前期提示：增上慢就是，只有個我。他怕人家反對他說他是佛，所以他就說所有的人是佛…………。
「貪利供養」，這兒說得明白了，你知道他說他是佛，為什麼呢？貪利供養，就是貪求人家對他有利益。貪利是對他有利益，或者對他供養。喔！這是佛啊！我們大家應該供養呀！所以他就這麼樣講，這就是貪這個，就說得最詳細。「增不善根」，他增加自己的那個不善的根。你增加善根就好，增加不善的根，那就是惡根，增長惡根。「遠離解脫」，本來修行要得到解脫。什麼叫得到解脫？就是一切無執著。就好像你說你是佛，那也是執著了嘛！那就是執著，就是他沒有接近那個解脫。解脫的境界就是一切無著住了。他遠離這種無著住；遠離無著住，就是著住了，沒有得到解脫。「雖難可教化」，雖然他這種人是最難教化，可是「我等當起大忍力」，我們這麼多的菩薩都生出一種最大的忍耐力。他就是再難度，我們也要度他。用什麼方法度他呢？「讀誦此經」，我們念法華經給他聽。「持說書寫」，我們或者受持，來講說書寫。「種種供養」，種種叩拜法華經，供養法華經，或者用血來寫法華經，或者燃香來供養法華經。「不惜身命」，甚至於就是把我們生命供養法華經，我們都要去做去。所以現在有很多的人在法華經前面燃香，或者是點燈，行人難行的這種苦行，用血來寫法華經，這都是過去的菩薩發的願。
好像現在你們美國人，都被一個暑假班吸引到這兒來聽這個〈見寶塔品〉。有的人說：「啊！〈見寶塔品〉是怎麼回事?」我們去聽〈見寶塔品〉。所以來參加這暑假班。誰不知道這兒不單單聽一個〈見寶塔品〉，而且也聽一個〈提婆達多品〉，現在又聽一個〈勸持品〉，将来還會聽多幾品。那個時候就單單說一個〈見寶塔品〉，沒有說這麼多品。現在給你們講了這麼多品，眞是對得住各位呀！本來講一個〈見寶塔品〉就得了，就可以了。我們那個notice〈公告〉只有發表一個見寶塔品，沒有發表〈提婆達多〉和〈勸持品〉。以後能講多少品都沒有發表。所以你們現在是不勞而獲，不用做工就有錢領了，得到佛法的這種好處。所以這個菩薩發願不惜身命來弘揚《法華經》，來給眾生說法。這都是不可思議的境界。你們現在在這兒聽《法華經》，其中不是在釋迦牟尼佛那时候發願呢？說是我們將來去到那個講英文的地方去研究《法華經》去。你就在那兒講經，我們就作為聽經的。我們大家令眾生就發菩提心了。都是這樣的。甚至於有的就說：「這不容易啊！到那個講英文的地方，言語都不通。是很難的。」有的就發願說：「我們先生到那個國家，先懂了英文，然後再聽經。」都是這樣的。你看，你們其中有很多人都是有一種佛光，有一種佛光就和這個〈法華經〉有大因緣。這《法華經》是成佛的，所以這是不可思議的境界，妙不可言的。我說怎麼樣講也講不出來這個妙的意思，說不完的，講多少話也說不完這個妙。《法華經》這個妙法是很不容易講的。
所以我現在講到這個地方，我說有的人有佛光，這個人就以為自己開了悟了。開什麼悟呢？「這個法師說我有佛光了！我這個佛光大約是和佛的光是一樣的。」
我說你有佛光，不是你自己的佛光，是佛的佛光來照你。不是你自己的那個光和佛光是一樣的，是因為我現在講經，佛放光來照你，令你快一點把這個增上慢去了；令你快一點把這個愚癡去了。現在你明白了嗎？原來你這個開悟是開的假悟，不是眞悟，所以我現在要解釋明白了。
待續
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From last issue: They are arrogant and think, "There is no one but me!" They are afraid that people will object if they say that they are Buddhas, so they cover for themselves by saying, "Everybody is a Buddha!"
They will be greedy for benefits and offerings. Do you know why they insist that they are Buddhas? Because they are greedy for offerings. They want people to benefit them. "Hey, let's make offerings to that Buddha!" That's what is happening with them. Of increasingly unwholesome roots. Their evil roots will increase and they will become far removed from liberation. What is liberation? It is just the absence of any attachments. If you say that you are a Buddha, you have that attachment. It's nowhere near the totally unattached state of liberation. They draw near to attachment instead. And they are difficult to teach and transform. People like that are the hardest kind to teach, but still, the Bodhisattvas say, "We shall give rise to the great power of patience and save them, no matter how hard it is to do. How will we save them? We will read and recite this Sutra for them to hear, maintain and speak it, write it out, and make various kinds of offerings to it. This includes bowing to the Sutra, writing it out in one's own blood, or lighting incense to the Sutra. We will do this continually, not sparing our very bodies or lives. Even if it means giving up our lives, we still do it. Often you see people lighting incense or lamps before the Dharma Flower Sutra, and practicing bitter practices or writing out the text with their blood. They do this because in the past as Bodhisattvas, they made such vows.
You Americans have come to the Summer Session to hear the "Chapter on the Vision of the Jeweled Stupa." You wonder, "What is that chapter all about? Let's go listen!"
Who would have guessed that not only would you get to hear that chapter, but you get to hear the next one, the "Devadatta Chapter," and now the "Exhortation to Maintain Chapter" as well! In the future you will hear even more. We just mentioned one chapter in the Summer Session Announcement, but now you get to hear so many chapters. This is certainly a good bargain. You don't have to toil to gain a great deal of advantages in studying the Buddhadharma. The Bodhisattvas, then, make vows to offer up their lives if necessary to propagate the Dharma Flower Sutra and teach the Dharma to living beings. This is an inconceivable state. You are now listening to the Dharma Flower Sutra and some of you made vows before Shakyamuni Buddha saying, "In the future we are going to the English-speaking countries to investigate the Dharma Flower Sutra. You can lecture the Sutra and we will listen to it, and living beings will bring forth the Bodhi mind." Some of you made a vow saying, "It would be too hard to go there and learn English, so let's be born in that country and take it as our native language." Many of you have a Buddha-light surrounding you and you have great causal affinities with the Dharma Flower Sutra, the Sutra for realizing Buddhahood. This is inconceivably, ineffably wonderful! I could never express in words how wonderful it is. The wonderful Dharma of the Dharma Flower Sutra is not easy to understand.
I said that some of you had Buddha-light, and one of you mistakenly felt that you had an enlightenment. You thought, "That must mean that my light and the Buddha's are the same!"
I wasn't saying that the Buddha-light was yours. I was saying that the Buddha's light was shining on you. I am now lecturing the Sutra and the Buddha is putting forth light to shine upon you so that you can quickly get rid of your arrogance and stupidity. Now do you understand? Your previous insight was mistaken. It was not a genuine enlightenment. I have to make that clear to you.
To be continued |
