⊙「演說甚深微妙偈，遊戲澡浴法清池。」《無量義經德行品第一》
⊙法之至妙謂之深，深之極謂之甚。
⊙菩薩以法而自喜樂也。菩薩常所遊戲勝妙法樂，不染世間諸欲境界。
⊙「世尊既讚歎，令妙光歡喜，說是法華經，滿六十小劫。」《法華經序品第一》
⊙「不起於此座，所說上妙法，是妙光法師，悉皆能受持。」《法華經序品第一》
⊙「受持」：聞此一乘妙法，領之以為境，為境界受持；復因信解，以證於自心，為自性受持。由能受故能持也。
【證嚴上人開示】
每天「晨語」開頭都向大家說，心，心是否有照顧好？這是我們修行者人人的本分事。心若顧得好，我們這條道路，菩提大道就沒有偏差了，所以我們要好好照顧好這一念心。
學佛，自覺、覺他，才能覺行圓滿。學，在我們的心能知，知法之後，應該要再宣揚，讓別人也能知道，所以必定要演說。在《無量義經》這段(經)文如此說：「演說甚深微妙偈，遊戲澡浴法清池」。
演說甚深微妙偈
遊戲澡浴法清池
《無量義經德行品第一》
這段(經文)的意思，就是要告訴我們，法實在是很深、很廣，深又廣，它是無量無邊。深，實在是到底有多深呢？廣，是包含到多大的範圍？無法去測量。所以，就形容為「妙謂之深」；深之最極，就叫做「甚」。
法之至妙謂之深
深之極謂之甚
多深？不知道。就是最極妙的時候，無法形容，那就是「甚深」，就是很深，這是一種的形容。其實，宇宙乾坤無不都是包含在一個「法」字。所以光是一個「法」字，要如何去描述，它的廣、它的深、它的大，無法描述，所以就「甚深」。深之最極，就是叫做「甚」。所以說來，佛法之廣大無邊深奧，就用「甚深」二字來形容。
尤其是微妙。「微」就是極小、極小；微細到無法形容，這叫做「妙」。所以，佛法在宇宙，或者是乾坤、萬物，都無法用測量的方式，只能用我們心靈的感覺，所以稱為甚微妙。這個法我們若感覺得到、體會得到，那種的感覺，真正是甚深微妙的佛法。
菩薩以法
而自喜樂也
菩薩常所遊戲
勝妙法樂
不染世間諸欲境界
「菩薩以法而自喜樂」。所以大家很歡喜得到這個法，實在是很歡喜，無法形容，所以，人人那分的歡喜，就稱為「遊戲」，就是心很快樂，沒有什麼束縛。那種得到微妙的法，甚深微妙法，使我們的心不受束縛，這叫做解脫，解脫、遊戲。
前面我們也說過了，菩薩遊戲人間，他的遊戲就是能了解人生疾苦。佛陀說「苦諦」的道理，菩薩都了解，不只是了解「苦諦」的道理，還能了解如何脫苦、離苦，能得到「心無罣礙，無罣礙故」，那種解脫的境界。
所以「菩薩以法而自喜樂」，他在救濟人也是很快樂，不受世間一切的諸欲所牽引，他不會受它所束縛，所以他很逍遙自在，這叫做菩薩。菩薩就是有得到那樣的法，甚深微妙的法，所以自喜樂。
「菩薩常所遊戲，勝妙法樂」，這就是菩薩心靈的境界。因為他沒有被染著，沒有染著世間諸欲的境界，如此稱為「遊戲」。所以說來，「以法而自喜樂」，用法來喜樂，這就是菩薩的境界。
其實，過去記得曾講過，那種的喜樂，有一段故事。阿育王的時代，阿育王他在印度，到阿育王這個時代，是印度最黃金時代，他以法治世，以佛法來統理他的那個國土，所以那個國土人人互相尊重，尤其是敬仰三寶，這就是阿育王的時代。
他那時候，他若是看到出家人，就很恭敬頂禮膜拜。這是表示對佛、對法、對僧的尊敬。所以有一回，他和他的大臣出巡時，看到一位小沙彌，長得很清淨、可愛，他從內心起了那分非常尊敬，很想膜拜他。不過，身邊跟了這麼多的大臣，感覺他的尊嚴向一個小孩，出家的小沙彌敬禮，實在是放不下他的身段。不過在他內心，就是很衝動。
所以他就把小沙彌帶到無人的地方，他就一個距離，向小沙彌頂禮膜拜。
他說：「小沙彌，我今天看到你，我很歡喜，我很尊敬你，所以我對你頂禮膜拜。不過，這是你和我的事情，你不要告訴大家，說今日我阿育王對你小沙彌頂禮。」
這小沙彌聽了，他看到地上一瓶罐子，他轉個身鑽進罐子裡，變成一丁點的小孩在罐子裡。這個孩子在罐子裡逍遙自在，又是轉個身，又(站)在阿育王的面前。
阿育王整個愣住了，「你怎麼有這個本領啊！」
小沙彌就向阿育王說：「大王，我告訴你，我只讓你看見，別人都不知道。你今天看到我鑽進罐子裡，你不要向別人說，這是彼此的祕密。」
阿育王那時自己內心很震撼，「是啊！世間的事情有很多不能輕視，我怎麼能輕視一位小沙彌呢？」所以自己感覺很慚愧，又是懺悔，「我學佛、聽法，我為何還不能打破我相？真的是懺悔。」
這個故事聽起來很有趣，這也就是透徹佛法，這也是一種遊戲，彼此之間互相的遊戲。何況學佛，行於菩薩道，我們必定以法、用法歡喜在我們內心，世間不論何種形象，我們都要用不受束縛的心境，認真面對周圍的境界。
認真，就是是非分清楚，這叫做認真。我們學佛本來就要很認真，尤其是在這個大時代，更需要明大是非。大是非，要從無明跳脫出來，才能得到智慧，才能分別是對、是錯。對的事情，我們可以去做，心就會很歡喜。常常就是做對的事情，所以這就是最歡喜，也就是菩薩所遊戲的境界。所以我們學佛，也要學會如何能(到達)這美妙的境界。
所以《法華經》，前面我們已經說過了，日月燈明佛讚歎妙光菩薩，說：「我的心，你最明白。」那就是體佛本懷。佛陀的心懷就是微妙法，妙光菩薩能體會，所以日月燈明佛就很歡喜的讚歎。所以這段(經)文說：「世尊既讚歎，令妙光歡喜，說是法華經，滿六十小劫」。
世尊既讚歎
令妙光歡喜
說是法華經
滿六十小劫
《法華經序品第一》
六十小劫到底是多久？常常都是這樣告訴大家，人壽八萬，一百年減一歲，一直到人壽十歲；自十歲又再一百年增一歲，一直到人壽八萬歲。如此一增一減，為「一小劫」。這樣的時間到底多長？真的是很長的時間。「一小劫」都無法去算計，何況六十小劫！
六十小劫的時間，那就很長了。所以在六十小劫，這麼長久的時間，「不起於此座」，一直沒有離開那個地方，「所說上妙法，是妙光法師，悉皆能受持」。
不起於此座
所說上妙法
是妙光法師
悉皆能受持
《法華經序品第一》
這一切全都是在(描述)，一種心靈境界，所有學佛者在佛前，那個心態的感受與見解。佛在定中，有的人會感覺，怎麼那麼久，其實，對佛來說實在是很短的時間。同樣在一個時間內，長短，無法去測量，所以用劫來形容。
所以，「不起於此座」，沒有離開那裡，悠遊在佛的境界，一點都不受束縛，不受時間的限制，所以不論你感覺多長，在佛的境界就是很短暫。「所說上妙法，是妙光法師，悉皆能受持」。所說的是上妙的法，在這境界裡那麼多人，就是只有妙光法師，他全都能了解，還能受持。
「受持」：
聞此一乘妙法
領之以為境
為境界受持
復因信解
以證於自心
為自性受持
由能受
故能持也
這個受持有二項：一項是外面的境界，一項是內心的境界。對外的受持，就是「聞此一乘妙法領之為境，為境界受持」。那就是佛所說法，菩薩能體會入心’了解，知道這是一乘的妙法，這就是境界的受。接受外面，佛陀所說法的聲音入心來，能受持，這就是外面的境界。
再另外，「復因信解以證於自心，為自性受持」。佛所說法，我們從內心恭敬、尊重、信解。不只是信，還能了解，最重要的就是證入我們的心。
這個法，真正體悟、刻在我們的心版裡，如此是「證」。我們能證實這個法，與我的心互相契合，這叫做「證於自心，為自性受持」，已經將法變成了我自己的自性，我都了解了。
所謂「聞一知十」，或者是「聞一解千」，只是聞一項的道理，天下宇宙的真理，都能通徹了解，這就是「證」。證入我們的自心，這叫做「自性受持」。「由能受，故能持。」你懂得去接受，所以我們才能堅持。
所以說來，學佛，我們必定從外境接受，入我們的內心，真正將法與心契合，變成了我們自覺自悟。聞一，我們能知十，或者是知百、知千；只是一個法，能引起我們無量數的覺悟，這才是真正的受持。
所以，世尊已經讚歎了妙光法師。所以妙光菩薩很歡喜，知道佛所說的法，是包含著很多甚深微妙的法。所以在這時間，長短，在佛的境界，能一下子的時間包含很多的法。若是不了解的人，感覺這麼久，到底是說什麼法？用很長的時間也是無法體悟。若是能覺悟，在剎那間接受一個法，就能通徹宇宙萬物的真理。
所以，我們菩薩遊戲，應該要好好體會這人間的境界，人間的法，教法，我們要用心奉持。
好吧！總而言之，學佛，真正要時時多用心。甚深微妙的法，也就要用歡喜無束縛的心，好好當作是遊戲，如此就很快樂。學法是要學得法喜充滿，不要學得滿心煩惱。請大家要時時多用心。
Explanations by Master Cheng-Yan
Subject: Play Effortlessly with Wondrous Dharma-joy (菩薩遊戲勝妙法樂)
Date: November. 04, 2013
At the start of each day, I ask all of you, “Are you taking good care of your mind?” As spiritual practitioners, this is our fundamental duty. If we are mindful, we will not deviate from this broad Bodhi-path. Thus, we want to take good care of our minds.
As we learn the Buddha’s Way, we must awaken our self and others to have perfect awakened conduct. In learning, our minds can realize [the Dharma]. After we understand the Dharma, we then need to propagate it so that others can realize it as well. Thus, we must proclaim it.
In the Sutra of Infinite Meanings, this passage states, “They pronounce deep, wondrous verses, playing and bathing in the pure pool of Dharma.”
This passage tells us that the Dharma is extremely profound and broad, and its meanings are infinite and boundless. How deep is extremely profound? How vast is the scope of extremely broad? These things are immeasurable.
So, they are described this way: “the most wondrous Dharma is called profound; the most profound is called extremely [profound].”
How profound? We do not know. At its extremely wondrous [state], it is beyond description. At that state, it is very profound. This is one way to describe it. Actually, everything in the universe is contained within one word, “Dharma”. How can we describe its vastness, profundity and greatness? It is beyond description, so we call it extremely profound “the most profound is called extremely [profound]” is called extremely [profound].
So, in describing the Dharma’s vastness, boundlessness and depth, we can use the word “extremely”. As for subtle and wondrous, “subtle” means extremely refined things so small they are indescribable. This is known as wondrous.
Thus, the Buddha-Dharma in the universe, in the macrocosm, in all things, cannot be measured, and can only be felt spiritually, so we call it extremely subtle and wondrous. If we can experience and feel this Dharma, then it is truly extremely profound, subtle and wondrous Dharma.
Because of the Dharma, Bodhisattvas are joyful and happy. Bodhisattvas always play effortlessly in supremely wondrous Dharma-joy. They are not defiled by states of desire.
“Because of the Dharma, Bodhisattvas are joy and happy.” We are joyful when we attain this Dharma. That joy is so great. It is impossible to describe. For us, this kind of joy is described as “playing effortlessly”. In this state, we are very happy and do not have many entanglements. Extremely profound, subtle and wondrous Dharma helps free our minds from entanglements. This is known as liberation, playing effortlessly.
As I discussed previously, Bodhisattvas play effortlessly in this world. Though this playing, they come to understand human suffering. The Buddha taught principles of the truth of suffering. All Bodhisattvas not only understand the principles of the truth of suffering, they also understand how to transcend suffering and achieve [a state in which] “the mind is without hindrances, therefore there are no hindrances this kind of state of liberation.”
So, “because of the Dharma Bodhisattvas are joyful and happy.” As they help others, they are also very happy and will not be entangled by any worldly desires. Bodhisattvas will not be bound by them, so they are free and at ease. Thus they are called Bodhisattvas. Bodhisattvas have attained profound, subtle and wondrous Dharma, so they are very happy.
“Bodhisattvas play effortlessly in supremely wondrous Dharma-joy.” This is every Bodhisattva’s state of mind. Because they are not defiled by worldly desires, they can “play effortlessly,” So, “because of the Dharma, Bodhisattvas are joyful and happy.” Their joy comes from the Dharma. This is the state of Bodhisattvas.
Indeed, in the past I told a story about that kind of joy. It takes place in the time of King Ashoka. King Ashoka was alive during the Goden Agre of India and ruled his country with the Buddha-Dharma. Therefore, his people respected each other and particularly admired the Three Treasures.
During his reign, whenever King Ashoka saw a monastic, he respectfully bowed and prostrated. Thus, he expressed respect for the Buddha, the Dharma and the Sangha.
On one occasion, when he surveyed his kingdom with his ministers, he saw a young novice monk who looked very innocent and adorable. Great respect arose in the king’s heart, and he wanted to prostrate, but there were so many ministers with him he felt that a person of his stature could not humble himself to be to a novice monk. Still, the king had this urge, so he led the novice monk to a place where no one else was around.
Then he stepped back, bowed and prostrated.
“Young monk, when I saw you today. I felt great joy and respect, so I bow and prostrate to you now. But this is just between you and me. Do not tell anyone that today I, King Ashoka, have prostrated to you.” After the novice monk heard this, he noticed a jar on the ground and transformed himself into a tiny child and squeezed into it.
The young child in the jar was free and at ease. Then the monk transformed back again and stood before King Ashoka. The king was stunned.
“How do you have this ability?”
The novice monk told him, “Great King, let me tell you that I’m only showing this to you, no one else knows. Today you saw me squeeze into that jar, but do not tell anyone else. This is our mutual secret.”
King Ashoka was very shocked and said, “Indeed, we cannot overlook anything in this world. How could I have looked down on a novice monk？” He felt very remorseful and repentant. “I follow the Buddha and listen to the Dharma, so why couldn’t I break my attachment to ego？I am truly repentant.”
Listening to this story brings a sense of joy. By thoroughly understanding the Buddha- Dharma, we can develop a sense of effortless play with each other. Moreever, as Buddhist practitioners on the Buddhisattva-path, we must constantly apply the Dharma in our hearts with joy. Regardless of what we encounter, we must have a mindset free of entanglements as，we earnestly deal with our external conditions. By being earnest, we can discern right from wrong. To learn the Buddha’s Way, we must be very earnest. Particularly, in an era like this, we most clearly know right from wrong. By transcending our ignorance, we can attain wisdom and discern right from wrong. When we do the right things, we will feel very joyful. Thus, we will constantly do the right things. This is what [bring us] the greatest joy and is the Bodhisattva-state of playing effortlessly.
As we learn the Buddha’s Way we must also learn to attain this wonderful state. We have discussed the following passage from the Lotus Sutra before Sun-Moom-Lamp Radiant Buddha praised Wondrous Light Bodhisattva by saying.’’ You have the clearest understanding of My mind.’’ This means he realized a Buddha’s original intent. Buddhas harbor subtle and wondrous Dharma. Because Wondrous Light Bodhisattva realized this, Sun-Moon-Lamp Radiant Buddha happily praised him.
As this passage of the sutra states. The World-Honored One, having praised him, and caused Wondrous Light to be joyful, then taught the Lotus Sutra for a full 60 small kalpas.
How long is 60 small kalpas? I often explain it with [the following analogy]. If the [average] human lifespan is 80,000 years and decreases by one year every 100 years until the[the average] lifespan is only 10 years and then increases by one year every 100 years until the [average] lifespan is again 80,000 years, the time it takes for this decrease and increase is known as “one small kalpas.”
How long does this actually take? Truly, a very long time. “One small kaplas” already [feels] incalculable, much less 60 small kalpas. 60 small kalpas is then a very long time.
So, for that long period of time, “He did not rise from seat. He did not leave that place. The supreme and wondrous Dharma He taught was what Dharma-Master Wondrous Light was able to fully accept and practice.”
All of this describes a spiritual state. Buddhist disciples must have this feeling, view and understanding as they observe the Buddha. The Buddha was in Samadhi for what felt like a very long time to some people. Actually, for the Buddha it was a very short time. This span of time was indeterminate; it cannot be described as long or short.
So, we use “kalpa” to describe it. So, “He did not rise from His seat” means. He did not leave that spot. A Buddha’s state is leisurely and free, completely free of entanglements and the limitations of time.
Thus, no matter how long that felt to us, it felt very brief to the Buddha. “The supreme and wondrous Dharma He taught was what Dharma-Master Wondrous Light was able to fully accept and practice.” He taught supreme and wondrous Dharma. In that place with so many people, only Dharma-Master Wondrous Light was able to fully understand, accept and practice it.
To accept and practice: Listening to this wondrous Dharma of One Vehicle we accept and uphold this state. Because we gain faith and understanding again, we realize it in our hearts so our self-nature can accept and practice it. Because we can accept it, we can also practice it.
“Accept and upholding” has two parts. One part relates to external conditions; the other relates to our mental conditions. To externally accept and practice means that “listening to this wondrous Dharma of One Vehicle we accept and uphold this states.” This means when the Buddha teaches, Bodhisattvas comprehend and accept it, and they know this is wondrous Dharma of the One Vehicle.
This is the states [encounter], so they can take the sound of His teachings into their hearts to accept and practice them. These are the external states.
In addition, “because we gain faith and understanding again, we realize it in our hearts so our self-nature can accept and practice it.” When the Buddha teaches, we have respect, admiration, faith, understanding. We not only believe, we can also understand. More importantly, we realize and enter [teachings]. This Dharma, this genuine realization, is carved into our heart. That is what it means to realize something. We can verify that the Dharma resonates with out minds. This is known as “realizing it in our hearts, so our self-nature can accept and practice it.” Then the Dharma will be part of our self-nature, and we have fully understood it.
“To hear thing and know ten things” or “to hear one thing and understand thousands” means to hear one principle and thoroughly understand the true principles of the universe. This is what it means to “realize” something so it enters our minds so “our self-nature can accept and practice it. Because we can accept it, we can also practice it.” We know it well enough to accept it, so we can persist [in our practice].
Thus, as we learn the Buddha’s Way, we must receive it from external conditions and allow it to penetrate our minds. When the Dharma truly resonates with our minds, it becomes part of our realization and awakening. When we hear one thing, we can know ten things, or a hundred or a thousand things. A single teaching can give rise to countless realizations. This is true acceptance and practice.
Therefore, the World-Honored One praises Dharma-Master Wondrous Light, so he was very joyous. He knew that the Buddha’s teachings encompassed extremely profound, subtle and wondrous Dharma. Thus, regardless of the length of time, in the state of the Buddha, within a short period of time, He can convey many teachings. One who did not understand might have thought, “It is taking so long, what Dharma is He trying to teach?” and could not realize it, no matter how long it took. If they could realize a teaching in that instant, they could then thoroughly understand the true principles of all things in the universe. Like Bodhisattvas, we must have a sense of playfulness when striving to understand the phenomena of this world. These are teachings that we must make an effort to practice and uphold.
So, in summary, as we learn the Buddha’s way, we must truly be mindful of extremely profound, subtle and wondrous Dharma. With joyous and unfettered minds, we can treat [everything] as play. This will be to happiness. Learning the Dharma should fill us with Dharma-joy, not afflictions. Everyone, please always be mindful.
No comments:
Post a Comment