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 20171226《靜思妙蓮華》勸修諸善 忍為諸務 (第1248集) (法華經•法師品第十)

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20171226《靜思妙蓮華》勸修諸善 忍為諸務  (第1248集) (法華經•法師品第十) Empty
發表主題: 20171226《靜思妙蓮華》勸修諸善 忍為諸務 (第1248集) (法華經•法師品第十)   20171226《靜思妙蓮華》勸修諸善 忍為諸務  (第1248集) (法華經•法師品第十) Empty周三 12月 20, 2017 11:33 pm

20171226《靜思妙蓮華》 勸修諸善 忍為急務 (第1248集) (法華經•法師品第十)

⊙「若說勸修諸善能勤進導正,秉慈用智入人群中廣化度,又以忍力勸勉末世弘經人,勸誡明經律修持忍為急務。」
⊙佛陀施教,不離勸誡二門:諸惡莫作,名為誡門,諸善奉行,名為勸門。
⊙「大慈悲為室,柔和忍辱衣,諸法空為座,處此為說法。」《法華經法師品第十品》
⊙「若說此經時,有人惡口罵,加刀杖瓦石,念佛故應忍。我千萬億土,現淨堅固身,於無量億劫,為眾生說法。」《法華經法師品第十品》
⊙若說此經時: 若復說此妙法華經之時。此是勸修:悲懷後世弘經,忍力慇懃勸勉者。末世弘經,忍為急務。
⊙有人惡口罵,加刀杖瓦石:有人前來,惡口穢濁辱罵,加以刀杖,瓦石捶打。
⊙念佛故應忍:此時違意生惱,境界現前,當念佛入心,應忍世諸惡。
⊙忍耐違逆之境而不起瞋心;又安忍也,安住於道理而不動心。慧心安法住,諸法實相空性,名之為忍。
⊙我千萬億土,現淨堅固身:云何念佛,當思如來昔於無量千萬億土,示現清淨,能忍諸惡,毀贊不動,堅固之身。
⊙如樹之根株,不能拔者云堅,從他物不變,原態者云固,謂心念之不變不動。
⊙於無量億劫,為眾生說法:如本門中常不輕是,現身必說法,說法必現身,形聲二益,橫闊豎遠。

【證嚴上人開示】
「若說勸修諸善能勤進導正,秉慈用智入人群中廣化度,又以忍力勸勉末世弘經人,勸誡明經律修持忍為急務。」

若說勸修諸善
能勤進導正
秉慈用智
入人群中廣化度
又以忍力勸勉
末世弘經人
勸誡明經律
修持忍為急務

了解其中的意思嗎?也就是說要說、要勸,我們要決心弘傳,圓教《法華經》,我們要說,要說啊!經的意義,我們入心,落實生活,生活中的體會,與法融會貫通。若在做事,覺得很歡喜,這句,與這個法,原來是能會合起來,法,原來是在我們的修行中,修行,無非就是修諸善法。想想看,常常說「六度萬行」,布施,付出,有困難嗎?一點都不困難,我們昨天說過了,看人拿得太重,我們若能伸手幫助他一下,這也是善事一件。看大家做事很辛苦,我們在喝水時,同時向大家問問看:「你們會口渴嗎?」也口渴了,我伸個手,倒個水,供應大家止渴,止口渴,這是布施,結好緣,這也是修善。善法是很多,開口動舌,勸他說好話,這就是勸,同時我們身體力行,諸善,那麼就小小的動作也是善,和睦人與人之間,同事度。

一起在做事,一起在修行,各人的習性不同,包容他啦!勸誘他吧!或者是與他結好緣,牽引他,來與我們一起做,這都是在諸善之中。所以,「諸善能勤進導正」,我們自己能夠很殷勤,我們又能勸導人正確的觀念、正確的思想、正確的行為,這我們在生活中有什麼困難嗎?聽起來,大家會覺得:這也是法嗎?是啊,這絕對是法,佛法無不都是落實在生活中。你不懂得要與人結善緣,那就是違規,違背了叢林的「六和敬」。就是要與人,和和睦,就是要互相幫助、互相疼愛、互相接引提攜,這叫做「六和敬」之中,這樣循規矩。

我們若在社會生活,社會也是一樣,布施、利行、愛語、同事度,這也是很重要。這不就是要修行?這不就是法?所以,布施、利行、愛語、同事,這也是落實,只是我們平時都將它疏忽掉了,以為法是很深,其實,法,就是要我們平時好好收攝身心,將我們的身與心要收好,這就是最主要的。

所以我們要「秉慈用智」。佛陀教育我們,我們要秉持,秉持著慈悲心,我們人間生活,最好就是要讓大家都快樂,都是平安。平安、快樂,眾生需要,我們能這樣付出就是慈,這秉慈。為了要讓大家平安、快樂、歡喜、自在,就要運用我們的智慧,所以,秉慈用智。學佛,我們不是一直在修接近佛慧嗎?是啊,我們要接近佛的智慧,在生活中,我們就能做到,人人都平安,人人都快樂,不就是我們的平安,不就是我們的快樂嗎?天地間,四大不調和,眾生會平安嗎?災難偏多啊!我們要消弭災難,才能人人快樂,人人平安。我們就要好好,人人共同有這念慈心。慈心不是少數人,就要勸修,勸大多數的人面對著慈來廣施,大家都來施展這個慈心,秉慈,秉持著佛陀教育,盼望天下人人都平安、都快樂,秉這分佛陀的慈心,這樣我們就要使用智慧入人群,人群中,去廣化度眾生。

看到南非孩子的故事,我們南非,我們的慈濟人,第二代、第三代,第一代的慈濟人開始,從臺灣到南非建立事業,開始做慈濟,孩子在那地方讀書,成為慈青,結婚了,現在又有第三代(小螞蟻朱儀文)了,第三代就是,在這個慈濟家庭長大,現在十歲了。

有一天,她看到原來石油的來源,也就是要從地底下這樣鑽,去汲取石油,污染空氣,她知道了。尤其是又看到,看到聯合國開會,氣候的極端變化,那就是因為大地受污染,空氣受污染,知道要地球能降溫,就是要茹素。她看到聯合國,我們慈濟在裡面,也在開會當中,就提倡起了,一月十一日全球推素食,一天,全球的人能來響應「 111 」,就是一月十一日。

她,這孩子也看到了,她才知道,她知道:「為何我們的家庭都要素食,原來這與環保很重要,與地球很重要。所以她看到這些,這文字之後,她就這樣下定決心,向媽媽說,她有想要為地球做一些事。媽媽以為她是童言童語,才十歲而已,她要為地球,到底要做什麼事啊?當然,媽媽就鼓勵她:「妳要做就去做啊!」到底她是要怎麼做?媽媽亞棋,現在也是委員,這是第二代的委員,就說:「要做,妳就去做。」所以孩子就開始,又要求她的爸爸:「今天若要回來,要幫我切一塊木板回來。」父親也覺得:孩子是要做什麼呢?一塊木板,就拿一塊木板回來。開始,女兒就開始找紙、找筆,寫出了規畫她們的行動,就是勸素,要如何去勸導人人能素食,很用心準備。

這位十歲的女孩子,她的小名,爸爸、媽媽都叫她「小螞蟻」,這個小螞蟻,她要爬須彌山,所以她有志願,她就開始規畫,在寫,在華人社區要來推動,寫計畫,呼籲大家人人響應「111」(「111 行動專案」),一月十一日,大家來響應這一天素食,這樣很用心,就寫一些標語。有時候很懊惱,字寫錯,她要寫華文,要寫英文,要寫出了能感動人,呼籲人要茹素。有時寫不通,也會寫到哭。父母都沒有插手,但是從旁鼓勵,就繼續這樣一直寫。

寫了幾天後,小螞蟻覺得:「要寫到何時?又要畫圖,又要寫字。」她就邀請爸爸的姊姊的女兒,就是姑表(姊妹),與她同年紀,那就是邀請她來加入。所以,開如了,兩個人同樣的興趣,這樣慢慢地寫,紙仔細地裁,幾個星期過後,總是也製作出了六十多張,用純手工寫的標語(書籤),這樣都準備好了,開始向爸爸媽媽說:「我們都準備好了。」一大早也自己準備好,吃的東西與茶水,要在這個社區勸素。她想到社區這麼大,要走到什麼時候?

兩個人靈機一動,一個人就綁一腳那個直排輪,這樣一腳就滑出去,這樣比較快,開始這樣繞著他們的社區。很勇敢,第一間,開始向人敲門,振振有詞,說出了一篇的大道理:「地球是我們大家在住的,地球健康,人才會幸福。現在地球發燒,要大家來救地球哦!救地球的方法很簡單,就是茹素,大家若記得,在一月十一日,全球的人,大家人人都茹素一天。」這樣開始,但是自己也這麼想,能每天最好,若不能每天,先從這一天開始來響應。就這樣向大家家庭敲門,人家開門,就這樣說,若有響應的人,就要寫他的門戶地址、名字,簽字表示:「這一天我要響應。」所以,很勇敢。有的人覺得,這孩子年紀這麼小,就懂得疼惜地球,有這個志氣,所以大人就為她簽名。「為什麼要簽名,要寫地址呢?」孩子就這麼說:「因為現在還離一月十一日,時間還很長,我擔心你們忘了,我會再來拜訪。」

看,孩子是這樣,一天哦!這樣滑過了,用直排輪走,已經勸過了很多戶,但是兩個人總共一天之內,有二十多戶響應她,但是多數的人都會拒絕她們,不好的臉色給她們看,甚至回答她們說:「我們不能一天沒有魚肉。」所以不響應她們,門就關起來,她們也很傷心。所以兩個人這樣繞一圈,半天的時間,就在一個地方休息,喝水,吃東西。很洩氣,但是小螞蟻就說:「還算不錯,也有十幾個人響應。」算算她們的成績,也有十幾戶,「加油!還有半天」。所以,這還有半天,再繞。總共二十二戶。看,這麼可愛啊!

其實,孩子年紀小,但是父母、阿公、阿嬤的身教,對她來說,影響很大。家庭本來就是茹素,父親是慈誠,母親是委員,阿公、阿嬤也是。去年我一直,在呼籲小螞蟻攀爬須彌山,所以,孩子小,媽媽就喊她「小螞蟻」。雖然人小,志氣要大,所以她不會把它忘記了,所以發心。看看,這麼小的孩子,都能做這樣的事情,我們大人呢?不只是「勸修諸善」,還要「勤進導正」。這實在是很不容易,她們就是秉持著這個大慈悲心,來疼惜大地,才能人人都平安。秉慈,這是孩子的志願,運用她們的智慧,她們哪怕年紀那麼小,要做事,她們用好幾個星期日,週六、週日這樣來準備,來寫計畫本(設計勸素表格),還有小標語(結緣用勸素書籤),這樣兩個小孩子,可以做這麼志氣大的事情。這「秉慈用智」,小孩子做得到,可以入人群去向人敲門,認識、不認識,都去敲人家的門,去勸素,這真的不容易。「入群中廣化度」,多少人被她們感動了,她們還繼續這樣做下去。

所以「又以忍力勸勉,末世弘經人」。看,孩子都有辦法這樣,佛陀的悲心、慈心,為了未來濁惡世,那個末法的世間,希望人人要挑起這個重擔,要來弘傳圓教。很簡單,在生活中的生活,人人都要做得到,大人、小孩都要做得到,這真實是淨化人心,這必定要以忍力,著忍辱衣,雖然大慈悲為室,柔和忍辱衣,這個忍力很重要。所以勸勉,來勉勵殷勤,來勸大家,勸,來勸大家要殷勤。尤其是末世,這部經,對末世,這個末法的世間,濁惡世這個時代,我們要勸人人都要弘經,弘揚這部經的教法。不是叫大家都去講經,是經的法要落實在生活,就需要有人去弘法。

就如那個大社區,就需要有如這樣的家庭,這樣的家庭,有這樣願意為人群付出的,委員、慈誠,有這樣那麼受教、秉慈用智的小孩童,她也響應,她也身體力行,她也是在社區中,這樣家家戶戶要繼續去做,勸誘大家要茹素。看到這樣,就想到,我們真正不論如何,借因、用緣,也是同樣要借,借這個因,用這個緣,秉持慈悲喜捨的因緣,六度,行萬行,設法來為人群付出,讓大家能了解生活的方式,要正確的方向,這種「勤進導正」,這都是我們做得到,不困難。

所以「勸誡明經律」,經、律、論,我們都要有。平時與人說,經的內容,我們自己聽經之後,就要趕緊接近佛心,轉凡入聖,這需要經典,來維持我們生活中的戒律。我們的規則,生活的規則要正確,不只是修行者要有,生活的戒律而已,在家,人人應該也要有,倫理道德的規律,所以這個律,就是規律,是戒律。這經典所教育的,該做,不該做的。

佛陀施教
不離勸誡二門:
諸惡莫作
名為誡門
諸善奉行
名為勸門

佛陀所講的法,全都不離開二門,一個是誡門,一個叫做勸門。誡門就是「諸惡莫作」,不要做了惡的事情,常常向大家警誡,不要造惡,錯誤的事情,一點點都不要做,這叫做誡,誡門。「眾善奉行」,這叫做勸門。佛陀的教育是開這二門,不離開「諸惡莫作」,誡;「眾善奉行」,勸,勸大家,真真實實,平時就是要有這樣的受持,在家、出家都一樣,經律受持。就要在種種的法,小的是這樣這麼簡單,遇到很大的困難時呢?那就要忍了。人與人之間,眾生剛強難調難伏,要將他放棄嗎?還是要待時機,也是同樣要關心,也是同樣要忍,忍住,時間來改變,或者是等待時機、因緣。就如佛陀度不來的眾生,阿難去度嘛!這就是要持,不忍眾生不受教,不忍眾生不受這個誡的範圍,所以要用心勸。

很多,輕的,就是在日常生活中,重的,有遇到什麼樣重大的難關,我們也要忍,也要走。現在我們很急,因為來不及了,我們不能坐視不管,就像那兩個孩子說:「我要趕快為地球做一些事情。」對啊,這就是她的願。我們要為眾生、地球,要做一些事情,不能等,所以我們要修。「勸誡明經律,修持忍為急務」。對,就是要修持。剛才說,佛陀施教不離開這二門,就是勸門、誡門,「諸惡莫作,眾善奉行」,以「諸惡莫作,名為誡門」,「眾善奉行,名為勸門」。這是很簡單,希望大家做得到,所以我們要用心,不能等,是來不及了。

接下來,來聽前面的經文,就是:「大慈悲為室,柔和忍辱衣,諸法空為座,處此為說法。」

大慈悲為室
柔和忍辱衣
諸法空為座
處此為說法
《法華經法師品第十品》

這大家應該要很熟了,這些(經)文應該要入心,倒背如流,裡面的意思也應該清楚了。

所以,若說此經時,接下來的經文這樣說:「若說此經時,有人惡口罵,加刀杖瓦石,念佛故應忍。我千萬億土,現淨堅固身,於無量億劫,為眾生說法。」

若說此經時
有人惡口罵
加刀杖瓦石
念佛故應忍
我千萬億土
現淨堅固身
於無量億劫
為眾生說法
《法華經法師品第十品》

「若說此經時」,有人發心,要講這部《法華經》時。

若說此經時:
若復說
此妙法華經之時
此是勸修:
悲懷後世弘經
忍力慇懃勸勉者
末世弘經
忍為急務

這就是佛陀開始,要勸我們大家要修行,不只是修行,也要受持《法華經》,接下去的(經)文就是了。所以要「悲懷後世弘經」,我們除了秉慈用智以外,我們還要啟悲,啟發我們的悲心,我們的心懷後世。不是佛陀的後世而已,還有我們現在的後世。佛陀的後世是我們,我們的後世、未來,還有很多,就像現在的小兒童,他們的未來再未來,希望他們人人,都能接觸到這樣的經典,去發願、去弘揚。所以這是後世弘經。

「忍力慇懃勸勉」,同樣我們也要這樣去勸,自己要很殷勤,自己也要立弘誓願。就如孩子去勸人,勸了之後,還要人簽名、寫地址,表示「時間還很長,我會再來哦!」你們想,這是不是忍力呢?為了要弘揚,要推動茹素,她們還是鍥而不捨。這種弘經,這也就是一種宏願,勸誡惡莫作,不殺生,不食眾生肉,相信這個孩子她們會繼續,說不定不必等到「 111 」,說不定這些人很快,乾脆現在就開始茹素,也說不定呢!因為孩子除了疼惜地球,她們也會告訴他們,說殺生是不對的,這樣慢慢去勸導。這不就是在弘經嗎?「諸惡莫作,眾善奉行」,這叫做悲懷,這樣的孩子就是悲心。佛陀的慈悲心,這樣一直要傳在後世,所以必須要有忍耐力。是不是能再繼續下去呢?我們就很期待,期待孩子繼續,有期待自己嗎?所以要殷勤,自己再勸勉他人,自覺覺他,自利利他。在末世弘經,是忍為急務。一定要用很長的耐心,要忍,要一直維持下去這念心,這我們要用心。


有人惡口罵,加刀杖瓦石。

有人惡口罵
加刀杖瓦石:
有人前來
惡口穢濁辱罵
加以刀杖
瓦石捶打

有的人,你要講給他聽,要勸他,有的給你不好臉色看的是很多,但是開口罵我們的人,也應該也會不少,因為他不肯聽,因為你這樣說,好像觸犯到他的禁忌,他明知葷殺生,但是有一群人又加重勸他,不該殺生吃肉。所以聽到你勸素,他不只是不會接受,他還是會開口毀謗;你要叫他做善事,他不只是不能做,反而他也會毀謗。所以這種要行善,還是要弘法,同樣就是要忍。「有人惡口罵」,有啊,我們應該常常聽到:「我去勸人做什麼事情,我被人罵。」好像也常常聽到。

富樓那彌多羅尼子,「只是惡口罵而已,很感恩,也沒有用棍子打我,也沒有用刀追殺我,這樣我都要很感恩他們了。」是啊,要感恩。所以若是用刀呢?用杖、用棍子呢?或者是向你丟石頭呢?你要怎麼辦?就要有富樓那的精神,感恩;要有常不輕菩薩的殷勤,還是不敢輕視人,還是恭敬人,要用這種的心。所以有人這樣來惡罵、惡口,用很不禮貌、很骯髒,穢濁來辱罵我們,我們還是,還是同樣要忍,或者是用刀杖、瓦石捶打我們,我們也要忍,傷害到我們的身體,我們也要忍,因為念佛心為己心,佛陀是如何修行過來?我們現在才正是要學佛而已,所以是學佛、念佛的心,所以我們應該要忍。

念佛故應忍:
此時違意生惱
境界現前
當念佛入心
應忍世諸惡

這就是違背我們的意的人,世間的事情本來就是這樣,不如意的事情十有八九,所以「違意生惱」,違背我們的意,或者是我們勸他,違背他的意,有互相違背了。我們要勸他做善,違背到他,不歡喜聽要他做善事,違背對方的意,所以這樣。

或者是我們勸不動人家,也就是人家不順我們的意。就像兩個孩子在勸茹素,有的人就說:「我沒有肉,我無法過日子。」把門關起來,拒絕!這樣不錯啊,今天還有一二十個響應。違意應該是比一二十人更多,但是她們這樣善解,也歡喜,同樣的道理。所以這些境界現前時,我們要趕緊念:「我們是在學佛,佛心就是我們的心,再剛強的眾生我們也要讓,待機會要如何來教化他。」這就是「應忍世諸惡」眾生本來就是剛強,不論什麼樣惡的形態,我們都要忍耐,忍耐這種「違逆之境,而不起瞋心」。不要起瞋恨心,總是這是我們的志願,我們自己心甘情願要付出。

所以我們要安忍,「安住於道理而不動心」。

忍耐違逆之境
而不起瞋心
又安忍也
安住於道理
而不動心
慧心安法住
諸法實相空性
名之為忍

我們要安忍,「諸法空為座」,人的聲音、臉色算什麼呢?「諸法空為座」,我們付出是無所求,所以,只要我們安住在道理中,心不動搖。這是「慧心安法住」,我們慧心安住在法中,外面的境界,不會影響我們的心境。所以「諸法實相空性,名為忍」。其實我們若了解道理,諸法,這些形形色色的相,計較什麼呢?不用計較,就是這樣就忍過去了。這就是我們持經者的三軌。

所以「我千萬億土,現淨堅固身」。佛陀說,後世若有人這樣弘揚這部經,佛陀自己這樣說,「我在千萬億土,現淨堅固身」。

我千萬億土
現淨堅固身:
云何念佛
當思如來
昔於無量千萬億土
示現清淨
能忍諸惡
毀贊不動堅固之身
如樹之根株
不能拔者云堅
從他物
不變原態者云固
謂心念之不變不動

這就是佛,佛陀他的心,我們若有入我們的心來,那就是佛永遠都是,在我們的心裡,無處不在,只要有《法華經》念處的地方,無不都是佛的全身。大家聽經都記得嗎?就是佛的全身。所以佛陀說:「我千萬億土,現淨堅固身。」有千萬億人心中有法,就有佛的全身,而且是清淨堅固的身。這個清淨堅固的佛身,那就是法身,法身是入我們的心,就是歸於我們的真如,清淨無染,所以叫做「云何念佛,當思如來,昔於無量千萬億土,示現清淨」。過去的佛、現在的佛、未來的佛,是永恆,千千萬億土無不存在,所以示現的是清淨身。

所以「能忍諸惡,毀讚不動堅固之身」。不論是毀謗我們,或者是讚歎我們,對持經之人不增不減。人家讚歎我們,我們就起傲慢心,也不對;被人毀謗我們,我們的心也不受動搖,若這樣就是「毀讚不動堅固之身」,這就是佛的清淨身。佛的清淨身,人人本具,佛陀從他無數劫以來,修行的結合,就向大家說,讓大家吸收入自己的心來。

所以「如樹之根株,不能拔者云堅」。就如大樹,千年大樹,樹根竄得很深,也竄得很長,人要去拔它,拔不起來,這就是很堅固。所以「從他物,不變原態者云固」。原物,這樣的樹就是這樣的樹,開這樣的花,結這樣的果,從樹根一直到果,都是原來的形態,這樣的樹結這樣的因、這樣的果。「是謂心念之不變不動」。

所以「於無量億劫,為眾生說法」。這樣無量億劫為眾說法。

於無量億劫
為眾生說法:
如本門中常不輕是
現身必說法
說法必現身
形聲二益
橫闊豎遠

這就是佛用心,這樣這麼長久的時間,就是不斷生生世世來說法,這是如本門的常不輕菩薩,同樣的。常不輕菩薩,生生世世也是這樣,不怕人家怎麼毀罵,他還是用恭敬的心,來看待一切眾生。這就是「現身必說法」,菩薩心就是現身在人間,必定要說法,用什麼樣的形態來說法。「現身必說法,說法必現身」,說與做的都一樣,說我們所做的,做我們所說的,所以這個形與聲都是一樣,二益,說法必現身,「形聲二益」。形也好,我們的形態、動作等等,光是看到,他就會起歡喜心,起道心。或者是經過你所說法,他就能接受,這都是利益。不論是見身或者是聞法,都能利益眾生。

用心啊!學佛就是講究一念心,回歸到佛陀的精神。佛陀的精神,法入我們的心,我們的心與佛心合而為一。發願,小螞蟻爬,攀爬須彌山,幼小的孩子發心立願,我們呢?所以我們大家要時時多用心。


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Explanations by Master Cheng-Yan
Subject: Exhorting People to Do All Good Deeds (勸修諸善 忍為急務)
Date: Dec ember 26.2017

“By teaching and exhorting others and practicing all good deeds, we can advance diligently and guide people to enter the right path. We must exercise loving-kindness and wisdom to go among and widely transform people. We must also rely on our power of patience to exhort and encourage those who promote this sutra in the era of Dharma-degeneration. In exhorting and admonishing others we must know the sutras and the vinaya and take practicing patience as a priority.”

Do you understand what this means? It tells us that we must teach and exhort others. We must be determined to widely spread the perfect teachings of the Lotus Sutra. We must teach it and share it [with others]! When we take the meaning of this sutra to heart and actualize it in our daily living, the realizations we gain in our daily life will meld together with the Dharma. When we feel very joyous in everything we do, [our experiences] and the teachings of the sutra will come together as one. The Dharma is inherent to our spiritual practice. Spiritual cultivation is all about practicing all good deeds. Consider how we constantly speak of “actualizing the Six Paramitas in all actions.” Is it difficult to give of ourselves to others? It is not difficult at all. Yesterday, we discussed how, if we see someone carrying something too heavy, if we are able to reach out a helping hand, then we are doing a good deed. When we see others working very hard, if we drink water, we should also ask them. “Are you thirsty?” If they are also thirsty, we should reach out and pour them some water to meet their need and quench their thirst. This is practicing giving and forming good connections. It is also a way of practicing good deeds. There are many ways to do good deeds. When it comes to speech, when we urge others to speak kindly, that is “exhorting”. At the same time, we must practice all good deeds. Even the smallest action can be a good deed that can harmonize our interpersonal relationships. We can transform others by working together. In working together with others and engaging in spiritual practice together, each individual’s habitual nature is different. We must be accommodating toward others encourage and entice them [to join us]. We need to form good connections with them and guide them to work alongside us. These are all ways of practicing good deeds.

So, [by practicing] “all good deeds, we can advance diligently and guide people to enter the right path.” If we can be very earnest and diligent, we can guide others toward correct understanding, correct thinking and correct behavior. Is this difficult to do in our everyday living? When we hear this, everyone wonders, “Is this also Dharma?” Yes, this is absolutely Dharma. All Buddha-Dharma must be actualized in our daily living. If we do not form positive affinities with others, we are going against the rules; we are transgressing against the Six Points of Reverent Harmony for monastics. To be in harmony with each other, we must help one another, cherish one another and guide and support one another. These are among the Six Points of Reverent Harmony. We need to abide by these rules.

When it comes to living in society, it is the same. We transform others through giving, beneficial conduct, loving speech and working together. This is also very important. Isn’t this what we need to practice? Isn’t this Dharma? So, giving, beneficial conduct, loving speech and working together are all to be practiced in our daily lives. It is just that we neglect them most of the time. We think that the Dharma is so profound, but actually, [learning] the Dharma is just a matter of earnestly disciplining our minds and bodies in our daily living. We need to have restraint in body and mind. This is what is most important. So, we must “exercise loving-kindness and wisdom.” The Buddha taught us that we must exercise and uphold loving-kindness and compassion. Living in this world, the best is to bring happiness and peace to others. [To bring] peace and happiness, [we must give] sentient beings what they need. Serving others in this way is exercising loving-kindness. In order to bring everyone peace, happiness, joy and ease of mind, we must apply our wisdom. So, we must exercise loving-kindness and wisdom.

As Buddhist practitioners, aren’t we constantly practicing to draw near the Buddha’s wisdom? That is right, we must draw near the Buddha’s wisdom. If we can do this in our daily living, then everyone will be happy and at peace. Wouldn’t this bring us peace and happiness too? With the four elements out of balance, can sentient beings be at peace? There are so many disasters occurring! We must put an end to disasters before everyone can live in peace and happiness. We must make an effort [to enable] everyone to share this compassionate mindset. It is not enough for a small number of people to have compassion; we must exhort a majority of people to widely practice compassion. [We need] everyone to spread this compassion, exercise loving-kindness and uphold the Buddha’s teachings. If we wish for everyone in the world to live in peace and happiness and exercise the Buddha’s compassion, we must apply our wisdom to going among people and widely transforming sentient beings.

I saw a story about a child in South Africa. In South Africa, there is already the second and third generation of Tzu Chi volunteers. When the first generation of volunteers started, they had moved from Taiwan to South Africa to establish business. They began doing Tzu Chi’s work. Their children attended school there and become Tzu Chi youth volunteers. After they married, there is now a third generation. This [grandchild] grew up in a Tzu Chi family. She is now ten years old. One day, she learned where oil comes from, that people need to drill into the ground to extract oil, and how this pollutes the air. This was what she learned. She also watched [news] about a United Nations conference regarding how the changes in our climate are caused by pollution of the earth and sky. She learned that to reduce the earth’s temperature we must adopt vegetarian diet. She saw how, at the United Nations summit, the Tzu Chi volunteers there advocated at the meeting for January 11 to be a worldwide vegetarian day. [They hoped] the world would join “1/11” [and abstain from meat] on January 11. When this child saw this, she understood why all families need to adopt a vegetarian diet. It is because this is very important for environmental protection, because it is very important for the earth. When she saw these things, she made up her mind and told her mother that she wanted to do something to help the earth. Her mother thought this was just child’s talk. She was only 10 years old, so what could she possibly do to help the planet? Of course, her mother encouraged her, “You can do anything you want to do!” But what did she want to do? Her mother, Yachi Yuan, is a Tzu Chi commissioner, a second generation commissioner. She said, “Go ahead and do what you want to do.” So, this child started by asking her father, “Before you come home today, can you cut a piece of wood for me?” Her father wondered what she was going to do with it. But he took a piece of wood and brought it home. His daughter began by taking pen and paper and write out her plan of action for how to promote vegetarianism and how to guide people to become vegetarian. She prepared this very mindfully. This ten year old girl has a nickname. Her parents call her “Little Ant”. She is like an ant who wants to climb Mt. Sumeru. With her aspiration, she began to write down her plan for how she would promote this in the Chinese district. She wrote out a plan to call on everyone to join “1/11” and abstain from meat on January 11. She very mindfully wrote down some slogans.

Sometimes she would get very frustrated when she wrote a character wrong. She wanted to write in both Chinese and English, and she wanted to write something very moving to inspire people to become vegetarians. Sometimes, she had trouble writing, so she kept writing until she was in tears. Her mother and father did not intervene; instead, they encouraged her from the side. So she kept on writing like this. After writing for several days, Little Ant wondered just how long she should continue writing. She needed both pictures and words, so she invited her cousin over. Her cousin was the same age as her, so she asked her to join in. Thus, they began [working]. These two children had the same interest, so they slowly and carefully wrote and cut out [fliers].

After several weeks, they had finally made over sixty fliers with hand-written slogans. When they were done with the preparations, that day, she said to her parents, “We are ready now.” She got up early to prepare some snacks and tea to go out and promote vegetarianism in her community. They thought, “The neighborhood is so big, how long will it take for us to walk?” They two children then had an idea. They each put on a roller skate on one foot in order to move faster. They set out like this and began to go around their neighborhood. They were very brave. At the first home, they knocked on the door and eloquently spoke about these great principles. “The earth is our home. Only with a healthy planet can we be blessed. Right now, Earth is running a fever. We need everyone to help rescue our planet! The way to save the planet is very simple; we just need to eat vegetarian. Please remember, on January 11, we are encouraging people around the world to adapt a vegetarian diet for one day. This was how they started.” The girls thought to themselves, “The best would be to eat vegetarian every day, but if they cannot do it every day, at least they can start with that one day.” Like this, they knocked on everyone’s door. When people opened their doors, they would tell them this. for those who agreed to sign up, they would take down their name and address. Their signature meant that they would participate on that day.

So, they were very brave. Some people thought, “These children are so young, but they still know how important it is to treasure the earth.” [The girls] were so dedicated, so the adults signed up for their sake. [Some asked,] “Why do I need to sign? Do I need to write my address?” The children would tell them, “It is because between now and January 11, there is still a lot of time. We are afraid you might forget so we will come see you again.” You see, these children, [did this] for an entire day! Going around like this on their roller skates, they asked many families [to do this]. However, while the two children altogether had over 20 people sign up on that day, the majority of people still refused them and gave them unfriendly looks. One even said to them, “I cannot go even a single day without fish!” so he did not respond to their appeal and instead shut his door. The children felt very hurt from this. they made one round like this, and at noon, they found a place to rest and had a bit to eat and drink. They felt very discouraged, but Little Ant said, “This is not bad, we have more than 10 responses.” They counted their successes and realized they had more than 10 families. “Let’s go! We still have half a day left.” With half a day to spare, they went around again and collected more than 20 [signatures] in total. Look, how adorable they are! Really, this child is so young, but her parents and grandparents have taught her by their own example and had a big influence on her. Her family have always been vegetarian; her family is a Faith Corps member and her mother is a Tzu Chi commissioner. Her grandparents are also [Tzu Chi volunteers]. Last year (2015), I kept calling on all little ants to climb Mt. Sumeru. Because she was so little, her mother called her “Little Ant”. Although she was little, her ambition was great, so she would not forget [her aspiration]. She was very dedicated.

You see, such a young child is capable of doing something like that. What about us adults? We must not only “exhort others and practice all good deeds,” we must also “guide people to enter the right path”. This is truly not an easy thing. [these girls] exercised such great compassion in cherishing the earth. Only like this can everyone live in peace. These children’s vow was one of compassion, and they put their wisdom to use. Even though they are so young, to accomplish what they wanted they spent so many weekends preparing, writing out their plans and [creating] their slogans. In this way, these two children were able to carry out such an ambitious project. Thus, “exercising loving-kindness and wisdom” is something even young children can do. They can go among people and knock on doors, whether they know the people or not. They knocked on everyone’s doors to promote vegetarianism. This is not an easy thing. We must “go among and widely transform people. No matter how may people were moved by them, the girls wanted to continue [their promotion].

So, “We must rely on our power of patience to exhort and encourage those who promote this sutra in the era of Dharma-degeneration.” You see, these children were able to do this. The Buddha had compassion and loving-kindness for the future world of turbidities in the era of Dharma-degeneration. He hoped that everyone could take up this heavy burden and promote the perfect teachings. This is not difficult; we all must just out them into practice in our daily living. Whether adults or children, we all need to do this. this is truly bringing purity to peoples’ hearts. For this, we must have the power of patience. We must wear the clothing of patience. Great kindness and compassion are the room, gentleness and patience are the clothing; having the power of patience is very important. So, we must urge everyone to be earnestly diligent.

[We are in] the era of Dharma-degeneration. This sutra [is intended] for this era of Dharma-degeneration, for this age in the world of turbidities. We must exhort everyone to spread this sutra, to advance this sutra’s teachings. This is not asking people to give Dharma talks. It is about putting the teachings of this sutra into practice in our daily living. There needs to be people who spread the Dharma. in places like [the girls’] large neighborhood, there needs to be families like these. There needs to be families who are willing to serve others like this, like these commissioners and Faith Corps members, and there needs to be children with this kind of education who are exercising both compassion and wisdom. They responded [to the call] and took action, going to every household in their neighborhood to exhort everyone to eat vegetarian. When I see this, it makes me think that we truly, no matter what, must make good use of our karmic conditions. we must leverage them, leverage our causes and utilize our conditions, the causes and conditions for us to practice loving-kindness, compassion, joy and equanimity.

We must uphold the Six Perfections in all actions and devise ways to be of service to others, to lead everyone to understand how, in life, we can move in the correct direction. So, “advancing diligently and guiding people to enter the right path” is something we can all do; it is not difficult.

So, “In exhorting and admonishing others we must know the sutras and the vinaya.” We must thoroughly [know] the sutras, vinaya and abhidharma. In order to teach the contents of the sutras, after we listen to the sutras, we ourselves must quickly draw near the Buddha-mind to turn from the ordinary toward the noble. To do this, we need the sutras to help us uphold the precepts in our lives. The rules we live by must be correct. It is not only [monastic] practitioners that need precepts to live by, lay practitioners also need ethical and moral guidelines. So, “the vinaya” refers to the rules and precepts. It [compiles] what the sutras teach us about what we should and should not do. The Dharma taught by the Buddha is inseparable from the two doors, the door of admonishment and the door of exhortation. The door of admonishment is “refraining from all that is evil. We must not do unwholesome things. I constantly warm everyone not to do evil deeds, not even commit the slightest wrong. This is called the door of admonishment.

“Practice all that is good” is called the door of exhortation. The Buddha’s teachings are all for the sake of opening these two doors. They are inseparable from the principles of “refraining from all that is evil” and “practicing all that is good”. We must truly accept and uphold these at all times. It is the same for pay practitioners and monastics. To accept and uphold the sutras and the vinaya, we must be [aware of] all kinds of teachings. It is easy to uphold minor [principles], but what about when we encounter major difficulties? When that happens, we must patiently endure. As for interpersonal relationships, sentient beings are stubborn and hard to transform. But are we to abandon them? We must still wait for their capacities [to mature]. We must still show our care and wait patiently for them to change with time. We must wait for the right time, for the right causes and conditions. This is like [the woman] the Buddha could not deliver, who Ananda had to deliver! This is why we must uphold [the teachings]. We cannot bear for sentient beings to not receive the teachings, to not have the guidelines of this discipline. So, we must mindfully exhorted them. There are many [precepts], some minor, relating to our daily living. Others are major, [to be used] when we encounter serious obstacles. We must still patiently endure and continue on. Right now, we must act urgently. Time is running out. We cannot just sit idly by and do nothing. it is just like those two girls said, “We must quickly do something to help the earth.” Yes, this was their vow. For the sake of sentient beings and the earth, we must do something; we must not wait. We must engage in spiritual practice. “In exhorting and admonishing others we must know the sutras and the vinaya and take practicing patience as a priority.” That is right, we must practice and uphold this. as we just said, the Buddha’s teachings are inseparable from the two doors, the door of exhortation and the door of admonishment.

“Refrain from all that is evil” and “Practice all that is good.” “Refraining from all evil is known as the door of admonishment. Practicing all that is good is known as the door of exhortation.” I hope that everyone can do this; it is very simple. So, we must all be mindful. We must not wait; time is running out.

Continuing on, the previous sutra passage says, “Great compassion is the room, gentleness and patience are the clothing and the emptiness of all phenomena is the seat; being here, they expound the Dharma.”

We should all be very familiar with this. we should take these verses to heart until we can recite them fluently. We must understand their meaning very clearly. So, “When they teach this sutra….” The following passage says, “When they teach this sutra, if people denounce them with harsh words and attach with knives, sticks, bricks or stones, they will bear the Buddha in mind and will thus patiently endure. In trillions of lands, I manifest my pure, solid and strong body. For countless billions of kalpas, I expound the Dharma for sentient beings.”

[When it says] “When they teach this sutra,” it refers to when someone forms the aspiration to expound the Lotus Sutra.

When they teach this sutra: When they repeat the teachings of this wondrous Lotus Sutra.... this is to advise people who spread the sutra out of compassion for [people in] the future. They must use their power of patience to earnestly encourage others. To promote this sutra in the period of Dharma-degeneration they must take patience as a priority.

This is when the Buddha begins to urge everyone to engage in spiritual practice. Not only must we practice, we must also accept and uphold the Lotus Sutra. This is what this passage says. So, we must “spread the sutra our of compassion for [people in] the future”. In addition to exercising compassion and wisdom, we must also awaken our loving-kindness. We must awaken compassion in our hearts as we think pf people in the future. This is just the future as seen from the Buddha but also the future as seen from our present time. The Buddha’s future is our present, but there are many more eras ahead of us.

Take for example our young children of today. In the future as seen from their future, I hope that everyone will be able to encounter this sutra, form vows and go out to spread it. This is spreading the sutra for the future. “They must use their power of patience to earnestly encourage others.” We must also encourage others. We must be very diligent and form great vows ourselves. This is like these children who went to encourage others; after encouraging them, they also took down their names and addresses. The girls said, “It is a long time away, so we will be back!” Think about it, isn’t this the power patience? In order to spread and promote vegetarianism, the two girls persisted without giving up. Promoting the sutra like this is also a matter of having a great vow. It is exhorting and admonishing people to refrain from evil, to refrain from taking life by eating the flesh of sentient beings. I believe these children will continue. Maybe they will not have to wait until “1/11”. Maybe these people will change more quickly and become vegetarians already now. It is possible! In addition to the environmental benefits, the children can also tell them about the health benefit of vegetarianism. They can also tell them that killing living things is not right.

In this way, they can slowly advise and guide them. Isn’t this promoting the sutras? “Refrain from all that is evil and practice all that is good.” This is having compassion. These children have compassion. The Buddha’s compassion must be passed down to later generations. Thus, we need the power of patience. Will we be able to continue to pass it down? We hope that the children will continue to do so, but what expectations do we have for ourselves? We must be earnest and encourage others. We must awaken and benefit ourselves and others; we must promote this sutra in this period of Dharma-degenerations and take patience as a priority. We must persevere in our patience and constantly maintain this state of mind. We must be mindful. “If people denounce them with harsh words and attack with knives, sticks, bricks or stones.”

If people denounce them with harsh words and attack with knives, sticks, bricks of stones: If people come before them and denounce them with harsh and vulgar language and moreover hit them with knives, sticks, bricks or stones….

Some people, if we try to teach or exhort them, will scowl at us, and many might even curse at us. this is because they refuse to listen, and because what we say seems to go against their beliefs. They know that meat comes from living beings, but now there is a group of people exhorting them not to kill living beings or eat their meat. So after hearing us promote vegetarianism, not only will they be unable to accept this, they will also start to slander us. When we call on them to do good deeds, not only will they be unable to do them, they will also slander us. So, to practice food deeds and to spread the Dharma both require patience. “If people denounce [us] with harsh words….” These people exist; we hear this often, “I advised someone to do something and they cursed at me.” We often hear these things.

Purna Maitraynoputra said, “If people merely denounce me with harsh words, I am grateful they did not beat me with sticks or killed me with knives. I am very grateful to them.” Yes, we must be grateful. What if they do use a knife, a stick or club? Or throw rocks at our heads? What do we do? We must have Purna’s spirit of gratitude and Never-Slighting Bodhisattva’s earnestness. We must still never dare to slight others. We must still respect them. This is the mindset we must apply. So when people denounce us with harsh words, when people use impolite, filthy words to curse us we must remain patient all the same. Even if they attack us with knives, sticks, bricks or stones, we must still be patient. Even if they injure our bodies, we must patiently endure. We must take the Buddha-mind as our own. How did the Buddha engage in spiritual practice? We have now just started to learn from the Buddha. [We must] learn from the Buddha and bear Him in mind. This means we must be patient.

They will bear the Buddha in mind, and will thus patiently endure: When things go against their wishes, when afflictions arise and challenging conditions appear, because they bear the Buddha in mind, they will patiently endure all evils of the world.

This speaks of when people go against our wishes. This is how things are in the world; things do not go our way nine times out if ten. So, “When things go against their wishes, when afflictions arise” [refers to] when others go against our wishes or when, exhorting someone, we go against their wishes. Then we have gone against each other. When we exhort others to do good deeds, we may go against them. They may not like hearing they must do good things; this may go against their wishes. So when this happens, we might not be able to persuade them they might not comply with our wishes. This is what happened to those two girls who promoted vegetarianism. Some people said, “I can’t live without meat and closed their door in rejection.” But they still felt were going well; they got 10 or 20 positive responses that day. There were likely more than 10 or 20 refusals, but [the girls] could be understanding and joyful. This is the same idea.

So, when challenging conditions appear, we must quickly call to mind that we are spiritual practitioners. [we take] the Buddha’s mind as our own; we must accommodate even the most stubborn sentient beings and wait for opportunities to teach and transform them. This is what it means to “patiently endure all evils of the world.” Sentient beings are stubborn by nature. No matter how negatively they [act toward us], we must patiently endure, endure these “adverse conditions without giving rise to anger”. We must not give rise to anger or hatred. This must be our aspiration at all times; we must be willing to five of ourselves to help others. So, we must be patient and “abide peacefully in the principles with unwavering minds”.

The patiently endure adverse conditions without giving rise to anger. They peacefully endure, abiding peacefully in the principles with unwavering minds. With wisdom, they peacefully abide in the empty nature of the ultimate reality of all phenomena. This is known as “patience”.

We must peacefully endure. “The emptiness of all phenomena is the seat.” How does it matter how people sound or look? “The emptiness of all phenomena is the seat.” When we serve, it should be without expectations. As long as we abide peacefully in the principles with unwavering minds, this is “peacefully abiding with wisdom”. With wisdom, we peacefully abide in the Dharma. Thus, external conditions will not affect our state of mind. [This is] “the ultimate reality of all phenomena. This is known as patience.” Actually, if we understand the principles of all phenomena, these various shapes and forms, what is there to take issue with? There is ni need; we simply endure them patiently. These are the Three Directives for those who uphold the sutras.

Thus [it says], “In trillions of lands, I manifest my pure, solid and strong body.” The Buddha said [this]. If there are people who spread this sutra in the future, the Buddha Himself said that, in trillions of lands, He “manifests [His] pure, solid and strong body.”

In trillions of lands, I manifest my pure, solid and strong body: How does one bear the Buddha in mind? One must contemplate how the Tathagata in the past, in infinite trillions of lands, manifested His pure body. This body is capable of enduring all evils. It is so solid and so strong that neither praise nor slander can move it. Like the roots and trunk of a tree, it is said to be solid and cannot be uprooted. Anything that does not change its form when influenced by other things is said to be strong. This means the mind is unchanging and unwavering.

This is the Buddha-mind. If we are able to take His mind into ours, then the Buddha will abide forever within our minds. It is everywhere. As long as the Lotus Sutra is present somewhere, the Buddha’s entire body is there. When we hear the sutra, do we remember it all? This is the Buddha’s entire body. Thus, the Buddha says, “In trillions of lands, I manifest my pure, solid and strong body.” When trillions of people have the Dharma at heart, they have the Buddha’s entire body. Moreover, His body is pure, solid and strong. This pure, solid and strong Buddha-body is the Dharmakaya. When we take the Dharmakaya into our minds, we return to our nature of True Suchness, which is pure and undefiled. This is what it means to “bear the Buddha in mind.” “One must contemplate how the Tathagata, in the past, in infinite trillions of lands, manifested His pure body.” We must contemplate how the Buddhas of the past, the Buddhas of the present and the Buddhas of the future forever abide in these trillions of lands. Thus, what They reveal are Their pure bodies. So, “This body is capable of enduring all evils. It is so solid and strong that neither praise nor slander can move it.” No matter if people slander or praise us, it makes no difference to those who uphold the sutra. When others praise us, we must not give rise to arrogance; that would be wrong. When others slander us, our heart must remain unshaken. In this way, we are “so solid and strong that neither praise nor slander can move [us].” This describes the Buddha’s pure body. We all innately have this pure body of the Buddha. What the Buddha has [learned] through countless Kalpas of spiritual practice, He teaches us, enabling us all to take His mind as our own. So, “Like the roots and trunk of a tree, it is said to be solid and cannot be uprooted.” This is like a great, thousand year-old tree. Its roots run so deep and so long that even if people try to uproot it , they cannot do it. This means it is very solid. So “Anything that does not change its form when influenced by other things is said to be strong.” The form of this tree is unchanging. It puts forth the same flowers and gives rise to the same fruits. From its roots all the way to its fruits, it is all part of the tree’s original form. This tree creates the same kind of caused and the same kind of effects. “This means the mind is unchanging and unwavering.”

Thus, “For countless billions of Kalpas, I expound the Dharma for sentient beings.” For countless billions of Kalpas, He expounds the Dharma for sentient beings.

For countless billions of Kalpas, I expound the Dharma for sentient beings: This is like Never-Slighting Bodhisattva from the teaching on the intrinsic. When he manifests, he has to expound the Dharma. When he expounds the Dharma, he has to manifest. The dual benefits of form and voice reach far and wide.

This is the Buddha’s dedication. For such a long time, lifetime after lifetime, He came to teach the Dharma. This is like Never-Slighting Bodhisattva from the teaching on the intrinsic. Also Never-Slighting Bodhisattva did this lifetime after lifetime. He did not fear people’s slander or cursing. He still treated all sentient beings with respect. In this way, “When he manifests, he has to expound the Dharma.” When a Bodhisattva manifests in this world, his aspiration will always be to expound the Dharma. What form does he take to expound the Dharma? “When he manifests, he has to expound the Dharma. When he expounds the Dharma, he has to manifest.” Teaching and doing are one and the same. We must say what we do and do what we say. Thus, our form and voice both benefit [others]. Expounding the Dharma, we have to manifest [These are] “the dual benefits of form and voice.” Even our form, our actions and so on [can teach]. Simply by seeing us, others will give rise to joy and give rise to the will to practice. Or perhaps they will resonate with the Dharma we teach and will be able to accept it. This is all beneficial for them. Whether it is seeing His body or listening to His teachings, these can both benefit sentient beings. We must be mindful. Buddhist practice is always a matter of the mind. We must return to the spirit of the Buddha. We must take the Buddha’s spirit and His Dharma into our minds. Our minds must become one with the Buddha’s. In forming aspirations, we are like small ants climbing Mt. Sumeru. Young children can form aspirations and vows; so what about us? So, let us always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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20171226《靜思妙蓮華》勸修諸善 忍為諸務 (第1248集) (法華經•法師品第十)
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