Fahua Sutra: a Buddhist sutra that allows people to leap in wisdom and become enlightened

法华经：让人智慧飞跃开悟成佛的佛经

amitabha. Thankfully, Sakyamuni Buddha revealed the Dharma Sutra, which enlightens people with wisdom and enlightenment.

----Zhuge Changqing

Nanwu Master Sakyamuni Buddha.

Namo Amitabha.

Blessed life is limitless.

Confucius, the most holy of all.

Born in this world of mortals, we should be grateful for the mercy of Sakyamuni Buddha.

The Buddha Sakyamuni Buddha released the Fahua Sutra, which is a treasure of wisdom to promote Buddhahood.

Buddha Sakyamuni Buddha revealed immeasurable wisdom. The Buddha Sutra was composed of enlightened monks such as the Venerable Kasyapa and the Venerable Ananda. This is the Dharma Sutra (also called the Lotus Sutra), Shurangama Sutra, Heart Sutra, Dizang Sutra, Vajra Sutra, Huayan Sutra and so on.

Zhuge Changqing believed that we should be grateful for the selfless dedication of the enlightened monks such as the Venerable Kasyapa and the Venerable Ananda. Without their selfless dedication, we would not see these precious Buddhist scriptures today and the wisdom of the Buddha. With gratitude, learning the wisdom of Buddhism will make a rapid leap.

Since ancient times, people who have to offer selflessly and selflessly. It seems that without the selfless contributions of Yan Hui, Zi Gong, Zi Lu and others, we cannot see the essence of Confucius' wisdom, the Analects of Confucius and other classics; Without Yin Xi's kneeling invitation and selfless dedication of sincere communication, we could not see Laozi's "Tao Te Ching" and so on.

The Dharma Flower Sutra, also known as the Lotus Sutra of Wonderful Dharma, is the essence of wisdom revealed by Sakyamuni Buddha himself. Listen to this name, the Lotus Sutra, how beautiful, fresh and intelligent it is. When you see the name of the "Dharma Hua Sutra", you can get the memory of Sakyamuni Buddha and become a Buddha in the future. amitabha. Good, good.

Zhuge Changqing believed that the Fahua Sutra is a Buddhist scripture to promote Buddhahood and enlightenment. For practitioners, those who want to escape from the sea of suffering, get happiness from suffering, and aspire to become Buddhists, and even all those who are destined to learn Confucianism, Buddhism, Taoism, and the traditional Chinese culture, the Fahua Sutra is like a shining pearl in the dark, illuminating people's lonely, dark, and helpless journey, which is full of passion, strength, and wisdom at once.

The Fahua Sutra can help you quickly realize wisdom;

The Fahua Sutra can give you a thorough understanding of life;

The Fahua Sutra can let you enter the Mahayana realm;

The Dharma Hua Sutra can help you to accelerate the process of becoming a Buddha

Zhuge Changqing's Fahua Sutra contains infinite wisdom. There are some basic points we should know:

The Buddha told people through the Dharma Sutra that everyone can become a Buddha;

The Buddha told people through the Dharma Sutra that those who heard the name of the Dharma Sutra and even read and spread a sentence can become Buddhas in the future; Practitioners should know how to read the Fahua Sutra;

The Buddha told people through the Dharma China Sutra that the Dharma China Sutra is powerful and powerful, and all people are sincere; Those who recite even a verse will be blessed by Buddha, Bodhisattva and the good gods.

The Buddha told people through the Dharma China Sutra that everyone has the immeasurable treasure of his own Buddha nature, but the world is confused because of greed, hatred, ignorance, suspicion, delusion and persistence; It seems that drunken people do not know there are treasures on their bodies, but beg for them everywhere;

The Buddha told people to persevere in learning Buddhism through the Dharma Sutra. It's like sinking a well on the mountain. If you persevere, you will see the spring;

The Buddha told people through the Fahua Sutra that the Fahua Sutra is extremely precious. It is like the pearl on the head of the wheel holy king. It is the treasure among the treasures. It cannot be seen unless there is great fate

Zhuge Changqing shared some of the basic knowledge of the Fahua Sutra with those who were destined for it:

1、 The meaning of the name of the Lotus Sutra.

Zhuge Changqing: Amitabha. The Lotus Sutra of the Miraculous Dharma is what the Buddha Sakyamuni Buddha said in his later years. The content of the preaching of the Buddha Sakyamuni Buddha is supreme, indicating that everyone can become a Buddha regardless of poverty, wealth and low. The Fahua Sutra mainly talks about the thought of one Buddha's ride, that is, all sentient beings, regardless of three times and five times, will ultimately belong to one Buddha's ride, without any excess.

Why is it called the Lotus Sutra? What does it mean?

The "magic method" refers to one multiplication and two methods;

"Lianhua" is a metaphor for "wonderful". The first is that flowers and fruits are at the same time, the second is that they come out of mud without staining, and the third is that they are introverted without revealing.

The Fahua Sutra is one of the early classics of Mahayana Buddhism, which was said by Sakyamuni Buddha at Lingjiu Mountain in Wangshacheng in his later years. The Fahua Sutra was translated by Kumarashi in the late Qin Dynasty.

In the era of the rise of Mahayana Buddhism, there was a saying that "sound and sound" and "karma" were used as the two or the small, and "Bodhisattva" was used as the Mahayana.

The Fahua Sutra is a representative work gathered under this background, which puts forward the idea of "opening the power to show the reality" and "meeting the three to one", and integrates the three to one (Buddha). With the convenience (power) of "sound and sound" and "predestination", it is said that the ultimate goal of "Ercheng" is to become a Buddha (as said by "Huacheng Yu Pin"), which opens the way of "returning to the small to the big". This is a new theoretical idea, and also the main idea of this sutra, which occupies a crucial position in the history of Buddhist thought.

2、 The basic content and structure of Fahua Sutra

Zhuge Changqing: Amitabha. The Dharma Sutra is the Mahayana wisdom classic of becoming Buddha. There is boundless wisdom everywhere. Let people instantly enter the Mahayana realm, realize wisdom and become Buddha.

The Lotus Sutra is a Mahayana classic with profound influence in the history of Chinese Buddhism. Because of its smooth translation, beautiful words, vivid metaphors and complete teachings, reading and reciting the Sutra is the most common practice of Chinese Buddhists.

The twenty-eight parts of the Fahua Sutra contain more than 80000 words. If a beginner does not read Goodall's notes, it is not easy to grasp its overall context by simply reading the original text.

1. The core idea of the Fahua Sutra is the Fahua Sutra, which mainly talks about the thought of one Buddha, that is, all sentient beings, regardless of three times and five times, will ultimately belong to one Buddha, without any excess. From this, the Buddha's praise of the merit and virtue of the Dharma of Oneness can be seen everywhere in the scriptures. Readers often only see the Buddha's praise of the merit and virtue of Oneness and Dharma, but do not notice that the thought of Oneness runs through it.

2. Two doors and six sections. Preface classification, authentic classification and circulation classification are the most common classical classification methods, which are applicable to most classics. The wise master of Tiantai has made two classifications of the imperial judgment of the Fahua Sutra, one of which is the third of the general rule. Among the three branches, Fahua Sutra takes the original Preface as the preface; Take the 19th verse of the second "Convenience" to the seventeenth "Merit and Virtue" as the authentic division: "The Buddha's name is heard in the ten directions, and it is widely beneficial to all living beings, and everything has good roots, and it is to help the unsuspecting"; After that, the second half of the seventeenth grade of "Respective Merit and Virtue" to the twenty-eighth grade of "Puxian Persuade Fa Pin", a total of eleven and a half grades, are in circulation. The division of three parts is relatively common, which can not fully reflect the important characteristics of the power of the classic "Fahua Sutra", which is the basis of the Tiantai Sect.

(1) Two doors: Ben and Ji

The division that can best reflect the ultimate teaching theory of the generation of Fahua Yuanjiao is the division method of the wise master's two courses and six sections. The Wise Master, starting from the main idea of the opening of the first generation of Yuanjiao, divided the twenty-eight items of the Fahua Sutra into two categories: the first 14 items are the Jimen, and the last 14 items are the Jimen. This book and the track are divided into three parts, which are orderly, regular and in circulation, totaling six points. This unique division method is known as the two-door six-section division method of Fahua.

The first 14 items of the "Dharma Sutra" are called Jimen, which is to explain that Sakyamuni has come into being at the beginning, and in the middle, he has practiced the festival, singing, singing, singing, and dying, so that today he has become a Buddha and lived his life, all of which are from the origin, so he is called Jimen. "Trace" is the Buddha's use of the trace, and the Buddha's application to the human world is bound to have the great use of educating all living beings, that is, the right to implement, open the right to manifest the reality, and abolish the right to establish the reality. The Tathagata says that Samayana is for the sake of one Buddha, and that Samayana people will eventually belong to Samayana. This is the purpose of Fahuaji Gate.

The last 14 items of the Fahua Sutra are called this sect, which means that the Buddha has become the fruit of Buddha for a long time before he was robbed. In order to save all living beings, this is to show the extinction of Buddha. This is to remove the attachment of the power Buddha, which is shown by the Buddha's interpretation for the near completion of Gaya, so as to show the local Buddha that has been achieved for a long time. As stated in "Life Measurement Product", the Dharma body of Buddha has no birth and death, and the life span of the body is infinite. For the convenience of living, it is the main purpose of our sect to sing the life and death, and to hang the sign for the original, open the sign for the original, and discard the sign for the original, so that all living beings can get rid of the bigotry of the Buddha body.

(2) Sixth paragraph:

A. From the first "Preface" to the fourteenth "Anle Xingpin" is the content of Jimen Fahua. The three points of Jimen are as follows:

A. Preface: take the original Preface as the preface of the track door; It tells about the six auspicious signs of the Dharma for the Buddhas of the three generations and ten directions.

B. Genuine score: from the second "Convenience" to the ninth "Teaching without learning" is the true score of Jimen;

C. Circulation points: The tenth "Master's Articles" to "Anle Xingpin" are the circulation points of Jimen.

The opening of the authentic division of the Fahua Sutra is divided into two parts:

Just say three things and one thing: from the beginning of "The Second Convenience", "The Blessed One started from Samadhi in peace", to the same article, "I would like to say that for this reason, I will only say separately that when I hear this method, I will be very happy". Here, the Buddha mainly talks about the profound profound meaning of the truth of the ten, and because the Buddha counted and admired the profound and subtle method, which caused the questions of the four disciples, he asked for the method three times with the Buddha on the spot.

Guangming opens three displays and one: from "the Buddha told Sheriff that you have been courteous three times, why not say", the following seven and a half items are Guangming opens three displays and one. The content of Guangming Kai San Xian Yi explains that the Buddha made three convenient and one true statements for the three types of disciples, namely, the upper root, the middle root and the lower root, so it is called the Fahua Sanzhou statement. The three pieces of sound are respectively benefited from the Dharma and recorded by Buddha, so they are also known as the "Three weeks". The three-week statement is divided into the following three stages:

The first week is the Dharma Speaking Week. It is the Buddha who speaks directly about the reality of the Dharma and the principles of the Ten Elephants for the sake of the upper root people. It is to make the Buddhas come out of the world, and to make all living beings understand the knowledge of the Buddha. What the Ming Buddha said in the past is convenience; What is shown today is true. But in the past, power happened to be true, and it is true today. It can be said that power is real, and power does not leave reality. So raise your hand and bow your head, and you can be a Buddha. However, the only way to open the sanyana is to reveal the truth of the sanyana, which is understood by the Buddha and named "Huaguang Tathagata". The main purpose of Kaisanxianyi is stated in the second "Convenience", and Sheriff's understanding of the teaching and memorizing should be discussed in the first half of the third "Analogy". Its text ends at "its two feet are the most superior to the incomparable, that is, your body, and should be happy".

The second week is for example Zhou, which is the reason why the Buddha Zhonggen people can't understand the truth of the first Dharma in the first week. In the third "Analogy", he also said the metaphor of three cars and one car. In the analogy, the elders first promised that the three carriages of sheep, deer and cattle (which are respectively compared to the three carriages of sound, fate and bodhisattva by their small load) were power giving, and then gave a large white ox carriage (which is compared to a Buddha ride) to show the truth. By jumping out of the fire house and showing the truth, they realized the principle of one ride. At this time, Mahakaya, Mahatma Gandharan, Subhuti, and Mahakayan Janyan, the four disciples, understood his theory, and stated that the poor son metaphor was used to express their understanding of the Buddha, which triggered a group of opportunities for the participants to understand the purport of the Dharma metaphor, which is the origin of the fourth "Xinxiepin". Then the Buddha described and printed the fifth "Herbal Metaphor", and gave notes to the four major voices in the sixth "Gifted Notes". This is the whole process of the second week, for example, with three and a half articles.

The third week is the Week of Eternal Destiny, which is the next reason why the Buddha can't understand the above two weeks. In the seventh "Analogy of the City", it said that they lived in the world as a kind of vehicle under the Datong Zhisheng Buddha. Sakyamuni spoke for them when the place was one of the sixteen Sami, so that they learned the chance of staying in the world for a long time. At this time, Fuluna, Kausan and other thousand and two hundred people heard and understood it, and they were awarded by the Buddha in the eighth "Five Hundred Disciples"; There are also Ananda, Rahula and other people who benefit from the understanding. They were taught by Buddha in the ninth "The Book of Learning without Learning", and even in the later "The Book of Persuasion", who taught the Bodhisattva Bichuni, the six thousand learning without learning Bichuni and so on are all those who have learned three obvious and one benefit. However, as far as the content of the third week is concerned, it still refers to the three products below the "Huacheng Yu Pin".

The three-week statement is divided into four stages: repeated and correct statement (Buddha's statement), understanding (indicating the understanding of the disciples), statement (Buddha's understanding and recognition of the disciples), and teaching and recording (Buddha's prophecy of the disciples becoming Buddha). It can be said that the upper, middle and lower roots are fully prepared.

B. From the 15th "Product from the Land" to the 28th "Product from the Book of Songs" is the content of our Fahua. The three parts of our school are as follows:

A. Preface: from the beginning of the 15th "Outflow from the Earth" to the same article, "You should be heard because of your own" is the preface of our sect. This is the initiation of the lasting karma of the countless billions of Earth Buddha, led by the four great Bodhisattvas, as the Tathagata to open the near and far.

B. Genuine division: from the same grade of "Sakyamuni Buddha told Maitreya Bodhisattva at that time" to the 17th grade of "Respective Merits and Virtues", Maitreya said that the 19th line of verse, "The Buddha's name is heard in ten directions, and it is widely beneficial to all living beings, and all have good roots to help the unsuspecting", is the authentic division of the sect. Among them, the 16th "Buddha's Longevity Product" is the near track of the opening school and the far copy of the Buddha's place.

C. Circulation points: from the seventeenth Maitreya Sutra to the twenty-eighth Samurai Bodhisattva Persuasion, the circulation points of the sect.

The circulation of this door is divided into eleven items, which can also be divided into persuasion circulation and payment circulation,

Persuasion and circulation: from Maitreya's Sutra to the 18th Merit and Virtue of Suixi, the 19th Merit and Virtue of Dharma Master, and the 20th Bodhisattva's Merit and Virtue of Chang Bu Light, the three articles are mainly to persuade the last living beings to accept this sutra, and to explain the merits and benefits obtained separately.

Payment and circulation: from the 21st "Tathagata Divine Power Product" to the 28th "Persuasion and Distribution Product of Bodhisattva", a total of eight products are the Buddha's instructions to Bodhisattva to circulate the Dharma in the end of the world. Among them, the 21st "Tathagata Divine Product" and the 22nd "exhorting tired product" are the magic methods that Buddha exhorts tired bodhisattva to circulate with divine power. The following six products belong to the circulation of other products: "The King of Medicines" circulates with the best method of asceticism; "Miaoyin" and "Avalokitesvara" are the two masterpieces that circulate with Samadhi power; The Dharani Pin circulates a magic method with total holding power; The "Wonderful and Solemn King Product" circulates a wonderful method with vows; "The universal wisdom exhorts the hair product" circulates with the universal wisdom divine power.

From the perspective of the whole Fahua, the audience of the 14th grade of Jimen is mainly vocal, while the audience of the 14th grade of Jimen is mainly Bodhisattva. The benefit of the former method is that it is convenient to believe and understand the three factors, and the one factor is the real one factor magic method, which enlightens the insight into the Buddha. Therefore, the Buddha will teach you to remember, and you will never retreat from the Supreme Bodhi. The benefit of the latter is mainly manifested in the great wish and great practice. The great bodhisattvas are not afraid to cover up evil in the five turbidities of the last world, and propagate the wonderful method according to the three tracks of the Tathagata Clothes Chamber, so as to complete the supreme bodhi.

3. Chapter 28 of Fahua Sutra

The current version of the Fahua Sutra is the translation of Master Rush, which has seven volumes and twenty-eight items. Although the whole Sutra is centered on the Convenience and the Buddha's Longevity, the twenty-eight items are not disorderly, but evolve in sequence according to the three-way of order, correctness and circulation, and the progressive evolution of the belief, interpretation and action of the Bodhisattva.

The preface is the preface of the Jimen. The Blessed One showed the six virtues of Fahua in the first Preface, which raised doubts. Maitreya Bodhisattva asked for questions and asked Manjusri why. Manjusri Bodhisattva, based on his past experience of listening to Dharma, knows that Buddha should speak the Great Dharma. He told Maitreya Bodhisattva that the Dharma and Six Auspicions are the enlightenment methods that the Buddhas of the Three Kingdoms and Ten Directions said must be shown before this sutra. The answer between the two people aroused the interest of the disciples who were heard in the meeting, so this article became the real initiation cause of the Buddha's statement that the Chinese scripture is convenient for three times and the first time.

Second, the following eight items in "Convenience" are the authentic division of Ximen, which explains the principle of "opening the right to show the truth". The division is further divided into slightly open and wide open, with the "ten true facts" at the beginning of the convenience product as slightly open, followed by wide open. Guangkaiwen is the three-week statement mentioned above.

The first half of the "Convenience" is the truth of the ten Buddhist sayings, and the second half is the positive section of the "Dharma Saying Week", which belongs to the wide opening of the Jimen. This shows that the Buddha and other Buddhas in the past share the same path. They first set up power by three factors, and then return to one factor, emphasizing that power is equal to reality.

After the Buddha said that Zhou was right in the "Convenience", the last root person, Sheriff, understood the truth of all dharma, understood that the three times are the one times, and was taught by the Buddha. So Sharif was very happy and asked the Buddha to give notes to other disciples. The Buddha said that the three cars and the fire house were metaphors, and the third "Analects", for example, Zhou Zheng said. According to the analogy of "three cars and three cars and three cars", the right to drive three cars and three cars is given to the big white ox car to show the reality of one car.

In the top grade, Shanggen Sharif believed and understood as soon as he heard the Buddha's words, but he did not have many statements of understanding. Four people, such as Subhuti, wrote the poor son metaphor from the belief and interpretation, which was very good at writing, so he specially created the fourth grade of "Faith Interpretation". 4. The purpose of this article is to hear the words from the poor and to arouse a group of people, so that the participants can understand the purport of the Dharma.

The Zhonggen people believed in the metaphor of the poor son, so the Buddha also said that the herb metaphor was described as a seal, and then it was recorded. Therefore, there are the fifth "herb metaphor" and the sixth "grant note".

The above two statements only reflect the sound of the upper root and the middle root. The lower root sound is told by the Buddha in the seventh "Analects of Huacheng" that the Mahayana karma in the past made them realize their destination. The next story about the teaching of the Buddha after the understanding of the Buddha is described in the eighth "Five Hundred Disciples Teaching Notes" and the ninth "Teaching Notes to Learners without Learning". So far, the three-week statement is complete, and the orthodoxy of Jimen has come to an end.

From the 10th "Dharma Master's Articles" to the 14th "Happiness and Happiness Articles", a total of five articles are distributed in Jimen.

The last eight grades and three weeks have been said, and the three roots have been recorded, and have been determined as the Dharma King (Buddha); If you want to become a Dharma Master, you must know what the Dharma Master is doing. Therefore, there is the 10th Dharma Master Product after the award of the record to show the path of becoming a Buddha.

Not only heard the saying of Sanzhou, opened the square door to show the truth, but also started the altruistic journey from the "Dharma Master's Product", which was the reason for the emergence of the pagoda and the origin of the 11th "See the pagoda Product". Duobao Pagoda is similar to the Pure Heart Reality mentioned in the Fahua Sutra. When the Ligen people see the pagoda, they will see the Pure Heart Reality. The eleventh "See the Pagoda" has the profound purpose of connecting the past and the future. In succession, the Tathagata in the pagoda made a loud voice, which proved that the Buddha Sakyamuni said that the Chinese Society is all true. After the opening of the book, the Buddha's body of the master takes ten separate Buddhas. As far as the Buddha's body is concerned, it is convenient for the later text to open the script and show the book before, and it is the foreshadowing for our "Life Measurement Product".

The twelfth "Tebhadata" seems to have little connection with the former "See the Pagoda". However, it belongs to the circulation branch of the Jimen. This article describes that Tebhadata is the added reason for Sakyamuni to become a Buddha, and the villains in people's eyes are also awarded the Buddha; Also, this article describes that the dragon woman has become a Buddha, which proves that the difference between the Dharma and the Buddha is the same as that of the previous article.

At the end of the previous "See the Pagoda", the Buddha persuaded those who wished to carry forward this sutra, and in the "Tebodatata", he praised the merits of this sutra with ancient and modern examples to persuade people to accept it. Therefore, there are many bodhisattvas who have received the Buddha's order to accept and carry forward this sutra. This is the origin of the 13th "Persuasion to Hold the Sutra". In this article, the Buddha is the teaching record of his aunt and Rama Yasudra. This is because in the three teaching records of the former orthodox division of the Buddha, there is no name of the nuns, nor is there any name of the nuns in the general record of the Dharma Master, so there is a teaching record of the nuns in this article, so it can be called equal and complete.

The fourteenth "Happy Journey" is the last product in the circulation of the track door, which means to open before the completion. On account of

The Sanskrit "Lotus Sutra of the Magical Method" has said for three weeks that the three root notes have made the sound of Xiao Xiang Da's Bodhi Heart. In this article, it is also shown that the five kinds of Dharma masters who can educate and promote the Magical Method according to this Sutra are open. The first product has been ordered by the saints to carry forward, and the present product is the Buddha's original intention to show that the five kinds of Dharma masters in the evil world after the death of the Buddha should live close to the place of practice, and the four happy practices of self-cultivation, mouth, will, and vow, and then you can get the Buddha's fruit of ten thousand actions, one heart, and three bodies. This is the product of longevity.

From the 15th "The Products from the Earth" to the end of the Sutra, a total of 14 products are from this door, which means opening up the near and showing the far.

The last article shows four happy activities, all of which require us to focus on our purity of mind. The Bodhisattvas who emerge from the earth and live in the air are the people who achieve the four elements. From the ground, there is no emptiness; from living in space, there is no existence; from the two sides, there is the middle way. In the first half of "Outward from the Earth", it is said that the initiation of the Tathagata is based on the longevity of these countless billions of Earthward Bodhisattvas. Because the bodhisattvas from below have thirty-two phases, and the number of them that have been practiced by the bodhisattva for a long time is limitless, which has aroused the suspicion of the local bodhisattva. Therefore, Maitreya, on behalf of the public, asks for doubts in the second half of the article, from which the Buddha tells about the endless longevity of the Tathagata, and there is the 16th "Tathagata Life Product".

In "The Buddha's Life Measurement Product", the Buddha used a good medicine to show that the Buddha was destroyed rather than really destroyed, and the new Buddha that Gaya began to become was just a hangover. In fact, the Buddha had become a Buddha before he robbed hundreds of billions of people. In terms of the Buddha's body, this product is the key point of opening the sign and showing the essence. The scripture opens the embodiment of the eight-phase-component path hangover from here, and shows the long-realized itself.

From the second half of the 17th "Respective Merit and Virtue" to the 20th "Chang Bu Light Bodhisattva", there are three and a half grades in total. It is my teacher who praises the human method to persuade us to carry forward. There is a second grade, and the Buddha's power instructs Lei Hongtong. The following five items from the 23rd "The King of Medicine" are given by the great Bodhisattvas to preach, and they are used without thinking, such as asceticism, refinement, roundness, assistance, and rightness, to persuade preaching.

The first half of the 17th "Respective Merit and Virtue" belongs to the authentic division of the sect. It is to explain that the great bodhisattvas have long lived as the Buddha, and now have obtained many special Dharma benefits. The second half of the article is about measuring the merits and demerits, and the later part is about understanding the benefits of the scriptures. It belongs to the method of praising human beings in the circulation of the sect. It explains the merits and demerits of the Bodhisattva and the general enlightenment of the Bodhisattva, and compares them with the merits and demerits of the five degrees of merit.

The 18th "Suixi Merit and Morality" is specially designed for those who have a thought of Suixi and have not done anything after the extinction of the Buddha. It is clear that the merit and virtue they have obtained are also beyond the merit of learning, which makes all who have heard of the Dharma China admire. In addition, the former article shows that after the death of the Buddha, it is believed that holding this sutra has five benefits (for Suixi, reading, speaking, and practicing six degrees simultaneously, and practicing six degrees), but the first article (Suixi) has no merit in measuring, so this article is widely used for measuring.

The 19th "Dharma Master's Merit and Morality" widely lists five things (reading, reciting, commenting and writing). If you do one thing, you should get six pure virtues. This is the result to persuade you to cultivate. In addition, the former product Zhengming Suixi Fu is the result of hearing about Fahua and enjoying others' holding of Fahua, and this product is the benefit of Zhengming's holding of Fahua. It is natural for us to change from happiness to self, and from easy to difficult. So there is today's product. That is to say, the former product "Suixi Meritorious Product" is the "cause" merit of Suixi at the beginning of circulation, and this product "Magician Meritorious Product" persuades the circulation of Suixi "fruit" merit.

The fact that the Dharma Master's Merit and Virtue Quality said that the practice of Dharma Hua can obtain six pure virtues has been proved in the 20th "Chang Bu Light Bodhisattva Quality". Do not despise the Bodhisattva, do not despise the path of universal respect according to the Chinese sutra, live in the three tracks of the great sutra, and get the six root purity, which proves to be true. This is an exhortation to those who have seen and heard, and should also act as the Bodhisattva.

Since the second half of the seventeenth "Respective Merit and Virtue", and the third half of the three articles "Accompanying Merit and Virtue", "Dharma Master Merit and Virtue" and "Chang Bu Light Bodhisattva", it means that merit and virtue circulate. The following eight items from the 21st "Tathagata Divine Products" are for the release of Zun's orders, and please circulate them.

The Buddha said that the two doors of the Buddha's path had been closed, and then the Buddha said that the two doors of the Buddha's path had been closed, and the Buddha said that the two doors of the Buddha's path had been closed. The Tathagata showed his divine power in order to instruct the Tired Dharma. He repeatedly instructed the Bodhisattva with his divine power to protect and circulate the Sutra. This is the origin of the 22nd "Tired Product".

The following six items in the 23rd "Medicine King Bodhisattva's Essence" belong to the circulation of other products.

The "Medicine King Bodhisattva's Essence" tells that all living beings of the Medicine King Bodhisattva are happy to see the Bodhisattva burning his body and suffering

The magic of circulation. Although the medicine king has great merit in burning the body, the Buddha is afraid that the original Bodhisattva will persist in the bitter behavior. Therefore, in the 24th "Miaoyin Bodhisattva Product", Miaoyin Bodhisattva said that Miaoyin Bodhisattva has the power of wisdom and the deeds of the middle way. In addition, all living beings like to see that Bodhisattva has been born in the Pure Land of Buddha for two generations. They are afraid that those who hear it will be unforgettable and have feelings of love and hate. Therefore, they specially inform the Miaoyin Bodhisattva not to neglect Saha and have bad thoughts. Let all sentient beings get rid of their feelings and see the world of Dharma. The Buddha said that the 25th "Bodhisattva of Avalokitesvara" is for all sentient beings who can receive the Dharma; In order to protect the Buddha disciples who have taken the Dharma with their heart, and to avoid obstacles and difficulties, the 26th Dharani Pin is said. However, in order to destroy and subdue the evil, we can rely on the power of the curse; To be honest and correct, one must fake good knowledge, so there is the 27th "The Good and Solemn King's Essence". The end of this Sutra is to persuade the universal sages to carry out the Dharma by taking the universal sages' vow not to consider.

From the above, the secondary context of the whole Sutra is very clear and clear. The twenty-eight articles of the Sutra all the way show the true theme of the three times convenience and the one times, as well as the true purpose of the Tathagata to open up near and far. The twenty-eight articles are also permeated with the magic methods of self-cultivation, such as the three learning of precepts, the three learning of wisdom, the three view of empty vacation, and the three track of dressing room seat, which requires the reader to pay attention to and experience. More importantly, this Sutra begins with Manjusri's answer to questions. It emphasizes that only by developing wisdom can we reveal the knowledge of Buddha; The end of the whole Sutra with the advice of the universal sages shows that only great deeds can become the Buddha of all virtues. In this way, the combination of wisdom and practice can enable the Bodhisattva to carry out the wonderful method and achieve the fruit of Buddha's riding

3、 Evaluation of the great power of the Dharma China Sutra to promote enlightenment and wisdom

Zhuge Changqing: Amitabha. The Fahua Sutra is an important revelation told by Sakyamuni Buddha in his later years, reminding people that everyone can become a Buddha. Anyone who hears the name of the Fahua Sutra, or even a verse, or reads it with joy, can get the memory of Sakyamuni Buddha, and will become a Buddha in the future.

"If anyone hears the wonderful Dharma Sutra or even a sentence after the Buddha has died, I will also teach the Sutra of Anuttarasambhuti."

"All the Tathagata said, if the Bodhisattva said, if the voice said, it is the most important of all the sutras and methods... In all the voices of the Bodhisattva, the Bodhisattva is the first, and this sutra is also the most important of all the sutras and methods. If the Buddha is the king of all the Dharma, this sutra is also the same, and the king of all the sutras." - "Dharma Hua Sutra - Medicine King Bodhisattva's Essence"

"Many people practice Bodhisattva at home. If they can't hear, read, recite, and support the Dharma Sutra, they should know that they are not good at Bodhisattva. If they can hear, they are good at Bodhisattva. If they have all living beings seeking the Dharma Sutra, if they see, hear, and understand the Dharma Sutra, they should know that they are close to the Anuttarasamadhi."

"The power of all Buddhas is boundless and incredible. If I take it as the power to rob thousands of thousands of thousands of thousands of thousands of thousands of monks, I am tired of saying that the merits of this sutra can't be exhausted. In short, all the Dharma of the Tathagata, all the free power of the Tathagata, all the secret hiding of the Tathagata, and all the profound things of the Tathagata are all declared and stated in this sutra

"If one hears the Dharma Hua Sutra, if he writes it himself, if he makes others write it, he will gain merits and virtues. How much he can collect with the wisdom of Buddha can't be overestimated." - "Dharma Hua Sutra · Medicine King Bodhisattva Materia Medica"

"This Sutra can save all living beings... like a cool pond can fill all thirsty people, like a cold fire, like a naked person can get clothes, like a merchant can get a master, like a son can get a mother, like a boat, like a disease can get a cure, like a dark lamp, like a poor person can get a treasure, like a people can get a king, like a merchant can get a sea, like a torch can remove the darkness, this Dharma Sutra is also the same, can make all living beings from all suffering, all sickness, can solve all the bonds of life and death."

"If a good man and a good woman are in the Dharma Sutra, or even a sentence, they are allowed to read, explain, write, and offer all kinds of scriptures, such as flowers, incense, wreaths, incense, incense, incense, silk covers, flags, clothes, tricks, music, and palms together, which are all things that should be worshipped in the world, and should be offered by the Tathagata. It should be known that this person is the Great Bodhisattva, who has achieved the Three Nirvana and Three Bodhisattvas, and compassion for all sentient beings. I would like to live here and widely perform the respective Dharma Sutra, not to mention We should try our best to support all kinds of providers. The king of medicine should know that it is a man who gives up his own karma for purity. After I am destroyed, he has compassion for all living beings. Therefore, out of the evil world, he widely performs this sutra. If I am a good man or a good woman, I can steal a Chinese scripture or even a sentence for one person after I die. When I know it is a person, I will use the Tathagata, and the Tathagata will send me to do the Tathagata. Besides, it is widely said in the public. "—— Fahua Sutra, Master's Articles

"Blessed One, in the turbid and evil world of the last five hundred years old, some of his followers are classics. I should guard them, eliminate their sufferings, make them safe and hidden, and make those who are not ready to seek their convenience, such as the devil, such as the devil, such as the devil, such as the devil, such as the devil, such as the devil's son, such as the devil's daughter, such as the devil's messenger, such as Yaksha, such as Raksha, such as the dove pan tea, such annoying people as Ruosheyan, such as Ruoji cane, such as Ruofudana, such as Ruo Weituo, and so on, all of them are not convenient."

"If in later generations, the reading and recitation are classics, and people will no longer be greedy for clothes, utensils, food, and things to support their lives. If they wish not to be vain, they will also get their blessings in the present world." - "Fahua Sutra · Bodhisattva Persuade Fa"

4、 The eight wisdom metaphors in the Fahua Sutra make a leap in wisdom

Zhuge Changqing: Amitabha. The merciful Buddha, Sakyamuni Buddha, always uses an easy-to-understand metaphor to reveal the profound Buddha Dharma. Let people understand as soon as they listen, learn as soon as they learn, have insight, enlightened wisdom, and become Buddha. In the Dharma China Sutra, the Buddha has made eight important metaphors, namely, "the eight metaphors of Dharma China", which are used to help all living beings to "enlighten and understand, and the Buddha knows and sees".

Youshan Knowledge summarized the eight metaphors in the Fahua Sutra, and Zhuge Changqing shared these essence of wisdom with those who were destined.

In the Dharma China Sutra, the Buddha has made eight important metaphors, namely, "the eight metaphors of Dharma China", which are used to help all living beings to "enlighten and understand, and the Buddha knows and sees". If you can observe sincerely, that is, enter the Tathagata, you will be wise and enlightened, and you will realize profound jurisprudence from simple metaphors. All Buddhas have achieved complete and true wisdom by realizing the truth of the universe.

1. The "sheep cart, deer cart, and ox cart" three car metaphors - from the "Analogy Third" of the "Fahua Sutra" and "Fahua Sutra". Zhuge Changqing: Amitabha. Buddha used the analogy of "fire house" and "three cars" to tell people to get out of the misery and life "fire house", and to tell people that there are "sheep car, deer car and ox car" outside the "fire house", so that people can quickly escape from the fire house. Buddha Sakyamuni used the analogy of "sheep cart, deer cart and ox cart" to hope that people can get on the car of Buddha's wisdom and escape from the misery of life‘ Sheep cart 'is a metaphor for sound, and is a small car‘ Deer car 'is a metaphor for fate. Deer is more powerful than sheep for the purpose of riding‘ The ox cart 'is similar to Bodhisattva. The ox is stronger and can carry more things, so it is similar to Mahayana. Fire is a metaphor for all beings suffering from five turbidities. House is like three worlds. That is to say, all living beings in the three realms are forced by the five turbidities and eight sufferings, and cannot hide. Judah's house was burned and could not live in peace. Therefore, fire house is also used as a metaphor. (The five turbid ones are the turbid ones, the turbid ones, the turbid ones, the turbid ones, the turbid ones, the turbid ones, the turbid ones, the turbid ones, the turbid ones. Sheep carts, deer carts and ox carts are used to describe the seven convenient guiding methods before Fahua, which is the Buddha's convenience, rather than the Buddha's truth. The Great White Oxcart is a metaphor for the only truth, the Great Dharma - the Fahua Sutra. Buddha in the Dharma Sutra: "The father knows all the sons. Each heart has its own good and all kinds of treasures and strange things. Love must be happy. Tell the truth. You can play well. It is rare. If you don't take it, you will regret. All kinds of sheep carts, deer carts and ox carts are outside the door. You can play. You are the same as the fire house. You should come out as soon as you want. All should be with you. At that time, all the sons. Hear the treasures that the father said. Suit your wishes. Each heart is brave. Push each other. Race together. Fight out Fire house...... ".

2. Poor Zi Yu - from the fourth book of the "Xin Xie Pin" in the "Fa Hua Jing". Zhuge Changqing: In the Dharma Hua Sutra, the Buddha uses "poor children" to describe people who do not learn Mahayana Buddhism; The "millionaire father" is used to compare the Buddha and wisdom of Mahayana Buddhism. Tell the world that the Buddha always pays attention to the disciples of the world of mortals who are not progressive, and always pays attention to the disciples of Mahayana and Mahayana, and hopes that they can learn Mahayana Buddhism quickly and make rapid progress. However, "poor children" are not wise and can not accept it. They always mistakenly think that the rich man's father has other intentions and always escape. amitabha. The merciful Buddha, Sakyamuni Buddha, is too powerful. After reading this metaphor that is close to the heart, people will feel infinite emotion. Then, a grateful and progressive heart will emerge. The Fahua Sutra says, "For example, there are people.". Youth is childish. My father fled. Live in other countries for a long time. Or twelve ten. To 50 years old. I have grown up. Add to poverty. Gallop around for food and clothing. Gradually march. Meet your country. His father cannot come first to ask for his son. Stop a city. His family is very rich. There is no amount of treasure. Gold and silver colored glaze. Coral amber. Glass beads, etc. Its warehouses. It is full of knowledge. There are many servants. The minister assisted the officials and the people. There are countless cattle and sheep like carriages. Income and interest. All over the country. Business evaluation Jia Ke. There are also many.

When poor. Traveling in various settlements. Experience the country. So he went to the city where his father had stopped. Every time the father thinks of the son. Parting from his son for more than 50 years. And never said such a thing to anyone. But think of yourself. Be filled with regret. I think I am old. Lots of property. Gold and silver treasures. The warehouse is overflowing. There is no seed. Once it's gone. Loss of property. Nothing is abandoned. It is to be attentive to every hundred million children. Repetition is reading. If I get a son, I will give up my property. Be calm and happy. No worries.

3. Herbal metaphor - from the fifth herb metaphor in the Fahua Classic. Zhuge Changqing: Amitabha. This is to say that Buddhism is like rain and dew, which naturally moistens everything in the world. Benevolent clouds cover the earth, and the sky is full of Dharma rain. There are different kinds of vegetation and jungle on the earth. When the master of Xuanhua explained, "The Buddha said that like a big cloud and rain, flowers, trees, bushes and herbs refer to all sentient beings. All sentient beings include Bodhisattva, predestination, sound, heaven, man, Ashura, animals, hungry ghosts, and hell. According to their different natures, the opportunity statement enables them to grow. It seems that under the sufficient nourishment of rain, herbs, trees, and so on can grow.". The Fahua Sutra is about the only truth - the great truth of truth (that is, everything is true, and "one mind and three hidden" is the truth of all laws). It is straightforward, straightforward, and open the skylight to explain the great truth. There is no magic method for those who understand "Fahua". When the Buddha talks about the Seven Convenient Methods, it can only imply the true meaning. Therefore, all living beings divide the multiplication method into three solutions. When they talk about the method, they combine three into one. Only when they understand the truth is the intelligent solution, the true solution, the correct solution and the deep solution of the source of the method!

4. Huacheng Yu - The seventh Huacheng Yu Pin from Fahua Jing. Zhuge Changqing: This is the cultivation of Buddha's compassion. The merciful Buddha, Sakyamuni Buddha, saw that people were not confident in becoming Buddhas and were always slack, so he used the "stage goal incentive method" to show people hope. amitabha. People are tired of walking. If you know that there is a city in front that can have food, drink and rest, you will have the power to move forward. Buddha changed a city, let people go in and rest, then remove the city, let people continue to improve. This metaphor is that the Buddha advised the Mahayana people to go back to the small to the big, do not make qualitative sound, do not stay in the Huacheng, and even advised the practitioners of the Seven Convenient Methods to have high ambitions and become a Buddhist treasure house. As Buddha said, only those who believe in the Dharma can become great, which is true and true!

5. The pearl metaphor - comes from the "Fahua Sutra" and "The Eighth Book of Five Hundred Disciples". Zhuge Changqing: Amitabha. Buddha Sakyamuni Buddha told people that everyone has the wisdom of the Tathagata and has the pearl of endless treasure, but people are greedy, angry, slow, suspicious, and kill, steal, and drink, and don't know it. If we can wake up and work hard, everyone can become a Buddha. All sentient beings have the wisdom treasure of the Tathagata, regardless of high or low, regardless of school. This treasure is not given by the Buddha, but in fact, it belongs to all living beings. Those who understand it can use it wisely. That is to say, the Buddha is to understand the truth of reality, and the person who understands the truth of reality is to enter the holy position of Yuanjiao Bodhisattva - Fenzhen Buddha (also known as crescent Buddha). The Fahua Sutra says: What is the reason. We deserve the wisdom of the Tathagata. And he is satisfied with his wisdom. Buddha. For example, someone goes to the home of relatives and friends. Lie drunk. It is time for relatives and friends. Do official business. Tie his clothes with priceless pearls. Go with it. He is unconscious when he is drunk. Since. parade. To other countries. He strives for food and clothing. It's very difficult. If there is little gain. I think it is enough.

6. The simile of sinking a well is derived from the 10th Dharma Master Grade in the Fahua Sutra. The Fahua Sutra said: "The king of medicine. For example, someone is thirsty for water. He dug through the plateau to seek it. He still saw dry soil. He knew the water was far away. He continued to work. He turned to wet soil. Then he gradually reached the mud. His heart decided to know that the water must be near." Zhuge Changqing: Amitabha. Buddha Sakyamuni hoped that as long as people worked hard, they would promote the Buddhahood. It is like sinking a well at the top of the mountain. If you give up halfway, you will never see the well water. When Master Xuanhua explained this part, he said: The meaning of this paragraph is "The king of medicine! For example, there was a man who felt very thirsty and needed water to quench his thirst, so he went to a high ground to dig a pit to get water. But because the ground was high, the land was very dry. This is also a metaphor for our people's habits as high as the Xumi Mountain. It is very difficult to find a little water on the top of the Xumi Mountain. So when you see this piece of dry soil, you can know that you have left The water is far away! That is to say, the cultivation must be kept in mind. It is not violent in one day, but cold in ten days. If so, it will be 84 thousand miles away from the Tao. If you can keep practicing hard, you will be digging the pit every day. For a long time, although you will eventually see wet soil on the highland, you will gradually see wet soil again, just like in the cultivation, you will gradually get the first fruit, the second fruit, the third fruit and the fourth fruit. If you can grasp the heart of decision and continue to dig the hole, you will know that you are going to get water. That is to say, you can always work hard in the practice, and you must be far away from entering Buddhism. Only dry soil is far away from the water when sinking a well in high mountains, and water will soon come out when drilling wet mud. This metaphor is simple and comprehensive, and has a sound when landing! If you don't meet Huawei, you are lucky! Those who do not meet have not yet developed Buddha's wisdom. Practicing the Convenient Method is actually a small wisdom, but not a great wisdom. The tenth article of the Dharma Hua Sutra, the Dharma Master's article, says, "A monk who practices the Bodhisattva Way, if he does not meet, read, recite, and hold the Dharma Hua, he does not practice the Bodhisattva Way well." All living beings do not know that the practice of the Convenient Method is like the dung of the practice theory is the treasure of gold and silver. It is the implication of the people picking up sesame seeds and throwing watermelons. It is indeed a ground-breaking act of the Buddhas! All Buddhas sigh together! The Bodhisattva sighed!

7. The metaphor of bun bead -- comes from the Fourteenth Book of Anle Xingpin in the Fahua Sutra. The Fahua Sutra says: "Only the bright pearl in the bun can't be matched with it. So what? There is this pearl on the top of the only king. If it is matched with it, all the relatives of the king will be surprised... not to say it is the Fahua Sutra. Zhuge Changqing: Amitabha. In the Fahua Sutra, the Buddha tells the magic and preciousness of this sutra, and says the Fahua Sutra Like the jewel in the bun on the head of the wheel king, it will not be given to others easily and will not speak to others casually. The Fahua Sutra says: This metaphor clarifies that there is only one truth. "This is the only fact, and the other two are not true". The Buddha knows that all sentient beings have bad intentions and do not believe that they are Buddha, so he looks for Buddha outside his heart. Therefore, he is not confident to be a Buddha, nor can he recite Buddha in his heart. Most practices become formalism and do not involve reality. In view of this situation, the Buddha must say that the Dharma is "true and pure", that is, there is emptiness, and the harmony of emptiness is the true nature of all living beings. The second article of the Dharma Hua Sutra, "Convenient Articles", states that "the Buddha just understands the Tao and wants to pass on the method of becoming a Buddha only because all living beings are too persistent and can only be guided by the Convenient Method before the opportunity comes." You should know that the Buddhas are not willing to let all living beings not become a Buddha, because all living beings are originally Buddhas, so they can't learn from it. "A complete Bodhi is nothing". The Buddhas have got the perfect wisdom and wonderful use from their understanding ("my heart"). It can be seen that the Buddha is cautious in speaking the truth! It's very important!

8. Yi Zi Yu - from the "Dharma Chinese Classic" of the "Tathagata Longevity Product No. 16". The Fahua Sutra said: "Among all his sons, those who do not lose their heart. See this medicine. Both color and fragrance are good. Even if you take it, the disease will be cured. The rest who lose their heart. See their father come. Although they are also happy to ask questions. Seek treatment. However, they are not willing to take the medicine.". Zhuge Changqing: Amitabha. The Buddha repeatedly preached the Dharma method to let people out of the sea of suffering. He hoped that people would wake up as soon as possible and get rid of viruses such as greed, hatred and delusion. Buddha is a good doctor, who specializes in curing the heat and ailments of all living beings. In order to relieve the suffering and poison of all living beings, he preaches the wonderful Lotus Sutra. And if all living beings don't believe it, the Buddha has no way. Buddha is compassionate and considerate to educate all living beings. Don't be greedy, don't be angry, and don't be stupid. These are the three major poisons that harm people. However, all living beings go their own way and take the Buddha's golden and jade advice as a breeze in their ears. It really disappoints the Buddha and Bodhisattva. This metaphor has three meanings, as follows. (1) People in the world of mortals are contaminated with greed, hatred and delusion. They are obsessed and deeply poisoned. Heart disease is a serious disease. Heart disease needs heart medicine, heart knot needs heart solution, and all living beings need self-cultivation and self-understanding. (2) The Fahua Sutra is the dying will of the Buddha. In order to make all living beings return to light, we should not rely on the Buddha. The Buddha is not extinguished, but it should be told by the truth. (3) To see the Buddha's body is not true to see the Buddha, nor can it become a Buddha. The Vajra Sutra says, "If you see me with color and beg me with sound, you are a person who does evil things and cannot see the Tathagata". To understand the Dharma Hua is to see the Buddha, and to see all the Buddhas in the ten directions and three generations! It's wisdom and Buddha! Fake transmission of thousands of books, true transmission of a word! To realize the truth is to see the Buddha and become a Buddha! From then on, there will be no worries behind, and we will embark on the bright road of becoming Buddha.

阿弥陀佛。感恩释迦牟尼佛开示《法华经》，让人开悟智慧、顿悟成佛。

---- 诸葛长青

   南无本师释迦牟尼佛。
   南无阿弥陀佛。
   福生无量天尊。
   大成至圣孔子。
   生于这红尘之中，我们要感恩释迦牟尼佛的慈悲开示。

   佛祖释迦牟尼佛开示《法华经》，法华经是促进成佛的智慧宝典。

   佛祖释迦牟尼佛开示了无量智慧，由迦叶尊者、阿难尊者等开悟比丘荟萃成无量佛经。这就是我们今天看到的《法华经》（也叫《妙法莲华经》）、《楞严经》、《心经》、《地藏经》、《金刚经》、《华严经》等等。

   诸葛长青认为，我们要感恩迦叶尊者、阿难尊者等开悟比丘的无私奉献，没有他们的无私奉献，我们今天就看不到这些珍贵佛法佛经宝典，就不会看到佛祖的智慧开示。有了感恩心，学习佛法智慧就会迅速飞跃。

   自古以来，就要无量无私奉献的人。就好像没有颜回、子贡、子路等人无私奉献，我们看不到孔子的智慧精华《论语》等经典；没有尹喜的跪拜邀请、诚心传播之无私奉献，我们看不到老子的《道德经》等。

   《法华经》，又叫《妙法莲华经》，是佛祖释迦牟尼佛亲自开示的智慧精华。听听这个名字，妙法莲华经，多么好听、多么清新、多么有智慧的名字啊。见到《法华经》这个名字，即可以得到释迦牟尼佛授记，未来即可成佛。阿弥陀佛。善哉，善哉。    

     诸葛长青认为，《法华经》是促进成佛、开悟智慧的佛法宝典。对于修行者、对于想脱离苦海、离苦得乐、立志成佛的人来说，甚至一切学习儒释道国学的有缘者来说，《法华经》就好像黑夜里闪闪放光的大明珠，照亮人们寂寞、漆黑、无助的旅程，一下子充满激情、充满力量、充满智慧......。

   《法华经》可以让你迅速开悟智慧；

  《法华经》可以让你对人生大彻大悟；

   《法华经》可以让你进入大乘境界；

  《法华经》可以让你加速成佛......

   诸葛长青《法华经》包含无量智慧，有一些基本要点我们要知道：

   佛通过《法华经》告诉人们，人人都可以成佛；

   佛通过《法华经》告诉人们，听闻《法华经》名字乃至阅读传播一偈一句者，未来都可以成佛；修行者应当知晓修读《法华经》；

   佛通过《法华经》告诉人们，《法华经》威力巨大、法力强大，凡是诚心；念诵甚至一偈一句者，都会得到佛菩萨、善神护佑加持。

   佛通过《法华经》告诉人们，每个人都有自身佛性的无量珍宝，可是世人因贪嗔痴慢疑、妄想执着，而迷茫不知；好像喝醉酒的人，不知道身上有珍宝，反而四处祈求寻找；

   佛通过《法华经》告诉人们，学佛要持之以恒。就好像山上凿井，持之以恒必会见到泉水；

   佛通过《法华经》告诉人们，《法华经》无比珍宝，好像转轮圣王头顶的宝珠，是珍宝中的珍宝，非有大缘分，不能见到.......

    诸葛长青把《法华经》的一些基本知识，分享给有缘者：

    一、《妙法莲华经》名称含义。

   诸葛长青：阿弥陀佛。《妙法莲华经》，是佛陀释迦牟尼佛晚年所说，佛祖释迦牟尼佛的宣讲内容至高无上，明示不分贫富贵贱、人人皆可成佛。《法华经》主要讲述的是一佛乘思想，也即一切众生，无论三乘五乘，最终皆归于一佛乘，无有余乘。
   妙法莲华经，为何叫这个名字呢？是什么含义呢？

  “妙法”指的是一乘法、不二法；

   “莲华”比喻“妙”在什么地方，第一是花果同时，第二是出淤泥而不染，第三是内敛不露。
   《法华经》是释迦牟尼佛晚年在王舍城灵鷲山所说，为大乘佛教初期经典之一。《法华经》由后秦鸠摩罗什译。
   在大乘佛法兴起的时代，有了以「声闻」、「缘觉」为二乘或小乘，以「菩萨」为大乘的说法。

  《法华经》就是在这种背景下结集的代表作品，提出了「开权显实」、「会三归一」的思想，融会三乘为一乘（佛乘）。以「声闻」、「缘觉」二乘为方便（权）说，「二乘」终究要以成佛为最终目标（如「化城喻品」所说），开启了「回小向大」的门径，这是一种崭新的学说思想，也是本经的主旨所在，在佛教思想史上占有至关重要的地位。
   二、《法华经》的基本内容结构

   诸葛长青：阿弥陀佛。《法华经》是成佛的大乘智慧经典。处处洋溢着无量智慧。让人们瞬间进入大乘境界、开悟智慧、顿悟成佛。

   《妙法莲华经》是中国佛教史上有着深远影响的一部大乘经典，由于此经译文流畅、文字优美、譬喻生动，教义圆满，读诵此经是中国佛教徒最为普遍的修持方法。

   《法华经》二十八品共八万余字，初学者如果没有看阅古德的注疏，仅仅读诵原文是不易把握其整体脉络的。

   1、《法华经》核心思想：法华经，主要讲述的是一佛乘思想，也即一切众生，无论三乘五乘，最终皆归于一佛乘，无有余乘。由之而来佛陀对一乘之法的功德赞叹在经文中随处可见，读诵者往往只看到佛对一乘和法华功德的赞叹，却没有注意到一佛乘思想均贯穿其中。

    2、二门六段。序分、正宗分、流通分是最常见的经典科判分法，它适用于大部分经典。天台智者大师对《法华经》的科判做了两种分类，其一便是这通例的三分。在三分科经中，《法华经》以最初的《序品》为序分；以第二《方便品》至第十七《分别功德品》第十九偈“佛名闻十方，广饶益众生，一切具善根，以助无上心”为正宗分；此后十七品《分别功德品》后半至第二十八《普贤劝发品》共十一品半为流通分。三分法的科判比较平常，不能完全体现出天台本宗所依经典《法华经》开权显实的重要特色。
　　（1）二门：本、迹二门

   最能体现法华圆教一代终极教说的科判是智者大师二门六段的分科法。智者大师从一代圆教开显的主旨出发，将《法华经》二十八品大别为本、迹二门：前十四品为迹门，后十四品为本门。这本、迹二门，又各有序、正、流通三分，总共六分。这一独特的科判分法被称为法华二门六段分科法。
　　《法华经》前十四品名为迹门，是阐明释迦最初成道已来，及中间施化节节，唱生唱灭，以至于今成佛度生，皆是从本垂迹，故名迹门。“迹”是佛陀垂迹化用，佛陀应化人间必然有教化众生之大用，即为实施权，开权显实，废权立实。如来说三乘是为了一佛乘，三乘人最后都要归入一乘。这是法华迹门的宗旨。
　　《法华经》后十四品名为本门，是说明世尊久远劫前已成佛果，为了度化众生，故示现灭度，这是为了去除以释尊为伽耶近成垂迹示现之权佛的情执，以显示久远实成的本地本佛。如《寿量品》所说，佛的法身本无生灭，报身寿命无量，为了度生之方便，故唱生唱灭，而为本垂迹，开迹显本，废迹立本，令众生去除对佛身的偏执，这是本门的主旨。
　　（2）六段：

   A、从第一《序品》到第十四《安乐行品》是迹门法华的内容，迹门三分如下：
　　a、序分：以最初的《序品》为迹门的序分；讲述法华六瑞为三世十方诸佛说此经前必定示现之教化法式。
　 b、正宗分：从第二《方便品》到第九《授学无学人记品》是迹门的正说分；
　　c、流通分：第十《法师品》至《安乐行品》是迹门的流通分。
　　法华经正宗分的开显又分作略、广两部分：
　　略说开三显一：从《方便品第二》开头“尔时世尊从三昧安详而起”至同品中“愿为此众故，唯垂分别说，是等闻此法，则生大欢喜”。在这里世尊讲述的主要是十如实相的甚深奥义，并且由于世尊数数殷勤称叹甚深微妙难解之法，引发四众弟子的疑问，而以当机众舍利弗代众三次请法。
　　广明开三显一：从“尔时世尊告舍利弗：汝已殷勤三请，岂得不说”，以下共七品半是广明开三显一。广明开三显一的内容阐述佛陀分别为上根、中根、下根三类声闻弟子作三乘方便，一乘真实的说法，故称法华三周说法。三根声闻分别在三周说法中得到法益，并蒙佛授记，所以又称三周授记。三周说法分作以下三个阶段：
　　第一周是法说周，是佛为上根人就法体而直说诸法实相、十如之理，畅诸佛出世本怀，欲令众生，悟入佛之知见。明佛昔日所说，皆是方便；今日所显，方是真实。但是昔日权巧又不离今日真实，可谓即权即实，权不离实，所以举手低头，皆得作佛。然而这一开三乘方便、显一乘真实之法只有上根舍利弗一人领解，并蒙佛授记，名号为“华光如来”。开三显一的主旨在第二《方便品》中所说，舍利弗领解授记事宜则于第三《譬喻品》中前半部分所谈，其文止于“其两足圣尊，最胜无伦匹，彼即是汝身，宜应自欣庆”。
　　第二周是譬说周，是佛为中根人在第一法说周中不能领解一乘真实的妙理，又在第三《譬喻品》中说了三车、一车的譬喻。譬喻中，长者初许羊、鹿、牛三车（以其乘载量之小大分别比喻声闻、缘觉、菩萨三乘）是施权，后来等赐一大白牛车（比喻一佛乘）是显实，通过跳出火宅后的开权显实，令他们了悟一乘之理。这时有摩诃迦叶、大目犍连、须菩提、摩诃迦旃延等四大弟子领解其说，并陈述了穷子喻来表达他们对一佛乘的信解，由此引发群机，令与会者同得领解法说譬说之旨，这是第四《信解品》之由来。然后佛为说第五《药草喻品》加以述成印可，并在第六《授记品》中为四大声闻分别授记。这是第二譬说周的整个过程，其内容共有三品半。

第三周是宿世因缘周，是佛为不能了解上述二周说法的下根声闻，在第七《化城喻品》中说他们宿世为大通智胜佛下的一乘机种，释迦在因地为十六沙弥之一时就曾为他们说法，使彼等了知宿世久远之机缘而得悟。此时有富楼那、憍陈如等千二百声闻领解，并在第八《五百弟子授记品》得到佛的授记；又有阿难、罗睺罗等领解得益，于第九《授学无学人记品》中蒙佛授记，乃至后来的《劝持品》中对波阇比丘尼、六千有学无学比丘尼等授记皆是闻开三显一得法益者。但就第三周的内容而言，仍是指《化城喻品》以下的三品。

　　三周说法分反复正说（佛说）、领解（表明弟子之领解）、述成（佛对弟子之领解认可）、授记（佛对弟子成佛作预言）四阶段，循此以度化上、中、下三根，可谓周备完足。
　　B、从第十五《从地踊出品》到经末第二十八《普贤劝发品》是本门法华的内容，本门三分如下：
　　a、序分：从第十五《从地涌出品》开头至同品“汝等自当因是得闻”是本门的序分，这是以四大菩萨为首的无量千万亿地涌菩萨的久度因缘作为如来开近显远的发起。
　　b、正宗分：从同品“尔时释迦牟尼佛告弥勒菩萨”以下到第十七品《分别功德品》弥勒说十九行偈“佛名闻十方，广饶益众生，一切具善根，以助无上心”是本门的正宗分。其中第十六《如来寿量品》为正开师门的近迹、显佛地的远本。
　　c、流通分：从第十七《分别功德品》弥勒说偈以下到第二十八《普贤菩萨劝发品》是本门的流通分。
　　本门流通分共有十一品，又可分为劝持流通和付嘱流通，
　　劝持流通：从弥勒说偈以下及第十八《随喜功德品》、第十九《法师功德品》、第二十《常不轻菩萨品》三品主要是劝末世众生受持此经，并将所得功德利益予以分别阐述。
　　付嘱流通：从第二十一《如来神力品》到第二十八《普贤菩萨劝发品》共八品是世尊付嘱菩萨当于末世流通法华。其中，第二十一《如来神力品》和第二十二《嘱累品》系佛以神力而嘱累菩萨流通妙法。此下六品属于化他流通：《药王品》以苦行流通一乘妙法；《妙音》、《观音》二品以三昧力流通一乘妙法；《陀罗尼品》以总持力流通一乘妙法；《妙庄严王品》以誓愿力流通一乘妙法；《普贤劝发品》以普贤神力流通一乘妙法。
　　就整部法华来看，迹门十四品的当机众以声闻为主，本门十四品的当机众则以菩萨为主。前者所得法益在于信解领悟了三乘是方便，一乘是真实的一乘妙法，开示悟入佛之知见，因此蒙佛授记，于无上菩提永无退转。后者所得法益主要表现在大愿大行方面，诸大菩萨在末世五浊中不惮蔽恶，依如来衣室座三轨来弘通妙法，以此圆满无上菩提。
   3、《法华经》二十八品
  《法华经》的通行本是罗什大师的译本，共七卷二十八品，全经虽是以《方便品》和《如来寿量品》为中心，但二十八的品目次第排列并不是杂乱无章，而是依照序、正、流通的三分法及声闻菩萨信解与行果之递进而循序演进的。
　　序品为迹门的序分，世尊在第一《序品》中现法华六瑞，而起众疑。弥勒菩萨代众请疑问，向文殊问缘由。文殊菩萨根据过去听法经验，知佛当说大法。他告诉弥勒菩萨，法华六瑞是三世十方诸佛说此经前必定示现的教化法式。二人的对答，引起在会声闻弟子的兴趣，故此品成为佛在正宗分中说法华经三乘方便，一乘真实的发起因缘。
　　第二《方便品》以下八品为迹门的正宗分，说明“开权显实”之理。该分再分为略开、广开，以方便品初的“十如实相”为略开，其后为广开。广开文即是上文提到的三周说法。
　　《方便品》的前半部分是佛说十如实相，后半部分是属迹门广开“法说周”的正说段。这是显示佛陀和过去诸佛同道，皆是先以三乘施设权巧方便，然后会归于一乘，强调权实不二为旨趣。
　　佛在《方便品》说法周的正说之后，上根人舍利弗，了悟诸法实相妙理，理解三乘即一乘，蒙佛授记。于是舍利弗欢喜踊跃，并请佛为其它弟子授记。佛说三车火宅喻，展开了第三《譬喻品》中譬说周的正说段。根据三车火宅喻，而开三车三乘之权，赐大白牛车而显一乘之实。
　　上品中，上根舍利弗一闻佛说即信受了解，但他陈述解悟之文不多，而须菩提等四人，由信解而述的穷子喻，文辞特长，故专立第四《信解》一品。四大声闻由自陈穷子喻，引发群机，令与会者同得领解法说譬说之旨，是本品述说之目的。
　　中根人，信解自述穷子之喻，故佛亦说药草喻述成印可，然后方为授记，故有第五《药草喻品》和第六《授记品》。
　　以上二周说法仅是度化了上根、中根的声闻，下根声闻在第七《化城喻品》中通过佛告知彼等往昔大乘因缘令他们自识宿因而得度。下根声闻领解佛乘后的授记之事在第八《五百弟子授记品》和第九《授学无学人记品》阐述。至此三周说法圆满，迹门正宗分告一段落。
　　自第十《法师品》至第十四《安乐行品》共五品是迹门流通分。
　　上来八品三周说法，三根得记，已定作法王（佛）；欲登法师位，必明法师行，故次于授记后而有第十《法师品》，以示成佛之路径。
　　既闻三周说法，开方便门，示真实相，又于《法师品》起自利利他之行，由是净心实相于覆障中显现，这是多宝塔涌现的因缘，也是第十一《见宝塔品》的由来。多宝塔喻如《法华经》所说净心实相，利根人见宝塔即见一心实相。第十一《见宝塔品》有承前启后之深旨。承前，塔中多宝如来出大音声，证明释迦世尊所说法华会三归一，皆是真实。启后，本品中本师一佛身摄十方分身诸佛，就佛身而言，为后文开迹显本之前方便，为本门《寿量品》埋下伏笔。
　　第十二《提婆达多品》与前品《见宝塔品》似乎没有太大关联，然而同属于迹门的流通分，本品阐述提婆达多为释迦成佛之增上缘，人们眼中的恶人也得到授记成佛；又本品阐述龙女成佛，此皆证明法华一佛乘之殊胜，自行化他，同成佛道，与前品宗旨本无二致。
　　佛于前《见宝塔品》末，劝募发愿弘扬此经之人，又于《提婆达多品》以古今事例，赞叹此经功德殊胜以劝受持，故有诸菩萨声闻等，禀承佛的遗命，来受持此经并弘扬此经，这是第十三《劝持品》的由来。本品中，佛为姨母及罗睺罗母耶输陀罗授记，这是因为佛为前正宗分的三根授记中，未及尼众，《法师品》广记也未说尼名，故在此品有授尼众之记，如此始称平等圆满。
　　第十四《安乐行品》是迹门流通分的最后一品，有成前开后之意。因上
梵文《妙法莲华经》来三周说法，三根授记，已令声闻回小向大发菩提心，在本品中又示依此经自行化他，劝募弘通妙法的五种法师，此为开前。前品既得圣众受命持弘，今品为初心的菩萨开示佛灭后恶世中的五种法师应当住于行处亲近处，而修身、口、意、誓愿四安乐行，然后可得万行一心，三身一体的佛果，这是开后寿量品。
　　从第十五《从地涌出品》到经末共十四品是本门，说开近显远之大义。
　　上一品示四安乐行，一一皆是要求从吾人清净心地上着力，观空不着空，涉有不滞有。第十五《从地涌出品》所举从地涌出住空的菩萨们即是成就四行之人。从地故不着空，住空故不着有，不着二边，即是中道。《从地涌出品》前半所说即是以这些无量千万亿地涌菩萨的久度因缘作为如来开近显远的发起。因下方涌出诸菩萨具有三十二相，久习菩萨所行，其数无量，引起此土菩萨的怀疑，故在后半品中弥勒代表大众请疑，由此佛讲述了如来无尽的寿量，而有了第十六《如来寿量品》。
　　《如来寿量品》中，世尊以良医留药喻显示佛乃化灭而大非真灭，伽耶始成的新佛不过垂迹而已，实际上世尊于百千万亿那由他劫以前便已成佛，就佛身而言，此品乃开迹显本之重点，经中于此始开八相成道垂迹之化身，而显久远实成之本身。
　　自第十七《分别功德品》后半品至第二十《常不轻菩萨品》，共三品半，是本师赞美人法，以劝弘通。次有二品，以佛神力嘱累弘通。自第二十三《药王品》以下五品，是举诸大菩萨受命弘通，以苦行、妙行、圆行、助行、正见行等不思议力用，以劝弘通。
　　第十七《分别功德品》的前半品属于本门的正宗分，是阐述诸大菩萨闻佛寿命长远如是，当下获证许多殊胜法益。后半品校量胜劣及后时信解持经利益，属于本门流通分的赞美人法，分别说明闻法菩萨所得功德证悟之相，及一般解悟之相，并以行五度功德与之比较优劣。
　　第十八《随喜功德品》特为佛灭后，但有一念随喜，未有事行的人，明其所获功德也功超无学，令一切见闻法华者生仰慕心。又，前品具明佛灭后信持此经有五品（为随喜、读诵、说法、兼行六度、正行六度）益，唯初品（随喜）未有校量功德，故有此品广为校量。
　　第十九《法师功德品》广举五事（受持读诵解说书写），随其一事行成，当得六根清净功德，这是举果以劝修因。又，前品正明随喜福德，是听闻法华，随喜他人行持法华所得，今品是正明自己行持法华所得福德。由随喜而自行，由易而难，这是理所必然，故有今品。亦即是说，前品《随喜功德品》是流通初随喜“因”功德，本品《法师功德品》劝说流通初随喜“果”功德。
　　《法师功德品》所说的行持法华可得六根清净功德的事，在第二十《常不轻菩萨品》中得到证明。不轻菩萨，依法华经修不轻普敬之行，住弘经三轨，而得六根清净，证成非妄。这是劝勉见闻者，亦当如菩萨所行。
　　自第十七《分别功德品》的后半品文，及《随喜功德》、《法师功德品》、《常不轻菩萨品》三品半文，是说功德流通。自第二十一《如来神力品》以下八品为是释尊付嘱，劝请流通。
　　佛以不思议口轮说本迹二门已竟，再以不思议身轮现无比神通之力用，付嘱流通本迹二门之教，这是第二十一《如来神力品》的由来。如来为嘱累妙法而现神力，以神力再三嘱咐菩萨，令其护持流通此经，这是第二十二《嘱累品》的由来。
　　第二十三《药王菩萨本事品》以下的六品属于化他流通。
　《药王菩萨本事品》中讲述药王菩萨的因地一切众生喜见菩萨以燃身苦行来
流通一乘妙法。药王燃身功德虽大，佛恐初心菩萨执苦行为究竟，故在第二十四《妙音菩萨品》中说妙音菩萨神通智慧，中道行化的事迹。又，前品一切众生喜见菩萨两世都生在佛的净土，恐闻者净秽之见难忘，心存爱憎，故特告敕妙音菩萨，莫轻娑婆，生下劣想。令众生去除情见，了知法界一相。佛为未发心的众生能受持法华，故说第二十五《观世音菩萨普门品》；为护已发心受持法华的佛弟子，免除障难，故说第二十六《陀罗尼品》。然而为示摧伏魔怨，可赖咒力；具足正见，须假善知识，故有第二十七《妙庄严王本事品》。而以普贤菩萨神通誓愿不思议的普贤愿行，劝发弘通法华，作为本经的结束。
　　由上观之，全经的次第脉络是十分清晰明朗的，经文二十八品一路展现的是法华三乘方便，一乘真实的主旨，以及如来开近显远的真正目的。二十八品中也处处贯穿着戒定慧三学、空假中三观、衣室座三轨等自行化他的妙法，这需要读经者用心留意体会。更重要的是，本经以文殊答问居全经之始，强调开发智慧才能开示悟入佛之知见；而以普贤劝发作全经之终，说明唯有大行方能成万德之佛果。如此智行相成，菩萨可得弘通妙法，成就一佛乘之果

三、《法华经》促进成佛开悟智慧的巨大威力评价

   诸葛长青：阿弥陀佛。法华经是佛祖释迦牟尼佛晚年讲述的重要开示，提醒人们人，人人都可以成佛。凡听闻《法华经》这个名字、乃至一偈一句，一念随喜等，都可以得到释迦牟尼佛授记，未来都会成佛。

   “又如来灭度之后，若有人闻妙法华经乃至一偈一句，一念随喜者，我亦与授阿耨多罗三藐三菩提记。” ——《法华经·法师品》
    “一切如来所说，若菩萨所说、若声闻所说，诸经法中。最为第一......一切声闻辟支佛中，菩萨为第一，此经亦复如是，于一切诸经法中，最为第一。如佛为诸法王，此经亦复如是，诸经中王。”——《法华经·药王菩萨本事品》
   “多有人在家出家行菩萨道，若不能得见闻读诵书持供养是法华经者，当知是人未善行菩萨道，若有得闻是经典者，乃能善行菩萨之道。其有众生求佛道者，若见若闻是法华经，闻已信解受持者，当知是人得近阿耨多罗三藐三菩提。”——《法华经·法师品》
   “诸佛神力，如是无量无边，不可思议。若我以是神力，于无量无边百千万亿阿僧祗劫，为嘱累故，说此经功德，犹不能尽。以要言之，如来一切所有之法，如来一切自在神力，如来一切秘要之藏，如来一切甚深之事，皆于此经宣示显说。”——《法华经·如来神力品》
   “若人得闻此法华经，若自书，若使人书，所得功德，以佛智慧筹量多少，不得其边。”——《法华经·药王菩萨本事品》
   “此经能救一切众生者......如清凉池能满一切诸渴乏者，如寒得火，如裸者得衣，如商人得主，如子得母，如渡得船，如病得医，如暗得灯，如贫得宝，如民得王，如贾客得海，如炬除暗，此法华经亦复如是，能令众生离一切苦，一切病痛，能解一切生死之缚。”——《法华经·药王菩萨本事品》
   “若善男子善女人于法华经，乃至一句，受持读诵，解说、书写，种种供养经卷，花、香、璎珞、末香、涂香、烧香、缯盖、幢幡、衣服、伎乐、合掌恭敬，是人一切世间所应瞻奉，应以如来供养而供养之。当知此人是大菩萨，成就阿耨多罗三藐三菩提，哀悯众生，愿生此间，广演分别妙法华经，何况尽能受持种种供养者。药王当知，是人自舍清净业报，于我灭后，悯众生故，出于恶世，广演此经。若是善男子、善女人，我灭度后，能窃为一人说法华经乃至一句，当知是人则如来使，如来所遣，行如来事。何况于大众中广为人说。”——《法华经·法师品》
   “世尊，于后五百岁浊恶世中，其有受持是经典者，我当守护，除其衰患，令得安隐，使无伺求得其便者，若魔、若魔子、若魔女、若魔民，若为魔所使者，若夜叉、若罗刹、若鸠盘荼、若毗舍暗、若吉蔗、若富单那、若韦陀等诸恼人者，皆不得便。”——《法华经·普贤菩萨劝发品》
   “普贤，若于后世，受持读诵是经典者，是人不复贪著衣服、用具、饮食、资生之物。所愿不虚，亦于现世得其福报。”——《法华经·普贤菩萨劝发品》

   四、《法华经》八个智慧比喻令人智慧飞跃

   诸葛长青：阿弥陀佛。慈悲的佛祖释迦牟尼佛，总是用通俗易懂的比喻开示高深的佛法。让人一听就懂、一学就会、明心见性、开悟智慧、顿悟成佛。佛在《法华经》中打了八个重要比喻，即“法华八喻”，用来帮助众生“开示悟入，佛知佛见”。

   有善知识总结了《法华经》的八个比喻，诸葛长青把这些智慧精华分享给有缘者。

   佛在《法华经》中打了八个重要比喻，即“法华八喻”，用来帮助众生“开示悟入，佛知佛见”。若能诚心观照，即入如来大定，定能长智开慧，从浅显的比喻中觉悟深奥之法理。一切诸佛皆因觉悟宇宙真理而成就圆满真实智慧。
   1、“羊车、鹿车、牛车”三车比喻——出自《法华经》的《法华经》的《譬喻品第三》。诸葛长青：阿弥陀佛。佛祖用火宅、三车比喻，告诉人们要脱离苦海、离开生活的“火宅”，告诉人们“火宅”外面有“羊车、鹿车、牛车”三辆法宝车，让人们从火宅中赶紧逃离。佛祖释迦牟尼佛用“羊车、鹿车、牛车”作比喻，希望人们乘上佛德智慧之车，脱离人生苦海。‘羊车’譬喻声闻，是为小乘。‘鹿车’譬喻缘觉，鹿比羊力大是为中乘。‘牛车’譬喻菩萨，牛力更大，可以运载更多东西，故喻大乘。火譬、譬喻众生受到五浊等苦。宅譬三界。谓三界众生为五浊八苦之所煎逼而不得安隐。犹大宅被火所烧而不能安居。故以火宅为喻也。(五浊者：劫浊、见浊、烦恼浊、众生浊、命浊也。三界者。欲界、色界、无色界也。八苦者。生、老、病、死、求不得苦、爱别离苦、怨憎会苦、五阴炽盛苦)。羊车、鹿车、牛车喻佛讲法华之前的七方便引导法，是佛的方便之说，而非佛究竟真实之说。大白牛车喻唯一真理实相大法——《法华经》。佛在《法华经》中会所：“父知诸子。先心各有所好种种珍玩奇异之物。情必乐著。而告之言。汝等所可玩好。希有难得。汝若不取后必忧悔。如此种种羊车。鹿车。牛车。今在门外。可以游戏。汝等于此火宅。宜速出来。随汝所欲。皆当与汝。尔时诸子。闻父所说珍玩之物。适其愿故。心各勇锐。互相推排。竞共驰走。争出火宅......”。

   2、穷子喻——出自《法华经》的《信解品第四》。诸葛长青：佛在《法华经》中，用“穷孩子”来比喻不学大乘佛法的人；用“富翁父亲”来比喻大乘佛法的佛和智慧。告诉世人，佛总是时刻关注护佑不精进的红尘弟子、始终护佑关注小乘、中乘弟子，希望他们迅速学习大乘佛法、迅速精进。可是“穷孩子”智慧不开、接受不了，总是误认为富翁的父亲有什么其他企图，总是逃避。阿弥陀佛。慈悲的佛祖释迦牟尼佛太厉害了，用这样贴近人心的比喻，读了之后，让人心中无限感慨。进而产生感恩的心、精进的心。《法华经》中说道：譬若有人。年既幼稚。舍父逃逝。久住他国。或十二十。至五十岁。年既长大。加复穷困。驰骋四方以求衣食。渐渐游行。遇向本国。其父先来求子不得。中止一城。其家大富。财宝无量。金银琉璃。珊瑚琥珀。玻璃珠等。其诸仓库。悉皆盈溢。多有僮仆。臣佐吏民。象马车乘牛羊无数。出入息利。乃遍他国。商估贾客。亦甚众多。
时贫穷子。游诸聚落。经历国邑。遂到其父所止之城。父每念子。与子离别五十余年。而未曾向人说如此事。但自思惟。心怀悔恨。自念老朽。多有财物。金银珍宝。仓库盈溢。无有子息。一旦终没。财物散失。无所委付。是以殷勤每亿其子。复作是念。我若得子委付财物。坦然快乐。无复忧虑。
   3、药草喻——出自《法华经》的《药草喻品第五》。诸葛长青：阿弥陀佛。这是说佛法像雨露，自然润天地万物。慈云普覆，天降一味法雨，大地上草木丛林种类各异，随分受润。宣化上人讲解的时候说，“佛说法像大云雨一样，花草树木丛林药草，是指一切众生。一切众生有菩萨、缘觉、声闻、天、人、阿修罗、畜生、饿鬼及地狱。依其种性之各异，契机说法，使他们得以生长。好像在雨水的具足滋润下，药草树木等各得生长”。《法华经》是讲述唯一真理——实相大法（即，无相无不相，“一心三藏”是诸法之实相），是直截了当、开门见山、打开天窗阐述真理大法。悟《法华》者无一法不是妙法。佛讲七方便法时只能暗含真谛，故众生把一乘法分为三乘解，讲法华时合三归一，唯悟入实相方是彻法底源之智解、真解、正解、深解！

   4、化城喻——出自《法华经》的《化城喻品第七》。诸葛长青：这是佛祖的慈悲心教化。慈悲的佛祖释迦牟尼佛弘法路上，看到人们面对成佛没有信心，总是心生懈怠，于是就用“阶段目标激励法”让人们看到希望。阿弥陀佛。人走路很累了，如果知道前面有一座城池有吃有喝还可以休息，大家就有了前进的动力了。佛祖就变化一座城池，让人们进去休息，然后把城去掉，让人们继续精进。此喻是法华时期佛劝小乘人回小向大，不做定性声闻，不滞留在化城，乃至劝修七方便法之修行人要胸怀大志，志向成佛宝所。正如佛讲，信受法华者方能成大器，纯属真实、真修是也！

   5、明珠喻——出自《法华经》《五百弟子授记品第八》。诸葛长青：阿弥陀佛。佛祖释迦牟尼佛告诉人们，每个人都有如来智慧，都有无尽宝藏明珠，只是人们贪嗔痴慢疑、杀盗妄淫酒，迷迷糊糊的不知道罢了。如果能够觉悟觉醒，认真努力精进，人人都可以开悟成佛。众生皆有如来智慧宝藏，不论高低贵贱，不分何方门派。此藏非佛所赐，实乃众生本有，悟之者得妙用。即悟即佛，悟实相真理者即入圆教菩萨圣位——分真佛（也称月牙佛）。《法华经》中说：所以者何。我等应得如来智慧。而便自以小智为足。世尊。譬如有人至亲友家。醉酒而卧。是时亲友。官事当行。以无价宝珠系其衣里。与之而去。其人醉卧都不觉知。起已。游行。到于他国。为衣食故勤力求索。甚大艰难。若少有所得。便以为足。

     6、凿井喻——出自《法华经》的《法师品第十》。《法华经》中说：“药王。譬如有人。渴乏须水。于彼高原穿凿求之。犹见干土。知水尚远。施功不已。转见湿土。遂渐至泥。其心决定知水必近。”诸葛长青：阿弥陀佛。佛祖释迦牟尼佛希望人们只要精进努力，就会促进成佛。就好像在山顶是凿井，如果半途而废，永远见不到井水。宣化上人讲解这部分时候说：这段的意思是“药王！就譬如有一个人，他觉得很干渴，需要水来解渴，于是就到一个高地上去挖土坑，想得到水。可是因为这地面是在高处，所以土地很干燥。这也就是比喻我们人的习气毛病犹如须弥山那么高。若在这须弥顶上要找一点水，那是一件非常困难的事。所以当你看见这一片干土，就可知道自己离开有水的地方还很远呢！这也就是说修道必须要念玆在玆，不是一日暴之，十曰寒之，若是这样就离道八万四千里了。若能不停的用功修行，就等于每天都在挖那个土坑，时间久了，虽然在这高地上，终究会见到湿土的，逐渐又见到湿的泥土，就如在修道上，逐渐能证得初果、二果、三果、四果。若能把握著决定的心，继续的挖那个坑，就知道自己快要得到水了，也就是比喻一直能在修道上用功苦修，必定距离进入佛道不走。高山凿井唯见干土时离水尚远，打出湿泥时即将出水。此喻言简意赅，落地有声，字字千斤！不遇法华为大不幸，遇者幸中极幸！不遇者尚未能开佛智，执方便法实是小智已出，尚未大智。《法华经》第十品<法师品>中讲，“在家出家人行菩萨道，倘若不遇、读、诵、持法华者，此人未善行菩萨道。”众生不知执方便法好比是执戏论之粪为黄金白银之宝，正应世人捡芝麻丢西瓜之寓，确为诸佛石破天惊之举！诸佛共慨！菩萨同叹！
   7、髻珠喻——出自《法华经》的《安乐行品第十四》。《法华经》中说：“唯髻中明珠不以与之。所以者何。独王顶上有此一珠。若以与之。王诸眷属必大惊怪......而不为说是法华经。诸葛长青：阿弥陀佛。佛在《法华经》中讲述了此经的神奇和珍贵，说《法华经》犹如转轮圣王头顶髻中的宝珠，是不会轻易给别人的，不会随便为人演说。法华经中说：此喻阐明真理唯有一个。“唯此一事实，余二则非真”。佛知众生志意下劣，不信自己是佛，从而心外觅佛，故不自信做佛，也不能深心念佛，大多修行成为形式主义未涉实际。鉴于此况，佛必讲法华“真净”大法，即空即有，空有圆融是众生本来面目。《法华经》第二品<方便品>中讲，“佛刚悟道唯想传成佛之法，缘于众生过分执著，机缘未到只能用方便法引导。”要知诸佛不甘心众生不成佛，因众生本是佛，故不从修得，“圆满菩提，归无所得”。诸佛从悟（“吾心”）而得圆满智慧妙用。可见佛讲真理大法慎之又慎！重之又重！

   8、医子喻——出自《法华经》的《如来寿量品第十六》。《法华经》中说：“其诸子中，不失心者。见此良药。色香俱好。即便服之。病尽除愈。余失心者。见其父来。虽亦欢喜问讯。求索治病。然与其药。而不肯服.....”。诸葛长青：阿弥陀佛。佛祖反复宣说让人们脱离苦海的佛法方法，希望人们早日觉悟，离开贪嗔痴等病毒。佛是良医，专治众生的热恼病，为解除众生的苦毒，宣讲妙法莲华经。而众生不相信，佛也没有办法。佛悲切切，苦口婆心来教化众生。不要贪、不要嗔、不要痴，这是害人三大毒汁。可是众生我行我素，把佛的金玉良言，当做耳边风，过而不留，实在辜负佛菩萨一片苦心。此喻有三意，分说如下。（1）众生红尘中沾染贪嗔痴，执迷不悟中毒至深，心病是大病。心病需心药医，心结需心解，众生要自修自悟自度。（2）《法华经》是佛临终遗嘱，为使众生回光返照，求心不赖佛，佛非灭示灭，唯以真理嘱咐后人。（3）见佛肉身不为真见佛，亦不能成佛。《金刚经》云，“若以色见我，以音声求我，是人行邪道，不得见如来”。悟法华受持法华方为真见佛，而且见十方三世一切诸佛，心见一见一切见，一悟一切悟！是智见、佛见！假传万卷书，真传一句话！悟真理即见佛即成佛！从此不再有后顾之忧，走上成佛之光明大道。

What are the acts of abstaining from killing and releasing

 戒杀与放生的行为包括哪些

 1. Do not kill a living being with your own hands.

　　2. Do not abet others to kill.

　　3. Do not help others to kill.

　　4. Abstain from eating meat.

　　5. Do not engage in trades related to killing.

　　6、Whenever there is worship, regardless of what is being worshipped, use vegetarian dishes, flowers and fruit, not animal gifts.

　　7. If you see someone killing a human being, you should discourage them or buy the animal to be slaughtered with money and release it. If this does not work, or if the person does not sell the animal, then you should have compassion for the slaughtered animal, and even better if you can recite the Buddha's name or mantra for it.

　　8. Do not abuse the animal.

　　9、Other actions that are contrary to killing.

　　10. Abstain from killing and releasing animals yourself, and advise others to do the same. 

   1、不亲手杀生。

　　2、不教唆别人杀生。

　　3、不帮助别人杀生。

　　4、戒除肉食。

　　5、不从事与杀生有关的行业。

　　6、凡有祭拜，不管拜的是什么，一律用素菜、鲜花、水果，不用牲礼。

　　7、见人杀生，应加劝阻，或用钱将临宰之动物买而放之。若劝阻无效，或他不卖，则应对被杀之动物起同情心，若能为它念佛号或往生咒更好。

　　8、不虐待动物。

　　9、其他与杀生行为相反之行为。

　　10、自己戒杀放生，也劝别人戒杀放生。 

(This article is an original article by Zhuge Changqing, and the pictures are selected from the Internet. Welcome to forward it, and please indicate the source for forwarding)

Introduction to Zhuge Changqing: Zhuge Changqing, the inheritor and promoter of traditional Chinese culture, is willing to "learn from sages, promote virtue, revitalize China and benefit the world" together with people with the same ideals in the world.

(Zhuge Changqing: zhuge8031@163.com ）

Zhuge Changqing mailbox：

zhuge8031@163.com

Zhuge Changqing's Chinese Dream

Learn from sages and carry forward virtue

Revitalizing China for the benefit of the world

 （本文是诸葛长青原创文章，图片选自网络。欢迎转发，转发引用请注明出处）

诸葛长青简介：诸葛长青，中国国学传统文化传承弘扬者，愿与天下志同道合者一起“学习圣贤、弘扬善德、振兴中华、造福世界”。

（诸葛长青：zhuge8031@163.com）

Zhuge Changqing mailbox：

zhuge8031@163.com

  诸葛长青中国梦  

学习圣贤 弘扬善德

振兴中华 造福世界

Selected Articles in Previous Periods

Click the article title to view

往期精选文章

点击文章标题查看

1The wisdom of traditional Chinese culture changes the destiny: filial piety to parents+five in one+self-improvement

1 国学智慧改命运：孝敬父母+五合一+自强不息

2Zhuge Changqing's Three Golden Keys to Changing Destiny

2诸葛长青改命运三把金钥匙诸葛长青施食仪轨 （十五步简洁版）

3Zhuge Changqing's Greeting Ritual (15 Steps Concise Version)

3 诸葛长青施食仪轨 （十五步简洁版）

4How to repent: the ritual of repentance and the method of repentance (full version)

4   如何忏悔：忏悔仪轨忏悔方法（完整版）

5How to read the Dizang Sutra: Methods for reciting Dizang Sutra (complete version)

5 如何念地藏经：念地藏经仪轨方法（完整版）

6How to release? The ritual of releasing life

6怎样放生？放生仪轨

7Zhuge Changqing's Repentance Culture: A Case Study of Repentance Methods for Changing Destiny

7诸葛长青忏悔文化：改变命运忏悔方法案例

8Free Life Culture: Free Life Culture in Ancient China

8放生文化：中国古代的放生文化

9Shocking photo of feeding: Buddha, Bodhisattva and Dharma Protector come to the scene

9施食震撼照片：佛菩萨护法神亲临现场

10Feeding Rite Return: the return is changed to simple return

10施食仪轨回向：回向修改为简洁回向