20140701《靜思妙蓮華》當願眾生行深妙道（第338集）
⊙願諸眾生，解如來道，入智慧海，住如來家，行如來行，著如來衣。
⊙「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》
⊙不行深妙道：去佛遙遠之眾生，未能沾於法華經之深妙法，唯是未能行入深妙道。
⊙眾苦所惱亂：世諸苦難來自貪瞋癡念，諸不如意，欲念難填滿，常求不得苦，惱亂自他而不自愧咎。
⊙人身無常不覺知，常著千年夢幻不覺醒，時代人世凶惡之遊戲，婬欲泯滅人倫，道德規範，毫無情理，無慚愧心。
⊙為是說涅槃：譯為圓寂，或滅度。滅生死之因果，渡生死之瀑流也。寂滅：滅諸煩惱得安穩之義。
【證嚴上人開示】
願諸眾生
解如來道
入智慧海
住如來家
行如來行
著如來衣
我們學佛，期待我們人人從初發心開始，這念心在三寶中，我們要時時勤念三寶。人人都是佛教徒，佛教徒從皈依那一刻開始，我們每天早、晚課，都是有「三皈依」，時時提醒我們人人，「(自)皈依佛，當願眾生，體解大道，發無上心」。
各位，我們自己，是不是有體解大道？我們自己有了體解大道，我們安住我們的心，從我們的體解大道，是否我們有「當願眾生」，我們自己有體解大道，眾生呢？其他的人，不知懂得佛的道理否？
人生，苦難偏多，所苦的不是物質。現在的人，貿易、工業等等很發達，所以謀生不困難，為什麼叫做苦？有形的物質不欠缺，無形的智慧很缺陷。現在的人只有世智辯聰，卻缺了通達道理之智慧。所以我們要發心，「當願眾生」人人都能通達道理。這是我們開始三皈依，第一個願，第一個發心，我們就有這樣的心願。所以我們必定要，依照皈依三寶這三願，我們要身體力行。
「(自)皈依法，當願眾生，（深入經藏，）智慧如海」，我們要啟發我們的智慧。而「（自皈依僧，）當願眾生，統理大眾，一切無礙。」這就是要度眾生。除了我們自己要瞭解，通情達理的智慧以外，我們還要再發心，要如何將佛法能夠普遍人間，人人將這條菩提大直道，能夠人人走入這條路，瞭解這條路的風光、道理，甚至一心入經藏之中，回歸我們人人本具的真如本性。
這就是我們人人應該要努力。這是修自己，覺他人，我們自己若不好好用功，我們要如何將此法，再去覺悟其他人呢？所以我們要「願諸眾生，解如來道」。大家要用這念心，當願所有的眾生，都能夠暸解如來的這個道理。我們若能瞭解道理，很自然就「入智慧海」。
智慧海是表示開闊的意思。這就是我們若能智慧入心，心，心眼見識就如智慧海，若如此，我們才能真正接近佛的境界。所以我們若能「入智慧海」，就要住「住如來家」。
如來的家庭，是一個眾人的境界，不是自己單獨一個人。佛陀是三界中，眾生之慈父，可見我們的家庭，如來家有多麼大！所以我們若能「入智慧海」，就能「住如來家」，是多麼祥和的境界啊！
「行如來行」，這家庭的家規，就是視天下如一家，視天下人如己親，人人就是共同一個法髓，活我們的慧命。所以「著如來衣」，大家穿的這件衣服就是如來衣。看慈濟大團體，我們若看到一大群人很整齊，整齊的隊伍，大家一看就知道那是慈濟人。他們可能要去哪裡，去做些為社會人群付出的事情，這全都已經定下來的那種形象。
我們人人，是以天下眾生為己任，所以我們一定發心如初，要淨化我們自己的自心，也要淨化天下眾生的心，也是要發心立願，弘揚佛陀的教法。
「眾生無邊誓願度」，最先的發願，就是要度眾生。為了要度眾生，所以「煩惱無盡誓願斷」。我們就要斷煩惱，我們自己若不好好將煩惱斷除，我們如何度眾生呢？「法門無量誓願學」，你要斷煩惱，你要知道方法，佛陀的法，遼闊如大海一樣，眾生的根機無量，所以我們就要，學很多的法門、方法，來面對著芸芸眾生。這是我們的心願。
「佛道無上誓願成」，這條路很長，無上，沒有比佛法更超然的道理。所以我們都應該要瞭解，要知道，我們要達成通情達理，透徹佛的境界，回歸人人真如本性，這是我們人人的心願。
所以，佛來人間一大事因緣，無不都是為了這些事情，如何來度眾生，如何將佛法普及眾生，讓眾生人人能夠瞭解，一切的苦難，就是從心的煩惱開始。所以，要除去眾生的煩惱，就要說無量法。不過，有的眾生還是在小根，「鈍根樂小法」，前面已經說過了，那種「鈍根樂小法」，所以我們就要用耐心。佛陀不捨任何一個眾生。
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》
在此種人間，還不覺醒的人，除了「鈍根樂小法」，還有很多大多數的人，還是貪著於生死，不懂得趕緊了斷人間，不懂得趕緊來接受清泉佛法。所以佛陀他的悲憫，對貪著於生死的這一類人。「於諸無量佛」，這些人應該在無量佛所，也有聽過法，只是自己的心很鈍，還是在貪著中，還未完全去除貪著煩惱。
這樣的人，他應該是，於過去無量佛的地方，同樣有修行、入僧團，但是「不行深妙道」。就是一樣不精進，不用心，養成了這種的習氣，所以，現在於僧團中，也是同樣這樣，在此人間「眾苦所惱亂」。為這些人，釋迦佛還是不放棄，「為是說涅槃」。
我們前面已經說過大概，現在我們再來瞭解，「不行深妙道」。
不行深妙道：
去佛遙遠之眾生
未能沾於法華經
之深妙法
唯是
未能行入深妙道
這些人，於諸無量佛，無量諸佛所的這些人，「不行深妙道」，這些都是去佛甚遠，遠離佛。雖然看起來是在修行，不過他的心與佛的心離很遠，佛的見解，他根本無法去體會、瞭解。
我們之前不就是，一直用很長的時間，在說佛知、佛見。佛的知見，這些人既然離佛那麼遙遠，如何能瞭解佛的知見呢？佛的見解是什麼？這些懵懂「鈍根樂小法」之人，貪著於生死中，滿心都是煩惱之人，哪有辦法體會到，佛陀那分如海、如虛空宇宙，這種開闊的心胸，他怎麼能瞭解呢？像這種的人，就是「去佛遙遠之眾生」，離開佛非常非常遙遠的人。
「未能沾於法華經之深妙法」，他將來於此小法中，已經是停滯、貪著在那裡，對《法華經》漠不關心，他都沒有去沾到法益。「唯是未能行入深妙道」，還未進來的這種人，只是停滯於小法而已，這大道妙法，還未深入，還未進來，這種人稱為「不行深妙道」。
「眾苦所惱亂」，所有的苦都是眾生的心念，所製造出來。所以，眾生的心念，製造出了無量的煩惱，這樣來惱亂眾生的心，這全都是心與心之間在複製，複製了無量數的煩惱，所做出來的亂了眾生的心。這種讓人人煩惱，人人的心就無法靜下來，這就是人間。
現在的人間不就是這樣嗎？道理全都是不通達，人倫道理已經在人間，是一種微末了。所以我們常常說，何謂末法？末法，就是人倫道理，已經到了最末端之時，就是人生道上的道理，已經是很微末了，所以社會人間就會亂，亂象很多，不只是四大不調和，最重要是來自人心不調和，所以變成了「眾苦所惱亂」。
眾苦所惱亂：
世諸苦難
來自貪瞋癡念
諸不如意
欲念難填滿
常求不得苦
惱亂自他
而不自愧咎
「世諸苦難」，這世間的苦難，就是來自於貪、瞋、癡。這念貪、瞋、癡，就是在這不如意中。十幾件的希望，有九件無法達成我們的希望，這就是不如意。不如意就是來自於貪、瞋、癡。你一切無所求，就沒有不如意之事；就是因為你有所求，所以，求不到，那就不如意。
這欲念很難，難以填滿。欲念就如無底洞一樣，你怎麼灌了多少的利益，在他的身上，他還是不夠。所以常常說，有十都缺九。人生的欲望永遠都不滿足，「常求不得苦」，常常在求，但是怎麼求都求不得的苦。
這人生遺憾的事情很多，哪怕我們真的是少欲知足，不過還有不滿足之處——老、病、死。在人生有哪一件事是讓我們，永恆全都能使我們很滿足的？我們能永遠身體健康嗎？這也是遺憾之處，難啊！能夠長生不老嗎？還是一樣，難啊！能夠出生一直到老，都不會死嗎？再說，更難啊！
所以，這就是人生。我們常常在求，常常都是不得，所以時時都是苦。這全是「惱亂自他(而)不自愧咎」。我們人人都不知世間的無常，常常要做長期的夢，(求)不得，就來擾亂他人，這也是很多。
人身無常不覺知
常著千年夢幻
不覺醒
時代人世
凶惡之遊戲
婬欲泯滅人倫
道德規範
毫無情理
無慚愧心
所以，人生無常，都是不覺知，所以，「常著千年夢」，這種夢幻都不覺醒。就如現在的時代，你看，時代已經是，在凶惡的世代裡，大家都在這種，好像在遊戲一樣，有的人所做的，這樣心狠手辣，好像在舞臺上在演戲一樣，真的是人生，會讓人感覺到很擔憂，。覺醒的人，來看這個世間，就是凶惡的遊戲。「婬欲泯滅人倫」，道德的規範全都沒有了，這是現代的世間。
所以，佛陀為此，他就用小乘法，「為是說涅槃」，要讓大家知道，你要去除煩惱，六道很苦，說盡了苦道，希望人人能夠警惕這念心。
為是說涅槃：
譯為圓寂
或滅度
滅生死之因果
渡生死之瀑流也
寂滅：滅諸煩惱得
安穩之義
涅槃也稱為圓寂，或者是稱為滅度。「滅」，就是滅生死因果。你不要再去與他造因，不要再與他結怨，就不會再於六道中牽絆，無法斷除。所以「渡生死之瀑流(也)」，我們若能瞭解，我們都要與人結好緣，將他度到佛的康莊大路。我知道這條路，我將你帶到，目的到了，我再回頭再帶迷路的人，再將他帶好，帶到目的地，這就是菩薩道。不是貪著於生死中，來來回回，他已經斷了生死之因，卻是有倒駕慈航度眾生的願。所以，這種寂滅，已經斷除了生死之因，也渡過了生死之瀑流，已經渡過，所以安然自在。
滅，寂滅，滅諸煩惱，能夠得到安穩的意思，叫做「涅槃」。示涅槃，就是要斷除一切煩惱，甚至要發大心。在生死中，這種因果，我們要很清楚，我們才能渡過這生死瀑流，那就是惱亂。在人間充滿了煩惱，煩惱就像河流的洶滔，很洶湧的浪，所以，我們若能夠，安安穩穩渡過去，那就是能夠安穩，「滅諸煩惱得安穩」，我們就安穩下來。
到達了，要再回來，還是度眾生過去，還是再安穩回來，再度眾生過去，這就是叫做寂滅。我們的心永遠很乾淨，滅掉了很多眾生煩惱，因緣果報，我們很清楚，所以只有度眾生，結度眾生之緣，沒有眾生污染的牽絆在，這就是修行的心境。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: May Sentient Beings Walk the Wondrous Path (當願眾生行深妙道)
Date: July. 01. 2014
May all sentient beings understand the Tathagata-path, enter a sea of wisdom, dwell in the Tathagata-home, carry out Tathagata-actions and don Tathagata-clothing.
When we learn the Buddha’s Way, from the moment we form our initial aspirations and [take refuge] in the Three Treasures, we must always be mindful of the Three Treasures. We are all disciples of the Buddha. From the moment we took refuge, we recite the Three Refuges as part of every morning and evening recitation. We constantly remind ourselves, “I take refuge in the Buddha. May I, and all living beings, profoundly understand the Great Path and bring forth the unsurpassed Bodhi-mind.”
Everyone, have we ourselves understood the Great Path? When we understand the Great Path, our minds can remain calm and collected. After we understand the Great Path, have we [wished the same for sentient beings?] We ourselves have understood the Great Path, but what about sentient beings? Other people? Do they understand the Buddha’s principles?
In life, there is much suffering, but it is not caused by lack of material wealth. Nowadays, there is a lot of trade and manufacturing, as finding a job is not difficult. Then where is the suffering coming from? People do not lack tangible material goods, but they greatly lack intangible wisdom. People nowadays only have worldly intelligence; they lack the wisdom to completely understand the truth. So, we must form aspirations. “May I, and all sentient beings,” completely understand the truth. As we recite the Three Refuges, this is our first vow and aspiration. This becomes our [mission]. Therefore, we must put the three vows of the Three Refuges into practice.
“I take refuge in the Dharma. May I, and all sentient beings, have a sea of wisdom.” We must awaken our wisdom, then [vow,] “May I, and all sentient beings, lead the great assembly without any obstructions.” This means we must transform sentient beings. Aside from developing the wisdom to understand principles ourselves, we must then aspire to spread the Buddha-Dharma throughout the world, so everyone can enter this great, direct Bodhi-path and recognize its beauty and principles. We should also wholeheartedly enter the Sutra-treasury and return to our intrinsic nature of True Suchness. This is what all of us must strive to do.
We must cultivate ourselves to awaken others. If we do not work hard, how can we use this Dharma to awaken others? So, we must vow, “May I, and all sentient beings, understand the Tathagata-path.” With this mindset, we can vow to help all sentient beings understand the Tathagata’s principles. If we can understand the principles, naturally we will “enter the sea of wisdom.”
Wisdom is likened to a sea to signify vastness. If we can develop wisdom, our minds see and recognize our consciousness, like a sea of wisdom. Only when this happens, can we truly approach the state of the Buddha. Thus, if we can “enter a sea of wisdom,” we will “dwell in the Tathagata-home.” The Tathagata’s family is a group environment, not a solitary one.
The Buddha is the kind father of sentient beings in the Three Realms, so it is clear that our family, the Tathagata-home, is very large.Thus, if we can “enter a sea of wisdom,” we can “dwell in the Tathagata-home,” which is a very harmonious state.[Then we] “carry out Tathagata-actions”.The rule of this family is to view the world as part of our family and everyone as our loved one.For all of us, wisdom-life is reinvigorated by the same Dharma-essence.Then we can “don Tathagata-clothing”.The clothing we all wear is Tathagata-clothing.
Consider our Tzu Chi organization.When people see Tzu Chi volunteers in an orderly formation, they immediately know that we are Tzu Chi volunteers.They know we are probably going somewhere to do something that benefits all people.This is already a fixed image in people’s minds.Each of us must take personal responsibility for all sentient beings.So, we must sustain our initial aspiration.
We want to purify our own minds as well as the minds of all sentient beings.We also aspire and vow to widely spread the Buddha’s teachings.“I vow to deliver countless sentient beings.”Our first vow is to deliver sentient beings.In order to do so, we “vow to eliminate endless afflictions”.We must eliminate endless afflictions.If we cannot eliminate our own afflictions, how can we transform sentient beings?
“I vow to learn infinite Dharma-doors.”We must learn how to eliminate afflictions.The Buddha-Dharma is as expansive as the sea.Sentient beings’ capabilities are infinitely varied, so we must learn many.Dharma-doors and methods to accommodate myriad living beings.This is our vow.
“I vow to attain unsurpassed Buddhahood.”This road is long and unsurpassed; no principle can transcend the Dharma.So we should realize that we must understand and attain the truth and completely understand the state of Buddhahood to return to our intrinsic nature of True Suchness.This is the vow we all share.
So, the Buddha comes to this world for one great cause, to transform sentient beings and to share the Buddha-Dharma with all of them so they can understand that all suffering originates from mental afflictions.Thus, to eliminate sentient beings’ afflictions, He has to teach infinite Dharma.
But some sentient beings have limited capabilities.“Those with dull capabilities delight in Small [Vehicle] Dharma.”As I mentioned before, “those with dull capabilities delight in Small [Vehicle] Dharma.”Therefore, we must be patient.
The Buddha will not abandon any sentient being.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.
Of those in this world who have yet to awaken, other than “those with dull capabilities [who]” there are many others who greedily cling to cyclic existence.They will not promptly sever their link to the world, or promptly accept the pure Buddha-Dharma.
The Buddha still has compassion for those who greedily cling to cyclic existence.This is “despite encountering countless Buddhas”.These people have likely heard the Dharma from countless Buddhas.However, their minds were dull, and they still clung to greed, so they had not fully eliminated their greed and afflictions.These people, [in previous lives] must have engaged in spiritual practice with and joined the Sangha of countless past Buddha’s.But they “had not walked the profound and wondrous path”.They were never diligent or mindful.Because they nurtured such habitual tendencies, they still acted the same way in the Sangha.Thus in this world, they were “troubled by myriads of afflictions”.
Sakyamuni Buddha still did not abandon these people.“For them, I speak of Nirvana”.
We have spoken generally of this before.
Next, let us understand how [they have] “not walked the profound, wondrous path”.[They] have not walked the profound, wondrous path:Sentient beings who wanted far from Buddhas cannot come in contact with profound and wondrous Dharma in the Lotus Sutra. So, they have not walked the profound, wondrous path.
These people, despite encountering countless Buddhas, have not yet “walked the profound, wondrous path”. They all wandered far away from the Buddha. Though they seemed to be engaging in spiritual practice, their minds strayed very far from the Buddha’s. They could not comprehend the Buddha’s knowledge and views. Haven’t we spent a lot of time discussing the Buddha’s knowledge and views?
Since they strayed so far from the Buddha, how could these people understand His knowledge and views? What is the Buddha’s understanding? These confused people with “dull capabilities, who delighted in Small [Vehicle] Dharma, greedily clung to cyclic existence, and their minds were filled with afflictions. So, how could they comprehend the Buddha’s broad and open mind, which is vast as the sea, vast as the universe? How could they understand it? People like this are “sentient beings [who] wandered far away from Buddhas”. They have strayed very far away from Him, so they could “not come in contact with the profound, wondrous Dharma in the Lotus Sutra”. They stopped and clung to the state of Small [Vehicle] Dharma, and they did not care about the Lotus Sutra. They did not attain any benefits from this Dharma. They “have not yet been able to enter the wondrous path”.
Those who have yet to enter it have stopped at the Small [Vehicle] Dharma. They have not yet penetrated the wondrous Dharma of the great Path, have not entered it. These people are those who “have not walked the profound and wondrous path. They are troubled by myriads of afflictions”. All suffering is created by the mind. Thus, sentient beings’ thoughts give rise to countless afflictions, which will trouble them and disturb their minds. This is because afflictions are replicated as people interact with each other. This results in confusion in people’s minds. When they become afflicted, their minds cannot remain still. Isn’t this what the world is like right now? We do not understand principles at all, and morality is fading away from the world.
We constantly discuss [the era of] Dharma-decay. Dharma-decay is when morality has almost disappeared and the principles for [being a good person] have faded. This is why society has become disorderly. There is a lot of chaos, not just from the imbalance of the four elements, but more importantly, from the imbalance in our minds. This makes us “troubled by myriads of afflictions”.
[They are] troubled by myriads of afflictions: All suffering in this world arises from greed, anger and ignorance, when things do not go as people wish. Their desires are hard to fully satisfy, so they always suffer from not getting what they want. Thus, they trouble themselves and others without feeling remorse.
“All suffering in this world” arises from greed, anger and ignorance, when things do not go as people wish. If we have ten wishes, nine of them will not turn out the way we hope, leading to sense of dissatisfaction. Dissatisfaction arises from greed, anger and ignorance.
If we do not seek anything, then we will never feel dissatisfied. It is only when we have desire and cannot satisfy them that we feel dissatisfied. Desires are hard to completely satisfy. They are like a bottomless pit, no matter how many good things we put into it, it is still not enough. So, it is often said, “Out of ten, we lack nine”.
Our desires will never be satisfied, so we “always suffer from not getting what [we] want”. We constantly pursue things, but we suffer from never getting what we want. In life, there are many things we regret. Even if we are truly content and have few desires, we will still feel somewhat dissatisfied because we go through aging, illness and death. Is there anything in our lives that can bring us everlasting contentment? Can we be healthy forever? Regrettably, that is difficult. Can we live forever without growing old? That is also very difficult. Can we live till old age and not die [from and accident]? That is also very difficult.
This is the way life is. We are constantly seeking and constantly not getting what we want, so we are always suffering. Thus, we “trouble [ourselves] and others without feeling remorse” We do not realize how impermanent the world is, so we dream up long-term plans. Then when we do not get what we want we create trouble for others. This is very common.
Life is impermanent, but we are not aware of that. So, we cling to thousand-year dreams and
illusions and never awaken. In this era, people’s live are filled with vicious games. Sexual desires destroy our morality, our models of ethics and virtue. Without sense or reason, there is no shame or remorse.
Life is impermanent, but we are unaware of that.So, “we cling to thousand-year dreams”. We do not awaken from these dreams. For example, in the current era, we are living in vicious and immoral times. Everyone seems to be playing a game. Some people’s actions are so cruel and ruthless it feels like they must be acting out a play. The way people live now is really worrisome. When awakened people examine this world, they see vicious games being played.
“Sexual desires destroy our morality.” There is no longer a sense of morality in these modern times. So, the Buddha used the Small Vehicle Dharma “to speak of Nirvana”
He wanted us all to know that we must eliminate our afflictions. The Six Realms are full of suffering, so He extensively taught the Path, hoping everyone could be aware of their minds.
For them, I speak of Nirvana: Nirvana means perfect rest or crossing into extinction, extinguishing the cause and effect of samsara and crossing the violent rapids of samsara Calmness and tranquility: the perfect stillness of the mind that comes from eliminating afflictions.
Nirvana means perfect rest, or crossing into extinction, which is extinguishing samsara’s cause and effect. We must not create karmic causes with others, nor create further resentment, so we will not be entangled in the Six Realms with no way of severing [those ties].So, we must “cross the violent rapids of samsara”. We must learn that we need to form good affinities with others and lead them to the Buddha’s broad path. “I am familiar with this road, so I will guide you. When we reach the destination, I will turn around to guide others who are lost and lead them to the destination as well.” This is the path of Bodhisattvas. They do not greedily cling to cyclic existence. They come back repeatedly. They have eliminated the causes of samsara, but vow to return on the ship of compassion to transform sentient beings. They are in a state of calmness and tranquility, having eliminated the causes of samsara and having crossed the violent rapids of samsara.
Thus, they are peaceful and at ease. Calmness and tranquility are the perfect stillness of the mind that comes from eliminating afflictions.This is Nirvana. To manifest Nirvana, we must eliminate all afflictions, and also form great aspirations. We must clearly understand the law of karma to cross the violent rapids of samsara, which are afflictions.The world is full of afflictions;they are like the violent rapids of a river. So if we can salely cross them, we can be in a state of perfect stillness.
“The perfect stillness of the mind comes from eliminating afflictions” Then we can be at peace. When we reach [the other shore], we must return to bring more sentient beings across. Then we can return again to bring even more sentient beings across. We do this in calmness and tranquility.
Our minds can forever be pure once we eliminate our worldly afflictions by clearly understanding the law of karma. So, we focus on transforming sentient beings, creating good affinities with them and not becoming entangled in worldly defilements. The is the mindset of a spiritual practitioner. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙願諸眾生，解如來道，入智慧海，住如來家，行如來行，著如來衣。
⊙「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》
⊙不行深妙道：去佛遙遠之眾生，未能沾於法華經之深妙法，唯是未能行入深妙道。
⊙眾苦所惱亂：世諸苦難來自貪瞋癡念，諸不如意，欲念難填滿，常求不得苦，惱亂自他而不自愧咎。
⊙人身無常不覺知，常著千年夢幻不覺醒，時代人世凶惡之遊戲，婬欲泯滅人倫，道德規範，毫無情理，無慚愧心。
⊙為是說涅槃：譯為圓寂，或滅度。滅生死之因果，渡生死之瀑流也。寂滅：滅諸煩惱得安穩之義。
【證嚴上人開示】
願諸眾生
解如來道
入智慧海
住如來家
行如來行
著如來衣
我們學佛，期待我們人人從初發心開始，這念心在三寶中，我們要時時勤念三寶。人人都是佛教徒，佛教徒從皈依那一刻開始，我們每天早、晚課，都是有「三皈依」，時時提醒我們人人，「(自)皈依佛，當願眾生，體解大道，發無上心」。
各位，我們自己，是不是有體解大道？我們自己有了體解大道，我們安住我們的心，從我們的體解大道，是否我們有「當願眾生」，我們自己有體解大道，眾生呢？其他的人，不知懂得佛的道理否？
人生，苦難偏多，所苦的不是物質。現在的人，貿易、工業等等很發達，所以謀生不困難，為什麼叫做苦？有形的物質不欠缺，無形的智慧很缺陷。現在的人只有世智辯聰，卻缺了通達道理之智慧。所以我們要發心，「當願眾生」人人都能通達道理。這是我們開始三皈依，第一個願，第一個發心，我們就有這樣的心願。所以我們必定要，依照皈依三寶這三願，我們要身體力行。
「(自)皈依法，當願眾生，（深入經藏，）智慧如海」，我們要啟發我們的智慧。而「（自皈依僧，）當願眾生，統理大眾，一切無礙。」這就是要度眾生。除了我們自己要瞭解，通情達理的智慧以外，我們還要再發心，要如何將佛法能夠普遍人間，人人將這條菩提大直道，能夠人人走入這條路，瞭解這條路的風光、道理，甚至一心入經藏之中，回歸我們人人本具的真如本性。
這就是我們人人應該要努力。這是修自己，覺他人，我們自己若不好好用功，我們要如何將此法，再去覺悟其他人呢？所以我們要「願諸眾生，解如來道」。大家要用這念心，當願所有的眾生，都能夠暸解如來的這個道理。我們若能瞭解道理，很自然就「入智慧海」。
智慧海是表示開闊的意思。這就是我們若能智慧入心，心，心眼見識就如智慧海，若如此，我們才能真正接近佛的境界。所以我們若能「入智慧海」，就要住「住如來家」。
如來的家庭，是一個眾人的境界，不是自己單獨一個人。佛陀是三界中，眾生之慈父，可見我們的家庭，如來家有多麼大！所以我們若能「入智慧海」，就能「住如來家」，是多麼祥和的境界啊！
「行如來行」，這家庭的家規，就是視天下如一家，視天下人如己親，人人就是共同一個法髓，活我們的慧命。所以「著如來衣」，大家穿的這件衣服就是如來衣。看慈濟大團體，我們若看到一大群人很整齊，整齊的隊伍，大家一看就知道那是慈濟人。他們可能要去哪裡，去做些為社會人群付出的事情，這全都已經定下來的那種形象。
我們人人，是以天下眾生為己任，所以我們一定發心如初，要淨化我們自己的自心，也要淨化天下眾生的心，也是要發心立願，弘揚佛陀的教法。
「眾生無邊誓願度」，最先的發願，就是要度眾生。為了要度眾生，所以「煩惱無盡誓願斷」。我們就要斷煩惱，我們自己若不好好將煩惱斷除，我們如何度眾生呢？「法門無量誓願學」，你要斷煩惱，你要知道方法，佛陀的法，遼闊如大海一樣，眾生的根機無量，所以我們就要，學很多的法門、方法，來面對著芸芸眾生。這是我們的心願。
「佛道無上誓願成」，這條路很長，無上，沒有比佛法更超然的道理。所以我們都應該要瞭解，要知道，我們要達成通情達理，透徹佛的境界，回歸人人真如本性，這是我們人人的心願。
所以，佛來人間一大事因緣，無不都是為了這些事情，如何來度眾生，如何將佛法普及眾生，讓眾生人人能夠瞭解，一切的苦難，就是從心的煩惱開始。所以，要除去眾生的煩惱，就要說無量法。不過，有的眾生還是在小根，「鈍根樂小法」，前面已經說過了，那種「鈍根樂小法」，所以我們就要用耐心。佛陀不捨任何一個眾生。
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》
在此種人間，還不覺醒的人，除了「鈍根樂小法」，還有很多大多數的人，還是貪著於生死，不懂得趕緊了斷人間，不懂得趕緊來接受清泉佛法。所以佛陀他的悲憫，對貪著於生死的這一類人。「於諸無量佛」，這些人應該在無量佛所，也有聽過法，只是自己的心很鈍，還是在貪著中，還未完全去除貪著煩惱。
這樣的人，他應該是，於過去無量佛的地方，同樣有修行、入僧團，但是「不行深妙道」。就是一樣不精進，不用心，養成了這種的習氣，所以，現在於僧團中，也是同樣這樣，在此人間「眾苦所惱亂」。為這些人，釋迦佛還是不放棄，「為是說涅槃」。
我們前面已經說過大概，現在我們再來瞭解，「不行深妙道」。
不行深妙道：
去佛遙遠之眾生
未能沾於法華經
之深妙法
唯是
未能行入深妙道
這些人，於諸無量佛，無量諸佛所的這些人，「不行深妙道」，這些都是去佛甚遠，遠離佛。雖然看起來是在修行，不過他的心與佛的心離很遠，佛的見解，他根本無法去體會、瞭解。
我們之前不就是，一直用很長的時間，在說佛知、佛見。佛的知見，這些人既然離佛那麼遙遠，如何能瞭解佛的知見呢？佛的見解是什麼？這些懵懂「鈍根樂小法」之人，貪著於生死中，滿心都是煩惱之人，哪有辦法體會到，佛陀那分如海、如虛空宇宙，這種開闊的心胸，他怎麼能瞭解呢？像這種的人，就是「去佛遙遠之眾生」，離開佛非常非常遙遠的人。
「未能沾於法華經之深妙法」，他將來於此小法中，已經是停滯、貪著在那裡，對《法華經》漠不關心，他都沒有去沾到法益。「唯是未能行入深妙道」，還未進來的這種人，只是停滯於小法而已，這大道妙法，還未深入，還未進來，這種人稱為「不行深妙道」。
「眾苦所惱亂」，所有的苦都是眾生的心念，所製造出來。所以，眾生的心念，製造出了無量的煩惱，這樣來惱亂眾生的心，這全都是心與心之間在複製，複製了無量數的煩惱，所做出來的亂了眾生的心。這種讓人人煩惱，人人的心就無法靜下來，這就是人間。
現在的人間不就是這樣嗎？道理全都是不通達，人倫道理已經在人間，是一種微末了。所以我們常常說，何謂末法？末法，就是人倫道理，已經到了最末端之時，就是人生道上的道理，已經是很微末了，所以社會人間就會亂，亂象很多，不只是四大不調和，最重要是來自人心不調和，所以變成了「眾苦所惱亂」。
眾苦所惱亂：
世諸苦難
來自貪瞋癡念
諸不如意
欲念難填滿
常求不得苦
惱亂自他
而不自愧咎
「世諸苦難」，這世間的苦難，就是來自於貪、瞋、癡。這念貪、瞋、癡，就是在這不如意中。十幾件的希望，有九件無法達成我們的希望，這就是不如意。不如意就是來自於貪、瞋、癡。你一切無所求，就沒有不如意之事；就是因為你有所求，所以，求不到，那就不如意。
這欲念很難，難以填滿。欲念就如無底洞一樣，你怎麼灌了多少的利益，在他的身上，他還是不夠。所以常常說，有十都缺九。人生的欲望永遠都不滿足，「常求不得苦」，常常在求，但是怎麼求都求不得的苦。
這人生遺憾的事情很多，哪怕我們真的是少欲知足，不過還有不滿足之處——老、病、死。在人生有哪一件事是讓我們，永恆全都能使我們很滿足的？我們能永遠身體健康嗎？這也是遺憾之處，難啊！能夠長生不老嗎？還是一樣，難啊！能夠出生一直到老，都不會死嗎？再說，更難啊！
所以，這就是人生。我們常常在求，常常都是不得，所以時時都是苦。這全是「惱亂自他(而)不自愧咎」。我們人人都不知世間的無常，常常要做長期的夢，(求)不得，就來擾亂他人，這也是很多。
人身無常不覺知
常著千年夢幻
不覺醒
時代人世
凶惡之遊戲
婬欲泯滅人倫
道德規範
毫無情理
無慚愧心
所以，人生無常，都是不覺知，所以，「常著千年夢」，這種夢幻都不覺醒。就如現在的時代，你看，時代已經是，在凶惡的世代裡，大家都在這種，好像在遊戲一樣，有的人所做的，這樣心狠手辣，好像在舞臺上在演戲一樣，真的是人生，會讓人感覺到很擔憂，。覺醒的人，來看這個世間，就是凶惡的遊戲。「婬欲泯滅人倫」，道德的規範全都沒有了，這是現代的世間。
所以，佛陀為此，他就用小乘法，「為是說涅槃」，要讓大家知道，你要去除煩惱，六道很苦，說盡了苦道，希望人人能夠警惕這念心。
為是說涅槃：
譯為圓寂
或滅度
滅生死之因果
渡生死之瀑流也
寂滅：滅諸煩惱得
安穩之義
涅槃也稱為圓寂，或者是稱為滅度。「滅」，就是滅生死因果。你不要再去與他造因，不要再與他結怨，就不會再於六道中牽絆，無法斷除。所以「渡生死之瀑流(也)」，我們若能瞭解，我們都要與人結好緣，將他度到佛的康莊大路。我知道這條路，我將你帶到，目的到了，我再回頭再帶迷路的人，再將他帶好，帶到目的地，這就是菩薩道。不是貪著於生死中，來來回回，他已經斷了生死之因，卻是有倒駕慈航度眾生的願。所以，這種寂滅，已經斷除了生死之因，也渡過了生死之瀑流，已經渡過，所以安然自在。
滅，寂滅，滅諸煩惱，能夠得到安穩的意思，叫做「涅槃」。示涅槃，就是要斷除一切煩惱，甚至要發大心。在生死中，這種因果，我們要很清楚，我們才能渡過這生死瀑流，那就是惱亂。在人間充滿了煩惱，煩惱就像河流的洶滔，很洶湧的浪，所以，我們若能夠，安安穩穩渡過去，那就是能夠安穩，「滅諸煩惱得安穩」，我們就安穩下來。
到達了，要再回來，還是度眾生過去，還是再安穩回來，再度眾生過去，這就是叫做寂滅。我們的心永遠很乾淨，滅掉了很多眾生煩惱，因緣果報，我們很清楚，所以只有度眾生，結度眾生之緣，沒有眾生污染的牽絆在，這就是修行的心境。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: May Sentient Beings Walk the Wondrous Path (當願眾生行深妙道)
Date: July. 01. 2014
May all sentient beings understand the Tathagata-path, enter a sea of wisdom, dwell in the Tathagata-home, carry out Tathagata-actions and don Tathagata-clothing.
When we learn the Buddha’s Way, from the moment we form our initial aspirations and [take refuge] in the Three Treasures, we must always be mindful of the Three Treasures. We are all disciples of the Buddha. From the moment we took refuge, we recite the Three Refuges as part of every morning and evening recitation. We constantly remind ourselves, “I take refuge in the Buddha. May I, and all living beings, profoundly understand the Great Path and bring forth the unsurpassed Bodhi-mind.”
Everyone, have we ourselves understood the Great Path? When we understand the Great Path, our minds can remain calm and collected. After we understand the Great Path, have we [wished the same for sentient beings?] We ourselves have understood the Great Path, but what about sentient beings? Other people? Do they understand the Buddha’s principles?
In life, there is much suffering, but it is not caused by lack of material wealth. Nowadays, there is a lot of trade and manufacturing, as finding a job is not difficult. Then where is the suffering coming from? People do not lack tangible material goods, but they greatly lack intangible wisdom. People nowadays only have worldly intelligence; they lack the wisdom to completely understand the truth. So, we must form aspirations. “May I, and all sentient beings,” completely understand the truth. As we recite the Three Refuges, this is our first vow and aspiration. This becomes our [mission]. Therefore, we must put the three vows of the Three Refuges into practice.
“I take refuge in the Dharma. May I, and all sentient beings, have a sea of wisdom.” We must awaken our wisdom, then [vow,] “May I, and all sentient beings, lead the great assembly without any obstructions.” This means we must transform sentient beings. Aside from developing the wisdom to understand principles ourselves, we must then aspire to spread the Buddha-Dharma throughout the world, so everyone can enter this great, direct Bodhi-path and recognize its beauty and principles. We should also wholeheartedly enter the Sutra-treasury and return to our intrinsic nature of True Suchness. This is what all of us must strive to do.
We must cultivate ourselves to awaken others. If we do not work hard, how can we use this Dharma to awaken others? So, we must vow, “May I, and all sentient beings, understand the Tathagata-path.” With this mindset, we can vow to help all sentient beings understand the Tathagata’s principles. If we can understand the principles, naturally we will “enter the sea of wisdom.”
Wisdom is likened to a sea to signify vastness. If we can develop wisdom, our minds see and recognize our consciousness, like a sea of wisdom. Only when this happens, can we truly approach the state of the Buddha. Thus, if we can “enter a sea of wisdom,” we will “dwell in the Tathagata-home.” The Tathagata’s family is a group environment, not a solitary one.
The Buddha is the kind father of sentient beings in the Three Realms, so it is clear that our family, the Tathagata-home, is very large.Thus, if we can “enter a sea of wisdom,” we can “dwell in the Tathagata-home,” which is a very harmonious state.[Then we] “carry out Tathagata-actions”.The rule of this family is to view the world as part of our family and everyone as our loved one.For all of us, wisdom-life is reinvigorated by the same Dharma-essence.Then we can “don Tathagata-clothing”.The clothing we all wear is Tathagata-clothing.
Consider our Tzu Chi organization.When people see Tzu Chi volunteers in an orderly formation, they immediately know that we are Tzu Chi volunteers.They know we are probably going somewhere to do something that benefits all people.This is already a fixed image in people’s minds.Each of us must take personal responsibility for all sentient beings.So, we must sustain our initial aspiration.
We want to purify our own minds as well as the minds of all sentient beings.We also aspire and vow to widely spread the Buddha’s teachings.“I vow to deliver countless sentient beings.”Our first vow is to deliver sentient beings.In order to do so, we “vow to eliminate endless afflictions”.We must eliminate endless afflictions.If we cannot eliminate our own afflictions, how can we transform sentient beings?
“I vow to learn infinite Dharma-doors.”We must learn how to eliminate afflictions.The Buddha-Dharma is as expansive as the sea.Sentient beings’ capabilities are infinitely varied, so we must learn many.Dharma-doors and methods to accommodate myriad living beings.This is our vow.
“I vow to attain unsurpassed Buddhahood.”This road is long and unsurpassed; no principle can transcend the Dharma.So we should realize that we must understand and attain the truth and completely understand the state of Buddhahood to return to our intrinsic nature of True Suchness.This is the vow we all share.
So, the Buddha comes to this world for one great cause, to transform sentient beings and to share the Buddha-Dharma with all of them so they can understand that all suffering originates from mental afflictions.Thus, to eliminate sentient beings’ afflictions, He has to teach infinite Dharma.
But some sentient beings have limited capabilities.“Those with dull capabilities delight in Small [Vehicle] Dharma.”As I mentioned before, “those with dull capabilities delight in Small [Vehicle] Dharma.”Therefore, we must be patient.
The Buddha will not abandon any sentient being.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.
Of those in this world who have yet to awaken, other than “those with dull capabilities [who]” there are many others who greedily cling to cyclic existence.They will not promptly sever their link to the world, or promptly accept the pure Buddha-Dharma.
The Buddha still has compassion for those who greedily cling to cyclic existence.This is “despite encountering countless Buddhas”.These people have likely heard the Dharma from countless Buddhas.However, their minds were dull, and they still clung to greed, so they had not fully eliminated their greed and afflictions.These people, [in previous lives] must have engaged in spiritual practice with and joined the Sangha of countless past Buddha’s.But they “had not walked the profound and wondrous path”.They were never diligent or mindful.Because they nurtured such habitual tendencies, they still acted the same way in the Sangha.Thus in this world, they were “troubled by myriads of afflictions”.
Sakyamuni Buddha still did not abandon these people.“For them, I speak of Nirvana”.
We have spoken generally of this before.
Next, let us understand how [they have] “not walked the profound, wondrous path”.[They] have not walked the profound, wondrous path:Sentient beings who wanted far from Buddhas cannot come in contact with profound and wondrous Dharma in the Lotus Sutra. So, they have not walked the profound, wondrous path.
These people, despite encountering countless Buddhas, have not yet “walked the profound, wondrous path”. They all wandered far away from the Buddha. Though they seemed to be engaging in spiritual practice, their minds strayed very far from the Buddha’s. They could not comprehend the Buddha’s knowledge and views. Haven’t we spent a lot of time discussing the Buddha’s knowledge and views?
Since they strayed so far from the Buddha, how could these people understand His knowledge and views? What is the Buddha’s understanding? These confused people with “dull capabilities, who delighted in Small [Vehicle] Dharma, greedily clung to cyclic existence, and their minds were filled with afflictions. So, how could they comprehend the Buddha’s broad and open mind, which is vast as the sea, vast as the universe? How could they understand it? People like this are “sentient beings [who] wandered far away from Buddhas”. They have strayed very far away from Him, so they could “not come in contact with the profound, wondrous Dharma in the Lotus Sutra”. They stopped and clung to the state of Small [Vehicle] Dharma, and they did not care about the Lotus Sutra. They did not attain any benefits from this Dharma. They “have not yet been able to enter the wondrous path”.
Those who have yet to enter it have stopped at the Small [Vehicle] Dharma. They have not yet penetrated the wondrous Dharma of the great Path, have not entered it. These people are those who “have not walked the profound and wondrous path. They are troubled by myriads of afflictions”. All suffering is created by the mind. Thus, sentient beings’ thoughts give rise to countless afflictions, which will trouble them and disturb their minds. This is because afflictions are replicated as people interact with each other. This results in confusion in people’s minds. When they become afflicted, their minds cannot remain still. Isn’t this what the world is like right now? We do not understand principles at all, and morality is fading away from the world.
We constantly discuss [the era of] Dharma-decay. Dharma-decay is when morality has almost disappeared and the principles for [being a good person] have faded. This is why society has become disorderly. There is a lot of chaos, not just from the imbalance of the four elements, but more importantly, from the imbalance in our minds. This makes us “troubled by myriads of afflictions”.
[They are] troubled by myriads of afflictions: All suffering in this world arises from greed, anger and ignorance, when things do not go as people wish. Their desires are hard to fully satisfy, so they always suffer from not getting what they want. Thus, they trouble themselves and others without feeling remorse.
“All suffering in this world” arises from greed, anger and ignorance, when things do not go as people wish. If we have ten wishes, nine of them will not turn out the way we hope, leading to sense of dissatisfaction. Dissatisfaction arises from greed, anger and ignorance.
If we do not seek anything, then we will never feel dissatisfied. It is only when we have desire and cannot satisfy them that we feel dissatisfied. Desires are hard to completely satisfy. They are like a bottomless pit, no matter how many good things we put into it, it is still not enough. So, it is often said, “Out of ten, we lack nine”.
Our desires will never be satisfied, so we “always suffer from not getting what [we] want”. We constantly pursue things, but we suffer from never getting what we want. In life, there are many things we regret. Even if we are truly content and have few desires, we will still feel somewhat dissatisfied because we go through aging, illness and death. Is there anything in our lives that can bring us everlasting contentment? Can we be healthy forever? Regrettably, that is difficult. Can we live forever without growing old? That is also very difficult. Can we live till old age and not die [from and accident]? That is also very difficult.
This is the way life is. We are constantly seeking and constantly not getting what we want, so we are always suffering. Thus, we “trouble [ourselves] and others without feeling remorse” We do not realize how impermanent the world is, so we dream up long-term plans. Then when we do not get what we want we create trouble for others. This is very common.
Life is impermanent, but we are not aware of that. So, we cling to thousand-year dreams and
illusions and never awaken. In this era, people’s live are filled with vicious games. Sexual desires destroy our morality, our models of ethics and virtue. Without sense or reason, there is no shame or remorse.
Life is impermanent, but we are unaware of that.So, “we cling to thousand-year dreams”. We do not awaken from these dreams. For example, in the current era, we are living in vicious and immoral times. Everyone seems to be playing a game. Some people’s actions are so cruel and ruthless it feels like they must be acting out a play. The way people live now is really worrisome. When awakened people examine this world, they see vicious games being played.
“Sexual desires destroy our morality.” There is no longer a sense of morality in these modern times. So, the Buddha used the Small Vehicle Dharma “to speak of Nirvana”
He wanted us all to know that we must eliminate our afflictions. The Six Realms are full of suffering, so He extensively taught the Path, hoping everyone could be aware of their minds.
For them, I speak of Nirvana: Nirvana means perfect rest or crossing into extinction, extinguishing the cause and effect of samsara and crossing the violent rapids of samsara Calmness and tranquility: the perfect stillness of the mind that comes from eliminating afflictions.
Nirvana means perfect rest, or crossing into extinction, which is extinguishing samsara’s cause and effect. We must not create karmic causes with others, nor create further resentment, so we will not be entangled in the Six Realms with no way of severing [those ties].So, we must “cross the violent rapids of samsara”. We must learn that we need to form good affinities with others and lead them to the Buddha’s broad path. “I am familiar with this road, so I will guide you. When we reach the destination, I will turn around to guide others who are lost and lead them to the destination as well.” This is the path of Bodhisattvas. They do not greedily cling to cyclic existence. They come back repeatedly. They have eliminated the causes of samsara, but vow to return on the ship of compassion to transform sentient beings. They are in a state of calmness and tranquility, having eliminated the causes of samsara and having crossed the violent rapids of samsara.
Thus, they are peaceful and at ease. Calmness and tranquility are the perfect stillness of the mind that comes from eliminating afflictions.This is Nirvana. To manifest Nirvana, we must eliminate all afflictions, and also form great aspirations. We must clearly understand the law of karma to cross the violent rapids of samsara, which are afflictions.The world is full of afflictions;they are like the violent rapids of a river. So if we can salely cross them, we can be in a state of perfect stillness.
“The perfect stillness of the mind comes from eliminating afflictions” Then we can be at peace. When we reach [the other shore], we must return to bring more sentient beings across. Then we can return again to bring even more sentient beings across. We do this in calmness and tranquility.
Our minds can forever be pure once we eliminate our worldly afflictions by clearly understanding the law of karma. So, we focus on transforming sentient beings, creating good affinities with them and not becoming entangled in worldly defilements. The is the mindset of a spiritual practitioner. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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