20141113《靜思妙蓮華》禮敬聖師聞法信受(第435)
（法華經•方便品第二）
⊙「聞法信受法入心，人性本是如來心，漏落凡夫成不覺，一念淨信覺有情。」
⊙「如作田溝，近於大道，中生蓮華，香潔可意，有生死然，凡夫處邊，智者樂出，為佛弟子。」
⊙「少智樂小法，不自信作佛，是故以方便，分別說諸果；雖復說三乘，但為教菩薩。」《法華經方便品第二》
⊙「舍利弗當知，我聞聖師子，深淨微妙音，喜稱南無佛。」《法華經方便品第二》
⊙舍利弗是智慧當機者，知佛為聖中之王。一聞大覺，諸佛歎善，猶如聞聖獅子為獸中之王。
⊙深淨微妙音，喜稱南無佛：甚深清淨微妙音，即稱念過去諸佛，出聲安慰讚揚之音。釋尊稱南無諸佛，即敬禮、皈命諸佛。
⊙「如今時，已成正覺的佛，尚且敬禮、皈命十方諸佛，況九法界眾生，怎能不真誠皈敬於佛呢？」
⊙十法界：各各因各各果，不相混濫，故言十法界。又此十法，當體皆是法界，故言十法界。
【證嚴上人開示】
「聞法信受法入心，人性本是如來心，漏落凡夫成不覺，一念淨信覺有情。」
聞法信受法入心
人性本是如來心
漏落凡夫成不覺
一念淨信覺有情
也就是，大家要知道，聽法，我們要信受奉行，法入我們的心，成長了我們的慧命。
法若有入心，我們就會持戒、定、慧。戒、定、慧，若是在我們的心，我們就能預防著，外面很多的無明、煩惱來誘惑我們，否則你法怎麼聽，還是一樣就是漏掉了。若這樣，本來就已經與佛同等的覺性，明明就知道了，因為漏掉了，佛法沒有在心裡漏掉了，我們再恢復是凡夫，那就不覺了。所以，一念淨信就是覺有情，我們要及時，及時清淨的念要趕快浮現出來，佛法要趕快入心。
就像佛在世時，一時間在耆闍崛山在講法。那個當中，有一天，五十位年輕人相約來拜見佛陀，大家相約要來聽佛說法。這群年輕人，都是在城內富貴人家的子弟，所以，能夠來接近佛法，佛陀就開示：說盡了人世間，現在的形態，好像很快樂、很享受，其實快樂、享受，亦隱藏著，就是苦、集、滅、道等等的法。讓這些年輕人理解，聽了之後，確實，人生說來是很無常，而且放眼在這個社會，可憐人比比皆是。
雖然每一個人，這五十位年輕人的家庭，都很富有，難免也會看到社會貧窮、苦難。同時經過佛陀的解釋，也能理解這分生、老的苦，病、死的苦，更加體會到求不得、愛別離、怨憎會等等，這些年輕人已經體悟到了。大家好樂佛法，求佛讓他們可以出家。佛陀很歡喜，這五十位的年輕人，都是這麼有善根，所以佛陀成就他們：「善來比丘」，這五十位歡喜及時皈依、入僧團、現僧相等等。
從此開始，這個消息傳啊、傳入了城內去。這個城內，人人都信仰佛法，知道出家是很好的事情。所以連五十位青年的家長，父母、親戚、朋友，大家都趕緊來到耆闍崛山，向佛陀感恩，能夠度他們的子弟出家，為他們這些子弟祝福，同時虔誠供養。希望佛陀允許他們，能夠邀請佛陀帶領著比丘入城，來去受供養。佛陀答應了。
當這一群比丘隨著佛陀往城內走，城內開始人人都很歡迎，到了長者家去受供養。要回來的時候，這五十位年輕人，有人就是依依不捨，回到家裡，入到城裡來，這種的世界這麼繁榮，這種的家庭享受，是讓人那麼的迷戀著，要回去耆闍崛山，有一點很不捨的感覺。
佛陀了解這些年輕人的心情。所以沿路一邊走，走到路邊有一條臭水溝，這個衛生很不好，裡面的污泥、髒污的東西，發出來是很臭的味道，污泥的另外一個地方，就是有了蓮花，蓮花盛開在這個污泥溝底。佛陀站在那個地方，就在這個地方說了幾句話：就像在這個田溝的污泥中，這個污泥中生出了蓮花，雖然水溝是污濁，卻是蓮花卻是很清淨、很美，讓人看了都很喜歡。但是，這蓮花有盛開時，也有凋謝時，就像我們人有生又有死。一邊都是污泥，一邊卻有蓮花，凡夫就像站在這兩邊的中間，若是有智慧的人，「智者樂出」，就懂得做佛的弟子，出家，就像出污泥中的蓮花一樣。
如作田溝
近於大道
中生蓮華
香潔可意
有生死然
凡夫處邊
智者樂出
為佛弟子
回到耆闍崛山，阿難請佛陀再向大家解釋一下。佛陀開始就向阿難說：「阿難，那個污泥中的蓮花，就像我們現在大家聞法之後，已經發心了，發心出家，不只是自度，還能度親族；不只是度親族，還能度天下眾生。」
眾生就是在出家者的身中，發現了佛法，若能人人用心入佛法，自然佛法在人間，就能夠普遍人群，淨化人心。就像雖然我們還在這個世間，充滿了五濁、充滿了濁氣，因為在這濁氣中，才能產生了蓮花，也就是因為有苦、集、滅、道，所以才會有這分想出世的心。既然想要出世，那就要一念淨信，才能夠覺悟有情，才能夠(成為)真正自覺、覺他的有情。
這段故事，不就是這樣嗎？聽法之後，信受奉行，法就要入心。我們人人本性與佛同等，只是我們一時的迷失，所以聞法、我們就要，好好保護好我們這念心，要用戒、定、慧，不要再讓煩惱覆心。
所以，佛陀對眾生，這種「少智樂小法，不自信作佛」，像這樣，佛陀還是慈悲，用種種方便的法來教化眾生，對眾生的根機、所要追求的果，那就教導你怎樣修因、怎樣成緣，才能夠有這個果。你若淨因、淨緣，自然你就得淨果。這都是我們昨天、過去說的，輔導讓人人能夠得菩薩道，這是佛陀教菩薩法。
少智樂小法
不自信作佛
是故以方便
分別說諸果
雖復說三乘
但為教菩薩
《法華經方便品第二》
我們現在這段(經)文，接下來再說：「舍利弗當知，我聞聖師子，深淨微妙音，喜稱南無佛。」
舍利弗當知
我聞聖師子
深淨微妙音
喜稱南無佛
《法華經方便品第二》
這段，舍利弗，舍利弗就是佛弟子中智慧第一，也是佛陀，要講《法華經》的當機者，他代替比丘群來請佛說法，現在佛陀就再叫舍利弗，稱舍利弗的名，因為舍利弗他最了解佛陀。
舍利弗
是智慧當機者
知佛為聖中之王
一聞大覺
諸佛歎善
猶如聞聖獅子
為獸中之王
所以說「知佛為聖中之王」，因為舍利弗的智慧，他很相信佛陀，佛陀是聖中之王。「一聞大覺，諸佛歎善」，諸佛都很讚歎、讚歎這個善法。只要我們人人用心，好好來聽，佛乃是聖中之王，聽了之後，能夠覺悟，所有的佛，不只是釋迦佛歡喜，所有的佛也是歡喜。
就如聞聖獅子為獸中之王，在森林裡就是以獅為王，很多的獸類，獅是獸中之王。所以說，佛的覺悟在人間，等於是人間的聖王，譬如森林之中以獅為王，同樣的道理，這是表示尊重。獅子若要出聲，牠踞在地上，那就是聲音出去，叫做獅子吼。獅子吼，就是牠的聲音出去，會震動地，聲若出，很多的猛獸都會怕。同樣的道理，佛陀說法，所說的正法能夠破諸邪見，所以，諸邪聞正同樣也會震驚，所以譬如獅子王。
所以「深淨微妙音，喜稱南無佛」。釋迦佛他在描述，所有覺悟之後的諸佛，開始為眾生說法，那個聲音就是深，很深、很清淨、微妙的聲音。
深淨微妙音
喜稱南無佛：
甚深清淨微妙音
即稱念過去諸佛
出聲安慰讚揚之音
釋尊稱南無諸佛
敬禮、皈命諸佛
我們過去有說過，佛陀聲音有五音、八音，那個音聲讓人聽了，會很歡喜、很柔軟、很清楚，能夠深入人的心，這叫做妙音。
所以，尤其是很深奧的法，經過了佛陀所說，應機逗教，人人都能夠接受。所以，「稱念過去(諸)佛」，以現在佛，念過去的佛。「出聲安慰讚揚之音」，過去佛讚歎釋迦佛，釋迦佛來慰喻現在的眾生，這全都是過去佛的聲音、現在佛的聲音。
所以這段(經)文是一語雙關，佛陀的敬仰過去的諸佛，現在的弟子聞佛的聲音能信受，所以說，出聲稱念過去佛，這是釋迦佛，稱念過去(佛)，而過去佛來安慰、來讚歎釋迦佛。釋迦佛貼近了過去諸佛的心，所以他「釋尊稱南無諸佛」，也就是用最敬禮的心，釋尊，他也是「敬禮、皈命諸佛」。哪怕佛陀已經成佛了，他對過去諸佛還是那麼恭敬，何況我們現在凡夫。
所以現在這個時候，真正正是能夠因緣成熟，因為釋迦佛說「我聞聖師子」，他說：「舍利弗，我聽到過去諸佛清淨的微妙音，我內心還是稱南無佛，我還是這麼恭敬。」這就是佛陀的教育。像現在已經成等正覺的佛，已經成佛了還是這麼的敬禮、皈命十方佛。何況我們九法界的眾生，哪能不用真誠的心來皈敬佛陀呢！
如今時
已成正覺的佛
尚且敬禮
皈命十方諸佛
況九法界眾生
怎能不真誠
皈敬於佛呢
「南無」就是皈依的意思，「南無」這兩字，皈依、皈命的意思。連釋迦佛對過去諸佛，他現在也說「皈依佛」，皈命正覺的佛，何況我們現在，這九界的眾生，怎麼能不向佛看齊呢？所以我們要好好用心。這十法界之中，佛陀他用種種的方法，分析了各各因、各各緣。
十法界：
各各因 各各果
不相混濫
故言十法界
又此十法
當體皆是法界
故言十法界
「十法界」，每一界全都有他的因緣。聲聞有聲聞的因，成為現在聲聞的果，那就是有聲聞的因緣。他修行，他的根機，現在就是聽佛的音聲，了解的佛法。若是緣覺，緣覺的因緣，他過去對佛法有知道，但是出生在無佛的時代，他卻是能夠觀這個境界、四季，知道一切境界都不是恆常，就都是無常；緣覺，緣著這個境界，覺悟人世間的無常，這是緣覺的因、緣覺的果。
或者是菩薩，過去親近了諸佛，發心、發願修行，所以他有這樣的因、這樣的果。所以，各各因、各各果，這沒有混到。人家說：「各人造因，各人就是受果報。」這一點都不會混淆。絕對沒辦法說你造我得，你造，你修的是你得，我修的是我得。我將我知道的說給你聽，你若能夠接受，你也是得。所以，這是各各的因，各各的果，沒辦法說我修給你，這是不可能。我能夠說給你聽，你是不是能夠接受，能夠接受，就有得。
「十法界」都是一樣，地獄、餓鬼、畜生，有地獄、餓鬼、畜生，各各的因緣、各各的果報。我們人人，人間也是，各人的因緣果報都不一樣。這在「十法界」的眾生，就是有這樣，各人不同的因緣果報，所以這全都叫做法界。造惡法、受惡果，這也是法；修福、修善得福報，這也是法。修善法得福報，造惡業，那就是得惡果，這是一定的道理，所以善惡都是稱為法。
總而言之，學佛，我們必定要時時用心，知道聞法要好好信受，法入心。人性本來和如來心是一樣，只是我們聽法之後，法都是隨著漏失了，所以，我們的心沒有一個防止。現在的電腦叫做防火牆，一直受外面的駭客，這樣一直進來，破壞你的電腦系統。
同樣的道理，所以我們戒、定、慧，就能防非止惡，保護我們的慧命，不斷地成長。惡的不會再進來，煩惱不斷去除，這是因為我們有戒、定、慧，方向，我們能正確，不會讓它混淆了。各各因、各各果，這種十法界，各有善惡法，所以我們要好好，保持我們一念心，我們善法要增長，惡法要不斷減少，這樣才是我們修學佛法的目的。所以大家要時時多用心。
Explanations by Master Cheng-Yan
Subject: Pay Reverence to the Noble Teacher (禮敬聖師聞法信受)
Date: November.13. 2014
“Listening to the Dharma, we faithfully accept it and take it to heart. Our nature was originally the same as the Tathagata’s. With Leaks, we became ordinary people and thus unenlightened. Pure faith will lead one to enlightenment.”
Everyone must know that when we listen to the Dharma, we must faithfully accept and practice it. When we take it into our hearts, it will nourish our wisdom-life. If we take the Dharma to heart, we will practice precepts, Samadhi and wisdom. If these remain on our minds, we can prevent [objects of] ignorance and afflictions in our surroundings from tempting us. If not, no matter how often we listen to the Dharma, it will continue to leak away. When this happens, thought we know clearly that we have the same awakened nature as the Buddha, because of our Leaks, the Buddha-Dharma is no longer in our minds. It has leaked away, so we remain as ordinary, unawakened people.
However, when we give rise to pure faith, we will become awakened. We must quickly give rise to pure thoughts and take the Buddha-Dharma to heart. During one period of the Buddha’s lifetime, He gave teachings on Vulture Peak. One day, during His time there, 50 young men came to pay their respects. They had arranged to come together and listen to the Buddha teach. This group of young men were all the sons of wealthy families in the city, so they were able to come listen to the Dharma.
The Buddha taught them by talking about all kinds of appearances in the world. Things may seem very joyful and pleasurable, but that happiness and pleasure may also conceal suffering, its causation, cessation and the Path. These young men understood, after they listened, they felt that life was truly impermanent. Looking at their own society, they saw people in need of compassion everywhere. Though all 50 of these young men came from very wealthy families, they saw the poverty and suffering in their own society. Thus, after the Buddha’s explanation, they understood the suffering of birth, aging, illness and death. Moreover, they comprehended the suffering of not attaining desires, parting from loved ones, meeting with those they dislike, etc. The young men had already realized all this. Because they took delight in the Buddha-Dharma, they asked the Buddha to allow them to become monastics. This made the Buddha very happy. These 50 young men all had roots of goodness, so the Buddha agreed [and said], “Welcome bhiksus”. They happily and immediately took refuge, entered the Sangha and took on the appearance of monastics.
News of this eventually spread to the city. Everyone in the city believed in the Buddha-Dharma. They knew that becoming a monastic was a wonderful thing. So, the parents, relatives and friends of these 50 young men all rushed to Vulture Peak to express their gratitude to the Buddha for helping these young men become monastics. They wished these new disciples well and also reverently made offerings. Thus, they hoped to invite the Buddha to lead this group of bhiksus into the city to accept their offerings.
The Buddha agreed. As the bhiksus followed the Buddha into the city, they were welcomed by everyone. They went to the elders homes to receive offerings. When it was time to go back [to Vulture Peak], some of these 50 young men were very reluctant to leave. While they were back in their homes in the city, they were surrounded by the prosperity and pleasures that their families enjoyed.Those things were so mesmerizing to them.Now that they had to return to Vulture Peak, they felt a sense of reluctance.The Buddha understood how these young men felt.The road that they walked on had a sewage ditch beside it.The sanitation was poor, so the dirty mud and filthy things in there gave off a very foul stench.
In one part of this muddy ditch, there were lotus flowers.Lotuses were blooming at the bottom of it.The Buddha stood there and said a few words about how the dirty mud in this ditch by the field had given rise to these lotus flowers.Though the ditch was filthy, the lotus flowers were pure and beautiful.Seeing them brought joy to people.But these flowers have a time when they bloom, and a time when they wilt, just as we humans live and die.In one spot the mud was filthy, but in another there were lotus flowers.
Ordinary people exist between two such places.“Those with wisdom will want to transcend this” and become the Buddha’s disciples and monastics; they are like the lotus flowers growing in the mud.
It is as if, in a ditch by the fields near a great path, a lotus flower has appeared.It is fragrant, pure and agreeable.Cyclic existence is like this [ditch], and ordinary beings stand on the edge.Those with wisdom will want to transcend this and become the Buddha’s disciples.
After they were back on Vulture Peak, Anandda asked the Buddha to explain again.So, the Buddha said to Ananda, “Ananda, the lotus flowers in the mud are like the people who have listened to Dharma and aspired to become monastics. Not only can they transform themselves, they can also transform their relatives. Not only can they transform their relatives, they can also transform all sentient beings.”The Buddha-Dharma can be discovered through [the conduct] of monastics.If we can mindfully penetrate the Dharma, naturally it will spread through the world and bring purity to people’s minds.
Similarly, though we still live in this world of Five Turbidities, the presence of this turbidity is what allows lotus flowers to grow.Knowing the truth of suffering, its causation,cessation and the path to its cessation, we have the will to transcend the world.Since we want to transcend the world, we must have pure faith.Only then can we become awakened.Only then will we be people who awaken themselves and others.Isn’t that what this story tells us?
After we listen to the Dharma, we must faithfully accept and practice it.The Dharma must be taken to heart.Our intrinsic nature is the same as the Buddha’s but we have become temporarily lost.Thus, when we listen to the Dharma, we must carefully safeguard our minds by practicing precepts, Samadhi and wisdom and no longer allowing afflictions to cover our minds.
So, the Buddha had to deal with “those of limited wisdom who delight in the Small [Vehicle] Dharma” and “do not believe that they can become Buddhas,”He was still compassionate.He used various skillful means to teach sentient beings according to their capabilities and according to the states they want to attain.He taught them how to cultivate causes and create conditions in order to achieve certain states.If we have pure causes and pure conditions, we will attain pure states.This is what we have discussed yesterday and in the past.
He guided everyone to reach the Bodhisattva-path.This is how the Buddha taught the Bodhisattva Way.
Those of limited wisdom who delight in the Small [Vehicle] Dharma do not believe that they can become Budhdas.That was why I used skillful means to teach the various fruitions with distinctions.Although I taught the Three Vehicles, I only did to teach the Bodhisattva-path.
The next passage in the sutra states, “Sariputra, you should know that when I heard the Noble Lions deep, pure and wondrous voices, I joyously called out, ‘Namo to all Buddhas’.”
This passage [addressed] Sariputra.He was foremost in wisdom among the Buddha’s disciples and was also the one who initiated the Lotus teachings.He represented all of the bhiksus in requesting teachings from the Buddha. Now, the Buddha called Sariputra by name because He was best understood by Sariputra.
“Sariputra was the wise person the teachings were directed at. He knew the Buddha was the king of noble beings and that listening to Him leads to great awakening. All Buddhas also praised the Buddha’s goodness. He is like the Noble Lion, the king of all beasts.”
“He know the Buddha is the king of noble beings”. Because of Sariputra’s wisdom, he had deep faith in the Buddha. The Buddha is the king of noble beings. “Listening to Him leads to great awakening. All Buddhas also praised the Buddha’s goodness”. All Buddhas had great praise for the Buddha’s virtuous Dharma. We just need to mindfully listen to it. The Buddha is the king of noble beings. If we listen carefully, we can become awakened. All Buddhas, not only Sakyamuni Buddha, were also happy. He is like the Noble Lion, the king of all beasts. The lion is the king of the forest. Among all animals, the lion is the king of beasts. Since the Buddha became enlightened in this world, He is the noble king of the human realm, just like the lion is the king of the forest. In both cases, this title demonstrates respect. Before a lion makes a sound, he will crouch and then let out a sound, which is called a roar. This is a lion’s roar, a sound that will shake the ground. Once he makes this sound, it will frighten many of the other savage beasts.
Similarly, when the Buddha teaches the Dharma, the Right Dharma can eradicate all evil views. And when evil beings hear Right Dharma, they will also be in awe. Thus, He is compared to a lion.
“[They spoke] with deep, pure, wondrous voices. I joyously called out, “Namo to all Buddhas”. Sakyamuni Buddha was describing how, after all Buddhas attain enlightenment and begin to give teachings to sentient beings, their voices are very deep, pure and wondrous.
“[They spoke with] deep, pure and wondrous voices. I joyously called out, “Namo to all Buddhas”: Extremely deep, pure and wondrous voices refers to how the Buddha thought of all past Buddhas’ voices as They spoke appreciation and praise. Sakyamuni Buddha said, “Namo to all Buddhas” to pay respect and take refuge with all Buddhas.”
As we previously discussed, the Buddha’s voice has five or eight characteristic tones. These tones will make listeners very happy, gentle and clear-minded. They can deeply penetrate people’s minds. These are wondrous voices. In particular, when the Buddha teaches deep and profound Dharma according to capabilities, everyone can accept it.
So, “the Buddha thought of all past Buddhas voices as They spoke appreciation and praise”. Past Buddhas appreciated and praised Sakyamuni Buddha for how He consoled sentient beings. These are the voices of all past Buddhas and also of the present Buddha. So, this passage of the sutra has a double meaning. The Buddha revered all past Buddhas, and His disciples faithfully accepted [the Dharma] when they heard His voice. So when He talked about recalling past Buddhas, that meant Sakyamuni Buddha recalled how all past Buddhas had comforted and praised Him. He drew near the minds of past Buddhas. So, He respectfully said, “Namo to all Buddhas” and spoke those words with utmost reverence.
Sakyamuni Buddha also “paid respect and took refuge with all Buddhas”. Though the Buddha had already attained Buddhahood, He still showed utmost respect to all past Buddhas.
How could we unenlightened beings [do any less?] Now is truly the moment that causes and conditions will come to fruition. Sakyamuni Buddha said, “I heard the Noble Lions”. He said, “Sariputra, I have heard the pure and wondrous voices of all past Buddhas. In my heart, I still say, “Namo to all Buddhas” I am still very respectful of them.” This is what the Buddha taught.
“Though He had attained perfect enlightenment and become a Buddha, He still paid respect to and took refuge with all Buddhas of the ten directions.How can we sentient beings of the nine Dharma-realms not take refuge with the Buddhas with genuine sincerity?”
“Namo” means to take refuge. The word “Namo” means to take refuge or to rely on. Even Sakyamuni Buddha says, in regard to past Buddhas, “I take refuge with Buddhas, the Buddhas of perfect enlightenment”. So, how can we sentient beings in the nine Dharma-realms not follow the Buddha’s example? Therefore, we must be very mindful. Within the Ten Dharma-realms, the Buddha has used various methods to explain each cause and condition.
The Ten Dharma-realms: Each has its own causes and its own effects that do not mix with each other, so there are ten Dharma-realms. As for these tem kings of Dharma, their embodiments are Dharma-realms, thus they are the Ten Dharma-realms.
Of the Ten Dharma-realms, each has its own causes and conditions. The causes for becoming Hearers develop into the effects of Hearers. They have the causes and conditions of Hearers. Their spiritual and capabilities allow them to listen to the Buddha’s voice and understand the Buddha-Dharma.
As for Solitary Realizers’ causes and conditions, they knew the Buddha-Dharma in a past life. But they are born in an era without Buddhas. Still, they observe the world and its four season, knowing that no external states can be everlasting. They know that all things are impermanent. Solitary Realizers connect to their surrounding and realize the impermanence of this world. These are the causes and effects conditions causes and conditions of Solitary Realizers.As for Bodhisattvas, thet drew near to Buddhas in the past lives and aspired to engage in spiritual practice. So, they have these kings of causes and effects. Each has its own causes and effects that do not intermix.
It is said, “Each person creates his own causes each will receive his own effects and retributions.” There is no mix-up about this at all. I will never reap what you sowed. You will attain the effects of your practice. I will attain the effects of my practice. When I tell you what I know, if you can accept it, you will also attain the same. So, we each have our own causes and will attain our own effects. I cannot give you the effects of my practice. That is impossible.I can share my [realizations] with you, but you or may not be able to accept them. If you can accept them, you will also attain realizations.
This also applies to all ten Dharma-realms. In the hell, hungry ghost and animal realms each has its own kind of cause and conditions, effect and retributions.It is the same for everyone in the human realm. Each of us had different karmic conditions. All sentient being in the Ten Dharma-realms are subject to their own individual karmic causes and effects. That is why these are called Dharma-realms. When doing evil things leads to evil effects, that is Dharma. When creating blessings and cultivating goodness leads to blessed retributions, that is also Dharma. Cultivating goodness leads to blessings while creating evil karma yields negative effects. This is an absolute truth.
Thus, good and evil are all Dharma. In summary, when we learn the Buddha’s Way, we must always be mindful. When we listen to the Dharma, we must faithfully accept it and take it to heart. Human nature was. Human nature was originally the same as the Buddha-mind. It is just after we listen to the Dharma, it leaks away because our minds do not do anything to prevent it.
Computers, these days, have firewalls to continuously prevent hackers from entering and destroying our computer system. The principle is the same. So, we practice precepts, Samadhi and wisdom to guard against wrongs and stop evils and to safeguard our wisdom-life so it continues to grow. Evil will not enter again and afflictions will continue to be eliminated. This is due to precepts, Samadhi and wisdom.
We must aim ourselves in the right direction and not get confused. We each have our own causes and our own effects. Each of the Ten Dharma-realms has its own [blend] of good and evil. Therefore, we must strive protect our minds. we must help our goodness to grow and our evil to continually diminish. This is our goal in practicing the Buddha-Dharma. So, we must always mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•方便品第二）
⊙「聞法信受法入心，人性本是如來心，漏落凡夫成不覺，一念淨信覺有情。」
⊙「如作田溝，近於大道，中生蓮華，香潔可意，有生死然，凡夫處邊，智者樂出，為佛弟子。」
⊙「少智樂小法，不自信作佛，是故以方便，分別說諸果；雖復說三乘，但為教菩薩。」《法華經方便品第二》
⊙「舍利弗當知，我聞聖師子，深淨微妙音，喜稱南無佛。」《法華經方便品第二》
⊙舍利弗是智慧當機者，知佛為聖中之王。一聞大覺，諸佛歎善，猶如聞聖獅子為獸中之王。
⊙深淨微妙音，喜稱南無佛：甚深清淨微妙音，即稱念過去諸佛，出聲安慰讚揚之音。釋尊稱南無諸佛，即敬禮、皈命諸佛。
⊙「如今時，已成正覺的佛，尚且敬禮、皈命十方諸佛，況九法界眾生，怎能不真誠皈敬於佛呢？」
⊙十法界：各各因各各果，不相混濫，故言十法界。又此十法，當體皆是法界，故言十法界。
【證嚴上人開示】
「聞法信受法入心，人性本是如來心，漏落凡夫成不覺，一念淨信覺有情。」
聞法信受法入心
人性本是如來心
漏落凡夫成不覺
一念淨信覺有情
也就是，大家要知道，聽法，我們要信受奉行，法入我們的心，成長了我們的慧命。
法若有入心，我們就會持戒、定、慧。戒、定、慧，若是在我們的心，我們就能預防著，外面很多的無明、煩惱來誘惑我們，否則你法怎麼聽，還是一樣就是漏掉了。若這樣，本來就已經與佛同等的覺性，明明就知道了，因為漏掉了，佛法沒有在心裡漏掉了，我們再恢復是凡夫，那就不覺了。所以，一念淨信就是覺有情，我們要及時，及時清淨的念要趕快浮現出來，佛法要趕快入心。
就像佛在世時，一時間在耆闍崛山在講法。那個當中，有一天，五十位年輕人相約來拜見佛陀，大家相約要來聽佛說法。這群年輕人，都是在城內富貴人家的子弟，所以，能夠來接近佛法，佛陀就開示：說盡了人世間，現在的形態，好像很快樂、很享受，其實快樂、享受，亦隱藏著，就是苦、集、滅、道等等的法。讓這些年輕人理解，聽了之後，確實，人生說來是很無常，而且放眼在這個社會，可憐人比比皆是。
雖然每一個人，這五十位年輕人的家庭，都很富有，難免也會看到社會貧窮、苦難。同時經過佛陀的解釋，也能理解這分生、老的苦，病、死的苦，更加體會到求不得、愛別離、怨憎會等等，這些年輕人已經體悟到了。大家好樂佛法，求佛讓他們可以出家。佛陀很歡喜，這五十位的年輕人，都是這麼有善根，所以佛陀成就他們：「善來比丘」，這五十位歡喜及時皈依、入僧團、現僧相等等。
從此開始，這個消息傳啊、傳入了城內去。這個城內，人人都信仰佛法，知道出家是很好的事情。所以連五十位青年的家長，父母、親戚、朋友，大家都趕緊來到耆闍崛山，向佛陀感恩，能夠度他們的子弟出家，為他們這些子弟祝福，同時虔誠供養。希望佛陀允許他們，能夠邀請佛陀帶領著比丘入城，來去受供養。佛陀答應了。
當這一群比丘隨著佛陀往城內走，城內開始人人都很歡迎，到了長者家去受供養。要回來的時候，這五十位年輕人，有人就是依依不捨，回到家裡，入到城裡來，這種的世界這麼繁榮，這種的家庭享受，是讓人那麼的迷戀著，要回去耆闍崛山，有一點很不捨的感覺。
佛陀了解這些年輕人的心情。所以沿路一邊走，走到路邊有一條臭水溝，這個衛生很不好，裡面的污泥、髒污的東西，發出來是很臭的味道，污泥的另外一個地方，就是有了蓮花，蓮花盛開在這個污泥溝底。佛陀站在那個地方，就在這個地方說了幾句話：就像在這個田溝的污泥中，這個污泥中生出了蓮花，雖然水溝是污濁，卻是蓮花卻是很清淨、很美，讓人看了都很喜歡。但是，這蓮花有盛開時，也有凋謝時，就像我們人有生又有死。一邊都是污泥，一邊卻有蓮花，凡夫就像站在這兩邊的中間，若是有智慧的人，「智者樂出」，就懂得做佛的弟子，出家，就像出污泥中的蓮花一樣。
如作田溝
近於大道
中生蓮華
香潔可意
有生死然
凡夫處邊
智者樂出
為佛弟子
回到耆闍崛山，阿難請佛陀再向大家解釋一下。佛陀開始就向阿難說：「阿難，那個污泥中的蓮花，就像我們現在大家聞法之後，已經發心了，發心出家，不只是自度，還能度親族；不只是度親族，還能度天下眾生。」
眾生就是在出家者的身中，發現了佛法，若能人人用心入佛法，自然佛法在人間，就能夠普遍人群，淨化人心。就像雖然我們還在這個世間，充滿了五濁、充滿了濁氣，因為在這濁氣中，才能產生了蓮花，也就是因為有苦、集、滅、道，所以才會有這分想出世的心。既然想要出世，那就要一念淨信，才能夠覺悟有情，才能夠(成為)真正自覺、覺他的有情。
這段故事，不就是這樣嗎？聽法之後，信受奉行，法就要入心。我們人人本性與佛同等，只是我們一時的迷失，所以聞法、我們就要，好好保護好我們這念心，要用戒、定、慧，不要再讓煩惱覆心。
所以，佛陀對眾生，這種「少智樂小法，不自信作佛」，像這樣，佛陀還是慈悲，用種種方便的法來教化眾生，對眾生的根機、所要追求的果，那就教導你怎樣修因、怎樣成緣，才能夠有這個果。你若淨因、淨緣，自然你就得淨果。這都是我們昨天、過去說的，輔導讓人人能夠得菩薩道，這是佛陀教菩薩法。
少智樂小法
不自信作佛
是故以方便
分別說諸果
雖復說三乘
但為教菩薩
《法華經方便品第二》
我們現在這段(經)文，接下來再說：「舍利弗當知，我聞聖師子，深淨微妙音，喜稱南無佛。」
舍利弗當知
我聞聖師子
深淨微妙音
喜稱南無佛
《法華經方便品第二》
這段，舍利弗，舍利弗就是佛弟子中智慧第一，也是佛陀，要講《法華經》的當機者，他代替比丘群來請佛說法，現在佛陀就再叫舍利弗，稱舍利弗的名，因為舍利弗他最了解佛陀。
舍利弗
是智慧當機者
知佛為聖中之王
一聞大覺
諸佛歎善
猶如聞聖獅子
為獸中之王
所以說「知佛為聖中之王」，因為舍利弗的智慧，他很相信佛陀，佛陀是聖中之王。「一聞大覺，諸佛歎善」，諸佛都很讚歎、讚歎這個善法。只要我們人人用心，好好來聽，佛乃是聖中之王，聽了之後，能夠覺悟，所有的佛，不只是釋迦佛歡喜，所有的佛也是歡喜。
就如聞聖獅子為獸中之王，在森林裡就是以獅為王，很多的獸類，獅是獸中之王。所以說，佛的覺悟在人間，等於是人間的聖王，譬如森林之中以獅為王，同樣的道理，這是表示尊重。獅子若要出聲，牠踞在地上，那就是聲音出去，叫做獅子吼。獅子吼，就是牠的聲音出去，會震動地，聲若出，很多的猛獸都會怕。同樣的道理，佛陀說法，所說的正法能夠破諸邪見，所以，諸邪聞正同樣也會震驚，所以譬如獅子王。
所以「深淨微妙音，喜稱南無佛」。釋迦佛他在描述，所有覺悟之後的諸佛，開始為眾生說法，那個聲音就是深，很深、很清淨、微妙的聲音。
深淨微妙音
喜稱南無佛：
甚深清淨微妙音
即稱念過去諸佛
出聲安慰讚揚之音
釋尊稱南無諸佛
敬禮、皈命諸佛
我們過去有說過，佛陀聲音有五音、八音，那個音聲讓人聽了，會很歡喜、很柔軟、很清楚，能夠深入人的心，這叫做妙音。
所以，尤其是很深奧的法，經過了佛陀所說，應機逗教，人人都能夠接受。所以，「稱念過去(諸)佛」，以現在佛，念過去的佛。「出聲安慰讚揚之音」，過去佛讚歎釋迦佛，釋迦佛來慰喻現在的眾生，這全都是過去佛的聲音、現在佛的聲音。
所以這段(經)文是一語雙關，佛陀的敬仰過去的諸佛，現在的弟子聞佛的聲音能信受，所以說，出聲稱念過去佛，這是釋迦佛，稱念過去(佛)，而過去佛來安慰、來讚歎釋迦佛。釋迦佛貼近了過去諸佛的心，所以他「釋尊稱南無諸佛」，也就是用最敬禮的心，釋尊，他也是「敬禮、皈命諸佛」。哪怕佛陀已經成佛了，他對過去諸佛還是那麼恭敬，何況我們現在凡夫。
所以現在這個時候，真正正是能夠因緣成熟，因為釋迦佛說「我聞聖師子」，他說：「舍利弗，我聽到過去諸佛清淨的微妙音，我內心還是稱南無佛，我還是這麼恭敬。」這就是佛陀的教育。像現在已經成等正覺的佛，已經成佛了還是這麼的敬禮、皈命十方佛。何況我們九法界的眾生，哪能不用真誠的心來皈敬佛陀呢！
如今時
已成正覺的佛
尚且敬禮
皈命十方諸佛
況九法界眾生
怎能不真誠
皈敬於佛呢
「南無」就是皈依的意思，「南無」這兩字，皈依、皈命的意思。連釋迦佛對過去諸佛，他現在也說「皈依佛」，皈命正覺的佛，何況我們現在，這九界的眾生，怎麼能不向佛看齊呢？所以我們要好好用心。這十法界之中，佛陀他用種種的方法，分析了各各因、各各緣。
十法界：
各各因 各各果
不相混濫
故言十法界
又此十法
當體皆是法界
故言十法界
「十法界」，每一界全都有他的因緣。聲聞有聲聞的因，成為現在聲聞的果，那就是有聲聞的因緣。他修行，他的根機，現在就是聽佛的音聲，了解的佛法。若是緣覺，緣覺的因緣，他過去對佛法有知道，但是出生在無佛的時代，他卻是能夠觀這個境界、四季，知道一切境界都不是恆常，就都是無常；緣覺，緣著這個境界，覺悟人世間的無常，這是緣覺的因、緣覺的果。
或者是菩薩，過去親近了諸佛，發心、發願修行，所以他有這樣的因、這樣的果。所以，各各因、各各果，這沒有混到。人家說：「各人造因，各人就是受果報。」這一點都不會混淆。絕對沒辦法說你造我得，你造，你修的是你得，我修的是我得。我將我知道的說給你聽，你若能夠接受，你也是得。所以，這是各各的因，各各的果，沒辦法說我修給你，這是不可能。我能夠說給你聽，你是不是能夠接受，能夠接受，就有得。
「十法界」都是一樣，地獄、餓鬼、畜生，有地獄、餓鬼、畜生，各各的因緣、各各的果報。我們人人，人間也是，各人的因緣果報都不一樣。這在「十法界」的眾生，就是有這樣，各人不同的因緣果報，所以這全都叫做法界。造惡法、受惡果，這也是法；修福、修善得福報，這也是法。修善法得福報，造惡業，那就是得惡果，這是一定的道理，所以善惡都是稱為法。
總而言之，學佛，我們必定要時時用心，知道聞法要好好信受，法入心。人性本來和如來心是一樣，只是我們聽法之後，法都是隨著漏失了，所以，我們的心沒有一個防止。現在的電腦叫做防火牆，一直受外面的駭客，這樣一直進來，破壞你的電腦系統。
同樣的道理，所以我們戒、定、慧，就能防非止惡，保護我們的慧命，不斷地成長。惡的不會再進來，煩惱不斷去除，這是因為我們有戒、定、慧，方向，我們能正確，不會讓它混淆了。各各因、各各果，這種十法界，各有善惡法，所以我們要好好，保持我們一念心，我們善法要增長，惡法要不斷減少，這樣才是我們修學佛法的目的。所以大家要時時多用心。
Explanations by Master Cheng-Yan
Subject: Pay Reverence to the Noble Teacher (禮敬聖師聞法信受)
Date: November.13. 2014
“Listening to the Dharma, we faithfully accept it and take it to heart. Our nature was originally the same as the Tathagata’s. With Leaks, we became ordinary people and thus unenlightened. Pure faith will lead one to enlightenment.”
Everyone must know that when we listen to the Dharma, we must faithfully accept and practice it. When we take it into our hearts, it will nourish our wisdom-life. If we take the Dharma to heart, we will practice precepts, Samadhi and wisdom. If these remain on our minds, we can prevent [objects of] ignorance and afflictions in our surroundings from tempting us. If not, no matter how often we listen to the Dharma, it will continue to leak away. When this happens, thought we know clearly that we have the same awakened nature as the Buddha, because of our Leaks, the Buddha-Dharma is no longer in our minds. It has leaked away, so we remain as ordinary, unawakened people.
However, when we give rise to pure faith, we will become awakened. We must quickly give rise to pure thoughts and take the Buddha-Dharma to heart. During one period of the Buddha’s lifetime, He gave teachings on Vulture Peak. One day, during His time there, 50 young men came to pay their respects. They had arranged to come together and listen to the Buddha teach. This group of young men were all the sons of wealthy families in the city, so they were able to come listen to the Dharma.
The Buddha taught them by talking about all kinds of appearances in the world. Things may seem very joyful and pleasurable, but that happiness and pleasure may also conceal suffering, its causation, cessation and the Path. These young men understood, after they listened, they felt that life was truly impermanent. Looking at their own society, they saw people in need of compassion everywhere. Though all 50 of these young men came from very wealthy families, they saw the poverty and suffering in their own society. Thus, after the Buddha’s explanation, they understood the suffering of birth, aging, illness and death. Moreover, they comprehended the suffering of not attaining desires, parting from loved ones, meeting with those they dislike, etc. The young men had already realized all this. Because they took delight in the Buddha-Dharma, they asked the Buddha to allow them to become monastics. This made the Buddha very happy. These 50 young men all had roots of goodness, so the Buddha agreed [and said], “Welcome bhiksus”. They happily and immediately took refuge, entered the Sangha and took on the appearance of monastics.
News of this eventually spread to the city. Everyone in the city believed in the Buddha-Dharma. They knew that becoming a monastic was a wonderful thing. So, the parents, relatives and friends of these 50 young men all rushed to Vulture Peak to express their gratitude to the Buddha for helping these young men become monastics. They wished these new disciples well and also reverently made offerings. Thus, they hoped to invite the Buddha to lead this group of bhiksus into the city to accept their offerings.
The Buddha agreed. As the bhiksus followed the Buddha into the city, they were welcomed by everyone. They went to the elders homes to receive offerings. When it was time to go back [to Vulture Peak], some of these 50 young men were very reluctant to leave. While they were back in their homes in the city, they were surrounded by the prosperity and pleasures that their families enjoyed.Those things were so mesmerizing to them.Now that they had to return to Vulture Peak, they felt a sense of reluctance.The Buddha understood how these young men felt.The road that they walked on had a sewage ditch beside it.The sanitation was poor, so the dirty mud and filthy things in there gave off a very foul stench.
In one part of this muddy ditch, there were lotus flowers.Lotuses were blooming at the bottom of it.The Buddha stood there and said a few words about how the dirty mud in this ditch by the field had given rise to these lotus flowers.Though the ditch was filthy, the lotus flowers were pure and beautiful.Seeing them brought joy to people.But these flowers have a time when they bloom, and a time when they wilt, just as we humans live and die.In one spot the mud was filthy, but in another there were lotus flowers.
Ordinary people exist between two such places.“Those with wisdom will want to transcend this” and become the Buddha’s disciples and monastics; they are like the lotus flowers growing in the mud.
It is as if, in a ditch by the fields near a great path, a lotus flower has appeared.It is fragrant, pure and agreeable.Cyclic existence is like this [ditch], and ordinary beings stand on the edge.Those with wisdom will want to transcend this and become the Buddha’s disciples.
After they were back on Vulture Peak, Anandda asked the Buddha to explain again.So, the Buddha said to Ananda, “Ananda, the lotus flowers in the mud are like the people who have listened to Dharma and aspired to become monastics. Not only can they transform themselves, they can also transform their relatives. Not only can they transform their relatives, they can also transform all sentient beings.”The Buddha-Dharma can be discovered through [the conduct] of monastics.If we can mindfully penetrate the Dharma, naturally it will spread through the world and bring purity to people’s minds.
Similarly, though we still live in this world of Five Turbidities, the presence of this turbidity is what allows lotus flowers to grow.Knowing the truth of suffering, its causation,cessation and the path to its cessation, we have the will to transcend the world.Since we want to transcend the world, we must have pure faith.Only then can we become awakened.Only then will we be people who awaken themselves and others.Isn’t that what this story tells us?
After we listen to the Dharma, we must faithfully accept and practice it.The Dharma must be taken to heart.Our intrinsic nature is the same as the Buddha’s but we have become temporarily lost.Thus, when we listen to the Dharma, we must carefully safeguard our minds by practicing precepts, Samadhi and wisdom and no longer allowing afflictions to cover our minds.
So, the Buddha had to deal with “those of limited wisdom who delight in the Small [Vehicle] Dharma” and “do not believe that they can become Buddhas,”He was still compassionate.He used various skillful means to teach sentient beings according to their capabilities and according to the states they want to attain.He taught them how to cultivate causes and create conditions in order to achieve certain states.If we have pure causes and pure conditions, we will attain pure states.This is what we have discussed yesterday and in the past.
He guided everyone to reach the Bodhisattva-path.This is how the Buddha taught the Bodhisattva Way.
Those of limited wisdom who delight in the Small [Vehicle] Dharma do not believe that they can become Budhdas.That was why I used skillful means to teach the various fruitions with distinctions.Although I taught the Three Vehicles, I only did to teach the Bodhisattva-path.
The next passage in the sutra states, “Sariputra, you should know that when I heard the Noble Lions deep, pure and wondrous voices, I joyously called out, ‘Namo to all Buddhas’.”
This passage [addressed] Sariputra.He was foremost in wisdom among the Buddha’s disciples and was also the one who initiated the Lotus teachings.He represented all of the bhiksus in requesting teachings from the Buddha. Now, the Buddha called Sariputra by name because He was best understood by Sariputra.
“Sariputra was the wise person the teachings were directed at. He knew the Buddha was the king of noble beings and that listening to Him leads to great awakening. All Buddhas also praised the Buddha’s goodness. He is like the Noble Lion, the king of all beasts.”
“He know the Buddha is the king of noble beings”. Because of Sariputra’s wisdom, he had deep faith in the Buddha. The Buddha is the king of noble beings. “Listening to Him leads to great awakening. All Buddhas also praised the Buddha’s goodness”. All Buddhas had great praise for the Buddha’s virtuous Dharma. We just need to mindfully listen to it. The Buddha is the king of noble beings. If we listen carefully, we can become awakened. All Buddhas, not only Sakyamuni Buddha, were also happy. He is like the Noble Lion, the king of all beasts. The lion is the king of the forest. Among all animals, the lion is the king of beasts. Since the Buddha became enlightened in this world, He is the noble king of the human realm, just like the lion is the king of the forest. In both cases, this title demonstrates respect. Before a lion makes a sound, he will crouch and then let out a sound, which is called a roar. This is a lion’s roar, a sound that will shake the ground. Once he makes this sound, it will frighten many of the other savage beasts.
Similarly, when the Buddha teaches the Dharma, the Right Dharma can eradicate all evil views. And when evil beings hear Right Dharma, they will also be in awe. Thus, He is compared to a lion.
“[They spoke] with deep, pure, wondrous voices. I joyously called out, “Namo to all Buddhas”. Sakyamuni Buddha was describing how, after all Buddhas attain enlightenment and begin to give teachings to sentient beings, their voices are very deep, pure and wondrous.
“[They spoke with] deep, pure and wondrous voices. I joyously called out, “Namo to all Buddhas”: Extremely deep, pure and wondrous voices refers to how the Buddha thought of all past Buddhas’ voices as They spoke appreciation and praise. Sakyamuni Buddha said, “Namo to all Buddhas” to pay respect and take refuge with all Buddhas.”
As we previously discussed, the Buddha’s voice has five or eight characteristic tones. These tones will make listeners very happy, gentle and clear-minded. They can deeply penetrate people’s minds. These are wondrous voices. In particular, when the Buddha teaches deep and profound Dharma according to capabilities, everyone can accept it.
So, “the Buddha thought of all past Buddhas voices as They spoke appreciation and praise”. Past Buddhas appreciated and praised Sakyamuni Buddha for how He consoled sentient beings. These are the voices of all past Buddhas and also of the present Buddha. So, this passage of the sutra has a double meaning. The Buddha revered all past Buddhas, and His disciples faithfully accepted [the Dharma] when they heard His voice. So when He talked about recalling past Buddhas, that meant Sakyamuni Buddha recalled how all past Buddhas had comforted and praised Him. He drew near the minds of past Buddhas. So, He respectfully said, “Namo to all Buddhas” and spoke those words with utmost reverence.
Sakyamuni Buddha also “paid respect and took refuge with all Buddhas”. Though the Buddha had already attained Buddhahood, He still showed utmost respect to all past Buddhas.
How could we unenlightened beings [do any less?] Now is truly the moment that causes and conditions will come to fruition. Sakyamuni Buddha said, “I heard the Noble Lions”. He said, “Sariputra, I have heard the pure and wondrous voices of all past Buddhas. In my heart, I still say, “Namo to all Buddhas” I am still very respectful of them.” This is what the Buddha taught.
“Though He had attained perfect enlightenment and become a Buddha, He still paid respect to and took refuge with all Buddhas of the ten directions.How can we sentient beings of the nine Dharma-realms not take refuge with the Buddhas with genuine sincerity?”
“Namo” means to take refuge. The word “Namo” means to take refuge or to rely on. Even Sakyamuni Buddha says, in regard to past Buddhas, “I take refuge with Buddhas, the Buddhas of perfect enlightenment”. So, how can we sentient beings in the nine Dharma-realms not follow the Buddha’s example? Therefore, we must be very mindful. Within the Ten Dharma-realms, the Buddha has used various methods to explain each cause and condition.
The Ten Dharma-realms: Each has its own causes and its own effects that do not mix with each other, so there are ten Dharma-realms. As for these tem kings of Dharma, their embodiments are Dharma-realms, thus they are the Ten Dharma-realms.
Of the Ten Dharma-realms, each has its own causes and conditions. The causes for becoming Hearers develop into the effects of Hearers. They have the causes and conditions of Hearers. Their spiritual and capabilities allow them to listen to the Buddha’s voice and understand the Buddha-Dharma.
As for Solitary Realizers’ causes and conditions, they knew the Buddha-Dharma in a past life. But they are born in an era without Buddhas. Still, they observe the world and its four season, knowing that no external states can be everlasting. They know that all things are impermanent. Solitary Realizers connect to their surrounding and realize the impermanence of this world. These are the causes and effects conditions causes and conditions of Solitary Realizers.As for Bodhisattvas, thet drew near to Buddhas in the past lives and aspired to engage in spiritual practice. So, they have these kings of causes and effects. Each has its own causes and effects that do not intermix.
It is said, “Each person creates his own causes each will receive his own effects and retributions.” There is no mix-up about this at all. I will never reap what you sowed. You will attain the effects of your practice. I will attain the effects of my practice. When I tell you what I know, if you can accept it, you will also attain the same. So, we each have our own causes and will attain our own effects. I cannot give you the effects of my practice. That is impossible.I can share my [realizations] with you, but you or may not be able to accept them. If you can accept them, you will also attain realizations.
This also applies to all ten Dharma-realms. In the hell, hungry ghost and animal realms each has its own kind of cause and conditions, effect and retributions.It is the same for everyone in the human realm. Each of us had different karmic conditions. All sentient being in the Ten Dharma-realms are subject to their own individual karmic causes and effects. That is why these are called Dharma-realms. When doing evil things leads to evil effects, that is Dharma. When creating blessings and cultivating goodness leads to blessed retributions, that is also Dharma. Cultivating goodness leads to blessings while creating evil karma yields negative effects. This is an absolute truth.
Thus, good and evil are all Dharma. In summary, when we learn the Buddha’s Way, we must always be mindful. When we listen to the Dharma, we must faithfully accept it and take it to heart. Human nature was. Human nature was originally the same as the Buddha-mind. It is just after we listen to the Dharma, it leaks away because our minds do not do anything to prevent it.
Computers, these days, have firewalls to continuously prevent hackers from entering and destroying our computer system. The principle is the same. So, we practice precepts, Samadhi and wisdom to guard against wrongs and stop evils and to safeguard our wisdom-life so it continues to grow. Evil will not enter again and afflictions will continue to be eliminated. This is due to precepts, Samadhi and wisdom.
We must aim ourselves in the right direction and not get confused. We each have our own causes and our own effects. Each of the Ten Dharma-realms has its own [blend] of good and evil. Therefore, we must strive protect our minds. we must help our goodness to grow and our evil to continually diminish. This is our goal in practicing the Buddha-Dharma. So, we must always mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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