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 20170911《靜思妙蓮華》受持法藏 護佛種性 (第1172集) (法華經•授學無學人記品第九)

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20170911《靜思妙蓮華》受持法藏 護佛種性  (第1172集)  (法華經•授學無學人記品第九) Empty
發表主題: 20170911《靜思妙蓮華》受持法藏 護佛種性 (第1172集) (法華經•授學無學人記品第九)   20170911《靜思妙蓮華》受持法藏 護佛種性  (第1172集)  (法華經•授學無學人記品第九) Empty周六 9月 09, 2017 8:39 pm

20170911《靜思妙蓮華》 受持法藏護佛種性 (第1172集)
(法華經•授學無學人記品第九)

 
「持佛法藏名如來藏,法性之理。行權方便入佛法藏,究竟彼岸。受持如來甚深法藏,護佛種性,其宗向佛乘契宗源,入佛法藏。」
「當供養六十二億諸佛,護持法藏,然後得阿耨多羅三藐三菩提。」《法華經授學無學人記品第九》
「教化二十千萬億恆河沙諸菩薩等,令成阿耨多羅三藐三菩提。國名常立勝旛。」《法華經授學無學人記品第九》
教化二十千萬億恆河沙諸菩薩等:所化之機,有如是恆河沙數,皆得菩提。
令成阿耨多羅三藐三菩提:令獲無上正等覺。受教修因;成佛果後教化眾生,令他修因得果。
國名常立勝旛:常立勝旛,以如來勝義導引眾生。以正法命世,為世所歸,如梵剎懸旛,令見者生敬。
西域風俗,議論高者,常持勝旛,表智高勝。尊者多聞,常勝一切,故所居國名常立勝旛。
 
【證嚴上人開示】

「持佛法藏名如來藏,法性之理。行權方便入佛法藏,究竟彼岸。受持如來甚深法藏,護佛種性,其宗向佛乘契宗源,入佛法藏。」
 
持佛法藏名如來藏
法性之理
行權方便入佛法藏
究竟彼岸
受持如來甚深法藏
護佛種性
其宗向佛乘契宗源
入佛法藏
 
法藏的重要啊,阿難就是持法藏者,幸好佛陀的身邊有阿難尊者,一來為侍者,二來,吸收佛陀為大眾說法,點點滴滴、字字句句,無不都是入阿難的耳根,就是深入在阿難的意識,這就是持佛法藏的人。阿難當然是過去無量數劫開始一直發大心、立大願,薰習佛法,一直在薰習佛法,一直到因緣成熟,釋迦佛應世人間,出生了、修行了、覺悟了,阿難與佛的親緣,俗親的親緣是這麼深,是佛的堂弟,所以他親近佛,了解法的生活習慣,所以他為佛的侍者。佛陀從生活中的點點滴滴,對機說法,待人接引,從人是什麼樣的根機,要用什麼樣態度來接引,是什麼樣的智識,就要用什麼法來說法,這看在阿難的眼根,聽入阿難的耳根,一切都收藏在阿難的意識中,這是身心奉獻,付出為佛陀的侍者,發心吸收佛陀的智慧法藏,這就是阿難,我們要常常很感恩,沒有阿難,怎會有現在的佛法可聽。
 
所以「持佛法藏名如來法藏,法性之理」,所有的如來的法都收藏,這要讓我們了解,這是法藏,就是藏法性的道理,法藏,藏法性,可見我們要很清楚,這個藏就是放東西的地方。藏,藏納了很多的寶物,是倉庫,或者是寶庫呢?或者是大山含藏著,裡面很多的寶石、很多的金屬,很多,很多,都是表面看不出來,但是含藏在裡面,這裡面有它裡面各種的寶物。我們人人都有本具的,如來真如法性,人人都具足有啊!
 
天地之間都含藏著真理,形形色色,每一項東西,都有它裡面含藏的道理,道理看不到,卻是含藏在我們人人覺性慧海,全都體會得到,只是我們的無明覆蓋,我們沒辦法去了解,不過道理永遠都是存在,就是因為它有有所藏,這宇宙天體就是藏納了,很多的道理。我們大家可有感覺到?昨晚的十一點多開始地震,有幾次呢?累積起來,差不多有二十幾次的地震(4/27 晚上十一點十七分至 4/28 五點十五分,共二十二次),有感地震。為什麼,大地為什麼會有地震?這就是大地有它的道理存在,所以叫做地理。
 
這個地理,現在就是較不調和,地理若是調和,地大調和,就不會那麼頻繁在地震了。最近地震的次數很多,現在愈來,地震的深度愈來愈浮,愈淺了,我們的感覺愈來愈明顯,到底是什麼?有它的道理,這道理除了地理以外,眾生共業。
 
看看日本、看看厄瓜多,到目前為止,日本(熊本)地震到現在,雖然日本的經濟很好,各國的人關心很密切,所以日本雖然是這樣,它的經濟好,關心很密切,但是要如何再將它恢復,復建已經破碎掉的家園?要如何去復建,要如何去復建已經被地震一搖,這樣破壞掉的一切?還有多少人在收容所裡,還不敢回去的人也很多啊!何況說厄瓜多,它的國家條件貧困,要恢復更困難,他們在那個地方要如何去恢復?當地的總統一次再一次,到那個災區去,一回再一回,在膚慰他的國民、災民,但是要提出什麼樣的方法,能讓他們復建?現在一直在呼籲,國際間是不是能來幫助?聽他們說,我們美國幾位菩薩,平時就在跑國際,在國際的災難,負責這在勘災,葛居士,還有熊居士,總共不知有幾個人,五六個人,他們已經準備要到厄瓜多去。
 
要先去了解,才能知道,我們到底是要如何幫助。困難重重,復建遙遠無期。這是當地眾生的共業,地大不調,這個不調和的地大,地震級數高,所以共同在那裡生活的人,就這樣共同的苦,共業的受災,這在現在的日本,在現在的厄瓜多,不論是富有的國家,也會遇到這樣地大不調,在貧困的國家也是一樣,這樣地震摧毀了他們的國土。地大的威力很強,所以我們人是很渺小,要如何能夠四大調和,就要將我們的心地顧好。淨化人心,人人的心要淨化,煩惱要去除,無明要消滅。消滅無明,去除煩惱,啟發了人人一念心,要有戒慎,人人要守法、守規矩,要非常謹慎自己的行為,要提出虔誠的心,對人要發揮愛,有愛的念,所以若能虔誠、有愛,謹慎、戒慎,守規則,人生若能這樣,四大就慢慢就會調和下來。這都是從人的心開始,所以我們還是要很用心,佛法藏就是我們要用它,佛法藏在我們的智慧覺性,我們要啟發出來,人人本具。
 
佛陀就是要來告訴我們,如何啟發我們人人本具,如來藏的法性道理,這就是佛陀所以來人間,要來開,開啟我們的心門,來指示我們人人本具,如來藏法性的道理,要讓我們知道,從我們自己的內心,將它啟發出來,這是人人本具。這個始覺,就是最初就有的覺悟的本性,叫做始覺,也叫做本覺,人人本具這個覺性,而這個覺性含藏著慧海,智慧如海。每天在課誦,三皈依的裡面,「自皈依法,深入經藏,智慧如海」。經藏在哪裡呢?你要去哪裡深入呢?在我們自己的心裡。佛陀為我們指示,讓我們自己從我們的慧海中,啟發出來,我們要一一反觀自性,人人的覺性慧海,多去體會,這樣這個道理我們能清楚,所以要很用心。
 
佛陀來人間是「行權方便」,來教育我們,他是用「權」,因緣成熟,他依著這個娑婆世界來出生,他的正報,那就是他的願力,就是要在娑婆世界度眾生。選擇的地方在王宮,(在)王宮成為國王之子,這樣長大,是人人所尊重,思想超然,為了愛,希望愛不只是一個家庭,希望愛不只是一個國家,他所期待的是全人類,希望全人類,都能夠去啟發、體悟這個道理,所以他出家,他修行,他覺悟。覺悟之後入人群,影響力很大。因為他本來是一位太子,國王之子,原來的身份就已經至高了,思想超然,修行覺悟,很了不起,所以在人間遊化說法,與我們平常人要說話給別人聽,就差很多了,以他的身份至高,又遊化說法,所以影響古印度,那個受信的力就大了。
 
尤其是他的父王支持,做他的護法,鼓勵皇親王子都能出家,這是最大的護法,想想看,這個影響力有多大呢!所以,這是如來「行權方便」,來到人間,就是選擇這樣的環境,依正二報在這樣的環境裡,成佛之後,要讓人人了解真理,就要啟發方便。眾生的根機,我們過去就一直說過了,眾生的根機不整齊,小乘獨善其身,所以佛陀要運用他的覺性慧海,這樣來投眾生的根機,來教育眾生,盼望人人能「入佛法藏」。人人本具佛性,自己反觀自性,入自己的覺,人人本具的覺性,入自己的覺性來,啟動了法藏,這是佛陀要讓大家了解,人人心中藏有無量的法在,這是我們的智慧。我們的思想觀念若能打開,觀念思想若是能啟悟,我們所看的,事事物物內含的理,我們就能很清楚,何況是人事物,怎麼會不清楚啊!所以,這就是希望用種種方法,「行權方便」,教育眾生,入佛法藏,希望人人能夠「究竟彼岸」。
 
讓我們從凡夫的此岸,無明、煩惱,能將法入心,解脫,從此岸到彼岸去,就是諸佛菩薩的彼岸,這種豐富的大覺悟,這就是彼岸。我們現在了解,知道佛法是這樣,但是還很微弱,希望我們的慧命增長,增長慧命,才有辦法豐富的覺性啟發,到彼岸。這要「受持如來甚深法藏」,我們自己還沒究竟了解之前,我們就要受持,依教奉行,佛陀如何教育我們,我們要真心來受持佛陀的教育。聽法要很專心聽法,法才能點點滴滴入我們的心來,這種「受持如來甚深法藏,護佛種性」,來護持佛種,佛種從緣起,佛種要很多因緣來會合,人人本具佛種,就是被埋了,我們人人都有善種子,善種子就是佛的種子,我們這顆最清淨善種子,被深埋著,我們要好好接受佛所教育,「受持如來甚深法藏」,聽,我們就要用心。
 
就譬如佛陀在世時,有一段時間,阿難他的背後長一顆癤子,怎麼會一直大起來,一直到了紅又腫,裡面又化膿,名稱叫癰瘡,就是大顆又紅,就是我們台灣人叫做發炎,就是這樣,又大,又腫,裡面又化膿,痛啊,痛徹骨髓啊!佛陀就請一位,當時在那個地方的名醫,叫做耆婆,這位耆婆名醫,看見這樣背部長了這麼大顆的癰瘡,這一定就是要開刀。這位醫生向佛陀這麼說:「阿難尊者這顆癤子要開刀,不過開刀會很痛,阿難承受不了這樣大的開刀。」佛陀就跟他說:「你放心,你就是要為他開,該開刀就是要把它割下去。」但是這位耆婆,還是遲遲將刀拿著,就是遲遲不敢下手,因為阿難是佛最最貼心的弟子。阿難平時對人就是那麼溫和,讓人人能尊重、愛戴,這把刀怎忍心這樣,將他割下去呢?
 
佛陀知道他的心中,這種不忍心在憂慮,所以佛就對他說:「你儘管放心,阿難他聽法能夠很專心,你對阿難的身體放心治療,我會講法,現在正是要講法,阿難不能休息,要仔細聽法的時候,所以你儘管放心。」佛陀開始說法,阿難要坐得很近,在佛的身邊,仰著頭看佛,抬頭挺胸,坐得很直,安如不動。佛陀所在說,人生,身本來就是,生、老、病、死,身體的不清淨,要觀身不淨,但是慧命,慧命法體猶如金剛。所以大家安心,阿難安心,醫生也就安心了。這法體就是安如金剛,堅固不壞,就是這樣跟他說,尤其是阿難仰頭看見佛陀,莊嚴的形相,阿難聽到佛陀微妙的法音,阿難有責任,要將佛法點滴都要入心來,所以阿難他就是這樣安如不動。
 
很快地,佛陀法講完了,耆婆也將阿難背上,這顆癤子割開,裡面的膿都清理了,裡面的膿都清理完了,藥塗上去了,佛陀法講完了,阿難說:「感恩啊!」佛陀問:你背上還會痛嗎?」阿難忽然間感覺到,背上清涼,輕安自在啊!耆婆就跟他說:「尊者,你這顆癤子,已經裡面的膿都清乾淨了,尤其是藥塗上去了,沒問題了!」阿難才感覺到,你幫我治療好了?我一點都沒感覺呢,感恩啊!感恩佛陀用法來治阿難的心,醫生用他的醫術來治療阿難的身體,所以阿難充滿了感恩。
 
想想看,阿難親近在佛的身邊,這麼近,阿難莊嚴的體態,那樣健康的身體,他也會長癤子,而且這顆癤子已經發炎起來,如這樣如碗公之大,又腫,裡頭又是化膿,若不是經過醫生的治療,也無法自己痊癒。所以佛法在人間,不是說我聽法,我都是消災免難了;我聽法,所以我能長生不死,能夠永遠年輕。沒有喔!我們同樣在這自然法則中,同樣,業來時也是要受報。這種身苦病痛誰沒有呢?所以阿難也是一樣,有這樣的病痛,佛陀用這樣的方法來治理阿難,讓他專心聽法,可見阿難的責任感,就是有負責任,所以才能專心聽法,將佛陀的法點滴聽得很清楚入心來,忘了他自己,已經進入忘我的境界。所以不必用麻藥,那時也沒有麻藥,不必用麻藥,刀割,如我們現在的身體一樣,沒用麻藥,割下去當然就很痛。
 
但是沒感覺,渾然忘我,一直沐浴在法流中,這樣的清涼,佛的教法點滴入他的心。這真的是「究竟彼岸」,將法藏,「究竟彼岸」,已經入心。這就是靠他,「受持如來甚深法藏」,他的責任就是「護佛種性」,就是要保護著佛這個種性,就是如來本性。人人本具,但是,需要法來啟發,任何一個人的如來本性,不是為一個家庭,不是為一個國家,是為天下人人的心,本具如來本性,希望普天之下,人人能夠體會到佛法,能夠接受到佛法,法入心來,要身體力行,入人群中去淨化人心,希望人人普遍能得佛的道理,啟發這分法藏,內心所擁有的法藏。所以「其宗向佛乘契宗源」。
 
 
持佛法藏名如來藏
法性之理
行權方便入佛法藏
究竟彼岸
受持如來甚深法藏
護佛種性
其宗向佛乘契宗源

入佛法藏
 
「其宗向佛乘契宗源」。法的宗旨,就是要在佛乘,不是只有小乘聲聞、辟支佛,不是,一定要開大心、發大願,宗旨要向佛的大乘法走,這才是真正我們所要修的,才有辦法成佛,才有辦法,法藏在我們的內心啟開,這「契宗源,入佛法藏」。宗,就是宗旨,我們的如來本性回歸那個方向,那就是契宗源。到底這個宗旨,法性,如來法性,它的源頭在哪裡?人人本具,所以就是「入佛法藏」,回到我們自己的覺性。
 
這就是我們要好好用心,法說得很多,再怎麼說也是要跟大家說,我們人人本具真如本性,也要跟大家說,法不是只有向外求,向外求的只是一個方法,其實使用的是我們自己的功夫。你去學功夫,師傅也只是教你方法是這樣、這樣、這樣,將來你要去發揮你的功能,也是要靠你自己,靠你自己,這要如何做,能完成一項你所專的工具。這就只是一個方法,所求的,對外求來是一個方法而已,其實功夫是在我們的內在,我們要學,學了之後,要知道方法,先接受別人的方法,然後我們自己還有很多,啟發很多的方法,能夠自己受用,還能教別人受用。同樣的道理,佛法也是這樣,所以要大家很用心去體會。
 
前面的(經)文:「當供養六十二億諸佛,護持法藏,然後得阿耨多羅三藐三菩提。」
 
當供養
六十二億諸佛
護持法藏
然後得阿耨多羅
三藐三菩提
《法華經授學無學人記品第九》
 
阿難就是負著這樣的責任,他將來能成佛。但是要成佛,這個過程他要再供養六十二億諸佛,時間很長,結果就能得,阿耨多羅三藐三菩提。
 
六十二億諸佛,昨天也跟大家說過了,其實是要向內去了解,就是「六十二見」。我們的見解,我們的無明,昨天很詳細,向大家已經解釋過了。我們的見解,一天的時間,色、受、想、行、識,想想看,色、受、想、行、識這五蘊,每一項都有包含四項見解,五四二十,這二十再加上,過去、現在、未來,三個二十加起來就是六十,六十再加上了常見、斷見,這全都是「見」,見解,匯集了很多的無明,塵沙煩惱,都是在這些東西在作怪。
 
佛陀要我們,從我們的日常生活中,色、受、想、行、識,在我們的身上,在我們心裡,在我們的生活中,我們要好好去體會。近,這麼的近,其實拉長來,六十二億,其實就是在我們的範圍裡。我們生生世世都是在我們的範圍裡轉,生生世世都是在這樣的無明中滾,滾滾紅塵,所以煩惱無明就很多了。這些無明煩惱去除了,就能得無上正等正覺,大家要很用心體會。
 
接下來這段(經)文再說:「教化二十千萬億恆河沙諸菩薩等,令成阿耨多羅三藐三菩提。國名常立勝旛。」
 
教化二十千萬億
恆河沙諸菩薩等
令成阿耨多羅
三藐三菩提
國名常立勝旛
《法華經授學無學人記品第九》
 
需要教育,「教化二十千萬億恆河沙諸菩薩等」,意思就是說,要去啟發,啟發人人發大心、立大願,從小向大,從小向大,人人就能成菩薩。
 
教化二十千萬億
恆河沙諸菩薩等:
所化之機
有如是恆河沙數
皆得菩提
 
所以「所化之機,有如是等恆河沙數」,就是不斷不斷教育,從小乘教,變成了大乘法,人人守在獨善其身,轉為救濟眾生的菩薩道,這樣的人數有那麼多,二十千萬億恆河沙,這麼多,這麼多人能「皆得菩提」,全都能覺悟成菩提。
 
令成阿耨多羅
三藐三菩提:
令獲無上正等覺
受教修因
成佛果後教化眾生
令他修因得果
 
「令成阿耨多羅三藐三菩提」。就是使他們大家能夠得到,無上正等正覺。「受教修因」,這些人能來接受佛的教育,而且成佛果後,這些人、這些菩薩能發大心,行大乘法,救度眾生,這樣好好接受這個教育,這就是因,這些受教的人,修行就是因。這些人修行的因,用心就如阿難一樣,專心受持佛法,這樣慢慢地,他也能成佛果;成佛果之後,還能化度眾生,這是輾轉相教。從阿難修行成佛,生生世世的教育,親近在佛的身邊,將佛的法藏不斷散播給大家,讓大家能接受。這些人接受成佛的因,這些人照這樣去修行,同樣得成佛的果,之後再教育其他人,所以「令他修因得果」,就是這樣輾轉相教。我們一定要很用心去體會。一粒種子在毫芒中,這毫芒的種子落地,變成了合抱的樹,這麼大的樹,不斷地開花、不斷地結果,果的種子不斷散播在土地上,再從毫芒成為合抱的樹,再結果,再一直擴大出去,同樣的道理。
 
所以,國名,將來阿難成佛,「山海慧自在通王佛」,之後,他的國名「常立勝旛」。
 
國名常立勝旛:
常立勝旛
以如來勝義
導引眾生
以正法命世
為世所歸
如梵剎懸旛
令見者生敬
 
就是「以如來勝義」,如來很殊勝的道理,就是導引眾生。成佛之後就是要導引眾生。引導眾生,所以「以正法命世」,正法來命名,未來的國土叫做「常立勝旛」,所以「為世所歸」。這就如寺院、寺廟,都有懸勝旛,幢幡,或者是有什麼法會,幡在外面受風會飄動,人遠遠就看到了,那個地方有法會,那個地方是有修行者在那裡,有在說法。「如梵剎懸旛」。「梵剎」就是寺廟,「梵剎」就是在古印度,有什麼法會,幢幡就飄揚在空中,這現在印度同樣也有這樣。「令見者生敬」,讓人看了就能很歡喜。未來阿難成佛之後,他的國土就是這樣。這就是(要)很用心,我們要用心去體會。
 
所以「西域風俗,議論高者」。在西域,就是在印度,古印度,它那裡的風俗,大家都在辯論,若論贏的人,他就能得到一支旗子,勝旛,就在那裡揚。
 
西域風俗
議論高者
常持勝旛
表智高勝
尊者多聞
常勝一切
故所居國
名常立勝旛
 
其實,我們這裡如果有什麼比賽,足球比賽,什麼比賽,如果得到勝利,就拿一支旗子,就說我贏了,同樣的道理,這是一個標誌,表示「智高勝」,智慧很高,國家殊勝的標誌,就是人人看了,就起了歡喜、敬重的心。所以阿難尊者多聞,「常勝一切」,他的多聞,大家沒有一個人能贏他,因為他都在佛的身邊,日日夜夜,佛陀所說的法,佛陀生活的規則,阿難都完全收納在他的心,藏識中,所以,阿難尊者多聞,常勝一切,比別人聽得多,所以「故所居國名,常立勝幡」。
 
佛法其實是在我們的生活周圍,聽起來好像佛法很深,其實是在我們自己的內心,真如也是在我們自己的內心。法在我們的生活中無處不在,在五蘊──色、受、想、行、識,我們生活,每一個時間都是有能感觸到的,有感觸的東西,有感受、有思想等等,這都是在我們的生活中,竟然在佛法有辦法將它解釋成,這些東西,原來是互融、互合、互作,這就是法,所以希望大家用心體會法。看看一下子的時間裡,有幾次的地震呢?地,大地,到底它的理,我們無法去體會,但是它一不調和,一動起來時,我們就有感覺。這個感覺,色是大地,感覺是我們的感受。所以說來「色」,這些東西,什麼樣的形態,我們的心,所看、所接觸到,各有不同的感受,這就是融會在一起。我們若能從我們日常生活中,去體會這個法的用,自然我們就了解愈來愈深,道理愈深入,這要時時多用心!
 
【註一】《分別功德論卷第三》
佛告諸比丘者,佛大慈,欲令弟子具知念佛之義,猶父約誡語子孫欲令成就無復已,已專精念佛,觀如來形目未曾離,猶如阿難觀佛無厭、心念無已。時阿難背上生癰,佛命耆婆治阿難所患。耆婆白佛:「不敢以手近阿難背。」佛告耆婆:「但治勿疑。我自當與阿難說法,令其不覺痛。」如來令阿難熟視佛相好,佛為說:「如來身者金剛之數,不可敗壞,三千二百福功德所成。」阿難目視不惓、耳聽不厭、心念不散。時耆婆於阿難背上潰癰傅膏。佛問阿難:「汝覺背上痛不?」答曰:「不覺。」不覺痛者,由念佛故也。
 
【註二】〔六十二見〕

﹝出大涅槃經﹞
謂外道之人,於色受想行識五陰法中,每一陰起四種見,則成二十見。約過去、現在、未來三世論之,成六十見。此六十見,以斷、常二見,而為根本,則總成六十二見也。(四種見者,謂於五陰中,如計色大我小,我在色中,為一見。我即神我,謂識神也。又計我大色小,色在我中,為二見。又計離色是我,為三見。又計即色是我,為四見也。色陰既爾,受想行識亦然。)(明,一如《三藏法數》)


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Explanations by Master Cheng-Yan
Subject: Safeguarding the Seeds of Buddhahood (受持法藏 護佛種性)
Date: September.11.2017

“We uphold the Buddha’s Dharma-treasury; this is called the Tathagata-garbha, the principles of the Dharma-nature. He applied provisional and skillful means to let us enter the Buddha’s Dharma-treasury and arrive at the other shore of ultimate [understanding]. We must accept and uphold the Tathagata’s extremely profound Dharma-treasury and safeguard the seeds of Buddhahood. Our goal is to move toward the Buddha-Vehicle, align ourselves with the source of the goal and enter the Buddha’s Dharma-treasury.”

How important the Dharma-treasury is! Ananda was the one who upheld the Dharma-treasury. We are fortunate that Ananda was by the Buddha’s side, firstly because he was the Buddha’s attendant and secondly because he absorbed everything that the Buddha taught to the assembly. Drop by drop, every word and every phrase entered Ananda’s ears and was trained deep inside his consciousness. Thus, he upheld the Buddha’s Dharma-treasury. Of course Ananda had, since countless kalpas past, constantly formed great aspirations, made great vows and become permeated by the Buddha-Dharma. He was constantly permeated by the Buddha-Dharma, until finally causes and conditions ripened and Sakyamuni Buddha was born in the world, engaged in spiritual practice, and attained enlightenment. Ananda was closely related to the Buddha; they had close family ties. He was the Buddha’s younger cousin, so he was very close to the Buddha. He understood the Buddha’s living habits, so he became the Buddha’s attendant. [He observed] every aspect of the Buddha’s daily living, how He taught the Dharma according to capabilities and how he interacted with and guided people. [Ananda saw], depending on their capabilities, which attitude He had to use to guide them and, depending on their intellectual, what kind of teachings He had to give them. Ananda saw this with his eyes and heard it with his ears, and it was all stored in his consciousness. He dedicated himself, body and mind, to serve as the Buddha’s attendant. He aspired to take in the Buddha’s wisdom and His Dharma-treasury. This was Ananda. We should always be grateful to him, for without Ananda, how would we today be able to listen to the Buddha-Dharma? So, “We uphold the Buddha’s Dharma-treasury; this is called the Tathagata-garbha, the principles of the Dharma-nature.” All of the Tathagata’s teachings were compiled, in order to help us understand them. This is the Dharma-treasury; it stories the principles of the Dharma-nature. The Dharma-treasury is where the Dharma-nature is stored.

As we can see, we must clearly understand that a treasury is a place where things are stored. A treasury holds many valuable things. Is it a storehouse? Or a treasure-trove? Perhaps it is a great mountain within which there are many precious stones as well as many [valuable] metals. Though invisible from the surface, contained within [that mountain] are all kinds of precious treasures. Each and every one of us intrinsically has the Tathagata’s Dharma-nature of True Suchness. We are all replete with it! These true principles are contained within everything in the world. No matter what it is, every single thing contains principles inside. These principles are invisible, yet are stored within every person’s ocean of enlightened wisdom. We are able to realize them all. It is just that we are enveloped in ignorance, so it is impossible for us to understand them. Nonetheless, the principles are always there. This is because of what is stored. Everything in the universe contains so many principles.

You all probably felt how, last night, past 11 pm, the earth shook. How many tremors were there? All together, there were probably more than 20 noticeable tremors. Why is this? Why are there earthquakes? The earth has its principles. We call them geology. Presently, our geology is not very well-balanced. If our geology was in balance, if the earth element was in balance, earthquake would not be so frequent. Recently, there have been so many earthquakes. Moreover, the earthquakes are getting close and closer to the surface, so they are becoming more and more obvious. What are the reasons for this? There are principles underlying this. These principles include not only geology, but also sentient beings’ collective karma.

Look at Japan. Look at Ecuador. Just recently, [several] earthquakes struck Kumamoto, Japan. Though Japan has a good economy, people in many countries showed their concern. Although Japan has such a strong economy, people are quite concerned. How will they be able to recover and rebuild the homes that have been destroyed? How are they going to rebuild everything that was devastated by those earthquakes? There are still many people in temporary shelters who do not dare return home.

Things are even worse in Ecuador. That country is impoverished, so for them to recover will be even more difficult. How are the people there going to recover? Their president has been going time after time to the disaster areas, making trip after trip to comfort the citizens affected by the disaster. But what means have been proposed to help them rebuild? They now keep appealing to the international community for help. I heard that several of our American Bodhisattvas often go abroad. When disasters strike in other countries, they are responsible for the disaster assessment. There is [Martin] Kuo and [Simon] Shyong as well as some others, perhaps five or six people. They are already preparing to go to Ecuador. They must first go to understand the situation in order to know in what way we can help. The difficulties there are very severe; reconstruction will take [a very long time]. This is a result of the collective karma of the sentient beings there. The earth element was out of balance. When the earth element is out of balance, high-magnitude earthquakes occur. So, all the people living in that place suffer from it together. Disasters resulting from collective karma have now happened in Japan and in Ecuador. People in wealthy countries encounter such imbalance in the earth element, and the same is true for poor countries; such earthquakes devastate the land. The earth’s might is truly powerful. We humans [seem] very insignificant. How can we achieve balance in the four elements? We must take good care of the ground of our minds. We need to bring purity to everyone’s heart, eliminate afflictions and end ignorance. To end ignorance, eliminate afflictions and inspire everyone’s aspirations, we need to have self-discipline. We must all uphold the Dharma and the rules. We must be very cautious in our conduct, bring out our sincerity and interact with people with a mindset of love. So, if we can be reverent and loving, prudent, vigilant and follow the rules, if we can live our lives in this way, the four elements will gradually become balanced. All of this begins with people’s hearts, so we must always be very mindful.

The Buddha’s Dharma-treasury is something we need to make use of. The Buddha-Dharma is stored within our awakened nature of wisdom. We [just] need to activate it; it is intrinsic to everyone. The Buddha came to tell us how to active the principles of the Dharma-nature in the Tathagata-garbha that is intrinsic to us all. This is why the Buddha came to the world, to open up the doors to our hearts and point out to us the principles of the Dharma-nature in the Tathagata-garbha that is intrinsic to us all. He wished to let us know this and [help us] activate [the Tathagata-garbha] deep inside our hearts. This is intrinsic to us all. This is initial enlightenment, the intrinsic awakened nature that we have all had from the beginning. This is initial enlightenment, also called innate enlightenment, the enlightened nature inherent in everyone. This enlightened nature contains an ocean of wisdom, wisdom as vast as an ocean.

In the Three Refuges that we recite daily it says, “I take refuge in the Dharma. [May all] delve deeply into the sutra treasury and gain wisdom as vast as the ocean.” Where is the sutra treasury? Where do we go to delve deeply into it? It is inside our own minds. The Buddha pointed this out to us, so that we ourselves could bring it out from our own ocean of wisdom. We must reflect upon each aspect of our nature and make an effort to experience the ocean of enlightened wisdom inside everyone. This is how these principles become clear to us. So, we must be very mindful.

The Buddha came to this world and “apply provisional and skillful means”. In order to teach us, He used the “provisional”. When causes and conditions had ripened, He was born into this Saha World. His direct retribution, due to His power of vows, was to deliver sentient beings in the Saha World. He chose to be born into a palace as the son of a king. As He grew up, He was respected by all. His thinking was transcendent. He hoped that [people’s] love could extend beyond merely a single family or a single country but all of mankind. He hoped that all mankind could be inspired to realize this principle. So, He left the lay life, engaged in spiritual practice and attained enlightenment. After attaining enlightenment, He then went among people where His influence was great. He was originally a prince, the son of a king so His status was very high from the start. His thinking was transcendent and He had practiced to the point of attaining enlightenment. He was truly awe-inspiring. So, as He traveled around, transforming people through the Dharma, the way He spoke was very different from the way that ordinary people speak. With his very high status, He traveled around, transforming people and teaching the Dharma. So, He influenced ancient India with His great power of persuasion. In particular, He had the support of His father who became a Dharma-protector. He encouraged all of the royal family’s sons to become monastics. This was the greatest way to protect the Dharma. Think about how significant an influence this had! So, this is how the Tathagata “applied provisional and skillful means”. In coming to the world, those were the circumstances He chose for His direct and circumstantial retributions. After attaining Buddhahood, to help everyone understand the true principles, He had to develop skillful means. Sentient beings’ capabilities, as we have continually said in the past, are not uniform. The Small Vehicle practitioners only practiced for their own benefit, so the Buddha had to utilize. His ocean of enlightened wisdom in order to adapt to their capabilities and to teach them. His hope was that everyone would be able to “enter the Buddha’s Dharma-treasury”. Everyone intrinsically has Buddha-nature; by reflecting upon our own self-nature we can enter this awakened [nature], the awakened nature inherent in everyone. By entering into our awakened nature, we activate our Dharma-treasury. This is what the Buddha wanted everyone to understand. Infinite teachings are stored within the mind of every person. This is our wisdom. If we can open up our views and thinking, if we can awaken in our views and thinking, then for every matter and thing we see, then for every matter and thing we see, we can clearly realize the principles that are contained within. Like this, how could people, matters or things not become clear to us? So, He had to use all kinds of methods, “apply provisional and skillful means”, to teach sentient beings to enter the Dharma-treasury. He hoped that everyone will arrive at “the other shore of ultimate [understanding]”, that from this shore of ordinary beings, the shore of ignorance and afflictions, we will take the Dharma to heart and achieve liberation, thus crossing from this shore to the other. That is the shore of all Buddhas and Bodhisattvas. This kind of abundant, great awakening is what we call the other shore. We now understand. We know this is what the Buddha-Dharma[says], but out [capabilities] still very feeble. We hope to develop our wisdom-life, for only by developing our wisdom-life can we awaken our abundant enlightened nature and reach the other shore.

So, “We must accept and uphold the Tathagata’s extremely profound Dharma-treasury”. Before we gain ultimate understanding, we must accept and uphold the teachings and practice according to them. Whatever the Buddha taught us, we must sincerely accept and uphold His teachings. We must be focused when listening to the Dharma, for only then can we little by little take the Dharma to heart. This is “accepting and upholding the Tathagata’s extremely profound Dharma-treasury and safeguarding the seeds of Buddhahood”; we must safeguard the seeds of Buddhahood. The seeds of Buddhahood arise from conditions. The seeds of Buddhahood require many causes and conditions to come together. We all have the seeds of Buddhahood, it is just that they have been buried. All of us have these seeds of goodness; seeds of goodness are seeds of Buddhahood. Those most pure seeds of goodness have been deeply buried. We must earnestly accept the Buddha’s teachings, “accept and uphold the Tathagata’s extremely profound Dharma-treasury”. When listening, we must be mindful.

For instance, when the Buddha was in the world, there was a time when a boil developed on Ananda’s back. It kept getting bigger and bigger until it was red and swollen and filled with pus. This is an “ulcerative carbuncle”. It was swollen and red. This is what we today call a carbuncle. So, it became big and swollen and filled with pus. It was very painful, a bone-piercing pain! Thus, the Buddha invited a doctor who was famous there at that time. His name was Jivaka. When this famous doctor, Jivaka, saw the large boil on Ananda’s back, he decided that it needed surgery. The doctor said to the Buddha, “Venerable Ananda’s boil requires surgery, but the surgery will be very painful. Ananda cannot bear such a major surgery”. The Buddha told him, “Do not worry. Since surgery is necessary, you must start cutting”. But the doctor, Jivaka, still hesitated, holding the scalpel in his hand. He dared not proceed to make the cut. This was because Ananda was the Buddha’s dearest disciple. Ananda was always so gentle with everyone, so everyone respected and loved him. How could the doctor bear to cut him with the knife? Knowing the concerns of the doctor, how he could not bear [to operate], the Buddha told him, “You need not worry. When Ananda listens to the Dharma, he becomes extremely focused. You can treat Ananda without worries, for I will be teachings the Dharma. I am about to begin now, so Ananda cannot rest; he will be listening closely to the Dharma. Thus, you can put your mind at ease”. As the Buddha began teaching, Ananda sat very close, next to the Buddha. His head raised, he gazed up at the Buddha. He sat there very straight with his head up, peaceful and motionless. What the Buddha taught was how, in life, the body is inherently subject to birth, aging, illness and death, that the body is impure. Thus, we must contemplate it as such. However, when it comes to our wisdom-life, our wisdom-life, our Dharma-essence, is like a diamond. So, everyone felt at peace. Ananda felt at peace, and the doctor also felt at peace. The Dharma-essence is unmoving, like diamond; it is sturdy and indestructible. This is what He told them.

Ananda in particular gazed up at the Buddha’s magnificent appearance. As he listened to the wondrous sound of the Buddha’s Dharma, he felt his responsibility to take every drop of the Buddha-Dharma to heart. So, Ananda sat there, peaceful and motionless. Very quickly, by the time the Buddha finished teaching the Dharma, Jivaka had already cut open. The boil on Ananda’s back and cleaned out all the pus inside. After cleaning out the boil, he applied a medicinal salve. When the Buddha finished teaching, Ananda was very grateful. The Buddha asked, “Does your back still hurt?” Ananda suddenly realized, “My back feels cool; I feel peaceful and free! Jivaka said to him, “Venerable One, I have already cleaned out the pus from your boil. I have moreover applied medicine to it. It should give no more problems.” Ananda suddenly realized what had happened “You have already treated me? I did not feel a thing! Thank you!” He was grateful to the Buddha for using the Dharma to treat his heart and to the doctor for using his medical expertise to treat his body. So, Ananda was filled with gratitude. Think about it; even though Ananda was so close to the Buddha, was so magnificent in his appearance and had such a healthy body, he nevertheless developed a boil, a boil that became so inflamed that it grew as big as a bowl, swollen and filled with pus. If he had not been treated by a doctor, he would not have been able to recover by himself.

So, when it comes to the Buddha-Dharma, it is not the case that just by listening, all of our misfortunes will disappear. “I listen to the Dharma, so I will never die; I will remain forever young. It is not like that! We are still subject to the laws of nature, still subject to our karmic retributions. Is there anyone who is not subject to physical pain and suffering? So, Ananda likewise experienced such illness and pain. The Buddha used this method to treat Ananda; he had him focus on listening to the Dharma. We can see the sense of responsibility Ananda had. It was because he felt responsible that he could listen so intently to the Dharma and take every drop of the Buddha’s teachings to heart. He forget about himself, entered a state where he forget about himself. This is why he need no anesthesia. Actually, they had no anesthesia back then anyway. They performed surgery without anesthesia. Their bodies were no different from ours now, so without anesthesia undergoing surgery was of course very painful. However, Ananda did not feel it. He completely forgot about himself. He felt so cool and refreshed as he took every drop of the Buddha’s teachings to heart.

Truly, [he had arrived at] the other shore of ultimate [understanding].” The Dharna-treasury, “the other shore of ultimate [understanding] was already in his heart. This was because he “accepted and upheld the Tathagata’s extremely profound Dharma-treasury”. His responsibility was to “safeguard the seeds of Buddhahood”. He wanted to protect the seeds of Buddhahood, the intrinsic Tathagata-nature. This is intrinsic to everyone, however, the Dharma is needed to awaken the intrinsic Tathagata-nature within any of us. [The Buddha did not teach] for the sake of a family or a country, but for the sake of the Tathagata-nature inherent in everyone in the world. He wished that everyone everywhere would be able to realize the Buddha-Dharma and accept the Buddha-Dharma. Once we take the Dharma to heart, we must put it into practice and go among people to bring purity to their hearts. He hoped for everyone everywhere to be able to attain the Buddha’s principles and awaken the Dharma-treasury that we all possess deep in our hearts. “Our goal is to move toward the Buddha-Vehicle and align ourselves with the source of the goal.

We uphold the Buddha’s Dharma-treasury; this is called the Tathagata-garbha, the principles of the Dharma-nature. He applied provisional and skillful means to let us enter the Buddha’s Dharma-treasury and arrive at the other shore of ultimate [understanding]. We must accept and uphold the Tathagata’s extremely profound Dharma-treasury and safeguard the seeds of Buddhahood. Our goal is to move toward the Buddha-vehicle, align ourselves with the source of the goal and enter the Buddha’s Dharma-treasury.
Our goal is to move toward the Buddha-Vehicle and align ourselves with the source of the goal.” The purpose of the Dharma is for us to take the Buddha-Vehicle. It is not just for us to have the Small Vehicle of Hearers or Pratyekabuddhas. No. We must form great aspirations and make great vows. Our objective must be to move toward the Buddha’s Great Vehicle Dharma. This is what we truly need to practice. only then can we attain Buddhahood; only then can we unlock the Dharma-treasury inside of our hearts. Then we can align ourselves with the source of the goal and enter the Buddha’s Dharma-treasury”. Here, “goal” refers to our objective. By returning to the direction of our intrinsic Tathagata-nature, we align ourselves with the source of the goal. where does this goal, the Tathagata’s Dharma-nature trace its source to? It is intrinsic to everyone. So, “entering the Buddha’s Dharma-treasury” means returning to our own awakened nature. This is what we must put our effort into. However much Dharma I teach, what I really want to tell you is that the nature of True Suchness is intrinsic to us all. I also want to tell you that the Dharma is not something we should seek only outside of ourselves. Seeking it outside is just a method. In fact, what we must use is our own efforts. When we train to master something, the master only teaches us the techniques. To fulfill our potential in the future, we must rely on ourselves. It depends on us to know how to complete the tool that we have learned to make. This is only a method. All we can seek outside ourselves is a method, while mastery is developed inside of ourselves. We want to learn, and once we learn it, we know the way to do it. We first learn other people’s methods, but then we ourselves develop many more methods that we can use ourselves as well as teach to others. The same is the case for the Buddha-Dharma. So, we must all put in effort to experience this ourselves.

The previous sutra passage stated, “After making offerings to 6.2 billion Buddhas and protecting and upholding the Dharma-treasury, you will attain Anuttara-samyak-sambodhi”.

This is the responsibility Ananda took on. He will attain Buddhahood in the future, but to attain Buddhahood, throughout the process, he will still have to make offerings to 6.2 billion Buddhas. This will take a very long time, but will ultimately result in him attaining Anuttara-samyak-sambodhi. These 6.2 billion Buddhas, as I also spoke about yesterday, when understood in terms of our minds, actually represent the 62 Views. They refer to our perspectives and our ignorance. Yesterday, I explained this to everyone in great detail. When it comes to our perspectives, in the course of each day, we go through form, feeling, perception, action, consciousness. Think about it, form, feeling, perception, action, consciousness, the Five Aggregates, each contains four kinds of perspectives. 5 times 4 makes 20. For each of these 20, there is the past, present and future. 3 times 20 makes 60. On top of these 60, we then add the two views of eternalism and nihilism. All these views, these perspectives, make us accumulate all sorts of ignorance. There are also dust-like afflictions that wreak mischief throughout all this. The Buddha wanted us to realize how the Five Aggregates are found in our body and mind and in everything we encounter in our daily living. We must put in effort to experience this. This is all very close to us. Actually, even when extended to 6.2 billion [views], it is all actually right around us. Lifetime after lifetime, we keep turning within the scope of [our views]. Lifetime after lifetime, we keep roiling in all this ignorance, in the turbulent world of temptations. Thus, we have so much ignorance and so many afflictions. If we eliminate these afflictions and ignorance, we will be able to attain supreme, universal and perfect enlightenment. We must all put in effort to realize this.

The nest sutra passage goes on to say, “You will teach and transform 20 trillion Bodhisattvas, as many as the Ganges’ sands, enabling them to attain Anuttara-samyak-sambodhi. Your land will be called Forever Upright Superior Banner.”

He will need to teach, “teach and transform 20 trillion Bodhisattvas, as many as the Ganges’ sands”. This means that he will go out to inspire everyone to form great aspirations and make great vows, to turn from the Small to the Great. By turning from the Small to the Great, anyone can become a Bodhisattva.

You will teach and transform 20 trillion Bodhisattvas, as many as the Ganges’ sands: Those with the capabilities to be transformed will be as many as the Ganges’ sands. They will all attain Bodhi.

So, “Those with the capabilities to be transformed will be as many as the Ganges’ sands”. Ananda will continually teach them. From the Small Vehicle teachings, they will turn to the Great Vehicle Dharma. All those who previously had been stuck in seeking only their own benefit will turn to the Bodhisattva-path of saving sentient beings. There will be so many people like this, 20 trillion, as many as the Ganges’ sands. That many people “will all attain Bodhi”. All of them will be able to awaken to Bodhi.

Enabling them to attain Anuttara-samyak-sambodhi: He will enable them to attain supreme, perfect and universal enlightenment. They will accept the teachings and cultivate the causes. After attaining the fruit of Buddhahood, they will teach and transform sentient beings, enabling them to cultivate the causes and attain the fruit.

He will “enable them to attain Anuttara-samyak-sambodhi”. He will lead them all to attain supreme, perfect and universal enlightenment. “They will accept the teachings and cultivate the causes”. These people will be able to accept the Buddha’s teachings. Moreover, after attaining Buddhahood, these people, these Bodhisattvas, will be able to form great aspirations and practice the Great Vehicle Dharma to save and transform sentient beings. Earnestly accepting these teachings is their cause. For those who receive the teachings, their spiritual practice is the cause. The causes created by their spiritual practice will be to be just as mindful as Ananda; they will single-mindedly accept and uphold the Buddha-Dharma. This way they too will gradually be able to attain the fruit of Buddhahood. After attaining the fruit of Buddhahood, they will still be able to transform sentient beings. This is passing on the teachings. As Ananda engages in practice to attain Buddhahood, throughout lifetimes of [listening to] teachings by the Buddha’s side, he will continuously spread the Buddha’s Dharma-treasury among people, helping everyone accept it. Those people will accept the causes for Buddhahood. After engaging in spiritual practice accordingly, they will likewise attain the fruit of Buddhahood and then again go on to teach others. Thus, this will “enable them to cultivate the causes and attain the fruit”. This is how the teachings are passed down. We must be very mindful in realizing this.

A seed may be very small, but once this tiny seed falls to the ground it becomes a giant tree. Such a bit tree will continually blossom and continually bear fruit. The seeds from these fruits are then continually spread across the ground. Those tiny seeds then again become large trees, again bear fruit and continually spread like this. This is the same principle. After attaining Buddhahood, Ananda will be called, “Mountain-Ocean-Wisdom Free Unhindered King Buddha and his land will be called, Forever Upright Superior Banner. Your land will be called, Forever Upright Superior Banner.

Your land will be called, Forever Upright Superior Banner: It is called Forever Upright Superior Banner because he uses the Tathagata’s superior truth to guide sentient beings. His land is named according to the Right Dharma and this is what people in the land take refuge in. It is like banners hung in a brahmakestra that make those who see them give rise to reverence.

So, “He uses the Tathagata’s superior truth”. [He uses] the Tathagata’s superior principles to guide sentient beings. After he attains Buddhahood, he will needs to guide sentient beings. “His land is named according to the Right Dharma”. It gets its name from the Right Dharma. His future land will be called Forever Upright Superior Banner. “This is what people in the land take refuge in”. This is like how monasteries or temples fly flags and banners or how, when they hold Dharma-assemblies, they put up banners outside that flutter in the wind. When people see these from afar, they know there is a Dharma-assembly there, that there are spiritual practitioners there who are teaching the Dharma. In “like banners hung in a brahmaksetra,” a brahmaksetra is a temple. In ancient India, when there was a Dharma-assembly, they would fly banners in the air. They still have these in India today. “Those who see them give rise to reverence”. When people saw these, they felt very joyful. After Ananda attains Buddhahood in the future, his land too will be like this. We need to be very mindful regarding this and put effort into understanding it.

So, “According to customs in the Western Regions, those who excel in expounding the teachings…”. The Western Regions refers to India. In ancient India there was a custom where, after a debate was over, whoever won the debate would receive a banner, a “superior banner, “which they would hoist there.

According to customs in the Western Regions, those who excel in expounding the teachings always hold a superior banner. This shows their wisdom is excellent and superior. Venerable [Ananda] was very learned and his understanding was superior in all things. So, the land he will abide in is named Forever Upright Superior Banner.

Actually, when we here have competitions, whether soccer games or other kinds of competitions, the winners will hold up a banner to show that they are the winners. This is the same principle. [In India] it was a symbol to show their “wisdom is excellent and superior”. When this symbol of a country’s superior victor is seen by people, everyone gives rise to joy and respect. Venerable Ananda was very learned “His understanding was superior in all things”. He was very learned. No one was more learned than him, for he was always by the Buddha’s side. Every day and every night, the Dharma the Buddha taught and the rules He set up for living were all absorbed into his mind, into his storehouse consciousness. So, Ananda was very learned, his understanding superior in all things. He had heard more than anyone else, so “The land he will abide in is named Forever Upright Superior Banner”. The Buddha-Dharma is actually always all around us. The Dharma may sound very profound to us, but is actually always there inside of us. True Suchness is also always there inside of us. The Dharma is everywhere in our daily living, in the Five Aggregates of form, feeling, perception, action and consciousness. In our daily living, we can feel it at any time, in the things we come in contact with, in our feelings, our thinking and so on. It is all in our lives. Actually, the Buddha-Dharma is able to explain how these things intrinsically are part of each other, converging and acting together. This is what the Dharma teaches us. So, I hope that all of us will mindfully seek to comprehend the Dharma. See, in such a short time, how many earthquake were there? The earth and its principles are impossible for us to fully comprehend, but as soon as there is an imbalance, once [the earth] begins to move, we immediately feel it. In this feeling, the “form” is the earth, and our perception is the “feeling”. So, when we talk about “form,” we refer to everything we see outside of ourselves. Whatever shapes these things have, when our mind sees them and comes into contact with them, each thing gives rise to different feelings, which are all mixed together. If we can start in our daily living and realize how the Dharma functions, our understanding will then naturally deepen; we will penetrate deeper into the principles. This requires us to always be mindful!

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