20150112《靜思妙蓮華》契理向大(第477集)
（法華經•譬喻品第三）
⊙「得聞佛大乘法，自欣慶皈正真，除昔偏空小法，而今契理向大。」
⊙「我本著邪見，為諸梵志師，世尊知我心，拔邪說涅槃。」《法華經 譬喻品第三》
⊙「我悉除邪見，於空法得證，爾時心自謂，得至於滅度，而今乃自覺，非是實滅度。」《法華經 譬喻品第三》
⊙舍利弗，自謂已除邪見，偏著空法滅度，不過了脫於三界生死之苦，仍非永盡無餘。
⊙昔時曾因心自以為，已得至於滅度，只因過去不解方便，是佛隨宜說法，皆是善巧方便，隨眾生機而說，遇便信受，自謂取證，自障不求大。
⊙至今方知，欲證大乘，究竟涅槃，離生死苦，而得究竟安穩，方謂得大涅槃之樂。
【證嚴上人開示】
「得聞佛大乘法，自欣慶皈正真，除昔偏空小法，而今契理向大。」
得聞佛大乘法
自欣慶皈正真
除昔偏空小法
而今契理向大
也就是說，我們能夠聽到佛大乘法，我們要知道，學佛乃是希望能夠契佛真理，佛陀的真理，那就是覺悟。凡夫迷茫，六道來回，不斷複製著煩惱，所以就是養成了那種無明習氣，所以成為凡夫。
人身難得，得遇佛法更難，我們現在已得人身，也聽到佛法，而且能夠了解佛陀覺悟的道理，這個道理不只是二千多年前的，悉達多太子單獨能夠得，是我們人人就都本來具有，是二千多年前那位悉達多太子，對人間起了一念不忍的心。四姓階級，富貴人家，就是那麼有權、有地位，又是享盡了人間富貴；貧困的人，是這麼貧賤，讓人瞧不起，永遠就是貧窮苦難，所以這個大悲心起。
又再加上了人生這種，生、老、病、死，讓一位年輕的王子感到，這樣的人生，有什麼快樂呢？真正的快樂，道理在哪裡呢？如何才能夠人人，過著平等的生活，人人富有、彼此尊重，這是在那時候，這位年輕的太子他的心所想，念頭一起，那就向真理去追求，這也就是常常說，一個念頭、一輩子，說不定生生世世，都是在我們這個念頭起！
那位王子起這念念頭，那就是追求真理，出家去了，五年參訪、六年苦行，總是將所有外道教所修的法，他都體會、了解了，不是究竟，所以他要再去探討。從他的內心，不斷與天地宇宙之間去做探討，終於覺悟了！
那個靜寂的心，就是在農曆的十二月初八，天還未亮的那個時候，他的心很靜寂，與天空的星，那個光，心光、星的光會合，忽然間這個心，與宇宙會合在一起，終於「心包太虛、量周沙界」，天地萬物的真理，完全容納入了那個腦海，所以叫做覺海。
覺悟，那個心多麼遼闊，天地一如，這是佛陀在那個時候的心境，發覺了人人本具佛性，這種的歡喜，一直一直要和大家分享，但是，眾生的根機還不是時候，所以佛陀開始隨機逗教，所以這四十多年來，應人人的根機。
舍利弗，他開始是從婆羅門(教) ，婆羅門的教法，再受到他的老師的啟示，除了這個教法以外，還有究竟的真理，希望他能夠再去尋找，所以才會又再入佛的教團來。所以因為他有這個，婆羅門教的教法，心的方向就是要求一個，如何能夠內心完全清淨，不會受到這種，人間愛恨情深的糾結。
所以，他就是聽佛，佛陀的教法之後，知道這顆心要保持很清淨，要到達了寂靜清澄的境界，了解了，就這樣停滯在這個地方，現在在法華會，總是舍利弗慢慢已經體會到了，不只是心寂靜而已，還要在這個寂靜中，要「守之不動」！在寂靜，但是境界一來，心就又會搖動，這不是究竟，若要到究竟，必定要「皈正真」！
現在已經了解了，所以，舍利弗歡喜，「自欣慶」，這個心已經方向，已經是回小向大，過去就是守在，那分偏空、小乘的道理中，所以一直一直都在小乘，滅生死，那個小乘法，所以他一直聽到佛陀的大乘法，心開始有懷疑了。
一句話說「大疑大悟」，聽法，我們要聞、思、修，聽，聽了之後，我們還要再想，好好思考，這個法是不是對呢？有入我的心嗎？心表達出來的行動，有歸一嗎？
有的人，心歸心想，行動還是在那個習氣的行動，這不是我們要修行的方向，我們要自己反省、自思惟，我們要好好時時要提醒自己，到底我聽的法，這個方向我有正確嗎？佛陀怎麼說的法，我們的行為，與佛所說的法有契合，在我們的心，在我們的行，這樣就是修行。
「修」，就是修心養性，「行」就是端正行為，這樣叫做修行，真修行者，否則，我們聽法，光是聽，回過頭來，我還是我們的習氣，我行我素，沒有改變自己，那聽法對我們一點都沒有幫助，空過時日。
舍利弗已經「自欣慶皈正真」，那個方向是正，是真實法，所以這個時候的舍利弗，已經「除昔偏空小法」，舍利弗已經將過去偏空的小法，已經排除掉了，現在的心很自在，而今「契理向大」，現在他的心與佛陀的教法，已經互相契合起來了，我們必定要「向大」，入菩薩道，人群中，這樣人群的種種人我是非，是對、是不對？人群各不相同的習氣，我們在這個芸芸眾生中，不會受到種種惡劣的習氣，來影響我們，這就是要入人群中去，去鍛鍊，鍛鍊出我們在人群，心不受影響。
堅定的心，才有辦法做事情，我們若是光聽到別人說，這樣是對的，對的就去做；又另外一個人說，不對，我應該是這樣才對，我就又隨他的路重新開始；若又有第三個、第四個、第五個，到底我是要聽誰的？稍等一下，等到讓這些人的見解合一，這樣才來動作。你們想，這樣做事情，永遠叫做拖泥帶水，永遠都不輕鬆，永遠事情沒有解決的時日。
所以，我們必定要把握時間，在人群中要如何做很大的決定，不受周圍的雜念，不受周圍的見解所影響，當然，這是對的事情，把握正確，做就對了。
我們前面的文，舍利弗說：「我本著邪見，為諸梵志師，世尊知我心，拔邪說涅槃。」
我本著邪見
為諸梵志師
世尊知我心
拔邪說涅槃
《法華經 譬喻品第三》
舍利弗表達了他的心，過去就是在婆羅門教，了解的道理，入佛法來時，聽到佛陀所說的，心要如何能夠保持清淨，一切都是空，不需要去執著，這個物質、情、愛等等，欲念要去除，這些都有修到了，不只是他自己，他也是帶了一群投入來修行，所以叫做「梵志師」。
所以，現在釋迦牟尼佛，他了解眾生的心思過去的習氣，所以不斷、不斷引導，所以舍利弗說「世尊知我心」，知道我的習氣還沒有除，所以用耐心教育，拔除了我的邪見、偏空取著，所以已經說，那時候就是守在偏空，一步一步讓我走過來。
再接下來這段文，舍利弗自稱，「我悉除邪見，於空法得證，爾時心自謂，得至於滅度，而今乃自覺，非是實滅度。」
我悉除邪見
於空法得證
爾時心自謂
得至於滅度
而今乃自覺
非是實滅度
《法華經 譬喻品第三》
我那時候以為入佛門來，已經那個婆羅門教的習氣，我都已經除了。所以我守在這個「空」的道理，他以為過去的邪見都沒了，他到真空，一切皆空，所以他以為他這樣他得到了，他已經證果了，那時候自己的內心，就是這樣感覺，我已經滅度了，我再也不會來六道輪迴了，所以到了這時候，「而今乃自覺」，到這時候「非是實滅度」，那時候只知道「真空」，但是還沒有到達了，「妙有」的境界。
這個「妙有」，就是我們的真如本性，人人本具、恆久不變，我們人人這個內心真如本性，應該就是真理，除了空，不執著以外，我們應該還要去體會，真空中的微妙的道理，這一段，還沒有到達。
舍利弗現在已經知道了，還沒有到究竟，這是舍利弗的心態，不斷還是表白他自己，過去的錯誤，這個偏空、滅度的法，只不過就是了脫三界生死之苦，只不過就是了解三界生死之苦，不是到達無餘究竟的道理！還沒有到。
舍利弗
自謂已除邪見
偏著空法滅度
不過了脫於
三界生死之苦
仍非永盡無餘
三界，三界，也曾向大家解釋過，欲界、色界、無色界。但是我們就用在我們現在，人間的三界來說，「欲」就是我們的欲心。舍利弗已經將這個欲念，全都斷除了；色界，就是有種種的色，我們人間在生活，眼睛睜開，所看到的一切的一切，無不都是色，所以，這些事情已經不會，再來引誘這個清淨的心，這些色界就不會再來誘引。
無色界呢？那就是不去執著，這個種種形形色色，這是我們人間說的三界，就只是在這個地方解脫而已。雖然一切是空，很多的東西將它分析起來，就又歸零，有很多的道理會合起來，就是東西的成就，將這些東西若再將它分解之後，回歸了各各的性存在，那就是道理，所以說來，名相，雖然在舍利弗的智慧，這個名相已經不受它影響了，不過除了這個名相以外，那個真理，他還不透徹，所以，這只是偏空的滅度，就是偏著空法的滅度。
雖然，說解脫三界之苦，心不會受到這個境界的誘惑，卻是這個境界裡面，有微妙的道理，他還沒有得到，所以「乃非永盡無餘」，不是，還不到那個程度。
所以，「爾時心自謂，得至於滅度」，過去那時候，因為我們的心還以為，我得到，得到滅度了，這只是因為過去還不了解，那個時候以為他滅度，那時候就是，還不了解佛陀所說的方便法。
昔時曾因心自以為
已得至於滅度
只因過去不解方便
是佛隨宜說法
皆是善巧方便
隨眾生機而說
遇便信受
自謂取證
自障不求大
這是佛陀，隨著眾生的習氣、根機，應眾生所需求，所說的法，所以那時候舍利弗還不了解，這全都是「善巧方便，隨眾生機而說」，所以得到這個法，「遇便信受」，得到這個法就很歡喜，開始接受，這樣以為他已經取證了，已經得到這個法，已經是證果。像這樣，這是「自障不求大」，自己障礙自己，以為我都得到了，所以他就不會再向前去探討。
但是若要得到永遠不生滅，究竟得大涅槃，必定要再向前前進，所以「欲證大乘究竟涅槃」，就是滅度，要得到究竟滅度，「離生死苦得究竟安穩」，到達很安穩，不會再受這個境界來搖動我們，這才是真正的大涅槃，安穩樂處。
至今方知
欲證大乘
究竟涅槃
離生死苦
而得究竟安穩
方謂
得大涅槃之樂
修行、聽法，若只是聽一部分，就以為我全都了解了，了解，我們還做不到，這樣就是不了解，我們要做得到，在人群中不受影響，能夠利益人群，這樣才是真正佛陀所要教法，一大事因緣來人間，無非就是要救度眾生，我們自己自度，必定也要度人，自己不會受到世間種種法，來影響我們，惹起了我們的煩惱，我們遇能夠永遠沒有煩惱，永遠清淨，還是眾生的快樂，就是我們的法樂，若能這樣，才是真正撥開了自己的障礙。
我們要知道，佛陀的設教，有很多都是應眾生機，我們不要想，這樣就好了，我們還要向前前進，不要自障礙，我們若自障礙，我們的趣向，菩薩的大菩提道，這樣就沒辦法可以前進。
所以學法，不要讓自己有障礙，不要只想獨善其身，我們必定要兼利他人，所以我們時時要多用心。
Explanations by Master Cheng-Yan
Subject: Turn to the Great in Accord with the Principles (契理向大)
Date: January.12. 2015
“Having heard the Buddha teach the Great Vehicle Dharma, we must feel fortunate that we are returning to the right and the true. Setting aside the limited teachings focused on emptiness, we are now in accord with the principles and turn to the Great [Vehicle Dharma].”
This is saying that, having heard the Great Vehicle Dharma, we must know that [the goal of] learning the Buddha’s Way is to be in accord with the Buddha’s true principles. The Buddha’s true principles are what He awakened to. We ordinary people are deluded, so as we transmigrate through the Six Realms, we endlessly create more afflictions. Thus we develop ignorance and habitual tendencies and are born as ordinary people. It is rare to be born human, even more rare to encounter the Buddha-Dharma. We have already been born human, heard the Buddha-Dharma and have understood the principles that the Buddha had realized. These are not truths that can only be realized by [someone like] Prince Siddhartha 2500 years ago. We all intrinsically have these truths in us.
Over 2000 years ago, Prince Siddhartha was saddened to see the state of the world. The four castes were kept separate. Wealthy families were very powerful, held a high status and enjoyed great prosperity. But the poor were considered lowly and looked down upon and lived in poverty and suffering. So, he felt great compassion toward them. In addition to this, everyone experienced birth, aging, illness and death. So, the young prince wondered, “How can there be happiness in this kind of life? Where is the principle of true happiness? How can everyone live as equals, where all are wealthy and respect each other?” At that time, these were the thoughts in the young prince’s mind.
Once he had the idea, he sought out true principles. We often say, “One thought [can last] one lifetime.” Perhaps for many lifetimes, we have been shaped by a thought like this one. This prince gave rise to the desire to seek the truth so he renounced the lay life.
He traveled for five years and engaged in ascetic practices for six. Eventually, he understood all the teachings cultivated by non-Buddhist practitioners and realized that they were not the ultimate. So, he investigated and delved further applying his mind to unceasingly exploring the principles of the universe. Finally, He attained enlightenment, that tranquil state of mind. On the eighth day of the twelfth lunar month before dawn broke, his mind was very tranquil and converged with the light of the stars in the sky. The light of his mind and the light of a star in the sky converged. Suddenly, his mind became one with the universe. As last, His “heart encompassed the universe and the boundless worlds within it.” The true principles of the universe were completely encompassed by His mind, so it is called the “ocean of enlightenment.”
Once He became enlightened, His mind was so open it was one with the heavens and the earth. This was the Buddha’s mind at that moment. Upon realizing that everyone intrinsically has Buddha-nature, He felt so joyful that He wished to share this knowledge with everyone. But sentient beings’ capabilities were not yet mature enough, so the Buddha began by teaching according to capabilities.For over forty years, He taught according to people’s capabilities.Sariputra was originally a Brahmin practitioner and learned the Brahmin teachings.After being told by his teacher that beyond these teachings there were still ultimate true principles and that he should search for them, he came to join the Buddha’s monastic community.
Because of his background with Brahmin teachings, his mind was on the course of finding a way to purify his heart completely and avoid the entanglements of worldly relationships and the conflicted emotions of the world.So, after listening to the Buddha’s teachings, he knew that his mind must remain very pure and must reach a state of tranquility and clarity.
Having understood this, he remained at that state.
Then, at the Lotus Dharma-assembly, Sariputra gradually realized that his mind must not only be tranquil, but within that tranquility, his mind must “remain unwavering”.His mind was tranquil, but when it encountered any phenomena it would waver again.This is not the ultimate state.
To reach the ultimate, he had to “return to the right and true”.
Now he understood this, so Sariputra was happy; he ”felt fortunate”.His mind was now on a course to turn from the Small to the Great.Before, he had been biased toward emptiness and the Small Vehicle principles.His mind had remained in the Small Vehicle state of eliminating cyclic existence.
So, when he heard the Great Vehicle Dharma, he began to develop doubts in his mind.There is a saying, “Great doubts lead to great realizations.”When we hear the Dharma, we must listen, contemplate and practice.After listening, we must still give it careful thought.“Is this teaching correct? Have I taken it to heart? Are my actions consistent with the thoughts in my mind?”1114
Some people think one way, but their actions are still in line with their habitual tendencies.This should not be the course of our spiritual practice.We must reflect on and contemplate ourselves.
We must constantly remind ourselves, “After I listen to the Dharma, am I accurately following its course?”Whatever the Buddha taught, our actions must be in accord with the Dharma He expounded.Then, in our hearts and in our actions, we are engaged in spiritual cultivation and practice.
“Cultivation” refers to cultivating our mind and refining our character.“Practice” refers how we correct our behavior.By doing this, we are true spiritual practitioners.Otherwise, if we only listen to the Dharma but still retain our habitual tendencies, acting as we wish without changing ourselves, then listening to the Dharma has not been helpful to us at all; we have wasted our time.
Sariputra already felt “fortunate he was returning to the right and true”.He was on the right course of the True Dharma.Sariputra, at this time, had “[set] aside the limited teachings biased toward emptiness.He had by now set aside the past limited teachings of the Small [Vehicle] Dharma.
At that point, his mind was very free.He was now “in accord with the principles”.Now, his mind and the Buddha’s teachings had come together and resonated with each other.So, we must “turn to the Great [Vehicle]” and walk the Bodhisattva-path and interact with people.
As we interact with people, various conflicts inevitably arise about who is right and who is wrong.People have various kinds of habitual tendencies, so while we are among them, we must not allow ourselves to be affected by their negative habitual tendencies.We must go among people to train ourselves so that our minds will not be affected at all.
Only by having a firm resolve can we accomplish anything.
If we hear one person say, “This is right, just do it,” and then another person says, “No, I think I know the right way,” and we change our course to follow that person, if a third, fourth or fifth person tell us what to do, which one shall we listen to?We should wait until they are united in their understanding before we take action. Think about it, if we try to [follow everyone], we will be sloppy in everything we do, we can never relax and no issue will ever be fully resolved. So, we must seize the moment and learn how to make big decisions as we interact with others without being affected by discursive thoughts or the views of the people around us. Of course, when something is the right thing to do we must seize the opportunity and do it.
In the previous verses, Sariputra said, “
“Formerly, I was attached to deviant views and was a teacher to the Brahmins. The World-Honored One knew my heart, rooted out my errors and taught me Nirvana”.
Sariputra expressed that his mind was once focused on principles he had learned from the Brahmin teachings. When he learned the Buddha-Dharma, he heard the Buddha teach how to maintain the purity of the mind. Everything is empty in nature, so there is no need to be attached to material things, relationships and so on, or to hold onto desires. He had achieved this in his spiritual cultivation. He was not the only one. He had led an entire group of people to engage in spiritual practice, so he was called “teacher to the Brahmins”.
Sakyamuni Buddha understood sentient beings’ thinking and past habitual tendencies, so He was able to continue to guide them. This was why Sariputra said, “The World-Honored One knew my heart”. He knew Sariputra had not eliminated habitual tendencies. The Buddha patiently taught him to eliminate his deviant views and his bias towards emptiness. So, Sariputra was saying that he had remained focused on emptiness but the Buddha led him away from it, step by step.
In the next passage, Sariputra says,
“I was freed of all my deviant views and realized the Dharma of emptiness. Then I told myself, I had reached the state of Nirvana, but now I realize that was not true Nirvana”.
At that time, he thought that by entering the Buddhist path, he had eliminated the habitual tendencies that he had developed as a Brahmin, so he was focused on the principle of emptiness. He thought that his old deviant views were gone. He reached an understanding of true emptiness, that all things are empty in nature, so he thought that he had attained the fruits of spiritual practice. At that time he felt in his heart, “I have already attained Nirvana. I will no longer transmigrate in the Six Realms”. But at this time, “now I realize that was not true Nivana”. Before, he only knew about “true emptiness” but had not yet reached the state of “wondrous existence”. This “wondrous existence” is our nature of True Suchness. We will intrinsically have it; it will never change. The nature of True Suchness in our hearts is the true principles. In addition to emptiness, to not being attached, we should also realize the subtle and wondrous truths within true emptiness. We have not reached this state yet. Sariputra at that point recognized that he had not attained the ultimate state. This was his mindset.
He continued to clearly lay out his past mistakes. This bias forward emptiness and the Dharma of Nirvana had only liberated him from the suffering of the Three Realms but he had not yet attained the principles of ultimate Nirvana without residue.
The Three Realms are, as we have explained before, the desire realm, form realm and formless realm. Now, we will explain this in terms of this world. “Desire” refers to the desires in our minds. Sariputra had already completely eliminated his desires. The form realm refers to various kinds of forms. Living in the human realm, when we open our eyes everything that we can see is a form. When these things no longer tempt our pure hearts, the form realm will no longer be attractive.
What about the formless realm? In this realm there are no attachments to forms of any kind. These are the Three Realms in this world. Sariputra had only attained liberation from these realms. Everything is empty because ultimately, when we keep breaking things down, there is nothing there. Yet when many [causes and conditions] converge, things can come to fruition. But if we break these things down completely, they each return to their existing nature. This is the truth.
So, this is all about labels. Although Sariputra had the wisdom to not be affected by labels, he could not penetrate their true principles. So, his Nirvana was focused on emptiness.
Although he said he was liberated from the suffering of the Three Realms, and his mind was no longer tempted by these states, within these states there are subtle and wondrous principles that he had still not yet realized. So, this was not the “permanent elimination of suffering without residue.” He had not reached that level. So, he said, “Then I told myself, I had reached the state of Nirvana.” In the past he had believed, “I have already attained Nirvana.” This was just because he did not understand then. He thought he had attained Nirvana because at that time he still did not understand the Buddha’s skillful means.
In the past he believed that he had attained Nirvana, simply because he did not understand that skill means were suitable teachings given by the Buddha. Those skillful means were taught according to sentient beings’ capabilities. Upon encountering these teachings, he believed and accepted them. Thinking that he had attained realizations, he hindered himself by not seeking Great Dharma.
[He only practiced] the Dharma the Buddha had expounded according to people’s habitual tendencies, capabilities and needs. At the time, Sariputra still did not understand “that those skillful means were taught according to sentient beings’ capabilities.”
So, he attained this Dharma; “upon encountering these teachings, “he believed and accepted them.” Attaining this Dharma made him very happy, so he accepted it, thinking that he had attained realizations. He thought that attaining this Dharma meant he had attained the fruits of spiritual practice. He “hindered himself by not seeking Great Dharma.” He hindered himself. Thinking that he already achieved [his goal], he did not advancing in his studies.
But to attain everlasting, non-arising and non-ceasing, ultimate Nirvana, he must continue to advance forward. So, “he had to realize the Great Vehicle to attain ultimate Nirvana.” To attain ultimate Nirvana, he had to “transcend the suffering of cyclic existence in order to attain ultimate peace.” After attaining this peaceful state, external conditions would not cause him to waver.
This, then, is the true and great Nirvana, a safe, stable and joyful place of refuge.
Now he learned that he had to realize the Great Vehicle to attain ultimate Nirvana. By transcending the suffering of cyclic existence, he could attain ultimate peace. This is the joy attaining the great Nirvana.
In our spiritual practice, when we only listen to part of the Dharma, we may think we understand everything. If we understand but cannot practice it, then we have not actually understood .We must achieve a state where we will not be affected when we are among people. Benefiting people is what that the Buddha really wanted to teach us.
He came to the world for the one great cause of saving and transforming sentient beings. We must transform ourselves and also others. We must not allow various worldly phenomena to influence us and trigger our afflictions to influence us and trigger our afflictions. Then we can be free of afflictions forever. [We will] remain forever pure and treat the happiness of sentient beings as our Dharma-joy. If we can achieve this, then we have truly pushed aside our own obstacles. We should know that the Buddha devised teachings according to sentient beings’ capabilities. We should not think, “This is good enough. Instead, we should keep advancing forward. Let us not obstruct ourselves. If we obstruct ourselves, we will not be able to go forward on the great Bodhi-path of Bodhisattvas.
So, in learning the Dharma, we must not hinder ourselves nor should we seek to awaken only ourselves. We must also simultaneously benefit others. Therefore, we should always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「得聞佛大乘法，自欣慶皈正真，除昔偏空小法，而今契理向大。」
⊙「我本著邪見，為諸梵志師，世尊知我心，拔邪說涅槃。」《法華經 譬喻品第三》
⊙「我悉除邪見，於空法得證，爾時心自謂，得至於滅度，而今乃自覺，非是實滅度。」《法華經 譬喻品第三》
⊙舍利弗，自謂已除邪見，偏著空法滅度，不過了脫於三界生死之苦，仍非永盡無餘。
⊙昔時曾因心自以為，已得至於滅度，只因過去不解方便，是佛隨宜說法，皆是善巧方便，隨眾生機而說，遇便信受，自謂取證，自障不求大。
⊙至今方知，欲證大乘，究竟涅槃，離生死苦，而得究竟安穩，方謂得大涅槃之樂。
【證嚴上人開示】
「得聞佛大乘法，自欣慶皈正真，除昔偏空小法，而今契理向大。」
得聞佛大乘法
自欣慶皈正真
除昔偏空小法
而今契理向大
也就是說，我們能夠聽到佛大乘法，我們要知道，學佛乃是希望能夠契佛真理，佛陀的真理，那就是覺悟。凡夫迷茫，六道來回，不斷複製著煩惱，所以就是養成了那種無明習氣，所以成為凡夫。
人身難得，得遇佛法更難，我們現在已得人身，也聽到佛法，而且能夠了解佛陀覺悟的道理，這個道理不只是二千多年前的，悉達多太子單獨能夠得，是我們人人就都本來具有，是二千多年前那位悉達多太子，對人間起了一念不忍的心。四姓階級，富貴人家，就是那麼有權、有地位，又是享盡了人間富貴；貧困的人，是這麼貧賤，讓人瞧不起，永遠就是貧窮苦難，所以這個大悲心起。
又再加上了人生這種，生、老、病、死，讓一位年輕的王子感到，這樣的人生，有什麼快樂呢？真正的快樂，道理在哪裡呢？如何才能夠人人，過著平等的生活，人人富有、彼此尊重，這是在那時候，這位年輕的太子他的心所想，念頭一起，那就向真理去追求，這也就是常常說，一個念頭、一輩子，說不定生生世世，都是在我們這個念頭起！
那位王子起這念念頭，那就是追求真理，出家去了，五年參訪、六年苦行，總是將所有外道教所修的法，他都體會、了解了，不是究竟，所以他要再去探討。從他的內心，不斷與天地宇宙之間去做探討，終於覺悟了！
那個靜寂的心，就是在農曆的十二月初八，天還未亮的那個時候，他的心很靜寂，與天空的星，那個光，心光、星的光會合，忽然間這個心，與宇宙會合在一起，終於「心包太虛、量周沙界」，天地萬物的真理，完全容納入了那個腦海，所以叫做覺海。
覺悟，那個心多麼遼闊，天地一如，這是佛陀在那個時候的心境，發覺了人人本具佛性，這種的歡喜，一直一直要和大家分享，但是，眾生的根機還不是時候，所以佛陀開始隨機逗教，所以這四十多年來，應人人的根機。
舍利弗，他開始是從婆羅門(教) ，婆羅門的教法，再受到他的老師的啟示，除了這個教法以外，還有究竟的真理，希望他能夠再去尋找，所以才會又再入佛的教團來。所以因為他有這個，婆羅門教的教法，心的方向就是要求一個，如何能夠內心完全清淨，不會受到這種，人間愛恨情深的糾結。
所以，他就是聽佛，佛陀的教法之後，知道這顆心要保持很清淨，要到達了寂靜清澄的境界，了解了，就這樣停滯在這個地方，現在在法華會，總是舍利弗慢慢已經體會到了，不只是心寂靜而已，還要在這個寂靜中，要「守之不動」！在寂靜，但是境界一來，心就又會搖動，這不是究竟，若要到究竟，必定要「皈正真」！
現在已經了解了，所以，舍利弗歡喜，「自欣慶」，這個心已經方向，已經是回小向大，過去就是守在，那分偏空、小乘的道理中，所以一直一直都在小乘，滅生死，那個小乘法，所以他一直聽到佛陀的大乘法，心開始有懷疑了。
一句話說「大疑大悟」，聽法，我們要聞、思、修，聽，聽了之後，我們還要再想，好好思考，這個法是不是對呢？有入我的心嗎？心表達出來的行動，有歸一嗎？
有的人，心歸心想，行動還是在那個習氣的行動，這不是我們要修行的方向，我們要自己反省、自思惟，我們要好好時時要提醒自己，到底我聽的法，這個方向我有正確嗎？佛陀怎麼說的法，我們的行為，與佛所說的法有契合，在我們的心，在我們的行，這樣就是修行。
「修」，就是修心養性，「行」就是端正行為，這樣叫做修行，真修行者，否則，我們聽法，光是聽，回過頭來，我還是我們的習氣，我行我素，沒有改變自己，那聽法對我們一點都沒有幫助，空過時日。
舍利弗已經「自欣慶皈正真」，那個方向是正，是真實法，所以這個時候的舍利弗，已經「除昔偏空小法」，舍利弗已經將過去偏空的小法，已經排除掉了，現在的心很自在，而今「契理向大」，現在他的心與佛陀的教法，已經互相契合起來了，我們必定要「向大」，入菩薩道，人群中，這樣人群的種種人我是非，是對、是不對？人群各不相同的習氣，我們在這個芸芸眾生中，不會受到種種惡劣的習氣，來影響我們，這就是要入人群中去，去鍛鍊，鍛鍊出我們在人群，心不受影響。
堅定的心，才有辦法做事情，我們若是光聽到別人說，這樣是對的，對的就去做；又另外一個人說，不對，我應該是這樣才對，我就又隨他的路重新開始；若又有第三個、第四個、第五個，到底我是要聽誰的？稍等一下，等到讓這些人的見解合一，這樣才來動作。你們想，這樣做事情，永遠叫做拖泥帶水，永遠都不輕鬆，永遠事情沒有解決的時日。
所以，我們必定要把握時間，在人群中要如何做很大的決定，不受周圍的雜念，不受周圍的見解所影響，當然，這是對的事情，把握正確，做就對了。
我們前面的文，舍利弗說：「我本著邪見，為諸梵志師，世尊知我心，拔邪說涅槃。」
我本著邪見
為諸梵志師
世尊知我心
拔邪說涅槃
《法華經 譬喻品第三》
舍利弗表達了他的心，過去就是在婆羅門教，了解的道理，入佛法來時，聽到佛陀所說的，心要如何能夠保持清淨，一切都是空，不需要去執著，這個物質、情、愛等等，欲念要去除，這些都有修到了，不只是他自己，他也是帶了一群投入來修行，所以叫做「梵志師」。
所以，現在釋迦牟尼佛，他了解眾生的心思過去的習氣，所以不斷、不斷引導，所以舍利弗說「世尊知我心」，知道我的習氣還沒有除，所以用耐心教育，拔除了我的邪見、偏空取著，所以已經說，那時候就是守在偏空，一步一步讓我走過來。
再接下來這段文，舍利弗自稱，「我悉除邪見，於空法得證，爾時心自謂，得至於滅度，而今乃自覺，非是實滅度。」
我悉除邪見
於空法得證
爾時心自謂
得至於滅度
而今乃自覺
非是實滅度
《法華經 譬喻品第三》
我那時候以為入佛門來，已經那個婆羅門教的習氣，我都已經除了。所以我守在這個「空」的道理，他以為過去的邪見都沒了，他到真空，一切皆空，所以他以為他這樣他得到了，他已經證果了，那時候自己的內心，就是這樣感覺，我已經滅度了，我再也不會來六道輪迴了，所以到了這時候，「而今乃自覺」，到這時候「非是實滅度」，那時候只知道「真空」，但是還沒有到達了，「妙有」的境界。
這個「妙有」，就是我們的真如本性，人人本具、恆久不變，我們人人這個內心真如本性，應該就是真理，除了空，不執著以外，我們應該還要去體會，真空中的微妙的道理，這一段，還沒有到達。
舍利弗現在已經知道了，還沒有到究竟，這是舍利弗的心態，不斷還是表白他自己，過去的錯誤，這個偏空、滅度的法，只不過就是了脫三界生死之苦，只不過就是了解三界生死之苦，不是到達無餘究竟的道理！還沒有到。
舍利弗
自謂已除邪見
偏著空法滅度
不過了脫於
三界生死之苦
仍非永盡無餘
三界，三界，也曾向大家解釋過，欲界、色界、無色界。但是我們就用在我們現在，人間的三界來說，「欲」就是我們的欲心。舍利弗已經將這個欲念，全都斷除了；色界，就是有種種的色，我們人間在生活，眼睛睜開，所看到的一切的一切，無不都是色，所以，這些事情已經不會，再來引誘這個清淨的心，這些色界就不會再來誘引。
無色界呢？那就是不去執著，這個種種形形色色，這是我們人間說的三界，就只是在這個地方解脫而已。雖然一切是空，很多的東西將它分析起來，就又歸零，有很多的道理會合起來，就是東西的成就，將這些東西若再將它分解之後，回歸了各各的性存在，那就是道理，所以說來，名相，雖然在舍利弗的智慧，這個名相已經不受它影響了，不過除了這個名相以外，那個真理，他還不透徹，所以，這只是偏空的滅度，就是偏著空法的滅度。
雖然，說解脫三界之苦，心不會受到這個境界的誘惑，卻是這個境界裡面，有微妙的道理，他還沒有得到，所以「乃非永盡無餘」，不是，還不到那個程度。
所以，「爾時心自謂，得至於滅度」，過去那時候，因為我們的心還以為，我得到，得到滅度了，這只是因為過去還不了解，那個時候以為他滅度，那時候就是，還不了解佛陀所說的方便法。
昔時曾因心自以為
已得至於滅度
只因過去不解方便
是佛隨宜說法
皆是善巧方便
隨眾生機而說
遇便信受
自謂取證
自障不求大
這是佛陀，隨著眾生的習氣、根機，應眾生所需求，所說的法，所以那時候舍利弗還不了解，這全都是「善巧方便，隨眾生機而說」，所以得到這個法，「遇便信受」，得到這個法就很歡喜，開始接受，這樣以為他已經取證了，已經得到這個法，已經是證果。像這樣，這是「自障不求大」，自己障礙自己，以為我都得到了，所以他就不會再向前去探討。
但是若要得到永遠不生滅，究竟得大涅槃，必定要再向前前進，所以「欲證大乘究竟涅槃」，就是滅度，要得到究竟滅度，「離生死苦得究竟安穩」，到達很安穩，不會再受這個境界來搖動我們，這才是真正的大涅槃，安穩樂處。
至今方知
欲證大乘
究竟涅槃
離生死苦
而得究竟安穩
方謂
得大涅槃之樂
修行、聽法，若只是聽一部分，就以為我全都了解了，了解，我們還做不到，這樣就是不了解，我們要做得到，在人群中不受影響，能夠利益人群，這樣才是真正佛陀所要教法，一大事因緣來人間，無非就是要救度眾生，我們自己自度，必定也要度人，自己不會受到世間種種法，來影響我們，惹起了我們的煩惱，我們遇能夠永遠沒有煩惱，永遠清淨，還是眾生的快樂，就是我們的法樂，若能這樣，才是真正撥開了自己的障礙。
我們要知道，佛陀的設教，有很多都是應眾生機，我們不要想，這樣就好了，我們還要向前前進，不要自障礙，我們若自障礙，我們的趣向，菩薩的大菩提道，這樣就沒辦法可以前進。
所以學法，不要讓自己有障礙，不要只想獨善其身，我們必定要兼利他人，所以我們時時要多用心。
Explanations by Master Cheng-Yan
Subject: Turn to the Great in Accord with the Principles (契理向大)
Date: January.12. 2015
“Having heard the Buddha teach the Great Vehicle Dharma, we must feel fortunate that we are returning to the right and the true. Setting aside the limited teachings focused on emptiness, we are now in accord with the principles and turn to the Great [Vehicle Dharma].”
This is saying that, having heard the Great Vehicle Dharma, we must know that [the goal of] learning the Buddha’s Way is to be in accord with the Buddha’s true principles. The Buddha’s true principles are what He awakened to. We ordinary people are deluded, so as we transmigrate through the Six Realms, we endlessly create more afflictions. Thus we develop ignorance and habitual tendencies and are born as ordinary people. It is rare to be born human, even more rare to encounter the Buddha-Dharma. We have already been born human, heard the Buddha-Dharma and have understood the principles that the Buddha had realized. These are not truths that can only be realized by [someone like] Prince Siddhartha 2500 years ago. We all intrinsically have these truths in us.
Over 2000 years ago, Prince Siddhartha was saddened to see the state of the world. The four castes were kept separate. Wealthy families were very powerful, held a high status and enjoyed great prosperity. But the poor were considered lowly and looked down upon and lived in poverty and suffering. So, he felt great compassion toward them. In addition to this, everyone experienced birth, aging, illness and death. So, the young prince wondered, “How can there be happiness in this kind of life? Where is the principle of true happiness? How can everyone live as equals, where all are wealthy and respect each other?” At that time, these were the thoughts in the young prince’s mind.
Once he had the idea, he sought out true principles. We often say, “One thought [can last] one lifetime.” Perhaps for many lifetimes, we have been shaped by a thought like this one. This prince gave rise to the desire to seek the truth so he renounced the lay life.
He traveled for five years and engaged in ascetic practices for six. Eventually, he understood all the teachings cultivated by non-Buddhist practitioners and realized that they were not the ultimate. So, he investigated and delved further applying his mind to unceasingly exploring the principles of the universe. Finally, He attained enlightenment, that tranquil state of mind. On the eighth day of the twelfth lunar month before dawn broke, his mind was very tranquil and converged with the light of the stars in the sky. The light of his mind and the light of a star in the sky converged. Suddenly, his mind became one with the universe. As last, His “heart encompassed the universe and the boundless worlds within it.” The true principles of the universe were completely encompassed by His mind, so it is called the “ocean of enlightenment.”
Once He became enlightened, His mind was so open it was one with the heavens and the earth. This was the Buddha’s mind at that moment. Upon realizing that everyone intrinsically has Buddha-nature, He felt so joyful that He wished to share this knowledge with everyone. But sentient beings’ capabilities were not yet mature enough, so the Buddha began by teaching according to capabilities.For over forty years, He taught according to people’s capabilities.Sariputra was originally a Brahmin practitioner and learned the Brahmin teachings.After being told by his teacher that beyond these teachings there were still ultimate true principles and that he should search for them, he came to join the Buddha’s monastic community.
Because of his background with Brahmin teachings, his mind was on the course of finding a way to purify his heart completely and avoid the entanglements of worldly relationships and the conflicted emotions of the world.So, after listening to the Buddha’s teachings, he knew that his mind must remain very pure and must reach a state of tranquility and clarity.
Having understood this, he remained at that state.
Then, at the Lotus Dharma-assembly, Sariputra gradually realized that his mind must not only be tranquil, but within that tranquility, his mind must “remain unwavering”.His mind was tranquil, but when it encountered any phenomena it would waver again.This is not the ultimate state.
To reach the ultimate, he had to “return to the right and true”.
Now he understood this, so Sariputra was happy; he ”felt fortunate”.His mind was now on a course to turn from the Small to the Great.Before, he had been biased toward emptiness and the Small Vehicle principles.His mind had remained in the Small Vehicle state of eliminating cyclic existence.
So, when he heard the Great Vehicle Dharma, he began to develop doubts in his mind.There is a saying, “Great doubts lead to great realizations.”When we hear the Dharma, we must listen, contemplate and practice.After listening, we must still give it careful thought.“Is this teaching correct? Have I taken it to heart? Are my actions consistent with the thoughts in my mind?”1114
Some people think one way, but their actions are still in line with their habitual tendencies.This should not be the course of our spiritual practice.We must reflect on and contemplate ourselves.
We must constantly remind ourselves, “After I listen to the Dharma, am I accurately following its course?”Whatever the Buddha taught, our actions must be in accord with the Dharma He expounded.Then, in our hearts and in our actions, we are engaged in spiritual cultivation and practice.
“Cultivation” refers to cultivating our mind and refining our character.“Practice” refers how we correct our behavior.By doing this, we are true spiritual practitioners.Otherwise, if we only listen to the Dharma but still retain our habitual tendencies, acting as we wish without changing ourselves, then listening to the Dharma has not been helpful to us at all; we have wasted our time.
Sariputra already felt “fortunate he was returning to the right and true”.He was on the right course of the True Dharma.Sariputra, at this time, had “[set] aside the limited teachings biased toward emptiness.He had by now set aside the past limited teachings of the Small [Vehicle] Dharma.
At that point, his mind was very free.He was now “in accord with the principles”.Now, his mind and the Buddha’s teachings had come together and resonated with each other.So, we must “turn to the Great [Vehicle]” and walk the Bodhisattva-path and interact with people.
As we interact with people, various conflicts inevitably arise about who is right and who is wrong.People have various kinds of habitual tendencies, so while we are among them, we must not allow ourselves to be affected by their negative habitual tendencies.We must go among people to train ourselves so that our minds will not be affected at all.
Only by having a firm resolve can we accomplish anything.
If we hear one person say, “This is right, just do it,” and then another person says, “No, I think I know the right way,” and we change our course to follow that person, if a third, fourth or fifth person tell us what to do, which one shall we listen to?We should wait until they are united in their understanding before we take action. Think about it, if we try to [follow everyone], we will be sloppy in everything we do, we can never relax and no issue will ever be fully resolved. So, we must seize the moment and learn how to make big decisions as we interact with others without being affected by discursive thoughts or the views of the people around us. Of course, when something is the right thing to do we must seize the opportunity and do it.
In the previous verses, Sariputra said, “
“Formerly, I was attached to deviant views and was a teacher to the Brahmins. The World-Honored One knew my heart, rooted out my errors and taught me Nirvana”.
Sariputra expressed that his mind was once focused on principles he had learned from the Brahmin teachings. When he learned the Buddha-Dharma, he heard the Buddha teach how to maintain the purity of the mind. Everything is empty in nature, so there is no need to be attached to material things, relationships and so on, or to hold onto desires. He had achieved this in his spiritual cultivation. He was not the only one. He had led an entire group of people to engage in spiritual practice, so he was called “teacher to the Brahmins”.
Sakyamuni Buddha understood sentient beings’ thinking and past habitual tendencies, so He was able to continue to guide them. This was why Sariputra said, “The World-Honored One knew my heart”. He knew Sariputra had not eliminated habitual tendencies. The Buddha patiently taught him to eliminate his deviant views and his bias towards emptiness. So, Sariputra was saying that he had remained focused on emptiness but the Buddha led him away from it, step by step.
In the next passage, Sariputra says,
“I was freed of all my deviant views and realized the Dharma of emptiness. Then I told myself, I had reached the state of Nirvana, but now I realize that was not true Nirvana”.
At that time, he thought that by entering the Buddhist path, he had eliminated the habitual tendencies that he had developed as a Brahmin, so he was focused on the principle of emptiness. He thought that his old deviant views were gone. He reached an understanding of true emptiness, that all things are empty in nature, so he thought that he had attained the fruits of spiritual practice. At that time he felt in his heart, “I have already attained Nirvana. I will no longer transmigrate in the Six Realms”. But at this time, “now I realize that was not true Nivana”. Before, he only knew about “true emptiness” but had not yet reached the state of “wondrous existence”. This “wondrous existence” is our nature of True Suchness. We will intrinsically have it; it will never change. The nature of True Suchness in our hearts is the true principles. In addition to emptiness, to not being attached, we should also realize the subtle and wondrous truths within true emptiness. We have not reached this state yet. Sariputra at that point recognized that he had not attained the ultimate state. This was his mindset.
He continued to clearly lay out his past mistakes. This bias forward emptiness and the Dharma of Nirvana had only liberated him from the suffering of the Three Realms but he had not yet attained the principles of ultimate Nirvana without residue.
The Three Realms are, as we have explained before, the desire realm, form realm and formless realm. Now, we will explain this in terms of this world. “Desire” refers to the desires in our minds. Sariputra had already completely eliminated his desires. The form realm refers to various kinds of forms. Living in the human realm, when we open our eyes everything that we can see is a form. When these things no longer tempt our pure hearts, the form realm will no longer be attractive.
What about the formless realm? In this realm there are no attachments to forms of any kind. These are the Three Realms in this world. Sariputra had only attained liberation from these realms. Everything is empty because ultimately, when we keep breaking things down, there is nothing there. Yet when many [causes and conditions] converge, things can come to fruition. But if we break these things down completely, they each return to their existing nature. This is the truth.
So, this is all about labels. Although Sariputra had the wisdom to not be affected by labels, he could not penetrate their true principles. So, his Nirvana was focused on emptiness.
Although he said he was liberated from the suffering of the Three Realms, and his mind was no longer tempted by these states, within these states there are subtle and wondrous principles that he had still not yet realized. So, this was not the “permanent elimination of suffering without residue.” He had not reached that level. So, he said, “Then I told myself, I had reached the state of Nirvana.” In the past he had believed, “I have already attained Nirvana.” This was just because he did not understand then. He thought he had attained Nirvana because at that time he still did not understand the Buddha’s skillful means.
In the past he believed that he had attained Nirvana, simply because he did not understand that skill means were suitable teachings given by the Buddha. Those skillful means were taught according to sentient beings’ capabilities. Upon encountering these teachings, he believed and accepted them. Thinking that he had attained realizations, he hindered himself by not seeking Great Dharma.
[He only practiced] the Dharma the Buddha had expounded according to people’s habitual tendencies, capabilities and needs. At the time, Sariputra still did not understand “that those skillful means were taught according to sentient beings’ capabilities.”
So, he attained this Dharma; “upon encountering these teachings, “he believed and accepted them.” Attaining this Dharma made him very happy, so he accepted it, thinking that he had attained realizations. He thought that attaining this Dharma meant he had attained the fruits of spiritual practice. He “hindered himself by not seeking Great Dharma.” He hindered himself. Thinking that he already achieved [his goal], he did not advancing in his studies.
But to attain everlasting, non-arising and non-ceasing, ultimate Nirvana, he must continue to advance forward. So, “he had to realize the Great Vehicle to attain ultimate Nirvana.” To attain ultimate Nirvana, he had to “transcend the suffering of cyclic existence in order to attain ultimate peace.” After attaining this peaceful state, external conditions would not cause him to waver.
This, then, is the true and great Nirvana, a safe, stable and joyful place of refuge.
Now he learned that he had to realize the Great Vehicle to attain ultimate Nirvana. By transcending the suffering of cyclic existence, he could attain ultimate peace. This is the joy attaining the great Nirvana.
In our spiritual practice, when we only listen to part of the Dharma, we may think we understand everything. If we understand but cannot practice it, then we have not actually understood .We must achieve a state where we will not be affected when we are among people. Benefiting people is what that the Buddha really wanted to teach us.
He came to the world for the one great cause of saving and transforming sentient beings. We must transform ourselves and also others. We must not allow various worldly phenomena to influence us and trigger our afflictions to influence us and trigger our afflictions. Then we can be free of afflictions forever. [We will] remain forever pure and treat the happiness of sentient beings as our Dharma-joy. If we can achieve this, then we have truly pushed aside our own obstacles. We should know that the Buddha devised teachings according to sentient beings’ capabilities. We should not think, “This is good enough. Instead, we should keep advancing forward. Let us not obstruct ourselves. If we obstruct ourselves, we will not be able to go forward on the great Bodhi-path of Bodhisattvas.
So, in learning the Dharma, we must not hinder ourselves nor should we seek to awaken only ourselves. We must also simultaneously benefit others. Therefore, we should always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment