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 20161227《靜思妙蓮華》起悲思惟誓無量心 (第988集) (法華經•化城喻品第七)

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發表主題: 20161227《靜思妙蓮華》起悲思惟誓無量心 (第988集) (法華經•化城喻品第七)   周一 12月 26, 2016 9:22 pm

20161227《靜思妙蓮華》起悲思惟誓無量心 (第988集)
(法華經•化城喻品第七)

 
如是大通智佛起悲思惟,同體悲念眾生廣度世間,如今佛坐三七日靜思惟,欲度一切發大誓無量心。
爾時,忉利諸天,先為彼佛於菩提樹下敷師子座,高一由旬,佛於此當得阿耨多羅三藐三菩提。《法華經化城喻品第七
適坐此座,時諸梵天王,雨眾天華,面百由旬,香風時來,吹去萎華,更雨新者,如是不絕,滿十小劫供養於佛。《法華經化城喻品第七
佛成就之菩提道場,在摩竭陀國,尼連禪河邊,菩提樹下之金剛座上。釋尊於此成道,故謂之菩提道場。
梵天王:華言離欲,又云清淨,謂此天王身心妙圓,威儀不缺,清淨禁戒,加以明悟,統領梵眾,即法華經稱娑婆世界主尸棄大梵,主大千世界者。
時諸梵天王,雨眾天華,面百由旬:從天飄散而下四色天之華,於四面各百由旬。
香風時來,吹去萎華,更雨新者:復時之間有香風來,吹去所散已萎之華,更復別雨新鮮之華。
如是不絕,滿十小劫供養於佛:為佛未現,佛坐十劫,諸天常爾散華供養。
色界諸天,自佛坐道場之始,雨華供養,乃至滅度。
 
【證嚴上人開示】

「如是大通智佛起悲思惟,同體悲念眾生廣度世間,如今佛坐三七日靜思惟,欲度一切發大誓無量心。」
 
如是大通智佛
起悲思惟
同體悲念眾生
廣度世間
如今佛坐三七日
靜思惟
欲度一切
發大誓無量心
 
時間,修行雖然很長,一直一直到起悲思惟修,這個心開始,這念悲心起,入於定中思惟修,入於這種與天地合而為一體,「無緣大慈,同體大悲」。與眾生同體這一分的悲心,思惟修,這時候「同體悲念眾生,廣度世間」,這念心是很重要的。
 
如今日「佛坐三七日靜思惟」。過去的大通智勝佛,現在的釋迦牟尼佛;大通智勝佛坐道場是一(小)劫至十小劫,時間是這麼長久啊!現在的釋迦牟尼佛,三七日間的靜思惟,為了一大事因緣,要廣度眾生,這念心起動起來,靜思惟,在三七日間。這就是欲度一切,發大誓願,得行四無量心,這念心生起了。
 
所以常常說過了,佛是為眾生修行,成佛是為眾生成。現在我們有這樣的因緣,已經知道了,人人本具佛性,要如何與真諦妙理融會貫通?眾生各有因緣,就如舍利弗,舍利弗也是待機度眾生。
 
在舍衛城中有一位大長者很富有,人家愈是稱讚他富有,他愈是重視錢,慳貪,就是不捨,因為他有錢,才能受人人羨慕,所以他要更多、更多。舍利弗在定中發現到這位長者,決心要去度這位長者。
 
有一天,趁著他還沒關門之前,舍利弗就開始進入他的家門去了。長者看到這位出家(人),舍利弗進來了,很不高興,就不理會他。長者吃過飯之後,傭人送水來讓他漱口,他就故意走下來,看到舍利弗拿著缽在那個地方,將他的漱口水就吐在舍利弗的缽裡。舍利弗還是含笑,鞠躬就離開了。
 
舍利弗手捧著這碗,長者的漱口水,舍利弗一點都沒有,影響到他的心境。過去他就是有造福,今生所以他能這麼享受,但是這輩子又迷失了,這種慳貪,對修行者的傲慢這種心態,來生的苦,不堪設想啊!要如何來救救這位長者?手捧著缽,想:這些水如何處理?想到了,用土,水倒在土堆裡,攪拌、攪拌,用土鋪啊鋪,要鋪在佛陀能夠走過、能夠停留的地方。這樣想,就這樣做了。佛陀看到舍利弗的動作,佛陀的心也知道了,師徒在這個地方很輕安自在,會心一笑。
 
長者,因為他吐了水,在舍利弗的缽中,看到舍利弗還那麼有禮貌,一點都沒有生氣,看到他這樣走出去,那個安詳的步調,讓這位長者自己,心很驚惶,怕他做法,怕他會對他有不利。就派了他的傭人,隨著後面跟,一直在觀察,觀察到這樣,佛陀與舍利弗在那個地方,佛陀與舍利弗,舍利弗雙手合掌,佛陀微笑說:「瞭解你的誠意,我們為這位長者來祝福,希望他生生世世行善,又能有因緣聞佛法。」這句話這樣聽到了,這位傭人趕緊回去,向他的長者報,將所見所聞向他的主人說。主人聽了之後很懺悔,覺得佛陀、舍利弗這麼慈悲,就這樣帶著他的全部家屬與傭人來到精舍,向佛陀懺悔,求皈依。
 
這是舍利弗度這位婆羅門長者。他瞭解,未來要成佛,就要先入人群去觀察眾生,眾生的煩惱無明,用什麼方法來度化他。這就是我們要學、我們要修。
 
前面這段(經)文就說,「爾時,忉利諸天,先為彼佛於菩提樹下敷師子座,高一由旬,佛於此坐當得阿耨多羅三藐三菩提。」
 
爾時 忉利諸天
先為彼佛
於菩提樹下
敷師子座
高一由旬
佛於此
當得阿耨多羅
三藐三菩提
《法華經化城喻品第七
 
這就是諸天來鋪位。這尊佛還未成佛之前,道理透徹,卻是還有差一點點還未通達,還未與真諦、無形理體,如何能融會貫通起來,那個時候還是在這菩提樹下,這是諸天所敷座的,將要成佛之前。所以,現在開始就悲,起悲思惟修的時刻了。
 
下面的(經)文,再(接)下來說,「適坐道場」,就是在這當中開始,「適坐此座,時諸梵天王,雨眾天華,面百由旬,香風時來,吹去萎華,更雨新者,如是不絕,滿十小劫供養於佛。」
 
適坐此座
時諸梵天王
雨眾天華
面百由旬
香風時來
吹去萎華
更雨新者
如是不絕
滿十小劫供養於佛
《法華經化城喻品第七
 
諸天看到這尊佛,開始起悲心思惟,所以「適應是時,往坐此菩提之座」,在那個地方座位鋪好,就這樣在那個地方坐。
 
佛成就之菩提道場
在摩竭陀國
尼連禪河邊
菩提樹下之金剛座上
釋尊於此成道
故謂之菩提道場
 
「佛成就之菩提場」,又是在哪裡呢?現在我們釋迦牟尼佛的道場,是在摩竭陀國,尼連禪河邊菩提樹下,那個金剛座上,這也是諸天來鋪設。在這個大自然界的,菩提樹下的石,一塊很平坦的石上,叫做金剛座。這是在我們娑婆世界,我們的釋迦牟尼佛,他的菩提場也是天生自然,有這棵樹,還是同樣有這麼平坦的石,就是在那個地方坐。「釋尊於此成道,故謂菩提場」。過去的大通智勝佛也是這樣坐。「時諸梵天王」,梵天王是什麼?梵天王在我們譯作離欲、無欲,又名叫做「清淨」。
 
這是梵天王,也就是這位天王「身心妙圓」,身與心,身很莊嚴,心清淨圓滿。所以「威儀不缺」,這位天王很莊嚴,威儀不缺。「清淨禁戒」,這所有的戒,他都是持戒。所以加上了明悟,這位梵天王也已經明白了道理,所以他能「統領梵眾」。在這個梵天界,他統領,所以在《法華經》裡,有這樣一段文說,「娑婆世界主尸棄大梵」,「主大千世界(者)」,意思「娑婆世界主尸棄大梵」,那就是梵天王的名字。
 
梵天王:
華言離欲
又云清淨
謂此天王身心妙圓
威儀不缺
清淨禁戒
加以明悟
統領梵眾
即法華經稱
娑婆世界主
尸棄大梵
主大千世界者
 
忉利天主是釋提桓因,但是梵天主叫做尸棄,尸棄大梵,他是主宰三千大千世界的天主。所以我們說天公,還有一位叫做三界公。天公應該就是釋提桓因,三界公就是這位尸棄大梵,就是梵天王。
 
「時諸梵天王,雨眾天華,面百由旬:從天飄散而下四色天之華,於四面各百由旬。」
 
時諸梵天王
雨眾天華
面百由旬:
從天飄散而下
四色天之華
於四面各百由旬
 
我們在<序品>開始,就有很多天華,「天雨曼陀羅華,曼殊沙華」,大小四色諸華都從天而降,同樣的,這四色花就是這樣,從天而下。「四面各百由旬」,這個花從天而降,是從四面,意思就是說,坐著的這個道場,四方從上而下,降下的香花,四色花。
 
不只是四色花,又有「香風時來,吹去萎華」。
 
香風時來
吹去萎華
更雨新者:
復時之間
有香風來
吹去所散已萎之華
更復別雨新鮮之華
 
花從空而降,花下來之後,慢慢也會枯萎了,這當中就是香風,微微的風來了,風吹來是清香的風,因為周圍都是樹,樹的花,樹花,吹來很香。若是乾了的,乾掉了,風就輕輕吹,將花就掃掉了,枯萎的花過,新的花再飄落下來,這個境界是多麼美啊!香風時來,吹去萎華,所以「更雨新者,更復別雨新鮮之華」,這種舊的花吹掉了,新的花又降落下來,這是很美的境界。
 
「如是不絕,滿十小劫供養於佛:為佛未現,佛坐十劫,諸天常爾散華供養。」
 
如是不絕
滿十小劫供養於佛:
為佛未現
佛坐十劫
諸天常爾散華供養
 
在這十小劫之中,時間這麼長,這個真理與真如還未融會貫通,在這個時間裡,外面這樣的境界,空氣很好,雨華或者是吹著香風,這樣的境界。新花落下來,舊花吹過去,不斷天來供養,這是天地自然的境界來供養。
 
色界諸天
自佛坐道場之始
雨華供養
乃至滅度
 
「色界諸天,自佛坐道場之始」,從色界,就是有器世間這個色界,就是梵天,這樣「雨華供養」,一直到滅度。
 
這就是譬喻過去的大通智勝佛,他修行的過程,同樣也要有在一個境界,天然的境界。這個天然天生地設的境界裡,他就將它譬喻為有,器世間。器就是有器物的世間,你看得到,有境界、有器具,這個世間。梵天王統領的地方,就是天生自然的境界,所以叫做天生地設,有這樣的境界。
 
修行者到這個地方,是最好修行的地方,他就是在這個地方坐,大自然的境界,花隨著風飄而降,甚至那個境界,花的香,隨著風的氣氛,芬多精那個氣氛,應該是很美妙的一個境界。佛就是未成佛前,這分的心,所有的道理都一切俱全了,現在就是只差真如與自然,這個天體萬物的真理,這樣融會貫通,只差在這裡。要怎麼貫通呢?還差在什麼呢?就是法都具足了,悲,要啟開悲心,這種悲智要會合。
 
智就是道理,悲就是要起行;有悲心才願意走入人群去,智,是原來就有的道理,所以悲智互契合,這當中就是同體悲心一生起。所以,「同體悲念眾生,廣度世間」,這種大通智勝佛的時代,也是這樣,起悲思惟修,這種「開始要入人群中去」,這念心。同樣的,釋迦佛在等待他的弟子,也是等待他們發大心,立弘誓願,也是等待這念心。
 
總而言之,我們人人本來就有個,靈山的道場,我們還要去哪裡找呢?這個道場,我們要如何讓這個道場,真正能發揮度眾生的良能,這就是我們的目標。所以我們要時時多用心。


月亮 在 周二 12月 27, 2016 7:44 am 作了第 1 次修改
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發表主題: 回復: 20161227《靜思妙蓮華》起悲思惟誓無量心 (第988集) (法華經•化城喻品第七)   周日 1月 29, 2017 3:52 pm

Explanations by Master Cheng-Yan
Subject: Giving Rise to Compassion and Forming Great Vows (起悲思惟誓無量心)
Date: December.03. 2016

“In this way, Great Unhindered Buddha gave rise to compassionate contemplation. With universal compassion for sentient beings, He widely transformed the world. Likewise, the present Buddha sat for 21 days in calm contemplation. Wishing to transform all, He formed the aspirations of the [Four] Great Vows and [Four] Infinite Minds.”

Although His spiritual practice took a long time before He could give rise to compassionate contemplation, once His mind began to give rise to compassion, He could enter Samadhi and cultivate contemplation. He entered a state where He was one with the universe. This is “unconditional loving-kindness and universal compassion,” the compassion of being one with sentient beings.

Once He began cultivating contemplation, “With universal compassion for sentient beings, He widely transform the world.” This mindset is so important. “Likewise, the present Buddha sat for 21 days in calm contemplation.” Both the past Buddha, Great Unhindered, and the present Buddha, Sakyamuni, did this. Great Unhindered Wisdom Superior Buddha set at His place of enlightenment from the first to the tenth small kalpa. This was a very long time!

The present Buddha, Sakyamuni, spent 21 days in calm contemplation for the sake of one great cause, to widely transform sentient beings. When this thought arose, He spent 21 days in calm contemplation. He wanted to transform all sentient beings. He formed the aspirations of the [Four] Great Vows and practiced the Four Infinite Minds. These aspirations had arisen in His mind. Thus, I have often said that Buddha engage in spiritual practice and attain Buddhahood for the sake of sentient beings. Right now, we have these causes and conditions. We already know that everyone intrinsically has Buddha-nature. How do we converge with and fully understand the true and wondrous principles? Sentient beings each have causes and conditions.

Take Sariputra, for instance. Sariputra was waiting for the opportunity to transform sentient beings. Once in the city of Sravasti, there was a wealthy elder. The more everyone praised him as being wealthy, the more importance he placed on money. He was very stingy and could not let go. Because he had money, he was admired by everyone, which led him to want more and more.

While in Samadhi, Sariputra learned of this elder and decided to transform this elder. One day, before the elder closed his gate, Sariputra entered through the open door. When this elder saw that this monastic, Sariputra, had come in, he was very unhappy and chose to ignore him. After this elder finished his meal and water was brought to him to rinse and wash, the elder intentionally walked down to where Sariputra was with his alms bowl and spat the water he rinsed his mouth with into Sariputra’s alms bowl. But Sariputra continued to smile and respectfully bowed and left. Sariputra held this bowl in his hands that contained the water from the elder’s mouth. Sariputra’s mind was not affected at all. “In the past, he must have created blessings, so he is able to be wealthy in this life, but he has now become lost in this life. He is very stingy and greedy and treats practitioners with such arrogance; he will suffer unimaginably in future lives.”

Was there any way to help this elder? Holding the alms bowl, he thought, “What should I do with this water?” He had an idea; he could take some dirt, pour out the water into the dirt pile and mix it around. He could use this mud to pave the ground where the Buddha would pass by or stop. Once he thought of his, he carried it out. The Buddha saw Sariputra’s actions and understood his intentions. Sarputra and the Buddha very calmly and easily smiled at one another in understanding.

The elder had spat his dirty water into Sariputra’s alms bowl, but saw how Sariputra remained polite and did not get angry at all. He saw how Sariputra walked out with such serene steps. This led the elder to become very frightened. He was afraid Sariputra would do bad things to him. So, he sent his servant to follow close behind Sariputra and observe what he was doing. He followed him to the place where the Buddha and Sariputra met [and saw Sariputra pave the ground].
Sariputra put his palms together, and the Buddha smiled and said, “I understand your intentions. Let us pray for this elder and holp that life after life, he will do good and have the karmic conditions to listen to Dharma.”

After hearing these words, the servant quickly returned, reported back to the elder and repeated word for word what he had seen and heard. After the elder listened, he felt very repentant. He felt how compassionate these two were, so he brought all his family and followers and his servants to the abode to repent and take refuge with the Buddha.

This is how Sariputra transformed this Brahmin elder. He understood that in order to attain Buddhahood, he must go among people to observe sentient beings.
Given the afflictions and ignorance sentient beings have what methods could be applied to transform them? This is what we have to learn and practice.

The previous sutra passage states, “At that time, heavenly beings from Trayastirmsa Heaven, first, for the sake of that Buddha, placed a lion throne beneath the Bodhi-tree. The throne was one yojana in height. On this throne, that Buddha would attain Anuttara [-samyak-sambodhi].”

The heavenly beings set up the seat for Him. Before this Buddha attained Buddhahood, He had already understood the principles, but there was still something missing; He was not yet able to converge with and fully understand the intangible true principles. At that time, He was still under the Bodhi-tree, where heavenly beings had placed a throne for Him. This was before He attained Buddhahood. At this point, His compassion arose, and He began to cultivate compassionate contemplation.

The next sutra passage describes that it was fitting for Him to sit there. This all began at that time. “It was fitting for Him to sit in this throne. At this time, the Brahma kings rained down all kinds of heavenly flowers over an area of 100 yojanas. A fragrant breeze arose at times to blow away the withered flowers whiled newer ones rained down. Continuing like this without interruption for a full ten small kalpas, they made offerings to that Buddha.”

The heavenly beings saw this Buddha start to develop compassionate contemplation. So, “It was fitting at this time for Him to go sit in the throne of Bodhi.” In this place, they set up this throne, so in this way He sat down on it.

The Bodhimanda (place of enlightenment) where the Buddha attained Buddhahood was in the kingdom of Magadha, beside the river Niranjan.
Beneath the Bodhi-tree, upon the Vajra throne, Vanerable Sakyuamuni attained Buddhahood. Thus, this is the Bodhimanda.

“The Bodhimanda [is] where the Buddha attained Buddhahood.” So, where was this place? Sakyamuni Buddha’s Bodhimanda was in the kingdom of Magadha, beside the river Niranjan under a Bodhi-tree, upon the Vajra throne, which was placed there by heavenly beings. In this very natural scene, a stone under the Bodhi-tree, a very flat-surfaced stone, was the Vajra throne. This is in our Saha World Sakyamuni Buddha’s Bodhimanda was very natural. There was this tree, and there was also a flat rock. This was where the Buddha sat. “Venerable Sakyamuni attained Buddhahood [here].” So, that place was called a Bodhimanda Great Unhindered Wisdom Superior Buddha sat in the same way in the past.

“At this time, the Brahma kings…” Who were the Brahma kings? Brahma can be translated as “free of desire” or as “pure.” That is the meaning of Brahma kings. They are “wondrous and perfect in body and mind,” very dignified physically and mentally. Their minds are peaceful and perfect and “[did] not lack awe-inspiring demeanor.” They are very dignified, and their demeanor was not lacking “and are pure in upholding precepts.” They uphold all precepts.

Additionally, they have a clear awakening. This Brahma King came to understand the principles and was able to “lead those in the Brahma heavens.” He leads those in the Brahma heavens.

So, in the Lotus Sutra, there is such a passage that states, “[He is] the ruler of the Saha World. The great Brahma Sikhin is the lord of the great trichiliocosm.” It means “the ruler of the Saha World [is] the great Brahma Sikhin.” That is that Brahma king’s name.

The Brahma kings: “Brahma” can be translated as “free of desire” or as “pure.” It means that those heavenly kings are wondrous and perfect in body and mind. They do not lack awe-inspiring demeanor and are pure in upholding precepts. Additionally, they have a clear awakening, so they lead those in the Brahma heavens. In the Lotus Sutra, he is called the ruler of the Saha World. The great Brahma Sikhin is the lord of the great trichiliocosm.

Trayastrimsa Heaven’s lord is Sakro-devanam Indra, but the lord of Braham heavens is Sikhin. The great Brahma Sikhin is the lord of the great trichiliocosm. In [Chinese tradition], there is the Jade Emperor and the God of the Three Courts. The Jade Emperor should be similar to Sakro-devanam Indra, while the God of the Three Courts should be like this great Brahma Sikhin, who is a Brahma king.

“At this time, the Brahma kings rained down all kinds of heavenly flowers over an area of 100 yojanas. Drifting down from the heavens were celestial flowers of four forms, over an area of 100 yojanas on all four sides.”

Starting from the Introductory Chapter, there were many celestial flowers. “There fell from the heavens a rain of Mandarava [and] Manjusaka flowers.” Large and small varieties among the four kinds of flowers came from the heavens. Similarly here, these flowers of four forms fell from the heavens “over an area of 100 yojanas on all four sides.” These flowers fell from the heavens on four sides, meaning that as He sat at this place of enlightenment, on all four sides, fragrant flowers of four forms fell. Not only were there flowers of four forms, but also “a fragrant breeze [that] arose at times to blow away the withered flowers.”

A fragrant breeze arose at times to blow away the withered flowers while newer ones rained down: During this same period of time, a fragrant breeze would come and blow away the scattered flowers that had withered, as more fresh flowers rained down.

The flowers were falling from the sky, and after they fell and slowly withered, in the midst of this was a fragrant breeze that gently blew. This breeze that blew in was fragrant because all around were trees that bore flowers. As it blew the flowers, it became very fragrant. For [any flowers] that withered, a slight breeze would blow them away. Once these wilted flowers were blown away, new flowers would fall down again. This is such a beautiful scene!

The fragrant breeze blows away the wilted flowers “while newer ones rained down. More fresh flowers rained down.” When these old flowers were blown away, fresh flowers rained down again. This is a very beautiful scene.

“Continuing like this without interruption for a full ten small kalpas, they made offerings to that Buddha. Not yet revealing Himself as the Buddha, that Buddha sat for 10 kalpas.” “Heavenly beings constantly rained down flowers as offerings.”

These ten small kalpas were a very long time. Yet, we have not yet been able to converge with the true principles and True Suchness. During this time, in the surrounding conditions, the air was very good, whether rain fell or a fragrant breeze blew in these conditions, fresh flowers rain down, old ones are blown away. Offerings are endlessly made by heavenly beings. This is the offering of the natural world. “In the heavenly realm, the Buddha sat at His place of enlightenment in the form realm, or the realm of physical objects, or Brahma heavens,” they “rained flowers to make offerings” until He entered Parinirvana. This is an analogy for Great Unhindered Wisdom Superior Buddha’s time. In the process of His spiritual practice, He similarly had to be in natural conditions, this state of natural formations. He used this as an analogy.

Material objects exist in the material world. The things you can see, conditions and objects, make up this world The world a Brahma king rules is the natural world. What we refer to as the natural world is this realm. Practitioners came to this place, which is the best for practicing; this is the place where He sat. In the great natural world, flowers floated down in the wind. In these conditions, with the fragrance of the flowers in the air, it should have been a very beautiful scene.

Before this Buddha attained Buddhahood, He possessed this kind of mental state, and He understood all of the principles. What He still lacked was the principles behind True Suchness, the natural world and all things. He had yet to converge with all of the these. This was the only thing He lacked. But how could He comprehend these? What was still missing? While He was replete with the Dharma, He had to awaken His compassion and bring together His compassion and wisdom. Wisdom is [knowing] the principles, and compassion is putting them into action. With compassion, He is willing to go among people.

Wisdom is innately possessed principles. When compassion and wisdom converge, we will develop universal compassion. “With universal compassion for sentient beings, He widely transformed the world.”
In the time of Great Unhindered Wisdom Superior Buddha, He also cultivated compassionate contemplation. “He started to go among people with this mindset.” Similarly, Sakyamuni Buddha was waiting for His disciples to form such great aspirations and make great vows. He was also waiting for this mindset.

All in all, we humans innately have the place of practice at Vulture Peak within us. So, why should we look outside? We have to let this innate place of enlightenment truly show its ability to deliver sentient beings. This is our goal. So, we must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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20161227《靜思妙蓮華》起悲思惟誓無量心 (第988集) (法華經•化城喻品第七)
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