【靜思妙蓮華】20140722 - 心佛一如定慧無量 - 第353集 Boundless Samadhi and Wisdom

20140722《靜思妙蓮華》心佛一如定慧無量（第353集）

⊙「慈悲等觀，生佛同等；以斯行道，教諸眾生；心佛一如，定慧無量。」
⊙佛自住大乘：諸佛住是乘故名為大；諸佛乘是乘故名為大；教與眾生得大利益事故名為大。
⊙如其所得法：於大乘一實妙法得發大心，如其所得，體悟諸法利益眾生大乘心法，通達菩提大道。
⊙定慧力莊嚴：禪定與智慧，亦即三學中之二學。收攝散亂的心意為定；觀察照了一切的事理為慧。
⊙定慧力莊嚴：莊嚴是具德義「富潤屋，德潤身」之意。三寶亦爾，能以正法嚴飾行人，令得身心清淨，故名莊嚴。
⊙以此度眾生：欲濟度一切眾生之菩薩大悲心也。此無上菩提心即是願作佛心，度眾生心，即攝護眾生之大慈悲心。

【證嚴上人開示】
慈悲等觀
生佛同等
以斯行道
教諸眾生
心佛一如
定慧無量

心、佛、眾生，三無差別。眾生，除了人類的生命之外，蠢動含靈皆有佛性，一切只要是有生命，應該都是平等。偏偏我們人類，全都把牠分別，分別那是低微的生命，這些生靈生來，就是受人類所驅使——要吃，要用，要叫牠顧門，要牠犁田，要牠載東西。人驅使一切的生命，其實這些生命都是和人類有同等的本性。

畜生任勞任怨，人類卻只是仗著人類的權力；人類做不到的，畜生做得到，有時候人不如畜生。再更微弱的生命，人把牠當作是我們的食物。想一想，人的心是多麼的狠，所有的生命都要吞食入肚，尤其是用種種殘忍的手段來殺。這種殺害眾生的命，人的心，是這樣對待眾生。

佛陀的心，他是慈悲等觀，用慈悲心，對一切眾生都是平等來看待。佛陀有時候看到眾生的生態，真的是悲忍——悲，不忍心。

有一次，佛陀在祇陀園裡，跟大家說了一個很輕鬆的過去生故事。就說，久遠劫久遠劫以前，一群牛，牛群中有一隻牛王，這隻牛王就帶領著牛群，就是要去找豐富的水源，要去找很豐富的草原。過程中，有樹，樹林中有一隻猴子，這隻猴子每次若看到牛，牛群跟著這隻牛王，這樣浩浩蕩蕩地向前走，沒有一隻牛敢超前這隻牛王，就是牛群非常恭敬牛王，所以牠對牛王就起了嫉妒心。

有一天去撿石頭、沙塵，在樹上就將沙塵撒下去，甚至用石頭就這樣丟下去，一直。石頭粒粒落在牛王的身上，牛王還是安然自在向前走，沒有什麼樣的反應。這隻猴子還是又將石頭，一直丟向前面的牛的身上。

後面這隻牛看到前面的牛王，那麼安然自在，沒有發脾氣，所以後面這隻牛，再帶著後面的牛群，同樣也忍下來，跟著前面的牛王，還是這樣非常安然自在地過去。

又後面又有一隻比較小隻的，也是一樣(被丟)石頭，這隻比較小的牛，開始回過頭來，想要發個脾氣，不過，想到前面(的牛)這樣過去，都能夠忍，我應該要學，所以瞋心剛起，馬上就穩定下來，還是往前走過。

走過了這一段，到了前面的樹林，樹神就現前了，就向牛王(說)：「佩服！佩服！」牛王就說：「人生六道中，眾生皆平等。過去什麼樣的因，造什麼樣的業，這一生中應該要好好接受。」樹神就問這隻牛王說：「到底過去，你曾種什麼樣的因？」

這隻牛王開始就說：「過去我也是一位修行者，只是三無漏學有漏失，所以不小心墮落牛身。我這輩子應該要再提高警覺，要修四等心。四等心就是慈悲喜捨。既然做為畜生的身形，我的心還是要保持著過去修行時，就是發四無量心、四弘誓願。」所以牠身為牛王還是希望，現在同受牛身，牛的身體這個報，應該也要來化度，這叫做同事度。牠以四攝法、四等心，來與樹神對話。樹神感覺，牛王身為牛身還是能修行，佩服啊！

佛陀他回過來，向他的比丘說：「你們知道嗎？那一群牛群，就是現在你們坐在，我面前的這些人。那時候那隻牛王，就是我，現在的釋迦佛。」

看到這段佛陀的「本生經」時，會感覺到，我們人相處，往往都有過去、現在，現在有過去，所以我們人人要彼此有同生、同事度。我們難得來生在此世，同樣有此因緣，我們要互相度化。

所以「慈悲等觀，生佛同等」，眾生、佛都是平等。「以斯行道」就是這樣來修行，用此道理來同修。「教諸眾生，心佛一如」，,;所以，佛陀來人間，都是要來教眾生走這條路，就是「以斯行道」，這條道路就是教我們怎麼走。

其實，人人回歸本性，心和佛是一如，是真如；回歸真如本性來，「定慧無量」。所以戒定慧，我們能守護我們的真如本性。

那隻牛(王) ，不就是過去有修行，只是一不小心；何謂一不小心呢？就是戒。我們若有戒，自然能守定我們的心，有了智慧就不會犯錯。若是缺戒，一不小心，披毛戴角，墮落牛身。所以，我們還是修行日常生活中，三無漏學一點都不能讓它漏失掉，戒、定、慧，要時時保持在我們的內心。

前面我們說過了，佛陀「唯此一事實，餘二則非真」。教導眾生就只是為了一乘法，其他的餘二、三乘，都不是（真實法）。最重要的，他要濟度眾生。救濟眾生，也是希望眾生人人，都能同樣行在菩薩道上，同樣能到成佛的境界。

所以，現在這段（經）文：「佛自住大乘，如其所得法，定慧力莊嚴，以此度眾生。」

佛陀他自己就是住在大乘法。因為佛真如本性，本來就是道理，覺悟，大覺者，本來他的心宅、他的心思，無時不在大乘法中，所以佛自己是永遠都住在此，就是心、身，永遠都是在大乘法中。

「如其所得法」，佛陀所得的法，就是大乘的道理。大乘的道理，現出了修行的形態，就是「定慧力莊嚴」。看看那隻牛，也是有定、有慧。樹上的猴子在那裡惡作劇，用石頭這樣丟，牠還是很穩定，這種「定慧力莊嚴」。「以此度眾生」，用這種方式來教化。

無論是在六道中，佛陀會現身在六道，無論是天道、人道、畜生道、地獄、餓鬼，同樣的，佛陀還是為了濟度眾生，遍行在這六道，或者是五道之中，無不就是要，教化眾生，濟度眾生。

「自住大乘」，我們瞭解如何住在大乘中。

佛自住大乘：
諸佛住是乘
故名為大
諸佛乘是乘
故名為大
教與眾生得
大利益事故
名為大

「諸佛住是乘」，就是要度人的方法，都是用大乘度人的方法。就如一位司機，他就是守在這輛大巴士裡面；或者是輪船、大船裡面，舵手他還是住在裡面，眾生因緣到了，客人都到了，時間到了就開走，(從)此岸渡至彼岸。與這樣的意思相同。

「諸佛乘是乘故名為大」，所有的佛，都是用此法度無量眾生，所以稱為大。教，就是教。眾生不懂，佛陀就要來教。眾生得大利益，教眾生如何能得大利益，如何才不會受到苦報，如何才能得到快樂，受苦的人就能得解脫；得解脫，這苦難的境界，能夠輕安自在。這就是教眾生解脫苦難，得到輕安自在，這種自在的方法，也是叫做大乘。

如其所得法：
於大乘一實妙法
得發大心
如其所得
體悟諸法
利益眾生大乘心法
通達菩提大道

「如其所得法」，和佛一樣，希望眾生他所得到的法，和佛全都一樣，與佛同等的境界。所以「於大乘一實妙法，得發大心」，希望眾生能與佛一樣，發大乘心，不是自利，獨善其身；要利，就要兼利他人。佛陀教我們就是要這樣，能自覺覺他，自利利人。這是佛陀的教法，希望人人能夠，「體悟諸法，利益眾生大乘之心法」。

我們體悟之後，我們也是同樣要去利益眾生，希望眾生能瞭解此大乘法。這就是大乘法的循環，所以叫做「轉法輪」。轉法輪是圓的，你若瞭解之後，你應該輾轉相教，希望人人也與佛同等，也有不忍眾生苦，也期待能將此好的方法，再去濟度，同樣去幫助那些不懂法的人，墮落惡道，受苦難的人。

希望我們與佛一樣，「利益眾生大乘之心法」，希望人人輾轉相教，通達菩提大道。不只是一個人走，一條這麼大的路，這樣三三兩兩走這條大路，也很孤單，應該這條康莊的大直道，應該要很多人和我們一起走。這就是「如其所得法」，就是希望眾生和佛同樣，所得到之法就是大乘法。也希望眾生人人定慧力莊嚴，佛陀的定慧力莊嚴，也期待我們人人都與佛同等。

定慧力莊嚴：
禪定與智慧
亦即三學中之二學
收攝散亂的心意
為定
觀察照了一切的事理
為慧

禪定與智慧，禪定就是心不起動念，我們的心，發心如初不會再受搖動，所以要時時心要穩定，才能辦法(生)智慧。所以也是要在三無漏學中。

定、慧就是包括戒，我們若沒有戒，就沒有定，沒有慧了。三無漏學就是戒定慧，要告訴我們「定慧」二字，就是在三(無漏)學中之二學，其實包括戒，三無漏學。

所以，能收攝我們的亂，散亂的心，有戒才能有定力，讓我們散亂的心，能收攝為一念；這就是收攝散亂，心意就是定。我們的心意永遠要在定中，才有辦法觀察、瞭解一切事理，這就是智慧。

所以，事與理能分清楚，發生的這件事情是什麼道理，怎麼會變成這樣的事相呢？現在這樣的事相這麼的圓滿，他是用什麼樣的道理，能讓這個事相這麼圓滿呢？全都是慧。所以，定慧的力量，能夠莊嚴人間大事。莊嚴，莊嚴就是具足德。

定慧力莊嚴：
莊嚴是具德義
富潤屋
德潤身之意
三寶亦爾
能以正法嚴飾行人
令得身心清淨
故名莊嚴

我們要有修行，修行自然就有德，就看得出來，所以說「富潤屋，德潤身」。我們若有德，讓人看到，在人群中——這個人和一般人不同。這叫做德；德行能在我們的身上顯現出來。所以三寶，同樣的佛法僧也是一樣，要修行、有德。

「能以正法嚴飾行人」，我們才能在三寶中弘揚佛法。我們要好好修行，要有定、慧，才有辦法三寶能莊嚴。我們修行的人要行於正法，我們才能自我莊嚴，如此才能得身心清淨。所以，身心清淨才能稱為莊嚴，定慧力莊嚴，以此度眾生，用這樣的方式度眾生。

若要度眾生，度一切眾生，菩薩大悲心，要度眾生，就要用菩薩的大悲心，這就是無上菩提心，就是願作佛之心。所以要有度眾生之心，這樣就是攝護眾生的大悲心。

以此度眾生：
欲濟度一切眾生
之菩薩大悲心也
此無上菩提心
即是願作佛心
度眾生心
即攝護眾生
之大慈悲心

我們既然學佛，修行的同時，我們也要弘揚佛法，這全都需要定慧力莊嚴，以此來度眾生。

各位，修行必定要發大心，要立大願，發心立願，必定要身體力行。所以我們時時要多用心。

Explanations by Master Cheng-Yan

Subject: Boundless Samadhi and Wisdom (心佛如一定慧無量)

Date: July. 22. 2014

The Buddha shows compassion to all equally; sentient beings are equal to Buddhas. This is the principle of spiritual practice. The Buddha taught all sentient beings that their minds have the same suchness as Buddhas’; their Samadhi and wisdom are boundless.

The mind, the Buddha and sentient beings are no different [in their nature]. Among sentient beings, aside from humans, all living, moving beings have Buddha-nature. All living beings are equal. However, we humans draw distinctions and label some as lower life forms. These living beings, from the time they are born, are controlled by humans to be used as food or labor, made to guard our homes, plow our fields or carry our things. Humans control all [other] living beings, when in fact, all these living beings have the same intrinsic nature as humans. Animals toil without complaint, while humans must rely on their power to get animals to do what humans cannot. Sometimes, humans do not measure up to animals. As for weaker forms of life, humans regard them as food. Think about this. Humans can be so cruel; we consume all kinds of living beings by killing them in various barbaric ways. It is with such violent minds that humans treat other sentient beings. The Buddha is equally compassionate to all. With compassion, He treats all sentient beings equally. Oftentimes, when the Buddha saw how sentient beings lived, He could not bear it because of His compassion. 

One time, the Buddha was at Jetavana when He told the bhiksus a lighthearted story from His past life. Many, many kalpas ago, among a herd of oxen was an ox king. This ox king led his herd to find an abundant source of water and to find rich pastures. On their way, they passed through a forest, where there lived a monkey. Every time this monkey saw the herd, they were following the ox king, and moving forward in such a grand procession. Not one dared to walk ahead of the king. The herd respected their king very much, so he was very jealous of the ox king. 

One day, the monkey gathered stones and dirt. From the tree, he flung dirt and even threw rocks at the ox king. As rock after rock hit the ox king, he still walked forward calmly. He did not react in any way. This monkey, once again, took rocks and kept throwing them at the ox [behind the king]. Seeing that the ox king in front had remained so calm and at ease, he did not become angry, either. So, as this ox led the group of oxen behind him, he also endured it. Like the ox king in the front, he walked on calmly and peacefully.

Further back, there was a much smaller ox that also had rocks thrown at him.This smaller ox started to turn his head and was about to lose his temper.But, when he thought about how the oxen before him had endured this, [he thought,].“I should learn from them.”So, right as he became angry, he immediately calmed his mind and walked on.

After they finished this part of their journey, they reached another forest.A tree god appeared and told the ox king, “How admirable, how admirable!”The ox king replied, “In the Six Realms, sentient beings are all equal.No matter what causes we planted in the past, no matter what karma we created, in this life, we must accept [the retributions].”

The tree god then asked this ox king, “In the past, exactly what causes did you sow?”

The ox king started to explain, “In the past, I was also a spiritual practitioner.But I was imperfect in cultivation the Three Flawless Studies, so I accidentally became an ox.In this lifetime, I must be more vigilant and cultivate the Four [Infinite] Minds.The Four [Infinite] Minds are loving-kindness, compassion, joy and equanimity.Though I have the appearance of an animal, in my mind, I still preserve my spiritual practice of the Four Infinite Minds and the Four Great Vows.”

As the ox king, he hoped that since he faced the retribution of being born an ox, he could transform the herd.This is transforming others by working alongside them.He spoke of the Four All-Embracing Virtues and the Four [Infinite] Minds, in communicating with the tree god.The tree god thought, “Even with the body of an ox, he could engage in spiritual practice.I admire him so much.”

The Buddha then said to His bhiksus, “Do you know that the herd of oxen is now those of you sitting here before me?That ox king back then is now.I, Sakyamuni Buddha.” Reading this passage from the Jataka Sutra about His past lives, we feel that when we interact with each other, we are often connected in the past and the present.So, every one of us must, in this lifetime, transform each other by working together.It is so precious for us to be born into this world in this lifetime.Since we share these causes and conditions, we must transform one another.So, “the Buddha shows compassion to all equally because sentient beings are equal to Buddhas”.Sentient beings are equal to Buddhas.This is the principle of spiritual practice. This is how we engage in spiritual practice.We practice together according to these principles.

“The Buddha taught all sentient beings that their minds have the same suchness as Buddhas.”So, the Buddha comes to the world to teach sentient beings to walk this road, to follow this “principle of spiritual practice”.This path shows us where to go.

In fact, when we all return to our intrinsic nature, our minds and the Buddha’s mind  have the same suchness, True Suchness.When we return to the nature of True Suchness, “our Samadhi and wisdom are boundless”.So, with precepts, Samadhi and wisdom, we can safeguard our nature of True Suchness.

The ox king had engaged in spiritual practice in the past, but he had a moment of carelessness.What does it mean to be carless?It has to do with precepts.If we uphold precepts, naturally we will be able to safeguard our minds.If we have wisdom, we will not make mistakes.If we lack precepts, one moment of carelessness may lead us to become an ox.

So, in our daily spiritual practice, we must perfectly cultivate the Three Flawless Studies.Precepts, Samadhi and wisdom must always be preserved in our minds.As we said earlier, “There is only this one truth, the Two [Vehicles] are not real.”He teaches sentient beings solely to lead them to the One Vehicle Dharma.

The others, the Two or Three Vehicles, are not [what He wants to teach].Most importantly, He wants to save and transform sentient beings.He also hopes that all sentient beings can also walk the Bodhisattva-path and likewise attain the sate of Buddhahood.

That is reflected in this sutra passage, “The Buddhas Themselves abide in the Great Vehicle as the Dharma They attained.They are adorned with the Power of Samadhi and Wisdom.With these They deliver sentient beings.”

The Buddha Himself abides in the Great Vehicle, because His nature of True Suchness is an inherent principle. He became the Great Enlightened One, thus the home in His mind, His thinking, is always immersed in the Great Vehicle Dharma. So, the Buddha Himself always abides in it. His mind and body are always in the Great Vehicle Dharma “as the Dharma [He] attained”. The Dharma that the Buddha attained is the principles of the Great Vehicle. With principles of the Great Vehicle, He manifests the appearance of spiritual practice and is adorned with the Power of Samadhi and Wisdom”. 

Consider the ox who also had Samadhi and wisdom. 

The monkey in the tree was playing pranks, [but despite the monkey’s] rock throwing, the ox remained very calm. Thus, he was “adorned with the Power of Samadhi and Wisdom”. “With these [He] delivers sentient beings”. He used these kinds of methods to teach. The Buddha would manifest anywhere in the Six Realms. Whether He was in the heaven, human, animal, hell or hungry ghost Realms, the Buddha practice for the sake of transforming sentient beings throughout the Six Realms, or the Five Realms. This was all for the purpose of teaching and transforming sentient beings. “[They] Themselves abide in the Great Vehicle”. We understand how to abide in the Great Vehicle. 

[Buddhas] Themselves abide in the Great Vehicle: The vehicle all Buddhas abide in is called “great”. The vehicle all Buddhas travel in is called “great”. The teachings They give sentient beings will help them attain great benefits, thus they are called “great”. 

“The vehicle all Buddhas abide in” is the method They use to transform people. They always apply Great Vehicle methods. Take a driver for example. He may stay in and guard his large bus. As for a big steamship, the helmsman may live on it. When causes and conditions converge, when the passengers have arrived, when the departure time has come, he will go from this shore to the other shore. [A vehicle] serves a similar purpose. “The Vehicle all Buddhas abide in is called great”. All Buddhas use this Dharma to deliver countless sentient beings. Therefore, it is called “great”. 

To teach is to educate. Sentient beings do not understand, so the Buddha must teach them. Then they attain great benefits. He teaches them how to attain great benefits, how to avoid painful retributions, and how they can be happy. Those who suffer will be liberated. After attaining liberation, they can be peaceful and at ease. Thus, He teaches sentient beings to be liberated from suffering and to attain peace and freedom. This method of becoming free is also called the Great Vehicle. 

“The Dharma They attained: The wondrous Dharma of the Great Vehicle and One Reality inspires great aspirations. By attaining such teachings, one realizes all things. The core practices of the Great Vehicle Dharma benefit all sentient beings and will lead straight to the great Bodhi-path. 

“The Dharma They attained is the same [for all Buddhas]. They hope the Dharma attained by sentient beings will help them attain the same state as Buddhas. So, “The wondrous Dharma of the Great Vehicle and One Reality inspires great aspirations”. I hope sentient beings can be like the Buddha, from Great Vehicle aspirations and not only seek to benefit themselves. When benefiting ourselves, we must benefit others as well. This is what the Buddha teaches us, to awaken ourselves and others. These are the Buddha’s teachings, hoping everyone can “realize all things”. “The core practices of the Great Vehicle Dharma benefit all sentient beings”. 

After we attain this realization, we must also benefit sentient beings, hoping they can also understand this Great Vehicle Dharma. This is the cycle of the Great Vehicle Dharma, called turning the Dharma-wheel. 

A Dharma-wheel is round; if we understand it, we must continue to turn it and teach others. We hope we can all be like the Buddha, also unable to bear seeing sentient beings suffering. So, we hope to use this good method to then transform others. We also want to help those who do not understand the Dharma, those who fell into evil realms and face suffering. Hopefully we, like the Buddha, have “The core practices of the Great Vehicle Dharma” that “benefit all sentient beings”. 

Hopefully we all continue to teach each other. This will lead straight to the great Bodhi-path. We do not walk this very wide path alone. Even walking this path in groups of two or three will feel very lonely. This path is wide and direct and is meant for many people to walk together. This is “the Dharma They attained”. They hope sentient beings can be the same as the Buddha and attain the Great Vehicle Dharma. They hope each sentient being can have the Buddha’s Power of Samadhi and of Wisdom, and can be equal to the Buddha.

“Adorned with the Power of Samadhi and Wisdom: Samadhi and wisdom are two of the Three [Flawless] Studies. By concentrating our scattered minds, we have Samadhi. By observing and illuminating all principles of matters, we have wisdom”.

With Samadhi and wisdom. Samadhi is [the state of mind] that does not give rise to thoughts. If our mind can sustain its original aspiration, we will no longer waver. So, our mind must always be calm for us to develop wisdom. So, we need the Three Flawless Studies, which include precepts along with Samadhi and wisdom, we will not have Samadhi nor wisdom. The Three Flawless Studies are precepts, Samadhi and wisdom. This is telling us that Samadhi and wisdom are two of the Three Flawless Studies. Along with precepts, these from the Three Flawless Studies. This can rein in our chaotic scattered minds. Only with precepts can we have the Power of Samadhi to focus our scattered minds to be single-minded. This is how we rein in our chaotic thoughts, so we can be in a state of Samadhi. Our minds must forever be in a state of Samadhi, so we can contemplate and understand all matters and principles. This is wisdom. 

Then we can clearly distinguish between things and their principles. What is the principle behind this thing that made it happen? For things to work perfectly, what principles did he apply to make this happen? This is wisdom. So the Power of Samadhi and wisdom can adorn and dignify important matters in this world. Being adorned means to be replete with virtues. 

Adorned with the Power of Samadhi and Wisdom: Being adorned means to be replete with virtues.Wealth enriches a house; virtue enriches a person. The Three Treasures do the same Spiritual practitioners adorned with Right Dharma can attain pure bodies and minds. These are their adornments. 

We must engage in spiritual practice. Through spiritual practice, we [develop] virtues that are obvious to others. So “wealth enriches a house, virtue enriches the body” If we are virtuous, others can see that we are different from the average person. This comes from virtue. Virtue can be manifested through our actions.

So the Three Treasures, the Buddha, Dharma and Sangha are the same. We must engage in practice to have virtue. As “spiritual practitioners adorned with Right Dharma,” we can be immersed in the Three Treasures and widely promote the Buddha-Dharma. We must engage in spiritual practice to develop Samadhi and wisdom and to be adorned with the Three Treasures. We practitioners must practice Right Dharma to dignify ourselves, to cleanse our body and mind. 

Only a pure body and mind can be called dignified, adorned with the Power of Samadhi and Wisdom. We must use these methods to transform sentient beings. If we want to transform sentient beings, we must have Bodhisattvas’ great compassion. To transform sentient beings, we must exercise Bodhisattvas’ great compassion, which is unsurpassed Bodhicitta, the vow to attain Buddhahood. 

So, we must have the resolve to transform sentient beings, and the great compassion with which to embrace and protect sentient beings.

With these They deliver sentient beings: The desire to deliver all sentient beings comes from Bodhisattvas’ great compassion. This unsurpassed Bodhicitta is the vow to attain Buddhahood, the heart to deliver sentient beings and the great loving-kindness and compassion to embrace and protect sentient beings. 

Since we are learning the Buddha’s Way, as we engage in spiritual practice, we must also widely promote the Buddha-Dharma. To do this, we must be adorned by the Power of Samadhi and Wisdom. This is how we transform sentient beings. Everyone, to engage in spiritual practice, we must develop great aspirations and establish great vows. After making these aspirations and vows, we must put them into practice. Therefore, we must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)