發表主題: 20140305《靜思妙蓮華》仰學圓滿究竟之覺 周二 3月 04, 2014 5:30 pm
20140305《靜思妙蓮華》仰學圓滿究竟之覺
⊙合掌以敬心，欲聞具足道。內心求道，法入行中；以道成人，如說修行；當知是為，久修道行。
⊙「為是究竟法？為是所行道？佛口所生子，合掌瞻仰待。」《法華經方便品第二》
⊙為是究竟法：謂菩薩大行圓滿究竟之覺。即成無上正等，宇宙大覺之極位。
⊙又如菩薩地盡，滿足方便，一念相應，覺心初起。得見心性，名究竟覺。
【證嚴上人開示】
「合掌以敬心，欲聞具足道。內心求道，法入行中；以道成人，如說修行；當知是為，久修道行。」
合掌以敬心
欲聞具足道
內心求道
法入行中
以道成人
如說修行
當知是為
久修道行
我們就是要瞭解，大家以非常恭敬的心，合掌恭敬就是只有一項期待，期待佛陀能夠開始開啟了，佛他內心所保護著的，最真實法。這是現在人人所期待，也是舍利弗所祈求。所以看到當場，人人求法的心很殷切，所以「合掌以敬心」。大家很恭敬在等待，所以用合掌表示恭敬，表示懇求的態度。要懇求的，就是想要聽，聽佛說出一乘實相的大法。這是人人內心求道的心，希望法能夠入心，身能行在道中，所以叫做「法入行中」。
在行善的過程中，會起歡喜心，自我不斷鞭策：好事情就是做，做好事情就是心安理得。我們的心會很安，自然這個道理就入我們的心來。
其實，心安理得，我們大家也常常這樣說，我們是否有做到，讓我們完全很心安呢？我們心很安，有得到道理嗎？我們若要心安，就是要好好聽法，將法入心，我們所說的如法，所行的如法。既然所做的是如法，必定是行善、斷惡，這就是如佛陀所說法的教育，這樣在走，叫做如法。
我們的心，法入心，自然我們所做的，就是「如法所行道」。兩千多年前，佛所說法，兩千多年後的現在，我們就是要法入心，行於道。所以「以道成人，如說修行。」這個道，我們好好的自己自我行道，甚至常常說「菩薩招生」，我們自己若不先做菩薩，我們要如何去招生呢？
就如學校，學校要招生了，就要有老師教育。老師如何教育？就是學生的典範，老師您怎麼教，我就是怎麼學。老師您的行為是什麼樣的行為，與教有合在一起嗎？老師的言教合一，就是修學如一。教，就要把我們說的話，與我們的身行要合一，要學的人，他才能用心學。所以，教與學一定要合一。所以「以道成人」，就是這條路這樣教你，就是這樣牽引你，一起走入這樣的路，我會到達，你們也會到達。
這一條道路，道者，路也，經就是道，道就是路。我們講經的人，就是要帶人走路的人。人走到了，當然我們也是要到達。所以，經就是道，道就是路。這個道，能夠成就人人的道業。同樣的，我們要帶人入道，我們自己要走在這條路上，這就是叫做「菩薩招生」。我們要招呼人，大家一起來走，就要「如說修行」，說的與走的、與做的要一樣。
「行要如何修」？在你身邊的每一個人，他們都有他們修行的道場，所以我們在他們修行的道場中，我們能夠瞭解到，他們修行的方法。所以，我們說過，釋迦牟尼佛，過去親近百千萬億諸佛，其實，我們入人群中，在人人心靈的道場中，我們也親近過這麼多，修行人心靈的道場。
我們與他們接觸，聽他們的經歷，如何發心，過去如何偏差錯誤的人生，現在是如何悔過，悔過之後是如何身體力行。也有從開始就很善良，開始就是那樣，發大心、立大願等等。這是我們大家要學的。
所以，佛，佛他要如何開始說一乘妙法，舍利弗他就說：「為是究竟法？為是所行道？佛口所生子，合掌瞻仰待。」
為是究竟法
為是所行道
佛口所生子
合掌瞻仰待
《法華經方便品第二》
我們大家現在的心有疑。因為，過去佛陀所教育，我們以為這樣夠了，不知道現在佛陀，叫我們要再更上一層樓，叫我們要再入這一乘的實道。
我們現在開始有心，過去，還有未來，過去我們這樣修是對或不對？未來我們要走的路有辦法嗎？這是大家的心境，請佛要向大家趕緊，將佛陀所讚歎，在內心保護著的法，現在公開詳細向大家開示。這是舍利弗的懇求，所以他說「為是究竟法？」就是為了要瞭解這究竟之法。「為是所行道？」我們將來要如何走的路？
「佛口所生子，合掌瞻仰待。」要等待佛陀，法從佛陀的口中出，我們會很恭敬，來接受佛陀給我們的教育，成長我們的慧命。意思就是這樣。
現在我們來說，什麼叫做「為是究竟法」。這個「究竟」是什麼法呢？就是「菩薩大行，圓滿究竟之覺」。菩薩他的大行，佛陀要說的一乘大法，就是說我們要行菩薩道。菩薩道是一個大行，所以「菩提大道直」，大家應該要常常記住這句話。菩提大道，就是覺悟之後，一條非常平坦康莊的大路。這條大路，我們要身體力行，所以叫做行，大行。菩薩就是覺悟、覺有情人，行在大菩提道上，這樣圓滿究竟，這樣的覺悟。
我們眾生，人人都能稱你們為菩薩。菩薩，我們現在所稱呼的菩薩，就是新發意菩薩。就是我們現在有發這樣的心，開始在行這樣的路；現在起步，還未到圓滿究竟。
圓滿究竟，就是要到達佛的境界。自覺、覺他，已經對宇宙天地萬物的，真理透徹，沒有一點點遺漏掉，很具足圓滿，這才叫做圓覺，這才叫做究竟之法。
為是究竟法
謂菩薩
大行圓滿究竟之覺
即成無上正等
宇宙大覺之極位
這就是要經過行菩薩道。行菩薩道，還要再圓滿究竟。我們若能到此覺，那就是無上正等正覺，那就是宇宙大覺之極位。這個位置就是至高無上，所以才叫做無上正等正覺。這種的覺悟是無邊際的極果，叫做究竟法。
又再說菩薩，我們若到達菩薩地，盡菩薩地。過去曾向大家說過「十地」，十地到法雲地，這樣是不是到達了？還沒有。不過，在十地之中要滿足方便。我們修菩薩道，從歡喜地開始，一直到第十地，這全都要行在方便。那就是圓滿，滿足方便，這些方便法，你都瞭解了。
就如一切是真空，既然是真空，我們在世間，還有什麼好執著呢？明明世間就有這麼多，會讓我們擔心的，要讓我們去成就的，每天的時間，有天亮、天黑時，天亮、天黑的生活，就是這麼現實，我們如何能說是「真空」呢？
不過，佛陀就是要告訴我們，你要有「妙有」。所以「妙有」，世間人做世間事，你要如何在這世間做人，做得很圓滿？要如何在這世間事，做得很具足？這世間事很具足叫做圓滿。世間人，人格，我們要修得無缺角，這就是教我們去修。
你要如何能夠沒有缺點？就是不要與人計較，在人間事，我們要盡量付出。生活沒有一定要擁有多少，是在我的名下，有多少多少的財產，我家裡要有多麼堂皇，有好東西，那都是身外物，能夠生活就好了。穿衣服呢？很簡單，裡面是縫縫補補都沒有關係，只要外面這件衣服，穿起來沒有縫補就好。一切還是能夠付出、付出。這樣叫做「真空」。沒有執著於我們到底擁有多少，沒有「得」的心，就沒有「失」的遺憾。所以，沒有得失心，這叫做「真空」。
「妙有」呢？你就是去完成。世間有這麼多，不具足的人生，苦難偏多，所以他盡量去付出。這都是世間的方便法，但是，就是修行的道路。
再怎麼說，佛法雖然是「真空」，但是，還是要用話來說。要說這些話，要有世間的事相。沒有世間的事相，哪有出世間的道理呢？所以，事相就是方便。出世間，我們這念心，要如何讓這念心，能夠時時平平順順，無得、無失。所以，無得失的心，就是無生滅相。所以我們說這麼久了，現在才告訴你們——無得失心，就是無生滅相。
修行到達「等覺」，最高的境界，他就是已經滅了生滅，那是變易生死。變易生死，就是還有生滅。我們的人間，我們的內心，不斷就是在變易生死中。若能將變易熄滅下來，我們的心不就是很平順？凡夫的變易，就是我們的心起落不安，就是得失的心，擔心多。
這就是人間事，偏偏就是有那麼多，你不能不煩惱的，不能沒有擔心的，但是可以沒有煩惱。
擔心與煩惱是不一樣的。煩惱是從內心，不斷生生滅滅，起起落落，得失滿心，貪、瞋、癡，這叫做煩惱。擔心呢？雖然我們沒有煩惱，沒有貪、瞋、癡，卻是世間，什麼人能平安嗎？什麼人有什麼樣的大風小事？這都是會擔心。
所以說來，我們是方便。菩薩地，我們要盡菩薩地，才能夠更上一層樓到佛的境界，所以要盡菩薩地。
菩薩地盡，就是要「滿足方便，一念相應，覺心初起。得見心性，名究竟覺。」
又如菩薩地盡
滿足方便
一念相應
覺心初起
得見心性
名究竟覺
我們若能盡菩薩地，滿足方便法，人圓、事圓，這「一念相應」。就是人與事能夠圓滿，這樣相應會合起來，就是理，道理圓。道理圓，「一念相應，覺心初起」，這樣一念覺就開始會合，覺悟就開始會合。
就如佛陀這樣修行，五年的參訪，六年的苦行，也不能跳過那五年。五年看盡了人間相，看盡了九十六種外道教的，修行法，後來才用心默思，靜思。到了最後那一剎那，他的心與外面的星，這樣接觸起來，這「一念相應，覺心初起」，突然間整個覺悟起來。「得見心性」，那個時候，就能迴光返照，看到我們的如來一乘實相，我們的如來本性就現出來。所以，這叫做「究竟覺」，到此時，才叫做「究竟覺」。所以你要「究竟覺」之前，就是要經過行菩薩道。
各位菩薩，學佛總是要步步踏實，雙腳踏穩，往前實行。不要想放棄現在的，真實的人、事、物，要追求兩千多年前佛說的話。我們要知道，「經」是經千古而不變，我們必定要在這個時代，看這個時代道場的菩薩。所以人人要多用心。
Explanations by Master Cheng-Yan
Subject: Perfecting Ultimate Enlightenment (仰學圓滿究竟之覺)
Date: March. 05. 2014
“With palms together, they sincerely desired to learn about the path to [enlightenment]. With a heart that sought the Path, the Dharma entered their actions. They helped others attain the Path by practicing what they preached. From this, it could be seen that they had been practicing for a long time.”
What we must understand is that when they very respectfully put their palms together, they had only one hope, for the Buddha to begin opening up the True Dharma that He had been guarding in His mind. This was what they hoped for and what Sariputra had requested. So at the assembly, people could be seen earnestly seeking the Dharma. Thus, “with palms together, they sincerely” waited respectfully [for teachings]. Putting their palms together showed their respect and sincerity. They sincerely pleaded with the Buddha to speak the ultimate reality of the One Vehicle Dharma. This was the mindset they used to seek the Path. They hoped to take the Dharma to heart and to physically walk the Path. This is what it means when “the Dharma enters their actions.” In the process of doing good deeds, we will give rise to joy.
We will continuously push ourselves to do good deeds because when we do so, we will feel at peace. When we feel very peaceful, naturally principles can enter our minds. Indeed, in terms of being at peace, we all constantly discuss whether or not we have achieved a state of complete peace. And when our minds are at peace, do we internalize principles? If we want to be at peace, we must carefully listen to the teachings and take the Dharma into our minds. Then our words and actions will be in line with the Dharma. When we act in line with the Dharma, we will do good deeds and eliminate evils.
If we live in line with the Buddha’s teachings, we live “in line with the Dharma.” If we our minds can take in the Dharma, naturally what we do will be “in line with the Path of the Dharma.” Over 2000 years ago, the Buddha gave teachings. Now, over 2000 years later, we must take in the Dharma and walk the Path. “They helped others attain the Path by practicing what they preached.” We must really walk properly on our own path. We constantly say we must recruit Living Bodhisattvas. If we do not first become Bodhisattvas, how can we recruit others?
Take a school for example. If a school wants to recruit students, there must be teachers to provide the education. One way teachers teach is by being a role model for students. What the teachers teach is what the students learn. Is the teachers’ behavior in harmony with what they are teaching? If what teachers say and do are in harmony, what the students practice and learn is consistent.
When we teach, the words we say and the actions of our bodies must be in harmony.
Then those who want to learn can put their hearts into learning.So, teaching and learning must be in harmony.“They helped others attain the Path.”This road was used to teach and guide us.If we walk this path together, I will get there and so will you.This is a road.“The Path is meant to be walked.”
The sutras are a Path; the Path is a road.Those of us who expound sutras are guiding others on the road.When others arrive at their goal, so have we.So, the sutras are the Path, and the Path is a road.
This path can help everyone complete their spiritual cultivation.Similarly, if we want to lead people to enter this Path, then we must walk this road as well.This is how we “recruit Living Bodhisattvas.”I few want to invite others to walk with us, we must “practice what we preach”.What we say and do must be the same.
[I often discuss] ”how to engage in spiritual practice” .Each person around you has his own way of engaging in spiritual practice.By seeing the way they practice, we can understand their method of spiritual cultivation.As I have said before, Sakyamuni Buddha, in the past, drew near countless Buddhas.
Actually, when we go among people, they become part of our spiritual practice.
Thus, we have also drawn near many spiritual practitioners.We come in contact with them and listen to their experiences and aspirations, how they used to live misguided lives and how they have now repented and put the teachings into practice.Others started out with kind hearts; from the beginning, they formed great aspirations and vows.This is what we all need to learn.How did the Buddha begin talking about the One Vehicle Dharma?
Sariputra said, “For the sake of the ultimate Dharma and for the sake of this Path, the Dharma-children of the Buddha, with palms together, look up expectantly.”
“Now we all have doubts in our minds because we thought that what You taught us before was already enough.”“We did not realize that You had wanted us to rise to the next level and enter the True Path of the One Vehicle.Now we are inspired [to look at] the past as well as the future.”“In the past, did we engage in the correct practices?In the future, can we walk this road?”This was everyone’s state of mind.
“Venerable Buddha, please quickly share the teachings You have praised and been guarding in You mind.Please teach them now openly and in great detail.”This is what Sarpitutra requested.
So he said, “For the sake of the ultimate Dharma, as he wanted to understand the ultimate Dharma.For the sake of this Path,”This was the Path he wanted to walk in the future.“The Dharma-children of the Buddha, with palms together, look up expectantly.”
They waited for the Buddha to speak the Dharma.They were all very respectful in accepting the Buddha’s teachings, so they could develop their wisdom-life.That is the meaning of this passage.
Now let us talk about what “for the sake of the ultimate Dharma” means.What is this “ultimate” Dharma?It is “a Bodhisattva’s great practice to perfect the ultimate enlightenment.”Bodhisattvas have great practices.The One Vehicle that the Buddha wanted to teach is the Bodhisattva-path that we want to walk.
The Bodhisattva-path consists of great practices, so “the great Bodhi-paath is straight”.
We must always remember this saying.The great Bodhi-path comes after we awaken and is a really smooth and broad road.On this road, we must put the teachings into practice. So, we must engage in great practices. Bodhisattvas are awakened sentient beings who walk the great Bodhi-path. They must perfect the ultimate and attain awakening. We sentient beings can call each other Bodhisattvas. Those we currently call Bodhisattvas are newly-inspired Bodhisattvas, as we have now aspired to walk this road.
We are just starting and have not yet perfected the ultimate. To perfect the ultimate, we must attain Buddhahood. The Buddha enlightened Himself and others, and He fully understands the principles of all things in the universe, missing nothing. He is complete and perfect. This is a state of perfect enlightenment. This is the ultimate Dharma.
For the sake of the ultimate Dharma:
Bodhisattvas engage in great practices to perfect the ultimate enlightenment, which is supreme, perfect and universal. This is the highest state of enlightenment in the universe.
To do this, we must walk the Bodhisattva-path. Not only that, we must also perfect the ultimate. If we can attain this awakening, it is supreme, perfect, universal enlightenment, the highest state of enlightenment in the universe. This state is unsurpassed, so it is the supreme, perfect and universal enlightenment. This enlightenment is the boundless ultimate fruit, it is the ultimate Dharma. Let us talk about Bodhisattvas again. If we reach the state of Bodhisattvas, we go through the Bodhisattva-grounds. In the past I have mentioned the Ten Grounds, which end with the ground of Dharma-cloud. Is that he [final state]? Not yet. Yet, to go through the Ten Grounds, we must be replete with skillful means. When we practice the Bodhisattva-path, we start with the ground of joy, then go all the way to the tenth ground. This is all accomplished through skillful means. This is a form of perfection. When we are replete with skillful means, we have understood them all.
For example, we know that all is empty by nature. Since everything is truly empty, how can we be attached to anything in this world? Clearly, there are still many things in this world that we worry about and want to accomplish. Day in, day out, there is morning and night. We still have to face them; this is the reality of things. So, how can we just say there is “true emptiness”?
Therefore, the Buddha told us that we must know t here is “wondrous existence”. As we lives in this world and do worldly things, how do we be a good person in the world and do things perfectly? How do we fully accomplish things in this world? When we fully accomplish things, we perfect them.
In this world, we must fully develop our character so that we are not flawed. This teaches us that we must practice. We can eliminate our flaws by not taking issues with others, and when it comes to worldly matters, by doing our best to help them. When do not need to own many things. We do not need to have a certain amount of property to our names or many fine things in an opulent home. Those are all extraneous. We only need enough to get by.
As for clothes? Simple, patched and mended clothing is fine. As long as the external layer is not patched up, that is good enough. Then we can give everything as much as we can. This state is know as “true emptiness”, a lack of attachment to how much we own. Without the mindset of seeking “gains”, we would not feel the regret of “loss”. So, not being attached to gains and losses is a state of “true emptiness”. What about “wondrous existence”? that is the state of helping fulfill the lives of people who are lacking, who experience much suffering. Giving as much as we can is a form of worldly skillful means, but it is also the path of spiritual cultivation.
Regardless, though the Buddha-Dharma teaches “true emptiness, words are still needed to express [the teachings].To be able to speak [about this] he need worldly phenomena [as examples]. Without worldly phenomena, He could not teach world-transcending principles? So, worldly phenomena are skillful means. To transcend this world, we must train our minds to be at peace and free of a sense of gains and losses. A mind free of gains and losses is in a state of non-arising and non-ceasing.
After talking for so long, I am now finally telling you that a mind free gains and losses is in a state of non-arising and non-ceasing. When our practice takes us to the highest states, we will have eliminated transformational samsara, the arising and ceasing [of thoughts].
In this world, our minds on continuously go transformational samsara. If we can eliminate these constant changes, then our hearts will be at peace. We ordinary people experience changes because our minds are restless and uneasy, because we feel gains and losses and have many afflictions. This is the way things are in the world. there are just so many things that lead us to give rise to afflictions. We cannot avoid worrying. However, we can be free of afflictions.
Worries and afflictions are not the same. Afflictions come from our minds, from thoughts that continuously arise and cease, rise and fall.When gains and losses fill the mind, along with greed, anger and ignorance, we have afflictions. What about worries? Even without afflictions, without greed, anger and ignorance, who in this world is at peace? There are always big and small things that cause us worry. So, with skillful means, we go through the Bodhisattva-grounds in order to go to the next level, the state of Buddhahood.
So, we must go through all the grounds. When we reach the final Bodhisattva-ground, “Skillful means have been fulfilled. The mind resonates with everything and the awakened mind first arises, the nature of the mind can be seen.”This is ultimate awakening.
If we reach the final Bodhisattva-ground, we have perfected skillful means. “The mind resonates with everything” when we can deal with people and matters perfectly. This resonance means that our principles are perfect. With perfect principles, “the mind resonates with everything and the awakened mind first arises.”This way, that awakened thought comes together; enlightenment beings to come together. The Buddha engaged in spiritual practice in five year of travels and six of ascetic practices. He could not have skipped those five years, in which He saw all kinds of worldly matters and 96 other means of spiritual cultivation.
Finally, he engaged in still contemplation and meditated until that last second, when His mind connected with the stars outside. “The mind resonates with everything and the awakened mind first arises.” When He suddenly became enlightened, the nature of the mind can be seen.
At that moment, He was able to illuminate Himself and could see the One Vehicle’s ultimate reality; our Tathagata-nature appeared. This was “ultimate awakening”. In this moment, He finally reached that state. Before we can reach “ultimate awakening, we must walk the Bodhisattva-path.”
Follow Bodhisattvas, as we learn the Buddha’s Way, our every step must be firm as we steadily move forward. We cannot neglect the actual people, matters and objects of the present to seek the Buddha’s words of over 2000 years ago.
We must recognize that the sutras do not change through the ages, and so, in this era, we must look to contemporary Bodhisattvas who are engaging in spiritual practice. So, we must be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
20140305《靜思妙蓮華》仰學圓滿究竟之覺
⊙合掌以敬心，欲聞具足道。內心求道，法入行中；以道成人，如說修行；當知是為，久修道行。
⊙「為是究竟法？為是所行道？佛口所生子，合掌瞻仰待。」《法華經方便品第二》
⊙為是究竟法：謂菩薩大行圓滿究竟之覺。即成無上正等，宇宙大覺之極位。
⊙又如菩薩地盡，滿足方便，一念相應，覺心初起。得見心性，名究竟覺。
【證嚴上人開示】
「合掌以敬心，欲聞具足道。內心求道，法入行中；以道成人，如說修行；當知是為，久修道行。」
合掌以敬心
欲聞具足道
內心求道
法入行中
以道成人
如說修行
當知是為
久修道行
我們就是要瞭解，大家以非常恭敬的心，合掌恭敬就是只有一項期待，期待佛陀能夠開始開啟了，佛他內心所保護著的，最真實法。這是現在人人所期待，也是舍利弗所祈求。所以看到當場，人人求法的心很殷切，所以「合掌以敬心」。大家很恭敬在等待，所以用合掌表示恭敬，表示懇求的態度。要懇求的，就是想要聽，聽佛說出一乘實相的大法。這是人人內心求道的心，希望法能夠入心，身能行在道中，所以叫做「法入行中」。
在行善的過程中，會起歡喜心，自我不斷鞭策：好事情就是做，做好事情就是心安理得。我們的心會很安，自然這個道理就入我們的心來。
其實，心安理得，我們大家也常常這樣說，我們是否有做到，讓我們完全很心安呢？我們心很安，有得到道理嗎？我們若要心安，就是要好好聽法，將法入心，我們所說的如法，所行的如法。既然所做的是如法，必定是行善、斷惡，這就是如佛陀所說法的教育，這樣在走，叫做如法。
我們的心，法入心，自然我們所做的，就是「如法所行道」。兩千多年前，佛所說法，兩千多年後的現在，我們就是要法入心，行於道。所以「以道成人，如說修行。」這個道，我們好好的自己自我行道，甚至常常說「菩薩招生」，我們自己若不先做菩薩，我們要如何去招生呢？
就如學校，學校要招生了，就要有老師教育。老師如何教育？就是學生的典範，老師您怎麼教，我就是怎麼學。老師您的行為是什麼樣的行為，與教有合在一起嗎？老師的言教合一，就是修學如一。教，就要把我們說的話，與我們的身行要合一，要學的人，他才能用心學。所以，教與學一定要合一。所以「以道成人」，就是這條路這樣教你，就是這樣牽引你，一起走入這樣的路，我會到達，你們也會到達。
這一條道路，道者，路也，經就是道，道就是路。我們講經的人，就是要帶人走路的人。人走到了，當然我們也是要到達。所以，經就是道，道就是路。這個道，能夠成就人人的道業。同樣的，我們要帶人入道，我們自己要走在這條路上，這就是叫做「菩薩招生」。我們要招呼人，大家一起來走，就要「如說修行」，說的與走的、與做的要一樣。
「行要如何修」？在你身邊的每一個人，他們都有他們修行的道場，所以我們在他們修行的道場中，我們能夠瞭解到，他們修行的方法。所以，我們說過，釋迦牟尼佛，過去親近百千萬億諸佛，其實，我們入人群中，在人人心靈的道場中，我們也親近過這麼多，修行人心靈的道場。
我們與他們接觸，聽他們的經歷，如何發心，過去如何偏差錯誤的人生，現在是如何悔過，悔過之後是如何身體力行。也有從開始就很善良，開始就是那樣，發大心、立大願等等。這是我們大家要學的。
所以，佛，佛他要如何開始說一乘妙法，舍利弗他就說：「為是究竟法？為是所行道？佛口所生子，合掌瞻仰待。」
為是究竟法
為是所行道
佛口所生子
合掌瞻仰待
《法華經方便品第二》
我們大家現在的心有疑。因為，過去佛陀所教育，我們以為這樣夠了，不知道現在佛陀，叫我們要再更上一層樓，叫我們要再入這一乘的實道。
我們現在開始有心，過去，還有未來，過去我們這樣修是對或不對？未來我們要走的路有辦法嗎？這是大家的心境，請佛要向大家趕緊，將佛陀所讚歎，在內心保護著的法，現在公開詳細向大家開示。這是舍利弗的懇求，所以他說「為是究竟法？」就是為了要瞭解這究竟之法。「為是所行道？」我們將來要如何走的路？
「佛口所生子，合掌瞻仰待。」要等待佛陀，法從佛陀的口中出，我們會很恭敬，來接受佛陀給我們的教育，成長我們的慧命。意思就是這樣。
現在我們來說，什麼叫做「為是究竟法」。這個「究竟」是什麼法呢？就是「菩薩大行，圓滿究竟之覺」。菩薩他的大行，佛陀要說的一乘大法，就是說我們要行菩薩道。菩薩道是一個大行，所以「菩提大道直」，大家應該要常常記住這句話。菩提大道，就是覺悟之後，一條非常平坦康莊的大路。這條大路，我們要身體力行，所以叫做行，大行。菩薩就是覺悟、覺有情人，行在大菩提道上，這樣圓滿究竟，這樣的覺悟。
我們眾生，人人都能稱你們為菩薩。菩薩，我們現在所稱呼的菩薩，就是新發意菩薩。就是我們現在有發這樣的心，開始在行這樣的路；現在起步，還未到圓滿究竟。
圓滿究竟，就是要到達佛的境界。自覺、覺他，已經對宇宙天地萬物的，真理透徹，沒有一點點遺漏掉，很具足圓滿，這才叫做圓覺，這才叫做究竟之法。
為是究竟法
謂菩薩
大行圓滿究竟之覺
即成無上正等
宇宙大覺之極位
這就是要經過行菩薩道。行菩薩道，還要再圓滿究竟。我們若能到此覺，那就是無上正等正覺，那就是宇宙大覺之極位。這個位置就是至高無上，所以才叫做無上正等正覺。這種的覺悟是無邊際的極果，叫做究竟法。
又再說菩薩，我們若到達菩薩地，盡菩薩地。過去曾向大家說過「十地」，十地到法雲地，這樣是不是到達了？還沒有。不過，在十地之中要滿足方便。我們修菩薩道，從歡喜地開始，一直到第十地，這全都要行在方便。那就是圓滿，滿足方便，這些方便法，你都瞭解了。
就如一切是真空，既然是真空，我們在世間，還有什麼好執著呢？明明世間就有這麼多，會讓我們擔心的，要讓我們去成就的，每天的時間，有天亮、天黑時，天亮、天黑的生活，就是這麼現實，我們如何能說是「真空」呢？
不過，佛陀就是要告訴我們，你要有「妙有」。所以「妙有」，世間人做世間事，你要如何在這世間做人，做得很圓滿？要如何在這世間事，做得很具足？這世間事很具足叫做圓滿。世間人，人格，我們要修得無缺角，這就是教我們去修。
你要如何能夠沒有缺點？就是不要與人計較，在人間事，我們要盡量付出。生活沒有一定要擁有多少，是在我的名下，有多少多少的財產，我家裡要有多麼堂皇，有好東西，那都是身外物，能夠生活就好了。穿衣服呢？很簡單，裡面是縫縫補補都沒有關係，只要外面這件衣服，穿起來沒有縫補就好。一切還是能夠付出、付出。這樣叫做「真空」。沒有執著於我們到底擁有多少，沒有「得」的心，就沒有「失」的遺憾。所以，沒有得失心，這叫做「真空」。
「妙有」呢？你就是去完成。世間有這麼多，不具足的人生，苦難偏多，所以他盡量去付出。這都是世間的方便法，但是，就是修行的道路。
再怎麼說，佛法雖然是「真空」，但是，還是要用話來說。要說這些話，要有世間的事相。沒有世間的事相，哪有出世間的道理呢？所以，事相就是方便。出世間，我們這念心，要如何讓這念心，能夠時時平平順順，無得、無失。所以，無得失的心，就是無生滅相。所以我們說這麼久了，現在才告訴你們——無得失心，就是無生滅相。
修行到達「等覺」，最高的境界，他就是已經滅了生滅，那是變易生死。變易生死，就是還有生滅。我們的人間，我們的內心，不斷就是在變易生死中。若能將變易熄滅下來，我們的心不就是很平順？凡夫的變易，就是我們的心起落不安，就是得失的心，擔心多。
這就是人間事，偏偏就是有那麼多，你不能不煩惱的，不能沒有擔心的，但是可以沒有煩惱。
擔心與煩惱是不一樣的。煩惱是從內心，不斷生生滅滅，起起落落，得失滿心，貪、瞋、癡，這叫做煩惱。擔心呢？雖然我們沒有煩惱，沒有貪、瞋、癡，卻是世間，什麼人能平安嗎？什麼人有什麼樣的大風小事？這都是會擔心。
所以說來，我們是方便。菩薩地，我們要盡菩薩地，才能夠更上一層樓到佛的境界，所以要盡菩薩地。
菩薩地盡，就是要「滿足方便，一念相應，覺心初起。得見心性，名究竟覺。」
又如菩薩地盡
滿足方便
一念相應
覺心初起
得見心性
名究竟覺
我們若能盡菩薩地，滿足方便法，人圓、事圓，這「一念相應」。就是人與事能夠圓滿，這樣相應會合起來，就是理，道理圓。道理圓，「一念相應，覺心初起」，這樣一念覺就開始會合，覺悟就開始會合。
就如佛陀這樣修行，五年的參訪，六年的苦行，也不能跳過那五年。五年看盡了人間相，看盡了九十六種外道教的，修行法，後來才用心默思，靜思。到了最後那一剎那，他的心與外面的星，這樣接觸起來，這「一念相應，覺心初起」，突然間整個覺悟起來。「得見心性」，那個時候，就能迴光返照，看到我們的如來一乘實相，我們的如來本性就現出來。所以，這叫做「究竟覺」，到此時，才叫做「究竟覺」。所以你要「究竟覺」之前，就是要經過行菩薩道。
各位菩薩，學佛總是要步步踏實，雙腳踏穩，往前實行。不要想放棄現在的，真實的人、事、物，要追求兩千多年前佛說的話。我們要知道，「經」是經千古而不變，我們必定要在這個時代，看這個時代道場的菩薩。所以人人要多用心。
Explanations by Master Cheng-Yan
Subject: Perfecting Ultimate Enlightenment (仰學圓滿究竟之覺)
Date: March. 05. 2014
“With palms together, they sincerely desired to learn about the path to [enlightenment]. With a heart that sought the Path, the Dharma entered their actions. They helped others attain the Path by practicing what they preached. From this, it could be seen that they had been practicing for a long time.”
What we must understand is that when they very respectfully put their palms together, they had only one hope, for the Buddha to begin opening up the True Dharma that He had been guarding in His mind. This was what they hoped for and what Sariputra had requested. So at the assembly, people could be seen earnestly seeking the Dharma. Thus, “with palms together, they sincerely” waited respectfully [for teachings]. Putting their palms together showed their respect and sincerity. They sincerely pleaded with the Buddha to speak the ultimate reality of the One Vehicle Dharma. This was the mindset they used to seek the Path. They hoped to take the Dharma to heart and to physically walk the Path. This is what it means when “the Dharma enters their actions.” In the process of doing good deeds, we will give rise to joy.
We will continuously push ourselves to do good deeds because when we do so, we will feel at peace. When we feel very peaceful, naturally principles can enter our minds. Indeed, in terms of being at peace, we all constantly discuss whether or not we have achieved a state of complete peace. And when our minds are at peace, do we internalize principles? If we want to be at peace, we must carefully listen to the teachings and take the Dharma into our minds. Then our words and actions will be in line with the Dharma. When we act in line with the Dharma, we will do good deeds and eliminate evils.
If we live in line with the Buddha’s teachings, we live “in line with the Dharma.” If we our minds can take in the Dharma, naturally what we do will be “in line with the Path of the Dharma.” Over 2000 years ago, the Buddha gave teachings. Now, over 2000 years later, we must take in the Dharma and walk the Path. “They helped others attain the Path by practicing what they preached.” We must really walk properly on our own path. We constantly say we must recruit Living Bodhisattvas. If we do not first become Bodhisattvas, how can we recruit others?
Take a school for example. If a school wants to recruit students, there must be teachers to provide the education. One way teachers teach is by being a role model for students. What the teachers teach is what the students learn. Is the teachers’ behavior in harmony with what they are teaching? If what teachers say and do are in harmony, what the students practice and learn is consistent.
When we teach, the words we say and the actions of our bodies must be in harmony.
Then those who want to learn can put their hearts into learning.So, teaching and learning must be in harmony.“They helped others attain the Path.”This road was used to teach and guide us.If we walk this path together, I will get there and so will you.This is a road.“The Path is meant to be walked.”
The sutras are a Path; the Path is a road.Those of us who expound sutras are guiding others on the road.When others arrive at their goal, so have we.So, the sutras are the Path, and the Path is a road.
This path can help everyone complete their spiritual cultivation.Similarly, if we want to lead people to enter this Path, then we must walk this road as well.This is how we “recruit Living Bodhisattvas.”I few want to invite others to walk with us, we must “practice what we preach”.What we say and do must be the same.
[I often discuss] ”how to engage in spiritual practice” .Each person around you has his own way of engaging in spiritual practice.By seeing the way they practice, we can understand their method of spiritual cultivation.As I have said before, Sakyamuni Buddha, in the past, drew near countless Buddhas.
Actually, when we go among people, they become part of our spiritual practice.
Thus, we have also drawn near many spiritual practitioners.We come in contact with them and listen to their experiences and aspirations, how they used to live misguided lives and how they have now repented and put the teachings into practice.Others started out with kind hearts; from the beginning, they formed great aspirations and vows.This is what we all need to learn.How did the Buddha begin talking about the One Vehicle Dharma?
Sariputra said, “For the sake of the ultimate Dharma and for the sake of this Path, the Dharma-children of the Buddha, with palms together, look up expectantly.”
“Now we all have doubts in our minds because we thought that what You taught us before was already enough.”“We did not realize that You had wanted us to rise to the next level and enter the True Path of the One Vehicle.Now we are inspired [to look at] the past as well as the future.”“In the past, did we engage in the correct practices?In the future, can we walk this road?”This was everyone’s state of mind.
“Venerable Buddha, please quickly share the teachings You have praised and been guarding in You mind.Please teach them now openly and in great detail.”This is what Sarpitutra requested.
So he said, “For the sake of the ultimate Dharma, as he wanted to understand the ultimate Dharma.For the sake of this Path,”This was the Path he wanted to walk in the future.“The Dharma-children of the Buddha, with palms together, look up expectantly.”
They waited for the Buddha to speak the Dharma.They were all very respectful in accepting the Buddha’s teachings, so they could develop their wisdom-life.That is the meaning of this passage.
Now let us talk about what “for the sake of the ultimate Dharma” means.What is this “ultimate” Dharma?It is “a Bodhisattva’s great practice to perfect the ultimate enlightenment.”Bodhisattvas have great practices.The One Vehicle that the Buddha wanted to teach is the Bodhisattva-path that we want to walk.
The Bodhisattva-path consists of great practices, so “the great Bodhi-paath is straight”.
We must always remember this saying.The great Bodhi-path comes after we awaken and is a really smooth and broad road.On this road, we must put the teachings into practice. So, we must engage in great practices. Bodhisattvas are awakened sentient beings who walk the great Bodhi-path. They must perfect the ultimate and attain awakening. We sentient beings can call each other Bodhisattvas. Those we currently call Bodhisattvas are newly-inspired Bodhisattvas, as we have now aspired to walk this road.
We are just starting and have not yet perfected the ultimate. To perfect the ultimate, we must attain Buddhahood. The Buddha enlightened Himself and others, and He fully understands the principles of all things in the universe, missing nothing. He is complete and perfect. This is a state of perfect enlightenment. This is the ultimate Dharma.
For the sake of the ultimate Dharma:
Bodhisattvas engage in great practices to perfect the ultimate enlightenment, which is supreme, perfect and universal. This is the highest state of enlightenment in the universe.
To do this, we must walk the Bodhisattva-path. Not only that, we must also perfect the ultimate. If we can attain this awakening, it is supreme, perfect, universal enlightenment, the highest state of enlightenment in the universe. This state is unsurpassed, so it is the supreme, perfect and universal enlightenment. This enlightenment is the boundless ultimate fruit, it is the ultimate Dharma. Let us talk about Bodhisattvas again. If we reach the state of Bodhisattvas, we go through the Bodhisattva-grounds. In the past I have mentioned the Ten Grounds, which end with the ground of Dharma-cloud. Is that he [final state]? Not yet. Yet, to go through the Ten Grounds, we must be replete with skillful means. When we practice the Bodhisattva-path, we start with the ground of joy, then go all the way to the tenth ground. This is all accomplished through skillful means. This is a form of perfection. When we are replete with skillful means, we have understood them all.
For example, we know that all is empty by nature. Since everything is truly empty, how can we be attached to anything in this world? Clearly, there are still many things in this world that we worry about and want to accomplish. Day in, day out, there is morning and night. We still have to face them; this is the reality of things. So, how can we just say there is “true emptiness”?
Therefore, the Buddha told us that we must know t here is “wondrous existence”. As we lives in this world and do worldly things, how do we be a good person in the world and do things perfectly? How do we fully accomplish things in this world? When we fully accomplish things, we perfect them.
In this world, we must fully develop our character so that we are not flawed. This teaches us that we must practice. We can eliminate our flaws by not taking issues with others, and when it comes to worldly matters, by doing our best to help them. When do not need to own many things. We do not need to have a certain amount of property to our names or many fine things in an opulent home. Those are all extraneous. We only need enough to get by.
As for clothes? Simple, patched and mended clothing is fine. As long as the external layer is not patched up, that is good enough. Then we can give everything as much as we can. This state is know as “true emptiness”, a lack of attachment to how much we own. Without the mindset of seeking “gains”, we would not feel the regret of “loss”. So, not being attached to gains and losses is a state of “true emptiness”. What about “wondrous existence”? that is the state of helping fulfill the lives of people who are lacking, who experience much suffering. Giving as much as we can is a form of worldly skillful means, but it is also the path of spiritual cultivation.
Regardless, though the Buddha-Dharma teaches “true emptiness, words are still needed to express [the teachings].To be able to speak [about this] he need worldly phenomena [as examples]. Without worldly phenomena, He could not teach world-transcending principles? So, worldly phenomena are skillful means. To transcend this world, we must train our minds to be at peace and free of a sense of gains and losses. A mind free of gains and losses is in a state of non-arising and non-ceasing.
After talking for so long, I am now finally telling you that a mind free gains and losses is in a state of non-arising and non-ceasing. When our practice takes us to the highest states, we will have eliminated transformational samsara, the arising and ceasing [of thoughts].
In this world, our minds on continuously go transformational samsara. If we can eliminate these constant changes, then our hearts will be at peace. We ordinary people experience changes because our minds are restless and uneasy, because we feel gains and losses and have many afflictions. This is the way things are in the world. there are just so many things that lead us to give rise to afflictions. We cannot avoid worrying. However, we can be free of afflictions.
Worries and afflictions are not the same. Afflictions come from our minds, from thoughts that continuously arise and cease, rise and fall.When gains and losses fill the mind, along with greed, anger and ignorance, we have afflictions. What about worries? Even without afflictions, without greed, anger and ignorance, who in this world is at peace? There are always big and small things that cause us worry. So, with skillful means, we go through the Bodhisattva-grounds in order to go to the next level, the state of Buddhahood.
So, we must go through all the grounds. When we reach the final Bodhisattva-ground, “Skillful means have been fulfilled. The mind resonates with everything and the awakened mind first arises, the nature of the mind can be seen.”This is ultimate awakening.
If we reach the final Bodhisattva-ground, we have perfected skillful means. “The mind resonates with everything” when we can deal with people and matters perfectly. This resonance means that our principles are perfect. With perfect principles, “the mind resonates with everything and the awakened mind first arises.”This way, that awakened thought comes together; enlightenment beings to come together. The Buddha engaged in spiritual practice in five year of travels and six of ascetic practices. He could not have skipped those five years, in which He saw all kinds of worldly matters and 96 other means of spiritual cultivation.
Finally, he engaged in still contemplation and meditated until that last second, when His mind connected with the stars outside. “The mind resonates with everything and the awakened mind first arises.” When He suddenly became enlightened, the nature of the mind can be seen.
At that moment, He was able to illuminate Himself and could see the One Vehicle’s ultimate reality; our Tathagata-nature appeared. This was “ultimate awakening”. In this moment, He finally reached that state. Before we can reach “ultimate awakening, we must walk the Bodhisattva-path.”
Follow Bodhisattvas, as we learn the Buddha’s Way, our every step must be firm as we steadily move forward. We cannot neglect the actual people, matters and objects of the present to seek the Buddha’s words of over 2000 years ago.
We must recognize that the sutras do not change through the ages, and so, in this era, we must look to contemporary Bodhisattvas who are engaging in spiritual practice. So, we must be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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