20151014《靜思妙蓮華》知三界苦修出世道(第674集)
（法華經•譬喻品第三）
⊙「三界唯一心一真法界，心外無別法唯淨真如，心佛及眾生三無差別，天地與人間共如是法。」
⊙「雖復教詔，而不信受，於諸欲染，貪著深故。」《法華經譬喻品第三》
⊙「以是方便，為說三乘，令諸眾生，知三界苦，開示演說，出世間道。」《法華經譬喻品第三》
⊙以是方便，為說三乘：以智慧方便，擬用適宜，隨根為說三乘，歎三車希有，三轉四諦法輪。
⊙為實施權，有方便才能令一切眾生出離心三界，了脫生死惑業，乃至聞法者無一不成佛。
⊙令諸眾生，知三界苦：由是知三界苦，進而斷集。文中：三界無安，猶如火宅，眾苦充滿，甚可怖畏。
⊙開示演說，出世間道：佛由證法而開示演說教法，即在令諸眾生知三界苦，知苦，才肯修出世聖道。
【證嚴上人開示】
「三界唯一心一真法界，心外無別法唯淨真如，心佛及眾生三無差別，天地與人間共如是法。」
三界唯一心
一真法界
心外無別法
唯淨真如
心佛及眾生
三無差別
天地與人間
共如是法
「三界唯一心，一真法界」，這應該大家都能清楚了，因為不斷都提起這個名詞。這不只是名詞，也是真理，也是我們將要追求、能去體會，同時向自己內心自性，去找出了一真法界的道理。
這在一心之中，在我們每一個人都有，每一個人，各個都有這分本來就有，今生有，過去生，過去的無量無量劫以前，我們這個一心，真如本性、一真法界，就一直在我們的內心。但是，是無明將我們覆蓋，我們要相信，甚至要甚深相信，要信得很深，我們才能在日常生活中，防範煩惱不要再來覆蓋。
不只是預防，不要再有煩惱遮蓋我們，不去造作，我們還要再去除，到底我和人與人之間，有人誘引我，誘引我要生氣，我們若能自己警惕：這個人說這些話，這個人這樣在損我、傷我，我感恩，我不能生氣。這叫做防範。不只是不能生氣，唉呀！感恩啊！心存感恩；不只是不記恨，還要感恩。這念感恩心起，那就是無明去除，這個真如本性，就是去除了一分的無明，它就浮現了一分的光明。
我們若能夠這樣，「三界唯一心，一真法界」，無處不道場，沒有人不是法，這全都是法，在我們日常生活中，接觸處都是法。所以，心外無別法。除了我們的心以外，還有什麼樣的法好修呢？在日常生活中，我們所接觸以外，還有什麼法呢？其實「心外無別法，唯淨真如」。我們內心煩惱若都去除了，就,是顯出了一分真如的光明。
所以我們心、佛及眾生，心、佛、眾生其實是三無差別。因為佛陀是「三界導師」，佛陀也是「四生慈父」，可見佛陀那個大愛，是包含蠢動含靈。不論大小動物、人物，涵蓋在這個「眾生」，所以我們要用心，去體會生命的價值，原來任何生命都有，含藏著他的佛性在。
所以「天地與人間共如是法」，都是同樣這個法。佛陀一直要讓大家很瞭解，眾生法，不離世間法，世間法，沒有離佛法，一真法界的佛法。
在《賢愚經》裡面，有這樣這段經文。佛在世時，在給孤獨園，有一天和阿難就出外去托缽，托缽之後，回來了，但是那一天佛陀身著的衣服，他的衣就是破了，這當中，有一位婆羅門，想要來向佛請法。看到佛陀身穿的這件衣服，怎麼破成這樣？，從內心起了很尊敬，但是很不捨，所以他回去找，找到一件毯子，唯一的一件毯子，所以就在這毯緣最好的地方，他將它剪下來，剪一塊就來向佛獻供，供養佛。
向佛說：「我的能力有限，我才只有這一點點的能力而已。佛陀啊！您所穿的這件衣服已經破了，所以我將我這有限的，也是盡量，這分(心意)來供佛，希望能用這塊布，毯布，能來彌補您這件衣服，能夠將它補上去。」佛陀歡喜、接受。
看到這位婆羅門這麼的虔誠，那個供養的心、尊重的心，是那麼的殷切，所以佛陀就為這位婆羅門授記，說：「你這念心懇切殷勤，虔誠的獻供。我向你保證，將來你會不斷修行，兩個阿僧祇劫以後，你就能夠成佛，相貌莊嚴，廣度眾生。」
這個消息開始就傳出去了，那個城中大家就傳：「為什麼這麼微小的供養，佛陀就給他這麼大的讚歎？而且為他授記，未來也能成佛。這到底是什麼因緣？」所以大家感覺，供佛能得到這麼歡喜，這樣一直傳出去了，所以，不論是富有人家，長者，或者是大臣，或者是貧窮的人，大家都很歡喜要來獻供，為佛彌補他的衣服，甚至供養新的衣物，這樣很多人都要來供養。
阿難看到這樣，覺得：這是什麼因緣？佛陀是什麼樣的福，造什麼樣的因，能得到這樣的福？只是一件衣服破洞而已，就能得到婆羅門的獻供，就能得到城裡這麼多人的重視，爭先恐後，一直要來供養。到底這是什麼因緣呢？所以阿難就來請教佛陀說法。
佛陀就說，在那無量劫無量劫以前，有一尊佛，毘缽尸佛，這尊佛出現人間，一位國王，槃頭，這國王他領導在他的國家，人民都很富有。這位毘缽尸佛來到這個地方，安住在這個國家裡，這當中，有一位大臣，他就趕緊去向佛請求，請求說：「佛既然來到我們這個國家，應地主之誼，我應該向佛供養，能給我這三個月的時間，都受我供養嗎？」毘缽尸佛他默然歡喜。因為他有九萬弟子，所以來到這個城市，能夠接受三個月安定的時間，有人能供養，所以他接受了。
國王也知道了，他也是要盡一分心，來向佛請，但是毘缽尸佛回答他說：「我已經有答應了你的大臣，我不能這個時候取消他的供養，來接受國王。」
所以國王就去找這位大臣，和他商量，這位大臣他就說：「國王，您若能夠允許我的條件，您做得到，我就能讓給您。」國王就說：「是什麼條件呢？」這位大臣就說：「首先，您若能保證三個月的時間，我的生命還在？再來，就是您能保證，這三個月之後，佛還住在我們的國土嗎？您能保證，保證我們的國土，在這個三個月當中，都是平安無災難嗎？」
國王就說：「這我怎麼敢保證呢？人生無常啊！這沒辦法啊！」這大臣就說：「既然是沒辦法，還是，我不肯放棄。」國王就說：「不然這樣，你先一天、我一天，你一天、我一天，我們來輪流供養吧！」就這樣，這位大臣：「好，可。」就這樣，一天一天輪流供佛，而這位大臣他不只供飲食，他又再供衣，將佛陀的衣，與九萬僧眾，七條衣，全都普遍供養。
佛陀說到這裡，就向阿難說：「阿難，你知道嗎？那時候那位大臣，就是我現在釋迦牟尼佛。我生生世世都是這樣在供養，不只供養佛，還是將佛的弟子，所有的都供養；不只供養三寶僧眾，我還為貧窮苦難人，一切的苦難，盡量去付出、救拔。這是我累生世所造來的福，才能得到眾生一聽，佛有欠缺什麼，大家就踴躍來付出。這就是福緣。」
佛乃是福慧兩足尊。要造福，要有智慧；福就是要與眾生廣結福緣，智慧，就是天地人間一切萬法，就是都要不斷去思考。
前面的(經)文說，「雖復教詔，而不信受，於諸欲染，貪著深故。」
雖復教詔
而不信受
於諸欲染
貪著深故
《法華經譬喻品第三》
很多煩惱、無明，起惑造業，人、事，無不都是困擾我們的心，所以我們才會沒辦法信根很深，信無法那麼深，所以雖然「雖復教詔」，也是「而不信受」。這就是因為欲染，因為很多的欲來染著我們，所以才會貪著這麼深。貪著深就是無明，一個貪字就包括了、涵蓋了，所有所有的煩惱，就是從這個字開始。
下面(經文)說，「以是方便，為說三乘，令諸眾生，知三界苦，開示演說，出世間道。」
以是方便
為說三乘
令諸眾生
知三界苦
開示演說
出世間道
《法華經譬喻品第三》
因為眾生沉迷，沉迷在這個欲界裡面，沉迷在這麼多的煩惱中，無明很厚、很深，所以不得不用種種方便法，來講三乘法。這就是佛陀要發揮他的智慧，所以他要運用智慧方便，開始「擬用適宜隨根，為說三乘」，適宜眾生的根機，所以隨眾生的根機來說三乘法。同時也是讚歎三車，三車就是三乘，這都是很希有的法，法要能夠對機，很不容易，所以「三轉四諦法輪」。
以是方便
為說三乘：
以智慧方便
擬用適宜隨根
為說三乘
歎三車希有
三轉四諦法輪。
意思就是說，要常常讓大家知道，人間苦難偏多，人間很多煩惱匯集，造成了很多災殃的源頭，這就 是要用四諦法，不斷不斷地教育。當然，開始隨順眾生的根機，應機逗教，這是佛陀用智慧、用方便，來誘引。
「為實施權」，為了這個真實法，但是眾生不瞭解，他就要施設方便權教。
為實施權
有方便
才能令一切眾生
出離心三界
了脫生死惑業
乃至聞法者
無一不成佛
所以有了方便，才能令一切眾生出離三界──心靈的三界。心裡的煩惱若不去除，你就無法跳脫三界，所以要出離心三界，就是要用種種方便法，才了脫生死惑業。
我們在這個生死中，就是因為有生死，我們才會造這麼多的惑，無明、造業，我們若能對生死能夠很清楚，看開了生死觀，自然我們的無明就會淡化，能夠淡化掉，我們的真如本性，就慢慢浮現出來。所以「了脫生死惑業，乃至聞法(者)」。聽的人，每個人聽了，因為他無明去除了，聽，就一聞千悟了，能夠瞭解了；能夠瞭解，就慢慢接近佛的境界。
令諸眾生
知三界苦：
由是知三界苦
進而斷集
文中：三界無安
猶如火宅
眾苦充滿
甚可怖畏
再來說「令諸眾生，除三界苦」。要讓眾生人人要知道，三界之苦，才能斷滅「集」，集來種種的煩惱，才能夠真正修行在大菩提道。所以我們經文，過去已經都說過了，「三界無安，猶如火宅，眾苦充滿，甚可怖畏。」人生真的是苦，三界無安。
其實最重要的，我們要看重，我們自己這個心靈的三界。心靈的三界，無處不道場，無人不是法，大家要記著，不論是看到人、聽到聲音，不論是什麼，我們要心存感恩，這都是叫做修行。所以「開示演說，出世間道」。
開示演說
出世間道：
佛由證法
而開示演說教法
即在令諸眾生
知三界苦
知苦
才肯修出世聖道
佛陀經過了苦行，經過了訪視所有的外道教，瞭解了，九十六種外道修行的方法，之後他去除了修行那種不正確、那種邪知邪見、不人性的修行方法，他開始粹煉出另外，真正是精密的修行方法，然後靜靜與天地自然之間，好好靜思默慮，好好來想，所以他覺悟了，覺悟了宇宙天體萬法道理。這真理稱為天地間的「大我」，這就是真理。
所以已經是證悟了這個法，所以開始想要，如何讓大家都一樣能夠成佛，這就是佛陀證悟之後，那個內心本懷。但是再思考，眾生的心思複雜，煩惱覆蓋，哪有辦法將那個，深埋在煩惱中的真如，啟發出來呢？
所以要設教，用種種的教法，要讓我們知道，人人本具真如清淨的本性。所以「開示演說」教法，就是為了「令諸眾生，知三界苦」，所以，一直一直要讓大家知道，苦啊、苦啊。既然是苦，要趕緊用心受法，瞭解出離的方法，所以知苦，才會願意要修行，願意修行才能出離三界的苦難。所以人人要時時多用心！
Explanations by Master Cheng-Yan
Subject: Knowing Suffering, Work to Transcend the World (知三界苦修出世道)
Date:October. 14. 2015
“The Three Realms are created solely by the mind; there is only the Dharma-realm of One Reality. No matter exists outside of the mind; there is only pure True Suchness. The mind, the Buddha and sentient beings are no different [in their nature]. The natural world and the human realm all share this Dharma.”
“The Three Realms are created solely by the mind; there is only the Dharma-realm of One Reality.” Everyone should know this clearly by now, because these words have been mentioned constantly. These are not only words, but also truth. This truth is what we are seeking to realize.
At the same time, from our intrinsic nature, we are seeking out the principles of the Dharma-realm of One Reality. This is found within our minds. Every single one of us has [this pure nature]. Every single one of us has been born with it. We have it in this life, in our past life and throughout the infinite kalpas of the past.
The nature of True Suchness is in our minds; the Dharma-realm of One Reality has always been in our minds. But it has been covered by ignorance. This is something that we must believe. Moreover, we must have deep faith in this, so that in our daily living we can prevent afflictions from covering it up again. Not only should we prevent afflictions from covering up our nature again, on top of not creating afflictions, we must also eliminate the afflictions we have.
When we interact with other people, they may tempt us to lose our temper. If we can remind ourselves to be vigilant, when people say these kinds of words, even if they try to insult and hurt us, we can feel grateful and refrain from anger. This is called “prevention”.
Not only should we refrain from anger, [we should say,] “Thank you”. We should have gratitude in our hearts. Not only should we not bear hatred towards them, we should feel gratitude for them. By giving rise to gratitude, we eliminate ignorance. When it comes to our nature of True Suchness, every bit of ignorance that is eliminated lets a little bit of its brightness shine through.
If we can realize that the “Three Realms are created solely by the mind, and there is only the Dharma-realm of One Reality,” then every place is a spiritual training ground, and the Dharma is in everyone. Everything is Dharma. Thus in our daily living, everything we encounter is the Dharma.
So, “No Dharma exists outside of the mind.” Other than the Dharma in our minds, what other Dharma is there to cultivate? Besides the things that we encounter in our daily living, what other Dharma is there? In truth, “No Dharma exists outside of the mind; there is only pure True Suchness.” If we eliminate all the afflictions in our minds, the light of our nature of True Suchness will be revealed.
So our minds, the Buddha and sentient beings actually no different [in their natures]. The Buddha is the “guiding teacher of the Three Realms” and the “kind father of the four kinds of beings,” so we can see that the Buddha’s great love encompasses all living, moving beings. Animals, big and small, and people are all “sentient beings”. So, we must mindfully comprehend the value of life, fundamentally all living beings have the Buddha-nature in them.
Thus, “The nature world and the human realm all share this Dharma.” They all share the same Dharma. The Buddha wanted to help everyone understand that the Dharma for sentient beings inseparable from the workings of the world, and that the workings of the world are inseparable from the Buddha-Dharma, from the Dharma-realm of One Reality.
The Sutra of the Wise and Foolish contains the following story.The Buddha, at that time, was living at Jeta Grove.
One day, He went out with Ananda to ask for alms.
After receiving alms, they returned to the abode.
One that day, the robe that the Buddha wore had a hole in it.
At the same time, there happened to be a Brahman who came to request the Dharma from the Buddha.
When he saw the Buddha’s robe, [he thought,].
“Why is there a hole in the Buddha’s robe?”He felt a deep respect for the Buddha, but he was saddened by this.
So, he went home and looked for a blanket.It was his only blanket, so he found the best part of the blanket and cut it off.Then he returned and presented that piece of cloth to the Buddha as an offering.
He said to the Buddha, “My ability is limited. This little bit is all that I can offer to you. Venerable Buddha, the robe that you are wearing is worn out. This piece of cloth is the best that I can offer with my limited abilities. I make this offering to you from my heart. I hope you can use this cloth from my blanket to patch and mend your clothes.”
The Buddha happily accepted it.He saw the deep reverence in this Brahman, the earnestness of his desire to make an offering and his respect, so the Buddha bestowed upon him a prediction of Buddhahood.
The Buddha said, “You are so sincere and earnest and have made your offering so reverently,. I assure you that you will continue to engage in spiritual practice in the future. After two snaky kalpas have passed, you will attain Buddhahood. You will have a magnificent appearance and will widely transform sentient beings.”
This news began to spread as people in the town shared it with one another.Why was such a small offering rewarded with such high praise from the Buddha?The Buddha even bestowed a prediction on him that he would attain Buddhahood in the future.
What were the causes and conditions behind this?
People came to believe that, by making offerings to the Buddha, they could attain such happiness.
The word continued to spread, and soon, wealthy people, elders, government officials and poor people all were happily making similar offerings to the Buddha, so that He could mend His clothes.They even made offerings of new clothes.Many people wanted to make these kind of offerings to Him.
Ananda saw this and wandered, “What is the reason behind this?The Buddha is so blessed. What kind of karmic causes did He create so that He now receives all these blessings? Simply because there was a hole in His robes, He received an offering from that Brahman and so much attention from people in town that they were competing with each other to make offerings to Him. What are the causes and conditions behind this?”
So, Ananda asked the Buddha to teach about this.The Buddha told Ananda that infinite kalpas ago, there was a Buddha named Vipasyin Buddha.This Buddha manifested in this world during the time of King Pandu.
In this kingdom under King Pandu’s leadership, all the people became very wealthy.
When Vipasyin Buddha came to this place to say in this kingdom, one of the government officials went to Him immediately and made a request, “Since You have come to this kingdom, as Your host, I should make an offering to You. Will You accept my offerings for the next three months?”
Vipasyin Buddha was silently pleased.As He had 90,000 disciples, this meant they could come to this city and enjoy three months of stability while this person made offerings to them.For this reason, He agreed.
The king also heard about this and also wanted to show his sincerity, so he came to see the Buddha.
But Vipasyin Buddha replied, “I already agreed to accept your official’s offer. I cannot now take this opportunity away from him and give it to your majesty.”
So, the king went to the government official and discussed it with him.
The official said, “My king, if you can accept my conditions and are able to meet them, I will yield my spot”. The king asked, “What are your conditions?” The official said, “You have to guarantee that in three month’s time. I will still be alive. Next, you must guarantee that, after three months, the Buddha will still remain in our kingdom. Also, can you guarantee that our kingdom, during these three months, will remain peaceful and free of disasters?”
The king answered, “How can I guarantee all this? Life is impermanent! I cannot meet these conditions”. The minister then said, “Since you cannot, I will not give up my spot”. The king said, “I have another suggestion. You make offerings to the Buddha one day, and then I will do so the next. We can take turns making offerings to the Buddha”.
The government official replied, “Yes, we can do that”. In this way, they took turns making offerings. The government official did not only make offerings to the Buddha. When he provided clothes, in addition to robes for the Buddha, he provided seven-section robes for the entire Sangha of 90,000 monks.
The Buddha said to Ananda, “Ananda, do you know that the government official at that time is now me, Sakyamuni Buddha? Life after life, I made offerings in this way. Not only did I make offerings to the Buddha, but also to all of the Buddha’s disciples; I made offerings to them all. Not only did I make offerings to the Three Treasures, to all the monastics, I did everything I could for poor people to help them and relieve their suffering. It is because of the blessings that I have created throughout all my lifetimes that once people heard that I lacked something, they all jubilantly provided it for me. These are my blessed affinities”.
The Buddha is the Two-Footed Honored One, replete in blessings and wisdom. We must create blessings; we must have wisdom. “Blessings” come from widely creating positive affinities with sentient beings. “Wisdom” refers to [knowing] the Dharma of all things in the world. We should unceasingly engage in contemplation.
The previous sutra passage states,“Although I repeatedly instruct them,they do not faithfully accept my teachings because they are defiled by their many desires, and their greedy attachments run deep”.
With our many afflictions and our ignorance, we give rise to delusions and create karma. People and matters trouble our minds, so our root of faith cannot stay deeply affixed; our faith is not very deep.
So, “Although [the Buddha] repeatedly instructs them, they do not faithfully accept [His] teachings”. This is because of the defilement of desires. It is because we are defiled by so many desires that our greedy attachments run so deep. They run deep because of our ignorance. Greed can encompass all kinds of afflictions; they all arise from greed.
Next, it states, “Using these skillful means, I taught the Three Vehicle, so that sentient beings would know the suffering of the Three Realms. I then revealed and explained the path of transcending the world”.
Because sentient beings remain immersed in the desire realm and in all these afflictions, [they are covered by] a thick layer of ignorance. So, the Buddha had to use various skillful means to teach the Three Vehicles. This is why the Buddha had to exercise His wisdom.
He applied His wisdom to “adapt to suit different capabilities and teach the Three Vehicles”. He had to adapt to sentient beings’ capabilities. To suit sentient beings’ capabilities, [the Buddha] taught the Three Vehicles. Meanwhile, He praised the three kinds of carts, which are the Three Vehicles, very extraordinary teachings. To match the Dharma with various capabilities is not an easy matter. So, “The Dharma-wheel of the Four Noble Truths had to be turned three times”.
This means that the Buddha had to constantly help everyone understand that this world is full of suffering and that people have accumulated many afflictions. This is the origin of many disasters. This was taught through the Four Noble Truths; He had to unceasingly teach these principles. Of course, adapting to sentient beings’ capacities and teaching to their capacities is how the Buddha used wisdom and skillful means to attract sentient beings.
“He used provisional teachings to reveal the true”. He wanted to teach the True Dharma, but sentient beings did not understand it, so He had to devise skillful means.
“He used provisional teachings to reveal the true. It is only through skillful means that He could help all sentient beings to transcend the Three Realms of the mind and be liberated from the deluded karma of samsara. Thus those who hear the Dharma will all attain Buddhahood.
Thus those who hear the Dharma will all attain Buddhahood. Only by teaching skillful means could the Buddha enable all sentient beings to transcend the Three Realms, the Three Realms in our minds. If we do not eliminate our minds’ afflictions, we cannot escape the Three Realms.
So, to transcend the Three Realms in our minds we must use various skillful means to be liberated from the deluded karma of samsara. We are trapped in samsara, in cyclic existence. It is because we go through birth and death that we create so much delusion, ignorance and karma. If we can clearly understand cyclic existence and see through birth and death, our ignorance will naturally fade away, and our nature of True Suchness will gradually manifest. Then we can be “liberated from the deluded karma of samsara.” “Thus those who hear the Dharma, everyone who listen to it, once they have eliminated their ignorance, can hear one teaching and gain 1000 realizations.”
They can begin to understand. As they understand more, they gradually approach the state of the Buddha.
Next is, “so that sentient beings would know the suffering of the Three Realms.” He wanted to help all sentient beings understand the suffering of theThree Realms, so that they can eliminate “causation, all the afflictions they have accumulated, and walk the great Bodhi-path in previous sutra passages we have read that. “The Three Realms are without peace, like a burning house Filled with myriad sufferings, it is deeply terrifying”.
Life is truly suffering. There is no peace in the Three Realms, Actually, the most important thing is to pay attention to the Three Realms in our minds. In the Three Realms in our minds, every place is a spiritual training ground, and every person is a teaching. Everyone should remember that when we see people, hear what they say, etc., we must feel gratitude in our hearts. This is how we engage in spiritual practice. “[The Buddha] then revealed and explained the path of transcending the world.”
I then revealed and explained the path of transcending the world: Through His realization of the Dharma, the Buddha revealed and explained the teachings so that all sentient beings would know the suffering of the Three Realms. After recognizing suffering, they would be willing to practice the noble path of transcending the world.
The Buddha, after engaging in ascetic practice and learning all the other religious teachings, He understand the practices of these 96 religious teachings and then eliminated those which were incorrect, those based on deviant understanding and views and inhumane methods of practice. He distilled them into precise and essential methods of practice.
Then He sat in stillness between heaven and earth to thoroughly, tranquilly contemplate [all things]. Thus He attained enlightenment and awakened to the true principles of all things in the universe. These true principles are what we call the “greater self, ” the ultimate truth. The Buddha had already realized this Dharma.
So, He began to think about how to help everyone else attain Buddhahood. After the Buddha attained enlightenment, this was what He originally intended to share. But upon thinking more about it, He felt that sentient beings’ thinking was complicated and covered by afflictions. How could He find a way to awaken their nature of True Suchness that was deeply buried under all their afflictions?
So, the Buddha established different teachings. With all kinds of teachings, He helped everyone realize they had always had this pure nature of True Suchness within. So, He proclaimed and explained the teachings so that “sentient beings would know the suffering of the Three Realms.” The Buddha wanted to help everyone recognize that they were suffering. Since they were suffering, they should mindfully accept the Dharma right away to learn how to transcend suffering. So, we must recognize suffering to be willing to engage in spiritual practice.
Only by willingly engaging in spiritual practice can we transcend the suffering of the Three Realms. So, we should always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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