20140605《靜思妙蓮華》讀誦解義當力行（第320集）
⊙羅漢辟支不解佛意，薄福少德不堪大法，無佛世時能勤讀誦，精心解義持續慧命。
⊙「除佛滅度後，現前無佛。所以者何？佛滅度後，如是等經，受持、讀誦、解義者，是人難得。」《法華經方便品第二》
⊙讀誦：看文曰讀，背文曰誦。是即內修靜觀，更加讀誦，如薪助火，心觀益明。
⊙解義：謂善解如來所說諸經甚深法義也。依解以立行，修行以契理，則可以弘大教，可以證菩提，善解契經理。
【證嚴上人開示】
凡夫的境界，要能夠瞭解佛的心、知見，真的是很遠。不過，佛陀就是這麼說，只要你一念心轉，這一轉，很快就能接近佛心。哪怕是羅漢、辟支佛，羅漢、辟支佛，他在轉，瞭解，接觸到佛陀的教法，卻是，他將自己的距離，與佛陀的距離，他開始進步到那個地方停下來，就是遠遠地在看佛。
佛陀他的心量，佛陀的知見，佛陀的見解，羅漢、辟支佛以為唯佛獨尊，只有佛——釋迦牟尼佛有辦法，我們只是受佛所教，就是這樣而已。所以自己自我停滯。
就像《法華經》中，佛陀以化城，因為這些弟子，雖然有緣接受佛法，不過容易疲勞，就會停滯住，他就給予一個化城。但是，化城不是真的，因為還有更遠的地方，有一個真實、究竟、真如的地點，那就是一片晴空。眾生、凡夫的境界，也能夠到達，只要精進，一轉就是超越羅漢、辟支佛。
羅漢辟支不解佛意
薄福少德不堪大法
無佛世時能勤讀誦
精心解義持續慧命
羅漢、辟支佛，總是自己設定位置，所以他才無法向前前進。所以辟支佛不解佛意，他不解佛意，就自己設定他的位置，在那個地方。
修行，我們必定要福慧雙修。我們要瞭解佛陀他的知見，這就是智慧；我們要身體力行，就是修福。福慧雙具，才能夠度化眾生。
所以，辟支佛、羅漢，就是獨善其身，叫做「薄福少德」。德，就是要和眾生要有互動，在眾生群中，我們能夠付出，而不受眾生的影響，這才是真正，佛菩薩入人群的功德。
這功德，常常說內修外行。內修，能修得這分，心不受外面境界的影響，但是目標就是要投入，那個境界中去。這就是要看我們，修行的那念心的堅決。你的心立多大的宏願，你的堅定的志向就有多堅定。所以，堅定的志向，立大的宏願，才能夠保護我們的心。這念心保護好，入人群中，那就安全了。
所以，羅漢、辟支佛，沒安全感，所以他就自我設定，他就不再向前前進。這就是「薄福少德，不堪大法」。
但是，佛陀，他來到人間，將他的人生過程，作為人間的典範，讓人人知道凡夫能成佛。只要跟著他這樣的方法，走過來，能發心，能堅定，能修行等等，一段、一段的過程，非常的明朗，足跡，我們能夠跟著這樣走。
佛陀他的覺悟，就是宇宙萬物無量數，不可思議的人、事、物理，佛陀無不瞭解。所以，我們應該學佛，要修大福、大德、大慧，這自然就叫做「大法」。我們若能修大福、大慧、大德，這就是叫做大法。我們要超越羅漢、辟支佛，自我設定的境界，我們要向前越過了這個境界，那就是離開化城，往真實的境界，我們精進直往。
若是無佛世時，現在我們要到哪裡找佛？佛陀二千多年前，在印度出生，在印度示滅。雖然現在佛的報身、化身，不在人間了。不過，法身在人間。我們昨天說過了，我們若能殷勤精進，佛法還留在人間，我們勤精進，勤讀誦，能夠精心，用非常精純的心，去瞭解經文裡面的意義，這樣持續慧命，這就是我們為佛弟子的使命。這個法若用於現在，就有未來傳承下去的希望。
佛陀的法是應時代，經千古，就是隨我們受用。看我們是不是有用心去入佛法。佛法活在我們的心裡，我們將佛法活用在此時代裡。
佛陀常常就是將過去的古時代，他在修行的過程，用在佛的當時代。譬如說，在佛的時代，就是在舍衛國裡，城中有一位就像流氓一樣，忤逆、不孝，在人群中遊手好閒，就是要吃，不肯做事情，而且為非作歹，什麼事都做。所以有一天，就是官方把他捉起來，國王將他判刑，死罪。
要押到執刑的地方，因緣巧合，佛陀正好帶著一群比丘，將要入城托缽時，看到一群人押著犯人要去執刑。這位造惡的年輕人，遠遠地看到一群比丘，他就大聲叫：「佛啊！佛來救我。」
這位惡人，名字叫做如願。這位如願看到佛，又再大聲叫：「佛啊！救我。我若能夠得救，能免一死，我願意隨佛出家，我會好好修行。佛陀啊！救我。」
佛陀就回過頭來，向阿難說：「阿難，你去向國王說，我要求他赦免這個人的死罪，將此人送給我。」阿難真的到國王的面前，向國王說明佛陀的意思，希望他赦免此人的死罪。
國王是一位很虔誠學佛的人，他很願意供養。佛陀向他要此人，免他的死罪，將此人送給佛，那就是等於供養了。很歡喜，能免了一個人的死罪，自己也少一分殺生的心；能夠獻給佛陀，是一分供養的心；佛陀能好好地調教他，能再成就一位修行者，這何樂而不為呢？很虔誠，就下令將這位如願赦免死罪。
這樣自由了，這位如願，果然如願得救了，感恩啊！這個時候的感恩，真的是很堅切，發心：重生的生命，絕對要發大心、立大願，要好好精進。
就跟著佛陀的僧團回到精舍，就這樣出家了，圓頂了。日夜分秒不空過，聽佛說法，認真用功。在人群中，僧團裡，他無論僧團，對他用怎麼樣的眼光，或者是對他怎樣的批評，他都打從內心的歡喜：「消業啊！感恩你教導我。」用這種心，虛心的受教，感恩的心，這樣經過了不久的時間，他證果了，真的所有的煩惱都去除了。
在人群中，僧團裡，人人見到如願，心生景仰，那種真正尊重的心生起。大家議論紛紛，「這位如願，是這麼壞的人，怎麼能這樣發心修行？改過之後，起初是人見人怨，為什麼現在大家是人見人敬？可見他已經是心輪轉了，他應該就是證果了。」
阿難在人群中，大家就推薦阿難，是否趕緊去請教佛——佛陀到底是修什麼行，一句話就能夠影響這麼大，一個臨受死刑的人，上自國王，只是佛的一句話交代，就能夠救一個人；一個這麼惡的人，能夠受佛的教化，轉變得這麼快。佛陀到底是修什麼行，這個過程？
阿難真的去問佛，佛陀開始就對這些弟子開始說：想想，現在的福德，就是過去無量世以前，有一位帝幢佛，在人間時。那時候帝幢佛遊化人間，有一位修行的梵志。梵志就是修清淨行的人，雖然還未出家，不過他是另外一種的修行，所以他也是修清淨行。但是，看到帝幢佛，他滿心歡喜，向這位帝幢佛恭敬供養，用身心恭敬，用他的身表達那一分供養，花果供養。
帝幢佛見梵志虔誠，身、心、行的供養，帝幢佛很歡喜，問他：「你這樣的身心行的供養，你內心有什麼要求嗎？」這位梵志就說：「無所求。若說有所求，但願我能夠修行，永遠清淨的行，身口意清淨。但願我將來修行，若能夠成就，但願我的口德，所說的法，句句都是眾生所受用，用口德化人。這是我所祈求的，身心清淨，口德圓滿，所說的話，人人歡喜聽，一聽就能尊重，尊重就能適用，用在人人的身心精進。這是我唯一的心願，口德度人。」
佛陀說到此，就向大家說：「知道嗎？那位梵志就是我現在。」所以，現在的釋迦佛，上自國王，聽到佛的法音，自然歡喜、敬重、相信。雖然是這麼惡的人，也能信受奉行。從無量世，無法去計算的，生生世世就是修口德，從讀誦經文，身體力行，這種讀誦、受持、身體力行，這是非常重要。
所以，經文中，我們前面說過了，佛這樣說：「除佛滅度後，現前無佛。所以者何？佛滅度後，如是等經，受持、讀誦、解義者，是人難得。」
除佛滅度後
現前無佛
所以者何
佛滅度後
如是等經受持
讀誦 解義者
是人難得
《法華經方便品第二》
無佛的時代，我們若能夠受持、讀誦、解義，若能夠這樣用心，這樣的人是很難得。佛不在人間，我們能夠信法，法用在我們的心裡，我們要很恭敬。就如進來（主堂），若聽到大家，人人出聲，聲音整齊，眾口一音，這麼和齊，表示人人都在精進，人人口誦，口中誦經，其實，內心就是靜觀。
所以，讀誦就是看（經）文，就要誦出來，要念出來，念久才會入心。
讀誦：
看文曰讀
背文曰誦
是即內修靜觀
更加讀誦
如薪助火
心觀益明
一篇文章，要反反覆覆一直讀，讀到不必看文字，用背誦的，這就是誦能夠入心。所以，我們誦經的好處，就是印記在我們的心裡，不是誦經能消災，是誦經能印記在我們的心版裡，我們若記住，我們就不會去犯錯了，我們記住經文，自然我們就有修養。所以，不是誦經消災，是誦經增長我們的記憶，增加我們的智慧。
所以，看文口讀，(而)背此文，叫做誦。又內心，還要從內心靜觀。我們誦經不是這樣一直念，心都想到別處。我們的心要隨著經文，觀想此法，所以「內修靜觀」。我們經誦完之後，我們背在我們的心，印記在我們的心裡，這樣叫做內修。
很靜，讓我們的心能靜下來，再加上讀誦，「內心靜，外面誦」，讀誦、靜觀，靜觀、讀誦，就像我們在燒開水一樣，水未煮開，你還要再加柴；加了柴進去，一口氣將水煮開了。這樣就是經，於外誦，入我們的心，「心觀益明」。
用心、靜心來誦，誦經要大聲；大聲，別人能和我們和，我們能和別人的聲音，這樣就是人人共一心，眾口同一音，這表示我們的心不雜，所以心靜。就像這樣互相，你誦經，我聽；我誦經，你聽，彼此的聲音和音合在一起，人人都是心觀益明。你在誦，我在誦，嘹亮的聲音迴旋在空中，能夠再引(起)別人的歡喜心。所以，心內修外行，彼此利益，很明朗，句句明朗，這樣叫做讀誦。讀經一定要明。
「解義」，就是要，善解如來所說的經。甚深法義，我們要去瞭解。不光是讀、誦、背，法全都不在我們的心，不能去實行，若這樣就不是法了。
解義：
謂善解如來所說
諸經甚深法義也
依解以立行
修行以契理
則可以弘大教
可以證菩提
善解契經理
學法，我們也很希望，能修好口德，能夠我們瞭解之後，我們說出去的，人人都能信受奉行。所以，各位菩薩，要學菩薩道，不要停滯守在羅漢、辟支佛，自我設定的境界。我們還要再跨出此境界，向前精進到佛真實的境界，不生不滅，靜寂清澄的境界，才是我們所追求的。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Read and Recite for Understanding (讀誦解義當利行)
Date: June. 05. 2014
For our unenlightened minds to understand the Buddha’s mind, knowledge and views, we still have a ways to go. However, the Buddha said that if we can turn our minds around, we can very quickly draw near the Buddha-mind. Even Arhats and Pratyekabuddhas can transform [their minds] and understand the Buddha-Dharma they encounter. However, after shortening the distance between themselves and the Buddha, they stopped at that point and just stood there, looking at the Buddha in the distance. Arhats and Pratyekabuddhas thought that the capacity of His mind, His knowledge and views, His understanding are unique to and can only be attained by Buddhas like Sakyamuni. They thought they could only be recipients of His teachings, so they put a stop to their progress.
Thus in the Lotus Sutra, the Buddha used the analogy of a conjured city. Although these disciples had the karmic conditions to receive the Buddha-Dharma, they got tired easily and would stop. So, He gave them a conjured city [to rest in]. However, the conjured city was not real. There was still a farther place that was the real and ultimate destination, a place of True Suchness where everything is clear and empty. We can reach that place from the state of unenlightened beings; as long as we are diligent, by transforming our minds, we can surpass Arhats and Pratyekabuddhas.
Arhats and Pratyekabuddhas do not understand the Buddha’s intent. Their blessings and virtues are few, so they cannot accept great teachings. In times without Buddhas, one must diligently read and recite [sutras] and focus on understanding the meaning to extend one’s wisdom-life.
Arhats and Pratyekabuddhas tend to limit themselves, so they are unable to move forward. Pratyekabuddhas do not understand the Buddha’s intent, thus they limit themselves to that position. To engage in spiritual practice, we must cultivation both blessings and wisdom. By understanding the Buddha’s knowledge and views, [we attain] wisdom, which we must put into practice. By cultivating both blessings and wisdom, we can transform sentient beings. Pratyekabuddhas and Arhats only seek to awaken themselves, so “their blessings and virtues are few.” “Virtue” is attained through interacting with and helping sentient beings without being influenced by them. These are the true merits and virtues cultivated by Buddhas and Bodhisattvas who go among the people, this requires “internal cultivation and external practice.”
With internal cultivation, the mind can remain unaffected by external conditions. But our goal is to dedicate ourselves to [working in] those conditions. This will depend on the firmness of our resolve engage in spiritual practice. The magnitude of the vow we make determines the strength of our aspirations. So, only with firm aspirations and great vows can we protect our minds. When our minds are well-protected, it will be safe to go among people. So, Arhats and Pratyekabuddhas do not feel secure. They limit themselves and do not progress further. Thus, “their blessings and virtues are few, so they cannot accept great teachings.” So, when the Buddha came to this world, He used the course of His life as an example for us to show that ordinary people can become Buddhas. We just need to follow His methods, form aspirations, maintain our resolve, engage in spiritual practice and so on. Each stage of His process is very clear, so we can follow in His footsteps.
The Buddha’s enlightenment encompasses the infinite things of the universe.He understands all the inconceivable people, matters and objects.So, we must learn the Buddha’s Way and cultivate great blessings, great merits and great wisdom.Naturally, this is called great Dharma.Cultivating great blessings, merits and wisdom is [cultivating] great Dharma.We need to surpass the self-imposed boundaries of Arhats and Pratyekabuddhas.We must surpass this state by leaving the conjured city and diligently progressing toward ultimate reality.
If the Buddha is not in the world, like now, where can we find Him?Over 2000 years ago, the Buddha lived and entered Parinirvana in India.Though His reward-body and transformation-body are no longer in the world,.His Dharma-body is still here.
Yesterday, I mentioned that is we are earnest and diligent, the Buddha-Dharma will remain in the world.We must diligently read and recite [sutras] and focus on meticulously understanding the meaning of the sutra’s text.Extending our wisdom-life in this way is our mission as the Buddha’s disciples.If the Dharma is applicable to our times, then there is hope it can continue to be passed on.
The Buddha-Dharma can be constantly adapted to suit the needs of the times.If we mindfully take in the Dharma, it will be alive in our hearts, and we can apply it to the present time.The Buddha often [referred to] experiences of His spiritual practice in ancient times and applied them to the time in which He was teaching.
For example, during the Buddha’s lifetime, in the Kingdom of Sravasti, there was a man whom we would call a thug,.He was disobedient and unofficial.He loafed about, just eating, never holding down a job.He committed all kinds of crimes.So one day, the authorities arrested him.The king sentenced him to be executed.As he was being taken to his death, causes and conditions came together and the Buddha happened to be leading a group of bhiksus into the city to beg for alms.
They saw a group leading the criminal toward execution.When this evil young man saw the group of bhiksus from afar, he yelled loudly, “Oh, Buddha! Buddha, please save me!”
This evil person was named As-Wished.As-Wished saw the Buddha and yelled again, “Oh, Buddha! Save me!If I can be spared from death, I am willing to follow You as a monastic.I will diligently engage in spiritual practice.Oh Buddha, help me!”
The Buddha turned around and told Ananda, “Ananda, tell King [Bimbisara].I request that he pardon this man and hand him over to me.”
Ananda went to the king and explained the Buddha’s intention and His hope that he would pardon this man and let him live.The king was a very devout Buddhist practitioner, willing to make offerings to the Buddha.Since the Buddha has asked him to spare this man’s life, turning the man over to Him was just like making an offering.[The king] was happy to pardon him.Thus, he could minimize his own killing while also making a respectful offering to the Buddha.
If the Buddha could teach him and the world could gain another spiritual practitioner he would be glad to make this happen.Because of His deep devotion, he gave orders to pardon As-Wished.Thus, As-Wished was set free.
He was actually saved as he had wished.The gratitude he felt at that moment was very strong.In this new life, he was definitely going to form great aspirations, make great vows and diligently practice.So, he followed the Buddha’s Sangha back to the abode and became ordained as a monastic.From then on, he did not waste a single second and diligently listened to the Dharma and earnestly practiced.Whether he was among others or with the Sangha, no matter how other people looked at him, or how they criticized him, he felt profound joy.
“This dispels my karma! Thank you for teaching me!” With such humility and gratitude, he accepted the teachings. Within a short period of time, he attained the fruits of realization. Indeed, he eliminated all his afflictions. Whether he was among others or with the Sangha, whenever people saw him, admiration arose in them, and they sincerely respected him. People intently discussed this. If As-Wished was such a terrible person, how could he aspire to spiritual practice? After changing his ways, initially he was despised by everyone who saw him. But now he was respected by all who saw him. Evidently, his mindset had changed, and he had attained fruits [of realization].
Ananda was among the bhiksus discussing this. So they asked Ananda to ask the Buddha about the kind of practice. He had engaged in that the kind of practice. He had engaged in that allowed His words to be so powerful that a person was who about to be executed could be [pardoned] by the king; with one phrases from the Buddha, he was saved. Then this evil person was able to accept the Buddha’s teachings and change so much so quickly. What practice had the Buddha engaged in that could make this happen?
Ananda really went to ask the Buddha, who told His disciples the following story about how these blessings and virtues came from countless lifetimes ago. When Indradhvaja Buddha was in the world, He traveled and gave teachings. There was also a brahmacarin, who engaged in purifying practices. Although he was not yet a monastic, he engaged in another kind of spiritual practice, which was still a purifying practice. But when he saw Indradhvaja Buddha, he was filled with joy. Thus, he reverently made offerings to Him. He paid his respects with body and mind and made offerings with his body like offering flowers and fruits. Indradhvaja Buddha saw that the brahmacarin reverently made offerings his with body and mind. Indradhvaja Buddha was joyful and asked him, “You have made offerings so wholeheartedly, do you have any requests?” the brahmacarin then said, “No, I do not. If I have any wish, it is to cultivate purifying practices forever. Pure body, speech and mind are what I hope to perfect in my future spiritual practice. I hope my speech will be virtuous and the Dharma I teach will be helpful to all beings. Transforming people with virtuous speech is what I seek to do. With pure body and mind and virtuous and perfect speech, everyone will happily listen to me and respect [my teaching]. If they respect it, they will diligently apply it to cultivate their body and mind. This is my only wish, to transform people with virtue of speech”.
The Buddha then said to everyone, “Do you know that brahmacarin is now me?” so, when Sakyamuni Buddha spoke, everyone who heard His Dharma-voice, even the king, naturally felt joy, respect and faith. Even such an evil person could also faithfully accept and practice the Dharma. For countless, incalculable lifetimes, life after life, the Buddha cultivated virtuous speak by reading and reciting sutras, them putting them into practice. After reading and reciting teachings, putting them into practice is very important.
So, as previously stated in the sutras, the Buddha said, “Unless it is after the Buddha has crossed into extinction, when there is no Buddha present. Why is this? After the Buddha crosses into extinction, those who accept and uphold, read and recite, understand the meaning of sutras such as this are very rare”.
In eras without Buddhas, people who accept and uphold, read and recite and understand the meaning of [sutras], those who are so mindful, are very rare. When the Buddha is not in the world, we must have faith in and apply the Dharma. We must have great respect for it.
Similarly, when I enter the Great Hall, if I hear everyone reciting together, harmoniously and in unison, as if with one voice, that shows that everyone is diligently practicing. When we recite the sutra aloud, our minds are in a state of still contemplation.
To read and recite the sutra text is to read it out loud. We have to do this repeatedly to take it to heart.
To read and recite: to read is to look at the text. To recite is to memorize the text. Reading and reciting while cultivating an internal state of still contemplation is like adding wood into the fire. It increases the illumination of the mind.
We must repeatedly read a text until we do not need to look at the words to know it. When we memorize something, we take it to heart. So, the benefit of reciting sutras is that they will be imprinted in our minds.
Reciting sutras will not eliminate our problems, but it can imprint [teachings] in our minds. If we memorize [the text], we will not commit wrongdoings. When we memorize sutra texts, naturally we will have good character. We do not recite sutras to eliminate our problems, but to enhance our memory and develop our wisdom.
So, looking at and memorizing sutras is called reading and reciting. Meanwhile, we are in a state of still contemplation.When we recite sutras, our mind cannot wander. Our minds need to follow the text and contemplate the Dharma.
So, we “cultivate internal still contemplation.” after we finish reciting sutras, we commit them to memory and imprint them in our hearts. This is internal cultivation. As our minds become still, we recite sutra texts. We use internal stillness and external recitation.
Reading and reciting [brings] internal stillness; internal stillness [aids] reading and reciting. This is like boiling water. Before the water boils, we need to add firewood. After adding firewood, the water can boil quickly. This is similar to chanting sutras out loud, so they enter our hearts. “It increases illumination of the mind.” In a state of stillness, we must recite the sutra loudly.
Reciting loudly allows other people to join in, so we can harmonize our voices to theirs. Then we will be of one mind and chant in one voice to show that our minds are focused. With a still mind, I will listen to your chanting, and you will listen to my chanting, so our voice can together, and our minds can become more illuminated.
As you recite and recite, our clear voice resonate in the air to evoke joy in others. With internal cultivation and external practice, we can benefit each other. When our voices are clear, we are truly reading and reciting the sutra.
When reading a sutra, we must understand it. Understanding its meaning is to really understand the Tathagata’s teaching. We must understand the extremely profound meaning of the Dharma; we cannot just read, recite and memorize it.If the Dharma is not in our minds, we cannot put it into practice. Then we do not [really know] the Dharma.
To understand the meaning: To truly understand what the Tathagata taught and the profound meaning of the Dharma in the sutras. From understanding, we establish practices. By engaging in spiritual practice that correspond with principles, we can promote great teachings. This is how we can attain Bodhi and really understand the principles in the sutras.
In learning the Dharma, we also hope to cultivate virtuous speech so that after we comprehend it, when we share it with others they will faithfully accept and practice it.
Dear Bodhisattvas, to learn the Bodhisattva-path, we must not remain in the state of Arhats and Pratyekabuddhas or have their self-imposed limitations. We must surpass this state to move diligently to the state of Buddhahood, a state that is non-arising and non-ceasing, tranquil and clear. This is what we must truly seek. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙羅漢辟支不解佛意，薄福少德不堪大法，無佛世時能勤讀誦，精心解義持續慧命。
⊙「除佛滅度後，現前無佛。所以者何？佛滅度後，如是等經，受持、讀誦、解義者，是人難得。」《法華經方便品第二》
⊙讀誦：看文曰讀，背文曰誦。是即內修靜觀，更加讀誦，如薪助火，心觀益明。
⊙解義：謂善解如來所說諸經甚深法義也。依解以立行，修行以契理，則可以弘大教，可以證菩提，善解契經理。
【證嚴上人開示】
凡夫的境界，要能夠瞭解佛的心、知見，真的是很遠。不過，佛陀就是這麼說，只要你一念心轉，這一轉，很快就能接近佛心。哪怕是羅漢、辟支佛，羅漢、辟支佛，他在轉，瞭解，接觸到佛陀的教法，卻是，他將自己的距離，與佛陀的距離，他開始進步到那個地方停下來，就是遠遠地在看佛。
佛陀他的心量，佛陀的知見，佛陀的見解，羅漢、辟支佛以為唯佛獨尊，只有佛——釋迦牟尼佛有辦法，我們只是受佛所教，就是這樣而已。所以自己自我停滯。
就像《法華經》中，佛陀以化城，因為這些弟子，雖然有緣接受佛法，不過容易疲勞，就會停滯住，他就給予一個化城。但是，化城不是真的，因為還有更遠的地方，有一個真實、究竟、真如的地點，那就是一片晴空。眾生、凡夫的境界，也能夠到達，只要精進，一轉就是超越羅漢、辟支佛。
羅漢辟支不解佛意
薄福少德不堪大法
無佛世時能勤讀誦
精心解義持續慧命
羅漢、辟支佛，總是自己設定位置，所以他才無法向前前進。所以辟支佛不解佛意，他不解佛意，就自己設定他的位置，在那個地方。
修行，我們必定要福慧雙修。我們要瞭解佛陀他的知見，這就是智慧；我們要身體力行，就是修福。福慧雙具，才能夠度化眾生。
所以，辟支佛、羅漢，就是獨善其身，叫做「薄福少德」。德，就是要和眾生要有互動，在眾生群中，我們能夠付出，而不受眾生的影響，這才是真正，佛菩薩入人群的功德。
這功德，常常說內修外行。內修，能修得這分，心不受外面境界的影響，但是目標就是要投入，那個境界中去。這就是要看我們，修行的那念心的堅決。你的心立多大的宏願，你的堅定的志向就有多堅定。所以，堅定的志向，立大的宏願，才能夠保護我們的心。這念心保護好，入人群中，那就安全了。
所以，羅漢、辟支佛，沒安全感，所以他就自我設定，他就不再向前前進。這就是「薄福少德，不堪大法」。
但是，佛陀，他來到人間，將他的人生過程，作為人間的典範，讓人人知道凡夫能成佛。只要跟著他這樣的方法，走過來，能發心，能堅定，能修行等等，一段、一段的過程，非常的明朗，足跡，我們能夠跟著這樣走。
佛陀他的覺悟，就是宇宙萬物無量數，不可思議的人、事、物理，佛陀無不瞭解。所以，我們應該學佛，要修大福、大德、大慧，這自然就叫做「大法」。我們若能修大福、大慧、大德，這就是叫做大法。我們要超越羅漢、辟支佛，自我設定的境界，我們要向前越過了這個境界，那就是離開化城，往真實的境界，我們精進直往。
若是無佛世時，現在我們要到哪裡找佛？佛陀二千多年前，在印度出生，在印度示滅。雖然現在佛的報身、化身，不在人間了。不過，法身在人間。我們昨天說過了，我們若能殷勤精進，佛法還留在人間，我們勤精進，勤讀誦，能夠精心，用非常精純的心，去瞭解經文裡面的意義，這樣持續慧命，這就是我們為佛弟子的使命。這個法若用於現在，就有未來傳承下去的希望。
佛陀的法是應時代，經千古，就是隨我們受用。看我們是不是有用心去入佛法。佛法活在我們的心裡，我們將佛法活用在此時代裡。
佛陀常常就是將過去的古時代，他在修行的過程，用在佛的當時代。譬如說，在佛的時代，就是在舍衛國裡，城中有一位就像流氓一樣，忤逆、不孝，在人群中遊手好閒，就是要吃，不肯做事情，而且為非作歹，什麼事都做。所以有一天，就是官方把他捉起來，國王將他判刑，死罪。
要押到執刑的地方，因緣巧合，佛陀正好帶著一群比丘，將要入城托缽時，看到一群人押著犯人要去執刑。這位造惡的年輕人，遠遠地看到一群比丘，他就大聲叫：「佛啊！佛來救我。」
這位惡人，名字叫做如願。這位如願看到佛，又再大聲叫：「佛啊！救我。我若能夠得救，能免一死，我願意隨佛出家，我會好好修行。佛陀啊！救我。」
佛陀就回過頭來，向阿難說：「阿難，你去向國王說，我要求他赦免這個人的死罪，將此人送給我。」阿難真的到國王的面前，向國王說明佛陀的意思，希望他赦免此人的死罪。
國王是一位很虔誠學佛的人，他很願意供養。佛陀向他要此人，免他的死罪，將此人送給佛，那就是等於供養了。很歡喜，能免了一個人的死罪，自己也少一分殺生的心；能夠獻給佛陀，是一分供養的心；佛陀能好好地調教他，能再成就一位修行者，這何樂而不為呢？很虔誠，就下令將這位如願赦免死罪。
這樣自由了，這位如願，果然如願得救了，感恩啊！這個時候的感恩，真的是很堅切，發心：重生的生命，絕對要發大心、立大願，要好好精進。
就跟著佛陀的僧團回到精舍，就這樣出家了，圓頂了。日夜分秒不空過，聽佛說法，認真用功。在人群中，僧團裡，他無論僧團，對他用怎麼樣的眼光，或者是對他怎樣的批評，他都打從內心的歡喜：「消業啊！感恩你教導我。」用這種心，虛心的受教，感恩的心，這樣經過了不久的時間，他證果了，真的所有的煩惱都去除了。
在人群中，僧團裡，人人見到如願，心生景仰，那種真正尊重的心生起。大家議論紛紛，「這位如願，是這麼壞的人，怎麼能這樣發心修行？改過之後，起初是人見人怨，為什麼現在大家是人見人敬？可見他已經是心輪轉了，他應該就是證果了。」
阿難在人群中，大家就推薦阿難，是否趕緊去請教佛——佛陀到底是修什麼行，一句話就能夠影響這麼大，一個臨受死刑的人，上自國王，只是佛的一句話交代，就能夠救一個人；一個這麼惡的人，能夠受佛的教化，轉變得這麼快。佛陀到底是修什麼行，這個過程？
阿難真的去問佛，佛陀開始就對這些弟子開始說：想想，現在的福德，就是過去無量世以前，有一位帝幢佛，在人間時。那時候帝幢佛遊化人間，有一位修行的梵志。梵志就是修清淨行的人，雖然還未出家，不過他是另外一種的修行，所以他也是修清淨行。但是，看到帝幢佛，他滿心歡喜，向這位帝幢佛恭敬供養，用身心恭敬，用他的身表達那一分供養，花果供養。
帝幢佛見梵志虔誠，身、心、行的供養，帝幢佛很歡喜，問他：「你這樣的身心行的供養，你內心有什麼要求嗎？」這位梵志就說：「無所求。若說有所求，但願我能夠修行，永遠清淨的行，身口意清淨。但願我將來修行，若能夠成就，但願我的口德，所說的法，句句都是眾生所受用，用口德化人。這是我所祈求的，身心清淨，口德圓滿，所說的話，人人歡喜聽，一聽就能尊重，尊重就能適用，用在人人的身心精進。這是我唯一的心願，口德度人。」
佛陀說到此，就向大家說：「知道嗎？那位梵志就是我現在。」所以，現在的釋迦佛，上自國王，聽到佛的法音，自然歡喜、敬重、相信。雖然是這麼惡的人，也能信受奉行。從無量世，無法去計算的，生生世世就是修口德，從讀誦經文，身體力行，這種讀誦、受持、身體力行，這是非常重要。
所以，經文中，我們前面說過了，佛這樣說：「除佛滅度後，現前無佛。所以者何？佛滅度後，如是等經，受持、讀誦、解義者，是人難得。」
除佛滅度後
現前無佛
所以者何
佛滅度後
如是等經受持
讀誦 解義者
是人難得
《法華經方便品第二》
無佛的時代，我們若能夠受持、讀誦、解義，若能夠這樣用心，這樣的人是很難得。佛不在人間，我們能夠信法，法用在我們的心裡，我們要很恭敬。就如進來（主堂），若聽到大家，人人出聲，聲音整齊，眾口一音，這麼和齊，表示人人都在精進，人人口誦，口中誦經，其實，內心就是靜觀。
所以，讀誦就是看（經）文，就要誦出來，要念出來，念久才會入心。
讀誦：
看文曰讀
背文曰誦
是即內修靜觀
更加讀誦
如薪助火
心觀益明
一篇文章，要反反覆覆一直讀，讀到不必看文字，用背誦的，這就是誦能夠入心。所以，我們誦經的好處，就是印記在我們的心裡，不是誦經能消災，是誦經能印記在我們的心版裡，我們若記住，我們就不會去犯錯了，我們記住經文，自然我們就有修養。所以，不是誦經消災，是誦經增長我們的記憶，增加我們的智慧。
所以，看文口讀，(而)背此文，叫做誦。又內心，還要從內心靜觀。我們誦經不是這樣一直念，心都想到別處。我們的心要隨著經文，觀想此法，所以「內修靜觀」。我們經誦完之後，我們背在我們的心，印記在我們的心裡，這樣叫做內修。
很靜，讓我們的心能靜下來，再加上讀誦，「內心靜，外面誦」，讀誦、靜觀，靜觀、讀誦，就像我們在燒開水一樣，水未煮開，你還要再加柴；加了柴進去，一口氣將水煮開了。這樣就是經，於外誦，入我們的心，「心觀益明」。
用心、靜心來誦，誦經要大聲；大聲，別人能和我們和，我們能和別人的聲音，這樣就是人人共一心，眾口同一音，這表示我們的心不雜，所以心靜。就像這樣互相，你誦經，我聽；我誦經，你聽，彼此的聲音和音合在一起，人人都是心觀益明。你在誦，我在誦，嘹亮的聲音迴旋在空中，能夠再引(起)別人的歡喜心。所以，心內修外行，彼此利益，很明朗，句句明朗，這樣叫做讀誦。讀經一定要明。
「解義」，就是要，善解如來所說的經。甚深法義，我們要去瞭解。不光是讀、誦、背，法全都不在我們的心，不能去實行，若這樣就不是法了。
解義：
謂善解如來所說
諸經甚深法義也
依解以立行
修行以契理
則可以弘大教
可以證菩提
善解契經理
學法，我們也很希望，能修好口德，能夠我們瞭解之後，我們說出去的，人人都能信受奉行。所以，各位菩薩，要學菩薩道，不要停滯守在羅漢、辟支佛，自我設定的境界。我們還要再跨出此境界，向前精進到佛真實的境界，不生不滅，靜寂清澄的境界，才是我們所追求的。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Read and Recite for Understanding (讀誦解義當利行)
Date: June. 05. 2014
For our unenlightened minds to understand the Buddha’s mind, knowledge and views, we still have a ways to go. However, the Buddha said that if we can turn our minds around, we can very quickly draw near the Buddha-mind. Even Arhats and Pratyekabuddhas can transform [their minds] and understand the Buddha-Dharma they encounter. However, after shortening the distance between themselves and the Buddha, they stopped at that point and just stood there, looking at the Buddha in the distance. Arhats and Pratyekabuddhas thought that the capacity of His mind, His knowledge and views, His understanding are unique to and can only be attained by Buddhas like Sakyamuni. They thought they could only be recipients of His teachings, so they put a stop to their progress.
Thus in the Lotus Sutra, the Buddha used the analogy of a conjured city. Although these disciples had the karmic conditions to receive the Buddha-Dharma, they got tired easily and would stop. So, He gave them a conjured city [to rest in]. However, the conjured city was not real. There was still a farther place that was the real and ultimate destination, a place of True Suchness where everything is clear and empty. We can reach that place from the state of unenlightened beings; as long as we are diligent, by transforming our minds, we can surpass Arhats and Pratyekabuddhas.
Arhats and Pratyekabuddhas do not understand the Buddha’s intent. Their blessings and virtues are few, so they cannot accept great teachings. In times without Buddhas, one must diligently read and recite [sutras] and focus on understanding the meaning to extend one’s wisdom-life.
Arhats and Pratyekabuddhas tend to limit themselves, so they are unable to move forward. Pratyekabuddhas do not understand the Buddha’s intent, thus they limit themselves to that position. To engage in spiritual practice, we must cultivation both blessings and wisdom. By understanding the Buddha’s knowledge and views, [we attain] wisdom, which we must put into practice. By cultivating both blessings and wisdom, we can transform sentient beings. Pratyekabuddhas and Arhats only seek to awaken themselves, so “their blessings and virtues are few.” “Virtue” is attained through interacting with and helping sentient beings without being influenced by them. These are the true merits and virtues cultivated by Buddhas and Bodhisattvas who go among the people, this requires “internal cultivation and external practice.”
With internal cultivation, the mind can remain unaffected by external conditions. But our goal is to dedicate ourselves to [working in] those conditions. This will depend on the firmness of our resolve engage in spiritual practice. The magnitude of the vow we make determines the strength of our aspirations. So, only with firm aspirations and great vows can we protect our minds. When our minds are well-protected, it will be safe to go among people. So, Arhats and Pratyekabuddhas do not feel secure. They limit themselves and do not progress further. Thus, “their blessings and virtues are few, so they cannot accept great teachings.” So, when the Buddha came to this world, He used the course of His life as an example for us to show that ordinary people can become Buddhas. We just need to follow His methods, form aspirations, maintain our resolve, engage in spiritual practice and so on. Each stage of His process is very clear, so we can follow in His footsteps.
The Buddha’s enlightenment encompasses the infinite things of the universe.He understands all the inconceivable people, matters and objects.So, we must learn the Buddha’s Way and cultivate great blessings, great merits and great wisdom.Naturally, this is called great Dharma.Cultivating great blessings, merits and wisdom is [cultivating] great Dharma.We need to surpass the self-imposed boundaries of Arhats and Pratyekabuddhas.We must surpass this state by leaving the conjured city and diligently progressing toward ultimate reality.
If the Buddha is not in the world, like now, where can we find Him?Over 2000 years ago, the Buddha lived and entered Parinirvana in India.Though His reward-body and transformation-body are no longer in the world,.His Dharma-body is still here.
Yesterday, I mentioned that is we are earnest and diligent, the Buddha-Dharma will remain in the world.We must diligently read and recite [sutras] and focus on meticulously understanding the meaning of the sutra’s text.Extending our wisdom-life in this way is our mission as the Buddha’s disciples.If the Dharma is applicable to our times, then there is hope it can continue to be passed on.
The Buddha-Dharma can be constantly adapted to suit the needs of the times.If we mindfully take in the Dharma, it will be alive in our hearts, and we can apply it to the present time.The Buddha often [referred to] experiences of His spiritual practice in ancient times and applied them to the time in which He was teaching.
For example, during the Buddha’s lifetime, in the Kingdom of Sravasti, there was a man whom we would call a thug,.He was disobedient and unofficial.He loafed about, just eating, never holding down a job.He committed all kinds of crimes.So one day, the authorities arrested him.The king sentenced him to be executed.As he was being taken to his death, causes and conditions came together and the Buddha happened to be leading a group of bhiksus into the city to beg for alms.
They saw a group leading the criminal toward execution.When this evil young man saw the group of bhiksus from afar, he yelled loudly, “Oh, Buddha! Buddha, please save me!”
This evil person was named As-Wished.As-Wished saw the Buddha and yelled again, “Oh, Buddha! Save me!If I can be spared from death, I am willing to follow You as a monastic.I will diligently engage in spiritual practice.Oh Buddha, help me!”
The Buddha turned around and told Ananda, “Ananda, tell King [Bimbisara].I request that he pardon this man and hand him over to me.”
Ananda went to the king and explained the Buddha’s intention and His hope that he would pardon this man and let him live.The king was a very devout Buddhist practitioner, willing to make offerings to the Buddha.Since the Buddha has asked him to spare this man’s life, turning the man over to Him was just like making an offering.[The king] was happy to pardon him.Thus, he could minimize his own killing while also making a respectful offering to the Buddha.
If the Buddha could teach him and the world could gain another spiritual practitioner he would be glad to make this happen.Because of His deep devotion, he gave orders to pardon As-Wished.Thus, As-Wished was set free.
He was actually saved as he had wished.The gratitude he felt at that moment was very strong.In this new life, he was definitely going to form great aspirations, make great vows and diligently practice.So, he followed the Buddha’s Sangha back to the abode and became ordained as a monastic.From then on, he did not waste a single second and diligently listened to the Dharma and earnestly practiced.Whether he was among others or with the Sangha, no matter how other people looked at him, or how they criticized him, he felt profound joy.
“This dispels my karma! Thank you for teaching me!” With such humility and gratitude, he accepted the teachings. Within a short period of time, he attained the fruits of realization. Indeed, he eliminated all his afflictions. Whether he was among others or with the Sangha, whenever people saw him, admiration arose in them, and they sincerely respected him. People intently discussed this. If As-Wished was such a terrible person, how could he aspire to spiritual practice? After changing his ways, initially he was despised by everyone who saw him. But now he was respected by all who saw him. Evidently, his mindset had changed, and he had attained fruits [of realization].
Ananda was among the bhiksus discussing this. So they asked Ananda to ask the Buddha about the kind of practice. He had engaged in that the kind of practice. He had engaged in that allowed His words to be so powerful that a person was who about to be executed could be [pardoned] by the king; with one phrases from the Buddha, he was saved. Then this evil person was able to accept the Buddha’s teachings and change so much so quickly. What practice had the Buddha engaged in that could make this happen?
Ananda really went to ask the Buddha, who told His disciples the following story about how these blessings and virtues came from countless lifetimes ago. When Indradhvaja Buddha was in the world, He traveled and gave teachings. There was also a brahmacarin, who engaged in purifying practices. Although he was not yet a monastic, he engaged in another kind of spiritual practice, which was still a purifying practice. But when he saw Indradhvaja Buddha, he was filled with joy. Thus, he reverently made offerings to Him. He paid his respects with body and mind and made offerings with his body like offering flowers and fruits. Indradhvaja Buddha saw that the brahmacarin reverently made offerings his with body and mind. Indradhvaja Buddha was joyful and asked him, “You have made offerings so wholeheartedly, do you have any requests?” the brahmacarin then said, “No, I do not. If I have any wish, it is to cultivate purifying practices forever. Pure body, speech and mind are what I hope to perfect in my future spiritual practice. I hope my speech will be virtuous and the Dharma I teach will be helpful to all beings. Transforming people with virtuous speech is what I seek to do. With pure body and mind and virtuous and perfect speech, everyone will happily listen to me and respect [my teaching]. If they respect it, they will diligently apply it to cultivate their body and mind. This is my only wish, to transform people with virtue of speech”.
The Buddha then said to everyone, “Do you know that brahmacarin is now me?” so, when Sakyamuni Buddha spoke, everyone who heard His Dharma-voice, even the king, naturally felt joy, respect and faith. Even such an evil person could also faithfully accept and practice the Dharma. For countless, incalculable lifetimes, life after life, the Buddha cultivated virtuous speak by reading and reciting sutras, them putting them into practice. After reading and reciting teachings, putting them into practice is very important.
So, as previously stated in the sutras, the Buddha said, “Unless it is after the Buddha has crossed into extinction, when there is no Buddha present. Why is this? After the Buddha crosses into extinction, those who accept and uphold, read and recite, understand the meaning of sutras such as this are very rare”.
In eras without Buddhas, people who accept and uphold, read and recite and understand the meaning of [sutras], those who are so mindful, are very rare. When the Buddha is not in the world, we must have faith in and apply the Dharma. We must have great respect for it.
Similarly, when I enter the Great Hall, if I hear everyone reciting together, harmoniously and in unison, as if with one voice, that shows that everyone is diligently practicing. When we recite the sutra aloud, our minds are in a state of still contemplation.
To read and recite the sutra text is to read it out loud. We have to do this repeatedly to take it to heart.
To read and recite: to read is to look at the text. To recite is to memorize the text. Reading and reciting while cultivating an internal state of still contemplation is like adding wood into the fire. It increases the illumination of the mind.
We must repeatedly read a text until we do not need to look at the words to know it. When we memorize something, we take it to heart. So, the benefit of reciting sutras is that they will be imprinted in our minds.
Reciting sutras will not eliminate our problems, but it can imprint [teachings] in our minds. If we memorize [the text], we will not commit wrongdoings. When we memorize sutra texts, naturally we will have good character. We do not recite sutras to eliminate our problems, but to enhance our memory and develop our wisdom.
So, looking at and memorizing sutras is called reading and reciting. Meanwhile, we are in a state of still contemplation.When we recite sutras, our mind cannot wander. Our minds need to follow the text and contemplate the Dharma.
So, we “cultivate internal still contemplation.” after we finish reciting sutras, we commit them to memory and imprint them in our hearts. This is internal cultivation. As our minds become still, we recite sutra texts. We use internal stillness and external recitation.
Reading and reciting [brings] internal stillness; internal stillness [aids] reading and reciting. This is like boiling water. Before the water boils, we need to add firewood. After adding firewood, the water can boil quickly. This is similar to chanting sutras out loud, so they enter our hearts. “It increases illumination of the mind.” In a state of stillness, we must recite the sutra loudly.
Reciting loudly allows other people to join in, so we can harmonize our voices to theirs. Then we will be of one mind and chant in one voice to show that our minds are focused. With a still mind, I will listen to your chanting, and you will listen to my chanting, so our voice can together, and our minds can become more illuminated.
As you recite and recite, our clear voice resonate in the air to evoke joy in others. With internal cultivation and external practice, we can benefit each other. When our voices are clear, we are truly reading and reciting the sutra.
When reading a sutra, we must understand it. Understanding its meaning is to really understand the Tathagata’s teaching. We must understand the extremely profound meaning of the Dharma; we cannot just read, recite and memorize it.If the Dharma is not in our minds, we cannot put it into practice. Then we do not [really know] the Dharma.
To understand the meaning: To truly understand what the Tathagata taught and the profound meaning of the Dharma in the sutras. From understanding, we establish practices. By engaging in spiritual practice that correspond with principles, we can promote great teachings. This is how we can attain Bodhi and really understand the principles in the sutras.
In learning the Dharma, we also hope to cultivate virtuous speech so that after we comprehend it, when we share it with others they will faithfully accept and practice it.
Dear Bodhisattvas, to learn the Bodhisattva-path, we must not remain in the state of Arhats and Pratyekabuddhas or have their self-imposed limitations. We must surpass this state to move diligently to the state of Buddhahood, a state that is non-arising and non-ceasing, tranquil and clear. This is what we must truly seek. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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