⊙佛恩法髓滋養慧命，速令獲得一乘妙法，戒定智慧常念佛教，增長知見返觀自性。
⊙「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》
⊙眾生處處著：眾生所以輪迴六道而不能超脫者，為處處著故。因著則惑業苦生，乃成輪迴。心情纏綿於事物，而不離於著，如愛著、執著、不捨名「著」。
⊙「廣演言教，無數方便，引導眾生，令離諸著。」《法華經方便品第二》
【證嚴上人開示】
佛恩法髓滋養慧命，速令獲得一乘妙法，戒定智慧常念佛教，增長知見返觀自性。
佛恩法髓滋養慧命
速令獲得一乘妙法
戒定智慧常念佛教
增長知見返觀自性
我們人人要常念佛恩。佛恩成長我們的慧命。就如在感恩父母，成長我們的生命。我們要知道，父母生我們的生命，那就是一生一世，這是父母養育之恩。
佛陀給我們的慧命，那就是生生世世，而且能讓我們脫胎換骨。意思就是說，讓我們的內心無明煩惱，全都去除，回歸我們，如來清淨的本性，就能到達不生不滅、清淨無染的境界。這就是我們要感恩的地方。
所以，佛恩給我們的是法髓，來滋養我們的慧命，「速令獲得，一乘妙法」。我們若是多用心一些，用大信力，我們要很相信，相信佛陀的教法，我們信受奉行，若能這樣，我們在日常生活中，改變了我們習性，我們回歸我們清淨的本性。若是這樣，我們很快就能與佛所說的一乘妙法會歸，能互相接觸這一乘佛法，回歸我們人人本具清淨的佛性。所以「速令獲得」，讓我們能很快得到，得到一乘妙法。
當然，我們必定要修行「戒、定、智慧」。我們要持戒，守規矩是很重要。車要行，也要有路，你若是想要開大車，那你就要選擇大路。所以，我們要持戒，這個「戒」，就是我們的一條道路。我們若能有這條菩提大覺道，自然我們向前走、往前修。要修什麼呢？是「定」。
我們的心就是起落無定性，凡夫心就是性不定，因為心有了，無明、煩惱、貪著、欲念等等，所以我們的，心安定不下來。我們現在已經有方向，現在也已經有這條，康莊大覺的道路，所以我們的心要安定下來，這就是定。
能決定前面那個方向，大路已經有了，方向我們要決定，就是心不要再有，方向到底是要，往這邊？往那邊？方向我們若抓不定，甚至差之毫釐，失於千里，這全都是在我們的一念心；一念心若偏差，定力就失掉了。所以我們要定。
這個「定」字，不只是你們在坐禪，叫做禪定，不是。「戒」是在我們的日常生活中的動作，「定」是我們在人群中，我們的心能夠安定。我們日常生活中，不能脫離軌道，這個道路「戒」，我們不能脫離。這條大路就如同戒，所以我們若要開車，一定要有路，我們要修行一定要有戒。
看你要修什麼行，獨善其身，那就是小根、小智，就是小路。而我們呢？若要自覺覺他，自善兼利人，那就是要大根、大道路。所以，我們這大根、大道路，我們必定要守持大戒。
要在哪裡大戒？念念，心心念念，我們都要在戒的生活中；心心念念的戒，就是在待人接物。你對待人，你有戒嗎？看人，聽到不好聽的話，我們是不是有犯了口業嗎？或者是對人起了那分輕視，或者是自貢高、驕傲等等的心嗎？這是在人群中好修行，在人群(中)才能夠磨練出，我們的心。常常警惕我們對，人、事、物的那個看法，我們的心，我們的念，我們的心念有否在軌道上呢？這就是我們在人群中，能讓我們持大戒。
所以，「定」也是一樣。我們對外面的境界、一切的事物，我們有受到外面欲的境界，將我們誘引過去嗎？看到有人權大、勢大、財力大，若來的時候，我們對他有比較特別嗎？有這樣捧得高高的嗎？若是這樣就不對了。若是有我們在幫助他的人，若來了，我們是不是有低賤看待他、不理他嗎？有不招呼他嗎？若沒有打招呼，沒有理他，若是這樣，也不對。
所以「慈悲等觀」。我們是慈悲，無論他是貧窮，他是富有，來到我們這裡，我們所接觸得到的，我們要趕緊牽引，用我們的誠正信實來牽引他。這就是在人群中，度眾生，對貧困的人，我們好好地提升他的心，不要失志、不要自卑。所以這樣將他提升起來，讓他知道人人本具佛性，讓他知道貧中也有富的力量。
那麼，富有的人來到此處，貢高、驕慢，我們用什麼方法，讓他知道富中也有貧。富中的人。所欠缺的事情也很多。如何讓他補充心中富有。讓他知道心中若富有。自然他富有力量。能夠去幫助人。這也是在接引，也是同樣在度化他，這叫做「慈悲等觀」。
要有這樣的力量，那就是要「戒、定、智慧」。因為「智」能分別；「智」是「分別智」。在人間，所有的事物是對、是不對的，都是用智來分別它。去瞭解這件事情，很清楚之後，後面的慧，智慧才提升。前面先分析，後面就將它提升，平等，人人回歸到，清淨的本性。這就是「戒、定、慧」的力量。
我們若要能夠得到，戒、定、慧，唯有「常念佛教」。就是佛所教法，佛陀如何教我們，依教奉行，就對了。若能這樣，那就是「增長知見」。知見，就是我們的知見，與佛的知見能夠平行。
我們與佛的知見，會拉得這麼長，距離離那麼遠，就是因為我們還未，身體力行，大根、大智，我們還沒有發揮出來。所以，我們現在開始要記住，戒、定、智慧，時時，我們的心要時時將法入心；不只是入心，還要穩定在行，步步踏實，往前前進。這就是我們要接近，佛知、佛見，所以我們要「增長知見」。
要如何做？用什麼功夫呢？還是一句話說：「返觀自性」。我們在外面，很複雜很複雜的境界，瞭解了佛法以後，佛陀告訴我們，我們人人本具佛性，所以我們要趕緊返觀自己，來照顧我們清淨的佛性。
我們清淨的佛性，就是受一念無明遮蔽，所以我們回過來找佛性時，就是要將那一念無明撥開。所以，前面就說過了，經文說：「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》
是的，眾生就是「處處著」。「處處著」，就是無論你看什麼東西，無論你是在什麼樣的境界，無論你……等等，我們所執著的，這全都是叫做煩惱。無論是執名、執利，或者是執情、執愛，或者是執著在人我之間，很多，都是在執著中。
所以說起來，人本來佛性，都是平等，都是一樣，都是如一面鏡子，小的鏡子。小小的鏡子，你若是將它擦拭清淨，拿來照，外面的境界是這樣，只是這面鏡子比較小。一面很大很大的鏡子，擦得很乾淨，它的境界開闊了，就是境界都一樣。若是小小的鏡子，就是你照到這個境界、我照到這個境界，各人所照到的境界不同。因為你的焦點，沒有共同一個焦點，所以就有，各人有各人不同的境界，各人有各人的執著。
所以，「眾生處處著」，凡事就是執著，執著於我們自己的看法。所以，現在在修行，要先放棄自己的執著。我們人人若放棄了執著，我們就能看佛，佛的覺悟，就是宇宙萬物的真理，那麼，我們大家這念心，就能與佛同樣，在宇宙萬物真理中。那就是共同如那面大鏡子一樣。
所以，「眾生處處著」。眾生所以輪迴六道小的鏡子，而不能超脫者，就是因為處處著。
眾生處處著：
眾生所以輪迴六道
而不能超脫者
為處處著故
因著則惑業苦生
乃成輪迴
心情纏綿於事物
而不離於著
如愛著、
執著、不捨
名「著」
我們大家無法去脫離輪迴，就是我們自己，各人有各人的觀念、見解、思想，各人造各人的業。所以，所造的業，都是偏差方向的惡業，造了很多煩惱，所以無法解脫，叫做「處處著」。
因為執著，所以就有，惑、業、苦，就會不斷產生起來。這「惑」，想不開，「怎麼會是這樣？我明明是這樣做，怎麼變成結果是這樣？」明明是這樣做，就是明明你有執著，所以你執著的是錯誤，結果是不如意。所以說起來，我們因為執著，而生起了無明惑業，結果就是苦。
這個苦中又再生出了苦。因為不甘願，所以又再生出很多的苦著。這樣輪迴，哪有辦法脫離呢？所以，全都是出於，我們日常生活，我們的心思、見解，所以就會有情，我們的心情在纏綿著。這樣纏住我們，綿綿密密這樣纏住，我們的心情，打不開。
所以，心與情，心是雜的，情如繩子，非常複雜，那條繩索不斷將我們綑綁住。所以，綑綁在何處呢？人與事、物，這樣綁在一起，不得出離，不得解脫。
所以在經文中說，佛陀就是為這樣的人，他「廣演言教，無數方便，引導眾生，令離諸著」。
廣演言教
無數方便
引導眾生
令離諸著
《法華經方便品第二》
用種種的言教，很多的方便，要來牽引這些，有的想不開、方向錯誤的人。所以，總而言之，我們要人人用心，人人要在日常生活中，無論你是戒、定、慧，我們全都要自己自修。在人群中，戒要大戒，定要大定，智慧，要大智慧，必定要有大信根，這才是真正我們學佛，能夠接近佛之知見的方法。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Draw Near to the Buddha’s Knowledge and Views (近佛知見之法)
Date: February. 03. 2014
“The Buddha’s grace and Dharma-essence nurture our wisdom-life, so we can readily attain the wondrous Dharma of the One Vehicle. [Cultivate] precepts, Samadhi, wisdom. Always be mindful of the Buddha’s teachings. By developing our knowledge and vies, we can return to our true nature.”
We must always be mindful of the Buddha’s grace, which nurtures our wisdom-life. This is like being grateful to our parents for nurturing our physical life. We must recognize that our parents gave us life and acknowledge their kindness in raising and caring for us throughout this lifetime. The Buddha gives us wisdom-life, which lasts life after life and can help us thoroughly transform ourselves. This means He helps us to completely eliminate all ignorance and afflictions in our minds and return to our pure intrinsic Buddha-nature. Then we can reach a pure and undefiled state of non-arising and non-ceasing. This is what we must be grateful for.
So, the Buddha kindly gives us Dharma-essence to nourish our wisdom-life. “So, we can readily attain the wondrous Dharma of the One Vehicle.” If we can be more mindful, we can give rise to great Power of Faith and really believe in the Buddha’s teachings, faithfully accepting and practicing them. If we can do so, in our daily living, we can change our habitual tendencies and return to our pure intrinsic nature. If we do this, we will soon be able to encounter and help each other connect with the wondrous Dharma of the One Vehicle and return to our pure intrinsic Buddha-nature. Hence, “we can readily attain” the wondrous Dharma of the One Vehicle. Of course, we must cultivate “precepts, Samadhi and wisdom.” We must uphold precepts and maintain Samadhi. Following rules is very important. If we want to drive a car, we need a road. If we want to drive a bigger car, then we need to choose a wider road. So, we must uphold precepts, because precepts are the roads we follow. If we have this great enlightened Bodhi-path, naturally we can advance in our practices.
What do we practice? Samadhi. Our mind constantly fluctuates, is never stable. This is the nature of unenlightened beings. Because our minds contain ignorance, affliction, greed, desire and so on, our minds cannot be at peace. Now that we have found our direction and this broad path to enlightenment, our minds need to be at peace.By being in a state of Samadhi, we can determine our future direction.
The open road is already there; we just need to decide on our direction.Then we will not keep wondering, “Should I go in this direction?”“Or, that direction?”We may feel uncertain about our direction, and with even the slightest deviation, we can end up far off-course.This all depends on our minds.If a single thought deviates, we will lose our power of Samadhi.So, we must remain in Samadhi.The word “Samadhi” does not only apply to sitting meditation.Not at all.
“Precepts” guide our actions in daily living.“Samadhi” is the state of peace we maintain as we interact with people.In our daily living, we cannot deviate from our path, the wide road of precepts.If we want to drive, we need a road; if we want to engage in spiritual practice, we need precepts.Then we must choose which practices to cultivate.If we only seek to awaken ourselves, we have limited capabilities and wisdom and are on a narrow path.If we want to awaken ourselves and others, benefit not only ourselves but others as well, we must have great capabilities and must walk a broad path by upholding great precepts.
How do we uphold them?With every single thought, we uphold precepts in our daily living.With every thought, we uphold precepts as we deal with people and things.As we interact with people, do we abide by precepts?When we hear displeasing words, do we commit the [evils] of speech?Do we treat others with contempt, with a mindset of pride or arrogance?Only by interacting with people can we engage in spiritual practice to train our minds.We must always be vigilant of our perception of people, matters and objects.
Are our hearts and thoughts on the right path?This will allow us, as we interact with people, to uphold the great precepts in our minds.This also applies to Samadhi.
When we encounter external phenomena, are we tempted by those objects of desire?
When we see people with great power, influence and money, do we give them preferential treatment?Do we flatter them.If we do, that is not right.Do we look down on those who ask for our help or purposely ignore them?Do we not greet them?If we refuse to greet or pay attention to them, this is also not right.We must “show compassion to all equally”.Because we are compassionate, whether we encounter the poor or the rich, we must quickly reach out to them with our sincerity, integrity, faith and steadfastness.
This is how we transform sentient beings as we interact with them.
For the poor, we must make an effort to uplift their hearts, so they will not lose their will or feel inferior.By elevating them in this way, we help them realize that they all intrinsically have Buddha-nature and that the poor have the same power as the rich.
When we encounter the rich, they may be conceited and arrogant.We must find a way to help them realize that the rich can be poor in other aspects of life.Rich people may be lacking in many other respects.
How can we help them realize their abundance, and that if they feel rich, naturally they will have the power to help others? This is also a way we can reach out to and transform others. This is how we “show compassion to all equally”. To have this kind of power, we cultivate “precepts, Samadhi, and wisdom”.
“Wisdom” can be used to discern. Part of wisdom is discriminating wisdom. In this world, in all things, we use wisdom to discern right from wrong. After we clearly understand the matter at hand, we develop and elevate our wisdom. So first, we analyze matters, then we elevate our understanding to deal with them impartially. Then we can return to our pure intrinsic nature.This is the power of “precepts, Samadhi and wisdom”. For us to attain precepts, Samadhi and wisdom, the only way is to “always be mindful of the Buddha's teachings”. All we need to do is to practice according to the Buddha's teachings. When we do this, we “develop our knowledge and views”. We want our knowledge and views to be on par with the Buddha's. As mentioned in previous texts, the reason our knowledge and views are so distant from the Buddha's is because we still have not put [His Dharma] into practice. We have not yet exercised our great capabilities and wisdom.
Therefore, from now on we must remember to [cultivate] precepts, Samadhi and wisdom. In every moment, we must take the Dharma into our hearts. Not only that, we must steadily practice it and move forward, step by step. This is how we can come closer to having the knowledge and views of the Buddha. So, we must “develop our knowledge and views”.
How can we achieve this? What skills do we need to develop. This goes back to the same saving, “Return to our true nature”. We live in a very complicate world. After we understand His teachings, [we realize] He is telling us that we all intrinsically have Buddha-nature. So, we need to quickly reflect on ourselves and take care of our pure Buddha-nature. Our nature has been covered by ignorance. So, when we go back to look for it, we must brush aside our ignorance.
Previously, the sutra stated,“The Buddha used the power of skillful means to reveal the Three Vehicle teachings so that sentient beings, who are attached to everything, may be guided and released”.
Indeed, sentient beings, “are attached to everything”. “Attached to everything” means no matter what we see, what circumstances we are in and so on, all our attachments lead to afflictions. Whether we cling to fame, money, affections, cravings or interpersonal relationships, we have many attachments.
Our intrinsic Buddha-nature is the same; it is just like a small mirror. If we clean its surface, we can use it to reflect our surroundings as they are. However, it is still relatively small. If we have a great big mirror and wipe it very clean, it can reflect a broad vista. Our surroundings are the same, but if our mirrors are small, you may reflect one part of the surroundings and I may reflect another part of the surroundings. We all reflect a different part because we do not all have the same focus. This is why we each have a different state of mind, we each have different attachments.
So, “sentient beings are attached to everything.” Sentient beings transmigrate in the Six Realms and cannot transcend them because they are attached to all things. So, to begin our spiritual cultivation, we must first let go of our attachments. If we can all let go of our attachments, we will see what the Buddha realized, the truths of all things the universe. So, when our minds are equal to the Buddha’s, it can reflect all truths like a great mirror.
So, “sentient beings are attached to everything.” Sentient beings transmigrate in the Six Realms and cannot transcend them because they are attached to all things.
Sentient beings are attached to everything: Sentient beings cannot transcend because they are attached to all things. Attachments give rise to delusions, karma and suffering, which lead to cyclic existence. When the heart is entangled with things, it is attached to them and cannot leave them. Craving, clinging and unwillingness to let go are all attachments.
We cannot transcend cyclic existence because we each have our own ideas, understandings ways of thinking. Therefore, we each create our own karma. We deviate from the path and often create bad karma, which results in many afflictions. Therefore, we cannot attain liberation. This is because we “are attached to everything.”
Because we have attachments, we will continuously give rise to delusions, karma and suffering. When we cannot resolve our delusions we wonder, “How can this be? Clearly, I did things to get this result, but why did it turn out that way instead?” we do things a certain way because of our attachments. Because we are attached to the wrong things, the results will not go our way.
So, because of our attachments we create karma out of ignorance, and as a result, we suffer. Our suffering then gives rise to more suffering. Because we are unwilling [to let go], we give rise to even suffering. How do we transcend this cycle? All of this has to do daily living and our thinking and understanding. When we have emotions, they entangle and bind us tightly, so we cannot open our hearts.
This comes down to our hearts and affections. The affections in our hearts are like ropes; they are very complicated. They constantly tie us down. So, what do these ropes tie us to? To people, matters and objects. Therefore, we cannot escape or be freed.
So, the sutra states that, for people like this, the Buddha “extensively proclaimed teachings. With countless skillful means, He guided sentient beings, leading them to transcend all attachments.”
By giving different kinds of teachings and using many skillful means, He guides people who are set in their ways and heading in the direction.
So in summary, we must all be mindful in our daily living. We must all cultivate precepts, Samadhi and wisdom. When we interact with others we must uphold great precepts, cultivate great Samadhi and develop great wisdom. To do this, we must have a great Root of Faith. In learning Buddhism, this is the best way to draw near to Buddha’s knowledge and views. 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》
⊙眾生處處著：眾生所以輪迴六道而不能超脫者，為處處著故。因著則惑業苦生，乃成輪迴。心情纏綿於事物，而不離於著，如愛著、執著、不捨名「著」。
⊙「廣演言教，無數方便，引導眾生，令離諸著。」《法華經方便品第二》
【證嚴上人開示】
佛恩法髓滋養慧命，速令獲得一乘妙法，戒定智慧常念佛教，增長知見返觀自性。
佛恩法髓滋養慧命
速令獲得一乘妙法
戒定智慧常念佛教
增長知見返觀自性
我們人人要常念佛恩。佛恩成長我們的慧命。就如在感恩父母，成長我們的生命。我們要知道，父母生我們的生命，那就是一生一世，這是父母養育之恩。
佛陀給我們的慧命，那就是生生世世，而且能讓我們脫胎換骨。意思就是說，讓我們的內心無明煩惱，全都去除，回歸我們，如來清淨的本性，就能到達不生不滅、清淨無染的境界。這就是我們要感恩的地方。
所以，佛恩給我們的是法髓，來滋養我們的慧命，「速令獲得，一乘妙法」。我們若是多用心一些，用大信力，我們要很相信，相信佛陀的教法，我們信受奉行，若能這樣，我們在日常生活中，改變了我們習性，我們回歸我們清淨的本性。若是這樣，我們很快就能與佛所說的一乘妙法會歸，能互相接觸這一乘佛法，回歸我們人人本具清淨的佛性。所以「速令獲得」，讓我們能很快得到，得到一乘妙法。
當然，我們必定要修行「戒、定、智慧」。我們要持戒，守規矩是很重要。車要行，也要有路，你若是想要開大車，那你就要選擇大路。所以，我們要持戒，這個「戒」，就是我們的一條道路。我們若能有這條菩提大覺道，自然我們向前走、往前修。要修什麼呢？是「定」。
我們的心就是起落無定性，凡夫心就是性不定，因為心有了，無明、煩惱、貪著、欲念等等，所以我們的，心安定不下來。我們現在已經有方向，現在也已經有這條，康莊大覺的道路，所以我們的心要安定下來，這就是定。
能決定前面那個方向，大路已經有了，方向我們要決定，就是心不要再有，方向到底是要，往這邊？往那邊？方向我們若抓不定，甚至差之毫釐，失於千里，這全都是在我們的一念心；一念心若偏差，定力就失掉了。所以我們要定。
這個「定」字，不只是你們在坐禪，叫做禪定，不是。「戒」是在我們的日常生活中的動作，「定」是我們在人群中，我們的心能夠安定。我們日常生活中，不能脫離軌道，這個道路「戒」，我們不能脫離。這條大路就如同戒，所以我們若要開車，一定要有路，我們要修行一定要有戒。
看你要修什麼行，獨善其身，那就是小根、小智，就是小路。而我們呢？若要自覺覺他，自善兼利人，那就是要大根、大道路。所以，我們這大根、大道路，我們必定要守持大戒。
要在哪裡大戒？念念，心心念念，我們都要在戒的生活中；心心念念的戒，就是在待人接物。你對待人，你有戒嗎？看人，聽到不好聽的話，我們是不是有犯了口業嗎？或者是對人起了那分輕視，或者是自貢高、驕傲等等的心嗎？這是在人群中好修行，在人群(中)才能夠磨練出，我們的心。常常警惕我們對，人、事、物的那個看法，我們的心，我們的念，我們的心念有否在軌道上呢？這就是我們在人群中，能讓我們持大戒。
所以，「定」也是一樣。我們對外面的境界、一切的事物，我們有受到外面欲的境界，將我們誘引過去嗎？看到有人權大、勢大、財力大，若來的時候，我們對他有比較特別嗎？有這樣捧得高高的嗎？若是這樣就不對了。若是有我們在幫助他的人，若來了，我們是不是有低賤看待他、不理他嗎？有不招呼他嗎？若沒有打招呼，沒有理他，若是這樣，也不對。
所以「慈悲等觀」。我們是慈悲，無論他是貧窮，他是富有，來到我們這裡，我們所接觸得到的，我們要趕緊牽引，用我們的誠正信實來牽引他。這就是在人群中，度眾生，對貧困的人，我們好好地提升他的心，不要失志、不要自卑。所以這樣將他提升起來，讓他知道人人本具佛性，讓他知道貧中也有富的力量。
那麼，富有的人來到此處，貢高、驕慢，我們用什麼方法，讓他知道富中也有貧。富中的人。所欠缺的事情也很多。如何讓他補充心中富有。讓他知道心中若富有。自然他富有力量。能夠去幫助人。這也是在接引，也是同樣在度化他，這叫做「慈悲等觀」。
要有這樣的力量，那就是要「戒、定、智慧」。因為「智」能分別；「智」是「分別智」。在人間，所有的事物是對、是不對的，都是用智來分別它。去瞭解這件事情，很清楚之後，後面的慧，智慧才提升。前面先分析，後面就將它提升，平等，人人回歸到，清淨的本性。這就是「戒、定、慧」的力量。
我們若要能夠得到，戒、定、慧，唯有「常念佛教」。就是佛所教法，佛陀如何教我們，依教奉行，就對了。若能這樣，那就是「增長知見」。知見，就是我們的知見，與佛的知見能夠平行。
我們與佛的知見，會拉得這麼長，距離離那麼遠，就是因為我們還未，身體力行，大根、大智，我們還沒有發揮出來。所以，我們現在開始要記住，戒、定、智慧，時時，我們的心要時時將法入心；不只是入心，還要穩定在行，步步踏實，往前前進。這就是我們要接近，佛知、佛見，所以我們要「增長知見」。
要如何做？用什麼功夫呢？還是一句話說：「返觀自性」。我們在外面，很複雜很複雜的境界，瞭解了佛法以後，佛陀告訴我們，我們人人本具佛性，所以我們要趕緊返觀自己，來照顧我們清淨的佛性。
我們清淨的佛性，就是受一念無明遮蔽，所以我們回過來找佛性時，就是要將那一念無明撥開。所以，前面就說過了，經文說：「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》
是的，眾生就是「處處著」。「處處著」，就是無論你看什麼東西，無論你是在什麼樣的境界，無論你……等等，我們所執著的，這全都是叫做煩惱。無論是執名、執利，或者是執情、執愛，或者是執著在人我之間，很多，都是在執著中。
所以說起來，人本來佛性，都是平等，都是一樣，都是如一面鏡子，小的鏡子。小小的鏡子，你若是將它擦拭清淨，拿來照，外面的境界是這樣，只是這面鏡子比較小。一面很大很大的鏡子，擦得很乾淨，它的境界開闊了，就是境界都一樣。若是小小的鏡子，就是你照到這個境界、我照到這個境界，各人所照到的境界不同。因為你的焦點，沒有共同一個焦點，所以就有，各人有各人不同的境界，各人有各人的執著。
所以，「眾生處處著」，凡事就是執著，執著於我們自己的看法。所以，現在在修行，要先放棄自己的執著。我們人人若放棄了執著，我們就能看佛，佛的覺悟，就是宇宙萬物的真理，那麼，我們大家這念心，就能與佛同樣，在宇宙萬物真理中。那就是共同如那面大鏡子一樣。
所以，「眾生處處著」。眾生所以輪迴六道小的鏡子，而不能超脫者，就是因為處處著。
眾生處處著：
眾生所以輪迴六道
而不能超脫者
為處處著故
因著則惑業苦生
乃成輪迴
心情纏綿於事物
而不離於著
如愛著、
執著、不捨
名「著」
我們大家無法去脫離輪迴，就是我們自己，各人有各人的觀念、見解、思想，各人造各人的業。所以，所造的業，都是偏差方向的惡業，造了很多煩惱，所以無法解脫，叫做「處處著」。
因為執著，所以就有，惑、業、苦，就會不斷產生起來。這「惑」，想不開，「怎麼會是這樣？我明明是這樣做，怎麼變成結果是這樣？」明明是這樣做，就是明明你有執著，所以你執著的是錯誤，結果是不如意。所以說起來，我們因為執著，而生起了無明惑業，結果就是苦。
這個苦中又再生出了苦。因為不甘願，所以又再生出很多的苦著。這樣輪迴，哪有辦法脫離呢？所以，全都是出於，我們日常生活，我們的心思、見解，所以就會有情，我們的心情在纏綿著。這樣纏住我們，綿綿密密這樣纏住，我們的心情，打不開。
所以，心與情，心是雜的，情如繩子，非常複雜，那條繩索不斷將我們綑綁住。所以，綑綁在何處呢？人與事、物，這樣綁在一起，不得出離，不得解脫。
所以在經文中說，佛陀就是為這樣的人，他「廣演言教，無數方便，引導眾生，令離諸著」。
廣演言教
無數方便
引導眾生
令離諸著
《法華經方便品第二》
用種種的言教，很多的方便，要來牽引這些，有的想不開、方向錯誤的人。所以，總而言之，我們要人人用心，人人要在日常生活中，無論你是戒、定、慧，我們全都要自己自修。在人群中，戒要大戒，定要大定，智慧，要大智慧，必定要有大信根，這才是真正我們學佛，能夠接近佛之知見的方法。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Draw Near to the Buddha’s Knowledge and Views (近佛知見之法)
Date: February. 03. 2014
“The Buddha’s grace and Dharma-essence nurture our wisdom-life, so we can readily attain the wondrous Dharma of the One Vehicle. [Cultivate] precepts, Samadhi, wisdom. Always be mindful of the Buddha’s teachings. By developing our knowledge and vies, we can return to our true nature.”
We must always be mindful of the Buddha’s grace, which nurtures our wisdom-life. This is like being grateful to our parents for nurturing our physical life. We must recognize that our parents gave us life and acknowledge their kindness in raising and caring for us throughout this lifetime. The Buddha gives us wisdom-life, which lasts life after life and can help us thoroughly transform ourselves. This means He helps us to completely eliminate all ignorance and afflictions in our minds and return to our pure intrinsic Buddha-nature. Then we can reach a pure and undefiled state of non-arising and non-ceasing. This is what we must be grateful for.
So, the Buddha kindly gives us Dharma-essence to nourish our wisdom-life. “So, we can readily attain the wondrous Dharma of the One Vehicle.” If we can be more mindful, we can give rise to great Power of Faith and really believe in the Buddha’s teachings, faithfully accepting and practicing them. If we can do so, in our daily living, we can change our habitual tendencies and return to our pure intrinsic nature. If we do this, we will soon be able to encounter and help each other connect with the wondrous Dharma of the One Vehicle and return to our pure intrinsic Buddha-nature. Hence, “we can readily attain” the wondrous Dharma of the One Vehicle. Of course, we must cultivate “precepts, Samadhi and wisdom.” We must uphold precepts and maintain Samadhi. Following rules is very important. If we want to drive a car, we need a road. If we want to drive a bigger car, then we need to choose a wider road. So, we must uphold precepts, because precepts are the roads we follow. If we have this great enlightened Bodhi-path, naturally we can advance in our practices.
What do we practice? Samadhi. Our mind constantly fluctuates, is never stable. This is the nature of unenlightened beings. Because our minds contain ignorance, affliction, greed, desire and so on, our minds cannot be at peace. Now that we have found our direction and this broad path to enlightenment, our minds need to be at peace.By being in a state of Samadhi, we can determine our future direction.
The open road is already there; we just need to decide on our direction.Then we will not keep wondering, “Should I go in this direction?”“Or, that direction?”We may feel uncertain about our direction, and with even the slightest deviation, we can end up far off-course.This all depends on our minds.If a single thought deviates, we will lose our power of Samadhi.So, we must remain in Samadhi.The word “Samadhi” does not only apply to sitting meditation.Not at all.
“Precepts” guide our actions in daily living.“Samadhi” is the state of peace we maintain as we interact with people.In our daily living, we cannot deviate from our path, the wide road of precepts.If we want to drive, we need a road; if we want to engage in spiritual practice, we need precepts.Then we must choose which practices to cultivate.If we only seek to awaken ourselves, we have limited capabilities and wisdom and are on a narrow path.If we want to awaken ourselves and others, benefit not only ourselves but others as well, we must have great capabilities and must walk a broad path by upholding great precepts.
How do we uphold them?With every single thought, we uphold precepts in our daily living.With every thought, we uphold precepts as we deal with people and things.As we interact with people, do we abide by precepts?When we hear displeasing words, do we commit the [evils] of speech?Do we treat others with contempt, with a mindset of pride or arrogance?Only by interacting with people can we engage in spiritual practice to train our minds.We must always be vigilant of our perception of people, matters and objects.
Are our hearts and thoughts on the right path?This will allow us, as we interact with people, to uphold the great precepts in our minds.This also applies to Samadhi.
When we encounter external phenomena, are we tempted by those objects of desire?
When we see people with great power, influence and money, do we give them preferential treatment?Do we flatter them.If we do, that is not right.Do we look down on those who ask for our help or purposely ignore them?Do we not greet them?If we refuse to greet or pay attention to them, this is also not right.We must “show compassion to all equally”.Because we are compassionate, whether we encounter the poor or the rich, we must quickly reach out to them with our sincerity, integrity, faith and steadfastness.
This is how we transform sentient beings as we interact with them.
For the poor, we must make an effort to uplift their hearts, so they will not lose their will or feel inferior.By elevating them in this way, we help them realize that they all intrinsically have Buddha-nature and that the poor have the same power as the rich.
When we encounter the rich, they may be conceited and arrogant.We must find a way to help them realize that the rich can be poor in other aspects of life.Rich people may be lacking in many other respects.
How can we help them realize their abundance, and that if they feel rich, naturally they will have the power to help others? This is also a way we can reach out to and transform others. This is how we “show compassion to all equally”. To have this kind of power, we cultivate “precepts, Samadhi, and wisdom”.
“Wisdom” can be used to discern. Part of wisdom is discriminating wisdom. In this world, in all things, we use wisdom to discern right from wrong. After we clearly understand the matter at hand, we develop and elevate our wisdom. So first, we analyze matters, then we elevate our understanding to deal with them impartially. Then we can return to our pure intrinsic nature.This is the power of “precepts, Samadhi and wisdom”. For us to attain precepts, Samadhi and wisdom, the only way is to “always be mindful of the Buddha's teachings”. All we need to do is to practice according to the Buddha's teachings. When we do this, we “develop our knowledge and views”. We want our knowledge and views to be on par with the Buddha's. As mentioned in previous texts, the reason our knowledge and views are so distant from the Buddha's is because we still have not put [His Dharma] into practice. We have not yet exercised our great capabilities and wisdom.
Therefore, from now on we must remember to [cultivate] precepts, Samadhi and wisdom. In every moment, we must take the Dharma into our hearts. Not only that, we must steadily practice it and move forward, step by step. This is how we can come closer to having the knowledge and views of the Buddha. So, we must “develop our knowledge and views”.
How can we achieve this? What skills do we need to develop. This goes back to the same saving, “Return to our true nature”. We live in a very complicate world. After we understand His teachings, [we realize] He is telling us that we all intrinsically have Buddha-nature. So, we need to quickly reflect on ourselves and take care of our pure Buddha-nature. Our nature has been covered by ignorance. So, when we go back to look for it, we must brush aside our ignorance.
Previously, the sutra stated,“The Buddha used the power of skillful means to reveal the Three Vehicle teachings so that sentient beings, who are attached to everything, may be guided and released”.
Indeed, sentient beings, “are attached to everything”. “Attached to everything” means no matter what we see, what circumstances we are in and so on, all our attachments lead to afflictions. Whether we cling to fame, money, affections, cravings or interpersonal relationships, we have many attachments.
Our intrinsic Buddha-nature is the same; it is just like a small mirror. If we clean its surface, we can use it to reflect our surroundings as they are. However, it is still relatively small. If we have a great big mirror and wipe it very clean, it can reflect a broad vista. Our surroundings are the same, but if our mirrors are small, you may reflect one part of the surroundings and I may reflect another part of the surroundings. We all reflect a different part because we do not all have the same focus. This is why we each have a different state of mind, we each have different attachments.
So, “sentient beings are attached to everything.” Sentient beings transmigrate in the Six Realms and cannot transcend them because they are attached to all things. So, to begin our spiritual cultivation, we must first let go of our attachments. If we can all let go of our attachments, we will see what the Buddha realized, the truths of all things the universe. So, when our minds are equal to the Buddha’s, it can reflect all truths like a great mirror.
So, “sentient beings are attached to everything.” Sentient beings transmigrate in the Six Realms and cannot transcend them because they are attached to all things.
Sentient beings are attached to everything: Sentient beings cannot transcend because they are attached to all things. Attachments give rise to delusions, karma and suffering, which lead to cyclic existence. When the heart is entangled with things, it is attached to them and cannot leave them. Craving, clinging and unwillingness to let go are all attachments.
We cannot transcend cyclic existence because we each have our own ideas, understandings ways of thinking. Therefore, we each create our own karma. We deviate from the path and often create bad karma, which results in many afflictions. Therefore, we cannot attain liberation. This is because we “are attached to everything.”
Because we have attachments, we will continuously give rise to delusions, karma and suffering. When we cannot resolve our delusions we wonder, “How can this be? Clearly, I did things to get this result, but why did it turn out that way instead?” we do things a certain way because of our attachments. Because we are attached to the wrong things, the results will not go our way.
So, because of our attachments we create karma out of ignorance, and as a result, we suffer. Our suffering then gives rise to more suffering. Because we are unwilling [to let go], we give rise to even suffering. How do we transcend this cycle? All of this has to do daily living and our thinking and understanding. When we have emotions, they entangle and bind us tightly, so we cannot open our hearts.
This comes down to our hearts and affections. The affections in our hearts are like ropes; they are very complicated. They constantly tie us down. So, what do these ropes tie us to? To people, matters and objects. Therefore, we cannot escape or be freed.
So, the sutra states that, for people like this, the Buddha “extensively proclaimed teachings. With countless skillful means, He guided sentient beings, leading them to transcend all attachments.”
By giving different kinds of teachings and using many skillful means, He guides people who are set in their ways and heading in the direction.
So in summary, we must all be mindful in our daily living. We must all cultivate precepts, Samadhi and wisdom. When we interact with others we must uphold great precepts, cultivate great Samadhi and develop great wisdom. To do this, we must have a great Root of Faith. In learning Buddhism, this is the best way to draw near to Buddha’s knowledge and views. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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