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 20161228《靜思妙蓮華》古今不離當念 (第989集) (法華經•化城喻品第七)

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發表主題: 20161228《靜思妙蓮華》古今不離當念 (第989集) (法華經•化城喻品第七)   周二 12月 27, 2016 11:29 pm

20161228《靜思妙蓮華》古今不離當念 (第989集)
(法華經•
化城喻品

 
先顯明如來三達遠照,然後說宿世因緣麈點,當知古今不離於當念,離此別無去來實法可得。
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
乃至滅度,常雨此華四王諸天,為供養佛,常擊天鼓,其餘諸天,作天伎樂,滿十小劫,至於滅度,亦復如是。《法華經化城喻品第七
四天王天:東方持國天王,謂能護持國土,故居須彌山黃金埵。
四天王天:西方廣目天王,謂能以淨天眼常觀擁護此閻浮提,故居須彌山白銀埵。
四天王天:南方增長天王,謂能令他善根增長故,居須彌山琉璃埵。
四天王天:北方多聞天王,謂福德之名聞四方,故居須彌山水晶埵。
此四天王居須彌,由修施、戒二種最勝福業,是以感報得生其中。梵語須彌,華言妙高。
其餘諸天作天伎樂:自餘欲界諸天眾各作天上伎藝歌樂。
 
【證嚴上人開示】
「先顯明如來三達遠照,然後說宿世因緣麈點,當知古今不離於當念,離此別無去來實法可得。」
 
先顯明如來
三達遠照
然後說
宿世因緣麈點
當知
古今不離於當念
離此
別無去來實法可得
 
我們無始劫以前,就如大通智勝佛的過去,很長久,無法計算時間,這尊佛,如來,就是應如是法而來人間那個時代。那個時代,應那個法而來人間,是誰呢?釋迦牟尼佛用這樣譬喻:在無量劫、無量劫以前,那時候的十六沙彌聞《法華經》,同時也是坐道場說《法華經》,這已經是無量劫、無始劫的以前,這樣一直到現在。
 
「三達遠照」。大家應該還記得,「三明」、「三達」,在羅漢叫做三明六通,在佛叫做三達六通。「三明」,就是明白了、瞭解了。若是「達」,不只明白,不只瞭解,已經是完全通達無礙了。時間的長久無礙,空間的開闊無礙,人間的總法、別法也全都無礙了,所以「三達遠照」。
 
「遠照」就是無礙,不論時間多麼長,不論空間有多麼大,人間怎樣的複雜,總相的道理透徹,別相,眾生複雜的心態、煩惱無明也完全通達了。
 
如來世尊從這麼長久的時間,無量數劫的生世,宿世因緣,到處與眾生造福緣,來體會眾生煩惱無明相,所以他能通徹瞭解,道理本來就瞭解了,是眾生種相不同,眾生種種無明煩惱,實在是太多了,與塵點一樣。每個人因緣也是塵點,這種「宿世因緣塵點」,真的是無量無數的時間,生世,實在是很久,生生世世。
 
我們要知道,「古今不離於當念」,我們當下這念間,「離此別無去來實法可得」。你若是離開這當下一念,就不必再說過去、現在、未來,那就不必再說了,因為你無心接受,撥無因果,不相信過去。如來在過去怎麼樣聽法、用功,這個過程中不斷不捨眾生,在人群中付出,我們相信嗎?我是相信啊!這種無始劫以來,我們有的真如本性是無始無滅,沒有開頭、沒有結束之時,這是我們人人本具的佛性,我是很相信,不知道大家相信嗎?相信過去,就要把握現在,有了把握現在,還是有延續於未來。
 
「當念」就是當下這一念間。我們每一個時刻,分秒中當下一念,我們要顧得很好。有這當下一念的累積,才有塵點劫的過程。修行必定要好好地用心在當下,這分愛的力量從過去延續到現在,我們現在還要延續到未來。
 
