⊙捨離恩愛出家修道，福利眾生破憍慢心，攝御諸根不染世慾，遇樂不欣能忍如地。
⊙「比丘、比丘尼、優婆塞、優婆夷各作是念。」《法華經方便品第二》
⊙比丘亦名福田僧。福利眾生，破憍慢心，謙下自卑，以成清雅之德也。
⊙比丘尼，義說同上。出家受具足戒之女眾總名。以阿難懇請初度佛之姨母大愛道為僧，是為比丘尼之始。
【證嚴上人開示】
「捨離恩愛出家修道，福利眾生破憍慢心，攝御諸根不染世慾，遇樂不欣能忍如地。」
捨離恩愛出家修道
福利眾生破憍慢心
攝御諸根不染世慾
遇樂不欣能忍如地
這就是要告訴大家，我們既然捨離恩愛，出家修道，就是要抱持那分，「福利眾生，破憍慢心。」要知道人生苦難，所以我們發心修行，發心修行，第一個條件就是要捨離恩愛。
家庭的恩、愛，眼前看來好像是享受，其實隱覆著是一種束縛，好像火爐，不斷在焚燒我們的慧命，如一條鐵鎖綁得很緊，愈綁愈緊，愈綑愈大，愈纏愈深。知道(道理)以後，就是覺悟了，辭親割愛，出家修道。不是為了自己，覺悟之後，還要去兼利他人。領受佛陀的法，再傳授，這叫做法脈傳承。
我們承著佛陀的教法，成長我們的慧命，傳承佛的教法，所以不斷一直傳下去，都稱為法子，從佛口生、從佛法生，是我們的慧命。
佛陀的口中說出來的話，就佛陀在世時，聲聞、緣覺，無不都是從佛的音聲來悟道。佛陀當初說法之後，將佛法不斷結集、流傳。雖然佛陀的音聲不在人間，卻是佛陀的「法聲」，法的音聲，還是流傳。
所以佛生法子，從佛口生、從佛法生。佛的法不斷讓我們體悟，不斷讓我們增長慧命，所以，出家者稱為法子，佛法所生之子。所以出家既然是承傳慧命，那麼我們必定就是(有)使命，荷擔如來家業，所以就是要「福利眾生」。
我們要為眾生造福，如何來教化眾生，讓他有因緣接受佛法，這是很重要。所以，接受佛法，開啟心智，心的智慧；我們若沒有接受佛法，心智就難開。要能夠讓他用心來接受，而且是深心接受，若能如此，破他憍慢的心，這才是真正「福利眾生」。
要破憍慢心，唯有佛法，待機、待因緣。所以，我們出家要「攝御諸根」，最重要的，我們的六根，我們要好好調伏。心在外面的境界，我們要發揮什麼樣的智慧，用什麼樣的見解，在這人間，不要受六塵污染了，我們要入人群，不受世間一切的欲念，將我們誘引。
所以，一個方法，「遇樂不欣，能忍如地」。遇到大家在快樂等等，貪戀，我們不必羨慕人，不必羨慕，別人的財產多、名利大，這都不用羨慕。我們應該要自慶幸，我們的福，無貪著。你無貪著，無分別，無生滅，若如此，天下所有的，不都是我們的嗎？
記得過去有一段(期間)，一群貴夫人都在炫耀鑽戒大小。我就告訴她說：「這樣炫耀，歡喜只是那一點點而已。若是遺失了一顆，那就很苦了！不如這個苦給別人，戴在別人的身上，我們來欣賞就好，這樣我們的心無掛礙，這樣不是很好？不一定爭取擁有在自己的身上。」我們用這種心，祝福別人的有，我們自己來享受，這就忍，忍得欲念不會跑進我們的心。
就如大地一樣，大地擁有萬物，完全是供應給眾生，大地一點都不貪有。所以，大地如母，不斷地供應，沒有貪念。我們若能瞭解，應該人人要用心。
比丘、比丘尼
優婆塞、優婆夷
各作是念
《法華經方便品第二》
出家乃是大丈夫事。比丘亦叫做福田僧，他自己修行，心地整理得很好，這個心地很肥沃，尤其是雜草都去除了，只要種子撒下去，這畝田就很豐收。
對自己而言，自己破除憍慢心，這就是要除心地的雜草。佛法若入我們的心來，就會粒粒種子的佛法，都在我們的心地，沒讓它漏失掉。這是對自己而言，自耕心地，自得福田。
比丘亦名福田僧
福利眾生
破憍慢心
謙下自卑
以成清雅之德也
比丘就是化度眾生。佛世時就是去托缽，這叫做化緣。接受佛陀的教法之後，我們向眾生去乞食，來養我們的生命，我們要(施)法給眾生，這叫做「福利眾生」。
比丘尼也一樣，同樣是向佛乞法、向眾生乞食，這就是要折憍慢幢。我們人人的心都很驕傲，有的隨佛出家，有的是王親皇族，為了要讓大家都平等，所以生活要到外面乞食，能夠接受，來出家，才能將法入心。
現在說比丘尼。比丘尼就是，出家女眾(受具足戒) 的總名，叫做比丘尼。比丘的意義與上面所說相同，比丘尼就是女眾。比丘尼的開頭，就是因為大愛道(比丘尼)。
比丘尼
義說同上
出家受具足戒
之女眾總名
以阿難懇請初度
佛之姨母
大愛道為僧
是為比丘尼之始
大愛道，大家應該要知道，叫做摩訶波闍波提。摩訶波闍波提，就是釋迦佛的阿姨，姨母。釋迦佛他出生時，摩耶夫人年紀較大，才產子，所以產難，七天後就往生了。他的父王為了要撫養太子，摩耶夫人的妹妹，自願要代替姊姊撫養太子，叫做摩訶波闍波提，譯作我們(華文)的意思，叫做「大愛道」，這就是佛的姨母。
佛陀成佛之後，有一段時間，淨飯王就邀請佛回皇宮說法。說法的期間，大愛道，就是摩訶波闍波提，率領著皇宮的宮女，人人都虔誠皈依佛陀。皈依佛之後，很精進修佛法、聽佛法，如是聽、如是聞、如是修。這是在皇宮裡面，有很多女眾都很歡喜佛法。
一段時間之後，佛陀離開迦毘羅衛國，遠離到外地去弘法。這段時間，摩訶波闍波提一直思念著佛，一直羨慕法，所以思慕佛法，佛與法。整個宮廷之中所有的人，包括耶輸陀羅，都一直悶悶不樂，常常在大家會聚時，對這種世間的娛樂享受，感覺一點意義都沒有。佛陀離開皇宮之後，佛法的聲音消失掉了，大家的心很空虛，人生的生命，它的意義是什麼？所以大家都很不快樂。
有一天，摩訶波闍波提，就提議：「不如跟隨佛，來隨佛出家，時時來接受佛法，來增長我們的慧命。」大家就呼應。她向佛要求：「佛啊！我們離開了法，這個生命好像空掉了，唯有佛法能夠滿足我們的心，我們的命才算是活著的命。」所以請佛能夠允許她們，追隨佛陀的僧團，同樣能夠聽法。但是佛陀默然，不允許。連續三請，大愛道三請出家，佛陀就是沒有允許，所以，摩訶波闍波提，就要求阿難。
阿難是一個，很重感情(的人)，所以就勉強接受這個使命，向佛陀請求，苦苦哀求。佛陀看到阿難來替大愛道請命，所以佛陀就允許了，允許，但是要有條件，就是「八敬法」。所以，摩訶波闍波提(等人)，大家認為，只要能讓我們跟隨佛陀，在僧團中聽法，要什麼條件，我都願意。
其實，佛陀提出這個八敬法，就是要刁難摩訶波闍波提，希望她能知難而退。卻是摩訶波闍波提，大愛道，她的心，一心一志就是要追求佛道，所以，無論佛，開出什麼樣的條件，她都願意接受，所以才有「八敬法」的產生，就是要將這「我慢幢」折斷。
因為，在僧團中的生活與在皇宮不同。在皇宮裡是一國的國母、皇后，國母，全國人民所尊敬的，尤其是在宮內高高在上。所以，你來到僧團修行，這種名、地位，全都沒有了。來到此處修行，與大家的生活都一樣平等，同樣每天要出去托缽，面對這些比丘，你要恭敬禮拜。
這就是要折掉她的「我慢幢」，這種為了恐怕這群女眾，尤其是在皇宮的身分很特殊，唯恐會破壞了僧團的規則，所以提出，很(嚴) 苛的條件出來。卻是，大愛道還是願意接受。
不只是「八敬法」，甚至十戒，甚至具足戒，在生活中，很微細的規矩都要奉持。這就是與其他比丘的生活，還要比比丘的生活，更加嚴格，還要更加自卑的心態，來尊重所有的比丘。這是比丘尼種種的法要。
總而言之，學佛出家，就是心存清新、很清淨，日日新，不要心有污染，每一天的人、事、物，在我們的心，都不要有一點出差錯。我們的心，起心動念，無不都是傷害了我們的道意，所以要做一位真正的福田僧。
出家乃是大丈夫事，將相難為。這就是我們要勇敢，要破除憍慢心，我們要如何謙卑，要縮小自己，一切一切都要很清新，這種「日日新，苟日新」。
所以我們修行，是一種要如何斷除苦的源頭，這種恩愛等等，我們都要斷除了，家庭的生活享受都要脫離了，出家之後還有什麼好追求的呢？情與愛，名與利，全都斷除了，還有什麼好計較呢？所以，人若懂得顧守好道心，佛陀的一乘實法，就不遠了。所以，我們人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Benefit Sentient Beings to Eliminate Arrogance (福利眾生破憍慢心)
Date: February. 11. 2014
“Leave behind loved ones to become monastics and practice the Path. Benefit sentient beings to eliminate arrogance. Develop control over sense organs to remain undefiled by worldly desires. When encountering something pleasurable, remain [unmoved] and endure like the earth.”
This is telling everyone that since we have left those we loved to become monastics and practice the Path, we must maintain our aspiration to benefit sentient beings to eliminate arrogance. We must recognize that life is filled with suffering; thus we aspire to engage in spiritual practice. To do so, the first thing we must do is leave behind those we love. The kindness and affection within a family appear to be very enjoyable but are actually hiding entanglements. [A family] is like a flaming furnace that continuously burns and consumes our wisdom-life. It is also like a metal chain that grows and binds us more tightly and deeply.
After we learn [the principles,] we will become awakened and will leave behind those we love to become monastics to practice the Path. This is not for our own sake. After we awaken, we realize we must benefit others. We accept the Buddha’s teachings, and then transmit them to others. This is how the Dharma-lineage is passed on; we inherit the Buddha’s teachings. We develop our wisdom-life and pass on the Buddha’s teachings. Those who continuously transmit the teachings are called Dharma-children. The Buddha’s words and teachings give birth to our wisdom-life. The words the Buddha spoke aloud while He was in this world were used by Hearers and Pratyekabuddhas to realize the Path. Since the Buddha began giving teachings, they were continuously compiled and passed on. Though His voice can no longer be heard, we can still hear and spread His teachings. So, the Buddha had Dharma-children, who were born from His words and teachings. His Dharma continuously helps us attain realizations and develop our wisdom-life. This is why monastics are called Dharma-children, children born from the Buddha-Dharma. Since monastics are transmitting wisdom-life, we must have a sense of mission and shoulder the Tathagata’s family business. So, we must “benefit sentient beings” and create blessings for them.
To teach sentient beings, it is very important to [create] the conditions for them to receive the Dharma. Thus, once they accept the Dharma, it will open up their wisdom. If they do not accept the Dharma, their wisdom will be difficult to unlock. So, they need to mindfully accept and become deeply receptive to these teachings. If they can, they will eradicate their arrogance a truly “benefit sentient beings”The eradication of arrogance is only possible when the Buddha-Dharma meets with the right opportunity and conditions.
So when we become monastics, we must “develop control over sense organs”.
It is very important to tame our Six Senses Organs.When our minds encounter phenomena, what kind of wisdom should we exercise, what kind of perspective should we have, so that our minds will not be defiled by the Six Sense Objects in the world?
When must live among people without being tempted by any worldly desires.
Thus, “when encountering something pleasurable, remain [unmoved] and endure like the earth”.When we see other people enjoying themselves, we do not need to be envious or greedy.We do not need to envy their great wealth or fame.There is no need.
[Instead,] we should feel fortunate that we are blessed to not have greed or attachments.With no greed, we make no discriminations and do not [give rise to afflictions].Then isn’t the whole world ours?I can recall an occasion when a group of wealthy wives were showing off the size of their diamond rings.
I told [one of them], “The joy from showing off [the ring] is limited.”
“If you lose the diamond, you will suffer greatly.Why no leave such suffering to others?We can just admire it when others wear it; then our minds will be free of hindrances.
Wouldn’t that be great?”We do not necessarily need to strive to own things.With this mindset, we can wish them the best with their possessions and enjoy what they have [in our own way].This is endurance.
By cultivating endurance, desire will not arise in our minds, and we will remain [unmoved] like the earth.The earth contains all things and provides everything to sentient beings.It has no greed whatsoever.
So, the earth is like a mother who continuously provides with no greed or attachment.
When we understand this, we will be more diligent in our practice.
Bhiksus and bhiksunis, upasakas and upasikas, each had the following thought.
Being a monastic is the work of a great person.Bhiksus are also called Blessed Fied Sangha.This means that in their spiritual practice, they take great care of the field in their minds, so those fields are very fertile.In particular, since they have pulled the weeds, once they sow the seeds, there will be an abundant harvest.
Four us to eliminate our arrogance, we must eliminate the weeds in our minds.
Then when the Dharma enters our minds, every Dharma-seed will fall into the soil; nothing will be lost.This is how we cultivate our own minds to create our own blessed fields.
Bhiksus are also called Blessed Field Sangha.
They benefit sentient beings, eliminate their own arrogance and are humble and self-effacing.Thus, they achieve refined virtues.
Bhiksus work to transform sentient beings, During the time of the Buddha, seeking alms was a way to make connections.After they accepted the Buddha’s teachings, they sought alms from sentient beings to nourish their [bodies].In return, they gave the Dharma to sentient beings.This is called “benefiting sentient beings”.
Bhiksunis are the same; they also seek the Dharma from the Buddha and beg for food from sentient beings, which is a way to eliminate pride and arrogance.
We humans are very proud.Some who followed the Buddha to bemonastics were members of the royal family or nobility.For everyone to be equal, all had to go out to ask for food.Only when they accepted [this way of life] could the Dharma enter their minds.
Now I will discuss bhiksunis, which is the general name for all female monastics.
The meaning of “bhiksu-” is the same as what we have said before, so bhiksunis just refer to female monastics. [The order of] bhiksunis began because of Path-of-Great-Love.
At Ananda 's sincere request, the Buddha accepted His aunt, Path-of-Great-Love, as a monastic. This was the beginning of bhiksunis.
We must know that Path-of-Great-Love is also called Mahaprajapati. Mahaprajapati was Sakyamuni Buddha's aunt. When Sakyamuni Buddha was born, His mother, Lady Maya, was a bit old to bear a child. So, seven days after a difficult labor, she died. The king needed help to raise the prince, so Lady Maya's younger sister offered to care for him in her stead. Her name was Mahaprajapati, which can be translated as “path of great love”. She was the Buddha's aunt.
After the Buddha attained enlightenment, for a period of time, King Suddhodhana invited Him to expound the Dharma in the palace. While He was teaching at the palace, Path-of-Great-Love, Mahaprajapati, led the palace maids in sincerely taking refuge with Him. Afterwards, they diligently listened to and practiced His teachings. What they heard, they put into practice. Thus, in the palace, there were many women who took great delight in the Dharma.
After a while, the Buddha left the Kingdom of Kapilavastu and traveled far away to spread the Dharma.During this time, Mahaprajapati constantly missed the Buddha and yearned for His teachings. So, she longed for the Buddha and the Dharma. In the whole palace, everyone, including Yasodhara, felt unhappy. When they gathered, they felt that worldly amusements and pleasures were meaningless. After the Buddha left the palace, they could no longer hear His teachings, so they felt very empty [and wondered]. “What is the meaning of life?” Therefore, everyone was very unhappy.
One day, Mahaprajapati suggested that perhaps they should follow the Buddha and become monastics. Then they could constantly receive His teachings and develop their wisdom-life. Everyone echoed [the suggestion]. [Mahaprajapati] said to the Buddha, “Venerable Buddha, without the Dharma, our lives seem so empty”. “Only the Dharma can bring us contentment; only then do we truly feel alive”. So, she asked the Buddha to allow them to join the Sangha and also listen to the teachings. But the Buddha remained silent and did not agree. [Mahaprajapati] asked three times consecutively, but the Buddha did not approve. So, Mahaprajapati appealed to Ananda [ to help her]. Because Ananda was very sentimental, he reluctantly agreed to plead with and beseech the Buddha. The Buddha saw that Ananda had come to plead on behalf of Path-of-Great-Love, so He granted His permission.
But there was a condition, which was that they must abide by the Eight Forms of Reverence.
Mahaprajapati and the others believed that, as long as they could follow the Buddha and listen to teachings as part of the Sangha, they could agree to any condition. Actually, the Buddha had brought this up as a challenge for Mahaprajapati, hoping it would cause her to retreat. But Mahaprajapati was singlemindedly determined to seek the Buddha’s Way. So, no matter what His conditions were, she was willing to accept them.
So, the Eight Forms of Reverence were created to break down [her] “arrogance and pride” because life in the Sangha was very different from life in the palace. In the palace, [Mahaprajapati] was the queen, the mother of the nation, respected by all Her place was especially prominent in the palace. But if she came to engage in spiritual practice, she would lose her title and status.
Coming here to engage in practice, she would lead the same life as everyone else. They all had to go out to ask for alms every day. When she encountered bhiksus, she had to bow respectfully. [The Buddha set up these rules to] break down her “arrogance and pride” .He was afraid that these female followers, who had special status in the place, would break the Sangha’s code of conduct.
So, the Buddha presented these really strict and harsh conditions, but Mahaprajapati still willingly accepted them. She followed the Eight Forms of Reverences and also the Ten Precepts and the complete [monastic] precepts. In their daily living, bhiksunis must abide by the most subtle of rules. Compared to bhiksus, the rules governing their lives are even stricter.They must also be deferential to all bhiksus. These were the essential rules for bhiksunis. To learn the Buddha’s Way and become monastics, we must maintain clear and very pure minds. We must refresh ourselves daily and eliminate defilments from our minds, we should not let any person, matter or object that we encounter lead to any erroneous thoughts.When the slightest thoughts arise in our minds, they invariably harm our spiritual aspirations. So, we must truly be Blessed Field Sangha.
Becoming monastic is the work of a great person, even great leaders would find it difficult. This is why we must be courageous and eliminate our arrogance and pride.
We must learn to be humble, minimize our egos and maintain a pure mind toward everything. Thus we “refresh ourselves daily” .
So, we engage in spiritual practice to learn to eliminate the source of suffering. We must leave behind all love and affection, and even the pleasures of family life. After becoming a monastic, what is there to pursue?
[Our desires for] affection, love, fame and wealth have all been eliminated, what is there to take issue over? If we take good care of our spiritual aspirations, we will not be far from [attaining] the One Vehicle Dharma. Therefore, we must always be mindful
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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