20140903《靜思妙蓮華》持戒修福種正因（第384集）
⊙「四諦十二緣，六法度眾生，持戒修福緣，種植善因緣。」
⊙「若聞法布施，或持戒忍辱，精進禪智等，種種修福慧，如是諸人等，皆已成佛道。」《法華經 方便品第二》
⊙若聞法佈施：諸眾生既聞法已，又能起正信心，思惟其義，依教修行，上聞諸法，並施教與眾生。
⊙或持戒忍辱：人如能心常念戒，憶念受持不忘失，不作諸惡，是名持戒。
⊙若遇非理逆情相干擾事，能以寬闊情懷為恕，安忍不動，是名忍辱。
⊙精進禪智等：精者無雜，進者不退；直心向道，勤修正法，奉行眾善，無有懈怠，是名精進。
【證嚴上人開示】
四諦十二緣
六法度眾生
持戒修福緣
種植善因緣
學佛必定要落實於生活中，心要顧得好，念念善就是時時積福。心念一偏差，那就苦無量。到底苦是如何來？佛陀說「苦、集、滅、道」四諦法，這是我們人人根本的修行方向。
我們應該要好好來分析，這輩子到底幾十年，過去我們做了多少，善與不善的事情？起心動念、喜怒哀樂等等，稍微分析一下，這種「集」，這就是一輩子生活中，所集來的苦。
苦的事情，不只是我們自己的心，在天下間氣候不調和，一年的時間，要給我們多少的事情，也是會擔心。一個月不下雨，開始擔心了——菜畦乾了，水，民生用水，媒體開始報導何時會乾旱。二個月過去了，就抬頭問天：有雲嗎？會下雨嗎？求雨的心。或者是一年的時間，每天、每天都在下雨，地上的五穀雜糧種子，沒有太陽，根一直敗壞，種子爛掉等等。沒有出太陽，這在農夫會擔憂。
其實這個時間若拉長，民生的食品就漲價了，生活困難的人更增加負擔。再久一點，氣候不調順，五穀雜糧失收，天下人，人人擔心。夏天、冬天，四季氣候等等，受寒的人很辛苦，尤其是偏僻的地方，建築簡陋，這種冷，要如何能過一個冬天的日子？每天我們都能看到天下不調和。
我們本身到底，我們日常生活喜、怒、哀、樂，稍微分析看看，真的是，真的令我們歡喜的事情不多。歡喜，有意義的歡喜，或是無意義的歡喜？這也是要再過濾。不知道有人如此用心嗎？
所以「四諦」，苦、集──「集」於人人的生活中，如何起心動念、如何的動作；這是普天下人。佛陀向我們開示，我們若能了解，就能反省：要如何滅苦，如何讓現在氣候不調和，如何能慢慢讓不調和的極端，將之緩和下來。現在雖然在國際間，已經有警覺了，不過無法可施，只能呼籲。
我們不是有說起了英國，聖誕節這個節日，大家開始在消費了，食物，看，每一天差不多二百萬隻的火雞丟掉當廚餘，還有包餡的餅幾千萬個，這樣丟棄了。總而言之，光是食物，為了過個節，如此浪費掉多少。
若能將這些浪費掉的東西，將它變成去幫助失業中、困難的生活；或者在這麼寒冷的天氣，多少人餓死、凍死，將這些浪費掉的東西，變成新鮮的溫暖、保溫、吃得飽的東西，去幫助那些人，同樣在英國。若能如此，這不就是多做很多好事嗎？光是過一個節日，逞一時的歡喜，到底歡喜有意義或無意義？雖然國際間都警覺到了，英國也是警覺到，但是能否施政，不要浪費？沒辦法。
臺灣也是，同樣大家開始在準備，要如何度過節日，開始放煙火，又是污染、又是浪費。但是有什麼方法，來制止不要放煙火？很浪費，大家知道，卻是無法可施。
這是以此來比喻，就可見天底下人人的顛倒。所以佛陀教育我們，普天之下，「集」來的苦，就是變成了共業在這個時代。
我們就要覺悟，要來「滅」。「滅」，原因是這樣這樣來，知道嗎？若知道的話，及時覺悟；覺悟就要制止，不要再繼續造業。浪費的人，叫他要省，省來要施捨給苦難人，這才是真正的方法——「道」。要他施捨，但不是強逼他施捨，就是要教育他歡喜，懂得施、懂得捨。這是佛陀對我們的教育，必定有道理，就說道理給他聽，所以「苦、集、滅、道」。人人若能走在這條道路——覺悟道路、菩提道路，若如此，這個世間就可以得救。
四諦十二緣
六法度眾生
持戒修福緣
種植善因緣
「四諦法」是如此，「十二因緣」，要再讓我們知道人生來世間，計較不要很多、埋怨不要很多，因為這就是，我們自己造作的因緣。我們自己所造的惡的，那就是好的家庭，我們到了，這個家庭就有變化，或者是自己出在，自身的無明煩惱、多忤逆等等，這都叫做正報，也就是正因。
雖然是一對很不好的父母，無論是身、心有障礙，或者是家庭貧窮多苦難，只要我們自己有帶著，善、福的正因來，不斷努力，將來會是富甲天下。若是有人，所謂「富不過三代」，那就看他下一代的孩子，到底依於這樣的父母環境中，是否有帶著福業、善業來？若有，這個家庭，就是不斷發展下去；否則，也是人生無常，國土危脆。
所以，此「十二因緣」就是專門在為我們分析，所以不必埋怨，不必計較，顧好我們這念心。接下來就要很積極，六法度眾生——布施、持戒、忍辱、精進、禪定、智慧等等。這種的六法度眾生，持戒修福緣，人的規矩要好好守好，除了懂得布施，還要懂得守規戒，來做種植善的因緣。
這都是佛陀這樣告訴我們，所以我們前面就是說，用種種的方便，還要隨眾生根機來設教。其實，佛陀只是要說第一義，那就是至高無上，唯一真實的道理，這是我們昨天說過。若有眾生類」能遇到佛，還是有緣人、有善根的人，多多少少都有種一些善因。
所以接下來這段（經）文說，「若聞法布施，或持戒忍辱，精進禪智等，種種修福慧，如是諸人等，皆已成佛道。」
若聞法布施
或持戒忍辱
精進禪智等
種種修福慧
如是諸人等
皆已成佛道
《法華經 方便品第二》
我們過去若有此因緣有聽法，聽過法，曾聽法就懂得布施、懂得持戒、懂得忍辱、懂得精進、懂得禪定、智慧；這都是過去生中，有此福業，曾遇過佛法。這樣的人，我們這輩子再來人間，同樣也有因緣，也能繼續聞法，懂得守規戒，懂得造福業。像這樣的人，「種種修福慧，如是諸人等，皆已成佛道」，絕對能成佛道。看下來這段(經)文，「若聞法布施」。
若聞法佈施
諸眾生既聞法已
又能起正信心
思惟其義
依教修行
上聞諸法
並施教與眾生
「若聞法布施」，也就是說眾生，我們若能聞法，曾聽聞佛法過，又能起正信之心，聞、思、修，聽法之後，要好好來思考。
就如剛才說「苦、集、滅、道」，不是那麼容易，我們就要去想：苦在何處？那就是「集」。如何「集」？要好好想，想，生活中到底如何能「集」，「集」到讓這個人世間，會變化無常，影響到天地萬物，到底什麼力量「集」來的呢？知道之後，就要趕快修。不只是知道。國際間知道氣候變遷異常，是人類怎樣的生活、怎樣的工業來影響、污染，全都知道，但是無法可施。這就是要如何「滅」，滅掉這些不應當的行為。不過好像很困難。這個大環境困難，是出於人心困難。
要盼望大環境來改變，不如人人的環境，自己心境改變。自己的心境若改變，大環境自然好。但是，小小的環境改變有用嗎？沒辦法！所以佛陀就是要天下人，人人都能了解，所以佛法一定，要在人間普遍推動。
所以「若聞法布施」，聽法之後，應該要捨，捨棄了貪欲、享受，甚至要在生活中節儉，然後要付出，為天下苦難人而付出。這是正法布施、正確的布施。
所以「起正信」，於法中要起正信，不是為自己，還要思惟其中的道理。其中的道理，我們若了解，所思惟的正確，生活中那就是正規、正向，這就是依教修行。這就是因為過去「上」，就是過去有聽到法，並且也施教於眾生。不只是我們聽到，佛法若要能夠普遍，人人聽，人人去輾轉施教，這樣就對了。「上聞諸法，並施教與眾生」，這是聽法最重要的。「或持戒忍辱」。
或持戒忍辱：
人如能心常念戒
憶念受持不忘失
不作諸惡
是名持戒
「或持戒忍辱」，意思是說人能心常常念戒。我們人人若能心常常念戒，常常說：「以戒為制度，以愛為管理。」無論是道場更需要戒，於社會的事業也是需要戒。人人守規矩，行於軌道上，什麼樣的大公司、事業，就能做得很好。何況我們修行的道場，人人守規戒，這很有道氣的道場，就能接引眾生。
所以在生活中我們要「憶念受持不忘失，不作諸惡」，如此稱為持戒。這個諸惡，就是身、口、意，身體的造作、開口說話，你善的心說出來的話都是法；戒不在我們的心裡，說出來的話就是偏差。所以我們守戒就是防非止惡，所以我們修行者必定要時時守戒。
我們忍辱，持戒也要忍辱。
若遇非理逆情
相干擾事
能以寬闊情懷為恕
安忍不動
是名忍辱
忍辱若是，「非理逆情相干擾」，對方很沒道理，就讓他吧。佛陀的時代，都會去遇到提婆達多，時時逆情、逆理，卻是佛陀要如何對付他呢？佛陀就是以寬，所以寬闊的情懷來原諒他。
「無我不原諒的人，也無我不相信的人，也是無我不愛的人」，人人若能將此「三無」，世間還有什麼好計較？所以「安忍不動，是名忍辱」。要如何將情感打開，慈悲等觀，平等去看，應該就沒有什麼，可計較、可煩惱。
「精進禪智（等）」。那就是精而不雜，進而不退。
精進禪智等：
精者無雜
進者不退
直心向道
勤修正法
奉行眾善
無有懈怠
是名精進
我們不要有雜念心，向前前進，對的事我們應該做就對了。昨晚在聽臺北，我們關渡一群企業家，人坐得滿滿，就是聽他們在分享，在靜思系列的這些書，對人的影響。有一位大企業家，他說最受用的，那就是：「時間、空間、人與人之間……」，而且又是一項，在回答他的人就說：「是啊！了解之後，做就對了。」
對啊，做就對了。無論是何時間、空間、人與人之間，對的事情，及時把握時間，做就對了。任何一個地點，是應該做的事情，任何一個地點，我們付出就對了；人與人之間，我們如何原諒就是對了，「不要拿別人的過錯來懲罰自己」。這一切都是法，很多企業家都很受用。所以「精」就是將我們的心，如何去除雜念，然後我們往對的方向，「直心向道，勤修正法，奉行眾善，無有懈怠，是名精進。」
各位菩薩，無論是時間、空間、人與人之間，在我們的日常生活中，會影響天地萬物一切。當然這要我們人人發心，輾轉相教，將佛法好的觀念向外推行出去，這對我們的環境、人生、森羅萬象，都是好事。不過，我們人生世間，遇到了佛法，我們要好好當下把握，「把握當下，恆持剎那」，天下眾生，共同一念心，若如此，就能佛法救世間。要救世間就要先救人間，要救人間，就要先救自己心靈的空間，所以心靈道場照顧好，時時要多用心。
Explanations by Master Cheng-Yan
Subject: Cultivate Blessings, Plant Right Causes(持戒修福種正因)
Date: September. 03. 2014
The Four Noble Truths, Twelve Links of Cyclic Existence and the Six Perfections are used to transform sentient beings. Uphold precepts and cultivate blessed conditions to plant wholesome causes and conditions.
So, as we learn the Buddha’s teachings, we must apply them to our daily living. If we take good care of our minds, with every good thought we accumulate blessings. When the mind strays, it brings about boundless suffering. Where does suffering actually come from? The Buddha spoke of “suffering, causation, cessation and the Path.” These are the Four Noble Truths. They are the foundation of our spiritual practice. So, we must carefully analyze the few decades of our lives to see how many wholesome and unwholesome things we have done in the past, how many thoughts of joy, range, sadness, etc., we have given rise to. If we analyze this further, we see the “causation” of suffering is the accumulation of [these causes] throughout our lifetimes. Things that cause suffering do not only exist in our minds. The global climate is not in balance. Over the course of a year, this will result in many worrisome things occurring. When there is not rain for a month, we begin to worry about vegetable beds drying up or the people lacking water for their use. The news media begins to speculate on a drought. If two months pass [without rain], we look up at the sky and ask, “Are there clouds?” “Will it rain?” We long for rain. Perhaps it may rain every day for a whole year. Without sun, the roots of the crops in the ground will keep deteriorating and the seed itself will rot, and so on. If there is no sunlight, farmers will be very worried.
Indeed, if this period of [heavy rain] is prolonged, the price of food will rise, increasing the burden of those who live in poverty. If the climate is imbalanced for even longer, harvests will be lost and everyone in the world will worry. [Now, the weather is extreme] in all four seasons. Those in the freezing cold lead very hard lives, especially those in remote areas. Their buildings are so primitive, how could they live through even one winter day?
Every day, we can see imbalances in the world. If we quickly analyze the joy, anger, sorrow and happiness we experience in our daily living, we may find that there are not many things that truly make us happy. Moreover, there is meaningful happiness and there is happiness from meaningless things. This is something we must discern. Are any of us this mindful? The Four Noble Truths start with suffering and its causation, which is accumulated in daily living with our every thought and action. This applies to everyone in this world. The Buddha taught this. If we understand it, we will reflect on ourselves and think about ways to eliminate our suffering and to gradually alleviate the state of extreme imbalance that the climate is currently in and help it [return to normal]. Although people all over the world are becoming aware of this, there is nothing they can do other than call attention to it.
Haven’t we talked about how in England, people celebrate the Christmas holiday by buying many things? Consider just and food. In just one day, almost two million turkeys were thrown away as kitchen waste. Over ten million pies were also thrown away.In short, the amount of food wasted alone on this holiday was a huge quantity.If only, instead of wasting these things, they use these resources to help the unemployed who are leading difficult lives.In this kind of cold and freezing weather, many people are starving or freezing to death.Instead of wasting these things, they can give fresh, warm and filling food to help other people in England.Wouldn’t this be a wonderful thing to do?
This is just one holiday and celebrating it only brings momentary happiness.And is this happiness actually meaningful or not?Though there is global awareness of this [waste] and the [government] is also aware of this, can they implement policies to stop this waste?They cannot.
The same thing sharpen in Taiwan.Right now everyone is planning to celebrate the holidays with firework displays.This pollutes the environment and is also wasteful.
But is there a way to stop the fireworks?It is so wasteful, and everyone knows [it is wrong], but nothing can be done.This is a clear example of how confused people in this world are.
So, the Buddha taught us to clearly understand the “causation” of suffering accumulated in this world.Our collective karma is manifesting in this era.We must awaken in order to achieve “cessation”.To achieve “cessation” [of suffering], we must know how it comes about.Do we know?If we know this and promptly awaken, we will stop [our current actions] and stop creating karma.If people are wasteful, we must remind them to be frugal, and take what they save to give to people in need.This is the best way.If we want people to give, we do not force them; we need to teach them to happily give with equanimity.This is the Buddha’s teachings to us.It certainly contains principles which we can then share with others.
Thus, [if everyone understands] “suffering, causation, cessation and the Path” and can walk on this road, the path to awakening which is the Bodhi-path, then this world can be saved.
The Four Noble Truths, Twelve Links of Cyclic Existence and the Six Perfections help transform sentient beings.Uphold precepts and cultivate blessed conditions to plant wholesome causes and conditions.
These are the Four Noble Truths.The Twelve Links of Cyclic Existence also allows us to understand that in our lives, we must not take issue over or complain about so many things because they result from the karmic conditions we have created ourselves.
If what we have created is evil, it may affect the good family we were born into.Or perhaps we may be born with ignorance, afflictions and disobedience, etc.These are all direct retributions, which come from direct causes.
We may be born into a negative environment, with parents limited by physical or mental hindrances, or we may be born into a family with much poverty and suffering.But as long as we bring wholesome and blessed direct causes with us, if we work hard we can become one of the wealthiest people in the world.For some people, “wealth does not last beyond three generations”.This depends on whether their next generation, when entering this familial environment, bring blessed and wholesome karma with them.
If so, the family enterprise will continue to develop.
Otherwise, it will be subject to the impermanence of life and fragility of countries.So, the Twelve Links of Cyclic Existence are taught specifically to help us realize that we need not complain or take issue over things, but we do need to take good care of our minds.
Then we must earnestly practice the Six Perfections to transform sentient beings through giving, upholding precepts, patience, diligence, Samadhi and wisdom.
With these Six Perfections, we can transform sentient beings, uphold precepts and cultivate blessed conditions.
We must carefully abide by the rules for being a good person.Besides practicing giving, we also must also uphold precepts and plant various wholesome causes and conditions.This is what the Buddha has taught us.As I mentioned before, He used various skillful means to establish suitable teachings for sentient beings capabilities.
He actually only wanted to speak of the supreme meaning, which is the unsurpassed, ultimate true principle.This is what we discussed yesterday. If there were sentient beings who could encounter the Buddha, they must have had the right karmic connections and roots of goodness. They must have more or less planted some wholesome causes.
So, the next passage of the sutra states, “Those who heard the Dharma practice giving, upholding precepts, patience, diligence, Samadhi, wisdom and so on, and cultivated blessings and wisdom. People such as these have all realized the path to Buddhahood”.
If we had the karmic condition to heart the Dharma in the past, once we listened to the Dharma, we would know to practice giving, upholding precepts, patience, diligence, Samadhi and wisdom. This is because in our past lives, we had the blessed karma to encounter the Buddha-Dharma. For us to become human in this lifetime, we must also have had the causes and conditions to continue to listen to the Dharma. People who uphold rules and precepts, and cultivate blessings have “cultivated blessings and wisdom. People such as these have all realized the path to Buddhahood”. Let us examine this next line, “Those who heard the Dharma practiced giving”.
“Those who heard the Dharma practiced giving: Sentient beings who can listen to the Dharma and give rise to Right Faith will think about the meaning behind it and practice according to the teaching. They will listen to the Dharma and then teach it to other sentient beings.”
“Those who heard the Dharma practiced giving”. This means that if we sentient beings can listen or have listened to the Buddha-Dharma, we can give rise to Right Faith. We must listen, contemplate and practice. After we listen to the Dharma, we must contemplate it carefully. “Suffering, causation, cessation and the Path,” which we just mentioned, are not that easy [understand]. We must think about where suffering comes from. It is caused by accumulation. So, we must think about how “causation” happens. In our daily living, how can we accumulate so many causes in the ever-changing and impermanent world that we end up affecting all things? What is the force we are accumulating? After understanding it, we must promptly change. We should not just stop at knowing it. The whole world knows extreme climate change is caused by the way people live their lives and the pollution from industrialization. We know all about this, but may not do anything. This is when we must practice “cessation”. We must cease these inappropriate behaviors, but that is very difficult. The difficulties in the world around us come from the difficulties in people’s minds. Rather than hoping for our greater environment to change, let us change our own surroundings and state of mind. If we can change our own state of mind, our greater environment will naturally improve. But can small changes in the environment be effective? No. This is why the Buddha wants everyone to understand [His teachings]. So, the Buddha-Dharma has to be spread widely all over the world.
“Those who heard the Dharma practiced giving”. After listening to the Dharma, we should give and let go of our greed and indulgences. We must even become frugal in our daily living so that we can practice giving and help all those who are suffering in this world. This is the giving of Right Dharma, the correct way of giving. So, we need to “giving rise to Right Faith”. We must have Right Faith in the Dharma. This is not for our own sake; we must contemplate the principles behind it. If we understand the principles behind it, our thinking will be correct and we will follow the right course and go in the right direction. This is how we practice according to teachings. This is because in the past, we have listened to the Dharma and shared it with other sentient beings. We should not be the only ones who hear it. For the Buddha-Dharma to spread, we must all listen, and in turn, teach each other. This is the right thing to do. “They will listen to the Dharma and then teach it to other sentient beings”. This is most important when we listen to Dharma. “[They practice] upholding precepts, patience”.
“[Practice] upholding precepts, patience: Those constantly mindful of precepts will remember and uphold them, not forget them and not commit evils. This is upholding precepts.”
“Upholding precepts, patience” means that all of us should always be mindful of and uphold precepts. We often say, “Organize with precepts and manage with love”. Not only do spiritual practice centers require precepts, businesses in society do as well. If we all follow rules and stay on the right course, all kinds of big corporations and enterprises can be very successful, not to mention a spiritual practice center. If we all uphold precepts, this place will be filled with an air of spiritual cultivation that can inspire and guide others. So, in our lives, we must “remember and uphold [precepts], not forget them and not commit evils”. This is upholding precepts. Evils are created by our body, speech, mind, by what our body does and what our mouth says. If our mind is wholesome, everything we say will be the Dharma. If we do not keep the precepts in our minds, the words we speak will be improper.
So, we uphold precepts to prevent wrongs and stop evils. We, as spiritual practitioners, must always abide by the precepts.We must also be patient. As we uphold precepts, we must also be patient.
When people encounter things that go against principles and are disturbing to them, if they can be broad-minded and forgiving, remain at peace and be unmoving, they have patience.
We can practice patience when “things that go against principles disturb [us]”. If we encounter someone who is unreasonable, we just let them be. In the Buddha’s lifetime, He had to deal with Devadatta, who always went against propriety and principles. So how did the Buddha handle him?
The Buddha’s principle was to be broadminded, so He forgave him with great broadmindedness. “There is no one I cannot forgive, there is no one I do not trust and there is no one I do not love.” If everyone practices the Three No’s, what is there to take issue over in this world? So, “[If they] remain at peace and be unmoving” “they have patience”. If they can open their hearts and treat everyone impartially, then there will not be anything to take issue over or be afflicted by “Diligence, Samadhi, wisdom and so on” means we should be focused, not scattered, advancing without regressing.
Those who are focused are not scattered. Those who advance will not regress. With a straightforward mind, they walk the Path ad diligently practice Right Dharma. They do all good deeds and are never indolent. This is diligence.
We must not be scattered and must keep moving forward. When something is right, we should just do it. I heard that last night, in Taipei, people packed a room to listen to a group of entrepreneurs share how they were influenced by the books from Jing Si Publishing.One successful entrepreneur said the most useful phrase for him is, “Time, space and interpersonal relationships”.Then another person also answered, “Yes, after you understand, just do it”. Yes, just do it Regardless of time, space and interpersonal relationships, when something is right, promptly seize the moment and just do it. Regardless of the location, if it is the right thing to do, no matter where we are, we should just give. In our interpersonal relationships, we must find a way to forgive.
“Do not use the mistakes committed by others to punish yourselves.” Everything is Dharma. Many entrepreneurs find it useful.
So, to “focus” is to remove discursive thoughts from our minds and then face the right direction and with a straightforward mind, walk the Path and diligently practice Right Dharma. Do all good deeds and never be indolent.This is diligence.
Dear Bodhisattvas, regardless of time, space or interpersonal relationships, everything we do in our daily living will affect all things in the world. Of course, all of us must aspire to continue teaching each other so the Buddha-Dharma can spread to more people. This is beneficial to the world around us and to all things in our lives. When we encounter the Buddha-Dharma in this world, we must seize that moment, and sustain it forever. If all sentient beings have the same mindset, the Buddha-Dharma can save the world. In order to save the world, we must save people; to save people, we need to first save our minds. So, we must take care of our inner spiritual training ground and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「四諦十二緣，六法度眾生，持戒修福緣，種植善因緣。」
⊙「若聞法布施，或持戒忍辱，精進禪智等，種種修福慧，如是諸人等，皆已成佛道。」《法華經 方便品第二》
⊙若聞法佈施：諸眾生既聞法已，又能起正信心，思惟其義，依教修行，上聞諸法，並施教與眾生。
⊙或持戒忍辱：人如能心常念戒，憶念受持不忘失，不作諸惡，是名持戒。
⊙若遇非理逆情相干擾事，能以寬闊情懷為恕，安忍不動，是名忍辱。
⊙精進禪智等：精者無雜，進者不退；直心向道，勤修正法，奉行眾善，無有懈怠，是名精進。
【證嚴上人開示】
四諦十二緣
六法度眾生
持戒修福緣
種植善因緣
學佛必定要落實於生活中，心要顧得好，念念善就是時時積福。心念一偏差，那就苦無量。到底苦是如何來？佛陀說「苦、集、滅、道」四諦法，這是我們人人根本的修行方向。
我們應該要好好來分析，這輩子到底幾十年，過去我們做了多少，善與不善的事情？起心動念、喜怒哀樂等等，稍微分析一下，這種「集」，這就是一輩子生活中，所集來的苦。
苦的事情，不只是我們自己的心，在天下間氣候不調和，一年的時間，要給我們多少的事情，也是會擔心。一個月不下雨，開始擔心了——菜畦乾了，水，民生用水，媒體開始報導何時會乾旱。二個月過去了，就抬頭問天：有雲嗎？會下雨嗎？求雨的心。或者是一年的時間，每天、每天都在下雨，地上的五穀雜糧種子，沒有太陽，根一直敗壞，種子爛掉等等。沒有出太陽，這在農夫會擔憂。
其實這個時間若拉長，民生的食品就漲價了，生活困難的人更增加負擔。再久一點，氣候不調順，五穀雜糧失收，天下人，人人擔心。夏天、冬天，四季氣候等等，受寒的人很辛苦，尤其是偏僻的地方，建築簡陋，這種冷，要如何能過一個冬天的日子？每天我們都能看到天下不調和。
我們本身到底，我們日常生活喜、怒、哀、樂，稍微分析看看，真的是，真的令我們歡喜的事情不多。歡喜，有意義的歡喜，或是無意義的歡喜？這也是要再過濾。不知道有人如此用心嗎？
所以「四諦」，苦、集──「集」於人人的生活中，如何起心動念、如何的動作；這是普天下人。佛陀向我們開示，我們若能了解，就能反省：要如何滅苦，如何讓現在氣候不調和，如何能慢慢讓不調和的極端，將之緩和下來。現在雖然在國際間，已經有警覺了，不過無法可施，只能呼籲。
我們不是有說起了英國，聖誕節這個節日，大家開始在消費了，食物，看，每一天差不多二百萬隻的火雞丟掉當廚餘，還有包餡的餅幾千萬個，這樣丟棄了。總而言之，光是食物，為了過個節，如此浪費掉多少。
若能將這些浪費掉的東西，將它變成去幫助失業中、困難的生活；或者在這麼寒冷的天氣，多少人餓死、凍死，將這些浪費掉的東西，變成新鮮的溫暖、保溫、吃得飽的東西，去幫助那些人，同樣在英國。若能如此，這不就是多做很多好事嗎？光是過一個節日，逞一時的歡喜，到底歡喜有意義或無意義？雖然國際間都警覺到了，英國也是警覺到，但是能否施政，不要浪費？沒辦法。
臺灣也是，同樣大家開始在準備，要如何度過節日，開始放煙火，又是污染、又是浪費。但是有什麼方法，來制止不要放煙火？很浪費，大家知道，卻是無法可施。
這是以此來比喻，就可見天底下人人的顛倒。所以佛陀教育我們，普天之下，「集」來的苦，就是變成了共業在這個時代。
我們就要覺悟，要來「滅」。「滅」，原因是這樣這樣來，知道嗎？若知道的話，及時覺悟；覺悟就要制止，不要再繼續造業。浪費的人，叫他要省，省來要施捨給苦難人，這才是真正的方法——「道」。要他施捨，但不是強逼他施捨，就是要教育他歡喜，懂得施、懂得捨。這是佛陀對我們的教育，必定有道理，就說道理給他聽，所以「苦、集、滅、道」。人人若能走在這條道路——覺悟道路、菩提道路，若如此，這個世間就可以得救。
四諦十二緣
六法度眾生
持戒修福緣
種植善因緣
「四諦法」是如此，「十二因緣」，要再讓我們知道人生來世間，計較不要很多、埋怨不要很多，因為這就是，我們自己造作的因緣。我們自己所造的惡的，那就是好的家庭，我們到了，這個家庭就有變化，或者是自己出在，自身的無明煩惱、多忤逆等等，這都叫做正報，也就是正因。
雖然是一對很不好的父母，無論是身、心有障礙，或者是家庭貧窮多苦難，只要我們自己有帶著，善、福的正因來，不斷努力，將來會是富甲天下。若是有人，所謂「富不過三代」，那就看他下一代的孩子，到底依於這樣的父母環境中，是否有帶著福業、善業來？若有，這個家庭，就是不斷發展下去；否則，也是人生無常，國土危脆。
所以，此「十二因緣」就是專門在為我們分析，所以不必埋怨，不必計較，顧好我們這念心。接下來就要很積極，六法度眾生——布施、持戒、忍辱、精進、禪定、智慧等等。這種的六法度眾生，持戒修福緣，人的規矩要好好守好，除了懂得布施，還要懂得守規戒，來做種植善的因緣。
這都是佛陀這樣告訴我們，所以我們前面就是說，用種種的方便，還要隨眾生根機來設教。其實，佛陀只是要說第一義，那就是至高無上，唯一真實的道理，這是我們昨天說過。若有眾生類」能遇到佛，還是有緣人、有善根的人，多多少少都有種一些善因。
所以接下來這段（經）文說，「若聞法布施，或持戒忍辱，精進禪智等，種種修福慧，如是諸人等，皆已成佛道。」
若聞法布施
或持戒忍辱
精進禪智等
種種修福慧
如是諸人等
皆已成佛道
《法華經 方便品第二》
我們過去若有此因緣有聽法，聽過法，曾聽法就懂得布施、懂得持戒、懂得忍辱、懂得精進、懂得禪定、智慧；這都是過去生中，有此福業，曾遇過佛法。這樣的人，我們這輩子再來人間，同樣也有因緣，也能繼續聞法，懂得守規戒，懂得造福業。像這樣的人，「種種修福慧，如是諸人等，皆已成佛道」，絕對能成佛道。看下來這段(經)文，「若聞法布施」。
若聞法佈施
諸眾生既聞法已
又能起正信心
思惟其義
依教修行
上聞諸法
並施教與眾生
「若聞法布施」，也就是說眾生，我們若能聞法，曾聽聞佛法過，又能起正信之心，聞、思、修，聽法之後，要好好來思考。
就如剛才說「苦、集、滅、道」，不是那麼容易，我們就要去想：苦在何處？那就是「集」。如何「集」？要好好想，想，生活中到底如何能「集」，「集」到讓這個人世間，會變化無常，影響到天地萬物，到底什麼力量「集」來的呢？知道之後，就要趕快修。不只是知道。國際間知道氣候變遷異常，是人類怎樣的生活、怎樣的工業來影響、污染，全都知道，但是無法可施。這就是要如何「滅」，滅掉這些不應當的行為。不過好像很困難。這個大環境困難，是出於人心困難。
要盼望大環境來改變，不如人人的環境，自己心境改變。自己的心境若改變，大環境自然好。但是，小小的環境改變有用嗎？沒辦法！所以佛陀就是要天下人，人人都能了解，所以佛法一定，要在人間普遍推動。
所以「若聞法布施」，聽法之後，應該要捨，捨棄了貪欲、享受，甚至要在生活中節儉，然後要付出，為天下苦難人而付出。這是正法布施、正確的布施。
所以「起正信」，於法中要起正信，不是為自己，還要思惟其中的道理。其中的道理，我們若了解，所思惟的正確，生活中那就是正規、正向，這就是依教修行。這就是因為過去「上」，就是過去有聽到法，並且也施教於眾生。不只是我們聽到，佛法若要能夠普遍，人人聽，人人去輾轉施教，這樣就對了。「上聞諸法，並施教與眾生」，這是聽法最重要的。「或持戒忍辱」。
或持戒忍辱：
人如能心常念戒
憶念受持不忘失
不作諸惡
是名持戒
「或持戒忍辱」，意思是說人能心常常念戒。我們人人若能心常常念戒，常常說：「以戒為制度，以愛為管理。」無論是道場更需要戒，於社會的事業也是需要戒。人人守規矩，行於軌道上，什麼樣的大公司、事業，就能做得很好。何況我們修行的道場，人人守規戒，這很有道氣的道場，就能接引眾生。
所以在生活中我們要「憶念受持不忘失，不作諸惡」，如此稱為持戒。這個諸惡，就是身、口、意，身體的造作、開口說話，你善的心說出來的話都是法；戒不在我們的心裡，說出來的話就是偏差。所以我們守戒就是防非止惡，所以我們修行者必定要時時守戒。
我們忍辱，持戒也要忍辱。
若遇非理逆情
相干擾事
能以寬闊情懷為恕
安忍不動
是名忍辱
忍辱若是，「非理逆情相干擾」，對方很沒道理，就讓他吧。佛陀的時代，都會去遇到提婆達多，時時逆情、逆理，卻是佛陀要如何對付他呢？佛陀就是以寬，所以寬闊的情懷來原諒他。
「無我不原諒的人，也無我不相信的人，也是無我不愛的人」，人人若能將此「三無」，世間還有什麼好計較？所以「安忍不動，是名忍辱」。要如何將情感打開，慈悲等觀，平等去看，應該就沒有什麼，可計較、可煩惱。
「精進禪智（等）」。那就是精而不雜，進而不退。
精進禪智等：
精者無雜
進者不退
直心向道
勤修正法
奉行眾善
無有懈怠
是名精進
我們不要有雜念心，向前前進，對的事我們應該做就對了。昨晚在聽臺北，我們關渡一群企業家，人坐得滿滿，就是聽他們在分享，在靜思系列的這些書，對人的影響。有一位大企業家，他說最受用的，那就是：「時間、空間、人與人之間……」，而且又是一項，在回答他的人就說：「是啊！了解之後，做就對了。」
對啊，做就對了。無論是何時間、空間、人與人之間，對的事情，及時把握時間，做就對了。任何一個地點，是應該做的事情，任何一個地點，我們付出就對了；人與人之間，我們如何原諒就是對了，「不要拿別人的過錯來懲罰自己」。這一切都是法，很多企業家都很受用。所以「精」就是將我們的心，如何去除雜念，然後我們往對的方向，「直心向道，勤修正法，奉行眾善，無有懈怠，是名精進。」
各位菩薩，無論是時間、空間、人與人之間，在我們的日常生活中，會影響天地萬物一切。當然這要我們人人發心，輾轉相教，將佛法好的觀念向外推行出去，這對我們的環境、人生、森羅萬象，都是好事。不過，我們人生世間，遇到了佛法，我們要好好當下把握，「把握當下，恆持剎那」，天下眾生，共同一念心，若如此，就能佛法救世間。要救世間就要先救人間，要救人間，就要先救自己心靈的空間，所以心靈道場照顧好，時時要多用心。
Explanations by Master Cheng-Yan
Subject: Cultivate Blessings, Plant Right Causes(持戒修福種正因)
Date: September. 03. 2014
The Four Noble Truths, Twelve Links of Cyclic Existence and the Six Perfections are used to transform sentient beings. Uphold precepts and cultivate blessed conditions to plant wholesome causes and conditions.
So, as we learn the Buddha’s teachings, we must apply them to our daily living. If we take good care of our minds, with every good thought we accumulate blessings. When the mind strays, it brings about boundless suffering. Where does suffering actually come from? The Buddha spoke of “suffering, causation, cessation and the Path.” These are the Four Noble Truths. They are the foundation of our spiritual practice. So, we must carefully analyze the few decades of our lives to see how many wholesome and unwholesome things we have done in the past, how many thoughts of joy, range, sadness, etc., we have given rise to. If we analyze this further, we see the “causation” of suffering is the accumulation of [these causes] throughout our lifetimes. Things that cause suffering do not only exist in our minds. The global climate is not in balance. Over the course of a year, this will result in many worrisome things occurring. When there is not rain for a month, we begin to worry about vegetable beds drying up or the people lacking water for their use. The news media begins to speculate on a drought. If two months pass [without rain], we look up at the sky and ask, “Are there clouds?” “Will it rain?” We long for rain. Perhaps it may rain every day for a whole year. Without sun, the roots of the crops in the ground will keep deteriorating and the seed itself will rot, and so on. If there is no sunlight, farmers will be very worried.
Indeed, if this period of [heavy rain] is prolonged, the price of food will rise, increasing the burden of those who live in poverty. If the climate is imbalanced for even longer, harvests will be lost and everyone in the world will worry. [Now, the weather is extreme] in all four seasons. Those in the freezing cold lead very hard lives, especially those in remote areas. Their buildings are so primitive, how could they live through even one winter day?
Every day, we can see imbalances in the world. If we quickly analyze the joy, anger, sorrow and happiness we experience in our daily living, we may find that there are not many things that truly make us happy. Moreover, there is meaningful happiness and there is happiness from meaningless things. This is something we must discern. Are any of us this mindful? The Four Noble Truths start with suffering and its causation, which is accumulated in daily living with our every thought and action. This applies to everyone in this world. The Buddha taught this. If we understand it, we will reflect on ourselves and think about ways to eliminate our suffering and to gradually alleviate the state of extreme imbalance that the climate is currently in and help it [return to normal]. Although people all over the world are becoming aware of this, there is nothing they can do other than call attention to it.
Haven’t we talked about how in England, people celebrate the Christmas holiday by buying many things? Consider just and food. In just one day, almost two million turkeys were thrown away as kitchen waste. Over ten million pies were also thrown away.In short, the amount of food wasted alone on this holiday was a huge quantity.If only, instead of wasting these things, they use these resources to help the unemployed who are leading difficult lives.In this kind of cold and freezing weather, many people are starving or freezing to death.Instead of wasting these things, they can give fresh, warm and filling food to help other people in England.Wouldn’t this be a wonderful thing to do?
This is just one holiday and celebrating it only brings momentary happiness.And is this happiness actually meaningful or not?Though there is global awareness of this [waste] and the [government] is also aware of this, can they implement policies to stop this waste?They cannot.
The same thing sharpen in Taiwan.Right now everyone is planning to celebrate the holidays with firework displays.This pollutes the environment and is also wasteful.
But is there a way to stop the fireworks?It is so wasteful, and everyone knows [it is wrong], but nothing can be done.This is a clear example of how confused people in this world are.
So, the Buddha taught us to clearly understand the “causation” of suffering accumulated in this world.Our collective karma is manifesting in this era.We must awaken in order to achieve “cessation”.To achieve “cessation” [of suffering], we must know how it comes about.Do we know?If we know this and promptly awaken, we will stop [our current actions] and stop creating karma.If people are wasteful, we must remind them to be frugal, and take what they save to give to people in need.This is the best way.If we want people to give, we do not force them; we need to teach them to happily give with equanimity.This is the Buddha’s teachings to us.It certainly contains principles which we can then share with others.
Thus, [if everyone understands] “suffering, causation, cessation and the Path” and can walk on this road, the path to awakening which is the Bodhi-path, then this world can be saved.
The Four Noble Truths, Twelve Links of Cyclic Existence and the Six Perfections help transform sentient beings.Uphold precepts and cultivate blessed conditions to plant wholesome causes and conditions.
These are the Four Noble Truths.The Twelve Links of Cyclic Existence also allows us to understand that in our lives, we must not take issue over or complain about so many things because they result from the karmic conditions we have created ourselves.
If what we have created is evil, it may affect the good family we were born into.Or perhaps we may be born with ignorance, afflictions and disobedience, etc.These are all direct retributions, which come from direct causes.
We may be born into a negative environment, with parents limited by physical or mental hindrances, or we may be born into a family with much poverty and suffering.But as long as we bring wholesome and blessed direct causes with us, if we work hard we can become one of the wealthiest people in the world.For some people, “wealth does not last beyond three generations”.This depends on whether their next generation, when entering this familial environment, bring blessed and wholesome karma with them.
If so, the family enterprise will continue to develop.
Otherwise, it will be subject to the impermanence of life and fragility of countries.So, the Twelve Links of Cyclic Existence are taught specifically to help us realize that we need not complain or take issue over things, but we do need to take good care of our minds.
Then we must earnestly practice the Six Perfections to transform sentient beings through giving, upholding precepts, patience, diligence, Samadhi and wisdom.
With these Six Perfections, we can transform sentient beings, uphold precepts and cultivate blessed conditions.
We must carefully abide by the rules for being a good person.Besides practicing giving, we also must also uphold precepts and plant various wholesome causes and conditions.This is what the Buddha has taught us.As I mentioned before, He used various skillful means to establish suitable teachings for sentient beings capabilities.
He actually only wanted to speak of the supreme meaning, which is the unsurpassed, ultimate true principle.This is what we discussed yesterday. If there were sentient beings who could encounter the Buddha, they must have had the right karmic connections and roots of goodness. They must have more or less planted some wholesome causes.
So, the next passage of the sutra states, “Those who heard the Dharma practice giving, upholding precepts, patience, diligence, Samadhi, wisdom and so on, and cultivated blessings and wisdom. People such as these have all realized the path to Buddhahood”.
If we had the karmic condition to heart the Dharma in the past, once we listened to the Dharma, we would know to practice giving, upholding precepts, patience, diligence, Samadhi and wisdom. This is because in our past lives, we had the blessed karma to encounter the Buddha-Dharma. For us to become human in this lifetime, we must also have had the causes and conditions to continue to listen to the Dharma. People who uphold rules and precepts, and cultivate blessings have “cultivated blessings and wisdom. People such as these have all realized the path to Buddhahood”. Let us examine this next line, “Those who heard the Dharma practiced giving”.
“Those who heard the Dharma practiced giving: Sentient beings who can listen to the Dharma and give rise to Right Faith will think about the meaning behind it and practice according to the teaching. They will listen to the Dharma and then teach it to other sentient beings.”
“Those who heard the Dharma practiced giving”. This means that if we sentient beings can listen or have listened to the Buddha-Dharma, we can give rise to Right Faith. We must listen, contemplate and practice. After we listen to the Dharma, we must contemplate it carefully. “Suffering, causation, cessation and the Path,” which we just mentioned, are not that easy [understand]. We must think about where suffering comes from. It is caused by accumulation. So, we must think about how “causation” happens. In our daily living, how can we accumulate so many causes in the ever-changing and impermanent world that we end up affecting all things? What is the force we are accumulating? After understanding it, we must promptly change. We should not just stop at knowing it. The whole world knows extreme climate change is caused by the way people live their lives and the pollution from industrialization. We know all about this, but may not do anything. This is when we must practice “cessation”. We must cease these inappropriate behaviors, but that is very difficult. The difficulties in the world around us come from the difficulties in people’s minds. Rather than hoping for our greater environment to change, let us change our own surroundings and state of mind. If we can change our own state of mind, our greater environment will naturally improve. But can small changes in the environment be effective? No. This is why the Buddha wants everyone to understand [His teachings]. So, the Buddha-Dharma has to be spread widely all over the world.
“Those who heard the Dharma practiced giving”. After listening to the Dharma, we should give and let go of our greed and indulgences. We must even become frugal in our daily living so that we can practice giving and help all those who are suffering in this world. This is the giving of Right Dharma, the correct way of giving. So, we need to “giving rise to Right Faith”. We must have Right Faith in the Dharma. This is not for our own sake; we must contemplate the principles behind it. If we understand the principles behind it, our thinking will be correct and we will follow the right course and go in the right direction. This is how we practice according to teachings. This is because in the past, we have listened to the Dharma and shared it with other sentient beings. We should not be the only ones who hear it. For the Buddha-Dharma to spread, we must all listen, and in turn, teach each other. This is the right thing to do. “They will listen to the Dharma and then teach it to other sentient beings”. This is most important when we listen to Dharma. “[They practice] upholding precepts, patience”.
“[Practice] upholding precepts, patience: Those constantly mindful of precepts will remember and uphold them, not forget them and not commit evils. This is upholding precepts.”
“Upholding precepts, patience” means that all of us should always be mindful of and uphold precepts. We often say, “Organize with precepts and manage with love”. Not only do spiritual practice centers require precepts, businesses in society do as well. If we all follow rules and stay on the right course, all kinds of big corporations and enterprises can be very successful, not to mention a spiritual practice center. If we all uphold precepts, this place will be filled with an air of spiritual cultivation that can inspire and guide others. So, in our lives, we must “remember and uphold [precepts], not forget them and not commit evils”. This is upholding precepts. Evils are created by our body, speech, mind, by what our body does and what our mouth says. If our mind is wholesome, everything we say will be the Dharma. If we do not keep the precepts in our minds, the words we speak will be improper.
So, we uphold precepts to prevent wrongs and stop evils. We, as spiritual practitioners, must always abide by the precepts.We must also be patient. As we uphold precepts, we must also be patient.
When people encounter things that go against principles and are disturbing to them, if they can be broad-minded and forgiving, remain at peace and be unmoving, they have patience.
We can practice patience when “things that go against principles disturb [us]”. If we encounter someone who is unreasonable, we just let them be. In the Buddha’s lifetime, He had to deal with Devadatta, who always went against propriety and principles. So how did the Buddha handle him?
The Buddha’s principle was to be broadminded, so He forgave him with great broadmindedness. “There is no one I cannot forgive, there is no one I do not trust and there is no one I do not love.” If everyone practices the Three No’s, what is there to take issue over in this world? So, “[If they] remain at peace and be unmoving” “they have patience”. If they can open their hearts and treat everyone impartially, then there will not be anything to take issue over or be afflicted by “Diligence, Samadhi, wisdom and so on” means we should be focused, not scattered, advancing without regressing.
Those who are focused are not scattered. Those who advance will not regress. With a straightforward mind, they walk the Path ad diligently practice Right Dharma. They do all good deeds and are never indolent. This is diligence.
We must not be scattered and must keep moving forward. When something is right, we should just do it. I heard that last night, in Taipei, people packed a room to listen to a group of entrepreneurs share how they were influenced by the books from Jing Si Publishing.One successful entrepreneur said the most useful phrase for him is, “Time, space and interpersonal relationships”.Then another person also answered, “Yes, after you understand, just do it”. Yes, just do it Regardless of time, space and interpersonal relationships, when something is right, promptly seize the moment and just do it. Regardless of the location, if it is the right thing to do, no matter where we are, we should just give. In our interpersonal relationships, we must find a way to forgive.
“Do not use the mistakes committed by others to punish yourselves.” Everything is Dharma. Many entrepreneurs find it useful.
So, to “focus” is to remove discursive thoughts from our minds and then face the right direction and with a straightforward mind, walk the Path and diligently practice Right Dharma. Do all good deeds and never be indolent.This is diligence.
Dear Bodhisattvas, regardless of time, space or interpersonal relationships, everything we do in our daily living will affect all things in the world. Of course, all of us must aspire to continue teaching each other so the Buddha-Dharma can spread to more people. This is beneficial to the world around us and to all things in our lives. When we encounter the Buddha-Dharma in this world, we must seize that moment, and sustain it forever. If all sentient beings have the same mindset, the Buddha-Dharma can save the world. In order to save the world, we must save people; to save people, we need to first save our minds. So, we must take care of our inner spiritual training ground and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment