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 20161223《靜思妙蓮華》身心不動垂得佛智 (第986集) (法華經•化城喻品第七)

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發表主題: 20161223《靜思妙蓮華》身心不動垂得佛智 (第986集) (法華經•化城喻品第七)   周四 12月 22, 2016 11:57 pm

20161223《靜思妙蓮華》身心不動垂得佛智 (第986集)
(法華經•
化城喻品

 
當知人人本有之大通,何不審察一番無漏法,通達淨微妙智無礙勝,是眾生無始來今本具。
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
垂得阿耨多羅三藐三菩提,而諸佛法不現在前。《法華經化城喻品第七
垂得阿耨多羅三藐三菩提:垂得臨得。
阿耨多羅三藐三菩提:佛智名無上正等正覺,即真正平等覺知一切真理無上智慧。
而諸佛法不現在前:以悟道故,見諸佛法近在目前,而漸不現,今將欲得,故云不現在前。
如是一小劫乃至十小劫,結跏趺坐,身心不動,而諸佛法猶不在前。《法華經化城喻品第七
如是一小劫乃至十小劫:經歷如是長時間將一小劫乃至十小劫破魔之後經如許時
結跏趺坐:兩足相結,加趺而坐。結跏趺坐,佛陀的坐法,即盤膝而坐,略有二種:降魔坐、吉祥坐。
結跏趺坐,身心不動:即不離菩提樹,演大華嚴。
而諸佛法猶不在前:攝靜雖久,猶未得成正遍知覺,故未現前。
如是大通佛起悲思惟,欲度眾生縝思方法,即今三七日思惟,欲度一切,契發弘誓無量願心。
得正菩提,到實智之彼岸,已證諸佛智慧之精體妙諦,即今睹明星,瞬時覺性與虛空法界融合一體,稱性悟道。
三七日思惟:得成佛道後,三七日間,觀樹經行,思惟如何說妙法化度眾生。
我始坐道場,觀樹亦經行,於三七日中,思惟如是事,我所得智慧,微妙最第一。眾生諸根鈍,著樂癡所盲,如斯之等類,云何而可度?《法華經方便品第二
身心不動:身不動,威儀寂靜也。心不動,妄念寂滅也。
 
【證嚴上人開示】

「當知人人本有之大通,何不審察一番無漏法,通達淨微妙智無礙勝,是眾生無始來今本具。」
 
當知人
本有之大通
何不審察一番
無漏法
通達淨微妙智
無礙勝
是眾生
無始來今本具
 
用心啊!我們要瞭解,瞭解,知道,人人本具有「大通智勝」,這念無始以來的佛性。我們一直向外求,求那麼久、那麼久以前那尊佛,到底是如何覺悟來的,是如何修行成(佛),不如我們就是好好,自己審察一番,自己向內找,找出無漏法,我們人人本具的佛性。
 
我們人人都有一分不增不減,與佛同等的佛性,只是我們就這樣一念無明,佛法真理,常常在自己的內心,漏掉了。是因為外面的無明,不斷來覆蓋,所以我們要好好縝思,用下功夫,在我們這一片心地,遼曠無涯的心地,好好來找,找出了我們這片,與大通智勝佛同等的佛性。若能這樣,就是「通達淨微妙智無礙勝」。這種「通達淨微妙智」,很乾淨,微妙之智,就是通達一切,一切無礙,這是勝過了一切,這就是我們本來具有。
 
「是眾生無始來今本具」。這分本性就是與我們與生俱來,是眾生無始來今,從過去的過去,很長久的時間,一直到現在,它還在。我們若能相信佛所說法,我們好好地法入心,行在法中,入人群中去結善緣,同時觀察眾生煩惱中的菩提種,人人煩惱即菩提,每一位眾生都是本具與佛同等的智慧。所以,我們在人群中,去看眾生相,在人群中去找,找出這分從妙,淨而妙的智慧,這別無他處可尋。我們的心地無處不在,空間有多大,我們的心地就是無處不在,空間有多大,我們的心就遍多廣,時間、空間、人與人之間,不離開我們的覺性本體。多用一點心啊!我們自己擁有很無量的財富,不要這樣讓它漏失了。
 
前面(經)文這樣說,「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
 
大通智勝佛的佛壽,有五百四十萬億那由他劫,很長。昨天我們解釋過了,「五百」就是譬喻五道,「四十」就是譬喻四生。為什麼在這裡以,大通智勝佛壽來譬喻呢?其實已經很明顯了,我們眾生人人本具佛性,卻是這麼長久的時間,在五百四十萬億那由他劫,這樣不斷輪轉,在五道四生之中。
 
「其佛本坐道場,破魔軍已」。其實我們人人的心,都有一個菩提場,只是我們的魔軍未破,我們的煩惱魔,還很多在我們的心。
 
接下來這段(經)文這樣說,「垂得阿耨多羅三藐三菩提,而諸佛法不現在前。」
 
垂得阿耨多羅
藐三菩提
而諸佛法
不現在前
《法華經化城喻品第七
 
已經這麼久的時間坐道場了,在那個地方坐道場,但是還沒辦法突破,仍是佛法尚未現前,因為還未破魔。這就是我們要很用心。
 
垂得阿耨多羅
三藐三菩提:
垂得臨得
 
這個地方所說,「垂得阿耨多羅三藐三菩提」。垂得就是開始將要得到了,「臨得」。這麼長久的時間,我們總(算)是得到佛法了。以我們凡夫來說,流浪在五道四生中,有多少人沒辦法聽聞佛法,不知有佛教,卻是我們很有幸,我們聽到,不只是我們聽到了,我們又在身體力行。這時候我們接觸了佛法,「垂得」,就是將要得到了,這叫做垂得,已經差不多,這個法已經快要接觸到了。所以「阿耨多羅三藐三菩提」,將近要得到佛智。
 
阿耨多羅
三藐三菩提:
佛智名
無上正等正覺
即真正平等覺知
一切真理
無上智慧。
 
阿耨多羅三藐三菩提,就是無上正等正覺的佛智,這叫做「重得阿耨多羅三藐三菩提」。就是真正平等覺知一切真理,無上的智慧。人人都有,貴族的人有這分覺知,低族,賤族的人,同樣有這分覺性,所有的眾生都是平等;不只是人,所有的動物,四生五道都有這分覺性,都是平等,所以這叫做「慈悲等觀」。慈悲等觀就是無上的智慧,是真理,是無上的智慧。
 
所以「而諸佛法不現在前」。
 
而諸佛法
不現在前:
以悟道故
見諸佛法近在目前
而漸不現
今將欲得
故云不現在前
 
這麼長久的時間,這些道理還未真正透徹;才快要得到而已,還未真正得到。用這麼長久的時間求佛法,因為魔軍未破,所以他這種,「諸佛法不現在前」。
 
就是「(以)悟道故,見諸佛法近在目前」。還差一點點,「(而)漸不現」,明明就知道,到底還差這一點點;差這一點點,就是表示「今將欲得」。現在開始坐道場這當中,與道已經很接近了,只是魔軍未破。道理都差不多知道了,但是心念還有雜質,還差一點點的這個雜質,就如雜念,魔軍還未完全去除。
 
下面的(經)文再說,「如是一小劫乃至十小劫,結跏趺坐,身心不動,而諸佛法猶不在前。」
 
如是一小劫
乃至十小劫
結跏趺坐
身心不動
而諸佛法
猶不在前
《法華經化城喻品第七
 
時間好久啊!在那個菩提場一坐下來,一小劫還無法現前,乃至到十小劫。從初時一直到長時,經歷過如是長時間,從一小劫乃至十小劫,這當中還是要等待到破魔之後,經歷要這麼久。
 
如是一小劫
乃至十小劫:
經歷如是長時間
將一小劫
乃至十小劫
破魔之後
經如許時
 
所以,這麼久的時間,「結跏趺坐」。大家腳痛了沒?坐久會痛!但是,這就是修行的過程,我們還有那個,「痛」的心在,坐著怎麼會腳這麼痛,時間這麼久?這就是時間久,從初劫一直到十劫,在結跏趺坐中,真的是很累。
 
結跏趺坐:
兩足相結
加趺而坐
結跏趺坐
佛陀的坐法
即盤膝而坐
略有二種:
降魔坐吉祥坐
 
「結跏趺坐,兩足相結,加趺而坐」叫做「結跏趺坐」。腳與腳這樣相結合,疊起來,結合,這樣叫做「結跏趺坐」。佛陀的坐法,就是盤膝而坐,差不多有兩種:降魔坐、吉祥坐。
 
先右足置於左腿上,再左足置右腿上,這樣叫做「降魔坐」。若是先將左腳放在右腳上,就是叫做「吉祥坐」。這就是我們要用心下功夫。所以「結跏趺坐」,要「身心不動」。
 
結跏趺坐
身心不動:
即不離菩提樹
演大華嚴
 
身與心都不動。那就是「不離菩提場」,菩提樹下,還是在菩提場中,法,還是不斷不斷思惟。但是,(大通智勝佛)雖然不斷一直思惟,還是「而諸佛法猶不在前」。
 
而諸佛法
猶不在前:
攝靜雖久
猶未得成
正遍知覺
故未現前
 
雖然是這樣,很用心結跏趺坐,坐在這個修行的大道場裡,但是法還不現前,那就是「攝靜雖久」,心就要靜下來,但是「猶未得成」,還沒得到;法都差不多知道了,但是那個體悟,那個境界還未體悟出來。「正遍知覺,故未現前」,正遍知,只有法都知道了,不過還無法得到正遍知覺。所以「故未見前」,法都知道,但是那個剎那的時間還未到。
 
如是大通智勝佛,「起悲思惟」。
 
如是大通佛
起悲思惟
欲度眾生縝思方法
即今三七日思惟
欲度一切
契發弘誓無量願心
 
經過了這些法之後,在那裡思惟,開始就起悲念,這念悲心思惟。「欲度眾生縝思方法」,要如何度眾生?很謹慎,很細膩去思考。這時候已經開始關懷到眾生了。
 
就在這「三七日思惟,欲度一切,契發弘誓無量願心」。這時候才開始,這三七日間,開始他,一念心,與大地眾生的心,這樣契合起來,那就是弘誓願。「四弘誓願」、「四無量心」,開始非常的綿密,這樣開始思考。
 
得正菩提
到實智之彼岸
已證諸佛智慧
之精體妙諦
即今睹明星
瞬時覺性與
虛空法界融合一體
稱性悟道
 
所以「得正菩提」,就是一直從這方面一直去思考,「到實智之彼岸」,就「已證諸佛智慧,之精體妙諦」。從思惟,趕緊縝密地好好思考,如何才能到達這樣的境界。那就是現在的釋迦牟尼佛,「即今睹明星」,這就是釋迦牟尼佛在菩提樹下,那時候夜賭明星,那個心就是密集在大地眾生,這當中「瞬時覺性與,虛空法界融合一體,稱性悟道」。這個時間,真真正正將這當中,這樣忽然間,心與天體合而為一,遍虛空法界。悟道的時間就是這麼瞬間,這樣與夜睹明星接觸。所以「三七日思惟,得成佛道」。
 
三七日思惟:
得成佛道後
三七日間
樹經行
思惟如何說妙法
化度眾生
 
再之後呢?又「三七日間,觀樹經行」在那裡經行思惟,如何說妙法來化度眾生。覺悟之後,就是決定要去度眾生,修行,你如何修,到最後還是為關懷眾生。這是最後,體悟眾生的苦難,這個悲心起,做思惟,到底要如何度。經過三七日,觀樹經行,在那個菩提場,還是這樣觀樹,在那個地方繞著樹,周圍空間,思惟如何說妙法來化度眾生。
 
所以<方便品>,有這樣一段經文,大家不知記得嗎?「我始坐道場,觀樹亦經行,於三七日中,思惟如是事,我所得智慧,微妙最第一。眾生諸根鈍,著樂癡所盲,如斯之等類,云何而可度?」
 
我始坐道場
觀樹亦經行
於三七日中
思惟如是事
我所得智慧
微妙最第一
眾生諸根鈍
著樂癡所盲
如斯之等類
云何而可度
《法華經方便品第二
 
這是在<方便品>中,我們誦經的經文也過去了,我們聽的時間也過去了,應該大家要很用心,再回歸過去,思考過去聽的法。
 
身心不動:
身不動
威儀寂靜也
心不動
妄念寂滅也
 
「身心不動」,身不動,就是「威儀寂靜」;心不動,就是「妄念寂滅」。這叫做「身心不動」。
 
我們要修什麼行,就要修到要身心不動。所以這就是我們要學佛,學佛不為其他的事情,最重要我們如何攝心,時時都是要體會,佛性不離開我們。我們的智慧,是在我們日常的知識中我們「轉識為智」,若能夠這樣,我們付出就是無所求。我們在時間、空間,在人間這個時候,就是大通智勝佛現前的時候。所以我們要時時多用心!


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Explanations by Master Cheng-Yan
Subject: Attain Buddhahood with Unmoving Body and Mind (身心不動垂得佛智)
Date: December.23. 2016
 
“We must know that everyone intrinsically has a Great Unhindered Buddha. Shouldn’t we carefully reflect on ourselves to find the flawless Dharma? We can understand this pure, subtle and wondrous wisdom which is unobstructed and superior. This is what sentient beings intrinsically possess, from Beginninless Time to now.”
 
Please be mindful. We must understand and know that everyone intrinsically has a Great Unhindered Wisdom Superior Buddha within, the Buddha-nature which has been present since Beginningless Time. We keep seeking outside of us, seeking that Buddha from so very long ago. How did He come to be awakened? How did He engage in spiritual practice in order to attain Buddhahood? It would be better for us to instead closely examine ourselves, to look inside ourselves and seek the flawless Dharma, the Buddha-nature we all intrinsically have. Everyone has a Buddha-nature, which neither increases nor decreases and is equal to the Buddha’s. It is just that we have been deluded by ignorance.
 
The true principles of the Buddha-Dharma, which are always deep inside us, have leaked away. This is because ignorance from the outside world continually covers us.
 
So, let us earnestly and meticulously contemplate and work hard in the field of our minds. In the vast and borderless ground of the mind, we must earnestly seek and find our Buddha-nature, which is the same as Great Unhindered Wisdom Superior Buddha’s. If we can do this, “We can understand this pure, subtle and wondrous wisdom which is unobstructed and superior.”
 
When “we can understand this pure, subtle and wondrous wisdom,” this very clean, subtle and wondrous wisdom, we understand everything without any obstruction. This [wisdom] is superior to all things, and we inherently possess it. “This is what sentient beings intrinsically possess, from Beginningless Time to now.” This intrinsic nature has been inherent in us ever since Beginningless Time, since long ago in the distant past, for an extremely long time. To this day, it still exists in us. If we believe what the Buddha taught, we earnestly take the Dharma to heart, put the Dharma into practice and go among others to create good affinities, while at the same time observing the Bodhi-seeds that exist within sentient beings’ afflictions. People’s afflictions are Bodhi. Within every sentient beings, there is intrinsic wisdom that is the same as the Buddha’s. So, it is by going among others that we see the appearances of sentient beings. It is among others that we can find that subtle and wondrous, that pure and wondrous wisdom. There is nowhere else we can find it.
 
The ground of our mind exists everywhere. However vast space may be, our mind is equally as vast. Time, space and interpersonal relations are all inseparable from the fundamental essence of our awakened nature. Let us be a little bit more mindful. We ourselves possess infinite wealth. Let us not let it leak away.
 
The previous sutra passage 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, which is a very long time. As we explained yesterday, 500 represents the Five Realms, and 40 represents the four forms of birth. Why is Great Unhindered Wisdom Superior Buddha’s lifespan used as an analogy here?Actually, this is already very clear. All of us sentient beings intrinsically have Buddha-nature; it is just that for a very long time, for 540 trillion nayutas of kalpas, we have continually been reborn, remaining in the Five Realms and four forms of birth. “The Buddha had already sat in the place of enlightenment and destroyed the army of Mara.” Actually, in everyone’s’ mind there is a place of enlightenment. We have just not yet destroyed the army of Mara. Many maras of afflictions are still within our minds.
 
The next sutra passage states, “He saw about to attain Anuttara-samyak-sambodhi, yet the Dharma of all Buddhas had not appeared before him.” He had already been sitting in the place of enlightenment for a long time. He sat in the place of enlightenment, but still could not break through. The Buddha-Dharma still had not appeared because he had still not destroyed the maras. This is why we must be mindful.
 
When it says here, “He was about to attain Anuttara-samyak-sambodhi, about to” means he was starting to attain it. “He would soon attain it.” It takes such a long time before we can be considered to have attained the Buddha-Dharma. For unenlightened begins like us, wandering in the Five Realms and four forms of birth, how many still have no means to even listen to the Buddha-Dharma? They do not know of the Buddha’s teachings.
 
But we are very lucky; we have heard it. Not only have we heard it, we have also put it into practice in our actions. At this time we have encountered the Buddha-Dharma and we are “about to” attain it. Thus it says “about to”; we are almost there. We have almost attained the Dharma.
 
So, “Anuttara-samyak-sambodhi” means he was close to attaining Buddha-wisdom. Anuttara-samyak-sambodhi is supreme, universal and perfect enlightenment. It says, “He was about to attain Anuttara-samyak-sambodhi,” the supreme wisdom of truly and impartially awakening to all true principles. Everyone had this. The noble caste has this awakened understanding, as do the lower castes and the untouchables. Everyone had this enlightened nature. It is equally present in all sentient beings.
 
Not only humans, but all animals, all in the Five Realms and four forms of birth, have this enlightened nature too. All are equal. This is viewing all with equal compassion. Viewing all equally with compassion is supreme wisdom. It is the true principle; it is supreme wisdom.
 
“Yet the Dharma of all Buddhas had not appeared before him.” Yet the Dharma of all Buddhas had not appeared before him:
Having awakened to the Path, he could see the Dharma of all Buddhas close enough to be right in front of him. Yet there was still a little unrevealed. He was now about to attain it. Hence it says it “had not appeared before him.”
 
Even after such a long time he had still not fully penetrated those principles. He had only come close to attaining them, but had not yet truly attained them.
He had spent so much time seeking the Buddha-Dharma, but because of the maras, because he had not yet destroyed the army of Mara, therefore, “The Dharma of all Buddhas had not yet appeared before him.” That is, “Having awakened to the Path, he could see the Dharma of all Buddhas, close enough to be right in front of him.”
 
But he was still missing something. “There is still a little unrevealed.” He clearly knew, but still could not see it completely. There was a little bit unrevealed to him, which means “He was now about to attain it.” Now, sitting in the place of enlightenment, he had drawn very near to the Path. He just had not yet destroyed the army of Mara. He knew almost all of the principles, but there were still impurities in his mind. He was off by a bit because of these impurities, such as discursive thoughts. He had not completely eliminated the army of Mara.
 
The next sutra passage says, “In this way, one small kalpa and then ten small kalpas passed, as he sat in the lotus position with body and mind unmoving. Yet the Dharma of all Buddhas still did not appear before him.
 
This went on for such a long time!
He sat in the Bodhimanda, the place of awakening. One small kalpa passed and nothing manifested. Then ten small kalpas passed. From the first moments through the long kalpas, he spent such a long time, from one small kalpa through ten small kalpas. During this time, he was waiting until he could destroy Mara, which took him a long time.
 
So, for such a long time, “He sat in the lotus position.” Do your legs hurt? Sitting for a long time hurts, but this is part of the process of spiritual practice. We still have those thoughts of “pain.” “How can my legs possibly hurt so much? Why I time passing so slowly?” This is what happens after a long time. To sit from the first kalpa to the tenth kalpa while in the lotus position would be truly tiring.
 
“He sat in the lotus position. This is to cross the legs and sit with them on top of each other.” This is called “sitting in the lotus position.” The legs are crossed and brought together, stacked upon each other. It is called “sitting in the lotus position.”
 
The Buddha’s sitting posture is to sit with legs crossed. There are two types of this posture: the subjugating maras posture and the auspicious posture. First taking the right leg and placing it upon the left, then taking the left leg and placing it on the right is called the “subjugating maras posture.”
 
First taking the left leg and placing it upon the right leg is called the “auspicious posture.” These postures require us to put in our efforts. So, “He sat in the lotus position with body and mind unmoving.”
 
He sat in the lotus position with body and mind unmoving: This means he did not leave the Bodhi-tree in performance of the great Avatamsaka.
 
His body and mind were unmoving. This is “not leaving the Bodhimanda.” Beneath the Bodhi-tree, he remained in the Bodhimanda. He sat there ceaselessly contemplating the Dharma. Though he continuously contemplated the Dharma, “Yet the Dharma of all Buddhas still did not appear before him.”
 
Yet the Dharma of all Buddhas still did not appear before him: Despite long focusing his mind in stillness, he still had not achieved complete awakening and enlightenment. Hence it says it “still did not appear before him.
 
Although he mindfully sat in the lotus position like this, sitting in this great spiritual training ground, the Dharma still did not appear before him. “Despite long focusing his mind in stillness” means he had to settle his mind, yet “He still had not achieved [awakening].” He had not yet attained it. He knew almost all of the Dharma, but when it came to realization, he had yet to realize that awakened state. “[Without] complete awakening and enlightenment, [it says] still did not appear before him. He knew all of the Dharma, yet he still could not attain complete awakening and enlightenment.
 
Therefore, it still did not appear before him. He knew all the Dharma but that instant of enlightenment had not yet arrived. So, Great Unhindered Wisdom Superior Buddha “gave rise to compassionate contemplation.”
 
In this way, Great Unhindered Buddha gave rise to compassionate contemplation on the meticulous methods to transform sentient beings. This refers to the present Buddha’s 21 days of contemplation, of wishing to transform all, which is in alignment with forming the aspirations of the [Four] Great Vows and [Four] Infinite Minds.
 
After going through this, he continued contemplating there, and compassion began arising within him, thoughts of compassionate contemplation on the meticulous methods to transform sentient beings. How should he transform sentient beings? He considered it very carefully and meticulously. During this time, he had already begun caring about sentient beings. This was just like the “21 days of contemplation, of wishing to transform all, which is in alignment with forming the aspirations of the [Four] Great Vows and [Four] Infinite Minds.”
 
It was only then that this began. During this period of 21 days, the Buddha began to have a thought that resonated with the minds of all sentient beings. This is the [Four] Great Vows. The Four the Great Vows and the Four Infinite Minds were what he then very meticulously began to consider.
 
So, “He attained true Bodhi.” From this aspect, he kept on contemplating “and reached the other shore of true wisdom. He had already realized the essence and wondrous truth of all Buddhas’ wisdom.”
 
He attained true Bodhi and reached the other shore of true wisdom. He had already realized the essence and wondrous truth of all Buddhas’ wisdom. This is like how the present Buddha looked upon the morning star and in an instant His enlightened nature became one with the universe and all Dharma-realms. His nature had awakened to the truth.
 
From contemplation, He meticulously and thoroughly considered how He would arrive at that state. This was the present Sakyamuni Buddha. “This is like how the present Buddha looked upon the morning star.” Sakyamuni Buddha sat beneath the Bodhi-tree and saw the morning star. His mind was concentrated upon the earth’s sentient beings.
 
Then “In an instant His enlightened nature became one with the universe and all Dharma-realms. His nature has awakened to the truth.” It was then that His mind really and truly, in the span of an instant, became one with the universe and pervaded all Dharma-realms. His realization was instantaneous he saw the bright morning star and connected to it.
 
So, “He contemplated for 21 days. He attained Buddhahood.” And after that? “For 21days, He observed the tree and practiced walking meditation.” He practiced walking meditation and contemplated how to teach the wondrous Dharma to transform sentient beings.
 
After His enlightenment, He decided to transform sentient beings. Whatever our spiritual practice is, in the end, we must still care for sentient beings. This was at the end [of His practice], when He realized how sentient beings suffered and used His compassion to engage in contemplation, considering how He could transform them. For 21days, He observed the tree and practice walking meditation. In the Bodhimanda, He still observed the tree and walked around the tree. He walked around and around it, contemplating how to teach the wondrous Dharma to transform and deliver sentient beings.
 
So, in the Chapter on Skillful Means there is this sutra passage. Do you all remember it? “When I first sat in the place of enlightenment, I contemplated this tree and walked in meditation.” For three periods of seven days, I thought over matters such as these. The wisdom which o achieved is foremost in its subtlety and wondrousness. But sentient beings have dull capacities, are attached to pleasures, blinded by delusion. When it comes to beings such as these, how can they possibly be transformed?”
 
This was in the Chapter on Skillful Means. We already chanted this sutra passage before, and we already listened to the explanation. We should all put our hearts into remembering this from the past, to remembering the Dharma we heard in the past.
 
“With body and mind unmoving” means that with the body unmoving, “One is awe-inspiring, tranquil and still.” With the mind unmoving, “One tranquilly extinguishes deluded thoughts.” This is “with body and mind unmoving.”
 
Whatever spiritual practice we may engage in, let us practice until body and mind are unmoving. So, this is why must learn the Buddha’s Way. We learn the Buddha’s Way for no other purpose but learn how to focus our minds. We must constantly experience how the Buddha-nature never leaves us. Our wisdom comes from the knowledge we gain in daily living. If we transform knowledge into wisdom, we can give while seeking nothing in return. In any time, in any space, when we are among people in the world, that is when our Great Unhindered Wisdom Superior Buddha manifests. So, let us always be more mindful.
 

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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20161223《靜思妙蓮華》身心不動垂得佛智 (第986集) (法華經•化城喻品第七)
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