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 20160115《靜思妙蓮華》捨父逃逝常在三界(第741集) (法華經•信解品第四)

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20160115《靜思妙蓮華》捨父逃逝常在三界(第741集)  (法華經•信解品第四) Empty
發表主題: 20160115《靜思妙蓮華》捨父逃逝常在三界(第741集) (法華經•信解品第四)   20160115《靜思妙蓮華》捨父逃逝常在三界(第741集)  (法華經•信解品第四) Empty周五 1月 15, 2016 7:42 am

20160115《靜思妙蓮華》捨父逃逝常在三界(第741集)
(法華經•
信解品

 
業累備歷五道,無明常在三界,善惡升沉不定,瞬息在一念心,一動五陰俱生,即共具五十惡。
譬若有人,年既幼稚,捨父逃逝,久住他國,或十二十,至五十歲。」《法華經信解品第四》
父譬如來應身,於過去二萬佛所,教我等無上道,已成父子。佛應身息化之後,我等退大心而習小故,名為捨父。
逃逝:無明自我覆藏曰逃,趣向六道生死曰逝;是背離師教,縱逸己意,即是背覺合塵之義。
久住他國:喻退轉以流浪於生死之三界,輪迴三界五趣,而不安住於大乘心,淨佛之本國。
或十二十,至五十歲:十喻天道,二十喻人道,五十喻五道。
眾生業造萬端,備歷五道,常在三界,升沉不定,當知諸佛常念眾生,而眾生不念佛,故曰捨父逃逝。
或有人問:佛捨應化後,眾生起惑,是父離子,何云子捨父耶?答:佛應世化度,由於眾生不感受用,佛則應世緣盡取滅,還成子捨父意。
 
【證嚴上人開示】

「業累備歷五道,無明常在三界,善惡升沉不定,瞬息在一念心,一動五陰俱生,即共具五十惡。」
 
業累備歷五道
無明常在三界
善惡升沉不定
瞬息在一念心
一動五陰俱生
即共具五十惡
 
我們這輩子到底這個心,這樣浮浮沉沉。自己來反省,計算自己每一天我們的心思,我們所做,起心動念,所造作的業,這樣一直累積累積起來,善業、惡業,若將它分類,到底我們是善業多呢?或者是惡業較多?這種業分類、累積,應該我們是遍歷在五道。
 
五道就是,天道、人道、地獄道、餓鬼道、畜生(道)。這共為五道,都不離開我們所造作的業。這個業,善惡分類,都是有這個在五道的條件,凡夫都是這樣,在五道輪轉。
 
那就是因為無明,無明、欲界,那就是我們欲念的心。欲,起心動念,對一切一切的欲,一念無明三細生,就是(引生)貪、瞋、癡、慢、疑,還有,我們還有塵沙無明。我們的內心還有,細得如塵沙一樣,很多的迷惑,所以因為這樣我們會在三界。
 
這全是善惡,善與惡。所以我們在天上,享天福。因為你人間,造很多的福業,不過,天福享盡,還是要再墮落其他四道──人道、地獄道,畜生、餓鬼道。所以,善與惡,就是這樣在升沉,不是說生天了,就是升天,永遠永遠;福享盡了還是要再墮落。
 
「瞬息在一念心」,這善惡升沉在瞬息之間。本來人很好,和你很好,只是聽到一個人說:「你怎麼和他那麼好?」「這是我的好朋友。」「是這樣嗎?我何時才聽他說,說你對他怎樣,他給你多少好處,等等。」聽了,瞬息一念間,對這位很好的朋友,開始就排斥他了,就這樣開始,心對這位朋友就有怨、有恨。這種過去很要好,只是聽到幾句話,瞬息心變了。本來是在做好事,同樣,被人說了幾句話,一個念頭一轉,停止了善,就開始造惡。這都是在瞬息之間,就是一念心而已。所以說,心要照顧好。
 
「一動五陰俱生」。「五陰」知道了,色、受、想、行、識,這叫做「五陰」。善一動,我們這個「色」做好事,我們身體力行,行十善業;假使我們惡念一動,同樣是這個色,我們的身體,就去行十惡業。所以,只要一動,一蘊就是一十。所以不論是「色」,或者是「受」。我的感受,歡喜的感受,利益人群,感受很好;若是惡念一動,「我為什麼要去付出呢?我為什麼要讓人佔便宜呢?」這樣一念惡一動,這個感受,十惡也生出來了。
 
總而言之,善與惡,善一動,五陰俱善;惡一動,五陰俱惡。所以這個「五陰」就生出了五十,五十善,或者是五十惡,這就是我們一念心。
 
所以我們學佛要好好學,我們要知道,常常觀好我們這念心。這個心,本覺名為「父」,用這樣來譬喻。這念心,人人本具,本具真如本性,這就像父親,人人本具。「始覺」就像一顆種子。我們若是「背覺」,違背了我們的本覺,我們就起無明。本覺起無明,那就是「不覺」,不覺那就是「捨父逃逝」了,看不到我們原來的本性,看不到我們自己的本覺。
 
所以前面的(經)文就這樣說,「譬若有人,年既幼稚,捨父逃逝,久住他國,或十二十,至五十歲。」
 
譬若有人
年既幼稚
捨父逃逝
久住他國
或十二十
至五十歲
《法華經信解品第四》
 
這就是譬喻我們人雖然發心,發一念心起,卻是道心還未很成熟,有的初發心,很快就受到外面的境界,磨滅掉了。若是真正在修行,他只自己停滯在他自己的範圍,就像種子停在發芽出來的樹,小樹一樣,還無法很健壯起來,這就是較幼稚,所以因為這樣,將它譬喻為「幼稚」。
 
「捨父逃逝」,就像我們人就是這樣,若是若放蕩時,愛玩,離開家庭就不曉得要回來了,出去外面,就不知道歸家的路了,所以「久住他國,或十二十,至五十」。
 
 
接下來就是這段文:
 
父譬如來應身
於過去二萬佛所
教我等無上道
已成父子
佛應身息化之後
我等退大心
而習小故
名為捨父
 
我們昨天說過「捨父」,就是譬喻如來應身。佛陀有法身、化身、應身三身。應化身在人間,應身,就是應這個,與人間因緣成熟,他下兜率、降皇宮來,現相在人間,八相成佛來度眾生。這是應這個世間因緣成熟,所以佛來人間出生,他應身來人間。
 
我們在<序品>中,日月燈明佛,二萬日月燈明佛,同一個名,二萬尊佛出世。一尊佛,要出世人間,不是那麼容易。經過了二萬尊佛出世,我們就知道,時間是多長啊!在這麼長的時間,在現在的如來──應身人間的釋迦牟尼佛,在過去二萬佛所,就已經在那裡修行了。一世的佛世之後,聽法之後,他就要應人間,與人群同樣,在人同樣說法,菩薩要與佛一樣,生生世世倒駕慈航人間,這樣行菩薩道,與眾生結朋很多眾生緣,這樣經歷二萬尊佛,在這個時間,都是在人群中在教化眾生。
 
而佛陀這二千多年,雖然是說入滅,名稱入滅了,佛陀還是不捨眾生,同樣不知經歷了,再幾十世在人間,經歷了幾百世在六道中,這樣來教導我們。很多的應化身的佛、菩薩在人間,這樣生生世世。釋迦佛來人間無數世,無法計算,因為經歷那麼多尊佛,每一世都是應化身,這樣來教育我們,所以這就是「已成父子」。有時候說不定我們也當過,釋迦佛的父母也說不定,說不定我們也當過,釋迦佛的子孫也說不定,用各種不同因緣來救拔我們。所以,很簡單用父子,最親的這個關係來譬喻。
 
所以說「佛應身息化之後」。他在二千多年前化緣已盡了,所以己經入滅了。從這樣開始,那個時候一直以來的眾生,就是「退大心而習小」。那時候佛陀這樣捨離,再來的人間,我們已經失去了過去發大心,又是從小開始,這樣叫做「捨父」。將我們本來,本具的真如本性,我們又捨離了,我們再重新要找回,我們的本覺。
 
才會常常說人生苦短,我們修行都還未完成,什麼時候無常又到了,我們半途而廢,再來生時,就又要重新開始,無明再覆蔽,就這樣,生生世世。所以才期勉我們要今生此世,不向此身度,更向何生度此身呢?所以我們才要將心顧好,要不然,我們常常都是在「逃逝」、還是背覺,違背我們的本覺,這樣逃逝,「無明自我覆藏」。
 
逃逝:
無明自我覆藏曰逃
趣向六道生死曰逝
是背離師教
縱逸己意
即是背覺合塵之義
 
我們原來的真如本性,我們不斷在起無明,將自己的真如本性,自己將它覆藏起來,這樣曰「逃」。這樣就是違背,是背覺,愈走愈遠。趣向哪裡呢?「趣向六道生死」。
 
我們還是在六道輪迴生死,都是我們背覺合塵了,所以因為這樣,與無明混在一起,所以所做的都是無明,這樣叫做「逝」──遠離了。所以「背離師教,縱逸己意」,自己隨心所欲,我做我的,盡我自己的心念就去做了。這樣就是「背覺」了,這樣合塵去了,就是已經與無明又纏在一起。
 
這種「背覺合塵」──違背了教育,去做錯誤的事情。這樣開始就「久住他國」,這樣永遠都在外面。
 
久住他國:
喻退轉以流浪於
生死之三界
輪迴三界五趣
而不安住於大乘心
淨佛之本國
 
這個幼稚的孩子,從小就出去了,不懂得回來的路,在外面幾十歲了,還是過著很辛苦,滿心煩惱、污垢,這樣的人生。這是譬喻我們已經,逃離了我們的本家,避開了父親,這樣在外面流浪,生死三界中,就是輪迴在五趣六道之中,或者是煩惱無明在三界中流轉,無法讓我們自己做主,不安住在大乘心淨佛之中。
 
所以佛陀一直一直要強調,強調他只是教育我們,教育我們找回我們自己的本覺,找回我們自己的本性。你若想找回你的本覺,唯有你要好好修行大乘法,在人群中,不受人群的人我是非染著到,這樣你的本質,你的本性,才叫做真清淨;真清淨就是健康。
 
接下來說,流浪在外面多久的時間?「或十二十,至五十歲」。
 
或十二十
至五十歲:
十 喻天道
二十 喻人道
五十 喻五道
 
「十」就是天道。你要行十善,善心浮起,那就是行十善,那就在天道中。天道,福享盡了,還是要再墮落其他四道。人間就再善惡浮沉,在五蘊之中,色、受、想、行、識,一念惡起,在我們的身上,這個色身就具足了十種的惡,所以五陰之中就有五十惡。
 
所以在色、受、想、行、識,五蘊,看得開,一切皆空,叫做「五蘊皆空」。不計較,一個「不計較」,就沒有這種,人我是非發生的事情,若這樣我們的心寬、我們的念純,這樣就是有五十善。所以說起來,修行就在這裡,不離開這個「五蘊」。
 
眾生業造萬端
備歷五道
常在三界
升沉不定
當知諸佛常念眾生
而眾生不念佛
故曰捨父逃逝
 
「眾生業造萬端」,所以「備歷五道」,常常在三界中,這樣浮沉不定。「諸佛常念眾生」,但是「眾生不念佛」,所以就「捨父逃逝」。
 
有人這樣問,「父捨應化」,就是說離開世間之後,「眾生起惑」,這應該就是說父離子,因為父離開了孩子。因為佛陀已經在這個應化世,這個世緣盡時,他就離開了,應該是要說父離子,為何在這當中,須菩提說「捨父逃逝」呢?回答就是說,佛他應世化度,是因為眾生不認真。
 
或有人問:
佛捨應化後
眾生起惑
是父離子
何云子捨父耶
答:
佛應世化度
由於眾生不感受用
佛則應世緣盡取滅
還成子捨父意
 
還記得曾經告訴你們,佛陀有一次對阿難說:「眾生若需要,佛壽能住世一劫;眾生若不是很需要,壽命八十。」但是阿難他沒有及時勸佛住世。佛陀連續說:「世間的眾生,是不是需要佛住世呢?」三次,就是阿難沒有回答,所以佛陀就說:「若這樣,我就是住世八十歲。」
 
這個時候,迦葉就說:「阿難,為什麼佛陀對你這樣說,你不會勸佛住世,留佛住世呢?」阿難說:「因為那時候我聽到,佛能住世一劫,我很歡喜,一直想要說,佛,應該眾生很需要。但是心就像被魔將我蓋住,我要回答的話,回答不出來。」這就是因為眾生沒有感受到,佛需要住世,所以變成了「子捨父之意」。
 
總而言之,我們人離開了本覺的種子,我們自己的種子,若是出來時,我們還很幼稚,就是初發心,那個心念還很稚嫩。
 
希望我們人人要用心,難得佛法,「一念無明生三細,境界為緣長六粗」,我們這念心一起,無明就又出來;無明出來,外面的境界就助長我們這念心,就造很多煩惱。總而言之,學佛,要真正找回我們的本覺,不必在很遠找,自己的心,每天好好多用心。


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Explanations by Master Cheng-Yan
Subject: Abandoning Our Father to Stay in the Three Realms (捨父逃逝常在三界)
Date: January.15. 2016

“With the accumulation of karma, we will experience rebirth in the Five Destinies. Ignorance keeps us trapped in the Three Realms. With good and evil [karma], we rise and fall with no stability. In a flash, with one thought, the Five Aggregates are set in motion at once, altogether resulting in 50 evils.”

In this life, our minds are constantly fluctuating. Let us reflect on ourselves and assess what it is we are thinking about each day. Everything we do, the thoughts we give rise to and the karma we create, continuously accumulates over time. If we were to divide our karma into good and bad, in the end, would we have more good karma or would we have more bad karma? The different kinds of karma we have accumulated have led us to experience rebirth in the Five Destinies.
The Five Destinies are the heaven realm, the human realm, and the hell, hungry ghost and animal realms. Altogether, these comprise the Five Destinies and are inseparable from the karma we have created. When our karma is categorized into good and bad, we can see the conditions we have for entering one of the Five Destinies. This is how unenlightened beings transmigrate among the Five Destinies. This is because of ignorance.
Ignorance keeps us in the desire realm, amidst our desirous thoughts. When we give rise to desirous thoughts and have desires for everything, one deluded thought will give rise to the Three Subtleties, [and elicit] greed, anger, ignorance and arrogance and doubt. Moreover, we also have dust-like delusions; within our minds there are still many subtle delusions, like grains of sand. It is for this reason that we remain in the Three Realms. This all comes down to good and evil. So, we can be born in the heaven realm to enjoy heavenly blessings because we created much blessed karma as humans.
However, once we deplete our blessings, we still fall into one of the other four realms, the human, hell, hungry ghost or animal realm. Therefore, with good and evil karma, we rise and fall [between the realms]. Being born in heaven does not mean that we will be able to remain there forever. Once we deplete our blessings, we will fall again. “In a flash, with one thought…”
Goodness or evil leads us to rise or fall in an instant. A person might have been good friends with you, but then someone asked him, “Why are you so close to that person?” He says, “Because that is my good friend.” “Really? Well one time I heard him say that you did this or that to him though he did so many nice things for you,” etc. Hearing this, in the instant of a thought, that person forms an aversion towards his good friend. From then on he feels resentment and hatred. Though the two of you had a good relationship, after hearing only a few sentences, his mind changes in a flash.
Likewise, people who were doing good deeds may, because of a few critical comments, change their mindset, stop doing good and start committing evils. All of this happens in an instant, in the span of a single thought. This is why I say that we must take good care of our minds. “The Five Aggregates are set into motion at once.” We all know the Five Aggregates of form, feeling, perception, action and consciousness. These are the Five Aggregates. When a thought of goodness arises, with our [physical] “form” we do good deeds; we put the Ten Good Deeds into practice. If we allow an evil thought to arise, with this same [physical] form, with our body, we commit the Ten Evils. Thus, when one thought arises, one aggregate leads to one of these sets of Ten. This is so, whether it is “form” or “feeling”.
I may be feeling happy. Benefiting others feels great. But if an evil thought stirs, “Why do I have to give to others? Why should I let others take advantage of me?” When this evil thought stirs, this feeling also leads us to commit the Ten Evils.
In summary, when it comes to good and evil if a good thought stirs, the Five Aggregates are oriented toward goodness and if an evil thought stirs, the Five Aggregates are oriented toward evil.Therefore, these Five Aggregates result in 50 good deeds or 50 evils.
This depends on our minds.
Thus we must earnestly learn the Buddha’s Way.
We must know that we have to constantly observe our minds carefully.In our minds, our innate enlightenment is considered the “father”.This is an analogy for something we intrinsically have in our minds; we intrinsically have a nature of True Suchness.This is like a father, something we all have.
Then “initial enlightenment” is like a seed.
But if we “turn our backs on awakening,” rejecting our innate enlightenment we will give rise to ignorance.
When ignorance arises instead of enlightenment, this means we are not awakened.
Not awakening is like “abandoning our father”; we cannot see our original, intrinsic nature, nor our own innate enlightenment.

So, as the previous sutra passage states, “There was a person who while still small and young, abandoned his father and ran away, living a long time in foreign lands, for perhaps 10, 20, or even 50 years.”

This is an analogy for how, although we form a spiritual aspiration our will to practice may not be very mature.Sometimes our initial aspirations, when they go up against external challenges, are quickly wiped out.If our spiritual practice is limited only to our own immediate situation, we are like a seed that stopped just after sprouting into a tree. Like a small tree, it is still unable to be healthy and strong.It is still immature.
It is for this reason that it is described as “young and small [He] abandoned his father and ran away”
describes the way we humans are.When we are undisciplined and desire to have fun, we leave our home and do not think of returning.Once we leave, we do not know the way back home.
Thus, “living a long time in foreign lands, for perhaps 10, 20, or even 50 years.”

Next we will talk about this passage.The father is an analogy for the Tathagata’s reward-body.In the presence of 20,000 Buddhas past, we were taught the supreme path, so the father-child relationship was established.
After the Buddha’s reward-body had ceased the work of transforming beings, we retreated from our great aspirations and were influenced by limited teachings.
This is the meaning of “abandoning the father”.


Yesterday, we talked about “abandoning the father.”
[The father] is an analogy for the Tathagata’s reward-body.The Buddha has three bodies, the Dharma-body the transformation-body and the reward-body.
He manifests the transformation-body in the human realm.This reward-body is a response to the maturing of causes and conditions in this-world.Thus, He descended from Tusita Heaven into the palace and manifested in this world; he used the Fight Aspects of Attaining Buddhahood to transform sentient beings.
In response to the maturation of causes and conditions in the world, the Buddha came here to be born.So, He came to the world in His reward-body.
As we saw in the Introductory Chapter, there were Sun-Moon-Lamp-Radiant Buddhas, 20,000 Sun-Moon-Lamp-Radiant Buddhas.Sharing the same name, these 20,000 Buddhas manifested in this world.
For one Buddha to manifest is a rare occasion, so for 20,000 Buddhas to come to the world, we can see that this time was truly very long.Over that lengthy period of time, the present Tathagata, the reward-body in this world, Sakyamuni Buddha, had already engaged in spiritual practice in the presence of those 20,000 Buddhas.After each Buddha’s lifetime, after listening to the Dharma, he would respond to the need to go among people and likewise expound the Dharma.
Bodhisattvas must be like Buddhas and steer the ship of compassion back to this world, life after life.
Thus they walk the Bodhisattva-path and form affinities with many sentient beings.This is how he [practiced] with 20,000 Buddhas.
During this whole time, he lived among the people, teaching and transforming them.For these past 2000-plus years, although we say the Buddha entered Parinirvana, He has not abandoned sentient beings.There is no telling how many tens of lifetimes He has spent in the human realm or how many hundreds in the Six Realms in order to teach and guide us.So many Buddhas and Bodhisattvas manifested transformation-bodies in this world; they do this life after life.
Sakyamuni Buddha has been in this world for countless lifetimes, an incalculable number.He has lived through the lifetimes of so many Buddhas; He appeared in a transformation-body in each of those lifetimes to teach us. Thus, “The father-child relationship was established”.
Perhaps in the past we have been Sakyamuni Buddha’s parents. Perhaps we have also been Sakyamuni Buddha’s children or grandchildren. He made use of different causes and conditions to save us.
Thus, the father-child relationship is used as a simple analogy for the closeness of this connection. So, “After the Buddha’s reward-body had ceased the work of transforming beings…”. More than 2000 years ago, His conditions for transformation ended, so He entered Parinirvana. Sentient beings from that time until now have “retreated from [their] great aspirations and been influenced by limited teachings”. After the Buddha left this world then, when He returns to this world, we have lost the great aspirations we once formed and started from the Small [Vehicle] again. This is “abandoning the father”.
[It means] we have abandoned our intrinsic nature of True Suchness again; therefore, we have to rediscover our innate enlightenment. Thus, we always say that life is painfully short. Before our spiritual practice is complete, impermanence strikes at some point, and we stop halfway. Then when we are reborn, we must begin all over again, as we are once again covered by delusion. This goes on, lifetime after lifetime. So, I hope everyone [seizes] this lifetime; if we do not transform ourselves in this life, in which life will we transform ourselves? So, we must take good care of our minds, otherwise we will constantly be “running away” and turning our backs on our innate enlightenment. Thus, we run away “and cover ourselves in ignorance”.

[He] ran away: Running away means covering oneself in ignorance and following cyclic existence in the six Destinies. It means deviating from the teacher’s teachings while indulging in one’s own desires. It is turning one’s back on awakening to meet with objects of desire.

We originally had a pure nature of True Suchness, but we continually gave rise to ignorance, covering our pure Buddha-nature. This is “running away”. This is turning our backs on awakening and walking further and further away. Where are we heading? To “follow cyclic existence in the Six Destinies”.
We still experience cyclic existence in the Six Destinies because we have turned our backs on awakening to meet with objects of desire. Because of this, we become muddled in ignorance, so everything we do is done out of ignorance. This is “running away”, far away [from the right course]. So, we “deviate from the teacher’s teachings” while “indulging in our own desires”.
We simply pursue our hearts’ desires. “I do what I want; whatever I want to do, I just go do it”. In this way, we “turn [our] backs on awakening” and “meet with objects of desire”. We are thus entangled in ignorance once again. When we “turn our backs on awakening and meet with objects of desire” we go against the teachings and commit mistaken actions, so we end up “living for a long time in foreign lands”. We remain forever outside our home. From the time this person was young, he left his family. He did not know how to come back. He spent decades wandering about, suffering many hardships and becoming filled with afflictions and defilements.

This kind of life is an analogy for how we have left our home and abandoned our father and are thus wandering around in cyclic existence in the Three Reams; we are transmigrating in the Five Destinies. We wander through the Three Realms, trapped by our ignorance and afflictions. We have no control over this; we cannot peacefully abide in Great Vehicle aspirations to purify Buddha-lands.

Therefore, the Buddha constantly emphasized that He was simply teaching us how to rediscover our innate enlightenment, how to find our pure nature again. If we want to find our innate enlightenment, the only way is to earnestly practice the Great Vehicle Dharma among people, without becoming negatively influenced by interpersonal conflicts. Thus, our essence, our intrinsic nature can remain in a state of true purity. This is means it is very healthy.
The next lines mention how long this person had been wandering, “for perhaps 10,20, or even 50 years”.

For perhaps 10, 20, or even 50 years:
10 years is an analogy for the heaven realm. 20 years is an analogy for the human realm. 50 years is an analogy for the Five Destinies.


“10” refers to the heaven realm; to be there we must practice the Ten Good Deeds. When a thought of goodness stirs, we practice the Ten Good Deeds and are then born in the realm.
In heaven, after we deplete our blessings, we will fall again into the other four realms. In the human realm, the rise and fall of good and evil [thoughts] occur within the working of the Five Aggregates, form, feeling, perception, action and consciousness. When a single thought of evil arises within us, our “form” is replete with the ten kinds of evils. Thus, the Five Skandhas give rise to 50 Evils.
So, regarding form, feeling, perception, action and consciousness, the Five Aggregates, if we open our minds and see that all are empty, then “The Five Aggregates are all empty;” we will not take issue over anything. Once we stop taking issue over things, we will not give rise to interpersonal conflicts.
If our minds are open and our thoughts pure, this gives rise to 50 good deeds. So, this is where spiritual practice takes place. It is inseparable from the Five Aggregates.

“Sentient beings create countless varied karma.” Thus, “We experience rebirth in the Five Destinies;” we constantly rise and fall in the Three Realms with no stability. “The thoughts of all Buddhas are constantly with sentient beings.” However, “The thoughts of sentient beings are not with the Buddhas.” Thus, they “abandon the father and run away.”

Some people say that, “The father abandoned His work of transformation” meaning that after [the Buddha] left the world sentient beings gave rise to delusions, so we should say that the father left his children. They mean that the father left his children, because the Buddha left the world after his conditions for transformation ended. We should say that the father left his children.
So, why did Subhuti say that they “abandoned the father and ran away?” The answer is that the Buddha transforms in response to conditions; it was sentient beings that were not being earnest.

Some ask: When the Buddha left His work of transformation, sentient beings gave rise to delusions. So, it was the father who left his children. Then why does it say that it was the children who abandoned their father?
Answer: the Buddha transformed and delivered according to the conditions of the world. Because sentient beings did not respond by accepting and applying [the Dharma], the Buddha’s conditions for responding to the world were extinguished. Thus, it was the children who abandoned their father.


I recall telling you that the Buddha once said to Anada, “As long as sentient beings feel a need, the Buddha can abide here for an entire kalpas. But if sentient beings do not feel a need, His lifespan will last 80 years.”
But Anada did not promptly urge the Buddha to remain in this world. The Buddha continued to ask, “Do sentient beings need the Buddha to remain in the world?” He asked thrice, but Anada gave no response. Thus, the Buddha said, “If this is so, I will stay for only 80 years.”
Later on, Kasyapa asked, “Ananda, when the Buddha said this to you, why did you not urge Him to remain in the world?” Ananda replied, “Because when I heard Him say that He could abide here for an entire kalpa, I was overjoyed. All I wanted to tell Him was that of course sentient beings needed Him. But it felt as if I was held back by a demon. I could not give the response I wanted.”This was because sentient beings did not feel a need for the Buddha to remain. “Thus, it was the children who abandoned their father.”
In conclusion, we have left the seed of our innate enlightenment behind. If our seed begins to grow but we are still small and young, that is just our initial aspiration. That resolve has not yet matured. I hope that we will all be mindful of this precious Buddha-Dharma. “An ignorance thought creates the Three Subtleties. External states lead to the Six Coarse Marks.” When we give rise to a discursive thought, ignorance will manifest again. When ignorance manifests, our external states will contribute to this state of mind so that we create many afflictions.
In summary, when learning the Buddha’s Way, we must return to our innate enlightenment. We need not search far away for it; it is in our own minds. So, please, every day, always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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