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 | 
 

 20170124《靜思妙蓮華》佛出光明稀有大覺 (第1008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: 20170124《靜思妙蓮華》佛出光明稀有大覺 (第1008集) (法華經•化城喻品第七)   周二 1月 24, 2017 12:04 am

20170124《靜思妙蓮華》佛出光明稀有大覺 (第1008集)
(法華經•
化城喻品

 
大德無上大士契悲智,菩薩立誓宏願四無量,顯大慈慧光明異常瑞,必是世所希有大覺人。
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。《法華經化城喻品第七
爾時五百萬億國土諸梵天王與宮殿俱,各以衣裓盛諸天華,共詣西方,推尋是相。《法華經化城喻品第七
⊙爾時五百萬億國土諸梵天王與宮殿俱:此釋共詣西方尋光詣佛及禮讚供養。
⊙色界天眾之依正二報,俱各隨身自有,故云諸梵天王與宮殿俱,及各以宮殿奉上彼佛。
⊙各以衣裓盛諸天華:以衣裓為盛香之器,盛貯天上所有妙華。
⊙共詣西方推尋是相:佛光東來,推尋光源諦理,從詣西方法相。
⊙共詣西方推尋是相:佛光東來,推尋光源諦理,從詣西方法相。
⊙見佛處於道場,始知向光非是大德天生,是佛出世之光。梵天作念,相議推尋。
⊙見佛請法,與前幽冥眾生,驚怪忽生,猶如雲泥之隔離。
 
【證嚴上人開示】

「大德無上大士契悲智,菩薩立誓宏願四無量,顯大慈慧光明異常瑞,必是世所希有大覺人。」
 
大德無上大士
契悲智
菩薩立誓宏願
四無量
顯大慈慧光明
異常瑞
必是世所希有
大覺人
 
看文,瞭解吧!「大德無上大士」。大德,在我們常常見到人就這樣稱呼,大德啊,聽起來,好像人人都能做大德,人人都被稱呼「大德」。其實,「大德」,是談何容易啊!我們大家出家時,開始自唸一段經文,「大德,攝受我,我今某某……」,記得嗎?「大德」,這就是表示至高無上的德行,那就是要萬行圓滿,也就是無上士。「無上大士」,那就是世尊,就是大覺有情者。大覺有情,那就是累積了一切萬行,六度萬行圓滿,才能夠稱為大德。
 
過去的「大德」在用,就是很至高無上,而我們現在稱呼就是「某某大德」,好像「大德」得來很簡單。但是,也無所謂,因為人人本具佛性。我們也是常常說,叫久就成真。我們若常常叫他,「大德」、「無上士」,這樣自己聽,自己就知道,這是我們應該要去盡的本分事,本分就是做好事,「諸惡莫作,眾善奉行」。
 
「大德」、「無上士」要契悲智,心要與佛心相契合。佛的心就是大慈悲心,佛,那就是無上智者,所以,啟慈運智,或者是啟悲運智,這樣叫做「悲智雙運」,這就是「大德無上大士」,那就是諸佛菩薩,已經是契悲智,悲智圓滿了。這就是我們要修行,修行的過程,從現在的名稱大德,一直到實質大德,真正我們的真如本性,與名稱契合,這就是「大德無上大士」。
 
當然,我們必定要啟悲運智,要悲智雙運,這個過程就是行菩薩道。所以說,菩薩,我們要當菩薩,菩薩要立誓宏願,四無量心,要從四弘誓願開始,這是佛佛道同,諸佛的通願。每一尊佛都要經過了,「四弘誓願」,行「四無量心」。「四弘誓願」是向內自修,自己發這樣的願,「眾生無邊誓願度」,我修行的目標就是要度,無量眾生,芸芸眾生,所以「眾生無邊誓願度」。
 
為了要度眾生,所以,煩惱就要斷,我們若不斷煩惱,要如何入人群呢?因為眾生的苦不是只有物質,貧窮苦難的苦,比物質的苦更苦的,那是身心煎熬的苦,是煩惱打不開的苦,是身有病的苦,很多啊!各形式的苦難很多。人與人之間,這種情、仇、怨、恨,不解的苦,造業無量的苦,很多苦。這麼多、這麼多的苦,合起來一個名稱,叫做無明煩惱苦。眾生煩惱無明很多,所以一定要斷煩惱,斷了煩惱,才能夠接受到佛法入心來。
 
佛法,雖然是很深,也是要很精進求佛法,求佛法的目標,就是一定要到成佛道,這樣才叫做學佛者。真正的,學佛就是要成佛,要成佛,必定要用心聽法,法要很透徹瞭解,必定要斷盡一切煩惱。煩惱斷了,入人群中,就不受人群的無明煩惱感染,又在人群中應機逗教,隨順眾生的根機所需要,他們的苦難,我們去為他解除,為他「苦既拔已,復為說法」。這就是學佛者,要成佛的人,他必定要立「四弘誓願」。
 
菩薩,發菩薩心,目的就是要成佛道,這樣,他一定要先立「四弘誓願」,這要對自己。四弘誓願已立。開始修行就不能缺少,「四無量心」,要啟發這念大心,大心已經啟了,宏願已經立了,當然這「四無量心」,要身體力行,這是向外,向外慈悲喜捨。在人群中,不忍眾生受苦難,所以希望人人得幸福,人人能夠得幸福,不為自己求安樂。這我們就知道是怎樣的付出,付出無所求,只要眾生得離苦,不為自己要求什麼樣的安樂。一直一心向菩提道,行在菩提道上,目標就是到佛的境界,這個過程中,四弘誓願、四無量心,是我們內修外行必備的目標,所以無所求的付出。
 
這樣就依次修行,時間多久呢?最近在說,不離開這個題。大通智勝佛,塵點劫以前,開始,生生世世,就是走在這條菩提道上,內修就是四弘誓願,外行慈悲喜捨,時間從塵點劫以來,已經願行已經合一,悲智合一了。願與行全都會合了,所以「顯大慈慧光明」。
 
記得大通智勝佛坐道場,一坐十小劫,諸天來護道場,時間很長久,之後思惟,悲智會合了,慈慧光明。慈悲造福人群,這種很亮麗,從內心清淨如琉璃的光透徹了,開始光明現照。光相從東方開始,就是照射東方,開始十方都見到光了,所有的梵宮殿覺得,這道光是從哪裡來呢?這道光與平時的光,就是那麼異常,這必定是有原因。記得嗎?前面的經文。必定有原因,不是大德天生,便是佛出現世間,這是一個祥兆。
 
這就是大家趕緊,向著光的源頭找。這就是大智慧、大慈悲,光明,心地光明發射的光,所以大家找光,「必是世所希有大覺人」,所發出的光。是啊!大覺,來自大德。大德,無上大士,他是契悲智而來,開始的發心立願,是把握當下。雖然說塵點劫,對啊,現出來的這念心,那個當下那念心,塵點劫以來就不遷不變,這念立「四弘誓願」、「四無量心」,那個把握當下,恆持在剎那中一直到現在,這我們要時時把握。
 
就如佛在世時,有一位婆羅門,佛覺悟之後,佛陀的說法,這位婆羅門他慢慢聽,瞭解了,瞭解佛陀所覺悟的法,勝於他修行幾十年的婆羅門法。所以,雖然他是婆羅門教,卻是對佛陀非常的敬重。
 
有一天,他來聽法,聽佛說法結束後,他把握機會,趕緊到佛前來,很虔誠來敬仰、頂禮,向著佛陀:「請問佛陀,未來修行的人,能夠成佛的有多少?」佛陀就回答他:「未來能成佛,那是恆河沙數。」這位婆羅門聽了之後歡喜,作禮合掌而退,回去了。
 
但是回去,踏出精舍,回去的途中,這樣想:「未來能成佛恆河沙數,那就是因為聞法、瞭解,能夠這樣一路修行,才能成佛。而我現在,過去到底是多久了呢?一直到現在才遇到佛,我怎麼不懂得趕緊把握現在?我到底過去流浪多久了,沒見到佛?過去到底有多少佛出世了?我也不知。我應該沒有見過佛吧!未來會有很多佛出世,我現在若能趕緊歸投佛法,說不定未來還有很多,恆河沙數諸佛能成佛,我這時候若不把握機會,未來的恆河沙數沒有我的份。我應該要這時候趕快去求佛,我要出家,已經今生值遇佛世了,我怎麼能放棄呢?」
 
趕緊再回頭,入精舍,向佛陀說:「世尊啊!未來,相信(有)恆河沙佛,未來會一一成佛。請問,過去已經多少佛成佛了呢?」佛陀還是回答:「過去有無量恆河沙諸佛,已經出世,過去已成佛。」這位婆羅門要出家的心更堅定。「過去諸佛出世無量恆河沙,已經那麼多人成佛了,我竟然都沒遇到!我這輩子既然遇到佛了,我絕對不能放過。」
 
他就開始虔誠合掌向佛,說:「佛陀啊!過去有無量恆河沙佛出世,我竟然都沒有遇到,未來還有無量恆河沙數能成佛,我現在若不修行,未來的恆河沙數諸佛,我可能也遇不到。佛啊!我現在的年齡這麼大了,一向所修的行,是偏差的行,幾十年的修行,我的心還是很懵懂,不知道理,還是一片黑暗,沒有看到前面的路,我不知道未來的路要怎麼走。」
 
「我年紀這麼大了,但是,佛成佛說法以來,我數數聞法,數數聞法,就是一次再一次來聽法,每一次聽法,我都是真的好像很有心得,知道未來的路要怎麼走。可惜我年紀這麼大了,是不是佛陀您能收留我,讓我出家,讓我專心聽佛的法,行佛的覺道,希望未來有成佛的機會。」佛陀很歡喜:「善來比丘啊!」就這樣,僧團就多了這位,婆羅門老修行者。他出家之後很精進,時時精勤修習,斷除了很多無明煩惱,一一都斷除了。
 
有一次在比丘群中,佛陀看到這位老婆羅門,在比丘群中,道貌、修行的形態,真的看出了他,修行這分用功、用心,佛陀為他讚歎。很多比丘回過頭來看,果然啊!修行就是這樣用心。問他:「老修行者,到底你是修什麼行,為什麼這麼快速呢?」一句話,「學佛所行法,發心立願,四無量心,四弘誓願,願我來生來世內修四弘誓願,外行是四無量心。這是我聽佛所說法,我內心的心願就是這樣,每天都是把握當下,不間斷,未來的心願,現在的修行。」大家這樣聽,歡喜了,向佛發心願,大家都願意,希望未來恆河沙數能成佛,其中也有我一個。
 
這就是佛世的時代,有這樣用功的人,真的是把握當下,恆持剎那,實行四弘誓願,內修四弘誓願,就是一個心願──未來能發揮慈悲喜捨入人群。我們若能這樣,其實這位也是我們的典範。
 
前面的(經)文說,「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
《法華經化城喻品第七
 
剛才說過,這種的德,慈慧悲智都契合起來,這念心清淨的光耀,第一道光向東方,就這樣開始十方梵宮殿發光。所有的天人找這個光的源頭,從十方來了。
 
接下來的經文這樣說,「爾時五百萬億國土諸梵天王與宮殿俱,各以衣裓盛諸天華,共詣西方,推尋是相。」
 
爾時五百萬億國土
諸梵天王
與宮殿俱
各以衣裓盛諸天華
共詣西方
推尋是相
《法華經化城喻品第七
 
那時候,東方五百萬億國土,這個光橫的照過去,就是這麼廣,五百萬億的國土,梵天王的國土,都受到這個光的感召,所以,梵宮殿,都已經受到光感召,這些梵天眾共尋,大家共同集議,大家共同靠過來,這道光是從何來?「共議此事」,記得嗎?昨天說過了,「共議此事」,到底這個光從何來?看,就是西方。所以「向西方尋光,詣佛及禮讚供養」。
 
爾時五百萬億國土
諸梵天王
與宮殿俱:
此釋共詣西方尋光
詣佛及禮讚供養
 
這是東方的梵宮殿,向西方求法來了。「色界天眾之依正二報,俱各隨身自有」。
 
色界天眾之
依正二報
俱各隨身自有
故云諸梵天王
與宮殿俱
及各以宮殿
奉上彼佛
 
色界,梵天,就是壽命長。天人本來就有身光,他壽命又長,享受又大,時日、時光也很長,所以各俱「隨身自有,故云諸梵天王與宮殿俱」。他們與宮殿裡面的東西,人與宮殿都隨身而來了,所有的東西隨著天人到處都可以受他們的天福。所以這就是他們的享受,梵宮殿是隨身而有。
 
「及各以宮殿奉上彼佛」。這是一種形容,一種表達。各宮殿所有的一切,就是表示他們的虔誠,願意身心奉獻,不只是身外的物資,將他的內心也完全奉獻,表示最虔誠的敬意。
 
所以「各以衣裓盛諸天華」。
 
各以衣裓
盛諸天華:
以衣裓為盛香之器
盛貯天上所有妙華
 
將所有的東西,如包袱一樣,一塊包巾,要帶的東西,都可以包在一起就到了。他不用包,他就這樣隨身就來了,好像機器轉一下就到達。這是表達天人,他們心一動,向哪個地方去,他們隨心隨身這樣就到了。
 
這是在東方梵天,向著西方而來。舉一個地方就能知十方,就是各個都是一樣,「以衣裓為盛香之器」,所有的東西都是香,香,物資都很莊嚴,都包在裡面,都包含在內,將所有的東西,最珍貴的,都涵蓋在裡面,儲存在裡面。裡面有很多莊嚴的香、花,一切的器物。
 
共詣西方
推尋是相:
佛光東來
推尋光源諦理
從詣西方法相
 
「共詣西方,推尋是相」。隨著這些東西,用最恭敬的物資,這樣隨身而來,向西方,東方向西走,「推尋是相」。「佛光東來,推尋光源諦理,從詣西方(法相)」。既然佛光到東方來,東方向(西)看過去的,光的來源,是一道的真理,真理是發自西方而來,這是表示這個光相。光相就是道理,它是光明,一道。
 
「見佛處於道場」向西推尋,已經看到佛在道場,「始知向光非是大德天生。」
 
見佛處於道場
始知向光非是
大德天生
是佛出世之光
梵天作念
相議推尋
 
那時候,光一開始照到梵天時,那時候大家的感覺,是不是大德天生呢?就是有德行的人,修六度萬行的人,具足豐富的德行,生到天上去嗎?他們有作這樣的念。再轉一念,應該這道光很異常,應該是佛出世之光。
 
開始是以為有大德的光,後來一轉念,隨著光來找,原來這道光是佛出世間之光。這是「梵天作念」,他們這樣一個心念一轉,這個光的來源就是瑞相,瑞兆。這就是大家找光的源頭,大家「相議」,所以已經大家共思惟,互相已經一方向,向西找就對了,向光明的方向去找。
 
見佛請法
與前幽冥眾生
驚怪忽生
猶如雲泥之隔離
 
這樣見佛,已經到佛坐的道場,開始看到佛,大家就起恭敬心來請法。前面我們說過了,「(與)幽冥眾生,驚怪忽生,猶如雲泥之隔離」。
 
這就是說,在見佛已經坐道場,在那個地方圓滿成佛,這道光不只是向梵天宮照,不只是向東方照,還有東西南北方,上下都有照到這道光。東、西、南、北、西南、東北(東南、西北)等等,這樣就八(方),還有上下,這十方都有承此光。若是向下照,那就是黑暗的地方,幽冥眾生在黑暗的地方,就是見不到道理,看不到光的地方。佛陀成佛了,這道光已經發出去,佛陀的理,真諦道理,沒有什麼東西可以隔礙。
 
其他的空間,日月照不到的地方就是照不到,因為這個空間有隔礙,不是日月有分別,是這個空間有東西障礙,所以遮住太陽,遮住月。但是道理,沒有東西會障礙它,能人人可接受,天人可接受,地獄、餓鬼界,若有因緣也是能接受。所以這個道理,本來佛陀就是一大事因緣,五道四生,就是為了這些眾生而來,真理就是為眾生而成佛。所以說「幽冥眾生,驚怪忽生」。覺得很吃驚,怎麼忽然間光明了呢?
 
「猶如雲泥之隔離」。雲泥之隔,「雲」就是表示天,「泥」就是表示地,泥淖中。雲,飄啊飄在天上,多自在逍遙啊!泥淖就是泥土在窪裡面,是多麼骯髒污穢,還是沉淪在那個地方。這是距離很遠,所以叫做「雲泥之隔」,天地之差別,差很多。
 
這就是因為佛光所照的地方。佛光所照,那就是道理到達的地方。若有道理到達,那就是很有希望。就如現在在尼泊爾,我們已經又有一群人,有人醫會,醫生又去了,能和(當地)醫生會合,要如何帶醫生去將來要義診,將來要照顧當地人。「人醫」就是醫生,要如何做聯誼,要如何號召,如何去邀,邀有志一同、有心的好醫生來聯誼,大家共同為貧病苦難人去付出。所以現在我們的醫生,有人醫會,高雄的洪醫師再次去了,就是與這些醫師來互動。
 
還有教育,朱校長她們,高雄,兩個姊妹。我覺得這對姊妹特別有緣,同一個胞胎來的,她們是雙胞胎,兩個人長得很像,她們是同一個胞胎來出生,出生,一起長大,同樣的,志向是一樣,選擇當老師。這兩位老師就加入教聯會,她們都很自愛,很積極,一二十年來,二十多年了,兩姊妹的心很相同,動作同,行動同。兩個都四五十歲了,卻是也沒有一個更胖的,兩個人如果胖就一起胖,瘦就一起瘦。
 
看到這兩個人,常常我都會問說:「妳是朱校長,還是朱老師?」因為一個當校長,一個是老師。兩姊妹都常常在一起,我若看到她們兩個,我都會先問:「妳是校長,還是老師?」兩個人都是一樣,一模一樣,她們的態度、說話聲音都一樣。
 
這次去尼泊爾,四天前到了。三天前,前天在視訊,我就問她:「妳是校長,還是老師?」兩姊妹都去。看,她們現在,已經走過好幾個學校,到了每一間學校,他們發揮,這群教聯會去發揮要如何邀,召集他們那些老師,如何有志一同來教育孩子,談起來,相談甚歡。
 
一所所學校,他們去看了,有的學校真的是苦不堪。其中有一個學校就是這樣,他們也有收殘疾的(學生),就是腦(智力)低能的,本來就是已經很簡陋了,又有這次的地震,將他們學校的危樓,好幾間倒塌的也有。他們去了,看到老師在疼惜孩子,校長很感恩。
 
看到慈濟人、老師,其實也是因緣。本來去那個地方,去第一所,我們就跟人家說:「我們送來的東西,你的單,收據,單據要給我們。」他說:「你們送什麼東西來?」我送什麼、什麼來。「沒有啊!我們都沒有接到。」原來學校的名字,拼音偏差了,所以他們送錯地方。送錯地方怎麼辦?不過這個學校也是很需要,校長也很好。現在送去的地方在哪裡?趕緊再去找。
 
幸好那個地方,我們本來沒有(登記)名字,在我們的名單內,竟然送錯了,那間學校更需要。那個地方真的愛心具足,孩子都在地上,不同年級,同一個空間,但是老師的愛心照顧。
 
他們看到慈濟人,向我們感謝,「感恩,你們送這麼多東西,正好是我們很需要的。」這種因緣不可思議,連這樣送東西,都會送偏差(地點)了,好在是「送對了」。雖然是送錯了學校,不過這間學校很需要,若不是送錯,我們也不會看到這所學校。
 
總而言之,因緣不可思議!這種的因緣,是不是把握因緣?前面那位婆羅門,老婆羅門問佛,「未來有多少人能成佛?」「無量恆河沙數。」時間長,修行人若多,成佛的人就多。他這樣出去,去到外面又起一念,「我怎麼忘了問過去成佛的人有多少呢?我現在已經遇到佛,未來的佛有我的份嗎?」趕快再走回去。
 
看,這因緣把握在當下。尼泊爾這個因緣,可能他們也是把握當下,我們怎麼東西這樣送,送錯地方,卻是最需要的地方,真的是因緣不可思議!所以我們要好好時時用心,「把握當下,恆持剎那」,要時時多用心。


月亮 在 周二 2月 28, 2017 9:37 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: 20170124《靜思妙蓮華》佛出光明稀有大覺 (第1008集) (法華經•化城喻品第七)   周二 1月 24, 2017 6:13 am

回頂端 向下
檢視會員個人資料
惟叡
大地初發心
大地初發心


文章總數 : 43
威望 : 0
注冊日期 : 2014-07-08

發表主題: 回復: 20170124《靜思妙蓮華》佛出光明稀有大覺 (第1008集) (法華經•化城喻品第七)   周二 2月 28, 2017 5:10 pm

20170124《靜思妙蓮華》佛出光明稀有大覺 (第1008集)
(法華經•化城喻品第七)
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: 20170124《靜思妙蓮華》佛出光明稀有大覺 (第1008集) (法華經•化城喻品第七)   周五 3月 24, 2017 6:04 pm

Explanations by Master Cheng-Yan
Subject: The Buddha’s Radiance, Great, Rare Enlightenment (佛出光明稀有大覺)
Date: January.24. 2017
 
The Virtuous One, the unsurpassed great being, is in accord with compassion and wisdom. Bodhisattvas form the great vows and [practice] the Four Infinite Minds. One manifesting the extraordinary auspiciousness of the radiance of great compassion and wisdom must be a great enlightened being who rarely exists in the world.”
 
Just by reading passage, we can probably understand its meaning. With “Virtuous One, the unsurpassed great being, Virtuous One is a way that we often address others we see them. “Virtuous One!” We hear it so often that it seems like everyone is a Virtuous One. Everyone is called a “Virtuous One.” However, to truly be a Virtuous One is easier said than done.
 
When we first become monastics, we begin reciting a sutra passage to ourselves, “Virtuous One, receive me; today, I, so-and so…” Do you remember this “Virtuous One”? This means someone who embodies supreme virtue and is perfect and complete in all actions and who is also an Unsurpassed Guide. “The unsurpassed great being” is the World-Honored One, a great enlightened being. A great enlightened being is one who has become perfect in all actions, who as completed actualizing the Six Paramitas in all of His actions. Only then can someone be called “Virtuous One.”
 
In the past, “Virtuous One” was used only to address someone of the highest and most supreme virtue, but nowadays we call someone “Virtuous One so-and so” [out of courtesy]. Perhaps today it is used too lightly, but it does not matter, for everyone intrinsically has the Buddha-nature. As we often talk about, if you say something long enough, it becomes true. By often calling others “Virtuous One” or “Unsurpassed Guide,” by hearing themselves called this, they know that this is the fundamental responsibility that they should work toward.
 
This responsibility is to do good, to “refrain from all evil and do all that is good.” A “Virtuous One,” and “Unsurpassed Guide,” is one in accord with compassion and wisdom; their mind should resonate with the Buddha-mind. The Buddha’s mind is one of great compassion, and a Buddha is one who has supreme wisdom. So, He awakens loving-kindness to exercise wisdom, or awakens compassion to exercise wisdom. This is to “exercise both compassion and wisdom.” This is a “Virtuous One, the unsurpassed great being.” These are the Buddhas and Bodhisattvas. They are in accord with compassion and wisdom; their compassion and wisdom are complete. This is why we engage in spiritual practice. Over the course of spiritual practice, we go from being a Virtuous One in name to becoming a Virtuous One in essence, until our nature of True Suchness truly accord with the name. This is a “Virtuous One, the great unsurpassed being.”
 
Of course, we must awaken compassion and exercise wisdom. We cultivate compassion and wisdom in parallel; this is the process of walking the Bodhisattva-path.
 
So, speaking of Bodhisattvas, we wish to become Bodhisattvas. Bodhisattvas must make the great vows and practice the Fore Infinite Minds. They begin with Four Great Vows, for the path of all Buddhas is the same; every Buddha shares these vows. every Buddha must undergo making the Four Great Vows and practicing the Four Infinite Minds.
 
The Four Great Vows are inner cultivation; we make these vows for ourselves. “I vow to deliver countless sentient beings.” The goal of our spiritual practice is to deliver countless sentient beings, myriads of sentient beings. So, “I vow to deliver countless sentient beings.”
 
In order to deliver sentient beings, we must eliminate our afflictions. If we do not eliminate our afflictions, how can we interact with people? Sentient beings’ suffering is not only of the material kind, the suffering of poverty or hardship. The suffering worse than material suffering is the suffering of torment in body and mind, or the suffering of afflictions that cannot be dispelled, or the suffering of illness. There are many of these!
 
In interpersonal relationships, there is the suffering of afflictive emotions that cannot be resolved, the suffering of the endless karma we create; there are so many kinds. All these kinds of suffering, when taken together, can be called by one name, the suffering of ignorance and afflictions. The ignorance and afflictions of sentient beings are many, so we must eliminate or afflictions. Only by eliminating our afflictions can we accept the Buddha-Dharma and take it to heart. Although the Buddha-Dharma is profound, we must diligently seek it. Our goal in seeking the Buddha-Dharma is to definitely attain Buddhahood. Thus we are those who learn the Buddha’s teachings. Truly, we learn the Buddha’s teachings in order to attain Buddhahood. To attain Buddhahood, we must mindfully listen to the Dharma. To thoroughly understand the Buddha-Dharma, we must completely eliminate all afflictions. When we have eliminated our afflictions, we when can go among others without becoming infected by their ignorance and afflictions. Furthermore, when we go among others, we can teach them according to capabilities, according to sentient beings’ needs and capacities. We help relieve them of their suffering, and, “Having relieved them from suffering, we then expound the Dharma for them.” Those learning the Buddha’s teachings, those wishing to attain Buddhahood, must make the Four Great Vows.
 
When we form Bodhisattva-aspirations, our goal is to attain the path to Buddhahood, so we must definitely first make the Four Great Vows. This is something we must do for ourselves. Once we have established the Four Great Vows, as we begin our spiritual practice we cannot lack the Four Infinite Minds. We must first awaken our great aspirations. Once we have developed our great aspiration and have made the great vows, then, of course, the Four Infinite Minds are the things we put into practice outwardly. We externally practice loving-kindness, compassion, joy and equanimity. As we go among the people, we cannot bear to let sentient begins suffer. We wish happiness for everyone. As long as everyone attains happiness, we do not seek peace or joy for ourselves.
 
This way we know how to give. We give without expectations. As long as sentient beings can escape suffering, we never seek peace or joy for ourselves. We continue to single-mindedly walk the Bodhi-path. The goal of walking the Bodhi-path is to reach the state of Buddhahood.
 
During this process, the Four Great Vows and the Four Infinite Minds are the essential targets for our inner cultivation and external practice, so we give without expectations. Thus we follow the sequence of spiritual practice. How long does this take? Recently, we have continually been speaking about this topic. Great Unhindered Wisdom Superior Buddha, dust-inked kaplas ago, began to, lifetime after lifetime, walk upon the Bodhi-path, internally cultivation the Four Great Vows and externally practicing loving-kindness, compassion, joy and equanimity. Dust-inked kalpas before, He had already unified His vows and practice, harmonized His compassion and wisdom. He had fully unified His vows and practice, so He “manifested the radiance of great compassion and wisdom.”
 
Remember when Great Unhindered Wisdom Buddha sat in the place of enlightenment, He sat for ten small kalpas. All heavenly beings came to protect the place of enlightenment. It took a very long time; then, after contemplation, He harmonized compassion and wisdom. He radiated loving-kindness and wisdom. With compassion, He created blessings for others. This bright and beautiful pure-as-crystal radiance from His heart penetrated everything. This radiance began to shine. The light first appeared in the east. It illuminated the east, then began to be seen in all ten directions. All the Brahma kings in their palaces wondered, “Where is this light coming from?” The light was very different from the light they normally saw. There must have been a reason for it.
 
Do you remember the previous passages? There must have been a reason for it. Either a Virtuous One had been born in heaven or a Buddha must have manifested in the world. It was an auspicious sign. They all immediately sought the origin of the light. This was great wisdom, great compassion. This was a radiance radiating from the ground of the mind. So, everyone sought out that light, for it “must be a great enlightened being who rarely exists in the world” who is radiating the light.
 
That is right; great enlightenment comes from great virtue. A Virtuous One, an unsurpassed great being, had come in accord with compassion and wisdom. He formed aspirations and made vows and seized the moment. Though it took dust-inked kalpas, when He manifested that state of mind, His state of mind in that one instant never changed throughout dust-inked kalpas. His state of mind of the Four Great Vows and the Four Infinite Minds that. He had seized in that instant has been eternally sustained until the present. This is what we must continually lay hold of.
 
This is like [the tale] of a Brahmin who lived when the Buddha was in this world. After the Buddha had attained enlightenment, when the Buddha taught the Dharma, this Brahmin gradually listened and came to understand that the Buddha’s teachings of enlightenment were superior to the Brahman teachings which he had been cultivating for decades. So, although he was a Brahmin, he nerveless shad great respect for the Buddha. One day, he came to listen to the Dharma. After the Buddha had finished teaching, he seized the opportunity to quickly go before the Buddha. After reverently prostrating himself in respect, he asked the Buddha, “May I ask the Buddha, how many spiritual practitioners will be able to attain Buddhahood in the future?” The Buddha replied, “Those attaining Buddhahood in the future will be as numerous as the sands of the Ganges.” That Brahmin rejoiced upon hearing this, placed his palms together in respect and departed. However, as he left the abode, along the way home he thought about how those who attain Buddhahood in the future would be as numerous as the sands of the Ganges. That is due to hearing the Dharma and understanding it, then walking the road of spiritual practice until they are able to attain Buddhahood. “What about me? Who knows how long I waited in the past until I met this Buddha now, so why don’t I immediately seize this moment? How long did I wander in the past without ever meeting a Buddha? How many Buddhas have appeared in the past? I do not know either. I presumably never met a Buddha before! Many Buddhas are to appear in the future. If I take refuge in the Buddha-Dharma now, then maybe I will be one of those as many as the Ganges’ sands who attains Buddhahood. If I do not seize the opportunity now, I will not be among those as many as the Ganges’ sands who attain Buddhahood. I should at this time immediately ask the Buddha to let me become a monastic. I have already met a Buddha in this lifetime, how could I pass up this opportunity?”
 
He hurriedly returned, entered the abode, then said to the Buddha, “World-Honored One, I have faith that in the future there will be those as numerous as Ganges’ sands who will one by one attain Buddhahood. May I ask how many have already attained Buddhahood in the past?” The Buddha again replied, “There have been as many Buddhas as the sands of infinite Ganges rivers who have appeared in the world and attained Buddhahood Buddhahood in the past.” The Brahmin became even more resolved to become a monastic. “In the past, Buddhas as numerous as the sands of infinite Ganges Rivers appeared in the world. Already so many have attained Buddhahood, but surprisingly I have never met a single one. Since I have now encountered a Buddha in this lifetime, I will definitely not let this opportunity go by.” With palms placed reverently together, he said, “Venerable Buddha! Buddhas as number as the sands of infinite Ganges Rivers have appeared in the world in the past, but surprisingly I have never met any of them. Those as numerous as the sands of infinite Ganges Rivers will also attain Buddhahood in the future. If I do not engage in spiritual practice now, I may not be able to meet those Buddhas as numerous as Ganges’ sands in the future. Venerable Buddha! I am already so old and the practices I cultivated were off track. Even after decades of spiritual practice, my mind was still not clear. I did not know the principles; all was dark and I still did not see the path ahead of me. I did not know how to walk my path in the future. I am already so old, but since the Buddha has attained Buddhahood and taught the Dharma, I have listened to Your teachings over and over.” “Listening to the teachings over and over” means coming to listen to the teachings again and again. “Every time I listen to the Dharma, I feel like I gain so much from it. I know how to walk the path in the future. It is just a pity that I am so old. Will the Buddha be able to accept me and let me become a monk so that I can concentrate on listening to the Buddha-Dharma and walk the enlightened path of the Buddha, in the hopes of having a chance to attain Buddhahood in the future?”
 
The Buddha was happy and said, “Welcome bhiksus!” With that, the Sangha had the addition of this elderly Brahmin spiritual practitioner. He was diligent after becoming a monk, constantly and earnestly practicing and learning, eliminating much ignorance and many afflictions. He eliminated them one by one.
 
One time, among the bhiksus, the Buddha saw this elderly Brahmin among all the bhiksus. From his appearance of spiritual cultivation, [the Buddha] saw how earnest and mindful he was in his practice, so the Buddha offered him praise. Many bhiksus turned around to look at him and, sure enough, he rally was that mindful in spiritual practice. They asked him, “Elderly Practitioner, how do you practice that you learn so quickly?” He replied with one sentence, “The practice of learning the Buddha’s Way is to form aspirations and make vows with the Four Infinite Minds and the Four Great Vows. I vow in future lifetimes to internally cultivate the Four Great Vows and externally practice the Four Infinite Minds. This is what I heard the Buddha teach. This is my inner vow, to every day seize the moment, with no interruption. This is my future vow and my present practice.”
 
Upon hearing this, all rejoiced and made vows to the Buddha; all were willing, hoping to also be included among those as numerous as the Ganges’ sands who would attain Buddhahood. This was the time when the Buddha was in the world. There were those who worked so hard, who truly seized the moment and sustained it forever. They actualized the Four Great Vows, internally cultivated the Four Great Vows. This was their aspiration, to in the future go among people and exercise loving-kindness, compassion, joy and equanimity. If we want to achieve this, actually that [Brahmin] can be our role model.
 
The previous sutra passage says, “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 heaven or a Buddha appearing in the world that caused this great radiance to illuminate everything in the ten directions”.
 
We just talked about this type of virtue; with compassion and wisdom in harmony, this kind of mind has a pure radiance. The first ray of light shone toward the east, then the palaces in the Brahma heavens in the ten directions were bathed in radiance. All of the heavenly beings, searching for the source of this light, came from the ten directions.
 
The next passage says, “At that time, all the Brahma kings from the 500 trillion lands went along with their palaces. They each used their mantle to hold all kinds of celestial flowers. Together they went to the west to seek out this sign.
 
At that time in the 500 trillion lands, the radiance shone across all space; It was so extensive. The 500 trillion lands, the lands of the Brahma heavens, had all received the summons of this light. So, as those in the Brahma palaces had already received the summons of the light, the Brahma kings searched together. They all gathered together to discuss it, and in their discussion they asked, “Where did this ray of light come from?”
 
“Together, they discussed this.” Remember? We spoke of this yesterday. “Together, they discussed this.” Where was this light coming from? Look, it is from the west. So, “They headed west to seek out the radiance. They reached the Buddha and paid reverence, praised Him and made offerings to Him.”
 
At that time, all the Brahma kings from the 500 trillion lands went along with their palaces: This explains that together they headed west to seek out the radiance. They reached the Buddha and paid reverence, praised Him and made offerings to Him.
 
These are the Brahma palaces of the east, who went west to seek the Dharma. “For the heavenly beings of the form realm, their circumstantial and direct retributions are replete and follow them wherever they go.”
 
For the heavenly beings of the form realm, their circumstantial and direct retributions are replete and follow them wherever they go. Therefore, it says all Brahma kings went along with their palaces, and each used their palaces as offerings to the Buddha.
 
In the Brahma Heaven of the form realm, everyone’s lifespan is very long. Heavenly beings emit a radiance from their body; their lifespans are long and their pleasures great. Time for them also passes very slowly. So, [their retributions] “are replete and follow them wherever they go.” “Therefore, it says all Brahma kings went along with their palaces.” They took all the things in their palaces, their people and their palaces, with them. All of their thing followed the heavenly beings, so they could enjoy their heavenly blessings wherever they went.
 
So, these were their pleasures; they took their Brahma palaces with them. “Each used their palaces as offerings to the Buddha.” This is a description, an expression. Their palaces and everything in them are representative of their reverence, their willingness to dedicate body and mind. These were not just material things; they completely dedicated their innermost selves. This expresses their most reverent respect. So, “They each used their mantle to hold all kinds of celestial flowers.”
 
They each used their mantle to hold all kinds of celestial flowers: They used their mantle as a vessel to hold fragrant things, to hold and store all the wondrous flowers in the heaven realm.
 
It was like they had taken all of their things and had wrapped them up in a cloth, so that all the things they wished to take could be carried together with them. They did not need to wrap them; the things just came along with them, as if they were transported by a machine. This means that heavenly beings, wherever they decide to go, will arrive there with all their things. This is how the Brahma kings of the east journeyed to the west. By talking about one direction, we can know all 10. All of the others were the same. “They used their mantle as a vessel to hold fragrant things.” All of their things were fragrant.” Their things were fragrant and magnificent. They were all wrapped up inside. It was like they had taken all of their things, their most precious things, and put them inside. They were stored inside. Inside was magnificent incense and flowers and all manner of vessels.
 
“Together they went to the west to seek out this sign.” Along with these things, the most respectful material offerings were brought with them. They went west, from the east to the west, to seek out this sign. “The Buddha’s light reached the east, so they sought the truth of the source of light and thus went to the west to [seek] the appearance of the Dharma.” Since the Buddha’s light shone toward the east, they all looked out toward the west for the source of the light. This was the source of the true principles. The true principles came from the west. This is talking about the radiance; the radiance represents the principles. They were radiant, like a ray of light. “When they saw that Buddha in the place of enlightenment…” They searched the west and had already seen the Buddha’s place of enlightenment. “They began to understand that this light was not from a Virtuous One being born in heaven.”
 
When they saw that Buddha in the place of enlightenment, they began t understand that this light was not from a Virtuous One begin born in heaven. It was the light of a Buddha appearing in the world. The Brahma kings had this thought, so together they discussed exploring it.
 
At that time, when the light began to shine in the Brahma Heaven, they all thought, “Perhaps a Virtuous One has been born in heaven?” Has someone with virtue, who practices the Six Paramitas in all actions, who is replete with abundant virtue, been born in heaven? They had these kinds of thoughts. Then they changed their minds. The light was so abnormal that it must be the light of a Buddha born in the world. At first they thought it the light of a Virtuous One, but they later changed their minds. After following the light and finding it, they realized the light was after all the light of a Buddha being born in the world. So, “The Brahma kings had this thought.” Then they changed their minds like this. The source of the light was an auspicious sign, a lucky omen; that was the source of the light they sought.
 
Together, “They discussed it.” So, they had all thought about it and together already come to one [conclusion], to search in the direction of the west to search in the direction of the radiance.
 
Thus they saw the Buddha; they arrived at His place of enlightenment. When they first saw the Buddha, reverence arose in them and they requested that He teach the Dharma. We spoke of this earlier, how “The sentient beings who were in darkness were surprised at this sudden appearance, [This was] the distance between clouds and mud.” This is saying that, having seen the Buddha in His place of enlightenment, having seen Him attain complete and perfect enlightenment there, they saw that the ray of light did not just shine on the Brahma palaces; it did not just shine toward the east. It shone to the east, west, north and south, as well as above and below. The east, west, north and south, the southeast, the northeast and so on, the eight directions, as well as above and below, all ten directions, all received the light. It shone below, in those dark places, in places where sentient beings lived in darkness, where they could not see the principles, in places where they could not see the light. When the Buddha attained Buddhahood, the ray of light shone forth. The Buddha’s principles, the principles of truth, cannot be obstructed by anything. There are other spaces where the sun and moon do not shine, because those spaces are cut off and obstructed. There is no difference been night and day, because there is something blocking the light.
 
So, it blocks both the sun and the moon. However, nothing can block the principles. Everyone can receive them. Heavenly beings can receive them. In the hell and hungry ghost realms, if causes and conditions permit, they can also be received.
 
So, these are the principles. Fundamentally, the Buddha had one great cause; it was for those in the Five Realms and four forms of birth, these sentient beings, that He came. The true principle is that He became enlightened for the sake of sentient beings. So “The sentient beings mentioned earlier who were in darkness were surprised at this sudden appearance.” They felt very shocked. Why was there suddenly light in this place? “It was like the distance between clouds ad mud.” With the distance between clouds ad mud, the clouds represent heaven, while mud represents the earth. The clouds float in the sky. They are so free and unfettered! The mud is like the mud in a swamp. It is so dirty and filthy. It is a place you can sink into. The divide between the two is great. So, it says this “is like the distance between clouds ad mud.” The difference between heaven and earth is great.
 
This is because the Buddha’s light shone there; the Buddha’s light shone there, which means the principles reached that place. If the principles reached there, then there will be great hope. This is like now in Nepal, we already have a group there and the Tzu Chi International Medical Association has also sent doctors there to work together with local doctors, working with these doctors to hold free clinics so in the future they can care for the local people. Our Medical Association consists of doctors who want to form an association, to recruit and invite doctors, to invite those who share their mission. Doctors with aspirations form a fellowship and go together to serve the poor, the sick and the suffering. So, our doctors now have formed a medical association [in Nepal]. Kaohsiung’s Dr. Hong has gone there many times to interact with those doctors.
 
There is also education. We have Principal Zhu, from Kaohsiung, and her sister. I feel those two sisters have special affinities, for they shared the same womb. They are twins. They look alike each other and were born from the same womb. They grew up together and came to have the same ambition; both chose to be teachers. The two teachers joined our Teachers Association. They both have a lot of self-respect and are very positive, For 10, 20, more than 20 years now, these two sisters’ resolve has been very similar. Their actions are also similar. They are in their 40s or 50s now. Neither is chubbier than the other. If one gets chubby, the other gets chubby. If one gets thin, so does the other. When I see these two, I always ask them, “Are you Principal Zhu or Teacher Zhu?” This is because one is a principal and the other is a teacher. The two are always together. Whenever I see them, I will always ask first, “Are you the principal or the teacher?” The two of them look exactly alike. Their attitudes and voices are the same. One this trip to Nepal, they arrived three or four days ago. Yesterday e teleconferenced and I asked, “Are you the principal or the teacher?” Both sisters went there. I see that both of them have already visited many schools. At every school they visited, they used their [experience] in the Teachers Association to find ways to try to recruit those teachers who share their mission to educate the children. Their talks with the teachers are always enjoyable. In each of the schools they visit, they observe.
Some schools are truly facing unbearable suffering.
 
There is one school like this where they also accept students with disabilities, including those who are developmentally disabled. The school was already very run down, but after this earthquake, the school had become dangerous. Many of the classrooms had collapsed. They went there and saw how much the teachers loved the children. The principal was very grateful to see the Tzu Chi volunteers and teachers.
 
Actually, this place had its causes and conditions. At the first school we went to in that place, we said to them, “Please give us the invoices and receipts for the things that we sent you.” They said, “What did you send us?” when we told them what we sent they said, “No, we did not receive them.” It turns out we had spelled the name wrong, so the things were delivered to the wrong place. What could be done about the wrong delivery? This school still needed the items. The principal was very good. He hurried to find out where those things had been sent to. Luckily, it was a place that had not been registered with us. It was not in our registration log, but in spite of being sent to the wrong address, it turned out they needed these items even more. That place indeed was full of love. The children all sat upon the ground. The different grades were all in one classroom, but the teachers lovingly cared for them. Upon seeing our Tzu Chi volunteers they thanked us. “Thank you for the things you sent us. We were really in need of them. The working of karma are inconceivable. Though the things we sent were sent to the wrong address, they ended up, after all, at the right address. Although they were sent to the wrong school, that school was in dire need of them. If they had not been delivered to the wrong place, we would never have known about that school.
 
As we say, the workings of karma are inconceivable. Didn’t we end up seizing these causes and conditions? This like the Brahmin we discussed before. The elderly Brahmin asked the Buddha, “How many will attain Buddhahood in the future? As many as the sands of infinite Ganges revers.” Over a long time, if there are many spiritual practitioners, there will be many who attain Buddhahood. He left at that point, but outside he again gave rise to a thought, “How could I have forgotten to ask how many have attained Buddhahood in the past? I have now already encountered a Buddha. Will I be among those who attain Buddhahood in the future?” thus he hurriedly returned. You see, with these causes and conditions he seized the present moment.
 
With the causes and conditions there in Nepal, perhaps they also seized the present moment. We had sent those things to the wrong place, but in sending them to the wrong place, it was actually a place that was in need of them. The workings of karma are truly inconceivable. So, we must earnestly, constantly be mindful to seize the present moment and sustain it forever. 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
 
20170124《靜思妙蓮華》佛出光明稀有大覺 (第1008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: