20150318《靜思妙蓮華》妄計執見離因果 (第524集)
（法華經•譬喻品第三）
⊙「學戒定慧修無漏學，在因位中稱為有學，在果上則是謂無學。」
⊙「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》
⊙「而今於世尊前聞所未聞，皆墮疑惑。善哉！世尊！願為四眾說其因緣，令離疑悔。」《法華經譬喻品第三》
⊙聞所聞而未悟，以有我見故生，有無等邊邪見，此有無見等總攝有無、斷常二見而言。
⊙斷見：是堅持人死之後，身心斷滅不復再生的邪見。 常見：是堅持身心常住，永恆不滅的邪見。
⊙眾生妄計一切諸法，實從因緣和合而生，執之為有，是名有見。
⊙謂眾生於一切諸法，妄計皆無自性，執之為無，是名無見。
⊙舍利弗言：佛昔自說，我法能離現前所見生老病死之苦，究竟涅槃。
⊙諸人由是如法修行，定知已滅苦因，決證涅槃。
⊙今復聞佛捨權就實之說，則彼各不知自當作佛。
⊙復不知先所證得者果為何法，故墮疑惑，願世尊為四眾說其因緣，令斷疑悔。
【證嚴上人開示】
「學戒定慧修無漏學，在因位中稱為有學，在果上則是謂無學。」
學戒定慧修無漏學
在因位中稱為有學
在果上則是謂無學
「學」與「無學」，「學」者是「有漏」，「無學」者就是「無漏」。有漏、無漏，最重要就是我們要修戒、定、慧。
修，就是要學，學就是修。這個人說話很沒有道理，我是不是心很生氣呢？忍不住了，開口就罵出去，要不然，就是散播是非，這是口(業)。或是這種欲念，真的是很誘惑人，我很喜歡，向前取，甚至是不擇手段，取。這是對或不對呢？自己要好好思考。
人、事、物，會讓我們日常生活中，擾動了我們的戒、定、慧，因為這樣，所以我們就要修，不要被外面的境界──人的聲音、臉色、動作，讓我們起心動念。所以我們必定在人、事、物中，我們要很戒慎，修「無漏學」，「無漏學」就是，戒、定、慧無漏。要常常要將心顧好，不要法入心，又被漏掉，所以我們要修，從學中不斷不斷，戒、定、慧要顧守，一直到最盡頭，就是「無漏學」，我們都顧著，這就是在因中。
修行，與在修學位是同樣，這是小學的學位，中學，取得中學的學位，取得大學的學位。我現在在修課，這個過程，在學的過程，都是叫做「因」。學位拿到了，這才是叫做「果」，所以在果上即是「無學」。若在因的過程都還是「有學」，我們在修行的過程，這都還是「有學」，一定要修到結果出來，那就是，世間一切的染著，不會來沾惹我們的心。
其實，在佛的時代，也有一次佛陀在迦毘羅衛國。有一位叫做摩訶男，他就問佛：「佛啊，我常常都聽，聽佛說法，知道，知道修行就是要解脫。但是，這個解脫，我常常都這樣想：到底這個解脫，這個意思，是不是要心很定，才能夠解脫嗎？要先得定，後解脫，或者是先解脫，後得定呢？或者是定與解脫這樣平齊？這我還不很清楚，到底是我還沒有修到位，或者是全部還沒有修，所以沒感覺呢？這我都不瞭解，請佛陀為我開示。」
佛陀默然，沒有回答。再次問，佛陀還是默然。經過了反覆三次以上，這當中，阿難在佛陀的身邊；佛陀身體不好，這段時間才休養，所以，阿難自告奮勇，他代替佛陀向摩訶男回答，就說：「如來說於學戒。」這是修行第一步。
我們人在人群中，我們的心的無明反覆，會的，就是因為失戒。我們現在開始學佛，要先「學戒」，所以佛陀對弟子要先說戒，甚至也說「無學」之戒。也說「學定」，除了說戒以外，也是教我們就要學定，也是說「無學」之定。佛陀還說「學慧」，也是說「無學」之慧。所以，佛說解脫、學解脫，也是說彼「無學」解脫，這是佛陀時時向我們教育。
意思就是說，專心修戒，那就自然得定；有戒，就不會受外面的欲，種種的環境來誘惑，自然慢慢地心就會定下來；心一定下來，就不會受外面的人、事、物，來干擾我們，所以自然就會有智慧。是佛陀常常這樣說。
但是，摩訶男他就問阿難：「若這樣，佛，如來說戒，或者是到『無學』戒，這是如何分別？」阿難就又再告訴他：「佛陀教我們就是要用堅定耐心，修種種善法，修很多很多的善法，自然慢慢就到達盡諸有漏。盡諸有漏，意思就是說，這些法全都入心，法全都沒有缺漏，這要經過一段很長的時間，耐心來學。這不是心想要求，就能夠得。」
摩訶男冷靜下來，來聽阿難說的法，應該就是佛陀所說的法，因為阿難時時在佛的身邊。阿難的回答，佛陀還是默然，應該阿難替佛回答，這個法是肯定的。
總而言之，「學」就是這樣，佛陀在世的時候，隨佛在修行，同樣也有這樣的迷惑，到底戒、定、慧，是要戒先，還是定先？要能夠解脫，你若缺戒、缺慧，哪有辦法解脫呢？所以定與解脫，一定要有戒，才有辦法定，才能生慧，有智慧，才真正能夠解脫。
我們過去有說過了，「五分法身」──戒、定、慧、解脫、解脫知見，之所成就。要解脫，就是戒、定、慧的知見，都要很充足，這叫做「五分法身」，所以我們修學佛法，「學」與「無學」，就要看我們的戒、定、慧、解脫，這個戒、定，就是在修行的過程，與修到那個盡頭的結果，那就是「有學」；還在修的過種叫做「有學」，盡頭就是「無學」，就是完全瞭解之後，這個「知見解脫」。我們學佛，「五分法身」是很重要，大家要很用心。
前面我們說，「是學無學人」。「是學」就是還在「學地」，這個「學」的因位上。「無學」就是已經「漏盡」了，我們所要修的學位，都已經修完了，所瞭解的事情、知見，很充足。就像阿難，了解佛陀的體力，阿難他代替來回答，摩訶男也很滿足。像這樣「有學」，在這個學地，有的人懂得較深，瞭解較多，懂較深，瞭解較多，就代替回答，這就是都在學位、因位，在這個因的地位中的過程。
所以像這樣，「亦各自以離我見，及有無見等」，昨天都解釋過了。
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》
有的人「執有」──這都永遠是我有的，我要追求的等等，無法解脫。或者是知道，這是假合，假合，一切皆空，所以這個事情，我獨善其身，我不要去爭取。這樣在過日子，這樣也不對。所以一直在說，「妙有真空」、「真空妙有」，我們要取於中道。
一切既空，心無掛礙、無執著，但是要入人群中，人群，這個種種的濁氣，不會污染到心，能夠將法輪輪轉在人群，去度眾生，那就是從凡夫，凡夫心地鋪得好，好來接覺悟的菩提道，這叫做經中道。「空」、「有」合併起來，在這個中道上，來去自如，能夠這樣，這才叫做「無漏學」。
「而今於世尊前聞所未聞，皆墮疑惑。善哉！世尊！願為四眾說其因緣，令離疑悔。」
而今於世尊前
聞所未聞
皆墮疑惑
善哉世尊
願為四眾
說其因緣
令離疑悔
《法華經譬喻品第三》
因為在場聽佛說法的人，有的人都瞭解，卻是還有人還有以為：我已經離開「我見」了，「有」、「無」二見，以為這樣全都離開了。所以，像這樣的人，自以為是。
現在大家都在佛前，所聽到佛陀所說的，人人都可以成佛，這大家有疑。所以很感恩，「善哉」，就是讚歎的意思。從內心的感恩，感恩世尊，過去這樣不斷循循善誘，現在還有疑的人還有人還未很瞭解，要請佛陀為四眾說因緣，這個因緣到底是怎麼樣，讓大家能夠脫離那個疑。
所以說「聞所聞而未悟」。其實所說的「未聞」，「聞所未聞」，其實聞而未悟，不是未曾聽過。佛陀四十多年間，他用權巧，妙權方便在說法，應該人人，這個真理都有聽到，但是「聞所聞而未悟」，還無法去體會到。
聞所聞而未悟
以有我見故生
有無等邊邪見
此有無見等
總攝有無、斷常
二見而言
就是因為還有「我見」，大家還有執著於「我」──我、我所見、我的見解。我的見解是「有」，一切都是「有」；有這些因緣，這樣所組合起來。有的就認為一切是假合，這種全都是偏，我們昨天也有解釋過了。
「有」「無」等，「有見」、「無見」等等，這都叫做「邊邪」。他若只偏於「空」，就撥無因果；而若只偏於「有」，只執著在這個因果（註一）。所以必定要「空」、「有」會合，這樣就叫做中道。所以，有無等邊邪之見，這都是叫做「無見」、「有見」，執空、執有的人，或者是「斷見」、「常見」。
斷見：
是堅持人死之後
身心斷滅
不復再生的邪見
常見：
是堅持身心常住
永恆不滅的邪見
我們若「斷見」，什麼都沒有，所以就會放縱自己、很自大、為非作歹的事情，他就是不怕，這也不對。「常見」，就是感覺我現在做人，我下輩子也同樣來做人，豬永遠都是豬，所有的境界，都是定論在那裡，這樣也不對。
所以佛陀要斆我們的，讓我們知道六道輪迴，無不都是在我們的日常生活中，所修一切這個因的種子，入我們的藏識，累積起來，隨因招果等等。這些道理我們應該清楚。所以我們不要有「斷見」，也不要有「常見」。
「眾生」都是這樣在妄計，一切的諸法，不是很清楚，自己虛妄去計畫，這就不對。
眾生妄計一切諸法
實從因緣和合而生
執之為有
是名有見
我們應該要循規、要瞭解，因為這個因緣會合，沒有那個無中生有，「有」的成就，一定有它的道理與因由。
謂眾生
於一切諸法
妄計皆無自性
執之為無
是名無見
所以眾生於一切諸法，皆是妄見、沒有自性，這種的人，叫做「無見」。這事情，大家若都能清楚，這個人、事、物、理若能通，這樣自然我們瞭解，自然我們對這個定、慧清楚。
舍利弗言
佛昔自說
我法能離
現前所見
生老病死之苦
究竟涅槃
所以舍利弗對佛陀那分的感恩，因為這些道理，讓舍利弗都已經清楚了，只是希望，希望能夠其他的人，更加清楚一點。舍利弗很感恩佛陀四十多年來，「佛昔自說」，佛陀過去就這樣開始說：「我法能離現前所見生老病死之苦，究竟涅槃」。
因為佛陀必定要說的法，一定要在現在的人人，感受得到的，要從世間人類感受得到的法，開始說，所以他說苦、集、滅、道。
所以從生、老、病、死，人間，大家都看得到、感受得到。生、老、病、死是自然的法則，但是一生人間，病、死就是難逃，所以這叫做無常。了徹了這個道理，趕緊懂得要修行，按照人生的軌道走，按照佛陀所說的法修，這樣才能夠到達了，那分究竟涅槃。究竟涅槃，就是心靜寂清澄，還要再堅守志玄虛漠，這個道才能走得穩。
諸人由是
如法修行
定知已滅苦因
決證涅槃
所以，「諸人由是如法修行，定知已滅苦因」，這樣一路走過來，一定一定能夠知道，要如何來滅，滅掉了這個苦因，決定能夠證涅槃。按照道理來走，那就是到道理的盡頭，我們無不知、無不解，無不解脫。所以，現在聽，又再聽，聽佛說捨權就實。
今復聞佛
捨權就實之說
則彼
各不知自當作佛
過去四十多年間的方便說，回歸一乘實法，那就是法華的境界。大家應該可以作佛，只是我們人人不知不覺，所以這個時候需要佛陀來證明。
所以「果」，就是他們知道那個時候，聽，沒有覺悟，現在已經瞭解了，因為沒有覺悟，所以他會「墮疑惑」。
復不知
先所證得者
果為何法
故墮疑惑
願世尊為四眾
說其因緣
令斷疑悔
這過程是舍利弗在敘說，世尊已經為四眾說因緣，希望大家要好好斷除疑悔。
這是舍利弗向佛陀說感恩，向大家證明是佛陀有說過。舍利弗是過來人，因為過去一段，他自己也是墮疑悔、墮疑網。聽佛解釋了，人人都有與佛同等的佛智，所以舍利弗也清楚、瞭解，才能夠得受佛記。
所以我們學佛要用心，要去瞭解、體會，這樣自然法在我們的心、在我們的行動中，這樣從迷到覺，回歸本性。要看我們，時時多用心。
[註一] 「空見」指不承認三世因果之理，或執著於空法而全然否定諸法存在之妄見。
「有見」指執著於有之偏見。又作常見。即妄執世間萬物皆具有恆常不變的實體之見解，如認為吾人固定不變，我體常存；又如主張「人常為人，畜生常為畜生，貧富恆常不變動」等說法，皆屬有見。
Explanations by Master Cheng-Yan
Subject: Delusions Lead to Denial of the Law of Karma (妄計執見離因果)
Date: March.18. 2015
“Learn precepts, Samadhi and wisdom to cultivate the flawless studies. Those in the state of creating causes are at the stage of learning. Those in the state of receiving effects are beyond the stage of learning.”
Those at and beyond the stage of learning differ in that those who are at the stage of learning have Leaks, and those who are beyond the stage of learning do not have Leaks. Whether we have Leaks or not, it is most important that we cultivate precepts, Samadhi and wisdom. To practice, we must learn. To learn, we must practice.
When a person says something unreasonable, should I become angry? If we cannot control ourselves, once we open our mouth, we criticize them or begin to spread conflicts. This creates karma of speech. We may also see objects of desire that are very tempting.
We like them very much, so we want to grasp them. We may try to obtain them by any means possible. Is this the right thing to do or not? We must contemplate this carefully. The people, matters and objects in our daily living may disturb our cultivation of precepts, Samadhi and wisdom. This is why we must engage in spiritual practice. We cannot let external conditions such as the tone, facial expressions or actions of others to cause thoughts to stir in our minds. So, as we interact with people, matters or objects, we must be very disciplined and cultivate the flawless studies.
The flawless studies are precepts, Samadhi and wisdom that prevent Leaks. We must constantly safeguard our minds so that the Dharma we take to heart will not leak out again. To do this, we must practice from what we learn, we must continue to uphold precepts, Samadhi and wisdom until we reach our goal. These are the flawless studies, and we must uphold them. This is the state of creating causes. Engaging in spiritual practice is just like earning a degree. This is the primary school level. In high school, we earn a diploma. Then we may earn a bachelor’s degree in college. Now it is like we are taking classes. During the process of learning, we are in the state of creating causes.
After we attain our degree, we are then in the state of receiving effects.So,when we are beyond the stage of learning. If we are in the state of creating causes, we are still at the stage of learning. When we are engaging in spiritual practice, we are still in the stage of learning. We must engage in practice until we attain the effect. That is when none of the defilements in this world can affect our minds.
During the Buddha’s lifetime, He [often] went back to the kingdom of Kapilavastu. [He met] a man named Mahanama, Mahanama asked Him, “Venerable Buddha, I often listen to You as You teach. I know that we engage in spiritual practice to attain liberation. However, I constantly wonder about liberation. Just what is the meaning of liberation? Do we have to be in a state of Samadhi in order for us to attain liberation? Should we attain Samadhi before liberation, or liberation first, and then Samadhi? Or should we attain them both simultaneously? I am still not clear on this. Is it because I have not yet reached that state in my practice or that I have completely not cultivated them at all, so that I have no sense of it? I do not understand any part of this. Venerable Buddha, please explain it to me.”
The Buddha was silent and gave no reply. The man asked again, and the Buddha remained silent. Mahanama asked this more than three times. As this was happening, Ananda was standing by the Buddha side. “The Buddha is not well; He is still in a period of recovery.” So, Ananda volunteered to answer Mahanama’s questions on the Buddha’s behalf.
He said, “The Tathagata said to first learn the precepts.” It is the first step of spiritual practice. As we interact with people, our minds are repeatedly covered by ignorance, because we have not been able to uphold precepts. So, when we begin to learn the Buddha’s Way, we must first “learn” the precepts.That is why the Buddha began by teaching the precepts to His disciples.
He even taught precepts beyond the stage of learning.He also taught everyone to “learn” Samadhi.In addition to teaching about precepts, He also taught everyone to develop Samadhi and taught the Samadhi beyond the stage of the learning.
The Buddha also taught people to “learn” wisdom and taught wisdom beyond the stage of learning.
So, when the Buddha spoke of liberation and learning [to achieve] liberation, He also taught liberation beyond the stage of learning.
This was what the Buddha constantly taught us.
This means that if we focus on cultivating precepts, we will naturally attain Samadhi.If we uphold precepts, we will not be tempted by objects of desire in our surroundings.Then naturally our minds will settle down.When our minds are in this state of Samadhi, the people, matters or objects around us will not disturb us.
Then wisdom will naturally arise.This is what the Buddha continually taught.But then Mahanama asked Ananda, “If so, since the Buddha spoke of precepts and precepts beyond the stage of learning, how do we differentiate them?”
Ananda then told him, “The Buddha taught us to be firm and patient as we practice virtuous Dharma. When we cultivate many virtuous teachings, naturally we can gradually eliminate all Leaks. Eliminating all Leaks means that we have taken all the Dharma to heart and none of it will leak out. It will take a very long time to patiently learn this. We cannot attain this simply because we want to.”
Mahanama calmly listened to Ananda’s teachings, [and felt it] was likely what the Buddha would have taught, because Ananda was always by the Buddha’s side.While Ananda answered, the Buddha still remained silent, indicating that Ananda’s answer on His behalf likely met with His approval.
In summary, this is how learning happens.Many of those who followed the Buddha in practice during His lifetime felt the same confusion.To cultivate precepts, Samadhi and wisdom, should we begin with precepts or Samadhi?If we want to attain liberation, but lack precepts and wisdom, how can we possible become liberated?
To attain Samadhi and liberation, we must uphold precepts.Only then can we attain Samadhi and give rise to wisdom.We must have wisdom to truly attain liberation.
I have previously mentioned the Fivefold Dharmakaya (Dharma-body).Precepts, Samadhi, wisdom, liberation and liberated understanding and views comprise the Fivefold Dhamrakaya.
To become liberated, we must be replete with understanding and views to precepts, Samadhi and wisdom.This is called the Fivefold Dharmakaya.Thus, we must study and practice the Buddha-Dharma.Going beyond the stage of learning depends on our cultivation of precepts, Samadhi, wisdom and liberation.
Precepts and Samadhi are part of the course of our spiritual cultivation, and when we complete that spiritual cultivation, we will be beyond the stage of learning.While we are still in the course of our practice, we are at the stage of learning.When we are finished, we are beyond the stage of learning.When our understanding is complete, we will have liberated understanding and views.
For Buddhist practitioners, the Fivefold Dharmakaya is very important.We must all be mindful of it.
Previously, we mentioned “those at and those beyond the stage of studying.”Those at the stage of learning are still in the state of creating causes of learning.Those beyond the stage of learning have no Leaks.If we have complete our studies and received our degree the matters that we have understood, our understanding and views are quite abundant.
This is like Ananda; he understood the Buddha’s physical condition, so he replied on His behalf, and Mahanama was satisfied with the answer.Thus, some of those at eh stage of learning have a deeper, better understanding.Those with a deeper understanding, could answer in place of [the Buddha].
They were at the stage of learning, creating causes.They were in the process of creating causes.
So, [people at the assembly] “each believed that they had freed themselves from the view of self, the view of existence and non-existence and so forth”.I explained this yesterday.
Those at and those beyond the stage of learning, each believing that they had freed themselves from the view of self, the view of existence and non-existence, and so forth, claimed to have attained Nirvana.
Some people are attached to existence.“This will be mine forever. This is what I want to pursue” and so on.They cannot attain liberation.Some people realize, “[Everything is] a temporary union; everything is empty in nature. Therefore, I only seek to awaken myself, I do not want to fight for anything else.”
This is also not the right way to live.
So, I have been talking about “wondrous existence in true emptiness” and “true emptiness in wondrous existence”. We must choose the Middle Way. Since everything is empty, our mind can be free of hindrances and attachments. However, we must still go among the people. If, while doing so, we can prevent our minds from being defiled by impurity, we will be able to turn the Dharma-wheel and transform other sentient beings. We must pave a smooth path that begins at the state of ordinary people and connects to the Bodhi-path to enlightenment. This is how we walk the Middle Way.
When we know both “emptiness” and “existence”, we can walk the Middle Way and come and go with great ease. If we can do this, we have cultivated “the flawless studies”.
“Yet now, from the World-Honored One, they hear what they never heard before, causing them all to fall into doubt and delusion. Excellent, World-Honored One. May you, for the sake of the fourfold assembly, speak of these causes and conditions to enable them to shed their doubts and regrets. ”
Of all of those who listened to the Buddha teach, some had understood the Dharma completely. Yet there were others who believed that they had already transcended the view of self and the views of existence and non-existence. They thought they had transcended all these views. People like this think they are always in the right. Now, in the presence of the Buddha, they heard Him say that everyone can attain Buddhahood. This was something some people had doubted. So, [Sariputra] was very grateful “Excellent” was meant as praise. He was deeply grateful to the World-Honored One for having patiently guided them in the past. At this assembly, some people still had doubts, and some did not yet thoroughly understand. So, for the sake of the fourfold assembly, he asked the Buddha to explain just what these causes and conditions were, to enable everyone to shed their doubts.
“Some heard what they heard, but did not awaken”. In fact, when talking about how “they hear what they never heard before”, it actually means they heard but did not awaken. It is not that they had not heard it before. For more than 40 years, the Buddha taught with provisional skillful means. Everyone should have heard these true principles. However, “Some heard what they heard, but did not awaken”. They had no way to experience its truth.
“Some heard what they heard but did not awaken. Because of the view of self, they gave rise to deviant and extreme views such as the views of existence and non-existence. These views of existence and non-existence and so on can be summarized as the two views on existence and non-existence, or nihilism and eternalism.”
This is because people still have a view of self. They are still attached to the “self”, to their own views and understanding. Their perspective is one of “existence”, that everything truly “exists”. But things actually arise from the convergence of causes and conditions. Some people believe that everything is a temporary union. Both views are extreme views.
We discussed this yesterday. “Existence” and “non-existence”, views of existence and non-existence and so on are all extreme views. If we are biased towards “emptiness”, we will deny the law of karma. If we are biased forwards “existence”, we are attached to the law of karma. So, we must unity our understanding of both “emptiness” and “existence”. This is the Middle Way. So, “the deviant and extreme views such as “the views of existence and non-existence” is talking about the views of people who are attached to “emptiness” or “existence”, or to “views of nihilism” or “views of eternalism”.
“The view of nihilism: The extreme view that, after people die, they will never be reborn. The view of eternalism: The extreme view that the body and mind are ever-abiding, eternal and will never cease.”
People who have “the view of nihilism believing [no karma] exists, will indulge themselves and become arrogant and do unwholesome deeds. They are not afraid of anything. This is not a correct view. When we have “the view of eternalism”, we think that since we are human in his life, then we will also be human in our next life, and that a pig will always be a pig. The belief that all beings are fixed in their cycles of existence is also not correct. This is why the Buddha taught us that our transmigration in the Six Realms is solely a result of the causes and seeds that we create in our daily living and accumulate in our storehouse consciousness. Thus our karmic causes lead us to karmic effects. We should clearly understand these principles.
So, we must not cling to “the view of nihilism” or “the view of eternalism”. That is how sentient beings cling to deluded views of all phenomena. By not clearly understanding them, we deludedly make plans based on them. This is not correct.
“Sentient beings deludedly cling to all phenomena as having real existence from the convergence of causes and conditions. This attachment to existence is the “view of existence”.
We should follow the rules and understand that things arise because of the convergence of causes and conditions; things do not arise out of nothing. For something to come into “existence”, there must be principles and causes [that bring it about].
“However, some sentient beings, cling to all phenomena with the deluded view that all things have no intrinsic nature. These people have the “view of non-existence”.
If we can clearly understand this, if we understand people, matters and objects then naturally we can understand and be clear about Samadhi and wisdom.
So, Sariputra was very grateful to the Buddha. Because He helped him clearly understand these principles. Now he hoped that others would also understand them more clearly. Sariputra was grateful for the Buddha’s 40-plus years of teachings.
“In the past, the Buddha had said…” This was what the Buddha said in the past. “My Dharma can free you from the suffering of birth, aging, illness and death. That you see right now and enable you to ultimately attain Nirvana.”
The Buddha wanted to teach the Dharma in a way that everyone could experience. He began by giving teachings that people in this world could all relate to people in this world could all relate to.
So, He started with suffering, causation, cessation and the Path and birth, aging, illness and death. Everyone can see and experience these things. This is the natural course of life; once we are born, we cannot escape illness and death. This is why we say life is impermanent.
Once people clearly understand the principles, they must promptly engage in spiritual practice. Everyone must follow this path through life and practice according to the Buddha’s teachings so that they can ultimately attain Nirvana.
The ultimate state of Nirvana is a tranquil and clear state of mind. The we must uphold vows as vast as the universe in order to steadily walk this path.
So, “everyone who practiced according to this Dharma would definitely understand how to eliminate the causes of suffering.” If we continue to walk this path, then we can definitely understand how to eliminated the causes of suffering. We will certainly attain Nirvana.
We must walk the path according to the principles. And when we come to the end of this path, we will know everything, understand everything and be liberated from everything. So, at this assembly, over and over people heard the Buddha set aside the provisional to teach the true.
At this time, they again heard the Buddha talk about setting aside the provisional to teach the true. But none of them understand that they could attain Buddhahood in the future.
Setting aside the skillful means taught returning to the True Dharma of the One Vehicle is the state of the Lotus [Dharma-assembly]. Everyone can be a Buddha. It is just that people are not awaken of this. So, at that time, the Buddha verified this for them. The fruit [of Buddhahood] was something they had heard of but had not yet awaked had not yet awakened to. Now they understanded that because they had not awakened, they “fell into doubt and delusion.”
They still did not know the way to realize the fruit [of Buddhahood]. Thus they feel into doubt and delusion. Thus the fell into doubt and delusion. May the World-Honored One, for the sake of the fourfold assembly; explain the causes and condition behind this to enable them to end their doubt and regrets.
Sariputra was describing this process. The World-Honored One had explained the causes and conditions to the fourfold assembly so they could end their doubts and regrets. This is why Sariputra was expressing his gratitude. He was proving to everyone that the Buddha had taught this; Sariputra had experienced itemself. Sariputra had experienced it himself. In the past, he himself had fallen into doubt and register. He had heard the Buddha say that everyone could attain wisdom equal to His won. Only after clearly understanding this was Sariputra able to receive the Buddha’s prediction. Thus, we must mindfully learn the Buddha’s Way. We must understand and comprehend it. The naturally the Dharma the Dharma will enter our hearts and become manifest in our actions. Turing from delusion to awakening and returning to our depends on us always being wondrous depends on us always beings mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「學戒定慧修無漏學，在因位中稱為有學，在果上則是謂無學。」
⊙「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》
⊙「而今於世尊前聞所未聞，皆墮疑惑。善哉！世尊！願為四眾說其因緣，令離疑悔。」《法華經譬喻品第三》
⊙聞所聞而未悟，以有我見故生，有無等邊邪見，此有無見等總攝有無、斷常二見而言。
⊙斷見：是堅持人死之後，身心斷滅不復再生的邪見。 常見：是堅持身心常住，永恆不滅的邪見。
⊙眾生妄計一切諸法，實從因緣和合而生，執之為有，是名有見。
⊙謂眾生於一切諸法，妄計皆無自性，執之為無，是名無見。
⊙舍利弗言：佛昔自說，我法能離現前所見生老病死之苦，究竟涅槃。
⊙諸人由是如法修行，定知已滅苦因，決證涅槃。
⊙今復聞佛捨權就實之說，則彼各不知自當作佛。
⊙復不知先所證得者果為何法，故墮疑惑，願世尊為四眾說其因緣，令斷疑悔。
【證嚴上人開示】
「學戒定慧修無漏學，在因位中稱為有學，在果上則是謂無學。」
學戒定慧修無漏學
在因位中稱為有學
在果上則是謂無學
「學」與「無學」，「學」者是「有漏」，「無學」者就是「無漏」。有漏、無漏，最重要就是我們要修戒、定、慧。
修，就是要學，學就是修。這個人說話很沒有道理，我是不是心很生氣呢？忍不住了，開口就罵出去，要不然，就是散播是非，這是口(業)。或是這種欲念，真的是很誘惑人，我很喜歡，向前取，甚至是不擇手段，取。這是對或不對呢？自己要好好思考。
人、事、物，會讓我們日常生活中，擾動了我們的戒、定、慧，因為這樣，所以我們就要修，不要被外面的境界──人的聲音、臉色、動作，讓我們起心動念。所以我們必定在人、事、物中，我們要很戒慎，修「無漏學」，「無漏學」就是，戒、定、慧無漏。要常常要將心顧好，不要法入心，又被漏掉，所以我們要修，從學中不斷不斷，戒、定、慧要顧守，一直到最盡頭，就是「無漏學」，我們都顧著，這就是在因中。
修行，與在修學位是同樣，這是小學的學位，中學，取得中學的學位，取得大學的學位。我現在在修課，這個過程，在學的過程，都是叫做「因」。學位拿到了，這才是叫做「果」，所以在果上即是「無學」。若在因的過程都還是「有學」，我們在修行的過程，這都還是「有學」，一定要修到結果出來，那就是，世間一切的染著，不會來沾惹我們的心。
其實，在佛的時代，也有一次佛陀在迦毘羅衛國。有一位叫做摩訶男，他就問佛：「佛啊，我常常都聽，聽佛說法，知道，知道修行就是要解脫。但是，這個解脫，我常常都這樣想：到底這個解脫，這個意思，是不是要心很定，才能夠解脫嗎？要先得定，後解脫，或者是先解脫，後得定呢？或者是定與解脫這樣平齊？這我還不很清楚，到底是我還沒有修到位，或者是全部還沒有修，所以沒感覺呢？這我都不瞭解，請佛陀為我開示。」
佛陀默然，沒有回答。再次問，佛陀還是默然。經過了反覆三次以上，這當中，阿難在佛陀的身邊；佛陀身體不好，這段時間才休養，所以，阿難自告奮勇，他代替佛陀向摩訶男回答，就說：「如來說於學戒。」這是修行第一步。
我們人在人群中，我們的心的無明反覆，會的，就是因為失戒。我們現在開始學佛，要先「學戒」，所以佛陀對弟子要先說戒，甚至也說「無學」之戒。也說「學定」，除了說戒以外，也是教我們就要學定，也是說「無學」之定。佛陀還說「學慧」，也是說「無學」之慧。所以，佛說解脫、學解脫，也是說彼「無學」解脫，這是佛陀時時向我們教育。
意思就是說，專心修戒，那就自然得定；有戒，就不會受外面的欲，種種的環境來誘惑，自然慢慢地心就會定下來；心一定下來，就不會受外面的人、事、物，來干擾我們，所以自然就會有智慧。是佛陀常常這樣說。
但是，摩訶男他就問阿難：「若這樣，佛，如來說戒，或者是到『無學』戒，這是如何分別？」阿難就又再告訴他：「佛陀教我們就是要用堅定耐心，修種種善法，修很多很多的善法，自然慢慢就到達盡諸有漏。盡諸有漏，意思就是說，這些法全都入心，法全都沒有缺漏，這要經過一段很長的時間，耐心來學。這不是心想要求，就能夠得。」
摩訶男冷靜下來，來聽阿難說的法，應該就是佛陀所說的法，因為阿難時時在佛的身邊。阿難的回答，佛陀還是默然，應該阿難替佛回答，這個法是肯定的。
總而言之，「學」就是這樣，佛陀在世的時候，隨佛在修行，同樣也有這樣的迷惑，到底戒、定、慧，是要戒先，還是定先？要能夠解脫，你若缺戒、缺慧，哪有辦法解脫呢？所以定與解脫，一定要有戒，才有辦法定，才能生慧，有智慧，才真正能夠解脫。
我們過去有說過了，「五分法身」──戒、定、慧、解脫、解脫知見，之所成就。要解脫，就是戒、定、慧的知見，都要很充足，這叫做「五分法身」，所以我們修學佛法，「學」與「無學」，就要看我們的戒、定、慧、解脫，這個戒、定，就是在修行的過程，與修到那個盡頭的結果，那就是「有學」；還在修的過種叫做「有學」，盡頭就是「無學」，就是完全瞭解之後，這個「知見解脫」。我們學佛，「五分法身」是很重要，大家要很用心。
前面我們說，「是學無學人」。「是學」就是還在「學地」，這個「學」的因位上。「無學」就是已經「漏盡」了，我們所要修的學位，都已經修完了，所瞭解的事情、知見，很充足。就像阿難，了解佛陀的體力，阿難他代替來回答，摩訶男也很滿足。像這樣「有學」，在這個學地，有的人懂得較深，瞭解較多，懂較深，瞭解較多，就代替回答，這就是都在學位、因位，在這個因的地位中的過程。
所以像這樣，「亦各自以離我見，及有無見等」，昨天都解釋過了。
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》
有的人「執有」──這都永遠是我有的，我要追求的等等，無法解脫。或者是知道，這是假合，假合，一切皆空，所以這個事情，我獨善其身，我不要去爭取。這樣在過日子，這樣也不對。所以一直在說，「妙有真空」、「真空妙有」，我們要取於中道。
一切既空，心無掛礙、無執著，但是要入人群中，人群，這個種種的濁氣，不會污染到心，能夠將法輪輪轉在人群，去度眾生，那就是從凡夫，凡夫心地鋪得好，好來接覺悟的菩提道，這叫做經中道。「空」、「有」合併起來，在這個中道上，來去自如，能夠這樣，這才叫做「無漏學」。
「而今於世尊前聞所未聞，皆墮疑惑。善哉！世尊！願為四眾說其因緣，令離疑悔。」
而今於世尊前
聞所未聞
皆墮疑惑
善哉世尊
願為四眾
說其因緣
令離疑悔
《法華經譬喻品第三》
因為在場聽佛說法的人，有的人都瞭解，卻是還有人還有以為：我已經離開「我見」了，「有」、「無」二見，以為這樣全都離開了。所以，像這樣的人，自以為是。
現在大家都在佛前，所聽到佛陀所說的，人人都可以成佛，這大家有疑。所以很感恩，「善哉」，就是讚歎的意思。從內心的感恩，感恩世尊，過去這樣不斷循循善誘，現在還有疑的人還有人還未很瞭解，要請佛陀為四眾說因緣，這個因緣到底是怎麼樣，讓大家能夠脫離那個疑。
所以說「聞所聞而未悟」。其實所說的「未聞」，「聞所未聞」，其實聞而未悟，不是未曾聽過。佛陀四十多年間，他用權巧，妙權方便在說法，應該人人，這個真理都有聽到，但是「聞所聞而未悟」，還無法去體會到。
聞所聞而未悟
以有我見故生
有無等邊邪見
此有無見等
總攝有無、斷常
二見而言
就是因為還有「我見」，大家還有執著於「我」──我、我所見、我的見解。我的見解是「有」，一切都是「有」；有這些因緣，這樣所組合起來。有的就認為一切是假合，這種全都是偏，我們昨天也有解釋過了。
「有」「無」等，「有見」、「無見」等等，這都叫做「邊邪」。他若只偏於「空」，就撥無因果；而若只偏於「有」，只執著在這個因果（註一）。所以必定要「空」、「有」會合，這樣就叫做中道。所以，有無等邊邪之見，這都是叫做「無見」、「有見」，執空、執有的人，或者是「斷見」、「常見」。
斷見：
是堅持人死之後
身心斷滅
不復再生的邪見
常見：
是堅持身心常住
永恆不滅的邪見
我們若「斷見」，什麼都沒有，所以就會放縱自己、很自大、為非作歹的事情，他就是不怕，這也不對。「常見」，就是感覺我現在做人，我下輩子也同樣來做人，豬永遠都是豬，所有的境界，都是定論在那裡，這樣也不對。
所以佛陀要斆我們的，讓我們知道六道輪迴，無不都是在我們的日常生活中，所修一切這個因的種子，入我們的藏識，累積起來，隨因招果等等。這些道理我們應該清楚。所以我們不要有「斷見」，也不要有「常見」。
「眾生」都是這樣在妄計，一切的諸法，不是很清楚，自己虛妄去計畫，這就不對。
眾生妄計一切諸法
實從因緣和合而生
執之為有
是名有見
我們應該要循規、要瞭解，因為這個因緣會合，沒有那個無中生有，「有」的成就，一定有它的道理與因由。
謂眾生
於一切諸法
妄計皆無自性
執之為無
是名無見
所以眾生於一切諸法，皆是妄見、沒有自性，這種的人，叫做「無見」。這事情，大家若都能清楚，這個人、事、物、理若能通，這樣自然我們瞭解，自然我們對這個定、慧清楚。
舍利弗言
佛昔自說
我法能離
現前所見
生老病死之苦
究竟涅槃
所以舍利弗對佛陀那分的感恩，因為這些道理，讓舍利弗都已經清楚了，只是希望，希望能夠其他的人，更加清楚一點。舍利弗很感恩佛陀四十多年來，「佛昔自說」，佛陀過去就這樣開始說：「我法能離現前所見生老病死之苦，究竟涅槃」。
因為佛陀必定要說的法，一定要在現在的人人，感受得到的，要從世間人類感受得到的法，開始說，所以他說苦、集、滅、道。
所以從生、老、病、死，人間，大家都看得到、感受得到。生、老、病、死是自然的法則，但是一生人間，病、死就是難逃，所以這叫做無常。了徹了這個道理，趕緊懂得要修行，按照人生的軌道走，按照佛陀所說的法修，這樣才能夠到達了，那分究竟涅槃。究竟涅槃，就是心靜寂清澄，還要再堅守志玄虛漠，這個道才能走得穩。
諸人由是
如法修行
定知已滅苦因
決證涅槃
所以，「諸人由是如法修行，定知已滅苦因」，這樣一路走過來，一定一定能夠知道，要如何來滅，滅掉了這個苦因，決定能夠證涅槃。按照道理來走，那就是到道理的盡頭，我們無不知、無不解，無不解脫。所以，現在聽，又再聽，聽佛說捨權就實。
今復聞佛
捨權就實之說
則彼
各不知自當作佛
過去四十多年間的方便說，回歸一乘實法，那就是法華的境界。大家應該可以作佛，只是我們人人不知不覺，所以這個時候需要佛陀來證明。
所以「果」，就是他們知道那個時候，聽，沒有覺悟，現在已經瞭解了，因為沒有覺悟，所以他會「墮疑惑」。
復不知
先所證得者
果為何法
故墮疑惑
願世尊為四眾
說其因緣
令斷疑悔
這過程是舍利弗在敘說，世尊已經為四眾說因緣，希望大家要好好斷除疑悔。
這是舍利弗向佛陀說感恩，向大家證明是佛陀有說過。舍利弗是過來人，因為過去一段，他自己也是墮疑悔、墮疑網。聽佛解釋了，人人都有與佛同等的佛智，所以舍利弗也清楚、瞭解，才能夠得受佛記。
所以我們學佛要用心，要去瞭解、體會，這樣自然法在我們的心、在我們的行動中，這樣從迷到覺，回歸本性。要看我們，時時多用心。
[註一] 「空見」指不承認三世因果之理，或執著於空法而全然否定諸法存在之妄見。
「有見」指執著於有之偏見。又作常見。即妄執世間萬物皆具有恆常不變的實體之見解，如認為吾人固定不變，我體常存；又如主張「人常為人，畜生常為畜生，貧富恆常不變動」等說法，皆屬有見。
Explanations by Master Cheng-Yan
Subject: Delusions Lead to Denial of the Law of Karma (妄計執見離因果)
Date: March.18. 2015
“Learn precepts, Samadhi and wisdom to cultivate the flawless studies. Those in the state of creating causes are at the stage of learning. Those in the state of receiving effects are beyond the stage of learning.”
Those at and beyond the stage of learning differ in that those who are at the stage of learning have Leaks, and those who are beyond the stage of learning do not have Leaks. Whether we have Leaks or not, it is most important that we cultivate precepts, Samadhi and wisdom. To practice, we must learn. To learn, we must practice.
When a person says something unreasonable, should I become angry? If we cannot control ourselves, once we open our mouth, we criticize them or begin to spread conflicts. This creates karma of speech. We may also see objects of desire that are very tempting.
We like them very much, so we want to grasp them. We may try to obtain them by any means possible. Is this the right thing to do or not? We must contemplate this carefully. The people, matters and objects in our daily living may disturb our cultivation of precepts, Samadhi and wisdom. This is why we must engage in spiritual practice. We cannot let external conditions such as the tone, facial expressions or actions of others to cause thoughts to stir in our minds. So, as we interact with people, matters or objects, we must be very disciplined and cultivate the flawless studies.
The flawless studies are precepts, Samadhi and wisdom that prevent Leaks. We must constantly safeguard our minds so that the Dharma we take to heart will not leak out again. To do this, we must practice from what we learn, we must continue to uphold precepts, Samadhi and wisdom until we reach our goal. These are the flawless studies, and we must uphold them. This is the state of creating causes. Engaging in spiritual practice is just like earning a degree. This is the primary school level. In high school, we earn a diploma. Then we may earn a bachelor’s degree in college. Now it is like we are taking classes. During the process of learning, we are in the state of creating causes.
After we attain our degree, we are then in the state of receiving effects.So,when we are beyond the stage of learning. If we are in the state of creating causes, we are still at the stage of learning. When we are engaging in spiritual practice, we are still in the stage of learning. We must engage in practice until we attain the effect. That is when none of the defilements in this world can affect our minds.
During the Buddha’s lifetime, He [often] went back to the kingdom of Kapilavastu. [He met] a man named Mahanama, Mahanama asked Him, “Venerable Buddha, I often listen to You as You teach. I know that we engage in spiritual practice to attain liberation. However, I constantly wonder about liberation. Just what is the meaning of liberation? Do we have to be in a state of Samadhi in order for us to attain liberation? Should we attain Samadhi before liberation, or liberation first, and then Samadhi? Or should we attain them both simultaneously? I am still not clear on this. Is it because I have not yet reached that state in my practice or that I have completely not cultivated them at all, so that I have no sense of it? I do not understand any part of this. Venerable Buddha, please explain it to me.”
The Buddha was silent and gave no reply. The man asked again, and the Buddha remained silent. Mahanama asked this more than three times. As this was happening, Ananda was standing by the Buddha side. “The Buddha is not well; He is still in a period of recovery.” So, Ananda volunteered to answer Mahanama’s questions on the Buddha’s behalf.
He said, “The Tathagata said to first learn the precepts.” It is the first step of spiritual practice. As we interact with people, our minds are repeatedly covered by ignorance, because we have not been able to uphold precepts. So, when we begin to learn the Buddha’s Way, we must first “learn” the precepts.That is why the Buddha began by teaching the precepts to His disciples.
He even taught precepts beyond the stage of learning.He also taught everyone to “learn” Samadhi.In addition to teaching about precepts, He also taught everyone to develop Samadhi and taught the Samadhi beyond the stage of the learning.
The Buddha also taught people to “learn” wisdom and taught wisdom beyond the stage of learning.
So, when the Buddha spoke of liberation and learning [to achieve] liberation, He also taught liberation beyond the stage of learning.
This was what the Buddha constantly taught us.
This means that if we focus on cultivating precepts, we will naturally attain Samadhi.If we uphold precepts, we will not be tempted by objects of desire in our surroundings.Then naturally our minds will settle down.When our minds are in this state of Samadhi, the people, matters or objects around us will not disturb us.
Then wisdom will naturally arise.This is what the Buddha continually taught.But then Mahanama asked Ananda, “If so, since the Buddha spoke of precepts and precepts beyond the stage of learning, how do we differentiate them?”
Ananda then told him, “The Buddha taught us to be firm and patient as we practice virtuous Dharma. When we cultivate many virtuous teachings, naturally we can gradually eliminate all Leaks. Eliminating all Leaks means that we have taken all the Dharma to heart and none of it will leak out. It will take a very long time to patiently learn this. We cannot attain this simply because we want to.”
Mahanama calmly listened to Ananda’s teachings, [and felt it] was likely what the Buddha would have taught, because Ananda was always by the Buddha’s side.While Ananda answered, the Buddha still remained silent, indicating that Ananda’s answer on His behalf likely met with His approval.
In summary, this is how learning happens.Many of those who followed the Buddha in practice during His lifetime felt the same confusion.To cultivate precepts, Samadhi and wisdom, should we begin with precepts or Samadhi?If we want to attain liberation, but lack precepts and wisdom, how can we possible become liberated?
To attain Samadhi and liberation, we must uphold precepts.Only then can we attain Samadhi and give rise to wisdom.We must have wisdom to truly attain liberation.
I have previously mentioned the Fivefold Dharmakaya (Dharma-body).Precepts, Samadhi, wisdom, liberation and liberated understanding and views comprise the Fivefold Dhamrakaya.
To become liberated, we must be replete with understanding and views to precepts, Samadhi and wisdom.This is called the Fivefold Dharmakaya.Thus, we must study and practice the Buddha-Dharma.Going beyond the stage of learning depends on our cultivation of precepts, Samadhi, wisdom and liberation.
Precepts and Samadhi are part of the course of our spiritual cultivation, and when we complete that spiritual cultivation, we will be beyond the stage of learning.While we are still in the course of our practice, we are at the stage of learning.When we are finished, we are beyond the stage of learning.When our understanding is complete, we will have liberated understanding and views.
For Buddhist practitioners, the Fivefold Dharmakaya is very important.We must all be mindful of it.
Previously, we mentioned “those at and those beyond the stage of studying.”Those at the stage of learning are still in the state of creating causes of learning.Those beyond the stage of learning have no Leaks.If we have complete our studies and received our degree the matters that we have understood, our understanding and views are quite abundant.
This is like Ananda; he understood the Buddha’s physical condition, so he replied on His behalf, and Mahanama was satisfied with the answer.Thus, some of those at eh stage of learning have a deeper, better understanding.Those with a deeper understanding, could answer in place of [the Buddha].
They were at the stage of learning, creating causes.They were in the process of creating causes.
So, [people at the assembly] “each believed that they had freed themselves from the view of self, the view of existence and non-existence and so forth”.I explained this yesterday.
Those at and those beyond the stage of learning, each believing that they had freed themselves from the view of self, the view of existence and non-existence, and so forth, claimed to have attained Nirvana.
Some people are attached to existence.“This will be mine forever. This is what I want to pursue” and so on.They cannot attain liberation.Some people realize, “[Everything is] a temporary union; everything is empty in nature. Therefore, I only seek to awaken myself, I do not want to fight for anything else.”
This is also not the right way to live.
So, I have been talking about “wondrous existence in true emptiness” and “true emptiness in wondrous existence”. We must choose the Middle Way. Since everything is empty, our mind can be free of hindrances and attachments. However, we must still go among the people. If, while doing so, we can prevent our minds from being defiled by impurity, we will be able to turn the Dharma-wheel and transform other sentient beings. We must pave a smooth path that begins at the state of ordinary people and connects to the Bodhi-path to enlightenment. This is how we walk the Middle Way.
When we know both “emptiness” and “existence”, we can walk the Middle Way and come and go with great ease. If we can do this, we have cultivated “the flawless studies”.
“Yet now, from the World-Honored One, they hear what they never heard before, causing them all to fall into doubt and delusion. Excellent, World-Honored One. May you, for the sake of the fourfold assembly, speak of these causes and conditions to enable them to shed their doubts and regrets. ”
Of all of those who listened to the Buddha teach, some had understood the Dharma completely. Yet there were others who believed that they had already transcended the view of self and the views of existence and non-existence. They thought they had transcended all these views. People like this think they are always in the right. Now, in the presence of the Buddha, they heard Him say that everyone can attain Buddhahood. This was something some people had doubted. So, [Sariputra] was very grateful “Excellent” was meant as praise. He was deeply grateful to the World-Honored One for having patiently guided them in the past. At this assembly, some people still had doubts, and some did not yet thoroughly understand. So, for the sake of the fourfold assembly, he asked the Buddha to explain just what these causes and conditions were, to enable everyone to shed their doubts.
“Some heard what they heard, but did not awaken”. In fact, when talking about how “they hear what they never heard before”, it actually means they heard but did not awaken. It is not that they had not heard it before. For more than 40 years, the Buddha taught with provisional skillful means. Everyone should have heard these true principles. However, “Some heard what they heard, but did not awaken”. They had no way to experience its truth.
“Some heard what they heard but did not awaken. Because of the view of self, they gave rise to deviant and extreme views such as the views of existence and non-existence. These views of existence and non-existence and so on can be summarized as the two views on existence and non-existence, or nihilism and eternalism.”
This is because people still have a view of self. They are still attached to the “self”, to their own views and understanding. Their perspective is one of “existence”, that everything truly “exists”. But things actually arise from the convergence of causes and conditions. Some people believe that everything is a temporary union. Both views are extreme views.
We discussed this yesterday. “Existence” and “non-existence”, views of existence and non-existence and so on are all extreme views. If we are biased towards “emptiness”, we will deny the law of karma. If we are biased forwards “existence”, we are attached to the law of karma. So, we must unity our understanding of both “emptiness” and “existence”. This is the Middle Way. So, “the deviant and extreme views such as “the views of existence and non-existence” is talking about the views of people who are attached to “emptiness” or “existence”, or to “views of nihilism” or “views of eternalism”.
“The view of nihilism: The extreme view that, after people die, they will never be reborn. The view of eternalism: The extreme view that the body and mind are ever-abiding, eternal and will never cease.”
People who have “the view of nihilism believing [no karma] exists, will indulge themselves and become arrogant and do unwholesome deeds. They are not afraid of anything. This is not a correct view. When we have “the view of eternalism”, we think that since we are human in his life, then we will also be human in our next life, and that a pig will always be a pig. The belief that all beings are fixed in their cycles of existence is also not correct. This is why the Buddha taught us that our transmigration in the Six Realms is solely a result of the causes and seeds that we create in our daily living and accumulate in our storehouse consciousness. Thus our karmic causes lead us to karmic effects. We should clearly understand these principles.
So, we must not cling to “the view of nihilism” or “the view of eternalism”. That is how sentient beings cling to deluded views of all phenomena. By not clearly understanding them, we deludedly make plans based on them. This is not correct.
“Sentient beings deludedly cling to all phenomena as having real existence from the convergence of causes and conditions. This attachment to existence is the “view of existence”.
We should follow the rules and understand that things arise because of the convergence of causes and conditions; things do not arise out of nothing. For something to come into “existence”, there must be principles and causes [that bring it about].
“However, some sentient beings, cling to all phenomena with the deluded view that all things have no intrinsic nature. These people have the “view of non-existence”.
If we can clearly understand this, if we understand people, matters and objects then naturally we can understand and be clear about Samadhi and wisdom.
So, Sariputra was very grateful to the Buddha. Because He helped him clearly understand these principles. Now he hoped that others would also understand them more clearly. Sariputra was grateful for the Buddha’s 40-plus years of teachings.
“In the past, the Buddha had said…” This was what the Buddha said in the past. “My Dharma can free you from the suffering of birth, aging, illness and death. That you see right now and enable you to ultimately attain Nirvana.”
The Buddha wanted to teach the Dharma in a way that everyone could experience. He began by giving teachings that people in this world could all relate to people in this world could all relate to.
So, He started with suffering, causation, cessation and the Path and birth, aging, illness and death. Everyone can see and experience these things. This is the natural course of life; once we are born, we cannot escape illness and death. This is why we say life is impermanent.
Once people clearly understand the principles, they must promptly engage in spiritual practice. Everyone must follow this path through life and practice according to the Buddha’s teachings so that they can ultimately attain Nirvana.
The ultimate state of Nirvana is a tranquil and clear state of mind. The we must uphold vows as vast as the universe in order to steadily walk this path.
So, “everyone who practiced according to this Dharma would definitely understand how to eliminate the causes of suffering.” If we continue to walk this path, then we can definitely understand how to eliminated the causes of suffering. We will certainly attain Nirvana.
We must walk the path according to the principles. And when we come to the end of this path, we will know everything, understand everything and be liberated from everything. So, at this assembly, over and over people heard the Buddha set aside the provisional to teach the true.
At this time, they again heard the Buddha talk about setting aside the provisional to teach the true. But none of them understand that they could attain Buddhahood in the future.
Setting aside the skillful means taught returning to the True Dharma of the One Vehicle is the state of the Lotus [Dharma-assembly]. Everyone can be a Buddha. It is just that people are not awaken of this. So, at that time, the Buddha verified this for them. The fruit [of Buddhahood] was something they had heard of but had not yet awaked had not yet awakened to. Now they understanded that because they had not awakened, they “fell into doubt and delusion.”
They still did not know the way to realize the fruit [of Buddhahood]. Thus they feel into doubt and delusion. Thus the fell into doubt and delusion. May the World-Honored One, for the sake of the fourfold assembly; explain the causes and condition behind this to enable them to end their doubt and regrets.
Sariputra was describing this process. The World-Honored One had explained the causes and conditions to the fourfold assembly so they could end their doubts and regrets. This is why Sariputra was expressing his gratitude. He was proving to everyone that the Buddha had taught this; Sariputra had experienced itemself. Sariputra had experienced it himself. In the past, he himself had fallen into doubt and register. He had heard the Buddha say that everyone could attain wisdom equal to His won. Only after clearly understanding this was Sariputra able to receive the Buddha’s prediction. Thus, we must mindfully learn the Buddha’s Way. We must understand and comprehend it. The naturally the Dharma the Dharma will enter our hearts and become manifest in our actions. Turing from delusion to awakening and returning to our depends on us always being wondrous depends on us always beings mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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