20140714《靜思妙蓮華》深心入法髓（第347集）
⊙「學佛受教法滋潤，深妙實智秉大乘，法髓入心育慧命，真如本性是自然。」
⊙「無量諸佛所，而行深妙道，為此諸佛子，說是大乘經，我記如是人，來世成佛道。」《法華經 方便品第二》
⊙「以深心念佛，修持淨戒故，此等聞得佛，大喜充遍身。佛知彼心行，故為說大乘。」《法華經 方便品第二》
【證嚴上人開示】
學佛受教法滋潤
深妙實智秉大乘
法髓入心育慧命
真如本性是自然
學佛必定要法入心，不只是入心，還要身體力行。這是學佛受教法，法來滋潤我們的心。
我們聽法，就是在滋潤我們的心，這就是叫做受教。法入心來，我們就要好好接受，所以學佛必定要受教，將此教法入心，甚至要深妙實智。我們現在的修行，就是要將那層的無明，這樣一層一層去除；將我們深埋在，我們心底深處的實智，我們要啟發出來。
雖然是人人本具佛性，卻是人人都要下功夫。我們若不用功掃除無明，儘管是本具的佛智，我們都無法發揮作用。所以，我們要憑藉佛陀的教法，滋潤我們的心，開始用功去掃除。
我們所接受的法，怎麼教我們，我們就依教奉行，掃除內心一層層的無明。如此，必定要秉大乘，我們就要秉持著大乘之法。
過去佛陀循循善誘，讓我們知道因果，讓我們瞭解苦的源頭，是從一念心開始；一念的無明，惹來我們心的貪、瞋、癡，人我是非不斷計較，所以會惹來了很多的苦難。所以，佛陀要讓我們知道，這些苦難，是集了種種的因緣。瞭解了，我們的心要常常提高警覺——戒、定、慧。什麼樣的人我是非在我們的面前，我們如何選擇，是該我們趕快即時要付出，起於行動的？是，我們要趕快即刻去行動，這是利益人群；不是、不對的法，我們要能好好穩定自己，不要心隨著錯誤的境界去轉。
所以，這就是我們，佛陀在前循循善誘，所施的教法，讓我們瞭解。我們已經瞭解了，我們也已經發心了，要遠離錯誤的法。惡法，那種惡法是錯誤的，我們不要再去受染著，不要再去造作了，現在就是要面向善法，是善的法，我們要及時。
善法，就是利益眾生，這叫做善法。所以，善法要起自深妙的實智，秉持著這種深妙的實智，那就是秉慈施悲，秉慈來施用我們的悲。所以我們要以慈悲，四無量心在人群中，這是大乘。
過去佛陀用妙權的法，來好好善誘我們。到了現在，是用真實法，那就是法髓，是很精的髓，用種種的法，來讓我們的心清淨，之後就是要讓我們的慧命成長，健全起來，所以，法髓入心。
每天聽，聽久了，也應該知道了。法是在我們的時間中，不斷不斷來滋潤我們的心。我們在我們的心地，不只是受法滋潤，我們還要不斷用功去施用。我們若能用功吸收進來，好好用出去，留下來的心得，這叫做法髓。
最近常常聽到，各地的菩薩就要回來短期修行，跟著我們修行、出坡。也很感恩，每一次聽到他們的心得分享，比來打佛七更精，更有心得。
雖然在除草，他們拿起鋤頭來，接觸到大地的土，菜畦要如何讓它成就菜畦，菜畦還要有排水溝，要播種的時候，要如何讓菜畦能直，種子播下去，發芽後才會很整齊。
為什麼要那麼整齊呢？這叫做法，耕作的法，用心的法，敬重天地的法，這全都是法。我們要讓它種子落土，我們很用心，將土地整理得很直，這就是表示我們用直心修行，粒粒種子都在我們的心中，不讓它偏移了。
有草了，開始要除草。他們在除草當中，師父陪在他們的身邊，常住師父們陪在他們身邊，邊做就邊告訴他們：這是某某草，這些草除好之後，掩埋下去能成為肥料。而什麼樣的草，我們要連根拔除，因為雜草，這種草種若不好好連根拔除，很快這種草就會再長出來。這就是以天地之間來說法，精進的人就是在天地之間學法，所以說這都是法髓入心。
人與人不就是要這樣來預防，讓我們的心草、雜念，不要再發起來，要如何才能和睦，這都是法，佛法不離世間法。我們必定要法接受下來，要用在我們的生活中，與天地之間、萬物之間共作息，這就是法在心中。
所以「真如本性是自然」。真如本性，本來就是了——無為法，我們過去生的生生世世，與我們同在；在現在的未來，生生世世無生滅，就是這樣跟著我們的生生世世。這是一種很自然，我們的如來本性，無始以來，一直生生世世到現在，但是，我們就是生生世世，受習氣所污染，無明所遮蔽。
佛法難聞，人身難得，生生世世是否都是人身呢？得人身，有此人身，是不是我們所受到的，是惡法來薰染呢？或者是善法來洗滌我們呢？這要看我們過去的因緣。應該過去有一些好因緣，所以我們這輩子得人身，受佛法。
如來本性。我們在現在要更用功，如何將無明去除，法髓入心，滋潤我們的心地，讓我們的種子，原來就有的自然的本性，這顆種子，讓它能趕快滋養生長起來，這是真如本性。所以，法髓入心了，我們要好好滋養我們的慧命。
如來本性，本來不生不滅，這麼自然，隨著我們生生世世。所以《法華經》，前面那段（經）文就說「無量諸佛所」。佛陀的修行，過去在無量諸佛所。我們也可能，我們也是過去在無量諸佛所。這就是在說，我們原來本具與佛同等。
但是，釋迦牟尼佛已成佛了，我們依然故我，還是凡夫。那就是看有立真正的弘誓願嗎？立了弘誓願，我們是不是，時間分秒不空過在精進，連連接接的心，此心一直連下去，不受其他將我們斷掉，所以沒有惡法來參雜其中。那就是，佛所以能成佛，那就是堅持善法，不受惡法將它污染、斷掉了善。
我們現在應該也要這樣。過去可能我們善惡雜揉，有善有惡，一起走，所以我們還是在凡夫無明。我們就要趕快瞭解這是惡的，不要再去染到，所以要完全善法。
所以說來，時間長河，從過去一直到現在，佛陀是行深妙道，為諸弟子，生生世世一大事因緣，就是來說大乘經，無不是在為我們鋪路。我們過去既然也修行過，我們現在因緣成熟，佛陀在法華會的時代，開始要說大乘，甚至在《法華經》開始，要為弟子授記，授記人人未來一定能成佛；要證明我們人人能成佛。
這是前面的一段（經）文：「無量諸佛所，而行深妙道，為此諸佛子，說是大乘經，我記如是人，來世成佛道。」
無量諸佛所
而行深妙道
為此諸佛子
說是大乘經
我記如是人
來世成佛道
《法華經 方便品第二》
接下來就說，「以深心念佛，修持淨戒故，此等聞得佛，大喜充遍身。佛知彼心行，故為說大乘。」
以深心念佛
修持淨戒故
此等聞得佛
大喜充遍身
佛知彼心行
故為說大乘
《法華經 方便品第二》
也就是說，因緣成熟了，要告訴大家，人人一定能成佛。因為大乘法，大家的基礎都已經有了，現在就是要讓大家更加瞭解，此大乘法必定要身體力行，現在開始將要說菩薩道。行菩薩道，就是走在這菩提大直道，只要你精進，總是有到佛那個位置，到佛的那個地點。
所以我們要深心，很用心去找出自性佛。常常說自性三寶，我們有自性佛、自性法、自性僧，這叫做三寶，任何一個人都有。不是你出家才叫做僧，不是你出家聽法是真法，其實，在家菩薩智慧長，在家菩薩他也有自性三寶。不只是人類有自性三寶，凡是天地宇宙間，只要有情界，就有自性三寶。
但是，我們都迷失了，我們的自性三寶，所以現在開始要用深心，真的是要深入，不是像水上浮萍，我們要真正種子落地，是菩提樹的種子，是大樹種，要落土，要伸根。
我們過去不是有一段時間一直在說根嗎？信根，此信要很深，很深入心的信。所以我們要很相信，未來我們也能成佛。不過，懈怠的人那就是退席了，那種增上慢，有辦法成佛嗎？沒有深信啦！
靈山會，留下來聽法的人，他就是深信；深信叫做深心。人人相信，人人本具佛性，自性三寶。心，不要說「我相信」，就過去了。相信了，我們要自己自我尊重。我們內心的深處本具佛性，不要自我，不懂得尊重自己，不懂得自愛，不懂得自敬，就容易作賤自己。所以，我們不要自作賤，我們應該要知道，我們心中人人本性，都是佛，可尊敬的。所以我們必定要深心念佛，是念我們的自性佛。
受持淨戒，你要念自性佛，不要作賤自己，所以你要受持淨戒。因為你若有受持淨戒，不受惡法將我們牽引，我們要防非止惡，不對的事情，不要在我們的身上去造作；是錯誤的念頭，不要滋生在我們的內心裡。所以我們要防非，不對的，我們要預防；是惡的事情，我們要趕快停止。這叫做持戒。
所以，受持淨戒，而且要很清淨，這叫做深心念佛；就是自己尊敬自己，如來自性。我們人人就是自性佛，所以我們的自性佛，我們要保護好，不要去染污它，所以要受持淨戒。
「此等聞得佛」，如這樣的人，聽了之後法入心，我們心中的佛性，自然就浮現出來。所以「此等聞得佛」，「此等」，就是佛陀在那個時間，大家留下來，要聽佛說大乘法的人。所以「此等」，希望各位你們也是，「此等」的人，大家都是深心念佛，持淨戒的人。聽了之後，更能肯定自性的佛，這樣我們內心自得，這樣我們能「大喜充遍身」，會很歡喜，法喜充滿。
聽了很歡喜！但是，歡喜還要真正腳踏實地。我們好好修行，真實的我們能夠脫離這種人間，紛紛擾擾這種煩惱，雖然在煩惱中，我們在污泥中生出蓮花，清淨不受污染。很歡喜，不受到惡法來擾亂我們，這樣就歡喜了。假如惡法來擾亂，我們受了惡法的誘引，我們的心會很鬱悶，心就會很沉重。我們若能法入心，無論在這人世間中紛紛擾擾，我們能防非止惡，我們常常不犯錯，所以佛法一直入心來，這樣我們就是「大喜充遍身」。
「佛知彼心行」，佛已經知道這些人的心，都已經很清淨了；這些人已經都是受教，而且法已經滋潤了心；也能瞭解這些人，深妙實智，開始接受大乘之法，法髓滋養慧命。這些人的心行，法髓已經在生命中開始滋潤了，他的身心行為，與法已經會合了。「故為說大乘」，佛陀開始為法華會上，深信大法這些人，開始要講大乘法。
各位菩薩，我們要用心——我是菩薩。人人既有自性佛，我們應該要趕快身體力行。你若是欠缺此菩薩道，儘管你有自性佛，也無法到達佛的境界。所以，佛陀雖然開始，現在要說大乘，大乘法，大家心理要有準備，就是要我們人人起步，行菩薩道，就是利益人群的大乘妙法。各位，我們自己要知道，佛性本具，菩薩道非行不可。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Deeply Penetrate the Dharma-Essence (深心入法髓)
Date: July. 14. 2014
As we learn and accept the Buddha’s teachings, we are nourished by the Dharma. This profound, wondrous and true wisdom leads us to the Great Vehicle. Dharma-essence enters our minds and nourishes our wisdom-life. Our intrinsic True Suchness is natural.
In order to learn the Buddha’s Way, we must take the Dharma to heart. Not only must we take the Dharma to heart, we must also put it into practice. This is how we learn and accept the Buddha’s teachings so the Dharma can nourish our minds. Listening to the Dharma will nourish our minds. This is how we accept teachings.
When we take the Dharma to heart, we must fully accept it. So, as we learn the Buddha’s Way, we must accept teachings, take them to heart and develop profound and wondrous true wisdom. So, our spiritual practice now is to eliminate our ignorance, layer by layer, and to unearth the true wisdom that has been deeply buried in our minds. Thought we all intrinsically have it, we must work very hard [to find it].
If we do not diligently eliminate our ignorance, even though we intrinsically have Buddha-wisdom, we will not be able to exercise it. So, we must use the Buddha’s teachings to nourish our minds and begin working hard to eliminate [ignorance]. Whatever the Dharma that we accept teaches us, we must follow it accordingly in order to eliminate the layers of ignorance in our minds. Thus, we must uphold and practice the Great Vehicle teachings. In the past, the Buddha patiently guided us to teach us the law of karma and to help us understand that our minds are the source of suffering.
One ignorant thought gives rise to greed, anger, delusion, interpersonal conflict and issue with others. This leads to much suffering. Thus, the Buddha wanted us to understand that suffering is caused by the accumulation of various causes and conditions. After we understand this, we must always be vigilant of our thoughts [and practice] precepts, Samadhi and wisdom. When we face interpersonal conflicts, how do we decide what to do? If there is something we can do to help others, we must put it into action immediately. This is how we can benefit others. If we encounter negative matters, we must find a way to steady ourselves and not be influenced by unwholesome conditions. This is the teaching the Buddha patiently gave to help us understand.
We already understand His teachings and have already aspired to stay away from erroneous or unwholesome things. We must not be further defiled and must not create more [bad karma]. Now is the time to turn toward virtuous Dharma, which we must promptly cultivate to benefit sentient beings. This is what makes it virtuous Dharma. Virtuous Dharma arises from profound, wondrous and true wisdom. When we cultivate profound, wondrous and true wisdom, we will practice loving-kindness and compassion. With kindness, we exercise compassion. Exercising the Four Infinite Minds as we interact with others is part of the Great Vehicle teachings. In the past, the Buddha used provisional teachings to patiently guide us. He did that until this point in time, when He used the True Dharma, which is the Dharma-essence. This essence is very refined. We use various Dharma to purity our minds, to help our wisdom-life grow and make it healthy.
So, we must take in the Dharma-essence.Every day we listen to teachings, so after a long time we should know that throughout our lives, the Dharma is continuously nourishing our minds.But not only do we need to be nourished by the Dharma, we must also continuously work hard to apply it.If we can work hard to absorb the Dharma and also apply it, the realizations we retain are the Dharma-essence.
Recently, many volunteers from various places have come back to the Abode for a short time to practice and work with us.
I feel very grateful each time I listen to them share their experiences.They learn more from this than they would at a Seven-day Buddhist retreat.Aside from the weeding, they also use hoes to dig into the ground.They do this to create beds of vegetables and create drainage for each bed.When they sow seeds, they also have to sow them in a straight lines, so they will sprout in neat rows.
Why do we need to grow them so neatly?This is also Dharma.There is Dharma of farming, of being mindful, and of respecting nature; these are all Dharma.As we sow the seeds into the ground, we must be very mindful and arrange the fields in very straight [rows].This shows we are engaging in spiritual practice with a straightforward mind.
As each seed is planted in our minds, we must not allow any to deviate.
[In the field,] when weeds grow, people must do some weeding.As they pull weeds, Dharma Masters from the abode accompany them.As they work together, the masters tell them, “These are such-and –such weeds.”“After we pull them, we can bury them and turn them into fertilizer.Some weeds must be uprooted completely.If we do not completely uproot these kinds of weeds, they will grow again very quickly.”
This is how the world is used as an example to expound the Dharma.Diligent practitioners can learn the Dharma from [everything in] the world.This happens when Dharma-essence enters our minds.In this way, we prevent each other from allowing weeds and discursive thoughts to arise in the mind.This is how we can live in harmony.
This is all Dharma.
The Buddha-Dharma is inseparable from worldly phenomena.We must accept the Dharma and apply it in our lives as we [peacefully] coexist with all things in the world.
Then the Dharma is in our hearts.Thus, “Our intrinsic True Suchness is natural.”
Intrinsic True Suchness has always been thus; it is unconditioned Dharma.It has been with us for lifetimes in the past, and is here now and will be in the future; life after life it will not arise or cease.It follows us life after life.Our Buddha-nature is a very natural thing.
Since Beginningless Time, it has stayed with us, lifetime after lifetime.However, life after life, we have been defiled by habitual tendencies and covered by ignorance.The Buddha-Dharma is rarely encountered and human form is rarely attained.
Can we remain in human form, life after life?After we attain, are born into this human form, are we tainted by unwholesome things?Or are we cleansed by virtuous Dharma?
This depends on our past causes and conditions.We have likely created some good ones so that in this life, we can be born human and receive the Dharma.
[To return to] our Buddha-nature, at this time, we must work even harder to eliminate our ignorance and take the Dharma-essence into our minds.This nourishes our minds so our seeds, our intrinsic nature, can be nourished and can grow quickly.This is the nature of True Suchness.
After the Dharma-essence enters our minds we must use it is nourish our wisdom-life.
Our Buddha-nature has always been non-arising and non-ceasing.It is naturally with us life after life.So, a previous passage from the Lotus Sutra mentioned, “In the presence of countless Buddhas.”The Buddha engaged in spiritual practice in the presence of countless past Buddhas.We were probably also in the presence of countless Buddhas in the past. This also shows we are intrinsically equal to Buddhas.
But Sakyamuni Buddha has already attained Buddhahood, while we are still ordinary people. We must look at whether we have truly made great vows. After making great vows, are we diligently practicing without wasting a moment of our time and sustaining this mindset? We must sustain this mindset and not allow it to be disrupted by anything. Then nothing evil can find its way in. The Buddha was able to attain Buddhahood because He firmly upheld virtuous Dharma and did not become defiled by evil things that could disrupt His goodness.
Right now, we must also do the same. In the past, we may have done both good and evil; we created a mix of both. So, we are still ignorant and ordinary people. We must quickly understand what evil is so we will not be defiled by it. Then we will be completely good. Time is like a long river that flows from the past to the present. The Buddha walked this profound, wondrous path.
For the sake of His disciples, His one great cause, life after life, is to give the Great Vehicle teachings. Everything He did paved a road for them. Although they had engaged in spiritual practice in the past, now their causes and conditions had ripened. At the time of the Lotus assembly, the Buddha was about to teach the Great Vehicle. As He began giving the Lotus teachings, He even made predictions for His disciples and told them they would certainly attain Buddhahood in the future. He verified that all of us can become Buddhas. This was stated in a previous passage.
And who, in the presence of countless Buddhas, have walked the profound and wondrous path. For these Buddha-children, I give the Great Vehicle teachings. I predict that people who practice such teachings, in a future life, will attain Buddhahood.
Next we will talk about how, “with penetrating minds, they are mindful of the Buddha and uphold purifying precepts. When they hear they can attain Buddhahood, they are filled with great joy. Knowing the working of their minds, I teach them the Great Vehicle”.
This passage tells us that when causes and conditions ripen, we can all become Buddhas, because we already have the foundation for the Great Vehicle. Now He wants to help us further understand that the Great Vehicle Dharma must be put into practice. So, He began teaching the Bodhisattva-path. Practicing the Bodhisattva-path is walking the great, direct Bodhi-path.
As long as we are diligent, we will ultimately reach the state of the Buddha. Therefore, with a penetrating mind, we must make an effort to find the Buddha of our nature. I constantly talk about the Three Treasures of our nature. We have the Buddha in our nature, the Dharma in our nature and the Sangha in our nature. The Three Treasures are in all of us. It is not only monastics who are in the Sangha. We do not have to be monastics to attain true Dharma. Actually, lay practitioners also grow in wisdom. Lay practitioners also have the Three Treasures in their nature. This is also not just limited to human beings. Every sentient being in the universe has the Three Treasures in their nature. However, we have lost sight of the Three Treasures of our nature. So from now on, our minds must be penetrating.
We really must delve deeply into things and not be like duckweed on the water’s surface. We must plant the seeds deeply in the ground to grow into big trees. They must be planted in the earth and take root. Wasn’t there a period of time when we talked extensively about roots? To have the Root of Faith, our faith must deeply penetrate our minds. Therefore, we must firmly believe that we can attain Buddhahood in the future. However, those who are indolent will quit. Can overbearingly arrogant people attain Buddhahood? They do not have deep faith. At the Vulture Peak assembly those who remained to listen to the teachings had deep faith, giving them penetrating minds.
They all believed that everyone intrinsically has a Buddha-nature the intrinsic Three Treasures. We cannot just say, “I have faith” and let that be it. When we have faith, we must respect the intrinsic Buddha-nature deep within ourselves. We must respect ourselves. If we do not respect and love ourselves, we will easily demean ourselves. We must not demean ourselves because we should know that we each have an intrinsic Buddha-nature that is worthy of respect.
So, with a penetrating mind, we must be mindful of the Buddha of our nature. We must “uphold purifying precepts.” We must be mindful of the Buddha of our nature and not demean ourselves. So, we must uphold purifying precepts. If we uphold purifying precepts, we will not be influenced by evil things. We must guard against wrongs and stop evils. We must avoid dong bad things with our bodies. We must keep erroneous thoughts from arising in our minds. Therefore, we must guard against wrongs.
If something is not right, we must avoid doing it. If something is evil, we must quickly stop it. This is called upholding precepts.Therefore, we must uphold purifying precepts and become very pure. This is how we can be mindful of the Buddha with a penetrating mind and respect our intrinsic Buddha-nature.There is a Buddha in our nature. We must protect this Buddha of our nature and not allow it to defiled.
Therefore we must uphold purifying precepts. “When they hear they can attain Buddhahood.” People like this can take the Dharma to heart after listening to it. Then their Buddha-nature will naturally surface.
So, in “they hear that they attain Buddhahood, “they” refers to the people who stayed in the Buddha’s lifetime to listen to the Great Vehicle Dharma. So, I hope all of you can be like these people. We can all be mindful of the Buddha, with penetrating mind, and uphold purifying precepts. After listening to the Dharma, we can further affirm the Buddha of our nature.Thus, we attain [Buddhahood]. Thus, we are “filled with great joy.” We will be happy and full Dharma-joy. After listening, we feel very happy. But aside from being happy, we must be steadfast. By working hard at our spiritual practice, we can truly transcend this world and all our troubling afflictions. Although we are afflicted, we are like lotus flowers growing out of the mud, pure, undefiled and very happy. If we do not allow evil things to trouble us, we will be happy.
If evil things trouble us or if we are tempted by them, we will become very depressed. Our hearts will be heavy. If we can take the Dharma to heart, regardless of the troubles we face in this world, we can guard against wrongs, stop evils and avoid constantly making mistakes. Then the Dharma can continue to enter our minds, and we will be “filled with great joy.”
“Knowing the workings of their minds” means the Buddha knew that these people’s minds were already very pure. These people had already accepted teachings and used the Dharma to nourish their minds. He also knew that these people had profound and wondrous true wisdom. By accepting the Great Vehicle Dharma, they nourished their wisdom-life with Dharma-essence. As for their minds and actions, once the Dharma-essence nourished them, the activities of their bodies and minds had already been united with the Dharma.
So, He “teaches them the Great Vehicle.” At the Lotus Dharma-assembly, the Buddha began to teach the Great Vehicle to those who had deep faith in the great Dharma. Dear Bodhisattvas, we must be mindful. We are Bodhisattvas and have a Buddha in our nature. We must quickly put the teachings into practice. If we do not [see] this Bodhisattva-path, even if we have a Buddha in our nature, we still cannot reach the state of Buddhas. Therefore, just as the Buddha began to expound Great Vehicle Dharma, people must be mentally prepared to take their first steps on the Bodhisattva-path, the wondrous Dharma that benefits all.
Everyone, we must know that we intrinsically have Buddha-nature and must walk the Bodhisattva-path. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「學佛受教法滋潤，深妙實智秉大乘，法髓入心育慧命，真如本性是自然。」
⊙「無量諸佛所，而行深妙道，為此諸佛子，說是大乘經，我記如是人，來世成佛道。」《法華經 方便品第二》
⊙「以深心念佛，修持淨戒故，此等聞得佛，大喜充遍身。佛知彼心行，故為說大乘。」《法華經 方便品第二》
【證嚴上人開示】
學佛受教法滋潤
深妙實智秉大乘
法髓入心育慧命
真如本性是自然
學佛必定要法入心，不只是入心，還要身體力行。這是學佛受教法，法來滋潤我們的心。
我們聽法，就是在滋潤我們的心，這就是叫做受教。法入心來，我們就要好好接受，所以學佛必定要受教，將此教法入心，甚至要深妙實智。我們現在的修行，就是要將那層的無明，這樣一層一層去除；將我們深埋在，我們心底深處的實智，我們要啟發出來。
雖然是人人本具佛性，卻是人人都要下功夫。我們若不用功掃除無明，儘管是本具的佛智，我們都無法發揮作用。所以，我們要憑藉佛陀的教法，滋潤我們的心，開始用功去掃除。
我們所接受的法，怎麼教我們，我們就依教奉行，掃除內心一層層的無明。如此，必定要秉大乘，我們就要秉持著大乘之法。
過去佛陀循循善誘，讓我們知道因果，讓我們瞭解苦的源頭，是從一念心開始；一念的無明，惹來我們心的貪、瞋、癡，人我是非不斷計較，所以會惹來了很多的苦難。所以，佛陀要讓我們知道，這些苦難，是集了種種的因緣。瞭解了，我們的心要常常提高警覺——戒、定、慧。什麼樣的人我是非在我們的面前，我們如何選擇，是該我們趕快即時要付出，起於行動的？是，我們要趕快即刻去行動，這是利益人群；不是、不對的法，我們要能好好穩定自己，不要心隨著錯誤的境界去轉。
所以，這就是我們，佛陀在前循循善誘，所施的教法，讓我們瞭解。我們已經瞭解了，我們也已經發心了，要遠離錯誤的法。惡法，那種惡法是錯誤的，我們不要再去受染著，不要再去造作了，現在就是要面向善法，是善的法，我們要及時。
善法，就是利益眾生，這叫做善法。所以，善法要起自深妙的實智，秉持著這種深妙的實智，那就是秉慈施悲，秉慈來施用我們的悲。所以我們要以慈悲，四無量心在人群中，這是大乘。
過去佛陀用妙權的法，來好好善誘我們。到了現在，是用真實法，那就是法髓，是很精的髓，用種種的法，來讓我們的心清淨，之後就是要讓我們的慧命成長，健全起來，所以，法髓入心。
每天聽，聽久了，也應該知道了。法是在我們的時間中，不斷不斷來滋潤我們的心。我們在我們的心地，不只是受法滋潤，我們還要不斷用功去施用。我們若能用功吸收進來，好好用出去，留下來的心得，這叫做法髓。
最近常常聽到，各地的菩薩就要回來短期修行，跟著我們修行、出坡。也很感恩，每一次聽到他們的心得分享，比來打佛七更精，更有心得。
雖然在除草，他們拿起鋤頭來，接觸到大地的土，菜畦要如何讓它成就菜畦，菜畦還要有排水溝，要播種的時候，要如何讓菜畦能直，種子播下去，發芽後才會很整齊。
為什麼要那麼整齊呢？這叫做法，耕作的法，用心的法，敬重天地的法，這全都是法。我們要讓它種子落土，我們很用心，將土地整理得很直，這就是表示我們用直心修行，粒粒種子都在我們的心中，不讓它偏移了。
有草了，開始要除草。他們在除草當中，師父陪在他們的身邊，常住師父們陪在他們身邊，邊做就邊告訴他們：這是某某草，這些草除好之後，掩埋下去能成為肥料。而什麼樣的草，我們要連根拔除，因為雜草，這種草種若不好好連根拔除，很快這種草就會再長出來。這就是以天地之間來說法，精進的人就是在天地之間學法，所以說這都是法髓入心。
人與人不就是要這樣來預防，讓我們的心草、雜念，不要再發起來，要如何才能和睦，這都是法，佛法不離世間法。我們必定要法接受下來，要用在我們的生活中，與天地之間、萬物之間共作息，這就是法在心中。
所以「真如本性是自然」。真如本性，本來就是了——無為法，我們過去生的生生世世，與我們同在；在現在的未來，生生世世無生滅，就是這樣跟著我們的生生世世。這是一種很自然，我們的如來本性，無始以來，一直生生世世到現在，但是，我們就是生生世世，受習氣所污染，無明所遮蔽。
佛法難聞，人身難得，生生世世是否都是人身呢？得人身，有此人身，是不是我們所受到的，是惡法來薰染呢？或者是善法來洗滌我們呢？這要看我們過去的因緣。應該過去有一些好因緣，所以我們這輩子得人身，受佛法。
如來本性。我們在現在要更用功，如何將無明去除，法髓入心，滋潤我們的心地，讓我們的種子，原來就有的自然的本性，這顆種子，讓它能趕快滋養生長起來，這是真如本性。所以，法髓入心了，我們要好好滋養我們的慧命。
如來本性，本來不生不滅，這麼自然，隨著我們生生世世。所以《法華經》，前面那段（經）文就說「無量諸佛所」。佛陀的修行，過去在無量諸佛所。我們也可能，我們也是過去在無量諸佛所。這就是在說，我們原來本具與佛同等。
但是，釋迦牟尼佛已成佛了，我們依然故我，還是凡夫。那就是看有立真正的弘誓願嗎？立了弘誓願，我們是不是，時間分秒不空過在精進，連連接接的心，此心一直連下去，不受其他將我們斷掉，所以沒有惡法來參雜其中。那就是，佛所以能成佛，那就是堅持善法，不受惡法將它污染、斷掉了善。
我們現在應該也要這樣。過去可能我們善惡雜揉，有善有惡，一起走，所以我們還是在凡夫無明。我們就要趕快瞭解這是惡的，不要再去染到，所以要完全善法。
所以說來，時間長河，從過去一直到現在，佛陀是行深妙道，為諸弟子，生生世世一大事因緣，就是來說大乘經，無不是在為我們鋪路。我們過去既然也修行過，我們現在因緣成熟，佛陀在法華會的時代，開始要說大乘，甚至在《法華經》開始，要為弟子授記，授記人人未來一定能成佛；要證明我們人人能成佛。
這是前面的一段（經）文：「無量諸佛所，而行深妙道，為此諸佛子，說是大乘經，我記如是人，來世成佛道。」
無量諸佛所
而行深妙道
為此諸佛子
說是大乘經
我記如是人
來世成佛道
《法華經 方便品第二》
接下來就說，「以深心念佛，修持淨戒故，此等聞得佛，大喜充遍身。佛知彼心行，故為說大乘。」
以深心念佛
修持淨戒故
此等聞得佛
大喜充遍身
佛知彼心行
故為說大乘
《法華經 方便品第二》
也就是說，因緣成熟了，要告訴大家，人人一定能成佛。因為大乘法，大家的基礎都已經有了，現在就是要讓大家更加瞭解，此大乘法必定要身體力行，現在開始將要說菩薩道。行菩薩道，就是走在這菩提大直道，只要你精進，總是有到佛那個位置，到佛的那個地點。
所以我們要深心，很用心去找出自性佛。常常說自性三寶，我們有自性佛、自性法、自性僧，這叫做三寶，任何一個人都有。不是你出家才叫做僧，不是你出家聽法是真法，其實，在家菩薩智慧長，在家菩薩他也有自性三寶。不只是人類有自性三寶，凡是天地宇宙間，只要有情界，就有自性三寶。
但是，我們都迷失了，我們的自性三寶，所以現在開始要用深心，真的是要深入，不是像水上浮萍，我們要真正種子落地，是菩提樹的種子，是大樹種，要落土，要伸根。
我們過去不是有一段時間一直在說根嗎？信根，此信要很深，很深入心的信。所以我們要很相信，未來我們也能成佛。不過，懈怠的人那就是退席了，那種增上慢，有辦法成佛嗎？沒有深信啦！
靈山會，留下來聽法的人，他就是深信；深信叫做深心。人人相信，人人本具佛性，自性三寶。心，不要說「我相信」，就過去了。相信了，我們要自己自我尊重。我們內心的深處本具佛性，不要自我，不懂得尊重自己，不懂得自愛，不懂得自敬，就容易作賤自己。所以，我們不要自作賤，我們應該要知道，我們心中人人本性，都是佛，可尊敬的。所以我們必定要深心念佛，是念我們的自性佛。
受持淨戒，你要念自性佛，不要作賤自己，所以你要受持淨戒。因為你若有受持淨戒，不受惡法將我們牽引，我們要防非止惡，不對的事情，不要在我們的身上去造作；是錯誤的念頭，不要滋生在我們的內心裡。所以我們要防非，不對的，我們要預防；是惡的事情，我們要趕快停止。這叫做持戒。
所以，受持淨戒，而且要很清淨，這叫做深心念佛；就是自己尊敬自己，如來自性。我們人人就是自性佛，所以我們的自性佛，我們要保護好，不要去染污它，所以要受持淨戒。
「此等聞得佛」，如這樣的人，聽了之後法入心，我們心中的佛性，自然就浮現出來。所以「此等聞得佛」，「此等」，就是佛陀在那個時間，大家留下來，要聽佛說大乘法的人。所以「此等」，希望各位你們也是，「此等」的人，大家都是深心念佛，持淨戒的人。聽了之後，更能肯定自性的佛，這樣我們內心自得，這樣我們能「大喜充遍身」，會很歡喜，法喜充滿。
聽了很歡喜！但是，歡喜還要真正腳踏實地。我們好好修行，真實的我們能夠脫離這種人間，紛紛擾擾這種煩惱，雖然在煩惱中，我們在污泥中生出蓮花，清淨不受污染。很歡喜，不受到惡法來擾亂我們，這樣就歡喜了。假如惡法來擾亂，我們受了惡法的誘引，我們的心會很鬱悶，心就會很沉重。我們若能法入心，無論在這人世間中紛紛擾擾，我們能防非止惡，我們常常不犯錯，所以佛法一直入心來，這樣我們就是「大喜充遍身」。
「佛知彼心行」，佛已經知道這些人的心，都已經很清淨了；這些人已經都是受教，而且法已經滋潤了心；也能瞭解這些人，深妙實智，開始接受大乘之法，法髓滋養慧命。這些人的心行，法髓已經在生命中開始滋潤了，他的身心行為，與法已經會合了。「故為說大乘」，佛陀開始為法華會上，深信大法這些人，開始要講大乘法。
各位菩薩，我們要用心——我是菩薩。人人既有自性佛，我們應該要趕快身體力行。你若是欠缺此菩薩道，儘管你有自性佛，也無法到達佛的境界。所以，佛陀雖然開始，現在要說大乘，大乘法，大家心理要有準備，就是要我們人人起步，行菩薩道，就是利益人群的大乘妙法。各位，我們自己要知道，佛性本具，菩薩道非行不可。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Deeply Penetrate the Dharma-Essence (深心入法髓)
Date: July. 14. 2014
As we learn and accept the Buddha’s teachings, we are nourished by the Dharma. This profound, wondrous and true wisdom leads us to the Great Vehicle. Dharma-essence enters our minds and nourishes our wisdom-life. Our intrinsic True Suchness is natural.
In order to learn the Buddha’s Way, we must take the Dharma to heart. Not only must we take the Dharma to heart, we must also put it into practice. This is how we learn and accept the Buddha’s teachings so the Dharma can nourish our minds. Listening to the Dharma will nourish our minds. This is how we accept teachings.
When we take the Dharma to heart, we must fully accept it. So, as we learn the Buddha’s Way, we must accept teachings, take them to heart and develop profound and wondrous true wisdom. So, our spiritual practice now is to eliminate our ignorance, layer by layer, and to unearth the true wisdom that has been deeply buried in our minds. Thought we all intrinsically have it, we must work very hard [to find it].
If we do not diligently eliminate our ignorance, even though we intrinsically have Buddha-wisdom, we will not be able to exercise it. So, we must use the Buddha’s teachings to nourish our minds and begin working hard to eliminate [ignorance]. Whatever the Dharma that we accept teaches us, we must follow it accordingly in order to eliminate the layers of ignorance in our minds. Thus, we must uphold and practice the Great Vehicle teachings. In the past, the Buddha patiently guided us to teach us the law of karma and to help us understand that our minds are the source of suffering.
One ignorant thought gives rise to greed, anger, delusion, interpersonal conflict and issue with others. This leads to much suffering. Thus, the Buddha wanted us to understand that suffering is caused by the accumulation of various causes and conditions. After we understand this, we must always be vigilant of our thoughts [and practice] precepts, Samadhi and wisdom. When we face interpersonal conflicts, how do we decide what to do? If there is something we can do to help others, we must put it into action immediately. This is how we can benefit others. If we encounter negative matters, we must find a way to steady ourselves and not be influenced by unwholesome conditions. This is the teaching the Buddha patiently gave to help us understand.
We already understand His teachings and have already aspired to stay away from erroneous or unwholesome things. We must not be further defiled and must not create more [bad karma]. Now is the time to turn toward virtuous Dharma, which we must promptly cultivate to benefit sentient beings. This is what makes it virtuous Dharma. Virtuous Dharma arises from profound, wondrous and true wisdom. When we cultivate profound, wondrous and true wisdom, we will practice loving-kindness and compassion. With kindness, we exercise compassion. Exercising the Four Infinite Minds as we interact with others is part of the Great Vehicle teachings. In the past, the Buddha used provisional teachings to patiently guide us. He did that until this point in time, when He used the True Dharma, which is the Dharma-essence. This essence is very refined. We use various Dharma to purity our minds, to help our wisdom-life grow and make it healthy.
So, we must take in the Dharma-essence.Every day we listen to teachings, so after a long time we should know that throughout our lives, the Dharma is continuously nourishing our minds.But not only do we need to be nourished by the Dharma, we must also continuously work hard to apply it.If we can work hard to absorb the Dharma and also apply it, the realizations we retain are the Dharma-essence.
Recently, many volunteers from various places have come back to the Abode for a short time to practice and work with us.
I feel very grateful each time I listen to them share their experiences.They learn more from this than they would at a Seven-day Buddhist retreat.Aside from the weeding, they also use hoes to dig into the ground.They do this to create beds of vegetables and create drainage for each bed.When they sow seeds, they also have to sow them in a straight lines, so they will sprout in neat rows.
Why do we need to grow them so neatly?This is also Dharma.There is Dharma of farming, of being mindful, and of respecting nature; these are all Dharma.As we sow the seeds into the ground, we must be very mindful and arrange the fields in very straight [rows].This shows we are engaging in spiritual practice with a straightforward mind.
As each seed is planted in our minds, we must not allow any to deviate.
[In the field,] when weeds grow, people must do some weeding.As they pull weeds, Dharma Masters from the abode accompany them.As they work together, the masters tell them, “These are such-and –such weeds.”“After we pull them, we can bury them and turn them into fertilizer.Some weeds must be uprooted completely.If we do not completely uproot these kinds of weeds, they will grow again very quickly.”
This is how the world is used as an example to expound the Dharma.Diligent practitioners can learn the Dharma from [everything in] the world.This happens when Dharma-essence enters our minds.In this way, we prevent each other from allowing weeds and discursive thoughts to arise in the mind.This is how we can live in harmony.
This is all Dharma.
The Buddha-Dharma is inseparable from worldly phenomena.We must accept the Dharma and apply it in our lives as we [peacefully] coexist with all things in the world.
Then the Dharma is in our hearts.Thus, “Our intrinsic True Suchness is natural.”
Intrinsic True Suchness has always been thus; it is unconditioned Dharma.It has been with us for lifetimes in the past, and is here now and will be in the future; life after life it will not arise or cease.It follows us life after life.Our Buddha-nature is a very natural thing.
Since Beginningless Time, it has stayed with us, lifetime after lifetime.However, life after life, we have been defiled by habitual tendencies and covered by ignorance.The Buddha-Dharma is rarely encountered and human form is rarely attained.
Can we remain in human form, life after life?After we attain, are born into this human form, are we tainted by unwholesome things?Or are we cleansed by virtuous Dharma?
This depends on our past causes and conditions.We have likely created some good ones so that in this life, we can be born human and receive the Dharma.
[To return to] our Buddha-nature, at this time, we must work even harder to eliminate our ignorance and take the Dharma-essence into our minds.This nourishes our minds so our seeds, our intrinsic nature, can be nourished and can grow quickly.This is the nature of True Suchness.
After the Dharma-essence enters our minds we must use it is nourish our wisdom-life.
Our Buddha-nature has always been non-arising and non-ceasing.It is naturally with us life after life.So, a previous passage from the Lotus Sutra mentioned, “In the presence of countless Buddhas.”The Buddha engaged in spiritual practice in the presence of countless past Buddhas.We were probably also in the presence of countless Buddhas in the past. This also shows we are intrinsically equal to Buddhas.
But Sakyamuni Buddha has already attained Buddhahood, while we are still ordinary people. We must look at whether we have truly made great vows. After making great vows, are we diligently practicing without wasting a moment of our time and sustaining this mindset? We must sustain this mindset and not allow it to be disrupted by anything. Then nothing evil can find its way in. The Buddha was able to attain Buddhahood because He firmly upheld virtuous Dharma and did not become defiled by evil things that could disrupt His goodness.
Right now, we must also do the same. In the past, we may have done both good and evil; we created a mix of both. So, we are still ignorant and ordinary people. We must quickly understand what evil is so we will not be defiled by it. Then we will be completely good. Time is like a long river that flows from the past to the present. The Buddha walked this profound, wondrous path.
For the sake of His disciples, His one great cause, life after life, is to give the Great Vehicle teachings. Everything He did paved a road for them. Although they had engaged in spiritual practice in the past, now their causes and conditions had ripened. At the time of the Lotus assembly, the Buddha was about to teach the Great Vehicle. As He began giving the Lotus teachings, He even made predictions for His disciples and told them they would certainly attain Buddhahood in the future. He verified that all of us can become Buddhas. This was stated in a previous passage.
And who, in the presence of countless Buddhas, have walked the profound and wondrous path. For these Buddha-children, I give the Great Vehicle teachings. I predict that people who practice such teachings, in a future life, will attain Buddhahood.
Next we will talk about how, “with penetrating minds, they are mindful of the Buddha and uphold purifying precepts. When they hear they can attain Buddhahood, they are filled with great joy. Knowing the working of their minds, I teach them the Great Vehicle”.
This passage tells us that when causes and conditions ripen, we can all become Buddhas, because we already have the foundation for the Great Vehicle. Now He wants to help us further understand that the Great Vehicle Dharma must be put into practice. So, He began teaching the Bodhisattva-path. Practicing the Bodhisattva-path is walking the great, direct Bodhi-path.
As long as we are diligent, we will ultimately reach the state of the Buddha. Therefore, with a penetrating mind, we must make an effort to find the Buddha of our nature. I constantly talk about the Three Treasures of our nature. We have the Buddha in our nature, the Dharma in our nature and the Sangha in our nature. The Three Treasures are in all of us. It is not only monastics who are in the Sangha. We do not have to be monastics to attain true Dharma. Actually, lay practitioners also grow in wisdom. Lay practitioners also have the Three Treasures in their nature. This is also not just limited to human beings. Every sentient being in the universe has the Three Treasures in their nature. However, we have lost sight of the Three Treasures of our nature. So from now on, our minds must be penetrating.
We really must delve deeply into things and not be like duckweed on the water’s surface. We must plant the seeds deeply in the ground to grow into big trees. They must be planted in the earth and take root. Wasn’t there a period of time when we talked extensively about roots? To have the Root of Faith, our faith must deeply penetrate our minds. Therefore, we must firmly believe that we can attain Buddhahood in the future. However, those who are indolent will quit. Can overbearingly arrogant people attain Buddhahood? They do not have deep faith. At the Vulture Peak assembly those who remained to listen to the teachings had deep faith, giving them penetrating minds.
They all believed that everyone intrinsically has a Buddha-nature the intrinsic Three Treasures. We cannot just say, “I have faith” and let that be it. When we have faith, we must respect the intrinsic Buddha-nature deep within ourselves. We must respect ourselves. If we do not respect and love ourselves, we will easily demean ourselves. We must not demean ourselves because we should know that we each have an intrinsic Buddha-nature that is worthy of respect.
So, with a penetrating mind, we must be mindful of the Buddha of our nature. We must “uphold purifying precepts.” We must be mindful of the Buddha of our nature and not demean ourselves. So, we must uphold purifying precepts. If we uphold purifying precepts, we will not be influenced by evil things. We must guard against wrongs and stop evils. We must avoid dong bad things with our bodies. We must keep erroneous thoughts from arising in our minds. Therefore, we must guard against wrongs.
If something is not right, we must avoid doing it. If something is evil, we must quickly stop it. This is called upholding precepts.Therefore, we must uphold purifying precepts and become very pure. This is how we can be mindful of the Buddha with a penetrating mind and respect our intrinsic Buddha-nature.There is a Buddha in our nature. We must protect this Buddha of our nature and not allow it to defiled.
Therefore we must uphold purifying precepts. “When they hear they can attain Buddhahood.” People like this can take the Dharma to heart after listening to it. Then their Buddha-nature will naturally surface.
So, in “they hear that they attain Buddhahood, “they” refers to the people who stayed in the Buddha’s lifetime to listen to the Great Vehicle Dharma. So, I hope all of you can be like these people. We can all be mindful of the Buddha, with penetrating mind, and uphold purifying precepts. After listening to the Dharma, we can further affirm the Buddha of our nature.Thus, we attain [Buddhahood]. Thus, we are “filled with great joy.” We will be happy and full Dharma-joy. After listening, we feel very happy. But aside from being happy, we must be steadfast. By working hard at our spiritual practice, we can truly transcend this world and all our troubling afflictions. Although we are afflicted, we are like lotus flowers growing out of the mud, pure, undefiled and very happy. If we do not allow evil things to trouble us, we will be happy.
If evil things trouble us or if we are tempted by them, we will become very depressed. Our hearts will be heavy. If we can take the Dharma to heart, regardless of the troubles we face in this world, we can guard against wrongs, stop evils and avoid constantly making mistakes. Then the Dharma can continue to enter our minds, and we will be “filled with great joy.”
“Knowing the workings of their minds” means the Buddha knew that these people’s minds were already very pure. These people had already accepted teachings and used the Dharma to nourish their minds. He also knew that these people had profound and wondrous true wisdom. By accepting the Great Vehicle Dharma, they nourished their wisdom-life with Dharma-essence. As for their minds and actions, once the Dharma-essence nourished them, the activities of their bodies and minds had already been united with the Dharma.
So, He “teaches them the Great Vehicle.” At the Lotus Dharma-assembly, the Buddha began to teach the Great Vehicle to those who had deep faith in the great Dharma. Dear Bodhisattvas, we must be mindful. We are Bodhisattvas and have a Buddha in our nature. We must quickly put the teachings into practice. If we do not [see] this Bodhisattva-path, even if we have a Buddha in our nature, we still cannot reach the state of Buddhas. Therefore, just as the Buddha began to expound Great Vehicle Dharma, people must be mentally prepared to take their first steps on the Bodhisattva-path, the wondrous Dharma that benefits all.
Everyone, we must know that we intrinsically have Buddha-nature and must walk the Bodhisattva-path. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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