20141229《靜思妙蓮華》聞法除憂惱(第467集) （法華經•譬喻品第三）
⊙「佛慈諄諄教，弟子孜孜學，始自四聖諦，終至四弘誓。」
⊙「昔來蒙佛教，不失於大乘。佛音甚希有，能除眾生惱，我已得漏盡，聞亦除憂惱。」《法華經譬喻品第三》
⊙四十餘年以來，承蒙佛為應眾生，施權教化，而實不失於大乘。昔日感傷，失於如來知見，今日開解，不失於大乘。
⊙佛音聲超世希有，說微妙法，以小乘法除眾生憂惱，以大乘法除羅漢憂惱。
⊙我雖已得漏盡，已無煩惱，然有此法執之憂惱，今亦斷除憂惱。
⊙凡夫眼耳等六根門漏洩，欲貪成瞋癡，故名煩惱為漏。
⊙至三乘之極果，以聖智斷盡此煩惱，謂之我已得漏盡。
⊙聞法除憂惱：用清淨心聞法入心，增長慧命，遇事契理。
【證嚴上人開示】
「佛慈諄諄教，弟子孜孜學，始自四聖諦，終至四弘誓。」
佛慈諄諄教
弟子孜孜學
始自四聖諦
終至四弘誓
知道佛陀的慈悲，循循善誘，不放棄任何弟子。期待每一個弟子，有緣接觸了佛法，就能夠從佛法中覺悟。這是佛的心意。但是，學的人呢？能夠有這樣的覺者來教育，但是弟子是不是也就要，用心用功，不放棄時間，專心受持。
佛陀開始用方便法，一針見血，人生是「苦」，苦來自於「集」，要斷苦要先滅掉了這個「集」。種種的成見、種種的無明、種種的煩惱，就要一一瞭解苦的源頭，就是因為無明、煩惱、欲念，所集合。知道之後，就要趕緊自我警惕，收心回來，好好用功。
雖然開頭這樣說，苦、集、滅、道，這是不是小乘法呢？其實，這是法、道理的起源，要讓大家知道的開頭起點，最終就是到「四弘誓願」。
「四弘誓願」，那就是要發心，要行菩薩道。菩薩道的心也是一樣，不忍眾生苦，所以眾生無邊，要發誓立願度眾生。要度眾生，人群中煩惱何其多！更就要立願，怎麼樣在人群中，我們成立了典範，多少的煩惱來，我們要自在面對，不受煩惱，種種人我是非，會集受到困擾，心不受影響，這才是叫做「煩惱無盡誓願斷」。發大心、立大願，斷種種的煩惱。
因為我們要學佛，所以「法門無量誓願學」。佛法是無窮際，很大、很廣、很深，道理很高，高又深又是廣，我們必定要發弘誓願，用心注意聽、聞，聽聞、理解、受用。「佛道無上誓願成」，因為佛道就是完全，要讓我們瞭解人世間，在聽聞感觸中都是在法之中，我們若能夠全都體會瞭解，「四弘誓願」就是回歸如來本性的不二法門，也就是菩提大直道。所以，開始從「四聖諦」，終至是「四弘誓願」，這是我們要清楚，真的是學要很專心、用心。
佛典中也有一段，這樣的經文。就是說有一位比丘很認真，日夜日夜都在誦經。在寮房中有一隻狗，都在這個比丘的床下，每天聽到比丘在誦經，這隻狗就很認真聽。幾年後，這隻狗往生了，這隻狗往生之後，後來生在舍衛國，一位長者的家庭裡，從小就是只要看到，比丘、出家人，就是很歡喜，若是看到人在托缽，她就會很用心，拜託母親來供養。
有一天，已經經過十多歲了，看到比丘出來在托缽，趕緊自己親自進去裡面，捧著一盆飯出來，女孩的母親，已經將飯給比丘了，但是這位少女，又另外手捧著一盆飯，跟著比丘一直走，到了修行的地方，將這些飯供養給另外的比丘尼，就這樣對著佛、僧、尼求要出家。佛陀歡喜，僧團歡迎，這樣就入比丘尼僧團中，看到每一本經，好像都很熟悉。
這就是說我們學佛，就是無論有情、無情，「孜孜學」，要讀也要很認真、學佛要很用心。不要想說，開頭過去佛陀四十多年間，都是說小法。最開始的「四聖諦」，是不是小小教呢？是不是方便法呢？方便法就是妙權，其實它與最終的大乘法、成佛之道，是相應的。
由此我們就能夠知道，佛陀所說法是一法，「佛口一法，三根普被」，大、小法都是含藏著微妙道理，在權巧方便，不離開成道的大法，只是聽的人用心的程度。所以，我們人人，要真正用心來體會佛的教法。
前面的(經文)，舍利弗已經表達得很清楚，他所聽到的法，現在的歡喜，完全的疑網全都去除了。所以這段經文就這樣說，「昔來蒙佛教，不失於大乘。佛音甚希有，能除眾生惱，我已得漏盡，聞亦除憂惱。」
昔來蒙佛教
不失於大乘
佛音甚希有
能除眾生惱
我已得漏盡
聞亦除憂惱
《法華經譬喻品第三》
這是舍利弗的心，再次地表達，過去承蒙著佛陀的教育。這過去四十多年間來，佛陀就是為應眾生的根機，所以施權教化，含藏著大乘的道理存在。過去不瞭解，所以心難免會感傷，所感傷的，佛偏向菩薩褒揚，為那些菩薩肯定授記。為什麼我們還沒辦法，得到佛的肯定、授記？但是現在，「今日」那就是指法華會這個時候，已經開解了，瞭解了。
四十餘年以來
承蒙佛為應眾生
施權教化
而實不失於大乘
昔日感傷
失於如來知見
今日開解
不失於大乘
「不失於大乘」。現在那個大乘法，涵蓋在佛陀四十多年來，所在說的，所涵蓋著的大乘法，是自己不瞭解。現在知道了，所以舍利弗歡喜了。
「佛音甚希有」。佛陀說法的這個聲音，讓我們能夠很瞭解，這個天地萬物的真理，因為佛的音聲，能夠讓人人聽到，能夠除去了種種眾生的煩惱。因為佛聲，聲音很微妙，讓人聽到就很有吸引力，聽到就是歡喜，這是佛陀修來的德相之一。所以，佛音微妙、佛音稀有。
佛音聲超世希有
說微妙法
以小乘法
除眾生憂惱
以大乘法
除羅漢憂惱
從這些小乘法，就是追求自利，求小法的人，聽到佛說法，自然就會去除憂惱、去除憂惱。凡夫求凡夫法，求凡夫的心安，小乘求小乘法，也是求一個暫時撥開煩惱，要如何得小果、獨善其身，這全都是叫做小乘法、人間法，求一個暫時斷苦的方法。但是佛陀他對小乘的人，能夠接受，哪怕是大乘法，大乘法，現在能夠除羅漢的憂惱。
