20140825《靜思妙蓮華》滅八大苦得無上覺（第377集）
⊙「修道進德在人間，精誠信願成菩提，一乘實法無二三。」
⊙「一切諸世尊，皆說一乘道。今此諸大眾，皆應除疑惑，諸佛語無異，唯一無二乘。」《法華經 方便品第二》
⊙一切諸世尊：諸佛以悲智等法，破除貪瞋癡等諸不善法，滅生死八大苦，斷分段變易生死，得無上覺。
⊙天人凡聖，世間、出世間等諸有情眾，咸皆敬仰尊重，故號世尊。
【證嚴上人開示】
修道進德在人間
精誠信願成菩提
一乘實法無二三
我們要常常記得，我們是在修行，修行就要行在菩提道上，這條路走，要步步踏實，向前前進，如此內修外行，這是我們人人的本分事。在人間中要感恩，有了這人群，讓我們體會到很多無量的道理。所以我們要精，精而不雜，誠而無偽，我們要很精、很清淨的心，就是用精純修行之心，用很虔誠、沒有污染，那種單純來對待人。
我們在修行，面對法，要深生敬心；信得深，我們對佛法才能很深的信願。願，是我們從內心，發出我們的希望、我們目標、我們方向，這就叫做願。我們既然深信立願，我們在此菩提道上要步步精進，這條路走過來，盡頭就是我們的心願，就是我們的目標。
所以，一乘實法無二、無三。我們前面不就是這樣說嗎？佛陀是為一大事因緣來人間，他是為說一乘道而來人間。所以，佛陀來為我們開示，讓我們瞭解。我們如果只執著於有為的事物，我們起了貪、瞋、癡、驕慢、懷疑等等，如此就看不到道理，卻是造就了很多的業。所以佛陀要我們看到道理，不要只在那裡執著於貪、瞋、癡。所以，知道道理，他就不會再去生煩惱。這是佛陀在人間的目的——「皆說一乘道」。
一切諸世尊
皆說一乘道
今此諸大眾
皆應除疑惑
諸佛語無異
唯一無二乘《法華經 方便品第二》
「一切諸世尊」，來人間做什麼呢？
一切諸世尊：
諸佛以悲智等法
破除貪瞋癡等
諸不善法
滅生死八大苦
斷分段變易生死
得無上覺
「諸佛以悲智等法」，佛陀的慈悲，不捨眾生，無始劫以來，來來回回於娑婆世界。因為他是娑婆的教主、四生慈父，已經累世累生來人間，對眾生的愛是永恆。
眾生的一生一世，只不過是短暫。所以佛陀永恆於人間娑婆世界，他發揮慈悲，看到眾生一生再一生，一輩子來人間，為了人、事、物，種種的「有為法」，在那裡造業。很快這樣就過去了，過去的人生又再來，來哪裡呢？四生。四生：卵生、胎生、濕生、化生。這四種的生態，就是我們一輩子如何造的業，隨著這「四生」的生態投生去了。
佛陀看了不忍——為何化生在地獄呢？為何化生於微生物呢？為何化生……？化生於天堂，天堂或者是地獄，這都是化生。你捨此投彼到天堂去，成為天人，那就是這輩子造十善業，所以化生天堂。又是化生地獄，那就是因為這輩子造十惡業，捨此投彼就化生在地獄。這種化生。
或者是胎生。胎生，來人間，還是中等的善，善惡雜揉著，所以來生人間。有的來人生，是受盡了人生的折磨；有的來人間就是受享樂，這是不同。還有卵生，雞、鳥等等就是蛋孵化的。還有濕生，水底，出生就在水底裡。這樣稱為「四生」。
「四生」就是在五趣之中，這五趣，就是因為我們眾生所造的業很複雜，所以叫做「五趣雜居」。這種「五趣雜居」的眾生，百年的人間，實在是很少，要能到一百歲是不容易，你想，人生是不是很短暫呢？
這麼短暫，在造業，在「四生」的生態中，如此來來回回。佛陀不捨，所以他隨著眾生，有時候現生人間，他為我們說法，讓我們能瞭解；有時候很明顯的名相，讓大家知道，是佛出世了。
降兜率、入皇宮，從幼小一直長大，與我們人人都一樣的生活。同樣的，他每天也要去托缽，要乞食來營養生命。同樣老、病的時間也有，也同樣在人生的最後就是圓寂了。這是他現「有為法」的人世間相。這段時間，他的思想、他的觀念，將他內心所能瞭解的法、所得到的覺，覺悟於「有為法」中，含藏著「無為法」的道理，很詳細來為我們解釋。
這就是諸佛，是佛以悲智，種種的法，(為)一個目標，就是要破除貪、瞋、癡。
眾生就是因為貪、瞋、癡，在有形相的物質、名稱，在那裡執著、在那裡起心動念，心靈不得安頓下來。
最近我們不是常常看到，在媒體報導天下事。看，人類這念的貪、瞋、癡。貪，國土互相佔領，哪一個國家它含藏著；因為一切石油、金、鐵、銅、礦、寶石等等，有的國家是很豐富，含藏於大地、含藏於山河裡等等，為了要去侵佔為我有，所以彼此就會爭起來。世間多少的戰亂不是為此嗎？這有形的東西，貪名逐利。
所以，貪不到就起了瞋。(若)沒有瞋心，瞋怒之心，它不會發生戰爭。又貪、又瞋，所以不顧一切殺、傷，殺害生靈，傷害大地山河。大地也是被傷害了，何況人類。這都是因為貪、瞋。而貪、瞋是從何起呢？是癡。
因為眾生癡迷，將這種短暫的人生，以為是有形，一輩子這樣爭、爭、爭。人生多麼愚癡啊！迷啊！這種癡，沒有透徹道理，為了短暫的人生，為了佔為己有，如此來貪、瞋、癡，破壞人間、生命、大地等等，這都是從「癡」字開始。
所以，「諸不善法」，這是佛陀想要破除的，這些種種不善法，要「滅生死八大苦」。一輩子的生死，除了貪、瞋、癡，那種的霸權，互相傷殺以外，還是我們一般人一樣，就是在「生死八大苦」中。
生、老、病、死，就已經有四苦了，再加上「求不得苦」。有的人就很幸福，樣樣都很圓滿，就是還有求不滿足的苦；求來了，就有得失之苦。
所以「怨憎會苦」。無子的人，求子；孩子有了，得來的時候，孩子會乖乖的嗎？財產，五家共有中，其中就有不肖子女之一項。一輩子賺錢，勞勞碌碌，不是自己所有，是五家共有。其中，不肖的子孫，也是帶來了人生的苦，所以「怨憎會苦」。
愛，卿卿我我，愛，愛得很辛苦，好不容易能合，會合結婚，組織一個家庭。沒多久，金屋藏嬌、紅杏出牆等等，這種家庭的「怨憎會」，婆媳不合等等；還有朋友、親戚，很多，這種「怨憎會苦」。還有，還有「五蘊熾盛苦」。
「愛別離、怨憎會、求不得、五蘊熾盛」此四苦，與生、老、病、死四苦，加起來「八大苦」。偏偏我們眾生都不去了解這些事情，卻是看在眼前，等到最後遇到時，那個時候在苦，該如何？
佛陀就教我們，開始就讓我們了解，這些道理如果看得開，就不需在那裡求、求，為了求，造了多少的業。為了求名逐利、為了求子孫、為了求……等等，「求不得」之時，真的是苦不堪。了解道理之後，順於自然，知足、感恩，就不會有「求不得」的苦了。
「愛別離」，人生自然的法則，我們就是造這樣的因、結這樣的緣來，會合時我們就疼惜，和合歡喜，天倫之樂。若是因緣，自然的法則來時，順其自然，那就沒有「愛別離」，那麼多的痛苦了。
「怨憎會」，想，何必呢？人生短短的，計較什麼，何必與他結怨連仇？「因果，我知道」，退一步，海闊天空，就沒有這種「怨憎會」。
最重要的，「五蘊熾盛（苦）」。常常《心經》中：「五蘊皆空。」看得透，若看得透，我們就是沒有什麼好執著。這種色、聲、香、味、觸，到底對我們有什麼呢？也是沒有。外面的五塵都沒有，我們不需要在那裡貪著。很多很多，就是外面的境界，讓我們惹了很多的苦難。
佛陀以種種道理為我們分析，甚至已經了解了；了解之後，我們修行。修行，知道前面那些「八苦」，了解苦、集、滅、道，聲聞（阿羅漢）斷「分段生死」，不要再來人間了，「我不要再與眾生，結那麼多的惡緣，我要獨善其身」，所以這「分段生死」要將之了斷。
而辟支佛，他體會到無常因緣觀，所以他也是獨善其身。比聲聞更上一層樓，知道如何斷「分段生死」，就要去了徹「十二因緣」。了解了，不過還有「變易生死」。
明明我們的心清清楚楚，了解道理，卻是習氣變易，心理的問題還是控制不住。這種也是我們的人生，修行還要再努力。知道道理之後，我們要努力(斷)「分段生死」、「變易生死」。在這個道理了徹之後，我們要心完全清淨，靜寂清澄，要到這樣的境界。
所以，佛陀來人間就是為此，要斷說種種的道理，破除貪、瞋、癡，就是希望我們能夠了解，
「生死八苦」。
生、老、病、死，這是自然的法則，但是「求不得苦」、「愛別離苦」、「怨憎會苦」，或者是「五蘊熾盛苦」，這都是在我們自己的心態在造作。我們若能了解了，佛陀所說的真理，自然我們就能滅除了這種，除了生、老、病、死，後面所說的(四苦)，我們能漸漸將之淡化，進一步才能(斷)「分段生死」。
「苦集滅道」很清楚之後，我們還要再進修「十二因緣」。「十二因緣」，這是來人生、得人生的過程。佛陀也是很詳細來為我們解釋，《法華經》中，之後還是會解釋到。所以，這是佛陀的目的，希望人人斷「分段」、「變易」生死，能得「無上覺」。希望所有的眾生都是一樣，能與佛一樣到這種不生不滅的境界。
一切諸世尊：
諸佛以悲智等法
破除貪瞋癡等
諸不善法
滅生死八大苦
斷分段變易生死
得無上覺
我們凡夫；六凡包括天、人。天、人，天人或者是 凡夫、聖人，於此世間，無論我們是，世、出世間等等的有情眾，包括在內，「咸皆敬仰尊重」，所以稱為「世尊」。
天人凡聖
世間、出世間等
諸有情眾
咸皆敬仰尊重
故號世尊
世尊是為了要來解除，我們眾生有這麼多這麼多，我們不明白的道理，卻是在那裡不斷、不斷造作無明煩惱。剛才我們說過，凡夫的「八苦」，生、老、病、死，大家都知道，但是「求不得」、或者是「怨憎會」、「愛別離」等等，回歸於「五蘊」不斷在輪轉中，這就是我們要更了解的。
所以，我們人人用心學佛，不要受一念的無明，如此惹來了無量數人世間的禍患，所以我們要「修道進德在人間」，甚至要精誠信願來成菩提。佛陀來人間，只為一乘實法無二、無三，這是佛陀的慈悲，所以稱名為「世尊」，是六凡都應該要尊重的，所以名稱為「世尊」。請大家要時時多用心。
Explanations by Master Cheng-Yan
Subject: Eliminate the Eight Sufferings to Attain Supreme Enlightenme (滅八大苦得無上覺)
Date: August. 25. 2014
“Cultivate of the Path and virtue takes place in this world. With focus, sincerity, faith and vows we attain Bodhi. The True Dharma is the One Vehicle; there is no other vehicle.”
We must always remember that since we are engaging in spiritual practice, we need to walk on the Bodhi-path. As we walk this road, our every step forward must be steady. This internal cultivation and external practice is part of our fundamental duty. In this world, we must be grateful to the people around us who allow us comprehend countless principles. Our minds must be focused, focused and not scattered, sincere and not false. Our minds must be focused and pure. We must use a pure mind for spiritual practice and must interact with others with a sincere, undefiled and simple mind. When we engage in spiritual practice, we must deeply respect the Dharma. Only when our faith is deep will we faithfully vow to practice the Dharma.
A vow comes from the depths of our hearts. It comes out of our hopes and our goals, as well as our direction. This is a vow. Since we make vows out of deep faith, we must diligently advance on the Bodhi-path. At the end of this road, we will realize our vows; that is our goal.
“The True Dharma is the One Vehicle; there is no other vehicle.” Haven’t we said this before? The Buddha comes to this world for one great cause, to teach the One Vehicle Path. The Buddha comes to teach us, to help us understand that if we only cling to conditioned phenomena, we will give rise to greed, anger, ignorance, arrogance and doubt. If we do this we cannot see the principles and instead, create a lot of karma. So, the Buddha wants us to see the principles rather than becoming attached to [things out of] greed, anger and ignorance. If we understand the principles, we will not give rise to more afflictions. This is the Buddha’s goal in this world, “to teach the One Vehicle Path.”
“All the World-Honored Ones teach the One Vehicle Path. Now all those assembled here should resolve all their questions. The teachings of all Buddhas are the same; there is only One Vehicle, not two.”
Why do “All the World-Honored Ones” comes to this world?
All the World-Honored Ones: All Buddhas utilize teachings of compassion and wisdom to eliminate unwholesome things such as greed, anger and ignorance, etc. By eliminating the eight sufferings of samsara, we end fragmentary and transformational samsara and attain supreme enlightenment.
“All Buddhas utilize teachings of compassion and wisdom.” Because of His compassion, the Buddha cannot abandon sentient beings. So, since Beginningless Time, He travels to and from the Saha World, because He is the founder of a religion here and the kind father of the Four Kinds of Beings. He comes to this world, life after life and His love for sentient beings is everlasting. The lifetime of a sentient being is very short and brief, but the Buddha will be in the Saha World forever. He exercises His compassion when He sees sentient beings coming to the world, lifetime after lifetime, and creating karma for the sake of people, matters, objects and various “conditioned phenomena.” But time goes by very fast and we will leave this life and then be reborn. How are we reborn? Into the Four Forms of Birth, womb-born, egg-born, moisture-born and transformation-born. We take on one of these four forms based on the karma we create in this lifetime.This is how we are reborn into the Four Forms.
The Buddha cannot bear to see this.Why are beings transformation-born in hell?Why are they transformation-born as microorganisms?Why are they transformation-born in heaven?Those reborn in heaven or hell are transformation-born.If we leave this life and are reborn in heaven, we will be heavenly beings.If we practice the Ten Good Deeds in this life, we will be transformation-born in heaven.We may also be transformation-born in hell.If we commit the Ten Evils over this lifetime, when we leave this life, we will reborn in hell.This is how we can be transformation-born.We may also be womb-born in to this human realm, with average virtues.
With a mix of both good and evil [karma], we are born human.
Some who come to this world will face all kinds of suffering and torment, while some come to enjoy pleasures.There are still differences.Some beings are egg-born.Chickens, birds, etc. are hatched from eggs.Some beings are moisture-born, which means they are born in the water.
Altogether, these are the Four Forms of Birth.These For Kinds of Beings live in the Five Destinies.
There are Five Destinies because sentient beings create a complicated mix of karma.The beings of the Five Destinies co-exist here.On Earth, these beings [live brief lives].In this world, people who live to be 100 are indeed very rare.It is not easy for us to live to 100 here.So, don’t you think our lives are very short and brief?In each of those brief lifetimes, we create karma and are reborn into one of the Four Forms of Birth.The Buddha feels compassion for us, so He gives us suitable teachings.At times, He appears in this world to teach the Dharma to us, to help us understand.Sometimes He gives us clear examples so we will know.The Buddha came into this world by descending from Tusita Heaven and Form childhood to adulthood.He grew up in the same way as all of us.Then like [other monstics],He had to beg alms every day into order to have food to sustain Himself.He also experienced aging and illness.Then, at the end, He passed away and achieved Perfect Rest.These are the “conditioned phenomena”.
He manifested while He was in this world.During that period of time, His thinking, His perspective, the thing He understood and the realizations He attained were realizations of the truth of “unconditioned Dharma” contained within “conditioned phenomena”.He explained this to us in great detail.These are teachings of compassion and wisdom utilized by all Buddhas, all for one goal, to eliminate greed, anger and ignorance.
Because of the Three Poisons, we cling to physical objects and their labels and thus give rise to discursive thoughts.Therefore, our minds cannot become settled.
In the media reports on happenings around the world, we often see stories of greed, anger and ignorance.Greed leads countries to conquer each other.Some countries have oil, gold, iron, copper, other ores or gems.An abundance of natural resources is hidden within their mountains and rivers.In order to seize these resources, countries will engage in conflict.Aren’t most wars started for this reason?Desire for tangible objects causes people to chase after fame and profit.When people cannot satisfy their greed, they get angry.If there is no anger, countries will not go to war.If there is greed and anger, they kill and destroy without regard for anything.They kill living beings, cause harm to nature, as well as the land, not to mention other people.All this is caused by greed and anger.
Where do these come from?From ignorance. Because we sentient beings are deluded, we think of our short lives as something [forever] tangible, so we spend our entire lives fighting. We humans are so ignorant and deluded! Ignorance prevents us from thoroughly understanding principles. In our short lives, in order to possess things as our own, we damage the world, harm other people and destroy the land out of greed, anger and ignorance. All this beings with “ignorance”.
So these “unwholesome things” are what the Buddha hopes to eliminate. In order to do so, we must “eliminate the eight sufferings of samsara”. From birth to death, greed, anger and ignorance cause power struggles and mutual destruction, while ordinary people also live with “the eight sufferings of samsara”. Birth, aging, illness and death are four of the sufferings. Then there is also “the suffering of unfulfilled desires”. Though some people are very blessed and everything goes smoothly for them, they still suffer from unfulfilled desires. When we have desires, we will feel the suffering of gain and loss. There is “the suffering of meeting those we hate”.
Some who are childless beg for a child. Once they have one, will the child be well-behaved? Worldly assets [never truly belong to us]. Un-filial children are one reason this is so. People work hard their entire lives to earn money, but in the end, it does not really belong to them.Their un-filial children cuase them suffering [by exhausting their resources]. This is the “suffering of meeting those we hate. Love can be passionate. Loving someone can be bittersweet, a lot of work. When people finally come together, get married and form a family, not long after, they may begin to cheat on each other. This is “meeting those we hate” in our families. It also includes disharmony with our in-laws, or conflicts with our friends or relatives. There are many different kinds of “suffering of meeting those we hate”. There is also the “suffering of the raging Five Aggregates”, “Parting with what we love”, “meeting those we hate”, “unfulfilled desires”, and “the raging Five Aggregates”, along with birth, aging, illness and death together make up the eight sufferings.
However, we sentient beings do not try to understand these things. We only look at what is in front of us so when we encounter suffering, we do not know what to do. The Buddha teaches us from the beginning to help us understand that if we can thoroughly understand these principles, we do not need to pursue [these things]. For the sake of our desires, we create much karma. We may seek fame and profit, or to have children, and so on. When we cannot fulfill our desires, we suffer tremendous anguish. When we understand this principle, we will just let things happen naturally.
If we are content and grateful, we will not suffer from unfulfilled desires. Parting with what we love is part of life. Since we have created the causes for this and formed these karmic conditions, we should cherish the time that we have together and live harmonious and happily. When the karmic conditions [are over], we [can learn to] go along with the law of nature. Then we will not suffer as much from “parting with what we love”. Why should we suffer from “meeting those we hate”? Life is too short; why do we take issue over things? Why do we start feuds with others? “I know that his is karmic cause and effect; I should step back to see the bigger picture.” Then this suffering will vanish. Most important is “the raging Five Aggregates”.
From the Heart Sutra, we understand how the Five Aggregates are fall Empty. If we can see through things, we realize nothing is worth being attached to. Then will form, sound, smell, taste and touch mean anything to do us? They will not. The five sense objects do not really exist, so we do not need to greedily cling to them. Oftentimes, external conditions bring about much suffering for us. The Buddha uses various principles to explain this until we can understand. After we understand, we can practice [the Dharma]. Through our practice, we understand the aforementioned eight sufferings and the Four Nobles Truths. Hearers [and Arhats] eliminate “fragmentary samsara.”“I do not want to return to this world. I do not want to create all these bad karmic connections with sentient beings. I only want to awaken myself.” So, they want to eliminate “fragmentary samsara. ”
As for Pratyekabuddhas, they realize the concept impermanence and the law of karma. They also only seek to awaken themselves, though they are one level higher than Hearers. They know that to end “fragmentary samsara,” they must thoroughly understand the 12 Links of Cyclic Existence. But there is also “transformational samsara.” Though we clearly understand principles, the fluctuations caused by our habitual tendencies and our mental problems are uncontrollable. This is also part of our lives. We must work harder on our spiritual practice.
After learn these principles, we must work even harder and [to eliminate] “fragmentary samsara”and“transformational samsara.” After we thoroughly understand these principles, our minds must be completely pure and in a state of tranquility and clarity.
The Buddha comes to this world for the sake of doing this, to eliminate [samsara]. He taught all kinds of principles for eliminating greed, anger and ignorance in the hopes that we can all understand “the eight sufferings of samsara.” Birth, aging, illness and death are part of the laws of nature, but the suffering of “unfilled desires, parting with what we love, meeting those we hate” and “the raging Five Aggregates” are all created by our minds. If we can understand the true principles taught by the Buddha, we can then eliminate these kinds of sufferings. Apart from birth, aging, illness and death, we can gradually weaken the latter [four sufferings]. Then we can take the next step [to eliminate] “fragmentary samsara.” After we clearly understand the Four Noble ‘Truths, we must practice the 12 Links of Cyclic Existence.
The 12 Links of Cyclic Existence are the process of how we come to be in this life. The Buddha has thoroughly explained this to us. In the Lotus Sutras, this will be explained later as well. So, this is the Buddha’s goal. He hopes all sentient beings will eliminate “fragmentary” and “transformational” samsara and attain “supreme enlightenment.”
The Buddha wants all sentient beings to be equal to all Buddhas by attaining a state of non-arising and non-ceasing.
All the world-Honored Ones: All Buddhas utilize teachings of compassion and wisdom to eliminate unwholesome things such as greed, anger and ignorance, etc. By eliminating the eight sufferings of samsara we end fragmentary and transformational and attain supreme enlightenment.
We ordinary people are part of the Six Unenlightened Realms. Heavenly, unenlightened and noble beings all live in this world. Regardless of whether we are sentient beings or have transcended this world, all of us “respect and honor Him greatly. Thus, we call Him “the World-Honored One.”
The World-Honored One comes to this world to clarify these many principles that we do not understand. However, we unceasingly create ignorance and delusion. We know the eight sufferings of ordinary people.
Everyone knows birth, aging, illness and death, but [suffering of] “unfulfilled desires” or “meeting those we hate” or “parting with what we love” and so on all come back to the working of the Five Aggregates in our lives. This is what we really need to understand.
So, we must mindfully learn the Buddha’s Way. We must not allow one ignorance thought to bring about countless misfortunes in this world.
Therefore, “Cultivation of the Path and virtue takes place in this world” and moreover, “with focus, sincerity, faith and vows we attain Bodhi.” The Buddha comes to this world solely to teach that “the True Dharma is the One Vehicle.” This is the Buddha’s compassion. Thus, we call Him “the World-Honored One.” All beings in the Six Unenlightened Realms need to respect Him, so He is called “the World-Honored One.” Everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「修道進德在人間，精誠信願成菩提，一乘實法無二三。」
⊙「一切諸世尊，皆說一乘道。今此諸大眾，皆應除疑惑，諸佛語無異，唯一無二乘。」《法華經 方便品第二》
⊙一切諸世尊：諸佛以悲智等法，破除貪瞋癡等諸不善法，滅生死八大苦，斷分段變易生死，得無上覺。
⊙天人凡聖，世間、出世間等諸有情眾，咸皆敬仰尊重，故號世尊。
【證嚴上人開示】
修道進德在人間
精誠信願成菩提
一乘實法無二三
我們要常常記得，我們是在修行，修行就要行在菩提道上，這條路走，要步步踏實，向前前進，如此內修外行，這是我們人人的本分事。在人間中要感恩，有了這人群，讓我們體會到很多無量的道理。所以我們要精，精而不雜，誠而無偽，我們要很精、很清淨的心，就是用精純修行之心，用很虔誠、沒有污染，那種單純來對待人。
我們在修行，面對法，要深生敬心；信得深，我們對佛法才能很深的信願。願，是我們從內心，發出我們的希望、我們目標、我們方向，這就叫做願。我們既然深信立願，我們在此菩提道上要步步精進，這條路走過來，盡頭就是我們的心願，就是我們的目標。
所以，一乘實法無二、無三。我們前面不就是這樣說嗎？佛陀是為一大事因緣來人間，他是為說一乘道而來人間。所以，佛陀來為我們開示，讓我們瞭解。我們如果只執著於有為的事物，我們起了貪、瞋、癡、驕慢、懷疑等等，如此就看不到道理，卻是造就了很多的業。所以佛陀要我們看到道理，不要只在那裡執著於貪、瞋、癡。所以，知道道理，他就不會再去生煩惱。這是佛陀在人間的目的——「皆說一乘道」。
一切諸世尊
皆說一乘道
今此諸大眾
皆應除疑惑
諸佛語無異
唯一無二乘《法華經 方便品第二》
「一切諸世尊」，來人間做什麼呢？
一切諸世尊：
諸佛以悲智等法
破除貪瞋癡等
諸不善法
滅生死八大苦
斷分段變易生死
得無上覺
「諸佛以悲智等法」，佛陀的慈悲，不捨眾生，無始劫以來，來來回回於娑婆世界。因為他是娑婆的教主、四生慈父，已經累世累生來人間，對眾生的愛是永恆。
眾生的一生一世，只不過是短暫。所以佛陀永恆於人間娑婆世界，他發揮慈悲，看到眾生一生再一生，一輩子來人間，為了人、事、物，種種的「有為法」，在那裡造業。很快這樣就過去了，過去的人生又再來，來哪裡呢？四生。四生：卵生、胎生、濕生、化生。這四種的生態，就是我們一輩子如何造的業，隨著這「四生」的生態投生去了。
佛陀看了不忍——為何化生在地獄呢？為何化生於微生物呢？為何化生……？化生於天堂，天堂或者是地獄，這都是化生。你捨此投彼到天堂去，成為天人，那就是這輩子造十善業，所以化生天堂。又是化生地獄，那就是因為這輩子造十惡業，捨此投彼就化生在地獄。這種化生。
或者是胎生。胎生，來人間，還是中等的善，善惡雜揉著，所以來生人間。有的來人生，是受盡了人生的折磨；有的來人間就是受享樂，這是不同。還有卵生，雞、鳥等等就是蛋孵化的。還有濕生，水底，出生就在水底裡。這樣稱為「四生」。
「四生」就是在五趣之中，這五趣，就是因為我們眾生所造的業很複雜，所以叫做「五趣雜居」。這種「五趣雜居」的眾生，百年的人間，實在是很少，要能到一百歲是不容易，你想，人生是不是很短暫呢？
這麼短暫，在造業，在「四生」的生態中，如此來來回回。佛陀不捨，所以他隨著眾生，有時候現生人間，他為我們說法，讓我們能瞭解；有時候很明顯的名相，讓大家知道，是佛出世了。
降兜率、入皇宮，從幼小一直長大，與我們人人都一樣的生活。同樣的，他每天也要去托缽，要乞食來營養生命。同樣老、病的時間也有，也同樣在人生的最後就是圓寂了。這是他現「有為法」的人世間相。這段時間，他的思想、他的觀念，將他內心所能瞭解的法、所得到的覺，覺悟於「有為法」中，含藏著「無為法」的道理，很詳細來為我們解釋。
這就是諸佛，是佛以悲智，種種的法，(為)一個目標，就是要破除貪、瞋、癡。
眾生就是因為貪、瞋、癡，在有形相的物質、名稱，在那裡執著、在那裡起心動念，心靈不得安頓下來。
最近我們不是常常看到，在媒體報導天下事。看，人類這念的貪、瞋、癡。貪，國土互相佔領，哪一個國家它含藏著；因為一切石油、金、鐵、銅、礦、寶石等等，有的國家是很豐富，含藏於大地、含藏於山河裡等等，為了要去侵佔為我有，所以彼此就會爭起來。世間多少的戰亂不是為此嗎？這有形的東西，貪名逐利。
所以，貪不到就起了瞋。(若)沒有瞋心，瞋怒之心，它不會發生戰爭。又貪、又瞋，所以不顧一切殺、傷，殺害生靈，傷害大地山河。大地也是被傷害了，何況人類。這都是因為貪、瞋。而貪、瞋是從何起呢？是癡。
因為眾生癡迷，將這種短暫的人生，以為是有形，一輩子這樣爭、爭、爭。人生多麼愚癡啊！迷啊！這種癡，沒有透徹道理，為了短暫的人生，為了佔為己有，如此來貪、瞋、癡，破壞人間、生命、大地等等，這都是從「癡」字開始。
所以，「諸不善法」，這是佛陀想要破除的，這些種種不善法，要「滅生死八大苦」。一輩子的生死，除了貪、瞋、癡，那種的霸權，互相傷殺以外，還是我們一般人一樣，就是在「生死八大苦」中。
生、老、病、死，就已經有四苦了，再加上「求不得苦」。有的人就很幸福，樣樣都很圓滿，就是還有求不滿足的苦；求來了，就有得失之苦。
所以「怨憎會苦」。無子的人，求子；孩子有了，得來的時候，孩子會乖乖的嗎？財產，五家共有中，其中就有不肖子女之一項。一輩子賺錢，勞勞碌碌，不是自己所有，是五家共有。其中，不肖的子孫，也是帶來了人生的苦，所以「怨憎會苦」。
愛，卿卿我我，愛，愛得很辛苦，好不容易能合，會合結婚，組織一個家庭。沒多久，金屋藏嬌、紅杏出牆等等，這種家庭的「怨憎會」，婆媳不合等等；還有朋友、親戚，很多，這種「怨憎會苦」。還有，還有「五蘊熾盛苦」。
「愛別離、怨憎會、求不得、五蘊熾盛」此四苦，與生、老、病、死四苦，加起來「八大苦」。偏偏我們眾生都不去了解這些事情，卻是看在眼前，等到最後遇到時，那個時候在苦，該如何？
佛陀就教我們，開始就讓我們了解，這些道理如果看得開，就不需在那裡求、求，為了求，造了多少的業。為了求名逐利、為了求子孫、為了求……等等，「求不得」之時，真的是苦不堪。了解道理之後，順於自然，知足、感恩，就不會有「求不得」的苦了。
「愛別離」，人生自然的法則，我們就是造這樣的因、結這樣的緣來，會合時我們就疼惜，和合歡喜，天倫之樂。若是因緣，自然的法則來時，順其自然，那就沒有「愛別離」，那麼多的痛苦了。
「怨憎會」，想，何必呢？人生短短的，計較什麼，何必與他結怨連仇？「因果，我知道」，退一步，海闊天空，就沒有這種「怨憎會」。
最重要的，「五蘊熾盛（苦）」。常常《心經》中：「五蘊皆空。」看得透，若看得透，我們就是沒有什麼好執著。這種色、聲、香、味、觸，到底對我們有什麼呢？也是沒有。外面的五塵都沒有，我們不需要在那裡貪著。很多很多，就是外面的境界，讓我們惹了很多的苦難。
佛陀以種種道理為我們分析，甚至已經了解了；了解之後，我們修行。修行，知道前面那些「八苦」，了解苦、集、滅、道，聲聞（阿羅漢）斷「分段生死」，不要再來人間了，「我不要再與眾生，結那麼多的惡緣，我要獨善其身」，所以這「分段生死」要將之了斷。
而辟支佛，他體會到無常因緣觀，所以他也是獨善其身。比聲聞更上一層樓，知道如何斷「分段生死」，就要去了徹「十二因緣」。了解了，不過還有「變易生死」。
明明我們的心清清楚楚，了解道理，卻是習氣變易，心理的問題還是控制不住。這種也是我們的人生，修行還要再努力。知道道理之後，我們要努力(斷)「分段生死」、「變易生死」。在這個道理了徹之後，我們要心完全清淨，靜寂清澄，要到這樣的境界。
所以，佛陀來人間就是為此，要斷說種種的道理，破除貪、瞋、癡，就是希望我們能夠了解，
「生死八苦」。
生、老、病、死，這是自然的法則，但是「求不得苦」、「愛別離苦」、「怨憎會苦」，或者是「五蘊熾盛苦」，這都是在我們自己的心態在造作。我們若能了解了，佛陀所說的真理，自然我們就能滅除了這種，除了生、老、病、死，後面所說的(四苦)，我們能漸漸將之淡化，進一步才能(斷)「分段生死」。
「苦集滅道」很清楚之後，我們還要再進修「十二因緣」。「十二因緣」，這是來人生、得人生的過程。佛陀也是很詳細來為我們解釋，《法華經》中，之後還是會解釋到。所以，這是佛陀的目的，希望人人斷「分段」、「變易」生死，能得「無上覺」。希望所有的眾生都是一樣，能與佛一樣到這種不生不滅的境界。
一切諸世尊：
諸佛以悲智等法
破除貪瞋癡等
諸不善法
滅生死八大苦
斷分段變易生死
得無上覺
我們凡夫；六凡包括天、人。天、人，天人或者是 凡夫、聖人，於此世間，無論我們是，世、出世間等等的有情眾，包括在內，「咸皆敬仰尊重」，所以稱為「世尊」。
天人凡聖
世間、出世間等
諸有情眾
咸皆敬仰尊重
故號世尊
世尊是為了要來解除，我們眾生有這麼多這麼多，我們不明白的道理，卻是在那裡不斷、不斷造作無明煩惱。剛才我們說過，凡夫的「八苦」，生、老、病、死，大家都知道，但是「求不得」、或者是「怨憎會」、「愛別離」等等，回歸於「五蘊」不斷在輪轉中，這就是我們要更了解的。
所以，我們人人用心學佛，不要受一念的無明，如此惹來了無量數人世間的禍患，所以我們要「修道進德在人間」，甚至要精誠信願來成菩提。佛陀來人間，只為一乘實法無二、無三，這是佛陀的慈悲，所以稱名為「世尊」，是六凡都應該要尊重的，所以名稱為「世尊」。請大家要時時多用心。
Explanations by Master Cheng-Yan
Subject: Eliminate the Eight Sufferings to Attain Supreme Enlightenme (滅八大苦得無上覺)
Date: August. 25. 2014
“Cultivate of the Path and virtue takes place in this world. With focus, sincerity, faith and vows we attain Bodhi. The True Dharma is the One Vehicle; there is no other vehicle.”
We must always remember that since we are engaging in spiritual practice, we need to walk on the Bodhi-path. As we walk this road, our every step forward must be steady. This internal cultivation and external practice is part of our fundamental duty. In this world, we must be grateful to the people around us who allow us comprehend countless principles. Our minds must be focused, focused and not scattered, sincere and not false. Our minds must be focused and pure. We must use a pure mind for spiritual practice and must interact with others with a sincere, undefiled and simple mind. When we engage in spiritual practice, we must deeply respect the Dharma. Only when our faith is deep will we faithfully vow to practice the Dharma.
A vow comes from the depths of our hearts. It comes out of our hopes and our goals, as well as our direction. This is a vow. Since we make vows out of deep faith, we must diligently advance on the Bodhi-path. At the end of this road, we will realize our vows; that is our goal.
“The True Dharma is the One Vehicle; there is no other vehicle.” Haven’t we said this before? The Buddha comes to this world for one great cause, to teach the One Vehicle Path. The Buddha comes to teach us, to help us understand that if we only cling to conditioned phenomena, we will give rise to greed, anger, ignorance, arrogance and doubt. If we do this we cannot see the principles and instead, create a lot of karma. So, the Buddha wants us to see the principles rather than becoming attached to [things out of] greed, anger and ignorance. If we understand the principles, we will not give rise to more afflictions. This is the Buddha’s goal in this world, “to teach the One Vehicle Path.”
“All the World-Honored Ones teach the One Vehicle Path. Now all those assembled here should resolve all their questions. The teachings of all Buddhas are the same; there is only One Vehicle, not two.”
Why do “All the World-Honored Ones” comes to this world?
All the World-Honored Ones: All Buddhas utilize teachings of compassion and wisdom to eliminate unwholesome things such as greed, anger and ignorance, etc. By eliminating the eight sufferings of samsara, we end fragmentary and transformational samsara and attain supreme enlightenment.
“All Buddhas utilize teachings of compassion and wisdom.” Because of His compassion, the Buddha cannot abandon sentient beings. So, since Beginningless Time, He travels to and from the Saha World, because He is the founder of a religion here and the kind father of the Four Kinds of Beings. He comes to this world, life after life and His love for sentient beings is everlasting. The lifetime of a sentient being is very short and brief, but the Buddha will be in the Saha World forever. He exercises His compassion when He sees sentient beings coming to the world, lifetime after lifetime, and creating karma for the sake of people, matters, objects and various “conditioned phenomena.” But time goes by very fast and we will leave this life and then be reborn. How are we reborn? Into the Four Forms of Birth, womb-born, egg-born, moisture-born and transformation-born. We take on one of these four forms based on the karma we create in this lifetime.This is how we are reborn into the Four Forms.
The Buddha cannot bear to see this.Why are beings transformation-born in hell?Why are they transformation-born as microorganisms?Why are they transformation-born in heaven?Those reborn in heaven or hell are transformation-born.If we leave this life and are reborn in heaven, we will be heavenly beings.If we practice the Ten Good Deeds in this life, we will be transformation-born in heaven.We may also be transformation-born in hell.If we commit the Ten Evils over this lifetime, when we leave this life, we will reborn in hell.This is how we can be transformation-born.We may also be womb-born in to this human realm, with average virtues.
With a mix of both good and evil [karma], we are born human.
Some who come to this world will face all kinds of suffering and torment, while some come to enjoy pleasures.There are still differences.Some beings are egg-born.Chickens, birds, etc. are hatched from eggs.Some beings are moisture-born, which means they are born in the water.
Altogether, these are the Four Forms of Birth.These For Kinds of Beings live in the Five Destinies.
There are Five Destinies because sentient beings create a complicated mix of karma.The beings of the Five Destinies co-exist here.On Earth, these beings [live brief lives].In this world, people who live to be 100 are indeed very rare.It is not easy for us to live to 100 here.So, don’t you think our lives are very short and brief?In each of those brief lifetimes, we create karma and are reborn into one of the Four Forms of Birth.The Buddha feels compassion for us, so He gives us suitable teachings.At times, He appears in this world to teach the Dharma to us, to help us understand.Sometimes He gives us clear examples so we will know.The Buddha came into this world by descending from Tusita Heaven and Form childhood to adulthood.He grew up in the same way as all of us.Then like [other monstics],He had to beg alms every day into order to have food to sustain Himself.He also experienced aging and illness.Then, at the end, He passed away and achieved Perfect Rest.These are the “conditioned phenomena”.
He manifested while He was in this world.During that period of time, His thinking, His perspective, the thing He understood and the realizations He attained were realizations of the truth of “unconditioned Dharma” contained within “conditioned phenomena”.He explained this to us in great detail.These are teachings of compassion and wisdom utilized by all Buddhas, all for one goal, to eliminate greed, anger and ignorance.
Because of the Three Poisons, we cling to physical objects and their labels and thus give rise to discursive thoughts.Therefore, our minds cannot become settled.
In the media reports on happenings around the world, we often see stories of greed, anger and ignorance.Greed leads countries to conquer each other.Some countries have oil, gold, iron, copper, other ores or gems.An abundance of natural resources is hidden within their mountains and rivers.In order to seize these resources, countries will engage in conflict.Aren’t most wars started for this reason?Desire for tangible objects causes people to chase after fame and profit.When people cannot satisfy their greed, they get angry.If there is no anger, countries will not go to war.If there is greed and anger, they kill and destroy without regard for anything.They kill living beings, cause harm to nature, as well as the land, not to mention other people.All this is caused by greed and anger.
Where do these come from?From ignorance. Because we sentient beings are deluded, we think of our short lives as something [forever] tangible, so we spend our entire lives fighting. We humans are so ignorant and deluded! Ignorance prevents us from thoroughly understanding principles. In our short lives, in order to possess things as our own, we damage the world, harm other people and destroy the land out of greed, anger and ignorance. All this beings with “ignorance”.
So these “unwholesome things” are what the Buddha hopes to eliminate. In order to do so, we must “eliminate the eight sufferings of samsara”. From birth to death, greed, anger and ignorance cause power struggles and mutual destruction, while ordinary people also live with “the eight sufferings of samsara”. Birth, aging, illness and death are four of the sufferings. Then there is also “the suffering of unfulfilled desires”. Though some people are very blessed and everything goes smoothly for them, they still suffer from unfulfilled desires. When we have desires, we will feel the suffering of gain and loss. There is “the suffering of meeting those we hate”.
Some who are childless beg for a child. Once they have one, will the child be well-behaved? Worldly assets [never truly belong to us]. Un-filial children are one reason this is so. People work hard their entire lives to earn money, but in the end, it does not really belong to them.Their un-filial children cuase them suffering [by exhausting their resources]. This is the “suffering of meeting those we hate. Love can be passionate. Loving someone can be bittersweet, a lot of work. When people finally come together, get married and form a family, not long after, they may begin to cheat on each other. This is “meeting those we hate” in our families. It also includes disharmony with our in-laws, or conflicts with our friends or relatives. There are many different kinds of “suffering of meeting those we hate”. There is also the “suffering of the raging Five Aggregates”, “Parting with what we love”, “meeting those we hate”, “unfulfilled desires”, and “the raging Five Aggregates”, along with birth, aging, illness and death together make up the eight sufferings.
However, we sentient beings do not try to understand these things. We only look at what is in front of us so when we encounter suffering, we do not know what to do. The Buddha teaches us from the beginning to help us understand that if we can thoroughly understand these principles, we do not need to pursue [these things]. For the sake of our desires, we create much karma. We may seek fame and profit, or to have children, and so on. When we cannot fulfill our desires, we suffer tremendous anguish. When we understand this principle, we will just let things happen naturally.
If we are content and grateful, we will not suffer from unfulfilled desires. Parting with what we love is part of life. Since we have created the causes for this and formed these karmic conditions, we should cherish the time that we have together and live harmonious and happily. When the karmic conditions [are over], we [can learn to] go along with the law of nature. Then we will not suffer as much from “parting with what we love”. Why should we suffer from “meeting those we hate”? Life is too short; why do we take issue over things? Why do we start feuds with others? “I know that his is karmic cause and effect; I should step back to see the bigger picture.” Then this suffering will vanish. Most important is “the raging Five Aggregates”.
From the Heart Sutra, we understand how the Five Aggregates are fall Empty. If we can see through things, we realize nothing is worth being attached to. Then will form, sound, smell, taste and touch mean anything to do us? They will not. The five sense objects do not really exist, so we do not need to greedily cling to them. Oftentimes, external conditions bring about much suffering for us. The Buddha uses various principles to explain this until we can understand. After we understand, we can practice [the Dharma]. Through our practice, we understand the aforementioned eight sufferings and the Four Nobles Truths. Hearers [and Arhats] eliminate “fragmentary samsara.”“I do not want to return to this world. I do not want to create all these bad karmic connections with sentient beings. I only want to awaken myself.” So, they want to eliminate “fragmentary samsara. ”
As for Pratyekabuddhas, they realize the concept impermanence and the law of karma. They also only seek to awaken themselves, though they are one level higher than Hearers. They know that to end “fragmentary samsara,” they must thoroughly understand the 12 Links of Cyclic Existence. But there is also “transformational samsara.” Though we clearly understand principles, the fluctuations caused by our habitual tendencies and our mental problems are uncontrollable. This is also part of our lives. We must work harder on our spiritual practice.
After learn these principles, we must work even harder and [to eliminate] “fragmentary samsara”and“transformational samsara.” After we thoroughly understand these principles, our minds must be completely pure and in a state of tranquility and clarity.
The Buddha comes to this world for the sake of doing this, to eliminate [samsara]. He taught all kinds of principles for eliminating greed, anger and ignorance in the hopes that we can all understand “the eight sufferings of samsara.” Birth, aging, illness and death are part of the laws of nature, but the suffering of “unfilled desires, parting with what we love, meeting those we hate” and “the raging Five Aggregates” are all created by our minds. If we can understand the true principles taught by the Buddha, we can then eliminate these kinds of sufferings. Apart from birth, aging, illness and death, we can gradually weaken the latter [four sufferings]. Then we can take the next step [to eliminate] “fragmentary samsara.” After we clearly understand the Four Noble ‘Truths, we must practice the 12 Links of Cyclic Existence.
The 12 Links of Cyclic Existence are the process of how we come to be in this life. The Buddha has thoroughly explained this to us. In the Lotus Sutras, this will be explained later as well. So, this is the Buddha’s goal. He hopes all sentient beings will eliminate “fragmentary” and “transformational” samsara and attain “supreme enlightenment.”
The Buddha wants all sentient beings to be equal to all Buddhas by attaining a state of non-arising and non-ceasing.
All the world-Honored Ones: All Buddhas utilize teachings of compassion and wisdom to eliminate unwholesome things such as greed, anger and ignorance, etc. By eliminating the eight sufferings of samsara we end fragmentary and transformational and attain supreme enlightenment.
We ordinary people are part of the Six Unenlightened Realms. Heavenly, unenlightened and noble beings all live in this world. Regardless of whether we are sentient beings or have transcended this world, all of us “respect and honor Him greatly. Thus, we call Him “the World-Honored One.”
The World-Honored One comes to this world to clarify these many principles that we do not understand. However, we unceasingly create ignorance and delusion. We know the eight sufferings of ordinary people.
Everyone knows birth, aging, illness and death, but [suffering of] “unfulfilled desires” or “meeting those we hate” or “parting with what we love” and so on all come back to the working of the Five Aggregates in our lives. This is what we really need to understand.
So, we must mindfully learn the Buddha’s Way. We must not allow one ignorance thought to bring about countless misfortunes in this world.
Therefore, “Cultivation of the Path and virtue takes place in this world” and moreover, “with focus, sincerity, faith and vows we attain Bodhi.” The Buddha comes to this world solely to teach that “the True Dharma is the One Vehicle.” This is the Buddha’s compassion. Thus, we call Him “the World-Honored One.” All beings in the Six Unenlightened Realms need to respect Him, so He is called “the World-Honored One.” Everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment