⊙立志護念圓淨戒，完整無瑕玉純潔，內外明澈無瑕疵，外行內修表裡一。
⊙「如是四眾等，其數有五千，不自見其過，於戒有缺漏，護惜其瑕玼，是小智已出。」《法華經方便品第二》
⊙「眾中之糟糠，佛威德故去，斯人鮮福德，不堪受是法，此眾無枝葉，唯有諸貞實。」《法華經方便品第二》
⊙眾中之糟糠：以喻稻穀空無實，如憍慢之比丘及麤惡之輩，空腹高心。喻小智人，自以為獨出之智，實乃修行眾中之糟糠。
⊙威德：尊嚴攝受謂之威，又能降伏邪惡為威。凡言德者，完善正大光明，稱為「德」。
⊙斯人鮮福德：喻無福不堪受大法，終被佛之威德所震懾。風吹空榖留貞實，五千退人退席而去也。
⊙唯有諸真實：法離迷情，絕虛妄想，云真實。經云：如所說者，皆是真實。
⊙「舍利弗善聽，諸佛所得法，無量方便力，而為眾生說。」《法華經方便品第二》
【證嚴上人開示】
立志護念圓淨戒
完整無瑕玉純潔
內外明澈無瑕疵
外行內修表裡一
時時都是這麼想，學佛就是講究一念心。一個人顧一念心，怎麼這麼難顧？常常都說，「守志奉道，其道甚大」。我們既然發心要修行，那就是要立志願。志願既立，我們的志要好好守住。我們的心若守得住，保護得好，如此我們的身心都能夠清淨，所以說「立志護念圓淨戒」。
我們若是好好立志與護念，我們的心保護好，保護於這念心，若如此，自然我們的戒。「戒」，戒能防非止惡，所以我們若守得住戒，守得很圓滿而且清淨，這個「圓淨戒」是我們人人的慧命。所以，慧命之髓，這非常的重要，所以我們要好好守護這念心。
不只是「圓淨戒」，還要「完整無瑕玉純潔」。就如玉一樣，玉的價值，價值在哪裡呢？價值於它內外都很完整無瑕疵。同樣的，我們的心，道心，也要顧守得如玉那般完整，那麼的純，那麼的乾淨。這念心若純，我們的人生，在世間才有價值。因為你的心很純真，自然對人、處世，就是誠、正、信、實，沒有一點隱藏不乾淨的東西，所以這是人生的價值。
不只是外表，還要「內外明澈無瑕疵」。真的是要很清淨，很完整，我們的心，就是要顧到這樣的程度。甚至外行內修，表裡一貫，就如一片玉，能夠很純潔的價值，一點瑕疵都沒有。修行人的價值，就是在這念道心堅定，沒有污染。
所以經文，我們前面也有說過了，前面的經文，那就是因為學佛的人，他就是我慢，或者是不信，或者是增上慢，像這樣，這個四眾弟子要聽法，就無法很透徹要聽下去。一直感覺到佛陀所說的法，也是四十多年，也聽久了，再怎麼說，也是差不多。所以這種增上慢，或者是我慢，或者是不信，這種的四眾弟子，在佛陀開始要說大法之時，那就已經有五千人退席了。這些人就是貢高驕傲之人，也就是不想要守好規戒之人。
這些人就是「於戒有缺漏，護惜其瑕疵」。就是髒污的東西，還是隱藏於其中，不想要將錯誤的、髒污的去除。他不肯去除，他還隱藏於內，所以叫做「護惜其瑕疵」。像這樣的人，有過失不肯改過，這種人是小智。開始要講《法華經》，五千人退席，「小智已出』，這是前面的（經）文。「小智已出」，不堪受大法之人，已經五千人出去了。
如是四眾等
其數有五千
不自見其過
於戒有缺漏
護惜其瑕玼
是小智已出
《法華經方便品第二》
所以，接下來這段（經）文就說：「眾中之糟糠，佛威德故去，斯人鮮福德，不堪受是法，此眾無枝葉，唯有諸貞實。」
眾中之糟糠
佛威德故去
斯人鮮福德
不堪受是法
此眾無枝葉
唯有諸貞實
《法華經方便品第二》
「小智已出」，是「眾中之糟糠」。不知道你們有沒有，看過人家割稻？割稻子，稻子割下來時，(曬乾後)倒進風鼓之中，那個風鼓有扇葉，把它捲進去，稻穀留下來，空穀就飛出去。同樣的，這種糟糠，這種就是留不住的，它很自然的就被淘汰掉了，那就是五千人。這五千人是增上慢、我慢、不信，這些小智之人。這種人是眾中之糟糠，就如空穀，風起，它自然就飛走了。
所以，我們要做一個很貞實的人，不要像空穀。我們法要入心，法若入心，那就是粒粒都是真實的種子。而我們若是法不入心，就如稻子已經空掉，內在無法。
眾中之糟糠：
以喻稻穀空無實
如憍慢之比丘
及麤惡之輩
空腹高心
喻小智人
自以為獨出之智
實乃修行眾中
之糟糠
看，「眾中之糟糠」，那就是譬喻「稻殼空無實」。稻子裡面是空的，沒有飽穗的稻子，稻殼是空的。就是譬喻驕慢之人，這些驕慢的比丘，或者是比丘尼，或者是優婆塞、優婆夷，以及「麤惡之輩」，很粗，那個心，沒有很詳細的心，很詳細的心來接受法，法聽了就漏過去了，這種粗心大意，不是真實要學佛、聞法之人。
這種人就是「空腹高心」，肚子裡空空的，但是他的心很貢高驕傲。這種人就是小智，沒有智慧，很小智，只知道表面的，不知道深奧，深奧的道理，只看表面而已。這種人叫做世智辯聰，智慧不深，很粗淺的人。
「自以為獨出之智」，以為：「我全都瞭解了，我全都知道了。佛說一，我已經知二、知十了。佛說一次，我都瞭解了。過去佛所說四十多年的法，我都很清楚了。」所以，有這些心念，他就不會再用心繼續來聽，佛陀一乘實相圓妙的道理，他就不想要再聽下去。這種就是小智之人，自以為我全都知道了，是修行眾中的糟糠。
我們內心若有修，看人，人人都是佛，我們對人人都能尊重、感恩。這就是飽穗的稻子。真的內心若有真實的人，自然他就能尊重佛，尊重法，尊重人。這全都是真正有修行的人。所以，我們學佛，要真正修行，修入心。若光是，光只是形象，就是出家(人)，表面上稱為修行，若只是這樣，佛陀是不允許的。
