20150325《靜思妙蓮華》修身顯德志純熟(第529集)
（法華經•譬喻品第三）
⊙「修身浸潤顯德相，道行純潔立風範，喻世長者德敦厚，博古通今志純熟。」
⊙「是諸所說，皆為化菩薩故。然舍利弗，今當復以譬喻更明此義，諸有智者以譬喻得解。」《法華經譬喻品第三》
⊙「舍利弗，若國邑聚落，有大長者，其年衰邁。」《法華經譬喻品第三》
⊙國邑：以國域都城縣界而言。聚落：村落、聚居之處所及宅舍院落。
⊙國：喻實報莊嚴土，即如來圓滿報身所依之土。
⊙邑：喻方便有餘土之簡稱，即二乘與未證得法身的菩薩所依住的國土。
⊙聚落：喻凡聖同居土，如娑婆世界為凡夫及聖者同居之國土。為了化度眾生，稱機施教，名稱凡聖同居土。
【證嚴上人開示】
「修身浸潤顯德相，道行純潔立風範，喻世長者德敦厚，博古通今志純熟。」
修身浸潤顯德相
道行純潔立風範
喻世長者德敦厚
博古通今志純熟
一個人的品格，需要我們平時的修養，平時的修養是身心，志德合一。我們立什麼樣的志，行什麼樣的行，內外合一，自然人家就能信任、肯定。所以，現相就是修身浸潤，所謂「富潤屋，德潤身。」孔夫子是這樣說，釋迦佛也是這樣的教育。
道行要端正，我們才能夠入人群，將佛陀的教法在人群中，去度化眾生。要度化眾生就要有誠意，那種誠心、正念，那個「意」投入人群。就像我們人走在人群的路上，來來往往的人，我們要如何讓這條路鋪得平坦，來往的人可以很平安通過。古人不是說「鋪橋造路功德大」，沒錯，有形的路，若鋪得平，讓人走很安全，所以我們行在人群道上，就像在為人鋪路。
路是人走出來的，我們必定要走出了非常的純潔。眾生雖然是很複雜，卻也是我們要立德。立德，那必定就是要純潔，我們的德行才能樹立起來。樹立起我們的德行，自然就立風範，這個風範，道風德香，就能夠建立。
所以我們的道行，在這個道路在走，要如何為人間鋪路，這是向外來說，我們更需要的，是要鋪好我們的心路。我們自己的心路，若能夠將人間路鋪得好，回歸自己的心路，那就是要發菩提心、立菩提願，所以從人間的道路，來和菩提道交會。我們若能夠這樣，道行純潔，自然就能夠展立這個風範。
若說學校，說建立校風；對人格品德來說，那就是我們的德行，就是典範。所以我們學佛，內修菩提道，外行鋪人間路，這都是人道精神，我們必定內修外行。
譬喻「世長者」，就是世間的長者。長者，那就是在世間，用世間有德行、有學問，家業、地位等等，建立得很安全，很讓人尊重，這都叫做「長者」。這種的長者，不只有「外財」，又有「內德」，所以叫做世間的長者。長者德敦厚，那個德，要很敦厚，德要很有修養，要不只是有內外財，最重要的要有智慧。
所以「博古通今」，過去過去的全都清楚，現在與未來也是很通達。這不是普通的知識而已，這是智慧，能夠博古通今。立志願非常純熟，這是我們的修行，也是修養。
所以說，「修身浸潤顯德相」。我們在修身，要一直不斷不斷，就像大地在吸收雨露一樣，自然大地五穀豐收。我們的內心對法不斷不斷吸收，在我們的內心，用在我們的外行，內心的德，用在外面的行，這叫做「顯德相」。
道行要純潔，不論是世間路，或者是菩提道，我們都要在人間，樹立起這個風範，讓人感覺到：這就是我要的教育，這就是我想要，要建立為人群付出的典範。這都是要用很純潔的心，才能夠展立，人類所需要的典範出來。
佛陀來人間，就已經具足了這些德行，所以，人間教育眾生。我們相信佛陀所說的法，我們隨著佛陀這樣來修行，追求佛的芳蹤。這是佛為人間的典範，因為佛陀內心的德，已經很純熟，志願為天下一大事，在人間來來回回，時間長久，他沒有捨棄眾生，所以佛陀稱為，四生之父、人天導師。這全都是要用很成熟的志願，才有辦法來回人間度眾生。
所以上面面的(經)文就說，「是諸所說，皆為化菩薩(故)。」
是諸所說
皆為化菩薩故
然舍利弗
今當復以譬喻
更明此義
諸有智者
以譬喻得解
《法華經譬喻品第三》
這些全都是為了要教化菩薩，教化人人成菩薩。大家都有能為人群付出的力量，這是佛陀對眾生的肯定，人人可成菩薩，人人可成佛，因為人人都是心中，有如來的本性在，這是佛陀對眾生的肯定。
接下來，「(然)舍利弗，今當復以譬喻」這個譬喻，實在是佛陀不得不用譬喻，因緣、譬喻等等的方法來教化，因為眾生，從佛陀的時代，一直到現在，再現在的未來，眾生是生命綿綿不斷，所以佛法必定要源源不斷。這個水的清流，要不斷淨化人心，所以「法譬如水滌塵垢」，因為眾生綿綿不斷，世間複製煩惱，所以不得不用佛法在人間，源遠但是流很長，這個水不斷要很長久，這樣從源頭，不斷要一直流下去，洗滌人心的垢穢。所以菩薩在人間，還是長久不斷，法脈相傳。
所以佛陀他又再說，「今當復以譬喻更明此義」，還是要再譬喻，才能夠徹底瞭解道理。過去是這樣，現在是這樣，未來也是這樣，有智慧的人，從譬喻中自然能夠瞭解，很深的道理。
現在接下來這段(經)文，佛陀就再叫舍利弗，「舍利弗，若國邑聚落，有大長者，其年衰邁。」
舍利弗
若國邑聚落
有大長者
其年衰邁
《法華經譬喻品第三》
這是佛陀雖然叫舍利弗，其實是所有在場聽法的弟子，要用心聽得清楚；叫一位，就等於提醒這個全場的弟子。
所以說「若國邑聚落」。這個「國邑」，在人間還是譬喻，人間國邑是名稱，就是國城 、國邑、都城，就是說這個國家的國土，都會區叫做國邑。或者是「聚落」，聚落那就是村，村莊，是鎮、是鄉、是村，這都叫做聚落，就是人民聚居的地方，或者人住的屋宅等等，這是世間的名稱。
國邑：
以國域都城
縣界而言
聚落：
村落、聚居之處所
及宅舍院落
佛陀開始就要再用譬喻了。「國」是譬喻實報莊嚴土，就是如來圓滿報身所依的地方。
國：
喻實報莊嚴土
即如來圓滿報身
所依之土
表示說，佛陀覺者他覺悟之後，他的心靈境界，就像那個國邑一樣，這種非常遼闊，那就是宇宙天下，在智慧上，就是智慧覺海，天下萬物，在佛陀的心境是很豐富，所以叫做「實報莊嚴土」。無事不知、無法不曉，所有的法，全都是收納在，佛陀的智慧覺海中。佛陀所住在的，就是這樣的境界，這就是「國」，譬喻佛陀的心境。佛陀覺悟那個覺海，智慧的覺海，非常豐富的心境。
「邑」，邑就是譬喻，「方便有餘土」。
邑：
喻方便有餘土
之簡稱
即二乘與
未證得法身的菩薩
所依住的國土
這個「方便有餘土」，那就是二乘，或者發菩薩心，因為聲聞就要靠聲音來了解，而若是緣覺，出生在無佛的時代，不過他的覺性就較清淨，春、夏、秋、冬，緣著這個境界，看到世間四季輪轉，來觀世間萬物，他覺得這是人間的無常。儘管知道這樣，就是到這個境界為止，這叫做緣覺，緣著境界而覺悟，但是那個心境還是比較窄。
或者有人知道，聽到佛法之後，應該要發心行菩薩道，但是有發心開始行菩薩道，不過還未真正證悟，只是初發心。這個初發心的菩薩，開始才在鋪人間路，要來與菩提道交會，但是還未完全體認，還未完全體會到。
這叫做「邑」。就是慢慢在我們的心境，在修行過程中，慢慢要接近這個「國」，在豐富的縣界的都會區，慢慢要接近這個國的首都，與這樣的意思一樣，所以「邑」是都城，但是還沒有到，真真正正的那個首都。
菩薩就是初機的菩薩，他已經發心了，這個心地的境界，和緣覺心清淨的境界，開始慢慢合會，一直往發大乘心、立四弘誓願的那個境界，一直一直在會合，這叫做「邑」，就是修行過程中的心靈。
若是「聚落」，聚落就是譬喻「凡聖同居土」。
聚落：
喻凡聖同居土
如娑婆世界
為凡夫及聖者
同居之國土
為了化度眾生
稱機施教
名稱凡聖同居土
就像娑婆世界，我們現在就是在娑婆世界，娑婆世界，大家都知道，堪忍世界，娑婆世界，也稱作五趣雜居地，但是這個五趣雜居，其中凡聖同居。「凡」那就是六凡，「聖」是四聖。「四聖」是：聲聞、緣覺、菩薩、佛；都是全聚枝在這個地方，而若「六凡」，就是天、人、修羅、畜生、餓鬼、地獄，這叫做「六凡」，這都是凡夫。其實，我們若將這個「六凡」，在人間我們都看得到，「四聖」在人間我們也體會得到。
佛陀出現在人間，人間出生、人間修行、人間覺悟、人間說法。所以，佛也在人間。所以這個人間，也能說「五趣雜居」，「五趣」是地獄、餓鬼、畜生、人天，很複雜在這個堪忍的世界，但是，這個堪忍世界，也要有賢聖出現，才能夠教育，所以這是叫做「凡聖同居土」，就是在娑婆世界。
諸佛菩薩，為了要來度化眾生，所以必定要來人間。像我們常常，心，若有什麼樣的擔憂、緊張，有困難了，趕緊念，「觀世音菩薩，大慈大悲觀世音菩薩」。這「觀世音菩薩」的名稱，在學佛者的內心是很堅固，大家就是依賴，觀世音菩薩大慈大悲。其實身外，我們所名稱的觀世音，是我們內心的觀世音，所以常常說人人是觀世音，人人是菩薩。只是凡夫的心，還未與觀世音菩薩的念合一。
人人本具佛性，何況觀世音菩薩，就是我們在要發現佛性真如，這個過程中，我們大家必須要的，無緣大慈，同體大悲。我們若有什麼樣的困難，我們趕緊念「觀世音菩薩」，我們就知道，無緣大慈，同體大悲，將心開闊，還有什麼困難呢？將路開得寬闊，這叫做菩薩道。
所以，這個菩薩道在人群中，能夠容納一切眾生，所以為了化度眾生，他乘機施教，就是觀機逗教。這個人群中，這個眾生，有什麼樣的心境的困難，我就用什麼樣的方法來對治；這種心境困難，對症下藥，眾生有什麼樣臨急的苦難，我們要用什麼方法，人群合力如何來救拔他。這全都是要對這個時代，及人的根機，如何來施教，這就是聖人在五趣雜居，如何來施用教法，所以名稱叫做「凡聖同居土」。
所以，國邑、聚落，簡單的名稱，其實內含著那麼深的道理。這種凡聖同居，聖人在凡間來度眾生，必定要在這樣。所以說「菩薩所緣，緣苦眾生」，諸佛就是入娑婆來度眾生，這樣叫做凡聖同居，同在這個娑婆世界。所以我們學佛要用心，多發大心，向著菩提大道精進向前，就不會常常在村落之中，我們來去要自由。請大家要時時多用心。
Explanations by Master Cheng-Yan
Subject: Manifest Virtue through Physical Cultivation (修身顯德志純熟)
Date: April.25. 2015
“With the nourishment of cultivating our actions, we manifest virtue. Through pure practices, we establish proper demeanor. This is like an elder in the world, who is virtuous, sincere and generous, well-versed in ancient and modern knowledge and whose vows are genuine and mature.”
The quality of a person’s character depends on regular spiritual cultivation. Regular spiritual cultivation can help us to unite body, mind, vows and virtue. The vows we establish affect the actions we take. If we are consistent in thought and deed, people will naturally trust and affirm us. So, the appearances we manifest are from the nourishment of cultivating our actions.
Confucius said, “Wealth enriches the house, virtue enriches the body.” This was what Confucius said, and this was also what the Buddha taught. Our spiritual practice must be proper in order to go among people and apply the Buddha’s teachings to transform them. To transform others, we must be sincere. With sincerity and the proper mindset, we dedicate ourselves to helping others. This is like walking on a road where we encounter many people who are going in different directions. We need to find a way to make this road smooth so that everyone can walk it in safety. The ancients always said that those who build bridges and roads earn great merits. This is true; if a physical road is paved smoothly, people can walk on it safely. So, when we engage in spiritual practice among people, it is as if we are paving a road for them.
Trails are blazed by people. We must clear a very simple and pure path. Although sentient beings are very complicated, we must remain virtuous. [Our thoughts and actions] must be pure in order for us to establish our virtue. By establishing and strengthening our virtue, we will naturally develop a proper demeanor. With proper demeanor, our virtue will [permeate everything], like wind or fragrance.
So, in our spiritual practice, as we walk on this path, we must find a way to pave a road for the world. This is what we do externally. What is even more important is to pave the road in our minds, the path in our own minds. If we can pave the road in the external world, we can return to the path in our minds. To do this we must develop Bodhicitta and make Bodhi-vows. This is how the road in this world intersects with the Bodhi-path. If we are able to engage in these pure practices, we can naturally establish a proper demeanor. Schools will establish a school culture. In terms of moral character, the virtue we establish is an example to others.
So, in learning the Buddha’s Way, we cultivate the Bodhi-path internally and pave a road through this world externally. This is the humanitarian spirit. Therefore, we must engage in internal cultivation and external practice.
Thus we are like “elders,” people considered elders in the world. Elders are people who are virtuous, knowledgeable, and have a family enterprise, status and so on. They are well-established and very respectable. People like these are called “elders”. These elders are not only rich in material wealth, but also in spiritual virtue. This makes them elders in the world. Elders are virtuous, sincere and generous. To have virtue, we must be sincere and generous; we need to have spiritual refinement. Besides having internal and external wealth, most importantly, we must have wisdom. So, we must be “well-versed in ancient and modern knowledge.” We must clearly understand everything about the past, as well as the present and the future. This goes beyond ordinary knowledge; this is wisdom, which helps us become “well-versed in ancient and modern knowledge.”
Establishing very genuine and mature vows is part of our spiritual practice and our spiritual refinement.So, “With the nourishment of cultivating our actions, we manifest virtue.”As we cultivate our actions, we must be like the land that unceasingly absorbs the rain and dew, naturally producing a bountiful harvest.
As we continue to absorb the Dharma, we must take it to heart and then manifest it in our external practice.When our inner virtue is applied to our external practice, we are “manifesting virtue”.
Our spiritual practice must be pure.Whether we are walking the road in this world or the Bodhi-path, we are establishing a proper demeanor for this world so that people will feel that, “This is what I want to learn. This is the example of giving that I wish to set for others.”To do this we must have a very pure mind; only then can we set the example that people need.
When the Buddha came to this world, He was already replete with these virtues.So, when He taught sentient beings, we believed in the Dharma that He taught.We follow the Buddha in our spiritual practice and trace His footsteps.He is the role model for this world.
This is because His inner virtues were already genuine and mature and He had vowed to return to the world to carry out His one great cause.
Over this long period of time, He has never abandoned sentient beings, so He is called the “kind father of the four kinds of beings” and “guiding teacher of humans and heavenly beings”.One must have very mature vows in order to return to the world and transform sentient beings.
So, the previous passage states, “All of these teachings are for the sake of teaching the Bodhisattva Way.”
“All of these teachings are for the sake of teaching the Bodhisattva Way. However, Sariputra, I shall now make use of analogies again in order to clarify what I mean, for all those who are wise can attain understanding through parables.”
The Buddha did all this for the sake of teaching and transforming Bodhisattvas, teaching everyone to transform into Bodhisattvas.
Everyone has this power to give of themselves.The Buddha had this confidence in all beings.
Everyone can become a Bodhisattva.Everyone can attain Buddhahood.This is because, in all of our minds, we intrinsically have Tathagata-nature.The Buddha had this confidence in all beings.
Next, “However, Sariputra, I shall now make use of analogies again.”Truly, the Buddha had no choice but to use analogies, along with various causes and conditions and other methods to transform sentient beings.This is because; from the Buddha’s lifetime until now and from now on into the future, sentient beings continuously exist in this world.So the Buddha-Dharma must arise unceasingly.
This pure stream of water must constantly helps to purify people’s minds.
So, “The Dharma is like water that can cleanse all defilements.”
Because sentient beings will endlessly reproduce afflictions in this world, the Buddha had to apply the Buddha-Dharma in this world.
Though its source is far away, this stream is long.For a long time, the water must continue to emerge from the source and constantly flow on.This cleanses contaminants from people’s hearts.
Thus, Bodhisattvas in this world must continue to pass on the Dharma-lineage.So, the Buddha would explain again.“I shall now make use of analogies again in order to clarify what I mean.”
He said that He would use analogies once again to help us thoroughly comprehend the principles.He did this in the past, is doing it in the present and will do it in the future.Those with wisdom can naturally learn very profound principles from these analogies.
In the following sutra passage, the Buddha told Sariputra, “Sariputra, in a certain kingdom’s city or settlement, there was a great elder who was old and frail.”
Although the Buddha was talking to Sariputra, He actually wanted all of His disciples who were present to listen to Him closely.Though He called out one name, He was calling to all disciples at the assembly.So, in “a certain kingdom’s city or settlement,” the term “kingdom’s city” is an analogy for something in the human realm.
The term “kingdom’s city” refers to a major city, a big population center. In every kingdom, there would be a place that would be called the city. There might also be a “settlement”. A settlement can be a village, a town or a township. These would all be settlements. This is an area where people live together or where there are houses that people live in. these are worldly terms. Here, the Buddha began to use them as analogies.
“Kingdom” is an analogy for the magnificent true reward-land, where the reward-body of the Tathagata resides.
This mean that after attaining enlightenment, the Buddha’s state of mind is like a kingdom. The great breadth [of this kingdom] encompasses everything in the universe. It is the ocean of enlightened wisdom. So, the Buddha’s state of mind is abundant with all things within the universe. This is “the magnificent true reward-land”.
There is nothing He does not know, no Dharma He cannot comprehend. All Dharma is contained within the Buddha’s ocean of enlightened wisdom. This is the kind of state the Buddha abides in. This is like a “kingdom”. It is an analogy for the Buddha’s state of mind and the ocean of enlightened wisdom. He awakened to. This state of mind is one of such great abundance. “City” is an analogy for “the land of skillful means with remainder”.
“City: It is a metaphor and abbreviation for the land of skillful means with remainder. Two Vehicle practitioners and Bodhisattvas who have not yet realized the Dharma-body abide in this land.”
“The land of skillful means with remainder” is where Two Vehicle practitioners or those who are newly-inspired Bodhisattvas abide. Hearers learn by listening to teachings. As for Solitary Realizers though they are born in an era without a Buddha their awakened natures are more pure. By observing the cycle of the four seasons, spring, summer, autumn and winter, by coming in contact with these conditions and observing all things in the world, they realize the impermanence of his world. Though they have this understanding, they remain at this stage [of spiritual practice]. These are Realizers of Conditions. They awaken by connecting to external conditions, but their state of mind is still relatively narrow. There are also some people who realize, after listening to the Buddha-Dharma, that they must aspire to walk the Bodhisattva-path. However, though they have aspired to practice the Bodhisattva-path, they have not truly awakened. They have only formed this initial aspiration. These newly-inspired Bodhisattvas have only begun to pave the road in this world in order to connect it with the Bodhi-path, but they have not completely recognized or experienced that yet. This state is like a “city”, as we engage in spiritual practice, our state of mind must slowly approach [the vastness of] a “kingdom”. This is how a populous area of a country can gradually grow closer to being the capital. The same principle applies here.
So, a “city” may be a major population center but it is not quite at the level of a real capital city. Bodhisattvas who are newly-inspired have already formed aspirations. Their state of mind and the pure state of mind of Solitary Realizers are gradually beginning to converge. As all head toward forming Great Vehicle aspirations and establishing the Four Great Vows, these states will continue to converge. This is likened to a “city”; it is one of the states of mind we develop during spiritual practice. As for “settlement”, a “settlement” is an analogy for “a land where the ordinary and noble live together”.
“Settlement: It is an analogy for a land where the ordinary and noble live together, such as the Saha World. It is a land where noble beings live together with ordinary people and for the sake of transforming sentient beings, teach according to capacities. This is the term for a land where the ordinary and noble dwell together.”
This is like the Saha World. The world we currently live in is the Saha World. The Saha World, as we all know, is the world of patient endurance. The Saha World is where the beings of the Five Destinies co-exist, but in this place where they all coexist, ordinary and noble beings are living together. “Ordinary” refers to the Six Unenlightened Realms, “noble” to the Four Noble Realms. The Four Noble Realms are Hearers, Solitary Realizers, Bodhisattvas and Buddhas. They all dwell together in this place.
The Six Unenlightened Realms refer to the heaven, human, asura, hell, hungry ghost and animal realms. There are the Six Unenlightened Realms, and these are unenlightened beings. Actually, we are able to see the Six Unenlightened Realms in this world. The Four Noble Realms can also be experienced in this world.
The Buddha appeared here He was born here, engaged in spiritual practice here, attained enlightenment here. So, the Buddha also lived in this world. Therefore, this world, the Saha World, is “where the ordinary and noble dwell together.” “The beings of the Five Destinies coexist here.”
The Five Destinies are the hell, hungry ghost, animal, human and heaven destinies; things are complicated in this world of patient endurance, but in this world where suffering must be endured, sages and noble beings must come forth in order to teach. So, this is where “ordinary and noble beings dwell together.” This is the Saha World. All Buddhas and Bodhisattvas, for the sake of transforming sentient beings, must come to this world.
For instance, oftentimes, if we feel afflicted or nervous, or when we encounter difficulties, we immediately chant “Guanyin Bodhisattva.” “Guanyin Bodhisattva of great loving-kindness and compassion.” The name “Guanyin Bodhisattva” is firmly in the minds of Buddhist practitioners. Everyone relies on Guanyin Bodhisattva’s great loving-kindness and compassion. Actually, when we call out to Guanyin Bodhisattva, we are calling on the Guanyin Bodhisattva within us. So, we constantly say that everyone is Guanyin, everyone is a Bodhisattva. It is just that the minds of ordinary people are not fully unified with the mind of Guanyin Bodhisattva. Everyone intrinsically has Buddha-nature, to say nothing of an intrinsic Guanyin Bodhisattva.
As we return to our nature of True Suchness, during this process, we must strive to realize the state of unconditional kindness and universal compassion. If we encounter any difficulties, we can quickly chant to Guanyin Bodhisattva. Then we will know that with unconditional kindness and universal compassion, once we open up our minds, what difficulties could we possibly face? By broadening our road, it becomes the Bodhisattva-path. Therefore, this Bodhisattva-path in the world can encompass all sentient beings. In order to transform all sentient beings the Buddha taught according to conditions and according to capabilities. When working with other people, whatever the mental difficulties they face, we can use the appropriate teaching to treat them.
Whatever the hardship, we prescribe the specific medicine they need. Whatever emergencies they encounter, we need to use the appropriate means to rescue them with our concerted effort. These teachings have to be appropriate for the current times and people’s capacities. This is how noble beings give their teachings when among the beings of the Five Destines. So, this is the place “where the ordinary and the noble dwell together.”
So, a “kingdom’s city” or a “settlement” are both simple and straightforward terms which actually contain profound principles. Ordinary beings and nobles dwell together. For noble beings to transform sentient beings, they must come here. It is said that Bodhisattvas arise because of suffering beings. All Buddhas come to the Saha World to deliver sentient beings. Thus the ordinary and noble dwell together. Both are in this Saha World.
In learning the Buddha’s Way, we must be mindful and form Great Vehicle aspirations. We must diligently progress on the great Bodhi-path instead of remaining in the villages. We must learn to freely travel back and forth. So, everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「修身浸潤顯德相，道行純潔立風範，喻世長者德敦厚，博古通今志純熟。」
⊙「是諸所說，皆為化菩薩故。然舍利弗，今當復以譬喻更明此義，諸有智者以譬喻得解。」《法華經譬喻品第三》
⊙「舍利弗，若國邑聚落，有大長者，其年衰邁。」《法華經譬喻品第三》
⊙國邑：以國域都城縣界而言。聚落：村落、聚居之處所及宅舍院落。
⊙國：喻實報莊嚴土，即如來圓滿報身所依之土。
⊙邑：喻方便有餘土之簡稱，即二乘與未證得法身的菩薩所依住的國土。
⊙聚落：喻凡聖同居土，如娑婆世界為凡夫及聖者同居之國土。為了化度眾生，稱機施教，名稱凡聖同居土。
【證嚴上人開示】
「修身浸潤顯德相，道行純潔立風範，喻世長者德敦厚，博古通今志純熟。」
修身浸潤顯德相
道行純潔立風範
喻世長者德敦厚
博古通今志純熟
一個人的品格，需要我們平時的修養，平時的修養是身心，志德合一。我們立什麼樣的志，行什麼樣的行，內外合一，自然人家就能信任、肯定。所以，現相就是修身浸潤，所謂「富潤屋，德潤身。」孔夫子是這樣說，釋迦佛也是這樣的教育。
道行要端正，我們才能夠入人群，將佛陀的教法在人群中，去度化眾生。要度化眾生就要有誠意，那種誠心、正念，那個「意」投入人群。就像我們人走在人群的路上，來來往往的人，我們要如何讓這條路鋪得平坦，來往的人可以很平安通過。古人不是說「鋪橋造路功德大」，沒錯，有形的路，若鋪得平，讓人走很安全，所以我們行在人群道上，就像在為人鋪路。
路是人走出來的，我們必定要走出了非常的純潔。眾生雖然是很複雜，卻也是我們要立德。立德，那必定就是要純潔，我們的德行才能樹立起來。樹立起我們的德行，自然就立風範，這個風範，道風德香，就能夠建立。
所以我們的道行，在這個道路在走，要如何為人間鋪路，這是向外來說，我們更需要的，是要鋪好我們的心路。我們自己的心路，若能夠將人間路鋪得好，回歸自己的心路，那就是要發菩提心、立菩提願，所以從人間的道路，來和菩提道交會。我們若能夠這樣，道行純潔，自然就能夠展立這個風範。
若說學校，說建立校風；對人格品德來說，那就是我們的德行，就是典範。所以我們學佛，內修菩提道，外行鋪人間路，這都是人道精神，我們必定內修外行。
譬喻「世長者」，就是世間的長者。長者，那就是在世間，用世間有德行、有學問，家業、地位等等，建立得很安全，很讓人尊重，這都叫做「長者」。這種的長者，不只有「外財」，又有「內德」，所以叫做世間的長者。長者德敦厚，那個德，要很敦厚，德要很有修養，要不只是有內外財，最重要的要有智慧。
所以「博古通今」，過去過去的全都清楚，現在與未來也是很通達。這不是普通的知識而已，這是智慧，能夠博古通今。立志願非常純熟，這是我們的修行，也是修養。
所以說，「修身浸潤顯德相」。我們在修身，要一直不斷不斷，就像大地在吸收雨露一樣，自然大地五穀豐收。我們的內心對法不斷不斷吸收，在我們的內心，用在我們的外行，內心的德，用在外面的行，這叫做「顯德相」。
道行要純潔，不論是世間路，或者是菩提道，我們都要在人間，樹立起這個風範，讓人感覺到：這就是我要的教育，這就是我想要，要建立為人群付出的典範。這都是要用很純潔的心，才能夠展立，人類所需要的典範出來。
佛陀來人間，就已經具足了這些德行，所以，人間教育眾生。我們相信佛陀所說的法，我們隨著佛陀這樣來修行，追求佛的芳蹤。這是佛為人間的典範，因為佛陀內心的德，已經很純熟，志願為天下一大事，在人間來來回回，時間長久，他沒有捨棄眾生，所以佛陀稱為，四生之父、人天導師。這全都是要用很成熟的志願，才有辦法來回人間度眾生。
所以上面面的(經)文就說，「是諸所說，皆為化菩薩(故)。」
是諸所說
皆為化菩薩故
然舍利弗
今當復以譬喻
更明此義
諸有智者
以譬喻得解
《法華經譬喻品第三》
這些全都是為了要教化菩薩，教化人人成菩薩。大家都有能為人群付出的力量，這是佛陀對眾生的肯定，人人可成菩薩，人人可成佛，因為人人都是心中，有如來的本性在，這是佛陀對眾生的肯定。
接下來，「(然)舍利弗，今當復以譬喻」這個譬喻，實在是佛陀不得不用譬喻，因緣、譬喻等等的方法來教化，因為眾生，從佛陀的時代，一直到現在，再現在的未來，眾生是生命綿綿不斷，所以佛法必定要源源不斷。這個水的清流，要不斷淨化人心，所以「法譬如水滌塵垢」，因為眾生綿綿不斷，世間複製煩惱，所以不得不用佛法在人間，源遠但是流很長，這個水不斷要很長久，這樣從源頭，不斷要一直流下去，洗滌人心的垢穢。所以菩薩在人間，還是長久不斷，法脈相傳。
所以佛陀他又再說，「今當復以譬喻更明此義」，還是要再譬喻，才能夠徹底瞭解道理。過去是這樣，現在是這樣，未來也是這樣，有智慧的人，從譬喻中自然能夠瞭解，很深的道理。
現在接下來這段(經)文，佛陀就再叫舍利弗，「舍利弗，若國邑聚落，有大長者，其年衰邁。」
舍利弗
若國邑聚落
有大長者
其年衰邁
《法華經譬喻品第三》
這是佛陀雖然叫舍利弗，其實是所有在場聽法的弟子，要用心聽得清楚；叫一位，就等於提醒這個全場的弟子。
所以說「若國邑聚落」。這個「國邑」，在人間還是譬喻，人間國邑是名稱，就是國城 、國邑、都城，就是說這個國家的國土，都會區叫做國邑。或者是「聚落」，聚落那就是村，村莊，是鎮、是鄉、是村，這都叫做聚落，就是人民聚居的地方，或者人住的屋宅等等，這是世間的名稱。
國邑：
以國域都城
縣界而言
聚落：
村落、聚居之處所
及宅舍院落
佛陀開始就要再用譬喻了。「國」是譬喻實報莊嚴土，就是如來圓滿報身所依的地方。
國：
喻實報莊嚴土
即如來圓滿報身
所依之土
表示說，佛陀覺者他覺悟之後，他的心靈境界，就像那個國邑一樣，這種非常遼闊，那就是宇宙天下，在智慧上，就是智慧覺海，天下萬物，在佛陀的心境是很豐富，所以叫做「實報莊嚴土」。無事不知、無法不曉，所有的法，全都是收納在，佛陀的智慧覺海中。佛陀所住在的，就是這樣的境界，這就是「國」，譬喻佛陀的心境。佛陀覺悟那個覺海，智慧的覺海，非常豐富的心境。
「邑」，邑就是譬喻，「方便有餘土」。
邑：
喻方便有餘土
之簡稱
即二乘與
未證得法身的菩薩
所依住的國土
這個「方便有餘土」，那就是二乘，或者發菩薩心，因為聲聞就要靠聲音來了解，而若是緣覺，出生在無佛的時代，不過他的覺性就較清淨，春、夏、秋、冬，緣著這個境界，看到世間四季輪轉，來觀世間萬物，他覺得這是人間的無常。儘管知道這樣，就是到這個境界為止，這叫做緣覺，緣著境界而覺悟，但是那個心境還是比較窄。
或者有人知道，聽到佛法之後，應該要發心行菩薩道，但是有發心開始行菩薩道，不過還未真正證悟，只是初發心。這個初發心的菩薩，開始才在鋪人間路，要來與菩提道交會，但是還未完全體認，還未完全體會到。
這叫做「邑」。就是慢慢在我們的心境，在修行過程中，慢慢要接近這個「國」，在豐富的縣界的都會區，慢慢要接近這個國的首都，與這樣的意思一樣，所以「邑」是都城，但是還沒有到，真真正正的那個首都。
菩薩就是初機的菩薩，他已經發心了，這個心地的境界，和緣覺心清淨的境界，開始慢慢合會，一直往發大乘心、立四弘誓願的那個境界，一直一直在會合，這叫做「邑」，就是修行過程中的心靈。
若是「聚落」，聚落就是譬喻「凡聖同居土」。
聚落：
喻凡聖同居土
如娑婆世界
為凡夫及聖者
同居之國土
為了化度眾生
稱機施教
名稱凡聖同居土
就像娑婆世界，我們現在就是在娑婆世界，娑婆世界，大家都知道，堪忍世界，娑婆世界，也稱作五趣雜居地，但是這個五趣雜居，其中凡聖同居。「凡」那就是六凡，「聖」是四聖。「四聖」是：聲聞、緣覺、菩薩、佛；都是全聚枝在這個地方，而若「六凡」，就是天、人、修羅、畜生、餓鬼、地獄，這叫做「六凡」，這都是凡夫。其實，我們若將這個「六凡」，在人間我們都看得到，「四聖」在人間我們也體會得到。
佛陀出現在人間，人間出生、人間修行、人間覺悟、人間說法。所以，佛也在人間。所以這個人間，也能說「五趣雜居」，「五趣」是地獄、餓鬼、畜生、人天，很複雜在這個堪忍的世界，但是，這個堪忍世界，也要有賢聖出現，才能夠教育，所以這是叫做「凡聖同居土」，就是在娑婆世界。
諸佛菩薩，為了要來度化眾生，所以必定要來人間。像我們常常，心，若有什麼樣的擔憂、緊張，有困難了，趕緊念，「觀世音菩薩，大慈大悲觀世音菩薩」。這「觀世音菩薩」的名稱，在學佛者的內心是很堅固，大家就是依賴，觀世音菩薩大慈大悲。其實身外，我們所名稱的觀世音，是我們內心的觀世音，所以常常說人人是觀世音，人人是菩薩。只是凡夫的心，還未與觀世音菩薩的念合一。
人人本具佛性，何況觀世音菩薩，就是我們在要發現佛性真如，這個過程中，我們大家必須要的，無緣大慈，同體大悲。我們若有什麼樣的困難，我們趕緊念「觀世音菩薩」，我們就知道，無緣大慈，同體大悲，將心開闊，還有什麼困難呢？將路開得寬闊，這叫做菩薩道。
所以，這個菩薩道在人群中，能夠容納一切眾生，所以為了化度眾生，他乘機施教，就是觀機逗教。這個人群中，這個眾生，有什麼樣的心境的困難，我就用什麼樣的方法來對治；這種心境困難，對症下藥，眾生有什麼樣臨急的苦難，我們要用什麼方法，人群合力如何來救拔他。這全都是要對這個時代，及人的根機，如何來施教，這就是聖人在五趣雜居，如何來施用教法，所以名稱叫做「凡聖同居土」。
所以，國邑、聚落，簡單的名稱，其實內含著那麼深的道理。這種凡聖同居，聖人在凡間來度眾生，必定要在這樣。所以說「菩薩所緣，緣苦眾生」，諸佛就是入娑婆來度眾生，這樣叫做凡聖同居，同在這個娑婆世界。所以我們學佛要用心，多發大心，向著菩提大道精進向前，就不會常常在村落之中，我們來去要自由。請大家要時時多用心。
Explanations by Master Cheng-Yan
Subject: Manifest Virtue through Physical Cultivation (修身顯德志純熟)
Date: April.25. 2015
“With the nourishment of cultivating our actions, we manifest virtue. Through pure practices, we establish proper demeanor. This is like an elder in the world, who is virtuous, sincere and generous, well-versed in ancient and modern knowledge and whose vows are genuine and mature.”
The quality of a person’s character depends on regular spiritual cultivation. Regular spiritual cultivation can help us to unite body, mind, vows and virtue. The vows we establish affect the actions we take. If we are consistent in thought and deed, people will naturally trust and affirm us. So, the appearances we manifest are from the nourishment of cultivating our actions.
Confucius said, “Wealth enriches the house, virtue enriches the body.” This was what Confucius said, and this was also what the Buddha taught. Our spiritual practice must be proper in order to go among people and apply the Buddha’s teachings to transform them. To transform others, we must be sincere. With sincerity and the proper mindset, we dedicate ourselves to helping others. This is like walking on a road where we encounter many people who are going in different directions. We need to find a way to make this road smooth so that everyone can walk it in safety. The ancients always said that those who build bridges and roads earn great merits. This is true; if a physical road is paved smoothly, people can walk on it safely. So, when we engage in spiritual practice among people, it is as if we are paving a road for them.
Trails are blazed by people. We must clear a very simple and pure path. Although sentient beings are very complicated, we must remain virtuous. [Our thoughts and actions] must be pure in order for us to establish our virtue. By establishing and strengthening our virtue, we will naturally develop a proper demeanor. With proper demeanor, our virtue will [permeate everything], like wind or fragrance.
So, in our spiritual practice, as we walk on this path, we must find a way to pave a road for the world. This is what we do externally. What is even more important is to pave the road in our minds, the path in our own minds. If we can pave the road in the external world, we can return to the path in our minds. To do this we must develop Bodhicitta and make Bodhi-vows. This is how the road in this world intersects with the Bodhi-path. If we are able to engage in these pure practices, we can naturally establish a proper demeanor. Schools will establish a school culture. In terms of moral character, the virtue we establish is an example to others.
So, in learning the Buddha’s Way, we cultivate the Bodhi-path internally and pave a road through this world externally. This is the humanitarian spirit. Therefore, we must engage in internal cultivation and external practice.
Thus we are like “elders,” people considered elders in the world. Elders are people who are virtuous, knowledgeable, and have a family enterprise, status and so on. They are well-established and very respectable. People like these are called “elders”. These elders are not only rich in material wealth, but also in spiritual virtue. This makes them elders in the world. Elders are virtuous, sincere and generous. To have virtue, we must be sincere and generous; we need to have spiritual refinement. Besides having internal and external wealth, most importantly, we must have wisdom. So, we must be “well-versed in ancient and modern knowledge.” We must clearly understand everything about the past, as well as the present and the future. This goes beyond ordinary knowledge; this is wisdom, which helps us become “well-versed in ancient and modern knowledge.”
Establishing very genuine and mature vows is part of our spiritual practice and our spiritual refinement.So, “With the nourishment of cultivating our actions, we manifest virtue.”As we cultivate our actions, we must be like the land that unceasingly absorbs the rain and dew, naturally producing a bountiful harvest.
As we continue to absorb the Dharma, we must take it to heart and then manifest it in our external practice.When our inner virtue is applied to our external practice, we are “manifesting virtue”.
Our spiritual practice must be pure.Whether we are walking the road in this world or the Bodhi-path, we are establishing a proper demeanor for this world so that people will feel that, “This is what I want to learn. This is the example of giving that I wish to set for others.”To do this we must have a very pure mind; only then can we set the example that people need.
When the Buddha came to this world, He was already replete with these virtues.So, when He taught sentient beings, we believed in the Dharma that He taught.We follow the Buddha in our spiritual practice and trace His footsteps.He is the role model for this world.
This is because His inner virtues were already genuine and mature and He had vowed to return to the world to carry out His one great cause.
Over this long period of time, He has never abandoned sentient beings, so He is called the “kind father of the four kinds of beings” and “guiding teacher of humans and heavenly beings”.One must have very mature vows in order to return to the world and transform sentient beings.
So, the previous passage states, “All of these teachings are for the sake of teaching the Bodhisattva Way.”
“All of these teachings are for the sake of teaching the Bodhisattva Way. However, Sariputra, I shall now make use of analogies again in order to clarify what I mean, for all those who are wise can attain understanding through parables.”
The Buddha did all this for the sake of teaching and transforming Bodhisattvas, teaching everyone to transform into Bodhisattvas.
Everyone has this power to give of themselves.The Buddha had this confidence in all beings.
Everyone can become a Bodhisattva.Everyone can attain Buddhahood.This is because, in all of our minds, we intrinsically have Tathagata-nature.The Buddha had this confidence in all beings.
Next, “However, Sariputra, I shall now make use of analogies again.”Truly, the Buddha had no choice but to use analogies, along with various causes and conditions and other methods to transform sentient beings.This is because; from the Buddha’s lifetime until now and from now on into the future, sentient beings continuously exist in this world.So the Buddha-Dharma must arise unceasingly.
This pure stream of water must constantly helps to purify people’s minds.
So, “The Dharma is like water that can cleanse all defilements.”
Because sentient beings will endlessly reproduce afflictions in this world, the Buddha had to apply the Buddha-Dharma in this world.
Though its source is far away, this stream is long.For a long time, the water must continue to emerge from the source and constantly flow on.This cleanses contaminants from people’s hearts.
Thus, Bodhisattvas in this world must continue to pass on the Dharma-lineage.So, the Buddha would explain again.“I shall now make use of analogies again in order to clarify what I mean.”
He said that He would use analogies once again to help us thoroughly comprehend the principles.He did this in the past, is doing it in the present and will do it in the future.Those with wisdom can naturally learn very profound principles from these analogies.
In the following sutra passage, the Buddha told Sariputra, “Sariputra, in a certain kingdom’s city or settlement, there was a great elder who was old and frail.”
Although the Buddha was talking to Sariputra, He actually wanted all of His disciples who were present to listen to Him closely.Though He called out one name, He was calling to all disciples at the assembly.So, in “a certain kingdom’s city or settlement,” the term “kingdom’s city” is an analogy for something in the human realm.
The term “kingdom’s city” refers to a major city, a big population center. In every kingdom, there would be a place that would be called the city. There might also be a “settlement”. A settlement can be a village, a town or a township. These would all be settlements. This is an area where people live together or where there are houses that people live in. these are worldly terms. Here, the Buddha began to use them as analogies.
“Kingdom” is an analogy for the magnificent true reward-land, where the reward-body of the Tathagata resides.
This mean that after attaining enlightenment, the Buddha’s state of mind is like a kingdom. The great breadth [of this kingdom] encompasses everything in the universe. It is the ocean of enlightened wisdom. So, the Buddha’s state of mind is abundant with all things within the universe. This is “the magnificent true reward-land”.
There is nothing He does not know, no Dharma He cannot comprehend. All Dharma is contained within the Buddha’s ocean of enlightened wisdom. This is the kind of state the Buddha abides in. This is like a “kingdom”. It is an analogy for the Buddha’s state of mind and the ocean of enlightened wisdom. He awakened to. This state of mind is one of such great abundance. “City” is an analogy for “the land of skillful means with remainder”.
“City: It is a metaphor and abbreviation for the land of skillful means with remainder. Two Vehicle practitioners and Bodhisattvas who have not yet realized the Dharma-body abide in this land.”
“The land of skillful means with remainder” is where Two Vehicle practitioners or those who are newly-inspired Bodhisattvas abide. Hearers learn by listening to teachings. As for Solitary Realizers though they are born in an era without a Buddha their awakened natures are more pure. By observing the cycle of the four seasons, spring, summer, autumn and winter, by coming in contact with these conditions and observing all things in the world, they realize the impermanence of his world. Though they have this understanding, they remain at this stage [of spiritual practice]. These are Realizers of Conditions. They awaken by connecting to external conditions, but their state of mind is still relatively narrow. There are also some people who realize, after listening to the Buddha-Dharma, that they must aspire to walk the Bodhisattva-path. However, though they have aspired to practice the Bodhisattva-path, they have not truly awakened. They have only formed this initial aspiration. These newly-inspired Bodhisattvas have only begun to pave the road in this world in order to connect it with the Bodhi-path, but they have not completely recognized or experienced that yet. This state is like a “city”, as we engage in spiritual practice, our state of mind must slowly approach [the vastness of] a “kingdom”. This is how a populous area of a country can gradually grow closer to being the capital. The same principle applies here.
So, a “city” may be a major population center but it is not quite at the level of a real capital city. Bodhisattvas who are newly-inspired have already formed aspirations. Their state of mind and the pure state of mind of Solitary Realizers are gradually beginning to converge. As all head toward forming Great Vehicle aspirations and establishing the Four Great Vows, these states will continue to converge. This is likened to a “city”; it is one of the states of mind we develop during spiritual practice. As for “settlement”, a “settlement” is an analogy for “a land where the ordinary and noble live together”.
“Settlement: It is an analogy for a land where the ordinary and noble live together, such as the Saha World. It is a land where noble beings live together with ordinary people and for the sake of transforming sentient beings, teach according to capacities. This is the term for a land where the ordinary and noble dwell together.”
This is like the Saha World. The world we currently live in is the Saha World. The Saha World, as we all know, is the world of patient endurance. The Saha World is where the beings of the Five Destinies co-exist, but in this place where they all coexist, ordinary and noble beings are living together. “Ordinary” refers to the Six Unenlightened Realms, “noble” to the Four Noble Realms. The Four Noble Realms are Hearers, Solitary Realizers, Bodhisattvas and Buddhas. They all dwell together in this place.
The Six Unenlightened Realms refer to the heaven, human, asura, hell, hungry ghost and animal realms. There are the Six Unenlightened Realms, and these are unenlightened beings. Actually, we are able to see the Six Unenlightened Realms in this world. The Four Noble Realms can also be experienced in this world.
The Buddha appeared here He was born here, engaged in spiritual practice here, attained enlightenment here. So, the Buddha also lived in this world. Therefore, this world, the Saha World, is “where the ordinary and noble dwell together.” “The beings of the Five Destinies coexist here.”
The Five Destinies are the hell, hungry ghost, animal, human and heaven destinies; things are complicated in this world of patient endurance, but in this world where suffering must be endured, sages and noble beings must come forth in order to teach. So, this is where “ordinary and noble beings dwell together.” This is the Saha World. All Buddhas and Bodhisattvas, for the sake of transforming sentient beings, must come to this world.
For instance, oftentimes, if we feel afflicted or nervous, or when we encounter difficulties, we immediately chant “Guanyin Bodhisattva.” “Guanyin Bodhisattva of great loving-kindness and compassion.” The name “Guanyin Bodhisattva” is firmly in the minds of Buddhist practitioners. Everyone relies on Guanyin Bodhisattva’s great loving-kindness and compassion. Actually, when we call out to Guanyin Bodhisattva, we are calling on the Guanyin Bodhisattva within us. So, we constantly say that everyone is Guanyin, everyone is a Bodhisattva. It is just that the minds of ordinary people are not fully unified with the mind of Guanyin Bodhisattva. Everyone intrinsically has Buddha-nature, to say nothing of an intrinsic Guanyin Bodhisattva.
As we return to our nature of True Suchness, during this process, we must strive to realize the state of unconditional kindness and universal compassion. If we encounter any difficulties, we can quickly chant to Guanyin Bodhisattva. Then we will know that with unconditional kindness and universal compassion, once we open up our minds, what difficulties could we possibly face? By broadening our road, it becomes the Bodhisattva-path. Therefore, this Bodhisattva-path in the world can encompass all sentient beings. In order to transform all sentient beings the Buddha taught according to conditions and according to capabilities. When working with other people, whatever the mental difficulties they face, we can use the appropriate teaching to treat them.
Whatever the hardship, we prescribe the specific medicine they need. Whatever emergencies they encounter, we need to use the appropriate means to rescue them with our concerted effort. These teachings have to be appropriate for the current times and people’s capacities. This is how noble beings give their teachings when among the beings of the Five Destines. So, this is the place “where the ordinary and the noble dwell together.”
So, a “kingdom’s city” or a “settlement” are both simple and straightforward terms which actually contain profound principles. Ordinary beings and nobles dwell together. For noble beings to transform sentient beings, they must come here. It is said that Bodhisattvas arise because of suffering beings. All Buddhas come to the Saha World to deliver sentient beings. Thus the ordinary and noble dwell together. Both are in this Saha World.
In learning the Buddha’s Way, we must be mindful and form Great Vehicle aspirations. We must diligently progress on the great Bodhi-path instead of remaining in the villages. We must learn to freely travel back and forth. So, everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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