首頁首頁  日曆日曆  相冊相冊  常見問題常見問題  會員群組會員群組  會員註冊會員註冊  登入  

分享 | 
 

 20170120《靜思妙蓮華》大覺光照梵天 (第1006集) (法華經•化城喻品第七)

上一篇主題 下一篇主題 向下 
發表人內容
月亮
版主
版主
avatar

文章總數 : 17586
年齡 : 63
來自 : 台中
威望 : 1626
注冊日期 : 2009-01-11

發表主題: 20170120《靜思妙蓮華》大覺光照梵天 (第1006集) (法華經•化城喻品第七)    周五 1月 20, 2017 4:43 am

20170120《靜思妙蓮華》大覺光照梵天 (第1006集)
(法華經•
化城喻品

 
眾生根器淺薄,佛隨其所欲樂,稱機分別而說,先令生歡喜心;觀眾生宿行因,為說令生正信,普施增長善根。
又其國界諸天宮殿,乃至梵宮,六種震動,大光普照,遍滿世界,勝諸天光。《法華經化城喻品第七
爾時,東方五百萬億諸國土中梵天宮殿,光明照曜,倍於常明。《法華經化城喻品第七
爾時東方五百萬億諸國土中梵天宮殿:所震動處,梵天之宮。通常指大梵天王,名尸棄。亦名尸棄大梵,深信正法,每逢有佛出世,必定前來請轉法輪。
光明照曜,倍於常明:佛大覺之光所照,倍勝餘光。
光明照曜,倍於常明:即真諦一實乘法之光。言倍者,佛光乃清淨無漏,倍於有漏之光。
諸梵天王各作是念:今者宮殿光明,昔所未有,以何因緣而現此相?是時,諸梵天王即各相詣,共議此事。《法華經化城喻品第七
諸梵天王各作是念,今者宮殿光明,昔所未有:諸梵天王,即上五百萬億。諸宮殿光,昔未曾見,不知何緣有此瑞相。
是時諸梵天王即各相詣,共議此事:諸天互相共論瑞相。
 
【證嚴上人開示】

「眾生根器淺薄,佛隨其所欲樂,稱機分別而說,先令生歡喜心;觀眾生宿行因,為說令生正信,普施增長善根。」
 
眾生根器淺薄
佛隨其所欲樂
稱機分別而說
先令生歡喜心
觀眾生宿行因
為說令生正信
普施增長善根
 
用心來體會,這些道理應該清楚了。眾生的根機確實很淺薄,人人現在因為煩惱多,所以根機很淺,雖然有很好的法,就難啊,難以入心,因為無明煩惱厚又重,所以法要入心,不容易啊!堪嘆人性根機淺薄,煩惱不斷消退求法的心,有法來,煩惱就浮上來,往往煩惱就掩過了法,所以我們的根機就是一直那麼淺、那麼薄。
 
所以佛陀很辛苦,累生累世,塵點劫這麼長的時間,隨著眾生不斷來人間,隨順眾生的根機,不斷設法教化。所以「佛隨其所欲樂」,眾生的根機到底需要怎樣,才能法讓他入心呢?這是累生世,佛發菩薩心時,修行,一直要如何為眾生付出的心,一直就是「稱機分別而說」,看眾生是什麼樣的根機,他就是稱眾生的意,隨眾生的根機說法。很辛苦啊!
 
千千萬萬眾生,根機、習氣都不同,要如何能適應,所有的眾生所想要的,所想要聽,所能接受、能入心,真的是不容易啊!所以只好「先令生歡喜心」。要與眾生結好緣,先要讓眾生起歡喜心,才有辦法去接近眾生,這就是要塵點劫的時間,長時間,不斷去適應眾生。只為了一項,「為說令生正信」,希望能說法投機,眾生能生起信心。
 
這不惜一切,「普施增長善根」。光是為了要適應眾生的根機,就要用這麼長久的時間,希望眾生能生起歡喜心來接受佛法,希望眾生能生起信心,希望眾生能增長善根,所以他要適應,要「觀眾生宿行因」,要知道眾生過去所修、所行的因。這就是菩薩長時間在六道中,為了要度眾生,很辛苦啊!
 
所以釋迦牟尼佛,一直到了因緣成熟,他的願就是在娑婆世界成佛。過去已經塵點劫結這麼多緣了,因緣成熟了,就是在五濁惡世,這個娑婆世界,五趣雜居,眾生剛強難調伏,卻是佛陀慈悲,選擇在這樣的地方,在這樣的時代、這樣的空間,他的依報就在娑婆世界。好不容易修行,五年參訪、六年苦行,一直到三七日中靜思惟,這段時間,千千萬萬的辛苦!
 
在三七日間的思惟,要如何來度眾生,利益一切眾生。這個念頭一起,就很多的魔軍,煩惱、無明現前,他用他堅定的清淨心,一一、一一來降伏。這也是一段很長,心境的降伏。總是這些心境,魔幻就這樣幻化了,再回歸一片清淨,寂然清澄,恍然大悟,與天星會合,覺悟了。
 
這分覺悟的心好好來觀察,天下眾生要如何來化度。經過了一番的觀察,眾生真正還是那麼剛強,還是這麼的難調伏,要用什麼方法來調伏他呢?一度想起了這麼的困難,這實在是難教化的眾生,很剛強,因為他們的根機很淺薄,又是煩惱、無明惑,覆蔽了,剛強難調伏,要怎麼教他們呢?所以起了一個念頭,不如就取入滅。
 
這是佛成道之後,有一段很掙扎,要如何度眾生的那個心思,觀察眾生的根機是這麼鈍劣,這麼,根機這麼淺薄,所以很難調伏。那時候有起了一個念頭,不如取入滅,想要滅度。
 
在這個時候,忽然間,梵天王就出現了,梵天王就是出現在佛的面前,而且用很虔誠的心來頂禮,禮足,而且合掌,請佛住世,甚至請佛說法。就這樣說:「佛好不容易已經成佛了,世間要能(有)一尊佛,是多麼困難啊!佛陀既然已成佛,已覺悟了,眾生還未度,如何能取入滅度呢?千萬不可啊!希望佛陀要住世度眾生。」
 
佛陀就回答說:「眾生之類真的是塵垢所蔽,塵垢無明煩惱惑重,即使要向他們說法,真的很困難,因為這些眾生,觀察起來,慧心,就是慧根很淺薄啊!若是我再住世下去,要來度這些眾生,困難重重啊,徒勞無功,困難啊!」
 
這個時候,梵天王他再次再懇求,頂禮,虔誠再向佛祈求,「佛陀啊!您現在法海已滿了,您現在應該正是要說法,來度眾生的時刻,怎麼能在這個候就取入滅呢?應該要好好對現在的眾生,因緣是成熟,雖然眾生根機淺薄,但是佛陀您與眾生的因緣,也已經成熟。難得法海已滿,法幢已立,應該要趕快化度眾生的時候,希望佛把握因緣為眾生說法。」
 
佛陀就說:「這麼難調伏,到底是能影響多少?實在對這些眾生的無明,慧根淺薄,真的是很難。」梵天王又向佛這樣說,「佛啊,您難道忘了,您塵點劫以來,累生累世為眾生發願,您修行要度眾生,您的犧牲,生生世世,不顧一切捨身修行,只是為了一期要求真理。您已經累生累世犧牲您的財物,犧牲您最親愛的人,犧牲您的身體,累生累世,很多生世,無法算計,都是為眾生而犧牲。好不容易現在因緣成熟的現在,您竟然要放棄嗎?」
 
「我再想想。」
 
梵天王就再接下去說,記得有一生世,您身為國王,領導天下,權威一世。您的嬪妃、您的大臣、您的人民,一切都是這麼的服貼您,這麼的尊重您。您覺得,像這樣,雖然人民大家這麼的,尊重國王一人,但是我能用什麼來回饋人民?能用什麼來讓人民是永恆的樂?不是一生世的富,希望能夠永生的樂。這是,國王心想,唯有真理,真理才能讓人民永恆的快樂,不是物質充足的快樂,我應該要求法。
 
那時候,這位國王,就貼出了告示,只要有人願意,有真理來告訴我,哪怕是一小句的真理,我都願意付出一切。這個告示一貼出去,有天人想試試看,難道真的這位國王這麼無私,為了求微妙的法,願意捨棄一切,願意付出一切嗎?他就來揭告示,也來見國王。
 
國王看到這個人,真的用心,但是那個形貌很難看,頭髮是紅色的,全都是直的,而且臉是青色的,眼睛是血紅色,好像不像人的人,像這樣的人來揭告示,到底他有什麼妙法呢?很多大臣認為這是沒有法的人,為什麼國王一直希望要求真理,在這個人的身上,有什麼真理好求嗎?
 
不過,國王告示貼出去了,不論是什麼人,只要能(提出)真理出來,他,任他所祈求,他都願意付出。所以他就說:「還是讓他說出真理!」這位天人化身的人,他就向國王說,「我不是人,我是夜叉,我有真理,我要向國王說。」國王就說:「夜叉有真理?到底你的真理,你可以說出來,不論你求什麼,我就是什麼給你。」「真的嗎?國王,我所提出要求的,你不後悔嗎?」「不後悔,只要是真理,你所求的,我滿足你的願。」
 
這夜叉說:「我肚子很餓,我需要你最愛的王妃、你最疼惜的太子,我需要他們來讓我吃,我肚子餓,我所興趣吃的是你的王妃、是你的太子。」國王想:「王妃、太子,雖然是我心愛,但是我的愛是天下眾生,如何才能讓眾生,得到永恆的快樂。人生本來就有老、病、死,就犧牲我最愛!」
 
那時候,大臣大家聽到了,覺得國王說出來的話,沒有不付出的,所以大家趕快來向國王叩求,來叩頭,來求,大家都哭了,「不可啊!國王,您最心愛的,您的愛妃、您的太子,怎麼可以為了給人民的真理,您這樣犧牲呢?千萬不可啊!」
 
卻是國王就說:「已說出去的話,只要為真理,獻給人民,我想這也應該付出。」就這樣,把他的王妃、他的太子真的送給夜叉吞食。這當中,夜叉吃飽,填飽了肚子,夜叉也真的將這句偈說出來了,「一切行無常,生者皆有苦,五陰空無相,無有我我所。」只說了這四句,國王聽了,每一句他都很用心,筆寫,寫下來,看到這四句,他的心好像完全覺悟了。
 
「一切行無常,生者皆有苦,五陰空無相,無有我我所。」世間到底什麼是我的?什麼是我所擁有,永恆的呢?沒有。這是真正的法啊!就趕快將字寫好之後,拿給大家,說:「每個地方,趕快去布達,這就是真理,這就是妙用,人人用心在這四句偈,大家用心依教奉行。」夜叉看到國王這麼虔誠,所得到的法喜,這位夜叉化成了天人,王妃、太子依然存在。
 
梵天王就向釋迦佛說:「過去您發這麼大的願,連您最心愛的愛妃、太子,您都願意奉獻給夜叉吞食,只是為了一個真理,為了要度眾生,去求真理。所有的因行,塵點劫以來,您所修的行已經成熟了,現在已經覺悟了。天下間要能有一尊佛出世,很不容易,您在塵點劫以來所修的行,現在已經圓滿了,您應該要為天下眾生說法。」這個時候,諸天都湧現,大家求釋迦佛說法、轉法輪。
 
這是佛成道的境界,那個時候為諸天說法,三七日的時間內,他的心境,佛陀的心境,在靜坐當中降魔,降伏魔軍,然後觀察眾生的因緣,考慮要如何來教育。「一念心起,眾生剛強難調伏,不如取入涅槃。」梵天王出現,來說過去佛陀塵點劫(前),很多很多的故事其中之一。佛陀其實,這只是要現一個境界,華嚴海會,在佛陀成正覺,這麼莊嚴的境界,是諸天湧現出來,這是一個境界,(在)佛陀成佛那個時候。
 
所以說,每一尊佛出現人間,就是諸天護法,尤其梵天王他所擁護的法,希望正法住世,但是就是很難得遇佛出世。所以,在大通智勝佛,坐道場十小劫,同樣也是諸天護法,成佛時,同樣梵天王請轉法輪,這佛佛道同。所以說,成佛是要經過很長久的時間,是要經過很多,受了考驗才有辦法堅定信心,要不然眾生,我們都是眾生之一,根機淺薄,必定我們要如何鍛鍊,我們的根機堅定。
 
前面的經文說,「又其國界諸天宮殿,乃至梵宮,六種震動,大光普照,遍滿世界,勝諸天光。」
 
又其國界
諸天宮殿
乃至梵宮
六種震動
大光普照
遍滿世界
勝諸天光
《法華經化城喻品第七
 
這時候成佛時,那個景象就是發光,「六種震動」,連梵宮殿,就是梵天,梵天是清淨,好樂佛法的梵天王,全都來護佛法,來請佛轉法輪。
 
接下來這段(經)文說,「爾時,東方五百萬億諸國土中梵天宮殿,光明照曜,倍於常明。」
 
爾時
東方五百萬億
諸國土中
梵天宮殿
光明照曜
倍於常明
《法華經化城喻品第七
 
前面也說,佛光一照,黑暗的地方忽然有光,突然人與人互相相見,我們昨天說過了。確實,所照的境界很遠,東方五百萬億,諸國土中的梵天宮殿,這是多麼長、多麼遠啊!這不是算幾劫,用我們現在的數字,應該說是幾萬光年,那個遙遠遙遠的地方,不是時間,是距離的長,空間,那個光能照及的空間,是很長、很廣,五百萬億這麼廣的距離,全都感應到佛成佛了,感應到佛的佛光照耀了,所以五百萬億諸國土中的,梵天宮殿都震動了。
 
我們昨天說,有緣就有所感,無緣,近在身邊也無所感。因為諸佛,佛佛道同,每一尊佛都是一心志,所以娑婆世界的佛,已經是成佛了,所以這個心志震撼,震動。尤其是梵天好樂正法,所以就是這麼長、這麼遠,無法去算計測量的空間距離,都是震動起來,也受到光照。
 
爾時東方五百萬億
諸國土中
梵天宮殿:
所震動處
梵天之宮
通常指大梵天王
名尸棄
亦名尸棄大梵
深信正法
每逢有佛出世
必定前來
請轉法輪
 
所以梵天王,就是名叫做「尸棄」。我們剛才說,梵天王來娑婆世界請佛轉法輪,就是這位梵天王,名叫做「尸棄大梵」。他是深信正法,他是護法,每逢有佛出世,必定前來請轉法輪。
 
因為梵天王壽命很長,說塵點劫以前,原來就已經梵天王,娑婆世界之王。他不是如我們,三百六十五天為一年,人壽在幾十歲,上百歲的人很少。我們人間就是幾千世、幾萬世,說劫的時間,我們經過了多少劫;梵天人壽長,梵天時間長,所以世間,娑婆世界,多少佛出世,梵天王還是擁護正法。所以每一尊佛出世,梵天王都來護法,所以梵天宮殿震動,梵天王也來了。
 
光明照曜
倍於常明:
佛大覺之光所照
倍勝餘光
 
所以「光明照曜,倍於常明」。不只是震動,也是發光。
 
「佛大覺之光所照,倍勝餘光」。佛的智慧之光,這是永恆的,不是如太陽的光。太陽的光,我們在人間還有把它障礙著的,太陽照不到的地方。地球在轉,也有一年到頭,太陽照不到的國家。
 
美國的某一個地方,半年的時間都沒有陽光,照不到。因為地球依軌道在轉,有時候也有太陽照不到的地方也有。也有,若是地球轉到,那個地方大半年都沒有夜晚,都是白天。這在人間的地球上,都有日光照不到的,何況是在幽冥的地方,何況是山擋住,這邊山、那邊山,東起西落,同樣照不到的地方。
 
但是佛的智慧,什麼都障礙不了他。真理永恆,只要眾生的心能打開,真正將法吸收,與自己的真如本性會合,這樣,這種引外在的法入內心,啟動我們自己的真如本性,若這樣,智慧觀念,都是我們自己不斷湧現出來。只要將法相信、入心,見解破除無明,自然智慧成長。這就是永恆,什麼東西都遮蓋不了,同樣的道理。所以,這是永遠、永遠都存在,智慧。
 
所以「即真諦一實乘法之光」。
 
光明照曜
倍於常明:
即真諦
一實乘法之光
言倍者
佛光乃清淨無漏
倍於有漏之光
 
這個光,這個智慧之光,就是一實乘法,真如的真理。這種的真理,永遠都是光明,是非都分得很清楚,不會受人間紛紛擾擾的無明,障礙了我們的智慧。他智慧清楚,不會被無明煩惱顛倒了,這就是智慧之光。他常常都徹破無明,所以他常光。
 
所以「言倍者」,就是「佛光乃清淨無漏」。佛的智慧之光,真諦理,於佛已經全都清淨了,無漏失。無漏就是真理,沒有一點點的污染,沒有染穢,非常清淨的光,無漏失,當然就「倍於有漏之光」。對什麼樣的知識多高,其實那個智慧人人本具,知識是讀書學來的。這是知識分子,他的學問多高,他拿幾個博士,這都叫做知識,他就是有漏,他有煩惱,不論你知識多高,名利多大,你還是受這個社會人間所轉動。但是,智慧就是堅定,他是就是,非就非。這是「非」,那就是無明,不需要受它影響;「是」就是正理、真理,所以我們要守住,我們原來的真理。所以佛光,智慧,它「倍於有漏之光」,雙倍、雙倍,無法去算。
 
知識原來是這樣,這麼輕易簡單,就受世間的形象所轉動了。現在常常聽到「現在的時代就是這樣,我們就要隨時代潮流。到底時代的潮流是對或不對呢?」不對的,一直跟隨,令人很擔心!所以我們必定要守住,我們的真理,對的,我們要好好地,大家要發心,守住這分清淨無染,我們的精神、我們的道理,這是我們的智慧之光,不要受無明來把它染污了。
 
接下來的(經)文再說,「諸梵天王各作是念:今者宮殿光明,昔所未有,以何因緣而現此相?是時,諸梵天王即各相詣,共議此事。」
 
諸梵天王
各作是念
今者宮殿光明
昔所未有
以何因緣而現此相
是時
諸梵天王即各相詣
共議此事
《法華經化城喻品第七
 
一尊佛成佛了,多大的事情啊!看,這個光一放出去,就是異於(常) ,與平常不同,所以大家趕快來共聚,來討論,討論這個光,過去還不曾有過,現在是這樣光明透徹出來。
 
諸梵天王
各作是念
今者宮殿光明
昔所未有:
諸梵天王
即上五百萬億
諸宮殿光昔未曾見
不知何緣有此瑞相
 
過去未曾有,就是所說的諸梵天王,就是上面的五百萬億等等,這些梵宮殿,宮殿,這種光好像很異常,不是平時的光。因為佛成佛那當中,忽然間的震動有感應,那個透出的光,「昔未曾見」,過去不曾見過。「以何因緣,而現此相」,這些宮殿忽然間有這樣的光,是什麼因緣呢?這是一種瑞相,很難得,到底為什麼?
 
是時
諸梵天王
即各相詣
共議此事:
諸天互相
共論瑞相
 
所以「是時,諸梵天王,即各相詣」,大家互相集合,「共議此事」。這是互相來討論,這個光的瑞相是怎麼來的?
 
我們要很體會,佛出現人間是很不容易的事情。雖然佛陀他覺悟,有一度想要取入滅,告訴你們,這不是佛的本意,這是一種描寫,佛的境界。他的心境,看到眾生這麼剛強難調伏,有一度要去付出,要向他們說法,談何容易啊!不如取入滅度。
 
這個心境就是故意要引起諸天,大家集合過來的這種心思。所以,佛心靈的境界、天人那種護法的心境,共同會合,做了這種諸天會合,來聽法的因緣。不是說,是梵天來向佛說法,不是。表示梵天王,他的壽很長。
 
我們在世間活一百年,忉利天一天還沒過。我們一生過了,忉利天一日還沒過。我們要活到一百歲,談何容易?很少。忉利天的一天,它是我們人間的一百年,何況在梵天,梵天它的一天,是我們的幾萬年啊!這是歲壽又長、他的時日又長。所以,佛儘管在人間的,塵點劫的時間,但是還是同樣,我們已經很長久了,但是在他們的境界裡,看過了多少佛出現人間,用人間的時間來算,那就是很稀有,很長久。
 
佛,釋迦佛在修行菩薩道時……。其實梵天王,不是只有說這一段而已,他將佛陀修行的過程境界,他在勸佛,請法輪,說出很多段,佛求法的那分不惜身命,不惜他的家、財,心最愛的一切。甚至剝皮來做紙,用骨來做筆,用血來和墨,也是要求法,這種精神,梵天王都一一將它點出來。「過去,佛您是這樣,還未成佛之前,在行菩薩道,為了要度眾生,你願意這樣的付出,現在好不容易已經成佛了,應該要大轉法輪。」
 
這是一種天人,佛、天互相的契(合),這在佛經裡有很多段,佛陀真正在行菩薩道時,境界很多。
 
我們學佛,還是根機很淺薄。這根器淺薄,是佛陀成佛第一個念頭,眾生的根器這麼的淺薄,難調難伏,很剛強。確實,真的剛強,眾生真的根器很頑劣,難調伏。不過,我們能這樣嗎?難調伏,我們永遠都是在苦難中,「有生就有苦」,那段偈文不就是這樣嗎?所以我們要好好用心,為人間、為我們的生死大事,要好好時時多用心!


月亮 在 周五 1月 20, 2017 4:27 pm 作了第 1 次修改
回頂端 向下
檢視會員個人資料
月亮
版主
版主
avatar

文章總數 : 17586
年齡 : 63
來自 : 台中
威望 : 1626
注冊日期 : 2009-01-11

發表主題: 回復: 20170120《靜思妙蓮華》大覺光照梵天 (第1006集) (法華經•化城喻品第七)    周五 1月 20, 2017 7:21 am

回頂端 向下
檢視會員個人資料
月亮
版主
版主
avatar

文章總數 : 17586
年齡 : 63
來自 : 台中
威望 : 1626
注冊日期 : 2009-01-11

發表主題: 回復: 20170120《靜思妙蓮華》大覺光照梵天 (第1006集) (法華經•化城喻品第七)    周日 4月 09, 2017 11:35 pm

Explanations by Master Cheng-Yan
Subject: Great Enlightenment Illuminates Brahma Heaven (大覺光照梵天)
Date: January.20. 2017
 
“Sentient beings’ capabilities are shallow. The Buddha adapts to what they desire and delight in and, according to their capabilities, teaches them separately. He first enables them to give rise to joy. Observing the past causes they cultivated, He teaches them to enable them to give rise to right faith, give universally and develop their roots of goodness.”
 
If you are mindful in seeking to comprehend, then these principles should all be clear. Sentient beings’ capabilities are indeed shallow. People nowadays have many afflictions, so their capacities are shallow. Although there are such good teachings, it is difficult for them to take it to heart. Because their ignorance and afflictions are so thick and heavy, it is not easy for them to take the Dharma into their hearts! People’s capabilities are lamentably shallow. Our afflictions keep causing us to retreat in our will to seek the Dharma. When the Dharma comes, our afflictions surface, and these afflictions often overshadow the Dharma.
 
Therefore, our capabilities always remain very shallow and weak. So, the Buddha worked so hard. Lifetime after lifetime, for dust-inked kalpas, over such a long time, He kept coming to the world along with sentient beings. He adapted to their capabilities and endlessly devised methods to teach and transform them. So, “The Buddha adapts to what they desire and delight in.” With sentient beings’ capabilities, just what does He need to do to enable them to take the Dharma to heart?
 
Over many lifetimes, the Buddha formed Bodhisattva-aspirations and engaged in spiritual practice, always thinking how He could serve sentient beings. He always, “according to their capabilities, teaches them separately.” He would look at their capabilities and, in accord with their intent, teach them in a way that suited their capabilities. This was very difficult! There are multitudes of sentient beings whose capabilities and habitual tendencies all differ. How could He adapt to what all sentient beings want, to what the wish to hear, to what they can accept and take to heart? Truly, this is not easy!
 
So, He had to “first enable them to give rise to joy.” He had to create good affinities with them, to first enable them to give rise to joy. Then He would be able to draw near to them. This took a period of dust-inked kalpas, a long time, spent constantly adapting to them. He had did this for one purpose. “He taught them to enable them to give rise to right faith.” He hoped by teaching in a way they could accept, it would enable them to give rise to faith. He held nothing back in [helping them] “give universally and develop their roots of goodness.” Just to adapt to sentient beings’ capabilities, He spent so much time hoping to enable them to find joy and thus accept the Buddha-Dharma. He hoped faith would arise within them and that they would develop their roots of goodness. So, to adapt to sentient beings, He “observed the past causes they cultivated.” He had to know what causes they had practiced and cultivated in the past. This was how the Bodhisattva, over a long time in the Six Realms, worked to deliver sentient beings. It was very difficult!
 
So, Sakyamuni Buddha kept waiting for causes and conditions to mature. His aspiration was to attain Buddhahood in the Saha World. In the past, over dust-inked kalpas, He had formed many affinities. So, the causes and conditions had ripened. In this evil world of Five Turbidities, this Saha World, this place where the Five Destinies coexist, sentient beings are stubborn and hard to train. Nevertheless, the Buddha, in His compassion, chose such a place, in such a time and such a space; His circumstantial retributions were to be born in the Saha World. His spiritual practice was not easy. After visiting teachers for five years, He engaged in ascetic practices for six more, before spending 21 days in calm contemplation. Over that time, He faced a multitude of hardships. During those 21 days of contemplation, He considered how to transform sentient beings, how He could benefit all sentient beings. When these thoughts arose, the many armies of Mara, afflictions and ignorance, manifested before Him. Through determination and purity of mind, He vanquished each of them one by one. It also took Him a long time to subdue these states of mind.
 
In the end, having dispelled all the illusory states of mind the maras created, He returned to that purity. He returned to that purity. With a tranquil and clear mind, He achieved a sudden great awakening. Merging with the universe, He became enlightened. With this awakened mind, He earnestly examined how to transform and deliver all sentient binges under heaven. After contemplation, He concluded that sentient beings were truly stubborn. They were still so hard to train. What methods could He use to train them? He thought about how difficult it would be, how sentient beings were truly difficult to teach and transform. They were very stubborn, because their capabilities were shallow, and they were covered by afflictions, ignorance and delusions. Being so stubborn and hard to train, how could He possibly teach them? So, He had the idea that it might be better just to enter Parinirvana. After the Buddha attained Buddhahood, He went through this period of struggle as He considered how to deliver sentient beings. After examining how dull sentient beings’ capabilities really were, how shallow their capabilities really were. He realized it would be very hard to train them. At that time the thought arose that it might be better for Him just to enter Nirvana. Suddenly, at this time, King Brahma appeared. King Brahma appeared before the Buddha and reverently paid homage to Him. He prostrated and, with palms together, asked the Buddha to remain in the world and furthermore to teach the Dharma.
 
He said, “After much difficulty, You, the Buddha, have attained Buddhahood. For a Buddha to appear in the world is not an easy matter. Venerable Buddha, since you have attained Buddhahood, since you have already awakened, how could you now enter Prainirvana when you have yet to transform sentient beings? You mustn’t do so! I hope the Buddha remains in the world to transform sentient beings.”
 
The Buddha replied, “Sentient beings are truly covered by defilements. With such severe defilements, afflictions, ignorance and delusion, even if I were to teach them the Dharma, it would be very difficult. These sentient beings, upon observation, have very shallow roots of wisdom. If I were to remain in the world to deliver these sentient beings, there would be so many difficulties. It would be a fruitless effort; too much trouble.”
 
King Brahma again beseeched Him. Prostrating himself before Him, he again reverently appealed to Him, “Venerable Buddha! Now Your ocean of Dharma is already full; now is the very moment to teach the Dharma and deliver sentient beings. How could You enter Prainirvana at such a time? You should earnestly [teach] sentient beings now because causes and conditions have ripened. Although the capabilities of sentient beings are shallow, the causes and conditions You have with them have already matured. Since it is so precious for the ocean of Dharma to be filled, for the Dharma-banner erected, now is the time to quickly transform and deliver sentient beings. I hope the Buddha seizes these causes and conditions to teach sentient beings the Dharma.”
 
The Buddha said, “They are so difficult to tame. How many could I ultimately influence? Because of sentient beings’ ignorance and shallow roots of wisdom, it would truly be hard.”
 
King Brahma then said to the Buddha, “Venerable Buddha! Have you forgotten how for dust-inked kalpas, lifetime after lifetime You made vows for the sake of sentient beings? You engaged in spiritual practice for the sake of sentient beings. Lifetime after lifetime, You made sacrifices, giving up everything including your life to engage in spiritual practice, all in Your search for the truth. Lifetime after lifetime, You have sacrificed wealth, sacrificed those You loved most, sacrificed Your own body. You have done this for lifetimes. The number of lifetimes is incalculable. All these sacrifices were for sentient beings. Now that these cause and conditions, after so much difficulty, have finally ripened, You instead want give up?”
 
“I will think about it.”
 
King Brahma then continued, “Remember the lifetime You were born as a king who led the entire would with authority. Your concubines, your ministers and all of your people were all so obedient to you, and respected you so much. You felt, ‘Everyone is like this. Since everyone was so respectful of me as the king, what can in use to repay them? How can I bring the people everlasting joy?’ Not with a single lifetime of wealth. I hope to bring them everlasting joy.” This was what the king thought. Only by bringing them the true principles could one bring them everlasting joy. This is not a joy derived from material wealth.
 
So, “I wish to seek the Dharma.” At that time, the king issued a decree stating that if there was anyone willing and able to teach him the principles, even if it was one short phrase of the truth, then he would be willing to give them anything. As soon as this announcement was posted, a heavenly being wished to test and see whether the king was truly so selfless that in seeking the subtle and wondrous Dharma he was willing to give up everything, willing to give anything. He responded to the announcement and went to see the king. When the king saw this person, he thought, “Though it is evident he is mindful, his appearance is very ugly. His hair is red and totally straight. Moreover, his face is pale and his eyes are blood red. He is a human who does not seem human. In answering my announcement looking like this, what wondrous teaching could this person have?” Many of his ministers thought that this was someone without any Dharma. Why was the king so insistent in seeking the principles? With such an appearance, what principles could he possibly have to offer?
 
However, the king had posted the announcement. No matter who it was, if he could show the king the principles and answer his prayers, then the king was willing to give. So, he said, “Let him teach the principles.” This heavenly being manifesting as a person said to the king, “I am not a man, but a yaksa. I have principles that I wish to teach the king.” The king said, “A yaksa has the principles? If you have the principles, then teach them. I will give you whatever you want.”
 
“Really? Your majesty, are you sure you will not regret giving me what I want?”
 
“If you show me the principles, I have no regrets. Whatever you seek, I will fulfill your desire.” The yaksa said, “I am hungry. I want your most beloved concubine and your most cherished son. I want you to let me eat them. I am hungry; what I want to eat is your concubine and your son.”
 
The king thought that although he loved his concubine and his son, he also loved the world’s sentient beings. How could he help sentient beings attain everlasting happiness? “Life always comes with aging, illness and death, so I will sacrifice my most beloved ones.”
 
When his ministers heard this, they remembered the king saying that he would give whatever it took, so they immediately went and bowed before him. They bowed in front of him and beseeched him, crying, “Don’t do it! My king, they are your most beloved! How can you sacrifice your beloved concubine and your son to obtain principles for the people? You must not go through with this sacrifice!”
 
Nevertheless, the king said, “I have already said that I would give anything for the principles so that I can offer them to the people. I think I must also give something in return.” And with that, he took his concubine and son and gave them to the yaksa to devour.
 
At this time, after the yaksa ate him meal and had stuffed his stomach, he spoke this verse in a loud voice, “All conditioned phenomena are impermanent. Where there is birth, there is suffering. The Five Skandhas are empty in appearance, so nothing can be considered self or mine.” He only spoke these four sentences, and as the king listened, he mindfully wrote every word down. When he wrote them down and looked at these four sentences, it seemed that his mind had completely awakened. “All conditioned phenomena are impermanent. Where there is birth, there is suffering. The Five Skandhas are empty in appearance, so nothing can be considered self or mine.” What in the world can be considered “mine”? What do “I” possess that is everlasting? There is nothing. This is a true teaching! Having written down these words, he gave them to everyone, saying, “Go and immediately announce this everywhere. This is truth, with wondrous applications. Everyone, be mindful of this four-sentence verse. Earnestly practice according to the teaching.”
 
When the yaksa saw the reverence of the king and the Dharma-joy he had attained, he transformed from a yaksa to a heavenly being. His concubine and son were as they were before. King Brahma then told Sakyamuni Buddha, “The aspirations you formed in the past were so great that you were even willing to offer your concubine and your son for the yaksa to devour, all for the sake of one true principle. All of your causal practices for dust-inked kalpas, all the practices you cultivated, have matured, and now you have awakened. For a Buddha to appear in the world is rare. The practices you cultivated for dust-inked kalpas are now already perfect and complete. You should teach the Dharma for the world’s sentient beings.”
 
At that time many heavenly beings appeared, all entreating Sakyamuni Buddha to teach the Dharma and turn the Dharma-wheel. This was the Buddha’s state of mind upon attaining Buddhahood. At that time, He taught the Dharma to heavenly beings. During those 21 days, this was the Buddha’s state of mind. He sat in meditation, subduing Mara’s armies. Then He observed the causes and conditions of sentient beings, and considered how to teach them.
 
He gave rise to the thought that “Sentient beings are stubborn and hard to train. It would be better for me to enter Parinirvana.” King Brahma appeared and told a story which had taken place in the Buddha’s past, dust-inked kalpas ago, one of many stories of the Buddha’s past lives. Actually, the Buddha merely wanted to manifest this state, the Avatamsaka Assembly after the Buddha attained perfect enlightenment. Such a magnificent state it was when the heavenly beings appeared! This was the state at the time He had attained Buddhahood.
 
So, whenever a Buddha appears in the world, heavenly beings will protect the Dharma. King Brahma especially protects the Dharma, hoping the Right Dharma will abide in the world. However, Buddhas rarely appear in the world, so when Great Unhindered Wisdom Superior Buddha sat for ten kalpas in the place of enlightenment heavenly beings similarly protected the Dharma. After His enlightenment, King Brahma likewise requested that He turn the Dharma-wheel. All Buddhas share the same path, and it takes a long time to attain Buddhahood. One must undergo many challenges in order to have firm faith. Otherwise, we sentient beings, and we are all sentient beings, have such shallow capabilities. We must find ways to train ourselves and to strengthen our capabilities.
 
The previous passage says, “Moreover, the realms of His lands, the palaces of all heavens, and even the Brahma kings’ palaces all quaked in six ways. The great light illuminated all universally and filled the entire world. It was superior to all heavenly light.”
 
At the time He attained Buddhahood, the scene was one great radiance. “All quaked in six ways,” even the Brahma kings’ palaces. Brahma kings are pure and they take delight in the Buddha-Dharma. They all came to protect it and ask the Buddha to turn the Dharma-wheel.
 
The next passage says, “At that time, in 500 trillion lands to the east, in 500 trillion lands to the east, in the palaces in the Brahma heavens, shone a great radiance that was many times brighter than usual.”
 
We previously also spoke of the illumination of the Buddha’s light, how dark places suddenly became bright. Suddenly, people can see each other. We spoke of this yesterday. Truly, this light illuminates conditions far away, in 500 trillion lands to the east, the heavenly palaces of the Brahma kings. This is so far, so distant! We are not speaking of how many kalpas here using present day numbers, you could say it was a distance. It reached that far away. This is not a great length of time, but a great length of distance. The space that the radiance illumined was very long and very wide. 500 trillion lands refers to a vast distance. All felt it when the Buddha attained Buddhahood. All were illuminated by the Buddha’s light. So, 500 trillion lands away, the palaces of the Brahma kings all quaked.
 
We mentioned yesterday that, where there are affinities, there is a response. Without affinities, even those close by will not respond. Because every Buddha shares the same path, every Buddha has one mission. So, when the Buddha of the Saha World attained Buddhahood, His mission jolted people and shook everything. Since the Brahma kings especially delighted in the Right Dharma, even though they were so far away, a distance so far away it was incalculable, they were all shaken and were also illuminated.
 
At that time, in 500 trillion lands to the east, in the palaces in the Brahma heavens: The palaces where the quakes were felt were the palaces in the Brahma heavens. This usually refers to a great Brahma king. His name was Sikhin, also called Great Brahma Sikhin. He had deep faith in Right Dharma. Every time a Buddha was born to the world, he would definitely come to ask that Buddha to turn the Dharma-wheel.
 
So, that Brahma king went by the name of Sikhin. The Brahma king we just spoke of who came to the Saha World to invite the Buddha to turn the Dharma-wheel was this Brahma king called Sikhin. He had profound faith in the Right Dharma. He was a protector of the Dharma. Every time a Buddha was born to the world, he would definitely come to ask that Buddha to turn the Dharma-wheel. Because the Brahma king’s lifespan is very long, even during a time dust-inked kalpas ago, that Brahma king was already a Brahma king. He was king of the Saha World. So, he was not like us, where a year is made up of 365 days or where a human lifespan lasts only several decades; very few make it to 100. When we speak of [time] in the world, thousands or tens of thousands of lifetimes, we can use kalpas to express them. We speak of how many kalpas have passed.
 
The Brahma king’s lifespan was very long. The Brahma king’s lifespan was very long so, no matter how many lifetimes pass or how many Buddhas appear in the Saha World, the Brahma king always protects the Right Dharma.
 
Thus, when a Buddha appears in the world, King Brahma always comes to protect the Dharma. Thus, when the Brahma Heaven shakes, that is the time that Brahma King will come. So, “There shone a great radiance that was many times brighter than usual.” There was not only shaking, but also radiance. Thus, “Whatever the Buddha’s light of great awakening shines on will be many times brighter than with other lights.”
 
The radiance of the Buddha’s wisdom is everlasting. It is not like the sunlight; with sunlight we have many things in the world that can obstruct the sunlight in our world. There are places where the sun never shines. As the earth turns, even in the course of a year, there are countries where the sun never shines. There is a place in America where half the year there is no sunlight. Sunlight does not reach there. Because of the earth’s orbit as it turns, there are places where the sun does not shine.
 
Because of the earth’s orbit, half the year there is no night there. It is always daytime. There are places on earth where the sun never shines, not to mention the places of darkness, and mountainous recesses. There are mountains here and over there so from the time the sun rises in the east until it sets in the west, light never reaches there.
 
However, in regards to the Buddha’s wisdom, nothing can ever obstruct it. The true principles are everlasting. As long as we sentient beings open our hearts, we can truly absorb the Dharma and merge with our own nature of True Suchness. We take the external Dharma into our hearts and thus activate our nature of True Suchness. When we do this thoughts of wisdom will begin continually manifesting themselves. By believing in the Dharma and taking it to heart, we can destroy ignorance in our perspective. Then naturally our wisdom will develop. This is everlasting. Nothing can obstruct it or hide it from us. This is the same principle.
 
So, this is everlasting; it is wisdom that is everlasting. Thus, “This refers to the light of the absolute truth of the One True Vehicle.”
 
[There] shone a great radiance that was many times brighter than usual: This refers to the light of the absolute truth of the One Vehicle. “Many times” means that the Buddha’s light is pure and flawless, many times brighter than lights with flaws.
 
This radiance is the radiance of wisdom. It is the One Vehicle, the true principles of True Suchness. The radiance of the true principles is eternal. It distinguishes right and wrong clearly. Turmoil and ignorance in the world cannot disturb it, nor can they obstruct our wisdom. This is clear wisdom; it is not twisted by ignorance or afflictions. The light of wisdom is ever-illuminating and destroys ignorance, so it is an eternal radiance. Thus, “many times (brighter)” means “the Buddha’s light is pure and flawless.”
 
The radiance of the Buddha’s wisdom, of the true principles, appeared because the Buddha was completely pure. He was flawless, which refers to true principles, and not in the least bit defiled. Uncontaminated, His light was extremely pure. He was flawless, so of course His light was “many times brighter than lights with flaws.” However great one’s knowledge may be, wisdom is something intrinsic to us all. Knowledge is something learned in books. Intellectuals, no matter how learned they are, no matter how many doctorates they may have, are still intellectuals. They still have Leaks, still have afflictions. No matter how learned or renowned one may be, one will still be subject to the influence of society and the world.
 
Yet, wisdom is very firm. With wisdom, right is right and wrong is wrong. This “wrong” actually refers to ignorance; we do not need to be influenced by them. “Right” refers to correct principles, the truth. So, we should safeguard the true principles we have always had. The Buddha’s light and wisdom are “many times brighter than lights with flaws.”
 
“Many times” means it is incalculable. Knowledge has always been like this, so easily turned and influenced by the appearances of the world. Nowadays you often hear, “This is how it is nowadays. We should follow the trends of the times.” In the end, are the time’s trends correct or not? If they are not, and people keep following them, that is worrisome. So, we must defend our true principles. When something is correct, we earnestly form the aspirations to do it while safeguarding our undefiled purity, our spirits and our principles. This is the light of our wisdom, which cannot be contaminated by ignorance.
 
The next passage again says, “All the kings of the Brahma heavens had this thought, ‘Today the palaces are brightly illuminated like they never have been before. What are the causes and conditions behind the appearance of this sign?’ At that time, all the kings of the Brahma heavens immediately went to visit each other to discuss this matter.”  
 
What an event it is when a Buddha attains Buddhahood! You see, when that light was emitted, the situation was different than usual, so everyone immediately gathered together to discuss the light. It had never been like that before, with such a light radiating.
 
All the kings of the Brahma heavens had this thought, “Today the palaces are brightly illuminated like they never have been before”: All the kings of the Brahma heavens refer to the aforementioned 500 [trillion] palaces that were illumined by the light. They had never seen this before. They did not know what conditions had given rise to these auspicious signs.
 
It had never been like this before in those palaces of the Brahma kings, which were said to be 500 trillion lands away. That light illumining the palaces seemed different. It was not a normal light. In the process of the Buddha attaining Buddhahood, there was suddenly a quaking and a response. A light had appeared that “They had never seen before.” They had never seen this in the past. “What are the causes and conditions behind the appearance of this sign?” What was the reason that their palaces were suddenly bathed in such radiance? This was an auspicious sign and also very rare. What was causing it?
 
So, “At that time, all the kings of the Brahma heavens went to visit each other.” Everyone gathered together to “discuss this matter.”
 
They discussed among themselves where the auspicious light was coming from. We must realize that it is not easy for a Buddha to appear in the world. Though the Buddha had become enlightened, He once considered simply entering Parinirvana. I can tell you all that this was not the Buddha’s original intent. It is merely a way of describing the Buddha’s state of mind at the time. Seeing how stubborn and hard to train sentient beings could be, to go out and serve them or teach them the Dharma would be very difficult! “It would be better if I entered Parinirvana.”
 
Though He had this state of mind, He had these thoughts intentionally in order to attract the heavenly beings, so they all would gather together. The Buddha’s spiritual state and heavenly beings’ mindset of protecting the Dharma came together. This created the causes and conditions for this heavenly assembly to hear the Dharma.
 
The Brahma king did not come to teach the Buddha. This shows that Brahma kings’ lifespans are long. Living 100 years in our world is not even a day to those in Trayastrimsa Heaven. By the time our lives are over, not even a day will have passed for those in Trayastrimsa Heaven. Very few people live to be 100 years old. One day in Trayastrimsa Heaven is 100 years in our world, not to mention the Brahma Heaven. One day in Brahma Heaven is several tens of thousands of years in ours! Their lifespans are long, and time there is long. So, even if the Buddha spent a period of dust-inked kalpas world, for us this would seem very long.
 
However, in their realm, they have seen many Buddha appear in the world. In the sense of human time, it is very rare and is a very long time. This was when the Buddha. Sakyamuni Buddha, was practicing Bodhisattva- path. Actually, the Brahma king did not mention only that one story, but reminded the Buddha of all He went through during His process of spiritual practice when asking Him to turn the Dharma-wheel. He spoke much of how he had given everything in seeking the Dharma, not clinging to His family, His wealth or the things most dear to His heart.
 
He even peeled off His skin to use as paper, used His bones as a pen and His blood for ink. He had this kind of spirit in seeking the Dharma. The Brahma king pointed these out one by one. “Venerable Buddha, this is how you were in the past, before you attained Buddhahood, while you were practicing the Bodhisattva-path. For the sake of sentient beings, you were willing to give everything. Now that you have attained Buddhahood, which is so difficult to attain, you should turn the great Dharma-wheel.” This is a kind of heavenly being who has a mutual accord with the Buddha.
 
There are many passages like this in the sutras, describing the many states that the Buddha faced describing the many states that the Buddha faced when He was truly practicing the Bodhisattva-path. We Buddhist practitioners. Our capacities are shallow; this was the Buddha’s first thought how shallow sentient beings’ capacities were, how hard to train they were, and how stubborn. Indeed, we are truly stubborn. Sentient beings’ faculties are indeed inferior, and they are difficult to train.
 
Yet, can we remain like this? If we are difficult to train, then we will always remain amidst suffering. “Where there is life, there is suffering.” Isn’t that what that passage said? So, we should earnestly be mindful. For the world’s sake and for the great cause of our existence, let us always be mindful!
 

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
回頂端 向下
檢視會員個人資料
 
20170120《靜思妙蓮華》大覺光照梵天 (第1006集) (法華經•化城喻品第七)
上一篇主題 下一篇主題 回頂端 
1頁(共1頁)

這個論壇的權限:無法 在這個版面回復文章
 :: 菩提法水 :: 靜思晨語 :: 靜思晨語—靜思妙蓮華-
前往: