20140827《靜思妙蓮華》無量過去佛（第379集）
⊙「一切諸世尊，皆說一乘道。今此諸大眾，皆應除疑惑，諸佛語無異，唯一無二乘。」《法華經 方便品第二》
⊙「過去無數劫，無量滅度佛，百千萬億種，其數不可量。」《法華經 方便品第二》
⊙過去無數劫：按「阿僧祇」為數之極多。以萬萬為億，萬億為兆計之，「一阿僧祇」凡一千萬萬萬萬萬萬萬萬兆。
⊙人世間時代各異，種氏族群生活習俗不相等，源遠流長，不可以數量，非思量能知，是不可量計！
⊙滅度：言其大患永滅。古譯為入滅息。或云滅度，即滅諸障礙，度脫分段、變易生死苦也。
⊙謂從不可思、不可議、不可說、不可量、非可以言辭、譬喻能解，故言：不可量也。
【證嚴上人開示】
學法，修學佛法要持戒、定、慧，立信、願、行，心得安穩。這是我們每天在修行，時時刻刻顧好這念心，提醒自己是修學法的人，我們應該要用心立志，好好堅持戒、定、慧。
戒，能保護我們的慧命。定，就立定我們的心志，方向準確，沒有毫釐偏差，這就是定。有了戒，有了定，智慧自然就開啟了。我們若有智慧方向，自然我們就能解脫，脫離煩惱、業障。所以修行的過程中，有「五分法身」，應該大家還記得。
你們若在誦《無量義經》，都一定會讀得到，戒、定、慧、解脫、解脫知見，這叫做五分法身。我們要如何成長我們的慧命呢？不能離開此五項。要有戒，要有定，要有智慧，才能解脫，解脫了煩惱才能接近佛的知見，這叫做五分法身。這就是慧命成長，必定要立信、願、行。
最近從中部開始，一年一度的「歲末祝福」。這次的「歲末祝福」，所呈現出來的那種，周圍很有道氣，全都人人經藏演繹，體解大道，「守之不動，億百千劫」。無論是於醫療，醫療的大醫王，醫師人人都是那麼虔誠，從大林(慈院)開始。
大林慈院的醫師有四十位，院長、副院長、各科室的主任，來引領著同仁、醫師。男眾都是「東渡行願」演繹，這艘「法船」非常莊嚴，非常的整齊。「東渡行願」演繹，看來的力量，那種整齊，同舟共渡，那分的魄力真的是令人很震撼。還有將近三十位的白衣大士，護理他們「問緣」演繹，這都是鑑真和尚，從大陸要到日本去，這段非常艱難的過程。
鑑真和尚他修學佛法，就是那麼堅定的心，這種傳法的精神是多麼堅定。他本人受持戒、定、慧，因為他去日本就是傳戒、傳法，所以戒、定、慧很堅定。甚至他立信、願、行，就是心不變，無論多麼辛苦，冒著生命的危險，一次再一次，不斷就是經歷了，那種艱難危險，還是一樣，好幾年的時間，關關的困難他就是不退道心。雖然碰到了困難，又再養成那分道心；再一次的困難，加強信心；再一次的困難，加強福慧，智慧、毅力。還是以安穩的心情，不受周圍的險難影響他的道心、戒定慧的願行，所以心永遠都是在心得安穩中。
這種的精神用於醫療，從院長、副院長、各科室的主任，來引領著不同科的醫師，一次一次彩排，很辛苦！要排練到人人能與曲的韻律，詞，都能於舉手動足、態度、眼神都能統合為一，這是多麼不容易啊！排練，在練習中能去體會到，鑑真和尚那念東渡的決心，那分守志不動的精神理念。所以，他們要將這種東渡的精神，守志不動的觀念，他們要學來於醫療的環境中。這是我去的時候，他們這樣與我分享。
甚至互相讚歎，說某某醫師，那種堅定意志，很辛苦，但是無論是腳痛、腰椎痠痛、破皮、起水泡、流血等等，他們就是一心堅定。其中有一位，史醫師（史先壽），也是主任，因為他本人身體，就有這種退化性的關節炎，這種退化性關節炎，年齡到六十歲了，他是一位從美國回來的醫師，他也是堅定他的心，同大家一起在排練。他說痛、痛，但是還是堅定，說買六包止痛藥布，不斷，一直換、一直貼；這在排練的過程中，雖然痛，他還是「守之不動」。這是大家在分享，這位史醫師主任，他這種的堅定。
陳副院長他就說，他說經過這次的訓練之後，他更加了解這種排練的，「勞其筋骨」，雖然痛徹骨髓，他覺得，這不就是這種用生命投入生命中去搶救生命，重重的困難，也是要用此心，守志不動的，來守護生命、守護愛的目標。這是陳金城副院長他的心得。
賴院長（賴寧生）呢？就說：現在才知道，愈是透徹了解，經過了這場的演練。一段不短的時間，要讓這艘船能整齊有力，安渡過汪洋——眾生煩惱海，必定要經過了人人合心和齊。醫護同仁、全院各科室，人人會合整齊的力量，才能將生命照顧得好。
這種因為他們排練用心入法，體悟了，守志不動的精神理念，法能入心，原來是那麼能堅持著，慧命要如何成長，如何堅持人間的困難，如何去克服。心只要入法，心中有法，行中有法，法入身心，能夠克服一切。感動啊！
為了要「入經藏」，這種合和互協，真是不容易！看到人人的道心、道氣很旺，真是歡喜而感動。所以我們修學法者持戒、定、慧，立信、願、行，心得安穩。這是我們人人學法，應該要有，要堅持。
我們前面已經，《法華經》前面的經文就是說：「一切諸世尊，皆說一乘道。今此諸大眾，皆應除疑惑，諸佛語無異，唯一無二乘。」
一切諸世尊
皆說一乘道
今此諸大眾
皆應除疑惑
諸佛語無異
唯一無二乘
《法華經 方便品第二》
接下來這段經文就再說：「過去無數劫，無量滅度佛，百千萬億種，其數無有量。」
過去無數劫
無量滅度佛
百千萬億種
其數不可量
《法華經 方便品第二》
「過去無數劫」，這個無數劫，大家知道「劫」就是劫波，意思就是長時間。
過去無數劫：
按阿僧祇
為數之極多
以萬萬為億
萬億為兆計之
一阿僧祇凡一千萬
萬萬萬萬萬萬萬兆
人世間時代各異
種氏族群生活習俗
不相等
源遠流長
不可以數量
非思量能知
是不可量計
阿僧祇劫就是很長、很長，多少數字的時間？我們昨天說，源遠流長，無窮盡的源頭，也無窮盡的未來，真的是很長。這種「以萬萬為億，萬億為兆」來計算。其實即便是兆也無法去計算。或者是一阿僧祇劫就一千，光是「阿僧祇劫」就是「一千萬萬萬萬萬萬萬萬兆」，這種這麼多。這是無法去計算的時間，叫做劫，劫波、阿僧祇劫。所以，我們不必如何去算，就知道很長、很長，非言語能描述的長時間。
所以，人世間這個時代各異。這麼長的世間，無法去數計的長時間，人在世間。世間的「世」就是時間的意思，「間」就是空間。在這個大宇宙的時間、空間，這個時代，到底變遷多少的經過？那個時間，人類代代相傳一直到現在，時代已經變遷了。各異，變遷了。這麼長久的時間、空間，人世變動，再加上了種姓、族群，生活習俗不同。
我們就是光說一個小小的臺灣，有河洛人，有客家人，有原住民，他們各人的生活習俗都不同，所以這種不同習俗，也是源遠流長。我們的祖光，河洛人祖先的生活習俗，客家有客家人的習俗，看如果是在農曆過年，就個人不同。還有全球不同的人種、宗教等等，全都是一直延續下去。
「非思量能知」，真的是很多的人類種姓，他的習俗，從舊的又有新的，新的又一直流傳，又再變舊，舊又再有新的。這種很豐沛的時代，像這樣不可以數量，非思量能知道，無法去算的習俗、人種、時代、空間等等，是不可量計，無法以量去計算。到底時間多久，空間多大，種姓、種族、族群不同的生活習慣，民俗不同，很多很多。
所以「無量滅度佛」，意思就是表示，很長久時間一直(到)現在。佛陀的生活在人間，與人類一樣生、老、病、死。生在人間要來引領眾生，正確的方向，同樣與人一樣有歲月凋零，最後也是滅度。所以，生滅中，在此「有為法」，因緣有為法中如此生滅。時間長、空間大等等，無法去計算的「無量滅度佛」，真的有生有滅，有生就有滅，所以不知道多少佛出現於人間，這些佛也是已經入滅了。
滅度：
言其大患永滅
古譯為入滅息
「滅度」就是「大患永滅」。對覺悟者而言，這些煩惱都去除了，微妙道理完全都是智慧，回歸到如來的本性，從如來的法身，來應人間所需要來說法。所以他是用人間法，與人間一樣。其實，佛已經沒有生死，已經是脫離生死，為了一大事因緣，所以他要示相與人間一樣，所以就稱為「滅度」。其實諸佛已經熄滅了煩惱，就沒有生滅的大患。
過去常常說，人有大患就是因為我們有這個身體，有這個身體有感受，所以會感到苦。所以說來，「滅度」就是大患永滅。諸佛本來就沒有生死之大患，只是為了要教化眾生，現相人間，所以他說「大患永滅」；也叫做「滅熄」，滅熄掉了煩惱。「或云滅度」，或者是稱為「滅度」，就是「滅諸障礙，度脫分段、變易生死之苦」。
或云滅度
即滅諸障礙
度脫分段、
變易生死苦也
過去已經告訴過大家「分段生死」，就如小乘（根性）與凡夫，就是有分段生死，一段、一段。像我們這段的人生，我們人人從小到大，上了年齡，最後的一段，結束，這叫做「分段生死」。
「變易生死」呢？已經了解道理，不過，還有少分的煩惱未盡。就如阿羅漢、辟支佛等，他們還有「變易生死」，還有微分煩惱未盡。
所以「百千萬億種，其數不可量」，也就是說諸佛來人間無數，生滅於人間。從人間看來，有佛陀出世，有佛陀滅度，其實對佛、覺悟者沒有生滅。不過世間法，就是說無數的佛來人間，已經是很多很多，「過去無數劫，無量滅度佛」，很多。多到什麼程度？「百千萬億種」，在不同的種族中出生。
這是長久以來，不一定在印度，不一定在中國，不一定在美國，不一定在哪個地方。不一定，不一定的種族中，也是一樣有佛出生。總而言之，人人都是本具佛性，不在種族分別，所以他說「百千萬億種」，在不一定的種族中出生、修行、覺悟、教化眾生，這是百千萬種。
「其數不可量」，那個數字無法去思量到底有多少。這是在長時間的過程，有這麼多佛，在不同的種族出生，不同習俗中來教化眾生。所以這是不可思議，不可思、不可議、不可說、不可量，非可以言辭、譬喻能解，所以叫做不可量，「其數不可量」，很多、很多。
謂從不可思、
不可議、
不可說、
不可量、
非可以言辭、
譬喻能解
故言：不可量也
所以，我們學佛，必定要用這分最虔誠的心，修學佛法必定要持戒、定、慧，立信、願、行，同時心得安穩。我們若有信、願、行，我們的心才能安穩，道心堅定。
各位學佛者，請大家心向佛，將外面我們身外的佛，回入本心的清淨如來地。若能如此，我們向前精進，方向無差錯，那就是要看人人，是否有多用心。
Explanations by Master Cheng-Yan
Subject: Countless Buddhas of the Past (無量過去佛)
Date: August. 27. 2014
In learning the Buddha’s Way, we must practice precepts, Samadhi and wisdom. By establishing faith, vows and practices, our minds can be at peace. In our daily spiritual practice, we must always take good care of our minds and remind ourselves we are Buddhist practitioners. Thus, we must be mindful and make a vow to steadfastly practice precepts, Samadhi and wisdom. Precepts can protect our wisdom-life. Samadhi can solidify our vows. If we aim ourselves in the right direction and do not deviate at all, we are in Samadhi. Once we can practice precepts and Samadhi, we will naturally develop wisdom. If we can head in the direction of our wisdom, we can naturally liberate ourselves and be free from afflictions and the obstructions of karma.
So, as we engage in spiritual practice, we need to develop the Fivefold Dharmakaya. You should still remember what this is. When we recite the Sutra of Infinite Meanings, we always read about precepts, Samadhi, wisdom, liberation and liberated views and knowledge. This is the Fivefold Dharmakaya. How can we develop our wisdom-life? We must utilize these five things. We must practice precepts, Samadhi and wisdom in order to attain liberation. Only after being liberated from afflictions can we draw near the Buddha’s knowledge and views. This is the Fivefold Dharmakaya. This is how our wisdom-life develops. So, we must establish faith, vows and practices.
Recently, in central Taiwan, we started our series of annual Year-End Blessings. At this Year-End Blessing, there was an air of spiritual refinement. Everyone joined the musical adaption of the sutras to profoundly understand the Great Path and “remain unwavering for countless eons.” [All the participants,] even the medical staff, including the doctors, demonstrated this great reverence. From Dalin Tzu Chi hospital, 40 doctors participated in the event. The superintendent, vice superintendent and the heads of the various departments led the staff and doctors in this performance. The men performed “From Vow to Action”. The “Dharma-ship” they formed was magnificent and their movements were in perfect unison. Their performance of “From Vow to Action” showed great power and unity as they moved together in their “ship”. The boldness and courage we felt from them was truly astounding. In addition, there were nearly 30 nurses who performed “Questioning Karmic Connections.” These songs are all from the musical about Venerable Master Jian Zhen’s arduous journey from China to Japan.
Master Jian Zhen had such a strong determination to learn and practice the Buddha-Dharma and his resolve to spread the Dharma was very firm. He personally cultivated precepts, Samadhi and wisdom. His purpose in traveling to Japan was to transmit the precepts and the Dharma, so his [resolve to cultivate] precepts, Samadhi and wisdom was strong. He also maintained his faith, vows and practice, so his mind was unwavering. Regardless of how dangerous this journey was he continued with his efforts, again and again, each time facing dangers and difficulties. He kept this up for many years; these challenges never weakened his spiritual aspirations. In the face of these difficulties, he renewed his will to practice.
Every difficulty strengthened his faith.Every difficulty helped him develop his blessings, wisdom and perseverance.With this unwavering mindset, he did not allow the dangers surrounding him to affect his spiritual aspiration and his vow to practice precepts, Samadhi and wisdom.So, his mind was always in a state of peace and stability.This spirit also [guided] our medical staff.The superintendent, assistant superintendent and department heads led doctors from various departments in rehearsing again and again; this was hard work.
They had to practice until all of them could move in unison with the music and lyrics and have the same attitude, the same expression in their eyes.This was incredibly hard!Throughout the rehearsals, they experienced.Master Jian Zhen’s resolve in going to Japan along with his unwavering spirit.Afterwards, they wanted to apply this resolve and unwavering spirit to the way that they practice medicine.When I went to [Central Taiwan], this is what they shared with me.
They even praised each other, telling me such and doctor was determined and worked very hard.Despite foot pain, lumbar pain, skin lesions, blisters, bleeding, etc., they were wholeheartedly determined [to do this].One of them, Dr. Shi, is a department head.He himself is suffering from Osteoarthritis, which is degenerative form of arthritis.He is a 60-year-old doctor who came back from the United States.He was determined to rehearse with everyone else.He said that it had been painful, but he was determined to keep going.He bought six packs of patches for pain relief and kept changing them.During rehearsals, though he was in pain, he “remained unwavering”.Other people shared this story of Dr. Shi’s determination with me.
Asst. Superintendent Chen Jin-cherng said that after these rehearsals, he had a better understanding of the difficulty of this kind of rehearsal.This was very exhausting.Though it was extremely painful for him, he felt that this was the exact mentality required for those who use their life to save others’ lives.No matter how many difficulties doctors face, they must always have this mindset and this unwavering determination to safeguard lives and to remain loving.
This is what Asst. Superintendent Chen learned.
What about Superintendent Lai?He said, “ I now have a deeper and clearer understanding after going through these rehearsals for quite a bit of time.For this boat to sail, in unison and with vigor, across the wide sea of afflictions we must all work together in harmony.Our medical staff from every department of the hospital, all o four colleagues, must work together to take good care of people’s lives.”
As they rehearsed, the Dharma became ingrained in their minds, so they realized the spirit of “remaining unwavering”.When they took the Dharma to heart, they were able to really remain steadfast.How do we develop our wisdom-life?How do we overcome the difficulties we face in this world?As long as we take the Dharma into our hearts and manifest it in our actions, with Dharma in our hearts and actions, we can overcome anything.This was so touching!To “enter the sutra-treasury,” they had to work in unity, harmony, mutual love and concerted effort, which is not easy.
After seeing the strength of their spiritual aspirations, I was truly moved and happy.We Buddhist practitioners must practice precepts, Samadhi and wisdom, in order to obtain stability in our minds.These are what we must persist in cultivating in our spiritual practice.
We have previously discussed this passage from the Lotus Sutra, “All the World-Honored Ones teach the One Vehicle Path.Now all those assembled here should resolve all their questions. The teachings of all Buddhas are the same; there is only One Vehicle, not two.”
The next passage states, “Throughout countless kalpas in the past, infinite Buddhas have crossed into extinction. There were billions of different kinds; their number is incalculable.”
“Throughout countless kalpas in the past”. In “throughout countless kalpas”, everybody knows that “kalpa” [is a Sanskrit word] which means a long period of time.
“Throughout countless kalpas in the past: [Countless refers to] asankya, which is a very large number. The thousand times ten thousand is one hundred million. Ten thousand times one hundred million is one trillion. One asankya is like ten million times many tens of thousands of trillions. In the world, each era is unique. The customs of different ethnic groups are not the same. We cannot count how many there have been over a very long time. This is inconceivable. The number is immeasurable.”
Anankya means very, very long. How large is this quantity? As we discussed yesterday, time is a very long [river]. It extends endlessly into the past and endlessly into the future. It is truly very long. “Ten thousand times ten thousand is one hundred million”. “Ten thousand times one hundred million is one trillion”. But we cannot calculate this even in trillions. We cannot say that one asankya kalpa is 1000 [trillion years]. One asankya kalpa alone is like “ten million times. Many tens of thousands of trillions”. This much time seems incalculable. This much time seems incalculable. This is how long an asankya kalpa is. So, even without calculating a number, we know this is an extremely long period of time, one that cannot easily be described.
In this world, each era is unique. For a very long time, an seemingly incalculable number of years, people have lived in this world. The Chinese characters for “world” are those for “time” and for “space”. In the time and space of this universe, across all these eras, how many changes have there been? We are the product of generations of humans carried on up till now. Many eras have passed and the times have changed. Over this very long period of time, in this place, people and matters constantly change. In addition to that, all the various ethnic groups also have different customs.
Take the small island of Taiwan, for example. There are Hokloh, Hakka and indigenous tribes. Each group’s customs are different, and each way of life has a long history. My ancestors, the Hokloh, had their own customs. The Hakka also have their own customs. During the lunar new year, we can see that it is celebrated in many different ways. And across the world, many different ethnicities and religions have been, and will be, passed on. “This is inconceivable”. There are truly so many ethnic groups and each has very old customs, as well as new ones. New customs will then be passed on and become old, then there will be more new ones.
In this time of plentiful customs, we cannot conceive of how many there are. Our minds cannot understand all these customs, ethnicities, era, time and space, etc. The number is immeasurable. We cannot calculate in numbers how much time has passed or how vast space is. Across these clans, ethnicities and tribes, there are so many different ways of life and various different habits.
“Infinite Buddhas have crossed into extinction” means that from a long time ago to the present, the Buddha has lived in this world and, like a normal human, has gone through birth, aging, illness and death. He was born in this world to guide sentient beings in the right direction. He also experienced aging like other humans and eventually He also crossed into extinction. Therefore, [His life] between birth and death is a “conditioned phenomenon”. With causes and conditions, conditioned phenomena will arise and cease.
In the vast expanse of time and space, there is no way to calculate the number of “infinite Buddhas [who] crossed into extinction”, They arise and cease;once They arise,They will cease. So, we do not know how many Buddhas have appeared in this world. Many Buddhas have already crossed into extinction.
“Crossing into extinction” is the “everlasting extinction of the great liability”. In the Enlightened One, all afflictions have already been eliminated and the subtle and wondrous principles that remain in His mind are wisdom. He has returned to His Tathagata-nature and with the Dharmakaya of the Tathagata, He expounded the Dharma in this world according to people’s needs.
So, He gave teachings of worldly Dharma and lived the way humans did. The Buddha actually no longer has to go through birth and death; He has already transcended cyclic existence. However, for His one great cause, He manifested in this world. Even though we say He “crossed into extinction,” all Buddhas have actually already eliminated.Their afflictions and the great liability of cyclic existence.
In the past, we often discussed how people have a great liability because we have a physical body. With a body we have feelings and will feel pain. So “crossing into extinction” means the everlasting extinction of the great liability. No Buddhas [suffer] from the great liability of cyclic existence. They only manifest in this world in order to teach sentient beings. So, when the Buddha says, “everlasting extinction of the great liability,” He also means “entering into cessation,” which is the elimination of all afflictions “Crossing into extinction” also means “eliminating all obstacles and transcending suffering of fragmentary samsara and transformational samsara”.
In the past, I have told all of you about “fragmentary samsara”.The way Small Vehicle practitioners and ordinary people live is one fragment at a time. Each lifetime is a fragment. We go from childhood to adulthood, then old age. Ultimately, this fragment ends. This is called “fragmentary samsara.” “Transformational samsara” is experienced by beings who understand principles but still have small remnants of afflictions. This applies to Arhats and Pratyekabuddhas. They still undergo “transformational samsara” because they have not eliminated all their afflictions. ‘There were billions of different kinds; their number is incalculable.” This is referring to Buddhas Countless numbers of Them have come and manifested birth and death in this world.
From a human perspective, we see Buddhas coming into this world and then crossing into extinction. But actually, to Buddhas, the Enlightened Ones, there is no birth and death However, from the view of worldly phenomena, people have seen countless Buddhas come to this world. “Thoughout countless kalpas in the past, there have been many.” “Buddhas who have crossed into extinction.” How many? “There were billions of different kinds.” They were born in different ethnic groups over a long period of time. They were not necessarily born in India, nor in China, nor in the United State, nor in any specific place, not at all. A Buddha can born in any ethnic group.
In other words, all of us intrinsically have Buddha-nature, regardless of our ethnicity. Therefore, He said, “There were billions of different kinds.” Buddhas can be born in any ethnic group and become enlightened through spiritual practice, then teach and transform sentient beings. So these are the “billions of different kinds.” “Their number is incalculable.” This means we cannot comprehend the size of that number. Over a very long period of time, many Buddhas were born into many ethnic groups, so. They taught and transformed sentient beings according to different customs.
This is truly inconceivable. It cannot be contemplated, cannot be discussed, cannot be said, cannot be measured and cannot be understood through words or analogies. Thus, it is incalculable.
“Their number is incalculable;” it is very great. Therefore, when we learn the Buddha’s Way, we must exercise utmost reverence. We must practice precepts, Samadhi and wisdom and establish faith, vows and practices. By establishing faith, vows and practices, we can be at peace and our spiritual aspiration can be firm Everyone, as Buddhist practitioners, we must orient our minds toward the Buddha. Then from this external Buddha, we can return to the pure Tathagata-state in our minds.
If we can do so, we can diligently move forward without deviating .This depends on whether we can always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「一切諸世尊，皆說一乘道。今此諸大眾，皆應除疑惑，諸佛語無異，唯一無二乘。」《法華經 方便品第二》
⊙「過去無數劫，無量滅度佛，百千萬億種，其數不可量。」《法華經 方便品第二》
⊙過去無數劫：按「阿僧祇」為數之極多。以萬萬為億，萬億為兆計之，「一阿僧祇」凡一千萬萬萬萬萬萬萬萬兆。
⊙人世間時代各異，種氏族群生活習俗不相等，源遠流長，不可以數量，非思量能知，是不可量計！
⊙滅度：言其大患永滅。古譯為入滅息。或云滅度，即滅諸障礙，度脫分段、變易生死苦也。
⊙謂從不可思、不可議、不可說、不可量、非可以言辭、譬喻能解，故言：不可量也。
【證嚴上人開示】
學法，修學佛法要持戒、定、慧，立信、願、行，心得安穩。這是我們每天在修行，時時刻刻顧好這念心，提醒自己是修學法的人，我們應該要用心立志，好好堅持戒、定、慧。
戒，能保護我們的慧命。定，就立定我們的心志，方向準確，沒有毫釐偏差，這就是定。有了戒，有了定，智慧自然就開啟了。我們若有智慧方向，自然我們就能解脫，脫離煩惱、業障。所以修行的過程中，有「五分法身」，應該大家還記得。
你們若在誦《無量義經》，都一定會讀得到，戒、定、慧、解脫、解脫知見，這叫做五分法身。我們要如何成長我們的慧命呢？不能離開此五項。要有戒，要有定，要有智慧，才能解脫，解脫了煩惱才能接近佛的知見，這叫做五分法身。這就是慧命成長，必定要立信、願、行。
最近從中部開始，一年一度的「歲末祝福」。這次的「歲末祝福」，所呈現出來的那種，周圍很有道氣，全都人人經藏演繹，體解大道，「守之不動，億百千劫」。無論是於醫療，醫療的大醫王，醫師人人都是那麼虔誠，從大林(慈院)開始。
大林慈院的醫師有四十位，院長、副院長、各科室的主任，來引領著同仁、醫師。男眾都是「東渡行願」演繹，這艘「法船」非常莊嚴，非常的整齊。「東渡行願」演繹，看來的力量，那種整齊，同舟共渡，那分的魄力真的是令人很震撼。還有將近三十位的白衣大士，護理他們「問緣」演繹，這都是鑑真和尚，從大陸要到日本去，這段非常艱難的過程。
鑑真和尚他修學佛法，就是那麼堅定的心，這種傳法的精神是多麼堅定。他本人受持戒、定、慧，因為他去日本就是傳戒、傳法，所以戒、定、慧很堅定。甚至他立信、願、行，就是心不變，無論多麼辛苦，冒著生命的危險，一次再一次，不斷就是經歷了，那種艱難危險，還是一樣，好幾年的時間，關關的困難他就是不退道心。雖然碰到了困難，又再養成那分道心；再一次的困難，加強信心；再一次的困難，加強福慧，智慧、毅力。還是以安穩的心情，不受周圍的險難影響他的道心、戒定慧的願行，所以心永遠都是在心得安穩中。
這種的精神用於醫療，從院長、副院長、各科室的主任，來引領著不同科的醫師，一次一次彩排，很辛苦！要排練到人人能與曲的韻律，詞，都能於舉手動足、態度、眼神都能統合為一，這是多麼不容易啊！排練，在練習中能去體會到，鑑真和尚那念東渡的決心，那分守志不動的精神理念。所以，他們要將這種東渡的精神，守志不動的觀念，他們要學來於醫療的環境中。這是我去的時候，他們這樣與我分享。
甚至互相讚歎，說某某醫師，那種堅定意志，很辛苦，但是無論是腳痛、腰椎痠痛、破皮、起水泡、流血等等，他們就是一心堅定。其中有一位，史醫師（史先壽），也是主任，因為他本人身體，就有這種退化性的關節炎，這種退化性關節炎，年齡到六十歲了，他是一位從美國回來的醫師，他也是堅定他的心，同大家一起在排練。他說痛、痛，但是還是堅定，說買六包止痛藥布，不斷，一直換、一直貼；這在排練的過程中，雖然痛，他還是「守之不動」。這是大家在分享，這位史醫師主任，他這種的堅定。
陳副院長他就說，他說經過這次的訓練之後，他更加了解這種排練的，「勞其筋骨」，雖然痛徹骨髓，他覺得，這不就是這種用生命投入生命中去搶救生命，重重的困難，也是要用此心，守志不動的，來守護生命、守護愛的目標。這是陳金城副院長他的心得。
賴院長（賴寧生）呢？就說：現在才知道，愈是透徹了解，經過了這場的演練。一段不短的時間，要讓這艘船能整齊有力，安渡過汪洋——眾生煩惱海，必定要經過了人人合心和齊。醫護同仁、全院各科室，人人會合整齊的力量，才能將生命照顧得好。
這種因為他們排練用心入法，體悟了，守志不動的精神理念，法能入心，原來是那麼能堅持著，慧命要如何成長，如何堅持人間的困難，如何去克服。心只要入法，心中有法，行中有法，法入身心，能夠克服一切。感動啊！
為了要「入經藏」，這種合和互協，真是不容易！看到人人的道心、道氣很旺，真是歡喜而感動。所以我們修學法者持戒、定、慧，立信、願、行，心得安穩。這是我們人人學法，應該要有，要堅持。
我們前面已經，《法華經》前面的經文就是說：「一切諸世尊，皆說一乘道。今此諸大眾，皆應除疑惑，諸佛語無異，唯一無二乘。」
一切諸世尊
皆說一乘道
今此諸大眾
皆應除疑惑
諸佛語無異
唯一無二乘
《法華經 方便品第二》
接下來這段經文就再說：「過去無數劫，無量滅度佛，百千萬億種，其數無有量。」
過去無數劫
無量滅度佛
百千萬億種
其數不可量
《法華經 方便品第二》
「過去無數劫」，這個無數劫，大家知道「劫」就是劫波，意思就是長時間。
過去無數劫：
按阿僧祇
為數之極多
以萬萬為億
萬億為兆計之
一阿僧祇凡一千萬
萬萬萬萬萬萬萬兆
人世間時代各異
種氏族群生活習俗
不相等
源遠流長
不可以數量
非思量能知
是不可量計
阿僧祇劫就是很長、很長，多少數字的時間？我們昨天說，源遠流長，無窮盡的源頭，也無窮盡的未來，真的是很長。這種「以萬萬為億，萬億為兆」來計算。其實即便是兆也無法去計算。或者是一阿僧祇劫就一千，光是「阿僧祇劫」就是「一千萬萬萬萬萬萬萬萬兆」，這種這麼多。這是無法去計算的時間，叫做劫，劫波、阿僧祇劫。所以，我們不必如何去算，就知道很長、很長，非言語能描述的長時間。
所以，人世間這個時代各異。這麼長的世間，無法去數計的長時間，人在世間。世間的「世」就是時間的意思，「間」就是空間。在這個大宇宙的時間、空間，這個時代，到底變遷多少的經過？那個時間，人類代代相傳一直到現在，時代已經變遷了。各異，變遷了。這麼長久的時間、空間，人世變動，再加上了種姓、族群，生活習俗不同。
我們就是光說一個小小的臺灣，有河洛人，有客家人，有原住民，他們各人的生活習俗都不同，所以這種不同習俗，也是源遠流長。我們的祖光，河洛人祖先的生活習俗，客家有客家人的習俗，看如果是在農曆過年，就個人不同。還有全球不同的人種、宗教等等，全都是一直延續下去。
「非思量能知」，真的是很多的人類種姓，他的習俗，從舊的又有新的，新的又一直流傳，又再變舊，舊又再有新的。這種很豐沛的時代，像這樣不可以數量，非思量能知道，無法去算的習俗、人種、時代、空間等等，是不可量計，無法以量去計算。到底時間多久，空間多大，種姓、種族、族群不同的生活習慣，民俗不同，很多很多。
所以「無量滅度佛」，意思就是表示，很長久時間一直(到)現在。佛陀的生活在人間，與人類一樣生、老、病、死。生在人間要來引領眾生，正確的方向，同樣與人一樣有歲月凋零，最後也是滅度。所以，生滅中，在此「有為法」，因緣有為法中如此生滅。時間長、空間大等等，無法去計算的「無量滅度佛」，真的有生有滅，有生就有滅，所以不知道多少佛出現於人間，這些佛也是已經入滅了。
滅度：
言其大患永滅
古譯為入滅息
「滅度」就是「大患永滅」。對覺悟者而言，這些煩惱都去除了，微妙道理完全都是智慧，回歸到如來的本性，從如來的法身，來應人間所需要來說法。所以他是用人間法，與人間一樣。其實，佛已經沒有生死，已經是脫離生死，為了一大事因緣，所以他要示相與人間一樣，所以就稱為「滅度」。其實諸佛已經熄滅了煩惱，就沒有生滅的大患。
過去常常說，人有大患就是因為我們有這個身體，有這個身體有感受，所以會感到苦。所以說來，「滅度」就是大患永滅。諸佛本來就沒有生死之大患，只是為了要教化眾生，現相人間，所以他說「大患永滅」；也叫做「滅熄」，滅熄掉了煩惱。「或云滅度」，或者是稱為「滅度」，就是「滅諸障礙，度脫分段、變易生死之苦」。
或云滅度
即滅諸障礙
度脫分段、
變易生死苦也
過去已經告訴過大家「分段生死」，就如小乘（根性）與凡夫，就是有分段生死，一段、一段。像我們這段的人生，我們人人從小到大，上了年齡，最後的一段，結束，這叫做「分段生死」。
「變易生死」呢？已經了解道理，不過，還有少分的煩惱未盡。就如阿羅漢、辟支佛等，他們還有「變易生死」，還有微分煩惱未盡。
所以「百千萬億種，其數不可量」，也就是說諸佛來人間無數，生滅於人間。從人間看來，有佛陀出世，有佛陀滅度，其實對佛、覺悟者沒有生滅。不過世間法，就是說無數的佛來人間，已經是很多很多，「過去無數劫，無量滅度佛」，很多。多到什麼程度？「百千萬億種」，在不同的種族中出生。
這是長久以來，不一定在印度，不一定在中國，不一定在美國，不一定在哪個地方。不一定，不一定的種族中，也是一樣有佛出生。總而言之，人人都是本具佛性，不在種族分別，所以他說「百千萬億種」，在不一定的種族中出生、修行、覺悟、教化眾生，這是百千萬種。
「其數不可量」，那個數字無法去思量到底有多少。這是在長時間的過程，有這麼多佛，在不同的種族出生，不同習俗中來教化眾生。所以這是不可思議，不可思、不可議、不可說、不可量，非可以言辭、譬喻能解，所以叫做不可量，「其數不可量」，很多、很多。
謂從不可思、
不可議、
不可說、
不可量、
非可以言辭、
譬喻能解
故言：不可量也
所以，我們學佛，必定要用這分最虔誠的心，修學佛法必定要持戒、定、慧，立信、願、行，同時心得安穩。我們若有信、願、行，我們的心才能安穩，道心堅定。
各位學佛者，請大家心向佛，將外面我們身外的佛，回入本心的清淨如來地。若能如此，我們向前精進，方向無差錯，那就是要看人人，是否有多用心。
Explanations by Master Cheng-Yan
Subject: Countless Buddhas of the Past (無量過去佛)
Date: August. 27. 2014
In learning the Buddha’s Way, we must practice precepts, Samadhi and wisdom. By establishing faith, vows and practices, our minds can be at peace. In our daily spiritual practice, we must always take good care of our minds and remind ourselves we are Buddhist practitioners. Thus, we must be mindful and make a vow to steadfastly practice precepts, Samadhi and wisdom. Precepts can protect our wisdom-life. Samadhi can solidify our vows. If we aim ourselves in the right direction and do not deviate at all, we are in Samadhi. Once we can practice precepts and Samadhi, we will naturally develop wisdom. If we can head in the direction of our wisdom, we can naturally liberate ourselves and be free from afflictions and the obstructions of karma.
So, as we engage in spiritual practice, we need to develop the Fivefold Dharmakaya. You should still remember what this is. When we recite the Sutra of Infinite Meanings, we always read about precepts, Samadhi, wisdom, liberation and liberated views and knowledge. This is the Fivefold Dharmakaya. How can we develop our wisdom-life? We must utilize these five things. We must practice precepts, Samadhi and wisdom in order to attain liberation. Only after being liberated from afflictions can we draw near the Buddha’s knowledge and views. This is the Fivefold Dharmakaya. This is how our wisdom-life develops. So, we must establish faith, vows and practices.
Recently, in central Taiwan, we started our series of annual Year-End Blessings. At this Year-End Blessing, there was an air of spiritual refinement. Everyone joined the musical adaption of the sutras to profoundly understand the Great Path and “remain unwavering for countless eons.” [All the participants,] even the medical staff, including the doctors, demonstrated this great reverence. From Dalin Tzu Chi hospital, 40 doctors participated in the event. The superintendent, vice superintendent and the heads of the various departments led the staff and doctors in this performance. The men performed “From Vow to Action”. The “Dharma-ship” they formed was magnificent and their movements were in perfect unison. Their performance of “From Vow to Action” showed great power and unity as they moved together in their “ship”. The boldness and courage we felt from them was truly astounding. In addition, there were nearly 30 nurses who performed “Questioning Karmic Connections.” These songs are all from the musical about Venerable Master Jian Zhen’s arduous journey from China to Japan.
Master Jian Zhen had such a strong determination to learn and practice the Buddha-Dharma and his resolve to spread the Dharma was very firm. He personally cultivated precepts, Samadhi and wisdom. His purpose in traveling to Japan was to transmit the precepts and the Dharma, so his [resolve to cultivate] precepts, Samadhi and wisdom was strong. He also maintained his faith, vows and practice, so his mind was unwavering. Regardless of how dangerous this journey was he continued with his efforts, again and again, each time facing dangers and difficulties. He kept this up for many years; these challenges never weakened his spiritual aspirations. In the face of these difficulties, he renewed his will to practice.
Every difficulty strengthened his faith.Every difficulty helped him develop his blessings, wisdom and perseverance.With this unwavering mindset, he did not allow the dangers surrounding him to affect his spiritual aspiration and his vow to practice precepts, Samadhi and wisdom.So, his mind was always in a state of peace and stability.This spirit also [guided] our medical staff.The superintendent, assistant superintendent and department heads led doctors from various departments in rehearsing again and again; this was hard work.
They had to practice until all of them could move in unison with the music and lyrics and have the same attitude, the same expression in their eyes.This was incredibly hard!Throughout the rehearsals, they experienced.Master Jian Zhen’s resolve in going to Japan along with his unwavering spirit.Afterwards, they wanted to apply this resolve and unwavering spirit to the way that they practice medicine.When I went to [Central Taiwan], this is what they shared with me.
They even praised each other, telling me such and doctor was determined and worked very hard.Despite foot pain, lumbar pain, skin lesions, blisters, bleeding, etc., they were wholeheartedly determined [to do this].One of them, Dr. Shi, is a department head.He himself is suffering from Osteoarthritis, which is degenerative form of arthritis.He is a 60-year-old doctor who came back from the United States.He was determined to rehearse with everyone else.He said that it had been painful, but he was determined to keep going.He bought six packs of patches for pain relief and kept changing them.During rehearsals, though he was in pain, he “remained unwavering”.Other people shared this story of Dr. Shi’s determination with me.
Asst. Superintendent Chen Jin-cherng said that after these rehearsals, he had a better understanding of the difficulty of this kind of rehearsal.This was very exhausting.Though it was extremely painful for him, he felt that this was the exact mentality required for those who use their life to save others’ lives.No matter how many difficulties doctors face, they must always have this mindset and this unwavering determination to safeguard lives and to remain loving.
This is what Asst. Superintendent Chen learned.
What about Superintendent Lai?He said, “ I now have a deeper and clearer understanding after going through these rehearsals for quite a bit of time.For this boat to sail, in unison and with vigor, across the wide sea of afflictions we must all work together in harmony.Our medical staff from every department of the hospital, all o four colleagues, must work together to take good care of people’s lives.”
As they rehearsed, the Dharma became ingrained in their minds, so they realized the spirit of “remaining unwavering”.When they took the Dharma to heart, they were able to really remain steadfast.How do we develop our wisdom-life?How do we overcome the difficulties we face in this world?As long as we take the Dharma into our hearts and manifest it in our actions, with Dharma in our hearts and actions, we can overcome anything.This was so touching!To “enter the sutra-treasury,” they had to work in unity, harmony, mutual love and concerted effort, which is not easy.
After seeing the strength of their spiritual aspirations, I was truly moved and happy.We Buddhist practitioners must practice precepts, Samadhi and wisdom, in order to obtain stability in our minds.These are what we must persist in cultivating in our spiritual practice.
We have previously discussed this passage from the Lotus Sutra, “All the World-Honored Ones teach the One Vehicle Path.Now all those assembled here should resolve all their questions. The teachings of all Buddhas are the same; there is only One Vehicle, not two.”
The next passage states, “Throughout countless kalpas in the past, infinite Buddhas have crossed into extinction. There were billions of different kinds; their number is incalculable.”
“Throughout countless kalpas in the past”. In “throughout countless kalpas”, everybody knows that “kalpa” [is a Sanskrit word] which means a long period of time.
“Throughout countless kalpas in the past: [Countless refers to] asankya, which is a very large number. The thousand times ten thousand is one hundred million. Ten thousand times one hundred million is one trillion. One asankya is like ten million times many tens of thousands of trillions. In the world, each era is unique. The customs of different ethnic groups are not the same. We cannot count how many there have been over a very long time. This is inconceivable. The number is immeasurable.”
Anankya means very, very long. How large is this quantity? As we discussed yesterday, time is a very long [river]. It extends endlessly into the past and endlessly into the future. It is truly very long. “Ten thousand times ten thousand is one hundred million”. “Ten thousand times one hundred million is one trillion”. But we cannot calculate this even in trillions. We cannot say that one asankya kalpa is 1000 [trillion years]. One asankya kalpa alone is like “ten million times. Many tens of thousands of trillions”. This much time seems incalculable. This much time seems incalculable. This is how long an asankya kalpa is. So, even without calculating a number, we know this is an extremely long period of time, one that cannot easily be described.
In this world, each era is unique. For a very long time, an seemingly incalculable number of years, people have lived in this world. The Chinese characters for “world” are those for “time” and for “space”. In the time and space of this universe, across all these eras, how many changes have there been? We are the product of generations of humans carried on up till now. Many eras have passed and the times have changed. Over this very long period of time, in this place, people and matters constantly change. In addition to that, all the various ethnic groups also have different customs.
Take the small island of Taiwan, for example. There are Hokloh, Hakka and indigenous tribes. Each group’s customs are different, and each way of life has a long history. My ancestors, the Hokloh, had their own customs. The Hakka also have their own customs. During the lunar new year, we can see that it is celebrated in many different ways. And across the world, many different ethnicities and religions have been, and will be, passed on. “This is inconceivable”. There are truly so many ethnic groups and each has very old customs, as well as new ones. New customs will then be passed on and become old, then there will be more new ones.
In this time of plentiful customs, we cannot conceive of how many there are. Our minds cannot understand all these customs, ethnicities, era, time and space, etc. The number is immeasurable. We cannot calculate in numbers how much time has passed or how vast space is. Across these clans, ethnicities and tribes, there are so many different ways of life and various different habits.
“Infinite Buddhas have crossed into extinction” means that from a long time ago to the present, the Buddha has lived in this world and, like a normal human, has gone through birth, aging, illness and death. He was born in this world to guide sentient beings in the right direction. He also experienced aging like other humans and eventually He also crossed into extinction. Therefore, [His life] between birth and death is a “conditioned phenomenon”. With causes and conditions, conditioned phenomena will arise and cease.
In the vast expanse of time and space, there is no way to calculate the number of “infinite Buddhas [who] crossed into extinction”, They arise and cease;once They arise,They will cease. So, we do not know how many Buddhas have appeared in this world. Many Buddhas have already crossed into extinction.
“Crossing into extinction” is the “everlasting extinction of the great liability”. In the Enlightened One, all afflictions have already been eliminated and the subtle and wondrous principles that remain in His mind are wisdom. He has returned to His Tathagata-nature and with the Dharmakaya of the Tathagata, He expounded the Dharma in this world according to people’s needs.
So, He gave teachings of worldly Dharma and lived the way humans did. The Buddha actually no longer has to go through birth and death; He has already transcended cyclic existence. However, for His one great cause, He manifested in this world. Even though we say He “crossed into extinction,” all Buddhas have actually already eliminated.Their afflictions and the great liability of cyclic existence.
In the past, we often discussed how people have a great liability because we have a physical body. With a body we have feelings and will feel pain. So “crossing into extinction” means the everlasting extinction of the great liability. No Buddhas [suffer] from the great liability of cyclic existence. They only manifest in this world in order to teach sentient beings. So, when the Buddha says, “everlasting extinction of the great liability,” He also means “entering into cessation,” which is the elimination of all afflictions “Crossing into extinction” also means “eliminating all obstacles and transcending suffering of fragmentary samsara and transformational samsara”.
In the past, I have told all of you about “fragmentary samsara”.The way Small Vehicle practitioners and ordinary people live is one fragment at a time. Each lifetime is a fragment. We go from childhood to adulthood, then old age. Ultimately, this fragment ends. This is called “fragmentary samsara.” “Transformational samsara” is experienced by beings who understand principles but still have small remnants of afflictions. This applies to Arhats and Pratyekabuddhas. They still undergo “transformational samsara” because they have not eliminated all their afflictions. ‘There were billions of different kinds; their number is incalculable.” This is referring to Buddhas Countless numbers of Them have come and manifested birth and death in this world.
From a human perspective, we see Buddhas coming into this world and then crossing into extinction. But actually, to Buddhas, the Enlightened Ones, there is no birth and death However, from the view of worldly phenomena, people have seen countless Buddhas come to this world. “Thoughout countless kalpas in the past, there have been many.” “Buddhas who have crossed into extinction.” How many? “There were billions of different kinds.” They were born in different ethnic groups over a long period of time. They were not necessarily born in India, nor in China, nor in the United State, nor in any specific place, not at all. A Buddha can born in any ethnic group.
In other words, all of us intrinsically have Buddha-nature, regardless of our ethnicity. Therefore, He said, “There were billions of different kinds.” Buddhas can be born in any ethnic group and become enlightened through spiritual practice, then teach and transform sentient beings. So these are the “billions of different kinds.” “Their number is incalculable.” This means we cannot comprehend the size of that number. Over a very long period of time, many Buddhas were born into many ethnic groups, so. They taught and transformed sentient beings according to different customs.
This is truly inconceivable. It cannot be contemplated, cannot be discussed, cannot be said, cannot be measured and cannot be understood through words or analogies. Thus, it is incalculable.
“Their number is incalculable;” it is very great. Therefore, when we learn the Buddha’s Way, we must exercise utmost reverence. We must practice precepts, Samadhi and wisdom and establish faith, vows and practices. By establishing faith, vows and practices, we can be at peace and our spiritual aspiration can be firm Everyone, as Buddhist practitioners, we must orient our minds toward the Buddha. Then from this external Buddha, we can return to the pure Tathagata-state in our minds.
If we can do so, we can diligently move forward without deviating .This depends on whether we can always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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