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 20170222《靜思妙蓮華》十方梵王請轉法輪(第1029集) (法華經•化城喻品第七)

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發表主題: 20170222《靜思妙蓮華》十方梵王請轉法輪(第1029集) (法華經•化城喻品第七)   周三 2月 22, 2017 12:09 am

20170222《靜思妙蓮華》十方梵王請轉法輪(第1029集)
(法華經•化城喻品第七)

 
本覺真如能乘真如之道,從因來果而成正覺,名為如來;乘真如之道而來三界,垂化眾生,故謂之如來,是應身如來。
惟願天人尊,轉無上法輪,擊於大法鼓,而吹大法螺,普雨大法雨,度無量眾生。我等咸歸請,當演深遠音。《法華經化城喻品第七》
爾時,大通智勝如來默然許之。西南方乃至下方,亦復如是。《法華經化城喻品第七》
西南乃至下方亦復如是:方位有十,經中但明東方、東南方、南方、上方。六方:西南方、西方、西北方、北方、東北方、下方。
此六方亦因光驚問,尋光詣佛所,請轉法輪,均各相同,故云乃至。
其諸天王,見光共議,各隨方來,禮佛散華,獻宮勸請,一一皆然。
爾時,上方五百萬億國土諸大梵王,皆悉自睹所止宮殿光明威曜,昔所未有。歡喜踊躍,生希有心。《法華經化城喻品第七》
歡喜踊躍,生希有心:見奇瑞相,所以心喜。菩薩修行,常行六度之行,利益一切眾生,而於自他皆生歡喜踊躍。
即各相詣共議此事,以何因緣,我等宮殿有斯光明?時彼眾中有一大梵天王,名曰尸棄,為諸梵眾而說偈言。」《法華經化城喻品第七》
即各相詣共議此事,以何因緣,我等宮殿有斯光明:推尋是光瑞相來處,所以共議此事。
時彼眾中有一大梵天王,名曰尸棄:此云大梵天之王,以禪定故,化多欲心成智慧火,故曰尸棄。
尸棄:頂髻。此王本修火光定,破欲界惑,從德立名。
尸棄梵王是色界天主,常為天人說離欲法,亦諸佛出世的請法輪主,為諸梵眾而說偈言。
 
【證嚴上人開示】
「本覺真如能乘真如之道,從因來果而成正覺,名為如來;乘真如之道而來三界,垂化眾生,故謂之如來,是應身如來。」
 
本覺真如
能乘真如之道
從因來果而成正覺
名為如來
乘真如之道
而來三界垂化眾生
故謂之如來
是應身如來
 
如來,聽來離我們很遠很遠,因為至高無上。我們是凡夫,薄地凡夫,道道地地,我們都要承認我們是凡夫。如來,至高無上,我們與如來的距離,好像很遠、很長。豈是有那麼遠呢?在我們的本質裡,人人與如來同體,我們與如來,如來在我們的身、在我們的心、在我們的本質裡,但是我們就是凡夫。凡夫就是因為,很多道理我們無法透徹,道的理離我們很遠,很多的理論都是在口頭上理論。
 
我是這樣說,你們是這樣聽,光是去聽、去說,似乎這段(經)文,還有其他有人是這樣的解釋,咬文嚼字,一字一字、一句一句,去找古人怎麼說,是,古代的高僧大德怎麼說,光是在這個文裡,一直去找理。在文與理中,我們是不是從古代,塵點劫以前原來就有的道理?我們到底原來就有的道理,是在名相,離我們很遠的道理呢?或者是本質在我們的內心,在我們人人原來本具的,真如本性?
 
我們是不是肯承認?承認在塵點劫以前,大通智勝佛,那個「大通」。在路的這邊,到路的那邊,遙遠無際的那邊的理,那個時候的「大通」,與我們路的這邊,我們通得過嗎?因為,我們若將它當作,是在塵點劫以前那尊如來——大通智勝如來,是另外一個,那就離我們很遠了。
 
我們若承認「大通智勝」是理的源頭,道理自古至今都是一樣,同一個道理,只是我們不去承認,一直將這個理再分歧,不斷地分,從文一直再去找其他其他其他的,在文字裡面,一直在那裡轉,我們永遠轉不出來。我們光是在那裡咬這些文字,怎麼咬我們都咬不破,所以希望我們大家,將法聽入心。
 
「本覺真如」,人人都有本覺,人人都有真如的本性。本覺、真如本性,我們就是離它遠,是本質遠了呢?還是事相遠了?本質不遠,事相遠了。我們若能清清楚楚,在這麼長久的時間、空間,已經時間、空間的相,事相有變,但是理本來無相,道理本來無相,永遠都是不變,所以我們永遠就是真如,我們的本覺,本覺真如是永遠無相、不變。
 
但是時空有變,時間不斷地流逝,才有「塵點劫」的名詞。時間、空間就是有變動,所以時間有數字可算,二千五百多年前,較近的時間就可以算。現在我們所住的名稱、名相,叫做臺灣,二千多年前,有這個事,有這樣的人、有這樣的相,所以標在二千五百幾十年,這就是在那個過去,有時、有相,所以就有距離。
 
我們現在可以知道,臺灣到尼泊爾,就是過去叫做迦毗羅衛國,現在(二0一五年)慈濟人,還在那裡,那個地方,能夠知道是三千六百多公里,這有一個距離,有一個相,有距離、有事、有相,能夠測量,有名稱。所以佛陀,二千多年前的釋迦牟尼佛,出生在那個時代,那位釋迦牟尼佛,當然就是他的本性、他的本覺真如,與塵點劫前大通智勝佛是一體。大通智勝佛,這「大通」,與我們人人也是一體。因為他,無法測量他的時間,要測量,若算師、若算師弟子,都測不出他的時間,那就是人人本具,原來就有。
 
這個「大通」,不只是釋迦牟尼佛與他同體,其實,我們每一個個人,都是與天體宇宙合而為一,與「大通」都是同一體,遍虛空法界的道理,源頭就是在那裡。只是我們真的是,道道地地的凡夫,不知多久多久以前,我們就是這樣的無明。
 
常常都是這樣說,卻是我們是不是,有承認我們過去無始以來,一念無明造作開始,不知道經過了,無央數劫,因啊、緣啊,因為因緣果報,在報中又再造因,在因中再結善惡緣,在善惡緣中,不斷累累結果,這樣從果再(受)報,這個善惡報,就是這樣不斷地循環,不斷地讓我們累累業果。因核果海,因才一點點而已,結果就是這樣這麼多,生生累世,累積起來到底是多久了?
 
我們要如何回歸?將這累累的果要如何收回,回歸因核,那個一點點因子,這個種子那一點點,我們的本覺真如,要如何回歸回來?方法就是能「乘真如之道」,我們要回歸到,我們真如本性這個道理,我們要回歸回來。
 
「從因來果」。我們現在,過去我們也是因為,一念無明浮出來,那個種子、那個因,所以累累的果,現在我們已經從果中,這輩子就是我們的果。我們的果中,因為今生此世,我們現在就是這樣,各人出生的家庭背景不同,各人的人生過程不同,卻是我們每個人有這樣的緣,所以結果,我們在同一個道場修行。
 
有的人已經是發大心,割捨小愛,入大家庭,共同一志,要來擔起了如來家業。有的人的果已經各人有小家庭,他各人的小家庭,
 
他還能從他的小家庭發大心,先度自己小家庭的人,再投入社會人群,但是共同一志,走慈濟路,就是走在人間路。
 
「靜思法脈勤行道」,就是要勤,要投入人群。「慈濟宗門人間路」,很用心,這樣我們現在各人不同的因緣,卻是走在同一條道路。我們人人都有同一種感受,這種助人就是行菩薩道,走在這條菩薩道上,入人群中,不受人群的煩惱無明所影響,進去幫助之後再回來,還是我們自己,只是有心裡多一個歡喜自在。幫助那個人,脫離了他的困境、苦難,我們的內心就是多一項──我有經歷了做這一件事,是大家合群,合心和群這樣完成的。
 
這就是生命中造這樣這個因,這個因將藏入在八識田中。在八識,因為他付出,沒有受到人群所污染,不想要追求名利,所以,他既然不想要求回報,這個種子是清淨,它就回歸到第九識,那就是真如本性,它是清淨無染。這種清淨無染,付出無所求,這個因,清淨的因,這就是我們從佛性,很虔誠地付出,都無所求,一無所染著,只是法喜充滿,堅固我們的道心,鋪在這條人間路,這就是菩薩道。
 
這就是要「乘」,就如用這個法,坐這輛車,大白牛車,這樣很豐富的一條道路走,所以「乘真如之道」。「從因」,我們用佛心,這就是因,佛心就是真如,我們的本性。從這個因,清淨的本性,沒有要求什麼,只是為眾生有苦難,我們付出,就是這樣付出。「來果」呢?粒粒種子,真如,無所求,這念清淨的本性回歸,這就是果,這樣。我們一直累積、一直累積,生生世世這樣累積,就成正覺,名為如來。
 
時間不論有多久,這與塵點劫前的大通智勝佛,開始就是現在,現在就是乘開始的本性而來,現在的開始,還有未來很久很長的未來。所以,無相、無體形,清淨無染的本覺真如,就是需要我們這樣「乘」,這樣走過來,所以「乘真如之道而來三界」。
 
尤其是五趣雜居地,人生最苦難這個欲界,釋迦牟尼佛所選擇的是在欲界。欲界充滿了人生的欲念,他在欲念中跳脫出來,為了要求真理,離皇宮去找道,去找這條道理,然後他就成正覺了;成正覺,所有一切的欲化為「色」,只是有形相而已,他的心,沒有在這些形相,起心動念,再超越了色界成為無色界。他就是用覺悟的本性,無私、無執著,完全只是用清淨的心,在人群中來教育眾生,這叫做「乘如來之道,而來三界垂化眾生」。
 
從高而下,只是一個目的,要來度眾生。一大事因緣來度眾生,要來向我們開示,道理是這樣,殷殷為我們教育。生生世世,來來回回,就是同樣本覺真如這樣來修行,現相修行,給大家看,向大家說這樣的道理,對他本身還是無染著,這叫做「應身如來」。應身,就是應化,應眾生的根機,應這個世間、時代的事相,所以他來人間,再來度化眾生。
 
佛陀既然是這樣教我們,我們也應該以釋迦牟尼佛所教,教育我們人人本具佛性,大通智勝(佛)所坐的道場,那個道場也是在我們的心裡。那個法輪是不是有要轉呢?也是在我們的心。所以真如本性,心地風光,可長可短,可聖可凡。可以做聖人,也可以當凡夫,也能說很長,也能說在現在。這就是法,很深,也是很現實,在我們的日常生活中,這都是我們如何去運用,我們的體會在哪裡。
 
這不是說我要怎麼去追求,才能得到,平時就是了。一理若通,萬理就徹,所以,難道要聽那麼多嗎?難道要去學那麼多嗎?其實,要學的都是在我們自己,自己的本性之中,所以我們要用心去體會。
 
前面的經文,還是梵天王,來到大通智勝佛的道場,看到十六王子在道場中,也看到很多天人,在那個地方先到了。妙法梵天王帶領大家來請法輪,請大通智勝佛轉法輪。大家一心同聲,全部聲音來請法,所以「以偈頌曰」。
 
所以前面的(經)文說,「惟願天人尊,轉無上法輪,擊於大法鼓,而吹大法螺,普雨大法雨,度無量眾生。我等咸歸請,當演深遠音。」
 
惟願天人尊
轉無上法輪
擊於大法鼓
而吹大法螺
普雨大法雨
度無量眾生
我等咸歸請
當演深遠音
《法華經化城喻品第七》
 
這是前面,這麼多梵天王一心同聲,請佛轉法輪,再次以偈再請,虔誠請佛轉法輪。
 
接下來再說,這段(經)文說,「爾時,大通智勝如來默然許之」。大通智勝同樣默然許之,「西南方乃至下方,亦復如是。」
 
爾時
大通智勝如來
默然許之
西南方乃至下方
亦復如是
《法華經化城喻品第七》
 
妙法梵天王是從南方來,南方之前,有東方、東南方的梵天王,所以現在已經有這樣的天人在道場中。所以「西南方乃至下方,亦復如是」。
 
西南乃至下方
亦復如是:
方位有十
經中但明東方、
東南方、南方、
上方
六方:
西南方、西方、
西北方、北方、
東北方、下方
 
其實西南方乃至下方,也是同樣,梵天宮殿,與前面所說的東、東南方、南,其實南還有西南方、上下,同樣。舉南方,我們就知道有西南方,這些梵天王,上下都一樣,這樣蒙光,承蒙著光的照耀,梵宮殿都光耀起來。大家很好奇這個瑞相,所以都向北方這樣找來了。舉一方就已經了解,南方,有西南方,上下也都來了。所以六方,還有西南、西方、西北方,又有北方、東北方、下方,全都一樣的景象。除了前面所說的三方,又有六方,其實,全都一樣的景象。
 
此六方
亦因光驚問
尋光詣佛所
請轉法輪
均各相同
故云乃至
 
所以「此六方亦因光驚問」。這六方中,也是一樣,看到這個光大家驚喜,所以會互相互問,過去已經說,尋光來到佛所了。「請(轉)法輪,均各相同,故云乃至」。這六方和前面的三方的形態,都是一樣,互相互問:「我的宮殿是這樣,你的宮殿……?」彼此之間就是看到光,歡喜的形象,那個心態,大家共推問,互相來推尋是相,大家決定就是向同一個方向,東南方就向西北方找,同樣,各個就是不同的方向,向同一個方向找。
 
這就是光,發光地,發光的地方是不動,道理永恆不動,塵點劫以前是這樣不動,現在也是這樣不動,真理是永遠不動。就是事相有東西南北方、四維、上下,這叫做十方。事相,有方向,真理是不動。所以「故云乃至。」前面說「乃至」,「西南方乃至下方,亦復如是。」這段文就是「乃至」,「其諸天王,見光共議」,同樣都是看到這道光,大家互相來議論:到底這道光從哪裡來?
 
其諸天王
見光共議
各隨方來
禮佛散華
獻宮勸請
一一皆然
 
「各隨方來」。各個都不同的方向,東西南北、四維、上下,不同的方向,「各隨方來」,來到共同的地方,就是大通智勝佛的道場。到佛的道場來,禮佛散花,獻宮殿俱,來勸請佛轉法輪,一一都是同樣。所以我們要很用心,去體會這個道理,理永遠都是存在、不變,永遠都是一樣,無始無終,這是真理。
 
接下來的(經)文再說,「爾時,上方五百萬億國土諸梵天王,皆悉自睹所止宮殿光明威曜,昔所未有。歡喜踊躍,生希有心。」
 
爾時
上方五百萬億國土
諸梵天王
皆悉自睹
所止宮殿光明威曜
昔所未有
歡喜踊躍
生希有心
《法華經化城喻品第七》
 
前面已經說過了三方,現在就又有上方,前面有東、有東南、有南,剛才所說還有六方,現在又有上方,這樣合起來就是十方完全了。
 
梵天,還是同樣來了,所以歡喜,同樣經過千萬億土,這些梵天王,從上方的梵天,也已經見到光,所以這道光不只是平照,上照、下照、四面八方,上下十方,這個光上下照。
 
歡喜踊躍
生希有心:
見奇瑞相所以心喜
菩薩修行
常行六度之行
利益一切眾生
而於自他
皆生歡喜踊躍
 
這是「見奇瑞相」。連上方也見到奇瑞相,很奇異、祥瑞之相,很祥和[1],這個瑞相,「所以心喜」。上方的梵天王,心也很歡喜。「菩薩修行,常行六度之行,利益一切眾生,而於自他,皆生歡喜踊躍」。
 
因為瑞光,在上方的梵天看來,心總是很歡喜,這一定是菩薩修行,常行六度行,利益一切眾生,自他都能生起歡喜。這種歡喜踴躍的心,這個瑞相就有這樣的感覺。
 
所以我們若和好人,有修養的人在一起,我們的心都是會很歡喜、很自在,覺得是很吉祥的感覺。同樣的道理,這個光,光就是道理,這個光會照耀來,應該就是因為有這樣的累積,所以有這種的光耀,很歡喜踴躍。
 
下面這段經文再說,「即各相詣共議此事」,這道光真的是有這樣,這麼柔軟,而且祥和,這種光明,所以大家很歡喜,來共議此事。「即各相詣共議此事,以何因緣,我等宮殿有斯光明?時彼眾中有一大梵天王,名曰尸棄,為諸梵眾而說偈言。」
 
即各相詣共議此事
以何因緣
我等宮殿有斯光明
時彼眾中
有一大梵天王
名曰尸棄
為諸梵眾
而說偈言
《法華經化城喻品第七》
 
現在這位梵天王的名,叫做「尸棄」。前面南方叫做「妙法」,現在這尊是叫做尸棄梵天王。此方,在這個地方,過去的梵天王是這樣問,現在這個地方也是這樣,因為光而驚問。尸棄梵天王,「集議推求」,將所有的梵天全都集合起來,來推求這個光是從哪裡來?大家互相來推求。
 
即各相詣共議此事
以何因緣
我等宮殿
有斯光明
推尋是光瑞相來處
所以共議此事
 
我們大家的宮殿,為什麼有這樣的光明?「推尋是光瑞相來處,所以共議此事」。大家好好的來想想看,這個道理,給我們的感覺是這麼歡喜,這麼柔和,好像菩薩齊集,好像大修行者,那一分的溫柔光耀。到底這是在哪個地方,什麼樣的人已經成佛了?應該是行菩薩道,久來成佛的這種光明。
 
我們過去就是說,是大德天生?是佛。這個地方就不是說是大德天生,他就說「是不是菩薩,已經久來行菩薩道之人,已經是成佛了?」這位尸棄大梵他的認為。
 
時彼眾中
有一大梵天王
名曰尸棄:
此云大梵天之王
以禪定故
化多欲心成智慧火
故曰尸棄
 
所以「時彼眾中,有一大梵天王,名曰尸棄。此云大梵天之王,以禪定故,化多欲心成智慧火,故曰尸棄」。他就是很有智慧。前面有「大悲」,有「妙法」,現在又有「智慧」,還有最初的東方「救一切」,有這四位梵天王,已經慈悲喜捨,已經在這個地方。
 
「捨」就是智慧,捨棄一切的欲心,捨棄一切的煩惱無明,全都沒了,所以心都是在定中,他也是有在修行,在定中,這位尸棄大梵。所以他將所有的欲,完全化掉、捨掉了,所以「(欲)心成智慧火」,智慧,這種光明;火就是光明的意思。所以「故曰尸棄」。
 
尸棄:頂髻
此王本修火光定
破欲界惑
從德立名
 
尸棄若要譯,叫做「頂髻」。這位梵天王「本修火光定」,他過去在修行,就是修火光入定,他觀想火、觀想光明等等,這樣入定。當然這是他過去的過去生,一直修光明之道,所以,他行上上善,守上上戒,在人間也是行過了,這樣的菩薩行。所以他生天,尤其是生在梵天,所以叫做尸棄。所以「此王本修火光定,破欲界惑」。欲界的惑,他完全破除了,「從德立名」。
 
他就是有這樣的修行,修到至高無上(的)上上善,也(持)上上戒。我們昨天說過,在人群中都一直付出,十善道很具足,所以生梵天去了。凡間的欲,他去除了;卻是現在還有一點點,同樣是塵沙惑,所以他行過了菩薩道,卻是他還是生在梵天享天福。這就是尸棄梵王。
 
尸棄梵王
是色界天主
常為天人說離欲法
亦諸佛出世的
請法輪主
為諸梵眾而說偈言
 
「色界天主」,就是在色界的天主,有色無欲,享受很多的福,但是心在福中不生欲念。常為天人說法,離欲法,所說的就是離欲,要如何離開欲,這個道理他很清楚。
 
亦諸佛出世,他請法輪。他到達了,開始就來請法輪,請佛轉法輪最主要的人。大通智勝佛一直默然,最主要的這位請法輪主,所以「為諸梵眾,而說偈言」,請法輪主要的人已經出來了,現在再下去的(經)文。開始應該,請法輪主都出現了,表示十方的梵天,都已經集合在這個地方了;到達了,同樣要有禮節,到達了,這是再下面的(經)文,如何來請法。
 
這就是佛在待時機,默然許之。一直到現在,尸棄大梵,色界天主也已經到了。所以我們要知道,佛法就是如如不動,在人人的清淨本性中,道理是人人都本具,本覺真如,真如本具智慧,大家都應該有。道理,不論多遠,也是在現在,所以現在我們在聽法,也是要多用心。


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Explanations by Master Cheng-Yan
Subject: Entering the Buddha to Turn the Dharma-Wheel (十方梵王請轉法輪)
Date: February.22. 2017
 
“With the innate enlightenment of True Suchness, He journeys on the path of True Suchness. From the seed, He comes to the fruit of achieving perfect enlightenment. He is called the Tathagata. Journeying on the path of True Suchness, He comes down to the Three Realms to transform sentient beings. Therefore, what we call the Tathagata is the manifest Tathagata.”
 
The Tathagata sounds very far removed from us, because He is supreme and unsurpassed, and we are unenlightened, lowly ordinary people. We have to admit 100 percent that we are unenlightened beings. The Tathagata is supreme and unsurpassed, so the distance between us and the Tathagata seems very far, very far.
 
Are we really that far away? In our fundamental essence, we are one with the Tathagata. Our relationship with the Tathagata is that the Tathagata is in our body, our mind, and our essence. But we are unenlightened beings. We are unenlightened beings because there are many principles we cannot penetrate. The truths of the Way are far from us; we merely pay lip service to most principles. This is what I say, and this is what you hear. But this is just listening and speaking. “It seems this sutra passage has been explained differently by other people.” Some people chew over the text; for every word and phrase, they search for what the ancients said about it.
 
Indeed, what did eminent monastics and sages have to say about it? People just search for the principles in the text. When it comes to the text and the principles, do we [look for] the ancient principles that have existed since dust-inked kalpas ago? Are these principles that have always existed the same as the principles that according to the terminology are far away from us? Or are they part of the essence of our minds, part of our original, intrinsic, nature of True Suchness? Are we willing to admit that the Great Unhindered Wisdom Superior Buddha from dust-inked kalpas ago [is within us]? “Great Unhindered” means we can go from this end of the road to that end, to the principles of that boundlessly faraway end. In getting to the “Great Unhindered” of that time from our end of the road here, will we be able to make it? Because if we treat it as that Tathagata from dust-inked kalpas ago, Great Unhindered Wisdom Superior Tathagata, as something apart from us, then it is very far away from us. But we can acknowledge that Great Unhindered Wisdom Superior is the source of the principles, and the principles, from ancient times till now, have always been the same. The principles are the same; it is just that we do not admit it. We keep creating divisions in the principles, trying to differentiate them. We are always searching in the text for other [meanings] and so on. We keep going in circles within the text, never finding our way out. We keep chewing over these words, but we are unable to bite into them.
 
So, I hope that all of us listen to the Dharma and take it to heart. As for “innate enlightenment of True Suchness,” everyone has innate enlightenment; everyone has an intrinsic nature of True Suchness. We have innate enlightenment and this true nature; it is just that we are far away from them. Are we far away from their essence? Or from these matters and appearances? In essence we are not far, but in matters and appearances we are far. If we can have a clear understanding, we know that over this long time, in this space, already the appearances of space and time, the appearances of matters, have changed.
 
But principles fundamentally have no appearance. Principles are fundamentally of non-appearance, so they forever remain unchanging. So, we forever have this nature of True Suchness. Our innate enlightenment of True Suchness is forever without appearance and unchanging. But time and space do change. It is because time continually passes that we have terms like dust-inked kalpas. Time and space undergo changes. So, we can measure time with numbers, like more than 2500 years ago. We can calculate times that are relatively recent. The name of the place we live in right now is Taiwan. Over 2000 years ago, there was this matter, this person, and this appearance. So, we say it was around 2500 years ago. This is how long ago it was in the past. There is a certain time and appearance, so there is a distance.
 
We are know able to know [the distance] from Taiwan to Nepal, which used to be the kingdom of Kapilavastu. Right now (2015), Tzu Chi volunteers are still there. We know that place is more than 3600 km [from Taiwan]. There is this distance; there is this appearance. With the distance, the matter and the appearance, we can conceptualize it, give it a name. So, the Buddha, Sakyamuni Buddha from more than 2000 years ago, was born in that era. This Sakyamuni Buddha, of course, had an intrinsic nature and innate enlightenment of True Suchness that were one with Great Unhindered Wisdom Superior from dust-inked kalpas ago. As for Great Unhindered Wisdom Superior Buddha, this “Great Unhindered” is also one with all of us. We are unable to estimate how long ago this was. We may want to, but even a mathematician, or a mathematician’s disciples, would not be able to calculate this amount of time. This “Great Unhindered” is intrinsic to everyone; it has always existed. It is not only Sakyamuni Buddha who is one with Him.
 
Actually, all of us are one with the universe, are of the same essence as “Great Unhindered.” The principles that permeate the universe have their source there. It is just that we are truly unenlightened beings through and through. Who knows how long ago we came to be in this state of ignorance. I always say this, but the question is whether we actually admit that in the past, since Beginningless Time, we began by creating a single thought of ignorance. Who knows how many countless kalpas have passed. Oh, causes and conditions! Because of the karmic law of cause and effect, our retributions lead us to create new causes. With these causes, we further create positive and negative conditions. Then these positive and negative conditions continually lead to fruition of the effects. From these effects we suffer retributions. Positive and negative retributions cycle continuously in this way, causing us to accumulate endless karmic effects. A seed contains an ocean of fruits. A seed of karma is so small, but it can result in so many karmic fruitions. Across all our lifetimes, for how long have we been accumulating them? How can we return [to our original state]? How do we gather up all the fruits we accumulated and go back to the seed, that tiny seed? That seed is so tiny. How do we return to our innate enlightenment of True Suchness? The method is “journeying on the path of True Suchness.”
 
We need to return to the principles of our nature of True Suchness. This is what we must return to. “From the seed, [we] come to the fruit.” We are here now because in the past we also gave rise to a single thought of ignorance, to that seed, that cause. So, we have accumulated many karmic fruits. Now, it is those fruits [that we face]; this present lifetime is our fruition. We are reaping our fruits, because in our present lifetime, this is the way things are right now; we were born into different family backgrounds and have lived different kinds of lives, but we all have these karmic affinities, which result in the effect of us all cultivating at the same place of practice. Some have already formed great aspirations and renounced limited love to enter into this greater family. They have the common resolve to shoulder the Tathagata’s mission. Due to their karmic fruits, some have already established their own families. Though they have their own families, they are still able to form great aspirations to first transform those in their families, then dedicate themselves to society. However, all of us have the common resolve to walk the Tzu Chi road, to walk this path through the world.
 
“The Jing Si Dharma-lineage is a path of diligent practice.” This means we must be diligent and dedicate ourselves to helping others. “The Tzu Chi School of Buddhism is a road of working with people in the world.” We must be mindful, because although each of us has different causes and conditions, we are now all walking the same path. Each of us has the same feeling, that helping people is walking the Bodhisattva-path. When we walk this Bodhisattva-path to go among the people, we will not be influenced by their afflictions and ignorance. After we go among them to help and then come back; we are still the same; it is just that we feel happier and more at ease. By helping that person escape his difficulties and suffering, we gain something inside, “I now have the experience of doing this. It was accomplished by many people working together in unity and harmony.”
 
In our lives, we can create this kind of seed, and this seed is then stored in the field of our eighth consciousness. In our eighth consciousness, since we gave while remaining undefiled by others and sought no recognition or benefit, we therefore sought nothing in return, so that seed is pure. It then returns to the ninth consciousness, which is our nature of True Suchness. It is pure and undefiled. In this pure and undefiled state, when we give without expectations, this seed is a pure cause. This comes from reverently giving out of our Buddha-nature. Free of expectations, free of defilements, we are simply filled with Dharma-joy, which strengthens our spiritual aspirations to pave this road throughout the world. This is the Bodhisattva-path.
 
This is what we must “journey on.”  Making use of this Dharma is like riding on the great white ox-cart to travel a path of great abundance. So, [we] “journey on the path to True Suchness.” “From the cause” means we start from the Buddha-mind; this is the cause. The Buddha-mind is True Suchness, our intrinsic nature. With this cause, our pure intrinsic nature, we are not seeking anything. It is just that sentient beings are suffering, so we give of ourselves in this way. What is “the effect [we come to”? With seeds of True Suchness and unconditional [giving], we return to our pure intrinsic nature. This is the fruit; in this way, by continually accumulating these fruits lifetime after lifetime, we will achieve perfect enlightenment and be called Tathagatas. No matter how much time has passed since dust-inked kalpas ago and Great Unhindered Wisdom Superior Buddha, the start is also the present. In the present, we have come journeying on our intrinsic nature from the start. With what starts in the present, we will continue on far into the future. So, [to return to] our pure and undefiled innate enlightenment of True Suchness, which is without appearance and substance, we must take this “journey;” we must walk in this way.
 
So, “Journeying on the path of True Suchness, He comes down to the Three Realms”, particularly to where the Five Destinies co-exist, to where there is the most suffering in life, the desire realm. Sakyamuni Buddha chose the desire realm. The desire realm is filled with human desires, yet He escaped those thoughts of desire. In order to pursue the true principles, He left the palace to seek the Path, to find the principles. Then He attained perfect enlightenment. After attaining perfect enlightenment, all desires were transformed into “form.” They were merely appearances; His mind did not dwell on these appearances to give rise to discursive thoughts. Then He transcended the form realm to reach the formless realm. With His enlightened intrinsic nature, He was selfless and without attachments. With His completely pure mind, He went among people to teach sentient beings.
 
This is “journeying on the path of True Suchness [to] come down to the Three Realms to transform sentient beings.” He came down from above with a single purpose, to transform sentient beings. His one great cause was to transform sentient beings, to open and reveal for us so we know the principles are like this. He diligently taught us, life after life, repeatedly returning and always engaging in spiritual practice with. His innate enlightenment of True Suchness. He manifested spiritual practice for everyone to see and taught them these principles, while He Himself remained undefiled. This is the “manifest Tathagata.”
 
He manifests to transform accordingly, responding to sentient beings’ capabilities and to the matters and appearances in this world at this time. So, He comes to the world, returning to deliver and transform sentient beings. Since the Buddha taught us in this way, we should [believe] what Sakyamuni Buddha taught, that everyone intrinsically has Buddha-nature. The place of enlightenment where Great Unhindered Wisdom Superior Buddha sat is in our mind as well. Would the Dharma-wheel be turned? That also takes place in our minds. So, the nature of True Suchness, the landscape of our mind, can be either long or short, noble or ordinary. We can be a noble being or an unenlightened being. It can take a long time, or it can happen now. This is the Dharma; it is very profound and also very practical. In our daily living, depending on how we use it, we will have that experience of it. This is not saying how we need to seek it out in order to attain it. It is always there.
 
By understanding one principle, we can understand 10,000. So, do we really need to hear so many teachings? Do we really need to learn that many things? Actually, what we need to learn is within us, within our intrinsic nature. So, let us put our hearts into comprehending it. The previous passage was still about the Brahma kings. On arriving at Great Unhindered Wisdom Superior’s place of enlightenment, they saw the 16 princes there at the assembly, as well as many heavenly beings who arrived there first. Brahma King Wondrous Dharma led everyone in requesting the turning of the Dharma-wheel, asking Great Unhindered Wisdom Superior Buddha to turn the Dharma-wheel. With one mind and one voice, together they requested the Dharma from Him. Thus, they “spoke in verse.”
 
So, the previous sutra passage says, “We only pray the one honored by heavenly beings and humans will turn the supreme Dharma-wheel, beat the Great Dharma-drum and blow the Great Dharma-conch. Universally let fall the Great Dharma-rain to deliver countless sentient beings. We all take refuge in and entreat You to teach with the deep and far-reaching tone.”
 
This was earlier, when many Brahma kings, with one mind and voice, had asked the Buddha to turn the Dharma-wheel. Then once again in verse, they reverently entreated the Buddha to turn the Dharma-wheel.
 
In the next passage, it says, “At that time, Great Unhindered Wisdom Superior Buddha silently consented.” Great Unhindered Wisdom Superior Buddha likewise silently consented. “For those from the southwest all the way to those below, it was also like this.”
 
Brahma King Wondrous Dharma came from the south. Before the south, there were the Brahma kings from the east and southeast. So now, all these heavenly beings were already at the place of enlightenment. Thus, “For those from the southwest all the way to those below, it was also like this.”
 
For those from the southwest all the way to those below, it was also like this: There are ten directions. In the sutra, it only speaks of those from the east, the southeast, the south and above. The six [other] directions: The southwest, the west, the northwest, the north, the northeast and below.
 
Actually, for those from the southwest all the way to those below, it was the same. These Brahma kings and their palaces were [the same as] the previously mentioned ones from the east, the southeast and the south; in fact, south was mentioned, but there is also southwest and above and below. They are the same, when the south is mentioned, we know there is also the southwest. These Brahma kings, and those above and below, were the same. They were all illuminated by the light; the Brahma-palaces were all lit up. Everyone was curious about this auspicious sign, so they went north in search of [its origin].
 
From the example of one direction, we already understand the others. After the south, the southwest, above and below all came. So, of the six [other] directions; there was still the southwest, west, northwest as well as north, northeast and below in addition to the previously mentioned three, there are six more directions. Actually, the scene was the same for all of them. So, “Those in these six directions also, because of the light, asked in astonishment.”
 
In these six directions, likewise, all were astonished upon seeing the light. So, they asked each other about it. We already said before that in searching for the light they had arrived at the place of the Buddha. “In requesting that He turn the Dharma-wheel, each of them were the same. Hence it says ‘all the way to those.’” The situation of those in these six directions was the same as that of the earlier three. Similarly, all began asking one another, “My palace is like this, what about yours?” They had all seen that light and all had a happy appearance and mindset, so they collectively sought the answer and came together to investigate this sign. They all decided to go in the same direction. From the southeast, they headed northwest in their search. Though each came from a different direction, they all went in the same direction to search. This was the origin of the light. The place the light originated did not move.
 
The principles are everlasting, unmoving. Dust-inked kalpas ago they were unmoving. Now they are still unmoving. True principles are forever unmoving. Only in terms of matters and appearances are there east, west, south, north, the four intermediate directions, above and below, these are the ten directions. Matters and appearances have a direction; the true principles are unmoving. So, “Hence, it says ‘all the way to those.’” The earlier text said, “all the way to those.” “From the southwest all the way to those below, it was also like this.” In this passage it says “all the way to those.” “All these Brahma kings saw the light and discussed together.” All of them saw this ray of light, so they all gathered together to discuss it. Where was this light actually coming from?
 
All these Brahma kings saw this light and discussed together. They came from each direction to prostrate before the Buddha, scatter flowers, offer their palaces and ask [for the Dharma]. All were the same.
 
“They came from each direction.” Each came from a different direction, from the east, west, south, north, the four intermediate directions, above and below, all different directions. “They came from each direction” and arrived together at the same place, at the place of enlightenment of Great Unhindered Wisdom Superior Buddha. Arriving at the Buddha’s place of enlightenment, they paid respect to His, scattered flowers, offered their palaces to Him and earnestly entreated the Buddha to turn the Dharma-wheel. Each of them did the same. So, we should mindfully seek to comprehend these principles. The principles exist forever and are unchanging. They are forever the same, without beginning or end. These are the true principles.
 
The next sutra passage then says, “At that time, in the 500 trillion lands above, all the Great Brahma Kings each saw with their own eyes, in the palaces where they stayed, a brilliant illumination, powerfully radiant, which had never happened before. They jumped with joy and gave rise to a rare and precious aspiration.”
 
Previously we discussed three directions. Now we are speaking of those from above. Earlier we discussed those from the east, the southeast and the south, and we just spoke of six other directions. Now, there is above. Put together these are the ten directions. All those in Brahma heavens came in the same way, so they joyfully passed through trillions of lands. These Brahma kings came from the Brahma heavens above, for they had also seen this light. So, the light shone not only horizontally, but also shone upwards and downwards. It shone throughout the ten directions, the eight directions as well as above and below. The Light illuminated those above and below, and they “saw this extraordinary and auspicious sign.” Even those above saw this extraordinary and auspicious sign. It was a wondrous and auspicious appearance, a very harmonious auspicious sign.
 
“Therefore, they gave rise to joy.” The Brahma kings above were very happy too. “In the spiritual practice of Bodhisattvas, they always cultivate the Six Perfections to benefit all sentient beings. So, with each other, they all gave rise to and jumped with joy.”
 
When this auspicious light was seen in the Brahma heavens above, everyone there was very happy. This must come from a Bodhisattva engaging in spiritual practice, always cultivate the Six Perfections to benefit all sentient beings. Thus they could give rise to joy with each other, this happiness that caused them to jump for joy. Upon seeing that auspicious sign, this was their feeling. When we are together with good people, with people advanced in spiritual practice, in our hearts we will feel very joyful and at ease. We will feel very fortunate. The principle is the same. This light was the principles, and the reason that this light shone was because someone had accumulated [these practices]. This is why the light shone, why they were very happy and jumped for joy.
 
The next passage says, “They immediately went to visit one another to discuss this matter.” The light was actually very gentle, very harmonious. It was that kind of light. So, everyone felt great joy and came together to discuss it.
 
“They immediately went to visit one another to discuss this matter. ‘What are the causes and conditions behind all our palaces having such a radiant light?’ “Then, from amidst that assembly, a Great Brahma King named Sikhin spoke in verse for those in the Brahma heavens.”
 
The name of this Brahma king was Sikhin. The Brahma king from the south was Wondrous Dharma. This one was called Brahma King Sikhin. Now they were in this place. The earlier Brahma kings asked this question, and now those at this place did the same. Astonished at the light, Brahma King Sikhin “gathered them together to discuss and inquire.” He gathered all the Brahma kings together to discuss where the light was coming from. They all inquired amongst themselves.
 
They immediately went to visit one another to discuss this matter. What are the causes and conditions behind all our palaces having such a radiant light?: They sought the source of this auspicious sign of radiance. Therefore, they discussed this matter together.
 
Why have the palaces all become illuminated like this? “They sought the source of this auspicious sign of radiance. Therefore, they discussed this matter together.” All came together to consider it. These principles inspire in us these feelings of joy. It is so gentle, almost as if of a gathering of Bodhisattvas. It seems like a great spiritual practitioner is giving off a gentle radiance. Where is it actually coming from? What kind of person has attained Buddhahood? It must be the radiance form one who has long practiced the Bodhisattva-path and attained Buddhahood. In the past they asked, “Has a Virtuous One been born in heaven or is it a Buddha?” Here they are not saying that a Virtuous One had been born in heaven. Here they are asking, “It is a Bodhisattva, one who has walked the Bodhisattva-path for a long time, who has now attained Buddhahood?”    This is what Great Brahma King Sikhin believed.
 
So, “Then, amidst that assembly was a Great Brahma King named Sikhin. This is the king of the Great Brahma Heaven. Due to his practice of Samadhi, he transformed his mind of many desires into the fires of wisdom, hence the name Sikhin (fire).”
 
He had great wisdom. Previously there was Great Compassion and Wondrous Dharma, now there was also Wisdom. Moreover, in the very beginning, from the east, there was one called Saving All. With these four Brahma kings [as representatives], loving-kindness, compassion, joy and equanimity were already there in that place. “Equanimity” is wisdom. Having let go of all desires, having let go of all afflictions and ignorance, nothing remained. So, his mind was always in Samadhi. As he engaged in spiritual practice, he was in Samadhi. This was Great Brahma King Sikhin. He had completely transformed and eliminated all his desires, had let go of them.
 
So, “His mind [of many desires became] the fires of wisdom.” Wisdom is a kind of radiance. Fire means radiance, “hence the name Sikhin (fire).” “Sikhin” [also] means “topknot.” This Brahma king “originally cultivated the Samadhi of flaming light.” In his past spiritual practice, he cultivated the Samadhi of flaming light. Visualizing fire, visualizing radiance and so on, was how he entered Samadhi. Of course, he had done this in his past lives; he continually practiced the path of radiance. So, he had cultivated the supreme good deeds, upheld the supreme precepts and practiced the Bodhisattva-path in the human realm as well. This is why he had been reborn in heaven, in the Brahma Heaven in particular. So, he was called Sikhin.
 
This king originally cultivated the Samadhi of flaming light. He has eliminated the delusion of the desire realm.” He had totally eliminated the delusions of the desire realm “and is named for this virtue.”
 
By engaging in this kind of spiritual practice, He cultivated the unsurpassed, supreme good deeds and upheld the supreme precepts. We spoke of this yesterday, how by continually serving others, one becomes replete in the Ten Good Deeds and can be reborn in the Brahma heavens. He eliminated all unenlightened desires, but he still had the slightest traces of dust-like delusions. So, he had practiced the Bodhisatta-path, but he had still been reborn in the Brahma heavens to enjoy heavenly blessings. This is Brahma King Sikhin.
 
Brahma King Sikhin was the heavenly lord of the form realm. He often expounded to heavenly beings the Dharma of renouncing desires. When all Buddhas manifest in the world, he is also the lord who requests the Dharma-wheel. He spoke in verse for those in the Brahma heavens.
 
“[He is] the heavenly lord of the form realm.” As the heavenly lord of the form realm, where there is form but no desire, he enjoys many blessings. But though his mind was amidst these blessings, he did not give rise to desires. He often expounded to heavenly beings the Dharma of renouncing desires; he taught them to renounce desires, how to transcend desires. He understood these principles very well. “When all Buddhas manifest in the world,” he asked Them to turn the Dharma-wheel. He would arrive to request the turning of the Dharma-wheel. He was the main person to entreat the Buddha to turn the Dharma-wheel. When Great Unhindered Wisdom Superior Buddha remained silent, he was the main person to entreat Him to turn the Dharma-wheel. So, “He spoke in verse for those in the Brahma heavens.” The main person to request the turning of the Dharma-wheel had appeared.
 
Now, with the following passages, the lords who requested the Dharma had arrived, meaning that the Brahma kings from all ten directions had all gathered there. All had arrived and paid respects in the same way. All had arrived. Then the next passages talk about how they requested the teachings. The Buddha was waiting for the right opportunity, so He had consented silently until now, when Great Brahma King Sikhin, the lord of the form realm, had arrived. So, we should know that the Buddha-dharma is always unmoving. Within everyone’s pure intrinsic nature, the principles inherently exist in everyone, in our innate enlightenment of True Suchness. The inherent wisdom of True Suchness is something everyone has. The principles, no matter how far [they seem], are here right now. Therefore, as we listen to the Dharma, let us always be mindful.
 

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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20170222《靜思妙蓮華》十方梵王請轉法輪(第1029集) (法華經•化城喻品第七)
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