⊙身心懶惰，於諸道業不能精進修習，因而惱亂，是名「懈怠隨煩惱」。
⊙「彼佛滅度後，懈怠者汝是，妙光法師者，今則我身是。」《法華經序品第一》
⊙「妙光法師者，今則我身是。我見燈明佛，本光瑞如此」。《法華經序品第一》
⊙文殊菩薩往昔在日月燈明佛所，稱為妙光法師，有八百之弟子，弘通《法華經》。
⊙菩薩修行一切功德行願，作大法師，善能守護如來法藏。
⊙能與大眾而演說法，令諸眾生得大安樂。
*************************************************************************
【證嚴上人開示】
學佛，我們既得人身，又是聞佛法，我們今身不度待何生？好不容易能在六道輪迴茫茫中，在今生此世能得遇佛法。我們這個身體若沒有好好利用現在，身是載道器，我們這個身體能從佛陀所說法，利用我們的身，好好將佛法聽入心、行入法，法在行中；若沒有利用這個身體，要等待何生？我們要知道六道輪迴，這個身體「一失人身，萬劫難再」，佛經中處處都是如此警惕我們——要得人身是不容易。
假使在人間修天福，生天堂沒有佛法，福享盡還是同樣要再墮入人間。在人間迷失又要再造諸多業，未來的業又要生到哪一道去呢？人生是無常，天壽雖然很長，但是也有窮盡之時。何況人生壽命苦短！
大家常常在聽，我常常在說，四天王天的一日，是人壽的五十年。忉利天的一日，人壽是一百年。天壽雖長也同樣有窮盡的時候。所以我們現在此身已經得到了，佛法也已經聽到了，我們不可偏差。
邪道旁教，邪教若是入心，要掙脫、要脫離就很難了，若要離開好像心很惶恐，心定不下來。常常說，我們要「戒定慧」，要持戒，要正思、正見、正念，不可有一點起心動念，所以我們人人要好好顧好這念心。
所以我們修行一定要精進，我們若能心很定、行端正，能這樣我們就會精進，就不會懈怠。我們這輩子若是身心懈怠，那就是於諸道業不能精進修習，就沒辦法了，心已經散了。儘管你有因緣接受了佛法，卻是因為一念心散掉了，懶惰掉了，在佛道上不願意「精」。「精」就是要很純，不可有雜念，這叫做「精」。既要修行就要一心一志。「進」，進就是不退，一心一志向前前進，這是修習正法。
又假使不能精進修習，就會很快引入惱亂，自己的心來惱亂自己，除了惱亂自己也惱亂他人，這樣叫做「懈怠隨煩惱」。
身心懶惰
於諸道業
不能精進修習
因而惱亂
是名懈怠隨煩惱
就是因為懈怠、墮落，所有的煩惱就纏在我們的心、纏在我們的周圍惱亂等等，這實在是很可怕。這煩惱會隨著業來擾亂我們的心。
各位菩薩，既修行，是一個很難得，「百千萬劫難遭遇，我今見聞得受持，願解如來真實義」。「無上甚深微妙法」在我們面前，為什麼我們的心不專，如此來擾亂自己呢？所以大家要好好提高警覺。
這幾天都一直在說「懈怠者汝是」，這是文殊師利菩薩與彌勒菩薩互相在對答，那就是在警惕我們，這樣也用了很長的時間，繞了一大圈，回過頭來還不是直接說「懈怠者汝是，妙光法師者，今則我身是。」
彼佛滅度後
懈怠者汝是
妙光法師者
今則我身是
《法華經序品第一》
那尊佛滅度後，在八百弟子中，其中那位懈怠者就是你。八百弟子應該就是比喻我們「八正道法」。我們在「八正道法」中，我們若是一念偏差，如此很快煩惱就會入我們的心。
「八王子」應該是比喻我們人人的「八識」。八識田中含藏了「八正道法」。你好好「八正道法」能修得好，我們第八識中，我們就是正思、正知、正見、正行、正業、正命等等。希望我們大家要能了解，聽經要很入心。
所以，文殊菩薩就是直指「懈怠者汝是」。說不定在說的就是當場，在《法華經》那個法會上所說的人人，也是有過這樣的懈怠。說不定拉近代一點，就是我們現在的每一個人，你們和我也都曾經有過，也是迷茫、懈怠過。
所以「妙光法師者，今則我身是。我見燈明佛，本光瑞如此」。
妙光法師者
今則我身是
我見燈明佛
本光瑞如此
《法華經序品第一》
文殊菩薩說妙光法師就是我，而這個我又是誰呢？我們自己也要知道「自性三寶」，佛性本具。我們人人還是具有佛性，人人同樣，發一念心能精進，即身即是佛性。所以我們應該要好好把握，我們也能成為文殊菩薩，佛性中人人本具有這條菩薩道路的智慧，法就是如此簡單。
所以在經文中，所說的文殊菩薩回歸於釋迦佛的道場就說：「我過去看到的日月燈明佛，那時也是將要說《法華經》，所以那個道場，從佛的身光發散出去，那個光、那個瑞氣與現在一樣。
我們現在再來了解文殊。「文殊菩薩往昔就是在日月燈明那個時候，名稱叫做妙光法師。有八百弟子，弘通《法華經》。
文殊菩薩往昔
在日月燈明佛所
稱為妙光法師
有八百之弟子
弘通法華
一直在說二萬日月燈明佛。這二萬位的日月燈明佛，我就一直在想，同一尊佛？還是這二萬(位)？每一尊佛是一世，那麼，有二萬世前間成佛，二萬世，時間要多長！很長的時間，無法去計量。二萬的佛數字很大，這要用什麼來解釋？應該是在比喻福、慧。
福不是一生一世能造出來。常常說，佛是三大阿僧祇劫修行才能成。為什麼要用那麼長的時間？時間愈長，事情做愈多，所遇到的人愈多，結好緣。在很多生、很多世，生生世世在行菩薩道，生生世世行菩薩道與眾生結好緣。這種菩薩與眾生的好因緣，一直到最後，因緣圓滿了，自覺、覺他，一切圓滿了，這樣叫做成佛。
所以二萬的數字，我們若用福慧來解釋，要用很長的時間修無量福、無量慧，無數量的福慧結合起來，這樣成佛了。所以，過去的二萬日月燈明佛，就是表示現在的釋迦牟尼佛就像這樣，有那麼多的福慧，量具足，福慧具足。
