20141016《靜思妙蓮華》入法得安穩 (第415集)
（法華經•方便品第二）
⊙「身安心安意安，樂得安隱自在，不為五濁染著，不受八苦所危。」
⊙五濁：劫濁、見濁、煩惱濁、眾生濁、命濁。
⊙八苦：生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五盛陰苦。
⊙「是法住法位，世間相常住，於道場知已，導師方便說。」《法華經 方便品第二》
⊙「天人所供養，現在十方佛，其數如恆沙，出現於世間，安隱眾生故，亦說如是法。」《法華經 方便品第二》
⊙天人所供養：供養者，謂因成就六度，以身心力行精進供養。敬受佛教行菩薩道，感三寶恩，虔誠供養圓滿也。
⊙現在十方佛，其數如恆沙：十方，猶言三千大千世界。恆河沙，譬量之多難以計數，叫做恆沙。
⊙出現於世間：三界六道之眾生，有其所屬之身體，所依托之世界，所謂依報之地。此之依正二報，自造因緣，自得依正果報定律；能造之者，為所受之於現前與未來所感受者。
⊙安隱眾生故，亦說如是法：引領眾生導向安隱、快樂之處，亦則寂靜勝妙常樂，於世事多紛爭能永息紛爭，即得安隱。
【證嚴上人開示】
「身安心安意安，樂得安隱自在，不為五濁染著，不受八苦所危。」
身安心安意安
樂得安隱自在
不為五濁染著
不受八苦所危
也就是與大家分享，身安，我們的身體健健康康，是人生最幸福；也要身體健康，也要心理健康，心理若健康自然就是安安心心。人都是這樣患得患失，心就不安；所以若能身、心平安，那就是「樂得安隱自在」，我們的人生就能很快樂。除了人生快樂，我們還要通達道理，選擇我們人生方向的道路。
所以我們學佛，是一項讓我們最能，安穩我們的心的一條康莊大道。所以我們所選擇的，「樂得」，很歡喜，選擇這條菩提大道，所以得到安穩，與事無爭，與人無爭，與世無爭，這不是很安穩嗎？
人與人之間沒有爭端，那就是最自在的人生，我們若能如此，自然「不為五濁染著」。
五濁：
劫濁、見濁
煩惱濁
眾生濁、命濁
這個「五濁」，是讓人很擔憂的事情，從我們的心開始，有了煩惱，在這個時代裡，就是有了很多人的見解，各不相同。常常說，人單純就好了。偏偏人就是不單純，所以已經處在這個時代，時代就是劫，這個時間，一直一直來到現在這個大時代，偏偏人不明大是非。所以這個無明的見解，造成了這個時代的空間污濁了，所以叫做「劫濁」。
這是一個大空間，全球都是已經在這個時代，大乾坤不安穩，所以四大不調；小乾坤因為人禍，也不得安穩。這全都是人的見解所累積造成。這個見解，各人有各人的見解，那就是煩惱。你有你所要的，我有我所要得的，各人所要、所要得的，這樣自然就會起紛爭，這種的煩惱，真的是造成了世間的亂象，所以這叫做「煩惱濁」。
還有「眾生濁」。「眾生」就是有情界。人啊！除了人以外，對所有的生命，人為禍端，對所有的生命，都造成了很大的威脅。人口多，所養的生物多，被殺的動物也多。所以這個「眾生」，不只是人，人口多，自然要供應給人類的這些動物，真的也是大劫難。來自眾生、人類的見解與煩惱，貪著口欲，所以造成了，眾生就是命不得安全。
所以說來，這個「五濁」的源頭就是來自於人。所以，我們若懂得修行，就能將我們的心安住下來，看清道理，面對正確的方向，我們自己自度，我們也要去度他人，來淨化人心。那就是受這個濁氣，將它淨化。所以我們能夠淨化這個五濁，同時我們也不受五濁來染污，因為我們的心已經在覺道中，所以「不為五濁染著。
「不受八苦所危」。
八苦：
生苦、老苦、
病苦、死苦、
愛別離苦、
怨憎會苦、
求不得苦、
五盛陰苦
「八苦」是什麼？過去也常常說，苦，那就是有生、有老、有病，最終自然的法則，那就是死，這就是人生四大的根本大苦，生、老、病、死苦。
還有「愛別離苦」。很愛的人，就是要離開了。現代，現代這個時代，知識一直提高，望子成龍、望女成鳳，大家都是要讓兒子、女兒，較幸福點，開始就培養他，小時候在身邊，長大後離鄉背井，去國外留學了。會不會回來？不知道。
「愛別離」，或者是在我們身邊，長大了，就要讓他們，去建立自己的小家庭。不論你有多少的孩子，到頭來也是孤老無依，也很多。所以，愛的人，偏偏無法留在身邊，這個「愛別離」很苦啊！兩地相思，想，我愛，但是不讓他到那麼遠也不行，所以兩地就是互相在牽掛，真的是苦不堪！
「怨憎會苦」。我不愛的人，偏偏就要與這個不愛的人，日夜在一起，這實在是看到了，心就不歡喜，聽到他的聲音，一句好好的話，聽起來也很不歡喜。像這種「怨憎會苦」。愛的，得不到在一起；不愛的，偏偏就是在我們的身邊。不論是我們什麼關係的人，這種「怨憎會」，看了就是起煩惱、不舒服，這是「怨憎會苦」。
「求不得苦」。人生多少我們求不到的事情？所以一句話說，「不如意事，十有八九」，你所要求的，不一定事事如意，不如意的，比如意的更多。那是為什麼呢？因為人的心欲太大了，求得了一項，就想要再求，所要求的永無窮盡，所以，要求樣樣都是如意，(求)不得苦。
常常說，我們若能有十捐一，這個小小的「一」可捐。我有十元，給你一元，容易；我若有一百元，給你十元，沒問題；我若有十萬(元)給你一萬元，有多了一些；我若有一千(萬)給你一百(萬)，這樣過多了；若是十億，給你一億，那哪有辦法。這真的是，「有一缺九」的很多很多，多數的人都是這樣。
所以我們在幾天前，講起了烏拉圭的總統，他是有十捐九。他認為自己得一分，認為其他的九分，給他們那裡貧窮困難人，自己「得一」。他難道只「得一」而已嗎？不只，因為他這種清高的品格，已經得到了天下人，國際間的稱讚，所以已經得到天下人心的敬重。
所以，我們凡夫都是這種，要求自己得、得，都沒有想到生命是在呼吸間，沒有想人生是無常。短短的人生，求多還要更多，意義何在呢？「求不得苦」，那個意義就只在人間一直求，結果是苦，這種的人生。
再接下來就是「五陰熾盛苦」。「五陰」就是色、受、想、行、識等等；這全部合起來，是人間八種的苦。所以，我們若能每天每天，安住我們的心與身，身安，能夠日常生活這樣的空間、這樣的住著，已經是很滿足了，我都說我很滿足，每天這樣前後繞一下，不超過二百步，這樣，主堂這樣繞過，我就已經很滿足了。
所以能身安住這樣的道場，我身安，甚至，我心安，因為理得心安。每天都是在道理中、在法中，人間法或者出世法，每天心安、意安，所以「樂得安隱自在」。只要你能夠日常的生活很滿足，接下來，我們的心方向正確，在這個菩提道上，再來就是自然的法則，生死自在。我們還有什麼好擔心的呢？沒有了。所以我們要用心，在我們的日常生活中，心不離法，法不離心。這就是我們每天在行菩薩道，也就是在這個法中。
所以之前我們說過了，「是法住法位，世間相常住，於道場知已，導師方便說。」
是法住法位
世間相常住
於道場知已
導師方便說
《法華經 方便品第二》
再接下來就說：「天人所供養，現在十方佛，。」
天人所供養
現在十方佛
其數如恆沙
出現於世間
安隱眾生故
亦說如是法
《法華經 方便品第二》
「天人所供養」。那就是佛陀是「四生之父、三界導師」，所以天人，就全都恭敬供養。
天人所供養：
供養者
謂因成就六度
以身心力行
精進供養
敬受佛教行菩薩道
感三寶恩
虔誠供養圓滿也
昨天說過的供養，我們是利的供養、敬的供養、行的供養，有這三大供養。最重要的，每天二十四小時間，我們的心不要離開法，心，法入心中，法在行中。所以「因成就」，這個「因」，我們修行，我們要成就六度。六度，這個六度就是我們修行的「因」，我們要成佛，必定要身體力行，要發心身體力行，不離六度。
這個「度」，有六種的方法：布施、持戒、忍辱、精進、禪定、智慧。這六種的方法，從此岸度到彼岸，從凡夫的此岸度到聖人的彼岸，這都離不開這六種的方法，所以一定要以身、心力行，精進供養。這個身、心力行，都不離開前面那六種的方法。
這種「敬受佛教」，用很恭敬佛陀所教的方法，所以我們要「行菩薩道」。敬受奉行，我們若聽經，聽到結束時，「敬受奉行，作禮而退」，每一部經都有這樣(經文)，敬受佛的教法。我們現在，我們就要敬受佛陀教菩薩法，我們要身體力行菩薩道，這樣來感三寶恩，這樣來供養。
所以「現在十方佛」，現在的十方佛，也就是說人人本具佛性，除了釋迦佛以外，還有其他十方世界的諸佛。十方世界的諸佛，包括人人本具佛性，人人也是佛。我們若想遠一點，那就是十方世界的諸佛。「現在十方佛，其數如恆沙」。
現在十方佛
其數如恆沙：
十方 猶言
三千大千世界
恆河沙
譬量之多難以計數
叫做恆沙
現在的十方佛，很多很多的佛，三千大千世界，小千世界，就是千個日月為一小千世界，千個小千世界就是一中千世界，千個中千世界合起來，那就是一大千世界，過去有解釋過。「恆河沙」就是表示量很多，無法計數。現在的十方佛，就是普遍很多、很多，十方世界。光說我們人間，就已經有多少億的人口。所以說來，有這麼多的世界，真的無法去訴說它的數量出來。
「出現於世間」，這麼多、這麼多的佛出現在人間，知道現在五濁惡世，更需要通達道理的，更多人來人間。這個三界，這個世間也叫做世界。這個世間，有「有情世間」與「器世間」。
出現於世間：
三界六道之眾生
有其所屬之身體
所依托之世界
所謂依報之地
此之依正二報
自造因緣
自得依正果報定律
能造之者
為所受之於現前
與未來所感受者
「有情世間」就是有生命的眾生，除了人以外，包括一切(生命) ，所以在六道，三界六道。三界，大家知道了，欲界、色界、無色界。這個三界六道中的眾生，全都有他所屬的身體，不同的身體。動物，牠的世界，要看牠的身形、牠的業力，在哪個地方，牠所依止的世界。就是眾生有「正報」、「依報」。
不論是在色界、欲界，都有諸佛在化度，尤其是在欲界之中，眾生需要覺悟的人來付出。眾生不得安穩，佛心也不得安，所以佛為要安穩眾生，就要不斷出現於人間。
所以「安隱眾生故，亦說如是法」，說起了很多方便法，這樣來「引領眾生導向安隱、快樂之處」；「亦則」是一直到達，「寂靜勝妙常樂」。「寂靜清澄」，就是我們心所想要趣向的地方。因為世間的事情，世事實在是很紛紛擾擾，不得清靜。我們希望我們修行，我們的心能夠安穩清靜下來，這就是需要依靠佛陀的教法。
安隱眾生故
亦說如是法：
引領眾生導向
安隱、快樂之處
亦則寂靜勝妙常樂
於世事多紛爭
能永息紛爭
即得安隱
諸佛只希望我們能夠安穩，希望我們能夠就軌道、行正法。佛陀所期待的是這樣，我們若能夠以這樣的行為，那就是最好、最上、至上的供養，所以人人要多用心。
Explanations by Master Cheng-Yan
Subject: Attaining Peace in Body and Mind (入法得安穩)
Date: October. 16. 2014
“When we are physically, mentally and spiritually at peace, we will take pleasure in attaining peace, stability and freedom, will not be defiled by the Five Turbidities, and will not be threatened by the Eight Sufferings.”
I want to share with everyone, being physically and peace and healthy is our greatest blessing in life. Aside from being physically healthy, we must also be mentally healthy. Once we are mentally healthy, we will automatically feel at peace.
People are concerned about gains and losses, so they are not mentally at peace. So, if we can be physically and spiritually at peace, “we will take pleasure in attaining peace, stability and freedom.” We will then live very happy lives. In addition to living happy lives, we also have to thoroughly understand principles and choose the direction of our lives.
So, we learn the Buddha’s Way because it is the broadest path available for bringing peace to our hearts. So, this is what we choose. We “take pleasure” in it; it makes us happy. By choosing the great Bodhi-path we attain peace and stability; we have no conflict over matters, with others or in this world. Then isn’t our life very peaceful and stable? A life without interpersonal conflicts is a most carefree life. If we can [attain this state], then naturally we “will not be defiled by the Five Turbidities.”
The Five Turbidities: turbidity of kalpa, turbidity of views, turbidity of afflictions, turbidity of sentient beings and turbidity of life.
The Five Turbidities are truly worrisome. They start as afflictions in our minds. In this era, [afflictions] arise because people have such different perspectives. I always say that people should simply be pure in heart. However, people are not pure in heart. At this moment, we are living in this era, which is called a kalpa. Over this time, even up to this current era [of great change], people still cannot clearly discern right from wrong. Therefore, their ignorant perspectives create turbidity in this space and time. So, this is the “turbidity of kalpa.” This is a vast space and the whole planet exists in a kind of era where the macrocosm of the land is not peaceful and stable, so the four elements are not in balance. Due to manmade calamities, the microcosm of [people’s hearts] cannot be peaceful and stable. This was all created by the accumulation of people’s views and understandings. We each have our own perspectives, which lead to afflictions. You have your wants, and I have my wants. When each of us want different things, this automatically leads to conflict. These afflictions truly create chaos in the world. So, this is the “turbidity of affliction.”
There is also the “turbidity of sentient beings”. “Sentient beings” are beings with feelings. Aside from their effect on other people, humans are also the source of problems for all living beings and have become a very large threat to them. With a larger population, we raise more livestock and kill more animals. So, “sentient beings” does not just refer to human beings. With our large population, naturally the animals raised for human consumption will also face great hardships. This is due to people’s views and understandings, their afflictions and cravings for taste. This causes all beings to be unable to find peace.
So, in summary, the source of the Five Turbidities is humans.So, if we engage in spiritual practice, we can bring peace to our minds, see the principles clearly and face the right direction.As we transform ourselvse, we must also transform others and bring purity to their minds.As we ecperience this trubidity, we must purify it.
As we purify the Five Turbidities, we must aviod being tainted by them.Our minds are already on the path of enlightenment so we “will not be defiled by the Five Turbidities and will not be the threatened by the Eight Sufferings”.
The Eight Sufferings: suffering of birth, suffering of old age, suffering of illness, suffering of death, suffering of parting from those we love, suffering of meeting those we hate, suffering of not getting what we want, suffering of the raging Five
Skandhas.
What are the Eight Sufferings?We have often discussed suffering.It comes from birth, aging, illness and, at the end of our natural course of life, death.These are the four great basic sufferings of life, the sufferings of birth, aging, illness and death.There is also “suffering of parting from those we love,” when we are separated from those dear to us.
In the present day, there is a heavy emphasis on [academics].
Parents have very high expectations of children.They want their sons and daughters to live blessed lives, so they raise them in a certain way.They keep them by their sides as young children, then send them away when they are older to live and study abroad.
Will the children come home?That is uncertain.This is “parting from those we love”.
Even if parents keep their children by their side, eventually they have to let them go to form their own families.
No matter how many children people have, in the end they may still end up old and alone.They still cannot keep their loved ones by their side. “Parting from those we love ”is very painful! When apart from our loved ones, we may miss them, but we have no choice but to let them go far away.Separated, we worry about each other.This is truly unbearable suffering.
Next is “suffering of meeting those we hate”.There may be someone we do not like, and yet we have to be with this person day and night.Indeed, when we see him, we feel unhappy.Even when we hear him say something nice, we are still unhappy.This is “suffering of meeting those we hate”.We do not get to be with the one we love, and yet those we dislike are by our side.No matter how we are connected to them, when we are “meeting those we hate,” we become afflicted and uncomfortable.This is “suffering of meeting those we hate”.
Next is “suffering of not getting what we want”.In life, how often do we not get what we want?There is a saying, “Eight or non e htins out of ten will not go our way”.When we pursue something, things may not always go as we wish.They do not go our way more often than not.
Why is that?Because our desires are too great.As soon as we attain one thing, we pursue another.There is no end to our pursuit.So, if we want everything to go as we wish, we will suffer from not getting what we want.
I always say that if we have ten we can donate one.Donating “one” is easy when it is a small amount.If I have $10, giving you $1 is easy.If I have $100, giving you $10 is not a problem.If I have $100,000, giving you $10,000 feels like a little too much.If I have $10 million, giving you $1 million feels excessive.If I have $1 billion, how could I possibly give you $100 million?Indeed, many people feel, “having one, they lack nine”.Most peple feel this way.
Several days ago, we discussed the president of Uruguay.He has ten and dontes nine.
He keeps 10 percent [of his salary] and gives awy the other 90 percent to the poor.So, he keeps one part for himself.Did he end up only “having one”?No, because of his moral character, he is acclaimed by people around the world.So, he has already attained widespread respect.
We ordinary people keep pursuing gains and never think about how we live only as long as we breathe, or about the impermanence of life. In such a short life, we pursue more and more. Where is the meaning in this? This is “suffering of not getting what we want”. There is no meaning outside their constant pursuit but the result of this is a life of suffering.
Next is “suffering of the raging Five Skandhas”. The Five Skandhas are form, feeling, perception, action and consciousness. When these are combined, we experience all Eight Sufferings in the world.
So, in every single day, we must bring peace to our body and mind. When our body is safe, we can be satisfied in our daily living with where and how we live. I always say I am very content. Every day, everywhere I walk [in the abode] takes me no further than 200 steps. As I make this circuit around the Great Hall, I feel very content. So, I feel physically at peace in this practice center. Furthermore, I am spiritually at peace because I have attained a clear conscience. Every day, I am immersed in principles, in the Dharma, both worldly and world-transcending teachings.
Every day, my heart and mind are peaceful. So, we “take pleasure in attaining peace, stability and freedom”. As long as we can be content in our daily living, we can orient our minds in the right direction on the Bodhi-path. Then there are the laws of nature. When we feel at ease with birth and death, what else do we have to be worried about? Nothing. So, we must be mindful in our daily living to make sure the Dharma never leaves our minds and our minds never leave the Dharma. Then we walk the Bodhisattva-path every day and remain [immersed] in the Dharma. So, as we have said before,
“The Dharma abides in the Dharma-state, its appearance in the world is ever-abiding. Having understood this at places of practice, the guiding teacher expounds it skillfully”.
Next, the sutra states, “Those who receive the offerings of heavenly beings and humans”.
“Those who receive the offerings of heavenly beings and humans are presently Buddhas of the ten directions. Numbering as many as the Ganges’ sands. They manifest in the world to bring peace and stability to sentient beings, and also teach such Dharma”.
Among “those who receive the offers of heavenly beings and humans, the Buddha is the “Father of Four Kinds of Beings, guiding teacher of the Three Realms”. So heavenly beings and humans make reverent offerings to Him.
“Those who receive the offerings of heavenly beings and humans: Offerings are the cause for perfecting the Six Paramitas. Through the effort of our bodies and minds, we diligently make offerings, respectfully accept the Buddha’s teachings, walk the Bodhisattva-path and are grateful for the grace of the Three Treasures. This is how we perfectly make reverent offerings.”
Yesterday we discussed offerings of wealth, offerings of reverence and offerings of conduct. These are the three major offerings. Most importantly, for 24 hours a day, our minds must be with the Dharma. When we take the Dharma to heart, it will be in our actions. This is “the cause for perfecting”. The “cause” for our spiritual practice is to perfect the Six Paramitas. The Six Paramitas are the “cause” for our spiritual practice. To attain Buddhahood, we must put the teachings into practice. We must have this aspiration, and actually practice, so we need the Six Paramitas. The Paramitas are six methods, giving, upholding precepts, patience, diligence, Samadhi and wisdom. These six methods deliver us from this shore to the other shore. To go from the shore of unenlightened beings to the shore of noble beings, we have to use these six methods. So, we must, through the actions of body and mind, diligently make offerings. The actions of our body and mind must be based on those six methods. This is how we “respectfully accept the Buddha’s teachings”.
Then we must “walk the Bodhisattva-path” to reverently put them into practice. When we listen to teachings at the end we hear how the assembly “respectfully accepted and upheld the teachings, paid their respects and withdrew”. Every sutra contains this [passage] about respectfully accepting the Buddha’s teachings. Now we must respectfully accept His teaching of the Bodhisattva Way and put the Bodhisattva path into practice. This is how we show our gratitude to the Three Treasures and make offerings to them.
So, the phrase, “Buddhas of the ten directions” refers to how all of us intrinsically have Buddha-nature. In addition to Sakyamuni Buddha, there are Buddhas in all worlds of the ten directions. All Buddhas of the worlds of the ten directions include all who intrinsically have Buddha-nature. So, everyone is a Buddha. If we expand our thinking, we can think about Buddhas of the ten directions. “Buddhas of the ten directions number as many as the Ganges’ sands”.
“Buddhas of the ten directions number as many as the Ganges’ sands: The ten directions is another way of describing the 3000 great chiliocosms. The sands of the Ganges are so many they are incalculable. This is the number of the Ganges’ sands.
There are many Buddhas of the ten directions existing throughout the 3,000 great chiliocosms. A small chiliocosm consists of 1,000 suns and moons. 1,000 small
Chiliocosms form a medium chiliocosm. 1,000 mediun chiliocosms combine to form one great chiliocosm.
I have explained in the past that “the Ganges’ sands” represents a large number, one that is incalculable. “Buddhas of the ten directions” means. They are widespread and there are any of Them in all of the ten directions.
In our world alone, there are already so many billions of people. So, with so many worlds, there really in no way to say exactly how many [Buddhas] there are. Many have “manifested in the world.” so many Buddhas have manifested in this world, knowing that this evil world of Five Turbidities needs more people who understand principles to come the world, to the Three Realms.
This world is also considered a realm. In the world there is the world of sentient beings and the world of material objects.
They manifest in the world: sentient beings of the Three Realms and Six Destinies possess a physical body. The world they are born into is the place of their circumstantial retribution. There are two kinds of retributions, circumstantial and direct. The cause and conditions that are created yield direct and circumstantial karmic retributions according to this fixed law. The creators of such causes and conditions are those who currently face retributions and those who will face retributions in the future.
“The world of sentient beings refers to living beings. In addition to humans, it includes all other beings. They exist in the Three Realms and Six Destinies. The Three Realms, as you all know, are the desire realm, form realm and formless realm. The sentient beings of the Three Realms and Six Destinies each have their own body and form, which are all different. The states in which animals live depend on where their physical forms and their karma lead them to live. Sentient being face “direct retribution” and “circumstantial retribution.” Whether in the form realm or the desire realm, there are many Buddhas transforming all beings. Beings in the desire realm, especially, need help from those who have been awakened. If sentient beings do not feel secure, the Buddhas’ minds will not be at peace.
So, to bring peace and stability to sentient beings, Buddhas constantly manifest in this world. they “bring peace and stability to sentient beings and also teach such Dharma. They teach many skillful means, so as to “guide sentient beings toward a place of peace and happiness, until they reach “a state of tranquility, stillness and exceptional and eternal bliss.”
“Tranquility and clarity” is the state we want our minds to reach. There are many troubles among the matters of the world, preventing us from being at peace. We hope that, with our spiritual practice, our mind can be peaceful, stable and still. So, we need to rely on the Buddha’s teachings.
[They] bring peace and stability to sentient beings, and also teach such Dharma: They guide sentient beings toward a place of peace and happiness, to a state of tranquility, stillness and exceptional and eternal bliss. When the troubles of the world are forever extinguished, we attain peace and stability.
Buddhas only hope we can be peaceful and stable, and that we can take the right course and practice Right Dharma. This is what the Buddha hopes for. If we can behave in this way, that is the best, unsurpassed and supreme offering. So, 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）
⊙「身安心安意安，樂得安隱自在，不為五濁染著，不受八苦所危。」
⊙五濁：劫濁、見濁、煩惱濁、眾生濁、命濁。
⊙八苦：生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五盛陰苦。
⊙「是法住法位，世間相常住，於道場知已，導師方便說。」《法華經 方便品第二》
⊙「天人所供養，現在十方佛，其數如恆沙，出現於世間，安隱眾生故，亦說如是法。」《法華經 方便品第二》
⊙天人所供養：供養者，謂因成就六度，以身心力行精進供養。敬受佛教行菩薩道，感三寶恩，虔誠供養圓滿也。
⊙現在十方佛，其數如恆沙：十方，猶言三千大千世界。恆河沙，譬量之多難以計數，叫做恆沙。
⊙出現於世間：三界六道之眾生，有其所屬之身體，所依托之世界，所謂依報之地。此之依正二報，自造因緣，自得依正果報定律；能造之者，為所受之於現前與未來所感受者。
⊙安隱眾生故，亦說如是法：引領眾生導向安隱、快樂之處，亦則寂靜勝妙常樂，於世事多紛爭能永息紛爭，即得安隱。
【證嚴上人開示】
「身安心安意安，樂得安隱自在，不為五濁染著，不受八苦所危。」
身安心安意安
樂得安隱自在
不為五濁染著
不受八苦所危
也就是與大家分享，身安，我們的身體健健康康，是人生最幸福；也要身體健康，也要心理健康，心理若健康自然就是安安心心。人都是這樣患得患失，心就不安；所以若能身、心平安，那就是「樂得安隱自在」，我們的人生就能很快樂。除了人生快樂，我們還要通達道理，選擇我們人生方向的道路。
所以我們學佛，是一項讓我們最能，安穩我們的心的一條康莊大道。所以我們所選擇的，「樂得」，很歡喜，選擇這條菩提大道，所以得到安穩，與事無爭，與人無爭，與世無爭，這不是很安穩嗎？
人與人之間沒有爭端，那就是最自在的人生，我們若能如此，自然「不為五濁染著」。
五濁：
劫濁、見濁
煩惱濁
眾生濁、命濁
這個「五濁」，是讓人很擔憂的事情，從我們的心開始，有了煩惱，在這個時代裡，就是有了很多人的見解，各不相同。常常說，人單純就好了。偏偏人就是不單純，所以已經處在這個時代，時代就是劫，這個時間，一直一直來到現在這個大時代，偏偏人不明大是非。所以這個無明的見解，造成了這個時代的空間污濁了，所以叫做「劫濁」。
這是一個大空間，全球都是已經在這個時代，大乾坤不安穩，所以四大不調；小乾坤因為人禍，也不得安穩。這全都是人的見解所累積造成。這個見解，各人有各人的見解，那就是煩惱。你有你所要的，我有我所要得的，各人所要、所要得的，這樣自然就會起紛爭，這種的煩惱，真的是造成了世間的亂象，所以這叫做「煩惱濁」。
還有「眾生濁」。「眾生」就是有情界。人啊！除了人以外，對所有的生命，人為禍端，對所有的生命，都造成了很大的威脅。人口多，所養的生物多，被殺的動物也多。所以這個「眾生」，不只是人，人口多，自然要供應給人類的這些動物，真的也是大劫難。來自眾生、人類的見解與煩惱，貪著口欲，所以造成了，眾生就是命不得安全。
所以說來，這個「五濁」的源頭就是來自於人。所以，我們若懂得修行，就能將我們的心安住下來，看清道理，面對正確的方向，我們自己自度，我們也要去度他人，來淨化人心。那就是受這個濁氣，將它淨化。所以我們能夠淨化這個五濁，同時我們也不受五濁來染污，因為我們的心已經在覺道中，所以「不為五濁染著。
「不受八苦所危」。
八苦：
生苦、老苦、
病苦、死苦、
愛別離苦、
怨憎會苦、
求不得苦、
五盛陰苦
「八苦」是什麼？過去也常常說，苦，那就是有生、有老、有病，最終自然的法則，那就是死，這就是人生四大的根本大苦，生、老、病、死苦。
還有「愛別離苦」。很愛的人，就是要離開了。現代，現代這個時代，知識一直提高，望子成龍、望女成鳳，大家都是要讓兒子、女兒，較幸福點，開始就培養他，小時候在身邊，長大後離鄉背井，去國外留學了。會不會回來？不知道。
「愛別離」，或者是在我們身邊，長大了，就要讓他們，去建立自己的小家庭。不論你有多少的孩子，到頭來也是孤老無依，也很多。所以，愛的人，偏偏無法留在身邊，這個「愛別離」很苦啊！兩地相思，想，我愛，但是不讓他到那麼遠也不行，所以兩地就是互相在牽掛，真的是苦不堪！
「怨憎會苦」。我不愛的人，偏偏就要與這個不愛的人，日夜在一起，這實在是看到了，心就不歡喜，聽到他的聲音，一句好好的話，聽起來也很不歡喜。像這種「怨憎會苦」。愛的，得不到在一起；不愛的，偏偏就是在我們的身邊。不論是我們什麼關係的人，這種「怨憎會」，看了就是起煩惱、不舒服，這是「怨憎會苦」。
「求不得苦」。人生多少我們求不到的事情？所以一句話說，「不如意事，十有八九」，你所要求的，不一定事事如意，不如意的，比如意的更多。那是為什麼呢？因為人的心欲太大了，求得了一項，就想要再求，所要求的永無窮盡，所以，要求樣樣都是如意，(求)不得苦。
常常說，我們若能有十捐一，這個小小的「一」可捐。我有十元，給你一元，容易；我若有一百元，給你十元，沒問題；我若有十萬(元)給你一萬元，有多了一些；我若有一千(萬)給你一百(萬)，這樣過多了；若是十億，給你一億，那哪有辦法。這真的是，「有一缺九」的很多很多，多數的人都是這樣。
所以我們在幾天前，講起了烏拉圭的總統，他是有十捐九。他認為自己得一分，認為其他的九分，給他們那裡貧窮困難人，自己「得一」。他難道只「得一」而已嗎？不只，因為他這種清高的品格，已經得到了天下人，國際間的稱讚，所以已經得到天下人心的敬重。
所以，我們凡夫都是這種，要求自己得、得，都沒有想到生命是在呼吸間，沒有想人生是無常。短短的人生，求多還要更多，意義何在呢？「求不得苦」，那個意義就只在人間一直求，結果是苦，這種的人生。
再接下來就是「五陰熾盛苦」。「五陰」就是色、受、想、行、識等等；這全部合起來，是人間八種的苦。所以，我們若能每天每天，安住我們的心與身，身安，能夠日常生活這樣的空間、這樣的住著，已經是很滿足了，我都說我很滿足，每天這樣前後繞一下，不超過二百步，這樣，主堂這樣繞過，我就已經很滿足了。
所以能身安住這樣的道場，我身安，甚至，我心安，因為理得心安。每天都是在道理中、在法中，人間法或者出世法，每天心安、意安，所以「樂得安隱自在」。只要你能夠日常的生活很滿足，接下來，我們的心方向正確，在這個菩提道上，再來就是自然的法則，生死自在。我們還有什麼好擔心的呢？沒有了。所以我們要用心，在我們的日常生活中，心不離法，法不離心。這就是我們每天在行菩薩道，也就是在這個法中。
所以之前我們說過了，「是法住法位，世間相常住，於道場知已，導師方便說。」
是法住法位
世間相常住
於道場知已
導師方便說
《法華經 方便品第二》
再接下來就說：「天人所供養，現在十方佛，。」
天人所供養
現在十方佛
其數如恆沙
出現於世間
安隱眾生故
亦說如是法
《法華經 方便品第二》
「天人所供養」。那就是佛陀是「四生之父、三界導師」，所以天人，就全都恭敬供養。
天人所供養：
供養者
謂因成就六度
以身心力行
精進供養
敬受佛教行菩薩道
感三寶恩
虔誠供養圓滿也
昨天說過的供養，我們是利的供養、敬的供養、行的供養，有這三大供養。最重要的，每天二十四小時間，我們的心不要離開法，心，法入心中，法在行中。所以「因成就」，這個「因」，我們修行，我們要成就六度。六度，這個六度就是我們修行的「因」，我們要成佛，必定要身體力行，要發心身體力行，不離六度。
這個「度」，有六種的方法：布施、持戒、忍辱、精進、禪定、智慧。這六種的方法，從此岸度到彼岸，從凡夫的此岸度到聖人的彼岸，這都離不開這六種的方法，所以一定要以身、心力行，精進供養。這個身、心力行，都不離開前面那六種的方法。
這種「敬受佛教」，用很恭敬佛陀所教的方法，所以我們要「行菩薩道」。敬受奉行，我們若聽經，聽到結束時，「敬受奉行，作禮而退」，每一部經都有這樣(經文)，敬受佛的教法。我們現在，我們就要敬受佛陀教菩薩法，我們要身體力行菩薩道，這樣來感三寶恩，這樣來供養。
所以「現在十方佛」，現在的十方佛，也就是說人人本具佛性，除了釋迦佛以外，還有其他十方世界的諸佛。十方世界的諸佛，包括人人本具佛性，人人也是佛。我們若想遠一點，那就是十方世界的諸佛。「現在十方佛，其數如恆沙」。
現在十方佛
其數如恆沙：
十方 猶言
三千大千世界
恆河沙
譬量之多難以計數
叫做恆沙
現在的十方佛，很多很多的佛，三千大千世界，小千世界，就是千個日月為一小千世界，千個小千世界就是一中千世界，千個中千世界合起來，那就是一大千世界，過去有解釋過。「恆河沙」就是表示量很多，無法計數。現在的十方佛，就是普遍很多、很多，十方世界。光說我們人間，就已經有多少億的人口。所以說來，有這麼多的世界，真的無法去訴說它的數量出來。
「出現於世間」，這麼多、這麼多的佛出現在人間，知道現在五濁惡世，更需要通達道理的，更多人來人間。這個三界，這個世間也叫做世界。這個世間，有「有情世間」與「器世間」。
出現於世間：
三界六道之眾生
有其所屬之身體
所依托之世界
所謂依報之地
此之依正二報
自造因緣
自得依正果報定律
能造之者
為所受之於現前
與未來所感受者
「有情世間」就是有生命的眾生，除了人以外，包括一切(生命) ，所以在六道，三界六道。三界，大家知道了，欲界、色界、無色界。這個三界六道中的眾生，全都有他所屬的身體，不同的身體。動物，牠的世界，要看牠的身形、牠的業力，在哪個地方，牠所依止的世界。就是眾生有「正報」、「依報」。
不論是在色界、欲界，都有諸佛在化度，尤其是在欲界之中，眾生需要覺悟的人來付出。眾生不得安穩，佛心也不得安，所以佛為要安穩眾生，就要不斷出現於人間。
所以「安隱眾生故，亦說如是法」，說起了很多方便法，這樣來「引領眾生導向安隱、快樂之處」；「亦則」是一直到達，「寂靜勝妙常樂」。「寂靜清澄」，就是我們心所想要趣向的地方。因為世間的事情，世事實在是很紛紛擾擾，不得清靜。我們希望我們修行，我們的心能夠安穩清靜下來，這就是需要依靠佛陀的教法。
安隱眾生故
亦說如是法：
引領眾生導向
安隱、快樂之處
亦則寂靜勝妙常樂
於世事多紛爭
能永息紛爭
即得安隱
諸佛只希望我們能夠安穩，希望我們能夠就軌道、行正法。佛陀所期待的是這樣，我們若能夠以這樣的行為，那就是最好、最上、至上的供養，所以人人要多用心。
Explanations by Master Cheng-Yan
Subject: Attaining Peace in Body and Mind (入法得安穩)
Date: October. 16. 2014
“When we are physically, mentally and spiritually at peace, we will take pleasure in attaining peace, stability and freedom, will not be defiled by the Five Turbidities, and will not be threatened by the Eight Sufferings.”
I want to share with everyone, being physically and peace and healthy is our greatest blessing in life. Aside from being physically healthy, we must also be mentally healthy. Once we are mentally healthy, we will automatically feel at peace.
People are concerned about gains and losses, so they are not mentally at peace. So, if we can be physically and spiritually at peace, “we will take pleasure in attaining peace, stability and freedom.” We will then live very happy lives. In addition to living happy lives, we also have to thoroughly understand principles and choose the direction of our lives.
So, we learn the Buddha’s Way because it is the broadest path available for bringing peace to our hearts. So, this is what we choose. We “take pleasure” in it; it makes us happy. By choosing the great Bodhi-path we attain peace and stability; we have no conflict over matters, with others or in this world. Then isn’t our life very peaceful and stable? A life without interpersonal conflicts is a most carefree life. If we can [attain this state], then naturally we “will not be defiled by the Five Turbidities.”
The Five Turbidities: turbidity of kalpa, turbidity of views, turbidity of afflictions, turbidity of sentient beings and turbidity of life.
The Five Turbidities are truly worrisome. They start as afflictions in our minds. In this era, [afflictions] arise because people have such different perspectives. I always say that people should simply be pure in heart. However, people are not pure in heart. At this moment, we are living in this era, which is called a kalpa. Over this time, even up to this current era [of great change], people still cannot clearly discern right from wrong. Therefore, their ignorant perspectives create turbidity in this space and time. So, this is the “turbidity of kalpa.” This is a vast space and the whole planet exists in a kind of era where the macrocosm of the land is not peaceful and stable, so the four elements are not in balance. Due to manmade calamities, the microcosm of [people’s hearts] cannot be peaceful and stable. This was all created by the accumulation of people’s views and understandings. We each have our own perspectives, which lead to afflictions. You have your wants, and I have my wants. When each of us want different things, this automatically leads to conflict. These afflictions truly create chaos in the world. So, this is the “turbidity of affliction.”
There is also the “turbidity of sentient beings”. “Sentient beings” are beings with feelings. Aside from their effect on other people, humans are also the source of problems for all living beings and have become a very large threat to them. With a larger population, we raise more livestock and kill more animals. So, “sentient beings” does not just refer to human beings. With our large population, naturally the animals raised for human consumption will also face great hardships. This is due to people’s views and understandings, their afflictions and cravings for taste. This causes all beings to be unable to find peace.
So, in summary, the source of the Five Turbidities is humans.So, if we engage in spiritual practice, we can bring peace to our minds, see the principles clearly and face the right direction.As we transform ourselvse, we must also transform others and bring purity to their minds.As we ecperience this trubidity, we must purify it.
As we purify the Five Turbidities, we must aviod being tainted by them.Our minds are already on the path of enlightenment so we “will not be defiled by the Five Turbidities and will not be the threatened by the Eight Sufferings”.
The Eight Sufferings: suffering of birth, suffering of old age, suffering of illness, suffering of death, suffering of parting from those we love, suffering of meeting those we hate, suffering of not getting what we want, suffering of the raging Five
Skandhas.
What are the Eight Sufferings?We have often discussed suffering.It comes from birth, aging, illness and, at the end of our natural course of life, death.These are the four great basic sufferings of life, the sufferings of birth, aging, illness and death.There is also “suffering of parting from those we love,” when we are separated from those dear to us.
In the present day, there is a heavy emphasis on [academics].
Parents have very high expectations of children.They want their sons and daughters to live blessed lives, so they raise them in a certain way.They keep them by their sides as young children, then send them away when they are older to live and study abroad.
Will the children come home?That is uncertain.This is “parting from those we love”.
Even if parents keep their children by their side, eventually they have to let them go to form their own families.
No matter how many children people have, in the end they may still end up old and alone.They still cannot keep their loved ones by their side. “Parting from those we love ”is very painful! When apart from our loved ones, we may miss them, but we have no choice but to let them go far away.Separated, we worry about each other.This is truly unbearable suffering.
Next is “suffering of meeting those we hate”.There may be someone we do not like, and yet we have to be with this person day and night.Indeed, when we see him, we feel unhappy.Even when we hear him say something nice, we are still unhappy.This is “suffering of meeting those we hate”.We do not get to be with the one we love, and yet those we dislike are by our side.No matter how we are connected to them, when we are “meeting those we hate,” we become afflicted and uncomfortable.This is “suffering of meeting those we hate”.
Next is “suffering of not getting what we want”.In life, how often do we not get what we want?There is a saying, “Eight or non e htins out of ten will not go our way”.When we pursue something, things may not always go as we wish.They do not go our way more often than not.
Why is that?Because our desires are too great.As soon as we attain one thing, we pursue another.There is no end to our pursuit.So, if we want everything to go as we wish, we will suffer from not getting what we want.
I always say that if we have ten we can donate one.Donating “one” is easy when it is a small amount.If I have $10, giving you $1 is easy.If I have $100, giving you $10 is not a problem.If I have $100,000, giving you $10,000 feels like a little too much.If I have $10 million, giving you $1 million feels excessive.If I have $1 billion, how could I possibly give you $100 million?Indeed, many people feel, “having one, they lack nine”.Most peple feel this way.
Several days ago, we discussed the president of Uruguay.He has ten and dontes nine.
He keeps 10 percent [of his salary] and gives awy the other 90 percent to the poor.So, he keeps one part for himself.Did he end up only “having one”?No, because of his moral character, he is acclaimed by people around the world.So, he has already attained widespread respect.
We ordinary people keep pursuing gains and never think about how we live only as long as we breathe, or about the impermanence of life. In such a short life, we pursue more and more. Where is the meaning in this? This is “suffering of not getting what we want”. There is no meaning outside their constant pursuit but the result of this is a life of suffering.
Next is “suffering of the raging Five Skandhas”. The Five Skandhas are form, feeling, perception, action and consciousness. When these are combined, we experience all Eight Sufferings in the world.
So, in every single day, we must bring peace to our body and mind. When our body is safe, we can be satisfied in our daily living with where and how we live. I always say I am very content. Every day, everywhere I walk [in the abode] takes me no further than 200 steps. As I make this circuit around the Great Hall, I feel very content. So, I feel physically at peace in this practice center. Furthermore, I am spiritually at peace because I have attained a clear conscience. Every day, I am immersed in principles, in the Dharma, both worldly and world-transcending teachings.
Every day, my heart and mind are peaceful. So, we “take pleasure in attaining peace, stability and freedom”. As long as we can be content in our daily living, we can orient our minds in the right direction on the Bodhi-path. Then there are the laws of nature. When we feel at ease with birth and death, what else do we have to be worried about? Nothing. So, we must be mindful in our daily living to make sure the Dharma never leaves our minds and our minds never leave the Dharma. Then we walk the Bodhisattva-path every day and remain [immersed] in the Dharma. So, as we have said before,
“The Dharma abides in the Dharma-state, its appearance in the world is ever-abiding. Having understood this at places of practice, the guiding teacher expounds it skillfully”.
Next, the sutra states, “Those who receive the offerings of heavenly beings and humans”.
“Those who receive the offerings of heavenly beings and humans are presently Buddhas of the ten directions. Numbering as many as the Ganges’ sands. They manifest in the world to bring peace and stability to sentient beings, and also teach such Dharma”.
Among “those who receive the offers of heavenly beings and humans, the Buddha is the “Father of Four Kinds of Beings, guiding teacher of the Three Realms”. So heavenly beings and humans make reverent offerings to Him.
“Those who receive the offerings of heavenly beings and humans: Offerings are the cause for perfecting the Six Paramitas. Through the effort of our bodies and minds, we diligently make offerings, respectfully accept the Buddha’s teachings, walk the Bodhisattva-path and are grateful for the grace of the Three Treasures. This is how we perfectly make reverent offerings.”
Yesterday we discussed offerings of wealth, offerings of reverence and offerings of conduct. These are the three major offerings. Most importantly, for 24 hours a day, our minds must be with the Dharma. When we take the Dharma to heart, it will be in our actions. This is “the cause for perfecting”. The “cause” for our spiritual practice is to perfect the Six Paramitas. The Six Paramitas are the “cause” for our spiritual practice. To attain Buddhahood, we must put the teachings into practice. We must have this aspiration, and actually practice, so we need the Six Paramitas. The Paramitas are six methods, giving, upholding precepts, patience, diligence, Samadhi and wisdom. These six methods deliver us from this shore to the other shore. To go from the shore of unenlightened beings to the shore of noble beings, we have to use these six methods. So, we must, through the actions of body and mind, diligently make offerings. The actions of our body and mind must be based on those six methods. This is how we “respectfully accept the Buddha’s teachings”.
Then we must “walk the Bodhisattva-path” to reverently put them into practice. When we listen to teachings at the end we hear how the assembly “respectfully accepted and upheld the teachings, paid their respects and withdrew”. Every sutra contains this [passage] about respectfully accepting the Buddha’s teachings. Now we must respectfully accept His teaching of the Bodhisattva Way and put the Bodhisattva path into practice. This is how we show our gratitude to the Three Treasures and make offerings to them.
So, the phrase, “Buddhas of the ten directions” refers to how all of us intrinsically have Buddha-nature. In addition to Sakyamuni Buddha, there are Buddhas in all worlds of the ten directions. All Buddhas of the worlds of the ten directions include all who intrinsically have Buddha-nature. So, everyone is a Buddha. If we expand our thinking, we can think about Buddhas of the ten directions. “Buddhas of the ten directions number as many as the Ganges’ sands”.
“Buddhas of the ten directions number as many as the Ganges’ sands: The ten directions is another way of describing the 3000 great chiliocosms. The sands of the Ganges are so many they are incalculable. This is the number of the Ganges’ sands.
There are many Buddhas of the ten directions existing throughout the 3,000 great chiliocosms. A small chiliocosm consists of 1,000 suns and moons. 1,000 small
Chiliocosms form a medium chiliocosm. 1,000 mediun chiliocosms combine to form one great chiliocosm.
I have explained in the past that “the Ganges’ sands” represents a large number, one that is incalculable. “Buddhas of the ten directions” means. They are widespread and there are any of Them in all of the ten directions.
In our world alone, there are already so many billions of people. So, with so many worlds, there really in no way to say exactly how many [Buddhas] there are. Many have “manifested in the world.” so many Buddhas have manifested in this world, knowing that this evil world of Five Turbidities needs more people who understand principles to come the world, to the Three Realms.
This world is also considered a realm. In the world there is the world of sentient beings and the world of material objects.
They manifest in the world: sentient beings of the Three Realms and Six Destinies possess a physical body. The world they are born into is the place of their circumstantial retribution. There are two kinds of retributions, circumstantial and direct. The cause and conditions that are created yield direct and circumstantial karmic retributions according to this fixed law. The creators of such causes and conditions are those who currently face retributions and those who will face retributions in the future.
“The world of sentient beings refers to living beings. In addition to humans, it includes all other beings. They exist in the Three Realms and Six Destinies. The Three Realms, as you all know, are the desire realm, form realm and formless realm. The sentient beings of the Three Realms and Six Destinies each have their own body and form, which are all different. The states in which animals live depend on where their physical forms and their karma lead them to live. Sentient being face “direct retribution” and “circumstantial retribution.” Whether in the form realm or the desire realm, there are many Buddhas transforming all beings. Beings in the desire realm, especially, need help from those who have been awakened. If sentient beings do not feel secure, the Buddhas’ minds will not be at peace.
So, to bring peace and stability to sentient beings, Buddhas constantly manifest in this world. they “bring peace and stability to sentient beings and also teach such Dharma. They teach many skillful means, so as to “guide sentient beings toward a place of peace and happiness, until they reach “a state of tranquility, stillness and exceptional and eternal bliss.”
“Tranquility and clarity” is the state we want our minds to reach. There are many troubles among the matters of the world, preventing us from being at peace. We hope that, with our spiritual practice, our mind can be peaceful, stable and still. So, we need to rely on the Buddha’s teachings.
[They] bring peace and stability to sentient beings, and also teach such Dharma: They guide sentient beings toward a place of peace and happiness, to a state of tranquility, stillness and exceptional and eternal bliss. When the troubles of the world are forever extinguished, we attain peace and stability.
Buddhas only hope we can be peaceful and stable, and that we can take the right course and practice Right Dharma. This is what the Buddha hopes for. If we can behave in this way, that is the best, unsurpassed and supreme offering. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment