⊙六根門中具良能，眼見佛經耳聞法，緣境縝思覺諦理，聞覺善解近佛慧。
⊙「告諸聲聞眾，及求緣覺乘，我令脫苦縛，逮得涅槃者。」《法華經方便品第二》
⊙緣覺者，由觀境界因緣，觸景覺悟真理。
⊙緣覺乘：觀十二因緣之法而證真空涅槃之果。固執偏空，不求佛道，故名緣覺。
⊙緣覺之慧：能觀十二因緣，又名十二緣起，是眾生涉於三世而輪迴於六道，次第之緣起也。
【證嚴上人開示】
我們「六根門中具良能，眼見佛經耳聞法，緣境縝思覺諦理，聞覺善解近佛慧」。
六根門中具良能
眼見佛經耳聞法
緣境縝思覺諦理
聞覺善解近佛慧
六根門是什麼大家應該清楚，眼、耳、鼻、舌、身、意。我們眼睛睜開。就是開一個眼識的門。看的東西，我們到底看什麼東西？我們的心起什麼樣的心呢？這就是開門，見外的事物。我們是不是這個理，能隨著眼根，緣境生智？或者是看到外面的境界，讓我們的心起了欲念？
當然，修行就是很期待，我們能善解。將外面的境界，讓我們的眼睛所看到，我們就要趕緊解、善解。看到這個人的臉色好不好，全都是好的臉色。假如微笑、友善，「感恩啊！遇到有緣的人。」看到怒目瞋恚的臉，「感恩，又是遇到善知識。」我們若能夠用這種的善解，每一個根門開，隨著這個根門開而善解，若如此，我們六根門，都能發揮良能。
所以，眼見佛經，佛在世時更有福，能夠親眼看到佛，見佛講經，耳朵又能聽到佛所說的法。這是佛在世時，聲聞、緣覺、菩薩，還有那個時代的人在印度，真的是很有福，能夠與佛同世，親眼見佛，親耳聞法。這樣在那個時代，是否人人都是這麼有福呢？是否人人聽法，都能夠信受奉行呢？其實，要見佛，若沒有具足因緣，也見不到。還有，在六根門中，要能得遇佛法不容易。
若是無佛的世界呢？緣覺、獨覺，他對環境人世間事物的見解，總是和一般人不同，智慧比較高，所以他自己能去體會到，人生無常輪轉。看到日月的起落，日升月落、月缺月圓，這大自然的境界都無法固定，他能去體會，用心在這大自然境界，去體會無常。這總是比什麼都不知道，聽佛這樣說，「喔！真的，我知道了。」比這樣的根機更高，那就是緣覺。
緣覺，他緣著境界，很縝密的思考，所以他對天地人間的道理，都很用心，再加上聽佛說法，他能善解，卻是慢慢接近佛慧。這實在是不容易，不過，總是還是在自己，用一個框圍住自己、保護自己，獨善其身。
所以，佛陀現在就是要，向這些聲聞、緣覺，除了讓他們，更加深入聽法之後，法要入心，入心要身體力行。還要讓這些緣覺，已經平時，對大小乾坤，都用心在分析，這人世間無常的道理，只是還有一分執著在自己，執小偏空，就是還執著在自己，獨善其身。
所以佛陀就是要用這樣的法，一直告訴大家：過去為你們教導的、牽引來，你們所看到的道理，都已經體會，已經瞭解了，現在還要再向前前進。過去只不過是一個化城，讓你們稍微有個地方，稍微喘息一下，大家已經恢復了疲倦，應該要再向前前進。
佛法是這樣，其實，佛法是不離世間法。佛陀過去所說的，完全是用世間法來引導人人，先體會道理的原則，那就是道理無不都是教導人人，要眾善奉行，諸惡莫作，要知道行善、結好緣。在佛教中也說，沒有結好人緣，沒有成佛的機會，所以成佛前，要先結好人緣。人緣，那就是要先去做好事，做好事、讓人歡喜，解決人的困難，拯救眾生，這樣才有成佛的機會。所以佛陀教大家要眾善奉行，同時，要降伏每一個人，不善的思想，所以要斷惡。
在這六根門中，我們眼睛所見是苦難的人生，我們要啟發自己的愛心，趕緊去幫助他，降伏了我們內心，那分的貪念。這是佛陀用方便法，但是是人間的道理。這人間的道理，若沒有好好將他引導，啟發這個愛的行動去結好緣，將他教導他斷諸惡行，這樣來降伏這念心。
所以雖然過去方便法，一直告訴大家叫做「善巧」。善巧，善，這個權，這個「善」叫做妙，妙就是叫做真；也是真實的道理，用善巧的妙法，來對治天下眾生心的毛病。
凡事，眾生的苦，都是從一念心的偏差，所以四散出去都是不好的念，貪、瞋、癡、慢、疑，不就是從那個念開始嗎？所以，為了要讓人人，降伏這個心念，就要斷惡，斷惡就是要去做好事。這是在我們六根門中，它有具足了很多的良能，無論是眼睛見的，或者是嘴要說的話，或者是耳朵聽到的等等，都是對我們的身心的教育，就是要從六根門開始。
所以，在我們的六根門中，我們要好好聽好的道理，我們要入心；入心要身體力行。否則，哪怕是佛在世時，與佛同世，親見佛、親聞法，法若不入心也無用。
所以佛陀來人間，第一個心願，就是要將這分的愛，開闊給所有大地眾生，認識了自己的本性，就是慈悲、是善良。這是佛陀的心願。聽，若不行，這樣也是等於零。所以無論是聲聞，或者是緣覺，人人應該要開啟我們的本性，才能接近佛慧。
告諸聲聞眾
及求緣覺乘
我令脫苦縛
逮得涅槃者
《法華經方便品第二》
下面這段（經）文：「告諸聲聞眾」，聲聞就是隨佛出家，小根機的大眾。「及求緣覺乘」，覺乘、緣覺，就是更比聲聞再高一階的智慧，環境中，他能夠時時很縝密思考，這環境天地萬物，人、事、物、理，都有在用心思考，這叫做緣覺。
緣覺就是「由觀境界因緣，觸景覺悟真理」，這叫做緣覺。
緣覺者
由觀境界因緣
觸景覺悟真理
緣覺乘：
觀十二因緣之法
而證真空涅槃之果
固執偏空
不求佛道
故名緣覺
緣覺乘，他能夠觀十二因緣之法。「十二因緣」，就是(觀察)我們的身軀，如何來，如何去？這就是十二因緣。所以他在這十二因緣，去體會、瞭解之後，他證到真空涅槃之果。這就是已經還是偏空。真正的佛法，瞭解一切都是空，事事都是歸零，但是，要知道，裡面還有一個妙理。緣覺還未到這個境界，他只是透徹真空這種的道理，所以叫做執偏空。
「不求佛道，故名緣覺」。他只知其一，不知其二。佛是要完成二足尊，佛是二足尊。只知智慧，不知造福，如此就不具足，所以緣覺就是偏空。
緣覺之慧：
能觀十二因緣
又名十二緣起
是眾生涉於三世
而輪迴於六道
次第之緣起也
這十二因緣，又名叫做十二緣起。我們的人生如何來？我們要去瞭解。這是眾生干涉於此三世；我們眾生就是干涉於過去，我們到底過去，是造什麼因、結什麼緣？所以我們才會來此世。「欲知今世果，前生作者是」，這我們這輩子是如何有這種的果報呢？有的人一來就是很好的環境，或者是雖然出世時，環境不好，與這對父母有緣，與這個家庭有緣，來到人間，環境改變了，家境改變了，他的成長的環境很順利，這就是好因、好緣。
怎麼這麼有福？一輩子就是這麼順暢？在我們的社會常常聽到，某某名人，過去他的生活，他出生的家境是多麼不好，父母在他未出生之前，那個背景是怎樣的背景，在乞討，窮到要去向人乞討，這樣的家庭，這個孩子出生之後，這麼有福，一帆風順。看，現在世界天下，有錢排行有名的，企業很大在世界等等。這就是靠他過去，是造什麼福、種什麼因、結什麼緣，才能讓他在人間一帆風順。
造福因、福緣是這樣。若是造惡因、惡緣呢？明明是一個很好的家庭，是地方的望族，他出生在這樣的家庭，慢慢成長，這個家庭，人生無常，「富不過三代」，這是古人這樣說。他這樣來生在這個家庭，慢慢這個家庭在墮落、衰退，一直到青少年時，讀書都有問題了等等，環境壓迫得他，必須負起很重的責任，非常的辛苦！這就要視他過去生，到底是造什麼因緣果報，才知這輩子。
也有家庭是普普通通，父母也不錯，但是孩子就是不肯學好，偏偏與這對父母不好的緣，所做的事情就是忤逆，無惡不作，讓父母操心，帶來社會的困擾。也有這樣的人。
所以，眾生干涉於三世，過去如何的因來，此世得什麼樣的果報，他在緣這十二因緣，或者是十二緣起。我們人人都有這十二緣。眾生就是過去、現在、未來，所以輪轉六道，次第緣起，這叫做緣起法。所以，我們很有福來修行，我們若要知道，我們的身體如何來，不能離開這十二因緣法。所以，大家要準備用心，瞭解我們人的來、去。
緣覺的智慧，就是能夠這樣，真正縝思，很縝密來思考這人生是如何來，他能夠去體會到，佛陀的教法，他體會得到。所以，我們學佛除了耳聞，我們還要思，細細密密好好思考。所以要時時多用心。
Explanations by Master Cheng-Yan
Subject: Solitary Realizations Contemplate Impermanence (緣覺觀十二因緣)
Date: January.28. 2014
“The Six Gateways are endowed with good potential. The eyes read Buddhist sutras, and the ears listen to the Dharma. One realizes the truth from connecting with and observing surrounding conditions. By listening, one understands and approaches the Buddha’s wisdom.”
We should all know what the Six Gateways are, the eyes, ears, nose, tongue, body and mind. By opening our eyes, we open the gateway to eye-consciousness. What kinds of things do we see? What kinds of thoughts arise in our minds? This is what happens when we open a sense gateway to see what is outside. Based on this principle, can we give rise to wisdom when our eyes connect with external conditions? Or, will our minds give rise to desires when we see external conditions? Of course, we engage in spiritual practice in hopes that we can be more understanding. No matter what we see with our eyes in our external conditions, we must quickly be understanding of it. Then when we observe people’s facial expressions, they will all look agreeable to us. When we see smiles and friendliness, we are grateful that we have encountered someone we have affinity with. If we see anger and resentment, we are still grateful that we have met this beneficial friend.
If we can practice this kind of understanding, as every sense gateway opens, we can practice and attain understanding. If we can do this, then the Six Gateways are being used to their full potential.
For example, we read sutras with our eyes. Those in the Buddha’s era were more blessed. They saw the Buddha with their own eyes and their ears took in His Dharma when He manifested in this world. Hearers, Pratyekabuddhas, Bodhisattvas and the people in India at that time were indeed very blessed to have lived in the same era as the Buddha and personally saw Him and listened to His teachings.
In that time, was everyone blessed [to see and hear Him]? Did everyone who listened to His teachings accept and put them into action? Actually, without the right karmic conditions, one could not see the Buddha, even if one wished to. So, even with the Six Gateways, it is not easy to encounter theBuddha-Dharma. What happens in an era without Buddhas? They way Pratyekabuddhas and Solitary Realizers perceive and understand the world is different from normal people. They have greater wisdom, so they themselves can realize the impermanence and cycles of life.
They watch the rising and setting of sun and moon, the waning and the waxing of the moon, so they can comprehend that the conditions of nature are not fixed. By being mindful of natural phenomena, they can realize impermanence. They are more advanced than those who do not know anything until after hearing it from the Buddha.
They can realize impermanence.They are more advanced than those who do not know anything until.[Then they say,] “Oh yes, I know if now.”Pratyekabuddhas have higher capabilities than these people.
Pratyekabuddhas connect with external conditions and then intently contemplate them.So, they are very mindful of the principles of the world.And when they do listen to the teachings, they can also become understanding.But to even slowly reach the level of the Buddha’s wisdom is indeed not easy.They are still [just focused on] themselves, encircling themselves with a barrier to protect and benefit only themselves.
So now, the Buddha [addressed] these Hearers and Solitary Realizers.Aside from helping them listen to the Dharma more deeply, He also wanted the Dharma to penetrate their minds and actions.These Pratyekabudddhas had already been mindfully analyzing everything from the universe to their bodies and they [realized] the principle of impermanence.
However, they were focused on their own practice.They were attached to the small [vehicle] and biased toward emptiness as well as their own awakening.So, the Buddha used these teachings to keep reminding everyone, “You have already realized and understood the principles I have taught and shown you.Now you need to keep moving forward.In the past, you reached conjured cities that were created for you to have somewhere to briefly rest.Now that you have recovered from the fatigue, you must keep moving forward.”This is how the Buddha-Dharma words.Indeed, it is inseparable from the way we live.
In the past, the Buddha only used worldly teachings to guide people to realize the basis of the principles.So, these principles all teach people to refrain from all evils and do all good deeds, practice kindness and form good karmic affinities.In Buddhist teachings, it is said that without forming good affinities with people there is no chance to attain Buddhahood.So, before attaining Buddhahood, we must first create good affinities.We create them by doing good deeds, which brings joy to others, resolves their troubles and helps them.Only by doing this is it possible to attain Buddhahood.
So, the Buddha teachers us to do all good deeds, and at the same time, subdue unwholesome thinking and end all evils.
Through the Six Gateways, our eyes see the sufferings of life.Thus, we must activate our loving hearts to quickly help others and tame the greed in our minds.This is what He taught us with skillful means.But these are based on worldly principles.So, He had to carefully guide us and inspire us to act out of love form good karmic connections and eliminate all unwholesome behavior to subdue our minds.
Though these skillful means are considered clever and provisional, considered clever and provisional, they are still wondrous and based on true principles.These skillful means are used to treat all sentient beings’ mental ailments.All things, including sentient beings suffering arise from the deviation of one thought which spreads negative thoughts in all directions.
Don’t greed, anger, ignorance, arrogance and doubt all arise from that one thought? In order for each of us to subdue these thoughts, we must eliminate evil. To eliminate evil, we must do good deeds. Therefore, the Six Gateways are endowed with good potential. Whether we see something through our eyes, speak it through our mouths or hear it through our ears and so on, everything is a teaching for our bodies and minds. Everything starts with the Six Gateways. So, through these gateways, we must listen to wholesome principles, allow them to penetrate our minds and manifest through our actions. Otherwise, even if we live in the Buddha’s era, see Him and listen to His teachings in person, if the Dharma does not penetrate our minds, it is useless.
So, when the Buddha comes to the world, His first vow is to take this love and spread it widely among all sentient beings so that we will recognize that our intrinsic nature is one of compassion and benevolence. This is the Buddha’s wish. If we listen without practicing, it is as if nothing happened. Whether we are Hearers or Pratyekabuddha, we must all open up our intrinsic nature to move closer to the Buddha’s wisdom.
He told Hearers and those who sought the Pratyekabuddha-vehicle, “I will enable you to cast off the bonds of suffering and achieve Nirvana”.
This next passage says, “He told Hearers”. Hearers are those with limited capacities who followed the Buddha and became monastics, “Those who seek the Pratyekabuddha-vehicle”. Pratyekabuddha or Solitary Realizers are a step above Hearers in wisdom. When immersed in an environment, they constantly, intensely contemplate all things in the world. People, matters, objects, principles are all subjects of their mindful contemplation.
They are Pratyekabuddhas, those who “realize the truth through contacting and observing the causes and conditions in their surroundings”. They are Pratyekabuddhas. Pratyekabuddha-vehicle: By observing the Twelve Links of Cyclic Existence, they realize the fruit of true emptiness and Nirva. They are stubbornly biased toward emptiness and do not seek the Buddha-path. Therefore, they are called Pratyekabuddhas.
The Pratyekabuddhas observe the Twelve Links of Cyclic Existence. TheTwelve Links of Cyclic Existence describe the way we come to and depart from our physical bodies. Those steps are the Twelve Links. So, after realizing and understanding the Twelve Links of Cyclic Existence, they attain the fruits of true emptiness and Nirva. But they are still biased toward emptiness. Through the true Buddha-Dharma, we realize that everything is empty and all things return to nothingness. But we should know that within this , there are still wondrous principles.
Pratyekabuddhas have not yet arrived at this state so they have only penetrated the principles of emptiness. Thus, they are “biased toward emptiness”. They “do not seek the Buddha-path. Therefore, they are called Pratyekabuddhas”. They only know the first part, but not the second. The Buddha is the Two-Footed Honored One. To only [develop] wisdom but not create blessings is an incomplete practice. So, Pratyekabuddhas are biased toward emptiness.
The wisdom of Pratyekabuddhas: They observe the Twelve Links of Cyclic Existence, also called Twelve Links of Dependent Arising, which are the originating conditions for sentient beings to go through the Three Periods and transmigrate in the Six Destinies.
The Twelve Links of Cyclic Existence are also called Twelve Links ofDependent Arising. We should understand how our lives came to be. This is related to the Three Periods Time. [Our present lives] are affected by our past lives, and the causes and conditions we created, which led us to come to this world. “Understand that the retributions of this life are the results of what we did in previous ones.
Why do we face these retribution in this life? Some people are born to a comfortable life. Others may not be born to good conditions, but they have a karmic affinity with these parents and this family. So, their arrival in the world change the family’s circumstances, and things go smoothly for them as they grow up. These are good causes and conditions. How are they so blessed to go through life so smoothly?We often hear stories like in our society. Such-and-such famous people grew up in such negative conditions. Before they were born, their parents’ circumstances were so poor they had to beg. After the child was born to this family, they became very fortunate and everything went smoothly. Look at those who are among the world wealthiest in the world, have very successful businesses and so on.
[Their current situation] depends on their past, the blessings they created, the affinities they formed.Thus everything in their life is smooth sailing. This is what happens if we have created blessed causes and conditions. What if we created evil causes and conditions? A person may be born to a distinguished family that is very successful. Then as he grows up, the family experiences impermanence. “Riches do not last longer than three generations” is what the ancients say. He is born to such a family, which then slowly declines and deteriorates. By the time he is teenager, even attending school regularly is problematic. The environment pressures him into shouldering heavy responsibilities and doing very hard work. This can be attributed to his past life.The karmic retributions he created [led to] the events of this lifetime. There are also ordinary families. The parents are not bad, but the children refuse to behave. Due to their negative affinities with the parents they are disobedient and do all sorts of evil deeds. They cause their parents to worry and create disturbances in society.There are people like this, too.
So, this is how sentient beings go through the Three Periods of time.The causes created in past lifetimes result in the retributions in this lifetime through the Twelve Links of Cyclic Existence, or Twelve Links of Dependent Arising. We all have these originating conditions in our past, present and future.
They lead to our cyclic existence through their sequential arising, so this is the teaching of Dependent Arising. Thus, we are very blessed to engage in spiritual cultivation. If we want to know how our bodies came to be, this is tied to the Twelve Links. So, we should all be ready to put our hearts into understanding how we come and go.
The wisdom of Pratyekabuddhas allow them to intensely contemplate how this life came to be.They can also realize the Buddha’s teachings. So, in addition to listening with our ears, we must also carefully contemplate His teachings we must also carefully contemplate His teachings.So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「告諸聲聞眾，及求緣覺乘，我令脫苦縛，逮得涅槃者。」《法華經方便品第二》
⊙緣覺者，由觀境界因緣，觸景覺悟真理。
⊙緣覺乘：觀十二因緣之法而證真空涅槃之果。固執偏空，不求佛道，故名緣覺。
⊙緣覺之慧：能觀十二因緣，又名十二緣起，是眾生涉於三世而輪迴於六道，次第之緣起也。
【證嚴上人開示】
我們「六根門中具良能，眼見佛經耳聞法，緣境縝思覺諦理，聞覺善解近佛慧」。
六根門中具良能
眼見佛經耳聞法
緣境縝思覺諦理
聞覺善解近佛慧
六根門是什麼大家應該清楚，眼、耳、鼻、舌、身、意。我們眼睛睜開。就是開一個眼識的門。看的東西，我們到底看什麼東西？我們的心起什麼樣的心呢？這就是開門，見外的事物。我們是不是這個理，能隨著眼根，緣境生智？或者是看到外面的境界，讓我們的心起了欲念？
當然，修行就是很期待，我們能善解。將外面的境界，讓我們的眼睛所看到，我們就要趕緊解、善解。看到這個人的臉色好不好，全都是好的臉色。假如微笑、友善，「感恩啊！遇到有緣的人。」看到怒目瞋恚的臉，「感恩，又是遇到善知識。」我們若能夠用這種的善解，每一個根門開，隨著這個根門開而善解，若如此，我們六根門，都能發揮良能。
所以，眼見佛經，佛在世時更有福，能夠親眼看到佛，見佛講經，耳朵又能聽到佛所說的法。這是佛在世時，聲聞、緣覺、菩薩，還有那個時代的人在印度，真的是很有福，能夠與佛同世，親眼見佛，親耳聞法。這樣在那個時代，是否人人都是這麼有福呢？是否人人聽法，都能夠信受奉行呢？其實，要見佛，若沒有具足因緣，也見不到。還有，在六根門中，要能得遇佛法不容易。
若是無佛的世界呢？緣覺、獨覺，他對環境人世間事物的見解，總是和一般人不同，智慧比較高，所以他自己能去體會到，人生無常輪轉。看到日月的起落，日升月落、月缺月圓，這大自然的境界都無法固定，他能去體會，用心在這大自然境界，去體會無常。這總是比什麼都不知道，聽佛這樣說，「喔！真的，我知道了。」比這樣的根機更高，那就是緣覺。
緣覺，他緣著境界，很縝密的思考，所以他對天地人間的道理，都很用心，再加上聽佛說法，他能善解，卻是慢慢接近佛慧。這實在是不容易，不過，總是還是在自己，用一個框圍住自己、保護自己，獨善其身。
所以，佛陀現在就是要，向這些聲聞、緣覺，除了讓他們，更加深入聽法之後，法要入心，入心要身體力行。還要讓這些緣覺，已經平時，對大小乾坤，都用心在分析，這人世間無常的道理，只是還有一分執著在自己，執小偏空，就是還執著在自己，獨善其身。
所以佛陀就是要用這樣的法，一直告訴大家：過去為你們教導的、牽引來，你們所看到的道理，都已經體會，已經瞭解了，現在還要再向前前進。過去只不過是一個化城，讓你們稍微有個地方，稍微喘息一下，大家已經恢復了疲倦，應該要再向前前進。
佛法是這樣，其實，佛法是不離世間法。佛陀過去所說的，完全是用世間法來引導人人，先體會道理的原則，那就是道理無不都是教導人人，要眾善奉行，諸惡莫作，要知道行善、結好緣。在佛教中也說，沒有結好人緣，沒有成佛的機會，所以成佛前，要先結好人緣。人緣，那就是要先去做好事，做好事、讓人歡喜，解決人的困難，拯救眾生，這樣才有成佛的機會。所以佛陀教大家要眾善奉行，同時，要降伏每一個人，不善的思想，所以要斷惡。
在這六根門中，我們眼睛所見是苦難的人生，我們要啟發自己的愛心，趕緊去幫助他，降伏了我們內心，那分的貪念。這是佛陀用方便法，但是是人間的道理。這人間的道理，若沒有好好將他引導，啟發這個愛的行動去結好緣，將他教導他斷諸惡行，這樣來降伏這念心。
所以雖然過去方便法，一直告訴大家叫做「善巧」。善巧，善，這個權，這個「善」叫做妙，妙就是叫做真；也是真實的道理，用善巧的妙法，來對治天下眾生心的毛病。
凡事，眾生的苦，都是從一念心的偏差，所以四散出去都是不好的念，貪、瞋、癡、慢、疑，不就是從那個念開始嗎？所以，為了要讓人人，降伏這個心念，就要斷惡，斷惡就是要去做好事。這是在我們六根門中，它有具足了很多的良能，無論是眼睛見的，或者是嘴要說的話，或者是耳朵聽到的等等，都是對我們的身心的教育，就是要從六根門開始。
所以，在我們的六根門中，我們要好好聽好的道理，我們要入心；入心要身體力行。否則，哪怕是佛在世時，與佛同世，親見佛、親聞法，法若不入心也無用。
所以佛陀來人間，第一個心願，就是要將這分的愛，開闊給所有大地眾生，認識了自己的本性，就是慈悲、是善良。這是佛陀的心願。聽，若不行，這樣也是等於零。所以無論是聲聞，或者是緣覺，人人應該要開啟我們的本性，才能接近佛慧。
告諸聲聞眾
及求緣覺乘
我令脫苦縛
逮得涅槃者
《法華經方便品第二》
下面這段（經）文：「告諸聲聞眾」，聲聞就是隨佛出家，小根機的大眾。「及求緣覺乘」，覺乘、緣覺，就是更比聲聞再高一階的智慧，環境中，他能夠時時很縝密思考，這環境天地萬物，人、事、物、理，都有在用心思考，這叫做緣覺。
緣覺就是「由觀境界因緣，觸景覺悟真理」，這叫做緣覺。
緣覺者
由觀境界因緣
觸景覺悟真理
緣覺乘：
觀十二因緣之法
而證真空涅槃之果
固執偏空
不求佛道
故名緣覺
緣覺乘，他能夠觀十二因緣之法。「十二因緣」，就是(觀察)我們的身軀，如何來，如何去？這就是十二因緣。所以他在這十二因緣，去體會、瞭解之後，他證到真空涅槃之果。這就是已經還是偏空。真正的佛法，瞭解一切都是空，事事都是歸零，但是，要知道，裡面還有一個妙理。緣覺還未到這個境界，他只是透徹真空這種的道理，所以叫做執偏空。
「不求佛道，故名緣覺」。他只知其一，不知其二。佛是要完成二足尊，佛是二足尊。只知智慧，不知造福，如此就不具足，所以緣覺就是偏空。
緣覺之慧：
能觀十二因緣
又名十二緣起
是眾生涉於三世
而輪迴於六道
次第之緣起也
這十二因緣，又名叫做十二緣起。我們的人生如何來？我們要去瞭解。這是眾生干涉於此三世；我們眾生就是干涉於過去，我們到底過去，是造什麼因、結什麼緣？所以我們才會來此世。「欲知今世果，前生作者是」，這我們這輩子是如何有這種的果報呢？有的人一來就是很好的環境，或者是雖然出世時，環境不好，與這對父母有緣，與這個家庭有緣，來到人間，環境改變了，家境改變了，他的成長的環境很順利，這就是好因、好緣。
怎麼這麼有福？一輩子就是這麼順暢？在我們的社會常常聽到，某某名人，過去他的生活，他出生的家境是多麼不好，父母在他未出生之前，那個背景是怎樣的背景，在乞討，窮到要去向人乞討，這樣的家庭，這個孩子出生之後，這麼有福，一帆風順。看，現在世界天下，有錢排行有名的，企業很大在世界等等。這就是靠他過去，是造什麼福、種什麼因、結什麼緣，才能讓他在人間一帆風順。
造福因、福緣是這樣。若是造惡因、惡緣呢？明明是一個很好的家庭，是地方的望族，他出生在這樣的家庭，慢慢成長，這個家庭，人生無常，「富不過三代」，這是古人這樣說。他這樣來生在這個家庭，慢慢這個家庭在墮落、衰退，一直到青少年時，讀書都有問題了等等，環境壓迫得他，必須負起很重的責任，非常的辛苦！這就要視他過去生，到底是造什麼因緣果報，才知這輩子。
也有家庭是普普通通，父母也不錯，但是孩子就是不肯學好，偏偏與這對父母不好的緣，所做的事情就是忤逆，無惡不作，讓父母操心，帶來社會的困擾。也有這樣的人。
所以，眾生干涉於三世，過去如何的因來，此世得什麼樣的果報，他在緣這十二因緣，或者是十二緣起。我們人人都有這十二緣。眾生就是過去、現在、未來，所以輪轉六道，次第緣起，這叫做緣起法。所以，我們很有福來修行，我們若要知道，我們的身體如何來，不能離開這十二因緣法。所以，大家要準備用心，瞭解我們人的來、去。
緣覺的智慧，就是能夠這樣，真正縝思，很縝密來思考這人生是如何來，他能夠去體會到，佛陀的教法，他體會得到。所以，我們學佛除了耳聞，我們還要思，細細密密好好思考。所以要時時多用心。
Explanations by Master Cheng-Yan
Subject: Solitary Realizations Contemplate Impermanence (緣覺觀十二因緣)
Date: January.28. 2014
“The Six Gateways are endowed with good potential. The eyes read Buddhist sutras, and the ears listen to the Dharma. One realizes the truth from connecting with and observing surrounding conditions. By listening, one understands and approaches the Buddha’s wisdom.”
We should all know what the Six Gateways are, the eyes, ears, nose, tongue, body and mind. By opening our eyes, we open the gateway to eye-consciousness. What kinds of things do we see? What kinds of thoughts arise in our minds? This is what happens when we open a sense gateway to see what is outside. Based on this principle, can we give rise to wisdom when our eyes connect with external conditions? Or, will our minds give rise to desires when we see external conditions? Of course, we engage in spiritual practice in hopes that we can be more understanding. No matter what we see with our eyes in our external conditions, we must quickly be understanding of it. Then when we observe people’s facial expressions, they will all look agreeable to us. When we see smiles and friendliness, we are grateful that we have encountered someone we have affinity with. If we see anger and resentment, we are still grateful that we have met this beneficial friend.
If we can practice this kind of understanding, as every sense gateway opens, we can practice and attain understanding. If we can do this, then the Six Gateways are being used to their full potential.
For example, we read sutras with our eyes. Those in the Buddha’s era were more blessed. They saw the Buddha with their own eyes and their ears took in His Dharma when He manifested in this world. Hearers, Pratyekabuddhas, Bodhisattvas and the people in India at that time were indeed very blessed to have lived in the same era as the Buddha and personally saw Him and listened to His teachings.
In that time, was everyone blessed [to see and hear Him]? Did everyone who listened to His teachings accept and put them into action? Actually, without the right karmic conditions, one could not see the Buddha, even if one wished to. So, even with the Six Gateways, it is not easy to encounter theBuddha-Dharma. What happens in an era without Buddhas? They way Pratyekabuddhas and Solitary Realizers perceive and understand the world is different from normal people. They have greater wisdom, so they themselves can realize the impermanence and cycles of life.
They watch the rising and setting of sun and moon, the waning and the waxing of the moon, so they can comprehend that the conditions of nature are not fixed. By being mindful of natural phenomena, they can realize impermanence. They are more advanced than those who do not know anything until after hearing it from the Buddha.
They can realize impermanence.They are more advanced than those who do not know anything until.[Then they say,] “Oh yes, I know if now.”Pratyekabuddhas have higher capabilities than these people.
Pratyekabuddhas connect with external conditions and then intently contemplate them.So, they are very mindful of the principles of the world.And when they do listen to the teachings, they can also become understanding.But to even slowly reach the level of the Buddha’s wisdom is indeed not easy.They are still [just focused on] themselves, encircling themselves with a barrier to protect and benefit only themselves.
So now, the Buddha [addressed] these Hearers and Solitary Realizers.Aside from helping them listen to the Dharma more deeply, He also wanted the Dharma to penetrate their minds and actions.These Pratyekabudddhas had already been mindfully analyzing everything from the universe to their bodies and they [realized] the principle of impermanence.
However, they were focused on their own practice.They were attached to the small [vehicle] and biased toward emptiness as well as their own awakening.So, the Buddha used these teachings to keep reminding everyone, “You have already realized and understood the principles I have taught and shown you.Now you need to keep moving forward.In the past, you reached conjured cities that were created for you to have somewhere to briefly rest.Now that you have recovered from the fatigue, you must keep moving forward.”This is how the Buddha-Dharma words.Indeed, it is inseparable from the way we live.
In the past, the Buddha only used worldly teachings to guide people to realize the basis of the principles.So, these principles all teach people to refrain from all evils and do all good deeds, practice kindness and form good karmic affinities.In Buddhist teachings, it is said that without forming good affinities with people there is no chance to attain Buddhahood.So, before attaining Buddhahood, we must first create good affinities.We create them by doing good deeds, which brings joy to others, resolves their troubles and helps them.Only by doing this is it possible to attain Buddhahood.
So, the Buddha teachers us to do all good deeds, and at the same time, subdue unwholesome thinking and end all evils.
Through the Six Gateways, our eyes see the sufferings of life.Thus, we must activate our loving hearts to quickly help others and tame the greed in our minds.This is what He taught us with skillful means.But these are based on worldly principles.So, He had to carefully guide us and inspire us to act out of love form good karmic connections and eliminate all unwholesome behavior to subdue our minds.
Though these skillful means are considered clever and provisional, considered clever and provisional, they are still wondrous and based on true principles.These skillful means are used to treat all sentient beings’ mental ailments.All things, including sentient beings suffering arise from the deviation of one thought which spreads negative thoughts in all directions.
Don’t greed, anger, ignorance, arrogance and doubt all arise from that one thought? In order for each of us to subdue these thoughts, we must eliminate evil. To eliminate evil, we must do good deeds. Therefore, the Six Gateways are endowed with good potential. Whether we see something through our eyes, speak it through our mouths or hear it through our ears and so on, everything is a teaching for our bodies and minds. Everything starts with the Six Gateways. So, through these gateways, we must listen to wholesome principles, allow them to penetrate our minds and manifest through our actions. Otherwise, even if we live in the Buddha’s era, see Him and listen to His teachings in person, if the Dharma does not penetrate our minds, it is useless.
So, when the Buddha comes to the world, His first vow is to take this love and spread it widely among all sentient beings so that we will recognize that our intrinsic nature is one of compassion and benevolence. This is the Buddha’s wish. If we listen without practicing, it is as if nothing happened. Whether we are Hearers or Pratyekabuddha, we must all open up our intrinsic nature to move closer to the Buddha’s wisdom.
He told Hearers and those who sought the Pratyekabuddha-vehicle, “I will enable you to cast off the bonds of suffering and achieve Nirvana”.
This next passage says, “He told Hearers”. Hearers are those with limited capacities who followed the Buddha and became monastics, “Those who seek the Pratyekabuddha-vehicle”. Pratyekabuddha or Solitary Realizers are a step above Hearers in wisdom. When immersed in an environment, they constantly, intensely contemplate all things in the world. People, matters, objects, principles are all subjects of their mindful contemplation.
They are Pratyekabuddhas, those who “realize the truth through contacting and observing the causes and conditions in their surroundings”. They are Pratyekabuddhas. Pratyekabuddha-vehicle: By observing the Twelve Links of Cyclic Existence, they realize the fruit of true emptiness and Nirva. They are stubbornly biased toward emptiness and do not seek the Buddha-path. Therefore, they are called Pratyekabuddhas.
The Pratyekabuddhas observe the Twelve Links of Cyclic Existence. TheTwelve Links of Cyclic Existence describe the way we come to and depart from our physical bodies. Those steps are the Twelve Links. So, after realizing and understanding the Twelve Links of Cyclic Existence, they attain the fruits of true emptiness and Nirva. But they are still biased toward emptiness. Through the true Buddha-Dharma, we realize that everything is empty and all things return to nothingness. But we should know that within this , there are still wondrous principles.
Pratyekabuddhas have not yet arrived at this state so they have only penetrated the principles of emptiness. Thus, they are “biased toward emptiness”. They “do not seek the Buddha-path. Therefore, they are called Pratyekabuddhas”. They only know the first part, but not the second. The Buddha is the Two-Footed Honored One. To only [develop] wisdom but not create blessings is an incomplete practice. So, Pratyekabuddhas are biased toward emptiness.
The wisdom of Pratyekabuddhas: They observe the Twelve Links of Cyclic Existence, also called Twelve Links of Dependent Arising, which are the originating conditions for sentient beings to go through the Three Periods and transmigrate in the Six Destinies.
The Twelve Links of Cyclic Existence are also called Twelve Links ofDependent Arising. We should understand how our lives came to be. This is related to the Three Periods Time. [Our present lives] are affected by our past lives, and the causes and conditions we created, which led us to come to this world. “Understand that the retributions of this life are the results of what we did in previous ones.
Why do we face these retribution in this life? Some people are born to a comfortable life. Others may not be born to good conditions, but they have a karmic affinity with these parents and this family. So, their arrival in the world change the family’s circumstances, and things go smoothly for them as they grow up. These are good causes and conditions. How are they so blessed to go through life so smoothly?We often hear stories like in our society. Such-and-such famous people grew up in such negative conditions. Before they were born, their parents’ circumstances were so poor they had to beg. After the child was born to this family, they became very fortunate and everything went smoothly. Look at those who are among the world wealthiest in the world, have very successful businesses and so on.
[Their current situation] depends on their past, the blessings they created, the affinities they formed.Thus everything in their life is smooth sailing. This is what happens if we have created blessed causes and conditions. What if we created evil causes and conditions? A person may be born to a distinguished family that is very successful. Then as he grows up, the family experiences impermanence. “Riches do not last longer than three generations” is what the ancients say. He is born to such a family, which then slowly declines and deteriorates. By the time he is teenager, even attending school regularly is problematic. The environment pressures him into shouldering heavy responsibilities and doing very hard work. This can be attributed to his past life.The karmic retributions he created [led to] the events of this lifetime. There are also ordinary families. The parents are not bad, but the children refuse to behave. Due to their negative affinities with the parents they are disobedient and do all sorts of evil deeds. They cause their parents to worry and create disturbances in society.There are people like this, too.
So, this is how sentient beings go through the Three Periods of time.The causes created in past lifetimes result in the retributions in this lifetime through the Twelve Links of Cyclic Existence, or Twelve Links of Dependent Arising. We all have these originating conditions in our past, present and future.
They lead to our cyclic existence through their sequential arising, so this is the teaching of Dependent Arising. Thus, we are very blessed to engage in spiritual cultivation. If we want to know how our bodies came to be, this is tied to the Twelve Links. So, we should all be ready to put our hearts into understanding how we come and go.
The wisdom of Pratyekabuddhas allow them to intensely contemplate how this life came to be.They can also realize the Buddha’s teachings. So, in addition to listening with our ears, we must also carefully contemplate His teachings we must also carefully contemplate His teachings.So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment