20150317《靜思妙蓮華》學與覺(第523集)
（法華經•譬喻品第三）
⊙「學而無學自性覺，心外體相無實法，真如實法明空有，靜寂光中清澄地。」
⊙「如來說第一波羅密，即非第一波羅密，是名第一波羅密。」《金剛般若經》
⊙「是諸千二百心自在者，昔住學地，佛常教化言：我法能離生老病死，究竟涅槃。」《法華經 譬喻品第三》
⊙「是學無學人，亦各自以離我見及有無見等，謂得涅槃。」《法華經 譬喻品第三》
⊙是學無學人：舍利弗為首，言己親受記，不復再有疑悔。此可分明，有學、有漏，無學、無漏人，如來為弟子授記之深意。
⊙戒定慧三，正為學體，進趣修習，名為有學；進趣圓滿，止息修習，名為無學。
⊙「亦各自以離我見及有無見等，謂得涅槃」：我見，謂我執。於非我法妄計為我，故名我見。
⊙有見：眾生妄計一切諸法，實從因緣和合而生，執之為有，是名有見。
⊙無見：眾生於一切諸法，妄計皆無自性，執之為無，是名無見。
【證嚴上人開示】
「學而無學自性覺，心外體相無實法，真如實法明空有，靜寂光中清澄地。」
學而無學自性覺
心外體相無實法
真如實法明空有
靜寂光中清澄地
也就是要說，學，人人都是要學而然後覺，但是我們若學佛，能夠瞭解徹底真理，真如本性明明覺了。不過，我們就是不知，多久多久的以前，六道輪迴的過去的過去，一直我們這個自覺本性，就受到無明遮蓋。
現在我們遇到佛法，開始我們要去追求，要去瞭解，人生怎麼來？我們又是將來要怎麼去？去哪裡？怎麼再來？這我們凡夫，沒有一個人能夠瞭解，所以必定要學。要學，「學而無學」，那就是回歸到本覺自性來，所以我們會常常一句話說「做中學，學中覺」。
所以說，「心外體相實無法」。心外的體相，我們眼睛看得到，外面的東西，哪一項是本來就是這樣的外形呢？沒有啊！花花草草，前次看的不是這些，前次看的已經凋零了。那些凋零過的花草，在大地上它花、草長起來，是要經過了，也是一段的時間，有人種花、有人顧花。所以這些東西，在我們的心外，如何完成起來？其實是「無實法」，沒有一項是本來就有，都是要經過了「因」──種子，經過了「緣」──大地、雨露等等，經過了「人」的整理，才能夠這樣在我們面前。(維持)多久啊？不知，幾天後又是再被，新的替換它。
這種「有」與「無」，在輪流中，這是無實法，每一項東西都是，人、緣、因合成起來。這張桌子、這間房子等等，在我們的心的，外面的物相、體相，實在沒有實法，沒有它原來就是。昨天的我，和今天的我是不同，每一秒鐘新陳代謝不斷，我自己的身體，一直行蘊中消逝。
孩子、嬰兒，不知覺中，哪一天在長大？最親的父母，摟在心懷裡的孩子，也不知道是什麼時候長大起來了。所以，這個體相，是不斷行蘊變遷，所以無實法。
「真如實法」就是「明空有」。這個真實法，我們就要去學、去瞭解。小乘法的人瞭解道理：萬物假合起來，不必執著，所以一切皆空，我少欲，我知足，我守我自己自身，明智保身，守我自己，外面的事情，我都不要管。像這樣，只是僅知道一半，知道法是一切假合，這知道，不過，這一切假合的「法」，是如何來？因果如何在輪迴？那種「妙有」要再去瞭解。所以，「真如實法」，是要「明空有」，空中妙有，才是真正的實法，真空妙有會合，才是真正圓滿的覺悟。
這就是我們人生，沒有一天，不是在這個行蘊中遷變，所以我們的無明、煩惱，就是受這種遷變的法牽引著，人間有這麼多顛倒亂想。佛法在這個時候產生，我們要趕快好好把握時間，將這個佛法瞭解之後，才有辦法「明事相」，這個顛倒亂想，就是要用法來治顛倒亂想，回歸那個「靜寂光中清澄地」。這是我們學佛的目的。
事，這個過程，人怎麼做才是真理？怎麼做才是真正是，人間在「妙有」中，去體會那個「空」，「真空」要如何去體會？也是要在「妙有」之中去了解，不過，人、事、物，在我們的人生過程中，我們的體會。
就如迦毘羅衛國，釋迦族，在皇宮的大花園裡，有一群的童子，都是六、七歲、七、八歲這樣的童子，這群都是王族，將近五百位童子，在園裡遊玩、玩耍。其中有一位叫做提婆達多，在花園，看到小鳥在樹上，他就用一支箭，對準那隻鳥，就射過去，那支箭射中了那隻小鳥。小鳥帶著傷和那支箭就這樣飛。
掉下去在另外一群童子的面前，其中，有一位叫做悉達多，悉達多太子，也是在童子群中。忽然間看到這隻小鳥，身上一支箭，他悲心起，把牠撿起來，趕快用藥敷牠。
提婆達多就一直跑，跑到悉達多太子的面前，伸出手來：「這隻小鳥是我的，是我射的，還我。」悉達多太子就說：「這隻小鳥是你射的，牠若是死了，我可以還你。不過，牠是我救活的，我不能還你。」就在那個地方在爭執不休。
這群童子的老師，這二位長者來了，到底是什麼事情？將這些事情說出來之後，這有智慧的長者判了這個道理：小鳥本來在空中飛，射殺牠，那就是一分傷害生靈，救牠是順人性。這種，天地有好生之德，所以就判悉達多太子有道理。
從此開始，提婆達多那個心的結，那個恨就在心裡，一直、一直輾轉到現代，在佛教中，是婆達多破壞佛法、破壞僧團。這個緣不斷延續、糾結下去，不過，釋迦牟尼佛成佛了，到了在《法華經》在授記，他還是心寬念純，同樣人人本具佛性，總有一天，提婆達多，也會覺悟的時候，所以在授記的當中，也為提婆達多授記，將來可以成佛。
可見，自性覺，就要看我們現在學，怎麼學？我們若是及時用心，對的，我們要用心精進，一心一向，那個方向不去偏差，用心精進，精進走的人，就先到達。其實，人人都走得到，能夠走到我們回歸真如覺性，要看時間長短而已。所以「學而無學」是「自性覺」。
佛陀在《(金剛)般若經》也是這樣說：「如來說第一波羅密，即非第一波羅密，是名第一波羅密。」
如來說第一波羅密
即非第一波羅密
是名第一波羅密
《金剛般若經》
這就是「覺」，學而無學的道理。來瞭解這個第一波羅密，這個「波羅密」那就是度彼岸──你過去，你還是要再過來，從凡夫的迷，到聖人的覺；到了聖人的覺，他還要回歸來度迷中的人，所以，來來回回。覺，要從學開始，「學而無學」就是學到最頂端，就是回歸如來本性，所以叫做「學而無學自性覺」。
大家要能清楚，前面，我們經文裡說，「是諸千二百心自在者，昔住學地，佛常教化言：我法能離生老病死，究竟涅槃。」
是諸千二百
心自在者
昔住學地
佛常教化言
我法能離生老病死
究竟涅槃
《法華經 譬喻品第三》
前面這段(經)文，是舍利弗他的表達，常隨眾——常常在佛身邊，這些人，心都已經很自在，方向已決定，聽佛受教，大家心自在。那個時候，都一直在「學地」，自己安分在佛所教化的環境中，也常常聽到佛說，這個教化，就是希望人人能夠遠離，這個生、老、病、死，一直到涅槃的境界。
我們要真正深入，在這個菩提覺中，人群中，去體會生、老、病、死的道理。然後，要如何，讓這個生、老、病、死，受盡苦難的人，也能夠體會，去度他，「行深波羅密」度他，道理讓他深刻瞭解，所以沒有生死的恐懼。這就是我們如何學法，才能夠很自在，生死是自然的法則，瞭解了，所以能夠這樣靜寂清澄，安然自在，這樣就去了，去了，又再回來，生死自如，這就是從佛法中得。
所以下面這段(經)文，又再說，「是學無學人，亦各自以離我見，及有無見等，謂得涅槃。」
是學無學人
亦各自以離我見
及有無見等
謂得涅槃
《法華經 譬喻品第三》
「學」，就是還在學地；「無學」，那就是已經將，所要瞭解的全都瞭解了。在這個千二百人，是以舍利弗為領導者。
是學無學人：
舍利弗為首
言己親受記
不復再有疑悔
此可分明
有學 有漏
無學 無漏人
如來為弟子授記
之深意
所以，舍利弗這樣自己親自，已經得到佛陀授記了，舍利利也表達了，他再也沒有疑悔，很深的相信、瞭解佛陀所說的法。
這已經開始要分，學識分類，「有學」就是有漏的人。守戒的觀念，還不很清楚，定力還不夠，智慧還沒有圓滿，這叫做「有漏」；也就是還有煩惱，智慧還沒有很充足，就是因為還有無明在，像一面鏡子，還沒有擦得很乾淨，這叫做「有漏」。他就要繼續學，所以「有學」。
「無學」就是無漏。已經該學的，佛陀所說的道理，很透徹清楚、分明，能夠接受、體會。所以，舍利弗，已經佛陀對在肯定、授記，這類叫做「無學」。已經該瞭解的事情都瞭解，現在就是要(進)趣行動，「法在行中、行在法中」，現在開始需要的就是要行動，這叫做「無學」，瞭解道理之後要行動，所以這就是如來要授記的對象。所以，戒、定、慧這三項，就是我們所要修的，就是為學體。
戒定慧三
正為學體
進趣修習
名為有學
進趣圓滿
止息修習
名為無學
我們學那個體，體、相、用，在修行的過程，我們要瞭解這個實體，這個實體，是什麼道理？剛剛說過，這些實體，其實，實體都沒有那個實相，沒有法在那個，一定很多因緣會合起來，才有這個「相」，這個「相」，就是讓我們在使用；佛法與這樣相同，我們要體入這個法的體，法的形象，我們如何來應用，叫做體、相、用。
所以，我們學就是「正為學體」，在學的當中要去透徹瞭解，瞭解就要向前前進，進修修習，聽了之後，要不斷溫習，所以「進趣修習，名為有學」。這都是我們的修學過程，這叫做「有學」。
而我們若是「進趣圓滿」，已經所做的一切都圓滿了，體、相應用自如，這在戒、定、慧，都沒有漏失掉，這樣這叫做圓滿。圓滿就「止息修習」，該學的全都學得很圓滿了，名叫做「無學」，你已經應用自如了，不會受這個人間事物，再污染我們，這叫做「無學」。
亦各自以離我見
及有無見等
謂得涅槃：
我見 謂我執
於非我法妄計為我
故名我見
「亦各自以離我見及有無見等」，這樣叫做「涅槃」。這個「我見」就是我執。人人都有這個執著，各人的想法，各人不同，各人的作法、方法，各人不同，那就要用「合和互協」，這樣為人群付出，是真、善、美。這也要我們人人，除掉了我見，撥開了我見，合和為同一個方法，這樣就能夠做事情很圓滿。
我們若還有我執，在人群中做事會很辛苦。自己的執著辛苦，困擾別人也是辛苦。所以，這個我執，非我法就是妄計，「這是我才對，你們全都不對。我跟你們說的，你們不聽，我很生氣。」這就是我們人有了我執，非我計我，這樣就一直對自己，就惹來很多煩惱。這種的我見，實在是要不得。
有見：
眾生妄計一切諸法
實從因緣和合而生
執之為有
是名有見
「有見」就是眾生妄計，一切諸法都是因緣和合，所以他認為這是「有」，所以「有」，有什麼？就很多的迷信產生了。不瞭解道理，就很多的迷信，我需要看日子嗎？今天要做什麼？是好還是不好？」「必須看方向，走這個方向是對或不對？」總是很多的執著。
無見：
眾生於一切諸法
妄計皆無自性
執之為無
是名無見
「無見」那就是「眾生於一切法，妄計皆無自性」，撥無因果，「執之為無」，這叫做「無見」。
這種「無見」，覺得這會變成了斷，「斷見」。「人死就死了，還有什麼因緣果報？沒有了。」就是這樣，就是作歹為非，做很多很不好的事情，不怕因緣果報，這種的人「鐵齒」，也是一種的執迷，「只要我歡喜，沒有什麼不可以。」這種人，就是「計無自性」，就是我歡喜就好，沒有其他，這種「執之為無」，這叫做「無見」。
總而言之，學佛，我們要取於中道，學在真真正正人生的真道理、走得通的路，尤其是應該走的路，方向要正確，這必定要用心學。要學，就要去做，「做中學，學中覺」。其實，這個覺是回歸自性覺，我們修行就是要這樣修，從「有學」學到「無學」，這種回歸自我本覺，這才是真正我們修行的方向。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Attain Realizations Through Learning (學與覺)
Date: March.17. 2015
“When we learn at the stage beyond learning, we can awaken to our intrinsic nature. Ultimate reality is not found in the substances and appearances outside our minds. In the True Suchness of ultimate reality we truly understand emptiness and existence and attain the state of clarity in the tranquil and still light.”
This tells everyone that we all need to first learn, and then awaken. By learning the Buddha’s Way, we can thoroughly understand true principles and awaken to our nature of True Suchness. However, for who knows how long, as we have transmigrated in the Six Realms, our intrinsic awakened nature has been covered with ignorance. Now that we have encountered the Buddha-Dharma, we must seek to understand how we came into this life and how we will leave this life. Where will we go? How will we return? As ordinary people, none of us understand this so we must learn. We must learn at the stage beyond learning, which means to return to our awakened nature. So, we constantly say, “Learning by doing, awaken by learning.” Thus, “Ultimate reality is not found in the substances and appearances outside our minds.” These substances and appearances are things we can see with our eyes, but is there anything that really is as it appears? No. The flowers you saw last time are not these. Those have all withered. Those withered flowers had once grown on the land. It took some time for someone to plant the flowers and take care of them.
So, external objects like these all go through a process of formation. Truly, they are “not ultimate reality.” There is not one thing that has always existed. First, there has to be a “cause, a seed,” and then “conditions” such as soil, rain, dew, etc. Then they must be arranged by human hands before they appear here in front of us. How long will they last? After a few days, they will be replaced. This cycle between existence and non-existence demonstrates that they are not ultimate reality.
Everything is formed by the convergence of humans, causes and conditions. This desk, this room and so on, all the things we see outside our minds, these substances and appearances, do not truly exist. They have not always been that way.
The “me” you saw yesterday is not the same “me” that you see today. Every second, the old is replaced by the new. My body continues to [metabolize] through these infinitesimal changes. Infants become children without our being aware of it; when did it happen? Parents hold their dear children in their embrace, but suddenly it seems that they are all grown up. So, substances and appearances continuously go through infinitesimal changes; this shows that they are not the ultimate reality.
“In the True Suchness of ultimate reality, we truly understand emptiness and existence.” Ultimate reality is something we must learn about and understand. Small Vehicle practitioners understand the principle that all things only come together in a temporary union. “There is no need to be attached; everything is empty in nature. I have few desires, so I am content. I will cultivate myself, and with clear wisdom, I can protect myself. I will not bother with external matters.” This is only a partial understanding. They know that everything is a temporary union. But how did all of these temporary unions come about? How does the law of karma continue the cycles of existence? Wondrous existence is something we must understand more fully.
[To reach] the True Suchness of ultimate reality we must “understand emptiness and existence”.Only wondrous existence in emptiness is the ultimate reality.Only by unifying emptiness and existence can we attain a truly perfect realization.The truth is that, in our lives, there is not one day that we are not going through the infinitesimal changes of the aggregate of action.
Thus, with our ignorance and afflictions, we are affected by these ever-changing phenomena.
In this world, there is so much confused and distorted thinking.
Now that we have encountered the Buddha-Dharma, we need to immediately seize this moment.Only by understanding the Buddha-Dharma, can we understand worldly appearances.Our confused and distorted thinking must be corrected by applying the Dharma and returning to “the state of clarity in the tranquil and still light”.This is the goal of learning the Buddha’s Way.
Through the workings of things, we must find a way to learn the true principles.What can we do in this world so that, as we live in “wondrous existence,” we can realize “emptiness”?To experience “true emptiness,” we have to understand it in “wondrous existence”.
The people, matters and objects we encounter over the course of our lives are what we must experience.For instance, in the kingdom of Kapilavastu, ruled by the Sakya clan, in the great garden within the palace, there was a group of children, all of them six, seven or eight years old.They were all part of the royal family.Nearly 500 children were there playing in the garden.
One of them was named Devadatta.In the garden, he saw a small bird on a tree so he aimed an arrow at the bird and shot at it.The arrow hit the bird and, though injured, the bird still tried to fly with the arrow in him.He collapsed in front of another group of children.
One of them was a boy named Siddhartha; Prince Siddhartha was also among this group.When he saw this small bird with an arrow in his body he felt a sense of compassion and picked him up to apply some medicine.
Devadatta ran up to Prince Siddhartha.Holding out his hand, he said, “Thus bird is mine. I shot him, give him back to me.”
Prince Siddhartha said, “You shot this bird and if he had died, I would have given him to you. But as I saved his life, I won’t give him back to you.”
Standing there, they continued to argue.The teachers for this group of children, two elders, walked over.“What’s going on here?”After everything had been explained, these wise elders pronounced their judgment.
The small bird was originally flying in the sky.Shooting him was bringing harm to a living thing.Saving him is in accord with our human nature, and since nature embraces living beings, they judged that Prince Siddhartha was right.
From then on, Devadatta felt hatred in his heart, which stayed there [even at this Dharma-assembly].In the Buddha’s teachings, [we hear of how] Devadatta slandered the Dharma and tried to destroy the Sangha.This karmic connection continued to entangle them.
But Sakyamuni Buddha had attained Buddhahood, so now, in the Lotus Sutra, as He was bestowing predictions of Buddhahood,.
He still had a spacious mind and pure thoughts.Everyone intrinsically has Buddha-nature, so one day, Decvadatta will also be able to attain enlightenment.
Therefore, when the Buddha bestowed predictions, He also bestowed a prediction upon Devadatta that he would also attain Buddhahood.Clearly, awakening to our intrinsic nature, depends on how we are learning now.
If we can be mindful right away, we will diligently practice [the right teachings].We must wholeheartedly move in that direction without deviating in the slightest and put our hearts into diligently advancing.Those who walk diligently will arrive first.
In fact, everyone can get there.We can all return to our awakened nature of True Suchness; the only difference is in how long it takes.“When we learn at the stage beyond learning,” we can “awaken to our intrinsic nature”.
In the Diamond Sutra, the Buddha also says, “The foremost parameter spoken of by the Buddha is not the foremost paramite. Therefore it is called the foremost paramita.”
This is awakening to the principles of learning beyond the stage of learning.After we understand the foremost paramita, we are to reach the other shore, but after getting there, we must come back.We go from the deluded state of ordinary people to the awakened state of noble beings. After attaining a noble being’s awakened state, we have to come back to transform deluded people. So, we must go back and forth. This awakening starts with learning. “When we learn at the stage beyond learning, our learning has reached the ultimate, which is return to our Tathagata-nature.
So, “when we learn at the stage beyond learning, we can awaken to our intrinsic nature”. Everyone must clearly understand this. Previously, in the sutra it was stated,
“The 1200 people here, whose minds are free and at ease, were once at the stage of learning. The Buddha always taught and transformed them by saying. My Dharma can free you from birth, aging, illness and death and will enable you to ultimately attain Nirvana.”
In this previous passage, Sariputra described the retinue that was constantly by the Buddha’s side. These people’s minds were already at ease; they were determined in their direction. By hearing the Buddha’s teachings, their minds were put at ease. At that time, they were still at the “stage of learning”. Everyone was at ease with being in an environment where they were being taught by the Buddha.
They also frequently heard the Buddha say that, by giving everyone these teachings, He hoped they could all be free from birth, aging, illness and death so they could reach the state of Nirvana. To truly penetrate our awakened nature, we must go among people to experience the truths of birth, aging, illness and death. Then we must help those who, because of birth, aging, illness and death, experience all kinds of suffering, to also realize these truths and be transformed. We must penetrate and practice the paramitas to deliver them. By helping them to understand the principles, they will be free of the fear of birth and death. This is how learning the Dharma can lead to a state of freedom. Understanding that birth and death are natural laws, they can attain a tranquil and clear state; they are able to pass away peacefully. After leaving, they will come back again, living and dying in a state of ease. This is learned from the Buddha-Dharma. Therefore, the next passage continues, saying,
“Those at and those beyond the stage of learning, each believing that they had freed themselves from the view of self and the views of existence and non-existence, and so forth, claimed to have attained Nirvana”.
Some people were still at the stage of learning. Those beyond learning had already understood everything that must be understood. For these 1200 people, Sariputra was the leader.
“Those at ad those beyond the stage of learning: Sariputra was their leader. He said that because he had already received the Buddha’s prediction for attaining Buddhahood, he no longer had any doubts or regrets. This shows the distinction between those at the stage of learning, people with Leaks, and those beyond the stage of learning, people without Leaks. This is the deeper meaning behind the reason that the Tathagata bestowed predictions of Buddhahood among His disciples.
So, Sariputra himself had personally received the Buddha’s prediction for attaining Buddhahood. Sariputra also expressed that he no longer had any doubts or regrets. He deeply believed in and understood the Buddha’s teachings. Here, he began to divide people who were learning into different categories. “Those at the stage of learning” have Leaks. They are not clear on how to uphold precepts. Their Samadhi is not strong enough, and their wisdom has not matured. This is called having Leaks. Having Leaks means they still have afflictions. The wisdom they have will be insufficient as long as there is still ignorance in their minds. Their minds are like a mirror that has not been wiped clean. They still have Leaks so they need to continue learning. Thus they are “at the stage of learning”. “Those beyond the stage of learning” have no Leaks. Everything they needed to learn, all the principles that the Buddha taught, was already completely clear to them. They could accept and experience this truth.
So, Sariputra, who had been affirmed by the prediction bestowed upon him by the Buddha, was in the category of “those beyond learning”. Those people had already understood all the things that they should understand. Now it was the time to act.
The Dharma must be in their actions, and they must act in accord with the Dharma. From now on, what was needed was action. This is “the stage beyond learning”. After understanding principles, they must act. These were the ones the Tathagata would bestow predictions upon. So, precepts, Samadhi and wisdom are what we have to cultivate; these are the essence of our learning.
“The Three Flawless Studies are the essence of learning. Those who advance in practice are at the stage of learning. Those who advance in perfection, the practice of bringing the mind to rest, are beyond the stage of learning.”
What we learn has an essence, appearance and function. In the course of our spiritual practice, we must understand its essence. What are the principles of this essence? As we just discussed, this essence is not ultimate reality. No phenomenon inherently exists; many causes and conditions must converge in order for us to see this appearance. Appearances have a function we can make use of. The same applies to the Buddha-Dharma. We have to realize the essence of the Dharma, the appearance of the Dharma, and how to apply its functions. This is the essence, appearance and function.
What we learn is “the essence of learning.” As we learn, we need to thoroughly understand. As we gain understanding, we have to move forward and advance through practice.After hearing the Dharma, we must constantly review it.
“Those who advance in practice are at the stage of learning.” This is all part of our spiritual practice. This happens “at the stage of learning.” If we are “advancing in perfection, then everything we do is already perfect, and we feely apply our understanding of essences and appearances.” Our practice of precepts, Samadhi and wisdom will be flawless and without Leaks. This is called perfection.
Perfection is “the practice of bringing the mind to rest.” When we have perfected what needs to be learned, we are “beyond the stage of learning.” We can already freely apply [what we have learned] and will not be defiled by worldly matters or objects and will not be defiled by worldly matters or objects.
This is “the stage beyond learning. ”
“Each believed that they had freed themselves from the view of self, the views of existence and non-existence and so forth.” They called this nirvana. “View of self” is an attachment to self, Everyone has this attachment.
Everyone has different way of thinking. Everyone’s way of doing things is different. So, we talk about, “unity, harmony, mutual love and concerted effort.” Giving to the world in this way creates a state of truth, goodness and beauty. This also requires every one of us to eliminate our view of self and be united in the way we do things. Then we can do things in perfect harmony. If we still have attachment to self, it will be very hard to do things among people. Our attachments cause hardships for ourselves and will also cause hardships for others.This comes from attachment to self. “Not doing things my way is miscalculation.” “I am right; you all are wrong.” “When you don’t listen to what I say, I get angry.” When we have an attachment to self, we can a permanent self where there is none. This will continue to create many afflictions for us. We must avoid having this view of self.
“The view of existence is when sentient beings deluded cling to all phenomena as having real existence” from the convergence of causes and condition. They think of as “existence”. If there is “existence,”what is it that exists? This is how many superstitious beliefs arise. If we do not understand the principles, we will end up with many deluded beliefs.
“Do I need to look for an auspicious day?” “Is today a good day for doing this or not?” “I have to look for an auspicious direction.” “Is this the right direction to go in or not?” In any case, people have so many attachments.
“The view of non-existence” is “Sentient beings deludedly cling to all phenomena as being without an intrinsic nature.” Thus they deny the law of karma; “They are attached to its non-existence.” This is called “the view of non-existence”, it is easy for them to develop “view of nihilism”
“When people die, that’s it.” “There will be no more karmic retribution.” For this reason, they commit all kinds of evil and do many unwholesome things without fear of karmic retribution.
These people are very stubborn. This is also a form of deluded attachment. They think “As long it makes me happy, This kind of person ”clings to all [phenomena] as. They do whatever makes them happy; They are “”attached to non-existence”; this is called “the view of non-existence.”
In summary, Buddhist practictioners we have to take the middle path and learn the true and proper principles of life so we can walk a road that leads somewhere, in particular the road that we should take. We must make sure our direction is correct: this is something we must mindful learn.¬¬¬¬¬¬If we want to learn, we must act. “Learn by doing, awaken by leaning. ” In fact, this awakening is returning thought to our awaked nature.This is how we should engage in spiritual practice.Going from the “ stage of learning”to “the stage beyond learning”, we will return to our intrinsic awakened nature. This is the true direction of our spiritual practice. Therefore, everyone must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「學而無學自性覺，心外體相無實法，真如實法明空有，靜寂光中清澄地。」
⊙「如來說第一波羅密，即非第一波羅密，是名第一波羅密。」《金剛般若經》
⊙「是諸千二百心自在者，昔住學地，佛常教化言：我法能離生老病死，究竟涅槃。」《法華經 譬喻品第三》
⊙「是學無學人，亦各自以離我見及有無見等，謂得涅槃。」《法華經 譬喻品第三》
⊙是學無學人：舍利弗為首，言己親受記，不復再有疑悔。此可分明，有學、有漏，無學、無漏人，如來為弟子授記之深意。
⊙戒定慧三，正為學體，進趣修習，名為有學；進趣圓滿，止息修習，名為無學。
⊙「亦各自以離我見及有無見等，謂得涅槃」：我見，謂我執。於非我法妄計為我，故名我見。
⊙有見：眾生妄計一切諸法，實從因緣和合而生，執之為有，是名有見。
⊙無見：眾生於一切諸法，妄計皆無自性，執之為無，是名無見。
【證嚴上人開示】
「學而無學自性覺，心外體相無實法，真如實法明空有，靜寂光中清澄地。」
學而無學自性覺
心外體相無實法
真如實法明空有
靜寂光中清澄地
也就是要說，學，人人都是要學而然後覺，但是我們若學佛，能夠瞭解徹底真理，真如本性明明覺了。不過，我們就是不知，多久多久的以前，六道輪迴的過去的過去，一直我們這個自覺本性，就受到無明遮蓋。
現在我們遇到佛法，開始我們要去追求，要去瞭解，人生怎麼來？我們又是將來要怎麼去？去哪裡？怎麼再來？這我們凡夫，沒有一個人能夠瞭解，所以必定要學。要學，「學而無學」，那就是回歸到本覺自性來，所以我們會常常一句話說「做中學，學中覺」。
所以說，「心外體相實無法」。心外的體相，我們眼睛看得到，外面的東西，哪一項是本來就是這樣的外形呢？沒有啊！花花草草，前次看的不是這些，前次看的已經凋零了。那些凋零過的花草，在大地上它花、草長起來，是要經過了，也是一段的時間，有人種花、有人顧花。所以這些東西，在我們的心外，如何完成起來？其實是「無實法」，沒有一項是本來就有，都是要經過了「因」──種子，經過了「緣」──大地、雨露等等，經過了「人」的整理，才能夠這樣在我們面前。(維持)多久啊？不知，幾天後又是再被，新的替換它。
這種「有」與「無」，在輪流中，這是無實法，每一項東西都是，人、緣、因合成起來。這張桌子、這間房子等等，在我們的心的，外面的物相、體相，實在沒有實法，沒有它原來就是。昨天的我，和今天的我是不同，每一秒鐘新陳代謝不斷，我自己的身體，一直行蘊中消逝。
孩子、嬰兒，不知覺中，哪一天在長大？最親的父母，摟在心懷裡的孩子，也不知道是什麼時候長大起來了。所以，這個體相，是不斷行蘊變遷，所以無實法。
「真如實法」就是「明空有」。這個真實法，我們就要去學、去瞭解。小乘法的人瞭解道理：萬物假合起來，不必執著，所以一切皆空，我少欲，我知足，我守我自己自身，明智保身，守我自己，外面的事情，我都不要管。像這樣，只是僅知道一半，知道法是一切假合，這知道，不過，這一切假合的「法」，是如何來？因果如何在輪迴？那種「妙有」要再去瞭解。所以，「真如實法」，是要「明空有」，空中妙有，才是真正的實法，真空妙有會合，才是真正圓滿的覺悟。
這就是我們人生，沒有一天，不是在這個行蘊中遷變，所以我們的無明、煩惱，就是受這種遷變的法牽引著，人間有這麼多顛倒亂想。佛法在這個時候產生，我們要趕快好好把握時間，將這個佛法瞭解之後，才有辦法「明事相」，這個顛倒亂想，就是要用法來治顛倒亂想，回歸那個「靜寂光中清澄地」。這是我們學佛的目的。
事，這個過程，人怎麼做才是真理？怎麼做才是真正是，人間在「妙有」中，去體會那個「空」，「真空」要如何去體會？也是要在「妙有」之中去了解，不過，人、事、物，在我們的人生過程中，我們的體會。
就如迦毘羅衛國，釋迦族，在皇宮的大花園裡，有一群的童子，都是六、七歲、七、八歲這樣的童子，這群都是王族，將近五百位童子，在園裡遊玩、玩耍。其中有一位叫做提婆達多，在花園，看到小鳥在樹上，他就用一支箭，對準那隻鳥，就射過去，那支箭射中了那隻小鳥。小鳥帶著傷和那支箭就這樣飛。
掉下去在另外一群童子的面前，其中，有一位叫做悉達多，悉達多太子，也是在童子群中。忽然間看到這隻小鳥，身上一支箭，他悲心起，把牠撿起來，趕快用藥敷牠。
提婆達多就一直跑，跑到悉達多太子的面前，伸出手來：「這隻小鳥是我的，是我射的，還我。」悉達多太子就說：「這隻小鳥是你射的，牠若是死了，我可以還你。不過，牠是我救活的，我不能還你。」就在那個地方在爭執不休。
這群童子的老師，這二位長者來了，到底是什麼事情？將這些事情說出來之後，這有智慧的長者判了這個道理：小鳥本來在空中飛，射殺牠，那就是一分傷害生靈，救牠是順人性。這種，天地有好生之德，所以就判悉達多太子有道理。
從此開始，提婆達多那個心的結，那個恨就在心裡，一直、一直輾轉到現代，在佛教中，是婆達多破壞佛法、破壞僧團。這個緣不斷延續、糾結下去，不過，釋迦牟尼佛成佛了，到了在《法華經》在授記，他還是心寬念純，同樣人人本具佛性，總有一天，提婆達多，也會覺悟的時候，所以在授記的當中，也為提婆達多授記，將來可以成佛。
可見，自性覺，就要看我們現在學，怎麼學？我們若是及時用心，對的，我們要用心精進，一心一向，那個方向不去偏差，用心精進，精進走的人，就先到達。其實，人人都走得到，能夠走到我們回歸真如覺性，要看時間長短而已。所以「學而無學」是「自性覺」。
佛陀在《(金剛)般若經》也是這樣說：「如來說第一波羅密，即非第一波羅密，是名第一波羅密。」
如來說第一波羅密
即非第一波羅密
是名第一波羅密
《金剛般若經》
這就是「覺」，學而無學的道理。來瞭解這個第一波羅密，這個「波羅密」那就是度彼岸──你過去，你還是要再過來，從凡夫的迷，到聖人的覺；到了聖人的覺，他還要回歸來度迷中的人，所以，來來回回。覺，要從學開始，「學而無學」就是學到最頂端，就是回歸如來本性，所以叫做「學而無學自性覺」。
大家要能清楚，前面，我們經文裡說，「是諸千二百心自在者，昔住學地，佛常教化言：我法能離生老病死，究竟涅槃。」
是諸千二百
心自在者
昔住學地
佛常教化言
我法能離生老病死
究竟涅槃
《法華經 譬喻品第三》
前面這段(經)文，是舍利弗他的表達，常隨眾——常常在佛身邊，這些人，心都已經很自在，方向已決定，聽佛受教，大家心自在。那個時候，都一直在「學地」，自己安分在佛所教化的環境中，也常常聽到佛說，這個教化，就是希望人人能夠遠離，這個生、老、病、死，一直到涅槃的境界。
我們要真正深入，在這個菩提覺中，人群中，去體會生、老、病、死的道理。然後，要如何，讓這個生、老、病、死，受盡苦難的人，也能夠體會，去度他，「行深波羅密」度他，道理讓他深刻瞭解，所以沒有生死的恐懼。這就是我們如何學法，才能夠很自在，生死是自然的法則，瞭解了，所以能夠這樣靜寂清澄，安然自在，這樣就去了，去了，又再回來，生死自如，這就是從佛法中得。
所以下面這段(經)文，又再說，「是學無學人，亦各自以離我見，及有無見等，謂得涅槃。」
是學無學人
亦各自以離我見
及有無見等
謂得涅槃
《法華經 譬喻品第三》
「學」，就是還在學地；「無學」，那就是已經將，所要瞭解的全都瞭解了。在這個千二百人，是以舍利弗為領導者。
是學無學人：
舍利弗為首
言己親受記
不復再有疑悔
此可分明
有學 有漏
無學 無漏人
如來為弟子授記
之深意
所以，舍利弗這樣自己親自，已經得到佛陀授記了，舍利利也表達了，他再也沒有疑悔，很深的相信、瞭解佛陀所說的法。
這已經開始要分，學識分類，「有學」就是有漏的人。守戒的觀念，還不很清楚，定力還不夠，智慧還沒有圓滿，這叫做「有漏」；也就是還有煩惱，智慧還沒有很充足，就是因為還有無明在，像一面鏡子，還沒有擦得很乾淨，這叫做「有漏」。他就要繼續學，所以「有學」。
「無學」就是無漏。已經該學的，佛陀所說的道理，很透徹清楚、分明，能夠接受、體會。所以，舍利弗，已經佛陀對在肯定、授記，這類叫做「無學」。已經該瞭解的事情都瞭解，現在就是要(進)趣行動，「法在行中、行在法中」，現在開始需要的就是要行動，這叫做「無學」，瞭解道理之後要行動，所以這就是如來要授記的對象。所以，戒、定、慧這三項，就是我們所要修的，就是為學體。
戒定慧三
正為學體
進趣修習
名為有學
進趣圓滿
止息修習
名為無學
我們學那個體，體、相、用，在修行的過程，我們要瞭解這個實體，這個實體，是什麼道理？剛剛說過，這些實體，其實，實體都沒有那個實相，沒有法在那個，一定很多因緣會合起來，才有這個「相」，這個「相」，就是讓我們在使用；佛法與這樣相同，我們要體入這個法的體，法的形象，我們如何來應用，叫做體、相、用。
所以，我們學就是「正為學體」，在學的當中要去透徹瞭解，瞭解就要向前前進，進修修習，聽了之後，要不斷溫習，所以「進趣修習，名為有學」。這都是我們的修學過程，這叫做「有學」。
而我們若是「進趣圓滿」，已經所做的一切都圓滿了，體、相應用自如，這在戒、定、慧，都沒有漏失掉，這樣這叫做圓滿。圓滿就「止息修習」，該學的全都學得很圓滿了，名叫做「無學」，你已經應用自如了，不會受這個人間事物，再污染我們，這叫做「無學」。
亦各自以離我見
及有無見等
謂得涅槃：
我見 謂我執
於非我法妄計為我
故名我見
「亦各自以離我見及有無見等」，這樣叫做「涅槃」。這個「我見」就是我執。人人都有這個執著，各人的想法，各人不同，各人的作法、方法，各人不同，那就要用「合和互協」，這樣為人群付出，是真、善、美。這也要我們人人，除掉了我見，撥開了我見，合和為同一個方法，這樣就能夠做事情很圓滿。
我們若還有我執，在人群中做事會很辛苦。自己的執著辛苦，困擾別人也是辛苦。所以，這個我執，非我法就是妄計，「這是我才對，你們全都不對。我跟你們說的，你們不聽，我很生氣。」這就是我們人有了我執，非我計我，這樣就一直對自己，就惹來很多煩惱。這種的我見，實在是要不得。
有見：
眾生妄計一切諸法
實從因緣和合而生
執之為有
是名有見
「有見」就是眾生妄計，一切諸法都是因緣和合，所以他認為這是「有」，所以「有」，有什麼？就很多的迷信產生了。不瞭解道理，就很多的迷信，我需要看日子嗎？今天要做什麼？是好還是不好？」「必須看方向，走這個方向是對或不對？」總是很多的執著。
無見：
眾生於一切諸法
妄計皆無自性
執之為無
是名無見
「無見」那就是「眾生於一切法，妄計皆無自性」，撥無因果，「執之為無」，這叫做「無見」。
這種「無見」，覺得這會變成了斷，「斷見」。「人死就死了，還有什麼因緣果報？沒有了。」就是這樣，就是作歹為非，做很多很不好的事情，不怕因緣果報，這種的人「鐵齒」，也是一種的執迷，「只要我歡喜，沒有什麼不可以。」這種人，就是「計無自性」，就是我歡喜就好，沒有其他，這種「執之為無」，這叫做「無見」。
總而言之，學佛，我們要取於中道，學在真真正正人生的真道理、走得通的路，尤其是應該走的路，方向要正確，這必定要用心學。要學，就要去做，「做中學，學中覺」。其實，這個覺是回歸自性覺，我們修行就是要這樣修，從「有學」學到「無學」，這種回歸自我本覺，這才是真正我們修行的方向。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Attain Realizations Through Learning (學與覺)
Date: March.17. 2015
“When we learn at the stage beyond learning, we can awaken to our intrinsic nature. Ultimate reality is not found in the substances and appearances outside our minds. In the True Suchness of ultimate reality we truly understand emptiness and existence and attain the state of clarity in the tranquil and still light.”
This tells everyone that we all need to first learn, and then awaken. By learning the Buddha’s Way, we can thoroughly understand true principles and awaken to our nature of True Suchness. However, for who knows how long, as we have transmigrated in the Six Realms, our intrinsic awakened nature has been covered with ignorance. Now that we have encountered the Buddha-Dharma, we must seek to understand how we came into this life and how we will leave this life. Where will we go? How will we return? As ordinary people, none of us understand this so we must learn. We must learn at the stage beyond learning, which means to return to our awakened nature. So, we constantly say, “Learning by doing, awaken by learning.” Thus, “Ultimate reality is not found in the substances and appearances outside our minds.” These substances and appearances are things we can see with our eyes, but is there anything that really is as it appears? No. The flowers you saw last time are not these. Those have all withered. Those withered flowers had once grown on the land. It took some time for someone to plant the flowers and take care of them.
So, external objects like these all go through a process of formation. Truly, they are “not ultimate reality.” There is not one thing that has always existed. First, there has to be a “cause, a seed,” and then “conditions” such as soil, rain, dew, etc. Then they must be arranged by human hands before they appear here in front of us. How long will they last? After a few days, they will be replaced. This cycle between existence and non-existence demonstrates that they are not ultimate reality.
Everything is formed by the convergence of humans, causes and conditions. This desk, this room and so on, all the things we see outside our minds, these substances and appearances, do not truly exist. They have not always been that way.
The “me” you saw yesterday is not the same “me” that you see today. Every second, the old is replaced by the new. My body continues to [metabolize] through these infinitesimal changes. Infants become children without our being aware of it; when did it happen? Parents hold their dear children in their embrace, but suddenly it seems that they are all grown up. So, substances and appearances continuously go through infinitesimal changes; this shows that they are not the ultimate reality.
“In the True Suchness of ultimate reality, we truly understand emptiness and existence.” Ultimate reality is something we must learn about and understand. Small Vehicle practitioners understand the principle that all things only come together in a temporary union. “There is no need to be attached; everything is empty in nature. I have few desires, so I am content. I will cultivate myself, and with clear wisdom, I can protect myself. I will not bother with external matters.” This is only a partial understanding. They know that everything is a temporary union. But how did all of these temporary unions come about? How does the law of karma continue the cycles of existence? Wondrous existence is something we must understand more fully.
[To reach] the True Suchness of ultimate reality we must “understand emptiness and existence”.Only wondrous existence in emptiness is the ultimate reality.Only by unifying emptiness and existence can we attain a truly perfect realization.The truth is that, in our lives, there is not one day that we are not going through the infinitesimal changes of the aggregate of action.
Thus, with our ignorance and afflictions, we are affected by these ever-changing phenomena.
In this world, there is so much confused and distorted thinking.
Now that we have encountered the Buddha-Dharma, we need to immediately seize this moment.Only by understanding the Buddha-Dharma, can we understand worldly appearances.Our confused and distorted thinking must be corrected by applying the Dharma and returning to “the state of clarity in the tranquil and still light”.This is the goal of learning the Buddha’s Way.
Through the workings of things, we must find a way to learn the true principles.What can we do in this world so that, as we live in “wondrous existence,” we can realize “emptiness”?To experience “true emptiness,” we have to understand it in “wondrous existence”.
The people, matters and objects we encounter over the course of our lives are what we must experience.For instance, in the kingdom of Kapilavastu, ruled by the Sakya clan, in the great garden within the palace, there was a group of children, all of them six, seven or eight years old.They were all part of the royal family.Nearly 500 children were there playing in the garden.
One of them was named Devadatta.In the garden, he saw a small bird on a tree so he aimed an arrow at the bird and shot at it.The arrow hit the bird and, though injured, the bird still tried to fly with the arrow in him.He collapsed in front of another group of children.
One of them was a boy named Siddhartha; Prince Siddhartha was also among this group.When he saw this small bird with an arrow in his body he felt a sense of compassion and picked him up to apply some medicine.
Devadatta ran up to Prince Siddhartha.Holding out his hand, he said, “Thus bird is mine. I shot him, give him back to me.”
Prince Siddhartha said, “You shot this bird and if he had died, I would have given him to you. But as I saved his life, I won’t give him back to you.”
Standing there, they continued to argue.The teachers for this group of children, two elders, walked over.“What’s going on here?”After everything had been explained, these wise elders pronounced their judgment.
The small bird was originally flying in the sky.Shooting him was bringing harm to a living thing.Saving him is in accord with our human nature, and since nature embraces living beings, they judged that Prince Siddhartha was right.
From then on, Devadatta felt hatred in his heart, which stayed there [even at this Dharma-assembly].In the Buddha’s teachings, [we hear of how] Devadatta slandered the Dharma and tried to destroy the Sangha.This karmic connection continued to entangle them.
But Sakyamuni Buddha had attained Buddhahood, so now, in the Lotus Sutra, as He was bestowing predictions of Buddhahood,.
He still had a spacious mind and pure thoughts.Everyone intrinsically has Buddha-nature, so one day, Decvadatta will also be able to attain enlightenment.
Therefore, when the Buddha bestowed predictions, He also bestowed a prediction upon Devadatta that he would also attain Buddhahood.Clearly, awakening to our intrinsic nature, depends on how we are learning now.
If we can be mindful right away, we will diligently practice [the right teachings].We must wholeheartedly move in that direction without deviating in the slightest and put our hearts into diligently advancing.Those who walk diligently will arrive first.
In fact, everyone can get there.We can all return to our awakened nature of True Suchness; the only difference is in how long it takes.“When we learn at the stage beyond learning,” we can “awaken to our intrinsic nature”.
In the Diamond Sutra, the Buddha also says, “The foremost parameter spoken of by the Buddha is not the foremost paramite. Therefore it is called the foremost paramita.”
This is awakening to the principles of learning beyond the stage of learning.After we understand the foremost paramita, we are to reach the other shore, but after getting there, we must come back.We go from the deluded state of ordinary people to the awakened state of noble beings. After attaining a noble being’s awakened state, we have to come back to transform deluded people. So, we must go back and forth. This awakening starts with learning. “When we learn at the stage beyond learning, our learning has reached the ultimate, which is return to our Tathagata-nature.
So, “when we learn at the stage beyond learning, we can awaken to our intrinsic nature”. Everyone must clearly understand this. Previously, in the sutra it was stated,
“The 1200 people here, whose minds are free and at ease, were once at the stage of learning. The Buddha always taught and transformed them by saying. My Dharma can free you from birth, aging, illness and death and will enable you to ultimately attain Nirvana.”
In this previous passage, Sariputra described the retinue that was constantly by the Buddha’s side. These people’s minds were already at ease; they were determined in their direction. By hearing the Buddha’s teachings, their minds were put at ease. At that time, they were still at the “stage of learning”. Everyone was at ease with being in an environment where they were being taught by the Buddha.
They also frequently heard the Buddha say that, by giving everyone these teachings, He hoped they could all be free from birth, aging, illness and death so they could reach the state of Nirvana. To truly penetrate our awakened nature, we must go among people to experience the truths of birth, aging, illness and death. Then we must help those who, because of birth, aging, illness and death, experience all kinds of suffering, to also realize these truths and be transformed. We must penetrate and practice the paramitas to deliver them. By helping them to understand the principles, they will be free of the fear of birth and death. This is how learning the Dharma can lead to a state of freedom. Understanding that birth and death are natural laws, they can attain a tranquil and clear state; they are able to pass away peacefully. After leaving, they will come back again, living and dying in a state of ease. This is learned from the Buddha-Dharma. Therefore, the next passage continues, saying,
“Those at and those beyond the stage of learning, each believing that they had freed themselves from the view of self and the views of existence and non-existence, and so forth, claimed to have attained Nirvana”.
Some people were still at the stage of learning. Those beyond learning had already understood everything that must be understood. For these 1200 people, Sariputra was the leader.
“Those at ad those beyond the stage of learning: Sariputra was their leader. He said that because he had already received the Buddha’s prediction for attaining Buddhahood, he no longer had any doubts or regrets. This shows the distinction between those at the stage of learning, people with Leaks, and those beyond the stage of learning, people without Leaks. This is the deeper meaning behind the reason that the Tathagata bestowed predictions of Buddhahood among His disciples.
So, Sariputra himself had personally received the Buddha’s prediction for attaining Buddhahood. Sariputra also expressed that he no longer had any doubts or regrets. He deeply believed in and understood the Buddha’s teachings. Here, he began to divide people who were learning into different categories. “Those at the stage of learning” have Leaks. They are not clear on how to uphold precepts. Their Samadhi is not strong enough, and their wisdom has not matured. This is called having Leaks. Having Leaks means they still have afflictions. The wisdom they have will be insufficient as long as there is still ignorance in their minds. Their minds are like a mirror that has not been wiped clean. They still have Leaks so they need to continue learning. Thus they are “at the stage of learning”. “Those beyond the stage of learning” have no Leaks. Everything they needed to learn, all the principles that the Buddha taught, was already completely clear to them. They could accept and experience this truth.
So, Sariputra, who had been affirmed by the prediction bestowed upon him by the Buddha, was in the category of “those beyond learning”. Those people had already understood all the things that they should understand. Now it was the time to act.
The Dharma must be in their actions, and they must act in accord with the Dharma. From now on, what was needed was action. This is “the stage beyond learning”. After understanding principles, they must act. These were the ones the Tathagata would bestow predictions upon. So, precepts, Samadhi and wisdom are what we have to cultivate; these are the essence of our learning.
“The Three Flawless Studies are the essence of learning. Those who advance in practice are at the stage of learning. Those who advance in perfection, the practice of bringing the mind to rest, are beyond the stage of learning.”
What we learn has an essence, appearance and function. In the course of our spiritual practice, we must understand its essence. What are the principles of this essence? As we just discussed, this essence is not ultimate reality. No phenomenon inherently exists; many causes and conditions must converge in order for us to see this appearance. Appearances have a function we can make use of. The same applies to the Buddha-Dharma. We have to realize the essence of the Dharma, the appearance of the Dharma, and how to apply its functions. This is the essence, appearance and function.
What we learn is “the essence of learning.” As we learn, we need to thoroughly understand. As we gain understanding, we have to move forward and advance through practice.After hearing the Dharma, we must constantly review it.
“Those who advance in practice are at the stage of learning.” This is all part of our spiritual practice. This happens “at the stage of learning.” If we are “advancing in perfection, then everything we do is already perfect, and we feely apply our understanding of essences and appearances.” Our practice of precepts, Samadhi and wisdom will be flawless and without Leaks. This is called perfection.
Perfection is “the practice of bringing the mind to rest.” When we have perfected what needs to be learned, we are “beyond the stage of learning.” We can already freely apply [what we have learned] and will not be defiled by worldly matters or objects and will not be defiled by worldly matters or objects.
This is “the stage beyond learning. ”
“Each believed that they had freed themselves from the view of self, the views of existence and non-existence and so forth.” They called this nirvana. “View of self” is an attachment to self, Everyone has this attachment.
Everyone has different way of thinking. Everyone’s way of doing things is different. So, we talk about, “unity, harmony, mutual love and concerted effort.” Giving to the world in this way creates a state of truth, goodness and beauty. This also requires every one of us to eliminate our view of self and be united in the way we do things. Then we can do things in perfect harmony. If we still have attachment to self, it will be very hard to do things among people. Our attachments cause hardships for ourselves and will also cause hardships for others.This comes from attachment to self. “Not doing things my way is miscalculation.” “I am right; you all are wrong.” “When you don’t listen to what I say, I get angry.” When we have an attachment to self, we can a permanent self where there is none. This will continue to create many afflictions for us. We must avoid having this view of self.
“The view of existence is when sentient beings deluded cling to all phenomena as having real existence” from the convergence of causes and condition. They think of as “existence”. If there is “existence,”what is it that exists? This is how many superstitious beliefs arise. If we do not understand the principles, we will end up with many deluded beliefs.
“Do I need to look for an auspicious day?” “Is today a good day for doing this or not?” “I have to look for an auspicious direction.” “Is this the right direction to go in or not?” In any case, people have so many attachments.
“The view of non-existence” is “Sentient beings deludedly cling to all phenomena as being without an intrinsic nature.” Thus they deny the law of karma; “They are attached to its non-existence.” This is called “the view of non-existence”, it is easy for them to develop “view of nihilism”
“When people die, that’s it.” “There will be no more karmic retribution.” For this reason, they commit all kinds of evil and do many unwholesome things without fear of karmic retribution.
These people are very stubborn. This is also a form of deluded attachment. They think “As long it makes me happy, This kind of person ”clings to all [phenomena] as. They do whatever makes them happy; They are “”attached to non-existence”; this is called “the view of non-existence.”
In summary, Buddhist practictioners we have to take the middle path and learn the true and proper principles of life so we can walk a road that leads somewhere, in particular the road that we should take. We must make sure our direction is correct: this is something we must mindful learn.¬¬¬¬¬¬If we want to learn, we must act. “Learn by doing, awaken by leaning. ” In fact, this awakening is returning thought to our awaked nature.This is how we should engage in spiritual practice.Going from the “ stage of learning”to “the stage beyond learning”, we will return to our intrinsic awakened nature. This is the true direction of our spiritual practice. Therefore, everyone must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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