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 20161216《靜思妙蓮華》微塵至盡點劫未休(第981集) (法華經•化城喻品第七)

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發表主題: 20161216《靜思妙蓮華》微塵至盡點劫未休(第981集) (法華經•化城喻品第七)   周四 12月 15, 2016 11:11 pm

20161216《靜思妙蓮華》微塵至盡點劫未休(第981集)
(法華經•
化城喻品

 
微塵至盡地種墨,其國土之數無量,算師數不得其邊,超出群數緣久遠。
於汝等意云何?是諸國土,若算師、若算師弟子,能得邊際知其數不?不也,世尊!《法華經化城喻品第七
於汝等意云何?是諸國土,若算師、若算師弟子,能得邊際知其數不?不也,世尊!《法華經化城喻品第七
諸比丘!是人所經國土,若點不點盡抹為塵,一塵一劫,彼佛滅度已來,復過是數無量無邊百千萬億阿僧祇劫。
諸比丘:佛語大眾,再度提醒大眾慎思。是人所經國土:是點塵人所經由處。
復過是數無量無邊百千萬億阿僧祇劫:復過是微塵之數,多如微塵,言其劫數。
若點不點盡抹為塵:復將點墨不點墨之國土,盡抹為塵,以塵較劫,復過是數。
一塵一劫,彼佛滅度已來,以無始之始,始於無始之一點塵而為一劫。彼大通佛從滅度以來,
【證嚴上人開示】

「微塵至盡地種墨,其國土之數無量,算師數不得其邊,超出群數緣久遠。」
 
微塵至盡地種墨
其國土之數無量
算師數不得其邊
超出群數緣久遠
 
「微塵至盡地種墨」,這些微塵與地上所有的東西,都是把它磨成墨,「其國土之數無量」,這樣一千個國家過後點一點,像這樣,這麼多的墨,經過很多國家點一點,到了這些墨全都點完。到底有多廣?沒辦法用數字來比量,那個地之國界有多大?連算師、算師弟子,都包括進去算,都是無法瞭解它的邊際,實在是很多,數量無法描述出它的數量之大。國界之廣,這已經是超出了群數。這是要說「緣久遠」。不論是時間、國土,用這樣的數字,這樣來表達那個劫,表達時間,時間也算不出來。那就是表示是真正,「無始之始,始於無始」,此即無盡無始,那就是很長久。
 
佛,釋迦佛的緣,就從那個時候開始,與大通智勝佛結緣,開始這念心,聞法,瞭解了法,同時也聽法入心,還能將法講解。可見釋迦牟尼佛成佛,修行以來,時間是經過那麼久,這麼的長久,就一直修行、修行,修到因緣成熟。他的願就是在娑婆世界,最苦難中的世界,五趣雜居,堪忍世界。來人間,一大事因緣「開、示」,希望我們人人能體會,能「悟、入」。
 
佛陀從無始的無始劫,無盡無始劫前,開始上求下化,廣結善緣,入人群中造福人群,與眾生結好緣,在人群中不斷去體會人間苦相。選擇在人間,尤其是在迦毘羅衛國,(古)印度,這種很長久的時間,那個觀念封建,四姓階級分得清楚。你是剎帝利,生生世世都是在帝王家,在貴族的家庭裡;或者是你是生意人,就是賺大錢,家庭富貴,這種的種姓;或者就是完全從事屠宰業,這樣的種姓;或者是賤族。這種階級分得很清楚,他們認為生生世世都是這樣。若是宗教家,宗教家永遠都是,在貴族之上,站在貴族的肩膀上,這叫做婆羅門。
 
在這麼複雜的觀念、複雜的宗教、複雜的種姓的分別,人生苦難偏多,要如何能夠讓人人,將這個心平等化起來?這是那時候悉達多太子的心念。也看到生、老、病、死,即使是宗教家、富貴人家、賤族的人,同樣有生、老、病、死,這不就是人性平等嗎?所以他要探究,要如何將這個觀念轉得過來,所以出家去了,去探究人間的道理。
 
在寧靜的境界,他突破了人間,時空、人間的道理,瞭解了,但是要將四姓階級打破,還是很困難。真正聽得到佛法的人,在那個時代,那個科技,民智還未開,無法很快普遍。偏偏佛住世,才是人間八十年而已,所以在人間,道理要說得讓大家很清楚,能夠將人性化為平等,回歸於真如,談何容易啊!
 
但是這次(二0一五年)尼泊爾,那種貴賤的觀念開始打開了。我們看到那裡的貴族,因為尼泊爾地震,開始與這些貧窮,他們過去稱為賤族的人,能夠這樣接近,擁抱在一起,而且送東西給他們是彎腰鞠躬,這樣送給他們,又抱一抱、拍一拍他們。那過去是沒有的事。
 
看到他們傳回來的像給我看,為了辦一個茶會,為了要感恩慈濟,兩位富商帶著他的家屬投入,甚至穿起香積圍兜兜的服裝,這樣穿上去,他去做什麼?行堂,去行堂。把我們的規矩帶到那個地方,要吃飯,香積之後要端菜出來,端菜也要有人文。這兩位富商,他們也在端菜的行列中,也是穿著香積的服務服裝,這樣在人群中端菜。
 
大家與志工,志工裡都不分種族,都不分,所以這樣來一場,真的是種族平等,這種愛的凝聚,就像牛奶加水一樣,就是這樣水乳相融。多不簡單啊!看到這樣的情形,這是在娑婆世界,佛法傳。那就是,佛陀也就是,為了這樣而出家,來不及看到他們這種,水乳相融的場面,很可惜!但是相信,佛陀應該也是在人群中,生生世世不離人群,說不定他也是現這樣的身形,在他的國度裡,開始要帶動人群其中之一。
 
這就是表示時間之長,來來去去,是帶業來或是帶法來呢?借重一個因緣,開始這個因緣,又是能落實在那個地方,開始這個真理,佛法能在那個地方,再帶動起來。看到他們在為那些比丘尼義診,很詳細,在義診之前在帶動,先說「竹筒歲月」的,慈濟的故事,然後才用,「普天三無」,與大家分享,帶動大家手語歌「普天三無」。
 
裡面有一位軍人就分享,他就分享說「普天三無」,他最感動的,就是後面的一句,「長情大愛」,這個長情大愛,他覺得,這就是遍滿虛空,「長情大愛,遍滿虛空,永無止境」。這愛的力量就是這樣,短短的一句話,就能引發了他的心靈的智慧,他的道理就這樣啟發出來。
 
所以不論是西傳佛法,或者是佛法東傳,過去佛法東傳,現在道理西傳,回歸佛陀的國家。這法就是在虛空中,遍滿虛空。這是令人高興的!
 
所以,前面的(經)文,就是這樣說,「於汝等意云何?是諸國土,若算師、若算師弟子,能得邊際知其數不?不也,世尊!」
 
於汝等意云何
是諸國土
若算師
若算師弟子
能得邊際知其數不
不也 世尊
《法華經化城喻品第七
 
時間劫數就是這樣,這麼長、這麼久,盡虛空、遍法界。就是長情大愛,盡虛空,永無止境的時間。真的是永無止境的時間,這樣那麼久的時間,就是佛法就這樣流傳來的。
 
下面經文說,「諸比丘!是人所經國土,若點不點盡抹為塵,一塵一劫,彼佛滅度已來,復過是數無量無邊,百千萬億阿僧祇劫。」
 
諸比丘
是人所經國土
若點不點盡抹為塵
一塵一劫
彼佛滅度已來
復過是數無量無邊
百千萬億阿僧祇劫
 
「彼佛」,那就是大通智勝佛。在那麼久那麼久以前,這位大通智勝佛,他說法的時間更長,很長很長的時間。那麼長,無法算計的時間在說法,那時候,又再說法之後,又到了滅度,滅度之後的時間又經過這麼長,「過(是)數無量無邊,百千萬億阿僧祇劫」,已經又過了那麼久。
 
所以,「諸比丘」,佛再叫喚,「再度提醒大眾慎思」,大家要很用心思考。
 
諸比丘:
佛語大眾
再度提醒大眾慎思
是人所經國土:
是點塵人所經由處
 
「是人所經國土」。「是點塵人所經由處」,就是這樣經過的地方;這麼長的時間,這樣經過的地方,有多麼大!這是要表示時間之長,空間之大,真的都沒有邊際,這麼長久。
 
若點不點盡抹為塵:
復將點墨不點墨
之國土
盡抹為塵
以塵較劫
復過是數
 
「若點不點盡抹為塵」。有點過、沒點過,所有的國土,都將它拿來磨為塵,這種「國土盡抹為塵」,這樣來比量劫數,「復過是數」,還更多。這個時間,比喻這麼多的國土,將所有的東西,原來的塵沙就多了,再將這些東西磨為塵,這樣一塵一劫。光是現在說的,我們光是掃地的灰塵就很多了,但是佛經常常說恆河沙劫,不只是恆河沙劫,現在連恆河沙劫,三千大千世界都變成塵沙劫,塵沙的時間,一塵一劫,這麼長,真的是很長久。
 
所以「每過千國土,即下一點,為所點之國;其所超越之,九百九十九國土」,是不點之國。他點一點,就要再經過九百九十九國土,再點一點,這些沒點到的九百九十(九)國土,同樣都將它磨為塵。「合此點不點之國」,這樣有點、沒點,這樣的國,這種三千國土全都磨,顯出塵數之多。
 
塵數,塵的數字很多,「一塵一劫,彼佛滅度以來」,「以無始之始,始於無始」,這真的是很長久。「」一點塵就是一劫,「彼大通佛從滅度以來」,這時候從滅度以來,「復過是數無量無邊,百千萬億阿僧祇劫」。像這樣不斷再重複重複,講出微塵數的時間,劫「多如微塵」,只是一直要告訴我們的,就是時間很長。
 
復過是數無量無邊
百千萬億阿僧祇劫:
復過是微塵之數
多如微塵
言其劫數
 
「以如是一塵一劫之劫數,而大通智勝佛如來,去今之劫數」。已經過去了,大通智勝佛來去,一直到現在,那個劫數已經過去了,一直到現在,劫數就是時間,時間的數量,「乃更過之」,又更長,這時間很長久。佛,大通智勝佛滅度之後,一直到現在,應該是這麼長久的時間,「其久遠甚大如是」。
 
就是這樣,光是說時間這麼長也說得很累。很長(久)啊!就是「無量無邊,百千萬億阿僧祇劫」,故前面所說的不可思議。所以說,「塵點劫前更塵點」,塵點劫之前,更塵點劫,所以是盡無始以前的無始,就對了,總是無法去描述。
 
這就是,若要再更清楚,第一就是說,「三千塵點劫,即磨一三千大千世界之物為墨」。將三千大千世界的東西都磨,磨成粉,加水變成墨,每經過了一個三千大千世界,就下一點,就是這樣,這是表示時間這麼長,經過三千大千世界,滴一點墨,滴到完,「而所經過世界,又全部碎為微塵,」再以一微塵當作一劫,這樣來計算。這是表顯大通智勝佛,出世到現在,非常非常久遠的比喻。我們若這樣理解就清楚。
 
第二,就是指五百塵點劫。「(抹)五百千萬億,那由他阿僧祗,之三千大千世界」,這又更難解釋。真的五百千萬億,這麼多,三千大千世界的微塵這麼多,每經過一個五百千萬億,那由他阿僧祇(之國),就下一點,這樣這個微塵到了盡,所經過的世界,又再碎為微塵,再以每一微塵當作一劫來計算。這是表顯釋迦如來成佛迄今,一直到現在,非常長遠的譬喻。
 
這就是要說佛的辛苦。釋迦牟尼佛,就是用這麼長這麼長的時間,這樣一直磨練過來的。這就是「塵點劫前」,釋迦牟尼佛從此點塵劫前,所以「點塵盡,點劫未休」,就是要告訴大家,雖然這些墨都點盡了,雖然佛陀出現人間成佛了,其實「點劫未休」,還沒有休,表示佛陀,釋迦牟尼佛,他還是生世都發願,在這個娑婆世界,在這個苦難堪忍的世界,五趣雜居地,用各種不同的身分在人間。「因為點劫未休」,佛教化還未休。
 
地藏菩薩體會佛陀的心,所以他發願,「地獄未空,誓不成佛」。釋迦牟尼佛,他娑婆世界眾生,還未真正體會佛法,佛陀的教理,佛陀也是同樣不罷休。所以我們要很感恩佛陀,辛辛苦苦來到人間,教化眾生,讓我們的佛法一直流傳,始而復終,終而復始。還未盡的法,我們現在再將它,帶回去佛陀的出生地,看到他們開始,打破了種姓的觀念,希望這是一個開頭,成、住、壞、空,尼泊爾現在又開始,要「成」的時刻了。所以我們要大家時時多用心!


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發表主題: 回復: 20161216《靜思妙蓮華》微塵至盡點劫未休(第981集) (法華經•化城喻品第七)   周二 1月 10, 2017 8:31 am

Explanations by Master Cheng-Yan
Subject: Endless Dust Particles and Ceaseless Kalpas (微塵至盡點劫未休)
Date: December.16. 2016

“Like the particles of dust after the ink from the grains of earth is exhausted, the number of world is countless. Even a mathematician cannot calculate their boundary. Transcending all numbers, this affinity is long-lasting and vast.”

“Like the particles of dust after the ink from the grains of earth is exhausted…” If all the dust particles and all the things [in a trichiliocosm] are ground into ink. “The number of world is countless”. After passing every 1000 lands, a spot is inked. In this way, with so much ink, so many lands are passed over between spots until the ink is used up. How vast [an area] is this? There is no way to use numbers to measure it. How extensive is the boundary of these lands? Even when mathematicians and their disciples joined in to help calculate, they still cannot understand the boundary. It is truly a lot. It is impossible to describe their amount or the extent of their border. It is already beyond all the numbers.
It tells us that “This affinity is long and vast.” Whether the time or amount of lands, when such numbers are used to express the number of kalpas, to express time, that time is incalculable. This represents how truly, “The beginning of Beginningless Time or that which begins in Beginningless Time is that which has no end and no beginning.” This is a very long time.
Sakyamuni Buddha, at that time, began to create His affinities with Great Unhindered Wisdom Superior Buddha. He started to form aspirations to listen to the Dharma, understand the Dharma, take the Dharma to heart and then expound and explain the Dharma. Clearly, as Sakyamuni already reached Buddhahood, He must have engaged in spiritual practice over such a long period of time. For such a long time, He had engaged in spiritual practice until causes and conditions matured. His vow was to come to the Saha World, the world with the most suffering, where the Five Destinies co-exist. He came to this world of endurance for one great cause, to “open and reveal,” hoping that we can all experience, “realize and enter” [His understanding and views.]
The Buddha, beginningless kalpas before, kalpas with no beginning or end, started to seek the Dharma and transform others. He extensively formed good affinities with people. He went among people to benefit them and formed good affinities with sentient beings.
As He went among the people, He incessantly experienced suffering. He chose to come to this world, particularly the kingdom of Kapilavastu in [Ancient] India. For such a long time, this place had a feudal system, and the four castes where strictly segregated. When someone was born as a Ksatriya, they believed every they would remain in the caste of the royalty life after life, always in a noble family. When a person was born as a businessman, made lots of money and had a wealthy household, [he would stay] in this kind of caste. Some remain only butchers by profession, in that kind of caste. Or some people were untouchables. The castes were clearly segregated.
They assumed they would stay the same, lifetime after lifetime. As for the religious practitioners, they were always above the noble caste. They stood on the shoulders of the nobility. They were called the Brahmins.
In an environment of such complicated philosophy, complicated religions and complicated caste discrimination, life was full of suffering, “How can I help people to treat everyone equally?”This was Prince Siddhartha’s thought back then He also observed birth, aging, illness and death.
Whether one was a religious practitioner, a wealthy person, or in the untouchable caste, one still faced birth, aging, illness and death.
Doesn’t this show human nature is equal?
So, the Buddha wanted to investigate how to transform this kind of thinking.
Thus, He became a monastic to investigate the principles of the world.In a state of tranquility, He transcended this world.All principles of time, space and relationships were understood by him.
However, breading the caste system was still very difficult.Not many people had a chance to listen to Dharma.In that era, with their [level of] technology, with people’s thinking not yet being open, the Buddha-Dharma could not quickly spread.
Unfortunately, the Buddha only lived in this world for 80 years.Thus, in this world, to explain the principles so that everyone can be clear, so that all humans can be treated equally, so we can return to True Suchness, is not easy!
But now in Nepal, [in 2015,] the discrimination between the castes has started to loosen.We see the noble class there, because of the earthquake there, starting to interact with the poor, the people they used to call untouchables.They were able to draw near to them and embrace them.Moreover, when they gave, they bowed down to them.This was the way they gave to the poor; they even hugged and patted their backs .This never happened in the past.
I have seen the footage that they sent to me.
In order to put together a tea party to show their gratitude for Tzu Chi, two businessmen and their families got involved and even put on our culinary aprons and uniforms.What did they do after putting on this apparel?They went to serve food to the guests.They introduced our rules in this place.
When it was time to eat, they served the food.
Serving food also has its humanistic culture.
These two rich businessmen were lined up to serve the food and even wore the culinary uniform to help serve food to others.These businessmen and the volunteers made no distinctions between the different ethnicities.
So, this event was one of true ethnic equality.
This power of love coming together just [comes together so well], mixed together in such harmony.This is not a simple matter at all!
Seeing this kind of situation, we know the Dharma is spreading in the Saha World.This was also the reason why the Buddha became a monastic.The Buddha did not live to see this scene of people working together harmoniously; such a pity!
But, I believe that the Buddha is still among the people.He would never leave us in any lifetime.Perhaps He also manifests this kind of appearance in His land and is one of those who is mobilizing other people.
This means that the Buddha, for such a long time, has repeatedly come to this world.Does He bring karma or the Dharma with Him?He takes advantage of causes and conditions, the causes and conditions for Him to start implementing [the Dharma] in that place.
The true principles and the Buddha-Dharma are starting to be promoted in that place once again.
I saw them providing free medical service to the bhiksunis.They were so meticulous; before the free clinic they gathered everyone and talked about the “spirit of the bamboo banks”.They told the story of Tzu Chi, then shared with everyone the song.“The Spirit of Great Love” and led them to perform the sign language of this song.
Among them, there was also a soldier.He shared his feeling and said in “The Spirit of Great Love,” the most touching part was the final verse about “long-lasting compassion and great love”.He felt long-lasting compassion and great love indeed pervade and fill the universe.
“Long-lasting compassion and great love pervade and fill the universe,” forever without end.The power of love is just like this.
Such a short phrase was able to bring out the wisdom in his mind, and the principles within him were awakened.
So, it does not matter whether the Dharma is spread to the west or to the east.In the past the Buddha-Dharma was spread east;now we spread the principles to the west and return them to the Buddha’s land. This Dharma is pervading the universe. This is a very joyful matter.

The previous sutra passage states the following, “What do all of you think? In terms of those lands, can a mathematician or a mathematician’s disciples ever know the boundary and calculate the number of those lands?”No, World-Honored One.

The amount of time in kalpas that has passed is so long. When we take about pervading the universe, it is long-lasting compassion and great love that fills the universe. They last forever without end. It truly has been an endless amount of time, such a long time,that the Buddha-Dharma has been passed down.

The next sutra passage states, “Fellow bhiksus, suppose this person takes all the lands he has passed through, whether inked or not, and grinds them into dust, and one particle of dust represents one kalpa. The time since that Buddha entered Parinirvana is greater than that number by countless and boundless billions and trillions of asankyas of kalpas”.

“That Buddha” refers to Great Unhindered Wisdom Superior Buddha. A long, long time ago lived Great Unhindered Wisdom Superior Buddha. He taught the Dharma for an even longer time. He spent a very, very long time, an incalculable amount of time teaching the Dharma. Then after teaching the Dharma, He entered Parinirvana.
After His Parinirvana, another long period of time passed, “great than the number of countless, boundless billions and trillions of asankyas of kalpas”. Such a long period of time has already passed.

So, “fellow bhiksus” means the Buddha called out “to again remind them to contemplate carefully”. Everyone must consider this mindfully. “Suppose this person takes all the lands he has passed through. This refers to all the lands that the person inking those spots has passed through”.

These are the lands that he already passed through. It has been such a long time, and the places he passed cover such a vast area. This [analogy] expresses the length of the time and the vastness of the space [he passed through]. These are truly boundless; it is such a long time.

“Whether inked or not, [he] grinds them into dust”. Whether inked or not inked, all the lands are ground into dust. Thus, “[all the lands] ground into dust” are used to represent the number of kalpas. “[The length of time] is greater than that number. ”  

To explain this amount of time, the Buddha used an analogy of so many lands and all things in them. Already there are so many particles of dust, then all of these things are ground into dust. Each dust particle represents one kalpa. Even in the present, there is so much dust just from sweeping the floor. The Buddhist sutras often mention kalpas as numerous as the sands in the Ganges River. But [this period] is longer than that. Now, not just the sands in the Ganges River but a great trichiliocosm is all ground into dust to become particles as numerous as the kalpas.
The time represented by the dust particles, one dust particle per kalpa, is very long. It is truly a very long time.
“Every 1000 lands he passes through, he inks one spot. These are the lands that were inked. The 999 lands that he passed over” are the lands not inked. After he inks a spot, he has to pass over 999 lands before inking another spot. Those lands that were not inked, those 999 lands, would likewise be ground into dust. “Taking all these lands, inked or not inked, both those inked or not inked, all these lands in the trichiliocosm, would be ground.
“This shows how much dust there is”. There are so many dust particles. “One particle of dust represents one kalpa, the time since that Buddha entered Parinirvana. From the beginning of Beginningless Time, or beginning with Beginningless Time”, this is truly a very long time. “One particle of dust” is one kalpa. “Great Unhindered Buddha entered Parinirvana”.
The time since His entering Parinirvana is “greater than that number by countless billions and trillions of asankyas of kalpas”. It continues to repeat like this to explain the number of particles representing time. Kalpas are as many as “the tiny particles of dust”. What is being said here is that the time is truly very long.

Greater than that number by countless, boundless billions and trillions of asankyas of kalpas: This time surpasses the number of dust particles. The many tiny particles of dust are describing the number of kalpas.

“This is the number of kalpas equal to the dust; from when Great Unhindered Wisdom Superior Buddha left up till now, that is the number of kalpas”. Such a long time has passed since then. Form when Great Unhindered Wisdom Superior left all the way to the present, that number of kalpas has passed. That is from the present. The number of kalpas is talking about time, about how long it would be. “There is more than this”; it is even longer.
It has been a long time from when Great Unhindered Wisdom Superior Buddha entered Parinivana up to the present. It has probably been a very long time, “long and distant as it is.” That is it. It is tiring just to describe such a long time.
It indeed is very long. It is “countless and boundless billion and trillions of asnakyas of kalpas.” Earlier, it was said that it is inconceivable.
Thus, “Before a dust-inked kalpa ago. Before this dust-inked kalpas were even more kalpas. So, it is the beginning of Beginningless Time, and it is always difficult to describe it.
If clarification is needed, first, it is said that “3000 dust-inked kalpas means” grinding the things in a great trichiliocosm into ink. We grind the things in the great trichiliocosm into power and add water to make ink. After passing a great trichiliocosm, a spot is inked. This is shows how long the time has been since then.
Passing through a great trichiliocosm like this, we ink spots until all the ink is exhausted, and all the worlds that have been passed turn into “all of the dust particles.” If a dust particle is used to represent a kalpa, it calculates time; this shows that Great Unhindered Wisdom Superior Buddha, from His birth to the present, had been through a very long time. We can get a clear idea through this methos.
Second, it describes 500 dust-inked kalpa. “Grind 500 thousand trillion of asankyas of kalpas and trichiliocosm.”
This is even more difficult to explain 500thousand trillion is so many. A great trichiliocosm has so many dust particles. Passing every 500 thousand trillion [lands], for every sankya [of lands] a spot is inked. When all the dust particles are exhausted, all of the worlds passed over will again be ground into dust. Counting every particles as a kalpa represents the time it took Sakyamuni Buddha to attain Buddhahood even up to the present. This is an analogy to describe a very long time. This is to describe the Buddha’s hard work. Sakyamuni Buddha used such a vastly long period of time, practicing and training nonstop. This is “before a dust-inked kalpa ago.” Sakyamuni Buddha and started from kalpas as incalculable as dust particles. “Endless dust particles and ceaseless kalpas” is to explain to everyone that although this ink had been exhausted, although Buddha had already attained Buddhahood in this world, the work of “ceaseless kalpas had not yet stopped.” It had not yet ended. This is explains that the Buddha, Sakyamuni Buddha, still makes vows every lifetime [to come to] this Saha World, to this world of endurance where the Five Destinies co-exist. He used carious forms in this world.
Because “ceaseless kalpas had not yet stopped” and the Buddha’s transformation work has not ended, Earth Treasury Bodhisattvas comprehended His mind, so he made the vow that “Until hell is empty, I will not attain Buddhahood. Sentient beings in Sakyamuni Buddha’s Soha World have not comprehended the Buddha-Dharma, the Buddha’s teachings, so the Buddha never gives up and stops. Then, we must be grateful that the Buddha painstakingly comes to this world to teach and transform sentient beings and allow the Buddha-Dharma to be passed down from beginning to end and back to the beginning. There is endless Buddha-Dharma; we are now bringing it back to the Buddha’s birthplace.
Seeing how the people in Nepal are starting to break through the caste system, I have the hope that this is a beginning. [There is] formation, existence, decay and disappearance. For Nepal, it is the beginning again, the moment of formation. So, everyone, we must always be mindful.

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