20140609《靜思妙蓮華》萬法唯心當警策（第322集）
⊙以心本具萬法，隨機無量方便，而能成立眾事，現起希望心念，正示教菩薩法。
⊙「舍利弗！汝等當一心信解，受持佛語。」《法華經 方便品第二》
⊙「諸佛如來，言無虛妄，無有餘乘，唯一佛乘」。《法華經 方便品第二》
⊙當一心信解：種種事理，不出一心，故須諦信。一心者，一念之心。心性周遍，虛徹靈通，散之則應萬事，斂之而成一念。故若善若惡，若聖若凡，無不皆由此心。
【證嚴上人開示】
人人只要你能覺悟，瞭解我們內心本具清淨的真如本性，只要我們能預防我們的心，不受外面境界所影響，影響我們的道心，或者是偏差軌道，只要我們能這樣來自我預防，也無不都是善法，所以說「以心本具萬法。」
以心本具萬法
隨機無量方便
而能成立眾事
現起希望心念
正示教菩薩法
佛陀他要讓我們瞭解的，就是瞭解我們的心，應該要回歸真如的本性。所以佛陀他要用種種方法，「隨機無量方便」。所以這叫做「隨機」，無論法到底與本意同樣否，不過，向善的方向走，這就是有在進步。「隨機無量方便」，所以佛陀四十多年間，無不都是用這種方便法來引導，這全都是為了「成立眾事」。只要向善的方法走，方向不要偏差，這樣大家能成就不同的，利益人群之事。
我們常常說「行行出狀元」，每一個人都有不同的功能，整個人間都要有，各樣各式的專長去利益人群。所以想來，各人在各人的境界，所體會的意思，當然就會不同，不過，只要那念清淨的心，中心在，那應該也都可以，可以向善、向法精進。所以，這也就是提起了一分希望——眾生絕對能夠同一個方向走，向善，向正道；這就是「現起希望心念」。
所以「正示教菩薩法」。我們若是良能，就是人人本具的佛性，無論你用何種方法，只要不偏軌道，還是歸宗，還是能夠到菩薩法的地方。
我們若能不斷向前前進，我們若能時時警惕自己，要縮小、放下身段，若能如此，我們的良能本具，功能就能成就。「成立眾事」，就能很成就，入我們所對人間所要付出之事。這就是一種希望。
在佛典中，有一個這樣的故事。那就是，在一個山頭，整座山都有很多修行的人，其中，離山頭不遠的地方，有一個道場，那個道場，就有二位比丘，二位很好。他就說：「聽說對面這座山頭，有一位祇夜多尊者。這位尊者，是在群眾中很有修行，一位老修行者。我們應該要去拜訪這位，老修行者，請他來為我們開示，他修行的經驗。」二人決定了，就這樣向著鄰近的山頭走。
走到山頭中，二人找一棵樹坐下來時，到底要到叢林中，就是那個山頭，很多修行者的那個地方，看來不遠了，到底祇夜多尊者，他，不知道在這群眾中地點，在哪裡？正好看到一位老修行者，瘦瘦的，看來很憔悴。但是，這二位比丘，看他在那裡撿柴，在那裡準備柴綁好了，要背上山。他就問他說：「這位修行者，長輩，我要請問您，您是住在這山頭的人？」「是啊。」「不知道您是否認識這位，祇夜多尊者？」他就：「認識。」「不知道他在這個山頭中，我們要到哪裡找他？」他說：「你到山上，第三個山窟，第三座山的洞，那個地方，那第三個洞，他就是住在那裡。」「感恩。」二個人歡喜地就朝那個方向走。
也不算近！抵達時，看到第三個洞，就趕緊接近這第三個洞。洞口已經有一位老人，看起來很面熟，那背影，趕緊走近看。這位老者，老比丘，回過頭來向他們微笑，打招呼。這二位就說：「不就是我們剛才在山下，看到的老修行者？」這當中，二人其中內心就知道，既然是這麼有修行，他已經是具足了他內功，他在走路，山路他熟，走路輕快，這不就是神通呢！比我們更早到達，年紀這麼大，身體行動那麼輕快，這是很大修行者的工夫。
所以，兩個人在那當下，用很虔誠、敬重之心，向這位老修行者膜拜頂禮，就請問：「祇夜多尊者，是不是長老您呢？」他就說：「是我本人。你們來找我，有什麼事情呢？」這二位比丘，他們沒有說要請教什麼，只是說：「尊者，您的德行那麼高，您是一位耆德的老修行者，在這個比丘群眾中，為什麼還要讓您，親自到山下撿柴呢？」
他就這樣回答：「唉呀，只是去山下撿柴，這麼輕微的事情，能夠供僧，成就很多出家人的生活，哪怕我用我的腳、我的手，當作柴來燒，我都甘願。」「為什麼呢？」這二位就趕緊又問。他就說：「因為我念念不忘過去，所受生死之苦。」這二位就趕緊問：「尊者，您到底過去生中，(是如何)？」
這位尊者開始就說：「我過去生中，曾經過了五百世狗身。尤其是這五百世的狗身，當狗全都是在飢餓、下賤的地方。就是沒得吃，飢餓。但是最後這世吃到二餐飽，一餐，就是有人喝酒，吃很多的東西，吃得酒醉，酒醉這樣吐出來的東西，我將它吃到飽。但是，那當中，也被人打得遍體鱗傷。這段時間苦不堪。」
「又另外有一次，就是有一個家庭，這個家庭先生是農夫，一早出去作農。太太在裡面，開始中午要煮飯，所要煮的飯，飯菜全都準備好，煮好、準備好了，這位婦女，這女人有事情出去。那時我就趁機進來，看到煮好的飯菜，很歡喜，趕緊把頭鑽進去，要吃裡面的飯菜，吃得很飽，但是要，頭出來時就卡住了，頭鑽不出來，在那裡很掙扎。剛好農夫回來了，看到這隻狗，把頭鑽進大甕的小口中，一時生氣，就以他手上拿著的棍子，斧頭的棍，拿起來就將這個甕打破，連狗的頭也打破了，這樣結束了第五百世的狗身。」
這尊者說到此，他就說：「可悲啊！可怕！」祇夜多尊者，就向這二位比丘說：「年輕人，修行要時時向於正道。雖然你們現在還年輕，要記著『居安思危』。你們的環境每天過得悠閒，應該要好好提高(警覺)，一念偏差，一失足，這樣輪迴墮落是苦不堪啊！想到過去的生死，想到生生世世受苦磨，我現在為僧眾來服務，哪怕，不只是撿柴，就是我的腳、手，來當柴燒，我也甘願。」這二位比丘聽了之後，好像有所覺悟。
這過去的修行者是這樣。其實，想到我們大林醫院在蓋時，那時候，林執行長（林俊龍醫師），那就是委託他來大林(慈院) ，領導這間醫院。
大家那幾天都一直在投入，要如何整理內外環境，一方面招募人才。有一天，有一位年輕人進去時，看到一位歐吉桑，在那裡清掃廁所，那時他就問：「歐吉桑，請問，院長室在哪裡？」這位歐吉桑就說：「你要去院長室，做什麼？」「我要來應徵。」「跟你說，直直走，走過去，彎進那個門裡，你就能看到院長室。」「喔，是這樣。感恩，多謝。」向前走。
那個時候，沒多久，一位歐吉桑進來了，但是這位歐吉桑，搖身一變是白袍的大醫王。這位大醫王來到他的面前，就說：「來，年輕人，我們剛才見過面了。我自我介紹，你要找的人是我。」啊！你是院長啊！「是啊。」你看，院長，他為了要成就這間醫院，能趕快內外清淨、整齊，那個時候他以身作則，在那裡清掃。
我也又聽到一個消息，我們北區也有一千多人，到我們的醫院，在臺北新店，大家去大清掃。醫院裡也有好幾百多位同仁，也是一起浩浩蕩蕩，各人內外分工合作，要如何把前後、內外，都整理得很乾淨。所以就分地點，院長、趙院長，他就自己分(配)，分(發到)廁所。廁所，他要去瞭解最骯髒的地方，要如何清，如何掃，才能清得完全無味，一股清香，如何才能讓它乾淨不染塵，沒有髒污。
看，領導者就是這樣。要如何能夠「成立眾事」？「隨機無量方便」，能夠種種的方便法，都不離開以身作則。「以心本具萬法，隨機無量方便，而能成立眾事，現起希望心念，正示教菩薩法」。
以心本具萬法
隨機無量方便
而能成立眾事
現起希望心念
正示教菩薩法
這全都是一個心念。我要領導的，所希望的環境是什麼，就要自己身體力行，這不就是「正示教菩薩法」嗎？身體力行，以身作則，這叫做「人文」。人文，是稱為我們的心態，心靈道德，這個道德、倫理等等，如何現於我們的生活中。
所以佛陀於經文中這樣說：「舍利弗！汝等當一心信解，受持佛語。」
舍利弗
汝等當一心信解
受持佛語
《法華經 方便品第二》
我們大家要用「一心」，這「一心」就是無雜念的心。無雜念就是清淨心，用我們清淨的心來信解。不只是信，不只是解，還要「受持佛語」，佛陀所說的法，聽進去，我們要身體力行。「受持」就是身體力行，要接受，用於我們的身上，好好修行。內修外行，這叫做修行。
所以，「諸佛如來，言無虛妄，無有餘乘，唯一佛乘」。
諸佛如來
言無虛妄
無有餘乘
唯一佛乘
《法華經 方便品第二》
這就是要表達「佛佛道同」。每一尊佛來到人間，雖然用種種不同的方法，隨機教化，但是，總歸還是沒有其他，就是只為一佛乘。因為「無有餘乘」，沒有其他，沒有三乘、二乘，其實唯有一乘法。這「一乘法」，那就是佛，成佛之道。成佛的道路必定要行，行過菩薩道。我們若沒有經過菩薩道，就不算受持。
所以，「當一心信解」，意思就是說「種種事理」，在人間，我們現代的世間，我們的生活當下，此時，有種種事，種種的道理，不出於一念心。
當一心信解：
種種事理
不出一心
故須諦信
一心者
一念之心
心性周遍
散之則應萬事
斂之而成一念
故若善若惡
若聖若凡
無不皆由此心
「當一心(信解)」，要很謹慎的心來信解，那就是「諦」，「諦」就是道理；我們要用一心，這樣去體會真諦道理，這叫做「諦信」，就是真理的相信。我們從真理中來相信佛陀的教法。
「一心」就是一念之心。我們的心沒有雜念，叫做一念。我們若這念是佛心，皈依法，看所有的事物無不都是道理，無不都是我們的心念。若能心念與事物會合在一起，這樣叫做「一心」。
這一心，能夠「心性周遍」，能夠「虛徹靈通」。像空，虛空一樣，沒有地方行不通的，這就是我們的本性，人人本具的佛性。所以，既然本具佛性，我們「散之(則)應萬事，斂之而成一念」。我們的這個性，其實你若要說開闊，很開闊。你們想：我現在要去哪裡。人不動，這個心念已經遍散虛空。這就是我們的心念。若把它收回來，你專心聽話，馬上就回來與你坐在一起。這就是我們的一念心。
「若善若惡，若聖若凡」，無論是善、是惡，也是在這一念心。你是要當聖人，要當凡夫，也是在這一念心。所以「無不皆由此心」。
各位，這念心能成就我們成佛，這念心也能拖累我們五百世，不知道要多久的時間在六道、畜生道中輪轉不息，都是這念心去造。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: A Mind Replete with All Dharma is Vigilant (萬法唯心當警策)
Date: June. 09. 2014
As long as we realize that we intrinsically have a pure, intrinsic nature, as long as we can guard our minds so our spiritual aspirations are not affected by external conditions or led astray, as long as we can protect ourselves in this way, then everything is virtuous Dharma to us. So, “our minds are inherently replete with all Dharma.”
Our minds are inherently replete with all Dharma. Adapting to different capabilities, the Buddha used infinite skillful means to help us accomplish the [good] things we do. To give us this hope, He taught us the Bodhisattva Way.
The Buddha wanted us to understand that our minds should return to the nature of True Suchness. So, when “adapting to different capabilities, the Buddha used infinite skillful means.” “Adapting to capabilities” means that whether or not this Dharma was exactly the same as His original [teaching], as long as we are developing our goodness, we are making progress.
“Adapting to different capabilities, the Buddha used infinite skillful means.” For over 40 years, He utilized skillful means to guide sentient beings to “help us accomplish the [good] things we do.” As long as we are developing our goodness, and do not deviate from this direction, we will be able to accomplish various things that benefit others. We often say, “There are experts in every trade.” We each have a different ability, and our entire society, our entire world needs people with all kinds of skills to benefit it. Considering that we all live in different circumstances, of course the realizations we attain will be different. But as long as we have a pure heart at our core, we can diligently cultivate goodness and the Dharma. This has given us a great sense of hope that sentient beings can definitely walk in the same direction toward goodness and the Right Path. [The Buddha] did this “to give us this hope.” So, “He taught us the Bodhisattva Way.”
The potential we all possess is the Buddha-nature we intrinsically have. No matter what methods we use, as long as we do not go astray, we will still return to our roots and attain the state of the Bodhisattvas. If we continue to make progress and remind ourselves to be humble, we will [fulfill] our potential and successfully serve our function. We can “accomplish the [good] things we do” and help others in this world. This is our hope.
The following story is from the Buddhist sutras. Once upon a time, there were many spiritual practitioners living on a mountaintop. Not far away from this mountaintop was a spiritual practice center. At this practice center, there were two bhiksus who were good friends. One said, “I heard that on the opposite mountain lives an elder named Jeyata. Venerable Jeyata is very advanced in his spiritual cultivation. He is an experienced practitioner, so we should pay him a visit and ask him to share with us his experience of engaging in spiritual practice.” So, these two bhiksus decided to head toward the nearby mountain.
On the way there, they found a tree to sit under and rest. The monastery on that mountaintop, a place with many spiritual practitioners, did not seem far away.However, they did not know exactly where Venerable Jeyata lived among this group of people.At this time, they happened to see an old and frail practitioner.
As the two bhiksus saw that he was collecting and bundling firewood to carry it up the hill, they asked him, “Excuse me, sir.We would like to ask if you live on this mountain?”
”Yes, I do.”“Then do you know Venerable Jeyata?”He said, “I do.”“Where can we find him on this mountain?”He told them, “If you go up the mountain, go to the third cave in the third mountain.”“He lives in the third cave over there.”“Thank you.”
The two bhiksus happily went in that direction.It turned out to be somewhat far.As they reached the third cave, when they had almost arrived, they saw an old man standing there.He sees me very familiar.When they got closer, the old bhiksu turned around and smiled to greet them.The two bhiksus said, “Aren’t you the spiritual practitioner we saw at the bottom of the mountain?”
At that moment, they realized that this man was very advanced in his spiritual practice.
He had achieved internal skills.He was very familiar with the mountain paths and could swiftly move about.Isn’t that a spiritual power?He had arrived before they did; despite his old age, he was still able to move very swiftly.This showed his mastery as a spiritual practitioner.
So, with great sincerity and respect, these two bhiksus prostrated before him.They asked, “sir, are you Venerable Jeyata?”He answered, “Yes, that would be me.”“why are you looking for me?”These two bhiksus did not asked about anything in particular, they just said, “Venerable One, you are a senior practitioner replete with so many virtues.”“In this community of bhiksus, why are you the one who goes down the mountain to personally gather firewood? ”
He answered, “This simple task of gathering firewood is the offering I make to the Sangha and is helpful to the lives of many monastics.Even I if had to use my arms and legs as firewood for them, I am willing.”“But why?” these two immediately asked.He said, “Because I constantly recall the suffering of birth and death in my past.”So they asked, “Venerable One, what happened in your past?”This elder began to explain, “In my past lives, I lived 500 lifetimes as dog.In these 500 lifetimes, I was always starting and lived in run-down places.I never had anything to eat.Last life, I had two full meals.
One was when someone got drunk.He ate a lot and got drunk, then threw everything up so I ate it all.But as I was eating, I was also beaten and severely injured.Thus I experienced unbearable suffering.”
“Another time, [I encountered] a family where the husband was a farmer who went to work early in the morning.The wife stayed home to prepare lunch.When she finished preparing the meal, she had to run out to take care of something.So, I seized the opportunity to go in the house.When I saw the food on the table, I was happy, so I stuck my head inside [the container] to eat the food in side until I was full. But when I tried to pull my head out, I was stuck. I could not pull my head out so I struggled”. The farmer came back then and saw the dog with his head stuck in the neck of the jar. In a fit of rage, he used the handle of his axe to smash the jar, alone with the head of the dog. Thus ended his 500th lifetime as a dog.
At this point, he said, “This was very sad terrifying”.
So, Venerable Jeyata told these two bhiksus, “Young men, always walk on the right path. Even though you are still young, remember to remain vigilant even in times of peace. You live your lives quite leisurely, but you should heighten your vigilance. Once you deviate and lose your footing, falling into a lower realm will bring unbearable suffering. In thinking about my past life and the lifetimes of suffering I had endured, I have decided to serve the monks. Beyond gathering firewood, I am even willing to use my arms and legs, as firewood”.
Having heard this, these two bhiksus. came to a realization. This is [a story about] past spiritual practitioner.
Actually, this reminds me of when we were building the hospital in Dalin, and we entrusted Dr. Lin with leading the Dalin Tzu Chi Hospital with leading the Dalin Tzu Chi Hospital. People came from all over Taiwan to help to set it up, inside and out, as well as to recruit employees.
One day, a young man came to the hospital. He saw an older gentleman cleaning up the bathroom, so he asked, “Uncle, where is the superintendent’s office?” The older gentleman replied, “What will you be doing in that office?” “I am here to apply for a job”. “Go straight down this hallway, then turn into that doorway and you will see the superintendent’s office”. “Ah, I see!”. “Thank you very much.” Then he kept walking.
So, shortly after, that same older gentleman entered the office, but now he was wearing a doctor’s white coat. The doctor came to him and said, “Hello, young man, we just met earlier. Please allow me to introduce myself. I am the person you are looking for”. “Oh! You are the superintendent!”. “Yes, I am”. You see, the superintendent, to ensure that the hospital would be quickly cleaned and tidied up, personally set and example by cleaning it himself.
I also heard of another instance when over 1000 volunteers of the northern region helped with a major cleaning at our hospital in Xindian, Taipei. Hundreds of hospital employees also helped. This very large group of people split up the responsibility for cleaning different sections of the hospital, both inside and outside.
Each was assigned a section. Hospital Superintendent Chao assigned himself to clean the restroom because he wanted to thoroughly understand how to clean the dirtiest of all places, so it could smell fresh and free of odors, and be so clean there was no dust or dirt. This is what leaders must do to they must “accomplish [good] things” by “adapting to different capabilities”. These various skillful means all have to do with leading by example.
“Our minds are inherently replete with all Dharma. By adapting to different capabilities the Buddha used infinite skillful means to help us accomplish the good things we do. To give us this hope, He taught us the Bodhisattva Way.”
Everything arises from a single thought. As a leader, to create the environment we hope for, we must personally bring it about. Isn’t this “teaching the Bodhisattva Way?” Putting [teachings] into practice and leading by example is a part of “humanistic culture”. Humanistic culture refers to our mindset, our morals, virtues, character and so on, and how they manifest in our daily living. So, the Buddha said in the sutra,
“Sariputra, you and others, should single-mindedly believe, understand, accept and uphold the words of the Buddha.”
We must be “single-minded”, which is a mind free of discursive thoughts, a pure mind. Not only do we use our pure minds to believe and to understand, but we must also “accept and uphold the words of the Buddha.”
We should listen to everything that the Buddha teaches and put it into practice.To “accept and uphold” means to put into practice. We must accept and apply it to ourselves to earnestly engage in spiritual practice, to cultivate internally and practice externally.
“For, in the words of all Buddhas, the Tathagatas, there is nothing false. There are nor no other vehicles; there is only the One Buddha Vehicle.”
This shows that “all Buddhas share the same path.” Each Buddha comes to this world and utilizes various means to teach according to capabilities, but in the end, they have no other [purpose]. They only come to teach the One Buddha Vehicle.
“There are no other vehicles.” There is no second or third vehicle, only the One Vehicle. The One Vehicle Dharma is the way to Buddhahood. On the way to Buddha we must walk the Bodhisattva-path. Without walking the Bodhisattva-path, we have not accepted and upheld.
So, “single-mindedly believe and understand” refers to “the principles and workings of things.” In the world we are living in right now, in our lives right at this moment, all things and all principles originate in our mind.
Single-mindedly believe and understand: The principles and workings of things originate in the mind. Thus, we must believe in the truth. When we do something single-mindedly, our minds are focused. The nature of the mind is as pervasive as space. It can freely travel throughout the universe. When dispersed, it can respond to all things. When gathered, it can be focused into one thought. Thus, whether it be good or evil, noble or unenlightened, everything comes from this mind.
“Single-mindedly believe and understand” means we very carefully seek to believe and understand so we may find the “truth.” The “truth” is the principle. We must single-mindedly realize the principles of Absolute Truth. Thus we “believe in the truth.” Through the true principle, we believe in the Buddha’s teachings.
“Single-mindedly” means our minds are focused and free of discursive thoughts.If we have a Buddha-mind and take refuge with the Dharma, we see principles underlying everything, all of which originate in our minds. When our minds are in harmony with all things, we have attained “single-mindedness.
The nature of the mind is as pervasive as space. It can freely travel throughout the universe.” It is as spacious as the universe. There is nowhere it cannot go. Such is our intrinsic Buddha-nature. Since we possess the Buddha-nature, “when dispersed, it can respond to all things. When gathered, it can be focused into one thought.”
Our nature could indeed be described as very broad. When we think about where we want to go, before we move our minds is already there. This is the working of our minds. If we listen intently and gather our thoughts, our minds come back to where we are. This is the working of our minds.
“Thus, whether it be good or evil, noble or unenlightened, no matter whether it is good or evil, it all exists within this mind. Whether we are noble or unenlightened beings is also determined by this mind. So, “everything comes from this mind.”
Everyone, our mind allows us to become Buddhas but it may also cause torment for 500 lifetimes. If we end up trapped in the animal realm for a long time, that would also be caused by our minds. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙以心本具萬法，隨機無量方便，而能成立眾事，現起希望心念，正示教菩薩法。
⊙「舍利弗！汝等當一心信解，受持佛語。」《法華經 方便品第二》
⊙「諸佛如來，言無虛妄，無有餘乘，唯一佛乘」。《法華經 方便品第二》
⊙當一心信解：種種事理，不出一心，故須諦信。一心者，一念之心。心性周遍，虛徹靈通，散之則應萬事，斂之而成一念。故若善若惡，若聖若凡，無不皆由此心。
【證嚴上人開示】
人人只要你能覺悟，瞭解我們內心本具清淨的真如本性，只要我們能預防我們的心，不受外面境界所影響，影響我們的道心，或者是偏差軌道，只要我們能這樣來自我預防，也無不都是善法，所以說「以心本具萬法。」
以心本具萬法
隨機無量方便
而能成立眾事
現起希望心念
正示教菩薩法
佛陀他要讓我們瞭解的，就是瞭解我們的心，應該要回歸真如的本性。所以佛陀他要用種種方法，「隨機無量方便」。所以這叫做「隨機」，無論法到底與本意同樣否，不過，向善的方向走，這就是有在進步。「隨機無量方便」，所以佛陀四十多年間，無不都是用這種方便法來引導，這全都是為了「成立眾事」。只要向善的方法走，方向不要偏差，這樣大家能成就不同的，利益人群之事。
我們常常說「行行出狀元」，每一個人都有不同的功能，整個人間都要有，各樣各式的專長去利益人群。所以想來，各人在各人的境界，所體會的意思，當然就會不同，不過，只要那念清淨的心，中心在，那應該也都可以，可以向善、向法精進。所以，這也就是提起了一分希望——眾生絕對能夠同一個方向走，向善，向正道；這就是「現起希望心念」。
所以「正示教菩薩法」。我們若是良能，就是人人本具的佛性，無論你用何種方法，只要不偏軌道，還是歸宗，還是能夠到菩薩法的地方。
我們若能不斷向前前進，我們若能時時警惕自己，要縮小、放下身段，若能如此，我們的良能本具，功能就能成就。「成立眾事」，就能很成就，入我們所對人間所要付出之事。這就是一種希望。
在佛典中，有一個這樣的故事。那就是，在一個山頭，整座山都有很多修行的人，其中，離山頭不遠的地方，有一個道場，那個道場，就有二位比丘，二位很好。他就說：「聽說對面這座山頭，有一位祇夜多尊者。這位尊者，是在群眾中很有修行，一位老修行者。我們應該要去拜訪這位，老修行者，請他來為我們開示，他修行的經驗。」二人決定了，就這樣向著鄰近的山頭走。
走到山頭中，二人找一棵樹坐下來時，到底要到叢林中，就是那個山頭，很多修行者的那個地方，看來不遠了，到底祇夜多尊者，他，不知道在這群眾中地點，在哪裡？正好看到一位老修行者，瘦瘦的，看來很憔悴。但是，這二位比丘，看他在那裡撿柴，在那裡準備柴綁好了，要背上山。他就問他說：「這位修行者，長輩，我要請問您，您是住在這山頭的人？」「是啊。」「不知道您是否認識這位，祇夜多尊者？」他就：「認識。」「不知道他在這個山頭中，我們要到哪裡找他？」他說：「你到山上，第三個山窟，第三座山的洞，那個地方，那第三個洞，他就是住在那裡。」「感恩。」二個人歡喜地就朝那個方向走。
也不算近！抵達時，看到第三個洞，就趕緊接近這第三個洞。洞口已經有一位老人，看起來很面熟，那背影，趕緊走近看。這位老者，老比丘，回過頭來向他們微笑，打招呼。這二位就說：「不就是我們剛才在山下，看到的老修行者？」這當中，二人其中內心就知道，既然是這麼有修行，他已經是具足了他內功，他在走路，山路他熟，走路輕快，這不就是神通呢！比我們更早到達，年紀這麼大，身體行動那麼輕快，這是很大修行者的工夫。
所以，兩個人在那當下，用很虔誠、敬重之心，向這位老修行者膜拜頂禮，就請問：「祇夜多尊者，是不是長老您呢？」他就說：「是我本人。你們來找我，有什麼事情呢？」這二位比丘，他們沒有說要請教什麼，只是說：「尊者，您的德行那麼高，您是一位耆德的老修行者，在這個比丘群眾中，為什麼還要讓您，親自到山下撿柴呢？」
他就這樣回答：「唉呀，只是去山下撿柴，這麼輕微的事情，能夠供僧，成就很多出家人的生活，哪怕我用我的腳、我的手，當作柴來燒，我都甘願。」「為什麼呢？」這二位就趕緊又問。他就說：「因為我念念不忘過去，所受生死之苦。」這二位就趕緊問：「尊者，您到底過去生中，(是如何)？」
這位尊者開始就說：「我過去生中，曾經過了五百世狗身。尤其是這五百世的狗身，當狗全都是在飢餓、下賤的地方。就是沒得吃，飢餓。但是最後這世吃到二餐飽，一餐，就是有人喝酒，吃很多的東西，吃得酒醉，酒醉這樣吐出來的東西，我將它吃到飽。但是，那當中，也被人打得遍體鱗傷。這段時間苦不堪。」
「又另外有一次，就是有一個家庭，這個家庭先生是農夫，一早出去作農。太太在裡面，開始中午要煮飯，所要煮的飯，飯菜全都準備好，煮好、準備好了，這位婦女，這女人有事情出去。那時我就趁機進來，看到煮好的飯菜，很歡喜，趕緊把頭鑽進去，要吃裡面的飯菜，吃得很飽，但是要，頭出來時就卡住了，頭鑽不出來，在那裡很掙扎。剛好農夫回來了，看到這隻狗，把頭鑽進大甕的小口中，一時生氣，就以他手上拿著的棍子，斧頭的棍，拿起來就將這個甕打破，連狗的頭也打破了，這樣結束了第五百世的狗身。」
這尊者說到此，他就說：「可悲啊！可怕！」祇夜多尊者，就向這二位比丘說：「年輕人，修行要時時向於正道。雖然你們現在還年輕，要記著『居安思危』。你們的環境每天過得悠閒，應該要好好提高(警覺)，一念偏差，一失足，這樣輪迴墮落是苦不堪啊！想到過去的生死，想到生生世世受苦磨，我現在為僧眾來服務，哪怕，不只是撿柴，就是我的腳、手，來當柴燒，我也甘願。」這二位比丘聽了之後，好像有所覺悟。
這過去的修行者是這樣。其實，想到我們大林醫院在蓋時，那時候，林執行長（林俊龍醫師），那就是委託他來大林(慈院) ，領導這間醫院。
大家那幾天都一直在投入，要如何整理內外環境，一方面招募人才。有一天，有一位年輕人進去時，看到一位歐吉桑，在那裡清掃廁所，那時他就問：「歐吉桑，請問，院長室在哪裡？」這位歐吉桑就說：「你要去院長室，做什麼？」「我要來應徵。」「跟你說，直直走，走過去，彎進那個門裡，你就能看到院長室。」「喔，是這樣。感恩，多謝。」向前走。
那個時候，沒多久，一位歐吉桑進來了，但是這位歐吉桑，搖身一變是白袍的大醫王。這位大醫王來到他的面前，就說：「來，年輕人，我們剛才見過面了。我自我介紹，你要找的人是我。」啊！你是院長啊！「是啊。」你看，院長，他為了要成就這間醫院，能趕快內外清淨、整齊，那個時候他以身作則，在那裡清掃。
我也又聽到一個消息，我們北區也有一千多人，到我們的醫院，在臺北新店，大家去大清掃。醫院裡也有好幾百多位同仁，也是一起浩浩蕩蕩，各人內外分工合作，要如何把前後、內外，都整理得很乾淨。所以就分地點，院長、趙院長，他就自己分(配)，分(發到)廁所。廁所，他要去瞭解最骯髒的地方，要如何清，如何掃，才能清得完全無味，一股清香，如何才能讓它乾淨不染塵，沒有髒污。
看，領導者就是這樣。要如何能夠「成立眾事」？「隨機無量方便」，能夠種種的方便法，都不離開以身作則。「以心本具萬法，隨機無量方便，而能成立眾事，現起希望心念，正示教菩薩法」。
以心本具萬法
隨機無量方便
而能成立眾事
現起希望心念
正示教菩薩法
這全都是一個心念。我要領導的，所希望的環境是什麼，就要自己身體力行，這不就是「正示教菩薩法」嗎？身體力行，以身作則，這叫做「人文」。人文，是稱為我們的心態，心靈道德，這個道德、倫理等等，如何現於我們的生活中。
所以佛陀於經文中這樣說：「舍利弗！汝等當一心信解，受持佛語。」
舍利弗
汝等當一心信解
受持佛語
《法華經 方便品第二》
我們大家要用「一心」，這「一心」就是無雜念的心。無雜念就是清淨心，用我們清淨的心來信解。不只是信，不只是解，還要「受持佛語」，佛陀所說的法，聽進去，我們要身體力行。「受持」就是身體力行，要接受，用於我們的身上，好好修行。內修外行，這叫做修行。
所以，「諸佛如來，言無虛妄，無有餘乘，唯一佛乘」。
諸佛如來
言無虛妄
無有餘乘
唯一佛乘
《法華經 方便品第二》
這就是要表達「佛佛道同」。每一尊佛來到人間，雖然用種種不同的方法，隨機教化，但是，總歸還是沒有其他，就是只為一佛乘。因為「無有餘乘」，沒有其他，沒有三乘、二乘，其實唯有一乘法。這「一乘法」，那就是佛，成佛之道。成佛的道路必定要行，行過菩薩道。我們若沒有經過菩薩道，就不算受持。
所以，「當一心信解」，意思就是說「種種事理」，在人間，我們現代的世間，我們的生活當下，此時，有種種事，種種的道理，不出於一念心。
當一心信解：
種種事理
不出一心
故須諦信
一心者
一念之心
心性周遍
散之則應萬事
斂之而成一念
故若善若惡
若聖若凡
無不皆由此心
「當一心(信解)」，要很謹慎的心來信解，那就是「諦」，「諦」就是道理；我們要用一心，這樣去體會真諦道理，這叫做「諦信」，就是真理的相信。我們從真理中來相信佛陀的教法。
「一心」就是一念之心。我們的心沒有雜念，叫做一念。我們若這念是佛心，皈依法，看所有的事物無不都是道理，無不都是我們的心念。若能心念與事物會合在一起，這樣叫做「一心」。
這一心，能夠「心性周遍」，能夠「虛徹靈通」。像空，虛空一樣，沒有地方行不通的，這就是我們的本性，人人本具的佛性。所以，既然本具佛性，我們「散之(則)應萬事，斂之而成一念」。我們的這個性，其實你若要說開闊，很開闊。你們想：我現在要去哪裡。人不動，這個心念已經遍散虛空。這就是我們的心念。若把它收回來，你專心聽話，馬上就回來與你坐在一起。這就是我們的一念心。
「若善若惡，若聖若凡」，無論是善、是惡，也是在這一念心。你是要當聖人，要當凡夫，也是在這一念心。所以「無不皆由此心」。
各位，這念心能成就我們成佛，這念心也能拖累我們五百世，不知道要多久的時間在六道、畜生道中輪轉不息，都是這念心去造。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: A Mind Replete with All Dharma is Vigilant (萬法唯心當警策)
Date: June. 09. 2014
As long as we realize that we intrinsically have a pure, intrinsic nature, as long as we can guard our minds so our spiritual aspirations are not affected by external conditions or led astray, as long as we can protect ourselves in this way, then everything is virtuous Dharma to us. So, “our minds are inherently replete with all Dharma.”
Our minds are inherently replete with all Dharma. Adapting to different capabilities, the Buddha used infinite skillful means to help us accomplish the [good] things we do. To give us this hope, He taught us the Bodhisattva Way.
The Buddha wanted us to understand that our minds should return to the nature of True Suchness. So, when “adapting to different capabilities, the Buddha used infinite skillful means.” “Adapting to capabilities” means that whether or not this Dharma was exactly the same as His original [teaching], as long as we are developing our goodness, we are making progress.
“Adapting to different capabilities, the Buddha used infinite skillful means.” For over 40 years, He utilized skillful means to guide sentient beings to “help us accomplish the [good] things we do.” As long as we are developing our goodness, and do not deviate from this direction, we will be able to accomplish various things that benefit others. We often say, “There are experts in every trade.” We each have a different ability, and our entire society, our entire world needs people with all kinds of skills to benefit it. Considering that we all live in different circumstances, of course the realizations we attain will be different. But as long as we have a pure heart at our core, we can diligently cultivate goodness and the Dharma. This has given us a great sense of hope that sentient beings can definitely walk in the same direction toward goodness and the Right Path. [The Buddha] did this “to give us this hope.” So, “He taught us the Bodhisattva Way.”
The potential we all possess is the Buddha-nature we intrinsically have. No matter what methods we use, as long as we do not go astray, we will still return to our roots and attain the state of the Bodhisattvas. If we continue to make progress and remind ourselves to be humble, we will [fulfill] our potential and successfully serve our function. We can “accomplish the [good] things we do” and help others in this world. This is our hope.
The following story is from the Buddhist sutras. Once upon a time, there were many spiritual practitioners living on a mountaintop. Not far away from this mountaintop was a spiritual practice center. At this practice center, there were two bhiksus who were good friends. One said, “I heard that on the opposite mountain lives an elder named Jeyata. Venerable Jeyata is very advanced in his spiritual cultivation. He is an experienced practitioner, so we should pay him a visit and ask him to share with us his experience of engaging in spiritual practice.” So, these two bhiksus decided to head toward the nearby mountain.
On the way there, they found a tree to sit under and rest. The monastery on that mountaintop, a place with many spiritual practitioners, did not seem far away.However, they did not know exactly where Venerable Jeyata lived among this group of people.At this time, they happened to see an old and frail practitioner.
As the two bhiksus saw that he was collecting and bundling firewood to carry it up the hill, they asked him, “Excuse me, sir.We would like to ask if you live on this mountain?”
”Yes, I do.”“Then do you know Venerable Jeyata?”He said, “I do.”“Where can we find him on this mountain?”He told them, “If you go up the mountain, go to the third cave in the third mountain.”“He lives in the third cave over there.”“Thank you.”
The two bhiksus happily went in that direction.It turned out to be somewhat far.As they reached the third cave, when they had almost arrived, they saw an old man standing there.He sees me very familiar.When they got closer, the old bhiksu turned around and smiled to greet them.The two bhiksus said, “Aren’t you the spiritual practitioner we saw at the bottom of the mountain?”
At that moment, they realized that this man was very advanced in his spiritual practice.
He had achieved internal skills.He was very familiar with the mountain paths and could swiftly move about.Isn’t that a spiritual power?He had arrived before they did; despite his old age, he was still able to move very swiftly.This showed his mastery as a spiritual practitioner.
So, with great sincerity and respect, these two bhiksus prostrated before him.They asked, “sir, are you Venerable Jeyata?”He answered, “Yes, that would be me.”“why are you looking for me?”These two bhiksus did not asked about anything in particular, they just said, “Venerable One, you are a senior practitioner replete with so many virtues.”“In this community of bhiksus, why are you the one who goes down the mountain to personally gather firewood? ”
He answered, “This simple task of gathering firewood is the offering I make to the Sangha and is helpful to the lives of many monastics.Even I if had to use my arms and legs as firewood for them, I am willing.”“But why?” these two immediately asked.He said, “Because I constantly recall the suffering of birth and death in my past.”So they asked, “Venerable One, what happened in your past?”This elder began to explain, “In my past lives, I lived 500 lifetimes as dog.In these 500 lifetimes, I was always starting and lived in run-down places.I never had anything to eat.Last life, I had two full meals.
One was when someone got drunk.He ate a lot and got drunk, then threw everything up so I ate it all.But as I was eating, I was also beaten and severely injured.Thus I experienced unbearable suffering.”
“Another time, [I encountered] a family where the husband was a farmer who went to work early in the morning.The wife stayed home to prepare lunch.When she finished preparing the meal, she had to run out to take care of something.So, I seized the opportunity to go in the house.When I saw the food on the table, I was happy, so I stuck my head inside [the container] to eat the food in side until I was full. But when I tried to pull my head out, I was stuck. I could not pull my head out so I struggled”. The farmer came back then and saw the dog with his head stuck in the neck of the jar. In a fit of rage, he used the handle of his axe to smash the jar, alone with the head of the dog. Thus ended his 500th lifetime as a dog.
At this point, he said, “This was very sad terrifying”.
So, Venerable Jeyata told these two bhiksus, “Young men, always walk on the right path. Even though you are still young, remember to remain vigilant even in times of peace. You live your lives quite leisurely, but you should heighten your vigilance. Once you deviate and lose your footing, falling into a lower realm will bring unbearable suffering. In thinking about my past life and the lifetimes of suffering I had endured, I have decided to serve the monks. Beyond gathering firewood, I am even willing to use my arms and legs, as firewood”.
Having heard this, these two bhiksus. came to a realization. This is [a story about] past spiritual practitioner.
Actually, this reminds me of when we were building the hospital in Dalin, and we entrusted Dr. Lin with leading the Dalin Tzu Chi Hospital with leading the Dalin Tzu Chi Hospital. People came from all over Taiwan to help to set it up, inside and out, as well as to recruit employees.
One day, a young man came to the hospital. He saw an older gentleman cleaning up the bathroom, so he asked, “Uncle, where is the superintendent’s office?” The older gentleman replied, “What will you be doing in that office?” “I am here to apply for a job”. “Go straight down this hallway, then turn into that doorway and you will see the superintendent’s office”. “Ah, I see!”. “Thank you very much.” Then he kept walking.
So, shortly after, that same older gentleman entered the office, but now he was wearing a doctor’s white coat. The doctor came to him and said, “Hello, young man, we just met earlier. Please allow me to introduce myself. I am the person you are looking for”. “Oh! You are the superintendent!”. “Yes, I am”. You see, the superintendent, to ensure that the hospital would be quickly cleaned and tidied up, personally set and example by cleaning it himself.
I also heard of another instance when over 1000 volunteers of the northern region helped with a major cleaning at our hospital in Xindian, Taipei. Hundreds of hospital employees also helped. This very large group of people split up the responsibility for cleaning different sections of the hospital, both inside and outside.
Each was assigned a section. Hospital Superintendent Chao assigned himself to clean the restroom because he wanted to thoroughly understand how to clean the dirtiest of all places, so it could smell fresh and free of odors, and be so clean there was no dust or dirt. This is what leaders must do to they must “accomplish [good] things” by “adapting to different capabilities”. These various skillful means all have to do with leading by example.
“Our minds are inherently replete with all Dharma. By adapting to different capabilities the Buddha used infinite skillful means to help us accomplish the good things we do. To give us this hope, He taught us the Bodhisattva Way.”
Everything arises from a single thought. As a leader, to create the environment we hope for, we must personally bring it about. Isn’t this “teaching the Bodhisattva Way?” Putting [teachings] into practice and leading by example is a part of “humanistic culture”. Humanistic culture refers to our mindset, our morals, virtues, character and so on, and how they manifest in our daily living. So, the Buddha said in the sutra,
“Sariputra, you and others, should single-mindedly believe, understand, accept and uphold the words of the Buddha.”
We must be “single-minded”, which is a mind free of discursive thoughts, a pure mind. Not only do we use our pure minds to believe and to understand, but we must also “accept and uphold the words of the Buddha.”
We should listen to everything that the Buddha teaches and put it into practice.To “accept and uphold” means to put into practice. We must accept and apply it to ourselves to earnestly engage in spiritual practice, to cultivate internally and practice externally.
“For, in the words of all Buddhas, the Tathagatas, there is nothing false. There are nor no other vehicles; there is only the One Buddha Vehicle.”
This shows that “all Buddhas share the same path.” Each Buddha comes to this world and utilizes various means to teach according to capabilities, but in the end, they have no other [purpose]. They only come to teach the One Buddha Vehicle.
“There are no other vehicles.” There is no second or third vehicle, only the One Vehicle. The One Vehicle Dharma is the way to Buddhahood. On the way to Buddha we must walk the Bodhisattva-path. Without walking the Bodhisattva-path, we have not accepted and upheld.
So, “single-mindedly believe and understand” refers to “the principles and workings of things.” In the world we are living in right now, in our lives right at this moment, all things and all principles originate in our mind.
Single-mindedly believe and understand: The principles and workings of things originate in the mind. Thus, we must believe in the truth. When we do something single-mindedly, our minds are focused. The nature of the mind is as pervasive as space. It can freely travel throughout the universe. When dispersed, it can respond to all things. When gathered, it can be focused into one thought. Thus, whether it be good or evil, noble or unenlightened, everything comes from this mind.
“Single-mindedly believe and understand” means we very carefully seek to believe and understand so we may find the “truth.” The “truth” is the principle. We must single-mindedly realize the principles of Absolute Truth. Thus we “believe in the truth.” Through the true principle, we believe in the Buddha’s teachings.
“Single-mindedly” means our minds are focused and free of discursive thoughts.If we have a Buddha-mind and take refuge with the Dharma, we see principles underlying everything, all of which originate in our minds. When our minds are in harmony with all things, we have attained “single-mindedness.
The nature of the mind is as pervasive as space. It can freely travel throughout the universe.” It is as spacious as the universe. There is nowhere it cannot go. Such is our intrinsic Buddha-nature. Since we possess the Buddha-nature, “when dispersed, it can respond to all things. When gathered, it can be focused into one thought.”
Our nature could indeed be described as very broad. When we think about where we want to go, before we move our minds is already there. This is the working of our minds. If we listen intently and gather our thoughts, our minds come back to where we are. This is the working of our minds.
“Thus, whether it be good or evil, noble or unenlightened, no matter whether it is good or evil, it all exists within this mind. Whether we are noble or unenlightened beings is also determined by this mind. So, “everything comes from this mind.”
Everyone, our mind allows us to become Buddhas but it may also cause torment for 500 lifetimes. If we end up trapped in the animal realm for a long time, that would also be caused by our minds. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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