⊙清淨涅槃，具無量數，微妙功德，無生無滅，淨若虛空。一切有情，平等共有，其性本寂，故名涅槃。
⊙「佛以方便力，示以三乘教，眾生處處著，引之令得出。」《法華經方便品第二》
⊙佛以方便力：即善巧施權說。謂如來說布施得大富，說持戒得生天，說忍辱得離諸瞋恚，說精進具諸功德，說：禪定得息滅諸散亂，說智慧得捨諸煩惱。
⊙布施能度慳貪，持戒能度毀犯，忍辱能度瞋恚，精進能度懈怠，禪定能度散亂，般若能度愚癡。
⊙示以三乘教：三乘教義悉是權說，皆未至說真實法。眾生耽著小果，不樂趣向大乘，故佛將以大法引之。
【證嚴上人開示】
「清淨涅槃，具無量數，微妙功德，無生無滅，淨若虛空。一切有情，平等共有，其性本寂，故名涅槃。」
清淨涅槃
具無量數
微妙功德
無生無滅
淨若虛空
一切有情
平等共有
其性本寂
故名涅槃
佛陀向我們開示，無不都是希望我們人人，能夠體會我們自己的本性，本來就是清淨，所以要再向大家，分享清淨涅槃；「涅槃」就是清淨。
「具無量數」，這種清淨的本性，開闊，非常的開闊。其實，無論多少的各個世界，都沒有彼此之間的干擾。這是我們應該要知道，你和我，他和你，彼此之間，各有一個，如來本性清淨的世界。這是一個微妙功德，無生無滅，淨若虛空，人人的本性就是這樣，所以這是無生無滅。這種的境界要從何而來？那就是要修行，要具無量無數微妙的功德。
不知道大家是否還記得？佛陀自己說，親近過百千萬億諸佛，這是生生世世不斷地精進，這就是微妙功德。不論多少的佛，無量數，各尊佛，雖然是佛佛道同，教化方便施巧。因為，佛是應世界所需要，所以他來人間，人間，各個時代、各個背景不同，每一尊佛，他面對不同的時代，他要對不同的眾生，施權巧方便之法。
所以，每一尊佛，「權巧方便，適應機宜」，適應那個時機、適應當時眾生的根機，所以叫做，無量無數微妙之功德。我們若能堪得了，用這麼長久的時間，能堪得受每一尊佛的教育，我們不斷接受，不斷去體會。若如此，就能累積很多的功德。
大家說不定會覺得，釋迦佛他能遇到那麼多佛，那我們呢？哪一尊佛，我們都不知道，我們有沒有遇見過？我也不知道哪一位，他的法，我能夠用？我們若有這樣的想法，就要告訴你們，你將每一個人都當成一尊佛。
其實，每一個人都有，他的善巧妙法，我們若好好用心來聽，聽，他的觀念，聽他在對人處事的方法，他都是在教育我們。我們若用這種，恭敬、尊重的心，就沒有遇不到佛的機會，因為每一個人都是一尊佛。所以，我們要常常，培養這分恭敬心。
所以說要供養，無量百千萬億諸佛，並不困難。從他的身上學法，這也是很容易。這就是累積，無量無數微妙功德。
我們在人世間，要到哪裡找那麼多佛來供養？倒是每一位自性三寶，人人的身上，都有給我們機會，恭敬、尊重，讓我們修行的機會。
所以，我們的心，要常常保持這分清淨，清淨的心就是涅槃，就是對人圓、對事圓、理就圓，這就是真實的妙法。用清淨心，來對待外面的人、事、物，都能夠圓滿，這叫做清淨涅槃；也就是「淨若虛空」。
我們的心，如來的本性，其實清淨如虛空一般，一切有情都是平等，每一種形態的生命，都是平等。不只是人，你對其他生物尊重，所以一切有情，也都是我們修行的對象，何況是人類。所以，共，全都是，平等共有如來清淨的本性，所有的有情都是平等共有，因為「其性本寂，故名涅槃」。
「涅槃」的意思，就是圓融、寂靜、清淨、無礙，這叫做「涅槃」。所以我們若對，「涅槃」的道理很清楚，日常的生活中，沒有一時刻用不到。所以我們若時時，能夠用清淨心來面對一切，用恭敬心來面對一切，就如釋迦佛說的，他生生世世(親近百千萬億無數諸佛)。
所說的「生生世世」，過去、現在、未來，我們也能說是生生世世。過去就是前世，昨天，前世，前世與昨天差沒有多少；這輩子與今天，也是一樣；或是下輩子，與我們的來生都一樣。只要我們的心真的很清淨，我們就能知道，過去的因、過去的緣，所以我們這輩子，和這些人結好因，造好因、結好緣，大家面對面都是很歡喜，有志一同，共同來做一項，完成一項事情。這就是過去清淨的因，現在清淨的果；現在大家共同來造福因，共同未來結好緣、得好果。
若大家的心，都能常常用這樣的心，來對待每一天、對待每一件事情，若如此，這就是本寂。其性本寂，人人都做得到，不是不會，因為人人都有，人人都有這本來，清淨、寂靜的如來本性。所以這涅槃，就是我們清淨的本性。
大家要用心，聽經不是光看文字，我們瞭解經義之後，我們要用於日常的生活，這才是真正，法髓入我們的慧命裡。若將此法髓，自己要造血，才能養我們的慧命。所以希望人人，要將這所有的每一句，我們要活用於人群生活中。
下面再說：「佛以方便力，示以三乘教，眾生處處著，引之令得出」。
佛以方便力
示以三乘教
眾生處處著
引之令得出
《法華經方便品第二》
因為有此三乘，三乘的教法，聲聞、緣覺、菩薩，此三乘根機不同，就是教育，施教的方法也不同。但是，對聲聞、緣覺，佛陀就說「處處著」，除了修行之人處處著，到處都是執著，所有的法都是偏，偏小執空，何況是沒有修行的凡夫呢？執著就更多了。
所以，佛陀就對聲聞、緣覺說，要知道，眾生就是這樣，處處都是執著。「處處」就是說時時、每個地方、每一件事情，無所不有的執著，所以叫做，「眾生處處著，引之令得出」，佛陀就是為此來引導眾生，無不都是要改除眾生的執著。這是佛陀來人間說法，施方便教法的道理。
所以下面接著說：「佛以方便力」。「方」就是方法，「便」就是便宜。這樣比較簡單，用這樣的方法，來對這樣的人的根機，這樣比較通。所以這叫做方便，也就是「善巧施權說」。
佛以方便力：
即善巧施權說
謂如來
說：布施得大富
說：持戒得生天
說：忍辱得離諸瞋恚
說：精進具諸功德
說：禪定得息滅諸散亂
說：智慧得捨諸煩惱
佛陀用很善、巧妙的方法，來對機說教。那就是說，佛陀會說：「布施之人能夠得大富。」所以眾生貪著，我要能如意、要很有錢、很富有。布施就能得富，若這樣，我很甘願布施。
佛陀又再說：「持戒得生天。」若能持五戒、行十善，這樣的人一定會生天堂。大家若聽到這樣，就知道，這樣我要趕快，要趕緊來持戒。人間的富，生命太短了，我應該要生天堂，生命長又享受多。所以我輩子要趕緊，持戒、行十善。
佛陀又說：「忍辱得離諸瞋恚」。我們大家常常愛發脾氣，發脾氣很苦，脾氣發了之後，真的是很不歡喜，心，很不舒服。佛陀就開始進一步告訴大家：「你若是要得到寬心、歡喜，唯有你要忍辱。退一步海闊天空，忍辱就能克服瞋恚。」
說：「精進具諸功德」。大家要精進，精進能造很多的功德。就如佛陀，供養過無量百千萬億諸佛，修很多種種的行，這就是累積功德。累積功德就是表達精進，所以，精進能夠具諸功德。
又再說禪定，「禪定得息滅諸散亂」。有的人想要修行，不過我的心就一直無法專心，心都一直散亂。佛陀就教他，教他說要禪定，打坐、數息觀，或者是眼觀鼻、鼻觀心，很多種的方法。
但是，禪定，大家要很小心，禪定有方法，其實最高的禪定，那就是挑柴運水無不是禪定。就是說，你的身體在做什麼事情，你的心就要用在那裡。我們若一點分心，說不定一閃失會造成了傷害。所以，禪定，我們無論在做什麼事情，無不都是要專心的意思。
說：「智慧得捨諸煩惱」。教我們，智慧能夠捨諸煩惱。所以我們應該要好好的，心如何控制好我們自己，做事情，我們要專心，我們用智慧來分析一切。若能如此，這是佛陀，也是一種善巧方便說，這就是種種方便，為一般的凡夫所開的善巧。
若是，對學佛的人，他就開「六度」的法門，用六種的方法，一層比一層更深，一層比一層對人間愈有益。這就是佛陀的方便法，用種種方便，開化眾生，無不都是要為使令眾生，能夠解脫苦的輪迴。這是佛陀用方便法，讓大家能夠漸漸精進。
光此「六度」，六種的方法，從凡夫，最不懂、最無法接受道理的人開始，開始為他說，說到讓他知道，你要布施，你就能得大富。其實，大富，何謂富？常常說過，富有是在我們的心。不過，眾生的執著，他就要用這樣的方法來牽引他，一直一直到明白道理的人，開始就進一步告訴他，貧中之富，哪怕是沒有錢，但是他能用他的心歡喜布施。
所以，布施其實是要度慳貪，持戒是要度毀犯，忍辱是度瞋恚，精進是度懈怠，禪定是度散亂，般若智慧是度愚癡。
布施能度慳貪
持戒能度毀犯
忍辱能度瞋恚
精進能度懈怠
禪定能度散亂
般若能度愚癡
這就是佛陀他用善巧方便，要來教度眾生，應眾生之根機，所以「示以三乘教」。三乘的教義就是權說，全是用方便說，都還未到達最真實的一乘妙法。所以佛陀，才要再費這麼多的時間，要將三乘根機拉平齊，要讓大家知道，知道不要再耽著於小果，我們大家要發歡喜心，要趣向大乘。
示以三乘教：
三乘教義
悉是權說
皆未至說真實法
眾生耽著小果
不樂趣向大乘
故佛將以大法引之
這就佛陀他所要教的，引導人人進入大法，就是「一乘實相」的道理。不是應個人的身，量身訂作的，不是。現在人人，全都是要共同一個觀念，人人都有內心無限量數的，真如本性，開闊的心胸。這種心胸無涯，清淨無染的佛性，這是人人本具。所以人人時時要多用心
Explanations by Master Cheng-Yan
Subject: Pure Nirvana Is Perfect and Unhindered(清淨涅槃圓融無礙)
Date: January.31. 2014
“Pure Nirvana is replete with an infinite number of subtle and wondrous merits. It is non-arising and non-ceasing, as pure as the endless void. All sentient beings are equal and all have such intrinsically tranquil nature. This is the state of Nirvana.”
The Buddha taught us solely because He hoped we could all realize that our intrinsic nature was originally pure. So once again, I want to share the concept of pure Nirvana with everyone. Nirvana is always pure and “replete with an infinite number” [of wondrous merits]. Those with this pure nature indeed have a broad and spacious [state of mind]. No matter how many of us exist, our individual worlds do not hinder each other’s. Thus, we should understand that within you and me, he and you, within all of us we each have a pure state of mind, and intrinsic Buddha-nature.
This comes from subtle and wondrous merits and is non-arising and non-ceasing, as pure as the endless void. Our intrinsic nature has always been like this, in a state of non-arising and non-ceasing. How do we attain this state? By engaging in spiritual practice and accumulating an infinite number of merits. Perhaps all of you still remember that the Buddha Himself once said He drew near countless Buddhas and diligently practiced; lifetime after lifetime. This creates subtle and wondrous merits. No matter how many Buddhas there are, each one of these infinite Buddhas shares the same path and teaches skillful and suitable means. This is because Buddhas meet the world’s needs. They come to this world in different time periods and circumstances. Every Buddha, in dealing with different eras, gives sentient beings different skillful means. Thus, every Buddha [teaches] “skillful means suitable for capabilities.” Their teachings suit that time period and the capabilities of those sentient beings. This comes from their infinite and countless subtle, wondrous merits. If we can persist in spending such a long period of time being taught by each Buddha, continuously accepting and realizing Their teachings, we will accumulate many merits.
Perhaps you may wonder, “Sakyamuni encountered so many Buddhas, but what about us?” We have no idea whether we have even met one. We also do not know which [Buddha’s] teachings we can practice. If you wondrous such things, then I suggest that you treat every single person as a Buddha. Truthfully, each person has suitable wondrous Dharma. If we listen mindfully to their perspective and the way they deal with things, they are constantly teaching us. If we treat others with respect, we will certainly encounter Buddhas because every person will be a Buddha to us. Therefore, we must constantly cultivate our sense of respect.
Therefore, to make offerings to countless Buddhas is not very difficult.And to learn the Dharma form these Buddhas is also very simple.This is how we can accumulate infinite, countless subtle and wondrous merits.In this world, where can we find so many Buddhas to make offerings to?Each of us has theThree Treasures in our nature.
Every interaction is an opportunity for us to practice deference and respect, to engage in spiritual practice.
Therefore, our hearts must always remain pure.A pure heart is [in a state of] Nirvana.
When we are in harmony with people and matters, we are in harmony with [true] principles.This is true, wondrous Dharma.When we deal with external phenomena with a pure heart, we can be in harmony with everything.This is called pure Nirvana, which is also as pure as the endless void.Our hearts, our Buddha-nature, are indeed as pure as the endless void.
All sentient beings are equal; all life forms are equal.This applies to all beings, not just humans.So, [encounters with] all sentient beings are opportunities for spiritual practice, let alone those with other humans.So, we all have the same pure, intrinsic Buddha-nature.All sentient beings are equal because [they have] “an intrinsically tranquil nature, which is called Nirvana”.
Nirvana means harmonious, tranquil and still, pure and unhindered.Therefore, if we clearly understand the principles of Nirvana, we can apply these principles at all times in our daily living.So, if we can always face everything with respect and a pure mind, we can [practice], life after life, as Sakyamuni Buddha did.
What is meant by life after life is the past, present and future.We can also say that in “life after life,” the past could be a previous life, or yesterday.There is not must difference between the two.This lifetime and today are also the same.Our next life is the same as all future lifetimes.As long as we have a pure heart, we can recognize that because of past causes and conditions, in this lifetime, we are able to form good causes and conditions with the same people again.
So, we can joyfully interact with each other and pool our strengths to complete tasks.
So, pure causes created in the past led to the pure effects of the present, so now we can create blessed causes together to form good conditions and effects for the future.
If every one of us faces every day and every matter with this mindset, we have found our intrinsically tranquil nature.We can all attain this nature because we all originally had this pure, tranquil and still Buddha-nature.So, Nirvana is our pure intrinsic nature.We have to be mindful.
Learning the sutras goes beyond just the words.After we understand the meaning behind them, we must apply them to our daily living.This is how the Dharma-marrow can penetrate our wisdom-life.With this marrow, we create the blood cells that sustain our wisdom-life.So, I hope everyone can apply every word of the teachings to their interactions with other people.
Moreover, “The Buddha used the power of skillful means to reveal theThree Vehicle teachings so that sentient beings, who are attached to everything, may be guided and released.”
The Three Vehicle teachings are for Hearers, Solkitary Realizers an Bodhisattvas. They have different capabilities so the methods for teaching them must also be different. When it comes to Hearers and Solitary Realizers, the Buddha has said that “they are attached to everything”. Even these spiritual practitioners are attached to many things, biased toward the small and attached to emptiness, not to mention ordinary people who do not engage in spiritual practice. They are even more stubborn.
The Buddha told Hearers and Solitary Realizers, “You must realize this is how sentient beings are. They are attached to all things”. Here, “attached to everything” means at all times and in all places, they form attachments to all things. This is why the Buddha said, “Sentient beings, who are attached to everything, may be guided and released.” The Buddha comes to guide sentient beings solely to eliminate their attachments. This is the reason the Buddha comes to teach skillful means in the world.
So next it says, “The Buddha used the power of skillful means”. Skillful means are easy methods.These are simpler teachings that suit these people’s capabilities and are easier for them to understand. So, they are called skillful means and are how He “cleverly gave provisional teachings.”
The Buddha used the power of skillful means: He cleverly gave provisional teachings. The Tathagata said: Those who practice giving attain great wealth. Those who uphold precepts are reborn in heaven. Those with patience are freed of anger and hatred. Those who are diligent will be replete with all me. Those with Samadhi can eliminate all distractions. Those with wisdom can let go of all afflictions.”
The Buddha preached virtuous, suitable practices to teach according to capabilities. This means the Buddha was telling us, “Those who practice giving attain great fortune” because we sentient beings ling to the idea of wanting everything to be as we wish it. We want to have money and to be very wealthy, so if by giving we can attain wealth, we will willingly practice giving.
The Buddha said, “Those who uphold precepts are reborn in heaven.” People who uphold the Five Precepts and do the Ten Good Deeds will certainly be born in the heaven realm. When people hear this, they believe that they must quickly begin upholding precepts.
In this world, wealth and life are short-lived, so they want to go to heaven, where life is long and joyful. So, in this lifetime they will make haste to uphold precepts and do the Ten Good Deeds.
The Buddha also said, “Those with patience are freed of anger and hatred.” We all frequently lose our tempers, but that will only bring us suffering. After we lose our tempers, we will feel very unhappy and uneasy. The Buddha then told everyone, “If you want to be broad-minded and happy, you must have patience”. Take a step back to see the big picture. Then patience can overcome anger and rage.
“Those who are diligent will be replete with all merits.” By being diligent, we can create a lot of merits. Then we are like the Buddha, who made offerings to countless Buddhas and practiced Their teachings to accumulate merits. This is a way to demonstrate diligence. Therefore, by being diligent, we can be replete with merits.
He then talked about Samadhi. “Those with Samadhi eliminate all distractions.” Sometimes we want to engage in spiritual practice, but we cannot seem to concentrate; our minds are full of distractions. So, the Buddha taught us to cultivate a state of Samadhi, to practice sitting or breath-counting meditation. By focusing on the nose, we focus our minds. There are many methods. However, we have to be careful in how we enterSamadhi; it requires a certain method. Indeed, the greatest state of Samadhiis doing everything in a meditative state. This means that, whatever our bodies are doing, our minds are completely focused on it. If we become distracted, who knows what kind of harm we could cause. So, no matter what we are doing, we must be in a state of Samadhi.
“Those with wisdom can let go of all afflictions”. The Buddha taught that, with wisdom, we can shed all afflictions. Therefore, we must learn to practice self-control. When we do things, we must be focused, and we must use wisdom to analyze all situations. This is also a skillful means taught by the Buddha. These are all suitable skillful means that He established for ordinary people.
For Buddhist practitioners, He opened the Dharma-door of the Six Paramitas. These are six methods, each more profound than the previous, each more beneficial to this world. These are the skillful means of the Buddha. He used various skillful means to teach sentient beings, solely to enable them to transcend this endless cycle of suffering. This is why the Buddha used skillful Dharma to gradually help everyone become more diligent.
With only these Six Paramitas, these six methods, He began with the most unreceptive people, to teach them so they would understand, “Those who practice giving attain great wealth.” Actually, what is wealth? I often say that wealth is a state of mind. But we sentient beings are stubborn, so He has to keep guiding us in this way until we can finally understand His principles. Then He tells us that there are those who are wealthy among the poor, people who happily practice giving even though they do not have much money.
Thus, the practice of giving can actually transform the stingy and greedy. Upholding precepts can transform transgressors. Patience can transform the angry. Diligence can transform the lazy. Samadhican transform the distracted. Prajna, wisdom, can transform the ignorant.
These are skillful means the Buddha had taught sentient beings according to their capabilities. So, He “revealed the Three Vehicle teachings.” Those were all provisional teachings skillfully given. These cannot help us reach the ultimate, wondrous Dharma of the One Vehicle. This is why the Buddha had to spend so much time bring those of the Three Vehicle capabilities to the same level. This helps us all realize that we cannot linger on Small Vehicle attainments. We must joyfully move toward the Great Vehicle.
“Revealing the Three Vehicle teachings: When expounding the ThreeVehicle teachings, He was still giving provisional teachings and had not yet expounded the True Dharma. Sentient beings linger on small attainments and take no pleasure in going toward the Great Vehicle. Therefore, the Buddha guides them with the great Dharma.”
This is what the Buddha wants to teach us. He guides us all to enter the great Dharma the principle of “the ultimate reality of the One Vehicle.” These teachings are not designed with any specific person in mind. Not at all. Right now, we must all share the same perspective. In our hearts, we all have the boundless. Buddha-nature, a broad and open mind. This boundless heart and pure, undefiled Buddha-nature are what we all intrinsically have. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「佛以方便力，示以三乘教，眾生處處著，引之令得出。」《法華經方便品第二》
⊙佛以方便力：即善巧施權說。謂如來說布施得大富，說持戒得生天，說忍辱得離諸瞋恚，說精進具諸功德，說：禪定得息滅諸散亂，說智慧得捨諸煩惱。
⊙布施能度慳貪，持戒能度毀犯，忍辱能度瞋恚，精進能度懈怠，禪定能度散亂，般若能度愚癡。
⊙示以三乘教：三乘教義悉是權說，皆未至說真實法。眾生耽著小果，不樂趣向大乘，故佛將以大法引之。
【證嚴上人開示】
「清淨涅槃，具無量數，微妙功德，無生無滅，淨若虛空。一切有情，平等共有，其性本寂，故名涅槃。」
清淨涅槃
具無量數
微妙功德
無生無滅
淨若虛空
一切有情
平等共有
其性本寂
故名涅槃
佛陀向我們開示，無不都是希望我們人人，能夠體會我們自己的本性，本來就是清淨，所以要再向大家，分享清淨涅槃；「涅槃」就是清淨。
「具無量數」，這種清淨的本性，開闊，非常的開闊。其實，無論多少的各個世界，都沒有彼此之間的干擾。這是我們應該要知道，你和我，他和你，彼此之間，各有一個，如來本性清淨的世界。這是一個微妙功德，無生無滅，淨若虛空，人人的本性就是這樣，所以這是無生無滅。這種的境界要從何而來？那就是要修行，要具無量無數微妙的功德。
不知道大家是否還記得？佛陀自己說，親近過百千萬億諸佛，這是生生世世不斷地精進，這就是微妙功德。不論多少的佛，無量數，各尊佛，雖然是佛佛道同，教化方便施巧。因為，佛是應世界所需要，所以他來人間，人間，各個時代、各個背景不同，每一尊佛，他面對不同的時代，他要對不同的眾生，施權巧方便之法。
所以，每一尊佛，「權巧方便，適應機宜」，適應那個時機、適應當時眾生的根機，所以叫做，無量無數微妙之功德。我們若能堪得了，用這麼長久的時間，能堪得受每一尊佛的教育，我們不斷接受，不斷去體會。若如此，就能累積很多的功德。
大家說不定會覺得，釋迦佛他能遇到那麼多佛，那我們呢？哪一尊佛，我們都不知道，我們有沒有遇見過？我也不知道哪一位，他的法，我能夠用？我們若有這樣的想法，就要告訴你們，你將每一個人都當成一尊佛。
其實，每一個人都有，他的善巧妙法，我們若好好用心來聽，聽，他的觀念，聽他在對人處事的方法，他都是在教育我們。我們若用這種，恭敬、尊重的心，就沒有遇不到佛的機會，因為每一個人都是一尊佛。所以，我們要常常，培養這分恭敬心。
所以說要供養，無量百千萬億諸佛，並不困難。從他的身上學法，這也是很容易。這就是累積，無量無數微妙功德。
我們在人世間，要到哪裡找那麼多佛來供養？倒是每一位自性三寶，人人的身上，都有給我們機會，恭敬、尊重，讓我們修行的機會。
所以，我們的心，要常常保持這分清淨，清淨的心就是涅槃，就是對人圓、對事圓、理就圓，這就是真實的妙法。用清淨心，來對待外面的人、事、物，都能夠圓滿，這叫做清淨涅槃；也就是「淨若虛空」。
我們的心，如來的本性，其實清淨如虛空一般，一切有情都是平等，每一種形態的生命，都是平等。不只是人，你對其他生物尊重，所以一切有情，也都是我們修行的對象，何況是人類。所以，共，全都是，平等共有如來清淨的本性，所有的有情都是平等共有，因為「其性本寂，故名涅槃」。
「涅槃」的意思，就是圓融、寂靜、清淨、無礙，這叫做「涅槃」。所以我們若對，「涅槃」的道理很清楚，日常的生活中，沒有一時刻用不到。所以我們若時時，能夠用清淨心來面對一切，用恭敬心來面對一切，就如釋迦佛說的，他生生世世(親近百千萬億無數諸佛)。
所說的「生生世世」，過去、現在、未來，我們也能說是生生世世。過去就是前世，昨天，前世，前世與昨天差沒有多少；這輩子與今天，也是一樣；或是下輩子，與我們的來生都一樣。只要我們的心真的很清淨，我們就能知道，過去的因、過去的緣，所以我們這輩子，和這些人結好因，造好因、結好緣，大家面對面都是很歡喜，有志一同，共同來做一項，完成一項事情。這就是過去清淨的因，現在清淨的果；現在大家共同來造福因，共同未來結好緣、得好果。
若大家的心，都能常常用這樣的心，來對待每一天、對待每一件事情，若如此，這就是本寂。其性本寂，人人都做得到，不是不會，因為人人都有，人人都有這本來，清淨、寂靜的如來本性。所以這涅槃，就是我們清淨的本性。
大家要用心，聽經不是光看文字，我們瞭解經義之後，我們要用於日常的生活，這才是真正，法髓入我們的慧命裡。若將此法髓，自己要造血，才能養我們的慧命。所以希望人人，要將這所有的每一句，我們要活用於人群生活中。
下面再說：「佛以方便力，示以三乘教，眾生處處著，引之令得出」。
佛以方便力
示以三乘教
眾生處處著
引之令得出
《法華經方便品第二》
因為有此三乘，三乘的教法，聲聞、緣覺、菩薩，此三乘根機不同，就是教育，施教的方法也不同。但是，對聲聞、緣覺，佛陀就說「處處著」，除了修行之人處處著，到處都是執著，所有的法都是偏，偏小執空，何況是沒有修行的凡夫呢？執著就更多了。
所以，佛陀就對聲聞、緣覺說，要知道，眾生就是這樣，處處都是執著。「處處」就是說時時、每個地方、每一件事情，無所不有的執著，所以叫做，「眾生處處著，引之令得出」，佛陀就是為此來引導眾生，無不都是要改除眾生的執著。這是佛陀來人間說法，施方便教法的道理。
所以下面接著說：「佛以方便力」。「方」就是方法，「便」就是便宜。這樣比較簡單，用這樣的方法，來對這樣的人的根機，這樣比較通。所以這叫做方便，也就是「善巧施權說」。
佛以方便力：
即善巧施權說
謂如來
說：布施得大富
說：持戒得生天
說：忍辱得離諸瞋恚
說：精進具諸功德
說：禪定得息滅諸散亂
說：智慧得捨諸煩惱
佛陀用很善、巧妙的方法，來對機說教。那就是說，佛陀會說：「布施之人能夠得大富。」所以眾生貪著，我要能如意、要很有錢、很富有。布施就能得富，若這樣，我很甘願布施。
佛陀又再說：「持戒得生天。」若能持五戒、行十善，這樣的人一定會生天堂。大家若聽到這樣，就知道，這樣我要趕快，要趕緊來持戒。人間的富，生命太短了，我應該要生天堂，生命長又享受多。所以我輩子要趕緊，持戒、行十善。
佛陀又說：「忍辱得離諸瞋恚」。我們大家常常愛發脾氣，發脾氣很苦，脾氣發了之後，真的是很不歡喜，心，很不舒服。佛陀就開始進一步告訴大家：「你若是要得到寬心、歡喜，唯有你要忍辱。退一步海闊天空，忍辱就能克服瞋恚。」
說：「精進具諸功德」。大家要精進，精進能造很多的功德。就如佛陀，供養過無量百千萬億諸佛，修很多種種的行，這就是累積功德。累積功德就是表達精進，所以，精進能夠具諸功德。
又再說禪定，「禪定得息滅諸散亂」。有的人想要修行，不過我的心就一直無法專心，心都一直散亂。佛陀就教他，教他說要禪定，打坐、數息觀，或者是眼觀鼻、鼻觀心，很多種的方法。
但是，禪定，大家要很小心，禪定有方法，其實最高的禪定，那就是挑柴運水無不是禪定。就是說，你的身體在做什麼事情，你的心就要用在那裡。我們若一點分心，說不定一閃失會造成了傷害。所以，禪定，我們無論在做什麼事情，無不都是要專心的意思。
說：「智慧得捨諸煩惱」。教我們，智慧能夠捨諸煩惱。所以我們應該要好好的，心如何控制好我們自己，做事情，我們要專心，我們用智慧來分析一切。若能如此，這是佛陀，也是一種善巧方便說，這就是種種方便，為一般的凡夫所開的善巧。
若是，對學佛的人，他就開「六度」的法門，用六種的方法，一層比一層更深，一層比一層對人間愈有益。這就是佛陀的方便法，用種種方便，開化眾生，無不都是要為使令眾生，能夠解脫苦的輪迴。這是佛陀用方便法，讓大家能夠漸漸精進。
光此「六度」，六種的方法，從凡夫，最不懂、最無法接受道理的人開始，開始為他說，說到讓他知道，你要布施，你就能得大富。其實，大富，何謂富？常常說過，富有是在我們的心。不過，眾生的執著，他就要用這樣的方法來牽引他，一直一直到明白道理的人，開始就進一步告訴他，貧中之富，哪怕是沒有錢，但是他能用他的心歡喜布施。
所以，布施其實是要度慳貪，持戒是要度毀犯，忍辱是度瞋恚，精進是度懈怠，禪定是度散亂，般若智慧是度愚癡。
布施能度慳貪
持戒能度毀犯
忍辱能度瞋恚
精進能度懈怠
禪定能度散亂
般若能度愚癡
這就是佛陀他用善巧方便，要來教度眾生，應眾生之根機，所以「示以三乘教」。三乘的教義就是權說，全是用方便說，都還未到達最真實的一乘妙法。所以佛陀，才要再費這麼多的時間，要將三乘根機拉平齊，要讓大家知道，知道不要再耽著於小果，我們大家要發歡喜心，要趣向大乘。
示以三乘教：
三乘教義
悉是權說
皆未至說真實法
眾生耽著小果
不樂趣向大乘
故佛將以大法引之
這就佛陀他所要教的，引導人人進入大法，就是「一乘實相」的道理。不是應個人的身，量身訂作的，不是。現在人人，全都是要共同一個觀念，人人都有內心無限量數的，真如本性，開闊的心胸。這種心胸無涯，清淨無染的佛性，這是人人本具。所以人人時時要多用心
Explanations by Master Cheng-Yan
Subject: Pure Nirvana Is Perfect and Unhindered(清淨涅槃圓融無礙)
Date: January.31. 2014
“Pure Nirvana is replete with an infinite number of subtle and wondrous merits. It is non-arising and non-ceasing, as pure as the endless void. All sentient beings are equal and all have such intrinsically tranquil nature. This is the state of Nirvana.”
The Buddha taught us solely because He hoped we could all realize that our intrinsic nature was originally pure. So once again, I want to share the concept of pure Nirvana with everyone. Nirvana is always pure and “replete with an infinite number” [of wondrous merits]. Those with this pure nature indeed have a broad and spacious [state of mind]. No matter how many of us exist, our individual worlds do not hinder each other’s. Thus, we should understand that within you and me, he and you, within all of us we each have a pure state of mind, and intrinsic Buddha-nature.
This comes from subtle and wondrous merits and is non-arising and non-ceasing, as pure as the endless void. Our intrinsic nature has always been like this, in a state of non-arising and non-ceasing. How do we attain this state? By engaging in spiritual practice and accumulating an infinite number of merits. Perhaps all of you still remember that the Buddha Himself once said He drew near countless Buddhas and diligently practiced; lifetime after lifetime. This creates subtle and wondrous merits. No matter how many Buddhas there are, each one of these infinite Buddhas shares the same path and teaches skillful and suitable means. This is because Buddhas meet the world’s needs. They come to this world in different time periods and circumstances. Every Buddha, in dealing with different eras, gives sentient beings different skillful means. Thus, every Buddha [teaches] “skillful means suitable for capabilities.” Their teachings suit that time period and the capabilities of those sentient beings. This comes from their infinite and countless subtle, wondrous merits. If we can persist in spending such a long period of time being taught by each Buddha, continuously accepting and realizing Their teachings, we will accumulate many merits.
Perhaps you may wonder, “Sakyamuni encountered so many Buddhas, but what about us?” We have no idea whether we have even met one. We also do not know which [Buddha’s] teachings we can practice. If you wondrous such things, then I suggest that you treat every single person as a Buddha. Truthfully, each person has suitable wondrous Dharma. If we listen mindfully to their perspective and the way they deal with things, they are constantly teaching us. If we treat others with respect, we will certainly encounter Buddhas because every person will be a Buddha to us. Therefore, we must constantly cultivate our sense of respect.
Therefore, to make offerings to countless Buddhas is not very difficult.And to learn the Dharma form these Buddhas is also very simple.This is how we can accumulate infinite, countless subtle and wondrous merits.In this world, where can we find so many Buddhas to make offerings to?Each of us has theThree Treasures in our nature.
Every interaction is an opportunity for us to practice deference and respect, to engage in spiritual practice.
Therefore, our hearts must always remain pure.A pure heart is [in a state of] Nirvana.
When we are in harmony with people and matters, we are in harmony with [true] principles.This is true, wondrous Dharma.When we deal with external phenomena with a pure heart, we can be in harmony with everything.This is called pure Nirvana, which is also as pure as the endless void.Our hearts, our Buddha-nature, are indeed as pure as the endless void.
All sentient beings are equal; all life forms are equal.This applies to all beings, not just humans.So, [encounters with] all sentient beings are opportunities for spiritual practice, let alone those with other humans.So, we all have the same pure, intrinsic Buddha-nature.All sentient beings are equal because [they have] “an intrinsically tranquil nature, which is called Nirvana”.
Nirvana means harmonious, tranquil and still, pure and unhindered.Therefore, if we clearly understand the principles of Nirvana, we can apply these principles at all times in our daily living.So, if we can always face everything with respect and a pure mind, we can [practice], life after life, as Sakyamuni Buddha did.
What is meant by life after life is the past, present and future.We can also say that in “life after life,” the past could be a previous life, or yesterday.There is not must difference between the two.This lifetime and today are also the same.Our next life is the same as all future lifetimes.As long as we have a pure heart, we can recognize that because of past causes and conditions, in this lifetime, we are able to form good causes and conditions with the same people again.
So, we can joyfully interact with each other and pool our strengths to complete tasks.
So, pure causes created in the past led to the pure effects of the present, so now we can create blessed causes together to form good conditions and effects for the future.
If every one of us faces every day and every matter with this mindset, we have found our intrinsically tranquil nature.We can all attain this nature because we all originally had this pure, tranquil and still Buddha-nature.So, Nirvana is our pure intrinsic nature.We have to be mindful.
Learning the sutras goes beyond just the words.After we understand the meaning behind them, we must apply them to our daily living.This is how the Dharma-marrow can penetrate our wisdom-life.With this marrow, we create the blood cells that sustain our wisdom-life.So, I hope everyone can apply every word of the teachings to their interactions with other people.
Moreover, “The Buddha used the power of skillful means to reveal theThree Vehicle teachings so that sentient beings, who are attached to everything, may be guided and released.”
The Three Vehicle teachings are for Hearers, Solkitary Realizers an Bodhisattvas. They have different capabilities so the methods for teaching them must also be different. When it comes to Hearers and Solitary Realizers, the Buddha has said that “they are attached to everything”. Even these spiritual practitioners are attached to many things, biased toward the small and attached to emptiness, not to mention ordinary people who do not engage in spiritual practice. They are even more stubborn.
The Buddha told Hearers and Solitary Realizers, “You must realize this is how sentient beings are. They are attached to all things”. Here, “attached to everything” means at all times and in all places, they form attachments to all things. This is why the Buddha said, “Sentient beings, who are attached to everything, may be guided and released.” The Buddha comes to guide sentient beings solely to eliminate their attachments. This is the reason the Buddha comes to teach skillful means in the world.
So next it says, “The Buddha used the power of skillful means”. Skillful means are easy methods.These are simpler teachings that suit these people’s capabilities and are easier for them to understand. So, they are called skillful means and are how He “cleverly gave provisional teachings.”
The Buddha used the power of skillful means: He cleverly gave provisional teachings. The Tathagata said: Those who practice giving attain great wealth. Those who uphold precepts are reborn in heaven. Those with patience are freed of anger and hatred. Those who are diligent will be replete with all me. Those with Samadhi can eliminate all distractions. Those with wisdom can let go of all afflictions.”
The Buddha preached virtuous, suitable practices to teach according to capabilities. This means the Buddha was telling us, “Those who practice giving attain great fortune” because we sentient beings ling to the idea of wanting everything to be as we wish it. We want to have money and to be very wealthy, so if by giving we can attain wealth, we will willingly practice giving.
The Buddha said, “Those who uphold precepts are reborn in heaven.” People who uphold the Five Precepts and do the Ten Good Deeds will certainly be born in the heaven realm. When people hear this, they believe that they must quickly begin upholding precepts.
In this world, wealth and life are short-lived, so they want to go to heaven, where life is long and joyful. So, in this lifetime they will make haste to uphold precepts and do the Ten Good Deeds.
The Buddha also said, “Those with patience are freed of anger and hatred.” We all frequently lose our tempers, but that will only bring us suffering. After we lose our tempers, we will feel very unhappy and uneasy. The Buddha then told everyone, “If you want to be broad-minded and happy, you must have patience”. Take a step back to see the big picture. Then patience can overcome anger and rage.
“Those who are diligent will be replete with all merits.” By being diligent, we can create a lot of merits. Then we are like the Buddha, who made offerings to countless Buddhas and practiced Their teachings to accumulate merits. This is a way to demonstrate diligence. Therefore, by being diligent, we can be replete with merits.
He then talked about Samadhi. “Those with Samadhi eliminate all distractions.” Sometimes we want to engage in spiritual practice, but we cannot seem to concentrate; our minds are full of distractions. So, the Buddha taught us to cultivate a state of Samadhi, to practice sitting or breath-counting meditation. By focusing on the nose, we focus our minds. There are many methods. However, we have to be careful in how we enterSamadhi; it requires a certain method. Indeed, the greatest state of Samadhiis doing everything in a meditative state. This means that, whatever our bodies are doing, our minds are completely focused on it. If we become distracted, who knows what kind of harm we could cause. So, no matter what we are doing, we must be in a state of Samadhi.
“Those with wisdom can let go of all afflictions”. The Buddha taught that, with wisdom, we can shed all afflictions. Therefore, we must learn to practice self-control. When we do things, we must be focused, and we must use wisdom to analyze all situations. This is also a skillful means taught by the Buddha. These are all suitable skillful means that He established for ordinary people.
For Buddhist practitioners, He opened the Dharma-door of the Six Paramitas. These are six methods, each more profound than the previous, each more beneficial to this world. These are the skillful means of the Buddha. He used various skillful means to teach sentient beings, solely to enable them to transcend this endless cycle of suffering. This is why the Buddha used skillful Dharma to gradually help everyone become more diligent.
With only these Six Paramitas, these six methods, He began with the most unreceptive people, to teach them so they would understand, “Those who practice giving attain great wealth.” Actually, what is wealth? I often say that wealth is a state of mind. But we sentient beings are stubborn, so He has to keep guiding us in this way until we can finally understand His principles. Then He tells us that there are those who are wealthy among the poor, people who happily practice giving even though they do not have much money.
Thus, the practice of giving can actually transform the stingy and greedy. Upholding precepts can transform transgressors. Patience can transform the angry. Diligence can transform the lazy. Samadhican transform the distracted. Prajna, wisdom, can transform the ignorant.
These are skillful means the Buddha had taught sentient beings according to their capabilities. So, He “revealed the Three Vehicle teachings.” Those were all provisional teachings skillfully given. These cannot help us reach the ultimate, wondrous Dharma of the One Vehicle. This is why the Buddha had to spend so much time bring those of the Three Vehicle capabilities to the same level. This helps us all realize that we cannot linger on Small Vehicle attainments. We must joyfully move toward the Great Vehicle.
“Revealing the Three Vehicle teachings: When expounding the ThreeVehicle teachings, He was still giving provisional teachings and had not yet expounded the True Dharma. Sentient beings linger on small attainments and take no pleasure in going toward the Great Vehicle. Therefore, the Buddha guides them with the great Dharma.”
This is what the Buddha wants to teach us. He guides us all to enter the great Dharma the principle of “the ultimate reality of the One Vehicle.” These teachings are not designed with any specific person in mind. Not at all. Right now, we must all share the same perspective. In our hearts, we all have the boundless. Buddha-nature, a broad and open mind. This boundless heart and pure, undefiled Buddha-nature are what we all intrinsically have. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment