20140303《靜思妙蓮華》追隨佛的境界
⊙四季輪替萬物循環，短視眾生多生常想，為破眾生執小偏空，而顯如來一乘實法。
⊙「智慧甚微妙，諸佛之所得。無漏諸羅漢，及求涅槃者，今皆墮疑網：佛何故說是？」《法華經方便品第二》
⊙「其求緣覺者，比丘比丘尼，諸天龍鬼神，及乾闥婆等，相視懷猶豫，瞻仰兩足尊。」《法華經方便品第二》
⊙天：梵天帝釋等。龍：難陀、跋難陀等。鬼神：鬼是六道眾生之一，神是天龍八部通稱。
⊙天龍八部：天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽。⊙相視懷猶豫：謂所見諦理，如昏暗雲霧中見物體等，似真猶假即起猶疑。
⊙瞻仰兩足尊：以戒定為二足，以權實為二足，以福慧為二足，以解行為二足，此皆內德之二足也。
【證嚴上人開示】
「四季輪替萬物循環，短視眾生多生常想，為破眾生執小偏空，而顯如來一乘實法。」
四季輪替萬物循環
短視眾生多生常想
為破眾生執小偏空
而顯如來一乘實法
我們要瞭解，在我們的日常生活，春、夏、秋、冬，這四季這樣在輪替；所以萬物循環，五穀雜糧，什麼時候是能夠插秧、收割的時候，無始以來，人類的生活，無不都是在天地間。
天的春、夏、秋、冬，大地萬物的耕作，你看，這就是天地循環、輪替，我們人就是生活在這當中。有智慧的人，他從天地的四季輪轉，看出人生不常住，就是無常。
若是凡夫，就是隨著這樣過，就是很短視；短視這一生，就是想要如何擁有一切、佔有一切，這輩子盡這輩子所歡喜的，這是短視的眾生。
更短視的，「今朝有酒，今日醉」，今天能快樂，不管明天的事情，反正明天與今天也差不多。就是這樣以為是常，這是凡夫。
凡夫的短視，所以使得天下之間、人與人之間就是沉迷，沉迷於那個時候，盡自己所欲，就去做為所欲為，就做他很想做的事情，不管前後的倫理、秩序。這就是凡夫所以造很多的業力。
所以「為破眾生執小偏空」，這種的眾生都是執著於小我，或者是偏在他自己，以為他是這樣，這樣做，永遠沒有什麼樣的果報。這就是斷因緣果報，他不相信因緣果報；這種也是叫做執空，沒有因緣果報觀的人。這就是凡夫執小、小我，斷因緣果報觀這種的人。
若是小乘，他的修行，他認為，我已經對佛陀的教育，我所接受到的，已經很充足了，應該我心沒有生滅了，所以我已經得到解脫了，就已經在世間，沒有什麼再進步的空間。所以空」一切我都不執著了，還會有什麼呢？這是修行者的小乘，執小偏空。
佛法就是要對治這樣的人，所以佛陀設法在人間，應機逗教。所以「而顯如來一乘實相法」，現在要顯了如來一乘的實相。過去的隨機逗教，現在就開始將佛陀的內心，這種的心與大家分享，希望人人與佛一樣，這種的智慧開闊，更加瞭解更多甚深微妙、真實的道理。所以，我們要向佛陀的智慧，來追隨佛的境界。
智慧甚微妙
諸佛之所得
無漏諸羅漢
及求涅槃者
今皆墮疑網
佛何故說是
其求緣覺者
比丘比丘尼
諸天龍鬼神
及乾闥婆等
相視懷猶豫
瞻仰兩足尊
《法華經方便品第二》
所以，我們前面也有說過，「智慧甚微妙，諸佛之所得」。諸佛，佛的智慧是很微妙，是諸佛與釋迦牟尼佛，他們所得的，這是佛才得的到。這是舍利弗他們的心境。所以「無漏諸羅漢，及求涅槃者，今皆墮疑網」，大家全都無法體會。自己與佛的境界，能夠體會嗎？自己自我沒有信心；沒有信心，就有疑念，所以「今皆墮疑網」。
「佛何故說是？其求緣覺者，比丘比丘尼。」這些人，還有，在那個場合中，還有「諸天龍鬼神，及乾闥婆等，相視懷猶豫」。這不只是緣覺在懷猶豫，比丘尼也是。除了人間的人有這樣的懷疑，以為自己的境界就是到此為止，還有辦法再進階到佛的境界嗎？大家的心還沒有很自信，所以懷猶豫。天龍，「諸天龍鬼神，乾闥婆等」也是一樣，大家面面相觀，同樣也有猶豫之處。人間不能解，天龍八部還有猶豫在，就是還沒有很相信。
「諸天龍鬼神」，就是八部眾之一。八部眾，這天(界)，現在所標出來的，叫做天、龍、鬼神。天與龍，這是在八部眾中，其中的二眾，這是代表。其實，八部眾，全都聚會在那個道場之中，只是用這二眾來代表，所以，經文中只是標出代表。
所以「天龍八部」。「天」就是梵天帝釋，全都能稱為「天」；天人、天神都能稱為「天」。「龍」就是難陀、跋難陀等，共有八眾。鬼神，鬼是六道眾生之一，神是天龍八部的通稱。
天：
梵天帝釋等
龍：
難陀、跋難陀等
鬼神：
鬼是六道眾生之一
神是天龍八部通稱
「乾闥婆等」，乾闥婆叫做「香陰」，或者是「香身」。「陰」就是身體，因為他們不噉酒肉，應該是說，以香氣來滋養他們的身。他們是天帝釋的樂神，只要有香氣，他就飽足了，天若有什麼會，樂神就奏出很優美的天樂。這些樂神的身軀都是很清淨，叫做「香身」，身體都很香，因為他們是以香氣，來滋養他們的身體，所以才能夠奏出微妙的天樂。
乾闥婆：
梵語乾闥婆
華言香身
謂不噉酒肉
唯香氣滋身
是帝釋天樂神也
「天龍八部」，剛才說「天龍八部」，此處將「八部眾」，讓大家瞭解：
天龍八部：
天、龍、夜叉
乾闥婆、阿修羅
迦樓羅、緊那羅
摩睺羅伽
「天」就是表示天帝釋等；龍、夜叉、乾闥婆、阿修羅……。有的人會覺得，阿修羅同樣在天界？沒錯，阿修羅他有修天福，但是無天德。他過去願意布施、布施、布施，但是脾氣很不好。他有天福，他有造這個福因，所以，乘這個福因，他就會去享天福。不過，他沒有天德，沒有天德，時時就會發脾氣，時時就會惹是生非，常常與天帝釋作對，彼此對立，會造起了爭、戰爭。這就是阿修羅，在天中，就是有福無德。
還有迦樓羅、緊那羅、摩睺羅伽等等，這都是在八部眾之中。
「天龍八部」能夠瞭解佛法，也能來護法，所以佛陀若是在講經時，有天龍護法在道場之中，來護法、來聞法。所以，在法華會的當中，當然也有天人，龍天八部全都在場。
雖然他們來護法、聞法，同樣，聽到釋迦佛，開始要棄掉過去說法的方法--應機逗教，現在無論在這個場合中，有什麼樣的根機，只開一乘微妙的大法，這樣，所以連天龍八部，都「相視懷猶豫」。還是一樣無法瞭解佛陀，到底為什麼放棄過去隨機逗教，應眾生根機的這種方法，合起來要開啟一乘大法？所以大家有疑。
就是說見諦理，明明見到真理，非常微妙的真理，卻是就如在昏暗的雲霧中，看物體一樣，沒有很清楚。這個疑心、猶豫，無法決定這是什麼東西？我們對法、道理也是一樣，這個道理，是不是真實的道理呢？這個道理，我能夠用在我的身上，或者是普遍在人間，這個道理，是很抽像的東西，到底這個道理，我還沒有體會到，所以叫做「猶豫」。
相視懷猶豫
謂所見諦理
如昏暗雲霧中
見物體等
似真猶假即起猶疑
似真猶假，好像是真的，又不是很有把握。所以，真假分不清，所以因此他會，起猶疑、猶豫的念頭。
所以，雖然心有疑，卻也是「瞻仰二足尊」。在當場的地方，雖然人人還未很瞭解，不過，恭敬的心還是一樣，所以「瞻仰二足尊」。
「瞻」就是抬頭看。佛坐得比較高，大家席地而坐，所以要抬頭望佛，用很恭敬的心。
「二足尊」，我們常常說「福慧雙具」，是佛的二足尊。「二足」就是通行無阻的意思。戒定為二足，權實為二足，福慧為二足，解行為二足。
瞻仰兩足尊：
以戒定為二足
以權實為二足
以福慧為二足
以解行為二足
此皆內德之二足也
佛陀的戒定慧已經很具足，有了戒定慧，他的心能清淨，永遠都在三昧禪定中。這是佛陀他的德。
對眾生逗教，權教就是方便，觀機逗教，或者是現在實相的道理要現前，這也就是佛德、智慧的二足。
佛陀在人間福慧二足，尤其是佛陀對人間所瞭解的，甚至普遍都完全具足，這是佛的內德。佛陀具足了這麼多的德行，所以內德具足。
我們若要學佛，真正要具備戒、定、慧。我們要學會與佛同樣應機，入人群中，但是，我們要堅持真諦道理。這也是我們要學的。福，就是用愛付出；智慧，就是無所執著，沒有是非等等。這種的智慧、善解，這全都是智慧。我們要解行平齊，這也是我們要學的。內德、內修，要具足這些智慧，我們才能接近佛知、佛見。
所以各位，要接近佛知、佛見，佛陀所具備所有的德，我們就要學。所以，我們要學佛的法，不要光聽佛法，不瞭解佛的智慧。我們若沒有去親近，當然不瞭解，所以就會短視。短視，就只是今天過今天，過這一天就好。不要如此。我們必定要以佛陀的德行，為我們的榜樣。時時要多用心。
Explanations by Master Cheng-Yan
Subject: Seek the State of Buddhahood (追隨佛的境界)
Date: March. 03. 2014
“The four seasons follow each other, and all things go through cycles. Short-sighted sentient beings often have the perspective of permanence. To destroy sentient beings’ attachment to self and their bias toward emptiness, the Tathagata’s True Dharma of the One Vehicle is revealed.”
We need to understand that in our daily living. Spring, summer, fall and winter, the four seasons, are continuously changing. All things go through cycles. Take crops, for example. There is a certain time for planting seedlings and or harvesting them. Since Beginningless Time, humans have lived in this world. The four seasons have a cycle, as does the cultivation of all things. See, these are the cycles found in nature.
Our human lives are subject to them. People with wisdom can, from the cycle of the four seasons, understand that we do not live forever, that our lives are impermanent. But ordinary people just simply let the days pass. This is very short-sighted. They [focus] only on this life, on how to own and possess everything, on doing everything they can to be happy. This is what short-sighted sentient beings do.
Even more short-sighted are those who feel, “If I have alcohol today, I will get drunk today.” As long as they can be happy today, they will not worry about tomorrow. They think tomorrow will be similar to today, that things permanently stay the same. This is how ordinary people are short-sighted.
Thus, in the world, when people interact, they are lost and confused. They are engrossed in the moment in which they fulfill their desires, in which they do whatever pleases them, not caring about morality or consequences. This is why ordinary people create a lot of karma.
“To destroy sentient beings’ attachment to self and their bias toward emptiness.” Sentient beings are always attached to their egos or biased towards themselves. They think no matter what they do, there will not be any karmic retribution. This is called “denying the law of karma; they do not believe karmic cause and effect.” This is also a bias toward emptiness. People who have not realized the law of karma re unenlightened beings who are attached to the small, limited self.
As for Small Vehicle practitioners, they believed that they had already taken in sufficient teachings from the Buddha. Since they thought their minds were in a state of non-arising and non-ceasing, they believed they were already liberated, that they had no more room for improvement.They [understood] emptiness, so they were no longer attached to anything; what else is there?
This is how Small Vehicle practitioners were attached to the small and biased toward emptiness.The Dharma is used to treat such people.
So, the Buddha gave teachings in the world according to people’s capabilities.“The Tathagata’s True Dharma of the One Vehicle is revealed.”Now [the Buddha] would reveal the ultimate truth of the Tathagata’s One Vehicle.Past teachings were in accordance to people’s capabilities.Now, the Buddha would begin to share what was in His mind with everyone.He hopes everyone could be like Him.With expanded wisdom, they could have a deeper understanding of these subtle and wondrous true principles.
Therefore, we must pursue the Buddha’s wisdom to reach the state of Buddhahood.
[You praise] the wisdom, subtle and wondrous, that is attained by all Buddhas.All Arhats, those without Leaks, and those who seek Nirvana have now fallen into a web of doubts.
They wonder why the Buddha taught this.Those who seek to be Realizers of Conditions, bhiksus, bhiksunis, all heavenly beings, dragon, ghosts, gods, gandharvas and so on, look at one another hesitantly and then gaze up at the Two-Footed Honored One.
So, we have previously mentioned, “[You praise] the wisdom, subtle and wondrous that is attained by all Buddhas.”A Buddha’s wisdom is very subtle and wondrous.It has been attained by all Buddhas and Sakyamuni Buddha.This [wisdom] could only be attained by Buddhas.This is what Sariputra and others believed.
Therefore, “All Arhats, those without Leaks,, and those who seek Nirvana have now fallen into a web of doubts.”None of them were able to realize that they [could have ] the same state as the Buddha.They did not have this confidence.
Where there is no faith, there will be doubts.So, they “have now fallen into a web of doubts”.“They wonder why the Buddha taught this.”“Those who seek to be Realizers of Conditions, bhiksus, bhiksunis,” and also, at that assembly, there were, “all heavenly beings, dragon, ghosts, gods, gandharvas and so on.”“[They] look at one another hesitantly.”Not only were Realizers of Conditions hesitant, bhiksus and bhiksunis were as well.Humans in this world were not the only ones with doubts, thinking they could not pass beyond this stage.Could they really advance to the state of Buddhahood?They were not very confident, so they were hesitant.
“All heavenly beings, dragons, ghosts, gods, gandharvas and so on” also felt the same.
They all looked at each other, sharing the same doubts.Humans could not resolve these doubts, neither could eight classes of Dharma-protectors.This means their beliefs were not firm.
“All heavenly beings, dragon, ghosts, gods” are part of the eight classes of Dharma-protectors.The eight classes of Dharma-protectors mentioned here include “heavenly beings, dragon, ghosts”.Heavenly beings and dragons are two classes among the eight classes of Dharma-protectors.They were mentioned as representatives.
Indeed, all eight classes of Dharma-protectors were present at that Dharma-assembly, but these two were singled out as representatives.The sutra text only mentioned the representatives.In the “eight classes of Dharma-protectors, heavenly beings” include King Brahma and Sovereign Sakra.
Devas and gods are all heavenly beings.“Dragons” refer to Nanda, Upananda and so on.There are eight classes in total.
Ghosts are a kid of sentient being in the Six Realms, while gods is the general term for the eight classes of Dharma-protectors.
How about “gandharva and so on”? Gandharva is a Sanskrit word meaning “fragrant-body”. They do not consume alcohol or meat. Instead, they use fragrance to nourish their bodies. They are gods of music for Sovereign Sakra. As long as there is fragrance, they are satisfied. If there is any event in Heaven, gods of music will play beautiful heavenly music. The bodies of these gods of music are very pure, so they are called “fragrant-body”; their smell is very pleasant because they nourish their bodies with fragrance. Thus they can play wondrous heavenly music.
Gandharva:
Gandharva is a Sanskrit word meaning fragrant-body. They do not consume alcohol or meat, only fragrances nourish their body. They are Sovereign Sakra ’s gods of music.
We have just mentioned, “the eight classes of Dharma-protectors”. Here, I will explain these “eight classes” for you all to understand.
Eight classes of Dharma-protectors:
Heavenly being, dragons, yakshas, gandharvas, asuras, garudas, kinnaras and mahoragas.
“Heavenly beings” are King Brahma, Sovereign Sakra, etc. Next are dragons, yakshas, gandharvas, and asuras. Some people may wonder why asuras are also in the heaven realm. Indeed, asuras cultivated heavenly blessings but have no heavenly virtues. In the past, they were always willing to give but their tempers were bad. They have heavenly blessings because they created good causes. Based on those good causes, they are able to enjoy heavenly blessings. However, they do not have heavenly virtues. Without heavenly virtues, they constantly lose their tempers, constantly create disputes and constantly work against Sovereign Sakra. Because they are in opposition with each other, they cause arguments and wars. This is what asuras are like. They live in heaven with blessings but without the virtues.
There are also garudas, kinnaras and mahoragas. These are all among the eight classes. The eight classes of Dharma-protectors can understand and protect the Dharma. Whenever the Buddha gave teachings, they would be present at the Dharma-assembly. They protected and listened to the Dharma. Therefore, during the Lotus Dharma-assembly, there were, of course, heavenly beings as well as the rest of the eight classes of Dharma-protectors. Although they came to protect and listen to the Dharma, [they] also heard that Sakyamuni Buddha would now set aside His old methods of teaching according to people’s capabilities. Now, regardless of the capabilities of those at this Dharma-assembly, He would only teach the great Dharma of the subtle and wondrous One Vehicle. So, even the eight classes of Dharma-protectors looked at each other hesitantly. They still could not understand why the Buddha set aside His past methods of teaching according to sentient beings’ capabilities to open the great Dharma of the One Vehicle. That is why everyone had doubts.
Although [the Buddha] taught subtle and wondrous true principles for them to clearly see, they seemed to be looking at an object in the haze. They could not see clearly, so they had doubts and hesitations. They could not determine what this object was. We have the same [attitude] toward the Dharma and principles.
“Are these principles the true principles?” “Can I apply these principles to myself?” “Are they widely applicable in the world?” these principle are very abstract. After all, we still have not fully comprehended these principles. Therefore, we are “hesitant.”
[They] looked at one another hesitantly. The true principles they saw were like objects shrouded in darkness and fog, seemingly real and yet unreal. Thus, they became hesitant.
Seemingly real and yet unreal. It seemed real, but they were not very sure. They could not tell whether it was real or not, that was why they had doubts and hesitations. Therefore, although they had doubts, they still gazed up at the Two-Footed Honored One.”
Even though those at the assembly could not fully understand, they remained as respectful as before and “gazed up at the Two-Footed Honored One.” To “gaze” means to look up. The Buddha sat higher up. Everybody else sat on the floor, so they had to look up to see the Buddha. Thus, they expressed great respect to “Two-Footed Honored One.” We always say the Buddha possesses both blessings and wisdom.” These are the Buddha’s two feet. Being “two footed” was we can proceed without obstruction.
Precepts and Samadhi are two feet.Provisional and true are wo feet. Blessings and wisdom are two feet. Understanding and practice are two feet.
The Buddha was already replete with precepts, Samadhi and wisdom. Having cultivated these qualities, His mind remains pure and stays in Samadhi forever. This is the virtue of the Buddha. He gave provisional teachings, which are skillful means, suitable for people’s capabilities. He also revealed the ultimate truth to people. These are also the two feet of Buddha’s virtues.
The Buddha, living among us, had the two feet of blessings and wisdom. In particular, His understanding of the world was very comprehensive. This was part of His virtue . He accomplished many virtuous practices, so the Buddha was replete with virtue. If we want to learn the Buddha’s way, we must truly possess precepts, Samadhi and wisdom. We must learn to take opportunities to go among people like the Buddha. However, we must hold fast to the absolute truth. This is also what we must learn. Blessings arise when give with love.Wisdom comes from having no attachments and not partaking in disputes, etc.
Practicing understanding is part of having wisdom. We must do both in parallel. This is also what we must learn. Virtues require internal cultivation. Only when we are replete with wisdom can we get close to the Buddha’s knowledge and views.
Therefore, everyone, to get close to the Buddha’s knowledge and views and the virtues He is replete with, we must study. So, we must learn the Buddha-Dharma. We cannot just listen to His teachings without understanding His wisdom. If we do not draw near to His wisdom, of course we will not understand and will therefore be short-sighted. Short-sighted people can only see today. They only care about living each day. We must not be like this; we must take the Buddha’s virtuous practices as our model. We must always be mindfyul.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙四季輪替萬物循環，短視眾生多生常想，為破眾生執小偏空，而顯如來一乘實法。
⊙「智慧甚微妙，諸佛之所得。無漏諸羅漢，及求涅槃者，今皆墮疑網：佛何故說是？」《法華經方便品第二》
⊙「其求緣覺者，比丘比丘尼，諸天龍鬼神，及乾闥婆等，相視懷猶豫，瞻仰兩足尊。」《法華經方便品第二》
⊙天：梵天帝釋等。龍：難陀、跋難陀等。鬼神：鬼是六道眾生之一，神是天龍八部通稱。
⊙天龍八部：天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽。⊙相視懷猶豫：謂所見諦理，如昏暗雲霧中見物體等，似真猶假即起猶疑。
⊙瞻仰兩足尊：以戒定為二足，以權實為二足，以福慧為二足，以解行為二足，此皆內德之二足也。
【證嚴上人開示】
「四季輪替萬物循環，短視眾生多生常想，為破眾生執小偏空，而顯如來一乘實法。」
四季輪替萬物循環
短視眾生多生常想
為破眾生執小偏空
而顯如來一乘實法
我們要瞭解，在我們的日常生活，春、夏、秋、冬，這四季這樣在輪替；所以萬物循環，五穀雜糧，什麼時候是能夠插秧、收割的時候，無始以來，人類的生活，無不都是在天地間。
天的春、夏、秋、冬，大地萬物的耕作，你看，這就是天地循環、輪替，我們人就是生活在這當中。有智慧的人，他從天地的四季輪轉，看出人生不常住，就是無常。
若是凡夫，就是隨著這樣過，就是很短視；短視這一生，就是想要如何擁有一切、佔有一切，這輩子盡這輩子所歡喜的，這是短視的眾生。
更短視的，「今朝有酒，今日醉」，今天能快樂，不管明天的事情，反正明天與今天也差不多。就是這樣以為是常，這是凡夫。
凡夫的短視，所以使得天下之間、人與人之間就是沉迷，沉迷於那個時候，盡自己所欲，就去做為所欲為，就做他很想做的事情，不管前後的倫理、秩序。這就是凡夫所以造很多的業力。
所以「為破眾生執小偏空」，這種的眾生都是執著於小我，或者是偏在他自己，以為他是這樣，這樣做，永遠沒有什麼樣的果報。這就是斷因緣果報，他不相信因緣果報；這種也是叫做執空，沒有因緣果報觀的人。這就是凡夫執小、小我，斷因緣果報觀這種的人。
若是小乘，他的修行，他認為，我已經對佛陀的教育，我所接受到的，已經很充足了，應該我心沒有生滅了，所以我已經得到解脫了，就已經在世間，沒有什麼再進步的空間。所以空」一切我都不執著了，還會有什麼呢？這是修行者的小乘，執小偏空。
佛法就是要對治這樣的人，所以佛陀設法在人間，應機逗教。所以「而顯如來一乘實相法」，現在要顯了如來一乘的實相。過去的隨機逗教，現在就開始將佛陀的內心，這種的心與大家分享，希望人人與佛一樣，這種的智慧開闊，更加瞭解更多甚深微妙、真實的道理。所以，我們要向佛陀的智慧，來追隨佛的境界。
智慧甚微妙
諸佛之所得
無漏諸羅漢
及求涅槃者
今皆墮疑網
佛何故說是
其求緣覺者
比丘比丘尼
諸天龍鬼神
及乾闥婆等
相視懷猶豫
瞻仰兩足尊
《法華經方便品第二》
所以，我們前面也有說過，「智慧甚微妙，諸佛之所得」。諸佛，佛的智慧是很微妙，是諸佛與釋迦牟尼佛，他們所得的，這是佛才得的到。這是舍利弗他們的心境。所以「無漏諸羅漢，及求涅槃者，今皆墮疑網」，大家全都無法體會。自己與佛的境界，能夠體會嗎？自己自我沒有信心；沒有信心，就有疑念，所以「今皆墮疑網」。
「佛何故說是？其求緣覺者，比丘比丘尼。」這些人，還有，在那個場合中，還有「諸天龍鬼神，及乾闥婆等，相視懷猶豫」。這不只是緣覺在懷猶豫，比丘尼也是。除了人間的人有這樣的懷疑，以為自己的境界就是到此為止，還有辦法再進階到佛的境界嗎？大家的心還沒有很自信，所以懷猶豫。天龍，「諸天龍鬼神，乾闥婆等」也是一樣，大家面面相觀，同樣也有猶豫之處。人間不能解，天龍八部還有猶豫在，就是還沒有很相信。
「諸天龍鬼神」，就是八部眾之一。八部眾，這天(界)，現在所標出來的，叫做天、龍、鬼神。天與龍，這是在八部眾中，其中的二眾，這是代表。其實，八部眾，全都聚會在那個道場之中，只是用這二眾來代表，所以，經文中只是標出代表。
所以「天龍八部」。「天」就是梵天帝釋，全都能稱為「天」；天人、天神都能稱為「天」。「龍」就是難陀、跋難陀等，共有八眾。鬼神，鬼是六道眾生之一，神是天龍八部的通稱。
天：
梵天帝釋等
龍：
難陀、跋難陀等
鬼神：
鬼是六道眾生之一
神是天龍八部通稱
「乾闥婆等」，乾闥婆叫做「香陰」，或者是「香身」。「陰」就是身體，因為他們不噉酒肉，應該是說，以香氣來滋養他們的身。他們是天帝釋的樂神，只要有香氣，他就飽足了，天若有什麼會，樂神就奏出很優美的天樂。這些樂神的身軀都是很清淨，叫做「香身」，身體都很香，因為他們是以香氣，來滋養他們的身體，所以才能夠奏出微妙的天樂。
乾闥婆：
梵語乾闥婆
華言香身
謂不噉酒肉
唯香氣滋身
是帝釋天樂神也
「天龍八部」，剛才說「天龍八部」，此處將「八部眾」，讓大家瞭解：
天龍八部：
天、龍、夜叉
乾闥婆、阿修羅
迦樓羅、緊那羅
摩睺羅伽
「天」就是表示天帝釋等；龍、夜叉、乾闥婆、阿修羅……。有的人會覺得，阿修羅同樣在天界？沒錯，阿修羅他有修天福，但是無天德。他過去願意布施、布施、布施，但是脾氣很不好。他有天福，他有造這個福因，所以，乘這個福因，他就會去享天福。不過，他沒有天德，沒有天德，時時就會發脾氣，時時就會惹是生非，常常與天帝釋作對，彼此對立，會造起了爭、戰爭。這就是阿修羅，在天中，就是有福無德。
還有迦樓羅、緊那羅、摩睺羅伽等等，這都是在八部眾之中。
「天龍八部」能夠瞭解佛法，也能來護法，所以佛陀若是在講經時，有天龍護法在道場之中，來護法、來聞法。所以，在法華會的當中，當然也有天人，龍天八部全都在場。
雖然他們來護法、聞法，同樣，聽到釋迦佛，開始要棄掉過去說法的方法--應機逗教，現在無論在這個場合中，有什麼樣的根機，只開一乘微妙的大法，這樣，所以連天龍八部，都「相視懷猶豫」。還是一樣無法瞭解佛陀，到底為什麼放棄過去隨機逗教，應眾生根機的這種方法，合起來要開啟一乘大法？所以大家有疑。
就是說見諦理，明明見到真理，非常微妙的真理，卻是就如在昏暗的雲霧中，看物體一樣，沒有很清楚。這個疑心、猶豫，無法決定這是什麼東西？我們對法、道理也是一樣，這個道理，是不是真實的道理呢？這個道理，我能夠用在我的身上，或者是普遍在人間，這個道理，是很抽像的東西，到底這個道理，我還沒有體會到，所以叫做「猶豫」。
相視懷猶豫
謂所見諦理
如昏暗雲霧中
見物體等
似真猶假即起猶疑
似真猶假，好像是真的，又不是很有把握。所以，真假分不清，所以因此他會，起猶疑、猶豫的念頭。
所以，雖然心有疑，卻也是「瞻仰二足尊」。在當場的地方，雖然人人還未很瞭解，不過，恭敬的心還是一樣，所以「瞻仰二足尊」。
「瞻」就是抬頭看。佛坐得比較高，大家席地而坐，所以要抬頭望佛，用很恭敬的心。
「二足尊」，我們常常說「福慧雙具」，是佛的二足尊。「二足」就是通行無阻的意思。戒定為二足，權實為二足，福慧為二足，解行為二足。
瞻仰兩足尊：
以戒定為二足
以權實為二足
以福慧為二足
以解行為二足
此皆內德之二足也
佛陀的戒定慧已經很具足，有了戒定慧，他的心能清淨，永遠都在三昧禪定中。這是佛陀他的德。
對眾生逗教，權教就是方便，觀機逗教，或者是現在實相的道理要現前，這也就是佛德、智慧的二足。
佛陀在人間福慧二足，尤其是佛陀對人間所瞭解的，甚至普遍都完全具足，這是佛的內德。佛陀具足了這麼多的德行，所以內德具足。
我們若要學佛，真正要具備戒、定、慧。我們要學會與佛同樣應機，入人群中，但是，我們要堅持真諦道理。這也是我們要學的。福，就是用愛付出；智慧，就是無所執著，沒有是非等等。這種的智慧、善解，這全都是智慧。我們要解行平齊，這也是我們要學的。內德、內修，要具足這些智慧，我們才能接近佛知、佛見。
所以各位，要接近佛知、佛見，佛陀所具備所有的德，我們就要學。所以，我們要學佛的法，不要光聽佛法，不瞭解佛的智慧。我們若沒有去親近，當然不瞭解，所以就會短視。短視，就只是今天過今天，過這一天就好。不要如此。我們必定要以佛陀的德行，為我們的榜樣。時時要多用心。
Explanations by Master Cheng-Yan
Subject: Seek the State of Buddhahood (追隨佛的境界)
Date: March. 03. 2014
“The four seasons follow each other, and all things go through cycles. Short-sighted sentient beings often have the perspective of permanence. To destroy sentient beings’ attachment to self and their bias toward emptiness, the Tathagata’s True Dharma of the One Vehicle is revealed.”
We need to understand that in our daily living. Spring, summer, fall and winter, the four seasons, are continuously changing. All things go through cycles. Take crops, for example. There is a certain time for planting seedlings and or harvesting them. Since Beginningless Time, humans have lived in this world. The four seasons have a cycle, as does the cultivation of all things. See, these are the cycles found in nature.
Our human lives are subject to them. People with wisdom can, from the cycle of the four seasons, understand that we do not live forever, that our lives are impermanent. But ordinary people just simply let the days pass. This is very short-sighted. They [focus] only on this life, on how to own and possess everything, on doing everything they can to be happy. This is what short-sighted sentient beings do.
Even more short-sighted are those who feel, “If I have alcohol today, I will get drunk today.” As long as they can be happy today, they will not worry about tomorrow. They think tomorrow will be similar to today, that things permanently stay the same. This is how ordinary people are short-sighted.
Thus, in the world, when people interact, they are lost and confused. They are engrossed in the moment in which they fulfill their desires, in which they do whatever pleases them, not caring about morality or consequences. This is why ordinary people create a lot of karma.
“To destroy sentient beings’ attachment to self and their bias toward emptiness.” Sentient beings are always attached to their egos or biased towards themselves. They think no matter what they do, there will not be any karmic retribution. This is called “denying the law of karma; they do not believe karmic cause and effect.” This is also a bias toward emptiness. People who have not realized the law of karma re unenlightened beings who are attached to the small, limited self.
As for Small Vehicle practitioners, they believed that they had already taken in sufficient teachings from the Buddha. Since they thought their minds were in a state of non-arising and non-ceasing, they believed they were already liberated, that they had no more room for improvement.They [understood] emptiness, so they were no longer attached to anything; what else is there?
This is how Small Vehicle practitioners were attached to the small and biased toward emptiness.The Dharma is used to treat such people.
So, the Buddha gave teachings in the world according to people’s capabilities.“The Tathagata’s True Dharma of the One Vehicle is revealed.”Now [the Buddha] would reveal the ultimate truth of the Tathagata’s One Vehicle.Past teachings were in accordance to people’s capabilities.Now, the Buddha would begin to share what was in His mind with everyone.He hopes everyone could be like Him.With expanded wisdom, they could have a deeper understanding of these subtle and wondrous true principles.
Therefore, we must pursue the Buddha’s wisdom to reach the state of Buddhahood.
[You praise] the wisdom, subtle and wondrous, that is attained by all Buddhas.All Arhats, those without Leaks, and those who seek Nirvana have now fallen into a web of doubts.
They wonder why the Buddha taught this.Those who seek to be Realizers of Conditions, bhiksus, bhiksunis, all heavenly beings, dragon, ghosts, gods, gandharvas and so on, look at one another hesitantly and then gaze up at the Two-Footed Honored One.
So, we have previously mentioned, “[You praise] the wisdom, subtle and wondrous that is attained by all Buddhas.”A Buddha’s wisdom is very subtle and wondrous.It has been attained by all Buddhas and Sakyamuni Buddha.This [wisdom] could only be attained by Buddhas.This is what Sariputra and others believed.
Therefore, “All Arhats, those without Leaks,, and those who seek Nirvana have now fallen into a web of doubts.”None of them were able to realize that they [could have ] the same state as the Buddha.They did not have this confidence.
Where there is no faith, there will be doubts.So, they “have now fallen into a web of doubts”.“They wonder why the Buddha taught this.”“Those who seek to be Realizers of Conditions, bhiksus, bhiksunis,” and also, at that assembly, there were, “all heavenly beings, dragon, ghosts, gods, gandharvas and so on.”“[They] look at one another hesitantly.”Not only were Realizers of Conditions hesitant, bhiksus and bhiksunis were as well.Humans in this world were not the only ones with doubts, thinking they could not pass beyond this stage.Could they really advance to the state of Buddhahood?They were not very confident, so they were hesitant.
“All heavenly beings, dragons, ghosts, gods, gandharvas and so on” also felt the same.
They all looked at each other, sharing the same doubts.Humans could not resolve these doubts, neither could eight classes of Dharma-protectors.This means their beliefs were not firm.
“All heavenly beings, dragon, ghosts, gods” are part of the eight classes of Dharma-protectors.The eight classes of Dharma-protectors mentioned here include “heavenly beings, dragon, ghosts”.Heavenly beings and dragons are two classes among the eight classes of Dharma-protectors.They were mentioned as representatives.
Indeed, all eight classes of Dharma-protectors were present at that Dharma-assembly, but these two were singled out as representatives.The sutra text only mentioned the representatives.In the “eight classes of Dharma-protectors, heavenly beings” include King Brahma and Sovereign Sakra.
Devas and gods are all heavenly beings.“Dragons” refer to Nanda, Upananda and so on.There are eight classes in total.
Ghosts are a kid of sentient being in the Six Realms, while gods is the general term for the eight classes of Dharma-protectors.
How about “gandharva and so on”? Gandharva is a Sanskrit word meaning “fragrant-body”. They do not consume alcohol or meat. Instead, they use fragrance to nourish their bodies. They are gods of music for Sovereign Sakra. As long as there is fragrance, they are satisfied. If there is any event in Heaven, gods of music will play beautiful heavenly music. The bodies of these gods of music are very pure, so they are called “fragrant-body”; their smell is very pleasant because they nourish their bodies with fragrance. Thus they can play wondrous heavenly music.
Gandharva:
Gandharva is a Sanskrit word meaning fragrant-body. They do not consume alcohol or meat, only fragrances nourish their body. They are Sovereign Sakra ’s gods of music.
We have just mentioned, “the eight classes of Dharma-protectors”. Here, I will explain these “eight classes” for you all to understand.
Eight classes of Dharma-protectors:
Heavenly being, dragons, yakshas, gandharvas, asuras, garudas, kinnaras and mahoragas.
“Heavenly beings” are King Brahma, Sovereign Sakra, etc. Next are dragons, yakshas, gandharvas, and asuras. Some people may wonder why asuras are also in the heaven realm. Indeed, asuras cultivated heavenly blessings but have no heavenly virtues. In the past, they were always willing to give but their tempers were bad. They have heavenly blessings because they created good causes. Based on those good causes, they are able to enjoy heavenly blessings. However, they do not have heavenly virtues. Without heavenly virtues, they constantly lose their tempers, constantly create disputes and constantly work against Sovereign Sakra. Because they are in opposition with each other, they cause arguments and wars. This is what asuras are like. They live in heaven with blessings but without the virtues.
There are also garudas, kinnaras and mahoragas. These are all among the eight classes. The eight classes of Dharma-protectors can understand and protect the Dharma. Whenever the Buddha gave teachings, they would be present at the Dharma-assembly. They protected and listened to the Dharma. Therefore, during the Lotus Dharma-assembly, there were, of course, heavenly beings as well as the rest of the eight classes of Dharma-protectors. Although they came to protect and listen to the Dharma, [they] also heard that Sakyamuni Buddha would now set aside His old methods of teaching according to people’s capabilities. Now, regardless of the capabilities of those at this Dharma-assembly, He would only teach the great Dharma of the subtle and wondrous One Vehicle. So, even the eight classes of Dharma-protectors looked at each other hesitantly. They still could not understand why the Buddha set aside His past methods of teaching according to sentient beings’ capabilities to open the great Dharma of the One Vehicle. That is why everyone had doubts.
Although [the Buddha] taught subtle and wondrous true principles for them to clearly see, they seemed to be looking at an object in the haze. They could not see clearly, so they had doubts and hesitations. They could not determine what this object was. We have the same [attitude] toward the Dharma and principles.
“Are these principles the true principles?” “Can I apply these principles to myself?” “Are they widely applicable in the world?” these principle are very abstract. After all, we still have not fully comprehended these principles. Therefore, we are “hesitant.”
[They] looked at one another hesitantly. The true principles they saw were like objects shrouded in darkness and fog, seemingly real and yet unreal. Thus, they became hesitant.
Seemingly real and yet unreal. It seemed real, but they were not very sure. They could not tell whether it was real or not, that was why they had doubts and hesitations. Therefore, although they had doubts, they still gazed up at the Two-Footed Honored One.”
Even though those at the assembly could not fully understand, they remained as respectful as before and “gazed up at the Two-Footed Honored One.” To “gaze” means to look up. The Buddha sat higher up. Everybody else sat on the floor, so they had to look up to see the Buddha. Thus, they expressed great respect to “Two-Footed Honored One.” We always say the Buddha possesses both blessings and wisdom.” These are the Buddha’s two feet. Being “two footed” was we can proceed without obstruction.
Precepts and Samadhi are two feet.Provisional and true are wo feet. Blessings and wisdom are two feet. Understanding and practice are two feet.
The Buddha was already replete with precepts, Samadhi and wisdom. Having cultivated these qualities, His mind remains pure and stays in Samadhi forever. This is the virtue of the Buddha. He gave provisional teachings, which are skillful means, suitable for people’s capabilities. He also revealed the ultimate truth to people. These are also the two feet of Buddha’s virtues.
The Buddha, living among us, had the two feet of blessings and wisdom. In particular, His understanding of the world was very comprehensive. This was part of His virtue . He accomplished many virtuous practices, so the Buddha was replete with virtue. If we want to learn the Buddha’s way, we must truly possess precepts, Samadhi and wisdom. We must learn to take opportunities to go among people like the Buddha. However, we must hold fast to the absolute truth. This is also what we must learn. Blessings arise when give with love.Wisdom comes from having no attachments and not partaking in disputes, etc.
Practicing understanding is part of having wisdom. We must do both in parallel. This is also what we must learn. Virtues require internal cultivation. Only when we are replete with wisdom can we get close to the Buddha’s knowledge and views.
Therefore, everyone, to get close to the Buddha’s knowledge and views and the virtues He is replete with, we must study. So, we must learn the Buddha-Dharma. We cannot just listen to His teachings without understanding His wisdom. If we do not draw near to His wisdom, of course we will not understand and will therefore be short-sighted. Short-sighted people can only see today. They only care about living each day. We must not be like this; we must take the Buddha’s virtuous practices as our model. We must always be mindfyul.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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