20140306《靜思妙蓮華》行道進德
⊙小乘行者聞大乘法，驚疑難解心生矛盾，自悔未從大乘法入，願祈速得聞一乘道。
⊙「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》
⊙為是所行道：志心道法，依教行道，如是等人，速得入道，行道進德。如說修行，當知是為久修道行。
⊙佛口所生子：佛心本懷，久來護念，一乘真實究竟微妙法。佛心懷妙法，法從佛口出，聲從耳根入。從佛口聞說，法音入心，求法聞道者，萌生長慧命。
【證嚴上人開示】
「小乘行者聞大乘法，驚疑難解心生矛盾，自悔未從大乘法入，願祈速得聞一乘道。」
小乘行者聞大乘法
驚疑難解心生矛盾
自悔未從大乘法入
願祈速得聞一乘道
就是要告訴大家，在佛陀將開始講《法華經》，之前，現瑞放光，在入無量義處三昧，那個境界實在是太殊勝了！人人心中所抱持的，就是那一分很嚮往，也就是有一番的懷疑。到底佛陀過去，都還不曾有過這樣的形象，那個場面真的是震攝人心，尤其是佛陀出定之後，不斷不斷讚歎大乘一實之法。
這些小乘人，過去適應他們的根機，聞佛所教法，他們也有一些成就。知道我應該如何修行，脫離人間、六道，種種無常的苦難。大家只是執著在此，叫做「執小偏空」。現在聽到佛陀的大乘法，這時候，大家的心驚疑難解。驚，到底過去我所修的行，難道是不對的嗎？疑，疑佛陀的教法，我是否能夠接受呢？這種「心生矛盾」。
我們修行，我們就要第一個條件，要去除疑念，我們不要疑念。我們在佛陀的大法，康莊大道上，我們應該要相信，有信不疑。所以，我們在正法中，我們應該要用正思、正念、正行，這樣來老實修行。我們的心，遇到這種正法、大法，雖然過去是獨善其身，佛陀現在是要我們兼利他人，就是行菩薩道，所以，不必怕。
就如比丘也曾問過佛說：「我現在修行，修得我的內心，已經明亮、發光了。我自修自得，我若去教別人，我的功德，我的行為，心靈的光明，清淨的心，會不會被人分去了呢？會不會被分出去呢？」
佛陀就用一支蠟燭來比喻：「你的心燈點燃了，又有人來引出去，這樣難道對這支蠟燭(燭光)，有比較減弱嗎？」
「沒有，佛陀，這支蠟燭原本的火，還是同樣這樣的火。別人再來引出去，我這支燭火同樣這麼亮。」
「是啊！千百人來向你引火，這支(燭)火的光是一樣的，卻增加千百人的(燭)火，燭火(燭)火，都點亮了，是不是境界更加明亮呢？」
「是啊！」這也就是，佛陀用種種方法來比喻。
雖然現在要大家放棄小乘，要行於大乘，所以大家會怕，大家無法理解，所以「心生矛盾」。有的人就會「自悔未從大乘法入」。有的人會覺得，我過去修的，是不是白費時間呢？我怎麼沒有那個時候，直接接受大乘法？
就如一個飢餓的人，前面吃了一些飯，已經吃過了，還是覺得有一點不是很飽。但是，再多吃一碗，吃過這一碗，很飽了。他感覺：我吃這碗飯讓我吃飽了，前面我吃的那些是不是多的呢？很後悔，早知道我就直接，吃這一碗飯就好了。是這樣嗎？你若沒有前面那些飯來充饑，哪有這碗飯會飽呢？所以，有的人會「自悔未從大乘法入」。
其實前面就說過了，權有妙權。過去佛陀所施用的是，微妙方便法，這也就是佛陀權巧教育的方法。我們現在所要接受的是，微妙甚深無上的正法，這也是妙法，是叫做妙實之法。所以，我們現在既不必驚疑，也不必自悔。
現在用心，大家在那個時候法華會上，大家已經來到此，開始瞭解，只是一心虔誠祈願，祈求佛陀趕快將這實法，一乘實法，趕快說出來，讓大家能理解。所以「願祈速得聞一乘道」，這是在那時，大家的心態。
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》
前面我們說過了，「為是究竟法，為是所行道」。大家就是希望佛陀，要趕快說出這四十多年來，心靈所保護著的，那一念大乘微妙之法。
舍利弗代替大家來請法，希望佛陀趕快，這就是究竟法，請佛陀趕快說出，這究竟之法。
究竟法，我們昨天說過了，那就是大行圓滿究竟之覺悟。這種覺悟，就是覺悟宇宙萬物之理，真諦，是無上正等正覺。是一種自覺、覺人，最究竟的法。所以我們要知道究竟法。
為是所行道
志心道法
依教行道
如是等人
速得入道
行道進德
如說修行
當知是為久修道行
再來，「為是所行道」。什麼叫做所行道？那就是志心道法。志，就是深心志願，從我們內心的最深處，我們發出了內心的願，叫做志。「志玄虛漠」，應該大家都記得，《無量義經》，說出了菩薩心靈境界，那就是「志玄虛漠」。所以這裡的「志心道法」，和「志玄虛漠」的心，是相同的。他的心，很深心發願，這個願是很弘大的願，這樣的心。
所以，現在大家都願意，「依教行道」。若能夠人人依教行道，「如是等人，速得入道」。這樣的人，願意依教奉行，佛陀所教法，能夠安心接受，這樣的人自然速得入道，很快。
路，我們總是要一直走，不怕慢，要走得穩。我們要步步踏實，不要說：我要直衝。直衝，「毫釐之差，千里之失」。所以，我們不要只想要趕快得，我們最重要的就是要依教行道，依照教法的這條路走。這樣的人自然，步，腳步走得穩，正直往我們所要追求的目標走，這樣就能讓我們很安全，不容易走入邪道。
所以「行道進德」，我們若能老實修行，走這條道路，穩穩當當的道路，就是菩提大道直。若能如此，行道，用這種心，一步一步向前走，自然，德，我們的德，德行，德隨著行精進，所以行道進德。我們若能照這樣的教法走，自然前進，我們的德就能慢慢增長。
「如說修行」，不要偏差。明明這樣說，你用增上慢的心就容易產生疑，所以會偏。我們應該「如說修行」，當知是為，這樣就是「久修道行」。知道我們應該要知道的，這「如說修行」，我們一定要用很久的路來走，穩穩當當地走。
就如我們人間，生出來是嬰兒，嬰兒也同樣要照著歲月輪替，歲月，日月輪轉，按照時間成長，長大。這是自然，大自然的循環。人生，無論你如何修行，不能離開，大自然法則的循環。所以我們應該要好好依教奉行，雖然時間長久，我們必要用耐心。
所以「佛口所生子」，現在我們要用心。因為我們上面就說，「為是所行道，佛口所生子」。這是舍利弗讚歎佛陀，請佛陀將究竟法，現在說出來，讓我們能依照這條道路前進、修行。因為「佛口所生子」，我們都是佛的法子，我們的身體是父母所生，我們能利用這個身體，有幸遇到佛，佛陀用口，將您內心智慧之法傳承，來增長我們的智慧。所以佛所說法，能成長我們的慧命，所以叫做「佛口所生子」。
佛口所生子：
佛心本懷
久來護念
一乘真實
究竟微妙法
佛心懷妙法
法從佛口出
聲從耳根入
從佛口聞說
法音入心
求法聞道者
萌生長慧命
我們看這段文就是這樣說，「佛心本懷，久來護念」。佛陀從他開悟那一剎那，那個心與宇宙接會在一起，那個時候他的心靈廣闊無涯，那個心念志玄虛漠。那時候，他的感覺，這個心念要趕快和大家分享。不過，眾生久來，無始以來六道輪迴，這種無明習氣，這樣就能夠接受？不容易！
悉達多太子修行，就要五年參訪、六年苦修，才能夠在剎那之間，心與天，天星會合，這樣瞬間覺悟。這不是放棄過去十一年間，苦修、參訪，放棄那些他就能夠剎那覺悟，不是這樣。所以，除了這輩子發心修行，其實過去生中，佛陀不斷不斷地說，百千萬億諸佛，他這樣親近過，這是累積多麼久的時間啊！現在已經現相在人間成道。那時候剎那覺悟之心，那念心叫做「佛心本懷」。
本來就要將這個心法跟大家說，但是大家應該是無法接受，所以，用種種方法來度眾生，不過，那念心還是「久來護念」。多久？應該是過去生中，一直一直累積，一直到現在，四十多年間，四十二年後，這個心念完全要向大眾來宣說。所以叫做「佛心本懷，久來護念」。「一乘真實究竟微妙法」，這是佛陀他的本懷護念，是一乘真實究竟微妙的法。
所以「佛心懷妙法，法從佛口出，聲是從耳根入」。佛陀的聲音說出來，人人的耳根接受聲音。所以，「從佛口開說，法音入心」。佛口開始說話，我們就是聞說，從佛口聞；佛口說話，我們聽這個法的音聲，入我們的心。所以「求法聞道者，萌生長慧命」。常常說，茁壯發芽，就慢慢一直長大了，這就是我們的慧命。
這一期的生命，只不過幾十年，慧命是生生世世。我們知道因緣果報觀，日常生活，開口動舌等等，無不都是要合於道、於法，若這樣是培養我們的慧命。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Walk the Path to Virtue (行道進德)
Date: March. 06. 2014
“As Small Vehicle practitioners listen to Great Vehicle teachings, they are shocked, have doubts and cannot understand it. Thus, conflicts arise in their minds. They regret not entering through the Great Vehicle teachings and hope to immediately learn the One Vehicle path.”
This is telling everyone that when the Buddha began giving the Lotus teachings, before He gave them, He manifested auspicious appearances, radiated light and entered the Samadhi of Infinite Meanings. That state is truly exceptional. In everyone’s hearts, there was yearning, but also doubts. This was because, in the past, the Buddha never manifested these appearances. This scene truly shocked everyone.
In particular when He emerged from Samadhi, He kept praising the one reality of the Great Vehicle Teachings. But these Small Vehicle practitioners were used to how, in the past, the Buddha taught according to their capabilities. And after listening to His teachings, they had made some achievements. They knew how to engage in practice to transcend the suffering caused by impermanence in this world and the Six Realms. They were attached to this [practice,] “attached to the Small [Vehicle] and biased toward emptiness.”
So, when they heard the Great Vehicle teachings, they were shocked, had doubts and could not understand it. Shocked, because they wondered if their past spiritual practitioners were incorrect. Doubtful, because they questioned whether they could accept the Buddha’s teachings. So, “conflicts arose in their minds.” When we engage in spiritual practice, the first requirement is to eliminate our doubts. We cannot have doubts. When we are on the broad path laid out by the Buddha’s great teachings, we must have faith. With faith, we have no doubts. So, in the process of learning the Right Dharma, we should exercise Right Thinking, Right Mindfulness and Right Conduct to honestly engage in spiritual practice. When our minds come in contact with the Right Dharma and great teachings, even if we used to only focus on our own awakening, the Buddha now wants us to also benefit others. This is walking the Bodhisattva-path.
So, we do not need to be afraid. For instance, a bhiksu once asked the Buddha, “I have engaged in spiritual practice, so my mind is bright and illuminating. I attained this state because of my practice. If I go and teach others, would my merits, my behavior and the radiance of my pure mind be parceled out to other people?” So, the Buddha used a candle as an analogy. “Once the candle in your heart is lit, if someone lights their candle with yours, would that diminish your candlelight?” “No, venerable Buddha, the flame of this candle would remain the same. Even if others use it to light their own, my candle will shine just as brightly as before.” “Yes, even if thousands of candles are lit from yours, the flame of your candle will remain the same while the brightness of the space grows from the radiance of all those candles.So, then wouldn’t the world be even brighter?”
Yes, this was one of many analogies that the Buddha used.Although He now wanted people to set aside the Small Vehicle and practice the Great Vehicle, He knew people might be afraid because they could not understand it.Thus, “conflicts arise in their minds”.
Some people may “regret not entering through the Great Vehicle teachings”.They may feel that what they practiced in the past was a waste of time and wonder why they could not directly accept the Great Vehicle teachings in the beginning.
Take a starving person for example.They eat a bowl of rice, but after that, they still feel hungry.So, they eat another bowl, and now they feel full.They may wonder, “If the bowl I just ate made me full, was the first bowl I ate unnecessary?” So, they feel great regret.
“Had I known this, I would have only eaten this latter bowl.”Do things really work this way?If you did not eat the first bowl, how could the second bowl make you full?They are like people who “regret not entering through the Great Vehicle teachings.”
Indeed, I have previously said that Provisional teachings are also wondrous.What the Buddha taught in the past were subtle and wondrous skillful means.This was how He gave [suitable teachings].What we need to accept now is subtle, wondrous, extremely profound, unsurpassed Right Dharma.This is the wondrous Dharma, also called wondrous True Dharma.So, we do not need to be shocked or have doubts, nor do we need to feel regret.Let us be mindful.
The people at the Lotus Dharma-assembly finally reached this point of understanding.
So, they wholeheartedly and reverently prayed that the Buddha would quickly teach the True Dharma of the One Vehicle, so they could understand it.So, they “hoped to immediately listen to the One Vehicle path”.This was their mentality at the time.
For the sake of the ultimate Dharma and for the sake of this Path, the Dharma –children of the Buddha, with palms together, looked up expectantly.
Earlier we talked about, “For the sake of the ultimate Dharma and for the sake of this Path.”They all hope that the Buddha would promptly teach the subtle, wondrous Great Vehicle teaching that He had guarded in His mind for over 40 years.
Saruputra sought the Dharma on their behalf in the hopes the Buddha would quickly teach the ultimate Dharma.The ultimate Dharma, as we discussed yesterday, is the ultimate awakening we prefect by engaging in great practices.This kind of awakening is the realization of the principles of all things in the universe.
Absolute Truth comes from supreme, perfect and universal enlightenment.Awakening ourselves and others is the ultimate Dharma.So, we must learn the ultimate Dharma.
For the sake of this Path, they vow to follow its teachings.People like this readily enter the Path and grow in virtue as they walk it.They practice what they teach.From this, it can be seen that they have been practicing for a long time.
Next, we discuss “for the sake of this Path”.What does it mean to follow the Path?
We vow to follow the teachings of the Path.We make vows from the bottom of our hearts.Expressing these wishes is called making vows .
“Vows as vast as the universe”. Do you still remember the spiritual state of the Bodhisattvas mentioned in the Sutra of Infinite Meanings? They made “vows as vast as the universe”. So, a mind that “vows to follow the teachings of the Path” and one that makes “vows as vast as the universe” are the same. When we vow from the bottom of our hearts, these vows are very great vows. This is [a great] mindset. So, we are now all willing to “follow the teachings of the Path”. If people can follow the teachings of the Path, “people like this readily enter the Path”. If we are willing to practice the Buddha’s teachings, we can accept them with great ease. Then we can quickly, readily enter the Path. We must always stay on this road as we move forward. We must not worry about going too slowly; we must walk steadily.
Our every step must be firm; we cannot rush forward because a slight misstep may take us far off course. So, we should not just seek to attain things quick. The most important thing is to follow the teachings of the Path. Then our steps will naturally be steady as we grow in virtue and head toward our goal. In this way, we can tread safely and will not easily deviate onto an evil path. So, we “grow in virtue as we walk the Path”. If we steadfastly engage in spiritual practice, we will walk a firm and stable path, the great and straight Bodhi-path. If we can walk the Path with this mindset, one step forward at a time, we will then grow in virtue as we progress in our practice. So, we “grow in virtue as we walk the Path”. If we can walk according to His teachings, naturally we will advance and gradually grow in virtue.
We “practice what we preach”. We cannot deviate from it. As it was clearly stated, if we have overbearing arrogance, we will easily give rise to doubts and go astray. So, we must “practice what we preach”. From this, we can recognize that “they have been practicing for a long time”. This is something we should know. When we “practice what we preach”, we must treat it as a long journey and walk that road steadily.
Similarly, in life, we are born as infants and then [grow] with the passage of time. As the days and years pass, we gradually grow older. This is all part of the natural cycle. In life, no matter how we practice, we still cannot escape the natural course of life. So, we must practice according to the teachings. Although it will take a long time, we must have patience.
So, [we are] “the Dharma-children of the Buddha”. We must be mindful because earlier we discussed what, “for the sake of this Path, the Dharma-children of the Buddha [did]”. This is Sariputra praising the Buddha and asking Him to reveal the ultimate Dharma, so we can follow this road to move forward and engage in spiritual practice because we are “Dharma-children of the Buddha”.
We are all the Buddha’s Dharma-children. Our bodies were given to us by our parents, so we can use them, and fortunately encounter the Buddha. The Boddha verbally passed on the wisdom of the teachings in His heart to help our wisdom develop. So, the Buddha’s teachings can nourish our wisdom-life. Thus, we are “the Dharma-children of the Buddha”.
The Dharma-children of the Buddha. The Buddha’s original [teachings], which He had long guarded, were the true teachings of the One Vehicle, the ultimate, subtle and wondrous Dharma. The Buddha’s mind held this wondrous Dharma, the Dharma came out of His mouth, and the sounds entered their ears. From the Buddha’s mouth, they heard the sound of Dharma, which entered their hearts. Those who seek the Dharma and the Path will give rise to and develop wisdm-life.
This section of the sutra describes “the Buddha’s original [teachings] “which He had long guarded”. Since the moment of His enlightenment, His mind has been connected with the universe.
At that time, His spiritual state became vast and boundless. He made vows as vast as the universe. At the time, He felt that He needed to quickly share mindset with everyone. However, sentient beings have, for a long time, since Beginningless Time, cycled through the Six Realms and [accumulated] ignorance and habitual tendencies.
So, they could not easily accept [this teaching.] even Prince Siddhartha had to spend five years traveling and so that in that instant, His mind could converge with the starts to awaken. This moment of awakening was not independent of those many years of ascetic practice and travels. He did not instantly attain that enlightenment. That was not the case. So, aside from His aspirations and practice in that lifetime, indeed in His past lives as the Buddha said many times, He had drawn near billions of Buddhas. This took a very long period of time.
Now he had appeared in the world and reached enlightenment. His mindset at that instant of enlightenment [was what He originally wanted to teach.] He originally intended to give these teachings but felt that sentient beings could not accept them. So, He used ways to transform people, yet [His original teachings] were the thoughts “He had long guarded.” How long? Lifetime after lifetime, they had continually accumulated until now, 42 years after [He attained enlightenment,] when He was finally ready to fully share them with everyone. So, it was said, “the Buddha’s original [teachings,] which He had long guarded, [were] the true teachings of the One Vehicle.” The Buddha’s original [teachings] were the true teachings of the One Vehicle, the ultiminate, subtle and wondrous Dharma.
So, “the Buddha’s mind held wondrous Dharma. The Dharma came out of His mouth, and the sound entered their ears.” When the Buddha spoke, people’s ears received the sound. So, “from the Buddha’s mouth, they heard the sound of Dharma, which entered their hearts.” When the Buddha spoke, people listened. From His mouth, from His words, they took the sound of the Dharma into their minds.
So, “those who seek the Dharma and the Path will give rise to and develop wisdom-life.” I often say when seeds are healthy and germinate, the sprout will gradually grow. This is how our wisdom-life works. One period of life lasts only a few decades, but wisdom-life spans many lifetimes. If we know the law of karma, then in our daily living, everything we say will be in line with the teachings of the Path. When we do this, we are nurturing our wisdom-life. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙小乘行者聞大乘法，驚疑難解心生矛盾，自悔未從大乘法入，願祈速得聞一乘道。
⊙「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》
⊙為是所行道：志心道法，依教行道，如是等人，速得入道，行道進德。如說修行，當知是為久修道行。
⊙佛口所生子：佛心本懷，久來護念，一乘真實究竟微妙法。佛心懷妙法，法從佛口出，聲從耳根入。從佛口聞說，法音入心，求法聞道者，萌生長慧命。
【證嚴上人開示】
「小乘行者聞大乘法，驚疑難解心生矛盾，自悔未從大乘法入，願祈速得聞一乘道。」
小乘行者聞大乘法
驚疑難解心生矛盾
自悔未從大乘法入
願祈速得聞一乘道
就是要告訴大家，在佛陀將開始講《法華經》，之前，現瑞放光，在入無量義處三昧，那個境界實在是太殊勝了！人人心中所抱持的，就是那一分很嚮往，也就是有一番的懷疑。到底佛陀過去，都還不曾有過這樣的形象，那個場面真的是震攝人心，尤其是佛陀出定之後，不斷不斷讚歎大乘一實之法。
這些小乘人，過去適應他們的根機，聞佛所教法，他們也有一些成就。知道我應該如何修行，脫離人間、六道，種種無常的苦難。大家只是執著在此，叫做「執小偏空」。現在聽到佛陀的大乘法，這時候，大家的心驚疑難解。驚，到底過去我所修的行，難道是不對的嗎？疑，疑佛陀的教法，我是否能夠接受呢？這種「心生矛盾」。
我們修行，我們就要第一個條件，要去除疑念，我們不要疑念。我們在佛陀的大法，康莊大道上，我們應該要相信，有信不疑。所以，我們在正法中，我們應該要用正思、正念、正行，這樣來老實修行。我們的心，遇到這種正法、大法，雖然過去是獨善其身，佛陀現在是要我們兼利他人，就是行菩薩道，所以，不必怕。
就如比丘也曾問過佛說：「我現在修行，修得我的內心，已經明亮、發光了。我自修自得，我若去教別人，我的功德，我的行為，心靈的光明，清淨的心，會不會被人分去了呢？會不會被分出去呢？」
佛陀就用一支蠟燭來比喻：「你的心燈點燃了，又有人來引出去，這樣難道對這支蠟燭(燭光)，有比較減弱嗎？」
「沒有，佛陀，這支蠟燭原本的火，還是同樣這樣的火。別人再來引出去，我這支燭火同樣這麼亮。」
「是啊！千百人來向你引火，這支(燭)火的光是一樣的，卻增加千百人的(燭)火，燭火(燭)火，都點亮了，是不是境界更加明亮呢？」
「是啊！」這也就是，佛陀用種種方法來比喻。
雖然現在要大家放棄小乘，要行於大乘，所以大家會怕，大家無法理解，所以「心生矛盾」。有的人就會「自悔未從大乘法入」。有的人會覺得，我過去修的，是不是白費時間呢？我怎麼沒有那個時候，直接接受大乘法？
就如一個飢餓的人，前面吃了一些飯，已經吃過了，還是覺得有一點不是很飽。但是，再多吃一碗，吃過這一碗，很飽了。他感覺：我吃這碗飯讓我吃飽了，前面我吃的那些是不是多的呢？很後悔，早知道我就直接，吃這一碗飯就好了。是這樣嗎？你若沒有前面那些飯來充饑，哪有這碗飯會飽呢？所以，有的人會「自悔未從大乘法入」。
其實前面就說過了，權有妙權。過去佛陀所施用的是，微妙方便法，這也就是佛陀權巧教育的方法。我們現在所要接受的是，微妙甚深無上的正法，這也是妙法，是叫做妙實之法。所以，我們現在既不必驚疑，也不必自悔。
現在用心，大家在那個時候法華會上，大家已經來到此，開始瞭解，只是一心虔誠祈願，祈求佛陀趕快將這實法，一乘實法，趕快說出來，讓大家能理解。所以「願祈速得聞一乘道」，這是在那時，大家的心態。
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》
前面我們說過了，「為是究竟法，為是所行道」。大家就是希望佛陀，要趕快說出這四十多年來，心靈所保護著的，那一念大乘微妙之法。
舍利弗代替大家來請法，希望佛陀趕快，這就是究竟法，請佛陀趕快說出，這究竟之法。
究竟法，我們昨天說過了，那就是大行圓滿究竟之覺悟。這種覺悟，就是覺悟宇宙萬物之理，真諦，是無上正等正覺。是一種自覺、覺人，最究竟的法。所以我們要知道究竟法。
為是所行道
志心道法
依教行道
如是等人
速得入道
行道進德
如說修行
當知是為久修道行
再來，「為是所行道」。什麼叫做所行道？那就是志心道法。志，就是深心志願，從我們內心的最深處，我們發出了內心的願，叫做志。「志玄虛漠」，應該大家都記得，《無量義經》，說出了菩薩心靈境界，那就是「志玄虛漠」。所以這裡的「志心道法」，和「志玄虛漠」的心，是相同的。他的心，很深心發願，這個願是很弘大的願，這樣的心。
所以，現在大家都願意，「依教行道」。若能夠人人依教行道，「如是等人，速得入道」。這樣的人，願意依教奉行，佛陀所教法，能夠安心接受，這樣的人自然速得入道，很快。
路，我們總是要一直走，不怕慢，要走得穩。我們要步步踏實，不要說：我要直衝。直衝，「毫釐之差，千里之失」。所以，我們不要只想要趕快得，我們最重要的就是要依教行道，依照教法的這條路走。這樣的人自然，步，腳步走得穩，正直往我們所要追求的目標走，這樣就能讓我們很安全，不容易走入邪道。
所以「行道進德」，我們若能老實修行，走這條道路，穩穩當當的道路，就是菩提大道直。若能如此，行道，用這種心，一步一步向前走，自然，德，我們的德，德行，德隨著行精進，所以行道進德。我們若能照這樣的教法走，自然前進，我們的德就能慢慢增長。
「如說修行」，不要偏差。明明這樣說，你用增上慢的心就容易產生疑，所以會偏。我們應該「如說修行」，當知是為，這樣就是「久修道行」。知道我們應該要知道的，這「如說修行」，我們一定要用很久的路來走，穩穩當當地走。
就如我們人間，生出來是嬰兒，嬰兒也同樣要照著歲月輪替，歲月，日月輪轉，按照時間成長，長大。這是自然，大自然的循環。人生，無論你如何修行，不能離開，大自然法則的循環。所以我們應該要好好依教奉行，雖然時間長久，我們必要用耐心。
所以「佛口所生子」，現在我們要用心。因為我們上面就說，「為是所行道，佛口所生子」。這是舍利弗讚歎佛陀，請佛陀將究竟法，現在說出來，讓我們能依照這條道路前進、修行。因為「佛口所生子」，我們都是佛的法子，我們的身體是父母所生，我們能利用這個身體，有幸遇到佛，佛陀用口，將您內心智慧之法傳承，來增長我們的智慧。所以佛所說法，能成長我們的慧命，所以叫做「佛口所生子」。
佛口所生子：
佛心本懷
久來護念
一乘真實
究竟微妙法
佛心懷妙法
法從佛口出
聲從耳根入
從佛口聞說
法音入心
求法聞道者
萌生長慧命
我們看這段文就是這樣說，「佛心本懷，久來護念」。佛陀從他開悟那一剎那，那個心與宇宙接會在一起，那個時候他的心靈廣闊無涯，那個心念志玄虛漠。那時候，他的感覺，這個心念要趕快和大家分享。不過，眾生久來，無始以來六道輪迴，這種無明習氣，這樣就能夠接受？不容易！
悉達多太子修行，就要五年參訪、六年苦修，才能夠在剎那之間，心與天，天星會合，這樣瞬間覺悟。這不是放棄過去十一年間，苦修、參訪，放棄那些他就能夠剎那覺悟，不是這樣。所以，除了這輩子發心修行，其實過去生中，佛陀不斷不斷地說，百千萬億諸佛，他這樣親近過，這是累積多麼久的時間啊！現在已經現相在人間成道。那時候剎那覺悟之心，那念心叫做「佛心本懷」。
本來就要將這個心法跟大家說，但是大家應該是無法接受，所以，用種種方法來度眾生，不過，那念心還是「久來護念」。多久？應該是過去生中，一直一直累積，一直到現在，四十多年間，四十二年後，這個心念完全要向大眾來宣說。所以叫做「佛心本懷，久來護念」。「一乘真實究竟微妙法」，這是佛陀他的本懷護念，是一乘真實究竟微妙的法。
所以「佛心懷妙法，法從佛口出，聲是從耳根入」。佛陀的聲音說出來，人人的耳根接受聲音。所以，「從佛口開說，法音入心」。佛口開始說話，我們就是聞說，從佛口聞；佛口說話，我們聽這個法的音聲，入我們的心。所以「求法聞道者，萌生長慧命」。常常說，茁壯發芽，就慢慢一直長大了，這就是我們的慧命。
這一期的生命，只不過幾十年，慧命是生生世世。我們知道因緣果報觀，日常生活，開口動舌等等，無不都是要合於道、於法，若這樣是培養我們的慧命。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Walk the Path to Virtue (行道進德)
Date: March. 06. 2014
“As Small Vehicle practitioners listen to Great Vehicle teachings, they are shocked, have doubts and cannot understand it. Thus, conflicts arise in their minds. They regret not entering through the Great Vehicle teachings and hope to immediately learn the One Vehicle path.”
This is telling everyone that when the Buddha began giving the Lotus teachings, before He gave them, He manifested auspicious appearances, radiated light and entered the Samadhi of Infinite Meanings. That state is truly exceptional. In everyone’s hearts, there was yearning, but also doubts. This was because, in the past, the Buddha never manifested these appearances. This scene truly shocked everyone.
In particular when He emerged from Samadhi, He kept praising the one reality of the Great Vehicle Teachings. But these Small Vehicle practitioners were used to how, in the past, the Buddha taught according to their capabilities. And after listening to His teachings, they had made some achievements. They knew how to engage in practice to transcend the suffering caused by impermanence in this world and the Six Realms. They were attached to this [practice,] “attached to the Small [Vehicle] and biased toward emptiness.”
So, when they heard the Great Vehicle teachings, they were shocked, had doubts and could not understand it. Shocked, because they wondered if their past spiritual practitioners were incorrect. Doubtful, because they questioned whether they could accept the Buddha’s teachings. So, “conflicts arose in their minds.” When we engage in spiritual practice, the first requirement is to eliminate our doubts. We cannot have doubts. When we are on the broad path laid out by the Buddha’s great teachings, we must have faith. With faith, we have no doubts. So, in the process of learning the Right Dharma, we should exercise Right Thinking, Right Mindfulness and Right Conduct to honestly engage in spiritual practice. When our minds come in contact with the Right Dharma and great teachings, even if we used to only focus on our own awakening, the Buddha now wants us to also benefit others. This is walking the Bodhisattva-path.
So, we do not need to be afraid. For instance, a bhiksu once asked the Buddha, “I have engaged in spiritual practice, so my mind is bright and illuminating. I attained this state because of my practice. If I go and teach others, would my merits, my behavior and the radiance of my pure mind be parceled out to other people?” So, the Buddha used a candle as an analogy. “Once the candle in your heart is lit, if someone lights their candle with yours, would that diminish your candlelight?” “No, venerable Buddha, the flame of this candle would remain the same. Even if others use it to light their own, my candle will shine just as brightly as before.” “Yes, even if thousands of candles are lit from yours, the flame of your candle will remain the same while the brightness of the space grows from the radiance of all those candles.So, then wouldn’t the world be even brighter?”
Yes, this was one of many analogies that the Buddha used.Although He now wanted people to set aside the Small Vehicle and practice the Great Vehicle, He knew people might be afraid because they could not understand it.Thus, “conflicts arise in their minds”.
Some people may “regret not entering through the Great Vehicle teachings”.They may feel that what they practiced in the past was a waste of time and wonder why they could not directly accept the Great Vehicle teachings in the beginning.
Take a starving person for example.They eat a bowl of rice, but after that, they still feel hungry.So, they eat another bowl, and now they feel full.They may wonder, “If the bowl I just ate made me full, was the first bowl I ate unnecessary?” So, they feel great regret.
“Had I known this, I would have only eaten this latter bowl.”Do things really work this way?If you did not eat the first bowl, how could the second bowl make you full?They are like people who “regret not entering through the Great Vehicle teachings.”
Indeed, I have previously said that Provisional teachings are also wondrous.What the Buddha taught in the past were subtle and wondrous skillful means.This was how He gave [suitable teachings].What we need to accept now is subtle, wondrous, extremely profound, unsurpassed Right Dharma.This is the wondrous Dharma, also called wondrous True Dharma.So, we do not need to be shocked or have doubts, nor do we need to feel regret.Let us be mindful.
The people at the Lotus Dharma-assembly finally reached this point of understanding.
So, they wholeheartedly and reverently prayed that the Buddha would quickly teach the True Dharma of the One Vehicle, so they could understand it.So, they “hoped to immediately listen to the One Vehicle path”.This was their mentality at the time.
For the sake of the ultimate Dharma and for the sake of this Path, the Dharma –children of the Buddha, with palms together, looked up expectantly.
Earlier we talked about, “For the sake of the ultimate Dharma and for the sake of this Path.”They all hope that the Buddha would promptly teach the subtle, wondrous Great Vehicle teaching that He had guarded in His mind for over 40 years.
Saruputra sought the Dharma on their behalf in the hopes the Buddha would quickly teach the ultimate Dharma.The ultimate Dharma, as we discussed yesterday, is the ultimate awakening we prefect by engaging in great practices.This kind of awakening is the realization of the principles of all things in the universe.
Absolute Truth comes from supreme, perfect and universal enlightenment.Awakening ourselves and others is the ultimate Dharma.So, we must learn the ultimate Dharma.
For the sake of this Path, they vow to follow its teachings.People like this readily enter the Path and grow in virtue as they walk it.They practice what they teach.From this, it can be seen that they have been practicing for a long time.
Next, we discuss “for the sake of this Path”.What does it mean to follow the Path?
We vow to follow the teachings of the Path.We make vows from the bottom of our hearts.Expressing these wishes is called making vows .
“Vows as vast as the universe”. Do you still remember the spiritual state of the Bodhisattvas mentioned in the Sutra of Infinite Meanings? They made “vows as vast as the universe”. So, a mind that “vows to follow the teachings of the Path” and one that makes “vows as vast as the universe” are the same. When we vow from the bottom of our hearts, these vows are very great vows. This is [a great] mindset. So, we are now all willing to “follow the teachings of the Path”. If people can follow the teachings of the Path, “people like this readily enter the Path”. If we are willing to practice the Buddha’s teachings, we can accept them with great ease. Then we can quickly, readily enter the Path. We must always stay on this road as we move forward. We must not worry about going too slowly; we must walk steadily.
Our every step must be firm; we cannot rush forward because a slight misstep may take us far off course. So, we should not just seek to attain things quick. The most important thing is to follow the teachings of the Path. Then our steps will naturally be steady as we grow in virtue and head toward our goal. In this way, we can tread safely and will not easily deviate onto an evil path. So, we “grow in virtue as we walk the Path”. If we steadfastly engage in spiritual practice, we will walk a firm and stable path, the great and straight Bodhi-path. If we can walk the Path with this mindset, one step forward at a time, we will then grow in virtue as we progress in our practice. So, we “grow in virtue as we walk the Path”. If we can walk according to His teachings, naturally we will advance and gradually grow in virtue.
We “practice what we preach”. We cannot deviate from it. As it was clearly stated, if we have overbearing arrogance, we will easily give rise to doubts and go astray. So, we must “practice what we preach”. From this, we can recognize that “they have been practicing for a long time”. This is something we should know. When we “practice what we preach”, we must treat it as a long journey and walk that road steadily.
Similarly, in life, we are born as infants and then [grow] with the passage of time. As the days and years pass, we gradually grow older. This is all part of the natural cycle. In life, no matter how we practice, we still cannot escape the natural course of life. So, we must practice according to the teachings. Although it will take a long time, we must have patience.
So, [we are] “the Dharma-children of the Buddha”. We must be mindful because earlier we discussed what, “for the sake of this Path, the Dharma-children of the Buddha [did]”. This is Sariputra praising the Buddha and asking Him to reveal the ultimate Dharma, so we can follow this road to move forward and engage in spiritual practice because we are “Dharma-children of the Buddha”.
We are all the Buddha’s Dharma-children. Our bodies were given to us by our parents, so we can use them, and fortunately encounter the Buddha. The Boddha verbally passed on the wisdom of the teachings in His heart to help our wisdom develop. So, the Buddha’s teachings can nourish our wisdom-life. Thus, we are “the Dharma-children of the Buddha”.
The Dharma-children of the Buddha. The Buddha’s original [teachings], which He had long guarded, were the true teachings of the One Vehicle, the ultimate, subtle and wondrous Dharma. The Buddha’s mind held this wondrous Dharma, the Dharma came out of His mouth, and the sounds entered their ears. From the Buddha’s mouth, they heard the sound of Dharma, which entered their hearts. Those who seek the Dharma and the Path will give rise to and develop wisdm-life.
This section of the sutra describes “the Buddha’s original [teachings] “which He had long guarded”. Since the moment of His enlightenment, His mind has been connected with the universe.
At that time, His spiritual state became vast and boundless. He made vows as vast as the universe. At the time, He felt that He needed to quickly share mindset with everyone. However, sentient beings have, for a long time, since Beginningless Time, cycled through the Six Realms and [accumulated] ignorance and habitual tendencies.
So, they could not easily accept [this teaching.] even Prince Siddhartha had to spend five years traveling and so that in that instant, His mind could converge with the starts to awaken. This moment of awakening was not independent of those many years of ascetic practice and travels. He did not instantly attain that enlightenment. That was not the case. So, aside from His aspirations and practice in that lifetime, indeed in His past lives as the Buddha said many times, He had drawn near billions of Buddhas. This took a very long period of time.
Now he had appeared in the world and reached enlightenment. His mindset at that instant of enlightenment [was what He originally wanted to teach.] He originally intended to give these teachings but felt that sentient beings could not accept them. So, He used ways to transform people, yet [His original teachings] were the thoughts “He had long guarded.” How long? Lifetime after lifetime, they had continually accumulated until now, 42 years after [He attained enlightenment,] when He was finally ready to fully share them with everyone. So, it was said, “the Buddha’s original [teachings,] which He had long guarded, [were] the true teachings of the One Vehicle.” The Buddha’s original [teachings] were the true teachings of the One Vehicle, the ultiminate, subtle and wondrous Dharma.
So, “the Buddha’s mind held wondrous Dharma. The Dharma came out of His mouth, and the sound entered their ears.” When the Buddha spoke, people’s ears received the sound. So, “from the Buddha’s mouth, they heard the sound of Dharma, which entered their hearts.” When the Buddha spoke, people listened. From His mouth, from His words, they took the sound of the Dharma into their minds.
So, “those who seek the Dharma and the Path will give rise to and develop wisdom-life.” I often say when seeds are healthy and germinate, the sprout will gradually grow. This is how our wisdom-life works. One period of life lasts only a few decades, but wisdom-life spans many lifetimes. If we know the law of karma, then in our daily living, everything we say will be in line with the teachings of the Path. When we do this, we are nurturing our wisdom-life. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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