所在化度的方法無不都是用「八正道」，所以八百弟子比喻「八正道」。特別這八王子也是比喻為「八識」。所以我們大家，在這麼長久的時間來解釋(這段經文)，若能依此去想，就回歸了，回歸回來就是釋迦佛開始要說《法華經》，那個道場的形象就已經能再回來了。
所以八百之弟子，弘通《法華經》。過去的二萬日月燈明佛，最後也是說《法華經》。二萬尊的日月燈明佛滅度之後，妙光菩薩接下來，還是用《法華經》來教化八百弟子與八王子。這《妙法蓮華經》是「佛佛道同」。
所以，菩薩修一切功德行願，作大法師。菩薩，我們都稱為文殊菩薩，但是在這之中又是說妙光法師，也稱為妙光菩薩。其實菩薩是修一切的福慧，最重要的就是要教化眾生，所以叫作大法師。大法師就是功德行願。功德要不斷累積、不斷累積，在累積這個功德是一定要身體力行，沒有身體力行就不能成就一切的功德，所以功德就是要在行中，要勤、要精進，所以是功德行願。
菩薩修行
一切功德行願
作大法師
善能守護如來法藏
功德是我們在修行，行願是你發心要落實，發願要行動，這樣才叫做行願，這樣才能堪稱作大法師。「善能守護如來法藏」，要作一位大法師，就是要懂得守護如來的法藏。如來的法藏是真實理，無偏、無邪，完全是很純真、乾淨的法，所以這是如來的法藏。
「能與大眾而演說法，令諸眾生得大安樂」。
能與大眾
而演說法
令諸眾生
得大安樂
不只是知道，能守護住，還能應用，將這個法如何用在隨機逗教，逗有緣的眾生，他就能接受法，緣若不夠，法也無法施行。
剛才說「二萬」代表福慧雙具，用很長久的時間，不斷累積、不斷結眾生緣。這也就是要與眾生有緣，就要長時間來守護，這就是智慧，智慧守護。守護智慧、運用智慧，能與大眾演說，那這就是福。所以有福與眾生結盡很多的好緣，眾生能接受，所以「能與大眾而演說法」，所以「令諸眾生得大安樂」。若能啟機、受教，自然就心安快樂。
常常說「福從做中得歡喜，慧從善解得自在」。真正能接受到這個法，很甘願去付出，每天都是很歡喜，沒有煩惱、沒有懈怠。煩惱隨著懈怠，懈怠伴隨著煩惱，如此不斷墮落。法若能接受，自然就是這樣付出，行大願，這樣在做，這樣在付出。
這就是我們的心，如何能解悟佛的道理？那就是心要專，專就是善，自然心專善念生，那就是善解，能解佛妙法的真實義。「我今見聞得受持，願解如來真實義」，這就是善解。我們要好好接受佛的教法，好好專心來解佛的真實義，所以這樣就能得大安樂。
各位菩薩，真正一念心能讓我們成佛，一念心也是很容易入魔道，所以修行，正、邪？我們要很用心守護好。「善能守護如來藏」是多麼重要。「能與大眾演說法」，真真正正我們要心正、行正，將我們所感受的法與大家分享，這樣讓大家能得安樂。所以，大家要用心，受持這真實微妙法。請大家多用心。
Explanations by Master Cheng-Yan
Subject: Diligently Cultivate the Mind and Body (身心精進福慧雙具)
Date: November. 25. 2013
We are learning the Buddha’s Way. Since we have attained this body and also listened to His teachings, if we do not transform in this life, when will we? Lost within cyclic existence in the Six Realms, we have finally managed to encounter the Buddha-Dharma in this lifetime. We must make good use of this body right now. The body is a vehicle for spiritual practice. With this body, we can listen to the Buddha’s teaching and allow it to penetrate our minds and actions by putting it into practice. If we do not take advantage of this body now, in which lifetime will we do so? We must know that in the Six Realms, “once human form is lost, it takes kalpas to regain it.” In Buddhist Sutras, many passages caution us that attaining human form is not easy. If we cultivate heavenly blessings in this world and are born in heaven, there is no Dharma there. When those blessings are exhausted, we will fall back into the human realm. Here, we become lost and create more karma, so there will we be reborn in our next lifetime?
Human life is impermanent. Although the heavenly lifespan is very long, in time it too will come to an end. However, human lives are so short and miserable. You often hear me say, “One day in the four heavens of the four heavenly kings is 50 years in human years. One day in Trayastrimsa Heaven is 100 years in human years.” Though a heavenly lifespan is very long, it will still come to an end. As this point, we have all attained this body and listened to the Buddha-Dharma, so we must not go astray.
Once we allow these deviant paths into our hearts, freeing ourselves from them will be difficult, and we will be very anxious about leaving them. We will not be able to calm our minds. I often say that we must practice precepts, Samadhi and wisdom. To uphold precepts, we must have Right Thinking, Right Views and Right Mindfulness without giving rise to even the slightest thought. So, we must all take good care of our minds and diligently engage in spiritual practice. If our minds are still and our actions are proper, we will be diligent and not lax. If in this lifetime, our bodies and minds are lax, we cannot focus and advance in our spiritual cultivation. This is because our minds are already scattered. Though we have the karmic conditions to receive the Buddha-Dharma, because our minds are scattered, we become lazy and unwilling to focus on the path to Buddhahood.
“Focus” means to have a mind that is pure and free of discursive thoughts. This is “focus”. If we engage in spiritual practice, we must dedicate ourselves wholeheartedly. “Advance” means we go forward, and not backward.By wholeheartedly advancing forward, we are practicing the True Dharma.If we cannot diligently study and practice, we will quickly become distressed.Not only will we distress ourselves, we will also distress others.This is “affliction from indolence”.
If we are lazy in body and mind, we cannot focus and advance in our spiritual cultivation and we will become distressed.That is affliction from indolence.
Because we are indolent, we degenerate.All afflictions are entangled in our minds and in everything that surrounds us to create distress.This is truly very frightening.
Afflictions follow karma to disturb our minds.Fellow Bodhisattvas, the [chance for] spiritual practice is precious, “rarely encountered even in billions of kalpas.Today, I can see, hear and accept it, so I vow to understand the Tathagata’s true meaning.”“The unsurpassed, profound, wondrous Dharma” is right in front of us, so why are we troubling ourselves by being unfocused?So, we must all heighten our vigilance.
In these past few days, I have been explaining “the indolent one was you”.
This was said in a dialogue between Manjusri Bodhisattva and Maitreya Bodhisattva.
It is a warning to us.
Although this was long and indirect, in the end, [Manjusri] directly said, “the indolent one was you”.“And, Dharma-Master Wondrous Light was I, now present here”.
After that Buddha entered Parinirvana, among the 800 disciples, the indolent one was you.The 800 disciples are likely a metaphor for the Eightfold Noble Path.If we stray even a little from the Eightfold Noble Path, afflictions will quickly enter our minds.The eight princes are a metaphor for our Eight Consciousnesses, which contain the Eightfold Nobles Path.If we cultivate the Eightfold Noble Path well in the Eight Consciousnesses, we will have Right Thinking, Right Knowledge, Right Views, Right Conduct, Right Action, Right Livelihood, etc.This reminds us that as we listen to the Dharma, it must penetrate our minds.
So, Manjusri Bodhisattva pointedly said, “the indolent one was you”.Perhaps he was referring to everyone at the Lotus Dharma-Assembly, implying htat they have all been indolent.Perhaps, to make this more relevant, he is saying that all of us here right now have also been lost and lax.
“And, Dharma-Master Wondrous Light was I, now present here.”“I saw [Sun-Moon-] Lamp Radiant Buddha; His light and auspicous signs were like these.”
Manjusri Bodhisattva said, “Dharma Master Wondrous Light was I.”Who is this“I” ?
We should know that we all have “Three Treasures in our self-nature”.We intrinsically have Buddha-nature.Each one of us has Buddha-nature, and each one of us has formed the same aspiration.Thus, when we are diligent, our bodies manifest Buddha-nature.So, we should firmly seize [this moment].We can also be like Manjusri Bodhisattva.We all intrinsically have Buddha-nature and the wisdom to follow this Bodisattva-path.The Dharma is really this simple.
So, the sutra states, Manjusri Bodhisattva, when he was at Sakyamuni Buddha’s assembly, said, “In the past, I saw Lamp Radiant Buddha when He was about to expound the Lotus Sutra.In that Dharma-assembly, He radiated light from His body and those rays of light and auspicious signs are the same as [Sakyamuni 's] just now”.
Let us try to understand Manjusri Bodhisattva. In the past, Manjusri Bodhisattva, at the time of Sun-Moon-Lamp Radiant Buddha, was a Dharma Master named Wondrous Light. He had 800 disciples, who spread the Lotus Teachings.
I keep talking about the 20,000 Sun-Moon-Lamp Radiant Buddhas. I keep thinking about whether there is one Buddha or 20,000, whether there is one Buddha or 20,000, each here for a period of time. For 20,000 of Them to successively attain Buddhahood, how long would that take? A very long time. It is incalculable. The number of Buddha,20,000, is very big. How can this be explained?
This is likely a metaphor for blessings and wisdom. Blessings cannot be created in one lifetime. It is often said that Buddhahood can only be attained after three great asankya kalpas of spiritual practice. Why does it take such a long time? The longer the time, the more things they can do, the more people they can meet and create good karmic affinities with. Over many, many lifetimes, they walk the Bodhisattva-path and create good karmic affinities with sentient beings. These good karmic conditions between Bodhisattvas and sentient beings are formed until perfected. When they have awakened themselves and others and perfected everything, they have attained Buddhahood. So, the number 20,000, if we understand it in terms of blessings and wisdom, means we need a very long time to cultivate infinite blessings and infinite wisdom. When these blessings and wisdom come together. Buddhahood is achieved.
By speaking of the past 20,000 Sun-Moon-Lamp Radiant Buddhas, he showed that the present Sakyamuni Buddha is like Them and has ample blessings and wisdom. The methods for transforming beings were based on the Eightfold Noble Path. So, the 800 disciples are a metaphor of the Eightfold Noble Path. In particular, the eight princes are a metaphor for the Eight Consciousnesses. So, we have been explaining this for a very long time. With this as the context, now we can return to discuss how Sakyamuni Buddha was about to expound the Lotus Sutra in that setting. So, these 800 disciples spread the Lotus teachings.
In the past, 20,000 Sun-Moon-Lamp Radiant Buddhas also expounded the Lotus Sutra in the end. After They had all entered Parinirvana, Wondrous Light Bodhisattva continued on to use the Lotus Sutra to teach the 800 disciples and eight princes. The Wondrous Dharma Lotus Flower Sutra is [part of the path shared by all Buddhas] . As Bodhisattvas cultivate actions and vows, they create merits to become great Dharma Masters. We call Manjusri a Bodhisattva. But here, we say Dharma Master Wondrous Light or Wondrous Light Bodhisattva. Indeed, for a Bodhisattva to cultivate blessings and wisdom, most importantly they must teach and transform sentient beings. So, they are called great Dharma Masters.
Great Dharma Masters cultivate merits through actions and vows. They must continually accumulate merits. In accumulating these merits, they must put [the teachings into] practice. Without practice, they will not be able to attain all merits. So, merits come from practice and require earnestness and diligence. This is [the connection] between merits, actions and vows.
Bodhisattvas practice to cultivate all merits, actions and vows. They are great Dharma Masters who skillfully safeguard the Tathagata’s Dharma-treasure.
Merits come from spiritual practice. Actions and vows are the realizations of our aspirations; we must act our vows. This is how we [fulfill] actions and vows; only then can we be great Dharma Master who skillfully safeguard Tathagata’s Dharma-treasure.”
To be great Dharma Masters, we must strive to protect the Tathagata’s Dharma-treasure, the true principles, free of biases and deviations completely pure and clean Dharma. This is the Tathagata’s Dharma-treasure.
“They could proclaim Dharma to the assembly and enable all sentient beings to attain great peace and joy.”
They did not just strive to protect the Dharma, but also to apply it. They taught it according to the capabilities of sentient beings. Those they have a karmic affinity with can accept the Dharma. Without the right karmic conditions, the Dharma cannot be applied. I just said that “20,000” represents having both blessings and wisdom. They continuously accumulated them and created karmic affinities with sentient beings. These karmic affinities must be protected over a long period of time. This is wisdom. By safeguarding and exercising wisdom, “they could proclaim Dharma to the assembly.” This is a blessing.
Thus, with blessings, they can thoroughly create good karmic connections with sentient beings, so they can receive [the teachings]. “They could proclaim Dharma to the assembly enabling all be beings to attain great peace and joy.” If they are inspired and can receive teachings, naturally they will peaceful and joyful.
I often say, “Blessing is the joy gained through doing wisdom is the freedom gained with understanding.” If we truly accept the Dharma and very willingly help others, we will be very joyful every day, free of afflictions and laziness. Afflictions accompany laziness, and laziness accompanies afflictions. This leads us to continuously degenerate.
If we can accept the Dharma, we naturally want to give and to act on great vows. By doing this, by giving in this way, our minds can realize the Buddha’s principles.Our minds must be focused; having focus is [a virtue]. When we are focused, goodness naturally arises. This comes from understanding the true principles of the wondrous Dharma. “Today, I can see, hear and accept it, so I vow to understand the Tathagata’s true meaning.” This is what it means to have understanding. We must work on accepting the Buddha’s Dharma and focus on understanding His true principles. Then we can attain great peace and joy.
Fellow Bodhisattvas, truly our mind can help us attain Buddhahood or cause us to enter an evil path. Thus, as we engage in spiritual practice, we must safeguard our minds well, “Goodness can protect the Tathagata-garbha. That is very important. “To promote the Dharma to all beings, we must have proper thoughts and actions and share the teachings we realize with everyone. This helps everyone attain peace and joy. So, we must make an effort to practice this true, subtle and wondrous Dharma. Everyone, please always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「彼佛滅度後，懈怠者汝是，妙光法師者，今則我身是。」《法華經序品第一》
⊙「妙光法師者，今則我身是。我見燈明佛，本光瑞如此」。《法華經序品第一》
⊙文殊菩薩往昔在日月燈明佛所，稱為妙光法師，有八百之弟子，弘通《法華經》。
⊙菩薩修行一切功德行願，作大法師，善能守護如來法藏。
⊙能與大眾而演說法，令諸眾生得大安樂。
*************************************************************************
【證嚴上人開示】
學佛，我們既得人身，又是聞佛法，我們今身不度待何生？好不容易能在六道輪迴茫茫中，在今生此世能得遇佛法。我們這個身體若沒有好好利用現在，身是載道器，我們這個身體能從佛陀所說法，利用我們的身，好好將佛法聽入心、行入法，法在行中；若沒有利用這個身體，要等待何生？我們要知道六道輪迴，這個身體「一失人身，萬劫難再」，佛經中處處都是如此警惕我們——要得人身是不容易。
假使在人間修天福，生天堂沒有佛法，福享盡還是同樣要再墮入人間。在人間迷失又要再造諸多業，未來的業又要生到哪一道去呢？人生是無常，天壽雖然很長，但是也有窮盡之時。何況人生壽命苦短！
大家常常在聽，我常常在說，四天王天的一日，是人壽的五十年。忉利天的一日，人壽是一百年。天壽雖長也同樣有窮盡的時候。所以我們現在此身已經得到了，佛法也已經聽到了，我們不可偏差。
邪道旁教，邪教若是入心，要掙脫、要脫離就很難了，若要離開好像心很惶恐，心定不下來。常常說，我們要「戒定慧」，要持戒，要正思、正見、正念，不可有一點起心動念，所以我們人人要好好顧好這念心。
所以我們修行一定要精進，我們若能心很定、行端正，能這樣我們就會精進，就不會懈怠。我們這輩子若是身心懈怠，那就是於諸道業不能精進修習，就沒辦法了，心已經散了。儘管你有因緣接受了佛法，卻是因為一念心散掉了，懶惰掉了，在佛道上不願意「精」。「精」就是要很純，不可有雜念，這叫做「精」。既要修行就要一心一志。「進」，進就是不退，一心一志向前前進，這是修習正法。
又假使不能精進修習，就會很快引入惱亂，自己的心來惱亂自己，除了惱亂自己也惱亂他人，這樣叫做「懈怠隨煩惱」。
身心懶惰
於諸道業
不能精進修習
因而惱亂
是名懈怠隨煩惱
就是因為懈怠、墮落，所有的煩惱就纏在我們的心、纏在我們的周圍惱亂等等，這實在是很可怕。這煩惱會隨著業來擾亂我們的心。
各位菩薩，既修行，是一個很難得，「百千萬劫難遭遇，我今見聞得受持，願解如來真實義」。「無上甚深微妙法」在我們面前，為什麼我們的心不專，如此來擾亂自己呢？所以大家要好好提高警覺。
這幾天都一直在說「懈怠者汝是」，這是文殊師利菩薩與彌勒菩薩互相在對答，那就是在警惕我們，這樣也用了很長的時間，繞了一大圈，回過頭來還不是直接說「懈怠者汝是，妙光法師者，今則我身是。」
彼佛滅度後
懈怠者汝是
妙光法師者
今則我身是
《法華經序品第一》
那尊佛滅度後，在八百弟子中，其中那位懈怠者就是你。八百弟子應該就是比喻我們「八正道法」。我們在「八正道法」中，我們若是一念偏差，如此很快煩惱就會入我們的心。
「八王子」應該是比喻我們人人的「八識」。八識田中含藏了「八正道法」。你好好「八正道法」能修得好，我們第八識中，我們就是正思、正知、正見、正行、正業、正命等等。希望我們大家要能了解，聽經要很入心。
所以，文殊菩薩就是直指「懈怠者汝是」。說不定在說的就是當場，在《法華經》那個法會上所說的人人，也是有過這樣的懈怠。說不定拉近代一點，就是我們現在的每一個人，你們和我也都曾經有過，也是迷茫、懈怠過。
所以「妙光法師者，今則我身是。我見燈明佛，本光瑞如此」。
妙光法師者
今則我身是
我見燈明佛
本光瑞如此
《法華經序品第一》
文殊菩薩說妙光法師就是我，而這個我又是誰呢？我們自己也要知道「自性三寶」，佛性本具。我們人人還是具有佛性，人人同樣，發一念心能精進，即身即是佛性。所以我們應該要好好把握，我們也能成為文殊菩薩，佛性中人人本具有這條菩薩道路的智慧，法就是如此簡單。
所以在經文中，所說的文殊菩薩回歸於釋迦佛的道場就說：「我過去看到的日月燈明佛，那時也是將要說《法華經》，所以那個道場，從佛的身光發散出去，那個光、那個瑞氣與現在一樣。
我們現在再來了解文殊。「文殊菩薩往昔就是在日月燈明那個時候，名稱叫做妙光法師。有八百弟子，弘通《法華經》。
文殊菩薩往昔
在日月燈明佛所
稱為妙光法師
有八百之弟子
弘通法華
一直在說二萬日月燈明佛。這二萬位的日月燈明佛，我就一直在想，同一尊佛？還是這二萬(位)？每一尊佛是一世，那麼，有二萬世前間成佛，二萬世，時間要多長！很長的時間，無法去計量。二萬的佛數字很大，這要用什麼來解釋？應該是在比喻福、慧。
福不是一生一世能造出來。常常說，佛是三大阿僧祇劫修行才能成。為什麼要用那麼長的時間？時間愈長，事情做愈多，所遇到的人愈多，結好緣。在很多生、很多世，生生世世在行菩薩道，生生世世行菩薩道與眾生結好緣。這種菩薩與眾生的好因緣，一直到最後，因緣圓滿了，自覺、覺他，一切圓滿了，這樣叫做成佛。
所以二萬的數字，我們若用福慧來解釋，要用很長的時間修無量福、無量慧，無數量的福慧結合起來，這樣成佛了。所以，過去的二萬日月燈明佛，就是表示現在的釋迦牟尼佛就像這樣，有那麼多的福慧，量具足，福慧具足。
所在化度的方法無不都是用「八正道」，所以八百弟子比喻「八正道」。特別這八王子也是比喻為「八識」。所以我們大家，在這麼長久的時間來解釋(這段經文)，若能依此去想，就回歸了，回歸回來就是釋迦佛開始要說《法華經》，那個道場的形象就已經能再回來了。
所以八百之弟子，弘通《法華經》。過去的二萬日月燈明佛，最後也是說《法華經》。二萬尊的日月燈明佛滅度之後，妙光菩薩接下來，還是用《法華經》來教化八百弟子與八王子。這《妙法蓮華經》是「佛佛道同」。
所以，菩薩修一切功德行願，作大法師。菩薩，我們都稱為文殊菩薩，但是在這之中又是說妙光法師，也稱為妙光菩薩。其實菩薩是修一切的福慧，最重要的就是要教化眾生，所以叫作大法師。大法師就是功德行願。功德要不斷累積、不斷累積，在累積這個功德是一定要身體力行，沒有身體力行就不能成就一切的功德，所以功德就是要在行中，要勤、要精進，所以是功德行願。
菩薩修行
一切功德行願
作大法師
善能守護如來法藏
功德是我們在修行，行願是你發心要落實，發願要行動，這樣才叫做行願，這樣才能堪稱作大法師。「善能守護如來法藏」，要作一位大法師，就是要懂得守護如來的法藏。如來的法藏是真實理，無偏、無邪，完全是很純真、乾淨的法，所以這是如來的法藏。
「能與大眾而演說法，令諸眾生得大安樂」。
能與大眾
而演說法
令諸眾生
得大安樂
不只是知道，能守護住，還能應用，將這個法如何用在隨機逗教，逗有緣的眾生，他就能接受法，緣若不夠，法也無法施行。
剛才說「二萬」代表福慧雙具，用很長久的時間，不斷累積、不斷結眾生緣。這也就是要與眾生有緣，就要長時間來守護，這就是智慧，智慧守護。守護智慧、運用智慧，能與大眾演說，那這就是福。所以有福與眾生結盡很多的好緣，眾生能接受，所以「能與大眾而演說法」，所以「令諸眾生得大安樂」。若能啟機、受教，自然就心安快樂。
常常說「福從做中得歡喜，慧從善解得自在」。真正能接受到這個法，很甘願去付出，每天都是很歡喜，沒有煩惱、沒有懈怠。煩惱隨著懈怠，懈怠伴隨著煩惱，如此不斷墮落。法若能接受，自然就是這樣付出，行大願，這樣在做，這樣在付出。
這就是我們的心，如何能解悟佛的道理？那就是心要專，專就是善，自然心專善念生，那就是善解，能解佛妙法的真實義。「我今見聞得受持，願解如來真實義」，這就是善解。我們要好好接受佛的教法，好好專心來解佛的真實義，所以這樣就能得大安樂。
各位菩薩，真正一念心能讓我們成佛，一念心也是很容易入魔道，所以修行，正、邪？我們要很用心守護好。「善能守護如來藏」是多麼重要。「能與大眾演說法」，真真正正我們要心正、行正，將我們所感受的法與大家分享，這樣讓大家能得安樂。所以，大家要用心，受持這真實微妙法。請大家多用心。
Explanations by Master Cheng-Yan
Subject: Diligently Cultivate the Mind and Body (身心精進福慧雙具)
Date: November. 25. 2013
We are learning the Buddha’s Way. Since we have attained this body and also listened to His teachings, if we do not transform in this life, when will we? Lost within cyclic existence in the Six Realms, we have finally managed to encounter the Buddha-Dharma in this lifetime. We must make good use of this body right now. The body is a vehicle for spiritual practice. With this body, we can listen to the Buddha’s teaching and allow it to penetrate our minds and actions by putting it into practice. If we do not take advantage of this body now, in which lifetime will we do so? We must know that in the Six Realms, “once human form is lost, it takes kalpas to regain it.” In Buddhist Sutras, many passages caution us that attaining human form is not easy. If we cultivate heavenly blessings in this world and are born in heaven, there is no Dharma there. When those blessings are exhausted, we will fall back into the human realm. Here, we become lost and create more karma, so there will we be reborn in our next lifetime?
Human life is impermanent. Although the heavenly lifespan is very long, in time it too will come to an end. However, human lives are so short and miserable. You often hear me say, “One day in the four heavens of the four heavenly kings is 50 years in human years. One day in Trayastrimsa Heaven is 100 years in human years.” Though a heavenly lifespan is very long, it will still come to an end. As this point, we have all attained this body and listened to the Buddha-Dharma, so we must not go astray.
Once we allow these deviant paths into our hearts, freeing ourselves from them will be difficult, and we will be very anxious about leaving them. We will not be able to calm our minds. I often say that we must practice precepts, Samadhi and wisdom. To uphold precepts, we must have Right Thinking, Right Views and Right Mindfulness without giving rise to even the slightest thought. So, we must all take good care of our minds and diligently engage in spiritual practice. If our minds are still and our actions are proper, we will be diligent and not lax. If in this lifetime, our bodies and minds are lax, we cannot focus and advance in our spiritual cultivation. This is because our minds are already scattered. Though we have the karmic conditions to receive the Buddha-Dharma, because our minds are scattered, we become lazy and unwilling to focus on the path to Buddhahood.
“Focus” means to have a mind that is pure and free of discursive thoughts. This is “focus”. If we engage in spiritual practice, we must dedicate ourselves wholeheartedly. “Advance” means we go forward, and not backward.By wholeheartedly advancing forward, we are practicing the True Dharma.If we cannot diligently study and practice, we will quickly become distressed.Not only will we distress ourselves, we will also distress others.This is “affliction from indolence”.
If we are lazy in body and mind, we cannot focus and advance in our spiritual cultivation and we will become distressed.That is affliction from indolence.
Because we are indolent, we degenerate.All afflictions are entangled in our minds and in everything that surrounds us to create distress.This is truly very frightening.
Afflictions follow karma to disturb our minds.Fellow Bodhisattvas, the [chance for] spiritual practice is precious, “rarely encountered even in billions of kalpas.Today, I can see, hear and accept it, so I vow to understand the Tathagata’s true meaning.”“The unsurpassed, profound, wondrous Dharma” is right in front of us, so why are we troubling ourselves by being unfocused?So, we must all heighten our vigilance.
In these past few days, I have been explaining “the indolent one was you”.
This was said in a dialogue between Manjusri Bodhisattva and Maitreya Bodhisattva.
It is a warning to us.
Although this was long and indirect, in the end, [Manjusri] directly said, “the indolent one was you”.“And, Dharma-Master Wondrous Light was I, now present here”.
After that Buddha entered Parinirvana, among the 800 disciples, the indolent one was you.The 800 disciples are likely a metaphor for the Eightfold Noble Path.If we stray even a little from the Eightfold Noble Path, afflictions will quickly enter our minds.The eight princes are a metaphor for our Eight Consciousnesses, which contain the Eightfold Nobles Path.If we cultivate the Eightfold Noble Path well in the Eight Consciousnesses, we will have Right Thinking, Right Knowledge, Right Views, Right Conduct, Right Action, Right Livelihood, etc.This reminds us that as we listen to the Dharma, it must penetrate our minds.
So, Manjusri Bodhisattva pointedly said, “the indolent one was you”.Perhaps he was referring to everyone at the Lotus Dharma-Assembly, implying htat they have all been indolent.Perhaps, to make this more relevant, he is saying that all of us here right now have also been lost and lax.
“And, Dharma-Master Wondrous Light was I, now present here.”“I saw [Sun-Moon-] Lamp Radiant Buddha; His light and auspicous signs were like these.”
Manjusri Bodhisattva said, “Dharma Master Wondrous Light was I.”Who is this“I” ?
We should know that we all have “Three Treasures in our self-nature”.We intrinsically have Buddha-nature.Each one of us has Buddha-nature, and each one of us has formed the same aspiration.Thus, when we are diligent, our bodies manifest Buddha-nature.So, we should firmly seize [this moment].We can also be like Manjusri Bodhisattva.We all intrinsically have Buddha-nature and the wisdom to follow this Bodisattva-path.The Dharma is really this simple.
So, the sutra states, Manjusri Bodhisattva, when he was at Sakyamuni Buddha’s assembly, said, “In the past, I saw Lamp Radiant Buddha when He was about to expound the Lotus Sutra.In that Dharma-assembly, He radiated light from His body and those rays of light and auspicious signs are the same as [Sakyamuni 's] just now”.
Let us try to understand Manjusri Bodhisattva. In the past, Manjusri Bodhisattva, at the time of Sun-Moon-Lamp Radiant Buddha, was a Dharma Master named Wondrous Light. He had 800 disciples, who spread the Lotus Teachings.
I keep talking about the 20,000 Sun-Moon-Lamp Radiant Buddhas. I keep thinking about whether there is one Buddha or 20,000, whether there is one Buddha or 20,000, each here for a period of time. For 20,000 of Them to successively attain Buddhahood, how long would that take? A very long time. It is incalculable. The number of Buddha,20,000, is very big. How can this be explained?
This is likely a metaphor for blessings and wisdom. Blessings cannot be created in one lifetime. It is often said that Buddhahood can only be attained after three great asankya kalpas of spiritual practice. Why does it take such a long time? The longer the time, the more things they can do, the more people they can meet and create good karmic affinities with. Over many, many lifetimes, they walk the Bodhisattva-path and create good karmic affinities with sentient beings. These good karmic conditions between Bodhisattvas and sentient beings are formed until perfected. When they have awakened themselves and others and perfected everything, they have attained Buddhahood. So, the number 20,000, if we understand it in terms of blessings and wisdom, means we need a very long time to cultivate infinite blessings and infinite wisdom. When these blessings and wisdom come together. Buddhahood is achieved.
By speaking of the past 20,000 Sun-Moon-Lamp Radiant Buddhas, he showed that the present Sakyamuni Buddha is like Them and has ample blessings and wisdom. The methods for transforming beings were based on the Eightfold Noble Path. So, the 800 disciples are a metaphor of the Eightfold Noble Path. In particular, the eight princes are a metaphor for the Eight Consciousnesses. So, we have been explaining this for a very long time. With this as the context, now we can return to discuss how Sakyamuni Buddha was about to expound the Lotus Sutra in that setting. So, these 800 disciples spread the Lotus teachings.
In the past, 20,000 Sun-Moon-Lamp Radiant Buddhas also expounded the Lotus Sutra in the end. After They had all entered Parinirvana, Wondrous Light Bodhisattva continued on to use the Lotus Sutra to teach the 800 disciples and eight princes. The Wondrous Dharma Lotus Flower Sutra is [part of the path shared by all Buddhas] . As Bodhisattvas cultivate actions and vows, they create merits to become great Dharma Masters. We call Manjusri a Bodhisattva. But here, we say Dharma Master Wondrous Light or Wondrous Light Bodhisattva. Indeed, for a Bodhisattva to cultivate blessings and wisdom, most importantly they must teach and transform sentient beings. So, they are called great Dharma Masters.
Great Dharma Masters cultivate merits through actions and vows. They must continually accumulate merits. In accumulating these merits, they must put [the teachings into] practice. Without practice, they will not be able to attain all merits. So, merits come from practice and require earnestness and diligence. This is [the connection] between merits, actions and vows.
Bodhisattvas practice to cultivate all merits, actions and vows. They are great Dharma Masters who skillfully safeguard the Tathagata’s Dharma-treasure.
Merits come from spiritual practice. Actions and vows are the realizations of our aspirations; we must act our vows. This is how we [fulfill] actions and vows; only then can we be great Dharma Master who skillfully safeguard Tathagata’s Dharma-treasure.”
To be great Dharma Masters, we must strive to protect the Tathagata’s Dharma-treasure, the true principles, free of biases and deviations completely pure and clean Dharma. This is the Tathagata’s Dharma-treasure.
“They could proclaim Dharma to the assembly and enable all sentient beings to attain great peace and joy.”
They did not just strive to protect the Dharma, but also to apply it. They taught it according to the capabilities of sentient beings. Those they have a karmic affinity with can accept the Dharma. Without the right karmic conditions, the Dharma cannot be applied. I just said that “20,000” represents having both blessings and wisdom. They continuously accumulated them and created karmic affinities with sentient beings. These karmic affinities must be protected over a long period of time. This is wisdom. By safeguarding and exercising wisdom, “they could proclaim Dharma to the assembly.” This is a blessing.
Thus, with blessings, they can thoroughly create good karmic connections with sentient beings, so they can receive [the teachings]. “They could proclaim Dharma to the assembly enabling all be beings to attain great peace and joy.” If they are inspired and can receive teachings, naturally they will peaceful and joyful.
I often say, “Blessing is the joy gained through doing wisdom is the freedom gained with understanding.” If we truly accept the Dharma and very willingly help others, we will be very joyful every day, free of afflictions and laziness. Afflictions accompany laziness, and laziness accompanies afflictions. This leads us to continuously degenerate.
If we can accept the Dharma, we naturally want to give and to act on great vows. By doing this, by giving in this way, our minds can realize the Buddha’s principles.Our minds must be focused; having focus is [a virtue]. When we are focused, goodness naturally arises. This comes from understanding the true principles of the wondrous Dharma. “Today, I can see, hear and accept it, so I vow to understand the Tathagata’s true meaning.” This is what it means to have understanding. We must work on accepting the Buddha’s Dharma and focus on understanding His true principles. Then we can attain great peace and joy.
Fellow Bodhisattvas, truly our mind can help us attain Buddhahood or cause us to enter an evil path. Thus, as we engage in spiritual practice, we must safeguard our minds well, “Goodness can protect the Tathagata-garbha. That is very important. “To promote the Dharma to all beings, we must have proper thoughts and actions and share the teachings we realize with everyone. This helps everyone attain peace and joy. So, we must make an effort to practice this true, subtle and wondrous Dharma. Everyone, please always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment