首頁首頁  日曆日曆  相冊相冊  常見問題常見問題  會員群組會員群組  會員註冊會員註冊  登入  

分享 | 
 

 20161219《靜思妙蓮華》如來之見如大圓鏡 (第982集) (法華經•化城喻品第七)

上一篇主題 下一篇主題 向下 
發表人內容
月亮
版主
版主
avatar

文章總數 : 17913
年齡 : 63
來自 : 台中
威望 : 1627
注冊日期 : 2009-01-11

發表主題: 20161219《靜思妙蓮華》如來之見如大圓鏡 (第982集) (法華經•化城喻品第七)   周日 12月 18, 2016 10:21 pm

20161219《靜思妙蓮華》如來之見如大圓鏡 (第982集)
(法華經•
化城喻品

 
如人追思近數十年間時事,宛然如在目前可憶念歷知,心性豎窮累世於現前一念,凡夫封滯無明殼不能見道。
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。《法華經化城喻品第七
我以如來知見力故,觀彼久遠猶若今日。爾時世尊欲重宣此義而說偈言。《法華經化城喻品第七
我以如來知見力故:就意識云知,就眼識曰見。以佛自證知見力故,此顯如來之智能見。
知見力:即是如來之大圓鏡智。佛智甚深,於古今剎海,皆於一念中等如顯現。
大圓鏡智:洞照萬法,無所不知,即諸佛所得本有圓明覺照之智。應物無跡,體不動搖,以其無滅無生,不遷不變,是為常住果。
觀彼久遠猶若今日:觀昔如今,佛宿命通,一念萬年,剎那一念之心。
此先明如來三達遠照,顯所引往事,分明不謬,然後說宿世因緣。
 
【證嚴上人開示】

「如人追思近數十年間時事,宛然如在目前可憶念歷知,心性豎窮累世於現前一念,凡夫封滯無明殼不能見道。」
 
如人追思
近數十年間時事
宛然如在目前
可憶念歷知
心性豎窮累世
於現前一念
凡夫封滯無明殼
不能見道
 
人生就是這個心性,我們學佛,說是人來學佛,不如說心,心來學佛。我們人人就是要有這念心,這念心願意接受佛法,佛法才有辦法入心來。要不然,我們到底人生這樣在過,是只有這輩子過,就了了嗎?不是喔!有人就這樣說:「對啊!不是只有這樣過而已,還有來生。」相信,相信有過去、有現在、有未來。
 
但是,我們光是在日常生活,每天面向著人事物,就已經夠多,也夠煩了,要如何能瞭解過去與未來呢?現在就是已經,不知道下一秒的人事物了,不知道下一秒是不是會平安呢?都不知道。哪有辦法知過去或未來呢?不過,總是也要好好去用心。
 
我們的人生,在這一生,我們來好好想看看,追思一下,想想過去,只要是在這輩子,幾十年間的事情,應該都還記憶猶然,「宛然如在目前」,只要你再想過去,「可憶念歷知」。這都是歷歷在目,很快就回憶回來了。
 
是什麼讓你那麼快,在幾十年前或者是幾年前,那個心境很快就拉回來?什麼力量讓你這樣呢?心性。我們的心性,這記憶,記憶這樣一轉,就直的,過去與現在,橫的,環境,你的家住在哪裡?從哪裡來的?這都是橫的與直的。直的是追思過去的時間,橫的是在空間,這種「豎窮累世」。我們現在要追求的,不只是這輩子而已,我們還要追求的,是直的──過去、過去的過去,到底我們的因緣是怎麼來?那個因已經累積多久了。
 
「豎窮」就是這樣,一直一直推(溯)過去,直的,一直到現在,到底有多久呢?累世經歷了多少的世代?我們幾世了,這樣不斷過來,我們現在什麼都,忘記過去是如何。若是我們能回歸本性來,回歸我們的本性清淨了,慢慢能瞭解因緣果報觀。
 
不曉得大家可曾聽過,十八地獄、閻羅殿?若有黑白無常,將人押到閻羅王的面前,就說:「你在世到底做多少惡事?多少的善事?」大家都要辯解說:「惡的我都沒有,善的我做不少。」但是,閻羅王面前的孽鏡臺,在這面鏡子裡,你的人生,你的過去,你的,等等所造作一切,那個影像就這樣,一層一層一直顯出來,你怎樣的強辯,怎樣強辯,證據在面前。
 
所以這就是說,我們人人所造作的因、緣,完成的果,那個種子,我們絲毫都不漏掉,都是藏,藏在藏識,第八藏識裡面。已經有很多的煩惱無明、所造作的惡,都已經藏在那個地方。我們現在若不修行,根本我們就無法看出,我們的藏識,藏了多少過去生中的因、緣,能夠來到這個人間,由不得自己的環境,所累積很多的苦。
 
慈濟的歷史裡,慈濟的藏經,歷歷分明,寫著無數人間的苦難,一篇一篇的故事,真的是無法去描述人間苦啊!就光說我們在嘉義有一件個案,這個家庭所累積下來的垃圾,所累積的垢穢、骯髒的東西,人到了這家門口,踏進去屋裡,臭不可聞啊!很臭。
 
這間房子是一對兄弟共有的,案主與二弟就住在這裡。案主智能差,所以無法工作,弟弟還有工作的力量,會去向人打工。再者,這位案主的太太,智能就很差了,生三個女兒、一個兒子,這三個女兒,其中只有,第二個女兒的智能是正常,所以,這個家庭的五個人,都是低智能。
 
這件個案,(我們)一直第一個念頭,就是要為他們打掃,這位案主的弟弟就一直拒絕。後來我們就去找里長,里長就開始出來溝通,好不容易溝通到,終於案主的弟弟,就願意來接受我們的幫助,將這些東西清理出去,所以我們就這樣開始,動員了六十多位。
 
看到這間廁所真的不是人住的,大家邊清邊一直說:「這怎會是人住的呢?這種環境。」所以就仔細地教,教他們這一家人,「來啊,來幫忙清。」在外面清掃的人,床鋪一搬起來,裡面都是垃圾,蟑螂、老鼠,整個「啪」一聲,出來了。真的是苦不堪!
 
裡面東西清出去,六輛(次)垃圾車,經過都清出去之後,開始清洗,刷啊、清啊、掃啊等等,從天花板一直到牆壁、一直到地板,之後,煥然,如一面鏡子,原來都是磁磚啊!這磁磚這樣清清掃掃、擦擦洗洗,是這樣會發光、會發亮啊。慈濟人又用,回收場整理好的床鋪,再載來給他們,東西再排排疊疊,環保回收的東西再擺回去,是一間很舒適的家庭。
 
看,這就是人間啊!這就是「凡夫封滯無明殼,不能見道。」想想看,我們的心宅,心裡這間房子若像這間房子,我們豈有辦法,「心性豎窮累世,(於)現前一念?」沒辦法。我們若是將這些東西,我們人人的心宅,若都清掃乾淨了,我們本來的面目,就馬上現前在一念間。
 
看,這樣的譬喻,大家應該瞭解了。我們若無明煩惱都掃除,我們很自然心性都清淨,原來的真如本性現前,那就是在一念間。可惜,我們一念無明,累生世來都是在凡夫輪轉,我們自己這個無明殼將它封住,不能見道,我們連前面的道路要怎麼走,我們都不知。所以我們要好好來用心,難得今生此世,難得我們能有緣同時聽法,這就要很把握,把握每一天、每一個時刻,我們思惟修,時時都在法中,不要讓它漏掉了。
 
何況這樣類推,用佛法這樣來引導我們,類推的過去的過去,應該是不困難,只要我們斷除煩惱無明污垢,自然我們會慢慢明白這個道理。路應該是在我們面前,只要不讓無明殼封閉起來,你將它打開,路應該是在我們面前,只要不讓無明殼封閉起來,你將它打開,原來路是在我們面前,所以我們要下功夫,要多用心。
 
前面的(經)文,「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
《法華經化城喻品第七
 
這是很長很長,過去的過去。用墨來點,經過千國土再點一滴,經過的國土這是很多,不論有點過、沒點過,這些國土全部加起來,再磨成粉、磨成塵。你們想,這樣經過的時間,實在是無量,無量無邊百千萬億的阿僧祇劫,很長久,無法譬喻到底多少數字。
 
下面(經文)再接下來說,「我以如來知見力故,觀彼久遠猶若今日。爾時世尊欲重宣此義而說偈言。」
 
我以如來知見力故
觀彼久遠猶若今日
爾時
世尊欲重宣此義
而說偈言
《法華經化城喻品第七
 
釋迦牟尼佛他就這樣說,「我以如來知見力故」,我用清淨,真如清淨無染穢的,覺悟的智慧來看,看他久遠劫以前的事情,那些因緣,就如在看今天的事情一樣,很清楚。這是佛陀這樣向大家說,證明那麼長久的事情,已經見過了無數佛,就是這樣上求下化。
 
所以「爾時」,「世尊欲重宣此義,而說偈言。
 
我以如來
知見力故:
就意識云知
就眼識曰見
以佛自證知見力故
此顯如來之智能見
 
我以如來知見力故,意識叫做「知」,就眼識叫做「見」。「佛自證知見力故」,這就是顯示如來的智能見。就是說,從心與眼看外面的境界,這叫做「知見」。佛就是「自證知見力故」,不是我們凡夫的知見,是已經證悟(者)的知見。因為,我們凡夫都到第八識,所有的業種都到第八識。但是佛是超越了八識而到九識,這叫做佛的知見。
 
「自證知見力故」,這就是顯示如來他的智能見,從佛智超越了凡夫覺性的佛智,所看的事情。
 
知見力,即是如來之大圓鏡智。佛智甚深,於古今剎海,皆於一念中等如顯現。
 
知見力:
即是如來之
大圓鏡智
佛智甚深
於古今剎海
皆於一念中
等如顯現
 
這佛的智慧深。古今,過去很長久以前。剎,就是國界,經過多少的國界,生生世世的國界,他就如大海一樣。這都是在一念中,這樣等如(顯現),所有所有一切,如今日,如我們的心性現前。佛智,覺智清淨現前,能瞭解古今,如瞭解今天的事情,同樣的道理,瞭解了、清楚了。
 
我們凡夫若過久一點:「咦?我怎麼沒這個印象?不記得了」。但是佛陀,他超越的記性,那個見解,他可以從好幾好幾生世,無法計算的事情因緣,他還記得。這就如「大圓鏡智」,洞照萬法,無所不知,即諸佛所得,本有圓明覺照之智。應物無跡,無滅無生,不遷不變,是為常住果。
 
大圓鏡智:
洞照萬法
無所不知
即諸佛所得
本有圓明覺照之智
應物無跡
體不動搖
以其無滅無生
不遷不變
是為常住果
 
這面鏡子可以照這些東西,但是這些東西拿開,與這面鏡子一點關係都沒有。這就是清淨沒有煩惱,永遠都不污染這面鏡子,這叫做大圓鏡智。
 
這面鏡子永遠存在,這是真如的本性,所以「(以其)無滅無生,不遷不變,是為常住果」。這是我們人人都有,但是我們現在還在因中修行,佛已經成佛了,永遠這個果都是存在。這面鏡子,這個果,結果就是這麼乾淨,已經現前了,這是(修行)磨過、擦過。就如那間房子,很多人用功去磨、去擦、去掃,結果是這麼光亮,同樣的道理。
 
「觀彼久遠猶若今日」。
 
觀彼久遠
猶若今日:
觀昔如今
佛宿命通
一念萬年
剎那一念之心
 
如來心的這面鏡就是這樣,雖然有照善、有照惡,對於善惡,佛陀很分明。所以他來人間為眾生說法,他就是讓我們知道,苦來自於人生有這麼多的,惡因、惡報,受惡果。佛陀也要知道這些惡的事情,就教育我們如何行善去,這就是佛陀他的知見。所以「觀彼久遠猶若今日」,現在全都瞭解,完全過去的事情都清楚。
 
所以「觀昔如今」,想過去,分分明明歷歷在目前,這是佛的智,這是「佛宿命通」。他過去過去這樣在「一念萬年」,一念能經過萬年,不只萬年,無央數劫,剎那一念之間,很多,你就是無數劫,無數萬年,都是現在他的一念之間。
 
此先明如來
三達遠照
顯所引往事
分明不謬
然後說宿世因緣
 
這是表明如來三達遠照,顯所引往事,分明不謬,然後說宿世因緣。「三達」就是「三明」。天眼明、宿命明、漏盡明。於佛曰「三達」,他能通達。
 
「三達遠照,顯所引往事」。過去的因緣,過去的往事,「分明不謬,然後說宿世因緣」。有很長久的因緣,佛陀他會慢慢說出。所以這是佛陀的心,很通徹過去,很多的道理,為了法與義很精深,所以「爾時,世尊欲重宣此義」,再接下去就是偈文。
 
各位菩薩,學佛真的要很精細用心,心若用得清楚,法就能很顯明在我們眼前。所以我們要時時多用心。


月亮 在 周一 12月 19, 2016 2:50 pm 作了第 1 次修改
回頂端 向下
檢視會員個人資料
月亮
版主
版主
avatar

文章總數 : 17913
年齡 : 63
來自 : 台中
威望 : 1627
注冊日期 : 2009-01-11

發表主題: 回復: 20161219《靜思妙蓮華》如來之見如大圓鏡 (第982集) (法華經•化城喻品第七)   周一 12月 19, 2016 8:49 am

回頂端 向下
檢視會員個人資料
Jack
Admin
Admin


文章總數 : 6601
年齡 : 58
來自 : 台北
威望 : 1714
注冊日期 : 2008-12-22

發表主題: 回復: 20161219《靜思妙蓮華》如來之見如大圓鏡 (第982集) (法華經•化城喻品第七)   周三 12月 21, 2016 8:59 am

回頂端 向下
檢視會員個人資料 http://www.wretch.cc/blog/jack18233
志志
無量光曜心
無量光曜心


文章總數 : 967
威望 : 72
注冊日期 : 2009-04-25

發表主題: 回復: 20161219《靜思妙蓮華》如來之見如大圓鏡 (第982集) (法華經•化城喻品第七)   周三 1月 11, 2017 8:30 pm

Explanations by Master Cheng-Yan
Subject: The Tathagata’s Views are Like a Perfect Mirror (如來之見如大圓鏡)
Date: December.19. 2016

“If one thinks back to the times and happenings of the past few decades, they would be as clear as something right in front of one’s eyes. They can be remembered and recalled. The mind-nature across and throughout many lifetimes can be brought into our present thoughts. Yet ordinary people are sealed within a husk of ignorance, unable to see the Path.”

In life, [everything we experience] comes from our mind-nature. When we learn the Buddha’s teachings, we say that we are learning the teachings, but it would be better to say that it is the mind that learns the Buddha’s teachings. Only when our minds are willing to accept the Buddha-Dharma will the Buddha-Dharma be able to enter our minds. Otherwise, after we pass our life as we have, when this lifetime has passed, will that be the end of it? No, it will not.
People will say, “That’s right! This is not all there is. I believe in future lifetimes. I believe we have past lifetimes, this present lifetime and future lifetimes.” However, just in our daily lives, dealing with people, matters and objects is already difficult enough. How could we ever hope to understand our past and our future? We do not even know what will happen with things in the next few seconds! We do not know even if we will still be safe in the next second. We do not know at all. How could we possibly know the past or future? Nevertheless, we must always try to be mindful.
As we live in this present lifetime, if we make an effort and think back for a moment, we can recall the past. As long as something happened within the past several decades in our present lifetimes, it should still remain fresh in our memories. “[It] would be as clear as something right in front of one’s eyes.”
If we think back on the past, “[It] can be remembered and recalled.” It appears clearly before our eyes; it should come back very quickly to us. What is it that enables us to so quickly recall a state of mind we had several decades, or several years earlier?
What power allows us to do this? This is the mind-nature. Our memory, when we search it, can recall times from the past to the present. As for space, our environment, where did we live? Where did we come from? We can traverse time and space to recall these. We can look throughout time at the past, or across space to different places.
Like this, we go “across and throughout many lifetimes.” We are not simply trying to remember things happening in this present lifetime. What we are also looking back on are times much further back in the past. Just what were our causes and conditions? How long have these causes been accumulating? This is what it means to go “across and throughout [many lifetimes],” to look far back into the past, to times from the past into the present.
How long has it been? How many lifetimes, how many eras have we lived through? How many lifetimes have we continuously experienced? Now, we do not remember how anything was in the past. If we can return to our original nature, return to our pure intrinsic nature, we will gradually come to understand the karmic law of cause and effect.
I do not know if you have heard of the 18 Hells and of King Yama’s palace. The Black and White Ghosts of Impermanence escort people before Yama, the king of hell, where he asks them, “How many evil deeds and how many good deeds have you done in your life?”
Everyone wants to justify themselves by saying, “I never did any evil, and I have done a fair amount of good.”
However, in front of King Yama is a special mirror.In that mirror, images of your life, your past and everything you have ever done will appear like this one after another.
No matter how you argue with him, the evidence will be there before you.This means that all of the causes and conditions that we create [eventually] come to fruition.None of these seeds, even the smallest, are ever lost.
All are stored in the storehouse consciousness in our eighth consciousness.
Already, many afflictions and ignorance, as well as all of the evil we have ever done, are all stored in there.
If we do not engage in spiritual practice now, we will fundamentally never be able to see into our storehouse consciousness, in which are stored the many causes and conditions from past lifetimes that cause us to arrive in the world.In these circumstances beyond our control, we accumulate so much suffering.
In the history of Tzu Chi, in the Tzu Chi sutra treasury, countless tales of suffering are clearly recorded.Even with story after story, human suffering is impossible to describe!
Just take for instance one case in Chiay!A family there had accumulated so much garbage, so many filthy and dirty things, that as soon as one reached the door and stepped inside, the smell was so bad it was overwhelming!
The house belonged to two brothers, the care recipient and his younger brother, who both lived inside.The care recipient was mentally challenged, and it was impossible for him to work.The younger brother still had the ability to work, so he worked odd jobs for others.
Furthermore, the care recipient’s wife was also severely mentally challenged.They had three daughters and one son, and of those three daughters, only the second daughter was mentally normal.So, five of those in this family were all mentally challenged.
When we took the case, naturally our first thought was to clean their house for them, but the younger brother continually refused.
We eventually went through the village head, who managed to open up communications with him.After much difficulty, he talked the care recipient’s younger brother into finally becoming willing to accept our help in cleaning out their house.
So, we mobilized more than 60 Faith Corp members.When they saw the toilet, they wondered how anyone could have lived there.
As they cleaned, they all kept wondering, “How could anyone possibly live in conditions like these?”
So, they carefully taught the family [to clean].
“Come! Come help us clean!”When those who were cleaning in other rooms began moving the beds, they found nothing but trash under them.There were also many cockroaches and rats.You could hear the startled cries of volunteers.That family suffering was unbearable.
To clear out all those things, it took six loads with a garbage truck.After everything had been cleared out, then the real cleaning began.They scrubbed, cleaned and swept from the ceiling to the walls to the floor, until everything shone like a mirror.There had even been tile underneath after all!After the tilework had been cleaned and polished, everything became bright and shiny.
The Tzu Chi volunteers then took refurbished beds from the recycling station and brought them there for them to use and arranged everything nicely for them.After refurnishing the place with recycled goods, it made for a very comfortable home.See, this is how the world is.These are “ordinary people who are sealed within a husk of ignorance, unable to see the Path.”
Think about it; if the home of our mind the house in our minds, is like that house, then how will “our mind-nature” ever be “brought across and throughout lifetimes and into our present thoughts”?
This would be impossible. If we were to totally clear out all these things so that the home of our mind became totally clean, then our original nature would instantaneously reveal itself in our thoughts. You should all understand this analogy. By sweeping clean all ignorance and afflictions, our mind-nature naturally becomes pure, and our original nature of True Suchness manifests. This can all happen in a single thought. What a pity that with one thought of ignorance, life after life we continue to transmigrate as unenlightened beings. We are sealed within our own husks of ignorance. We cannot see the Path. We do not even know how to walk the path that is ahead of us walk the path that is ahead of us. So, we must put our effort into being mindful. This lifetime we have now is precious, as are these conditions that enable us to listen to the Dharma together. So, we should make good use of this opportunity, make good use of every moment of every day. We must cultivate contemplation and always abide in the Dharma, never allowing it to leak away. Furthermore, in this way, with the Buddha-Dharma as our guide we can understand the distant past through an analogy. This should not be difficult. If we can eliminate the filth of afflictions and ignorance, then naturally we will gradually come to understand this principle.
The road should be right in front of us. We just need to not let the husk of ignorance seal us up. Once we break it open, we see the road has been right in front of us. So, we must work hard and always be mindful.

The previous 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”.

This is a very long time ago, a very long time in the past! If he uses the ink to mark a spot, then crosses 1000 lands before marking another small spot, the lands he will pass will be many indeed. Whether marked by a drop of ink or not, if these thousands of lands he passed through were all taken together and ground into powder, were ground into dust, then imagine the time that this [represents]; it would be immeasurable indeed! It would be countless and boundless billions and trillions of asankyas of kalpas, a very long time. There is no analogy for this exact number.

The next passage continues on to say, “I, with the power of the Tathagata’s understanding and views, observe those things long ago and far away as if they are here today. At that time the World-Honored One, wishing to restate His meaning, spoke this verse”.

Sakyamuni Buddha said, “I, with the power of the Tathagata’s understanding and views…”. By using the pure awakened wisdom of undefiled True Suchness to view things that happened long ago in the past, to view the causes and conditions back then, He could see them as if viewing things today, very clearly.
This is what the Buddha told us. He verified things that happened so long ago. He had already encountered countless Buddhas as He sought the Dharma while transforming others.
So, “At that time the World-Honored One, wishing to restate His meaning, “spoke this verse”.

“‘I, with the power of the Tathagata’s understanding and view…’”. This is His mind-consciousness; mind-consciousness is “understanding”. Eye-consciousness is called “views”. “This is the power of the understanding and views that the Buddha Himself had realized”. This shows what the Tathagata is able to see with His wisdom.

This is saying that when our minds and our eyes observe external states, what arises care called understanding and views.
The Buddha used the “understanding and views [He] Himself realized”. These are not the understanding and views of we ordinary people, but the understanding and views of one who has already become awakened. We unenlightened beings only reach our eighth consciousness. Karmic seeds all go to the eighth consciousness.
However, the Buddha transcended the eighth to reach the ninth consciousness; these are the understanding and views of a Buddha. “This is the power of the understanding and views that the Buddha Himself had realized”. This shows what the Tathagata, through His wisdom, is able to see. With his Buddha-wisdom, He transcends what ordinary people [can see]; this is what the Buddha-wisdom of awakened nature is able to see.

“The power of [His] understanding and views: This is the Tathagata’s great perfect mirror wisdom. The Buddha’s wisdom is extremely profound. In the ocean of ksetras from the past until now, He can equally reveal all”.

The wisdom of the Buddha is profound. From the past until now, it has been such a long period of time. A ksetra is a realm. He passed through so many realms, through lifetime after lifetime of realms, so many that they were like a great ocean. Yet He could reveal them all in a single thought.
He could [reveal] absolutely everything as [clearly] as if it was happening today. This is like how our mind-nature manifests. When Buddha-wisdom manifests, when pure enlightened wisdom manifests, we can understand things from the past to present as if they were things happening today.
The principle is the same; we will understand them quite clearly. Ordinary people, after a while, may say, “Oh, why don’t I have any impression of that? I don’t remember that.” But the Buddha’s memory is transcendent. With that kind of perspective, He can remember back many, many lifetimes, can still recall incalculable numbers of things and causes and conditions.

This is just like “great perfect mirror wisdom. It clearly reflects all phenomena, thus there is nothing He does not know. This refers to the perfect and enlightening wisdom that all Buddhas intrinsically possess. It responds to all matters but leaves no trace. [As it is] non-ceasing and non-arising, it neither moves nor changes. It is the everlasting fruition.”

The mirror can reflect these things, but if they are moved away from the mirror, they will no longer be reflected in it at all. This mirror is forever undefiled, pure and without afflictions. This is great perfect mirror wisdom. This mirror is everlasting; it is the nature of True Suchness. So, “[As it is] non-ceasing and non-arising, it neither moves nor changes. It is the everlasting fruition.”
This is something all of us possess, but right now, we are still practicing in the causal ground. The Buddha has already attained Buddhahood, and that fruition is everlasting. His mirror, with that fruition, had become so completely clear. This has already manifested. It has been polished [through spiritual practice].
This is just like that house where so many people polished and swept. As a result, it began to shine.
In the same way, He “observes those things long ago and far away as if they are here today.”

[I] observe those things long ago and far away as if they are here today: He observes the past as if it is today. The Buddha had the power of knowing past lives. One thought can reach 10,000 years; one thought arises in an instant.

The mirror of the Tathagata’s mind is like this. Although it reflects both good and evil, in regard to good and evil, the Buddha can distinguish everything every clearly. So, He came to the world to teach the Dharma to sentient beings, to let us know that suffering comes from creating so many negative causes that result in negative retributions, in facing negative effects.
The Buddha had to know of these evil things, while also teaching us how to do good. These were the Buddha’s understanding and views.
“He observe those things long ago and far away as if they are here today.” Now everything is understood. Things of the past have become perfectly clear. So, “He observes the past as if it is today.”
When thinking of past things, they are as clear as if right in front of Him. This is Buddha-wisdom “the Buddha’s power of knowing past live.” He can remember so far back that He can go. In a thought, He can go back 10,000years. Not only could He go back 10,000 years, He could go back countless kalpas in the past. This is an instant, in the span of a thought He could go back countless kalpas, countless thousands of years, all in the space of a single thought.

This shows that the Tathagata’s “Three Understandings can illuminate from afar. He revealed these past happenings He mentioned clearly and unmistakably. Next He spoke of the causes and conditions of previous lives.”

The Three Understandings are the Three Insights, insight of the heavenly eye, into previous lives and into the ending of all Leaks. In a Buddha, these three are called the Three Understandings. He thoroughly understood that the “Three Understandings can illuminate from afar. He revealed these past happenings He mentioned. He revealed past causes and conditions, revealed past events, clearly and unmistakably. Next He spoke of the causes and conditions of previous lives.”
These were causes and conditions far in the past, and the Buddha gradually taught them now. So, in the Buddha’s mind He thoroughly understood the past.
With so many principles, for the sake of the profound Dharma and meaning, “At that time the World-Honored One, wishing to restate His meaning,” continued on in verse.
Dear Bodhisattvas, we must be meticulous and mindful as we learn the Buddha’s teachings. When we use our minds clearly, the Dharma will manifest clearly before us. So, let us always be mindful.

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

回頂端 向下
檢視會員個人資料
 
20161219《靜思妙蓮華》如來之見如大圓鏡 (第982集) (法華經•化城喻品第七)
上一篇主題 下一篇主題 回頂端 
1頁(共1頁)

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