所以，佛陀「佛威德故去」。那五千人退席，就如風鼓在吹稻子一樣，佛陀就是將這些人，稍微淘汰一下，不要讓他在真實法中，觀念又偏差了，學了，又是再擾亂法的次序。所以佛陀自然就等待、等待，觀，觀機，這些根機是不是堪得受法？不堪得受法之人，他自然自我淘汰，所以，五千人退席了。這是佛的威德，所以這些人退去了，所以叫做「佛威德故去」。
威德：
尊嚴攝受謂之威
又能降伏邪惡為威
凡言德者
完善 正大 光明
稱為「德」
何謂「威德」，「尊嚴攝受謂之威」。佛陀他真的讓人看了，內心就起了尊重，於佛的面前，這樣如規如矩。無論他在外，是如何的不好的習慣，來到佛前，他就規規矩矩，這就是稱為「攝受」，也稱為「降伏」，這就是「威」。佛陀讓人看了能尊重，這稱為威，威德。他能讓人，見到佛，自然心就被降伏下來，原來不好的習氣，自我調整下來。這種稱為「威」。
「德」呢？德者就是完善，真正完美的善良。就如孔夫子，「溫、良、恭、儉、讓，以得之。」他，孔夫子，他是溫，很良善，對人很溫。「威而不猛」，他雖然很有威嚴，但是沒有讓人看了很兇，就是有那個威嚴。「溫而厲，威而不猛」，這就是孔夫子的德。
孔夫子是人間的聖者，就有這種「溫而厲，威而不猛」，還有「溫、良、恭、儉、讓」，這全都是聖人之德。在世間的人，聖人如孔子，都有這樣的德，何況是佛，是出世間的聖人，宇宙的大覺者，這個威德，所以他非常的完善，正大而光明。所以，佛的威德，能夠攝受眾生不好的習氣。
不過，攝受下來，修行在個人。能夠繼續真心，想要接受佛法之人，自然他就留下來，沒有真心要受佛法之人，自然他就退去了，所以「佛威德故去」。
「斯人鮮福德」，這樣的人就是「鮮」；「鮮」就是「很少」的意思。就是五千人退席的那些人，「不自見其過」之人，或者是「於戒有缺漏」之人，或者是覆蓋他的過失的這些人，這些小智慧，自作聰明之人。這些人稱為「斯人」，這些人「鮮福德」，就是缺欠福德。這就是譬喻「無福不堪受大法」。他就是沒有這樣的福慧，所以不堪受大法。
斯人鮮福德：
喻無福不堪受大法
終被佛之威德
所震懾
風吹空榖留貞實
五千退人
退席而去也
這些人就如空穀一樣，風要吹，殼就飛走了，這就是空的。所以「終被佛之威德所震懾」，被震動到。所以，他不肯聽的人，他就是離開了，「風吹空穀留貞實」，這空的稻子就吹走了，留下來的是，很貞很結實的稻種在。所以，五千人退席了，佛陀說：「退亦佳矣！」退去也是很好，免得聽法，錯解佛意，在外面謗法，將此法，「一念偏差，失於千里」。所以「唯有諸貞實」，現在留下來的這些，都是很貞、很實的。
唯有諸真實：
法離迷情
絕虛妄想
云真實
經云
如所說者
皆是真實
「法離迷情，絕虛妄想」。此法沒有一點迷情在，都是很實。佛陀教眾生是覺有情，覺有情之人就已經離開了迷情。用感情是要用覺，覺有情，不是只濫用感情，所以懂得「法離迷情，絕虛妄(想)」。那我們的內心無虛，沒有不實之事，表裡純一，所以絕對沒有妄之事情，這個妄想、雜念全都去除了，這稱為「實」。
所以經中，《法華經》中有一段文：「如所說者，皆是真實。」佛所說的教法，全都是真實的。要在那裡聽法的，也是真心的，所以全都是真實法。
各位，學佛，我們必定要用心來聽。佛陀處處都一直告訴大家，要認真聽，「善聽」。這「善聽」就是認真聽。佛陀對舍利弗還是再說，既然這些人都是真實的心，要留下來聽法，「舍利弗，善聽啊！」大家既然願意留下來聽，大家要仔細聽。叫舍利弗，就是等於叫大家，舍利弗是聽眾的代表者。
所以佛陀說：「舍利弗善聽，諸佛所得法，無量方便力，而為眾生說。」
舍利弗善聽
諸佛所得法
無量方便力
而為眾生說
《法華經方便品第二》
佛，不只是釋迦佛，所有的佛，「佛佛道同」，所修行的過程，所得的法，都是那麼的真實，同樣要為眾生說真實法。眾生就是根機不整齊，所以所有的佛，都是佛出人間，教導眾生都是要先用，無量方便法。佛，諸佛都有這樣的力量，所以，我們人人對人說話，就是用方便、善巧，同樣要有那分真實的力。不要讓善巧方便，變成了太過放縱，若是這樣，心又拉不回來，那就很麻煩了。
所以，佛陀的智力，佛的智力，就是方便力。前面也說過了「妙權」，是真正微妙的權巧方便之法，這稱為「方便力而為眾生說」。
所以，學佛要相信佛所說法。佛的法，就只有一項，希望人人回歸我們的真心本性。所以我們學佛者，必定要有這分立志，立志護念我們這個圓淨的戒。我們要有一個真正完整如玉，要很純潔，這樣才有價值。所以各位菩薩，修行，「守志奉道，其道甚大」。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Remove Impurities to Retain the Steadfast and True (去糟糠存貞實)
Date: June. 16. 2014
We must resolve to safeguard our minds and perfect purifying precepts to be as impeccably flawless and pure as jade. When we are radiantly clear and flawless, inside and out, our external practice and internal cultivation will be consistent.
I always think about how the Buddha’s teachings are focused on the mind. Each of us only has to take care of one mind, so why is it so hard to do? I always say, “We must uphold our vows and follow the Way, then our path will be great.” Since we aspire to engage in spiritual cultivation we need to make vows. Once we make vows, we must uphold them. If we are able to uphold and protect them, our bodies and minds will be pure.
So, we “resolve to safeguard the mind and perfect purifying precepts.” If we can establish a [firm] resolve and safeguard our minds, safeguard this aspiration, then naturally we will uphold precepts, which guard against wrongdoings and stop evil. We must try to uphold precepts and do so perfectly, thus remaining pure. By “perfecting purifying precepts” we [protect] our wisdom-life. The essence of wisdom-life is very important, so we must carefully safeguard our minds. Not only must we “perfect purifying precepts,” we must be “as impeccably flawless and pure as jade.” We must be a like a piece of jade. When is a piece of jade valuable? When it is perfect and flawless, inside and out.
Similarly, our spiritual aspiration must be safeguarded, so it can be perfect, pure and clear as jade. If our minds are pure, then our lives in this world will be of value. If our minds are very pure, we will naturally treat people and matters with sincerity, integrity, faith and steadfastness. We will have no hidden impurities. So, the value of life is not just in external appearances, but also in being “radiantly clear and flawless, inside and out.” Indeed, we must safeguard our minds so that they remain pure and perfect. Our external practice must also be consistent with our internal cultivation. This can be compared to a piece of jade, valued for its purity and absolute flawlessness. Spiritual practitioners’ value lies in their firm spiritual aspirations, which remain undefiled. As was mentioned in a previous section of the sutra, some Buddhist practitioners were self-arrogant, without faith, or overbearingly arrogant. These disciples of the fourfold assembly could not listen to or clearly understand the Dharma. They felt that since they had listened to the Buddha’s teachings for more than 40 years, these new teachings were likely to be very similar.
Thus, there were those with overbearing arrogance, self-arrogance or lack of faith within the disciples of the fourfold assembly. As the Buddha was about to teach the great Dharma, 5000 people left the assembly. These people were arrogant and conceited; they were also unwilling to follow rules. Their “upholding of the precepts was flawed, but they defended their own imperfections.” They still concealed impurities in their minds and did not want to eliminate their mistakes.They refused to remove them, preferring to keep them hidden within.Thus, they “defended their own imperfections”.
These people were unwilling to correct their mistakes because they had limited wisdom.
As the Lotus teachings were about to be given, 5000 people got up and left.“Those with limited wisdom left.”This was mentioned in the previous section.“Those with limited wisdom left.”Unable to accept the great Dharma, 5000 people left.
The ones such as these in the fourfold assembly were 5000 in number.They did not to see their own faults.Their upholding of the precepts was flawed, but they defended their imperfections.So, those with limited wisdom left.
Then the following section of the sutra states, “The chaff within the assembly was gone, due to the Buddha’s awe-inspiring virtue.Those people, lacking blessings and virtue, were incapable of receiving this Dharma.The assembly was free of branches and leaves; only the steadfast and true remained.”
“Those with limited wisdom [who] left” were “the chaff within the assembly”.Have you ever seen people harvesting rice?After the rice stalks are cut off and left out to dry, they are put into the winnower.The blades of the winnower mill the grains by separating the rice from the husk.Thus, the chaff does not remain; it is naturally eliminated through the process.
These 5000 people were the same.They had overbearing arrogance, or self-arrogance, lacked faith or had limited wisdom.These people were the chaff within the assembly.
They were like empty husks, which, when the wind rises, naturally fly away.So, we must be sincere and steadfast, not like empty husks.
We must take the Dharma to heart.Once we do, each of us will be a true seed.If we do not take the Dharma to heart, we will be like empty husks of grain, lacking any Dharma inside.
The chaff within the assembly:The empty husk of grain is used as an analogy for bhiksus who were proud and arrogant and for those who were coarse and evil.
They knew nothing, but were very arrogant.
It is also an analogy for those of limited wisdom who think they have exceptional wisdom; when in reality, they were the chaff among the spiritual practitioners at the assembly.
See, “the chaff within the assembly” is using the analogy of an “empty husk of grain”.
The inside of the husk is empty, there is no grain of rice within.It is an empty husk of grain.This is an analogy for arrogant people.Arrogant bhiksus, bhiksunis, upasakas and upasikas were like the chaff.“Those who were coarse” and evil refer to people who were careless and could not meticulously take in the Dharma.They listened without retaining anything.People who were careless did not truly want to learn the Buddha’s teachings.
“They knew nothing, but were very arrogant.”
There was nothing to them, but they were still very arrogant and conceited.These people had very limited wisdom, or none at all.Their knowledge was very superficial, so they did not know deep and profound principles.They only looked at the surface of things, so they were said to have worldly cleverness.Their wisdom was shallow and basic, but [they] “thought they had exceptional wisdom”.They believed, “I know and understand everything!”
“The Buddha gave one teaching, but I already know the next two, and the next ten teachings.Hearing Him once, I already know everything.I have understood all of the Buddha’s teachings over the past 40 years.”With this kind of mindset, they would not mindfully listen to the Buddha’s perfect and wondrous principles of the ultimate reality of the One Vehicle.
These people of limited wisdom believed that they already knew everything, but in reality they were the chaff of spiritual practitioners.If we cultivate our minds, everyone will look a Buddha to us.When we are respectful and grateful to everyone, we are like full grains of rice.
Those whose hearts are truly full will naturally respect the Buddha, the Dharma and other people. They are true spiritual practitioners. So, when we learn the Buddha’s Way, we must truly practice to take in the teachings. If we only look like a monastic and merely claim to engage in spiritual practice, the Buddha would not approve of that.
So, “due to the Buddha’s awe-inspiring virtue”, those 5000 people left the assembly. He can be compared to a winnower. The Buddha wanted to weed these people out of the assembly, so that when taught the True Dharma they would not deviate further. Otherwise, they might disrupt the teaching. So, the Buddha waited to see whether there were those who were capable of accepting the Dharma. Those who were incapable would naturally eliminate themselves. Thus, 5000 people left. This was “the Buddha’s awe-aspiring virtue”. These people left “due to the Buddha’s awe-aspiring virtue”.
“Awe-inspiring virtue: Awe-inspiring means having a magnificent and influential demeanor that can subdue the evil and unwholesome. Generally, speaking, the virtuous are those who are wholesome, just and honorable. This is the meaning of virtue.
What is “awe-inspiring virtue”? It is “having a magnificent and influential demeanor”. The sight of the Buddha truly commands people’s respect, so they will well-behaved in front of Him. Regardless of the kinds of bad habits they have, they will behave before the Buddha. This is called being “influential” and being capable of “subduing”. This is what it means to be “awe-inspiring”. The Buddha commanded respect on sight. This is His awe-inspiring virtue. When people see the Buddha, their minds naturally becomes subdued, and they can regulate their bad habitual tendencies. This is the meaning of “awe-inspiring”.
What about His “virtue?” Virtue is goodness. His virtue is true, perfect kindness, just like the virtues of Confucius, “gentleness, kindheartedness, respectfulness, frugality and humility”. Confucius was warm and kind toward people. He was “majestic but not aggressive”. Confucius may have appeared majestic, but he never appeared aggressive. His dignified demeanor was “gentle but strict, majestic but not aggressive”. These were his virtues. Confucius was a worldly sage who was “gentle but strict, majestic but not aggressive,” and had virtues of gentleness, kindheartedness, respectfulness, frugality and humility. These are the virtues of saints.
Saints and sages in this world, such as Confucius, all have these virtues, to say nothing of the Buddha, who was a world-transcending saint and the Great Enlightened One of the Universe. He had awe-inspiring virtue; He was wholesome, just and honorable. So, the Buddha’s awe-inspiring virtue can subdue sentient beings “bag habitual tendencies.” Though He could subdue them, spiritual practice still depends on each individual. Those who truly wanted to accept the Buddha-Dharma naturally stayed. Those who were not sincere naturally left. This was “due to the Buddha’s awe-inspiring virtue.” Those people lacking blessings and virtues.” They were lacking, which means having very little of something. The 5000 people who left were “those who did not see their own faults, or those whose “upholding of precepts was flawed”, or those who concealed their own imperfections. These people with limited wisdom believed themselves to be clever. They were referred to as “those people”. They were “lacking blessings and virtues”. This is describing those who “had no blessings and were incapable of receiving the great Dharma”. Because they did not have blessings and wisdom, they were incapable of receiving the great Dharma.
“Those people, lacking blessings and virtue: Those who did not have blessings were incapable of receiving the great Dharma, so in the end, the Buddha’s awe-inspiring virtue intimidated them. The wind blew away the empty husks, leaving the steadfast and true. Those were the 5000 people who left the assembly.”
These people were like empty husks. When the wind blew, they flew away because they were empty inside. “In the end, the Buddha’s awe-inspiring virtue intimidated them”, so those who refused to listen decided to leave. “The wind blew away the empty husks, leaving the steadfast and true.” Empty husks are blown away, leaving only the true and solid grains.
Thus, 5000 people left. The Buddha said, “It is better that they left.” Otherwise, they might have misconstrued the Buddha’s intent and slandered the Dharma. One slightly erroneous thought about the Dharma could have led them far astray. So, only the steadfast and true remained. The ones that remained were all steadfast and true.
Only the steadfast and true remain: The Dharma is free of delusional affections and eliminates unreal and false thinking; therefore, it is true. The sutra states, “All that [He] expounded was true and real.”
“The Dharma is free of delusional affections and eliminates unreal and false thinking.” There is no delusional affection in this Dharma; it is very real. The Buddha taught sentient beings that they could be enlightened beings who are free of delusions. We must have enlightened love and not be deluded by affection.
So, if we understand that “The Dharma is free of delusional affections and eliminates false thinking, our minds will be free of anything unreal and [our minds and actions] will be consistent.
Therefore, our minds will be free of false thinking and discursive thoughts. This is what it means to be “true.” A passage in the Lotus Sutra states, “All that [He] expounded was true and real.” The Buddha’s teaching were all true and real. Those who listen to His teachings were also truly sincere, so they learned the True Dharma.
Everyone, as we learn Buddha’s Way, we must mindfully listen. The Buddha always told everyone to listen attentively, or to “listen well.” To “listen well” means to listen attentively. The Buddha again called on Sariputra. Since these people were sincere, they would stay to listen to the Dharma.
So, “Sariputra, listen well.” Since everyone was willing to stay and listen, they must listen carefully. Telling Sariputra was like telling everyone, because he was their representative.
So, the Buddha said, “Sariputra, listen well, for the Dharma obtained by all Buddhas, through the power of infinite skillful means, is taught for sentient beings.”
All Buddhas, not just Sakyamuni Buddha, share the same path. Their journey of spiritual practice and the Dharma they attained are true and real. They all teach the True Dharma for sentient beings. Because sentient beings have varying capabilities, all Budhhas who come to this world first teach sentient beings with infinite skillful means.
All Buddhas have this power and ability.
So, when we communicate with each other, we must also apply skillful means, while at the same time using the power of truth. We cannot indulge too much in skillful means and let ourselves go, otherwise, we will be unable to bring our minds back which would be problematic.
So, the power of the Buddha’s wisdom is also the power of skillful means. Previously, we mentioned “wondrous skillful means.” Truly subtle and wondrous provisional teachings have “the power of skillful means.” “[The Dharma] is taught for sentient beings. So, in learning the Buddha’s way, we must believe in what the Buddha says. His only [goal] in teaching the Dharma is for all of us to return to our true intrinsic nature.
Therefore, as Buddhist practitioners, we must have the resolve to safeguard our minds and perfectly cultivate purifying precepts. [Our minds] must be as impeccably flawless as jade in order to be of value.
Dear Bodhisattvas, spiritual practice means to “uphold vows and follow the Way, then our path will be great”. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「如是四眾等，其數有五千，不自見其過，於戒有缺漏，護惜其瑕玼，是小智已出。」《法華經方便品第二》
⊙「眾中之糟糠，佛威德故去，斯人鮮福德，不堪受是法，此眾無枝葉，唯有諸貞實。」《法華經方便品第二》
⊙眾中之糟糠：以喻稻穀空無實，如憍慢之比丘及麤惡之輩，空腹高心。喻小智人，自以為獨出之智，實乃修行眾中之糟糠。
⊙威德：尊嚴攝受謂之威，又能降伏邪惡為威。凡言德者，完善正大光明，稱為「德」。
⊙斯人鮮福德：喻無福不堪受大法，終被佛之威德所震懾。風吹空榖留貞實，五千退人退席而去也。
⊙唯有諸真實：法離迷情，絕虛妄想，云真實。經云：如所說者，皆是真實。
⊙「舍利弗善聽，諸佛所得法，無量方便力，而為眾生說。」《法華經方便品第二》
【證嚴上人開示】
立志護念圓淨戒
完整無瑕玉純潔
內外明澈無瑕疵
外行內修表裡一
時時都是這麼想，學佛就是講究一念心。一個人顧一念心，怎麼這麼難顧？常常都說，「守志奉道，其道甚大」。我們既然發心要修行，那就是要立志願。志願既立，我們的志要好好守住。我們的心若守得住，保護得好，如此我們的身心都能夠清淨，所以說「立志護念圓淨戒」。
我們若是好好立志與護念，我們的心保護好，保護於這念心，若如此，自然我們的戒。「戒」，戒能防非止惡，所以我們若守得住戒，守得很圓滿而且清淨，這個「圓淨戒」是我們人人的慧命。所以，慧命之髓，這非常的重要，所以我們要好好守護這念心。
不只是「圓淨戒」，還要「完整無瑕玉純潔」。就如玉一樣，玉的價值，價值在哪裡呢？價值於它內外都很完整無瑕疵。同樣的，我們的心，道心，也要顧守得如玉那般完整，那麼的純，那麼的乾淨。這念心若純，我們的人生，在世間才有價值。因為你的心很純真，自然對人、處世，就是誠、正、信、實，沒有一點隱藏不乾淨的東西，所以這是人生的價值。
不只是外表，還要「內外明澈無瑕疵」。真的是要很清淨，很完整，我們的心，就是要顧到這樣的程度。甚至外行內修，表裡一貫，就如一片玉，能夠很純潔的價值，一點瑕疵都沒有。修行人的價值，就是在這念道心堅定，沒有污染。
所以經文，我們前面也有說過了，前面的經文，那就是因為學佛的人，他就是我慢，或者是不信，或者是增上慢，像這樣，這個四眾弟子要聽法，就無法很透徹要聽下去。一直感覺到佛陀所說的法，也是四十多年，也聽久了，再怎麼說，也是差不多。所以這種增上慢，或者是我慢，或者是不信，這種的四眾弟子，在佛陀開始要說大法之時，那就已經有五千人退席了。這些人就是貢高驕傲之人，也就是不想要守好規戒之人。
這些人就是「於戒有缺漏，護惜其瑕疵」。就是髒污的東西，還是隱藏於其中，不想要將錯誤的、髒污的去除。他不肯去除，他還隱藏於內，所以叫做「護惜其瑕疵」。像這樣的人，有過失不肯改過，這種人是小智。開始要講《法華經》，五千人退席，「小智已出』，這是前面的（經）文。「小智已出」，不堪受大法之人，已經五千人出去了。
如是四眾等
其數有五千
不自見其過
於戒有缺漏
護惜其瑕玼
是小智已出
《法華經方便品第二》
所以，接下來這段（經）文就說：「眾中之糟糠，佛威德故去，斯人鮮福德，不堪受是法，此眾無枝葉，唯有諸貞實。」
眾中之糟糠
佛威德故去
斯人鮮福德
不堪受是法
此眾無枝葉
唯有諸貞實
《法華經方便品第二》
「小智已出」，是「眾中之糟糠」。不知道你們有沒有，看過人家割稻？割稻子，稻子割下來時，(曬乾後)倒進風鼓之中，那個風鼓有扇葉，把它捲進去，稻穀留下來，空穀就飛出去。同樣的，這種糟糠，這種就是留不住的，它很自然的就被淘汰掉了，那就是五千人。這五千人是增上慢、我慢、不信，這些小智之人。這種人是眾中之糟糠，就如空穀，風起，它自然就飛走了。
所以，我們要做一個很貞實的人，不要像空穀。我們法要入心，法若入心，那就是粒粒都是真實的種子。而我們若是法不入心，就如稻子已經空掉，內在無法。
眾中之糟糠：
以喻稻穀空無實
如憍慢之比丘
及麤惡之輩
空腹高心
喻小智人
自以為獨出之智
實乃修行眾中
之糟糠
看，「眾中之糟糠」，那就是譬喻「稻殼空無實」。稻子裡面是空的，沒有飽穗的稻子，稻殼是空的。就是譬喻驕慢之人，這些驕慢的比丘，或者是比丘尼，或者是優婆塞、優婆夷，以及「麤惡之輩」，很粗，那個心，沒有很詳細的心，很詳細的心來接受法，法聽了就漏過去了，這種粗心大意，不是真實要學佛、聞法之人。
這種人就是「空腹高心」，肚子裡空空的，但是他的心很貢高驕傲。這種人就是小智，沒有智慧，很小智，只知道表面的，不知道深奧，深奧的道理，只看表面而已。這種人叫做世智辯聰，智慧不深，很粗淺的人。
「自以為獨出之智」，以為：「我全都瞭解了，我全都知道了。佛說一，我已經知二、知十了。佛說一次，我都瞭解了。過去佛所說四十多年的法，我都很清楚了。」所以，有這些心念，他就不會再用心繼續來聽，佛陀一乘實相圓妙的道理，他就不想要再聽下去。這種就是小智之人，自以為我全都知道了，是修行眾中的糟糠。
我們內心若有修，看人，人人都是佛，我們對人人都能尊重、感恩。這就是飽穗的稻子。真的內心若有真實的人，自然他就能尊重佛，尊重法，尊重人。這全都是真正有修行的人。所以，我們學佛，要真正修行，修入心。若光是，光只是形象，就是出家(人)，表面上稱為修行，若只是這樣，佛陀是不允許的。
所以，佛陀「佛威德故去」。那五千人退席，就如風鼓在吹稻子一樣，佛陀就是將這些人，稍微淘汰一下，不要讓他在真實法中，觀念又偏差了，學了，又是再擾亂法的次序。所以佛陀自然就等待、等待，觀，觀機，這些根機是不是堪得受法？不堪得受法之人，他自然自我淘汰，所以，五千人退席了。這是佛的威德，所以這些人退去了，所以叫做「佛威德故去」。
威德：
尊嚴攝受謂之威
又能降伏邪惡為威
凡言德者
完善 正大 光明
稱為「德」
何謂「威德」，「尊嚴攝受謂之威」。佛陀他真的讓人看了，內心就起了尊重，於佛的面前，這樣如規如矩。無論他在外，是如何的不好的習慣，來到佛前，他就規規矩矩，這就是稱為「攝受」，也稱為「降伏」，這就是「威」。佛陀讓人看了能尊重，這稱為威，威德。他能讓人，見到佛，自然心就被降伏下來，原來不好的習氣，自我調整下來。這種稱為「威」。
「德」呢？德者就是完善，真正完美的善良。就如孔夫子，「溫、良、恭、儉、讓，以得之。」他，孔夫子，他是溫，很良善，對人很溫。「威而不猛」，他雖然很有威嚴，但是沒有讓人看了很兇，就是有那個威嚴。「溫而厲，威而不猛」，這就是孔夫子的德。
孔夫子是人間的聖者，就有這種「溫而厲，威而不猛」，還有「溫、良、恭、儉、讓」，這全都是聖人之德。在世間的人，聖人如孔子，都有這樣的德，何況是佛，是出世間的聖人，宇宙的大覺者，這個威德，所以他非常的完善，正大而光明。所以，佛的威德，能夠攝受眾生不好的習氣。
不過，攝受下來，修行在個人。能夠繼續真心，想要接受佛法之人，自然他就留下來，沒有真心要受佛法之人，自然他就退去了，所以「佛威德故去」。
「斯人鮮福德」，這樣的人就是「鮮」；「鮮」就是「很少」的意思。就是五千人退席的那些人，「不自見其過」之人，或者是「於戒有缺漏」之人，或者是覆蓋他的過失的這些人，這些小智慧，自作聰明之人。這些人稱為「斯人」，這些人「鮮福德」，就是缺欠福德。這就是譬喻「無福不堪受大法」。他就是沒有這樣的福慧，所以不堪受大法。
斯人鮮福德：
喻無福不堪受大法
終被佛之威德
所震懾
風吹空榖留貞實
五千退人
退席而去也
這些人就如空穀一樣，風要吹，殼就飛走了，這就是空的。所以「終被佛之威德所震懾」，被震動到。所以，他不肯聽的人，他就是離開了，「風吹空穀留貞實」，這空的稻子就吹走了，留下來的是，很貞很結實的稻種在。所以，五千人退席了，佛陀說：「退亦佳矣！」退去也是很好，免得聽法，錯解佛意，在外面謗法，將此法，「一念偏差，失於千里」。所以「唯有諸貞實」，現在留下來的這些，都是很貞、很實的。
唯有諸真實：
法離迷情
絕虛妄想
云真實
經云
如所說者
皆是真實
「法離迷情，絕虛妄想」。此法沒有一點迷情在，都是很實。佛陀教眾生是覺有情，覺有情之人就已經離開了迷情。用感情是要用覺，覺有情，不是只濫用感情，所以懂得「法離迷情，絕虛妄(想)」。那我們的內心無虛，沒有不實之事，表裡純一，所以絕對沒有妄之事情，這個妄想、雜念全都去除了，這稱為「實」。
所以經中，《法華經》中有一段文：「如所說者，皆是真實。」佛所說的教法，全都是真實的。要在那裡聽法的，也是真心的，所以全都是真實法。
各位，學佛，我們必定要用心來聽。佛陀處處都一直告訴大家，要認真聽，「善聽」。這「善聽」就是認真聽。佛陀對舍利弗還是再說，既然這些人都是真實的心，要留下來聽法，「舍利弗，善聽啊！」大家既然願意留下來聽，大家要仔細聽。叫舍利弗，就是等於叫大家，舍利弗是聽眾的代表者。
所以佛陀說：「舍利弗善聽，諸佛所得法，無量方便力，而為眾生說。」
舍利弗善聽
諸佛所得法
無量方便力
而為眾生說
《法華經方便品第二》
佛，不只是釋迦佛，所有的佛，「佛佛道同」，所修行的過程，所得的法，都是那麼的真實，同樣要為眾生說真實法。眾生就是根機不整齊，所以所有的佛，都是佛出人間，教導眾生都是要先用，無量方便法。佛，諸佛都有這樣的力量，所以，我們人人對人說話，就是用方便、善巧，同樣要有那分真實的力。不要讓善巧方便，變成了太過放縱，若是這樣，心又拉不回來，那就很麻煩了。
所以，佛陀的智力，佛的智力，就是方便力。前面也說過了「妙權」，是真正微妙的權巧方便之法，這稱為「方便力而為眾生說」。
所以，學佛要相信佛所說法。佛的法，就只有一項，希望人人回歸我們的真心本性。所以我們學佛者，必定要有這分立志，立志護念我們這個圓淨的戒。我們要有一個真正完整如玉，要很純潔，這樣才有價值。所以各位菩薩，修行，「守志奉道，其道甚大」。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Remove Impurities to Retain the Steadfast and True (去糟糠存貞實)
Date: June. 16. 2014
We must resolve to safeguard our minds and perfect purifying precepts to be as impeccably flawless and pure as jade. When we are radiantly clear and flawless, inside and out, our external practice and internal cultivation will be consistent.
I always think about how the Buddha’s teachings are focused on the mind. Each of us only has to take care of one mind, so why is it so hard to do? I always say, “We must uphold our vows and follow the Way, then our path will be great.” Since we aspire to engage in spiritual cultivation we need to make vows. Once we make vows, we must uphold them. If we are able to uphold and protect them, our bodies and minds will be pure.
So, we “resolve to safeguard the mind and perfect purifying precepts.” If we can establish a [firm] resolve and safeguard our minds, safeguard this aspiration, then naturally we will uphold precepts, which guard against wrongdoings and stop evil. We must try to uphold precepts and do so perfectly, thus remaining pure. By “perfecting purifying precepts” we [protect] our wisdom-life. The essence of wisdom-life is very important, so we must carefully safeguard our minds. Not only must we “perfect purifying precepts,” we must be “as impeccably flawless and pure as jade.” We must be a like a piece of jade. When is a piece of jade valuable? When it is perfect and flawless, inside and out.
Similarly, our spiritual aspiration must be safeguarded, so it can be perfect, pure and clear as jade. If our minds are pure, then our lives in this world will be of value. If our minds are very pure, we will naturally treat people and matters with sincerity, integrity, faith and steadfastness. We will have no hidden impurities. So, the value of life is not just in external appearances, but also in being “radiantly clear and flawless, inside and out.” Indeed, we must safeguard our minds so that they remain pure and perfect. Our external practice must also be consistent with our internal cultivation. This can be compared to a piece of jade, valued for its purity and absolute flawlessness. Spiritual practitioners’ value lies in their firm spiritual aspirations, which remain undefiled. As was mentioned in a previous section of the sutra, some Buddhist practitioners were self-arrogant, without faith, or overbearingly arrogant. These disciples of the fourfold assembly could not listen to or clearly understand the Dharma. They felt that since they had listened to the Buddha’s teachings for more than 40 years, these new teachings were likely to be very similar.
Thus, there were those with overbearing arrogance, self-arrogance or lack of faith within the disciples of the fourfold assembly. As the Buddha was about to teach the great Dharma, 5000 people left the assembly. These people were arrogant and conceited; they were also unwilling to follow rules. Their “upholding of the precepts was flawed, but they defended their own imperfections.” They still concealed impurities in their minds and did not want to eliminate their mistakes.They refused to remove them, preferring to keep them hidden within.Thus, they “defended their own imperfections”.
These people were unwilling to correct their mistakes because they had limited wisdom.
As the Lotus teachings were about to be given, 5000 people got up and left.“Those with limited wisdom left.”This was mentioned in the previous section.“Those with limited wisdom left.”Unable to accept the great Dharma, 5000 people left.
The ones such as these in the fourfold assembly were 5000 in number.They did not to see their own faults.Their upholding of the precepts was flawed, but they defended their imperfections.So, those with limited wisdom left.
Then the following section of the sutra states, “The chaff within the assembly was gone, due to the Buddha’s awe-inspiring virtue.Those people, lacking blessings and virtue, were incapable of receiving this Dharma.The assembly was free of branches and leaves; only the steadfast and true remained.”
“Those with limited wisdom [who] left” were “the chaff within the assembly”.Have you ever seen people harvesting rice?After the rice stalks are cut off and left out to dry, they are put into the winnower.The blades of the winnower mill the grains by separating the rice from the husk.Thus, the chaff does not remain; it is naturally eliminated through the process.
These 5000 people were the same.They had overbearing arrogance, or self-arrogance, lacked faith or had limited wisdom.These people were the chaff within the assembly.
They were like empty husks, which, when the wind rises, naturally fly away.So, we must be sincere and steadfast, not like empty husks.
We must take the Dharma to heart.Once we do, each of us will be a true seed.If we do not take the Dharma to heart, we will be like empty husks of grain, lacking any Dharma inside.
The chaff within the assembly:The empty husk of grain is used as an analogy for bhiksus who were proud and arrogant and for those who were coarse and evil.
They knew nothing, but were very arrogant.
It is also an analogy for those of limited wisdom who think they have exceptional wisdom; when in reality, they were the chaff among the spiritual practitioners at the assembly.
See, “the chaff within the assembly” is using the analogy of an “empty husk of grain”.
The inside of the husk is empty, there is no grain of rice within.It is an empty husk of grain.This is an analogy for arrogant people.Arrogant bhiksus, bhiksunis, upasakas and upasikas were like the chaff.“Those who were coarse” and evil refer to people who were careless and could not meticulously take in the Dharma.They listened without retaining anything.People who were careless did not truly want to learn the Buddha’s teachings.
“They knew nothing, but were very arrogant.”
There was nothing to them, but they were still very arrogant and conceited.These people had very limited wisdom, or none at all.Their knowledge was very superficial, so they did not know deep and profound principles.They only looked at the surface of things, so they were said to have worldly cleverness.Their wisdom was shallow and basic, but [they] “thought they had exceptional wisdom”.They believed, “I know and understand everything!”
“The Buddha gave one teaching, but I already know the next two, and the next ten teachings.Hearing Him once, I already know everything.I have understood all of the Buddha’s teachings over the past 40 years.”With this kind of mindset, they would not mindfully listen to the Buddha’s perfect and wondrous principles of the ultimate reality of the One Vehicle.
These people of limited wisdom believed that they already knew everything, but in reality they were the chaff of spiritual practitioners.If we cultivate our minds, everyone will look a Buddha to us.When we are respectful and grateful to everyone, we are like full grains of rice.
Those whose hearts are truly full will naturally respect the Buddha, the Dharma and other people. They are true spiritual practitioners. So, when we learn the Buddha’s Way, we must truly practice to take in the teachings. If we only look like a monastic and merely claim to engage in spiritual practice, the Buddha would not approve of that.
So, “due to the Buddha’s awe-inspiring virtue”, those 5000 people left the assembly. He can be compared to a winnower. The Buddha wanted to weed these people out of the assembly, so that when taught the True Dharma they would not deviate further. Otherwise, they might disrupt the teaching. So, the Buddha waited to see whether there were those who were capable of accepting the Dharma. Those who were incapable would naturally eliminate themselves. Thus, 5000 people left. This was “the Buddha’s awe-aspiring virtue”. These people left “due to the Buddha’s awe-aspiring virtue”.
“Awe-inspiring virtue: Awe-inspiring means having a magnificent and influential demeanor that can subdue the evil and unwholesome. Generally, speaking, the virtuous are those who are wholesome, just and honorable. This is the meaning of virtue.
What is “awe-inspiring virtue”? It is “having a magnificent and influential demeanor”. The sight of the Buddha truly commands people’s respect, so they will well-behaved in front of Him. Regardless of the kinds of bad habits they have, they will behave before the Buddha. This is called being “influential” and being capable of “subduing”. This is what it means to be “awe-inspiring”. The Buddha commanded respect on sight. This is His awe-inspiring virtue. When people see the Buddha, their minds naturally becomes subdued, and they can regulate their bad habitual tendencies. This is the meaning of “awe-inspiring”.
What about His “virtue?” Virtue is goodness. His virtue is true, perfect kindness, just like the virtues of Confucius, “gentleness, kindheartedness, respectfulness, frugality and humility”. Confucius was warm and kind toward people. He was “majestic but not aggressive”. Confucius may have appeared majestic, but he never appeared aggressive. His dignified demeanor was “gentle but strict, majestic but not aggressive”. These were his virtues. Confucius was a worldly sage who was “gentle but strict, majestic but not aggressive,” and had virtues of gentleness, kindheartedness, respectfulness, frugality and humility. These are the virtues of saints.
Saints and sages in this world, such as Confucius, all have these virtues, to say nothing of the Buddha, who was a world-transcending saint and the Great Enlightened One of the Universe. He had awe-inspiring virtue; He was wholesome, just and honorable. So, the Buddha’s awe-inspiring virtue can subdue sentient beings “bag habitual tendencies.” Though He could subdue them, spiritual practice still depends on each individual. Those who truly wanted to accept the Buddha-Dharma naturally stayed. Those who were not sincere naturally left. This was “due to the Buddha’s awe-inspiring virtue.” Those people lacking blessings and virtues.” They were lacking, which means having very little of something. The 5000 people who left were “those who did not see their own faults, or those whose “upholding of precepts was flawed”, or those who concealed their own imperfections. These people with limited wisdom believed themselves to be clever. They were referred to as “those people”. They were “lacking blessings and virtues”. This is describing those who “had no blessings and were incapable of receiving the great Dharma”. Because they did not have blessings and wisdom, they were incapable of receiving the great Dharma.
“Those people, lacking blessings and virtue: Those who did not have blessings were incapable of receiving the great Dharma, so in the end, the Buddha’s awe-inspiring virtue intimidated them. The wind blew away the empty husks, leaving the steadfast and true. Those were the 5000 people who left the assembly.”
These people were like empty husks. When the wind blew, they flew away because they were empty inside. “In the end, the Buddha’s awe-inspiring virtue intimidated them”, so those who refused to listen decided to leave. “The wind blew away the empty husks, leaving the steadfast and true.” Empty husks are blown away, leaving only the true and solid grains.
Thus, 5000 people left. The Buddha said, “It is better that they left.” Otherwise, they might have misconstrued the Buddha’s intent and slandered the Dharma. One slightly erroneous thought about the Dharma could have led them far astray. So, only the steadfast and true remained. The ones that remained were all steadfast and true.
Only the steadfast and true remain: The Dharma is free of delusional affections and eliminates unreal and false thinking; therefore, it is true. The sutra states, “All that [He] expounded was true and real.”
“The Dharma is free of delusional affections and eliminates unreal and false thinking.” There is no delusional affection in this Dharma; it is very real. The Buddha taught sentient beings that they could be enlightened beings who are free of delusions. We must have enlightened love and not be deluded by affection.
So, if we understand that “The Dharma is free of delusional affections and eliminates false thinking, our minds will be free of anything unreal and [our minds and actions] will be consistent.
Therefore, our minds will be free of false thinking and discursive thoughts. This is what it means to be “true.” A passage in the Lotus Sutra states, “All that [He] expounded was true and real.” The Buddha’s teaching were all true and real. Those who listen to His teachings were also truly sincere, so they learned the True Dharma.
Everyone, as we learn Buddha’s Way, we must mindfully listen. The Buddha always told everyone to listen attentively, or to “listen well.” To “listen well” means to listen attentively. The Buddha again called on Sariputra. Since these people were sincere, they would stay to listen to the Dharma.
So, “Sariputra, listen well.” Since everyone was willing to stay and listen, they must listen carefully. Telling Sariputra was like telling everyone, because he was their representative.
So, the Buddha said, “Sariputra, listen well, for the Dharma obtained by all Buddhas, through the power of infinite skillful means, is taught for sentient beings.”
All Buddhas, not just Sakyamuni Buddha, share the same path. Their journey of spiritual practice and the Dharma they attained are true and real. They all teach the True Dharma for sentient beings. Because sentient beings have varying capabilities, all Budhhas who come to this world first teach sentient beings with infinite skillful means.
All Buddhas have this power and ability.
So, when we communicate with each other, we must also apply skillful means, while at the same time using the power of truth. We cannot indulge too much in skillful means and let ourselves go, otherwise, we will be unable to bring our minds back which would be problematic.
So, the power of the Buddha’s wisdom is also the power of skillful means. Previously, we mentioned “wondrous skillful means.” Truly subtle and wondrous provisional teachings have “the power of skillful means.” “[The Dharma] is taught for sentient beings. So, in learning the Buddha’s way, we must believe in what the Buddha says. His only [goal] in teaching the Dharma is for all of us to return to our true intrinsic nature.
Therefore, as Buddhist practitioners, we must have the resolve to safeguard our minds and perfectly cultivate purifying precepts. [Our minds] must be as impeccably flawless as jade in order to be of value.
Dear Bodhisattvas, spiritual practice means to “uphold vows and follow the Way, then our path will be great”. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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