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 20160315《靜思妙蓮華》安住三十七助道諦 (第783集) (法華經•信解品第四)

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發表主題: 20160315《靜思妙蓮華》安住三十七助道諦 (第783集) (法華經•信解品第四)   20160315《靜思妙蓮華》安住三十七助道諦 (第783集)  (法華經•信解品第四) Empty周二 3月 15, 2016 12:02 am

20160315《靜思妙蓮華》安住三十七助道諦 (第783集)
(法華經•
信解品

 
⊙「好自安住心意三十七助道諦如是道可修性即得自在適意當自安心此道得證滅諦之義。」
⊙三十七助道品:四念處、四正勤、四如意足、五根、五力、七覺支、八正道分。
「亦有老弊使人,須者相給,好自安意《法華經信解品第四》
「我如汝父,勿復憂慮,所以者何,我年老大。而汝少壯。」《法華經信解品第四》
「我如汝父」;如所生子有所依靠:譬於五根五力世第一,故云我如汝父。
「世」:即世間,第一者,謂修四諦、緣行,三七道法等,至此漸見法性,雖未得於聖道,而於世間稱為世第一位。
「勿復憂慮」;若得五根力,則無復退墮。

「所以者何」;以法脈相承,釋成如父如子之意。
佛居道終,已具智斷,故言我年老大,而汝居道始,未有智斷,故言而汝少壯。
「智斷」:智德與斷德,明白真理名智德。斷盡煩惱名斷德,亦即菩提。
 
【證嚴上人開示】
「好自安住心意,三十七助道諦,如是道可修性,即得自在適意,當自安心此道,得證滅諦之義。」
 
好自安住心意
三十七助道諦
如是道可修性
即得自在適意
當自安心此道
得證滅諦之義
 
這段時間,一直跟大家分享,修行最基礎,就是如何安住我們的心?這是一最基本的學道法,要先將自己的內心安住,心若沒安,道就不安。所以我門修學佛法,就像在舖一條路,路要如何舖得好,安穩又堅固,這條路,要由我們心來鋪。
 
這條路要用什麼方法鋪?看「三十七助道法」的諦理,這就是道理。最近一再向大家提醒,除了「四諦」、「十二緣」以外,「四念處」、「四正勤」、「四如意足」、「五根」、「五力」、「七覺支」、「八正道分」,合起來叫做「三十七助道品」。
 
⊙三十七助道品:四念處、四正勤、四如意足、五根、五力、七覺支、八正道分。
 
這就是我們修行很重要的心意,我們的心要安住,安住在「四諦」、「十二因緣法」,我們要好好用功,在「三十七助道品」這個方法,我們若能這樣,這些法都時時在內心中。「如是道可修性」。有人要修行的人,就一定要修這個道,這個道能夠從外,一直修到我們的內在自性來,才有辦法回歸真如本性。所以「如是道可修性」,修心,養好我們的性。
 
有這麼多的方法讓我們修,「即得自在適意」,走這條路,我們能很自在,很合我們的根機,能夠就這道來修,因為我們的根機,適合用什麼法,佛陀的大智慧已經觀機逗教,設好了這個法讓我們走,這個道讓我們修,這就是讓我們能很自在,安穩走在這條路,不用煩惱,所以「自在適意」,正好合我們的根機能夠修的行,不用讓我們煩惱。
 
「當自安心此道」,我們修行應該用很安住的心,走在這條路,不要怕,不要心不安,前面就是如來的本宅,只是我們迷失已久,如來佛的本宅,原來就有,所以只要往這條路走去,菩薩從佛宅中來。我們回家,就是真如的本性,行菩薩道,是打從我們內心,那分願意去付出,走在人生菩提道,所以我們要安心,「當自安心此道」,此道就是以「三十七助道品」來舖路,用菩提大直道入人群中,我們要安心。
 
「得證滅諦之義」,很多的煩惱,我們只要按照這道路來走,照這樣的方法修行,自然我們的煩惱就能一一滅除。不只是無明,煩惱,還有塵沙惑,這些惑、煩惱、無明,都能夠一一讓我們斷除,斷一分煩惱,就得一分智慧,往前走的路愈來愈明朗。這就是我們要好好用心修行,好自安住心意,走在這條路,絕對是平安,要安心走。
 
前面文說,「亦有老弊使人,須者相給,好自安意。」
 
「亦有老弊使人,須者相給,好自安意《法華經信解品第四》
 
大家好好用心,不只是你這樣做,你看,還有人陪伴你做;這個工作不是一人做而已,還有很多人陪伴你,你要好好安心,好好做,需要的東西都佷充足,要用的器具、盆器,還有充足的米、麵、油、鹽、醋.每樣都有,能夠讓你調理生命的營養。
 
法也是如此,佛陀已經給我們這麼多的法,有這麼多的用具,用心、用功去付出,就有源源不斷的資糧供應我們,這表示我們的智慧、潛能,這都很自然的,只要(對)法瞭解,「一理通萬理徹」,道理全都透徹了,這種慧命的資糧,不只是滋養自己,也能滋養普天下人。這就是這段文的「法」,大家要用心,絕對不要將它當成「故事」,聽了就過去,每一個「字」都有它的用意存在。
 
下面文再說,「我如汝父,勿復憂慮,所以者何,我年老大。而汝少壯。」
 
「我如汝父,勿復憂慮,所以者何,我年老大。而汝少壯。」《法華經信解品第四》
 
父子二人更親近了,接近之後,告訴他工作的方法,提供器具,糧食也都為他準備好了,這樣的「接近方法」。現在更加親近了,長者就說「我如汝父」,我就像你的父親,你像我的孩子。為什麼呢?因為我年紀大了,你還年輕,我(的年紀)足以做你的父親,這就是世間人表示親近的意思。
 
「我如汝父」。「如所生子,有所依靠」,這就是表示,佛陀與眾生,佛關懷眾生,就像關懷羅睺羅一樣,「四生慈父」,對眾生的關懷像對孩子,所以「如所生子」。我們世間人要傳宗接代,重視生兒子,如果生了女兒就心不安,因為沒有血脈的兒子。這就是世間的執著與顛倒。
 
佛法,同樣要「傳法脈」,這個法脈就是平等,慈悲等觀,不論老幼男女都能夠傳法脈。因為人人本具佛性。
 
「我如汝父」;如所生子有所依靠:譬於五根五力世第一,故云我如汝父。
 
「譬於五根、五力世第一(法)」。「五根」、乃是成長的意思。我們不論種什麼東西,大樹就有大根,小樹就有小根,從種子生根發芽,才會開花結果。若能年年纍纍再生,一生無量,那就是根很粗、很健全,它伸得長、札得深,長成大樹就能年年開花結果,這叫做「五根」。
 
「力」呢?就是這棵樹要很堅固,枝要伸長,所以要有「五力」。這種「五根」、「五力」,還有「七覺支」、「八正道」以及前面的「四正勤」、「四如意足」、「四念處」,這些全部結合起來就是世間第一的修行方法,這就是我們的基礎。
 
我們的心,接受到這樣的法,「一理通,萬理徹」,這些法若能入心,我們就能斷除很多的煩惱,增長我們的智慧,這是「所生」的意思,就是有父親的血脈,所以能傳宗接代;我們的法,就是有法脈,我們能傳法在千秋百世。這叫「法」,「三十七助道品」,也就是「修行的第一階段」,就像父親開始要傳宗接代一樣,


「世」:即世間,第一者,謂修四諦、緣行,三七道法等,至此漸見法性,雖未得於聖道,而於世間稱為世第一位。
 
「世」,就是「世間」,第一,就是修「四諦」、「十二因緣」,以及「三十七助道品」的法,我們若能夠完整,都透徹瞭解了,就能「至此漸見法性,雖未得於聖道,而世間稱為世第一位」。這些法,你們都瞭解了,這樣就能漸漸見到法性,回歸「如來宅」,真如本性的路。
 
雖然我們現在才開始學,現在才開始瞭解。雖然還不能得到聖道,不過,這些法我們都知道了。就像那個孩子,還在門外窺探,不敢從大門走進來,還沒進來,但是已經知道,裡面有很多工作給我們做,能讓我們安心的工作,生活沒煩惱。同樣的,我們修行,找到正確的道路,我們這樣修,我們的慧命就這樣增長。
 
所以說,「雖未得於聖道,而於世間稱為(世)第一位」,因為我們已經得到佛所教育的法,這種的法,就是「世第一法」。
 
想看看,現在人口這麼多,有幾個人能夠聽到這樣的法,接受佛的教育?所以我們此時,就應該立誓願,將佛法普遍化,度化眾生,讓人人有機會入這個法門來。他若能入正門,就能受這法來滋潤他的慧命,若能夠這樣,就是「世第一法」。
 
接下來說,「勿復憂慮」,不要擔心,不要怕,大家安心,對的事,在這裡做就對了,不要再移到別的地方。這就是在那個地方同修、同做,在那地方鼓勵他、安慰他。
 
「勿復憂慮」;若得五根力,則無復退墮。
 
「若得五根力,則無復退墮」。我們的五根、五力,在三十七助道品,要如何能自在堅固?就要有根、有力,這根力若不健壯,我們的心念無常,「生、住、異、滅」,很快就會退道心。所以我們必定要產生「五根」、「五力」,才有「七菩提分」,「八聖道分」。這正道的路,我們才有辦法,正確得走到底。所以,「五根」、「五力」很重要,「若得五根力,則無復退墮」。
 
「所以者何」,就是以法脈相承,用法脈來傳承。你若是沒有受法脈,這樣就無法慧命成長;慧命不成長,要如何傳法?所以我們必定要充足我們慧命的資糧。就是要多吸收法。法很充足,我們能將這個法再和別人分享,這就是我們人生的功能,生命的功能,慧命的良能,我們必定對法要很重視。
 
「所以者何」;以法脈相承,釋成如父如子之意。
 
這解釋為,「如父如子」的意思。這個法,我們將外面的法接受進來,就變成我們的法,我們自己的法,成長我們的慧命,我們的法能夠普及人間,這就是傳法,如父傳給子的意思。
 
接著說,「我年老大,而汝少壯」。
 
佛居道終,已具智斷,故言我年老大,而汝居道始,未有智斷,故言而汝少壯。
 
我的年紀也這麼大了,你們還很年輕,這就是表示「佛居道終」。佛陀現身在人間,與人類一樣的生活,同樣生老病死,他一世的志業,已經年紀也老了,同樣的自然法則,佛居世間,傳道的時間也差不多了,所以叫作「佛居道終」。
 
「已具智斷」。在人群中,造福人群,在人群中,他斷了很多煩惱,因為他已經是沒煩惱的人。覺悟後就沒有煩惱,所以「已具智斷」。
 
「智斷」:智德與斷德,明白真理名智德。斷盡煩惱名斷德,亦即菩提。
 
煩惱斷除,德行現前,這叫做「智斷」。明白真理叫做「智德」,斷盡煩惱叫做「斷德」,「智德」與「斷德」,簡稱叫「智斷」。我們要好好用心。
 
佛陀表示,我己經年紀大,也差不多了,而「汝居道始」,你們大家現在接受佛法,正是修行之路的開始,因為你們少壯,大家還年輕。也是表示,接觸到佛法真正的道理,這個「智德」要修,煩惱要斷,這功夫要用,佛本身是已經完成了。
 
所說的,「四諦」、「十二緣法」、「三十七助道品」,大家要走穩,再接下來,就要接受「六波羅密」,現在大家才開始要行菩薩道,大直道開始行。所以「未有智斷」,因為現在才開始要入人群,才試試你們是不是真的都斷煩惱了。
 
修小乘法的人,以為自己的煩惱都斷除了,因此獨善其身。是不是真的呢?你要投入人群,要修到入人群中而不受染著,這才是真正「智德」現前。所以,你們大家還年輕,真正的實道才要開始,一乘實法,現在才要開始,因為還未到達「智德」的程度,所以煩惱還未全盡,該修的法還未完整。因為這樣,你們還年輕,要用心學。
 

各位菩薩,「好自安住心意」,「三十七助道諦」我們一定要好好利用。我們修行的路,必定要時時多用心!
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Explanations by Master Cheng-Yan
Subject: Settling the Mind in the 37 Practices (安住三十七助道諦)
Date:March.15. 2016

“To help us settle our minds firmly, [we rely on] the truths of the 37 Practices to Enlightenment. Through this path we can cultivate our nature and thus be at ease, as it suits our capacities. When we settle our minds on this path, we can realize the truth of cessation.”

Recently I have constantly been sharing with everyone that the most fundamental part of spiritual practice is knowing how to settle our minds. This a very fundamental way of learning the Path.
First, we must be able to settle our minds. If our minds are not at peace, we will not be at peace in our practice. Learning and practicing the Buddha-Dharma is like paving a road. How can we pave the road so that it is smooth and solid? We must use our minds to pave this road.
What method should we use to pave this road? The truths of the 37 Practices to Enlightenment. These are the principles we need.

Recently, I have constantly reminded you of the 37 Practices to Enlightenment. Aside from the Four Truths and the Twelve Links of Cyclic Existence, there are the Fourfold Mindfulness, the Four Right Efforts, the Four Bases of Fulfilling Power, the Five Spiritual Roots, the Five Powers, the Seven Factors of Enlightenment and the Eightfold Noble Path. Together, these are called the 37 Practices to Enlightenment.

These are very important [practices] for our spiritual cultivation. We need to settle our minds so they peacefully abide in the Four Noble Truths and the Twelve Links of Cyclic Existence. We must really put in effort with the 37 Practices to Enlightenment. If we can do this, these teachings will always be in our minds. “Through this path we can cultivate our nature.” This path, for one who wants to engage in spiritual practice, is something that absolutely must be cultivated. Through this path, we can use the outside world to continually cultivate our inner nature. Only then can we return to our nature of True Suchness.
“Through this path we can cultivate our nature.” We can cultivate our minds, refine our character. We have so many methods for spiritual practice. “[We will] be at ease, as it suits our capacities.” By walking this road, we can be at ease. It really suits our capacities, so we can practice by following this path. What methods are suitable for our capacities?
With great wisdom, the Buddha has already been teaching according to capacities and has devised this Dharma for us to follow. This is the path for us to practice. This helps us feel steady and at ease. When we walk this path, we do not need to worry. Thus, “We will be at ease.”
As this path perfectly suits our capabilities, it is practice we can cultivate without giving us cause for worry.
“When we settle our minds on this path,” we should feel at ease. When we practice, our minds should be settled. As we walk this path, we must not be afraid or let our minds become unsettled.
Before us is the Tathagata’s home, which we have lost sight of for a long time. The Buddha’s home has already been there; we just need to continue walking this path. Bodhisattvas come from the Buddha’s home. Going home is returning to our nature of True Suchness. Walking the Bodhisattva-path comes from a sense deep within our hearts of being willing to give and walk the Bodhi-path through life.
So, we must settle our minds. “When we settle our minds on this path,” we are using the 37 Practices to Enlightenment to pave the way. When we take this great, direct Bodhi-path to go among the people, our minds must be settled. Then, “We can realize the truth of cessation.”
We have so many afflictions. As long as we follow this path and practice according to this method, then naturally our afflictions will be eliminated one by one.
This goes beyond ignorance and afflictions; this includes dust-like delusions as well.We can eliminate them one by one.With every bit of affliction we eliminate, we gain a bit of wisdom; then the road before us will be ever clearer and brighter.Thus we must put effort into being mindful.
In our spiritual practice, we must settle our minds.Then our thoughts as we walk this path will absolutely be peaceful and at ease.

The previous sutra passage states, “There are also the old messengers who will help you when you need it. You may put your mind at ease.”

We must all be very mindful.We are not the only ones doing this work.See, there are people working alongside us.This work is not only being done by one person.
There are many people who can accompany us.We must earnestly settle our minds and focus on our work.We have everything we need.We have all the tools and utensils we must use, as well as ample rice, grains, oil, sugar and vinegar.This allows us to have balanced nutrition.It is the same with the Dharma.
The Buddha has given us so many teachings.
We have all these tools; we just need to make use of this Dharma, of these tools, to be able to give of ourselves.In this way, as long as we are mindful and work hard to give to others, we will have an endless source of nourishment to sustain us.This represents our wisdom and potential.All this happens very naturally.
As long as we understand the Dharma, “By grasping one truth, we understand all truths.”
We will thoroughly understand all principles.
This spiritual nourishment for our wisdom-life nurtures not only us but everyone in the world.
This is the Dharma in this sutra passage.
We must be mindful of it, not treat it as a story that we hear and forget.There is meaning behind every word.

The following sutra passage says, “I am like your father, so you need not worry anymore. Why do I say this? I am well along in years, while you are young and strong.”

As the father drew closer to his son, he taught his son how to do his work and then provided the proper tools as well as nourishment for him.
This way of approaching him brought them even closer.
The elder said, “I am like your father,” meaning that they were like father and son.“I am like your father, and you are like my son.”Why?
“Because I am quite old, while you are still young; I am old enough to be your father.”This is how people in this world convey a sense of closeness.
The Buddha also did the same.“I am like your father; You can rely on me as if you were my own son.”This is the relationship between the Buddha and sentient beings.The Buddha cares for sentient beings the same way He cared for [His son,] Rahula.
As the “kind father of the four kinds of beings.”
He treats all sentient beings like His son.So, they were like His own son, and He treated them the way people in this world treated their [sons].
To continue their lineage, people insist on having a son.If they give birth to a daughter instead, they do not feel at ease because they do not have a son who can carry on the family lineage.These are the attachments and distorted views of people in this world.
This Buddha-Dharma is also passed on through a lineage.Everyone is equal in the Dharma-lineage; all are viewed with impartial compassion.Whether we are old or young, male or female, we can likewise pass on the Dharma-lineage, because everyone intrinsically had Buddha-nature.
“With the Five Spiritual Roots and Five Powers, one attains the [stage] of Foremost in the World.”

For I am like your father:
You can rely on me as if you were my own son.Similarly, with the Five Spiritual Roots and Five Powers, one attains the [stage] of Foremost in the World.


As for the “Five Spiritual Roots and Five Powers,” the Five Spiritual Roots bring maturity and growth.This applies no matter what is being grown; a big tree has big roots, and a small tree has small roots.Seeds must sprout and gown roots before they can blossom and bear fruit.
Then year after year more fruits are produced; thus, one gives rise to infinity. When the roots are sturdy and healthy, they can extend widely and plant themselves deeply. A large tree can blossom and bear fruit every year. This is like the Five Spiritual Roots.
“Power” means the tree’s roots must be sturdy, and the branches must extend widely; therefore, we must have the Five Powers. After the Five Spiritual Roots and Five Powers, there is the Eightfold Noble Path and also the Seven Factors of Enlightenment. Before these there were the Four Right Efforts, the Four Bases of Fulfilling Power and the Fourfold Mindfulness. All of them come together to produce the method for spiritual practice that is Foremost in the World. These are our foundation, so [roots] bring maturity and growth.
When our minds can accept this Dharma. “By grasping one truth, we understand all truths”; if we can take the Dharma to heart, we can eliminate many afflictions and develop our wisdom. This is what is meant by “as my own son”.
From a father, the blood lineage is passed on; that is how a family lineage is carried on. As for the Dharma, we have a Dharma-lineage, so we can pass on this Dharma for countless generations to come. This is the Dharma.
The 37 Practices to Enlightenment constitute the first stage in spiritual practice, like a father starting to pass on his lineage.

The meaning of “Foremost in the World” is that we must practice the Four Noble Truths, the Twelve Links of Cyclic Existence, and the 37 Practices to Enlightenment. If we can do so completely and thoroughly understand all these, then naturally, “We will gradually be able to see the Dharma-nature”. “Though we have not yet attained the noble path, within the mundane world we will be at the stage of Foremost in the World”.

When we understand all this Dharma, we will gradually see the Dharma-nature and be on the road to return to the Tathagata’s home, to our nature of True Suchness.
Though we are now just beginning to learn, just now starting to understand, though we have not yet attained the noble path, we already understand this Dharma.
We are like the son, peering in from outside the door but not daring to enter. We have not entered, but we already know that inside there is a lot of work we can do so we can settle our minds and not worry about sustaining our living. Likewise, when we engage in spiritual practice, when we find the right path and cultivate it, our wisdom-life will develop.
“Though we have not yet attained the noble path, within the mundane world we will be at the stage of Foremost in the World”. We have already attained the Dharma the Buddha taught. This Dharma is the Foremost in the World. Think about how large the world population is. How many are able to hear the Dharma and accept the Buddha’s teachings? So at this time, we need to make great vows. We must widely spread the Buddha-Dharma and transform sentient beings so everyone has a chance to enter the Dharma-door. When people can enter through this main gate, they can accept the Dharma to nourish their wisdom-life.
If they can do this, that is the “[stage] of Foremost in the World”.

Next it says, “So you need not worry anymore”. There is no need to worry or be afraid. Everyone should feel at ease. When it comes to doing the right thing, we should just do it here. There is no need to go elsewhere. In this place, we can work and practice together. In this place, we are encouraged and comforted. “If we attain the Five Roots [and Powers], we will never again retreat or fall”.

There are the Five Spiritual Roots and Five Powers. With the 37 Practices to Enlightenment, how do we become at ease and firm in our practice? With the spiritual roots and powers. We must have spiritual roots and powers. If our roots and powers are not strong, our minds will [waver].
“Contemplate the mind as impermanent”. Our thoughts “arise, abide, change and cease”, so we may quickly retreat from our spiritual aspirations. Thus, we must give rise to the Five Spiritual Roots and Five Powers before we attain the Seven Factors of Bodhi and the Eightfold Noble Path. This is the only way to walk the Right Path until the end.
So, the Five Spiritual Roots and Powers are very important. With these, “We will never again retreat or fall. Why do I say this?”. This is “the passing on of the Dharma-lineage”. The Dharma is passed on through this lineage.
If we do not accept this Dharma-lineage, we will be unable to develop our wisdom-life. If we do not develop our wisdom-life, how can we pass down the Dharma? Thus, we must have ample nourishment for our wisdom-life.
That nourishment comes from taking in the Dharma. when we have ample Dharma we will be able to share it with others. This is the ability we have in life, the pure potential of our wisdom-life. We must see the importance of the Dharma. This is explained here by talking about “the relationship of father to son.”

Why do I say this?: This describes the passing on of the Dharma-lineage as similar to the relationship of father to son.

When it comes to the Dharma, we take it in from the outside and internalize it so it becomes ours. Once it is our own, we use it to help our wisdom-life grow. When we spread this Dharma throughout the world, that is passing on the Dharma; this is like a father passing on [his lineage] to his son.
Next, we discuss, “I am well along in years, You are young and strong.”

The Buddha’s path in life was near the end and He already had [the virtues of] wisdom and ending. Thus, it says, “I am well along in years.” But [the disciples] were at the beginning of their path and did not yet have [the virtues of] wisdom and ending. Thus it says, “You are young and strong.”

“I am already advanced in age.” “You are still young.” This is like when “The Buddha’s path in life was near the end.”The Buddha manifested in this world and lived a life like that of other people, likewise going through birth, aging, illness and death. He had worked for His mission. His whole life and was now already in His old age; He was getting close to the end of His life.
Thus, the Buddha’s time in this world and His time for passing on the path was near its end. So, “The Buddha’s path I life was near the end.” “He already had [the virtues of] wisdom and ending.” He had gone among people and benefited them. By interacting with people, He had eliminated many afflictions until He was free of afflictions. After His enlightenment, He had no afflictions, so He had the virtues of wisdom and ending.

“Wisdom and ending” means one has eliminated afflictions so one’s virtues manifest. These are the virtues of wisdom and ending. Understanding true principles is the virtues of wisdom. Eliminating afflictions is the virtue of ending. The virtue of wisdom and virtue of ending are called “Wisdom and ending” in short.

We must be very mindful. So, the Buddha told us, “I am well along in years, while you are young and strong.” This means He was advanced in age, and His time was nearing an end. “I am already quite old and you are at the beginning of your path.”“Now, all of you have accepted the Buddha-Dharma in this world.” “This is the beginning because you are all still young and strong.” This means when we encounter the Buddha-Dharma and the true principles, [we can gain] the virtue of wisdom. We must eliminate afflictions; this takes mastery. The Buddha had already achieved all of this.
Next, it it saying that with the Four Noble Truths, the Twelve Links, and the 37 Practices to Enlightenment, we can walk steadily.
After that, we must accept the Six Paramitas. Now we are all just beginning to walk the Bodhisattva-path, starting to walk the great.
So, “We do not yet have wisdom and ending.” As we are just starting to go among people, we will find out whether we have truly eliminated our afflictions Practitioners of the Small Vehicle think they have eliminated all their afflictions.
“I seek to awaken myself.” But have they actually done that? We must go among people and practice until we will not be tainted by them. Only then has the virtue of wisdom truly manifested. We are all still young and are just starting to walk the true path. We are just beginning to walk the true path of the True Dharma of the One Vehicle. Because we have not yet achieved the virtues of wisdom and ending, we have not fully eliminated our afflictions and have not completed the necessary practices.Because we are young, we should learn mindfully.
Dear Bodhisattvas, “to help us settle our minds firmly, we need to earnestly make use of the 37 Practices to Enlightenment.” It is like we are paving a road, how do we pave it? When we engage in spiritual practice, we must always be mindful.

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