羅漢，就像舍利弗他們，雖然到極果，煩惱去除，卻是，大心還沒有發，還未發大心。不過，他們也有一種憂惱：到這個時候，我什麼時候才能夠和佛一樣，這種的知、見，願意發大心、立大願，投入人群中？自己還有疑，自己對自己的信心還不夠，像這樣，這種的阿羅漢，他(們)到法華會來，也已經除憂惱。所以這是從佛的聲音，所得來的法，過去一段一段的煩惱去除，現在已經得到啟發大心的方法，所以這些羅漢的煩惱，也是能夠除了，沒有憂惱。
舍利弗再說：「我已得漏盡，聞亦除憂惱」，我現在所有的煩惱都去除了，現在聽的，憂，連憂都也沒有了。
我雖已得漏盡
已無煩惱
然有此法執之憂惱
今亦斷除憂惱
這個「憂」就是擔心，我現在一點都不擔心，我漏已經盡，煩惱都盡了，要成佛應該沒有困難，能夠得佛來為我授記，這應該法華會得佛授記，應該我也有分。這是舍利弗，已經自己來自述他本身，除了自己以外，因為他是僧眾的代表，我們大家應該都是到了，煩惱已盡的人，現在這個會中，一定能夠接受到佛的授記。
所以這是舍利弗，「我已得漏盡」，已沒有煩惱，完全沒有煩惱，但是在這個法執憂惱，也全都斷除了。在法中有法執，過去就是有法執，就是執著在他所修的法，這叫做法執。現在這個法的執著，也全都去除，去除了自我的執著，心門就打開了，所有的疑悔、煩惱、憂愁就全都放棄了，全都消除。
「我已得漏盡」。就是說凡夫，我們凡夫就是漏，一直漏、一直漏，聽法，聽了就過去了、忘記了；即使記得，多數聽法是一回事，生活的習氣還是在我們的，生活中、行動中。
漏就是習氣還在，儘管我們聽很多法，還是一樣我執、法執，全都還在執著。我執是凡夫的習氣未除，法執就是我就是想這樣，你這樣的解釋，我的認定應該我要顧好我自己，雖然你叫我要開大心、要付出，不過我認為我還沒有那個能力。這種的法執，很多種，我們的煩惱都是叫做「漏」。
凡夫眼耳等
六根門漏洩
欲貪成瞋癡
故名煩惱為漏
凡夫的漏，在眼、耳、鼻、舌、身、意六根。外面的境界，色、聲、香、味、觸、法。這六根、六塵，就是在我們的心，所以我們的心將外面的境界，會集在我們的六識裡。在六識中，人我是非、愛恨情仇，這也都從外面這樣引進來的，這就是在六根門，將我們漏洩掉了，法，法漏掉了。所以外面的塵卡在我們的心裡，所以叫做「六根門漏洩」，漏掉了。法水本來是要洗滌這些污垢，但是法水留不住，煩惱卡在心裡，這叫做漏洩。
「欲貪成瞋癡」，因為欲與貪，這變成了，累積了瞋與癡。因為你愛，你會偏向，你求不不得，所以那個欲轉成了瞋。瞋，愛發脾氣，，心會癡，癡行就起，這樣用心積慮，要如何的毒念來損害他人。這也就是因為法沒有留住，法，讓它漏掉了，留不住，讓它漏了，所以這叫做「漏」。
至三乘之極果
以聖智斷盡
此煩惱
謂之我已得漏盡
我們修行，若能夠漏盡，漏盡就是說煩惱都去除了，法都在我們的心裡，煩惱清出去，法入我們的心來，這些煩惱讓它盡，這樣我們能夠一路、一心，到達三乘極果。
三乘極果，就是不論是小乘、中乘與大乘，大、小乘法，我們全都瞭解了。所以發揮了我們的聖智，將佛陀的知與見，用在我們的內心，將煩惱，各種煩惱，我們一一將它斷除。
就像大愛劇場，「手掌(外)的天空」，同樣地，常常都在起疑，相命師怎麼告訴我，所以那個心起落不安，這叫做凡夫。若能夠接觸了佛法，她自然心會安定下來，心開運改，就是福就來了。
凡夫就能在佛法中，轉變命運、轉變心態，轉惡為善，何況已經修行，小乘聲聞、緣覺、菩薩，三乘，三乘法，只要各人所瞭解，轉一個念頭，這叫做聖智，就能夠斷盡煩惱，種種的煩惱，這樣叫做「我得漏盡」。
所以，「聞法除憂惱」，就是用清淨的心來聽法，法入心，自然增長慧命。
聞法除憂惱
用清淨心
聞法入心
增長慧命
遇事契理
我們若遇到什麼事情，就能夠契理，我們若對道理清楚，這些煩惱、無明，就化成菩提，讓我們修行菩薩道的資糧。所以，人我是非何存呢？沒有什麼人我是非。我們不要受這個世間的聲與色，這樣影響我們的心，才不會心常常鬱悶。自己的心不轉，境界絕對不會轉。道心本來就是如天空一樣，清淨如琉璃，還有什麼東西能夠轉移我們呢？學佛，希望大家要多用心。
Explanations by Master Cheng-Yan
Subject: Listening to Teachings Eliminate Worries (聞法除憂惱)
Date: December.29. 2014
“The Buddha taught earnestly with loving-kindness as His disciples learned industriously. He began with the Four Noble Truths and ultimately taught the Four Great Vows.”
We know that, out of His compassion, the Buddha taught sincerely and skillfully and never gave up on any disciple. He hoped that every single disciple with the karmic conditions to encounter the Dharma could awaken through the Buddha’s teachings. This was the Buddha’s intent [in teaching]. But what about the people who were learning? As they were being taught by an enlightened one, shouldn’t the disciples be mindful, work hard, not waste time and focus on their practice?
The Buddha began by teaching with skillful means to pointedly tell us that life is “suffering” and suffering comes from “causation”. To end suffering, we must eliminate its causation, which is our various kinds of biases, various kinds of ignorance and various kinds of afflictions. We must, one by one, understand each of the sources of suffering, and that it is the accumulation of ignorance, afflictions and desires. After we understand, we have to be vigilant to focus our minds and work hard [to eliminate them].
The Buddha began by teaching about suffering, causation, cessation and the Path. Isn’t this the Small Vehicle Dharma? Actually, this is the origination of the Dharma and true principles. He wanted us to understand this starting point. Ultimately, He lead us to the Four Great Vows. The Four Great Vows are aspirations to walk the Bodhisattva-path. Those on the Bodhisattva-path cannot bear to see sentient beings suffer. There are countless sentient beings, and we vow to transform them all. We want to transform them, but they have so many afflictions.
So, we must also vow to set an example for them. However many afflictions appear, we need to face them with ease and not be troubled by the afflictions and interpersonal disputes that form. Our minds must not waver. This is part of our “vow to eliminate countless afflictions.”
We form great aspirations and make great vows to eliminate all kinds of afflictions. Because we want to learn the Buddha’s Way, we “vow to learn infinite Dharma-doors.” The Buddha-Dharma is boundless, so great, so broad and so profound! The principles are advanced, profound and broad. So, we must make the great vow to mindfully and carefully hear all of it. We must listen to, grasp and apply the Dharma. We “vow to attain unsurpassed Buddhahood,” because the path to Buddhahood helps us clearly understand everything in the world. All that we hear and perceive is part of the Dharma. If we fully comprehend the Four Great Vows, we will realize that they are the singular path back to our intrinsic Buddha-nature, the great, direct Bodhi-path.
So, the Path begins with the Four Noble Truths, and ultimately reaches the Four Great Vows. We must clearly understand this and be vary focused and mindful as we learn.
In the Buddhist sutras, there is also a passage like this. There was a very earnest bhiksu who recited the sutras day and night. In his room, there was a dog who stayed under his bed. Every day he heard the bhiksu reciting the sutras. The dog always listened very attentively. A few years passed and the dog passed away. After the dog passed away, he was reborn in the kingdom of Sravasti as the daughter of an elder.Ever since she was a young child, whenever she saw a bhiksu or a monastic, she would feel very happy.
Whenever she saw someone begging for alms, she always asked her mother to make an offering.
One day, when she was in her teens, she saw a bhiksu begging for alms, so she immediately ran inside the house and brought out a pot of rice.Her mother had already given some rice to him, but this young woman brought out another pot and followed the bhiksu all the way back to where he engaged in his spiritual practice.She offered this rice to the bhiksunis there and then asked the Buddha, the bhuksus and bhiksunis to allow her to become a monastic.
The Buddha was happy and the Sangha welcomed her.Thus she joined the community of bhiksunis.Every sutra she read felt very familiar to her.This tells us that learning the Buddha’s Way is possible for both the sentient and non-sentient.“His disciples learned industriously”; we should earnestly learn and study.We must mindfully learn the Buddha’s teachings.We must not treat the teachings from the Buddha’s first 40-plus years as limited teachings.
Are the Four Noble Truths, the earliest teachings, very limited teachings?Are they skillful means?Skillful means are wondrous, provisional teachings.Actually, these teachings and the ultimate Great Dharma, correspond to each other.From this, we can understand that all of the teachings of the Buddha are the One Dharma.Everything the Buddha said spoke to all three capabilities.The Great and Small Vehicle Dharma both include subtle and wondrous principles’.The provisional teachings do not deviate from the Great Dharma that leads to Buddhahood.The difference was in the listeners’ mindfulness.So, we all must mindfully realize the teachings of the Buddha.
In the previously sutra passage, Sariputra had quite clearly expressed how the Dharma he heard brought about great joy and how he completely eliminated the web of doubts.
So, this next passage states, “Since I received the Buddha’s teachings, I have never been deprived of the Great Vehicle. The Buddha’s voice is very extraordinary and can rid sentient beings of their afflictions. Having already put an end to my Leaks, hearing this, my worries are also dispelled.”
This describes Sarioputra’s state of mind again.He had received the Buddha’s teachings in the past.For over 40 years, the Buddha,to adapt to different capabilities had given provisional teachings, but Great Vehicle principles exist within them.Sariputra did not understand this before, so he could not help but feel sad.He was sad because he felt the Buddha focused His praises on Bodhisattvas and bestowed predictions of Buddhahood upon them.
Why was it that he still had not received the Buddha’s recognition and prediction?But at this time, “Now,” the time of the Lotus Dharma-assembly, he had achieved this realization.
For more than 40 years, thanks to the provisional teachings the Buddha gave in response to sentient beings, they were not actually deprived of the Great Vehicle.
In the past they felt sad that they were deprived of the Buddha’s understanding and views.Now they understood that they were never deprived of the Great Vehicle.
“I have never been deprived of the Great Vehicle”.The Great Vehicle Dharma He was now teaching was contained in those 40-plus years of teachings; everything He taught contained the Great Vehicle Dharma.It was Sariputra’s own fault he had not understood.
Now he understood this.So, Sariputra was filled with joy.
“The Buddha’s voice is very extraordinary.”Hearing the sound of the Buddha expounding the Dharma helps us thoroughly understand the true principles of all things in the world.
Because the Buda’s voice can reach everyone, it can eliminate the various afflictions of sentient beings.
The Buddha’s voice was subtle and marvelous and really drew people in.Hearing it brought them happiness.This was a virtue the Buddha cultivated.So, His voice was wondrous and extraordinary.
“The Buddha’s voice is extraordinary, surpassing all in the world. It is used to teach the subtle and wondrous Dharma. With Small Vehicle Dharma, He rid sentient beings of their worries. With Great Vehicle Dharma, He rid Arhats of their worries.
Those who [practiced] the Small Vehicle Dharma only sought gains for themselves. Those who focused on limited teachers, upon hearing the Buddha teach, could naturally eliminate afflictions and worries. Ordinary beings sought ordinary teachings and ordinary peace of mind. Small Vehicle practitioners sought Small Vehicle Dharma and temporary relief from their afflictions. They sought Small Vehicle fruits and only wanted to awaken themselves. This is known as the Small Vehicle Dharma, or worldly teachings. These are methods for temporary relief of suffering.
But the Buddha [believed] that even Small Vehicle practitioners could also accept the Great Vehicle Dharma. The Great Vehicle Dharma could now help Arhats get rid of their worries. Arhats were those like Sariputra. Though they had attained the ultimate fruit of eliminating afflictions, they had not yet formed great aspirations. They had not formed great aspirations, so they still had a lingering worry. “At this point [I wonder] when I will be like the Buddha and have His understanding and views so that I willingly form great aspirations and vows to go among the people?” they still had doubts. They did not have enough faith in themselves. By the time these Arhats had arrived at the Lotus Dharma-assembly, they had already eliminated their afflictions.
They had accomplished this with the Dharma they heard from the Buddha. They had eliminated afflictions, one by one, and now, at this assembly, they learned how to awaken their great aspirations. So, these Arhats had already completely eliminated their worries. Sariputra said again, “Having already put an end to my Leaks, hearing this, my worries are also dispelled”. All of his afflictions were completely eliminated. Now, as he listened, even his worries were gone.
“Having already put an end to my Leaks: He was already free of afflictions, but his worries from his attachment to the Dharma had now also been eliminated.”
Worries are a kind of anxiety. Sariputra was no longer anxious. Because he put an end to his Leaks and afflictions, attaining Buddhahood should not be difficult. The Buddha should make that prediction for him. When the Buddha bestowed these predictions at the Lotus Dharma-assembly, he felt that he should be one of the recipients. This was how Sariputra thought of himself.
In addition to him, since he was representative of the Sangha, everyone else there should have also completely eliminated their afflictions and should now certainly receive the Buddha’s prediction of Buddhahood at this assembly. So, Sariputra said, “Having already put an end to my Leaks…”. He was already completely free of afflictions. His worries from being attached to the Dharma had also been completely eliminated. Some people cling to the Dharma.
In the past, he had this attachment; he clung to the Dharma he practiced. This is known Dharma-attachment. Now he had completely eliminated his attachment to the Dharma and his attachment to self. The door to his mind opened up and all of his doubts, regrets, afflictions and worries were completely abandoned and eliminated.
“Having already put an end to my Leaks…”. This refers to how we ordinary people have Leaks. We keep letting things leak out. We hear the Dharma, then soon forget it. And even if we remember it, for many people, though they may hear the Dharma, their habitual tendencies continue to manifest in their living and actions. Leaks indicate the presence of habitual tendencies. Though we have heard many teachings, we are still attached to the self and to the Dharma. Attachment to self arises from habitual tendencies. Attachment to the Dharma means we persist in our thinking. Despite other people’s explanations, we only think we need to take care of ourselves. Though others tell us to form great aspirations and give to others, we may not feel we have that ability. There are many ways to be attached to the Dharma. All of our afflictions are known as Leaks.
“The eyes, ears and so on of ordinary beings, their Six Senses, allow [the Dharma] to leak out, so desire and greed become anger and ignorance. Thus afflictions are called Leaks.”
Leaks work through the Six Senses, the eyes, ears, nose, tongue, body and mind. In our extern conditions there is form, sound, smell, taste, touch and thought. These are the Six Senses and the Six Sense Objects that [converge] in our minds. So, our minds bring external phenomena together in our Six Consciousnesses. The Six Consciousnesses also contain interpersonal conflicts and complex emotions. These are all things introduced from the outside.
So, the Six Senses are the sources of Leaks. The Dharma leaks out, and sense objects become stuck in our minds. This is how the Six Senses allow the Dharma to leak out. The Dharma-water was intended to be used to wash away these defilements. But if we cannot retain this Dharma –water, the afflictions will be stuck in our minds. This is how the Dharma leaks out.
“So, desire and greed become anger and ignorance.” Desire and greed change and become an accumulation of anger and ignorance. Because of our cravings, we go astray, if we cannot get what we want, our desire will turn into anger. Anger causes us to lose our temper and become deluded and act in ignorance ways. We must mindfully consider how our poisonous thoughts can injure others. This is because we have not retained the Dharma. We have allowed it to leak out. Because we cannot retain it, it has leaked out. So, we say we have Leaks.
“Having reached the ultimate fruition of the Three Vehicles, we fully eliminate these afflictions with noble wisdom.
Though practice, we can end our Leaks. Ending Leaks means eliminating all afflictions so the Dharma remains in our minds. If we can clear out our afflictions, the Dharma can enter our minds. Once we put an end to these afflictions, we can directly and wholeheartedly achieve the ultimate fruit of the Three Vehicle.
The ultimate fruit of the Three Vehicle comes from fully understanding the Small, and Great Vehicle. That noble wisdom can be put to use so we can apply the Buddha’s understanding and views to our hearts and minds and eliminate all kinds of afflictions, one by one.
Consider the Da Ai Drama, “The Sky Ourside the Palms of the Hand.” It is about a woman who worried constantly. “Why did the fortune teller me….” Her mind would fluctuate and never be at ease. This is how ordinary people are. After she encountered the Buddha-Dharma, her mind naturally became more calm. An open heart and mind can change fate by giving rise to blessings.
With the Buddha-Dharma, ordinary people can change their lives and mindset and change evil into goodness. This is also true for already practicing the Three Vehicle, Hearers Arhats, Bodhisattvas. If people can understand the Three Vehicle Dharma and use it to change their mindset, they will have noble wisdom. Then they will be able to eliminate all kinds of afflictions. This is how to put an end to Leaks.
So, “listening to teachings eliminates worries.” If we listen to Dharma with a pure mind, we can take the Dharma to heart, and our wisdom-life will naturally grow.
Whatever matters we encounter, we can find a corresponding principle. If we clearly understand the principles, then these afflictions and ignorance will be transformed into Bodhi and become nourishment for our Bodhisattvas-practice. Then, how could there be any interpersonal conflicts? We must not allow these kinds of worldly sights and sounds to influence us negatively, so we avoid being depressed. If we cannot change our minds, we cannot transform our conditions. Our spiritual aspirations are like the sky, fundamentally clear and pure as crystal. So. What is there that can influence us? As we learn the Buddha’s Way, I hope everyone will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「佛慈諄諄教，弟子孜孜學，始自四聖諦，終至四弘誓。」
⊙「昔來蒙佛教，不失於大乘。佛音甚希有，能除眾生惱，我已得漏盡，聞亦除憂惱。」《法華經譬喻品第三》
⊙四十餘年以來，承蒙佛為應眾生，施權教化，而實不失於大乘。昔日感傷，失於如來知見，今日開解，不失於大乘。
⊙佛音聲超世希有，說微妙法，以小乘法除眾生憂惱，以大乘法除羅漢憂惱。
⊙我雖已得漏盡，已無煩惱，然有此法執之憂惱，今亦斷除憂惱。
⊙凡夫眼耳等六根門漏洩，欲貪成瞋癡，故名煩惱為漏。
⊙至三乘之極果，以聖智斷盡此煩惱，謂之我已得漏盡。
⊙聞法除憂惱：用清淨心聞法入心，增長慧命，遇事契理。
【證嚴上人開示】
「佛慈諄諄教，弟子孜孜學，始自四聖諦，終至四弘誓。」
佛慈諄諄教
弟子孜孜學
始自四聖諦
終至四弘誓
知道佛陀的慈悲，循循善誘，不放棄任何弟子。期待每一個弟子，有緣接觸了佛法，就能夠從佛法中覺悟。這是佛的心意。但是，學的人呢？能夠有這樣的覺者來教育，但是弟子是不是也就要，用心用功，不放棄時間，專心受持。
佛陀開始用方便法，一針見血，人生是「苦」，苦來自於「集」，要斷苦要先滅掉了這個「集」。種種的成見、種種的無明、種種的煩惱，就要一一瞭解苦的源頭，就是因為無明、煩惱、欲念，所集合。知道之後，就要趕緊自我警惕，收心回來，好好用功。
雖然開頭這樣說，苦、集、滅、道，這是不是小乘法呢？其實，這是法、道理的起源，要讓大家知道的開頭起點，最終就是到「四弘誓願」。
「四弘誓願」，那就是要發心，要行菩薩道。菩薩道的心也是一樣，不忍眾生苦，所以眾生無邊，要發誓立願度眾生。要度眾生，人群中煩惱何其多！更就要立願，怎麼樣在人群中，我們成立了典範，多少的煩惱來，我們要自在面對，不受煩惱，種種人我是非，會集受到困擾，心不受影響，這才是叫做「煩惱無盡誓願斷」。發大心、立大願，斷種種的煩惱。
因為我們要學佛，所以「法門無量誓願學」。佛法是無窮際，很大、很廣、很深，道理很高，高又深又是廣，我們必定要發弘誓願，用心注意聽、聞，聽聞、理解、受用。「佛道無上誓願成」，因為佛道就是完全，要讓我們瞭解人世間，在聽聞感觸中都是在法之中，我們若能夠全都體會瞭解，「四弘誓願」就是回歸如來本性的不二法門，也就是菩提大直道。所以，開始從「四聖諦」，終至是「四弘誓願」，這是我們要清楚，真的是學要很專心、用心。
佛典中也有一段，這樣的經文。就是說有一位比丘很認真，日夜日夜都在誦經。在寮房中有一隻狗，都在這個比丘的床下，每天聽到比丘在誦經，這隻狗就很認真聽。幾年後，這隻狗往生了，這隻狗往生之後，後來生在舍衛國，一位長者的家庭裡，從小就是只要看到，比丘、出家人，就是很歡喜，若是看到人在托缽，她就會很用心，拜託母親來供養。
有一天，已經經過十多歲了，看到比丘出來在托缽，趕緊自己親自進去裡面，捧著一盆飯出來，女孩的母親，已經將飯給比丘了，但是這位少女，又另外手捧著一盆飯，跟著比丘一直走，到了修行的地方，將這些飯供養給另外的比丘尼，就這樣對著佛、僧、尼求要出家。佛陀歡喜，僧團歡迎，這樣就入比丘尼僧團中，看到每一本經，好像都很熟悉。
這就是說我們學佛，就是無論有情、無情，「孜孜學」，要讀也要很認真、學佛要很用心。不要想說，開頭過去佛陀四十多年間，都是說小法。最開始的「四聖諦」，是不是小小教呢？是不是方便法呢？方便法就是妙權，其實它與最終的大乘法、成佛之道，是相應的。
由此我們就能夠知道，佛陀所說法是一法，「佛口一法，三根普被」，大、小法都是含藏著微妙道理，在權巧方便，不離開成道的大法，只是聽的人用心的程度。所以，我們人人，要真正用心來體會佛的教法。
前面的(經文)，舍利弗已經表達得很清楚，他所聽到的法，現在的歡喜，完全的疑網全都去除了。所以這段經文就這樣說，「昔來蒙佛教，不失於大乘。佛音甚希有，能除眾生惱，我已得漏盡，聞亦除憂惱。」
昔來蒙佛教
不失於大乘
佛音甚希有
能除眾生惱
我已得漏盡
聞亦除憂惱
《法華經譬喻品第三》
這是舍利弗的心，再次地表達，過去承蒙著佛陀的教育。這過去四十多年間來，佛陀就是為應眾生的根機，所以施權教化，含藏著大乘的道理存在。過去不瞭解，所以心難免會感傷，所感傷的，佛偏向菩薩褒揚，為那些菩薩肯定授記。為什麼我們還沒辦法，得到佛的肯定、授記？但是現在，「今日」那就是指法華會這個時候，已經開解了，瞭解了。
四十餘年以來
承蒙佛為應眾生
施權教化
而實不失於大乘
昔日感傷
失於如來知見
今日開解
不失於大乘
「不失於大乘」。現在那個大乘法，涵蓋在佛陀四十多年來，所在說的，所涵蓋著的大乘法，是自己不瞭解。現在知道了，所以舍利弗歡喜了。
「佛音甚希有」。佛陀說法的這個聲音，讓我們能夠很瞭解，這個天地萬物的真理，因為佛的音聲，能夠讓人人聽到，能夠除去了種種眾生的煩惱。因為佛聲，聲音很微妙，讓人聽到就很有吸引力，聽到就是歡喜，這是佛陀修來的德相之一。所以，佛音微妙、佛音稀有。
佛音聲超世希有
說微妙法
以小乘法
除眾生憂惱
以大乘法
除羅漢憂惱
從這些小乘法，就是追求自利，求小法的人，聽到佛說法，自然就會去除憂惱、去除憂惱。凡夫求凡夫法，求凡夫的心安，小乘求小乘法，也是求一個暫時撥開煩惱，要如何得小果、獨善其身，這全都是叫做小乘法、人間法，求一個暫時斷苦的方法。但是佛陀他對小乘的人，能夠接受，哪怕是大乘法，大乘法，現在能夠除羅漢的憂惱。
羅漢，就像舍利弗他們，雖然到極果，煩惱去除，卻是，大心還沒有發，還未發大心。不過，他們也有一種憂惱：到這個時候，我什麼時候才能夠和佛一樣，這種的知、見，願意發大心、立大願，投入人群中？自己還有疑，自己對自己的信心還不夠，像這樣，這種的阿羅漢，他(們)到法華會來，也已經除憂惱。所以這是從佛的聲音，所得來的法，過去一段一段的煩惱去除，現在已經得到啟發大心的方法，所以這些羅漢的煩惱，也是能夠除了，沒有憂惱。
舍利弗再說：「我已得漏盡，聞亦除憂惱」，我現在所有的煩惱都去除了，現在聽的，憂，連憂都也沒有了。
我雖已得漏盡
已無煩惱
然有此法執之憂惱
今亦斷除憂惱
這個「憂」就是擔心，我現在一點都不擔心，我漏已經盡，煩惱都盡了，要成佛應該沒有困難，能夠得佛來為我授記，這應該法華會得佛授記，應該我也有分。這是舍利弗，已經自己來自述他本身，除了自己以外，因為他是僧眾的代表，我們大家應該都是到了，煩惱已盡的人，現在這個會中，一定能夠接受到佛的授記。
所以這是舍利弗，「我已得漏盡」，已沒有煩惱，完全沒有煩惱，但是在這個法執憂惱，也全都斷除了。在法中有法執，過去就是有法執，就是執著在他所修的法，這叫做法執。現在這個法的執著，也全都去除，去除了自我的執著，心門就打開了，所有的疑悔、煩惱、憂愁就全都放棄了，全都消除。
「我已得漏盡」。就是說凡夫，我們凡夫就是漏，一直漏、一直漏，聽法，聽了就過去了、忘記了；即使記得，多數聽法是一回事，生活的習氣還是在我們的，生活中、行動中。
漏就是習氣還在，儘管我們聽很多法，還是一樣我執、法執，全都還在執著。我執是凡夫的習氣未除，法執就是我就是想這樣，你這樣的解釋，我的認定應該我要顧好我自己，雖然你叫我要開大心、要付出，不過我認為我還沒有那個能力。這種的法執，很多種，我們的煩惱都是叫做「漏」。
凡夫眼耳等
六根門漏洩
欲貪成瞋癡
故名煩惱為漏
凡夫的漏，在眼、耳、鼻、舌、身、意六根。外面的境界，色、聲、香、味、觸、法。這六根、六塵，就是在我們的心，所以我們的心將外面的境界，會集在我們的六識裡。在六識中，人我是非、愛恨情仇，這也都從外面這樣引進來的，這就是在六根門，將我們漏洩掉了，法，法漏掉了。所以外面的塵卡在我們的心裡，所以叫做「六根門漏洩」，漏掉了。法水本來是要洗滌這些污垢，但是法水留不住，煩惱卡在心裡，這叫做漏洩。
「欲貪成瞋癡」，因為欲與貪，這變成了，累積了瞋與癡。因為你愛，你會偏向，你求不不得，所以那個欲轉成了瞋。瞋，愛發脾氣，，心會癡，癡行就起，這樣用心積慮，要如何的毒念來損害他人。這也就是因為法沒有留住，法，讓它漏掉了，留不住，讓它漏了，所以這叫做「漏」。
至三乘之極果
以聖智斷盡
此煩惱
謂之我已得漏盡
我們修行，若能夠漏盡，漏盡就是說煩惱都去除了，法都在我們的心裡，煩惱清出去，法入我們的心來，這些煩惱讓它盡，這樣我們能夠一路、一心，到達三乘極果。
三乘極果，就是不論是小乘、中乘與大乘，大、小乘法，我們全都瞭解了。所以發揮了我們的聖智，將佛陀的知與見，用在我們的內心，將煩惱，各種煩惱，我們一一將它斷除。
就像大愛劇場，「手掌(外)的天空」，同樣地，常常都在起疑，相命師怎麼告訴我，所以那個心起落不安，這叫做凡夫。若能夠接觸了佛法，她自然心會安定下來，心開運改，就是福就來了。
凡夫就能在佛法中，轉變命運、轉變心態，轉惡為善，何況已經修行，小乘聲聞、緣覺、菩薩，三乘，三乘法，只要各人所瞭解，轉一個念頭，這叫做聖智，就能夠斷盡煩惱，種種的煩惱，這樣叫做「我得漏盡」。
所以，「聞法除憂惱」，就是用清淨的心來聽法，法入心，自然增長慧命。
聞法除憂惱
用清淨心
聞法入心
增長慧命
遇事契理
我們若遇到什麼事情，就能夠契理，我們若對道理清楚，這些煩惱、無明，就化成菩提，讓我們修行菩薩道的資糧。所以，人我是非何存呢？沒有什麼人我是非。我們不要受這個世間的聲與色，這樣影響我們的心，才不會心常常鬱悶。自己的心不轉，境界絕對不會轉。道心本來就是如天空一樣，清淨如琉璃，還有什麼東西能夠轉移我們呢？學佛，希望大家要多用心。
Explanations by Master Cheng-Yan
Subject: Listening to Teachings Eliminate Worries (聞法除憂惱)
Date: December.29. 2014
“The Buddha taught earnestly with loving-kindness as His disciples learned industriously. He began with the Four Noble Truths and ultimately taught the Four Great Vows.”
We know that, out of His compassion, the Buddha taught sincerely and skillfully and never gave up on any disciple. He hoped that every single disciple with the karmic conditions to encounter the Dharma could awaken through the Buddha’s teachings. This was the Buddha’s intent [in teaching]. But what about the people who were learning? As they were being taught by an enlightened one, shouldn’t the disciples be mindful, work hard, not waste time and focus on their practice?
The Buddha began by teaching with skillful means to pointedly tell us that life is “suffering” and suffering comes from “causation”. To end suffering, we must eliminate its causation, which is our various kinds of biases, various kinds of ignorance and various kinds of afflictions. We must, one by one, understand each of the sources of suffering, and that it is the accumulation of ignorance, afflictions and desires. After we understand, we have to be vigilant to focus our minds and work hard [to eliminate them].
The Buddha began by teaching about suffering, causation, cessation and the Path. Isn’t this the Small Vehicle Dharma? Actually, this is the origination of the Dharma and true principles. He wanted us to understand this starting point. Ultimately, He lead us to the Four Great Vows. The Four Great Vows are aspirations to walk the Bodhisattva-path. Those on the Bodhisattva-path cannot bear to see sentient beings suffer. There are countless sentient beings, and we vow to transform them all. We want to transform them, but they have so many afflictions.
So, we must also vow to set an example for them. However many afflictions appear, we need to face them with ease and not be troubled by the afflictions and interpersonal disputes that form. Our minds must not waver. This is part of our “vow to eliminate countless afflictions.”
We form great aspirations and make great vows to eliminate all kinds of afflictions. Because we want to learn the Buddha’s Way, we “vow to learn infinite Dharma-doors.” The Buddha-Dharma is boundless, so great, so broad and so profound! The principles are advanced, profound and broad. So, we must make the great vow to mindfully and carefully hear all of it. We must listen to, grasp and apply the Dharma. We “vow to attain unsurpassed Buddhahood,” because the path to Buddhahood helps us clearly understand everything in the world. All that we hear and perceive is part of the Dharma. If we fully comprehend the Four Great Vows, we will realize that they are the singular path back to our intrinsic Buddha-nature, the great, direct Bodhi-path.
So, the Path begins with the Four Noble Truths, and ultimately reaches the Four Great Vows. We must clearly understand this and be vary focused and mindful as we learn.
In the Buddhist sutras, there is also a passage like this. There was a very earnest bhiksu who recited the sutras day and night. In his room, there was a dog who stayed under his bed. Every day he heard the bhiksu reciting the sutras. The dog always listened very attentively. A few years passed and the dog passed away. After the dog passed away, he was reborn in the kingdom of Sravasti as the daughter of an elder.Ever since she was a young child, whenever she saw a bhiksu or a monastic, she would feel very happy.
Whenever she saw someone begging for alms, she always asked her mother to make an offering.
One day, when she was in her teens, she saw a bhiksu begging for alms, so she immediately ran inside the house and brought out a pot of rice.Her mother had already given some rice to him, but this young woman brought out another pot and followed the bhiksu all the way back to where he engaged in his spiritual practice.She offered this rice to the bhiksunis there and then asked the Buddha, the bhuksus and bhiksunis to allow her to become a monastic.
The Buddha was happy and the Sangha welcomed her.Thus she joined the community of bhiksunis.Every sutra she read felt very familiar to her.This tells us that learning the Buddha’s Way is possible for both the sentient and non-sentient.“His disciples learned industriously”; we should earnestly learn and study.We must mindfully learn the Buddha’s teachings.We must not treat the teachings from the Buddha’s first 40-plus years as limited teachings.
Are the Four Noble Truths, the earliest teachings, very limited teachings?Are they skillful means?Skillful means are wondrous, provisional teachings.Actually, these teachings and the ultimate Great Dharma, correspond to each other.From this, we can understand that all of the teachings of the Buddha are the One Dharma.Everything the Buddha said spoke to all three capabilities.The Great and Small Vehicle Dharma both include subtle and wondrous principles’.The provisional teachings do not deviate from the Great Dharma that leads to Buddhahood.The difference was in the listeners’ mindfulness.So, we all must mindfully realize the teachings of the Buddha.
In the previously sutra passage, Sariputra had quite clearly expressed how the Dharma he heard brought about great joy and how he completely eliminated the web of doubts.
So, this next passage states, “Since I received the Buddha’s teachings, I have never been deprived of the Great Vehicle. The Buddha’s voice is very extraordinary and can rid sentient beings of their afflictions. Having already put an end to my Leaks, hearing this, my worries are also dispelled.”
This describes Sarioputra’s state of mind again.He had received the Buddha’s teachings in the past.For over 40 years, the Buddha,to adapt to different capabilities had given provisional teachings, but Great Vehicle principles exist within them.Sariputra did not understand this before, so he could not help but feel sad.He was sad because he felt the Buddha focused His praises on Bodhisattvas and bestowed predictions of Buddhahood upon them.
Why was it that he still had not received the Buddha’s recognition and prediction?But at this time, “Now,” the time of the Lotus Dharma-assembly, he had achieved this realization.
For more than 40 years, thanks to the provisional teachings the Buddha gave in response to sentient beings, they were not actually deprived of the Great Vehicle.
In the past they felt sad that they were deprived of the Buddha’s understanding and views.Now they understood that they were never deprived of the Great Vehicle.
“I have never been deprived of the Great Vehicle”.The Great Vehicle Dharma He was now teaching was contained in those 40-plus years of teachings; everything He taught contained the Great Vehicle Dharma.It was Sariputra’s own fault he had not understood.
Now he understood this.So, Sariputra was filled with joy.
“The Buddha’s voice is very extraordinary.”Hearing the sound of the Buddha expounding the Dharma helps us thoroughly understand the true principles of all things in the world.
Because the Buda’s voice can reach everyone, it can eliminate the various afflictions of sentient beings.
The Buddha’s voice was subtle and marvelous and really drew people in.Hearing it brought them happiness.This was a virtue the Buddha cultivated.So, His voice was wondrous and extraordinary.
“The Buddha’s voice is extraordinary, surpassing all in the world. It is used to teach the subtle and wondrous Dharma. With Small Vehicle Dharma, He rid sentient beings of their worries. With Great Vehicle Dharma, He rid Arhats of their worries.
Those who [practiced] the Small Vehicle Dharma only sought gains for themselves. Those who focused on limited teachers, upon hearing the Buddha teach, could naturally eliminate afflictions and worries. Ordinary beings sought ordinary teachings and ordinary peace of mind. Small Vehicle practitioners sought Small Vehicle Dharma and temporary relief from their afflictions. They sought Small Vehicle fruits and only wanted to awaken themselves. This is known as the Small Vehicle Dharma, or worldly teachings. These are methods for temporary relief of suffering.
But the Buddha [believed] that even Small Vehicle practitioners could also accept the Great Vehicle Dharma. The Great Vehicle Dharma could now help Arhats get rid of their worries. Arhats were those like Sariputra. Though they had attained the ultimate fruit of eliminating afflictions, they had not yet formed great aspirations. They had not formed great aspirations, so they still had a lingering worry. “At this point [I wonder] when I will be like the Buddha and have His understanding and views so that I willingly form great aspirations and vows to go among the people?” they still had doubts. They did not have enough faith in themselves. By the time these Arhats had arrived at the Lotus Dharma-assembly, they had already eliminated their afflictions.
They had accomplished this with the Dharma they heard from the Buddha. They had eliminated afflictions, one by one, and now, at this assembly, they learned how to awaken their great aspirations. So, these Arhats had already completely eliminated their worries. Sariputra said again, “Having already put an end to my Leaks, hearing this, my worries are also dispelled”. All of his afflictions were completely eliminated. Now, as he listened, even his worries were gone.
“Having already put an end to my Leaks: He was already free of afflictions, but his worries from his attachment to the Dharma had now also been eliminated.”
Worries are a kind of anxiety. Sariputra was no longer anxious. Because he put an end to his Leaks and afflictions, attaining Buddhahood should not be difficult. The Buddha should make that prediction for him. When the Buddha bestowed these predictions at the Lotus Dharma-assembly, he felt that he should be one of the recipients. This was how Sariputra thought of himself.
In addition to him, since he was representative of the Sangha, everyone else there should have also completely eliminated their afflictions and should now certainly receive the Buddha’s prediction of Buddhahood at this assembly. So, Sariputra said, “Having already put an end to my Leaks…”. He was already completely free of afflictions. His worries from being attached to the Dharma had also been completely eliminated. Some people cling to the Dharma.
In the past, he had this attachment; he clung to the Dharma he practiced. This is known Dharma-attachment. Now he had completely eliminated his attachment to the Dharma and his attachment to self. The door to his mind opened up and all of his doubts, regrets, afflictions and worries were completely abandoned and eliminated.
“Having already put an end to my Leaks…”. This refers to how we ordinary people have Leaks. We keep letting things leak out. We hear the Dharma, then soon forget it. And even if we remember it, for many people, though they may hear the Dharma, their habitual tendencies continue to manifest in their living and actions. Leaks indicate the presence of habitual tendencies. Though we have heard many teachings, we are still attached to the self and to the Dharma. Attachment to self arises from habitual tendencies. Attachment to the Dharma means we persist in our thinking. Despite other people’s explanations, we only think we need to take care of ourselves. Though others tell us to form great aspirations and give to others, we may not feel we have that ability. There are many ways to be attached to the Dharma. All of our afflictions are known as Leaks.
“The eyes, ears and so on of ordinary beings, their Six Senses, allow [the Dharma] to leak out, so desire and greed become anger and ignorance. Thus afflictions are called Leaks.”
Leaks work through the Six Senses, the eyes, ears, nose, tongue, body and mind. In our extern conditions there is form, sound, smell, taste, touch and thought. These are the Six Senses and the Six Sense Objects that [converge] in our minds. So, our minds bring external phenomena together in our Six Consciousnesses. The Six Consciousnesses also contain interpersonal conflicts and complex emotions. These are all things introduced from the outside.
So, the Six Senses are the sources of Leaks. The Dharma leaks out, and sense objects become stuck in our minds. This is how the Six Senses allow the Dharma to leak out. The Dharma-water was intended to be used to wash away these defilements. But if we cannot retain this Dharma –water, the afflictions will be stuck in our minds. This is how the Dharma leaks out.
“So, desire and greed become anger and ignorance.” Desire and greed change and become an accumulation of anger and ignorance. Because of our cravings, we go astray, if we cannot get what we want, our desire will turn into anger. Anger causes us to lose our temper and become deluded and act in ignorance ways. We must mindfully consider how our poisonous thoughts can injure others. This is because we have not retained the Dharma. We have allowed it to leak out. Because we cannot retain it, it has leaked out. So, we say we have Leaks.
“Having reached the ultimate fruition of the Three Vehicles, we fully eliminate these afflictions with noble wisdom.
Though practice, we can end our Leaks. Ending Leaks means eliminating all afflictions so the Dharma remains in our minds. If we can clear out our afflictions, the Dharma can enter our minds. Once we put an end to these afflictions, we can directly and wholeheartedly achieve the ultimate fruit of the Three Vehicle.
The ultimate fruit of the Three Vehicle comes from fully understanding the Small, and Great Vehicle. That noble wisdom can be put to use so we can apply the Buddha’s understanding and views to our hearts and minds and eliminate all kinds of afflictions, one by one.
Consider the Da Ai Drama, “The Sky Ourside the Palms of the Hand.” It is about a woman who worried constantly. “Why did the fortune teller me….” Her mind would fluctuate and never be at ease. This is how ordinary people are. After she encountered the Buddha-Dharma, her mind naturally became more calm. An open heart and mind can change fate by giving rise to blessings.
With the Buddha-Dharma, ordinary people can change their lives and mindset and change evil into goodness. This is also true for already practicing the Three Vehicle, Hearers Arhats, Bodhisattvas. If people can understand the Three Vehicle Dharma and use it to change their mindset, they will have noble wisdom. Then they will be able to eliminate all kinds of afflictions. This is how to put an end to Leaks.
So, “listening to teachings eliminates worries.” If we listen to Dharma with a pure mind, we can take the Dharma to heart, and our wisdom-life will naturally grow.
Whatever matters we encounter, we can find a corresponding principle. If we clearly understand the principles, then these afflictions and ignorance will be transformed into Bodhi and become nourishment for our Bodhisattvas-practice. Then, how could there be any interpersonal conflicts? We must not allow these kinds of worldly sights and sounds to influence us negatively, so we avoid being depressed. If we cannot change our minds, we cannot transform our conditions. Our spiritual aspirations are like the sky, fundamentally clear and pure as crystal. So. What is there that can influence us? As we learn the Buddha’s Way, I hope everyone will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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