20140228《靜思妙蓮華》專精破疑網
⊙智慧能洗滌諸煩惱重垢，譬喻清水能除器物污垢。
⊙心性本淨，諸染為垢。以智慧水，洗除心垢。
⊙智慧甚微妙：謂有智慧信受正法，身心明利，能修梵行。
⊙「智慧甚微妙，諸佛之所得。」《法華經方便品第二》
⊙「無漏諸羅漢，及求涅槃者。」《法華經方便品第二》
⊙無漏諸羅漢：具云阿羅漢，華言無學。謂羅漢修行精進，心不放逸，故名羅漢專精為力。
⊙「今皆墮疑網，佛何故說是？其求緣覺」《法華經方便品第二》
⊙疑惑交絡，譬如羅網。
⊙從諸佛聞法，斷諸疑網。
⊙緣覺者，樂獨善寂者，是獨覺義。
【證嚴上人開示】
「智慧能洗滌諸煩惱重垢，譬喻清水能除器物污垢。」
智慧能洗滌
諸煩惱重垢
譬喻清水
能除器物污垢
這是我們人人都能知道，智慧能破除我們很多，煩惱的過失。我們很多的煩惱，都是因為缺少智慧，所以智慧若生，煩惱就滅。所以，我們要去除煩惱，必定要增長智慧，就如出太陽，就表示夜晚過去了，這光與暗是一項對比，有了光，黑暗就消滅，這是一定的道理。
所以，我們希望我們能光明，希望我們一切的事物道理，樣樣都是很清楚，這必定要有光明，才能看出我們周圍環境的境界，所以，智慧是我們修行者，所要追求。
「智慧能洗滌諸煩惱重垢」。很多，層層、層層的垢穢、污濁，無不都是因為無明遮蓋。用智慧來去除無明，自然我們的真如本性，就能夠呈現出來。這就是比喻清水，能洗滌掉一切器物的污垢。
心性本淨
諸染為垢
以智慧水
洗除心垢
我們的心性也是一樣，心性本來是清淨，就如很多東西，未用之前都是很清淨的，但是在使用的過程，難免就有髒污，還有染著垢穢。就如我們在六道輪迴中，一層一層不斷受了環境薰習，所以，愈來垢穢就愈重；習氣愈重，垢穢就愈重，所以必定要用智慧清水，來洗滌它。這就是我們學佛，要求得智慧的良能，往內，我們要往我們的內心自我洗滌。所以，希望我們，能將智慧受用在我們的心。
智慧甚微妙：
謂有智慧
信受正法
身心明利
能修梵行。
昨天我們說「智慧甚微妙」。也就是說，有智慧就是信受正法，我們必定要受用正法；正法在我們的內心，我們來受用。甚至我們若能正法入心，自然身心就能明睿，我們的心能夠很明，我們的身體能夠清淨。心若很明睿的人，自然身，我們能潔身自愛，這樣叫做「身心明利」。
所以修行，我們要修清淨行。不知道幾生幾世，累積下來的習氣，也希望我們這次，今生能受佛法來為我們洗滌，洗滌我們內心的無明，同時也讓我們懂得，潔身自愛，修清淨梵行。所以「智慧甚微妙，諸佛之所得」，這是諸佛所得之法。
智慧甚微妙
諸佛之所得
《法華經方便品第二》
這段(經文)都還是，舍利弗自己在描述，請佛來解釋，解釋佛陀甚深微妙之法。因為，佛的智慧就是這麼深，「諸佛之所得」，諸佛所得的境界，與釋迦佛所得的境界是一樣的，就是那麼微妙的法。所以，釋迦佛，不斷稱讚過去諸佛的智慧，是甚深微妙。
舍利弗瞭解了，瞭解佛佛道同，釋迦佛與過去諸佛智慧平齊，所瞭解的境界都一樣。諸佛教導眾生方法，與釋迦牟尼在教導眾生的方法也是一樣。
就如一個人，身材多高，體格多大，就要量身訂做。他多大身材的人，就要讓他穿多大件的衣服，小孩子有幼童的衣服，隨著他的年齡增長，就有不同規格的衣服。同樣的道理，佛陀施教要看人人不同的習氣。習氣，輕、重分別，善、惡，輕、重的惡業，也是要適應他們的根機。尤其是惡業累積，習氣難除，這麼剛強的眾生，不是用一種方法就行。
還是諸佛，過去的諸佛、現在的釋迦牟尼佛都是一樣，叫做「佛佛道同」。所以，佛的智慧是甚微妙。「諸佛之所得」，無論是過去的佛、現在的佛，同樣所得到的就是，甚深微妙之法。
現在「無漏諸羅漢，及求涅槃者」。
無漏諸羅漢
及求涅槃者
《法華經方便品第二》
「無漏諸羅漢」，無漏羅漢就是叫做阿羅漢，也叫做「無學」。無漏就是什麼都具足了，一切的煩惱去除了，叫做「無漏」。若到無漏，那就是無學，不必再學什麼了。
在法華會上，就有學與無學。「有學」就是還有很多法，還沒有聽到，所以還要不斷精進，聽佛所說法。所說的「無漏」，就已經隨佛很長久了，佛所說的法都聽到了。
在佛的僧團中，羅漢修行者，他們以為都已經該修的法，全都修了，所以證果了，這樣叫做「無學」。這叫做羅漢，應該叫做「阿羅漢」，就是「無學」。也就是說，羅漢修行精進的心不放逸。他很精進，佛所說的法，用心精進。這叫做專精，很專而很精。
無漏諸羅漢：
具云阿羅漢
華言無學
謂羅漢修行精進
心不放逸
故名羅漢專精為力
佛陀為這些聲聞、羅漢，開啟適應他們的根機而說法。他們也是很精進，用力、專精，這樣在修行，所以他能證阿羅漢果。「無學」就是「無漏」的意思，所要學的都已經很用心瞭解了。
今皆墮疑網
佛何故說是
其求緣覺者
《法華經方便品第二》
接著，「今皆墮疑網」。這些無漏諸羅漢，本來大家認為：我都已經差不多學分都修好了，我樣樣都瞭解了。但是，那是小乘的學分完成了，其實，佛陀現在所讚歎的，要將他的內心、他的心法，完全與大家分享，那就是一乘真實之妙法。這叫做大乘法。
這個大乘法，從佛陀的口中說出來之後，這些漏盡羅漢「今皆墮疑網」，大家又再陷入了疑。以為自己信心滿滿，以為自己已經證果了，經過了佛陀再讚歎一乘大法，所以這期間，這些已經證果的羅漢，「今皆墮疑網」。
疑惑交絡
譬如羅網
「疑」就是惑，疑、惑交絡起來，就如羅網一樣。這個網，在空中會網鳥，若在海底會網魚。
鳥在空中飛，逍遙自在，海闊天空。天空之鳥飛得很自在，只要這個網一散開，將鳥整個網過來，這些鳥在小小的空間掙扎，這表示失去了自由。除了失去自由，也即將要失去生命。
那張網，若是在大海，海再怎麼闊，這個羅網這樣網下去。魚，在水中游哉游哉，魚得水是多麼的快樂，卻是，這個網，往海裡這樣一網將之拉起，這些魚就要離水了，掙扎，在網中掙扎，多數光在網裡就命休了，何況活活離水的那分苦。
所以，疑，在我們人，同樣有了疑心，我們的心靈世界，就如在羅網中。我們的心靈世界，受貪、瞋、癡等等這些無明，將我們籠罩，將我門罩住了，所以，我們的心就是在這網中，苦不堪。不只是受今生此世的苦，其實，從前生、無量生中一直掙扎、一直掙扎，如此，這個心靈世界，一直結禍連仇，一直到現在來。未來呢？沒完沒了！這就是我們人生，心靈世界受了這個無明、疑惑，將我們網住了。
從諸佛聞法
斷諸疑網。
說不定我們也曾遇到過去的佛，只是我們沒有精進。說不定我們過去，也與釋迦佛，同學同修過，同樣有遇過不少的佛。釋迦佛他就是專精、精進，供養過百千萬億諸佛，在百千萬億諸佛的道場，那種的精進。我們經過了很多佛，我們就是散漫。
所以，雖然與釋迦佛也有緣，說不定我們生生世世，也受過釋迦佛的教育，只是我們沒有精進。所以羅漢比我們更精進，與佛同世，修佛所說之法，所以他們在與佛同世時，他們已經聞佛法，斷諸疑網，這就是羅漢。
不過，小乘的羅網已經剪破了，不過現在聽到大乘、一乘實相，這個法，他們又再墮落懷疑，自己過去所修的，到底是不是有白修、浪費呢？這就是在那個時候，舍利弗同修的境界的心靈，他替大家說的話。因為諸佛「智慧甚微妙」，諸佛所得之法，是這些無漏諸羅漢，再墮入的疑網，因為無法瞭解諸佛心靈的境界。
所以「其求緣覺者」，又再，在求緣覺的人。除了羅漢，還有這些要求到，大寂滅涅槃的人，此外還有「其求緣覺者」，這些人叫做「獨覺」。
緣覺者
樂獨善寂者
是獨覺義
哪怕是「獨覺」，已經能體會到人世間道理的，這些人，與瞭解天地萬物無常的這些人，同樣還是無法很瞭解。
他們所證四果羅漢，已經證到那個心，那個生滅，大家認為我的心已經無生無滅，感覺已經是證果的這些人，同樣無法瞭解。這是佛陀現在所說的大乘、一乘妙法，現在在場的人無法瞭解，哪怕是求緣覺乘的人，已經取得獨覺、善寂，這些人，出世的人，還是無法理會。
總而言之，佛陀的教學，就是到現在將這些小乘的人，全都收攝過來，指引大家一條最直、而康莊、平坦的道路，那就是佛陀最後的教育。
所以，既然是佛陀最後的教育，我們更要真正用心，用專精的力量，好好來體會，佛陀那分開闊、宇宙萬物的大道理，我們更要再用心接受，不要再被這個羅網，網住了我們的心靈世界，而不得自由。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Diligently Focus on Eliminating the Web of Doubts (專精破疑網)
Date: February. 28. 2014
“Wisdom can wash away all afflictions and serious defilements. It is compared to clean water that can wash away the filth of objects.”
We all know that wisdom can penetrate many of our affliction-induced wrongdoings. Many of our afflictions are caused by our lack of wisdom. So, if we can grow in wisdom, our afflictions can be reduced. Therefore, to eliminate afflictions, we must develop our wisdom. This is like the rising of the sun signifying the passing of the night. Light and dark are opposites. When there is light, darkness ceases to exist. This is an established principle.
So, we hope we can radiate light and clearly see the principles of all things. We must have light in order to see our surroundings. So, wisdom is what we spiritual practitioners must seek. “Wisdom can wash away all afflictions and serious defilements.” The layers and layers of defilement and filth were all formed from ignorance covering [our minds]. Once we use wisdom to eliminate ignorance, naturally the True Suchness of our nature will be able to shine through. This can be compared to how clean water can wash the filth off of all objects.
The nature of the mind is intrinsically pure. All pollutants are defilements. With the water of wisdom, we wash away mental defilements.
The nature of our minds is also the same. It was originally pure, just as many things are clean before being used. But as they are used, inevitably they become dirtied and tainted by defilements. Similarly, when we transmigrate in the Six Realms, we are constantly influenced by our surroundings. So, the layers of filth grow ever thicker. As our habitual tendencies grow stronger, the layers of defilement also grow thicker. So, we must use the pure water of wisdom to wash them away. Thus, as we learn the Buddha’s Way, we must realize the potential of our wisdom and look inward to cleanse our minds. So, I hope that we can accept and apply this wisdom to our minds.
Wisdom, subtle and wondrous: One with such wisdom can faithfully accept Right Dharma, have a clear and keen body and mind, and cultivate purifying practices.
Yesterday, we talked about how “wisdom is extremely profound.” This also means that, if we have wisdom, we must faithfully accept Right Dharma. We must accept and practice Right Dharma. When Right Dharma is in our minds, we must accept and utilize it. When Right Dharma enters our minds, our bodies and minds will naturally become clear and sharp. If our minds can be clear, our bodies can be pure. When we have clear and sensible minds, we can remain pure and have self-respect.This is having a “clear and keen body and mind”.
So, when we engage in spiritual cultivation, we must cultivate purifying practices.
We hope that the habitual tendencies that we have accumulated over countless lifetimes will be washed away by the Buddha-Dharma in this lifetime.[The Dharma] can wash away our ignorance, and at the same time, it can also help us remain pure, have self-respect and cultivate purifying practices.
So, “[This is] wisdom, subtle and wondrous, that is attained by all Buddhas.”
These are the teachings attained by all Buddhas.This section [of the sutra] is still part of Sariputra’s narrative.He asked the Buddha to explain the extremely profound, subtle and wondrous Dharma, because His wisdom is so very deep.“[It] is attained by all Buddhas.”
The state attained by all Buddhas is the same state as Sakyamuni Buddha, a state of subtle and wondrous Dharma.So, Sakyamuni Buddha continuously praised the wisdom of all past Buddhas as extremely profound, subtle and wondrous.Sariputra understood that all Buddhas share the same path.Sakyamuni Buddha and all past Buddhas have the same wisdom and realized the same state.All Buddhas also taught sentient beings with the same methods as Sakyamuni Buddha.This is like tailoring clothing based on a person’s height and width.Based on size, a person may have to wear suitably large clothing.
For children, there are children’s clothes.As these children grow, their sizes change.
Based on the same principle, the Buddha taught according to people’s various habitual tendencies, which may be heavy or light, good or evil, and may lead to severe or mild bad karma.He also had to suit their capabilities.
In particular, for stubborn sentient beings who have accumulated evil karma and developed deeply-rooted habitual tendencies, more than just one method was required.
All Buddhas, the Buddhas of the past and Sakyamuni Buddha of the present, did the same things.This is how “all Buddhas share the same path”.So, the Buddha’s wisdom is subtle and wondrous.“[It] is attained by all Buddhas.”Both Buddhas of the past and the present Buddha attained extremely profound, subtle and wondrous Dharma.
Now, “All Arhats, who are without Leaks, and also those who seek Nirvana.”“All Arhats, who are without Leaks.”
Those without Leaks are called Arhats or “those beyond the stage of laerning”. Without Leaks means that everything has been attained and all afflictions have been eliminated.
This is being without Leaks.
If we are “without Leaks,” we are beyond the stage of learning; we no longer need to learn anything.At the Lotus Dharma-assembly, there were those at and beyond the stage of learning.“Those at the stage of learning” still have many teachings they have not heard, so they must continuously and diligently listen to the Buddha’s teachings.
Those who were “without Leaks” had followed the Buddha for a very long time, so they have heard all of the Buddha’s teachings.
In the Buddha’s Sangha, there were Arhats, practitioners who believed they had practice all they needed to practice and had attained the fruit [of Arhaship].They are “beyond the stage of learning”.They were called Arhats.
So, Arhats are those beyond the stage of learning.This also means that Arhats diligently engaged in spiritual practice without becoming indolent.They were very diligent.They diligently and mindfully practiced the Buddha-Dharma.This is called being diligent and focused.
All Arhats, who are without Leaks:
They are called Arhats, or those beyond the stage of learning. Arhats are said to be diligent in spiritual practice, and they do not become indolent. So, Arhats have the power of diligence and focus.
The Buddha inspired Hearers and Arhats according to their capabilities. They were also very diligent, focused and had put a lot of effort in their spiritual practice. So, they could realize the fruit of Arhatship. “Those beyond the stage of learning” are those who are “without Leaks”. Everything to be learned has been mindfully comprehended.
[They] have now fallen into a web of doubts and wonder why the Buddha said this. Those who seek to be Realizers of Conditions.
Next, “they now have fallen into a web of doubts”. These Arhats, those without Leaks, thought that they had pretty much learned and understood everything. But, they had only completed the course of the Small Vehicle. Indeed, what the Buddha was praising now was the Dharma in His mind, which He intended to share with everyone, the wondrous True Dharma of the One Vehicle, also known as the Great Vehicle teachings. After the Great Vehicle Dharma was spoken by the Buddha, these Arhats who had ended Leaks, “had now fallen into a web of doubts”. They all began to doubt again. They were filled with confidence and felt they had already attained the fruit. But after the Buddha once again praised the great One Vehicle Dharma, at this time, these Arhats, who had already attained fruits, these Arhats “fell into a web of doubts”.
Doubts cause delusions. When these two get entangled with each other, they become like a web or a net. A net can catch birds if it is in the air; it can catch fish if it is in the ocean.
When birds fly in the sky, they soar freely in that vast open space. Birds fly freely in the sky, but when a net is cast, the birds become trapped and struggle to move in that constricted space. This means that they have lost their freedom, and furthermore, they will soon lose their lives. If this net were cast in the ocean, no matter how big the ocean is, the net would catch the fish swimming leisurely and joyfully under water. Fish are very happy when they are in the water. But, when the net is pulled up from the ocean, the fish are taken from the water, and they struggle in the net. Most of them will die in the net, on top of having suffering from leaving the water. So, when we have doubts, our minds seem to be trapped in a net or web.
Our minds may be covered by ignorant thoughts, such as greed, anger and delusion. So, when our minds are in this net, we face unbearable suffering. Not only do we face suffering in this lifetime, for countless lifetimes, we have been constantly struggling. So, our minds have been continuously entangled in hatred and enmity, all the way up to today. What about the future? This continues without end. This is how, in our lives and our minds, we are trapped by the net of ignorance and doubts.
From all Buddhas, we listen to teachings that eliminate the web of doubts.
Perhaps we had Buddhas in the past, but we did not practice diligently. Perhaps in the past, we were fellow practitioners of Sakyamuni Buddha and had also encountered many Busshas. Skyamuni Bussha was focused and diligent and had made offerings to countless Busshas in their countless spiritual practice centers. He was very diligent. We have also encountered many Buddhas, but we were lazy. So, Sakyamuni Buddha, and perhaps we also received His teaching, lifetime after lifetime, we did not practice diligently.
Because Arhats were more diligent than us, when they lived in the Buddha’s time, they accepted His teachings. So, while they were living in the Buddha’s time, they had listen to teachings and eliminated the web of doubts. This was what Arhats did.But, they had only cut the Small Vehicle net. Now that they heard the Great Vehicle Dharma, the ultimate really of the One Vehicle, they began doubting again. They wondered if their spiritual practice was a waste, was for naught？At that moment, Sariputra spoke for everyone in that state of mind. Because all Buddha’s have “wisdom, subtle and wondrous, the Dharma attained by all Buddhas [caused] these Arhats, those without Leaks, to fall into the web of doubts again. They could not realize the state of the Buddha.
So, “Those who seek to be Realizers of Conditions.” There were also those who sought to become realizers of Conditions there were who sought the great Nirvana and those wishing to be “Realizers of Conditions.” They were called “Solitary Realizers.”
Realizers of Conditions enjoy solitary awakening. They are Solitary Realizers.
Even “Solitary Realizers,” who could comprehend the principles of the world and could understand the impermanence of all things in the world, still could not understand [these teachings]. Those who had attained Four Fruits of Arhatship had already attained.They believed that by realizing that state, they had already attained the fruits. But they still could not understand the Great Vehicle Dharma the Buddha was teaching, the wondrous One Vehicle Dharma. Those at the assembly could not understand it. Even Realizers of Conditions, those who have attained their own awakening and a certain state of cessation, those who have transcended the world, still could not understand.
In summary, the Buddha’s teachings gathered all these small Vehicle practitioners and showed them the straightest and broadest path. This was the Buddha’s final teaching. Since it was the Buddha’s final teachings, we must be even more mindful and apply the power of our focus to realize these boundless principles of all things in the universe. We must really put our hearts into accepting them and not allow this web to trap our minds so that we lose our freedom. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙智慧能洗滌諸煩惱重垢，譬喻清水能除器物污垢。
⊙心性本淨，諸染為垢。以智慧水，洗除心垢。
⊙智慧甚微妙：謂有智慧信受正法，身心明利，能修梵行。
⊙「智慧甚微妙，諸佛之所得。」《法華經方便品第二》
⊙「無漏諸羅漢，及求涅槃者。」《法華經方便品第二》
⊙無漏諸羅漢：具云阿羅漢，華言無學。謂羅漢修行精進，心不放逸，故名羅漢專精為力。
⊙「今皆墮疑網，佛何故說是？其求緣覺」《法華經方便品第二》
⊙疑惑交絡，譬如羅網。
⊙從諸佛聞法，斷諸疑網。
⊙緣覺者，樂獨善寂者，是獨覺義。
【證嚴上人開示】
「智慧能洗滌諸煩惱重垢，譬喻清水能除器物污垢。」
智慧能洗滌
諸煩惱重垢
譬喻清水
能除器物污垢
這是我們人人都能知道，智慧能破除我們很多，煩惱的過失。我們很多的煩惱，都是因為缺少智慧，所以智慧若生，煩惱就滅。所以，我們要去除煩惱，必定要增長智慧，就如出太陽，就表示夜晚過去了，這光與暗是一項對比，有了光，黑暗就消滅，這是一定的道理。
所以，我們希望我們能光明，希望我們一切的事物道理，樣樣都是很清楚，這必定要有光明，才能看出我們周圍環境的境界，所以，智慧是我們修行者，所要追求。
「智慧能洗滌諸煩惱重垢」。很多，層層、層層的垢穢、污濁，無不都是因為無明遮蓋。用智慧來去除無明，自然我們的真如本性，就能夠呈現出來。這就是比喻清水，能洗滌掉一切器物的污垢。
心性本淨
諸染為垢
以智慧水
洗除心垢
我們的心性也是一樣，心性本來是清淨，就如很多東西，未用之前都是很清淨的，但是在使用的過程，難免就有髒污，還有染著垢穢。就如我們在六道輪迴中，一層一層不斷受了環境薰習，所以，愈來垢穢就愈重；習氣愈重，垢穢就愈重，所以必定要用智慧清水，來洗滌它。這就是我們學佛，要求得智慧的良能，往內，我們要往我們的內心自我洗滌。所以，希望我們，能將智慧受用在我們的心。
智慧甚微妙：
謂有智慧
信受正法
身心明利
能修梵行。
昨天我們說「智慧甚微妙」。也就是說，有智慧就是信受正法，我們必定要受用正法；正法在我們的內心，我們來受用。甚至我們若能正法入心，自然身心就能明睿，我們的心能夠很明，我們的身體能夠清淨。心若很明睿的人，自然身，我們能潔身自愛，這樣叫做「身心明利」。
所以修行，我們要修清淨行。不知道幾生幾世，累積下來的習氣，也希望我們這次，今生能受佛法來為我們洗滌，洗滌我們內心的無明，同時也讓我們懂得，潔身自愛，修清淨梵行。所以「智慧甚微妙，諸佛之所得」，這是諸佛所得之法。
智慧甚微妙
諸佛之所得
《法華經方便品第二》
這段(經文)都還是，舍利弗自己在描述，請佛來解釋，解釋佛陀甚深微妙之法。因為，佛的智慧就是這麼深，「諸佛之所得」，諸佛所得的境界，與釋迦佛所得的境界是一樣的，就是那麼微妙的法。所以，釋迦佛，不斷稱讚過去諸佛的智慧，是甚深微妙。
舍利弗瞭解了，瞭解佛佛道同，釋迦佛與過去諸佛智慧平齊，所瞭解的境界都一樣。諸佛教導眾生方法，與釋迦牟尼在教導眾生的方法也是一樣。
就如一個人，身材多高，體格多大，就要量身訂做。他多大身材的人，就要讓他穿多大件的衣服，小孩子有幼童的衣服，隨著他的年齡增長，就有不同規格的衣服。同樣的道理，佛陀施教要看人人不同的習氣。習氣，輕、重分別，善、惡，輕、重的惡業，也是要適應他們的根機。尤其是惡業累積，習氣難除，這麼剛強的眾生，不是用一種方法就行。
還是諸佛，過去的諸佛、現在的釋迦牟尼佛都是一樣，叫做「佛佛道同」。所以，佛的智慧是甚微妙。「諸佛之所得」，無論是過去的佛、現在的佛，同樣所得到的就是，甚深微妙之法。
現在「無漏諸羅漢，及求涅槃者」。
無漏諸羅漢
及求涅槃者
《法華經方便品第二》
「無漏諸羅漢」，無漏羅漢就是叫做阿羅漢，也叫做「無學」。無漏就是什麼都具足了，一切的煩惱去除了，叫做「無漏」。若到無漏，那就是無學，不必再學什麼了。
在法華會上，就有學與無學。「有學」就是還有很多法，還沒有聽到，所以還要不斷精進，聽佛所說法。所說的「無漏」，就已經隨佛很長久了，佛所說的法都聽到了。
在佛的僧團中，羅漢修行者，他們以為都已經該修的法，全都修了，所以證果了，這樣叫做「無學」。這叫做羅漢，應該叫做「阿羅漢」，就是「無學」。也就是說，羅漢修行精進的心不放逸。他很精進，佛所說的法，用心精進。這叫做專精，很專而很精。
無漏諸羅漢：
具云阿羅漢
華言無學
謂羅漢修行精進
心不放逸
故名羅漢專精為力
佛陀為這些聲聞、羅漢，開啟適應他們的根機而說法。他們也是很精進，用力、專精，這樣在修行，所以他能證阿羅漢果。「無學」就是「無漏」的意思，所要學的都已經很用心瞭解了。
今皆墮疑網
佛何故說是
其求緣覺者
《法華經方便品第二》
接著，「今皆墮疑網」。這些無漏諸羅漢，本來大家認為：我都已經差不多學分都修好了，我樣樣都瞭解了。但是，那是小乘的學分完成了，其實，佛陀現在所讚歎的，要將他的內心、他的心法，完全與大家分享，那就是一乘真實之妙法。這叫做大乘法。
這個大乘法，從佛陀的口中說出來之後，這些漏盡羅漢「今皆墮疑網」，大家又再陷入了疑。以為自己信心滿滿，以為自己已經證果了，經過了佛陀再讚歎一乘大法，所以這期間，這些已經證果的羅漢，「今皆墮疑網」。
疑惑交絡
譬如羅網
「疑」就是惑，疑、惑交絡起來，就如羅網一樣。這個網，在空中會網鳥，若在海底會網魚。
鳥在空中飛，逍遙自在，海闊天空。天空之鳥飛得很自在，只要這個網一散開，將鳥整個網過來，這些鳥在小小的空間掙扎，這表示失去了自由。除了失去自由，也即將要失去生命。
那張網，若是在大海，海再怎麼闊，這個羅網這樣網下去。魚，在水中游哉游哉，魚得水是多麼的快樂，卻是，這個網，往海裡這樣一網將之拉起，這些魚就要離水了，掙扎，在網中掙扎，多數光在網裡就命休了，何況活活離水的那分苦。
所以，疑，在我們人，同樣有了疑心，我們的心靈世界，就如在羅網中。我們的心靈世界，受貪、瞋、癡等等這些無明，將我們籠罩，將我門罩住了，所以，我們的心就是在這網中，苦不堪。不只是受今生此世的苦，其實，從前生、無量生中一直掙扎、一直掙扎，如此，這個心靈世界，一直結禍連仇，一直到現在來。未來呢？沒完沒了！這就是我們人生，心靈世界受了這個無明、疑惑，將我們網住了。
從諸佛聞法
斷諸疑網。
說不定我們也曾遇到過去的佛，只是我們沒有精進。說不定我們過去，也與釋迦佛，同學同修過，同樣有遇過不少的佛。釋迦佛他就是專精、精進，供養過百千萬億諸佛，在百千萬億諸佛的道場，那種的精進。我們經過了很多佛，我們就是散漫。
所以，雖然與釋迦佛也有緣，說不定我們生生世世，也受過釋迦佛的教育，只是我們沒有精進。所以羅漢比我們更精進，與佛同世，修佛所說之法，所以他們在與佛同世時，他們已經聞佛法，斷諸疑網，這就是羅漢。
不過，小乘的羅網已經剪破了，不過現在聽到大乘、一乘實相，這個法，他們又再墮落懷疑，自己過去所修的，到底是不是有白修、浪費呢？這就是在那個時候，舍利弗同修的境界的心靈，他替大家說的話。因為諸佛「智慧甚微妙」，諸佛所得之法，是這些無漏諸羅漢，再墮入的疑網，因為無法瞭解諸佛心靈的境界。
所以「其求緣覺者」，又再，在求緣覺的人。除了羅漢，還有這些要求到，大寂滅涅槃的人，此外還有「其求緣覺者」，這些人叫做「獨覺」。
緣覺者
樂獨善寂者
是獨覺義
哪怕是「獨覺」，已經能體會到人世間道理的，這些人，與瞭解天地萬物無常的這些人，同樣還是無法很瞭解。
他們所證四果羅漢，已經證到那個心，那個生滅，大家認為我的心已經無生無滅，感覺已經是證果的這些人，同樣無法瞭解。這是佛陀現在所說的大乘、一乘妙法，現在在場的人無法瞭解，哪怕是求緣覺乘的人，已經取得獨覺、善寂，這些人，出世的人，還是無法理會。
總而言之，佛陀的教學，就是到現在將這些小乘的人，全都收攝過來，指引大家一條最直、而康莊、平坦的道路，那就是佛陀最後的教育。
所以，既然是佛陀最後的教育，我們更要真正用心，用專精的力量，好好來體會，佛陀那分開闊、宇宙萬物的大道理，我們更要再用心接受，不要再被這個羅網，網住了我們的心靈世界，而不得自由。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Diligently Focus on Eliminating the Web of Doubts (專精破疑網)
Date: February. 28. 2014
“Wisdom can wash away all afflictions and serious defilements. It is compared to clean water that can wash away the filth of objects.”
We all know that wisdom can penetrate many of our affliction-induced wrongdoings. Many of our afflictions are caused by our lack of wisdom. So, if we can grow in wisdom, our afflictions can be reduced. Therefore, to eliminate afflictions, we must develop our wisdom. This is like the rising of the sun signifying the passing of the night. Light and dark are opposites. When there is light, darkness ceases to exist. This is an established principle.
So, we hope we can radiate light and clearly see the principles of all things. We must have light in order to see our surroundings. So, wisdom is what we spiritual practitioners must seek. “Wisdom can wash away all afflictions and serious defilements.” The layers and layers of defilement and filth were all formed from ignorance covering [our minds]. Once we use wisdom to eliminate ignorance, naturally the True Suchness of our nature will be able to shine through. This can be compared to how clean water can wash the filth off of all objects.
The nature of the mind is intrinsically pure. All pollutants are defilements. With the water of wisdom, we wash away mental defilements.
The nature of our minds is also the same. It was originally pure, just as many things are clean before being used. But as they are used, inevitably they become dirtied and tainted by defilements. Similarly, when we transmigrate in the Six Realms, we are constantly influenced by our surroundings. So, the layers of filth grow ever thicker. As our habitual tendencies grow stronger, the layers of defilement also grow thicker. So, we must use the pure water of wisdom to wash them away. Thus, as we learn the Buddha’s Way, we must realize the potential of our wisdom and look inward to cleanse our minds. So, I hope that we can accept and apply this wisdom to our minds.
Wisdom, subtle and wondrous: One with such wisdom can faithfully accept Right Dharma, have a clear and keen body and mind, and cultivate purifying practices.
Yesterday, we talked about how “wisdom is extremely profound.” This also means that, if we have wisdom, we must faithfully accept Right Dharma. We must accept and practice Right Dharma. When Right Dharma is in our minds, we must accept and utilize it. When Right Dharma enters our minds, our bodies and minds will naturally become clear and sharp. If our minds can be clear, our bodies can be pure. When we have clear and sensible minds, we can remain pure and have self-respect.This is having a “clear and keen body and mind”.
So, when we engage in spiritual cultivation, we must cultivate purifying practices.
We hope that the habitual tendencies that we have accumulated over countless lifetimes will be washed away by the Buddha-Dharma in this lifetime.[The Dharma] can wash away our ignorance, and at the same time, it can also help us remain pure, have self-respect and cultivate purifying practices.
So, “[This is] wisdom, subtle and wondrous, that is attained by all Buddhas.”
These are the teachings attained by all Buddhas.This section [of the sutra] is still part of Sariputra’s narrative.He asked the Buddha to explain the extremely profound, subtle and wondrous Dharma, because His wisdom is so very deep.“[It] is attained by all Buddhas.”
The state attained by all Buddhas is the same state as Sakyamuni Buddha, a state of subtle and wondrous Dharma.So, Sakyamuni Buddha continuously praised the wisdom of all past Buddhas as extremely profound, subtle and wondrous.Sariputra understood that all Buddhas share the same path.Sakyamuni Buddha and all past Buddhas have the same wisdom and realized the same state.All Buddhas also taught sentient beings with the same methods as Sakyamuni Buddha.This is like tailoring clothing based on a person’s height and width.Based on size, a person may have to wear suitably large clothing.
For children, there are children’s clothes.As these children grow, their sizes change.
Based on the same principle, the Buddha taught according to people’s various habitual tendencies, which may be heavy or light, good or evil, and may lead to severe or mild bad karma.He also had to suit their capabilities.
In particular, for stubborn sentient beings who have accumulated evil karma and developed deeply-rooted habitual tendencies, more than just one method was required.
All Buddhas, the Buddhas of the past and Sakyamuni Buddha of the present, did the same things.This is how “all Buddhas share the same path”.So, the Buddha’s wisdom is subtle and wondrous.“[It] is attained by all Buddhas.”Both Buddhas of the past and the present Buddha attained extremely profound, subtle and wondrous Dharma.
Now, “All Arhats, who are without Leaks, and also those who seek Nirvana.”“All Arhats, who are without Leaks.”
Those without Leaks are called Arhats or “those beyond the stage of laerning”. Without Leaks means that everything has been attained and all afflictions have been eliminated.
This is being without Leaks.
If we are “without Leaks,” we are beyond the stage of learning; we no longer need to learn anything.At the Lotus Dharma-assembly, there were those at and beyond the stage of learning.“Those at the stage of learning” still have many teachings they have not heard, so they must continuously and diligently listen to the Buddha’s teachings.
Those who were “without Leaks” had followed the Buddha for a very long time, so they have heard all of the Buddha’s teachings.
In the Buddha’s Sangha, there were Arhats, practitioners who believed they had practice all they needed to practice and had attained the fruit [of Arhaship].They are “beyond the stage of learning”.They were called Arhats.
So, Arhats are those beyond the stage of learning.This also means that Arhats diligently engaged in spiritual practice without becoming indolent.They were very diligent.They diligently and mindfully practiced the Buddha-Dharma.This is called being diligent and focused.
All Arhats, who are without Leaks:
They are called Arhats, or those beyond the stage of learning. Arhats are said to be diligent in spiritual practice, and they do not become indolent. So, Arhats have the power of diligence and focus.
The Buddha inspired Hearers and Arhats according to their capabilities. They were also very diligent, focused and had put a lot of effort in their spiritual practice. So, they could realize the fruit of Arhatship. “Those beyond the stage of learning” are those who are “without Leaks”. Everything to be learned has been mindfully comprehended.
[They] have now fallen into a web of doubts and wonder why the Buddha said this. Those who seek to be Realizers of Conditions.
Next, “they now have fallen into a web of doubts”. These Arhats, those without Leaks, thought that they had pretty much learned and understood everything. But, they had only completed the course of the Small Vehicle. Indeed, what the Buddha was praising now was the Dharma in His mind, which He intended to share with everyone, the wondrous True Dharma of the One Vehicle, also known as the Great Vehicle teachings. After the Great Vehicle Dharma was spoken by the Buddha, these Arhats who had ended Leaks, “had now fallen into a web of doubts”. They all began to doubt again. They were filled with confidence and felt they had already attained the fruit. But after the Buddha once again praised the great One Vehicle Dharma, at this time, these Arhats, who had already attained fruits, these Arhats “fell into a web of doubts”.
Doubts cause delusions. When these two get entangled with each other, they become like a web or a net. A net can catch birds if it is in the air; it can catch fish if it is in the ocean.
When birds fly in the sky, they soar freely in that vast open space. Birds fly freely in the sky, but when a net is cast, the birds become trapped and struggle to move in that constricted space. This means that they have lost their freedom, and furthermore, they will soon lose their lives. If this net were cast in the ocean, no matter how big the ocean is, the net would catch the fish swimming leisurely and joyfully under water. Fish are very happy when they are in the water. But, when the net is pulled up from the ocean, the fish are taken from the water, and they struggle in the net. Most of them will die in the net, on top of having suffering from leaving the water. So, when we have doubts, our minds seem to be trapped in a net or web.
Our minds may be covered by ignorant thoughts, such as greed, anger and delusion. So, when our minds are in this net, we face unbearable suffering. Not only do we face suffering in this lifetime, for countless lifetimes, we have been constantly struggling. So, our minds have been continuously entangled in hatred and enmity, all the way up to today. What about the future? This continues without end. This is how, in our lives and our minds, we are trapped by the net of ignorance and doubts.
From all Buddhas, we listen to teachings that eliminate the web of doubts.
Perhaps we had Buddhas in the past, but we did not practice diligently. Perhaps in the past, we were fellow practitioners of Sakyamuni Buddha and had also encountered many Busshas. Skyamuni Bussha was focused and diligent and had made offerings to countless Busshas in their countless spiritual practice centers. He was very diligent. We have also encountered many Buddhas, but we were lazy. So, Sakyamuni Buddha, and perhaps we also received His teaching, lifetime after lifetime, we did not practice diligently.
Because Arhats were more diligent than us, when they lived in the Buddha’s time, they accepted His teachings. So, while they were living in the Buddha’s time, they had listen to teachings and eliminated the web of doubts. This was what Arhats did.But, they had only cut the Small Vehicle net. Now that they heard the Great Vehicle Dharma, the ultimate really of the One Vehicle, they began doubting again. They wondered if their spiritual practice was a waste, was for naught？At that moment, Sariputra spoke for everyone in that state of mind. Because all Buddha’s have “wisdom, subtle and wondrous, the Dharma attained by all Buddhas [caused] these Arhats, those without Leaks, to fall into the web of doubts again. They could not realize the state of the Buddha.
So, “Those who seek to be Realizers of Conditions.” There were also those who sought to become realizers of Conditions there were who sought the great Nirvana and those wishing to be “Realizers of Conditions.” They were called “Solitary Realizers.”
Realizers of Conditions enjoy solitary awakening. They are Solitary Realizers.
Even “Solitary Realizers,” who could comprehend the principles of the world and could understand the impermanence of all things in the world, still could not understand [these teachings]. Those who had attained Four Fruits of Arhatship had already attained.They believed that by realizing that state, they had already attained the fruits. But they still could not understand the Great Vehicle Dharma the Buddha was teaching, the wondrous One Vehicle Dharma. Those at the assembly could not understand it. Even Realizers of Conditions, those who have attained their own awakening and a certain state of cessation, those who have transcended the world, still could not understand.
In summary, the Buddha’s teachings gathered all these small Vehicle practitioners and showed them the straightest and broadest path. This was the Buddha’s final teaching. Since it was the Buddha’s final teachings, we must be even more mindful and apply the power of our focus to realize these boundless principles of all things in the universe. We must really put our hearts into accepting them and not allow this web to trap our minds so that we lose our freedom. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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