20140331《靜思妙蓮華》善法為涅槃因
⊙佛心繫眾生，不解一乘法，聞法生增慢，不願親善友，不敬聞正法，棄離法義趣。
⊙「是會無量眾，能敬信此法；佛已曾世世，教化如是等，皆一心合掌，欲聽受佛語。我等千二百、及餘求佛者，願為此眾故，唯垂分別說。是等聞此法，則生大歡喜。」《法華經方便品第二》
⊙「爾時，世尊告舍利弗：汝已殷勤三請，豈得不說。汝今諦聽，善思念之，吾當為汝分別解說。」
⊙「諦聽」是聞慧；「善思」是思慧；「念之」是修慧。
⊙善法為涅槃因：一、親近善友；二、聽聞正法；三、思惟其義。
⊙五戒十善為世間之善法，三學六度為出世間之善法，淺深雖異，皆為順理益己之法，故謂之善法。
【證嚴上人開示】
「佛心繫眾生，不解一乘法，聞法生增慢，不願親善友，不敬聞正法，棄離法義趣。」
佛心繫眾生
不解一乘法
聞法生增慢
不願親善友
不敬聞正法
棄離法義趣
這就是要告訴大家，佛的心還是關心著眾生，佛永遠這念心都是與眾生的心，這樣牽連著。他擔心的就是眾生不解一乘法，眾生的根機，只是接受「小乘漸法」。不過，時間不留人，佛陀來人間，已經過了七十多年了，所以這一乘大法，不得不趕緊開示。所以在這當中，還看到眾生無法瞭解，所以佛陀心還放不下。
大家聽法已經四十多年了，開始少數人的心，開始起了貢高我慢，那種的增上慢，以為我全都知道了，我聽那麼久了，我全都懂了，這種增上慢的心已經開始了。就如提婆達多一樣，隨佛出家，聽佛說法，以為他全都瞭解了，所以他增上慢起，在外面有很多的謗佛、謗法，自己又開立另外一番的法門，那就是不正確了。
所以，「聞法生增慢，不願親善友」。就是明明正知、正見、正法，這樣的善友，卻是有人，願意遠離這樣的善友。因為他對正法已經不起恭敬心，所以「不敬聞正法」，不要親近善友，不尊重正法，所以「棄離法義趣」。棄離，已經放棄了正法的意趣。
就如剛才說的提婆達多，除了他本身的增上慢，還在僧團裡唆使，有的人就遠離了佛陀，棄離了僧團，就隨著提婆達多往外去了。像這樣，這也就是佛陀，擔心的事情。
所以，「佛陀心繫眾生，不解一乘法」。這是我們，這麼長久、說的話，全都是差不多。
佛陀的心態，因為佛心所護念的法，在此時不得不說，卻是偏偏在會眾中，還有少數人「不解正法」，所以，恐怕他會生了毀謗，佛陀還是保留著。不過，舍利弗，就是一再殷勤來請佛說法，已經是第三次了，佛陀「止！止！不須復說。」舍利弗鍥而不捨殷勤請法。
所以舍利弗也說：「請佛放心，我們現在這些人，就像我舍利弗，已經隨佛這麼久了，其中總共還有一千二百多人，這全都是常隨眾，佛所說的法，大家都能信受奉行；除了我們這些人，還有無量，很多很多人都一樣，因為過去受佛所教化的人，有這麼多。所以佛陀，請佛放心，請佛陀能夠慈悲，來解釋這一乘妙法。」
這就是舍利弗代表這麼多人，來向佛請求，甚至替大家保證說，我們聽到此法，絕對會心生歡喜，信受奉行。這是舍利弗的殷勤。
是會無量眾
能敬信此法
佛已曾世世
教化如是等
皆一心合掌
欲聽受佛語
我等千二百
及餘求佛者
願為此眾故
唯垂分別說
是等聞此法
則生大歡喜
《法華經方便品第二》
所以，佛陀已經聽舍利弗一而再，再而三這樣的請求。
「爾時，世尊告舍利弗，汝已殷勤三請，豈得不說，汝今諦聽，善思念之，吾當為汝分別解說。」
爾時
世尊告舍利弗
汝已殷勤三請
豈得不說
汝今諦聽
善思念之
吾當為汝分別解說
《法華經方便品第二》
終於佛陀答應了，願意將他心所護念，一乘真實妙法要說出來了。這一乘真實的妙法開始要說了，佛陀還是要再叮嚀，叮嚀：「善思念之」，要諦聽，善思念之。
諦聽，就是向大家說，要用你們的「聞慧」。聽，不只是，聽，「我知道，我知道。」「聽懂嗎？」「有，有。」「瞭解嗎？」「知道，知道。」不只是這樣，不是用分別來聽佛說的法；要用智慧來聽法，不是用知識來聽法。這是佛陀要大家諦聽。這「諦」就是真實，要聽真理的心，這樣來聽，要仔細、仔細用心聽，這叫做「諦聽」。就是專一心好好聽，聽法入心，這叫做「聞慧」。
「善思」就是「思慧」。法聽完後，不是聽進去就好；聽進去，還要再思考。所以我們常常說「聞、思、修」，聽法之後還要好好思考，這個法裡面所含的道理。萬法是從一心、一念，我們現在聽一法，無不都是一念中生萬法。從佛陀的一念，那個智慧我們要用心聽，要收納入我們的心。
從我們的心聽佛的法，能夠一念涵蓋萬法，這就是我們要思，聽了之後，雖然佛陀簡單的一句話，其實我們好好思考。已經是包含了宇宙萬物的真理，我們若好好來思考，每一句話，都是涵蓋著很深的真理。
這個法，我們還要，「善思念之」。「念」，「念之」就是要「修慧」，我們要修。聞、思、修，聽了之後好好思考，思考之後我們要身體力行。
諦聽是聞慧
善思是思慧
念之是修慧
佛陀所說的法都是善法，善法就是涅槃的因。常常告訴大家，涅槃不是死了，圓寂了，才叫做涅槃。涅槃的意思是寂靜的意思。我們的心就是煩惱滿心，整個心都是煩惱，不得清淨，所以我們修行，將這些污濁煩惱，就是要一一去除，去除貪、瞋、癡、慢、疑等等。我們雖然去除了貪、瞋、癡，但是，若還有慢，就如前次說過「增上慢」，或者是無法去理解佛的法，心中還有疑，若還有慢與疑，法也無法入心，這就是障礙佛法入心，所以我們永遠，就無法進入涅槃的境界。
所以說來，善法就是要讓我們，進入涅槃的境界，就是寂靜、寂光，心永遠就是光明，清淨無染著；這也叫做涅槃。「靜寂清澄」，這也是涅槃的境界。我們的心要能到這樣的境界，等於是已經瞭解了真如本性，回歸真如本性那個境界，就是涅槃。所以，回歸真如，必定要有善法。法譬如水，洗滌我們的心，煩惱、無明、慢、疑等等的障礙，就是需要善法來去除它。
善法為涅槃因：
一、親近善友
二、聽聞正法
三、思惟其義
要如何能接近善法呢？佛陀所說的無不是善法，但是，我們眾生種種的障礙，所以還離這個善法一段的時間，要用什麼方法？那就是，第一、要親近善友。我們前面不是說過，遠離善友，這就是自我障礙，所以我們必定要親近善友。就如除了佛陀說法以外，僧團正知、正見，如舍利弗、目犍連、迦葉等等，這不全都是善友嗎？我們現在二千多年後的現在，同樣有僧團，我們要用正知、正見親近僧團，這也全都叫做善友。要真正能夠接近善法，必定要親近善友。
第二、那就是聽聞正法。我們要時時親近善友，所說的法，聞正法。有時候聽到我們同修，大家聽法之後，就一直向大家叮嚀，你們大家要舊法新知。過去聽的法，我們要常常向大家分享；聽完之後，好好地思考，思考之後，要大家共同分享。我們現在知道的不斷流傳下去，都不要讓它偏差，這也叫做正法。
法是要讓我們用的。經是一條道，這條道就是路，路就是要讓我們走。所以我們要「親近善友」，我們要「聽聞正法」，我們要「思惟其義」，聽了之後，好好來思惟此法，如此適合於現代世間嗎？此法我做得到嗎？我做得到，我有在做嗎？這就是我們學佛者，聞、思、修，這個善法。
其實，這個善法還有五戒十善，這五戒十善是佛陀來人間，要如何讓眾生去除習氣。所以說，世間人若能守五戒十善，這叫做世間的善法。還有出世間的善法，那就是「三學六度」。「三學」是對自己有利益，能夠保護我們自己，身與心能夠保護。「六度」呢？那就是利人。「六度」就是六波羅蜜：布施、持戒、忍辱、精進、禪定、智慧。這全都叫做善法。
五戒十善
為世間之善法
三學六度
為出世間之善法
淺深雖異
皆為順理益己之法
故謂之善法
各位菩薩，真的是要好好用心。佛陀的教法，在二千五百多年前，佛陀用他的智慧、慈悲，來看待眾生，「佛心繫眾生」，那個慈悲的心就是掛念眾生，擔心眾生無法瞭解，一乘的妙法，所以苦口婆心，一直設三乘教法，希望眾生能夠接受。偏偏眾生就是聞法久了，自己不能瞭解，還在法中起增上慢，就如提婆達多一樣，這是佛陀很擔心的事情。不只是一個提婆達多，常常說「一生無量」，惡法也是一樣「一生無量」。所以，希望人人信要正信，法要正法，所以我們必定要親近善友，才能聞正法。所以要時時多用心。
Explanations by Master Cheng-Yan
Subject: Virtuous Dharma Is the Seed of Nirvana (善法為涅槃因)
Date: March. 31. 2014
“The Buddha was concerned that sentient beings would not understand the One Vehicle Dharma, and when they heard it, would give rise to overbearing arrogance, refuse to draw near virtuous friends, not respectfully listen to Right Dharma and reject the meaning and intent behind it.”
This is telling everyone that the Buddha was still concerned for sentient beings. His mind is always connected to the minds of sentient beings. He worried that they would not understand the One Vehicle Dharma. Their capabilities only allowed them to accept the “gradual Small Vehicle Dharma”. But time waits for no one. Since the Buddha came to the world, over 70 years had passed, so this One Vehicle Dharma had to be taught as soon as possible. But He saw that sentient beings still could not understand it, so He was worried.
They had listened to the Dharma for over 40 years, and a small number of people started to give rise to overbearing arrogance. They thought they knew everything, “I have been listening for so long, so I understand everything.” They felt a sense of overbearing arrogance. Take Devadatta for example. He followed the Buddha and listened to teachings and thought he understood everything. So, he gave rise to overbearing arrogance, slandered the Buddha and Dharma to other people and also established his own school of practice. This was not right. So, “when they heard it, [they] would give rise to overbearing arrogance and refuse to draw near virtuous friends.” Those with Right Knowledge, Right Views and Right Dharma are virtuous friends. But there are those who choose to avoid virtuous friends like these because they have lost respect for Right Dharma and “will not respectfully listen to Right Dharma.” They refuse to draw near virtuous friends and respect the Right Dharma, so they “reject the meaning and intent behind it.” To reject means they let go of their intent to learn Right Dharma. Take Devadatta, who we just mentioned. In addition to his own overbearing arrogance, he stirred up trouble in the Sangha and caused some to distance themselves from the Buddha. They felt the Sangha to follow Devadatta. This is what the Buddha worried about.
“The Buddha was concerned that sentient beings would not understand the One Vehicle Dharma.” This is something we have discussed for a long time; it is all about the Buddha’s mindset [at the time]. The Dharma He had guarded in His mind had to be taught at this time; but among the assembly, there was still a minority who “did not understand Right Dharma.” Concerned that they would commit slander, the Buddha still withheld the Dharma.
But Sariputra repeatedly and earnestly asked the Buddha to teach the Dharma.This was already the third time he asked.The Buddha said, “Stop, stop, there is no need to speak further,” but Sariputra did not give up and persisted in requesting teachings.
Sariputra also said, “Venerable Buddha, please do not worry.The people here are like me, Sariputra, who has followed You for a long time.Here, over 1200 of us have been part of Your retinue.All of us can faithfully accept and practice Your teachings.In addition to people like us, there are countless others who have also been taught by You in the past.There are many of us, so Venerable Buddha, please do not worry.Please, out of Your compassion, explain the wondrous One Vehicle Dharma.”
This was how Sariputra, on everyone’s behalf, requested teachings from the Buddha.
He even vouched for them, saying, “When we hear this Dharma, we will feel joy and faithfully accept and practice it.”This showed Sariputra’s earnestness.
The countless beings assembled here can respect and believe this Dharma.For You have, life after life, taught and transformed ones such as these.With one mind, with palms together, we all want to receive Your words.There are 1200 of us, and more, seeding the Buddha’s teachings.
For those assembled here, I parry You will bestow teachings in detail.Having heard this Dharma, we will give rise to great joy.
So, the Buddha had already heard Sariputra make this request again and again in this way.
“At that time, the World-Honored One told Sariputra, You have earnestly made this request three times.How can I not expound it?Now you must listen for truths, ponder carefully and be mindful.For your sake, I will now analyze and explain it in detail.”
Finally, the Buddha agreed to give the true and wondrous One Vehicle Dharma that.
He had guarded in His heart. before He gave this teaching, the Buddha reminded everyone to “ponder carefully and be mindful,” and to listen for truths.To listen for truths is to use our “wisdom of listening”.Listening does not mean afterwards we just say, “I know, I know.”“Do you know?”“Yes, yes.”“Do you understand?”“I do, I do.”This is not the way to listen.We must not listen to the teachings, with a discriminating mind.
We must listen to the Dharma with wisdom, not [analyze it] with ordinary intelligence.
So, the Buddha asked everyone to listen for “truths,” to listen of true principles.
This way of listening is very attentive.We call this “listening for truths.”When we to focus on listening and on taking the Dharma to heart, we use the “wisdom of listening.”
“To ponder carefully” is to have “wisdom of contemplating”.We must do more than just listen to the Dharma.We must also reflect on it.We often say, “Listen, contemplate and practice.”After listening to the Dharma, we must carefully contemplate the principles it contains.All Dharma originates from one mind, one thought.The One Dharma we are listening to right now is the one thought that gives rise to all Dharma.The One Dharma we are listening to right now is the one thought that gives rise to all Dharma. We must mindfully listen to the wisdom that came from the Buddha’s one thought and take it into our minds. When we listen to teachings wholeheartedly, our minds can encompass all Dharma.
So, we must contemplate [the Dharma]. After listening to a seemingly simple teaching from the Buddha, if we carefully contemplate it, we realize it already encompasses the truths of all things in the universe. If we carefully contemplate it, we will see that each teaching encompasses extremely profound principles. As for this teachings, we must “ponder carefully and be mindful”. To be mindful is to have “wisdom of practicing”. We listen, contemplate and then practice. After we listen to and really contemplate it, we must put the teachings into practice.
To listen for truths is to have wisdom of listening. To ponder carefully it to have wisdom of contemplating. To be mindful is to have wisdom of practicing.
All Dharma expounded by the Buddha is virtuous. Virtuous Dharma is a cause for Nirvana. I often teach people that Nirvana is not death; [it is a state of mind]. Nirvana is a state of tranquility and stillness. Our minds are full of afflictions, so they are [never quiet]. Therefore, we engage in spiritual practice to eliminate these defilements and afflictions, greed, anger, ignorance, arrogance and doubt, one by one.
Even after eliminating greed, anger and ignorance, there is still arrogance, like the overbearing arrogance we discussed earlier. Or, if we are unable to understand the Dharma, there may still be doubts in our minds. If we still have arrogance and doubt, we cannot take the Dharma into our minds, as these block the Buddha-Dharma from entering our minds. Thus we will never be able to enter the state of Nirvana.
Therefore, virtuous Dharma helps us enter the state of Nirvana, the state of tranquility and calm illumination. Then our minds will always be radiant, pure and undefiled. This is the state of Nirvana. “Tranquil and clear” also describe the state of Nirvana. For our minds to reach this state, we must already have realized the True Suchness of our intrinsic nature and returned to that state of mind. This is the state of Nirvana. Returning to True Suchness requires virtuous Dharma.
The Dharma is like water that cleanses our minds. Obstacles such as afflictions, ignorance, arrogance, doubt and so on, cannot be eliminated without virtuous Dharma.
Virtuous Dharma is the cause of Nirvanas:
1.Draw near virtuous friend.
2.Listen to and learn Right Dharma.
3.Contemplate its meaning.
How does on approach virtuous Dharma. All of the Buddha’s teachings are virtuous Dharma, but because of the many obstacles in our minds,we are still quite far away from those teachings. How can we [approach it]. First, by drawing near virtuous friends. We mentioned earlier that we distance ourselves from virtuous friends, we obstruct ourselves from virtuous friends, we obstruct ourselves. So we must draw near virtuous friends.
In addition to listening to be Buddha-Dharma, [we must draw near those with]. Right Knowledge and Right View the Sangha. Aren’t Sariputra, Maudgalyayana and Kasyapa virtuous friends? Now, over 2000 year later, the Sangha still exists, and we must draw near them with Right knowledge and Right Views. They can all be considered virtuous friends. To truly approach virtuous Dharma,we must draw near virtuous friends.
Second is learning the Right Dharma. We must constantly draw near virtuous friends and Right Dharma listen to the Right Dharma they teach. Sometime we hear fellow spiritual practitioners, who, after listening to the Dharma, constantly remind everyone else to understand old teachings with new insight. The Dharma we have heard must be constantly shared with others. After listening to it, we must carefully contemplate it. Then we must share our thoughts with others. We must constantly pass on what we know now and keep people from straying from the path. This is Right Dharma.
The Dharma is meant to be applied. Each sutra is a path, a road for us to walk on. So, we must “draw near virtuous friends,” we must “listen to and learn Right Dharma,” and we must “contemplate its meaning.” After hearing something, we must carefully contemplate if this Dharma is suitable for the current era. Can we put it in practice? If we can, have we? We Buddhist practitioners must listen, contemplate and practice the virtuous Dharma.
Indeed, virtuous Dharma includes the Five Precepts and the Ten Good Deeds. These are methods provided by the Buddha to help sentient beings eliminate habitual tendencies. When people uphold the Five Precepts and the Ten Good Deeds, they are practicing worldly virtuous Dharma.World-transcending virtuous Dharma is the Three [Flawless] Studies and Six Perfections. The Three [Flawless] Studies benefit us. They can protect our bodies and minds.
What about the Six Perfections? They are used to benefit others. The Six Perfections are the Six Paramitas of giving, upholding precepts, patience, diligence and so on; they are all virtuous Dharma.
The Five Precepts and Ten Good Deeds are virtuous Dharma for living in this world. The Three [Flawless] Studies and Six Paramitas are virtuous Dharma for transcending the world. Though they range from superficial to profound, they are all proper principles that benefit us. Therefore, they are virtuous Dharma.
Fellow Bodhisattvas, we must really be mindful. The Buddha gave teachings over 2000 years ago. He applied His wisdom and compassion in His interactions with all sentient beings. “The Buddha we concerned for sentient beings.” He is compassionate, so He is always worried that living beings will not be able to understand the wondrous One Vehicle Dharma. So, He tirelessly established the Three Vehicle Dharma, hoping that sentient beings will accept it. Though sentient beings had been listening to the Dharma for a long time, their lack of understanding might give rise to overbearing arrogance.
That was what happened to Devadatta. So, the Buddha was concerned that there would be more than Devadatta. We often say, “One gives rise to infinity.” The same applies to evil teachings.
So, I hope everyone will have Right Faith and [follow] the Right Dharma. Therefore, we must draw near virtuous friends so we can listen to the Right Dharma. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙佛心繫眾生，不解一乘法，聞法生增慢，不願親善友，不敬聞正法，棄離法義趣。
⊙「是會無量眾，能敬信此法；佛已曾世世，教化如是等，皆一心合掌，欲聽受佛語。我等千二百、及餘求佛者，願為此眾故，唯垂分別說。是等聞此法，則生大歡喜。」《法華經方便品第二》
⊙「爾時，世尊告舍利弗：汝已殷勤三請，豈得不說。汝今諦聽，善思念之，吾當為汝分別解說。」
⊙「諦聽」是聞慧；「善思」是思慧；「念之」是修慧。
⊙善法為涅槃因：一、親近善友；二、聽聞正法；三、思惟其義。
⊙五戒十善為世間之善法，三學六度為出世間之善法，淺深雖異，皆為順理益己之法，故謂之善法。
【證嚴上人開示】
「佛心繫眾生，不解一乘法，聞法生增慢，不願親善友，不敬聞正法，棄離法義趣。」
佛心繫眾生
不解一乘法
聞法生增慢
不願親善友
不敬聞正法
棄離法義趣
這就是要告訴大家，佛的心還是關心著眾生，佛永遠這念心都是與眾生的心，這樣牽連著。他擔心的就是眾生不解一乘法，眾生的根機，只是接受「小乘漸法」。不過，時間不留人，佛陀來人間，已經過了七十多年了，所以這一乘大法，不得不趕緊開示。所以在這當中，還看到眾生無法瞭解，所以佛陀心還放不下。
大家聽法已經四十多年了，開始少數人的心，開始起了貢高我慢，那種的增上慢，以為我全都知道了，我聽那麼久了，我全都懂了，這種增上慢的心已經開始了。就如提婆達多一樣，隨佛出家，聽佛說法，以為他全都瞭解了，所以他增上慢起，在外面有很多的謗佛、謗法，自己又開立另外一番的法門，那就是不正確了。
所以，「聞法生增慢，不願親善友」。就是明明正知、正見、正法，這樣的善友，卻是有人，願意遠離這樣的善友。因為他對正法已經不起恭敬心，所以「不敬聞正法」，不要親近善友，不尊重正法，所以「棄離法義趣」。棄離，已經放棄了正法的意趣。
就如剛才說的提婆達多，除了他本身的增上慢，還在僧團裡唆使，有的人就遠離了佛陀，棄離了僧團，就隨著提婆達多往外去了。像這樣，這也就是佛陀，擔心的事情。
所以，「佛陀心繫眾生，不解一乘法」。這是我們，這麼長久、說的話，全都是差不多。
佛陀的心態，因為佛心所護念的法，在此時不得不說，卻是偏偏在會眾中，還有少數人「不解正法」，所以，恐怕他會生了毀謗，佛陀還是保留著。不過，舍利弗，就是一再殷勤來請佛說法，已經是第三次了，佛陀「止！止！不須復說。」舍利弗鍥而不捨殷勤請法。
所以舍利弗也說：「請佛放心，我們現在這些人，就像我舍利弗，已經隨佛這麼久了，其中總共還有一千二百多人，這全都是常隨眾，佛所說的法，大家都能信受奉行；除了我們這些人，還有無量，很多很多人都一樣，因為過去受佛所教化的人，有這麼多。所以佛陀，請佛放心，請佛陀能夠慈悲，來解釋這一乘妙法。」
這就是舍利弗代表這麼多人，來向佛請求，甚至替大家保證說，我們聽到此法，絕對會心生歡喜，信受奉行。這是舍利弗的殷勤。
是會無量眾
能敬信此法
佛已曾世世
教化如是等
皆一心合掌
欲聽受佛語
我等千二百
及餘求佛者
願為此眾故
唯垂分別說
是等聞此法
則生大歡喜
《法華經方便品第二》
所以，佛陀已經聽舍利弗一而再，再而三這樣的請求。
「爾時，世尊告舍利弗，汝已殷勤三請，豈得不說，汝今諦聽，善思念之，吾當為汝分別解說。」
爾時
世尊告舍利弗
汝已殷勤三請
豈得不說
汝今諦聽
善思念之
吾當為汝分別解說
《法華經方便品第二》
終於佛陀答應了，願意將他心所護念，一乘真實妙法要說出來了。這一乘真實的妙法開始要說了，佛陀還是要再叮嚀，叮嚀：「善思念之」，要諦聽，善思念之。
諦聽，就是向大家說，要用你們的「聞慧」。聽，不只是，聽，「我知道，我知道。」「聽懂嗎？」「有，有。」「瞭解嗎？」「知道，知道。」不只是這樣，不是用分別來聽佛說的法；要用智慧來聽法，不是用知識來聽法。這是佛陀要大家諦聽。這「諦」就是真實，要聽真理的心，這樣來聽，要仔細、仔細用心聽，這叫做「諦聽」。就是專一心好好聽，聽法入心，這叫做「聞慧」。
「善思」就是「思慧」。法聽完後，不是聽進去就好；聽進去，還要再思考。所以我們常常說「聞、思、修」，聽法之後還要好好思考，這個法裡面所含的道理。萬法是從一心、一念，我們現在聽一法，無不都是一念中生萬法。從佛陀的一念，那個智慧我們要用心聽，要收納入我們的心。
從我們的心聽佛的法，能夠一念涵蓋萬法，這就是我們要思，聽了之後，雖然佛陀簡單的一句話，其實我們好好思考。已經是包含了宇宙萬物的真理，我們若好好來思考，每一句話，都是涵蓋著很深的真理。
這個法，我們還要，「善思念之」。「念」，「念之」就是要「修慧」，我們要修。聞、思、修，聽了之後好好思考，思考之後我們要身體力行。
諦聽是聞慧
善思是思慧
念之是修慧
佛陀所說的法都是善法，善法就是涅槃的因。常常告訴大家，涅槃不是死了，圓寂了，才叫做涅槃。涅槃的意思是寂靜的意思。我們的心就是煩惱滿心，整個心都是煩惱，不得清淨，所以我們修行，將這些污濁煩惱，就是要一一去除，去除貪、瞋、癡、慢、疑等等。我們雖然去除了貪、瞋、癡，但是，若還有慢，就如前次說過「增上慢」，或者是無法去理解佛的法，心中還有疑，若還有慢與疑，法也無法入心，這就是障礙佛法入心，所以我們永遠，就無法進入涅槃的境界。
所以說來，善法就是要讓我們，進入涅槃的境界，就是寂靜、寂光，心永遠就是光明，清淨無染著；這也叫做涅槃。「靜寂清澄」，這也是涅槃的境界。我們的心要能到這樣的境界，等於是已經瞭解了真如本性，回歸真如本性那個境界，就是涅槃。所以，回歸真如，必定要有善法。法譬如水，洗滌我們的心，煩惱、無明、慢、疑等等的障礙，就是需要善法來去除它。
善法為涅槃因：
一、親近善友
二、聽聞正法
三、思惟其義
要如何能接近善法呢？佛陀所說的無不是善法，但是，我們眾生種種的障礙，所以還離這個善法一段的時間，要用什麼方法？那就是，第一、要親近善友。我們前面不是說過，遠離善友，這就是自我障礙，所以我們必定要親近善友。就如除了佛陀說法以外，僧團正知、正見，如舍利弗、目犍連、迦葉等等，這不全都是善友嗎？我們現在二千多年後的現在，同樣有僧團，我們要用正知、正見親近僧團，這也全都叫做善友。要真正能夠接近善法，必定要親近善友。
第二、那就是聽聞正法。我們要時時親近善友，所說的法，聞正法。有時候聽到我們同修，大家聽法之後，就一直向大家叮嚀，你們大家要舊法新知。過去聽的法，我們要常常向大家分享；聽完之後，好好地思考，思考之後，要大家共同分享。我們現在知道的不斷流傳下去，都不要讓它偏差，這也叫做正法。
法是要讓我們用的。經是一條道，這條道就是路，路就是要讓我們走。所以我們要「親近善友」，我們要「聽聞正法」，我們要「思惟其義」，聽了之後，好好來思惟此法，如此適合於現代世間嗎？此法我做得到嗎？我做得到，我有在做嗎？這就是我們學佛者，聞、思、修，這個善法。
其實，這個善法還有五戒十善，這五戒十善是佛陀來人間，要如何讓眾生去除習氣。所以說，世間人若能守五戒十善，這叫做世間的善法。還有出世間的善法，那就是「三學六度」。「三學」是對自己有利益，能夠保護我們自己，身與心能夠保護。「六度」呢？那就是利人。「六度」就是六波羅蜜：布施、持戒、忍辱、精進、禪定、智慧。這全都叫做善法。
五戒十善
為世間之善法
三學六度
為出世間之善法
淺深雖異
皆為順理益己之法
故謂之善法
各位菩薩，真的是要好好用心。佛陀的教法，在二千五百多年前，佛陀用他的智慧、慈悲，來看待眾生，「佛心繫眾生」，那個慈悲的心就是掛念眾生，擔心眾生無法瞭解，一乘的妙法，所以苦口婆心，一直設三乘教法，希望眾生能夠接受。偏偏眾生就是聞法久了，自己不能瞭解，還在法中起增上慢，就如提婆達多一樣，這是佛陀很擔心的事情。不只是一個提婆達多，常常說「一生無量」，惡法也是一樣「一生無量」。所以，希望人人信要正信，法要正法，所以我們必定要親近善友，才能聞正法。所以要時時多用心。
Explanations by Master Cheng-Yan
Subject: Virtuous Dharma Is the Seed of Nirvana (善法為涅槃因)
Date: March. 31. 2014
“The Buddha was concerned that sentient beings would not understand the One Vehicle Dharma, and when they heard it, would give rise to overbearing arrogance, refuse to draw near virtuous friends, not respectfully listen to Right Dharma and reject the meaning and intent behind it.”
This is telling everyone that the Buddha was still concerned for sentient beings. His mind is always connected to the minds of sentient beings. He worried that they would not understand the One Vehicle Dharma. Their capabilities only allowed them to accept the “gradual Small Vehicle Dharma”. But time waits for no one. Since the Buddha came to the world, over 70 years had passed, so this One Vehicle Dharma had to be taught as soon as possible. But He saw that sentient beings still could not understand it, so He was worried.
They had listened to the Dharma for over 40 years, and a small number of people started to give rise to overbearing arrogance. They thought they knew everything, “I have been listening for so long, so I understand everything.” They felt a sense of overbearing arrogance. Take Devadatta for example. He followed the Buddha and listened to teachings and thought he understood everything. So, he gave rise to overbearing arrogance, slandered the Buddha and Dharma to other people and also established his own school of practice. This was not right. So, “when they heard it, [they] would give rise to overbearing arrogance and refuse to draw near virtuous friends.” Those with Right Knowledge, Right Views and Right Dharma are virtuous friends. But there are those who choose to avoid virtuous friends like these because they have lost respect for Right Dharma and “will not respectfully listen to Right Dharma.” They refuse to draw near virtuous friends and respect the Right Dharma, so they “reject the meaning and intent behind it.” To reject means they let go of their intent to learn Right Dharma. Take Devadatta, who we just mentioned. In addition to his own overbearing arrogance, he stirred up trouble in the Sangha and caused some to distance themselves from the Buddha. They felt the Sangha to follow Devadatta. This is what the Buddha worried about.
“The Buddha was concerned that sentient beings would not understand the One Vehicle Dharma.” This is something we have discussed for a long time; it is all about the Buddha’s mindset [at the time]. The Dharma He had guarded in His mind had to be taught at this time; but among the assembly, there was still a minority who “did not understand Right Dharma.” Concerned that they would commit slander, the Buddha still withheld the Dharma.
But Sariputra repeatedly and earnestly asked the Buddha to teach the Dharma.This was already the third time he asked.The Buddha said, “Stop, stop, there is no need to speak further,” but Sariputra did not give up and persisted in requesting teachings.
Sariputra also said, “Venerable Buddha, please do not worry.The people here are like me, Sariputra, who has followed You for a long time.Here, over 1200 of us have been part of Your retinue.All of us can faithfully accept and practice Your teachings.In addition to people like us, there are countless others who have also been taught by You in the past.There are many of us, so Venerable Buddha, please do not worry.Please, out of Your compassion, explain the wondrous One Vehicle Dharma.”
This was how Sariputra, on everyone’s behalf, requested teachings from the Buddha.
He even vouched for them, saying, “When we hear this Dharma, we will feel joy and faithfully accept and practice it.”This showed Sariputra’s earnestness.
The countless beings assembled here can respect and believe this Dharma.For You have, life after life, taught and transformed ones such as these.With one mind, with palms together, we all want to receive Your words.There are 1200 of us, and more, seeding the Buddha’s teachings.
For those assembled here, I parry You will bestow teachings in detail.Having heard this Dharma, we will give rise to great joy.
So, the Buddha had already heard Sariputra make this request again and again in this way.
“At that time, the World-Honored One told Sariputra, You have earnestly made this request three times.How can I not expound it?Now you must listen for truths, ponder carefully and be mindful.For your sake, I will now analyze and explain it in detail.”
Finally, the Buddha agreed to give the true and wondrous One Vehicle Dharma that.
He had guarded in His heart. before He gave this teaching, the Buddha reminded everyone to “ponder carefully and be mindful,” and to listen for truths.To listen for truths is to use our “wisdom of listening”.Listening does not mean afterwards we just say, “I know, I know.”“Do you know?”“Yes, yes.”“Do you understand?”“I do, I do.”This is not the way to listen.We must not listen to the teachings, with a discriminating mind.
We must listen to the Dharma with wisdom, not [analyze it] with ordinary intelligence.
So, the Buddha asked everyone to listen for “truths,” to listen of true principles.
This way of listening is very attentive.We call this “listening for truths.”When we to focus on listening and on taking the Dharma to heart, we use the “wisdom of listening.”
“To ponder carefully” is to have “wisdom of contemplating”.We must do more than just listen to the Dharma.We must also reflect on it.We often say, “Listen, contemplate and practice.”After listening to the Dharma, we must carefully contemplate the principles it contains.All Dharma originates from one mind, one thought.The One Dharma we are listening to right now is the one thought that gives rise to all Dharma.The One Dharma we are listening to right now is the one thought that gives rise to all Dharma. We must mindfully listen to the wisdom that came from the Buddha’s one thought and take it into our minds. When we listen to teachings wholeheartedly, our minds can encompass all Dharma.
So, we must contemplate [the Dharma]. After listening to a seemingly simple teaching from the Buddha, if we carefully contemplate it, we realize it already encompasses the truths of all things in the universe. If we carefully contemplate it, we will see that each teaching encompasses extremely profound principles. As for this teachings, we must “ponder carefully and be mindful”. To be mindful is to have “wisdom of practicing”. We listen, contemplate and then practice. After we listen to and really contemplate it, we must put the teachings into practice.
To listen for truths is to have wisdom of listening. To ponder carefully it to have wisdom of contemplating. To be mindful is to have wisdom of practicing.
All Dharma expounded by the Buddha is virtuous. Virtuous Dharma is a cause for Nirvana. I often teach people that Nirvana is not death; [it is a state of mind]. Nirvana is a state of tranquility and stillness. Our minds are full of afflictions, so they are [never quiet]. Therefore, we engage in spiritual practice to eliminate these defilements and afflictions, greed, anger, ignorance, arrogance and doubt, one by one.
Even after eliminating greed, anger and ignorance, there is still arrogance, like the overbearing arrogance we discussed earlier. Or, if we are unable to understand the Dharma, there may still be doubts in our minds. If we still have arrogance and doubt, we cannot take the Dharma into our minds, as these block the Buddha-Dharma from entering our minds. Thus we will never be able to enter the state of Nirvana.
Therefore, virtuous Dharma helps us enter the state of Nirvana, the state of tranquility and calm illumination. Then our minds will always be radiant, pure and undefiled. This is the state of Nirvana. “Tranquil and clear” also describe the state of Nirvana. For our minds to reach this state, we must already have realized the True Suchness of our intrinsic nature and returned to that state of mind. This is the state of Nirvana. Returning to True Suchness requires virtuous Dharma.
The Dharma is like water that cleanses our minds. Obstacles such as afflictions, ignorance, arrogance, doubt and so on, cannot be eliminated without virtuous Dharma.
Virtuous Dharma is the cause of Nirvanas:
1.Draw near virtuous friend.
2.Listen to and learn Right Dharma.
3.Contemplate its meaning.
How does on approach virtuous Dharma. All of the Buddha’s teachings are virtuous Dharma, but because of the many obstacles in our minds,we are still quite far away from those teachings. How can we [approach it]. First, by drawing near virtuous friends. We mentioned earlier that we distance ourselves from virtuous friends, we obstruct ourselves from virtuous friends, we obstruct ourselves. So we must draw near virtuous friends.
In addition to listening to be Buddha-Dharma, [we must draw near those with]. Right Knowledge and Right View the Sangha. Aren’t Sariputra, Maudgalyayana and Kasyapa virtuous friends? Now, over 2000 year later, the Sangha still exists, and we must draw near them with Right knowledge and Right Views. They can all be considered virtuous friends. To truly approach virtuous Dharma,we must draw near virtuous friends.
Second is learning the Right Dharma. We must constantly draw near virtuous friends and Right Dharma listen to the Right Dharma they teach. Sometime we hear fellow spiritual practitioners, who, after listening to the Dharma, constantly remind everyone else to understand old teachings with new insight. The Dharma we have heard must be constantly shared with others. After listening to it, we must carefully contemplate it. Then we must share our thoughts with others. We must constantly pass on what we know now and keep people from straying from the path. This is Right Dharma.
The Dharma is meant to be applied. Each sutra is a path, a road for us to walk on. So, we must “draw near virtuous friends,” we must “listen to and learn Right Dharma,” and we must “contemplate its meaning.” After hearing something, we must carefully contemplate if this Dharma is suitable for the current era. Can we put it in practice? If we can, have we? We Buddhist practitioners must listen, contemplate and practice the virtuous Dharma.
Indeed, virtuous Dharma includes the Five Precepts and the Ten Good Deeds. These are methods provided by the Buddha to help sentient beings eliminate habitual tendencies. When people uphold the Five Precepts and the Ten Good Deeds, they are practicing worldly virtuous Dharma.World-transcending virtuous Dharma is the Three [Flawless] Studies and Six Perfections. The Three [Flawless] Studies benefit us. They can protect our bodies and minds.
What about the Six Perfections? They are used to benefit others. The Six Perfections are the Six Paramitas of giving, upholding precepts, patience, diligence and so on; they are all virtuous Dharma.
The Five Precepts and Ten Good Deeds are virtuous Dharma for living in this world. The Three [Flawless] Studies and Six Paramitas are virtuous Dharma for transcending the world. Though they range from superficial to profound, they are all proper principles that benefit us. Therefore, they are virtuous Dharma.
Fellow Bodhisattvas, we must really be mindful. The Buddha gave teachings over 2000 years ago. He applied His wisdom and compassion in His interactions with all sentient beings. “The Buddha we concerned for sentient beings.” He is compassionate, so He is always worried that living beings will not be able to understand the wondrous One Vehicle Dharma. So, He tirelessly established the Three Vehicle Dharma, hoping that sentient beings will accept it. Though sentient beings had been listening to the Dharma for a long time, their lack of understanding might give rise to overbearing arrogance.
That was what happened to Devadatta. So, the Buddha was concerned that there would be more than Devadatta. We often say, “One gives rise to infinity.” The same applies to evil teachings.
So, I hope everyone will have Right Faith and [follow] the Right Dharma. Therefore, we must draw near virtuous friends so we can listen to the Right Dharma. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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