20141225《靜思妙蓮華》佛子斷疑而起行(第465集)
（法華經•譬喻品第三）
⊙「聞思修戒定慧，解佛知見起行，以證於真如性，生於如來之家。」
⊙「今日乃知真是佛子，從佛口生，從法化生，得佛法分。」《法華經 譬喻品第三》
⊙「爾時，舍利弗欲重宣此義，而說偈言：我聞是法音，得所未曾有，心懷大歡喜，疑網皆已除。」《法華經 譬喻品第三》
⊙編輯經典深體法妙，恐聞法漏失，故重偈頌。
⊙舍利弗等聞法歡喜。及斷諸疑悔，得未曾有。
⊙「若有疑悔者，佛當為除斷，令盡無有餘。」《法華經 序品第一》
⊙疑惑難於出離，如墮於網，因心聞得佛，開權顯真實法，心懷大歡喜，過去疑網皆已除。
【證嚴上人開示】
「聞思修戒定慧，解佛知見起行，以證於真如性，生於如來之家。」
聞思修戒定慧
解佛知見起行
以證於真如性
生於如來之家
學佛，法從耳聞，聞要入心，入心必定要身體力行。聞法要好好思考、思惟，而且要好好受持。
甚至要有戒、定、慧，這是叫做「三無漏學」。戒一切惡法，沒道理的事情，不能做等等，戒，戒我們的行為。定，應該聽的法入心，外面種種名利等、享受，不會來搖動我們的心，也不會受它誘惑，所以這是定心。要有這分定心，必定要有智慧，我們若沒有智慧，外面的環境，聲，聲塵，我們聽到不喜歡的事情，我們馬上就起心動念；看到不喜歡的形色，我們馬上就發瞋怒心，這就是沒有定。
我們有時候，我們就要自己檢討：「我為什麼這麼衝動？」就知道是我們的定心不夠。「為什麼我的習氣會再犯呢？」自己反省看看，那就是智慧不夠。看外面的事情，我們的見解，無法讓我們的見解像佛一樣。我們要學佛，就是要學佛的見解；佛在人、事、物中很清楚，一接觸到，是「是」、是「非」，對佛來說，好像一面清淨的鏡子一樣，照什麼樣的東西，紅、黑、白、赤等等的顏色，這面鏡子馬上就照得起來，這就是佛的知見。
我們了解佛的知見，佛所說的法，我們要信受奉行，這就是我們的智慧。對一切事物，聽了之後，了解之後，我們要身體力行。佛怎麼說，我們就要怎麼走、怎麼做，這叫做「起行」。不只是聽，聽，我們若沒有身體力行，光是聽也沒有用。
我們過去的脾氣不好，我們要改，要改，就要及時改，錯誤不能這樣一錯再錯，不斷錯。慢慢地改，是來不及哦！所以學佛，聽到的法，我們在日常生活中，馬上就要及時，錯的要斷，善的要及時力行。所以要好好用心，若能如此，才「以證於真如性」。常常在說孩子的天真，他的本性就是這麼純，沒有受到世間事物將他污染，所以他看事情很清楚，表達出來很有道理，這就是能說這個真如本性，不是在年齡的多少，其實，原來和我們的年齡無關，這是本來就有。所以我們要用心體會法，是善、是惡，我們要分清楚，要常常記得：真如本性是人人本具。
「生於如來家」，人人都是如來的家庭，這在前面我們已經說過了，「今日乃知真是佛子，從佛口生，從法化生，得佛法分。」
今日乃知
真是佛子
從佛口生
從法化生
得佛法分
《法華經 譬喻品第三》
這是前面說過的。舍利弗雖然追隨佛陀數十年間，自己接受佛的法，他就是聽到之後，「一切因緣生，一切因緣滅」，就這樣停留在那個地方，小乘法，就沒有想要再向前追求。舍利弗一直到現在很懊惱，早就要發這個心了，怎麼停留到現在呢？現在目前已經了解了，佛陀開三顯一，將三乘法去除，現在完全一實相法，很清楚、明瞭。
所以「今日乃知真是佛子」。原來我也能夠繼承佛陀，教化眾生，發大心、立大願、行菩薩道。對自己也開始肯定自己了，也是知道只要我願意發心，我也是一樣能行菩薩道，所以真是佛子了。是「從佛口生」，同時是從法化生，因為這個法能夠入心來，增長智慧，所以「得佛法分」。佛法已經在我的心中，佛知、佛見，開始一段一段一直成長起來，這是舍利弗對佛陀的了解。
下面這段(經)文再這樣說，「爾時，舍利弗欲重宣此義，而說偈言：我聞是法音，得所未曾有，心懷大歡喜，疑網皆已除。」
爾時舍利弗
欲重宣此義
而說偈言
我聞是法音
得所未曾有
心懷大歡喜
疑網皆已除
《法華經 譬喻品第三》
過去所接受到的法，停滯在小乘法，現在聽到佛陀開始開權顯實。開始的時候有懊惱、疑悔，一直聽到了解之後，終於清楚了、分明了，所以得未曾有的歡喜踴躍。所以「今日乃知，真是佛子，從佛口生，從法化生，得佛法分」，這是舍利弗的心境，很歡喜。
「欲重宣此義，而說偈言」，其實這是編輯經典的人，也希望讓這個法大家更清楚，他就將舍利弗前面的意，再將它重述一次。
編輯經典
深體法妙
恐聞法漏失
故重偈頌
這個地方就說「舍利弗欲重宣此義」，應該是編輯經典的人，這分的好意，將舍利弗這種的心情再重述。所以，我們就更要知道那段(經)文的重要，前面那段的重要。擔心我們聽了就漏掉，希望我們能夠體會這個法的妙，所以叫做「重宣此義」。
重說，就是：「我聞是法音，得所未曾有」，這表示舍利弗他代替大家說話，他自己本身的心態，同時也代表大家的意思，也就是聽了之後，歡喜，歡喜人人都能夠發大心、立大願、行大行，入菩薩道中，這是代表自己和大家，都是很歡喜；而歡喜是來自於過去的疑，疑慮，過去的疑、疑問，完全都沒了。
舍利弗等
聞法歡喜
及斷諸疑悔
得未曾有
我們人人若是有疑，或者是道理不清楚，或者是大家說話無法理解，有時候也會造成了，人與人之間誤解的事情。我們聽法若不清楚，也會在法中起煩惱。現在舍利弗，與所有的比丘終於清楚了，佛陀四十多年來，所說的意思是什麼，全都清楚。原來一大事因緣，就是要讓人人能夠透徹了解——人人本具佛性，佛性是本清淨，就是因為天下事，誘惑了我們人人，很多的欲念、社會的事物，遮蓋了我們清淨的本性。
為了要讓大家，我們的本性現前，不要再受到這些污染，再覆蔽我們，所以必定要我們要身體力行，在人群中去發揮你本性的智慧。如何到人群中，去救度眾生？救度眾生，他就是有必需要的時候，眾生需要，我們要能趕有形的物質去付出；當眾生在那種心不開，心還不開解的時候，煩惱重重，我們要運用智慧，如何為他撥開了煩惱，能夠啟發他的善心，這就是心靈所需要。
所以不管是物質，有形象的物質、無形象的道理，我們都要發揮，這分的智慧去付出。所以付出不離開人群，在人群中複雜的事物，不會來沾污到我們的清淨本性，所以必定要在人群中鍛鍊。
常常說，煩惱如洪爐，好像烈火的洪爐一樣，我們人人在六道中，經過了這麼多的煩惱，就像很精密的東西，已經變成了一堆的廢鐵一樣，這個廢鐵要再讓它復原，成為很精純的器具，必定這些廢鐵，要入洪爐受火煉過，再煉、再搥打，之後雜質才能夠去除，剩下來的是成為很純的鋼鐵。
所以我們現在要將那些疑去除，就是入人群中，也是要堅持我們這個定與慧。定、慧，若保持得住，在人群中時時提醒我們，我們要防非止惡，常常提醒我們，在人群中不要聽到、看到，我們的心性，那個習氣又發作起來，若這樣，我們還是，再受這些無明,將我們染著。
常常用很簡單的話：「不要拿別人的錯誤，來懲罰自己」。不要拿別人的錯誤，來懲罰自己，不要看他錯，聽到錯誤的話，我們就在那裡起心動念。我們的心要常常很冷靜，無論人家如何對待我們，都不要誤解，我們要「實解」，我們要解佛知見。佛陀是用什麼樣的眼光，來看人、來聽聲，佛陀他能分得很清楚；我們凡夫的知見，就是「你這樣說，我不歡喜，所以我生氣。」這種的誤解，凡夫心，聽凡夫語，所以彼此就有這個誤的解釋。所以我們要斷除疑悔。
所以，疑悔若斷除了，自然心會常常很歡喜，法喜！看別人的錯誤，警惕自己，看別人的優點，我們要認真學，這就是我們慧命要如何精進，舍利弗等都完全了解了──必定要在人群中，去鍛鍊出我們本具的佛性，不受周圍影響我們，完全都了解了。所以「斷疑悔」。
過去的法，現在我都能夠體會，佛陀從最根本的教法來教導我們，讓我們一段一段入人群中，我們能夠很安全，「一切因緣生，一切因緣滅」，不必執著這些事情，所以過去學的，現在行菩薩道，這也是一條很重要的路，所以，不是多餘的，也是實在的路。
所以一直在說「權中有妙」，其實就是這段路，佛陀同樣這樣為我們鋪過來，讓我們能夠接上菩提道。同樣的道理，前天我們也說第一場的說法——苦、集、滅、道。佛陀的總願，諸佛、菩薩，佛的總願是四弘誓願。我們發大心、立大願，就是要救苦難的眾生。但是苦難的眾生，習氣、煩惱、無明，我們就要再發：「煩惱無盡誓願斷」，這就是「集」。
過去佛陀也解釋過了，苦就是來自於集。我們發心要行菩薩道，就入在這個，集了種種煩惱無明洪爐裡去，我們自己要鍛鍊、要斷除這些煩惱。別人的煩惱，不要拿來當我們自己的煩惱，自己的煩惱要及時斷除。所以四諦法、四弘誓願，大家若了解，拿來對照，四諦法就是施權的開頭，四弘誓願是顯一，顯一實性的總願開始，所以我們把它拿來對照看看，真是妙啊！在權中有妙，現在完全是一實相的妙法。
所以，不要再有疑了，這疑都要除斷。所以因為這樣，心都沒有疑了，「得未曾有」，這是前面的經文，講舍利弗的心態。所以在<序品>裡也有一段(經)文：「若有疑悔者，佛當為除斷，令盡無有餘。」
若有疑悔者
佛當為除斷
令盡無有餘
《法華經 序品第一》
這就是在現在一乘實相，開始《法華經》，就是要去除人人的疑，所以從<序品>開始，開三顯一，佛陀就明講：「若有疑悔者，佛當為除斷，令盡無有餘。」現在全部都要，去除我們疑的時刻了。所以《法華經》，就是不希望我們再有存疑，我們在人間中，不要有存這個疑問了。
所以「心懷大歡喜，疑網皆已除」。現在的心就是歡喜，因為所有的疑那個網，網就像魚網，網住了，魚一條都跑不出去。所以，我們煩惱，過去就像被網網譬如說：「習氣要改！」我們都會說：「困難啊！慢慢地來啦！」這就是被網把我們網住了，無法解脫；因為我們的習氣若未斷，我們就無法解脫。所以，這個煩惱解不開，佛法就無法入。所以疑網若全都除了，我們的心才能開，否則心門讓這個網網住，這樣就不通了。
疑惑難於出離
如墮於網
因心聞得佛
開權顯真實法
心懷大歡喜
過去疑網皆已除
所以，心聞得佛，開權顯，顯真的實法，因為我們的心真的聞，真的把它聽進去了，佛陀的法真的已經入心了，現在要趕緊向前前進，心不要再有懷疑。過去所疑的，全都要斷除。
各位，我們必定要，將我們的疑惑去除，真實的法要接受入心。其實，從那個開頭的施權，就有妙理存在，因為到現在，無非也就是要我們，發大心、立大願，入人間的苦難中去，因為人人造業，受苦難。我們入人群中，不要受人群將我們影響，希望大家要轉煩惱成菩提，才能練出了我們這念，清淨的本性。
鐵若要鋒利，就要不斷洪爐鍛煉，不斷要經過搥、打，這樣才能鐵成器。同樣的道理，我們的本性要讓它顯現，必定要自己訓練自己入人群中。所以請大家要時時多用心。
Explanations by Master Cheng-Yan
Subject: Children of the Buddha Eliminate Doubts (佛子斷疑而起行)
Date: December.25. 2014
“Through listening, contemplation and practice, with precepts, Samadhi and wisdom, we realize the Buddha’s understanding and views and put them into practice. Thus we recognize our nature of True Suchness and are born into the Tathagata’s family.”
After hearing the Dharma through our ears we must then take it to heart. After we take it to heart, we must put it into practice. After listening to the Dharma, we must earnestly contemplate it and must earnestly accept and uphold it. We must also cultivate the Three Flawless Studies, precepts, Samadhi and wisdom.
Precepts can prevent all unwholesome deeds. We must avoid doing unprincipled things. Precepts allow us to have discipline in our actions. Samadhi comes from taking the Dharma to heart so that neither fame, wealth nor pleasure can shake our resolve or tempt us. That is a state of Samadhi. To develop Samadhi, we must have wisdom. Without wisdom, when we hear something in our external conditions and it makes us unhappy, our minds will quickly give rise to [afflictions]. When we see something we dislike, we immediately become angry. This means we are not in Samadhi.
Sometime, we must ask ourselves, why am I so impulsive? That is because our [power of] Samadhi is not strong enough. Why did I give in to my habitual tendencies again? If we reflect upon ourselves, we know it is because our wisdom is insufficient. As we look at the things happening around us, we cannot yet see with the same perspective as the Buddha. In learning the Buddha’s Way, we must learn to develop His perspective. He clearly understands people, matters and objects. As soon as He encounters something, He can discern whether it is right or wrong. The Buddha’s [mind] is like a clear mirror that reflects everything. Red, black, white, crimson and other colors are immediately identifiable in the reflection. This is the Buddha’s understanding and views.
When we realize His understanding and views and the Dharma that He taught, we must faithfully accept and practice it. This because our wisdom. With everything we encounter, after we listen to and understand the teachings, we need to put them into practice. Whatever the Buddha has instructed us to do, we must follow it exactly. This is “putting into practice”. We cannot just listen. If we do not put the teachings into practice, listening to them is of no use.
If we have been bad-tempered in the past, we must change our ways. We must make changes right away so we do not continue to repeat our mistakes, over and over. If we make changes gradually, it will be too late. In learning the Buddha’s Way, the Dharma we hear needs to be applied to our daily living right away. We must stop doing the wrong things and immediately start to do the right things. So, we must be very mindful. Only in this way, can we “we realize our nature of True Suchness.”
I have often mentioned the innocence of children. Their intrinsic nature is so pure. Undefiled by worldly matters, they can see things very clearly and can act in a very reasonable manner. This shows that our nature of True Suchness does not change with age. Actually, it has nothing to do with our age. It is something we have always had. So, we must mindfully realize the Dharma to clearly discern right from wrong. We must always remember that the nature of True Suchness is intrinsic to all and that we are “born into the Tathagata family.” Everybody belongs to the Tathagata’s family. We previously discussed the passage,
“It was not until today that I realized that I am a true child of the Buddha,”born from the Buddha’s mouth and transformed by the Dharma; I have realized my part in the Buddha-Dharma.”
This is the previous passage.Though Sariputra had followed the Buddha for decades, and accepted the Buddha’s teachings, after he heard that “all things arise due to cause and conditions and all things cease due to cause and conditions,” he just remained in the state of the Small Vehicle and never thought about moving forward.
Up until now, he had been very upset.“I formed these aspirations a long time ago. Why have I remained in this state?”Now he understood that the Buddha opened the Three to reveal the One.He now set aside the Three Vehicles to completely focus on the One [Vehicle].When Sariputra understood this, [he thought,].“Today, I finally know I am the Buddha’s child.”He realized that, he too, could carry on the Buddha’s [mission of] teaching sentient beings; he could form great aspirations, make great vows and walk the Bodhisattva-path.
He began to have confidence in himself and understood that by making aspirations, he would also walk the Bodhisattva-path.Thus he was a true child of the Buddha. Born from the mouth of the Buddha and transformed by the Dharma, because his wisdom grew after he took the Dharma to heart.Thus he had “realized [his] part in the Buddha-Dharma”.
The Buddha-Dharma was already in his mind and he was gradually developing bits and pieces of the Buddha’s understanding and views.This was how well Sariputra understood the Buddha.
He next sutra passage states, “At that time, Sariputra, wishing to restate his meaning, spoke in verse, saying, Hearing the sound of this Dharma, I have obtained what I never had before. My heart is filled with great joy and I have eliminated the web of doubts.”
Sariputra had already described how, in the Dharma he had accepted in the past, he had stopped at [the state of] the Small Vehicle.After hearing the Buddha open up the provisional to reveal the true, at first he was distressed and had doubts and regrets.But when he understood what he heard, things finally became clear to him.Thus he attained joy he had never had before.
[So he said,] “It was not until today I that realized that I am a true child of the Buddha, born from the Buddha’s mouth and transformed by the Dharma. I have realized my part in the Buddha-Dharma.”This came from his joyful state of mind.“Wishing to restate his meaning, [he] spoke in verse.”
Actually, it was those how compiled and edited the sutras, hoping to make the Dharma clear to everybody, who restated Sariputra’s meaning one more time.
Those who compiled and edited sutras knew the Dharma was profound and wondrous.Afraid that people might miss out on teachings, they restated them in verse.
This passage states that.“Sariputra wished to restate his meaning.”It was likely those who edited this sutra who has this good intention of wanting to describe Sariputra’s feeling again.So, we should recognize the great importance of this section, which includes the previous passage.Worried the Dharma we hear might leak out, and hoping we can all realize the wondrousness of this Dharma, it says he “wished to restate his meaning”.
He said again, “Hearing the sound of this Dharma, I have obtained what I never had before.”
Sariputra spoke these words on behalf of everyone.These words not only reflected his own mindset, but also represented everyone else’s.They also felt happy after hearing it, so they formed great aspirations, made great vows, engaged in great practices and entered the Bodhisattva-path.This shows that he and everyone else were very happy, and that that happiness came from completely eliminating their doubts and worries.
Sariputra and others listened to the Dharma and became happy.They eliminated all doubts and regrets and attained what they never had before.
If we have doubts, are unclear about the principles or cannot understand what someone is saying, these may become mutual misunderstandings.If we cannot clearly understand the Dharma, it may lead us to give rise to afflictions.Now, Sariputra and all the bhiksus finally understood the complete meaning behind those 40-plus years of teachings.
Originally, [the Buddha came] for one great cause, to help everyone thoroughly understand that we all intrinsically have Buddha-nature and that we were originally pure. But things in the world tempted us [to go astray]. Out many desires for things have covered our pure intrinsic nature. In order for our intrinsic nature to manifest, we must avoid being covered by these impurities. So, we must put the teachings into practice and make use of our innate wisdom to go among people to transform them. To save and transform sentient beings, when they need material assistance, we must provide them with what they need. When sentient beings’ minds are not open and are weighed down by afflictions, we must exercise our wisdom to help them eliminate their afflictions and to inspire the goodness in their hearts. This meets their spiritual needs.
Whether they need tangible goods or intangible principles, we must exercise our wisdom to meet their needs. So, this kind of giving has to happen among people. The ability to prevent our pure intrinsic nature from being defiled by interpersonal complications is also a skill that is developed among people.
We often say that afflictions are like a raging fire in a furnace. Having transmigrated in the Six Realms and faced so many afflictions, we are like very finely crafted objects that have become a useless pile of metal. In order to restore this pile of metal back into those intricate objects, the metal must be thrown into the furnace so the fire can temper it. The metal has to be tempered and hammered so the impurities can be eliminated. Then it will become pure steel and iron again. So, to eliminate our doubts, we must interact with people and learn to sustain our Samadhi and wisdom.
If we can maintain our Samadhi and wisdom, others will remind us, through our interactions, that we must guard against wrongs and stop evil. They will constantly remind us to not allow what we hear or see in the world to trigger our habitual tendencies. If that happens, we will remain tainted by ignorance.
I often teach with simple saying such as, “Don’t use other people’s mistakes to punish yourself”. Don’t punish yourself for other people’s mistakes. when we see someone make a mistake or hear someone say something wrong, we must not give rise to discursive thoughts. Our minds must stay calm. Regardless of how others treat us, we must not misunderstand them; we must truly understand them. We must realize the Buddha’s understanding and views, the perspective with which He sees and hears people. The Buddha can clearly discern things. With our ordinary understanding and views, we think, “I don’t like what you said, so I’m angry”. This kind of misunderstanding happens when ordinary people listen to other ordinary people speak. This is how people misunderstand each other. So, we must eliminate our doubts and regrets.
Once we eliminate our doubts and regrets, we will naturally be very happy and filled with Dharma-joy. Seeing other’s mistakes, we must remind ourselves to be vigilant. Seeing other’s merits, we must earnestly seek to learn from them. This is how we diligently develop our wisdom-life.
Sariputra and others completely understood that they must go among people to learn to manifest their intrinsic Buddha-nature, while not letting their surroundings affect them. Having completely understood this, they had “eliminated all doubts and regrets”. At this point, we can comprehend how, in the past, the Buddha had begun with the most basic teachings to gradually help us to safely go among the people. “All things arise due to causes and conditions. All things cease due to causes and conditions”. So, we do not need to cling to anything. What we learned in the past led us to the practice of the Bodhisattva-path. “[Those teachings] are also very important. They are not redundant. They are very applicable.
So, I always talk about “the wondrous in the provisional”. Actually, this road was also paved by the Buddha to help connect us to the Bodhi-path. The same principle applies to us. We talked about the Buddha’s first teaching, suffering, it causation, cessation and the Path, and the universal vows of the Buddha and of all Buddhas and Bodhisattvas. These universal vows are the Four Great Vows. So, we form great aspirations and vows for the purpose of saving those who are suffering. However, sentient beings still have habitual tendencies, afflictions and ignorance.
Thus we must aspire and “vow to eliminate endless afflictions”. This deals with the cause of suffering. As the Buddha explained in the past, the cause of suffering is accumulation. We have aspired to walk the Bodhisattva-path, so we must enter this furnace of accumulated afflictions and ignorance and must temper ourselves to eliminate these afflictions.
We should not treat other people’s afflictions as our own, and we need to promptly eliminate our afflictions. So, the Four Noble Truths and the Four Great Vows can be linked to each other if we understand them. The Four Noble Truths were the first provisional teachings and the Four Great Vows were the beginning of revealing the universal vows of ultimate reality. When we look at these side by side, they are truly wondrous.
We see the wondrous in the provisional, the wondrous Dharma of ultimately reality. Therefore, we should have no more doubts. All doubts must be eliminated. Only when our minds are free of doubts can we attain what we never have before. This is how the previous sutra passage describes the mindset Sariputra.
There is a passage from the Introductory Chapter, “Should they have doubts or regrets, the Buddha will help resolve them complety so that none remain.
This is the ultimate reality of the One Vehicle. The beginning of the Lotus Sutra was about eliminating everyone’s doubts. So, starting in the Introductory Chapter, the Buddha opened up the Three to reveal the One. The Buddha clearly said, “Should they have doubts or regrets, the Buddha will help resolve them completely so that none remain.” This was the time to eliminate all doubts. So, in the Lotus Sutra, [the Buddha ] hopes we no longer have any doubts. People living in this world must eliminate their doubts.
So, “My heart is filled with great joy and I have eliminated the web of doubts. At that moment, Sariputra’s heart was filled with joy because his web of doubts [was gone]. That web is like a fishing net. Once trapped, not a single fish can escape. So, afflictions trap us like a net. When we are told, “Change your habits!” All of us say, “That is difficult! I will change gradually.” This is how we are trapped by a net and cannot free ourselves. If we have not eliminated our habitual tendencies, we cannot become liberated.
As long as we have not resolved these afflictions, we cannot take the Buddha-dharma to heart. Only once we have fully severed the web of doubts can we open up our hearts. Otherwise, this web will prevent [the Dharma] from entering the door to our hearts.
Doubts and delusions are hard to escape. Having them is like being trapped in a web. When he heard the Buddha open up the provisional to reveal True Dharma, his heart was filled with great joy and he eliminated all webs of doubts he had in the past.
So, when we listen to the Buddha open up the provisional to reveal the true [we can realize] True Dharma. When we truly listen with our hearts, we will take the Dharma to heart. As the Dharma has truly entered our heart, we must now move ahead swiftly. We must not give rise to any new doubts and must completely eliminate all our old doubts.
Everyone, we must eliminate our doubts in order to take the True Dharma to heart. Actually, those early provisional teachings contained wondrous principle. This is because the Buddha has always wanted us to form great aspirations and make great vows to go among the suffering in this world. As we all create karma and experience suffering, when we go among them, He did not want us to be influenced by them. He hopes we can all turn our afflictions into Bodhi so we can temper ourselves to manifest our pure intrinsic nature.
In order to sharpen a piece of iron, it has to be refined in a great furnace. After it has been hammered many times, the iron can eventually become something useful. The same principle applies; in order to manifest our intrinsic nature, we must train ourselves by interacting with people. Therefore, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「聞思修戒定慧，解佛知見起行，以證於真如性，生於如來之家。」
⊙「今日乃知真是佛子，從佛口生，從法化生，得佛法分。」《法華經 譬喻品第三》
⊙「爾時，舍利弗欲重宣此義，而說偈言：我聞是法音，得所未曾有，心懷大歡喜，疑網皆已除。」《法華經 譬喻品第三》
⊙編輯經典深體法妙，恐聞法漏失，故重偈頌。
⊙舍利弗等聞法歡喜。及斷諸疑悔，得未曾有。
⊙「若有疑悔者，佛當為除斷，令盡無有餘。」《法華經 序品第一》
⊙疑惑難於出離，如墮於網，因心聞得佛，開權顯真實法，心懷大歡喜，過去疑網皆已除。
【證嚴上人開示】
「聞思修戒定慧，解佛知見起行，以證於真如性，生於如來之家。」
聞思修戒定慧
解佛知見起行
以證於真如性
生於如來之家
學佛，法從耳聞，聞要入心，入心必定要身體力行。聞法要好好思考、思惟，而且要好好受持。
甚至要有戒、定、慧，這是叫做「三無漏學」。戒一切惡法，沒道理的事情，不能做等等，戒，戒我們的行為。定，應該聽的法入心，外面種種名利等、享受，不會來搖動我們的心，也不會受它誘惑，所以這是定心。要有這分定心，必定要有智慧，我們若沒有智慧，外面的環境，聲，聲塵，我們聽到不喜歡的事情，我們馬上就起心動念；看到不喜歡的形色，我們馬上就發瞋怒心，這就是沒有定。
我們有時候，我們就要自己檢討：「我為什麼這麼衝動？」就知道是我們的定心不夠。「為什麼我的習氣會再犯呢？」自己反省看看，那就是智慧不夠。看外面的事情，我們的見解，無法讓我們的見解像佛一樣。我們要學佛，就是要學佛的見解；佛在人、事、物中很清楚，一接觸到，是「是」、是「非」，對佛來說，好像一面清淨的鏡子一樣，照什麼樣的東西，紅、黑、白、赤等等的顏色，這面鏡子馬上就照得起來，這就是佛的知見。
我們了解佛的知見，佛所說的法，我們要信受奉行，這就是我們的智慧。對一切事物，聽了之後，了解之後，我們要身體力行。佛怎麼說，我們就要怎麼走、怎麼做，這叫做「起行」。不只是聽，聽，我們若沒有身體力行，光是聽也沒有用。
我們過去的脾氣不好，我們要改，要改，就要及時改，錯誤不能這樣一錯再錯，不斷錯。慢慢地改，是來不及哦！所以學佛，聽到的法，我們在日常生活中，馬上就要及時，錯的要斷，善的要及時力行。所以要好好用心，若能如此，才「以證於真如性」。常常在說孩子的天真，他的本性就是這麼純，沒有受到世間事物將他污染，所以他看事情很清楚，表達出來很有道理，這就是能說這個真如本性，不是在年齡的多少，其實，原來和我們的年齡無關，這是本來就有。所以我們要用心體會法，是善、是惡，我們要分清楚，要常常記得：真如本性是人人本具。
「生於如來家」，人人都是如來的家庭，這在前面我們已經說過了，「今日乃知真是佛子，從佛口生，從法化生，得佛法分。」
今日乃知
真是佛子
從佛口生
從法化生
得佛法分
《法華經 譬喻品第三》
這是前面說過的。舍利弗雖然追隨佛陀數十年間，自己接受佛的法，他就是聽到之後，「一切因緣生，一切因緣滅」，就這樣停留在那個地方，小乘法，就沒有想要再向前追求。舍利弗一直到現在很懊惱，早就要發這個心了，怎麼停留到現在呢？現在目前已經了解了，佛陀開三顯一，將三乘法去除，現在完全一實相法，很清楚、明瞭。
所以「今日乃知真是佛子」。原來我也能夠繼承佛陀，教化眾生，發大心、立大願、行菩薩道。對自己也開始肯定自己了，也是知道只要我願意發心，我也是一樣能行菩薩道，所以真是佛子了。是「從佛口生」，同時是從法化生，因為這個法能夠入心來，增長智慧，所以「得佛法分」。佛法已經在我的心中，佛知、佛見，開始一段一段一直成長起來，這是舍利弗對佛陀的了解。
下面這段(經)文再這樣說，「爾時，舍利弗欲重宣此義，而說偈言：我聞是法音，得所未曾有，心懷大歡喜，疑網皆已除。」
爾時舍利弗
欲重宣此義
而說偈言
我聞是法音
得所未曾有
心懷大歡喜
疑網皆已除
《法華經 譬喻品第三》
過去所接受到的法，停滯在小乘法，現在聽到佛陀開始開權顯實。開始的時候有懊惱、疑悔，一直聽到了解之後，終於清楚了、分明了，所以得未曾有的歡喜踴躍。所以「今日乃知，真是佛子，從佛口生，從法化生，得佛法分」，這是舍利弗的心境，很歡喜。
「欲重宣此義，而說偈言」，其實這是編輯經典的人，也希望讓這個法大家更清楚，他就將舍利弗前面的意，再將它重述一次。
編輯經典
深體法妙
恐聞法漏失
故重偈頌
這個地方就說「舍利弗欲重宣此義」，應該是編輯經典的人，這分的好意，將舍利弗這種的心情再重述。所以，我們就更要知道那段(經)文的重要，前面那段的重要。擔心我們聽了就漏掉，希望我們能夠體會這個法的妙，所以叫做「重宣此義」。
重說，就是：「我聞是法音，得所未曾有」，這表示舍利弗他代替大家說話，他自己本身的心態，同時也代表大家的意思，也就是聽了之後，歡喜，歡喜人人都能夠發大心、立大願、行大行，入菩薩道中，這是代表自己和大家，都是很歡喜；而歡喜是來自於過去的疑，疑慮，過去的疑、疑問，完全都沒了。
舍利弗等
聞法歡喜
及斷諸疑悔
得未曾有
我們人人若是有疑，或者是道理不清楚，或者是大家說話無法理解，有時候也會造成了，人與人之間誤解的事情。我們聽法若不清楚，也會在法中起煩惱。現在舍利弗，與所有的比丘終於清楚了，佛陀四十多年來，所說的意思是什麼，全都清楚。原來一大事因緣，就是要讓人人能夠透徹了解——人人本具佛性，佛性是本清淨，就是因為天下事，誘惑了我們人人，很多的欲念、社會的事物，遮蓋了我們清淨的本性。
為了要讓大家，我們的本性現前，不要再受到這些污染，再覆蔽我們，所以必定要我們要身體力行，在人群中去發揮你本性的智慧。如何到人群中，去救度眾生？救度眾生，他就是有必需要的時候，眾生需要，我們要能趕有形的物質去付出；當眾生在那種心不開，心還不開解的時候，煩惱重重，我們要運用智慧，如何為他撥開了煩惱，能夠啟發他的善心，這就是心靈所需要。
所以不管是物質，有形象的物質、無形象的道理，我們都要發揮，這分的智慧去付出。所以付出不離開人群，在人群中複雜的事物，不會來沾污到我們的清淨本性，所以必定要在人群中鍛鍊。
常常說，煩惱如洪爐，好像烈火的洪爐一樣，我們人人在六道中，經過了這麼多的煩惱，就像很精密的東西，已經變成了一堆的廢鐵一樣，這個廢鐵要再讓它復原，成為很精純的器具，必定這些廢鐵，要入洪爐受火煉過，再煉、再搥打，之後雜質才能夠去除，剩下來的是成為很純的鋼鐵。
所以我們現在要將那些疑去除，就是入人群中，也是要堅持我們這個定與慧。定、慧，若保持得住，在人群中時時提醒我們，我們要防非止惡，常常提醒我們，在人群中不要聽到、看到，我們的心性，那個習氣又發作起來，若這樣，我們還是，再受這些無明,將我們染著。
常常用很簡單的話：「不要拿別人的錯誤，來懲罰自己」。不要拿別人的錯誤，來懲罰自己，不要看他錯，聽到錯誤的話，我們就在那裡起心動念。我們的心要常常很冷靜，無論人家如何對待我們，都不要誤解，我們要「實解」，我們要解佛知見。佛陀是用什麼樣的眼光，來看人、來聽聲，佛陀他能分得很清楚；我們凡夫的知見，就是「你這樣說，我不歡喜，所以我生氣。」這種的誤解，凡夫心，聽凡夫語，所以彼此就有這個誤的解釋。所以我們要斷除疑悔。
所以，疑悔若斷除了，自然心會常常很歡喜，法喜！看別人的錯誤，警惕自己，看別人的優點，我們要認真學，這就是我們慧命要如何精進，舍利弗等都完全了解了──必定要在人群中，去鍛鍊出我們本具的佛性，不受周圍影響我們，完全都了解了。所以「斷疑悔」。
過去的法，現在我都能夠體會，佛陀從最根本的教法來教導我們，讓我們一段一段入人群中，我們能夠很安全，「一切因緣生，一切因緣滅」，不必執著這些事情，所以過去學的，現在行菩薩道，這也是一條很重要的路，所以，不是多餘的，也是實在的路。
所以一直在說「權中有妙」，其實就是這段路，佛陀同樣這樣為我們鋪過來，讓我們能夠接上菩提道。同樣的道理，前天我們也說第一場的說法——苦、集、滅、道。佛陀的總願，諸佛、菩薩，佛的總願是四弘誓願。我們發大心、立大願，就是要救苦難的眾生。但是苦難的眾生，習氣、煩惱、無明，我們就要再發：「煩惱無盡誓願斷」，這就是「集」。
過去佛陀也解釋過了，苦就是來自於集。我們發心要行菩薩道，就入在這個，集了種種煩惱無明洪爐裡去，我們自己要鍛鍊、要斷除這些煩惱。別人的煩惱，不要拿來當我們自己的煩惱，自己的煩惱要及時斷除。所以四諦法、四弘誓願，大家若了解，拿來對照，四諦法就是施權的開頭，四弘誓願是顯一，顯一實性的總願開始，所以我們把它拿來對照看看，真是妙啊！在權中有妙，現在完全是一實相的妙法。
所以，不要再有疑了，這疑都要除斷。所以因為這樣，心都沒有疑了，「得未曾有」，這是前面的經文，講舍利弗的心態。所以在<序品>裡也有一段(經)文：「若有疑悔者，佛當為除斷，令盡無有餘。」
若有疑悔者
佛當為除斷
令盡無有餘
《法華經 序品第一》
這就是在現在一乘實相，開始《法華經》，就是要去除人人的疑，所以從<序品>開始，開三顯一，佛陀就明講：「若有疑悔者，佛當為除斷，令盡無有餘。」現在全部都要，去除我們疑的時刻了。所以《法華經》，就是不希望我們再有存疑，我們在人間中，不要有存這個疑問了。
所以「心懷大歡喜，疑網皆已除」。現在的心就是歡喜，因為所有的疑那個網，網就像魚網，網住了，魚一條都跑不出去。所以，我們煩惱，過去就像被網網譬如說：「習氣要改！」我們都會說：「困難啊！慢慢地來啦！」這就是被網把我們網住了，無法解脫；因為我們的習氣若未斷，我們就無法解脫。所以，這個煩惱解不開，佛法就無法入。所以疑網若全都除了，我們的心才能開，否則心門讓這個網網住，這樣就不通了。
疑惑難於出離
如墮於網
因心聞得佛
開權顯真實法
心懷大歡喜
過去疑網皆已除
所以，心聞得佛，開權顯，顯真的實法，因為我們的心真的聞，真的把它聽進去了，佛陀的法真的已經入心了，現在要趕緊向前前進，心不要再有懷疑。過去所疑的，全都要斷除。
各位，我們必定要，將我們的疑惑去除，真實的法要接受入心。其實，從那個開頭的施權，就有妙理存在，因為到現在，無非也就是要我們，發大心、立大願，入人間的苦難中去，因為人人造業，受苦難。我們入人群中，不要受人群將我們影響，希望大家要轉煩惱成菩提，才能練出了我們這念，清淨的本性。
鐵若要鋒利，就要不斷洪爐鍛煉，不斷要經過搥、打，這樣才能鐵成器。同樣的道理，我們的本性要讓它顯現，必定要自己訓練自己入人群中。所以請大家要時時多用心。
Explanations by Master Cheng-Yan
Subject: Children of the Buddha Eliminate Doubts (佛子斷疑而起行)
Date: December.25. 2014
“Through listening, contemplation and practice, with precepts, Samadhi and wisdom, we realize the Buddha’s understanding and views and put them into practice. Thus we recognize our nature of True Suchness and are born into the Tathagata’s family.”
After hearing the Dharma through our ears we must then take it to heart. After we take it to heart, we must put it into practice. After listening to the Dharma, we must earnestly contemplate it and must earnestly accept and uphold it. We must also cultivate the Three Flawless Studies, precepts, Samadhi and wisdom.
Precepts can prevent all unwholesome deeds. We must avoid doing unprincipled things. Precepts allow us to have discipline in our actions. Samadhi comes from taking the Dharma to heart so that neither fame, wealth nor pleasure can shake our resolve or tempt us. That is a state of Samadhi. To develop Samadhi, we must have wisdom. Without wisdom, when we hear something in our external conditions and it makes us unhappy, our minds will quickly give rise to [afflictions]. When we see something we dislike, we immediately become angry. This means we are not in Samadhi.
Sometime, we must ask ourselves, why am I so impulsive? That is because our [power of] Samadhi is not strong enough. Why did I give in to my habitual tendencies again? If we reflect upon ourselves, we know it is because our wisdom is insufficient. As we look at the things happening around us, we cannot yet see with the same perspective as the Buddha. In learning the Buddha’s Way, we must learn to develop His perspective. He clearly understands people, matters and objects. As soon as He encounters something, He can discern whether it is right or wrong. The Buddha’s [mind] is like a clear mirror that reflects everything. Red, black, white, crimson and other colors are immediately identifiable in the reflection. This is the Buddha’s understanding and views.
When we realize His understanding and views and the Dharma that He taught, we must faithfully accept and practice it. This because our wisdom. With everything we encounter, after we listen to and understand the teachings, we need to put them into practice. Whatever the Buddha has instructed us to do, we must follow it exactly. This is “putting into practice”. We cannot just listen. If we do not put the teachings into practice, listening to them is of no use.
If we have been bad-tempered in the past, we must change our ways. We must make changes right away so we do not continue to repeat our mistakes, over and over. If we make changes gradually, it will be too late. In learning the Buddha’s Way, the Dharma we hear needs to be applied to our daily living right away. We must stop doing the wrong things and immediately start to do the right things. So, we must be very mindful. Only in this way, can we “we realize our nature of True Suchness.”
I have often mentioned the innocence of children. Their intrinsic nature is so pure. Undefiled by worldly matters, they can see things very clearly and can act in a very reasonable manner. This shows that our nature of True Suchness does not change with age. Actually, it has nothing to do with our age. It is something we have always had. So, we must mindfully realize the Dharma to clearly discern right from wrong. We must always remember that the nature of True Suchness is intrinsic to all and that we are “born into the Tathagata family.” Everybody belongs to the Tathagata’s family. We previously discussed the passage,
“It was not until today that I realized that I am a true child of the Buddha,”born from the Buddha’s mouth and transformed by the Dharma; I have realized my part in the Buddha-Dharma.”
This is the previous passage.Though Sariputra had followed the Buddha for decades, and accepted the Buddha’s teachings, after he heard that “all things arise due to cause and conditions and all things cease due to cause and conditions,” he just remained in the state of the Small Vehicle and never thought about moving forward.
Up until now, he had been very upset.“I formed these aspirations a long time ago. Why have I remained in this state?”Now he understood that the Buddha opened the Three to reveal the One.He now set aside the Three Vehicles to completely focus on the One [Vehicle].When Sariputra understood this, [he thought,].“Today, I finally know I am the Buddha’s child.”He realized that, he too, could carry on the Buddha’s [mission of] teaching sentient beings; he could form great aspirations, make great vows and walk the Bodhisattva-path.
He began to have confidence in himself and understood that by making aspirations, he would also walk the Bodhisattva-path.Thus he was a true child of the Buddha. Born from the mouth of the Buddha and transformed by the Dharma, because his wisdom grew after he took the Dharma to heart.Thus he had “realized [his] part in the Buddha-Dharma”.
The Buddha-Dharma was already in his mind and he was gradually developing bits and pieces of the Buddha’s understanding and views.This was how well Sariputra understood the Buddha.
He next sutra passage states, “At that time, Sariputra, wishing to restate his meaning, spoke in verse, saying, Hearing the sound of this Dharma, I have obtained what I never had before. My heart is filled with great joy and I have eliminated the web of doubts.”
Sariputra had already described how, in the Dharma he had accepted in the past, he had stopped at [the state of] the Small Vehicle.After hearing the Buddha open up the provisional to reveal the true, at first he was distressed and had doubts and regrets.But when he understood what he heard, things finally became clear to him.Thus he attained joy he had never had before.
[So he said,] “It was not until today I that realized that I am a true child of the Buddha, born from the Buddha’s mouth and transformed by the Dharma. I have realized my part in the Buddha-Dharma.”This came from his joyful state of mind.“Wishing to restate his meaning, [he] spoke in verse.”
Actually, it was those how compiled and edited the sutras, hoping to make the Dharma clear to everybody, who restated Sariputra’s meaning one more time.
Those who compiled and edited sutras knew the Dharma was profound and wondrous.Afraid that people might miss out on teachings, they restated them in verse.
This passage states that.“Sariputra wished to restate his meaning.”It was likely those who edited this sutra who has this good intention of wanting to describe Sariputra’s feeling again.So, we should recognize the great importance of this section, which includes the previous passage.Worried the Dharma we hear might leak out, and hoping we can all realize the wondrousness of this Dharma, it says he “wished to restate his meaning”.
He said again, “Hearing the sound of this Dharma, I have obtained what I never had before.”
Sariputra spoke these words on behalf of everyone.These words not only reflected his own mindset, but also represented everyone else’s.They also felt happy after hearing it, so they formed great aspirations, made great vows, engaged in great practices and entered the Bodhisattva-path.This shows that he and everyone else were very happy, and that that happiness came from completely eliminating their doubts and worries.
Sariputra and others listened to the Dharma and became happy.They eliminated all doubts and regrets and attained what they never had before.
If we have doubts, are unclear about the principles or cannot understand what someone is saying, these may become mutual misunderstandings.If we cannot clearly understand the Dharma, it may lead us to give rise to afflictions.Now, Sariputra and all the bhiksus finally understood the complete meaning behind those 40-plus years of teachings.
Originally, [the Buddha came] for one great cause, to help everyone thoroughly understand that we all intrinsically have Buddha-nature and that we were originally pure. But things in the world tempted us [to go astray]. Out many desires for things have covered our pure intrinsic nature. In order for our intrinsic nature to manifest, we must avoid being covered by these impurities. So, we must put the teachings into practice and make use of our innate wisdom to go among people to transform them. To save and transform sentient beings, when they need material assistance, we must provide them with what they need. When sentient beings’ minds are not open and are weighed down by afflictions, we must exercise our wisdom to help them eliminate their afflictions and to inspire the goodness in their hearts. This meets their spiritual needs.
Whether they need tangible goods or intangible principles, we must exercise our wisdom to meet their needs. So, this kind of giving has to happen among people. The ability to prevent our pure intrinsic nature from being defiled by interpersonal complications is also a skill that is developed among people.
We often say that afflictions are like a raging fire in a furnace. Having transmigrated in the Six Realms and faced so many afflictions, we are like very finely crafted objects that have become a useless pile of metal. In order to restore this pile of metal back into those intricate objects, the metal must be thrown into the furnace so the fire can temper it. The metal has to be tempered and hammered so the impurities can be eliminated. Then it will become pure steel and iron again. So, to eliminate our doubts, we must interact with people and learn to sustain our Samadhi and wisdom.
If we can maintain our Samadhi and wisdom, others will remind us, through our interactions, that we must guard against wrongs and stop evil. They will constantly remind us to not allow what we hear or see in the world to trigger our habitual tendencies. If that happens, we will remain tainted by ignorance.
I often teach with simple saying such as, “Don’t use other people’s mistakes to punish yourself”. Don’t punish yourself for other people’s mistakes. when we see someone make a mistake or hear someone say something wrong, we must not give rise to discursive thoughts. Our minds must stay calm. Regardless of how others treat us, we must not misunderstand them; we must truly understand them. We must realize the Buddha’s understanding and views, the perspective with which He sees and hears people. The Buddha can clearly discern things. With our ordinary understanding and views, we think, “I don’t like what you said, so I’m angry”. This kind of misunderstanding happens when ordinary people listen to other ordinary people speak. This is how people misunderstand each other. So, we must eliminate our doubts and regrets.
Once we eliminate our doubts and regrets, we will naturally be very happy and filled with Dharma-joy. Seeing other’s mistakes, we must remind ourselves to be vigilant. Seeing other’s merits, we must earnestly seek to learn from them. This is how we diligently develop our wisdom-life.
Sariputra and others completely understood that they must go among people to learn to manifest their intrinsic Buddha-nature, while not letting their surroundings affect them. Having completely understood this, they had “eliminated all doubts and regrets”. At this point, we can comprehend how, in the past, the Buddha had begun with the most basic teachings to gradually help us to safely go among the people. “All things arise due to causes and conditions. All things cease due to causes and conditions”. So, we do not need to cling to anything. What we learned in the past led us to the practice of the Bodhisattva-path. “[Those teachings] are also very important. They are not redundant. They are very applicable.
So, I always talk about “the wondrous in the provisional”. Actually, this road was also paved by the Buddha to help connect us to the Bodhi-path. The same principle applies to us. We talked about the Buddha’s first teaching, suffering, it causation, cessation and the Path, and the universal vows of the Buddha and of all Buddhas and Bodhisattvas. These universal vows are the Four Great Vows. So, we form great aspirations and vows for the purpose of saving those who are suffering. However, sentient beings still have habitual tendencies, afflictions and ignorance.
Thus we must aspire and “vow to eliminate endless afflictions”. This deals with the cause of suffering. As the Buddha explained in the past, the cause of suffering is accumulation. We have aspired to walk the Bodhisattva-path, so we must enter this furnace of accumulated afflictions and ignorance and must temper ourselves to eliminate these afflictions.
We should not treat other people’s afflictions as our own, and we need to promptly eliminate our afflictions. So, the Four Noble Truths and the Four Great Vows can be linked to each other if we understand them. The Four Noble Truths were the first provisional teachings and the Four Great Vows were the beginning of revealing the universal vows of ultimate reality. When we look at these side by side, they are truly wondrous.
We see the wondrous in the provisional, the wondrous Dharma of ultimately reality. Therefore, we should have no more doubts. All doubts must be eliminated. Only when our minds are free of doubts can we attain what we never have before. This is how the previous sutra passage describes the mindset Sariputra.
There is a passage from the Introductory Chapter, “Should they have doubts or regrets, the Buddha will help resolve them complety so that none remain.
This is the ultimate reality of the One Vehicle. The beginning of the Lotus Sutra was about eliminating everyone’s doubts. So, starting in the Introductory Chapter, the Buddha opened up the Three to reveal the One. The Buddha clearly said, “Should they have doubts or regrets, the Buddha will help resolve them completely so that none remain.” This was the time to eliminate all doubts. So, in the Lotus Sutra, [the Buddha ] hopes we no longer have any doubts. People living in this world must eliminate their doubts.
So, “My heart is filled with great joy and I have eliminated the web of doubts. At that moment, Sariputra’s heart was filled with joy because his web of doubts [was gone]. That web is like a fishing net. Once trapped, not a single fish can escape. So, afflictions trap us like a net. When we are told, “Change your habits!” All of us say, “That is difficult! I will change gradually.” This is how we are trapped by a net and cannot free ourselves. If we have not eliminated our habitual tendencies, we cannot become liberated.
As long as we have not resolved these afflictions, we cannot take the Buddha-dharma to heart. Only once we have fully severed the web of doubts can we open up our hearts. Otherwise, this web will prevent [the Dharma] from entering the door to our hearts.
Doubts and delusions are hard to escape. Having them is like being trapped in a web. When he heard the Buddha open up the provisional to reveal True Dharma, his heart was filled with great joy and he eliminated all webs of doubts he had in the past.
So, when we listen to the Buddha open up the provisional to reveal the true [we can realize] True Dharma. When we truly listen with our hearts, we will take the Dharma to heart. As the Dharma has truly entered our heart, we must now move ahead swiftly. We must not give rise to any new doubts and must completely eliminate all our old doubts.
Everyone, we must eliminate our doubts in order to take the True Dharma to heart. Actually, those early provisional teachings contained wondrous principle. This is because the Buddha has always wanted us to form great aspirations and make great vows to go among the suffering in this world. As we all create karma and experience suffering, when we go among them, He did not want us to be influenced by them. He hopes we can all turn our afflictions into Bodhi so we can temper ourselves to manifest our pure intrinsic nature.
In order to sharpen a piece of iron, it has to be refined in a great furnace. After it has been hammered many times, the iron can eventually become something useful. The same principle applies; in order to manifest our intrinsic nature, we must train ourselves by interacting with people. Therefore, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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