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 20161222《靜思妙蓮華》淨無礙智破魔軍 (第985集) (法華經•化城喻品第七)

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發表主題: 20161222《靜思妙蓮華》淨無礙智破魔軍 (第985集) (法華經•化城喻品第七)   周四 12月 22, 2016 1:34 am

20161222《靜思妙蓮華》淨無礙智破魔軍 (第985集)
(法華經•
化城喻品

 
如來觀昔如今,是大通智勝現;大眾不知久遠,大通智勝未現;今佛說昔因緣,明無始來今具。
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
佛告諸比丘,大通智勝佛,壽五百四十萬億那由他劫,其佛本坐道場,破魔軍已。《法華經化城喻品第七
佛告諸比丘,大通智勝佛:說是偈言已,復告大眾,無始點塵劫前,有大通智勝佛,淨無礙智,住世說法。
壽五百四十萬億那由他劫:彼佛應身住世之壽。若表法者,五百即五道,四十即四生。
佛所以出現人間,為欲說五道四生諸苦法,教脫無明滅苦法。住壽如是,緣盡入滅。那由他:此云萬億。
其佛本坐道場:其佛本性淨寂,無礙諦智,時坐於道場,謂菩提場,即非證菩提不起於座之道場。
破魔軍:謂破煩惱魔、五蘊魔、死魔、天魔。波旬有無數眷屬,時常障礙佛道。
 
【證嚴上人開示】

「如來觀昔如今,是大通智勝現;大眾不知久遠,大通智勝未現;今佛說昔因緣,明無始來今具。」
 
如來觀昔如今
是大通智勝現
大眾不知久遠
大通智勝未現
今佛說昔因緣
明無始來今具
 
用心!這幾天以來,一直就是說大通智勝佛,已經在無始的無始劫前,時間很長久,無法去說盡頭,是什麼時候開始,大通智勝佛,就已經在道場說法了,講《法華經》。在講《法華經》,當時十六沙彌各個領受了,《法華經》的精神理念,全都清楚了,然後佛入定了,十六沙彌就開始各分布,到每一個有緣的地方坐道場,開始去說法。說法,所結緣的人眾之多,各個都有他的結緣眾。從這樣開始,所有在那個時代,十六沙彌,現在全部成佛了,各個有各人的發願,發願他們的依報國土。
 
釋迦牟尼佛是十六沙彌之一,他所發的願就是要到最需要、最複雜、煩惱最多、困難重重的地方。所以,他的願,釋迦牟尼佛是悲願。他不畏眾生剛強,也不為自己求安樂,所以不求依正二報很舒服,沒有,他願意入這種,堪忍的世間,來為他化土的地方,為苦難眾生而修行,為剛強眾生而成道,這是佛陀他的心願。
 
這是釋迦牟尼佛,他自願而來,所以,乘如是法而來人間,生生世世,無始以來,從大通智勝佛(時),這樣一直以來,無數劫,無法說的長時間,這樣一直來到現在。所以雖然時間是那麼久了,卻是如來,釋迦佛「觀昔如今」。看,現在要來回憶過去,那麼長久的時間,大通智勝佛所傳承的教法,這樣一直到現在,再回憶,與現在一樣,大通智勝佛說法同樣應機施教,施方便法,最後為一乘法,一乘實法,那就是講《法華經》。
 
所以,那時候的大通智勝佛,與現在是同樣,所以「是大通智勝現」。因為釋迦佛他要回想過去,就是大通智勝佛,與現在都是一樣,這段文應該就是,要表明人人本具佛性,「大通智勝現」,就是現在哪裡呢?現於釋迦牟尼佛。
 
我們若是用心聽法,佛的法身永存人間,永存人心。人人的心,心中有法,我們就是如法修行,這就如在無始劫以前的道場。只是「大眾不知久遠」,已經迷失了,迷失的時間很久、很長。多久、多長呢?就是塵點劫。這麼長久的時間,我們都在五道四生裡面,我們不斷就是煩惱無明覆蓋,覆蓋了我們的真如本性。所以「大眾不知久遠」,是因為「大通智勝未現」,我們自己的真如本性還未現前。
 
大通智勝,就是我們人人的真如,只是我們就是無始劫以來,迷在五道四生。所以「今佛說昔因緣,明無始來今具」,現在佛所說的過去、過去,無始劫以前的因緣,這我們應該要很清楚、很明白。
 
無始以來,無始來今,從無始一直到現在,大通智勝佛都一定存在,永遠都是具足在我們的內心,只是還未現前;還未現前,是因為我們的無明覆蓋。釋迦牟尼佛,已經去除了一切無明了,大圓鏡智現了,虛空法界萬事物體,無一不清楚,這是釋迦牟尼佛,他已經「大通智勝現」,這種無礙,無障無礙的智慧,叫做大通,勝一切。
 
所以,前面的(經)文這樣說「如來無礙智」,釋迦牟尼佛,已經也是得到無礙智。「知彼佛滅度」,「彼佛」就是大通智勝佛。現在的釋迦佛(得)無礙智,知道過去這尊佛,大通智勝佛滅度,「及聲聞菩薩,如見今滅度」。
 
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
 
釋迦佛知道,過去那麼長久的時間,大通智勝佛在說法,有聲聞,有菩薩,最後還是同樣要取入滅度。
 
「諸比丘當知」,你們要知道。「佛智淨微妙」,佛的智慧是淨微妙,因為清淨,無明都沒了,所以那個智慧真的是很微妙。「無漏無所礙,通達無量劫」。這種無為法,就是道理、物理、生理等等,無始以來就存在了,這就是大通智勝。大通智勝若現,我們的佛性就現了。
 
再接下來再說,「佛告諸比丘,大通智勝佛,壽五百四十萬億那由他劫,其佛本坐道場,破魔軍已。」
 
佛告諸比丘
大通智勝佛
壽五百四十萬億
那由他劫
其佛本坐道場
破魔軍已
《法華經化城喻品第七
 
這尊大通智勝佛,是佛壽五百四十萬億那由他劫,這麼長,很長。「其佛本坐道場,破魔軍已」。本來,坐道場就破諸魔軍,要成佛,必定有魔來擾亂,同樣也要破諸魔而成佛。
 
聽好。佛,佛陀在前面講說是偈文,前面的文是偈文,「無漏無所礙,通達無量劫」,前面的文。現在下來就是,「佛告諸比丘」,就是偈文講完了,重新,佛陀再解釋,解釋這尊佛的壽命,他的劫數有多長了。
 
佛告諸比丘
大通智勝佛:
說是偈言已
復告大眾
無始點塵劫前
有大通智勝佛
淨無礙智住世說法
 
那是說,這樣再「復告大眾」,「無始點塵劫前」,無始點塵的時間,「劫」就是長時間,「有大通智勝佛」,是「淨無礙智,住世說法」。這麼長的時間,那個時候,就開始有大通智勝(佛),這種「淨無礙智」,很清淨無礙的智,已經就「住世說法」了,淨無礙智。
 
彼佛有「壽五百四十萬億,那由他劫」。不是五百萬億劫而已,又是那由他劫。
壽五百四十萬億
那由他劫:
彼佛應身住世之壽
若表法者
五百即五道
四十即四生
 
「那由他」就是萬億,無量劫,很長久的劫,時間。「彼佛應身住世之壽」,那尊佛在世間的壽命。這麼長久,那個時候有那尊佛,他的住壽是,「五百四十萬億那由他劫」。
 
「若表法者」,我們回歸將這個形容的時間,來歸納於法來解釋,「五百」即是「五道」,「四十」那就是「四生」,「五百四十萬億」就是表示五道四生。用這樣來譬喻。
 
「佛所以出現人間,為欲說五道四生諸苦法」。
 
佛所以出現人間
為欲說
五道四生諸苦法
教脫無明滅苦法
住壽如是
緣盡入滅
那由他:此云萬億
 
我們的釋迦牟尼佛,他來人間,無非是為了一大事,為了要說五道四生的苦、無常,方法,要如何脫離五道,所以「教脫無明滅苦法」。佛,釋迦牟尼佛,他的心願就是這樣來人間,要來教育眾生,脫離這個無明,滅掉種種苦難的法。這是佛,釋迦牟尼佛,從那個時候一直到現在,時間很長久,因緣啊,「住壽如是」,因緣入滅這個過程。「那由他」就是萬億,無量,很多。
 
其佛本坐道場:
其佛本性淨寂
無礙諦智
時坐於道場
謂菩提場
即非證菩提
不起於座之道場
 
「其佛本坐道場」,就是說大通智勝佛本坐道場。這是要表示其「佛本性淨寂,礙諦智」,無礙的道理,都是在佛性中。「時坐(於)道場」,就是說菩提場,講法的地方。即「非證菩提,不起於座之道場」,若沒有證得菩提,永遠都不離開這個道場。慼恃佛所說法的地方,都是修行的道場。
 
破魔軍:
謂破煩惱魔、
五蘊魔、
死魔、天魔
波旬有無數眷屬
時常障礙佛道
 
所以每一尊佛,開始在修行的過程,必定就是會遇到魔軍。這種「破魔軍已」,就是「謂破煩惱魔、五蘊魔、死魔、天魔」。
 
「波旬」,天魔就是波旬,就是欲天的天王,也就是魔王。他最擔心的,就是魔子魔孫大家若修行,就脫離了這種欲界,所以他,天魔,常常會來擾亂修行者的心,所以也有天魔。
 
「煩惱魔」,是我們凡夫一念無明起,八萬煩惱生。我們所有的眾生,人人都是不由自己,帶著業再來造業、來生煩惱,不斷產生。在五蘊,五蘊──色、受、想、行、識;在這五蘊裡,不斷輪轉,不斷複製煩惱,這就是「五蘊魔」。
 
「死魔」,生老病死,這就是人間的苦,產生了四苦、八苦,很多種苦,這麼多種苦,再造很多的煩惱,這就是人間,人人都具足。加上「天魔」來擾亂,波旬來擾亂,這實在是很多,魔子魔孫,這種無明煩惱網網住,想要修行的人,他就將你網住。
 
「諸大魔王」,就是很多眷屬。「其佛」,大通智勝,大通佛,他的「道果將成」,就是將要完成之時,以他的威德力震動世界。
 
破魔軍已:
諸大魔王受多眷屬
其佛大通道果將成
以威德力震動世界
魔及魔民悉來戰鬥
故用破魔
俟魔退已
後方成道
 
因為他修行的過程,這個法一一覺悟了,這個威德震動了世界,三千世界,所以魔及魔王、魔子魔孫都會怕,他們自然就會要來,會整個都靠近過來。「魔及魔民,悉來戰鬥」,就來與佛的正覺知來戰鬥,正與邪,邪正來對鬥,對立。
 
很多的無明煩惱,在靜坐時,到了那個最極端,所有的智,所有的理,真諦道理現前時,這時候,這個無明,完全出來,就要一一去降伏。這是對、不對,是是或非。我們人常常也是這樣,「我到底這樣對嗎?」「這樣是不是不對?」都是在這個地方。最後要選擇對的,那就是已經降伏了魔軍,就是降伏了不對的事情,對的,我們已經選擇,對的方向走,與這個意思一樣。所以,破魔軍,魔退後才能成佛。
 
你看,釋迦牟尼佛,他都要經歷這麼久,就如他在修行將要成佛,如大通智勝要現前時,魔軍就靠過來了,他就用大通智勝的威力,去降他們,勝了,所以大通智勝無礙。這是佛描述他的本性,他的佛性,原來(本具)大通智勝。這是一個很深奧,也要我們很用心去體會,這樣很多無明煩惱,才能降伏下來。所以我們要時時多用心!


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Explanations by Master Cheng-Yan
Subject: Destroying Mara’s Army with Unhindered Wisdom (淨無礙智破魔軍)
Date: December.22. 2016
 
“The Tathagata views the past as if it is today. This is the manifestation of Great Unhindered Wisdom Superior. The assembly cannot know these far-off things because their Great Unhindered Wisdom Superior has not yet manifested. Today, the Buddha speaks of these past causes and conditions to explain that from Beginningless Time to this day we have been replete with this.”
 
We must be mindful; for the past several days now, we have continually been talking about Great Unhindered Wisdom Superior Buddha. This was countless, beginningless kalpas ago, a time so long ago it is impossible to describe or know when it began. Great Unhindered Wisdom Superior Buddha had expounded the Dharma at His Dharma-assembly, teaching the Lotus Sutra. When He taught the Lotus Sutra, there were 16 novices there who each received the spirit and ideals of the Lotus Sutra. They all clearly understood it.
 
Then, when that Buddha entered Samadhi, the 16 novices separated and each went to hold. Dharma-assemblies wherever they had affinities and began to teach the Dharma. When they taught the Dharma, they formed affinities with many people. Each of them formed affinities with different sentient beings. Starting in this way, all of them from that era, all of those 16 novices, have now attained Buddhahood. Each made their own vow in regard to their lands of circumstantial retribution.
 
Sakyamuni Buddha was one of those novices. He vowed to go where He was most needed, the most complicated place with most afflictions, the place with difficulties everywhere. So, in making His vows, Sakyamuni Buddha made vows of compassion. He did not fear sentient beings’ stubbornness nor did He seek peace and joy for Himself. Therefore, He did not choose comfortable circumstantial and direct retributions. No, He was willing to enter this world of endurance as the place where He would transform people. For the sake of suffering sentient beings, He would engage in spiritual practice. For the sake of stubborn sentient beings He would attain enlightenment. This was the Buddha’s aspiration.
 
Sakyamuni Buddha came here out of His own willingness. So, He journeyed on the Dharma of True Suchness to come to this world, lifetime after lifetime since Beginningless Time, from the time of Great Unhindered Wisdom Superior Buddha all the way until now, for countless kalpas, an indescribably long time, right up to the present. Though it has been such a long time, nevertheless the Tathagata, Sakyamuni Buddha, “views the past as if it is today.”
 
You see, looking back on the past, over such a very long period of time, Great Unhindered Wisdom Superior Buddha’s teachings were continually passed down, all the way to the present. Looking back, it was the same as it is now. Great Unhindered Wisdom Superior Buddha also taught the Dharma according to capabilities, giving teachings of skillful means until finally teaching the One Vehicle Dharma, the True Dharma of the One Vehicle, which is the Lotus Sutra. So, Great Unhindered Wisdom Superior Buddha then did the same as [Sakyamuni Buddha] now. So, “This is the manifestation of Great Unhindered Wisdom Superior.”
 
When Sakyamuni Buddha looked back and remembered, Great Unhindered Wisdom Superior Buddha was the same as He is now.
 
This passage should be explaining how everyone intrinsically has Buddha-nature. As for that “Great Unhindered Wisdom Superior Buddha that had manifested,” where was that now? It was manifested in Sakyamuni Buddha. If we mindfully listen to the Dharma, the Buddha’s Dharmakaya will remain forever in the world and in people’s hearts. When the Dharma is in our hearts and we practice according to the Dharma, it will just be like that Dharma-assembly beginningless kalpas ago. It is just that “The assembly cannot know these far-off things.” We have already been lost for a very long time.
 
How long had it been? We have been lost for dust-inked kalpas. For such a long time, we have remained in the Five Realms and the four forms of birth and have been covered by ignorance and afflictions. These have covered our nature of True Suchness.
 
So, “The assembly cannot know these far-off things, because their Great Unhindered Wisdom Superior Buddha has not yet manifested.” Our own nature of True Suchness has not yet manifested. Great Unhindered Wisdom Superior is the nature of True Suchness within all of us. It is just that for beginningless kalpas we were lost in the Five Realms and four forms of birth.
 
So, “Today, the Buddha speaks of these past causes and conditions to explain that form Beginnignless Time to this day we have been replete with this.” The Buddha is now speaking of the past, of causes and conditions form Beginningless Time. We should understand and be quite clear about this. From Beginningless Time, continuously until now, Great Unhindered Wisdom Superior Buddha has always been there, forever abiding in our minds. It is just that He has not manifested because we have remained covered by ignorance.
 
Sakyamuni Buddha had already eliminated all ignorance, revealing great perfect mirror wisdom. Of all the myriad thighs in the universe, there were none He did not understand. This was Sakyamuni Buddha. His Great Unhindered Wisdom Superior had already manifested. This kind of unobstructed and unhindered wisdom is called Great Unhindered; it is Superior.
 
So, the previous sutra passage says, “With the Tathagata’s unobstructed wisdom…” Sakyamuni Buddha had already attained unobstructed wisdom. “I know that Buddha’s entering Parinirvana.” “That Buddha” is Great Unhindered Wisdom Superior Buddha. Sakyamuni Buddha’s wisdom was unobstructed. He knew that Buddha of the past, Great Unhindered Wisdom Superior Buddha, had entered Parinirvana.
“[He saw those] Hearers and Bodhisattvas, as if seeing them cross into extinction now.”
 
With the Tathagata’s unobstructed wisdom, I know that Buddha’s entering Parinirvana along with that of the Hearers and Bodhisattvas, as if seeing them cross into extinction now. All of you bhuksus must know, the Buddha’s wisdom us pure, subtle and wondrous. It is without Leaks, without any obstructions. It reaches back countless kalpas unhindered.
 
Sakyamuni Buddha knew that so very long ago in the past, Great Unhindered Wisdom Superior Buddha had taught the Dharma. There were Hearers and Bodhisattvas there, and it the end, they all crossed into extinction. So, “All you bhiksus must know. You should know that the Buddha’s wisdom is pure, subtle and wondrous.” The Buddha’s wisdom is pure, subtle and wondrous. He is pure and His ignorance is gone, so His wisdom was subtle and wondrous indeed. Thus, “It is without Leaks, without any obstructions.” Thus He sees [both conditioned and] unconditioned phenomena, the principles of matter, life and so on. These have existed since Beginningless Time. This is Great Unhindered Wisdom Superior. If Great Unhindered Wisdom Superior manifests, our Buddha-nature will manifest.
 
Next, it says, “The Buddha told all the bhiksus that Great Unhindered Wisdom Superior Buddha had a lifespan of 540 trillion nayutas of kalpas. The Buddha had already sat in the place of enlightenment and destroyed the army of Mara.”
 
Great Unhindered Wisdom Superior Buddha had a lifespan of 540 trillion nayutas of kalpas. That was a very long time. So, “That Buddha had already sat in the place of enlightenment and destroyed the army of Mara.” He had already sat in the place of enlightenment and destroyed the armies of Mara. Before attaining Buddhahood, maras will undoubtedly come to harass us. Likewise, we must destroy the maras in order to attain Buddhahood.
 
Listen carefully. Previously, the Buddha spoke in verse form. The previous passage was in verse form, “It is without Leaks, without any obstructions.” This was the previous passage. The next passage says, “The Buddha told all the bhiksus.” The verse had now finished, so the Buddha once more began to explain. He explained that Buddha’s lifespan and how long His kalpas of time were.
 
The Buddha told all the bhiksus [about]. Great Unhindered Wisdom Superior Buddha: After He had spoken that verse, He further told the assembly that beginningless dust-inked kalpas ago, there was a Great Unhindered Wisdom Superior Buddha, with pure and unobstructed wisdom, abiding in the world and expounding the Dharma.
 
Again, “He further told the assembly that beginningless dust-inked kalpas age.” It was a period of beginningless dust-inked kalpas. A “kalpa” is a very long time. “[At that time] there was a Great Unhindered Wisdom Superior Buddha, with pure and unobstructed wisdom, abiding in the world and expounding the Dharma.” Such a long time ago, there existed such a Great Unhindered Wisdom Superior Buddha, with such pure and unobstructed wisdom. He lived in the world and taught the Dharma with pure and unobstructed wisdom. That Buddha “had a lifespan of 540 trillion nayutas of kalpas.” It was not just 500 trillion kalpas. It was furthermore nayutas of kalpas.
 
[He] had a lifespan of 540 trillion nayutas of kalpas: This is the lifespan of that Buddha’s response-body abiding in the world. If it is expressing an aspect of the Dharma, 500 refers to the Five Realms, and 40 to the four forms of birth.
 
A “nayutas” is trillions and trillions, countless kalpas, an extremely long period of time. So, “This is the lifespan of that Buddha’s response-body abiding in the world”. This was that Buddha’s lifespan while in the world. It was so long ago that this Buddha existed, and His lifespan was “540 trillion nayutas of kalpas.” “If it is expressing an aspect of the Dharma” means if we turn around this description of time and explain it in terms of the Dharma, then “500” refers to the Five Realms, and “40” refers to the four forms of birth. 540 trillion refers to the Five Realms and four forms of birth. This was an analogy that was used. “The reason that Buddha manifested in the world was that He wanted to expound the teachings of all the suffering in the Five Realms and four forms of birth.”
 
The reason that Buddha manifested in the world was that He wanted to expound the teachings of all the suffering in the Five Realms and four forms of birth, the teachings of how to escape ignorance and eliminate suffering. This was His lifespan in the world; then when conditions ended, He entered Parinirvana. Nayuta: This refers to trillions and trillions.
 
Our Sakyamuni Buddha came to the world all for one great cause, to teach the suffering and impermanence of the Five Realms and four forms of birth. He taught the way to transcend the Five Realms, “the teachings of how to escape ignorance and eliminate suffering.” The Buddha, Sakyamuni Buddha, comes to the world with this aspiration. He would come to teach sentient beings how to transcend this ignorance and eliminate all kinds of suffering. This is Sakyamuni Buddha, who has done this continually from that time until now. It has been a very long time. These are the causes and conditions. “This was His lifespan in the world.” When conditions had ended, He entered Parinirvana. This was His process. A “nayutas” is trillions and trillions; it is countless, so many.
 
“That Buddha had already sat in the place of enlightenment.” This means that Great Unhindered Wisdom Superior already sat in the place of enlightenment. This shows “That Buddha’s intrinsic nature is tranquil and still, and His true wisdom is unhindered.”
 
The unhindered principles are all contained in our Buddha-nature. So, “At that time, He sat in the place of enlightenment.” This was the Bodhimanda, the place where He taught the Dharma, “which is the spiritual training ground where The Buddha vowed not to rise from His seat until He had attained Bodhi.” Until He attained Bodhi, He never left the place of enlightenment. Thus, any place the Buddha taught the Dharma was a spiritual training ground.
 
So, any Buddha who begins the process of spiritual practice will certainly encounter the army of Mara. In this way, “He destroyed the army of Mara.” This refers to “destroying the mara of afflictions, the mara of the Five Aggregates, the mara of death and Kind Mara of heaven.
 
King Mara is called Mara-Papiyan, the king of the heavens of the desire realm, also known as Mara of heaven. What worries him most is that when his mara descendants engage in spiritual practice, they will transcend the desire realm. This is why King Mara frequently disturbs the minds of spiritual practitioners. So, there is also King Mara of heaven.
 
As for the “mara of afflictions,” when we unenlightened people give rise to a single thought of ignorance, 80,000 afflictions will arise. For all of us, as sentient beings, without any control, we bring karma into this life and create more. Then in our subsequent lives afflictions will constantly arise.
 
The Five Aggregates are form, feeling, perception, action consciousness. In the Five Aggregates, we transmigrate endlessly, continually multiplying our afflictions. This is the mara of the Five Aggregates.
 
The “mara of death” refers to birth, aging, illness and death. This is also the suffering of the world. We create the Four and the Eight Sufferings, so many kinds of suffering, that result in the creation of many more afflictions. This is the human realm, where everyone is replete with these [afflictions].
 
Add to this King Mara coming to disturb us, Mara-Papiyan coming to disturb us, and it is truly a lot [to deal with.] As the descendants of mara, the web of ignorance and afflictions binds us. Those who wish to engage in spiritual practice and bound by these.
 
“All great mara kings” have many followers. “This Buddha” refers to Great Unhindered Superior Wisdom Buddha. When Great Unhindered Buddha “was about to attain the fruit of enlightenment, as He was about to achieve it, He shock the world with the power of His might and virtue.
 
[He] had destroyed the army of Mara: All great mara kings have many followers. When this Great Unhindered Buddha was about to attain the fruit of enlightenment, He shook the world with the power of His might and virtue. Mara and Mara’s followers all came to battle. Therefore, He had to destroy the maras. When the maras had retreated, He attained enlightenment.
 
Through His process of spiritual practices, one by one He awakened to the teachings, and His might and virtue shook the world, the whole trichiliocosm. So, the maras, mara kings and descendants of mara were afraid. They all naturally came and drew near. “Mara and Mara’s followers all came to battle, came to do battle with the Buddha’s perfect enlightenment. It was a struggle between good and evil.
 
There is much ignorance and many afflictions for one sitting in meditation. When one is reaching the ultimate state, when all wisdom and all the principles, all true principles, begin to manifest themselves, this is the time that all of that ignorance will manifest itself completely, and one by one it must be subdued. “Is this correct or incorrect, right or wrong?”
 
All of us are often like this. “Am I right or not? Is this wrong?” This all happens at that time. If we choose correctly in the end, it means that we have subdued the Mara army. We have vanquished the wrong things and have already chosen the right things, to walk in the right direction. The meaning is the same. So, He destroyed the army of Mara. Only after they had retreated did He attain enlightenment.
 
You see, Sakyamuni Buddha had to gain experiences for a long time, like when He was about to attain Buddhahood as a result of His spiritual practice. When His Great Unhindered Wisdom Superior appeared and the army of Mara draw near Him, He used the power of His Great Unhindered Wisdom Superior to subdue them. He won, so His Great Unhindered Wisdom Superior remained unhindered. This was the Buddha describing His intrinsic nature, His Buddha-nature. He intrinsically had [the wisdom] of Great Unhindered Wisdom Superior Buddha.
 
This is a profound [wisdom], and we should put effort into realizing this. This is the only way for our ignorance and afflictions to be tamed. So, we must always be mindful.
 

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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20161222《靜思妙蓮華》淨無礙智破魔軍 (第985集) (法華經•化城喻品第七)
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