those who came back from serving in Myanmar first returned to the Abode, they put down their luggage and reported to me. [I asked], “Are you tired?” They replied, “No, we are really joyful!” They were joyful! When we heard how joyful they were, everybody was also very joyful. After the people [in Myanmar] had joyfully accepted [their help], they had now safely returned, and everyone smiled as they joyfully described the happiness that they had brought to others. This is goodness.

“Within and beyond the great trichiliocosm” means not just here in Taiwan. There are people outside of Taiwan who are suffering as well. When we go there to help them, we must work hard. Whatever country it may be, they are [part of] the real world. We can cite many countries and regions as examples of places in the world, of different countries where we were able to cross borders and hear the sounds of the people there. After going there and returning, the sounds of those who report back are such wonderful sounds of joy!

And what about negative [sounds]? These are [our] hindrances. When it comes to what we are supposed to do, if we do not want to work with others, or if we are unwilling to work with others, then we will not able to respond to a situation. This is how afflictions arise in our minds; this is what we mean by negativity. Negativity [robs] our minds of joy, and without joy, we will have afflictions. This is to say nothing of the many tangible forms of negativity that take place in the world. When people’s speech is negative, harsh or coarse, their conduct will be unwholesome, and unwholesome phenomena will arise in their minds. When people disregard wholesome teachings, and nothing they ever do or say is good, then this will become great evil. Thus, when it comes to sounds, there are sounds of joy or suffering, which “range from Avici Hell below to Peak Heaven above”. The joyful sounds reach as high as the Peak Heaven above, and the sounds of suffering reach all the way down to Avici Hell. These are the sounds of joy and suffering, which are “the two kinds of karmic retributions, within and beyond the world, which can be positive or negative”. So, we must always encourage everyone to practice the virtuous Dharma, to go among others and appeal to everyone not to discriminate or draw boundaries between ourselves and others. We must help those who are suffering and appeal to everyone to do good deeds together. We must give everyone cause to rejoice so that there are no sounds of suffering; this is our goal.

They will hear all these sounds without damaging their ear-root: Their ears hear all kinds of good and evil sounds. Because their minds are pure and undefiled, their ear-root will not be damaged. The eight tones encompass many meanings. The ear-root also possesses the functions of all Five Sense Organs. Therefore, they will be able to hear the sounds all throughout the Ten Realms.

“They will hear all these sounds without damaging their ear-root”. The ear-root, our ears, hear all kinds of good and evil sounds. Our ear-root is what comes in contact with sounds like these, with the things that we hear. “These things are very bad”. These things are very good. This is such a good person! “That person is bad and doesn’t follow the rules”. These are things that our ears constantly hear. “Because their minds are pure and undefiled, their ear-root will not be damaged”.

As spiritual practitioners, we regard our minds as vessels. As mentioned before, [the mind] is the vessel of all phenomena. When the vessel of our minds is pure, everything we take into it will be pure. We will be able to turn evil into good and be understanding. We will turn these evil sounds into lessons. I have been saying this these past few days. I hope you will all be able to apply the Dharma. The Dharma we hear is to be used in daily life, in the way we treat each other.

So, we must remember that the minds is a vessel. “The mind is a vessel, the vessel that contains all phenomena”. We must [keep it] clean and keep its capacity open and spacious to turn the evil sounds we hear into good ones. Then, by the same principle, “our ear-root will not be damaged”. The eight tones encompass many meanings. Our voices have eight tones. If we analyze our voices, we find that there are eight tones. When we speak, we also use phonetics and the four tones of the Chinese language. This is all the same principle. There are high and low tones, all with different meanings. If the tone of our voice gets higher, it can being to sound shrill. If we use a lower tone of voice, perhaps it sounds more genuine. This is something we must fine-tune by adjusting our tone of voice, “The ear-root also possesses the functions of all Five Sense Organs”. As for the ear-root, some can use their eyes as their ears and their ears as their eyes. When we see with our eyes, it is like listening with our ears. What we hear and what we see are both the same. When our ears hear something, it may sound like we have seen it. “Listen to that sound! It seems like something has happened somewhere! Oh my! Was that the sound of a car crash? Or was it the sound of something else crashing?” From the sound we heard, we can analyze whether a car was in a collision or if it smoothly arrived at its destination. With our ear-root, we do not need to see, for we can naturally know what has happened. In so many ways, the ear-root stands in for the other five senses. On behalf of our eyes, our noses and our tongues, we can understand so many things with our ears. We may hear someone say, “This is chili”. Just by hearing that, we know “Oh! That is chili!” Without seeing it or tasting it, we will know that this chili is spicy. Before we even put it in our mouths, we can feel the spiciness already.

So, our ears can stand in for our other five senses. This is true for each of the five senses. “Therefore, they will be able to hear the sounds all throughout the Ten Realms”.

Because their ears are keen and sharp, they will discern and understand them all: Because they uphold the sutra, their ear-root is keen and sharp. Thus, when it comes to the aforementioned sounds, they will discern and understand them well.

“Because their ears are keen and sharp, they will discern and understand them all”. This is when our ear root is keen and sharp. Without ears and eyes, we could not discern forms and shapes clearly. So, we must mindfully seek to comprehend how our ear-root can be so keen. So, “Because their ears are keen and sharp, they will discern and understand them all”. Since we uphold this sutra, as we have heard this sutra, we truly understand its principles; we understand the Dharma, worldly phenomena and principles regarding people, matters and objects all very clearly. If we have never listened to the sutra, then when our ear-root comes in contact with the dusts of the outside world, we will hear everything with the consciousness of an unenlightened person. With the consciousness of an unenlightened person, we will create karma in the way ordinary people do. This makes it easy for afflictions to arise. When our consciousness is like this, everything we hear through our ear-consciousness [will sound like] conflict and gossip. This means we will easily give rise to ignorance. With wisdom, we can transform our consciousness.

Where does that wisdom come from? It comes from listening to the sutra and taking in its essence, like how we accept the essence of the Lotus Sutra. It is not merely reading and reciting the sutra. We may read and recite the sutra, but we must also go further by taking the meaning of the sutra to heart.

So, we must take this sutra’s essence, the Dharma-essence, to heart. When we have taken the Dharma-essence to heart, our ear-root will naturally transform consciousness into wisdom. Our ears will become truly sharp; we become spirited, courageous in heart, very determined and decisive. When we hear people talk, we will not use speech to twist the truth into gossip. We may wonder, “Is what they are saying true or not?” Depending on what we hear, things remain ambiguous for us. We wonder, “Is it true or not?”

However, those who uphold this sutra can use wisdom to analyze the situation, so they can understand. “Their ears are keen and sharp”. This is our soul, our spiritual power. This is our essence, the spiritual power of our aspirations. Because we take the essence of the sutra to heart, there is spiritual power in our aspirations, so we can understand whatever we hear. In this way, [our] “ears are keen and sharp”. As we transform our consciousness into wisdom, everything we hear, we hear with wisdom. So, it says, “Their ears are keen and sharp. Thus, when it comes to the aforementioned sounds, they will discern and understand them well”. Everyone can understand this point. Most importantly, everyone must be mindful with the outline that I mentioned to you all previously.

Before discussing the sutra passage, I wanted to first give everyone a general outline. “As Bodhisattvas cultivate and uphold [the Dharma], their merits grow high and their practice refined”. [We] transform consciousness into wisdom once we have already come to understand the direction of our spiritual practice. With our spiritual power, we do the things we need to do, and we can discern clearly between right and wrong. We encourage everyone to do good deeds so that everyone can become joyful. Good voices make us feel joyful, while a negative mindset makes us depressed, afflicted or obstructed in many ways. With spiritual power, we have no obstacles and just do what we should do with a simple mind. When we act with knowledge, there are layers of obstacles; when we act with wisdom, things can be smooth and unimpeded. Therein lies the difference. So, we must always be mindful!

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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20190813《靜思妙蓮華》菩薩修持 功高行精 (第1673) (法華經·法師功德品第十九)
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