20150204《靜思妙蓮華》離垢為地報土莊嚴(第494集)
（法華經•譬喻品第三）
⊙「究竟成佛妙覺圓滿，菩薩起步為覺有情，眾生依止正依業報。」
⊙「當得作佛，號曰華光如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。」《法華經 譬喻品第三》
⊙「國名離垢，其土平正，清淨嚴飾，安隱豐樂，天人熾盛。琉璃為地，有八交道，黃金為繩，以界其側。」《法華經 譬喻品第三》
⊙國名離垢：離煩惱之垢染，清淨佛土。菩薩十地行之第二「離垢地」：具清淨之戒行，離煩惱之垢染，故名。
⊙依正報得清淨土平正。離惡行的過失，斷煩惱的垢染，叫做清淨；這是障盡解脫的離垢清淨。
⊙於其國土，儘是清淨安隱豐樂，無四惡趣，盡為善趣眾生，故天人熾盛，菩薩充滿。
⊙琉璃為地，有八交道：離垢、清淨之義。琉璃，喻地光明之象；八交道，為修八正道之因行。
⊙久修福因，勤造福緣，持智慧行，持清淨念。得大莊嚴報土，故黃金為繩以界其側。
【證嚴上人開示】
「究竟成佛妙覺圓滿，菩薩起步為覺有情，眾生依止正依業報。」
究竟成佛
妙覺圓滿
菩薩起步
為覺有情
眾生依止
正依業報
修行，目的就是希望能夠成佛。起步是從凡夫，凡夫開始，我們步步向前前進，聽聞佛法，增長一分慧命，減少一分煩惱，若這樣，修行就步步精進，慧命日日增長，煩惱分分消除。
像一面鏡子，我們每天都在擦啊擦，希望擦得這面鏡子，就是能清、能明，照到周圍的境界很明朗，到了這面鏡子，全都很清淨，忽然間周圍境界現前，明明朗朗，宇宙萬物，大法，完全匯入在我們的腦海中，見聞無不都是法，這叫做「妙覺」。
一切有相、無相的理，都能夠收納於覺海中，妙覺圓滿的境界，這不就是修行者的目標嗎？
雖然我們現在都還是凡夫，菩薩是凡夫成的，成佛要從菩薩道入，「菩薩起步為覺有情」，到覺有情，就是叫做菩薩，已經瞭解了佛法，與眾生廣結法緣，在眾生中，能夠解開眾生的迷惑；但是眾生的雜念、污濁、是非等等，不會影響到菩薩的心，能夠一心一志，不退道心在人群中，這叫做「覺有情」。
菩薩不只是一世，是生生世世行在菩薩道中。我們這幾天不是一直說過嗎？釋迦牟尼佛的過去，經歷了二萬億的佛，(於)道場中修行過來。舍利弗現在受佛為他授記，也要經過了無量無邊的時間，可見菩薩起步，這條路是生生世世，為人群而來人間，我們要有這個堅定的心。
所以，學佛，我們要學佛為一大事來人間，我們也要追隨著佛陀，生生世世，同樣為一大事來人間，這一大事就是度眾生、教化眾生、救拔眾生的苦難，同時引導他去迷、向正道。芸芸眾生這麼多，需要菩薩的堅定的心。
菩薩道是眾生所依止。眾生是不是能夠了解道理？有因緣得度否？那就要看菩薩了。菩薩與眾生有緣，同樣的一句話，甲說的話，但是人聽不進去；乙說的話，一知半解；丙說的話，一句，他能夠點醒他，千千萬萬的心結，了解了。這就是因為有緣，深緣。這樣一說，他全都能夠了解，這就是說和眾生這個緣深、淺，有結了好緣，我們就要結深緣，生生世世。
菩薩若是一直，生生世世不斷造因、緣，成佛的因、覺悟的緣，這樣一直到了依、正，正報、依報，業報完全從好的方向，不斷建造起來。就像舍利弗，現在已經受了，佛陀將要為他授記，已經發心願意為眾生所依止，所以未來他的正、依的業報，那個正報、依報，未來舍利弗成佛的地方（國土嚴淨）。
我們前面說過了，他成佛之後，名號叫做華光如來，十號具足：應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。
當得作佛
號曰華光如來、
應供、正遍知、
明行足、善逝、
世間解、無上士、
調御丈夫、
天人師、
佛、世尊
《法華經 譬喻品第三》
這十種德號，德，就是你要做過、走過，全都圓滿，十號具足，那時候就是成佛之時。
他的成佛，那個依、正二報，國土，就是所依止的國土，那就是「國名離垢，其土平正，清淨嚴飾，安隱豐樂，天人熾盛。琉璃為地，有八交道，黃金為繩，以界其側。」
國名離垢
其土平正
清淨嚴飾
安隱豐樂
天人熾盛
琉璃為地
有八交道
黃金為繩
以界其側
《法華經 譬喻品第三》
光讀這段經文，就會感覺多麼莊嚴、多麼享受的一個國界。在那個地方生活，是這麼的安穩，一切的一切，都是很豐富，人民很快樂。
「天人熾盛」，很多。天人就是已經都是善，修善的人。這個土地就是像天界一樣，琉璃為地，尤其是八交道，所有四方八達的道路，都是這樣方方正正，這種交叉的道路，就是這麼妥善。不是像我們人間，路是開得很多，十字路口像虎口一樣。
在舍利弗未來(成佛)的國土，國家的名稱叫做「離垢」，顧名思義，就是完全沒有污染的東西了，這就是表示煩惱之垢染，垢染，煩惱的垢染，全都清淨，這樣就是佛土。
國名離垢：
離煩惱之垢染
清淨佛土
菩薩十地行之第二
離垢地
具清淨之戒行
離煩惱之垢染
故名
這種的佛土，就是在那個地方生活的人，也全都沒有垢染，煩惱全都清除了，在這片國土生活。
菩薩就是十地行的第二地，叫做「離垢地」。菩薩十地，過去曾說過了，第一地叫做什麼呢？歡喜地。修菩薩行，開始就要心開闊，心寬念純，投入在人群中，不論人群人我是非，有多麼大，多少的污垢，不乾淨的人、事、物，但是菩薩要常常抱著歡喜心。
看看我們慈濟人，走入居家關懷時，所看到的那個家庭，人的貧而病、殘障等等，這種的家庭，不知道幾年的時間，不曾打掃過，身體不知多久不曾洗過，頭髮也已經這樣整個糾結，整片非常長，像這樣，慈濟人，菩薩在人間，不忍眾生受苦難，趕緊即刻打掃那個家庭。
老鼠、蟑螂，甚至蛇在屋裡。看到蟑螂穴，嚇到，看到老鼠穴，老鼠全都跑出來，鑽進褲管裡面去，在那裡一直跺，抖，抖到老鼠跑出來。我們也有看到這樣的畫面，真的人間菩薩。
打掃屋子裡是這樣，那個污垢、馬桶等等，已經滿出來了，不通，滿出來，整個是這麼的髒，水也淹起來了。慈濟人，甚至是大醫王，攜家帶眷投入時，那個地上淹起來的水，他們就要用桶子、用瓢子，慢慢地舀，舀到水乾了，人再開始進去清理馬桶，慢慢地舀，然後就一直清，清得讓它通，一直擦，擦得整個馬桶，會發光、發亮。地板、牆壁、天花板，全都整理得乾乾淨淨，這就是人間的活佛、菩薩，不捨眾生這種污垢的苦難。
身體幫他洗得乾乾淨淨，頭髮幫他剪得整整齊齊，衣服為他換得乾淨清爽。同時還膚慰他的心，開始就長期、長期，用耐心、愛心，去膚慰他的心，慢慢地讓他懂得道理，念佛，佛心入己心，像這樣在帶，救拔眾生，這樣的菩薩都是，抱著甘願、歡喜，這叫做菩薩初地。
這種菩薩初地，第一地，開始就要再進階第二地，第二地，那就是叫做「離垢地」。菩薩的心境來如何修？從甘願、歡喜，一直到顧好我們這念心。我們的心要清清淨淨，永遠污垢，貪、瞋、癡、驕慢、懷疑，像這些心念，我們要顧得，不要讓它靠近我們的心，遠離我們的心，這叫做「離垢地」。
所以，舍利弗要經過了，一段很長的時間，結好了眾生緣圓滿，同時他的心要顧得，世間一切的雜念、污濁，也動不了他的心。結果他的依報，他(成佛)的報土，將來就有這麼亮麗的國土，叫做「離垢」。這是菩薩的第二地，全都是清淨，都是有持戒的人，安分守己，以戒為制度，這樣來遠離煩惱的垢穢。所以在那裡住的人，將來都是這麼清淨、那麼有愛心，天人與菩薩。也可以想像這個國土，是多麼莊嚴、富有。
接下來就說「其土平正，清淨嚴飾」。非常的平坦，很清淨的嚴飾，這樣來莊嚴著那個國土。這是依正報，得清淨土的平正。
依正報
得清淨土平正
離惡行的過失
斷煩惱的垢染
叫做清淨
這是障盡解脫的
離垢清淨
人的心若是都平靜，平平順順的心，自然所過的日子、所住的環境都是這樣。所以，這也就是，領導者的人，先經過這樣的心，所以共處在一起，也是同樣這樣。所以環境也是這樣，所以說來，環境與心境是很密切。
已經離惡行過失，斷煩惱的垢穢，叫做清淨。我們若有持戒，就沒有過失、沒有惡行，煩惱全都斷除，沒有什麼事情、人我是非，來障礙我們修行、精進，沒有來染著我們的心，所以自然就「安隱豐樂」，這全都是人天，這是國土，全都是清淨安穩的地方，就不像我們人間危機四伏。
其實，到了那個時候，舍利弗的國土，它就是這樣全都很清淨、很安穩、很豐富，沒有惡趣，沒有四惡趣。
於其國土
儘是清淨
安隱豐樂
無四惡趣
盡為善趣眾生
故天人熾盛
菩薩充滿
「四惡趣」就是，阿修羅，地獄、餓鬼、畜生，這四惡道全都沒有。盡為善趣眾生，所以這全都是向善的人的國家，所有的人民，像天人一樣，都是很善良，什麼東西很滿足，天人熾盛，又再菩薩充滿。「琉璃為地，有八交道」，這個國土已經沒有骯髒的東西，沒有污垢，不只是外境清淨，人人的內心也都清淨。
琉璃為地
有八交道：
離垢、清淨之義
琉璃
喻地光明之象
八交道
為修八正道之因行
「琉璃為地」，清淨到什麼程度呢？就像琉璃。我們也有看過比較豐富的家庭，或者是場所，地上鋪地磚，或者是大理石，磨得很光亮，看了會照人影。這是一種的譬喻，尤其是亮得就像琉璃，「琉璃」在世間，也是(珍)寶之一，在那個礦中的寶，這是琉璃。
「八交道」，就是修八正道的因(行)，我們若能夠在人間，好好來修八正道，一切都是正向，自然我們的心，就沒有受什麼來阻礙我們，就像八交道一樣，很開闊，暢行無阻。所以我們的心的路要正。
再來就是說，「黃金為繩，以界其側」。我們在人間要造一面牆，就是用水泥，或者是磚塊，或者是用石頭、用土堆等等。但是舍利弗未來成佛的國土，它很豐富，「黃金為繩」，用黃金做繩子，大家人人守規矩，就是守在界線之內，各人的行為端正。「以界其側」，用黃金來說「界限」，這就是因為我們人人，能夠在這麼豐富的地方，就是要「久修福因，勤造福緣」。
久修福因
勤造福緣
持智慧行
持清淨念
得大莊嚴報土
故黃金為繩
以界其側
舍利弗未來一定要修很多的福，也要造很多的緣，還要「持智慧行，持淨念」。智慧的行要修，清淨的心要顧，所以「得大莊嚴報土」，未來自然他成佛的境界，就是這麼豐富的地方。
所以，學佛必定要有一個目標，一定要到成佛為止。人人本具佛性，只要污垢遠離了，清淨現前了，人人無不都是，究竟圓妙的覺性現前。所以要時時多用心。
Explanations by Master Cheng-Yan
Subject: Sariputra’s Magnificent Reward-land (離垢為地報土莊嚴)
Date: February.04. 2015
“To ultimately attain the Buddha’s perfect and wondrous enlightenment, we start as Bodhisattvas, as awakened sentient beings whom sentient beings rely on. Then we can attain direct and circumstantial retributions.”
The goal of spiritual practice is to attain Buddhahood. We begin from the state of ordinary people, then we move forward, step by step. When we hear the Dharma, our wisdom-life grows, and we reduce our afflictions accordingly. In this way, we diligently advance in our spiritual practice; our wisdom-life grows day by day, and our afflictions are eliminated bit by bit. This is like wiping a mirror every day, hoping this mirror will be so clean and bright that it will reflect its surroundings very clearly. When this mirror is completely clean, suddenly the reflection of our surroundings will manifest clearly. The Great Dharma of all things in the universe will pour into our minds so that everything we see and hear will be Dharma. This is called “wondrous enlightenment.”
All principles of tangible or intangible things will be encompassed within our ocean of enlightenment, a state of perfect and wondrous enlightenment. Isn’t this the goal of spiritual practitioners? Although we are now still ordinary people, Bodhisattvas also begin as ordinary people. To attain Buddhahood, we must first enter the Bodhisattva-path. “We start as Bodhisattvas, as awakened sentient beings.” Awakened beings are called Bodhisattvas. They already understand the Buddha-Dharma and with the Dharma extensively create affinities. They go among sentient beings to help them resolve their delusions, however sentient beings’ discursive thoughts, impurities, conflicts and so on will not affect the minds of Bodhisattvas. They can maintain their resolve and vows without losing their spiritual aspirations. Thus they are awakened sentient beings.
They are not Bodhisattvas for one lifetime only. Lifetime after lifetime, they walk the Bodhisattva-path. Haven’t we been talking about this these few days? In Sakyamuni Buddha’s past lives, He engaged in spiritual practice in the presence of over two trillion Buddhas. Sariputra was not receiving the Buddha’s prediction of Buddhahood, and an incalculable amount of time will need to pass [before he attains Buddhahood]. Clearly, after our first steps as a Bodhisattva, we must continue down this road for many lifetimes and come to this world for the sake of the people. We must have this firm resolve.
So, to learn the Buddha’s Way, we must learn how He comes to this world for one great cause. We must also follow the Buddha, lifetime after lifetime, to likewise come to the world for one great cause. This great cause is to transform sentient beings, teach them and relieve their suffering while also guiding them to eliminate delusions and walk along the Right Path.
There are so many sentient beings [to help], so we need the determination of a Bodhisattva. The Bodhisattva-path is what people rely on. Will people be able to understand principles? Will they have conditions to be transformed? That depends on Bodhisattvas. Bodhisattvas have an affinity with sentient beings. With the exact same teaching, if person A says it, no one accepts it, but if person B says it, people partially understand and if person C says it, these simple words can help resolve all the issues in their minds. They understand it completely. This is because of their strong karmic connection. Once he says it, people can understand, all this depends on the strength of their karmic connections.
Besides forming good connections, we must form strong connections, lifetime after lifetime Bodhisattvas also continue to create causes and conditions, life after life.They create causes for attaining Buddhahood and conditions for awakening until they have attained direct and circumstantial karmic retributions, which have been be accumulated, bit by bit, through doing things in a wholesome way.
Take Sariputra, for example.He had already received a prediction of Buddhahood from the Buddha and aspired to be someone sentient beings can rely on.Therefore, his future direct retributions and circumstantial retributions will [eventually] lead him to Buddhahood.
We talked about this before.Once Sariputra attains Buddhahood, he will be named Flower Light Tathagata.He will be endowed with the ten epithets.“One Worthy of Offerings, One Who Is Perfect in Wisdom and Action, the Well-Gone One, Knower of the World, Unsurpassed Guide, the Tamer, Teacher of Heavenly Beings and Humans, Buddha, the World-Honored One.”
These are ten virtuous epithets.Virtue is something we must attain through action.When we are replete with all virtues, we will be endowed with the ten epithets.That is when we will attain Buddhahood.He will attain Buddhahood because of his circumstantial retribution and direct retribution.A land is a place on relies on.
So, “This land shall be called. Free of Defilements. The land will be even, purely adorned, tranquil, prosperous and abounding with heavenly beings and humans. Its ground shall be made of crystals, with eight intersecting roads, bordered with golden cords.”
Just reading this sutra passage, we can feel how magnificent this place is and how enjoyable it is.Life there is tranquil.Everything is very prosperous, and everyone is very happy.“Abounding with heavenly beings and humans.”Heavenly beings are already wholesome beings who cultivate goodness.This land is like the heaven realm.Its ground shall be made of crystals, In particular, the eight intersecting roads, the roads that lead in all eight directions, are all very straight.These roads intersect in such a well-arranged manner.In contrast, in the human realm, we build many roads and each intersection is highly dangerous.
In the land where Sariputra will attain Buddhahood, this country is called “Free from Defilements”.The name literally means it is completely pure and without defilements.That means that the defilements of afflictions have completely been purified.
This is a Buddha-land.
His land shall be called “Free of Defilements:”
Free from the defilement of afflictions, it is a pure Buddha-land.
The second of the ten grounds of Bodhisattvas is the ground of freedom from defilement.With the purifying practices of precepts, we can be free from the defilement of afflictions.Thus it has this name.
This kind of Buddha-land is one where the people living there are also free of defilements and have eliminated all their afflictions.
People like this live in this land.
For Bodhisattvas, the second of the ten grounds is the ground of freedom from defilement.We have discussed the Ten Grounds of Bodhisattvas before.What is the first ground?The ground of joy.
To follow the Bodhisattvas-practice, we muss have open hearts, broad minds and pure thoughts and dedicate ourselves to helping people.Regardless of the interpersonal conflicts in the world, or the severity of the defilements or the impurity of the people, matters and objects, Bodhisattvas must always have joyous hearts.
When Tzu Chi volunteers conduct home visits, we may encounter households with people who are poor, sick, disabled and so forth.
One particular man had not cleaned his home in a long time.
He had not bathed in a long time.His hair was in tangle of knots; it was a huge mess.Seeing this, these volunteers, these Bodhisattvas in the world, could not bear to see him suffer.
So, they immediately helped him clean up. There are mice, cockroaches and even snakes in the house. They saw a cockroach nest; that scared them. Then they saw a mouse den. All the mice ran out and crawled into their pant legs, crawled into their pant legs, so they kept stomping their feet and shaking their legs until the mice ran out. We have also seen these kind of images. They are truly Living Bodhisattvas to clean a house like this. There was even filth overflowing from the toilets. The pipes were blocked so there was a backflow and the whole room was filthy. The water also kept rising.
Tzu Chi volunteers, including the doctors and their families who were helping out, since the water had flooded over the ground, needed to use buckets and ladles to slowly scoop up the water until the ground was dry. Then they cleaned the toilet itself, slowly scooping things out and clearing it, until it was unclogged. Finally they wiped the toilet until it was shiny and bright. The floor, the walls and the ceiling all were thoroughly cleaned. These volunteers are truly Living Buddhas and Living Bodhisattvas. They could not bear for someone to suffer among this filth, so they thoroughly washed his body, cut his hair very neatly and dressed him in a fresh change of clothes. At the same time, they comforted him. Over a long period of time, with love and patience, they comforted him. They gradually helped him understand principles and chant the Buddha’s name to take the Buddha’s mind into his own. By rescuing and guiding sentient beings like this, these Bodhisattvas do this work willingly and with joy. This is the first Bodhisattva ground. From the first Bodhisattva ground, we need to advance to the second ground.
The second ground is the ground of freedom from defilement. To cultivate the mindset of Bodhisattvas, we must serve willingly and joyfully and must constantly take good care of our mind so that it remains pure. When it comes to defilements such as greed, anger, ignorance, arrogance and doubt, we must take care so that they will not get close to our minds. We must keep them away. This is the “ground of freedom from defilement”.
So, Sariputra needs to spend a very long time to perfect his karmic connections with sentient beings. At the same time, he has to take good care of his mind so that the discursive thoughts and defilements of this world will not cause him to waver. Then, in the end, his circumstantial retribution will lead him to a land where. In the future these will be this beautiful land called “Free of Defilements”. This is the second Bodhisattva ground. It is completely pure. Its people all upholds precepts, fulfill their duties and manage themselves with precepts. This is how they free themselves from the defilements of afflictions.
Everyone who lives there is very pure and very loving. They are heavenly beings and Bodhisattvas. We can imagine just how magnificent and wealthy this land is.
Next, it states, “the land will be even, purely adorned”. It is very smooth and adorned very purely. This is a way of dignifying the land. With circumstantial and direct retributions, this pure land is able to be even and centered.
“With circumstantial and direct retributions, we obtain a pure land that is even and centered. When we are free from the wrongdoings of evil actions and free from the defilement of afflictions, we are in a state of purity. This freedom from afflictions comes from eliminating and being liberated from obstructions.”
If a person’s mind is tranquil and stable, then naturally the way they live and the environment they live in will reflect that. For this to happen, first the leader of that place must have this mindset. Then when people gather together, they will adopt the same state of mind, and their surroundings will be the same way. Therefore, our surroundings and our minds are closely related. If we can be free from evil deeds and wrongdoings and eliminate the defilements of afflictions, we will be in a pure state. If we uphold precepts, we can keep ourselves from committing wrongdoings and can eliminate all afflictions. Then no things and no interpersonal conflicts can hinder our spiritual practice and diligent advancement. With nothing to defile our minds, our lives will be tranquil and prosperous. This is like a wonderful land where heavenly beings and humans reside. It is a place of complete purity and tranquility, unlike this world, which is filled with danger.
Actually, when that time comes, Sariputra’s land will be very pure, very tranquil and very prosperous, free of the Four Evil Destinies.
“Therefore this land is completely pure, tranquil and prosperous. There are no Four Evil Destinies. There are only good destinies for sentient beings, thus it abounds with heavenly beings, humans and is filled with Bodhisattvas.”
The Four Evil Destinies are the asura, hell, hungry ghost and animal realms. None of these Four Evil Destinies exist there. There are only good destinies for sentient beings. So, this is a country full of virtuous people. All its people will all be like heavenly beings, very kind and content with everything. “Abounding with heavenly beings and humans” and filled with Bodhisattvas, “its ground shall be made of crystals with eight intersecting roads,”
This land is already free of filthy things and defilements. Not only are the surroundings pure, but everyone’s minds are also pure.
Its ground shall be made of crystals, with eight intersecting roads: This shows purity and freedom from defilement. A crystal is bright and radiant. This eight intersecting roads represent the practice of the Eightfold Noble Path.
“Its ground shall be made of crystals” Just how pure is it? It is as pure as crystal. We have also seen families that are wealthy, or fancy venues that pave the floor with tiles or marble polished so rightly that people can see their reflections in it.This is a kind of metaphor, especially when something is as bright as crystal.
In this world, “crystal” is a precious treasure. It is treasure found in the mines. The eight intersecting roads represent the practice of the Eightfold Noble Path. If we can really make an effort to practice the Eightfold Noble Path, we will head toward the right direction. Then nothing will be able to hinder our minds. Like the eight intersecting roads, our path will be very broad and unobstructed.
So, our minds must be on the right path. Next, it states, “bordered with golden cords”. When we want to build a wall in this world, we choose from cement, bricks stones, mounds of soil and so forth. However, the land where Sariputra will attain Buddhahood is so prosperous it has “golden cords;” gold is used to make ropes. Everyone follow the rules and keeps within these borders. Everyone’s behaviors is very proper, so it is “bordered with golden ropes.” Gold is used to mark the borders. This is because all of them are able to live in such a place of abundance.So, they must “persevere in cultivating blessed causes and earnestly form blessed conditions.”
They must persevere in cultivating blessed causes and earnestly form blessed connections. By putting wisdom into practice and cultivating a pure mind, they will reach a very magnificent land. Thus, it says “bordered with golden cords.”
Sariputra must cultivate many blessings and form many connections in the future. He must also “put wisdom into practice and cultivate a pure mind.” He must cultivate wisdom in his actions and take good care of his pure mind.Then he will “reach a very magnificent land.”
In the future, the place where he will attain Buddhahood will be a prosperous land such as this. So, to learn the Buddha’s Way, we must have a goal. We must continue until we attain Buddhahood. We all intrinsically have the Buddha-nature and as long as we free ourselves from defilement, purity will manifest. Everyone can manifest a perfect and wondrous enlightened nature. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「究竟成佛妙覺圓滿，菩薩起步為覺有情，眾生依止正依業報。」
⊙「當得作佛，號曰華光如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。」《法華經 譬喻品第三》
⊙「國名離垢，其土平正，清淨嚴飾，安隱豐樂，天人熾盛。琉璃為地，有八交道，黃金為繩，以界其側。」《法華經 譬喻品第三》
⊙國名離垢：離煩惱之垢染，清淨佛土。菩薩十地行之第二「離垢地」：具清淨之戒行，離煩惱之垢染，故名。
⊙依正報得清淨土平正。離惡行的過失，斷煩惱的垢染，叫做清淨；這是障盡解脫的離垢清淨。
⊙於其國土，儘是清淨安隱豐樂，無四惡趣，盡為善趣眾生，故天人熾盛，菩薩充滿。
⊙琉璃為地，有八交道：離垢、清淨之義。琉璃，喻地光明之象；八交道，為修八正道之因行。
⊙久修福因，勤造福緣，持智慧行，持清淨念。得大莊嚴報土，故黃金為繩以界其側。
【證嚴上人開示】
「究竟成佛妙覺圓滿，菩薩起步為覺有情，眾生依止正依業報。」
究竟成佛
妙覺圓滿
菩薩起步
為覺有情
眾生依止
正依業報
修行，目的就是希望能夠成佛。起步是從凡夫，凡夫開始，我們步步向前前進，聽聞佛法，增長一分慧命，減少一分煩惱，若這樣，修行就步步精進，慧命日日增長，煩惱分分消除。
像一面鏡子，我們每天都在擦啊擦，希望擦得這面鏡子，就是能清、能明，照到周圍的境界很明朗，到了這面鏡子，全都很清淨，忽然間周圍境界現前，明明朗朗，宇宙萬物，大法，完全匯入在我們的腦海中，見聞無不都是法，這叫做「妙覺」。
一切有相、無相的理，都能夠收納於覺海中，妙覺圓滿的境界，這不就是修行者的目標嗎？
雖然我們現在都還是凡夫，菩薩是凡夫成的，成佛要從菩薩道入，「菩薩起步為覺有情」，到覺有情，就是叫做菩薩，已經瞭解了佛法，與眾生廣結法緣，在眾生中，能夠解開眾生的迷惑；但是眾生的雜念、污濁、是非等等，不會影響到菩薩的心，能夠一心一志，不退道心在人群中，這叫做「覺有情」。
菩薩不只是一世，是生生世世行在菩薩道中。我們這幾天不是一直說過嗎？釋迦牟尼佛的過去，經歷了二萬億的佛，(於)道場中修行過來。舍利弗現在受佛為他授記，也要經過了無量無邊的時間，可見菩薩起步，這條路是生生世世，為人群而來人間，我們要有這個堅定的心。
所以，學佛，我們要學佛為一大事來人間，我們也要追隨著佛陀，生生世世，同樣為一大事來人間，這一大事就是度眾生、教化眾生、救拔眾生的苦難，同時引導他去迷、向正道。芸芸眾生這麼多，需要菩薩的堅定的心。
菩薩道是眾生所依止。眾生是不是能夠了解道理？有因緣得度否？那就要看菩薩了。菩薩與眾生有緣，同樣的一句話，甲說的話，但是人聽不進去；乙說的話，一知半解；丙說的話，一句，他能夠點醒他，千千萬萬的心結，了解了。這就是因為有緣，深緣。這樣一說，他全都能夠了解，這就是說和眾生這個緣深、淺，有結了好緣，我們就要結深緣，生生世世。
菩薩若是一直，生生世世不斷造因、緣，成佛的因、覺悟的緣，這樣一直到了依、正，正報、依報，業報完全從好的方向，不斷建造起來。就像舍利弗，現在已經受了，佛陀將要為他授記，已經發心願意為眾生所依止，所以未來他的正、依的業報，那個正報、依報，未來舍利弗成佛的地方（國土嚴淨）。
我們前面說過了，他成佛之後，名號叫做華光如來，十號具足：應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。
當得作佛
號曰華光如來、
應供、正遍知、
明行足、善逝、
世間解、無上士、
調御丈夫、
天人師、
佛、世尊
《法華經 譬喻品第三》
這十種德號，德，就是你要做過、走過，全都圓滿，十號具足，那時候就是成佛之時。
他的成佛，那個依、正二報，國土，就是所依止的國土，那就是「國名離垢，其土平正，清淨嚴飾，安隱豐樂，天人熾盛。琉璃為地，有八交道，黃金為繩，以界其側。」
國名離垢
其土平正
清淨嚴飾
安隱豐樂
天人熾盛
琉璃為地
有八交道
黃金為繩
以界其側
《法華經 譬喻品第三》
光讀這段經文，就會感覺多麼莊嚴、多麼享受的一個國界。在那個地方生活，是這麼的安穩，一切的一切，都是很豐富，人民很快樂。
「天人熾盛」，很多。天人就是已經都是善，修善的人。這個土地就是像天界一樣，琉璃為地，尤其是八交道，所有四方八達的道路，都是這樣方方正正，這種交叉的道路，就是這麼妥善。不是像我們人間，路是開得很多，十字路口像虎口一樣。
在舍利弗未來(成佛)的國土，國家的名稱叫做「離垢」，顧名思義，就是完全沒有污染的東西了，這就是表示煩惱之垢染，垢染，煩惱的垢染，全都清淨，這樣就是佛土。
國名離垢：
離煩惱之垢染
清淨佛土
菩薩十地行之第二
離垢地
具清淨之戒行
離煩惱之垢染
故名
這種的佛土，就是在那個地方生活的人，也全都沒有垢染，煩惱全都清除了，在這片國土生活。
菩薩就是十地行的第二地，叫做「離垢地」。菩薩十地，過去曾說過了，第一地叫做什麼呢？歡喜地。修菩薩行，開始就要心開闊，心寬念純，投入在人群中，不論人群人我是非，有多麼大，多少的污垢，不乾淨的人、事、物，但是菩薩要常常抱著歡喜心。
看看我們慈濟人，走入居家關懷時，所看到的那個家庭，人的貧而病、殘障等等，這種的家庭，不知道幾年的時間，不曾打掃過，身體不知多久不曾洗過，頭髮也已經這樣整個糾結，整片非常長，像這樣，慈濟人，菩薩在人間，不忍眾生受苦難，趕緊即刻打掃那個家庭。
老鼠、蟑螂，甚至蛇在屋裡。看到蟑螂穴，嚇到，看到老鼠穴，老鼠全都跑出來，鑽進褲管裡面去，在那裡一直跺，抖，抖到老鼠跑出來。我們也有看到這樣的畫面，真的人間菩薩。
打掃屋子裡是這樣，那個污垢、馬桶等等，已經滿出來了，不通，滿出來，整個是這麼的髒，水也淹起來了。慈濟人，甚至是大醫王，攜家帶眷投入時，那個地上淹起來的水，他們就要用桶子、用瓢子，慢慢地舀，舀到水乾了，人再開始進去清理馬桶，慢慢地舀，然後就一直清，清得讓它通，一直擦，擦得整個馬桶，會發光、發亮。地板、牆壁、天花板，全都整理得乾乾淨淨，這就是人間的活佛、菩薩，不捨眾生這種污垢的苦難。
身體幫他洗得乾乾淨淨，頭髮幫他剪得整整齊齊，衣服為他換得乾淨清爽。同時還膚慰他的心，開始就長期、長期，用耐心、愛心，去膚慰他的心，慢慢地讓他懂得道理，念佛，佛心入己心，像這樣在帶，救拔眾生，這樣的菩薩都是，抱著甘願、歡喜，這叫做菩薩初地。
這種菩薩初地，第一地，開始就要再進階第二地，第二地，那就是叫做「離垢地」。菩薩的心境來如何修？從甘願、歡喜，一直到顧好我們這念心。我們的心要清清淨淨，永遠污垢，貪、瞋、癡、驕慢、懷疑，像這些心念，我們要顧得，不要讓它靠近我們的心，遠離我們的心，這叫做「離垢地」。
所以，舍利弗要經過了，一段很長的時間，結好了眾生緣圓滿，同時他的心要顧得，世間一切的雜念、污濁，也動不了他的心。結果他的依報，他(成佛)的報土，將來就有這麼亮麗的國土，叫做「離垢」。這是菩薩的第二地，全都是清淨，都是有持戒的人，安分守己，以戒為制度，這樣來遠離煩惱的垢穢。所以在那裡住的人，將來都是這麼清淨、那麼有愛心，天人與菩薩。也可以想像這個國土，是多麼莊嚴、富有。
接下來就說「其土平正，清淨嚴飾」。非常的平坦，很清淨的嚴飾，這樣來莊嚴著那個國土。這是依正報，得清淨土的平正。
依正報
得清淨土平正
離惡行的過失
斷煩惱的垢染
叫做清淨
這是障盡解脫的
離垢清淨
人的心若是都平靜，平平順順的心，自然所過的日子、所住的環境都是這樣。所以，這也就是，領導者的人，先經過這樣的心，所以共處在一起，也是同樣這樣。所以環境也是這樣，所以說來，環境與心境是很密切。
已經離惡行過失，斷煩惱的垢穢，叫做清淨。我們若有持戒，就沒有過失、沒有惡行，煩惱全都斷除，沒有什麼事情、人我是非，來障礙我們修行、精進，沒有來染著我們的心，所以自然就「安隱豐樂」，這全都是人天，這是國土，全都是清淨安穩的地方，就不像我們人間危機四伏。
其實，到了那個時候，舍利弗的國土，它就是這樣全都很清淨、很安穩、很豐富，沒有惡趣，沒有四惡趣。
於其國土
儘是清淨
安隱豐樂
無四惡趣
盡為善趣眾生
故天人熾盛
菩薩充滿
「四惡趣」就是，阿修羅，地獄、餓鬼、畜生，這四惡道全都沒有。盡為善趣眾生，所以這全都是向善的人的國家，所有的人民，像天人一樣，都是很善良，什麼東西很滿足，天人熾盛，又再菩薩充滿。「琉璃為地，有八交道」，這個國土已經沒有骯髒的東西，沒有污垢，不只是外境清淨，人人的內心也都清淨。
琉璃為地
有八交道：
離垢、清淨之義
琉璃
喻地光明之象
八交道
為修八正道之因行
「琉璃為地」，清淨到什麼程度呢？就像琉璃。我們也有看過比較豐富的家庭，或者是場所，地上鋪地磚，或者是大理石，磨得很光亮，看了會照人影。這是一種的譬喻，尤其是亮得就像琉璃，「琉璃」在世間，也是(珍)寶之一，在那個礦中的寶，這是琉璃。
「八交道」，就是修八正道的因(行)，我們若能夠在人間，好好來修八正道，一切都是正向，自然我們的心，就沒有受什麼來阻礙我們，就像八交道一樣，很開闊，暢行無阻。所以我們的心的路要正。
再來就是說，「黃金為繩，以界其側」。我們在人間要造一面牆，就是用水泥，或者是磚塊，或者是用石頭、用土堆等等。但是舍利弗未來成佛的國土，它很豐富，「黃金為繩」，用黃金做繩子，大家人人守規矩，就是守在界線之內，各人的行為端正。「以界其側」，用黃金來說「界限」，這就是因為我們人人，能夠在這麼豐富的地方，就是要「久修福因，勤造福緣」。
久修福因
勤造福緣
持智慧行
持清淨念
得大莊嚴報土
故黃金為繩
以界其側
舍利弗未來一定要修很多的福，也要造很多的緣，還要「持智慧行，持淨念」。智慧的行要修，清淨的心要顧，所以「得大莊嚴報土」，未來自然他成佛的境界，就是這麼豐富的地方。
所以，學佛必定要有一個目標，一定要到成佛為止。人人本具佛性，只要污垢遠離了，清淨現前了，人人無不都是，究竟圓妙的覺性現前。所以要時時多用心。
Explanations by Master Cheng-Yan
Subject: Sariputra’s Magnificent Reward-land (離垢為地報土莊嚴)
Date: February.04. 2015
“To ultimately attain the Buddha’s perfect and wondrous enlightenment, we start as Bodhisattvas, as awakened sentient beings whom sentient beings rely on. Then we can attain direct and circumstantial retributions.”
The goal of spiritual practice is to attain Buddhahood. We begin from the state of ordinary people, then we move forward, step by step. When we hear the Dharma, our wisdom-life grows, and we reduce our afflictions accordingly. In this way, we diligently advance in our spiritual practice; our wisdom-life grows day by day, and our afflictions are eliminated bit by bit. This is like wiping a mirror every day, hoping this mirror will be so clean and bright that it will reflect its surroundings very clearly. When this mirror is completely clean, suddenly the reflection of our surroundings will manifest clearly. The Great Dharma of all things in the universe will pour into our minds so that everything we see and hear will be Dharma. This is called “wondrous enlightenment.”
All principles of tangible or intangible things will be encompassed within our ocean of enlightenment, a state of perfect and wondrous enlightenment. Isn’t this the goal of spiritual practitioners? Although we are now still ordinary people, Bodhisattvas also begin as ordinary people. To attain Buddhahood, we must first enter the Bodhisattva-path. “We start as Bodhisattvas, as awakened sentient beings.” Awakened beings are called Bodhisattvas. They already understand the Buddha-Dharma and with the Dharma extensively create affinities. They go among sentient beings to help them resolve their delusions, however sentient beings’ discursive thoughts, impurities, conflicts and so on will not affect the minds of Bodhisattvas. They can maintain their resolve and vows without losing their spiritual aspirations. Thus they are awakened sentient beings.
They are not Bodhisattvas for one lifetime only. Lifetime after lifetime, they walk the Bodhisattva-path. Haven’t we been talking about this these few days? In Sakyamuni Buddha’s past lives, He engaged in spiritual practice in the presence of over two trillion Buddhas. Sariputra was not receiving the Buddha’s prediction of Buddhahood, and an incalculable amount of time will need to pass [before he attains Buddhahood]. Clearly, after our first steps as a Bodhisattva, we must continue down this road for many lifetimes and come to this world for the sake of the people. We must have this firm resolve.
So, to learn the Buddha’s Way, we must learn how He comes to this world for one great cause. We must also follow the Buddha, lifetime after lifetime, to likewise come to the world for one great cause. This great cause is to transform sentient beings, teach them and relieve their suffering while also guiding them to eliminate delusions and walk along the Right Path.
There are so many sentient beings [to help], so we need the determination of a Bodhisattva. The Bodhisattva-path is what people rely on. Will people be able to understand principles? Will they have conditions to be transformed? That depends on Bodhisattvas. Bodhisattvas have an affinity with sentient beings. With the exact same teaching, if person A says it, no one accepts it, but if person B says it, people partially understand and if person C says it, these simple words can help resolve all the issues in their minds. They understand it completely. This is because of their strong karmic connection. Once he says it, people can understand, all this depends on the strength of their karmic connections.
Besides forming good connections, we must form strong connections, lifetime after lifetime Bodhisattvas also continue to create causes and conditions, life after life.They create causes for attaining Buddhahood and conditions for awakening until they have attained direct and circumstantial karmic retributions, which have been be accumulated, bit by bit, through doing things in a wholesome way.
Take Sariputra, for example.He had already received a prediction of Buddhahood from the Buddha and aspired to be someone sentient beings can rely on.Therefore, his future direct retributions and circumstantial retributions will [eventually] lead him to Buddhahood.
We talked about this before.Once Sariputra attains Buddhahood, he will be named Flower Light Tathagata.He will be endowed with the ten epithets.“One Worthy of Offerings, One Who Is Perfect in Wisdom and Action, the Well-Gone One, Knower of the World, Unsurpassed Guide, the Tamer, Teacher of Heavenly Beings and Humans, Buddha, the World-Honored One.”
These are ten virtuous epithets.Virtue is something we must attain through action.When we are replete with all virtues, we will be endowed with the ten epithets.That is when we will attain Buddhahood.He will attain Buddhahood because of his circumstantial retribution and direct retribution.A land is a place on relies on.
So, “This land shall be called. Free of Defilements. The land will be even, purely adorned, tranquil, prosperous and abounding with heavenly beings and humans. Its ground shall be made of crystals, with eight intersecting roads, bordered with golden cords.”
Just reading this sutra passage, we can feel how magnificent this place is and how enjoyable it is.Life there is tranquil.Everything is very prosperous, and everyone is very happy.“Abounding with heavenly beings and humans.”Heavenly beings are already wholesome beings who cultivate goodness.This land is like the heaven realm.Its ground shall be made of crystals, In particular, the eight intersecting roads, the roads that lead in all eight directions, are all very straight.These roads intersect in such a well-arranged manner.In contrast, in the human realm, we build many roads and each intersection is highly dangerous.
In the land where Sariputra will attain Buddhahood, this country is called “Free from Defilements”.The name literally means it is completely pure and without defilements.That means that the defilements of afflictions have completely been purified.
This is a Buddha-land.
His land shall be called “Free of Defilements:”
Free from the defilement of afflictions, it is a pure Buddha-land.
The second of the ten grounds of Bodhisattvas is the ground of freedom from defilement.With the purifying practices of precepts, we can be free from the defilement of afflictions.Thus it has this name.
This kind of Buddha-land is one where the people living there are also free of defilements and have eliminated all their afflictions.
People like this live in this land.
For Bodhisattvas, the second of the ten grounds is the ground of freedom from defilement.We have discussed the Ten Grounds of Bodhisattvas before.What is the first ground?The ground of joy.
To follow the Bodhisattvas-practice, we muss have open hearts, broad minds and pure thoughts and dedicate ourselves to helping people.Regardless of the interpersonal conflicts in the world, or the severity of the defilements or the impurity of the people, matters and objects, Bodhisattvas must always have joyous hearts.
When Tzu Chi volunteers conduct home visits, we may encounter households with people who are poor, sick, disabled and so forth.
One particular man had not cleaned his home in a long time.
He had not bathed in a long time.His hair was in tangle of knots; it was a huge mess.Seeing this, these volunteers, these Bodhisattvas in the world, could not bear to see him suffer.
So, they immediately helped him clean up. There are mice, cockroaches and even snakes in the house. They saw a cockroach nest; that scared them. Then they saw a mouse den. All the mice ran out and crawled into their pant legs, crawled into their pant legs, so they kept stomping their feet and shaking their legs until the mice ran out. We have also seen these kind of images. They are truly Living Bodhisattvas to clean a house like this. There was even filth overflowing from the toilets. The pipes were blocked so there was a backflow and the whole room was filthy. The water also kept rising.
Tzu Chi volunteers, including the doctors and their families who were helping out, since the water had flooded over the ground, needed to use buckets and ladles to slowly scoop up the water until the ground was dry. Then they cleaned the toilet itself, slowly scooping things out and clearing it, until it was unclogged. Finally they wiped the toilet until it was shiny and bright. The floor, the walls and the ceiling all were thoroughly cleaned. These volunteers are truly Living Buddhas and Living Bodhisattvas. They could not bear for someone to suffer among this filth, so they thoroughly washed his body, cut his hair very neatly and dressed him in a fresh change of clothes. At the same time, they comforted him. Over a long period of time, with love and patience, they comforted him. They gradually helped him understand principles and chant the Buddha’s name to take the Buddha’s mind into his own. By rescuing and guiding sentient beings like this, these Bodhisattvas do this work willingly and with joy. This is the first Bodhisattva ground. From the first Bodhisattva ground, we need to advance to the second ground.
The second ground is the ground of freedom from defilement. To cultivate the mindset of Bodhisattvas, we must serve willingly and joyfully and must constantly take good care of our mind so that it remains pure. When it comes to defilements such as greed, anger, ignorance, arrogance and doubt, we must take care so that they will not get close to our minds. We must keep them away. This is the “ground of freedom from defilement”.
So, Sariputra needs to spend a very long time to perfect his karmic connections with sentient beings. At the same time, he has to take good care of his mind so that the discursive thoughts and defilements of this world will not cause him to waver. Then, in the end, his circumstantial retribution will lead him to a land where. In the future these will be this beautiful land called “Free of Defilements”. This is the second Bodhisattva ground. It is completely pure. Its people all upholds precepts, fulfill their duties and manage themselves with precepts. This is how they free themselves from the defilements of afflictions.
Everyone who lives there is very pure and very loving. They are heavenly beings and Bodhisattvas. We can imagine just how magnificent and wealthy this land is.
Next, it states, “the land will be even, purely adorned”. It is very smooth and adorned very purely. This is a way of dignifying the land. With circumstantial and direct retributions, this pure land is able to be even and centered.
“With circumstantial and direct retributions, we obtain a pure land that is even and centered. When we are free from the wrongdoings of evil actions and free from the defilement of afflictions, we are in a state of purity. This freedom from afflictions comes from eliminating and being liberated from obstructions.”
If a person’s mind is tranquil and stable, then naturally the way they live and the environment they live in will reflect that. For this to happen, first the leader of that place must have this mindset. Then when people gather together, they will adopt the same state of mind, and their surroundings will be the same way. Therefore, our surroundings and our minds are closely related. If we can be free from evil deeds and wrongdoings and eliminate the defilements of afflictions, we will be in a pure state. If we uphold precepts, we can keep ourselves from committing wrongdoings and can eliminate all afflictions. Then no things and no interpersonal conflicts can hinder our spiritual practice and diligent advancement. With nothing to defile our minds, our lives will be tranquil and prosperous. This is like a wonderful land where heavenly beings and humans reside. It is a place of complete purity and tranquility, unlike this world, which is filled with danger.
Actually, when that time comes, Sariputra’s land will be very pure, very tranquil and very prosperous, free of the Four Evil Destinies.
“Therefore this land is completely pure, tranquil and prosperous. There are no Four Evil Destinies. There are only good destinies for sentient beings, thus it abounds with heavenly beings, humans and is filled with Bodhisattvas.”
The Four Evil Destinies are the asura, hell, hungry ghost and animal realms. None of these Four Evil Destinies exist there. There are only good destinies for sentient beings. So, this is a country full of virtuous people. All its people will all be like heavenly beings, very kind and content with everything. “Abounding with heavenly beings and humans” and filled with Bodhisattvas, “its ground shall be made of crystals with eight intersecting roads,”
This land is already free of filthy things and defilements. Not only are the surroundings pure, but everyone’s minds are also pure.
Its ground shall be made of crystals, with eight intersecting roads: This shows purity and freedom from defilement. A crystal is bright and radiant. This eight intersecting roads represent the practice of the Eightfold Noble Path.
“Its ground shall be made of crystals” Just how pure is it? It is as pure as crystal. We have also seen families that are wealthy, or fancy venues that pave the floor with tiles or marble polished so rightly that people can see their reflections in it.This is a kind of metaphor, especially when something is as bright as crystal.
In this world, “crystal” is a precious treasure. It is treasure found in the mines. The eight intersecting roads represent the practice of the Eightfold Noble Path. If we can really make an effort to practice the Eightfold Noble Path, we will head toward the right direction. Then nothing will be able to hinder our minds. Like the eight intersecting roads, our path will be very broad and unobstructed.
So, our minds must be on the right path. Next, it states, “bordered with golden cords”. When we want to build a wall in this world, we choose from cement, bricks stones, mounds of soil and so forth. However, the land where Sariputra will attain Buddhahood is so prosperous it has “golden cords;” gold is used to make ropes. Everyone follow the rules and keeps within these borders. Everyone’s behaviors is very proper, so it is “bordered with golden ropes.” Gold is used to mark the borders. This is because all of them are able to live in such a place of abundance.So, they must “persevere in cultivating blessed causes and earnestly form blessed conditions.”
They must persevere in cultivating blessed causes and earnestly form blessed connections. By putting wisdom into practice and cultivating a pure mind, they will reach a very magnificent land. Thus, it says “bordered with golden cords.”
Sariputra must cultivate many blessings and form many connections in the future. He must also “put wisdom into practice and cultivate a pure mind.” He must cultivate wisdom in his actions and take good care of his pure mind.Then he will “reach a very magnificent land.”
In the future, the place where he will attain Buddhahood will be a prosperous land such as this. So, to learn the Buddha’s Way, we must have a goal. We must continue until we attain Buddhahood. We all intrinsically have the Buddha-nature and as long as we free ourselves from defilement, purity will manifest. Everyone can manifest a perfect and wondrous enlightened nature. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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