20140505《靜思妙蓮華》精進修行方得究竟（第297集）
⊙諸佛菩薩無上智，一切諸法寂清澄，得入如來淨妙地。超出聲聞緣覺之智，是名出世間上上智。
⊙「是諸眾生，從佛聞法，究竟皆得，一切種智。」《法華經 方便品第二》
⊙是諸眾生：名有情，即一切有情識的動物，集眾緣所生，名為眾生。又歷眾多生死，名為眾生。十法界中，除佛之外，九界有情皆名眾生。
⊙從佛聞法：謂一乘圓頓之法，微妙甚深難解難入，非利根上智之士，聞法不生信，反而生疑起謗。如法華會上五千人等，雖梵音盈耳，猶乃退席而去。
⊙故經云：「無量無數劫，聞是法亦難。」此舉聞法難也。
⊙究竟皆得：圓教極果，妙覺位中，無明之惑既盡，本覺之體全彰，得心見性心即常住，是名究竟覺。
【證嚴上人開示】
諸佛菩薩無上智
一切諸法寂清澄
得入如來淨妙地
超出聲聞緣覺之智
是名出世間上上智
諸佛菩薩無上智慧，一切諸法是寂清澄。寂靜清澄，這是佛陀教菩薩法，諸菩薩的智慧接近佛智，所以諸佛菩薩的智慧、心境，都是近於寂靜清澄的境界。所以，每一位菩薩,已經是得入如來淨妙地。這是超出了聲聞、緣覺的智慧。
所以，在《法華經》裡，再三一直說，佛的知見，一般人無法體會佛知佛見，哪怕是到聲聞、緣覺的境界，還是無法體會、瞭解佛知佛見，因為這是一切種智。一切種智」，就是如來清淨的智慧，所以「是名出世間上上智」。上上智，就是一切種智，就是無上正等正覺的智慧，這就是諸佛、菩薩的智慧。
如何能使令一切眾生，體會佛的道理？所以不只是人，是所有的眾生。所以在「阿含部」裡，有多少的故事，故事中，除了人間，還有動物的境界。佛陀也曾經到過畜生道，那不是因為業，到畜生道，是他清淨無上的智慧，他入畜生道，是去度化同類，或者是度化人類；在畜生道中也能度化人類，甚至最微細的生命，同樣也能化身度化。
釋迦佛說，無量劫以前，有一位一切度王佛，他的弟子群中，有二位很有特色的弟子，一位就是精進辯，一位是德樂正。這二位弟子，一位是很精進，一位是很懈怠，這二位是很好的道友。這位很精進的弟子，看到這位德樂正，有心要求法，有心要聽經，但是每一次聽經，他只要坐下來，不要多久就開始打瞌睡。他看了很不忍心。
有一天，他走過德樂正的面前，又是看到他在睡，他就叫他：「德樂正，我們要好好提起精神，不要再昏沉。為了一時的昏沉，為了一時身體的快樂、安樂，沒有想到這百千萬劫，難遭遇的妙法，我們這輩子若得不到，來生世不知道要到什麼時候？我們若是一失人身，遠離佛法，將來又是會到哪裡去？不得自覺！」用很懇切的心，這樣一直鞭策、勉勵他。
德樂正比丘，他也深生慚愧，開始他自己自我警惕，開始很認真。但是幾天後，開始慢慢地又是昏沉、昏沉。但是，他常常腦海中還是有這個聲音：「要精進，要精進，一失人身，萬劫難再。」所以，他就去找，找到水邊的地方，在石頭上開始在那裡坐著，自己自我警惕：「現在若睡著了，稍微一搖動，打瞌睡，若跌下去，就是在水裡。」要一直自己自我警惕。但是，又是經過一段時間，開始又睡了。
精進辯比丘，遠遠地看到，他就化(為)一隻蜜蜂，故意在他的面前，不斷地嗡嗡地、嗡嗡叫。他眼睛若閉起來，那隻蜜蜂就開始，又在他的眼前這樣搖動，(發出)聲音，(他)也是眼睛趕快張開。這期間，眼睛張開時，就看到這隻蜜蜂飛啊飛，他眼睛就注意這隻蜜蜂，飛到水池上的蓮花，蓮花開了，牠停在花(苞)裡。
忽然間，一陣風搖動了這朵花，這朵花垂了下去，這隻蜜蜂就掉入水池裡了。水池裡都是泥沼，爛泥巴，這隻蜜蜂就在那裡很奮力地，在那裡一直一直，非常的奮力，終於讓牠脫離了泥沼。展翅到水面上，清淨的水面，將牠的翅膀，好像在那裡洗污染到的泥，在水面奮翅，翅膀在水裡搖搖晃晃，將那些爛泥巴，泥就這樣完全洗掉了。又回頭來，又在蓮花的(蓮)蓬上，安然自在，仰頭看著天。
這位比丘看了，好像很大的啟悟，像這樣的境界，不就是在警惕自己嗎？若是耽戀在甘露味，就容易太過於安逸，就容易墮落泥沼裡。人生在修行的過程，不就是要自我警惕，利用這個身體度這輩子，能夠好好把握。
發心一時很容易，假如沒有恆心，也是一樣萬劫難。這句話，好像這隻蜜蜂，在對他說話，就這樣又是再自我警惕，必定要自我奮發自強。
這段講完時，釋迦牟尼佛就開始說：大家知道嗎？那位精進辯就是過去的我，釋迦牟尼佛。這位德樂正，他就是現在的彌勒菩薩，未來即將成佛。過去生中，我們時時就是作伴，求佛法，時時我都在提醒彌勒，用種種的方法。
原來，諸佛、菩薩，原來生生世世都是互相為伴，互相助道法，互相教育。這就是我們要很體會，佛法很奇妙。「諸佛菩薩無上智」，哪位在度哪位呢？未來的彌勒佛，若出世時，相信釋迦佛，也會成為菩薩在助道場。
所以，由此道理，我們就能瞭解，我們都是應緣來人間，有的人是現(為)聞、緣覺。若沒有聲聞、緣覺，佛陀怎麼可能一直要將，這心所護念的法說出來呢？所以這段（經）文，一直一直說「種種因緣」。這「種種因緣」，含意很廣很大，很多很多的因緣，無不都是法。
現在我們就知道了，「是諸眾生，從佛聞法，究竟皆得，一切種智。」
是諸眾生
從佛聞法
究竟皆得
一切種智
《法華經 方便品第二》
這就是用種種因緣說法。所以，希望所有的眾生從佛聞法，都能夠究竟皆得一切種智。希望大家所得到的，不只是聲聞、辟支佛的法，不是四諦、十二因緣而已，應該還要進趣六度萬行。所以這是佛陀的用心。
所以，「是諸眾生」，此處的解釋，叫做「有情」。
是諸眾生：
名有情
即一切
有情識的動物
集眾緣所生
名為眾生
又歷眾多生死
名為眾生
十法界中
除佛之外
九界有情
皆名眾生
就是一切有情識的動物。人人有八識，八識，不只是人有而已，所有的動物都同樣有「識」，所以叫做「有情」，所有的動物，都堪稱「有情」。
「集眾緣所生，名為眾生。」有情識的叫做「有情」，但是，我們若集種種因緣，所以稱為「眾生」。動物有動物的緣，牠就叫做動物；天有天造福的緣，叫做天人；地獄有地獄的苦難，是集種種的惡因、惡緣，所以在地獄的眾生。總而言之，眾生就是，一切集種種緣所生的有識、有情識的，都叫做眾生，六道中都是眾生。
還有，「又歷眾多生死，名為眾生」。我們不知道在六道輪迴，輪迴多久了，不知道多少生、多少世，不知道去過多少道。很多，叫做「眾」，所以眾生。
在十法界中，十法界是四聖六凡，過去對大家解釋過了，這十法界中，除了佛之外，其餘九界都能稱為「有情」，皆名眾生。菩薩，菩薩叫做「覺有情」、尤其是「大覺有情」，這叫做菩薩。既覺悟的人，就能稱為「覺有情」。
又「從佛聞法」，那就是「一乘圓頓之法，微妙甚深，難解難入，非利根上智之士，聞法不生信，反而生疑起謗」。
從佛聞法：
謂一乘圓頓之法
微妙甚深難解難入
非利根上智之士
聞法不生信
反而生疑起謗
這在現在，不知道有多少人，都是這樣非利根者。
如法華會上
五千人等
雖梵音盈耳
猶乃退席而去
就如法華會上，還是有五千人等退座了。記得嗎？佛陀在世時，他這樣苦口婆心，要引導人人要懂得疼惜法，要懂得把握時間，要懂得用心接受。竟然開始要說了，會中就已經有那麼多人，那樣禮佛而退。這是在佛世時，就這樣了，若不是很利根者，要他來接受這一乘實相的道理，實在是不容易。
所以，經文中說：「無量無數劫，聞是法亦難」。
故經云
無量無數劫
聞是法亦難
此舉聞法難也。
很長久的時間，你在這長久的時間，有聽法了，但是，真正要聽到法的精髓，實在聽法也是難。何況有很多因緣不具足，無法接受佛法的人，還有接受了佛法，根機不夠的人等等，要聽到一乘真實的道理，不容易！這就是表示聞法難。
究竟皆得：
圓教極果
妙覺位中
無明之惑既盡
本覺之體全彰
得心見性心即常住
是名究竟覺。
「究竟皆得一切種智」，就是圓教，極果，就是妙覺當中。佛陀希望我們人人都能夠到達圓覺，圓融妙覺，能夠回歸我們的本性。所以希望我們人人，無明之惑都完全去盡，本覺之體全都能夠顯現。
這就是我們聞法、聽經要很用心，聽了之後，聞、思、修，瞭解、深入它的道理，本覺之體，才能夠完全現前。「得心見性」，能夠心見到我們的本性，「心即常住，是名究竟覺」。我們的心若能常住，在這念清淨的本性，這叫做究竟覺，也就是圓融的妙覺，也就是真如清淨的本性。
所以，學佛，真的是要時時自我警惕。哪怕是修菩薩行，在那過程中，一不小心，這種的混沌、睡眠、懈怠，還是會常常恢復回來。所以我們要常常提高警覺，時時要多用心。
Explanations by Master Cheng-Yan
Subject: Sentient Beings Will Ultimately Attain Wisdom(精進修行方得究竟)
Date: May. 05. 2014
All Buddhas and Bodhisattvas have unsurpassed wisdom. All phenomena are in a tranquil and clear state. This tranquil and clear state is how the Buddha teaches the Bodhisattva-path.
The wisdom of all Bodhisattvas is close to the Buddha’s wisdom. Thus, the wisdom and mindset of all Buddhas and Bodhisattvas are in a very tranquil and clear state. So, every Bodhisattva has already entered the Tathagata’s pure and wondrous land surpassing the wisdom of Hearers and Pratyekabuddhas. So, the Lotus Sutra repeatedly states that the Buddha’s knowledge and views cannot be realized by ordinary people. Even Hearers and Pratyekabuddhas cannot realize the Buddha’s knowledge and views because He has all-encompassing wisdom. This all-encompassing wisdom is the pure wisdom of the Tathagata. “It is called world-transcending supreme wisdom.” Supreme wisdom is all-encompassing wisdom, the wisdom of one who has attained supreme, perfect, universal enlightenment.
It is the wisdom of all Buddhas and Bodhisattvas. This is how the Buddha helps all sentient beings realize the truths of the Buddhas. He did this not only for humans, but for all sentient beings. In the Agama teachings, there are so many stories. They take place not only in the human realm but also in the animal realm. The Buddha had also lived in the animal realm, not due to karmic retributions but due to His pure and unsurpassed wisdom. He lived as different animals to transform similar beings or to transform human beings. Even as an animal, He could transform humans. Even the smallest creatures can transform others.
The Buddha told a story from infinite kalpas ago. There was a Buddha named All-Transforming. Among His disciples, there were two who stood out. One was Diligent-Rhetoric. One was Joyous-Virtue. Of these two disciples, one was very diligent and the other was very lazy. They were good spiritual friends. Diligent-Rhetoric knew that Joyous-Virtue sincerely wanted to hear the Buddha’s teachings. But when it came time to listen, once he sat down, he nodded off quickly. [Diligent-Rhetoric] could not bear to see this. One day, he walked by Joyous-Virtue and saw him sleeping again. Diligent-Rhetoric called to him, “Joyous-Virtue, we must be energized and focused, we can no longer be lethargic.We must not allow momentary drowsiness or physical pleasures to make us forget such precious, wondrous Dharma.If we do not [learn it] in this lifetime, when will we encounter it again?If we lose our human form and grow distant from the Buddha-Dharma, “where will we end up?We have no way of knowing.”
With great sincerity, he gave this advice and encouragement.
Jouyous-Virtue felt deeply remorseful and became more vigilant of himself.He began to practice earnestly.But after a few days, his mind slowly became drowsy and foggy again.But he constantly heard a voice in his head, “Be diligent, be diligent.Once human form is lost it might not be recovered for eons.”
So, he found a spot by the water with a rock and sat on top of it [to meditate].He reminded himself, “If I fall asleep, the slightest movement from nodding off, will cause me to fall into the water.”Thus, he reminded himself to be vigilant.But after sitting there for a while, he dozed off again.
Diligent-Rhetoric saw this from after.So, [Diligent-Rhetoric] transformed into a bee and intentionally buzzed in front of Joyous-Virtue’s face.Every time Joyous-Virtue closed his eyes, the bee would fly and buzz in front of his eyes.Then he would quickly open his eyes.When he opened his eyes, he would see this bee flying back and forth.Then he noticed it would fly to a lotus flower on the pond.It rested on the lotus flower blossom.
Suddenly, a gust of wind shook the flower and caused it to bend over so the bee fell into the pond.The pond was muddy and the bee struggled mightily to get out.It kept struggling vigorously until it finally freed itself from the mud.Then it flew over the surface of the clear water, seemingly to wash off the mud from its wings by beating them against the water.This completely washed off the mud.
Then it returned to the lotus pod and, at ease once again, looked up into the sky.
The bhiksu observed this entire process and attained a great realization.Wasn’t this kind of scene a reminder for himself to be vigilant?“If we are enamored with the taste of nectar, we will easily become too comfortable and will easily fall into the mud.As we engage in spiritual practice, we need to be vigilant under al conditions and make use of this lifetime to transform ourselves.”
It is very easy to become inspired, but if we do not sustain our [spiritual aspiration we may not be [ born human] again for eons.He felt as if the bee was speaking to him, so he reminded himself to be vigilant.He felt very motivated to work hard.
After finishing this story, Sakyamuni Buddha then said, “Do you know that.
Diligent-Rhetoric was me, Sakyamuni Buddha,in a past life? Joyous-Virtue is now Maitreya Bodhisattva, who will be the next Buddha. In our past lives, we were companions in seeking the Dharma. I have constantly reminded Maitreya through various means”. As it turns out, all Buddhas and Bodhisattvas have been each other’s companions, life after life. They taught and supported each on the Path. This helps us realize how wondrous the Dharma is “All Buddhas and Bodhisattvas have supreme wisdom. Who is transforming whom?”
In the future, when Maitreya manifests as a Buddha, I believe that Sakyamuni will become a Bodhisattva and assist at [Maitreya’s] Dharma-assembly. Based on this understand, we can realize that we all come to the world due to karmic conditions. So, some people manifest as Hearers and Solitary Realizers. Without Hearers and Solitary Realizers, how would the Buddha continue to teach the Dharma He safeguarded in His heart? So, this passage in the sutra keeps describing “various causes and conditions”. These “various causes and conditions” encompass many karmic conditions, which are all teachings.
Now we know, “These myriad living beings listen to the teachings from all Buddhas and will ultimately attain all-encompassing wisdom”.
By utilizing various causes and conditions, the Buddha hopes all sentient beings can listen to the Dharma and ultimately attain all-encompassing wisdom. He hopes that everyone will not only realize the teachings for Hearers and Pratyekabuddhas, not just the Four Noble Truths and Twelve Links of Cyclic Existence, but also actualize the Six Perfections in myriad actions. This shows the Buddha’s care and effort. Here, “these myriad living beings” is explained as meaning sentient beings.
These myriad living beings: All living beings are sentient. So, all animals have sentience and consciousness and arise out of a myriad of conditions. Thus we use myriad to describe living beings. Also, as they undergo myriad cycles of samsara, we use myriad to describe living beings. In the Ten Dharma-realms, aside from the Buddha [realm], beings in the other nine are sentient beings.
So, all animals have sentience and consciousness. We all have the Eight Consciousnesses. Not only do humans have them, all animals also have “consciousness, so all are considered “sentient”. All animals can be considered “sentient”. “They arise our of a myriad of conditions. Thus we use myriad to describe living beings”. Those with sentience and consciousness are considered “sentient”. Because we have accumulated a myriad of causes and conditions, we are part of the myriads of sentient beings. Animals had karmic conditions to become animals.
Those with the blessed conditions to be born in heaven are heavenly beings. Those who accumulate evil causes and conditions will become sentient beings who suffer in hell. In conclusion, sentient beings are conscious beings who amass various conditions. Those with sentience and consciousness in the Six Realms are all sentient beings.
Also, “as they undergo myriad cycles of samsara, we use myriad to describe living beings”. We do not know how long we have been transmigrating within the Six Realms. We have experienced birth and death many times, for many lifetimes and in many realms. This happens myriads of times to all sentient beings. “[They exist] in the Ten Dharma-realms”. The Ten Dharma-realms are the Four Noble and Six Unenlightened Realms. I have explained this before.
In the Ten Dharma-realms, aside from the Buddha [realms], beings in the other nine are all sentient beings. Bodhisattvas are “enlightened sentient beings, some are even “great enlightened sentient beings.” An awakened person can be called “an awakened sentient beings.”
[All beings] listen to “teachings from all Buddhas.” It is said, “The complete and immediate One Vehicle is subtle, wondrous, extremely profound and difficult to understand and enter.” People without sharp capabilities or superior wisdom listen to teachings and cannot comprehend them, listen to teachings and do not give rise to faith. They listen to teachings and do not believe in the Dharma. Instead, they give rise to doubt and slander.
There are many such people right now, people without sharp capabilities.
For example, at the Lotus Dharma-assembly, thought the ears of 5000 people rang with the Brahma-voice, they still withdrew and left.
For example, at the Lotus Dharma-assembly 5000 people withdrew and walked out. Remember this? When the Buddha was in the world, He put in great effort to guide people ti cherish the Dharma, to seize the moment and to mindfully accept [teachings].
Incredibly, as He began to speak, many people at the assembly paid their respects and them left. This happened even during His time in this world. for those without sharp capabilities, accepting the ultimate reality of the One Vehicle is truly not easy.
So, the sutra states, “Even in infinite, limitless kalpas, hearing this Dharma is still difficult.”
For a long time, we have been listening to teachings. But to truly hear the essence of the Dharma is very difficult. Moreover, there are many do not yet have the karmic conditions to accept teachings.There are also those who accepted the Dharma but do not have sufficient capabilities. To hear the true principles of the One Vehicle is not easy. This shows how hard it is to listen to teachings.
[They] will ultimately attain: With perfect teachings and the ultimate fruit, in the stage of wondrous enlightenment the delusions of ignorance will be eliminated and the embodiment of fundamental enlightenment will completely manifest. At that time, the mind sees its own nature and will always abide in it. This is the state of ultimate enlightenment.
[They] ultimately attain all-encompassing wisdom which is perfect teachings and the ultimate fruit, the stage of wondrous enlightenment. The Buddha hopes that we can all attain perfect and wondrous enlightenment and return to our intrinsic nature. He hopes that once we fully eliminate the delusions of ignorance, the embodiment of fundamental enlightenment will manifest.In listening to the teachings, we must be mindful.
After listening, we must contemplate and practice to really penetrate their principles. When the embodiment of enlightenment has completely manifested, “the mind sees its own nature.” When the mind can see its intrinsic nature, “it will always abide in it. This is the state of ultimate enlightenment.”
If our minds can always abide in our pure intrinsic nature, we have attained ultimate enlightenment, which is perfect, wondrous enlightenment and the pure intrinsic nature of True Suchness.
So learning the Buddha’s teachings really requires constant self-vigilance. When practicing the Bodhisattva-path, even the slightest bit of carelessness can lead us to be confused, drowsy and indolent again. So, we must constantly raise our awareness and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙諸佛菩薩無上智，一切諸法寂清澄，得入如來淨妙地。超出聲聞緣覺之智，是名出世間上上智。
⊙「是諸眾生，從佛聞法，究竟皆得，一切種智。」《法華經 方便品第二》
⊙是諸眾生：名有情，即一切有情識的動物，集眾緣所生，名為眾生。又歷眾多生死，名為眾生。十法界中，除佛之外，九界有情皆名眾生。
⊙從佛聞法：謂一乘圓頓之法，微妙甚深難解難入，非利根上智之士，聞法不生信，反而生疑起謗。如法華會上五千人等，雖梵音盈耳，猶乃退席而去。
⊙故經云：「無量無數劫，聞是法亦難。」此舉聞法難也。
⊙究竟皆得：圓教極果，妙覺位中，無明之惑既盡，本覺之體全彰，得心見性心即常住，是名究竟覺。
【證嚴上人開示】
諸佛菩薩無上智
一切諸法寂清澄
得入如來淨妙地
超出聲聞緣覺之智
是名出世間上上智
諸佛菩薩無上智慧，一切諸法是寂清澄。寂靜清澄，這是佛陀教菩薩法，諸菩薩的智慧接近佛智，所以諸佛菩薩的智慧、心境，都是近於寂靜清澄的境界。所以，每一位菩薩,已經是得入如來淨妙地。這是超出了聲聞、緣覺的智慧。
所以，在《法華經》裡，再三一直說，佛的知見，一般人無法體會佛知佛見，哪怕是到聲聞、緣覺的境界，還是無法體會、瞭解佛知佛見，因為這是一切種智。一切種智」，就是如來清淨的智慧，所以「是名出世間上上智」。上上智，就是一切種智，就是無上正等正覺的智慧，這就是諸佛、菩薩的智慧。
如何能使令一切眾生，體會佛的道理？所以不只是人，是所有的眾生。所以在「阿含部」裡，有多少的故事，故事中，除了人間，還有動物的境界。佛陀也曾經到過畜生道，那不是因為業，到畜生道，是他清淨無上的智慧，他入畜生道，是去度化同類，或者是度化人類；在畜生道中也能度化人類，甚至最微細的生命，同樣也能化身度化。
釋迦佛說，無量劫以前，有一位一切度王佛，他的弟子群中，有二位很有特色的弟子，一位就是精進辯，一位是德樂正。這二位弟子，一位是很精進，一位是很懈怠，這二位是很好的道友。這位很精進的弟子，看到這位德樂正，有心要求法，有心要聽經，但是每一次聽經，他只要坐下來，不要多久就開始打瞌睡。他看了很不忍心。
有一天，他走過德樂正的面前，又是看到他在睡，他就叫他：「德樂正，我們要好好提起精神，不要再昏沉。為了一時的昏沉，為了一時身體的快樂、安樂，沒有想到這百千萬劫，難遭遇的妙法，我們這輩子若得不到，來生世不知道要到什麼時候？我們若是一失人身，遠離佛法，將來又是會到哪裡去？不得自覺！」用很懇切的心，這樣一直鞭策、勉勵他。
德樂正比丘，他也深生慚愧，開始他自己自我警惕，開始很認真。但是幾天後，開始慢慢地又是昏沉、昏沉。但是，他常常腦海中還是有這個聲音：「要精進，要精進，一失人身，萬劫難再。」所以，他就去找，找到水邊的地方，在石頭上開始在那裡坐著，自己自我警惕：「現在若睡著了，稍微一搖動，打瞌睡，若跌下去，就是在水裡。」要一直自己自我警惕。但是，又是經過一段時間，開始又睡了。
精進辯比丘，遠遠地看到，他就化(為)一隻蜜蜂，故意在他的面前，不斷地嗡嗡地、嗡嗡叫。他眼睛若閉起來，那隻蜜蜂就開始，又在他的眼前這樣搖動，(發出)聲音，(他)也是眼睛趕快張開。這期間，眼睛張開時，就看到這隻蜜蜂飛啊飛，他眼睛就注意這隻蜜蜂，飛到水池上的蓮花，蓮花開了，牠停在花(苞)裡。
忽然間，一陣風搖動了這朵花，這朵花垂了下去，這隻蜜蜂就掉入水池裡了。水池裡都是泥沼，爛泥巴，這隻蜜蜂就在那裡很奮力地，在那裡一直一直，非常的奮力，終於讓牠脫離了泥沼。展翅到水面上，清淨的水面，將牠的翅膀，好像在那裡洗污染到的泥，在水面奮翅，翅膀在水裡搖搖晃晃，將那些爛泥巴，泥就這樣完全洗掉了。又回頭來，又在蓮花的(蓮)蓬上，安然自在，仰頭看著天。
這位比丘看了，好像很大的啟悟，像這樣的境界，不就是在警惕自己嗎？若是耽戀在甘露味，就容易太過於安逸，就容易墮落泥沼裡。人生在修行的過程，不就是要自我警惕，利用這個身體度這輩子，能夠好好把握。
發心一時很容易，假如沒有恆心，也是一樣萬劫難。這句話，好像這隻蜜蜂，在對他說話，就這樣又是再自我警惕，必定要自我奮發自強。
這段講完時，釋迦牟尼佛就開始說：大家知道嗎？那位精進辯就是過去的我，釋迦牟尼佛。這位德樂正，他就是現在的彌勒菩薩，未來即將成佛。過去生中，我們時時就是作伴，求佛法，時時我都在提醒彌勒，用種種的方法。
原來，諸佛、菩薩，原來生生世世都是互相為伴，互相助道法，互相教育。這就是我們要很體會，佛法很奇妙。「諸佛菩薩無上智」，哪位在度哪位呢？未來的彌勒佛，若出世時，相信釋迦佛，也會成為菩薩在助道場。
所以，由此道理，我們就能瞭解，我們都是應緣來人間，有的人是現(為)聞、緣覺。若沒有聲聞、緣覺，佛陀怎麼可能一直要將，這心所護念的法說出來呢？所以這段（經）文，一直一直說「種種因緣」。這「種種因緣」，含意很廣很大，很多很多的因緣，無不都是法。
現在我們就知道了，「是諸眾生，從佛聞法，究竟皆得，一切種智。」
是諸眾生
從佛聞法
究竟皆得
一切種智
《法華經 方便品第二》
這就是用種種因緣說法。所以，希望所有的眾生從佛聞法，都能夠究竟皆得一切種智。希望大家所得到的，不只是聲聞、辟支佛的法，不是四諦、十二因緣而已，應該還要進趣六度萬行。所以這是佛陀的用心。
所以，「是諸眾生」，此處的解釋，叫做「有情」。
是諸眾生：
名有情
即一切
有情識的動物
集眾緣所生
名為眾生
又歷眾多生死
名為眾生
十法界中
除佛之外
九界有情
皆名眾生
就是一切有情識的動物。人人有八識，八識，不只是人有而已，所有的動物都同樣有「識」，所以叫做「有情」，所有的動物，都堪稱「有情」。
「集眾緣所生，名為眾生。」有情識的叫做「有情」，但是，我們若集種種因緣，所以稱為「眾生」。動物有動物的緣，牠就叫做動物；天有天造福的緣，叫做天人；地獄有地獄的苦難，是集種種的惡因、惡緣，所以在地獄的眾生。總而言之，眾生就是，一切集種種緣所生的有識、有情識的，都叫做眾生，六道中都是眾生。
還有，「又歷眾多生死，名為眾生」。我們不知道在六道輪迴，輪迴多久了，不知道多少生、多少世，不知道去過多少道。很多，叫做「眾」，所以眾生。
在十法界中，十法界是四聖六凡，過去對大家解釋過了，這十法界中，除了佛之外，其餘九界都能稱為「有情」，皆名眾生。菩薩，菩薩叫做「覺有情」、尤其是「大覺有情」，這叫做菩薩。既覺悟的人，就能稱為「覺有情」。
又「從佛聞法」，那就是「一乘圓頓之法，微妙甚深，難解難入，非利根上智之士，聞法不生信，反而生疑起謗」。
從佛聞法：
謂一乘圓頓之法
微妙甚深難解難入
非利根上智之士
聞法不生信
反而生疑起謗
這在現在，不知道有多少人，都是這樣非利根者。
如法華會上
五千人等
雖梵音盈耳
猶乃退席而去
就如法華會上，還是有五千人等退座了。記得嗎？佛陀在世時，他這樣苦口婆心，要引導人人要懂得疼惜法，要懂得把握時間，要懂得用心接受。竟然開始要說了，會中就已經有那麼多人，那樣禮佛而退。這是在佛世時，就這樣了，若不是很利根者，要他來接受這一乘實相的道理，實在是不容易。
所以，經文中說：「無量無數劫，聞是法亦難」。
故經云
無量無數劫
聞是法亦難
此舉聞法難也。
很長久的時間，你在這長久的時間，有聽法了，但是，真正要聽到法的精髓，實在聽法也是難。何況有很多因緣不具足，無法接受佛法的人，還有接受了佛法，根機不夠的人等等，要聽到一乘真實的道理，不容易！這就是表示聞法難。
究竟皆得：
圓教極果
妙覺位中
無明之惑既盡
本覺之體全彰
得心見性心即常住
是名究竟覺。
「究竟皆得一切種智」，就是圓教，極果，就是妙覺當中。佛陀希望我們人人都能夠到達圓覺，圓融妙覺，能夠回歸我們的本性。所以希望我們人人，無明之惑都完全去盡，本覺之體全都能夠顯現。
這就是我們聞法、聽經要很用心，聽了之後，聞、思、修，瞭解、深入它的道理，本覺之體，才能夠完全現前。「得心見性」，能夠心見到我們的本性，「心即常住，是名究竟覺」。我們的心若能常住，在這念清淨的本性，這叫做究竟覺，也就是圓融的妙覺，也就是真如清淨的本性。
所以，學佛，真的是要時時自我警惕。哪怕是修菩薩行，在那過程中，一不小心，這種的混沌、睡眠、懈怠，還是會常常恢復回來。所以我們要常常提高警覺，時時要多用心。
Explanations by Master Cheng-Yan
Subject: Sentient Beings Will Ultimately Attain Wisdom(精進修行方得究竟)
Date: May. 05. 2014
All Buddhas and Bodhisattvas have unsurpassed wisdom. All phenomena are in a tranquil and clear state. This tranquil and clear state is how the Buddha teaches the Bodhisattva-path.
The wisdom of all Bodhisattvas is close to the Buddha’s wisdom. Thus, the wisdom and mindset of all Buddhas and Bodhisattvas are in a very tranquil and clear state. So, every Bodhisattva has already entered the Tathagata’s pure and wondrous land surpassing the wisdom of Hearers and Pratyekabuddhas. So, the Lotus Sutra repeatedly states that the Buddha’s knowledge and views cannot be realized by ordinary people. Even Hearers and Pratyekabuddhas cannot realize the Buddha’s knowledge and views because He has all-encompassing wisdom. This all-encompassing wisdom is the pure wisdom of the Tathagata. “It is called world-transcending supreme wisdom.” Supreme wisdom is all-encompassing wisdom, the wisdom of one who has attained supreme, perfect, universal enlightenment.
It is the wisdom of all Buddhas and Bodhisattvas. This is how the Buddha helps all sentient beings realize the truths of the Buddhas. He did this not only for humans, but for all sentient beings. In the Agama teachings, there are so many stories. They take place not only in the human realm but also in the animal realm. The Buddha had also lived in the animal realm, not due to karmic retributions but due to His pure and unsurpassed wisdom. He lived as different animals to transform similar beings or to transform human beings. Even as an animal, He could transform humans. Even the smallest creatures can transform others.
The Buddha told a story from infinite kalpas ago. There was a Buddha named All-Transforming. Among His disciples, there were two who stood out. One was Diligent-Rhetoric. One was Joyous-Virtue. Of these two disciples, one was very diligent and the other was very lazy. They were good spiritual friends. Diligent-Rhetoric knew that Joyous-Virtue sincerely wanted to hear the Buddha’s teachings. But when it came time to listen, once he sat down, he nodded off quickly. [Diligent-Rhetoric] could not bear to see this. One day, he walked by Joyous-Virtue and saw him sleeping again. Diligent-Rhetoric called to him, “Joyous-Virtue, we must be energized and focused, we can no longer be lethargic.We must not allow momentary drowsiness or physical pleasures to make us forget such precious, wondrous Dharma.If we do not [learn it] in this lifetime, when will we encounter it again?If we lose our human form and grow distant from the Buddha-Dharma, “where will we end up?We have no way of knowing.”
With great sincerity, he gave this advice and encouragement.
Jouyous-Virtue felt deeply remorseful and became more vigilant of himself.He began to practice earnestly.But after a few days, his mind slowly became drowsy and foggy again.But he constantly heard a voice in his head, “Be diligent, be diligent.Once human form is lost it might not be recovered for eons.”
So, he found a spot by the water with a rock and sat on top of it [to meditate].He reminded himself, “If I fall asleep, the slightest movement from nodding off, will cause me to fall into the water.”Thus, he reminded himself to be vigilant.But after sitting there for a while, he dozed off again.
Diligent-Rhetoric saw this from after.So, [Diligent-Rhetoric] transformed into a bee and intentionally buzzed in front of Joyous-Virtue’s face.Every time Joyous-Virtue closed his eyes, the bee would fly and buzz in front of his eyes.Then he would quickly open his eyes.When he opened his eyes, he would see this bee flying back and forth.Then he noticed it would fly to a lotus flower on the pond.It rested on the lotus flower blossom.
Suddenly, a gust of wind shook the flower and caused it to bend over so the bee fell into the pond.The pond was muddy and the bee struggled mightily to get out.It kept struggling vigorously until it finally freed itself from the mud.Then it flew over the surface of the clear water, seemingly to wash off the mud from its wings by beating them against the water.This completely washed off the mud.
Then it returned to the lotus pod and, at ease once again, looked up into the sky.
The bhiksu observed this entire process and attained a great realization.Wasn’t this kind of scene a reminder for himself to be vigilant?“If we are enamored with the taste of nectar, we will easily become too comfortable and will easily fall into the mud.As we engage in spiritual practice, we need to be vigilant under al conditions and make use of this lifetime to transform ourselves.”
It is very easy to become inspired, but if we do not sustain our [spiritual aspiration we may not be [ born human] again for eons.He felt as if the bee was speaking to him, so he reminded himself to be vigilant.He felt very motivated to work hard.
After finishing this story, Sakyamuni Buddha then said, “Do you know that.
Diligent-Rhetoric was me, Sakyamuni Buddha,in a past life? Joyous-Virtue is now Maitreya Bodhisattva, who will be the next Buddha. In our past lives, we were companions in seeking the Dharma. I have constantly reminded Maitreya through various means”. As it turns out, all Buddhas and Bodhisattvas have been each other’s companions, life after life. They taught and supported each on the Path. This helps us realize how wondrous the Dharma is “All Buddhas and Bodhisattvas have supreme wisdom. Who is transforming whom?”
In the future, when Maitreya manifests as a Buddha, I believe that Sakyamuni will become a Bodhisattva and assist at [Maitreya’s] Dharma-assembly. Based on this understand, we can realize that we all come to the world due to karmic conditions. So, some people manifest as Hearers and Solitary Realizers. Without Hearers and Solitary Realizers, how would the Buddha continue to teach the Dharma He safeguarded in His heart? So, this passage in the sutra keeps describing “various causes and conditions”. These “various causes and conditions” encompass many karmic conditions, which are all teachings.
Now we know, “These myriad living beings listen to the teachings from all Buddhas and will ultimately attain all-encompassing wisdom”.
By utilizing various causes and conditions, the Buddha hopes all sentient beings can listen to the Dharma and ultimately attain all-encompassing wisdom. He hopes that everyone will not only realize the teachings for Hearers and Pratyekabuddhas, not just the Four Noble Truths and Twelve Links of Cyclic Existence, but also actualize the Six Perfections in myriad actions. This shows the Buddha’s care and effort. Here, “these myriad living beings” is explained as meaning sentient beings.
These myriad living beings: All living beings are sentient. So, all animals have sentience and consciousness and arise out of a myriad of conditions. Thus we use myriad to describe living beings. Also, as they undergo myriad cycles of samsara, we use myriad to describe living beings. In the Ten Dharma-realms, aside from the Buddha [realm], beings in the other nine are sentient beings.
So, all animals have sentience and consciousness. We all have the Eight Consciousnesses. Not only do humans have them, all animals also have “consciousness, so all are considered “sentient”. All animals can be considered “sentient”. “They arise our of a myriad of conditions. Thus we use myriad to describe living beings”. Those with sentience and consciousness are considered “sentient”. Because we have accumulated a myriad of causes and conditions, we are part of the myriads of sentient beings. Animals had karmic conditions to become animals.
Those with the blessed conditions to be born in heaven are heavenly beings. Those who accumulate evil causes and conditions will become sentient beings who suffer in hell. In conclusion, sentient beings are conscious beings who amass various conditions. Those with sentience and consciousness in the Six Realms are all sentient beings.
Also, “as they undergo myriad cycles of samsara, we use myriad to describe living beings”. We do not know how long we have been transmigrating within the Six Realms. We have experienced birth and death many times, for many lifetimes and in many realms. This happens myriads of times to all sentient beings. “[They exist] in the Ten Dharma-realms”. The Ten Dharma-realms are the Four Noble and Six Unenlightened Realms. I have explained this before.
In the Ten Dharma-realms, aside from the Buddha [realms], beings in the other nine are all sentient beings. Bodhisattvas are “enlightened sentient beings, some are even “great enlightened sentient beings.” An awakened person can be called “an awakened sentient beings.”
[All beings] listen to “teachings from all Buddhas.” It is said, “The complete and immediate One Vehicle is subtle, wondrous, extremely profound and difficult to understand and enter.” People without sharp capabilities or superior wisdom listen to teachings and cannot comprehend them, listen to teachings and do not give rise to faith. They listen to teachings and do not believe in the Dharma. Instead, they give rise to doubt and slander.
There are many such people right now, people without sharp capabilities.
For example, at the Lotus Dharma-assembly, thought the ears of 5000 people rang with the Brahma-voice, they still withdrew and left.
For example, at the Lotus Dharma-assembly 5000 people withdrew and walked out. Remember this? When the Buddha was in the world, He put in great effort to guide people ti cherish the Dharma, to seize the moment and to mindfully accept [teachings].
Incredibly, as He began to speak, many people at the assembly paid their respects and them left. This happened even during His time in this world. for those without sharp capabilities, accepting the ultimate reality of the One Vehicle is truly not easy.
So, the sutra states, “Even in infinite, limitless kalpas, hearing this Dharma is still difficult.”
For a long time, we have been listening to teachings. But to truly hear the essence of the Dharma is very difficult. Moreover, there are many do not yet have the karmic conditions to accept teachings.There are also those who accepted the Dharma but do not have sufficient capabilities. To hear the true principles of the One Vehicle is not easy. This shows how hard it is to listen to teachings.
[They] will ultimately attain: With perfect teachings and the ultimate fruit, in the stage of wondrous enlightenment the delusions of ignorance will be eliminated and the embodiment of fundamental enlightenment will completely manifest. At that time, the mind sees its own nature and will always abide in it. This is the state of ultimate enlightenment.
[They] ultimately attain all-encompassing wisdom which is perfect teachings and the ultimate fruit, the stage of wondrous enlightenment. The Buddha hopes that we can all attain perfect and wondrous enlightenment and return to our intrinsic nature. He hopes that once we fully eliminate the delusions of ignorance, the embodiment of fundamental enlightenment will manifest.In listening to the teachings, we must be mindful.
After listening, we must contemplate and practice to really penetrate their principles. When the embodiment of enlightenment has completely manifested, “the mind sees its own nature.” When the mind can see its intrinsic nature, “it will always abide in it. This is the state of ultimate enlightenment.”
If our minds can always abide in our pure intrinsic nature, we have attained ultimate enlightenment, which is perfect, wondrous enlightenment and the pure intrinsic nature of True Suchness.
So learning the Buddha’s teachings really requires constant self-vigilance. When practicing the Bodhisattva-path, even the slightest bit of carelessness can lead us to be confused, drowsy and indolent again. So, we must constantly raise our awareness and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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