20150224《靜思妙蓮華》厚德住正法 (第508集)
（法華經•譬喻品第三）
⊙「志念堅固所發願，守誠正信真實法，柔和質直菩提道，行所行道入群眾。」
⊙「於無數佛所，善學菩薩道，如是等大士，華光佛所化。」《法華經譬喻品第三》
⊙「佛為王子時，棄國捨世榮，於最末後身，出家成佛道。」《法華經譬喻品第三》
⊙「華光佛住世，壽十二小劫；其國人民眾，壽命八小劫。佛滅度之後，正法住於世，三十二小劫，廣度諸眾生。」《法華經 譬喻品第三》
⊙華光佛壽住世十二劫。依報同住，其國人民受福同住佛世，福德殊勝，不惟與佛同世，且能見佛，並能同得同聞佛法，更能享長壽，得壽命八小劫。
⊙過佛世十二小劫，佛入滅時，法初盛行，人能以現量體悟，為正法。之後法傳人間，正法住世三十二小劫，廣度眾生。
⊙正法：真正之道法，理無差曰正。以三寶中之法寶，教理行證四者為體。
【證嚴上人開示】
「志念堅固所發願，守誠正信真實法，柔和質直菩提道，行所行道入群眾。」
志念堅固所發願
守誠正信真實法
柔和質直菩提道
行所行道入群眾
我們立志修行，必定要守志奉道，所以這個志念，一定要很堅固，堅固在我們初發心，那個初發心，那一念。
最近一直向各位說初發心，最初的發心，那就是度眾生，四弘誓願。度眾生，必定要斷煩惱，要斷煩惱，一定要學佛所說法，瞭解了佛法，走入人群，看盡了人間世事，事與理會合，增長我們的慧命；希望我們慧命不斷地增長，事與理會合，有一天，自然我們慧命與天體，能夠合而為一，那就是大覺悟了。
所以我們必定要，守在誠、正、信，若能夠守誠、守正、守信，自然這就叫做真實法。和修行者面對著人、事、物，我們都是用真心、誠意、正念，這樣在互相對待，這就是佛法不離世間法。
一句話說，人格成，佛格即成。所以說來，要求佛，要將來成佛，我們在這段漫長的時間，生生世世，要守好我們的人格，在人與人之間，時時要「柔和質直菩提道」。這是我們在人群中，互相與大家相處，人人，人見人愛接近，就是因為我們柔和。柔和在外表，人看得到；質直在我們的心，我們要正、要直。所以這就是做人最有價值，成就人格。這樣我們來走菩薩道，用這一念，非常柔軟質直的心，在菩薩道上，菩提覺悟，「覺悟」這條道路，就是我們的目標。
我們每天必定要行所行道，走我們所該走的路，做我們應該做的事。我們學佛，目標要清楚，我們的目標，每一天、每一個時刻，我們心絕對不能背道。我們要走的路、要做的事，必定不脫離人群，在人群中行菩薩道。這是學佛，最真、最實的精神。
我們平常都是認為：「我要度的，就是度有緣的人。」當然佛陀也是這樣說，佛度有緣人。若無緣的，我們是不是不度呢？不是。無緣的人，我們要如何去接近他，化無緣為有緣，化情仇為感恩心。這不是做不到。
在過去，很長久以前，那就是一位修行者，老比丘，有一天他離開他的寺院，進到城裡去。從城市將要回來時，已經是黃昏了，黃昏，天將要黑了，路還很遠，忽然間打雷閃電，很大的雨，這陣雨，不是短時間會停，這位老和尚就是覺得，一定要想找一個地方，這樣比較安全。
在這雨朦朧中，遠遠的地方，好像有一間人住的房子，所以他很歡喜，趕快叫門：「雨這麼大，是不是讓我進到你家裡，這樣稍微避雨一下？」這位守門人就說：「您應該要趕快離開，我裡面的主人，他與僧道無緣，不論是有出家人來，或者是有修道的人，他和這些人說無緣，相信他不會接受你在這裡。」
老和尚還是一直拜託他，這位守門人就說：「這樣我要趕快，進去問我的主人，他若答應，我才敢開門讓您進來。」去問了，老和尚站在屋外、牆外，還是雨再淋，姍姍來遲，終於守門人來回答說：「抱歉！我向我的主人，向他要求，卻是主人不允許，抱歉！那您現在不就要，趕快離開了！」這位老和尚無奈，向這位看門的人就說：「拜託，我不進你家，在走廊，圍牆外的廊簷，前面這個屋角，讓我稍微窩一下，行不行？」
說：「最好是不要，因為我的主人對僧道無緣。」連窩在屋角的，都沒辦法，決心連夜淋雨，也是要向前走，這樣回到寺院已經是半夜了，雨又是很大。
這，這樣過去了，經過了三年後，這間房子的主人，他娶了一個小妾。這個姨太太是這位主人，很寵愛的姨太太，這姨太太善良，喜歡拜佛，這位主人，就陪著他的太太，到寺院裡去。去寺裡，開始，寺院開始拜，看看周圍，怎麼看到自己的名字在那裡？是在長生祿位！想著很奇怪，正好，一位小師父在那裡掃地，這位主人就問：「請問，這個牌位，這長生祿位怎麼有我的名字？」他說：「我不知道這是誰的名字。因為在三年前，我的師父連夜淋雨回來，有聽他一句這樣說，說：『我今天和一位施主無緣』。所以，這樣唸一下，就看他在那裡寫字，將這個字，這支牌子，就放在長生祿位。我的師父每天都在那裡禮拜，祈求化惡緣，為善緣。」
這位長者聽了很慚愧，「對啊！三年前，看門的人有進來裡面說，有一位老和尚，在外面淋雨，想要借住我的房子。我那時候怎麼對出家人、僧道，就是那麼討厭呢？這位出家人竟然心沒有懷恨，又這樣寫這長生祿位，在求我長生、求我平安。」這樣，真的是愈想愈不好意思，所以他懺悔、慚愧，從此開始，這間寺的大施主就是這位長者，有錢人，大房子的主人。
所以我們常常說，要和人結好緣。行菩薩道，我們對一切眾生慈悲等觀。對我們有付出，我們要感恩；對我們不肯付出，或者加以毀謗，我們也要尊重。眾生，我們要平等的愛，這叫做慈悲等觀。就是無緣，才要化解無緣，變成善緣。
這是我們的典範，雖然這是一個故事，卻是我們修行者，應該要有的方向。所以我們要「柔和質直菩提道，行所行道入人群」，期待我們人人用很長的時間，行善、造福、結福緣，這樣就是我們未來，要成佛的眷屬。所以我們要時時用心。
前面這段(經)文說：「於無數佛所，善學菩薩道，如是等大士，華光佛所化。」
於無數佛所
善學菩薩道
如是等大士
華光佛所化
《法華經譬喻品第三》
華光佛，舍利弗未來成佛，華光佛，在華光佛那個時代，他的道場，都是菩薩，人人發大心、立大願，還是在精進，準備生生世世，入人群、度眾生。所以這都是華光佛所化度，就是所教化的。所以「佛為王子時」，那尊華光佛也是，到了要成佛之前，在貴族中「棄國捨世榮」。
佛為王子時
棄國捨世榮
於最末後身
出家成佛道
《法華經譬喻品第三》
我們在《法華經》，從二萬(日月)燈明佛，一直這樣下來，每一尊佛出現人間，因為他(們)不斷行善、不斷造福、不斷結好緣，到了將要成正覺那一世，一定是福具足了，福具足了，一定就是在全國中，最尊貴的家庭出生。這就是要我們好好行善、造福，結善緣。
王子的時候，就是表示身分高貴，「棄國捨世榮」，在這樣很富貴的家庭，棄捨了富貴的家庭，然後就是求道成佛，這就是最末後身。
接下來這(段)經文，「華光佛住世，壽十二小劫；其國人民眾，壽命八小劫。佛滅度之後，正法住於世，三十二小劫，廣度諸眾生。」
華光佛住世
壽十二小劫
其國人民眾
壽命八小劫
佛滅度之後
正法住於世
三十二小劫
廣度諸眾生
《法華經 譬喻品第三》
華光佛住世，在人間是十二小劫，他的壽命十二小劫，很長。一小劫都無法算，何況十二小劫呢？「其國人民眾，壽命八小劫」，也是很長。所以「佛滅度之後，正法住於世，三十二小劫，廣度諸眾生。」佛滅度之後，正法住世，能三十二小劫，很長，能夠在正法，度很多的眾生。
華光佛壽
住世十二劫
依報同住
其國人民受福
同住佛世
福德殊勝
不惟與佛同世
且能見佛
並能同得同聞佛法
更能享長壽
得壽命八小劫
我們的釋迦佛來人間，因為人間的眾生業重，所以佛壽也不會很長。我們要眾生很有福，佛壽才能很長。因為佛陀在娑婆世界，他要和人一樣的壽命，所以佛壽是八十歲，這是世間釋迦佛。佛滅後五百年間是正法，大家依教奉行，出家人的生活，與佛陀開始那時候很像，也是真修行，所以有修、有證的人不少。過了五百年後，就進入像法。像法又再千年後，就開始慢慢進入了末法。這就是在我們眾生，現在就是末法。在娑婆世界，眾生的業重，所以佛法在人間，何其短啊！而華光佛就長了，這是一個福報，能生在那個時代。
我們說「劫」，那時候有解釋，人壽八萬四千歲，這就是要看我們眾生，若業輕，壽長、福大。若眾生愈來造業愈多，濁氣愈重，壽命就會愈短，世間的富就減少，這種破壞世間，貧就愈來愈多。所以，在現在這個世界，看看天災、人禍，民不聊生的國家很多，這就是說眾生共業。
所以，「其國人民受福同住佛世」，實在是很有福。這種的福德很殊勝，不只能與佛住同世，又能見到佛、接觸到佛。
其實，佛來人間，也不一定人人都看到佛，與佛同世時。大家應該曾聽過，我曾向大家說的，一個城市九萬人，才有三萬人，三分之一知道、看到、聽法，另外的三萬人知道，沒看到、沒聽法；另外的三萬人不知道，沒見到、沒聽法。看，真的是能與佛同世，能親眼見到佛，同時聽佛親身說法，這是真正的大福報啊！
不只是這樣，同世、又同住在這個地方，又同時聽佛說法，真的是福很大。尤其是享受長壽，得壽命，有八小劫，那些與華光佛同世的人，真的是很有福，佛滅度之後，過了之後，正法住世，三十二小劫，廣度諸眾生。
過佛世十二小劫
佛入滅時
法初盛行
人能以現量體悟
為正法
之後法傳人間
正法住世
三十二小劫
廣度眾生
這個法就是這麼昌盛。就是按照這個規則，這樣的修行方法，所以「按照」，這叫做現量；按照這個正法，正確的規則去修行，這樣能體悟佛的道理，這叫做正法(時期)。之後法就開始再傳人間，這個正法，三十二小劫，度很多人，雖然佛滅度了，還如佛住世，這樣認真在修行，法這樣在傳。三寶中的法寶，是靠著法來維持，佛已經不在了，但是靠這個法來維持，所以，能夠正法住世五百年，是因為它的法，要很健全、很興盛。所以，這就是法寶，來維持五百年。
正法：
真正之道法
理無差曰正
以三寶中之法寶
教理行證四者為體
「教理行證四(者)為體」，有教、有道理、有實在修行的人，有真正體悟的人，這四項，就是維持他正法住世的寶。
芸芸眾生需要人間的佛法，這樣法轉，法輪轉入人群中去。這要靠我們大家有志一同，志念堅固。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: With Profound Virtue, Abide in the Right Dharma (厚德住正法)
Date: February.24. 2015
“We must firmly resolve to hold fast to our vows. By upholding sincerity, integrity and faith, we can reach the True Dharma. We walk the Bodhi-path in a gentle and genuine manner. To walk this path, we must go among people.”
When we resolve to engage in spiritual practice, we must uphold our vows and follow the path. Therefore, our resolve must be very firm and we must hold fast to our initial aspiration, that very first thought.
Recently I have been talking to you about initial aspirations. Our initial aspiration must be to deliver sentient beings, [the first of] the Four Great Vows. To deliver sentient beings, we must eliminate our own afflictions. To eliminate our own afflictions, we must learn the Buddha’s teachings. When we understand the Buddha-Dharma and go among the people, we will see all kinds of worldly matters. When we can connect them to the principles, this will develop our wisdom-life. I hope that our wisdom-life will never stop growing. When we unite matters with principles, one day, our wisdom-life and the universe can also be one. That is when we will attain a great awakening.
So, we must maintain our sincerity, integrity and faith. If we can uphold sincerity, integrity and faith, we will naturally reach the True Dharma. When we face [different situations] with our fellow spiritual practitioners, we need to be true, sincere and proper in the way we treat one another. This shows how the Buddha-Dharma is inseparable from the way we live in the world. There is a saying, “Only when we have perfected our character can we attain Buddhahood.”
Therefore, if we seek the Buddha’s Way because we want to attain Buddhahood, we have to spend a very long period of time, lifetime after lifetime, refining our character. As we interact with people, we must always “walking the Bodhi-path in a gentle and genuine manner.” This is how we interact with everyone when we go among people. Then everyone will be drawn to us because of our gentle manner. A gentle demeanor is something people can see. Being genuine comes from our heart, so we must be upright and straightforward. These are valuable qualities in a person and can help us perfect our character.
If we walk the Bodhisattva-path with a mind that is gentle and genuine, then we will awaken and attain Bodhi on this path. Walking the path to awakening will take us to our goal.
Every day, we must walk this path, follow the road that we should follow and do the things that we should do. When we learn the Buddha’s Way, we must have a clear goal. We must head toward this goal every day and every moment. We must never turn away from this path. The road that we walk and the things that we do must not be apart from other people. Walking the Bodhisattva-path among people is the true spirit of learning the Buddha’s Way.
We normally think, “The people I should transform are those I have karmic connections with.” Of course, the Buddha has also said, “The Buddha transforms those He has karmic connections with.” If we have no karmic connections with people, does that mean we shouldn’t transform them? Not at all. If we have no karmic connections with them, then we must find a way to draw near them and create [good] karmic connections with them, transforming animosity into gratitude. This is not impossible.
A very long time ago, there was a monastic practitioner, an elderly bhiksu. One day he left his temple and went to the city. When he was on his way home, it was already dusk and the sky was almost dark, but he still had a long way to go.
Suddenly, there was thunder, lightning and heavy rain. This rain would likely not stop any time soon,so the monk felt that he must find shelter to be safe.In the haze of the rain, there seemed to be a house in the distance.This made him very happy, and he called for them to open the door.
“It is raining so hard. Would you allow me into your home to take shelter from the rain?”This doorkeeper answered, “You should leave quickly. My master has no [fondness] for the Sangha. Whenever a monastic or spiritual practitioner comes, he says that he feels no connection with them, so I believe he won’t take you in.”
The old monk begged him persistently, until the doorkeeper said, “I will go inside and ask my master. Only with his consent would I dare to let you in.”While he went in to ask, the old monk stood outside the house in the pouring rain.After a long time, the doorkeeper finally returned.He said, “I’m sorry. I spoke to my master and asked him, but he will not allow it. I’m sorry, but you must leave now.”The old monk was at a loss, so he said to the doorkeeper, “Please let me in, I won’t enter the house. I’ll wait in the corridor, under the eaves of this corner of the house. Can you let me just huddle there for a while?”
He said, “It’s best that you do not, because my master has a negative affinity with the Sangha,”Since he could not even huddle under the eaves, the monk decided to travel through the night in the pouring rain.
By the time he arrived back at the temple, it was the middle of the night.It was still pouring heavily.This was how things went.Three years later, the master of that house took a concubine.He really adored and doted upon this new concubine of his.She was very kind and like paying her respects to the Buddha.
So, this man accompanied her to the temple.At the temple, as his concubine started paying he respects, he looked around.Why was his name written over there?It was on an alter honoring great benefactors.He thought that this was strange.There was young monk sweeping the floor, so the man asked him, “Excuse me, why is my name on this altar honoring great benefactors?”
The monk said, “I don’t know whose name that is. Three years ago, my master came back in the middle of the night, soaking wet from the rain. I only heard him say that. Today, there was a benefactor with whom I had no karmic connection with. After he said that, I saw him write something. Then he put this plaque on the altar for honoring great benefactors. Every day, my master pays his respects and prays for negative affinities to turn into good ones.”
Upon hearing this, the man felt very remorseful.“That’s right! Three years ago, my doorkeeper came in and told me that an elderly monk was outside in the rain and would like to take shelter at my house. How could I have felt such an aversion toward monastics? Not only did this monastic not harbor a grudge, he even put my name on the altar and prayed for my longevity and wellbeing.”
The more he thought about this, the more remorseful and repentant he felt.From then on, the man became a great benefactor of the temple.This was a wealthy man, the owner of that big house.
So, we often say that we must form good karmic connections with others and walk the Bodhisattva-path.We should show compassion to all equally.Toward those who have helped us, we should be grateful.Toward those who were unwilling to help us or may have even slandered us, we should also be respectful.We must love all sentient beings equally.This is how we show compassion to all equally. Because there was no karmic connection, he needed to resolve that negative affinity and create a positive karmic connection.So, he is a role model for us.
Although this is only a story, this is the type of mindset that we spiritual practitioners must have.So, we should “walk the Bodhi-path in a gentle and genuine manner.”
To walk this path, we must go among people”. I hope everyone can spend a long period of time doing good deeds, benefiting others and forming good karmic connections. This way, in the future, [these people] will be our spiritual family when we attain Buddhahood. Therefore, we must always be mindful.
The previous passage states, “In the presence of countless Buddhas, they will learn well the Bodhisattva-path. Great saints such as these will be transformed by Flower Light Buddha”.
In the future, Sariputra will become Flower Light Buddha. In Flower Light Buddha’s lifetime, His place of spiritual cultivation will be filled with Bodhisattvas. They all have great aspirations and great vows and we still continue to progress diligently, preparing to go among people and transform them, lifetime after lifetime. These beings will all be taught and transformed by Flower Light Buddha.
So, “That Buddha, while still a prince” means that, before Flower Light Buddha attains Buddhahood, this noble will “renounce his kingdom and worldly glory”.
“That Buddha, while still a prince, will renounce his kingdom and worldly glory. In his final body, he will become a monastic and attain Buddhahood”.
In the Lotus Sutra, we read about the 20,000 Sun-Moon-Lamp Radiant Buddhas who, one after another, manifested in the human realm. Because They all unceasingly did good deeds, unceasingly benefited others and unceasingly formed good karmic connections, by the time They reached the lifetime in which. They would attain perfect enlightenment, They would be replete with blessings. Once Their blessings were sufficient, They would be born into the most noble family in the entire kingdom. This is why we must make an effort to do good deeds, benefit others and form good karmic connections. Beings born as a prince signifies high noble status. They “renounced kingdom and worldly glory”. Each was born into a noble household, then renounced this noble life and sought the path to attain Buddhahood. They did this in their final body. The next sutra passage states,
“Flower Light Buddha will abide in this world for a lifespan of 12 small kalpas. The people of His land will have a lifespan of 8 small kalpas. When that Buddha enters Parinirvana, the Right Dharma will abide in the world for 32 small kalpas, widely transforming sentient beings”.
Flower Light Buddha will abide in this world for 12 small kalpas; His lifespan will be 12 small kalpas, which is a very long time. One small kalpa is already difficult to calculate, much less 12 small kalpas. “The people of His land will have a lifespan of 8 small kalpas, which is also a very long tiem. So, “when that Buddha enters Parinirvana, the Right Dharma will abide in the world for 32 small kalpas, widely transforming sentient beings”. When that Buddha enters Parinirvana, the Right Dharma will abide in the world for 32 small kalpas. This is a long time. Thus the Right Dharma can transform many sentient beings.
“With Flower Light Buddha’s long lifespan, With Flower Light Buddha’s long lifespan, He will abide in the world for 12 kalpas. The people who share the circumstantial retribution to live in His land will enjoy blessings. To live during that Buddha’s lifetime, they must have exceptional blessings and virtues. Not only do they live in the same era as Him, they can see Him, listen to and attain the Buddha-Dharma and can enjoy a lengthy lifespan of 8 kalpas.”
When Sakyamuni Buddha came to this world, because the karma of the world’s sentient beings was very severe, His lifespan could not be very long. Only when sentient beings have great blessings can the lifespan of a Buddha be very long. Because the Buddha came to the Saha World, His lifespan was like that of the humans here. So, the Buddha only lived for 80 years. This was what happened to Sakyamuni Buddha. After the Buddha entered Parinirvana, the Right Dharma abided in the world for 500 years. So, everyone practiced according to the teachings. The monastics lived a life very similar to the Buddha’s when He first started. This was true spiritual practice, so there were many who attained realizations.
After 500 years passed, it became the era of Dharma-semblance. This era lasted for 1000 years, and then it gradually. This is the era that we are in now; this is the era of Dharma-degeneration. In the Saha World, sentient beings’ karma is very severe. So, the Buddha-Dharma is very short-lived.
The life of Flower Light Buddha will be long; it is a blessed retribution to be born in that era. When we speak of “kalpas”, we explained that the average human lifespan becoming 84,000 years depends on the karma of sentient beings. The lighter our karma is, the longer our lifespan and greater our blessings. The more [bad] karma we create, the more severe our defilements and the shorter our lifespan and the fewer our blessings in the world. In this deteriorating world, there will be more and more poverty.
So, in the world we live in now, we see so many natural and manmade disasters, so many countries where the people cannot get by. This is due to our collective karma.So, “[people] who live in His land will enjoy blessings.” “[They] live during the Buddha’s lifetime.” They are indeed very blessed. Their blessings must be exceptional; not only do they live during the Buddha’s lifetime, but they can also meet Him and interact with Him.
Actually, when the Buddha comes to the world, not everyone will necessarily see Him, even if they live during the same era. You have all probably heard this example that I have shared. In a city of 90,000 people, only 30,000, one third, knew about Him, saw Him and heard the Dharma. Another 30,000 knew about Him, but did not see Him or hear the Dharma.The remaining 30,000 did not know about Him, see Him or hear the Dharma. See, to live in the same era as the Buddha, to personally see Him and hear Him teach the Dharma truly requires a very great blessing. Not only will they live in the same era as Him. Not only will they live in the same era as Him, but they will also be able to hear Him teach. Their blessings will truly be great.
In particular, some will enjoy a long lifespan of 8 small kalpas. Those who live in the same era as Flower Light Buddha are indeed truly blessed. After this Buddha enters Parinirvana, Right Dharma will abide in the world for 32 kalpas widely transforming sentient beings.
That Buddha’s lifetime will be 12 small kalpas. After that Buddha enters Parinirvana, the Dharma will initially flourish. People can experience it through direct awareness. This is the era of the Right Dharma. The Dharma will then spread throughout the world. The Right Dharma will abide in the world for 32 small kalpas, widely transforming sentient beings.
The Dharma will really be flourishing, so in accordance with these guidelines, people will use these methods of spiritual practice. So, “in accordance with” refers to direct awareness.By engaging in spiritual practice in accordance with the Right Dharma, they can experience the truth taught by the Buddha. This happens during the era of the Right Dharma. Then the Dharma will spread throughout the world.
The Right Dharma will abide for 32 small kalpas and transform many beings. Even though that Buddha enters Parinirvana, people can still earnestly practice, as if He is still there, and the Dharma will still be transmitted. Among the Three Treasures, the Dharma Treasure depends on [the transmission of] the Dharma to be maintained.Even though the Buddha is not here, the Dharma sustains His presence here. So, the Right Dharma could abide in the world for 500 years because it was healthy and flourishing. So, the Dharma Treasure was sustained for 500 years.
Right Dharma: It is the proper teachings of the Path. Principles that do not deviate are called proper. This is the Dharma Treasure from among the Three Treasures. Its essence is the teachings, principles, practices and realizations.
“Its essence is the teachings, principles, practices and realizations.” Those with teachings, those with principles, those who truly engage in spiritual practice and those who have truly attained realization are the four valuable things that help Right Dharma abide in this world. The multitude of sentient beings need the Buddha-Dharma for this world.
Thus, turning the Dharma-wheel and bringing the Dharma among the people depends on us all sharing the same mission and having a firm resolve. So, 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）
⊙「志念堅固所發願，守誠正信真實法，柔和質直菩提道，行所行道入群眾。」
⊙「於無數佛所，善學菩薩道，如是等大士，華光佛所化。」《法華經譬喻品第三》
⊙「佛為王子時，棄國捨世榮，於最末後身，出家成佛道。」《法華經譬喻品第三》
⊙「華光佛住世，壽十二小劫；其國人民眾，壽命八小劫。佛滅度之後，正法住於世，三十二小劫，廣度諸眾生。」《法華經 譬喻品第三》
⊙華光佛壽住世十二劫。依報同住，其國人民受福同住佛世，福德殊勝，不惟與佛同世，且能見佛，並能同得同聞佛法，更能享長壽，得壽命八小劫。
⊙過佛世十二小劫，佛入滅時，法初盛行，人能以現量體悟，為正法。之後法傳人間，正法住世三十二小劫，廣度眾生。
⊙正法：真正之道法，理無差曰正。以三寶中之法寶，教理行證四者為體。
【證嚴上人開示】
「志念堅固所發願，守誠正信真實法，柔和質直菩提道，行所行道入群眾。」
志念堅固所發願
守誠正信真實法
柔和質直菩提道
行所行道入群眾
我們立志修行，必定要守志奉道，所以這個志念，一定要很堅固，堅固在我們初發心，那個初發心，那一念。
最近一直向各位說初發心，最初的發心，那就是度眾生，四弘誓願。度眾生，必定要斷煩惱，要斷煩惱，一定要學佛所說法，瞭解了佛法，走入人群，看盡了人間世事，事與理會合，增長我們的慧命；希望我們慧命不斷地增長，事與理會合，有一天，自然我們慧命與天體，能夠合而為一，那就是大覺悟了。
所以我們必定要，守在誠、正、信，若能夠守誠、守正、守信，自然這就叫做真實法。和修行者面對著人、事、物，我們都是用真心、誠意、正念，這樣在互相對待，這就是佛法不離世間法。
一句話說，人格成，佛格即成。所以說來，要求佛，要將來成佛，我們在這段漫長的時間，生生世世，要守好我們的人格，在人與人之間，時時要「柔和質直菩提道」。這是我們在人群中，互相與大家相處，人人，人見人愛接近，就是因為我們柔和。柔和在外表，人看得到；質直在我們的心，我們要正、要直。所以這就是做人最有價值，成就人格。這樣我們來走菩薩道，用這一念，非常柔軟質直的心，在菩薩道上，菩提覺悟，「覺悟」這條道路，就是我們的目標。
我們每天必定要行所行道，走我們所該走的路，做我們應該做的事。我們學佛，目標要清楚，我們的目標，每一天、每一個時刻，我們心絕對不能背道。我們要走的路、要做的事，必定不脫離人群，在人群中行菩薩道。這是學佛，最真、最實的精神。
我們平常都是認為：「我要度的，就是度有緣的人。」當然佛陀也是這樣說，佛度有緣人。若無緣的，我們是不是不度呢？不是。無緣的人，我們要如何去接近他，化無緣為有緣，化情仇為感恩心。這不是做不到。
在過去，很長久以前，那就是一位修行者，老比丘，有一天他離開他的寺院，進到城裡去。從城市將要回來時，已經是黃昏了，黃昏，天將要黑了，路還很遠，忽然間打雷閃電，很大的雨，這陣雨，不是短時間會停，這位老和尚就是覺得，一定要想找一個地方，這樣比較安全。
在這雨朦朧中，遠遠的地方，好像有一間人住的房子，所以他很歡喜，趕快叫門：「雨這麼大，是不是讓我進到你家裡，這樣稍微避雨一下？」這位守門人就說：「您應該要趕快離開，我裡面的主人，他與僧道無緣，不論是有出家人來，或者是有修道的人，他和這些人說無緣，相信他不會接受你在這裡。」
老和尚還是一直拜託他，這位守門人就說：「這樣我要趕快，進去問我的主人，他若答應，我才敢開門讓您進來。」去問了，老和尚站在屋外、牆外，還是雨再淋，姍姍來遲，終於守門人來回答說：「抱歉！我向我的主人，向他要求，卻是主人不允許，抱歉！那您現在不就要，趕快離開了！」這位老和尚無奈，向這位看門的人就說：「拜託，我不進你家，在走廊，圍牆外的廊簷，前面這個屋角，讓我稍微窩一下，行不行？」
說：「最好是不要，因為我的主人對僧道無緣。」連窩在屋角的，都沒辦法，決心連夜淋雨，也是要向前走，這樣回到寺院已經是半夜了，雨又是很大。
這，這樣過去了，經過了三年後，這間房子的主人，他娶了一個小妾。這個姨太太是這位主人，很寵愛的姨太太，這姨太太善良，喜歡拜佛，這位主人，就陪著他的太太，到寺院裡去。去寺裡，開始，寺院開始拜，看看周圍，怎麼看到自己的名字在那裡？是在長生祿位！想著很奇怪，正好，一位小師父在那裡掃地，這位主人就問：「請問，這個牌位，這長生祿位怎麼有我的名字？」他說：「我不知道這是誰的名字。因為在三年前，我的師父連夜淋雨回來，有聽他一句這樣說，說：『我今天和一位施主無緣』。所以，這樣唸一下，就看他在那裡寫字，將這個字，這支牌子，就放在長生祿位。我的師父每天都在那裡禮拜，祈求化惡緣，為善緣。」
這位長者聽了很慚愧，「對啊！三年前，看門的人有進來裡面說，有一位老和尚，在外面淋雨，想要借住我的房子。我那時候怎麼對出家人、僧道，就是那麼討厭呢？這位出家人竟然心沒有懷恨，又這樣寫這長生祿位，在求我長生、求我平安。」這樣，真的是愈想愈不好意思，所以他懺悔、慚愧，從此開始，這間寺的大施主就是這位長者，有錢人，大房子的主人。
所以我們常常說，要和人結好緣。行菩薩道，我們對一切眾生慈悲等觀。對我們有付出，我們要感恩；對我們不肯付出，或者加以毀謗，我們也要尊重。眾生，我們要平等的愛，這叫做慈悲等觀。就是無緣，才要化解無緣，變成善緣。
這是我們的典範，雖然這是一個故事，卻是我們修行者，應該要有的方向。所以我們要「柔和質直菩提道，行所行道入人群」，期待我們人人用很長的時間，行善、造福、結福緣，這樣就是我們未來，要成佛的眷屬。所以我們要時時用心。
前面這段(經)文說：「於無數佛所，善學菩薩道，如是等大士，華光佛所化。」
於無數佛所
善學菩薩道
如是等大士
華光佛所化
《法華經譬喻品第三》
華光佛，舍利弗未來成佛，華光佛，在華光佛那個時代，他的道場，都是菩薩，人人發大心、立大願，還是在精進，準備生生世世，入人群、度眾生。所以這都是華光佛所化度，就是所教化的。所以「佛為王子時」，那尊華光佛也是，到了要成佛之前，在貴族中「棄國捨世榮」。
佛為王子時
棄國捨世榮
於最末後身
出家成佛道
《法華經譬喻品第三》
我們在《法華經》，從二萬(日月)燈明佛，一直這樣下來，每一尊佛出現人間，因為他(們)不斷行善、不斷造福、不斷結好緣，到了將要成正覺那一世，一定是福具足了，福具足了，一定就是在全國中，最尊貴的家庭出生。這就是要我們好好行善、造福，結善緣。
王子的時候，就是表示身分高貴，「棄國捨世榮」，在這樣很富貴的家庭，棄捨了富貴的家庭，然後就是求道成佛，這就是最末後身。
接下來這(段)經文，「華光佛住世，壽十二小劫；其國人民眾，壽命八小劫。佛滅度之後，正法住於世，三十二小劫，廣度諸眾生。」
華光佛住世
壽十二小劫
其國人民眾
壽命八小劫
佛滅度之後
正法住於世
三十二小劫
廣度諸眾生
《法華經 譬喻品第三》
華光佛住世，在人間是十二小劫，他的壽命十二小劫，很長。一小劫都無法算，何況十二小劫呢？「其國人民眾，壽命八小劫」，也是很長。所以「佛滅度之後，正法住於世，三十二小劫，廣度諸眾生。」佛滅度之後，正法住世，能三十二小劫，很長，能夠在正法，度很多的眾生。
華光佛壽
住世十二劫
依報同住
其國人民受福
同住佛世
福德殊勝
不惟與佛同世
且能見佛
並能同得同聞佛法
更能享長壽
得壽命八小劫
我們的釋迦佛來人間，因為人間的眾生業重，所以佛壽也不會很長。我們要眾生很有福，佛壽才能很長。因為佛陀在娑婆世界，他要和人一樣的壽命，所以佛壽是八十歲，這是世間釋迦佛。佛滅後五百年間是正法，大家依教奉行，出家人的生活，與佛陀開始那時候很像，也是真修行，所以有修、有證的人不少。過了五百年後，就進入像法。像法又再千年後，就開始慢慢進入了末法。這就是在我們眾生，現在就是末法。在娑婆世界，眾生的業重，所以佛法在人間，何其短啊！而華光佛就長了，這是一個福報，能生在那個時代。
我們說「劫」，那時候有解釋，人壽八萬四千歲，這就是要看我們眾生，若業輕，壽長、福大。若眾生愈來造業愈多，濁氣愈重，壽命就會愈短，世間的富就減少，這種破壞世間，貧就愈來愈多。所以，在現在這個世界，看看天災、人禍，民不聊生的國家很多，這就是說眾生共業。
所以，「其國人民受福同住佛世」，實在是很有福。這種的福德很殊勝，不只能與佛住同世，又能見到佛、接觸到佛。
其實，佛來人間，也不一定人人都看到佛，與佛同世時。大家應該曾聽過，我曾向大家說的，一個城市九萬人，才有三萬人，三分之一知道、看到、聽法，另外的三萬人知道，沒看到、沒聽法；另外的三萬人不知道，沒見到、沒聽法。看，真的是能與佛同世，能親眼見到佛，同時聽佛親身說法，這是真正的大福報啊！
不只是這樣，同世、又同住在這個地方，又同時聽佛說法，真的是福很大。尤其是享受長壽，得壽命，有八小劫，那些與華光佛同世的人，真的是很有福，佛滅度之後，過了之後，正法住世，三十二小劫，廣度諸眾生。
過佛世十二小劫
佛入滅時
法初盛行
人能以現量體悟
為正法
之後法傳人間
正法住世
三十二小劫
廣度眾生
這個法就是這麼昌盛。就是按照這個規則，這樣的修行方法，所以「按照」，這叫做現量；按照這個正法，正確的規則去修行，這樣能體悟佛的道理，這叫做正法(時期)。之後法就開始再傳人間，這個正法，三十二小劫，度很多人，雖然佛滅度了，還如佛住世，這樣認真在修行，法這樣在傳。三寶中的法寶，是靠著法來維持，佛已經不在了，但是靠這個法來維持，所以，能夠正法住世五百年，是因為它的法，要很健全、很興盛。所以，這就是法寶，來維持五百年。
正法：
真正之道法
理無差曰正
以三寶中之法寶
教理行證四者為體
「教理行證四(者)為體」，有教、有道理、有實在修行的人，有真正體悟的人，這四項，就是維持他正法住世的寶。
芸芸眾生需要人間的佛法，這樣法轉，法輪轉入人群中去。這要靠我們大家有志一同，志念堅固。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: With Profound Virtue, Abide in the Right Dharma (厚德住正法)
Date: February.24. 2015
“We must firmly resolve to hold fast to our vows. By upholding sincerity, integrity and faith, we can reach the True Dharma. We walk the Bodhi-path in a gentle and genuine manner. To walk this path, we must go among people.”
When we resolve to engage in spiritual practice, we must uphold our vows and follow the path. Therefore, our resolve must be very firm and we must hold fast to our initial aspiration, that very first thought.
Recently I have been talking to you about initial aspirations. Our initial aspiration must be to deliver sentient beings, [the first of] the Four Great Vows. To deliver sentient beings, we must eliminate our own afflictions. To eliminate our own afflictions, we must learn the Buddha’s teachings. When we understand the Buddha-Dharma and go among the people, we will see all kinds of worldly matters. When we can connect them to the principles, this will develop our wisdom-life. I hope that our wisdom-life will never stop growing. When we unite matters with principles, one day, our wisdom-life and the universe can also be one. That is when we will attain a great awakening.
So, we must maintain our sincerity, integrity and faith. If we can uphold sincerity, integrity and faith, we will naturally reach the True Dharma. When we face [different situations] with our fellow spiritual practitioners, we need to be true, sincere and proper in the way we treat one another. This shows how the Buddha-Dharma is inseparable from the way we live in the world. There is a saying, “Only when we have perfected our character can we attain Buddhahood.”
Therefore, if we seek the Buddha’s Way because we want to attain Buddhahood, we have to spend a very long period of time, lifetime after lifetime, refining our character. As we interact with people, we must always “walking the Bodhi-path in a gentle and genuine manner.” This is how we interact with everyone when we go among people. Then everyone will be drawn to us because of our gentle manner. A gentle demeanor is something people can see. Being genuine comes from our heart, so we must be upright and straightforward. These are valuable qualities in a person and can help us perfect our character.
If we walk the Bodhisattva-path with a mind that is gentle and genuine, then we will awaken and attain Bodhi on this path. Walking the path to awakening will take us to our goal.
Every day, we must walk this path, follow the road that we should follow and do the things that we should do. When we learn the Buddha’s Way, we must have a clear goal. We must head toward this goal every day and every moment. We must never turn away from this path. The road that we walk and the things that we do must not be apart from other people. Walking the Bodhisattva-path among people is the true spirit of learning the Buddha’s Way.
We normally think, “The people I should transform are those I have karmic connections with.” Of course, the Buddha has also said, “The Buddha transforms those He has karmic connections with.” If we have no karmic connections with people, does that mean we shouldn’t transform them? Not at all. If we have no karmic connections with them, then we must find a way to draw near them and create [good] karmic connections with them, transforming animosity into gratitude. This is not impossible.
A very long time ago, there was a monastic practitioner, an elderly bhiksu. One day he left his temple and went to the city. When he was on his way home, it was already dusk and the sky was almost dark, but he still had a long way to go.
Suddenly, there was thunder, lightning and heavy rain. This rain would likely not stop any time soon,so the monk felt that he must find shelter to be safe.In the haze of the rain, there seemed to be a house in the distance.This made him very happy, and he called for them to open the door.
“It is raining so hard. Would you allow me into your home to take shelter from the rain?”This doorkeeper answered, “You should leave quickly. My master has no [fondness] for the Sangha. Whenever a monastic or spiritual practitioner comes, he says that he feels no connection with them, so I believe he won’t take you in.”
The old monk begged him persistently, until the doorkeeper said, “I will go inside and ask my master. Only with his consent would I dare to let you in.”While he went in to ask, the old monk stood outside the house in the pouring rain.After a long time, the doorkeeper finally returned.He said, “I’m sorry. I spoke to my master and asked him, but he will not allow it. I’m sorry, but you must leave now.”The old monk was at a loss, so he said to the doorkeeper, “Please let me in, I won’t enter the house. I’ll wait in the corridor, under the eaves of this corner of the house. Can you let me just huddle there for a while?”
He said, “It’s best that you do not, because my master has a negative affinity with the Sangha,”Since he could not even huddle under the eaves, the monk decided to travel through the night in the pouring rain.
By the time he arrived back at the temple, it was the middle of the night.It was still pouring heavily.This was how things went.Three years later, the master of that house took a concubine.He really adored and doted upon this new concubine of his.She was very kind and like paying her respects to the Buddha.
So, this man accompanied her to the temple.At the temple, as his concubine started paying he respects, he looked around.Why was his name written over there?It was on an alter honoring great benefactors.He thought that this was strange.There was young monk sweeping the floor, so the man asked him, “Excuse me, why is my name on this altar honoring great benefactors?”
The monk said, “I don’t know whose name that is. Three years ago, my master came back in the middle of the night, soaking wet from the rain. I only heard him say that. Today, there was a benefactor with whom I had no karmic connection with. After he said that, I saw him write something. Then he put this plaque on the altar for honoring great benefactors. Every day, my master pays his respects and prays for negative affinities to turn into good ones.”
Upon hearing this, the man felt very remorseful.“That’s right! Three years ago, my doorkeeper came in and told me that an elderly monk was outside in the rain and would like to take shelter at my house. How could I have felt such an aversion toward monastics? Not only did this monastic not harbor a grudge, he even put my name on the altar and prayed for my longevity and wellbeing.”
The more he thought about this, the more remorseful and repentant he felt.From then on, the man became a great benefactor of the temple.This was a wealthy man, the owner of that big house.
So, we often say that we must form good karmic connections with others and walk the Bodhisattva-path.We should show compassion to all equally.Toward those who have helped us, we should be grateful.Toward those who were unwilling to help us or may have even slandered us, we should also be respectful.We must love all sentient beings equally.This is how we show compassion to all equally. Because there was no karmic connection, he needed to resolve that negative affinity and create a positive karmic connection.So, he is a role model for us.
Although this is only a story, this is the type of mindset that we spiritual practitioners must have.So, we should “walk the Bodhi-path in a gentle and genuine manner.”
To walk this path, we must go among people”. I hope everyone can spend a long period of time doing good deeds, benefiting others and forming good karmic connections. This way, in the future, [these people] will be our spiritual family when we attain Buddhahood. Therefore, we must always be mindful.
The previous passage states, “In the presence of countless Buddhas, they will learn well the Bodhisattva-path. Great saints such as these will be transformed by Flower Light Buddha”.
In the future, Sariputra will become Flower Light Buddha. In Flower Light Buddha’s lifetime, His place of spiritual cultivation will be filled with Bodhisattvas. They all have great aspirations and great vows and we still continue to progress diligently, preparing to go among people and transform them, lifetime after lifetime. These beings will all be taught and transformed by Flower Light Buddha.
So, “That Buddha, while still a prince” means that, before Flower Light Buddha attains Buddhahood, this noble will “renounce his kingdom and worldly glory”.
“That Buddha, while still a prince, will renounce his kingdom and worldly glory. In his final body, he will become a monastic and attain Buddhahood”.
In the Lotus Sutra, we read about the 20,000 Sun-Moon-Lamp Radiant Buddhas who, one after another, manifested in the human realm. Because They all unceasingly did good deeds, unceasingly benefited others and unceasingly formed good karmic connections, by the time They reached the lifetime in which. They would attain perfect enlightenment, They would be replete with blessings. Once Their blessings were sufficient, They would be born into the most noble family in the entire kingdom. This is why we must make an effort to do good deeds, benefit others and form good karmic connections. Beings born as a prince signifies high noble status. They “renounced kingdom and worldly glory”. Each was born into a noble household, then renounced this noble life and sought the path to attain Buddhahood. They did this in their final body. The next sutra passage states,
“Flower Light Buddha will abide in this world for a lifespan of 12 small kalpas. The people of His land will have a lifespan of 8 small kalpas. When that Buddha enters Parinirvana, the Right Dharma will abide in the world for 32 small kalpas, widely transforming sentient beings”.
Flower Light Buddha will abide in this world for 12 small kalpas; His lifespan will be 12 small kalpas, which is a very long time. One small kalpa is already difficult to calculate, much less 12 small kalpas. “The people of His land will have a lifespan of 8 small kalpas, which is also a very long tiem. So, “when that Buddha enters Parinirvana, the Right Dharma will abide in the world for 32 small kalpas, widely transforming sentient beings”. When that Buddha enters Parinirvana, the Right Dharma will abide in the world for 32 small kalpas. This is a long time. Thus the Right Dharma can transform many sentient beings.
“With Flower Light Buddha’s long lifespan, With Flower Light Buddha’s long lifespan, He will abide in the world for 12 kalpas. The people who share the circumstantial retribution to live in His land will enjoy blessings. To live during that Buddha’s lifetime, they must have exceptional blessings and virtues. Not only do they live in the same era as Him, they can see Him, listen to and attain the Buddha-Dharma and can enjoy a lengthy lifespan of 8 kalpas.”
When Sakyamuni Buddha came to this world, because the karma of the world’s sentient beings was very severe, His lifespan could not be very long. Only when sentient beings have great blessings can the lifespan of a Buddha be very long. Because the Buddha came to the Saha World, His lifespan was like that of the humans here. So, the Buddha only lived for 80 years. This was what happened to Sakyamuni Buddha. After the Buddha entered Parinirvana, the Right Dharma abided in the world for 500 years. So, everyone practiced according to the teachings. The monastics lived a life very similar to the Buddha’s when He first started. This was true spiritual practice, so there were many who attained realizations.
After 500 years passed, it became the era of Dharma-semblance. This era lasted for 1000 years, and then it gradually. This is the era that we are in now; this is the era of Dharma-degeneration. In the Saha World, sentient beings’ karma is very severe. So, the Buddha-Dharma is very short-lived.
The life of Flower Light Buddha will be long; it is a blessed retribution to be born in that era. When we speak of “kalpas”, we explained that the average human lifespan becoming 84,000 years depends on the karma of sentient beings. The lighter our karma is, the longer our lifespan and greater our blessings. The more [bad] karma we create, the more severe our defilements and the shorter our lifespan and the fewer our blessings in the world. In this deteriorating world, there will be more and more poverty.
So, in the world we live in now, we see so many natural and manmade disasters, so many countries where the people cannot get by. This is due to our collective karma.So, “[people] who live in His land will enjoy blessings.” “[They] live during the Buddha’s lifetime.” They are indeed very blessed. Their blessings must be exceptional; not only do they live during the Buddha’s lifetime, but they can also meet Him and interact with Him.
Actually, when the Buddha comes to the world, not everyone will necessarily see Him, even if they live during the same era. You have all probably heard this example that I have shared. In a city of 90,000 people, only 30,000, one third, knew about Him, saw Him and heard the Dharma. Another 30,000 knew about Him, but did not see Him or hear the Dharma.The remaining 30,000 did not know about Him, see Him or hear the Dharma. See, to live in the same era as the Buddha, to personally see Him and hear Him teach the Dharma truly requires a very great blessing. Not only will they live in the same era as Him. Not only will they live in the same era as Him, but they will also be able to hear Him teach. Their blessings will truly be great.
In particular, some will enjoy a long lifespan of 8 small kalpas. Those who live in the same era as Flower Light Buddha are indeed truly blessed. After this Buddha enters Parinirvana, Right Dharma will abide in the world for 32 kalpas widely transforming sentient beings.
That Buddha’s lifetime will be 12 small kalpas. After that Buddha enters Parinirvana, the Dharma will initially flourish. People can experience it through direct awareness. This is the era of the Right Dharma. The Dharma will then spread throughout the world. The Right Dharma will abide in the world for 32 small kalpas, widely transforming sentient beings.
The Dharma will really be flourishing, so in accordance with these guidelines, people will use these methods of spiritual practice. So, “in accordance with” refers to direct awareness.By engaging in spiritual practice in accordance with the Right Dharma, they can experience the truth taught by the Buddha. This happens during the era of the Right Dharma. Then the Dharma will spread throughout the world.
The Right Dharma will abide for 32 small kalpas and transform many beings. Even though that Buddha enters Parinirvana, people can still earnestly practice, as if He is still there, and the Dharma will still be transmitted. Among the Three Treasures, the Dharma Treasure depends on [the transmission of] the Dharma to be maintained.Even though the Buddha is not here, the Dharma sustains His presence here. So, the Right Dharma could abide in the world for 500 years because it was healthy and flourishing. So, the Dharma Treasure was sustained for 500 years.
Right Dharma: It is the proper teachings of the Path. Principles that do not deviate are called proper. This is the Dharma Treasure from among the Three Treasures. Its essence is the teachings, principles, practices and realizations.
“Its essence is the teachings, principles, practices and realizations.” Those with teachings, those with principles, those who truly engage in spiritual practice and those who have truly attained realization are the four valuable things that help Right Dharma abide in this world. The multitude of sentient beings need the Buddha-Dharma for this world.
Thus, turning the Dharma-wheel and bringing the Dharma among the people depends on us all sharing the same mission and having a firm resolve. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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