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 20130425《靜思妙蓮華》受大教 修大法 行大道

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20130425《靜思妙蓮華》受大教 修大法 行大道 Empty
發表主題: 20130425《靜思妙蓮華》受大教 修大法 行大道   20130425《靜思妙蓮華》受大教 修大法 行大道 Empty周四 4月 25, 2013 4:38 pm

【證嚴上人開示】
信如聞時處眾和合
諸緣具會成就大教
英才倍出深耕菩提
後人受益增長慧命

我們都是相信,相信如是聞,如是時間,如是處所,如是大眾共同會合,很多因緣。
前面已經說過了,就是要有六成就,這些因緣成就聚會,才能大教完成,每一次佛陀說法時,都是英才倍出,一次一次成倍的,能夠了解、吸收、體悟的人,真的是很多。
這也就是,佛陀在很久的時間不斷耕耘,用種種方法來播善種子,用法施教,讓大家聽得進去,了解在心裡,能夠發心成菩提。
我們後來的人,我們應該人人都要用感恩心,因為聽法的人都是受益的人,受到很多利益,來成長我們的慧命,我們法若不入心,那就是無明叢生了。
法若入心就能去除煩惱,當然就是增長慧命,前面已經在六成就中,處,已經成就,說法處,就是在王舍城耆闍崛山中,這就是佛陀說法的地方,現在還有一個成就,是什麼?那就是「眾」。
有說法的人,有場地,有適合的時間,但是若是沒有人聽,也不能成就,所以要眾成就。
六、眾成就
在座聞法
知音解義
根機成熟
應如是說
所謂:英才滿座
敬信佛德之不孤
佛子菩薩盛會
轉見斯道之有託故
示眾成就也

現在「眾」已經成就了,因為開始《法華經》要講之前,大眾都坐定了,所以在座聞法,這些人已經是,四十多年間,聽佛說法,所以聞法知音解義,能聽、能夠了解,佛陀所說的教法裡面的意義。
所以這是知音,每一個人都是大根大器,不管是談空說有,他們都能接受。
所以應如是說是,應該要講《法華經》的時候了,佛陀知道,這個時候根機都成熟了,應該要這麼說,說什麼呢?妙法,就是要開一條菩薩道了。
所以說「英才滿座」,「敬信佛德之不孤」,我們也常說,「德不孤、必有鄰」,有德,自然就有伴,尤其是有這麼多佛子菩薩,盛會,那個會,靈山會,可以說是佛陀的弟子,四眾弟子都具足了。
又再菩薩,此世、他方的菩薩,全都聚會來了,所以這是一個很大的盛會,也是很殊勝的大會,由這樣就能知道,「斯道之有託」,佛陀那時也已經有年紀了,看到這麼多人,在座人人都是大根器,所以佛陀心也很安,妙法的菩提大道,可以交代下去了,這就是眾成就。
再來要解釋「眾」,在這大眾中有幾類的聽眾,這就開始要來分說:
初、聲聞眾
二、菩薩眾
三、八部眾

開始說聲聞眾,以聲入耳覺悟的叫做聲聞。
初:
比丘眾、比丘尼眾
又有分有學、無學眾
初舉標數

那就有比丘眾、比丘尼眾,又有分了,分為有學、無學,有學的,就是還有空間,還要再學的,無學的,就已經很圓滿了。
佛法雖然深如大海,廣大無邊,學無窮盡,不過在佛的弟子中,(有的)已經一聞千悟,已經全都很了解,很透徹了,佛陀所說的法,一聽全都了解,所以這叫做無學;我們開始要標出類別出來。
與大比丘眾
萬二千人俱
與者
共同與義
共同七「一」

所以先說,「與大比丘眾」,這個「與」,意思就是共同的意思,共同參與的意思,共同參加有七種,有七類,「一」:
同一時
同一戒
同一處
同一心
同一見
同一道
同一解脫也

同一個時間在這個盛會裡面,聽佛說法,沒有前後,同樣這個時間,這叫做一時,同一時;尤其是在這個盛會裡面,比較特別的,就是同一戒,就是人人都是,已經守持戒律的人了。
再來,同一處,同在靈鷲山這個地方,同樣在那個地點聽法;又是同一心,一心無二志,聽佛說法,心無雜念,心無幻想,就是一心一意,這就是同一心。
又同一見,大家了解,佛所說法是真實的,沒有疑,既然在這裡聽法,一定要有真實的信心,沒有其他的觀念、見解,這就是同一見。
同一道,大家不斷不斷進階了,開始共同能夠在這個菩薩道中,佛陀已經開闢了這條菩薩道,要跟大家說,原來過去所聽的,是佛陀的慈悲,適應我的根機,所以為我說法。
現在要來暢佛的本懷,佛陀已經暢演他的內心,真正想要說的話,真的想要讓大家走的路,現在大家共同就是要知道,這條菩薩道應該怎麼走,大家應該了解了。
所以過去各有所執,現在個人的執著都已經撥開了,同一解脫,就是要入佛菩薩的境界,所以心完全沒有其他煩惱掛礙,現在要走的是同一條路。
再來「大」,「與大比丘眾」,這個「大」字,現在都是在講比丘,這個大比丘,大有多、勝的意思。
大者
多義、勝義
德高器量大
為天王等
天神王所尊重
及人間所共尊敬
故言大、多

大,大就是包含一切了,所以他是什麼「大」呢?德高、器量大,因為已經跟隨佛那麼久了,道德慢慢地一直培養,道德不斷累積累積,這叫做德高,甚至心量開闊,心包太虛,所以這叫做德高器量大。
什麼叫做德?要內修外行,才叫做德,我們就是要內修誠正信實,學佛就是要去掉虛妄,所以這種信實誠正,是修行者人人的本分;有信實誠正,戒定慧才能夠建立起來,能夠立戒定慧,我們才能夠貪瞋癡去除,去除了貪瞋癡,我們外行慈悲喜捨,這種慈悲喜捨,就要戒德具足,這就是器量要很大。
如果能夠到內修外行的大器量,那就是天王等等,很多的天神,龍王八部等等,都是尊重,這就是多,很多很多無限界量,都是能夠恭敬尊重。
還有人間共尊重,人間不管他是什麼樣的階級,不管他學問高深,全都是恭敬尊重,所以這個「大」字,是包含很多類,而且很大、殊勝,所以就是大、多、勝的意思。
大比丘跟隨佛陀那麼久了,聽佛的法也那麼多了,當初佛陀在世的時候,印度有很多種的宗教,有多少呢?有九十六種的外道教,所以這種超越了,九十多種的外道教,這是多麼殊勝啊!遍知內外經書,所以叫做「多」。
超出九十六種外道
故言勝
遍知內外經書
故言多

因為佛陀所說的法,他也能夠了解外道,外道的教法,是真、是假、是正、是邪,佛陀都一一解釋過了,所以佛的弟子,也已經都很清楚了,現在要說:
又道大、用大、知大
道勝、用勝、知勝
道多、用多、知多
總之數目多
名望重
德業隆
故云大也

德業非常道隆,所以稱為「大」。
大,這就是指人的修養,道大,就是信受奉行的教法,都是身體力行這個道,道心堅固,用在人間,用在生活中,能夠適應人間一切,這就是用大。
再來就是,知大,世間一切萬事物理,無所不知,所以知也是很大、很開闊。
再來「道」,道勝、用勝、知勝,這個道理很殊勝,所用出去的都是智慧。
常常說,我們要培養我們的慈悲心,但是慈悲的心開始要用的時候,你要智慧平行,這叫做悲智雙運,這叫做「用勝」;我們如果能夠悲智雙運,做人間事,所做出來的一切都是圓融的。
常常說,你們慈悲就要有智慧,要知是非分明,是非如果能夠分明,要做的事情雖然是愛,但是提出智慧來,這樣叫做道勝,用勝。
我們在這個時代,在此時我們一定要了解時事,佛法是應世間,應時代,所以我們在學佛,天文地理以及人間的生態,這都是我們要知道的,所以「知勝」,我們「知」要很開闊。
再來,「道多,用多,知多」,意思就是這條路,我們所要知道的是開闊的大道,自然我們的應用就很多,我們知道的就很多,當然比丘還有很多意義要解釋,不過我們要知道,我們學佛必定要在「大」。
大甚麼呢?要受大教、修大法,我們真的要信受奉行,佛陀所說的大教法,不要只是獨善其身,我們如果能夠發弘願,修大法,如果可以這樣,我們才是,真的能走入康莊的大道。
所以信,要信如是真實法,要如是用心聞,如是把握時間,分秒不空過,如是修行共同處,我們要很珍惜,我們還要如是,共同修行的人,我們互相要感恩尊重,如果這樣才是真正修行的道場,眾和合。
所以說諸緣要成就,大教才能夠完成,這樣才真的,英才一代一代,一倍再一倍,不斷地菩提伸根出去,所以人人聽經、聞法、修行,時時都要多用心。
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《靜思妙蓮華》
受大教 修大法 行大道
上證下嚴法師20130425開示重點
整理者:陳映月

諸緣具會成就大教
• 信如聞時處眾和合
諸緣具會成就大教
英才倍出深耕菩提
後人受益增長慧命
• 要有六成就,這些因緣成就聚會,才能大教完成。
• 佛陀在很久的時間不斷耕耘、播善種子、用法施教,讓大家聽得進去,了解在心裡,能夠發心成菩提。

眾成就
• 六、眾成就
在座聞法
知音解義
根機成熟
應如是說
所謂:英才滿座
敬信佛德之不孤
佛子菩薩盛會
轉見斯道之有託故
示眾成就也
• 在座聞法者已經是,聞法知音解義,能聽、能了解,佛陀所說的教法裡面的意義;每個人都是大根器,應如是說是,講《法華經》的時候。
• 靈山會,佛陀的四眾弟子都具足了, 此世、他方的菩薩,全都聚會,是很殊勝的大會;斯道之有託,佛陀看到在座人人都是大根器,心也很安妙法的菩提大道,可以交代下去了,這就是眾成就。
眾的類別
• 初、聲聞眾 二、菩薩眾 三、八部眾
• 初:
比丘眾、比丘尼眾
又有分有學、無學眾
初舉標數
• 有學的,就是還有空間,還要再學的,無學的,就已經很圓滿了。
• 與大比丘眾
萬二千人俱
與者
共同與義
共同七「一」
• 與--意思是共同參與的意思;共同參加有七類「一」。
共同七「一」
• 同一時--同一個時間,沒有前後。
同一戒--人人都是已經守持戒律的人。
同一處--同在靈鷲山。
同一心--一心無二志,心無雜念、無幻想。
同一見--了解佛所說法是真實的,沒有疑。
同一道--共同在菩薩道中。
同一解脫也--個人的執著都已經撥開了,要入佛菩薩的境界,沒有其他煩惱掛礙。

• 大者
多義、勝義
德高器量大
為天王等
天神王所尊重
及人間所共尊敬
故言大、多
• 大比丘德高、器量大,因為跟隨佛那麼久了,道德不斷累積累積,這叫做德高;心量開闊,心包太虛,所以這叫做德高器量大。
• 德--內修外行。
• 內修誠正信實;有信實誠正,戒定慧才能建立;能立戒定慧,才能貪瞋癡去除;去除貪瞋癡,外行慈悲喜捨,戒德具足,器量要很大。
• 內修外行的大器量,很多的天神、龍王八部、人間等無限界量,都是能夠恭敬尊重。

• 超出九十六種外道
故言勝
遍知內外經書
故言多
• 佛陀在世的時候,印度有九十六種的外道教;佛陀所說的法,他也能夠超越、了解外道的教法,是真、是假、是正、是邪,佛陀遍知內外經書,所以叫做「多」。
德業道隆
• 又道大、用大、知大
道勝、用勝、知勝
道多、用多、知多
總之數目多
名望重
德業隆
故云大也
• 道大—信受奉行教法,身體力行,道心堅固。
• 用大—法,用在人間,這就是用大。
• 知大--世間一切萬事物理,無所不知。
• 道勝—道理很殊勝。
• 用勝--悲智雙運,做人間事,都是圓融的。
• 知勝--慈悲就要有智慧,要知是非分明,天文地理以及人間的生態,都是要知道的。
• 道多,用多,知多--這條路,是開闊的大道,自然我們的應用就很多,我們知道的就很多。

受大教、修大法
• 佛陀所說的大教法,不要只是獨善其身。
• 我們能發弘願,修大法,走入康莊的大道。
• 信如是真實法,如是用心聞,如是把握 時間,分秒不空過,如是修行共同處,如是珍惜共同修行的人,我們互相要感恩尊重,如果這樣才是真正修行的道場,眾和合。


月亮 在 周五 4月 26, 2013 3:01 pm 作了第 1 次修改
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Explanations by Master Cheng-Yan
Subject: Great Teachings, Great Dharma, Great Practices (受大教 修大法 行大道)
Date: April. 25, 2013

With faith in the Suchness of conditions for hearing, time, place and assembly, great teachings were accomplished and an exponential number of talented people appeared and worked hard to cultivate Bodhi. Future generations will benefit from this and develop their wisdom-life.

We all believe that such was heard, such was the time, such was the place, and such was the assembly gathered. There were many causes and conditions. Previously, I have spoken of the need for the Six Fulfillments. These causes and conditions must converge for the great teaching to be completed. Every time the Buddha expounds the Dharma, many talented people appear. When this is multiplied again and again, those who can understand, absorb and realize become truly numerous. This is also what the Buddha has cultivated continuously for a very long time. He uses many methods to plant seeds of goodness. He gives teachings through the Dharma so that everyone can receive and understand them, and aspire to realize Bodhi. We, who came after, should feel a sense of gratitude because those who hear the Dharma are the beneficiaries. We have received many benefits to help develop our wisdom-life. If the Dharma does not enter our minds, then ignorance will flourish. If the Dharma enters our hearts, afflictions can be eliminated, and naturally wisdom-life will grow. Previously, out of the Six Fulfillments, place had already been fulfilled. The place the Dharma was expounded was City of the House of Kings at Vulture Peak. This was where the Buddha expounded the Dharma. There is still one more fulfillment. What is it? That of the “assembly”. There is a person who expounds Dharma, a place, and a suitable time. But if no one is listening, there is still no fulfillment. So, there has to be the Fulfillment of Assembly.

6. The Fulfillment of Assembly. Those who sat there to hear the Dharma resonated with and understood the teaching. Their capabilities had come to fruition so they accepted what was said. It is said: This place was filled with talented people. Those who respect and have faith in the Buddha’s virtues will never be alone. At a grand assembly of the Buddha’s disciples and Bodhisattvas, He saw those whom He could entrust with His Way. This is the Fulfillment of Assembly.

The condition of assembly had been fulfilled because before He began expounding the Lotus. Sutra, the assembly had already been seated. So, “they sat there to hear the Dharma.” These people had already listened to the Buddha expound Dharma for over 40 years, so when they heard it they could “resonate with and understand the teachings.” They could hear and comprehend the meanings within the Buddha’s teachings, so they were on his wavelength. They all had great roots and capabilities. Whether emptiness or existence was discussed, they could accept it all; thus, “they accepted what was said.” It was time to expound the Lotus Sutra. The Buddha knew that their abilities had matured, and it was time to speak.
Speak of what?The wondrous Dharma; He was opening a Bodhisattva-path.So, “this place was filled with talented people.” “Those who respect and have faith in the Buddha’s virtues will never be alone.”It is also said, “The virtuous are never alone; they are certain to have companions.”
So, there many disciples and Bodhisattvas at that grand assembly on Vulture Peak.It can be said that all the Buddha’s disciples, the entire fourfold assembly, were present.There were also Bodhisattvas, from this world and from other places, who had all gathered there.So, this was an immense and grand assembly, and very exceptional.
From this we know “He saw those to whom He could entrust His Way.”At that time, the Buddha was already quite old.When He saw that all the people seated there had great capabilities.His heart was very peaceful.The wondrous Dharma of the Buddha-path could be passed down.This was the Fulfillment of Assembly.
Next, I will explain “assembly”.Among the assembly, distinct types of people were listening.

First, the assembly of Hearers.
Second, the assemble of Bodhisattvas.
Third, the assembly of heavenly beings, dragons, and the eight classes of Dharma-protectors.
Let us begin with the assembly of Hearers.They attained enlightenment through hearing.
Included in this group are bhiksus and bhiksunis.


These bhiksus and bhiksunis are further split into those at or beyond the stage of learning.Those at the stage of learning have more to learn.Those beyond the stage of learning are already complete.The Buddha-Dharma is as profound as the ocean, vast and boundless, with inexhaustible learning.But these disciples of the Buddha had already achieved 1000 realizations upon one hearing.They already understood everything thoroughly.The Dharma expounded by the Buddha was understood all at once.This is called “beyond the need to study.”Now we will label the different types.

First, let us discuss “with the assembly of great bhiksus”.
The meaning of this “with” is that of sharing, sharing in an experience.They participated in seven types of sharing, or shared seven “one’s”.
They shared one time.
They shared one place.
They shared one mindset.
They shared one view.
They shared one path.
They shared one liberation.


They were at the grand assembly at the same time to listen to the Buddha expound the Dharma; no one came before or after the others.They were there at the same time.So, “they shared one time.”Especially extraordinary was that this assembly “shared one precept”.Every person was already abiding by the precepts.
Then, “they shared one place.”They were all at Spiritual Vulture Peak, all listening to the Dharma at that place.They also “shared one mindset,” one mind, one mission.When listening to the Buddha expound the Dharma, their minds were free of discursive thoughts and illusions.This is being single-minded.This was sharing “one mindset”.
Then, “they shared one view”.Everyone understood that the Dharma expounded by the Buddha was true; they had no doubts.Since they were listening to the Dharma there, they must have had solid faith and no deviant beliefs or views.This was how “they shared one view”.“They shared one path.”
They all moved forward unceasingly, began to collectively walk the Bodhisattva-path.The Buddha had already revealed this path. He wanted to explain to everyone that in the past, what they had heard was spoken because of the Buddha’s compassion. In accordance with their capabilities, He had expounded the Dharma for them. Now He wanted to express His original intention.The Buddha had already made clear His innermost thoughts, the path He truly wanted all to follow. Now, together, what they all needed to know was how to walk this Bodhisattvas-path. They must already understand.
So now, the attachments they each held had been dispelled. To “share one liberation” means to enter the state of Buddhas and Bodhisattvas. So, their hearts had no other afflictions or worries; they now walked one common path.
Also, the word “great” in “With the assembly of great bhiksus” was used to describe bhiksus. “Great” here meant many, superior.

“Great” here meant many, superior. They had exceptional merits and large capacities, were respected by the heavenly beings and kings. They were also respected in the human realm. Therefore they were called “great,” “many.”

“Great” encompassed everything. What were they “great” in? “They had exceptional merits, large capacities.” Because they had followed the Buddha for so long, they slowly, continuously developed and accumulated their merits. This is exceptional merits. The heart, so broad that it can encompass the universe, is said to have “large capacities.”
What are merits? Inner spiritual cultivation and external practice. We must be sincere, upright faithful steadfast. We learn Buddhism to eliminate delusions. Sincerity, integrity, faith and steadfastness are the core duties of each spiritual practitioner. Only sincerity, integrity, faith, steadfastness can establish discipline, Samadhi and wisdom. only by establishing these can we eliminate greed, anger, and ignorance. After we eliminate greed, anger, and ignorance, we can practice kindness, compassion, joy and equanimity toward others.These qualities require complete precepts and virtues, which is like having a large capacity. Those who have large capacities for internal cultivation and external practice are respected by heavenly kings, spirits, etc., as well as dragon kings and the remaining eight classes of Dharma-protectors, etc. There are many, very many, infinite realms. They are respected and revered in all, and are also collectively respected in this world. No matter their social status, no matter their level of education, all are revered and respected.
So, the word “great” contains multiple meanings including “large,” “exceptional.” Therefore it means “large,” “many” and “superior.”
The great bhiksus followed the Buddha for so long, listened to so much of the Buddha’s Dharma. When the Buddha was in this world, there were many kinds of religions in India. How many were there?

There were 96 kinds of non-Buddhist sects. Therefore this Path surpassed over 90 kinds of non-Buddhist sects. This is incredibly exceptional! For thoroughly knowing all Buddhist and non-Buddhist texts, great also means many.

Because of the teachings of the Buddha, they also could understand the non-Buddhist paths.As for whether non-Buddhist teachings were true, false, upright, deviant, the Buddha explained them, one by one. So, the Buddha’s disciples already very clearly understood all of them. Now I want to explain that

“Great is their Path, use, and knowledge. Superior is their Path use, and knowledge. Many is their Path use, and knowledge. In total, there were many of them. They were renowned and did grand meritorious works, so they were called “great.”

“Great” refers to people’s spiritual cultivation. “Great is their Path.” The path is the teaching we receive and uphold in faith and then physically practice. If the will to practice is firm, when applied in this world, in daily living, one can adapt to everything in this world. Thus, “great is their use.”
Next, “great is their knowledge.” Of all matters and objects of this world, there is nothing they do not know. So their knowledge is also great ad broad.
“Superior is their Path, use, and knowledge.” These principles of this Path are exceptional. When they are applied that is wisdom. I often say that we need to nurture our compassion. But when we begin to apply this compassion, we need to balance it with wisdom. This is called exercising compassion and wisdom. This is called “superior is their use.” If we can practice both compassion and wisdom when conducting worldly affairs, all that we do will be perfect. I often say, “You need wisdom along with compassion; you must know to differentiate right from wrong. When right and wrong can be distinguished, what you do is done out of love, but you also apply your wisdom.” Thus, “superior is their path; superior is their use.
In this age, we must understand current affairs. Buddha-Dharma responds to the world and the era. So in learning Buddhism, everything from astronomy, geology to human behavior are things we must know. Thus, “[superior] is their knowledge. Our knowledge must be very broad.
Then, “many is their Path, use, and knowledge.” This means that this Path is broad and open. Thus, naturally its applications are many, and we will have knowledge of many things. Of course, the world “Bhiksu” had many meanings. When we learn Buddhism we aspire to be “great.”
Great in what? Receiving great teachings, practicing great Dharma. Indeed, in faith we must accept and uphold. The great teachings of the Buddha do not tell us to simply focus on our own enlightenment. If we can make a great vow, practice great Dharma, we can actually walk onto the broad and great path.
So we must believe in True Dharma, mindfully listen to it, and seize the time and not waste a minute, or even a second. We should cherish the opportunity to practice with others. We should also be grateful for and respect our fellow practitioners. Then this will be a true spiritual training ground a place with harmony of assembly.
Thus, only when all conditions of fulfillment are met can great teachings be accomplished. This is truly how, generation after generation, an exponential number of talented people continue to extend the roots of Bodhi. So when we listen to teachings, hear the Dharma, and engage in practice, please always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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