前面的經文,用很長久的時間,諸天來鋪設道場,那個師子座。「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
 
這是色界的梵天王,他與欲界諸天;色界諸天、欲界諸天都來供佛。「雨眾天華」,反正就是天地之間,諸天來護法這位發心修行,將要入人群去度眾生,即將成佛的修行者,諸天護法供養。
 
接下來這段經文說,「乃至滅度,常雨此華四王諸天,為供養佛,常擊天鼓,其餘諸天,作天伎樂,滿十小劫,至於滅度,亦復如是。」
 
乃至滅度,常雨此華四王諸天,為供養佛,常擊天鼓,其餘諸天,作天伎樂,滿十小劫,至於滅度,亦復如是。《法華經化城喻品第七
 
就是這樣長久,從坐道場一直到滅度這段時間,從色界、欲界一直到在這個人間,就是得到這麼多,環境微妙的供養。「乃至滅度,常雨此華」,就是那個道場一直都是很莊嚴,一直是諸天所擁護的地方。
 
「從成佛去」,從成佛之前之前的過去,「至於滅度,經歷多劫」。真的大通智勝佛從這樣開始,一直一直就是經歷了多劫,是塵點劫啊!累次累次就是得到這麼多的人天,這麼美的境界來護法。
 
「四王諸天,為供養佛,常擊天鼓」。四王及諸天常常來供佛。我們常常聽,四天王天的一天是我們的人間五十年。到底四天王天在那裡呢?是在須彌山的東西南北的虛空中。
 
四天王天:東方持國天王,謂能護持國土,故居須彌山黃金埵。
 
四天王天,東方叫做「持國天王」。東方的持國天王,就是能護持國土,所以他居在須彌山黃金埵。就是在這個地方,一個土地上,在須彌山的東方有這樣一處,是東方持國天王所住的地方。
 
四天王天:西方廣目天王,謂能以淨天眼常觀擁護此閻浮提,故居須彌山白銀埵。
 
西方是「廣目天王」。他用清淨天眼常時來觀察人間,同時擁護閻浮提。閻浮提就是我們這個地球,他用他的淨眼來觀。所以我們常常說「舉頭三吋有神祇」、「人在做,天在看」。就是有這樣一位淨天眼,也就是廣目天王,他用清淨、廣闊的眼光,來觀看人間的善惡。為善者能擁護,佛法,他能擁護。在閻浮提就是我們的地球,世間。所以他所居住的就是須彌山的西方,叫做白銀埵。
 
四天王天:南方增長天王,謂能令他善根增長故,居須彌山琉璃埵。
 
南方是「增長天王」,「能令他善根增長故」,他居住在須彌山的南方琉璃埵。
 
「令他善根增長」,就是教育人人要有善根。人性本善,就是擁護人人的善根,不只守護人類善根,還要勸人人的善根要增長。他是居住在須彌山的南方琉璃埵。
 
四天王天:北方多聞天王,謂福德之名聞四方,故居須彌山水晶埵。
 
北方叫做「多聞天王」,那就是「福德之名聞四方」。他能聽四方眾生的聲音。所以我們常說要虔誠,我們的聲音共振上達諸天聽。因為有這個四天王中的多聞天王,他能夠聞天下眾生的聲音。他是居須彌山水晶埵。
 
這就是東西南北四天王,都是居在須彌山的四周圍,各有對人間的監察。人間的善惡,人間的造作一切,這四天王天所居住,是最接近我們人間地球的地方,是很近。
 
此四天王居須彌,由修施、戒二種最勝福業,是以感報得生其中。梵語須彌,華言妙高。
 
「由於施、戒」。他能布施,他持戒,過去生中就是這樣修行。在人間若能願意布施、願意持戒,也能生在這樣的天。諸天,看我們造多少福,持多少戒,隨我們的因緣能生在這樣的天。這些天人總是有福,所以他感報得生其中。
 
