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 20170117《靜思妙蓮華》六情諸根悉轉為善 (第1003集) (法華經•化城喻品第七)

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發表主題: 20170117《靜思妙蓮華》六情諸根悉轉為善 (第1003集) (法華經•化城喻品第七)   周一 1月 16, 2017 11:40 pm

20170117《靜思妙蓮華》六情諸根悉轉為善 (第1003集)
(法華經•
化城喻品

 
眾生久遠蒙佛善巧法化,令種佛道因緣中間相值,更以異方便助顯第一義,是成熟之今日雨華動地。
世尊知眾生,深心之所念,亦知所行道,又知智慧力,欲樂及修福,宿命所行業。世尊悉知已,當轉無上輪。《法華經化城喻品第七
佛告諸比丘:大通智勝佛得阿耨多羅三藐三菩提時,十方各五百萬億諸佛世界六種震動。《法華經化城喻品第七
佛告諸比丘,大通智勝佛得阿耨多羅三藐三菩提時:圓滿菩提,歸無所得,今言得者,無得之得耳。
十方各五百萬億諸佛世界:五百萬億,喻五道。五百萬億者,表佛出世,震動一切,十方五道蒙光利益。
六種震動:地表心體。善念動時,以六根有情識,是意之一,為當體之名,六情諸根悉轉為善。
以意根為心法,其他五根生情識,故從所生之果而名為六根有情識。
世界是眾生共相所感,礙而不通,堅而難動。
障卻自己本源之智,故諸佛成道,先動眾生難動之地,以表破無明顯智光也。
 
【證嚴上人開示】

「眾生久遠蒙佛善巧法化,令種佛道因緣中間相值,更以異方便助顯第一義,是成熟之今日雨華動地。」
 
眾生久遠
蒙佛善巧法化
令種佛道因緣
中間相值
更以異方便
助顯第一義
是成熟之
今日雨華動地
 
「眾生久遠蒙佛善巧法化」。久遠,多長啊?無法數計,是塵點劫以前,很長很久了。久遠以來承蒙佛,承蒙佛陀這一分的愛,長久長久的時間,這樣「善巧法化」,用善巧方便來度化眾生。芸芸眾生,一念無明偏差,五道四生輪迴,佛陀要慈悲憐憫,一個眾生都捨不得讓他漏掉,還是不斷尋尋覓覓,這樣就希望能大家都找回來,用各種的方法來教育他們。這若不是佛陀大悲憫心,悲智相契合,他為了眾生,很辛苦,甘願在這娑婆堪忍的世界,真的是五趣雜居,這麼複雜,眾生剛強,難調難伏,唯有佛陀的慈憫,久遠劫來都沒有放棄過我們,我們眾生要人人感恩。
 
佛陀的教法,他是以善巧法化。因為眾生的根機頑固、鈍劣,所以不得不耐心憐憫,適應眾生的根機,善巧的方法這樣循循善誘,佛陀真辛苦!所以「令種佛道因緣」,用種種的方法, 有因緣接觸到佛法,因為眾生苦難偏多,各種的苦難,佛陀都是無餘、無漏,一切都是有因緣就要度他們,有苦難就要救他,就是這樣把握因緣,用種種的方法。
 
比如說,人間天災偏多,人心不調,佛陀還是要想辦法去拔苦,如何讓他們,安定、安穩、快樂,這是佛陀的愛。
 
在累生累世,塵點劫以前,所經過增減劫,無量數。增減劫就是要經過了,成、住、壞、空。不知幾次,成、住、壞、空的世界,佛陀還是周而復始,這樣隨著世界五趣雜居,隨著人間生、老、病、死,還是累生累世,隨著世間的壞、空,這樣不斷,很辛苦,一次再一次。這是佛長久的時間,這樣不斷就是把握因緣,凡是眾生有苦難,他就會這樣救度眾生。
 
「苦既拔已,復為說法」。將眾生安頓好了,眾生感受到了,就開始向他們說法,這是累生累世都是這樣做,這叫做「令種佛道因緣」。真的我們要學佛,把握機會,任何的苦難、任何的國家、任何的宗教、任何的種族,我們都不要去分別。總是人類,隨著人間世代的蛻變,所以難免國家、種族、人類、宗教,會不斷就是在變遷。佛法是永恆,這分佛性是不變,所以任何宗教、任何種族、任何國家都是一樣,在普天之下、三界之內,佛所要化度、教育的地方。
 
所以,佛陀稱為三界導師、四生慈父。我們要用開闊的心情,學佛慈憫的心,所以「令種佛道」。只要不要去執著,不論是哪裡受苦難,什麼樣的宗教,我們接近他,不請之師接近他,不論他還站在他的宗教,我的主、我的神、我的……等等,我們都是同樣。只要是人類,我們就是要付出,不分宗教。
 
所以用種種佛道,讓他能感受到,沒有宗教的分別,同樣的,我們要讓他有因緣,讓他能歡喜接受,沒有宗教的分隔,慢慢讓他體會人性根本的愛。這根本的愛,就是人人本具清淨的佛性,這種真如本性,清淨的愛,就是無分別。
 
眾生在分別,紛紛擾擾,宗教在對立,人類與人類互相的爭端,在世間是很複雜。所以我們必定要「令種佛道」,這種不請之師,自動用愛去付出。這個因緣,這是從無始以來,在這中間,沒有開頭的無始以前,本來就是這樣,一直到現在,這中間所種的因。修因,要長久的時間去修,聞法者、說法者、傳法者,最重要的是行道受法者。
 
我們接受了佛法,要身體力行去付出,做就對了。對的事情,我們就是做,做就對了。只要是眾生受苦難,不分別,我們去付出,拔除眾生的苦,安頓他的身心,讓他能平安,這樣改善人生,這就是我們的目標。
 
昨天有一群很令人尊敬的,從土耳其而來,他們為敘利亞的難民。一大群,將近三百萬人,逃難在土耳其裡,被承認的才百多萬人,有的不被承認,但是也讓他進來這個國度裡,算是非法難民,居住在土耳其裡。但是難民從邊境一直來到首都,他們(政府)還是用開闊的心,來接受這樣不同的國家,因為人禍而逃難的苦難人。
 
能來到伊斯坦堡,就是在土耳其的首都裡,這些人都是受過很高的教育,地位也是很高。攜家帶眷成為難民,來到首都,盼望能安住下來,能一家平安,孩子能長大。他們善良,他們守法,但是要生活,他們不能去工作,工作就是非法,但是(用)童工,孩子七歲以上就去當童工,去做一些工藝品等等,所賺的工錢來維持家庭的生活。不過,父母還是盼望,孩子能讀書,但是他們要去打工,要不然家庭就無法生活。
 
有的家庭一對夫妻,有七八個孩子,一家十口,住在非常簡陋的地方,有的在已經都長霉,發霉的地下室裡,水還這樣在滲,滲下來,住在這樣的環境中。若是住在地面上呢?簡單搭起來的東西,破爛不堪。
 
過去是有學識,是有地位,現在落得全家有的近十口、有的七八口、有的一家五六口以上,這都是這樣,要如何生活呢?逃難出來,一無所有,靠著孩子去打工。看到那些相片,七歲孩子就開始要打工了,八歲、九歲、十歲、十一歲。難怪他們說到這些孩子的處境,好幾位大男人,有教育局長,有前任(副)市長,有主麻教授,由胡光中居士夫妻陪他們回來,他們口中敘述,逃難者的境遇,他們說到就開始要哭了。
 
但是他們不斷地說感恩,感恩臺灣、感恩慈濟,感恩很多很多的慈濟人。因為這段時間,他們在土耳其,所看到敘利亞難民,真的是不捨,尤其是孩子讀書困難,所以他們幫助。因為胡居士與主麻教授,他們去找教育局長,以及前任的(副)市長,已經走出一道曙光出來,交涉了一所學校,由這所學校下午騰出空間,讓孩子來讀書,有學籍、有文憑,超過五百多位的孩子,能正式進去讀書,那就是讀下午時段。
 
但是還有,還有三百多位,他們關心得到的,空間能容納的,那就是補校。補習的,這種補校,我就問:「這種補習班,是不是有學籍?」他說:「沒有。這只能受到,基礎識字的教育而已,他們拿不到文憑。」教他們識字而已。這些孩子為什麼呢?就是我剛剛說過的,七歲到十一歲這之間,才只能去補習識字而已。「為何不讓他們讀書?」「家裡靠他們賺工資來生活。」要說,他們就又開始哭了。真的是苦啊!當然我們也是很期待,不捨。
 
像這樣的孩子有多少呢?光是在伊斯坦堡附近,他們知道的,學齡的孩子就有近萬人了。但是他們現在的空間,能接受的就是這樣,五百多位正式讀書,還有三百多位,空間能容納的、補習的,三百多位,他們很盼望,是不是能補助到二千位呢?因為這些孩子真的是很可憐。也是覺得,若沒有給他們教育,完全沒希望。
 
這些家庭,不是他們不去工作,是環境是這樣造成,但是要活下去,所以我們如何來,補貼他們的家庭,如何能努力,讓這些孩子有受教育的機會。
 
所以昨天說到這樣,他們就是一直感恩,不知說過幾次,「感恩臺灣、感恩慈濟」,感恩很多的慈濟人。他們要代替這些難民,向慈濟說感恩,每一句話都是很誠懇。但是他們有自己宗教的信仰,他們對他們的教主很尊重,開口就是他們教主的恩惠,但感恩慈濟。我就表達:「慈濟雖然是佛教,但是慈濟的宗教觀是開闊,不分宗教,所有的人類有苦難,無不都是用真誠的愛,這是真誠的愛去付出。」
 
相信佛陀也是用這樣的心,不排除任何的宗教、種族。他還是一樣,普天之下,三界導師的精神,四生慈父的悲憫,不忍心所有眾生在受苦難。這就是長時修、無餘修,同時無間修,也是尊重修。
 
尊重任何宗教,尊重任何種族、任何國家,我們都是用這樣六度四修,身體力行,這樣「令種佛道善因」。中間,這個中間,從開始一直到現在,能夠再相會合,你、我們的因緣,我們大家的因緣,都是在這個長時間的當中,這樣互相相遇到,相遇,互相同心、同志願,同道、同修行,這叫做「中間相值」。
 
「更以異方便,助顯第一義」。佛陀來人間,就是這樣用種種方法,來教育我們、帶我們,讓我們知道應該如何做,種種方便法,最後所要展現出來的,這個法,那就是第一義,就是要行菩薩道。真實法,方便法終歸在真實法。真實法就是入人群,結善緣、造福業。入人群,見眾生煩惱無明,我們體會、瞭解,能夠轉煩惱為菩提,將這種種種方法,用第一義,最精要的法,來世間所教育,增長我們自己的慧命,也能幫助眾生。
 
所以「是成熟之,今日雨華動地」。很長久的時間,塵點劫以前那個過程,人間成、住、壞、空,這樣一次再一次,這個業,眾生的業力,佛陀還是不斷不斷隨著眾生,在娑婆世界、五趣雜居的地方,三界之內度眾生。所以,每一次因緣的成熟,乃至於今日,大通智勝佛也好,釋迦牟尼佛也好,成佛了,「天雨華地動」,這就是最感動的時刻。天雨華、地震動,這就是真實義,真正感動人,聽得進去。
 
地動,那就是有幾種的地動,菩薩下兜率,降閻浮提,有六時的地動,有六個時間會天搖地動。那就是第一、菩薩在兜率天宮,兜率天宮就是菩薩的訓練道場。每一尊佛來娑婆世界,就是閻浮提,必定要在這兜率天,先訓練菩薩如何下降人間,所以叫做「下兜率」。他下降來到閻浮提,要投胎那個時候。相信那個時候,摩耶夫人應該是懷孕,佛陀投胎那一刻,應該也就是有地動。
 
入胎時的地震,天搖地動。再出生時,天搖地動。再者,出家、成正覺時,還有轉法輪時,還有涅槃時,這樣總共六種(因緣)。入胎、出生、出家、成正覺、轉法輪、涅槃,這都是佛來人間的大事,所以「名大地動」。這「雨華動地」,有六個時候,就是一種祥和的動,不是有損害人間的動,我們也常常會遇到地震,但是瞬間地搖,這樣過後,平安,這種地動。
 
前面的(經)文,開始就要說了,「世尊知眾生,深心之所念,亦知所行道,又知智慧力,欲樂及修福,宿命所行業。世尊悉知已,當轉無上輪。」
 
世尊知眾生
深心之所念
亦知所行道
又知智慧力
欲樂及修福
宿命所行業
世尊悉知已
當轉無上輪
《法華經化城喻品第七
 
世尊成佛了,說法,瞭解了,眾生各種的根機,瞭解眾生過去的因緣,宿世的因緣,瞭解他們過去生,是善是惡等等的因緣,佛陀瞭解,所以他要將法,適應根機的法,循循善誘來為他們教育。
 
下面的(經)文就這樣說,「佛告諸比丘:大通智勝佛得阿耨多羅三藐三菩提時,十方各五百萬億諸佛世界六種震動。」
 
佛告諸比丘
大通智勝佛
得阿耨多羅
三藐三菩提時
十方各五百萬億
諸佛世界
六種震動
《法華經化城喻品第七
 
因為佛,大通智勝佛已成正覺了,無上正等正覺,那個時間,因為「一坐十小劫」,很長久,終於悲智圓滿,大圓鏡智現了。這個時刻,等於鏡子的光耀已經四散,這樣照出去了,所以「十方五百萬億,諸佛世界,六種震動。」其它的世界,不只是娑婆世界,不只是三界,是十方,每一方,各個五百萬億諸佛的世界,全都六種震動。可見這一佛出世,就是諸佛世界皆動。這個動到底是怎樣的動?就要用心,這是理。
 
佛告諸比丘
大通智勝佛
得阿耨多羅
三藐三菩提時:
圓滿菩提
歸無所得
今言得者
無得之得耳
 
道理、理性,這個理沒有體相,一直跟大家說過了。過去一直要找理,要去哪裡找呢?其實在我們的內心。我們的內心真如本性,無形無體,但是我們眾生,就是這樣在迷茫中,各人的生活,還是以人間凡夫,這種的生活這樣在過,迷迷糊糊。但是,修行,要尋找道理,要如何啟發人人與理相會合,要用什麼方法呢?
 
 
當然道理,修行者都瞭解,只是欠缺在哪裡呢?一直說過了,悲智,要契悲運智,二項要會合起來,這分真正要去,契合大地眾生的心理。眾生的心理無形無體,用什麼方法來啟動眾生?這個法,方法。所以要「圓滿菩提」,圓滿菩提,通徹瞭解了,「歸無(所)得」,還是回歸回來,沒什麼,就是通徹瞭解而已。要拿什麼樣的形象來看呢?沒有什麼形象,所以「歸無所得」。
 
「今言得者」,是「無得之得」。真真正正,無體無形的道理,終於透徹了,這種的覺性完全透徹。因為這樣,「十方各五百萬億,諸佛世界」。「一理通,萬理徹」,十方各五百萬億諸佛世界,這個理完全通了,佛佛道同。
 
十方各五百萬億
諸佛世界:
五百萬億
喻五道
五百萬億者
表佛出世
震動一切
十方五道
蒙光利益
 
再用法來譬喻,「十方各五百萬億,諸佛世界」,就是譬喻五道。五道,大家知道了,天、人、地獄、餓鬼、畜生道,包括在這世界裡,除了諸佛世界,還包括在五道中。
 
「五百萬億(者),表佛出世,震動一切,十方五道,蒙光利益」。只要世界有佛成道了,自然這個道理之光,就能照徹到五道,地獄、餓鬼、畜生,也同樣能受到理之光,所以「蒙光利益」。
 
有道理的就是光明的地方,若是沒道理,就會人禍天災。所以,道理才能平衡大小乾坤,就是失去了這個道理,自然就會失去了平衡感。現在叫做氣象不調和,氣象變遷異常,那就是人倫道理,世間大家的生活脫軌了,所以才會造成了溫室效應,就變成了氣候變遷,那就是已經失去平衡了。所以,(順)道理,能夠大小乾坤,能平衡、順調,這樣就是健康,這就是理的光明。有道理,地獄也能得到光明,得到道理。
 
同樣的,我們人類也是一樣。地獄在哪裡?在人間。從事慈善工作,你們能常常看到,生活如在地獄中。就如剛剛在說土耳其回來的,在描述,有的人無家可歸,有的人在邊境裡,有的人在都會區,在黑暗的角落裡。若能順人類的真理,就沒有造成這種,將人類逼到如地獄去,人間地獄的生活,就不會這樣了。所以說來,道理就是人間的大事情,所以道理透徹了,佛佛道同,道理的光明,也能利益到苦難中的境界。
 
六種震動:
地表心體
善念動時
以六根有情識
是意之一
為當體之名
六情諸根
悉轉為善
 
六種震動。「地表心體」,我們的心,心地震動,不一定是大地動。佛投胎時,全國的人歡喜,「摩耶夫人已經懷孕了,我們的國家,國王有後嗣了,將來能接掌國家的國王。」人民聽到夫人已經懷孕了,大家心歡喜,這叫做「心體」,心體踴躍,心體震動。
 
「善念動時」。我們也常常聽到,佛經裡,孩子若出生,就讓人相命,就問:「請問你懷孕時,有什麼樣的異兆嗎?」「有啊!母親善良多了,母親有智慧多了。」等等。有的是懷孕後,母親很暴躁,而且惡念多,這叫做惡生。母親增智慧多了,增長智慧了,善念多,這是善生。從她懷胎來命名,這就是胎教,在懷胎時,母子連心,就有這樣的形兆,兆,有這樣的兆。
 
所以,「善念動時」。這是佛出生的時候,舉國歡騰,大家歡喜。從懷孕,大家就抱著希望、歡喜的心,出生還是大家歡喜。
 
所以「以六根有情識,是意之一」。這就是叫做六種震動。我們都有六根,六根都有情識,眼睛見色,歡喜、不歡喜,我們的身體感觸到,很熱,熱會流汗,很辛苦,或者是在冷氣裡,好舒服啊!不會流汗,很舒服。這都是在我們的六根,與外面的境界所接觸到,這叫做「六根有情識」,就是有感觸的意境,情的意境,所以叫做六種情識。
 
「為當體之名,六情諸根,悉轉為善」。就是太子坐胎、出生,人人歡喜,「六情諸,悉轉為善」,這是一種譬喻。
 
以意根為心法
其他五根生情識
故從所生之果
而名為
六根有情識
 
「(以)意根為心法」,意根就是心法,「其他五根生情識」。我們的意根是心的意識,這個意無形無體,只是感官的神經,它是無形無體的,能感覺到是冷、是熱,是硬、是軟,是歡喜、是……等等,他的感覺。
 
舉手動足,我們的表情是要哭、要笑,或者是……等等,這都從這個心法,與外面的境界接觸到,這叫做情識。心去接觸,引進內心,我們前次說過了,五識如照相一樣,所有的相存入在心裡,才再第六識,去(規劃)造作,「我愛的」是心識,心與情,「我愛的」常常放在心裡。放在心裡,要如何才能得到呢?那就是第六識,開始去(規劃)造作。是善、是惡,做了之後的結果,歸納(在)第八識。不過這個地方所說的是到六識,六根塵,心與識互動。
 
所以「故從所生之果,而名為六根有情識」。我們人生下來,六根具足,生下來就會哭了,手腳就會踢了等等,這就是這樣成長起來,六情識具足。
 
世界是
眾生共相所感
礙而不通
堅而難動
 
「世界是眾生共相所感」。世界,諸佛世界,就是大家所共同,我們眾生所感的世界。以我們娑婆世界,我們眾生大家,都是共同感受在這顆地球上,這顆地球上,它的氣候,春、夏、秋、冬,這樣循環在這顆地球上,現在的大乾坤,現在氣候的變遷,有災禍,世界大家共同感受到。所以這都是世界,同在這個業,依報、正報,我們就是在這個地方,所以叫做「共相(所)感」。
 
「礙而不通,堅而難動」。要如何轉動這個世界,轉惡為善呢?真的是眾生心性剛強,所以障礙很多,無明很多,這些剛強難調伏,所以「堅而難動」。
 
所以「障卻自己本源之智」。自己的本來,人人本具的真如本性,自己自我障礙,障礙我們本源的心智。
 
障卻自己本源之智
故諸佛成道
先動眾生難動之地
以表破無明
顯智光也
 
因為我們在這個共同的世間,共同這個世界,五趣雜居,人的心就是完全無明不斷在複製,所以障礙多多,我們道理不通。所以眾生剛強,難以接受這個道理,所以「堅而難動」。這種很頑固的心,就是很難去化度,自己自我障礙我們自己的智慧。
 
「故諸佛成道」,諸佛要來人間成道,要成道之前,就是「先動眾生難動之地」,眾生的心地要先把它動一下,就是要讓眾生有動,有感,以表示「破無明,顯智光」。這就是六種震動。
 
佛出生會地動。「六種」剛剛說過了,入胎時、出生時、出家時、成道時、轉法輪時、入涅槃時。「地動時」,就是我們的人心,我們人,就是我們人,如孩子在搖籃裡這樣搖啊搖,其實這個動是一種很祥和的動,不是有災難的動,而此六種震動,只有天眼通的人才能體會到。
 
總而言之,這種動,就是感動,真真正正從我們的心體而感動。從我們眾生的無明,要如何能接受到這個真理,真理是光,光明照耀,才能天地調順。所以我們學佛,要時時多用心。


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Explanations by Master Cheng-Yan
Subject: Turn the Six Consciousnesses Toward Goodness (六情諸根悉轉為善)
Date: January.17. 2017

“For a long time, sentient beings have been transformed by the Buddha’s skillful Dharma, which planted the causes and conditions of the path to Buddhahood. Throughout this time, they mutually plant seeds. Then the Buddha used other skillful means to help reveal the supreme meaning. As [causes and conditions] have matured, today flowers rain down and the earth quakes.”

“For a long time, sentient beings have been transformed by the Buddha’s skillful Dharma.” How long is a long time? It is incalculable. For dust-inked kalpas, for a very long period, for a very long time, we have been transformed by the Buddha’s love. For a very long time, the Buddha has “transformed [us] by skillful Dharma.” He used these skill means to transform sentient beings. When the myriad sentient beings are led astray by one thought of ignorance, they transmigrate in the Five Realms and four forms of birth. The Buddha had compassion for sentient beings; He could not bear for a single sentient being to be lost. He continually looked for them, hoping to bring them all back, and used all kinds of methods to teach them. Isn’t this the Buddha’s great compassion?

His compassion and wisdom were in harmony. He worked very hard for sentient beings; He was willing to come to this Saha World, the world of endurance. It is the place where the Five Destinies coexist, truly a very complicated place. Sentient beings are stubborn and hard to train.

It is only with a Buddha’s mercy that He, since distant kalpas, has never abandoned us. We sentient beings must all be very grateful to Him. The Buddha taught us by transforming us with skillful Dharma. This is because of sentient beings’ capabilities; we are stubborn and have dull capabilities. So, He must use His patience and compassion to adapt to sentient beings’ capabilities. With skillful means, He tirelessly guides us.

The Buddha truly works so hard. So, He “planted the causes and conditions of the path to Buddhahood.” He used all kinds of methods to give us the causes and conditions to encounter the Buddha-Dharma, because sentient beings face so much suffering, all different kinds of sufferings. So, the Buddha leaves no one behind; with all beings, if they have the causes and conditions, He will transform them. If they are suffering, He will save them. In this way, He seizes the causes and conditions and uses all kinds of methods.

For example, many natural disasters occur in the world, and people’s minds are out of balance. The Buddha still tries to find ways to relieve suffering, to enable sentient beings to feel settled, peaceful and happy. This is the Buddha’s love, [which He exercised] for many lifetimes, starting dust-inked kalpas ago. He went through countless numbers of increasing and decreasing kalpas. An increasing and a decreasing kalpa is the period of time for everything to go through formation, existence, decay and disappearance. No one knows how many worlds have gone through formation, existence, decay and disappearance while the Buddha still continuously returns. He has journeyed through this world where the Five Destinies coexist, has lived through birth, aging, illness and death. Lifetime after lifetime, He lived through the world’s decay and disappearance. He did this constantly; it was truly taxing. He returned again and again; over this long time, the Buddha constantly seized the causes and conditions. Whenever sentient beings experienced suffering, He would save and transform them. “Having relieved them of their suffering, [He] then expounds the Dharma for them.” Once sentient beings are settled, once they can feel this way, He will begin to expound the Dharma for them. He has been doing this for many lifetimes; this is “planting the causes and conditions of the path to Buddhahood.”

We must truly learn from the Buddha how to seize the opportunities. No matter what the suffering is, no matter what country, no matter what religion or ethnicity the people, we make no distinctions; after all they are human beings. Along with the changing of the times, it is inevitable that countries, ethnicities, people and religions will all be constantly changing.

The Buddha-Dharma is everlasting, and our Buddha-nature does not change. So, regardless of the religion, ethnicity or country, it is always the same; all places in this world and throughout the Three Realms are the places where the Buddha wished to transform people and teach.

So, the Buddha is called the guiding teacher of the Three Realms and the kind father of the four kinds of beings. We must have an open and spacious mind to learn the Buddha’s compassion. Thus we “plant [seeds of] the path to Buddhahood.” As long as we do not form attachments, regardless of where the suffering occurs or what people’s religions are, we will approach them and serve as un-summoned teachers. Even if they only see things from their religion, “This is my Lord, my God, my…” and so on, we still behave in the same manner. As long as they are human beings, we give to help them. We do not discriminate against any religion.

Therefore, we use all kinds of paths to Buddhahood so they can feel that we make no distinctions between religions. In the same way, we want them to have the causes and conditions to be able to receive [our help] with joy, without any divisions between religions. Then they will slowly be able to feel the fundamental love within human nature. This fundamental love is everyone’s pure intrinsic Buddha-nature. This nature of True Suchness, this pure love, does not discriminate. It is sentient begins who discriminate and thus create chaos, religious conflict and struggles between peoples, making the world very complicated.

So, we absolutely must “plant the [causes for the] path to Buddhahood.” As un-summoned teachers, we proactively give to others with love. Theses causes and conditions have existed since Beginningless Time. Throughout this time, starting from before Beginningless Time, it has been like this and continues to be so today. Throughout this time, the seeds that are planted will take a very long time to cultivate. Of those who listen, speak or spread the Dharma, the most important is the one who walks the path and applies the teachings. Once we accept the Buddha-Dharma, we must put the teachings into practice by giving. Just do it. If it is the right thing to do, we should just do it. As long as sentient beings are suffering, we do not discriminate; we go to help. We relieve sentient beings’ suffering and help them settle their body and mind, help them feel safe and improve their lives. This is our goal.

Yesterday, there was a group of admirable visitors who came here from Turkey. They came on behalf of the Syrian refugees. So many of them, around three million, have fled their country and gone to Turkey. Only one million-plus were officially recognized. Those that were not recognized were still allowed to enter this country. They are considered to be illegal refugees living in Turkey. But as refugees flow across the borders and continue pouring into capital, the [government] still uses a broad mind to accept these people that are from another country, because they are truly suffering after fleeing from manmade disaster. They come to Istanbul, which is Turkey’s capital. These people are all very highly educated, with high status [in society].

Now as refugees, they bring their whole family to the capital, hoping to settle down with their family safely to raise their children. They are good people and obey the law. But they need to make a living. They cannot work because working is against the law [for illegal refugees]. But child labor is allowed; children as young as seven work as laborers.
They work to produce crafts and such. The money they make supports the family. However, the parents still hope that their children can go to school. But the children must go to work, otherwise the family cannot get by.

Some families are a couple with seven or eight children, a family of ten. They often live in dilapidated housing. Some are living in cellars that are already growing mold while the water continues to seep in. They are living in these kinds of environments. What about those living on the bare ground? Whatever simple objects they put up for shelter are already falling apart.

Previous, they had education and social standing. Now, these families of almost ten, or families of seven or eight or those of five or six or more people, are all living in these conditions. How can they survive? After they fled, they were left with nothing and rely on the children to work for a living. We saw pictures of children as young as seven have to work, along with eight, nine, ten or eleven-year-olds. No wonder when they spoke of these children and their situation, all these grown men [were moved to tears]. There was a director of education, a deputy mayor, Professor Cuma, Mr. Faisal Hu and his wife; they all came back. As they recounted these stories of the refugees’ environment, they began to cry when they reached this point. But they continually speak of their gratitude. They are grateful to Taiwan and Tzu Chi, grateful to so many Tzu Chi volunteers, because during the time they were in Turkey, they saw the suffering of these refugees. It was truly heartbreaking. This is especially true in regards to children’s educational difficulties.

So, they helped them. Because Mr. Hu and Professor Cuma went to find the director of education and the deputy mayor, they had already found a ray of hope. They negotiated for a school to give them access to its facilities during the afternoons for these children to go to school and get a diploma. Over 500 children were able to officially attend school. They would attend school in the afternoon. But there were still another 300 children. In trying to look after them, the space that could accommodate them was a tutoring center, an afterschool tutoring program.

I asked, “Does this tutoring center give academic diplomas?” They said, “No. They can only receive and education for basic literacy. They cannot get a diploma.” It was just a basic literacy program. Why is it like this? It is as I just said; children between the ages of seven and eleven can only get tutoring for basic literacy. “Why can’t they go to school? It is because their family needs them to work.” When he said this he started to cry. It really is such suffering!

Of course, we have much hope for them, and our heart goes out to them. How many children are there like this? In the Istanbul area alone, they know that there are tens of thousands of school-age children. But the space they have now is only able to accommodate this many; only 500-plus can officially attend school. There are still another 300-plus who can only be accommodated by a tutoring class. They are hoping for another 2000 to receive assistance, because these children are truly very pitiable. They also felt that if they did not receive an education, they really would have no hope at all. It is not that these adults refused to work. The environment created this situation. But they still have to survive.

So, we need to find a way to supplement the family’s income so we can strive for these children to have the chance to get an education. Thus, when speaking of this yesterday, they continually expressed their gratitude. I do not know how many times they said they are grateful to Taiwan, grateful to Tzu Chi. They are grateful to the Tzu Chi volunteers. They spoke on behalf of the refugees to express their gratitude toward Tzu Chi. Every sentence was so sincere.

But they have their own religious beliefs; they have such respect for the God of their religion. You can feel their [attitude] toward their god; their first words are for [Allah’s] grace. But they are grateful to Tzu Chi. I expressed, “While Tzu Chi is a Buddhist [foundation], we are open when it comes to religious belief. We do not discriminate based on religion. If any human beings are suffering, we treat them with sincere love. We give to others with sincere love.” I am sure that the Buddha also had this mindset. He did not reject any religion or ethnicity. He treated everyone the same. For everyone in the world, He had the spirit of being the guiding teacher of the Three Realms; He had the compassion to be the kind father of the four kinds of beings. He could not bear for sentient being to suffer.

This is extended practice, practice with nothing further, uninterrupted practice and practice with reverence. We have respect for any religion, respect for any ethnicity or any country. We use the Six Perfections and the Four Practices, putting the teachings into action. So, we “plant the causes and conditions of the path to Buddhahood. Throughout this time” means from the beginning until now, when we are able to meet again. Your causes and conditions and ours, everyone’s causes and conditions, allowed us to, throughout this long time, encounter each other and meet each other, to share the same resolve, same mission, same path and same spiritual practice. “Throughout this time, they mutually plant seeds.

“Then the Buddha used other skillful means to help reveal the supreme meaning.” The Buddha came to this world using various means like this to teach and lead us so that we will know what we should do. He used all kinds of skillful means, and in the end He revealed this Dharma, the supreme meaning, which is to walk the Bodhisattva-path. This is the True Dharma. Skillful means will eventually return to the True Dharma.

The True Dharma is to go among people, create good affinities and benefit others. By going among people and seeing the afflictions and ignorance of sentient beings, we will be able to experience, comprehend and thus transform afflictions into Bodhi. With all these kinds of methods, we use the supreme meaning, the most essential, to teach people in this world. This can help us develop our own wisdom-life as well as help sentient beings.

So, “As [causes and conditions] had matured, today flowers rain down and the earth quakes.” For a very long time, since dust-inked kalpas before, the Buddha has undergone this process. As the world went through formation, existence, decay and disappearance again and again, whatever the karmic forces of sentient beings, the Buddha still continually followed them. In this Saha World, the place where the Five Destinies coexist, in the Three Realms, He delivered sentient beings.

So, each time causes and conditions matured, it would be like this moment. Whether Great Unhindered Wisdom Superior Buddha or Sakyamuni Buddha, when They attain Buddhahood, “Flowers rain down and the earth quakes.” This is the most moving moment. Flowers rained down and the earth moved. This is the true meaning. Those truly moved will take it in. The earth shook; there are many types of quaking. When the Bodhisattva descended from Tusita Heaven to Jambudvipa, that was [one of the] six times the earth shook. The earth shook six times.

This is the first. The Bodhisattva was in Tusita Heaven’s palace, the Bodhisattva’s spiritual training ground. Every Buddha who comes to the Saha World, which is Jambudvipa, must first [spend time] in Tusita Heaven; the Bodhisattva must be trained in how to come to this world.

So, this is “descending from Tusita Heaven” the Buddha descended to Jambudvipa at the time for Him to enter the womb. I believe that in the moment when Lady Maya became pregnant, at the moment of Him entering the womb, the earth must have shook. The earth and heavens shook as He entered the womb. The earth and heavens shook again when He was born. Next was when He became a monastic, when He attained perfect enlightenment, when He turned the Dharma-wheel and when He entered Parinirvana. There are the six kinds [of quaking], entering the womb, birth, entering monastic life, attaining perfect enlightenment, turning the Dharma-wheel and entering Parinirvana. These were the great events of the Buddha’s life in his world. So, “This is called a great quake.”

Thus, “Flowers rain down and the earth quakes.” During these six times, there was a type of peaceful shaking, not the kind that harms people. We often encounter earthquakes, but after a period of quaking, everything is over and it is peaceful again. It is this type of quaking.

The previous sutra passage begins by saying, “The World-Honored One knows sentient beings and the thoughts we have in the depths of our hearts. You also know the paths we practice and know the strength of our wisdom as well as our desires, delights, the blessings we cultivated and our deeds and karma from previous lives. Since the World-Honored One knows them all, please turn the supreme wheel.”

The World-Honored One has attained Buddhahood; He expounded the Dharma and understood all of sentient beings’ different capabilities. He understood the past karma of sentient beings, the causes and conditions of their past lives. He understood whether in their past lives they created good or evil karma. The Buddha understood it all. So, He used Dharma, adapting the teachings to our capabilities to patiently guide and teach us.

The next sutra passage states, “The Buddha told all the bhiksus, ‘When Great Unhindered Wisdom Superior Buddha attained Anuttara-amyak-sambodhi, 500 trillion Buddha-world in the ten directions quaked in six different ways.’”

The Buddha, Great Unhindered Wisdom Superior Buddha, had already attained perfect enlightenment, supreme, universal and perfect enlightenment. At that time, [He] “sat for ten small kalpas,” such a long time, until finally compassion and wisdom were perfected. His great perfect mirror wisdom appeared. At this time, It was as if a great mirror was already shining in every direction, illuminating all in this way.

So, “500 trillion Buddha-worlds in the ten directions quaked in six different ways.” These were other worlds, not only this Saha World, not only the Three Realms. In each of the ten directions, there were 500 trillion Buddha-worlds that all experienced these six kinds of quaking. Clearly, when this Buddha was born, every Buddha-world shook. Just what kind of quaking was this? We must be mindful; this is a principle.

So, “The Buddha told all the bhiksus, ‘When Great Unhindered Wisdom Superior Buddha attained Anuttara-samyak-sambodhi,’” meaning, “This perfect Bodhi returns to non-attainment. The attainment spoken of today is the attainment of non-attainment. ”

Speaking of principles, the nature of principles, principles are without substance or appearance. This is what I constantly tell everyone. In the past, we continually sought the principles. When do we find them? Actually, they are within our mind. The nature of True Suchness in our mind is without form and without substance. But we sentient beings are in a state of confusion. We all live in the world as unenlightened beings. We spend our lives this way, in a state of confusion. But as we engage in spiritual practice, we seek the principles. How do we inspire everyone to come together with the principles? What method should we use? Of course, we spiritual practitioners understand the principles. So, where are we lacking? As I have continually said, compassion and wisdom; we must exercise compassion and wisdom together. Both of them must come together in order for us to truly be in accord with the minds of sentient beings.

Sentient beings’ minds are formless and intangible. What method do we use to inspire sentient beings? This Dharma, this method. So, we must have “this perfect Bodhi.” This perfect Bodhi is thorough understanding. “[This] returns to non-attainment.” When it all comes back in the end, there is nothing there, it is simply thorough understanding. What kind of appearances is there to see? There is no appearance. So, “[This] returns to non-attainment.”

The attainment spoken of today is the attainment of non-attainment. Truly, He finally reached the thorough understanding of the intangible principles. He completely and thoroughly understood His awakened nature’ Because of this, “The 500 trillion Buddha-worlds in the ten directions [all shook].” “By grasping one truth, He understood all truths.” In the 500 trillion Buddha-worlds in the ten directions, He understood all the principles completely. All Buddhas share the same path. Then this teaching can make a further analogy.

“The 500 trillion Buddha-worlds in the ten directions” are an analogy for the Five Realms. We all know that the Five Realms are the heaven, human, hell, hungry ghost and animal realms. They are all within this world. Aside from all those Buddha-worlds, this also includes the Five Realms. “The 500 trillion [worlds] indicate that when Buddhas appear in the world, everything in the ten directions and Five Realms will quake as they receive His light and benefit.”

As long as this world has someone who is attaining Buddhahood, naturally the light of the principles will shine throughout the Five Realms. The hell, hungry ghost and animal [realms] can likewise receive the light of the principles. So, they “receive His light and benefit.” Where there are principles, there is light. If there are no principles, there will be manmade calamities and natural disasters. So, only the principles can balance the macrocosm and the microcosm.

If we lose the principles, naturally we will also lose this balance. Nowadays we talk about climate imbalance. Our weather patterns are becoming unusual; this is due to our morality, our lives in this world, going off track. So, this has created the greenhouse effect, and our weather patterns have become abnormal. Balance has already been lost. So, with principles, both the macrocosm and the microcosm can be in balance and harmonious. This is a healthy state. This is the light of the principles.

With principles, hell can also be illuminated, and [people in hell] can attain the principles. Similarly, humans can also receive this. Where is hell? It is in this world. As we carry out our humanitarian work, we can often see [those] whose lives seem to be in hell, just as we spoke of earlier with the [volunteers] who returned from Turkey. They described some who are homeless. Some people are near the borders, while some are in the city, [living] in dark corners of the city. If the principles of humanity were followed, there would not be situations like this, where people are forced to live their lives in a living hell. It would not be like this.

So, this is why I say that the principles are very important in the world. Thus, the principles must be thoroughly understood. All Buddhas share the same path. The light of the principles can also benefit those in a state of suffering.

[Worlds] quaked in six different ways: The ground represents the essence of the mind. When good thoughts begin to stir, among the consciousnesses of feeling of the Six Roots, they are of the mind-consciousness. Thus the essence has this name, and the six consciousnesses of the roots will all turn toward goodness.

[Worlds] quaked in six different ways. “The ground represents the essence of the mind.” It is the ground of our mind that quakes. It does not have to be a great quake. When the Buddha entered the womb, everyone in the country rejoiced that Lady Maya was pregnant. “In our country, the king will have a descendent who will one day rule the kingdom.” When people heard that the queen was pregnant, they all rejoiced; this is the essence of the mind. The essence of the mind leapt and quaked. “Good thoughts begin to stir.” We also often hear in the Buddhist sutras that when children were born, [parents] would bring them to a fortune teller. They would be asked, “When you became pregnant, were there any unusual signs?”
“Yes, the mother became so much kinder. The mother became much wiser, etc..”

For some, after they became pregnant, the mother became very impatient and had many unwholesome thoughts. This is known as a negative birth. When the mother is much wiser, with more wisdom and kind thoughts, this is a positive birth. Such fortune can be determined from her pregnancy. This is also fetal education. During pregnancy, the mother’s mind is connected to her child, so these kinds of signs appear.

So, “when good thoughts begin to stir can mean when the Buddha was born, the nation and everyone in it rejoiced. From the pregnancy, they all were full of hope and joy. At the time of His birth, everyone also rejoiced. So, “Among the consciousnesses of feeling of the Six Roots, they are of the mind-consciousness.” This is speaking of the six kinds of quaking. We have the Six Roots [sense organs]. All six have consciousness of feeling. The eyes can see form. Whether we are happy or sad, our body can sense it. When it is hot, we sweat; it is so uncomfortable. Or if we have air conditioning, it feels so comfortable! We will not sweat; it is very comfortable. This is what happens when our Six Roots encounter external conditions. This is “the consciousnesses of feeling of the Six Roots.” This is the mental state we encounter, the consciousnesses of feeling.

So, we have six types of consciousness of feeling. “Thus the essence has this name, and the Six Consciousness of the Roots will all turn toward goodness.” When the prince was in the womb, then born, everyone rejoiced. “The Six Consciousness of the Roots all turn toward goodness.” This is a type of analogy.

The mind-root connects with mental phenomena, while the other five Roots give rise to the consciousnesses of feeling. Thus it is from the fruit that arises that the name is given of the consciousnesses of feeling of the Six Roots.

“The mind-root connects with mental phenomena.” The mind-root [perceives] mental phenomenon, “while the other five Roots give rise to the consciousnesses of feeling.” Our mind-root is our mind’s consciousness. This mind is intangible and formless; it perceives through our sensory nerves but it is intangible and formless. It can sense cold and hot, hard and soft, happiness or so on. These are what it sense. Whenever we move or express emotions such as crying and laughter, or anything else, these all come from the workings of the mind and how we connect with extra conditions. This is the consciousness of feeling. The mind encounters something and brings it in. We said before that the Five Consciousness are like a camera; all the images are taken into the mind, before they arrive at the [sixth] consciousness, which makes plans and creates [karma]. “That which I love” is in our mind-consciousness; it is our mind and our feeling. “That which love” always kept in our mind. Once it is in our mind, we think of ways to attain it. This is our [sixth] consciousness beginning to plan and create [karma]. Whether good or evil, after we take action, the result is stored in the eighth consciousness. But here it only speaks of Six Consciousness, the Six Roots and Six Dusts, how our mind and consciousness interact. “It is from the mind that the fruit arises, thus it is called the consciousness of feeling of the Six Roots.”

All Six Roots are present when we are born. When we are born, we cry, kick our feet, wave our arms around, etc.. In this way, we grow up with all six of our consciousness of feeling present.

The world is what responds to sentient beings’ common appearance. We are obstructed and unable to connect because we are unyielding and difficult to move.

“The world is what responds to sentient beings’ common appearance.” This world, and all Buddha-worlds, are the worlds that appear in response to the common [appearance] of we sentient beings. In our Saha World, we sentient beings all experience the things on this planet together. This world has its weather; spring, summer, autumn and winter cycle in this world this way. Now our macrocosm faces climate change that creates disasters. Everyone in the world can feel this.

So, everyone in this world is [experiencing] this karma of circumstantial and direct retributions. This is the place we [are living] in. So, it “responds to [our] common appearance.” We are obstructed and unable to connect. This is “because we are unyielding and difficult to move.” How can we transform this world, transform evil into good? Sentient beings really do have a stubborn mind. So, we have many obstacles and much ignorance. This is being stubborn and hard to train. So, “We are unyielding and hard to move. We obstruct our own original source of wisdom.” Originally, we all intrinsically have a nature of True Suchness. We are our obstacles, obstructing our original source of wisdom.

We obstruct our own original wisdom. Thus all Buddhas, when attaining Buddhahood, will first move the ground of sentient beings, which is difficult to move. This means They destroy ignorance and reveal the light of wisdom.

It is because we are all together in this world, living together where the Five Destinies coexist, that our minds are continually reproducing ignorance. So, we have many obstacles. We do not thoroughly understand the principles. Thus, it is sentient beings’ stubbornness that makes it difficult to receive the principles. This is “because we are unyielding and difficult to move;” this type of stubborn mind is very difficult to transform. We ourselves obstruct our own wisdom.

“Thus all Buddhas, when attaining Buddhahood…” All Buddhas must come to this world to attain Buddhahood. Before attaining Buddhahood, They “will first move the ground of sentient beings, which is difficult to move.” Sentient beings’ minds must first be moved to help sentient beings move and respond. This means they “destroy ignorance and reveal the light of wisdom.” This is the six kinds of quaking. The ground quakes at the birth of a Buddha. We just spoke those “six kinds [of quaking],” entering the womb, birth, becoming a monastic, attaining Buddhahood, turning the Dharma-wheel and entering Parinirvana. “When the ground quakes is actually talking about our minds. We humans are like [infants], and this is like an infant rocking in a cradle. Actually, this is a very peaceful movement. It is not the quaking of disaster. As for these six kinds of quaking, only those with the power of the heavenly eye will be able to experience this.

In summary, this quaking is when people are moved; we are truly moved from essence of our mind. With the ignorance of sentient beings, how can we receive the true principles? The true principles are light; when the shine, the world can be in balance. So, as Buddhist practitioners, we must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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20170117《靜思妙蓮華》六情諸根悉轉為善 (第1003集) (法華經•化城喻品第七)
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