20141230《靜思妙蓮華》心地道場皈向大乘
(第468集)
（法華經•譬喻品第三）
⊙「靜寂心地是道場，慚愧發露誠懺悔；毫釐之偏差於千里，一念悟覺皈向自性。」
⊙「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》
⊙「我處於山谷，或在林樹下，若坐若經行，常思惟是事。」《法華經譬喻品第三》
⊙身心無處不道場，是樹林靜處，語默動靜，若坐經行，常思惟是事：大乘菩薩成佛之道。
⊙「鳴呼深自責，云何而自欺？我等亦佛子，同入無漏法，不能於未來，演說無上道。」《法華經譬喻品第三》
⊙鳴呼深自責，云何而自欺：舍利弗懊惱，自歎自責執滯於小乘智，失於大乘實法。
⊙云何而自欺、自安於小乘法，不求大乘教，為是自欺輕蔑。
【證嚴上人開示】
「靜寂心地是道場，慚愧發露誠懺悔；毫釐之偏差於千里，一念悟覺皈向自性。」
靜寂心地是道場
慚愧發露誠懺悔
毫釐之偏差於千里
一念悟覺皈向自性
修行就是要講究在我們的心，我們的心要時時顧得寂靜，心地若能寂靜，無處不道場。遼闊的心地，什麼樣的境界來，是不是要保持著，這片心地道場寂靜呢？今天這麼長的時間，什麼樣的人來，我們該做什麼樣的事情，對人說話，開口無不是法；聽來的聲音，無不是藏經。
雖然很多人我是非的聲音，我們的心若顧得住，這些都是藏經入心。我們要如何來解讀這本藏經？我們用我們平時早上聽的法，會合了虔誠的心，面對著芸芸的眾生，人人都有一本經來念，我們要如何回答他、如何解讀他？這也是道場。來的是藏經，我們聽的是法，要如何去體會這人世間的藏經？想不開的，換我們聽到的、瞭解的，為他解釋，這豈不就是道場嗎？所以在人群中，無處不道場。
甚至學佛者，時時要有慚愧心——慚自己、愧他人。我們到底學多少、懂多少？我們自己要瞭解，不要很自大。是不是我們這樣就停著？我們還能夠向前前進，也不必自卑，也不必卑劣慢，我們要從我們的內心要瞭解，我們要尊重人人。
所以我們要慚愧，發露懺悔。不要不如人，不認輸，我們要常常知道，過去我有比較自大，過去我以為這樣很足夠了。不要有這樣的心。我們要趕緊縮小，有錯的，要發露出來，不要放在心裡，要發露，發露才有辦法能自過，自改過。所以，要用很誠懇的心懺悔，懺悔則清淨。
這是我們日常對人、對事，要知道我們的心就是道場，任何地方，無不是道場。我們要時時有這種心態，對自己要如何面對芸芸眾生，人、事、物，我們要時時用感恩心。「大藏經」現在我們的面前，好的，我們要好好虛心受教；眾生有偏離，我們要用虔誠的心來指導他。我們應該要抱著這個心。
不要在這裡聽法時，「對啊！是這樣，要改，我要改。」離開了我們現在這個道場，又是依然故我，就是凡夫日常的生活，你有什麼事情，我要和你計較，計較到「我是對，你真的不對，你要認輸。」若這樣，你想，離開這個道場，去到外面叫做「是非場」。我們心要顧好，否則毫釐之偏，就千里之差。
心，「一切唯心造」，正向，是我們的心，偏差，也是我們的心。所以我們必定心念要顧得正，心念不要有毫釐的偏向，毫釐的偏向，千里的差別。所以，在人、事、物中，就不要讓我們的心受了影響。
所以，「一念悟覺皈向自性」。只要我們一念能夠瞭解、覺悟，我們要趕緊，「聽懂嗎？」「懂。」懂就趕快收入心來，銘刻在心版裡，這叫做皈向自性。
常常在說這個「皈」字，反黑歸白，那就是離「非」，而歸於「是」。「是」就是道理，若不是，那就是偏路。所以，「一念悟覺皈向自性」，我們要如何將這個道，大菩提道直，直入我們的心來，這是很重要。
所以，「靜寂心地是道場」。只要我們的心地寂靜，無處不道場，無時不道場，來的人，也是我們的藏經。我們要如何面對芸芸眾生？要「用法度」，所以法度眾生。
對人一定要時時抱著那分，感恩、尊重、愛，才有辦法常常慚愧、發露。難免我們還是人，，心念的偏差，這是難免，有了偏差，趕緊收入再回向於正，不要說偏就讓它一直偏下去，我們要趕緊修整好，向正的道路走，有偏要勇於認錯，這樣才是叫做能夠在法中精進。
要悟、要覺，時時覺悟之後，錯的，我們要趕緊過回來，向正路走。所以佛陀希望，我們能夠回向自性，將世間法成為佛法。
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》
我們前面那段經文說，「昔來蒙佛教，不失於大乘」。過去四十多年間，就是承蒙佛陀隨機逗教，眾生的根機差別，佛陀的慈悲，隨著眾生這樣循循善誘。佛陀諄諄教，我們聽法的人要孜孜學，真的要很用心，將法聽進去。因為佛陀所說的法，「不失於大乘」，不論你是人間法，或是出世法，佛陀都是以中道為主。希望大家先瞭解了一切因緣生、因緣滅的法。
辟支佛他們與聲聞，都是停滯在這個一切生滅法，所以就這樣就停止了。其實還能向前前進，不是只有法說開，什麼都空了，其實空中還有妙有，要回歸真如本性。真如本性之中，那就是康莊大路，這條路，佛陀已經久來就這樣一直說，但是大家就是，只停在那個開頭起點，沒有向前前進，都還徘徊在小路走得通就好，不想要找這條中條的道路，能通達佛境界的地方。
法，都是從佛陀的口中說，佛陀的聲音，能夠大家聽、大家理解，所以，「佛音甚希有，能除眾生惱」。眾生，包括人乘、天乘、聲聞乘、辟支佛乘、菩薩乘。這應該應眾生的根機，有疑問、有煩惱，隨著他的覺性來接受，所以，有的煩惱都能夠去除，所以叫做「能除眾生惱」。
若是人乘的，就知道「唉！做人海海，免計較，佛這樣說。」菩薩乘，他能斷除做人的煩惱。小乘的人，一切因緣生、一切因緣滅，其餘都是煩惱，也會懂得去除。所以，眾生的煩惱，從佛口說法，能一一去除那個無明、煩惱。但是要看他的根機，大根機的人，大徹、大悟、大掃除，若是小根機的人，是小知、小覺，就是這樣漸漸去除。這全都是眾生的根機，他若能夠法聽了，瞭解愈多，煩惱就斷得愈快。
「我已得漏盡，聞亦除憂惱」。我舍利弗到這個時候，我現在通通瞭解了，過去的煩惱是這樣漸漸地斷，瞭解人生一切無常，要怎麼樣能夠斷掉苦。所以「我已得漏盡」，煩惱都掃除了，現在要知道的，是回歸真如本性來。
這，漏盡，「聞亦除憂惱」，我這個時候完全都將煩惱去除，現在這個妙有、真如本性，在人群中不會受污染，這個法，現在正在進取中。這是舍利弗的心路歷程。
再接下來這段(經)文，「我處於山谷，或在林樹下，若坐若經行，常思惟是事。」
我處於山谷
或在林樹下
若坐若經行
常思惟是事
《法華經 譬喻品第三》
道場在哪裡呢？難道一定是在山林嗎？老實說，剛剛就說過了，無處不道場。不過在修行的過程，隨佛出家，都是在山林中、樹林裡，應該就是非常幽靜，山林、森林的裡面，所以在這麼幽靜的地方，不論或坐、走等等，他們一直就是在精進。佛怎麼說法，人世間怎麼樣的苦、空、無常，要如何才能將心清淨下來，這都是他們的課題，一直就是這樣在思惟。我們要知道，身心無處不道場，一再告訴過大家了，是樹林、靜處，或者是語默動靜，這無不都是我們要思考，法，天地萬物的法。
身心無處不道場
是樹林靜處
語默動靜
若坐經行
常思惟是事
大乘菩薩成佛之道
舍利弗也是這樣在表達，常常都在檢討自己，檢討自己：到底我修的行，和佛陀平時，在讚歎菩薩大乘的行，到底差在那裡呢？佛陀所說的、我所理解的，世間萬物就是這樣的形象——「成、住、壞、空」，「生、老、病、死」，「生、住、異、滅」，就是這些法，還有什麼是康莊的大路？還有什麼是大菩提道直？要向什麼方向走？
聽到佛又在讚歎菩薩，菩薩將來也能和佛一樣成佛，和佛一樣成佛，能夠度化眾生。這種事情，佛陀為一大事來人間，「一大事」是什麼樣的事情呢？所以「思惟如是事」。他沒有體會到，一大事就是大乘菩薩成佛之道，他只是停，停滯在這種的小乘法，所以他一直停滯在無法瞭解，那些發大心、立大願，菩薩的心態，他用什麼心願來接受佛陀的法？所以「常思惟是事」。這個「是事」，應該就是大乘菩薩修行之道。這是舍利弗不斷這樣在思考。
鳴呼深自責
云何而自欺
我等亦佛子
同入無漏法
不能於未來
演說無上道
《法華經譬喻品第三》
所以「嗚呼深自責」，這是一種的慨嘆，舍利弗慨嘆。「深自責」，現在自己自我責備自己，是自己的心沒有擴大，心門沒有大開，所以所接受到的都是獨善其身，只是要如何求世間，從無常轉為有常，要如何讓自己轉苦為樂，要如何能夠保持這個心的清淨，只是停滯在這裡；不知道菩薩那種，與天下為共同體，天下眾生為一體，「無緣大慈，同體大悲」，這種與眾生共同體的，這個「我」，大我，這個大我的心胸，他們還沒辦法去體會。
鳴呼深自責
云何而自欺：
舍利弗懊惱
自歎自責
執滯於小乘智
失於大乘實法
所以「云何而自欺」，這是舍利弗有這種的心，很懊惱。「嗚呼」就是，「唉！怎麼這樣，我過去怎麼這樣！」自己自我自責、自我慨嘆。時間就這樣空空過去數十年，這是很慨嘆、很懊惱的事情，怎麼不會早早就擴大心門，來接納佛陀的大乘法入人群中。
因為自己就是「執滯於小乘智」，自己執著住、只是停滯在小乘，原來智慧只有這樣的空間而已，所以「失於大乘實法」。這是舍利弗很慨嘆，過去的時光就是這樣浪費了。
云何而自欺
自安於小乘法
不求大乘教
為是自欺輕蔑
「云何而自欺？」都是自己，自己騙自己，以為佛的法，我全都瞭解了，以為佛的心意，我也都體會了。這就是自己自欺，應該就是說無慚愧，以為我每項都很知道了，以為；這就是缺了慚愧，變成了自欺。
「自安於小乘(法)」，以為我每項都很充足了，我就是在這裡，這樣夠了，以為是這樣，所以「不求大乘教」，其他的法都與我無關，我若能顧守在這裡，這樣就對了。自己就這樣停滯下來，所以，在這個小乘，不求大乘法，「為是自欺輕蔑」，自己小看自己。
常常我們都會說：「不要看輕自己，我們人人都有無限的潛能。」但是舍利弗他就是要保持清淨，不要和人群複雜，所以他自修在這裡，他認為，法全都懂了，以為這樣就是了，原來這是自欺。我們還有更多的法，我們還有更大的力量，卻是我們只是這樣就滿足了，畫地自限，這是自欺輕蔑自己，自己輕視自己。
不要執著在小小的地方，這樣就滿足，要保持在我們的心地寂靜這個道場裡，我們要「一念悟覺皈向自性」。所以思想、觀念不要偏差，毫釐的偏差就千里失去了。
就像舍利弗浪費了，這麼多年的時間，現在慨嘆、自責、懊惱，自己自欺、尤其是看輕自己。其實這是很可惜，浪費光陰，難怪他會「嗚呼深自責」，這實在是可惜的時間。所以我們，道理這麼明白在我們現在，我們應該把握當下，及時向大乘法前進。要時時多用心。
Explanations by Master Cheng-Yan
Subject: Return to the Great Vehicle (心地道場皈向大乘)
Date: December.30. 2014
“A still and tranquil state of mind is where spiritual cultivation takes place. With remorse, we openly and sincerely repent. A slight deviation may lead us far off the path. With an awakened realization, we return to our true nature.”
Spiritual practice is all about the mind. Our minds must always be tranquil and still. If we are tranquil and still, we can engage in spiritual cultivation everywhere. No matter what challenges we face, can we maintain the tranquility and stillness of this inner place of spiritual cultivation? If so, throughout the long day, no matter who we interact with and everything we say to others will be Dharma and everything we hear will be a teaching. We may hear the sounds of interpersonal conflicts, but if we can safeguard our minds we will take them to heart as teachings. How should we interpret these living sutras? By applying the Dharma we hear in the morning together with a sense of reverence. Then, as we interact with myriad sentient beings each person will be a sutra for us to read. How will we respond to them? How will we interpret [these sutras?]. This is where we engage in spiritual cultivation.
When we encounter people and hear the Dharma, how will we comprehend these living teachings? For those who are trapped by their thoughts, we will listen to and understand their situations and explain things to them. Isn’t this a place for us to practice? As we interact with people, we can engage in spiritual cultivation everywhere. Buddhist practitioners should develop a sense of remorse and always be conscientious and humble. How much have we really learned or understood? We must understand ourselves and not be arrogant. Can we just stop our spiritual practice now? We can still keep making progress without feeling a sense of inferiority or object pride. We must understand and respect everyone from the bottom of our hearts.
So, we must have a sense of remorse and repent openly. We must admit it when others surpass us. We must always recognize that perhaps, “In the past, I was arrogant. In the past, I thought I already knew enough.” We cannot have this mindset. We must humble ourselves. When we commit wrongs, we must confess our errors. Instead of keeping them inside, we must reveal them. Only then can we find a way to correct them. So, we must repent with genuine sincerity.
Repentance brings purity. As we interact with people and matters, we must know that our mind is where we engage in spiritual practice and everywhere is a place for spiritual cultivation. We must always maintain this mindset as we interact with the myriads of sentient beings, with all people, matters and objects. We must always be grateful that an archive of teachings is right before us. If they are good, we must earnestly learn from them. If [we encounter others who] have gone astray, we must reverently provide them with guidance. We need to sustain this mindset; we cannot listen to the Dharma and think, “Yes, this is true. Yes, I will change,” but after we learn this practice center, we just go back to our old ways. As ordinary people going about our daily living, we take issue with other people over anything. We say things like, “I’m right. You’re wrong, admit it.” Think about this, aren’t we leaving a place of spiritual practice to go out into a place of conflict? We must take good care of our minds, or a slight deviation will take us far off course. Everything is created by the mind. Our minds keep us on the right course; our minds can also lead us astray. So, we must keep our minds on the right course.We must take good care of our minds, or a slight deviation will take us far off course.That slight deviation leads to a great divergence.
So, in interacting with people, matters and objects, we must not allow our minds to be influenced.“With an wakened realization, we return to our true nature.”Once we understand and awaken to the Dharma, we must quickly [accept it].“Do you understand?”
“I understand.”If we understand, we must take it to heart and engrave it on or minds.This how we return to our nature.
I often talk about the word, “return,” which is turning from the darkness to the light, which is turning from what is wrong to what is right.What is right refers to the true principles.
What is not right is a deviant path.So, “with an awakened realization, we return to our true nature”.We must directly connect this great Bodhi-path to our minds; this is very important.
So, “a still tranquil state of mind is where spiritual cultivation takes place”.As long as our minds are tranquil and still, we can practice anywhere and at anytime.The people we meet are all part of our treasury of teachings.How should we interact with sentient beings?We must ”transform them with the Dharma”.
The Dharma is used to transform sentient beings.We must always interact with people with gratitude, respect and love.Only then can we give rise to remorse and openly admit mistakes.We are still human, so our mind will inevitably go astray.Once our mind goes astray, we must quickly rein it in and turn it toward the right course.We cannot allow it to remain on the wrong course.We must adjust it right away and walk the right path.
If we go astray we must bravely admit our wrongs.This is how we diligently progress in the Dharma.We must realize and awaken.If we are always aware, when we go astray we can quickly turn back to walk the right path.The Buddha hoped that we could return to our nature and turn worldly teachings into the Buddha-Dharma.
Since I received the Buddha’s teachings, I have not 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 troubles are also dispelled.
The previous sutra passage states, “Since I received the Buddha’s teachings, I have never been deprived of the Great Vehicle.”For over 40 years, people received suitable teachings from the Buddha.Sentient beings’ capabilities vary and, out of His compassion, the Buddha patiently guided them.Since He taught earnestly, the listeners must learn industriously.
Indeed, they must be very mindful to take in the Dharma they hear, because the Dharma taught by the Buddha would “never [deprive them] of the Great Vehicle”.Whether they are hearing worldly teachings or the world-transcending Dharma, the main point was always the Middle Way.He hoped that everyone would first understand how all things arise and cease due to cause and conditions.
Pratyekabudd has and Hearers had stopped at learning the law of arising and ceasing.
So, they stopped at that state.Actually, they were still able to progress further; they should not have stopped at the understanding that everything is empty.Actually, in emptiness there is wondrous existence to return to our nature of True Suchness, we must walk this very broad road.
For a long time, the Buddha had been talking about this path.But most people had stopped at eh starting point.They had not moved forward, and were still wandering around the side roads without any desire to look for the great path that leads directly to the state of Buddhahood.The Dharma was spoken from the Buddha’s mouth, with the Buddha’s voice, for everyone to hear and understand.
So, “the Buddha’s voice is very extraordinary and can rid sentient beings of their afflictions”.Sentient beings can be in the Human Vehicle.Pratyekabuddha Vehicle and Bodhisattva Vehicle.Sentient beings were taught according to their capabilities, in response to their doubts and afflictions and in a way their awakened nature could accept.
So, all afflictions can be eliminated by the Dharma.It “can rid sentient beings of their afflictions”.Beings in the Human Vehicle understood that, “Ah, life is unpredictable, so the Buddha said we must not take issue with others.”Those in the Bodhisattva Vehicle [understood and] could eliminate the afflictions of beings human.
Small Vehicle practitioners understood that all things arise due to causes and conditions.
Everything else is just an afflictions, so they knew to eliminate them.Thus, sentient beings’ afflictions and their ignorance could be eliminated by the Buddha’s teachings, one by one. However, that depended on their capabilities. People with great capabilities had great realizations and underwent great cleansing. People with limited capabilities had limited understandings and awakenings, and could only gradually eliminate their afflictions. All this depended on sentient beings’ capabilities. As they listened to the Dharma, the more they understood, the more quickly they could eliminate their afflictions.
“Having already put an end to my Leaks, hearing this my troubles are also dispelled”. Sariputra, at that point, fully understood now past afflictions could be gradually eliminated, how life was impermanent and how he could eliminate his suffering. So, “having already put an end to my Leaks, having eliminated all his afflictions, he understood that now he had to return to his nature of True Suchness.
After putting an end to Leaks, [he said]. “Hearing this my troubles are also dispelled”. At that point, all his afflictions were eliminated. Now his wondrous existence, his Buddha-nature, had to be [protected against] becoming defiled as he went among people; he was now learning this part of the Dharma. This was Sariputra’s spiritual journey.
The following sutra passage states, “As I dwelt in the mountain valleys, or under trees in forests, whether I was sitting or walking in meditation, I constantly contemplated this matter.”
Where are the places for spiritual cultivation? Are they always in mountain forests? Actually, as I just mentioned everywhere is a place for spiritual cultivation. However, those who followed the Buddha and became monastics engaged in spiritual practice in mountain forests. These would have been very quiet and peaceful mountains and forests. In these quiet and peaceful places, whether His disciples were sitting or walking, they were always diligently practicing. What the Buddha taught them about the suffering, emptiness and impermanence of the world, and about how to purify their minds, was the lesson they were always contemplating.
We must understand that the body and mind are places where we engage in spiritual cultivation. As I have repeatedly told everyone, in the forests, in quiet places, whether speaking or silent, moving or still, we must always contemplate the Dharma of all things in the world.
“The body and mind are places of spiritual practice. Whether in the quiet place in the forest, speaking or silent, moving or still, engaging in sitting or walking meditation, he constantly contemplated this matter, the path to Buddhahood of Great Vehicle Bodhisattvas.”
Sariputra also expressed himself this way. He constantly engaged in self-reflection, asking himself, “What is the difference between my practice and the Great Vehicle practice of the Bodhisattvas the Buddha is always praising? Just what is the difference?” What the Buddha taught and what he understood were the four states of all things in the world, formation, existence, decay and disappearance, bring. Aging ,illness and death and arising, abiding, changing and ceasing. These are the four states. But what is the broad road? What is the great and direct Bodhi-path? What is the right course? Again, he heard the Buddha praising Bodhisattvas and saying they would also attain Buddhahood and would transform sentient beings like the Buddha.
The Buddha comes to the world for one great cause. What was this one great cause? So, he “contemplated this matter. He did not realize that the one great cause was the Great Vehicle Bodhisattvas’ path to Buddhahood. He had merely stopped at the state of the Small Vehicle. Because he had stopped, he could not understand the mindset of the Bodhisattvas who had formed great aspirations and vows and what kind of vows they had as they accepted the Buddha-Dharma.
So, he “constantly contemplated this matter”. “This matter” was the path practiced by Great Vehicle Bodhisattvas. This was what Sariputra constantly contemplated.
“Ah, I cried in bitter self-reproach. Why have I deceived myself? I and the others are also Buddha-children and have also penetrated the Flawless Studies. Yet, in the future, we cannot proclaim the unsurpassed path”.
“Ah, I cried in bitter self-reproach”, was a form of lament. Sariputra lamented with “bitter self-reproach”. He now blamed himself for not having broadened his heart. He had not opened up his mind, so everything he did was only to awaken himself. What he was seeking to understand was how could he turn impermanence into permanence, how he could turn suffering into joy and how he could maintain the purity of his heart. He had stopped at this state. He did not understand that Bodhisattvas saw themselves as one with all sentient beings; they see all sentient beings as one.
They had “unconditional loving-kindness and universal compassion.” Seeing themselves as one with all beings, their “self” was the “great self.”This mentality of the great self was not something he was able to realize.
“Ah, ” I cried in bitter self-reproach, “Why have I deceived myself?” Sariputra was distressed He lamented and reproached himself for clinging the Small Vehicle wisdom and depriving himself of The True Dharma of the Great Vehicle.
“Why have I deceived myself?” Sariputra was very distressed by this. “Ah” was a way of saying, “Why did things turn out this way?” “Why was I like this in the past?” He lamented and reproached himself for wasting several decadesThis was very distressing to him. Why hadn’t he expanded his heart and mind earlier to accept the Buddha’s Great Vehicle and go among people? This was because he had “clung to the Small Vehicle wisdom.” He was attached to it, and had stopped at the state of the Small Vehicle. That was the extent of his wisdom. So, he was “deprived of the True Dharma of the Great Vehicle.” This was what Sariputra lamented. He had wasted all that time in the past.
“Why have I deceived myself?” Because he settle with the Small Vehicle Dharma, he did not seek the Great Vehicle teachings. He had thus deceived and underestimated himself.
“Why have I deceived myself?” it was his own fault. “I deceived myself, thinking that I understood all the Buddha-Dharma.” “I thought I realized the Buddha’s intentions.” This was how he deceived himself. He was not conscientious or humble “I thought I knew about everything, I thought…..” He lacked remorse and thus deceived himself. “Because he settled with Small Vehicle Dharma, he thought he knew everything every well and that being in that state was enough. He thought that was it, so “he did not seek the Great Vehicle teachings”; that other Dharma had nothing to do with him.If he could stay in that state, that was enough for him.
So, he stopped there He abided in the Small Vehicle and did not seek the Great Vehicle Dharma. “He had deceived and underestimated himself.” He had looked down on himself. We often say that we must not underestimate ourselves, for we all have unlimited potential.
But Sariputra wanted to maintain a pure state, so he did not want to interact with other people. By cultivating himself, he thought he completely understood the Dharma. He thought that was enough, but he was actually deceiving himself. The more teachings he could learn, the stronger he would be, but he was satisfied with [the Small Vehicle].
This was how he deceived and underestimated himself. We should not be easily satisfied by such a limited scope. We must maintain our tranquil and still inner place of spiritual practice. We must, “with an awakened realization, return to our true nature.” So, our thinking and perspective must not deviate.
A slight deviation can lead us far off the path. Sariputra had wasted so many years. Now he lamented, blamed himself and was distressed He had deceived and underestimated himself. This was truly a pity, as well as a waste of time.No wonder he “cried in bitter self-reproach.” It was a pity he had wasted that time.
So, if we clearly understand principles now, we must seize the present, diligently advance toward the Great Vehicle Dharma and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
(第468集)
（法華經•譬喻品第三）
⊙「靜寂心地是道場，慚愧發露誠懺悔；毫釐之偏差於千里，一念悟覺皈向自性。」
⊙「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》
⊙「我處於山谷，或在林樹下，若坐若經行，常思惟是事。」《法華經譬喻品第三》
⊙身心無處不道場，是樹林靜處，語默動靜，若坐經行，常思惟是事：大乘菩薩成佛之道。
⊙「鳴呼深自責，云何而自欺？我等亦佛子，同入無漏法，不能於未來，演說無上道。」《法華經譬喻品第三》
⊙鳴呼深自責，云何而自欺：舍利弗懊惱，自歎自責執滯於小乘智，失於大乘實法。
⊙云何而自欺、自安於小乘法，不求大乘教，為是自欺輕蔑。
【證嚴上人開示】
「靜寂心地是道場，慚愧發露誠懺悔；毫釐之偏差於千里，一念悟覺皈向自性。」
靜寂心地是道場
慚愧發露誠懺悔
毫釐之偏差於千里
一念悟覺皈向自性
修行就是要講究在我們的心，我們的心要時時顧得寂靜，心地若能寂靜，無處不道場。遼闊的心地，什麼樣的境界來，是不是要保持著，這片心地道場寂靜呢？今天這麼長的時間，什麼樣的人來，我們該做什麼樣的事情，對人說話，開口無不是法；聽來的聲音，無不是藏經。
雖然很多人我是非的聲音，我們的心若顧得住，這些都是藏經入心。我們要如何來解讀這本藏經？我們用我們平時早上聽的法，會合了虔誠的心，面對著芸芸的眾生，人人都有一本經來念，我們要如何回答他、如何解讀他？這也是道場。來的是藏經，我們聽的是法，要如何去體會這人世間的藏經？想不開的，換我們聽到的、瞭解的，為他解釋，這豈不就是道場嗎？所以在人群中，無處不道場。
甚至學佛者，時時要有慚愧心——慚自己、愧他人。我們到底學多少、懂多少？我們自己要瞭解，不要很自大。是不是我們這樣就停著？我們還能夠向前前進，也不必自卑，也不必卑劣慢，我們要從我們的內心要瞭解，我們要尊重人人。
所以我們要慚愧，發露懺悔。不要不如人，不認輸，我們要常常知道，過去我有比較自大，過去我以為這樣很足夠了。不要有這樣的心。我們要趕緊縮小，有錯的，要發露出來，不要放在心裡，要發露，發露才有辦法能自過，自改過。所以，要用很誠懇的心懺悔，懺悔則清淨。
這是我們日常對人、對事，要知道我們的心就是道場，任何地方，無不是道場。我們要時時有這種心態，對自己要如何面對芸芸眾生，人、事、物，我們要時時用感恩心。「大藏經」現在我們的面前，好的，我們要好好虛心受教；眾生有偏離，我們要用虔誠的心來指導他。我們應該要抱著這個心。
不要在這裡聽法時，「對啊！是這樣，要改，我要改。」離開了我們現在這個道場，又是依然故我，就是凡夫日常的生活，你有什麼事情，我要和你計較，計較到「我是對，你真的不對，你要認輸。」若這樣，你想，離開這個道場，去到外面叫做「是非場」。我們心要顧好，否則毫釐之偏，就千里之差。
心，「一切唯心造」，正向，是我們的心，偏差，也是我們的心。所以我們必定心念要顧得正，心念不要有毫釐的偏向，毫釐的偏向，千里的差別。所以，在人、事、物中，就不要讓我們的心受了影響。
所以，「一念悟覺皈向自性」。只要我們一念能夠瞭解、覺悟，我們要趕緊，「聽懂嗎？」「懂。」懂就趕快收入心來，銘刻在心版裡，這叫做皈向自性。
常常在說這個「皈」字，反黑歸白，那就是離「非」，而歸於「是」。「是」就是道理，若不是，那就是偏路。所以，「一念悟覺皈向自性」，我們要如何將這個道，大菩提道直，直入我們的心來，這是很重要。
所以，「靜寂心地是道場」。只要我們的心地寂靜，無處不道場，無時不道場，來的人，也是我們的藏經。我們要如何面對芸芸眾生？要「用法度」，所以法度眾生。
對人一定要時時抱著那分，感恩、尊重、愛，才有辦法常常慚愧、發露。難免我們還是人，，心念的偏差，這是難免，有了偏差，趕緊收入再回向於正，不要說偏就讓它一直偏下去，我們要趕緊修整好，向正的道路走，有偏要勇於認錯，這樣才是叫做能夠在法中精進。
要悟、要覺，時時覺悟之後，錯的，我們要趕緊過回來，向正路走。所以佛陀希望，我們能夠回向自性，將世間法成為佛法。
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》
我們前面那段經文說，「昔來蒙佛教，不失於大乘」。過去四十多年間，就是承蒙佛陀隨機逗教，眾生的根機差別，佛陀的慈悲，隨著眾生這樣循循善誘。佛陀諄諄教，我們聽法的人要孜孜學，真的要很用心，將法聽進去。因為佛陀所說的法，「不失於大乘」，不論你是人間法，或是出世法，佛陀都是以中道為主。希望大家先瞭解了一切因緣生、因緣滅的法。
辟支佛他們與聲聞，都是停滯在這個一切生滅法，所以就這樣就停止了。其實還能向前前進，不是只有法說開，什麼都空了，其實空中還有妙有，要回歸真如本性。真如本性之中，那就是康莊大路，這條路，佛陀已經久來就這樣一直說，但是大家就是，只停在那個開頭起點，沒有向前前進，都還徘徊在小路走得通就好，不想要找這條中條的道路，能通達佛境界的地方。
法，都是從佛陀的口中說，佛陀的聲音，能夠大家聽、大家理解，所以，「佛音甚希有，能除眾生惱」。眾生，包括人乘、天乘、聲聞乘、辟支佛乘、菩薩乘。這應該應眾生的根機，有疑問、有煩惱，隨著他的覺性來接受，所以，有的煩惱都能夠去除，所以叫做「能除眾生惱」。
若是人乘的，就知道「唉！做人海海，免計較，佛這樣說。」菩薩乘，他能斷除做人的煩惱。小乘的人，一切因緣生、一切因緣滅，其餘都是煩惱，也會懂得去除。所以，眾生的煩惱，從佛口說法，能一一去除那個無明、煩惱。但是要看他的根機，大根機的人，大徹、大悟、大掃除，若是小根機的人，是小知、小覺，就是這樣漸漸去除。這全都是眾生的根機，他若能夠法聽了，瞭解愈多，煩惱就斷得愈快。
「我已得漏盡，聞亦除憂惱」。我舍利弗到這個時候，我現在通通瞭解了，過去的煩惱是這樣漸漸地斷，瞭解人生一切無常，要怎麼樣能夠斷掉苦。所以「我已得漏盡」，煩惱都掃除了，現在要知道的，是回歸真如本性來。
這，漏盡，「聞亦除憂惱」，我這個時候完全都將煩惱去除，現在這個妙有、真如本性，在人群中不會受污染，這個法，現在正在進取中。這是舍利弗的心路歷程。
再接下來這段(經)文，「我處於山谷，或在林樹下，若坐若經行，常思惟是事。」
我處於山谷
或在林樹下
若坐若經行
常思惟是事
《法華經 譬喻品第三》
道場在哪裡呢？難道一定是在山林嗎？老實說，剛剛就說過了，無處不道場。不過在修行的過程，隨佛出家，都是在山林中、樹林裡，應該就是非常幽靜，山林、森林的裡面，所以在這麼幽靜的地方，不論或坐、走等等，他們一直就是在精進。佛怎麼說法，人世間怎麼樣的苦、空、無常，要如何才能將心清淨下來，這都是他們的課題，一直就是這樣在思惟。我們要知道，身心無處不道場，一再告訴過大家了，是樹林、靜處，或者是語默動靜，這無不都是我們要思考，法，天地萬物的法。
身心無處不道場
是樹林靜處
語默動靜
若坐經行
常思惟是事
大乘菩薩成佛之道
舍利弗也是這樣在表達，常常都在檢討自己，檢討自己：到底我修的行，和佛陀平時，在讚歎菩薩大乘的行，到底差在那裡呢？佛陀所說的、我所理解的，世間萬物就是這樣的形象——「成、住、壞、空」，「生、老、病、死」，「生、住、異、滅」，就是這些法，還有什麼是康莊的大路？還有什麼是大菩提道直？要向什麼方向走？
聽到佛又在讚歎菩薩，菩薩將來也能和佛一樣成佛，和佛一樣成佛，能夠度化眾生。這種事情，佛陀為一大事來人間，「一大事」是什麼樣的事情呢？所以「思惟如是事」。他沒有體會到，一大事就是大乘菩薩成佛之道，他只是停，停滯在這種的小乘法，所以他一直停滯在無法瞭解，那些發大心、立大願，菩薩的心態，他用什麼心願來接受佛陀的法？所以「常思惟是事」。這個「是事」，應該就是大乘菩薩修行之道。這是舍利弗不斷這樣在思考。
鳴呼深自責
云何而自欺
我等亦佛子
同入無漏法
不能於未來
演說無上道
《法華經譬喻品第三》
所以「嗚呼深自責」，這是一種的慨嘆，舍利弗慨嘆。「深自責」，現在自己自我責備自己，是自己的心沒有擴大，心門沒有大開，所以所接受到的都是獨善其身，只是要如何求世間，從無常轉為有常，要如何讓自己轉苦為樂，要如何能夠保持這個心的清淨，只是停滯在這裡；不知道菩薩那種，與天下為共同體，天下眾生為一體，「無緣大慈，同體大悲」，這種與眾生共同體的，這個「我」，大我，這個大我的心胸，他們還沒辦法去體會。
鳴呼深自責
云何而自欺：
舍利弗懊惱
自歎自責
執滯於小乘智
失於大乘實法
所以「云何而自欺」，這是舍利弗有這種的心，很懊惱。「嗚呼」就是，「唉！怎麼這樣，我過去怎麼這樣！」自己自我自責、自我慨嘆。時間就這樣空空過去數十年，這是很慨嘆、很懊惱的事情，怎麼不會早早就擴大心門，來接納佛陀的大乘法入人群中。
因為自己就是「執滯於小乘智」，自己執著住、只是停滯在小乘，原來智慧只有這樣的空間而已，所以「失於大乘實法」。這是舍利弗很慨嘆，過去的時光就是這樣浪費了。
云何而自欺
自安於小乘法
不求大乘教
為是自欺輕蔑
「云何而自欺？」都是自己，自己騙自己，以為佛的法，我全都瞭解了，以為佛的心意，我也都體會了。這就是自己自欺，應該就是說無慚愧，以為我每項都很知道了，以為；這就是缺了慚愧，變成了自欺。
「自安於小乘(法)」，以為我每項都很充足了，我就是在這裡，這樣夠了，以為是這樣，所以「不求大乘教」，其他的法都與我無關，我若能顧守在這裡，這樣就對了。自己就這樣停滯下來，所以，在這個小乘，不求大乘法，「為是自欺輕蔑」，自己小看自己。
常常我們都會說：「不要看輕自己，我們人人都有無限的潛能。」但是舍利弗他就是要保持清淨，不要和人群複雜，所以他自修在這裡，他認為，法全都懂了，以為這樣就是了，原來這是自欺。我們還有更多的法，我們還有更大的力量，卻是我們只是這樣就滿足了，畫地自限，這是自欺輕蔑自己，自己輕視自己。
不要執著在小小的地方，這樣就滿足，要保持在我們的心地寂靜這個道場裡，我們要「一念悟覺皈向自性」。所以思想、觀念不要偏差，毫釐的偏差就千里失去了。
就像舍利弗浪費了，這麼多年的時間，現在慨嘆、自責、懊惱，自己自欺、尤其是看輕自己。其實這是很可惜，浪費光陰，難怪他會「嗚呼深自責」，這實在是可惜的時間。所以我們，道理這麼明白在我們現在，我們應該把握當下，及時向大乘法前進。要時時多用心。
Explanations by Master Cheng-Yan
Subject: Return to the Great Vehicle (心地道場皈向大乘)
Date: December.30. 2014
“A still and tranquil state of mind is where spiritual cultivation takes place. With remorse, we openly and sincerely repent. A slight deviation may lead us far off the path. With an awakened realization, we return to our true nature.”
Spiritual practice is all about the mind. Our minds must always be tranquil and still. If we are tranquil and still, we can engage in spiritual cultivation everywhere. No matter what challenges we face, can we maintain the tranquility and stillness of this inner place of spiritual cultivation? If so, throughout the long day, no matter who we interact with and everything we say to others will be Dharma and everything we hear will be a teaching. We may hear the sounds of interpersonal conflicts, but if we can safeguard our minds we will take them to heart as teachings. How should we interpret these living sutras? By applying the Dharma we hear in the morning together with a sense of reverence. Then, as we interact with myriad sentient beings each person will be a sutra for us to read. How will we respond to them? How will we interpret [these sutras?]. This is where we engage in spiritual cultivation.
When we encounter people and hear the Dharma, how will we comprehend these living teachings? For those who are trapped by their thoughts, we will listen to and understand their situations and explain things to them. Isn’t this a place for us to practice? As we interact with people, we can engage in spiritual cultivation everywhere. Buddhist practitioners should develop a sense of remorse and always be conscientious and humble. How much have we really learned or understood? We must understand ourselves and not be arrogant. Can we just stop our spiritual practice now? We can still keep making progress without feeling a sense of inferiority or object pride. We must understand and respect everyone from the bottom of our hearts.
So, we must have a sense of remorse and repent openly. We must admit it when others surpass us. We must always recognize that perhaps, “In the past, I was arrogant. In the past, I thought I already knew enough.” We cannot have this mindset. We must humble ourselves. When we commit wrongs, we must confess our errors. Instead of keeping them inside, we must reveal them. Only then can we find a way to correct them. So, we must repent with genuine sincerity.
Repentance brings purity. As we interact with people and matters, we must know that our mind is where we engage in spiritual practice and everywhere is a place for spiritual cultivation. We must always maintain this mindset as we interact with the myriads of sentient beings, with all people, matters and objects. We must always be grateful that an archive of teachings is right before us. If they are good, we must earnestly learn from them. If [we encounter others who] have gone astray, we must reverently provide them with guidance. We need to sustain this mindset; we cannot listen to the Dharma and think, “Yes, this is true. Yes, I will change,” but after we learn this practice center, we just go back to our old ways. As ordinary people going about our daily living, we take issue with other people over anything. We say things like, “I’m right. You’re wrong, admit it.” Think about this, aren’t we leaving a place of spiritual practice to go out into a place of conflict? We must take good care of our minds, or a slight deviation will take us far off course. Everything is created by the mind. Our minds keep us on the right course; our minds can also lead us astray. So, we must keep our minds on the right course.We must take good care of our minds, or a slight deviation will take us far off course.That slight deviation leads to a great divergence.
So, in interacting with people, matters and objects, we must not allow our minds to be influenced.“With an wakened realization, we return to our true nature.”Once we understand and awaken to the Dharma, we must quickly [accept it].“Do you understand?”
“I understand.”If we understand, we must take it to heart and engrave it on or minds.This how we return to our nature.
I often talk about the word, “return,” which is turning from the darkness to the light, which is turning from what is wrong to what is right.What is right refers to the true principles.
What is not right is a deviant path.So, “with an awakened realization, we return to our true nature”.We must directly connect this great Bodhi-path to our minds; this is very important.
So, “a still tranquil state of mind is where spiritual cultivation takes place”.As long as our minds are tranquil and still, we can practice anywhere and at anytime.The people we meet are all part of our treasury of teachings.How should we interact with sentient beings?We must ”transform them with the Dharma”.
The Dharma is used to transform sentient beings.We must always interact with people with gratitude, respect and love.Only then can we give rise to remorse and openly admit mistakes.We are still human, so our mind will inevitably go astray.Once our mind goes astray, we must quickly rein it in and turn it toward the right course.We cannot allow it to remain on the wrong course.We must adjust it right away and walk the right path.
If we go astray we must bravely admit our wrongs.This is how we diligently progress in the Dharma.We must realize and awaken.If we are always aware, when we go astray we can quickly turn back to walk the right path.The Buddha hoped that we could return to our nature and turn worldly teachings into the Buddha-Dharma.
Since I received the Buddha’s teachings, I have not 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 troubles are also dispelled.
The previous sutra passage states, “Since I received the Buddha’s teachings, I have never been deprived of the Great Vehicle.”For over 40 years, people received suitable teachings from the Buddha.Sentient beings’ capabilities vary and, out of His compassion, the Buddha patiently guided them.Since He taught earnestly, the listeners must learn industriously.
Indeed, they must be very mindful to take in the Dharma they hear, because the Dharma taught by the Buddha would “never [deprive them] of the Great Vehicle”.Whether they are hearing worldly teachings or the world-transcending Dharma, the main point was always the Middle Way.He hoped that everyone would first understand how all things arise and cease due to cause and conditions.
Pratyekabudd has and Hearers had stopped at learning the law of arising and ceasing.
So, they stopped at that state.Actually, they were still able to progress further; they should not have stopped at the understanding that everything is empty.Actually, in emptiness there is wondrous existence to return to our nature of True Suchness, we must walk this very broad road.
For a long time, the Buddha had been talking about this path.But most people had stopped at eh starting point.They had not moved forward, and were still wandering around the side roads without any desire to look for the great path that leads directly to the state of Buddhahood.The Dharma was spoken from the Buddha’s mouth, with the Buddha’s voice, for everyone to hear and understand.
So, “the Buddha’s voice is very extraordinary and can rid sentient beings of their afflictions”.Sentient beings can be in the Human Vehicle.Pratyekabuddha Vehicle and Bodhisattva Vehicle.Sentient beings were taught according to their capabilities, in response to their doubts and afflictions and in a way their awakened nature could accept.
So, all afflictions can be eliminated by the Dharma.It “can rid sentient beings of their afflictions”.Beings in the Human Vehicle understood that, “Ah, life is unpredictable, so the Buddha said we must not take issue with others.”Those in the Bodhisattva Vehicle [understood and] could eliminate the afflictions of beings human.
Small Vehicle practitioners understood that all things arise due to causes and conditions.
Everything else is just an afflictions, so they knew to eliminate them.Thus, sentient beings’ afflictions and their ignorance could be eliminated by the Buddha’s teachings, one by one. However, that depended on their capabilities. People with great capabilities had great realizations and underwent great cleansing. People with limited capabilities had limited understandings and awakenings, and could only gradually eliminate their afflictions. All this depended on sentient beings’ capabilities. As they listened to the Dharma, the more they understood, the more quickly they could eliminate their afflictions.
“Having already put an end to my Leaks, hearing this my troubles are also dispelled”. Sariputra, at that point, fully understood now past afflictions could be gradually eliminated, how life was impermanent and how he could eliminate his suffering. So, “having already put an end to my Leaks, having eliminated all his afflictions, he understood that now he had to return to his nature of True Suchness.
After putting an end to Leaks, [he said]. “Hearing this my troubles are also dispelled”. At that point, all his afflictions were eliminated. Now his wondrous existence, his Buddha-nature, had to be [protected against] becoming defiled as he went among people; he was now learning this part of the Dharma. This was Sariputra’s spiritual journey.
The following sutra passage states, “As I dwelt in the mountain valleys, or under trees in forests, whether I was sitting or walking in meditation, I constantly contemplated this matter.”
Where are the places for spiritual cultivation? Are they always in mountain forests? Actually, as I just mentioned everywhere is a place for spiritual cultivation. However, those who followed the Buddha and became monastics engaged in spiritual practice in mountain forests. These would have been very quiet and peaceful mountains and forests. In these quiet and peaceful places, whether His disciples were sitting or walking, they were always diligently practicing. What the Buddha taught them about the suffering, emptiness and impermanence of the world, and about how to purify their minds, was the lesson they were always contemplating.
We must understand that the body and mind are places where we engage in spiritual cultivation. As I have repeatedly told everyone, in the forests, in quiet places, whether speaking or silent, moving or still, we must always contemplate the Dharma of all things in the world.
“The body and mind are places of spiritual practice. Whether in the quiet place in the forest, speaking or silent, moving or still, engaging in sitting or walking meditation, he constantly contemplated this matter, the path to Buddhahood of Great Vehicle Bodhisattvas.”
Sariputra also expressed himself this way. He constantly engaged in self-reflection, asking himself, “What is the difference between my practice and the Great Vehicle practice of the Bodhisattvas the Buddha is always praising? Just what is the difference?” What the Buddha taught and what he understood were the four states of all things in the world, formation, existence, decay and disappearance, bring. Aging ,illness and death and arising, abiding, changing and ceasing. These are the four states. But what is the broad road? What is the great and direct Bodhi-path? What is the right course? Again, he heard the Buddha praising Bodhisattvas and saying they would also attain Buddhahood and would transform sentient beings like the Buddha.
The Buddha comes to the world for one great cause. What was this one great cause? So, he “contemplated this matter. He did not realize that the one great cause was the Great Vehicle Bodhisattvas’ path to Buddhahood. He had merely stopped at the state of the Small Vehicle. Because he had stopped, he could not understand the mindset of the Bodhisattvas who had formed great aspirations and vows and what kind of vows they had as they accepted the Buddha-Dharma.
So, he “constantly contemplated this matter”. “This matter” was the path practiced by Great Vehicle Bodhisattvas. This was what Sariputra constantly contemplated.
“Ah, I cried in bitter self-reproach. Why have I deceived myself? I and the others are also Buddha-children and have also penetrated the Flawless Studies. Yet, in the future, we cannot proclaim the unsurpassed path”.
“Ah, I cried in bitter self-reproach”, was a form of lament. Sariputra lamented with “bitter self-reproach”. He now blamed himself for not having broadened his heart. He had not opened up his mind, so everything he did was only to awaken himself. What he was seeking to understand was how could he turn impermanence into permanence, how he could turn suffering into joy and how he could maintain the purity of his heart. He had stopped at this state. He did not understand that Bodhisattvas saw themselves as one with all sentient beings; they see all sentient beings as one.
They had “unconditional loving-kindness and universal compassion.” Seeing themselves as one with all beings, their “self” was the “great self.”This mentality of the great self was not something he was able to realize.
“Ah, ” I cried in bitter self-reproach, “Why have I deceived myself?” Sariputra was distressed He lamented and reproached himself for clinging the Small Vehicle wisdom and depriving himself of The True Dharma of the Great Vehicle.
“Why have I deceived myself?” Sariputra was very distressed by this. “Ah” was a way of saying, “Why did things turn out this way?” “Why was I like this in the past?” He lamented and reproached himself for wasting several decadesThis was very distressing to him. Why hadn’t he expanded his heart and mind earlier to accept the Buddha’s Great Vehicle and go among people? This was because he had “clung to the Small Vehicle wisdom.” He was attached to it, and had stopped at the state of the Small Vehicle. That was the extent of his wisdom. So, he was “deprived of the True Dharma of the Great Vehicle.” This was what Sariputra lamented. He had wasted all that time in the past.
“Why have I deceived myself?” Because he settle with the Small Vehicle Dharma, he did not seek the Great Vehicle teachings. He had thus deceived and underestimated himself.
“Why have I deceived myself?” it was his own fault. “I deceived myself, thinking that I understood all the Buddha-Dharma.” “I thought I realized the Buddha’s intentions.” This was how he deceived himself. He was not conscientious or humble “I thought I knew about everything, I thought…..” He lacked remorse and thus deceived himself. “Because he settled with Small Vehicle Dharma, he thought he knew everything every well and that being in that state was enough. He thought that was it, so “he did not seek the Great Vehicle teachings”; that other Dharma had nothing to do with him.If he could stay in that state, that was enough for him.
So, he stopped there He abided in the Small Vehicle and did not seek the Great Vehicle Dharma. “He had deceived and underestimated himself.” He had looked down on himself. We often say that we must not underestimate ourselves, for we all have unlimited potential.
But Sariputra wanted to maintain a pure state, so he did not want to interact with other people. By cultivating himself, he thought he completely understood the Dharma. He thought that was enough, but he was actually deceiving himself. The more teachings he could learn, the stronger he would be, but he was satisfied with [the Small Vehicle].
This was how he deceived and underestimated himself. We should not be easily satisfied by such a limited scope. We must maintain our tranquil and still inner place of spiritual practice. We must, “with an awakened realization, return to our true nature.” So, our thinking and perspective must not deviate.
A slight deviation can lead us far off the path. Sariputra had wasted so many years. Now he lamented, blamed himself and was distressed He had deceived and underestimated himself. This was truly a pity, as well as a waste of time.No wonder he “cried in bitter self-reproach.” It was a pity he had wasted that time.
So, if we clearly understand principles now, we must seize the present, diligently advance toward the Great Vehicle Dharma and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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