梵語須「彌」,華言「妙高」。你們若在誦經,「妙高山王可使傾動」,記得嗎?真的「妙高山王可使傾動」。這次(2015年)尼泊爾,看,喜馬拉雅山,五千多公尺高,那個地方地震,同樣使那個地方的道場傾動。這就如佛陀所說,只要有器物的世界,福盡業現前,共業現前,同樣也會受傷。所以我們最重要的,要好好修行。為什麼大家都要超越三界呢?色界還有器物,欲界造很多的業,所以我們要好好修行。
 
其餘諸天作天伎樂:自餘欲界諸天眾各作天上伎藝歌樂。
 
其他的天人作天伎樂。我們也能常常看到,現在有媒體,現在在喜馬拉雅山也是很多道場修行人,你看他們都要吹長長的法螺,吹法螺,常常要喚醒人心,人人心要向道,要向法。
 
「擊鼓作樂皆滿十劫」,這就是在供養。「四王夜摩等天,天樂供養,亦至滅度」,是這樣常常都來供佛。
 
「諸天之華供養、樂供養,亦滿十小劫」。同樣用很長久的時間,「至佛滅度,乃復如是」,到佛滅度還是一樣,「顯天人供佛之相」。
 
「至於滅度,亦復如是」。從最初的十劫一直到滅度,你們想,這到底是多久的時間呢?光是佛壽就有五百四十萬億那由他劫,已經是這麼長。過去的十小劫就已經很長了。劫,劫波,大家知道吧?一增劫、一減劫,這樣是一小劫。我們若能算出了,總共一小劫是幾年,我們才能知道十小劫,到底這尊佛,大通智勝佛,他下定的決心、耐心,這樣一直到大圓鏡智圓滿,成佛。成佛之後,他的壽命,佛壽就有五百四十萬億那由他劫,這麼長的時間。
 
相信佛,經典就已經這樣跟我們說了,「若算師、若算師弟子」數不能盡。這無法去算了,何況塵塵點點劫,那更沒辦法算。總而言之,這就是我們無始的無始,無始劫前的無始,這樣不斷累積來的時間。我們人人本具真如本性,與生俱來,但是我們若是無明,我們就是造業,造業還是帶著我們的真如本性,帶著我們真如本性,隨著我們所造作的無明業力,這樣再到來生世去。
 
所以我們的真如本性實在很冤枉,由於我們的無明將我們覆蓋了,因無明不斷造作業力,因業力不斷受苦難,受苦磨。在苦磨、苦難中,又再造業,這樣再重複埋了,這不知幾生世了,我們實在無法瞭解。難得我們今生能親聞佛法,我們應該要好好自我警惕。這念心,當下這念心我們要好好守住,在一天八萬六千四百秒,秒秒的當下我們都要好好守護住這念心。
 
所以<化城喻品>,看起來就只有這些數字念一念就好,其實內涵是與我們有很密切的關係,所以,用心聽法,更要時時多用心啊!


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發表主題: 回復: 20161228《靜思妙蓮華》古今不離當念 (第989集) (法華經•化城喻品第七)   周日 1月 29, 2017 8:44 pm

Explanations by Master Cheng-Yan
Subject: All Time Is Inseparable from the Present Thought (古今不離當念)
Date: December.28. 2016

“He first revealed the far-reaching illumination of the Tathagata’s Three Understandings, then He taught the causes and conditions of past lifetimes from dust-inked kalpas ago. We must know that the past and the present are inseparable from the present thought. Apart from this, there are no real phenomena in the past or future that can be attained.”

Going back to Beginningless Time, to Great Unhindered Wisdom Superior Buddha’s time, it was very long ago; such a long time is impossible to calculate. This Buddha, this Tathagata, responded to the Dharma of Suchness to come to the world. At that time, He came to the world in response to that Dharma. Who was this? It was Sakyamuni Buddha.

The analogy here is used for countless kalpas. Countless kalpas ago, the 16 novices listened to the Lotus Sutra. Then they also sat in the place of enlightenment to teach the Lotus Sutra. This already happened countless kalpas ago, before Beginningless Time, and it has continued to the present. This is the “far-reaching illumination of the Three Understandings.”

We should all remember the Three Understandings. There are the Three Insights, then there are the Three Understandings. For Arhats, they are called the Three Insights and Six Spiritual Powers. For Buddhas, they are called the Three Understandings and Six Spiritual Powers. “Insight” means clear understanding. “Understanding” means unhindered comprehension. It is more than just an understanding, it is completely unhindered. It is unobstructed across any length of time, unobstructed across the vastness of space. Whether with universal or specific phenomena, it is completely unhindered. Thus, this is His “far-reaching illumination of the Three Understandings.”

“Far-reaching illumination” means it is unhindered. Regardless of the length of time, regardless of the vastness of space or the complexity of the world, He has penetrated the principles of universal phenomena and completely comprehended the differing phenomena of the complicated attitudes, afflictions and ignorance of the human mind. The Tathagata, the World-Honored One, beginning a very long time ago, countless kalpas of past lifetimes ago, formed His causes and conditions of past lifetimes. He went everywhere creating blessed affinities with sentient beings and experienced the different states of sentient beings’ afflictions and ignorance. So, He could thoroughly understand [everything]. He had already understood the principles, but sentient beings’ appearances differed; their various kinds of ignorance and afflictions were truly numerous, as numerous as dust. Everyone’s causes and conditions had accumulated like dust [-inked kalpas]. These were “the causes and conditions of past lifetimes from dust-inked kalpas ago.” They accumulated over incalculably long periods, over lifetimes, over truly long periods of time, lifetime after lifetime. We should know that the past and the present are inseparable from the present thought, the thoughts we have in this moment. “Apart from this, there are no real phenomena in the past or future that can be attained.” If we depart from the present thought, then there is no need to speak of the past, present or future. There is no need to say anything further if we have no intention of accepting this; we will deny the law of cause and effect. We will not believe in past lives.

In the past, the Tathagata listened to the Dharma, worked hard and in the process never abandoned sentient beings. He went among people to give.

Do you believe this? I believe it. It has been this way since Beginningless Time. Our intrinsic nature of True Suchness has no beginning and no end. There is not time when it began, and there is no time when it will end. This is the Buddha-nature intrinsic to all of us. I truly believe this. I do not know; do all of you believe this? Believing in the past means making best use of the present. Once we seize the present, we must continue it on into the future. Our present thought is our thought in this moment. At every moment, our present thought in every second should be well taken care of. These present thoughts accumulate to form those periods of dust-inked kalpas. In our spiritual practice, we must earnestly be mindful of the present moment. The power of love must be extended from the past into the present and from the present into the future.

The previous sutra passage goes on at length about how heavenly beings set up, at the place of enlightenment, a lion throne. So, “It was fitting for him to sit in this throne. At this time, the Brahma kings rained down all kinds of celestial flowers over an area of 100 yojanas. A fragrant breeze at times arose to blow away the withered flowers while newer ones rained down. Continuing like this without interruption for a full ten small kalpas, they made offerings to that Buddha.”

These were the Brahma kings of the form realm together with heavenly beings of the desire realm; beings of the form and desire realms came to make offerings to the Buddha.

They “rained down all kinds of celestial flowers.” In any case, these heavenly Dharma-protectors came to protect the aspiring spiritual practitioner who would go among people to deliver sentient beings. Heavenly beings and Dharma-protectors came to make offerings to this spiritual practitioner soon to attain Buddhahood.

The next sutra passage says, “Until He entered Parinirvana. They constantly rained down these flowers. All in the Heavens of the Four Heavenly Kings continuously beat upon celestial drums as an offering to the Buddha, while other heavenly beings played celestial music. For a full ten small kalpas, until He entered Parinirvana, they continued on this way.”

This went on for a very long time, from first sitting at the place of enlightenment, right up until He entered Parinirvana. During this time, from both the form and desire realms, and even from the human realm, He was showered with so many wonderful offerings in His environment. So, it says, “Until He entered Parinirvana, they constantly rained down these flowers.” This mean that His place of enlightenment was continually magnificent, a place guarded and protected by heavenly beings.

“From before He attained Buddhahood,” from even long before He attained Buddhahood, “until He entered Parinirvana, many kalpas passed.” Truly, from the beginning, Great Unhindered Wisdom Superior Buddha had to pass through many kalpas, Kalpas as incalculable as dust particles! Over and over again, many people and heavenly beings came to be Dharma-protectors in such a beautiful setting.

“All in the Heavens of the Four Heavenly Kings,” in order to make offerings, “continuously beat upon celestial drums as an offering to the Buddha.” All in the Heavens of the Four Heavenly Kings continually came to make offerings to the Buddha.

We often hear of how a single day in the Heavens of the Four Heavenly Kings is equivalent to 50 years in our human world. Where are the Heavens of the Four Heavenly Kings? These are the realms that are found in the four directions surrounding Mt. Sumeru.

In the Heavens of the Four Heavenly Kings, to the east is King Dhrtarastra. King Dhrtarastra of the east protects the land, so he lives on Mt. Sumeru’s gold slope.

This is the land where he lives. To the east of Mt. Sumeru is the place where King Dhrtarastra lives. In the west is King Virupaksa, who “is able to use his pure heavenly eye.” He uses his pure heavenly eye to constantly observe the world while at the same time protecting Jambudvipa. Jambudvipa is our Earth. He observes it with his pure heavenly eye.

The Heaven of the Four Heavenly Kings: King Virupaksa in the west is able to use his pure heavenly eye to constantly observe and protect Jambudvipa, therefore he lives on Mt. Sumeru ’s silvers slope.

So, we often say, “There are spiritual beings above us. What people do, heaven sees.” His pure heavenly eye is like this. This is King Virupaksa; with his pure and expansive vision, he observes the good and evil in the world. He protects those who are good, and he protects the Buddha-Dharma. Jambudvipa refers to our Earth, our world. He lives to the west of Mt. Sumeru, on its silver slope.

To the south is King Virudhaka, who can enable one’s roots of goodness to grow He lives on Mt. Sumeru ‘s southern vaidurya slope.

He enables one’s roots of goodness to grow. He teaches everyone to have roots of goodness. Human nature is inherently good, and he supports everyone’s roots of goodness. He not only protects mankind’s roots of goodness, but he encourages them to nurture their roots of goodness. He lives on Mt. Sumeru, on its southern vaidurya slope. To the north is King Vaisravana, who is “famous for his blessings and virtue throughout the four directions”. He can hear the voices of sentient beings from anywhere in the four directions. So, this is why we say we should be reverent, for our voices to resonate so that they reach the ears of heavenly beings.

King Vaisravana is the one among the Four Heavenly Kings who hears the voices of sentient beings on earth. Thus, he lives on Mt. Sumeru’s crystal slope. These Four Heavenly Kings live in the four directions surrounding Mt. Sumeru. Each supervises his portion of the human realm, the good and evil done there, all that humans do on earth. The places the Four Heavenly Kings live are places that are the closet to our Earth. They are very close.

These Four Heavenly Kings live on Mt. Sumeru. With the two superior forms of blessed karma, practicing giving and upholding precepts, the retribution they receive in response is being reborn there. In Sankskrit, it is called Sumeru. In Chinese, it is called Marvelously High.

“Practicing giving and upholding precepts” means they were able to give and to uphold the precepts. This is how they practiced in past lives. By willingly practicing giving and upholding precepts, we too can be reborn in that heaven. This depends on how much we benefit others and how well we uphold the precepts. Depending on our causes and conditions, we can be reborn into these kinds of heavens. Because of all their blessings, the retribution of these heavenly beings was to be reborn there. In Sanskrit, it is called Sumeru. In Chinese, it is called Marvelously High. When we recite the sutras we say, “Even Marvelously High Mountain can be shaken.”

Do you remember? Truly, “Even Marvelously High Mountain can be shaken.” In Nepal [in 2015], in the Himalayas, in that place over 5000 meters high, there was an earthquake that still caused the monasteries there to be shaken. This is saying that the Buddha is saying that in the material realm, when blessed karma is depleted, collective karma will manifest and cause damage. So, most important for us is to earnestly engage in spiritual practice. Why do we wish to transcend the Three Realms? The form realm is filled with material objects, and we create much karma in the desire realm, so we should put effort into spiritual practice.

This is “the Heavens of the Four Heavenly Kings.” “While other heavenly beings played celestial music” means “All of the other heavenly beings in the desire realm” each played celestial songs and music.

Other heavenly beings made celestial music there. We also often see in the media how in the Himalayas there are still many spiritual practitioners. You see them blowing a very long [horn] that emits the sound of a conch. They blow the conch to awaken people’s minds. People’s minds must face toward the Path, face toward the Dharma.

“For a full ten small kalpas, in such a setting, they were continually making offerings.” They beat celestial drums and made music for a full ten small kalpas. “The Four Kings, Yama and other heavenly beings made offerings of celestial music right up until He entered Parinirvana.” This is how they made offerings to the Buddha. “Heavenly beings made offerings of flowers and offerings of music for a full ten small kalpas.” This went on for a very long time. “Until the Buddha entered Parinirvana, they continued in the same way.” It remained like this until the Buddha entered Parinirvana.

“This is how heavenly and human beings manifested their offerings to the Buddha.” Until the Buddha entered Parinirvana, they continued in the same way.

From the beginning of the ten kalpas until the time He entered Parinirvana, think about it, how long must this have taken? The Buddha’s lifespan alone was 540 trillion nayutas of kalpas, which was already very long.
Those past ten small kalpas were also already very long. We know about kalpas right? One small kalpa is one increasing and one decreasing kalpa. If we can calculate the number of years in a small kalpa, then we can figure out ten small kalpas and how long Great Unhindered Wisdom Superior Buddha had to maintain His determination and patience until attaining perfect and complete great perfect mirror wisdom.

After attaining Buddhahood, His lifespan was 540 trillion nayutas of kalpas. This was a very long time. We believe the Buddha, and the sutras have already told us that “neither a mathematician nor his disciples could calculate this [amount of time].” It is impossible to calculate, let alone kalpas as numerous as dust particles. That is even more impossible to calculate. In conclusion, this is called Beginningless Time. This time has continuously accumulated since before beginningless kalpas.

We all have the intrinsic nature of True Suchness. We are born with it. However, through ignorance we create karma, and we carry this karma along with our nature of True Suchness. We carry our nature of True Suchness, follow the karma we create through ignorance and are thereby born into subsequent lifetimes.

So, our nature of True Suchness is truly treated wrongfully, becoming covered with ignorance. With ignorance we incessantly create karma, and because of the karma we suffer, we become tormented by suffering in this suffering and torment, we again crate more karma, and it repeats like this for who knows how many lifetimes. We indeed cannot know. We have a rare opportunity in this lifetime to hear the Buddha-Dharma. We should remind ourselves to be vigilant, to take hold of our present thoughts and earnestly safeguard them. There are 86,400 seconds in a day, and during every second, we should earnestly safeguard our thoughts.

Although the Chapter on the Parable of the Conjured City may seem, at first glance, to be all about these numbers, it is really about us. It is actually intimately related to us. So, be mindful in listening to the Dharma and always be mindful!

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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20161228《靜思妙蓮華》古今不離當念 (第989集) (法華經•化城喻品第七)
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