20140206《靜思妙蓮華》聞法精進除習氣
⊙「如來有所說，大眾有所聞；佛所說一乘教法為聲，眾生聞而悟解名為聞。」
⊙「及發聲聞、辟支佛心比丘、比丘尼、優婆塞、優婆夷，各作是念。」《法華經方便品第二》
⊙聞佛聲教，故曰聲聞，謂此人等以四諦為乘，知苦、斷集，慕滅、修道。
【證嚴上人開示】
「如來有所說，大眾有所聞；佛所說一乘教法為聲，眾生聞而悟解名為聞。」
如來有所說
大眾有所聞
佛所說
一乘教法為聲
眾生聞而悟解
名為聞
知道「聲聞」，我們大家能夠瞭解法，那就要從耳來聞聲。過去佛陀度眾生，就是用他的口來說法，眾生就是用耳來聞法，所以「如來有所說，大眾有所聞」。佛有說話，大家才有機會可聽。佛陀從應機逗教，說眾生能接受的法，這是佛陀展現了他的智慧，度眾生的苦心。
歲月不留人，一直佛陀的心，保護著這開始成佛就要說的法，一直經過了四十多年後，非說不可。所以佛所說一乘，就是唯一；真正學佛，目標只有一項，那就是，真實的妙法。所以佛陀為了要讓人人知道，學佛最終的目標，應該就是只有這一項，一乘大法，實相之法，所以佛說一乘之教法。
這就是佛的聲音，無論是過去的方便法，也是從佛陀聲音，智慧施展，透過了佛的口，發出了聲，人人有所聞，接受了法。就是到現在，那就是說一乘道之教法，也是一樣(由)聲 (音)聲，還是要眾生能夠聽進去，所以眾生聞而悟而解。覺，聽了之後，「我知道了。」知道之後，還要去瞭解，所以叫做聞、思、修。聽了之後，入心，要好好思考；思考之後，徹底解悟，這樣叫做「聞」。
當初佛陀他成佛之後，開始第一場的說法，那就是度五比丘。這五位所聽佛陀的法，是從「四諦法」開始。但是，這不是佛陀的本意，但是是佛陀的智慧。佛陀的本意，就是要告訴這五個人，我成佛了，我的覺悟，就是宇宙浩瀚無涯的智慧，我現在的心是華嚴海會，靜寂清澄的這種境界。不過，這五個人無法接受，這是佛陀的考慮，也就是展現了佛的智慧。
開始，這五位，大家都知道，這故事常常說過了。釋迦牟尼佛出家之後，他的父王不捨，趕緊選擇五個人，去勸太子回來。卻是，這位太子，悉達多，他出家的心非常的堅切，任憑這五位長輩如何的勸說，他就是道心堅定。反過來，他向這五位長輩說，他所要追求的真理，吸引了這五個人，所以就這樣，也下定了決心，跟隨太子繼續去找，去找出他理想中的真理。
所以，到處參訪，用了五年的時間，要去瞭解(真理)。但是，總合起來五年的時間，這不是太子想要追求的，理想的法。所以，就五個人，又再跟隨著太子，決定放棄參訪，所以去找地方好好來修行，所以，六年的苦行。
經過六年之後，太子也是感覺這種苦行，也是無法突破這種天地萬物，那種隱藏著，好像是有，好像是無，那個真實的「有」，與無常的空的「無」，到底差這一點點的關卡，總是無法真正去突破。所以，悉達多太子認為虛度時光，他決定放棄苦行，開始他要找另外一條路。
但是，要先將身上，多年來苦行所累積的塵垢，完全都清除掉。幾年來的苦行，體力也透支了，所以才會（在尼連禪河）沐浴起來的時候昏倒。開始接受牧女的靡乳，就是羊奶，恢復了他的體力。
在這動作中，這位牧女將他扶起，捧上這碗乳靡，這碗羊奶，正巧太子感恩接受的當中。這五個人找啊，遠遠看到了，看到這位年輕的太子，接受一位女人的供養，這麼接近，所以這五個人用眼睛看到了，心就起疑了，開始對他(們) ，所追隨的太子，心中起了一念輕視、不敬的心。
五個人就這樣放棄了太子，五個人一起相約，找一個地方繼續修行。所找的地方，就是鹿野苑，五個人停留在鹿野苑裡，繼續修他們的行。悉達多太子，眼睛也看到他們五個人，在遠遠的就回頭離開，他心裡有數。自己感覺一個人修行，沒有其他牽累，所以他就另外找到尼連禪河邊，不遠的地方，一棵大樹下，開始選擇一顆石頭，發這個誓願：「我若沒有突破，這個宇宙萬物的真理，若沒有成正覺，我永遠不會離開這個地方。」
就這樣開始，不斷深思、思考，很縝密地思考天地大自然間，種種的道理。經過二十一日的期間，忽然間，在天明之前，他的眼睛睜開，向前望去，這樣與天空那顆星，心與星接觸了，所以他覺悟了。
之後，他很想讓，天龍八部都能體會，他現在的心境，卻是天龍八部無法體會到，所以那個心靈的瞬間，想要取入涅槃。既然天人、龍天都全聽不懂了，人間（凡人）怎麼聽得懂呢？不如就取入涅槃。
這當中，及時，諸佛、菩薩趕緊現前，來安慰釋迦文，所以告訴他過去諸佛也是如此，要為人間說法，要運用智慧，設方便法。這是過去無始劫以來的，諸佛的道路。就這樣，他決心回歸，要到鹿野苑。
他到了鹿野苑時，這五個人遠遠看到，他們的太子又回來了，各人採取著，不理不睬這種的態度，輕視著這個太子。卻是，愈接近、愈接近當中，有一股無法敘述的氣氛，五個人同時不由自己，走近佛前，共同這樣跪下去禮拜。
虔誠地請太子來為他們說法：「到底你得到什麼奧妙的真理，請太子是不是能夠說給我們聽？」佛陀開頭就說「苦」，所以苦、集、滅、道這個道理，就是在這當中這樣宣說出來。
佛陀就告訴他們，現在我已經成等正覺，得到阿耨多羅三藐三菩提，就是無上正等正覺。是一位大覺者，不是迦毘羅衛國的太子。從此開始，大家稱佛為大覺者，就是佛陀，或者是世尊。
這是從那時開始，轉「四諦法」，那是三轉四諦的道理。最初覺悟的就是阿若憍陳如。所以現在這段（經）文，那就是來回歸敘述佛陀與(阿若)憍陳如的因緣。
每一次（經文）都會說，「千二百五十人」。我們說過了，佛陀用五年的時間，這樣度了千二百五十五人，其中五個人就是阿若憍陳如(等五人)，第二年是度耶舍(長者子)，第三年是度三迦葉(兄弟)，第五年才度舍利弗與目犍連。所以，五年的時間，「千二百五十人俱」，成為佛的常隨眾。
所以說起來，如來所說法，是隨著眾生的根機，哪怕是耶舍、是三迦葉、是舍利弗、是目犍連，這都是在那個時代，代表的修行者。耶舍，在家時，他是富有家庭的年輕人，有心想要追求真理的人，帶著朋友五十位來歸投佛法。三迦葉，是受到那個國家，所尊敬的三兄弟，帶著一千位弟子來皈依。目犍連與舍利弗，各有一百位弟子，智慧第一，這種的修行者，也被佛的智慧所降伏，同樣也來皈依。
這就是在聲聞眾，前前後後，也已經有辟支佛，在這期間。但是，常常是以「千二百五十人」，為僧團的代表，這是在經典(中) ，時時都是這樣(記載)，無論多少人，還是「千二百五十人俱」。這當中還有很多，「(及)發聲聞、辟支佛心」。
及發聲聞
辟支佛心
比丘、比丘尼
優婆塞、優婆夷
各作是念
《法華經方便品第二》
除了這「千二百五十人」以外，也已經有很多發心，同樣以聲聞而瞭解佛法的人，還有不只是從，音聲聽聞而瞭解的，還能夠以他的智慧，去縝密思考天地間的道理，慢慢解悟，這種的辟支佛(乘) ，有這樣發這樣心的人。無論是資深，或是現在，慢慢一直進來(僧團)的人，這都是在，聲聞的團體之中。
何謂「聲聞」？「聲聞」就是聞佛聲教，這些人都叫做「聲聞」。或者是用「四諦」，「以四諦為乘」。他修行的方法，就是以「四諦法」，作為他們的基礎。
聞佛聲教
故曰聲聞
謂此人等
以四諦為乘
知苦、斷集
慕滅、修道
無論是聲聞，任何一個聲聞，他們要聽法，都是以「四諦法」為基礎。所以「以四諦為乘」，苦、集、滅、道。
人生真的是苦，集來了很多的苦難，我們現在修行了，我們知道這叫做真理，知道「苦」，苦就是從「集」來，集就是因為因緣果報而來，用什麼方式，來「滅」掉這個苦難呢？用什麼方式來修「道」呢？芸芸眾生只「集」在苦中，不斷複製苦、煩惱、業力的根源，不斷不斷在複製，這就是人生的苦。
佛陀來人間，無非就是為了這件事情，讓人人能夠瞭解。所以，這個法，大家應該會想，都知道了。知道是知道，但是無法徹底瞭解，還無法徹底自己自改，要改變自己的生活習慣更加難。所以，各位菩薩，每天聽，我們要每天進步。同樣的法，我們要同樣，不斷深入下去，這才是真正聽法的態度。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Hearers Diligently Eliminate Habitual Tendencies (聞法精進除習氣)
Date: February. 06. 2014
“What the Tathagata taught was heard by the assembly. The Buddha expounded the One Vehicle Dharma verbally. By listening to it, sentient beings attained realizations; this is called hearing.”
We know about Hearers. For us to understand the teachings, we have to take it in through our ears. In the past, the Buddha used His mouth to speak the Dharma to sentient beings, who then used their ears to listen to teachings. So, “what the Tathagata taught was heard by the assembly.” The Buddha had to speak, so people could have the opportunity to listen. The Buddha taught according to capabilities and gave teachings that sentient beings could accept. This demonstrated the Buddha’s wisdom and the pains He went through to transform people.
Time waits for no one, and the Buddha’s heart had guarded the teachings He wanted to give ever since He attained enlightenment. After 40-plus years, He had to share it. So, the Buddha taught the One Vehicle, which is singular [truth]. As we learn the Buddha’s Way, to realize the true wondrous Dharma.
So, the Buddha wanted everyone to know that the ultimate goal in learning His teachings is to realize the teachings of the One Vehicle, the ultimate truth. So, the Buddha gave the One Vehicle teachings through speech. The skillful means of the past were also spread through His voice and wisdom. The words came out from His mouth for everyone to hear and accept. And at this moment, when He was giving the One Vehicle teachings, He also taught verbally, so sentient beings could take them in and attain realizations and understanding.
After listening to it and saying, “I know [this teaching,]” we must also understand it. So, we must listen, contemplate and practice. After listening to and taking in [the Dharma,] we must really contemplate it, so we can penetrate and realize it. This is learning. Initially after the Buddha attained enlightenment, the first time He expounded the Dharma was to transform the five bhiksus. The teachings they received from the Buddha began with the Four Noble Truths. But this was not the Buddha’s original intent. Yet, it came from His wisdom. He originally intended to tell these five people, “I have attained enlightenment and realized wisdom as boundless as the vast universe. My present state of mind is like the Avatamsaka Dharma-assembly, a state of tranquility and clarity.”
But the Buddha [knew] that these five people could not accept that; this consideration revealed His wisdom.We often tell the story of the five bhiksus, of how it all started.
After Sakyamuni Buddha left home, the king [was worried about Him].So, he quickly sent five people to persuade the prince to return.Yet, Prince Siddhartha was firm in his resolve to be a monastic.No matter what his five elders said to him, his spiritual aspirations remained firm.On the contrary, when he told them about the true principles he wanted to pursue, these five were drawn in.So just like that, they became determined to follow him in seeking out these ideal true principles.
So, they visited many [teachers].They spent five years trying to understand the true principles.But, after the first five years [of traveling], they realized they were not finding the ideal teachings that the crown prince sought.So, they then followed the prince as he gave up asking [these teachers] and went to find a place to engage in spiritual practice.
So, these were the six years of ascetic practices.
After six years, the prince also felt these ascetic practices would no help him understand how all things in the world seem to conceal and contain both existence and non-existence, true “existence” and impermanent, empty “non-existence”.He just could not overcome this small hurdle.
Once Prince Siddhartha felt that this was wasting time, he decided to abandon ascetic practice and find a different path.But first he had to wash away the dust and dirt that had accumulated from the many years he spent in ascetic practice.After so many years of ascetic practice, he had exhausted his physical strength.Therefore, when he stood up after bathing, he fainted.Then he accepted some milk from a shepherdess.With this goat milk, his strength was restored.To help him, the shepherdess pulled him up and gave him a bowl of goat milk.As the prince gratefully accepted it, those five people came upon him.From after they saw their young prince accepting offerings from a woman.The two were very close together.
So, when the five saw them, they became suspicious.They started to look down on and feel disrespect toward the prince they had been following.Therefore, the five of them left the prince and agreed to find a place where they could continue their spiritual practice.
The place they found was Deer Park.
The five people stayed there and continued their spiritual practice.When Prince Siddhartha saw from a distance that the five had turned and left, he knew what was happening.He felt that engaging in spiritual practice alone would free him of burdens.
So, he found a place near the Niranjan River, under a big tree.He chose a rock and vowed,“If I do not penetrate the truth of all things in the universe, if I do not attain perfect enlightenment,I will never leave this place.”This was how he began to continuously contemplate and carefully ponder the various principles behind all things in the natural world.After a period of 21 days,sunddenly,before daybreak,he opened his eyes and looked straight at a star in the sky.His mind connected with the star,and he became enlightened.After [attaining enlightenment],he really wanted the eight classes of Dharma protectors to realize His state of mind,but they could not.So,in that instant,He thougnt about entering Parinirvana.
As He was thinking this, Buddhas and Bodhisattvas immediately manifested to comfort Him. They told Him this happened to past Buddhas, too. To teach the Dharma in the world, They had to exercise wisdom and establish skillful means.Since Beginningless Time, this has been the path of all Buddhas. Because of this, He changed His mind and went to Deer Park. When He arrived at Deer Park, the five people saw from a distance that their crown prince had returned. They chose to pay no attention to Him. They slighted their prince. But as He came closer, an indescribable feeling came over them. The five people could not help but approach the Buddha. Together, they knelt and prostrated. They reverently asked Him to give them teachings. “What wondrous principles have you realized? Venerable prince, please tell us.”
From the start, He talked about suffering. So, the truths of suffering, causation, cessation, and the Path were taught at this time. The Buddha told them, “I have attained perfect, universal enlightenment, I have realized Annutara-samyak-sambodhi, supreme, perfect and universal enlightenment. I am the Great Enlightened One, no longer the crown prince from Kapilavastu.” From then on, everyone called Him the Great Enlightened One, the Buddha or the World-Honored One. This was when He began teaching the Four Noble Truths and gave three turns of [the Dharma-wheel].
Ajnata Kaundinya was first to attain realizations. So, this passage once again describes the karmic conditions between the Buddha and Ajnata Kaundinya. The sutra always mentions “1250 people”. As I have said, the Buddha, over five years, transformed 1255 people. Among them, five were Ajnata Kaundinya and his companions.
In the second year, He transformed Yasas, the third year, the three Kasyapa brothers, and the fifth year, Sariputra and Maudgalyayana. So, over five years, “1250 people” joined the Buddhas retinue.
Thus, the Tathagata gave teachings suitable for sentient beings’ capabilities. He had to do this even for Yasas, the three Kasyapa brothers and Sariputra and Maudgalyayana. They were representatives of spiritual practitioners of that era. When Yasas was a layperson, he was a young man from a wealthy family and really wanted to pursue true principles. He brought 49 friends with him to take refuge in the Buddha-Dharma.
The three Kasyapa brothers were well-respected in their country. Altogether, they led 1000 disciples in taking refuge. Maudgalyayana and Sariputra each had 100 disciples. Though they were foremost in wisdom, even spiritual practitioners such as them yielded to the Buddha’s wisdom and came to take refuge with the Buddha. So, He was gradually followed by both Hearers and Pratyekabuddhas.
So, we commonly use “1250 people” to represent the Sangha. This is how it is often recorded in the sutras. No matter how many people there were, it just mentions “1250 people.”At this time, there were also many “Hearers and Pratyekabuddhas.”
[There were also] those who aspire to be Hearers and Pratyekabuddhas, bhikshus, bhiksunis, upasakas and upasikas. Each had the following thought.
Besides the 1250 people, there were many who formed aspirations and became Hearers in order to comprehend the Buddha-Dharma. There were also others who did not achieve understanding only through listening. They used their wisdom to meticulously contemplate the principles of the world and gradually realize them. They were Pratyekabuddhas. People who made these aspirations, whether seasoned or newly inspired, gradually joined the Sangha. They were all Hearers and Pratyekabuddhas.
Who were these Hearers? Hearers were those who listened to the Buddha verbally give teachings. Perhaps they “used the Four Noble Truth as their vehicle.” Their way of engaging in spiritual practice was to use the Four Noble Truth as their foundation.
Every single Hearers, when they listened to teachings, used the Four Noble Truth as their foundation.So, they “used the Four Noble Truth as their vehicle” the truths of suffering, causation, cessation and the Path. Life is really full of suffering, and we accumulate the causes of many difficulties.
Now that we are engaging in spiritual practice, we know these true principles. It comes from the accumulation of causes. “Causation” is a result of the law of karma. What method can we use to bring about the “cessation” of this suffering? What method can we use to cultivate the Path to its cessation?
[when sentient beings suffer,] they continuously recreate their sufferings, afflictions, and the sources of karmic forces. These are being continuously replicated. This is why humans suffer. The Buddha comes to the world solely to help people understand this matter. This teaching is something we all think we know. But knowing it is one thing, thoroughly comprehending it is another.
So, we still cannot change ourselves completely because changing habits is very difficult. So, fellow Bodhisattvas, as we listen to the teachings every day, we must improve every day. Even when the teaching is the same, we must continuously deepen our understanding. That is the correct attitude toward listening to the teachings. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「如來有所說，大眾有所聞；佛所說一乘教法為聲，眾生聞而悟解名為聞。」
⊙「及發聲聞、辟支佛心比丘、比丘尼、優婆塞、優婆夷，各作是念。」《法華經方便品第二》
⊙聞佛聲教，故曰聲聞，謂此人等以四諦為乘，知苦、斷集，慕滅、修道。
【證嚴上人開示】
「如來有所說，大眾有所聞；佛所說一乘教法為聲，眾生聞而悟解名為聞。」
如來有所說
大眾有所聞
佛所說
一乘教法為聲
眾生聞而悟解
名為聞
知道「聲聞」，我們大家能夠瞭解法，那就要從耳來聞聲。過去佛陀度眾生，就是用他的口來說法，眾生就是用耳來聞法，所以「如來有所說，大眾有所聞」。佛有說話，大家才有機會可聽。佛陀從應機逗教，說眾生能接受的法，這是佛陀展現了他的智慧，度眾生的苦心。
歲月不留人，一直佛陀的心，保護著這開始成佛就要說的法，一直經過了四十多年後，非說不可。所以佛所說一乘，就是唯一；真正學佛，目標只有一項，那就是，真實的妙法。所以佛陀為了要讓人人知道，學佛最終的目標，應該就是只有這一項，一乘大法，實相之法，所以佛說一乘之教法。
這就是佛的聲音，無論是過去的方便法，也是從佛陀聲音，智慧施展，透過了佛的口，發出了聲，人人有所聞，接受了法。就是到現在，那就是說一乘道之教法，也是一樣(由)聲 (音)聲，還是要眾生能夠聽進去，所以眾生聞而悟而解。覺，聽了之後，「我知道了。」知道之後，還要去瞭解，所以叫做聞、思、修。聽了之後，入心，要好好思考；思考之後，徹底解悟，這樣叫做「聞」。
當初佛陀他成佛之後，開始第一場的說法，那就是度五比丘。這五位所聽佛陀的法，是從「四諦法」開始。但是，這不是佛陀的本意，但是是佛陀的智慧。佛陀的本意，就是要告訴這五個人，我成佛了，我的覺悟，就是宇宙浩瀚無涯的智慧，我現在的心是華嚴海會，靜寂清澄的這種境界。不過，這五個人無法接受，這是佛陀的考慮，也就是展現了佛的智慧。
開始，這五位，大家都知道，這故事常常說過了。釋迦牟尼佛出家之後，他的父王不捨，趕緊選擇五個人，去勸太子回來。卻是，這位太子，悉達多，他出家的心非常的堅切，任憑這五位長輩如何的勸說，他就是道心堅定。反過來，他向這五位長輩說，他所要追求的真理，吸引了這五個人，所以就這樣，也下定了決心，跟隨太子繼續去找，去找出他理想中的真理。
所以，到處參訪，用了五年的時間，要去瞭解(真理)。但是，總合起來五年的時間，這不是太子想要追求的，理想的法。所以，就五個人，又再跟隨著太子，決定放棄參訪，所以去找地方好好來修行，所以，六年的苦行。
經過六年之後，太子也是感覺這種苦行，也是無法突破這種天地萬物，那種隱藏著，好像是有，好像是無，那個真實的「有」，與無常的空的「無」，到底差這一點點的關卡，總是無法真正去突破。所以，悉達多太子認為虛度時光，他決定放棄苦行，開始他要找另外一條路。
但是，要先將身上，多年來苦行所累積的塵垢，完全都清除掉。幾年來的苦行，體力也透支了，所以才會（在尼連禪河）沐浴起來的時候昏倒。開始接受牧女的靡乳，就是羊奶，恢復了他的體力。
在這動作中，這位牧女將他扶起，捧上這碗乳靡，這碗羊奶，正巧太子感恩接受的當中。這五個人找啊，遠遠看到了，看到這位年輕的太子，接受一位女人的供養，這麼接近，所以這五個人用眼睛看到了，心就起疑了，開始對他(們) ，所追隨的太子，心中起了一念輕視、不敬的心。
五個人就這樣放棄了太子，五個人一起相約，找一個地方繼續修行。所找的地方，就是鹿野苑，五個人停留在鹿野苑裡，繼續修他們的行。悉達多太子，眼睛也看到他們五個人，在遠遠的就回頭離開，他心裡有數。自己感覺一個人修行，沒有其他牽累，所以他就另外找到尼連禪河邊，不遠的地方，一棵大樹下，開始選擇一顆石頭，發這個誓願：「我若沒有突破，這個宇宙萬物的真理，若沒有成正覺，我永遠不會離開這個地方。」
就這樣開始，不斷深思、思考，很縝密地思考天地大自然間，種種的道理。經過二十一日的期間，忽然間，在天明之前，他的眼睛睜開，向前望去，這樣與天空那顆星，心與星接觸了，所以他覺悟了。
之後，他很想讓，天龍八部都能體會，他現在的心境，卻是天龍八部無法體會到，所以那個心靈的瞬間，想要取入涅槃。既然天人、龍天都全聽不懂了，人間（凡人）怎麼聽得懂呢？不如就取入涅槃。
這當中，及時，諸佛、菩薩趕緊現前，來安慰釋迦文，所以告訴他過去諸佛也是如此，要為人間說法，要運用智慧，設方便法。這是過去無始劫以來的，諸佛的道路。就這樣，他決心回歸，要到鹿野苑。
他到了鹿野苑時，這五個人遠遠看到，他們的太子又回來了，各人採取著，不理不睬這種的態度，輕視著這個太子。卻是，愈接近、愈接近當中，有一股無法敘述的氣氛，五個人同時不由自己，走近佛前，共同這樣跪下去禮拜。
虔誠地請太子來為他們說法：「到底你得到什麼奧妙的真理，請太子是不是能夠說給我們聽？」佛陀開頭就說「苦」，所以苦、集、滅、道這個道理，就是在這當中這樣宣說出來。
佛陀就告訴他們，現在我已經成等正覺，得到阿耨多羅三藐三菩提，就是無上正等正覺。是一位大覺者，不是迦毘羅衛國的太子。從此開始，大家稱佛為大覺者，就是佛陀，或者是世尊。
這是從那時開始，轉「四諦法」，那是三轉四諦的道理。最初覺悟的就是阿若憍陳如。所以現在這段（經）文，那就是來回歸敘述佛陀與(阿若)憍陳如的因緣。
每一次（經文）都會說，「千二百五十人」。我們說過了，佛陀用五年的時間，這樣度了千二百五十五人，其中五個人就是阿若憍陳如(等五人)，第二年是度耶舍(長者子)，第三年是度三迦葉(兄弟)，第五年才度舍利弗與目犍連。所以，五年的時間，「千二百五十人俱」，成為佛的常隨眾。
所以說起來，如來所說法，是隨著眾生的根機，哪怕是耶舍、是三迦葉、是舍利弗、是目犍連，這都是在那個時代，代表的修行者。耶舍，在家時，他是富有家庭的年輕人，有心想要追求真理的人，帶著朋友五十位來歸投佛法。三迦葉，是受到那個國家，所尊敬的三兄弟，帶著一千位弟子來皈依。目犍連與舍利弗，各有一百位弟子，智慧第一，這種的修行者，也被佛的智慧所降伏，同樣也來皈依。
這就是在聲聞眾，前前後後，也已經有辟支佛，在這期間。但是，常常是以「千二百五十人」，為僧團的代表，這是在經典(中) ，時時都是這樣(記載)，無論多少人，還是「千二百五十人俱」。這當中還有很多，「(及)發聲聞、辟支佛心」。
及發聲聞
辟支佛心
比丘、比丘尼
優婆塞、優婆夷
各作是念
《法華經方便品第二》
除了這「千二百五十人」以外，也已經有很多發心，同樣以聲聞而瞭解佛法的人，還有不只是從，音聲聽聞而瞭解的，還能夠以他的智慧，去縝密思考天地間的道理，慢慢解悟，這種的辟支佛(乘) ，有這樣發這樣心的人。無論是資深，或是現在，慢慢一直進來(僧團)的人，這都是在，聲聞的團體之中。
何謂「聲聞」？「聲聞」就是聞佛聲教，這些人都叫做「聲聞」。或者是用「四諦」，「以四諦為乘」。他修行的方法，就是以「四諦法」，作為他們的基礎。
聞佛聲教
故曰聲聞
謂此人等
以四諦為乘
知苦、斷集
慕滅、修道
無論是聲聞，任何一個聲聞，他們要聽法，都是以「四諦法」為基礎。所以「以四諦為乘」，苦、集、滅、道。
人生真的是苦，集來了很多的苦難，我們現在修行了，我們知道這叫做真理，知道「苦」，苦就是從「集」來，集就是因為因緣果報而來，用什麼方式，來「滅」掉這個苦難呢？用什麼方式來修「道」呢？芸芸眾生只「集」在苦中，不斷複製苦、煩惱、業力的根源，不斷不斷在複製，這就是人生的苦。
佛陀來人間，無非就是為了這件事情，讓人人能夠瞭解。所以，這個法，大家應該會想，都知道了。知道是知道，但是無法徹底瞭解，還無法徹底自己自改，要改變自己的生活習慣更加難。所以，各位菩薩，每天聽，我們要每天進步。同樣的法，我們要同樣，不斷深入下去，這才是真正聽法的態度。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Hearers Diligently Eliminate Habitual Tendencies (聞法精進除習氣)
Date: February. 06. 2014
“What the Tathagata taught was heard by the assembly. The Buddha expounded the One Vehicle Dharma verbally. By listening to it, sentient beings attained realizations; this is called hearing.”
We know about Hearers. For us to understand the teachings, we have to take it in through our ears. In the past, the Buddha used His mouth to speak the Dharma to sentient beings, who then used their ears to listen to teachings. So, “what the Tathagata taught was heard by the assembly.” The Buddha had to speak, so people could have the opportunity to listen. The Buddha taught according to capabilities and gave teachings that sentient beings could accept. This demonstrated the Buddha’s wisdom and the pains He went through to transform people.
Time waits for no one, and the Buddha’s heart had guarded the teachings He wanted to give ever since He attained enlightenment. After 40-plus years, He had to share it. So, the Buddha taught the One Vehicle, which is singular [truth]. As we learn the Buddha’s Way, to realize the true wondrous Dharma.
So, the Buddha wanted everyone to know that the ultimate goal in learning His teachings is to realize the teachings of the One Vehicle, the ultimate truth. So, the Buddha gave the One Vehicle teachings through speech. The skillful means of the past were also spread through His voice and wisdom. The words came out from His mouth for everyone to hear and accept. And at this moment, when He was giving the One Vehicle teachings, He also taught verbally, so sentient beings could take them in and attain realizations and understanding.
After listening to it and saying, “I know [this teaching,]” we must also understand it. So, we must listen, contemplate and practice. After listening to and taking in [the Dharma,] we must really contemplate it, so we can penetrate and realize it. This is learning. Initially after the Buddha attained enlightenment, the first time He expounded the Dharma was to transform the five bhiksus. The teachings they received from the Buddha began with the Four Noble Truths. But this was not the Buddha’s original intent. Yet, it came from His wisdom. He originally intended to tell these five people, “I have attained enlightenment and realized wisdom as boundless as the vast universe. My present state of mind is like the Avatamsaka Dharma-assembly, a state of tranquility and clarity.”
But the Buddha [knew] that these five people could not accept that; this consideration revealed His wisdom.We often tell the story of the five bhiksus, of how it all started.
After Sakyamuni Buddha left home, the king [was worried about Him].So, he quickly sent five people to persuade the prince to return.Yet, Prince Siddhartha was firm in his resolve to be a monastic.No matter what his five elders said to him, his spiritual aspirations remained firm.On the contrary, when he told them about the true principles he wanted to pursue, these five were drawn in.So just like that, they became determined to follow him in seeking out these ideal true principles.
So, they visited many [teachers].They spent five years trying to understand the true principles.But, after the first five years [of traveling], they realized they were not finding the ideal teachings that the crown prince sought.So, they then followed the prince as he gave up asking [these teachers] and went to find a place to engage in spiritual practice.
So, these were the six years of ascetic practices.
After six years, the prince also felt these ascetic practices would no help him understand how all things in the world seem to conceal and contain both existence and non-existence, true “existence” and impermanent, empty “non-existence”.He just could not overcome this small hurdle.
Once Prince Siddhartha felt that this was wasting time, he decided to abandon ascetic practice and find a different path.But first he had to wash away the dust and dirt that had accumulated from the many years he spent in ascetic practice.After so many years of ascetic practice, he had exhausted his physical strength.Therefore, when he stood up after bathing, he fainted.Then he accepted some milk from a shepherdess.With this goat milk, his strength was restored.To help him, the shepherdess pulled him up and gave him a bowl of goat milk.As the prince gratefully accepted it, those five people came upon him.From after they saw their young prince accepting offerings from a woman.The two were very close together.
So, when the five saw them, they became suspicious.They started to look down on and feel disrespect toward the prince they had been following.Therefore, the five of them left the prince and agreed to find a place where they could continue their spiritual practice.
The place they found was Deer Park.
The five people stayed there and continued their spiritual practice.When Prince Siddhartha saw from a distance that the five had turned and left, he knew what was happening.He felt that engaging in spiritual practice alone would free him of burdens.
So, he found a place near the Niranjan River, under a big tree.He chose a rock and vowed,“If I do not penetrate the truth of all things in the universe, if I do not attain perfect enlightenment,I will never leave this place.”This was how he began to continuously contemplate and carefully ponder the various principles behind all things in the natural world.After a period of 21 days,sunddenly,before daybreak,he opened his eyes and looked straight at a star in the sky.His mind connected with the star,and he became enlightened.After [attaining enlightenment],he really wanted the eight classes of Dharma protectors to realize His state of mind,but they could not.So,in that instant,He thougnt about entering Parinirvana.
As He was thinking this, Buddhas and Bodhisattvas immediately manifested to comfort Him. They told Him this happened to past Buddhas, too. To teach the Dharma in the world, They had to exercise wisdom and establish skillful means.Since Beginningless Time, this has been the path of all Buddhas. Because of this, He changed His mind and went to Deer Park. When He arrived at Deer Park, the five people saw from a distance that their crown prince had returned. They chose to pay no attention to Him. They slighted their prince. But as He came closer, an indescribable feeling came over them. The five people could not help but approach the Buddha. Together, they knelt and prostrated. They reverently asked Him to give them teachings. “What wondrous principles have you realized? Venerable prince, please tell us.”
From the start, He talked about suffering. So, the truths of suffering, causation, cessation, and the Path were taught at this time. The Buddha told them, “I have attained perfect, universal enlightenment, I have realized Annutara-samyak-sambodhi, supreme, perfect and universal enlightenment. I am the Great Enlightened One, no longer the crown prince from Kapilavastu.” From then on, everyone called Him the Great Enlightened One, the Buddha or the World-Honored One. This was when He began teaching the Four Noble Truths and gave three turns of [the Dharma-wheel].
Ajnata Kaundinya was first to attain realizations. So, this passage once again describes the karmic conditions between the Buddha and Ajnata Kaundinya. The sutra always mentions “1250 people”. As I have said, the Buddha, over five years, transformed 1255 people. Among them, five were Ajnata Kaundinya and his companions.
In the second year, He transformed Yasas, the third year, the three Kasyapa brothers, and the fifth year, Sariputra and Maudgalyayana. So, over five years, “1250 people” joined the Buddhas retinue.
Thus, the Tathagata gave teachings suitable for sentient beings’ capabilities. He had to do this even for Yasas, the three Kasyapa brothers and Sariputra and Maudgalyayana. They were representatives of spiritual practitioners of that era. When Yasas was a layperson, he was a young man from a wealthy family and really wanted to pursue true principles. He brought 49 friends with him to take refuge in the Buddha-Dharma.
The three Kasyapa brothers were well-respected in their country. Altogether, they led 1000 disciples in taking refuge. Maudgalyayana and Sariputra each had 100 disciples. Though they were foremost in wisdom, even spiritual practitioners such as them yielded to the Buddha’s wisdom and came to take refuge with the Buddha. So, He was gradually followed by both Hearers and Pratyekabuddhas.
So, we commonly use “1250 people” to represent the Sangha. This is how it is often recorded in the sutras. No matter how many people there were, it just mentions “1250 people.”At this time, there were also many “Hearers and Pratyekabuddhas.”
[There were also] those who aspire to be Hearers and Pratyekabuddhas, bhikshus, bhiksunis, upasakas and upasikas. Each had the following thought.
Besides the 1250 people, there were many who formed aspirations and became Hearers in order to comprehend the Buddha-Dharma. There were also others who did not achieve understanding only through listening. They used their wisdom to meticulously contemplate the principles of the world and gradually realize them. They were Pratyekabuddhas. People who made these aspirations, whether seasoned or newly inspired, gradually joined the Sangha. They were all Hearers and Pratyekabuddhas.
Who were these Hearers? Hearers were those who listened to the Buddha verbally give teachings. Perhaps they “used the Four Noble Truth as their vehicle.” Their way of engaging in spiritual practice was to use the Four Noble Truth as their foundation.
Every single Hearers, when they listened to teachings, used the Four Noble Truth as their foundation.So, they “used the Four Noble Truth as their vehicle” the truths of suffering, causation, cessation and the Path. Life is really full of suffering, and we accumulate the causes of many difficulties.
Now that we are engaging in spiritual practice, we know these true principles. It comes from the accumulation of causes. “Causation” is a result of the law of karma. What method can we use to bring about the “cessation” of this suffering? What method can we use to cultivate the Path to its cessation?
[when sentient beings suffer,] they continuously recreate their sufferings, afflictions, and the sources of karmic forces. These are being continuously replicated. This is why humans suffer. The Buddha comes to the world solely to help people understand this matter. This teaching is something we all think we know. But knowing it is one thing, thoroughly comprehending it is another.
So, we still cannot change ourselves completely because changing habits is very difficult. So, fellow Bodhisattvas, as we listen to the teachings every day, we must improve every day. Even when the teaching is the same, we must continuously deepen our understanding. That is the correct attitude toward listening to the teachings. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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