20140624《靜思妙蓮華》契經即道依路歸心（第333集）
⊙「經能詮理，教量周遍；諸行如理，修攝圓融；是經是道，依路歸心。」
⊙「以諸緣譬喻，言辭方便力，令一切歡喜。或說修多羅，伽陀及本事，本生未曾有。」《法華經方便品第二》
⊙修多羅，華譯契經。「契」是上契諸佛妙理，下契眾生根機。又「經」如線的意思，貫穿法義，使不散失。
⊙梵語伽陀，華言諷頌，或名直頌。謂直以偈說法，不頌長行也。
【證嚴上人開示】
經能詮理
教量周遍
諸行如理
修攝圓融
是經是道
依路歸心
經，就是含藏著無限量的道理。我們人人聽經、講經，就是只為了一項，如何能夠懂理；我們要知道道理，就是要從經中得。所以，在經中，它的包含就很大、很廣，尤其是很長、很深的道理。所以，「經能詮理，教量周遍」。
教，佛陀覺悟之後，體會了宇宙萬物真理，這種的開闊、浩瀚無涯的道理，都完全包含於其中。開始要如何來施教，這麼浩瀚無窮的道理，要如何一一向大家說話呢？所以他就要設教。教的量更大，能夠周遍，無處不在，無一物不是道理。所以我們應該要很體會，天下萬物的道理有多少呢？
有教，就要有行。佛陀的悲心，覺悟之後，將經教要來施教，施教給眾生，那麼我們人人必定要身體力行。行，「諸行如理」，我們要依教奉行。佛陀如何講經，如何為我們分析經裡面的意義，裡面的道理，到底為什麼？這個道理，要來打開那個「為什麼」，人人心中那念疑問。
有心想要求道之人，會與佛未修行以前，(同樣有)「為什麼」這種的疑問，我們人人應該也有過，「為什麼」？不只是曾經有過「為什麼」，即使是現在，我們也常常都有，「為什麼是這樣」？「為什麼」……很多。所以，現在已經接近這分，要解開「為什麼」，我們就要開始身體力行，開始去探討，依照「教」——佛陀的教法，依教奉行。
我們若用心，自然這個道理解開了，「我知道了」，知道之後，就要去力行。所以「諸行如理」，你若能夠身體力行，才真正能夠體會到，佛陀覺悟之後那個心理風光。我們的心地裡面，那個過程的感覺，這叫做「諸行如理」。
「修攝圓融」，這是佛陀用何種方法，將道理宣講出去，就如在鋪路，將這條路這樣鋪出去，要如何引導人走這條路回來，這是佛陀的智慧。所以，教我們如何修的過程，種種方法，無不都是教我們這樣走過去，心如何收回來，所以叫做「修攝圓融」。無論是何種根、智，只要能夠體會道理，就都是回歸我們本地，本心地的風光來，這是「修攝圓融」。
「是經是道，依路歸心」。經，其實是這樣包含著，很多的道理，這個道理要如何鋪出去，我們人人行得通的路，這「是經是道，依路歸心」。「經」、「道」、「路」，其實是共一體，是我們的人心能夠共通的道理。所以，我們要瞭解這分，「是經是道」，「經」是含攝所有的道理，都含攝於經中。
「經」是一種的形容，道理的共同處是經。無論是大自然的法則，或者是人類生活的法則等等，無不都是含藏於經。天地之間，任何一處，都是能夠接受的教法，所以這個教量能夠普遍，普天之下，宇宙萬物之間，全都能周遍。只要是依教，依照這個教法去走，這都是很適合的道理。無論是如何去修，只要你正確方向的道路，來修，這條路就是圓融的大直道。所以，「是經是道」，是路，依這條路就能歸回我們，如來清淨的本性。
所以我們很用心，光一個「經」，就用很多種方式來說。
我們昨天，這段經文大概說過，「以諸緣譬喻，言辭方便力，令一切歡喜」。
以諸緣譬喻
言辭方便力
令一切歡喜
《法華經方便品第二》
佛陀的智慧，他要來說教，他就要用種種因緣來譬喻。看看我們也有一大群，菩薩雲來集，那都是從大陸回來的，不是來觀光，利用中秋黃金假期，他們回來。
幾年來，在大陸東、西、南、北、中等等，已經有了慈濟種子，在那裡播種。他們看到、接觸到，他們投入、體會到，所以他們利用這個時間，就來臺灣，回歸心靈的故鄉。
聽他們在分享，在那裡接觸了慈濟，投入之後的心路歷程，很感動。尤其是有老菩薩，從（2008年）四川地震過後，慈濟到那裡去，他聽到，開始就來接觸。全都是七十多歲的老菩薩，他們一趟路，從達州來到成都，就要七、八個鐘頭的車程，所以，他們就要在成都，租一間房子，方便在那裡聽慈濟、做慈濟。什麼都做，環保也做，香積也做，(從)成都再來到洛水精進。這是月月都是這樣在走，一趟就要多久的時間。
真的感覺這就是因緣，因緣所成就。若不是有這個因緣，二００八年那時候的地震，一路這樣走過來，這念心，他們都沒有退轉，一路精進，一直到現在，終於讓他們回來了，歡喜啊！那種的分享，很感動人。
也有的已經在大陸的，(江西省)宜春，是一個非常貧困的地方。上海要到宜春，從大路走到小路，從平地走到高山，從高山還要再過水路，還要爬山，很辛苦！十六、七年前，那個時候如何走過的路，如何的辛苦，能夠取得了當地人，從懷疑到不相信，從不很相信到相信，(從)很相信一直到肯定，從肯定，一直到接受，身體力行。這樣的領導，一路陪伴著慈濟人，已經十六、七年了。
從一些孩子無法讀書，破爛的，將要倒塌的危樓教室，慈濟人不惜辛苦，這樣把它蓋起來，現在已經有多少的孩子，已經是大學畢業的，甚至還在大學中，有二百多人。
領導從開始在他的那個地方，一直到現在他退休，一路陪伴，現在專心投入。這次回來了，聽他們的分享，真的也是很感動人。那分心就是從經、而道、而路，回歸到發祥地，這個地方來，他們心靈的感受。在發祥地發心立願，開始昨天在此發願的人，甚至發願茹素，不只是菸、酒、賭博戒掉了，現在也要茹素。
想，這全都是要用，這麼多的種種因緣，用種種身體力行，誠、正、信、實，來鋪這條道路，這樣走過來，大家都很歡喜。「令一切歡喜」，無論他來自多遠，來自何方，不管在何處，他們共同到達，大家分享都是很歡喜。雖然做得很辛苦，不過看他們很歡喜，那念心愈做愈歡喜。
也有經過不如意，很想要做，但是遇到種種的困難，環境的困難，人與人互動的困難，或者是心靈過不去的困難，全都有。但是，突破了那個困難，皆大歡喜。這種的分享，在在都是讓人感覺，這條道路在開的時候，雖然是很辛苦，鋪平過來，種種的因緣、方法，讓他走回來心靈的真如本性，那分善良，那分愛，愛天下眾生之心，這真的是很不容易。
所以說，經能詮真理。只要你從這個經典去體會法，法，妙用，好好利用它，自然這是一種教育，那個量能夠周遍。所以，這是要用，種種方法的力量。諸法若能如理，自然就能攝，修攝圓融，這樣回歸回來。所以，這全都是要用種種的方法。
以諸緣譬喻
言辭方便力
令一切歡喜
或說修多羅
伽陀及本事
本生未曾有
《法華經方便品第二》
「修多羅」我們昨天說過了，「修多羅」就是契經，「上契諸佛之妙理」，諸佛已經覺悟之後的真理，「下契眾生的根機」，這叫做「經」，也叫做「修多羅」。經，就如一條線，將它串連起來。
修多羅
華譯契經
契是上契諸佛妙理
下契眾生根機
又經如線的意思
貫穿法義
使不散失
看看這幾天內，全球有多少國家，不同人種，不同語言，卻是同一種心理、方向。這就如這條線將它串連起來，道理將它這樣歸納在一起，這就是經的道理。這個道理沒有分散，將它集中過來。
再來就說「伽陀」。「伽陀」那就是，翻(譯)成諷頌。我們要誦，不只是讀經而已，我們要誦出來。我們若說「大家來誦經」，誦經，不願意開口，不願意出聲，那就不是諷頌。就是要出聲，要唱念出來，將此經朗朗上口，字入眼、入心、出口，這叫做諷頌。
我們真的要唱念出來。我們若是不好好真正入心、出聲，若不如此，我們看過了很快就忘記，道理不會入心，所以，我們用誦的。
就如要教，像印尼他們就是，用「靜思語」來學中文。那個習經院的年輕人，他們要學中文，習經院是回教，伊斯蘭教，但是他們要學中文，他用「靜思語」。因為「靜思語」好讀誦，它裡面有道理，但是它沒有幾個字，字，句讀裡，當中有含著道理，所以他們讀這個「靜思語」，同時他們要念出來，用中文念出來。
我們也已經聽到孩子，讀「靜思語」，講中文。不只是會讀，他還會說，用中文與我們對答。這叫做誦，就是要念出來，才能學語言，才能學得正(確)。
我們普天之下，到底有幾種語言呢？語言是互相溝通的，人與人要互相溝通，我們要能懂道理等等，都是要從語言而得。我們真的是要講話，也是要出口，說，所以這個諷頌，就是將道理的文，將長行攝成短的。就如每天早上（晨語大綱），我都用短短的文，相同字數成一句。如剛才，就是用四字一句，「經能詮理」四個字而已，解釋起來會很長，但是，將它收攝下來，就是短短幾個字。這叫做誦，諷頌的偈文。
所以，也叫做直頌，因為它的字少、文短，所以簡單用直頌的，才是偈，從短短的幾個字，再來解釋道理。這叫做諷頌，那就是「伽陀」。
梵語伽陀
華言諷頌
或名直頌
謂直以偈說法
不頌長行也
跳過長行，不用長行文，就是這樣一句、一句，我們好好把它誦出來。我們背於我們的內心，短短的，我們能夠瞭解，豐富的道理於其中，這叫做「伽陀」。
就如你們有時候，早上課誦「楞嚴咒」，開頭的《楞嚴經》開始，其實這個「楞嚴咒」，開頭的《楞嚴經》，是阿難讚頌佛陀所說的，把它用在咒——楞嚴咒。短短的幾個字，「妙湛楞嚴不動尊，首楞嚴王世希有……」這樣繼續能夠朗朗上口，這就是叫做諷頌的意思。短短的經文，我們能記於我們的心，我們能夠這樣瞭解其中，很多的道理。
各位，這個「伽陀」和經。經就是契經，「上契諸佛的心」，也是諸佛的道理，能夠「下契眾生的根機」。這全都是於長行文的經典，回過頭來，將此經典更簡單，讓人更加容易記得，就用偈頌、偈文，我們來唱念，誦出來。
常常記得，這就是我們要如何來學，學，如何學法的其中道理。我們要如何依教奉行，就要謹記，將道理的句句都要入心，這樣我們才能從經而道，從道而路，從路找回道，找回經，回歸我們如來的本性。所以，我們人人，一定要經過這條路。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Follow the Sutra Back to Our Hearts (契經即道依路歸心)
Date: June. 24. 2014
Sutras can be used to explain principles. The sutras’ teachings are boundless and extensive. When all actions are in line with principles, we cultivate ourselves and train others perfectly. The sutras are a path, a road that leads us back to our hearts.
Sutras contain infinite principles. When we listen to and explain sutras, it is all for one purpose, which is to understand the principles. To understand principles, we must learn them from sutras. Sutras contain a broad range of principles, particularly extensive and deep ones.
So, “sutras can be used to explain principles, [their] teachings are boundless and extensive.” After the Buddha attained enlightenment and understood the truth of all things in the universe, all these expansive and endless principles became a part of His [understanding]. How was He able begin teaching these expansive and endless principles one by one to everybody? He had to establish methods of teaching. The more teachings there are, the more pervasive they will be. Everything around us [contains] principles, this is something we must realize. There are so many principles in the world. After they are taught, they must be practiced. It was because of the Buddha’s compassion that, after attaining enlightenment. He gave teachings to sentient beings. Thus, we must all put His teachings into practice so that “all actions are in line with principles.” We must practice according to the Buddha’s teachings and His analysis of the principles contained within.
What is the ultimate purpose of these principles? These principles resolve the why’s, the questions on everyone’s minds. Those who seek to sincerely engage in practice ask the same questions the Buddha did before He began to engage in spiritual practice. We have likely asked the same why’s. Not only have we asked why in the past, even now, we still frequently ask, “Why are things this way?” or many other why’s. So, to resolve these why’s, we must put the teachings into practice. To explore these questions, we practice according to the Buddha’s teachings. If we are mindful, naturally we will learn the principles behind them. “I understand now.” After we understand, we must act accordingly, so “all actions are in line with principles.” Only by putting them into practice can we truly experience the Buddha’s state of mind after He attained enlightenment.
The state of mind we experience during the process [of attaining enlightenment] comes from having “actions in line with principles.” “We cultivate ourselves and train others perfectly.” This was the way the Buddha shared the principles. It was as if He was paving a road for us, then leading us to walk this road back [to our hearts.] This is the Buddha’s wisdom. The various methods and processes of spiritual cultivation that He teaches us are all to show us how to re-focus our minds. This is how we “cultivate ourselves and train others perfectly.”
Regardless of our capabilities and wisdom, as long as we can realize these principles, we can all return to our original state of mind.Then we can “cultivate ourselves and train others perfectly.”“The sutras are a path, in following this road we return to our hearts.”
Sutras indeed contain many principles.With these principles, we can pave a road that everyone can travel.
“The sutras are path, in following this road we return to our hearts.”“A sitar,” “a path” and “a road” are actually the same thing; they lead us to a truth that we can all understand.So, we must realize that “the sutra is a path,” and a “sutra” encompasses many principles.“Sutra” is describing the place where all principles are found.The laws of nature, the natural ways people live and so on, are all contained in sutras.
In this world, in any place, [people] can accept these teachings.These teachings can pervade the entire world and all things in the universe.As long as we practice according to the teachings, we will find them to be very suitable principles.No matter how we engage in spiritual practice, as long as we go in the right direction, our road will be a prefect, direct path.
So, “the sutras are a path;” they are a road.By following this road, we can return to our pure intrinsic Buddha-nature.So, we must learn attentively.This one word, “sutra,” can be explained in many different ways.
We briefly discussed this passage yesterday.“With all conditions, analogies, expressions and skillful means.I enable all to rejoice.”
In His wisdom, when the Buddha taught, He used various causes and conditions as analogies.Now, a large group of Bodhisattvas from mainland China have gathered here.
They did not come here to sight-see.They used their prime vacation time during the Mid-Autumn Festival to come [to Hualien].
In recent years, Tzu Chi seeds have been planted all over mainland China.When we sow seeds there, [the local] people can see, encounter, volunteer with and experience Tzu Chi.So, now they used this time to come to Taiwan, to return to their spiritual home.We listened to them share about how they encountered Tzu Chi and about their spiritual journey after they joined us; it was truly moving.
The elderly Bodhisattvas [made a deep impression].After the Sichuan earthquake, when we went there [for disaster relief], they heard about us and began to interact with us.They are all in their 70s.Traveling one way from Dazhou to Chengdu was a seven-, eight-hour bus ride for them.So, they had to lease a house in Chengdu to more conveniently do Tzu Chi work there.They did everything from recycling to cooking.
Then they traveled from Chengdu to Luoshii to join the study groups.
They did this every month.Each trip took a very long time.I really felt that karmic conditions are what brought us together.This would not have been possible without the earthquake in 2008.They have been volunteering since that time and have never thought about giving up.They have been diligently practicing, and now that they are finally in Taiwan, they are so happy!Their sharing was truly touching.Some of them live in Yichun, China.It is a place of extreme poverty.The route from Shanghai to Yichun goes from wide to narrow roads, from the plains to the mountains.In the mountains, it crosses streams and goes over rugged trails; it is a hard journey.
When Tzu Chi volunteers took this route 1６, 17 years ago, it was very strenuous.
Then they had to convince the local people to go from suspicion to disbelief, from disbelief to belief, from belief to affirmation, from affirmation to acceptance.
Tzu Chi volunteers have been leading by example and accompanying them for 16, 17 years already. Back then, some children could not go to school because their classrooms were unsafe on the verge of collapsing. Tzu Chi volunteers tirelessly rebuilt these classrooms. Many of those children have now already graduated from college or are attending college. There are over 200 of these students. A local official had been working with us even before his retirement, and now retired, he is a full-time Tzu Chi volunteer. He is also here right now. Their sharing was really touching. Their resolve took them from sutras to this path, then to the road to the birthplace of Tzu Chi. What the felt in their hearts while they were led them to make vows.
Yesterday, some people even vowed to be vegetarian. On top of quitting smooking, drinking and gambling, they will also become vegetarian. Consider how all this came about because of many various karmic conditions, and because people put teachings into action. They used their honesty, integrity, faith and steadfastness to pave this road. As they walk this path, they are very happy and “enable all to rejoice”.
No matter how far away they were or where they were from, they arrived together and happily shared their experiences. Even though they have been working very hard, they were clearly very happy. The more they did, the happier they were. Things did not always go their way. They encountered many difficulties, in everything from their environment to their interactions with others, to mental obstacles as well. They faced all of these. However, after overcoming these obstacles, they all rejoiced. This kind of sharing helps us realize that when we first begin to pave a road, the process takes a lot of hard work, but once we have done so, there will be many conditions and methods to help people return to their nature of True Suchness, one of genuine kindness and love for all sentient beings. This is really not easy at all.
So, it is said, sutras can explain true principles. If we comprehend the Dharma through the sutras, we can find wondrous ways to apply the Dharma. Then naturally, this kind of teaching can pervade everything. So, we must take advantage of the power of various methods. If all things are in line with principles, we will cultivate ourselves and train others perfectly. This is how we return to our intrinsic nature. All this requires the use of various methods.
“With all conditions, analogies, expressions and skillful means, I enable all to rejoice. Perhaps I may speak of sutras, gath, previous lives of Buddhas, or things that have never been.”
“Sutras” are what we discussed yesterday.“Sutras” are corresponding texts. They correspond with the wondrous truths that all Buddhas have realized, as well as with the capabilities of sentient beings. This is what sutras are. Sutra can be compared to a thread that strings together the meanings of the Dharma. Think about how, within these past few days, we saw many people of different nationalities, ethnicities and languages share the same philosophy and direction. If feels as if this thread strings them together. All the principles are collected in one place. This is why sutras [are compiled], so the principles do not scatter, but are concentrated together.
Then there are gathas. Gathas can be translated as “hymns”. We must recite sutras, not only read them. We must recite them aloud. If we say, “Everyone, recite sutras” but are unwilling to open our own mouths and make sounds, then there is no hymn. We must sing these words out loud. We memorize the sutras, so the words enter through our eyes, reach our hearts, and come out of our mouths. Then it will be a hymn. We must really sing the hymn out loud. If we do not really take it to hearts and sing it, we will quickly forget it, and the principles will not penetrate our minds. Therefore, we use recitation as a method of teaching. For instance, in Indonesia, people use Jing Si Aphorisms to learn Chinese. Young people attending Islamic boarding schools want to learn Chinese. Though they are Muslim, they want to learn Chinese. Students do this through Jing Si Aphorisms because they are easy to read and recite. They contain [useful] principles, though they are very short. Each word and phrase contains principles. So when they read the Jing Si Aphorisms, they also recite them aloud in Chinese. We have heard about these students reading Jing Si Aphorisms aloud in Chinese. Not only can they read, they can also converse with us in Chinese.This comes from reciting; we can only learn a language correctly if we practice it out loud. In this world, these are so many languages. Languages are designed for people to communicate with each other. We also learn principles and so on through the spoken word. To start a conversation, we need to speak out loud.
Therefore, a gatha takes teachings in prose and condenses them into short sentences.
Every morning, I also always begin with short verses that have the same number of characters in each line. Earlier, I used lines of four characters “Sutras can be used to explain principles” has only four characters [in Chinese], but to explain it takes a long time. However, if we summarize them, we can convey them in a few words. This is what gathas can do. It is also called a direct verse, with fewer characters and lines. Only short and direct lines are considered verses. Only concise explanations of principles are considered hymns or gathas.
Gatha is Sanskrit for hymns. It is also called a “direct verse”. So, teachings are taught directly in verses instead of the longer prose forms.
If we skip the longer prose and earnestly chant the sutra verse by verse, we can memorize these short verses to understand the abundant principles contained in them. These are called gathas. Sometimes, we recite the Surangama mantra as part of our morning recitation. We begin with lines from the Surangama Sutra. These lines from the Surangama Sutra which precede the Surangama mantra are verses Ananda said in praise of the Buddha, used to [introduce] the mantra.
They are only a few words, “Wondrous dharani of the unmoving Honored One” “the Surangama rarely appears in this world” These verses can just roll off our tongues. This is the purpose of a hymn. When we memorize these short verses, we can learn the principles contained within. Everybody, gathas are found in sutras, which are corresponding texts, “corresponding with the minds of all Buddhas” and Their principles, as well as “corresponding with the capabilities of sentient beings” [Gathas] come from the prose in the sutras. When those teachings are simplified, they are easier for people to remember.
So, we sing and recite gathas and verses. We must always remember that this is how we learn. To learn the principles in the Dharma, to practice according to them, we must remember and take each word to heart.
By doing so, in the sutras we find this path,which lead us to a road.From a road,we can find the path back to the sutras, and return to our intrinsic Buddha-nature. Therefore, all of us need to walk this path. This is why we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「經能詮理，教量周遍；諸行如理，修攝圓融；是經是道，依路歸心。」
⊙「以諸緣譬喻，言辭方便力，令一切歡喜。或說修多羅，伽陀及本事，本生未曾有。」《法華經方便品第二》
⊙修多羅，華譯契經。「契」是上契諸佛妙理，下契眾生根機。又「經」如線的意思，貫穿法義，使不散失。
⊙梵語伽陀，華言諷頌，或名直頌。謂直以偈說法，不頌長行也。
【證嚴上人開示】
經能詮理
教量周遍
諸行如理
修攝圓融
是經是道
依路歸心
經，就是含藏著無限量的道理。我們人人聽經、講經，就是只為了一項，如何能夠懂理；我們要知道道理，就是要從經中得。所以，在經中，它的包含就很大、很廣，尤其是很長、很深的道理。所以，「經能詮理，教量周遍」。
教，佛陀覺悟之後，體會了宇宙萬物真理，這種的開闊、浩瀚無涯的道理，都完全包含於其中。開始要如何來施教，這麼浩瀚無窮的道理，要如何一一向大家說話呢？所以他就要設教。教的量更大，能夠周遍，無處不在，無一物不是道理。所以我們應該要很體會，天下萬物的道理有多少呢？
有教，就要有行。佛陀的悲心，覺悟之後，將經教要來施教，施教給眾生，那麼我們人人必定要身體力行。行，「諸行如理」，我們要依教奉行。佛陀如何講經，如何為我們分析經裡面的意義，裡面的道理，到底為什麼？這個道理，要來打開那個「為什麼」，人人心中那念疑問。
有心想要求道之人，會與佛未修行以前，(同樣有)「為什麼」這種的疑問，我們人人應該也有過，「為什麼」？不只是曾經有過「為什麼」，即使是現在，我們也常常都有，「為什麼是這樣」？「為什麼」……很多。所以，現在已經接近這分，要解開「為什麼」，我們就要開始身體力行，開始去探討，依照「教」——佛陀的教法，依教奉行。
我們若用心，自然這個道理解開了，「我知道了」，知道之後，就要去力行。所以「諸行如理」，你若能夠身體力行，才真正能夠體會到，佛陀覺悟之後那個心理風光。我們的心地裡面，那個過程的感覺，這叫做「諸行如理」。
「修攝圓融」，這是佛陀用何種方法，將道理宣講出去，就如在鋪路，將這條路這樣鋪出去，要如何引導人走這條路回來，這是佛陀的智慧。所以，教我們如何修的過程，種種方法，無不都是教我們這樣走過去，心如何收回來，所以叫做「修攝圓融」。無論是何種根、智，只要能夠體會道理，就都是回歸我們本地，本心地的風光來，這是「修攝圓融」。
「是經是道，依路歸心」。經，其實是這樣包含著，很多的道理，這個道理要如何鋪出去，我們人人行得通的路，這「是經是道，依路歸心」。「經」、「道」、「路」，其實是共一體，是我們的人心能夠共通的道理。所以，我們要瞭解這分，「是經是道」，「經」是含攝所有的道理，都含攝於經中。
「經」是一種的形容，道理的共同處是經。無論是大自然的法則，或者是人類生活的法則等等，無不都是含藏於經。天地之間，任何一處，都是能夠接受的教法，所以這個教量能夠普遍，普天之下，宇宙萬物之間，全都能周遍。只要是依教，依照這個教法去走，這都是很適合的道理。無論是如何去修，只要你正確方向的道路，來修，這條路就是圓融的大直道。所以，「是經是道」，是路，依這條路就能歸回我們，如來清淨的本性。
所以我們很用心，光一個「經」，就用很多種方式來說。
我們昨天，這段經文大概說過，「以諸緣譬喻，言辭方便力，令一切歡喜」。
以諸緣譬喻
言辭方便力
令一切歡喜
《法華經方便品第二》
佛陀的智慧，他要來說教，他就要用種種因緣來譬喻。看看我們也有一大群，菩薩雲來集，那都是從大陸回來的，不是來觀光，利用中秋黃金假期，他們回來。
幾年來，在大陸東、西、南、北、中等等，已經有了慈濟種子，在那裡播種。他們看到、接觸到，他們投入、體會到，所以他們利用這個時間，就來臺灣，回歸心靈的故鄉。
聽他們在分享，在那裡接觸了慈濟，投入之後的心路歷程，很感動。尤其是有老菩薩，從（2008年）四川地震過後，慈濟到那裡去，他聽到，開始就來接觸。全都是七十多歲的老菩薩，他們一趟路，從達州來到成都，就要七、八個鐘頭的車程，所以，他們就要在成都，租一間房子，方便在那裡聽慈濟、做慈濟。什麼都做，環保也做，香積也做，(從)成都再來到洛水精進。這是月月都是這樣在走，一趟就要多久的時間。
真的感覺這就是因緣，因緣所成就。若不是有這個因緣，二００八年那時候的地震，一路這樣走過來，這念心，他們都沒有退轉，一路精進，一直到現在，終於讓他們回來了，歡喜啊！那種的分享，很感動人。
也有的已經在大陸的，(江西省)宜春，是一個非常貧困的地方。上海要到宜春，從大路走到小路，從平地走到高山，從高山還要再過水路，還要爬山，很辛苦！十六、七年前，那個時候如何走過的路，如何的辛苦，能夠取得了當地人，從懷疑到不相信，從不很相信到相信，(從)很相信一直到肯定，從肯定，一直到接受，身體力行。這樣的領導，一路陪伴著慈濟人，已經十六、七年了。
從一些孩子無法讀書，破爛的，將要倒塌的危樓教室，慈濟人不惜辛苦，這樣把它蓋起來，現在已經有多少的孩子，已經是大學畢業的，甚至還在大學中，有二百多人。
領導從開始在他的那個地方，一直到現在他退休，一路陪伴，現在專心投入。這次回來了，聽他們的分享，真的也是很感動人。那分心就是從經、而道、而路，回歸到發祥地，這個地方來，他們心靈的感受。在發祥地發心立願，開始昨天在此發願的人，甚至發願茹素，不只是菸、酒、賭博戒掉了，現在也要茹素。
想，這全都是要用，這麼多的種種因緣，用種種身體力行，誠、正、信、實，來鋪這條道路，這樣走過來，大家都很歡喜。「令一切歡喜」，無論他來自多遠，來自何方，不管在何處，他們共同到達，大家分享都是很歡喜。雖然做得很辛苦，不過看他們很歡喜，那念心愈做愈歡喜。
也有經過不如意，很想要做，但是遇到種種的困難，環境的困難，人與人互動的困難，或者是心靈過不去的困難，全都有。但是，突破了那個困難，皆大歡喜。這種的分享，在在都是讓人感覺，這條道路在開的時候，雖然是很辛苦，鋪平過來，種種的因緣、方法，讓他走回來心靈的真如本性，那分善良，那分愛，愛天下眾生之心，這真的是很不容易。
所以說，經能詮真理。只要你從這個經典去體會法，法，妙用，好好利用它，自然這是一種教育，那個量能夠周遍。所以，這是要用，種種方法的力量。諸法若能如理，自然就能攝，修攝圓融，這樣回歸回來。所以，這全都是要用種種的方法。
以諸緣譬喻
言辭方便力
令一切歡喜
或說修多羅
伽陀及本事
本生未曾有
《法華經方便品第二》
「修多羅」我們昨天說過了，「修多羅」就是契經，「上契諸佛之妙理」，諸佛已經覺悟之後的真理，「下契眾生的根機」，這叫做「經」，也叫做「修多羅」。經，就如一條線，將它串連起來。
修多羅
華譯契經
契是上契諸佛妙理
下契眾生根機
又經如線的意思
貫穿法義
使不散失
看看這幾天內，全球有多少國家，不同人種，不同語言，卻是同一種心理、方向。這就如這條線將它串連起來，道理將它這樣歸納在一起，這就是經的道理。這個道理沒有分散，將它集中過來。
再來就說「伽陀」。「伽陀」那就是，翻(譯)成諷頌。我們要誦，不只是讀經而已，我們要誦出來。我們若說「大家來誦經」，誦經，不願意開口，不願意出聲，那就不是諷頌。就是要出聲，要唱念出來，將此經朗朗上口，字入眼、入心、出口，這叫做諷頌。
我們真的要唱念出來。我們若是不好好真正入心、出聲，若不如此，我們看過了很快就忘記，道理不會入心，所以，我們用誦的。
就如要教，像印尼他們就是，用「靜思語」來學中文。那個習經院的年輕人，他們要學中文，習經院是回教，伊斯蘭教，但是他們要學中文，他用「靜思語」。因為「靜思語」好讀誦，它裡面有道理，但是它沒有幾個字，字，句讀裡，當中有含著道理，所以他們讀這個「靜思語」，同時他們要念出來，用中文念出來。
我們也已經聽到孩子，讀「靜思語」，講中文。不只是會讀，他還會說，用中文與我們對答。這叫做誦，就是要念出來，才能學語言，才能學得正(確)。
我們普天之下，到底有幾種語言呢？語言是互相溝通的，人與人要互相溝通，我們要能懂道理等等，都是要從語言而得。我們真的是要講話，也是要出口，說，所以這個諷頌，就是將道理的文，將長行攝成短的。就如每天早上（晨語大綱），我都用短短的文，相同字數成一句。如剛才，就是用四字一句，「經能詮理」四個字而已，解釋起來會很長，但是，將它收攝下來，就是短短幾個字。這叫做誦，諷頌的偈文。
所以，也叫做直頌，因為它的字少、文短，所以簡單用直頌的，才是偈，從短短的幾個字，再來解釋道理。這叫做諷頌，那就是「伽陀」。
梵語伽陀
華言諷頌
或名直頌
謂直以偈說法
不頌長行也
跳過長行，不用長行文，就是這樣一句、一句，我們好好把它誦出來。我們背於我們的內心，短短的，我們能夠瞭解，豐富的道理於其中，這叫做「伽陀」。
就如你們有時候，早上課誦「楞嚴咒」，開頭的《楞嚴經》開始，其實這個「楞嚴咒」，開頭的《楞嚴經》，是阿難讚頌佛陀所說的，把它用在咒——楞嚴咒。短短的幾個字，「妙湛楞嚴不動尊，首楞嚴王世希有……」這樣繼續能夠朗朗上口，這就是叫做諷頌的意思。短短的經文，我們能記於我們的心，我們能夠這樣瞭解其中，很多的道理。
各位，這個「伽陀」和經。經就是契經，「上契諸佛的心」，也是諸佛的道理，能夠「下契眾生的根機」。這全都是於長行文的經典，回過頭來，將此經典更簡單，讓人更加容易記得，就用偈頌、偈文，我們來唱念，誦出來。
常常記得，這就是我們要如何來學，學，如何學法的其中道理。我們要如何依教奉行，就要謹記，將道理的句句都要入心，這樣我們才能從經而道，從道而路，從路找回道，找回經，回歸我們如來的本性。所以，我們人人，一定要經過這條路。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Follow the Sutra Back to Our Hearts (契經即道依路歸心)
Date: June. 24. 2014
Sutras can be used to explain principles. The sutras’ teachings are boundless and extensive. When all actions are in line with principles, we cultivate ourselves and train others perfectly. The sutras are a path, a road that leads us back to our hearts.
Sutras contain infinite principles. When we listen to and explain sutras, it is all for one purpose, which is to understand the principles. To understand principles, we must learn them from sutras. Sutras contain a broad range of principles, particularly extensive and deep ones.
So, “sutras can be used to explain principles, [their] teachings are boundless and extensive.” After the Buddha attained enlightenment and understood the truth of all things in the universe, all these expansive and endless principles became a part of His [understanding]. How was He able begin teaching these expansive and endless principles one by one to everybody? He had to establish methods of teaching. The more teachings there are, the more pervasive they will be. Everything around us [contains] principles, this is something we must realize. There are so many principles in the world. After they are taught, they must be practiced. It was because of the Buddha’s compassion that, after attaining enlightenment. He gave teachings to sentient beings. Thus, we must all put His teachings into practice so that “all actions are in line with principles.” We must practice according to the Buddha’s teachings and His analysis of the principles contained within.
What is the ultimate purpose of these principles? These principles resolve the why’s, the questions on everyone’s minds. Those who seek to sincerely engage in practice ask the same questions the Buddha did before He began to engage in spiritual practice. We have likely asked the same why’s. Not only have we asked why in the past, even now, we still frequently ask, “Why are things this way?” or many other why’s. So, to resolve these why’s, we must put the teachings into practice. To explore these questions, we practice according to the Buddha’s teachings. If we are mindful, naturally we will learn the principles behind them. “I understand now.” After we understand, we must act accordingly, so “all actions are in line with principles.” Only by putting them into practice can we truly experience the Buddha’s state of mind after He attained enlightenment.
The state of mind we experience during the process [of attaining enlightenment] comes from having “actions in line with principles.” “We cultivate ourselves and train others perfectly.” This was the way the Buddha shared the principles. It was as if He was paving a road for us, then leading us to walk this road back [to our hearts.] This is the Buddha’s wisdom. The various methods and processes of spiritual cultivation that He teaches us are all to show us how to re-focus our minds. This is how we “cultivate ourselves and train others perfectly.”
Regardless of our capabilities and wisdom, as long as we can realize these principles, we can all return to our original state of mind.Then we can “cultivate ourselves and train others perfectly.”“The sutras are a path, in following this road we return to our hearts.”
Sutras indeed contain many principles.With these principles, we can pave a road that everyone can travel.
“The sutras are path, in following this road we return to our hearts.”“A sitar,” “a path” and “a road” are actually the same thing; they lead us to a truth that we can all understand.So, we must realize that “the sutra is a path,” and a “sutra” encompasses many principles.“Sutra” is describing the place where all principles are found.The laws of nature, the natural ways people live and so on, are all contained in sutras.
In this world, in any place, [people] can accept these teachings.These teachings can pervade the entire world and all things in the universe.As long as we practice according to the teachings, we will find them to be very suitable principles.No matter how we engage in spiritual practice, as long as we go in the right direction, our road will be a prefect, direct path.
So, “the sutras are a path;” they are a road.By following this road, we can return to our pure intrinsic Buddha-nature.So, we must learn attentively.This one word, “sutra,” can be explained in many different ways.
We briefly discussed this passage yesterday.“With all conditions, analogies, expressions and skillful means.I enable all to rejoice.”
In His wisdom, when the Buddha taught, He used various causes and conditions as analogies.Now, a large group of Bodhisattvas from mainland China have gathered here.
They did not come here to sight-see.They used their prime vacation time during the Mid-Autumn Festival to come [to Hualien].
In recent years, Tzu Chi seeds have been planted all over mainland China.When we sow seeds there, [the local] people can see, encounter, volunteer with and experience Tzu Chi.So, now they used this time to come to Taiwan, to return to their spiritual home.We listened to them share about how they encountered Tzu Chi and about their spiritual journey after they joined us; it was truly moving.
The elderly Bodhisattvas [made a deep impression].After the Sichuan earthquake, when we went there [for disaster relief], they heard about us and began to interact with us.They are all in their 70s.Traveling one way from Dazhou to Chengdu was a seven-, eight-hour bus ride for them.So, they had to lease a house in Chengdu to more conveniently do Tzu Chi work there.They did everything from recycling to cooking.
Then they traveled from Chengdu to Luoshii to join the study groups.
They did this every month.Each trip took a very long time.I really felt that karmic conditions are what brought us together.This would not have been possible without the earthquake in 2008.They have been volunteering since that time and have never thought about giving up.They have been diligently practicing, and now that they are finally in Taiwan, they are so happy!Their sharing was truly touching.Some of them live in Yichun, China.It is a place of extreme poverty.The route from Shanghai to Yichun goes from wide to narrow roads, from the plains to the mountains.In the mountains, it crosses streams and goes over rugged trails; it is a hard journey.
When Tzu Chi volunteers took this route 1６, 17 years ago, it was very strenuous.
Then they had to convince the local people to go from suspicion to disbelief, from disbelief to belief, from belief to affirmation, from affirmation to acceptance.
Tzu Chi volunteers have been leading by example and accompanying them for 16, 17 years already. Back then, some children could not go to school because their classrooms were unsafe on the verge of collapsing. Tzu Chi volunteers tirelessly rebuilt these classrooms. Many of those children have now already graduated from college or are attending college. There are over 200 of these students. A local official had been working with us even before his retirement, and now retired, he is a full-time Tzu Chi volunteer. He is also here right now. Their sharing was really touching. Their resolve took them from sutras to this path, then to the road to the birthplace of Tzu Chi. What the felt in their hearts while they were led them to make vows.
Yesterday, some people even vowed to be vegetarian. On top of quitting smooking, drinking and gambling, they will also become vegetarian. Consider how all this came about because of many various karmic conditions, and because people put teachings into action. They used their honesty, integrity, faith and steadfastness to pave this road. As they walk this path, they are very happy and “enable all to rejoice”.
No matter how far away they were or where they were from, they arrived together and happily shared their experiences. Even though they have been working very hard, they were clearly very happy. The more they did, the happier they were. Things did not always go their way. They encountered many difficulties, in everything from their environment to their interactions with others, to mental obstacles as well. They faced all of these. However, after overcoming these obstacles, they all rejoiced. This kind of sharing helps us realize that when we first begin to pave a road, the process takes a lot of hard work, but once we have done so, there will be many conditions and methods to help people return to their nature of True Suchness, one of genuine kindness and love for all sentient beings. This is really not easy at all.
So, it is said, sutras can explain true principles. If we comprehend the Dharma through the sutras, we can find wondrous ways to apply the Dharma. Then naturally, this kind of teaching can pervade everything. So, we must take advantage of the power of various methods. If all things are in line with principles, we will cultivate ourselves and train others perfectly. This is how we return to our intrinsic nature. All this requires the use of various methods.
“With all conditions, analogies, expressions and skillful means, I enable all to rejoice. Perhaps I may speak of sutras, gath, previous lives of Buddhas, or things that have never been.”
“Sutras” are what we discussed yesterday.“Sutras” are corresponding texts. They correspond with the wondrous truths that all Buddhas have realized, as well as with the capabilities of sentient beings. This is what sutras are. Sutra can be compared to a thread that strings together the meanings of the Dharma. Think about how, within these past few days, we saw many people of different nationalities, ethnicities and languages share the same philosophy and direction. If feels as if this thread strings them together. All the principles are collected in one place. This is why sutras [are compiled], so the principles do not scatter, but are concentrated together.
Then there are gathas. Gathas can be translated as “hymns”. We must recite sutras, not only read them. We must recite them aloud. If we say, “Everyone, recite sutras” but are unwilling to open our own mouths and make sounds, then there is no hymn. We must sing these words out loud. We memorize the sutras, so the words enter through our eyes, reach our hearts, and come out of our mouths. Then it will be a hymn. We must really sing the hymn out loud. If we do not really take it to hearts and sing it, we will quickly forget it, and the principles will not penetrate our minds. Therefore, we use recitation as a method of teaching. For instance, in Indonesia, people use Jing Si Aphorisms to learn Chinese. Young people attending Islamic boarding schools want to learn Chinese. Though they are Muslim, they want to learn Chinese. Students do this through Jing Si Aphorisms because they are easy to read and recite. They contain [useful] principles, though they are very short. Each word and phrase contains principles. So when they read the Jing Si Aphorisms, they also recite them aloud in Chinese. We have heard about these students reading Jing Si Aphorisms aloud in Chinese. Not only can they read, they can also converse with us in Chinese.This comes from reciting; we can only learn a language correctly if we practice it out loud. In this world, these are so many languages. Languages are designed for people to communicate with each other. We also learn principles and so on through the spoken word. To start a conversation, we need to speak out loud.
Therefore, a gatha takes teachings in prose and condenses them into short sentences.
Every morning, I also always begin with short verses that have the same number of characters in each line. Earlier, I used lines of four characters “Sutras can be used to explain principles” has only four characters [in Chinese], but to explain it takes a long time. However, if we summarize them, we can convey them in a few words. This is what gathas can do. It is also called a direct verse, with fewer characters and lines. Only short and direct lines are considered verses. Only concise explanations of principles are considered hymns or gathas.
Gatha is Sanskrit for hymns. It is also called a “direct verse”. So, teachings are taught directly in verses instead of the longer prose forms.
If we skip the longer prose and earnestly chant the sutra verse by verse, we can memorize these short verses to understand the abundant principles contained in them. These are called gathas. Sometimes, we recite the Surangama mantra as part of our morning recitation. We begin with lines from the Surangama Sutra. These lines from the Surangama Sutra which precede the Surangama mantra are verses Ananda said in praise of the Buddha, used to [introduce] the mantra.
They are only a few words, “Wondrous dharani of the unmoving Honored One” “the Surangama rarely appears in this world” These verses can just roll off our tongues. This is the purpose of a hymn. When we memorize these short verses, we can learn the principles contained within. Everybody, gathas are found in sutras, which are corresponding texts, “corresponding with the minds of all Buddhas” and Their principles, as well as “corresponding with the capabilities of sentient beings” [Gathas] come from the prose in the sutras. When those teachings are simplified, they are easier for people to remember.
So, we sing and recite gathas and verses. We must always remember that this is how we learn. To learn the principles in the Dharma, to practice according to them, we must remember and take each word to heart.
By doing so, in the sutras we find this path,which lead us to a road.From a road,we can find the path back to the sutras, and return to our intrinsic Buddha-nature. Therefore, all of us need to walk this path. This is why we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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