20141121《靜思妙蓮華》恭敬聞法弘願顯理(第441)
（法華經•方便品第二）
⊙「弘願顯理正教，精誠法寶定慧，持戒守真弘道，威儀出俗僧寶。」
⊙「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》
⊙「咸以恭敬心，皆來至佛所，曾從諸佛聞，方便所說法。」《法華經方便品第二》
⊙咸以恭敬心，皆來至佛所：四眾圍繞佛座前，如是等咸以恭敬心。為敬重佛法，乃至合掌以敬心，欲聞具足道，皆來至佛所。
⊙舍利弗領眾請佛云：我等比丘過去亦曾從諸佛聞法受教化。
⊙如世尊四十多年以來，妙權實道施教阿含、方等、般若等，具歷諸教調適，故云：曾從諸佛聞，方便所說法。
【證嚴上人開示】
「弘願顯理正教，精誠法寶定慧，持戒守真弘道，威儀出俗僧寶。」
弘願顯理正教
精誠法寶定慧
持戒守真弘道
威儀出俗僧寶
我們學佛必定要發弘願，將我們所學的佛法入心。入心，還要再身體力行，道理要將它顯現出來。
我們過去常常說「無為法」，道理是無形，所以要用有形的事相，來將它顯達出來，所以我們必定要弘願。立這個心願，將佛陀非常深奧的道理，在我們的行為中表達，表達出了佛的正法、正教。這是修學佛者，我們的本分事，所以希望人人要有這念心願。
我們若要開始讀經之前，<爐香讚>，不就是「誠意方殷」，我們面對著經文要「誠意方殷」。其實，…「經者，道也；道者，路也。」就是對經的誠意，對我們日常所走的路，也是要很誠意。經的裡面，讀誦佛的世界、菩薩的世界；道的道理，就是佛、菩薩鋪出來這條道路，我們要很誠意，輕輕踏，不要傷害到這條道路。
日常的生活中，待人處事要很謹慎，這也是叫做誠意，這也叫做精進；這也就是叫做我們法在行中，行在這個道路中。所以，我們必定為了疼惜這個道，我們走路要輕，就是在護法。
佛、菩薩鋪出來的這條路，讓我們走，我們要輕輕走，很誠意來走，向前前進，不要去傷到這個道。輕輕走，不要傷到這個道、路，所以這叫做「精誠法寶定慧」。我們要走這條路，就是要行在法中，步步都是寶、句句都是法。我們心在法中，我們行在法中，行在佛道中，所以我們的心就會在定與慧裡。
我們的心，定在這條道上，我們待人處事都是在慧中，所以戒、定、慧是在我們的日常生活中，所以這叫做法在行中。這要持戒，定、慧不能缺戒，所以我們要「持戒守真弘道」。我們持戒，要守護我們這一念心，我們這念真，真如本性。
人人的真如本性若守得住，不受外面的污濁再薰染我們，保持我們的戒、定、慧，與這個五濁惡世、紛紛擾擾的這種人群中，我們不會被它污染了，我們還能守住我們的真如本性，這才是真正我們學佛的真功夫。
這都是我們的身、口、意，舉手動足中，我們的行為、態度，能夠表現出佛的正法教育。我們人人的身上都是要有責任，我們人人要負起了、弘揚佛法的使命，所以我們必定要「持戒守真弘道』」，這樣才能夠現出了「威儀出俗僧寶」。
原來人人這個智慧，「在佛不增，在凡不減」，與佛同等，真如本性之中，在真如本性的內涵中，就已經有這樣這麼淨潔的智慧。所以，在我們出家人的身上，就是要將它表達出來。所以佛、法、僧，具足在我們的身上，在我們的使命上，所以我們必定，要時時固守著威儀。
眾生既然平等，既然是人人本具佛性，為什麼又要再另外又用，佛、法、僧這個名詞呢？那就是我們能夠專心一志，現出了身與心的行合一，就是那分清淨無染、出俗,很無染著，那就是威儀了，這就是僧團。僧團的真、善，那種潔淨的美，就像是靜寂清澄，如琉璃無染著那種的潔淨，這種的威儀態度，這是很重要。所以我們人人學佛，必定要在法中，時時用佛法來莊嚴我們的身。
佛在世時，大家就是常常心中有一分羨慕，也有一分疑問，覺得僧團中阿難為什麼，讓大家看朋都是人見人歡喜？阿難的威儀出眾，那種態度的莊嚴，佛有三十二相，阿難有三十相。可見讓人見了，心就起了那分尊重、愛敬。到底阿難是什麼樣的因緣，能夠出生在王族中，還能與佛同族？
佛陀出家了，阿難與佛相差那麼多歲，因為佛出家成佛那一天，是阿難出世那一天，所以阿難叫做慶喜，出世了，聽到佛成道了，所以大家歡喜，佛陀又再回到皇宮，度他的親族出家，阿難也是其中之一，隨佛出家了。
阿難到底過去生中，是造什麼福呢？為什麼這一生能當佛的侍者？又佛所說的法，能夠句句入阿難的心中，聞法，法入心就不會忘記。到底阿難過去生中，是造什麼福業呢？什麼因緣？大家議論紛紛。
佛陀就開始說：過去無量數劫以前，一位師父和一位沙彌在修行。這位師父對這位沙彌，非常的疼惜，但是也非常的嚴格。他不斷說法給沙彌聽，但是，要沙彌每一天，就將師父說過的經法，要爯背誦起來。
不過，每天沙彌都要去沿門托缽，有候出去托缽，從深山到市集的地方要去托缽，要走很長的路。若能夠順利，就早早回來，這樣就有時間，可以背誦師父的教法。若是太晚回來，師父也會很嚴格的教訓。若是經文複誦得好，師父也會很歡喜。所以這位沙彌，他一定要很精進。
有一天，已經很晚了，托缽還是空缽，所以這位沙彌，在路上要回來的時候很擔心。那當中有一位長者，看到，就去問他：「小沙彌，你到底在擔心什麼？看你的態度，心事重重。」這位小沙彌就向這位長者說：「我的師父很疼惜我，不過對我的教育很嚴格。我每天一定要背那麼多，師父所說的法，我一定要背出來，這是需要時間，不過我每天都要出來托缽，如果不順利的時候，就是會很晚回去，像今天，今天我回去，一定會被我的師父嚴格處罰。」
這位長者聽了之後，帶著微笑，恭敬對這位沙彌這樣說：「有這種的困難！你也很難得，小小的年紀那麼精進，我想你每一天可以到我家裡，我每天準時供養你，這樣你就可以每天準時，回到師父身邊，精進、聽法、複誦。」沙彌聽了很歡喜，從此開始，每一天都能夠，準時回到師父的身邊，認真聽師父說法。很用功，法入心，他能夠複誦，一句一字都沒有漏失掉，這樣能過著這麼順，平順修行的日子。
