20140626《靜思妙蓮華》宏誓因緣履正行（第335集）
⊙菩薩累生世精修度生，生世宏誓願，所行道法。
⊙或說修多羅，伽陀及本事，本生未曾有。《法華經方便品第二》
⊙「亦說於因緣，譬喻並祇夜，優波提舍經。鈍根樂小法，貪著於生死。」《法華經方便品第二》
⊙亦說於因緣：佛說一切法不出於因緣。因者能生，緣者助生，一切有為之所生法，有所造作之有為法，具是生滅法。
⊙能見有生者，方能深思三理四相法，無不是生滅無常。
⊙是故欲知生滅法，尤其更應知生滅聚散，不離因緣合離。
【證嚴上人開示】
修行就是重在行菩薩道，「菩薩累生累世，精修度生，生世宏誓願，所行道法。」
菩薩累生世
精修度生
生世宏誓願
所行道法
菩薩累生累世就是不斷修行，聽佛的教法。不是一生，不是一世，是生生世世。多生多世以來都一樣，那麼精而不雜，進而不退，這種精進的心，他就是廣修六度之行。這是每一尊菩薩的過程。所以，他是生生世世，都在發宏誓願，每一生世，這輩子做，認真做，修，認真修，自度度人，自覺覺人，每一生世，還有來生來世的發願，這就是菩薩。
儘管行菩薩道是很辛苦，不過，不怕辛苦。一生過一生，累累積積不斷，就是累積著他的宏願。絕對不是一生一世這樣就完了，不是。他就是還是再發願，這一世將完成，再發願；這件事做完成，再發願。所以，這就是恆久心。我們不只是一生一世，是永恆。
所以佛陀常常說累生累世，或者是說無央數劫。很久很久以前的事情，很久很久以前一直到現在，那個方向不變，同樣在人群中，去而再來，這叫做倒駕慈航。不斷來人間，這無非就是宏誓願所行道法。真的，這種發宏誓願，就是菩薩的根本，行菩薩道的本願。
佛陀來人間，無非就是要我們人人，要有發宏誓願這念心。所以，從小乘，一直要將我們引入大乘。小乘就是獨善其身。很可惜！你懂這條路的道理，你為何要那麼孤單，單獨走呢？你為何不將這條，這麼安全的道路，邀大家一起來走？因為道理你都懂了，這條路是這麼安全，所以你對自己要有信心，自己走到的同時，人人都會同時到達。
就如六度，用六度：布施、持戒、忍辱、精進、禪定、智慧，我們做得到，我們也要教大家一起做。在這芸芸苦難中的眾生，我們要如何向他呼籲，來接引他，渡過這個波浪，這個波濤非常洶湧的一條長河？我們要用什麼樣的船，讓人人同時能渡過這種，無明的洪河？
無明就像一條大河一樣，我們若有一艘很堅固的船，我們同時能載很多人，渡過了這條無明的洪河，很大的河，從此岸而到彼岸去。我們若是單獨，那就是划著竹筏，小小艘的船。要知道竹筏，雖然能從這裡，渡到那裡去，但是很危險，小船經不起風浪。而且這種煩惱的洪河，若能以大船，那就是很穩載，載很多人。
同樣的道理，小乘就是獨善其身，自己一個人很孤單，受到這種無明的大洪河，道心就很脆弱，容易翻覆，或者是容易退道心。我們若是在一個大環境，我若起了退道之心，旁邊還有很多人，就會來勉勵我們，互相接引，互相提攜，互相牽著，這樣一個大環境來修行，我們才會很安全。所以，佛陀從小乘而要進入大乘，希望人人要入人群，大環境中，好好向這條菩提大直道，向前走。
所以佛陀來人間在說法，用種種的方式。前面說過了，「或說修多羅」，那就是契經。一切經典，上契佛心，下契眾生的根機。或者是「伽陀及本事」，或者是偈文，短短的文，讓大家好好能銘記，銘刻在心版。
或說修多羅
伽陀及本事
本生未曾有
《法華經方便品第二》
我們常常誦經句的道理豐富。或者是說弟子的「本事」，這弟子的過去生是如何、如何，所以此生的因緣是這樣。或者是說自己的「本生」，雖然不可思議，發這麼大的心，立這麼大的宏願，經過了六道，六道——天、人、地獄、餓鬼、畜生、阿修羅；在天道不受欲所影響，在修羅道不受煩惱、瞋心所遮蓋，在人道能為人間的典範，覺悟要度眾生，在地獄道能忍受很多苦磨，在最極苦難中，還是要度眾生。
地藏菩薩就是受佛陀這種，這麼耐得住苦的宏誓願所感動，所以地藏菩薩發願：「地獄未空，誓不成佛。」這就是宏誓願，這是不可思議。卻是地藏菩薩他就是深信，他有廣大深信佛所說法，所以他信教奉行，他發願，他選擇就是在最苦難處，要去教化眾生。所以他發這樣的願：地獄若不空，我永遠不成佛。就是完全都是在菩薩的位置，要度眾生。
所以，我們對地藏菩薩，我們也是很敬重，所敬仰他的是這一分宏誓願。這就是佛陀他的身教典範。我們一般認為這怎麼可能？所以「本生、未曾有」，很多不可思議的事情，就是在佛陀的本生中，這樣發生。
或者是種種神通。神通，在佛陀開始，預言在未來的神通，已經現在的科技，能來助顯此神通的方法。遠古遠古之前說，怎麼可能在此，看到那麼遠的地方的事情？不可能。現在有可能了。常常都說我們在現神足(通)，我們在現天眼(通)，我們在現天耳(通)。我們已經在現代社會，這視訊看得到，能瞭解那個地方的種種事情。不是遠古遠古之前「如是我聞」的事情，是我們現在就看得到、聽得到、瞭解得到的。這就是我們人生，人人做得到的事情。
不過眾生還是停留在「有為法」裡面。我們稍後會講到「有為法」。當然，我們要發宏誓願，要透徹無為法。大自然界，不是人有辦法能作為的，這叫做「無為法」。在天地間有所作為，那叫做「有為法」。所以，這有為法，我們有時就感受：有辦法嗎？只要有心的人，世間沒有不可能的事。所以說來，我們真的要用心來學。這全都是需要發大願。
佛陀他生生世世，都不離開此宏誓願。他不斷「本生、未曾有」，我們凡夫還未體會到，所以我們凡夫是「未曾有」，但是佛陀他的「本生」，生生世世就是這樣優游在法海中，倒駕慈航，不斷來度眾生。
所以，佛陀說很多的方法，再來就是說：「亦說於因緣，譬喻並祇夜，優波提舍經。鈍根樂小法，貪著於生死。」
亦說於因緣
譬喻並祇夜
優波提舍經
鈍根樂小法
貪著於生死
《法華經方便品第二》
這還是要告訴大家，佛陀說法，用種種的方法，無論是長行文的契經，或者是短的偈文，或者是用種種方法的譬喻，都不離開此因緣，所以「亦說於因緣」。全部，長行亦說因緣，短偈文亦說於因緣，本事也是說因緣，本生也是說因緣，所以叫做「亦說於因緣」。
亦說於因緣：
佛說一切法
不出於因緣
因者能生
緣者助生
一切有為之所生法
有所造作之有為法
具是生滅法
這因緣，「佛說一切法，不出於因緣」。何謂因？「因者能生，緣者助生」。因，就是能生長的東西。看看種子，一棵大樹還是要有那顆種子，種子，毫芒，這樣小小顆的種子，其實那顆種子裡面，還含著更微小的，如毫芒一樣。毫芒，不是肉眼看得到的，要用顯微鏡，去看出來這個種子的因，現在的科學叫做基因。
基金，這種基因，不是以肉眼看得到的。這不是以肉眼看得到的，內含著因的種子在其中，所以這個因，只要有緣會合起來，這顆種子本身就發芽了，慢慢地，就是在天地之間，千年的大樹、百年的大樹。
不過，光是這個因，若是缺緣，它也無法成長。大樹是成長在大地，有土地，這顆種子才能生長。種子放在大地，在沙漠上，太陽很大，沙漠土很熱，沒有水分，如此這顆種子還是缺緣。它的因緣要足夠，除了土之外，它還要有水分；有水分，當然需要陽光；有陽光，還是要有風，空氣的流動。這樣這顆種子，有這四大緣會合起來，助此因來生長，所以「因者能生，緣者助生」。
就像我們人，我們怎麼來的？就是父精母血會合來的。來到人間，還是不離因與緣。我們要生活下去，還是一樣要有大地眾緣會合，才能養我們的生命。我們不只是生命在人間，我們在人間，我們還要求智慧，我們不只是世智辯聰，我們還要求出世智，超越人間的世智辯聰，我們要的就是真實的法，那就是真如法，能回歸我們的本性真如。
佛陀他的因，他能在眾生複製，讓眾生人人本具的佛性，能發現出來，這也是同樣的意思。其實，樹，樹種的複製，也是回歸它的本來，再從這棵大樹再複製。這就是我們的因，這個因，我們若沒有好好去找出來，沒有再以佛法，來灌溉這顆因的種子，我們就是生生世世，都是在沙漠中，我們無法慧命成長。所以，這個「因」非常的重要。
我們現在一群人，這也就是在助緣。我們修行在叢林，叢林那就是有很多善知識，善知識、善友，我們互相來勉勵。所以，一切有為之所生法，這因緣會合這叫做「有為法」。但是，我們人人有本具的因，需要的是有為的助緣，所以這叫做「因緣」。
有所造作叫做「法」，我們能夠造作的，這都是「法」。一棟房子有「施工法」，不是大家鋼筋拿來就能蓋屋，不是水泥扛來就能蓋屋，等等，都是要有方法，這就是法。
世間有為的法，全都是要如何來合成。我們要有人，這樣來組合起來，這叫做有造作，就是叫做有為法。「具生滅法」，凡是有為法都是有生滅法。一棟房子蓋起來，幾十年、幾百年，這都是有生、滅。這就是世間，凡是有為的法，它都有生滅法在。
所以，我們要能瞭解，「能見有生者，方能深思三理四相法，無不是生滅無常！」
能見有生者
方能深思
三理四相法
無不是生滅無常
何謂「三理四相」？過去對大家說過，世間，地球上，一切萬物都有它的物理。這世間一切萬物，地球就有成、住、壞、空，這就是物理，有成就起來，有滅的時候。我們人的生理，就有生、老、病、死。我們的心理，有生、住、異、滅。這叫做三理，就有四相，這全都是在有為法中，無不都是生滅無常。
是故欲知生滅法
尤其更應知
生滅聚散
不離因緣合離
各位，我們要瞭解生滅無常，我們要瞭解因緣法。我們若瞭解因緣，這世間一切，就是因緣會合起來，是合，是離，因緣合離，這就是要看因與緣。是要離，離開，或者是合回來。滅時，就是緣開了；合時，就是因緣會合等等。
所以，希望我們人人，將此法，不離開我們的心。心，我們有作為的一切，我們要用心做好。不要一念偏差，所作為的是錯誤的，那叫做造業。我們若一念正，所作為的就是立在宏誓願中。所以我們人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: The Karmic Conditions for Making Great Vows (宏誓因緣履正行)
Date: June. 26. 2014
The focus of spiritual cultivation is walking the Bodhisattva-path. “Bodhisattvas, over many lifetimes, diligently cultivated themselves and transformed others. For lifetimes they made the great vow to practice the teachings of the Path.”
Over lifetimes, Bodhisattvas continued to practice and listen to the Buddha’s teachings. They did this not just for one lifetime, but for lifetime after lifetime. Over many lifetimes, they remained the same, minds focused and not scattered, advancing and never regressing. With this diligent attitude, they widely practice the Six Perfections. This is the process every Bodhisattva undergoes.
Life after life, they make great vows. In each lifetime, they earnestly engage in spiritual practice to transform themselves and others, and to awaken themselves and others. In each lifetime, they make vows regarding future lifetimes. They are Bodhisattvas. Though walking the Bodhisattva-path is tiring, they are unafraid of hard work. Life after life, these great vows continuously accumulate and certainly do not disappear after one lifetime. Not at all. They will continue to make these same vows. At the end of this lifetime, they make another vow. After completing this task, they make another vow. This is perseverance. We do this forever, not just for one lifetime.
So, the Buddha often talks in terms of many lifetimes, or countless kalpas. Things that happened long ago, from that distant past until now, still have not changed their course. These Bodhisattvas remain among the people, leaving only to return. This is called returning on the ship of compassion. They continuously come to this world solely because of their great vow to practice the teachings of the Path. Truly, making these kinds of great vows is fundamental to being a Bodhisattva, to walking the Bodhisattva-path. The Buddha comes to the world solely to inspire us to make great vows. So, from the Small Vehicle, He guides us to the Great Vehicle. With the Small Vehicle, we only awaken ourselves, which is a shame. If we understand the principles of this path, then why would we [choose to] walk it alone? Why wouldn’t we invite everyone to walk this safe path together? By understanding the principles [behind it], we know this path is safe. We must also have faith that when we reach the end, everyone will reach it along with us.
Take the Six Perfections for example. If we can practice giving, upholding precepts, patience, diligence, Samadhi and wisdom, we can also teach others to do it with us. With all the suffering sentient beings undergo, how do we call out to them and then safely lead them through the rapids of this long and tumultuous river? What kind of boat should we use to help everyone cross this turbulent river of ignorance together. Ignorance is just like a great river. If we have a very sturdy boat, we can ferry many people at the same time across this turbulent river of ignorance. This river is very wide. If we were to cross from this shore to the other all by ourselves, we would just take a small bamboo raft. Thought we can cross the river with a bamboo raft, it would be very dangerous. A small boat cannot withstand wind and waves, especially those on this river of afflictions. If we use a large boat, then we can safely carry many people across.
By the same principle, with the Small Vehicle, we only awaken ourselves.A single person is very lonely.If we face the turbulent river of ignorance alone, our spiritual aspirations may be very weak.Our boat may capsize; perhaps we may easily give up on our practice.But if we are in a [supportive] environment, when we think about giving up we will have many people around to encourage us.We will guide, support and assist each other.By engaging in spiritual practice in such a place, [our aspirations] will be safe.
So, the Buddha led us from the Small Vehicle t to the Great Vehicle, in the hopes that we would go among people and keep moving forward on this great Bodhi-path.This is why when the Buddha teaches the Dharma, He utilizes various methods.We have previously talked about how He “may speak of sutras”.Sutras are corresponding teachings.
All sutras correspond to the Buddha’s mind as well as sentient beings’ capabilities.He may also speak of gathers and previous lives of disciples; He may also speak in verses of short sentences so we can easily remember them and engrave them in our minds.
Perhaps I may speak of sutras, gathers, previous lives of disciples, previous lives of Buddhas, or things that have never been.
The sutra verses we chant contain an abundance of principles, as do stories about His disciples’ previous lives.[The Buddha] explained how the way a disciple lived in a previous life led to certain karmic conditions in this one.He may also talk about His own previous lives, however inconceivable they may be.He developed such great aspirations and made such great vows that [sustained Him] as He went through the Six Realms, the heaven, human, [asura], hell, hungry ghost and animal realms.He was not defiled by desires in the heaven realm, nor was He affected by afflictions or obstructed by anger in the asura realm.
In the human realm He set an example for us by becoming awakened to transform sentient beings.Though He endured many torments in hell, in the midst of that extreme pain.He still wanted to transform sentient beings.
Earth Treasury Bodhisattva was so moved by the way the Buddha withstood suffering because of the great vows [He had made] that he made this following vow.“I will not attain Buddhahood until hell is empty.”This is a great vow; it is inconceivable.Yet Earth Treasury Bodhisattva had deep faith.He had deep faith in the Buddha’s teachings, so he believed and practiced the Dharma.He vowed to be in the place with the worst suffering, and to teach the sentient beings there.This is why he vowed, “If hell never becomes empty, I will never become a Buddha.”
This is fully in line with the role of Bodhisattvas, which is to transform sentient beings.
Therefore, we have great respect for Earth Treasury Bodhisattva.What we respect is his great vow, which is based on the Buddha’s example of doing something we normally think impossible.[He spoke of] “previous lives of Buddhas or things that have never been”.Many inconceivable things happened in the Buddha’s previous lives, such as manifestations of various spiritual powers.
These powers, mentioned by the Buddha, seemed to foretell the future.We now have technology that helps us manifest these spiritual powers.Long ago, we would have said, “How could we see something so far away from here?That is impossible.”But now, it is possible.We constantly say we are manifesting the powers of Transportings Ourselves, of Heavenly Eyes and of Heavenly Ears.Through video conferencing, we can see and understand what is going on in other places.
This is something found in this present era, not something [written in sutras] if the past.
This is something we can see, hear and understand right now.This is something we can all do in our lifetime.
But sentient beings stop at the stage of “conditioned phenomena”. Later we will talk about “conditioned phenomena”. Of course, we must make great vows and clearly understand unconditioned Dharma. Nature is not something that can be contrived by humans, so we call it “unconditioned Dharma”. When we speak of things humans can contrive, that is called “conditioned phenomena”. When it comes to conditioned phenomena, we may sometimes wonder, “Is that possible?” As long as we have the will, nothing will be impossible for us.
So, we really must mindfully learn [the Dharma]. Doing all this requires making great vows. The Buddha, lifetime after lifetime, did not deviate from His great vows. He often spoke of His “previous lives or things that have never been”. We ordinary people still cannot comprehend this, so for us they are “things that have never been”. But in the Buddha’s “previous lives,” lifetime after lifetime, He leisurely swam in the Dharma-sea and continued to return on the ship of compassion in order to transform sentient beings. To do so, the Buddha taught many methods.
Next, we will talk about how He “also speaks of causes and conditions, analogies along with geyas, and the upadesa texts. Those with dull capabilities delight in Small [Vehicle] Dharma and greedily cling to cyclic existence”.
This is telling everyone that the Buddha teachings with various methods, everything from long prose in the sutras, to very short verses, or analogies of various methods, all of which are related to causes and conditions. Thus, “I also speak of conditions and causes”. Everything, the long prose and short verses, were about causes and conditions. The previous lives of disciples and Buddhas were also related to causes and conditions. Thus He “also speaks of causes and conditions”.
I also speak of causes and conditions: All the teachings given by the Buddha are inseparable from causes and conditions. Causes are what arise [and grow]. Conditions assist in their arising. All conditioned phenomena that arise must be created by other conditioned phenomena. This is the law of arising and ceasing.
As for causes and conditions, “all the teachings given by the Buddha are inseparable from causes and conditions”. What are causes? Causes are what arise [and grow]. Conditions assist in their arising”. Causes are things that can grow. Consider a seed. A very big tree must begin as a tiny seed. A seed is very small, such a small thing, but within that small seed are even tinier things so small we cannot see them with our naked eye. We must use a microscope to look for the “causes” contained in this seed. In modern science, these are called “genes”. Something like a gene is not visible to the naked eye. This invisible “cause” is contained within the seed, so when it converges with the right conditions, the seed will sprout and then gradually, between the earth and the sky, it will grow to be a 100- or 1000-year-old tree.
But, if there is a cause and no conditions, the seed cannot grow. A large tree grows out of the land. Only where there is land can the seed grow. But if a seed is placed upon the desert floor, where the sun is blazing and there is no moisture, this seed still lacks conditions. It needs sufficient conditions to grow. Beside soil, it also needs water. Aside from water, it needs sunlight. Aside from sunlight, it still needs the wind for the circulation of air. In this way, the seed grows when the four elements converge and help it to grow.
So, “Causes are what arise and grow. Conditions assist in their arising”. Take humans for example. Where did we come from? From the meeting of our parents’ sperm and egg. After we are born, we are still affected by causes and conditions. In order for us to stay alive, we need various conditions to converge on Earth. Not only must we live in this world, but we must also seek wisdom. We need more than just worldly knowledge and cleverness. We must also seek world-transcending wisdom, which surpasses worldly knowledge.
What we need is True Dharma, which is the Dharma of True Suchness that allows us to return to our intrinsic nature. The Buddha can plant the seed of Buddhahood in sentient beings by helping them discover their intrinsic Buddha-nature. This is the same principle. Indeed, for species of trees to reproduce, individual trees have to reproduce seeds. This is similar to our karmic causes.
If we so not diligently find the cause within, then nourish this seed with the Buddha-Dharma, we will be stuck in the desert life after life, unable to grow our wisdom-life.
So, the “cause” is very important. The group of people here with us are our assisting conditions. We engage in spiritual practice in a monastery, in which we have many spiritual friends. With spiritual friends, virtuous friends, we will encourage each other.
So, this is “all conditioned phenomena that arise.” The convergence of cause and conditions is called conditioned phenomena.” We all have intrinsic causes, but what we need are assisting conditions. So, these are “cause and conditions.”What they create are called “phenomena.” All things we can create are called phenomena. A house is “phenomena of construction.” We cannot simple carry over some steel beams, pour some concrete and end up with a house. We need to know how to build it. This is also “phenomena.”
All conditioned phenomena in the world are created by bringing things together. People must put them together. This is how things are created; this is conditioned phenomena.
“This is the law of arising and ceasing.” Anything that is conditioned is subject to the law of arising and ceasing. For decades or even centuries after a house is built, it undergoes arising and ceasing. This is how the world works. Any conditioned phenomenon is subject to the law of arising and ceasing.
So, we need to be able to understand that “those who observe the arising of things can deeply contemplate that the Three Principles and Four States of Phenomena all arise and cease and are imperanent.”
What are the Three Principles and Four States? As I have told everyone before, in this world here on Earth, all material objects follow the principle of matter. All things in this world go through formation, existence, decay and disappearance. This is the principle of matter. Things come to be and then cease to be.
Following the principle of life, we go through birth, aging, illness and death. The principle of the mind is that thoughts arise, abide, chant and cease.These are the Three Principles and Four States, which are contained in conditioned phenomena. All these things go through arising and ceasing and are impermanent.
Therefore, in order to understand the law of arising and ceasing, we must be particularly aware of the fact that all arising and ceasing, gathering and parting is inseparable from the union and separation of cause and conditions.
Everyone, we must understand the law of arising and ceasing. We must understand the law of karma. If we really understand cause and conditions, we will know that everything is formed by cause and conditions converging. Whether cause and conditions unite or separate depends on the specific cause and conditions. They may be separating or coming back together.
Things cease when the conditions separate. Things [form] with cause and conditions unite. So, I hope we can all keep the Dharma in our hearts. Whenever we do something, we must mindfully do it well.
We must not allow our minds to deviate and end up doing the wrong thing. That is how we create karma. If our minds remain on the right [path], everything we do comes from our great vows. So, we must always mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙菩薩累生世精修度生，生世宏誓願，所行道法。
⊙或說修多羅，伽陀及本事，本生未曾有。《法華經方便品第二》
⊙「亦說於因緣，譬喻並祇夜，優波提舍經。鈍根樂小法，貪著於生死。」《法華經方便品第二》
⊙亦說於因緣：佛說一切法不出於因緣。因者能生，緣者助生，一切有為之所生法，有所造作之有為法，具是生滅法。
⊙能見有生者，方能深思三理四相法，無不是生滅無常。
⊙是故欲知生滅法，尤其更應知生滅聚散，不離因緣合離。
【證嚴上人開示】
修行就是重在行菩薩道，「菩薩累生累世，精修度生，生世宏誓願，所行道法。」
菩薩累生世
精修度生
生世宏誓願
所行道法
菩薩累生累世就是不斷修行，聽佛的教法。不是一生，不是一世，是生生世世。多生多世以來都一樣，那麼精而不雜，進而不退，這種精進的心，他就是廣修六度之行。這是每一尊菩薩的過程。所以，他是生生世世，都在發宏誓願，每一生世，這輩子做，認真做，修，認真修，自度度人，自覺覺人，每一生世，還有來生來世的發願，這就是菩薩。
儘管行菩薩道是很辛苦，不過，不怕辛苦。一生過一生，累累積積不斷，就是累積著他的宏願。絕對不是一生一世這樣就完了，不是。他就是還是再發願，這一世將完成，再發願；這件事做完成，再發願。所以，這就是恆久心。我們不只是一生一世，是永恆。
所以佛陀常常說累生累世，或者是說無央數劫。很久很久以前的事情，很久很久以前一直到現在，那個方向不變，同樣在人群中，去而再來，這叫做倒駕慈航。不斷來人間，這無非就是宏誓願所行道法。真的，這種發宏誓願，就是菩薩的根本，行菩薩道的本願。
佛陀來人間，無非就是要我們人人，要有發宏誓願這念心。所以，從小乘，一直要將我們引入大乘。小乘就是獨善其身。很可惜！你懂這條路的道理，你為何要那麼孤單，單獨走呢？你為何不將這條，這麼安全的道路，邀大家一起來走？因為道理你都懂了，這條路是這麼安全，所以你對自己要有信心，自己走到的同時，人人都會同時到達。
就如六度，用六度：布施、持戒、忍辱、精進、禪定、智慧，我們做得到，我們也要教大家一起做。在這芸芸苦難中的眾生，我們要如何向他呼籲，來接引他，渡過這個波浪，這個波濤非常洶湧的一條長河？我們要用什麼樣的船，讓人人同時能渡過這種，無明的洪河？
無明就像一條大河一樣，我們若有一艘很堅固的船，我們同時能載很多人，渡過了這條無明的洪河，很大的河，從此岸而到彼岸去。我們若是單獨，那就是划著竹筏，小小艘的船。要知道竹筏，雖然能從這裡，渡到那裡去，但是很危險，小船經不起風浪。而且這種煩惱的洪河，若能以大船，那就是很穩載，載很多人。
同樣的道理，小乘就是獨善其身，自己一個人很孤單，受到這種無明的大洪河，道心就很脆弱，容易翻覆，或者是容易退道心。我們若是在一個大環境，我若起了退道之心，旁邊還有很多人，就會來勉勵我們，互相接引，互相提攜，互相牽著，這樣一個大環境來修行，我們才會很安全。所以，佛陀從小乘而要進入大乘，希望人人要入人群，大環境中，好好向這條菩提大直道，向前走。
所以佛陀來人間在說法，用種種的方式。前面說過了，「或說修多羅」，那就是契經。一切經典，上契佛心，下契眾生的根機。或者是「伽陀及本事」，或者是偈文，短短的文，讓大家好好能銘記，銘刻在心版。
或說修多羅
伽陀及本事
本生未曾有
《法華經方便品第二》
我們常常誦經句的道理豐富。或者是說弟子的「本事」，這弟子的過去生是如何、如何，所以此生的因緣是這樣。或者是說自己的「本生」，雖然不可思議，發這麼大的心，立這麼大的宏願，經過了六道，六道——天、人、地獄、餓鬼、畜生、阿修羅；在天道不受欲所影響，在修羅道不受煩惱、瞋心所遮蓋，在人道能為人間的典範，覺悟要度眾生，在地獄道能忍受很多苦磨，在最極苦難中，還是要度眾生。
地藏菩薩就是受佛陀這種，這麼耐得住苦的宏誓願所感動，所以地藏菩薩發願：「地獄未空，誓不成佛。」這就是宏誓願，這是不可思議。卻是地藏菩薩他就是深信，他有廣大深信佛所說法，所以他信教奉行，他發願，他選擇就是在最苦難處，要去教化眾生。所以他發這樣的願：地獄若不空，我永遠不成佛。就是完全都是在菩薩的位置，要度眾生。
所以，我們對地藏菩薩，我們也是很敬重，所敬仰他的是這一分宏誓願。這就是佛陀他的身教典範。我們一般認為這怎麼可能？所以「本生、未曾有」，很多不可思議的事情，就是在佛陀的本生中，這樣發生。
或者是種種神通。神通，在佛陀開始，預言在未來的神通，已經現在的科技，能來助顯此神通的方法。遠古遠古之前說，怎麼可能在此，看到那麼遠的地方的事情？不可能。現在有可能了。常常都說我們在現神足(通)，我們在現天眼(通)，我們在現天耳(通)。我們已經在現代社會，這視訊看得到，能瞭解那個地方的種種事情。不是遠古遠古之前「如是我聞」的事情，是我們現在就看得到、聽得到、瞭解得到的。這就是我們人生，人人做得到的事情。
不過眾生還是停留在「有為法」裡面。我們稍後會講到「有為法」。當然，我們要發宏誓願，要透徹無為法。大自然界，不是人有辦法能作為的，這叫做「無為法」。在天地間有所作為，那叫做「有為法」。所以，這有為法，我們有時就感受：有辦法嗎？只要有心的人，世間沒有不可能的事。所以說來，我們真的要用心來學。這全都是需要發大願。
佛陀他生生世世，都不離開此宏誓願。他不斷「本生、未曾有」，我們凡夫還未體會到，所以我們凡夫是「未曾有」，但是佛陀他的「本生」，生生世世就是這樣優游在法海中，倒駕慈航，不斷來度眾生。
所以，佛陀說很多的方法，再來就是說：「亦說於因緣，譬喻並祇夜，優波提舍經。鈍根樂小法，貪著於生死。」
亦說於因緣
譬喻並祇夜
優波提舍經
鈍根樂小法
貪著於生死
《法華經方便品第二》
這還是要告訴大家，佛陀說法，用種種的方法，無論是長行文的契經，或者是短的偈文，或者是用種種方法的譬喻，都不離開此因緣，所以「亦說於因緣」。全部，長行亦說因緣，短偈文亦說於因緣，本事也是說因緣，本生也是說因緣，所以叫做「亦說於因緣」。
亦說於因緣：
佛說一切法
不出於因緣
因者能生
緣者助生
一切有為之所生法
有所造作之有為法
具是生滅法
這因緣，「佛說一切法，不出於因緣」。何謂因？「因者能生，緣者助生」。因，就是能生長的東西。看看種子，一棵大樹還是要有那顆種子，種子，毫芒，這樣小小顆的種子，其實那顆種子裡面，還含著更微小的，如毫芒一樣。毫芒，不是肉眼看得到的，要用顯微鏡，去看出來這個種子的因，現在的科學叫做基因。
基金，這種基因，不是以肉眼看得到的。這不是以肉眼看得到的，內含著因的種子在其中，所以這個因，只要有緣會合起來，這顆種子本身就發芽了，慢慢地，就是在天地之間，千年的大樹、百年的大樹。
不過，光是這個因，若是缺緣，它也無法成長。大樹是成長在大地，有土地，這顆種子才能生長。種子放在大地，在沙漠上，太陽很大，沙漠土很熱，沒有水分，如此這顆種子還是缺緣。它的因緣要足夠，除了土之外，它還要有水分；有水分，當然需要陽光；有陽光，還是要有風，空氣的流動。這樣這顆種子，有這四大緣會合起來，助此因來生長，所以「因者能生，緣者助生」。
就像我們人，我們怎麼來的？就是父精母血會合來的。來到人間，還是不離因與緣。我們要生活下去，還是一樣要有大地眾緣會合，才能養我們的生命。我們不只是生命在人間，我們在人間，我們還要求智慧，我們不只是世智辯聰，我們還要求出世智，超越人間的世智辯聰，我們要的就是真實的法，那就是真如法，能回歸我們的本性真如。
佛陀他的因，他能在眾生複製，讓眾生人人本具的佛性，能發現出來，這也是同樣的意思。其實，樹，樹種的複製，也是回歸它的本來，再從這棵大樹再複製。這就是我們的因，這個因，我們若沒有好好去找出來，沒有再以佛法，來灌溉這顆因的種子，我們就是生生世世，都是在沙漠中，我們無法慧命成長。所以，這個「因」非常的重要。
我們現在一群人，這也就是在助緣。我們修行在叢林，叢林那就是有很多善知識，善知識、善友，我們互相來勉勵。所以，一切有為之所生法，這因緣會合這叫做「有為法」。但是，我們人人有本具的因，需要的是有為的助緣，所以這叫做「因緣」。
有所造作叫做「法」，我們能夠造作的，這都是「法」。一棟房子有「施工法」，不是大家鋼筋拿來就能蓋屋，不是水泥扛來就能蓋屋，等等，都是要有方法，這就是法。
世間有為的法，全都是要如何來合成。我們要有人，這樣來組合起來，這叫做有造作，就是叫做有為法。「具生滅法」，凡是有為法都是有生滅法。一棟房子蓋起來，幾十年、幾百年，這都是有生、滅。這就是世間，凡是有為的法，它都有生滅法在。
所以，我們要能瞭解，「能見有生者，方能深思三理四相法，無不是生滅無常！」
能見有生者
方能深思
三理四相法
無不是生滅無常
何謂「三理四相」？過去對大家說過，世間，地球上，一切萬物都有它的物理。這世間一切萬物，地球就有成、住、壞、空，這就是物理，有成就起來，有滅的時候。我們人的生理，就有生、老、病、死。我們的心理，有生、住、異、滅。這叫做三理，就有四相，這全都是在有為法中，無不都是生滅無常。
是故欲知生滅法
尤其更應知
生滅聚散
不離因緣合離
各位，我們要瞭解生滅無常，我們要瞭解因緣法。我們若瞭解因緣，這世間一切，就是因緣會合起來，是合，是離，因緣合離，這就是要看因與緣。是要離，離開，或者是合回來。滅時，就是緣開了；合時，就是因緣會合等等。
所以，希望我們人人，將此法，不離開我們的心。心，我們有作為的一切，我們要用心做好。不要一念偏差，所作為的是錯誤的，那叫做造業。我們若一念正，所作為的就是立在宏誓願中。所以我們人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: The Karmic Conditions for Making Great Vows (宏誓因緣履正行)
Date: June. 26. 2014
The focus of spiritual cultivation is walking the Bodhisattva-path. “Bodhisattvas, over many lifetimes, diligently cultivated themselves and transformed others. For lifetimes they made the great vow to practice the teachings of the Path.”
Over lifetimes, Bodhisattvas continued to practice and listen to the Buddha’s teachings. They did this not just for one lifetime, but for lifetime after lifetime. Over many lifetimes, they remained the same, minds focused and not scattered, advancing and never regressing. With this diligent attitude, they widely practice the Six Perfections. This is the process every Bodhisattva undergoes.
Life after life, they make great vows. In each lifetime, they earnestly engage in spiritual practice to transform themselves and others, and to awaken themselves and others. In each lifetime, they make vows regarding future lifetimes. They are Bodhisattvas. Though walking the Bodhisattva-path is tiring, they are unafraid of hard work. Life after life, these great vows continuously accumulate and certainly do not disappear after one lifetime. Not at all. They will continue to make these same vows. At the end of this lifetime, they make another vow. After completing this task, they make another vow. This is perseverance. We do this forever, not just for one lifetime.
So, the Buddha often talks in terms of many lifetimes, or countless kalpas. Things that happened long ago, from that distant past until now, still have not changed their course. These Bodhisattvas remain among the people, leaving only to return. This is called returning on the ship of compassion. They continuously come to this world solely because of their great vow to practice the teachings of the Path. Truly, making these kinds of great vows is fundamental to being a Bodhisattva, to walking the Bodhisattva-path. The Buddha comes to the world solely to inspire us to make great vows. So, from the Small Vehicle, He guides us to the Great Vehicle. With the Small Vehicle, we only awaken ourselves, which is a shame. If we understand the principles of this path, then why would we [choose to] walk it alone? Why wouldn’t we invite everyone to walk this safe path together? By understanding the principles [behind it], we know this path is safe. We must also have faith that when we reach the end, everyone will reach it along with us.
Take the Six Perfections for example. If we can practice giving, upholding precepts, patience, diligence, Samadhi and wisdom, we can also teach others to do it with us. With all the suffering sentient beings undergo, how do we call out to them and then safely lead them through the rapids of this long and tumultuous river? What kind of boat should we use to help everyone cross this turbulent river of ignorance together. Ignorance is just like a great river. If we have a very sturdy boat, we can ferry many people at the same time across this turbulent river of ignorance. This river is very wide. If we were to cross from this shore to the other all by ourselves, we would just take a small bamboo raft. Thought we can cross the river with a bamboo raft, it would be very dangerous. A small boat cannot withstand wind and waves, especially those on this river of afflictions. If we use a large boat, then we can safely carry many people across.
By the same principle, with the Small Vehicle, we only awaken ourselves.A single person is very lonely.If we face the turbulent river of ignorance alone, our spiritual aspirations may be very weak.Our boat may capsize; perhaps we may easily give up on our practice.But if we are in a [supportive] environment, when we think about giving up we will have many people around to encourage us.We will guide, support and assist each other.By engaging in spiritual practice in such a place, [our aspirations] will be safe.
So, the Buddha led us from the Small Vehicle t to the Great Vehicle, in the hopes that we would go among people and keep moving forward on this great Bodhi-path.This is why when the Buddha teaches the Dharma, He utilizes various methods.We have previously talked about how He “may speak of sutras”.Sutras are corresponding teachings.
All sutras correspond to the Buddha’s mind as well as sentient beings’ capabilities.He may also speak of gathers and previous lives of disciples; He may also speak in verses of short sentences so we can easily remember them and engrave them in our minds.
Perhaps I may speak of sutras, gathers, previous lives of disciples, previous lives of Buddhas, or things that have never been.
The sutra verses we chant contain an abundance of principles, as do stories about His disciples’ previous lives.[The Buddha] explained how the way a disciple lived in a previous life led to certain karmic conditions in this one.He may also talk about His own previous lives, however inconceivable they may be.He developed such great aspirations and made such great vows that [sustained Him] as He went through the Six Realms, the heaven, human, [asura], hell, hungry ghost and animal realms.He was not defiled by desires in the heaven realm, nor was He affected by afflictions or obstructed by anger in the asura realm.
In the human realm He set an example for us by becoming awakened to transform sentient beings.Though He endured many torments in hell, in the midst of that extreme pain.He still wanted to transform sentient beings.
Earth Treasury Bodhisattva was so moved by the way the Buddha withstood suffering because of the great vows [He had made] that he made this following vow.“I will not attain Buddhahood until hell is empty.”This is a great vow; it is inconceivable.Yet Earth Treasury Bodhisattva had deep faith.He had deep faith in the Buddha’s teachings, so he believed and practiced the Dharma.He vowed to be in the place with the worst suffering, and to teach the sentient beings there.This is why he vowed, “If hell never becomes empty, I will never become a Buddha.”
This is fully in line with the role of Bodhisattvas, which is to transform sentient beings.
Therefore, we have great respect for Earth Treasury Bodhisattva.What we respect is his great vow, which is based on the Buddha’s example of doing something we normally think impossible.[He spoke of] “previous lives of Buddhas or things that have never been”.Many inconceivable things happened in the Buddha’s previous lives, such as manifestations of various spiritual powers.
These powers, mentioned by the Buddha, seemed to foretell the future.We now have technology that helps us manifest these spiritual powers.Long ago, we would have said, “How could we see something so far away from here?That is impossible.”But now, it is possible.We constantly say we are manifesting the powers of Transportings Ourselves, of Heavenly Eyes and of Heavenly Ears.Through video conferencing, we can see and understand what is going on in other places.
This is something found in this present era, not something [written in sutras] if the past.
This is something we can see, hear and understand right now.This is something we can all do in our lifetime.
But sentient beings stop at the stage of “conditioned phenomena”. Later we will talk about “conditioned phenomena”. Of course, we must make great vows and clearly understand unconditioned Dharma. Nature is not something that can be contrived by humans, so we call it “unconditioned Dharma”. When we speak of things humans can contrive, that is called “conditioned phenomena”. When it comes to conditioned phenomena, we may sometimes wonder, “Is that possible?” As long as we have the will, nothing will be impossible for us.
So, we really must mindfully learn [the Dharma]. Doing all this requires making great vows. The Buddha, lifetime after lifetime, did not deviate from His great vows. He often spoke of His “previous lives or things that have never been”. We ordinary people still cannot comprehend this, so for us they are “things that have never been”. But in the Buddha’s “previous lives,” lifetime after lifetime, He leisurely swam in the Dharma-sea and continued to return on the ship of compassion in order to transform sentient beings. To do so, the Buddha taught many methods.
Next, we will talk about how He “also speaks of causes and conditions, analogies along with geyas, and the upadesa texts. Those with dull capabilities delight in Small [Vehicle] Dharma and greedily cling to cyclic existence”.
This is telling everyone that the Buddha teachings with various methods, everything from long prose in the sutras, to very short verses, or analogies of various methods, all of which are related to causes and conditions. Thus, “I also speak of conditions and causes”. Everything, the long prose and short verses, were about causes and conditions. The previous lives of disciples and Buddhas were also related to causes and conditions. Thus He “also speaks of causes and conditions”.
I also speak of causes and conditions: All the teachings given by the Buddha are inseparable from causes and conditions. Causes are what arise [and grow]. Conditions assist in their arising. All conditioned phenomena that arise must be created by other conditioned phenomena. This is the law of arising and ceasing.
As for causes and conditions, “all the teachings given by the Buddha are inseparable from causes and conditions”. What are causes? Causes are what arise [and grow]. Conditions assist in their arising”. Causes are things that can grow. Consider a seed. A very big tree must begin as a tiny seed. A seed is very small, such a small thing, but within that small seed are even tinier things so small we cannot see them with our naked eye. We must use a microscope to look for the “causes” contained in this seed. In modern science, these are called “genes”. Something like a gene is not visible to the naked eye. This invisible “cause” is contained within the seed, so when it converges with the right conditions, the seed will sprout and then gradually, between the earth and the sky, it will grow to be a 100- or 1000-year-old tree.
But, if there is a cause and no conditions, the seed cannot grow. A large tree grows out of the land. Only where there is land can the seed grow. But if a seed is placed upon the desert floor, where the sun is blazing and there is no moisture, this seed still lacks conditions. It needs sufficient conditions to grow. Beside soil, it also needs water. Aside from water, it needs sunlight. Aside from sunlight, it still needs the wind for the circulation of air. In this way, the seed grows when the four elements converge and help it to grow.
So, “Causes are what arise and grow. Conditions assist in their arising”. Take humans for example. Where did we come from? From the meeting of our parents’ sperm and egg. After we are born, we are still affected by causes and conditions. In order for us to stay alive, we need various conditions to converge on Earth. Not only must we live in this world, but we must also seek wisdom. We need more than just worldly knowledge and cleverness. We must also seek world-transcending wisdom, which surpasses worldly knowledge.
What we need is True Dharma, which is the Dharma of True Suchness that allows us to return to our intrinsic nature. The Buddha can plant the seed of Buddhahood in sentient beings by helping them discover their intrinsic Buddha-nature. This is the same principle. Indeed, for species of trees to reproduce, individual trees have to reproduce seeds. This is similar to our karmic causes.
If we so not diligently find the cause within, then nourish this seed with the Buddha-Dharma, we will be stuck in the desert life after life, unable to grow our wisdom-life.
So, the “cause” is very important. The group of people here with us are our assisting conditions. We engage in spiritual practice in a monastery, in which we have many spiritual friends. With spiritual friends, virtuous friends, we will encourage each other.
So, this is “all conditioned phenomena that arise.” The convergence of cause and conditions is called conditioned phenomena.” We all have intrinsic causes, but what we need are assisting conditions. So, these are “cause and conditions.”What they create are called “phenomena.” All things we can create are called phenomena. A house is “phenomena of construction.” We cannot simple carry over some steel beams, pour some concrete and end up with a house. We need to know how to build it. This is also “phenomena.”
All conditioned phenomena in the world are created by bringing things together. People must put them together. This is how things are created; this is conditioned phenomena.
“This is the law of arising and ceasing.” Anything that is conditioned is subject to the law of arising and ceasing. For decades or even centuries after a house is built, it undergoes arising and ceasing. This is how the world works. Any conditioned phenomenon is subject to the law of arising and ceasing.
So, we need to be able to understand that “those who observe the arising of things can deeply contemplate that the Three Principles and Four States of Phenomena all arise and cease and are imperanent.”
What are the Three Principles and Four States? As I have told everyone before, in this world here on Earth, all material objects follow the principle of matter. All things in this world go through formation, existence, decay and disappearance. This is the principle of matter. Things come to be and then cease to be.
Following the principle of life, we go through birth, aging, illness and death. The principle of the mind is that thoughts arise, abide, chant and cease.These are the Three Principles and Four States, which are contained in conditioned phenomena. All these things go through arising and ceasing and are impermanent.
Therefore, in order to understand the law of arising and ceasing, we must be particularly aware of the fact that all arising and ceasing, gathering and parting is inseparable from the union and separation of cause and conditions.
Everyone, we must understand the law of arising and ceasing. We must understand the law of karma. If we really understand cause and conditions, we will know that everything is formed by cause and conditions converging. Whether cause and conditions unite or separate depends on the specific cause and conditions. They may be separating or coming back together.
Things cease when the conditions separate. Things [form] with cause and conditions unite. So, I hope we can all keep the Dharma in our hearts. Whenever we do something, we must mindfully do it well.
We must not allow our minds to deviate and end up doing the wrong thing. That is how we create karma. If our minds remain on the right [path], everything we do comes from our great vows. So, we must always mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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