20150107《靜思妙蓮華》日夜籌量如是事
(第474集)
（法華經•譬喻品第三）
⊙執偏空，守己獨善；今明佛，逐機說法。用妙權，是己不解；行大道，弘大乘法。
⊙「我常於日夜，每思惟是事，欲以問世尊，為失為不失？」《法華經 譬喻品第三》
⊙「我常見世尊，稱讚諸菩薩，以是於日夜，籌量如是事。」《法華經 譬喻品第三》
⊙我常見世尊，稱讚諸菩薩：而我又常見世尊，稱讚菩薩，濟眾之大乘法。以是故，我日夜籌量於是事。
⊙以是於日夜，籌量如是事：是常時於日夜省思，昔日自滯小果，以為自足之執，而今方知，昔日所證是有餘涅槃。
⊙如今始聞佛正直捨方便，開闡人人可成佛，自慶自己亦能成佛之辭。省思昔日自滯小果，自足之執。以是於日夜，籌量如是事。
⊙如是事：成佛。心境寂然，瞬時大覺與宇宙會合，大法入心，心包太虛。
⊙舍利弗表明今日之疑，昔日之悔，而今疑悔除斷冰釋。
【證嚴上人開示】
「執偏空，守己獨善；今明佛，逐機說法。用妙權，是己不解；行大道，弘大乘法。」
執偏空 守己獨善
今明佛 逐機說法
用妙權 是己不解
行大道 弘大乘法
也就是說，我們學法，我們要學中道，但是我們若是一念偏差，執空、執有，都是獨善其身，也容易生起了偏邪煩惱，所以我們必定要方向正確。
舍利弗已經在前面瞭解了，佛陀過去的四十多年間來，都是隨機說法，現在舍利弗瞭解了，什麼樣的根機，佛陀的慈悲，應機逗教。過去雖然舍利弗，是僧團中智慧第一，跟隨佛陀身邊時間也很長，但是還不很了解，佛陀內心的本懷。所以聽到佛陀解釋的道理，開始，他就開始執著，執著在修自己的清淨行，就不希望在世間攀緣，所以他會執著。
現在呢？現在已經知道了。來到法華會，經過了佛陀一次再一次，不斷讚歎大乘微妙實法，他終於了解了，了解佛陀是用妙權。「妙」就是真諦道理。用真諦道理設譬喻言教，隨機化度。這是過去舍利弗所不了解，現在已經知道了：原來是自己不了解，不是佛有偏心。
因為前面的(經)文，舍利弗很後悔，或者是懊惱，現在知道了，知道佛陀是用妙權，適應根機而說法，是自己不了解，原來佛陀的教化，就是希望人人行大道，弘大乘法；這才是佛陀來人間的一大事，要向世間人人都能夠普被了解──人人本具佛性。
確實，人人本具佛性，不分是老少。我們的年紀多少，其實這和佛性沒有關係，佛性是人人本具，能夠了解的人，年紀小小，一聞千悟，年紀很大，千聞不得一悟，這樣的人也很多。
或者是門內、門外，門內修行的人，習氣是不是有改除呢？有時候，難啊！「有聽法嗎？」「有啊！」「那怎麼還沒改？」「我還在盡量」。多久的時間，讓我們能夠「盡量」慢慢來呢？我們應該佛法要即刻入心，我們的修行、修養，法入心來，我們的修養表達在行為裡。哪怕是法聽很多，聽在內心，「記得嗎？」「記得」，但是行為和法，好像兩相違背。若是這樣，年紀較大，聽再多的法，就同樣一句話，叫做「無法度」──法度不入他的心。
所以舍利弗，他前面的一段(經)文，他說：「我常於日夜，每思惟是事，欲以問世尊，為失為不失？」
我常於日夜
每思惟是事
欲以問世尊
為失為不失
《法華經 譬喻品第三》
舍利弗追隨佛陀，隨在佛前佛後，他已經數十年間，就是因為執在偏空小法、獨善其身。一直來到佛陀打開了他的心門，暢演了佛陀想要說的法，就是一乘實相的法。
舍利弗開始心有懷疑了，常常都想要問，在日夜在，思考是事，是什麼事呢？我能夠成佛嗎？別人在受記，我能夠成佛嗎？就是這項事情。這種一乘實相的大法，日夜就是在思惟，「欲以問世尊，為失為不失」。我到底有失去成佛的本質嗎？這是舍利弗他的內心，懷著那分懷疑。
所以下面接下來這段(經)文，就又說了：「我常見世尊，稱讚諸菩薩，以是於日夜，籌量如是事。」
我常見世尊
稱讚諸菩薩
以是於日夜
籌量如是事
《法華經 譬喻品第三》
前段(經)文是：「(我常)於日夜，每思惟是事，欲以問世尊，為失為不失」。
現在說，常常看到佛陀在稱讚諸菩薩，所以因為這樣，我一直日夜中，心自己自我籌量，自己測量自己：「到底我是能夠受佛授記嗎？我是不是能夠行菩薩道了沒？我是不是將來也成佛嗎？」這是舍利弗聞大法之後，內心的躊躇、懷疑。
所以，「我常見世尊，稱讚諸菩薩：而我又常見世尊，稱讚菩薩，濟眾之大乘法。以是故，我日夜籌量於是事。
我常見世尊
稱讚諸菩薩：
而我又常見世尊
稱讚菩薩
濟眾之大乘法
以是故
我日夜籌量於是事
這些菩薩，佛陀常常就在稱讚，稱讚說：「這些菩薩能夠入人群，能夠救濟眾生，這是大乘法。」佛陀一直對這些菩薩的稱讚。
「以是故，我日夜籌量(於)是事」。因為這樣，我才會一直日夜就是在這樣想：「世尊一直在稱讚，能夠入人群中，去幫助人的人，叫做菩薩，這就是入佛的心懷，了解佛陀所說的法，這是佛陀一直在讚歎。難道我們每天都在佛的身邊，我難道不了解嗎？」這也是他在籌量，所以他會在日夜，這樣不斷在思考這件事情，這是時常日夜在省思，自己在反省，自己在思考。
以是於日夜
籌量如是事：
是常時於日夜省思
昔日自滯小果
以為自足之執
而今方知
昔日所證
是有餘涅槃
昔日，過去，自己自停滯在小果裡。舍利弗過去就是這樣，執在偏空、執在小果，只是獨善其身，以為這樣我已經滿足了。
但是現在「而今方知，昔日所證是有餘涅槃」。過去所了解的法，只是知道心要保持清淨，不知道入人群中，而不受人群的濁氣所污染，他還不了解。只停滯在清淨、寂靜的世界，只是這樣的心靈世界。
所以他停滯在那裡，現在「如今始聞佛正直捨方便」，現在，到這個時候才知道，佛陀開宗明義讓大家知道，公開向大家說：「從今天開始，已經正直，真真正正直接將過去所說的法，要向你們說，還沒到，那個法還未圓滿，還有、還有空間，還有更圓滿的真實法。」到這時候才了解，所以佛陀現在開闡著，人人可成佛的道理，自己這時候才歡喜：原來我也是能成佛，人人都可成佛。過去的懷疑，現在慢慢不斷地反省，不斷地思考，了解佛陀所讚歎菩薩的道理，所以人人平等，只要自己有辦法向前前進，同樣能夠入菩薩道。
所以這個省思就是反省。不斷思惟，反省過去一直停滯在小果裡，以為這樣是滿足，這叫做執著。也就是我們常常說的「所知障」。知道多少，就將我們障礙住。不曉得我們知道的以外，還有無量圓融，實乘大法。他以為自己全都知道，知道很多，這樣叫做自障，這就是執著，這種叫做所知障。
如今始聞佛
正直捨方便
開闡人人可成佛
自慶自己
亦能成佛之辭
省思昔日
自滯小果
自足之執
以是於日夜
籌量如是事
「以是於日夜」，因為這樣，所以經文中說：「以是於日夜，籌量如是事」，就是這些事。這個「如是事」是什麼？就是成佛的事情。「我修行這麼久了，我有可能成佛嗎？」還是不斷的在思惟。
如是事
成佛 心境寂然
瞬時大覺
與宇宙會合
大法入心
心包太虛
「心境寂然，瞬時大覺與宇宙會合」，這個宇宙的大法樣會合入心，那個瞬時之間，心包太虛。那個成佛其實在那個瞬息之間，將他的清淨的內心覺性，與宇宙的大法會合起來，讓我們這念心，那個覺性完全開啟在宇宙間。這就是我們平時在說，「心包太虛，量周沙界」，那就是腦海，在我們心靈腦海中，法，智慧大海，這就是成佛。
舍利弗所了解，他只是人間種種法，如何淨心。經過了聲音、入耳、體會，就是聲聞，所了解的，佛陀在人間說人間法。要如何脫離人間的欲？貪、瞋、癡、驕慢、懷疑，這 是不是完全去除了沒？能夠無欲，能夠不瞋，能夠無癡，但是那種驕傲的心，舍利弗還未盡除。因為他以為他是智慧第一，已經很滿足了，所以這種的驕傲(習氣) ，還是未除。
尤其是疑，對人生還有一些懷疑，人生在佛法中的界限，要包括了多少，他還不很透徹了解。不是像佛陀，這種瞬然，那個心境寂然，忽然間，「瞬時大覺與宇宙會合」，那個大法入心。還沒有到這樣的境界，所以他還有懷疑。
舍利弗表明
今日之疑
昔日之悔
而今疑悔
除斷冰釋
所以，現在《法華經》裡面，在靈山會上，舍利弗慢慢在釋疑，佛陀的法，漸漸體會、漸漸了解，這面鏡子，慢慢透徹了這個鏡子的本質，展現了照耀，而不受外面境界所染著，這面心鏡慢慢已經在澄清出來。
所以「今疑悔除斷冰釋」。意思就是說，我們學佛必定要將人間法，會合佛法的道理，佛的道理，我們入我們的心來，我們還要再身體力行，在這個人間道上，不斷吸收到人間苦的真諦，不斷歷練自己。
「集」這麼多苦，看盡了人間苦，甚至我們要承擔天下事。天下事，關關的難關，我們有辦法就是關關過嗎？因為人間的苦，要承擔大任，必定要經得起了世間的磨練。過去我也常常說過了，「能受天磨方鐵漢」，能夠(承)受到天來磨我們，大自然的境界來磨我們，這樣能夠磨得過，在人群中「不受天磨是庸才」。我們在人群中，經不起人群，這樣的種種煩惱、複雜，來到我們的心，而我們若是經不起，這些複雜的煩惱，就開始退道心，這是庸才，這不是真正的材料。
所以要「能受天磨方鐵漢，不受天磨是庸才」，所以我們必定要用心承擔。人生很多的苦難都是一時集過來，很複雜、很困難，這都叫「集」。集來了這麼多複雜，尤其是很困難的事情，我們要如何按照這個道理，好好去理出了這個道理能明確，這樣撥開了複雜，回歸它的道理的通道，能夠往前走，這叫菩薩道。
前面也曾和大家說過了，我們要先鋪人間道，才有辦法來接上菩提道；能夠接菩提道，已經交接起來，才能夠入經藏的大意義，那個法我們才能夠承受起來。所以苦、集、滅、道，這「集」的種種方法，我們要如何把它撥開，這叫做「滅」。怎麼來的困難、怎麼來的煩惱，我們要一一把它撥開，能夠很用心處理得妥當，這樣這條道路就很通透了。
各位菩薩，學佛原來就是這樣，老、少，就是本具清淨如來的本性，無分於年齡。年幼的孩子，心更加清淨，他能夠聽聞、見相，都能夠歸納於法中，你們想，這是不是證明著，八識田中所含藏著的真理？我們現在年紀愈大，那就是世間的習氣愈多、煩惱愈重，所以我們的真如清淨本性，要能夠顯現出來，比較困難。這都是在一個習氣。否則人人內心，所含藏如來清淨的本性，人人本具。
所以，希望我們大家，我們要好好將我們的習氣，趕緊去除，如何能夠「心包太虛，量周沙界」。我們的寂然的本性，與宇宙，大宇宙會合，這個大法入心，這樣才能夠「心包太虛」。所以大家要時時多用心。
Explanations by Master Cheng-Yan
Subject: Contemplate Day and Night to Eliminate Doubts (日夜籌量如是事)
Date: January.07. 2015
“Clinging to a bias toward emptiness, we remained focused on awakening ourselves. Now we understand that the Buddha taught according to capabilities. He used wondrous provisional teachings, but we did not understand. We must walk the great path and spread the Great Vehicle Dharma.”
This means, as we learn the Dharma, we must learn the Middle Way. However, if a single thought deviates, we may cling to emptiness or existence and only seek to awaken ourselves. We may also easily give rise to deviant thoughts and afflictions. So, we must go in the right direction.
Sariputra had already understood that for more than 40 years, the Buddha had been teaching according to capabilities. Now Sariputra understood that, regardless of their capabilities, the Buddha compassionately taught according to what people could accept.
Although Sariputra was foremost in wisdom among the Sangha and had followed the Buddha for a long time, he still did not really understand the Buddha’s original intent. So, when he heard the Buddha explain principles, he began to develop an attachment to cultivating his own purifying practices and did not wish to form more karmic connections. This was his attachment. And now? Now he understood [more]. At the Lotus Dharma-assembly, as the Buddha praised, again and again, the subtle and wondrous true Dharma of the Great Vehicle, he finally understood that the Buddha had been giving wondrous provisional teachings. “Wondrous” means the true principles, which were taught with parables and expressions to transform people according to capabilities. This was what Sariputra had not understood. Now he understood; it was he who did not understand, and not the Buddha who was biased in His teaching. Earlier sutra passages described how Sariputra felt great regret and was troubled. But now he understood that the Buddha was using wondrous provisional teachings to teach the Dharma according to capabilities. It was he himself who did not understand that the Buddha gave teachings in the hope that everyone will walk the great path and spread the Great Vehicle Dharma. This was His one great cause in this world, to help everyone thoroughly understand that everyone intrinsically has Buddha-nature. Indeed, everyone intrinsically has Buddha-nature, whether they are young or old. Our age actually has nothing to do with our Buddha-nature. Everyone intrinsically has Buddha-nature. Those who can understand, even if young, can hear one thing and realize 1000. Some people may already be old, but even if they hear 1000 things they cannot realize 1. There are also many people like this. Some people are engaged in Buddhist practice and some are not. As people who are Buddhist practitioners, have we eliminated our habitual tendencies? Sometimes, it is really difficult. Have we listened to the Dharma? We have, so why have we not changed? We may be trying our best, but how much time do we have to slowly “try our best”? We must immediately take the Dharma to heart.
In our spiritual practice and cultivation, when we take the Dharma to heart our spiritual cultivation is reflected in our actions. Even if we listen to and take in many teachings, will we remember them? We remember them, but sometimes our behavior seems contradictory to the Dharma. If this is so, even for older people, no matter how much Dharma they hear, they remain the same; “no Dharma can transform them.”
The Dharma cannot transform their minds. So, in the earlier passage, Sariputra said, “Constantly, day and night, every time I contemplated this matter, I wished to ask the World-Honored One whether or not my practices were correct.
Sariputra had already been by the Buddha’s side for many decades. Because he clung to the Small [Vehicle] Dharma, with its bias toward emptiness, he only sought to awaken himself. This lasted until the Buddha opened up His mind and freely expressed the Dharma He wanted to say, the ultimate reality of the One Vehicle. Sariputra began to have doubts in his mind.
He constantly wanted to ask this question, this matter that he contemplated day and night. What was it? “Can I attain Buddhahood? Others have already received predictions; can I attain Buddhahood?” it was this matter; the ultimate of the One Vehicle was what he contemplate day and night.
“[He] wished to ask the World-Honored One whether or not [his] practices were correct.” Had he lost out on [learning] the essence for attaining Buddhahood? This was the doubt that Sariputra had in his mind.
So, in the next sutra passage, he continued by saying, “I often saw the World-Honored One praising all the Bodhisattvas. And so it was, day and night, that I pondered such matters.”
The earlier sutra passages states, “Constantly, day and night, every time I contemplated this matter, I wished to ask the World-Honored One whether or out my practices were correct.”
This is next part states that because he often saw the Buddha praising all the Bodhisattvas, day and night, he pondered this in his mind. He evaluated himself; would the Buddha bestow a prediction for attaining Buddhahood upon him? Was he able to walk the Bodhisattva-path? Could he attain Buddhahood in the future? After Sariputra heard the Great Dharma, these were his hesitations and doubts.
So, “I often saw the World-Honored One praising all the Bodhisattvas. And I also often saw the World-Honored One praising Bodhisattvas for [cultivating] the Great Vehicle Dharma of helping all beings. This was the matter I pondered, day and night.”
The Buddha often praised the Bodhisattvas by saying, “These Bodhisattvas can go among people and save sentient beings; this is the Greatr Vehicle Dharma.” The Buddha constantly praised these Bodhisattvas. “This was the matter I pondered, day and night.” Because of this, day and night he continued thinking about how the World-Honored One constantly praised the people who would go among people to help them. They were Bodhisattvas. They had penetrated the Buddha’s intent and understood His teachings. This was why the Buddha always praised them. “But we are the Buddha’s side every day, why could we not understand it?” this was what he pondered.
So, day and night, he continuously pondered this matter. He was constantly contemplating it, reflecting on himself and thinking.
And so it was, day and night, that I pondered such matters: I often contemplated, day and night, how in the past I stopped after attaining the Small [Vehicle] fruits and was attached to that sense of contentment. But now, I realize what I attained in the past was Nirvana with residue.
In the past, he stopped after attaining Small [Vehicle] fruits. This was what Sariputra had done in the past. He clung to his bias toward emptiness and to Small [Vehicle] fruits, only seeking to awaken himself. He thought he was content with just that. However, “now I realized what I attained in the past was Nirvana with residue.”
In the past, the Dharma that he understood only taught him to maintain a pure state of mind. He did not know he must go among people without being polluted by their turbidities. He did not understand; he had just stopped at [attaining] a pure and tranquil state. That was the mental state [he wanted to achieve], so he just stopped there. Now “I now listen to the Buddha beginning to set aside skillful teachings for the direct.
At this time, he finally understood that the Buddha had begun to openly and clearly,explain this for everyone to understand, saying, “Beginning from today, I will teach the direct”. He truly and directly spoke about the Dharma He taught in the past.
“You have not reached the end yet, that Dharma is not complete. There is still room to grow. There is a more perfect, complete True Dharma”. At that time, [Sariputra] finally understood. So, the Buddha could now reveal the true that everyone can attain Buddhahood. At that moment, Sariputra was finally happy. “So, I can also attain Buddhahood.Everyone can also attain Buddhahood”. He slowly reflected on all his past doubts, and continued to contemplate them. He understood why the Buddha praised the Bodhisattvas.
So, everyone is equal. As long as people can progress forward, they can likewise enter the Bodhisattva-path. So, his contemplation was a self-reflection. He constantly reflected on how he had stopped in the state of the Small [Vehicle]. He was very content with this state. This is an attachment, which we commonly call “hindrance of knowledge”. However much we know, it is hindering us. We do not know that outside of what we know, there is an infinitely perfect, Great Dharma of the [One] Vehicle. He thought he knew everything already. Because he knew a lot, he was hindering himself. This attachment is the hindrance of knowledge.
“As I know listen to the Buddha beginning to set aside skillful teachings for the direct, and reveal that everyone can attain Buddhahood, I feel happy for myself that I can also attain Buddhahood. I contemplated how, in the past, I stopped after attaining the Small [Vehicle] fruits and was attached to that sense of contentment. And so it was, day and night, that I pondered such matters.”
“And so it was, day and night”, the sutra passage continues, “I contemplated this matter”. I was this matter [he contemplated]. What was “this matter?” It was the matter of attaining Buddhahood. “I have practiced for so long, will I be able to attain Buddhahood?” He continued to contemplate this.
“This was the matter: When one attains Buddhahood, one’s mind is tranquil and calm. In an instant of great enlightenment, our mind will converge with the universe. When the Great Dharma enters our heart, our mind can encompass the universe. One’s mind is tranquil and clam. In an instant of great enlightenment, our mind will converge with the universe.”
The Great Dharma of the universe can converge with our mind in this way. In that instant, our mind encompasses the universe. Buddhahood is actually attained in that instant. He brought His pure awakened nature into convergence with the Great Dharma of the universe, so that this enlightened nature could be fully awakened to the universe. This is what we mean when we say, “The mind encompasses the universe and the boundless worlds within it”. This is about the mind. If the Dharma and the great ocean of wisdom are in our minds, we have attained Buddhahood. Sariputra only understood the various worldly teachings about purifying his mind. He realized the Dharma b hearing it, so he was a Hearer. What he understood was the worldly teaching taught by the Buddha in this world about how to transcend worldly desires and greed, anger, ignorance, arrogance and doubt. Had these been completely eliminated? He could be free of desires, not give rise to anger and not have ignorance, but he had not completely eliminated his arrogance. Because he thought he was the foremost in wisdom, he was very satisfied with himself. Thus, he had not eliminated his arrogance.
In particular, he still had some doubts about life. How encompassing was the Buddha-Dharma? He had not yet completely understood this. He was not like the Buddha, who, in an instant, attained a tranquil and calm mind. Suddenly, “in an instant of great enlightenment, [His] mind converged with the universe”. After Sariputra took the Great Dharma to heart, he still had not reached that kind of state, so he still had some doubts.
“Sariputra clearly expressed the questions he presently had and the remorse he felt about the past. Presently his doubts and regrets were eliminated and melted away”.
So, the Lotus Sutra states that at the Vulture Peak Assembly, Sariputra was slowly resolving his doubts. As for the Buddha-Dharma, he was gradually realizing and understanding it. This mirror was slowly revealing its intrinsic essence and showing how it could illuminate, yet not be defiled by, external conditions. This mind-mirror was slowly becoming clear. So, “presently his doubts and regrets were eliminated and melted away”. This means that we Buddhist practitioners must connect worldly teachings with the Buddha’s true principles. We must take the Buddha’s principles to heart and then put them into practice. On this path through the world, we must continuously absorb the truths of suffering and continue to train ourselves. “Causation” leads to so much suffering. Having seen all kinds of suffering in this world, we must take on responsibility for the world. To do that, there will be all kinds of obstacles. Can we overcome all of them?
Can we overcome all of them? Because of the suffering in this world, we must take on great responsibility and be able to withstand worldly trials.
In the past, I have often said, “With an iron will, one can withstand challenges.”If we can endure challenges from the natural environment around us, then we will be polished by them. “One who cannot withstand challenges is a mediocre person.” When we are among people, if we cannot endure the afflictions that arise from our complicated interactions, our hearts will be influenced. If we cannot withstand these complicated afflictions and we lose our spiritual aspirations, then we are mediocre people. We are not made of the best material. “With an iron will, one can withstand challenges. One who cannot withstand challenges is a mediocre person.”
So, we must mindfully take up our responsibilities. Many of life’s sufferings are accumulated in not much time at all. They are very complicated and difficult. This is the “causation of suffering.” When we accumulate so many complications and great difficulties, we must try our best to follow principles.
By following them, we develop the clarity that helps us dispel the complexities and let us return to the path of principles and move forward; this is the Bodhisattva-path. As I told everyone before, we must first pave a path in this world to directly connect to the Bodhi-path. If we can connect to the Bodhi-path, then we can penetrate the great meaning with the Sutra-treasury and be able to take responsibility for the Dharma.
As for the truths of suffering, causation, cessation and the Path, how do we clear away the various means of “causation?” That is called “cessation” .However difficulties and afflictions may come to us, we must clear them away, one by one. If we can mindfully and properly handle them, the path will be very clear.
Dear Bodhisattvas, this is what it means to learn the Buddha’s Way. Old or young, we all intrinsically have pure Buddha-nature. It has nothing to do with age. Young children’s minds are more pure. They can connect whatever they see or hear back to the Dharma.Think about it, doesn’t this prove that true principles are stored within the eighth consciousness? As we get older, we accumulate more worldly habitual tendencies and more severe afflictions.
So, to allow our pure nature of True Suchness to manifest is much more difficult. This is all because of habitual tendencies. Otherwise everyone’s mind contains the pure, intrinsic Tahtagata-nature.
Everyone intrinsically has it. So, I hope we can all earnestly and quickly eliminate our habitual tendencies so that “our minds encompasses the universe and the boundless worlds within it.”
Our tranquil and calm intrinsic nature should converge with the great universe. When we take the Great Dharma to heart, “our minds encompass the universe.” So, everyone must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
(第474集)
（法華經•譬喻品第三）
⊙執偏空，守己獨善；今明佛，逐機說法。用妙權，是己不解；行大道，弘大乘法。
⊙「我常於日夜，每思惟是事，欲以問世尊，為失為不失？」《法華經 譬喻品第三》
⊙「我常見世尊，稱讚諸菩薩，以是於日夜，籌量如是事。」《法華經 譬喻品第三》
⊙我常見世尊，稱讚諸菩薩：而我又常見世尊，稱讚菩薩，濟眾之大乘法。以是故，我日夜籌量於是事。
⊙以是於日夜，籌量如是事：是常時於日夜省思，昔日自滯小果，以為自足之執，而今方知，昔日所證是有餘涅槃。
⊙如今始聞佛正直捨方便，開闡人人可成佛，自慶自己亦能成佛之辭。省思昔日自滯小果，自足之執。以是於日夜，籌量如是事。
⊙如是事：成佛。心境寂然，瞬時大覺與宇宙會合，大法入心，心包太虛。
⊙舍利弗表明今日之疑，昔日之悔，而今疑悔除斷冰釋。
【證嚴上人開示】
「執偏空，守己獨善；今明佛，逐機說法。用妙權，是己不解；行大道，弘大乘法。」
執偏空 守己獨善
今明佛 逐機說法
用妙權 是己不解
行大道 弘大乘法
也就是說，我們學法，我們要學中道，但是我們若是一念偏差，執空、執有，都是獨善其身，也容易生起了偏邪煩惱，所以我們必定要方向正確。
舍利弗已經在前面瞭解了，佛陀過去的四十多年間來，都是隨機說法，現在舍利弗瞭解了，什麼樣的根機，佛陀的慈悲，應機逗教。過去雖然舍利弗，是僧團中智慧第一，跟隨佛陀身邊時間也很長，但是還不很了解，佛陀內心的本懷。所以聽到佛陀解釋的道理，開始，他就開始執著，執著在修自己的清淨行，就不希望在世間攀緣，所以他會執著。
現在呢？現在已經知道了。來到法華會，經過了佛陀一次再一次，不斷讚歎大乘微妙實法，他終於了解了，了解佛陀是用妙權。「妙」就是真諦道理。用真諦道理設譬喻言教，隨機化度。這是過去舍利弗所不了解，現在已經知道了：原來是自己不了解，不是佛有偏心。
因為前面的(經)文，舍利弗很後悔，或者是懊惱，現在知道了，知道佛陀是用妙權，適應根機而說法，是自己不了解，原來佛陀的教化，就是希望人人行大道，弘大乘法；這才是佛陀來人間的一大事，要向世間人人都能夠普被了解──人人本具佛性。
確實，人人本具佛性，不分是老少。我們的年紀多少，其實這和佛性沒有關係，佛性是人人本具，能夠了解的人，年紀小小，一聞千悟，年紀很大，千聞不得一悟，這樣的人也很多。
或者是門內、門外，門內修行的人，習氣是不是有改除呢？有時候，難啊！「有聽法嗎？」「有啊！」「那怎麼還沒改？」「我還在盡量」。多久的時間，讓我們能夠「盡量」慢慢來呢？我們應該佛法要即刻入心，我們的修行、修養，法入心來，我們的修養表達在行為裡。哪怕是法聽很多，聽在內心，「記得嗎？」「記得」，但是行為和法，好像兩相違背。若是這樣，年紀較大，聽再多的法，就同樣一句話，叫做「無法度」──法度不入他的心。
所以舍利弗，他前面的一段(經)文，他說：「我常於日夜，每思惟是事，欲以問世尊，為失為不失？」
我常於日夜
每思惟是事
欲以問世尊
為失為不失
《法華經 譬喻品第三》
舍利弗追隨佛陀，隨在佛前佛後，他已經數十年間，就是因為執在偏空小法、獨善其身。一直來到佛陀打開了他的心門，暢演了佛陀想要說的法，就是一乘實相的法。
舍利弗開始心有懷疑了，常常都想要問，在日夜在，思考是事，是什麼事呢？我能夠成佛嗎？別人在受記，我能夠成佛嗎？就是這項事情。這種一乘實相的大法，日夜就是在思惟，「欲以問世尊，為失為不失」。我到底有失去成佛的本質嗎？這是舍利弗他的內心，懷著那分懷疑。
所以下面接下來這段(經)文，就又說了：「我常見世尊，稱讚諸菩薩，以是於日夜，籌量如是事。」
我常見世尊
稱讚諸菩薩
以是於日夜
籌量如是事
《法華經 譬喻品第三》
前段(經)文是：「(我常)於日夜，每思惟是事，欲以問世尊，為失為不失」。
現在說，常常看到佛陀在稱讚諸菩薩，所以因為這樣，我一直日夜中，心自己自我籌量，自己測量自己：「到底我是能夠受佛授記嗎？我是不是能夠行菩薩道了沒？我是不是將來也成佛嗎？」這是舍利弗聞大法之後，內心的躊躇、懷疑。
所以，「我常見世尊，稱讚諸菩薩：而我又常見世尊，稱讚菩薩，濟眾之大乘法。以是故，我日夜籌量於是事。
我常見世尊
稱讚諸菩薩：
而我又常見世尊
稱讚菩薩
濟眾之大乘法
以是故
我日夜籌量於是事
這些菩薩，佛陀常常就在稱讚，稱讚說：「這些菩薩能夠入人群，能夠救濟眾生，這是大乘法。」佛陀一直對這些菩薩的稱讚。
「以是故，我日夜籌量(於)是事」。因為這樣，我才會一直日夜就是在這樣想：「世尊一直在稱讚，能夠入人群中，去幫助人的人，叫做菩薩，這就是入佛的心懷，了解佛陀所說的法，這是佛陀一直在讚歎。難道我們每天都在佛的身邊，我難道不了解嗎？」這也是他在籌量，所以他會在日夜，這樣不斷在思考這件事情，這是時常日夜在省思，自己在反省，自己在思考。
以是於日夜
籌量如是事：
是常時於日夜省思
昔日自滯小果
以為自足之執
而今方知
昔日所證
是有餘涅槃
昔日，過去，自己自停滯在小果裡。舍利弗過去就是這樣，執在偏空、執在小果，只是獨善其身，以為這樣我已經滿足了。
但是現在「而今方知，昔日所證是有餘涅槃」。過去所了解的法，只是知道心要保持清淨，不知道入人群中，而不受人群的濁氣所污染，他還不了解。只停滯在清淨、寂靜的世界，只是這樣的心靈世界。
所以他停滯在那裡，現在「如今始聞佛正直捨方便」，現在，到這個時候才知道，佛陀開宗明義讓大家知道，公開向大家說：「從今天開始，已經正直，真真正正直接將過去所說的法，要向你們說，還沒到，那個法還未圓滿，還有、還有空間，還有更圓滿的真實法。」到這時候才了解，所以佛陀現在開闡著，人人可成佛的道理，自己這時候才歡喜：原來我也是能成佛，人人都可成佛。過去的懷疑，現在慢慢不斷地反省，不斷地思考，了解佛陀所讚歎菩薩的道理，所以人人平等，只要自己有辦法向前前進，同樣能夠入菩薩道。
所以這個省思就是反省。不斷思惟，反省過去一直停滯在小果裡，以為這樣是滿足，這叫做執著。也就是我們常常說的「所知障」。知道多少，就將我們障礙住。不曉得我們知道的以外，還有無量圓融，實乘大法。他以為自己全都知道，知道很多，這樣叫做自障，這就是執著，這種叫做所知障。
如今始聞佛
正直捨方便
開闡人人可成佛
自慶自己
亦能成佛之辭
省思昔日
自滯小果
自足之執
以是於日夜
籌量如是事
「以是於日夜」，因為這樣，所以經文中說：「以是於日夜，籌量如是事」，就是這些事。這個「如是事」是什麼？就是成佛的事情。「我修行這麼久了，我有可能成佛嗎？」還是不斷的在思惟。
如是事
成佛 心境寂然
瞬時大覺
與宇宙會合
大法入心
心包太虛
「心境寂然，瞬時大覺與宇宙會合」，這個宇宙的大法樣會合入心，那個瞬時之間，心包太虛。那個成佛其實在那個瞬息之間，將他的清淨的內心覺性，與宇宙的大法會合起來，讓我們這念心，那個覺性完全開啟在宇宙間。這就是我們平時在說，「心包太虛，量周沙界」，那就是腦海，在我們心靈腦海中，法，智慧大海，這就是成佛。
舍利弗所了解，他只是人間種種法，如何淨心。經過了聲音、入耳、體會，就是聲聞，所了解的，佛陀在人間說人間法。要如何脫離人間的欲？貪、瞋、癡、驕慢、懷疑，這 是不是完全去除了沒？能夠無欲，能夠不瞋，能夠無癡，但是那種驕傲的心，舍利弗還未盡除。因為他以為他是智慧第一，已經很滿足了，所以這種的驕傲(習氣) ，還是未除。
尤其是疑，對人生還有一些懷疑，人生在佛法中的界限，要包括了多少，他還不很透徹了解。不是像佛陀，這種瞬然，那個心境寂然，忽然間，「瞬時大覺與宇宙會合」，那個大法入心。還沒有到這樣的境界，所以他還有懷疑。
舍利弗表明
今日之疑
昔日之悔
而今疑悔
除斷冰釋
所以，現在《法華經》裡面，在靈山會上，舍利弗慢慢在釋疑，佛陀的法，漸漸體會、漸漸了解，這面鏡子，慢慢透徹了這個鏡子的本質，展現了照耀，而不受外面境界所染著，這面心鏡慢慢已經在澄清出來。
所以「今疑悔除斷冰釋」。意思就是說，我們學佛必定要將人間法，會合佛法的道理，佛的道理，我們入我們的心來，我們還要再身體力行，在這個人間道上，不斷吸收到人間苦的真諦，不斷歷練自己。
「集」這麼多苦，看盡了人間苦，甚至我們要承擔天下事。天下事，關關的難關，我們有辦法就是關關過嗎？因為人間的苦，要承擔大任，必定要經得起了世間的磨練。過去我也常常說過了，「能受天磨方鐵漢」，能夠(承)受到天來磨我們，大自然的境界來磨我們，這樣能夠磨得過，在人群中「不受天磨是庸才」。我們在人群中，經不起人群，這樣的種種煩惱、複雜，來到我們的心，而我們若是經不起，這些複雜的煩惱，就開始退道心，這是庸才，這不是真正的材料。
所以要「能受天磨方鐵漢，不受天磨是庸才」，所以我們必定要用心承擔。人生很多的苦難都是一時集過來，很複雜、很困難，這都叫「集」。集來了這麼多複雜，尤其是很困難的事情，我們要如何按照這個道理，好好去理出了這個道理能明確，這樣撥開了複雜，回歸它的道理的通道，能夠往前走，這叫菩薩道。
前面也曾和大家說過了，我們要先鋪人間道，才有辦法來接上菩提道；能夠接菩提道，已經交接起來，才能夠入經藏的大意義，那個法我們才能夠承受起來。所以苦、集、滅、道，這「集」的種種方法，我們要如何把它撥開，這叫做「滅」。怎麼來的困難、怎麼來的煩惱，我們要一一把它撥開，能夠很用心處理得妥當，這樣這條道路就很通透了。
各位菩薩，學佛原來就是這樣，老、少，就是本具清淨如來的本性，無分於年齡。年幼的孩子，心更加清淨，他能夠聽聞、見相，都能夠歸納於法中，你們想，這是不是證明著，八識田中所含藏著的真理？我們現在年紀愈大，那就是世間的習氣愈多、煩惱愈重，所以我們的真如清淨本性，要能夠顯現出來，比較困難。這都是在一個習氣。否則人人內心，所含藏如來清淨的本性，人人本具。
所以，希望我們大家，我們要好好將我們的習氣，趕緊去除，如何能夠「心包太虛，量周沙界」。我們的寂然的本性，與宇宙，大宇宙會合，這個大法入心，這樣才能夠「心包太虛」。所以大家要時時多用心。
Explanations by Master Cheng-Yan
Subject: Contemplate Day and Night to Eliminate Doubts (日夜籌量如是事)
Date: January.07. 2015
“Clinging to a bias toward emptiness, we remained focused on awakening ourselves. Now we understand that the Buddha taught according to capabilities. He used wondrous provisional teachings, but we did not understand. We must walk the great path and spread the Great Vehicle Dharma.”
This means, as we learn the Dharma, we must learn the Middle Way. However, if a single thought deviates, we may cling to emptiness or existence and only seek to awaken ourselves. We may also easily give rise to deviant thoughts and afflictions. So, we must go in the right direction.
Sariputra had already understood that for more than 40 years, the Buddha had been teaching according to capabilities. Now Sariputra understood that, regardless of their capabilities, the Buddha compassionately taught according to what people could accept.
Although Sariputra was foremost in wisdom among the Sangha and had followed the Buddha for a long time, he still did not really understand the Buddha’s original intent. So, when he heard the Buddha explain principles, he began to develop an attachment to cultivating his own purifying practices and did not wish to form more karmic connections. This was his attachment. And now? Now he understood [more]. At the Lotus Dharma-assembly, as the Buddha praised, again and again, the subtle and wondrous true Dharma of the Great Vehicle, he finally understood that the Buddha had been giving wondrous provisional teachings. “Wondrous” means the true principles, which were taught with parables and expressions to transform people according to capabilities. This was what Sariputra had not understood. Now he understood; it was he who did not understand, and not the Buddha who was biased in His teaching. Earlier sutra passages described how Sariputra felt great regret and was troubled. But now he understood that the Buddha was using wondrous provisional teachings to teach the Dharma according to capabilities. It was he himself who did not understand that the Buddha gave teachings in the hope that everyone will walk the great path and spread the Great Vehicle Dharma. This was His one great cause in this world, to help everyone thoroughly understand that everyone intrinsically has Buddha-nature. Indeed, everyone intrinsically has Buddha-nature, whether they are young or old. Our age actually has nothing to do with our Buddha-nature. Everyone intrinsically has Buddha-nature. Those who can understand, even if young, can hear one thing and realize 1000. Some people may already be old, but even if they hear 1000 things they cannot realize 1. There are also many people like this. Some people are engaged in Buddhist practice and some are not. As people who are Buddhist practitioners, have we eliminated our habitual tendencies? Sometimes, it is really difficult. Have we listened to the Dharma? We have, so why have we not changed? We may be trying our best, but how much time do we have to slowly “try our best”? We must immediately take the Dharma to heart.
In our spiritual practice and cultivation, when we take the Dharma to heart our spiritual cultivation is reflected in our actions. Even if we listen to and take in many teachings, will we remember them? We remember them, but sometimes our behavior seems contradictory to the Dharma. If this is so, even for older people, no matter how much Dharma they hear, they remain the same; “no Dharma can transform them.”
The Dharma cannot transform their minds. So, in the earlier passage, Sariputra said, “Constantly, day and night, every time I contemplated this matter, I wished to ask the World-Honored One whether or not my practices were correct.
Sariputra had already been by the Buddha’s side for many decades. Because he clung to the Small [Vehicle] Dharma, with its bias toward emptiness, he only sought to awaken himself. This lasted until the Buddha opened up His mind and freely expressed the Dharma He wanted to say, the ultimate reality of the One Vehicle. Sariputra began to have doubts in his mind.
He constantly wanted to ask this question, this matter that he contemplated day and night. What was it? “Can I attain Buddhahood? Others have already received predictions; can I attain Buddhahood?” it was this matter; the ultimate of the One Vehicle was what he contemplate day and night.
“[He] wished to ask the World-Honored One whether or not [his] practices were correct.” Had he lost out on [learning] the essence for attaining Buddhahood? This was the doubt that Sariputra had in his mind.
So, in the next sutra passage, he continued by saying, “I often saw the World-Honored One praising all the Bodhisattvas. And so it was, day and night, that I pondered such matters.”
The earlier sutra passages states, “Constantly, day and night, every time I contemplated this matter, I wished to ask the World-Honored One whether or out my practices were correct.”
This is next part states that because he often saw the Buddha praising all the Bodhisattvas, day and night, he pondered this in his mind. He evaluated himself; would the Buddha bestow a prediction for attaining Buddhahood upon him? Was he able to walk the Bodhisattva-path? Could he attain Buddhahood in the future? After Sariputra heard the Great Dharma, these were his hesitations and doubts.
So, “I often saw the World-Honored One praising all the Bodhisattvas. And I also often saw the World-Honored One praising Bodhisattvas for [cultivating] the Great Vehicle Dharma of helping all beings. This was the matter I pondered, day and night.”
The Buddha often praised the Bodhisattvas by saying, “These Bodhisattvas can go among people and save sentient beings; this is the Greatr Vehicle Dharma.” The Buddha constantly praised these Bodhisattvas. “This was the matter I pondered, day and night.” Because of this, day and night he continued thinking about how the World-Honored One constantly praised the people who would go among people to help them. They were Bodhisattvas. They had penetrated the Buddha’s intent and understood His teachings. This was why the Buddha always praised them. “But we are the Buddha’s side every day, why could we not understand it?” this was what he pondered.
So, day and night, he continuously pondered this matter. He was constantly contemplating it, reflecting on himself and thinking.
And so it was, day and night, that I pondered such matters: I often contemplated, day and night, how in the past I stopped after attaining the Small [Vehicle] fruits and was attached to that sense of contentment. But now, I realize what I attained in the past was Nirvana with residue.
In the past, he stopped after attaining Small [Vehicle] fruits. This was what Sariputra had done in the past. He clung to his bias toward emptiness and to Small [Vehicle] fruits, only seeking to awaken himself. He thought he was content with just that. However, “now I realized what I attained in the past was Nirvana with residue.”
In the past, the Dharma that he understood only taught him to maintain a pure state of mind. He did not know he must go among people without being polluted by their turbidities. He did not understand; he had just stopped at [attaining] a pure and tranquil state. That was the mental state [he wanted to achieve], so he just stopped there. Now “I now listen to the Buddha beginning to set aside skillful teachings for the direct.
At this time, he finally understood that the Buddha had begun to openly and clearly,explain this for everyone to understand, saying, “Beginning from today, I will teach the direct”. He truly and directly spoke about the Dharma He taught in the past.
“You have not reached the end yet, that Dharma is not complete. There is still room to grow. There is a more perfect, complete True Dharma”. At that time, [Sariputra] finally understood. So, the Buddha could now reveal the true that everyone can attain Buddhahood. At that moment, Sariputra was finally happy. “So, I can also attain Buddhahood.Everyone can also attain Buddhahood”. He slowly reflected on all his past doubts, and continued to contemplate them. He understood why the Buddha praised the Bodhisattvas.
So, everyone is equal. As long as people can progress forward, they can likewise enter the Bodhisattva-path. So, his contemplation was a self-reflection. He constantly reflected on how he had stopped in the state of the Small [Vehicle]. He was very content with this state. This is an attachment, which we commonly call “hindrance of knowledge”. However much we know, it is hindering us. We do not know that outside of what we know, there is an infinitely perfect, Great Dharma of the [One] Vehicle. He thought he knew everything already. Because he knew a lot, he was hindering himself. This attachment is the hindrance of knowledge.
“As I know listen to the Buddha beginning to set aside skillful teachings for the direct, and reveal that everyone can attain Buddhahood, I feel happy for myself that I can also attain Buddhahood. I contemplated how, in the past, I stopped after attaining the Small [Vehicle] fruits and was attached to that sense of contentment. And so it was, day and night, that I pondered such matters.”
“And so it was, day and night”, the sutra passage continues, “I contemplated this matter”. I was this matter [he contemplated]. What was “this matter?” It was the matter of attaining Buddhahood. “I have practiced for so long, will I be able to attain Buddhahood?” He continued to contemplate this.
“This was the matter: When one attains Buddhahood, one’s mind is tranquil and calm. In an instant of great enlightenment, our mind will converge with the universe. When the Great Dharma enters our heart, our mind can encompass the universe. One’s mind is tranquil and clam. In an instant of great enlightenment, our mind will converge with the universe.”
The Great Dharma of the universe can converge with our mind in this way. In that instant, our mind encompasses the universe. Buddhahood is actually attained in that instant. He brought His pure awakened nature into convergence with the Great Dharma of the universe, so that this enlightened nature could be fully awakened to the universe. This is what we mean when we say, “The mind encompasses the universe and the boundless worlds within it”. This is about the mind. If the Dharma and the great ocean of wisdom are in our minds, we have attained Buddhahood. Sariputra only understood the various worldly teachings about purifying his mind. He realized the Dharma b hearing it, so he was a Hearer. What he understood was the worldly teaching taught by the Buddha in this world about how to transcend worldly desires and greed, anger, ignorance, arrogance and doubt. Had these been completely eliminated? He could be free of desires, not give rise to anger and not have ignorance, but he had not completely eliminated his arrogance. Because he thought he was the foremost in wisdom, he was very satisfied with himself. Thus, he had not eliminated his arrogance.
In particular, he still had some doubts about life. How encompassing was the Buddha-Dharma? He had not yet completely understood this. He was not like the Buddha, who, in an instant, attained a tranquil and calm mind. Suddenly, “in an instant of great enlightenment, [His] mind converged with the universe”. After Sariputra took the Great Dharma to heart, he still had not reached that kind of state, so he still had some doubts.
“Sariputra clearly expressed the questions he presently had and the remorse he felt about the past. Presently his doubts and regrets were eliminated and melted away”.
So, the Lotus Sutra states that at the Vulture Peak Assembly, Sariputra was slowly resolving his doubts. As for the Buddha-Dharma, he was gradually realizing and understanding it. This mirror was slowly revealing its intrinsic essence and showing how it could illuminate, yet not be defiled by, external conditions. This mind-mirror was slowly becoming clear. So, “presently his doubts and regrets were eliminated and melted away”. This means that we Buddhist practitioners must connect worldly teachings with the Buddha’s true principles. We must take the Buddha’s principles to heart and then put them into practice. On this path through the world, we must continuously absorb the truths of suffering and continue to train ourselves. “Causation” leads to so much suffering. Having seen all kinds of suffering in this world, we must take on responsibility for the world. To do that, there will be all kinds of obstacles. Can we overcome all of them?
Can we overcome all of them? Because of the suffering in this world, we must take on great responsibility and be able to withstand worldly trials.
In the past, I have often said, “With an iron will, one can withstand challenges.”If we can endure challenges from the natural environment around us, then we will be polished by them. “One who cannot withstand challenges is a mediocre person.” When we are among people, if we cannot endure the afflictions that arise from our complicated interactions, our hearts will be influenced. If we cannot withstand these complicated afflictions and we lose our spiritual aspirations, then we are mediocre people. We are not made of the best material. “With an iron will, one can withstand challenges. One who cannot withstand challenges is a mediocre person.”
So, we must mindfully take up our responsibilities. Many of life’s sufferings are accumulated in not much time at all. They are very complicated and difficult. This is the “causation of suffering.” When we accumulate so many complications and great difficulties, we must try our best to follow principles.
By following them, we develop the clarity that helps us dispel the complexities and let us return to the path of principles and move forward; this is the Bodhisattva-path. As I told everyone before, we must first pave a path in this world to directly connect to the Bodhi-path. If we can connect to the Bodhi-path, then we can penetrate the great meaning with the Sutra-treasury and be able to take responsibility for the Dharma.
As for the truths of suffering, causation, cessation and the Path, how do we clear away the various means of “causation?” That is called “cessation” .However difficulties and afflictions may come to us, we must clear them away, one by one. If we can mindfully and properly handle them, the path will be very clear.
Dear Bodhisattvas, this is what it means to learn the Buddha’s Way. Old or young, we all intrinsically have pure Buddha-nature. It has nothing to do with age. Young children’s minds are more pure. They can connect whatever they see or hear back to the Dharma.Think about it, doesn’t this prove that true principles are stored within the eighth consciousness? As we get older, we accumulate more worldly habitual tendencies and more severe afflictions.
So, to allow our pure nature of True Suchness to manifest is much more difficult. This is all because of habitual tendencies. Otherwise everyone’s mind contains the pure, intrinsic Tahtagata-nature.
Everyone intrinsically has it. So, I hope we can all earnestly and quickly eliminate our habitual tendencies so that “our minds encompasses the universe and the boundless worlds within it.”
Our tranquil and calm intrinsic nature should converge with the great universe. When we take the Great Dharma to heart, “our minds encompass the universe.” So, everyone must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment