20141120《靜思妙蓮華》志求佛道弘大乘 (第440)
（法華經•方便品第二）
⊙「佛為眾生而修行，亦為眾生而成佛，志求覺道弘大乘，隨佛意說暢本懷。」
⊙「從久遠劫來，讚示涅槃法，生死苦永盡，我常如是說。」《法華經 方便品第二》
⊙「舍利弗當知，我見佛子等，志求佛道者，無量千萬億。」《法華經 方便品第二》
⊙佛以舍利弗為當機，警惕眾生，受持佛戒故稱佛子，以必當作佛故。又為菩薩之通名。
⊙又以其依佛之聖教而生聖道種子，又以紹繼佛種，使不斷絕故。大機既發，有紹繼之能，為佛子義。
⊙志求佛道者，無量千萬億：學佛弟子志求佛道，此依寂滅境而發誓願。發一念善，生無量千萬億菩提之果，最勝無有過上。
【證嚴上人開示】
「佛為眾生而修行，亦為眾生而成佛，志求覺道弘大乘，隨佛意說暢本懷。」
佛為眾生而修行
亦為眾生而成佛
志求覺道弘大乘
隨佛意說暢本懷
我們要時時用感恩心，感恩佛陀是為眾生來現相人間，經過了修行，也就是以身作則，用他的身教典範，這樣來教育眾生——怎樣才能成佛？就是要有這樣。對人間的形態、疾苦，有所感覺的人，為什麼人間有這種生老病死苦、求不得苦、愛別離苦、怨憎會苦，還有五陰熾盛苦？世間為什麼有這麼多苦？心若能夠自我覺悟，才會想要如何去找出，解決苦難的問題。我們大家也要問我們自己，日常生活有感覺到嗎？若有感覺人生世間的生態等等，我們才曉得要發心修行。
在追求真理，就是要精進，堪得起人生的磨難。就像佛陀，五年的參訪、六年的苦行，是多麼辛苦！他克服了生活的種種，他照顧他這念心，永遠都是沒有生滅，沒有起心動念，在修行。我們有辦法這樣嗎？這也就是佛陀是我們的典範，佛陀做得到，我們就是跟隨他這樣做，跟隨他這樣修。
佛陀就是要展示給大家看，給大家做典範。佛經過了這一段，他終於覺悟。覺悟的心境是什麼呢？這種為眾生而成佛，這個心境就是靜寂清澄。覺悟之後，還是一樣要廣度眾生。過去的諸佛是這樣，現在的諸佛也是這樣，無非就是教導我們人人，要有這分弘大願的心。
不過，我們眾生往往就是「發心容易，恆心難」。說要去修行很容易，修行過程能守住這念心，實在不容易。
佛在世時，在舍衛國祇樹給孤獨園，那個精舍裡面，有一天，從遠方來了有七位，已經年紀不小了，也是修行者，在婆羅門教，長時間不得覺悟，所以從遠方要來投入佛門。佛陀慈悲，就為這七位上了年齡的婆羅門，為他們剃度，讓他們出家了。
七個人讓他們住在同一室，但是開始時卻也是很精進，過了不久，這七個人，慢慢鬆散了他們的道心，開始講話，所說的都是，無意義的社會事、男女等等，這種無關修行，卻是有關在社會，一切財、色、物欲等等。
佛陀有一天走過他們的室外，聽到這樣大聲談論，社會的男女、財欲等等，佛陀開始就用著很嚴肅的態度，向這七個人開始說話了，就說：「出家應該是要上求佛道、下化眾生，一定要發弘願。你們怎麼能在這個地方，修行的環境中，為什麼大家大聲嬉笑？你們到底要修行，為什麼將心這麼放縱呢？」
「修行者若是心還收不回來，多數有五種，你們的心還停留在那五種仗勢，仗勢就是依賴，你倚仗：第一，仗勢你還年輕；第二、仗勢我們的形態、形貌，莊嚴端正；第三、就是仗勢我們的身體還很健康；第四、仗勢，仗勢我(在)世間，要享用的財物還很多；第五、所仗勢的，就是我的地位很高、名望很大。多數的人都是有仗勢這五樣，現在你們呢？」
「你們現在七個人，現在到底仗勢什麼呢？你們的年齡說年輕，你們也已經沒了，已經年齡這麼大了。說你們形貌端正，老來已經是形體變了、皮(膚)鬆了，肌肉已經萎縮了，老來還有什麼好仗勢？說仗勢你們有錢嗎？其實，既然想要修行，世間財物一切都要捨去，何況世間的財物是無常，五家共有，財物對人生，沒辦法使人不老，財物無法使人永遠不變形，財物無法使人永遠是健康的，所以，你們倚仗財物，你們現在還有什麼好倚仗呢？已經修外道行，也已經過了這麼多年一無所得，從遠途來求皈依、出家，你們有錢嗎？也是有錢也無所好讓我們依靠，你說你的聲望大嗎？名(聲)、地位也是沒有，你們到底是在仗(勢)什麼呢？你們到底是在(依)靠什麼呢？」
「你們在人間既然發心要修行，年齡也已經有了，對世間的欲樂，為什麼還是還沒有脫離俗氣呢？」這種世俗的習氣，怎麼還不能斷呢？」七個人聽了之後，真正徹底慚愧，同時向佛懺悔。
這就是我們人人，應該反省也會有這樣的心嗎？這五件事情是不可靠，隨著時日是這樣在過，唯有我們不生不滅、清淨如琉璃的自性，這才是永遠我們的。佛陀對這七位老比丘說，修行是要「上求佛道，下化眾生」，我們不就是也為了這樣嗎？「上求佛道」，每一天在聽法，每一天都希望我們聽來的法，能和大家分享，讓人人心更明、路更正，心明道正，這是要我們大家聽經之後，互相分享。
日常生活中，我們所造作的，各各有因、各各有緣，我們到底造什麼因、結什麼緣？這是在我們的日常生活中，我們若有心、有志願上求佛道，下化眾生，這樣這個淨業、淨緣，就不斷增長，這叫做智慧。
所以上面(經文)，佛陀說：「從久遠劫來，讚示涅槃法，生死苦永盡，我常如是說。」
從久遠劫來
讚示涅槃法
生死苦永盡
我常如是說
《法華經 方便品第二》
佛陀「從久遠劫來，讚示涅槃法」，一直都在稱讚。這個心要顧好，不生不滅，不生不滅就是涅槃的法，這是一種心靈境界，佛陀不斷，就是要和大家分享與引導，引導入這種，不生滅、涅槃的境界。
所以「生死苦永盡，我常如是說」。生死，在我們現在在修行，我們要顧好這念心，不生滅的心。我們若是有了善法，我們已經入心了，外面的境界，欲念的境界，不要再進到我們的心裡，再生出來；我們已經聽來的法，我們要保存在我們的心，不要將這念心滅掉。死就是滅的意思。所以在凡，在我們凡夫的生死中，在聖人的境界是沒有生滅，沒有生死，這是人的心，修行的心。
這是佛陀用種種的方法，譬喻、言教來引導我們、教育我們，卻是也時時提醒我們，來引導我們，要能到達不生不滅、生死永盡的境界。就是我們的心不生不死，這念心無生死，就是無生滅的意思。
現在這段(經)文再說，佛陀再向舍利弗這樣說：「舍利弗當知，我見佛子等，志求佛道者，無量千萬億。」
舍利弗當知
我見佛子等
志求佛道者
無量千萬億
《法華經 方便品第二》
因為佛生生世世，無量劫以來，不斷教導眾生，不斷現修行相，不斷做眾生的典範，引導眾生修行，所以說「我見佛子等」。因為與眾生結很多的好緣了，大家都有這個願心，數量很多，無量百千萬億，很多。
這就是佛以舍利弗為當機者。因為這麼多人，舍利弗智慧第一，請佛說法的人。
佛以舍利弗為當機
警惕眾生
受持佛戒故稱佛子
以必當作佛故
又為菩薩之通名
所以，警愓，這就是要警惕大家，聽法要用心，受持佛戒，所以全都是叫做佛子。你們既然願意修行，成為三寶弟子，人人要能夠常常自我警惕，自己好好受持戒、定、慧。這是佛的戒律，希望我們身為佛的弟子，人人要有，若能這樣，就是佛子。有這分心，從佛口生的佛子——佛陀說法，成長我們的慧命，所以這樣叫做佛子。
「必當作佛」。若能這樣，有心，願意受持戒、定、慧，從佛口中說出來的法，我們將它接受進來，增長我們的慧命，這樣的人，一定能作佛。這，你有修行，一定(能)到佛的境界，但是修行的過程，就是菩薩道。菩薩的通名叫做佛子；就是說，聽法之後要身體力行，上求佛道，下化眾生，這叫做佛子。
又以其
依佛之聖教
而生聖道種子
又以紹繼佛種
使不斷絕故
大機既發
有紹繼之能
為佛子義
「又以其依佛之聖教」，依著佛的聖教，就是依賴佛所說的教法，「(而)生聖道種子」。因為佛陀在我們的心地，是在為我們播善種子，《無量義經》不就是這麼麼嗎？「布善種子」。佛陀說法，就是在眾生的心地播種，播下了這種，善的種子、智慧的種子。善能造福人間，智慧能紹隆佛種，能用智慧來度眾生，所以叫做「紹繼佛種，使不斷絕」。能夠讓佛法綿綿流長在人間，千百萬億世，這就是佛陀的期待。種子不斷地撒，能夠發芽、能夠成長，成為菩提林，這是佛的期待。希望人人接受佛法，身體力行，行菩薩道，這是佛陀說法的目標。
志求佛道者
無量千萬億：
學佛弟子
志求佛道
此依寂滅境
而發誓願
發一念善
生無量千萬億
菩提之果
最勝無有過上
「志求佛道(者)，無量千萬億。」學佛的人，總是弟子要立志，佛子要立志，志，就是求佛道，要不然我們修行要做什麼呢？我們就是要求通達這條道路。「依寂滅境而發誓願」，佛陀的境界就是寂靜清澄、淨如琉璃，這個境界是我們所要追求的，所以要好好發一念善，從這一念的善，那念種子開始發芽，這就是種子，我們人人要好好保持。
所以叫做，「生無量千萬億。」發這樣的心的人很多，是不是願意守志奉道呢？我們若人人修行，能夠守志奉道，粒粒的種子在人人的心裡，這樣一生無量，你想，不就是生無量千萬億呢？這是要看我們人人，是不是有這念心。
「菩提之果」是「最勝無有(過)上」。各位菩薩，學佛，我們要學得種子入心，這個因緣，種子落土，我們必定要，時時讓它有雨露、水分，滋潤我們的心地，成長我們的種子；雨露、水分，我們還要給它陽光，這種的希望、精進，我們要助長我們心地的這粒種子。
我們還要給它很好的空氣，時時互相勉勵，別人的心得，用在我們的內心；我們的心得，供應給別人，這種像空氣在流通一樣。所以我們心地的種子，也要讓它有因，也要給它種種的緣成就；不要輕視任何一個人所說的話。
前幾天晚上，美國的慈濟人，晚上就請懿仁（靜思人文營運長），來，妳一直都在靜思(人文)，靜思(人文)怎樣在各地開發出來？大陸如何能夠接受我們靜思(人文)，種種出版的東西？我告訴她，妳和大家分享，她在樓下分享，我也聽了，聽得我很歡喜！那種青春活潑，那種純真無邪，那種如何去和人接觸，讓人能起這麼歡喜的心，那麼認真體會到，這個法脈的需要，讓大家有念心，要怎麼樣將「靜思法脈、慈濟宗門」，能在他們的地方，弘揚、光大起來。
聽起來實在是那個過程，活潑、純真，讓人聽她在說話，不會起邪思，也不會起邪念。那種能夠堅定道心，這事實已經這麼多年來，真的是這樣在鋪，那種的心得，我們若聽到，我們也應該能堅定我們的道心。這也像清新的空氣，我們吸收進來，吸收進來，我們才有辦法因緣成長。
各位菩薩，既然修行，就是要修菩薩行，上求佛道，下化眾生。佛陀對那七位老比丘所說的話，應該也是在對我們說。所以，希望我們能念世間無常，我們趕快把握時間，日日反省，日日精進，這在佛法中，慧命才會成長。所以請大家時時要多用心。
Explanations by Master Cheng-Yan
Subject: Vow to Seek the Buddha’s Way (志求佛道弘大乘)
Date: November.20. 2014
“The Buddha, for the sake of sentient beings, engaged in spiritual practice and for their sake attained Buddhahood. We must vow to seek the path to enlightenment and spread the Great Vehicle follow the original teaching the Buddha wanted to give.”
We must always have a heart of gratitude. We must be grateful that the Buddha manifested in this world for our sake. Through His spiritual practice, He taught by example. He used Himself as a role model for teaching sentient beings. How could they attain Buddhahood? They had to be [like them]. Those who sensed the illness and suffering of the world [would ask] why, in this world, is there suffering from birth, aging, illness and death, from not getting what we want, from parting with those we love, from meeting those we hate and from the raging Five Skandhas? Why is there so much suffering in this world? Only when we can awaken ourselves can we think about how to find the answer to the problem of suffering. We all must also ask ourselves, “Do I recognize this in my daily living?” Only when we feel what is happening in the world will we aspire to engage in spiritual practice. To seek the truth, we must be diligent and be able to withstand the difficulties of life.
For example, the Buddha spent five years traveling to seek answers and six years in ascetic practice. This was very hard work. He overcame many kinds [of challenges] and always took good care of His mind so it stayed in a state of non-arising and non-ceasing and did not give rise to discursive thoughts as He engaged in spiritual practice. Can we do the same? This is why the Buddha is our role model. Since He could do it, we can follow His example in our spiritual practice.
The Buddha demonstrated this for us as an example to follow. After going through all this, He finally became enlightened. What is the state of an enlightened mind? By attaining Buddhahood for the sake of all beings, His state of mind became tranquil and clear. After He attained enlightenment, He then widely transformed sentient beings. All past Buddhas did this will present Buddhas are also doing the same. This teaches us that we must aspire to make these kinds of great vows.
However, we sentient beings often find it easy to form aspirations but hard to persevere in them. Saying we want to engage in spiritual cultivation is easy, but sustaining this aspiration as we practice is really not easy. During the Buddha’s lifetime, He lived in the abode at Jeta Grove, in the kingdom of Sravasti. One day, seven people came from far away. All of them were quite old. They were spiritual practitioners of Brahmanism, but after practicing for a long time, they could not attain enlightenment, and they wished to take the Buddhist path. In His compassion, the Buddha shaved their heads and allowed these elderly Brahmans to become monastics. He put the seven of them in the same room. At the beginning, they were very diligent. But soon after, these seven people gradually let their will to practice dissipate. Now, when they talked, everything they discussed was meaningless mundane matters, or romantic relationships and the like. None of this was related to spiritual practice, but had everything to do with wealth, lust, material desires and so on.
One day, the Buddha walked by their room and heard them speaking loudly about sexual and material desires and so on.He began to talk to them with a very serious tone of voice.
He said, “As a monastic, you should seek the Buddha’s Way and transform sentient beings. You must make great vows. How can you sit in a place dedicated to spiritual practice and joke and laugh loudly. If you want to engage in spiritual practice, why do you indulge in these kinds of thoughts? Undisciplined spiritual practitioners cannot rein in their minds mostly because of five factors. They are still attached to these five advantages and rely and depend on them.
“First, they rely on their youth.
Second, they rely on their dignified appearances.
Third, they rely on their physical health.
Fourth, they rely on worldly wealth they have accumulated and still enjoy.
Fifth, they rely on their status and fame.”
“Most people rely on these five advantages.”“What about you? What advantages are the seven of you relying on? In terms of youth, you are no longer young. You are quite advanced in years. Do you have dignified appearances? You physical appearance has changed with age. Your skin is loose and your muscles are weak. As old people, what can you rely on? Are you relying on your wealth? Actually, once you engage in spiritual practice, you should give up your worldly possessions. Moreover, worldly possessions are impermanent and [never truly belong to you]. Material wealth cannot prevent you from aging. It cannot keep your appearance from changing. It cannot ensure your good health. So, if it is wealth you are relying on, can you really depend on it? All of you have practiced a non-Buddhist path for many years without attaining anything, so you came from far away to take refuge and become monastics.
Are you wealthy? Even if you are wealthy, you cannot rely on it. Are you well-known? You do not have fame or status, so exactly what advantages are you relying on? What are you depending on?”Since these seven people had aspired to engage in spiritual practice and were no longer young, why were they still attached to their worldly desires and pleasures?
Why couldn’t they eliminate these mundane habitual tendencies?After these seven people they were truly ashamed and repented before Him.So, all of us must reflect on whether we also have this kind of mindset.These five things are unreliable.As we go about our lives, only our non-arising and non-ceasing, crystal-pure intrinsic nature will be ours forever.
The Buddha told these seven bhikusus that spiritual practice is about “seeking the Buddha’s Way and transforming sentient beings”.Isn’t this what we are also seeking?
We need to “seek the Buddha’s Way”.As you listen to teachings every day, I hope you will share the Dharma you have heard with other people to bring clarity to their minds so they follow the right path.To have clear minds on the right path, after we hear teachings, we must share them with each other.
In our daily living, with the karma we create, we each have our own causes and conditions.Exactly what causes and conditions have we created?If, in our daily living, we have the will and the desire to seek the Buddha’s Way and to transform sentient beings, then our pure karma and conditions will continue to grow.This is wisdom.
As the previous sutra passage states, the Buddha said, “Since a far off kalpa, I have praised and revealed the Dharma of Nirvana. Ending the suffering of samara forever is what I have always taught.”
The Buddha said, “Since a far off kalpa, I have praised and revealed the Dharma of Nirvana.”
He always praised [the importance of] safeguarding the mind so it is non-arising and non-ceasing.Being beyond arising and ceasing is Nirvana; it is a state of mind.The Buddha unceasingly worked to share this with everyone and guide them into this non-arising and non-ceasing state of Nirvana.
So, “Ending the suffering of samsara forever is what I have always taught”. To end cyclic existence we must engage in spiritual practice to take good care of our minds so [our aspiration] does not arise and cease. If we have already taken the virtuous Dharma to heart, external conditions and objects of desires will no longer enter our minds and our minds will no longer give rise to desires. We must preserve the Dharma we have heard in our minds and not allow our aspirations to cease. Ceasing has the same meaning as death, so in the lives of ordinary people going through birth and death in cyclic existence, those with the mental state of noble beings have no arising and ceasing, so there is no birth and death. This is the mind of a spiritual practitioner.
The Buddha used various methods, analogies and expressions, to guide and teach analogies and expressions, to guide and teach. But He also constantly reminds us of and leads us to attain a state of non-arising and non-ceasing, where the suffering of samsara will end forever. This means our minds will not experience birth and death and our aspirations will not arise and cease.
In this next passage of the sutra, the Buddha said to Sariputra, “Sariputra, you should know, I see Buddha-children resolutely seeking the path to Buddhahood, countless trillion of them.”
The Buddha, for man lifetimes, over countless kalpas, has unceasingly taught sentient beings, and displayed the process of spiritual practice to set an example for sentient beings to guide them in their spiritual practice. So He said, “I see Buddha-children”. Since He had formed good affinities with many, many had made this vow. They numbered in countless billions and trillions. This is why the Buddha addressed the teachings to Sariputra. Among all these people, Sariputra was foremost in wisdom and was the one who requested the teaching.
The Buddha addressed the teachings to Sariputra to make sentient beings aware that by upholding precepts, they are named Buddha-children and will certainly attain Buddhahood. [Buddha-children] is another name for Bodhisattvas.
So, [the Buddha] made people aware that they should mindfully listen to the Dharma and uphold the precepts. All who do this are Buddha-children. Since we willingly engage in spiritual practice and are disciples of the Three Treasures, we must constantly remind ourselves to be vigilant and practice precepts, Samadhi and wisdom. These are the Buddha’s rules. He hopes that, as His disciples, we will all uphold them. By doing so, we are Buddha-children. Those of us with this resolve are children born of His speech and His teachings will nurture our wisdom-life. Thus we are called Buddha-children.
“[We] will certainly attain Buddhahood”. If we mindfully and willingly practice precepts, Samadhi and wisdom and accept the Dharma spoken by the Buddha to help our wisdom-life grow, we will certainly attain Buddhahood. Through this spiritual practice, we will certainly attain the state of Buddhahood. But throughout this process of spiritual practice, we are Bodhisattvas. Buddha-children is another name for Bodhisattvas. This means those who listen to the Dharma and then put it into practice, seek the Buddha’s Way and transform all beings are called Buddha-children.
“Moreover, in accordance with the Buddha’s noble teachings, they produce the seeds of the noble path. Since Buddha-seeds are constantly sowed, they will never disappear [from the world]. Since those with great capabilities are inspired, they are able to carry on the teachings. This is the meaning of Buddha-children.”
“Moreover, in accordance with the Buddha’s noble teachings, based on teachings given by the Buddha, they produce the seeds of the noble path”. The Buddha sowed the seeds of goodness in the fields of our minds. Doesn’t the Sutra of Infinite Meanings talk about “spreading the seeds of goodness?” when the Buddha expounded the Dharma, He sowed seeds in the minds of sentient beings.
He sowed seeds of goodness and wisdom. Goodness can benefit the world. Wisdom can nourish Buddha-seeds and be used to transform sentient beings. So, “since Buddha-seeds are constantly sowed, they will never disappear [from the world]”. This allows the Buddha-Dharma to continuously remain in the world for millions of billions of lifetimes. This is the Buddha’s hope. Seeds can be endlessly sown, then sprout, grow. And become a forest of Bodhi-trees. This is the Buddha’s hope, that everyone will accept the Buddha-Dharma, put it into practice and walk the Bodhisattva-path. This is the Buddha’s goal in teaching the Dharma.
“[They] resolutely seek the path to Buddhahood, countless trillions of them: The Buddha’s disciples vow to seek the path to Buddhahood and this state of Nirvana. This is the great vow they make. Developing one good aspiration gives rise to trillions. The Bodhi-fruit is the most exceptional and unsurpassed.”
“[They] resolutely seek the path to Buddhahood, countless trillions of them”. Those who learn the Buddha’s Way must make a resolve. The resolve we Buddha-children make must be seek the path to Buddhahood. Why else would we engage in spiritual practice? We seek to reach [the end of] this path “and this state of Nirvana. This is the great vow [we] make.” The state of Buddhahood is tranquil and clear, pure as crystal. This is the state that we should seek.
So, we must form good aspirations. These good aspirations will then begin to sprout like a seed. They are like seeds. We must protect and nurture them well.So, [one seed] gives rise to countless trillions.” Many people have formed this aspiration, but are they willing to maintain their resolve and follow the Path?
If we all engage in spiritual practice, uphold our resolve and follow the Path, one seed after another will enter people’s minds. This is how one gives rise to infinity. Think about it, won’t this give rise to countless trillions? This all depends on whether each of us have this aspiration. “The Bodhi-fruit is the most exceptional and unsurpassed.”
Dear Bodhisattvas, when we learn the Buddha’s Way this seed must penetrate our minds. After the seed is planted in the field, we must ensure it has rain, dew and other moisture. This will moisten the field in our minds and help our seeds grow. Along with water, we need to give it sunlight.
Similarly, with hope and diligence, we can help the seed in our minds grow. We must give it very clean air. Similarly, we must encourage each other. We apply other people’s realizations to ourselves and share our own realizations with others. This is like the circulation of air.
So, for the seed in the field of our minds, we must provide the cause and the conditions for its success. We cannot look down on what anyone says.
The night before last, the US Tzu Chi volunteers invited Yi Ren (Maureen Siao) to share “You have worked with Jing Si Books and Café for a long time. How have these cafes spread everywhere? How can China accept the books and media produced by Jing Si publications?” I said her, “Share your experience with them.”
As she shared, I also listened. What I heard made me very joyful. Her youthful energy, purity and honesty, and the way she connects with people bring such happiness and help them to truly realize the necessity of the Dharma-lineage. This led them to aspire to spread the Jing-Si Dharma-lineage and the Tzu Chi School of Buddhism so that wherever they live these can become widely known.
As she talked about the process, she was lively and wholesome. So when people hear her speak, they do not give rise to improper thoughts. They become firm in their spiritual aspiration. The reality is that over many years, this is the why she had paved this road. When we hear her experience, we can also strengthen our spiritual aspirations.
This is like pure and fresh air. Only by breathing it in and absorbing it will we have the conditions for growth.
Dear Bodhisattvas, since we are practitioners, we must practice the Bodhisattva-path, seek the Buddha’s Way and transform sentient beings. What the Buddha said to the seven elderly bhiksus is what He wants to say to us. So, I hope we remember that life is impermanent, and quickly seize the time to reflect and diligently advance every day. Immersed in Dharma, our wisdom-life can grow. So everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•方便品第二）
⊙「佛為眾生而修行，亦為眾生而成佛，志求覺道弘大乘，隨佛意說暢本懷。」
⊙「從久遠劫來，讚示涅槃法，生死苦永盡，我常如是說。」《法華經 方便品第二》
⊙「舍利弗當知，我見佛子等，志求佛道者，無量千萬億。」《法華經 方便品第二》
⊙佛以舍利弗為當機，警惕眾生，受持佛戒故稱佛子，以必當作佛故。又為菩薩之通名。
⊙又以其依佛之聖教而生聖道種子，又以紹繼佛種，使不斷絕故。大機既發，有紹繼之能，為佛子義。
⊙志求佛道者，無量千萬億：學佛弟子志求佛道，此依寂滅境而發誓願。發一念善，生無量千萬億菩提之果，最勝無有過上。
【證嚴上人開示】
「佛為眾生而修行，亦為眾生而成佛，志求覺道弘大乘，隨佛意說暢本懷。」
佛為眾生而修行
亦為眾生而成佛
志求覺道弘大乘
隨佛意說暢本懷
我們要時時用感恩心，感恩佛陀是為眾生來現相人間，經過了修行，也就是以身作則，用他的身教典範，這樣來教育眾生——怎樣才能成佛？就是要有這樣。對人間的形態、疾苦，有所感覺的人，為什麼人間有這種生老病死苦、求不得苦、愛別離苦、怨憎會苦，還有五陰熾盛苦？世間為什麼有這麼多苦？心若能夠自我覺悟，才會想要如何去找出，解決苦難的問題。我們大家也要問我們自己，日常生活有感覺到嗎？若有感覺人生世間的生態等等，我們才曉得要發心修行。
在追求真理，就是要精進，堪得起人生的磨難。就像佛陀，五年的參訪、六年的苦行，是多麼辛苦！他克服了生活的種種，他照顧他這念心，永遠都是沒有生滅，沒有起心動念，在修行。我們有辦法這樣嗎？這也就是佛陀是我們的典範，佛陀做得到，我們就是跟隨他這樣做，跟隨他這樣修。
佛陀就是要展示給大家看，給大家做典範。佛經過了這一段，他終於覺悟。覺悟的心境是什麼呢？這種為眾生而成佛，這個心境就是靜寂清澄。覺悟之後，還是一樣要廣度眾生。過去的諸佛是這樣，現在的諸佛也是這樣，無非就是教導我們人人，要有這分弘大願的心。
不過，我們眾生往往就是「發心容易，恆心難」。說要去修行很容易，修行過程能守住這念心，實在不容易。
佛在世時，在舍衛國祇樹給孤獨園，那個精舍裡面，有一天，從遠方來了有七位，已經年紀不小了，也是修行者，在婆羅門教，長時間不得覺悟，所以從遠方要來投入佛門。佛陀慈悲，就為這七位上了年齡的婆羅門，為他們剃度，讓他們出家了。
七個人讓他們住在同一室，但是開始時卻也是很精進，過了不久，這七個人，慢慢鬆散了他們的道心，開始講話，所說的都是，無意義的社會事、男女等等，這種無關修行，卻是有關在社會，一切財、色、物欲等等。
佛陀有一天走過他們的室外，聽到這樣大聲談論，社會的男女、財欲等等，佛陀開始就用著很嚴肅的態度，向這七個人開始說話了，就說：「出家應該是要上求佛道、下化眾生，一定要發弘願。你們怎麼能在這個地方，修行的環境中，為什麼大家大聲嬉笑？你們到底要修行，為什麼將心這麼放縱呢？」
「修行者若是心還收不回來，多數有五種，你們的心還停留在那五種仗勢，仗勢就是依賴，你倚仗：第一，仗勢你還年輕；第二、仗勢我們的形態、形貌，莊嚴端正；第三、就是仗勢我們的身體還很健康；第四、仗勢，仗勢我(在)世間，要享用的財物還很多；第五、所仗勢的，就是我的地位很高、名望很大。多數的人都是有仗勢這五樣，現在你們呢？」
「你們現在七個人，現在到底仗勢什麼呢？你們的年齡說年輕，你們也已經沒了，已經年齡這麼大了。說你們形貌端正，老來已經是形體變了、皮(膚)鬆了，肌肉已經萎縮了，老來還有什麼好仗勢？說仗勢你們有錢嗎？其實，既然想要修行，世間財物一切都要捨去，何況世間的財物是無常，五家共有，財物對人生，沒辦法使人不老，財物無法使人永遠不變形，財物無法使人永遠是健康的，所以，你們倚仗財物，你們現在還有什麼好倚仗呢？已經修外道行，也已經過了這麼多年一無所得，從遠途來求皈依、出家，你們有錢嗎？也是有錢也無所好讓我們依靠，你說你的聲望大嗎？名(聲)、地位也是沒有，你們到底是在仗(勢)什麼呢？你們到底是在(依)靠什麼呢？」
「你們在人間既然發心要修行，年齡也已經有了，對世間的欲樂，為什麼還是還沒有脫離俗氣呢？」這種世俗的習氣，怎麼還不能斷呢？」七個人聽了之後，真正徹底慚愧，同時向佛懺悔。
這就是我們人人，應該反省也會有這樣的心嗎？這五件事情是不可靠，隨著時日是這樣在過，唯有我們不生不滅、清淨如琉璃的自性，這才是永遠我們的。佛陀對這七位老比丘說，修行是要「上求佛道，下化眾生」，我們不就是也為了這樣嗎？「上求佛道」，每一天在聽法，每一天都希望我們聽來的法，能和大家分享，讓人人心更明、路更正，心明道正，這是要我們大家聽經之後，互相分享。
日常生活中，我們所造作的，各各有因、各各有緣，我們到底造什麼因、結什麼緣？這是在我們的日常生活中，我們若有心、有志願上求佛道，下化眾生，這樣這個淨業、淨緣，就不斷增長，這叫做智慧。
所以上面(經文)，佛陀說：「從久遠劫來，讚示涅槃法，生死苦永盡，我常如是說。」
從久遠劫來
讚示涅槃法
生死苦永盡
我常如是說
《法華經 方便品第二》
佛陀「從久遠劫來，讚示涅槃法」，一直都在稱讚。這個心要顧好，不生不滅，不生不滅就是涅槃的法，這是一種心靈境界，佛陀不斷，就是要和大家分享與引導，引導入這種，不生滅、涅槃的境界。
所以「生死苦永盡，我常如是說」。生死，在我們現在在修行，我們要顧好這念心，不生滅的心。我們若是有了善法，我們已經入心了，外面的境界，欲念的境界，不要再進到我們的心裡，再生出來；我們已經聽來的法，我們要保存在我們的心，不要將這念心滅掉。死就是滅的意思。所以在凡，在我們凡夫的生死中，在聖人的境界是沒有生滅，沒有生死，這是人的心，修行的心。
這是佛陀用種種的方法，譬喻、言教來引導我們、教育我們，卻是也時時提醒我們，來引導我們，要能到達不生不滅、生死永盡的境界。就是我們的心不生不死，這念心無生死，就是無生滅的意思。
現在這段(經)文再說，佛陀再向舍利弗這樣說：「舍利弗當知，我見佛子等，志求佛道者，無量千萬億。」
舍利弗當知
我見佛子等
志求佛道者
無量千萬億
《法華經 方便品第二》
因為佛生生世世，無量劫以來，不斷教導眾生，不斷現修行相，不斷做眾生的典範，引導眾生修行，所以說「我見佛子等」。因為與眾生結很多的好緣了，大家都有這個願心，數量很多，無量百千萬億，很多。
這就是佛以舍利弗為當機者。因為這麼多人，舍利弗智慧第一，請佛說法的人。
佛以舍利弗為當機
警惕眾生
受持佛戒故稱佛子
以必當作佛故
又為菩薩之通名
所以，警愓，這就是要警惕大家，聽法要用心，受持佛戒，所以全都是叫做佛子。你們既然願意修行，成為三寶弟子，人人要能夠常常自我警惕，自己好好受持戒、定、慧。這是佛的戒律，希望我們身為佛的弟子，人人要有，若能這樣，就是佛子。有這分心，從佛口生的佛子——佛陀說法，成長我們的慧命，所以這樣叫做佛子。
「必當作佛」。若能這樣，有心，願意受持戒、定、慧，從佛口中說出來的法，我們將它接受進來，增長我們的慧命，這樣的人，一定能作佛。這，你有修行，一定(能)到佛的境界，但是修行的過程，就是菩薩道。菩薩的通名叫做佛子；就是說，聽法之後要身體力行，上求佛道，下化眾生，這叫做佛子。
又以其
依佛之聖教
而生聖道種子
又以紹繼佛種
使不斷絕故
大機既發
有紹繼之能
為佛子義
「又以其依佛之聖教」，依著佛的聖教，就是依賴佛所說的教法，「(而)生聖道種子」。因為佛陀在我們的心地，是在為我們播善種子，《無量義經》不就是這麼麼嗎？「布善種子」。佛陀說法，就是在眾生的心地播種，播下了這種，善的種子、智慧的種子。善能造福人間，智慧能紹隆佛種，能用智慧來度眾生，所以叫做「紹繼佛種，使不斷絕」。能夠讓佛法綿綿流長在人間，千百萬億世，這就是佛陀的期待。種子不斷地撒，能夠發芽、能夠成長，成為菩提林，這是佛的期待。希望人人接受佛法，身體力行，行菩薩道，這是佛陀說法的目標。
志求佛道者
無量千萬億：
學佛弟子
志求佛道
此依寂滅境
而發誓願
發一念善
生無量千萬億
菩提之果
最勝無有過上
「志求佛道(者)，無量千萬億。」學佛的人，總是弟子要立志，佛子要立志，志，就是求佛道，要不然我們修行要做什麼呢？我們就是要求通達這條道路。「依寂滅境而發誓願」，佛陀的境界就是寂靜清澄、淨如琉璃，這個境界是我們所要追求的，所以要好好發一念善，從這一念的善，那念種子開始發芽，這就是種子，我們人人要好好保持。
所以叫做，「生無量千萬億。」發這樣的心的人很多，是不是願意守志奉道呢？我們若人人修行，能夠守志奉道，粒粒的種子在人人的心裡，這樣一生無量，你想，不就是生無量千萬億呢？這是要看我們人人，是不是有這念心。
「菩提之果」是「最勝無有(過)上」。各位菩薩，學佛，我們要學得種子入心，這個因緣，種子落土，我們必定要，時時讓它有雨露、水分，滋潤我們的心地，成長我們的種子；雨露、水分，我們還要給它陽光，這種的希望、精進，我們要助長我們心地的這粒種子。
我們還要給它很好的空氣，時時互相勉勵，別人的心得，用在我們的內心；我們的心得，供應給別人，這種像空氣在流通一樣。所以我們心地的種子，也要讓它有因，也要給它種種的緣成就；不要輕視任何一個人所說的話。
前幾天晚上，美國的慈濟人，晚上就請懿仁（靜思人文營運長），來，妳一直都在靜思(人文)，靜思(人文)怎樣在各地開發出來？大陸如何能夠接受我們靜思(人文)，種種出版的東西？我告訴她，妳和大家分享，她在樓下分享，我也聽了，聽得我很歡喜！那種青春活潑，那種純真無邪，那種如何去和人接觸，讓人能起這麼歡喜的心，那麼認真體會到，這個法脈的需要，讓大家有念心，要怎麼樣將「靜思法脈、慈濟宗門」，能在他們的地方，弘揚、光大起來。
聽起來實在是那個過程，活潑、純真，讓人聽她在說話，不會起邪思，也不會起邪念。那種能夠堅定道心，這事實已經這麼多年來，真的是這樣在鋪，那種的心得，我們若聽到，我們也應該能堅定我們的道心。這也像清新的空氣，我們吸收進來，吸收進來，我們才有辦法因緣成長。
各位菩薩，既然修行，就是要修菩薩行，上求佛道，下化眾生。佛陀對那七位老比丘所說的話，應該也是在對我們說。所以，希望我們能念世間無常，我們趕快把握時間，日日反省，日日精進，這在佛法中，慧命才會成長。所以請大家時時要多用心。
Explanations by Master Cheng-Yan
Subject: Vow to Seek the Buddha’s Way (志求佛道弘大乘)
Date: November.20. 2014
“The Buddha, for the sake of sentient beings, engaged in spiritual practice and for their sake attained Buddhahood. We must vow to seek the path to enlightenment and spread the Great Vehicle follow the original teaching the Buddha wanted to give.”
We must always have a heart of gratitude. We must be grateful that the Buddha manifested in this world for our sake. Through His spiritual practice, He taught by example. He used Himself as a role model for teaching sentient beings. How could they attain Buddhahood? They had to be [like them]. Those who sensed the illness and suffering of the world [would ask] why, in this world, is there suffering from birth, aging, illness and death, from not getting what we want, from parting with those we love, from meeting those we hate and from the raging Five Skandhas? Why is there so much suffering in this world? Only when we can awaken ourselves can we think about how to find the answer to the problem of suffering. We all must also ask ourselves, “Do I recognize this in my daily living?” Only when we feel what is happening in the world will we aspire to engage in spiritual practice. To seek the truth, we must be diligent and be able to withstand the difficulties of life.
For example, the Buddha spent five years traveling to seek answers and six years in ascetic practice. This was very hard work. He overcame many kinds [of challenges] and always took good care of His mind so it stayed in a state of non-arising and non-ceasing and did not give rise to discursive thoughts as He engaged in spiritual practice. Can we do the same? This is why the Buddha is our role model. Since He could do it, we can follow His example in our spiritual practice.
The Buddha demonstrated this for us as an example to follow. After going through all this, He finally became enlightened. What is the state of an enlightened mind? By attaining Buddhahood for the sake of all beings, His state of mind became tranquil and clear. After He attained enlightenment, He then widely transformed sentient beings. All past Buddhas did this will present Buddhas are also doing the same. This teaches us that we must aspire to make these kinds of great vows.
However, we sentient beings often find it easy to form aspirations but hard to persevere in them. Saying we want to engage in spiritual cultivation is easy, but sustaining this aspiration as we practice is really not easy. During the Buddha’s lifetime, He lived in the abode at Jeta Grove, in the kingdom of Sravasti. One day, seven people came from far away. All of them were quite old. They were spiritual practitioners of Brahmanism, but after practicing for a long time, they could not attain enlightenment, and they wished to take the Buddhist path. In His compassion, the Buddha shaved their heads and allowed these elderly Brahmans to become monastics. He put the seven of them in the same room. At the beginning, they were very diligent. But soon after, these seven people gradually let their will to practice dissipate. Now, when they talked, everything they discussed was meaningless mundane matters, or romantic relationships and the like. None of this was related to spiritual practice, but had everything to do with wealth, lust, material desires and so on.
One day, the Buddha walked by their room and heard them speaking loudly about sexual and material desires and so on.He began to talk to them with a very serious tone of voice.
He said, “As a monastic, you should seek the Buddha’s Way and transform sentient beings. You must make great vows. How can you sit in a place dedicated to spiritual practice and joke and laugh loudly. If you want to engage in spiritual practice, why do you indulge in these kinds of thoughts? Undisciplined spiritual practitioners cannot rein in their minds mostly because of five factors. They are still attached to these five advantages and rely and depend on them.
“First, they rely on their youth.
Second, they rely on their dignified appearances.
Third, they rely on their physical health.
Fourth, they rely on worldly wealth they have accumulated and still enjoy.
Fifth, they rely on their status and fame.”
“Most people rely on these five advantages.”“What about you? What advantages are the seven of you relying on? In terms of youth, you are no longer young. You are quite advanced in years. Do you have dignified appearances? You physical appearance has changed with age. Your skin is loose and your muscles are weak. As old people, what can you rely on? Are you relying on your wealth? Actually, once you engage in spiritual practice, you should give up your worldly possessions. Moreover, worldly possessions are impermanent and [never truly belong to you]. Material wealth cannot prevent you from aging. It cannot keep your appearance from changing. It cannot ensure your good health. So, if it is wealth you are relying on, can you really depend on it? All of you have practiced a non-Buddhist path for many years without attaining anything, so you came from far away to take refuge and become monastics.
Are you wealthy? Even if you are wealthy, you cannot rely on it. Are you well-known? You do not have fame or status, so exactly what advantages are you relying on? What are you depending on?”Since these seven people had aspired to engage in spiritual practice and were no longer young, why were they still attached to their worldly desires and pleasures?
Why couldn’t they eliminate these mundane habitual tendencies?After these seven people they were truly ashamed and repented before Him.So, all of us must reflect on whether we also have this kind of mindset.These five things are unreliable.As we go about our lives, only our non-arising and non-ceasing, crystal-pure intrinsic nature will be ours forever.
The Buddha told these seven bhikusus that spiritual practice is about “seeking the Buddha’s Way and transforming sentient beings”.Isn’t this what we are also seeking?
We need to “seek the Buddha’s Way”.As you listen to teachings every day, I hope you will share the Dharma you have heard with other people to bring clarity to their minds so they follow the right path.To have clear minds on the right path, after we hear teachings, we must share them with each other.
In our daily living, with the karma we create, we each have our own causes and conditions.Exactly what causes and conditions have we created?If, in our daily living, we have the will and the desire to seek the Buddha’s Way and to transform sentient beings, then our pure karma and conditions will continue to grow.This is wisdom.
As the previous sutra passage states, the Buddha said, “Since a far off kalpa, I have praised and revealed the Dharma of Nirvana. Ending the suffering of samara forever is what I have always taught.”
The Buddha said, “Since a far off kalpa, I have praised and revealed the Dharma of Nirvana.”
He always praised [the importance of] safeguarding the mind so it is non-arising and non-ceasing.Being beyond arising and ceasing is Nirvana; it is a state of mind.The Buddha unceasingly worked to share this with everyone and guide them into this non-arising and non-ceasing state of Nirvana.
So, “Ending the suffering of samsara forever is what I have always taught”. To end cyclic existence we must engage in spiritual practice to take good care of our minds so [our aspiration] does not arise and cease. If we have already taken the virtuous Dharma to heart, external conditions and objects of desires will no longer enter our minds and our minds will no longer give rise to desires. We must preserve the Dharma we have heard in our minds and not allow our aspirations to cease. Ceasing has the same meaning as death, so in the lives of ordinary people going through birth and death in cyclic existence, those with the mental state of noble beings have no arising and ceasing, so there is no birth and death. This is the mind of a spiritual practitioner.
The Buddha used various methods, analogies and expressions, to guide and teach analogies and expressions, to guide and teach. But He also constantly reminds us of and leads us to attain a state of non-arising and non-ceasing, where the suffering of samsara will end forever. This means our minds will not experience birth and death and our aspirations will not arise and cease.
In this next passage of the sutra, the Buddha said to Sariputra, “Sariputra, you should know, I see Buddha-children resolutely seeking the path to Buddhahood, countless trillion of them.”
The Buddha, for man lifetimes, over countless kalpas, has unceasingly taught sentient beings, and displayed the process of spiritual practice to set an example for sentient beings to guide them in their spiritual practice. So He said, “I see Buddha-children”. Since He had formed good affinities with many, many had made this vow. They numbered in countless billions and trillions. This is why the Buddha addressed the teachings to Sariputra. Among all these people, Sariputra was foremost in wisdom and was the one who requested the teaching.
The Buddha addressed the teachings to Sariputra to make sentient beings aware that by upholding precepts, they are named Buddha-children and will certainly attain Buddhahood. [Buddha-children] is another name for Bodhisattvas.
So, [the Buddha] made people aware that they should mindfully listen to the Dharma and uphold the precepts. All who do this are Buddha-children. Since we willingly engage in spiritual practice and are disciples of the Three Treasures, we must constantly remind ourselves to be vigilant and practice precepts, Samadhi and wisdom. These are the Buddha’s rules. He hopes that, as His disciples, we will all uphold them. By doing so, we are Buddha-children. Those of us with this resolve are children born of His speech and His teachings will nurture our wisdom-life. Thus we are called Buddha-children.
“[We] will certainly attain Buddhahood”. If we mindfully and willingly practice precepts, Samadhi and wisdom and accept the Dharma spoken by the Buddha to help our wisdom-life grow, we will certainly attain Buddhahood. Through this spiritual practice, we will certainly attain the state of Buddhahood. But throughout this process of spiritual practice, we are Bodhisattvas. Buddha-children is another name for Bodhisattvas. This means those who listen to the Dharma and then put it into practice, seek the Buddha’s Way and transform all beings are called Buddha-children.
“Moreover, in accordance with the Buddha’s noble teachings, they produce the seeds of the noble path. Since Buddha-seeds are constantly sowed, they will never disappear [from the world]. Since those with great capabilities are inspired, they are able to carry on the teachings. This is the meaning of Buddha-children.”
“Moreover, in accordance with the Buddha’s noble teachings, based on teachings given by the Buddha, they produce the seeds of the noble path”. The Buddha sowed the seeds of goodness in the fields of our minds. Doesn’t the Sutra of Infinite Meanings talk about “spreading the seeds of goodness?” when the Buddha expounded the Dharma, He sowed seeds in the minds of sentient beings.
He sowed seeds of goodness and wisdom. Goodness can benefit the world. Wisdom can nourish Buddha-seeds and be used to transform sentient beings. So, “since Buddha-seeds are constantly sowed, they will never disappear [from the world]”. This allows the Buddha-Dharma to continuously remain in the world for millions of billions of lifetimes. This is the Buddha’s hope. Seeds can be endlessly sown, then sprout, grow. And become a forest of Bodhi-trees. This is the Buddha’s hope, that everyone will accept the Buddha-Dharma, put it into practice and walk the Bodhisattva-path. This is the Buddha’s goal in teaching the Dharma.
“[They] resolutely seek the path to Buddhahood, countless trillions of them: The Buddha’s disciples vow to seek the path to Buddhahood and this state of Nirvana. This is the great vow they make. Developing one good aspiration gives rise to trillions. The Bodhi-fruit is the most exceptional and unsurpassed.”
“[They] resolutely seek the path to Buddhahood, countless trillions of them”. Those who learn the Buddha’s Way must make a resolve. The resolve we Buddha-children make must be seek the path to Buddhahood. Why else would we engage in spiritual practice? We seek to reach [the end of] this path “and this state of Nirvana. This is the great vow [we] make.” The state of Buddhahood is tranquil and clear, pure as crystal. This is the state that we should seek.
So, we must form good aspirations. These good aspirations will then begin to sprout like a seed. They are like seeds. We must protect and nurture them well.So, [one seed] gives rise to countless trillions.” Many people have formed this aspiration, but are they willing to maintain their resolve and follow the Path?
If we all engage in spiritual practice, uphold our resolve and follow the Path, one seed after another will enter people’s minds. This is how one gives rise to infinity. Think about it, won’t this give rise to countless trillions? This all depends on whether each of us have this aspiration. “The Bodhi-fruit is the most exceptional and unsurpassed.”
Dear Bodhisattvas, when we learn the Buddha’s Way this seed must penetrate our minds. After the seed is planted in the field, we must ensure it has rain, dew and other moisture. This will moisten the field in our minds and help our seeds grow. Along with water, we need to give it sunlight.
Similarly, with hope and diligence, we can help the seed in our minds grow. We must give it very clean air. Similarly, we must encourage each other. We apply other people’s realizations to ourselves and share our own realizations with others. This is like the circulation of air.
So, for the seed in the field of our minds, we must provide the cause and the conditions for its success. We cannot look down on what anyone says.
The night before last, the US Tzu Chi volunteers invited Yi Ren (Maureen Siao) to share “You have worked with Jing Si Books and Café for a long time. How have these cafes spread everywhere? How can China accept the books and media produced by Jing Si publications?” I said her, “Share your experience with them.”
As she shared, I also listened. What I heard made me very joyful. Her youthful energy, purity and honesty, and the way she connects with people bring such happiness and help them to truly realize the necessity of the Dharma-lineage. This led them to aspire to spread the Jing-Si Dharma-lineage and the Tzu Chi School of Buddhism so that wherever they live these can become widely known.
As she talked about the process, she was lively and wholesome. So when people hear her speak, they do not give rise to improper thoughts. They become firm in their spiritual aspiration. The reality is that over many years, this is the why she had paved this road. When we hear her experience, we can also strengthen our spiritual aspirations.
This is like pure and fresh air. Only by breathing it in and absorbing it will we have the conditions for growth.
Dear Bodhisattvas, since we are practitioners, we must practice the Bodhisattva-path, seek the Buddha’s Way and transform sentient beings. What the Buddha said to the seven elderly bhiksus is what He wants to say to us. So, I hope we remember that life is impermanent, and quickly seize the time to reflect and diligently advance every day. Immersed in Dharma, our wisdom-life can grow. So everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment