时间：01/30/2027 01/31/2027
地点：星海禅修中心
主讲：净诚
佛法修行
如来的严净佛土
昔日，佛在毘耶离城庵罗树园说法，长者子宝积与五百长者子一同前往敬谒佛。宝积请佛为说诸菩萨净土之行，佛开示道：「若菩萨欲得净土，当净其心；随其心净，则佛土净。」闻佛此言，舍利弗心中感到纳闷：「若说菩萨心地清净，则佛土严净，难道佛在做菩萨时心不够清净，以致应化的佛土不净？」
佛知道舍利弗心中的疑惑，于是问舍利弗：「日、月能发光，普照大地，但是盲者看不见日、月之光，这是日、月的问题吗？」
舍利弗回答：「不是的，是因为盲者的眼睛有病，才看不到日、月的光明，不是日、月的问题。」
佛言：「众生看不见如来佛土的清净庄严，是因为被业障所遮蔽。舍利弗！如来的佛土清净庄严，是你没看见而已。」
此时，螺髻梵王告诉舍利弗：「不要认为如来的佛土不净，我所看见的如来佛土，就如同自在天宫一样清净庄严。」
舍利弗说：「可是我所看见的如来佛土，有丘陵、荆棘、沙砾、土石，还有大大小小的山，高低不平，充满秽恶。」
螺髻梵王说道：「那是因为仁者心有高下，不依佛慧，所以见到的佛土是不净的。菩萨对一切众生皆平等，心无差别，深心清净，依佛智慧，所以能见到清净的佛土。」
佛于是以足趾按地，顿时三千大千世界成为百宝庄严的清净佛土，就如同宝庄严佛，有无量功德宝庄严的佛土。见此殊胜景象，与会大众皆赞叹未曾有，且每个人都看见自己坐在宝莲花上。
佛问舍利弗：「你现在所见到的佛土是否清净庄严？」
舍利弗回答：「是的！此前未曾见闻过，今亲眼看见如来佛土的清净庄严。」
佛告舍利弗：「如来的佛土一直是如此清净庄严，为了度化此土根性下劣的众生，才示现为恶浊的秽土。就如同天上的天人，共食一个宝器内的食物，但随其福德不同，所食用的饭食也有差异。若人心净，便能见到佛土的庄严。」
当佛现出清净庄严的佛土时，长者子宝积所带来的五百位长者子，皆得无生法忍；与会的八万四千人众皆发阿耨多罗三藐三菩提心。佛摄神通，整个世界又恢复原状，此时，求声闻乘的三万二千人天，知一切有为法皆是无常，当下远离烦恼尘垢，得法眼净；八千比丘，漏尽一切烦恼，证得阿罗汉果。
Date: 01/30/2027 01/31/2027
Location: Star Ocean Meditation Center
Teacher: Jason
Dharma Talk
The Pure and Adorned Buddha Land of the Tathāgata
Once, the Buddha was teaching in the mango grove at Vaiśālī. The elder’s son Ratnākara, together with five hundred elder’s sons, went to pay homage to the Buddha. Ratnākara requested the Buddha to explain the practices by which bodhisattvas attain pure lands. The Buddha taught, “If a bodhisattva wishes to obtain a pure land, he should purify his mind; as his mind becomes pure, so the Buddha land becomes pure.” Hearing this, Śāriputra felt puzzled: “If the purity of mind determines the purity of the Buddha land, did the Buddha, when practicing as a bodhisattva, not have a sufficiently pure mind, that the manifested land appears impure?”
Knowing Śāriputra’s doubt, the Buddha asked, “The sun and moon shine and illuminate the world, yet blind people cannot see their light. Is this the fault of the sun and moon?”
Śāriputra replied, “No. It is because the blind have diseased eyes and cannot see the light; it is not the fault of the sun and moon.”
The Buddha said, “Beings cannot see the purity and adornment of the Tathāgata’s Buddha land because they are obscured by karmic obstructions. Śāriputra, the Buddha land is pure and adorned—it is only that you do not see it.”
At that time, the Brahmā king Śikhin said to Śāriputra, “Do not think that the Tathāgata’s land is impure. What I see is a Buddha land as pure and adorned as the palace of the highest heaven.”
Śāriputra said, “But what I see is a land of hills, thorns, gravel, earth and stones, with mountains large and small, uneven and filled with defilement.”
The Brahmā king said, “This is because your mind has distinctions of high and low and does not rely on Buddha wisdom; therefore, you see an impure land. A bodhisattva regards all beings equally, with no discrimination, with a deeply pure mind relying on Buddha wisdom, and thus sees a pure land.”
The Buddha then pressed the ground with his toe, and instantly the great trichiliocosm became a pure Buddha land adorned with a hundred jewels, like the land of the Buddha Ratnavyūha, filled with immeasurable adornments of merit. Seeing this wondrous scene, the assembly praised it as unprecedented, and each saw themselves seated upon jeweled lotus flowers.
The Buddha asked Śāriputra, “Is the land you now see pure and adorned?”
Śāriputra replied, “Yes. Never before have I seen or heard such a thing; now I personally behold the purity and adornment of the Tathāgata’s land.”
The Buddha said, “The Tathāgata’s land has always been thus pure and adorned. It is only for the sake of transforming beings of inferior faculties that it appears as a defiled land. Just as beings in heaven share food from the same vessel, yet according to their merit, the taste differs. If one’s mind is pure, one can perceive the adornment of the Buddha land.”
When the Buddha revealed the pure land, the five hundred elder’s sons attained the forbearance of non-arising, and eighty-four thousand beings aroused the mind of unsurpassed, complete enlightenment. Then the Buddha withdrew his supernatural power, and the world returned to its former state. At that time, thirty-two thousand beings seeking the śrāvaka path realized the impermanence of conditioned phenomena and attained the pure Dharma eye, free from defilements; eight thousand bhikṣus eradicated all outflows and attained arhatship.
