20140630《靜思妙蓮華》貪著當捨離（第337集）
⊙「苦集人生慳貪著，不受佛教菩薩法，修持小法求解脫，於佛大法離遠違。」
⊙「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》
⊙「根樂小法，貪著於生死，於諸無量佛，不行深妙道，眾苦所惱亂，為是說涅槃。」《法華經方便品第二》
⊙貪著於生死：多求而無厭足為貪，貪心固著而不離愛欲利養，貪著生無明，漏落生死，煩惱不斷。
⊙故專求解脫於生死，而於佛之甚深妙法不能瞭解，起行大法，因此佛所以先說小乘涅槃也。
【證嚴上人開示】
苦集人生慳貪著
不受佛教菩薩法
修持小法求解脫
於佛大法離遠違
人生苦集，這麼苦，我們會感覺到：「沒有啊！每天都是這樣過。」這就是懵懂人生。若是這一生的人生，我們都不覺得苦，那就要趕緊感恩。但是，再深一層去思考，雖然我們不覺得苦，但是，想想看，生、老、病、死，還有愛別離、怨憎會、生離死別等等，這也是人生的苦。何況無常，何時人生會變化，沒有人能夠自己預測等等，不就是苦嗎？
佛陀瞭解了，就是因為我們眾生懵懂度日，所以佛陀來人間，就是要讓我們知道，警惕人人能夠知苦；還有眾生共業，惹來了世間四大不調和的苦；還讓我們知道人禍，都是從人心不調，集了種種的苦因，受共業之苦。所以佛陀他就向眾生，為我們說種種的道，讓你回歸本性這條的道理。
我們若人人能夠將佛的教法聽進去，隨著佛陀所為我們指導的，這條路好好地走，順理走入這條道路，若如此，經，所有天地萬物一切一切的道理，我們都清楚了，我們自然回歸於，清淨的本性。
可惜我們人生，在苦集當中的人生，還是一樣在慳貪、執著之中，甚至不願真正，(依)從佛陀的教法，打開心門來好好地走入大直道，還是依靠著別人所說的話，這樣接受，聽進去，執著住。
就如佛的時代，那個時候在竹園精舍，有一天，天未亮時，天人，梵主天，他已經皈依佛，想要來禮拜佛陀，向佛請安。但是到達時，天還未亮，佛陀在那裡在靜坐。梵主天覺得此刻，不要去打擾佛陀，所以他就在寮房外等候。正好有一位，是接近提婆達多的比丘，這位比丘，瞿迦梨，他就是在那裡聽，聽提婆達多毀謗舍利弗、目犍連等等的話。
這瞿迦梨他聽進去，甚至他也說出了，舍利弗、目犍連很不對，很多是是非非，惡言惡語在毀謗。這位梵主天聽到了，他就在那裡敲門，他就說：「瞿迦梨，瞿迦梨，不要毀謗舍利弗、目犍連。你們應該要在舍利弗、目犍連的身上，要起那分淨(信)心。因為目犍連、舍利弗，他們的心很清淨、柔軟，他們已經修清淨行了。你不應該來毀謗這兩位尊者，不應該接受這種不正確的道理，這樣來毀謗清淨的修行人。」
這位瞿迦梨，他就問梵主天，他就問他說：「那你呢？你是不是已經皈依佛了？」「是啊！」梵主天這樣回答，「是啊！我已經皈依佛了。」「佛陀不是告訴你，你已經是得阿那含果了？」「有啊，佛陀已經說，我已經有得阿那含。」就說：「你既然已經得阿那含，就是「不還」，意思就是，已經不必管人間的世俗事，為何你一個梵主天，來管我們僧團的事情呢？」這位梵主天他聽到了，這種人不能理，所以就不要再與他辯。
離開了瞿迦梨的寮房，他就來到佛前，向佛陀頂禮，就將剛才在瞿迦梨的寮房，與他說話、對答的這件事情，向佛陀說。佛陀聽後讚歎：「梵主天，沒有錯，像這樣的人，你再怎麼告訴他，他還是執著，執著於這種邪教。提婆達多給他不正確的觀念，他就執著於不正確的道理中，所以你如何告訴他，都無法轉回他執著的心念。」
這是佛陀的時代，天主護法。在比丘群中也有這種慳貪、執著。慳貪什麼呢？他守在生死是苦，我要趕緊求我自己獨善其身。他獨善其身，若能自己清淨心行，還不壞。不過，他還是去接受到，不正確的觀念，再生出了對聖僧的聖僧，來做毀謗。所以，這就是修小行者，道理不通達，所以他就會偏向。自己守著自己好，但是又去接受別人，不正確的觀念，口就生出毀謗。
這我們就要人人要很小心，我們在一個團體中在修行，是不是我們也有這樣的心態呢？獨善其身，顧我自己好，不只是顧自己的好，還要毀謗別人的不好，這就是叫做修小行之人，這就是沒有接受到佛陀的教育，行菩薩法。
佛陀的教育，雖然是隨眾生的根機，開始用種種因緣、譬喻來說小教，無不都是要引導人人，能夠入菩薩道，說菩薩法。這是佛陀的目的。但是，有的人就是半路停滯，就容易走到偏道去，所以我們只受持於小法，只想我自己能解脫就好。自己能夠解脫，這個小心眼卻無法容納別人，這個心這麼小，如何能解脫？所以「於佛大法離遠違」，離佛的法愈來愈遠，甚至違背道理在走。這種人這就是小根，小根智樂小法。
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》
我們昨天也是說過，佛陀就是用種種譬喻，祇夜、優婆提舍經，讓我們再重複記得，記得我們到底聽過多少經，讀過多少經，我們應該要再重複。重複用「祇夜」，祇夜就是「重頌」，我們再重新用短短的偈文，我們再來複誦(重頌)過，無不都是要我們謹記於心。
法聽了之後要記入心，而後也能將經說一段，大家來討論。大家的心得，彼此來討論，來研究這段經文，它的絃外之音是什麼，經典之中包含有多深，我們應該要再多用心。一句之中，含著多大的道理存在！所以「優婆提舍經」，是一種論，論義，大家能夠互相來討論，大家瞭解它其中的義理。
不過，「鈍根樂小法」，在僧團中，就有此種鈍根，無法體會大法，將自己還守住，執著於他自己的境界中，或者是人云亦云，不好的話聽進去，執著住。這種「鈍根樂小法」，這樣的人只是「貪著於生死」。
鈍根樂小法
貪著於生死
於諸無量佛
不行深妙道
眾苦所惱亂
為是說涅槃
《法華經方便品第二》
這段經文開始又說，這種「鈍根樂小法」之人，他就是「貪著於生死」。雖然知道生死苦，所以要求解脫，就在那裡停滯，心不寬大。就剛才譬如那位瞿迦梨比丘，你們想，像這樣的人，在此生死中能解脫嗎？偏差了，已經就在邪道中。
所以他於無量佛，「於諸無量佛」，在無量佛的過程中，「不行深妙道」。像這樣的人，他能遇到佛，出家，修行於僧團中，他一定也是有因緣。他的因緣也有可能，來自無量佛的時代，他就有這分發心修行，只是鈍根，根鈍樂小法。「不行深妙道」，就是沒有真實來接受佛的教法。這種人就是違背佛的道理，對佛的大法，都沒有繼續去精進，就是沒有深入此妙道。「眾苦所惱亂」，所以停滯於此芸芸苦難中，六道輪迴裡，甚至很多不正確的邪道煩惱，來困擾著。
佛陀就是，看僧團之中還有這樣的人，所以佛陀知道這些人，他沒有排斥出去，還是容納他於其中，即使是這種根機之人，佛陀還是為這些人說涅槃。「為是說涅槃」，就是要教他們，如何要消滅這種生死的方法，但是以小法讓他雜亂心，能夠稍停下來。像這種人，無法說大涅槃，意思就是說，說小法先制止他的心的那種雜念，先以小小的法，先讓這樣他度過，等待未來的根機。這就是眾生的心病，貪著「貪著於生死」。
我們來瞭解，何謂貪著於生死？那就是「多求無厭足」，叫做貪。
貪著於生死：
多求而無厭足為貪
貪心固著
而不離愛欲利養
貪著生無明
漏落生死
煩惱不斷
剛才說的是有關修行的執著，但是一般人還是一樣貪著，貪心固著而不離愛欲，就是利養，全都是貪著於利養。這個心，看到現在的人有什麼，我們就趕緊想要與人一樣，擁有這種現在的流行。
所以，現在的環保菩薩很辛苦，在回收中，多少整理好的，還是很有用的東西，但是被淘汰成為垃圾。這都是我們人的心欲，貪，貪要更多新的來，舊的他就不要了。這種的心態，現在的社會不知道有多少！
貪著，就再生無明，所以「漏落生死，煩惱不斷」。這樣我們戒、定、慧都漏掉了，所以，就要再落此生死煩惱中。佛陀想要一一將他拉起來，但是他又跌下去，真的是「漏落生死，煩惱不斷」。
我們若只在小根器，獨善其身，讓你修得很好，要求解脫，解脫於生死中，要解脫，於佛法甚深之妙法不肯去瞭解，這樣想要解脫，也沒那麼容易。所以，不肯起行，不肯，佛陀開始說大法，我們應該要再次，重新出發。
故專求解脫於生死
而於佛之甚深妙法
不能瞭解
起行大法
因此佛所以先說
小乘涅槃也
我們過去佛陀向我們說小法，給我們一個，稍微休息，就如一個化城一樣，說這樣修行，「快到了！快到了！到了，你們在此處休息一下。」但是，過一段時間，佛就再說：「不是，你若是真的想要到達究竟涅槃、寂靜的境界，還有一段路。這是一個，方便讓你們休息的地方。」這就是佛陀過去所說的小法，將大家的心，清淨心，啟發起來。
現在開始就要發大心，向前走。但是這種小根、鈍根，光是樂於小法，只歡喜修在「我已經清淨了」，這樣就好。佛陀在此化城，告訴我們前面還要再去，才有究竟回歸我們，心靈的如來本性，要我們再往前走。這些小根智之人，他就停滯於那裡，所以「不能瞭解，起行大法」，不肯再起行。
走到這裡就停下來，不肯再起步向前，聽大法，去解大法。所以因此，佛陀總不會放掉，停在那裡。就如帶孩子帶到這裡，「來，再走一下。」孩子耍脾氣在半路，當父母的也要再回去，用種種的方法去哄他，要如何讓他能再跟著向前走。所以因此，「因此佛所以先說，小乘涅槃(也)」，先說此法。
常常說過，「涅槃」就是清淨。小乘的清淨法，就是不要染著世間，種種的污染，情愛、欲念，要斷除。這是在小法之中，開始就是這麼說。所以，我們既然修行，哪怕我們是修小法，至少也要安分於守好自己，不要還有愛著，貪著利養，這是千萬不可。
我們必定要行菩薩道，要行大法，不要到小乘就這樣停下來，不只不要停，還不能有貪著利養。
修行，在開始，我們要先將我們的心淨化，不要有種種的煩惱，來拖累我們的心，我們更不要貪著人家的利養。我們在人間修行，所以要知道苦集人生，不可受慳貪執著住。甚至，我們要接受佛陀的教法，那就是行菩薩道，甚至我們應該，要時時自我警惕，我們與佛陀的大法有違背嗎？我們絕對不要遠離佛陀的大法，要緊跟著佛，化城，一個(過)程，度過了，我們還要再啟程，向康莊的大菩提道走。所以大家時時要多用心。
Explanations by Master Cheng-Yan
Subject: Let Go of Desires (貪著當捨離)
Date: June. 30. 2014
“In a life of suffering, we are greedy and stingy and do not accept the Buddha’s teaching of the Bodhisattva-path; instead we practice the Small [Vehicle] Dharma for liberation. Thus we distance ourselves from the Great [Vehicle] Dharma.”
Suffering accumulates in our lives; this is so painful. But we may feel, “There is no suffering; every day is the same.” This reflects our state of confusion. If we do not feel we have suffered in life, we must promptly be grateful. But then we must contemplate this more deeply. Though we do not feel we have suffered, consider that we still go through birth, aging, illness and death. We also suffer being apart from loved ones, being together with those we hate and being separated in life and by death. These are the sufferings in life.
Moreover, life is impermanent and no one can predict the changes in their own lives. Isn’t this suffering? The Buddha knows we live in a state of confusion, so He comes to this world to help us recognize and make us aware of suffering. We must also recognize collective karma, which causes suffering in the world through the imbalance of the four elements. Furthermore, He tells us that manmade calamities come from imbalances in people’s minds. By accumulating the causes of suffering, we are subject to collective karma. Then He explained to us the many paths that will lead us back to our intrinsic nature.
If we can all listen to and take in His teachings, we can diligently walk the road to which He led us and we can follow the principles of this Path. By doing so, the sutras, the principles of all things in the world, will be clear to us. Then naturally we will return to our pure intrinsic nature.
Unfortunately, we continue to accumulate the causes of suffering and are still immersed in greed, stinginess and attachment. We are even unwilling to use the Buddha’s teachings to open our hearts so we can step onto the great, direct path. Rather, we still rely on what other people say; we take in and cling to their words.
This is like a story from the Buddha’s lifetime when He was at the abode in the Jetavana Grove. One morning before dawn, a heavenly lord who had already taken refuge with the Buddha wanted to come and pay respect to Him. However, when he arrived, it was still dark and the Buddha was sitting in meditation. The heavenly lord thought that this was not the time to disturb Him, so he waited outside the dormitory. It just so happened that he stood close to a bhiksu named Kokalika. Kokalika was someone who had been listening to Devadatta’s slanders of Sariputra, Maudgalyayana and others. Kokalika took in everything he heard, and then he spread negative things about Sariputra and Maudgalyayana. He slandered them with his harsh speech.
When this heavenly lord heard him, he knocked on his door and said, “Kokalika, do not slander Sariputra and Maudgalyayana. You should have pure faith when it comes to Sariputra and Maudgalyayana. Sariputra and Maudgalyayana are very pure and gentle, and are already engaging in purifying practices. You should not slander them nor accept incorrect information and use it to slander these pure spiritual practitioners.”
Kokalika asked the heavenly lord, “What about you?Have you taken refuge with the Buddha?”“Yes,” said the heavenly lord, “Yes, I have already taken refuge with the Buddha.”
“Did the Buddha tell you that you have already attained the fruit of Anagamin?”“Yes, the Buddha said I have already attained the fruit of Anagamin.”“Since you have already attained Anagamin, you should practice never returning,” implying that he should not bother himself with worldly matters.“Why do you, a heavenly lord, care about our Sangha’s affairs?”
When the heavenly lord heard this, he realized he could not reason with this person, so he did not continue debating with him.After leaving Kokalika’s dormitory, he came before the Buddha and paid his respects.Then he told the Buddha about his conversation with Kokalika at the dormitory.After hearing the story, the Buddha praised him.“Heavenly lord, you are right.People like this, no matter what you say to them, will remain attached to deviant teachings.Devadatta instilled incorrect principles in him, so he clings to them.Therefore, no matter what you say to him you will not be able to change his mindset.”During the Buddha’s lifetime, there was such a heavenly Dharma-protector but even among the bhiksus were some who were stingy, greedy and had attachments.
What were they greedy and stingy about?They focused on the suffering of samara, so they quickly sought only to awaken themselves.Because that was all they wanted, they only tried to maintain pure minds and actions.However, they also accepted mistaken perspectives, so they slandered honored monastics in the Songhai.In this way, Small Vehicle practitioners did not thoroughly understand principles, so they went astray.
It is good that they watched out for themselves, but they also accepted other people’s mistaken perspectives, so they began to slander others.Therefore, we must be very careful.
As part of a group of spiritual practitioners, do we also have this kind of mindset?We may only seek our own awakening so we can take care of ourselves alone.If we not only take care of ourselves alone, but also slander others, that would make us Small Vehicle practitioners.Then we have not really accepted the Buddha’s teachings to practice the Bodhisattv-path.Although the Buddha taught according to sentient beings’ capabilities by using various causes and conditions to expound Small Vehicle Dharma, everything He said led people onto the Bodhisattva-path.This was the Buddha’s goal.
However, some people may stop halfway and may easily deviate onto the wrong path.
So, if we only practice Small Vehicle Dharma and only think about our own liberation, our narrow minds cannot tolerate others.Then how can we attain liberation?That will lead us farther and farther away from the Buddha’s great Dharma.We may even act against [true] practices.Then we are people of limited capabilities who delight in Small [Vehicle] Dharma.
I also speak 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.
As we discussed yesterday, the Buddha used various analogies, geyas, and upadesa texts to enhance our memory through repetition.No matter how many teachings we have heard and how many sutras we have read, we should [study them] again through geyas.“Geyas” are repeated verses.We recite the sutra again as short verses to help us commit the teachings to our minds.After listening to the Dharma, we must commit it to memory.Then later we can recite a section so we can discuss it and share our realizations.Through our mutual discussion, we study the text to understand its implications. Sutras are very profound. We must carefully study them because each sentence contains great principles.
Additionally, “the upadesa texts” are discussions of the meaning. Through discussion, we can understand the principles and meanings. But [some] “delight in Small [Vehicle] Dharma”. Within the Sangha were those with dull capabilities who could not comprehend the great Dharma. They still maintained and were attached to their own states of mind, or they simply repeated what others said and clung to the negative things they heard. These people had “dull capabilities” and “delighted in Small [Vehicle] Dharma, greedily clinging to cyclic existence”.
Those with dull capabilities delight in Small [Vehicle] Dharma and greedily cling to cyclic existence. Despite encountering countless Buddhas, they have not walked the profound, wondrous path. They are troubled by myriads of afflictions, so for them I speak of Nirvana.
Then this passage goes on to state, “Those with dull capabilities delight in Small [Vehicle] Dharma, and greedily cling to cyclic existence”. They knew that cyclic existence is suffering, so they sought liberation. Then they remained in that mindset, so they remained narrow-minded.
Take Bhiksu Kokalika for example. Think about it, can this kind of person really become liberated from birth and death? Because he went astray, he was already on a deviant path. Thus, “despite encountering countless Buddhas” [over countless lifetimes of spiritual practice, he had “not walked the profound, wondrous path”. He and people like him who could encounter the Buddha, become monastics and engage in spiritual practice in the Sangha, could do so because of their karmic conditions. His causes and conditions might have originated in time spent with countless Buddhas. Thus, he aspired to engage in spiritual practice. However, due to his dull capabilities, he only delighted in Small [Vehicle] Dharma. He did not “walk the profound, wondrous path, so he has not truly accepted the Buddha-Dharma. People like him went against the principles of the Buddha and did not diligently practice the great Dharma. Thus they did not penetrate this wondrous path and “were troubled by myriads of afflictions”. So, they were still immersed in the suffering of cyclic existence in the Six Realms. Furthermore, they became troubled by the many afflictions on this deviant path.
The Buddha saw there were still people like this in the Sangha. He knew about them but did not reject them. Instead, He included them. Even though their capabilities [were limited], He still gave them teachings about Nirvana. “So for them I speak of Nirvana”. He taught them ways to eliminate birth and death, but He first used the Small [Vehicle] Dharma to calm their distracted minds because these people could not [yet accept] the great Nirvana. This means that He first gave them Small [Vehicle] Dharma to help control their discursive thoughts. [Skillful means] could help them get through this stage, until their capabilities matured. All sentient beings have this problem; we “greedily cling to cyclic existence”.
Let us understand what this phrase means. It means that “we have insatiable desires”. This is greed.
Greedily cling to cyclic existence: Greed is having insatiable desires. With a strong sense of greed, we cannot free ourselves from cravings for wealth. Clinging gives rise to ignorance, which creates Leaks that trap us in cyclic existence with endless afflictions.
We just discussed the attachments of spiritual practitioners. However, ordinary people are also greedy. With a strong sense of greed, they cannot be free from cravings for wealth. They are always craving wealth. With such a mindset, when they see what other people have, they want to quickly be like them and own what is fashionable. This is why our recycling Bodhisattvas have [so much to sort through]. As they sort recyclables, they find many things that are still usable but were thrown out as trash. This is all because of people’s desires. We are greedy for new things, so we get rid of the old ones. This mentality pervades our society. Greed and attachments will give rise to ignorance “which create Leaks that trap us in cyclic existence with endless afflictions.” Thus, precepts, Samadhi and wisdom leak away, and we fall into samsara and afflictions. The Buddha wanted to pull us up one by one, but we fall down again.
Indeed, we have “Leak that trap us in cyclic existence with endless afflictions.” If our capabilities remain limited, we will only seek to awaken ourselves and practice to liberate ourselves from samsara. We want to be liberated, but if we are unwilling to understand the profound and wondrous Buddha-Dharma, attaining liberation will not be that easy.
Thus, [some people] refers to start practicing. The Buddha began expounding the great Dharma, so we must begin [our practice] anew.
Because of their singular focus on seeking liberation from cyclic existence, they cannot understand the Buddha’s extremely profound and wondrous Dharma, nor can they begin to practice the great Dharma. Therefore, the Buddha first taught the Nirvana of the Small Vehicle.
In the past, the Buddha gave us Small [Vehicle] Dharma so we could take a short break. This is like a conjured city. As we practice, [the Buddha says], “We are almost there we have arrived, rest here.” However, after a while, the Buddha then says, “This is not it. If you really want to attain ultimate Nirvana, that tranquil and still state, you still have a ways to go. This is just a convenient place for you to take a break.”
This is the Small [Vehicle] Dharma the Buddha taught unlock the purity in people’s minds. From this point on, we must develop great aspirations and move forward. Yet those with limited capabilities delight in the Small [Vehicle] Dharma and stop when they think, “I am already pure; this is good enough.”
At the conjured city, the Buddha tells us we still need to move forward so we can ultimately return to our intrinsic Tathagata-nature. So, we wants us to keep moving. People with limited capabilities will stop at that stage, so “they cannot understand or begin to practice the great Dharma.” They do not to start out again, so they stop at this. They are unwilling to move forward and t listen to or understand the great teachings.
However, the Buddha would not leave them there. That would be like taking a child somewhere and saying, “Come on, just a little further. If a child throws a tantrum [and stops], the parents must go back and use various means to comfort him. And try to get him to keep moving forward. Therefore, “the Buddha first taught the Nirvana of the Small Vehicle.” This was the initial teaching.
As I often mention, “Nirvana” means pure and clean. The purifying teaching of the Small Vehicle is to remain undefiled by impurities of the world and to eliminate our cravings and desires. These are a part of the Small Vehicle Dharma, which was taught first.
So, since we engage in spiritual practice, even if we only practice Small Vehicle teachings, we should at least be content and do our duty. We must not have cravings and attachments or desire offerings or wealth. We absolutely must not.
Therefore, we must walk the Bodhisattva-path and practice the Great [Vehicle] Dharma. We cannot stop with the Small Vehicle. Not only can we not stop, but we also must not crave wealth.
As we engage in spiritual practice, we must first purify our minds so various afflictions will not encumber us. We especially must not crave others’ wealth.
As we engage in spiritual practice, we must realize how suffering accumulates in life. We cannot be entangled by stinginess and greed. We must also accept the Buddha’s teaching, which is to walk the Bodhisattva-path. We must also be constantly vigilant about whether we have gone against the Buddha’s great Dharma. We must never stray from the Buddha’s great Dharma, but follow Him closely. After reaching the conjured city, we must start off again on the broad Bodhi-path. So, we should always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「苦集人生慳貪著，不受佛教菩薩法，修持小法求解脫，於佛大法離遠違。」
⊙「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》
⊙「根樂小法，貪著於生死，於諸無量佛，不行深妙道，眾苦所惱亂，為是說涅槃。」《法華經方便品第二》
⊙貪著於生死：多求而無厭足為貪，貪心固著而不離愛欲利養，貪著生無明，漏落生死，煩惱不斷。
⊙故專求解脫於生死，而於佛之甚深妙法不能瞭解，起行大法，因此佛所以先說小乘涅槃也。
【證嚴上人開示】
苦集人生慳貪著
不受佛教菩薩法
修持小法求解脫
於佛大法離遠違
人生苦集，這麼苦，我們會感覺到：「沒有啊！每天都是這樣過。」這就是懵懂人生。若是這一生的人生，我們都不覺得苦，那就要趕緊感恩。但是，再深一層去思考，雖然我們不覺得苦，但是，想想看，生、老、病、死，還有愛別離、怨憎會、生離死別等等，這也是人生的苦。何況無常，何時人生會變化，沒有人能夠自己預測等等，不就是苦嗎？
佛陀瞭解了，就是因為我們眾生懵懂度日，所以佛陀來人間，就是要讓我們知道，警惕人人能夠知苦；還有眾生共業，惹來了世間四大不調和的苦；還讓我們知道人禍，都是從人心不調，集了種種的苦因，受共業之苦。所以佛陀他就向眾生，為我們說種種的道，讓你回歸本性這條的道理。
我們若人人能夠將佛的教法聽進去，隨著佛陀所為我們指導的，這條路好好地走，順理走入這條道路，若如此，經，所有天地萬物一切一切的道理，我們都清楚了，我們自然回歸於，清淨的本性。
可惜我們人生，在苦集當中的人生，還是一樣在慳貪、執著之中，甚至不願真正，(依)從佛陀的教法，打開心門來好好地走入大直道，還是依靠著別人所說的話，這樣接受，聽進去，執著住。
就如佛的時代，那個時候在竹園精舍，有一天，天未亮時，天人，梵主天，他已經皈依佛，想要來禮拜佛陀，向佛請安。但是到達時，天還未亮，佛陀在那裡在靜坐。梵主天覺得此刻，不要去打擾佛陀，所以他就在寮房外等候。正好有一位，是接近提婆達多的比丘，這位比丘，瞿迦梨，他就是在那裡聽，聽提婆達多毀謗舍利弗、目犍連等等的話。
這瞿迦梨他聽進去，甚至他也說出了，舍利弗、目犍連很不對，很多是是非非，惡言惡語在毀謗。這位梵主天聽到了，他就在那裡敲門，他就說：「瞿迦梨，瞿迦梨，不要毀謗舍利弗、目犍連。你們應該要在舍利弗、目犍連的身上，要起那分淨(信)心。因為目犍連、舍利弗，他們的心很清淨、柔軟，他們已經修清淨行了。你不應該來毀謗這兩位尊者，不應該接受這種不正確的道理，這樣來毀謗清淨的修行人。」
這位瞿迦梨，他就問梵主天，他就問他說：「那你呢？你是不是已經皈依佛了？」「是啊！」梵主天這樣回答，「是啊！我已經皈依佛了。」「佛陀不是告訴你，你已經是得阿那含果了？」「有啊，佛陀已經說，我已經有得阿那含。」就說：「你既然已經得阿那含，就是「不還」，意思就是，已經不必管人間的世俗事，為何你一個梵主天，來管我們僧團的事情呢？」這位梵主天他聽到了，這種人不能理，所以就不要再與他辯。
離開了瞿迦梨的寮房，他就來到佛前，向佛陀頂禮，就將剛才在瞿迦梨的寮房，與他說話、對答的這件事情，向佛陀說。佛陀聽後讚歎：「梵主天，沒有錯，像這樣的人，你再怎麼告訴他，他還是執著，執著於這種邪教。提婆達多給他不正確的觀念，他就執著於不正確的道理中，所以你如何告訴他，都無法轉回他執著的心念。」
這是佛陀的時代，天主護法。在比丘群中也有這種慳貪、執著。慳貪什麼呢？他守在生死是苦，我要趕緊求我自己獨善其身。他獨善其身，若能自己清淨心行，還不壞。不過，他還是去接受到，不正確的觀念，再生出了對聖僧的聖僧，來做毀謗。所以，這就是修小行者，道理不通達，所以他就會偏向。自己守著自己好，但是又去接受別人，不正確的觀念，口就生出毀謗。
這我們就要人人要很小心，我們在一個團體中在修行，是不是我們也有這樣的心態呢？獨善其身，顧我自己好，不只是顧自己的好，還要毀謗別人的不好，這就是叫做修小行之人，這就是沒有接受到佛陀的教育，行菩薩法。
佛陀的教育，雖然是隨眾生的根機，開始用種種因緣、譬喻來說小教，無不都是要引導人人，能夠入菩薩道，說菩薩法。這是佛陀的目的。但是，有的人就是半路停滯，就容易走到偏道去，所以我們只受持於小法，只想我自己能解脫就好。自己能夠解脫，這個小心眼卻無法容納別人，這個心這麼小，如何能解脫？所以「於佛大法離遠違」，離佛的法愈來愈遠，甚至違背道理在走。這種人這就是小根，小根智樂小法。
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》
我們昨天也是說過，佛陀就是用種種譬喻，祇夜、優婆提舍經，讓我們再重複記得，記得我們到底聽過多少經，讀過多少經，我們應該要再重複。重複用「祇夜」，祇夜就是「重頌」，我們再重新用短短的偈文，我們再來複誦(重頌)過，無不都是要我們謹記於心。
法聽了之後要記入心，而後也能將經說一段，大家來討論。大家的心得，彼此來討論，來研究這段經文，它的絃外之音是什麼，經典之中包含有多深，我們應該要再多用心。一句之中，含著多大的道理存在！所以「優婆提舍經」，是一種論，論義，大家能夠互相來討論，大家瞭解它其中的義理。
不過，「鈍根樂小法」，在僧團中，就有此種鈍根，無法體會大法，將自己還守住，執著於他自己的境界中，或者是人云亦云，不好的話聽進去，執著住。這種「鈍根樂小法」，這樣的人只是「貪著於生死」。
鈍根樂小法
貪著於生死
於諸無量佛
不行深妙道
眾苦所惱亂
為是說涅槃
《法華經方便品第二》
這段經文開始又說，這種「鈍根樂小法」之人，他就是「貪著於生死」。雖然知道生死苦，所以要求解脫，就在那裡停滯，心不寬大。就剛才譬如那位瞿迦梨比丘，你們想，像這樣的人，在此生死中能解脫嗎？偏差了，已經就在邪道中。
所以他於無量佛，「於諸無量佛」，在無量佛的過程中，「不行深妙道」。像這樣的人，他能遇到佛，出家，修行於僧團中，他一定也是有因緣。他的因緣也有可能，來自無量佛的時代，他就有這分發心修行，只是鈍根，根鈍樂小法。「不行深妙道」，就是沒有真實來接受佛的教法。這種人就是違背佛的道理，對佛的大法，都沒有繼續去精進，就是沒有深入此妙道。「眾苦所惱亂」，所以停滯於此芸芸苦難中，六道輪迴裡，甚至很多不正確的邪道煩惱，來困擾著。
佛陀就是，看僧團之中還有這樣的人，所以佛陀知道這些人，他沒有排斥出去，還是容納他於其中，即使是這種根機之人，佛陀還是為這些人說涅槃。「為是說涅槃」，就是要教他們，如何要消滅這種生死的方法，但是以小法讓他雜亂心，能夠稍停下來。像這種人，無法說大涅槃，意思就是說，說小法先制止他的心的那種雜念，先以小小的法，先讓這樣他度過，等待未來的根機。這就是眾生的心病，貪著「貪著於生死」。
我們來瞭解，何謂貪著於生死？那就是「多求無厭足」，叫做貪。
貪著於生死：
多求而無厭足為貪
貪心固著
而不離愛欲利養
貪著生無明
漏落生死
煩惱不斷
剛才說的是有關修行的執著，但是一般人還是一樣貪著，貪心固著而不離愛欲，就是利養，全都是貪著於利養。這個心，看到現在的人有什麼，我們就趕緊想要與人一樣，擁有這種現在的流行。
所以，現在的環保菩薩很辛苦，在回收中，多少整理好的，還是很有用的東西，但是被淘汰成為垃圾。這都是我們人的心欲，貪，貪要更多新的來，舊的他就不要了。這種的心態，現在的社會不知道有多少！
貪著，就再生無明，所以「漏落生死，煩惱不斷」。這樣我們戒、定、慧都漏掉了，所以，就要再落此生死煩惱中。佛陀想要一一將他拉起來，但是他又跌下去，真的是「漏落生死，煩惱不斷」。
我們若只在小根器，獨善其身，讓你修得很好，要求解脫，解脫於生死中，要解脫，於佛法甚深之妙法不肯去瞭解，這樣想要解脫，也沒那麼容易。所以，不肯起行，不肯，佛陀開始說大法，我們應該要再次，重新出發。
故專求解脫於生死
而於佛之甚深妙法
不能瞭解
起行大法
因此佛所以先說
小乘涅槃也
我們過去佛陀向我們說小法，給我們一個，稍微休息，就如一個化城一樣，說這樣修行，「快到了！快到了！到了，你們在此處休息一下。」但是，過一段時間，佛就再說：「不是，你若是真的想要到達究竟涅槃、寂靜的境界，還有一段路。這是一個，方便讓你們休息的地方。」這就是佛陀過去所說的小法，將大家的心，清淨心，啟發起來。
現在開始就要發大心，向前走。但是這種小根、鈍根，光是樂於小法，只歡喜修在「我已經清淨了」，這樣就好。佛陀在此化城，告訴我們前面還要再去，才有究竟回歸我們，心靈的如來本性，要我們再往前走。這些小根智之人，他就停滯於那裡，所以「不能瞭解，起行大法」，不肯再起行。
走到這裡就停下來，不肯再起步向前，聽大法，去解大法。所以因此，佛陀總不會放掉，停在那裡。就如帶孩子帶到這裡，「來，再走一下。」孩子耍脾氣在半路，當父母的也要再回去，用種種的方法去哄他，要如何讓他能再跟著向前走。所以因此，「因此佛所以先說，小乘涅槃(也)」，先說此法。
常常說過，「涅槃」就是清淨。小乘的清淨法，就是不要染著世間，種種的污染，情愛、欲念，要斷除。這是在小法之中，開始就是這麼說。所以，我們既然修行，哪怕我們是修小法，至少也要安分於守好自己，不要還有愛著，貪著利養，這是千萬不可。
我們必定要行菩薩道，要行大法，不要到小乘就這樣停下來，不只不要停，還不能有貪著利養。
修行，在開始，我們要先將我們的心淨化，不要有種種的煩惱，來拖累我們的心，我們更不要貪著人家的利養。我們在人間修行，所以要知道苦集人生，不可受慳貪執著住。甚至，我們要接受佛陀的教法，那就是行菩薩道，甚至我們應該，要時時自我警惕，我們與佛陀的大法有違背嗎？我們絕對不要遠離佛陀的大法，要緊跟著佛，化城，一個(過)程，度過了，我們還要再啟程，向康莊的大菩提道走。所以大家時時要多用心。
Explanations by Master Cheng-Yan
Subject: Let Go of Desires (貪著當捨離)
Date: June. 30. 2014
“In a life of suffering, we are greedy and stingy and do not accept the Buddha’s teaching of the Bodhisattva-path; instead we practice the Small [Vehicle] Dharma for liberation. Thus we distance ourselves from the Great [Vehicle] Dharma.”
Suffering accumulates in our lives; this is so painful. But we may feel, “There is no suffering; every day is the same.” This reflects our state of confusion. If we do not feel we have suffered in life, we must promptly be grateful. But then we must contemplate this more deeply. Though we do not feel we have suffered, consider that we still go through birth, aging, illness and death. We also suffer being apart from loved ones, being together with those we hate and being separated in life and by death. These are the sufferings in life.
Moreover, life is impermanent and no one can predict the changes in their own lives. Isn’t this suffering? The Buddha knows we live in a state of confusion, so He comes to this world to help us recognize and make us aware of suffering. We must also recognize collective karma, which causes suffering in the world through the imbalance of the four elements. Furthermore, He tells us that manmade calamities come from imbalances in people’s minds. By accumulating the causes of suffering, we are subject to collective karma. Then He explained to us the many paths that will lead us back to our intrinsic nature.
If we can all listen to and take in His teachings, we can diligently walk the road to which He led us and we can follow the principles of this Path. By doing so, the sutras, the principles of all things in the world, will be clear to us. Then naturally we will return to our pure intrinsic nature.
Unfortunately, we continue to accumulate the causes of suffering and are still immersed in greed, stinginess and attachment. We are even unwilling to use the Buddha’s teachings to open our hearts so we can step onto the great, direct path. Rather, we still rely on what other people say; we take in and cling to their words.
This is like a story from the Buddha’s lifetime when He was at the abode in the Jetavana Grove. One morning before dawn, a heavenly lord who had already taken refuge with the Buddha wanted to come and pay respect to Him. However, when he arrived, it was still dark and the Buddha was sitting in meditation. The heavenly lord thought that this was not the time to disturb Him, so he waited outside the dormitory. It just so happened that he stood close to a bhiksu named Kokalika. Kokalika was someone who had been listening to Devadatta’s slanders of Sariputra, Maudgalyayana and others. Kokalika took in everything he heard, and then he spread negative things about Sariputra and Maudgalyayana. He slandered them with his harsh speech.
When this heavenly lord heard him, he knocked on his door and said, “Kokalika, do not slander Sariputra and Maudgalyayana. You should have pure faith when it comes to Sariputra and Maudgalyayana. Sariputra and Maudgalyayana are very pure and gentle, and are already engaging in purifying practices. You should not slander them nor accept incorrect information and use it to slander these pure spiritual practitioners.”
Kokalika asked the heavenly lord, “What about you?Have you taken refuge with the Buddha?”“Yes,” said the heavenly lord, “Yes, I have already taken refuge with the Buddha.”
“Did the Buddha tell you that you have already attained the fruit of Anagamin?”“Yes, the Buddha said I have already attained the fruit of Anagamin.”“Since you have already attained Anagamin, you should practice never returning,” implying that he should not bother himself with worldly matters.“Why do you, a heavenly lord, care about our Sangha’s affairs?”
When the heavenly lord heard this, he realized he could not reason with this person, so he did not continue debating with him.After leaving Kokalika’s dormitory, he came before the Buddha and paid his respects.Then he told the Buddha about his conversation with Kokalika at the dormitory.After hearing the story, the Buddha praised him.“Heavenly lord, you are right.People like this, no matter what you say to them, will remain attached to deviant teachings.Devadatta instilled incorrect principles in him, so he clings to them.Therefore, no matter what you say to him you will not be able to change his mindset.”During the Buddha’s lifetime, there was such a heavenly Dharma-protector but even among the bhiksus were some who were stingy, greedy and had attachments.
What were they greedy and stingy about?They focused on the suffering of samara, so they quickly sought only to awaken themselves.Because that was all they wanted, they only tried to maintain pure minds and actions.However, they also accepted mistaken perspectives, so they slandered honored monastics in the Songhai.In this way, Small Vehicle practitioners did not thoroughly understand principles, so they went astray.
It is good that they watched out for themselves, but they also accepted other people’s mistaken perspectives, so they began to slander others.Therefore, we must be very careful.
As part of a group of spiritual practitioners, do we also have this kind of mindset?We may only seek our own awakening so we can take care of ourselves alone.If we not only take care of ourselves alone, but also slander others, that would make us Small Vehicle practitioners.Then we have not really accepted the Buddha’s teachings to practice the Bodhisattv-path.Although the Buddha taught according to sentient beings’ capabilities by using various causes and conditions to expound Small Vehicle Dharma, everything He said led people onto the Bodhisattva-path.This was the Buddha’s goal.
However, some people may stop halfway and may easily deviate onto the wrong path.
So, if we only practice Small Vehicle Dharma and only think about our own liberation, our narrow minds cannot tolerate others.Then how can we attain liberation?That will lead us farther and farther away from the Buddha’s great Dharma.We may even act against [true] practices.Then we are people of limited capabilities who delight in Small [Vehicle] Dharma.
I also speak 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.
As we discussed yesterday, the Buddha used various analogies, geyas, and upadesa texts to enhance our memory through repetition.No matter how many teachings we have heard and how many sutras we have read, we should [study them] again through geyas.“Geyas” are repeated verses.We recite the sutra again as short verses to help us commit the teachings to our minds.After listening to the Dharma, we must commit it to memory.Then later we can recite a section so we can discuss it and share our realizations.Through our mutual discussion, we study the text to understand its implications. Sutras are very profound. We must carefully study them because each sentence contains great principles.
Additionally, “the upadesa texts” are discussions of the meaning. Through discussion, we can understand the principles and meanings. But [some] “delight in Small [Vehicle] Dharma”. Within the Sangha were those with dull capabilities who could not comprehend the great Dharma. They still maintained and were attached to their own states of mind, or they simply repeated what others said and clung to the negative things they heard. These people had “dull capabilities” and “delighted in Small [Vehicle] Dharma, greedily clinging to cyclic existence”.
Those with dull capabilities delight in Small [Vehicle] Dharma and greedily cling to cyclic existence. Despite encountering countless Buddhas, they have not walked the profound, wondrous path. They are troubled by myriads of afflictions, so for them I speak of Nirvana.
Then this passage goes on to state, “Those with dull capabilities delight in Small [Vehicle] Dharma, and greedily cling to cyclic existence”. They knew that cyclic existence is suffering, so they sought liberation. Then they remained in that mindset, so they remained narrow-minded.
Take Bhiksu Kokalika for example. Think about it, can this kind of person really become liberated from birth and death? Because he went astray, he was already on a deviant path. Thus, “despite encountering countless Buddhas” [over countless lifetimes of spiritual practice, he had “not walked the profound, wondrous path”. He and people like him who could encounter the Buddha, become monastics and engage in spiritual practice in the Sangha, could do so because of their karmic conditions. His causes and conditions might have originated in time spent with countless Buddhas. Thus, he aspired to engage in spiritual practice. However, due to his dull capabilities, he only delighted in Small [Vehicle] Dharma. He did not “walk the profound, wondrous path, so he has not truly accepted the Buddha-Dharma. People like him went against the principles of the Buddha and did not diligently practice the great Dharma. Thus they did not penetrate this wondrous path and “were troubled by myriads of afflictions”. So, they were still immersed in the suffering of cyclic existence in the Six Realms. Furthermore, they became troubled by the many afflictions on this deviant path.
The Buddha saw there were still people like this in the Sangha. He knew about them but did not reject them. Instead, He included them. Even though their capabilities [were limited], He still gave them teachings about Nirvana. “So for them I speak of Nirvana”. He taught them ways to eliminate birth and death, but He first used the Small [Vehicle] Dharma to calm their distracted minds because these people could not [yet accept] the great Nirvana. This means that He first gave them Small [Vehicle] Dharma to help control their discursive thoughts. [Skillful means] could help them get through this stage, until their capabilities matured. All sentient beings have this problem; we “greedily cling to cyclic existence”.
Let us understand what this phrase means. It means that “we have insatiable desires”. This is greed.
Greedily cling to cyclic existence: Greed is having insatiable desires. With a strong sense of greed, we cannot free ourselves from cravings for wealth. Clinging gives rise to ignorance, which creates Leaks that trap us in cyclic existence with endless afflictions.
We just discussed the attachments of spiritual practitioners. However, ordinary people are also greedy. With a strong sense of greed, they cannot be free from cravings for wealth. They are always craving wealth. With such a mindset, when they see what other people have, they want to quickly be like them and own what is fashionable. This is why our recycling Bodhisattvas have [so much to sort through]. As they sort recyclables, they find many things that are still usable but were thrown out as trash. This is all because of people’s desires. We are greedy for new things, so we get rid of the old ones. This mentality pervades our society. Greed and attachments will give rise to ignorance “which create Leaks that trap us in cyclic existence with endless afflictions.” Thus, precepts, Samadhi and wisdom leak away, and we fall into samsara and afflictions. The Buddha wanted to pull us up one by one, but we fall down again.
Indeed, we have “Leak that trap us in cyclic existence with endless afflictions.” If our capabilities remain limited, we will only seek to awaken ourselves and practice to liberate ourselves from samsara. We want to be liberated, but if we are unwilling to understand the profound and wondrous Buddha-Dharma, attaining liberation will not be that easy.
Thus, [some people] refers to start practicing. The Buddha began expounding the great Dharma, so we must begin [our practice] anew.
Because of their singular focus on seeking liberation from cyclic existence, they cannot understand the Buddha’s extremely profound and wondrous Dharma, nor can they begin to practice the great Dharma. Therefore, the Buddha first taught the Nirvana of the Small Vehicle.
In the past, the Buddha gave us Small [Vehicle] Dharma so we could take a short break. This is like a conjured city. As we practice, [the Buddha says], “We are almost there we have arrived, rest here.” However, after a while, the Buddha then says, “This is not it. If you really want to attain ultimate Nirvana, that tranquil and still state, you still have a ways to go. This is just a convenient place for you to take a break.”
This is the Small [Vehicle] Dharma the Buddha taught unlock the purity in people’s minds. From this point on, we must develop great aspirations and move forward. Yet those with limited capabilities delight in the Small [Vehicle] Dharma and stop when they think, “I am already pure; this is good enough.”
At the conjured city, the Buddha tells us we still need to move forward so we can ultimately return to our intrinsic Tathagata-nature. So, we wants us to keep moving. People with limited capabilities will stop at that stage, so “they cannot understand or begin to practice the great Dharma.” They do not to start out again, so they stop at this. They are unwilling to move forward and t listen to or understand the great teachings.
However, the Buddha would not leave them there. That would be like taking a child somewhere and saying, “Come on, just a little further. If a child throws a tantrum [and stops], the parents must go back and use various means to comfort him. And try to get him to keep moving forward. Therefore, “the Buddha first taught the Nirvana of the Small Vehicle.” This was the initial teaching.
As I often mention, “Nirvana” means pure and clean. The purifying teaching of the Small Vehicle is to remain undefiled by impurities of the world and to eliminate our cravings and desires. These are a part of the Small Vehicle Dharma, which was taught first.
So, since we engage in spiritual practice, even if we only practice Small Vehicle teachings, we should at least be content and do our duty. We must not have cravings and attachments or desire offerings or wealth. We absolutely must not.
Therefore, we must walk the Bodhisattva-path and practice the Great [Vehicle] Dharma. We cannot stop with the Small Vehicle. Not only can we not stop, but we also must not crave wealth.
As we engage in spiritual practice, we must first purify our minds so various afflictions will not encumber us. We especially must not crave others’ wealth.
As we engage in spiritual practice, we must realize how suffering accumulates in life. We cannot be entangled by stinginess and greed. We must also accept the Buddha’s teaching, which is to walk the Bodhisattva-path. We must also be constantly vigilant about whether we have gone against the Buddha’s great Dharma. We must never stray from the Buddha’s great Dharma, but follow Him closely. After reaching the conjured city, we must start off again on the broad Bodhi-path. So, we should always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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