20150108《靜思妙蓮華》漏盡成正覺(第475集)
（法華經•譬喻品第三）
⊙「從聞佛法數十年，幾度思量曾猜疑，今時知己盡無漏，未來唯願成正覺。」
⊙「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》
⊙「今聞佛音聲，隨宜而說法，無漏難思議，令眾至道場。」《法華經 譬喻品第三》
⊙今聞佛音聲，隨宜而說法：謂佛諄諄施教，隨順機宜而說法，無非以大乘無漏難思議法，啟示教化。
⊙無漏難思議，令眾至道場：如今盡除煩惱，得無漏難思議法。體解佛心意，欲令眾生開佛知見，坐道場成正覺。
⊙佛陀隨順機宜說法，說權蘊妙，無非以大乘無漏難思議法示人；欲令眾生開佛知見，坐道場成正覺而已。
【證嚴上人開示】
「從聞佛法數十年，幾度思量曾猜疑，今時知己盡無漏，未來唯願成正覺。」
從聞佛法數十年
幾度思量曾猜疑
今時知己盡無漏
未來唯願成正覺
聽法，就像舍利弗，隨佛幾十年的時間，時時都在聽佛說法。舍利弗在僧團中也是智慧第一，我們常常聽，全都知道，大家都是很期待，能夠和舍利弗一樣，智慧第一。
不過，舍利弗他本身，對佛陀所說的法，雖然聽了，雖然了解了，了解佛陀所說法是真、是實，但是，他所了解的真實法，就是獨善其身。對六道輪迴相信不疑，很擔心萬一心的煩惱心一動，恐怕攀緣，所擔心的就是煩惱一出，攀了緣，就容易墮落，所以他將心要很清淨，顧得心無染著，所以為了要顧他的心無染著，他就不想要和人群中去攀緣。不過，他的執著。
記得過去說過，佛陀就曾講起了一個故事。舍利弗在無量劫以前，他身為一條毒蛇，這條毒蛇，有一天，去咬了一位國王。那位國王就中了這蛇毒，趕快邀全國能除毒的醫生，但是很多醫生，看到國王，咬到的傷，愈來是愈嚴重了，束手無策，就開始建議：「一定要將這條蛇抓來，再將那個毒液吸收回去。」
動員很多人去抓住了這條蛇， 抓來，大臣就用一堆的柴，升起火來，就向這條蛇，希望牠能將國王咬到的這個毒，蛇能將它吸收回來。向蛇這樣說：「假如你不將國王的毒吸回來，我會把你丟進這堆火中。」這條蛇很堅定，「既然我吐出去毒了，我就絕對不將這個毒再收回來，寧可投入火中，我也不要吐出去的毒，再吸收回來。」所以這條蛇就用很迅速，就這樣自己投入在火堆中。
佛陀將這個小小的故事，說給國王、大臣聽，像這樣的習氣，這麼執著、堅持，這個習氣，一直從無量數劫到現在，雖然經過了累世修行，但是這種習氣，堅持的習氣，還沒有改除。我們從經典中的這段文，我們就能了解，要去除習氣沒那麼簡單。所以，舍利弗，「從佛聞法數十年」，他還是有那種偏執。
他就是執在這個小教，這個偏空的道理，希望獨善其身，能夠自己的心、身清淨。所以看到佛陀，向大乘法的菩薩在讚歎，他自己的心開始又起懷疑了，所以他「數度思量曾猜疑」，他好幾次的思考。不論是日夜思惟，一直都在思考，這就是舍利弗的習氣，還留著偏執、執著、堅持、懷疑，所以他這樣數度思量曾猜疑。
但是到現在，在靈山會上，他自己已經下定決心，很相信，也開始啟開了他的心、立他的志願，開始要行菩薩道了、要學菩薩法了。所以這時候，他自己就這樣想：「今時知己盡無漏」，知道自己戒、定、慧，全都很受持。舍利弗智慧第一，因為他平時修戒、修定、有智慧，這一定啊！所以，戒、定、慧若能持得好，將執著去除、懷疑去除，若能這樣，這並不困難的事情。
所以我們常常說過，修行，我們的心，最擔心的就是，染著到貪、瞋、癡，又再驕慢、懷疑，我們若這樣聽來，感覺在佛的僧團中，所說的智慧第一的舍利弗，還是有，帶著那個習氣，可見修行不是那麼容易。要將這個心完全清淨，入人群中不會受是非來染污心，不簡單。所以若要行菩薩道，要有這個宏願、寬闊的心胸，入人群中，而不受人群的人我是非，那個傳聞的是非，影響我們的心。
剛才我們有聽到，舍利弗他就是那麼堅持的執著，這，我們大家要，真正起那分自我警愓的心。所以要入人群中，必定要有心的寬大，在人群中，才能顧好我們內心起心動念。舍利弗的智慧，都還有這樣的起心動念，到現在，他說，自己知道漏盡，「盡，無漏」了，已經完全都去除了，哪怕是過去所執著的煩惱，他也完全放棄，所以「盡，無漏」所有的煩惱都完全去除了，只是唯獨一項，希望未來能成正覺。「未來唯願成正覺」，蕷他的煩惱、執著全都放掉了，完全清除了，只是希望未來能成正覺，這叫做一心一志。
舍利弗終於將所有的煩惱，過去無量劫以來，那種的習氣完全改除，清淨無餘(習)，這是舍利弗開始要接受佛陀，能受佛陀授記的開頭。
我們前面那段文這樣說：「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》
舍利弗一直都看到，佛陀在稱讚菩薩，因為這樣，舍利弗的內心真的是交戰：「為什麼？為什麼我無法受佛陀的讚歎？不能受佛陀的重視、授記？」原來現在知道了，自己有這麼多的習氣，無法承擔這個大任。
現在舍利弗自己自我反省，思惟透徹，瞭解了。只要這種煩惱、這種的無明去除，這樣應該就能夠，承擔佛、如來的家業，發弘誓願，度眾生，入人群，保持著這念心的清淨，發揮這分能夠傳承佛法、教化眾生的責任。這是舍利弗的心態。
(接)下來這段(經)文這樣說：「今聞佛音聲，隨宜而說法，無漏難思議，令眾至道場。」
今聞佛音聲
隨宜而說法
無漏難思議
令眾至道場
《法華經 譬喻品第三》
也就是說，佛陀的聲音很柔和善順，句句的法都是很透徹、清楚，能夠入人的心。佛陀所說的法，雖然是隨眾生的根機，但是佛陀都是以循循施教，這樣很用心、耐心、愛心。眾生儘管根機千差萬別，佛陀就是適應眾生的根機，隨眾生所需要，向眾生說法，這叫做「隨順機宜而說法」。隨順眾生的程度、來向眾生施教。
今聞佛音聲
隨宜而說法：
謂佛諄諄施教
隨順機宜而說法
無非以大乘無漏
難思議法
啟示教化
其實，不論用什麼樣的法，就是只有一個期望，希望就是用大乘法。不論什麼樣的法，裡面所含藏著是，真實一乘的道理，不論用多少多少的方法，都不離開那一乘妙法。
就像光要讓大家知道，舍利弗的心態是如何，就要用這麼長的時間，讓大家能夠了解。既然是智慧第一，為什麼還無法體會到（佛陀施）權教，就是方便法中那個的一實，一真實法呢？這就是因為，他還有那個習氣還未盡除，佛陀無法直接說出那個大乘，開啟佛的心懷、談佛的心意，所以舍利弗雖然是智慧這麼高，還是在這些芸芸眾生中，根機不同裡面其中之一。
其實，佛陀對任何的眾生，無非就是以，大乘無漏難思議的法，這種的一真實法，要來啟示教化眾生，這是佛陀的心意。就是我們眾生，各個都有不同的根機，有很多優點，卻是也有一些障礙道的缺點，每一個眾生都有這樣的缺點。所以佛陀無奈，就要這樣循循來教誨，所以這種「無漏難思議，令眾至道場」。這是佛陀只是期待人人，能夠用心接受，人人能夠到真實法的道場，人人都能夠承擔大法，坐道場、度眾生。這是佛陀期盼所有的弟子，都能承擔大法。
無漏難思議
令眾至道場：
如今盡除煩惱
得無漏難思議法
體解佛心意
欲令眾生開佛知見
坐道場成正覺
所以「如今盡除煩惱」，看到舍利弗他的表達，現在也了解，舍利弗煩惱開始除掉了，已經清淨這個煩惱；也了解舍利弗，無漏難思議的法，已經入舍利弗的心。所說的舍利弗，其實舍利弗了解，其他其他的弟子，應該也都能夠瞭解了，因為舍利弗是代表全場的弟子。所以，聽到舍利弗，這種表白他的內心的懷疑、後悔，大家聽了之後，對自己，應該和舍利弗的心情一樣，舍利弗能夠去除這些煩惱，人人應該也能夠明白，所以知道舍利弗，現在已經盡除煩惱，得無漏難思議的法，已經得到了，也能夠體解佛的心意，所以佛陀開始將他的心懷，內心所保護著這個微妙大法，一乘真如實法，開始說出來。
現在人人差不多，能夠體解佛的心意。所以佛的心意，就是欲令眾生開佛知見，這是佛陀來人間一大事的因緣，希望人人向自己清淨的本性，能夠自己自我開啟出來。所以佛陀只是來指示我們，來點醒我們，希望我們能對自己有信心。信心，是要我們自己有信心來接受，才有辦法能夠體會佛陀的心意。所以期待眾生能夠開佛知見，開悟與佛同等的知見。佛陀的知見是涵蓋宇宙萬物，心包太虛，這是佛的知見。我們人人若能夠，與佛同等的知見，那就坐道場、成正覺了。這是佛陀的心願，「令眾至道場」，希望人人能夠啟佛的知見，啟開自己，也已有佛性的這個知見，這是佛陀最盼望、所期待的。所以，佛隨順眾生的機宜來說法，「說權蘊妙」。
佛陀隨順機宜說法
說權蘊妙
無非以大乘無漏
難思議法示人
欲令眾生開佛知見
坐道場成正覺而已
這四十多年間，雖然所說的是方便權巧的法，我們若能體會，每一項法都是，有蘊藏著微妙的法，天地萬物都是一樣。
看到土地上有草，你將草的頭拔起來，其實它裡面還有根，連著草種，草種又有根，根又連著草種，其實這叫做「臭頭香」。意思就是說，在大地上，這種草是很難除。你們想，我們眼睛看到的，只不過是大地的草而已，它的名，它的俗名叫做「臭頭香」，那麼的難除，其實它能夠治病，這就是「妙」，天地、大自然法則之妙。
五穀雜糧也是從大地生出來，不同樣的菜，就有不同樣的營養分，有熱、涼，這種的菜，性也不同。所以你想天地之間，難道不就是很奧妙嗎？
所以「說權蘊妙」。裡面有很多奧妙的道理，無非就是，以大乘無漏難思議的法，要來現示給眾生，讓我們人人看到什麼東西，就知道一切萬物皆有道理存在，這就是佛陀的智慧。開示眾生，也就是很希望人人，能夠「開佛知見，坐道場成正覺」而已。這就是佛陀對眾生唯一的期待。
就像現在，我到底要用什麼，來回報這麼多人呢？為慈濟、為天下眾生，付出那麼多。唯一就是希望人人多聽法，法多入心；法入心，行在法中，這就是我最歡喜的。人人都有潛能，人人都做得到，所以我們人人要時時聞法，多用心！
Explanations by Master Cheng-Yan
Subject: Eliminate All Leaks, Attain Perfect Enlightenment (漏盡成正覺)
Date: January.08. 2015
“Having listened to the Buddha-Dharma for many decades, many times did Sariputra contemplate it and have doubts. Now he knew he had fully eliminated all Leaks, so he only hoped to attain perfect enlightenment in the future.”
We are listening to the Dharma, just like Sariputra. In his decades of following the Buddha, Sariputra constantly listened to the teachings. He was also foremost in wisdom among the Sangha. We have heard this often and know this well. We all look forward to being foremost in wisdom like Sariputra. However, though Sariputra himself heard and understood the Dharma taught by the Buddha and recognized it as being true, the True Dharma that he understood was only about awakening himself. He fully believed in transmigration in the Six Realms, so he was worried that the slightest bit of afflictions would arise and cause him to create [karma]. He was worried that, once afflictions arose, he would create [karma] and will easily fall [into the evil realms]. Therefore, he wanted to keep his mind pure and free of defilements. To safeguard the purity of his mind, he was unwilling to go among people and strive to create karmic connections. However, he still had attachments.
We previously talked about a story told by the Buddha. Countless kalpas ago, Sariputra was a venomous snake. One day, this snake bit a king, so the king was poisoned by its venom. Many doctors were summoned to treat the king, but they could only watch helplessly as his wound and his condition continued to worsen. Therefore they suggested catching this snake so that he could suck the venom back out.
Many people were mobilized to catch this snake. Once he was caught, the ministers gathered firewood and lit a fire. They hoped that the snake would suck out the venom he injected into the king. They told the snake, “If you do not suck the venom out of the king, we will throw you into the fire.” This snake was unyielding, “Since I injected the venom, I will never take it back. I would rather throw myself into the fire then to suck the venom I injected back out.” So, the snake quickly threw himself into the fire.
The Buddha told this short story to the king and his ministers. This kind of habitual tendency of being stubborn and unyielding had persisted in him from countless kalpas ago up until now. Despite having engaged in spiritual practice for many lifetimes, his tendency to be stubborn had not been changed.
From this passage in the sutra, we can understand that eliminating habitual tendencies is not very easy. So, Sariputra, “having heard the teachings for many decades” still remained stubborn. He clung to Small [Vehicle] teachings and principles biased toward emptiness.
He only hoped to awaked himself and purify his own mind and body.So, when he saw the Buddha praising the Bodhisattvas of the Great Vehicle Dharma, doubts arose in his mind once again.
“Many times did Sariputra contemplate it and have doubts.”He had pondered this many times.Day and night, he kept thinking about this.These were Sariputra’s habitual tendencies which still remained, his bias, his attachment, his stubbornness and his doubts.So, he contemplated it many times and often had doubts.
But at this moment, at the Vulture Peak Assembly, he had already made his resolve.He had strong faith and began opening up his heart and making his vows.He was going to walk the Bodhisattva-path and learn the Bodhisattva Way.
So, at this time, he began to think about himself.“Now he knew he had fully eliminated all Leaks.”He knew he had been cultivating precepts, Samadhi and wisdom.Sariputra was foremost in wisdom.Since he had been cultivating precepts and Samadhi, he had wisdom; this was for certain.
If he could uphold precepts, Samadhi and wisdom, eliminating his stubbornness and doubts would not be very difficult.
So, as we have often discussed, when we engage in spiritual practice, we worry most about being defiled by greed, anger, ignorance, as well as arrogance and doubts.When we hear this, we realize that in the Buddha’s Sangha, even Sariputra, the foremost in wisdom, still had retained his habitual tendencies.
Clearly, spiritual practice is not such a simple matter. Being able to completely purify one’s mind and go among people without being defiled by conflict is not very easy.
So, to walk the Bodhisattva-path, we must make great vows and have an open heart in order to go among people without allowing interpersonal conflicts or even rumors being spread to affect our minds.
We have just heard about how Sariputra clung so stubbornly to his attachments.So, we must always remained ourselves to be vigilant.Since we want to go among the people, our hearts must be [all-embracing].It is only when we interact with people that we can be mindful of every thought that arises.Despite having such great wisdom, Sariputra still gave rise to these thoughts.At this point, he said that he had put an end to his Leaks.He had completely “eliminated all Leaks” and had even let go of the old afflictions he clung to.
So, he had “eliminated all Leaks”.All his afflictions had been eliminated.He clung to only one thing, the hope of attaining perfect enlightenment.“He only hoped to attain perfect enlightenment in the future.”He had completely let go of all other afflictions and attachments, had completely eliminated them.
All he hoped for was to attain perfect enlightenment; this was his wholehearted resolve.
Sariputra had finally eliminated all afflictions and changed the habitual tendencies he had developed over countless kalpas until no one remained.Thus Sariputra was now ready to begin receiving.Buddha’s predictions of his attaining Buddhahood.
The previous section of the sutra states, “I often saw the World-Honored One praising all Bodhisattvas. And so it was, day and night, that I pondered such matters.” Sariputra often saw the Buddha praising the Bodhisattvas.Seeing this, his mind became conflicted.“Why can’t receive the Buddha’s praise? Why can’t I receive His recognition and prediction?”
Now he had realized that he had had too many habitual tendencies to shoulder this great responsibility.So, now Sariputra began to reflect on himself, and with thorough contemplating, he understood.Once he eliminated his afflictions and ignorance, he would be able to shoulder the Buddha’s missions.He would make great vows, go among the people and transform sentient beings, uphold the purity of his mind and fully take on the responsibility of passing on the Buddha-Dharma and transforming sentient beings. This was now Sariputra’s state of mind.
Next, the sutra states, “But now as I listen to the voice of the Buddha teaching according to circumstances, the Dharma is flawless and inconceivable, leading all to engage in spiritual practice.”
That tells us that the Buddha’s voice is soft and kind. Each word of Dharma is penetrating and clear and can enter people’s hearts. The Buddha may have taught the Dharma according to sentient beings’ capabilities, but He gave these teachings patiently and with mindfulness, patience and love. Though sentient beings varied greatly in their capabilities, the Buddha still gave them suitable teachings in accordance with their capacities and needs. “He gave suitable teachings according to capabilities”. He taught them according to their levels of understanding.
“But now as I listen to the voice of the Buddha teaching according to circumstances: The Buddha earnestly gave teachings. Though giving teachings according to capabilities and circumstances, He only used the Great Vehicle Dharma, which is flawless and inconceivable, to inspire and teach.”
Regardless of the Dharma the Buddha taught, He had only one wish. Regardless of what kind of Dharma it is, it contains the true principles of the One Vehicle. Regardless of how many methods He taught with, they are inseparable from the wondrous Dharma of the One Vehicle. For instance, just explaining to everyone Sariputra’s state of mind alone took a very long time in order to help people understand why, if Sariputra was foremost in wisdom, he had not yet comprehended the ultimate reality within provisional teachings, the One Vehicle Dharma. That was because he still had not completely eliminated his habitual tendencies, so the Buddha could not open up His heart to directly teach the Great Vehicle He intended to.
Despite having such great wisdom, Sariputra was still just one of the myriad sentient beings with different capabilities.
Actually, the Buddha only taught sentient beings the flawless, inconceivable Great Vehicle Dharma, this One True Dharma, to guide and inspire them. This was the Buddha’s intent. But we sentient beings each have different capabilities. We have many strengths, but we also have some shortcomings that obstruct our path.
Every sentient being has these shortcomings, so the Buddha had to gently and patiently guide them. So, “the Dharma is flawless and inconceivable, leading all to engage in spiritual practice”. The Buddha hoped that everyone could mindfully accept [this Dharma] and that everyone could arrive at a place where they can practice True Dharma, where they can shoulder the Great Dharma, [reach enlightenment] and transform sentient beings. The Buddha hoped that all His disciples could shoulder the responsibility of the Great Dharma.
“The Dharma is flawless and inconceivable, leading all to engage in spiritual practice: After he complete eliminated afflictions and achieved the flawless and inconceivable Dharma, he comprehended the Buddha’s intent to enable sentient beings to uncover the Buddha’s understanding and views and attain perfect awakening at the place of enlightenment.”
So, he had “completely eliminated afflictions”. Just from reading what Sariputra expressed, we can understand that he had begun to eliminate his afflictions; they had been purified. We can also understand that Sariputra had taken the flawless and inconceivable Dharma into his heart. Though the text mentions Sariputra, if Sariputra understood, the other disciples should be able to understand as well. This is because Sariputra represents all the disciples at the assembly. So, after hearing Sariputra express the doubts and regrets in his heart, everyone else should have had the same feeling. If Sariputra could eliminate his afflictions, then everyone else should be able to do the same.
So, we know that Sariputra had now completely eliminated his afflictions and attained flawless and inconceivable Dharma; he had already attained this. He had also realized the Buddha’s intent. So, the Buddha began to express His intent, to share the subtle, wondrous Great Dharma, the True Dharma of the One Vehicle. Now, everyone was close to understanding the Buddha’s intent, which was to enable sentient beings to understand the Buddha’s understanding and views. This was the one great cause for which He came to the world; He hoped that everyone would be able to awaken their pure intrinsic nature.
So, the Buddha was only here go guide us, to wake us up. He hoped that we can have faith in ourselves. We must have faith in ourselves in order to accept His teachings, only then can we realize His intent. Therefore, the Buddha hoped sentient beings can realize understanding and views equal to His understanding and views contain all things in the universe; His mind can encompass the universe. If we all have the Buddha’s understanding and views, we can attain perfect awakening at the place of enlightenment. This was the Buddha’s vow, “leading all to engage in spiritual practice”. He hope all people could awaken to realize that they also have Buddha -nature. This was His greatest hope.
So, the Buddha gave teachings suitable for sentient beings’ capabilities. “He gave provisional teachings that contained wondrous principles.
The Buddha gave teachings according to capabilities and circumstances. He gave provisional teachings that contained wondrous principles but He only used the great Vehicle Dharma, which is flawless and inconceivable to lead people. He enable sentient beings to uncover the Buddha’s knowledge and views and attain perfect awaking at the place of enlightenment.
For over 40 years, although He only expounded skillful means, we should realize that each teachings contains subtle and wondrous Dharma. This also applies to all things in the world. When you see these weeds on the land and pull at the top of them, their roots may still be in the ground, connected to seed pods, which are connected to [other] roots connected to seed pods and so on. This weed is called nut grass. It is known for being very hard to eliminate them completely.
To our eyes, it is just a weed on the ground. That is commonly known as nut grass. It is difficult to eradicate, but it can actually be used to treat illnesses. This is the wonder of the natural world.
Crops and grains also arise from the land. Different vegetables contain different nutrients and many have a “hot” or a “cold” nature [according to Chinese medicine].
Think about all that exists in this world; isn’t everything wondrously profound? “He gave provisional teachings that contained wondrous principles. The wondrous principles within things are the flawless and inconceivable Great Vehicle Dharma that are revealed to all sentient beings. The Buddha wants to show everyone that all things contain true principles. With His wisdom, He taught sentient beings, hoping that everyone can understand the Buddha’s understanding and views and attain perfect awaking at the place of enlightenment.This is the only wish the Buddha had for sentient beings.
I think to myself now, how can I repay so many people? People have giving so much to Tzu Chi and to all sentient beings in this world. I only hope that everyone will listen to the Dharma more often and take more of it to heart. When everyone takes it to heart and puts it into practice, that makes me most happy. Everyone has this potential. Everyone can [awaken]. So, let us constantly listen to the Dharma and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「從聞佛法數十年，幾度思量曾猜疑，今時知己盡無漏，未來唯願成正覺。」
⊙「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》
⊙「今聞佛音聲，隨宜而說法，無漏難思議，令眾至道場。」《法華經 譬喻品第三》
⊙今聞佛音聲，隨宜而說法：謂佛諄諄施教，隨順機宜而說法，無非以大乘無漏難思議法，啟示教化。
⊙無漏難思議，令眾至道場：如今盡除煩惱，得無漏難思議法。體解佛心意，欲令眾生開佛知見，坐道場成正覺。
⊙佛陀隨順機宜說法，說權蘊妙，無非以大乘無漏難思議法示人；欲令眾生開佛知見，坐道場成正覺而已。
【證嚴上人開示】
「從聞佛法數十年，幾度思量曾猜疑，今時知己盡無漏，未來唯願成正覺。」
從聞佛法數十年
幾度思量曾猜疑
今時知己盡無漏
未來唯願成正覺
聽法，就像舍利弗，隨佛幾十年的時間，時時都在聽佛說法。舍利弗在僧團中也是智慧第一，我們常常聽，全都知道，大家都是很期待，能夠和舍利弗一樣，智慧第一。
不過，舍利弗他本身，對佛陀所說的法，雖然聽了，雖然了解了，了解佛陀所說法是真、是實，但是，他所了解的真實法，就是獨善其身。對六道輪迴相信不疑，很擔心萬一心的煩惱心一動，恐怕攀緣，所擔心的就是煩惱一出，攀了緣，就容易墮落，所以他將心要很清淨，顧得心無染著，所以為了要顧他的心無染著，他就不想要和人群中去攀緣。不過，他的執著。
記得過去說過，佛陀就曾講起了一個故事。舍利弗在無量劫以前，他身為一條毒蛇，這條毒蛇，有一天，去咬了一位國王。那位國王就中了這蛇毒，趕快邀全國能除毒的醫生，但是很多醫生，看到國王，咬到的傷，愈來是愈嚴重了，束手無策，就開始建議：「一定要將這條蛇抓來，再將那個毒液吸收回去。」
動員很多人去抓住了這條蛇， 抓來，大臣就用一堆的柴，升起火來，就向這條蛇，希望牠能將國王咬到的這個毒，蛇能將它吸收回來。向蛇這樣說：「假如你不將國王的毒吸回來，我會把你丟進這堆火中。」這條蛇很堅定，「既然我吐出去毒了，我就絕對不將這個毒再收回來，寧可投入火中，我也不要吐出去的毒，再吸收回來。」所以這條蛇就用很迅速，就這樣自己投入在火堆中。
佛陀將這個小小的故事，說給國王、大臣聽，像這樣的習氣，這麼執著、堅持，這個習氣，一直從無量數劫到現在，雖然經過了累世修行，但是這種習氣，堅持的習氣，還沒有改除。我們從經典中的這段文，我們就能了解，要去除習氣沒那麼簡單。所以，舍利弗，「從佛聞法數十年」，他還是有那種偏執。
他就是執在這個小教，這個偏空的道理，希望獨善其身，能夠自己的心、身清淨。所以看到佛陀，向大乘法的菩薩在讚歎，他自己的心開始又起懷疑了，所以他「數度思量曾猜疑」，他好幾次的思考。不論是日夜思惟，一直都在思考，這就是舍利弗的習氣，還留著偏執、執著、堅持、懷疑，所以他這樣數度思量曾猜疑。
但是到現在，在靈山會上，他自己已經下定決心，很相信，也開始啟開了他的心、立他的志願，開始要行菩薩道了、要學菩薩法了。所以這時候，他自己就這樣想：「今時知己盡無漏」，知道自己戒、定、慧，全都很受持。舍利弗智慧第一，因為他平時修戒、修定、有智慧，這一定啊！所以，戒、定、慧若能持得好，將執著去除、懷疑去除，若能這樣，這並不困難的事情。
所以我們常常說過，修行，我們的心，最擔心的就是，染著到貪、瞋、癡，又再驕慢、懷疑，我們若這樣聽來，感覺在佛的僧團中，所說的智慧第一的舍利弗，還是有，帶著那個習氣，可見修行不是那麼容易。要將這個心完全清淨，入人群中不會受是非來染污心，不簡單。所以若要行菩薩道，要有這個宏願、寬闊的心胸，入人群中，而不受人群的人我是非，那個傳聞的是非，影響我們的心。
剛才我們有聽到，舍利弗他就是那麼堅持的執著，這，我們大家要，真正起那分自我警愓的心。所以要入人群中，必定要有心的寬大，在人群中，才能顧好我們內心起心動念。舍利弗的智慧，都還有這樣的起心動念，到現在，他說，自己知道漏盡，「盡，無漏」了，已經完全都去除了，哪怕是過去所執著的煩惱，他也完全放棄，所以「盡，無漏」所有的煩惱都完全去除了，只是唯獨一項，希望未來能成正覺。「未來唯願成正覺」，蕷他的煩惱、執著全都放掉了，完全清除了，只是希望未來能成正覺，這叫做一心一志。
舍利弗終於將所有的煩惱，過去無量劫以來，那種的習氣完全改除，清淨無餘(習)，這是舍利弗開始要接受佛陀，能受佛陀授記的開頭。
我們前面那段文這樣說：「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》
舍利弗一直都看到，佛陀在稱讚菩薩，因為這樣，舍利弗的內心真的是交戰：「為什麼？為什麼我無法受佛陀的讚歎？不能受佛陀的重視、授記？」原來現在知道了，自己有這麼多的習氣，無法承擔這個大任。
現在舍利弗自己自我反省，思惟透徹，瞭解了。只要這種煩惱、這種的無明去除，這樣應該就能夠，承擔佛、如來的家業，發弘誓願，度眾生，入人群，保持著這念心的清淨，發揮這分能夠傳承佛法、教化眾生的責任。這是舍利弗的心態。
(接)下來這段(經)文這樣說：「今聞佛音聲，隨宜而說法，無漏難思議，令眾至道場。」
今聞佛音聲
隨宜而說法
無漏難思議
令眾至道場
《法華經 譬喻品第三》
也就是說，佛陀的聲音很柔和善順，句句的法都是很透徹、清楚，能夠入人的心。佛陀所說的法，雖然是隨眾生的根機，但是佛陀都是以循循施教，這樣很用心、耐心、愛心。眾生儘管根機千差萬別，佛陀就是適應眾生的根機，隨眾生所需要，向眾生說法，這叫做「隨順機宜而說法」。隨順眾生的程度、來向眾生施教。
今聞佛音聲
隨宜而說法：
謂佛諄諄施教
隨順機宜而說法
無非以大乘無漏
難思議法
啟示教化
其實，不論用什麼樣的法，就是只有一個期望，希望就是用大乘法。不論什麼樣的法，裡面所含藏著是，真實一乘的道理，不論用多少多少的方法，都不離開那一乘妙法。
就像光要讓大家知道，舍利弗的心態是如何，就要用這麼長的時間，讓大家能夠了解。既然是智慧第一，為什麼還無法體會到（佛陀施）權教，就是方便法中那個的一實，一真實法呢？這就是因為，他還有那個習氣還未盡除，佛陀無法直接說出那個大乘，開啟佛的心懷、談佛的心意，所以舍利弗雖然是智慧這麼高，還是在這些芸芸眾生中，根機不同裡面其中之一。
其實，佛陀對任何的眾生，無非就是以，大乘無漏難思議的法，這種的一真實法，要來啟示教化眾生，這是佛陀的心意。就是我們眾生，各個都有不同的根機，有很多優點，卻是也有一些障礙道的缺點，每一個眾生都有這樣的缺點。所以佛陀無奈，就要這樣循循來教誨，所以這種「無漏難思議，令眾至道場」。這是佛陀只是期待人人，能夠用心接受，人人能夠到真實法的道場，人人都能夠承擔大法，坐道場、度眾生。這是佛陀期盼所有的弟子，都能承擔大法。
無漏難思議
令眾至道場：
如今盡除煩惱
得無漏難思議法
體解佛心意
欲令眾生開佛知見
坐道場成正覺
所以「如今盡除煩惱」，看到舍利弗他的表達，現在也了解，舍利弗煩惱開始除掉了，已經清淨這個煩惱；也了解舍利弗，無漏難思議的法，已經入舍利弗的心。所說的舍利弗，其實舍利弗了解，其他其他的弟子，應該也都能夠瞭解了，因為舍利弗是代表全場的弟子。所以，聽到舍利弗，這種表白他的內心的懷疑、後悔，大家聽了之後，對自己，應該和舍利弗的心情一樣，舍利弗能夠去除這些煩惱，人人應該也能夠明白，所以知道舍利弗，現在已經盡除煩惱，得無漏難思議的法，已經得到了，也能夠體解佛的心意，所以佛陀開始將他的心懷，內心所保護著這個微妙大法，一乘真如實法，開始說出來。
現在人人差不多，能夠體解佛的心意。所以佛的心意，就是欲令眾生開佛知見，這是佛陀來人間一大事的因緣，希望人人向自己清淨的本性，能夠自己自我開啟出來。所以佛陀只是來指示我們，來點醒我們，希望我們能對自己有信心。信心，是要我們自己有信心來接受，才有辦法能夠體會佛陀的心意。所以期待眾生能夠開佛知見，開悟與佛同等的知見。佛陀的知見是涵蓋宇宙萬物，心包太虛，這是佛的知見。我們人人若能夠，與佛同等的知見，那就坐道場、成正覺了。這是佛陀的心願，「令眾至道場」，希望人人能夠啟佛的知見，啟開自己，也已有佛性的這個知見，這是佛陀最盼望、所期待的。所以，佛隨順眾生的機宜來說法，「說權蘊妙」。
佛陀隨順機宜說法
說權蘊妙
無非以大乘無漏
難思議法示人
欲令眾生開佛知見
坐道場成正覺而已
這四十多年間，雖然所說的是方便權巧的法，我們若能體會，每一項法都是，有蘊藏著微妙的法，天地萬物都是一樣。
看到土地上有草，你將草的頭拔起來，其實它裡面還有根，連著草種，草種又有根，根又連著草種，其實這叫做「臭頭香」。意思就是說，在大地上，這種草是很難除。你們想，我們眼睛看到的，只不過是大地的草而已，它的名，它的俗名叫做「臭頭香」，那麼的難除，其實它能夠治病，這就是「妙」，天地、大自然法則之妙。
五穀雜糧也是從大地生出來，不同樣的菜，就有不同樣的營養分，有熱、涼，這種的菜，性也不同。所以你想天地之間，難道不就是很奧妙嗎？
所以「說權蘊妙」。裡面有很多奧妙的道理，無非就是，以大乘無漏難思議的法，要來現示給眾生，讓我們人人看到什麼東西，就知道一切萬物皆有道理存在，這就是佛陀的智慧。開示眾生，也就是很希望人人，能夠「開佛知見，坐道場成正覺」而已。這就是佛陀對眾生唯一的期待。
就像現在，我到底要用什麼，來回報這麼多人呢？為慈濟、為天下眾生，付出那麼多。唯一就是希望人人多聽法，法多入心；法入心，行在法中，這就是我最歡喜的。人人都有潛能，人人都做得到，所以我們人人要時時聞法，多用心！
Explanations by Master Cheng-Yan
Subject: Eliminate All Leaks, Attain Perfect Enlightenment (漏盡成正覺)
Date: January.08. 2015
“Having listened to the Buddha-Dharma for many decades, many times did Sariputra contemplate it and have doubts. Now he knew he had fully eliminated all Leaks, so he only hoped to attain perfect enlightenment in the future.”
We are listening to the Dharma, just like Sariputra. In his decades of following the Buddha, Sariputra constantly listened to the teachings. He was also foremost in wisdom among the Sangha. We have heard this often and know this well. We all look forward to being foremost in wisdom like Sariputra. However, though Sariputra himself heard and understood the Dharma taught by the Buddha and recognized it as being true, the True Dharma that he understood was only about awakening himself. He fully believed in transmigration in the Six Realms, so he was worried that the slightest bit of afflictions would arise and cause him to create [karma]. He was worried that, once afflictions arose, he would create [karma] and will easily fall [into the evil realms]. Therefore, he wanted to keep his mind pure and free of defilements. To safeguard the purity of his mind, he was unwilling to go among people and strive to create karmic connections. However, he still had attachments.
We previously talked about a story told by the Buddha. Countless kalpas ago, Sariputra was a venomous snake. One day, this snake bit a king, so the king was poisoned by its venom. Many doctors were summoned to treat the king, but they could only watch helplessly as his wound and his condition continued to worsen. Therefore they suggested catching this snake so that he could suck the venom back out.
Many people were mobilized to catch this snake. Once he was caught, the ministers gathered firewood and lit a fire. They hoped that the snake would suck out the venom he injected into the king. They told the snake, “If you do not suck the venom out of the king, we will throw you into the fire.” This snake was unyielding, “Since I injected the venom, I will never take it back. I would rather throw myself into the fire then to suck the venom I injected back out.” So, the snake quickly threw himself into the fire.
The Buddha told this short story to the king and his ministers. This kind of habitual tendency of being stubborn and unyielding had persisted in him from countless kalpas ago up until now. Despite having engaged in spiritual practice for many lifetimes, his tendency to be stubborn had not been changed.
From this passage in the sutra, we can understand that eliminating habitual tendencies is not very easy. So, Sariputra, “having heard the teachings for many decades” still remained stubborn. He clung to Small [Vehicle] teachings and principles biased toward emptiness.
He only hoped to awaked himself and purify his own mind and body.So, when he saw the Buddha praising the Bodhisattvas of the Great Vehicle Dharma, doubts arose in his mind once again.
“Many times did Sariputra contemplate it and have doubts.”He had pondered this many times.Day and night, he kept thinking about this.These were Sariputra’s habitual tendencies which still remained, his bias, his attachment, his stubbornness and his doubts.So, he contemplated it many times and often had doubts.
But at this moment, at the Vulture Peak Assembly, he had already made his resolve.He had strong faith and began opening up his heart and making his vows.He was going to walk the Bodhisattva-path and learn the Bodhisattva Way.
So, at this time, he began to think about himself.“Now he knew he had fully eliminated all Leaks.”He knew he had been cultivating precepts, Samadhi and wisdom.Sariputra was foremost in wisdom.Since he had been cultivating precepts and Samadhi, he had wisdom; this was for certain.
If he could uphold precepts, Samadhi and wisdom, eliminating his stubbornness and doubts would not be very difficult.
So, as we have often discussed, when we engage in spiritual practice, we worry most about being defiled by greed, anger, ignorance, as well as arrogance and doubts.When we hear this, we realize that in the Buddha’s Sangha, even Sariputra, the foremost in wisdom, still had retained his habitual tendencies.
Clearly, spiritual practice is not such a simple matter. Being able to completely purify one’s mind and go among people without being defiled by conflict is not very easy.
So, to walk the Bodhisattva-path, we must make great vows and have an open heart in order to go among people without allowing interpersonal conflicts or even rumors being spread to affect our minds.
We have just heard about how Sariputra clung so stubbornly to his attachments.So, we must always remained ourselves to be vigilant.Since we want to go among the people, our hearts must be [all-embracing].It is only when we interact with people that we can be mindful of every thought that arises.Despite having such great wisdom, Sariputra still gave rise to these thoughts.At this point, he said that he had put an end to his Leaks.He had completely “eliminated all Leaks” and had even let go of the old afflictions he clung to.
So, he had “eliminated all Leaks”.All his afflictions had been eliminated.He clung to only one thing, the hope of attaining perfect enlightenment.“He only hoped to attain perfect enlightenment in the future.”He had completely let go of all other afflictions and attachments, had completely eliminated them.
All he hoped for was to attain perfect enlightenment; this was his wholehearted resolve.
Sariputra had finally eliminated all afflictions and changed the habitual tendencies he had developed over countless kalpas until no one remained.Thus Sariputra was now ready to begin receiving.Buddha’s predictions of his attaining Buddhahood.
The previous section of the sutra states, “I often saw the World-Honored One praising all Bodhisattvas. And so it was, day and night, that I pondered such matters.” Sariputra often saw the Buddha praising the Bodhisattvas.Seeing this, his mind became conflicted.“Why can’t receive the Buddha’s praise? Why can’t I receive His recognition and prediction?”
Now he had realized that he had had too many habitual tendencies to shoulder this great responsibility.So, now Sariputra began to reflect on himself, and with thorough contemplating, he understood.Once he eliminated his afflictions and ignorance, he would be able to shoulder the Buddha’s missions.He would make great vows, go among the people and transform sentient beings, uphold the purity of his mind and fully take on the responsibility of passing on the Buddha-Dharma and transforming sentient beings. This was now Sariputra’s state of mind.
Next, the sutra states, “But now as I listen to the voice of the Buddha teaching according to circumstances, the Dharma is flawless and inconceivable, leading all to engage in spiritual practice.”
That tells us that the Buddha’s voice is soft and kind. Each word of Dharma is penetrating and clear and can enter people’s hearts. The Buddha may have taught the Dharma according to sentient beings’ capabilities, but He gave these teachings patiently and with mindfulness, patience and love. Though sentient beings varied greatly in their capabilities, the Buddha still gave them suitable teachings in accordance with their capacities and needs. “He gave suitable teachings according to capabilities”. He taught them according to their levels of understanding.
“But now as I listen to the voice of the Buddha teaching according to circumstances: The Buddha earnestly gave teachings. Though giving teachings according to capabilities and circumstances, He only used the Great Vehicle Dharma, which is flawless and inconceivable, to inspire and teach.”
Regardless of the Dharma the Buddha taught, He had only one wish. Regardless of what kind of Dharma it is, it contains the true principles of the One Vehicle. Regardless of how many methods He taught with, they are inseparable from the wondrous Dharma of the One Vehicle. For instance, just explaining to everyone Sariputra’s state of mind alone took a very long time in order to help people understand why, if Sariputra was foremost in wisdom, he had not yet comprehended the ultimate reality within provisional teachings, the One Vehicle Dharma. That was because he still had not completely eliminated his habitual tendencies, so the Buddha could not open up His heart to directly teach the Great Vehicle He intended to.
Despite having such great wisdom, Sariputra was still just one of the myriad sentient beings with different capabilities.
Actually, the Buddha only taught sentient beings the flawless, inconceivable Great Vehicle Dharma, this One True Dharma, to guide and inspire them. This was the Buddha’s intent. But we sentient beings each have different capabilities. We have many strengths, but we also have some shortcomings that obstruct our path.
Every sentient being has these shortcomings, so the Buddha had to gently and patiently guide them. So, “the Dharma is flawless and inconceivable, leading all to engage in spiritual practice”. The Buddha hoped that everyone could mindfully accept [this Dharma] and that everyone could arrive at a place where they can practice True Dharma, where they can shoulder the Great Dharma, [reach enlightenment] and transform sentient beings. The Buddha hoped that all His disciples could shoulder the responsibility of the Great Dharma.
“The Dharma is flawless and inconceivable, leading all to engage in spiritual practice: After he complete eliminated afflictions and achieved the flawless and inconceivable Dharma, he comprehended the Buddha’s intent to enable sentient beings to uncover the Buddha’s understanding and views and attain perfect awakening at the place of enlightenment.”
So, he had “completely eliminated afflictions”. Just from reading what Sariputra expressed, we can understand that he had begun to eliminate his afflictions; they had been purified. We can also understand that Sariputra had taken the flawless and inconceivable Dharma into his heart. Though the text mentions Sariputra, if Sariputra understood, the other disciples should be able to understand as well. This is because Sariputra represents all the disciples at the assembly. So, after hearing Sariputra express the doubts and regrets in his heart, everyone else should have had the same feeling. If Sariputra could eliminate his afflictions, then everyone else should be able to do the same.
So, we know that Sariputra had now completely eliminated his afflictions and attained flawless and inconceivable Dharma; he had already attained this. He had also realized the Buddha’s intent. So, the Buddha began to express His intent, to share the subtle, wondrous Great Dharma, the True Dharma of the One Vehicle. Now, everyone was close to understanding the Buddha’s intent, which was to enable sentient beings to understand the Buddha’s understanding and views. This was the one great cause for which He came to the world; He hoped that everyone would be able to awaken their pure intrinsic nature.
So, the Buddha was only here go guide us, to wake us up. He hoped that we can have faith in ourselves. We must have faith in ourselves in order to accept His teachings, only then can we realize His intent. Therefore, the Buddha hoped sentient beings can realize understanding and views equal to His understanding and views contain all things in the universe; His mind can encompass the universe. If we all have the Buddha’s understanding and views, we can attain perfect awakening at the place of enlightenment. This was the Buddha’s vow, “leading all to engage in spiritual practice”. He hope all people could awaken to realize that they also have Buddha -nature. This was His greatest hope.
So, the Buddha gave teachings suitable for sentient beings’ capabilities. “He gave provisional teachings that contained wondrous principles.
The Buddha gave teachings according to capabilities and circumstances. He gave provisional teachings that contained wondrous principles but He only used the great Vehicle Dharma, which is flawless and inconceivable to lead people. He enable sentient beings to uncover the Buddha’s knowledge and views and attain perfect awaking at the place of enlightenment.
For over 40 years, although He only expounded skillful means, we should realize that each teachings contains subtle and wondrous Dharma. This also applies to all things in the world. When you see these weeds on the land and pull at the top of them, their roots may still be in the ground, connected to seed pods, which are connected to [other] roots connected to seed pods and so on. This weed is called nut grass. It is known for being very hard to eliminate them completely.
To our eyes, it is just a weed on the ground. That is commonly known as nut grass. It is difficult to eradicate, but it can actually be used to treat illnesses. This is the wonder of the natural world.
Crops and grains also arise from the land. Different vegetables contain different nutrients and many have a “hot” or a “cold” nature [according to Chinese medicine].
Think about all that exists in this world; isn’t everything wondrously profound? “He gave provisional teachings that contained wondrous principles. The wondrous principles within things are the flawless and inconceivable Great Vehicle Dharma that are revealed to all sentient beings. The Buddha wants to show everyone that all things contain true principles. With His wisdom, He taught sentient beings, hoping that everyone can understand the Buddha’s understanding and views and attain perfect awaking at the place of enlightenment.This is the only wish the Buddha had for sentient beings.
I think to myself now, how can I repay so many people? People have giving so much to Tzu Chi and to all sentient beings in this world. I only hope that everyone will listen to the Dharma more often and take more of it to heart. When everyone takes it to heart and puts it into practice, that makes me most happy. Everyone has this potential. Everyone can [awaken]. So, let us constantly listen to the Dharma and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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