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 20161220《靜思妙蓮華》心性清淨徹照三際 (第983集) (法華經•化城喻品第七)

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發表主題: 20161220《靜思妙蓮華》心性清淨徹照三際 (第983集) (法華經•化城喻品第七)   周一 12月 19, 2016 11:16 pm

20161220《靜思妙蓮華》心性清淨徹照三際 (第983集)
(法華經•
化城喻品

 
止惡防非斷無明見思塵惑,心性清淨洞明徹照麈點劫,豎窮三際之始終橫極法界。
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
我念過去世,無量無邊劫,有佛兩足尊,名大通智勝。《法華經化城喻品第七
如人以力磨,三千大千土,盡此諸地種,皆悉以為墨,過於千國土,乃下一塵點,如是展轉點,盡此諸塵墨。《法華經化城喻品第七
地種:地為四大之一,以能為色法生因,故名為種。地種,即專指大千世界地大而言。
過於千國土乃下一塵點:過千佛土,下一點塵。過於千國土一佛化境即一大千世界也。
乃下一塵點:過千國土下一點,其超越之九百九十九國即為不點之國。墨多而點少也。
如是展轉點,盡此諸塵墨:從千佛土至千佛土,又下一點,如是點盡三千地體所有塵墨。用顯所經國土之多。
 
【證嚴上人開示】

「止惡防非斷無明見思塵惑,心性清淨洞明徹照麈點劫,豎窮三際之始終橫極法界。」
 
止惡防非
斷無明見思塵惑
心性清淨洞明
徹照麈點劫
豎窮三際之始
終橫極法界
 
就是要跟大家說,修行要止惡防非,要斷無明見思塵沙惑。這是我們平時,時時念念無間,就是要這樣止惡防非。我們的心,既是在修行,就像外面的風沙,我們的門,門窗要關緊,門窗若沒有關緊,風沙這樣飛揚,一天擦好的桌椅,很快再摸摸看,又是沙在桌面上;地上本來就擦乾淨了,就是因為門沒有關好,所以地板再掃一下,沙塵又很多了。明明門有關,為什麼風沙這麼多,這樣粉塵,灰塵、塵沙還是同樣進來呢?雖然你有關門,卻是沒有關緊。我們的心也是這樣。我們雖然是修行,修行必須守戒,我們守戒,這是我們的本分事,卻是大的戒懂得注意,是小戒,我們常常疏忽了,這就是我們為何習氣未斷。所以,修行要很用心,止惡防非。
 
修行者應該就是時時警覺,不要有惡心起,不要有對人、對事,損人來利己,這個念頭絕對不可有;有了這個念頭,那叫做惡念。不只是不能去做,連這個念頭都不能起,這樣叫做「防非」。去做,已經是行惡了,我們若要做時,要趕快停止下來,這樣叫做「止惡」。
 
防非止惡,是真正的守戒。有辦法將戒守得好,那就是斷無明,我們不再造惡了,沒有起心動念,新的不來,舊的我把它去除了;舊的去除,新的不再進來,這樣叫做斷無明見思塵惑。這個塵,那是很微細,很微細的惑,惑就是無明。
 
所以開頭,<化城喻品>開頭就要說,很多很多重重疊疊、無量無數、無始無終的因緣。這麼長久的因緣,是善、是惡,不斷累積這麼多的無明,我們要斷。要斷,新的不要再增,我們若瞭解,開始學佛,不要再增加無明,不要再製造彼此的惡緣。有惡因,有惡緣,就有惡果、惡報,就再纏綿不休了。看世間,多少苦難事啊!太多太多了。所以,我們既然學佛,要記住止惡防非。
 
防非止惡,最重要的就是「斷無明、見思、塵沙惑」,這一切一切都要斷,回歸我們「心性清淨洞明,徹照塵點劫」。能夠這樣很清、很明,非常洞徹,照見塵點劫,我們應該要很清楚。佛已經就是無明斷除了,見思惑已經全都不染了,所以大圓鏡智,心性清淨洞明,完全非常非常的清淨,所看到的都沒有障礙,很遠很遠。
 
「豎窮三際之始終,橫極法界」。不論過去的無量數、無量數的過去生世,那就是豎窮,「三際」就是過去、現在、未來,佛陀很有把握,就是這樣完全透徹了,這是佛的境界。佛的境界既然透徹明瞭了,所以要來告訴我們,這因緣的微妙不可思議,那分無始以前開始一直以來,能夠清淨,常常都能聞法,這就是與佛緣深。
 
若是這個時候瞭解了,知道佛法,但是無法很透徹,或者是心意間斷,有間斷,應該就是一念無明,隨著外面的境界,一直去追逐外面的境界、欲念等等,無明不斷複製,淪落三途、六道輪迴,這都是很微妙的因緣。所以,佛陀他用心良苦,向我們要再引起讓我們再瞭解、回歸過去的因緣。
 
所以前面的經文就這樣說,「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
 
釋迦佛很有自信:我如來的知見,我用如來的知見,就是說用清淨無染,透徹虛空法界,所有過去的一切,我都瞭解了,就如今天的事情,那個記憶,分分明明。這是釋迦牟尼佛自己這樣說。
 
因為意義深長,所以「爾時,世尊欲重宣此義,而說偈言」。擔心大家不清楚、瞭解,所以再一次「重宣此義,而說偈言」,用偈文再清楚來說一次。
 
接下來這段文,偈文這樣,「我念過去世,無量無邊劫,有佛兩足尊,名大通智勝。」
 
我念過去世
無量無邊劫
有佛兩足尊
名大通智勝
《法華經化城喻品第七
 
偈文再敘述,釋迦佛,世尊又是這樣,自己自我思惟。「我念」,就是我再靜靜地思惟。心靜下來,思惟過去世時,經歷過是無量多劫,很長久,長久長久的時間,這是所經歷過。「有佛兩足尊,名大通智勝」。這尊佛已經福慧兩足,有福又有智慧,這位大通智勝佛。
 
他到底為什麼,名叫做大通智勝呢?尤其是這尊佛,他的福慧具足,又是具足大神通力,大神通力,又是具足大智慧力,「勝彼三乘」。這尊佛,原來他的福慧、神通,很具足了,超越了聲聞、緣覺、菩薩,所以「勝彼三乘」。
 
這尊佛,大通智勝,「三千塵點劫,昔出世間」。三千塵點劫以前的世界,那時候出現一尊佛,名叫做大通智勝佛,這位如來。
 
這尊佛在世時有十六王子,這十六王子,在大通智勝佛,還未出家之前所有的,這十六王子,十六王子也出家了,修行為沙彌,「從佛聞法華經」,從大通智勝佛來聽《法華經》。大通智勝佛,為他們講《法華經》之後,那就是入定了,去入定,時間很久,所以這十六沙彌,他們聽《法華經》,將《法華經》完全入心,身體力行,那種心得,開始在人群中度眾生,同樣也是昇座,為眾生,大眾,再途述講《法華經》。
 
在這十六沙彌,其中的第十六位沙彌,從這樣開始,一直生生世世同樣在修行,也已經成佛了,成佛,是現在的釋迦牟尼佛,「第十六沙彌成佛」,是現在我們(娑婆世界)的導師了,「釋迦如來」。「而其聞第十六沙彌,之說法者,為今之一座大眾(云)」。今之一座,那就是釋迦佛的時代,釋迦佛說:「你們現在在座的人,都是我在大通智勝佛的時代,講《法華經》那時候所結緣眾,一直到現在。」
 
所以說,「今之大眾在大通智勝佛時,於第十六沙彌結緣,故在今日,釋迦如來之下,聞法華經而入證得果。」
 
這就是十六王子的時代,一直到今日。所說的今日是二千多年前,釋迦如來座下,佛陀為他們授記了,因為他們開悟。佛陀在<授記品>之後又說,在座五百人也能受記,現在就是開始,在座還有五百人,先後能得佛授記。這都是在過去,十六沙彌的時代所結緣的人,在佛應世人間,就先為他們授記,未來這些人也能成佛。
 
接下來這段(經)文再說,「如人以力磨,三千大千土,盡此諸地種,皆悉以為墨,過於千國土,乃下一塵點,如是展轉點,盡此諸塵墨。」
 
如人以力磨
三千大千土
盡此諸地種
皆悉以為墨
過於千國土
乃下一塵點
如是展轉點
盡此諸塵墨
《法華經化城喻品第七
 
就是說,念過去世那個無量劫的以前,從大通智勝佛。「如人以力磨」,那個過去的時間有多久?這三千大千國土,用人以力來磨,磨這大千國土,這地上一切的東西,都變成了沙、墨,經過千國土乃下一塵點,這過去有說過了,「如是展轉點」,這是很長久的時間。這些地種都成為塵。「地種」,意思就是說,「地為四大之一」地、水、火、風。
 
地種:
地為四大之一
以能為色法生因
故名為種
地種
即專指大千世界
地大而言
 
地是「能為色法生因」,所以為「地種」。地種完全是指,三千大千世界,這個「地大」來說。
 
色,所有的東西,都是從地上生出來,從地上生出來,它的地下有埋著種子。所以一切物質,無不都是色法生因,所有你看到的都有它的道理,物有物理,物理就是色法。我們人有生理,我們也是「色」。我是這樣的人,我的年齡,你是這樣的人,你的年齡,有孩子、大人,年輕、老年人,各人的生理不斷地變化,這就是色法。
 
何況我們看到的一切,眼睛所接觸得到,不論是燈光或者是背景,或者是所坐著的,或者是抬頭所看的天花板,這都是色法。所以,四大之一,一切萬物這個色法的因,就是都從大地始,所以為「地種」。這一切都是從「地」開始,地種完全是指三千大千世界,這個「地大」來說,完全是這樣。
 
過於千國土
乃下一塵點:
過千佛土
下一點塵
過於千國土
一佛化境
即一大千世界也
 
所以「過於千國土,乃下一塵點」。經過了千國土,「下一點塵」,每一尊佛的佛土都是很大,這樣過千國土,就是說一佛的化境,就是一大千世界,過了千國土,乃下一塵(點),再經過千國土,再下一塵點,這樣過千國土,就是千國土這樣經過,「過於千國土,乃下一塵點」。像這樣,指一佛化境,即大千世界,這樣一佛的化境,就是一個大千世界,想,到底是多大?這樣的譬喻,這種「過千國土下一點,其超越之九百九十九國」,還有沒有點到的國土,就是王點之國,「墨多而點(少也)」這個墨就是這樣。
 
乃下一塵點:
過千國土下一點
其超越之
九百九十九國
即為不點之國
墨多而點少也
 
有的人這個沒點到,不必每個點,所以多少(國土)點一個,多少(國土)點一個,所以這就是表示塵點劫之多。
 
如是展轉點
盡此諸塵墨:
從千佛土至千佛土
又下一點
如是點盡
三千地體所有塵墨
用顯所經國土之多
 
「如是展轉點,盡此諸塵墨,從千佛土至千佛土」。一千佛土到一千佛土,「又下一點,如是點盡,三千地體所有塵墨」,這用意就是要顯示,所經諸國之多。
 
真的是很大、很大,這麼多的國土,全部磨為塵墨來點土地,到底有多長的時間啊?土地上的沙都是叫做時間,所以時間有多長啊!
 
所以這段(經)文,真的我們要用,至高的智慧去瞭解,應該是要跟我們說的是,我們人人無始以來都已經有了,有清淨無染的本性,只是我們受無量數的無明塵埃,把我們覆蓋了,所以我們現在要回歸,我們最清淨無染的本性。
 
所以,我們學佛,真的是要用很簡單,用心來體會,防非止惡,不要再複製無明了,過去的無明煩惱,我們要趕快去除,新的無明不要再複製,這就是我們最重要的,要去體會,要時時多用心!


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發表主題: 回復: 20161220《靜思妙蓮華》心性清淨徹照三際 (第983集) (法華經•化城喻品第七)   周四 1月 12, 2017 9:17 am

Explanations by Master Cheng-Yan
Subject: A Pure Mind Pervades the Three Periods (心性清淨徹照三際)
Date: December.20. 2016

“We must stop evil, prevent wrongdoings and eliminate ignorance and delusions of views and thinking, plus dust-like delusions. The mind-nature is pure and clear and can thoroughly illuminate time dust-inked kalpas ago. It pervades throughout the Three Periods from beginning to end and across all of the Dharma-realm.”

This is to tell everyone that in our spiritual practice we must prevent wrongdoings and stop evil. We must eliminate ignorance and delusions of views and thinking, plus dust-like delusions. On an everyday basis, we must always, in all thoughts, uninterruptedly prevent wrongdoings and stop evil.
Since we engage in spiritual practice, when a dust storm is blowing outside, the doors and windows of our minds must be shut tightly. If the doors and windows are not completely closed as dust is swirling in the air [outside], the tables and chairs that we have just cleaned will quickly be covered by dust again; the floor that was just swept clean, because the door was not completely shut, must be swept again. There is so much dust again. The door was clearly closed, so why is there so much dust? How did this dust and dirt manage to get in? Although the door was closed, it was not shut tightly.
Our mind is also like this. While we are engaging in spiritual practice, we must uphold the precepts. Upholding the precepts is something we must do. We know we should uphold the major precepts, but sometimes we neglect the small ones. This is why we have not yet eliminated our habitual tendencies.
So, in our spiritual practice, we must mindfully guard against wrongs and stop evil.
Spiritual practitioners must be constantly vigilant at all times. We cannot let evil thoughts arise. We cannot, when dealing with people or matters, benefit ourselves at the expense of others. We can absolutely never think like this. To have these kind of thoughts is to have evil thoughts.
We must not only not take these actions, we must prevent these thoughts from even arising. This is what is meant by “prevent wrongdoings”. Once we take action, we have committed evil. If we are about to do it, we must quickly stop ourselves. This is what is meant by “stopping evil”.
To prevent wrongdoings and stop evil is to truly uphold the precepts. If we are able to strictly abide by the precepts, we will be eliminating ignorance. We will no longer commit evil deeds nor give rise to discursive thoughts. New [discursive thoughts] will not arise while the old ones are eliminated. By eliminating the old ones and not allowing new ones to enter, we will “eliminate ignorance and delusions of views and thinking, plus dust-like delusions.”
This dust is very subtle, very subtle delusions. Delusions are ignorance. So, in the beginning of the Chapter on the Parable of the Conjured City, there are many, many layers of causes and conditions, immeasurable and countless, with no beginning and no end. With these causes and conditions, whether positive or negative, we accumulated so much ignorance over a long time. We must eliminate this and not create any new [ignorance].
If we understand this, when we begin to learn the Buddha’s Way, we will not increase our ignorance nor create more negative affinities with others.
Negative causes and negative conditions lead to negative effects and negative retributions; thus we are endless entangled.
Look at all the suffering in this world!There is really too much!Since we are learning the  Buddha’s teachings, we must remember to stop evil and prevent wrongdoings.To prevent wrongdoings and stop evil, the most important thing is to eliminate ignorance, delusions of views and thinking and dust-like delusions.
We must eliminate all of these and return to our “mind-nature [that] is pure and clear and can thoroughly illuminate time dust-inked kalpas ago”.
When we have this purity and clarity, we can very thoroughly illuminate time dust-inked kalpas ago.This is something we should be very clear on The Buddha had already eliminated ignorance and was not defiled by delusions of views and thinking.So, He has great perfect mirror wisdom; His mind-nature is pure and clear.He is completely clean and pure.What He sees is unobstructed and far-reaching.
“It pervades throughout the Three Periods from beginning to end and across all of the Dharma-realms.”
No matter how many countless past lifetimes, it pervades [throughout the Three Periods].
The Three Periods are the past, present and future.The Buddha truly seized the moment and thus thoroughly understood [everything].
This is the state of the Buddha.
Since the state of the Buddha was one of complete and thorough understanding, He came to tell us of these wondrous, inconceivable causes and conditions.From Beginningles Time until now, being able to be pure and to frequently listen to the Dharma comes from a deep affinity with the Buddha.
If we are able to understand and know about the Buddha-Dharma now, but we are unable to thoroughly [grasp it] or our understanding becomes interrupted, it must be from one thought of ignorance.We follow our external conditions to continuously pursue these external states, worldly desires and so on.
We continuously reproduce ignorance, fall into the Three Evil Destinies and transmigrate through the Six Realms.This is all from subtle causes and conditions.
So, the Buddha used His utmost efforts to lead us and help us understand and return to our past causes and conditions.

Thus, the previous sutra passage says, “’ 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 had great self-confidence.“I have the Tathagata’s understanding and views,”which is to use a pure and undefiled [mind] to thoroughly understand the universe.
“I can understand everything in the past as if it [happened] today.”He could remember perfectly clearly.This was what Sakyamuni Buddha said of Himself.
Because this meaning is very deep, it says, “At that time, the World-Honored One, wishing to restate His meaning, spoke this verse.”
He worried that they did not understand, so He spoke again.“To restate His meaning [He] spoke this verse.”Using verse form [He] clarified it one more time.

In the next passage, the verses state, “As I think of past lifetimes infinite, coundless kalpas before, there was a Buddha, a Two-Footed Honored One, named Great Unhindered Wisdom Superior.”

The verses further describe how Sakyamuni Buddha, the World-Honored One, engaged in self-contemplation.
“As I think” means that He again calmly engaged in contemplation.He calmed His mind and contemplated past lifetimes.
He had been through so many countless kalpas, a very, very long time.This was what He had gone through.”
“There was a Buddha,a Two-Fooded Honored One named Great Unhindered Wisdom Superior.”
This Buddha was already replete in both blessings and wisdom.He had both blessings and wisdom.How did Great Unhindered Wisdom Superior Buddha come to be named Great Unhindered Wisdom Superior? Furthermore this Buddha was replete in both blessings and wisdom. [He] was also replete with great spiritual powers and with great power of wisdom. He was “superior to the Three Vehicles”.
This Buddha’s blessings, wisdom and spiritual powers were very complete, surpassing those of the Hearers, Solitary Realizers and Bodhisattvas. So, He was “superior to the Three Vehicles”.
This Buddha, Great Unhindered Wisdom Superior, “3000 dust-inked kalpas ago” manifested in this world. It was 3000 dust-inked kalpas ago that a Buddha appeared. His name was Great Unhindered Wisdom Superior, this Tathagata.
Before He became a monastic, this Buddha fathered 16 princes. These 16 princes were born before Great Unhindered Wisdom Superior Buddha became a monastic.
These 16 princes also became monastics, practiced as novices and “heard the Lotus Sutra from that Buddha”. They heard the Lotus Sutra from Great Unhindered Wisdom Superior Buddha.
After Great Unhindered Wisdom Superior Buddha taught the Lotus Sutra to them, He entered Samadhi for a very long time. So, after these 16 novices heard the [teachings] of the Lotus Sutra, they took the Lotus Sutra completely to heart, put it into action and with what they learned, went among people to transform sentient beings.
They likewise ascended the [Dharma]-throne and, for sentient beings and the assembly, once again taught the Lotus Sutra.
Of these 16 novices, the 16th one, after beginning in this way, continuously engaged in spiritual practice lifetime after lifetime. Now He was already attained Buddhahood. That person is the present Buddha, Sakyamuni. “The 16th novice attained Buddhahood “. He is our present day guiding teacher, “Sakyamuni Tathagata”.
“Those who had listened to the 16th novice expounding the Dharma are the assembly seated here today”.
Those seated here today refers to those in Sakyamuni Buddha’s lifetime. Sakyamuni Buddha said, “You who are seated here today were in Great Unhindered Wisdom Superior Buddha’s era. “When I taught the Lotus Sutra, we formed affinities that have lasted to this day”.
So, “The assembly here today had, during the era, of Great Unhindered Wisdom Superior Buddha, formed affinities with the 16th novice. Therefore, today, under Sakyamuni Tathagata, they are able to listen to the Lotus Sutra and achieve realizations and attain the fruits”.
[The affinities from] the era of the 16 princes have continued to today. “Today” refers to more than 2000 years ago, when Sakyamuni Tathagata bestowed predictions on those in the assembly. Because they had awakened, after the Chapter on Bestowing Predictions, the Buddha again told the assembly of 500 people that they could receive predictions of Buddhahood. Now, He began; there were still 500 in the assembly who would receive predictions of Buddhahood. These were all those who, in the past, formed affinities in the era of those 16 novices.
When the Buddha manifested in the world, He first bestowed predictions on them. In the future, these people will be able to attain Buddhahood.

The next sutra passage states, “Suppose a man used his strength to grind up all of the lands in the great trichiliocosm and turned all of these grains of earth completely into ink. Then after passing through 1000 lands, he would final ink one spot, continuing on in this way until all the ink from the dust was exhausted “.

This is talking about the past era countless kalpas ago of Great Unhindered Wisdom Superior Buddha.
“Suppose a man used his strength to grind up”. This was such a long time ago. “All of the lands in the great trichiliocosm” would be ground up by his strength, all the lands in the trichiliocosm would be ground. Everything on the ground would become grains and then ink. After passing through 1000 lands, one spot would be inked. We have spoken about all of the before. He “continued on in this way”. This was a very long time ago.

All grains of earth became dust “Grains of earth” refers to how “Earth is one of the four elements” Of earth, water, fire and air, earth can “give life to causes for phenomena of form”. So, “grains of earth” refer specifically to the great trichiliocosm and is referring to the element of earth.

When it comes to form, all things come from the land. If things spring forth from the land, there is a seed beneath the land. So, all things have causes for phenomena of form. Everything we see has its principles. Physical things have physical principles, this is the phenomena of form. Our lives also follow principles of life; this is also form.
“I am this kind of person, this age You are this kind of person, at this age.” We all undergo childhood and adulthood, youth and old age.
Everyone’s physiology is continuously changing. This is the phenomena of form, to say nothing of the things that we see, the things our eyes come in contact with. Whether it is the light or the background, or the things we are sitting on, or the ceiling we look up to see, these are all phenomena of form.
So, [earth is] one of the four elements; all things have the cause for the phenomena of form. They all originate from earth.
So, “grains of earth” mean that all things begin in the ground. “Grains of earth” refer to the great trichiliocosm. The “elements of the earth” are all like this.

So, “Then after passing through 1000 lands, he would finally ink one spot.” “He passes through 1000 lands before inking one spot.”
Every Buddha has great Buddha-lands. Thus, he passes through 1000 lands. This refers to the realm one Buddha can transform, which is the great trichiliocosm.

He passes through 1000 lands and inks one spot. After passing through another 1000 lands, he inks another spot. In this way he passes through 1000 lands. He passes through 1000 lands in this way “Then after passing through 1000 lands, he would finally ink one spot.”This is referring to Buddha’s transformation realm. It is the great trichiliocosm.
So, a Buddha’s transformation realm is one great trichiliocosm. Imagine, how large is that? This is an analogy.

“For every 1000 lands he passes through, he inks one spot.” “The 999 lands that he passed over the 999 lands that he passed over were the lands that were not inked.” “There are great quantities of ink and only [small] drops.”

The inking was like this. Some places were not inked, not every place was inked. So, after many lands, only one was inked. This is to show there were many dust-inked kalpas.

“[He continued] on in this way until all the ink from the dust was exhausted.” “From 1000 Buddha-lands to another 1000 Buddha-lands, going from 1000 Buddha-lands to the next 1000, he again inks one spot in this way, he exhausts all the ink from the grains of earth of the lands of the trichiliocosm is exhausted.” This shows that he passed through many lands.

It really was a very great number. There were so many lands that were all ground to dust to ink the land. How much time did this [represent]? The sand on the ground was all considered time.
So, it took a very long time! Thus, this sutra passage really does require us to use great wisdom to understand it. It is telling us that all of us, from Beginningless Time, already have a pure and undefiled intrinsic nature. But we have the dusts of endless ignorance covering it up.
So, now we must return to our pure, undefiled nature. As Buddhist practitioners, it is really simple. We must be mindful to realize how to prevent wrongdoings and stop evil. We should not reproduce ignorance.
As for the afflictions and ignorance of the past, we must quickly eliminate them, and new ignorance should not be reproduced. This is the most important thing for us to realize. We must always be mindful.

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

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