⊙「佛陀久默斯要，今經說之。二乘難信難解，盡行所學之深，勇猛建志之深，精修積德之深。」
⊙「諸佛世尊，欲令眾生開佛知見，使得清淨故，出現於世。」《法華經 方便品第二》
⊙佛具萬德，乃是世間之至尊者，故稱號世尊。
⊙開佛知見：佛為使令眾生了知，照見諸法實相，佛之法性智慧。
⊙使得清淨：離諸惡行之過失，斷諸煩惱之垢染，是謂清淨，即障盡解脫，離垢清淨。
【證嚴上人開示】
「佛陀久默斯要，今經說之。二乘難信難解，盡行所學之深，勇猛建志之深，精修積德之深。」
佛陀久默斯要
今經說之
二乘難信難解
盡行所學之深
勇猛建志之深
精修積德之深
也就是要告訴大家，「佛陀久默斯要」，這最重要的法，佛陀從覺悟那個時刻開始，就要將這心得和大家分享，卻是瞭解眾生根機不堪接受，所以佛陀久默，就是將此法還是保護在內心，無法一時間完全讓大家瞭解。因為人家無法瞭解。
大家不曉得是否還記得，佛陀出定之後，他一直向大家說法很深、很廣，他盡他過去無量劫，親近過百千萬億諸佛，這樣盡形壽所學(之)深。因為他親近過這麼多的佛，時間之長，空間之大，諸佛之多，所學的法，當然就是很深了。
尤其是「勇猛建志之深」。他能夠接受這麼多佛的教法，生生世世都是勇猛精進，建立他的志願，志願堅定，絕對無異，沒有異樣。所以「精修積德之深」，又是很精進，又是很用心在修行。不只是為自修、自得，還是生生世世在行菩薩道，這叫做積德。他造福人群，親近無量數諸佛，吸收很多法，同樣為人群生生世世付出，所積的福德之深。
累積這麼長久的時間，奉行那麼多佛的教法，身體力行，生生世世在濟度眾生。你們想，這個法，這一乘無上甚深微妙法，這種體會，豈是二乘之人有辦法接受的呢？所以，佛陀明明知道，人人本具佛性，直接告訴大家，大家就是難信難解。所以佛陀才會久默斯要，這麼久的時間只是放在心裡。
但是，四十多年過去了，「今」，就是現在，《法華經》必定要說，所以「今經說之」。《法華經》完全要說出佛陀，生生世世累積修行的因緣，要來教導眾生。「今經說之」，現在這部經開始要向大家說了。
所以諸佛，現在再接下來這段（經）文：「諸佛世尊，欲令眾生開佛知見，使得清淨故，出現於世。」
諸佛世尊
欲令眾生
開佛知見
使得清淨故
出現於世
《法華經 方便品第二》
因為前面那段（經）文說：「云何名諸佛世尊，唯以一大事因緣故，出現於世。」現在這段文就是回答，自己又回答，上面說諸佛世尊是為了，欲令眾生開佛知見。因為佛陀來人間一大事因緣，就是要開示眾生佛之知見，這是佛陀來人間，最大的目的，所以說「欲令眾生開佛知見」。要讓眾生，大家的心開意解，能夠瞭解，瞭解我們原來與佛，有同等的真如本性。
佛陀他所瞭解的，到什麼樣的程度，當然佛陀他要用耐心、細心、慈悲心，詳細來解釋，希望讓人人瞭解佛陀的知見，佛陀的所知所見。
佛陀二千多年前，他就說，宇宙之間，有無量數的世界。無論它是什麼世界，我們現在只能用科學來證實。天氣好時，抬頭看天空，點點的星光裡面，每一小點裡都有它的世界。它有陸地，雖然那個地方還不適合人住，空氣稀薄，可能還沒有水分，在那裡有生命的條件還不夠。不過，現在的科學，已經能夠證明到這樣。佛陀的時代還不是科學發達，卻是佛陀就開始說了，宇宙之間，無量數的世界，無量萬億。這佛陀的智慧，他的知見已經到這樣的程度了。
所以佛陀，他要來讓我們大家瞭解，讓眾生，欲令眾生，佛陀唯一的心願，那個「欲」字就是他的心願，他的心願就是要使令眾生，人人都能開解，能瞭解佛的知見。不只是佛有這樣的知見，常常說過，「心、佛、眾生，三無差別。」我們的心，若是接近佛心，那個知見會愈瞭解，瞭解佛陀的知見，瞭解佛陀看的東西，裡面(包)含的道理，我們就能夠愈接近，所以這叫做「開佛知見」。佛陀他的心願，就是希望我們眾生的知見，能和佛平等。
「使得清淨」，就是我們要如何能開佛知見。因為眾生人人心中有煩惱，煩惱就是無明，無明遮蓋著，如何能開佛知見呢？所以，要能和佛一樣的知見，必定要清淨，我們的心要清淨，無明要去除。我們內心若還有無明，這樣要接近佛的見解，那是很難了；不是無法接近，是我們的無明還未掃除。只要你掃除了無明，我們必定是接近佛的見解，所以，這就是清淨。
佛陀只是用種種的教法，只是一個目的，希望人人去除煩惱，將我們的內心清淨，滌心垢，洗滌我們心靈的垢穢，改變我們的習氣。習氣改變，就是表示我們心靈的垢穢，有清除。你改多少習氣，就是清除多少無明，所以我們日常生活，實在是很重要。
前面已經說，世尊在人間的目的。「世尊」，我們常常說「世尊」，好像是佛的名。佛就是大覺者，你若沒有大覺，也沒有資格稱為佛。佛自覺、覺他，已經是覺行圓滿，所以稱為佛。除了稱為佛，佛具萬德，乃是世間之至尊，所以佛又有一個名稱叫做「世尊」。
佛具萬德
乃是世間之
至尊者
故稱號世尊
佛受世間所尊敬，所以稱為「世尊」。
再來，「開佛知見」。世尊來人間只為一大事，就是「欲令眾生開佛知見」。這就是佛陀，世尊，來人間的目的。「開佛知見」就是「為使令眾生了知，照見諸法實相，佛之法性智慧」。
開佛知見：
佛為使令眾生
了知照見
諸法實相
佛之法性智慧
他就是要我們這樣，我們要開佛知見，那就是希望眾生能明明了了，非常的清楚，智慧的光明能照見諸法實相。希望我們去除無明，無明去除，才能智慧之光照見諸法。就如夜晚，就是背著太陽，若是能順轉照到太陽，那就是白天。同樣的道理，我們的心，同樣是一念心，我們若是背道……。為何會背道呢？因為遮蓋了智慧的光明。你為何會遮蓋智慧之光明呢？是因為我們有無明在。所以，除非你將無明去除，若能這樣才有辦法見諸法實相。
「了知」就是明明了了，很清楚，很透徹，才能見到諸法實相。諸法實相是什麼，大家還記得嗎？是真如本性。所以「佛之法性智慧」，這法性智慧是諸法實相。我們若能法性智慧現前，諸法實相自然明明了了。
所以，佛陀來人間，就是要使人人能瞭解，法就是我們的，我們若不用心，哪怕是聽多少經，還是沒辦法體會、瞭解。所以，他說開示眾生佛之知見。佛陀來人間一大事，就是一件大事情，只是要開啟眾生瞭解佛的知見，「使得清淨」，「離諸惡行之過失」。
使得清淨：
離諸惡行之過失
斷諸煩惱之垢染
是謂清淨
即障盡解脫
離垢清淨
我們要如何才能清淨呢？我們大家好好自己反省，經，是這樣聽，行，是這樣修，但是我們是不是有遠離呢？什麼叫做諸惡行？起心動念，光是人與人之間，張三、李四，我對誰不順眼，這就是惡行。因為你的內心對人起了那分惡感，這種惡感就是惡行。因為心行惡，對任何一個人的身上起了那一分惡感，我們的心行就已經有一個惡行在了。
你對這個人若有惡感時，就斤斤計較：我要教育你，看你怎麼辦！用這種方式，人還未讓你教育到，我們自己的惡感、惡行就已經產生了。所以，我們人與人之間，要如何度化、教化，再頑劣的眾生，我們都不能在他的身上，起惡感、惡行。那個惡的感覺，我們的內心，心行就建立了，這叫做惡行之過失。
我們自己好好想一想，我們有沒有，人與人之間，有這樣惡行的過失嗎？若有，「斷諸煩惱之垢穢」。我們若要清淨，這些都叫做煩惱，這些煩惱垢穢，要趕快及時斷除，這些垢染。
「垢」就是囤積下來的。「染」是新的，過去沒有的，現在又開始有，這叫做染。所以新舊累積，這叫做垢染。我們要趕快斷除，我們要「斷諸煩惱之垢染」，要趕快斷除，「是謂清淨」，這樣叫做清淨。
即是「障盡解脫，離垢清淨」。我們若能常常懺悔，趕緊煩惱斷除，這樣我們才不會再受三障煩惱，貪瞋癡等等的煩惱來障礙。我們若有煩惱障礙，就容易是增上慢的人；增上慢的人就無法接受法。所以我們要清淨，所以我們要斷除煩惱，所以我們要時時懺悔，這樣才能清淨這個障，障礙才能去除，我們才能解脫，否則我們的心，常常被這些煩惱將我們綑綁住。我們要離垢穢，清淨，這是佛陀來人間最大的目的。
所以各位菩薩，我們學佛真的要用心學。佛陀是為一大事因緣，目的就是要來開示眾生，悟入佛的知見。用心良苦，請人人時時多用心。
Explanations by Master Cheng-Yan
Subject: Awaken Buddha-Knowledge and Views to Eliminate Defilements and Attain Purity (聞佛知見離垢清淨)
Date: April. 16. 2014
“The Buddha had remained silent for a long time, now He gave the teachings. Two Vehicle practitioners had difficulty believing and understanding the depth of all He had learned and practiced, the depth of the vows He courageously made and the depth of the virtues He diligently cultivated and accumulated.”
This is telling everyone that “the Buddha had remained silent for a long time” on this very important Dharma. From the moment the Buddha attained enlightenment, He had wanted to share this insight with everyone. But He understood that sentient beings could not accept it based on their capabilities, so He remained silent for a long time and safeguarded this Dharma in His heart. He could not help people understand it right away because they were not capable of doing so.
Perhaps you still remember that, after the Buddha emerged from Samadhi, He continuously told everyone that the Dharma is very profound and vast. He spent infinite kalpas in the past drawing near countless Buddhas. All He had learned and practiced was profound. Because He had drawn near so many Buddhas over a long time and in many places, of course the Dharma He learned was very deep. In particular, the vows He courageously made were profound. He was able to accept many Buddhas’ teachings and remain courageous and diligent, life after life. After He established His vows, He remained firm and never deviated from them.
This was “the depth of the virtues He diligently cultivated and accumulated.” He was very diligent and mindful in His spiritual practice. His did not only practice for personal gain; He walked the Bodhisattva-path, life after life. This was how He accumulated virtues. He benefited the people, drew near infinite Buddhas and absorbed much Dharma. Life after life He continued to help others. Thus, the virtues He diligently cultivated and accumulated are very deep. He accumulated [virtues] for such a long time, put many Buddhas teachings into practice and transformed sentient beings life after life. Consider this unsurpassed, subtle and wondrous Dharma of the One Vehicle. Can it truly be accepted by Two Vehicle practitioners?
Though the Buddha clearly knew that everyone intrinsically has Buddha-nature, if He told them that directly, they would find it hard to understand and believe. Thus, the Buddha remained silent on this and kept [the teachings] in His heart for a very long time. However, more than 40 years had gone by; “now” refers to this moment. The Lotus Sutra must be taught, so “now He gave the teachings.”
The Lotus Sutra fully describes the Buddha’s causes and conditions that He accumulated through lifetimes of spiritual practice in order to teach sentient beings.
“Now He gave the teachings” means He was about to reveal them to everyone.
This next passage speaks of all Budddhas and how.“All Buddhas, World-Honored Ones, want to enable sentient beings to be open to the Buddha’s knowledge and views and attain purity.Thus They manifested in this world.”
The earlier passage said, “What is meant by All Buddhas, World-Honored Ones for the cause of this one great work, manifested in this world?”This passage is His response to His own question.He said all Buddhas, World-Honored Ones, wanted to enable sentient beings to be open to the Buddha’s knowledge and views.This is because the Buddha came to the world for one great cause, to teach them His knowledge and views.
This was His main goal.So, He “wanted to enable sentient beings to be open to the Buddha’s knowledge and views,” to help them become open and understanding.
He wanted us to understand that we intrinsically have the same nature of True Succhness as the Buddha.
The Buddha’s understanding was [very deep,] so of course He had to patiently, carefully and compassionately explain things to us in detail, hoping we would understand.”His knowledge and views, what He could see and understand.Over 2000 years ago, the Buddha said, “With the universe, there are infinite worlds.”No matter what worlds [He was referring to], we can now use science to prove [this concept].When the weather is nice and we look at the sky, we see many points of starlight; each may have its own worlds and its own lands.However, they may not be suitable for people.The atmosphere may be too thin, and there may not be any water; it may not have the necessary conditions to support life.But modern technology has been able to verify this.
In the Buddha’s time technology was not very advanced, but the Buddha was already saying, “Within the universe, there are infinite worlds, countless trillions of worlds.”
So, the Buddha had this wisdom; His knowledge and views were already at this level.
Thus, the Buddha came to help all sentient beings because He wanted them to attain the same understanding.This was His only wish.
[In this passage,] the word “want” expresses His wish.His wish was to enable all sentient beings to open up and understand the Buddha’s knowledge and views.
These are not only limited to Buddhas.
I always say, “There is no difference between [the nature of] the mind, Buddhas and sentient beings.”The more our minds are like the Buddha’s mind, the better we can understand.His knowledge and views, the things that He sees.Thus, we can draw near the principles within them.This is being “open to the Buddha’s knowledge and views”.
The Buddha’s wish was for all sentient beings’ knowledge and views to become equal to His and thus they would “attain purity”.
How can we be open to the Buddha’s knowledge and views?All sentient beings have afflictions, which are ignorant thoughts.If [our minds] are covered by ignorance, how can we become open to the Buddha’s knowledge and views?In order to have the same knowledge and views as the Buddha, we must attain purity.
Our minds must be pure, and our ignorance must be eliminated. If there is still ignorance in our minds, drawing near the Buddha’s knowledge and views will be very difficult. This task is not impossible, it is just that we have not yet cleared away our ignorance. As soon as we clear away our ignorance, we will certainly draw near the Buddha’s knowledge and views.
So, this is a state of purity. So, this is a state of purity. The Buddha utilizes various teachings all for only one goal in hopes that we can eliminate afflictions and wash away the defilements in our minds. Through cleansing these defilements, we change our habitual tendencies. Changes in our habitual tendencies show that our defilements have been eliminated. The number of habitual tendencies we change is equal to the amount of ignorance we eliminate. Thus, [what we do] in our daily living is truly very important. We previously talked about the World-Honored One’s goal for coming to the world. We constantly use the term World-Honored One; as if it is the Buddha’s name. The Buddha is the Great Enlightened One. If one does not attain great enlightenment, one is not qualified to be called “Buddha”. A Buddha enlightens Himself and others and already has perfect enlightened conduct. So, He is called the Buddha.
“In addition be being known as a Buddha, He must be replete with all virtues and be the most honored one in this world. Thus Buddhas are called by another name, World-Honored One, the most honored one in this world. Thus He is called World-Honored One. ”
Next comes being “open to the Buddha’s knowledge and views”. The World-Honored One came to this world for only one great work, “to enable sentient beings to be open to the Buddha’s knowledge and views.” This was the Buddha’s, the World-Honored One’s, purpose for coming into the world.
“The Buddha’s knowledge and views will enable sentient beings to clearly understand and illuminate the ultimate reality of all things, which is the wisdom of His Dharma-nature”.
He wanted us to be “open to the Buddha’s knowledge and views”. He hoped sentient beings could have a very clear understanding, so the light of their wisdom could illuminate the ultimate reality of all things. He wanted us to eliminate our ignorance because only then could the light of our wisdom illuminate all things.
For example, night is when [our side of Earth] faces away from the Sun. When we rotate to face the Sun, that is day. The same principle applies to our minds when we turn away from the path to enlightenment. Why would we turn our backs on the Path? Because we have covered the light of wisdom. Why would we cover the light of wisdom? Because we have ignorance in our minds. Thus, only by eliminating ignorance can we see the ultimate reality of all things. To clearly understand is to know things very clearly and thoroughly; only then can we see the ultimate reality of all things. What is the ultimate reality of all things? Do you still remember? The nature of True Suchness.
So, “the wisdom of the Buddha’s Dharma-nature” is the ultimate reality of all things. If we attain the wisdom of His Dharma-nature, we will know the ultimate reality of all things. Thus the Buddha came into this world to enable everyone to understand that the Dharma is ours to realize. However, if we are not mindful, no matter how many teachings we listen to, we will still be unable to realize or understand them.
So, He spoke of opening sentient beings to the Buddha’s knowledge and views. The Buddha came for this one great work, this very important task, to inspire sentient beings to understand.His knowledge and views. To “attain purity [is to transcend] the wrongdoings of evil actions.”
[Help them] attain purity:
Transcending the wrongdoings of evil actions and eliminating the defilements and contamination of all afflictions leads to purity. Eliminating hindrances, they attain liberation. Transcending defilements, they attain purity.
How do we attain purity? We must all reflect on ourselves. We listen to teachings in this way and cultivate spiritual practices in this way, but have we transcended? What is considered an evil action? Giving rise to discursive thoughts. In our relationships, when we feel an aversion toward someone, that is an evil action. When feel a sense of ill will, that feeling is an evil action; it is an evil action of the mind. If the mind gives rise to a sense of ill will toward anyone, that action taken the mind is an evil action.When we feel ill will toward someone, we will take issue with them over every single thing “I’m going to teach you a lesson, let’s see what you can do about it.” With this attitude, before we even teach the person anything, we have already developed ill will and taken that evil action.
So, as we interact with people, how do we transform and teach them? No matter how stubborn them may be, we must not develop ill will or take evil actions. If that negative feeling arises, our minds have taken action, and we have committed a wrongdoing. Let us all think about this carefully; have we done this?
As we interact with people, have we committed this kind of wrongdoing of evil action? If so, we must “eliminate the defilements and contamination of all afflictions.” To attain purity, all these afflictions and defilements must be eliminated immediately. There is contamination and there are defilements “Defilements” have already been accumulated.
“Contamination” is new. It was not there before, but now it exists; this is called “contamination.” So new and old together are known as “defilements and contamination.” We must eliminate them immediately; we must quickly “eliminate the defilements and contamination of all afflictions.” “[This] leads to purity,” [a state where] “eliminating hindrances, they attain liberation; transcending defilements, they attain purity.”
If we can constantly repent and immediately eliminate our afflictions, then we will no longer be affected by afflictions of the Three Obstructions, or hindered by our greed, anger, ignorance, etc. If we are hindered by these afflictions, we will easily develop overbearing arrogance. Those with overbearing arrogance cannot accept the Dharma.
So we must purify ourselves. We must eliminate afflictions .Thus, we must constantly repent.
In this way, we will be able to remove these obstacles, so we can attain liberation. Otherwise, our minds will constantly be entangled by these afflictions. We must transcend defilements and become pure. This is the greatest purpose for which the Buddha came to the world.
So, dear Bodhisattvas, we truly have to be very mindful in learning the Buddha-Dharma. The Buddha [come here] for one great cause, to open and reveal, so sentient beings could realize and enter His knowledge and views. He put his heartfelt effort into this, so everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「諸佛世尊，欲令眾生開佛知見，使得清淨故，出現於世。」《法華經 方便品第二》
⊙佛具萬德，乃是世間之至尊者，故稱號世尊。
⊙開佛知見：佛為使令眾生了知，照見諸法實相，佛之法性智慧。
⊙使得清淨：離諸惡行之過失，斷諸煩惱之垢染，是謂清淨，即障盡解脫，離垢清淨。
【證嚴上人開示】
「佛陀久默斯要，今經說之。二乘難信難解，盡行所學之深，勇猛建志之深，精修積德之深。」
佛陀久默斯要
今經說之
二乘難信難解
盡行所學之深
勇猛建志之深
精修積德之深
也就是要告訴大家，「佛陀久默斯要」，這最重要的法，佛陀從覺悟那個時刻開始，就要將這心得和大家分享，卻是瞭解眾生根機不堪接受，所以佛陀久默，就是將此法還是保護在內心，無法一時間完全讓大家瞭解。因為人家無法瞭解。
大家不曉得是否還記得，佛陀出定之後，他一直向大家說法很深、很廣，他盡他過去無量劫，親近過百千萬億諸佛，這樣盡形壽所學(之)深。因為他親近過這麼多的佛，時間之長，空間之大，諸佛之多，所學的法，當然就是很深了。
尤其是「勇猛建志之深」。他能夠接受這麼多佛的教法，生生世世都是勇猛精進，建立他的志願，志願堅定，絕對無異，沒有異樣。所以「精修積德之深」，又是很精進，又是很用心在修行。不只是為自修、自得，還是生生世世在行菩薩道，這叫做積德。他造福人群，親近無量數諸佛，吸收很多法，同樣為人群生生世世付出，所積的福德之深。
累積這麼長久的時間，奉行那麼多佛的教法，身體力行，生生世世在濟度眾生。你們想，這個法，這一乘無上甚深微妙法，這種體會，豈是二乘之人有辦法接受的呢？所以，佛陀明明知道，人人本具佛性，直接告訴大家，大家就是難信難解。所以佛陀才會久默斯要，這麼久的時間只是放在心裡。
但是，四十多年過去了，「今」，就是現在，《法華經》必定要說，所以「今經說之」。《法華經》完全要說出佛陀，生生世世累積修行的因緣，要來教導眾生。「今經說之」，現在這部經開始要向大家說了。
所以諸佛，現在再接下來這段（經）文：「諸佛世尊，欲令眾生開佛知見，使得清淨故，出現於世。」
諸佛世尊
欲令眾生
開佛知見
使得清淨故
出現於世
《法華經 方便品第二》
因為前面那段（經）文說：「云何名諸佛世尊，唯以一大事因緣故，出現於世。」現在這段文就是回答，自己又回答，上面說諸佛世尊是為了，欲令眾生開佛知見。因為佛陀來人間一大事因緣，就是要開示眾生佛之知見，這是佛陀來人間，最大的目的，所以說「欲令眾生開佛知見」。要讓眾生，大家的心開意解，能夠瞭解，瞭解我們原來與佛，有同等的真如本性。
佛陀他所瞭解的，到什麼樣的程度，當然佛陀他要用耐心、細心、慈悲心，詳細來解釋，希望讓人人瞭解佛陀的知見，佛陀的所知所見。
佛陀二千多年前，他就說，宇宙之間，有無量數的世界。無論它是什麼世界，我們現在只能用科學來證實。天氣好時，抬頭看天空，點點的星光裡面，每一小點裡都有它的世界。它有陸地，雖然那個地方還不適合人住，空氣稀薄，可能還沒有水分，在那裡有生命的條件還不夠。不過，現在的科學，已經能夠證明到這樣。佛陀的時代還不是科學發達，卻是佛陀就開始說了，宇宙之間，無量數的世界，無量萬億。這佛陀的智慧，他的知見已經到這樣的程度了。
所以佛陀，他要來讓我們大家瞭解，讓眾生，欲令眾生，佛陀唯一的心願，那個「欲」字就是他的心願，他的心願就是要使令眾生，人人都能開解，能瞭解佛的知見。不只是佛有這樣的知見，常常說過，「心、佛、眾生，三無差別。」我們的心，若是接近佛心，那個知見會愈瞭解，瞭解佛陀的知見，瞭解佛陀看的東西，裡面(包)含的道理，我們就能夠愈接近，所以這叫做「開佛知見」。佛陀他的心願，就是希望我們眾生的知見，能和佛平等。
「使得清淨」，就是我們要如何能開佛知見。因為眾生人人心中有煩惱，煩惱就是無明，無明遮蓋著，如何能開佛知見呢？所以，要能和佛一樣的知見，必定要清淨，我們的心要清淨，無明要去除。我們內心若還有無明，這樣要接近佛的見解，那是很難了；不是無法接近，是我們的無明還未掃除。只要你掃除了無明，我們必定是接近佛的見解，所以，這就是清淨。
佛陀只是用種種的教法，只是一個目的，希望人人去除煩惱，將我們的內心清淨，滌心垢，洗滌我們心靈的垢穢，改變我們的習氣。習氣改變，就是表示我們心靈的垢穢，有清除。你改多少習氣，就是清除多少無明，所以我們日常生活，實在是很重要。
前面已經說，世尊在人間的目的。「世尊」，我們常常說「世尊」，好像是佛的名。佛就是大覺者，你若沒有大覺，也沒有資格稱為佛。佛自覺、覺他，已經是覺行圓滿，所以稱為佛。除了稱為佛，佛具萬德，乃是世間之至尊，所以佛又有一個名稱叫做「世尊」。
佛具萬德
乃是世間之
至尊者
故稱號世尊
佛受世間所尊敬，所以稱為「世尊」。
再來，「開佛知見」。世尊來人間只為一大事，就是「欲令眾生開佛知見」。這就是佛陀，世尊，來人間的目的。「開佛知見」就是「為使令眾生了知，照見諸法實相，佛之法性智慧」。
開佛知見：
佛為使令眾生
了知照見
諸法實相
佛之法性智慧
他就是要我們這樣，我們要開佛知見，那就是希望眾生能明明了了，非常的清楚，智慧的光明能照見諸法實相。希望我們去除無明，無明去除，才能智慧之光照見諸法。就如夜晚，就是背著太陽，若是能順轉照到太陽，那就是白天。同樣的道理，我們的心，同樣是一念心，我們若是背道……。為何會背道呢？因為遮蓋了智慧的光明。你為何會遮蓋智慧之光明呢？是因為我們有無明在。所以，除非你將無明去除，若能這樣才有辦法見諸法實相。
「了知」就是明明了了，很清楚，很透徹，才能見到諸法實相。諸法實相是什麼，大家還記得嗎？是真如本性。所以「佛之法性智慧」，這法性智慧是諸法實相。我們若能法性智慧現前，諸法實相自然明明了了。
所以，佛陀來人間，就是要使人人能瞭解，法就是我們的，我們若不用心，哪怕是聽多少經，還是沒辦法體會、瞭解。所以，他說開示眾生佛之知見。佛陀來人間一大事，就是一件大事情，只是要開啟眾生瞭解佛的知見，「使得清淨」，「離諸惡行之過失」。
使得清淨：
離諸惡行之過失
斷諸煩惱之垢染
是謂清淨
即障盡解脫
離垢清淨
我們要如何才能清淨呢？我們大家好好自己反省，經，是這樣聽，行，是這樣修，但是我們是不是有遠離呢？什麼叫做諸惡行？起心動念，光是人與人之間，張三、李四，我對誰不順眼，這就是惡行。因為你的內心對人起了那分惡感，這種惡感就是惡行。因為心行惡，對任何一個人的身上起了那一分惡感，我們的心行就已經有一個惡行在了。
你對這個人若有惡感時，就斤斤計較：我要教育你，看你怎麼辦！用這種方式，人還未讓你教育到，我們自己的惡感、惡行就已經產生了。所以，我們人與人之間，要如何度化、教化，再頑劣的眾生，我們都不能在他的身上，起惡感、惡行。那個惡的感覺，我們的內心，心行就建立了，這叫做惡行之過失。
我們自己好好想一想，我們有沒有，人與人之間，有這樣惡行的過失嗎？若有，「斷諸煩惱之垢穢」。我們若要清淨，這些都叫做煩惱，這些煩惱垢穢，要趕快及時斷除，這些垢染。
「垢」就是囤積下來的。「染」是新的，過去沒有的，現在又開始有，這叫做染。所以新舊累積，這叫做垢染。我們要趕快斷除，我們要「斷諸煩惱之垢染」，要趕快斷除，「是謂清淨」，這樣叫做清淨。
即是「障盡解脫，離垢清淨」。我們若能常常懺悔，趕緊煩惱斷除，這樣我們才不會再受三障煩惱，貪瞋癡等等的煩惱來障礙。我們若有煩惱障礙，就容易是增上慢的人；增上慢的人就無法接受法。所以我們要清淨，所以我們要斷除煩惱，所以我們要時時懺悔，這樣才能清淨這個障，障礙才能去除，我們才能解脫，否則我們的心，常常被這些煩惱將我們綑綁住。我們要離垢穢，清淨，這是佛陀來人間最大的目的。
所以各位菩薩，我們學佛真的要用心學。佛陀是為一大事因緣，目的就是要來開示眾生，悟入佛的知見。用心良苦，請人人時時多用心。
Explanations by Master Cheng-Yan
Subject: Awaken Buddha-Knowledge and Views to Eliminate Defilements and Attain Purity (聞佛知見離垢清淨)
Date: April. 16. 2014
“The Buddha had remained silent for a long time, now He gave the teachings. Two Vehicle practitioners had difficulty believing and understanding the depth of all He had learned and practiced, the depth of the vows He courageously made and the depth of the virtues He diligently cultivated and accumulated.”
This is telling everyone that “the Buddha had remained silent for a long time” on this very important Dharma. From the moment the Buddha attained enlightenment, He had wanted to share this insight with everyone. But He understood that sentient beings could not accept it based on their capabilities, so He remained silent for a long time and safeguarded this Dharma in His heart. He could not help people understand it right away because they were not capable of doing so.
Perhaps you still remember that, after the Buddha emerged from Samadhi, He continuously told everyone that the Dharma is very profound and vast. He spent infinite kalpas in the past drawing near countless Buddhas. All He had learned and practiced was profound. Because He had drawn near so many Buddhas over a long time and in many places, of course the Dharma He learned was very deep. In particular, the vows He courageously made were profound. He was able to accept many Buddhas’ teachings and remain courageous and diligent, life after life. After He established His vows, He remained firm and never deviated from them.
This was “the depth of the virtues He diligently cultivated and accumulated.” He was very diligent and mindful in His spiritual practice. His did not only practice for personal gain; He walked the Bodhisattva-path, life after life. This was how He accumulated virtues. He benefited the people, drew near infinite Buddhas and absorbed much Dharma. Life after life He continued to help others. Thus, the virtues He diligently cultivated and accumulated are very deep. He accumulated [virtues] for such a long time, put many Buddhas teachings into practice and transformed sentient beings life after life. Consider this unsurpassed, subtle and wondrous Dharma of the One Vehicle. Can it truly be accepted by Two Vehicle practitioners?
Though the Buddha clearly knew that everyone intrinsically has Buddha-nature, if He told them that directly, they would find it hard to understand and believe. Thus, the Buddha remained silent on this and kept [the teachings] in His heart for a very long time. However, more than 40 years had gone by; “now” refers to this moment. The Lotus Sutra must be taught, so “now He gave the teachings.”
The Lotus Sutra fully describes the Buddha’s causes and conditions that He accumulated through lifetimes of spiritual practice in order to teach sentient beings.
“Now He gave the teachings” means He was about to reveal them to everyone.
This next passage speaks of all Budddhas and how.“All Buddhas, World-Honored Ones, want to enable sentient beings to be open to the Buddha’s knowledge and views and attain purity.Thus They manifested in this world.”
The earlier passage said, “What is meant by All Buddhas, World-Honored Ones for the cause of this one great work, manifested in this world?”This passage is His response to His own question.He said all Buddhas, World-Honored Ones, wanted to enable sentient beings to be open to the Buddha’s knowledge and views.This is because the Buddha came to the world for one great cause, to teach them His knowledge and views.
This was His main goal.So, He “wanted to enable sentient beings to be open to the Buddha’s knowledge and views,” to help them become open and understanding.
He wanted us to understand that we intrinsically have the same nature of True Succhness as the Buddha.
The Buddha’s understanding was [very deep,] so of course He had to patiently, carefully and compassionately explain things to us in detail, hoping we would understand.”His knowledge and views, what He could see and understand.Over 2000 years ago, the Buddha said, “With the universe, there are infinite worlds.”No matter what worlds [He was referring to], we can now use science to prove [this concept].When the weather is nice and we look at the sky, we see many points of starlight; each may have its own worlds and its own lands.However, they may not be suitable for people.The atmosphere may be too thin, and there may not be any water; it may not have the necessary conditions to support life.But modern technology has been able to verify this.
In the Buddha’s time technology was not very advanced, but the Buddha was already saying, “Within the universe, there are infinite worlds, countless trillions of worlds.”
So, the Buddha had this wisdom; His knowledge and views were already at this level.
Thus, the Buddha came to help all sentient beings because He wanted them to attain the same understanding.This was His only wish.
[In this passage,] the word “want” expresses His wish.His wish was to enable all sentient beings to open up and understand the Buddha’s knowledge and views.
These are not only limited to Buddhas.
I always say, “There is no difference between [the nature of] the mind, Buddhas and sentient beings.”The more our minds are like the Buddha’s mind, the better we can understand.His knowledge and views, the things that He sees.Thus, we can draw near the principles within them.This is being “open to the Buddha’s knowledge and views”.
The Buddha’s wish was for all sentient beings’ knowledge and views to become equal to His and thus they would “attain purity”.
How can we be open to the Buddha’s knowledge and views?All sentient beings have afflictions, which are ignorant thoughts.If [our minds] are covered by ignorance, how can we become open to the Buddha’s knowledge and views?In order to have the same knowledge and views as the Buddha, we must attain purity.
Our minds must be pure, and our ignorance must be eliminated. If there is still ignorance in our minds, drawing near the Buddha’s knowledge and views will be very difficult. This task is not impossible, it is just that we have not yet cleared away our ignorance. As soon as we clear away our ignorance, we will certainly draw near the Buddha’s knowledge and views.
So, this is a state of purity. So, this is a state of purity. The Buddha utilizes various teachings all for only one goal in hopes that we can eliminate afflictions and wash away the defilements in our minds. Through cleansing these defilements, we change our habitual tendencies. Changes in our habitual tendencies show that our defilements have been eliminated. The number of habitual tendencies we change is equal to the amount of ignorance we eliminate. Thus, [what we do] in our daily living is truly very important. We previously talked about the World-Honored One’s goal for coming to the world. We constantly use the term World-Honored One; as if it is the Buddha’s name. The Buddha is the Great Enlightened One. If one does not attain great enlightenment, one is not qualified to be called “Buddha”. A Buddha enlightens Himself and others and already has perfect enlightened conduct. So, He is called the Buddha.
“In addition be being known as a Buddha, He must be replete with all virtues and be the most honored one in this world. Thus Buddhas are called by another name, World-Honored One, the most honored one in this world. Thus He is called World-Honored One. ”
Next comes being “open to the Buddha’s knowledge and views”. The World-Honored One came to this world for only one great work, “to enable sentient beings to be open to the Buddha’s knowledge and views.” This was the Buddha’s, the World-Honored One’s, purpose for coming into the world.
“The Buddha’s knowledge and views will enable sentient beings to clearly understand and illuminate the ultimate reality of all things, which is the wisdom of His Dharma-nature”.
He wanted us to be “open to the Buddha’s knowledge and views”. He hoped sentient beings could have a very clear understanding, so the light of their wisdom could illuminate the ultimate reality of all things. He wanted us to eliminate our ignorance because only then could the light of our wisdom illuminate all things.
For example, night is when [our side of Earth] faces away from the Sun. When we rotate to face the Sun, that is day. The same principle applies to our minds when we turn away from the path to enlightenment. Why would we turn our backs on the Path? Because we have covered the light of wisdom. Why would we cover the light of wisdom? Because we have ignorance in our minds. Thus, only by eliminating ignorance can we see the ultimate reality of all things. To clearly understand is to know things very clearly and thoroughly; only then can we see the ultimate reality of all things. What is the ultimate reality of all things? Do you still remember? The nature of True Suchness.
So, “the wisdom of the Buddha’s Dharma-nature” is the ultimate reality of all things. If we attain the wisdom of His Dharma-nature, we will know the ultimate reality of all things. Thus the Buddha came into this world to enable everyone to understand that the Dharma is ours to realize. However, if we are not mindful, no matter how many teachings we listen to, we will still be unable to realize or understand them.
So, He spoke of opening sentient beings to the Buddha’s knowledge and views. The Buddha came for this one great work, this very important task, to inspire sentient beings to understand.His knowledge and views. To “attain purity [is to transcend] the wrongdoings of evil actions.”
[Help them] attain purity:
Transcending the wrongdoings of evil actions and eliminating the defilements and contamination of all afflictions leads to purity. Eliminating hindrances, they attain liberation. Transcending defilements, they attain purity.
How do we attain purity? We must all reflect on ourselves. We listen to teachings in this way and cultivate spiritual practices in this way, but have we transcended? What is considered an evil action? Giving rise to discursive thoughts. In our relationships, when we feel an aversion toward someone, that is an evil action. When feel a sense of ill will, that feeling is an evil action; it is an evil action of the mind. If the mind gives rise to a sense of ill will toward anyone, that action taken the mind is an evil action.When we feel ill will toward someone, we will take issue with them over every single thing “I’m going to teach you a lesson, let’s see what you can do about it.” With this attitude, before we even teach the person anything, we have already developed ill will and taken that evil action.
So, as we interact with people, how do we transform and teach them? No matter how stubborn them may be, we must not develop ill will or take evil actions. If that negative feeling arises, our minds have taken action, and we have committed a wrongdoing. Let us all think about this carefully; have we done this?
As we interact with people, have we committed this kind of wrongdoing of evil action? If so, we must “eliminate the defilements and contamination of all afflictions.” To attain purity, all these afflictions and defilements must be eliminated immediately. There is contamination and there are defilements “Defilements” have already been accumulated.
“Contamination” is new. It was not there before, but now it exists; this is called “contamination.” So new and old together are known as “defilements and contamination.” We must eliminate them immediately; we must quickly “eliminate the defilements and contamination of all afflictions.” “[This] leads to purity,” [a state where] “eliminating hindrances, they attain liberation; transcending defilements, they attain purity.”
If we can constantly repent and immediately eliminate our afflictions, then we will no longer be affected by afflictions of the Three Obstructions, or hindered by our greed, anger, ignorance, etc. If we are hindered by these afflictions, we will easily develop overbearing arrogance. Those with overbearing arrogance cannot accept the Dharma.
So we must purify ourselves. We must eliminate afflictions .Thus, we must constantly repent.
In this way, we will be able to remove these obstacles, so we can attain liberation. Otherwise, our minds will constantly be entangled by these afflictions. We must transcend defilements and become pure. This is the greatest purpose for which the Buddha came to the world.
So, dear Bodhisattvas, we truly have to be very mindful in learning the Buddha-Dharma. The Buddha [come here] for one great cause, to open and reveal, so sentient beings could realize and enter His knowledge and views. He put his heartfelt effort into this, so everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment