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 20191014《靜思妙蓮華》意根清淨 皆順正法 (第1717集) (法華經·法師功德品第十九)

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20191014《靜思妙蓮華》意根清淨 皆順正法 (第1717集) (法華經·法師功德品第十九) Empty
發表主題: 20191014《靜思妙蓮華》意根清淨 皆順正法 (第1717集) (法華經·法師功德品第十九)   20191014《靜思妙蓮華》意根清淨 皆順正法 (第1717集) (法華經·法師功德品第十九) Empty周一 10月 14, 2019 7:50 am

20191014《靜思妙蓮華》意根清淨 皆順正法 (第1717集) (法華經·法師功德品第十九)

⊙知人間疾苦多,方得增長悲智。菩薩運慈用慧,淨行堅持理念,救生命、救慧命,造福慧,入人群。
⊙是三乘人,為離煩惱以無染著之清淨智,斷惑證理,即此智之用。度諸眾生,入佛無漏智。
⊙「諸所說法,隨其義趣,皆與實相不相違背。若說俗間經書,治世語言,資生業等,皆順正法。」《法華經法師功德品第十九》
⊙「三千大千世界六趣眾生,心之所行,心所動作,心所戲論,皆悉知之,雖未得無漏智慧,而其意根清淨如此。」《法華經法師功德品第十九》
⊙三千大千世界六趣眾生,心之所行,心所動作,心所戲論:六道眾生,心念一動,身所行動,若善若惡。旋轉施為層疊,心念所行處,無不皆是虛妄,戲論諸法。
⊙皆悉知之:能誠心受持經菩薩,持法格力如儀典範;悉知其心之所運用。
⊙三千世界六道眾生,得因緣獲受機教,精進不懈,於是意淨故,言說皆合佛說。
⊙「是人有所思惟,籌量、言說,皆是佛法,無不真實。」《法華經法師功德品第十九》
⊙是持經人,心有所思惟,精心籌量解說,無不皆是真實法,由心正故,思忖言談,句句合法,無不真實。

【證嚴上人開示】
知人間疾苦多,方得增長悲智。菩薩運慈用慧,淨行堅持理念,救生命、救慧命,造福慧,入人群。

知人間疾苦多
方得增長悲智
菩薩運慈用慧
淨行堅持理念
救生命救慧命
造福慧入人群

用心啊,人間、時間,在空間裡,分分秒秒,都沒有離開時間的過程。時間是這麼快過,空間是這麼大,人與人之間,奧妙實在是無法去分析。這種沒辦法分析的道理,它就是真諦。是啊,真諦道理,在空間、時間之中,息息相關,卻是有的人無法去用心體會。非洲;(二0一九年)南非、東非菩薩,會合回來到臺灣。要用多久的時間?從一萬多公里,光是飛機、坐車,就要一、兩天的時間。回來到我們這裡,互相來會合也是為了人間事,人間苦難人。有一群菩薩,一直一直為了苦難人,鍥而不捨在那個地方緣著,不捨眾生,同體大悲,苦在眾生,我們不忍心在菩薩,所以人苦我悲。

這群的菩薩,除了急難的時候,菩薩去救這些苦難人;急難過了之後,這些菩薩還是要再來想,要如何讓這些苦難人,長久能夠平安下來。苦難啊,芸芸眾生如何救呢?無法救!就放棄了?但是菩薩就是要「想法救」,不是「無法救」,要「想法救」。這群菩薩,就是這樣聚會回來臺灣,先來說說這些國家的苦難,這些人民的貧困,非洲目前(二0一九年)已經有九個國家(南非、賴索托、波札那、納米比亞、史瓦帝尼、尚比亞、馬拉威、莫三比克、辛巴威) ,慈濟人走進去了,而且去與他們互動。所看到的每一家、一戶,所接觸到實在是人間疾苦。菩薩走進去了,用智慧去與他們互動,慈悲要如何施用,就是要慈悲,也要有智慧,要悲、智互動。

儘管我們很不忍心,他們這麼的貧困,資生之物都欠缺;資生之物就是生活的東西,包括衣、食、住、行,樣樣都是欠缺,要如何來幫助?非洲的慈濟人、菩薩去到那個地方,就是甘願做一個拓荒者,在那個地方發揮菩薩的大愛。在那一大片的土地,用大愛去耕耘它們,要有下這個決心,這種拓荒者的精神,就是要有這樣的心性去耕耘。還要立志大愛,布善種子;還要立志願,用大愛的心,不只是耕耘,還得要為他們撒種子;還得在那個地方,不是有得吃就好了,我們要再來想,如何來輔導當地的人,培育大心,立志願。不是靠我們常常去幫助他們,要輔導當地的人幫助自己,要教他們立心、立志,用大愛的心立志願。

在那個地方,菩薩種子實在是很欠缺,還得要我們這裡,我們的慈濟人、菩薩要去跨越九個國家。同樣這些人,當初從臺灣到南非,發大心、立大願,開始這樣去耕耘、去拓荒,去發揮大愛的精神,在那裡布善種子,在那個地方,去輔導、教育當地人。這種跨越,已經是第九個國家,拿回來報告,了解那裡面他們所需要,要如何去幫助他們,同樣要從運慈用愛。慈與愛、智慧,全都多管齊下去付出,發現到的就是當地的人,大家都很純、很真,心無欲念、無貪無欲、單純,堪得我們去用心,去幫助他們。但是,這麼大、這麼廣,要如何呢?菩薩道場就在人人的心,要如何再回歸道場,大家來思考方法。

而這些人要思考的方法,要志同道合,而這些條件,就是在「知人間疾苦多」。人間真的苦偏多,若能夠知道,「方得增長悲智」。我們知道人間的苦,大家共同發心,發心才能夠增長我們的慈悲,增長我們的智慧。為增長我們的智慧,你要用心,為了這些事情,我們要用心。而要用心是為了人間疾苦多,所以我們要開始培養自己的智──悲智,我們的悲心智慧,自己要培養出來。所以要發菩薩心,「菩薩運慈用慧」,我們要增長悲智,菩薩,我們要開始運轉這個慈;慈就是和平,你與我,你的心是這樣,我的心是這樣,大家和氣,共同一個目標,我們要互相互愛、共同協力,為天下苦難人。

這種要「運慈」,共同都要人人好,這叫做運慈。「用慧」,除了人人好,不是當爛好人,是要去做一個有智慧的人。這種慈悲不是隨便慈悲的,慈悲,我們就是如何造福,分清楚;如何用智慧,我們自己來讓人人提升和氣,大家共同的心志,來為那些苦難人,除滅他們的苦。這就需要菩薩內在心靈的道場,必定要「淨行堅持理念」,淨行就是去除煩惱,人我是非不要去聽,聽聽一些雜音,我們不要讓人影響了,不要有煩惱。度化眾生,去轉變苦難為安定人間,這就要靠我們增長智慧;要增長悲智,要運慈用慧。那些一定要先清淨那些雜染,內心清淨,又自己要堅持這個理念。這就是菩薩不能缺少的毅力,一定要有這樣,為我們的道場,滋養我們的慧命,發揮我們為人群付出的力量。

所以救生命,一定要先將自己的慧命救起來,要救自己的慧命,就要知道前面這些事情——「知人間疾苦,方得增長悲智,菩薩運慈用慧,淨行堅持」,這樣我們才有辦法去救眾生。芸芸眾生的生命在等待我們去救他們,但是我們必定要將我們的慧命增長起來,從他們苦難生命中,再增加他們的智慧。所以智慧彼此要互動起來,若這樣才能夠「造福慧,入人群」,這就是菩薩最需要。看到非洲的菩薩是這樣用心,專程回來。讓我們感動的是菩薩願意付出,不怕辛苦,翻山越嶺,來回上萬公里,常常來來回回,一個國家越過一個國家。在非洲的國家就是這樣,為了救拔眾生苦,不怕自己的辛苦,這樣,很感動!

再者,在敘述,所接觸到那些非洲的人,是那麼地單純,那麼地願意追求佛法。不知道什麼叫做佛法,但是,這群人來了,所說的道理是這麼好,「我們願意接受。這是誰說的?我願意接受,我願意這樣做,我願意去幫助別人。」這很單純,句句的話都聽進去,身體力行。真的是與師父,法緣結很深的弟子在那裡,在非洲。希望他們也能夠一一轉苦,能夠得法,法喜的快樂,轉變他們的人生,能夠製造轉一個來生的因緣。佛陀要為眾生轉苦為樂、轉貧為富,他也是同樣。貧婆,連一個貧婆他都沒有放棄。這個貧婆來向佛陀說:「我窮,我貧困,我很想要供養,但是我沒有福,一無所有。」佛陀就說:「妳有福,妳可以供養。」「從哪裡有福來呢?」「在妳衣服下擺那塊布將要掉了,那塊就能夠來供養。」佛陀連貧婆衣服下擺一角,他都要跟她化緣過來,讓她有因緣也能夠造福、供養。

這時候我們也是同樣這樣,去輔導他們,「竹筒歲月」的精神重新說起。他們銅板一分、一角,他們覺得有意義、做得到,呼籲大家這樣做,這是他們也要造福,才不會生生世世再那麼貧困。過去生沒有造福,今生遇到了,有人來教他們,知道了,去告訴人家:「一點滴能夠匯集來幫助人。」道理知道了,願意付出,願意去宣導、去集合。再者,哪裡有病人,雖然與我不認識,我要去幫助他。不論是照顧病痛,或者是幫助,貧得比自己更貧的人,他們願意去付出。很多很多故事,聽了很感動。所以我們有辦法,不要認為:貧困的人那麼多,苦難人那麼多,哪有辦法?一定要很明確、有信心,告訴大家:「有辦法!」只要點滴加入進來,多一點、多一滴,不會影響到你的任何生活,點點滴滴匯加起來,就能夠去幫助、去造福人間。這就是佛陀對我們的教育,從小而大。就如將要入經文之前,向大家說的話。

是三乘人
為離煩惱
以無染著之清淨智
斷惑證理
即此智之用
度諸眾生
入佛無漏智

「是三乘人,為離煩惱,以無染著之清淨智」。這難道不是在解說剛才說的,人間有這些非洲的菩薩,從臺灣的因緣這樣,為何會跑去非洲呢?既到非洲了,安住在那個地方,就像修行人,三乘人──緣覺、聲聞、菩薩,這三乘人,大、中、小乘的人。大乘的人,做一個,「來來來,大家來集合。告訴你們,我們大家能夠來將這些事情,要多了解。人間無常啊!用心,如何好好把握人生、機會。」又與聲聞,「來,你們有聽到嗎?這就是法。人生很苦難,你受很多的苦,這些苦就是這樣、這樣累積的。了解這人間,就是這樣的因緣,現在有人願意在這個地方,要帶我們,我們就要這樣跟。」那就是聲聞、緣覺,跟著菩薩如何來行、來修。

那個地方,我也是將他們當成三乘人,這些菩薩去到那個地方,跟他們說一下就很投機,他們就能開始帶我們這些菩薩,進去與那些群眾多了解,多讓他們知道方法。這就是要讓他們知道,要如何脫離煩惱?用無染著的心。「我不是僅僅顧自己,我現在知道了,有菩薩來告訴我,我應該要去幫助人;幫助人,我們不能只顧自己。」就像在東非,我們在馬普托那個地方,有二、三千位當地志工的種子。現在貝拉港,這個地方是受災的地方,兩個地方是差一千多公里。受災的地方,我們都不認識他們,有災難,我們去救濟他們,有好幾個國家來到貝拉港。

當然,馬普托,這個地方的種子志工,也將他們帶來了。帶來了就開始,「看到這些人的苦,受災難比我們在安定地方的苦,苦多了,我願意發心來這個地方,與他們長久住在這裡,我來培養他們要如何走入慈濟,用慈濟的方法。不只是顧自己,還要顧大家,要如何讓大家心能快樂起來。」這就是因緣,南非有南非起頭的因緣,莫三比克有莫三比克,起頭的因緣。這兩邊都有起頭的因緣,匯集來到現在所需要的地方。我們帶動,「已度」、「當度」的菩薩,來到這個地方,要來度「未度」的人,這就是佛法要在人間。所以要在人間,一定從小、中而大,這全都是在心理。先打開煩惱,離開煩惱,要先內心要有清理;將煩惱無明都破除了,要顧好心那念的清淨。就是法入心了,了解,沒有受其他的煩惱再影響到,這樣清淨的智慧,一步一步讓他清楚明瞭。

所以,「斷惑證理」。不要再煩惱了,不要再受這些雜音來困擾了。「即此智之用」。這就是我們要用,我們要先知道,知道之後,我們才能夠用方法過去。菩薩一定要「斷惑證理」,「即此智之用」,這個智,智慧的用途就是要讓我們了解。這些道理清楚了,煩惱無明將它斷掉,才有辦法安心來了解道理。這就是智慧之用,他懂得分別;智叫做「分別智」。能夠有這個分別智,我們知道一個人生命,能夠影響很多人的價值,這就是智。

「度諸眾生,入佛無漏智」。我們要一直在人群中、在眾生中不斷引度,我們才有辦法真正接近佛陀無漏的智慧。所以常識不是知道就好了,常識是你要去體悟,你要去身體力行,你要真的去做,做到你身心皆歡喜、得自在,這樣就是真正斷惑證理。你還要很甘願,很歡喜去做,不怕眾生的困難,不怕眾生的無明,不怕……,總是真正能夠圓滿,法喜充滿。要有這樣斷惑證理,就是這個智,這個智就是要去度眾生;要度眾生,救度眾生才能夠入佛的智慧。雖然說來反反覆覆,但是就是不能離開這些道理,路就是這樣走。所以能夠了解這些理念,我們就能夠接受佛陀經典,以經文來看,我們就能夠很了解。

所以前面的文,經典的文就是這樣說:「諸所說法,隨其義趣。」

諸所說法
隨其義趣
皆與實相
不相違背
若說俗間經書
治世語言
資生業等
皆順正法
《法華經法師功德品第十九》

所說的法就是隨眾生所需要。那個道理,我們聽到這樣的道理:眾生是「苦」,是「集」來的。我們在這個道理上,我們就要投入去付出,這才是真正會合道理。所以「隨其義趣」,道理的趣向就是眾生的疾苦,菩薩就要行入這道理去,去拔除眾生苦。所以,「皆與實相不相違背」。這與真理,不是僅僅聽啊、聽啊,說啊、說啊,傳啊、傳啊,只是這樣,無法去改變人生的疾苦。真的就是要去,「趣」就是去,回歸回來就是這樣,去付出,回來就是原來的道理,所以無相違背,這就是「實」,這叫做「與實相不相違背」。我們去、回來,站在這個原點,回來也是在這個原點。所以,「若說俗間經書、治世語言、資生業等,皆順正法」。我們人生再怎麼說,好事就是要做,以前的人說的:「你要做好事,才會得好報。」古時候的人也這樣說,佛更清楚為我們解釋,所以「皆順正法」。

接下來這段文就說:「三千大千世界六趣眾生,心之所行,心所動作,心所戲論,皆悉知之,雖未得無漏智慧,而其意根清淨如此。」

三千大千世界
六趣眾生
心之所行
心所動作
心所戲論
皆悉知之
雖未得無漏智慧
而其意根清淨如此
《法華經法師功德品第十九》

這六趣,包含六趣的眾生。「心之所行」,天有天人的善行,所享受的環境,人間有苦樂參半;地獄有苦,苦得無法喘氣那種的苦。不論是什麼樣的世間,全都是有所求的生命,那種所求的心,他所行為的動作是什麼?或者是心只是想,想:道理好,我來傳。說了一大篇,空花亂墜,好像說得很美。這些六道眾生,不論他說的是善、是惡,他的行為是善、是惡,每一動作都是沒有離開善、惡。這種沒有離開,就是光是在那裡轉、在那裡繞。

三千大千世界
六趣眾生
心之所行
心所動作
心所戲論:
六道眾生
心念一動
身所行動
若善若惡
旋轉施為層疊
心念所行處
無不皆是虛妄
戲論諸法

我們都還在凡夫,說善、做善,若是說惡、做惡,善、惡轉在那個漩渦裡面,眾生無法下定決心,無法行善,心不動念。「我就很想要為善,我要行菩薩道,但是我經不起,人跟我說一句什麼話,我就退失道心,我就起煩惱。」這樣的人偏多,所以菩薩道難行,就是在這念心。這念心,善、惡只是在那裡女牽拖著、團轉,在那個地方層疊,層層疊疊,全都在這個善啊、惡啊,惡啊、善啊,這樣旋轉、層疊,這很辛苦,這就是六道的眾生。

所以,「心念所行處,無不皆是虛妄」。說我們在修行,心若還在這裡在旋轉,說再多,我們也得不到什麼,虛的啦!讓你說得很有道理,頭頭是道,什麼都沒有做,這也是虛的,哪有辦法接近佛智呢?要接近佛智,你要如何去付出,前面就說過了。所以我們要知道這戲論,我們若沒有身體力行,道理說出來,我們沒有向前前趣,那個趣向沒有行,你哪有回來歸於道理的時候呢?就沒有!所以這叫做「戲論諸法」。

皆悉知之:
能誠心受持經菩薩
持法格力如儀典範
悉知其心之所運用

「皆悉知之」。我們要知道,這都是空過、空說的,空的。說的都是空的,因為說的不接受,不要聽、不要做,說的也是空說。「告訴你,你為何都不要聽?都說不聽。」這都是空說的,說的都不做,說也沒有效,所以我們要知道。「能誠心受持經」菩薩,要「持法格力如儀典範」。「格力」就是盡心力,說要做,絕對做到底,這叫做「格力」。真是專心,一去,菩薩道絕對沒有回頭,它的盡頭就是到道理,佛的境界。所以要「格力如儀典範」,要做一個做給人家看,讓人能夠尊重,讓人願意跟。「如儀」,就是大家看到你的形態、你的造作,非常心儀,那個心受影響,願意這樣跟你走。

所以有時候若說人不聽,自己自慨歎:「沒有做到啦,所以說話人家不聽。」缺己德行,所以自己要趕快精進。若光是坐那裡怨嘆,會退失掉。所以我們要如何說話,讓大家願意聽,他也能夠有成就,自己也能夠有心得,這真的是彼此之間,我們要「格力如儀典範」。要「悉知其心之所運用」,我們也要了解他的心理,他的心是如何在運用?他的心用在哪裡?我們要很清楚,我們要很明白。

三千世界六道眾生
得因緣獲受機教
精進不懈
於是意淨故
言說皆合佛說

「三千世界六道眾生,得因緣」。六道的眾生所得的因緣,我們要如何去幫助他們、如何去接引他們?這要看因緣。再回過頭來說非洲,我們能夠去接觸到這些苦難人,也就是有因緣。因為他們很苦,才需要接受我們去幫助他們,而我們有這個幫助的因緣,我們就開始有法,入他們的環境去。道理、正法,在那個地方,我們教他、牽引他、引導他,讓他也能夠去引導別人,這就是真正叫做翻轉人生。他在那種暗無天日,沒有光、沒有影,他,我們若引導他一下,他就有辦法。

所以,「六道眾生得因緣,獲受機教」。有這個因緣,有人與我很投機來教育我,我自然就可以受教,我自然就能夠這樣精進不懈怠,這就是因緣。我們就是要發心,在任何一道,我們都要去製造因緣,去度化眾生,讓他們能得到機會來受教育,讓他們能夠精進,自然沒有懈怠。「於是意淨故」,我們要如何去淨化他們的心?要如何讓他們有一個方向,去除煩惱?我們自己也是,在說的那是另外一個因緣,我們要用什麼方法?而這個方法就要我們自己,我們自己接受教育、接受機會,我們自己要精進,不要懈怠,我們自己意志不要再染著煩惱。若這樣,所說的話皆合佛說。

這就是「是人有所思惟、籌量、言說,皆是佛法,無不真實」。

是人有所思惟
籌量 言說
皆是佛法
無不真實
《法華經法師功德品第十九》

若能夠這樣,這些人他們就會好好地想,包括我們自己,就要好好思惟,好好來籌量,自己來了解自己有多少力量。我們了解我們的力量,加他的力量,他的力量再加我的力量,我們到底有多少力量,我們能夠做多少事情,或者是我們的因緣有多少,我們能夠對人說多少法。而我們的程度是深是淺?我們自己思考,自己測量。所以「是人有所思惟」,我們自己要想想看,我們的力量有多少,我們能夠去付出多少。這全部就是能夠說的法,全都是佛法。我們說我們自己知道,說我們有體會的,這樣所說的沒有偏錯,全都是佛法,「無不真實」。

就像他們走過了,經過這段時間,要經過了一萬多公里的路,才能夠到達,這都真實,無虛!而這些人就是都這樣去做,是真實做;那些人就是這樣得救,是真實得救,同樣的道理。

是持經人
心有所思惟
精心籌量解說
無不皆是真實法
由心正故
思忖言談
句句合法
無不真實

「是持經人心有所思惟」,「精心籌量解說,無不皆是真實法」。像這樣的人,那個專心;「精」就是專,專而不雜叫做「精」。「精心籌量解說」,我們要好好地想,真真實實的話好好地想,我們要好好地說。我們要說多遠,要說多長、多少人,我們好好地說,沒有脫離佛法,「無不皆是真實法」,這都是佛法。所以,「由心正故,思忖言談句句合法,無不真實」。這些都是真實的,那些人生的苦難,苦啊,真是苦!佛所說的苦是真實苦,因為我們看到了、我們聽到了,我們現在也進行,要去如何幫助苦。而我們自己也有苦,我們的苦,苦在雜念煩心,雜念來煩我們的心,讓我們進進退退,很多的苦。

總而言之,無苦不人間,所以人間要互相幫助,能夠教的用心去教,接受的人要用心來接受;不可,「教你,你不聽進去」,這樣時間也是浪費,說的多說的,聽的也白聽,全都不真實,全都是空虛;時間也空過,在這個空間也無所得用,人與人之間無所受益。道理就是在這裡,時間、空間、人與人之間;說起來就是在我們這個時間、我們之間,人與人懂得要珍惜嗎?請大家要時時多用心!


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Explanations by Master Cheng-Yan
Subject: With a Pure Mind We Follow the Right Dharma (意根清淨 皆順正法)
Date: October.14.2019

“Only by knowing this world is full of suffering will we be able to grow in compassion and wisdom. As Bodhisattvas, we must exercise both compassion and wisdom, engage in purifying practices and persist in upholding our ideals. [This way], we can save lives and wisdom-lives and create blessings and wisdom as we go among people.”

We must be mindful. In the world, in time and space, every moment is inseparable from the passing of time. Time passes so quickly, and space is so vast. Interpersonal relationships are wondrously profound and truly impossible to analyze. These principles that we cannot analyze are the truth itself. Indeed, the true principles within time and space are closely interconnected, yet some people are unable to mindfully comprehend them.

From Africa, the Bodhisattvas from South and East Africa [traveled] together to Taiwan this year (2019). How long [does this trip] take them? From over 10,000 kilometers away, they traveled by plane and car, which takes one to two days. They all came here to meet with us about worldly matters, about the people suffering in the world. There is a group of Bodhisattvas who, for the sake of people who are suffering, persist in [the work of helping them]. With their universal compassion, they do not abandon these sentient beings. When sentient beings suffer, Bodhisattvas feel distraught; we feel others’ suffering as our own. Therefore, [in the case of] these Bodhisattvas, in addition to providing emergency relief to those who are suffering, after the immediate aftermath of this disaster, they still need to consider how to [provide long-term] help to those affected and [help them] find lasting peace. They are truly suffering! How can we save such multitudes of sentient beings? If we cannot help them, do we simply give up? As Bodhisattvas, we must “think of ways to help”. [We must not say], “There is no way to help them,” we must simply think of ways to help. This is why the group of Bodhisattvas that came and gathered here in Taiwan began by sharing about the suffering of [the people] in those countries, telling us of how impoverished those people are. Presently (2019), there are nine countries in Africa that Tzu Chi volunteers have served. When volunteers interact with people there, in every family and every household they visit, they encounter [cases of extreme] suffering in the world. Bodhisattvas go there and apply their wisdom as they interact with them. How can we put our compassion to use? We need wisdom as well as compassion; we must exercise both compassion and wisdom. We are very saddened to see the extent of their poverty and how they lack life’s basic necessities. Life’s necessities are the things they need for daily living, including clothing, food, shelter and transportation. They lack all of these. How can we help them? Our Tzu Chi volunteers in Africa, the Bodhisattvas who went there, are willing to be pioneers. They exercise the great love of Bodhisattvas there. In that vast space, in order to cultivate [a field of blessings] there with great love, they must have determination and a pioneering spirit. This is the mindset they need to cultivate [a field of blessings there]. We must further make vows of great love to spread seeds of goodness; we must make vows and practice great love. We must not only cultivate [this fields of blessings], but we must also sow [the seeds of love]. It is not enough to only help them [to have enough] to eat; we must also go on to think of ways to guide the local people to develop great aspirations and make great vows. We must help them to not rely on our regular help. Instead, we need to guide the local people to help themselves. We must teach them to be determined and resolved, to make vows with the mindset of great love. We are truly lacking in local Bodhisattvas there, so our Tzu Chi volunteers from here have gone throughout those nine countries [to serve those in need].

These same volunteers originally travelled from Taiwan to South Africa. They formed great aspirations, made great vows and began to cultivate [a field of blessings] there, with a pioneering [spirit]. They exercise this spirit of great love by spreading seeds of goodness and mentoring and guiding the local people. They reached this ninth country there, before returning to report [their experiences]. After understanding [the local people’s] needs, how can we go about helping them? By exercising compassion and love like this. They combine compassion, love and wisdom and apply them all through giving. They found that the local people are all very pure-hearted and sincere. Without desire and greed, they are pure at heart. We should be putting our heart into helping them. Yet, [that area] is so large and so vast. How can we help [everyone]?

A Bodhisattva’s spiritual training ground is within each person’s heart. How can we return to that training ground? We must think of ways, and as we [implement] these methods, we must share common vows and a common path. The basic prerequisite is “knowing the world is full of suffering.” The world is truly full of suffering. Only when we know this “will we able to grow in compassion and wisdom.” We understand the world’s suffering, so we all form the same aspiration. Only by forming aspiration are we able to develop our compassion and our wisdom. These are the things we must be mindful of.

Moreover, we need to be mindful of the fact that the world is full of suffering, so we must begin to cultivate compassion and wisdom within ourselves. The compassion and wisdom within us are things we must cultivate for ourselves. So, we must form Bodhisattva-aspirations. “As Bodhisattvas, we must exercise both compassion and wisdom.” To develop our compassion and wisdom, to become Bodhisattvas, we must begin by exercising compassion. Compassion [is achieved through] harmony. When you and I share the same mindset, then, in harmony, we [work toward] the same goal. With mutual love, we need to work together for the sake of suffering people in the world. When we “exercise compassion” like this, we seek to benefit everyone. This is why we exercise compassion. [We must also] “exercise wisdom.” While we want to benefit everyone, we cannot do good deeds blindly; we must [do good deeds] with wisdom. [We must exercise] compassion with purpose, applying our compassion to creating blessings by clearly discerning [what people’s needs are]. How do we use wisdom? We must help promote harmony among everyone so that we all have the same aspiration, which is to help suffering people to eliminate their suffering. This means [cultivating ourselves] as Bodhisattvas in our internal spiritual training ground by being certain to “engage in purifying practices and to persist in upholding our ideals. “Purifying practices” means eliminating afflictions and not being [affected by] interpersonal conflicts. When we hear sounds of discord, we must be unaffected and unafflicted. If we want to transform sentient beings, to transform people’s suffering in order to bring stability to the world, this depends on us to grow our wisdom. To grow our compassion and wisdom, we must exercise [them]. We must first clear [our minds] of defilements so that our heart are pure, and we must persevere in our ideals. Bodhisattvas cannot lack this resolve. We must be sure that we have this if we are to train ourselves, nourish our wisdom and exercise our power to help others in society. To rescue others [from suffering], we must first save our own wisdom-life. To save our own wisdom-life, we must understand the aforementioned [principles]. “Only by knowing this world is full of suffering will we be able to grow in compassion and wisdom. Are Bodhisattvas, we must exercise both compassion and wisdom, persist in upholding [our ideals]. Only then can we save sentient beings.

Myriad sentient beings are waiting to be rescued, but to do so, we must [first] grow our own wisdom-life. Through the hardship in their lives, [those who are suffering] can also grow their own wisdom. So, if we can mutually activate our wisdom like this, then we can “create blessings and wisdom as we go among people.” This is what Bodhisattvas most need to do.

We see how mindful the Bodhisattvas from Africa are; they made the trip [all the way to Hualien]. What moves us so greatly is how those Bodhisattvas give so willingly and how unafraid of hardship they are to make such a long journey, traveling over 10,000 kilometers both ways. [Moreover], they are constantly traveling, crossing from one country to the next. This is how they work in Africa countries in order to rescue suffering sentient beings, [showing] they are unafraid of personal hardship. This is very touching.

Furthermore, they shared with us how pure hearted the people are whom they have met in Africa. Though they did not know the Buddha-Dharma, [they would say] “This group of people express some very good principles to us, so we are willingly to accept them [too].” [They asked], “Whose teachings are these? We are willing to accept them, practice them and [apply] them in helping others.” They live very simply and [are willing to] take every word to heart and put [the teachings] into practice. I have a deep Dharma-affinity with these disciples in Africa. I hope that, one by one, they will be able to transform their suffering and attain Dharma-joy by transforming their lives and creating different karmic conditions for their next lifetime. The Buddha wants to help sentient beings by transforming suffering into joy and poverty into wealth.

They also share His goal. He never gave up, even when it came to a poor old woman. Once, a poor old woman came to the Buddha and said, “I am poor! [live in] poverty. I really want to make an offering, but I have no blessings; I have nothing at all”. So, the Buddha told her, “You are blessed, and you can make an offering”. What [offering] could she make? “At the hem of your clothing is a piece of cloth on the verge of fraying off. You can make an offering of that piece of cloth”. The Buddha accepted even a frayed piece of cloth from the poor old woman to [help her] create the karmic conditions for her to create blessings and make offerings. This is also what we are doing now [in Africa]. When we go to teach [the locals], we begin by sharing the spirit of the bamboo bank. They found that giving a few coins was meaningful and doable, so they appealed to everyone to join in. These are blessings they can also create so that they will not be born into such poverty, lifetime after lifetime. In their past lives, they had not created blessings. But in this life, they have encountered someone to teach them, and now that they understand, they can go tell others. “Every bit of small change can be accumulated to help others”. Now that they understand this principle, they are willing to give, to promote this idea and to gather others [to follow suit]. Moreover, whenever anyone is sick, even though they may not know them personally, they will go there to help. Whether they are caring for the sick and suffering or helping those even poorer than themselves, they willingly go there to give of themselves. There are many stories like this that are very moving to hear. This is something we can [all] do. We should never think, “So many people are poor, and so many are suffering; how can we ever [help all of them]?” We must be very clear, have confidence and tell everyone, “There is a way!” As long as we each contribute our drop, there will always be one more drop. [Such a small amount] will not impost our lives, but when everyone’s drops are added together, we can help others and crate blessings for the world. This is what the Buddha taught us, that the large comes from the small. Before we continue on with the sutra, this is what I wanted to share with everyone.

Three Vehicle practitioners, in order to escape from afflictions, use undefiled, pure wisdom to eliminate delusions and realize the principles. This is the application of this wisdom. We must transform all sentient beings so as to enter the Buddha’s flawless wisdom.

“Three Vehicle practitioners in order to escape from afflictions, use undefiled, pure wisdom”. Doesn’t this explain that we were just talking about? How did those Bodhisattvas in Africa, who originally came from Taiwan, have these causes and conditions to relocate [so far away]? Having gone to Africa and settled down there, they are like Three Vehicle practitioners, like Hearers, Solitary Realizers and Bodhisattvas. [They are like] the Great, Middle and Small Vehicle practitioners. The great Vehicle practitioners [will say], “Come, everyone, let’s gather here. I [need to] tell you that we must all better understand these matters; life is impermanent! Let us be mindful and make good use of the time and opportunities that we have while we are here”.

As for Hearers, [they may say], “Come, have you heard! This is the Dharma. Life is full of suffering and the suffering you have experienced has come about this way; it accumulated like this. Let us understand why there are these karmic conditions in the world. Now, there are people here willing to guide us, so we must follow accordingly”. This is how Hearers and Solitary Realizers learn from Bodhisattvas how to engage in spiritual practice.

[The Tzu Chi volunteers] there are like Three Vehicle practitioners. These Bodhisattvas [who] go there [effectively communicate with the local people] and start to show our Bodhisattvas how to go among the people to understand them better and help them learn [practical] methods. We go there to help them know that the way to transcend afflictions is through an undefiled mind. “I should not only care about myself. These Bodhisattvas have helped me understand that I should go and help other people. In helping others, I cannot only care about myself”.

[We saw an example of this] in eastern Africa. In Maputo, we now have 2000 to 3000 new local volunteers. Port Beira is a severely affected area, [but Maputo and Port Beira] are over 1000 kilometers apart, and we do not know anyone [in Port Beira]. Since there was a disaster, we went there to help them. People from many countries went to Port Beira. Of course, the new volunteers from Maputo also went [to Port Beira]. Once there, [the volunteers thought] “We can see how much they were suffering. Their situation after the disaster, is worse than our current stable situation. They have so much suffering. So, I am willing to make a vow to come here and stay for the long term. I will accompany them to become Tzu Chi [volunteers] by using Tzu Chi’s methods. I cannot just take care of myself, I must also care for others and help them find happiness”. This is [due to] karmic conditions. South Africa has its own causes and conditions, and Mozambique has its own causes and conditions too. Each has its own initial causes and conditions that have brought volunteers together like this when they were needed. We mobilized Bodhisattvas who are “already transformed” and “presently being transformed” to go there and transform those “not yet transformed”. This is how the Buddha-Dharma spreads in the world. So, in this world, we must go from the small, to the middle and [finally], to the great. This is a matter of how our minds work.

3000
We must first open up and eliminate afflictions, first clean out [the defilements] in our minds. Having eliminated afflictions and ignorance, we must safeguard that pure mindset. As we take the Dharma to heart and understand it, we will no longer be affected by other afflictions. This pure wisdom is [what we want to] help them clearly understand, step by step. So, we “eliminate delusions and realize the principles”. [This means] we are no longer afflicted, nor are we bothered by sounds of discord. “This is the application of this wisdom. this is how we must use it. First, we must know, and then, after knowing, we will be able to use these methods. Bodhisattvas must be certain to “eliminate delusions and realize the principles. This is the application of this wisdom”. This purpose of this wisdom is to help us better understand [the principles]. Once we understand these principles, we can eliminate our afflictions and ignorance and be at ease enough to understand even more principles. This is the application of wisdom.

Our [ability] to discern is called “discerning wisdom”. with this discerning wisdom, we know that one person’s life can influence many to [exercise] the value [of their own lives]. This is discerning wisdom.

“We must transform all sentient beings so as to enter the Buddha’s flawless wisdom”. We must always go among people, continuously guiding them, because this is the only way for us to draw near to the Buddha’s flawless wisdom. so, it is not enough just to have common sense. Common sense if something we must experience. We must put the principles into practice. we must put them into practice until our body and mind are joyful and at ease. This is how we truly eliminate delusion and realize the principles. If we do so willingly and joyfully, we will not fear challenges as we go among people, nor the ignorance of sentient beings. we will always be in perfect harmony and filled with Dharma-joy. In this way, we eliminate delusion and realize the principles. This is [discerning] wisdom.

It is with wisdom that we transform sentient beings. only by transforming sentient beings can we enter the Buddha’s wisdom. Though we have repeated this over and over, we always come back to this principle, for this is how we walk the path. So, by understanding these principles, we can accept the Buddha’s sutras. Then, when we read them, we can really understand them.

So, the previous sutra passage says, “Everything they teach will follow in the direction of these meanings”.

Everything they teach will follow in the direction of these meanings without ever going against the ultimate truth. Whether they expound secular teats, give speeches about world governance or work to make a living, they will always follow the right Dharma.

They teach according to sentient beings’ needs. When we listen to these principles, [we learn] that sentient beings are “suffering” due to “the accumulation” [of karma]. When it comes to the principles, it is only devoting ourselves to helping others that we can truly embody these principles. “They follow in the direction of these meanings.” The direction of these meanings is the suffering of sentient beings, so Bodhisattvas must practice this principle by relieving sentient beings of their suffering.

So, [whatever they teach never goes against the ultimate truth”. When it comes to these truths, we must not simply keep listening to them, keep teaching them and keep passing them on. If this is all we do, we will never be able to change [the conditions of] suffering in others’ lives. We must actually go out [among people]. This is “the direction” we must follow. This is [the principle] we come back to. When we go forth and serve others, we return to this original principle. So, we never go against the ultimate truth, for [this principle] is “true;” we “never go against the ultimate truth”. We go and then come back again, always [returning] to this starting point. We always return to this starting point. So, “Whether they expound secular texts, give speeches about world governance or work to make a living, they will always follow the Right Dharma. Whatever else we do in life, we must always do good deeds. People in the past would say, “Only by doing good deeds do we attain good retributions.” People long ago also used to say this, but the Buddha explained it with the most clarity. So, “They will always follow the Right Dharma”.

The next passage then says, “When it comes to all the sentient beings of the Six Destinies within the great trichiliocosm and their thought processes, the workings of their minds and the idle theories within their minds, they will know them all. Though they have yet to attain flawless wisdom, their mind-root will be as pure as this.”

They contain sentient beings of the Six Destinies as well as “their thought processes. In the heaven realm, heavenly beings, having done good deeds, can enjoy the environment there. In the human realm, there is both suffering and joy. In the hell realm, there is so much suffering that it becomes impossible to breathe. No matter the realm they are in, all beings are seeking something. Their minds are always seeking like this, in whatever they are doing. Perhaps all they are thinking is, “The principles are good; I will spread them”. They may talk a lot about them and may embellish them extravagantly, teaching them with beautiful words. For these sentient beings in the Six Realms, whether their speech or behaviors are good or bad, every action does not depart from good or evil. They are inseparable [from good and evil] because their minds are always turning, always cycling.

When it comes to all the sentient beings of the Six Destinies within the great trichiliocosm and their thought processes, the workings of their minds and the idle theories within their minds…: For sentient beings in the Six Realms, as soon as their mind stirs, their body will take action. Whether good or bad, their actions spin and build up [like a vortex]. The places their thoughts lead them are all false and illusory; these are idle theories on various phenomena.

We are all still unenlightened beings. We might say and do god things, or we might say and do evil things. Good and evil spin like a vortex inside our minds. Sentient beings always lack resolve; they cannot do good deeds without having discursive thoughts [like], “I want to do good I want to practice the Bodhisattva-path, but I cannot take some of the things that people are saying to me. I will retreat and give rise to afflictions” There are many people who are like this.

So, the Bodhisattva-path is difficult to practice [because of how] our minds are. Our minds are dragged around by good and evil, spinning around and around and accumulating layer upon layer of afflictions. There is always good and evil within us; evil and good [cause our minds] to spin around and accumulate afflictions. This becomes very painful. This is how it is for sentient beings in the Six Realms. So, “The places their thoughts lead them are all false and illusory”. We may say we are engaging in spiritual practice, but if our minds keep on spinning like this, then no matter how much more we are taught, we will never gain anything and everything will be illusory. What we say may all make sense, it all may be clear and logical, but if we do not actually practice it, it is illusory. How can we then draw near the Buddha’s wisdom? To draw near the Buddha’s wisdom, we must give of ourselves.

We already talked about this before. So, we must know what idle theories are. If we never put the Dharma into practice, if we never advance the principles that we teach by putting them into practice, then how can we hope to ever return to those principles? We cannot. [Then all we have] are “idle theories”.

They will know them all: Bodhisattvas who can sincerely accept and uphold this sutra, uphold the Dharma and do their best to serve as admirable role models understand all the workings of their minds.

“They will know them all”. We should know that all these [idle theories] are a waste of time; they are empty. Our words are empty, and because they are not being accepted, not heard and not put into action, then what we have said is wasted. “I am telling you; why won’t you listen to me? You never listen to what I teach”. We are wasting our efforts; if no one does anything with it, it is useless for us to teach. So, this is what we must know. Bodhisattvas who “can sincerely accept and uphold this sutra” must “uphold the Dharma and do their best to serve as admirable role models”. “Doing our best” means giving our utmost. If we say we will do something, then we must follow through. This is “doing our best”. If we are truly focused, then once we start [on the Bodhisattva-path], we will never regret taking it, for it will ultimately lead us to the principles, to the state of Buddhahood. So, we want “to do our best to serve as admirable role models”. We want to act so that we show people that we are respectable so they will willingly follow us. [We must act] “admirably”. When people see our demeanor and what we do, they will really admire what we do. Their minds will be influenced, and they will willingly follow us. Sometimes, when people do not listen to what we say, we lament to ourselves, “I did not do it myself so people will not listen to me”. We lack virtue, so we must immediately pick up our pace. If we just sit and complain, then we will regress, so we need to learn to speak in ways that people are willing to listen to, while allowing them to have accomplishments and gaining some insights for ourselves as well. This is why, when we are among others, we must truly “serve as admirable role models”. We must “understand all the workings of their minds”. We must also understand what they are thinking. What are the workings of the minds? What do they focus their minds on? These are the things we need to be clear on, that we need to clearly understand.

When sentient beings of the Six Realms throughout the great trichiliocosm have the opportunity to be taught according to their capabilities, they will be diligent and never indolent. When their minds are pure, everything they say will accord with the Buddha’s teachings.

“Sentient beings of the Six Realms throughout the great trichiliocosm” have this opportunity. How can we help sentient beings of the Six Realms [to realize] this opportunity? How can we guide them? This depends on karmic conditions. Returning to the topic of Africa, the fact that we can go there and meet those who are suffering is also due to our karmic conditions. Because they are really suffering there, the need the help we are providing. Since we have this opportunity to help, we can bring the Dharma into their environment. The principles of the Right Dharma are the things [we can teach them]. We teach them and guide them so that they can then guide others. This is truly transforming lives. When they live in darkness, without light or shadows, if we can give them a little guidance, they will have a way [out].

So, “When sentient beings of the Six Realms get the opportunity to be taught according to their capabilities…”. “If I have the chance to be taught by someone then I will naturally accept their teaching. I will naturally be diligent and never indolent”. [It is we who can [give them this opportunity. We should form an aspiration that, whichever realm we are in, we will all try to create good karmic conditions to deliver and transform sentient beings by giving them the chance to accept the teaching; [we must give them] the chance to be diligent. Then, they will never become lax.

“When their minds are pure…”. How can we help them to purify their minds? How do we point them in a direction to eliminate their afflictions? This goes for us as well. What we are talking about is another opportunity. How do we do it ourselves? We must take this method and apply it to ourselves. [We must] accept the teaching ourselves and accept this opportunity [to learn]. We must be diligent and never indolent, resolving to no longer be troubled by afflictions. In this way, everything we say will accord with the Buddha’s teachings.

This means, “All of their contemplations, calculations and speech will be the Buddha-Dharma, and they will all be true”.

Being able to do this ourselves makes everyone really contemplate [the teachings], including ourselves. By really contemplating, by carefully calculating, we come to realize just how much strength we really have. We understand our own strength, and then, when we combine it with theirs, we will realize how much strength we really have. [We realize] how many things we can really do, what our karmic conditions are really like and how much of the Dharma we can teach people. Is our degree of understanding deep or shallow? We must consider and measure this for ourselves. So, in “all of our contemplations,” we think and see for ourselves just how much strength we really have and how much we are able to go and help others. These are all things that can be taught; they all belong to the Buddha-Dharma. We teach what we know; we teach from our own experiences. When we teach like this, we are never mistaken. This is all the Buddha-Dharma, and [it is] “all true.” Just as they had to travel for this period of time over a distance of more than 10,000 kilometers just to get here, this is all true and not illusory. [Those volunteers] really went to help; they truly give help [to others], and [the people suffering] were truly helped. Those people truly received help. The principle is the same.

For those who uphold the sutra, all the thoughts in their minds and all their careful calculations and explanations are the True Dharma. Because their minds are upright, all their thoughts and speech will accord with the Dharma word for word, and they will all be true.

“For those who uphold the sutra, all the thoughts in their minds and all their careful calculations and explanations are the True Dharma.” Such people are very focused. “Careful” means focused. If we are focused, not scattered, we are “careful.” [Consider their] “careful calculations and explanations.” We should think carefully and truly consider the things we say to ensure that they are true. We should speak carefully. Whatever distance we describe, however long we teach, to however many people, we should always speak carefully and never deviate from the Buddha-Dharma. Then, all we teach is “the True Dharma”. This is all Buddha-Dharma. So, “Because their minds are upright, all their thoughts and speech will accord with the Dharma word for word, and they will all be completely true.” All of this is true; those people are truly suffering. They are suffering, truly suffering! What the Buddha taught about suffering is true. This is because we have seen and heard it. Now what we need to learn how to do is to alleviate that suffering. We, too, have our own suffering, suffering from discursive thoughts and afflictions. Discursive thoughts afflict our minds and cause us to retreat and suffer greatly.

In short, there is suffering everywhere in the world. So, as people, we should try and help one another. Those who can teach should do so mindfully so that those who can accept it may mindfully do so also. If we teach people, but they do not listen, then that time was wasted, no matter how much was said, for it was never truly heard. None of it will be true; it will all be illusory. We will have wasted time, for nothing useful will come of it, and no one will benefit from it. [These are] the principles of time, space and interpersonal relationships. So, as we live in this time, among each other, have we learned to cherish [these affinities]? So, we must always be mindful!

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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20191014《靜思妙蓮華》意根清淨 皆順正法 (第1717集) (法華經·法師功德品第十九)
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