⊙「如來悲愍垂示，暢談道法，種種因緣譬喻，廣演言教。」
⊙「廣演言教，無數方便，引導眾生，令離諸著。」《法華經方便品第二》
⊙諸著：執著也。凡夫執著名聞利養、資生之具，務以求安身，耽著欲樂。
⊙二乘執著於涅槃，菩薩悲智雙運，怨親等觀，廣集眾因，證菩提果，趣向成佛，故名「諸著」。
*********************************
【證嚴上人開示】
「如來悲愍垂示，暢談道法，種種因緣譬喻，廣演言教。」
如來悲愍垂示
暢談道法
種種因緣譬喻
廣演言教
佛陀他心懷悲愍，不忍眾生在娑婆世界，人人都是沉溺在慾念中，造很多業力，眾生共業就形成了，天下災難偏多。佛陀悲愍，捨不得眾生這麼迷茫，所以來人間，就是為了要開示眾生。
眾生剛強，難調難伏，那就是因為一念無明。所以要去除無明，沒有那麼容易，所以佛陀用慈悲心，種種的方法來牽引教導。真的用種種因緣、種種譬喻，無不都是要讓你知道這是苦！苦的原因從哪裡來？佛陀就很用心，讓大家知道，從一念間所產生出來，無量無數的煩惱，什麼樣的煩惱會造什麼樣的因，就結什麼樣的果。
佛陀很細心、用心，很耐心不斷來人間，就是為了要度眾生，所以「廣演言教」，用很多方法來說話。應眾生的根機，所以還是用無數方便，很多很多的方便法，只是一件，為了要引導眾生，要如何來接引，將人人的見解方向集中，讓他知道前面這條路才是正確的。所以這叫做引導，接引我們、帶領我們，希望我們眾生可以離諸著。
廣演言教
無數方便
引導眾生
令離諸著
《法華經方便品第二》
「令離諸著」，因為眾生就是心有所著，著於什麼呢？著於，凡夫就是貪利，執著在他的內心、執著在他的生活、執著在他的生活環境中。於人——我愛、我愛的人，所以我甘願為這個人付出。哪怕是做案、犯案，他就是為一個人甘願去做。
眾生，男女色慾很可怕，過去自古以來，不知道有多少的家庭，或者是多少王侯等等，就只是為了色慾，家破了，妻離子散，也是很多。這是執著，執著在男女色慾。再來，就是執著，執著在名利、地位等等，這也是凡夫的執著。
凡夫若沒有執著，轉個心念可以修行，只是轉個執著的心念，他就是修行的心。所說的修行，不一定都要來出家，是心、內心的修養。
「修」就是修心養性，人人能夠去除執著，回過頭來照顧好這一念心，將我們的心，守在人倫道德的本位，養好我們的性。人人「人之初，性本善」，這種修心養性，本來人人本具都有。
然後又能「行」，就是行為端正。我們能端正行為，做我們該做的事情，「對的事情，做就對了」，做對的事情，叫做智慧。所以這是一般人都能修行，只要去除執著。
這個執著，實在是使我們人身敗名裂、破碎家庭、擾亂社會，同時製造了人人結合起來的共業很強，污染天、破壞地。這全都是眾生，只是小小的一念，大家這樣結集起來，就會變成很大的業力。這就是佛陀不忍心，來人間，希望開示讓人人能瞭解，好好地修行——修心養性，端正行為。
修心的意思就是法入心；端正行為，就是行在法中，這是我們日常生活中，人人本具。但是眾生就是還沒辦法，佛陀就「廣演言教」，無非就是要引導眾生，令離諸著。
所以這個「著」是執著，「凡夫執著名聞利養、資生之具，務以求安身，耽著欲樂。」
諸著：執著也
凡夫執著
名聞利養
資生之具
務以求安身
耽著欲樂
就是名聞利養，一直貪著，貪著我們生活的物資，所以「資生之具」，不是說夠了，永遠都不夠，要用的東西、要享受的，永遠永遠都不夠。
因為社會工業，工商業一直發達，所以不斷推銷，汰舊換新。這就是凡夫的心理：「新的東西又出來了！」所以就一直汰舊換新，淘汰舊的，還是要跟上流行。這「資生之具」實在是，我們人人這一念心，就是控制不住。
現代人的生活，資源回收，永遠都收不完，為什麼呢？大家把東西都汰舊，不斷在換新的。好好的東西不用到舊、不用到壞了，還很新就要將它換掉。這也是我們生活中的一種的欲(望)、貪著。
所以我要好好修行。所以他要修行了，聽聞佛法，或者是好好來瞭解佛法，這樣知道五道生死，輪迴辛苦。他知道五道生死，輪迴辛苦，所以要好好修行，能夠到達涅槃，就是滅度；以為滅度，就是再也不會來人間，受人間之苦。
佛陀來為我們開示，五道輪迴，是天、人、地獄、餓鬼、畜生，中間再加個阿修羅。阿修羅道就是在五道裡，若要將它獨立起來，就是變成六道；五道或者是六道。這只是要讓我們知道，我們這個心，我們原來的性，我們到底要如何歸納讓它清淨，不要在五道或是六道中輪迴，回歸我們與佛同等清淨的佛性。
看看佛陀在他的《本生經》裡，他有時候是到畜生道去。他去畜生道，也就是要度畜生道的眾生。有時候也到地獄道，他到地獄道，也是為了要去度苦難的眾生。不但在畜生道、地獄道，或是到餓鬼道去！其實，無論是天道、人道、地獄、餓鬼、畜生道，這五道都一樣，就是在我們的本性裡。我們的性，凡夫的性，一念無明就會造了五道或者是六道的因，現在就是了。
所以說起來，我們要知道，涅槃就是回歸我們清淨的本性，我們的心不受到境界、人我是非，這樣常常來動搖我們的心。
有緣，佛陀來人間，我們接受了佛法。佛法延續一直到現在，兩千多年後，我們還有緣能聽聞佛法。聽到佛法之後，我們心起歡喜，接受佛法，開始發心立願，我們要依教奉行，我們必定依照佛陀所說的教法。
若是二乘，就是聲聞、或者是獨覺，這種的二乘，雖然他知道人間無常是苦啊，是種種的……，所以使我們造很多的業。所以我要好好來修行，修行之後，我就不要再來做人了，我就是要永遠滅度。二乘的修行者只顧自己而已，只知道擔心自己辛苦。
和這個家庭的人，結了過去不好的緣；與社會人群，過去就是沒有好因好緣，所以每天面對的人、事、物都是很煩惱，所以我要修行，這樣就是獨善其身。別人怎麼樣我都不管，我只顧我自己就好，我這輩子修得好，我就不會再來做人了。
要知道，「不可以少善根、福德、因緣，取入滅度」！我們要知道，少善根就無福德，你無福德，怎麼有因緣讓你滅度呢？所以我們要知道，滅度、涅槃，就是我們的心沒有生滅。
因為我們的心，心理有四相，就是生、住、異、滅。我們的心就是這樣，好的事情，生出了一念好心在我們的心裡，我應該要做好事，這個心本來發大心、立大願，但是有了這個環境稍微誘惑我們，我們這念心，好心、好願就變形了，變形之後呢？滅，就是這樣滅了。
二乘執著於涅槃
菩薩悲智雙運
怨親等觀
廣集眾因
證菩提果
趣向成佛
故名「諸著」
所以說，修行必定要大善根、大福德。我們要修的行就是菩薩道，所以「菩薩悲智雙運，怨親等觀」，怨親等觀就是怨親平等。「廣集眾因，證菩提果」，菩薩道就是這樣，「趣向成佛」，有這樣堅定的心。
但是有的人說：「這也是執著。」其實，寧可堅定你的信心，向正確的道路走。但是我們還要再進一步，就是付出無所求，只有一個心念：「感恩！」這叫做菩薩，沒有執著，付出無所求，不求回報，所以還是一項，感恩！若能人人都是這樣，這就是行菩薩道。
若是菩薩，去做了很多利己、利人(的事)，但是若還有一個執著，我要到佛的境界，來(取)入滅。其實，佛陀來來回回娑婆世界，稱為娑婆世界的教主。兩千多年前只是一個現相——八相成道。來人間的過程總共有八相，最後示滅。這在八相中，只不過是要來人間現相、示範，教育大家。
其實佛陀是來來回回，都在娑婆世界，否則，我們每天也是在念：「人天導師，四生慈父。」娑婆世界的教主，就是釋迦牟尼佛。所以，來來回回都在人間，但是他的心，就是永遠顧好在利人，利益他人，來「廣演言教」，好好地跟大家說，人生應該如何覺醒。
人生，你看，愈來災難頻傳，天下，天地之間，天，已經受了污染，大地，受了傷害。科學家一直一直發現到宇宙、星空之中，地球的安危已經頻頻告急了。所以我們大家這個時候，是覺醒的時候，人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Guide Sentient Beings to Transcend Attachments (引導眾生離諸著)
Date: December. 17. 2013
“The Tathagata compassionately teaches by freely discussing teachings of the Path. Using various causes, conditions and analogies, He extensively proclaims teachings.”
The Buddha has great compassion, so He cannot bear to see how sentient beings in the Saha World are immersed in desires and create so much karma. The collective karma of sentient beings creates many disasters in this world. The Buddha is very compassionate and cannot bear to see them so lost and confused. Therefore, He comes to this world to teach sentient beings. They are stubborn and difficult to train because of their ignorance. So, eliminating ignorance is not that easy. Thus, the Buddha compassionately uses various methods to guide and teach them.
Indeed, He used various causes and conditions and various analogies solely to help us recognize suffering and know where the causes of suffering come from. The Buddha is very mindful in helping us all understand that a single thought can give rise to countless afflictions. Certain kinds of afflictions will lead us to create certain kinds of causes and bring about certain kinds of effects. The Buddha is very meticulous and mindful. With great patience, He continuously returns to this world just to transform sentient beings.
So, He “extensively proclaims teachings.” He uses many methods to teach according to the capabilities of sentient beings. Therefore, He uses countless skillful means for only one purpose, to guide sentient beings. He tries to guide people toward achieving the same understanding, to help them know that this path before them is the correct one. This is how He provides guidance. He guides and leads us in the hopes that we sentient beings can transcend all attachments.
[They] extensively proclaim teachings. With countless skillful means, They guide living beings, enabling them to transcend all attachments.
He “enables them to transcend all attachments” because sentient beings have [many] attachments. What are they attached to? We ordinary people may crave wealth. We have attachments in our minds, in our daily living and in our surroundings. As for the people we love, we are willing to do anything for them. We may even willingly commit crimes for the sake of another person. For sentient beings, sexual desire may result in terrible things.
Ever since ancient times, countless families and nobles have been torn apart and destroyed by lust.This happened very often and was the result of attachments to sexual desires.Next is attachment to wealth, recognition, etc.These are also ordinary people’s attachments.If we have no attachments, we can engage in spiritual practice by changing our minds.By turning around our stubborn mindset, we can engage in spiritual practice.Engaging in spiritual practice does not necessarily mean becoming a monastic.It is about cultivation our minds and refining our character.If we can all eliminate our attachments and change our ways to take good care of our minds, we can focus on maintaining our morals and refining our character.“Human nature is inherently good,” so we all have the potential to cultivate our minds and refine our character.And then we can take “action,” meaning we will engage in proper behavior.
If we act properly, we will do the things we are supposed to do.
If it is the right thing, just do it.Being able to do the right thing is to have wisdom.
So, this is a practice we can all engage in as long as we eliminate attachments.
Our attachments can really ruin our lives and reputations, destroy families and bring chaos to society.They also lead us to create strong collective karma by polluting the air and damaging the earth.These are all caused by sentient beings.Individual, tiny come together and become a great karmic force.This is what the Buddha cannot bear, so He comes to this world and hopes to teach and help people understand how they can really engage in spiritual practice to cultivate their minds and refine their character.
Cultivating the mind is having Dharma in the mind.Refining our character is focusing our actions on the Dharma.We all inherently have this ability to practice this in our daily living, but we still cannot achieve this state. Thus, the Buddha “extensively proclaims teachings” solely to guide all sentient beings to transcend all attachments.
All attachments refer to clinging.“Ordinary people cling to recognition, wealth and living necessities.”“They seek physical comfort and cling to desires and sensory pleasures.”
Recognition and wealth are what we constantly crave.We crave materials goods in our daily and when it comes to “living necessities,” we never feel like we have enough.
We seem to never have enough to use and enjoy.Because societies and industries are continuously developing, they constantly promote exchanging older products for newer ones.This is the mindset of ordinary people.As new products are introduced, people constantly exchange the old for the new.They cast off old things to stay on trend for “living necessities”.Indeed, this happens because we cannot control our minds.
As a result of the way we live, we can never collect all the recyclables.Why is that?Because people continuously throw away old things in exchange for new things. These things are not even old or broken; we exchange them while they are still fairly new. This is also a kind of desire or attachment in our daily living. So, we must engage in spiritual practice. So, people practice by listening to and understanding the Buddha-Dharma. Thus they know that cyclic existence and transmigration in the Five Realms are very taxing. Therefore, they focus on spiritual practice to reach the state of Nirvana, which is crossing into extinction. They think that by crossing into extinction, they will never return to this world to face suffering in this world.
The Buddha comes to teach us about cyclic existence in the Five Realms, heaven, human, hell, hungry ghost and animal. Among them, there is also the Asura realm, which is spread among the other five. If we consider it as an individual realm, then there are six realms. Whether there are five or six realms, they all help us understand our minds and our original nature. [Then we will try to] figure out how we can actually cleanse the mind, so we will not transmigrate in the Five Realms or Six Realms. Thus, we can return to our pure Buddha-nature.
According to the Jataka Sutra's stories of the Buddha's past lives, the Buddha sometimes went to the animal realm. He went there to transform sentient beings in that realm. Sometimes He even went to the hell realm, also to transform suffering sentient beings there. Not only did He go to the animal and hell realms, He also went to the hungry ghost realm. Actually, the heaven, human, hell, hungry ghost and animal realms are all the same; they are all in our nature. In our human nature, one ignorant thought will create the cause for us to be in the Five or Six Realms at this very moment. Therefore, we need to understand that entering Nirvana means returning to our pure, intrinsic nature, so our minds will not constantly be disturbed by challenges and interpersonal conflicts.
Because of this karmic affinity, the Buddha comes to this world so we can receive the Buddha-Dharma. His teachings have been passed down until now, 2000 years later, and we still have the karmic affinity to listen to it. After we hear the Buddha-Dharma, we become joyful, and we accept it. Then we begin to form aspirations and vows. We must diligently practice according to the Buddha's teachings.
Two Vehicle practitioners refer to Hearers and Solitary Realizers. They understand, “The impermanence of life brings suffering and so on... Then this leads us to create a lot of karma. Therefore, we must focus on our practice. We do that because we do not want to be human again. We want to cross into extinction forever”. Two Vehicle practitioners are only concerned with their own hardships. They wonder if they created bad karmic affinities with people in their families or society. Basically, they [worry] that they created bad causes and conditions with others in the past. Therefore, they feel very afflicted every day as they deal with people and matters. Thus, they engage in spiritual practice solely to awaken themselves and are not concerned about what happens to others. They only care about themselves and doing a good job in their spiritual cultivation so that they will not be reborn as human.
We must know “we cannot lack roots of goodness, blessings and virtues, causes and conditions, in order to cross into extinction. We must know that when we lack roots of goodness, we have no blessings and virtues. Without them, how can we have the causes and conditions to cross into extinction?
So, we must understand that when we cross into extinction, or enter Nirvana, thoughts will not arise nor cease in our minds. Our minds go through four states of existence: arising, abiding, changing and ceasing. This is how our minds work. A good thought may arise in our minds, so we want to do good deeds. We form great aspirations and vows, but when something in our external conditions. Tempts us even a little bit, our resolve and good intentions change. And after they change? After they change, they will cease.
Two Vehicle [Practitioners] cling to Nirvana. Bodhisattvas exercise compassion and wisdom and are impartial toward enemies and loved ones. They extensively gather all causes to realize the fruit of Bodhi and head toward attaining Buddhahood. [Clinging to Nirvana] is part of “all attachments.”
Therefore, as we engage in spiritual practice, we must have great roots of goodness and great blessings and virtues. The practice we want to cultivate is the Bodhisattva-path.“Bodhisattvas exercise compassion and wisdom and are impartial toward enemies and loved ones” This means they treat everyone equally “They extensively gather all causes to realize the fruit of Bodhi” Thus, the Bodhisattva-path heads toward attaining Buddhahood.This is their determination, but some people consider this an attachment. Actually, it is better to strengthen our faith, so we can walk on the correct path. But we also need to go one step further, which is to give unconditionally and with only gratitude in our minds.Thus, we can be a Bodhisattva, one who is without attachments and give unconditionally with no thought of reward. They just feel one thing, gratitude. If we can all practice this, we are walking the Bodhisattva-path. We may be Bodhisattvas who do many things to benefit ourselves and others.
However, we may still attachments to attaining the Buddha’s state to enter extinction attaining the Buddha’s state to enter extinction the Buddha comes and goes in the Saha World and is the founder of a religion in this world. Over 2000 years ago, He manifested the Eight Aspects of Attaining the Way. Through His lifetime in this world, He [demonstrated] the eight aspects.The last was entering Parinirvana.
The Eight Aspects are His manifestations and His demonstration to teach all of us. Indeed, the Buddha comes and goes in the Saha World. Every day we chant the epithets, “Guiding Teacher of Humans and Heavenly Beings Compassionate Father of the Four Forms of Birth”.
The founder of a religion of the Saha World is Sakyamuni Buddha. Thus, though He comes and goes in this world, He has always been focused on benefiting others. He “extensively proclaims teachings” and patiently explains to everyone how they can become awakened.
We must look at our lives and how more disasters are occurring In this world, the air has been polluted and the Earth has been damaged. Scientists keep discovering that in this universe, among the starts, the Earth has already reached a state of constant danger. Therefore, this is the time for us to awaken. We must always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「廣演言教，無數方便，引導眾生，令離諸著。」《法華經方便品第二》
⊙諸著：執著也。凡夫執著名聞利養、資生之具，務以求安身，耽著欲樂。
⊙二乘執著於涅槃，菩薩悲智雙運，怨親等觀，廣集眾因，證菩提果，趣向成佛，故名「諸著」。
*********************************
【證嚴上人開示】
「如來悲愍垂示，暢談道法，種種因緣譬喻，廣演言教。」
如來悲愍垂示
暢談道法
種種因緣譬喻
廣演言教
佛陀他心懷悲愍，不忍眾生在娑婆世界，人人都是沉溺在慾念中，造很多業力，眾生共業就形成了，天下災難偏多。佛陀悲愍，捨不得眾生這麼迷茫，所以來人間，就是為了要開示眾生。
眾生剛強，難調難伏，那就是因為一念無明。所以要去除無明，沒有那麼容易，所以佛陀用慈悲心，種種的方法來牽引教導。真的用種種因緣、種種譬喻，無不都是要讓你知道這是苦！苦的原因從哪裡來？佛陀就很用心，讓大家知道，從一念間所產生出來，無量無數的煩惱，什麼樣的煩惱會造什麼樣的因，就結什麼樣的果。
佛陀很細心、用心，很耐心不斷來人間，就是為了要度眾生，所以「廣演言教」，用很多方法來說話。應眾生的根機，所以還是用無數方便，很多很多的方便法，只是一件，為了要引導眾生，要如何來接引，將人人的見解方向集中，讓他知道前面這條路才是正確的。所以這叫做引導，接引我們、帶領我們，希望我們眾生可以離諸著。
廣演言教
無數方便
引導眾生
令離諸著
《法華經方便品第二》
「令離諸著」，因為眾生就是心有所著，著於什麼呢？著於，凡夫就是貪利，執著在他的內心、執著在他的生活、執著在他的生活環境中。於人——我愛、我愛的人，所以我甘願為這個人付出。哪怕是做案、犯案，他就是為一個人甘願去做。
眾生，男女色慾很可怕，過去自古以來，不知道有多少的家庭，或者是多少王侯等等，就只是為了色慾，家破了，妻離子散，也是很多。這是執著，執著在男女色慾。再來，就是執著，執著在名利、地位等等，這也是凡夫的執著。
凡夫若沒有執著，轉個心念可以修行，只是轉個執著的心念，他就是修行的心。所說的修行，不一定都要來出家，是心、內心的修養。
「修」就是修心養性，人人能夠去除執著，回過頭來照顧好這一念心，將我們的心，守在人倫道德的本位，養好我們的性。人人「人之初，性本善」，這種修心養性，本來人人本具都有。
然後又能「行」，就是行為端正。我們能端正行為，做我們該做的事情，「對的事情，做就對了」，做對的事情，叫做智慧。所以這是一般人都能修行，只要去除執著。
這個執著，實在是使我們人身敗名裂、破碎家庭、擾亂社會，同時製造了人人結合起來的共業很強，污染天、破壞地。這全都是眾生，只是小小的一念，大家這樣結集起來，就會變成很大的業力。這就是佛陀不忍心，來人間，希望開示讓人人能瞭解，好好地修行——修心養性，端正行為。
修心的意思就是法入心；端正行為，就是行在法中，這是我們日常生活中，人人本具。但是眾生就是還沒辦法，佛陀就「廣演言教」，無非就是要引導眾生，令離諸著。
所以這個「著」是執著，「凡夫執著名聞利養、資生之具，務以求安身，耽著欲樂。」
諸著：執著也
凡夫執著
名聞利養
資生之具
務以求安身
耽著欲樂
就是名聞利養，一直貪著，貪著我們生活的物資，所以「資生之具」，不是說夠了，永遠都不夠，要用的東西、要享受的，永遠永遠都不夠。
因為社會工業，工商業一直發達，所以不斷推銷，汰舊換新。這就是凡夫的心理：「新的東西又出來了！」所以就一直汰舊換新，淘汰舊的，還是要跟上流行。這「資生之具」實在是，我們人人這一念心，就是控制不住。
現代人的生活，資源回收，永遠都收不完，為什麼呢？大家把東西都汰舊，不斷在換新的。好好的東西不用到舊、不用到壞了，還很新就要將它換掉。這也是我們生活中的一種的欲(望)、貪著。
所以我要好好修行。所以他要修行了，聽聞佛法，或者是好好來瞭解佛法，這樣知道五道生死，輪迴辛苦。他知道五道生死，輪迴辛苦，所以要好好修行，能夠到達涅槃，就是滅度；以為滅度，就是再也不會來人間，受人間之苦。
佛陀來為我們開示，五道輪迴，是天、人、地獄、餓鬼、畜生，中間再加個阿修羅。阿修羅道就是在五道裡，若要將它獨立起來，就是變成六道；五道或者是六道。這只是要讓我們知道，我們這個心，我們原來的性，我們到底要如何歸納讓它清淨，不要在五道或是六道中輪迴，回歸我們與佛同等清淨的佛性。
看看佛陀在他的《本生經》裡，他有時候是到畜生道去。他去畜生道，也就是要度畜生道的眾生。有時候也到地獄道，他到地獄道，也是為了要去度苦難的眾生。不但在畜生道、地獄道，或是到餓鬼道去！其實，無論是天道、人道、地獄、餓鬼、畜生道，這五道都一樣，就是在我們的本性裡。我們的性，凡夫的性，一念無明就會造了五道或者是六道的因，現在就是了。
所以說起來，我們要知道，涅槃就是回歸我們清淨的本性，我們的心不受到境界、人我是非，這樣常常來動搖我們的心。
有緣，佛陀來人間，我們接受了佛法。佛法延續一直到現在，兩千多年後，我們還有緣能聽聞佛法。聽到佛法之後，我們心起歡喜，接受佛法，開始發心立願，我們要依教奉行，我們必定依照佛陀所說的教法。
若是二乘，就是聲聞、或者是獨覺，這種的二乘，雖然他知道人間無常是苦啊，是種種的……，所以使我們造很多的業。所以我要好好來修行，修行之後，我就不要再來做人了，我就是要永遠滅度。二乘的修行者只顧自己而已，只知道擔心自己辛苦。
和這個家庭的人，結了過去不好的緣；與社會人群，過去就是沒有好因好緣，所以每天面對的人、事、物都是很煩惱，所以我要修行，這樣就是獨善其身。別人怎麼樣我都不管，我只顧我自己就好，我這輩子修得好，我就不會再來做人了。
要知道，「不可以少善根、福德、因緣，取入滅度」！我們要知道，少善根就無福德，你無福德，怎麼有因緣讓你滅度呢？所以我們要知道，滅度、涅槃，就是我們的心沒有生滅。
因為我們的心，心理有四相，就是生、住、異、滅。我們的心就是這樣，好的事情，生出了一念好心在我們的心裡，我應該要做好事，這個心本來發大心、立大願，但是有了這個環境稍微誘惑我們，我們這念心，好心、好願就變形了，變形之後呢？滅，就是這樣滅了。
二乘執著於涅槃
菩薩悲智雙運
怨親等觀
廣集眾因
證菩提果
趣向成佛
故名「諸著」
所以說，修行必定要大善根、大福德。我們要修的行就是菩薩道，所以「菩薩悲智雙運，怨親等觀」，怨親等觀就是怨親平等。「廣集眾因，證菩提果」，菩薩道就是這樣，「趣向成佛」，有這樣堅定的心。
但是有的人說：「這也是執著。」其實，寧可堅定你的信心，向正確的道路走。但是我們還要再進一步，就是付出無所求，只有一個心念：「感恩！」這叫做菩薩，沒有執著，付出無所求，不求回報，所以還是一項，感恩！若能人人都是這樣，這就是行菩薩道。
若是菩薩，去做了很多利己、利人(的事)，但是若還有一個執著，我要到佛的境界，來(取)入滅。其實，佛陀來來回回娑婆世界，稱為娑婆世界的教主。兩千多年前只是一個現相——八相成道。來人間的過程總共有八相，最後示滅。這在八相中，只不過是要來人間現相、示範，教育大家。
其實佛陀是來來回回，都在娑婆世界，否則，我們每天也是在念：「人天導師，四生慈父。」娑婆世界的教主，就是釋迦牟尼佛。所以，來來回回都在人間，但是他的心，就是永遠顧好在利人，利益他人，來「廣演言教」，好好地跟大家說，人生應該如何覺醒。
人生，你看，愈來災難頻傳，天下，天地之間，天，已經受了污染，大地，受了傷害。科學家一直一直發現到宇宙、星空之中，地球的安危已經頻頻告急了。所以我們大家這個時候，是覺醒的時候，人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Guide Sentient Beings to Transcend Attachments (引導眾生離諸著)
Date: December. 17. 2013
“The Tathagata compassionately teaches by freely discussing teachings of the Path. Using various causes, conditions and analogies, He extensively proclaims teachings.”
The Buddha has great compassion, so He cannot bear to see how sentient beings in the Saha World are immersed in desires and create so much karma. The collective karma of sentient beings creates many disasters in this world. The Buddha is very compassionate and cannot bear to see them so lost and confused. Therefore, He comes to this world to teach sentient beings. They are stubborn and difficult to train because of their ignorance. So, eliminating ignorance is not that easy. Thus, the Buddha compassionately uses various methods to guide and teach them.
Indeed, He used various causes and conditions and various analogies solely to help us recognize suffering and know where the causes of suffering come from. The Buddha is very mindful in helping us all understand that a single thought can give rise to countless afflictions. Certain kinds of afflictions will lead us to create certain kinds of causes and bring about certain kinds of effects. The Buddha is very meticulous and mindful. With great patience, He continuously returns to this world just to transform sentient beings.
So, He “extensively proclaims teachings.” He uses many methods to teach according to the capabilities of sentient beings. Therefore, He uses countless skillful means for only one purpose, to guide sentient beings. He tries to guide people toward achieving the same understanding, to help them know that this path before them is the correct one. This is how He provides guidance. He guides and leads us in the hopes that we sentient beings can transcend all attachments.
[They] extensively proclaim teachings. With countless skillful means, They guide living beings, enabling them to transcend all attachments.
He “enables them to transcend all attachments” because sentient beings have [many] attachments. What are they attached to? We ordinary people may crave wealth. We have attachments in our minds, in our daily living and in our surroundings. As for the people we love, we are willing to do anything for them. We may even willingly commit crimes for the sake of another person. For sentient beings, sexual desire may result in terrible things.
Ever since ancient times, countless families and nobles have been torn apart and destroyed by lust.This happened very often and was the result of attachments to sexual desires.Next is attachment to wealth, recognition, etc.These are also ordinary people’s attachments.If we have no attachments, we can engage in spiritual practice by changing our minds.By turning around our stubborn mindset, we can engage in spiritual practice.Engaging in spiritual practice does not necessarily mean becoming a monastic.It is about cultivation our minds and refining our character.If we can all eliminate our attachments and change our ways to take good care of our minds, we can focus on maintaining our morals and refining our character.“Human nature is inherently good,” so we all have the potential to cultivate our minds and refine our character.And then we can take “action,” meaning we will engage in proper behavior.
If we act properly, we will do the things we are supposed to do.
If it is the right thing, just do it.Being able to do the right thing is to have wisdom.
So, this is a practice we can all engage in as long as we eliminate attachments.
Our attachments can really ruin our lives and reputations, destroy families and bring chaos to society.They also lead us to create strong collective karma by polluting the air and damaging the earth.These are all caused by sentient beings.Individual, tiny come together and become a great karmic force.This is what the Buddha cannot bear, so He comes to this world and hopes to teach and help people understand how they can really engage in spiritual practice to cultivate their minds and refine their character.
Cultivating the mind is having Dharma in the mind.Refining our character is focusing our actions on the Dharma.We all inherently have this ability to practice this in our daily living, but we still cannot achieve this state. Thus, the Buddha “extensively proclaims teachings” solely to guide all sentient beings to transcend all attachments.
All attachments refer to clinging.“Ordinary people cling to recognition, wealth and living necessities.”“They seek physical comfort and cling to desires and sensory pleasures.”
Recognition and wealth are what we constantly crave.We crave materials goods in our daily and when it comes to “living necessities,” we never feel like we have enough.
We seem to never have enough to use and enjoy.Because societies and industries are continuously developing, they constantly promote exchanging older products for newer ones.This is the mindset of ordinary people.As new products are introduced, people constantly exchange the old for the new.They cast off old things to stay on trend for “living necessities”.Indeed, this happens because we cannot control our minds.
As a result of the way we live, we can never collect all the recyclables.Why is that?Because people continuously throw away old things in exchange for new things. These things are not even old or broken; we exchange them while they are still fairly new. This is also a kind of desire or attachment in our daily living. So, we must engage in spiritual practice. So, people practice by listening to and understanding the Buddha-Dharma. Thus they know that cyclic existence and transmigration in the Five Realms are very taxing. Therefore, they focus on spiritual practice to reach the state of Nirvana, which is crossing into extinction. They think that by crossing into extinction, they will never return to this world to face suffering in this world.
The Buddha comes to teach us about cyclic existence in the Five Realms, heaven, human, hell, hungry ghost and animal. Among them, there is also the Asura realm, which is spread among the other five. If we consider it as an individual realm, then there are six realms. Whether there are five or six realms, they all help us understand our minds and our original nature. [Then we will try to] figure out how we can actually cleanse the mind, so we will not transmigrate in the Five Realms or Six Realms. Thus, we can return to our pure Buddha-nature.
According to the Jataka Sutra's stories of the Buddha's past lives, the Buddha sometimes went to the animal realm. He went there to transform sentient beings in that realm. Sometimes He even went to the hell realm, also to transform suffering sentient beings there. Not only did He go to the animal and hell realms, He also went to the hungry ghost realm. Actually, the heaven, human, hell, hungry ghost and animal realms are all the same; they are all in our nature. In our human nature, one ignorant thought will create the cause for us to be in the Five or Six Realms at this very moment. Therefore, we need to understand that entering Nirvana means returning to our pure, intrinsic nature, so our minds will not constantly be disturbed by challenges and interpersonal conflicts.
Because of this karmic affinity, the Buddha comes to this world so we can receive the Buddha-Dharma. His teachings have been passed down until now, 2000 years later, and we still have the karmic affinity to listen to it. After we hear the Buddha-Dharma, we become joyful, and we accept it. Then we begin to form aspirations and vows. We must diligently practice according to the Buddha's teachings.
Two Vehicle practitioners refer to Hearers and Solitary Realizers. They understand, “The impermanence of life brings suffering and so on... Then this leads us to create a lot of karma. Therefore, we must focus on our practice. We do that because we do not want to be human again. We want to cross into extinction forever”. Two Vehicle practitioners are only concerned with their own hardships. They wonder if they created bad karmic affinities with people in their families or society. Basically, they [worry] that they created bad causes and conditions with others in the past. Therefore, they feel very afflicted every day as they deal with people and matters. Thus, they engage in spiritual practice solely to awaken themselves and are not concerned about what happens to others. They only care about themselves and doing a good job in their spiritual cultivation so that they will not be reborn as human.
We must know “we cannot lack roots of goodness, blessings and virtues, causes and conditions, in order to cross into extinction. We must know that when we lack roots of goodness, we have no blessings and virtues. Without them, how can we have the causes and conditions to cross into extinction?
So, we must understand that when we cross into extinction, or enter Nirvana, thoughts will not arise nor cease in our minds. Our minds go through four states of existence: arising, abiding, changing and ceasing. This is how our minds work. A good thought may arise in our minds, so we want to do good deeds. We form great aspirations and vows, but when something in our external conditions. Tempts us even a little bit, our resolve and good intentions change. And after they change? After they change, they will cease.
Two Vehicle [Practitioners] cling to Nirvana. Bodhisattvas exercise compassion and wisdom and are impartial toward enemies and loved ones. They extensively gather all causes to realize the fruit of Bodhi and head toward attaining Buddhahood. [Clinging to Nirvana] is part of “all attachments.”
Therefore, as we engage in spiritual practice, we must have great roots of goodness and great blessings and virtues. The practice we want to cultivate is the Bodhisattva-path.“Bodhisattvas exercise compassion and wisdom and are impartial toward enemies and loved ones” This means they treat everyone equally “They extensively gather all causes to realize the fruit of Bodhi” Thus, the Bodhisattva-path heads toward attaining Buddhahood.This is their determination, but some people consider this an attachment. Actually, it is better to strengthen our faith, so we can walk on the correct path. But we also need to go one step further, which is to give unconditionally and with only gratitude in our minds.Thus, we can be a Bodhisattva, one who is without attachments and give unconditionally with no thought of reward. They just feel one thing, gratitude. If we can all practice this, we are walking the Bodhisattva-path. We may be Bodhisattvas who do many things to benefit ourselves and others.
However, we may still attachments to attaining the Buddha’s state to enter extinction attaining the Buddha’s state to enter extinction the Buddha comes and goes in the Saha World and is the founder of a religion in this world. Over 2000 years ago, He manifested the Eight Aspects of Attaining the Way. Through His lifetime in this world, He [demonstrated] the eight aspects.The last was entering Parinirvana.
The Eight Aspects are His manifestations and His demonstration to teach all of us. Indeed, the Buddha comes and goes in the Saha World. Every day we chant the epithets, “Guiding Teacher of Humans and Heavenly Beings Compassionate Father of the Four Forms of Birth”.
The founder of a religion of the Saha World is Sakyamuni Buddha. Thus, though He comes and goes in this world, He has always been focused on benefiting others. He “extensively proclaims teachings” and patiently explains to everyone how they can become awakened.
We must look at our lives and how more disasters are occurring In this world, the air has been polluted and the Earth has been damaged. Scientists keep discovering that in this universe, among the starts, the Earth has already reached a state of constant danger. Therefore, this is the time for us to awaken. We must always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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