20141104《靜思妙蓮華》諸天護道場(第428)
（法華經•方便品第二）
⊙「三界之導師，四生慈悲父，人間說大法，諸天護道場。」
⊙「眾生諸根鈍，著樂癡所盲，如斯之等類，云何而可度？」《法華經 方便品第二》
⊙「爾時諸梵王，及諸天帝釋，護世四天王，及大自在天。」《法華經 方便品第二》
⊙諸梵王者，即色界諸天。謂若諸眾生，欲心明悟，不犯欲塵，欲身清淨，菩薩即於彼前，應現梵王身而為說法，令其解脫也。
⊙天帝釋即是忉利天之主，居須彌山之頂善見城，統領三十三天之主。久遠劫前，迦葉佛滅後，有一女人，發心修塔，有福德大智慧。知友三十三人皆修福德，女為忉利天主，其助修者皆作輔臣，合稱為三十三天也。
⊙護世四天王：東方持國天王、南方增長天王、西方廣目天王、北方多聞天王。此四天王居須彌山腹，此天界由修布施、持戒二種最勝福業，是以感報得生於此天其中也。
⊙大自在天者，即欲界第六天主。謂若諸眾生，欲身自在，菩薩即於彼前，應現身而為說法，令其成就也。
【證嚴上人開示】
「三界之導師，四生慈悲父，人間說大法，諸天護道場。」
三界之導師
四生慈悲父
人間說大法
諸天護道場
世間有了大覺悟的佛出現人間，大覺就是人間四生慈父，也就是三界導師。
「四生」，大家知道了：胎生、卵生、濕生、化生，這稱為作「四生」。這個「四生」，除了我們現在人類，其他「化生」，化生天堂、化生地獄，還有很多微生物，也是一樣化、化生。「卵生」就是蛋，雞、鳥等等就是(孵)蛋出來。「濕生」在水底，或者是骯髒的地方，所生出來的蟲等等，「濕生」，很濕氣的地方，自然產生一些生物。
所以說來，佛陀的慈悲不只是對人類，不論是天堂，天人也來皈依佛，因為他是三界導師。地獄苦不堪，欠缺因緣；畜生道，不論是胎生，或者是卵生，或者是化生，畜生要聽佛法的機會更加困難。唯有人類，人類在人間，能夠一心造一切境界。常常說「善惡無記」，是善，也是人類來造作，人類造善就是造福人間；惡，也是人類一念偏差，就是惡念生，所造作的惡會使人間人禍。
所以，佛陀就是在人類世間不斷來回，來教育眾生，所以亦是三界導師，也是四生慈父，來來回回人間說大法，凡是有佛說法的地方，自然就「諸天護道場」，諸天自然就會來護法。每一部經，開經時，經文裡都會看到，諸天、龍神八部，都會來參加在那個道場，那就是「擁護道場」。
過去也曾告訴過大家，我們若能守一個戒，就有五個護法神；若是守五戒，平時就有二十五位護法神。有一位本來，他就是虔誠信佛、聽法、受五戒，所以他受了五戒之後很虔誠，不論若是有哪裡有什麼事情，他都是逢凶化吉。
有一次去問他的師父，說出了他有幾次、幾次，遇到危險的事情，都是不可思議逢凶化吉。師父就告訴他：「因為你受五戒、你持五戒，所以平時，就是有二十五位的護法神，在保護你。」聽了之後，他很歡喜、很得意，感覺我平時生活，都有二十五位護法神，在我身邊，我還怕什麼呢？
所以，貢高驕傲的心，開始累積起來，不知覺中，就是對人一點都不謙卑；又再，覺得修行就是，法若通徹了解，何必那麼執著呢？這樣也慢慢從他的口欲又開始，恢復了過去，還沒有信佛以前、還沒有受戒之前。總而言之，五戒就慢慢淡掉了。
有一天，在吃飽飯後，感覺到累了，休息一下，在休息當中就有聽到，聽到說：「我們對這種身心不清淨的人，我們到底還要再繼續守護他嗎？」每一個戒的護法神開始就說：「看他這種的行為等等，我也是可以放棄了。」這樣，二十五位護法神就到今天為止，這樣全都離開了。
他清醒過來，那個時候很惶恐，「到底真的我的護法神全都沒有了嗎？」就再去寺院裡去請教他的師父。這位師父就說：「看你的形色，已經不是過去有道氣；在你的身上，你的道氣都消失了。」他就更怕，就將他中午休息的當中，所聽到的，「這樣要怎麼辦啊？」師父就說：「大懺悔，重新來。」
這雖然是一段故事，卻是我們就要知道，諸天護法，只要我們自己修行，我們要有修德。「德者，得也」，我們若沒有修就沒有得，沒有得、沒有德，所以我們修行要勤精進。法入我們的心，入心之後，還能化度他人，叫做自覺覺他，自得與人分享，這叫做造福。
所以，我們學佛就是學佛陀的德與行為，我們必定要精進。你若能這樣，到處都是叫做道場，諸天護法無不都是，在我們心靈道場的周圍，何況我們每天用心虔誠。所以我們必定要守戒、要持行，要繼續精進。
來，這段文：「眾生諸根鈍，著樂癡所盲，如斯之等類，云何而可度？」
眾生諸根鈍
著樂癡所盲
如斯之等類
云何而可度
《法華經 方便品第二》
這是前段的(經)文。這是釋迦佛，對眾生這種根機鈍劣，要打開心門、洗滌了內心無明的垢穢，真的是很困難。這些人到底是要如何度呢？所以他三七日思惟：三七日的思惟，這個法要如何入人間去？人間有上、中、下的根機，這中、中、下的根機，要用什麼方法，來應上、中、下根機？決定了，要用權巧方便。到底要從什麼人開始來聞法，佛陀開始要向什麼人來說法？這全都是三七日中的思惟。
當然，這幾天都說過了，阿若憍陳如(等)成為五比丘，五個人成為五比丘。佛法成了、比丘團也有了，接著就開始就是要入人群。
「爾時諸梵王，及諸天帝釋，護世四天王，及大自在天。」
爾時諸梵王
及諸天帝釋
護世四天王
及大自在天
《法華經 方便品第二》
那個時候心在思考，及諸天帝釋，護世四天王，及大自在天。」
這是一種護法。當釋迦佛要如何來度眾生？這樣在思考，「云何而可度？」既然我覺悟了，法這麼微妙，要來度化，這些眾生是這麼困難度，不如不說也罷了，取入滅去！所以就會這麼多的天人，就是現前，開始來安慰釋迦文，釋迦牟尼佛，這是過去曾說過的一段，那就是佛初覺悟之時。
所以那個時候「諸梵王」，「諸梵王」就是色界諸天，也就是色界，就是離開了欲界。我們人間都是在欲界之中，色界就是已經心欲念，已經去除了，這種非常清淨的天界裡。
諸梵王者
即色界諸天
謂若諸眾生
欲心明悟
不犯欲塵
欲身清淨
菩薩即於彼前
應現梵王身
而為說法
令其解脫也
諸天有很多，有的這種修行，在人間開始修行，這個「欲心明悟」，這個欲，貪欲污濁的心已經徹底了悟了，又「不犯欲塵」。既然知道世間無常，一切的物質都是，都是虛幻不真實，只不過是人類心欲的追求而已。世間的欲，不論是色欲、名利、財力的欲等等，這全都是最誘惑人，讓人的心定不下來，最無法讓人的心，保持那分的戒、定。因為欲念很擾動人心，若是沒有下決心的人，很快就受這個欲牽引去。
所以，若有人能夠「欲心明悟」，也下定決心「不犯欲塵」，這個欲的污染，「塵」就是污染，不再受欲的牽引去污染。又能「欲身清淨」，開始在修行，雖然我們還是在凡夫界裡。但是下定決心，能夠修得我們身與心都清淨。若是有這樣的人，就「菩薩即於彼前」，就是在這樣的人的面前，「應現梵王身而為說法」。不是說梵王來說法，是菩薩能夠現梵王身說清淨法，使令眾生能夠堅定在那分清淨的心。
只要你有心、有願，就有這分的力量為你助緣，讓你能夠身心清淨，現這個梵王身來為我們說法。
「及諸天帝釋」，除了梵天王之外，還有天帝釋，那就是忉利天之主，這就是帝釋。
天帝釋
即是忉利天之主
居須彌山之頂
善見城
統領三十三天之主
久遠劫前
迦葉佛滅後
有一女人
發心修塔
有福德大智慧
知友三十三人
皆修福德
女為忉利天主
其助修者
皆作輔臣
合稱為
三十三天也
天帝釋，他居住的地方就是在須彌山上，在善見城。大家也有聽過《地藏經》，而我們也讀過《地藏經》。佛陀說《地藏經》，就是在三十三天，就是忉利天。三十三天的最中央，叫做善見城。
這一段的故事。這段故事就是說在久遠劫前，有一尊迦葉佛出世。出世之後又滅度，滅度之後，有人為他造起了金身、建佛塔。再經了一段時間，這個佛的塔廟也已經破落了，金身年久失修。
有一位女人，這位善女人，她有三十二位朋友，與她一共是三十三位，很好的朋友，志同道合，大家都一起在做好事。其中有一位，就是這樣在帶動的負責人。
有一天，路過一個地方，看到一個地方怎麼有佛塔呢？周圍非常荒廢，所以不由自己走進去到佛塔裡。這個屋頂都漏了，尤其是佛身，那個佛的雕塑已經破壞不堪了。所以將這件事情，回去就向她那些好朋友說，希望這些朋友，一起將這個佛塔全部翻修起來，將金身雕塑起來。
這要用很多錢！這位帶頭的女人就說：「我就是傾家蕩產，我都願意為它付出。」這三十二位認為：「我也是，我若是有形的物資用盡了，即使賣掉了田園，我也願意。」三十三位共同一心，這樣來造塔，修廟、造塔、雕塑金身。在那個地方，本來是一個荒廢的地方，變成了真正周圍環境幽雅。
之後，三十三人，過後，他們(乘)這分福，所以就生在忉利天。總共範圍有四方，每一方都有八個城，四八三十二，總共三十二個城。三十二個城的宮殿，居中就是叫做善見城，那就是帝釋所居住的地方，他是領導這四方三十二城，其中的領導者，所以稱作天帝釋，也是稱為三十三天主。那就是帝釋，釋提桓因，就是切利天主。忉利天一天，我們人間幾天？一百年，在那個地方享受、壽長。
護世四天王：
東方持國天王
南方增長天王
西方廣目天王
北方多聞天王
再接下來，「護世四天王」，護世四天王，就是在忉利天的下面，東方叫做持國天王，南方增長天王，西方叫做廣目天王，北方多聞天王。
此四天王
居須彌山腹
此天界由修布施、持戒二種最勝福業，是以感報得生於此天其中也。
這四天王，就是居在須彌山的天界，(須彌山)山腰之處。因為修布施與持戒這二種的行，布施、持戒，所以他們得福，能夠生在這個四天王天。
四天王天他們的一天，我們(人間)的幾年？五十年。所以天壽也很長，他們的壽命五百歲。
大自在天者
即欲界第六天主
謂若諸眾生
欲身自在
菩薩即於彼前
應現身而為說法
令其成就也
又再，「(及)大自在天」。大自在天，就是在欲界的第六天，天界，再上去，第六天；那就是「諸眾生欲身自在」，因為去除了欲之後，菩薩自然會在這樣的人的面前，應現說法，現天身來說法。
所以，只要我們願意修福，能夠布施、持戒。持戒之中，當然忍辱、精進、禪定、智慧，這些戒律，我們都懂得守得好來，自然就有很多的因緣，在我們的身邊。
總而言之，學佛，總是要先去除了我們的心欲。我們癡，因為癡盲，沒辦法接受佛法。現在這段(經)文，就是要告訴我們，我們的心都要清淨，這個欲心，這個身也清淨，這就是表示我們的身心清淨，才能夠接受佛法，這種微妙的法才能夠入心。所以希望大家聽法要多用心。
Explanations by Master Cheng-Yan
Subject: All Heavenly Beings Protect the Assembly (諸天護道場)
Date: November. 04. 2014
“As the guiding teacher of the Three Realms and the kind father of the Four Kinds of Beings, when the Buddha teaches the Great Dharma all heavenly beings protect the assembly.”
The Great Enlightened One, the Buddha, has manifested in this world. The Great Enlightened One is the kind father of the Four Kinds of Beings and also the guiding teacher of the Three Realms. “The Four Kinds of Beings,” as we know, refer to the womb-, egg-, moisture- and transformation-born. These are the Four Forms of Birth. Among the Four Forms of Birth, apart from humans like us, the transformation-born are born in the heaven and the hell realms. There are also many microorganisms that are also transformation-born. Some beings are egg-born. Chicken, birds and other animals all hatch from eggs. Moisture-born refers to bugs and other creatures that emerge from underwater or from filthy places. Damp places are naturally home to certain living organisms. Therefore, the Buddha does not only show compassion to humans. Even those in heaven, the heavenly beings, take refuge with Him because He is the guiding teacher of Three Realms. People in hell face unbearable suffering and lack the karmic conditions [to hear the Dharma]. In the animal realm, whether they are womb-born, egg-born or transformation-born, the opportunities for them to hear the Dharma are even more rare. Only human beings, those in the human realm, can create all these world with their minds.
We always say, there is “good, evil and indeterminate karma.” Good things are done by humans; people doing good deeds can benefit the world. Evil also comes from a slight deviation of the human mind. When unwholesome thoughts arise, the evil they lead people to commit causes manmade calamities in this world. Thus the Buddha comes to the human realm again and again to teach sentient beings. So, He is the guiding teacher of the Three Realms and the kind father of the Four Kinds of Beings.
He comes to the human realm to teach the Great Dharma. Wherever the Buddha teaches, naturally “all heavenly beings protect the assembly.” They will come to protect the Dharma. At the beginning of each sutra, the text will mention the heavenly beings and eight classes of Dharma-protectors that came to be part of that Dharma-assembly. They came to “protect the assembly”.
Previously, I have also told everyone that if we can uphold one precept, five Dharma-protectors will be by our side. If we uphold five precepts, there will be 25 Dharma-protectors. There was a person who reverently believed in the Buddha, listened to the Dharma and accepted the precepts. Because he sustained his reverence after accepting the Five Precepts, no matter what happened to him, dangers always turned into blessings.
Eventually he asked his teacher this question. He explained that a couple of times when he ran into danger, incredibly, things turned out well. His teacher told him, “Because you accept and uphold the Five Precepts, there are usually 25 Dharma-protectors guarding you.” Hearing this, he was very happy and very proud. He thought, “In my daily living, there are 25 Dharma-protectors by my side.What do I need to be afraid of?”
He became more filled with pride and arrogance.Without realizing it, he no longer treated others with humility.Eventually, he began to feel that as long as his spiritual cultivation led to a though understanding of the teachings; he did not need to adhere to the practice.He began to satisfy his cravings for tastes and thus returned to the lifestyle he had led before he had faith in the Buddha and accepted the precepts.Thus he slowly stopped upholding the Five Precepts.
One day, after he had a full meal, he felt tired and went to rest.As he was napping, he heard someone say,“This person is no longer pure in body and mind. Should we keep protecting him?”Each precept’s Dharma-protectors said, “Based on his behavior, I will also abandon him,” and like this, the protectors decided to stop protecting him.Thus, they all left.When he awakened, he was terrified.“Is it true that all of my Dharma-protectors have left me?”So, he went back to the temple to ask his teacher.
His teacher said, “Judging by your appearance, there is no aura of spiritual refinement around you anymore. You aura of spiritual refinement has disappeared.”The man became more terrified.He told his teacher what he heard during his nap.“What should I do?”His teacher said, “Repent and start over.”
Although this is a story, we need to know this is how Dharma-protectors work.If we are engaging in spiritual practice, we must cultivate virtue.“The virtuous attain.”If we do not practice, we will have no attainment.If have no attainment, we have no virtue.We must be diligent in our spiritual practice and take the Dharma to heart.After we have taken it to heart, we can also transform others.This is awakening ourselves and others.When we share what we have attained with others, we create blessings.So, when we learn the Buddha’s Way, we must emulate His virtues and actions.We must be diligent in our practice.If we can do this, any place can be a place of spiritual cultivation and the Dharma-protectors will all surround our spiritual training ground.We must also be mindful and reverent every day and accept and abide by precepts to continue to diligently advance.
The sutra passage states, “But sentient beings have dull capabilities, are attached to pleasure and blinded by delusion. When it comes to beings such as these, how can they possibly be transformed?”
This is the previous passage in the sutra.This was what Sakyamuni Buddha [observed in] sentient beings with dull capabilities.To open the door to their hearts and wash away the ignorance in their minds was truly very difficult.How could He transform these people?So, He pondered for three periods of seven days.For 21 days, He contemplated how.He could bring this Dharma into the human realm.As there were people with varying capabilities, how could He teach according to these great, average or limited capabilities?He decided to use provisional skillful means.Who should be the first to listen to the Dharma?To whom would He teach the Dharma first?This is what He contemplated during those 21 days.
Over these past few days we have been discussing how Ajnata Kaundinya and the others became the five bhiksus.After they became the five bhiksus, the Buddha-Dharma and the Sangha had come into existence.Then the Buddha went among the people.
“At that time, all Brahma Kings,” while the Buddha was there contemplating, “as well as Sovereign Sakras, the four heavenly kings who guard the world the king of Great Freedom Heaven…”
These are all kinds of Dharma-protectors.As Sakyamuni Buddha contemplated how to transform sentient beings, He thought, “How can they possibly be transformed? I have awakened ,and this Dharma is so subtle and wondrous, but these sentient beings are so difficult to transform. Maybe it is better not to say anything and simply enter Parinirvana.” So, many heavenly beings appeared to console Sakyamuni Buddha.
This is a story I have told in the past.This took place after His initial awakening. At that time “all Brahma Kings”, refers to kings of all the heavens in the form realm. The form realm is beyond the desire realm. The human realm is in the desire realm. Beings in the form realm have eliminated all desires from their minds. These heavens are very pure.
“All Brahma Kings [rule] the heavens of the form realm. When sentient beings’ minds are cleared of desires and awakened and not tempted by the dusts of desires, their bodies’ will be pure. Bodhisattvas will then appear before them as Brahma Kings and teach them the Dharma, enabling them to attain liberation.”
There are many heavens. Some spiritual practitioners begin their spiritual cultivation in the human realm, then their “minds are cleared of desires and awakened”. Their minds, which were turbid with greed and desires, have completely awakened. They “will not be tempted by the dusts of desires”. Since we know that the world is impermanent, we know that all material things are illusory and not real, but we still pursue them because we have desires. Worldly desires, whether for sensual pleasure, fame or wealth and so on, are all very tempting for humans. They prevent people’s minds from calming down, from upholding precepts and being in a state of Samadhi, because desires are very disruptive to our minds. Those who have not formed a firm resolve will easily be led astray by their desires.
So, if people’s “minds are cleared of desires and awakened”, they can resolve to “not be tempted by dusts of desires”. Desires are defiling, like dust or dirt. If people do not become defiled due to the influence of desires, “their bodies will be pure”. As we begin to engage in spiritual practice, though we are still ordinary beings, we can resolve to cultivate a pure body and mind. For people like this, “Bodhisattvas will appear before them”. With people like this, [Bodhisattvas] will appear “as Brahma Kings and teach them the Dharma”. A Brahma King did not come to teach the Dharma; it was a Bodhisattva appearing as a Brahma King and teaching the purifying Dharma to enable sentient beings to resolutely uphold the purity of their minds. As long as we have this aspiration and vow, we have power as an assisting condition that helps us cleanse our body and mind. So, they appear as the kings of Brahma Heaven to teach us the Dharma. “As well as Sovereign Sakras”.
In addition to all Brahma Kings, there were also the Heavenly Sovereign Sakras. The king fo Trayastrimsa Heaven is Sovereign Sakra.
“Sovereign Sakra is the king of Trayastrimsa Heaven. He dwells at the peak of Mt. Sumeru in City of Good Views and leads the kings of the thirty-three heavens. Distant kalpas ago, after Kasyapa Buddha entered Parinirvana, there was a woman who aspired to building stupas. With blessings, virtues and great wisdom, she [recruited] 32 friends to also cultivate blessings and virtues. She became the king of Trayastrimsa Heaven. The people who helped her became her ministers. Together they [ruled] the thirty-three heavens. ”
Sovereign Sakra lives on Mt. Sumeru in City of Good Views lives on Mt. Sumeru in City of Good Views. You have all heard of the Earth Treasury Sutra and we have also read the Earth Treasury Sutra. The Buddha taught the Earth Treasury Sutra in the thirty-three heavens, also called Trayastrimsa Heaven. At the center of the thirty-three heavens is City of Good Views. There is a story behind this.
This story took place distant kalpas ago. Kasyapa Buddha appeared in this world. After appearing, He eventually entered Parinirvana. After He entered Parinirvana, people created golden statues and built stupas for Him. Then another long period of time passed. These stupas and shrines were in shambles and the golden statues had long been in disrepair. There was a woman, a very kind woman, with 32 friends. In total they were a group of 33 good friends, who shared the same ideals and did good deeds together. Among them was a woman who was the leader and influenced others. One day, as she passed by a place, she was surprised to find a stupa there. It looked abandoned. She could not help but walk into the stupa. The ceiling was leaking, and the Buddha statue had completely deteriorated.
So when she returned, she told her good friends. She hoped that they could completely restore this stupa and repair the golden statue.This would take a lot of money. So, the woman in charge said, “Even if this costs me very last penny, I am willing to give everything for this purpose.” The other 32 people thought, “Me too!” “Even if I deplete all of my material assets, even if I have to sell my lands, I am willing”.
These 33 friends shared the same resolve to rebuild the stupa, fix the shrine and repair the golden statue. That place was originally in ruins, but they turned it into an elegant place.Later, after these 33 friends passed away, because of the blessings they had created, they were born in Trayastrimsa Heaven, which is split into four quarters, with eight cities in each quarter. As 4 times 8 is 32, there were a total of 32 cities. The palace in the middle of the 32 cities is City of Good Views. It is where Sovereign Sakra lives He is the leader of these 32 cities, He is leader of these 32 cities, so his title is Sovereign Sakra, the heavenly lord of the thirty-three heavens He is Sovereign Sakra, Sakra-devanam Indra, the king of Trayastrimsa Heaven.
One day in Trayastrimsa Heaven is how many years in the human realm? 100 years.
Those that live there enjoy great longevity.
“four heavenly kings who guard the world.” These kings live below Trayastrimsa Heaven In the east is King Dhrtarastra. In the south is King Virudhaka. In the west is King Virupaksa In the north is King Dhanada. These four heavenly kings live in the heavenly realm of Mt. Sumeru, halfway up the mountain. By practicing the paramitas of giving and upholding precepts, they were able to obtain the blessings to become the kings of the four heavens.
One day in the four heavens of the heavenly kings is how many years in the human realm? 50. The lifespan in that heaven is also very long. Their lifespan is 500 years old. There is also “the king of Great Freedom Heaven.”
The Great Freedom Heaven is the sixth heaven in the desire realm. It is six heavens above the heaven realm. If we sentient beings [attain] “freedom from desires of the body, after our desires are eliminated”,Bodhisattvas will naturally appear before us and manifest as heavenly beings to teach the Dharma.
So, as long as we are willing to cultivate blessings, we can give charitably and be disciplined. By upholding precepts, we can cultivate patience, diligence, Samadhi, wisdom, the other disciplines. If we carefully abide by these, we will naturally have good karmic conditions all around us.
In summary, in learning the Buddha’s way, first, we must eliminate our desires and delusions.If we are blinded by delusions, it is impossible for us to accept the Buddha-Dharma. This passage from the sutra tells us that our minds must always be pure. If our mind is free of desires, so is our body. This means that only with pure body and mind can we accept the Buddha-Dharma and take this subtle and wondrous Dharma to heart. So, I hope when you listen to teachings, you will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•方便品第二）
⊙「三界之導師，四生慈悲父，人間說大法，諸天護道場。」
⊙「眾生諸根鈍，著樂癡所盲，如斯之等類，云何而可度？」《法華經 方便品第二》
⊙「爾時諸梵王，及諸天帝釋，護世四天王，及大自在天。」《法華經 方便品第二》
⊙諸梵王者，即色界諸天。謂若諸眾生，欲心明悟，不犯欲塵，欲身清淨，菩薩即於彼前，應現梵王身而為說法，令其解脫也。
⊙天帝釋即是忉利天之主，居須彌山之頂善見城，統領三十三天之主。久遠劫前，迦葉佛滅後，有一女人，發心修塔，有福德大智慧。知友三十三人皆修福德，女為忉利天主，其助修者皆作輔臣，合稱為三十三天也。
⊙護世四天王：東方持國天王、南方增長天王、西方廣目天王、北方多聞天王。此四天王居須彌山腹，此天界由修布施、持戒二種最勝福業，是以感報得生於此天其中也。
⊙大自在天者，即欲界第六天主。謂若諸眾生，欲身自在，菩薩即於彼前，應現身而為說法，令其成就也。
【證嚴上人開示】
「三界之導師，四生慈悲父，人間說大法，諸天護道場。」
三界之導師
四生慈悲父
人間說大法
諸天護道場
世間有了大覺悟的佛出現人間，大覺就是人間四生慈父，也就是三界導師。
「四生」，大家知道了：胎生、卵生、濕生、化生，這稱為作「四生」。這個「四生」，除了我們現在人類，其他「化生」，化生天堂、化生地獄，還有很多微生物，也是一樣化、化生。「卵生」就是蛋，雞、鳥等等就是(孵)蛋出來。「濕生」在水底，或者是骯髒的地方，所生出來的蟲等等，「濕生」，很濕氣的地方，自然產生一些生物。
所以說來，佛陀的慈悲不只是對人類，不論是天堂，天人也來皈依佛，因為他是三界導師。地獄苦不堪，欠缺因緣；畜生道，不論是胎生，或者是卵生，或者是化生，畜生要聽佛法的機會更加困難。唯有人類，人類在人間，能夠一心造一切境界。常常說「善惡無記」，是善，也是人類來造作，人類造善就是造福人間；惡，也是人類一念偏差，就是惡念生，所造作的惡會使人間人禍。
所以，佛陀就是在人類世間不斷來回，來教育眾生，所以亦是三界導師，也是四生慈父，來來回回人間說大法，凡是有佛說法的地方，自然就「諸天護道場」，諸天自然就會來護法。每一部經，開經時，經文裡都會看到，諸天、龍神八部，都會來參加在那個道場，那就是「擁護道場」。
過去也曾告訴過大家，我們若能守一個戒，就有五個護法神；若是守五戒，平時就有二十五位護法神。有一位本來，他就是虔誠信佛、聽法、受五戒，所以他受了五戒之後很虔誠，不論若是有哪裡有什麼事情，他都是逢凶化吉。
有一次去問他的師父，說出了他有幾次、幾次，遇到危險的事情，都是不可思議逢凶化吉。師父就告訴他：「因為你受五戒、你持五戒，所以平時，就是有二十五位的護法神，在保護你。」聽了之後，他很歡喜、很得意，感覺我平時生活，都有二十五位護法神，在我身邊，我還怕什麼呢？
所以，貢高驕傲的心，開始累積起來，不知覺中，就是對人一點都不謙卑；又再，覺得修行就是，法若通徹了解，何必那麼執著呢？這樣也慢慢從他的口欲又開始，恢復了過去，還沒有信佛以前、還沒有受戒之前。總而言之，五戒就慢慢淡掉了。
有一天，在吃飽飯後，感覺到累了，休息一下，在休息當中就有聽到，聽到說：「我們對這種身心不清淨的人，我們到底還要再繼續守護他嗎？」每一個戒的護法神開始就說：「看他這種的行為等等，我也是可以放棄了。」這樣，二十五位護法神就到今天為止，這樣全都離開了。
他清醒過來，那個時候很惶恐，「到底真的我的護法神全都沒有了嗎？」就再去寺院裡去請教他的師父。這位師父就說：「看你的形色，已經不是過去有道氣；在你的身上，你的道氣都消失了。」他就更怕，就將他中午休息的當中，所聽到的，「這樣要怎麼辦啊？」師父就說：「大懺悔，重新來。」
這雖然是一段故事，卻是我們就要知道，諸天護法，只要我們自己修行，我們要有修德。「德者，得也」，我們若沒有修就沒有得，沒有得、沒有德，所以我們修行要勤精進。法入我們的心，入心之後，還能化度他人，叫做自覺覺他，自得與人分享，這叫做造福。
所以，我們學佛就是學佛陀的德與行為，我們必定要精進。你若能這樣，到處都是叫做道場，諸天護法無不都是，在我們心靈道場的周圍，何況我們每天用心虔誠。所以我們必定要守戒、要持行，要繼續精進。
來，這段文：「眾生諸根鈍，著樂癡所盲，如斯之等類，云何而可度？」
眾生諸根鈍
著樂癡所盲
如斯之等類
云何而可度
《法華經 方便品第二》
這是前段的(經)文。這是釋迦佛，對眾生這種根機鈍劣，要打開心門、洗滌了內心無明的垢穢，真的是很困難。這些人到底是要如何度呢？所以他三七日思惟：三七日的思惟，這個法要如何入人間去？人間有上、中、下的根機，這中、中、下的根機，要用什麼方法，來應上、中、下根機？決定了，要用權巧方便。到底要從什麼人開始來聞法，佛陀開始要向什麼人來說法？這全都是三七日中的思惟。
當然，這幾天都說過了，阿若憍陳如(等)成為五比丘，五個人成為五比丘。佛法成了、比丘團也有了，接著就開始就是要入人群。
「爾時諸梵王，及諸天帝釋，護世四天王，及大自在天。」
爾時諸梵王
及諸天帝釋
護世四天王
及大自在天
《法華經 方便品第二》
那個時候心在思考，及諸天帝釋，護世四天王，及大自在天。」
這是一種護法。當釋迦佛要如何來度眾生？這樣在思考，「云何而可度？」既然我覺悟了，法這麼微妙，要來度化，這些眾生是這麼困難度，不如不說也罷了，取入滅去！所以就會這麼多的天人，就是現前，開始來安慰釋迦文，釋迦牟尼佛，這是過去曾說過的一段，那就是佛初覺悟之時。
所以那個時候「諸梵王」，「諸梵王」就是色界諸天，也就是色界，就是離開了欲界。我們人間都是在欲界之中，色界就是已經心欲念，已經去除了，這種非常清淨的天界裡。
諸梵王者
即色界諸天
謂若諸眾生
欲心明悟
不犯欲塵
欲身清淨
菩薩即於彼前
應現梵王身
而為說法
令其解脫也
諸天有很多，有的這種修行，在人間開始修行，這個「欲心明悟」，這個欲，貪欲污濁的心已經徹底了悟了，又「不犯欲塵」。既然知道世間無常，一切的物質都是，都是虛幻不真實，只不過是人類心欲的追求而已。世間的欲，不論是色欲、名利、財力的欲等等，這全都是最誘惑人，讓人的心定不下來，最無法讓人的心，保持那分的戒、定。因為欲念很擾動人心，若是沒有下決心的人，很快就受這個欲牽引去。
所以，若有人能夠「欲心明悟」，也下定決心「不犯欲塵」，這個欲的污染，「塵」就是污染，不再受欲的牽引去污染。又能「欲身清淨」，開始在修行，雖然我們還是在凡夫界裡。但是下定決心，能夠修得我們身與心都清淨。若是有這樣的人，就「菩薩即於彼前」，就是在這樣的人的面前，「應現梵王身而為說法」。不是說梵王來說法，是菩薩能夠現梵王身說清淨法，使令眾生能夠堅定在那分清淨的心。
只要你有心、有願，就有這分的力量為你助緣，讓你能夠身心清淨，現這個梵王身來為我們說法。
「及諸天帝釋」，除了梵天王之外，還有天帝釋，那就是忉利天之主，這就是帝釋。
天帝釋
即是忉利天之主
居須彌山之頂
善見城
統領三十三天之主
久遠劫前
迦葉佛滅後
有一女人
發心修塔
有福德大智慧
知友三十三人
皆修福德
女為忉利天主
其助修者
皆作輔臣
合稱為
三十三天也
天帝釋，他居住的地方就是在須彌山上，在善見城。大家也有聽過《地藏經》，而我們也讀過《地藏經》。佛陀說《地藏經》，就是在三十三天，就是忉利天。三十三天的最中央，叫做善見城。
這一段的故事。這段故事就是說在久遠劫前，有一尊迦葉佛出世。出世之後又滅度，滅度之後，有人為他造起了金身、建佛塔。再經了一段時間，這個佛的塔廟也已經破落了，金身年久失修。
有一位女人，這位善女人，她有三十二位朋友，與她一共是三十三位，很好的朋友，志同道合，大家都一起在做好事。其中有一位，就是這樣在帶動的負責人。
有一天，路過一個地方，看到一個地方怎麼有佛塔呢？周圍非常荒廢，所以不由自己走進去到佛塔裡。這個屋頂都漏了，尤其是佛身，那個佛的雕塑已經破壞不堪了。所以將這件事情，回去就向她那些好朋友說，希望這些朋友，一起將這個佛塔全部翻修起來，將金身雕塑起來。
這要用很多錢！這位帶頭的女人就說：「我就是傾家蕩產，我都願意為它付出。」這三十二位認為：「我也是，我若是有形的物資用盡了，即使賣掉了田園，我也願意。」三十三位共同一心，這樣來造塔，修廟、造塔、雕塑金身。在那個地方，本來是一個荒廢的地方，變成了真正周圍環境幽雅。
之後，三十三人，過後，他們(乘)這分福，所以就生在忉利天。總共範圍有四方，每一方都有八個城，四八三十二，總共三十二個城。三十二個城的宮殿，居中就是叫做善見城，那就是帝釋所居住的地方，他是領導這四方三十二城，其中的領導者，所以稱作天帝釋，也是稱為三十三天主。那就是帝釋，釋提桓因，就是切利天主。忉利天一天，我們人間幾天？一百年，在那個地方享受、壽長。
護世四天王：
東方持國天王
南方增長天王
西方廣目天王
北方多聞天王
再接下來，「護世四天王」，護世四天王，就是在忉利天的下面，東方叫做持國天王，南方增長天王，西方叫做廣目天王，北方多聞天王。
此四天王
居須彌山腹
此天界由修布施、持戒二種最勝福業，是以感報得生於此天其中也。
這四天王，就是居在須彌山的天界，(須彌山)山腰之處。因為修布施與持戒這二種的行，布施、持戒，所以他們得福，能夠生在這個四天王天。
四天王天他們的一天，我們(人間)的幾年？五十年。所以天壽也很長，他們的壽命五百歲。
大自在天者
即欲界第六天主
謂若諸眾生
欲身自在
菩薩即於彼前
應現身而為說法
令其成就也
又再，「(及)大自在天」。大自在天，就是在欲界的第六天，天界，再上去，第六天；那就是「諸眾生欲身自在」，因為去除了欲之後，菩薩自然會在這樣的人的面前，應現說法，現天身來說法。
所以，只要我們願意修福，能夠布施、持戒。持戒之中，當然忍辱、精進、禪定、智慧，這些戒律，我們都懂得守得好來，自然就有很多的因緣，在我們的身邊。
總而言之，學佛，總是要先去除了我們的心欲。我們癡，因為癡盲，沒辦法接受佛法。現在這段(經)文，就是要告訴我們，我們的心都要清淨，這個欲心，這個身也清淨，這就是表示我們的身心清淨，才能夠接受佛法，這種微妙的法才能夠入心。所以希望大家聽法要多用心。
Explanations by Master Cheng-Yan
Subject: All Heavenly Beings Protect the Assembly (諸天護道場)
Date: November. 04. 2014
“As the guiding teacher of the Three Realms and the kind father of the Four Kinds of Beings, when the Buddha teaches the Great Dharma all heavenly beings protect the assembly.”
The Great Enlightened One, the Buddha, has manifested in this world. The Great Enlightened One is the kind father of the Four Kinds of Beings and also the guiding teacher of the Three Realms. “The Four Kinds of Beings,” as we know, refer to the womb-, egg-, moisture- and transformation-born. These are the Four Forms of Birth. Among the Four Forms of Birth, apart from humans like us, the transformation-born are born in the heaven and the hell realms. There are also many microorganisms that are also transformation-born. Some beings are egg-born. Chicken, birds and other animals all hatch from eggs. Moisture-born refers to bugs and other creatures that emerge from underwater or from filthy places. Damp places are naturally home to certain living organisms. Therefore, the Buddha does not only show compassion to humans. Even those in heaven, the heavenly beings, take refuge with Him because He is the guiding teacher of Three Realms. People in hell face unbearable suffering and lack the karmic conditions [to hear the Dharma]. In the animal realm, whether they are womb-born, egg-born or transformation-born, the opportunities for them to hear the Dharma are even more rare. Only human beings, those in the human realm, can create all these world with their minds.
We always say, there is “good, evil and indeterminate karma.” Good things are done by humans; people doing good deeds can benefit the world. Evil also comes from a slight deviation of the human mind. When unwholesome thoughts arise, the evil they lead people to commit causes manmade calamities in this world. Thus the Buddha comes to the human realm again and again to teach sentient beings. So, He is the guiding teacher of the Three Realms and the kind father of the Four Kinds of Beings.
He comes to the human realm to teach the Great Dharma. Wherever the Buddha teaches, naturally “all heavenly beings protect the assembly.” They will come to protect the Dharma. At the beginning of each sutra, the text will mention the heavenly beings and eight classes of Dharma-protectors that came to be part of that Dharma-assembly. They came to “protect the assembly”.
Previously, I have also told everyone that if we can uphold one precept, five Dharma-protectors will be by our side. If we uphold five precepts, there will be 25 Dharma-protectors. There was a person who reverently believed in the Buddha, listened to the Dharma and accepted the precepts. Because he sustained his reverence after accepting the Five Precepts, no matter what happened to him, dangers always turned into blessings.
Eventually he asked his teacher this question. He explained that a couple of times when he ran into danger, incredibly, things turned out well. His teacher told him, “Because you accept and uphold the Five Precepts, there are usually 25 Dharma-protectors guarding you.” Hearing this, he was very happy and very proud. He thought, “In my daily living, there are 25 Dharma-protectors by my side.What do I need to be afraid of?”
He became more filled with pride and arrogance.Without realizing it, he no longer treated others with humility.Eventually, he began to feel that as long as his spiritual cultivation led to a though understanding of the teachings; he did not need to adhere to the practice.He began to satisfy his cravings for tastes and thus returned to the lifestyle he had led before he had faith in the Buddha and accepted the precepts.Thus he slowly stopped upholding the Five Precepts.
One day, after he had a full meal, he felt tired and went to rest.As he was napping, he heard someone say,“This person is no longer pure in body and mind. Should we keep protecting him?”Each precept’s Dharma-protectors said, “Based on his behavior, I will also abandon him,” and like this, the protectors decided to stop protecting him.Thus, they all left.When he awakened, he was terrified.“Is it true that all of my Dharma-protectors have left me?”So, he went back to the temple to ask his teacher.
His teacher said, “Judging by your appearance, there is no aura of spiritual refinement around you anymore. You aura of spiritual refinement has disappeared.”The man became more terrified.He told his teacher what he heard during his nap.“What should I do?”His teacher said, “Repent and start over.”
Although this is a story, we need to know this is how Dharma-protectors work.If we are engaging in spiritual practice, we must cultivate virtue.“The virtuous attain.”If we do not practice, we will have no attainment.If have no attainment, we have no virtue.We must be diligent in our spiritual practice and take the Dharma to heart.After we have taken it to heart, we can also transform others.This is awakening ourselves and others.When we share what we have attained with others, we create blessings.So, when we learn the Buddha’s Way, we must emulate His virtues and actions.We must be diligent in our practice.If we can do this, any place can be a place of spiritual cultivation and the Dharma-protectors will all surround our spiritual training ground.We must also be mindful and reverent every day and accept and abide by precepts to continue to diligently advance.
The sutra passage states, “But sentient beings have dull capabilities, are attached to pleasure and blinded by delusion. When it comes to beings such as these, how can they possibly be transformed?”
This is the previous passage in the sutra.This was what Sakyamuni Buddha [observed in] sentient beings with dull capabilities.To open the door to their hearts and wash away the ignorance in their minds was truly very difficult.How could He transform these people?So, He pondered for three periods of seven days.For 21 days, He contemplated how.He could bring this Dharma into the human realm.As there were people with varying capabilities, how could He teach according to these great, average or limited capabilities?He decided to use provisional skillful means.Who should be the first to listen to the Dharma?To whom would He teach the Dharma first?This is what He contemplated during those 21 days.
Over these past few days we have been discussing how Ajnata Kaundinya and the others became the five bhiksus.After they became the five bhiksus, the Buddha-Dharma and the Sangha had come into existence.Then the Buddha went among the people.
“At that time, all Brahma Kings,” while the Buddha was there contemplating, “as well as Sovereign Sakras, the four heavenly kings who guard the world the king of Great Freedom Heaven…”
These are all kinds of Dharma-protectors.As Sakyamuni Buddha contemplated how to transform sentient beings, He thought, “How can they possibly be transformed? I have awakened ,and this Dharma is so subtle and wondrous, but these sentient beings are so difficult to transform. Maybe it is better not to say anything and simply enter Parinirvana.” So, many heavenly beings appeared to console Sakyamuni Buddha.
This is a story I have told in the past.This took place after His initial awakening. At that time “all Brahma Kings”, refers to kings of all the heavens in the form realm. The form realm is beyond the desire realm. The human realm is in the desire realm. Beings in the form realm have eliminated all desires from their minds. These heavens are very pure.
“All Brahma Kings [rule] the heavens of the form realm. When sentient beings’ minds are cleared of desires and awakened and not tempted by the dusts of desires, their bodies’ will be pure. Bodhisattvas will then appear before them as Brahma Kings and teach them the Dharma, enabling them to attain liberation.”
There are many heavens. Some spiritual practitioners begin their spiritual cultivation in the human realm, then their “minds are cleared of desires and awakened”. Their minds, which were turbid with greed and desires, have completely awakened. They “will not be tempted by the dusts of desires”. Since we know that the world is impermanent, we know that all material things are illusory and not real, but we still pursue them because we have desires. Worldly desires, whether for sensual pleasure, fame or wealth and so on, are all very tempting for humans. They prevent people’s minds from calming down, from upholding precepts and being in a state of Samadhi, because desires are very disruptive to our minds. Those who have not formed a firm resolve will easily be led astray by their desires.
So, if people’s “minds are cleared of desires and awakened”, they can resolve to “not be tempted by dusts of desires”. Desires are defiling, like dust or dirt. If people do not become defiled due to the influence of desires, “their bodies will be pure”. As we begin to engage in spiritual practice, though we are still ordinary beings, we can resolve to cultivate a pure body and mind. For people like this, “Bodhisattvas will appear before them”. With people like this, [Bodhisattvas] will appear “as Brahma Kings and teach them the Dharma”. A Brahma King did not come to teach the Dharma; it was a Bodhisattva appearing as a Brahma King and teaching the purifying Dharma to enable sentient beings to resolutely uphold the purity of their minds. As long as we have this aspiration and vow, we have power as an assisting condition that helps us cleanse our body and mind. So, they appear as the kings of Brahma Heaven to teach us the Dharma. “As well as Sovereign Sakras”.
In addition to all Brahma Kings, there were also the Heavenly Sovereign Sakras. The king fo Trayastrimsa Heaven is Sovereign Sakra.
“Sovereign Sakra is the king of Trayastrimsa Heaven. He dwells at the peak of Mt. Sumeru in City of Good Views and leads the kings of the thirty-three heavens. Distant kalpas ago, after Kasyapa Buddha entered Parinirvana, there was a woman who aspired to building stupas. With blessings, virtues and great wisdom, she [recruited] 32 friends to also cultivate blessings and virtues. She became the king of Trayastrimsa Heaven. The people who helped her became her ministers. Together they [ruled] the thirty-three heavens. ”
Sovereign Sakra lives on Mt. Sumeru in City of Good Views lives on Mt. Sumeru in City of Good Views. You have all heard of the Earth Treasury Sutra and we have also read the Earth Treasury Sutra. The Buddha taught the Earth Treasury Sutra in the thirty-three heavens, also called Trayastrimsa Heaven. At the center of the thirty-three heavens is City of Good Views. There is a story behind this.
This story took place distant kalpas ago. Kasyapa Buddha appeared in this world. After appearing, He eventually entered Parinirvana. After He entered Parinirvana, people created golden statues and built stupas for Him. Then another long period of time passed. These stupas and shrines were in shambles and the golden statues had long been in disrepair. There was a woman, a very kind woman, with 32 friends. In total they were a group of 33 good friends, who shared the same ideals and did good deeds together. Among them was a woman who was the leader and influenced others. One day, as she passed by a place, she was surprised to find a stupa there. It looked abandoned. She could not help but walk into the stupa. The ceiling was leaking, and the Buddha statue had completely deteriorated.
So when she returned, she told her good friends. She hoped that they could completely restore this stupa and repair the golden statue.This would take a lot of money. So, the woman in charge said, “Even if this costs me very last penny, I am willing to give everything for this purpose.” The other 32 people thought, “Me too!” “Even if I deplete all of my material assets, even if I have to sell my lands, I am willing”.
These 33 friends shared the same resolve to rebuild the stupa, fix the shrine and repair the golden statue. That place was originally in ruins, but they turned it into an elegant place.Later, after these 33 friends passed away, because of the blessings they had created, they were born in Trayastrimsa Heaven, which is split into four quarters, with eight cities in each quarter. As 4 times 8 is 32, there were a total of 32 cities. The palace in the middle of the 32 cities is City of Good Views. It is where Sovereign Sakra lives He is the leader of these 32 cities, He is leader of these 32 cities, so his title is Sovereign Sakra, the heavenly lord of the thirty-three heavens He is Sovereign Sakra, Sakra-devanam Indra, the king of Trayastrimsa Heaven.
One day in Trayastrimsa Heaven is how many years in the human realm? 100 years.
Those that live there enjoy great longevity.
“four heavenly kings who guard the world.” These kings live below Trayastrimsa Heaven In the east is King Dhrtarastra. In the south is King Virudhaka. In the west is King Virupaksa In the north is King Dhanada. These four heavenly kings live in the heavenly realm of Mt. Sumeru, halfway up the mountain. By practicing the paramitas of giving and upholding precepts, they were able to obtain the blessings to become the kings of the four heavens.
One day in the four heavens of the heavenly kings is how many years in the human realm? 50. The lifespan in that heaven is also very long. Their lifespan is 500 years old. There is also “the king of Great Freedom Heaven.”
The Great Freedom Heaven is the sixth heaven in the desire realm. It is six heavens above the heaven realm. If we sentient beings [attain] “freedom from desires of the body, after our desires are eliminated”,Bodhisattvas will naturally appear before us and manifest as heavenly beings to teach the Dharma.
So, as long as we are willing to cultivate blessings, we can give charitably and be disciplined. By upholding precepts, we can cultivate patience, diligence, Samadhi, wisdom, the other disciplines. If we carefully abide by these, we will naturally have good karmic conditions all around us.
In summary, in learning the Buddha’s way, first, we must eliminate our desires and delusions.If we are blinded by delusions, it is impossible for us to accept the Buddha-Dharma. This passage from the sutra tells us that our minds must always be pure. If our mind is free of desires, so is our body. This means that only with pure body and mind can we accept the Buddha-Dharma and take this subtle and wondrous Dharma to heart. So, I hope when you listen to teachings, you will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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