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 | 
 

 20161221《靜思妙蓮華》人皆本有大通智勝 (第984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 : 17574
年齡 : 63
來自 : 台中
威望 : 1626
注冊日期 : 2009-01-11

發表主題: 20161221《靜思妙蓮華》人皆本有大通智勝 (第984集) (法華經•化城喻品第七)   周二 12月 20, 2016 11:16 pm

20161221《靜思妙蓮華》人皆本有大通智勝 (第984集)
(法華經•
化城喻品

 
當常思惟修靜慮心體,人皆本有之大通智勝,無盡無窮即佛性無始,無漏大通達清淨性妙。
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
如是諸國土,點與不點等,復盡抹為塵,一塵為一劫;此諸微塵數,其劫復過是,彼佛滅度來,如是無量劫。《法華經化城喻品第七
如是諸國土點與不點等:如是經過千千國土,若曾著點,及不點者,是等無數微塵世界。
復盡抹為塵,一塵為一劫:盡地種物體,復以諸千世界,盡抹為塵,以一微塵而為一劫。
此諸微塵數,其劫復過是,彼佛滅度來,如是無量劫:盡上如是地種物已,其所經劫,復過此數。
如來無礙智,知彼佛滅度,及聲聞菩薩,如見今滅度。諸比丘當知,佛智淨微妙,無漏無所礙,通達無量劫。《法華經化城喻品第七
如來無礙智,知彼佛滅度:釋迦如來以無礙智,知彼大通滅度之相。
及聲聞菩薩,如見今滅度:及見彼佛所化聲聞及菩薩眾,猶如今日所見無異。
諸比丘當知:告諸比丘,當知是事。當知下,乃警省之語,謂人人本有之大通,何不審察一番。
淨微妙:三智一心故淨,一心三智故微,非三非一,而一而三故妙。
無漏無所礙:見甲而遺乙,謂之漏;見彼不見此,謂之礙。佛以無漏無礙之智,見彼佛及其聲聞、菩薩之滅度,宛如見之於今日,所以為淨妙之智。
通達無量劫:善能通達無量劫前所有之事。通達:通也。如來觀昔如今,大通智勝現也,大眾不知久遠事者,大通智勝未現故。
 
【證嚴上人開示】

「當常思惟修靜慮心體,人皆本有之大通智勝,無盡無窮即佛性無始,無漏大通達清淨性妙。」
 
當常思惟修
靜慮心體
人皆本有之
大通智勝
無盡無窮即
佛性無始
無漏大通達
清淨性妙
 
最近不斷提起,是起了大通智勝佛,他從什麼時候開始有這尊佛?大家應該都還記得,無法描述大通智勝佛,開頭的因緣,無始的無始,無盡始的無始,真的是沒有盡頭。要說他的時間,那是很長、很長,長得集很多的算師,就是很多的數學老師,包括他的學生全部,大家的智力合起來計算,他的時間到底多久了?沒辦法,真的是沒辦法計算。
 
所以,既然沒辦法計算,大通智勝佛他的由來,不如我們,「當常思惟修,靜慮心體」。外面的數目既然沒辦法算,我們就要好好用心。修行,集中我們的精神,好好地將定心、很清淨的心,思惟修。大家知道,叫做「定」,靜慮也是叫做「定」,心沒有雜染、無穢垢,這種心,就是我們的心體。我們的心體是什麼呢?是一面大圓鏡。大圓鏡之智,大圓鏡智,那就是人人清淨的佛性,我們人人本來就有了。
 
人人皆本有之大通智勝。其實,大通智勝,無窮無盡無始就已經有,只可惜我們就是被無明覆蓋了,這面大圓鏡,我們還沒有顯現。我們的大通智,智性,若讓我們展開來,同樣的,無盡無窮。這是佛性無始,無盡頭,沒辦法去說,我們什麼時候開始有佛性,很久、很久,這就是我們人人本具。
 
「無漏大通達」。人人本來就有,這念非常清淨、無染垢,法都是具足在我們的心。我們本來就是無漏,真理全部歸納在我們的心性裡,我們明明本具,就是偏要向外求而已。
 
「無漏大通達,清淨性妙」,是人人本具。每天在聽經,現在每天都一樣還是這樣在說,在無量劫數,長久的時間,大通智勝佛,他的時間有多長啊?再接下去還很長,是要描述的時間,所以我們要很用心。用心,絕對能將這些無明撥開,大圓鏡這個智絕對會現前,只要你有心。
 
前面的(經)文這樣說,「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
 
就是這樣的時間這麼長。接下來又是這樣說,「如是諸國土,點與不點等,復盡抹為塵,一塵為一劫;此諸微塵數,其劫復過是,彼佛滅度來,如是無量劫。」
 
如是諸國土
點與不點等
復盡抹為塵
一塵為一劫
此諸微塵數
其劫復過是
彼佛滅度來
如是無量劫
《法華經化城喻品第七
 
這麼長啊!前面已經說那麼多了,後面還需要再說嗎?經文是這樣。
 
如是諸國土
點與不點等:
如是經過千千國土
若曾著點
及不點者
是等無數微塵世界
 
所以「如是諸國土,點與不點等」。就是說,「如是經過千千國土」,很多很多的國土過去了,「若曾著點,及不點者」,這些國土有點、沒點的,「是等無數微塵世界」。
 
這些世界,凡是有國土,絕對有微塵,有這些沙土,這些東西「復盡抹為塵」,所有山河大地等等,全部再磨過,都是塵,「一塵為一劫」,這樣一粒沙為一劫的時間。
 
復盡抹為塵
一塵為一劫
盡地種物體
復以諸千世界
盡抹為塵
以一微塵而為一劫
 
這個「劫」,大家很清楚了,一增、一減(劫),才是一小劫而已,總而言之,時間很長。「盡地種物體,復以諸千世界,盡抹為塵」,全都將它磨成沙土,「以一微塵而為一劫」。
 
這我們都知道了,「此諸微塵數,其劫復過是,彼佛滅度來,如是無量劫」。
 
此諸微塵數
其劫復過是
彼佛滅度來
如是無量劫:
盡上如是地種物已
其所經劫
復過此數
 
那尊佛,就是大通智勝佛,經過這麼長、這麼久,盡以上所譬喻過的地種,土地上所有一切的物體,都將它磨過成沙,這樣那些沙塵,(譬喻)都叫做時間,長時間,劫就是長時間,都叫做時間。「其所經劫」,經過的時間,「復過此數」,經過的那些時間,比現在所譬喻的時間更多,真的是無法說的時間。
 
下面這段(經)文再說,「如來無礙智,知彼佛滅度,及聲聞菩薩,如見今滅度。諸比丘當知,佛智淨微妙,無漏無所礙,通達無量劫。」
 
如來無礙智
知彼佛滅度
及聲聞菩薩
如見今滅度
諸比丘當知
佛智淨微妙
無漏無所礙
通達無量劫
《法華經化城喻品第七
 
這譬喻就是如來那種無礙的智。「知彼佛滅度」,如來就是佛,釋迦牟尼佛,已經成佛之後,這個如來的智無礙。
 
如來無礙智
知彼佛滅度:
釋迦如來
以無礙智
知彼大通
滅度之相
 
釋迦牟尼他就是說,所有成佛之後,包括他本身,覺悟之後的智,智體是遍虛空法界,這種無礙智,他瞭解,剛剛前面所說過的,一直說很長很長的時間,「塵點劫」那麼長的時間,就是以現在釋迦牟尼佛,再來回憶過去那位大通智勝佛,他那時候一直到了滅度的形態,釋迦牟尼佛來回憶過去。那時候的聲聞、菩薩,「如見今滅度」。
 
 
就是那時候,大通智勝佛的時代,所在說法,那個時代也有聲聞,也有菩薩。過了很長的時間,大通智勝佛滅度那個境界,一直到現在,釋迦牟尼佛對那個過程,還是記憶猶新。所以說,「及聲聞菩薩,如見今滅度,及見彼佛所化聲聞及菩薩眾,猶如今日所見無異」,與現在大家所看到的一樣,就是這樣的過程。
 
及聲聞菩薩
如見今滅度:
及見彼佛
所化聲聞及菩薩眾
猶如今日所見無異
 
大通智勝佛那時候在度化眾生,那時候,眾生要接受佛法也不容易,那時候的眾生的根機,同樣有這樣不整齊,那尊佛,同樣也是有聲聞的時代,同樣有緣覺、菩薩,這樣在說法,也是最後,同樣還是說《法華經》。所以那尊佛,大通智勝佛,那個過程與現在相同。所以「諸比丘當知」。
 
諸比丘當知:
告諸比丘
當知是事
當知下
乃警省之語
謂人人本有之大通
何不審察一番
 
「告諸比丘,當知此事」,要知道那件事情,我現在所說的,大家要知道,在大通智勝佛那個時代。「當知」就是知道,就是要讓大家要警省之語,大家要知道。
 
雖然時間經過那麼久了,以如來的智慧跟大家說,大家要很警覺,要好好地,當下自己內心要好好靜思修,用定心來反省我們自己,為何現在還是凡夫呢?為什麼我們人人本具佛性,我們為何,現在還是在聽聲音,要瞭解法,應該人人本具佛法裡。我們到底,現在要來?所以,大家要用心去體會,這不是在說故事,是法。所以大通智勝佛,這個<化城(喻品)>,不是故事,是法。
 
這就是佛陀的慈悲,要大家知道,這種無始以來的真理,法就是「人人本有大通」。所以我們要好好,「何不審察一番」?自己要好好思惟修,反省一下,好好從外面自己來審思,來反省我們自己。我們若好好靜慮我們的心體,好好來思考,我們自己的心體,我們的本性,也是同樣大圓鏡智存在。
 
所以「佛智淨微妙,無漏無所礙」。人人這個佛智是很清淨,回歸到很清淨,就是最微妙的智慧。「無漏無所礙」,我們所有的法都沒有漏失。
 
淨微妙:
三智一心故淨
一心三智故微
非三非一
而一而三故妙
 
「淨微妙」。是三智一心故為淨,「三智」是,一切智、道種智、一切種智,這叫做「三智」,就是具足於一心。所以「一心三智是微」。「非三非一」,而一而三叫做妙。
 
我們的心,心腦,其實我們到底,我們的心腦裡面隱藏著多少(業種)?很多喔!所以我們的八識田中,所隱藏的善惡業很多,我們好好去用心,這實在是很微妙。
 
「非三非一,而一而三」,所以叫做妙。一心三智,其實非三;三,其實歸於一,那就是回歸我們的本性,真如本性。這叫做「無漏無所礙」。
 
無漏無所礙:
見甲而遺乙,
謂之漏
見彼不見此
謂之礙
佛以無漏無礙之智
見彼佛及其
聲聞、菩薩之滅度
宛如見之於今日
所以為淨妙之智
 
我們普通凡夫,我們若見甲而遺乙,我們若是看見甲,我們就忘記乙了。我們在讀經不就是這樣嗎?看到第一行,讀過來,第二行、第三行,一心無兩用,所以這樣一直讀下去,前面就忘記了。這叫做「漏」,漏掉了。
 
所以「見彼不見此,謂之礙」。見彼不見此,看到那裡,就沒看到這裡。我現在看到前面,我並沒有辦法看到後面,這就是障礙。你們也是一樣,你們只是看前面,你們也沒有看到後面,這就是障礙。但是佛智,他就是無礙,無漏無所礙,一切的道理,前後、上下、周圍都無所礙,這是佛的智。
 
「佛以無漏無礙之智」,所以他能夠透徹瞭解,所以「見彼佛及其聲聞」,彼佛就是大通智勝佛,現在的釋迦牟尼佛,看過去大通智勝佛那個時代,那時候的聲聞、菩薩及佛滅度,那個世界、那個時代,「宛如見之於今日」,就像在看現在這個時代,這個時候。這就是佛所以稱為,「淨妙之智」,這就是佛智。
 
通達無量劫:
善能通達無量劫前
所有之事
通達:通也
如來觀昔如今
大通智勝現也
大眾不知久遠事者
大通智勝未現故
 
「通達無量劫」,佛智能通達,佛智通達,通達無量劫前所有的事情,這叫做通達。如來他是觀昔如今,我們的釋迦佛已經開悟了,他與天體合一,所以「如來觀昔如今」。看,說那個很久很久,以前的事情,看那個時候的事情,記憶與現在一樣,大通智勝佛就是現前。那麼久以前,大通智勝佛的時代拉來到現在,「大通智勝佛」是在我們人人的心裡,所以說來,「心、佛、眾生,三無差別」,所以「大通智勝佛現」。
 
所以「大眾不知久遠事」,我們大家都不知,因為我們還是凡夫,所以「大通智勝未現故」,因為我們的心,我們的大通智勝還未現前。釋迦牟尼佛,他,「大通智勝佛」,本來就在他的心裡,而我們人人也是本具,有無始無始以前的大通智勝,本來我們就無所礙,我們有通達天體宇宙的大道理,我們人人本來就有,這種無障礙的大智慧,只是我們受到無明煩惱覆蔽。所以我們現在要回歸回來,當「思惟修,靜慮心體」,我們應當要好好,思惟修,靜慮心體,專心來瞭解、審思我們的心體,我們的真如本性。
 
所以,人人本來就有無漏大通智勝、清淨的性妙本體存在,只希望我們人人,要時時多用心!


月亮 在 周四 12月 22, 2016 12:57 am 作了第 3 次修改
回頂端 向下
檢視會員個人資料
Jack
Admin
Admin


文章總數 : 6498
年齡 : 58
來自 : 台北
威望 : 1714
注冊日期 : 2008-12-22

發表主題: 回復: 20161221《靜思妙蓮華》人皆本有大通智勝 (第984集) (法華經•化城喻品第七)   周三 12月 21, 2016 9:04 am

回頂端 向下
檢視會員個人資料 http://www.wretch.cc/blog/jack18233
Jack
Admin
Admin


文章總數 : 6498
年齡 : 58
來自 : 台北
威望 : 1714
注冊日期 : 2008-12-22

發表主題: 回復: 20161221《靜思妙蓮華》人皆本有大通智勝 (第984集) (法華經•化城喻品第七)   周五 12月 23, 2016 9:41 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: 20161221《靜思妙蓮華》人皆本有大通智勝 (第984集) (法華經•化城喻品第七)   周一 1月 16, 2017 4:39 pm

Explanations by Master Cheng-Yan
Subject: The Great Unhindered Wisdom Superior Within Us (人皆本有大通智勝)
Date: December.21. 2016

“We must always cultivate contemplation and concentrate on the essence of our minds. Everyone intrinsically possesses a Great Unhindered Wisdom Superior within. It is inexhaustible and limitless, this beginningless Buddha-nature. It is flawless, great and unhindered, its nature pure and wondrous.”

Recently I have continuously spoken of Great Unhindered Wisdom Superior Buddha. How long ago was [the lifetime] of this Buddha? You all probably still remember; it is impossible to describe Great Unhindered Wisdom Superior Buddha’s initial causes and conditions. They were before Beginningless Time began, an infinitely distant Beginningless Time truly has no beginning. When we speak of this time, it is so long ago that if we gathered a group of many mathematicians and their students and had them use their combined ability to calculate just how much time had passed, it would be impossible for them to calculate. Since there is no way to calculate when Great Unhindered Wisdom Superior Buddha had His origins, it would better that we [focus on] “always cultivate contemplation and concentrating on the essence of our minds.” Since we cannot calculate this length of time, we simply must be mindful. In our spiritual practice, we must focus our energy and put our efforts into stabilizing our minds. With pure minds we cultivate contemplation. Everyone knows what Samadhi is. Concentrating our thinking is called Samadhi. When our minds are without contamination, or defilements, this is the essence of our minds. What is the essence of our minds? It is a great perfect mirror, the great perfect mirror wisdom. This great perfect mirror wisdom is the pure Buddha-nature we all possess. We all intrinsically have this; we all intrinsically have a Great Unhindered Wisdom Superior within us. Actually, this Great Unhindered Wisdom Superior has existed since Beginningless time. Unfortunately it has been covered by ignorance. We have yet to manifest this great perfect mirror. If our Great Unhindered Wisdom, our wisdom-nature, can be opened up, it will similarly be inexhaustible and limitless. This shows how the Buddha-nature is inexhaustible. We cannot say when we first began to have our Buddha-nature.
It has truly been a long time; we all intrinsically have it. “It is flawless, great and unhindered.” Everyone inherently has a mind that is extremely pure and undefiled. The Dharma is inherently in our minds; we were originally flawless. The true principles go back to our mind-nature. Clearly, we intrinsically have this, but instead we look everywhere else for it. “It is flawless, great and unhindered, its nature pure and wondrous”. All people intrinsically have it. Every day, we listen to the sutras. Now every day, I continue to teach. Countless kalpas ago, a long time ago, there was Great Unhindered Wisdom Superior Buddha. His [lifetime] was so long. Coming up, there is still more time to describe.So, we need to put our hearts into this.If we are mindful, we can cast aside our ignorance so our great perfect mirror wisdom can manifest.We simply need the resolve.

The  previous 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 finally ink one spot, continuing on this way until all the ink from the dust was exhausted.”

This length of time is very long.
The next passage states, “Suppose all these lands, whether inked or not inked, were all ground into dust, and one particle of dust represents one kalpa. The number of all those dust particles is surpassed by the number of the kalpas since that Buddha entered Parinirvana; such an amount of countless kalpas has passed.”

This is such a long time.The previous passages already said this many times.Did it need to be elaborated on again later?The sutras are like this.

So, “Suppose all these lands, whether inked or not inked” is saying “in this way he would pass through thousands of thousands of lands.”He passed through these many lands.
“With both those he inked and those he did not,” whether or not he inked these lands, “there are countless worlds of dust particles”.

In these worlds, whether there is land, there will be minute dust particles, there will be sand, these kinds of things.“[These] were all ground into dust.”All of the mountains, rivers and land are all ground up into dust.“One particle of dust represents one kalpa.”In this way, one particle represents one kalpa.

[These] were all ground into dust, and one particle of dust represents one kalpa:
All the grains of earth and things on the land, along wit the thousands of worlds, would be completely ground into dust.One particle of dust represents one kalpa.


We are all very familiar with kalpas.As cycle of one increasing and one decreasing kalpa is only one small kalpa.In summary, this time is very long.
“All the grains of earth and things on the land, along with the thousands of worlds, would be completely ground into dust.”Everything is completely ground into dirt.
“One particle of dust represents one kalpa.”We already know this. “The number of all those dust particles is surpassed by the number of the kalpas since that Buddha entered Parinirvana; such an amount of countless kalpas has passed.”

The number of all those dust particles is surpassed by the number of the kalpas since that Buddha entered Parinirvana; it has been such an amount of countless kalpas:
Though such grains of earth and things were all exhausted, the kalpas that have passed further surpass this number.


“That Buddha” is Great Unhindered Wisdom Superior Buddha.
It has been such a long time; the grains of earth in this analogy were exhausted.Everything on the land was ground into sand, and all this dust is used to represent time, and all this dust is used to represent time, a long time; a kalpa is a long period of time.This is all to describe time.
“The kalpas that have passed,” the time that has passed, “further surpasses this number.”
The time that has passed is even more than the time in this analogy, so it is truly an indescribable amount of time.

The next passage states, “With the Tathagata’s unobstructed wisdom, I know that Buddha’s entering of Parinirvana, along with that of the Hearers and Bodhisattvas, as if seeing them cross into extinction now. All you bhiksus must know, the Buddha’s wisdom is pure, subtle and wondrous. It is without Leaks, without any obstructions. It reaches back countless kalpas unhindered.”

This analogy is of the Tathagata’s unobstructed wisdom.
“I know that Buddha’s entering of Parinirvana.”The Tathagata is this Buddha, Sakyamuni Buddha.
After He had attained Buddhahood, His Tathagata-wisdom was unobstructed.

With the Tathagata’s unobstructed wisdom, I know that Buddha’s enterign of Parinirvana:
Sakyamuni Tathagata, with His unobstructed wisdom, was able to know the appearance of Great Unhindered when He entered Parinirvana.


What Sakyamuni Buddha said was that after one attains Buddhahood, including He Himself, that wisdom after enlightenment will pervade the Dharma-realm of the universe.Wit this unobstructed wisdom, He understood.What was just said earlier kelp telling us this was a very, very long time, dust-inked kalpas, such a long time.That Buddha [existed] such a long time ago.Now Sakyamuni Buddha was recalling the past time of the Great Unhindered Wisdom Superior Buddha, up until He was about to enter Parinirvana. Sakyamuni Buddha was remembering the past, the Hearers and Bodhisattvas of that time, “as if seeing them cross into extinction now”. That was during the time when Great Unhindered Wisdom Superior Buddha expounded the Dharma. During that time, there were also Hearers and Bodhisattvas. After a long period of time, Great Unhindered Wisdom Superior Buddha entered the state of Parinirvana. From that time until now, Sakyamuni Buddha’s course of [spiritual practice] was still clearly in His memory.

So,“[He saw those] Hearers and Bodhisattvas, as if seeing them cross into extinction now. He also sees the assemblies of Hearers and Bodhisattvas transformed by that Buddha, just like He sees them today, with no difference”.

It was just like what we can see right now. This was the course of events. Great unhindered Wisdom Superior Buddha at the time was transforming sentient beings. During that time, for sentient beings to accept the Buddha-Dharma was not very easy. During that time, sentient beings’ capabilities were similarly uneven. That Buddha, similarly, had to] divide His teachings into]. Hearer, Solitary Realizer and Bodhisattva in order to teach. In the end, He too expounded the Lotus Sutra.
So, that Buddha, Great Unhindered Wisdom Superior Buddha, went through the same process as [our Buddha]. Therefore, “All you bhiksus must know”.

All you bhiksus must know: He told all the bhiksus that they must know this matter. “Must know” are words of caution and admonishment. This Means that everyone intrinsically has a Great Unhindered [Buddha], so shouldn’t we carefully reflect on ourselves?

“He told all the bhiksus that they must know this matter”. They must understand this particular matter. “Everyone must understand what I am saying now”. He was explaining the time of Great Unhindered Wisdom Superior Buddha. “Must know” means they must understand. He wanted to give everyone words of caution and admonishment. Everyone must know. Though a very long time had passed, He used the Tathagata’s wisdom to tell everyone. Everyone must be vigilant and put effort into cultivating calm contemplation in our minds, using Samadhi to reflect on ourselves.
Why are we still ordinary people? Why do we all intrinsically have Buddha-nature? Why are we still listening to the sound in order to understand the Dharma? Everyone intrinsically has the Buddha-Dharma in their minds. Everyone needs to mindfully experience this. This is not a story! It is the Dharma. so, Great Unhindered Wisdom Superior Buddha and the Chapter on the Parable of the Conjured City are not stories; they are teachings. This was the Buddha’s compassion. He wanted to let everyone know these true principles that have existed since Beginningless Time. The teaching is that “Everyone intrinsically has great unhindered wisdom”.
So, we need to put effort into “carefully reflecting on ourselves”. We need to cultivate contemplation and reflect on ourselves. By earnestly investigating the outside world, we reflect on ourselves. If we can concentrate on the essence of our mind and earnestly contemplate, we see that our mind-essence, our inherent nature, is the same; the great perfect mirror wisdom still exists.
“The Buddha’s wisdom is pure, subtle and wondrous. It is without Leaks, without any obstructions”. Everyone’s Buddha-wisdom is very pure. We can return to this very pure [state], which is the most subtle and wondrous wisdom.

“It is without Leaks, without any obstructions”. The Dharma that we have does not have any Leaks.
“Pure, subtle and wondrous: With the three kinds of wisdom united in one mind, it is called pure”. “The three kinds of wisdom” are wisdom of all Dharma, wisdom of enlightenment and all-encompassing wisdom. These are called the three kinds of wisdom. They are contained within the one mind, so with the one mind containing the three kinds of wisdom, it is called subtle. “Neither three nor one, yet both three and one, it is called wondrous.” This is [the nature] of our minds.

Actually, how much is hidden in our minds? There is quite a lot. So, in the fields of the eighth consciousness, there is much positive and negative karma hidden. We need to put effort into [understanding this]. This is truly subtle and wondrous. “Neither three nor one, yet both three and one, it is called wondrous.”
In one mind, there are three kinds of wisdom. Actually it is not three kinds. The “three” in fact come back to the “one”. This means we return to our intrinsic nature, our nature of True Suchness. So, “It is without Leaks, without any obstructions”.

It is without Leaks, without any obstructions: Seeing one thing and abandoning another is called having Leaks is called having Leaks. Seeing that one that but not this one is called having obstructions. The Buddha, with His wisdom free from all Leaks and obstructions, was able to see the Parinirvana of that Buddha and those Hearers and Bodhisattvas as clearly as if He saw them now. So, this is His pure and wondrous wisdom.

Because we are ordinary people, if we see one thing, we abandon another. If we see one thing, then we forget the other one When we are reading the sutras, Isn’t this what happens? We see the first line and read on, to the second and third lines. The mind is not focused, so we continue reading on and forget what we had read before. This is having Leaks, letting it “leak out.” “Seeing that one but not this one is called having obstructions.”
Seeing that one but not this one means we look over there, so we do not see what is here. If we look forward, then we are not able to see what is behind. These are obstructions. We are all like this. If we look toward the front, we cannot see what is behind. These are obstructions.
But the Buddha’s wisdom is unhindered. It is without Leaks, without any obstructions. He can [understand] all the principles, and there is no obstruction in any direction. This is the Buddha’s wisdom. The [Buddha’s wisdom] is free from all Leaks and obstructions. So, He was able to thoroughly understand.
He “was able to see [the Parinirvana of that Buddha and those Hearers].” That Buddha was Great Unhindered Wisdom Superior Buddha. This Buddha, Sakyamuni Buddha, could recall the past lifetime of Great Unhindered Wisdom Superior Buddha. During that time, Hearers, Bodhisattvas and that Buddha entered extinction. That world and lifetime were seen “as clearly as if He saw them now, just as if He was seeing them in this lifetime, in the present.” This is due to the Buddha’s “pure and wondrous wisdom.”This is the Buddha’s wisdom. “It reaches back countless kalpas unhindered”

It reaches back countless kalpas unhindered: He can skillfully reach all of the matters of infinite kalpas before, completely unhindered. To reach is to be unhindered. The Tathagata views the past as if it is today Great Unhindered Wisdom Superior manifests in this way. The assembly did not know these far-off things because their Great Unhindered Wisdom Superior had not yet manifested.

The Buddha’s wisdom can reach back unhindered to [recall] things from countless kalpas before. This is called reaching back unhindered, just as if He saw them now. Our Sakyamuni Buddha was already enlightened, so He was one with the universe. “The Tathagata views the past as if it is today.” See, He could speak of things from long ago and see the things that happened at that time. His memory was [as clear] as if it happened today, as if Great Unhindered Wisdom Superior Buddha. From such a long time ago, from Great Unhindered Wisdom Superior Buddha’s lifetime to the present, “Great Unhindered Wisdom Superior Buddha has been in all of our minds.”
So, this is to say, “The mind, the Buddha and sentient beings are no different [in their nature].” Thus, “Great Unhindered Wisdom Superior Buddha manifests in this way.” The assembly did not know these far-off things. We do not know these things because we are still ordinary people. So, “Their Great Unhindered Wisdom Superior had not yet manifested.” This is because in our minds, our Great Unhindered Wisdom Superior has not yet manifested. For Sakyamuni Buddha, “Great Unhindered Wisdom Superior Buddha had always been in His mind.” We all intrinsically have this as well We have had Great Unhindered Wisdom Superior from the beginning of Beginningless time. Originally, we did not have obstructions, we could reach the great principles of everything in the universe.
We all inherently have this kind of unobstructed great wisdom, but it became covered by ignorance and afflictions. So now, for us to return to it, “We must always cultivate contemplation and concentrate on the essence of our minds.” We must put effort into cultivating contemplation and concentrating on the essence of our minds and our intrinsic nature of True Suchness. So, everyone intrinsically has the flawless Great Unhindered Wisdom Superior. This pure and wondrous nature inherently exists in us. I only hope that everyone can 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
 
20161221《靜思妙蓮華》人皆本有大通智勝 (第984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: