20141010《靜思妙蓮華》得智慧風入法性海 (第411集)
（法華經•方便品第二）
⊙「眾生無定性，猶如水上波，願得智慧風，吹入法性海。」
⊙法性實相名真如，實諦真理應萬法，泡沫波動不離水，隨緣所在覺群迷。
⊙「諸佛兩足尊，知法常無性，佛種從緣起，是故說一乘。」《法華經方便品第二》
⊙佛種從緣起：佛種，謂眾生本具之無漏種子，不增減。從緣起，謂從佛法熏習之勝緣而起佛種——無漏種子。
⊙一乘即運載之義，為令眾生依此修行，出離生死苦海，運至涅槃彼岸。指佛所自證之一乘實相常住。
【證嚴上人開示】
「眾生無定性，猶如水上波，願得智慧風，吹入法性海。」
眾生無定性
猶如水上波
願得智慧風
吹入法性海
我們說過了「性」，這個性本來就是人人本具，大乾坤、小乾坤無不都在性——真如實性。但是我們眾生就是迷，所以讓我們的真如本性，隨著無明煩惱愈埋愈深。所以，佛法就是這樣告訴我們，「法性實相名真如」。
法性實相名真如
實諦真理應萬法
泡沫波動不離水
隨緣所在覺群迷
昨天說過了，法性實相，是我們的真如本性。實諦真理是應萬法，大乾坤、小乾坤都不離開真理、物理。大乾坤有大地萬物，全部每一樣都有它的原理，草木有草木的生物的道理，連石、土，也有它的道理，各有應用。
譬如我們要蓋一間房子，不能沒有土、沒有石，土石、鋼筋、或者是磚等等，還要樹木。樹木有樹木的性，土石有土石的性，不過全都有它存在的道理，所以說「實諦真理應萬法」，這大乾坤所有的真理應萬法。
其實，很多東西都是「泡沫波動不離水」。樹木能離開水嗎？不行。土、石，或者山礦挖的東西，同樣都要四大合和。我們現在在這裡坐著，我們有沒有看到水？沒看到水，其實，這當中也是一樣，地、水、火、風存在。溼氣，若沒有溼氣，人無法在這裡坐得住，太過於乾燥，要有調和、要有空氣等等，這是四大調和，我們在這個空間，我們看不到，但是它還是存在。所以這四大調和在這個空間裡，這叫做「法性」。
法性既然都是存在，但是我們昨天就說，法性有時候我們不定，不定性，所以我們說眾生無定性。不只是有生命的眾生無定性，其實，我們天地萬物雖然性都存在，不過無定性。水是軟性，石是硬性，但是水若過度了…。
看看日本一個複合式的大災難，三一一的大地震，地大不調，接下來馬上水大不調，引起了海嘯，那種強力比地震更強。水來，所有地上物，好像在桌上的豆腐一般，水一衝來，整個就這樣跟著水到海裡去了。接下來馬上又是火，火災，火災之後又接著的，那就是核能(發電廠)，漏了(輻射外洩)。
這種複合式的災難，這都是在那種不調和，而這些都有它原來的性，所以，火中有水性，水中有火性；火中有風性，水中也有風性，總而這之，一切性都是很普遍，卻無法讓我們從它那個性，我們能看到。
在我們人、眾生無定性。人，這位是好人，能肯定、能相信；這個是壞人，他說的話不能信，他所做的事情，我不敢靠等等。這也是同樣叫做人，卻是人的「性」，本性，「人之初，性本善」，人人本具佛性，為什麼會有的是好人，有的是壞人？好人，那就是原來的真如本性，受無明所感染的較少。那個惡的人，那就是真如本性還是存在，卻是受後天的無明、環境，不斷污染，所以他的習氣、習性就變成了較偏激、較惡；其實惡人也有他清淨的本性，也是存在。
就像萬物一樣，都有它的本性存在，卻是造作的形態不同，性就不同，所以「眾生無定性，猶如水上波。」昨天也跟大家說，「泡沫波動不離水」，這個泡它的名相是波或者是泡，泡泡，其實這也有水性，就是水。同樣的道理，我們人，不論是你什麼樣的習性、行為，都是本性存在，卻是讓人看到的習氣。所以，本性是看不到的，習氣若沒有現前，也是同樣看不到，習氣就是薰習之後所展現的，所以變成眾生。
各形各色動物的性也不同，而這些各形各色的動物，他是不是沒有佛性？佛陀說有，眾生皆有佛性。就是他的習氣、污染，所以所造作善惡，善的上天堂、在人間，惡的就下地獄、畜生道、餓鬼道。
這些畜生道、餓鬼道、地獄道，也是同樣在人間。為何他會生在那個環境中呢？為何他一生的波折那麼多呢？無不都是在這眾生所造作。所以，所造作出來的，就如水上波一樣，遇到什麼樣的環境，這水變成泡、變成沫、變成波，不一樣，但是不離開水性。
我們既然能夠知道了，所以學佛者，我們要發心立願，「願得智慧風」。有了這個水，水，就是風如果很大，風浪就很大，這就是風大不調。我們所期待的就是四大調和，不能缺水，卻是要有很清新的空氣，所以「願得智慧風」，那就是空氣，很溫和的風，和風，這個空氣，所以「吹入法性海」。我們法性人人本具，卻是我們人人都會迷失掉，讓我們的心不定性，所以很多事情，都是亂了人生本來的軌道。
在蓮池大師《戒殺放生文》中，就說在清朝道光二十年，那個時候，有一個人，他有一次，跟著很多人要去朝九華山，這個人就抱著「九華山是長什麼樣子？你們要去，我就跟你們去。」就跟人去到九華山。
在九華山，看到大殿裡，有畫了一些圖、寫了一些字，那個字就是勸化人人要戒殺。在這張圖裡面，就畫一頭牛在耕田，牛耕田很辛苦，所以這文章的戒殺，就是要大家不要吃眾生肉；就像牛這麼的辛苦，為人類在付出，耕田、犁園，這都是牛很辛苦拖磨出來的。我們若是再去吃牠的肉，真的是沒有道理。那個戒殺文這樣寫著，圖是這樣畫出來的。
這個人在那裡，看那張圖、讀那些字，他忽然間就笑出來，哈哈大笑，他就說：「我卻是沒吃牛肉不行。」就這樣說完了之後，大家，一群人，目光都看向這個人看，忽然間，這個人也不知道為什麼，臉發黑，這樣昏厥了。
大家趕快就為他急救，將這個人扛下山，就送到那個地方的一個族姓的地方，就在那裡讓他休息一晚，提供(類似)一些宗族廟一樣，就在那裡讓他休息一晚。早上，他住的那個房間，人家一開門，整個房間，就像被牛「翸」過一樣，很亂。後來和他一起來的人，天亮就將這個人送回到他的家裡。
他家裡的人感覺這就是造業，這種冒犯因果，神聖的因果，所以他家裡的人，除了請醫師來來看診之外，家裡的人就開始就發願，若能讓他恢復，好起來以後，全家人都要都要持齋，即刻就要持齋，；同時要為他做好事，多布施，同時若好了以後，一定要他本人到九華山去懺悔。
就這樣經過了十多天後，這個人慢慢、慢慢恢復了，恢復過來，真的清醒那個時候，他忽然間說：「我好辛苦啊！」他說：「我就像一頭牛在耕田，我去耕田、拖犁，還要被人打，實在很辛苦。十多天了，很痛苦。」大家就開始說他這段，十多天昏迷的時間，那種牛叫、神智不清那種的形態。
他自己說：「我嚇到了，我知道，我是在那個神聖的地方冒犯了，尤其是我撥無因果，我的業很重，從現在開始，我不只不敢吃牛肉，我從現在開始，我知道一切生靈全都有生命，所以我要素食了。」果然，幾天後，再回到九華山去禮拜，不是用走的上去，是朝山，三步一拜，這樣從山下去到山上，去懺悔。
所以說起來，我們同樣是眾生，一個人的性，那就是惡性一起，無明，不顧一切，撥無因果。所以我們要時時、時常，都要有這種智慧，我們要用智慧去了解人生世間。
所以我們前面的經文說：「諸佛兩足尊，知法常無性」。
諸佛兩足尊
知法常無性
佛種從緣起
是故說一乘
《法華經方便品第二》
因為兩足尊，就是造福具足，智慧具足，這樣福慧兩具足，叫做兩足尊，也就是佛。佛他的知已經普遍了，正遍知、明行足，在佛的十號中，不就是有「正遍知」，所以我們說佛陀，是宇宙的大覺者。他覺悟之後，天地宇宙萬物，沒有一樣他不知，知道我們人與大地之間，相應的道理，所以順道理者，那就生活得平平安安；逆道理者，那就是大」小乾坤都不調和。
所以這「知法常無性」，就是這樣，眾生的習性不定，所以會造作很多的惡業。「佛種從緣起」，人人本具的佛性，其實人人都有，但是，這個種子，也要有因緣來會合，除了有土、有水，還要有空氣、還要有火性，那就是陽光。所以說「佛種從緣起」。
佛種從緣起：
佛種──
謂眾生本具之
無漏種子 不增減
從緣起──
謂從佛法熏習之
勝緣而起佛種
無漏種子
我們人人本具真如本性，這佛的種子人人都有，我們需要很多的因緣會合起來。就像我們慈濟有四大志業，各有不同的功能，但是各需要殊勝的因緣來會合。今天這個因緣，也是要有過去四十多年前的開頭，所以我們才有按照這個順序：慈善、醫療、教育、人文，這樣一直會合過來。這也是「從緣起」。
「是故說一乘」。所以，所說的我們慈濟，不管怎麼做，四十幾年怎麼做，目標就是四大志業；四大志業會合起來，那就是人人要有共同一個理念，那就是感恩，互相感恩。
我們慈濟人，人間菩薩，不只是用種種的因緣，建好一間醫院，又醫院建成了，有很多的大醫王、藥師、護士、檢驗，各科室都有，行政等各科室，我們慈濟人又走入醫院去當志工，種種的良能會合，同樣是這些人間菩薩來成就，成就了醫院建起來，成就了醫院在發揮救人的良能。
醫院建了之後，又有教育、人文，現在我們的大愛(臺)，這也要很多的因緣會合。所以因緣會合，只為了一個目的，就是發揮這樣的良能——為佛教、為眾生，將佛法普遍在人間，引導人人一乘，就是行菩薩道。
如何能夠感恩、尊重、愛，無私的大愛在人間，這是我們靜思法脈、慈濟宗門的目標，我們共同的方向就是在那裡。所以叫做「一乘」，一乘就是運載。你坐上火車，乘著火車，不論有多少人，一定要跟著這輪火車走，所以，乘此工具，來到我們的目的地。
一乘即運載之義
為令眾生依此修行
出離生死苦海
運至涅槃彼岸
指佛所自證之
一乘實相常住
佛陀來人間應用，應用的工具就是法，「一乘實法」。這一乘的實法，要讓人人知道本具佛性，要集好的因緣會合在一起，能夠淨化人心，能夠發揮良能，這就是佛陀來人間一大事因緣。所以，過去的諸佛、現在諸佛、未來諸佛，都是要有福慧雙修，要福德、智慧會合起來，這叫做兩足尊。能夠這樣普遍在人間，了解一切的真理。
真理看不到，是人造作出來的。人不斷在薰習，那個習氣，給我們的結果，善、惡果報，這我們一定要相信。所以，佛陀來人間，就是要說人人能成佛的方法；要能成佛，你要先知道這些道理。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Enter the Sea of Dharma-nature (得智慧風入法海性)
Date: October. 10. 2014
“Sentient beings have no fixed nature. They are like ripples on the water. May the winds of wisdom blow them into the sea of Dharma-nature.”
We have been discussing “nature”. There is a nature that is intrinsic to all of us, to both the world within us and the world around us. It is the nature of True Suchness. But we sentient beings are deluded, so we allow our nature of True Suchness to be buried ever more deeply under ignorance and afflictions. Thus, the Buddha-Dharma tells us, “The ultimate nature of the Dharma is called True Suchness.”
The ultimate nature of the Dharma is called True Suchness. The ultimate truth corresponds to all phenomena, the way bubbles and ripples are part of the water. Depending on their karmic conditions, the multitudes can awaken from delusion.
Yesterday, I spoke of the ultimate nature of the Dharma, our nature of True Suchness. “The ultimate truth corresponds to all phenomena.” The macrocosm and the microcosm are both inseparable from true principles, the workings of things. The macrocosm is all things in the universe. Each has its own underlying principles. Plants have their own biological principles, even rocks have their own underlying principles. Each serves a different purpose.
For instance, if we want to build a house we cannot do it without dirt and stones as well as steel bars, bricks and so on. We also need trees. Trees have the nature of trees. Dirt and stones have the nature of dirt and stones. But, they all have their principles of existence. So, it is said, “The ultimate truth corresponds to all phenomena.” All the truth in the macrocosm corresponds to all phenomena. Actually, many things are like “bubbles an ripples that are part of the water.” Can trees exist without water? No. Dirt, rocks, or anything from a mine also comes from the union of the four elements. We are sitting here right now. Do we see any water? We do not see any. Actually, all around us there is earth, water, fire and air. If there was no moisture at all, we would not be able to sit here. [The air] would be too dry. There must be balance, the right amount of air and so on. This is the balance of the four elements.
In this space, we cannot see them, but they are still present. So, in the harmony of the elements in this space, there is Dharma-nature. The Dharma-nature is always present, but as we said yesterday, sometimes we are not settled; our nature is not fixed. Thus we say sentient beings have no fixed nature. Not only is sentient beings’ nature not fixed, actually, though all things in the world have a nature, it is not fixed.
Water is soft, rocks are hard, but if there is excessive water, we may end up with something like Japan’s combination of disasters. The 3.11 Earthquake was an imbalance of earth, followed by an imbalance of water. This caused a tsunami, which was even more powerful than the quake. When the water came, everything on the ground was like tofu on a table. After the water surged in, everything was swept out into the sea. Next, there were fires. After the fires, the nuclear reactor began leaking [radiation].
So, this combination of disasters took place due to the imbalance [of elements].
Each element has its own fundamental nature.So, within fire there is the nature of water and within water there is the nature of fire.In both fire and water, there is the nature of air.
In summary, all these natures are pervasive, but there is no way for us to see that.Humans and sentient beings are without a fixed nature.“This is a good person, definitely trustworthy, this is a bad person, and cannot be trusted, nor relied on and so on.” Both are human, and actually, both have the same original nature, “Human nature is inherently good.”
We all intrinsically have Buddha-nature.So, why are some people good and some bad?Good people’s original nature of True Suchness has been less tainted by ignorance.Those who are evil still have that intrinsic nature of True Suchness, but it has been unceasingly defiled by their ignorance and surroundings.
Thus, their habitual tendencies have become more extreme and unwholesome.
Actually, there is a pure intrinsic nature in evil people, too.Similarly, all things have an intrinsic nature, but the appearances they manifest are different, indicating that their natures are different.So, “sentient beings have no fixed nature.They are like ripples on water.”
Yesterday I said to everyone, “bubbles and ripples are part of the water”.The bubbles may appear to be ripples, or simply foam.Actually, this is part of the nature of water.By the same principle, we humans, regardless of our habitual tendencies or conduct, still have that intrinsic nature within us.But what people see are our habitual tendencies, so they cannot see our intrinsic nature.If our habitual tendencies do not manifest, then they cannot be see either.Habitual tendencies are what we manifest after begin influenced [by our surroundings].
That is what makes us sentient beings.
Every different kind of animal has a different nature as well.Do all these different animals also have Buddha-nature?The Buddha said that all sentient beings have Buddha-nature, but it has been polluted by habitual tendencies leading them to create both good and evil.Doing good leads to the heaven or human realms.
Doing evil leads to the hell, animal or hungry ghost realm.
The animal, hungry ghost and hell realms can likewise be seen in this world.Why were they born into that kind of environment?Why were there so many twists and turns in their life?This is all created by sentient beings.So, what they have created is like ripples on the water.Under certain conditions, water becomes bubbles, foam or ripples.They are different but they are all water.Since we know this, as Buddhist practitioners, we must aspire and vow to “[attain] the winds of wisdom”.Where there is water, if the wind is strong, there will be big waves.This comes from imbalance in air.
What we hope for is balance of the four elements.We cannot lack water, and we must also have clear, fresh air.So, [we vow to attain] “the winds of wisdom”.That refers to air.This air is a gentle and mild wind.So, it “blows us into the sea of Dharma-nature”.
We all intrinsically have Dharma-nature, but we have lost it through our delusion, which causes our minds to waver.So, there are many things that disrupt the fundamental course of life.
Master Lian-chi’s “Essays on Not Killing,” includes a story that took place in the 20th year of Emperor Daoguang.At that time, there was a man who followed a group of people on a pilgrimage to Jiuhua Mountain.This person had the mindset, “I wonder what Jiuhua Mountain looks like? Since you’re going, I’ll go with you.”
And so he followed them there.
In the great hall on Jiuhua Mountain, he saw some paintings and calligraphy.
Those words counseled people to stop killing.One painting was of an ox plowing a field. One painting was of an ox plowing a field, which is very hard work. So, the painted words on not killing asked people to stop consuming the flesh of sentient beings. Oxen work so hard to help people, plowing fields and furrowing gardens. Oxen work so hard on our behalf that for us to consume their flesh is very unreasonable. These words on not killing matched the painting. That man stood there, looking at the painting and reading the words. Then he laughed suddenly. Laughing aloud, he said, “But I can’t live without eating beef”.
After saying this, everyone focused their gaze on him. Suddenly, his face became dark and he fainted for no reason. They quickly tried to revive him. They quickly carried him down the mountain, bringing him to the village of another clan. For a night, he rested in that place, which was similar to an ancestral shrine. He was allowed to rest there overnight. In the morning, when people opened the door to the room he was staying in, it seemed to have been wrecked by an ox. Then the people who came with him, once it was light enough, took him home. His family felt that he had created karma, that this was the result of violating a holy place.
So, his family, aside from summoning a doctor, also made vows that if he was able to recover and regain his wits, the entire family would immediately uphold vegetarian precepts and do many charitable things on his behalf. Also, if he could get better, they would bring him to Jiuhua Mountain to personally repent. After many days had passed, this man gradually recovered. When his mind finally cleared, he suddenly said, “I’ve been working so hard!” He said, “I felt like an ox plowing fields. Not only did I drag the plow, I was beaten. The work was indeed very arduous. For over ten days I have suffered.” Everyone began talking about how, during his many days in a coma, he was making the sounds of an ox in that state of semi-consciousness. He said, “I was frightened. I know that I transgressed at that sacred place, especially by denying the law of karma, so my karma is very severe. Starting now, not only will I not eat beef, starting now, knowing that all living beings are sentient, I will be a vegetarian.” As a result, several days later, he returned to Jiuhua Mountain to pay respect. He did not just walk up the mountain, but he prostrated every three steps from the foot of mountain to the top in order to repent.
This is telling everyone that we are all sentient beings, and evil and ignorance may arise in any person. Then we may recklessly deny the law of karma. So, we must constantly have this kind of wisdom and apply our wisdom to understand the human world. The previous sutra passage states, “All Buddhas, the Two-Footed Honored Ones, know that all Dharma is empty by nature.”
“All Buddhas, the Two-Footed Honored Ones, know that all Dharma is empty by nature. The seeds for Buddhahood arise through conditions, this is why They teach the One Vehicle.”
The Two-Footed Honored Ones have created enough blessings and wisdom. Those replete with both blessings and wisdom are the Two-Footed Honored Ones, or Buddhas. The Buddha’s knowledge is universal. He is Completely Awakened and Perfect in Wisdom and Action. Among the Buddha’s ten epithets is Completely Awakened. So, we say that the Buddha is the Great Enlightened One of the Universe. After attaining enlightenment, all things in the universe became known to Him. He knows all the principles of how we humans relate to the land.
So, those who follow the principles will live a peaceful life. Those who go against the principles will not be in harmony with themselves or with the world. So, He “knows that all Dharma is empty by nature”. Sentient beings’ habitual nature is not fixed, so they create much evil karma. “The seeds for Buddhahood”. Actually, we all intrinsically have Buddha-nature. But this seed also requires the convergence of causes and conditions. Aside from soil and water, it also needs air. It also need the nature of fire, which comes from sunlight. So, “the seeds for Buddhahood.”
Seeds for Buddhahood arise through conditions: The seeds for Buddhahood are something sentient beings intrinsically have. These flawless seeds are never greater or lesser. Arising through conditions that if we are permeated by the Buddha-Dharma, we will have the exceptional conditions to develop the flawless seeds of Buddhahood.
We all intrinsically have Tathagata-nature. This seeds for Buddhahood is in all of us, but needs many causes and conditions to converge.Take the Four Missions of Tzu chi, for example. Each serves a different function and each requires its own exceptional. The causes and conditions of today are dependent on these beginnings, over 40 years ago. This is why we name them in this order, Charity, Medicine, Education, Humanistic Culture. This is how they came about. This is “arising through conditions.
“This is why They teach the One Vehicle.” So no matter what we do in Tzu Chi, or have done over the past 40-plus years, our goal has been to carry out the Four Missions. When we put the Four Missions together, they express the belief we all share, which is one of having gratitude of having mutual gratitude.
Our Tzu Chi volunteers, Living Bodhisattvas, did not only use various causes and conditions to build a hospital. After we built a hospital, we needed many doctors, pharmacists, nurses, technicians, various departments, and administrative office and so on. Our Tzu Chi volunteers then also volunteered at the hospital. Many different talents were brought together because of the work of these Living Bodhisattvas. They established the hospital and helped it fulfill its potential to save lives.
After the hospital came the missions of Educations and Humanistic Culture, leading to our Da Ai TV station. All this needed many causes and conditions to converge.
So, these causes and conditions converged solely for the sake of one goal, to exercise our altruistic potential for the sake of Buddha’s teachings and sentient beings. We are spreading the Buddha-Dharma throughout this world and guiding everyone to the One Vehicle, to walk the Bodhisattva-path. Learning to be grateful, respectful and loving and expressing selfless great love in this world is the goal of the Jing Si Dharma-lineage and Tzu Chi School of Buddhism. This is the direction we all share, so we call it the One Vehicle.
The One Vehicle is a mode of transportation. When we get on a train and ride it, no matter how many people [are on it], we all move along with the train. So, we take this method of transportation to reach our destination.
The One Vehicle is something that transports. It enables sentient beings to practice the teachings and escape the sea of cyclic existence and suffering, and thus reach the opposite shore of Nirvana. It refers to the ever-abiding ultimate reality of the One Vehicle, which was realized by the Buddha.
When the Buddha came to this world, the tool He used was the Dharma, “the True Dharma of the One Vehicle.” He wanted everyone to know we all intrinsically have Buddha-nature, and must bring together good causes and conditions to be able to purify people’s minds and exercise our altruistic potential. This is the one great cause for which the Buddha comes to this world.
So, all past, present and future Buddhas must cultivate both blessings and wisdom and bring them together. Then They are Two-Footed Honored Ones and can understand all true principles in the world. True principles cannot be seen; what is seen is what is created by humans, who are influenced by their habitual tendencies. This results in good and bad karmic retributions. We certainly must believe this. So, the Buddha comes to this world to teach all of us the way to attain Buddhahood. To attain Buddhahood, we must first know these principles. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•方便品第二）
⊙「眾生無定性，猶如水上波，願得智慧風，吹入法性海。」
⊙法性實相名真如，實諦真理應萬法，泡沫波動不離水，隨緣所在覺群迷。
⊙「諸佛兩足尊，知法常無性，佛種從緣起，是故說一乘。」《法華經方便品第二》
⊙佛種從緣起：佛種，謂眾生本具之無漏種子，不增減。從緣起，謂從佛法熏習之勝緣而起佛種——無漏種子。
⊙一乘即運載之義，為令眾生依此修行，出離生死苦海，運至涅槃彼岸。指佛所自證之一乘實相常住。
【證嚴上人開示】
「眾生無定性，猶如水上波，願得智慧風，吹入法性海。」
眾生無定性
猶如水上波
願得智慧風
吹入法性海
我們說過了「性」，這個性本來就是人人本具，大乾坤、小乾坤無不都在性——真如實性。但是我們眾生就是迷，所以讓我們的真如本性，隨著無明煩惱愈埋愈深。所以，佛法就是這樣告訴我們，「法性實相名真如」。
法性實相名真如
實諦真理應萬法
泡沫波動不離水
隨緣所在覺群迷
昨天說過了，法性實相，是我們的真如本性。實諦真理是應萬法，大乾坤、小乾坤都不離開真理、物理。大乾坤有大地萬物，全部每一樣都有它的原理，草木有草木的生物的道理，連石、土，也有它的道理，各有應用。
譬如我們要蓋一間房子，不能沒有土、沒有石，土石、鋼筋、或者是磚等等，還要樹木。樹木有樹木的性，土石有土石的性，不過全都有它存在的道理，所以說「實諦真理應萬法」，這大乾坤所有的真理應萬法。
其實，很多東西都是「泡沫波動不離水」。樹木能離開水嗎？不行。土、石，或者山礦挖的東西，同樣都要四大合和。我們現在在這裡坐著，我們有沒有看到水？沒看到水，其實，這當中也是一樣，地、水、火、風存在。溼氣，若沒有溼氣，人無法在這裡坐得住，太過於乾燥，要有調和、要有空氣等等，這是四大調和，我們在這個空間，我們看不到，但是它還是存在。所以這四大調和在這個空間裡，這叫做「法性」。
法性既然都是存在，但是我們昨天就說，法性有時候我們不定，不定性，所以我們說眾生無定性。不只是有生命的眾生無定性，其實，我們天地萬物雖然性都存在，不過無定性。水是軟性，石是硬性，但是水若過度了…。
看看日本一個複合式的大災難，三一一的大地震，地大不調，接下來馬上水大不調，引起了海嘯，那種強力比地震更強。水來，所有地上物，好像在桌上的豆腐一般，水一衝來，整個就這樣跟著水到海裡去了。接下來馬上又是火，火災，火災之後又接著的，那就是核能(發電廠)，漏了(輻射外洩)。
這種複合式的災難，這都是在那種不調和，而這些都有它原來的性，所以，火中有水性，水中有火性；火中有風性，水中也有風性，總而這之，一切性都是很普遍，卻無法讓我們從它那個性，我們能看到。
在我們人、眾生無定性。人，這位是好人，能肯定、能相信；這個是壞人，他說的話不能信，他所做的事情，我不敢靠等等。這也是同樣叫做人，卻是人的「性」，本性，「人之初，性本善」，人人本具佛性，為什麼會有的是好人，有的是壞人？好人，那就是原來的真如本性，受無明所感染的較少。那個惡的人，那就是真如本性還是存在，卻是受後天的無明、環境，不斷污染，所以他的習氣、習性就變成了較偏激、較惡；其實惡人也有他清淨的本性，也是存在。
就像萬物一樣，都有它的本性存在，卻是造作的形態不同，性就不同，所以「眾生無定性，猶如水上波。」昨天也跟大家說，「泡沫波動不離水」，這個泡它的名相是波或者是泡，泡泡，其實這也有水性，就是水。同樣的道理，我們人，不論是你什麼樣的習性、行為，都是本性存在，卻是讓人看到的習氣。所以，本性是看不到的，習氣若沒有現前，也是同樣看不到，習氣就是薰習之後所展現的，所以變成眾生。
各形各色動物的性也不同，而這些各形各色的動物，他是不是沒有佛性？佛陀說有，眾生皆有佛性。就是他的習氣、污染，所以所造作善惡，善的上天堂、在人間，惡的就下地獄、畜生道、餓鬼道。
這些畜生道、餓鬼道、地獄道，也是同樣在人間。為何他會生在那個環境中呢？為何他一生的波折那麼多呢？無不都是在這眾生所造作。所以，所造作出來的，就如水上波一樣，遇到什麼樣的環境，這水變成泡、變成沫、變成波，不一樣，但是不離開水性。
我們既然能夠知道了，所以學佛者，我們要發心立願，「願得智慧風」。有了這個水，水，就是風如果很大，風浪就很大，這就是風大不調。我們所期待的就是四大調和，不能缺水，卻是要有很清新的空氣，所以「願得智慧風」，那就是空氣，很溫和的風，和風，這個空氣，所以「吹入法性海」。我們法性人人本具，卻是我們人人都會迷失掉，讓我們的心不定性，所以很多事情，都是亂了人生本來的軌道。
在蓮池大師《戒殺放生文》中，就說在清朝道光二十年，那個時候，有一個人，他有一次，跟著很多人要去朝九華山，這個人就抱著「九華山是長什麼樣子？你們要去，我就跟你們去。」就跟人去到九華山。
在九華山，看到大殿裡，有畫了一些圖、寫了一些字，那個字就是勸化人人要戒殺。在這張圖裡面，就畫一頭牛在耕田，牛耕田很辛苦，所以這文章的戒殺，就是要大家不要吃眾生肉；就像牛這麼的辛苦，為人類在付出，耕田、犁園，這都是牛很辛苦拖磨出來的。我們若是再去吃牠的肉，真的是沒有道理。那個戒殺文這樣寫著，圖是這樣畫出來的。
這個人在那裡，看那張圖、讀那些字，他忽然間就笑出來，哈哈大笑，他就說：「我卻是沒吃牛肉不行。」就這樣說完了之後，大家，一群人，目光都看向這個人看，忽然間，這個人也不知道為什麼，臉發黑，這樣昏厥了。
大家趕快就為他急救，將這個人扛下山，就送到那個地方的一個族姓的地方，就在那裡讓他休息一晚，提供(類似)一些宗族廟一樣，就在那裡讓他休息一晚。早上，他住的那個房間，人家一開門，整個房間，就像被牛「翸」過一樣，很亂。後來和他一起來的人，天亮就將這個人送回到他的家裡。
他家裡的人感覺這就是造業，這種冒犯因果，神聖的因果，所以他家裡的人，除了請醫師來來看診之外，家裡的人就開始就發願，若能讓他恢復，好起來以後，全家人都要都要持齋，即刻就要持齋，；同時要為他做好事，多布施，同時若好了以後，一定要他本人到九華山去懺悔。
就這樣經過了十多天後，這個人慢慢、慢慢恢復了，恢復過來，真的清醒那個時候，他忽然間說：「我好辛苦啊！」他說：「我就像一頭牛在耕田，我去耕田、拖犁，還要被人打，實在很辛苦。十多天了，很痛苦。」大家就開始說他這段，十多天昏迷的時間，那種牛叫、神智不清那種的形態。
他自己說：「我嚇到了，我知道，我是在那個神聖的地方冒犯了，尤其是我撥無因果，我的業很重，從現在開始，我不只不敢吃牛肉，我從現在開始，我知道一切生靈全都有生命，所以我要素食了。」果然，幾天後，再回到九華山去禮拜，不是用走的上去，是朝山，三步一拜，這樣從山下去到山上，去懺悔。
所以說起來，我們同樣是眾生，一個人的性，那就是惡性一起，無明，不顧一切，撥無因果。所以我們要時時、時常，都要有這種智慧，我們要用智慧去了解人生世間。
所以我們前面的經文說：「諸佛兩足尊，知法常無性」。
諸佛兩足尊
知法常無性
佛種從緣起
是故說一乘
《法華經方便品第二》
因為兩足尊，就是造福具足，智慧具足，這樣福慧兩具足，叫做兩足尊，也就是佛。佛他的知已經普遍了，正遍知、明行足，在佛的十號中，不就是有「正遍知」，所以我們說佛陀，是宇宙的大覺者。他覺悟之後，天地宇宙萬物，沒有一樣他不知，知道我們人與大地之間，相應的道理，所以順道理者，那就生活得平平安安；逆道理者，那就是大」小乾坤都不調和。
所以這「知法常無性」，就是這樣，眾生的習性不定，所以會造作很多的惡業。「佛種從緣起」，人人本具的佛性，其實人人都有，但是，這個種子，也要有因緣來會合，除了有土、有水，還要有空氣、還要有火性，那就是陽光。所以說「佛種從緣起」。
佛種從緣起：
佛種──
謂眾生本具之
無漏種子 不增減
從緣起──
謂從佛法熏習之
勝緣而起佛種
無漏種子
我們人人本具真如本性，這佛的種子人人都有，我們需要很多的因緣會合起來。就像我們慈濟有四大志業，各有不同的功能，但是各需要殊勝的因緣來會合。今天這個因緣，也是要有過去四十多年前的開頭，所以我們才有按照這個順序：慈善、醫療、教育、人文，這樣一直會合過來。這也是「從緣起」。
「是故說一乘」。所以，所說的我們慈濟，不管怎麼做，四十幾年怎麼做，目標就是四大志業；四大志業會合起來，那就是人人要有共同一個理念，那就是感恩，互相感恩。
我們慈濟人，人間菩薩，不只是用種種的因緣，建好一間醫院，又醫院建成了，有很多的大醫王、藥師、護士、檢驗，各科室都有，行政等各科室，我們慈濟人又走入醫院去當志工，種種的良能會合，同樣是這些人間菩薩來成就，成就了醫院建起來，成就了醫院在發揮救人的良能。
醫院建了之後，又有教育、人文，現在我們的大愛(臺)，這也要很多的因緣會合。所以因緣會合，只為了一個目的，就是發揮這樣的良能——為佛教、為眾生，將佛法普遍在人間，引導人人一乘，就是行菩薩道。
如何能夠感恩、尊重、愛，無私的大愛在人間，這是我們靜思法脈、慈濟宗門的目標，我們共同的方向就是在那裡。所以叫做「一乘」，一乘就是運載。你坐上火車，乘著火車，不論有多少人，一定要跟著這輪火車走，所以，乘此工具，來到我們的目的地。
一乘即運載之義
為令眾生依此修行
出離生死苦海
運至涅槃彼岸
指佛所自證之
一乘實相常住
佛陀來人間應用，應用的工具就是法，「一乘實法」。這一乘的實法，要讓人人知道本具佛性，要集好的因緣會合在一起，能夠淨化人心，能夠發揮良能，這就是佛陀來人間一大事因緣。所以，過去的諸佛、現在諸佛、未來諸佛，都是要有福慧雙修，要福德、智慧會合起來，這叫做兩足尊。能夠這樣普遍在人間，了解一切的真理。
真理看不到，是人造作出來的。人不斷在薰習，那個習氣，給我們的結果，善、惡果報，這我們一定要相信。所以，佛陀來人間，就是要說人人能成佛的方法；要能成佛，你要先知道這些道理。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Enter the Sea of Dharma-nature (得智慧風入法海性)
Date: October. 10. 2014
“Sentient beings have no fixed nature. They are like ripples on the water. May the winds of wisdom blow them into the sea of Dharma-nature.”
We have been discussing “nature”. There is a nature that is intrinsic to all of us, to both the world within us and the world around us. It is the nature of True Suchness. But we sentient beings are deluded, so we allow our nature of True Suchness to be buried ever more deeply under ignorance and afflictions. Thus, the Buddha-Dharma tells us, “The ultimate nature of the Dharma is called True Suchness.”
The ultimate nature of the Dharma is called True Suchness. The ultimate truth corresponds to all phenomena, the way bubbles and ripples are part of the water. Depending on their karmic conditions, the multitudes can awaken from delusion.
Yesterday, I spoke of the ultimate nature of the Dharma, our nature of True Suchness. “The ultimate truth corresponds to all phenomena.” The macrocosm and the microcosm are both inseparable from true principles, the workings of things. The macrocosm is all things in the universe. Each has its own underlying principles. Plants have their own biological principles, even rocks have their own underlying principles. Each serves a different purpose.
For instance, if we want to build a house we cannot do it without dirt and stones as well as steel bars, bricks and so on. We also need trees. Trees have the nature of trees. Dirt and stones have the nature of dirt and stones. But, they all have their principles of existence. So, it is said, “The ultimate truth corresponds to all phenomena.” All the truth in the macrocosm corresponds to all phenomena. Actually, many things are like “bubbles an ripples that are part of the water.” Can trees exist without water? No. Dirt, rocks, or anything from a mine also comes from the union of the four elements. We are sitting here right now. Do we see any water? We do not see any. Actually, all around us there is earth, water, fire and air. If there was no moisture at all, we would not be able to sit here. [The air] would be too dry. There must be balance, the right amount of air and so on. This is the balance of the four elements.
In this space, we cannot see them, but they are still present. So, in the harmony of the elements in this space, there is Dharma-nature. The Dharma-nature is always present, but as we said yesterday, sometimes we are not settled; our nature is not fixed. Thus we say sentient beings have no fixed nature. Not only is sentient beings’ nature not fixed, actually, though all things in the world have a nature, it is not fixed.
Water is soft, rocks are hard, but if there is excessive water, we may end up with something like Japan’s combination of disasters. The 3.11 Earthquake was an imbalance of earth, followed by an imbalance of water. This caused a tsunami, which was even more powerful than the quake. When the water came, everything on the ground was like tofu on a table. After the water surged in, everything was swept out into the sea. Next, there were fires. After the fires, the nuclear reactor began leaking [radiation].
So, this combination of disasters took place due to the imbalance [of elements].
Each element has its own fundamental nature.So, within fire there is the nature of water and within water there is the nature of fire.In both fire and water, there is the nature of air.
In summary, all these natures are pervasive, but there is no way for us to see that.Humans and sentient beings are without a fixed nature.“This is a good person, definitely trustworthy, this is a bad person, and cannot be trusted, nor relied on and so on.” Both are human, and actually, both have the same original nature, “Human nature is inherently good.”
We all intrinsically have Buddha-nature.So, why are some people good and some bad?Good people’s original nature of True Suchness has been less tainted by ignorance.Those who are evil still have that intrinsic nature of True Suchness, but it has been unceasingly defiled by their ignorance and surroundings.
Thus, their habitual tendencies have become more extreme and unwholesome.
Actually, there is a pure intrinsic nature in evil people, too.Similarly, all things have an intrinsic nature, but the appearances they manifest are different, indicating that their natures are different.So, “sentient beings have no fixed nature.They are like ripples on water.”
Yesterday I said to everyone, “bubbles and ripples are part of the water”.The bubbles may appear to be ripples, or simply foam.Actually, this is part of the nature of water.By the same principle, we humans, regardless of our habitual tendencies or conduct, still have that intrinsic nature within us.But what people see are our habitual tendencies, so they cannot see our intrinsic nature.If our habitual tendencies do not manifest, then they cannot be see either.Habitual tendencies are what we manifest after begin influenced [by our surroundings].
That is what makes us sentient beings.
Every different kind of animal has a different nature as well.Do all these different animals also have Buddha-nature?The Buddha said that all sentient beings have Buddha-nature, but it has been polluted by habitual tendencies leading them to create both good and evil.Doing good leads to the heaven or human realms.
Doing evil leads to the hell, animal or hungry ghost realm.
The animal, hungry ghost and hell realms can likewise be seen in this world.Why were they born into that kind of environment?Why were there so many twists and turns in their life?This is all created by sentient beings.So, what they have created is like ripples on the water.Under certain conditions, water becomes bubbles, foam or ripples.They are different but they are all water.Since we know this, as Buddhist practitioners, we must aspire and vow to “[attain] the winds of wisdom”.Where there is water, if the wind is strong, there will be big waves.This comes from imbalance in air.
What we hope for is balance of the four elements.We cannot lack water, and we must also have clear, fresh air.So, [we vow to attain] “the winds of wisdom”.That refers to air.This air is a gentle and mild wind.So, it “blows us into the sea of Dharma-nature”.
We all intrinsically have Dharma-nature, but we have lost it through our delusion, which causes our minds to waver.So, there are many things that disrupt the fundamental course of life.
Master Lian-chi’s “Essays on Not Killing,” includes a story that took place in the 20th year of Emperor Daoguang.At that time, there was a man who followed a group of people on a pilgrimage to Jiuhua Mountain.This person had the mindset, “I wonder what Jiuhua Mountain looks like? Since you’re going, I’ll go with you.”
And so he followed them there.
In the great hall on Jiuhua Mountain, he saw some paintings and calligraphy.
Those words counseled people to stop killing.One painting was of an ox plowing a field. One painting was of an ox plowing a field, which is very hard work. So, the painted words on not killing asked people to stop consuming the flesh of sentient beings. Oxen work so hard to help people, plowing fields and furrowing gardens. Oxen work so hard on our behalf that for us to consume their flesh is very unreasonable. These words on not killing matched the painting. That man stood there, looking at the painting and reading the words. Then he laughed suddenly. Laughing aloud, he said, “But I can’t live without eating beef”.
After saying this, everyone focused their gaze on him. Suddenly, his face became dark and he fainted for no reason. They quickly tried to revive him. They quickly carried him down the mountain, bringing him to the village of another clan. For a night, he rested in that place, which was similar to an ancestral shrine. He was allowed to rest there overnight. In the morning, when people opened the door to the room he was staying in, it seemed to have been wrecked by an ox. Then the people who came with him, once it was light enough, took him home. His family felt that he had created karma, that this was the result of violating a holy place.
So, his family, aside from summoning a doctor, also made vows that if he was able to recover and regain his wits, the entire family would immediately uphold vegetarian precepts and do many charitable things on his behalf. Also, if he could get better, they would bring him to Jiuhua Mountain to personally repent. After many days had passed, this man gradually recovered. When his mind finally cleared, he suddenly said, “I’ve been working so hard!” He said, “I felt like an ox plowing fields. Not only did I drag the plow, I was beaten. The work was indeed very arduous. For over ten days I have suffered.” Everyone began talking about how, during his many days in a coma, he was making the sounds of an ox in that state of semi-consciousness. He said, “I was frightened. I know that I transgressed at that sacred place, especially by denying the law of karma, so my karma is very severe. Starting now, not only will I not eat beef, starting now, knowing that all living beings are sentient, I will be a vegetarian.” As a result, several days later, he returned to Jiuhua Mountain to pay respect. He did not just walk up the mountain, but he prostrated every three steps from the foot of mountain to the top in order to repent.
This is telling everyone that we are all sentient beings, and evil and ignorance may arise in any person. Then we may recklessly deny the law of karma. So, we must constantly have this kind of wisdom and apply our wisdom to understand the human world. The previous sutra passage states, “All Buddhas, the Two-Footed Honored Ones, know that all Dharma is empty by nature.”
“All Buddhas, the Two-Footed Honored Ones, know that all Dharma is empty by nature. The seeds for Buddhahood arise through conditions, this is why They teach the One Vehicle.”
The Two-Footed Honored Ones have created enough blessings and wisdom. Those replete with both blessings and wisdom are the Two-Footed Honored Ones, or Buddhas. The Buddha’s knowledge is universal. He is Completely Awakened and Perfect in Wisdom and Action. Among the Buddha’s ten epithets is Completely Awakened. So, we say that the Buddha is the Great Enlightened One of the Universe. After attaining enlightenment, all things in the universe became known to Him. He knows all the principles of how we humans relate to the land.
So, those who follow the principles will live a peaceful life. Those who go against the principles will not be in harmony with themselves or with the world. So, He “knows that all Dharma is empty by nature”. Sentient beings’ habitual nature is not fixed, so they create much evil karma. “The seeds for Buddhahood”. Actually, we all intrinsically have Buddha-nature. But this seed also requires the convergence of causes and conditions. Aside from soil and water, it also needs air. It also need the nature of fire, which comes from sunlight. So, “the seeds for Buddhahood.”
Seeds for Buddhahood arise through conditions: The seeds for Buddhahood are something sentient beings intrinsically have. These flawless seeds are never greater or lesser. Arising through conditions that if we are permeated by the Buddha-Dharma, we will have the exceptional conditions to develop the flawless seeds of Buddhahood.
We all intrinsically have Tathagata-nature. This seeds for Buddhahood is in all of us, but needs many causes and conditions to converge.Take the Four Missions of Tzu chi, for example. Each serves a different function and each requires its own exceptional. The causes and conditions of today are dependent on these beginnings, over 40 years ago. This is why we name them in this order, Charity, Medicine, Education, Humanistic Culture. This is how they came about. This is “arising through conditions.
“This is why They teach the One Vehicle.” So no matter what we do in Tzu Chi, or have done over the past 40-plus years, our goal has been to carry out the Four Missions. When we put the Four Missions together, they express the belief we all share, which is one of having gratitude of having mutual gratitude.
Our Tzu Chi volunteers, Living Bodhisattvas, did not only use various causes and conditions to build a hospital. After we built a hospital, we needed many doctors, pharmacists, nurses, technicians, various departments, and administrative office and so on. Our Tzu Chi volunteers then also volunteered at the hospital. Many different talents were brought together because of the work of these Living Bodhisattvas. They established the hospital and helped it fulfill its potential to save lives.
After the hospital came the missions of Educations and Humanistic Culture, leading to our Da Ai TV station. All this needed many causes and conditions to converge.
So, these causes and conditions converged solely for the sake of one goal, to exercise our altruistic potential for the sake of Buddha’s teachings and sentient beings. We are spreading the Buddha-Dharma throughout this world and guiding everyone to the One Vehicle, to walk the Bodhisattva-path. Learning to be grateful, respectful and loving and expressing selfless great love in this world is the goal of the Jing Si Dharma-lineage and Tzu Chi School of Buddhism. This is the direction we all share, so we call it the One Vehicle.
The One Vehicle is a mode of transportation. When we get on a train and ride it, no matter how many people [are on it], we all move along with the train. So, we take this method of transportation to reach our destination.
The One Vehicle is something that transports. It enables sentient beings to practice the teachings and escape the sea of cyclic existence and suffering, and thus reach the opposite shore of Nirvana. It refers to the ever-abiding ultimate reality of the One Vehicle, which was realized by the Buddha.
When the Buddha came to this world, the tool He used was the Dharma, “the True Dharma of the One Vehicle.” He wanted everyone to know we all intrinsically have Buddha-nature, and must bring together good causes and conditions to be able to purify people’s minds and exercise our altruistic potential. This is the one great cause for which the Buddha comes to this world.
So, all past, present and future Buddhas must cultivate both blessings and wisdom and bring them together. Then They are Two-Footed Honored Ones and can understand all true principles in the world. True principles cannot be seen; what is seen is what is created by humans, who are influenced by their habitual tendencies. This results in good and bad karmic retributions. We certainly must believe this. So, the Buddha comes to this world to teach all of us the way to attain Buddhahood. To attain Buddhahood, we must first know these principles. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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