Would you like to react to this message? Create an account in a few clicks or log in to continue.



 
首頁首頁  相冊相冊  會員註冊會員註冊  登入  

 

 20171207《靜思妙蓮華》開方便門 示真實相 (第1235集) (法華經•法師品第十)

向下 
發表人內容
月亮
版主
版主
月亮

文章總數 : 24246
年齡 : 67
來自 : 台中
威望 : 1650
注冊日期 : 2009-01-11

20171207《靜思妙蓮華》開方便門 示真實相 (第1235集) (法華經•法師品第十) Empty
發表主題: 20171207《靜思妙蓮華》開方便門 示真實相 (第1235集) (法華經•法師品第十)   20171207《靜思妙蓮華》開方便門 示真實相 (第1235集) (法華經•法師品第十) Empty周四 12月 07, 2017 8:51 am

回頂端 向下
月亮
版主
版主
月亮

文章總數 : 24246
年齡 : 67
來自 : 台中
威望 : 1650
注冊日期 : 2009-01-11

20171207《靜思妙蓮華》開方便門 示真實相 (第1235集) (法華經•法師品第十) Empty
發表主題: 回復: 20171207《靜思妙蓮華》開方便門 示真實相 (第1235集) (法華經•法師品第十)   20171207《靜思妙蓮華》開方便門 示真實相 (第1235集) (法華經•法師品第十) Empty周四 12月 07, 2017 8:52 am

20171207《靜思妙蓮華》 開方便門 示真實相 (第1235集) (法華經•法師品第十)

⊙「於佛智水近,謂勤施功力;誓願求大乘,行是菩薩道;漸漸修學,悉當成就佛道。」
⊙「若未聞、未解、未能修習是法華經,當知是人去阿耨多羅三藐三菩提尚遠。」《法華經法師品第十》
⊙「若得聞解、思惟、修習。必知得近阿耨多羅三藐三菩提。」《法華經法師品第十》
⊙「所以者何?一切菩薩阿耨多羅三藐三菩提,皆屬此經。此經開方便門,示真實相。」《法華經法師品第十》
⊙所以者何?一切菩薩阿耨多羅三藐三菩提,皆屬此經:一切菩薩修菩薩法,皆屬此經之所統攝,不聞妙法,滯在權門。
⊙菩薩:一、通達智,二、隨念智,三、安立智,四、和合智,五、如意智。能覺夢而通達諸法之智。
⊙一、通達智:能覺夢而通達諸法之智。
⊙二、隨念智:能憶持過去事而不忘失之智。
⊙三、安立智:能建立正行而使他修習之智。
⊙四、和合智:觀一切法隨緣和合之智。
⊙五、如意智:隨意所欲而無不滿足之智。
⊙此經開方便門,示真實相:未說法華,三乘隔歷,方便門閉,各自修持,來至法華,開顯佛性,點前權乘,即菩薩道。認僕為子,方便門開。會諸漸教同入圓頓,示一切人,真實之相。
⊙言欲近佛智,必於是經,具足聞、思、修三慧,以是經於祕要方便之門盡己開闢,於一乘真實之相盡已顯示,所謂統攝群機投教,導歸究竟,出生一切菩薩阿耨多羅三藐三菩提,惟此經是賴。

【證嚴上人開示】
「於佛智水近,謂勤施功力;誓願求大乘,行是菩薩道;漸漸修學,悉當成就佛道。」

於佛智水近
謂勤施功力
誓願求大乘
行是菩薩道
漸漸修學
悉當成就佛道

我們從前面,在高原或者是沙漠中,行人口渴了,想要求水,到底哪裡有水呢?及時有地方就開始開井了。開井的人,就要懂得選地勢、選水脈,有水脈的地方,開,才真正能得到水。但是,有的人就是口渴,地底下有水,這個道理知道,但是不知道水脈在哪裡?卻是必定要鑿地開井,才能得到水。若是在高原上一直開,怎麼開還是一樣乾乾的土,這就知道再開下去,離水的距離還是很遠。這就是如我們,雖然有接觸到佛法,雖然也發心,願意聽聞佛法,也接受了,卻是接受有限,知道這一段對我有受用,我就一直在這段經文,或者是佛陀所說法的過程中,一時這樣接受。總而言之,接觸佛法必定要有耐心,而且要有甚深的信解,要長期這樣浸潤,來潤溼,這就是要了解佛法,必定要有耐心。要不然,說是世智辯聰,看起來這個人的智慧很高,「來、來,這段經文好好聽。」聽了,「我了解了,經很好,我願意接受。」就是一直接受在這一段經文。

若是告訴他,這段經文雖然是很好,但是還有比這段,佛陀教我們,如何脫離生死的方法。「是啊,生死固然苦,前面看來,知道,知道人生的苦諦,就是不知道苦諦來源,是從哪裡來。來,我願意再接受。」經文開始再深入了解,用心,真是苦,不是單純的苦,是很複雜,是心理的複雜的產生,從外面的境界來引人的根識,根與意識,去接觸外面的境,從意識招來歡喜與不愛,這種的分別。愛的,起欲心,追求、追求,對物質求無止境;對人也是一樣,愛的、怨的,我愛的,我想要求,沒有那麼順利啊。但是,我不愛的,偏偏就是一直靠近過來,或者是先愛,後來就起怨,當中又有因緣,將這個愛變成了複雜。三角形的、四方形的,總而言之,張起了愛的煩惱網。愛的煩惱網在那個地方纏著,心的無明、煩惱,又再這樣好幾人,在那裡牽纏不休,造作,就惹成了整個家庭,震驚社會,這種人與人之間的是非。

在媒體、報紙時時在報導,這就是人,不論是對物質,或者是對人類,人事物中去造作複製煩惱。造作複製,業力既成了,今生後悔,來生受苦。經文告訴我們的,引很多的譬喻讓我們知道,去了解這些,這些在人情世事,都聽得到、看得到,世間的是非,這都可以了解,佛經來印證這是在造業,這些人事來印證佛經的道理,所以彼此印證起來,真實不虛。我相信,我了解,苦集因緣非常的複雜,很微細。複雜的,如天地間所有的物質交叉複雜;微細的,就是從心,五根、五塵,引起了五識、六識、七識,造作回歸藏入八識裡,八識田中重重疊疊,無不都是在人事物根塵會合,愚癡、愚昧,所以去造作很多的業力,複雜。雖然知道了,卻是懂得要修行了,人生如何造作,到頭來還是苦空無常,幻化,短暫。既然知道了,自己就要趕緊修行。所以為了要修行,他就獨善其身,不敢再與外面的人,根塵、意識再到外面去混合,所以自己獨善其身,這就是他們認為最究竟。

所以這個「最究竟」,其實就像在那個還不知道水脈在哪裡,只是知道口渴需要水,帶著煩惱在修行,要得到水,也很努力,帶著煩惱在修行,就如在高原穿鑿,想要開井,還是很遙遠。若是有人引導我們,這個地方你怎麼開都沒有水,來,你要向前,方向要對準,水脈是在那邊。若有聽話,我們移一個地方,向人家指導我們的方向,去探水脈,這個水脈既然是在這裡,有經驗的人告訴我們,我們相信,我們開始用功,用功一直掘,井一直鑿,愈鑿愈深,愈掘愈廣,愈廣又愈深,慢慢地,也會看到溼溼潤潤的土。看到這種土,就開始證明了,是啊,地底下確定有水脈,既然有溼潤,就是有水,就要趕緊加功夫,不要停歇,把握時間,從這個有溼潤土的位置,趕緊再用功,殷勤施功,這樣看到泥了,有水,土才會成泥,會很歡喜。看到水將近了,這樣再用功下去,這樣應該就能見到,透徹清淨的水了。

在這個地方,文字上,已經很簡單就這樣展現出來。「於佛智水近」。已經看到泥,不只是濕土,是泥,離水就已經很近了,所以要趕緊殷勤精進,要施功力。我們若明知方向是對的,做的事情是對的,我們才得要把握時間,多用功去付出。所以,「誓願求大乘」。我們既然知道這是大乘法,佛法中求得了,我們所需要的慧水、法水,已經看到水的蹤跡,看到水的影跡出來了,因為土已經有泥,這就是表示水已經近了。所以我們要用功,方向不要再偏差,從這個方向加功,要再加功,施功出力,要再很用心。要再加功出力,知道方向,那是叫做大乘法,大乘法就是行菩薩道。大乘法就是要入人群,菩薩在人間中,菩薩是緣苦眾生,我們就應該知道,這就是方向。所以我們要堅定大乘的方向,身體力行菩薩道,自然我們就「漸漸修學,悉當成就佛道」。

凡夫,就是芸芸眾生得不到佛法,沒有那個因緣接觸佛法,或者是接觸來的是輾轉耳聞,也知道不要做壞事,因緣果報,他們都相信,在一般沒有真實接觸到佛法,但是他知道要求神,什麼神都求,他們也怕鬼,求神等等。所以要拜拜,心若有什麼的想要求的,他就是去求神,求讓我能得到,求子孫的功名,求子孫快要考試了,要讓他得到理想的學校;求,求,先生決定的事業,開始已經與人合夥去做了,趕緊去求,求得到賺大錢。像這樣求名,求利,無所不求,就是要求能得,得滿他的心願。不論怎麼求,什麼樣的心願都很複雜,在這五趣雜居,複雜的事情不斷這樣雜揉。若是想要求就發願,發願,我若是能得到,求能滿我的願,我就來還願,我就來點燈,我就來布施,我就來建寺,我就來參加等等。

或者是已經有因緣聽到佛法了,聽經,跟人家誦經,了解佛法,但是在這了解中也是一知半解,只是想要求得消災增福。佛法豈是這樣?不是啊,從佛陀的出生地,佛法的開始興盛,將佛法傳啊傳,佛滅度後,有人有心願,願意將佛法東傳。在中國,是一個很文明的國家,皇帝聽說,在西方的世界,印度就是在中國的西方,那個地方有高人,有貴人,有智慧人,所以想要去求。有覺者,覺者已經入滅了,現在他的法流傳人間,就要派人去求,所以往西求法。西方的人,有人發心,就如摩騰、竺法蘭,佛的《四十二章經》等,摩騰、竺法蘭,他們是在印度,他發心要來中國,這樣取到這部經,要來中國傳。經過了很多的辛苦,兩人這樣來到長安。知道了,皇帝知道了,已經這兩位高僧到了,所以白馬載著經、人,讓他們在白馬寺,安頓下來。

其實「寺」是中國古時候,就是在接待外賓的地方,因為國王、皇帝,對這經典來到中國,他用貴賓的招待,所以就這樣,將他們請入白馬寺裡。摩騰、竺法蘭開始在那個地方,將法這樣很耐心翻譯,這是一段的過程。所以,後來趕緊再興建,希望能更多人來譯經,來學法,來修行,後來這個「寺」的名稱,就成為修行的地方,專有的名稱,有這樣的過程來的。所以,佛法傳來到大陸,大家將佛法傳開了,開始要求。當然,佛法從印度,印度有各種各種的宗教,所以難免在佛法中,應印度人的信仰,這叫做方便,當然也有如何來護法,來信佛法,能夠得什麼樣的功德等等,這佛經裡都有這樣。所以變成了,漸漸的變化,只是要求一個如何消災免難,造福能得福,這就是佛法進到我們中國時,就開始慢慢演變,寺院慢慢一直興盛起來,修行者也愈來愈多,修行的方法就以各人的方法了,所以我們現在已經知道,佛法在這圓教中,我們應該要趕緊將這圓教的法,法增長智慧,人群是累積福,你一定要去付出,去解開人間的苦難,我們才能得到真實的歡喜,法喜,不是歡喜而已。得救的人歡喜了,用功,使人得救,我們安心,輕安自在,就是法喜。所以我們要用心。

「若未聞、未解、未能修習是法華經,當知是人去阿耨多羅三藐三菩提尚遠。」

若未聞 未解
未能修習是法華經
當知是人
去阿耨多羅
三藐三菩提尚遠
《法華經法師品第十》

對這經若沒有很用心去聽,聽了之後,又沒有用心深入了解,我們不肯深入了解,更無法將這個法入心,去用功思考深入。就像每天都這樣說,但是也有聽的人,有機會能與大家說話,但是就不曾去,引起經文中的道理,只說在人間事,沒有引起:「我今天聽這部經,說到什麼樣的道理,我們的法就是這樣,人間的苦難是這樣,菩薩的方法是這樣。」這就是因為我們沒有深心,入內心去修習。這個法若沒有在內心,你要與人說話,就沒有這個法的痕跡,就沒有這個跡,因為你法沒有入心來,自然在腦海中法就是空的。你所要想,今天是我要說的話,我就要說其他平時我所看的,這個法的那個足跡,沒有在你們的生活中。

這就是我們學佛,沒有真正「修習」,那個修再複習。我們雖然有在聽,雖然每天都問:「了解嗎?」「了解了。」了解之後,有在內心修嗎?有沒有內修?有在複習嗎?沒有。若有,這個法常常在腦海中,有機會我就要說。前面一段,不就是這樣說嗎?有機會就是要說,聞法者、傳法者、說法者,但是我們對這個法,《法華經》的法,就是沒有在我們的心裡,沒有在我們的腦海中,所以在我們的生活中,就沒有痕跡,這是同樣的道理。所以,「未能修習是法華經,當知是人去阿耨多羅三藐三菩提尚遠」,還很遠,還是在那乾慧地裡。世間的事都知道,但是真正經的內涵道理,我們不知。

「若得聞解、思惟、修習。必知得近阿耨多羅三藐三菩提。」

若得聞解
思惟 修習
必知得近
阿耨多羅
三藐三菩提
《法華經法師品第十》

我們若能用心,得聞、解,聽了之後,用心去體會、去了解,了解之後要思惟,聞思修,我們要好好思惟,思惟之後,我們要好好修習,要修、要習,再複習、再複習。聽了之後,複講再複講,不斷地複講。十六王子的精神,他們聽了之後馬上就開始複講,用很長久的時間在複講。這種複講,就是與未來要度的眾生結緣。我們應該聽,已經也是不斷反覆再反覆,每一品的大意,那個要點,我們是不是有這樣學過來呢?若是沒有,實在是可惜。修習,我們要思惟,我們要修習,能「得聞解、思惟、修習」,那就知道「必知得近,阿耨多耨三藐三菩提」。

「所以者何?」接下來的這段(經)文:「所以者何?一切菩薩阿耨多羅三藐三菩提,皆屬此經。此經開方便門,示真實相。」

所以者何
一切菩薩
阿耨多羅
三藐三菩提
皆屬此經
此經開方便門
示真實相
《法華經法師品第十》

是啊,再下來的這段經文,就這麼淺顯地告訴我們,我們在行菩薩道的人,就是屬於這本經裡,「一切菩薩,阿耨多羅三藐三菩提,皆屬此經」。

所以者何
一切菩薩
阿耨多羅
三藐三菩提
皆屬此經:
一切菩薩修菩薩法
皆屬此經之所統攝
不聞妙法
滯在權門

因為你要行菩薩道,菩薩道路都是在這本經裡面。所以,「此經開方便門,示真實相」。用很方便的門,引導大家進來,其實展現出來是真實相,因為最重要的,就是能到成佛的境界。所以,「一切菩薩修菩提法,皆屬此經之所統攝,不聞妙法,滯在權門」。我們若沒好好來聽妙法華經,我們還是停滯在「權」,就是方便法,還停滯在那個地方,還在高山,帶煩惱在用功,同樣的道理。

所以我們要知道,行菩薩道,有這五種智。

菩薩:
一、通達智
二、隨念智
三、安立智
四、和合智
五、如意智
一、通達智:
能覺夢
而通達諸法之智

菩薩要通達智,「能覺夢,而通達諸法之智」。不是在作夢了,現在應該都清醒了,不是在夢中的境界,是清醒的境界。「通達諸法之智」,所有的法,那個智境完全在這部經中。

二、隨念智:
能憶持過去事
而不忘失之智

第二是隨念智,「能憶持過去事,而不忘失之智」。過去的事情我們應該都記得,五十年前,什麼因緣,慈濟這樣因緣會合,很多很多因緣會合,今天有這樣的大團體在國際間。這就是要記得,不是今生此世,所做的一切,所發的願,我們初心莫忘,沒有將它忘掉;哪怕是過去生,我們要相信。佛陀不斷向我們說,過去累生劫來,這累生劫的布善種子,我們應該也要很相信。

三、安立智:
能建立正行
而使他修習之智

第三安立智,安立,我們「能建立正行,而使他修習之智」。我們建立了這個智,方法,將這個方法要如何來引導人?要引導人就要正信、正思、正解、正見,方向等等,我們要很用心,自己是要這樣走,也要使他,別人一條道路隨著我們這樣走,對的方向就是這樣走過。

四、和合智:
觀一切法
隨緣和合之智

第四和合智,「觀一切法,隨緣和合之智」。觀一切法,我們自己與別人,我們要真正用心觀,細觀這個法,這個法我們要很微細去了解,所以「一切法隨緣和合」。菩薩所緣,緣苦眾生,隨緣和合,我們能去引導。如(二0一六年)厄瓜多,它的一場(地震)災難,遙遠的地方,美國、南美洲,菩薩會合在那個地方,第二度再進去,因緣已經很成熟了。這種「一切法隨緣和合之智」,那些菩薩,已經在做這樣的事情了。

五、如意智:
隨意所欲
而無不滿足之智

第五如意智,「隨意所欲,而無不滿足之智」。這就是如意智。我們應該要好好用心,沒有錯誤的,我們不後悔,所以一切都是對的,該做的事情我們就是去做,不後悔,做得很滿足,很滿意。滿意就是無缺點,我們沒有做後悔的事情,就是無缺點,做得很滿足、很歡喜。這就是前面,我們行菩薩道有這五種智,我們可以信心、放心,行入菩薩道上,這也沒有什麼樣的困難啊!

所以,「此經開方便門,示真實相」。這部經開方便門,雖然說要我們即刻就能了解,了解我們人人,是與佛同等的佛性,每一個人與佛平等。因為我們本具佛性,我們有與佛同等的智慧,因為我們有如來本覺,這就是道理。普天,這宇宙天空,盡虛空遍法界的道理,無不都涵蓋在,這本覺真如本性之中。有我們的本覺真如本性,去體會天下一切萬物真理,我們有辦法,我們可以了解,只是厚厚的無明,一層層將我們蓋著。佛陀開方便門,就是將一層層這個無明,要讓我們打開,掀開一層一層的無明,用智慧水要洗淨我們的無明惑。我們不只是無明雜念多,又塵沙惑還是很多,所以,佛陀用種種方法開方便門,一直到現在示真實相。過去「阿含」的誘引,「方等」的過程,徹見「般若」一切皆空,不必執著的道理,這都了解了。我們這時,要將「阿含」、「方等」的過程,「有」的道理,一直只停滯在要如何斷煩惱,這樣不夠。或者是信因果觀,就是去造福、來求福,這樣也不行,不是這樣。

福要有「三輪體空」,這種福中有慧,你付出去了,沒有我一直是在布施你的人,也沒有這個布施的東西、種類,我都忘了,反正就是你需要時,我給你,你是誰,我也忘了,反正一切皆空。當你最需要時,我所有的,我就應該付出。這種無所求、無執著,這進入「方等」到「般若」,就開始有這樣。

但是,豈只是到這裡而已嗎?不是。佛陀要強調我們,成佛,將來你與我一樣。不只是知道你與我的關係,是知道天下,天地萬物,有形、無形,所有的真理完全收納。就像千年的大樹,就只是(源自)那顆種子,基因,這麼的微細。它不只是成就一棵大樹,大樹開花再結果,同樣再落地,種子再成就,變成了一座大樹林。這就是我們要透徹了解那基因,我們人人的本性,覺性,就是這樣,那就是理,一點點的道理,可以展開鋪天蓋地,無物不知、無事不徹、無理不曉,這就是覺悟。所以說,要如何能夠示真實相?就是在這一點點之中。所以說「此經開方便門,示真實相」,在我們的內心,「三世一切佛,一切唯心造」,就是要讓你知道,那「唯心」裡面,那一念,你看不到,但是應該要去體會覺悟,「覺」得到。

就像法,有味,不是薰法。就說:「是不是熏黑了?還是薰香來?」到底,我們薰法香,熏黑了呢?或者是真真正正,你已經聞到法的香了呢?我們的束柴,線香,在點的時候,你若是用一張白紙將它放靠近,那張白紙的跡痕就是變黃了,再久來就是黑了。但是香有留著嗎?香氣有留著嗎?沒有留著。同樣的道理,每天在聽法,那個法味有入心嗎?或者是坐久了,腳痠、腳痛,天氣熱,這樣的感覺而已呢?或者是真正感覺到:法,我已經入心了,我對法的歡喜。法的歡喜,自然你會一直複習,修習在內心。你若沒有將法修習在內心,聽了就過去,只是所感覺的,在這裡消磨時間過,坐著,環境,夏天很熱,腳會痛。這樣而已,這樣的感覺,那就很可惜了。所以,「未說法華,三乘隔歷」,還沒講《法華經》,就三乘將它隔著了。

此經開方便門
示真實相:
未說法華
三乘隔歷
方便門閉
各自修持
來至法華
開顯佛性
點前權乘
即菩薩道
認僕為子
方便門開
會諸漸教同入圓頓
示一切人
真實之相

因為過去的,那就是用方便門,方便門關閉了這個真實法,還未說出來。這是佛陀在內心,他所懷,所保護著的,所以前面就是方便門。這個方便門就是三乘,從「阿含」、「方等」而「般若」,這樣過來,慢慢接近了,開始要發大心了。我們以前都只是在方便門裡面,各自修持,「來至法華,開顯佛性」。過去就是在方便門關,在裡面這樣修,現在開始這方便開,開始能跨出了這個方便門以外,見到真實法,所以這是點起了前面,那個「權乘,即菩薩道」。雖然是說「權」,也開始在鋪這個菩薩道了。「認僕為子,方便門開」。就像貧窮子,富有的長者,去認一位在打掃為僕的人,其實這是他的孩子,但是就是這樣流浪之後,所以他用方便法,去接引他的孩子回來。那一段〈信解品〉,也是在譬喻,就是這樣的方便法。

所以,「會諸漸教同入圓頓」。慢慢,過去的漸教,就是慢慢進步的教門,這樣將我們慢慢誘引。所以說,漸教、別教,來到這個圓教、頓教中,我們已經開始讓我們能了解。現在就是要全都圓教。所以,「示一切人,真實之相」。

言欲近佛智
必於是經
具足聞思修三慧
以是經於
祕要方便之門
盡己開闢
於一乘真實之相
盡已顯示
所謂統攝群機投教
導歸究竟
出生一切菩薩
阿耨多羅
三藐三菩提
惟此經是賴

「言欲近佛智,必於是經,具足聞、思、修三慧,以是經於,祕要方便之門」。就是這部經,所以需要經過這祕要方便之門,「盡已開(闢)」。這我們都要了解。佛陀現在將這個方便門開,已經開權顯實,過去是權,這是過去了,現在開始顯出實相來,所以「真實之相,盡已顯示」,所以說「統攝群機投教,導歸究竟,出生一切菩薩,阿耨多羅三藐三菩提」,惟有此經。這部經,能這樣讓我們很體會,去了解,希望大家要用心。

【註一】[內凡]
(術語)未得真證以來,總名凡夫,此中分內外二種。得似解之位為內凡,未得似解之位為外凡。小乘以五停心、別相念處、總相念處,之三賢位為外凡。軟、頂、忍、世第一法,之四善根位為內凡。大乘之行位,以十信之位為外凡,十住已上之三賢位為內凡。天台之六即,觀行即以前為外凡,相似即為內凡。四教儀集註中曰:「相似見理名內,未得似解名外。」又曰:「漸見法性,心遊理內,身居有漏,聖道未生,故名內凡。」大乘義章十七末曰:「種性以上漸息緣故,內求真性,故名為內。」《佛學大辭典 (丁福保)》

【註二】[白馬寺]
(寺名)在河南洛陽縣東故洛陽城西。漢明帝時。摩騰竺法蘭初自西域以白馬馱經而來。舍於鴻臚寺。遂取寺為名。創置白馬寺。此僧寺之始也。唐垂拱宋淳化元至順明洪武間,俱重修。洛陽伽藍記曰:「白馬寺,漢明帝所立也,佛入中國之始。寺在西陽門外三里,御道南。帝夢金人,長丈六,項皆日月光明。胡神,號曰佛。遣使向西域求之,乃得經像焉。時白馬負經而來,因以為名。明帝崩,起祇洹於陵上。自此以後,百姓冢上,或作浮圖焉。寺上經函,至今猶存。常燒香供養之,經函時放光明,耀於堂宇。是以道俗禮敬之,如仰真容。」《佛學大辭典 (丁福保)》
回頂端 向下
月亮
版主
版主
月亮

文章總數 : 24246
年齡 : 67
來自 : 台中
威望 : 1650
注冊日期 : 2009-01-11

20171207《靜思妙蓮華》開方便門 示真實相 (第1235集) (法華經•法師品第十) Empty
發表主題: 回復: 20171207《靜思妙蓮華》開方便門 示真實相 (第1235集) (法華經•法師品第十)   20171207《靜思妙蓮華》開方便門 示真實相 (第1235集) (法華經•法師品第十) Empty周二 2月 23, 2021 2:12 pm

Explanations by Master Cheng-Yan
Subject: Opening the Door to the Ultimate Truth (開方便門 示真實相)
Date: December 07.2017

“Drawing near the water of Buddha-wisdom means diligently working to uphold our vows to seek the Great Vehicle and walk the Bodhisattva-path. Through gradual practice and study, all will achieve Buddhahood.”

The previous passage [tells of how] in high plateaus or deserts, there are travelers who are thirsty and need water. Where can they find it? They can immediately dig a well somewhere. Anyone who digs a well must understand how to choose a place with an aquifer to tap into. Only there will they find water. However, some people are thirsty and know that there is water underground, but they do not know [how to find] the aquifer. [They only know] they must dig a well to obtain the water. If they keep digging on the plateau, no matter how hard they work, the soil will be dry. We know that even if they keep digging like this, they will still be far away from the water. This is like those of us who have encountered the Buddha-Dharma and formed aspirations, yet though we are willing to hear and accept the Buddha-Dharma, there is a limit to what we accept. We may know a certain passage is useful to us, so we [focus only] on this passage, or accept only some of what the Buddha taught.

No matter what, we must be patient when learning the Dharma. Furthermore, we must have extremely profound faith and understanding to continuously delve into the [Dharma] and immerse ourselves in it. To understand the Buddha-Dharma, we must have patience. Otherwise, we have only worldly knowledge and cleverness, only appearing to have great wisdom. [We may say,] “Come, come, listen carefully to this sutra passage.” After people hear it, they say, “I have understood. This sutra is good; I am willing to accept it.” So, they just accept this sutra passage. If we tell them, “This sutra passage is nice, but there are others where the Buddha taught us about how to transcend cyclic existence. Indeed, cyclic existence is suffering. From what I read, I have learned the truth of suffering of human life. I just do not understand where the source of suffering is. Come, I would like to [learn] more.” From the sutras, they gain a deeper understanding that life is truly suffering. This suffering is not simple; it is very complex. It arises from the complicated way our minds work. The outside world entices our faculties, and our roots and consciousnesses connect with it. Our consciousness stirs up feelings of pleasure and displeasure, creating discrimination. If we like something, we give rise to desire, and continuously pursue it. There is no limit to our desire for material goods or to the love and hatred we feel towards others. We want to pursue what we crave and desire, yet we [rarely] attain it easily. In contrast, those we do not like constantly draw near to us. In other cases, love is later replaced by hatred, or due to causes and conditions, that love becomes very complicated, with love triangles, or even squares. In short, such love forms a web of afflictions. Love’s web of afflictions entangles us. The ignorance and afflictions of our minds causing multiple people to entangle each other and create karma, resulting in [problems] in families and disruptions in society. These kinds of conflicts between people are often reported in the media and newspapers. This is [how] human beings [are].

Whether towards people or material things, they give rise to and reproduce afflictions. With this creating and reproducing, karmic forces are formed so that they feel regrets in this life and suffer in the next. The sutras teach us by using lots of analogies to help us understand; these worldly mattes and relationships that we can hear and see, the conflicts in the world, can all be understood. The sutras confirm this is creating karma, and human affairs further confirm the principles of the sutras. Thus, they verify each other. This is real and not false. We then believe and understand that the causation of suffering is extremely complicated and subtle. The complexity is as complicated as the interactions of all things in the world. The subtlety arises from our minds. The Five Roots and Five Dusts give rise to the fifth, sixth and seventh consciousnesses. The karma we create returns to and is stored in the eighth consciousness. In the field of our eighth consciousness, there is layer upon layer built up from people, matters and things, from our roots converging with the dusts. Thus, in our delusion, we create many complicated karmic forces. Although we understand this, thought we know to engage in spiritual practice, whatever karma we create in our lives, in the end, life is impermanent, empty and full of suffering; it is all illusory and temporary. Now that we understand this, we must quickly engage in spiritual practice. In order to engage in spiritual practice, some seek only to awaken themselves and do not dare to [interact with] other people. They fear their senses will be ensnared again by these external states.

Therefore, they seek to awaken themselves; they believe this to be the ultimate. [Their understanding of] the “ultimate” is like one who does not know where the aquifer is yet. They only know that they need water to quench their thirst. They engage in spiritual practice with afflictions. They must work very hard to find water. Engaging in spiritual practice with afflictions is like digging a well on a high plateau; they are far away from [the water]. If someone guides us, “There is no water here no matter how you dig. Come here, face forward and aim in the right] direction. The aquifer is over there.” If we listen, we will move to the other area that they pointed out to us and search for the aquifer there. “Since the aquifer is here, that is what those with experience tell us, we should have faith and start to put in effort.” We work hard to continuously dig the well; the more we dig, the deeper and wider it becomes. Gradually, we will see the moist soil. The soil is evidence that there is an aquifer beneath the ground. Since it is moist, there must be water. So, we quickly put in more effort to seize the moment without hesitation. Based on where the moist soil is, we quickly and diligently put in more effort until we begin to see mud. The soil turns into mud only when there is water. We will be so joyful to see that the water is so close. By continuing to put in more effort, we should be able to see clear and clean water.

Here, it is easy to explain this with words. We “Draw near the water of Buddha-wisdom.” When we have seen the mud, and not just the moist soil, we are already very close to the water. So, we must work diligently and put in effort. If we are certain that our direction is right and what we are doing is right, we must then seize the time and work harder to give of ourselves.

“[We] uphold our vows to seek the Great Vehicle.” We already know this is the Great Vehicle Dharma. From the Buddha-Dharma, we seek the Dharma-water, the water of wisdom that we need. We already see indications of water. The mud [that appears] means the water is nearby. Therefore, we should work hard without deviating in our direction. We must put more effort in this direction and work more diligently and mindfully. We must work harder; we know our direction, which is the Great Vehicle Dharma. [With it] we follow the Bodhisattva-path. The Great Vehicle Dharma means going among people. Bodhisattvas in this world arise because of suffering sentient beings. We should know that this is our direction.

So, we must be determined in the direction of the Great vehicle and walk the Bodhisattva-path. Naturally, “Through gradual practice and study, all will achieve Buddhahood.” Ordinary people, sentient beings, do not have the causes and conditions to encounter the Dharma, or what they hear is merely recounted by others. They know not to commit evil, and they believe in the law of karma. Most have not encountered the true Buddha-Dharma, but they pray to all sorts of gods but they pray to all sorts of gods. They are also afraid of ghosts, so they seek [the protection of] these gods. Thus they worship them. If they want something, they ask the gods to help them attain it. They pray for their children’s success or for their children [to perform well on] exams to get into an ideal school. They also pray for their spouse’s career; as their spouse begins a business collaboration, they quickly pray to make a fortune.

People seek fame and fortune like this; there is nothing they do not pursue. They want to attain what they seek, want to have their wishes fulfilled. No matter what they seek, their wishes are very complicated. In [this world of] the Five Destinies, complicated matters are continuously intermixing. When people want something, they make a vow. “If I could get such and such and fulfill my wish, I will repay for the wish. I will light lamps, participate in charitable giving, help build a temple and so on”. For those who are able to hear the Dharma, they listen to sutras and recite them with others to understand the Buddha-Dharma. However, they only have a partial understanding. They only seek to avoid calamity and increase their blessings.

Is that what the Buddha-Dharma is all about? It is not! In the Buddha’s birthplace, the Buddha-Dharma gained popularity and spread among the people. After the Buddha entered Parinirvana, some people aspired to spread the Buddha-Dharma to the east. In [ancient] China, a highly civilized kingdom, one of the emperors heard that in the west, in India, which is west of China, there was a great person, an honored one, a wise man. [The emperor] wanted to seek him out. There had been an Enlightened One, but He had entered Parinirvana. His teachings were spreading in the world, so [the emperor] sent people to seek out the Dharma in the west.

Some people in the west also formed aspirations, like Kasyapa-Matanga and Dharmaratna, who brought the Sutra of 42cChapters [to China]. Kasyapa-Matanga and Dharmaratna were from India. They vowed to travel to China with the sutra and spread it there. After many hardships, these two came to Chang’ an. When the emperor learned that these two eminent monastics had arrived on white horses bearing the sutras, so he had them settle at White Horse Temple. In fact, a “temple” in ancient China was a place for visiting guests to stay. The emperor gave the sutras’ arrival in China a very dignified welcome. So, he invited [the monastics] to live in the White Horse Temple. There, Kasyapa-Matanga and Dharmaratna translated the Dharma with great patience. This was [a long] process. Later, further construction was done in hopes that more people could translate, learn and practice the Dharma. The term “temple” later became the name for places of spiritual practice. That is how it came to [have this meaning].

Thus, the Buddha-Dharma arrived in mainland China where everyone spread it far and wide. People began to seek it out. Since the Buddha-Dharma came from India, where all kinds of religions coexisted, it inevitably [contained elements] that corresponded to Indian beliefs. These were skillful means. There were also [descriptions] of how protecting or believing in the Dharma could lead to the attainment of merits and virtues and so on. These were all found in the sutras. Gradually, [the Dharma] came to be treated as merely a way for people to avoid misfortune and create blessings. When the Buddha-Dharma was introduced to China, it gradually began to transform. Over time, the temples flourished with more and more spiritual practitioners. Each [temple’s] methods of practice began to vary.

So now, we already know the Buddha-Dharma [contains] perfect teachings, so we must immediately [use] the perfect teachings. The Dharma nurtures our wisdom, and we accumulate blessings [by going] among people. We must go out and serve others and relieve human suffering; only then can we attain real joy. Dharma-joy is not simple happiness. When those who are saved are joyful, our efforts to help save them give our minds a sense of peace and freedom. This is Dharma-joy. So, we must be mindful.

“For those who have not listened to, understood or been able to practice and learn this Lotus Sutra, you must know that these people are still far from Anuttara-samyak-sambodhi”.

If we do not listen to this sutra mindfully, and after hearing it, we do not mindfully deepen our understanding, then we will be unable to take the Dharma to heart or put in the effort to contemplate it deeply. For instance, I teach every day, but some people who hear [the Dharma], when they have the chance to talk with others, never bring up the sutra’s principles. They only talk about worldly matters but never mention [the Dharma]. [The do not say], “I heard this sutra today. It talked about these principles. This is the Dharma. This is the suffering of the world. This is the method of the Bodhisattvas.” This is a sign that we are not practicing from the depths of our minds. If we do not have the Dharma deep in our minds, when we talk with people, there will be no trace of the Dharma. There will be no indication of it. Because we have not taken the Dharma to heart, naturally our minds are empty of it. If we think, “When I speak today, I will talk about the things I usually see”, then the traces of the Dharma are not found in our daily living. For us as Buddhist practitioners, this is not truly “practicing,” which means to cultivate ourselves and review. We have been listening to [the Dharma], and every day I ask, “Do you understand?” the answer is always “I understand.” We understand, but do we practice it in our hearts? Have we cultivated it internally? Are we repeatedly practicing it? Not really. Otherwise, the Dharma would always be in our mind, and we would share it whenever we had a chance. Isn’t this what the precious passage was about? We must share whenever there is a chance, as ones who hear, transmit and teach the Dharma.

However, when it comes to the Dharma, the teachings of the Lotus Sutra, we have not taken them to heart; they do not remain in our minds. As a result, there is no trace of [the Dharma] in our lives. The principle is the same. [Of those who are unable] “to practice and learn this Lotus Sutra, you must know thar these people are still far from Anuttara-samyak-sambodhi”. They are still far, in the ground of dry wisdom. They know all worldly matters, but when it comes to the sutra’s true principles, they do not know them.

“For those who can listen, contemplate and practice, you must know that they can draw near to Anuttara-samyak-sambodhi.”

If we can be mindful, after we hear and understand [this sutra], we must realize [its truth] mindfully. After understanding, we must contemplate it; this is listening, contemplation and practice. We must earnestly contemplate it, then after that, we must earnestly practice; we must practice and review it, over and over. After hearing it, we must explain it constantly, over and over.

This is the spirit of the 16 princes. They repeated what they heard immediately. They spent a long time re-reaching sutra. By retelling it, they formed affinities with the sentient beings. [This is why] we must listen. I have spoken repeatedly of each chapter’s general ideas and important points. Have we learned them? If not, that would really be a pity. We must contemplate and practice it. If we can “listen, contemplate and practice,” then, we “must know that we can draw near “Anuttara-samyak-sambodhi”.

“Why is this so?” the following [sutra] passage continues with. “Why is this so? all Bodhisattvas’ belongs to this sutra. This sutra opens the door of skillful means to reveal the ultimate truth.”

Indeed, the following sutra passage tells us plainly that those who follow the Bodhisattva-path belong to this sutra. “All Bodhisattvas’ Anuttara-samyak-sambodhi belongs to this sutra.”

“Why is thus so? All Bodhisattvas’ Anuttara-samyak-sambodhi belongs to this sutra”: The teachings of Bodhi all Bodhisattvas practice all belong under the domain of this sutra. Those who do not listen to the wondrous Dharma will linger at the door of the provisional.

If we are walking the Bodhisattva-path, it is the path contained in this sutra. So, “This sutra opens the door of skillful means to reveal the ultimate truth.” It uses skillful means to guide people. What is reveals us actually the ultimate truth, because most important of all is that [we can all] attain Buddhahood. “The teachings of Bodhi all Bodhisattvas practice all belong under the domain of this sutra. Those who do not listen to the wondrous Dharma will stagnate at the provisional door. If we do not earnestly listen to the Lotus Sutra, we will linger in the “provisional,” which is skillful means. We will just linger on the high plateau, carrying our afflictions into our efforts. This is the same principle. So, we must understand that there are five types of wisdom on the Bodhisattva-path.

Bodhisattvas possess:1. The wisdom of thorough understanding. 2. The wisdom of continuing thoughts. 3. The wisdom of standing firm. 4. The wisdom of harmony and unity. 5. The wisdom of fulfilling wishes. The wisdom of thorough understanding is “The wisdom of awakening from the dream and thoroughly understanding all Dharma.

They are no longer in a state of dreaming, but should have completely awakened. Instead of being in a state of dreaming, they are in a state of clear awakening. “[They] thoroughly understand all Dharma.” All Dharma, all that wisdom, is contained in this sutra.

The wisdom of continuing thoughts is “the wisdom of being able to remember past matters and never forget them.

We should remember the tings from the past. What were the causes and conditions 50 years ago? Many causes and conditions converged for Tzu Chi to have this large, international presence today. We must always remember this. it is not only for this lifetime; everything that we have done, the aspirations we formed initially, must never be forgotten. When it comes to our past lives, we must have faith; the Buddha was constantly teaching us that in past lives and kalpas, [we acquired] seeds of goodness. We should have faith in this.

The wisdom of standing firm is the wisdom of establishing the right conduct and getting others to practice and learn from it.

We must establish this wisdom, this method, as a way that we can use to guide others. To guide others, we must have right faith, right thinking, right understanding, right views, right direction and so on. We must be very mindful. The way we ourselves practice must also inspire others to follow this path along with us. this is how to walk in the right direction.

The wisdom of harmony and unity is “the wisdom of contemplating all Dharma and harmonizing with others according to affinities.”

As for the wisdom of contemplating all Dharma, when we are working with others, we must truly contemplate the Dharma, observing all its subtleties. We should understand it at this intricate level. So, “With all Dharma, [we] harmonize with others according to affinities”. Bodhisattvas arise from sentient beings’ suffering. Harmonizing with others according to conditions, we are able to guide them.

Take Ecuador [in 2016] for example. There was a disastrous [earthquake]. From far away, from the US and South America, our Bodhisattvas went and gathered together there. The second time they entered the area, the causes and conditions were already mature; they “harmonized with others according to affinities”. This is what our Bodhisattvas are already doing.

The wisdom of fulfilling wishes is “the wisdom of being able to completely satisfy all our wishes and desires”.

This is the wisdom of fulfilling wishes. We must be earnestly mindful. For things that are not wrong, we will have no regrets. Thus, everything we do will be correct. We do what should be done, so we have no regrets. We do it very satisfactorily, so we are content, meaning we feel no regrets. When there is nothing to regret, we feel we lack nothing. Thus, we will feel quite satisfied and joyful. This is what we mentioned previously; in walking the Bodhisattva-path, there are these five kinds of wisdom. With them we can be confident and free of worries as we follow the Bodhisattva-path. There is nothing difficult about this!

So, “This sutra opens the door of skillful means to reveal the ultimate truth”. This sutra opens the door of skillful means. Of course, we [should] all understand now that every one of us has the same Buddha-nature as the Buddha; every one of us is equal to the Buddha. Since we intrinsically have Buddha-nature, we have the same wisdom as the Buddha. We have Tathagata’s innate enlightenment. These are the principles. The whole world, the universe and the principles that pervade the universe, are all contained in our innately awakened intrinsic nature of True Suchness. With our enlightened nature of True Suchness we can experience the truth of all things. We are able to comprehend them, it is just that our ignorance covers [this nature] in layer upon layer. The Buddha opens the door of skillful means to help us break through these layers of ignorance. After breaking up the layers of ignorance, He uses the water of wisdom to wash away our ignorance and delusions. We not only have many discursive, ignorant thoughts, we also have many dust-like delusions. So, the Buddha used all kinds of methods to open the door of skillful means, until He now revealed the ultimate truth, he drew us in with the Agama [teachings], and after going through the Vaipulya [teachings], we thoroughly see the Prajna [teachings], that all things are empty in nature, that there is no need to cling to things. We understand this. At this point, we must know the Agama and Vaipulya teachings, the principles of “existence”. Remaining at the stage of eliminating afflictions is not enough. Neither is believing in the law of karma only do good deeds to create blessings; this is also not enough; this is not how it is. As we [cultivate] blessings, we must practice the Three Spheres of Emptiness; we must practice wisdom when cultivating blessings. When we serve others, we are not thinking ‘I am the one giving,” or “This is the thing that I give”. We forget all of that. If someone is in need, I give to him. Who is this person? We do not remember either. In any case, everything is empty in nature. Whenever someone needs help, I should try to be of service to him by giving without expectations or attachments. In moving from the Vaipulya to the Prajna period, these [teachings] began to appear.

However, was that all? It was not. The Buddha needed to emphasize for us that, “You will attain Buddhahood like me in the future. On top of knowing our [true] relationship, you will understand all things in the universe; whether tangible and intangible, all principles will be taken in by you”. This is like a 1000 year old tree which [started] from a mere seed. From the microscopic genes, it not only becomes a tree, but the tree blossoms and bears fruit as well. Its fruit drop to the ground and its seeds grow into more trees, becoming a forest. We must thoroughly understand these “genes”. Our intrinsic enlightened nature is just like this. It is the principles. With the smallest principle, we can extend it to encompass the whole universe so there is nothing we do not know, no matter we do not see clearly, no principle we do not understand. This is enlightenment.

So, how can ultimate truth be revealed? It is within the smallest principles. So, “This sutra opens the door of skillful means to reveal the ultimate truth”. In our minds, [we must contemplate] “all Buddhas of the Three Periods;” “everything is created by the mind”. This is what we must understand. The “mind,” our thoughts, are things that we cannot see, but we must still experience and awaken to them.

For example, the Dharma has its fragrance. When we listen to the Dharma, does it merely affect the surface, or does it permeate us? When we take in the fragrance of the Dharma, does it merely build up on the surface? Or have we genuinely taken in the fragrance of the Dharma? When we light incense and bring a piece of white paper close to it, the paper will turn yellow and after a while, become blackened. Did the fragrance really permeate it? Not really. In the same way, as we listen to the Dharma every day, have we taken the fragrance of Dharma to heart? After sitting here for so long, are we merely feeling sore and hot and nothing more? Or do we really feel, “I have taken the Dharma to heart. I feel such joy from it”. When we feel joy from the Dharma, we will naturally review it over and over and practice in our hearts. If we do not practice it in our minds, then we forget it right away, and all we will be aware of is idling away the time [as we sit here]. Sitting in this environment here, the summer weather is hot and our feet are sore. That is all will feel. Ifthat is all, that would be truly a pity. “Before the Lotus Sutra was taught the Three Vehicles were taught separately”. Before teaching Lotus Sutra, [the Buddha]taught the Three Vehicles separately.

This sutra opens the door of skillful means to reveal the ultimate truth: Before the Lotus Sutra was taught, the Three Vehicles were taught separately and the door of skillful means was closed. Everyone practiced separately until the Lotus Sutra revealed the Buddha-nature. This shows that the precious provisional vehicle was also the Bodhisattva-path. The father recognized the servant as His son and opened the door of skillful means. He gradually merged all the gradual teachings into the perfect and immediate teaching, to reveal to all the ultimate truth.

In the past, He used the door of skillful means; this door remained closed to the ultimate truth; He had not yet taught us the True Dharma. this is what the Buddha had been protecting in His mind.

So, the door of skillful means is the Three Vehicles. From the Agama and Vaipulya to the Prajna period, in this way, He gradually brought us closer to it so we could begin to form great aspirations. before, we only stood inside the door and practiced separately, “until the Lotus Sutra revealed the Buddha-nature.” Previously, the door of skillful means was closed, so we practiced inside the door.

Now, the door of skillful means is open, so we have begun to step through the doorway and see the True Dharma. This shows that “the provisional Vehicle was also the Bodhisattva-path”. Although it is called “provisional,” it has already paved the Bodhisattva-path for us. “The father recognized the servant as His son and opened the door of skillful means”. Just like in the story of the poor son, the rich elder recognized the servant who was cleaning as actually being his son. Since the son left home, [the father] had to use skillful means to guide his son back. In the Chapter on Faith and Understanding, this is also an analogy for skillful means. “He gradually merged all the gradual teachings into the perfect and immediate teaching”. Slowly, with the gradual teachings of the past, He guided us to the door with gradual methods. This is how the Buddha slowly guided us.

So, the gradual teachings and unique teachings merged into the perfect and immediately teaching. We have already begun to understand them, so it was time for the perfect teachings. So, [it was time] “to reveal to all the ultimate truth”.

This means those who wish to draw near to the Buddha-wisdom must, through this sutra, be replete in the Three Wisdoms of listening, contemplating and practicing. In this sutra, the secret, essential door of skillful means has been completely opened and the ultimate truth of the One Vehicle has been completely revealed. This is called “encompassing all kinds of capabilities and teaching people accordingly, to guide them to return to the ultimate Path and to give birth to all Bodhisattvas’ Anuttara-samyak-sambodhi. Only this sutra can be relied upon.

“This means those who wish to draw near to the Buddha-wisdom must, through this sutra, be replete in the Three Wisdoms of listening, contemplating and practicing. In this sutra, the secret, essential door of skillful means…” refers to this sutra. [Now,] this secret door of skillful means “has been completely opened”. We must realize that the Buddha has now opened the door of skillful means, has opened up the provisional to reveal the true. It was the provisional in the past, but now the ultimate truth is being revealed. “The ultimate truth of the One Vehicle has been completely revealed.” This is called “encompassing all kinds of capabilities and teaching people accordingly, to guide them to return to the ultimate Path and to give birth to all Bodhisattvas Anuttara-samyak-sambodhi. Only with this sutra can we understand and realize [the truth]. So, we must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
回頂端 向下
 
20171207《靜思妙蓮華》開方便門 示真實相 (第1235集) (法華經•法師品第十)
回頂端 
1頁(共1頁)

這個論壇的權限:無法 在這個版面回復文章
 :: 菩提法水 :: 靜思晨語 :: 靜思晨語—靜思妙蓮華-
前往: