20140604《靜思妙蓮華》滅惑度生死(第319集)
⊙由悟起行修菩提，直心道場至究竟，信解行證菩薩道。
⊙『自謂已得阿羅漢，是最後身，究竟涅槃，便不復志求阿耨多羅三藐三菩提，當知此輩皆是增上慢人。所以者何？若有比丘實得阿羅漢，若不信此法，無有是處。』《法華經方便品第二》
⊙「除佛滅度後，現前無佛。所以者何？」《法華經方便品第二》
⊙除佛滅度之後，現世無佛。即世間無佛為之說是妙法。
⊙滅度，即涅槃。滅，是滅見思、塵沙、無明三種惑。度，是度分段、變易兩種生死。
【證嚴上人開示】
由悟起行修菩提
直心道場至究竟
信解行證菩薩道
常常這樣想，在法與生活中，到底如何才能夠，法與生活合而為一？行中有法，這是我們學佛者，人人應該要有。不過，現在學法，修行，是不是理所當然，法與日常的生活合在一起呢？當然，期待人人都要有。
所以說「由悟」，我們若能覺悟之後，人生是無常，瞭解了佛法真理，能夠入我們的心，回歸清淨的本性。只要有這念信心，「信為道源功德母」，有信，我們開始就慢慢能夠，覺悟人生一切一切，都是在無常中過。
若能有信、有悟，自然就「起行」。「起行」，相信佛所說的法，瞭解了人生，真的是瞬息多變。這樣的覺悟，自然我們就能培養深信。信要再深，深入信，去信。深信自然就深悟。我們若有信、有悟，那就是「起行」。由信而悟，由悟起行，這種身體力行，我們要修菩提。
我們心裡內修外行，我們的內心不斷，不離開道，今日聽的法，今天外面的境界，這個法與外面的境界來會合，是不是無常呢？與外面的境界來會合，是不是我們還有很多，無法去理解呢？我們能在人群中，聽各人從不同的境界中來會合，分享。
就如我們人文志業體，他們回來在報告，我們看到了，相信每一國家，每種的人文生態不一樣。這是佛陀所說，世間形形色色，隨著因緣果報，依報、正報而生。生在不同的環境，生活在不同的因緣遭遇，種種都有。對啊！這叫做人生，苦難偏多。
看到那個境界，那些苦難，苦難的眾生，誰能，能伸出了大量的愛，這樣去幫他恢復呢？這不是少數人有辦法，必定要天下多數人。
所以，內，我們要去相信。天下有多麼多麼的境界，不是我們在此範圍全都看得見。但是人間，(慈濟)志業體能夠各人，去不同的地方，收集回來的，我們能夠明明瞭瞭，印證佛陀所說的法。所以，信而悟，悟而起行；行，我們必定要外行內修，要相信佛所說法。
有了好的因緣，人人愛的集合，為苦難人，那就能夠得救。所以菩提道，我們要福慧雙修。修福還要修慧，在修慧中還要有福，才能那麼多人來凝聚起來。
所以，我們要如何修？修在這條菩提道，應該是很容易，就是「直心道場」。我們要用「直心」，佛如是說，如是法，我們就如是信，如是行而修，這叫做「直心」。「直心道場」我們要相信。我們若能有「直心道場」，自然一心一志，我們就能向菩提大直道，一直到究竟的境界。究竟的境界就是成佛。
其實常常說，佛在我們的心裡。但是，這條的菩提道，也是在我們的心裡。我們的心中，若有覺的道，那菩提在心，不過最重要就是要修，要起，起心動念。無論你起一個心、動一個念，都不離開覺與道。
我們凡夫常常在起心動念，都是貪、瞋、癡、人我是非。我們若轉一個念，起心動念——天下眾生悲苦多！我們要如何為天下眾生，來解開苦難？這就是要我們好好修行。有修行，那就有因緣。
所以，「信解行證菩提道」。我們若能相信，能夠好好來瞭解，內心心念不要離開了菩提道，無論你舉足動步，都是在這條直的道路上，這種的「信」才能在這菩提道，看到周圍的風光境界，才能夠體會到佛的教法。
所以信、解、行、證，「證」就是在這菩提道上，真正內心體會到那分法的境界。佛陀所說法與天下宇宙，人、事、物、理非常的契合。我們若去想到此法與人、事、物、理的契合，瞭解了，那個時候的心境是輕安，是自在。所以，自然我們就會，真正殷勤精進行於菩薩道上。
菩薩道，我們不只是知世間苦，還要瞭解因緣的去來，我們就要精進行六波羅密。大家若有用心，這樣念過去，瞭解「苦諦」，那就是聲聞(根性)；超越了聲聞，瞭解因緣果報、世間無常，那就是緣覺(根性)；超越了緣覺，行六波羅密，那就是菩薩道了。在佛法中，心在道，就步步精進，沒有停滯。所以我們要用心。
前面的(經)文，不就是這樣說，我們若是修行，「自謂已得阿羅漢，是最後身，究竟涅槃」。以為，以為我們這樣已經，得到了，還不想要進取。前面說，大家若能瞭解，佛來人間為一事，就是教菩薩法；只為了有一項事情，就是教菩薩之事。不只是教你們聲聞、緣覺而已，最重要的，最終的目標，就是要教我們能夠行菩薩道。卻是很多人到此他就停住了，他感覺，「我這樣有夠了，我已經是最後身了」。
自謂已得阿羅漢
是最後身
究竟涅槃
便不復志求
阿耨多羅
三藐三菩提
當知此輩
皆是增上慢人
所以者何
若有比丘
實得阿羅漢
若不信此法
無有是處
《法華經方便品第二》
「最後身」，我們都已經知道了，這輩子結束之後，我不會再來六道輪迴，我已經沒有攀緣了，我已經心清淨了。以為是這樣，是「最後身」，以為已經得到究竟涅槃。若如此，就「不復進(志)求，阿耨多羅三藐三菩提」。那最高處的道路盡頭，我們還不想走，只在化城之中，這樣以為很滿足了，不知道此化城還是虛幻，真正我們要到達的，是真實的境界。但是，就是停下來，「不(復)志求，阿耨多羅三藐三菩提」。這段(經文)大家都要，很用心去體會。
要知道這些人都是，「增上慢」人。「所以者何」，為什麼呢？若有比丘實得阿羅漢，若不信受此法，「此法」就是教菩薩法，若不信受，佛陀來人間目的，就是要教導人人能夠成菩薩，教導人人走過了菩薩道，盡頭就是佛的境界。我們若不肯相信，「無有是處」，這樣絕對得不到；要到佛究竟的境界，難啊！只停滯在化城而已，不是究竟之處。
現在再來，這段(經)文說：「除佛滅度後，現前無佛。所以者何？」
除佛滅度後
現前無佛
所以者何
《法華經方便品第二》
佛滅度後，世間已經無佛了。是怎麼樣呢？佛若滅度，世間已經無佛了。但是，我們現在的釋迦佛，是不是也滅度了呢？二千多年前，就已經入涅槃了。不過，我們現在是法留在人間，我們若是真相信它，法身，佛的法身還是在人間。這要看我們是不是有相信。對這個法，我們若是相信，這是活的法，從佛陀的精神所留下來的，這就是活的法。
除佛滅度之後
現世無佛
即世間無佛
為之說是妙法
此法，你若不去相信，白紙黑字，只提供給人「如是我聞」，這樣也「如是說，如是聞」，光是說與聽，這樣有用嗎？佛在世時，大家聽，聽了之後不要再進求，佛說「非佛弟子」。當時哪怕是佛親身說法，尚有「增上慢」人，不肯深信，不信受奉行，佛陀說「增上慢」，非佛弟子。
但是，佛若真的滅度；二千多年前說的，佛陀滅度之後，世間無佛可說此妙法時。這就是在警惕大家，此時你們若不好好信受奉行，還有那種「增上慢」之心，佛若滅度後，就無人再來解釋此妙法。此時若不信，未來就無人可說此法了。
何謂「滅度」？滅度，大家若每天在聽都知道，就是涅槃。涅槃稱為「滅」，就是滅見思、塵沙、無明三種惑。
滅度
即涅槃 滅
是滅見思、
塵沙、無明
三種惑
見思惑、塵沙惑、無明惑，這是三種的無明，是非常的微細，這種「惑」。「見」就是見解，這個見解，要改變一個人的見解沒有那麼容易。這個道理我們都知道。的確，確確實實，說我們自己，別人要來改變我們的見解，有那麼容易嗎？何況我們要去改變別人的見解，那是更困難了。
所以「見」，在五濁中叫作「見濁」。這「見濁」、「煩惱濁」，就是思。這個「煩惱濁」，見解與思惟，這種觀念若偏差，它才會產生了，貪、瞋、癡、我慢、懷疑，那就是因為源頭來自於「見」、「思」這二項。
「塵沙」就是表示，無量數、無量數，很微細的煩惱。沙塵實在是非常的微細，無孔不入。常常聽說，「早上才擦好而已，地板才擦過，桌子才擦過而已，怎麼又摸起來沙沙的呢？」「我窗戶都關了，就關得很密，怎麼會有沙呢？」對啊！這沙塵，無孔不入，可見，它是多麼的微細。所以說，很微細的煩惱，那就是「沙塵惑」。
這三種的惑，就是讓我們修行困難。就是在此人間，佛陀要來度化很困難，就是困難在眾生具足了，「見思」、「塵沙」，那種的「無明惑」，這個「惑」來障礙眾生的心。
明明別人看起來，我們這樣的方法就是不對。偏偏要執著自己，以為自己全都是對的。這叫做自障礙，這叫做惑。別人看到我們不對，我們硬是說對。所以，看的見解不同，我明明是對，你怎麼說不對？我這樣做的方法是對的，你怎麼說我的方法不對呢？就有爭執，你說我的見解偏差，我說你的思想偏差。像這樣，彼此之間互相障礙，自己障礙，障礙別人。這種彼此的障礙，就是來自於見思、塵沙、無明這三種很微細的惑。
惑就是障，障礙。滅度，我們應該要滅掉了，見思、塵沙、無明惑的障礙，我們應該都要把它去除掉。這叫做「滅」，滅盡煩惱，這無明惑障，我們都要趕緊自己滅掉。
「度」，就是度「分段生死」與「變易生死」。
度
是度分段、變易
兩種生死
我們凡夫都還有「分段生死」。此生的因緣盡了，我還有來世的因緣，不由自己，無法自己做主，隨著因緣果報走，一段、一段。哪怕是修行者，煩惱仍未斷除，還是要隨著因緣走。這就是「分段生死」。
不過，還有「變易生死」。「自謂已得阿羅漢，是最後身」，這些人他們就是，「分段生死」斷除，但是，他還有「變易生死」。這種只想顧自己，不想把心門開大，不想要去透徹瞭解，宇宙萬物真理，只關在自己的色、身體之中，光說我不要去與他結惡緣，不願意入人群，廣大心胸去體會更多的，人間法、出世法。
雖然「分段生死」，造惡因，結惡緣，雖然是都沒有了，不過「變易生死」，思想觀念還是自私，還是在自己，沒有為大地眾生去想。若如此，這還未究竟，還沒。
真正的滅度，就是要到這樣的程度，叫做滅度。此處的滅度是說佛的滅度。但是，佛的滅度，他「變易生死」斷，所以他能去來自在，開闊心胸去來自在，到現在還是娑婆世界的教主，還是四生的慈父，也是眾生的導師，現在還在。因為，他的法還是在人間，只要視我們人人，是不是將法活用，自然佛的法身就存在。
法，你若只是「如是我說，如是我聞」，聽過的，都不去用，這就是，不是活的法。我們若沒有信，沒有好好來瞭解，法，其實讓你看再多，經誦得再多，對你一點都不受用。所以，我們聽法要聽入心，在日常的生活中要合而為一，這樣才是真正信法、受法之人。所以我們菩提道路要步步精進，必定要時時多用心。
Explanations by Master Cheng-Yan
Subject: Eliminating Delusions and Crossing Samsara (滅惑度生死)
Date: June. 04. 2014
Once awakened, we begin to practice, to cultivate Bodhi. Our spiritual practice takes place in a straightforward mind, which leads to the ultimate. With faith, understanding and practice, we realize the Bodhisattva-path.
I am always thinking about the Dharma and daily living, about how we can integrate the Dharma into our daily living and manifest it in our actions. This is something we Buddhist practitioners must do. But, as we learn the Dharma and engage in spiritual practice, will we naturally integrate the teachings into our daily living? Of course, I hope everybody can do this. Therefore, “once awakened,” we realize that life is impermanent. When we understand the truth of the Dharma and can take it to heart, we can return to our pure intrinsic nature, as long as we have faith. “Faith is the source of the Way, mother of merits.” With faith, we can begin to gradually realize that everything in life happens in a state of impermanence. With faith and realizations, we will naturally “begin to practice.”
We begin to believe the Buddha’s teachings and understand how life can change in an instant. Once we realize this, naturally we can cultivate a deep faith. As we deepen our faith, naturally we will attain deeper realizations. When we have faith and realizations, then we “begin to practice.” We move from faith to realization, from realization to practice. To put the teachings into practice, we cultivate the Bodhi. We internally cultivate and externally practice. Our minds cannot deviate from this path.
The Dharma we hear today can be integrated with our external conditions, but isn’t this impermanent? When we integrate it with external conditions, isn’t there still a lot that we do not understand? By interacting with other people, we hear them share their experiences of integrating the Dharma under various conditions. Take our [media staff] as an example. They came back to report on how they have witnessed that each country has its unique culture and way of life. This is what the Buddha described as the variety and diversity of the world. Based on the law of karma, we are born with circumstantial retribution and direct retribution into different environments and we encounter different causes and conditions. These all vary greatly. Indeed, this is life, which is full of suffering. We see many places filled with suffering and many suffering people. Who can extend love and care to those suffering and assist them in their recovery? This cannot be achieved by only a few people; it must be done by the majority of people.
Therefore, in our hearts, we must believe that in the world there are all kinds of conditions, not all of which we can see. But in this world, as Tzu Chi staff and volunteers can go to various locations and collect [different stories], we can clearly verify this teaching of the Buddha. So, we move from faith to realization, from realization to practice. This requires external practices and internal cultivation, and faith in the Buddha’s teachings. With positive affinities, we gather people’s love for the suffering, so they can be saved. On the Bodhi-path, we must cultivate both blessings and wisdom.
So, we move from faith to realization, from realization to practice.This requires external practices and internal cultivation, and faith in the Buddha’s teachings.With positive affinities, we gather people’s love for the suffering, so they can be saved.On the Bodhi-path, we must cultivate both blessings and wisdom.In doing good deeds, we must cultivate wisdom.As we cultivate wisdom, we must also create blessings.This is the only way to unite so many people.
How can we practice on this Bodhi-path?It should be very easy.Thus, “Our spiritual practice takes place in a straightforward mind.”We must have a ”straightforward mind”.
Whatever the Buddha says, whatever Dharma [He teaches,] is what we must believe and put in into practice.This is having “a straightforward mind”.
We must believe that “our spiritual practice take place in a straightforward mind”.If we have a straightforward mind, we can be single-mindedly focused on our mission to walk the great, straight Bodhi-path until we reach the ultimate state.The ultimate state is the state of Buddhahood.Indeed, I always say the Buddha is in our minds.However, this Bodhi-path is also in our minds.If the path to enlightenment exists in our minds, the Bodhi is in us.
Most importantly, we must [take good care of] every thought that arises.Whenever we give rise to the slightest thought, it should not deviate from this awakened path.We ordinary people constantly give rise to greed, anger, ignorance and interpersonal conflict.If we can turn our minds around, we can constantly think of suffering sentient beings and ways we can relieve their suffering.This requires us to engage in spiritual practice.
With spiritual practice comes karmic conditions, so with “faith, understanding and practice, we realize the Bodhi-path”.If we have faith, we will truly understand that our every thought must remain on the Bodhi-path.Every step we take must be on this straight path.Only with this kind of “faith” can we walk this Bodhi-path, see the beautiful scenery around it and realize the Buddha’s teachings.
[We move through] faith, understanding, practice and realization.“Realization” means as we walk the Bodhi-path, we can really experience the state of the Dharma.The Buddha’s teachings are perfectly applicable to all people, matters and objects in the universe.When we understand how the Dharma relates to people, matters and objects, our state of mind will be peaceful and free.Thus, we will naturally, diligently and earnestly walk the Bodhisattva-path.
On the Bodhisattva-path, we not only know the suffering of the world, we also understand the workings of the law of karma.Thus, we must diligently practice the Six Paramitas.If we are mindful of what we hear, we will understand the truth of suffering.
Then we are [at the level of] Hearers.If we transcend the state of Hearers, we understand the law of karma and the impermanence of the world.Then we are [at the level of] Solitary Realizers and practice the Six Paramitas, we are on the Bodhisattva-path.
Immersed in the Buddha-Dharma, we must diligently walk the Path without stopping.
Therefore, we must always be mindful.
The previous sutra passage discusses this point.Some spiritual practitioners “claim to have attained Arhatship, to be dwelling in their final bodies before achieving ultimate Nirvana”.
If we think we have attained [the ultimate,] we will not want to move forward.Earlier the sutra mentioned that we must understand that the Buddha comes to the woarld for one cause, to teach the Bodhisattva Way.He comes to do one thing, to teach us to be Bodhisattvas, not just to be Hearers and Solitary Realizers.Most importantly, His ultimate goal is to teach us to walk the Bodhisattva-path.However, many people stop [before thus].They feel, “This is enough”.“I am already dwelling in my final body.
“[They] claim to have attained Arhatship, to be dwelling in their final bodies before achieving ultimate Nirvana.They do not further resolve to seek Anuttara-samyak-sambodhi.You should know that they are the ones with overbearing arrogance.
Why is this so?If a bhiksu has actually attained Arhatship but does not believe in this Dharma, he has not attained that state. ”
We already know about the “final body”.If we believe that after this life, we will not cycle through the Six Realms again, that we have not created more affinities, and that our hearts are already pure, then we are assuming that we are in our “final body,” that we have already attained ultimate Nirvana.
If so, we “do not resolve to further seek “Anuttara-samyak-sambodhi”. We are unwilling to walk to the highest place, to the end of the path. We are very content in this conjured city, unaware that it is illusory and that we should keep moving forward to reach the ultimate state of truth. But we have stopped “They do not resolve to further seek “Anuttara-samyak-sambodhi”. We must all put our hearts into realizing this. We must recognize “those with overbearing arrogance”. “Why is this so?” “If a bhiksus has actually attained Arhatship” but does not believe in this Dharma…”. “This Dharma” is the Bodhisattva Way. If we do not faithfully accept that the Buddha comes to the world to teach us that we can all become Bodhisattvas and to teach us to walk the Bodhisattva-path to ultimately attain Buddhahood, if we do not believe this, “[we] have not attained that state”. In this way, we cannot reach that state. We will not reach the ultimate state of Buddhahood because we have stopped at a conjured city, which is not the ultimate place.
Then this sutra passage states, “Unless it is after the Buddha has crossed into extinction, when there no Buddha is present. “Why is this?”
After the Buddha crosses into extinction, there is no longer a Buddha in the world. What happens then? If the Buddha crosses into extinction; there is no Buddha in the world. Didn’t Sakyamuni Buddha also cross into extinction? Over 2000 years ago, He entered Parinirvana. However, the Dharma still remains in this world. If we truly have faith, the Dharmakaya (Dharma-body) will remain here. This depends on our faith. If we have faith in this Dharma, the Dharma continues to live. Left here by the spirit of the Buddha, the Dharma is alive.
After the Buddha crosses into extinction, there is no longer a Buddha in the world. Thus, there are no Buddhas in the world to expound the wondrous Dharma.
If people do not believe the Dharma, [we only have] words on page, just those things described by “Such I have heard”. Thus, “such was said, such was heard”. Is just knowing what was said and heard effective? When the Buddha was in this world, everybody listened to Him. After listening, if they did not advance further, He said, “They are not disciples of the Buddha”. Even when the Buddha taught in person, people with “overbearing arrogance” refused to believe Him and faithfully accept and practice the Dharma. So, the Buddha said those with “overbearing arrogance” were not His disciples.
Before the Buddha crossed into extinction over 2000 years ago, He said that when He leaves, “There will be no Buddhas in the world to expound the wondrous Dharma”. With this, He cautioned everyone, “If, at this moment, you do not faithfully accept and practice” and still have overbearing arrogance, once He crosses into Parinirvana, no one will come to explain this wondrous Dharma. If they did not believe in [this Dharma] now, in the future no one would be teaching it.
What does “crossing into extinction” mean? For those who hear this term every day, they know it means Nirvana. Nirvana is also called “extinction”, the extinction of delusions of views and thinking, dust-like delusions and delusions of ignorance.
These Three Delusions are very subtle. Delusions of views refers to people’s perspectives. Changing a person’s views and understanding is not easy. We all know the truth of this principles.
Indeed, just speaking of ourselves, is it easy for other people to change our views and understanding? Changing another person’s views and understanding is even more difficult. Therefore, [the delusion of] “view” is the turbidity of view in the Five Turbidities. This is the turbidity of view; the turbidity of afflictions is [the delusion of thinking]. The turbidity of afflictions is in our understanding and thinking. When we deviate in our perspective, our minds will rise to greed, anger, ignorance, arrogance and doubt. These all come from our “views” and “thinking”. “Dust-like” means there are countless subtle afflictions. They are truly subtle, fine and pervasive. I often hear people say, “I just cleaned this morning. I just mopped the floor and wiped the table; why do they feel dusty to the touch again? I shut the windows very tightly; how did dust get in?”
Indeed, dust and sand can get into everything. We can see how subtle and fine they are. Very subtle afflictions are dust-like delusions. These three types of delusions make our spiritual practice very difficult, and they make it hard for the Buddha to transform people in this world. Sentient beings are replete with the difficulties of delusions of views and thinking, dust-like delusions and delusions of ignorance. These delusions obstruct sentient beings minds. From other people’s perspective, our methods are clearly incorrect. But we stubbornly insist that everything we do is completely correct. This is self-obstruction, or delusion. Other people can see the things we do wrong, but we insist we are not wrong. Therefore, our understandings are different. “I am clearly right; how can you say I am wrong?” “My method is correct” “How can you say I am incorrect?” Thus a conflict arises. “You say my understanding is erroneous” “I say your thinking is erroneous” In this way, we obstruct one another. We obstruct ourselves as well as others. This mutual obstruction comes from delusions of views and thinking, dust-like delusions and delusions of ignorance. These are three subtle kinds of delusions. Delusions are obstructions. To cross into extinction, we must extinguish delusions of views and thinking, dust-like delusions and delusions of ignorance. We must eliminate them. This is the meaning of “extinction;” our afflictions are thoroughly eliminated. Delusions of ignorance deludes sentient beings, so we must quickly eliminate them. “Crossing” [refers to] “crossing the two kinds of samsara,” “fragmentary and transformational.” Ordinary people go through “fragmentary samsara”. After our karmic conditions in this life end, we still have conditions that lead to future lives. Then, without any control, we will be led by the law of karmic cause and effect.
Each lifetime is a fragment. If spiritual practitioners have not eliminated their afflictions, they will be led by their karmic causes and conditions. This is “fragmentary samsara” There is also “transformational samsara”. “[They] claim to have attain Arhatship,” “to be dwelling in their final bodies”. These people have ended their “fragmentary samsara” but they still experience “transformational samsara”. These people only care about themselves, do not want to open up their minds and do not want to thoroughly understand the principles of all things in the universe. They just close themselves off in their own bodies saying, “I don’t want to form bad affinities”. Thus, they are unwilling to interact with people, to broaden their hearts and comprehend further worldly and world-transcending teachings. Though they no longer experience “fragmentary samsara” and do not create negative causes and conditions, they still go through “transformational samsara,” and their viewpoint is still selfish. They still only care about themselves, without any regard for sentient beings. If this is the case, this is not the ultimate; they have not really crossed into extinction. Attaining that state is called crossing into extinction. The crossing of the Buddha into extinction is Parinirvana.
But His Parinirvana ends “transformational samsara,” so He can freely come and go. With a spacious heart, He freely comes and goes. So, He is still the founder of [Buddhism], the kind father of the Four Forms of Birth and the guiding teacher of sentient beings. He is still here because His Dharma is still in the world. As long as we all put the Dharma into practice, the Buddha’s Dharmakaya will still be here. As for the Dharma, if we only have “such have I said, such have I heard” and after hearing it , we do not apply it, then the Dharma is not alive. If we do not have faith and if we do not truly understand the Dharma, no matter how much of it we read or chant, it will not be helpful to us at all.
Therefore, when we listen to the Dharma, we must take it to heart and integrate it into our daily living. Only by doing this are we faithfully accepting the Dharma. So as we are on this Bodhi-path, we must advance diligently, and we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙由悟起行修菩提，直心道場至究竟，信解行證菩薩道。
⊙『自謂已得阿羅漢，是最後身，究竟涅槃，便不復志求阿耨多羅三藐三菩提，當知此輩皆是增上慢人。所以者何？若有比丘實得阿羅漢，若不信此法，無有是處。』《法華經方便品第二》
⊙「除佛滅度後，現前無佛。所以者何？」《法華經方便品第二》
⊙除佛滅度之後，現世無佛。即世間無佛為之說是妙法。
⊙滅度，即涅槃。滅，是滅見思、塵沙、無明三種惑。度，是度分段、變易兩種生死。
【證嚴上人開示】
由悟起行修菩提
直心道場至究竟
信解行證菩薩道
常常這樣想，在法與生活中，到底如何才能夠，法與生活合而為一？行中有法，這是我們學佛者，人人應該要有。不過，現在學法，修行，是不是理所當然，法與日常的生活合在一起呢？當然，期待人人都要有。
所以說「由悟」，我們若能覺悟之後，人生是無常，瞭解了佛法真理，能夠入我們的心，回歸清淨的本性。只要有這念信心，「信為道源功德母」，有信，我們開始就慢慢能夠，覺悟人生一切一切，都是在無常中過。
若能有信、有悟，自然就「起行」。「起行」，相信佛所說的法，瞭解了人生，真的是瞬息多變。這樣的覺悟，自然我們就能培養深信。信要再深，深入信，去信。深信自然就深悟。我們若有信、有悟，那就是「起行」。由信而悟，由悟起行，這種身體力行，我們要修菩提。
我們心裡內修外行，我們的內心不斷，不離開道，今日聽的法，今天外面的境界，這個法與外面的境界來會合，是不是無常呢？與外面的境界來會合，是不是我們還有很多，無法去理解呢？我們能在人群中，聽各人從不同的境界中來會合，分享。
就如我們人文志業體，他們回來在報告，我們看到了，相信每一國家，每種的人文生態不一樣。這是佛陀所說，世間形形色色，隨著因緣果報，依報、正報而生。生在不同的環境，生活在不同的因緣遭遇，種種都有。對啊！這叫做人生，苦難偏多。
看到那個境界，那些苦難，苦難的眾生，誰能，能伸出了大量的愛，這樣去幫他恢復呢？這不是少數人有辦法，必定要天下多數人。
所以，內，我們要去相信。天下有多麼多麼的境界，不是我們在此範圍全都看得見。但是人間，(慈濟)志業體能夠各人，去不同的地方，收集回來的，我們能夠明明瞭瞭，印證佛陀所說的法。所以，信而悟，悟而起行；行，我們必定要外行內修，要相信佛所說法。
有了好的因緣，人人愛的集合，為苦難人，那就能夠得救。所以菩提道，我們要福慧雙修。修福還要修慧，在修慧中還要有福，才能那麼多人來凝聚起來。
所以，我們要如何修？修在這條菩提道，應該是很容易，就是「直心道場」。我們要用「直心」，佛如是說，如是法，我們就如是信，如是行而修，這叫做「直心」。「直心道場」我們要相信。我們若能有「直心道場」，自然一心一志，我們就能向菩提大直道，一直到究竟的境界。究竟的境界就是成佛。
其實常常說，佛在我們的心裡。但是，這條的菩提道，也是在我們的心裡。我們的心中，若有覺的道，那菩提在心，不過最重要就是要修，要起，起心動念。無論你起一個心、動一個念，都不離開覺與道。
我們凡夫常常在起心動念，都是貪、瞋、癡、人我是非。我們若轉一個念，起心動念——天下眾生悲苦多！我們要如何為天下眾生，來解開苦難？這就是要我們好好修行。有修行，那就有因緣。
所以，「信解行證菩提道」。我們若能相信，能夠好好來瞭解，內心心念不要離開了菩提道，無論你舉足動步，都是在這條直的道路上，這種的「信」才能在這菩提道，看到周圍的風光境界，才能夠體會到佛的教法。
所以信、解、行、證，「證」就是在這菩提道上，真正內心體會到那分法的境界。佛陀所說法與天下宇宙，人、事、物、理非常的契合。我們若去想到此法與人、事、物、理的契合，瞭解了，那個時候的心境是輕安，是自在。所以，自然我們就會，真正殷勤精進行於菩薩道上。
菩薩道，我們不只是知世間苦，還要瞭解因緣的去來，我們就要精進行六波羅密。大家若有用心，這樣念過去，瞭解「苦諦」，那就是聲聞(根性)；超越了聲聞，瞭解因緣果報、世間無常，那就是緣覺(根性)；超越了緣覺，行六波羅密，那就是菩薩道了。在佛法中，心在道，就步步精進，沒有停滯。所以我們要用心。
前面的(經)文，不就是這樣說，我們若是修行，「自謂已得阿羅漢，是最後身，究竟涅槃」。以為，以為我們這樣已經，得到了，還不想要進取。前面說，大家若能瞭解，佛來人間為一事，就是教菩薩法；只為了有一項事情，就是教菩薩之事。不只是教你們聲聞、緣覺而已，最重要的，最終的目標，就是要教我們能夠行菩薩道。卻是很多人到此他就停住了，他感覺，「我這樣有夠了，我已經是最後身了」。
自謂已得阿羅漢
是最後身
究竟涅槃
便不復志求
阿耨多羅
三藐三菩提
當知此輩
皆是增上慢人
所以者何
若有比丘
實得阿羅漢
若不信此法
無有是處
《法華經方便品第二》
「最後身」，我們都已經知道了，這輩子結束之後，我不會再來六道輪迴，我已經沒有攀緣了，我已經心清淨了。以為是這樣，是「最後身」，以為已經得到究竟涅槃。若如此，就「不復進(志)求，阿耨多羅三藐三菩提」。那最高處的道路盡頭，我們還不想走，只在化城之中，這樣以為很滿足了，不知道此化城還是虛幻，真正我們要到達的，是真實的境界。但是，就是停下來，「不(復)志求，阿耨多羅三藐三菩提」。這段(經文)大家都要，很用心去體會。
要知道這些人都是，「增上慢」人。「所以者何」，為什麼呢？若有比丘實得阿羅漢，若不信受此法，「此法」就是教菩薩法，若不信受，佛陀來人間目的，就是要教導人人能夠成菩薩，教導人人走過了菩薩道，盡頭就是佛的境界。我們若不肯相信，「無有是處」，這樣絕對得不到；要到佛究竟的境界，難啊！只停滯在化城而已，不是究竟之處。
現在再來，這段(經)文說：「除佛滅度後，現前無佛。所以者何？」
除佛滅度後
現前無佛
所以者何
《法華經方便品第二》
佛滅度後，世間已經無佛了。是怎麼樣呢？佛若滅度，世間已經無佛了。但是，我們現在的釋迦佛，是不是也滅度了呢？二千多年前，就已經入涅槃了。不過，我們現在是法留在人間，我們若是真相信它，法身，佛的法身還是在人間。這要看我們是不是有相信。對這個法，我們若是相信，這是活的法，從佛陀的精神所留下來的，這就是活的法。
除佛滅度之後
現世無佛
即世間無佛
為之說是妙法
此法，你若不去相信，白紙黑字，只提供給人「如是我聞」，這樣也「如是說，如是聞」，光是說與聽，這樣有用嗎？佛在世時，大家聽，聽了之後不要再進求，佛說「非佛弟子」。當時哪怕是佛親身說法，尚有「增上慢」人，不肯深信，不信受奉行，佛陀說「增上慢」，非佛弟子。
但是，佛若真的滅度；二千多年前說的，佛陀滅度之後，世間無佛可說此妙法時。這就是在警惕大家，此時你們若不好好信受奉行，還有那種「增上慢」之心，佛若滅度後，就無人再來解釋此妙法。此時若不信，未來就無人可說此法了。
何謂「滅度」？滅度，大家若每天在聽都知道，就是涅槃。涅槃稱為「滅」，就是滅見思、塵沙、無明三種惑。
滅度
即涅槃 滅
是滅見思、
塵沙、無明
三種惑
見思惑、塵沙惑、無明惑，這是三種的無明，是非常的微細，這種「惑」。「見」就是見解，這個見解，要改變一個人的見解沒有那麼容易。這個道理我們都知道。的確，確確實實，說我們自己，別人要來改變我們的見解，有那麼容易嗎？何況我們要去改變別人的見解，那是更困難了。
所以「見」，在五濁中叫作「見濁」。這「見濁」、「煩惱濁」，就是思。這個「煩惱濁」，見解與思惟，這種觀念若偏差，它才會產生了，貪、瞋、癡、我慢、懷疑，那就是因為源頭來自於「見」、「思」這二項。
「塵沙」就是表示，無量數、無量數，很微細的煩惱。沙塵實在是非常的微細，無孔不入。常常聽說，「早上才擦好而已，地板才擦過，桌子才擦過而已，怎麼又摸起來沙沙的呢？」「我窗戶都關了，就關得很密，怎麼會有沙呢？」對啊！這沙塵，無孔不入，可見，它是多麼的微細。所以說，很微細的煩惱，那就是「沙塵惑」。
這三種的惑，就是讓我們修行困難。就是在此人間，佛陀要來度化很困難，就是困難在眾生具足了，「見思」、「塵沙」，那種的「無明惑」，這個「惑」來障礙眾生的心。
明明別人看起來，我們這樣的方法就是不對。偏偏要執著自己，以為自己全都是對的。這叫做自障礙，這叫做惑。別人看到我們不對，我們硬是說對。所以，看的見解不同，我明明是對，你怎麼說不對？我這樣做的方法是對的，你怎麼說我的方法不對呢？就有爭執，你說我的見解偏差，我說你的思想偏差。像這樣，彼此之間互相障礙，自己障礙，障礙別人。這種彼此的障礙，就是來自於見思、塵沙、無明這三種很微細的惑。
惑就是障，障礙。滅度，我們應該要滅掉了，見思、塵沙、無明惑的障礙，我們應該都要把它去除掉。這叫做「滅」，滅盡煩惱，這無明惑障，我們都要趕緊自己滅掉。
「度」，就是度「分段生死」與「變易生死」。
度
是度分段、變易
兩種生死
我們凡夫都還有「分段生死」。此生的因緣盡了，我還有來世的因緣，不由自己，無法自己做主，隨著因緣果報走，一段、一段。哪怕是修行者，煩惱仍未斷除，還是要隨著因緣走。這就是「分段生死」。
不過，還有「變易生死」。「自謂已得阿羅漢，是最後身」，這些人他們就是，「分段生死」斷除，但是，他還有「變易生死」。這種只想顧自己，不想把心門開大，不想要去透徹瞭解，宇宙萬物真理，只關在自己的色、身體之中，光說我不要去與他結惡緣，不願意入人群，廣大心胸去體會更多的，人間法、出世法。
雖然「分段生死」，造惡因，結惡緣，雖然是都沒有了，不過「變易生死」，思想觀念還是自私，還是在自己，沒有為大地眾生去想。若如此，這還未究竟，還沒。
真正的滅度，就是要到這樣的程度，叫做滅度。此處的滅度是說佛的滅度。但是，佛的滅度，他「變易生死」斷，所以他能去來自在，開闊心胸去來自在，到現在還是娑婆世界的教主，還是四生的慈父，也是眾生的導師，現在還在。因為，他的法還是在人間，只要視我們人人，是不是將法活用，自然佛的法身就存在。
法，你若只是「如是我說，如是我聞」，聽過的，都不去用，這就是，不是活的法。我們若沒有信，沒有好好來瞭解，法，其實讓你看再多，經誦得再多，對你一點都不受用。所以，我們聽法要聽入心，在日常的生活中要合而為一，這樣才是真正信法、受法之人。所以我們菩提道路要步步精進，必定要時時多用心。
Explanations by Master Cheng-Yan
Subject: Eliminating Delusions and Crossing Samsara (滅惑度生死)
Date: June. 04. 2014
Once awakened, we begin to practice, to cultivate Bodhi. Our spiritual practice takes place in a straightforward mind, which leads to the ultimate. With faith, understanding and practice, we realize the Bodhisattva-path.
I am always thinking about the Dharma and daily living, about how we can integrate the Dharma into our daily living and manifest it in our actions. This is something we Buddhist practitioners must do. But, as we learn the Dharma and engage in spiritual practice, will we naturally integrate the teachings into our daily living? Of course, I hope everybody can do this. Therefore, “once awakened,” we realize that life is impermanent. When we understand the truth of the Dharma and can take it to heart, we can return to our pure intrinsic nature, as long as we have faith. “Faith is the source of the Way, mother of merits.” With faith, we can begin to gradually realize that everything in life happens in a state of impermanence. With faith and realizations, we will naturally “begin to practice.”
We begin to believe the Buddha’s teachings and understand how life can change in an instant. Once we realize this, naturally we can cultivate a deep faith. As we deepen our faith, naturally we will attain deeper realizations. When we have faith and realizations, then we “begin to practice.” We move from faith to realization, from realization to practice. To put the teachings into practice, we cultivate the Bodhi. We internally cultivate and externally practice. Our minds cannot deviate from this path.
The Dharma we hear today can be integrated with our external conditions, but isn’t this impermanent? When we integrate it with external conditions, isn’t there still a lot that we do not understand? By interacting with other people, we hear them share their experiences of integrating the Dharma under various conditions. Take our [media staff] as an example. They came back to report on how they have witnessed that each country has its unique culture and way of life. This is what the Buddha described as the variety and diversity of the world. Based on the law of karma, we are born with circumstantial retribution and direct retribution into different environments and we encounter different causes and conditions. These all vary greatly. Indeed, this is life, which is full of suffering. We see many places filled with suffering and many suffering people. Who can extend love and care to those suffering and assist them in their recovery? This cannot be achieved by only a few people; it must be done by the majority of people.
Therefore, in our hearts, we must believe that in the world there are all kinds of conditions, not all of which we can see. But in this world, as Tzu Chi staff and volunteers can go to various locations and collect [different stories], we can clearly verify this teaching of the Buddha. So, we move from faith to realization, from realization to practice. This requires external practices and internal cultivation, and faith in the Buddha’s teachings. With positive affinities, we gather people’s love for the suffering, so they can be saved. On the Bodhi-path, we must cultivate both blessings and wisdom.
So, we move from faith to realization, from realization to practice.This requires external practices and internal cultivation, and faith in the Buddha’s teachings.With positive affinities, we gather people’s love for the suffering, so they can be saved.On the Bodhi-path, we must cultivate both blessings and wisdom.In doing good deeds, we must cultivate wisdom.As we cultivate wisdom, we must also create blessings.This is the only way to unite so many people.
How can we practice on this Bodhi-path?It should be very easy.Thus, “Our spiritual practice takes place in a straightforward mind.”We must have a ”straightforward mind”.
Whatever the Buddha says, whatever Dharma [He teaches,] is what we must believe and put in into practice.This is having “a straightforward mind”.
We must believe that “our spiritual practice take place in a straightforward mind”.If we have a straightforward mind, we can be single-mindedly focused on our mission to walk the great, straight Bodhi-path until we reach the ultimate state.The ultimate state is the state of Buddhahood.Indeed, I always say the Buddha is in our minds.However, this Bodhi-path is also in our minds.If the path to enlightenment exists in our minds, the Bodhi is in us.
Most importantly, we must [take good care of] every thought that arises.Whenever we give rise to the slightest thought, it should not deviate from this awakened path.We ordinary people constantly give rise to greed, anger, ignorance and interpersonal conflict.If we can turn our minds around, we can constantly think of suffering sentient beings and ways we can relieve their suffering.This requires us to engage in spiritual practice.
With spiritual practice comes karmic conditions, so with “faith, understanding and practice, we realize the Bodhi-path”.If we have faith, we will truly understand that our every thought must remain on the Bodhi-path.Every step we take must be on this straight path.Only with this kind of “faith” can we walk this Bodhi-path, see the beautiful scenery around it and realize the Buddha’s teachings.
[We move through] faith, understanding, practice and realization.“Realization” means as we walk the Bodhi-path, we can really experience the state of the Dharma.The Buddha’s teachings are perfectly applicable to all people, matters and objects in the universe.When we understand how the Dharma relates to people, matters and objects, our state of mind will be peaceful and free.Thus, we will naturally, diligently and earnestly walk the Bodhisattva-path.
On the Bodhisattva-path, we not only know the suffering of the world, we also understand the workings of the law of karma.Thus, we must diligently practice the Six Paramitas.If we are mindful of what we hear, we will understand the truth of suffering.
Then we are [at the level of] Hearers.If we transcend the state of Hearers, we understand the law of karma and the impermanence of the world.Then we are [at the level of] Solitary Realizers and practice the Six Paramitas, we are on the Bodhisattva-path.
Immersed in the Buddha-Dharma, we must diligently walk the Path without stopping.
Therefore, we must always be mindful.
The previous sutra passage discusses this point.Some spiritual practitioners “claim to have attained Arhatship, to be dwelling in their final bodies before achieving ultimate Nirvana”.
If we think we have attained [the ultimate,] we will not want to move forward.Earlier the sutra mentioned that we must understand that the Buddha comes to the woarld for one cause, to teach the Bodhisattva Way.He comes to do one thing, to teach us to be Bodhisattvas, not just to be Hearers and Solitary Realizers.Most importantly, His ultimate goal is to teach us to walk the Bodhisattva-path.However, many people stop [before thus].They feel, “This is enough”.“I am already dwelling in my final body.
“[They] claim to have attained Arhatship, to be dwelling in their final bodies before achieving ultimate Nirvana.They do not further resolve to seek Anuttara-samyak-sambodhi.You should know that they are the ones with overbearing arrogance.
Why is this so?If a bhiksu has actually attained Arhatship but does not believe in this Dharma, he has not attained that state. ”
We already know about the “final body”.If we believe that after this life, we will not cycle through the Six Realms again, that we have not created more affinities, and that our hearts are already pure, then we are assuming that we are in our “final body,” that we have already attained ultimate Nirvana.
If so, we “do not resolve to further seek “Anuttara-samyak-sambodhi”. We are unwilling to walk to the highest place, to the end of the path. We are very content in this conjured city, unaware that it is illusory and that we should keep moving forward to reach the ultimate state of truth. But we have stopped “They do not resolve to further seek “Anuttara-samyak-sambodhi”. We must all put our hearts into realizing this. We must recognize “those with overbearing arrogance”. “Why is this so?” “If a bhiksus has actually attained Arhatship” but does not believe in this Dharma…”. “This Dharma” is the Bodhisattva Way. If we do not faithfully accept that the Buddha comes to the world to teach us that we can all become Bodhisattvas and to teach us to walk the Bodhisattva-path to ultimately attain Buddhahood, if we do not believe this, “[we] have not attained that state”. In this way, we cannot reach that state. We will not reach the ultimate state of Buddhahood because we have stopped at a conjured city, which is not the ultimate place.
Then this sutra passage states, “Unless it is after the Buddha has crossed into extinction, when there no Buddha is present. “Why is this?”
After the Buddha crosses into extinction, there is no longer a Buddha in the world. What happens then? If the Buddha crosses into extinction; there is no Buddha in the world. Didn’t Sakyamuni Buddha also cross into extinction? Over 2000 years ago, He entered Parinirvana. However, the Dharma still remains in this world. If we truly have faith, the Dharmakaya (Dharma-body) will remain here. This depends on our faith. If we have faith in this Dharma, the Dharma continues to live. Left here by the spirit of the Buddha, the Dharma is alive.
After the Buddha crosses into extinction, there is no longer a Buddha in the world. Thus, there are no Buddhas in the world to expound the wondrous Dharma.
If people do not believe the Dharma, [we only have] words on page, just those things described by “Such I have heard”. Thus, “such was said, such was heard”. Is just knowing what was said and heard effective? When the Buddha was in this world, everybody listened to Him. After listening, if they did not advance further, He said, “They are not disciples of the Buddha”. Even when the Buddha taught in person, people with “overbearing arrogance” refused to believe Him and faithfully accept and practice the Dharma. So, the Buddha said those with “overbearing arrogance” were not His disciples.
Before the Buddha crossed into extinction over 2000 years ago, He said that when He leaves, “There will be no Buddhas in the world to expound the wondrous Dharma”. With this, He cautioned everyone, “If, at this moment, you do not faithfully accept and practice” and still have overbearing arrogance, once He crosses into Parinirvana, no one will come to explain this wondrous Dharma. If they did not believe in [this Dharma] now, in the future no one would be teaching it.
What does “crossing into extinction” mean? For those who hear this term every day, they know it means Nirvana. Nirvana is also called “extinction”, the extinction of delusions of views and thinking, dust-like delusions and delusions of ignorance.
These Three Delusions are very subtle. Delusions of views refers to people’s perspectives. Changing a person’s views and understanding is not easy. We all know the truth of this principles.
Indeed, just speaking of ourselves, is it easy for other people to change our views and understanding? Changing another person’s views and understanding is even more difficult. Therefore, [the delusion of] “view” is the turbidity of view in the Five Turbidities. This is the turbidity of view; the turbidity of afflictions is [the delusion of thinking]. The turbidity of afflictions is in our understanding and thinking. When we deviate in our perspective, our minds will rise to greed, anger, ignorance, arrogance and doubt. These all come from our “views” and “thinking”. “Dust-like” means there are countless subtle afflictions. They are truly subtle, fine and pervasive. I often hear people say, “I just cleaned this morning. I just mopped the floor and wiped the table; why do they feel dusty to the touch again? I shut the windows very tightly; how did dust get in?”
Indeed, dust and sand can get into everything. We can see how subtle and fine they are. Very subtle afflictions are dust-like delusions. These three types of delusions make our spiritual practice very difficult, and they make it hard for the Buddha to transform people in this world. Sentient beings are replete with the difficulties of delusions of views and thinking, dust-like delusions and delusions of ignorance. These delusions obstruct sentient beings minds. From other people’s perspective, our methods are clearly incorrect. But we stubbornly insist that everything we do is completely correct. This is self-obstruction, or delusion. Other people can see the things we do wrong, but we insist we are not wrong. Therefore, our understandings are different. “I am clearly right; how can you say I am wrong?” “My method is correct” “How can you say I am incorrect?” Thus a conflict arises. “You say my understanding is erroneous” “I say your thinking is erroneous” In this way, we obstruct one another. We obstruct ourselves as well as others. This mutual obstruction comes from delusions of views and thinking, dust-like delusions and delusions of ignorance. These are three subtle kinds of delusions. Delusions are obstructions. To cross into extinction, we must extinguish delusions of views and thinking, dust-like delusions and delusions of ignorance. We must eliminate them. This is the meaning of “extinction;” our afflictions are thoroughly eliminated. Delusions of ignorance deludes sentient beings, so we must quickly eliminate them. “Crossing” [refers to] “crossing the two kinds of samsara,” “fragmentary and transformational.” Ordinary people go through “fragmentary samsara”. After our karmic conditions in this life end, we still have conditions that lead to future lives. Then, without any control, we will be led by the law of karmic cause and effect.
Each lifetime is a fragment. If spiritual practitioners have not eliminated their afflictions, they will be led by their karmic causes and conditions. This is “fragmentary samsara” There is also “transformational samsara”. “[They] claim to have attain Arhatship,” “to be dwelling in their final bodies”. These people have ended their “fragmentary samsara” but they still experience “transformational samsara”. These people only care about themselves, do not want to open up their minds and do not want to thoroughly understand the principles of all things in the universe. They just close themselves off in their own bodies saying, “I don’t want to form bad affinities”. Thus, they are unwilling to interact with people, to broaden their hearts and comprehend further worldly and world-transcending teachings. Though they no longer experience “fragmentary samsara” and do not create negative causes and conditions, they still go through “transformational samsara,” and their viewpoint is still selfish. They still only care about themselves, without any regard for sentient beings. If this is the case, this is not the ultimate; they have not really crossed into extinction. Attaining that state is called crossing into extinction. The crossing of the Buddha into extinction is Parinirvana.
But His Parinirvana ends “transformational samsara,” so He can freely come and go. With a spacious heart, He freely comes and goes. So, He is still the founder of [Buddhism], the kind father of the Four Forms of Birth and the guiding teacher of sentient beings. He is still here because His Dharma is still in the world. As long as we all put the Dharma into practice, the Buddha’s Dharmakaya will still be here. As for the Dharma, if we only have “such have I said, such have I heard” and after hearing it , we do not apply it, then the Dharma is not alive. If we do not have faith and if we do not truly understand the Dharma, no matter how much of it we read or chant, it will not be helpful to us at all.
Therefore, when we listen to the Dharma, we must take it to heart and integrate it into our daily living. Only by doing this are we faithfully accepting the Dharma. So as we are on this Bodhi-path, we must advance diligently, and we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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