佛陀說到這裡，佛陀就告訴大家說：「你們知道嗎？那位師父就是定光佛，那位沙彌就是我，那位長者就是阿難。無數劫以前，當我在修行的時候，阿難就開始這樣來擁護著我，讓我能夠順利、無憂慮，不用擔心，專心修行。這是阿難生生世世，都像這樣護著我的道心，讓我這樣在修行。就像今生此世在我的身邊，保護著我的日常起居一樣。」
這是阿難他能夠，生生世世隨著佛陀，他能夠在佛的周圍，去獻供、護法，這就是阿難今生此世能夠得到「法入阿難心」，能夠一句一字都不漏掉，在阿難的心裡。所以，我們今天，能夠有經可以誦、有法可以聽，我們也要很感恩阿難。
這是佛陀和阿難，阿難修行的過程。所以我們每一個人，都有這個使命，「弘願顯理正教，精誠法寶定慧，持戒守真弘道，威儀出俗僧寶」。
弘願顯理正教
精誠法寶定慧
持戒守真弘道
威儀出俗僧寶
所以我們大家真的要有心修行，就像前次那段經文說，「舍利弗當知」。
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》
佛陀在僧團中，舍利弗為請法的代表者，所以佛陀又再叫舍利弗，要知道，「我見佛子等」，我看你們大家都是從佛口生子。佛所說法，法入人人的心，人人成長慧命，這叫做佛子。「志求佛道者，無量千萬億」，大家已經立志，開始向佛道走，這已經是這麼多(人)。
下面這段經文再說「咸以恭敬心，皆來至佛所，曾從諸佛聞，方便所說法。」
咸以恭敬心
皆來至佛所
曾從諸佛聞
方便所說法
《法華經方便品第二》
有很多的佛子，無量千萬億，已經開始發心要求佛道的人，都是用那分恭敬心。我們還記得，在好幾個月前開始，我們就說過了，佛陀開始要說《法華經》時，沒辦法接受的，已經五千人退席。所以現在在法華會上的這些人，都是「咸以恭敬心」。全部，「咸」就是全部，用這種恭敬的心。
「皆來至佛所」。退下的人退了，但是來的人還是不斷地來。佛陀講《法華經》的道場，不斷增長了來聞法的人。用恭敬心來，來到佛的地方。這個場合，靈鷲山講《法華經》這個法會裡，「四眾圍繞佛座(前) 」，在佛座的面前，不斷地人一直進來了。
咸以恭敬心
皆來至佛所：
四眾圍繞佛座前
如是等咸以恭敬心
為敬重佛法
乃至合掌以敬心
欲聞具足道
皆來至佛所
佛陀在講法的過程，有這麼多很恭敬的人，圍繞在佛座前，很多人。「如是等咸以恭敬心」，都是很恭敬的心來，「為敬重佛法，乃至合掌以敬心」，大家在聽法，那個心的恭敬，表達在身行，就是這樣合掌恭敬。
我們都知道，在約旦，濟暉他就是這樣說，凡是每天每天打開大愛(臺)，「人間菩提」，或者晨語，他聽都是跪著雙手合掌。
現在在聽法，也有一樣有這麼恭敬的弟子，何況佛的時代呢？所以這種「為敬重佛法，乃至合掌以敬心，欲聞具足道」，所要聽的就是從佛，暢佛心懷說出來的，這種「具足道」。不是三乘法，是一乘實法，這叫做「具足道」。「皆來至佛所」，這些人都來到佛的地方，就是靈山會。
這是「曾從諸佛聞，方便所說法」，這些人全都是曾聽過，過去的佛所說的法。就是像現在舍利弗，舍利弗化是僧眾的領導者，也是領導大家向佛這樣說：「我等比丘，過去亦曾從諸佛聞法受教化。」這是舍利弗，也是領導大家這樣說。
舍利弗領眾
請佛云：
我等比丘
過去亦曾從諸佛
聞法受教化
過去就是這樣聽佛講法，「方便所說法」，應該過去也是這樣，現在佛也是這樣。
如世尊
四十多年以來
妙權實道施教
阿含、方等、
般若等
具歷諸教調適
故云：曾從諸佛聞
方便所說法
釋迦佛他，世尊四十多年的時間以來，都是用「妙權實道」來施教。「妙權」是三乘，因為眾生的根機差別，所以不得不，佛陀就要牽引過去的因緣，就像在說阿難為什麼，能夠人見人歡喜。若對他們說，本來就是真如本性，本來人人就是有這麼莊嚴威儀，真如淨如琉璃的本性在。這樣大家沒辦法去體會。所以佛陀就要引述無量數劫以前，那位，那位沙彌和他的師父，甚至定光佛，這種的因緣。「佛佛道同」，過去佛是這樣，現在佛是這樣，這叫做「妙權」。
「實道」，還是不離開真實法。所以佛陀就講「阿含」、「方等」、「般若」、「法華」，最前面的是「華嚴」，這叫做五時，五時設教。
所以這是「(應)機」，真的是等等，已經經歷過了這些教、教法，所以現在正是適當，一直調適過來，不論是上、中、下根機，到這個時候應該要會合，共同要具足在這個真實道，那就是現在的妙法，《法華經》裡面所說的道理。這個時候講法正是時(候)，講這個真實法的時候。
各位，學佛真的要好好用心。經、道、路，這就是我們要時時身體力行，弘揚這個法，保護這個法，讓這個法能夠綿綿不斷，延續下去，這就是我們的使命。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Respectfully Listen to the Teachings (恭敬聞法弘願顯理)
Date: November.21. 2014
“With great vows, we reveal truths and right teachings. With diligence and reverence, the treasure of Dharma brings Samadhi and wisdom. With the upholding of precepts, we safeguard our true nature and propagate the Path. With dignified demeanor, we transcend the ordinary as the treasure of Sangha.”
When we learn the Buddha’s Way, we must make great vows. After the Buddha-Dharma we learn is taken to heart, we must also put it into practice. We must manifest these truths. In the past we have often talked about “unconditioned Dharma.” Truths are intangible, so we must reveal them through tangible matters and appearances. Therefore, we must make great vows and form the aspiration to express the Buddha’s truly profound, mysterious principles through our behavior. We demonstrate the Right Dharma and teachings. This is our core duty as Buddhist practitioners. So, I hope everyone has this aspiration.
The chant that we recite before reading sutras, the Incense Chant, speaks of “utmost reverence”. Toward the sutra text, we must have an attitude of “utmost reverence”. Indeed, “the sutra is a path, this path is a road to walk on.” This conveys our reverence toward the sutras. We should feel the same reverence toward the road that we walk each day. In the sutras, we read about the states of Buddhas and Bodhisattvas. This path and its principles are the road paved by Buddhas and Bodhisattvas. We must walk it with great reverence and care so we do not damage this road.
In our daily living, we must be very cautious in working with people. This is another way of showing our reverence. This is also how we diligently advance. This is how the Dharma can exist in our actions; we are walking this road.
So, because we cherish this path, we must walk on it carefully. This is how we protect the Dharma. Buddhas and Bodhisattvas have paved this path for us to walk on, so we must advance on it with reverence and great care. We must avoid damaging this path. By walking carefully, we avoid damaging this road. Thus, “With diligence and reverence, the treasure of Dharma brings Samadhi and wisdom.”
If we want to walk this path, we must act in accordance with the Dharma. Every step we take is precious, every sentence we hear is Dharma. The Dharma is in our hearts and in our actions as we walk the path to Buddhahood. Thus our minds will be in Samadhi and have wisdom. When our minds are focused on this path, we will be wise in dealing with people and matters. This is how precepts, Samadhi and wisdom can be a part of our daily living. This is how the Dharma is in our actions.
This requires upholding precepts. We cannot have Samadhi and wisdom without precepts. So, “with the upholding of precepts, we safeguard our true nature and propagate the Path.” We uphold precepts to safeguard our minds and our intrinsic nature of True Suchness. If we can safeguard our nature of True Suchness, we can avoid the influence of external defilements. By maintaining precepts, Samadhi and wisdom, we will not be affected by the constant troubles from people in the evil world of Five Turbidities. We will not be defiled by them. If we can maintain our nature of True Suchness, we have true mastery of the Buddha’s teachings.
Through our body, speech and mind, every move we make, our behavior and our attitude, we can demonstrate the Buddha’s Right Dharma. All of us have this responsibility. We must all shoulder the mission of spreading the Buddha-Dharma. Thus, “with the upholding of precepts, we safeguard our true nature and propagate the Path.”
Then we can demonstrate how, “with ordinary as the treasure of Sangha.”
Indeed, the wisdom in our nature is “no greater in Buddhas and no less in ordinary people.” Within our Buddha-nature, our nature of True Suchness, there is already pure wisdom.
Thus, we monastics must demonstrate this through our conduct. So, the Buddha, Dharma and Sangha are made complete by who we are and by our missions. So, in everything we do, we must maintain a dignified demeanor. Since all sentient beings are equal, and since we all intrinsically have Buddha-nature, why do we use different terms for the Buddha, Dharma and Sangha? If we can focus our minds with a single resolve and display a body and mind in harmony, we will transcend the worldly and be pure and undefiled. This is what we mean by dignified demeanor.
In the Sangha, we find that this truth, goodness and pure beauty is very tranquil and clear, as pure and free of defilements as crystal. Having this dignified demeanor is very important.
So, as we learn the Buddha’s Way, we must be immersed in the Dharma and constantly use it to dignify ourselves. In the Buddha’s lifetime, although everyone had always admired [Ananda], they also wondered why, among everyone in the Sangha, Ananda was someone whom everyone was happy to see. His dignified demeanor surpassed everyone else; he had a magnificent presence.
The Buddha had 32 Mark, The Buddha had 32 Marks and Ananda had 30, so when people saw him, they felt a sense of respect and affection. What causes and conditions led Ananda to be born in the royal family and to be related to the Buddha? The Buddha and Ananda were very far apart in age. They day the Buddha attained enlightenment, was the day Ananda was born. So, “Ananda” means “joy.” His birth and the Buddha’s enlightenment brought everyone happiness. When the Buddha returned to the palace to transform His relatives. Ananda was among those who followed the Buddha to become a monastic.
Exactly what blessings did Ananda create in his past lives? What led to his becoming the Buddha’s attendant in this lifetime? In addition, every word of the Buddha’s teachings entered his mind. Once he took them to heart, he never forgot them.
So, what blessed karma did Ananda create in his past lives? What were his causes and conditions? They were all discussing this. So, the Buddha began to tell this story. Countless kalpas ago, a Dharma Master and a novice monk engaged in spiritual practice. The Dharma Master deeply cared for the novice, but was also very strict with him; he constantly expounded the Dharma for him. Every day, this novice had to memorize and recite the teachings his master gave. However, the novice also had to go out each day and beg for alms door to door. The road between the deep mountains and the city was very long. If things went smoothly, he could come back early and would have time to recite his master’s teachings. If he came back late, the master would strictly discipline him. If he could recite the sutras well, his master would be very happy.
So, this novice was determined to be diligent. One day, it was already very late, but his alms bowl was still empty. So, this novice was very worried as he walked along the road. At this time, an elder saw him and asked, “Young novice, what are you so worried about? You look like you have a lot on your mind.” The young novice told the elder, “My master cares about me very much, but the training he gives me is very strict. Every day, I have to memorize the many teachings that he has given me. I have to be able to recite them. This takes time. But I also have to beg for alms every day. If things do not go smoothly. I cannot return home until it is very late. Today for example, when I go back. I will certainly be punished by my master.”
When the elder heard this, he smiled and respectfully said to the novice, “You face such difficulties! You are quite a rare person, so diligent for one so young. Come to my house every day at the same time and I will make offerings to you regularly. Then you can return to your master on time every day to diligently listen to and recite and Dharma”. The novice was very gland to hear this. From then on, every day he was able to return to his master on time to diligently listen to the Dharma. He worked hard to take it to heart so he was able to memorize and recite every sentience and every word without fail. In this way, he was able to smoothly engage in spiritual practice.
At this point, the Buddha said to everyone, “Do you know? That Dharma Master was Burning Lamp Buddha, the novice was me. And that elder was Ananda. Countless kalpas ago, when I first engaged in spiritual practice, Ananda supported me so I could focus on my spiritual practice without trouble and worries. Lifetime after lifetime, he has protected my spiritual aspirations so I could engage in spiritual practice. Similarly, in this lifetime he is by my side, taking care of my daily living. Because Ananda had been with the Buddha lifetime after lifetime, making offerings and supporting him, in this present lifetime, the Dharma was able to penetrate Ananda’s mind, and not a single word or sentence was lost. They all remained in his mind.
This is why today, we have sutras to recite and teachings to hear. So, we must be grateful to Ananda. This is the Buddha and Anada’s journey of spiritual cultivation. Each and every one of us has this mission.
“With great vows, we reveal truths and right teachings. With diligence and reverence, the treasure of Dharma brings Samadhi and wisdom. With upholding of precepts, we safeguard our true nature and propagate and Path. With dignified demeanor, we transcend the ordinary as the treasure of Sangha.”
So, we must resolve to engage in spiritual practice. As the previous section of the sutra states, “Sariputra, you should know”.
“Sariputra, you should know, I see Buddha-children resolutely seeking the path to Buddhahood, countless trillions of them”.
For the Buddha’s Sangha, Sariputra was their representative for requesting the Dharma. So, the Buddha said to Sariputra, “I see Buddha-children”. He saw all of them as children born of His speech. They took the Dharma He taught to heart and developed their wisdom-life. This made them Buddha-children. [They] “resolutely seek the path to Buddhahood”. Many of them had already made vows and begun to walk the path to Buddhahood. There were many like this. The next section of the sutra states,
“All of them, with hearts of reverence, come to the place of the Buddha. They have previously heard from all Buddhas the skillful teachings of the Dharma”.
Countless trillions of Buddha-children have aspired to seek the path to Buddhahood with utmost reverence. We should remember that many months ago, we discussed how, as the Buddha began to expound the Lotus Sutra, some could not accept it, and 5000 people had already left the assembly. Thus, of those remaining at the Lotus assembly, “all of them [had] hearts of reverence”. All of them there [listened with] hearts of reverence. “They come to the place of the Buddha”. There were some who had already left, but others still continued to arrive. More and more people came to the Lotus assembly to listen to the Dharma. With reverence, they went to where the Buddha was, to the Dharma-assembly on Vulture Peak, [the place] where He was teaching the Lotus Sutra. “The fourfold assembly surrounded the Buddha”. People continued to come before the Buddha.
“All of them, with hearts of reverence, came to the place of the Buddha: The fourfold assembly surrounded the Buddha. All of them, with heart of reverence, showed respect to the Buddha-Dharma by putting palms together reverently. Hoping to listen to the perfect teachings, they came to the place of the Buddha”.
While He was expounding the Dharma, many people reverently surrounded the Buddha. “All of them, with hearts of reverence showed respect to the Buddha-Dharma by putting palms together reverently.” As everyone listens to the Dharma, they show reverence through physical action by putting palms together respectfully.
We all know that Chi Hui in Jordon, when he turns on Da Ai TV every day and watches Life Wisdom or Wisdom at Dawn, will kneel with his palms together. [In this era], there is still a disciple who is so reverent, not to mention those during the Buddha’s time!
So, “[they] show respect to the Buddha-Dharma by putting palms together with reverence, hoping to listen perfect teachings.” What they wanted to hear was the Buddha freely carrying out His original intent, giving these “perfect teachings.” These teachings are not the Three Vehicles, but the One Vehicle of ultimate reality. They are “the perfect teachings. [They] come to the place of the Buddha.” All these people came to where the Buddha was at the Vulture Peak Assembly. “They have previously heard from all Buddhas the skillful teachings of the Dharma.” These people had all heard the Dharma from past Buddhas.
Even Sariputra, a leader of the Sangha, led everyone in saying to the Buddha, “We the bhiksus have, in the past, listened to the Dharma and accepted teachings from all Buddhas.”
Sariutra led everyone in saying this. In the past lives they heard Buddhas teach the Dharma. “The skillful teachings of the Dharma” must have been how past Buddhas taught as well. It should be the same with the present Buddha.
The World-Honored One, for more than 40 years, had given wondrous provisional teachings of the True Path. The Agama, Vaipulya, Prajna and so on, contain all the past teachings for training us. Thus it is said, “They have previously heard from all Buddhas the skillful teachings of the Dharma.”
Sakyamuni Buddha spent more than 40 years teachings wondrous provisional teachings of the True Path. Those are the Three Vehicle. Because sentient beings’ capabilities varied, the Buddha had to make references to past causes and conditions, for example, why people who saw Ananda felt happiness and respect. If He told them that they intrinsically had a nature of True Suchness, that they inherently had this dignified demeanor and crystal-pure nature of True Suchness, none of them would be able to comprehend it.
So, He had to tell a story from many kalpas ago about the novice, his master, and even Burning Light Buddha. These kinds of causes and conditions [were shared by all Buddhas]. This is what past Buddhas did and what the present Buddha is doing. Those were “wondrous provisional teachings. They were “of the True Path, still in line with True dharma.”
So the Buddha gave the Agama, Vaipulya, Prajna and Lotus teachings and at the very beginning, the Avatamsaka. These are the Five Periods of Teachings. So, He taught according to capabilities. Indeed, He had already given all these teachings. After all this time, now the moment was right; He had brought them to the right point. Whether those listening had great, average or limited capabilities, the time was right for all of them to come together on the True Path. That is the wondrous Dharma being taught now, the principes contained within the Lotus Sutra. Now, the time was right for Him to expound the true Dharma.
Everyone, we must be mindful in earning the Buddha’s Way. The sutra is a path, a road. This is what we must constantly put into practice. We must propagate and protect the Dharma so it can be passed on without end. This is our mission. Therefore, all of us 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）
⊙「弘願顯理正教，精誠法寶定慧，持戒守真弘道，威儀出俗僧寶。」
⊙「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》
⊙「咸以恭敬心，皆來至佛所，曾從諸佛聞，方便所說法。」《法華經方便品第二》
⊙咸以恭敬心，皆來至佛所：四眾圍繞佛座前，如是等咸以恭敬心。為敬重佛法，乃至合掌以敬心，欲聞具足道，皆來至佛所。
⊙舍利弗領眾請佛云：我等比丘過去亦曾從諸佛聞法受教化。
⊙如世尊四十多年以來，妙權實道施教阿含、方等、般若等，具歷諸教調適，故云：曾從諸佛聞，方便所說法。
【證嚴上人開示】
「弘願顯理正教，精誠法寶定慧，持戒守真弘道，威儀出俗僧寶。」
弘願顯理正教
精誠法寶定慧
持戒守真弘道
威儀出俗僧寶
我們學佛必定要發弘願，將我們所學的佛法入心。入心，還要再身體力行，道理要將它顯現出來。
我們過去常常說「無為法」，道理是無形，所以要用有形的事相，來將它顯達出來，所以我們必定要弘願。立這個心願，將佛陀非常深奧的道理，在我們的行為中表達，表達出了佛的正法、正教。這是修學佛者，我們的本分事，所以希望人人要有這念心願。
我們若要開始讀經之前，<爐香讚>，不就是「誠意方殷」，我們面對著經文要「誠意方殷」。其實，…「經者，道也；道者，路也。」就是對經的誠意，對我們日常所走的路，也是要很誠意。經的裡面，讀誦佛的世界、菩薩的世界；道的道理，就是佛、菩薩鋪出來這條道路，我們要很誠意，輕輕踏，不要傷害到這條道路。
日常的生活中，待人處事要很謹慎，這也是叫做誠意，這也叫做精進；這也就是叫做我們法在行中，行在這個道路中。所以，我們必定為了疼惜這個道，我們走路要輕，就是在護法。
佛、菩薩鋪出來的這條路，讓我們走，我們要輕輕走，很誠意來走，向前前進，不要去傷到這個道。輕輕走，不要傷到這個道、路，所以這叫做「精誠法寶定慧」。我們要走這條路，就是要行在法中，步步都是寶、句句都是法。我們心在法中，我們行在法中，行在佛道中，所以我們的心就會在定與慧裡。
我們的心，定在這條道上，我們待人處事都是在慧中，所以戒、定、慧是在我們的日常生活中，所以這叫做法在行中。這要持戒，定、慧不能缺戒，所以我們要「持戒守真弘道」。我們持戒，要守護我們這一念心，我們這念真，真如本性。
人人的真如本性若守得住，不受外面的污濁再薰染我們，保持我們的戒、定、慧，與這個五濁惡世、紛紛擾擾的這種人群中，我們不會被它污染了，我們還能守住我們的真如本性，這才是真正我們學佛的真功夫。
這都是我們的身、口、意，舉手動足中，我們的行為、態度，能夠表現出佛的正法教育。我們人人的身上都是要有責任，我們人人要負起了、弘揚佛法的使命，所以我們必定要「持戒守真弘道』」，這樣才能夠現出了「威儀出俗僧寶」。
原來人人這個智慧，「在佛不增，在凡不減」，與佛同等，真如本性之中，在真如本性的內涵中，就已經有這樣這麼淨潔的智慧。所以，在我們出家人的身上，就是要將它表達出來。所以佛、法、僧，具足在我們的身上，在我們的使命上，所以我們必定，要時時固守著威儀。
眾生既然平等，既然是人人本具佛性，為什麼又要再另外又用，佛、法、僧這個名詞呢？那就是我們能夠專心一志，現出了身與心的行合一，就是那分清淨無染、出俗,很無染著，那就是威儀了，這就是僧團。僧團的真、善，那種潔淨的美，就像是靜寂清澄，如琉璃無染著那種的潔淨，這種的威儀態度，這是很重要。所以我們人人學佛，必定要在法中，時時用佛法來莊嚴我們的身。
佛在世時，大家就是常常心中有一分羨慕，也有一分疑問，覺得僧團中阿難為什麼，讓大家看朋都是人見人歡喜？阿難的威儀出眾，那種態度的莊嚴，佛有三十二相，阿難有三十相。可見讓人見了，心就起了那分尊重、愛敬。到底阿難是什麼樣的因緣，能夠出生在王族中，還能與佛同族？
佛陀出家了，阿難與佛相差那麼多歲，因為佛出家成佛那一天，是阿難出世那一天，所以阿難叫做慶喜，出世了，聽到佛成道了，所以大家歡喜，佛陀又再回到皇宮，度他的親族出家，阿難也是其中之一，隨佛出家了。
阿難到底過去生中，是造什麼福呢？為什麼這一生能當佛的侍者？又佛所說的法，能夠句句入阿難的心中，聞法，法入心就不會忘記。到底阿難過去生中，是造什麼福業呢？什麼因緣？大家議論紛紛。
佛陀就開始說：過去無量數劫以前，一位師父和一位沙彌在修行。這位師父對這位沙彌，非常的疼惜，但是也非常的嚴格。他不斷說法給沙彌聽，但是，要沙彌每一天，就將師父說過的經法，要爯背誦起來。
不過，每天沙彌都要去沿門托缽，有候出去托缽，從深山到市集的地方要去托缽，要走很長的路。若能夠順利，就早早回來，這樣就有時間，可以背誦師父的教法。若是太晚回來，師父也會很嚴格的教訓。若是經文複誦得好，師父也會很歡喜。所以這位沙彌，他一定要很精進。
有一天，已經很晚了，托缽還是空缽，所以這位沙彌，在路上要回來的時候很擔心。那當中有一位長者，看到，就去問他：「小沙彌，你到底在擔心什麼？看你的態度，心事重重。」這位小沙彌就向這位長者說：「我的師父很疼惜我，不過對我的教育很嚴格。我每天一定要背那麼多，師父所說的法，我一定要背出來，這是需要時間，不過我每天都要出來托缽，如果不順利的時候，就是會很晚回去，像今天，今天我回去，一定會被我的師父嚴格處罰。」
這位長者聽了之後，帶著微笑，恭敬對這位沙彌這樣說：「有這種的困難！你也很難得，小小的年紀那麼精進，我想你每一天可以到我家裡，我每天準時供養你，這樣你就可以每天準時，回到師父身邊，精進、聽法、複誦。」沙彌聽了很歡喜，從此開始，每一天都能夠，準時回到師父的身邊，認真聽師父說法。很用功，法入心，他能夠複誦，一句一字都沒有漏失掉，這樣能過著這麼順，平順修行的日子。
佛陀說到這裡，佛陀就告訴大家說：「你們知道嗎？那位師父就是定光佛，那位沙彌就是我，那位長者就是阿難。無數劫以前，當我在修行的時候，阿難就開始這樣來擁護著我，讓我能夠順利、無憂慮，不用擔心，專心修行。這是阿難生生世世，都像這樣護著我的道心，讓我這樣在修行。就像今生此世在我的身邊，保護著我的日常起居一樣。」
這是阿難他能夠，生生世世隨著佛陀，他能夠在佛的周圍，去獻供、護法，這就是阿難今生此世能夠得到「法入阿難心」，能夠一句一字都不漏掉，在阿難的心裡。所以，我們今天，能夠有經可以誦、有法可以聽，我們也要很感恩阿難。
這是佛陀和阿難，阿難修行的過程。所以我們每一個人，都有這個使命，「弘願顯理正教，精誠法寶定慧，持戒守真弘道，威儀出俗僧寶」。
弘願顯理正教
精誠法寶定慧
持戒守真弘道
威儀出俗僧寶
所以我們大家真的要有心修行，就像前次那段經文說，「舍利弗當知」。
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》
佛陀在僧團中，舍利弗為請法的代表者，所以佛陀又再叫舍利弗，要知道，「我見佛子等」，我看你們大家都是從佛口生子。佛所說法，法入人人的心，人人成長慧命，這叫做佛子。「志求佛道者，無量千萬億」，大家已經立志，開始向佛道走，這已經是這麼多(人)。
下面這段經文再說「咸以恭敬心，皆來至佛所，曾從諸佛聞，方便所說法。」
咸以恭敬心
皆來至佛所
曾從諸佛聞
方便所說法
《法華經方便品第二》
有很多的佛子，無量千萬億，已經開始發心要求佛道的人，都是用那分恭敬心。我們還記得，在好幾個月前開始，我們就說過了，佛陀開始要說《法華經》時，沒辦法接受的，已經五千人退席。所以現在在法華會上的這些人，都是「咸以恭敬心」。全部，「咸」就是全部，用這種恭敬的心。
「皆來至佛所」。退下的人退了，但是來的人還是不斷地來。佛陀講《法華經》的道場，不斷增長了來聞法的人。用恭敬心來，來到佛的地方。這個場合，靈鷲山講《法華經》這個法會裡，「四眾圍繞佛座(前) 」，在佛座的面前，不斷地人一直進來了。
咸以恭敬心
皆來至佛所：
四眾圍繞佛座前
如是等咸以恭敬心
為敬重佛法
乃至合掌以敬心
欲聞具足道
皆來至佛所
佛陀在講法的過程，有這麼多很恭敬的人，圍繞在佛座前，很多人。「如是等咸以恭敬心」，都是很恭敬的心來，「為敬重佛法，乃至合掌以敬心」，大家在聽法，那個心的恭敬，表達在身行，就是這樣合掌恭敬。
我們都知道，在約旦，濟暉他就是這樣說，凡是每天每天打開大愛(臺)，「人間菩提」，或者晨語，他聽都是跪著雙手合掌。
現在在聽法，也有一樣有這麼恭敬的弟子，何況佛的時代呢？所以這種「為敬重佛法，乃至合掌以敬心，欲聞具足道」，所要聽的就是從佛，暢佛心懷說出來的，這種「具足道」。不是三乘法，是一乘實法，這叫做「具足道」。「皆來至佛所」，這些人都來到佛的地方，就是靈山會。
這是「曾從諸佛聞，方便所說法」，這些人全都是曾聽過，過去的佛所說的法。就是像現在舍利弗，舍利弗化是僧眾的領導者，也是領導大家向佛這樣說：「我等比丘，過去亦曾從諸佛聞法受教化。」這是舍利弗，也是領導大家這樣說。
舍利弗領眾
請佛云：
我等比丘
過去亦曾從諸佛
聞法受教化
過去就是這樣聽佛講法，「方便所說法」，應該過去也是這樣，現在佛也是這樣。
如世尊
四十多年以來
妙權實道施教
阿含、方等、
般若等
具歷諸教調適
故云：曾從諸佛聞
方便所說法
釋迦佛他，世尊四十多年的時間以來，都是用「妙權實道」來施教。「妙權」是三乘，因為眾生的根機差別，所以不得不，佛陀就要牽引過去的因緣，就像在說阿難為什麼，能夠人見人歡喜。若對他們說，本來就是真如本性，本來人人就是有這麼莊嚴威儀，真如淨如琉璃的本性在。這樣大家沒辦法去體會。所以佛陀就要引述無量數劫以前，那位，那位沙彌和他的師父，甚至定光佛，這種的因緣。「佛佛道同」，過去佛是這樣，現在佛是這樣，這叫做「妙權」。
「實道」，還是不離開真實法。所以佛陀就講「阿含」、「方等」、「般若」、「法華」，最前面的是「華嚴」，這叫做五時，五時設教。
所以這是「(應)機」，真的是等等，已經經歷過了這些教、教法，所以現在正是適當，一直調適過來，不論是上、中、下根機，到這個時候應該要會合，共同要具足在這個真實道，那就是現在的妙法，《法華經》裡面所說的道理。這個時候講法正是時(候)，講這個真實法的時候。
各位，學佛真的要好好用心。經、道、路，這就是我們要時時身體力行，弘揚這個法，保護這個法，讓這個法能夠綿綿不斷，延續下去，這就是我們的使命。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Respectfully Listen to the Teachings (恭敬聞法弘願顯理)
Date: November.21. 2014
“With great vows, we reveal truths and right teachings. With diligence and reverence, the treasure of Dharma brings Samadhi and wisdom. With the upholding of precepts, we safeguard our true nature and propagate the Path. With dignified demeanor, we transcend the ordinary as the treasure of Sangha.”
When we learn the Buddha’s Way, we must make great vows. After the Buddha-Dharma we learn is taken to heart, we must also put it into practice. We must manifest these truths. In the past we have often talked about “unconditioned Dharma.” Truths are intangible, so we must reveal them through tangible matters and appearances. Therefore, we must make great vows and form the aspiration to express the Buddha’s truly profound, mysterious principles through our behavior. We demonstrate the Right Dharma and teachings. This is our core duty as Buddhist practitioners. So, I hope everyone has this aspiration.
The chant that we recite before reading sutras, the Incense Chant, speaks of “utmost reverence”. Toward the sutra text, we must have an attitude of “utmost reverence”. Indeed, “the sutra is a path, this path is a road to walk on.” This conveys our reverence toward the sutras. We should feel the same reverence toward the road that we walk each day. In the sutras, we read about the states of Buddhas and Bodhisattvas. This path and its principles are the road paved by Buddhas and Bodhisattvas. We must walk it with great reverence and care so we do not damage this road.
In our daily living, we must be very cautious in working with people. This is another way of showing our reverence. This is also how we diligently advance. This is how the Dharma can exist in our actions; we are walking this road.
So, because we cherish this path, we must walk on it carefully. This is how we protect the Dharma. Buddhas and Bodhisattvas have paved this path for us to walk on, so we must advance on it with reverence and great care. We must avoid damaging this path. By walking carefully, we avoid damaging this road. Thus, “With diligence and reverence, the treasure of Dharma brings Samadhi and wisdom.”
If we want to walk this path, we must act in accordance with the Dharma. Every step we take is precious, every sentence we hear is Dharma. The Dharma is in our hearts and in our actions as we walk the path to Buddhahood. Thus our minds will be in Samadhi and have wisdom. When our minds are focused on this path, we will be wise in dealing with people and matters. This is how precepts, Samadhi and wisdom can be a part of our daily living. This is how the Dharma is in our actions.
This requires upholding precepts. We cannot have Samadhi and wisdom without precepts. So, “with the upholding of precepts, we safeguard our true nature and propagate the Path.” We uphold precepts to safeguard our minds and our intrinsic nature of True Suchness. If we can safeguard our nature of True Suchness, we can avoid the influence of external defilements. By maintaining precepts, Samadhi and wisdom, we will not be affected by the constant troubles from people in the evil world of Five Turbidities. We will not be defiled by them. If we can maintain our nature of True Suchness, we have true mastery of the Buddha’s teachings.
Through our body, speech and mind, every move we make, our behavior and our attitude, we can demonstrate the Buddha’s Right Dharma. All of us have this responsibility. We must all shoulder the mission of spreading the Buddha-Dharma. Thus, “with the upholding of precepts, we safeguard our true nature and propagate the Path.”
Then we can demonstrate how, “with ordinary as the treasure of Sangha.”
Indeed, the wisdom in our nature is “no greater in Buddhas and no less in ordinary people.” Within our Buddha-nature, our nature of True Suchness, there is already pure wisdom.
Thus, we monastics must demonstrate this through our conduct. So, the Buddha, Dharma and Sangha are made complete by who we are and by our missions. So, in everything we do, we must maintain a dignified demeanor. Since all sentient beings are equal, and since we all intrinsically have Buddha-nature, why do we use different terms for the Buddha, Dharma and Sangha? If we can focus our minds with a single resolve and display a body and mind in harmony, we will transcend the worldly and be pure and undefiled. This is what we mean by dignified demeanor.
In the Sangha, we find that this truth, goodness and pure beauty is very tranquil and clear, as pure and free of defilements as crystal. Having this dignified demeanor is very important.
So, as we learn the Buddha’s Way, we must be immersed in the Dharma and constantly use it to dignify ourselves. In the Buddha’s lifetime, although everyone had always admired [Ananda], they also wondered why, among everyone in the Sangha, Ananda was someone whom everyone was happy to see. His dignified demeanor surpassed everyone else; he had a magnificent presence.
The Buddha had 32 Mark, The Buddha had 32 Marks and Ananda had 30, so when people saw him, they felt a sense of respect and affection. What causes and conditions led Ananda to be born in the royal family and to be related to the Buddha? The Buddha and Ananda were very far apart in age. They day the Buddha attained enlightenment, was the day Ananda was born. So, “Ananda” means “joy.” His birth and the Buddha’s enlightenment brought everyone happiness. When the Buddha returned to the palace to transform His relatives. Ananda was among those who followed the Buddha to become a monastic.
Exactly what blessings did Ananda create in his past lives? What led to his becoming the Buddha’s attendant in this lifetime? In addition, every word of the Buddha’s teachings entered his mind. Once he took them to heart, he never forgot them.
So, what blessed karma did Ananda create in his past lives? What were his causes and conditions? They were all discussing this. So, the Buddha began to tell this story. Countless kalpas ago, a Dharma Master and a novice monk engaged in spiritual practice. The Dharma Master deeply cared for the novice, but was also very strict with him; he constantly expounded the Dharma for him. Every day, this novice had to memorize and recite the teachings his master gave. However, the novice also had to go out each day and beg for alms door to door. The road between the deep mountains and the city was very long. If things went smoothly, he could come back early and would have time to recite his master’s teachings. If he came back late, the master would strictly discipline him. If he could recite the sutras well, his master would be very happy.
So, this novice was determined to be diligent. One day, it was already very late, but his alms bowl was still empty. So, this novice was very worried as he walked along the road. At this time, an elder saw him and asked, “Young novice, what are you so worried about? You look like you have a lot on your mind.” The young novice told the elder, “My master cares about me very much, but the training he gives me is very strict. Every day, I have to memorize the many teachings that he has given me. I have to be able to recite them. This takes time. But I also have to beg for alms every day. If things do not go smoothly. I cannot return home until it is very late. Today for example, when I go back. I will certainly be punished by my master.”
When the elder heard this, he smiled and respectfully said to the novice, “You face such difficulties! You are quite a rare person, so diligent for one so young. Come to my house every day at the same time and I will make offerings to you regularly. Then you can return to your master on time every day to diligently listen to and recite and Dharma”. The novice was very gland to hear this. From then on, every day he was able to return to his master on time to diligently listen to the Dharma. He worked hard to take it to heart so he was able to memorize and recite every sentience and every word without fail. In this way, he was able to smoothly engage in spiritual practice.
At this point, the Buddha said to everyone, “Do you know? That Dharma Master was Burning Lamp Buddha, the novice was me. And that elder was Ananda. Countless kalpas ago, when I first engaged in spiritual practice, Ananda supported me so I could focus on my spiritual practice without trouble and worries. Lifetime after lifetime, he has protected my spiritual aspirations so I could engage in spiritual practice. Similarly, in this lifetime he is by my side, taking care of my daily living. Because Ananda had been with the Buddha lifetime after lifetime, making offerings and supporting him, in this present lifetime, the Dharma was able to penetrate Ananda’s mind, and not a single word or sentence was lost. They all remained in his mind.
This is why today, we have sutras to recite and teachings to hear. So, we must be grateful to Ananda. This is the Buddha and Anada’s journey of spiritual cultivation. Each and every one of us has this mission.
“With great vows, we reveal truths and right teachings. With diligence and reverence, the treasure of Dharma brings Samadhi and wisdom. With upholding of precepts, we safeguard our true nature and propagate and Path. With dignified demeanor, we transcend the ordinary as the treasure of Sangha.”
So, we must resolve to engage in spiritual practice. As the previous section of the sutra states, “Sariputra, you should know”.
“Sariputra, you should know, I see Buddha-children resolutely seeking the path to Buddhahood, countless trillions of them”.
For the Buddha’s Sangha, Sariputra was their representative for requesting the Dharma. So, the Buddha said to Sariputra, “I see Buddha-children”. He saw all of them as children born of His speech. They took the Dharma He taught to heart and developed their wisdom-life. This made them Buddha-children. [They] “resolutely seek the path to Buddhahood”. Many of them had already made vows and begun to walk the path to Buddhahood. There were many like this. The next section of the sutra states,
“All of them, with hearts of reverence, come to the place of the Buddha. They have previously heard from all Buddhas the skillful teachings of the Dharma”.
Countless trillions of Buddha-children have aspired to seek the path to Buddhahood with utmost reverence. We should remember that many months ago, we discussed how, as the Buddha began to expound the Lotus Sutra, some could not accept it, and 5000 people had already left the assembly. Thus, of those remaining at the Lotus assembly, “all of them [had] hearts of reverence”. All of them there [listened with] hearts of reverence. “They come to the place of the Buddha”. There were some who had already left, but others still continued to arrive. More and more people came to the Lotus assembly to listen to the Dharma. With reverence, they went to where the Buddha was, to the Dharma-assembly on Vulture Peak, [the place] where He was teaching the Lotus Sutra. “The fourfold assembly surrounded the Buddha”. People continued to come before the Buddha.
“All of them, with hearts of reverence, came to the place of the Buddha: The fourfold assembly surrounded the Buddha. All of them, with heart of reverence, showed respect to the Buddha-Dharma by putting palms together reverently. Hoping to listen to the perfect teachings, they came to the place of the Buddha”.
While He was expounding the Dharma, many people reverently surrounded the Buddha. “All of them, with hearts of reverence showed respect to the Buddha-Dharma by putting palms together reverently.” As everyone listens to the Dharma, they show reverence through physical action by putting palms together respectfully.
We all know that Chi Hui in Jordon, when he turns on Da Ai TV every day and watches Life Wisdom or Wisdom at Dawn, will kneel with his palms together. [In this era], there is still a disciple who is so reverent, not to mention those during the Buddha’s time!
So, “[they] show respect to the Buddha-Dharma by putting palms together with reverence, hoping to listen perfect teachings.” What they wanted to hear was the Buddha freely carrying out His original intent, giving these “perfect teachings.” These teachings are not the Three Vehicles, but the One Vehicle of ultimate reality. They are “the perfect teachings. [They] come to the place of the Buddha.” All these people came to where the Buddha was at the Vulture Peak Assembly. “They have previously heard from all Buddhas the skillful teachings of the Dharma.” These people had all heard the Dharma from past Buddhas.
Even Sariputra, a leader of the Sangha, led everyone in saying to the Buddha, “We the bhiksus have, in the past, listened to the Dharma and accepted teachings from all Buddhas.”
Sariutra led everyone in saying this. In the past lives they heard Buddhas teach the Dharma. “The skillful teachings of the Dharma” must have been how past Buddhas taught as well. It should be the same with the present Buddha.
The World-Honored One, for more than 40 years, had given wondrous provisional teachings of the True Path. The Agama, Vaipulya, Prajna and so on, contain all the past teachings for training us. Thus it is said, “They have previously heard from all Buddhas the skillful teachings of the Dharma.”
Sakyamuni Buddha spent more than 40 years teachings wondrous provisional teachings of the True Path. Those are the Three Vehicle. Because sentient beings’ capabilities varied, the Buddha had to make references to past causes and conditions, for example, why people who saw Ananda felt happiness and respect. If He told them that they intrinsically had a nature of True Suchness, that they inherently had this dignified demeanor and crystal-pure nature of True Suchness, none of them would be able to comprehend it.
So, He had to tell a story from many kalpas ago about the novice, his master, and even Burning Light Buddha. These kinds of causes and conditions [were shared by all Buddhas]. This is what past Buddhas did and what the present Buddha is doing. Those were “wondrous provisional teachings. They were “of the True Path, still in line with True dharma.”
So the Buddha gave the Agama, Vaipulya, Prajna and Lotus teachings and at the very beginning, the Avatamsaka. These are the Five Periods of Teachings. So, He taught according to capabilities. Indeed, He had already given all these teachings. After all this time, now the moment was right; He had brought them to the right point. Whether those listening had great, average or limited capabilities, the time was right for all of them to come together on the True Path. That is the wondrous Dharma being taught now, the principes contained within the Lotus Sutra. Now, the time was right for Him to expound the true Dharma.
Everyone, we must be mindful in earning the Buddha’s Way. The sutra is a path, a road. This is what we must constantly put into practice. We must propagate and protect the Dharma so it can be passed on without end. This is our mission. Therefore, all of us must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment