20140227《靜思妙蓮華第》直心是道場
⊙直心是道場，調直無疑慮；佛智難思議，唯信能入道。
⊙「禪定解脫等，不可思議法。道場所得法，無能發問者，我意難可測，亦無能問者。無問而自說，稱歎所行道。」《法華經方便品第二》
⊙稱歎所行道：志心報四恩，如是等人得入道疾。
⊙於四衢道，合掌恭敬，旋遶行道，歸依禮拜，行道進德。
⊙「智慧甚微妙，諸佛之所得。無漏諸羅漢，及求涅槃者。」《法華經方便品第二》
⊙智慧甚微妙：謂有智慧信受正法，身心明利，能修梵行。
【證嚴上人開示】
「直心是道場，調直無疑慮；佛智難思議，唯信能入道。」
直心是道場
調直無疑慮
佛智難思議
唯信能入道
也就是要告訴大家，我們人人要培養我們這念直心。直心就是道場，我們之前不就說過嗎？「直心是道場」，直心就是三昧，就是禪定。我們若能心時時行茲在茲，我們在做什麼事情，我們的心就是專心做一件事情。我們在聽法，我們要專心聽法。聽法，我們聞法要信受。佛陀來人間，用多少的深思智慧，觀眾生的根機，投眾生所需要的教法。每一位若能信受奉行，這念心叫做「調直心」。
我們聽法，心是不是有在聽法？聽了法，法是不是有入心？這就要看我們的心。所以，修行就是要調，調伏我們的心，調伏我們這念心能直，因為「菩提大道直」。我們調伏我們的心，在這大菩提道上，這樣叫做直心。所以「調直無疑慮」，不要有懷疑，直心就是我們的道場，我們調伏我們的心，向大直道走，不要有懷疑。
「佛智難思議」，佛陀的智慧，在我們凡夫是難思、難議，不是我們能去體會到。佛心、佛智是難思、難議，難以議論。不過，我們要盡心力。所以「唯信能入道」，唯有信。
所以在《法華經》，前面說過了，佛陀告訴大家「當生大信力」。「當生大信力」，我們要聽經，我們必定要生起了那個，大信的力量。所以，各位，學佛真正是要用直心、調直心，還要大信心。這就是我們每天，所要調攝我們的心。
所以，佛經裡面的這段文說：「禪定解脫等，不可思議法。道場所得法，無能發問者，我意難可測，亦無能問者。無問而自說，稱歎所行道。」
禪定解脫等
不可思議法
道場所得法
無能發問者
我意難可測
亦無能問者
無問而自說
稱歎所行道
《法華經方便品第二》
這段經文就是要告訴我們，禪定，佛陀的心時時都是在禪定中，佛陀已經修了，世間煩惱一切全都解脫了。這是一種不可思議的法，這不是我們平常凡夫，所能體會得到。所以因此，佛陀的智慧是這樣，所以「無能發問者」，沒有人能夠來發問。因為無法瞭解佛陀的心境，怎麼有人能夠發問呢？
到底佛陀的智慧，我們過去，佛陀所教育的，我們已經很盡心力，也得到心靈的平靜，也以為我們這樣就是解脫了。但是，佛陀現在又再說，還要再向前前進，還有一乘的實道，微妙甚深。到底這一乘的實道，微妙甚深的法，到底是長什麼樣？我無法發問。因為大家的智慧、知識，還無法體會到佛的心意，因為這樣，就是「無能發問者」，沒有人能夠提出問問題。
舍利弗他就說：「我意難可測。」因為這段（經）文，是舍利弗在向佛陀請法，一來，讚歎佛陀的境界；再來，表達大家，無法體會到佛意。尤其是舍利弗，是弟子中智慧第一，舍利弗自己也這樣說，「我意難可測」，我都無法測量佛陀的心境，那種甚深微妙的法，我都沒有辦法了。「亦無能問者」，也沒有人能夠問。我無法測量，但是別人也無法提問。這是舍利弗說的。
但是現在佛陀「無問而自說，稱歎所行道」。沒有人提出來問，佛陀一直一直在稱歎、讚歎，「我所得到的法，有多麼深、多麼微妙啊！」一直一直描述，他本身心靈的境界。大家無法問，佛陀這樣稱歎「所行道」。
佛陀自己說，我過去已經是，親近過百千萬億無量諸佛，諸佛所有的智慧，他很精進用心，就是將道完全收於內心裡，已經是百千萬億諸佛。他讚歎在所有諸佛的道場，他行道的過程。這是釋迦佛無問自說。
「這個行道」，就是說到底我們要行什麼道呢？修行，我們的開始，我們凡夫開始，也要發心親近善知識，這是佛陀以他自己的過程，要來啟發我們未來的眾生。佛陀過去的過程是親近諸佛，我們現在，應該親近善知識。我們現在才開始起步，有這個因緣聽聞佛法，所以我們必定要發心行道。
我們發心行道，要行什麼道？我們要首先立志，要報「四重恩」。所以在經文，有一段這樣的文，那就是我們要有這分感恩心，啟發我們的愛，啟發這分的感恩。
稱歎所行道：
志心報四恩
如是等人
得入道疾
佛陀的道理，教育我們要感父母恩、要感三寶恩、要感天地恩，還要再感眾生恩。所以我們發心立願，開始要有這「四重恩」，我們要身體力行。
尤其是有善知識，有苦難人，有在引導我們走入佛道的人，這叫做師長，這叫做益友，亦師亦友來引導我們，走入正道，這都能夠稱為「師長恩」。
眾生呢？眾生苦難偏多，啟發了我們的悲心，讓我們不忍心，(而)去付出，這就是「眾生恩」。尤其是我們人在人間生活，一個人無法生活下去，一定要有社會群體和合起來，提供給我們物資，我們才能夠生活。何況「菩薩所緣，緣苦眾生」，能夠成(就)菩薩道，就是因為有苦難眾生。所以說起來，這一切的一切，我們都要用感恩心。
有報「四重恩」的人，「如是等人，得入道疾」。「得道疾」就是說，要得到這個道理，就能很快速，所以叫做「如是等人，得入道疾」，就很快。
於四衢道
合掌恭敬
旋遶行道
歸依禮拜
行道進德
我們能在很開闊的道路中，我們要用很恭敬的心來修行。這個開闊的道路，那就是覺悟之後的菩薩道。我們要瞭解，我們覺，就是菩提，我們在菩提道中，用恭敬心來修行，對天下眾生，同樣用恭敬心去付出，這叫做「行道進德」。所以叫做「行道」。我們在行這個道，自然能增長我們的德行，這就是「進德」。
再接下來說：「智慧甚微妙，諸佛之所得。無漏諸羅漢，及求涅槃者。」
智慧甚微妙
諸佛之所得
無漏諸羅漢
及求涅槃者
《法華經方便品第二》
這段（經）文，就是要說智慧甚微妙，這個智慧還是說佛陀的智慧，佛智甚微妙的智慧，其實我們應該要學。
智慧甚微妙
謂有智慧
信受正法
身心明利
能修梵行
有智慧的人，那就是能夠信受正法，「身心明利，能修梵行」。我們若能信受佛的正法，甚至我們的身，身軀沒有受污染。所說的身軀沒有受污染，就是我們修行保持著這個情操，情操，保持這個身體不受污染，非常的貞潔。不是說泥土來污染我們的身，不是，就是我們這輩子的，這個身體的行為，都沒有犯人道的軌則，還能夠保持得很貞潔。
就如佛經中，有這樣的一段故事。很長久以前，九十多劫以前，有一個國家叫做鉢摩國，那個地方有修梵行的人，名為「儒童」。他就是以童子身開始，從小就開始修行，在修行當中，漸漸地年齡長大，都是保持著他的身很清淨，就是如童子那樣的清淨。他的老師看到他的智慧，很純真，就鼓勵他說：「你要出去外面去遊學，多多聞、見識。」
聽老師的話，出門去了。到了鄰國，有五百位婆羅門設一個講堂，講堂中，設一個很高的講座座椅。就說：「若有人有智識，敢上去講座，所說的法，讓大家都能很接受，若能如此，講座的座椅上有五百兩黃金，還有一位很美的美女，就能夠送給他。」
這位儒童，看到這麼大的講堂，這麼多的婆羅門，大家在講座之下，沒有人敢上去，他就說：「我不知道能否加入你們這個會？我是從鉢摩國來的人，是你們鄰國的人，所以我不知道能否參加，你們這個講會呢？」
大家看，「可以，你上去說。」所以讓大家來問，有的人問到很粗淺的，他就用很微妙的法來回答。問到那種很頑劣、粗，很粗的語言，他就以很優雅的方法來回答他。又是回答他的問題，又是教育他。
大家聽了之後，心開意解，那種粗劣的語言，完全收攝下來，沒有人敢再說很粗劣的話。瞭解這位儒童所說的道理，大家對很深的道理，很明白的瞭解，所以大家向他頂禮，當成活佛一樣，向他頂禮。
後來，大家要將，那個女孩送給他，將五百兩金送他，他全部都婉拒掉，他的心保持著那分清淨。這個女孩是很美，五百兩金也很多，但是，他還是不動搖他的心。向前再精進，到其他的地方去遊學。一路走過來，就是清淨的直心，接收到了很多見聞，增長知識。
這就是以前，佛陀說，以前那位儒童，雖然走過很多國家，有很多的欲來利誘他，但是他都一一將他所得的法、所見解的法，一一與大家分享。再回到本國，還是保持著那麼清淨，心無污染、身心無污染。這樣叫做修梵行，這叫做梵行，這也叫做「身心明利」，身與心都是很明朗，利益人群。
平時所受的教育就是正法，這就是有智慧的人。所以佛陀說，他過去所修行的，就是那麼直心，直心，做為他的道場，調直了他的心，絕對不受周圍的環境所誘惑，智慧是這樣不斷地累積來的，所以叫做「智慧甚微妙」。
各位，我們要用心。學法、聽法，不是隨著經文這樣一直下去。我們對每一段、每一句話，都有很深，難思、難議，要解釋也是很困難，但是，我們要用心去思考。用這麼淺顯的，如何能保護我們的身心清淨，我們才能智慧深入，微妙的道法。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Cultivating a Straightforward Mind (直心是道場)
Date: February. 27. 2014
“A straightforward mind is our spiritual training ground free of doubts and worries. The Buddha’s wisdom is inconceivable, only with faith can one enter the Path.”
This is telling everyone that we all have to develop a straightforward mind, which is our spiritual training ground. Haven’t I previously mentioned that “a straightforward mind is our training ground”? A straightforward mind is in Samadhi, a meditative state of concentration. If we can keep our minds on what we are doing, then we will be able to focus on every single thing we do. When we are listening to the teachings, we need to focus on listening and then faithfully accept the Dharma. The Buddha came to the world and applied deep contemplation and wisdom to observe the capabilities of sentient beings in order to give them the teachings they need.
If each one of us faithfully accepts and practices [the Buddha’s teachings,] we will develop “a tamed, straightforward mind.” As we listen to the teachings, are we listening mindfully? After we listen, do we take the teachings into our hearts? This depends on our minds.
So, spiritual practice is about taming and training our minds to become straightforward. “The great Bodhi-path is straight”. We have to adjust our minds to walk this great Bodhi-path. This takes a straightforward mind. So, “a tamed and straightforward mind is free of doubts and worries.” We cannot have doubts.
A straightforward mind is where we practice. We have to adjust our minds to walk the great straight path. We cannot have doubts. “The Buddha’s wisdom is inconceivable.” We ordinary people cannot possibly conceive and comprehend the Buddha’s wisdom. The Buddha’s mind and His wisdom are difficult to conceive of and discuss. Still, we must try our best.
So, “only with faith can one enter the Path.” As mentioned earlier in the Lotus Sutra, the Buddha told everyone to “give rise to great Power of Faith.” When we listen to teachings, we must give rise to the power of great faith. So, everyone, the practice of the Buddha’s Way requires not only a straightforward mind, a tamed mind, but also great faith. This is why we must adjust our minds each day.
So this passage of the sutra states, “[You attained] dhyana, Samadhi, liberation and other inconceivable teachings. Of the Dharma attained at the training ground, no one was able to raise questions. I find its meaning hard to fathom, and no one was able to ask about it. Without being asked, You explained it, praising the Path You have walked.”
This sutra passage is telling us that the Buddha’s mind is constantly in Samadhi. He has already attained liberation from all afflictions in the world.This is an inconceivable teaching.This is not something we ordinary people can realize.Since the Buddha’s wisdom is like this, “no one is able to raise questions”.No one can ask a question because no one can understand His state os mind.
Thus, how could anyone raise questions?The Buddha’s wisdom is [inconceivable].
In the past, people tried their best to learn the Buddha’s teachings.Having obtained a peaceful mind, they felt that they had attained liberation.But now the Buddha wanted them to continue to move forward toward the true path of the One Vehicle, which is subtle, wondrous and extremely profound.What exactly does this sublet, wondrous and profound true path of the One Vehicle look like?They could not ask because, with their []limited] wisdom and knowledge, they could not realize the Buddha’s intent.
This was the reason “no one was able to raise questions”.None of the could ask questions.This was why Sariputra said, “I find its meaning hard to fathom.”This passage in this sutra is about Sariputra asking the Buddha for teachings.
First, he praised the Buddha’s state of mind.Then, he explained that no one could conceive of the Buddha’s mind.In particular, even Sariputra, who was foremost in wisdom among the Buddha’s disciples, said, “I find its meaning hard to fathom,”.
Even he could not fathom the Buddha’s spiritual state, this extremely profound, wondrous Dharma.He had no way [to grasp it].
Therefore, “no one was able to ask about it.”“I cannot fathom it, and no one else can ask about it.”This was what Sariputra said.But now, “without being asked, [the Buddha] explained it, praising the Path [He] has walked”.No one raised a question, but the Buddha kept expressing praise and admiration.“The teachings I have attained are so profound, sublet and wondrous.”He continued to describe His personal spiritual state.
No one was able to ask questions, so He praised the “path He has walked”.
The Buddha revealed, “In the past, I drew near countless Buddhas.”He diligently and mindfully absorbed all Their wisdom and paths into His mind.What He was praising was the collective spiritual training ground of all Buddhas and the way They walked Their path.This is what Sakyamuni Buddha said without being asked.What is the path we need to follow?As we begin our spiritual practice, we ordinary people must aspire to draw near virtuous friends.This is how the Buddha used His own experience to inspire future sentient beings.His path included learning from all Buddhas, so right now, we must draw near virtuous friends.
We are now just taking our first steps.We have the opportunity to hear the Dharma, so we must aspire to walk this path.When we aspire to walk the path, what path do we follow?First we must be determined to repay the Fourfold Grace.In the sutra, there is a passage on repaying grace.We must awaken the love [in our hearts], our sense of gratitude.
Praising the Path [He] has walked:
Those who vow to repay the Fourfold Grace will readily enter the Path.
In particular , the Buddha taught us to be grateful to our parents, to the Three Treasures, to the world and to all sentient beings. So, we must aspire and vow to being repaying the Fourfold Grace. We must put this teaching into practice. In particular, [we must be grateful to] virtuous friends and people who suffer. Those who guide us toward the Buddha-path are our teachers and good friends. Beneficial teachers and friends guide us toward the Right Path. This is “the grace of teachers.” What about sentient beings? Sentient beings experience much suffering. They awaken our compassion so that our hearts go out to them and thus we help them. This is “the grace of sentient beings.”
In particular, we who live in this world cannot live by ourselves. A whole society must work together in order to provides us with everything we need in life. Moreover, “Bodhisattvas arise because of suffering sentient beings”. We can succeed on the Bodhisattva-path because of suffering sentient beings.
Therefore, we must have a sense of gratitude toward everything. “Those who vow to repay the Fourfold Grace will readily enter the Path.” “Readily enter the Path” means they can quickly understand principles. That is why it is said, “Such people will readily enter the Path.”
“On the Four Broad Streets, they respectfully put palms together, circumambulate and practice the path. They take refuge and prostrate, walking the Path to advance in virtue.”
On this very broad path, we should exercise a respectful mind to engage in spiritual practice. This broad street is the Bodhisattva-path [we see] after we awaken. We must understand that our awakening is Bodhi. On the Bodhi-path, we respectfully engage in spiritual practice. We give respectfully to all sentient beings in the world. This is how we “walk the Path to advance in virtue.” By “walking the Path,” naturally our virtue will grow. This is how we “advance in virtue”
In the next passage, “[You praise] the wisdom, subtle and wondrous, that is attained by all Buddhas. All Arhats, who are without Leaks, and also those who seek Nirvana.”
This passage tells us that the Buddha’s wisdom is subtle and wondrous. His subtle and wondrous wisdom is indeed something we must learn.
“Wisdom, subtle and wondrous: One with such wisdom can faithfully accept Right Dharma, have a clear and keen body and mind and practice purifying practices.”
Those with wisdom can faithfully accept Right Dharma. “[They] have clear and keen bodies and minds, and practice purifying practices.” If we can faithfully accept Right Dharma, then even our bodies will be free of impurities. For our bodies to be free of impurities, we must preserve our morality as we engage in spiritual practice. Morality is protecting our bodies from being polluted. This is not about mud defiling our bodies. Not at all. It means that, in our lifetime, our bodies must not do anything to violate the rules of being a good person. This is how we maintain our purity.
There is a story in the sutra about this. A long time ago, roughly 90 kalpas ago, in a kingdom called Pama, there was a Brahmin practitioner who was named Learned-child. He began his spiritual practice in his youth. As he engaged in spiritual practice, he gradually grew older. Meanwhile, he maintained the purity of his body by remaining a virgin. When his teacher observed his wisdom and purity, he encouraged Learned-child to travel the wider world to see and experience new things.
Following his teacher’s advice, he went to a neighboring country. There, 500 Brahmins had set up a lecture hall. In the hall, there was a very high seat. Someone told him, “If someone with [great] knowledge dares to ascend to that seat and give teachings, and if the teachings are acceptable to everyone, then the 500 taels of gold on that seat and a very beautiful woman will be given to him.”
Learned-child saw such a grand lecture hall and so many Brahmins who did not dare to ascend the seat. So he said, “May I join your assembly? I am from the Kingdom of Pama, a neighboring country. Therefore, I do not know if you will allow me to join your assembly.”
everyone looked at him and said, “Okay,go on”. Then people ask him questions.Some people asked very basic questions,and he answered them with subtle and wondrous teachings.When he was asked crude questions, he answered them gracefully.As he answered people’s questions,he also educated them.After hearing his answers,they became open and understanding,and they stopped using crude language.Then no one dared to use crude language again.They were able to understand the profound principles he spoke of with great clarity. So,they prostrated to him and treated him as a living Buddha.
Afterwards,they wanted to give him the beautiful and the 500 taels of gold.But he turned
them down to maintain the purity of his mind.The girl was very beautiful and the gold was worth a lot of money.Still,he was not swayed.He diligently moved forward and traveled to other places for his studies.He always walked his path with a pure and straightforward mind.He experienced many movelties and increased his knowledge.This all happened a long time ago.The Buddha said that thought Learned-child traveled through many countries and faced many temptations,he still continued to share his views and understanding of the Dharma with everyone.When he returned to his home country,he still retained a pure and undefiled mind.To have an untained body and mind,he had to cultivate purifying practices,also called Brahmin conduct.This is “a clear and keen body and mind”.When both the body and mind are
clear,we will benefit others.Those who constantly receive Right Dharma are wise people.
So,the Buddha said that in the past,He cultivated straightforward mind,which became His spiritual training ground,He trained His mind,so he would definitely not be tempted by His immediate surroundings.Thus He continuously accumulated wisdom.This was His“wisdom,subtle and wondrous”.
Everyone,we must be midful as we learn and listen teachings.We cannot simply follow the sutra text.Each passage,each sentence,is very profound.It is difficult to conceive and comprehend.It is also difficult to explain.But we must mindfully contemplate simple teachings to protect the purity of our body and mind.Then,we will have the wisdom to penetrate subtle and wondrous teachings of the Path.Therefore,we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙直心是道場，調直無疑慮；佛智難思議，唯信能入道。
⊙「禪定解脫等，不可思議法。道場所得法，無能發問者，我意難可測，亦無能問者。無問而自說，稱歎所行道。」《法華經方便品第二》
⊙稱歎所行道：志心報四恩，如是等人得入道疾。
⊙於四衢道，合掌恭敬，旋遶行道，歸依禮拜，行道進德。
⊙「智慧甚微妙，諸佛之所得。無漏諸羅漢，及求涅槃者。」《法華經方便品第二》
⊙智慧甚微妙：謂有智慧信受正法，身心明利，能修梵行。
【證嚴上人開示】
「直心是道場，調直無疑慮；佛智難思議，唯信能入道。」
直心是道場
調直無疑慮
佛智難思議
唯信能入道
也就是要告訴大家，我們人人要培養我們這念直心。直心就是道場，我們之前不就說過嗎？「直心是道場」，直心就是三昧，就是禪定。我們若能心時時行茲在茲，我們在做什麼事情，我們的心就是專心做一件事情。我們在聽法，我們要專心聽法。聽法，我們聞法要信受。佛陀來人間，用多少的深思智慧，觀眾生的根機，投眾生所需要的教法。每一位若能信受奉行，這念心叫做「調直心」。
我們聽法，心是不是有在聽法？聽了法，法是不是有入心？這就要看我們的心。所以，修行就是要調，調伏我們的心，調伏我們這念心能直，因為「菩提大道直」。我們調伏我們的心，在這大菩提道上，這樣叫做直心。所以「調直無疑慮」，不要有懷疑，直心就是我們的道場，我們調伏我們的心，向大直道走，不要有懷疑。
「佛智難思議」，佛陀的智慧，在我們凡夫是難思、難議，不是我們能去體會到。佛心、佛智是難思、難議，難以議論。不過，我們要盡心力。所以「唯信能入道」，唯有信。
所以在《法華經》，前面說過了，佛陀告訴大家「當生大信力」。「當生大信力」，我們要聽經，我們必定要生起了那個，大信的力量。所以，各位，學佛真正是要用直心、調直心，還要大信心。這就是我們每天，所要調攝我們的心。
所以，佛經裡面的這段文說：「禪定解脫等，不可思議法。道場所得法，無能發問者，我意難可測，亦無能問者。無問而自說，稱歎所行道。」
禪定解脫等
不可思議法
道場所得法
無能發問者
我意難可測
亦無能問者
無問而自說
稱歎所行道
《法華經方便品第二》
這段經文就是要告訴我們，禪定，佛陀的心時時都是在禪定中，佛陀已經修了，世間煩惱一切全都解脫了。這是一種不可思議的法，這不是我們平常凡夫，所能體會得到。所以因此，佛陀的智慧是這樣，所以「無能發問者」，沒有人能夠來發問。因為無法瞭解佛陀的心境，怎麼有人能夠發問呢？
到底佛陀的智慧，我們過去，佛陀所教育的，我們已經很盡心力，也得到心靈的平靜，也以為我們這樣就是解脫了。但是，佛陀現在又再說，還要再向前前進，還有一乘的實道，微妙甚深。到底這一乘的實道，微妙甚深的法，到底是長什麼樣？我無法發問。因為大家的智慧、知識，還無法體會到佛的心意，因為這樣，就是「無能發問者」，沒有人能夠提出問問題。
舍利弗他就說：「我意難可測。」因為這段（經）文，是舍利弗在向佛陀請法，一來，讚歎佛陀的境界；再來，表達大家，無法體會到佛意。尤其是舍利弗，是弟子中智慧第一，舍利弗自己也這樣說，「我意難可測」，我都無法測量佛陀的心境，那種甚深微妙的法，我都沒有辦法了。「亦無能問者」，也沒有人能夠問。我無法測量，但是別人也無法提問。這是舍利弗說的。
但是現在佛陀「無問而自說，稱歎所行道」。沒有人提出來問，佛陀一直一直在稱歎、讚歎，「我所得到的法，有多麼深、多麼微妙啊！」一直一直描述，他本身心靈的境界。大家無法問，佛陀這樣稱歎「所行道」。
佛陀自己說，我過去已經是，親近過百千萬億無量諸佛，諸佛所有的智慧，他很精進用心，就是將道完全收於內心裡，已經是百千萬億諸佛。他讚歎在所有諸佛的道場，他行道的過程。這是釋迦佛無問自說。
「這個行道」，就是說到底我們要行什麼道呢？修行，我們的開始，我們凡夫開始，也要發心親近善知識，這是佛陀以他自己的過程，要來啟發我們未來的眾生。佛陀過去的過程是親近諸佛，我們現在，應該親近善知識。我們現在才開始起步，有這個因緣聽聞佛法，所以我們必定要發心行道。
我們發心行道，要行什麼道？我們要首先立志，要報「四重恩」。所以在經文，有一段這樣的文，那就是我們要有這分感恩心，啟發我們的愛，啟發這分的感恩。
稱歎所行道：
志心報四恩
如是等人
得入道疾
佛陀的道理，教育我們要感父母恩、要感三寶恩、要感天地恩，還要再感眾生恩。所以我們發心立願，開始要有這「四重恩」，我們要身體力行。
尤其是有善知識，有苦難人，有在引導我們走入佛道的人，這叫做師長，這叫做益友，亦師亦友來引導我們，走入正道，這都能夠稱為「師長恩」。
眾生呢？眾生苦難偏多，啟發了我們的悲心，讓我們不忍心，(而)去付出，這就是「眾生恩」。尤其是我們人在人間生活，一個人無法生活下去，一定要有社會群體和合起來，提供給我們物資，我們才能夠生活。何況「菩薩所緣，緣苦眾生」，能夠成(就)菩薩道，就是因為有苦難眾生。所以說起來，這一切的一切，我們都要用感恩心。
有報「四重恩」的人，「如是等人，得入道疾」。「得道疾」就是說，要得到這個道理，就能很快速，所以叫做「如是等人，得入道疾」，就很快。
於四衢道
合掌恭敬
旋遶行道
歸依禮拜
行道進德
我們能在很開闊的道路中，我們要用很恭敬的心來修行。這個開闊的道路，那就是覺悟之後的菩薩道。我們要瞭解，我們覺，就是菩提，我們在菩提道中，用恭敬心來修行，對天下眾生，同樣用恭敬心去付出，這叫做「行道進德」。所以叫做「行道」。我們在行這個道，自然能增長我們的德行，這就是「進德」。
再接下來說：「智慧甚微妙，諸佛之所得。無漏諸羅漢，及求涅槃者。」
智慧甚微妙
諸佛之所得
無漏諸羅漢
及求涅槃者
《法華經方便品第二》
這段（經）文，就是要說智慧甚微妙，這個智慧還是說佛陀的智慧，佛智甚微妙的智慧，其實我們應該要學。
智慧甚微妙
謂有智慧
信受正法
身心明利
能修梵行
有智慧的人，那就是能夠信受正法，「身心明利，能修梵行」。我們若能信受佛的正法，甚至我們的身，身軀沒有受污染。所說的身軀沒有受污染，就是我們修行保持著這個情操，情操，保持這個身體不受污染，非常的貞潔。不是說泥土來污染我們的身，不是，就是我們這輩子的，這個身體的行為，都沒有犯人道的軌則，還能夠保持得很貞潔。
就如佛經中，有這樣的一段故事。很長久以前，九十多劫以前，有一個國家叫做鉢摩國，那個地方有修梵行的人，名為「儒童」。他就是以童子身開始，從小就開始修行，在修行當中，漸漸地年齡長大，都是保持著他的身很清淨，就是如童子那樣的清淨。他的老師看到他的智慧，很純真，就鼓勵他說：「你要出去外面去遊學，多多聞、見識。」
聽老師的話，出門去了。到了鄰國，有五百位婆羅門設一個講堂，講堂中，設一個很高的講座座椅。就說：「若有人有智識，敢上去講座，所說的法，讓大家都能很接受，若能如此，講座的座椅上有五百兩黃金，還有一位很美的美女，就能夠送給他。」
這位儒童，看到這麼大的講堂，這麼多的婆羅門，大家在講座之下，沒有人敢上去，他就說：「我不知道能否加入你們這個會？我是從鉢摩國來的人，是你們鄰國的人，所以我不知道能否參加，你們這個講會呢？」
大家看，「可以，你上去說。」所以讓大家來問，有的人問到很粗淺的，他就用很微妙的法來回答。問到那種很頑劣、粗，很粗的語言，他就以很優雅的方法來回答他。又是回答他的問題，又是教育他。
大家聽了之後，心開意解，那種粗劣的語言，完全收攝下來，沒有人敢再說很粗劣的話。瞭解這位儒童所說的道理，大家對很深的道理，很明白的瞭解，所以大家向他頂禮，當成活佛一樣，向他頂禮。
後來，大家要將，那個女孩送給他，將五百兩金送他，他全部都婉拒掉，他的心保持著那分清淨。這個女孩是很美，五百兩金也很多，但是，他還是不動搖他的心。向前再精進，到其他的地方去遊學。一路走過來，就是清淨的直心，接收到了很多見聞，增長知識。
這就是以前，佛陀說，以前那位儒童，雖然走過很多國家，有很多的欲來利誘他，但是他都一一將他所得的法、所見解的法，一一與大家分享。再回到本國，還是保持著那麼清淨，心無污染、身心無污染。這樣叫做修梵行，這叫做梵行，這也叫做「身心明利」，身與心都是很明朗，利益人群。
平時所受的教育就是正法，這就是有智慧的人。所以佛陀說，他過去所修行的，就是那麼直心，直心，做為他的道場，調直了他的心，絕對不受周圍的環境所誘惑，智慧是這樣不斷地累積來的，所以叫做「智慧甚微妙」。
各位，我們要用心。學法、聽法，不是隨著經文這樣一直下去。我們對每一段、每一句話，都有很深，難思、難議，要解釋也是很困難，但是，我們要用心去思考。用這麼淺顯的，如何能保護我們的身心清淨，我們才能智慧深入，微妙的道法。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Cultivating a Straightforward Mind (直心是道場)
Date: February. 27. 2014
“A straightforward mind is our spiritual training ground free of doubts and worries. The Buddha’s wisdom is inconceivable, only with faith can one enter the Path.”
This is telling everyone that we all have to develop a straightforward mind, which is our spiritual training ground. Haven’t I previously mentioned that “a straightforward mind is our training ground”? A straightforward mind is in Samadhi, a meditative state of concentration. If we can keep our minds on what we are doing, then we will be able to focus on every single thing we do. When we are listening to the teachings, we need to focus on listening and then faithfully accept the Dharma. The Buddha came to the world and applied deep contemplation and wisdom to observe the capabilities of sentient beings in order to give them the teachings they need.
If each one of us faithfully accepts and practices [the Buddha’s teachings,] we will develop “a tamed, straightforward mind.” As we listen to the teachings, are we listening mindfully? After we listen, do we take the teachings into our hearts? This depends on our minds.
So, spiritual practice is about taming and training our minds to become straightforward. “The great Bodhi-path is straight”. We have to adjust our minds to walk this great Bodhi-path. This takes a straightforward mind. So, “a tamed and straightforward mind is free of doubts and worries.” We cannot have doubts.
A straightforward mind is where we practice. We have to adjust our minds to walk the great straight path. We cannot have doubts. “The Buddha’s wisdom is inconceivable.” We ordinary people cannot possibly conceive and comprehend the Buddha’s wisdom. The Buddha’s mind and His wisdom are difficult to conceive of and discuss. Still, we must try our best.
So, “only with faith can one enter the Path.” As mentioned earlier in the Lotus Sutra, the Buddha told everyone to “give rise to great Power of Faith.” When we listen to teachings, we must give rise to the power of great faith. So, everyone, the practice of the Buddha’s Way requires not only a straightforward mind, a tamed mind, but also great faith. This is why we must adjust our minds each day.
So this passage of the sutra states, “[You attained] dhyana, Samadhi, liberation and other inconceivable teachings. Of the Dharma attained at the training ground, no one was able to raise questions. I find its meaning hard to fathom, and no one was able to ask about it. Without being asked, You explained it, praising the Path You have walked.”
This sutra passage is telling us that the Buddha’s mind is constantly in Samadhi. He has already attained liberation from all afflictions in the world.This is an inconceivable teaching.This is not something we ordinary people can realize.Since the Buddha’s wisdom is like this, “no one is able to raise questions”.No one can ask a question because no one can understand His state os mind.
Thus, how could anyone raise questions?The Buddha’s wisdom is [inconceivable].
In the past, people tried their best to learn the Buddha’s teachings.Having obtained a peaceful mind, they felt that they had attained liberation.But now the Buddha wanted them to continue to move forward toward the true path of the One Vehicle, which is subtle, wondrous and extremely profound.What exactly does this sublet, wondrous and profound true path of the One Vehicle look like?They could not ask because, with their []limited] wisdom and knowledge, they could not realize the Buddha’s intent.
This was the reason “no one was able to raise questions”.None of the could ask questions.This was why Sariputra said, “I find its meaning hard to fathom.”This passage in this sutra is about Sariputra asking the Buddha for teachings.
First, he praised the Buddha’s state of mind.Then, he explained that no one could conceive of the Buddha’s mind.In particular, even Sariputra, who was foremost in wisdom among the Buddha’s disciples, said, “I find its meaning hard to fathom,”.
Even he could not fathom the Buddha’s spiritual state, this extremely profound, wondrous Dharma.He had no way [to grasp it].
Therefore, “no one was able to ask about it.”“I cannot fathom it, and no one else can ask about it.”This was what Sariputra said.But now, “without being asked, [the Buddha] explained it, praising the Path [He] has walked”.No one raised a question, but the Buddha kept expressing praise and admiration.“The teachings I have attained are so profound, sublet and wondrous.”He continued to describe His personal spiritual state.
No one was able to ask questions, so He praised the “path He has walked”.
The Buddha revealed, “In the past, I drew near countless Buddhas.”He diligently and mindfully absorbed all Their wisdom and paths into His mind.What He was praising was the collective spiritual training ground of all Buddhas and the way They walked Their path.This is what Sakyamuni Buddha said without being asked.What is the path we need to follow?As we begin our spiritual practice, we ordinary people must aspire to draw near virtuous friends.This is how the Buddha used His own experience to inspire future sentient beings.His path included learning from all Buddhas, so right now, we must draw near virtuous friends.
We are now just taking our first steps.We have the opportunity to hear the Dharma, so we must aspire to walk this path.When we aspire to walk the path, what path do we follow?First we must be determined to repay the Fourfold Grace.In the sutra, there is a passage on repaying grace.We must awaken the love [in our hearts], our sense of gratitude.
Praising the Path [He] has walked:
Those who vow to repay the Fourfold Grace will readily enter the Path.
In particular , the Buddha taught us to be grateful to our parents, to the Three Treasures, to the world and to all sentient beings. So, we must aspire and vow to being repaying the Fourfold Grace. We must put this teaching into practice. In particular, [we must be grateful to] virtuous friends and people who suffer. Those who guide us toward the Buddha-path are our teachers and good friends. Beneficial teachers and friends guide us toward the Right Path. This is “the grace of teachers.” What about sentient beings? Sentient beings experience much suffering. They awaken our compassion so that our hearts go out to them and thus we help them. This is “the grace of sentient beings.”
In particular, we who live in this world cannot live by ourselves. A whole society must work together in order to provides us with everything we need in life. Moreover, “Bodhisattvas arise because of suffering sentient beings”. We can succeed on the Bodhisattva-path because of suffering sentient beings.
Therefore, we must have a sense of gratitude toward everything. “Those who vow to repay the Fourfold Grace will readily enter the Path.” “Readily enter the Path” means they can quickly understand principles. That is why it is said, “Such people will readily enter the Path.”
“On the Four Broad Streets, they respectfully put palms together, circumambulate and practice the path. They take refuge and prostrate, walking the Path to advance in virtue.”
On this very broad path, we should exercise a respectful mind to engage in spiritual practice. This broad street is the Bodhisattva-path [we see] after we awaken. We must understand that our awakening is Bodhi. On the Bodhi-path, we respectfully engage in spiritual practice. We give respectfully to all sentient beings in the world. This is how we “walk the Path to advance in virtue.” By “walking the Path,” naturally our virtue will grow. This is how we “advance in virtue”
In the next passage, “[You praise] the wisdom, subtle and wondrous, that is attained by all Buddhas. All Arhats, who are without Leaks, and also those who seek Nirvana.”
This passage tells us that the Buddha’s wisdom is subtle and wondrous. His subtle and wondrous wisdom is indeed something we must learn.
“Wisdom, subtle and wondrous: One with such wisdom can faithfully accept Right Dharma, have a clear and keen body and mind and practice purifying practices.”
Those with wisdom can faithfully accept Right Dharma. “[They] have clear and keen bodies and minds, and practice purifying practices.” If we can faithfully accept Right Dharma, then even our bodies will be free of impurities. For our bodies to be free of impurities, we must preserve our morality as we engage in spiritual practice. Morality is protecting our bodies from being polluted. This is not about mud defiling our bodies. Not at all. It means that, in our lifetime, our bodies must not do anything to violate the rules of being a good person. This is how we maintain our purity.
There is a story in the sutra about this. A long time ago, roughly 90 kalpas ago, in a kingdom called Pama, there was a Brahmin practitioner who was named Learned-child. He began his spiritual practice in his youth. As he engaged in spiritual practice, he gradually grew older. Meanwhile, he maintained the purity of his body by remaining a virgin. When his teacher observed his wisdom and purity, he encouraged Learned-child to travel the wider world to see and experience new things.
Following his teacher’s advice, he went to a neighboring country. There, 500 Brahmins had set up a lecture hall. In the hall, there was a very high seat. Someone told him, “If someone with [great] knowledge dares to ascend to that seat and give teachings, and if the teachings are acceptable to everyone, then the 500 taels of gold on that seat and a very beautiful woman will be given to him.”
Learned-child saw such a grand lecture hall and so many Brahmins who did not dare to ascend the seat. So he said, “May I join your assembly? I am from the Kingdom of Pama, a neighboring country. Therefore, I do not know if you will allow me to join your assembly.”
everyone looked at him and said, “Okay,go on”. Then people ask him questions.Some people asked very basic questions,and he answered them with subtle and wondrous teachings.When he was asked crude questions, he answered them gracefully.As he answered people’s questions,he also educated them.After hearing his answers,they became open and understanding,and they stopped using crude language.Then no one dared to use crude language again.They were able to understand the profound principles he spoke of with great clarity. So,they prostrated to him and treated him as a living Buddha.
Afterwards,they wanted to give him the beautiful and the 500 taels of gold.But he turned
them down to maintain the purity of his mind.The girl was very beautiful and the gold was worth a lot of money.Still,he was not swayed.He diligently moved forward and traveled to other places for his studies.He always walked his path with a pure and straightforward mind.He experienced many movelties and increased his knowledge.This all happened a long time ago.The Buddha said that thought Learned-child traveled through many countries and faced many temptations,he still continued to share his views and understanding of the Dharma with everyone.When he returned to his home country,he still retained a pure and undefiled mind.To have an untained body and mind,he had to cultivate purifying practices,also called Brahmin conduct.This is “a clear and keen body and mind”.When both the body and mind are
clear,we will benefit others.Those who constantly receive Right Dharma are wise people.
So,the Buddha said that in the past,He cultivated straightforward mind,which became His spiritual training ground,He trained His mind,so he would definitely not be tempted by His immediate surroundings.Thus He continuously accumulated wisdom.This was His“wisdom,subtle and wondrous”.
Everyone,we must be midful as we learn and listen teachings.We cannot simply follow the sutra text.Each passage,each sentence,is very profound.It is difficult to conceive and comprehend.It is also difficult to explain.But we must mindfully contemplate simple teachings to protect the purity of our body and mind.Then,we will have the wisdom to penetrate subtle and wondrous teachings of the Path.Therefore,we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment