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 20171222《靜思妙蓮華》 總記三乘 廣收五教 (第1246集) (法華經•法師品第十)

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20171222《靜思妙蓮華》 總記三乘 廣收五教  (第1246集) (法華經•法師品第十) Empty
發表主題: 20171222《靜思妙蓮華》 總記三乘 廣收五教 (第1246集) (法華經•法師品第十)   20171222《靜思妙蓮華》 總記三乘 廣收五教  (第1246集) (法華經•法師品第十) Empty周三 12月 20, 2017 11:28 pm

20171222《靜思妙蓮華》 總記三乘 廣收五教 (第1246集) 《法華經•法師品第十》

⊙「此經總記三乘,廣收五教義,開明決了聲聞行,離佛道遠,是以開佛知見,直入佛智慧。」
⊙以如來所說諸經,約其義趣、淺深不同,令眾生修行有序,而立五教。
⊙五教:一、小乘教,二、大乘始教,三、大乘終教,四、頓教,五、圓教。
⊙「爾時世尊欲重宣此義,而說偈言:欲捨諸懈怠,應當聽此經,是經難得聞,信受者亦難。」《法華經法師品第十》
⊙「如人渴需水,穿鑿於高原,猶見乾燥土,知去水尚遠,漸見濕土泥,決定知近水。」《法華經法師品第十》
⊙藥王汝當知,如是諸人等:佛陀慈喚藥王如是初發心諸菩薩等。
⊙「藥王汝當知,如是諸人等,不聞法華經,去佛智甚遠,若聞是深經,決了聲聞法,是諸經之王,聞已諦思惟,當知此人等,近於佛智慧。」《法華經法師品第十》
⊙若聞是深經,決了聲聞法,是諸經之王:若得聞是深妙經典,是諸一切經中之王。
⊙此經總記三乘、廣收五教,故云決了聲聞法,以開佛知見,直入佛慧故。
⊙聞已諦思惟,當知此人等,近於佛智慧:聞是法已諦心思審,聞已能思思已能修,當知是人近佛智慧。
⊙「若人說此經,應入如來室,著於如來衣,而坐如來座,處眾無所畏,廣為分別說。」《法華經法師品第十》
⊙若人說此經,應入如來室:若復有人欲說此經,興大慈悲,入如來室。
⊙佛對藥王菩薩示三軌之弘經,是為末世弘通妙經三種法則,復為真性等三軌之法門。
⊙立志弘經之人當須具大慈悲覆護一切眾生。以大慈心能與眾生之樂;以大悲心能拔眾生之苦。慈悲覆物,喻入如來室。
⊙著於如來衣:謂弘經之人當行忍辱之行,遮蔽一切眾生惡障及煩惱等醜,喻之柔和忍辱衣。
⊙而坐如來座:謂弘經之人住於法空為座,若安心於空,方能安他、安己。亦無我為能說,喻之如諸法空為座。
⊙處眾無所畏,廣為分別說:處大眾中無所畏心,廣為一切分別演說。

【證嚴上人開示】
外面雨聲很大,整夜都是雨,真的是四大不調,有的時候有的地方求雨不得,有的地方雨一下,水超過,也造成了災難,或者是有很多的不便,這就是現在我們的世代,就是有很多不調和的地方,也就要人人用虔誠的心,要時時能警愓人生生活,要如何生活,生活得心平氣和,生活得人我協調、和睦相處,我們若能人的心調和了,人的生活和睦了,大家的心向善,應該天地就能以人心的調和,而天地氣象也會順調。因為佛陀這樣說,佛陀說:「一切唯心造」。是啊!天地萬物,無不都是在人的一念間,一念間精勤向善,人人都是同樣這念善,自然就有很多化險為夷,就是平安。

我就用一段故事來與大家分享,這個人心調和,能夠化險為夷。二00八年,那一年的元月,就是第一個月,在臺北市裡,發生了一件車禍,這件車禍實在是交通的事故,這樣瞬間發生。那就是有一輛小貨車停在路邊,大家圍在那個地方看,看到這輛車的車下有人,周圍一灘,是這樣紅通通,大家認為那是血,大家就這樣說:「這個人在車下是穩死無活的了。」司機呢?司機到哪裡去了?有的人就說:「司機剛才下來很慌張,趕緊打一一九,叫救護車,轉個身不知到哪裡去了?」在這個地方,大家議論紛紛,找不到司機。

救護車一下子就來了,來了,這當中,在車下的這個人,就這樣鑽出來了,鑽出來,全身也是這樣染得紅通通,大家就說:「哇!這個人全身都是血,還自己能這樣爬出來。」救護車到了,警察也來了,就為這個人檢查,安然無恙,沒事。沒事,到底發生什麼事?全身怎會這樣?原來是就是(辣椒)醬。因為他用腳踏車,農民載著醬,要送貨去給人,剛好遇到這輛小貨車,不小心偏倒了,所以就這樣撞上去,他要彎下身到車下,看到底他的損失多大?所以他趴到車底下看。司機下來,看到這個人像是被他壓過去,所以司機著急,趕緊打一一九。

但是,司機跑到哪裡去了呢?救護車在那裡,醫生在那裡,警察在那裡,大家看到這個農民這樣出來,醫師檢查都沒事,大家在稱奇,忽然間聽到,四樓上有人跳樓下來了。警察趕緊回過頭看,後面這個工地,果然有人這樣從上面跳下來,看到司機坐在地上,但是地上又躺一個人,那是一個阿伯。這個阿伯是一位工人,這位工人的年紀有比較大一點,他在那個工地巡,但是他看到人快要跳下來了,他要喊救人也來不及了,所以就趕緊跑過去,用兩隻手將他接著,這個人被他接住了,所以司機沒事,阿伯,醫生去看他,肋骨斷兩根,趕緊將這位阿伯,工人,趕緊送去醫院。

司機沒事,在車下這位農民也沒事,工人送去醫院。隔天天亮,司機去探這位阿伯的時候,阿伯說:「我是沒有什麼事,就只是肋骨斷兩根。」人家就問這位司機:「你為什麼要跳樓呢?」原來這個司機他家庭貧困,要養家就靠他一個人開車,當司機,領薪水回來養家庭,他覺得這一場車禍,他要賠錢,他也沒錢可賠,所以一個念頭就是死。人家就問他:「你既然想要死了,你怎會有心再去打一一九?」他說:「萬一那個人若有救呢?所以我一定要叫人來救人。」這位老工人,他這樣聽到了,他就說:「這樣,你沒有錢,你是做工在養家,我能了解要養家的辛苦。我跟你說,你放心,我沒有事,我能出院,這個醫藥費也不用你出,我能出院了,肋骨斷兩根而已,這你都放心。」

那位農民雖然他是損失很大,這樣一大桶醬,遇到這一場車禍,但是他聽到那位司機是要養家,就是有發生了這件事情,他就想死,要用死,要不然他也沒錢可賠,他不忍心,叫司機賠他這些東西。他就說:「既然是這樣,我的部分,你也不用擔心,我也是逃過了一劫,我假如有這個劫數,若遇到更大型的車,若真的把我撞上去,這當中我可能沒命了,所以我反而要向你感恩,讓我過一個劫。抱歉啊!造成你一場,險些你就喪命,命就沒了,我要感恩你。」

那位老工人,同樣的,那位老工人,人家問他:「你這樣救人救到自己受傷,你有嚇到嗎?你有後悔嗎?」他說:「救人是人的本分事,見死不救,這樣是人嗎?假如他現在再上去跳下來,我同樣會再去接住他。」他不後悔。

這人性,三個人就是有那分的良知,天底下,人人若都像這樣,有這種的良知,發揮他們這分彼此之間的體諒,若能這樣,這世間不就是很幸福嗎?雖然是一個簡單的一段故事,卻也是講出了人性之美。人的本性,人人皆有佛性,所以我們要很用心來體會人間,人的本性原來是這麼美。好像雨比較停了,趕緊來看這段文。

「此經總記三乘,廣收五教義,開明決了聲聞行,離佛道遠,是以開佛知見,直入佛智慧。」

此經總記三乘
廣收五教義
開明決了聲聞行
離佛道遠
是以開佛知見
直入佛智慧

這就是要表達這部經,那就是《妙法蓮華經》,它是三乘的教法,還有五教義,它有包含三乘五教的道理存在,所以,三乘五教義,都含蓋在這部經之中。也要說「開」,已經打開了圓教的門,讓我們很清楚明白,佛陀很決定這樣,向我們清楚地說,說聲聞,修聲聞行的人,就是修小乘法,四諦、十二(因)緣法。《阿含經》的時代,佛陀所說的教法,他只是引大家入佛門,啟發了人人的善心,讓人人了解人間苦難偏多,人人本具佛性,人人人性本善,說出了社會人間很多的道理,來引出了佛陀的教法,這有三乘五教。小乘法,就只是引導大家明瞭人間苦難,了解因緣果報觀,但是決定聲聞的行,離佛道還很長。因為聲聞了解了人間的苦,來自於就是不斷複製無明煩惱,造作很多因緣果報。這些事情他們都清楚,所以他們決心要斷煩惱,也決心要與人群隔絕,就不要再去攀緣,因為這樣,離佛道還很遠。

這只是引入佛門,讓他了解人間的相,人間相就是這樣,就是苦,就是無明,就是煩惱,就是不斷地複製,就是這樣讓他們知道。不過,佛陀最重要的,就是要引我們回歸如來本性,真如的本性,與天體合為一體這個本性。但是,聲聞乘還離這個發現本性,與天地合一,這個道理還很遠,所以「離佛道遠」。「是以開佛知見,直入佛智慧。」因為現在佛陀已經開明了,打開了方便,過去的方便門,讓大家明白了解,現在更是引入,這圓融一乘的大教,圓教之中,讓大家很清楚、很明白,光是守在聲聞、緣覺,還離很遠,所以大家要再精進,進到一乘實法。佛陀直接就開佛知見,開出了佛的知見,這條道路,那就是菩提覺道,要引導人人直入佛的智慧來。

這就是「如來所說諸經,約其義趣」,那就是要向我們清楚地,讓我們了解法的意味,那個趣向,它的方向。這個方向是淺是深,是近是遠,聲聞法引入門來了。

以如來所說諸經
約其義趣
淺深不同
令眾生修行有序
而立五教

聲聞、緣覺,這個教法,這個義趣是淺,才剛初入教門,開始了解人間的佛法,佛法在人間,要讓我們清楚人間,有這麼多、這麼多的矛盾,人間有這麼多、這麼多的苦難,人間有這麼多、這麼多的煩惱。這就是開始,我們才了解而已,入佛門來,義趣是是淺。還有深,深,就是要直入佛知佛見,這就是深的教理。這個深的教理包括了,天下一切人事物的道理,心與身,與理會合,這種天地合一,很深,甚深甚深,真實甚深的道理。《無量義經》,大家不是一直在讀嗎?是啊!甚深甚深,那就是佛知見。所以深與淺不同,這是讓我們了解,開明顯義。

佛陀開始進入《法華經》,真正是開明顯義,讓大家了解,不要停滯在過去,「阿含」的時代,也不要停在,「方等」、「般若」的時代,因為應該要一段一段向前走。「令眾生修行有次序」。這是佛陀接引眾生的次序,所以他立五教。

五教:
一、小乘教
二、大乘始教
三、大乘終教
四、頓教
五、圓教

這個次序,五教,第一是小乘教,第二、大乘始教,第三是大乘終教,第四是頓教,第五、圓教。小乘就如「阿含」,「阿含時」十二年的時間,就是要讓一般人,體會了解世間的佛法,讓我們清楚苦、集、滅、道,讓我們知道一切都是煩惱累積,因緣果報。十二年間小乘教,接下來就是「方等」、「般若」。「方等」大乘,「方等」與「般若」,是大乘始教,開始要接引大家進入大乘。

在「阿含」,有法,有法,再來就是要引入不要執著,分析到底一切歸空,有生,有老,有病,有死,最後歸於「無」。每一個人也是同樣都是這樣,事有終始,有開頭,到最後結束,沒有了。這叫做大乘始教,就是要分析,分析這些有的到頭來就是無,空法,這是「方等」、「般若」,為大乘始教,不要執著「有」,我們要將「有」看成「無」,放下。但是,只是這樣會偏空,所以,佛陀還有未了未說的,至真一乘的大法,那就是大乘終教。最後,那就是「法華」圓教,這包含了前面的小乘、大乘,從有而到無,這樣回歸到圓,圓教來。在這五教中,還有頓教與圓教。頓教,那就是對根機很敏銳,很大根機的人,他能夠直接就跟他說大乘法,讓他一聽一聞即體會,一聞即悟,這就是頓教。這是利根機的人,佛所對的根機,不必從小教開始,他就直接可以向他說大乘教,這就是頓教。

也需要應根機很普遍,就要從頭開始這樣循循善誘。你若是頓教,根機敏銳,接受很快,但是耐心可能還沒有很紮實,發心容易,恆心難。所以最終還是以圓教,圓教就是《法華經》。這是圓滿了這些小乘教、大乘始教、大乘終教、頓教、圓教,這樣全都圓,所以叫做五教。有三軌五教。三軌,就是,「入如來室、著如來衣、坐如來座」,這三軌。從小教一直層層次次,讓大家穩穩地,將地基打得很好,一切都很圓滿,大家能夠這樣接受,無疑問,下定決心,定心、耐力,願意入人群中去,為人間承擔天下事,永無退失道心。這是一個圓滿的教,菩薩道不退轉,就是我們說過的,於聖鄰近,與佛,就差不多要到佛的境界去了。

來,聽聽前面的經經文:「爾時世尊,欲重宣此義,而說偈言。」前面的經文說:「欲捨諸懈怠,應當聽此經,是經難得聞,信受者亦難。」

爾時世尊
欲重宣此義
而說偈言
欲捨諸懈怠
應當聽此經
是經難得聞
信受者亦難
《法華經法師品第十》

若要真正捨去懈怠心,一定要聽這部經,這部經是難得聞,但是要信受,願意接受,能夠始終這樣發心堅持實行,實在是不容易。

所以,接下去的(經)文說:「如人渴需水,穿鑿於高原,猶見乾燥土,知去水尚遠,漸見濕土泥,決定知近水。」

如人渴需水
穿鑿於高原
猶見乾燥土
知去水尚遠
漸見濕土泥
決定知近水
《法華經法師品第十》

已經很用功、很用功,從乾土,一直用功,一直掘下去,一直找出了水源了。乾土,就是水還遠,看到溼潤的土,就知道已經近水了。就譬如我們帶煩惱在修行,還是煩惱在,煩惱無明都沒斷,想要修行,這就是還是乾慧地,還很乾,還沒有道理的水,還沒發現到,還未滋潤我們的心地,這個法水還未滋潤到,所以我們應該要很用心,要捨懈怠,不要懈怠了,我們才有辦法「漸見濕土泥」,我們才能「決定知近水」,水已經很近了。

所以「藥王汝當知,如是諸人等」。

藥王汝當知
如是諸人等:
佛陀慈喚藥王
如是初發心
諸菩薩等

佛陀慈悲,擔心大家聽久了會累,就再呼喚:「藥王菩薩啊!」就是再叫大家,不要聽到打瞌睡哦!來,提起精神來,好好聽。同樣的道理,所以佛陀的慈悲,因為這很重要,時時要大家警覺起來,要好好聽,所以再呼喚藥王(菩薩),這是佛陀的慈悲,呼喚藥王菩薩。「如是初發心諸菩薩」。「汝當知」,藥王你要知道,這些初發心的菩薩。

「藥王汝當知,如是諸人等,不聞法華經,去佛智甚遠,若聞是深經,決了聲聞法,是諸經之王,聞已諦思惟,當知此人等,近於佛智慧。」

藥王汝當知
如是諸人等
不聞法華經
去佛智甚遠
若聞是深經
決了聲聞法
是諸經之王
聞已諦思惟
當知此人等
近於佛智慧
《法華經法師品第十》

不聞法華經,去佛智甚遠:未曾得聞如是妙法華經,去佛智慧甚是遙遠。

藥王啊!這些新發意的菩薩,若沒聽到《法華經》,這是「去佛智甚遠」,離開佛智還很遠。就像這些聲聞在聽經,聽「阿含」,聽「方等」,聽「般若」,假如沒有再聽《法華經》,這還沒有很圓滿,所以去佛智還很遠。因為「未曾得聞」,還沒有聽到,「如是妙法華經」,真的是離佛的智慧還很遙遠。

若聞是深經
決了聲聞法
是諸經之王:
若得聞是深妙經典
是諸一切經中之王

所以「若聞是深經,決了聲聞法,是諸經之王」,若得聞是深經,就是一切經之王。若聽了這部經之後,就自己能知道,決定了解聲聞的法,與這部經的距離很長。所以,若得聞是深經,就是《妙法蓮華經》,就是一切經之王,一切諸經之王。這在這個地方再強調一次,這些聲聞人要好好去體會,這部經是諸經之王。

此經總記三乘
廣收五教
故云決了聲聞法
以開佛知見
直入佛慧故

就是已經總記三乘,開頭開始要將它會合起來,從阿含、方等、般若,這樣將它會合起來,要進入圓教來,那就是「廣收五教」,在這三乘與五教,這樣將它全部會合起來。

所以叫做「決了聲聞法」,已經不是在分小乘、中乘,現在小乘、中乘,全都會合為一大乘的圓教。所以「以開佛知見,直入佛慧」,現在已經是要讓大家了解,佛的知見,佛的智慧,他對這個法,天地宇宙萬物的道理,已經收納在覺性真如之中,那分清淨無染,佛知、佛見,無不都是包含在這之中,現在這部經,就是要讓我們很體會。

所以「聞已諦思惟,當知此人等,近於佛智慧」。

聞已諦思惟
當知此人等
近於佛智慧:
聞是法已
諦心思審
聞已能思
思已能修
當知是人近佛智慧

大家若能好好地,耐心、用心、深信心,用心去體會,這個道理,「諦」就是真,很真、很誠那個道理,就是法的髓,真正去體會、去接觸到,這個法髓,這樣用心思惟,好好去思惟,靜思惟修,好好去思惟。這樣這個人,真的是用心,在這個法,法髓之中,這樣的人就近於佛慧,因為是聽這樣的法,很用心在審思。心沒有離開法,法就是在我們的生命中,法是在我們的生活中,法是在我們的開口動舌中。法,有形、無形,無處不是法,我們要很用心,去審思裡面的精髓。所以「聞已能思,思已能修」,能夠這樣聞思修,好好去體會、去了解,當知是人就是近於佛慧。已經接近佛的智慧。

接下來這段(經)文再說:「若人說此經,應入如來室,著於如來衣,而坐如來座,處眾無所畏,廣為分別說。」

若人說此經
應入如來室
著於如來衣
而坐如來座
處眾無所畏
廣為分別說
《法華經法師品第十》

這段經文再敘述,「若人說此經,應入如來室」,若再有人,這就是未來,有人,在佛陀的未來,有人「欲說此經」,要「興大慈悲,入如來室」。

若人說此經
應入如來室:
若復有人
欲說此經
興大慈悲入如來室

這個心要儲蓄很多很多,很大、無量的大慈悲心,要儲蓄很多,這樣才能入在這如來室。很自然,你的大慈悲心就是佛心,很自然就是已經開始,入如來室了,佛心為己心了嘛。所以,佛心是包太虛,包天下,開闊的佛心,就是開闊的大慈悲心。

所以佛對藥王菩薩,表示出了這三軌弘經的道理,用「入如來室、著如來衣、坐如來座」,用這樣的方法向藥王菩薩說。

佛對藥王菩薩
示三軌之弘經
是為末世弘通妙經
三種法則
復為真性等
三軌之法門

弘經,要持經,持經、讀經、誦經、寫經、講經等等,必定要有這樣的三軌要具足,就是「是為末世弘通妙經,三種法則」。佛陀滅度後,他是很關心滅度之後,這部經到底要如何傳下去,所以在〈法師品〉很強調。弘經,就是要有持、讀、誦、寫等等,說,這樣不斷,但是弘傳這部經要具足大慈悲,要大忍辱,要空掉了一切,超越了人間,這個空,但是妙的法一定要很了解,這是三軌法則。「復為真性等三軌之法門」。這就是要讓大家這個真性,我們的真如本性,這三軌的法門,我們要如何能回歸,我們的真如本性,回歸我們原來的覺性,清淨無染的法門。

所以,「立志弘經之人,當須具大慈悲,覆護一切眾生」。

立志弘經之人
當須具大慈悲
覆護一切眾生
以大慈心
能與眾生之樂
以大悲心
能拔眾生之苦
慈悲覆物
喻入如來室

這就是要講這部經,弘傳這部經,不是只有讀、誦、寫、講而已,他要具足大慈悲,要如何讓人人能了解,要如何讓人人,能身體力行去行菩薩道,「覆護一切眾生」,他能去體會菩薩道救人。不忍眾生苦,不忍眾生有危機、有苦難,所以要不斷去教育,要不斷去救濟,這就是要在人群中,所以要「當須具大慈悲,覆護一切眾生」。

所以「以大慈心,能與眾生之樂」。以大慈心,用大慈的心,讓眾生安穩快樂。《無量義經》不就是說,「苦既拔已,復為說法」,讓眾生能到安穩樂處,救處、護處。這不就是《法華經》的精髓嗎?所以這是大慈。「以大悲心能拔眾生之苦」。眾生的苦難,所以,慈悲心就是覆物,能保護著,同樣的道理。所以說來,大慈悲,願意付出,救度眾生,就是「以衣覆之」,這樣就像「慈悲覆物」,「物」就是生物,一切都要保護,譬喻「入如來室」,就是大慈悲心。

著於如來衣:
謂弘經之人
當行忍辱之行
遮蔽一切眾生惡障
及煩惱等醜
喻之柔和忍辱衣

「著於如來衣」。就是要弘經的人,弘揚這部經,那就是「當行忍辱之行」,要遮蔽一切眾生的惡障及煩惱,等等的醜陋,譬如用柔和忍辱衣。看看人生惡濁,人,多麼的醜陋!表面上看起來很美,心,煩惱無明,具足了五濁、五毒念,這實在是,人生啊!若發作起來,真正是造成了人間困擾、人生苦難。所以,我們需要遮蔽,就是防非止惡。這個非,不對的,不要讓它發生起來。惡的開始在發生時,要趕緊將它停止下來,這叫做「遮蔽一切眾生惡障,及煩惱」。將它停止下來,要轉他的心境,希望他轉煩惱為菩提的心念,這就是遮蔽的意思,譬喻用柔和忍辱衣,就是這件衣服能遮蓋一切,保護一切。

「而坐如來座」,尤其是弘經的人,就是要「住於法空為座」。

而坐如來座:
謂弘經之人
住於法空為座
若安心於空
方能安他、安己
亦無我為能說
喻之如諸法空為座

一切法皆空,這就是我們應該,就是沒有什麼讓我們掛礙的,做過了,就是做過了,沒有什麼好掛礙。所以「住於法空為座,若安心於空,方能安他、安己」。我們若能安心於空,一切法皆空,付出去了,不只是沒有我能做多少事,所以,我就不驕傲。也沒有什麼人是我幫助過的,他已經成功,沒有這樣的人,平安就好,隨喜,看他在穩定,我們跟著他歡喜,所以這就是「安他、安己」。自己也不要計較,別人有成就、安定,我們要隨喜。所以,「亦無我為能說」,這就是譬喻我無法可說,終日說法,不見一法可說;終日度人,不見一人可度。說過了就是了,過去了就好了,只盼望人人能接受,其實沒有什麼好執著。所以,沒有我能說,沒有什麼了不起,所以說過的,只要大家受用。

「喻之如諸法空為座」,所以「處眾無所畏,廣為分別說」。

處眾無所畏
廣為分別說:
處大眾中無所畏心
廣為一切分別演說

處眾,在大眾中就無所畏,因為法是這樣,不論怎麼說,我們安心說,大眾來聽,為大眾分別所說。總而言之,法就是要這樣用心,靜下心來,法,一段一段要深入,從淺入深,我們若能很體會法的道理,三乘五教我們都能這樣照順序走,這樣,法,一邊聽,一邊要身體力行,若能這樣,就安穩自在。所以要時時多用心!


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Explanations by Master Cheng-Yan
Subject: The Sutra Encompasses the Five Teachings (總記三乘 廣收五教)
Date: December 22.2017

The sound of rain outside is so loud. It rained all through the night. Truly, the four elements are out of balance. While some places hardly get any rain, other places have too much, causing disasters or many other inconveniences. This is how it is in our current era. There are so many imbalances. To [restore balance], everyone must be sincere and maintain constant vigilance in our lives. How should we live our lives? We need to live with our minds at peace. We need to live in harmony with others. If we can bring balance to our minds, if people can live harmoniously, if everyone orients their minds toward kindness, then through the balance in people’s minds, the whole world and the climate will also come into balance.

This is because, as the Buddha said, “All things are created by the mind.” Indeed! All things in this world depend upon a single thought within people’s minds. With a single thought of working diligently toward goodness, everyone has this same thought of goodness, so naturally, we can avert disasters and be at peace.

I am going to share a story with everyone of how, with our minds in harmony, we can avert disasters. In 2008, in January, the first month of the year, a car accident occurred in Taipei city. This car crash was truly a traffic accident that happened in the blink of an eye. There was a small pickup truck stopped alongside the road. Everyone surrounded it and saw a person underneath the truck. There was a pool of fluid, a pool of bright red fluid. Everyone thought that it was blood. They all said, “There is no way that this person under the truck can survive. What about the driver? Where did the driver go?” Some people said, “The driver was very nervous when he came out. He immediately called 119 for an ambulance. Then he disappeared. We don’t know where he went.” Everybody was standing there, talking about this incident, unable to find the driver. The ambulance quickly arrived. As soon as it came, the person beneath the vehicle crawled out. When he came out, his entire body was red. Everyone said, “Oh my! This person is covered in blood, yet he was still able to crawl out by himself.” The ambulance had arrived, as well as the police. They examined him and [found that] he was safe and sound. There was nothing wrong with him. Nothing wrong? What had just happened? How did his body get all red like this? It turns out that it was [chili] sauce. He was a farmer riding a bike, carrying chili sauce to deliver to his customers. When he came across this pickup truck, he was careless and his bike careened to the side, so he was hit by the truck. The farmer bent over to get under the vehicle and see how much [sauce] he had lost. He crawled under the vehicle to check. When the driver came out, he thought he had run this person over, so the driver panicked and immediately called [for an ambulance]. But where did the driver go? The ambulance was there. The doctor was there. The police were there. Everyone watched this farmer come out and the doctor did not find anything wrong with him. Everyone was amazed.

Suddenly, they heard that someone had jumped off the fourth floor. The police immediately turned around to look. At a construction site behind them, sure enough, someone had jumped from the building. They saw the driver on the ground, but there was another person lying there too. That person was an elderly man. He was a construction worker. He was a bit old. While he was making his rounds at the construction site, he saw [the driver] about to jump out off of the building. There was not enough time for him to call anyone for help. So, he immediately ran over, catching him with both arms. He was able to catch the person. So, the driver was fine. The doctor checked on the elderly man, and two of his ribs were broken. So, they immediately sent this elderly man to the hospital. The driver was fine. The farmer under the truck was also fine. The construction worker was sent to the hospital.

On the morning of the next day, the driver went to visit this elderly man. The elderly gentleman said, “I am fine. I only broke two ribs.” People asked the driver, “Why did you jump off the building?” It turned out that the driver was very poor. His entire family depended on him to survive. He worked as a driver to make money to support his family. He thought that for this accident, he would have to compensate the victim. He had no money for that, so he got the idler to kill himself. People asked him, “Since you had decided to die, why did you even call 119?” He said, “What if that person could be saved? I had to call someone to come save him” The old construction worker heard him and said, “You have no money, and you are working to feed your family. I can understand how hard it is to support your family. Please not worry. I am fine and will be discharged. You do not have to pay for my medical expenses. I can be discharged. I just have two broken ribs. Don’t worry about money” Though the farmer had suffered significant losses, losing a large bucket of chili sauce in this car accident, when he heard how the driver had to support his family, and that because of what had happened he wanted to die as he would not have money for compensation, the farmer could not bear to ask the driver to compensate his losses. [The farmer] said, “You don’t have to worry about me. I also escaped a brush with a fate. If I had worse luck, I might have been hit by a bigger truck. If I were hit by a [bigger] truck, I would have probably been killed. So, I have to thank you for letting me escape that fate. I apologize for causing an accident that almost [made you take your life]. I need to thank you!”

As for the elderly gentleman, the old construction worker, somebody asked him, “You were injured while saving someone’s life. Were you scared? Do you have any regrets?” He replied, “It is our responsibility as humans to save others. If we see someone who is about to die and do not save them, can we be called human beings? If he wanted to jump again, out of this building right now, I would still try to catch him.” He did not have regrets.

This is human nature; these three people all have good consciences. If everyone in this world were like this, if everyone had a good conscience and showed understanding and forgiveness to one another, wouldn’t the world be a very happy place? Although this is just a simple story, it shows the beauty of humanity. All humans intrinsically have Buddha-nature. Therefore, we must mindfully seek to comprehend this world; the intrinsic nature of human beings is actually very beautiful. It seems that the rain has just about stopped, so let us hurry up and look at the passage.

This sutra “records in entirety the Three Vehicles and encompasses the five teachings. It exposes and ultimately clarifies that the practices of the Hearers are far from the path to Buddhahood. So, it reveals the Buddha’s views and understanding, directly entering into the Buddha-wisdom.”

This passage tells us that this sutra, the Wondrous Dharma Lotus Flowers Sutra, comprises the teachings of the Three Vehicles as well as the five teachings. It encompasses the principles of the Three Vehicles and the five teachings. Thus, the Three Vehicles and the five teachings are all included in this sutra. It also “exposes”; it has opened the door of the perfect teachings, leading us to a clear understanding. The Buddha decisively and clearly told us that those who practice as Hearers practice the Small Vehicle Dharma, the Four Noble Truths and the Twelve Links, of Cyclic Existence. During the Agama period, these were the Buddha’s teachings. He only guided everyone to enter the Buddha’s door. He insured kindness within everyone and helped everyone understand that the world is full of suffering, that we all intrinsically have Buddha-nature and that human nature is inherently good. He taught many principles about the world and society to bring out teachings of the Buddha-Dharma, the Three Vehicles and the five teachings. The Small Vehicle merely guided everyone to gain clear understanding of the suffering in this world and the karmic law of cause and effect. However, the practice of the Hearers was still far away from the Path to Buddhahood. The Hearers understood that the world’s suffering comes from the continuous reproduction of ignorance and afflictions, such that we create many karmic causes and effects. They understood these things very clearly. Therefore, they were determined to eliminate their afflictions. They also decided to isolate themselves from others, to no longer create affinities with anyone.

Because of this, they were still far away from the Path to Buddhahood. They had merely entered the door which enabled them to understand the appearances of the world. The appearances of the world were like this, filled with suffering, ignorance and afflictions, which were constantly being reproduced. [The Buddha] led them to understand this. However, for the Buddha, the most important thing was for Him to guide us to return to our intrinsic nature of True Suchness. Our intrinsic nature of True Suchness is one with the universe. However, the Hearers were still far away form the principle that would allow them to discover their intrinsic nature and be one with the universe. So, this is why “They are far from the path to Buddhahood. So, it reveals the Buddha’s views and understanding, directly entering into the Buddha-wisdom.” Now, the Buddha had exposed and explained this. He opened up the past doors of skillful ,means to help everyone gain a clear understanding. Furthermore, He now introduced the perfect teachings of the One Vehicle to help everyone clearly understand that if they only remained at the [stage of] Hearers or Solitary Realizers, they were still far away [from the path]. Therefore everyone needed to continue to advance diligently toward the True Dharma of the One Vehicle. The Buddha directly revealed. His views and understanding [to sentient beings]. This path is the Bodhi-path to enlightenment. He guided everyone to directly enter the Buddha’s wisdom. This is [what He explained] “regarding all sutras taught by the Tathagata, in terms of their meaning and direction. This means that He wanted us to clearly understand the meaning of the teachings as well as their direction, whether they are shallow or profound, near or far. The teachings of the Hearers guided them to enter the door.

Regarding all sutras taught by the Tathagata, in terms of their meaning and direction, they differ in being shallow or profound. To give sentient beings an orderly course of spiritual practice, He established the five teachings.

For Hearers and Solitary Realizers, the meaning and direction of their teachings was a shallower one. They had just entered the Dharma-door and had only begun to understand the Buddha-Dharma of the world. The Buddha-Dharma in the world is there to help is clearly understand that the world is full of so many conflicts, that the world is dull of so much suffering and so many afflictions. This is only the beginning; we have just begun to understand. We have just entered the Buddha’s door, so the meaning and direction are shallower. There are also more profound teachings. Profound teachings enter directly into the Buddha’ understanding and views. These are the profound teachings. These profound teachings include the principles of all people, matters and things in the world. Body, mind and the principles converge; becoming one with the universe like this is very profound, extremely profound. These are extremely profound and true principles. Don’t all of you constantly read the Sutra of Infinite Meanings? Yes! It is extremely profound. This is the Buddha’s understanding and views. So, shallow and profound teachings are different. The Buddha wanted us to understand this, so He clearly revealed these principles to us. When the Buddha began to teach the Lotus Sutra, he clearly revealed these principles for everyone to understand that they should not linger in the past, in the Agama period, or remain at the Vaipulya or Prajna periods. We should advance one teaching after the other. This was to “give sentient beings an orderly course of spiritual practice.” This was the sequence that the Buddha used in order to guide sentient beings. So, the Buddha established the five teachings. The order of the five teachings is the following.

1. The Small Vehicle teachings. 2. The initial teachings of the Great Vehicle. 3. The ultimate teachings of the Great Vehicle. 4. The immediate teachings. 5. The perfect teachings.

The Small Vehicle teachings are like the Agama. It took 12 years to teach the Agama teachings. These teachings are meant to help ordinary people understand the Buddha-Dharma in the world. They help us clearly understand suffering, causation, cessation and the Path. It also lets us know that everything in the world is a result of the accumulation of afflictions and the law of karmic cause and effect. [The Buddha] spent 12 years teaching the Small Vehicle teachings.

After that, He taught the Vaipulya and Prajna. The Vaipulya is the Great Vehicle. The Vaipulya and Prajna are the initial teachings of the Great Vehicle. They begin to guide everybody into the Great Vehicle. In the Agama teachings, He taught the Dharma of existence. After that, He led us to understand that we must not become attached [since] as we analyze it, everything returns to emptiness. There is birth, aging, illness and death. Eventually, everyone returns to “emptiness”. Everyone is the same everything has a beginning and an end. Once it reaches the end, there is nothing left. This is called the initial teaching of the Great Vehicle. As they analyze them, all things that exist ear ultimately empty. This is the Dharma if emptiness. The Vaipulya and Prajna are the initial teachings of the Great Vehicle. We must not be attached to “existence”. We need to regard “existence” as “emptiness” and let everything go.

However, if this is all we do, we will be biased toward emptiness. The Buddha had yet to expound the great Dharma of the One Vehicle. This was the ultimate teaching of the Great Vehicle. At the end came the perfect teachings of the Lotus Sutra. It encompasses the previously mentioned Small Vehicle and Great Vehicle. From existence to emptiness, He brought us back to the perfect teachings. Within the five teachings, there are also the immediate teachings and perfect teachings. The immediate teachings were for those with sharp capabilities. For those with great capacities, He could directly expound the Great Vehicle Dharma. once He let them hear it, they would comprehend it immediately. As soon as they heard it, they could awaken; this is called the immediate teaching. This was for people with sharp capabilities. For people with these capabilities, the Buddha did not need to start with the limited teachings. He could directly expound the Great Vehicle teachings to them. There are the immediate teachings. He also needed to teach universally according to with people’s capabilities. He had to patiently guide them. If they received immediate teachings, this meant that their capabilities were sharp, and they would accept them very quickly. However, they might lack patience, for forming aspirations is easy, but perseverance is difficult. Ultimately, they would still end up with the perfect teaching. The perfect teaching is the Lotus Sutra. It encompasses the Small Vehicle teachings, the initial teachings of the Great Vehicle, the ultimate teachings of the Great Vehicle, the immediate teachings and the perfect teachings. [This sutra] perfectly encompasses all of them. These are called the five teachings.

[The Lotus Sutra] contains the Three Directives and the five teachings. The Three Directives are “entering the Tathagata’s room, wearing the Tathagata’s clothing and sitting on the Tathagata’s seat.” These are the Three Directives. Starting from limited teachings, level by level. Time after time, people can build a stable foundation. Then the teachings will be complete. Everyone will be able to accept the teachings will have no doubts and be determined. With Samadhi and perseverance, they will be willing to go among people and shoulder the responsibilities of the world without ever losing their spiritual aspirations. this is a perfect teachings. They will not retreat on the Bodhisattva-path. This is what we have said before; they will be very close to the state of noble beings and Buddhas. They will almost at the state of Buddhahood.

Let us listen to the previous sutra passage. “At that time, the World-Honored One, wishing to restate His meaning spoke in verse.” The previous sutra passage says, “Those who wish to abandon indolence must listen to this sutra. It is rare to hear this sutra and rare [to encounter] people who have faith in and accept it.”

If we truly want to abandon our indolence, we must listen to this sutra. It is rare to hear this sutra. However, to have faith in it and accept it, to be able to form aspirations to put it into practice is truly not a simple matter.

So, the following sutra passage continue to say, “It is like a thirsty person in need of water who digs into a high plateau. All he sees is dry earth, and he knows that the water is still far away. As he gradually sees the moist earth and mud, he is certain that the water must be close.”

This person has already put in a lot of effort. Starting from dry earth, he has been working hard. He had been continuously digging, continuously looking for the source of the water. Dry soil means the water is still far away. After he sees the moist earth, he knows he is close to the water.

This is an analogy for carrying our afflictions as we engage in spiritual practice. If our afflictions are still there, if we have yet to eliminate our afflictions and ignorance and want to engage in spiritual practice, we still remain within the ground of dry wisdom. [The ground] is still dry, and we have yet to discover the water of the principles. The water of Dharma has yet to nourish the field of our minds. Therefore, we should be very mindful.

We need to abandon indolence; we must not be indolent. Only then will we “gradually see the moist earth and mud” and “be certain that the water must be close”. The water is already very close to us. So, [He says,] “Medicine King, you must know that people like these….”

Medicine King, you must know that people like these: The Buddha called compassionately to Medicine King. People like these are all the newly-inspired Bodhisattvas.

Out of compassion, the Buddha worried that everyone might be tired after having listened to the teachings for such a long time. So, He called again, “Medicine King”. This was to tell everyone, “Don’t fall asleep!” “Come, pay more attention and listen carefully”. It is the same principle. So, the Buddha, out of His compassion and because this is very important, always reminds us to heighten our awareness and earnestly listen to the teachings. Therefore, He called to Medicine King Bodhisattva once again. Out of compassion, the Buddha, called Medicine King saying, “People like these are all the newly-inspired Bodhisattvas.” “You must know” [means] Medicine King must know that these people are newly-inspired Bodhisattvas.

“Medicine King, you must know that people like these who have not heard the Lotus Sutra are still far from the Buddha-wisdom. If people hear this profound sutra, it ultimately clarifies the teachings for the Hearers. It is the king pf all sutras. Once they have heard its truth and contemplate it, you must know that these people are near to the Buddha-wisdom.”

Medicine King! If these newly-inspired Bodhisattvas have not heard the Lotus Sutra, they are “far from the Buddha-wisdom.” They are still very far away from the Buddha-wisdom.

For example, when these Hearers listened to the sutras, they listened to the Agama, Veipulya and Prajna. If they did not proceed to listen to the Lotus Sutra, [their practice] would still not be very complete. So, they were far away from the Buddha’s wisdom because they had not yet been able to hear [this sutra]. Because they had yet to hear “this wondrous Lotus Sutra, they were still far away from the Buddha’s wisdom.

So, “If people hear this profound sutra, it ultimately clarifies the teachings for the Hearers. It is the kind of all sutras.”

If people can hear this profound sutra, which is the king of all sutras, after they hear this sutra, they themselves can know, can ultimately understand that the teachings for the Hearers, is far away from this sutra. So, “If people are able to hear this profound sutra” [refer to] the Wondrous Dharma Lotus Flower Sutra, the kind of all sutras. [The Buddha] emphasized this here once again. The Hearers need to earnestly seek to comprehend this; this sutra is the kind of all sutras.

This sutra records in entirety the Three Vehicles and encompasses the five teachings: Thus, it says “it ultimately clarifies teachings for the Hearers.” It reveals the Buddha’s views and understanding and directly enters the Buddha-wisdom.

[This sutra] “records in entirety the Three Vehicles”. From the beginning to end, it combines all three teachings from the Agama, Veipulya and Prajna, combining them all together to enter into the perfect teachings. Thus, it “encompasses the five teachings”. It combines the Three Vehicles and the five teachings all together. Thus it “ultimately clarifies the teachings for the Hearers”. Now there are no longer any distinctions between Small and Middle Vehicles. Now, the Small and Middle Vehicles have all been merged together as the perfect teaching of the Great Vehicle. So, “It reveals the Buddha’s views and understanding and directly enters into the Buddha-wisdom.” Now the Buddha has begun to lead everyone to understand the Buddha’s understanding and views and the Buddha’s wisdom. This Dharma and the principles of all things in the universe are all already encompassed within our enlightened nature of True Suchness, which is pure and undefiled. The Buddha’s understanding and views are all encompassed withing [our intrinsic nature]. This very sutra is meant to help us to realize this. “Once they have heard its truth and contemplated it, you must know that these people are near to the Buddha-wisdom.”

Once they have heard its truth and contemplated it, you must know that these people are near to the Buddha’s wisdom: Having heard this teaching, they truly and mindfully contemplate it. Having heard it, they can contemplate it; having contemplated it, they can practice it. You must know that these people are near to the Buddha-wisdom.

Everyone needs to have patience, mindfulness and deep faith to comprehend these principles. “Truly” refers to genuine and sincere principles. This is the essence of Dharma. we need to truly comprehend and embrace the essence of the Dharma. we need to contemplate it mindfully. We must earnestly contemplate. We must cultivate still contemplation. We need to earnestly contemplate. People like this are very mindful with respect to the Dharma and the Dharma-essence. People like this are near to Buddha’s wisdom. When we listen to this kind of teaching, we need to contemplate it mindfully. Our minds are inseparable from the Dharma. The Dharma is in our lives. The Dharma exists within our daily living. The Dharma exists in our every word. Whether tangible or intangible, all things contain the Dharma. we need to be mindful as we contemplate its essence.

“Having heard it, they can contemplate it; having contemplated it, they can practice it.” We need to be able to listen to, contemplate and practice the Dharma like this. we need to put effort into comprehending and understanding [the Dharma]. “You must know that these people are near to the Buddha-wisdom.” They are already close to the Buddha’s wisdom.

The following sutra passage continues. “Those who teach this sutra must enter the Tathagata’s room, wear the Tathagata’s clothing and sit on the Tathagata’s seat. They must go among people without fear to teach them all individually.”

This sutra passage continues, “Those who teach this sutra must enter the Tathagata’s room.” If there are people in the future who are born after the time of the Buddha who wish to teach this sutra, they should give rise to great compassion and enter the Tathagata’s room.” Our heart need to hole a vast, infinite amount of great compassion. We must accumulate a great amount [of compassion] so that we can enter the Tathagata’s room, naturally. A heart of great compassion is the Buddha’s heart; with it we naturally, we will have begun to enter the Tathagata’s room and take the Buddha’s heart as our own. The Buddha’s heart encompasses the universe. The open and spacious Buddha-mind is one of great compassion. The Buddha revealed to Medicine King Bodhisattva the Three Directives for Promoting this Sutra. He used “entering the Tathagata’s room, wearing the Tathagata’s clothing and sitting on the Tathagata’s seat” to explain this to Medicine King Bodhisattva.

The Buddha revealed to Medicine King Bodhisattva the Three Directives for Promoting this Sutra. These are the three guidelines for spreading the wondrous sutra during the era of Dharma-decay. Furthermore, the Three Directives are the Dharma-door to our true nature.

In order to promote the sutra, we need to uphold, read, recite, transcribe and expound the sutra. We must be replete with these Three Directives. “These are the Three Directives for spreading the wondrous sutra during the era of Dharma-decay.” This is after the Buddha enter Parinirvana. He was very concerned about how, after this time, the sutra would continue to be passed down. Therefore, the Buddha emphasized in the Chapter on Dharma Masters, that in order to promote the sutra, we need to uphold, read, recite, write and expound the sutra constantly. However, in order to promote this sutra, we need to be replete with great compassion and great patience. We must empty ourselves of everything and transcend this word. However, we must understand the wondrous Dharma very well. These are the Three Directives. Furthermore, the Three Directives are the Dharma-door to our true nature. They are to let everyone [return to] our intrinsic nature of True Suchness. the Dharma-door of the Three Directives teaches us how we can return to our intrinsic nature of True Suchness, our original enlightened nature; it is a pure and undefiled Dharma-doors. “Those who aspire to promote this sutra must possess great loving-kindness and compassion to cover and protect all sentient beings.”


Those who aspire to promote this sutra must possess great loving-kindness and compassion to cover and protect all sentient beings. Through great loving-kindness, they can give sentient beings happiness. Through great compassion, they can relieve sentient beings of suffering. Covering beings in kindness and compassion is a metaphor for entering the Tathagata’s room.

Those who as aspire to read and promote this sutra should not just read, recite, write and expound this sutra. They need to be replete with great compassion and know how to help everyone understand and help everyone put the teachings into practice and walk the Bodhisattva-path to “cover and protect all sentient beings.” They must be able to comprehend the Bodhisattva-path and save people. [Bodhisattvas] cannot bear for sentient beings to suffer. They cannot bear to let sentient beings suffer danger or hardship, and so they must constantly go to teach people and provide relief. To do this, they must go among people. So, we must “possess great loving-kindness and compassion to cover and protect all sentient beings. Through great loving-kindness, they can give sentient beings happiness.” Through great loving-kindness, they can bring peace and happiness to sentient beings. The Sutra of Infinite Meanings says, “Having relieved them from suffering, [Bodhisattvas] then expound the Dharma for them.” They lead sentient beings to reach as safe, stable and joyful refuge, a source of relief and protection. Isn’t this the essence of the Lotus Sutra?

So, this is the meaning of great loving-kindness. “Through great compassion, they can relieve sentient beings of suffering.” When sentient beings are suffering, loving-kindness and compassion is like a covering that can protect sentient beings. The principle is the same. So, those with great compassion are willing to give of themselves to help others and save and transform sentient beings, which is “covering them with clothing”. This is just like “covering beings in kindness and compassion”. “Beings” are living beings; they all need our protection. “Entering the Tathagata’s room” is a metaphor for having a heart of great compassion.

“Putting on the Tathagata’s clothing” means that those who the spread the sutras, who promote this particular sutra, “should practice patience” and protect all sentient beings from evil obstructions and unwholesomeness such as afflictions. This is a metaphor for using the clothing of gentleness and patience.

We can see that life is filled with turbidity. Can we see how ugly human beings really are? We look beautiful from the outside, but our minds are full of afflictions and ignorance. We are full of the Five Turbidities and thoughts of the Five Poisons. This is the reality of our lives. Once these thing flare up, they can truly cause many troubles in the world. Life is filled with suffering and hardship. Therefore, we need to protect ourselves. We need to guard against wrongdoings and put an end to evil. These wrongdoings, things that are incorrect, need to be stopped from happening. When evil things are happening, we need to stop them immediately. This is what it means to “[cover] up the unwholesome obstructions of sentient beings, as well as their afflictions. We need to stop these [evils] and help people change their states of mind, hoping they can transform their afflictions into thoughts of Bodhi. This is what it means to cover and protect. This is a metaphor for using the clothing of gentleness and patience. This means that this clothing can cover up and prot4ect everything. As for “Sit upon the Tathagata’s throne, for those who promote this sutra in particular, “they need to sit on the seat.”

Sit on the Tathagata’s seat: People who promote this sutra sit on the seat of the emptiness of all phenomena. Only when our minds abide peacefully in emptiness can we bring peace to ourselves and others. Also, there is no self who can teach. This is likened to sitting on the seat of the emptiness of phenomena.

All phenomena are empty. There is nothing in this world that we should be hindered by. Once something is done, it is done. There is nothing for us to caught up in. We “sit on the seat of the emptiness of all phenomena. Only when our minds abide peacefully in emptiness can we bring peace to ourselves and others.” If our minds can abide peacefully in the emptiness of all phenomena, once we give of ourselves, we will not [be attached] to a self that can do so many things. So, we will not be arrogant. There is also no one whom we have helped who has become successful; there is no such person. As long as they are at peace, we rejoice with them. If they are [living a stable life], we should rejoice with them. So, “we bring peace to ourselves and others”. We do not take issue over it. If others have achieved success or stability, we should rejoice with them. So, “Also, there is no self who can teach”. This is a metaphor for how “There is no Dharma to speak of”. We teach the Dharma all day, yet do not see any Dharma to be taught. We transform people all day, yet do not meet any people to transform. Once we have taught it, that is all. Once if has passed, it is gone. We just hope everyone can accept the teachings. Actually, there is nothing worth being attached to. So, there is no self who can teach. There is nothing special about this. So, once we teach something, we just hope people can apply it. “This is a metaphor for sitting on the seat of the emptiness of phenomena.” This, “They must go among people without fear to teach them all individually”.

They must go among people without fear to teach them all individually: when they go among people, they are without fear. They expound it for all, teachings individually.

While going among people, we must have no fear. This is how the Dharma is; no matter how it is expounded, we teach it with peace of mind. When everyone comes to listen, we will expound it for all, individually.

In summary, we need to be mindful of the Dharma and calm our minds. We need to delve deeper into the Dharma, one teachings at a time, from the shallow to the profound. We need to thoroughly understand the principles of the Dharma. we must follow the Three Vehicles and the five teachings in sequence. As we are listening to the Dharma, we also need to put the teachings into practice. If we can do so, we can be peaceful and at ease. Therefore, we must always be mindful.

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