20170224《靜思妙蓮華》光源不移十方同向 (第1031集) （法華經•化城喻品第七）

20170224《靜思妙蓮華》光源不移十方同向 (第1031集)
（法華經•化城喻品第七）
 
⊙「光源不移，十方共向推尋；方向無形，空無邊相大空；覺性慧海，法界虛空難量；諸梵人天，如規十方同向。」
⊙「今以何因緣，我等諸宮殿，威德光明曜，嚴飾未曾有？如是之妙相，昔所未聞見，為大德天生？為佛出世間？」《法華經化城喻品第七》
⊙「爾時，五百萬億諸梵天王與宮殿俱，各以衣裓盛諸天華，共詣下方推尋是相。」《法華經化城喻品第七》
⊙「見大通智勝如來處於道場菩提樹下坐師子座，諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等恭敬圍繞。」《法華經化城喻品第七》
⊙見大通智勝如來處於道場菩提樹下坐師子座：諸梵天推共聚，一心同尋光源方向，得見佛處於道場。
⊙諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等恭敬圍繞：天龍八部及見四眾。
⊙時諸梵天王頭面禮佛繞百千匝：梵天王表慇勤尊重。
⊙即以天華而散佛上：散華供佛，表於佛境修淨福。
⊙所散之華如須彌山，並以供養佛菩提樹：所積之修因，高廣而大，以樹獻佛，諸佛於此而成正覺。
⊙華供養已，各以宮殿奉上彼佛：獻華奉宮，修福分。
⊙「及見十六王子請佛轉法輪，時諸梵天王頭面禮佛，繞百千匝，即以天華而散佛上。所散之華如須彌山，並以供養佛菩提樹。華供養已，各以宮殿奉上彼佛。」《法華經化城喻品第七》
 
【證嚴上人開示】

「光源不移，十方共向推尋；方向無形，空無邊相大空；覺性慧海，法界虛空難量；諸梵人天，如規十方同向。」
 
光源不移
十方共向推尋
方向無形
空無邊相大空
覺性慧海
法界虛空難量
諸梵人天
如規十方同向
 
我們大家清楚，佛出世人間乃是大因緣，而且大轉法輪，光的放射，四面八方、上、下，都能接受到這個光的照耀。那就是表示佛就是叫做「覺」，「覺」就是理的源頭。所有的道理不覺，永遠就沒有理可說。就是要覺，覺悟體會道理的來源，才有法可說。
 
所以，說法是一大因緣。沒有佛出世，沒有出世的這位，經過修行，哪有覺悟的時刻呢？就是因為覺悟，稱為覺者，覺者體會天地宇宙萬物真理，能夠向人間說法，這就是道理的源頭；源頭來自這位覺者，向人間來告示，向大家說話。
 
這個道理本來就是原，就是有，原來本有的道理，我們凡夫不覺，人人都不覺，儘管道理原來就有，但是人人不覺，所以，不知就等於沒有道理存在。就要有人知道，知道有這樣的東西，就是這樣的道理，有這樣的人間，就是有這樣的，隱含著它的道理存在。所以很多道理的源頭，是永恆存在，只是因為我們人人不覺，所以就沒有道理可說。
 
我們若常常在與人說話，這個人怎麼說就是說袂伸捙（臺語音譯），再怎麼說，他體會不到，「袂伸捙」。「袂伸捙」的意思，就是怎麼說都說不直，就是將事情都曲解，不直，沒有透徹道理，所以彎彎曲曲。「袂伸」，袂伸，「袂伸」就是說不平。道理原來就是一條平坦的道路，告訴他：「你就這樣走，這條平坦的道路，這樣走下去就對了。」「怎麼說都是彎彎曲曲，都是迷。」所以因為這樣，古人才說：「『袂伸捙』的人，不必跟他說。」這是臺灣話，到底要怎麼寫？
 
昨天有一群在集結經典，幾十年前說的話，師父講的經，就這樣散散落落、斷斷續續，真的要將這些斷斷續續的經典要這樣連接起來，實在是很不簡單，很辛苦。這群結集者花了幾年的時間，用讀書會來瞭解，將散散落落拿來，要連連接接起來，實在是很不簡單。又是很仔細，師父說話的口吻、口氣，到底韻律是怎樣，他們又是不讓它失真。
 
我感覺，我自己很幸福，他們很辛苦。想，這是真的要說的辛苦。要整天的時間不斷來討論，不斷如何將臺語變成了，現在一般人看得懂、體會得到，又要將臺語留住。臺語，今天說一句「講袂伸捙」，現在看他們如何將這個「袂伸捙」怎麼寫，這個「袂伸捙」三個字，在文字上要如何表達出來呢？
 
所以說，文字只是一個相，已經有文、有字了，寫得出來，這是人為，有為法，有作為的方法。現在大陸同樣是用中文，卻是他們用簡體字，已經是人再將它簡化過了，所以與我們就是不同。我們臺灣還保持著，我們中華的文化，自古以來，這個(繁體)文字，中國造字，字很美，很有意義，有象形文字，用形來造字，所以每一個字，都有形、有意，這都有。但是，大陸幾十年來，將繁體文字，已經變成了簡體文字，所以很可惜。我們臺灣還是沿用繁體字，就是中華古代文字一直留下來，我們用的字是這樣。所以說，同樣是中文，簡化的，與我們保存著原來的就不同。
 
有些日文，日文也是用中文，以古早的中文去簡化，變成了他們的日文（編按：日文的平假名與片假名自漢字簡化而成）。日文，我們看不懂了，但是日文中無法簡化的，它保持著漢文，用漢字還保持著，所以日文中有漢字在，這也是人為。若是西方就是用英文、法文、葡萄牙文等等，都是不同的文字。這總是世間有為法，有形相。
 
道理，道理是無為法，無為法就是你沒有改變的餘地，因為它是無相，它是無形、無體、無相，所以它就是永遠不變，這就是道理。任何道理，任何一個國家的文字，都可以將這個物理，用他們的文章去寫。我們用我們的文章寫，雖然各國的文都不同，卻是物理永遠不改變，生理永遠不改變；人的心理，也是各人的心理、感觸的形態，每一種人種，都是同樣，這種各國不相同的感受，道理都是一樣。
 
所以說來，道理是一個源頭，就如「光源不移，十方共向推尋」。這個發光的源頭是不移，那就是道理永遠存在，都是同樣在一個方向，千古不變，塵點劫以來不變，但是各方，各不相同的方向。他們現在已經十方共同，向發光的原點去推尋，去推，去找。「方向無形，空無邊相」，這就是叫做大空。其實，道理就是空，真真正正就是無形無體，任何一個方向來看它，東說西，南說北，西說東等等，這就是各方向來看這個理，各有各的，表達方向的方式、語言，其實它還是同樣不變，在原地。
 
所以「方向無形，空無邊相」，就是「大空」。不論在哪個地方，同在這個空間，我的方向、你們的方向，不同；我若是轉個面，換我的方向，與你們的方向是相同，但是，這面牆還是一樣，它是一面牆，是我們──你、我的盡頭。你們面向過來，(牆是在)我的後面；我(轉身)向過去，(牆)是我的前面。不論是你們看到的、我看到的，同樣是一面牆，我是向東看，你們是向西看。同樣的道理，大家若能瞭解，理本來就是這樣，無形空無邊相，就是大空。
 
所以「覺性慧海，法界虛空難量」。我們人人都本具，本具覺性，只是我們就是這樣，被無明覆蓋了，覺性沉迷，被埋了，要不然，人人與佛同等，「覺性慧海」，在這個「法界虛空難量」。我們的法性，我們的智慧，若能夠體會到這個法。所以法是遍虛空法界難量，無法測量。這就是佛陀所覺悟的境界，是我們凡夫所迷的境界。
 
凡夫就是迷，無法瞭解。佛就是覺，所以他遍虛空法界，所以覺性慧海難量。其實，我們人人也是本具，可惜我們就是無明覆蓋，所以讓我們「袂伸捙」，無法菩提大直道，向這條路走下去，我們就是這樣彎彎曲曲。
 
「諸梵(人)天，如規十方同向」。諸梵天就是八方、上、下，等於是十方，這樣如規如儀，他們大家都是用很虔誠的心，同樣的，大家感受到，這個光的照耀，感受到自己的生死未了，道理，透徹的道理再次顯相──這種大覺天生，已經降人間了，開始修行成正覺了，受正覺之後又是要大轉法輪，這個理將大放光明。大家歡喜，所以皆大歡喜。每一位天人都是看到這個光，發現到真理，很歡喜。所以一心，大家都是一心，同一個方向而來，那就是到人間來了。所以叫做「如規十方同向」。
 
這些天人按照規律，來到佛的道場，大家都是要這樣的恭敬，心生歡喜，恭敬禮拜，繞佛散花等等，這些規則都有，所以這就是如規。十方共同向一個方向去了，想像這樣的十方，全都這樣同一個方向，到了那裡，那種散花供佛，圍繞的景象，我們用我們無限量的腦力，去思考看看。靜靜地思考，諸天同一個方向來到這個地方，來見覺者、聞大法，那個景象是多麼莊嚴呢！
 
來，我們來，這個莊嚴的境界，我們來看前面的經文，「今以何因緣，我等諸宮殿，威德光明曜，嚴飾未曾有？如是之妙相，昔所未聞見，為大德天生？為佛出世間？」
 
今以何因緣
我等諸宮殿
威德光明曜
嚴飾未曾有
如是之妙相
昔所未聞見
為大德天生
為佛出世間
《法華經化城喻品第七》
 
這就是梵天王，看到他自己的宮殿這麼光明，這種很歡喜的瑞相，大家覺得這是一個很微妙的形象，過去不曾看過，這到底是大德天生來了？或者是佛出世間呢？這段偈文是大家的心聲。
 
再來的(經)文就是說，「爾時，五百萬億諸梵天王與宮殿俱，各以衣裓盛諸天華，共詣下方推尋是相。」
 
爾時
五百萬億諸梵天王
與宮殿俱
各以衣裓盛諸天華
共詣下方推尋是相
《法華經化城喻品第七》
 
這個梵天是上方的梵天，尸棄大梵，就是色界主，他從上方而降，人人都是以最虔誠的心，心來了、人來了、宮殿俱，一路就是這樣來，散花，一起到這個地方，那就是佛的道場。「共詣下方推尋是相」，找到這個原點了。
 
下面這段文接下來，經文再這樣說，「見大通智勝如來處於道場菩提樹下坐師子座，諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等恭敬圍繞。」
 
見大通智勝如來
處於道場
菩提樹下坐師子座
諸天、龍王、
乾闥婆、緊那羅、
摩睺羅伽、
人非人等恭敬圍繞
《法華經化城喻品第七》
 
已經，大家看到大通智勝佛，已經在這個道場了，在菩提樹下坐師子座。是一個很莊嚴，雖然是在石頭上、大樹下，但是在佛，有佛在的道場，就是那麼的莊嚴，那麼的威德。
 
我們昨天說「威」，那就是一種威嚴，「德」，就是讓人可親近，很親愛、可親近，這叫做威德。威德，就是處在這個菩提樹下，師子座，這是表示有威德(者) ，所坐的地方；其實是一顆石頭，平坦的石頭，用恭敬心，天人來看，好像是師子座，這是恭敬心。不是說「大樹下的大石頭」，不是，用這樣很恭敬的形容，是「菩提樹下坐師子座」，很威嚴坐在那個地方，具足了威德，所以稱為師子座。
 
這是諸梵天他們共聚，一直推尋，去找這個道理，推這個道理的源頭。
 
見大通智勝如來
處於道場菩提樹下
坐師子座：
諸梵天推共聚
一心同尋光源方向
得見佛處於道場
 
所以「諸天推」，就是「推」這個道理的源頭，共聚，大家共同一心，就是要來推尋，要追究這個道理，找它的源頭。所以光源方向，這個道理它的源頭的方向，這個光的波，那就是道理，光的道理，它的方向在哪裡。「得見佛」，已經見到佛了，「處於道場」。
 
所以，「諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等恭敬圍繞」。已經在那個地方，其他的天也都到了，在那個場面裡，還有「天龍八部，及見四眾」，也都圍繞在那個地方了。
 
諸天、龍王、
乾闥婆、緊那羅、
摩睺羅伽、
人非人等
恭敬圍繞：
天龍八部
及見四眾
 
大家都是那麼的恭敬圍繞。當然這是一個儀式，這是一個禮數。意思也就是說，如我們若是禮佛之後，我們都會繞佛。繞佛都是右旋，繞佛就是這樣向右轉，這是一個禮節，這是敬禮，這是一種儀式，就是恭敬的儀式。禮佛之後，就是這樣再圍繞，這是印度他們的儀式，這種圍繞，三匝。其實，我們平常是這樣。
 
其實，「圍繞百千匝」，這是諸天來禮佛，就是這樣不斷圍繞，不斷這樣旋轉。現在的尼泊爾，我們也常常看到，他們現在的佛法，就是誦經，就是轉經輪，將鐘這樣轉過去、轉過去，都是這樣叫做轉法輪，就是從右邊這樣一直轉。所以這是一種儀式。
 
其實在《賢愚經》裡，有一段這樣的經文，要如何來禮佛的儀式呢？其實故事的開頭，那就是從須達多，須達多長者而起。須達多長者，大家應該很熟了，是給孤獨長者。他初見佛時，就是說有一次，須達多長者，他是在舍衛國，舍衛國，他的一個朋友，就是在王舍城。他為了他的兒子，要和王舍城這位朋友，護彌長者要聯婚，所以想要去探望這個家庭。所以須達多長者，從舍衛國到王舍城去。
 
到達的時候，怎麼看到護彌長者，整個家庭很熱鬧，大家都在清掃、清理他的家園，都在布置，前前後後，都布置得讓人看了很感動。這到底是為什麼，裝飾得這麼清新歡喜，令人看了就歡喜？
 
須達多長者，他自己內心就這樣想，很感動，護彌長者是不是知道我要來，特別用這麼豐盛、這麼用心來布置前後呢？自己想一想好像不對，何必呢？本來就是好朋友。應該是國王，頻婆娑羅王要來，所以他才那麼的隆重，應該是國王要來。所以他問他的朋友護彌長者，就說：「你這麼隆重這樣布置，是國王要來嗎？或者是為了我要來呢？」「都不是，有一位值得我們人間，所尊重的大覺者。」「什麼叫做大覺者呢？」
 
這位他的朋友，護彌長者就說：「這位大覺者，就是王子出家成道了。太子成道之後，他的皇宮有很多王親，也同樣受大覺者所化度，出家了。又有很多婆羅門修行者，也受到他的法所感化，也出家了。僧團已經來到王舍城，在迦蘭陀竹林精舍，我已經向佛請求，要請他來受供養。明天就是佛陀來臨的時刻，所以我為了佛陀要來，我這樣在布置。」
 
這位須達長者認為機會難逢，所以那晚就住宿在，護彌長者的家裡。但是腦海中一直在想，這位佛陀到底是什麼樣，值得大長者這樣的尊重？所以，他晚上輾轉難眠，不如去他所說的方向，在迦蘭陀園竹林精舍，不如這個時候去探個究竟。他就這樣出門了，晚上走在路上，周圍都是黑暗的，但是他還是抱著這分好奇的心向前走。一直到了迦蘭陀園，他已經從遠遠的地方就看到，彷彿一座金山一樣，一道光明，好像一座金山在那個地方。他就不由自己向前一直走過去。
 
靠近看，原來這位修行者，坐在那個地方，那麼的威嚴，而可親近。這位應該就是，他的好朋友口中的大覺者，所描述的就是這樣。到底我要用什麼樣的禮數，來向這位大覺者呢？但是他不由自己這樣一直走近。在那當中，他心裡想，「我要怎麼來接近，用什麼禮數？」不知道禮數，這當中，彷彿中有天人，在那裡忽然間出現了，來禮佛恭敬，在那個地方繞佛。五體投地禮拜，禮拜之後，這樣繞佛，他看了，原來要見佛的儀式是這樣，所以他也不由自己了，也與這群天人一樣，就這樣親近到佛前，在那裡禮拜下去。
 
在這當中，佛陀就開始，請須達長者到旁邊坐下。在那個地方，須達長者看到佛很慈悲，也開口叫他，到身邊坐下來。這時候這位須達長者，向佛請法，佛陀為長者就說法。人間佛法難遇，人身難得，將世間一切生老病死、名利地位皆是幻化等等，很多的法，在短時間內，這位長者，好像將很多法都入心了，他感覺到這個法才是真正人間所需要的法，舍衛國更需要，更需要這個法，希望佛陀也能到舍衛國。
 
佛陀就對他說：「只要有精舍，有地方，安住僧團的地方，我自然就會到那個地方去。」所以須達長者，認為佛陀已經答應了，只要需要一個地方安住僧團，這對他來說，應該是沒問題，須達長者這樣想。所以他趕緊頂禮，很高興，覺得他要趕緊回去舍衛國。他要替他的兒子談親事這件事，不重要了，趕緊，趕緊回去找土地，就這樣就回去了。
 
這是一段故事，真正是用心，法就能夠留傳。這就是學佛，佛法的儀式，要恭敬圍繞。在佛法之中，什麼叫做「恭敬圍繞」？就是從這個時候開始，大家就知道禮佛恭敬。
 
看看諸梵天，不就也是這樣嗎？來到佛的道場，就是這樣恭敬禮拜，也就是這樣的圍繞，這向來就有的。但是，人間不知如何禮節，所以須達長者，也有這樣這段故事。
 
諸天已經到達了，看到大通智勝佛坐道場，諸天、龍天八部，全都恭敬圍繞在那個地方。所以接下來這段(經)文再說，「及見十六王子請佛轉法輪，時諸梵天王頭面禮佛，繞百千匝，即以天華而散佛上。所散之華如須彌山，並以供養佛菩提樹。華供養已，各以宮殿奉上彼佛。」
 
及見十六王子
請佛轉法輪
時諸梵天王
頭面禮佛
繞百千匝
即以天華
而散佛上
所散之華如須彌山
並以供養佛菩提樹
華供養已
各以宮殿奉上彼佛
《法華經化城喻品第七》
 
不只是看到諸天與天龍八部，他又看到十六王子，也是在這個道場裡面，很懇切的在請佛轉法輪。尸棄大梵，從天下降，所有的梵天王都到了，所以現在是十六王子，請佛轉法輪，說法的時刻，所以「時諸梵天王，頭面禮佛，繞百千匝」。
 
時諸梵天王
頭面禮佛
繞百千匝：
梵天王表慇勤尊重
 
從空而降的梵天王，開始也是這樣，表達出那分慇勤尊重，頭面禮敬，繞佛的儀式。這就是原來就有的儀式，恭敬圍繞。所以學佛，總是要用心，這就是我們應該要有的禮節。
 
所以「時諸梵天王」，這樣在那裡「繞百千匝」，在那個地方繞百千匝，不只是三匝。我們平時就是說「三匝」，現在是「繞百千匝」，從天而降的梵天王，這種殷勤尊重。並且即以天華，散花來供佛。這種「散華供佛」，就是表達佛的境界，是一分修淨福。
 
即以天華
而散佛上：
散華供佛
表於佛境修淨福
 
現在的人去拜佛，一定要用什麼東西來表態。其實，簡單以花就可以了。花是一種莊嚴，表示花是一種形象，是很清淨的形象。而且花從種子而生，隨著季節而開花。開花，表達花的無常，雖然它清淨，但是花開花謝，這是人間的無常，表達出清淨，但是表達出人間無常的道理。
 
花開花謝，在它開花之前是含苞，就如我們人，在年輕時代開始。就是這株花營養的分量，不斷供應給花蕊，它慢慢吸收營養之後，花開了，時間到了，它就會開花，花開了之後，它就會結果實籽，結果實之後，它就謝了，很快就謝了。一朵花，能有幾天的時間呢？很快的時間，隨著這樣快速的時間而開花，而結籽，而凋謝。
 
這就是要警惕人人，人間修福，怎樣修到的福，還是人生苦短，梵天雖然壽是長，但是同樣也有盡期，何況人間如花開花謝。同樣的道理，人間短暫如一朵花，修的福，也是很短暫，但是，很清淨，隨著時間這樣開、這樣謝，所以叫做「於佛境修淨福」。開花結果，結果的種子入土，再發芽，再長出一株花，很快就又再開花，又再結果。佛陀生生世世，來來去去，就像這樣一樣，在短暫的人間，總是這樣一現就過了。
 
人間的八十歲，對天人的壽命來說，那是短暫，非常的短暫。在四天王天，也是，我們的五十年，是他的一天而已，最近的天，接近人間的。看看我們，這樣的一輩子，在他們的天界，才一天多的時間；在四天王天，也差不多是這樣而已，也是短暫，一下子的時間，它就花開花謝。
 
所以「所散之華如須彌山」，像這樣清淨的花，散落在佛上，所積的、所修的因，「高廣而大」。
 
所散之華如須彌山
並以供養
佛菩提樹：
所積之修因
高廣而大
以樹獻佛
諸佛於此而成正覺
 
已經來到這裡散花，在這個地方所積的花，已經很高了，十方來的梵天，每一位都是這樣散花，這個花已經從菩提樹鋪到地面，真的是很高、很大。
 
所以以樹獻佛，「諸佛於此而成正覺」。這是表達如花一樣，諸佛就是在這個地方，菩提樹下成正覺。以天人的時間，來看我們人間的時間，就如花開花謝，這麼的短暫，生生世世來人間，就像這樣，花在累積一樣，所以用這樣來表達。
 
華供養已
各以宮殿
奉上彼佛：
獻華奉宮
修福分
 
所以「華供養已，各以宮殿，奉上彼佛」。大家用最虔誠的心，這樣來供養佛，表示他們也是來人間修福。不過，人間的時間，對他們來說，是這麼的短暫，如花一樣。所以，已經十方的梵天都到了，這樣來散花，用清淨的花在人間供佛。這表示我們應該要把握時間。諸梵天向一個方向，發光的源點，來找，已經全都集合了，十六王子，也殷勤請佛說法的時間。所以我們要把握時間，如花開花謝，很快的，時間就過去了，我們應該要時時多用心！

Explanations by Master Cheng-Yan
Subject: Seeking the Unmoving Source of Light (光源不移十方同向)
Date: February.24. 2017
 
“The source of the light did not move, while those in the ten directions together went to seek it out. Direction is something intangible, empty, with boundless appearances; this is great emptiness. The ocean of wisdom in our awakened nature is like the vast universe, difficult to measure. All heavenly beings of the Brahma heavens, in accord with the principles, from the ten directions all went the same way.”
 
We are all very clear that the Buddha manifesting in the world is a great karmic condition. Moreover, He would turn the Great Dharma-wheel, so light radiated such that in all directions, including above and below, all places could receive the radiance of the light. This shows the reason that the Buddha is called “enlightened.” Enlightenment is the origin of all principles. So, if we do not awaken to the principles, there will never be any principles we can teach. So, we must wake up and realize the experience the origin of the principles. Only then do we have Dharma we can teach. So, teaching the Dharma is truly a great karmic condition.
 
Without the Buddha manifesting in the world, without this person who was born and engaged in spiritual practice, how could there have been that moment of enlightenment? It was because of His realizations that He is known as the Enlightened One. The Enlightened One comprehended the true principles of all things in the universe, so He can teach the Dharma for the world. This is the origin of the principles. They originated from the Enlightened One, who can expound the teachings for the world, who can teach everyone. These principles have always been the origin; they have always existed. These are the principles that have always existed, but we ordinary people do not awaken to them; we are all unaware. Even though the principles have always existed, we are unaware of them, and not knowing them is no different from the principles not existing. There must be people who know, who know of the existence of these things, the existence of these principles. In such a world, there must be such principles hidden inside.
 
So, the origin of all these principles is everlasting. It is just that we are unaware of their existence, so we have no principles we can teach. Often when we talk to others, we may feel, “No matter how I explain to this person, I ‘cannot get through’ to him. No matter how I explain, he cannot comprehend it. I cannot get through.” “Cannot get through” means that we are unable to get the correct meaning across, that people misunderstanding the matters we speak of. They are not clear on the principles, so the meaning gets lost. “Cannot get through” means that this person cannot get the meaning straight.
 
The principles are fundamentally a smooth path. We tell them, “Just walk down this broad and smooth path; all you need to do is to follow this path.” However, no matter how we explain, they get lost. They are still confused. Because of this, the ancients said that if we “cannot get through” to someone, there is no use talking to him. This is a Taiwanese saying; how do we write it out?
 
Yesterday, there was a group of people who are compiling the [the teachings], the sutras I taught several decades ago. These [lectures] are scattered and intermittent. To connect the pieces of the lectures together is truly not easy; it requires hard work. This group of people have spent several years participating in study groups to understand so they can take each part of the teachings and connect them all together. This is truly not an easy task. They also must be very careful. Whatever the tone of voice I used or the rhythm of my speech, they are always faithful to the original. I feel very fortunate. They work very hard; this truly requires such painstaking effort. They spend an entire day discussing the way to translate Taiwanese into something that people today are able to read and comprehend. They also try to preserve the Taiwanese. Today we talked about the Taiwanese expression, “cannot get through to someone.” Now, they must find a way to write out “cannot get through” in characters. For these three words, “cannot get through,” how can they find characters to express this?
 
So, words are just an appearance. We have writing, [Chinese] characters we can use to write things out. These are created by people. They are conditioned phenomena, a method that we created. Now in Mainland China, [Mandarin] Chinese is used, but their written language is simplified Chinese. People have already simplified the characters, so they are different from what we use in Taiwan. In Taiwan, we have preserved the Chinese culture [in our writing]. Since ancient times, [we have used] these characters. The way Chinese characters are constructed, they are very beautiful and meaningful. They are pictograms, so their shape indicates the meaning. So, every Chinese character has a shape and a meaning. However, in the past few decades in China, they have transformed their writing from traditional to simplified characters. It is a pity.
 
In Taiwan, we still use traditional characters, which have been passed down from ancient times. These are the characters that we use. So, even though they are both forms of Chinese, the simplified form is different from the traditional form we preserved. Japanese also has some Chinese characters in it. They are also simplified versions of ancient Chinese characters, which have now become Japanese. We are unable to understand Japanese, but those characters which could not be simplified remained the same as Chinese. They kept those Chinese characters. So, this is the reason that there are Chinese’s characters in Japanese. This was also created by people. In the West, they use languages such as English, French, Portuguese and so on. These all use a different method of writing. In the end, these are all things with appearances, all conditioned phenomena of the world.
 
Principles are unconditioned phenomena, meaning there is no possibility they will change. This is because they have no appearance. They are intangible, without substance or appearance. So, they remain forever unchanging. These are the principles. Any principle can be [expressed] in the written language of any country. These principles of matter can all be expressed using their writing. We can also use our writing to express them. Though different countries use different writing, the principles of matter will never change, the principles of life will never change. As for the principles of people’s minds, the way that people’s minds work when they come in contact with things are the same for people of every ethnicity. Though people in different countries have different experiences, the principles are all the same.
 
So, the principles are the origin, like how “The source of the light did not move, while those in the ten directions together went to seek it out.” The source of the light does not move, which means that the principles always exist. They are always in the same direction. This is everlasting; they have remained unchanged for dust-inked kalpas. But people [are coming] from different directions. Now all in the ten directions are together going toward the light to seek the origin, to investigate and find it. “Direction is something intangible, empty, with boundless appearances.” This is called great emptiness. In fact, the principles are empty. They are truly without form or substance. When [the principles] are viewed from different directions, from the east they say west, from the south, north, from the west, east, etc. When those in each direction view the principles, each has their own distinct way and language to describe the direction. But actually, the principles remain unchanged in the same place. So, “Direction is something intangible, empty, with boundless appearances.” This is great emptiness. No matter where we are, we all live within the same space. My direction and your direction are different, but if I turn around to change my direction, so that we are facing the same direction, this wall will still be the same; it is a wall, located at the end [of the room] from us. You are facing this way and see the wall behind me. If I turn around, the wall is in front of me. Whether you look at it or I look at it, it is the same wall. Now, I am looking east while all of you look west. The logic is the same; if we can understand this, we know the principles are just like this, intangible, empty, with boundless appearances. This is great emptiness.
 
So, “The ocean of wisdom in our awakened nature” is like the universe, difficult to measure. We all have an intrinsic enlightened nature. It is just that we have been covered by ignorance, and our enlightened nature has sunk into confusion and been buried. Otherwise, everyone would be equal to the Buddha with “the ocean of wisdom in our awakened nature.” In this “universe [that is] difficult to measure,” with our Dharma-nature and wisdom, we can experience the truth of this Dharma. So, the vast universe is difficult to measure. This is the state that the Buddha has realized and the state we ordinary beings are deluded over.
 
Ordinary beings are deluded and cannot understand. The Buddha is enlightened, so He can [understand] everything in the universe. Thus, His ocean of enlightened wisdom is difficult to measure. In fact, we all intrinsically have this. What a pity that it is covered by ignorance, so we “cannot get through.” We cannot walk straight along the great, direct Bodhi-path; we wind around and get lost. So, “All heavenly begins of the Brahma heavens, in accord with the principles, from the ten directions all went the same way.” The heavenly beings of the Brahma heavens come from the eight directions, plus above and below. This makes the ten directions. In accord with the principles and propriety, they all expressed the utmost reverence. They all likewise perceived the illumination of the light. They felt that they still had not ended cyclic existence. [The one who had] fully penetrated the principles had now manifested an appearance. This Great Enlightened One born in heaven had already manifested in the world. He began to engage in spiritual practice and had attained perfect enlightenment. After attaining enlightenment, He was about to turn the Great Dharma-wheel. With these principles, a great light was emitted. Everyone was happy! All rejoiced; all the heavenly beings saw this light and discovered the true principles, so they were happy. Thus, they were of one heart; everyone had the same resolve so they all went in the same direction, which was to come to the human world. So, “In accord with the principles, from the ten directions, all went the same way.”
 
These heavenly beings follow the principles to came to the Buddha’s place of enlightenment. All of them had to have this kind of respect. Joy arose in their hearts, and they respectfully paid their respects, circumambulating the Buddha, scattering flowers and following all of the principles of propriety. This is to be in accord with the principles. From the ten directions, all went in the same direction. We can imaging that those from the ten directions all went in the same direction, to that place. This was the scene of them scattering flowers, making offerings and circumambulating the Buddha. We can use the limitless power of our minds to consider this, to calmly contemplate it. They heavenly beings all went in the same direction to come to this place, to see the Enlightened One and listen to the Great Dharma. How dignified this scene must have been! Come, with such a dignified state, let us look at the following sutra passage.
 
“Today, what are the causes and conditions behind all of our palaces beings illuminated with a light of might and virtue, adorning them like never before? Such a wondrous sign has never before been heard nor seen. It must be a Virtuous One being born in heaven or a Buddha manifesting in the world.”
 
When the Brahma kings saw their palaces illuminated in this way, with this very joyous and auspicious sign, everyone felt that this was such a wondrous phenomenon. In the past, they had never seen it before. Had a Virtuous One been born in heaven, or did a Buddha manifest in the world? This passage in verse described their feelings.
 
The next sutra passage states, “At that time, 500 trillion Brahma kings went along with their palaces. They each used their mantle to hold all kinds of celestial flowers. Together they went below to seek out this sign.”
 
The Brahma kings described here were from the Brahma heavens above Great Brahma King Sikhin is the lord of that form realm. He came down from above. Everyone had the utmost reverence. Their minds, bodies and palaces had all arrived. They scattered flowers as they traveled, and together they came to this place, which was the Buddha’s place of enlightenment. “Together they went below to seek out this sign.” They found the origin [of this light].
 
The following sutra passage states, “They saw Great Unhindered Wisdom Superior Tathagata in the place of enlightenment beneath the Bodhi-tree, sitting on the lion throne. All heavenly beings, naga kings, gandharvas, kinnaras, mahoragas, humans, non-humans and so on respectfully surrounded Him.”
 
Everyone saw that Great Unhindered Wisdom Superior Buddha was already at His place of enlightenment. He was beneath the Bodhi-tree, on the lion throne. This was a very dignified [scene]. Though He was sitting on a rock beneath a big tree, when a Buddha is at the place of enlightenment, He is dignified, so mighty and virtuous. Yesterday, we talked about “might.” This is a kind of dignified power. “Virtue” is when others see a person as kind and approachable. Having both is called “might and virtue.” This is how He looked beneath the Bodhi-tree; the lion throne shows His might and virtue. The place He sat was actually a rock, a flat rock. With a reverent mind, heavenly beings saw it as the lion throne. This expresses their reverent mindset. This is not talking about the rock under the tree. This was a respectful way of describing it, as being on the lion throne beneath the Bodhi-tree. He was so dignified as He sat there. The Buddha was replete with might and virtue, so [the rock He sat on] was called the lion throne. All the Brahma kings explored together and continued to seek out the principles. They sought the origin of the principles.
 
They saw Great Unhindered Wisdom Superior Tathagata in the place of enlightenment beneath the Bodhi-tree, sitting on the lion’s throne: All the Brahma kings explored together and with one heart collectively sought out the direction of the source of light. They were able to see the Buddha in His place of enlightenment.
 
So, “All the Brahma kings “explored” to find the origin of the principles.  They did it together; they were of one heart, which was to explore, to trace back the principles to their origin, which was the direction of the source of light, the direction of the origin of the principles. The waves of the light are the principles. They sought the direction of the light, the light of the principles. “They were able to see the Buddha;0” they saw Him “in the place of enlightenment;.
 
“All heavenly beings, naga kings, gandharvas, kinnaras, mahoragas, humans, non-humans and so on respectfully surrounded Him.”
 
They were all in that place. Other heavenly beings had also arrived. At that occasion, the eight classes of Dharma-protectors were also there surrounding the Buddha. Everyone respectfully surrounded Him. Of course, this is the etiquette that is practiced. This is the propriety that people follow. In other words, this means that, if we pay respect to the Buddha, afterwards, we will circumambulate the Buddha. When we circumambulate the Buddha, we always turn to the right. This is a form of propriety. It is to pay respect. This is a kind of ceremony to express our respect [toward the Buddha]. After we pay our respects, we then circumambulate the Buddha. This is the etiquette practiced in India, which is to circumambulate the Buddha three times. In fact, this is what we usually do, but “circumambulating the Buddha thousands of times” was how the heavenly beings paid respect to the Buddha. They continually circumambulated the Buddha, continuing to circle around Him.
 
Now, in Nepal we often see that the way they [practice] the Buddha-Dharma now is to chant sutras and turn prayer wheels. They turn [the wheel] to the right. They call this turning the Dharma-wheel. They constantly turn them clockwise. So, this is a kind of ritual. In the Sutra of the Wise and Foolish, there is a sutra passage that talks about the etiquette for paying respect to the Buddha. In fact, the opening of the story begins with Sudatta, the elder Sudatta. Everyone should be familiar with him; he is [also called’ Elder Anatahpindika. When he first met the Buddha, Elder Sudatta was in the kingdom of Sracasti. One of his friends lived in the city of Rajagrha. He wanted his son to marry the [daughter] of his friend, Elder Humi in Rajagrha, so he wanted to visit this family. Thus, Elder Sudatta traveled from the kingdom of Sravasti to Rajagrha. When he arrived, he saw many people in the house of Elder Humi. Everyone was cleaning his house and grounds, decorating everything from front to back. The decorations moved everyone who saw them. Why were they decorating everything in a fresh and delicate manner such that it inspired happiness in anyone who saw?
 
Elder Sudatta had the thought that he was deeply touched by this. “Is it Elder Humi knew I was coming that he specifically used such abundant [wealth] to mindfully decorate the house?” He thought that this was likely not the case. Why would he? They were already good friends. It could be that Kind Bimbisara was coming, which was everything was so dignified. It was likely that the king was coming. So, he asked Elder Humi, his friend, saying “The decorations are so dignified! Is the king coming? Or is it because of me?” “It is neither. There is one who deserves the respect of all in this world, a Great Enlightened One.” “What is a Great Enlightened One?” his friend, Elder Humi, told him, “This Great Enlightened One was a crown prince who renounced the lay life and attained enlightenment. After this prince attained enlightenment, many of His royal relatives in the palace were transformed by the Great Enlightened One and became monastics. Also, many Brahmin practitioners were also transformed by His teachings. They also renounced the lay life. Now, the Sangha is in Rajagrha; they are at the Kalandaka Bamboo Grove Abode. I have requested that the Buddha accept my offerings here in my house. Tomorrow, He will arrive here. So, to prepare for His arrival, I am decorating the house.”
 
Sudatta thought this was a rare opportunity, so he stayed at Elder Humi’s house for one night. But in his mind, he constantly thought about what the Buddha was like and what made Him worthy of so much respect. So, he was unable to sleep that night and thought that he might as well go as indicated to the Kalandaka Bamboo Abode. He might as well go investigate at this time. He left the house, and as he walked during the night, he was surrounded by darkness. However, he was still motivated to go forward by his curiosity. He walked all the way to Kalandaka Grove. From far away, he could already see a light that was like a gold mountain. It seemed like there was a gold mountain there. He could not help but approach that light. As he drew near, he saw a spiritual practitioner who was sitting there. He was so awe-inspiring yet approachable.  This had to be the Great Enlightened One that his friend spoke of. “What kind of etiquette must I use to pay respect to this Great Enlightened One?”
 
Unable to help himself, he continued to approach. As he did so, he thought to himself, “How should I approach Him, with what etiquette? I did not know the way.” At this time, he seemed to see heavenly beings who suddenly appeared at that place to pay respect to Buddha and circumambulate Him. They prostrated fully on the ground. After they prostrated, they circumambulated the Buddha. When he saw this, he realized that this was the ritual.so, again unable to help himself, he did the same thing as the heavenly beings. He approached the Buddha and prostrated before Him. As he was doing this, the Buddha asked Elder Sudatta to sit next to Him. At that place, Elder Sudatta saw that the Buddha was very compassionate. [The Buddha] had asked him to sit next to Him. At this time, Elder Sudatta requested teachings from the Buddha. So, the Buddha began to expound the Dharma for this elder, such as how the Buddha-Dharma is rarely heard, and human form is rarely attained; He explained about birth, aging, illness, death, how reputation, profit and status are all illusory He taught much Dharma to him in a very short time. This elder seemed to have taken much Dharma into his heart. [Sudatta] felt that the Dharma was something that the world truly needs. People in the kingdom of Sravasti needed this Dharma even more, so he hoped the Buddha could go to the kingdom of Sravasti.
 
The Buddha said, “If there is an abode there, if there is a place for the Sangha to reside, naturally I will go there.” So, Elder Sudatta believed that the Buddha had already accepted his request. He only needed a place for the Sangha to abide. This should not be a problem for him. These were Sudatta’s thoughts, so he happily prostrated to the Buddha, then quickly went back to the kingdom of Sravasti. He came to talk about his son’s marriage, but this was not important anymore. He had to quickly find some land, so he hurried back to his country. This is the story. If we are truly mindful, the Dharma can be passed on. This is the etiquette for Buddhist practitioners. We must respectfully surround the Buddha.
 
In the Buddhist teachings, what does it mean to “respectfully surround Him?” This started from that time. Everyone knew to be reverent toward the Buddha. Weren’t the Brahma kings like this? They came to the Buddha’s place of practice and reverently paid respect to Him and also surrounded Him. It has been done like this for a long time, but people in the world do not know the way to pay respect to the Buddha. So, this is why there was this story about Sudatta.
 
All the heavenly beings had already arrived. They saw Great Unhindered Wisdom Superior Buddha sitting in the place of enlightenment. The heavenly beings and eight classes of Dharma-protectors all reverently surrounded the Buddha.
 
The following sutra passage states, “They also saw the 16 Princes asking the Buddha to turn the Dharma-wheel. Then all the Brahma kings prostrated out of respect for the Buddha, circumambulated Him thousands of times and scattered celestial flowers upon Him. The flowers they scattered were like Mt. Sumeru. They were used to make offerings to both the Buddha and the Bodhi-tree. Having made offerings with flowers, they each offered their palaces to that Buddha.”
 
Not only did they see heavenly beings and the eight classes of Dharma-protectors, they also saw the 16 princes, who were also at the place of enlightenment. They sincerely asked the Buddha to turn the Dharma-wheel. Great Brahma King Sikhin had come from above. All the Brahma kings had arrived. So now, the 16 princes asked the Buddha to turn the Dharma-wheel. It was time to teach the Dharma.
 
So, “Then all the Brahma kings prostrated out of respect for the Buddha, circumambulated Him thousands of times.” The Brahma kings came from the heavens and expressed their sincere respect. They followed the ritual to pay respect and reverently circumambulated the Buddha.
 
So, when we are learning the Buddha-Dharma, we must be mindful. This is the propriety we must have. So, “Then all the Brahma kings circumambulated Him thousands of times.” They circumambulated Him thousands of times, not only three times. We usually do it three times, but they “circumambulated Him thousands of times.” The Brahma kings that came from the heavens expressed their sincere respect.
 
They also scattered celestial flowers upon Him as an offering to the Buddha. They “scattered celestial flowers upon Him.” This represents how, for the state of Buddhahood, they were cultivating pure blessings.
 
Now, when people make offerings to the Buddha, they always use [fancy] objects to express their sincerity. In fact, simple things like flowers are acceptable. The flower is a way to bring dignity. A flower is a very pure type of phenomenon. Furthermore, flowers grow from seeds and bloom according to the season. When the flower blooms, it represents impermanence. Although it is very pure, it blooms and then withers. This is the impermanence of life. [The flower] represents purity and also expresses the principles of impermanence as the flower blooms and withers. Before it blooms, the flower forms buds. This is like we human beings; at a young age we are like this flower, which absorbs nutrients and provides them to the blossom. Slowly, after receiving enough nutrients, the flower blooms. When the time is right, the flower blooms. After the flower has bloomed, it forms fruit. After the fruit has grown, the flower withers. The flower will quickly wither. How many days will a flower last? In a very short time, it will bloom, grow fruit, then wither. This is alerting all of us. If we cultivate blessings in the world, no matter how we cultivate them, our lives are still painfully short. Though the lifespans of heavenly beings in the Brahma heavens are longer, they will still come to an end, to say nothing of how our lives bloom and wither just like flowers. The principle is the same; our lives are short like a flower. The blessings we cultivate are also temporary. However, [flowers] are very pure. As time passes by, they bloom and wither. So, this is called “cultivating pure blessings for the state of Buddhahood.” After the flower blooms and the fruit grows, the seed will go into the soil, sprout and grow to be another flower. Then, once again the flower will bloom and the fruit will grow. Lifetime after lifetime, the Buddha leaves and returns, just like this. In this world with its short lifetimes, each manifestation appears and quickly passes, 80 years in this world, compared to the lifespan of heavenly beings, is very short and fleeting.
 
In the Heaven of the Four Heavenly Kings, one day is equivalent to 50 years in our world. This is the heaven realm that is the closest to the human realm. From this, we can see that our entire lifetime is only a little more than one day in that heaven. For the Heaven of the Four Heavenly Kings, we only have a very short period of time to live. We will wither like the flower very soon. So, “The flowers they scattered were like Mt. Sumeru.” These pure flowers were scattered on the Buddha. The causes they had cultivated and accumulated “were great, piled high and wide.”
 
The flowers they scattered were like Mt. Sumeru. They were used to make offerings to both the Buddha and the Bodhi-tree: The causes they cultivated and accumulated were great, piled high and wide. By the tree, they made offerings to the Buddha. All Buddhas have attained perfect enlightenment here.
 
They have scattered the flowers here. The flowers they scattered were piled very high. Brahma kings from all ten directions had all scattered the flowers like this. The flowers were piled on the Bodhi-tree and on the ground. The pile was very high and wide. So, through the tree, they made offerings to the Buddha. “All Buddhas have attained perfect enlightenment here.” [The tree] is representative, like the flowers. All Buddhas attained perfect enlightenment here under the Bodhi tree. When we compare the lifespan of heavenly beings to the time we have in the world, our time is very short, like how flowers bloom and wither. We come back to the world lifetime after lifetime just like piles of flowers accumulating. In this way, they expressed this [idea].
 
So, “Having made offerings with flowers, they each offered their palaces to that Buddha.” Everyone had the utmost reverence as they made offerings to the Buddha. This showed that they were cultivating blessings in the world. However, our time in this world, for these [heavenly beings], is very short like the lifespan of a flower. So, Brahma kings from all ten directions came and scattered flowers. They used flowers that represent purity to make offerings in the world to the Buddha. This shows that we must seize the time we have. The Brahma kings all went in the same direction toward the origin of the light in their search. They have now gathered together. So, it is the time for the 16 princes to earnestly request teachings from the Buddha. Thus, we must seize the time we have. Just like flowers that bloom and wither, our time goes be very quickly. We should always be mindful!
 

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