20141030《靜思妙蓮華》道場始覺悟道化他(第425)
（法華經•方便品第二）
⊙「始覺本具恆存，發心如初見性，深思慎行如法，自覺悟道化他。」
⊙「深入諸邪見，以苦欲捨苦。為是眾生故，而起大悲心。」《法華經 方便品第二》
⊙「我始坐道場，觀樹亦經行，於三七日中，思惟如是事：我所得智慧，微妙最第一。」《法華經 方便品第二》
⊙我始為時，至理無始終，假時化物。
⊙道場在摩竭陀國，去尼連河不遠，初在此坐道，樹下得成菩提，感樹恩、念地德，故云：始坐觀樹。
⊙供佛僧傳法受教之處，名為道場。又出家眾修行領眾辦道之處，謂之道場，是為慈悲道場。
⊙於三七日中，思惟如是事：佛成道後三七日間，觀樹經行、思惟，如何說妙法化度眾生。
【證嚴上人開示】
「始覺本具恆存，發心如初見性，深思慎行如法，自覺悟道化他。」
始覺本具恆存
發心如初見性
深思慎行如法
自覺悟道化他
這是要與大家分享，始覺本具是永恆、永存，這個佛性，我們本來就有，只是我們這樣迷迷茫茫，六道輪迴，把它忘記了，這是本覺受到無明煩惱遮蓋了。
佛陀他開始現相人間，出生皇宮，也是修行，經過了一段修行，非常的辛苦，後來覺悟了，那個覺悟就是「始覺」。這個開始的覺悟，人人本具，只是我們人人就是一段，很長的時間讓它迷失了。所以佛陀為了要教育眾生，所以他就現相來人間，同樣是父母生育、長大，看人間的人、事、物等等，慢慢他去發覺，到底人生是如何生？為何會死？生、死之中，這中間，所看到的人、事、物，苦難偏多。
為了用這種方式，與我們人人的人間都是一樣，所以，他也是於修行的道路，帶我們走，因為他的過程是這樣，發覺人生的苦是這樣，去探討人生的覺悟的道路，終於覺悟了，這叫做「始覺」。他開始覺悟時，他就發現到人生，人人原來本具覺性，所以說「始覺本具恆存」，這原本就有，而這個原本就有，這不只是佛，是人人全都有。
佛也是人，他就能覺悟，他就能成佛，只要我們也發心修行，同樣能夠成佛，所以說「發心如初見性」。我們若能夠發心，就像佛那個時候，這樣忽然覺悟起來，那個本性我們也有。所以常常說，「發心如初，成佛有餘」，我們絕對會到達佛的境界。
所以我們要「深思慎行如法」。我們既然要修行，我們要好好用心深入相，信佛所說的法，我們相信佛，我們要思考我們的人間，我們的人生，要如何能隨著佛的芳蹤？我們要如何堅定如一，如佛的堅定？
這種深信思考，在日常的生活中，我們要謹慎、戒慎，還得要虔誠。這是每天、每天，都與大家這樣在呼籲：人人要戒慎虔誠。這叫做「深思慎行」。要如法，我們大家生活中，要如規如矩，如法，我們若能用如規矩的法，每天的生活，這樣就是「自覺悟道」，又能「化他」，不只是能夠自覺，我們還能透徹道理，還能化他。這是我們必定要用心。
我們要體會佛陀的用心，其實他本來就已經成佛了，只是因緣成熟，現相成佛，必定要經過這段時間，來領導我們人人，能夠隨佛的芳蹤走。所以，前段的經文就是說，眾生在六道輪迴中，迷失了我們原來清淨的本性。這清淨的本性，已經受了無明、煩惱遮蔽，所以知道人生是苦，想要修行，有的人差毫釐就偏千里去了，所以就入邪見了，「深入諸邪見」，這是昨天說過的。
他們都是想要，如何捨離人間的苦，去種苦因，想要得福果，這是不可能！佛陀所以出現人間來輔導眾生，所以讓我們知道，苦因無法得福果。所以佛陀的大慈悲，他就用種種的方法，來人間化度眾生。
深入諸邪見
以苦欲捨苦
為是眾生故
而起大悲心
《法華經 方便品第二》
下面這段經文，佛陀就再說：「我始坐道場，觀樹亦經行，於三七日中，思惟如是事：我所得智慧，微妙最第一。」
我始坐道場
觀樹亦經行
於三七日中
思惟如是事
我所得智慧
微妙最第一
《法華經 方便品第二》
這段(經)文，我們要了解，佛陀說「我始坐道場」，「我」就是佛自稱，我開始坐道場。這個開始就是「始覺」，開始在那個道場。
我始為時
至理無始終
假時化物
其實，應該是說無始無終，沒有開始的時候，也沒有終結的時候。什麼時候開始？不知道！太長、太長了。
我們若在分析「劫波」，那個長的時間，是無法去說它是什麼時候開始。但是這個地方說「我始坐道場」，意思就是說至理──這個道理也是一樣，無窮無盡；就像我們人人本具佛性，什麼時候開始，你的佛性在呢？佛陀告訴我們人人本具，是從什麼時候開始？這也沒辦法去說什麼時候開始。
佛陀來去人間，也沒有辦法去分析到底有多久。在佛陀他的《本生經》裡，也是沒辦法去找出了到底是過去生時間有多長？不知道。總而言之，就是無始無終。不過凡事總有一個起頭，就像我們來生，生在人間，母親肚子痛那個時候，我們就是開始要出生在人間，這就是出世。那麼，佛陀的覺悟，同樣的，他已經透徹了解覺性，但是為了要帶我們這樣走，所以他還要回來與我們一樣，從凡夫地開始。
就是父母生育那個時候開始，與我們一樣。所以他去修行，證悟後，回過頭來，說他的心得。從那個時候覺悟的時刻，所以叫做「我始坐道場」。時間是沒有開始，也沒有終結；道理也是一樣，宇宙萬物的真理本來就有，也沒辦法說是開始。不過，總是藉一個時間，「假時化物」，藉一個時間的這個因緣開始，要來化度眾生。
所以道場在哪裡呢？「我始坐道場」，道場在哪裡，那就是說摩竭陀國。
道場在摩竭陀國
去尼連河不遠
初在此坐道
樹下得成菩提
感樹恩 念地德
故云：始坐 觀樹
大家都知道，佛陀的苦行，他忽然了解了，六年的苦行，對宇宙萬物的真理，是不是能透徹，好像還沒辦法很明朗，所以覺得一昧的苦行不對，應該要趕快轉一個方式，修行的方法，所以他離開苦行林，同樣是在摩竭陀國，離開苦行林不遠的地方，那個尼連禪河去沐浴。因為長久以來在苦行，營養失調，所以洗浴(後)上岸時，忽然間身體沒辦法再支持下去，因為也是人，失去了營養，然間天旋地轉，昏倒在那個地方。才是，牧羊女趕著一群的羊，在吃草時，看到一位修行人，昏倒在那個地方，靠近看，很瘦。絕對是，絕對是餓、口渴，所以沒辦法支持下去，所以她趕緊從這群羊群之中，擠羊奶來為他灌食。
然後醒過來的時候，感恩啊！就這樣他恢復了體力了，開始就到菩提樹下，在這棵大樹下的石頭上，開始坐下來發願：「我在這個地方，若沒有覺悟，我永遠都不離開這個地方。」就這樣，在大樹下修行了。牧羊女，她時間到了，就會來供羊奶。所以經過了七七日間，慢慢地體力不斷恢復，精神，對天地宇宙間，慢慢、慢慢去體悟，周圍的境界，天地之間，人、事、物道理去體悟，之後終於在（農曆）十二月初八，夜睹明星，這樣覺悟了。
這就是佛陀他的道場，那個地方打坐，在那個地方默默思考，所以成菩提了。之後「感樹恩」，感念這棵樹能夠讓他遮風遮日，讓他在這個地方，這個道場寧靜，能夠讓他這樣好好修行，所以佛感樹的恩、念地的德，還有牧女的供養，所以他安心在那裡這樣修行。
這樣，他很用心在這個道場中，這樣專心觀樹，在那裡坐，開始默默思考。坐，不是三七日都坐定著，同樣與人一樣，打坐、經行，看這些樹、周圍的境界，這樣，心的寧靜，所以叫做靜寂清澄，在那個時候的境界裡，這就是佛的道場。所以叫做「(我)始坐道場，觀樹亦經行」。
何處是真道場呢？其實不只是只在摩竭陀國，尼連禪河邊的菩提樹，不只。
其實我們現在，凡是「供佛僧傳法受教之處」，都叫做道場。又出家眾修行領眾辦道之處」，也叫做道場。
供佛僧
傳法受教之處
名為道場
又出家眾修行
領眾辦道之處
謂之道場
是為慈悲道場
我們出家修行，在這個地方要如何弘揚佛法，如何領眾修行，這也叫做道場，這叫做慈悲道場。凡是有佛、僧、法的地方，都是叫做道場。佛陀成佛之後，在那個道場上，「於三七日中，思惟如是事」。
於三七日中
思惟如是事：
佛成道後三七日間
觀樹經行、思惟
如何說妙法
化度眾生
在那個道場，用三七日的時間，三個七日，好好來思惟，就是佛陀這個三七日中，到底是在想什麼呢？他在那個地方，觀樹、經行，看這棵樹，好好來思惟，這個三七日的時間，都是做這樣的動作，很用心，心靜下來，打坐時，深思默想；然後起來走，看看周圍的境界，看看這顆樹木，有鳥叫的聲音。有天晴、雨天，有晴天的時候，有下雨的時候，也有，有這種，春風微微吹來的時候，也有這種風很大、樹聲……等等，種種的境界。在三七日中，宇宙自然法則，在那個地方，他用心思考，之後，透徹了宇宙萬物的真理，無不都是入他的腦海中，刻入他的心版裡，所有一切的法，全都入佛的腦海、心思之中。
所以，透徹之後，那個寂靜的境界，就想：了解了這麼多的道理，透徹了萬物那分微細的法，我到底要如何將這個法，能夠傳出去？所以要如何去說法、去度眾生呢？這是佛陀成佛之後，他的心境，腦海真的是，「心包太虛，量周沙界」，所有的境界完全都開了。這樣的境界，不知道要用什麼方式來描述。佛陀就覺得：這樣的法，在宇宙之間這麼多，是要如何向芸芸眾生，充滿煩惱的凡夫，要如何讓他們能夠體會到，人人本具的覺性？是要如何說，他們才體會得到呢？所以他就要做三七日的思惟。
說起來實在很難分析，這個時候的境界，是怎樣的因緣，佛陀能夠將這分的覺性，完全啟悟？這不是我們凡夫以口述，用口來敍述，不是我們現在人人心中，還是還沒打開這分凡夫的無明，還覆蓋住，我們要如何能夠體悟那分，靜寂清澄的境界，真的難！
所以，佛陀要設法，要如何設法？當然，三七日的思惟。這個三七日思惟，道理很深。不過，時間我們就要好好把握，要了解三七日的思惟，我們現在就要好好去想，佛陀苦行過後，是為何要捨去苦行？沐浴之後，這個肉體，沒辦法去支持這個身體，所以他昏倒在那個地方(尼連禪河畔)。大家會覺得：「佛會有這個狀態嗎？」佛就是人，所以他需要營養的供給。修行這段時間，佛陀還是很感恩，感恩大樹、感恩大地，當然是感恩供應羊奶，讓他每一天能夠有身體力量，營養恢復，智慧才能夠慢慢這樣開啟出來。這就是佛陀，將要悟道之前的一段環境。佛陀能夠感樹恩、念地德，我們呢？我們是不是也要時時有這分感恩心呢？各位，時時我們就要多用心。
Explanations by Master Cheng-Yan
Subject: Transform Others with Initial Enlightenment (道場始覺悟道化他)
Date: October. 30. 2014
“Initial enlightenment is intrinsic and everlasting. By sustaining our initial aspiration, we see our nature. By deeply contemplating and carefully practicing according to the Dharma, we can realize the path to awakening and transform others.”
I want to share with everyone, initial enlightenment is intrinsic and everlasting. So, Buddha-nature is something we have always had. But being lost in cyclic existence in the Six Realms, we have forgotten this. Our intrinsic enlightenment has become covered by our ignorance and afflictions. The Buddha began His manifestation in this world by being born into the palace and [later] engaging in spiritual practice. After a period of tough spiritual practice, He eventually attained enlightenment. That enlightenment was His “initial enlightenment.” This initial enlightenment is intrinsic to every one of us, but we have lost knowledge of it for a very long period of time. Therefore, to teach this to sentient beings, the Buddha manifested in the world. He was born and raised by parents, and grew up observing people, situations, objects and so on until He finally realized why there is birth and death in the world. And in between birth and death, the people and situations He saw were filled with suffering. To teach us about these things, the Buddha lived in this world as we do.
In this way, He led us on the path of spiritual practice. Because this was His process of spiritual practice, and because He realized the suffering of life, He sought out the path to enlightenment, and eventually, He became enlightened. This was His “initial enlightenment.” After He became enlightened, He realized that we all intrinsically have an awakened nature.
Thus, “initial enlightenment is intrinsic everlasting.” This [initial enlightenment] has always existed. And it has always existed not only in the Buddha, but also in every one of us. All Buddhas were once human beings. If They can become enlightened and attain Buddhahood, as long we aspire to engage in spiritual practice, we can also attain Buddhahood. Therefore, “By sustaining our initial aspiration, we see our nature.”
If we can develop our aspirations, we can be like the Buddha and attain sudden enlightenment. We have that same [potential] within us. So I often say, “If we sustain our initial aspiration, we will surely attain Buddhahood.” We will absolutely reach the state of the Buddha. Therefore, we must “deeply contemplate and carefully practice according to the Dharma.”
Since we want to engage in spiritual practice, we need to put our hearts into it and have faith in the teachings of the Buddha. We believe in the Buddha, so we need to think about how, in this world and in our own lives, we can follow in His footsteps with the same firm resolve as Him. We must contemplate this with deep faith.
In our daily living, we must be vigilant, self-disciplined and reverent. Every single day, I appeal to all of you to be self-disciplined and reverent. This is called “deeply contemplating and carefully practicing.” We must follow the Dharma. In our daily living, we need to follow rules and abide by the Dharma. If we can follow the rules, in our daily lives we can “realize the path to awakening” and can also “transform others.” Not only can we awaken ourselves, we can thoroughly understand principles, as well as transform others. We must be mindful about this.
We must realize the Buddha’s care for us.Indeed, He had already attained Buddhahood, but when causes and conditions matured, He manifested the attainment of Buddhahood.He had to spend a period of time to lead us to follow in His footsteps.So, the previous sutra passage explained that because we sentient beings transmigrate endlessly in the Six Realms, we have lost awareness of our pure intrinsic nature.This pure intrinsic nature is covered by ignorance and afflictions.Knowing that life is suffering, we want to engage in spiritual practice.
However, a tiny deviation can lead us far off course.Thus we develop and “are deeply immersed in deviant views”.This is what we discussed yesterday.People want to transcend the suffering in this world.However, planting causes of suffering in order to reap the fruits of blessing is impossible.This is why the Buddha came to guide all beings.He helped us realize that we cannot receive blessings by causing [ourselves] suffering.Our of His great compassion, He used various methods in coming to this world to transform sentient beings.
Instead they are immersed in deviant views, hoping to shed suffering through suffering.For the sake of these sentient beings, I give rise to great compassion.
In the following passage, the Buddha stated, “When I first sat in this place of enlightenment. I contemplated this tree and walked in meditation. Of three periods of seven days, I thought over matters such as these. The wisdom which I achieved is foremost in its subtlety and wondrousness.”
For this passage, we need to understand that the Buddha said when I first sat in this place of enlightenment.So, “I” was the Buddha referring to Himself first sitting in this place of enlightenment.This was the start of His “initial enlightenment,” which began at this place.
“When I first sat” sets a time, yet there is no beginning or end to ultimate truth.This illusory concept of time is used to transform others.
Actually, we should say it is without beginning or end.We cannot say when it began, or when it will end.Nobody can say exactly when it began because it was too long ago.
If we were to analyze the word “kalpa,” which is a very long period of time, it is impossible for us to say when it began.
But this passage states, “When I first sat in this place of enlightenment” which implies that the principles are also endless and limitless.Similarly, we all have intrinsic Buddha-nature.When did our Buddha-nature arise?The Buddha tells us we all have it intrinsically.As for when it began, there is no way to give a specific time.The Buddha repeatedly comes to this world, and no one knows how long this has been happening.
Even with the Buddha’s Jataka Sutra, we are still unable to determine how much time He has spent here in past lives.We do not know.Basically, there is no beginning or end to this.
However, worldly things have beginnings.At our birth into this world, the moment our mothers felt the first contraction signaled that we were about to be born.This is how we entered this world.The Buddha had already attained enlightenment, thoroughly penetrated the nature of enlightenment.However, in order to help we follow Him, He purposely came back and became like us, and started from the state of unenlightened beings.Just like us, He was born to His parents and then raised by them.
Later, He left to engage in spiritual practice and then came back to share His experiences.This began at that moment of enlightenment.Thus He could say, “When I first sat in this place of enlightenment.”Time has no beginning and no end.The same applies to principles.The true principles of all things in the universe have always existed; we cannot say when they began.
However, we do need to use this illusory concept of time to transform others.By describing how causes and conditions [converged] at a certain time, we can transform sentient beings.Where is this place of enlightenment?“When I first sat in this place of enlightenment.”Where is this place of enlightenment?In the Kingdom of Magadha.
His place of enlightenment was in the Kingdom of Magadha, not far from the Niranjan River.At the beginning He sat in spiritual practice here and attained Bodhi under the tree.He was grateful for the kindness of the tree and the virtue of the land, thus He said “When I first sat” and “contemplate this tree”
Everybody knows that the Buddha engaged in ascetic practices. Then He realized that His six years of ascetic practice did not help Him in penetrating the true principles of the universe. He still could not clearly understand them. So, He felt that to engage only in ascetic practice was not right, and He needed to turn to another method of spiritual practice. Therefore, He left Uruvilva, but still remained in the Kingdom of Magadha. Soon after He left Uruvilva, the Buddha bathed in the Niranjan River. Because He had long engaged in ascetic practice, the Buddha was malnourished. Therefore, after He finished bathing and came ashore, He was not able to remain standing. Because He was human, being malnourished made Him light-headed and He fainted there. A shepherdess whose sheep were grazing nearby, saw this practitioner who had collapsed. She approached Him and saw a very thin person. She realized that His hunger and thirst must have made Him physically weak.
So, she quickly milked some of the sheep and fed Him their milk. After the Buddha awoke, He was very grateful. Thus His strength was restored, and He walked toward the Bodhi-tree and sat on a rock beneath the tree. After sitting down He vowed, “If I cannot attain enlightenment at this place. I will never leave here”.
Then He began to practice under the tree. The shepherdess came at mealtimes to offer Him milk from the sheep. After seven periods of seven days, He gradually recovered His physical strength and spirits and gradually realized things about the world and the universe. He realized things about His surroundings and people, matters and objects in the world. Eventually, on the eighth day of the twelfth lunar month, He saw the morning star at night and thus attained enlightenment.
This is the place the Buddha engaged in spiritual practice. He practiced sitting meditation. He silently engaged in contemplation in that place until He attained Bodhi. Afterwards, He was grateful to the tree for providing shelter from the sun and the wind so He could practice in peace at this place for spiritual cultivation. It allowed Him to focus on His practice. Therefore, He was grateful for the grace of the tree and the virtue of the earth, as well as for the offerings of the shepherdess. All of these allowed Him to peacefully engage in spiritual practice. Thus, in this place of enlightenment, He mindfully focused on contemplating the tree.
As He sat, He engaged in silent contemplation. He was not sitting for the entire 21 days. Just like other people, He engaged in sitting and walking meditation to contemplate the tree and its surroundings. This brought peace to His mind, so He was in a tranquil and clear state. At that time, in that state, this was the Buddha’s place of enlightenment. Thus He said, “When I first sat in this place of enlightenment, I contemplated this tree and walked in meditation”. Where is the true place of enlightenment? Actually, it is not just in Magadha at the Bodhi-tree by the Niranjan River. Actually, right now any place,
“where we make offering to Buddhas and Sangha, and where the Dharma is transmitted and accepted is called a place of enlightenment. Also, a place where monastics engage in spiritual practice together and lead the assembly in discussion of the Path is also called a place of enlightenment.”
For us as monastics practitioners, the place where we advance the Buddha-Dharma and guide the assembly is called a place of enlightenment. It is our spiritual training ground of compassion. Any place with the Buddha, Sangha and Dharma is a spiritual training ground. After the Buddha attained Buddhahood, at the place of His enlightenment, “for three periods of seven days, [He thought over matters such as these”.
“For three periods of seven days, I thought over matters such as these: After the Buddha attained enlightenment, for a period of 21 days, He contemplated and walked in meditation, thinking about how to teach the wondrous Dharma to transform sentient beings”.
At this place of enlightenment, the Buddha spent three periods of seven days, 21 days, in deep contemplation. What exactly was He thinking about during these 21 days? At that place, He “contemplated this tree and walked in meditation”. He looked at this tree and engaged in deep thinking. For a period of 21 days, He repeated these actions. He was very mindful and calmed His mind. As He sat in mediation, He engaged in deep and silent contemplation. Then He stood up and walked around. He looked at His surrounding. He looked at the tree. There were sounds of birds chirping. There was sun and rain; sunny days and rainy days. And there were also moments where the spring breeze blew gently. Sometimes the wind was strong and the tree rustled loudly, and so on. He experienced all kinds of states in 21 days. In that place, He mindfully contemplated the natural laws of the universe.Then He thoroughly understood the true principles of all things in the universe. All this penetrated His mind and was etched into His heart. The Dharma of all things entered into His deep contemplation.
After thoroughly understanding everything, while He was in this tranquil state, He thought, “After gaining understanding of so many principles and penetrating the subtle and intricate Dharma underlying all things, how can I transmit this Dharma to others? How do I teach the Dharma in order to transform sentient beings?” This thought occurred after He attained Buddhahood. Indeed, His state of mind “truly encompassed the universe and all the worlds within it.” All the worlds were completely open to Him. This state of mind is truly hard to describe.
The Buddha felt that there were so many principles in the universe. How could He help all these sentient beings who were so filled with afflictions to realize their intrinsic enlightened nature? How could He explain this so that they could comprehend it? This is what He contemplated for 21days.
Indeed, it is very hard to analyze His state of mind at that time. What causes and conditions allowed the Buddha to fully awaken His enlightened nature? This is not something that can be described in words because we have not pulled back our [layers of] ignorance; we remain covered by them. So how can we possibly realize that state of tranquility and clarity? That is very difficult.
Therefore, the Buddha established means. How did He come up with these means? He contemplated for 21 days. The principles He came up with were very profound, so we need to seize the moment to understand His thinking from this period. At this moment, we need to think carefully about why the Buddha put aside the ascetic practices He had engaged in and how, after He bathed, His body could not physically support Him and He fainted by the river. We may ask how this could happen to the Buddha. The Buddha was a human being and so He needed nutrients.
During this period of spiritual practice, the Buddha was grateful to the tree and the land. Of course, He was grateful for the sheep milk that was provided so that He could recover a bit of strength every day.
Only after He was [healthy] could His wisdom be gradually unlocked. This is what things were like for the Buddha before He attained enlightenment. The Buddha was grated for the tree’s grace and the land’s virtues. What about us? Shouldn’t we should also always feel this sense of gratitude? Everyone, 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）
⊙「始覺本具恆存，發心如初見性，深思慎行如法，自覺悟道化他。」
⊙「深入諸邪見，以苦欲捨苦。為是眾生故，而起大悲心。」《法華經 方便品第二》
⊙「我始坐道場，觀樹亦經行，於三七日中，思惟如是事：我所得智慧，微妙最第一。」《法華經 方便品第二》
⊙我始為時，至理無始終，假時化物。
⊙道場在摩竭陀國，去尼連河不遠，初在此坐道，樹下得成菩提，感樹恩、念地德，故云：始坐觀樹。
⊙供佛僧傳法受教之處，名為道場。又出家眾修行領眾辦道之處，謂之道場，是為慈悲道場。
⊙於三七日中，思惟如是事：佛成道後三七日間，觀樹經行、思惟，如何說妙法化度眾生。
【證嚴上人開示】
「始覺本具恆存，發心如初見性，深思慎行如法，自覺悟道化他。」
始覺本具恆存
發心如初見性
深思慎行如法
自覺悟道化他
這是要與大家分享，始覺本具是永恆、永存，這個佛性，我們本來就有，只是我們這樣迷迷茫茫，六道輪迴，把它忘記了，這是本覺受到無明煩惱遮蓋了。
佛陀他開始現相人間，出生皇宮，也是修行，經過了一段修行，非常的辛苦，後來覺悟了，那個覺悟就是「始覺」。這個開始的覺悟，人人本具，只是我們人人就是一段，很長的時間讓它迷失了。所以佛陀為了要教育眾生，所以他就現相來人間，同樣是父母生育、長大，看人間的人、事、物等等，慢慢他去發覺，到底人生是如何生？為何會死？生、死之中，這中間，所看到的人、事、物，苦難偏多。
為了用這種方式，與我們人人的人間都是一樣，所以，他也是於修行的道路，帶我們走，因為他的過程是這樣，發覺人生的苦是這樣，去探討人生的覺悟的道路，終於覺悟了，這叫做「始覺」。他開始覺悟時，他就發現到人生，人人原來本具覺性，所以說「始覺本具恆存」，這原本就有，而這個原本就有，這不只是佛，是人人全都有。
佛也是人，他就能覺悟，他就能成佛，只要我們也發心修行，同樣能夠成佛，所以說「發心如初見性」。我們若能夠發心，就像佛那個時候，這樣忽然覺悟起來，那個本性我們也有。所以常常說，「發心如初，成佛有餘」，我們絕對會到達佛的境界。
所以我們要「深思慎行如法」。我們既然要修行，我們要好好用心深入相，信佛所說的法，我們相信佛，我們要思考我們的人間，我們的人生，要如何能隨著佛的芳蹤？我們要如何堅定如一，如佛的堅定？
這種深信思考，在日常的生活中，我們要謹慎、戒慎，還得要虔誠。這是每天、每天，都與大家這樣在呼籲：人人要戒慎虔誠。這叫做「深思慎行」。要如法，我們大家生活中，要如規如矩，如法，我們若能用如規矩的法，每天的生活，這樣就是「自覺悟道」，又能「化他」，不只是能夠自覺，我們還能透徹道理，還能化他。這是我們必定要用心。
我們要體會佛陀的用心，其實他本來就已經成佛了，只是因緣成熟，現相成佛，必定要經過這段時間，來領導我們人人，能夠隨佛的芳蹤走。所以，前段的經文就是說，眾生在六道輪迴中，迷失了我們原來清淨的本性。這清淨的本性，已經受了無明、煩惱遮蔽，所以知道人生是苦，想要修行，有的人差毫釐就偏千里去了，所以就入邪見了，「深入諸邪見」，這是昨天說過的。
他們都是想要，如何捨離人間的苦，去種苦因，想要得福果，這是不可能！佛陀所以出現人間來輔導眾生，所以讓我們知道，苦因無法得福果。所以佛陀的大慈悲，他就用種種的方法，來人間化度眾生。
深入諸邪見
以苦欲捨苦
為是眾生故
而起大悲心
《法華經 方便品第二》
下面這段經文，佛陀就再說：「我始坐道場，觀樹亦經行，於三七日中，思惟如是事：我所得智慧，微妙最第一。」
我始坐道場
觀樹亦經行
於三七日中
思惟如是事
我所得智慧
微妙最第一
《法華經 方便品第二》
這段(經)文，我們要了解，佛陀說「我始坐道場」，「我」就是佛自稱，我開始坐道場。這個開始就是「始覺」，開始在那個道場。
我始為時
至理無始終
假時化物
其實，應該是說無始無終，沒有開始的時候，也沒有終結的時候。什麼時候開始？不知道！太長、太長了。
我們若在分析「劫波」，那個長的時間，是無法去說它是什麼時候開始。但是這個地方說「我始坐道場」，意思就是說至理──這個道理也是一樣，無窮無盡；就像我們人人本具佛性，什麼時候開始，你的佛性在呢？佛陀告訴我們人人本具，是從什麼時候開始？這也沒辦法去說什麼時候開始。
佛陀來去人間，也沒有辦法去分析到底有多久。在佛陀他的《本生經》裡，也是沒辦法去找出了到底是過去生時間有多長？不知道。總而言之，就是無始無終。不過凡事總有一個起頭，就像我們來生，生在人間，母親肚子痛那個時候，我們就是開始要出生在人間，這就是出世。那麼，佛陀的覺悟，同樣的，他已經透徹了解覺性，但是為了要帶我們這樣走，所以他還要回來與我們一樣，從凡夫地開始。
就是父母生育那個時候開始，與我們一樣。所以他去修行，證悟後，回過頭來，說他的心得。從那個時候覺悟的時刻，所以叫做「我始坐道場」。時間是沒有開始，也沒有終結；道理也是一樣，宇宙萬物的真理本來就有，也沒辦法說是開始。不過，總是藉一個時間，「假時化物」，藉一個時間的這個因緣開始，要來化度眾生。
所以道場在哪裡呢？「我始坐道場」，道場在哪裡，那就是說摩竭陀國。
道場在摩竭陀國
去尼連河不遠
初在此坐道
樹下得成菩提
感樹恩 念地德
故云：始坐 觀樹
大家都知道，佛陀的苦行，他忽然了解了，六年的苦行，對宇宙萬物的真理，是不是能透徹，好像還沒辦法很明朗，所以覺得一昧的苦行不對，應該要趕快轉一個方式，修行的方法，所以他離開苦行林，同樣是在摩竭陀國，離開苦行林不遠的地方，那個尼連禪河去沐浴。因為長久以來在苦行，營養失調，所以洗浴(後)上岸時，忽然間身體沒辦法再支持下去，因為也是人，失去了營養，然間天旋地轉，昏倒在那個地方。才是，牧羊女趕著一群的羊，在吃草時，看到一位修行人，昏倒在那個地方，靠近看，很瘦。絕對是，絕對是餓、口渴，所以沒辦法支持下去，所以她趕緊從這群羊群之中，擠羊奶來為他灌食。
然後醒過來的時候，感恩啊！就這樣他恢復了體力了，開始就到菩提樹下，在這棵大樹下的石頭上，開始坐下來發願：「我在這個地方，若沒有覺悟，我永遠都不離開這個地方。」就這樣，在大樹下修行了。牧羊女，她時間到了，就會來供羊奶。所以經過了七七日間，慢慢地體力不斷恢復，精神，對天地宇宙間，慢慢、慢慢去體悟，周圍的境界，天地之間，人、事、物道理去體悟，之後終於在（農曆）十二月初八，夜睹明星，這樣覺悟了。
這就是佛陀他的道場，那個地方打坐，在那個地方默默思考，所以成菩提了。之後「感樹恩」，感念這棵樹能夠讓他遮風遮日，讓他在這個地方，這個道場寧靜，能夠讓他這樣好好修行，所以佛感樹的恩、念地的德，還有牧女的供養，所以他安心在那裡這樣修行。
這樣，他很用心在這個道場中，這樣專心觀樹，在那裡坐，開始默默思考。坐，不是三七日都坐定著，同樣與人一樣，打坐、經行，看這些樹、周圍的境界，這樣，心的寧靜，所以叫做靜寂清澄，在那個時候的境界裡，這就是佛的道場。所以叫做「(我)始坐道場，觀樹亦經行」。
何處是真道場呢？其實不只是只在摩竭陀國，尼連禪河邊的菩提樹，不只。
其實我們現在，凡是「供佛僧傳法受教之處」，都叫做道場。又出家眾修行領眾辦道之處」，也叫做道場。
供佛僧
傳法受教之處
名為道場
又出家眾修行
領眾辦道之處
謂之道場
是為慈悲道場
我們出家修行，在這個地方要如何弘揚佛法，如何領眾修行，這也叫做道場，這叫做慈悲道場。凡是有佛、僧、法的地方，都是叫做道場。佛陀成佛之後，在那個道場上，「於三七日中，思惟如是事」。
於三七日中
思惟如是事：
佛成道後三七日間
觀樹經行、思惟
如何說妙法
化度眾生
在那個道場，用三七日的時間，三個七日，好好來思惟，就是佛陀這個三七日中，到底是在想什麼呢？他在那個地方，觀樹、經行，看這棵樹，好好來思惟，這個三七日的時間，都是做這樣的動作，很用心，心靜下來，打坐時，深思默想；然後起來走，看看周圍的境界，看看這顆樹木，有鳥叫的聲音。有天晴、雨天，有晴天的時候，有下雨的時候，也有，有這種，春風微微吹來的時候，也有這種風很大、樹聲……等等，種種的境界。在三七日中，宇宙自然法則，在那個地方，他用心思考，之後，透徹了宇宙萬物的真理，無不都是入他的腦海中，刻入他的心版裡，所有一切的法，全都入佛的腦海、心思之中。
所以，透徹之後，那個寂靜的境界，就想：了解了這麼多的道理，透徹了萬物那分微細的法，我到底要如何將這個法，能夠傳出去？所以要如何去說法、去度眾生呢？這是佛陀成佛之後，他的心境，腦海真的是，「心包太虛，量周沙界」，所有的境界完全都開了。這樣的境界，不知道要用什麼方式來描述。佛陀就覺得：這樣的法，在宇宙之間這麼多，是要如何向芸芸眾生，充滿煩惱的凡夫，要如何讓他們能夠體會到，人人本具的覺性？是要如何說，他們才體會得到呢？所以他就要做三七日的思惟。
說起來實在很難分析，這個時候的境界，是怎樣的因緣，佛陀能夠將這分的覺性，完全啟悟？這不是我們凡夫以口述，用口來敍述，不是我們現在人人心中，還是還沒打開這分凡夫的無明，還覆蓋住，我們要如何能夠體悟那分，靜寂清澄的境界，真的難！
所以，佛陀要設法，要如何設法？當然，三七日的思惟。這個三七日思惟，道理很深。不過，時間我們就要好好把握，要了解三七日的思惟，我們現在就要好好去想，佛陀苦行過後，是為何要捨去苦行？沐浴之後，這個肉體，沒辦法去支持這個身體，所以他昏倒在那個地方(尼連禪河畔)。大家會覺得：「佛會有這個狀態嗎？」佛就是人，所以他需要營養的供給。修行這段時間，佛陀還是很感恩，感恩大樹、感恩大地，當然是感恩供應羊奶，讓他每一天能夠有身體力量，營養恢復，智慧才能夠慢慢這樣開啟出來。這就是佛陀，將要悟道之前的一段環境。佛陀能夠感樹恩、念地德，我們呢？我們是不是也要時時有這分感恩心呢？各位，時時我們就要多用心。
Explanations by Master Cheng-Yan
Subject: Transform Others with Initial Enlightenment (道場始覺悟道化他)
Date: October. 30. 2014
“Initial enlightenment is intrinsic and everlasting. By sustaining our initial aspiration, we see our nature. By deeply contemplating and carefully practicing according to the Dharma, we can realize the path to awakening and transform others.”
I want to share with everyone, initial enlightenment is intrinsic and everlasting. So, Buddha-nature is something we have always had. But being lost in cyclic existence in the Six Realms, we have forgotten this. Our intrinsic enlightenment has become covered by our ignorance and afflictions. The Buddha began His manifestation in this world by being born into the palace and [later] engaging in spiritual practice. After a period of tough spiritual practice, He eventually attained enlightenment. That enlightenment was His “initial enlightenment.” This initial enlightenment is intrinsic to every one of us, but we have lost knowledge of it for a very long period of time. Therefore, to teach this to sentient beings, the Buddha manifested in the world. He was born and raised by parents, and grew up observing people, situations, objects and so on until He finally realized why there is birth and death in the world. And in between birth and death, the people and situations He saw were filled with suffering. To teach us about these things, the Buddha lived in this world as we do.
In this way, He led us on the path of spiritual practice. Because this was His process of spiritual practice, and because He realized the suffering of life, He sought out the path to enlightenment, and eventually, He became enlightened. This was His “initial enlightenment.” After He became enlightened, He realized that we all intrinsically have an awakened nature.
Thus, “initial enlightenment is intrinsic everlasting.” This [initial enlightenment] has always existed. And it has always existed not only in the Buddha, but also in every one of us. All Buddhas were once human beings. If They can become enlightened and attain Buddhahood, as long we aspire to engage in spiritual practice, we can also attain Buddhahood. Therefore, “By sustaining our initial aspiration, we see our nature.”
If we can develop our aspirations, we can be like the Buddha and attain sudden enlightenment. We have that same [potential] within us. So I often say, “If we sustain our initial aspiration, we will surely attain Buddhahood.” We will absolutely reach the state of the Buddha. Therefore, we must “deeply contemplate and carefully practice according to the Dharma.”
Since we want to engage in spiritual practice, we need to put our hearts into it and have faith in the teachings of the Buddha. We believe in the Buddha, so we need to think about how, in this world and in our own lives, we can follow in His footsteps with the same firm resolve as Him. We must contemplate this with deep faith.
In our daily living, we must be vigilant, self-disciplined and reverent. Every single day, I appeal to all of you to be self-disciplined and reverent. This is called “deeply contemplating and carefully practicing.” We must follow the Dharma. In our daily living, we need to follow rules and abide by the Dharma. If we can follow the rules, in our daily lives we can “realize the path to awakening” and can also “transform others.” Not only can we awaken ourselves, we can thoroughly understand principles, as well as transform others. We must be mindful about this.
We must realize the Buddha’s care for us.Indeed, He had already attained Buddhahood, but when causes and conditions matured, He manifested the attainment of Buddhahood.He had to spend a period of time to lead us to follow in His footsteps.So, the previous sutra passage explained that because we sentient beings transmigrate endlessly in the Six Realms, we have lost awareness of our pure intrinsic nature.This pure intrinsic nature is covered by ignorance and afflictions.Knowing that life is suffering, we want to engage in spiritual practice.
However, a tiny deviation can lead us far off course.Thus we develop and “are deeply immersed in deviant views”.This is what we discussed yesterday.People want to transcend the suffering in this world.However, planting causes of suffering in order to reap the fruits of blessing is impossible.This is why the Buddha came to guide all beings.He helped us realize that we cannot receive blessings by causing [ourselves] suffering.Our of His great compassion, He used various methods in coming to this world to transform sentient beings.
Instead they are immersed in deviant views, hoping to shed suffering through suffering.For the sake of these sentient beings, I give rise to great compassion.
In the following passage, the Buddha stated, “When I first sat in this place of enlightenment. I contemplated this tree and walked in meditation. Of three periods of seven days, I thought over matters such as these. The wisdom which I achieved is foremost in its subtlety and wondrousness.”
For this passage, we need to understand that the Buddha said when I first sat in this place of enlightenment.So, “I” was the Buddha referring to Himself first sitting in this place of enlightenment.This was the start of His “initial enlightenment,” which began at this place.
“When I first sat” sets a time, yet there is no beginning or end to ultimate truth.This illusory concept of time is used to transform others.
Actually, we should say it is without beginning or end.We cannot say when it began, or when it will end.Nobody can say exactly when it began because it was too long ago.
If we were to analyze the word “kalpa,” which is a very long period of time, it is impossible for us to say when it began.
But this passage states, “When I first sat in this place of enlightenment” which implies that the principles are also endless and limitless.Similarly, we all have intrinsic Buddha-nature.When did our Buddha-nature arise?The Buddha tells us we all have it intrinsically.As for when it began, there is no way to give a specific time.The Buddha repeatedly comes to this world, and no one knows how long this has been happening.
Even with the Buddha’s Jataka Sutra, we are still unable to determine how much time He has spent here in past lives.We do not know.Basically, there is no beginning or end to this.
However, worldly things have beginnings.At our birth into this world, the moment our mothers felt the first contraction signaled that we were about to be born.This is how we entered this world.The Buddha had already attained enlightenment, thoroughly penetrated the nature of enlightenment.However, in order to help we follow Him, He purposely came back and became like us, and started from the state of unenlightened beings.Just like us, He was born to His parents and then raised by them.
Later, He left to engage in spiritual practice and then came back to share His experiences.This began at that moment of enlightenment.Thus He could say, “When I first sat in this place of enlightenment.”Time has no beginning and no end.The same applies to principles.The true principles of all things in the universe have always existed; we cannot say when they began.
However, we do need to use this illusory concept of time to transform others.By describing how causes and conditions [converged] at a certain time, we can transform sentient beings.Where is this place of enlightenment?“When I first sat in this place of enlightenment.”Where is this place of enlightenment?In the Kingdom of Magadha.
His place of enlightenment was in the Kingdom of Magadha, not far from the Niranjan River.At the beginning He sat in spiritual practice here and attained Bodhi under the tree.He was grateful for the kindness of the tree and the virtue of the land, thus He said “When I first sat” and “contemplate this tree”
Everybody knows that the Buddha engaged in ascetic practices. Then He realized that His six years of ascetic practice did not help Him in penetrating the true principles of the universe. He still could not clearly understand them. So, He felt that to engage only in ascetic practice was not right, and He needed to turn to another method of spiritual practice. Therefore, He left Uruvilva, but still remained in the Kingdom of Magadha. Soon after He left Uruvilva, the Buddha bathed in the Niranjan River. Because He had long engaged in ascetic practice, the Buddha was malnourished. Therefore, after He finished bathing and came ashore, He was not able to remain standing. Because He was human, being malnourished made Him light-headed and He fainted there. A shepherdess whose sheep were grazing nearby, saw this practitioner who had collapsed. She approached Him and saw a very thin person. She realized that His hunger and thirst must have made Him physically weak.
So, she quickly milked some of the sheep and fed Him their milk. After the Buddha awoke, He was very grateful. Thus His strength was restored, and He walked toward the Bodhi-tree and sat on a rock beneath the tree. After sitting down He vowed, “If I cannot attain enlightenment at this place. I will never leave here”.
Then He began to practice under the tree. The shepherdess came at mealtimes to offer Him milk from the sheep. After seven periods of seven days, He gradually recovered His physical strength and spirits and gradually realized things about the world and the universe. He realized things about His surroundings and people, matters and objects in the world. Eventually, on the eighth day of the twelfth lunar month, He saw the morning star at night and thus attained enlightenment.
This is the place the Buddha engaged in spiritual practice. He practiced sitting meditation. He silently engaged in contemplation in that place until He attained Bodhi. Afterwards, He was grateful to the tree for providing shelter from the sun and the wind so He could practice in peace at this place for spiritual cultivation. It allowed Him to focus on His practice. Therefore, He was grateful for the grace of the tree and the virtue of the earth, as well as for the offerings of the shepherdess. All of these allowed Him to peacefully engage in spiritual practice. Thus, in this place of enlightenment, He mindfully focused on contemplating the tree.
As He sat, He engaged in silent contemplation. He was not sitting for the entire 21 days. Just like other people, He engaged in sitting and walking meditation to contemplate the tree and its surroundings. This brought peace to His mind, so He was in a tranquil and clear state. At that time, in that state, this was the Buddha’s place of enlightenment. Thus He said, “When I first sat in this place of enlightenment, I contemplated this tree and walked in meditation”. Where is the true place of enlightenment? Actually, it is not just in Magadha at the Bodhi-tree by the Niranjan River. Actually, right now any place,
“where we make offering to Buddhas and Sangha, and where the Dharma is transmitted and accepted is called a place of enlightenment. Also, a place where monastics engage in spiritual practice together and lead the assembly in discussion of the Path is also called a place of enlightenment.”
For us as monastics practitioners, the place where we advance the Buddha-Dharma and guide the assembly is called a place of enlightenment. It is our spiritual training ground of compassion. Any place with the Buddha, Sangha and Dharma is a spiritual training ground. After the Buddha attained Buddhahood, at the place of His enlightenment, “for three periods of seven days, [He thought over matters such as these”.
“For three periods of seven days, I thought over matters such as these: After the Buddha attained enlightenment, for a period of 21 days, He contemplated and walked in meditation, thinking about how to teach the wondrous Dharma to transform sentient beings”.
At this place of enlightenment, the Buddha spent three periods of seven days, 21 days, in deep contemplation. What exactly was He thinking about during these 21 days? At that place, He “contemplated this tree and walked in meditation”. He looked at this tree and engaged in deep thinking. For a period of 21 days, He repeated these actions. He was very mindful and calmed His mind. As He sat in mediation, He engaged in deep and silent contemplation. Then He stood up and walked around. He looked at His surrounding. He looked at the tree. There were sounds of birds chirping. There was sun and rain; sunny days and rainy days. And there were also moments where the spring breeze blew gently. Sometimes the wind was strong and the tree rustled loudly, and so on. He experienced all kinds of states in 21 days. In that place, He mindfully contemplated the natural laws of the universe.Then He thoroughly understood the true principles of all things in the universe. All this penetrated His mind and was etched into His heart. The Dharma of all things entered into His deep contemplation.
After thoroughly understanding everything, while He was in this tranquil state, He thought, “After gaining understanding of so many principles and penetrating the subtle and intricate Dharma underlying all things, how can I transmit this Dharma to others? How do I teach the Dharma in order to transform sentient beings?” This thought occurred after He attained Buddhahood. Indeed, His state of mind “truly encompassed the universe and all the worlds within it.” All the worlds were completely open to Him. This state of mind is truly hard to describe.
The Buddha felt that there were so many principles in the universe. How could He help all these sentient beings who were so filled with afflictions to realize their intrinsic enlightened nature? How could He explain this so that they could comprehend it? This is what He contemplated for 21days.
Indeed, it is very hard to analyze His state of mind at that time. What causes and conditions allowed the Buddha to fully awaken His enlightened nature? This is not something that can be described in words because we have not pulled back our [layers of] ignorance; we remain covered by them. So how can we possibly realize that state of tranquility and clarity? That is very difficult.
Therefore, the Buddha established means. How did He come up with these means? He contemplated for 21 days. The principles He came up with were very profound, so we need to seize the moment to understand His thinking from this period. At this moment, we need to think carefully about why the Buddha put aside the ascetic practices He had engaged in and how, after He bathed, His body could not physically support Him and He fainted by the river. We may ask how this could happen to the Buddha. The Buddha was a human being and so He needed nutrients.
During this period of spiritual practice, the Buddha was grateful to the tree and the land. Of course, He was grateful for the sheep milk that was provided so that He could recover a bit of strength every day.
Only after He was [healthy] could His wisdom be gradually unlocked. This is what things were like for the Buddha before He attained enlightenment. The Buddha was grated for the tree’s grace and the land’s virtues. What about us? Shouldn’t we should also always feel this sense of gratitude? Everyone, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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