20150205《靜思妙蓮華》華光如來國土莊嚴(第495集)
（法華經•譬喻品第三）
⊙「安住願力如來地，妙法如水潤群生，權巧妙用真實法，三乘歸一究竟道。」
⊙「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》
⊙「其傍各有七寶行樹，常有華果。華光如來，亦以三乘教化眾生。」《法華經 譬喻品第三》
⊙樹，護大地；華，美化境物。尤以蓮華淨污池，即妙法蓮華之華。
⊙七寶：金、銀、琉璃、硨磲、瑪瑙、真珠、玫瑰，七寶合成。
⊙「華光」，即如來智慧之光。「華光如來」：應他之機緣而化現之佛身。為舍利弗將來應身佛之別號。
⊙就眾生本心開顯佛之知見，是為蓮華淨污之意義。
⊙如來：乘真如之道而來三界度化眾生之德，謂之如來，是應身如來也。
【證嚴上人開示】
「安住願力如來地，妙法如水潤群生，權巧妙用真實法，三乘歸一究竟道。」
安住願力如來地
妙法如水潤群生
權巧妙用真實法
三乘歸一究竟道
就是要告訴大家，學佛，我們要安住願力。最初那一念心，發願，這念初心，必定要將它安住，不要看到一時衝動，就「我有辦法做」、「我願意做」，但是外面的境界一來，就將這個願，就消掉了。這是我們凡夫的心，那個信不深。
我們初念那念信心，信得很深入才來發願，深入之後發願，這個力量，那就很大了。到底我們的心願是什麼呢？人人都說是學佛。學就是希望能成。既然學佛，不想要成佛，何必要學佛呢？所以，我們學佛，想要成佛，我們一定要安住願力，這個願力，就是一直到達我們到達如來地。這就是我們人修行，從起點，這個最初一念心，方向正確了，的我們往目的地走。
要向前走，就是妙法，我們要好好吸收。我們法要在心裡，有什麼樣的複雜境界，人、事、物來時，我們就法，像水，將這個污染、塵垢馬上消除。除了對自己能保護，(防止)外面種種的污垢以外，我們還要將法，輸送給眾生。
看到這麼多習氣，還很重，雜念、煩惱還是很多，這樣的眾生，真的是苦不堪。我們要將佛的教法、我們的心得，要再和大家分享，這樣叫做「轉法輪」。煩惱一來，那個輪子，法輪絞碎掉了種種人我是非，就像水將它洗掉，世間還有什麼好煩惱呢？愛恨情仇過後，在心裡何必再掛礙呢？所以我們這個法輪，要時時轉、轉，我們的心輪，自己的心輪，要再轉到眾生人群中去，所以叫做滋潤群生。
眾生芸芸，不同的根機，我們也要學佛，用權巧妙法，用最真實、誠意的方法，這樣入人群中。這不論你用什麼樣的方法，權巧總是不離開佛的正法，我們能用在人群中。
三乘歸一，不論是用小乘、中乘，總歸就是到大乘法。希望人人的心，就是能在這分愛的付出，卻是無所掛礙；三輪體空，卻是有真實妙有的法。這就叫做「究竟道」。
過去一位小國王，兩位侍者在身邊。一天，國王睡著了，但是醒來，還未很清醒時，就是只聽到兩個人在說話。一個人開始就問：「你相信什麼是讓我們可以依靠，讓我們生活得安穩自在？」一個人他就說：「我相信，我依靠著國王，讓我安穩自在。」另外一位他就說：「我相信，我相信我所做的一切，業力就是我的人生，我的心要安穩在當下。這是佛所說的。」
國王聽到了，喜歡的是前面那個人所說的，「我的生活是依靠國王。」清醒之後，開始處理事情，叫一位身邊的人，就去告訴夫人，皇后，就說「我待會會叫人，送一壺酒到後宮去，皇后若接到送酒的人，妳要為她重重有賞。」王后她就真正這樣準備了。
國王在吃飯之後，他就叫那位，依靠國王而能安定、有福生活下去這位侍者，他說：「你將這壺酒送到後宮，給王后。」這位侍者接來這半壺酒，正踏出門時，忽然間鼻血一直流，流不止，正好遇到那位，依靠自己的業力、是福的福力，正好看到他，他就說：「來、來、來，你這壺酒，代替我送去給王后。因為我鼻血一直流，拜託你代替我一下。」真的，這位真的就把它接過來，這壺酒送給王后去了。
國王的夫人，皇后，她接到這壺酒，國王交代將所有準備好的東西，就賞賜給這位送酒來的人。後來國王看到那位，要靠國王有福的人，他就問他：「你有送去了嗎？有看到王后嗎？」「我剛要送去時，流鼻血無法去。抱歉！我就拜託我的同事送過去了。」
這時候國王恍然大悟，原來，另外這位侍衛說，佛所說的法：一切就是自己造作的福業。他說：「原來真的要相信，佛陀乃是實語者、不妄語者，所說每一個人都是，要安住於這念心。」對，要安住這個願力，造福必定是福報。
所以我們在芸芸眾生中，我們也要守住我們的願力，我們要用法入人群中，用真實法互相來轉誦，互相來教化。這也就是我們昨天也這樣說，成佛前，要先結好人緣。我們用清淨心，來結眾生緣，未來若是有緣遇到佛時，應該也能夠，受長久未來能成佛的記。舍利弗就是這樣。
舍利弗將來成佛，號華光如來，他的國土名是「離垢」，是多麼清淨的國土啊！「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。」這都我們昨天說過了。
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》
佛陀就是希望人人，開始發心修行，就要用清淨心，行在菩薩道，度化一切眾生，心歸清淨；不只是清淨，還要多行菩薩道，這樣叫做福慧雙修。所得到的境界就是，很豐富、而富有，人人平安，這是最理想的國土。這個國家(有)八交道，黃金為繩，黃金來當界線。
同時，接下來這段(經)文再說，「其傍各有七寶行樹，常有華果。華光如來，亦以三乘教化眾生。」
其傍各有
七寶行樹
常有華果
華光如來
亦以三乘
教化眾生
《法華經 譬喻品第三》
這是未來舍利弗未來，他這個國家的景象，那麼的豐富，甚至黃金界線，又有七寶行樹。若大家在誦《阿彌陀經》，七寶行樹，層層的寶都是在周圍。未來舍利弗他的國家，他所領導的國土也是一樣，像這樣黃金界線、七寶行樹，常有華果，這全都有花、有果，非常莊嚴的境界。
華光如來，在那個這麼豐富，連樹，每種樹都有它的花與果，華光如來也是一樣，在那個國土，還是用三乘法來教化眾生。所以樹，就是有這樣，除了供應莊嚴那個環境以外，樹最重要的就是能保護大地。我們人人，心，心地，菩提樹若種得好，那就是保護我們的心地。
樹 護大地
華 美化境物
尤以蓮華淨污池
即妙法蓮華之華
這世間，樹若種得好，它能保護水土、大地，同時樹，它還能夠吐出芬多精，能有清新的氧氣，就是讓人人身體健康。人類所呼出去，這個氣也是很濁、污濁，但是我們這麼多人，大家呼出去的，這麼污濁，就是樹木將它吸收回去，樹吸收了這個濁氣，化成了肥料，它的養分，這種清濁循環，大自然的循環，真的是很奇妙！樹能護大地，不只是保護大地的水土，同時是供應清新的空氣給人類，所以我們對樹，我們就要很疼惜這個樹。
樹，又有花，花開的時候，清香又是很美，它能美化了這個環境。尤其是蓮花，佛法時時都以蓮花來譬喻，我們現在在說的，《妙法蓮華經》，也是同樣譬喻蓮花。蓮花在污泥當中，不受污泥染，又能夠清淨污泥的濁氣。就像我們人，芸芸眾生很惡濁，菩薩在人群中，能淨化眾生，法輪轉，轉到眾生的心去，眾生也能受感化。
蓮花又有蓮藕，在污泥中，蓮藕是蓮花的根，蓮花又再花開，(蓮)蓬，那個果就成，蓮子就是在蓮花，花一開，就看到蓮蓬了，蓮蓬裡就是蓮子，所以蓮花很奇妙，它花開見果。它的根在泥土中，還在淨化、同樣吸收污泥、污濁；這個蓮藕，對人體也是很有益。
所以說來，我們人生要成佛，除了在人間五濁惡世，其他真的要成佛就難了。每一尊佛要成佛之前，一定要來人間。舍利弗不就是，在人間跟隨釋迦牟尼佛嗎？每一尊佛，幾萬億佛，都是要先來過人間，經過這種五濁惡世，眾生的鍛練過。在人群中，有辦法，不受人群所污染，而且能淨化人群，練就菩薩，那分安住願力，在如來地，如如不動。這種的信心、願力，就是在人群中，這樣練出來，所以這就是「妙法蓮華」的意思。
連樹都能有七寶，有七寶行樹。這樹，和我們這裡的樹不同，雖然它會開花，不過它是七寶合成，金、銀、琉璃、硨磲、瑪瑙、真珠、玫瑰，七寶合成。
七寶：
金、銀、琉璃、
硨磲、瑪瑙、
真珠、玫瑰
七寶合成
其實我們娑婆世界，什麼樣的寶都有，只是它隱藏著。但是人類總是知道，聰明，他就去破壞山，砍山表面的樹，去挖山裡面的寶。但是在佛土的地方，這些寶物，全都是很現前，不必再讓人去挖，就沒有偷盜的心，沒有犯法的念頭，因為生活中，都是在七寶中。
華光如來，以三乘法、教化眾生，這位如來，就是智，用智慧之光。因為他叫做「華光」。
華光
即如來智慧之光
華光如來
應他之機緣
而化現之佛身
為舍利弗
將來應身佛之別號
花有這麼多，從樹生，保護大地，能化污染為清淨，花給了人間，人人欣賞。其實光，那個光，那就是智慧之光。華光如來就是，應他之機、緣，而化現佛身。因為這裡的天人和菩薩，還沒完全瞭解佛法，所以華光如來，還是同樣應他之機、緣，那些根機和那些因緣，來化現佛身。
就是舍利弗將來「應身佛」的別號，叫做「華光」。每一尊佛有號與有名，我們現在所稱的「華光如來」，是他的號，就像我們出家都有法名，也有法號，我現在用的是法名，你們現在用的是法號，所以，華光如來是他的法號。
就眾生本心
開顯佛之知見
是為
蓮華淨污之意義
這個華，華光，它能清淨污染，所以，用智慧之光，在那裡來度眾生。所以如來，華光如來，如來是乘真如之道，而來三界度化眾生，這個德圓滿了，所以他乘這個，如來的真如的心，而來三界度眾生，這個德，所以叫做如來；就是應身的如來。
如來：
乘真如之道
而來三界
度化眾生之德
謂之如來
是應身如來也
所以華光如來，將來他的國土就是這樣。這是釋迦牟尼佛，為舍利弗授記，他的未來的報土。現在修行還要很久，和眾生結盡了福緣、善緣，造福人群，未來成佛的福報，就是在這麼莊嚴、清淨的地方。
所以我們學佛就是要，「安住願力如來地，妙法如水潤群生」。我們要法入心，時時在眾生中，淨化眾生的心，所以這是我們人人，要定心，要向前前進，我們要有信心，所以信心要時時，用在日常生活中。所以說要時時多用心。
Explanations by Master Cheng-Yan
Subject: Flower Light Tathagata’s Magnificent Land (華光如來國土莊嚴)
Date: February.05. 2015
“We must abide in the power of vows and in the state of the Tathagata. The wondrous Dharma is like water that nourishes sentient beings. By using wondrous and skillful ways to teach True Dharma, the Three Vehicle will ultimately take us back to the one ultimate path.”
This tells everyone that, in learning the Buddha’s Way, we must abide in the power of vows. The initial aspiration that led us to make this vow is something we must abide in. We cannot see something and impulsively say, “I can do it! I am willing!” and then when external challenges arise, completely forget about our vows. Ordinary people’s minds work this way; this happens when our faith is not deep. That initial faith we develop must be deeply rooted before we can make vows. When we make a vow out of deep faith, it will give us great power.
After all, what is our vow? Everyone says that they learn the Buddha’s Way in hopes of attaining Buddhahood. If we do not hope to attain Buddhahood, why would we learn the Buddha’s Way? So, as we learn the Buddha’s Way to attain Buddhahood, we must abide in the power of vows. The power of vows can take us all the way to the state of the Tathagata. Therefore, when we engage in spiritual practice, from the very start, with that initial aspiration, we must properly aim ourselves toward our goal. To move forward, we must thoroughly absorb wondrous Dharma. We must have the Dharma in our hearts, so that whenever complications arise from people, matters and objects, we use the Dharma like water to immediately wash away the dust and defilement. Not only can we use it to protect ourselves from all kinds of external defilements, we must also deliver it to other sentient beings.
We see that they have so many severe habitual tendencies and many discursive thoughts and afflictions. These people truly face unbearable suffering. We should take the teachings of the Buddha, and what we have learned from them, and share it with everyone. This is called “turning the Dharma-wheel”. When afflictions arise, that wheel of Dharma can run over and crush interpersonal conflicts, as if they are being washed away with water. Then, what could possibly still afflict us? After love, hate, passion and animosity are gone, what could possibly hinder us? So, we must constantly turn the Dharma-wheel; we must turn the wheel in our minds. With the wheel in our minds, we can [share this Dharma] with sentient beings. So, this is how we “nourish sentient beings.”
There are so many sentient beings, all with different capabilities. We must be like the Buddha and make use of skillful and wondrous ways and the most true and sincere intentions to go among the people. So, no matter which methods are used, skillful means never deviate from Right Dharma, thus we can apply them as we work with people.
The Three Vehicles all return to the One. Whether the Small or Middle Vehicles were used, they ultimately lead to the Great Vehicle. The Buddha hoped that everyone will give of themselves with love, yet do so free of hindrances and by practicing the Three Spheres of Emptiness. This is the true and wondrous Dharma. This is the ultimate path.
There is a story about the king of a small kingdom and his two servants.One day, the king was sleeping, when he was awakened.Though not fully awake, he heard the two of them speaking.One servant asked the other, “What do you think we can depend on to live in security and freedom?”
The other servant said, “I believe I can rely on the king to feel secure and free.”The first servant said, “I believe that everything I do creates karma that shapes my life. My mind must peaceful at every moment because this is what the Buddha taught.”
When the king heard this, he was happy with what the first servant said, “In my life, I rely on the king.”After waking, the king began managing his affairs.He called a servant over and told him to find his wife, the queen.He said, “Tell her that I will shortly ask someone to deliver wine to her palace.”“When she receives this servant, she should give him a big reward.”So, the queen prepared [the rewards he dictated].
After the king finished his meal, he called on the servant who [said he] lived a peaceful and blessed life by relying on him.
He said, “Take this jar of wine to the queen.”
This servant took the jar of wine from the king, but as he stepped out of the door, suddenly his nose began to bleed non-stop.Just then, he encountered the other servant, the one who [said he] depended upon himself to create blessed karma.He happened to see him, so he said, “Come, take this jar of wine and deliver it to the queen in my stead. My nose is bleeding non-stop, so please do this for me.”Then this servant took the jar of wine and delivered it to the queen.
When the queen received this jar of wine, she bestowed everything that the king had dictated as a reward for this servant.
Later, when the king saw the servant who said that his blessings were dependent upon the king, he asked him, “Did you deliver it? Did you see the queen? ”
“When I was on my way to deliver it, my nose began to bleed, and I was unable to go. My apologies. I asked my colleague to do it.”
The king had a sudden realization.The other servant had spoken of how the Buddha-Dharma taught that everything depends o whether people create blessed karma for themselves.
The king said, “I really should have believed that the Buddha speaks the truth, not lies. He said that each person should abide in this state of mind.”Indeed, we must abide in the power of vows.
Benefiting others leads to blessed retributions.
So, when among the multitude of sentient beings, we must sustain the power of our vows.We must go among the people with the Dharma.With True Dharma, we transform each other and teach one another.We had also discussed this yesterday. Before we attain Buddhahood, we must first form good affinities with others.We must have a pure heart when creating karmic affinities with sentient beings.Then if we have the affinity to meet a Buddha in the future, we can also receive a prediction for attaining Buddhahood in the distant future.This was the case for Sariputra.
Sariputra will attain Buddhahood and be named Flower Light Tathagata.The name of his land will be “Free of Defilements”.It is such a pure and undefiled land!“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.”
We discussed all this yesterday.The Buddha hopes that all people will aspire to engage in spiritual practice and walk the Bodhisattva-path with a pure heart.By transforming all sentient beings their hearts return to a state of purity.Not only must they be pure, but they muss constantly practice the Bodhisattva-path.
This is cultivating both blessings and wisdom.Then the state they attain will be very rich and abundant, and everyone will be at peace.This is the most ideal place.This country has eight intersecting roads, bordered with golden cords.
Furthermore, this passage states, “By its sides shall stand”rows of trees made of the Seven Treasures which are always blooming flowers and bearing fruit. Flower Light Tathagata will also use the Three Vehicles to teach and transform sentient beings.”
This is the future, Sariputra’s future. This is what his land will look like. There is so much abundance that it even has golden cords as its borders and rows of trees made of the Seven Treasures. If you recite the Amitabha Sutra, it mentions rows of trees made of the Seven Treasures and layers of jewels surrounding land. In Sariputra’s land in the future, the place he presides over will also be cordoned in gold and lined with trees made of the Seven Treasures, bearing fruits and flowers. There are flowers and fruits on all of them. This is a very magnificent state.
Flower Light Tathagata will be in a land that is so abundant, even the trees will be filled with flowers and fruits. Flower Light Tathagata will also, in that land, teach sentient beings with the Three Vehicles.So,these trees are like that; besides adorning an environment like that, more importantly, trees can protect the land. Our hearts and minds are like the land. If we cultivate the Bodhi-trees well, then they will safeguard our hearts and minds.
“Trees protect the land. Flowers beautify the surroundings. In particular, lotus flowers can purify filthy ponds, as can the flowers of the Wondrous Dharma Lotus.”
In this world, if we cultivate trees very well, they protect the water, the soil and the earth. At the same time, they also emit phytoncides, as well as fresh oxygen which help us to remain physically healthy. The air we exhale from our bodies is impure, polluted air. With so many people collectively exhaling such impure [air], it is the trees that take it in and absorb it. The impurities that these trees absorb fertilize them and become their nutrients. This is a cycle of purity and impurity. The workings of nature are truly wondrous.
Trees protect the earth. Not only do they safeguard soil and water, but they can also provide fresh oxygen for us. So, we should deeply cherish trees. Trees also have flowers. When they bloom they are fragrant and beautiful. They can beautify the environment, especially the lotus flower.
In the Buddha-Dharma, the lotus is constantly used as an analogy. Right now we are discussing the Wondrous Dharma Lotus Flower Sutra, which is also compared to the lotus flower. Though the lotus grows in mud, it remains unsullied. It even purifies the impurities in the mud. This is just like us: the multitudes of sentient beings are very impure. Bodhisattvas go among people to purify them. When the Dharma-wheel is turned. Then sentient beings can also transformed. Aside from lotus flowers, in the mud, there are also lotus roots. As the lotus flower blooms, the lotus head, the fruit, ahs already formed, and the lotus seeds can be seen in the flower. Once the flower blooms, the fruit can be seen, and this lotus head contains the lotus seeds. So, the lotus is really wondrous; when the flower blooms we can see its fruit. Its root also purifies the mud. The lotus root absorbs the filth and impurities, and lotus roots are also beneficial to our health.
So, attaining Buddhahood anywhere other than this evil world of Five Turbidities we live in would truly be difficult. Before every Buddha attains Buddhahood, He must come to the human realm. Didn’t Sariputra follow Sakyamuni Buddha in the human realm? Every Buddha, countless trillions of Buddhas, all must first come to the human realm and be trained by the sentient beings in this evil world of Five Turbidities. While they are among people, they must find a way to not be polluted by them and instead purify them. Thus, they develop the ability of Bodhisattvas to abide in the power of their vows and remain unwavering in the state of the Tathagata. This kind of faith and power of vows need to be developed among people. This is the meaning behind the name “Wondrous Dharma Lotus Flower”.
Even the trees are made of the Seven Treasures, rows of trees made of the Seven Treasures. These trees are different from trees in our world. Though these trees produce flowers, they are made of the Seven Treasures.
“Gold, silver, crystal, mother of pearl, carnelian, pearls and rose quartz. These are the Seven Treasures.”
In fact, in the Saha World there are all kinds of treasures. It is just that they are hidden. But humans know this because they are clever. Thus they destroy the mountains, cut down the trees that cover them and dig out the treasures inside.
In the Buddha-land, these treasures also exist. However, they are all out in the open. It is not necessary for people to dig them out, and no one wants to steal them or commit crimes to [seize them] because they live amidst the Seven Treasures.
Flower Light Tathagata uses the Three Vehicles to teach and transform sentient beings. This Tathagata is wise and gives off the light of wisdom. Thus He is called Flower Light.
The light of the flower is the light of the Tathagata’s wisdom. Flower Light Tathagata will manifest a physical body according to people’s capabilities and conditions. This will be Sariputra’s distinctive epithet when he attains his transformation-body.
There are so many flowers. They are produced by trees and protect the earth by purifying pollutants. Flowers appear in the world to be admire by all. In fact, in this verse, “light” refers to the light of wisdom. Flower Light Tathagata manifests a physical Buddha-body according to people’s capabilities and conditions. Heavenly beings and Bodhisattvas have not completely understood the Dharma. Therefore, Flower Light Tathagata must respond to their capabilities and conditions, their capacity to understand and karmic conditions, to manifest His Buddha-body.
So, Sariputra’s transformation-body will have the distinctive epithet “Flower Light.” Every Buddha has a name and an epithet. Flower Light Tathagata will be His epithet. Similarly, when we become monastics, we receive a Dharma-name. there are also Dharma-epithets. I currently use my Dharma-name [Cheng Yen], while you use your Dharma-epithets.
So, Flower Light Tathagata will be His epithet. He reveals the Buddha’s understanding and views to the minds od sentient beings. This is how the lotus dlower purifies pollutants.
The light of this flower can purify pollutants. Because Sariputra transformed sentient beings with the light of wisdom, He will be Flower Light Tathagata. A Tathagata comes on the path of True Suchness to transform sentient beings in the Three Realms.
He has perfected His virtues, so He comes with this heart of True Suchness to the Three Realms to transform sentient beings. This virtue is why He is a Tathagata(Thus-Come-One). This is the transformation-body of the Tathagata.
So, Flower Light Tathagata will be in a land like this in the future. Sakyamuni Buddha had bestowed this prediction upon Sariputra. To reach this reward-land, he still must engage in spiritual practice for a long time and created blessed conditions and positive affinities by benefiting people. His blessed retribution of attaining Buddhahood will happen in this pure and magnificent land.
So, in learning the Buddha’s Way, “We must abide in the power of vows and in the Tathagata. The wondrous Dharma is like water that nourishes sentient beings.” We must take the Dharma to heart and constantly go among sentient beings to purify their hearts. So, we must all focus our minds and keep making progress. We must have faith and constantly live out that faith in our daily living. 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）
⊙「安住願力如來地，妙法如水潤群生，權巧妙用真實法，三乘歸一究竟道。」
⊙「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》
⊙「其傍各有七寶行樹，常有華果。華光如來，亦以三乘教化眾生。」《法華經 譬喻品第三》
⊙樹，護大地；華，美化境物。尤以蓮華淨污池，即妙法蓮華之華。
⊙七寶：金、銀、琉璃、硨磲、瑪瑙、真珠、玫瑰，七寶合成。
⊙「華光」，即如來智慧之光。「華光如來」：應他之機緣而化現之佛身。為舍利弗將來應身佛之別號。
⊙就眾生本心開顯佛之知見，是為蓮華淨污之意義。
⊙如來：乘真如之道而來三界度化眾生之德，謂之如來，是應身如來也。
【證嚴上人開示】
「安住願力如來地，妙法如水潤群生，權巧妙用真實法，三乘歸一究竟道。」
安住願力如來地
妙法如水潤群生
權巧妙用真實法
三乘歸一究竟道
就是要告訴大家，學佛，我們要安住願力。最初那一念心，發願，這念初心，必定要將它安住，不要看到一時衝動，就「我有辦法做」、「我願意做」，但是外面的境界一來，就將這個願，就消掉了。這是我們凡夫的心，那個信不深。
我們初念那念信心，信得很深入才來發願，深入之後發願，這個力量，那就很大了。到底我們的心願是什麼呢？人人都說是學佛。學就是希望能成。既然學佛，不想要成佛，何必要學佛呢？所以，我們學佛，想要成佛，我們一定要安住願力，這個願力，就是一直到達我們到達如來地。這就是我們人修行，從起點，這個最初一念心，方向正確了，的我們往目的地走。
要向前走，就是妙法，我們要好好吸收。我們法要在心裡，有什麼樣的複雜境界，人、事、物來時，我們就法，像水，將這個污染、塵垢馬上消除。除了對自己能保護，(防止)外面種種的污垢以外，我們還要將法，輸送給眾生。
看到這麼多習氣，還很重，雜念、煩惱還是很多，這樣的眾生，真的是苦不堪。我們要將佛的教法、我們的心得，要再和大家分享，這樣叫做「轉法輪」。煩惱一來，那個輪子，法輪絞碎掉了種種人我是非，就像水將它洗掉，世間還有什麼好煩惱呢？愛恨情仇過後，在心裡何必再掛礙呢？所以我們這個法輪，要時時轉、轉，我們的心輪，自己的心輪，要再轉到眾生人群中去，所以叫做滋潤群生。
眾生芸芸，不同的根機，我們也要學佛，用權巧妙法，用最真實、誠意的方法，這樣入人群中。這不論你用什麼樣的方法，權巧總是不離開佛的正法，我們能用在人群中。
三乘歸一，不論是用小乘、中乘，總歸就是到大乘法。希望人人的心，就是能在這分愛的付出，卻是無所掛礙；三輪體空，卻是有真實妙有的法。這就叫做「究竟道」。
過去一位小國王，兩位侍者在身邊。一天，國王睡著了，但是醒來，還未很清醒時，就是只聽到兩個人在說話。一個人開始就問：「你相信什麼是讓我們可以依靠，讓我們生活得安穩自在？」一個人他就說：「我相信，我依靠著國王，讓我安穩自在。」另外一位他就說：「我相信，我相信我所做的一切，業力就是我的人生，我的心要安穩在當下。這是佛所說的。」
國王聽到了，喜歡的是前面那個人所說的，「我的生活是依靠國王。」清醒之後，開始處理事情，叫一位身邊的人，就去告訴夫人，皇后，就說「我待會會叫人，送一壺酒到後宮去，皇后若接到送酒的人，妳要為她重重有賞。」王后她就真正這樣準備了。
國王在吃飯之後，他就叫那位，依靠國王而能安定、有福生活下去這位侍者，他說：「你將這壺酒送到後宮，給王后。」這位侍者接來這半壺酒，正踏出門時，忽然間鼻血一直流，流不止，正好遇到那位，依靠自己的業力、是福的福力，正好看到他，他就說：「來、來、來，你這壺酒，代替我送去給王后。因為我鼻血一直流，拜託你代替我一下。」真的，這位真的就把它接過來，這壺酒送給王后去了。
國王的夫人，皇后，她接到這壺酒，國王交代將所有準備好的東西，就賞賜給這位送酒來的人。後來國王看到那位，要靠國王有福的人，他就問他：「你有送去了嗎？有看到王后嗎？」「我剛要送去時，流鼻血無法去。抱歉！我就拜託我的同事送過去了。」
這時候國王恍然大悟，原來，另外這位侍衛說，佛所說的法：一切就是自己造作的福業。他說：「原來真的要相信，佛陀乃是實語者、不妄語者，所說每一個人都是，要安住於這念心。」對，要安住這個願力，造福必定是福報。
所以我們在芸芸眾生中，我們也要守住我們的願力，我們要用法入人群中，用真實法互相來轉誦，互相來教化。這也就是我們昨天也這樣說，成佛前，要先結好人緣。我們用清淨心，來結眾生緣，未來若是有緣遇到佛時，應該也能夠，受長久未來能成佛的記。舍利弗就是這樣。
舍利弗將來成佛，號華光如來，他的國土名是「離垢」，是多麼清淨的國土啊！「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。」這都我們昨天說過了。
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》
佛陀就是希望人人，開始發心修行，就要用清淨心，行在菩薩道，度化一切眾生，心歸清淨；不只是清淨，還要多行菩薩道，這樣叫做福慧雙修。所得到的境界就是，很豐富、而富有，人人平安，這是最理想的國土。這個國家(有)八交道，黃金為繩，黃金來當界線。
同時，接下來這段(經)文再說，「其傍各有七寶行樹，常有華果。華光如來，亦以三乘教化眾生。」
其傍各有
七寶行樹
常有華果
華光如來
亦以三乘
教化眾生
《法華經 譬喻品第三》
這是未來舍利弗未來，他這個國家的景象，那麼的豐富，甚至黃金界線，又有七寶行樹。若大家在誦《阿彌陀經》，七寶行樹，層層的寶都是在周圍。未來舍利弗他的國家，他所領導的國土也是一樣，像這樣黃金界線、七寶行樹，常有華果，這全都有花、有果，非常莊嚴的境界。
華光如來，在那個這麼豐富，連樹，每種樹都有它的花與果，華光如來也是一樣，在那個國土，還是用三乘法來教化眾生。所以樹，就是有這樣，除了供應莊嚴那個環境以外，樹最重要的就是能保護大地。我們人人，心，心地，菩提樹若種得好，那就是保護我們的心地。
樹 護大地
華 美化境物
尤以蓮華淨污池
即妙法蓮華之華
這世間，樹若種得好，它能保護水土、大地，同時樹，它還能夠吐出芬多精，能有清新的氧氣，就是讓人人身體健康。人類所呼出去，這個氣也是很濁、污濁，但是我們這麼多人，大家呼出去的，這麼污濁，就是樹木將它吸收回去，樹吸收了這個濁氣，化成了肥料，它的養分，這種清濁循環，大自然的循環，真的是很奇妙！樹能護大地，不只是保護大地的水土，同時是供應清新的空氣給人類，所以我們對樹，我們就要很疼惜這個樹。
樹，又有花，花開的時候，清香又是很美，它能美化了這個環境。尤其是蓮花，佛法時時都以蓮花來譬喻，我們現在在說的，《妙法蓮華經》，也是同樣譬喻蓮花。蓮花在污泥當中，不受污泥染，又能夠清淨污泥的濁氣。就像我們人，芸芸眾生很惡濁，菩薩在人群中，能淨化眾生，法輪轉，轉到眾生的心去，眾生也能受感化。
蓮花又有蓮藕，在污泥中，蓮藕是蓮花的根，蓮花又再花開，(蓮)蓬，那個果就成，蓮子就是在蓮花，花一開，就看到蓮蓬了，蓮蓬裡就是蓮子，所以蓮花很奇妙，它花開見果。它的根在泥土中，還在淨化、同樣吸收污泥、污濁；這個蓮藕，對人體也是很有益。
所以說來，我們人生要成佛，除了在人間五濁惡世，其他真的要成佛就難了。每一尊佛要成佛之前，一定要來人間。舍利弗不就是，在人間跟隨釋迦牟尼佛嗎？每一尊佛，幾萬億佛，都是要先來過人間，經過這種五濁惡世，眾生的鍛練過。在人群中，有辦法，不受人群所污染，而且能淨化人群，練就菩薩，那分安住願力，在如來地，如如不動。這種的信心、願力，就是在人群中，這樣練出來，所以這就是「妙法蓮華」的意思。
連樹都能有七寶，有七寶行樹。這樹，和我們這裡的樹不同，雖然它會開花，不過它是七寶合成，金、銀、琉璃、硨磲、瑪瑙、真珠、玫瑰，七寶合成。
七寶：
金、銀、琉璃、
硨磲、瑪瑙、
真珠、玫瑰
七寶合成
其實我們娑婆世界，什麼樣的寶都有，只是它隱藏著。但是人類總是知道，聰明，他就去破壞山，砍山表面的樹，去挖山裡面的寶。但是在佛土的地方，這些寶物，全都是很現前，不必再讓人去挖，就沒有偷盜的心，沒有犯法的念頭，因為生活中，都是在七寶中。
華光如來，以三乘法、教化眾生，這位如來，就是智，用智慧之光。因為他叫做「華光」。
華光
即如來智慧之光
華光如來
應他之機緣
而化現之佛身
為舍利弗
將來應身佛之別號
花有這麼多，從樹生，保護大地，能化污染為清淨，花給了人間，人人欣賞。其實光，那個光，那就是智慧之光。華光如來就是，應他之機、緣，而化現佛身。因為這裡的天人和菩薩，還沒完全瞭解佛法，所以華光如來，還是同樣應他之機、緣，那些根機和那些因緣，來化現佛身。
就是舍利弗將來「應身佛」的別號，叫做「華光」。每一尊佛有號與有名，我們現在所稱的「華光如來」，是他的號，就像我們出家都有法名，也有法號，我現在用的是法名，你們現在用的是法號，所以，華光如來是他的法號。
就眾生本心
開顯佛之知見
是為
蓮華淨污之意義
這個華，華光，它能清淨污染，所以，用智慧之光，在那裡來度眾生。所以如來，華光如來，如來是乘真如之道，而來三界度化眾生，這個德圓滿了，所以他乘這個，如來的真如的心，而來三界度眾生，這個德，所以叫做如來；就是應身的如來。
如來：
乘真如之道
而來三界
度化眾生之德
謂之如來
是應身如來也
所以華光如來，將來他的國土就是這樣。這是釋迦牟尼佛，為舍利弗授記，他的未來的報土。現在修行還要很久，和眾生結盡了福緣、善緣，造福人群，未來成佛的福報，就是在這麼莊嚴、清淨的地方。
所以我們學佛就是要，「安住願力如來地，妙法如水潤群生」。我們要法入心，時時在眾生中，淨化眾生的心，所以這是我們人人，要定心，要向前前進，我們要有信心，所以信心要時時，用在日常生活中。所以說要時時多用心。
Explanations by Master Cheng-Yan
Subject: Flower Light Tathagata’s Magnificent Land (華光如來國土莊嚴)
Date: February.05. 2015
“We must abide in the power of vows and in the state of the Tathagata. The wondrous Dharma is like water that nourishes sentient beings. By using wondrous and skillful ways to teach True Dharma, the Three Vehicle will ultimately take us back to the one ultimate path.”
This tells everyone that, in learning the Buddha’s Way, we must abide in the power of vows. The initial aspiration that led us to make this vow is something we must abide in. We cannot see something and impulsively say, “I can do it! I am willing!” and then when external challenges arise, completely forget about our vows. Ordinary people’s minds work this way; this happens when our faith is not deep. That initial faith we develop must be deeply rooted before we can make vows. When we make a vow out of deep faith, it will give us great power.
After all, what is our vow? Everyone says that they learn the Buddha’s Way in hopes of attaining Buddhahood. If we do not hope to attain Buddhahood, why would we learn the Buddha’s Way? So, as we learn the Buddha’s Way to attain Buddhahood, we must abide in the power of vows. The power of vows can take us all the way to the state of the Tathagata. Therefore, when we engage in spiritual practice, from the very start, with that initial aspiration, we must properly aim ourselves toward our goal. To move forward, we must thoroughly absorb wondrous Dharma. We must have the Dharma in our hearts, so that whenever complications arise from people, matters and objects, we use the Dharma like water to immediately wash away the dust and defilement. Not only can we use it to protect ourselves from all kinds of external defilements, we must also deliver it to other sentient beings.
We see that they have so many severe habitual tendencies and many discursive thoughts and afflictions. These people truly face unbearable suffering. We should take the teachings of the Buddha, and what we have learned from them, and share it with everyone. This is called “turning the Dharma-wheel”. When afflictions arise, that wheel of Dharma can run over and crush interpersonal conflicts, as if they are being washed away with water. Then, what could possibly still afflict us? After love, hate, passion and animosity are gone, what could possibly hinder us? So, we must constantly turn the Dharma-wheel; we must turn the wheel in our minds. With the wheel in our minds, we can [share this Dharma] with sentient beings. So, this is how we “nourish sentient beings.”
There are so many sentient beings, all with different capabilities. We must be like the Buddha and make use of skillful and wondrous ways and the most true and sincere intentions to go among the people. So, no matter which methods are used, skillful means never deviate from Right Dharma, thus we can apply them as we work with people.
The Three Vehicles all return to the One. Whether the Small or Middle Vehicles were used, they ultimately lead to the Great Vehicle. The Buddha hoped that everyone will give of themselves with love, yet do so free of hindrances and by practicing the Three Spheres of Emptiness. This is the true and wondrous Dharma. This is the ultimate path.
There is a story about the king of a small kingdom and his two servants.One day, the king was sleeping, when he was awakened.Though not fully awake, he heard the two of them speaking.One servant asked the other, “What do you think we can depend on to live in security and freedom?”
The other servant said, “I believe I can rely on the king to feel secure and free.”The first servant said, “I believe that everything I do creates karma that shapes my life. My mind must peaceful at every moment because this is what the Buddha taught.”
When the king heard this, he was happy with what the first servant said, “In my life, I rely on the king.”After waking, the king began managing his affairs.He called a servant over and told him to find his wife, the queen.He said, “Tell her that I will shortly ask someone to deliver wine to her palace.”“When she receives this servant, she should give him a big reward.”So, the queen prepared [the rewards he dictated].
After the king finished his meal, he called on the servant who [said he] lived a peaceful and blessed life by relying on him.
He said, “Take this jar of wine to the queen.”
This servant took the jar of wine from the king, but as he stepped out of the door, suddenly his nose began to bleed non-stop.Just then, he encountered the other servant, the one who [said he] depended upon himself to create blessed karma.He happened to see him, so he said, “Come, take this jar of wine and deliver it to the queen in my stead. My nose is bleeding non-stop, so please do this for me.”Then this servant took the jar of wine and delivered it to the queen.
When the queen received this jar of wine, she bestowed everything that the king had dictated as a reward for this servant.
Later, when the king saw the servant who said that his blessings were dependent upon the king, he asked him, “Did you deliver it? Did you see the queen? ”
“When I was on my way to deliver it, my nose began to bleed, and I was unable to go. My apologies. I asked my colleague to do it.”
The king had a sudden realization.The other servant had spoken of how the Buddha-Dharma taught that everything depends o whether people create blessed karma for themselves.
The king said, “I really should have believed that the Buddha speaks the truth, not lies. He said that each person should abide in this state of mind.”Indeed, we must abide in the power of vows.
Benefiting others leads to blessed retributions.
So, when among the multitude of sentient beings, we must sustain the power of our vows.We must go among the people with the Dharma.With True Dharma, we transform each other and teach one another.We had also discussed this yesterday. Before we attain Buddhahood, we must first form good affinities with others.We must have a pure heart when creating karmic affinities with sentient beings.Then if we have the affinity to meet a Buddha in the future, we can also receive a prediction for attaining Buddhahood in the distant future.This was the case for Sariputra.
Sariputra will attain Buddhahood and be named Flower Light Tathagata.The name of his land will be “Free of Defilements”.It is such a pure and undefiled land!“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.”
We discussed all this yesterday.The Buddha hopes that all people will aspire to engage in spiritual practice and walk the Bodhisattva-path with a pure heart.By transforming all sentient beings their hearts return to a state of purity.Not only must they be pure, but they muss constantly practice the Bodhisattva-path.
This is cultivating both blessings and wisdom.Then the state they attain will be very rich and abundant, and everyone will be at peace.This is the most ideal place.This country has eight intersecting roads, bordered with golden cords.
Furthermore, this passage states, “By its sides shall stand”rows of trees made of the Seven Treasures which are always blooming flowers and bearing fruit. Flower Light Tathagata will also use the Three Vehicles to teach and transform sentient beings.”
This is the future, Sariputra’s future. This is what his land will look like. There is so much abundance that it even has golden cords as its borders and rows of trees made of the Seven Treasures. If you recite the Amitabha Sutra, it mentions rows of trees made of the Seven Treasures and layers of jewels surrounding land. In Sariputra’s land in the future, the place he presides over will also be cordoned in gold and lined with trees made of the Seven Treasures, bearing fruits and flowers. There are flowers and fruits on all of them. This is a very magnificent state.
Flower Light Tathagata will be in a land that is so abundant, even the trees will be filled with flowers and fruits. Flower Light Tathagata will also, in that land, teach sentient beings with the Three Vehicles.So,these trees are like that; besides adorning an environment like that, more importantly, trees can protect the land. Our hearts and minds are like the land. If we cultivate the Bodhi-trees well, then they will safeguard our hearts and minds.
“Trees protect the land. Flowers beautify the surroundings. In particular, lotus flowers can purify filthy ponds, as can the flowers of the Wondrous Dharma Lotus.”
In this world, if we cultivate trees very well, they protect the water, the soil and the earth. At the same time, they also emit phytoncides, as well as fresh oxygen which help us to remain physically healthy. The air we exhale from our bodies is impure, polluted air. With so many people collectively exhaling such impure [air], it is the trees that take it in and absorb it. The impurities that these trees absorb fertilize them and become their nutrients. This is a cycle of purity and impurity. The workings of nature are truly wondrous.
Trees protect the earth. Not only do they safeguard soil and water, but they can also provide fresh oxygen for us. So, we should deeply cherish trees. Trees also have flowers. When they bloom they are fragrant and beautiful. They can beautify the environment, especially the lotus flower.
In the Buddha-Dharma, the lotus is constantly used as an analogy. Right now we are discussing the Wondrous Dharma Lotus Flower Sutra, which is also compared to the lotus flower. Though the lotus grows in mud, it remains unsullied. It even purifies the impurities in the mud. This is just like us: the multitudes of sentient beings are very impure. Bodhisattvas go among people to purify them. When the Dharma-wheel is turned. Then sentient beings can also transformed. Aside from lotus flowers, in the mud, there are also lotus roots. As the lotus flower blooms, the lotus head, the fruit, ahs already formed, and the lotus seeds can be seen in the flower. Once the flower blooms, the fruit can be seen, and this lotus head contains the lotus seeds. So, the lotus is really wondrous; when the flower blooms we can see its fruit. Its root also purifies the mud. The lotus root absorbs the filth and impurities, and lotus roots are also beneficial to our health.
So, attaining Buddhahood anywhere other than this evil world of Five Turbidities we live in would truly be difficult. Before every Buddha attains Buddhahood, He must come to the human realm. Didn’t Sariputra follow Sakyamuni Buddha in the human realm? Every Buddha, countless trillions of Buddhas, all must first come to the human realm and be trained by the sentient beings in this evil world of Five Turbidities. While they are among people, they must find a way to not be polluted by them and instead purify them. Thus, they develop the ability of Bodhisattvas to abide in the power of their vows and remain unwavering in the state of the Tathagata. This kind of faith and power of vows need to be developed among people. This is the meaning behind the name “Wondrous Dharma Lotus Flower”.
Even the trees are made of the Seven Treasures, rows of trees made of the Seven Treasures. These trees are different from trees in our world. Though these trees produce flowers, they are made of the Seven Treasures.
“Gold, silver, crystal, mother of pearl, carnelian, pearls and rose quartz. These are the Seven Treasures.”
In fact, in the Saha World there are all kinds of treasures. It is just that they are hidden. But humans know this because they are clever. Thus they destroy the mountains, cut down the trees that cover them and dig out the treasures inside.
In the Buddha-land, these treasures also exist. However, they are all out in the open. It is not necessary for people to dig them out, and no one wants to steal them or commit crimes to [seize them] because they live amidst the Seven Treasures.
Flower Light Tathagata uses the Three Vehicles to teach and transform sentient beings. This Tathagata is wise and gives off the light of wisdom. Thus He is called Flower Light.
The light of the flower is the light of the Tathagata’s wisdom. Flower Light Tathagata will manifest a physical body according to people’s capabilities and conditions. This will be Sariputra’s distinctive epithet when he attains his transformation-body.
There are so many flowers. They are produced by trees and protect the earth by purifying pollutants. Flowers appear in the world to be admire by all. In fact, in this verse, “light” refers to the light of wisdom. Flower Light Tathagata manifests a physical Buddha-body according to people’s capabilities and conditions. Heavenly beings and Bodhisattvas have not completely understood the Dharma. Therefore, Flower Light Tathagata must respond to their capabilities and conditions, their capacity to understand and karmic conditions, to manifest His Buddha-body.
So, Sariputra’s transformation-body will have the distinctive epithet “Flower Light.” Every Buddha has a name and an epithet. Flower Light Tathagata will be His epithet. Similarly, when we become monastics, we receive a Dharma-name. there are also Dharma-epithets. I currently use my Dharma-name [Cheng Yen], while you use your Dharma-epithets.
So, Flower Light Tathagata will be His epithet. He reveals the Buddha’s understanding and views to the minds od sentient beings. This is how the lotus dlower purifies pollutants.
The light of this flower can purify pollutants. Because Sariputra transformed sentient beings with the light of wisdom, He will be Flower Light Tathagata. A Tathagata comes on the path of True Suchness to transform sentient beings in the Three Realms.
He has perfected His virtues, so He comes with this heart of True Suchness to the Three Realms to transform sentient beings. This virtue is why He is a Tathagata(Thus-Come-One). This is the transformation-body of the Tathagata.
So, Flower Light Tathagata will be in a land like this in the future. Sakyamuni Buddha had bestowed this prediction upon Sariputra. To reach this reward-land, he still must engage in spiritual practice for a long time and created blessed conditions and positive affinities by benefiting people. His blessed retribution of attaining Buddhahood will happen in this pure and magnificent land.
So, in learning the Buddha’s Way, “We must abide in the power of vows and in the Tathagata. The wondrous Dharma is like water that nourishes sentient beings.” We must take the Dharma to heart and constantly go among sentient beings to purify their hearts. So, we must all focus our minds and keep making progress. We must have faith and constantly live out that faith in our daily living. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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