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 | 
 

 20170131《靜思妙蓮華》偈讚勸請轉妙法輪 (第1013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: 20170131《靜思妙蓮華》偈讚勸請轉妙法輪 (第1013集) (法華經•化城喻品第七)   周一 1月 30, 2017 11:25 pm

20170131《靜思妙蓮華》偈讚勸請轉妙法輪 (第1013集)
(法華經•
化城喻品

 
持戒修福誠正納信實之德,宮殿乃宿世供養造諸福業,修善法入人群修無漏果因,始自最初來意誠自遠趨近。
持戒修福誠正納信實之德,宮殿乃宿世供養造諸福業,修善法入人群修無漏果因,始自最初來意誠自遠趨近。
我等所從來,五百萬億國,捨深禪定樂,為供養佛故。《法華經化城喻品第七》
我等先世福,宮殿甚嚴飾,今以奉世尊,惟願哀納受。《法華經化城喻品第七》
爾時,諸梵天王偈讚佛已,各作是言:惟願世尊轉於法輪,度脫眾生,開涅槃道。《法華經化城喻品第七》
此釋東方梵天請大通智勝佛轉法輪,而佛已默許。
爾時諸梵天王偈讚佛已:先申供養,表敬恭教理尊法讚佛行施。以偈讚歎,表歸敬。
各作是言,惟願世尊轉於法輪:勸請世尊,惟願為大眾轉妙法輪。
度脫眾生,開涅槃道:救度解脫一切眾生,開示無漏涅槃之道。
時諸梵天王一心同聲而說偈言世雄兩足尊,唯願演說法,以大慈悲力,度苦惱眾生。《法華經化城喻品第七》
世雄兩足尊,惟願演說法:世間威雄,福慧兩足,無上之尊,惟願為眾演說諸法。
以大慈悲力,度苦惱眾生:用大慈力,與一切樂,用大悲力,拔一切苦,令諸眾生,皆得度於煩惱苦海。
 
【證嚴上人開示】

「持戒修福誠正納信實之德,宮殿乃宿世供養造諸福業,修善法入人群修無漏果因,始自最初來意誠自遠趨近。」
 
持戒修福誠正
納信實之德
宮殿乃宿世供養
造諸福業
修善法入人群
修無漏果因
始自最初來意
誠自遠趨近
 
修行,要從一念最虔誠的心,正確的方向。我們信心要堅持,要真實用心在日常生活,人、事、物,無不都是我們在平常這樣持修,這樣的誠正信實,既是修福,同時也守於戒。
 
誠,是對人的真心實意,這就是誠。做人若是沒有守誠意,人與人之間無法和合,每個人一條心,條條的心都不同方向,若這樣,道就不正了,哪有辦法規範人間的道理呢?所以我們持戒修福,持戒修福要從一念誠意的心,必定方向要正確,戒才有辦法堅持,規戒才不會亂了次序。所以正心誠意對一個修行者,是多麼重要啊!
 
不只是修行者,社會人群人人都需要誠正,這樣才有辦法戒規守得好。我們若戒規守得好,自然信實之德。對人要有信用,說的話比寫的契約還好,若不守信用,契約怎麼寫都沒有用。有的人就說:「說的不算數,來,看契約。」白紙黑字,若沒有誠意的心,那個字當中,他也有其他的解釋。現在的世間亂象,文字寫下來,就是因為文字寫下來,所以造成了文字怎麼寫,若要挑剔,這也是同樣造成社會,無法很安靜。
 
所以說來,信,口頭說出來,一言重如泰山。一句話說出去,那是很重,要守信,要很慎重。所以說,信是我們人格的本源。「某某人說的話,我相信。若是某某人說的,聽一聽就過去,反反覆覆,聽與沒聽差不了多少。」人言而有信,信重如泰山,所以這是我們平時修行,很重要就是信。
 
我們在<方便品>、<譬喻品>,也一直強調信。所以信,人若是無信,就像一輛車沒輪子一樣,沒辦法向前的道路。所以有信、有實,真實、信實,這個信。「這個人真實,與他做事絕對是安心。」讓人人安心,就是要我們很守信實。這就是德,讓人能相信,依教奉行,這樣就是有德之人。所以我們「持戒修福誠正,納信實之德」,這是很重要。
 
就如最近在<化城喻品>,從大通智勝佛開始坐道場,我們就一直說,以時間、空間,從梵天一直到地獄等等,只要一道光明;一直向大家說,光就是道理,真實的道理。就像這道光,這個道理,那就是亙千古而不變,我們要深信。我們人,六道輪迴,我們也要相信因緣果報。
 
看看現在社會也常常新聞(報導),有動物比人還要忠,比人還要靈,這種動物在人間的故事,不是故事,是真實,常常有這樣的報導出來。可見動物、畜生類,同樣,與人性是相同。倒是人性造業,時有所聞,一念心偏差,造成了傷己不利人,而且就是災禍連連,這都在人間,我們聽得到的。
 
佛陀告訴我們因緣,因緣果報。看到人對動物大開殺戒,我們就要警覺性了,哪一個地方的人禍,造成了這麼悲悽、慘澹的境界,這個共業,眾生的共業,那就是過去生是這樣所造作,多少人就是共造作一個業,造成多少人的悲戚、苦難,很多。看世間的現實果報,我們就能相信佛陀所說因緣觀。
 
有的人造福,享受天福,天福又有不同的層次。要知道,福是怎麼造?有深有淺,有大有小。不論天福是享多少、壽多長,但是時間總會過去。空間,不論他是什麼樣的享受空間,總是享福有盡時。還是修行,怎麼樣能修得心清淨、無染著。像這樣叫做梵天,他享受一切有形物、有物質的福,但是他沒有淫欲,沒有這樣的行為,所以他們的心很清淨,享受盡了物質的福,這就是在梵天。這種天,是福報究竟。
 
但是,他們在那個地方瞭解道理,雖然享受在四禪,四禪就是極高的禪(定),心很穩定,沒有動搖,卻是他知道這個福有盡期,同樣無法了脫生死,福盡,同樣業還在,還是要墮落,同樣在人、地獄、餓鬼、畜生道。所以,雖然宮殿很莊嚴,這就是「宿世供養造諸福業」,造很多很多的福業,不只是造福(修定),又是守規戒的人,只是道理還未究竟。
 
就如聲聞與緣覺,對佛陀所說的法都瞭解了,但是保持在自己,還是一片清淨的心。他到底什麼時候因緣再來時,一念心妄動起來,那些福都盡了,一念心妄動,污染的業就再造了,只要一再造,業門一開,自然無明複製,就此,又是要再墮落三途,五道四生。所以光靠修福享樂,這樣不是我們的目標。名利地位過眼雲煙,所以有很多有智慧的人,放棄了名利地位,專心修行。修行在人群中,如何去修,修出善法,這個善在人群中,所以「修無漏果因」。
 
持戒修福誠正
納信實之德
宮殿乃宿世供養
造諸福業
修善法入人群
修無漏果因
始自最初來意
誠自遠趨近
 
「修善法入人群,修無漏果因」。人群,種種的人,種種的習氣,種種的苦難,種種的無明。在人群有這麼多的習氣、苦難、無明,誰來救他呢?唯有佛、菩薩。佛陀的慈憫,所以生生世世,菩薩心入人群去教育,去教化,修這種無漏果因。他們在人群中不為求福,人群中不為求名。有為求福,有為求名,這全都叫做有漏法。他們所發的心,菩薩心,人群就是他們的道場,眾生的習氣、煩惱、無明,就是他們要體會、增長智慧的道場。修善緣、修福緣,這無漏因、無漏果,無漏果因在人群中。
 
面對因造惡受苦報的眾生,我們入他的群中去,盡心力,讓他能瞭解,讓他能知道,完全沒有求回報,這叫做無漏。所以在人群中去付出,這叫做修行,修善法。善法就是菩提道,這條菩提覺道是在人群中,無所求的付出,這叫做「修無漏果因」。
 
「始自最初來意」。我們的最初來意,是從無始無始以前的無始,這就是最初的來意。就如現在梵天王,與梵天眷屬找光而來,來到大通智勝佛的道場,他就是要找道理。同樣的,我們人人始自最初的來意,我們現在修行,我們現在要去體會這些道理,這念誠意就是「自遠趨近」。從很遠很遠,無始以前,那麼長久,一直一直到現在這念心,這念心就是我們的真如,我們真實誠意的心。
 
因為我們這念心沒有失去,無始以來還是常住,只是無明覆蓋而已。我們現在要如何去破除無明,就是要有一道光,才能破除黑暗、破除無明。求出世法,不只是一直在求,入世、有為的知識,我們要求的是無為法,是出世法,才要說我們來出家修行,所以希望大家要很用心,去體會佛的教法。
 
佛陀很辛苦,凡夫的心就是一直無明覆蓋,受人間的名相把我們覆蓋住了,讓我們的心無明難定,定不下來,心不專,所以這個距離愈來就會愈遠了,這要大家用心。本來「大通智勝」無始那念心,離我們是這麼的近,是在我們的本性裡,卻是我們的無明,將它拉遠了這個距離,愈拉愈遠,這是我們很擔心,也是很可惜。
 
世間,看到現在災難偏多,每一次有了災難,都是這樣集體的大災難,真的是擔心。這叫做眾生共業啊!幾十年來,還沒出家之前,我就一直很相信,眾生所造作就是共業。是啊!這個共業,幾十年來,愈來愈看到共業的果報現前,這我們應該要很相信。
 
我等所從來
五百萬億國
捨深禪定樂
為供養佛故
《法華經化城喻品第七》
 
前面的經文,「我等所從來,五百萬億國」,經過的空間是這麼長遠。「捨深禪定樂,為供養佛故」。他們已經修行,享福,過去造福,現在享福。受戒(修定)又修福,結果生在梵天,享受有物質的快樂,卻是沒有染污的清淨心,就是在禪定樂,輕安自在。但是他們知道,福有享盡時,時間再長也有盡時,所以他們知道,那個透徹的真諦,他們還沒有很透徹究竟,所以他們必定要求覺、求悟,要有覺悟。但是,還有一點點的迷,還無法了斷生死,福盡還要六道輪迴,生死還是未斷,所以這種未完全覺悟。所以他們甘願捨棄深禪定樂,為了要供養佛。因為佛將要說大法了,所以他們捨棄了禪定樂,來親近佛。
 
所以「我等先世福,宮殿甚嚴飾」。
 
我等先世福
宮殿甚嚴飾
今以奉世尊
惟願哀納受
《法華經化城喻品第七》
 
過去過去就是這樣修,修很多的福,所以現在能夠這麼大的享受。現在用最虔誠的心來表達,表達捨棄一切,所以「宮殿甚嚴飾,今以奉世尊」,這是表示捨棄一切。梵天王,他們都要捨棄,所有一切享受,最愛的都捨棄,捨棄表示供養,捨棄一切,用行來供養,用最虔誠的行來供養,「奉世尊」,請佛要納受他們這念心。
 
我們世間人也是,「我願意,願意怎麼做,這是真正的道理,願意付出。」很多人願意這樣做。在家的修行者,願意放棄了他一切,這樣去付出,修行者也應該是要這樣。我們已經是辭親割愛了,我們要追求的是慧命,不怕生命中生活的辛苦,沒有磨練,沒有受苦,哪有辦法磨出光,真理的透徹呢?
 
所以,在家奉獻物質,出家是盡形壽、獻身命,這叫做供養。我們大家也是要用這念心,來供佛、法、僧。真正的供佛、法、僧就是這樣,割小為大,這才是真正修行虔誠的奉獻。
 
接下來這段經文說,「爾時,諸梵天王偈讚佛已,各作是言:惟願世尊轉於法輪,度脫眾生,開涅槃道。」
 
爾時
諸梵天王偈讚佛已
各作是言
惟願世尊轉於法輪
度脫眾生
開涅槃道
《法華經化城喻品第七》
 
這就是那個時候,諸梵天王用長行文的敬重以外,覺得要再重複的偈文來表達。集經典的人,也覺得這很重要的文,所以不只是長行文過去,還要再重複,加強我們聽的人的記憶,將經典的道理入心來。不要聽了就過去了,這樣有聽與沒聽也差不了多少,所以偈文是縮短,還是重述的意思。
 
已經這段(經)文說過了,都全是在讚歎佛修行轉法輪,他們要來供佛的決心,在很遠的地方,五百萬億(諸國土),不惜辛苦,遙遠的地方,這樣全心就是要來供佛,要來請佛轉法輪。這個心意都表達了,所以「各作是言」,大家還是異口同聲這樣說:「惟願世尊轉於法輪,度脫眾生,開涅槃道」。祈求佛陀能轉法輪度眾生,開出一條寂靜,永滅生死的道路,這叫做涅槃道。這是梵天所需要的,他們享受的都享受了,道理還有一點點不清楚,生死未斷,現在他們所需要的,就是斷生死的真實法,請佛慈悲,轉這個法輪。
 
此釋
東方梵天
請大通智勝佛轉法輪
而佛已默許
 
這就是解釋,從東方梵天,來請大通智勝佛轉法輪,佛陀有默許,沒有反對。梵天王已經從東方來了,佛陀有默許,但是還沒開始,所以爾時「先申供養」。
 
爾時 諸梵天王
偈讚佛已:
先申供養
表敬恭教理
尊法讚佛行施
以偈讚歎
表歸敬
 
文中先表達他們供養的誠意。那種供養的誠意,就是從他們的恭敬,很恭敬的態度這樣表達出來,所恭敬的就是要追尋教理,佛陀所覺悟之後的道理,要來請求佛陀來教育。「尊法讚佛行施」,這就是他們來獻諸宮殿,表達出他們的一切都願意布施。為了這個道理,這樣專程而來,願意供養。這就是前面這段(經)文,所表達出來的意思。
 
下面(經文)就說,「各作是言」,大家都是同一種心願。所以常說萬眾一心,異口同聲。很多很多人同一念心,所以不同的嘴,嘴都長在各人的頭臉上,但是大家的心共聚,卻是大家共同一(心)聲,這樣來「勸請世尊」,請佛,「惟願為大眾,轉妙法輪」。
 
各作是言
惟願世尊
轉於法輪:
勸請世尊
惟願為大眾
轉妙法輪
 
還記得,釋迦牟尼佛成佛時,要如何對這些剛強眾生,難調難伏,要用什麼方法來對這些眾生?眾生若無心,根機這麼剛強鈍劣,不能法入心,這樣講法有用嗎?那時候也是很多的天人,來勸請佛陀要轉法輪。諸佛將要講大法,或者是要初轉法(輪),都是有這樣的儀式。
 
諸天,尤其是要講真實法,那就是梵天都來了。所以這是「救度解脫」,因為「度脫眾生,開涅槃道」,這不是只有在五道四生,其實三界,在三界之內都要包含在其中,因為他們的天福享盡,同樣在三途六道中。所以要救,要救這些人,讓他們全都解脫,「度脫眾生」,要開出一條涅槃的路。因為眾生非常迷糊,到底何去何從,還不知,所以很期待開涅槃道。
 
度脫眾生
開涅槃道:
救度解脫一切眾生
開示無漏涅槃之道
 
涅槃道是多麼重要啊!所以這就是「救度解脫一切眾生,開示無漏涅槃之道」,那就是無漏法,真正菩薩行。入人群付出無所求,這樣不斷不斷累積,這條道路,菩薩的道路。這條路,本來佛就是這樣開,但是人若不這樣走,還是這條路原來就有,需要人身體力行。
 
所以再下來的這段(經)文,「時諸梵天王,一心同聲,而說偈言。」再一次,表達之後再一次,還是同樣的(偈)文,再重複一次。就是「世雄兩足尊,唯願演說法,以大慈悲力,度苦惱眾生」。
 
時諸梵天王
一心同聲
而說偈言
世雄兩足尊
唯願演說法
以大慈悲力
度苦惱眾生
《法華經化城喻品第七》
 
這就是我們要知道,「世雄兩足尊」。佛就是福與慧具足,稱為兩足尊。梵天的心願,希望佛能演說法,再說法。所以世間威德雄猛,那就是福慧兩足,這種就是威德。
 
世雄兩足尊
惟願演說法:
世間威雄
福慧兩足
無上之尊
惟願為眾
演說諸法
 
有的人(有)德行,沒有大聲,但是他就是已經說法了;不必說話,光是他的形象就能說法。因為他的威德,三十二相具足,所有一切的德圓滿,人看了,自然心生歡喜,脫落他的煩惱,那一分歡喜的法入心,自然他就能向這條道路去實行。
 
這就是世雄兩足尊的功德。他的內修外行,看起來很有威(儀),但是卻是很溫暖,人人很喜歡接近。所以這就是有福又有智慧,是「無上之尊」,「惟願為眾演說(諸)法」。「以大慈悲力,度苦惱眾生」。
 
以大慈悲力
度苦惱眾生:
用大慈力與一切樂
用大悲力拔一切苦
令諸眾生
皆得度於煩惱苦海
 
因為佛用大慈悲的力量,「與一切樂」,給眾生一切的快樂。佛陀視眾生如一子,期待眾生人人都是道理能通,人人沒有煩惱,彼此之間合和互協,人間的淨土,這就是佛陀所期待的。所以這就是「大慈力,與一切樂」,給,讓眾生一直都是快樂,這就是佛陀的目標。
 
「用大悲力,拔一切苦」。眾生,有的人想不開,煩惱,造業,無明重重。佛陀慈悲開示,讓他心開意解,除去他的煩惱無明苦,「拔一切苦」。所以「令諸眾生,皆得度於煩惱苦海」。希望人人都能度過,這個煩惱苦海,不只是物質的苦,心靈的苦也很多。所以我們人人用心,用心在這分愛,無煩惱、無染著,真誠的愛來入人群,那就是叫做大慈。
 
我們要如何讓人間社會,人心能淨化,要如何讓人人在人群中,能安心快樂沒有煩惱,這都是慈,慈的力量,讓人間安定。不只是人間安定無苦難,還能四時順調,四時就是春、夏、秋、冬,都很順調。我們現在就是四大不調,所以氣象變遷。
 
就如看新聞在報導,這兩天內,二三天內,一個強烈的颱風(蘇迪勒)在海面上,氣象一直報,說這一次的颱風,就(如)二十年前,賀伯颱風一樣的生態,又比賀伯颱風還強。現在雖然看外面的氣候還很好,但是無常啊!不只是無常,異常啊!這種變遷很快。現在是這麼好,看來好天氣,無風無雨,太陽這麼大,卻是在一段距離的海面上,已經跟著它的風速,有氣壓,風啊、雨啊,強力一直旋轉,好像向著臺灣的方向,一直接近了。
 
所以也希望大家,借這個機會告訴大家,開始要準備了,提高警覺,有備無患。我們要很虔誠慎重,來看這次的颱風警報,我們要如何提高警覺,要提升我們的虔誠。虔誠的心,不是需要的時候才虔誠,是分秒間我們都要虔誠。
 
所以虔誠就是我們的修行,我們修行要誠正信實。所以,「持戒修福誠正,納信實之德」,這就是我們要虔誠,所以分秒間都不要離開,我們這念虔誠的心。我們的誠意供養也是一樣,要從開始發心那時候,不論多久的時間,無始無始以前一直到現在,自遠趨近,我們這念心都沒改變,虔誠的心、修行的心都沒改變,這是分秒間都需要虔誠。希望人人時時用心,在分秒虔誠中,要時時多用心!


月亮 在 周三 2月 01, 2017 10:25 am 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 : 17574
年齡 : 63
來自 : 台中
威望 : 1626
注冊日期 : 2009-01-11

發表主題: 回復: 20170131《靜思妙蓮華》偈讚勸請轉妙法輪 (第1013集) (法華經•化城喻品第七)   周三 2月 01, 2017 7:42 am



月亮 在 周六 4月 22, 2017 8:54 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 : 17574
年齡 : 63
來自 : 台中
威望 : 1626
注冊日期 : 2009-01-11

發表主題: 回復: 20170131《靜思妙蓮華》偈讚勸請轉妙法輪 (第1013集) (法華經•化城喻品第七)   周六 4月 22, 2017 8:54 pm

Explanations by Master Cheng-Yan
Subject: The Turning of the Wondrous Dharma-wheel (偈讚勸請轉妙法輪)
Date: January.31. 2017
 
“They upheld precepts and cultivated blessings with sincerity and integrity and took in the virtue of faith and steadfastness. The palaces are the results of past lifetimes of making offerings and creating blessed karma. Practicing virtuous Dharma, going among people, is cultivating flawless effects and causes. Starting from that original intent, they sincerely came closer from afar.”
 
To engage in spiritual practice, we must begin with a heart of utmost reverence. When our direction is correct, we must be determined in our faith, and we must be truly mindful in our daily living. All people, matters and things are opportunities for us to regularly cultivate sincerity, integrity, faith and steadfastness.
 
Since we are cultivating blessings, we must simultaneously uphold precepts. Sincerity means being genuine and true towards others. This is sincerity. If, as individuals, we are not sincere, it will be impossible to harmonize with others. Everyone has their own mindset, but if each goes in a different direction, then our path will lack integrity. Then how can we model the principles of the world?
 
So, we should uphold precepts and cultivate blessings. Upholding the principles and cultivating blessings comes from our sincerity. Our direction must also be correct in order to persist in upholding precepts and to avoid getting mixed up over our discipline. So, integrity and sincerity are very important for us as spiritual practitioners.
 
They are not only for spiritual practitioners; everyone in society needs sincerity and integrity. Only then can the rules and precepts be observed. If rules and precepts are well-observed, naturally we have the virtues of faith and steadfastness. We must establish credit with others. Our word must be stronger than a written contract. Without trustworthiness, even a written contract is useless. Some say, “Talk is cheap. Let’s look at the contract; let’s see what it says in black and white.” Without sincerity, even that which is written down on paper is also open to different interpretations.
 
Nowadays, the world is in chaos. Things are now written down, and because they are written down, based on the way they are written, if people want to find fault with them, they can also create a situation where our society cannot find peace. So, when it comes to faith and trustworthiness, whenever we speak, our word should carry the same weight as Mt. Tai. Whenever we say something, our word carries weight, so we must be very careful with what we say. This is why we say that faith and trustworthiness is the source of our character.
 
“I believe in what so-and-so says. If it is what such-and-such says, after you hear, he will probably change anyway. It doesn’t really matter what they say.” When you can trust what someone says, their [words] carry the same weight as Mt. Tai. Therefore, in our regular spiritual practice, faith and trustworthiness are very important.
 
In the Chapter on Skillful Means and the Chapter on Parables, faith is continually emphasized. So, when people do not have faith, they are like cars without wheels; they are unable to advance forward on the path. So, we must have faith and steadfastness, authenticity and trustworthiness. If someone is true and steadfast, others who work with him will certainly be at ease. To put people’s minds at ease, we must preserve our faith and steadfastness. These are virtues, which help people trust us. People who practice according to the teachings are people with virtues.
 
So, we “Uphold precepts and cultivate blessings with sincerity and integrity, take in the virtue of faith and steadfastness.” These are very important.
 
For instance, recently in the Chapter on the Parable of the Conjured City, when Great Unhindered Superior Wisdom Buddha sat in the place of enlightenment, we continually spoke of how [His radiance] shone through time and space, from the Brahma heavens down to hell and so on. There was just a single ray of light and as I continually shared with everyone, that light is the principles, the true principles. This ray of light, these principles, have remain unchanged throughout time. We must have deep faith in this. We who transmigrate throughout the Six Realms also must believe in the law of karmic retribution.
 
We often read in the newspaper today of how animals can be more loyal than humans, how they can be more intelligent than people. There are stories like this about animals. They are not just stories; they are true. News reports like this often come out. Clearly animals, those in the animal realm, have natures just like ours. Instead it is we humans who create karma. We often hear of how people, when a single thought goes astray, bring harm to themselves and to others and even cause endless disasters and calamities. Only in the human world do we hear of these things. The Buddha taught us of causes and conditions, of the law of karmic cause and effect.
 
When we see humans rampantly killing animals, we should heighten our awareness. Wherever manmade calamities happen, creating tragic and painful situations, this collective karma, sentient beings’ collective karma, was what we created in past lifetimes. So many people created the same karma, bringing such sorrow and suffering to so many now.
 
There are many such cases. Seeing actual karmic retributions in the world, we can believe in the karmic law of cause and effect that the Buddha taught. Some people created blessings and can now enjoy heavenly blessings. There are different levels of heavenly blessings. We should understand how blessings are created. There is deep and shallow, great and small.
 
No matter how many heavenly blessings on enjoys, or how long one lives, the time for that will always pass. As for space, whatever space one may enjoy oneself in, one’s blessings will always run out eventually. So, we still need to engage in spiritual practice. How do we cultivate our mind so it is undefiled, without contamination and attachments? Those who can do this are in the Brahma heavens where they enjoy all kinds of tangible objects and material blessings. However, they have no sexual desires nor that kind of behavior.
 
So, their hearts are very pure. They enjoy all sorts of material blessings. This is in the Brahma heavens. These heavens are the ultimate blessed retribution. But those there understand the principles. Although they enjoy Four Dhyana Heavens, the four highest states of meditation, where the mind remains stable and fixed, they know their blessings will eventually come to an end. It is still impossible for them to transcend cyclic existence. When blessings are exhausted, negative karma still remains, and they still fall into the human, hell, hungry ghost or animal realm.
 
So, although their palaces were magnificent, they were the “results of past lifetimes of making offerings and creating blessed karma.” They had created a great deal of blessed karma. Not only had they created blessed karma, they were people who followed the precepts. They just did not yet have the ultimate understanding of the principles.
 
This is like Hearers and Solitary Realizers. They understand all of the Buddha’s teachings, but they only practice for themselves; they just want to have completely pure minds. Who knows when their causes and conditions will again present themselves? Once they give rise to a deluded thought, their blessings will be depleted. That deluded thought will cause them to again create defiled karma. Once they create karma again, once they open the door to karma, their ignorance naturally multiplies, and they again fall into the Three Evil Destinies, the Five Destinies and the four forms of birth.
 
So, merely cultivating blessings and enjoying them is not our goal. Fame, wealth and status are as fleeting as clouds. This is why there have been many wise people who gave up fame, wealth and status to focus solely upon spiritual practice. As they practice in society, what do they do? They cultivate virtuous Dharma for society’s sake. They are “cultivating flawless effects and causes.”
 
They upheld precepts and cultivated blessings with sincerity and integrity and took in the virtue of faith and steadfastness. The palaces are the results of past lifetimes of making offerings and creating blessed karma. Practicing virtuous Dharma, going among people, is cultivating flawless effects and causes. Starting from that original intent, they sincerely came closer from afar.
 
“Practicing virtuous Dharma, going among people, is cultivating flawless effects and causes. There are all kinds of people, with all kinds of habitual tendencies, all kinds of suffering and all kinds of ignorance. When people have so many habitual tendencies so much suffering and ignorance, who will come and save them? Only the Buddha and the Bodhisattvas! The Buddha, in His compassion, came to the world lifetime after lifetime with the heart of a Bodhisattva to go among people and teach and transform others, to cultivate these flawless effects and causes.
 
As they do so, Bodhisattvas do not seek blessings nor do they seek fame in society. When people contrive to seek blessings or fame, those are all flawed phenomena. These [practitioners] have Bodhisattva-aspirations. People are their spiritual training grounds. They must experience sentient beings’ habitual tendencies, afflictions and ignorance as a training ground to increase their wisdom. By cultivating wholesome and blessed affinities, they have flawless causes and flawless effects.
 
Flawless effects and causes are found among people, by facing sentient beings who are suffering painful retributions from creating negative karma. When we go among these people, we give our all to help them to understand, to help them realize, all while expecting absolutely nothing in return. This is what is meant by flawless.
 
So, going among people to give of ourselves is what we call spiritual cultivation, cultivating virtuous Dharma. Virtuous Dharma is the Bodhi-path. The Bodhi-path of enlightenment is to go among people and give unconditionally. This is “cultivating flawless effects and causes.”
 
Thus, “Starting from that original intent.” Our original intent has existed since Beginningless Time. This is our earliest intention. It is like how the Brahma kings and their followers came seeking out the radiance. They came to the place of enlightenment of Great Unhindered Wisdom Superior Buddha. They wanted to find the principles; similarly, our most original intent is that as we now engage in spiritual practice, we want to experience the truth of the principles. This sincere intent is to “come closer from afar,” from so very far away, as far away as Beginningless Time, right up until our thoughts in this moment. These thoughts are our nature of True Suchness, our true and sincere intent.
 
These thoughts never disappeared; they have been present since Beginningless Time. They have just been covered by ignorance. To have a way to eliminate this ignorance now, we need that ray of light, for only that can eliminate darkness and ignorance. If we seek world-transcending Dharma, we cannot find it merely by seeking worldly, contrived knowledge. What we seek is the unconditioned Dharma, the world-transcending Dharma. This is why we became monastic practitioners. So, I hope everyone can put their heart into comprehending the Buddha’s teachings.
 
The Buddha had to work very hard, for unenlightened beings’ minds were continually covered by ignorance, covered by the influence of worldly phenomena. Thus our minds lack clarity and cannot settle down. We cannot settle them, cannot concentrate, and because of this, we drift further and further away. This is what we must be mindful of.
 
A Great Unhindered Superior Wisdom Buddha has existed within us since Beginningless Time. It has always been very close to us, for it is in our intrinsic nature. It is just that our ignorance pulls us farther and farther away from it. This makes us very worried and is also a pity. We are seeing so many disasters in the world, and whenever there is a disaster, it is a great disaster affecting so many. This is truly worrisome. This is sentient beings’ collective karma! For decades, since before becoming a monastic, I have always believed that sentient beings create collective karma. It is true! With this collective karma, for the past few decades now, we have increasingly seen the retributions of collective karma manifesting. So, this is something we should really believe in.
 
The previous passage stages, “We [have] come from the 500 trillion lands.” They had traveled through space from so far away! “[We] have set aside the joy of deep Samadhi in order to make offerings to the Buddha.” They had already engaged in spiritual practice. Having cultivated blessings in the past, they were now enjoying their blessings. They upheld precepts and cultivated blessings and as a result were reborn in the Brahma heavens, where they enjoyed material pleasures, while their minds remained pure and uncontaminated. Their happiness came from Samadhi, being totally free and at ease.
 
However, they knew that their enjoyment of blessings would end one day. No matter long it lasted, it would eventually end. They knew that they had not fully penetrated the ultimate truth. So, they had to seek enlightenment, seek awakening. They had to awaken. Still, some confusion remained in them. They still could not escape cyclic existence. When their blessings were exhausted, they would still transmigrate in the Six Realms. They had still not put an end to cyclic existence, and because their awakening was not complete, they willingly set aside the joy of deep Samadhi in order to make offerings to the Buddha. They knew He would teach the Great Dharma, so they gave up the joy of Samadhi to come and draw near the Buddha.
 
So, “With blessings from our former existences, our palaces are magnificently adorned.”
 
With blessings from our former existences, our palaces are magnificently adorned. Now we present them to the World-Honored One, only wishing that You mercifully accept them.
 
Having practiced like this since long ago, they had cultivated many blessings, so the pleasures they enjoyed were great. Now they wanted to reverently express that they [were willing] to give up everything. So, “Our palaces are magnificently adorned. Now we present them to the World-Honored One.” This shows they would give up everything. All of the Brahma kings were willing to abandon all of their enjoyments, to give up all that they loved most. Giving up these things was their way of making offerings. They gave up everything to use it all as an offering. Through these most reverent actions they made offerings, “presenting them to the World-Honored One.” They asked the Buddha to accept their token.
 
We in the world are also like this “I am willing to do whatever it takes. For the true principles I willingly help others.” There are many who are willing to do this. There are lay practitioners who willingly give up everything to go and serve others. We monastics are the same. We have already parted from family and loved ones. What we seek is wisdom-life. We are unafraid of a difficult life, for without challenges and suffering, how could we be polished until we shine with the clarity of the true principles? So, lay practitioners contribute material things, while we monastics dedicate our lives. This is how we make offerings.
 
This is the attitude we should have when making offering to the Buddha, the Dharma and the Sangha. True offerings to the Buddha, the Dharma and the Sangha are made like this; we part with the small for the sake of the great. This is true spiritual practice and reverent dedication.
 
The next passage says, “At that time, all the Brahma kings, having extolled the Buddha in verse, each spoke these words. We only pray that the World-Honored One will turn the Dharma-wheel and deliver and liberate sentient beings by opening the path to Nirvana.
 
This says that at that time, besides expressing their reverence through prose, the Brahma kings felt that they should express it again in verse. The people who compiled this sutra also felt this section was very important. So, after finishing the long-form prose, they decided to repeat it again in verse to fix it deeper in the listeners’ memories so we can take the sutra’s principles to heart. They did not want the principles to go in one ear and out the other. That would be no different from not listening at all.
 
So, the verse is shorter, but it nevertheless repeats the meaning in that passage they had already stated their praise for the Buddha’s spiritual practice and His turning of the Dharma-wheel. Their resolve to make offerings to the Buddha was such that they had come from places very far away, passing through 500 trillion lands. They begrudged no hardship in coming from far away. They wholeheartedly wished to make offerings and ask the Buddha to turn the Dharma-wheel.
 
They had all expressed this intention, so “Each spoke these words.” They all told in one voice how, “We only pray that the World-Honored One will turn the Dharma-wheel and deliver and liberate sentient beings by opening the path to nirvana.” They prayed the Buddha would turn the Dharma-wheel to deliver sentient beings, to open the tranquil and still path of eternal elimination of cyclic existence. This is the path to Nirvana. This was what the Brahma kings needed.
 
They had enjoyed all the pleasures there were, but were still a little unclear on the principles. They had no type eliminated cyclic existence. What they needed then was the True Dharma that could break cyclic existence. They asked the Buddha, in His compassion, to turn this Dharma-wheel.
 
So, this explains, “The Brahma kings from the east asked Great Unhindered Wisdom Superior Buddha to turn the Dharma-wheel.” The Buddha silently consented; He did not object.
 
The Brahma kings had already come from the east, and the Buddha had silently agreed, but He had yet begun. So, at that time, “It first expressed that they made offerings.”
 
At that time, all the Brahma kings extolled the Buddha in verse: It first expressed that they made offerings to show respect for the teachings and principles. They revered the Dharma, praised the Buddha and made offerings. They praised Him in verse to express [taking] refuge and sincere reverence.
 
The passage first shows the sincerity with which they made offerings to the Buddha. This sincerity in making offerings was expressed through respect, through their attitude of utmost respect. Their respect was out of seeking the principles. They entreated the Buddha to teach them the principles which He had awakened to. “They revered the Dharma, praised the Buddha and made offerings.” They came and made offerings of their palaces to show they were willing to give all they had. It was expressly for the principles that they had made this trip and willingly made offerings. This is the meaning that the previous passage is trying to convey.
 
The next passage says, “Each spoke these words.” All had the same wish. So, we often speak of beings united with one heart and speaking in unison with one voice. Many people were all thinking the same thing, so although the words came from different mouths, though everyone’s mouth is on their own face, their hearts had come together, thus what they expressed was the same thought. In this way, they “entreated the World-Honored One, praying only that for the sake of the assembly He would turn the wondrous Dharma-wheel.”
 
We still remember how when Sakyamuni Buddha attained Buddhahood, He had to deal with stubborn sentient beings who were so difficult to train and transform. What methods could He use in dealing with them?
 
If sentient beings had no aspirations, if their capabilities were stubborn or inferior, if they would not take the Dharma to heart, what use was there in teaching them? There were also many heavenly beings who came then to entreat the Buddha to turn the Dharma-wheel. When any Buddha teaches the Great Dharma or first turns the Dharma-wheel, there is always this kind of ritual. In particular, when the True Dharma is about to be taught, all beings from the Brahma heavens will come.
 
This is because “He saves and liberates” He “delivers and liberates sentient beings by opening the path to Nirvana.” This is not just in the case of the four forms of birth and the Five Destinies. It includes all in the Three Realms. Everyone within the Three Realms is included, since when heavenly blessings are depleted, they will similarly return to the Three Evil Destinies or the Six Destinies. So, He wanted to save them, help them all to be liberated. To “deliver and liberate sentient beings,” He had to open the path to Nirvana. Because sentient beings are extremely confused, they do not know where they come from or where they are going, so they await the path to Nirvana being opened.
 
How important this path to Nirvana is! Thus it says, “He saves and liberates all sentient beings by opening and revealing the flawless path to Nirvana.” That is the flawless Dharma, the true Bodhisattva-practice. They go among people while giving unconditionally, continually accumulating [virtue] in this way. This path is the path of the Bodhisattva. This is the path the Buddha originally opened, but if people do not walk the path, while the path will fundamentally be there, it will still need to be put it into practice.
 
So, the next passage again states, “Then the Brahma kings,” “with one mind and one voice, spoke in verse.” They said it again; having expressed it once, they said it again. They repeated themselves again in verse, saying “Hero of the World, Two-footed Honored One, we only pray You will expound the Dharma and use Your power of great compassion to deliver suffering, afflicted sentient beings.
 
This is what we must know. “Hero of the World, Two-footed Honored One….” The Buddha is replete with both blessings and wisdom, so He is known as the Two-footed Honored One. The Brahma kings’ wish was that the Buddha would expound the Dharma again. So, this hero of virtue and might in the world is replete with both blessings and wisdom. This is might and virtue.
 
Hero of the World, Two-footed Honored One, we only pray You will expound the Dharma: He is the mighty hero of the world, replete with the feet of blessings and wisdom, and the supremely honored one. They only hoped that He would expound all Dharma for the assembly.
 
The actions of some are so virtuous that even without announcing it, they are already teaching the Dharma. They need not even speak, for their appearance alone teaches the Dharma. This is [the Buddha’s] might and virtue. He is replete with the 32 Marks, perfect and complete in all virtues. Upon seeing Him, people naturally feel joyous; they can put down their afflictions. With the joy of taking the Dharma to heart, they naturally can carry out this path. These are the merits and virtues of the Hero of the World, the Two-footed Honored One. Due to inner cultivation and external practice, His appearance was quite awe-inspiring, yet He was very warm. Everyone joyfully drew near Him.
 
So, He was replete with both blessings and wisdom. He was “the supremely honored one. We only pray You will expound the Dharma for the assembly.” “Use Your power of great compassion to deliver suffering, afflicted sentient beings.”
 
Use Your power of great compassion to deliver suffering, afflicted sentient beings: He uses the power of great loving-kindness to bestow all happiness and uses the power of great compassion to relieve all suffering, thus enabling all sentient beings to be able to attain liberation from the sea of suffering and afflictions.
 
Because the Buddha uses the power of great compassion, He “bestows all happiness.” He bestowed all happiness to sentient beings. The Buddha looked upon sentient beings as His only child. He hoped that all could grasp the principles, that all would be free of afflictions and that all would work in concert with unity, harmony and love. A pure land in this world is what the Buddha hoped for. So it says, “He uses the power of great loving-kindness to bestow all happiness.” Helping sentient beings to always be joyous was the goal of the Buddha. “He uses the power of great compassion to relieve all suffering.” Some sentient beings cannot open their minds; they have afflictions, create karma and are covered in ignorance. The Buddha compassionately taught them to help them be open and understanding. He helped them to eliminate the suffering from their afflictions and ignorance. He could “relieve all suffering, thus enabling all sentient beings to be able to attain liberation from the sea of suffering and afflictions.” He hoped everyone could cross over the sea of suffering and afflictions. There is not just material suffering; there is also much mental suffering. So, all of us should be mindful, mindful of giving our love, of giving with a love that is free of afflictions and attachments, a sincere love, as we go among the people. This is called “great loving-kindness.” How can we purify society and people’s minds? How can we go among people to help them have peace and happiness and no afflictions? This is loving-kindness; loving-kindness is what will bring peace and stability to the world. It not only brings peace and stability and frees people of their sufferings, it can also help to keep the seasons in order. The four seasons, spring, summer, autumn, winter, all will follow the appropriate order.
 
It is because the four elements are imbalanced that the climate is changing now. Tack the news reports I have seen for instance. In the last two or three days, a strong typhoon been forming over the ocean. They have been reporting that thus typhoon is similar to Typhoon ago is similar to typhoon Herbert Herbert 20, even though the Herbert 20 years ago, But even stronger then Herbert.
 
Even though the weather outside seems nice now, it is impermanent! It not only impermanent, it is abnormal!
 
It can change very rapidly. The weather seems to be fine right now, without wind or rain and is very sunny. However, above the ocean some distance away, there are high winds and low air pressure, winds and rain, fiercely rotating. It seems to be moving in Taiwan’s direction, continuously drawing nearer. So, I also hope to take this opportunity to tell everyone to start making preparations, to heighten your vigilance and be ready. We must be very reverent and cautious with regard to this typhoon warning. How do we heighten our vigilance? We should heighten our reverence. We must be reverent. We cannot just be reverent during times of need; we should be reverent in every second. So, reverence is our spiritual practice. We should have sincerity, integrity, faith and steadfastness in our spiritual practice. “They uphold precepts and cultivated blessings with sincerity and integrity and took in the virtue of faith and steadfastness.” This is how we should be reverent. So, even for a moment this reverence should never leave our hearts. It is the same with our sincere offerings. Starting from the moment we formed aspirations, no matter how long ago it was, from Beginningless Time until now, we have come closer from afar. We must not let this mindset change. Our reverence and will to practice must never change. This requires us to be reverent in every moment. I hope that everyone is always mindful and reverent in every moment.
 

(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
 
20170131《靜思妙蓮華》偈讚勸請轉妙法輪 (第1013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: