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 | 
 

 20170123《靜思妙蓮華》見光稀有勸眾同求 (第1007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 : 17574
年齡 : 63
來自 : 台中
威望 : 1626
注冊日期 : 2009-01-11

發表主題: 20170123《靜思妙蓮華》見光稀有勸眾同求 (第1007集) (法華經•化城喻品第七)   周一 1月 23, 2017 1:39 am

20170123《靜思妙蓮華》見光稀有勸眾同求 (第1007集)
(法華經•
化城喻品

 
所念所行向道之機,智力福力受道之實,宿命行業得道之因,各有大小淺深應機。
⊙所念所行向道之機,智力福力受道之實,宿命行業得道之因,各有大小淺深應機。
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
時彼眾中有一大梵天王名救一切,為諸梵眾而說偈言。《法華經化城喻品》 
⊙大梵:諸梵中所被尊重,以慈悲故,名救一切。
⊙為諸梵眾而說偈言:東方諸梵天王,因見光驚問,救一切梵天王集議推求也。
⊙因瑞相而推尋其光瑞相因緣,乘是有因緣而請轉法輪,十方梵王莫不如是。
我等諸宮殿,光明昔未有,此是何因緣,宜各共求之。為大德天生?為佛出世間?而此大光明,遍照於十方。《法華經化城喻品
見所希有,勸眾同求。
⊙為大德天生,為佛出世間:諸天中之具威德者,將生之時光明先現,故共疑為大德天生或是諸佛出世。
⊙大德天生:即補處大士,將欲住世,先生兜率,放大光明,有此異瑞,必有異人出焉。
⊙十方梵天,因光而推瑞相,因瑞相而推因緣,於是請轉法輪。此先始於東方。
⊙而此大光明遍照於十方:言光所照必有聖賢出生於世。
 
【證嚴上人開示】

「所念所行向道之機,智力福力受道之實,宿命行業得道之因,各有大小淺深應機。」
 
所念所行向道之機
智力福力受道之實
宿命行業得道之因
各有大小淺深應機
 
這樣的文,不知大家瞭解嗎?「所念所行向道之機」。也就是我們日常生活中,我們的心所念、我們的行為所造作,是修行者,我們就是向道,心念向道,走我們應該走的路。我們應該走的路,各人的觀感不相同,根機深,他聞法契機,他日常生活面對人、事、物,他利行他人為先,這就是大根機的人。同樣是在修行,卻是他的心念,看到事情、接觸到人,他能將他的法與大家分享,有利益,趕緊先讓給眾生所需求,這是菩薩心、菩薩行。
 
若是小乘根機,同樣是聽法,就只是知道,人生遇到的本來是苦,苦的事情,人人皆有,所以,苦,就是這樣聽,聽一聽就是這樣過去;你覺得苦,我也覺得是苦,互相知道是苦,就這樣到此為止。有的人就是看眾生事物,這樣這麼困苦,他自己的感覺,其實我有心無力,知道人生苦難,自己想起來──我滿足了,因為我見苦知福。因緣是這樣,看別人的苦,我滿足了。這就像緣覺一樣,觀境自覺。若是聲聞,就是聽──你苦,對啊,人間本來是這樣的苦,你苦,我也覺得是苦。就是到此為止。
 
菩薩就不是了。菩薩,那就是見苦,心起悲念,用什麼方法,來幫助眾生脫離苦難。是啊!人生就是這樣的苦,所以我們才要用心入道。要入道,牽引人人,入這條菩提道,就是覺悟之道。不只是讓他能瞭解人生的苦難,還要跟他說「十二因緣法」──無因不成緣,有這個因緣,所以你在這樣的家庭;就是有這樣的因緣,所以你面對是這樣的人。過去的過去了,現在的苦難,我們如何來解決。教導他如何讓,如何去付出。
 
就如最近,因為暑假,不同的國家慈濟人回來了。回來就是在精舍幾天,要體會精舍(生活),如何叫做修行的道場。利用幾天的時間,就跟著常住(師父們)去出坡,去感受大太陽下這樣在勞作。這是修行者堪忍的世界,他們堪得忍耐,他們很甘願、歡喜,這樣甘願做,大家感受歡喜,會來和我分享,這叫做修行。
 
有人就會說:「感恩啊!有了慈濟。過去我的生活不愁吃、不愁穿,不過我的煩惱是面對婆婆。家庭的感情相處不好,每一天家庭生活,總是面對婆婆,看到媳婦就不滿,媳婦看到婆婆也討厭。當先生也當兒子的,夾在中間,到底是要庇護太太,還是要孝順母親,順著母親的意呢?」
 
一家子只有兩個小孩、一對年輕人、一個老人,這樣生活得心情這麼辛苦,不高興。後來遇到慈濟,慈濟的師姊有機會接觸,就慢慢牽,用心帶,把她帶去訪視。瞭解了,看到別人的家庭這麼苦,媳婦又是那麼孝順,婆婆已經失智了,媳婦那麼順著婆婆的話,沒有惹她生氣。因為她知道婆婆已經失智了,過去的常常忘記了,現在到底在說什麼?媳婦就像哄小孩一樣,那種愛,如何順,教這個婆婆如何生活。
 
這位幸福而不知足的人,她看到,她感動了。這麼困苦的家庭,這樣的媳婦在對待婆婆,反省自己,不應該是這樣。又再同樣跟著師姊,來「薰法香」,因為我們每天清晨這個時間,就是這樣同步(視訊連線),同步,沒有秒差,她也聽師父講經,瞭解人生無常,世間是苦,一切是因緣會合。今生能生活在富有的家庭,先生好,孩子又乖,這個家庭的來源,是因為婆婆有這個兒子,現在也就是她的丈夫。因為有這個婚姻,所以有這兩個可愛的孩子,這個家庭這麼富有、幸福,就是婆婆的兒子努力,所以給我一個很好的家庭。
 
「我應該要感恩婆婆,要感恩婆婆,因為婆婆生這麼好的兒子,創造這麼好的家庭,讓我享受,給我生活,我有什麼理由,向婆婆這麼不滿呢?向婆婆埋怨呢?別人的婆婆失智了,我的婆婆有時候看我較不順眼,反省自己,自己什麼都不會做,做的工作,當然婆婆不滿意。一切的問題,不就是從我自己開始嗎?」自己反省,知道自己有很多做不足的,媳婦,所以她應該,媳婦的本分要做好,要順著婆婆。
 
這種反省過來,這個家庭就不同了。婆婆覺得媳婦變了,「怎麼乖多了?怎麼這麼順呢?我還有什麼好挑剔啊!這麼乖的媳婦。」開始婆婆對媳婦滿意了。原來是一個好婆婆,也是好媳婦。先生感動了,「什麼因緣,讓我的太太,變得這麼好呢?讓我的母親這麼滿意,讓我做人家的兒子做得很稱心,當人家的先生當得很如意。」這個家庭圓滿了。
 
有這樣的家庭故事。就是這樣回到精舍這段時間,她幾天的時間又去當醫療志工,這樣,出坡也做過了,原來修行這麼辛苦,但是很甘願做,很歡喜、快樂,這樣地過。進到病房裡,看到人生無常,病痛是這麼的痛苦,也有不孝子女將父母這樣丟下,或者來陪伴時不情不願,或者看到有的人很孝順,孝順的子女在伺候他的父母,很貼心。
 
各形各類的人生,他們都看到了,無常的人生,有的做得這麼的倫理、孝順。但是看來的,都是父母擔心孩子的比例,比孩子擔心父母的還多。因為父母,孩子若有病,那種真心、愛,通通都是愛孩子、庇護子女,要如何讓孩子能早日健康。
 
甚至還有人分享說,看到父母在疼惜孩子的那念心,情願他的健康換給孩子的健康,甘願減自己的壽命給孩子延長。他覺得當父母,對孩子是愛,無所不至的愛。但是,看真正孝順父母的孩子有限,多數都是,要不然就是都沒有來看,要不然就是坐在床邊,不情不願。他這樣對比例起來,若是當父母的在照顧孩子,通通都是那麼關心。所以這種警覺自己,知道孝順父母很重要,行善要及時。
 
這就是一個菩薩的訓練道場,這就是我們人間菩薩,要如何產生。一條路,同樣這樣在學佛,同樣是看到一條路,小乘的人看到苦,就是一種覺悟──的確人生是苦,我也覺得苦。但是又有人看到,真的不只是苦,一切都是因緣會合。這就是聲聞與緣覺的境界。我們修行的心理也是有這樣,是不是我們看人家,就只是停滯在苦,停滯在因緣會合?同樣這條路,我們已經學道了,看這條路只是這樣的感覺?
 
若是已經發大心、立大願,這條路是要讓我們走的菩薩道,我們要發大心、立大願,眾生的苦,我們要用什麼方法,來集合很多人的力量,如何讓他走入這條道路,大家平齊走,我們為眾生苦難去付出,這也是一條路。同樣的這條路,「向道之機」不同,根機不同,所以叫做,「所念所行,向道之機」,我們要如何向這條道路,如何看法,是看我們的心境。
 
所念所行向道之機
智力福力受道之實
宿命行業得道之因
各有大小淺深應機
 
「智力福力,受道之實」。我們智慧的力量到什麼程度呢?是小根小智嗎?你若是小根小智,你的福就很單薄。因為你只有自修,你不願意利他,這就是小根小智,也是小福。這種不願意付出,自己去造福的機會就很少,與人結的善緣永遠都不夠。所以說「受道之實」,自修自得,不修不得,你付出,你自然就有這個福。
 
因為你大付出,看到對方他所得到的安穩,他所得到心放寬,看到他展露笑容,我們的付出、努力,已經安住了對方的心,安穩了他們的生活,所以我們所受到的,同在這條路上走,我們所受到的,真的是歡喜啊!所以說,有修有得,不修不得,叫做「受道之實」,看你做多少,你就得多少。
 
「宿命行業,得道之因」。我們要相信,相信在過去生,生生世世。我們<化城喻品>,一直強調在塵點劫,這種無始以來,我們人人本具善良的本性,已經,開頭我們清淨的佛性。我們要如何啟發我們的佛性?我們就要很長久的時間來磨練,塵點劫來磨練。從大通智勝佛的時代,無始的以前,我們要不斷這樣生生世世,這種宿命行業。
 
宿命,就是過去、過去,這種長久的過去,生生世世的現在,一直到生生世世的未來,這叫做因緣。我們造福因、修福緣,這是我們在宿命間所行業,業就是善業。是善業或者是惡業呢?就是在我們自己,本身的起心動念,心所念所行的道,看我們自己。
 
所以這個宿命,過去、現在與未來。就像昨天就是叫做過去,想想看,昨天在醫院當志工時,有什麼樣的感受嗎?有接觸到患者嗎?有接觸到患者的家屬嗎?患者是不是病痛、很痛苦?我們有膚慰他嗎?患者的家屬,是不是很著急、很擔心?我們有沒有和他作伴,有沒有去安慰他?這就是昨天。今天,我們現在再想起來,到底我們的心境如何?這就是過去、現在。
 
現在,早上又聽經了,昨天可能我做不夠,早上,今天開始要趕快去補充,如何,昨天還沒有跟他很熟,今天要如何再和他,繼續這個因緣下去呢?這就是過去、現在,還有未來,還有明天。像這樣,這叫做宿命。
 
現在所說的宿命是累生累世,不是只有昨天、今天而已,意思就是過去,過去能拉很長久的過去,也能說我剛剛,從外面進來的過去,可以說我現在正在說話的現在,這是很短的過去、現在。所以說,宿命,有的可以拉得很長,可以說在我們今生此世,不過,時間怎麼過,我們總是要把握時間。所以「宿命行業,得道之因」。
 
所以「各有大小」。各人有大、有小,我們的根機是淺的根機呢?感受到的就是小根小智,造小福,小,很小的願力。是這樣而已嗎?或者是深呢?一接受到佛法,發心立願如初,每天都是那麼熱情,不退轉的愛,在人群中,我們是不是這樣呢?「淺深應機」,就是看看大家的根機了。
 
所以希望我們人人,學佛,要好好把握我們這念心。不論是累生累世,那是過去了,我們瞭解道理之後,我們這時候要把握當下,所念所行的道,我們應該要好好把握。
 
昨天的(經)文這樣說,「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
 
昨天說過了,成佛,光耀到了梵天,梵天,普遍五百萬億(諸國土),都很開闊的梵天境界,全都蒙到這個光,看到光。這個光是很異常,而且令人很歡喜,有一種瑞相的感覺。這個光「昔所未有」,過去不曾看到,這道瑞光,這是什麼因緣呢?怎麼會有這種形象?所以那個時候,「諸梵天王(即)各相詣,共議此事」。大家集合,「詣」就是往。來了,大家集合來了,大家要來瞭解,這個光的瑞相是如何來的。
 
下面的(經)文接下來這樣說,「時彼眾中有一大梵天王名救一切,為諸梵眾而說偈言。」
 
時彼眾中
有一大梵天王
名救一切
為諸梵眾
而說偈言
《法華經化城喻品
 
因為佛光所照的很廣很闊,梵天宮殿很多,在梵眾中大家集合起來,有一位名叫做「救一切」的梵天王,一個地方的領導人,就是「諸梵中所被尊重」,所以叫做大梵。
 
大梵:
諸梵中所被尊重
以慈悲故
名救一切
 
這群梵天眾所尊重的人,叫做大梵天。他這位大梵天,他是慈悲,用慈悲心來看人間眾生。他也是因為乘大慈悲,所以生為梵天王。現在的慈悲心,還是關懷,所以他名叫做「救一切」,這就是這位大梵天的名。
 
所以「為諸梵眾而說偈言」。
 
為諸梵眾
而說偈言:
東方諸梵天王
因見光驚問
救一切梵天王
集議推求也
 
因為覺得這道光真的是很稀有,所以在東方的諸梵天王,這個光向東方照,梵天眾看到這個光,大家驚問,會問:「到底平時所不曾看到,這麼有瑞相的光,到底它是如何來?互相面面相觀。」
 
我們還記得嗎?<序品>,佛講《無量義經》之後,他還靜坐,在靜坐中眉光,眉的中間就發光,眉間發光現瑞。那個時候也是在道場裡,人人面面相觀,「為什麼佛陀一靜坐下來,眉間放大光明?」所以彼此之間,也會有這分驚問,彼此問。同樣的道理,現在是大通智勝佛,成佛的光照東方,這梵天界的人眾都看到這個光,所以大家趕緊來互相相問:「到底是什麼事會有這道光?」
 
「救一切」這位梵天王,他就來帶領大家來推求,來想,到底將這個道理來推理,來瞭解這道光到底是如何來。
 
是「因瑞相而推尋」。
 
因瑞相而推尋
其光瑞相因緣
乘是有因緣
而請轉法輪
十方梵王
莫不如是
 
因為這個光是一個瑞相,所以大家要來推尋,找出這個道理。「其光瑞相因緣」。這一定有它的因緣,這個光明一照來,一定是有緣,所以大家「乘是有因緣,而請轉法輪」。朝這個光一直找,找到了,就是佛成佛了。這是一個大因緣啊!大因緣,佛既然是成佛了,要趕緊去請佛轉法輪。所以各方的梵天眾,現在只是舉東方,其實十方的梵天王都一樣,同樣找這個光,來集中,來到佛成道的道場。
 
下面這段(經)文再說,已經十方的天眾都到了,「救一切」這位梵天王就這樣說:「我等諸宮殿,光明昔未有,此是何因緣,宜各共求之。為大德天生?為佛出世間?而此大光明,遍照於十方。」
 
我等諸宮殿
光明昔未有
此是何因緣
宜各共求之
為大德天生
為佛出世間
而此大光明
遍照於十方
《法華經化城喻品
 
這段是偈文。這些梵天眾,大家在找這個光,所以大家開始要問,這個光的來處。所以說「我等諸宮殿」。大家互相在找光時,大家互相這樣問:「你的地方有這樣的光嗎?」「你的地方有沒有呢?」彼此互相共問,來問:「我等諸宮殿,光明昔未有」。我的宮殿有這樣的光,是過去不曾有的。「此是何因緣」。這個光是什麼樣的因緣而來呢?「宜各共求之」。我們大家要趕快來追尋,這個光是如何來。這是因為他們所見,很稀有的事,所以互相「勸(眾同)求」,光的來處。
 
見所希有,勸眾同求。
 
所以說「為大德天生」嗎?或者是「佛出世間」呢?才有這樣的瑞相。
 
為大德天生
為佛出世間:
諸天中之具威德者
將生之時光明先現
故共疑為大德天生
或是諸佛出世
 
所以「諸天中之具威德者」,。就是說來生天界,就是在人間做很多好事,有成就了很多的福德,這樣的人具有天德,能生到梵天。這是有威德的人,他要生到天上,他就會有一道光。
 
但是天人生在天上這個光,不是現在這道光。所以現在這道光,大家又懷疑是「大德天生」,更大德行的人,生在天上嗎?應該不夠這麼的瑞相。應該是諸佛出世,或者是佛出現在人間呢?這就是大家共相問。
 
大德天生:
即補處大士
將欲住世
先生兜率
放大光明
有此異瑞
必有異人出焉
 
「大德天生」的意思,就是說「補處大士」,就是將來要下生人間的大士,大士就是菩薩。是大士?因為,要成佛之前,要先生在兜率天宮,去做菩薩來人間的訓練。所以兜率天,有一個叫做兜率內院,在這個天中,有一個道場。專門在訓練菩薩的道場,在那個城中,那就是準備要下生人間,或者是要往任何一個世界,去成佛的人,叫做「補處大士」。就是開始要出生,要修行圓滿覺悟,要去度眾生的菩薩,叫做「補處大士」。
 
「將欲住世」。將要降生人間,先生在兜率天,已經在補處訓練得差不多了,這是在兜率天開始要下降人間。所以我們幾天前就有說到,下兜率、坐胎時,會震動,出生時震動,這是幾天前,(講過)有六種瑞相。所以大家也是這樣想,「放大光明,有此異瑞」。所以可能是下兜率來人間,是這樣的瑞相呢?還是已成佛的瑞相?這必定有這樣的因緣。這是諸天人推理的想法,這個光的來源。
 
所以「十方梵天,因光而推瑞相」。
 
十方梵天
因光而推瑞相
因瑞相而推因緣
於是請轉法輪
此先始於東方
 
因為這個光,所以他要去推尋,去找這個相的來源。「因瑞相而推因緣」,因為有這個光的瑞相,去推測他的因緣。大家瞭解,應該是下生,修行圓滿,成佛了。所以大家這樣推測,所以應該要到道場去,看看光的來源在哪裡?若是成佛了,就要趕快集中去請佛轉法輪。
 
這就是「此先始於東方」。第一道光從東方開始找來。開始從東方開始,就這樣「而此大光明,遍照(於)十方」。
 
而此大光明
遍照於十方:
言光所照
必有聖賢
出生於世
 
這道光向東方先照到、感受到,東方的梵天眾開始找光。其實十方也都有感受到這個光,但是這個地方,以東方先照,一定是有它的道理。
 
知道佛出生在尼泊爾,過去叫做迦毘羅衛國。從我們中國,或者是臺灣,那就是向西方看,那個地方那就是在西方。所以我們玄奘法師西方取經,經,經典是從西方往東方傳。所以光明真理,幾天前就說,這道光就是真理,佛的真諦一乘法,這道光是大乘教法。首先照的是向東方,佛法發展最昌盛的,就是印度的向東,那就是在我們華人的世界。不論是在中國,不論是在臺灣,方向,那就是光照向東方,第一道光,才開始往其他方照。
 
就如我們現在看雷射的光,你就能這樣看去,這個光才這樣轉。這就是對東方傳法,這是我們要很慶幸,佛法昌盛在華人的世界,華人的世界,將佛法弘揚光大起來。佛法已經在印度,是等於是末法了,像,形象,看來很多很多的造像,佛的形象,卻是佛法已經是形式化,這種禮拜、誦經。他們不知道我們華人世界,將佛法是用在日常生活中,尤其是我們慈濟,人人的道場,無不都是入世。我們是入在人群中,世間所該做的事情,我們人間菩薩及時而做,開始,大家用很甘願的心,在這個菩薩道,很甘願、歡喜去付出。
 
現在的尼泊爾(賑災),已經將近三個月了,地震到現在,慈濟人在那個地方還是繼續。二三天前,第十梯次,我們的教聯會與慈善組,還有人醫會,都已經到達了,在那個地方已經開始,不斷傳回來的訊息。教聯會開始展開了去拜訪學校,與學校、與校長、與老師,那分會面教育理念的溝通,這種教育的會合,談得很歡喜,也很感動。
 
傳回來的訊息所看到的,災後,克難式在帳篷裡讀書,孩子的用功,克難式的,真的看了很不捨。中學的孩子、小學的孩子、幼稚園的孩子,還有同一間教室裡,這種簡陋,但是他們重視教育。有校長看到慈濟人,很高興,他比手畫(腳),總是不論如何,就是要表達出他們的教育,兒童的漫畫,校長說得好像畫中的人物,與我們教聯會這樣分享。
 
我們教聯會的老師也很活潑,他就說:「我們的《靜思語》也有畫圖的書,漫畫的書,是不是我們能和你們做交流分享?」很高興,甚至老師在那個地方,開始就帶動唱起來,這種很快水乳交融,好像水與牛奶,一沖下去,就整個會合起來。
 
現在的尼泊爾,很需要從東方的愛與法,那種的慈悲關懷,需要將佛法,這種慈悲的愛、人間的法,要傳回去。這就是我們現在佛法向西開始,這樣再回向回去,這就是愛的循環。佛陀給我們的是智慧的光明,我們現在於尼泊爾有災難,我們是愛的真理再回饋回去。所以這條路,菩薩道是我們人人要用心,身體力行去走。所以我們要時時多用心!


月亮 在 周一 1月 23, 2017 11:34 pm 作了第 2 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 : 17574
年齡 : 63
來自 : 台中
威望 : 1626
注冊日期 : 2009-01-11

發表主題: 回復: 20170123《靜思妙蓮華》見光稀有勸眾同求 (第1007集) (法華經•化城喻品第七)   周一 1月 23, 2017 9:08 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 : 17574
年齡 : 63
來自 : 台中
威望 : 1626
注冊日期 : 2009-01-11

發表主題: 回復: 20170123《靜思妙蓮華》見光稀有勸眾同求 (第1007集) (法華經•化城喻品第七)   周四 3月 23, 2017 8:35 pm

Explanations by Master Cheng-Yan
Subject: Seeing the Rare Light, He Urged them to Explore (見光稀有勸眾同求)
Date: Junuary.23. 2017
 
“What we think and practice are our capabilities for moving toward the Path. Our strength of wisdom and blessings is our fruit of accepting the Path. Our deeds and karma in past lives are our causes for attaining the Path. Each of our capacities is accordingly great or small, shallow or deep.”
 
I wonder, does everyone understand this passage? “What we think and practice are our capabilities for moving toward the Path.” This means that in our daily living, in what we think and what we create in our actions, because we are spiritual practitioners. We are always moving toward the Path; our thoughts are directed toward the Path. We talk the road we should walk.
 
Regarding the road that we should walk, everyone has differing opinions. Those with deep roots and capabilities resonate with the Dharma after listening to it. In dealing with people, maters and objects in their daily living, they put benefiting others first. These are people with great capabilities. They are likewise engaged in spiritual practice, but with what they think when they see situations or meet people, they can share the Dharma with others. If they can benefit others, they quickly give sentient beings what they seek. This is the heart of a Bodhisattva, the actions of a Bodhisattva.
 
Those with Small Vehicle capabilities also listen to the Dharma, but all they know is that life is inherently full of suffering; everyone has painful experiences. So, they hear the truth of suffering, but after they listen, that is all. “You feel that life is suffering, and so do I.” They all know life is suffering, but that is as far as they go.
 
Some look at sentient beings’ situations and, seeing them in such misery, they think to themselves, “There is nothing I can do even if I wanted to. I know of the suffering in life, so when I think about it, I am content. Seeing suffering, I recognize my own blessings. This is karmic cause and effect. When I see others’ suffering, I am satisfied [with my own life].” This is just like Solitary Realizers, who awaken themselves by observing conditions. As for Hearers, they listen to the teachings. “You are suffering” “That’s right! Life is inherently full of suffering. You suffer, and I also experience suffering.”
 
But this is as far as they go. Bodhisattvas are not like this. For Bodhisattvas, upon seeing suffering, compassion arises in their hearts. [They consider] what methods they can use to help sentient beings to free of suffering. Indeed, life is full of suffering, and this is why we mindfully practice the Path. We should enter the Path and guide others to enter this Bodhi-path, the path to enlightenment. We not only help others understand that life is filled with suffering, we also teach them the Twelve Links of Cyclic Existence, how conditions do not arise without causes, how it is because of causes and conditions that they were born into their families, how it is because of causes and conditions that the people they face are like this.
 
The past has already passed. How do we resolve their current suffering? We guide them to learn how to yield, to learn how to give. This is like how recently, because it is summer vacation, Tzu Chi volunteers from other countries have come back [to Taiwan]. They came and stayed here for several days to experience life here at Jing Si Abode and understand why it is called a training ground for spiritual practice. They spent several days of their time following the monastics in their chores and labor. They experienced working hard under the hot sun. This is the world of endurance of the spiritual practitioners here. They endure it patiently, being very willing and joyful to do the work.
 
Everyone felt this joy. Then they came and shared with me, “That is spiritual practice!” Someone said, “I am so grateful to have Tzu Chi in my life! In my life in the past, I never had to worry about food or clothing. My affliction was facing my mother-in-law.” The family did not get along well together. In daily life at home, she always had to face her mother-in-law who was never satisfied with her. The daughter-in-law hated the mother-in-law, too. As both a spouse and a son, her husband was stuck in the middle. Should he side with his wife or should he be filial to his mother and follow his mother’s wishes? The family had only two children, so it was the young couple and the elderly woman, and their lives together were so miserable. They were unhappy.
 
Later, she encountered Tzu Chi, had a chance to get to know a volunteer who gradually and mindfully guided her. She took her to visit care recipients, which helped her to understand. She saw how much another family suffered, yet that family’s daughter-in-law was very filial. Though the mother-in-law already had dementia, the daughter-in-law still followed what she said. She never made her angry, since she knew her mother-in-law had dementia. She would often forget the past, and in the present no one knew what she was saying. So, the daughter-in-law coaxed her as she would a child, with love she followed her wishes and taught her mother-in-law how to live. When the woman who was well-off yet not content saw this family, she was moved. This family was so poor, yet the daughter-in-law treated her mother-in-law so well. After reflecting on herself, she felt she should not act like this.
 
She also followed this volunteer to listen to the morning Dharma-lectures, because every morning at this time, [volunteers watch the live broadcast] at the same time around the world. So, she also listened to me teach. She came to understand life’s impermanence, life’s suffering, how everything results from the coming together of causes and conditions. In this life she lived in a wealthy family, had a good husband and well-behaved children. The reason she could have this family was because her mother-in-law had a son, who had now become her husband, and because of her marriage, she had two such adorable children. She understood that her family was so fortunate because her mother-in-law’s son worked hard and had given her such a wonderful family. “I should be grateful to my mother-in-law. I should be grateful to her because she gave birth to such a good son who has given me such a good family and the comfortable life that I have. What reason do I have to be so unsatisfied with my mother-in-law or to resent her? That other mother-in-law has dementia. My mother-in-law sometimes cannot stand me. If I reflect upon myself, I am not really good at anything, so of course she is not satisfied with what I do. Haven’t all the problems really begun with me?” As she reflected upon herself, she realized she had often not done enough.
 
As a daughter-in-law, she should fulfill her responsibilities well and listen to her mother-in-law. After this self-reflection, family life was different. The mother-in-law felt the daughter-in-law had changed. “Why is she now so sweet and listens to me? What am I criticizing her for? My daughter-in-law is quite sweet.” The mother-in-law became more satisfied. She was actually a good mother-in-law, and the daughter-in-law was good, too. The husband was touched. “What has brought about these wonderful changes in my wife that my mother is now so satisfied? This makes me happy as a son and lucky as a husband.” The family had become very harmonious.
 
This family’s story was shared during the time they came to the Abode. She was also a medical volunteer for several days, in addition to doing chores at the Abode. She realized that spiritual practice is not easy, but she did it all so willingly; she was so joyful and happy during this time. Entering the patient’s rooms, she saw life’s impermanence. The sick there suffered so much. Some were left there by unfilial children. Others seemed unwilling or unhappy to visit them. She saw respectful and obedient children as well, filial children who served their parents and were very close to them. She saw all different kinds of lives there. In this impermanent life, some children acted so ethically and filially. But what she saw was that parent’s worry for their children was always greater than the children’s worry for their parents because when parents see their children fall sick, their love is so sincere. Everything they do is to love and protect their children, to help their children quickly return to health.
 
There were even some volunteers who shared about how some parents treasured their children so much that they were willing to trade their own health for their children’s. They were willing to shorten their own lives in order to extend the lives of their children’s. They felt that as parents, their love for their children meant they would do anything for them. However, she saw that the number of children with true filial love toward their parents was limited. A good majority either did not come to visit at all or sat beside their beds unhappily or reluctantly. In comparison, when parents care for their children, they do everything they can for them. With this new awareness, she knew the importance of being filial to one’s parents and that doing good deeds cannot wait.
 
This is a spiritual training ground for Bodhisattvas. This is how our Living Bodhisattvas come into being. We are all on the same path of learning the Buddha’s teachings. We all see this path ahead of us. When Small Vehicle practitioners see suffering, they have a kind of realization. “Indeed, life is suffering. I too feel this suffering.” But when others look, not only do they see suffering, they also see that everything comes together through causes and conditions. These are the states of Hearers and Solitary Realizers. As spiritual practitioners, we also have these states in our mind. When we see others, do we merely stop at understanding suffering, stuck at the realization of the coming together of causes and conditions? It is the same path. We are already engaged in practice; when we see that path, is this the only feeling we have?
 
If we have already formed great aspirations and made great vows, this path is a Bodhisattva-path for us to walk. Having formed great aspirations and made great vows, when we see sentient beings suffering, we think of what methods we can use to bring together many people’s strength, to help others step onto this road so that we can all walk upon it together. We give to help suffering sentient beings. This is also a path.
 
The path is the same; “our capabilities for moving toward the Path” are not the same. Our capabilities differ, so it says, “What we think and practice are our capabilities for moving toward the Path.” How we move toward this path, how we look at it, depends upon our state of mind.
 
What we think and practice are our capabilities for moving toward the Path. Our strength of wisdom and blessings is our fruit of accepting the Path. Our deeds and karma in past lives are our causes for attaining the Path. Each of our capacities is accordingly great or small, shallow or deep.
 
“Our strength of wisdom and blessings is our fruit of accepting the Path.” What level has the strength of our wisdom reached? Do we have limited capabilities and wisdom? If we only have limited capabilities and wisdom, our blessings will be shallow, because we only practice for ourselves and are unwilling to benefit others. Thus we have limited capabilities, limited wisdom and limited blessings. When we are unwilling to give of ourselves, our chances to create blessings are few, and the wholesome affinities we form with others will never be enough.
 
So, it speaks of “our fruit of accepting the Path.” What we practice, we attain; without practice, there is no attainment. When we give, we naturally attain these blessings. When we do great things for another person, we see the peace attained by the person we help and the relief it brings to their mind. We see their broad smiles. Our giving and our hard work have put their minds at peace and brought stability to their lives, so what we receive, walking on this same path, is truly joy! Thus we say, through practice, we attain; without practice, there is no attainment. This is “our fruit of accepting the Path.”
 
However much we give is how much we will receive. “Our deeds and karma in past lives are our causes for attaining the Path.” We must have faith in this, believe that we have been doing this for lifetimes. In the Chapter on the Parable of the Conjured City it continually emphasizes that for dust-inked kalpas, since Beginningless time, we have intrinsically had a nature of kindness. From the start we have had this pure Buddha-nature. How do we awaken our Buddha-nature? This takes a very long period of training and refining ourselves, dust-inked kalpas of tempering. Since the time of Great Unhindered Wisdom Superior Buddha, since before Beginningless time, we have had to do this lifetime after lifetime. These are our deeds and karma in past lives.
 
Past lives refers to our past, a long time ago in the past. There have been many lifetimes until now, and there will be many lifetimes in the future. These are our causes and conditions. If we create blessed causes and cultivate blessed conditions, then the karma we create over many lifetimes will be good karma.
 
Are we creating good or bad karma? This depends on us, on the thoughts we ourselves give rise to, on what we think, on the path we practice. This depends on us. So, when it comes to past lifetimes, it is actually about past, present and future.
 
For instance, yesterday is called the past. Think about it, what did you experience when you were working as a hospital volunteer yesterday? Did you meet sick patients? Did you meet the families of the sick patients? Were the patients in a lot of pain and suffering? Did you comfort them? Were the family members of the patients very nervous and very worried? Did you keep them company? Did you comfort them? This was yesterday. When we think about it today, what is our state of mind? This is the past and the present. Now, listening to the Dharma again this morning, we may feel like yesterday we did not do enough. So, from the morning and throughout the day, we must quickly make up for it. If yesterday we did not get to know someone well, how can we continue to further cultivate our causes and conditions with them? This is the past and the present. There is still the future; there is tomorrow.
 
Talking about this we can say these are past lives. The past lives we are talking about are referring to countless lifetimes, not just yesterday or today. This means we are talking about the past, whether about the very distant past or about what just happened, the recent past when I walked in through the door. We can speak of the present, in which I am speaking right now. This is the recent past and the present.
 
So, when speaking of past lives, these can be in the very distant past or in this very lifetime as well. However, no matter how time passes, we must always seize the time. Therefore, “Our deeds and karma in past lives are our causes for attaining the Path.”
 
So, “Each [are] great or small.” People’s capacities are either great or small. Are you capacities shallow? If so, then what we experience is limited capabilities and limited wisdom. We create limited blessings and have limited power of vows. Is that all we have?
 
Or are they deeper than that? Are we, upon accepting the Buddha-Dharma, able to maintain our initial aspirations and vows, to maintain our passion every day and not retreat from giving of love among the people? Are we able to do this?
 
[Our] capacities are accordingly shallow or deep.” This depends upon each person’s capacities. So, I hope we all, as Buddhist practitioners, earnestly make the best use of our minds. No matter how many lifetimes have passed, they are in the past. After having understood the principles, at this time we should seize the present moment. In all we think and all the paths we walk, we must earnestly seize the moment.
 
Yesterday we read the passage, “All the kings of the Brahma heavens had this thought, ‘Today the palaces are brightly illuminated like they never 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.”
 
As we talked about yesterday, when [Great Unhindered] attained Buddhahood, His radiance illuminated the Brahma heavens. Everywhere throughout 500 trillion lands in the vast spaces of the Brahma heavens everything was touched by this radiance.
 
When they saw the light they thought it unusual, and it furthermore gave everyone a sense of joy. They felt it was an auspicious sign. A light like this “[had] never been before.” They had never seen an auspicious light like this. What were the causes and conditions behind this? How could there be such a phenomenon?
 
So, at that time, “All the kings of the Brahma heavens immediately went to visit each other to discuss this matter.” They all gathered together, “visited” each other. They all gathered together to try and understand where the auspicious light was coming from.
 
The sutra then continues by says, “At that time, among the assembly, there was a great Brahma king named Saving All. For all those in the Brahma heavens, he expounded a verse.”
 
Since the Buddha’s light shone far and wide, many from the palaces of the Brahma heavens, those in the Brahma heavens, all gathered together. There was one named Brahma king Saving All, a leader in one of the lands. He was “respected among all the Brahma kings.” Therefore he was called a Great Brahma .
 
Great Brahma king: He is respected among all the Brahma kinds. Due to his compassion, his name is Saving All.
 
Respected among those in the Brahma heavens, he was known as a Great Brahma king. This Great Brahma king was compassionate He liked upon the world’s sentient beings with compassion. Because he took the vehicle of great compassion, he was born as a Brahma king, now with his compassion, he was still very caring, he was called Saving All. This was the Great Brahma King’s name. So, “For all these Brahmas, he expounded a verse.”
 
For all these Brahmas, he expounded a verse: Because all the Brahma kings in the east saw the light and asked in astonishment, Brahma King Saving All brought them together to discuss and explore this. Since they thought this light was truly rare and since the light had shined toward the east, the Brahma kings of the east, all those in the Brahma heaven, saw the light and inquired in astonishment. Since they had never seen such an auspicious light before, they wondered where it came from. They discussed this matter among themselves.
 
Do you still remember when, after the Buddha had finished teaching the Sutra of Infinite Meanings, He sat in meditation and began radiating light from between His brows? This light radiated from between His eyebrows. This light was an auspicious sign. At that time, those at the Dharma-assembly all discussed this among themselves. Why, when the Buddha began meditating, did a light radiate between His brows? Among those there was a mutual sense of astonishment as they asked each other. The principle is the same. Now, as Great Unhindered Wisdom Superior Buddha attained Buddhahood, a light shone upon the east. When those in the Brahma heavens saw this light, they quickly gathered and asked each other, “What could have given rise to this light?” Saving All, this Brahma king, lead them in their inquiry, in thinking of how they could use the principles to reason out and understand what gave rise to this light.
 
“Because of this auspicious sign, they explored the causes and conditions of the auspicious sign of this light. Journeying on these causes and conditions, they requested the turning of the Dharma-wheel. The Brahma kings of each of the ten directions. Were all this.
 
Since this light was an auspicious sign, everyone wished to investigate and discover the principles behind it, “the cause and conditions of the auspicious sign of this light.” There had to be causes and conditions for this light to illuminate them. There had to be conditions for it. So, “journeying on these causes and conditions, they requested the turning of the Dharma-wheel. Continually searching in the light’s direction, they discovered that it was due to the Buddha attaining Buddhahood. These were great causes and conditions! With these great causes and conditions, with the Buddha having attained Buddhahood, they quickly requested He turn the Dharma-wheel. So, the Brahma kings from all directions [came]. Now, it only mentions those from the east when in fact Brahma kings from all ten directions came in search of this light. They all gathered together at the place where the Buddha attained enlightenment.
 
The next passage then says that Brahma kings of all ten directions had arrived. Saving All, this Brahma king, said, “All of our palaces are brightly illuminated like never before. What are the causes and conditions of this? We had better explore this together. It must be a Virtuous One born in heave or a Buddha appearing in the world that caused this great radiance to illuminated everything in the ten directions.
 
This passage is in verse. This assembly of Brahma kings was trying to find [the source] of the light. Everyone began to ask where the light originated from. So, it says, “ all of our palaces.” They were all trying to find the light, so they all asked each other, “Does your place have this light?” “How about yours?” They all asked each other about this. “All of our palaces” means their palaces had never been illuminated like this before. “What are the causes and conditions of this?” What are the causes and conditions for this light? “We had better explore this together.” They should search out at once where this light had come from. This is because what they had seen was a very rare occurrence.
 
Therefore, he “urged them all to explore together” and seek out the origin of this light. So, was it “a Virtuous One born in heaven?” Or “a Buddha appearing in the world?” Only then would there be such an auspicious sign.
 
It must be a Virtuous One born in heaven or a Buddha appearing in the world: When any heavenly being with might and virtue is about to be born, bright light will first manifest. Therefore they all wondered if a Virtuous One was born in heaven or if a Buddha was born in the world.
 
So, “any heavenly being with might and virtue” means that to be born in the heaven realm, one must have done many good deeds as a human and have accomplished many blessings and virtues. A person like this, replete with heavenly virtue, can be reborn in the Brahma heavens. A person with might and virtue, when born in the heaven realm, will emit a ray of light. However, the radiance shining now was not that of a heavenly being reborn in the heaven realm. With the radiance now, the doubted it was from “a Virtuous One born in heaven.” Was someone of even greater virtue born in heaven? If so, the light would still not be so auspicious. Could it be Buddhas appearing in the world, or a Buddha being born in the human realm? This was what everyone asked each other.
 
A Virtuous One born in heaven: When a great being who will take the place [of a Buddha] is about to abide in the world, he is first born in Tusita Heaven and emits a great radiance. With such extraordinary auspiciousness, it must be an extraordinary being manifesting.
 
The meaning of “a Virtuous One born in heaven” is “a great being who will take the [Buddha’s] place.” This is a great being who is about to descent to the human realm. A great being is a Bodhisattva. This is because, before attaining Buddhahood, they are first born in Tusita Heaven to receive the necessary training to become Bodhisattva in the human realm. So, in Tusita Heaven, there is a place called the inner courtyard of the Tusita Heaven. In this part of that heaven, there is a spiritual training ground, a place that specializes in training Bodhisattvas. That inner courtyard prepares those about to descend to our world, or those who are going to any particular world, to attain Buddhahood. This is “a great being who will take the place of a Buddha.” These Bodhisattvas are about to be born, then through spiritual practice, reach perfect and complete awakening and thus transform sentient beings. They are “great beings who will take the place of a Buddha.” They are “about to abide in the world.” Before descending to the human realm, they are first born in Tusita Heaven, where their training to take the place of a Buddha is nearly complete. Then from Tusita Heaven they are born into the world.
 
So, a few days ago we spoke of how when a Buddha descends from Tusita Heaven into the womb, there is quaking. When He is born there is also quaking. A few days ago, we talked about the six auspicious signs. So, everyone was thinking, This is “such a great radiance”, it is “such extraordinary auspiciousness.” Could one descending from Tusita Heaven produce such an auspicious sign? Or is it the auspicious sign of someone attaining Buddhahood? It must be these kinds of causes and conditions. This is what the heavenly beings concluded about the origin of the light. So, “In the Brahma heavens of the ten directions, because of the light, all explored the auspicious signs.”
 
In the Brahma heavens of the ten directions, because of the light, all explored the auspicious signs and, because of the auspicious signs, explored the causes and conditions. Thus, the request to turn the Dharma-wheel first started from the east.
 
Due to this light, they wanted to explore and find the origin of this appearance. “Because of the auspicious signs, they explored the causes and conditions.” Due to the auspicious signs of this light, they speculated as to its causes and conditions. They realized it must be a Buddha who was born, engaged in practice and attained enlightenment. This was their reasoning, so they felt they should go to the place of enlightenment to see if this was truly the reason of the light. If one had attained Buddhahood, they should gather around Him at once to request that He turn the Dharma-wheel. This “first started from the east.”
 
They first discovered the light in the east, so that is where they started looking from. “[This] caused this great radiance to illuminate everything in ten directions.”
 
[This] caused this great radiance to illuminate everything in ten directions: This means where the light is shining, there must be a noble being or sage born in this world.
 
This ray of light first shone upon the east. They first experienced it there in the east, so it was the Brahma kings of the east who first began searching for this light. Actually, this light was felt in ten directions, but it was the east that was illuminated first, so there must be a reason for this.
 
We know that the Buddha was born in Nepal, formerly called the kingdom of Kapilacastu. From China, or here in Taiwan, it means we should be looking westward, for that place is to west of us. Thus, Dharma Master Xuan Zang went westward to retrieve the sutra. The sutra were passed from the west to the east, so this is the principle behind the light.
 
A few days ago we said that this light represents the true principles, the Buddha’ true, the One Vehicle Dharma. The light is the Great Vehicle teaching. It first illuminated the east. The Buddha-Dharma developed and flourished as it moved eastward out of India into the world of our Chinese. Whether China or Taiwan, the direction in which that ray of light first shone was east before it illuminated any other places. This is like the lasers we have now. When you look over there, the beam moves around like that. The Dharma was passed eastward and for this we are fortunate. The Buddha-Dharma flourished in our Chinese world. It is the Chinese world that the Buddha-Dharma flourished magnificently.
 
By that time in India, the Buddha-Dharma had already begun to enter its last stage. There were statues and images; it seemed that there many statues, statues the Buddha, yet by then the Buddha-Dharma had already become superficial, just worshipping and reciting the sutras. They did not know that in China the Buddha-Dharma was being applied in daily life, especially with us here in Tzu Chi, where everyone’s spiritual training ground is to go out into the world [to help]. We go among people, and whatever it is that must be done in the world, we Living Bodhisattvas promptly do it. Everyone has such willing hearts as we walk this Bodhisattva-path. We willingly and joyfully serve others.
 
Our disaster relief in Nepal has continued for almost three months now. Since the earthquake, Tzu Chi volunteers have continually been working in that place. Two or three days ago, the tenth team, people from our Teachers Association, our charity department and Tzu Chi International Medical Association (TIMA) arrived there. They have already begun continuously transmitting news to us. The teachers Association has already begun visiting schools, meeting with the principals and teachers and communicating with them about education. In these meetings on education, they chatted happily and were deeply moved. From the news sent back, we could see [children] after the disaster, resiliently studying in tents. The children are working hard and are resilient. It was truly heartbreaking to see them there. Middle school children, elementary school children and kindergarten children were all studying inside the same classroom. It was simple and crude. However, they value education there, and the principal was very happy to see our Tzu Chi volunteers. He use hand gestures and tried in every way he could to express their schooling [situation]. They had children’s comic books. The principal thought people in the comics were a good way to share with our Teachers Association. Our Teachers Association teachers were lively, telling them, “We also have a comic book of our Jing Si Aphorisms. Maybe we can have an exchange with you.” They were very happy. Our teachers even led them in song. They were able to quickly get along very well. It was like pouring water into milk; when one is poured into the other, they mix quickly to become one. Modern-Nepal really needs the love and the Dharma from the east. They need our compassion and caring and for us to take the Buddha-Dharma that compassionate love, the Dharma of the world, and transmit it back to them.
 
This is how presently our Buddha-Dharma is beginning to head west, going back in the direction whence it came. This is a cycle of love. The Buddha gave us the radiance of His wisdom. Now that Nepal had had disaster, we return the true principle of love to them. So, this road, the Bodhisattva-path, is what we should mindfully walk by putting it into practice. Therefore, 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
 
20170123《靜思妙蓮華》見光稀有勸眾同求 (第1007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: