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 20171019《靜思妙蓮華》 (第1200集) (法華經•法師品第十)

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20171019《靜思妙蓮華》  (第1200集) (法華經•法師品第十) Empty
發表主題: 20171019《靜思妙蓮華》 (第1200集) (法華經•法師品第十)   20171019《靜思妙蓮華》  (第1200集) (法華經•法師品第十) Empty周四 10月 19, 2017 12:24 am

20171019《靜思妙蓮華》 昔緣不墜 理性常在 (第1200集) (法華經•法師品第十)
 
「如與醒人繫珠或聞不解,如與醉人繫珠求生艱難;大通塵點劫前法華宣化,此與十六王子覆講傳承。化城引昔緣之不墜,繫珠明理性之常在。喻有大器卻甘作小智人。」
「咸於佛前聞妙法華經一偈、一句、乃至一念隨喜者,我皆與授記,當得阿耨多羅三藐三菩提。」《法華經法師品第十》
「佛告藥王:又如來滅度之後,若有人聞妙法華經,乃至一偈、一句,一念隨喜者,我亦與授阿耨多羅三藐三菩提記。」《法華經法師品第十》
於佛滅度後有能受持此妙法之人,即名法師。佛滅度後,有能聞法即心歡喜、受持、說法者。
佛告藥王,又如來滅度之後:以上表明佛在世時,及至顯示滅度之後。
若有人聞妙法華經,乃至一偈、一句,一念隨喜者:聞是經一偈一句、一念之間起隨喜者。以四句為一偈,一偈之力,尚能如是一念隨喜者。
我亦與授阿耨多羅三藐三菩提記:我皆與授成佛之記。
我亦與記者:未來聞法極少,佛亦懸遠記之。
正顯此經,無論現前滅後,但得聞經,一言之下心地開通,一句之中義天朗曜,如與醒人繫珠。或聞不解,不知未信者,如與醉人繫珠。
此與十六王子坐道場覆講,如一板脫出,故現在今日之得珠,是過去沙彌之繫珠,今日之繫珠,又未來弟子得珠之地。

 
【證嚴上人開示】

「如與醒人繫珠或聞不解,如與醉人繫珠求生艱難;大通塵點劫前法華宣化,此與十六王子覆講傳承。化城引昔緣之不墜,繫珠明理性之常在。喻有大器卻甘作小智人。」
 
如與醒人繫珠
或聞不解
如與醉人繫珠
求生艱難
大通塵點劫前
法華宣化
此與十六王子
覆講傳承
化城引昔緣之不墜
繫珠明理性之常在
喻有大器
卻甘作小智人
 
這段,就是要向大家再提醒,再提醒於〈化城喻品〉,我們人人本性無始以來,塵點劫前,本性就是一直常在。我們的真如本性與生俱來,無始無終。《法華經》,佛陀慈悲,一直要提醒我們,提醒我們人人本具佛性,希望我們人人要善用。「如與醒人繫珠」,就如像清醒的人,來,我給你一顆寶珠,你接到這顆珠,你要好好去體會、去了解,我們各人身中都有一顆寶珠在,我們的真如本性;但是我們就是這樣,累生累世都受無明覆蔽。所以我們自己身中有一顆寶珠,我們不知,寶珠價值連城,很值錢,但是只是羨慕別人有寶珠,其實自己內藏著寶珠,卻是自己不知道。
 
就如我們聽法,我們既然有心聽法,卻是聽,沒有去求解,不肯好好用心去體會。佛法,為什麼會說日常生活,都沒有離開佛法?我們自己問自己,日常的生活中,我們的腦海中浮現出幾次,「這就是與法會合」?其實,生活的方法,與我們佛法是沒有脫離的,沒有脫離佛法,我們在聽佛法,日常生活中卻是不解佛法。這我們就要很用心來反省,反省我們為什麼明知人間佛法,佛法不離人間,諸佛在人間成,明明佛法就是在我們的生活中,偏偏我們不知、不解,聞而不解。哪怕是在聽,「知道啦,知道啦,不過我沒有很了解」。人人本具真如,我們不知道,我們自己這個真如本性,原來是跟著我們累生累世,無始無終,就是不斷,只是堪嘆人生一念無明,惹來了煩惱。就是因為煩惱,引起了我們的動作,去造作業力因緣。有了因緣業力,所以就牽引,牽引我們由不得自己,四生六道這樣在輪轉,讓我們由不得自己。這就是我們凡夫自己要自省悟,自己要自省,自反省。
 
明明自己心懷寶珠而不知,就像在聽法,聽了就過去了,聞而不思,不思哪有辦法修呢?聞、思、修,聽,就要用心思考,日常生活中,心不離法,法不離佛,佛法本具在我們的日常生活中。我們若能這樣,心中有佛,行中是道場,佛法道場是在我們日常生活中。但是我們沒有去用心,或聞而不解,也如「與醉人繫珠」。醉人,他已經喝醉了,放一顆珠在他的身上,卻是他又不知道,就是「求生艱難」。連城的寶珠在身上,卻是這樣輾轉顛沛,到底他的生活,還是同樣在貧窮中,求生艱難。這就是要說大通智勝佛,在〈化城喻品〉時。大通智勝佛離釋迦佛,已經是塵點劫前的事了,釋迦牟尼佛他就是講起了,很無法去算計的時間之前,用塵點劫來譬喻,那時「法華宣化」,大通智勝佛在那時候,就開始講《法華經》了,講《法華經》之後入靜室去,開始就由十六王子,來覆講《法華經》,傳承這一乘大法,那就是《妙法蓮華經》。
 
《妙法蓮華經》是從塵點劫前,就已經開始講說了,不是釋迦佛才講《法華經》,這是在很久很久以前,十六王子繼續傳法,傳承教法,讓大家更加,記憶更深一點。那就是在〈化城喻品〉那時候,引起了過去過去,佛陀講述了大通智勝佛時,那時候。我們就知道,《法華經》已經自古以來,也是無始無終,與我們的真如本性是同在,是天地宇宙萬物真理,也是同存同在。這就是我們自己有與天體合一,與法華同時,就是真如本性,全都在,並沒有損失了,卻是我們不了解。繫珠,譬喻身上有這顆珠,那就是理性常在。道理,人人的真如本性,這全都是常在,只是我們人,人人都是有大器,人人都可成佛,只是我們眾生自甘墮落,就不願意「聽法之後,我要趕緊聞、思、修,依法修行」、「聽了之後體會、力行,還能傳承,傳法,入人群去教化眾生」。人人都可以啊,都有這個良能,都有這個本領,人人都是有大器,人人都可成佛,只是我們眾生,自甘墮落,就不願意聽法之後,我要趕緊聞、思、修,依法修行,聽了之後,體會、力行,還能傳承、傳法,入人群去教化眾生,人人都可以啊,都有這個良能,都有這個本領,人人都有大器,是我們自己自甘作小智人。
 
大家只是很想要獨善其身,不希望面對著大乘行菩薩道,入人群去,這實在很可惜。人本來就有,有這個本性、有這個本領,卻是我們自己不願意去接受,只要我們有深心信解,沒有我們做不到的事情。好好相信,佛陀的教法就是這樣教我們,我們若能去除懷疑的心,從心生起了很深的根,往下扎根,往上自然就茂盛,這就是「上求下化」。菩薩道一方面要求,一方面要供應,能夠說,說我們所了解的法,說我們所做過的。
 
就像幾天前,我們的清修士,去參加那個(十三屆聯合國衛塞節全球佛教)論壇,大家都用理論在論壇上在說話,卻是我們是用,「說我所做的,做我所說的」,我們有憑有據、有實,將這個法用在人群中,人群的苦難,用這個法去拔除眾生的苦難;人生在迷茫,用這個法去引導他,歸入菩薩道上。用真實法去說我們看到的、我們聽到的、我們做過的、我們說過的這些東西,這樣有憑有據,這些道理不是空無體相的道理,將這空無體相,有種種的事、物、人,就能拿來作譬喻。
 
所以,佛陀講經裡很多都是譬喻,用譬喻來解釋,用「因緣果報」來分析,這不就是無形的道理,就要用有形的人事物來解釋才會清楚。這樣就能證明,證明法是要讓我們人間用的,無形的道理讓我們了解,就是希望我們走入人群中去,有豐富的方法去度眾生,「有法度眾生」,這就是道理。
 
就像在南部,有一位王居士,王寶裕,他就是還年輕,他本來就是只當個,人家的店員而已,但是他很上進,所以他的董事長看到他做這樣,飯店裡管理行李,客人若來了,行李如何幫人家管理好,就只是這樣而已。董事長一直看這個年輕人,這麼的殷勤,這麼的老實,心很寬闊,常常都是笑咪咪,不與人計較,很肯勞作,所以董事長發現到這個人才,將他叫來身邊,作為董事長的特別助理。一段時間,很被人,大家讚歎,但是他也還覺得:這飯店的生活,不是他理想中想要的,希望能與社會大眾,有接觸的機會。所以後來,他很上進,去補習英文,也去當英文老師。
後來,他覺得還可以,再更廣大的大眾接觸,所以他就去當,廣播電臺的主持人,這時候,在廣播電臺也有九年的時間。一直到二0一四年,本來那段時間他就是會員了,只是有人邀他來參加慈濟,他都說:「好啊!好啊!找時間。」所以時間這樣就過去了,一直到了他在一年的母親節,應該是二0一三年的母親節,他無法回去與媽媽過母親節,他就在廣播電臺裡,就這樣叫著媽媽:「今天是母親節,我無法回去陪伴您,就在這個地方,在廣播電臺裡讓人點歌,感恩媽媽。」就這樣來作為對媽媽的思念。在這當中被一位計程車司機,就是我們的慈濟人,聽到了,廣播電台在播出,計程車司機聽到了,開始覺得這位廣播電台的主持人,很有孝心,那時就是我們將要浴佛了。司機,我們這位慈濟人,就打電話跟他聯絡,說:「我們將要浴佛了,你這麼思念媽媽,慈濟浴佛是三節合一,為你的媽媽求福,邀你來參加浴佛節,來浴佛。」就開始參加去了。進到這浴佛的大道場裡,他深深受到震撼,就這樣開始走入慈濟來,開始決心。在慈濟裡,覺得人群中做好事,這麼多師兄師姊,大家所做的是為天下人間,這與大眾所接觸的因緣,機會很多,可以與大家結很多好緣,所以聽法、見習、培訓,開始這樣很精進。

後來他就將他的工作辭掉,專心投入慈濟裡面。他在培訓這當中,他的聽眾就有六個人,應該是八個,真真正正進來受證的有六個。這就是入人群度眾生,現在常常若是有大場的活動,他很活躍,都出來當主持人,真的是用心哦!這本來就是大器,只要他有志,有志願,他能從小而為大。他的志願本來就是大志願,發大乘心,要入人群,與人群結善緣,所以他也就要從聲聞而緣覺,這樣從小為大,從管理飯店的行李員,一直做到董事長的特助,特助,然後又希望能跳脫出,這種飯店的生活,能很自由與大眾結善緣,所以他願意去補習,去學英文,同時當老師,然後去當廣播電臺的主持人。

 
這樣,他的聽眾很多,所以他就開始在呼籲茹素,就去推廣素食,就將他的聽眾,全部都再招攬回來,開始一個什麼咖啡什麼會?(朋友聚會、咖啡廳、便利超商、夜市……生活所經之處,都是王寶裕勸募的好地方)總而言之,年輕人,現在才四十多歲而已,真的是心中有大志,立大願,自然他入人群中度眾生不困難。他說:「我平常就是說我所做的,做我所說的。師父這樣說,日常生活中無不都是道場。」是啊!將法拿去用,用在生活中,用在人群中,用法度眾生,有法度,不是無法度。
 
眾生現在需要的,就是人人發大心來淨化人心,這是現在非常迫切的時機。佛陀說過《法華經》,不是在釋迦牟尼佛時開始說,是過去的塵點劫前,大通智勝佛的時代。佛佛道同,每一尊佛出世,最後必定要講完《法華經》,讓人人知道,身中有一顆寶珠,聽法,讓你們知道,給你們的寶珠。已經給我們的寶珠了,我們有用它嗎?我們不用它就不解,我們有在用,這顆寶珠能夠增長我們的慧命,豐富我們的慧命,而我們就是沒有在用它,就像那位醉酒而臥的人,在我們的慧命中還不夠豐富。所以我們要用心,我們人人,都有很豐富、價值連城的寶珠,要用心啊!
 
來,看前面的(經)文:「咸於佛前聞妙法華經一偈、一句、乃至一念隨喜者,我皆與授記,當得阿耨多羅三藐三菩提。」
 
咸於佛前
聞妙法華經
一 、一句
乃至一念隨喜者
我皆與授記
當得阿耨多羅
三藐三菩提
《法華經法師品第十》
 
「這八萬大士,藥王啊!有看到吧?了解嗎?八萬大士,雖然沒有常常在聽經,雖然……但是,只要他能聽到,在佛前聽到,《妙法蓮華經》一偈」,一偈就是四句為一偈,「或者是一句,一句,乃至一念,心起一念歡喜,有這樣的緣,種這樣的緣,我通通為他授記。」這就是一顆種子入心了,所以,佛陀他的慈悲就是這樣。
 
下面接下來的(經)文說:「佛告藥王:又如來滅度之後,若有人聞妙法華經,乃至一偈、一句,一念隨喜者,我亦與授阿耨多羅三藐三菩提記。」
 
佛告藥王
又如來滅度之後
若有人聞妙法華經
乃至一偈 一句
一念隨喜者
我亦與授阿耨多羅
三藐三菩提記
法華經法師品第十》
 
又再叫:「藥王啊!我在世時是這樣,只要他聽到一句一偈,一念隨喜,我會為他們授記。假使我滅度之後,若有人聽《妙法華經》,乃至一句一偈,一念隨喜,同樣我也會為他們授記。」那就是佛陀,佛陀是永恆,佛陀是無生無滅,佛的大覺永恆在人間。佛滅度之後,就如我們現在,佛陀已經肉身是滅度了,佛陀的大覺,法身還是常住。我們現在將佛陀的教法用在現在,不論是一句一偈,歡喜了、入心了,同樣能得佛加持。這就是表示我們人人有自性三寶,「心、佛、眾生,三無差別」,人人本具覺性,接受法,自性佛,這就是我們要去用心體會。
 
所以「於佛滅度後有能受持此妙法之人,即名法師」。
 
於佛滅度後
有能受持
此妙法之人
即名法師
佛滅度後
有能聞法
即心歡喜、
受持、說法者
 
佛陀開始這樣授未來的記,未來佛若滅度後,釋迦佛這樣說:「我若是滅度後,有人願意受持《妙法華經》的人,這個人的名就稱為法師,因為他依法受持而說法。」聽法入心,身體力行,去說法、去傳法,他就是稱為法師了。這是佛滅度後,若有人這樣聽聞法之後,心就歡喜了,就願意受持這個法,《妙法蓮華經》。這樣的人,以法為師,以戒為師,以法為師,為人師,為修法者之師。這就是我們要如何傳法,佛陀這樣為我們授記,授未來;就是我們的現在。我們若能將法入心,能去廣學,法,法中的精髓,法中的精髓,用在我們日常生活中,用在茫茫無明煩惱眾生,能讓他們依歸一條道路走,指導人的方向,這樣我們也是依法、說法、傳法的人。這是佛陀這樣為我們授記,在他滅度之後的我們的現在。所以〈法師品〉重在這裡,重點在這裡,希望人人要重視《法華經》,《法華經》是成佛之道,《法華經》是要讓我們了解,人人都能成佛,這就是讓我們人人,要身體力行的一條道路,讓我們走得出去的道路。
 
所以「佛告藥王:又如來滅度之後」,就是釋迦牟尼佛,滅度之後的時代。
 
佛告藥王
又如來滅度之後:
以上表明佛在世時
及至顯示滅度之後
 
那就是表示佛在世那時候,已經講《法華經》了,《法華經》七八年的時間,一直接近佛陀將入滅的時候了,所以就這樣不斷加緊口氣,一直期待人人重視《法華經》,重視聞、思、修,大家要身體力行在菩薩道上。所以這是佛在世時,一直到顯示滅度之後,他不斷就是希望加緊,讓大家知道這部經的重要性,要傳在人間的最重點、最迫切。因為《法華經》是佛陀的心懷,這部《法華經》,從成佛一直到最後暢演出來,這《法華經》。所以他會不斷這樣交代,期待人人要真正身體力行。
 
所以「若有人聞妙法華經,乃至一偈、一句,一念隨喜者」。就是這樣,聽到這樣的經,一偈一句、一念隨喜,能起歡喜心,這歡喜心。
 
若有人聞妙法華經
乃至一偈、一句、
一念隨喜者:
聞是經一偈一句
一念之間起隨喜者
以四句為一偈
一偈之力尚能如是
一念隨喜者
 
以四句為一偈,你們常常在拜經,四句為一偈,拜經偈,這你們都很了解。一偈就有一個很奧妙的法,用心,以四句一偈,是有一個完全的法,我們若能將這一偈記入心來,日常生活中日日一句,或者是日日一偈,於生活中去體會,應該天地宇宙萬法真理,沒有我們永遠都不知,應該我們都能去體會,佛陀用心良苦。
 
長行文之後就要再偈文重複,就是要讓我們記得,同樣的,法就是這樣重複再重複,就是要讓我們很熟,法入心,印在我們的心版裡,舉手投足、開口動舌,一切的行動,不離開在生活中的法,這是佛陀的慈悲,對我們的教育。看,《法華經》是這麼長,佛陀的慈悲,擔心我們生懈怠心,擔心這麼長的經,若是無心,要念到完、讀到完,能夠全部了解,沒有那個耐心,佛陀就趕緊告訴我們,只要你趕快聽,一句也好,四句一偈也好,聽出了你有興趣來,聽出了你能很體會了解,在日常生活中體會到,原來我這個生活,就是這四句偈裡面的法。這是期待人人,真的對這個法,那個種子布在我們的心地,布種在我們的心地,只要有種子進去,你就有因緣能再接觸到佛法。
 
就如剛剛說,年輕的王居士,雖然他當會員,雖然有人邀他,但是他當會員,已經有種下種子了,所以他有在聽,有在聽法,知道「行孝、行善,不能等」,入人群與人結好緣,這全都知道了。因緣一成熟,在這母親節期間,主持電臺時,這樣感恩媽媽的一首歌,對媽媽的這分母親節的思念,因緣啊,正好被我們的慈濟人聽到。這位開計程車的慈濟人,他本身是在洗腎,後來他們認識之後,王居士(寶裕)被他感動到了,覺得:像這樣身體不好,要自力更生,又在開車,又是一直將師父的法,與乘客分享,又是能接引他進來慈濟,他被他感動了。這就是叫做因緣。這一句一偈無不都是種子,無不都是因緣,所以說,「一句一偈之力,尚能如是一念隨喜者」。就是這樣,聽到一句、一偈,聽到了,歡喜。我們若是向別人說一句一偈,也沒關係啊,讓人家聽了就歡喜,來隨喜,這也是在布種子,當凡夫心地的農夫,也很好啊!一念種子播種在人家的心地裡。
 
「我亦與授阿耨多羅三藐三菩提記」。
 
我亦與授阿耨多羅
三藐三菩提記:
我皆與授成佛之記
 
只要人人一念心接受這個法,哪怕是短句,一偈或者是一句,就能啟發人的心對法的歡喜,這樣的人,佛陀就開始為他授未來成佛的記,那就是人人都可稱為法師。所以我們現在若看到出家人,都稱他為法師,是不是有在將法,布種在眾生的心裡呢?出家人稱為福田僧,希望我們人人自己自耕福田,將我們的心地煩惱、無明去除。佛陀這樣說,去除煩惱,眾生來播種子,種一個福,這樣叫做福田僧。福田僧就要有法給布施的人,這樣互相耕耘心地,眾生的心地,人人應該都要,當眾生心地的農夫,來耕耘淨化人心。佛陀這樣教育我們,希望我們人人法要入心。
 
所以,佛陀說,「我亦與記」,亦與授記,為他授記,這就是未來,聞法雖然是很少,但是「佛懸遠記」,也會為他授未來很長久的記。
 
我亦與記者:
未來聞法極少
佛亦懸遠記之
 
就如二千,那些弟子,可能這二千弟子,他們的心也還未發大乘心,卻是佛陀也是為他們授記。在〈法師品〉開頭,向藥王菩薩說,汝見八萬大士否?有看到八萬大士嗎?這八萬大士在哪裡呢?天龍八部,以及人間求聲聞、辟支佛,求佛道者,就是有心的人,這些,佛陀通通為他們授記。當然,又為未來的眾生,同樣也是受這個法,佛陀也為他們懸遠之記,授未來很長久的記。我們現在可以持《法華經》,也是同樣,就是成為法師,可以持法、說法、傳法之師。
 
所以「正顯此經,無論現前滅後」。
 
正顯此經
無論現前滅後
但得聞經
一言之下心地開通
一句之中義天朗曜
如與醒人繫珠
或聞不解
不知未信者
如與醉人繫珠
 
不論是現在或者是未來,佛陀雖然是過去了,這部經永遠在人間,永遠在成就菩薩。所以,不論是現前或者是滅度後,這部經是永遠。「一言之下心地開通」。這樣一句話就讓人能歡喜,一段偈文就能讓人隨喜,改變人生的觀念。我們常常聽到翻轉人生,改變我的觀念,改變我的人生,過去的懵懂,現在腳踏實地,這全都是啊!這就是「一言之下心地開通」。只要我們聽,聽了之後落實在生活中,我們可以舉種種的譬喻,來與大家分享。
 
所以「一句之中」。整個開朗起來了,意義很大。天,就像天,完全天亮了、開朗了。剛剛大家精進早課,出來時天暗暗的,稍後我下來,你們向前面看,那就是天已經一片光明了,那就是時間過去。其實法聽入心,這樣就像一片天朗曜起來,完全天亮了,我們的心地光明。「如與醒人繫珠」,就如向清醒的人:「來!我給你一顆寶珠,你接到這顆珠,你要好好去體會、去了解。」「或聞不解,不知未信者,如與醉人繫珠」。光是聽法,不肯去解,不懂得相信,若這樣,與那個醉,酒醉的人,為他放寶珠在裡面,他也不知道,也還是很窮,這樣流浪街頭,所以說來,這此與十六王子的時代坐道場,覆講《法華經》,是一樣的道理。
 
此與十六王子
坐道場覆講
如一板脫出
故現在今日之得珠
是過去沙彌之繫珠
今日之繫珠
又未來弟子
得珠之地
 
所以我們要知道,佛陀無始劫以前,十六王子時代,我們已經就在他的座下聽過經,但是我們都沒有應用,而且又這樣累生世的無明。所以現在,「今日得珠」,我們現在今生因緣成熟了,我們又聽到經了,這就是「過去沙彌繫珠」。十六王子時,我們與他同時代,十六王子講的經我們有聽,早就為我們放寶珠在身上了。所以「今日之繫珠」,就是「未來弟子得珠之地」,今天我們聽的,那就是要再延續在未來。
 
各位菩薩,學佛就是要像這樣,要了解我們身中有寶珠,寶珠從過去無始以前,我們就已經有了。就如我們現在,聽法,每天聽,是不是日常生活中有在用嗎?若有在用,寶珠應用在日常生活,用得出來,布善種子,就一直延續(到)未來。這我們只要好好多用心!


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Explanations by Master Cheng-Yan
Subject: Past Affinities and Intrinsic Nature Always Exist (昔緣不墜 理性常在)
Date: October.19.2017

“If we fasten a jewel to a conscious man, the man may hear [us fastening it] but not understand. If we fasten a jewel to a drunken man, he would still have difficulty making a living. Great Unhindered Buddha, dust-inked kalpas ago, promoted the Lotus teachings. These were given to the 16 princes to expound again and pass down. The Conjured City is an analogy for how past affinities have not fallen. Fastening a jewel indicates that the intrinsic nature always exists. This means that we all have great capacities, yet prefer to be people of limited wisdom.”

This passage is to remind everyone about the Chapter on the Parable of the Conjured City, how everyone’s intrinsic nature has, since Beginningless Time, since dust-inked ago, continually and permanently existed. Our nature of True Suchness is intrinsic; it is Beginningless and endless.

In the Lotus Sutra the Buddha compassionately continued to remind us that we all intrinsically have the Buddha-nature. He hope that we all make good use of it. “If we give a jewel to a conscious man” is like [saying] to a conscious man, “Come, I will give you a jewel. When you receive this jewel, you must earnestly seek to experience and understand it. We each have a jewel within us, our nature of True Suchness. But we are like this, covered by ignorance life after life. So, there is a jewel within us, but we do not know that the jewel priceless, that it is very valuable; we only envy others for having a jewel. Actually, we have a jewel within us, but we do not know it. This is similar to when we listen to the Dharma. We are willing to listen to the Dharma, yet we listen and do not seek to understand it. We are not willing to earnestly and mindfully seek to experience it. Why do we say that the Buddha-Dharma is inseparable from our daily living? We should ask ourselves, “In our daily living, how often in my mind does the thought, ‘This is in accord with the Dharma’ appear?

Actually, the way in which we live is inseparable from the Buddha-Dharma. It is inseparable from the Buddha-Dharma, yet when we listen to the Buddha-Dharma, we do not understand it in the context of our daily living. This is something we must mindfully reflect on. We must reflect on why, though we clearly know that the Buddha-Dharma is to be applied to and is inseparable from the human world and that all Buddha attain Buddhahood in this world, though the Dharma is clearly in our lives, we still do not know or understand it. We listen but do not understand. Even if we are listening, [we say,] “I know, I know, but I do not really understand.” We all intrinsically have the nature of True Suchness, yet we do not know that this intrinsic nature of True Suchness has actually been following us life after life, without beginning or end; it never stops. However, unfortunately, in life, a single thought of ignorance stirs up afflictions, and it is due to those afflictions giving rise to our actions that we create the karmic causes and conditions. With the karmic causes and conditions, they lead us, so we do not have control. We transmigrate in the Four Forms of Birth and Six Realms in this way; everyone is beyond our control.

This is what we unenlightened beings need to come to realize ourselves; we must reflect on ourselves. Clearly, we are unaware that we have this jewel on our person. This is like when we listen to the Dharma. Once we hear it, we leave it in the past. We listen but do nor contemplate. If we do not contemplate it, how can we practice it? We need to listen, contemplate and practice. Once we listen, we must contemplate mindfully. In our daily living, the mind is inseparable from the Dharma, and the Dharma is inseparable from Buddha, so that Buddha-Dharma is intrinsically in our lives. If we can do this, then we have the Buddha in our minds, and there is a spiritual training ground in our actions. The training ground of the Buddha-Dharma is in our daily living. But we have not been mindful, or we listen, but do not understand. It is as if “we fasten a jewel to a drunken man. A drunken man is already intoxicated so when we put a jewel on him, he does not even know it. “He would still have difficulty making a living.” He has a priceless jewel and yet he continues to wander in destitution. His life remains one of poverty; he still has difficulty making a living.

This is about Great Unhindered Wisdom Superior Buddha. In the Parable of the Conjured City, [we learned] that Great Unhindered Buddha’s time was dust-inked kalpas before Sakyamuni Buddha’s. Sakyamuni Buddha talked about a time incalculably long ago, using dust-inked kalpas as an analogy. At that time, He “promoted the Lotus teachings. Back then, Great Unhindered Buddha had begun to teach the Lotus Sutra. After teaching the Lotus Sutra, He entered the meditation room, and the 16 princes began to expound the Lotus Sutra again, passing down the One Vehicle Dharma, which is the Wondrous Dharma Lotus Flower Sutra. The Wondrous Dharma Lotus Flower Sutra has been taught since dust-inked kalpas ago. It was not Sakyamuni Buddha who [first] taught the Lotus Sutra. Already, a very long time ago, the 16 princes had continuously transmitted the Dharma, passing down the teachings, so that everyone’s memories of it would be strong. That was the time told of in the Captor on the Parable of the Conjured City. The Buddha brought up the long past by describing the time of Great Unhindered Wisdom Buddha. So, we know that already in ancient times, the Lotus Sutra was beginningless and endless, coexisting with our nature of True Suchness. It coexists with the true principle of all things in the world. This means we have been one with the universe, been present in the Lotus Period; it means our nature of True Suchness has been fully present, never damaged or lost. It is just that we do not understand. The fastening of the jewel, the analogy of having a jewel on our persons, shows that our true nature always exists. The truth and everyone’s nature of True Suchness always exist. It is just that, despite all having great capacities and all being able to attain Buddhahood, we sentient beings are willing to let ourselves regress. We are unwilling to, after listening to the Dharma, quickly listen, contemplate and practice, too practice according to the Dharma. After listening, we must experience it and put it into action. Then we can inherit and transmit the Dharma, can go among people to teach had transform sentient beings. We are all able to do this; we all have this potential for goodness, all have this innate ability. We all have great capacities, but we are willing to just be people of limited wisdom. Everyone just really wants to benefit themselves. They do not wish to have to face the Great Vehicle and walk the Bodhisattva-path of going among people. This is truly a pity! People fundamentally have this intrinsic nature, this innate ability, but we are unwilling to accept [the teachings]. As long as we have deep faith and understanding, there is nothing we cannot do. We should earnestly believe this; this is what the Buddha’s teachings tell us. If we could eliminate our doubts and grow very deep roots in our hearts, let those roots extend deeply downward, then we would naturally flourish upward; this is to “seek the Dharma and transform others”. One the Bodhisattva-path, we must seek the teachings, and at the same time, we must provide for others and be able to expound the teachings we understand, speak of the things we have done.

For instance, a few days ago, some of our Pure Practitioners participated in an [international Buddhist] conference. Everyone was speaking about theories, but we go by [the principle] “say what we do and do what we say”. We have practical evidence and proof of how we apply the Dharma among people. When people are suffering, we apply the Dharma to relieve sentient beings’ suffering. For those who are lost in life, we apply the Dharma to guide them to return to the Bodhisattva-path. We use the True Dharma to talk about what we have seen, what we have heard, what we have done and what we have said. They are thus backed with evidence and proof. These principles are not empty nor without substance or appearance. For that which is empty and has no substance or appearance, we can use all kinds of matters, things and people to serve as analogies for it. So, the Buddha, in teaching the sutras, gave many analogies. He used these analogies to explain and used the law of karma to analyze things for us. This is because intangible principles require the use of tangible people, matters and things to be explained so that they are clear. This is how we can prove that the Dharma is for us to apply in this world. It helps us understand intangible principles in hope that when we go among people, we have abundant ways to transform sentient beings, “have the Dharma to transform sentient beings”. This is the principle.

For instance, in southern Taiwan there is a Mr. Wang Baoyu. He is still young. He originally was only a hotel employee, but he had a strong desire to advance, and the hotel chairman noticed the way he handled luggage in the hotel; when customers came, he helped them look after their luggage, and that was it. The chairman kept observing this young man, who was so diligent, honest, always smiling with an open heart, easy to get along with people and willing to work. So, the chairman found this talented man and kept him by his side, and he became the chairman’s executive assistant. For a while, he was praised by everyone, but he still felt that a life of [working] in the hotel was not what he wanted ideally. He hoped to have the chance to be in contact with the general public and more people. So, then having a strong desire to advance, he took English lessons, becoming an English teacher. Later, he felt that he could have roader contact with people, so he left to become a radio station host. And so, he was at the radio station for nine years. This lasted until 2014. He was already a donating member at that time, but whenever someone invited him to volunteer with Tzu Chi, ha always said, “Ok, Ok, when I find time. So, time passed like this, until one year on Mother’s Day, in 2013. He could not go back to celebrate Mother’s Day with his mom. So, on the radio, he told his mom, “Today is Mother’s Day, but I am unable to go back and be with you. So, I will be here in this place, in the radio station, and let people [call in and] request songs to thank our mothers.” He gave a tribute to his mother in this way.

At the time, a taxi driver, who was a Tzu Chi volunteer, heard him. Listening to the broadcast on the radio station, the taxi driver heard him and began to feel that this radio host was very filial. We were about to have a Buddha Bathing Ceremony, so the driver, a Tzu Chi volunteer, called to contact him and said, “We are about to have a Buddha Bathing Ceremony. You miss your mon a lot, and Tzu Chi’s Buddha Bathing [Ceremony] is also a [Mother’s Day cerebration]. [You can come] and pray for blessings. I would like to invite you to join the Buddha Bathing Ceremony.” This was how he began to participate. When he entered the large venue of the Buddha Bathing Ceremony, he was deeply moved. Thus, he began to get involved with Tzu Chi. He began to form a resolve. In Tzu Chi, he felt he was doing good deeds among people. There were so many brothers and sisters, and what everyone did was for the world’s sake. There were many conditions, many opportunities, to come in contact with people, and he could form good affinities with others. So, he listened to the Dharma, went through introductory and then advanced volunteer training and became very diligent. Later, he resigned from his job and wholeheartedly devoted himself to Tzu Chi. Over the course of volunteer training, six other [trainees] were his radio show listeners. Actually it should be eight, but there were six truly became certified. This is going among people and transforming sentient beings. Now, whenever there is a big event, he is very lively and always comes forward to be the host. He truly puts his heart into it!

He has always had great capacities. As long as he had the aspirations, he could go from the Small to the Great. His aspirations had always been great ones. He formed Great Vehicle aspirations; he wanted to go among people and form good affinities with others. So, he went from a Hearer to a Solitary Realizer, from the Small to the Great. He went from a bellman at o hostel, all the way to becoming an executive assistant to a chairman. Then he hoped to escape this kind of life working in the hotel and be able to freely form good affinities with more people. So, he was willing to take lessons to learn English, and he became a teacher. Later he served as a radio host. In this way, he had many listeners. So, he began to advocate for a vegetarian diet. He had his radio show listeners all get together and started some kind f coffee meeting. In any case, this young man, who is only in his 40s, truly had a great mission in mind and made great vows, so naturally, it was not difficult for him to go among people and transform sentient beings. He said, “I just usually say what I do and do what I say. This was what Master said. Everywhere in our daily living is a spiritual training ground.”

Indeed! We should take the Dharma and apply it, apply it in our living, apply it among people and use it transform sentient beings. We have the Dharma to transform them; it is not impossible. What sentient beings need now is for everyone to form great aspirations to bring purity to people’s hearts. It is a very pressing time now.

The Buddha said that the Lotus Sutra was not taught first by Sakyamuni Buddha. It was taught dust-inked kalpas before, during Great Unhindered Wisdom Superior Buddha’s time. All Buddhas share the same path. When a Buddha appears in the world, He must finish teaching the Lotus Sutra by the end [of His life], to let everyone know that they have a jewel on them. “When you listen to the Dharma, I let you know the jewel you were given. We already have this jewel, but have we used it? If we do not use it, we will not understand. When we use it, this jewel can develop our wisdom-life, enrich our wisdom-life. But we have not used it, so we are like the man who laid down drunk; we are still not rich in our wisdom-life. So, we must be mindful. We all have an abundance of invaluable jewel. We must be mindful!

Come, let us look at the previous sutra passage. “Upon all those present before the Buddha who listen to the Wondrous Lotus Sutra, if hearing one verse or phrase of it they give rise to a thought of joy, I bestow on all of then predictions of attaining Anuttara-samyak-sambodhi.”

These were 80,000 great beings. “Medicine King! Do you see them? Do you understand? Although the 80,000 great beings do not frequently listen to the sutras, if they are able to listen, to hear in the presence of a Buddha a verse of Wondrous Dharma Lotus Flower Sutra,” with a verse being four lines, “or one phrase and from one phrase they have even one thought of joy arising in their minds, as they have this kind of affinities, I bestow predictions on them all.” This is a seed that has entered their minds. So, this is the Buddha’s compassion.

The following sutra passage says, “The Buddha told Medicine King, ‘After the Tathagata enters Parinirvana, if there are people who hear the Wondrous Lotus Sutra, even one verse or one phrase, and give rise to a thought of joy, I also bestow on them predictions of Anuttara-samyak-sambodhi.’”

He called again, “Medicine King! During my time, if they hear one phrase or one verse and give rise to a thought of joy, I bestow predictions on them. If after I enter Parinirvana, someone hears the Wondrous Lotus Sutra, even one phrase or one verse, and gives rise to a thought of joy, I likewise bestow predictions on them.” This is the Buddha [talking]. He is everlasting, neither arising nor ceasing, and His great enlightenment is always in the world. After the Buddha had entered Parinirvana, as in our time now, though His physical body entered Parinirvana, His great enlightenment and His Dharmakaya are ever-abiding. We should now take the Buddha’s teachings and apply them [in our lives]. Whether it is one phrase or one verse, if we take joy in it and take it to heart, we can likewise receive the Buddha’s blessings. This represents the Three Treasures of our nature. “The mind, the Buddha and sentient beings are no different [in their nature].” Everyone intrinsically has an enlightened nature. [We must] accept the Dharma [and realize] the Buddha within us. This is what we must mindfully seek to experience. So, “After the Buddha enters Parinirvana, those who accept and uphold this wondrous Dharma will be called Dharma teachers.”

After the Buddha entered Parinirvana, those who accept and uphold this wondrous sutra will be called Dhara teachers. After the Buddha entered Parinirvana, there will be those hwo, hearing the Dharma, can instantly give rise to joy, accept, uphold and expound the teachings.

The Buddha began to bestow predictions for the future. Regarding the future, the time after the Buddha entered Parinirvana, as Sakyamuni Buddha said, “After I enter Parinirvana, if someone is willing to accept and uphold the Wondrous Dharma Lotus Flower Sutra, they will be called a Dharma teacher, because they will, according to the Dharma, accept, uphold and expound it. When one listens to the Dharma, takes it to heart, puts it into action, and expound and transmits it, one is called a Dharma teacher. This means, after the Buddha enters Parinirvana, if someone, after hearing the Dharma, becomes joyful and is willing to accept and uphold this Dharma, the Wondrous Dharma Lotus Flower Sutra, then this person will take the Dharma and the precepts as his teacher. When one takes the Dharma as one’s teacher, one becomes a teacher for others, a teacher of those who practice the Dharma. This is how we should transmit the Dharma. The Buddha bestowed predictions on us in this way, for a time in His future, which is our time now. If we can take the Dharma to heart, if we can learn extensively. The Dharma and its essence, the Dharma’s essence can be applied to our daily living. We can apply it among the many sentient beings who are ignorant and afflicted. To help them return to this path, to guide them in [their life’s] direction. In this way, we are also those who rely on, expound and transmit the Dharma. The Buddha bestowed predictions on us in this way, for our time now, after He entered Parinirvana.

So, in the Chapter on Dharma Teachers, this is the key point. He hoped that everyone values the Lotus Sutra. The Lotus Sutra is the path to Buddhahood. The Lotus Sutra is to help us understand that everyone can attain Buddhahood. It is a path that requires us to put the teachings into practice. It is a path we are able to walk. So, “The Buddha told Medicine King, ‘After the Tathagata enters Parinirvana….’” This refers to the period after Sakyamuni Buddha enters Parinirvana.

The Buddha told medicine King, “After the Tathagata enters Parinirvana”: The above describes the time when the Buddha was in the world and after He entered Parinirvana.

This expresses how, during the Buddha’s time, He had already taught the Lotus Sutra. In the seven to eight years of [teaching] it, He was getting near the time when He was to enter Parinirvana, so He constantly intensifies His tone. He kept on hoping that everyone would value the Lotus Sutra, value listening, contemplating and practicing. Everyone needs to put it into action on the Bodhisattva-path.

So, from the time the Buddha was alive, until after He entered Parinirvana, He constantly hoped to quickly help everyone know the importance of this sutra, the key point of transmitting it in the world; He felt most urgent about this, because the Lotus Sutra [contains] the Buddha’s original intent. The Lotus Sutra [contains His intent], from when He attained Buddhahood until He freely expressed it in the end. So, He repeatedly reminded us, hoping everyone would truly put it into action.

Thus, [it says,] “If there are people who hear the Wondrous Lotus Sutra, even one verse or one phrase, and give rise to a thought of joy….” They were like this. When they listened to this sutra, to one verse or phrase, they would have a thought of joy; they would give rise to a thought of joy.

If there are people who hear the Wondrous Lotus Sutra, even one verse or one phrase, and give rise to a thought of joy: this refers to those who hear one verse or one phrase of this sutra and give rise to a thought of joy. A verse is composed of four lines. The power of one verse is as much as that of giving rise to a thought of Joy.

A verse is composed of four lines. We often pay respect and prostrate to the sutra, the verses we make prostrations to are four lines each. These are things we understand very well. Each verse contains a wondrously profound teachings, so we should be mindful. A verse composed of four lines has a complete teaching in it. If we can remember this verse in our hearts, in our daily living, with one phrase every day, or a verse every day, we can experience [the truth] in our lives. Among the Dharma and all true principles of the universe, we should be able to know everything. We should be able to comprehend how the Buddha put His heartfelt effort into this. After the prose passage follow the verses that repeat [the teachings]. These help us remember. The same Dharma must be repeated like this, so that we are very familiar with it, so we can take the Dharma to heart and imprint it in our minds. Everything we de and everything we say, all of our actions, are all inseparable from the Dharma in our lives. This is the Buddha’s compassion and the Buddha’s teachings for us. Look at how long the Lotus Sutra is. The Buddha, with His compassion, worried that we should become indolent. He worried that with such a long sutra, we would not have the heart to recite and read it all the way through and understand it all, and understand it all, that we might not have the patience. So, the Buddha quickly told us, “You just need to listen right away. With even one phrase or one verse of four lines, what you hear can arouse your interest, and from what you hear you can realize and understand.” We can comprehend in our daily living that actually our lives are the Dharma in this four-line verse. He hoped everyone, with regard to this Dharma, would plant these seeds in the fields of our minds. As long as we plant the seeds, we will have the causes and conditions to encounter the Buddha-Dharma again. This is like what we just said about the young Mr. Wang. He was already a Tzu Chi member and people had invited him [before]. When he became a Tzu Chi member, he already planted the seeds in his mind. So, he listened to the Dharma and knew “Doing good and being filial cannot wait”. He had to go among people and form good affinities. He knew all of this but, once the causes and conditions matured, during Mother’s Day, as he was hosting the radio show, he asked people for songs thanking their moms. His missed his mom on Mother’s Day. These are causes and conditions! Our Tzu Cho volunteer just so happened to hear it. This Tzu Chi volunteer, a taxi driver, was himself undergoing dialysis. Afterwards, after they met, Mr. Wang was moved by [the taxi driver]. Mr. Wang felt that though the [taxi driver] was not healthy, the man wanted to be self-reliant, so the man drove a taxi and kept on sharing my teachings with his passengers. He was thus able to guide Mr. Wang to join Tzu Chi. Mr. Wang was moved by this man. This is what we call causes and conditions. Each phrase, each verse are all seeds; they are all causes and conditions. So, “The power of one phase and one verse is as much as that of giving rise to a thought of joy. This is how it is; even with one phrase or one verse, when they hear it, they are happy. Whether we speak one phrase or one verse to others does not matter; once others hear it, they are happy; they take joy in it. This is also spreading seeds. Being a farmer of the minds of ordinary people is very good too. [We can] sow the seed of a single thought in people’s minds. “I also bestow on them predictions of Anuttara-samyak-sambodhi.”

I also bestow on them predictions of Anuttara-samyak-sambodhi” I also bestow on them predictions of attaining Buddhahood. As long as everyone can, in a single thought, accept this Dharma, even a short phrase, one verse or one phrase, this can awaken the joy people have toward the Dharma. For these kinds of people, the Buddha began to bestow upon them predictions for the future, which means that all of them could be called Dharma teachers. That is why, when we see a monastic, at the start of the Chapter on Dharma Teachers. Has he spread the seeds of the Dharma in sentient beings’ minds? People who renounce the lay life are referred to as Blessed-field Monastics. I hope we cultivate our own fields of blessings and eliminate our afflictions and ignorance. The Buddha said that those who eliminate afflictions and help sentient beings spread the seeds and plant a blessing are called Blessed-field monastics. Blessed-field Monastics must have the Dharma to share with people who give [them alms]. Thus, they cultivate in each other’s minds, the minds of sentient beings. Everyone should be a farmer of sentient beings’ minds, cultivating purity to people’s minds. The Buddha taught us in this way, hoping we all would take the Dharma to heart. So, the Buddha said, “I also bestow on them predictions. He also bestowed predictions, bestowed predictions for the future. Although they had not heard much of the Dharma, the Buddha bestowed distant predictions, predictions for a long time into the future.

I will also bestow on them predictions: in the future, people will hear will hear only few teachings. The Buddha also bestowed on them distant predictions.

It is like those 2000 disciples. It could be that these 2000 disciples had not yet formed Great Vehicle aspirations, but the Buddha also bestowed predictions on them. At the start of the Chapter on Dharma Masters, He asked Medicine King Bodhisattva if he had seen the 80,000 great beings. Have you seen the 80,000 great beings? Where are these 80,000 great beings? [They were] the eight classes of Dharma-protectors and those in the world who sought to be Hearers and Pratyekabuddhas and those who sought the path to Buddhahood. For those who have the aspirations, the Buddha bestowed predictions on them all. Of course, for future sentient beings who would likewise accept this Dharma, the Buddha also bestowed distant predictions; He bestowed predictions for far in the future. Now, we can uphold the Lotus Sutra, which means we likewise can become Dharma teachers. We can be teachers who uphold, expound and transmit the Dharma. So, “This shows that for this sutra, whether during His manifestation or after His entering Parinirvana….”

This shows that for this sutra, whether during His manifestation or after His entering Parinirvana, once people are able to hear it, one verse will open their hearts and one phrase will illuminate their minds. If we give a jewel to a conscious man, the man may hear but not understand. Those who are unaware or have no faith are like a drunken man being given a jewel.

Whether in the present or the future, although the Buddha’s time has passed, this sutra will always be in the world, always helping people become Bodhisattvas. So, whether before, during His manifestation or after His entering Parinirvana, this sutra is always everlasting. “One verse will open their hearts.” One phrase can make people happy; one verse can et people rejoice and change their perspectives on life. We often hear about people turning their lives around, changing their perspectives and changing from the past confusion of their lives to being well-ground now. There are many such stories! This is how “One verse will open their hearts.” As long as we listen and, after listening, implement it in our lives, we can use all kinds of analogies to share this with everyone. So, “[with] one phrase, our minds open up entirely. The meanings are so great; [Our minds] are like the sky, completely illuminated and bright.

Just now, everyone was diligently practicing in the morning recitation. When I came out, the sky was dark, but after I finish later, look to the front and you can see the sky is already bright. This means time had passed. Actually, when we listen and take the Dharma to heart, it is like the sky becoming illuminated; our minds become radiant. “If we give a jewel to a conscious man,” it is like saying to a clear-minded man, “Come, I will give you a jewel. Once you receive this jewel, you must earnestly comprehend and understand it. The man may hear but not understand. Those who are unaware or have no faith are like a drunken man being given a jewel.” If we only listen to the Dharma and are unwilling to understand it, to believe in it, then we are like the drunken man. A jewel was put in his [clothes], but he did not know about it and remained very poor, wandering in the streets like that. So, it is like 16 princes’ era, when they sat at the place of practice, repeating the Lotu Sutra.

This is exactly like the 16 princes sitting in their places of practice. As they expounded the Dharma again. Thus, the jewel attained today is the one the novices gave us in the past. The jewel being given today is the cause for the attainment of future disciples.

So, we must know that beginningless kalpas ago, during the 16 princes’ time, we already listened to this sutra at the Buddha’s feet, but we did not apply it. Furthermore, we accumulated ignorance over lifetimes. Therefore, now “We obtain the jewel today.” The causes and conditions have now matured in this life, and we listen to the sutra again. This is “the [jewel] the novices gave us in the past”. During the 16 princes’ time, we were in the same period as they were. We listened to the sutra the 16 princes taught, and they had already given us a jewel before. So, “The jewel being given today is the cause for the attainment of future disciples. What we hear today will continue in in the future.

Dear Bodhisattvas, as Buddhist practitioners, we must be like this. We must understand that we have this jewel on us. From before Beginningless Time, we have already had it. This is just like now; when we listen to the Dharma every day, are we applying it in our daily living? If we are using it, if we make use of the jewel in our daily living, we should be able to spread seeds of goodness and thus continue on into the future. This is so as long as we are always mindful!

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