⊙修行唯心體解，信受奉行如教，道源本在自心，悟則智慧湧泉。
⊙「一心以妙智，於恆河沙劫，咸皆共思量，不能知佛智。」《法華經方便品第二》
⊙一心以妙智：一心具十法界，謂之一心。是即佛智之不可思議，無以倫比也。
*************************************************
【證嚴上人開示】
修行唯心體解，信受奉行如教，道源本在自心，悟則智慧湧泉。
修行唯心體解
信受奉行如教
道源本在自心
悟則智慧湧泉
各位，我們修行，不就是為了要覺悟？覺悟佛他所體會到的道理。最近一直向大家談心，這念心，反觀自性，好好找出，我們內心這念真如本性。所以，唯有這念心來體解。若不用心去體會，真的是無法，去與覺悟的境界會合，所以我們要時時用心。
若要用心，當然要從「信受奉行如教」。每一部經，佛陀說法，最後就是信受奉行。佛所教法，我們必定要信，「信為道源功德母」，我們的內心能產生菩提覺道，必定要先有信心。就如有人為我們指路，你既然問路了，過來人為我們指導：「從這條路走過去，就是你要找的地點。」這樣我們應該相信。我們若不相信，又走往岔路去，想，我們不就是愈走愈遠，愈走愈迷呢？所以我們必定要相信，相信為我們指路的人，所以我們要信受奉行，如教修行。
所以，「道源本在自心」。真正我們所要求的道是在哪裡？應該就是在我們人人自己本來的心中。只是我們凡夫，將我們的心打亂掉了，一念無明，三細煩惱生，貪、瞋、癡，所以生起了很多煩惱，使我們本來已經有的自心覺道，我們已經模糊了，不知道在哪裡。所以我們現在就要再重新回歸本性。重新回歸本性，那就要有方法，所以我們要修行。
我們若有信受奉行，相信，也如教修行，我們就能回歸我們的道源，自心的本性。所以，「悟則智慧湧泉」，我們若能覺悟，智慧如湧泉一般。天地萬物，一切的人、事、物、道理，有什麼不能通呢？通通都能通。只是我們迷了，不自覺。所以我們就要用很多的心，用很多的時間，好好聽法，聞、思、修，聽了之後，好好思考，思考之後，是真理、是道路，我們要身體力行，所以叫做聞、思、修。
我們之前已經說過了，說起了「一心以妙智，於恆河沙劫，咸皆共思量，不能知佛智」。
一心以妙智
於恆河沙劫
咸皆共思量
不能知佛智
《法華經方便品第二》
我們要如何能瞭解佛的智慧呢？佛陀他的本懷智慧，原來就已經在內心，覺悟之後馬上向大家開示。但是，他從他的心境來說法，好像天，天上的人，根本就無法體會到。因為天，天界還是在六凡之內，所以要能瞭解到真如本性，那分的清淨透徹，還有差距，無法瞭解。
那時候的釋迦佛，這個心境要如何向，芸芸的眾生來開導他們呢？所以有一點沮喪。其中，就有一位梵天主，他感覺到佛陀所說的法，他的內心那麼清淨無染，好像一面大圓鏡，這個境界照耀出來。他就自己這樣想：很難得才能有一尊佛，成就在人間，應該就要隨喜來勸說。他就現身在那裡膜拜他，恭敬，隨喜勸說。
在這期間，十方諸佛也現前了，那就是過去諸佛，十方世界的諸佛，無量數，同樣現前在釋迦佛的周圍，同樣安慰釋迦文(註)。這在，經典裡，也有這樣一段的經文出現。
所以，這是佛陀初成佛之時，那個覺悟心境浩瀚無涯，在這宇宙間，他所要說的法其實是很深、很深，真實甚深！所以不可思，不可議。我們凡夫真正要體會，佛陀這個心境，無論這麼長的時間怎麼說，佛陀的心境浩瀚如宇宙，無涯、無邊際，這麼開闊的心。
我們只是聽到，說：「有，我有聽。」
到底那時候佛的感覺是如何？我也是一直說，佛陀那時候是這樣，你若要問我說：「師父，那個時候佛陀他覺悟之後，那個時候的心境，您一直在描述，到底是怎麼樣？」
我只能告訴大家說：「我也不知道！只是，若是說到這段經文，自己的心也會感到很開闊、很歡喜、很明朗、很亮、很明，這樣的感覺而已。」
不過，這個感覺，你若要再問我說：「師父，您是不是整天，都有這種的感覺？」
要告訴你們，沒有。也是同樣講完話之後，很多世間的擔憂，同樣也是會再回過頭來，聽到哪裡什麼事情，哪一個地方，需要談什麼事情，……很多。過去的，要如何將它好好建立起來；未來的，要如何再去規劃；現在的事情如何處理？這過去、未來、現在，同樣有雜念，很多雜念的擔憂。不是煩惱，是擔憂，還是會在內心。
所以，要能透徹瞭解諸佛，那個心靈境界，能夠一聞千悟，能夠如我們常常一句話說，「把握當下，恆持剎那」。雖然我能常告訴大家「把握當下，恆持剎那」，現在體會到、瞭解這念心，我們要永恆都在我們心靈的境界。雖然是這樣告訴大家，是否能夠恆持，恆持著那個剎那，這個境界的內心，常常都是大圓鏡智，那個圓、清淨那面鏡，常常都那麼明朗？實在很困難。
所以，無明一來，這心鏡就被它遮蓋住了。這就是我們凡夫苦，苦在無法保持著這念清淨、永恆，心鏡明朗，這就是我們要再努力。不是永遠都是這樣，常常(被)無明卡住，我們要培養；這無明是來自習氣，我們的習氣，若沿習著現實的環境，所以，不斷地人、事、物，這種的習氣常常都遮蓋我們的心。其實，我們的心靈本體，都是那麼的清淨，所以我們應該要努力，要如何改除習氣，人世間的煩惱減少、減少、再減少。所以才會在佛教中，常常說「放下了」，我們學如何放下，才能減少。
所以，修行唯有就是，我們從心去體解，用內心，我們的心，去體解這個道理，才有辦法。
所以，我們前面一直說，不論是一般的聲聞，多少人如舍利弗的智慧，大家結合起來的智慧集中，都無法瞭解佛的心境。哪怕比聲聞又再升一級的辟支佛、獨覺，他們這樣的智慧，如稻麻竹葦那麼多數，再集中起來共一心，同樣還是無法體會。
還有前面說過，新發意菩薩，這些菩薩開始知道，要接近佛的佛意，已經開始要接近，知道自覺、還要覺他，自救要救人，已經發菩薩心。但是，要將他們的心，又再結合起來，「一心以妙智」，這就是，新發意菩薩的心，「一心以妙智」，自覺、還要覺他；這樣「於恆河沙劫」，用很長很長的時間結合起來；「咸皆共思量」，全部結合起來一起來思量；「不能知佛智」，要能瞭解佛，那個心境、智慧，實在還是有一段的距離。
所以，我們要追求這念心。心，一心以妙智，一心具十法界，叫做一心。佛智之不可思議，無以倫比也。
一心以妙智：
一心具十法界
謂之一心
是即佛智之
不可思議
無以倫比也
這個一心就是「具十法界」。之前已經說過了，「十法界」大家還記得嗎？六凡、四聖。所以這六凡、四聖，就是在一念心。我們若相信，這念心能遍十法界，若如此，既然六凡，我們的心若照顧不好，那就是墜落於六凡之中。
這六凡，修十善行，生天堂；修五戒，在人間；假使惡念一生，那就是三途苦報，地獄、餓鬼、畜生；若我們內心的習氣沒有改除，那就是阿修羅。這叫做六凡。這全都是由不得自己，隨我們的因緣果報，這樣在輪轉。
所以佛陀來人間，為我們「開、示」，讓我們來「悟、入」。所以有四聖：聲聞、緣覺、菩薩、佛，這叫做「四聖」。這四聖，從聲聞、緣覺、菩薩，他們還是要從分段生死開始，一直進修到變易生死，都完全了脫，這樣才能真正與佛同等。
所以，這一心在我們人人現在，這十法界中，我們要如何去精進，如何能夠脫離六凡，進入四聖的階段，這是我們人人要努力的地方。
佛陀已經從不只是六凡，已經超脫，還在四聖中，是無上正等正覺。我們用我們還在六凡中，要去體會佛的境界，真的是不可思議。所以「佛智之不可思議，無以倫比」，要用什麼東西來給大家看呢？
前面的(經)文：「是法不可示。」很多的這個形相，這個法是這樣，只能用口說，無法用東西拿出來。總而言之，我們學佛，總是最重要就是要用心去體解，唯有心來體解，信受奉行，如教、如法，這樣步步向前前進。
其實，道源本具，在我們的內心，要去何處找呢？「佛在靈山莫遠求，靈山只在汝心頭，人人有座靈山塔，好向靈山塔下修。」這常常向大家提醒。「道源本在自心，悟則智慧湧泉」，我們若能覺悟，這個智慧如湧泉般，就沒有受什麼樣的環境，來障礙我們，我們就能一心，透徹瞭解佛的智慧。當然，這還離我們很遠，還是一句話，要用心精進。
【註】釋迦文佛，即釋迦牟尼佛。據大智度論卷三載，釋尊於過去世，曾為瓦師，名大光明。時有佛名釋迦文，其弟子舍利弗、目犍連、阿難等曾到瓦師屋舍住一宿。時瓦師布施草坐、燈明、石蜜漿等，供養佛及比丘僧。瓦師便發願言(大二五•八三中)：「我於當來老病死惱五惡之世作佛，如今佛名釋迦文，我佛弟子名字亦如今佛弟子。」
Explanations by Master Cheng-Yan
Subject: With Mindful Understanding, Wisdom Appears (用心體解 智慧湧泉)
Date: January. 16. 2014
“Spiritual practice can only be comprehended by the mind. Faithfully accept and practice the teachings. The source of the Path is inherently in our minds. Upon awakening, wisdom will gush forth.”
Everyone, don’t we engage in spiritual practice to reach an awakening? We want to awaken to the principles the Buddha realized. Recently, I have been talking about the mind. With our minds, we can reflect on our self-nature to find our intrinsic Buddha-nature. Only with the mind can we truly comprehend it. If we do not put our hearts into attaining realizations, we cannot truly achieve an awakened state. Therefore, we must always be mindful.
Of course, we must begin by “faithfully accepting and practicing teachings.” At the end of every sutra, after the Buddha finished teaching, everyone “faithfully accepted and practiced.” We must have faith in the Buddha’s teachings. “Faith is the source of the Way, mother of merits.” Before our minds can give rise to the enlightened Bodhi-path, we must first have faith. This is similar to asking for directions.
Once we ask, someone who has walked the path will direct us to the way that will take us to our destination. Similarly, we must have faith. If we do not have faith, we will end up on a side road. Then the farther we go, the more off-track we are, the more lost we become. So, we must have faith in the person who guides us. Therefore, we must “faithfully practice and accept the teachings.” “The source of the Path is inherently in our minds.” Where is the path we are truly seeking? It was originally in our minds. But we unenlightened beings have confused our minds.
With one ignorant thought, the Three Subtleties arose. Then greed, anger and ignorance gave rise to many afflictions, which caused the inherent path to awakening in our minds to become indistinct, so we do not know where it is.
Therefore, we must now return to our intrinsic nature. To return to our intrinsic nature, we need a method to do so. That is why we engage in spiritual practice. If we faithfully accept and practice teachings, we can return to the source of the Way, to our intrinsic nature. Then “upon awakening, wisdom will gush forth.” If we can awaken, wisdom will gush forth like a spring. Then everything in the world, all people, matters, objects or principles, will be clear to us. We will understand everything.
But now we are lost and not self-aware, so we need to really put our hearts into and spend a lot of time on listening, contemplating and practicing teachings.After we listen, we must really contemplate.If we [determine] that it is a true principle, a p then we must practice it.This is called listening, contemplating and practicing.
Earlier, we already discussed this verse.“Wholeheardly with wondrous wisdom, over kalpas a numerous as the Ganges’ sands, [they] contemplated it together, yet could not fathom the Buddha’s wisdom.”
How can we understand the Buddha’s wisdom?His wisdom is innate.It has always existed in His mind.After He attained enlightenment, He immediately revealed it to everyone.But when He gave teachings in that state of mind, it seemed like heavenly beings could not comprehend Him at all.This is because heaven is still among the Six Unenlightened Realms, so they are still a ways from the purity and clarity needed to realize the Buddha-nature.
At that time, Sakyamuni Buddha thought that if even heavenly beings could not understand Him, then how could He share this state of mind with all sentient beings to guide them?So, He felt a bit dismayed.Then among them there was a heavenly lord from Brahma Heaven who sensed that the Buddha’s mind was very pure and undefiled, like a great perfect mirror that illuminated external conditions.This heavenly lord thought to himself, “It is so rare for someone to attain Buddhahood in this world; I will gladly encourage Him.”
He appeared and paid obeisance before Him, gave respectful and joyful encouragement.At this moment, all Buddhas of the ten directions also appeared.
These countless Buddhas from all directions of the world manifested around Sakyamuni Buddha to console Him as well.In the sutras, In the sutras, there is also a passage about this.Therefore, when the Buddha first attained enlightenment, His enlightened state of mind was vast and endless.
The Dharma He taught in this universe was indeed very deep and extremely profound.
It cannot be thought of nor conceived.We unenlightened beings cannot truly realize the Buddha’s state of mind.We can spend a long time discussing how.His mind is as vast as the universe, endless and boundless.When we hear about a mind this broad, we can only say, “Yes, I’ve heard about it.”But what was the Buddha’s feeling at that time?
I also keep saying that at that time, the Buddha was feeling this way.If you ask me, “Master, how would you describe the Buddha’s state of mind after He had attained enlightenment?”I can only tell you, “I don’t know either.”Whenever I discuss this passage in the sutras, I also feel very open and joyous, very clear and radiant.
That is how I feel.But as for this feeling, if you were then to ask me, “Master, do you feel this way throughout the day?” I would have to tell you, “I do not”. After I finish discussing it, many worldly worries resurface. I hear things about some places, or that some place needs to discuss something. There is so much of this. We need to know how to build on the past and how to plan for the future, as well as how to deal with things right now. Whether we talk about past, present or future, we give rise to discursive thoughts and worries. These are worries, not afflictions, but they still appear in our minds.
So, we must thoroughly understand the spiritual state of all Buddhas. We can hear on teaching and realize 1000 things. We can, as I often say, “Seize the present and sustain it forever”. I often tell all of you, “Seize the present and sustain it forever”. Now that we have realized this mindset, we must forever remain in this spiritual state.
Although I tell you this, are we truly able to sustain the mindset of that moment, the state of great perfect mirror wisdom, which is always very pure, bright and clear? This is truly very difficult.
So, once ignorance arises, it covers this mirror in our minds. This is why we unenlightened beings suffer. We suffer because we cannot remain pure nor keep the mirror in our minds clear and bright. This is what we must work on. We cannot always be constantly hindered by ignorance. We must cultivate ourselves. Our ignorance comes from habitual tendencies. Our habitual tendencies follow us in our present circumstances.Therefore, the way we habitually react to people, matters and objects constantly obscures our minds.
Indeed, our minds were intrinsically pure, so we must strive to eliminate our habitual tendencies to constantly reduce the afflictions of this world. So, in Buddhism we always say, “Let it go”. We learn how to let go, so we can reduce [our afflictions]. Therefore, the only method of spiritual practice is to use our minds to experience and understand these principles. That is the only way.
As I have been constantly saying, whether we gather ordinary Hearers or those with the wisdom of Sariputra, even if their collective wisdom was pooled, they still would not be able to understand the Buddha's state of mind. Even if those who are wiser than Hearers, such as Pratyekabuddhas, the Solitary Realizers, even if the wisdom of as many people as there are stalks of rice, wheat, bamboo and reeds, were pooled together and focused, it would still be impossible to realize.
Earlier, I spoke of newly-inspired Bodhisattvas. These Bodhisattvas now know that they must draw near to the Buddha's mind. As they draw near to Him, they know to awaken themselves and others, to save themselves and others. They have formed Bodhisattva-aspirations, [but comprehension was not possible] even if their minds were combined “wholeheartedly with wondrous wisdom”. These are hearts of newly-inspired Bodhisattvas. They “wholeheartedly with wondrous wisdom awakened themselves and others. “Over kalpas as numerous as the Ganges' sands,” over such a long period of time, “[they] contemplated it together, yet, could not fathom the Buddha's wisdom”. To understand the Buddha's state of mind and wisdom, they still have quite a ways to go. So, we must seek that mindset.
This term wholeheartedly” is about one mind. The mind is replete with the Ten Dharma-realms. [It contains]Buddha-wisdom and is inconceivable and incomparable.
Each of our minds is “replete with the Ten Dharma-realms. Previously, I have discussed this. So you all remember the Ten Dharma-realms? The Six Unenlightened and Four Noble Realms all exist in our minds. If we have faith, our minds can pervade the Ten Dharma-realms. Therefore, if we do not take care of our minds, we will fall into the Six Unenlightened Realms. There, if we practice the Ten Good Deeds, we ascend to heaven realms and if we uphold the Five Precepts, we remain in the human realm. If an evil thought arise, we face painful retributions in the Three Evil Realms: hell, hungry ghost and animal. If we do not change our habitual tendencies, we will be in the asura realm. These are the Six Unenlightened Realms.
We cannot control where we end up; our karmic retribution determines how we cycle through the Six Realms. The Buddha came to this world to “open and reveal” [the Dharma] for us, to help us acieve understanding, step by step, and “realize and enter” it. There are Four Noble Realms, Hearers, Pratyebuddhas, Bodhisattvas, and Buddhas. Hearers, Pratyebuddhas and Bodhisattvas start by [eliminating] fragmentary samsara and continue practicing until they [eliminate] transformational samsara and achieve complete transcendence. The they will truly be the same as Buddhas.
So right now, our minds are in the Ten Dharma-realms. We need to be diligent, so we can transcended the Six Unenlightened Realms and enter the stage of the Fur Noble Realms. This is what we must strive for. Not only has the Buddha already transcended the Six Unenlightened Realms, among the Four Noble Realms He has supreme, perfect, universal enlightenment.
When we try to use our unenlightened minds to realize the state of Buddhahood, we find it inconceivable. So, “Buddha-wisdom is inconceivable and incomparable.” How can it be revealed to all of you? Earlier the sutra text said, “the Dharma cannot be demonstrated.” We can only try to describe the appearance of the Dharma; there is no object we can out to show.
In short, when we learn the Buddha’s way, it is very important to put our hearts into realizing [the Dharma]. Only by doing so can we faithfully accept and practice the teachings and diligently make progress. Indeed, the source of the Path is inherently in our minds. Where do we go to find it? “There is no need to seek the Buddha on Vulture Peak; Vulture Peak is in our own minds. We each have a pagoda on our Vulture Peak, so we can practice at the foot of that pagoda.”
I often remind you that “The source of the Path is inherently in our minds. Upon awakening, wisdom will gush forth.” If we can become awakened, wisdom will gush forth like a spring, and we will never be obstructed by anything. Then we can wholeheartedly try to thoroughly understand the Buddha’s wisdom. Of course, we are still far away from it. As I always say, we must be mindful and diligent.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「一心以妙智，於恆河沙劫，咸皆共思量，不能知佛智。」《法華經方便品第二》
⊙一心以妙智：一心具十法界，謂之一心。是即佛智之不可思議，無以倫比也。
*************************************************
【證嚴上人開示】
修行唯心體解，信受奉行如教，道源本在自心，悟則智慧湧泉。
修行唯心體解
信受奉行如教
道源本在自心
悟則智慧湧泉
各位，我們修行，不就是為了要覺悟？覺悟佛他所體會到的道理。最近一直向大家談心，這念心，反觀自性，好好找出，我們內心這念真如本性。所以，唯有這念心來體解。若不用心去體會，真的是無法，去與覺悟的境界會合，所以我們要時時用心。
若要用心，當然要從「信受奉行如教」。每一部經，佛陀說法，最後就是信受奉行。佛所教法，我們必定要信，「信為道源功德母」，我們的內心能產生菩提覺道，必定要先有信心。就如有人為我們指路，你既然問路了，過來人為我們指導：「從這條路走過去，就是你要找的地點。」這樣我們應該相信。我們若不相信，又走往岔路去，想，我們不就是愈走愈遠，愈走愈迷呢？所以我們必定要相信，相信為我們指路的人，所以我們要信受奉行，如教修行。
所以，「道源本在自心」。真正我們所要求的道是在哪裡？應該就是在我們人人自己本來的心中。只是我們凡夫，將我們的心打亂掉了，一念無明，三細煩惱生，貪、瞋、癡，所以生起了很多煩惱，使我們本來已經有的自心覺道，我們已經模糊了，不知道在哪裡。所以我們現在就要再重新回歸本性。重新回歸本性，那就要有方法，所以我們要修行。
我們若有信受奉行，相信，也如教修行，我們就能回歸我們的道源，自心的本性。所以，「悟則智慧湧泉」，我們若能覺悟，智慧如湧泉一般。天地萬物，一切的人、事、物、道理，有什麼不能通呢？通通都能通。只是我們迷了，不自覺。所以我們就要用很多的心，用很多的時間，好好聽法，聞、思、修，聽了之後，好好思考，思考之後，是真理、是道路，我們要身體力行，所以叫做聞、思、修。
我們之前已經說過了，說起了「一心以妙智，於恆河沙劫，咸皆共思量，不能知佛智」。
一心以妙智
於恆河沙劫
咸皆共思量
不能知佛智
《法華經方便品第二》
我們要如何能瞭解佛的智慧呢？佛陀他的本懷智慧，原來就已經在內心，覺悟之後馬上向大家開示。但是，他從他的心境來說法，好像天，天上的人，根本就無法體會到。因為天，天界還是在六凡之內，所以要能瞭解到真如本性，那分的清淨透徹，還有差距，無法瞭解。
那時候的釋迦佛，這個心境要如何向，芸芸的眾生來開導他們呢？所以有一點沮喪。其中，就有一位梵天主，他感覺到佛陀所說的法，他的內心那麼清淨無染，好像一面大圓鏡，這個境界照耀出來。他就自己這樣想：很難得才能有一尊佛，成就在人間，應該就要隨喜來勸說。他就現身在那裡膜拜他，恭敬，隨喜勸說。
在這期間，十方諸佛也現前了，那就是過去諸佛，十方世界的諸佛，無量數，同樣現前在釋迦佛的周圍，同樣安慰釋迦文(註)。這在，經典裡，也有這樣一段的經文出現。
所以，這是佛陀初成佛之時，那個覺悟心境浩瀚無涯，在這宇宙間，他所要說的法其實是很深、很深，真實甚深！所以不可思，不可議。我們凡夫真正要體會，佛陀這個心境，無論這麼長的時間怎麼說，佛陀的心境浩瀚如宇宙，無涯、無邊際，這麼開闊的心。
我們只是聽到，說：「有，我有聽。」
到底那時候佛的感覺是如何？我也是一直說，佛陀那時候是這樣，你若要問我說：「師父，那個時候佛陀他覺悟之後，那個時候的心境，您一直在描述，到底是怎麼樣？」
我只能告訴大家說：「我也不知道！只是，若是說到這段經文，自己的心也會感到很開闊、很歡喜、很明朗、很亮、很明，這樣的感覺而已。」
不過，這個感覺，你若要再問我說：「師父，您是不是整天，都有這種的感覺？」
要告訴你們，沒有。也是同樣講完話之後，很多世間的擔憂，同樣也是會再回過頭來，聽到哪裡什麼事情，哪一個地方，需要談什麼事情，……很多。過去的，要如何將它好好建立起來；未來的，要如何再去規劃；現在的事情如何處理？這過去、未來、現在，同樣有雜念，很多雜念的擔憂。不是煩惱，是擔憂，還是會在內心。
所以，要能透徹瞭解諸佛，那個心靈境界，能夠一聞千悟，能夠如我們常常一句話說，「把握當下，恆持剎那」。雖然我能常告訴大家「把握當下，恆持剎那」，現在體會到、瞭解這念心，我們要永恆都在我們心靈的境界。雖然是這樣告訴大家，是否能夠恆持，恆持著那個剎那，這個境界的內心，常常都是大圓鏡智，那個圓、清淨那面鏡，常常都那麼明朗？實在很困難。
所以，無明一來，這心鏡就被它遮蓋住了。這就是我們凡夫苦，苦在無法保持著這念清淨、永恆，心鏡明朗，這就是我們要再努力。不是永遠都是這樣，常常(被)無明卡住，我們要培養；這無明是來自習氣，我們的習氣，若沿習著現實的環境，所以，不斷地人、事、物，這種的習氣常常都遮蓋我們的心。其實，我們的心靈本體，都是那麼的清淨，所以我們應該要努力，要如何改除習氣，人世間的煩惱減少、減少、再減少。所以才會在佛教中，常常說「放下了」，我們學如何放下，才能減少。
所以，修行唯有就是，我們從心去體解，用內心，我們的心，去體解這個道理，才有辦法。
所以，我們前面一直說，不論是一般的聲聞，多少人如舍利弗的智慧，大家結合起來的智慧集中，都無法瞭解佛的心境。哪怕比聲聞又再升一級的辟支佛、獨覺，他們這樣的智慧，如稻麻竹葦那麼多數，再集中起來共一心，同樣還是無法體會。
還有前面說過，新發意菩薩，這些菩薩開始知道，要接近佛的佛意，已經開始要接近，知道自覺、還要覺他，自救要救人，已經發菩薩心。但是，要將他們的心，又再結合起來，「一心以妙智」，這就是，新發意菩薩的心，「一心以妙智」，自覺、還要覺他；這樣「於恆河沙劫」，用很長很長的時間結合起來；「咸皆共思量」，全部結合起來一起來思量；「不能知佛智」，要能瞭解佛，那個心境、智慧，實在還是有一段的距離。
所以，我們要追求這念心。心，一心以妙智，一心具十法界，叫做一心。佛智之不可思議，無以倫比也。
一心以妙智：
一心具十法界
謂之一心
是即佛智之
不可思議
無以倫比也
這個一心就是「具十法界」。之前已經說過了，「十法界」大家還記得嗎？六凡、四聖。所以這六凡、四聖，就是在一念心。我們若相信，這念心能遍十法界，若如此，既然六凡，我們的心若照顧不好，那就是墜落於六凡之中。
這六凡，修十善行，生天堂；修五戒，在人間；假使惡念一生，那就是三途苦報，地獄、餓鬼、畜生；若我們內心的習氣沒有改除，那就是阿修羅。這叫做六凡。這全都是由不得自己，隨我們的因緣果報，這樣在輪轉。
所以佛陀來人間，為我們「開、示」，讓我們來「悟、入」。所以有四聖：聲聞、緣覺、菩薩、佛，這叫做「四聖」。這四聖，從聲聞、緣覺、菩薩，他們還是要從分段生死開始，一直進修到變易生死，都完全了脫，這樣才能真正與佛同等。
所以，這一心在我們人人現在，這十法界中，我們要如何去精進，如何能夠脫離六凡，進入四聖的階段，這是我們人人要努力的地方。
佛陀已經從不只是六凡，已經超脫，還在四聖中，是無上正等正覺。我們用我們還在六凡中，要去體會佛的境界，真的是不可思議。所以「佛智之不可思議，無以倫比」，要用什麼東西來給大家看呢？
前面的(經)文：「是法不可示。」很多的這個形相，這個法是這樣，只能用口說，無法用東西拿出來。總而言之，我們學佛，總是最重要就是要用心去體解，唯有心來體解，信受奉行，如教、如法，這樣步步向前前進。
其實，道源本具，在我們的內心，要去何處找呢？「佛在靈山莫遠求，靈山只在汝心頭，人人有座靈山塔，好向靈山塔下修。」這常常向大家提醒。「道源本在自心，悟則智慧湧泉」，我們若能覺悟，這個智慧如湧泉般，就沒有受什麼樣的環境，來障礙我們，我們就能一心，透徹瞭解佛的智慧。當然，這還離我們很遠，還是一句話，要用心精進。
【註】釋迦文佛，即釋迦牟尼佛。據大智度論卷三載，釋尊於過去世，曾為瓦師，名大光明。時有佛名釋迦文，其弟子舍利弗、目犍連、阿難等曾到瓦師屋舍住一宿。時瓦師布施草坐、燈明、石蜜漿等，供養佛及比丘僧。瓦師便發願言(大二五•八三中)：「我於當來老病死惱五惡之世作佛，如今佛名釋迦文，我佛弟子名字亦如今佛弟子。」
Explanations by Master Cheng-Yan
Subject: With Mindful Understanding, Wisdom Appears (用心體解 智慧湧泉)
Date: January. 16. 2014
“Spiritual practice can only be comprehended by the mind. Faithfully accept and practice the teachings. The source of the Path is inherently in our minds. Upon awakening, wisdom will gush forth.”
Everyone, don’t we engage in spiritual practice to reach an awakening? We want to awaken to the principles the Buddha realized. Recently, I have been talking about the mind. With our minds, we can reflect on our self-nature to find our intrinsic Buddha-nature. Only with the mind can we truly comprehend it. If we do not put our hearts into attaining realizations, we cannot truly achieve an awakened state. Therefore, we must always be mindful.
Of course, we must begin by “faithfully accepting and practicing teachings.” At the end of every sutra, after the Buddha finished teaching, everyone “faithfully accepted and practiced.” We must have faith in the Buddha’s teachings. “Faith is the source of the Way, mother of merits.” Before our minds can give rise to the enlightened Bodhi-path, we must first have faith. This is similar to asking for directions.
Once we ask, someone who has walked the path will direct us to the way that will take us to our destination. Similarly, we must have faith. If we do not have faith, we will end up on a side road. Then the farther we go, the more off-track we are, the more lost we become. So, we must have faith in the person who guides us. Therefore, we must “faithfully practice and accept the teachings.” “The source of the Path is inherently in our minds.” Where is the path we are truly seeking? It was originally in our minds. But we unenlightened beings have confused our minds.
With one ignorant thought, the Three Subtleties arose. Then greed, anger and ignorance gave rise to many afflictions, which caused the inherent path to awakening in our minds to become indistinct, so we do not know where it is.
Therefore, we must now return to our intrinsic nature. To return to our intrinsic nature, we need a method to do so. That is why we engage in spiritual practice. If we faithfully accept and practice teachings, we can return to the source of the Way, to our intrinsic nature. Then “upon awakening, wisdom will gush forth.” If we can awaken, wisdom will gush forth like a spring. Then everything in the world, all people, matters, objects or principles, will be clear to us. We will understand everything.
But now we are lost and not self-aware, so we need to really put our hearts into and spend a lot of time on listening, contemplating and practicing teachings.After we listen, we must really contemplate.If we [determine] that it is a true principle, a p then we must practice it.This is called listening, contemplating and practicing.
Earlier, we already discussed this verse.“Wholeheardly with wondrous wisdom, over kalpas a numerous as the Ganges’ sands, [they] contemplated it together, yet could not fathom the Buddha’s wisdom.”
How can we understand the Buddha’s wisdom?His wisdom is innate.It has always existed in His mind.After He attained enlightenment, He immediately revealed it to everyone.But when He gave teachings in that state of mind, it seemed like heavenly beings could not comprehend Him at all.This is because heaven is still among the Six Unenlightened Realms, so they are still a ways from the purity and clarity needed to realize the Buddha-nature.
At that time, Sakyamuni Buddha thought that if even heavenly beings could not understand Him, then how could He share this state of mind with all sentient beings to guide them?So, He felt a bit dismayed.Then among them there was a heavenly lord from Brahma Heaven who sensed that the Buddha’s mind was very pure and undefiled, like a great perfect mirror that illuminated external conditions.This heavenly lord thought to himself, “It is so rare for someone to attain Buddhahood in this world; I will gladly encourage Him.”
He appeared and paid obeisance before Him, gave respectful and joyful encouragement.At this moment, all Buddhas of the ten directions also appeared.
These countless Buddhas from all directions of the world manifested around Sakyamuni Buddha to console Him as well.In the sutras, In the sutras, there is also a passage about this.Therefore, when the Buddha first attained enlightenment, His enlightened state of mind was vast and endless.
The Dharma He taught in this universe was indeed very deep and extremely profound.
It cannot be thought of nor conceived.We unenlightened beings cannot truly realize the Buddha’s state of mind.We can spend a long time discussing how.His mind is as vast as the universe, endless and boundless.When we hear about a mind this broad, we can only say, “Yes, I’ve heard about it.”But what was the Buddha’s feeling at that time?
I also keep saying that at that time, the Buddha was feeling this way.If you ask me, “Master, how would you describe the Buddha’s state of mind after He had attained enlightenment?”I can only tell you, “I don’t know either.”Whenever I discuss this passage in the sutras, I also feel very open and joyous, very clear and radiant.
That is how I feel.But as for this feeling, if you were then to ask me, “Master, do you feel this way throughout the day?” I would have to tell you, “I do not”. After I finish discussing it, many worldly worries resurface. I hear things about some places, or that some place needs to discuss something. There is so much of this. We need to know how to build on the past and how to plan for the future, as well as how to deal with things right now. Whether we talk about past, present or future, we give rise to discursive thoughts and worries. These are worries, not afflictions, but they still appear in our minds.
So, we must thoroughly understand the spiritual state of all Buddhas. We can hear on teaching and realize 1000 things. We can, as I often say, “Seize the present and sustain it forever”. I often tell all of you, “Seize the present and sustain it forever”. Now that we have realized this mindset, we must forever remain in this spiritual state.
Although I tell you this, are we truly able to sustain the mindset of that moment, the state of great perfect mirror wisdom, which is always very pure, bright and clear? This is truly very difficult.
So, once ignorance arises, it covers this mirror in our minds. This is why we unenlightened beings suffer. We suffer because we cannot remain pure nor keep the mirror in our minds clear and bright. This is what we must work on. We cannot always be constantly hindered by ignorance. We must cultivate ourselves. Our ignorance comes from habitual tendencies. Our habitual tendencies follow us in our present circumstances.Therefore, the way we habitually react to people, matters and objects constantly obscures our minds.
Indeed, our minds were intrinsically pure, so we must strive to eliminate our habitual tendencies to constantly reduce the afflictions of this world. So, in Buddhism we always say, “Let it go”. We learn how to let go, so we can reduce [our afflictions]. Therefore, the only method of spiritual practice is to use our minds to experience and understand these principles. That is the only way.
As I have been constantly saying, whether we gather ordinary Hearers or those with the wisdom of Sariputra, even if their collective wisdom was pooled, they still would not be able to understand the Buddha's state of mind. Even if those who are wiser than Hearers, such as Pratyekabuddhas, the Solitary Realizers, even if the wisdom of as many people as there are stalks of rice, wheat, bamboo and reeds, were pooled together and focused, it would still be impossible to realize.
Earlier, I spoke of newly-inspired Bodhisattvas. These Bodhisattvas now know that they must draw near to the Buddha's mind. As they draw near to Him, they know to awaken themselves and others, to save themselves and others. They have formed Bodhisattva-aspirations, [but comprehension was not possible] even if their minds were combined “wholeheartedly with wondrous wisdom”. These are hearts of newly-inspired Bodhisattvas. They “wholeheartedly with wondrous wisdom awakened themselves and others. “Over kalpas as numerous as the Ganges' sands,” over such a long period of time, “[they] contemplated it together, yet, could not fathom the Buddha's wisdom”. To understand the Buddha's state of mind and wisdom, they still have quite a ways to go. So, we must seek that mindset.
This term wholeheartedly” is about one mind. The mind is replete with the Ten Dharma-realms. [It contains]Buddha-wisdom and is inconceivable and incomparable.
Each of our minds is “replete with the Ten Dharma-realms. Previously, I have discussed this. So you all remember the Ten Dharma-realms? The Six Unenlightened and Four Noble Realms all exist in our minds. If we have faith, our minds can pervade the Ten Dharma-realms. Therefore, if we do not take care of our minds, we will fall into the Six Unenlightened Realms. There, if we practice the Ten Good Deeds, we ascend to heaven realms and if we uphold the Five Precepts, we remain in the human realm. If an evil thought arise, we face painful retributions in the Three Evil Realms: hell, hungry ghost and animal. If we do not change our habitual tendencies, we will be in the asura realm. These are the Six Unenlightened Realms.
We cannot control where we end up; our karmic retribution determines how we cycle through the Six Realms. The Buddha came to this world to “open and reveal” [the Dharma] for us, to help us acieve understanding, step by step, and “realize and enter” it. There are Four Noble Realms, Hearers, Pratyebuddhas, Bodhisattvas, and Buddhas. Hearers, Pratyebuddhas and Bodhisattvas start by [eliminating] fragmentary samsara and continue practicing until they [eliminate] transformational samsara and achieve complete transcendence. The they will truly be the same as Buddhas.
So right now, our minds are in the Ten Dharma-realms. We need to be diligent, so we can transcended the Six Unenlightened Realms and enter the stage of the Fur Noble Realms. This is what we must strive for. Not only has the Buddha already transcended the Six Unenlightened Realms, among the Four Noble Realms He has supreme, perfect, universal enlightenment.
When we try to use our unenlightened minds to realize the state of Buddhahood, we find it inconceivable. So, “Buddha-wisdom is inconceivable and incomparable.” How can it be revealed to all of you? Earlier the sutra text said, “the Dharma cannot be demonstrated.” We can only try to describe the appearance of the Dharma; there is no object we can out to show.
In short, when we learn the Buddha’s way, it is very important to put our hearts into realizing [the Dharma]. Only by doing so can we faithfully accept and practice the teachings and diligently make progress. Indeed, the source of the Path is inherently in our minds. Where do we go to find it? “There is no need to seek the Buddha on Vulture Peak; Vulture Peak is in our own minds. We each have a pagoda on our Vulture Peak, so we can practice at the foot of that pagoda.”
I often remind you that “The source of the Path is inherently in our minds. Upon awakening, wisdom will gush forth.” If we can become awakened, wisdom will gush forth like a spring, and we will never be obstructed by anything. Then we can wholeheartedly try to thoroughly understand the Buddha’s wisdom. Of course, we are still far away from it. As I always say, we must be mindful and diligent.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment