⊙一切皆依法為師，親近於法依止住，宜當憶念佛所教，親近精勤無上法。
⊙「不退諸菩薩，其數如恆沙，一心共思求，亦復不能知。」《法華經方便品第二》
⊙不退諸菩薩：十地進修菩薩，亦難測知佛智，如證十地不退等，仍存少分有漏未盡故，亦復不能知。
⊙菩薩十地：歡喜地、離垢地、發光地、焰慧地、難勝地、現前地、遠行地、不動地、善慧地、法雲地。
⊙登十地菩薩，尚帶少分有漏思惑。
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【證嚴上人開示】
一切皆依法為師，親近於法依止住，宜當憶念佛所教，親近精勤無上法。
一切皆依法為師
親近於法依止住
宜當憶念佛所教
親近精勤無上法
這告訴我們人人，要依止著法為師。我們日常的生活，大自然的法則，我們也是一樣要依止法為師。大自然的法則也是法，無論是颳大風、下大雨，或者是嚴寒的氣候，我們要抱著感恩心，這是大自然的法則。無論是什麼風，總是我們要用感恩心，過了之後平安，感恩！
聽到雨聲，我們也要感恩。因為雨是水，那就是大乾坤、小乾坤，生命的源頭，那就是大生命。大乾坤，天地之間，這山河大地，如果沒有水分要怎麼辦？所以我們若聽到雨聲，我們就要感恩，雨水來潤澤群生。這也是順著這個法則，起了感恩心。
或者是有太陽來的時候，雖然太陽它照亮了大地，卻是若在夏天，熱，但是，我們也要感恩。太陽能夠供應給山河大地萬物，那個陽光，甚至還能消毒，讓我們的大宇宙、小乾坤，都能夠生物健康，所以我們也是要感恩。
每一天，無論是四大，任何一大，我們都要用感恩，大自然的法則為師。能讓我們安穩住，感恩大地，所以，等等這全都是，「依法為師」，大自然的境界就是在教育我們。
從清早一直到夜晚，我們每一天都要自我警惕，時間就是這樣過，無常，時間分秒不定住。無法常住著，每一秒都是這樣在流逝過去，所以讓我們能夠提高警覺，把握時間，我們要親近於法，讓我們的慧命增長。這就是我們所要「依止住」，就是心住於法，才能慧命依佛慧，依法來成長我們的慧命。所以我們的慧命要住於法，所以「親近於法依止住」。
「宜當憶念佛所教」，我們應該要憶念，憶念就是，我們的心，心心念念，「憶」就是要常常記憶住。不要法聽完之後，過去了，忘記了，不是這樣。我們法，聽了法要入心，要常常將它記憶住。其他的事情，人我是非淡忘掉，法就要謹記、憶念，要很謹慎，要記住，要好好在我們的內心，念念不忘佛所教的法。
這輩子在人間，能夠接近佛法，讓我們瞭解「即身即佛」。我們這輩子、這個身體，內心已經本具佛性，我們自己要好好這麼親近，自性三寶在我們的身、心、生活中，所以我們要勤精進，我們要很精勤，如此就是無上法。
所以我們日常生活中，要依法為師，無論在什麼樣的環境中，真正我們要時時用最虔誠的心，來思考天地萬物，含有那個含藏著的法，隱藏的法。我們若能透徹瞭解，外瞭解、內心瞭解，若如此，就如佛陀覺悟之後，宇宙萬法，那個真理都能收合於他的心。其實我們也是一樣，多用心，天地宇宙萬物的理，也能收回於我們的心。
所以，前面我們都一直說過了，佛陀一直向我們大家警惕，也鼓勵我們，大家還是要精進，哪怕智慧就如舍利弗、辟支佛、如菩薩，這樣集中過來的智慧，要再瞭解佛，還是知少分而已，連少分可能也還未接近。這就是在鼓勵我們，就如舍利弗都還沒有辦法了，如辟支佛，如新發意菩薩，不要這樣就退道心。要知道本具佛性，人人本具，我們一定要相信自己，自己一定能夠接近，與佛同等的那個覺悟的佛性，所以不要放棄。這也是在鼓勵我們。
所以，接著這段(經)文說：「不退諸菩薩，其數如恆沙，一心共思求，亦復不能知。」
不退諸菩薩
其數如恆沙
一心共思求
亦復不能知
《法華經方便品第二》
前面說「不退諸菩薩」，數量很多，大家共聚一心來思考，來追求佛的知、見，還是無法知道。何謂「不退菩薩」？不退菩薩，那就是到十地。菩薩有十地，十地進修菩薩，還無法瞭解佛的智慧。
不退諸菩薩：
十地進修菩薩
亦難測知佛智
如證十地不退等
仍存少分
有漏未盡故
亦復不能知
就是說從初地，一直到十地不退等等，這些菩薩，因為還存有一點點，少分有漏未盡，還有一點點尚未很透徹。
菩薩十地：
歡喜地、離垢地
發光地、焰慧地
難勝地、現前地
遠行地、不動地
善慧地、法雲地
「十地」，第一地叫做「歡喜地」。我們要發心、立願，我們聽聞佛法之後，從內心起了歡喜心，內心歡喜才能發心。我們要藉福修福，要再與人人結好緣、種好因。所以，這輩子要趕緊瞭解，因、緣、果、報，這個法能夠讓我們在四聖六凡，能夠讓自身謹慎，守好這念心，不要再墮落六凡，我們應該向四聖看齊。
接下來，就是「離垢地」。離垢。凡夫就是反反覆覆，「發心容易，恆心難」。凡夫就是一念無明，煩惱覆蔽於我們的心，所以因為這個煩惱的習氣，讓我們一歡喜，知道要做善事，把握善的因緣，但是容易發心起來，卻是容易(被)外面的境界又搖動了道心，菩薩道就沒有再向前前進。這就是心還有垢穢，還有這種煩惱。
離垢地，就是我們要常常警惕，我們在做好事時，甘願付出，外面的人、事、物、是非等等，我們自己要常常提高警覺，不要受到人我是非擾亂了我們行菩薩道。隔離了人我是非，所以叫做「離垢地」。
第三，就是「發光地」。我們無明遮蓋了我們的心，只要我們將這個無明隔離掉，心清淨，自然就智慧能夠啟發起來，這叫做「發光地」。從外面的境界，迴光返照於我們自己。所以我們要依法為師，外面的境界無論是有為、無為，無為就是天然的境界，有為是人與人所造作的境界，無論是有為法、無為法，來到我們這個地方，我們能夠將它隔離掉，自然我們的智慧、慧命就不斷成長。
真正的，人我是非分得很清楚，道心堅固，我們能夠分別是非，這叫做「發光地」。心地沒有黑暗掉，沒有受無明影響到我們，所以叫做「發光地」。
再來，叫做「焰慧地」。除了發光以外，它又再更光明。發現前面的道路，我們能夠向前前進，原來這條道路是這麼康莊，原來發菩薩心是這麼多人能夠同時響應。我們能夠更無量無數的好事，或者是真正的善法，向前直前，身心光明，這叫做「焰慧地」。就是這個光明不只是自照，還能照人；我們自己的內心很清楚，我們還能開導別人，就如燈光，向內自照，還能向外照耀，這叫做「焰慧地」。
「難勝地」，那就是難行能行。要當菩薩沒那麼容易，我們要克服很多的困難，所以使命必達。外面有什麼樣的困難，惡劣的境界，我們用堅定的心與它拉拔，用多一點力就拉贏了，所以這叫做「難勝地」。克服困難，我們已經是勝利了，這就是修行，還是一樣要有這樣的心。
《四十二章經》云，修行就如穿戰甲，要上戰場般，我們的心念與那個魔念、邪思，我們要常常如在作戰一般。所以佛陀要成佛之前，他就要克服魔軍，降伏魔軍，也是同樣的意思。所以「難勝地」，就是克服一切的困難，難行能行。
接下來，第六就是「現前地」。我們若克服過後，困難的過去，就是平坦的道路了。再來叫做「遠行地」。這個路若是平坦，我們就要加緊腳步向前走，方向對準，我們就要勤精進，在走路的過程中，不受周圍的風光，將我們誘引。所以不能懈怠，心要不動，向前前進，道心不動搖。再困難，還是同樣要克服，不受搖動。
再來，第九就是「善慧地」了。福與慧要雙修。善就是福，為善要殷勤，就是造福人群。慧，就是智慧，所以菩薩要到達了福慧兩具，所以叫做「善慧地」。
再來就是「法雲地」。「法雲地」就是已經到達了，周圍境界無礙。有時候，走在雲中，並沒有障礙，不過剛才說過，登十地的菩薩，還帶有一點少分的無明，因為還有一點點，那就是如雲遮住時，雖然你走近是沒有障礙，但是看過去，還是無法看到前面，雲後面的天，到底是什麼顏色；是藍色？或是灰色的？或者是……等等。所以，少分，就是還有一點點，所以叫做「登十地菩薩，尚帶少分有漏思惑」。
登十地菩薩
尚帶少分有漏思惑
還有一點點有漏的思惑。我們有見思惑，(菩薩)一切都已經克服了，只是還有一點點，在觀念中等等的思考，他還有一點點未透徹。所以，這就是不退菩薩，其數如恆沙，是很多，這樣「一心共思求，亦復不能知」，意思就是還有一點點尚未透徹。
所以說起來，在這「四聖」菩薩地中，要到佛的境界，還是有一點點的思惑。所以我們要好好用心、發心，「菩薩十地」也要好好來思考。既然是發心了，我們要向前前進，克服了種種的困難，現前的菩提大道，我們能夠安心向前走，心不要受境界搖動，這樣福慧雙修。這個境界，雖然要到「法雲地」，還有一點點雲霧在，但是我們就知道已經慢慢接近了。所以，人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Wear the Armor of Diligence (擐甲精進 依法為師)
Date: January.17. 2014
“Rely on the Dharma as a teacher in everything. Draw near and abide in the Dharma. Remember to be mindful of the Buddha’s teachings. Draw near and diligently practice unsurpassed Dharma.”
This tells us that we must rely on the Dharma as our teacher. In our daily living, [as we face] the laws of nature, we must rely on the Dharma as our teacher. The laws of nature are also Dharma. Whether there is heavy wind or rain, or intensely cold weather, we must be grateful. These are the laws of nature. No matter how much wind there is, we must always be grateful. After it passes and we are safe, we feel grateful. When we hear the rain, we must also feel grateful because rain is water, which, for the world around us and for our bodies, is the source of life. What would happen to the world, to the mountains, rivers and land, if there was no water?
So, when we hear the rain, we must be grateful to rainwater for nourishing sentient beings. When things happen according to natural laws, we must give rise to a sense of gratitude. Think about when the sun is out. The sun illuminates everything and in the summertime it can be very hot. Even so, we should still be grateful to the sunlight it provides to all things in the world. The sun [light] can even disinfect things so that all living things in the universe can be healthy. So, we must also be grateful for this. Every day, we need to be grateful for each of the four elements. The law of nature is our teacher and helps us live in safety and with gratitude. All this is encompassed in “relying on the Dharma as a teacher.” Phenomena in nature are constantly teaching us. From morning until nighttime we must be self-aware every day. Time just keeps passing; it is impermanent and never stops. We cannot capture any moment in time, nor abide in it forever. The seconds keep flowing by. Thus, this heightens our vigilance to make good use of our time by staying close to the Dharma, so that our wisdom-life can develop. This is what we must rely on. Our minds must abide in the Dharma [because] our wisdom-life is reliant on the Buddha’s wisdom.
We rely on the Dharma to grow our wisdom-life, so our wisdom-life must abide in the Dharma. Thus, we “draw close to and abide in the Dharma.” “Remember to be mindful of the Buddha’s teachings.” We must be mindful with every thought. That means, with our every thought, we must “remember” it and keep it in our minds.We must “remember” it and keep it in our minds.After listening to the Dharma, we cannot just let it pass and forget it.That is not the way.
After we listen to the Dharma, we must take it into our minds and always remember it.
Other things, such as interpersonal disputes, can be quickly forgotten.The Dharma is something we must definitely remember.It must stay within our minds so that we will never forget the Buddha’s teachings.During our time in this world, we can draw near the Buddha-Dharma to help us understand “This body is a Buddha.”
In this lifetime, in these physical bodies, in our minds, we already intrinsically have Buddha-nature.We must really draw near to it.The Three Treasures of our nature are found in our bodies, minds and daily living.Therefore, we must be diligent and focused.
This is the unsurpassed Dharma.Thus, in our daily living, we must rely on the Dharma as our teacher,No matter what kind of circumstances we are in, we always need to, with utmost reverence, contemplate all things in the world and the Dharma that is hidden within them.If we can thoroughly understand them, inside and out, we will be like the Buddha, who, after attaining enlightenment, could assemble the true principles of all things in the universe within His mind.
Indeed, we are just like Him.If we are always mindful, the truth o fall things in the universe can also be collected in our minds.This is why I kept saying earlier that the Buddha is constantly reminding us.He also encourages us to be diligent.Even if those with the wisdom of Sariputra, Pratyekabuddhas and Bodhisattvas, came together to try to understand the Buddha, they would only know the least bit of His wisdom.
Actually, probably even less than that.This is also to encourage us.Even Sariputra, Pratyekabuddhas and newly-inspired Bodhisattvas could not accomplish this.
However, we must not retreat from our spiritual aspiration for this rea.We must know we intrinsically have a Buddha-mind.We must believe that we can draw near to our own enlightened Buddha-nature equal to the Buddha’s.So, we cannot give up.This is also an encouragement for us.
As the next section of the text says, “Suppose that non-retreating Bodhisattvas, who numbered as many as the Ganges’ sands, wholeheartedly sought that wisdom together, they also would not understand it.”
There are many “non-retreating Bodhisattvas”.If they all poled their minds to contemplate and seek the Buddha’s knowledge and views, they still would not understand it.What are “non-retreating Bodhisattvas”.Those are Bodhisattvas of the tenth ground.Bodhisattvas [progress through] the Ten Grounds.Even those who have reached the tenth ground would not understand the Buddha’s wisdom.
Non-retreating Bodhisattvas:
Even those who have reached the tenth ground find it difficult to fathom the Buddha’s wisdom.
If among those who achieved the Tenth Ground, there are some who have not ended all Leaks, they also would not understand it.
They have advanced from the first ground to the tenth ground without retreating.Yet, these Bodhisattvas still have the slightest Leaks.So, there remains a bit they cannot understand.The Bodhisattvas’ Ten Grounds:The ground of joy, the ground of freedom from defilement,
The Bodhisattvas' Ten Grounds: The ground of joy, the ground of freedom from defilement, the ground of radiating light, the ground of blazing wisdom, the ground of overcoming difficulties, the ground of manifestation, the ground of far-reaching practice, the ground of stillness, the ground of excellent wisdom and the ground of Dharma- cloud.
What are the Ten Grounds? The first is “the ground of joy”. When we form aspirations and make vows, or after we have listened to teachings, thoughts of joy arise in our minds. We need this joy to develop aspirations and create more blessing with our existing blessings. We must create more good affinities and plant more good causes. So, in this lifetime we must promptly understand causes, conditions, effects and retributions. Such Dharma helps us when we live in the Four Noble and Six Unenlightened Realms, so that we will remain cautious and safeguard our minds well. Thus we will not fall into the Six Unenlightened Realms again but will go toward the Four Noble Realms.
Next is “the ground of freedom from defilement”. Again and again, we ordinary people easily form aspirations but find it difficult to persevere. Because we had one ignorant thought, afflictions obscure our minds. We have a tendency to become afflicted. When we become joyful, we know to do good deeds and take advantage of good karmic conditions. But while forming this aspirations is easy, it is also easy for things in our external conditions to shake up our spiritual aspirations so that we stop advancing on the Bodhisattva-path. This is because there are still defilements and afflictions in our minds.
On this ground, we must constantly be vigilant. As we do good deeds, we willingly help others. But we must always be vigilant of people and matters, and interpersonal disputes so that we do not allow them to disturb our practice of the Bodhisattva-path. We must stay away from these disputes. So, we call this, “the ground of freedom from defilement”.
Third is “the ground of radiating light”. Our ignorance obscures our minds. If we can remove this ignorance, when our minds are pure, naturally our wisdom will manifest. This is “the ground of radiating light”. We can use our external conditions to reflect on and illuminate ourselves. So, we must rely on the Dharma as our teacher, regardless of whether our surroundings are conditioned or unconditioned. Unconditioned phenomena are natural. Conditioned phenomena are manmade. Whether something is conditioned or unconditioned, on this ground we can remove ourselves from it. Then naturally our wisdom-life will continuously grow.
Indeed, when we clearly separate ourselves from interpersonal disputes, we will remain firm in our spiritual aspirations. If we can discern right from wrong, we are at “the ground of radiating light”. When there is no darkness in our minds and ignorance has no influence on us, we are at “the ground of radiating light”.
Next is the “round of blazing wisdom”. Beyond just radiating light, [at this stage] it is even brighter. It can help us see the path ahead, so we can keep moving forward. Actually, this path is very broad, and when we form Bodhisattva-aspirations, many people will instantly respond, so together, we can do countless good deeds. When we practice the virtuous Dharma and move forward with body and mind illuminated, we are on “the ground of blazing wisdom”. This light does not just illuminate us, it also illuminates others. If we clearly know our minds, we can guide others. We can be like a lamp that shines inwards and also radiates outwards. This is “the ground of blazing wisdom”.
“The ground of overcoming difficulties” is where we practice what is difficult to practice. Being a Bodhisattva is not that easy. We must over come many difficulties and achieve our missions. Whatever difficult or negative things there are in our external conditions, we use our steadfast mind against their pull. By exerting more strength, we can win. This is “the ground of overcoming difficulties.”
When we overcome difficulties, we are victorious. This is the mindset we must have as we engage in spiritual practice.
The Sutra of 42 Sections states that spiritual practice is like putting on battle armor to enter the battlefield. Our minds are constantly at war with evil and deviant thoughts.
Thus, before the Buddha attained enlightenment, He had to vanquish an army of maras. This is the same thing. Thus, on “the ground of overcoming difficulties we must overcome all difficulties and practice what is difficult to practice.
The sixth of the Ten Grounds is “the ground of manifestation.” After we have overcome difficulties, the road becomes smooth. Then comes “the ground of far-reaching practice.” Since the road is smooth, we must pick up the pace as we walk forward. Once we aim ourselves in the right direction, we must be diligent. As we walk the path, we must not be influenced by the scenery. We must unwaveringly and diligently move forward. Our spiritual aspirations must not waver, and no matter how difficult things get, we must remain unshaken and overcome them.
Next is the ninth ground, “the ground of excellent wisdoms.” On this ground, we cultivate blessings and wisdom. Doing good deeds brings blessings. When we earnestly do good deeds, we create blessings for the world. [We also have to cultivate] wisdom. When Bodhisattvas are replete with both blessings and wisdom, they are on “the ground of excellent wisdom.”
Next is “the ground of Dharma-cloud.” When we reach “the ground of Dharma-cloud,” there are no hindrances in our surroundings. If we walk through the cloud, we can pass through it unhindered. But as I just said, even Bodhisattvas on the tenth ground still have a little bit of ignorance. Because a little bit remains, that is also like being covered by a cloud. Though we may walk in it without hindrances, we still cannot see through it to know the color of the sky behind it. Is it blue or gray or some other color? So, there still remains the slightest bit [of ignorance].
Thus, it is said, “Bodhisattvas who have reached the tenth ground still have traces of Leaks and delusions of thinking.”
They still have slight Leaks and delusions of thinking. They still have delusions of views and thinking. Bodhisattvas have overcome everything, but there are still slight obstacles in their thin that they have not completely penetrated. This is what non-retreating Bodhisattvas are like. Numbering as many as the sands of the Granges, they “wholeheartedly sought that wisdom together,” but “they also could not understand it.” This means they are still slightly [obscured]. They want to go from the Bodhisattva realm in the Four Noble Realms to the Buddha’s realm but still have a slight bit of delusion in thinking.
Thus, we must be mindful, make aspirations and contemplate the Ten Grounds of Bodhisattvas. Since we have formed aspirations, we must advance diligently. After overcoming all difficulties, we can walk the great Bodhi-path in peace, without being affected by challenges. Thus we cultivate both blessings and wisdom.
Even if we reach “the ground of Dharma-cloud, there are still wisps of fog. Yet, we know that we are slowly getting closer to [our goal]. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「不退諸菩薩，其數如恆沙，一心共思求，亦復不能知。」《法華經方便品第二》
⊙不退諸菩薩：十地進修菩薩，亦難測知佛智，如證十地不退等，仍存少分有漏未盡故，亦復不能知。
⊙菩薩十地：歡喜地、離垢地、發光地、焰慧地、難勝地、現前地、遠行地、不動地、善慧地、法雲地。
⊙登十地菩薩，尚帶少分有漏思惑。
*************************************************
【證嚴上人開示】
一切皆依法為師，親近於法依止住，宜當憶念佛所教，親近精勤無上法。
一切皆依法為師
親近於法依止住
宜當憶念佛所教
親近精勤無上法
這告訴我們人人，要依止著法為師。我們日常的生活，大自然的法則，我們也是一樣要依止法為師。大自然的法則也是法，無論是颳大風、下大雨，或者是嚴寒的氣候，我們要抱著感恩心，這是大自然的法則。無論是什麼風，總是我們要用感恩心，過了之後平安，感恩！
聽到雨聲，我們也要感恩。因為雨是水，那就是大乾坤、小乾坤，生命的源頭，那就是大生命。大乾坤，天地之間，這山河大地，如果沒有水分要怎麼辦？所以我們若聽到雨聲，我們就要感恩，雨水來潤澤群生。這也是順著這個法則，起了感恩心。
或者是有太陽來的時候，雖然太陽它照亮了大地，卻是若在夏天，熱，但是，我們也要感恩。太陽能夠供應給山河大地萬物，那個陽光，甚至還能消毒，讓我們的大宇宙、小乾坤，都能夠生物健康，所以我們也是要感恩。
每一天，無論是四大，任何一大，我們都要用感恩，大自然的法則為師。能讓我們安穩住，感恩大地，所以，等等這全都是，「依法為師」，大自然的境界就是在教育我們。
從清早一直到夜晚，我們每一天都要自我警惕，時間就是這樣過，無常，時間分秒不定住。無法常住著，每一秒都是這樣在流逝過去，所以讓我們能夠提高警覺，把握時間，我們要親近於法，讓我們的慧命增長。這就是我們所要「依止住」，就是心住於法，才能慧命依佛慧，依法來成長我們的慧命。所以我們的慧命要住於法，所以「親近於法依止住」。
「宜當憶念佛所教」，我們應該要憶念，憶念就是，我們的心，心心念念，「憶」就是要常常記憶住。不要法聽完之後，過去了，忘記了，不是這樣。我們法，聽了法要入心，要常常將它記憶住。其他的事情，人我是非淡忘掉，法就要謹記、憶念，要很謹慎，要記住，要好好在我們的內心，念念不忘佛所教的法。
這輩子在人間，能夠接近佛法，讓我們瞭解「即身即佛」。我們這輩子、這個身體，內心已經本具佛性，我們自己要好好這麼親近，自性三寶在我們的身、心、生活中，所以我們要勤精進，我們要很精勤，如此就是無上法。
所以我們日常生活中，要依法為師，無論在什麼樣的環境中，真正我們要時時用最虔誠的心，來思考天地萬物，含有那個含藏著的法，隱藏的法。我們若能透徹瞭解，外瞭解、內心瞭解，若如此，就如佛陀覺悟之後，宇宙萬法，那個真理都能收合於他的心。其實我們也是一樣，多用心，天地宇宙萬物的理，也能收回於我們的心。
所以，前面我們都一直說過了，佛陀一直向我們大家警惕，也鼓勵我們，大家還是要精進，哪怕智慧就如舍利弗、辟支佛、如菩薩，這樣集中過來的智慧，要再瞭解佛，還是知少分而已，連少分可能也還未接近。這就是在鼓勵我們，就如舍利弗都還沒有辦法了，如辟支佛，如新發意菩薩，不要這樣就退道心。要知道本具佛性，人人本具，我們一定要相信自己，自己一定能夠接近，與佛同等的那個覺悟的佛性，所以不要放棄。這也是在鼓勵我們。
所以，接著這段(經)文說：「不退諸菩薩，其數如恆沙，一心共思求，亦復不能知。」
不退諸菩薩
其數如恆沙
一心共思求
亦復不能知
《法華經方便品第二》
前面說「不退諸菩薩」，數量很多，大家共聚一心來思考，來追求佛的知、見，還是無法知道。何謂「不退菩薩」？不退菩薩，那就是到十地。菩薩有十地，十地進修菩薩，還無法瞭解佛的智慧。
不退諸菩薩：
十地進修菩薩
亦難測知佛智
如證十地不退等
仍存少分
有漏未盡故
亦復不能知
就是說從初地，一直到十地不退等等，這些菩薩，因為還存有一點點，少分有漏未盡，還有一點點尚未很透徹。
菩薩十地：
歡喜地、離垢地
發光地、焰慧地
難勝地、現前地
遠行地、不動地
善慧地、法雲地
「十地」，第一地叫做「歡喜地」。我們要發心、立願，我們聽聞佛法之後，從內心起了歡喜心，內心歡喜才能發心。我們要藉福修福，要再與人人結好緣、種好因。所以，這輩子要趕緊瞭解，因、緣、果、報，這個法能夠讓我們在四聖六凡，能夠讓自身謹慎，守好這念心，不要再墮落六凡，我們應該向四聖看齊。
接下來，就是「離垢地」。離垢。凡夫就是反反覆覆，「發心容易，恆心難」。凡夫就是一念無明，煩惱覆蔽於我們的心，所以因為這個煩惱的習氣，讓我們一歡喜，知道要做善事，把握善的因緣，但是容易發心起來，卻是容易(被)外面的境界又搖動了道心，菩薩道就沒有再向前前進。這就是心還有垢穢，還有這種煩惱。
離垢地，就是我們要常常警惕，我們在做好事時，甘願付出，外面的人、事、物、是非等等，我們自己要常常提高警覺，不要受到人我是非擾亂了我們行菩薩道。隔離了人我是非，所以叫做「離垢地」。
第三，就是「發光地」。我們無明遮蓋了我們的心，只要我們將這個無明隔離掉，心清淨，自然就智慧能夠啟發起來，這叫做「發光地」。從外面的境界，迴光返照於我們自己。所以我們要依法為師，外面的境界無論是有為、無為，無為就是天然的境界，有為是人與人所造作的境界，無論是有為法、無為法，來到我們這個地方，我們能夠將它隔離掉，自然我們的智慧、慧命就不斷成長。
真正的，人我是非分得很清楚，道心堅固，我們能夠分別是非，這叫做「發光地」。心地沒有黑暗掉，沒有受無明影響到我們，所以叫做「發光地」。
再來，叫做「焰慧地」。除了發光以外，它又再更光明。發現前面的道路，我們能夠向前前進，原來這條道路是這麼康莊，原來發菩薩心是這麼多人能夠同時響應。我們能夠更無量無數的好事，或者是真正的善法，向前直前，身心光明，這叫做「焰慧地」。就是這個光明不只是自照，還能照人；我們自己的內心很清楚，我們還能開導別人，就如燈光，向內自照，還能向外照耀，這叫做「焰慧地」。
「難勝地」，那就是難行能行。要當菩薩沒那麼容易，我們要克服很多的困難，所以使命必達。外面有什麼樣的困難，惡劣的境界，我們用堅定的心與它拉拔，用多一點力就拉贏了，所以這叫做「難勝地」。克服困難，我們已經是勝利了，這就是修行，還是一樣要有這樣的心。
《四十二章經》云，修行就如穿戰甲，要上戰場般，我們的心念與那個魔念、邪思，我們要常常如在作戰一般。所以佛陀要成佛之前，他就要克服魔軍，降伏魔軍，也是同樣的意思。所以「難勝地」，就是克服一切的困難，難行能行。
接下來，第六就是「現前地」。我們若克服過後，困難的過去，就是平坦的道路了。再來叫做「遠行地」。這個路若是平坦，我們就要加緊腳步向前走，方向對準，我們就要勤精進，在走路的過程中，不受周圍的風光，將我們誘引。所以不能懈怠，心要不動，向前前進，道心不動搖。再困難，還是同樣要克服，不受搖動。
再來，第九就是「善慧地」了。福與慧要雙修。善就是福，為善要殷勤，就是造福人群。慧，就是智慧，所以菩薩要到達了福慧兩具，所以叫做「善慧地」。
再來就是「法雲地」。「法雲地」就是已經到達了，周圍境界無礙。有時候，走在雲中，並沒有障礙，不過剛才說過，登十地的菩薩，還帶有一點少分的無明，因為還有一點點，那就是如雲遮住時，雖然你走近是沒有障礙，但是看過去，還是無法看到前面，雲後面的天，到底是什麼顏色；是藍色？或是灰色的？或者是……等等。所以，少分，就是還有一點點，所以叫做「登十地菩薩，尚帶少分有漏思惑」。
登十地菩薩
尚帶少分有漏思惑
還有一點點有漏的思惑。我們有見思惑，(菩薩)一切都已經克服了，只是還有一點點，在觀念中等等的思考，他還有一點點未透徹。所以，這就是不退菩薩，其數如恆沙，是很多，這樣「一心共思求，亦復不能知」，意思就是還有一點點尚未透徹。
所以說起來，在這「四聖」菩薩地中，要到佛的境界，還是有一點點的思惑。所以我們要好好用心、發心，「菩薩十地」也要好好來思考。既然是發心了，我們要向前前進，克服了種種的困難，現前的菩提大道，我們能夠安心向前走，心不要受境界搖動，這樣福慧雙修。這個境界，雖然要到「法雲地」，還有一點點雲霧在，但是我們就知道已經慢慢接近了。所以，人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Wear the Armor of Diligence (擐甲精進 依法為師)
Date: January.17. 2014
“Rely on the Dharma as a teacher in everything. Draw near and abide in the Dharma. Remember to be mindful of the Buddha’s teachings. Draw near and diligently practice unsurpassed Dharma.”
This tells us that we must rely on the Dharma as our teacher. In our daily living, [as we face] the laws of nature, we must rely on the Dharma as our teacher. The laws of nature are also Dharma. Whether there is heavy wind or rain, or intensely cold weather, we must be grateful. These are the laws of nature. No matter how much wind there is, we must always be grateful. After it passes and we are safe, we feel grateful. When we hear the rain, we must also feel grateful because rain is water, which, for the world around us and for our bodies, is the source of life. What would happen to the world, to the mountains, rivers and land, if there was no water?
So, when we hear the rain, we must be grateful to rainwater for nourishing sentient beings. When things happen according to natural laws, we must give rise to a sense of gratitude. Think about when the sun is out. The sun illuminates everything and in the summertime it can be very hot. Even so, we should still be grateful to the sunlight it provides to all things in the world. The sun [light] can even disinfect things so that all living things in the universe can be healthy. So, we must also be grateful for this. Every day, we need to be grateful for each of the four elements. The law of nature is our teacher and helps us live in safety and with gratitude. All this is encompassed in “relying on the Dharma as a teacher.” Phenomena in nature are constantly teaching us. From morning until nighttime we must be self-aware every day. Time just keeps passing; it is impermanent and never stops. We cannot capture any moment in time, nor abide in it forever. The seconds keep flowing by. Thus, this heightens our vigilance to make good use of our time by staying close to the Dharma, so that our wisdom-life can develop. This is what we must rely on. Our minds must abide in the Dharma [because] our wisdom-life is reliant on the Buddha’s wisdom.
We rely on the Dharma to grow our wisdom-life, so our wisdom-life must abide in the Dharma. Thus, we “draw close to and abide in the Dharma.” “Remember to be mindful of the Buddha’s teachings.” We must be mindful with every thought. That means, with our every thought, we must “remember” it and keep it in our minds.We must “remember” it and keep it in our minds.After listening to the Dharma, we cannot just let it pass and forget it.That is not the way.
After we listen to the Dharma, we must take it into our minds and always remember it.
Other things, such as interpersonal disputes, can be quickly forgotten.The Dharma is something we must definitely remember.It must stay within our minds so that we will never forget the Buddha’s teachings.During our time in this world, we can draw near the Buddha-Dharma to help us understand “This body is a Buddha.”
In this lifetime, in these physical bodies, in our minds, we already intrinsically have Buddha-nature.We must really draw near to it.The Three Treasures of our nature are found in our bodies, minds and daily living.Therefore, we must be diligent and focused.
This is the unsurpassed Dharma.Thus, in our daily living, we must rely on the Dharma as our teacher,No matter what kind of circumstances we are in, we always need to, with utmost reverence, contemplate all things in the world and the Dharma that is hidden within them.If we can thoroughly understand them, inside and out, we will be like the Buddha, who, after attaining enlightenment, could assemble the true principles of all things in the universe within His mind.
Indeed, we are just like Him.If we are always mindful, the truth o fall things in the universe can also be collected in our minds.This is why I kept saying earlier that the Buddha is constantly reminding us.He also encourages us to be diligent.Even if those with the wisdom of Sariputra, Pratyekabuddhas and Bodhisattvas, came together to try to understand the Buddha, they would only know the least bit of His wisdom.
Actually, probably even less than that.This is also to encourage us.Even Sariputra, Pratyekabuddhas and newly-inspired Bodhisattvas could not accomplish this.
However, we must not retreat from our spiritual aspiration for this rea.We must know we intrinsically have a Buddha-mind.We must believe that we can draw near to our own enlightened Buddha-nature equal to the Buddha’s.So, we cannot give up.This is also an encouragement for us.
As the next section of the text says, “Suppose that non-retreating Bodhisattvas, who numbered as many as the Ganges’ sands, wholeheartedly sought that wisdom together, they also would not understand it.”
There are many “non-retreating Bodhisattvas”.If they all poled their minds to contemplate and seek the Buddha’s knowledge and views, they still would not understand it.What are “non-retreating Bodhisattvas”.Those are Bodhisattvas of the tenth ground.Bodhisattvas [progress through] the Ten Grounds.Even those who have reached the tenth ground would not understand the Buddha’s wisdom.
Non-retreating Bodhisattvas:
Even those who have reached the tenth ground find it difficult to fathom the Buddha’s wisdom.
If among those who achieved the Tenth Ground, there are some who have not ended all Leaks, they also would not understand it.
They have advanced from the first ground to the tenth ground without retreating.Yet, these Bodhisattvas still have the slightest Leaks.So, there remains a bit they cannot understand.The Bodhisattvas’ Ten Grounds:The ground of joy, the ground of freedom from defilement,
The Bodhisattvas' Ten Grounds: The ground of joy, the ground of freedom from defilement, the ground of radiating light, the ground of blazing wisdom, the ground of overcoming difficulties, the ground of manifestation, the ground of far-reaching practice, the ground of stillness, the ground of excellent wisdom and the ground of Dharma- cloud.
What are the Ten Grounds? The first is “the ground of joy”. When we form aspirations and make vows, or after we have listened to teachings, thoughts of joy arise in our minds. We need this joy to develop aspirations and create more blessing with our existing blessings. We must create more good affinities and plant more good causes. So, in this lifetime we must promptly understand causes, conditions, effects and retributions. Such Dharma helps us when we live in the Four Noble and Six Unenlightened Realms, so that we will remain cautious and safeguard our minds well. Thus we will not fall into the Six Unenlightened Realms again but will go toward the Four Noble Realms.
Next is “the ground of freedom from defilement”. Again and again, we ordinary people easily form aspirations but find it difficult to persevere. Because we had one ignorant thought, afflictions obscure our minds. We have a tendency to become afflicted. When we become joyful, we know to do good deeds and take advantage of good karmic conditions. But while forming this aspirations is easy, it is also easy for things in our external conditions to shake up our spiritual aspirations so that we stop advancing on the Bodhisattva-path. This is because there are still defilements and afflictions in our minds.
On this ground, we must constantly be vigilant. As we do good deeds, we willingly help others. But we must always be vigilant of people and matters, and interpersonal disputes so that we do not allow them to disturb our practice of the Bodhisattva-path. We must stay away from these disputes. So, we call this, “the ground of freedom from defilement”.
Third is “the ground of radiating light”. Our ignorance obscures our minds. If we can remove this ignorance, when our minds are pure, naturally our wisdom will manifest. This is “the ground of radiating light”. We can use our external conditions to reflect on and illuminate ourselves. So, we must rely on the Dharma as our teacher, regardless of whether our surroundings are conditioned or unconditioned. Unconditioned phenomena are natural. Conditioned phenomena are manmade. Whether something is conditioned or unconditioned, on this ground we can remove ourselves from it. Then naturally our wisdom-life will continuously grow.
Indeed, when we clearly separate ourselves from interpersonal disputes, we will remain firm in our spiritual aspirations. If we can discern right from wrong, we are at “the ground of radiating light”. When there is no darkness in our minds and ignorance has no influence on us, we are at “the ground of radiating light”.
Next is the “round of blazing wisdom”. Beyond just radiating light, [at this stage] it is even brighter. It can help us see the path ahead, so we can keep moving forward. Actually, this path is very broad, and when we form Bodhisattva-aspirations, many people will instantly respond, so together, we can do countless good deeds. When we practice the virtuous Dharma and move forward with body and mind illuminated, we are on “the ground of blazing wisdom”. This light does not just illuminate us, it also illuminates others. If we clearly know our minds, we can guide others. We can be like a lamp that shines inwards and also radiates outwards. This is “the ground of blazing wisdom”.
“The ground of overcoming difficulties” is where we practice what is difficult to practice. Being a Bodhisattva is not that easy. We must over come many difficulties and achieve our missions. Whatever difficult or negative things there are in our external conditions, we use our steadfast mind against their pull. By exerting more strength, we can win. This is “the ground of overcoming difficulties.”
When we overcome difficulties, we are victorious. This is the mindset we must have as we engage in spiritual practice.
The Sutra of 42 Sections states that spiritual practice is like putting on battle armor to enter the battlefield. Our minds are constantly at war with evil and deviant thoughts.
Thus, before the Buddha attained enlightenment, He had to vanquish an army of maras. This is the same thing. Thus, on “the ground of overcoming difficulties we must overcome all difficulties and practice what is difficult to practice.
The sixth of the Ten Grounds is “the ground of manifestation.” After we have overcome difficulties, the road becomes smooth. Then comes “the ground of far-reaching practice.” Since the road is smooth, we must pick up the pace as we walk forward. Once we aim ourselves in the right direction, we must be diligent. As we walk the path, we must not be influenced by the scenery. We must unwaveringly and diligently move forward. Our spiritual aspirations must not waver, and no matter how difficult things get, we must remain unshaken and overcome them.
Next is the ninth ground, “the ground of excellent wisdoms.” On this ground, we cultivate blessings and wisdom. Doing good deeds brings blessings. When we earnestly do good deeds, we create blessings for the world. [We also have to cultivate] wisdom. When Bodhisattvas are replete with both blessings and wisdom, they are on “the ground of excellent wisdom.”
Next is “the ground of Dharma-cloud.” When we reach “the ground of Dharma-cloud,” there are no hindrances in our surroundings. If we walk through the cloud, we can pass through it unhindered. But as I just said, even Bodhisattvas on the tenth ground still have a little bit of ignorance. Because a little bit remains, that is also like being covered by a cloud. Though we may walk in it without hindrances, we still cannot see through it to know the color of the sky behind it. Is it blue or gray or some other color? So, there still remains the slightest bit [of ignorance].
Thus, it is said, “Bodhisattvas who have reached the tenth ground still have traces of Leaks and delusions of thinking.”
They still have slight Leaks and delusions of thinking. They still have delusions of views and thinking. Bodhisattvas have overcome everything, but there are still slight obstacles in their thin that they have not completely penetrated. This is what non-retreating Bodhisattvas are like. Numbering as many as the sands of the Granges, they “wholeheartedly sought that wisdom together,” but “they also could not understand it.” This means they are still slightly [obscured]. They want to go from the Bodhisattva realm in the Four Noble Realms to the Buddha’s realm but still have a slight bit of delusion in thinking.
Thus, we must be mindful, make aspirations and contemplate the Ten Grounds of Bodhisattvas. Since we have formed aspirations, we must advance diligently. After overcoming all difficulties, we can walk the great Bodhi-path in peace, without being affected by challenges. Thus we cultivate both blessings and wisdom.
Even if we reach “the ground of Dharma-cloud, there are still wisps of fog. Yet, we know that we are slowly getting closer to [our goal]. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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