20141217《靜思妙蓮華》覺了云知，解佛知見(第459集)
（法華經•譬喻品第三）
⊙「三界導師四生慈父，在滾滾慾海中駕慈航，救度沉淪登上彼岸。」
⊙「爾時，舍利弗踊躍歡喜，即起合掌，瞻仰尊顏，而白佛言：今從世尊聞此法音，心懷踊躍，得未曾有。」《法華經 譬喻品第三》
⊙「所以者何？我昔從佛聞如是法，見諸菩薩受記作佛，而我等不預斯事，甚自感傷，失於如來無量知見。」《法華經 譬喻品第三》
⊙所以者何？我昔從佛聞如是法：指所聞之權說小乘法，舍利弗因所聞者為如是權法。
⊙而今所見者，則為諸菩薩受記作佛等事，而自猶處小乘，故甚感傷。
⊙自失於如來不可度量之知見。就意識云知，就眼識曰見；又推理求名見，覺了云知。
⊙舍利弗既自感傷，復常自悔恨，謂我等同與諸發菩薩心者同聞佛法，自嘆未解佛之知見而自感傷！
【證嚴上人開示】
「三界導師四生慈父，在滾滾慾海駕慈航，救度沉淪登上彼岸。」
三界導師
四生慈父
在滾滾慾海中
駕慈航
救度沉淪
登上彼岸
「三界導師，四生慈父」，這是我們娑婆世界教主，釋迦牟尼佛。不只是娑婆世界，在三界中的導師，三界就是欲界、色界、無色界。在這個娑婆世界，讓我們的心從這個五濁惡世，全都是充滿了「欲」的人間。要如何讓我們脫離了這個「欲」，在所有的色，形形色色的物質中，我們的心能觀色而不動心；只有這個形形色色，我們的心不會受染著，讓我們去除欲念，從有色一直再進步，到無色無欲，將這些東西，只是有應用的價值，沒有什麼樣價值的分別，只有應用它。
我們平時看到東西，都會拿來比較——這比較有價值，這比較便宜。其實，能讓我們用的東西都是寶。不過，我們凡夫，就是吃飽了、穿暖了，就又要再追求比這些，還有價值的、更難得的東西，所以這個欲心也就是愈來愈大。世間人禍、家庭不和，豈不就是因為這個價值觀嗎？價值觀若有了衝突，欲心一起，就家不和、社會不平靜，人類就有大亂，這都是在「欲」中。
所以，三界：欲界、色界、無色界。超越無色界就是到了，一切都是平等了，與我的心、境界沒有關係。自然三界在我們日常生活中，通達道理，就不受物欲控制，我們就能逍遙自在，心無欲，沒有色的掛礙，安分守己。這就是佛陀的教育。通達道理之後，才有辦法去體會。
所以佛陀是四生慈父，四生：胎生、卵生、化生、濕生。我們所有的生物都不離開這四種的出生。我們人就是胎生，牛、羊、豬這全都是胎生；雞、鴨等等，鳥類都是卵生；蟲豸多是濕生，這不同的生界，就不同的形。儘管眾生的生態不同，只要是生，就是有生命。佛陀他就是要讓我們了解，這麼多的生命，我們應該共同用愛來關懷。
可惜我們人在這個生態中，已經不斷受污染，滾滾慾海已經眾生在這個慾海中，滾滾的慾海在沉淪。唯有四生慈父不捨眾生，所以從滾滾慾海中駕起了慈航，一一要來度化眾生。
過去也和大家分享一個，巴西那位小男孩，才三歲而已，三歲的孩子要吃飯，坐在飯桌邊，媽媽已經準備好了，盤子裡放著章魚和馬鈴薯。孩子開始感覺奇怪，這盤叫做章魚，一直看，就問媽媽說：「媽媽，牠不會說話對不對？」媽媽就說：「因為牠沒有頭，怎麼能說話？」孩子就又問：「什麼！牠怎會沒有頭呢？牠的頭是不是在海裡呢？」媽媽就說：「不是在海裡，牠是在菜市場。「為什麼會在菜市場呢？」媽媽就說：「因為牠頭被人剁下來，我們就是只買這個東西，我們才能吃。這動像豬、牛、雞、魚，這些都是要經過殺，再剁成一塊一塊來賣，就是因為我們要吃牠。」這個孩子就開始又說了：「這樣，魚是動物，豬也是動物，牛也是動物，魚、雞也全都是動物，人吃牠，牠不就死定了？這樣就都死了。」「對啊，這就是因為我們要吃牠。」
他就說：「我不要吃牠，我要看牠蹦蹦跳跳，我要看牠活，我不要看牠死。媽媽，應該您就要照顧牠。」媽媽那時候笑了：「若這樣，你就要吃馬鈴薯了？」「好啊！」媽媽就說：「我被你感動到了。」孩子就馬上問媽媽說：「媽媽，我是不是做了一件，很美好的事情呢？」媽媽就說：「是啊、是啊！你趕快吃，吃馬鈴薯，不吃章魚了。」開始孩子就很高興，高興他不必吃章魚，他可以吃馬鈴薯。
這種心情，見其生不忍食其肉，看，這不就是人性，那就是真如本性。「人之初，性本善」，證明這念善，有好生之德，這好生之德，就是已經回歸人性本具的清淨無染。無染清淨的本性，那就是超越無色界了，他不受物欲、色去誘引他。
所以，這是佛陀所教育我們，無非是要讓我們人人，體會佛的深妙道理。但是佛陀所說法，到底有多少人，知音有多少呢？不過，佛陀慈心不棄、不捨，所以用很多的方法來譬喻。就像《法華經》再下去，就有很多種的譬喻，用世間親子之情來譬喻，譬喻出世師父與弟子之情。
所以，我們會說四生慈父來譬喻，四生慈父就是佛陀用法，來滋養我們的慧命，我們的慧命是從佛法中成長起來。我們人人本具佛性，卻是我們就是讓它埋沒了，佛陀用心要來啟發我們，但是無明，就要我門人人自己清理，壞的習氣要趕緊改變過來，轉錯為對，不對的，我們要趕快轉掉，轉回是對的；轉惡為善，這方向，我們要自己來轉。所以，無明唯有自己，習氣、無明自己改，佛陀根本就無法替我們改；佛陀只是能說道理給我們聽，成長我們的慧命。
所以前面那段(經)文說：「爾時，舍利弗踊躍歡喜，即起合掌，瞻仰尊顏，而白佛言：今從世尊聞此法音」，從佛陀的聲音聽來的法，「心懷踊躍，得未曾有。
爾時舍利弗
踊躍歡喜
即起合掌瞻仰尊顏
而白佛言
今從世尊聞此法音
心懷踊躍
得未曾有
《法華經 譬喻品第三》
過去沒有的，現在我很歡喜。接下來這段(經)文開始就說：「所以者何？」我為何這麼歡喜？為什麼呢？因為「我昔從佛聞如是法，見諸菩薩受記作佛，而我等不預斯事，甚自感傷，失於如來無量知見。」
所以者何
我昔從佛聞如是法
見諸菩薩受記作佛
而我等不預斯事
甚自感傷
失於如來無量知見
《法華經 譬喻品第三》
也就是說，過去聽佛說法，看到佛向發大心的人在授記。為什麼他們的名稱會叫做菩薩？他們為何未來能成佛呢？尤其是將來他們能成佛，我們怎麼都在，聲聞、羅漢的境界？所以感傷，很埋怨。因為我們認為「失於如來無量知見」，如來還有這麼無上的知見，好像我們還不知道。
所以這就是說，舍利弗他所聽的，過去佛所說的，是為這些根機的人開三乘法。所以在這段(經)文，我們就知道三乘法，利根機的人，他聽到同樣的法，他就能發大心、立弘願，成為菩薩，因為他開始身體力行，這分愛護眾生。就像剛剛那位三歲的孩子這種的心，他看到動物，他不忍心，又要媽媽，您應該要照顧動物。他自己禁他的口欲，還要媽媽，您應該要照顧動物。像這樣小小的年齡，知道這個道理，他就能夠發大心。
同樣的意思，很多人聽經，但是有的人就停停在那裡——佛的聲音聽(進)來，我了解佛說這樣的話，「諸惡莫作，眾善奉行」。他那個「眾善奉行」不積極，只是「諸惡莫作」信受奉行，要如何獨善其身，因緣果報，不要造惡因，就是停滯在這些道理中；他缺少那分眾善奉行，這種身體力行，發大心、立弘願，這種的志願，他提不出來。所以所了解的，他都是在小乘法中。
所以者何
我昔從佛聞如是法
指所聞之
權說小乘法
舍利弗因所聞者
為如是權法
舍利弗，因為他一直停滯，這羅漢的境界裡，所以看到別人，佛在褒揚他，甚至為他授記，修小乘的人也會很羨慕，也自己很埋怨，佛怎麼都沒有這樣褒揚我？佛怎麼沒有為我授記？同樣會埋怨。這段(經)文：「見諸菩薩授記作佛，而我等不預斯事」，我們都沒有辦法，好像這些事情，都沒有讓我們參加到，我們都沒有做到，我們都沒有體會到。這段(經)文，我們要很用心去體會它。
而今所見者
則為諸菩薩受記
作佛等事
而自猶處小乘
故甚感傷
現在所看到的，佛陀已經為菩薩授記作佛，自己還是停滯在羅漢小果。「失於如來無量知見」，這是不是我們在如來的知見，我們是不是沒份呢？所以，自己感覺很有失落感。「自失於如來不可度量的知見」，感覺自己很失落，如來有很廣很深的道，無法去度量的法。這，在舍利弗是智慧第一，都還不了解。
自失於如來
不可度量之知見
就意識云知
就眼識曰見
又推理求名見
覺了云知
所謂「知見」，那就是說，就意識，我意識體會到，這叫做「知」。你怎麼知道？ 我的感覺是這樣。我聽到。聽到，是耳朵聽到嗎？是耳朵聽到，但是就是意識去分別它，這樣叫做「知」。不論是看到，看到這是黑色的，電視用黑色的底，白色的字，有各種形的色，用眼睛看、用意識去分別。這樣我知道，這臺叫做電視，它的形態，背(景)是黑的，字是白色、黃色的，這叫做「知」。我知道了，但是要用眼睛看，這就是意識，和外面的境界接觸，這樣知道了。「就眼識曰見」，用眼光(眼睛)去看，我看到了，意識來分別它，這樣叫做知見。
我們凡夫的知見，就是這樣的境界。我們若能再推理去了解，為什麼有這樣的電視，電視難道只是這樣而已嗎？為什麼那裡的字會千變萬化？有圖、有……等等，這個東西是如何組合起來？就是推理。現在的科技就是有這麼多種的物質、電子零件去組合起來的，所以有這樣的物體，這叫做推理，叫做「見」。
見，覺，覺了，全都能了解，不是只有看這件東西，就是這件東西，應該看這樣東西，就能推測道理。在那個東西還未合成之前，要研究等等，一層一層去推理、研究、體會。但是佛陀也一眼觀，就已經全都包含，天地萬物的道理，原理就是這樣，知道。
「舍利弗既自感傷，復常自悔恨」。自己也是很悔恨，自己感傷，自己也很後悔：我為什麼只停滯在小乘，我怎麼無法立大願呢？發大願、立大志呢？所以他也有一點悔恨。
舍利弗既自感傷
復常自悔恨
謂我等同
與諸發菩薩心者
同聞佛法
自嘆未解佛之知見
而自感傷
時日已過，不斷一直過去，到這時候才開始聽，才開始了解，開始羨慕要成佛。要成佛，開始就要行菩薩道。好像隨佛幾十年來，這時候才開始知道行菩薩道的重要，不只是要諸惡莫作，還要積極眾善奉行，所以才會發菩薩心。其實是一起聽佛法的人，別人能發起這種大心、立大願，自己卻一直停滯在這種小乘裡。所以，這也是舍利弗，他這時候徹底覺悟。
有時候也會感覺得，舍利弗是在佛弟子群中，很有智慧的人，卻是我們過去曾說，舍利弗還有他的習氣存在。還有他執著的習氣在，我們人人都是這樣，這個習氣來障礙我們。習氣重的人是很固執，擇善而固執之，他就是，這是好的事情，我就是要堅持。但是只是堅持而已，不會去身體力行，這也是固執。有的人固執，固執在情、愛、恨等等，這種的固執，種種。
眾生，人人心中，有八萬四千的煩惱，這八萬四千煩惱，我們去除了多少？所以我們大家要趕快把握時間，聽下來，諸惡莫作，趕緊壞事情，不應該有的，趕快去除，不只是去除，還不可以做；眾善奉行，我們要積極，趕緊眾善奉行，這樣才能悲智雙運，這才是真菩薩道。也就是佛陀所教育我們的，也是四生慈父，所以在苦海茫茫中來救拔眾生。希望我們的慧命從這樣開始，不斷要成長起來，否則辜負了釋迦牟尼佛的悲智，為人間付出。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Realizing Buddha’s Understanding and Views (覺了云知 解佛知見)
Date: December.17. 2014
“As the guiding teacher of the Three Realms and the kind father of the Four Kinds of Beings, the Buddha steers a ship of compassion in the churning sea of desires to deliver those who are sinking and bring them onto the other shore.”
“The guiding teacher of the Three Realms and the kind father of the Four Kinds of Beings,” this refers to the founder of Buddhism, Sakyamuni Buddha. It is not only the Saha World; He is the guiding teacher of the Three Realms. The Three Realms are the desire, form and formless realms.
The Saha World, this evil world of the Five Turbidities, fills our minds with “desire”. We must find a way to transcend “desire” so that when we come in contact with “form,” material objects of various shapes and colors, we can view these forms without being tempted. They will simply be shapes and colors to us and our minds will not be defiled by them. This helps to eliminate our desires. From the form realm, we can move on to a realm without forms and desires. Then we see things for their usefulness. We do not make distinctions of [monetary] value, only out of utility.
Normally when we see things, we will compare them to differentiate which is more valuable and which is cheaper. Actually, anything we can use must be treasured. But when we ordinary people have already eaten a full meal and are dressed warmly, we still choose to pursue expensive and precious things. So, our desires continue to grow. Don’t manmade disasters and family discord arise because we hold these kinds of values? When our values are in conflict, once desires arise, families will not be in harmony, society will not be peaceful and humankind will be in great chaos. This is all due to “desire”.
So, the Three Realms are the desire, form and formless realms. When we surpass the formless realm, we see everything as equal and know that whatever they are, they are unrelated to us? The Three Realms are part of our daily living. If we completely understand these principles, we will not longer be controlled by our desire for things. We will be carefree, at ease and free of desires. Unhindered by [afflictions of] the form realm, we will be content with what we have. This was what the Buddha taught. Only after we thoroughly understand principles will we be able to experience this.
The Buddha is also the kind father of the Four Kinds of Beings. These beings are womb-, egg-, transformation- or moisture-born. All living beings arise from one of these four kinds of birth. Humans are womb-born. Cows, goats and pigs are also womb-born. Chickens, ducks and other birds are egg-born. Most insects are moisture-born. Different forms of birth lead to different forms. Although all beings have different ways of living, because they were born, they are all living beings. The Buddha wanted to help us understand that we must work together to lovingly care for all these living beings.
Sadly, in the way we humans live, we have been continually polluted by the churning sea of desires. Sentient beings are already drowning in this sea, sinking in the churning sea of desires. But the kind father of the Four Kinds of Beings will not abandon us, so He steers a ship of compassion through the churning sea of desires to transform sentient beings, one by one.
I have previously shared with everyone about a little boy from Brazil.When he was just three years old, this little boy was about to eat, so he sat at the dining table.His mother had already finished cooking and she placed octopus and potatoes on his plate.The child felt that there was something odd about the octopus on his plate.He stared at it, then he asked his mother, “Mom, the octopus can’t talk, right?”His mother said, “It doesn’t have a head, how can it talk?”The child asked, “How come it doesn’t have a head?Is its head in the ocean?”
His mother said, “It’s not in the ocean; it’s at the market.”[He asked,] “Why is it at the market?”His mother said, “Because its head was cut off. We just buy the part of it we can eat. Animals like pigs, cows, chickens and fish must all be killed and chopped into pieces so they can be sold. This is so that we can eat them.”
This child then said, “Fish are animals. Pigs and cows are also animals. Fish and chickens are animals. Is people want to eat an animal, it will be killed, right? Yes, that’s the only way we can eat it.”The boy said, “I don’t want to eat it. I want to see it moving around alive. I want to see it alive; I don’t want it to die. Mom, you should take care of it instead.”
His mother laughed, “In that case, you will just have potatoes to eat.”“Sure!”His mother said, “I’m touched by you.”This child immediately asked her, “Mom, did I do something beautiful?”His mother said, “Yes, yes, eat quickly. Eat the potatoes; don’t eat octopus.”The child became very happy because he did not have to eat the octopus, just the potatoes.
This was his [pure] heart; it was apparent that he did not have the heart eat the flesh of a living being.Look, isn’t this human nature?This is our intrinsic nature of True Suchness.
“Human nature is inherently good.”This story confirms that in our nature is the virtue of living and respecting all life.If we have this virtue, that means we have already returned to our pure and undefiled intrinsic nature.
With our pure and undefiled nature, in the formless realm we cannot be tempted by lust and objects of desire.This is what the Buddha has taught us, solely to help us all realize these profound and wondrous principles.
But for how many people do the Buddha’s teachings actually resonate?Still, out of His kindness, He did not abandon us.He taught with many kinds of analogies.As we continue reading the Lotus Sutra, we will see many kinds of parables.He used the parent-child bond as a parable for the bond between master and disciple.So, “the kind father of the Four Kinds of Beings” is used as an analogy [for the Buddha].
We say He is like a kind father, because He nourished our wisdom-life with the Dharma.
Our wisdom-life develops from learning the Buddha-Dharma.We all intrinsically have Buddha-nature, but we have buried it [under ignorance].The Buddha put His heart into inspiring us, but ignorance is something we must eliminate ourselves.
We must immediately change our bad habits.Wrong must be made right.We must turn evil into good.We ourselves have to change our direction.So, only we ourselves can change our habitual tendencies and ignorance.The Buddha cannot change them for us.He can only teach us the principles to helps us develop our wisdom-life.
So, the previous sutra passage states, “At that time, Sariputra was jubilant and delighted.Thus he respectfully put his palms together and” gazed reverently upon the Buddha and say to Him, “Now, having heard this Dharma from the World-Honored One, having heard the Buddha’s teachings,” he was “jubilant at having attained what I never had before”.
He had never been this happy.The next sutra passage starts with, “Why is this so?”Why was Sariputra so delighted?Because, “in the past, I heard this Dharma from the Buddha and saw all Bodhisattvas receive predictions of attaining Buddhahood. But I and the others felt that we were not included, so we were sad about not having the Tathagata’s limitless understanding and views.”
This means he had heard the Buddha give teachings and seen Him make predictions of Buddhahood for those who had formed great aspirations. Why were certain people considered Bodhisattvas? Why would they attain Buddhahood in the future? Especially as others would attain Buddhahood, why were people like Sariputra still in the state of Hearers and Arhats? So, they were saddened and upset by this, because they thought they “did not have the Tathagata’s limitless understanding and views”. The Tathagata had unsurpassed understanding and views, but it seemed they could not realize them.
So, this tells us that what Sariputra had heard and what the Buddha had taught in the past were the Three Vehicles, taught for people based on their capabilities.
From this sutra passage, we know that those with sharp capabilities, hearing the same Dharma, the Three Vehicles, could form great aspirations and vows. They became Bodhisattvas because they put this Dharma into practice. They cared for and safeguarded sentient beings, just like that three-year-old child who could not bear to [eat the octopus]. He told his mother, “You should take care of them”. He controlled his own temptation to eat them and even said to his mother, “You should take care of these animals”. Even at such a young age, he understood this principle and could form great aspirations.
This is the same principle. Many people heard the teachings, but some people remained at the level where the heard the Buddha’s voice and understood what He said, such as “refrain from all evil and do all good deeds”. But they did not actively “do all good deeds”. They only faithfully accepted and practiced “refraining from all evil”. They focused on awakening themselves. From the law of karma, they learned not to create unwholesome causes. They stopped at the knowledge of these principles. They lacked the practice of doing all good deeds. Forming great aspirations and making great vows was not something they could achieve. So, their understanding remained at the level of the Small Vehicle Dharma.
“Why is this so? In the past, I heard this Dharma from the Buddha: What he had heard were provisional teachings of the Small Vehicle Dharma. Because this was what Sariputra heard, he practiced these provisional teachings.”
Because Sariputra had stopped at the state of Arhatship, when he saw the Buddha praising other people, even making predictions of Buddhahood form them, he and the Small Vehicle practitioners were very envious. They were upset by this. “Why hasn’t the Buddha praised me like this? Why hasn’t He made this prediction for me?” They were all upset. In this sutra passage, “[Sariputra] saw all Bodhisattvas receive predictions of attaining Buddhahood. But I and the others.” They felt they could not [attain Buddhahood]. It seemed to them that they were not a part of it, that they did not [meet expectations] and that they had not realized [the Dharma]. So, we must mindfully seek to comprehend this sutra passage.
“At this time, they saw the Buddha bestowing predictions of attaining Buddhahood to all Bodhisattvas. Yet they were still at the state of the Small Vehicle, so they felt sad”.
At this time, they saw the Budddha bestow predictions for Bodhisattvas to attain Buddhahood, while they had stopped at the state of Arhatship. “[They were sad] at not having the Tathagata’s limitless understanding and views”. Did this mean that they could not take part in realizing His understanding and views? So, they felt very dejected because they did not have the Tathagata’s limitless understanding and views. They felt left out. The Tathagata had a path that was very broad and profound and a Dharma that could not be fathomed. Even though Sariputra was foremost in wisdom, he still could not understand.
“Feeling they did not have the Tathagata’s limitless understanding and views: Understanding comes from the mind-consciousness. Views come from seeing with the eye-consciousness. Or, when we deduce something, that is a view. When we awaken to it, that is an understanding.”
Breaking down “understanding and views” tells us that when our mind-consciousness comprehends something, we have an “understanding”. “How did you understanding that?” “Based on my perception, based on what I heard”. We heard it, but did our ears do the hearing? Our ears heard something but our mind-consciousness discerned it. This leads to “understanding”. Whether we see something black, something onscreen with a black background and white lettering or with various shapes and colors, we see with our eyes and discern with our mind-consciousness. We understand that this is a television. On its screen, the background is black and the words are white or yellow. this is an “understanding”. “I understand this, but I still need to see it with my eyes.” When our mind-consciousness comes into contact with our external conditions, we develop an understanding “Views come from seeing with the eye-consciousness”. When we see something with our eyes, the mind-consciousness discerns it. This leads to understanding and views. This is how we ordinary people develop our understanding and views. We can also understand things by deduction. Why was this kind of television developed? Can televisions display more than [just black and white]? Why does the lettering onscreen change so much? How can there be images and so on? How is this thing assembled? This can be deduced from principles Modern technology is all about assembling different electronic components to form many kinds of different products.
To come up with these new objects, we need reasoning; these are “views.”
Views can lead to awakening. Once we understanding everything, when we look at something, it is not only the thing that we see. When we look at something, we should be able to deduce its workings. We can analyze and deduce what there was before this object was formed. We can deduce, study and comprehend this, step by step. However, with one glance, the Buddha can already see the workings of all things in the universe He knows their underlying principles.
“Not only did Sariputra feel very sad, he was constantly remorseful He was very remorseful and sad, as well as regretful.” “Why did I stop at the state of the Small Vehicle?” “Why can I not form great aspirations and make great vows?” He felt quite remorseful.
Not only did Sariputra feel very sad, he was constantly remorseful because he and the others had listened to the Buddha-Dharma alongside those who formed Bodhisattva-aspirations, yet he could not understand the Buddha’s understanding and views.Therefore he felt sad.
Time had passed; it is constantly passing. Only now did he start to listen and understand, and envy those who would attain Buddhahood. To attain Buddhahood, one has to start by walking the Bodhisattva-path. Though he had followed the Buddha for decades, only at that moment did he understand the important of walking the Bodhisattva-path. He could not just refrain from all evil; he had to also proactively do all good deeds.
Only then would he form Bodhisattva-aspirations. Some other people had also heard the Buddha-Dharma along with him, but they had been able to form these great aspirations and vows while he had stopped at the state of the Small Vehicle. So, this was what Sariputra thoroughly realized at this time.
Sometimes I feel that among the Buddha’s disciples, Sariputra was a very wise person. But as we have discussed, Sariputra still had habitual tendencies, once that he clung to.
All of us are the same. Our habitual tendencies hinder us. Those with serious habitual tendencies are very stubborn. They will stubbornly hold on to what is good. They say, “This is a good thing, I will hold on to it.” But all they do is hold on to it. They do not put it into practice; this is a form of stubbornness. Some people are stubborn in their affections, in love, hate and so on. There are so many kinds of stubbornness. In everyone’s minds, there are 84,000 afflictions. Of these 84,000 afflictions, how many have we eliminated?
So, we must seize every moment. When we hear “refrain from all evil, we must eliminate the unwholesome things in us.” Not only that, we must avoid doing bad things. We must proactively and promptly begin to do all good deeds. Only then are we exercising both compassion and wisdom. This is the true Bodhisattva-path. This is also what the Buddha taught us.
The kind father of the Four Kinds of Beings came to save us from the sea of suffering. I hope that our wisdom-life will continue to grow, otherwise, we will fail to live up to all that Sakyamuni Buddha has done for us out of His compassion and wisdom. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「三界導師四生慈父，在滾滾慾海中駕慈航，救度沉淪登上彼岸。」
⊙「爾時，舍利弗踊躍歡喜，即起合掌，瞻仰尊顏，而白佛言：今從世尊聞此法音，心懷踊躍，得未曾有。」《法華經 譬喻品第三》
⊙「所以者何？我昔從佛聞如是法，見諸菩薩受記作佛，而我等不預斯事，甚自感傷，失於如來無量知見。」《法華經 譬喻品第三》
⊙所以者何？我昔從佛聞如是法：指所聞之權說小乘法，舍利弗因所聞者為如是權法。
⊙而今所見者，則為諸菩薩受記作佛等事，而自猶處小乘，故甚感傷。
⊙自失於如來不可度量之知見。就意識云知，就眼識曰見；又推理求名見，覺了云知。
⊙舍利弗既自感傷，復常自悔恨，謂我等同與諸發菩薩心者同聞佛法，自嘆未解佛之知見而自感傷！
【證嚴上人開示】
「三界導師四生慈父，在滾滾慾海駕慈航，救度沉淪登上彼岸。」
三界導師
四生慈父
在滾滾慾海中
駕慈航
救度沉淪
登上彼岸
「三界導師，四生慈父」，這是我們娑婆世界教主，釋迦牟尼佛。不只是娑婆世界，在三界中的導師，三界就是欲界、色界、無色界。在這個娑婆世界，讓我們的心從這個五濁惡世，全都是充滿了「欲」的人間。要如何讓我們脫離了這個「欲」，在所有的色，形形色色的物質中，我們的心能觀色而不動心；只有這個形形色色，我們的心不會受染著，讓我們去除欲念，從有色一直再進步，到無色無欲，將這些東西，只是有應用的價值，沒有什麼樣價值的分別，只有應用它。
我們平時看到東西，都會拿來比較——這比較有價值，這比較便宜。其實，能讓我們用的東西都是寶。不過，我們凡夫，就是吃飽了、穿暖了，就又要再追求比這些，還有價值的、更難得的東西，所以這個欲心也就是愈來愈大。世間人禍、家庭不和，豈不就是因為這個價值觀嗎？價值觀若有了衝突，欲心一起，就家不和、社會不平靜，人類就有大亂，這都是在「欲」中。
所以，三界：欲界、色界、無色界。超越無色界就是到了，一切都是平等了，與我的心、境界沒有關係。自然三界在我們日常生活中，通達道理，就不受物欲控制，我們就能逍遙自在，心無欲，沒有色的掛礙，安分守己。這就是佛陀的教育。通達道理之後，才有辦法去體會。
所以佛陀是四生慈父，四生：胎生、卵生、化生、濕生。我們所有的生物都不離開這四種的出生。我們人就是胎生，牛、羊、豬這全都是胎生；雞、鴨等等，鳥類都是卵生；蟲豸多是濕生，這不同的生界，就不同的形。儘管眾生的生態不同，只要是生，就是有生命。佛陀他就是要讓我們了解，這麼多的生命，我們應該共同用愛來關懷。
可惜我們人在這個生態中，已經不斷受污染，滾滾慾海已經眾生在這個慾海中，滾滾的慾海在沉淪。唯有四生慈父不捨眾生，所以從滾滾慾海中駕起了慈航，一一要來度化眾生。
過去也和大家分享一個，巴西那位小男孩，才三歲而已，三歲的孩子要吃飯，坐在飯桌邊，媽媽已經準備好了，盤子裡放著章魚和馬鈴薯。孩子開始感覺奇怪，這盤叫做章魚，一直看，就問媽媽說：「媽媽，牠不會說話對不對？」媽媽就說：「因為牠沒有頭，怎麼能說話？」孩子就又問：「什麼！牠怎會沒有頭呢？牠的頭是不是在海裡呢？」媽媽就說：「不是在海裡，牠是在菜市場。「為什麼會在菜市場呢？」媽媽就說：「因為牠頭被人剁下來，我們就是只買這個東西，我們才能吃。這動像豬、牛、雞、魚，這些都是要經過殺，再剁成一塊一塊來賣，就是因為我們要吃牠。」這個孩子就開始又說了：「這樣，魚是動物，豬也是動物，牛也是動物，魚、雞也全都是動物，人吃牠，牠不就死定了？這樣就都死了。」「對啊，這就是因為我們要吃牠。」
他就說：「我不要吃牠，我要看牠蹦蹦跳跳，我要看牠活，我不要看牠死。媽媽，應該您就要照顧牠。」媽媽那時候笑了：「若這樣，你就要吃馬鈴薯了？」「好啊！」媽媽就說：「我被你感動到了。」孩子就馬上問媽媽說：「媽媽，我是不是做了一件，很美好的事情呢？」媽媽就說：「是啊、是啊！你趕快吃，吃馬鈴薯，不吃章魚了。」開始孩子就很高興，高興他不必吃章魚，他可以吃馬鈴薯。
這種心情，見其生不忍食其肉，看，這不就是人性，那就是真如本性。「人之初，性本善」，證明這念善，有好生之德，這好生之德，就是已經回歸人性本具的清淨無染。無染清淨的本性，那就是超越無色界了，他不受物欲、色去誘引他。
所以，這是佛陀所教育我們，無非是要讓我們人人，體會佛的深妙道理。但是佛陀所說法，到底有多少人，知音有多少呢？不過，佛陀慈心不棄、不捨，所以用很多的方法來譬喻。就像《法華經》再下去，就有很多種的譬喻，用世間親子之情來譬喻，譬喻出世師父與弟子之情。
所以，我們會說四生慈父來譬喻，四生慈父就是佛陀用法，來滋養我們的慧命，我們的慧命是從佛法中成長起來。我們人人本具佛性，卻是我們就是讓它埋沒了，佛陀用心要來啟發我們，但是無明，就要我門人人自己清理，壞的習氣要趕緊改變過來，轉錯為對，不對的，我們要趕快轉掉，轉回是對的；轉惡為善，這方向，我們要自己來轉。所以，無明唯有自己，習氣、無明自己改，佛陀根本就無法替我們改；佛陀只是能說道理給我們聽，成長我們的慧命。
所以前面那段(經)文說：「爾時，舍利弗踊躍歡喜，即起合掌，瞻仰尊顏，而白佛言：今從世尊聞此法音」，從佛陀的聲音聽來的法，「心懷踊躍，得未曾有。
爾時舍利弗
踊躍歡喜
即起合掌瞻仰尊顏
而白佛言
今從世尊聞此法音
心懷踊躍
得未曾有
《法華經 譬喻品第三》
過去沒有的，現在我很歡喜。接下來這段(經)文開始就說：「所以者何？」我為何這麼歡喜？為什麼呢？因為「我昔從佛聞如是法，見諸菩薩受記作佛，而我等不預斯事，甚自感傷，失於如來無量知見。」
所以者何
我昔從佛聞如是法
見諸菩薩受記作佛
而我等不預斯事
甚自感傷
失於如來無量知見
《法華經 譬喻品第三》
也就是說，過去聽佛說法，看到佛向發大心的人在授記。為什麼他們的名稱會叫做菩薩？他們為何未來能成佛呢？尤其是將來他們能成佛，我們怎麼都在，聲聞、羅漢的境界？所以感傷，很埋怨。因為我們認為「失於如來無量知見」，如來還有這麼無上的知見，好像我們還不知道。
所以這就是說，舍利弗他所聽的，過去佛所說的，是為這些根機的人開三乘法。所以在這段(經)文，我們就知道三乘法，利根機的人，他聽到同樣的法，他就能發大心、立弘願，成為菩薩，因為他開始身體力行，這分愛護眾生。就像剛剛那位三歲的孩子這種的心，他看到動物，他不忍心，又要媽媽，您應該要照顧動物。他自己禁他的口欲，還要媽媽，您應該要照顧動物。像這樣小小的年齡，知道這個道理，他就能夠發大心。
同樣的意思，很多人聽經，但是有的人就停停在那裡——佛的聲音聽(進)來，我了解佛說這樣的話，「諸惡莫作，眾善奉行」。他那個「眾善奉行」不積極，只是「諸惡莫作」信受奉行，要如何獨善其身，因緣果報，不要造惡因，就是停滯在這些道理中；他缺少那分眾善奉行，這種身體力行，發大心、立弘願，這種的志願，他提不出來。所以所了解的，他都是在小乘法中。
所以者何
我昔從佛聞如是法
指所聞之
權說小乘法
舍利弗因所聞者
為如是權法
舍利弗，因為他一直停滯，這羅漢的境界裡，所以看到別人，佛在褒揚他，甚至為他授記，修小乘的人也會很羨慕，也自己很埋怨，佛怎麼都沒有這樣褒揚我？佛怎麼沒有為我授記？同樣會埋怨。這段(經)文：「見諸菩薩授記作佛，而我等不預斯事」，我們都沒有辦法，好像這些事情，都沒有讓我們參加到，我們都沒有做到，我們都沒有體會到。這段(經)文，我們要很用心去體會它。
而今所見者
則為諸菩薩受記
作佛等事
而自猶處小乘
故甚感傷
現在所看到的，佛陀已經為菩薩授記作佛，自己還是停滯在羅漢小果。「失於如來無量知見」，這是不是我們在如來的知見，我們是不是沒份呢？所以，自己感覺很有失落感。「自失於如來不可度量的知見」，感覺自己很失落，如來有很廣很深的道，無法去度量的法。這，在舍利弗是智慧第一，都還不了解。
自失於如來
不可度量之知見
就意識云知
就眼識曰見
又推理求名見
覺了云知
所謂「知見」，那就是說，就意識，我意識體會到，這叫做「知」。你怎麼知道？ 我的感覺是這樣。我聽到。聽到，是耳朵聽到嗎？是耳朵聽到，但是就是意識去分別它，這樣叫做「知」。不論是看到，看到這是黑色的，電視用黑色的底，白色的字，有各種形的色，用眼睛看、用意識去分別。這樣我知道，這臺叫做電視，它的形態，背(景)是黑的，字是白色、黃色的，這叫做「知」。我知道了，但是要用眼睛看，這就是意識，和外面的境界接觸，這樣知道了。「就眼識曰見」，用眼光(眼睛)去看，我看到了，意識來分別它，這樣叫做知見。
我們凡夫的知見，就是這樣的境界。我們若能再推理去了解，為什麼有這樣的電視，電視難道只是這樣而已嗎？為什麼那裡的字會千變萬化？有圖、有……等等，這個東西是如何組合起來？就是推理。現在的科技就是有這麼多種的物質、電子零件去組合起來的，所以有這樣的物體，這叫做推理，叫做「見」。
見，覺，覺了，全都能了解，不是只有看這件東西，就是這件東西，應該看這樣東西，就能推測道理。在那個東西還未合成之前，要研究等等，一層一層去推理、研究、體會。但是佛陀也一眼觀，就已經全都包含，天地萬物的道理，原理就是這樣，知道。
「舍利弗既自感傷，復常自悔恨」。自己也是很悔恨，自己感傷，自己也很後悔：我為什麼只停滯在小乘，我怎麼無法立大願呢？發大願、立大志呢？所以他也有一點悔恨。
舍利弗既自感傷
復常自悔恨
謂我等同
與諸發菩薩心者
同聞佛法
自嘆未解佛之知見
而自感傷
時日已過，不斷一直過去，到這時候才開始聽，才開始了解，開始羨慕要成佛。要成佛，開始就要行菩薩道。好像隨佛幾十年來，這時候才開始知道行菩薩道的重要，不只是要諸惡莫作，還要積極眾善奉行，所以才會發菩薩心。其實是一起聽佛法的人，別人能發起這種大心、立大願，自己卻一直停滯在這種小乘裡。所以，這也是舍利弗，他這時候徹底覺悟。
有時候也會感覺得，舍利弗是在佛弟子群中，很有智慧的人，卻是我們過去曾說，舍利弗還有他的習氣存在。還有他執著的習氣在，我們人人都是這樣，這個習氣來障礙我們。習氣重的人是很固執，擇善而固執之，他就是，這是好的事情，我就是要堅持。但是只是堅持而已，不會去身體力行，這也是固執。有的人固執，固執在情、愛、恨等等，這種的固執，種種。
眾生，人人心中，有八萬四千的煩惱，這八萬四千煩惱，我們去除了多少？所以我們大家要趕快把握時間，聽下來，諸惡莫作，趕緊壞事情，不應該有的，趕快去除，不只是去除，還不可以做；眾善奉行，我們要積極，趕緊眾善奉行，這樣才能悲智雙運，這才是真菩薩道。也就是佛陀所教育我們的，也是四生慈父，所以在苦海茫茫中來救拔眾生。希望我們的慧命從這樣開始，不斷要成長起來，否則辜負了釋迦牟尼佛的悲智，為人間付出。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Realizing Buddha’s Understanding and Views (覺了云知 解佛知見)
Date: December.17. 2014
“As the guiding teacher of the Three Realms and the kind father of the Four Kinds of Beings, the Buddha steers a ship of compassion in the churning sea of desires to deliver those who are sinking and bring them onto the other shore.”
“The guiding teacher of the Three Realms and the kind father of the Four Kinds of Beings,” this refers to the founder of Buddhism, Sakyamuni Buddha. It is not only the Saha World; He is the guiding teacher of the Three Realms. The Three Realms are the desire, form and formless realms.
The Saha World, this evil world of the Five Turbidities, fills our minds with “desire”. We must find a way to transcend “desire” so that when we come in contact with “form,” material objects of various shapes and colors, we can view these forms without being tempted. They will simply be shapes and colors to us and our minds will not be defiled by them. This helps to eliminate our desires. From the form realm, we can move on to a realm without forms and desires. Then we see things for their usefulness. We do not make distinctions of [monetary] value, only out of utility.
Normally when we see things, we will compare them to differentiate which is more valuable and which is cheaper. Actually, anything we can use must be treasured. But when we ordinary people have already eaten a full meal and are dressed warmly, we still choose to pursue expensive and precious things. So, our desires continue to grow. Don’t manmade disasters and family discord arise because we hold these kinds of values? When our values are in conflict, once desires arise, families will not be in harmony, society will not be peaceful and humankind will be in great chaos. This is all due to “desire”.
So, the Three Realms are the desire, form and formless realms. When we surpass the formless realm, we see everything as equal and know that whatever they are, they are unrelated to us? The Three Realms are part of our daily living. If we completely understand these principles, we will not longer be controlled by our desire for things. We will be carefree, at ease and free of desires. Unhindered by [afflictions of] the form realm, we will be content with what we have. This was what the Buddha taught. Only after we thoroughly understand principles will we be able to experience this.
The Buddha is also the kind father of the Four Kinds of Beings. These beings are womb-, egg-, transformation- or moisture-born. All living beings arise from one of these four kinds of birth. Humans are womb-born. Cows, goats and pigs are also womb-born. Chickens, ducks and other birds are egg-born. Most insects are moisture-born. Different forms of birth lead to different forms. Although all beings have different ways of living, because they were born, they are all living beings. The Buddha wanted to help us understand that we must work together to lovingly care for all these living beings.
Sadly, in the way we humans live, we have been continually polluted by the churning sea of desires. Sentient beings are already drowning in this sea, sinking in the churning sea of desires. But the kind father of the Four Kinds of Beings will not abandon us, so He steers a ship of compassion through the churning sea of desires to transform sentient beings, one by one.
I have previously shared with everyone about a little boy from Brazil.When he was just three years old, this little boy was about to eat, so he sat at the dining table.His mother had already finished cooking and she placed octopus and potatoes on his plate.The child felt that there was something odd about the octopus on his plate.He stared at it, then he asked his mother, “Mom, the octopus can’t talk, right?”His mother said, “It doesn’t have a head, how can it talk?”The child asked, “How come it doesn’t have a head?Is its head in the ocean?”
His mother said, “It’s not in the ocean; it’s at the market.”[He asked,] “Why is it at the market?”His mother said, “Because its head was cut off. We just buy the part of it we can eat. Animals like pigs, cows, chickens and fish must all be killed and chopped into pieces so they can be sold. This is so that we can eat them.”
This child then said, “Fish are animals. Pigs and cows are also animals. Fish and chickens are animals. Is people want to eat an animal, it will be killed, right? Yes, that’s the only way we can eat it.”The boy said, “I don’t want to eat it. I want to see it moving around alive. I want to see it alive; I don’t want it to die. Mom, you should take care of it instead.”
His mother laughed, “In that case, you will just have potatoes to eat.”“Sure!”His mother said, “I’m touched by you.”This child immediately asked her, “Mom, did I do something beautiful?”His mother said, “Yes, yes, eat quickly. Eat the potatoes; don’t eat octopus.”The child became very happy because he did not have to eat the octopus, just the potatoes.
This was his [pure] heart; it was apparent that he did not have the heart eat the flesh of a living being.Look, isn’t this human nature?This is our intrinsic nature of True Suchness.
“Human nature is inherently good.”This story confirms that in our nature is the virtue of living and respecting all life.If we have this virtue, that means we have already returned to our pure and undefiled intrinsic nature.
With our pure and undefiled nature, in the formless realm we cannot be tempted by lust and objects of desire.This is what the Buddha has taught us, solely to help us all realize these profound and wondrous principles.
But for how many people do the Buddha’s teachings actually resonate?Still, out of His kindness, He did not abandon us.He taught with many kinds of analogies.As we continue reading the Lotus Sutra, we will see many kinds of parables.He used the parent-child bond as a parable for the bond between master and disciple.So, “the kind father of the Four Kinds of Beings” is used as an analogy [for the Buddha].
We say He is like a kind father, because He nourished our wisdom-life with the Dharma.
Our wisdom-life develops from learning the Buddha-Dharma.We all intrinsically have Buddha-nature, but we have buried it [under ignorance].The Buddha put His heart into inspiring us, but ignorance is something we must eliminate ourselves.
We must immediately change our bad habits.Wrong must be made right.We must turn evil into good.We ourselves have to change our direction.So, only we ourselves can change our habitual tendencies and ignorance.The Buddha cannot change them for us.He can only teach us the principles to helps us develop our wisdom-life.
So, the previous sutra passage states, “At that time, Sariputra was jubilant and delighted.Thus he respectfully put his palms together and” gazed reverently upon the Buddha and say to Him, “Now, having heard this Dharma from the World-Honored One, having heard the Buddha’s teachings,” he was “jubilant at having attained what I never had before”.
He had never been this happy.The next sutra passage starts with, “Why is this so?”Why was Sariputra so delighted?Because, “in the past, I heard this Dharma from the Buddha and saw all Bodhisattvas receive predictions of attaining Buddhahood. But I and the others felt that we were not included, so we were sad about not having the Tathagata’s limitless understanding and views.”
This means he had heard the Buddha give teachings and seen Him make predictions of Buddhahood for those who had formed great aspirations. Why were certain people considered Bodhisattvas? Why would they attain Buddhahood in the future? Especially as others would attain Buddhahood, why were people like Sariputra still in the state of Hearers and Arhats? So, they were saddened and upset by this, because they thought they “did not have the Tathagata’s limitless understanding and views”. The Tathagata had unsurpassed understanding and views, but it seemed they could not realize them.
So, this tells us that what Sariputra had heard and what the Buddha had taught in the past were the Three Vehicles, taught for people based on their capabilities.
From this sutra passage, we know that those with sharp capabilities, hearing the same Dharma, the Three Vehicles, could form great aspirations and vows. They became Bodhisattvas because they put this Dharma into practice. They cared for and safeguarded sentient beings, just like that three-year-old child who could not bear to [eat the octopus]. He told his mother, “You should take care of them”. He controlled his own temptation to eat them and even said to his mother, “You should take care of these animals”. Even at such a young age, he understood this principle and could form great aspirations.
This is the same principle. Many people heard the teachings, but some people remained at the level where the heard the Buddha’s voice and understood what He said, such as “refrain from all evil and do all good deeds”. But they did not actively “do all good deeds”. They only faithfully accepted and practiced “refraining from all evil”. They focused on awakening themselves. From the law of karma, they learned not to create unwholesome causes. They stopped at the knowledge of these principles. They lacked the practice of doing all good deeds. Forming great aspirations and making great vows was not something they could achieve. So, their understanding remained at the level of the Small Vehicle Dharma.
“Why is this so? In the past, I heard this Dharma from the Buddha: What he had heard were provisional teachings of the Small Vehicle Dharma. Because this was what Sariputra heard, he practiced these provisional teachings.”
Because Sariputra had stopped at the state of Arhatship, when he saw the Buddha praising other people, even making predictions of Buddhahood form them, he and the Small Vehicle practitioners were very envious. They were upset by this. “Why hasn’t the Buddha praised me like this? Why hasn’t He made this prediction for me?” They were all upset. In this sutra passage, “[Sariputra] saw all Bodhisattvas receive predictions of attaining Buddhahood. But I and the others.” They felt they could not [attain Buddhahood]. It seemed to them that they were not a part of it, that they did not [meet expectations] and that they had not realized [the Dharma]. So, we must mindfully seek to comprehend this sutra passage.
“At this time, they saw the Buddha bestowing predictions of attaining Buddhahood to all Bodhisattvas. Yet they were still at the state of the Small Vehicle, so they felt sad”.
At this time, they saw the Budddha bestow predictions for Bodhisattvas to attain Buddhahood, while they had stopped at the state of Arhatship. “[They were sad] at not having the Tathagata’s limitless understanding and views”. Did this mean that they could not take part in realizing His understanding and views? So, they felt very dejected because they did not have the Tathagata’s limitless understanding and views. They felt left out. The Tathagata had a path that was very broad and profound and a Dharma that could not be fathomed. Even though Sariputra was foremost in wisdom, he still could not understand.
“Feeling they did not have the Tathagata’s limitless understanding and views: Understanding comes from the mind-consciousness. Views come from seeing with the eye-consciousness. Or, when we deduce something, that is a view. When we awaken to it, that is an understanding.”
Breaking down “understanding and views” tells us that when our mind-consciousness comprehends something, we have an “understanding”. “How did you understanding that?” “Based on my perception, based on what I heard”. We heard it, but did our ears do the hearing? Our ears heard something but our mind-consciousness discerned it. This leads to “understanding”. Whether we see something black, something onscreen with a black background and white lettering or with various shapes and colors, we see with our eyes and discern with our mind-consciousness. We understand that this is a television. On its screen, the background is black and the words are white or yellow. this is an “understanding”. “I understand this, but I still need to see it with my eyes.” When our mind-consciousness comes into contact with our external conditions, we develop an understanding “Views come from seeing with the eye-consciousness”. When we see something with our eyes, the mind-consciousness discerns it. This leads to understanding and views. This is how we ordinary people develop our understanding and views. We can also understand things by deduction. Why was this kind of television developed? Can televisions display more than [just black and white]? Why does the lettering onscreen change so much? How can there be images and so on? How is this thing assembled? This can be deduced from principles Modern technology is all about assembling different electronic components to form many kinds of different products.
To come up with these new objects, we need reasoning; these are “views.”
Views can lead to awakening. Once we understanding everything, when we look at something, it is not only the thing that we see. When we look at something, we should be able to deduce its workings. We can analyze and deduce what there was before this object was formed. We can deduce, study and comprehend this, step by step. However, with one glance, the Buddha can already see the workings of all things in the universe He knows their underlying principles.
“Not only did Sariputra feel very sad, he was constantly remorseful He was very remorseful and sad, as well as regretful.” “Why did I stop at the state of the Small Vehicle?” “Why can I not form great aspirations and make great vows?” He felt quite remorseful.
Not only did Sariputra feel very sad, he was constantly remorseful because he and the others had listened to the Buddha-Dharma alongside those who formed Bodhisattva-aspirations, yet he could not understand the Buddha’s understanding and views.Therefore he felt sad.
Time had passed; it is constantly passing. Only now did he start to listen and understand, and envy those who would attain Buddhahood. To attain Buddhahood, one has to start by walking the Bodhisattva-path. Though he had followed the Buddha for decades, only at that moment did he understand the important of walking the Bodhisattva-path. He could not just refrain from all evil; he had to also proactively do all good deeds.
Only then would he form Bodhisattva-aspirations. Some other people had also heard the Buddha-Dharma along with him, but they had been able to form these great aspirations and vows while he had stopped at the state of the Small Vehicle. So, this was what Sariputra thoroughly realized at this time.
Sometimes I feel that among the Buddha’s disciples, Sariputra was a very wise person. But as we have discussed, Sariputra still had habitual tendencies, once that he clung to.
All of us are the same. Our habitual tendencies hinder us. Those with serious habitual tendencies are very stubborn. They will stubbornly hold on to what is good. They say, “This is a good thing, I will hold on to it.” But all they do is hold on to it. They do not put it into practice; this is a form of stubbornness. Some people are stubborn in their affections, in love, hate and so on. There are so many kinds of stubbornness. In everyone’s minds, there are 84,000 afflictions. Of these 84,000 afflictions, how many have we eliminated?
So, we must seize every moment. When we hear “refrain from all evil, we must eliminate the unwholesome things in us.” Not only that, we must avoid doing bad things. We must proactively and promptly begin to do all good deeds. Only then are we exercising both compassion and wisdom. This is the true Bodhisattva-path. This is also what the Buddha taught us.
The kind father of the Four Kinds of Beings came to save us from the sea of suffering. I hope that our wisdom-life will continue to grow, otherwise, we will fail to live up to all that Sakyamuni Buddha has done for us out of His compassion and wisdom. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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