20140530《靜思妙蓮華》信受縝思明顯實法（第316集）
⊙無上妙理明顯實法，勤增縝思即知即見，唯欠當機一念信解，切莫毫釐當面錯過。
⊙「舍利弗！若我弟子自謂阿羅漢、辟支佛者，不聞不知諸佛如來但教化菩薩事，此非佛弟子，非阿羅漢，非辟支佛。」《法華經方便品第二》
⊙「又舍利弗！是諸比丘、比丘尼，自謂已得阿羅漢」《法華經方便品第二》
⊙是諸比丘、比丘尼，自謂已得阿羅漢，不復進求無上菩提，是增上慢人；此輩未得羅漢。
⊙聞而不信受，何能知能解佛之知見。非佛弟子，非阿羅漢，非辟支佛。
【證嚴上人開示】
每天走出了書房，在走廊上，心靈的感覺是千萬般的感恩。常常說「一日之計在於晨」，一早天未亮，很靜，寂靜清澄的境界，走在走廊上，看著遠方的天空，就是這樣的感覺：昨天、今天是不同。
昨天的天(色)就亮多了，今天的天(色)，就是亮的時間未到。明明是同一個時間，但是自然的法則，在四季輪轉，秋天、夏天就是不同。
心裡總是有萬般的感恩，感恩生於天地間，一片的大地能夠孕育萬物，無量數，億億萬萬千萬種，所有器世間物質，無不都是於大地所運載、所育生。看到天空能夠四季調和，天地孕育，怎能不感恩呢？所以，這就是大自然的真理。我們的心若能去體會，體會自然的道理，我們還有何法不能通徹呢？
無上妙理
明顯實法
勤增縝思
即知即見
唯欠當機
一念信解
切莫毫釐
當面錯過
佛陀他要向我們說的話，真的是很多，尤其是天地萬物與人的道理，那更多了。妙理是無量、無限、無數，難得言語來傳說。不過，佛就是用智慧，能夠讓我們的人心，自己自徹自悟，去透徹這些道理。所以他要我們明心見性，要我們能夠瞭解本具真如。
所以，「無上妙理明顯實法」，這是佛陀，所要傳達給我們大家的。不過，「無上妙理」很精妙，每天早上走在走廊上，都有億萬千的感觸。這千萬無限量數的道理，在佛陀要向我們人人開示，讓我們人人能夠，心與萬物的理能夠契合，實在是困難重重。說起來也就是說，實在是很簡單，這些道理人人本具，每一個人都能夠去體會到。
只是，像剛才抬頭看天空，東(邊)的藍，非常的淡，藍的天空，還是有黑黑的雲遮蓋著，在當時感覺，是啊！人人的本性，不就是在淡淡的藍，藍的天空，隨著大自然的法則，春、夏、秋、冬，這淡淡的藍還是恆存，只是浮在上面的黑雲，是瞬息變化。站在那裡一點點的時間，眼睛都沒有移轉，還是不知覺中，雲還是一樣有變化。不過，雲的背後，那個「明顯實法」，就是清淨一片淡藍的天空，動，靜而不動，只是，只是大自然在轉。
所以我們若人人能夠聞法用心，用心信受，又再勤一些，「勤增縝思」，再勤一些，就能增加，再多一點更縝密的思考。想一想，我們現在在這裡坐，我在這裡講話，剛才走進來的天色，現在我看出去的天空又不同。沒多久的時間，我們，你們坐在這裡，我坐在這裡，你面向這邊看，我面向那邊看，所看的境界是不同。不過，大自然的境界在運行，運行中，它最真妙，不生、不滅、不動的境界裡。
我們若能再多用一點心，因為它與我們同在，所以，勤，只要我們再勤一點，多用心，再多增加縝密的思考，再更縝密，「即知即見」，就能夠瞭解佛的知，佛的見——佛知、佛見。
我們就是要解，解佛所瞭解的法。這是我們的方向，隨著佛的芳蹤，來體會宇宙萬物真理。這是我們修行，絕對不要為自己本身的情、愛，情緒的起伏。
有一天，一個孩子，從小開始就病痛纏身，原來他是一種癌症，非常非常罕見的癌症。卻是這個孩子，他的腦筋，他對人間的看法，就與我們一般庸庸俗俗的人，就是不同，話說出來，都令大人有一種，很深啟發的道理。這個孩子從小，醫生就說可能不會超過五歲，可能不會超過七歲，就是隨時這個孩子會離開人間。偏偏這個孩子緣未盡，走不掉。在這人群中，一次再一次又是看到他。
但是，當他冷靜時，他在控制他的情緒，道理就很明朗。好的時候，讓媽媽很疼惜，母子好像很密切的因緣。情緒若來時，讓母親的心是非常折磨。母親對孩子，人很多的時候，事事能夠寬諒。孩子情緒起來時，母親也有情緒之時，這種緣，糾纏不清，讓我們看起來感覺很苦。
那個情緒，愈長大就愈多，愈長大愈多的情緒，有時候在與人對答時，有時候開口也會去傷到人。這就是本性原在，卻是在人群中，習氣慢慢會愈增加。看到，很不捨。若能常常保持著童真的本性，若不要再增加世俗的習氣，這輩子的因、緣，這輩子斷掉，那不是很好嗎？不過，看來有困難。這種人與人之間，要如何了斷因與緣，能夠完全不好的因緣，這輩子了斷，來生不要再交結不好的(緣)，看起來不容易。
總而言之，這是一種很微妙的理，因緣果報法。所以，我們要修行是這麼的困難，因為交結，「在纏如來」，纏，這種的無明，纏，纏著我們的真如。母子是如此，相信同修者也有這樣的。
這不知道要用何方法，才能夠一針見血；不知道什麼方法，才能夠讓人人聽進去，瞭解之後，這個「覺有情」與「迷有情」，如何能夠很清楚，分分了斷，很分明瞭解。實在是有困難。
所以，這就是欠缺了勤，來精進，增加我們縝密的思考，那種不要讓它漏掉。我們常常說，我們要修「無漏慧」，要無漏的智慧。我們瞭解之後，就要很縝密預防，不要讓我們稍微瞭解的法，就這樣讓它再消失掉，這樣變成一知半解。聽懂了，白紙黑字，明明就有看到，瞭解了，沒有完全瞭解，因為你還有情，迷情纏住，所以不能瞭解。這是很慨嘆，也是很擔憂的事情。這叫做凡夫。
我們若有一點點無明，漏失，那就是只欠一點點當機，欠一點點一念信解。因為，佛陀在世時，用這麼多的方法。未來，就是佛(入涅槃)之後，結集經典，流傳至中國，中國多少的高僧大德，去思考、體會佛的道理，然後用心思編寫完成。卻是，我們現在，還是無法很透徹瞭解，法常常在我們面前過去，就是缺那念信解，那個深信的根，沒有扎入地底，所以因而常常都是，毫釐當面錯過。
我們真的是，常常法都在我們面前，時時天地萬物，無不在為我們說法，卻是我們常常這些法，都是在我們面前錯過。若錯過毫釐的信念，那就是失於千里，就離很遠了。所以，很多很多的法，都是在毫釐中，也當面錯過。
各位，希望你們能夠，很透徹瞭解，這「無上妙理明顯實法」，其實都在我們的面前。只要我們「勤增縝思即知即見」，「唯欠當機一念信解」。我們若時時都有信解，這念清淨的信心存在，若如此，我們就常常提高警覺，「切莫毫釐當面錯過」。這是要告訴大家，絕對不要讓一點點的心念偏了，毫釐之偏，真實的法在當面就錯過了。所以我們要很縝密用心。
(說)這麼的多，不知道大家能否瞭解？這種妙理，真的是深奧，說它淺，當機即是；說它深，實在是散開，天地宇宙之廣闊，收攝起來，是在你、我的心思之中，就是這麼簡單。所以只要我們能夠用心。
所以，佛陀他向舍利弗說：「舍利弗！若我弟子自謂阿羅漢、辟支佛者，不聞不知諸佛如來但教化菩薩事」。
舍利弗
若我弟子
自謂阿羅漢
辟支佛者
不聞不知
諸佛如來
但教化菩薩事
《法華經方便品第二》
「但」，只是唯一。所說那麼多的法，只有一項，要教大家行菩薩法。
有一天不是向大家說過了，菩提道回歸如來地。就是要回來我們的如來地，就是真如的本性，必定要走過了這條菩提道，就是覺有情的道路。覺有情就是菩薩，我們要關心很多人，但是不會被這麼多人，任何一個迷情去污染了，所以這叫做菩薩法。你要如何入人群，不受人群中的任何一個人，影響我們的心。
剛才說那對母子，只是一對一，就是這樣纏著，苦不堪，何況行菩薩道要面對芸芸眾生。我們既然修行，不就是要面對芸芸眾生，而不受眾生的情緒而影響我們。這就是在學菩薩法，佛陀教菩薩事。
所以佛陀說，這些阿羅漢、辟支佛，若以為自己已經都得到了，但是，不想再進一步去聽，不要增加「增縝思」，不願意；只差一點點，再增加縝密的思考，他就是不願意。若是如此，不瞭解佛陀的心意，這如何能說知與見呢？佛知、佛見，這一點，我們就沒有辦法了，要如何真真正正，與佛同等的見解呢？
所以，再接下來，這段（經）文就說，若像這樣「不聞不知」，佛就是為教菩薩法，若不想再聽，不要去理解，「此非佛弟子，非阿羅漢，非辟支佛」。
此非佛弟子
非阿羅漢
非辟支佛
《法華經方便品第二》
這不是我所要教的弟子。我要教的弟子，就是要有這分廣大心入人群，不受人群影響所污染，這樣的心的清淨，這樣才能夠真正，透徹宇宙萬物的真理，否則就不是我的弟子。這是佛陀這樣說，說很重的話，「非阿羅漢，非辟支佛」。
所以「又舍利弗！是諸比丘、比丘尼自謂已得阿羅漢」。
又舍利弗
是諸比丘 比丘尼
自謂已得阿羅漢
《法華經方便品第二》
若這些弟子都以為自己已經得阿羅漢，這些人，這下面的（經）文，就說是「增上慢」人。
我們來瞭解，是諸比丘、比丘尼，自謂已得阿羅漢，不復進求無上菩提，叫做「增上慢」人。
是諸比丘
比丘尼
自謂已得阿羅漢
不復進求
無上菩提
是增上慢人
此輩未得羅漢
像這樣的人「未得阿羅漢」。「不復進求」，這就是不願意再去進求，他到此就停住了。「我知道，佛法我聽到了，我瞭解，我有在修。」只到此而已。若如此，不再願意，「不復進求無上菩提」，不願意再向前走，這就是叫做「增上慢」人。這種人肯定是還未得到阿羅漢，因為真正佛的心意，他還不瞭解。雖然知道要斷生死，雖然知道六道輪迴之苦，想要斷生死，只想獨善其身，這種人還不算是阿羅漢，還不是。
因為，他雖然在聽法，「聞而不信受」。聽是聽，大家在聽法，「你們都在聽，知道嗎？」「知道。」「你們做得到嗎？」「慢慢來。」這就是「聞而不信受」。應該聽了，瞭解了，自己要當機立斷，要馬上把握當下，才能夠恆持剎那。
每一部經都是「聞佛說法已，皆大歡喜，信受奉行」。是不是真正是，聞而信受奉行呢？若是沒有，真的如何去瞭解佛的知見？一定要信，一定要受，一定要身體力行。若沒有走到那個境界，你怎麼聽，都無法體會。你若有到那個境界，聞一知十。若沒有到那個境界，聞千不知一，空過時間。
所以，我們若「聞而不信受」，無法知，無法到佛之知，也無法解佛的本懷。所以「非佛弟子，非阿羅漢，非辟支佛」也。
聞而不信受
何能知能解
佛之知見
非佛弟子
非阿羅漢
非辟支佛
各位，是很希望人人，能夠真正體會到，這麼多的道理，其實都是在我們的一念間。我們一念間有無上的妙理，其實是「明顯實法」，在我們的日常生活中，人、事、物不離開理，沒有離開。只要我們用勤，能夠日日增加，更縝密的思考，如此，佛知、佛見，我們就能夠體會。
我們只欠缺一點點「當機一念信解」，我們人人都有這個毛病，就是這樣聽過，剎那「知道了」，這樣就是一時、一點點的信解。但是，這一點點的信解，「切莫毫釐當面錯過」。這是很殷切的心，要告訴大家的話。希望我們人人對這幾句，你們要好好去用心體會。多用心！
Explanations by Master Cheng-Yan
Subject: Faithful Acceptance and Thorough Contemplation (信受縝思明顯實法)
Date: May. 30. 2014
Every day as I walk out of my study and down this corridor, I feel a sense of immense gratitude. I always say, “The key to the whole day is the morning.” Before the day dawns, everything is quiet, in a state of tranquility and clarity. As I walk along the corridor and look at the distant sky, I have this feeling [of tranquility]. Yesterday and today are different, it was much brighter yesterday. They day has not dawned yet today even though I walked out at the same time yesterday. This is the law of nature; as the seasons change, the fall will be different than summer. I always feel so much gratitude. I am grateful to be born into this world, where the earth nurtures all things. All of countless, infinite varieties of material things in the physical universe are carried and given life by the earth. When we see how the seasons are in-harmony, how heaven and earth give life, how can we not be grateful? These are the underlying true principles of nature. If our minds can comprehend these truths, then what Dharma can we not comprehend?
Unsurpassed, wondrous principles can illuminate and reveal True Dharma. By earnestly intensifying our contemplation, we can attain knowledge and views. But we just lack the opportunity and the right moment of faith and understanding. Thus, we must not overlook [the truths] before us by even a little bit.
There is so much that the Buddha wants to tell us, especially the many principles about people and all things in this world. Wondrous principles are infinite, limitless and countless and difficult to express in words. But the Buddha exercised His wisdom to help all of us reach self-understanding and self-realization, so we can thoroughly understand these principles. He wanted us to realize and see our true nature and understand this intrinsic True Suchness.
Therefore, “unsurpassed, wondrous principles can illuminate and reveal the True Dharma.” This is what the Buddha wanted to convey. But these “unsurpassed, wondrous principles” are truly fine and wondrous. When I walk along the corridor every morning, many thoughts come to mind. With all these countless, limitless principles, for the Buddha to teach us so that our minds can resonate with the principles of all things is indeed very difficult.
But in talking about it, it is actually very simple. These principles are intrinsic to all of us; we can all comprehend them. For instance, I looked up at the sky earlier and saw a very pale blue sky in the east, a blue sky that is still obscured by dark clouds.
In that moment I realized that our intrinsic nature is like that pate blue sky. As nature dictates, the seasons change from spring, summer, fall to winter, but this pale blue is everlasting. Only the dark clouds floating in front of it are constantly changing. As I stood there for a while, my eyes did not move yet without realizing it, the clouds continued to change.However, behind the clouds, that pure blue sky was still “illuminating and revealing the True Dharma”.
Amidst movement, it remained still and unmoving; only the natural world changed around it.So, if we can mindfully listen to the Dharma and faithfully accept and diligently practice it, we will “”earnestly intensify our contemplation.By being more earnest, we can intensify this contemplation even more.We can contemplate how, as we all sit here and as I speak to you, the color of the sky I see now is different from what I saw before I walked in here.Not much time has passed.You are sitting there; I am sitting here.
You are looking this way; I am looking that way.What we see is different.
However, as natural phenomena change, within them is a truly wondrous state that is non-arising, non-ceasing and unmoving.If we contemplate this more deeply, we realize there principles also apply to us.So, as long as we can be more earnest, be more mindful and intensify our contemplation, we will “attain knowledge and views”.We will be able to understand the Buddha’s knowledge and views.We must understand all the Dharma that the Buddha understood.This our goal.
We follow in the Buddha’s footsteps to realize the truths of all things in the universe.
When we engage in spiritual practice, we must remain unaffected by our own emotional ups and downs.One day, I met a child who had been tormented by illness since he was young.His illness turned out to be a very rare kind of cancer.But this child’ mind and his view of the world was very different from that of ordinary people.Whenever he spoke, he truly inspired the adults around him.
Ever since he was young, doctors said he probably would not live past the age of five or seven.They said he could pass away at any time.However, his karmic conditions had not ended, so he could don’t leave.Among these groups of people.I saw him again and again.When he was calm, he was able to control his emotions and had clear understanding of principles.At these times, his mother really cherished him; mother and son seemed very closely connected.But when he got emotional, his mother would feel very tormented.When many people were around, his mother was forgiving and lenient, but when the child became emotional,.This entanglement of karmic affinities looks like a lot of suffering to us.
His emotions grew stronger as he got older; he would become emotional more often.
Sometimes when he talked to people, he would hurt them with his words.This is how our nature is originally clear, but as we spend time with people, we gradually accumulate habitual tendencies.When I saw him, I felt very sad.If he could maintain his innocent intrinsic nature avoid accumulating worldly habitual tendencies, then end his karmic causes and conditions in this life, wouldn’t that be a very good thing?However, that is very difficult.
In our relationships, we must try to completely eliminate our negative karmic causes and conditions in this lifetime, without creating any more for the next.This is not an easy task.In summary, this a very subtle and wondrous principle; it is the law of karma.So, engaging in spiritual practice is very difficult because we are Tathagatas-in-Bonds.
We are bound by ignorance,which entangles our [nature of] True Suchness. This is indeed the case for mother and son, and for fellow practitioners as well. We do not know what method to use to get straight to the point. We do not know what method to use to help everyone understand the differences between “enlightened” and “deluded” beings so everyone can be completely clear about them.
Clearly understanding them is indeed difficult, because we lack the earnestness and diligence to intensify our contemplation and not let [the teachings] leak out. We constantly say that we must cultivate “flawless wisdom”. After we understand the teachings, we need to carefully prevent our elementary comprehension of the Dharma from disappearing, or else we will always just barely understand it. Once we understand something, it seems so clear and obvious. But we cannot fully understand things because we are still entangled by emotions. This is very sad and worrisome. This is what ordinary people are like. With even a slight trace of ignorance or Leaks, we will lack the opportunity and the right moment of faith and understanding.
When the Buddha was in this world, He gave many teachings. In later years, after His time, the collected sutras spread to China. In China, many esteemed monastics and sages contemplated and realized His principles, then they carefully compiled them. But, we still do not thoroughly understand them. The Dharma is always around us, but we lack faith and understanding. Because our faith is not deep-rooted, we constantly overlook it by just a little bit.
Indeed, the Dharma is always around us. All things in the world are constantly expounding the Dharma to us, but we constantly overlook these teachings. And when we overlook them just by a little bit, we will end up far off course and be very far away. Therefore, we overlook many teachings by just a little bit.
Everyone, I hope you thoroughly understand that the “unsurpassed, wondrous principles” can “illuminate and reveal the True Dharma”. Indeed, they are right in front of us. As long as we can “earnestly intensify our contemplation, we will attain knowledge and views. We just lack the opportunity and the right moment of faith and understanding”. If we always have pure faith and understanding, we will constantly heighten our vigilance.
“We must not overlook [the truths] before us by even a little bit”. This is telling us that we should never allow our minds to stray. That slight deviation will cause us to overlook the True Dharma. So, we have to be meticulous and mindful.
I have said so many things, but do you understand them? These wondrous principles are truly very profound. We say it is simple because it suits our abilities. We say it is profound because it is as expansive as the universe, but ultimately it can be captured in our minds. It is that simple if we are mindful.
So, the Buddha said to Sariputra, “Sariputra, if a disciple of mine calls himself an Arhat or Pratyekabuddha but does not want to hear or know he fact that all Buddhas, the Tathagatas, only teach the Bodhisattva-path…”
“Only” means there is just one. The Buddha gave so many teachings, but He only wanted to teach us to walk the Bodhisattva-path. As I have told all of you, the Bodhi-path leads to the state of the Tathagata back to our Tathagata-nature, our intrinsic nature of True Suchness. We must walk this Bodhi-path, which is the path of enlightened sentient beings called Bodhisattvas. We must care for many people, but not be defiled by their delusional affections. This is the Bodhisattva-path. This is the way we can go among people and not allow anyone to influence our hearts.
Two people alone, like the mother and son we spoke of, can endlessly entangle each other in suffering. Furthermore, as we walk the Bodhisattva-path, we must face myriads of sentient beings. Since we are engaging in spiritual practice, aren’t we supposed to deal with sentient beings without allowing their emotions to influence us? This is how we learn the Bodhisattva-path. The Buddha [only] teaches the Bodhisattva-path. So, He said that Arhats and Pratyekabuddhas may think they already attained [enlightenment] and thus are unwilling to learn anything more or to “earnestly intensify their contemplation.” They were unwilling to do just a little more, to intensify their contemplation. They were not willing.
Thus, they did not understand the Buddha’s intent so how could He speak His knowledge and views? If they could not realize the Buddha’s knowledge and views, how could they truly develop an understanding equal to the Buddha’s?
So, the next section of the sutra discusses how those who did not “want to hear or know that the Buddha came to only teach the Bodhisattva-path are not the disciples of the Buddha, nor are they Arhats, nor are they Pratyekabuddhas.”
These were not the disciples He wanted to teach.The disciples He wanted to teach must have open and broad minds and go among people without being defiled by them. Only those with pure minds can thoroughly understand the true principles of all things in the universe.Otherwise, they were not His disciples. The Buddha made this very stern statement, “Nor are they Arhats, nor are they Pratyekabuddhas.”
So, “furthermore, sariputra, it should be known that those bhiksus and bhiksunis who claim to have attained Arhatship……”
If these disciples all believed they had already attained Arhatship, as the following texts states, they were those with “overbearing arrogance.” Let us understand [this passage]. “it should be known that those have claimed to have attained Arhatship do not further seek to learn unsurpassed Bodhi.” They are “overbearingly arrogant” people.”
These people “have not attained Arhatship,” and do not further seek to learn unsurpassed Bodhi. They were not willing to keep learning. They just stopped at this point. “I have heard and learned the Buddha-Dharma. I understand and have been practicing it.” They had reached this point but were unwilling to continue and “did not further seek to learn unsurpassed Bodhi.” They were not willing to progress further because they had overbearing arrogance.
They surely must not have attained Arhatship because they still did not understand the Buddha’s intent. Although they knew they had to end samsara and that their suffering was caused by cyclic existence in the six Realms, they only wanted to attain the benefits of ending samsara for themselves. So, these people were not Arhats yet, because although they were learning the Dharma, they “listened but did not faithfully accept.” They were just listening. You are listening; do you understand it? “Yes.” “Can you do it?” “Eventually. This responds shows that when we listen and understand, we should seize the opportunity to practice immediately in order to sustain [this resolve] forever.
Every sutra [ends with] after listening to the Buddha’s teachings, everyone joyfully and faithfully accepted and practiced.” Have we really listened, then faithfully accepted and practiced?If not, how could we truly understand the Buddha’s knowledge and views? We must have faith, we must have faith, we must accept [the Dharma] and we must put it into action. If we have not attained this state, no matter how much we hear, we will not comprehend. If we have attained this states, if we have not reached this state, we can hear one thing and know ten things we can hear 1000 things but know nothing and end up wasting this time.
Thus when we “listen but do not faithfully accept” we cannot attain the Buddha’s knowledge nor understand His original intent. Thus, we are “not the disciples of the Buddha, nor Pratyekabuddhas.”
Everyone, I really hope that all of us can truly comprehend these many principles. In reality, this begins with a single thought. Unsurpassed, wondrous principles in that instant are “illuminating and revealing True Dharma.”
In our daily living,” people, matters and objects are inseparable from principles. As long as intensifying our contemplation every day, intensifying our contemplation every day, we will be able to comprehend the Buddha’s knowledge and views.
We only lack a small thing, “the opportunity and the right moment of faith and understanding. All of us have this problem. We hear what was said, and in that instant, we understand so we have a tiny bit of faith and understand. However, with just this tiny bit of faith and understanding, we must not overlook [the truths] before is by even a little bit. This was what [the Buddha] wanted to tell us with I hope all of us can mindfully comprehend. These teachings and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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