20150401《靜思妙蓮華》佛與眾生 原在一家
(第534集)
（法華經•譬喻品第三）
⊙眾生煩惱即菩提，無明實性即法性，幻化空身即法身，諸子皆住一乘道。
⊙法性與無明，如冰與水，無明之冰即諸性之水也。法性之水，後為無明之冰，僅謂無始無明之體，即為本覺之法性。
⊙「多諸人眾，一百、二百、乃至五百人止住其中。」《法華經 譬喻品第三》
⊙依上文所述，根本識既為家宅之體，佛與眾生同具此識，是佛與眾生原在一家。以非一故，故曰多諸人眾。
⊙又家宅之實體為虛空，虛空無相，非一非多，非大非小，非方非圓，悉隨宅之一多、大小、方圓以為一多、大小、方圓。
⊙若眾生不為無明煩惱所覆障，則同一清淨真性，等同一佛性，何有眾生之相可得？更何有五趣眾生之相可得？故佛與眾生等無差別。
【證嚴上人開示】
眾生煩惱即菩提，無明實性即法性，幻化空身即法身，諸子皆住一乘道。
眾生煩惱即菩提
無明實性即法性
幻化空身即法身
諸子皆住一乘道
我們的心本來是清淨無污染，就是因為外面互相污染，惹起了人人產生煩惱，煩惱不斷薰習，變成了這種習氣。所以這個煩惱假如轉過來，那就是菩提了。菩提也是從心，我們的心若是清淨，明明覺覺，心無煩惱，不就是智慧呢？就是覺。有人這麼說：「煩惱即菩提。」沒錯，眾生的煩惱撥開了，那就是明覺的本性，所以「無明實性即法性」。
佛陀用一個譬喻，就如芭蕉，香蕉。你這樣想，取它一個香蕉樹的中心，一層一層剝，每一層都是一層皮，還是再剝開、剝開，剝到後來，裡面根本就無一物，香蕉樹就是這樣。所以，本來無明是無實性，這個無明到最後，就是「空」的，沒有了。其實，「真空」就是法的性，無為法，無為法是「真空」，這個法看不到，唯有我們要用種種，要成就什麼東西，要用種種的物理，去將它組合起來。
常常譬喻的是，我們的日常生活中，我坐的椅子，你們看到的桌子，這種的東西，同一種物質，卻是不同的名稱，使用也是不同。說「你有功夫，將它用木料變成了家具，功夫拿出來給我看。」「功夫，你東西拿來，我做給你看。」還是要有東西拿來，他做給我們看。
這就是人，這種原來有的東西在頭腦裡，方法在頭腦裡，就是要有因緣具足，有這個力量合會，有這些物質拿來，這樣就完成了。其實這個物質以外，它還有它的道理。你若沒有木料，要如何，成椅子、桌子？木料來自大地、來自種子、來自因緣等等組合。所以這種無明，其實這些東西，若全都撥開了，就沒有了，就像道理一樣，一株芭蕉，那個東西剝到後來，什麼都沒有。
說無明如何起？無明是外面的境界，來誘惑裡面的念。所以說來，同樣是在一個識的當中，意識的當中，這個意識也就是，我們今生此世，在這個空間，空間、人與人之間，互相的習性，，你所造作的、我所感覺的。
你的造作，我歡喜，隨你去，隨你學。學好的人，能夠教育我們做很多良能付出，利益眾生；若是隨著惡的念，是強盜、或者是小偷，或者是流氓，跟他去，就這樣去了，對社會、對人間就是一種困擾，亂了人的次序。
所以說來，無明，它沒有自己本身的體相，其實它真實的體相，那個實相，回過頭就是叫做「法性」，「法性」是「真空」，所以「幻化空身即法身」。幻化，我們的身體，看，今天的「我」，昨天的「我」，五十年前的「我」，七十多年前的「我」，哪一個是「我」？時間不斷變化，不知覺中，在幻化中，幻化到現在的「我」。
空有這個身體，相也是常常在變，所以這就是我們常常說的「無為法」。這個「法性」是「無為法」，「法身」是「無為法」；無為法就是道理，這個法身，就是我們的真如本性。所以說，眼睛看得到的，全都有變化，眼睛看不到的，是永遠存在，不變的東西；所以常常說，永恆無始無終，唯有就是我們的真如本性，這種的法，我們一定要瞭解。
我們眾生，為什麼它都叫做煩惱？煩惱就是已經有造作出來了，煩惱已經是在我們，日常生活中的感受。感受苦啊、煩啊，很多很多「煩佬」──擔憂，這就是在我們眾生的現象。但是這種現象，我們能夠用心去好好利用，利用得好，它就是菩提，它就是覺悟──覺有情。覺有情，能夠利益群生。
看到我們很多人在勤精進。「無語良師」、還有骨髓移植、國際人醫會，這三個大盛會，這樣同時在這個時間裡，這樣同時舉行（註一）。
看到「無語良師」，當他身體健康，為人群付出，因緣若完成了，他這個身體就完全，獻給學醫的人去做研究，化無用為大用。這樣叫做「無語良師」。那天，多麼莊嚴的隊伍，這樣送他們離開大學，功成身退了，這個世間上，再也沒有，那個身體在世間。
還有另外一個地方，大學舉行「骨髓相見歡」（註二）。生命很奇妙！尋尋覓覓，一個人，他的造血功能已經失效了，要重新換骨髓，好幾十萬人的其中，才能夠找到一位，他自己的親人也不一定找得到。
從另外一個人的身上，取出這種非常奧祕，生命中造血的功能，骨髓，用醫療科技將它移過來，另外需要的這個人的身上，生命再造了，那還要再經過好幾年不受排斥，這樣別人的東西來到我的身上，變成是我的生命。這樣幾年後，這個人與人之間互相來見面，你的骨髓在我的身上，很感動人！臺上也有外國的，有印度(裔)有很多，不同的國家，總共有二十八個，三千多例的移植，分散在二十八個國家，救人的功能。
各位，這不就是「覺」嗎？眾生苦難這麼多，也就是有這樣的智慧，才有辦法能去救人，這叫做「覺有情」。但是在發明這些東西、研究這些東西，這些人還是在煩惱中，不過，他就是有這分的常識。所以說來，這是叫做眾生，煩惱的眾生，眾生的煩惱，所以世間人多數都是眾生煩惱。不過，任何一位眾生的煩惱，都是來自於，有這個識，這叫做「藏識」，這個藏識是接受前面的七識，七識的思考，六識的感受，那個六識的感受，七識的思考，這樣組合了是煩惱，或者是菩提，這就是要看六識。
我們人的習氣，好的習氣在外面接收來，它就會好好去善解，善解之後，對人就是和睦；而若是習氣不好，明明就是好事，心就是起著瞋恨、嫉妒，嫉能妒賢，這都是叫做眾生煩惱，這全都是眾生煩惱。
習氣懂得轉過來，第七識的思想若能夠轉得好，那就是時時覺有情者。所以，希望我們人人，六識是很重要，第七識，我們的習氣若懂得好好調適，思想中好好地自己要訓練，自我訓練，訓練到內心那分真如的本性。什麼樣的人，才有辦法將內心訓練出來？那就是佛陀。佛陀覺悟，三覺圓滿、二德完成，這就是我們要聽佛法。
所以「諸子皆住一乘道」。佛陀的弟子應該都歸回來，所聽的法就是一乘法。所以我們最近無不都是，期待人人用種種的方法，能夠明白這個一乘法。對我們人，我們應該如何去瞭解、如何來受用？前面說過，希望大家要用心。
法性與無明
如冰與水
無明之冰
即諸性之水也
法性與無明，是冰與水的分別。其實看起來，冰就是冰，它的名稱叫做冰，其實它的性是水。水的本性，其實到後來蒸發掉也是空。所以「法性之水，後為無明之冰，僅謂無始無明之體，即為本覺之法性」。
法性之水
後為無明之冰
僅謂無始無明之體
即為本覺之法性
所各位，用心是深或是淺，要看大家的感受，法要靠自己來感受。
所前面的(經)文，舍利弗，佛陀向舍利弗所說的，「國邑聚落，有大長者」，所以衰邁了。他有一個大宅，這個大宅「財富無量」，裡面有很多的僮僕，「其家廣大，唯有一門」，只有，這間大宅裡面，就是只有一個門，裡面多少人「多諸人眾」，這是今天這段(經)文，「多諸人眾，一百、二百、乃至五百人止住其中。」
多諸人眾
一百、二百、
乃至五百人
止住其中
《法華經 譬喻品第三》
這是一種形容。這間大宅，大房子裡面，有很多很多人，一百、二百，或者是五百人，這形容就是依止，這間房子裡面所住的，來敍述這個房子應該是很大間，這是一個譬喻，那就是根本識。
依上文所述
根本識
既為家宅之體
佛與眾生同具此識
是佛與眾生
原在一家
以非一故
故曰多諸人眾
「根本識既為家宅之體」。根本識，我們根本的意識，將它當作是一個家的體相，用這樣來譬喻。「佛與眾生同具此識，是佛與眾生原在一家」。佛與眾生共為一識，同樣是本具清淨的佛性，表示佛陀出生人間，天地之間共一家。但是佛是佛，眾生是眾生，若以形相來看，所以裡面有很多種的人，不是一；佛與眾生是共一識、共一家，不過，在這個大宅之中，不是只有「一」，所以叫做「多諸人眾」。
有很多很多人，我們已經有各不相同，造作、業力，都已經不同了，所以變成了如一間大宅。這間大房子裡面，若要用名相來稱呼，有父親、有母親、有孩子；有兒子、有女兒，有阿公、有阿嬤，有阿祖、有阿太。還有孩子到底有多少？又再裡面還有很多傭人，同樣一間房子裡面，不同不同的名稱，有不同不同的習氣，人的習氣，很多。所以「多諸人眾」，一間房子裡面就會分很多了。
所以說來，這個家宅就是表示在天地之間，天蓋之下、地載之上，成為一個大宅。又再譬喻如人人的本性，一個人當作一間房子，或是將整個天下，當成一間大宅，這全都是能夠譬喻，大小都可以譬喻。所以家宅實體為虛空，就是將它當作是一個虛空。
又家宅之實體
為虛空
虛空無相
非一非多
非大非小
非方非圓
悉隨宅之一多、
大小、方圓
以為一多、
大小、方圓
「虛空無相，非一非多」，其實也不多、也不少，虛空既然就無相了，到底有多少呢？其實虛空就是無。「非方非圓」，不是圓的、不是四方的。「悉隨宅之一多」，隨這個虛空無窮無盡，就看你這個虛空之中，你有多少東西，它全都包容。所以，一或者是多，或者是大或小，看看我們地面上的建設，又是有多少啊！
所以「若眾生不為，無明煩惱所覆障，則同一清淨真性。」
若眾生不為
無明煩惱所覆障
則同一清淨真性
等同一佛性
何有眾生之相可得
更何有
五趣眾生之相可得
故佛與眾生
等無差別
我們眾生，若沒有被煩惱將我們覆蓋，我們回歸回來是共同一項，清淨的本性，「等同一佛性」，我們若人人都沒有煩惱，回歸回來，那就是與佛同等的一性，哪有眾生的相可得呢？沒有眾生相。更何況有五趣眾生之相呢？五趣就是天、人、地獄、餓鬼、畜生，這叫做五趣。所以說人人既然都是佛，就沒有這個「五趣」，所以「佛與眾生等無差別」。
各位，學佛，我們就是只是要讓我們瞭解，我們與佛是這麼平等，只是天地之間，眾生之多，煩惱、無明複雜，所以使得我們現在，人生苦難偏多，大乾坤、小乾坤等等。我們若是跳脫了這種無明覆蓋，道理是可大可小；大，可以透徹虛空法界，我們很開闊的心胸，若是窄，我們會縮得在這個天地之間，常常說「冤家路狹」，好像很窄。
總而言之，我們要用心，我們的本性真如是這麼的清淨，不要受煩惱、無明，將我們覆住，這樣我們才能夠逍遙自在。請大家時時多用心。
Explanations by Master Cheng-Yan
Subject: The Buddha and Sentient Beings are One Family (佛與眾生 原在一家)
Date: April.01. 2015
“Sentient beings’ afflictions are Bodhi. The true nature of ignorance is Dharma-nature. The illusory and empty body is the Dharma-body. All disciples abide in the path of the One Vehicle.”
Our minds were originally pure and undefiled. But as we interact with and are contaminated by the world around us, we are led to give rise to afflictions. These afflictions continue to influence us, so they turn into our habitual tendencies. But if we can turn these afflictions around, they can become Bodhi.
Bodhi also comes from the mind. If our minds are pure, if we are clear, aware and free of afflictions, then isn’t that wisdom? That is awakening. Some have said “Afflictions are Bodhi.” That is correct. When sentient beings brush aside their afflictions, they return to their clear and awakened nature. So, “the true nature of ignorance is Dharma-nature.” The Buddha used the analogy of a banana tree. If we want to get to the heart of the tree, we must peel off every sheath. Each sheath is a layer that we must peel away. In the end, we find that there is nothing in the center. This is what banana trees are like.
So from the beginning, ignorance has had no true nature. Ultimately, ignorance is empty in nature. In fact, “true emptiness” is the nature of the Dharma. This is unconditioned Dharma. Unconditioned Dharma is “true emptiness.” This Dharma cannot be seen, except by bringing together various [elements]. In order for any object to be formed, we must use various principles of matter to piece things together.
I often draw analogies for this with things in our daily living. I am sitting in a chair. What you see here is a table. These kinds of things are made of the same material, but have different names. They also have different uses. Let us say a person has mastered the skill of turning wood into furniture. When I ask him to take his skill out and show me, [he would say,] “Bring me the material, I’ll make something for you.” We must give him some raw material so he can show us what he can do. This shows how, even if the methods are still in our minds, we need to have sufficient cause and conditions; we need to bring together our physical abilities and take the materials provided to us so we can complete the project.
Actually, apart from the materials themselves, there are also the principles underlying them. If we do not have any wood, then how can we make a chair or table? The wood comes from the earth; from a seed and the convergence of various causes and conditions. The same thing applies to ignorance. If we can peel away all of these things, there is nothing there. The principles are the same. A banana tree, after all its layers are peeled away, ultimately has nothing at its core. So, how does ignorance come into being? Ignorance arises when external conditions entice thoughts to stir in our minds. Thus, it is also something that happens in our consciousness, within our mind-consciousness. This consciousness is what we use in each lifetime to interact with the world around us and with other people that mutually shapes our habitual tendencies. I experience what you create. If I am pleased with what you have made, I will follow you and learn from you. Those who have mastered something can teach us to maximize our potential to be able to contribute and benefit sentient beings.
If we follow people of an unwholesome mindset, such as robbers, thieves or hoodlums, if we go along with what they do, that will be disruptive to society and people. It will disturb the peace. So, ignorance does not have its own essence and appearance.
Actually, its true essence, its true appearance, is ultimately Dharma-nature.This Dharma-nature is true emptiness.So, “the illusory and empty body is the Dharma-body”.Our body is illusory.
Consider who “I” am today, who “I” was yesterday, who “I” was over 50 years ago who “I” was over 70 years ago.Which one am “I” really?As time constantly changes, though we are unaware of it, in this state of illusion, we have gradually transformed into the “I” if today.This body is ultimately empty, and its appearance is constantly changing.
So, this is what we often talk about as “unconditioned Dharma”. “Dharma-nature” is unconditioned Dharma.“Dharma-body” is unconditioned Dharma.Unconditioned Dharma consists of the principles; the Dharma-body is our nature of True Suchness.
All things that we can see with our eyes are always changing.
What we cannot see with our eyes will forever remain unchanged.
We often say that what is forever has no beginning or end.There is only our nature of True Suchness.We must understand this Dharma.Why do we sentient beings become afflicted over everything?Afflictions are things we have already created.We already feel them in our daily living.We feel pained; we feel vexed.We have many, many worries.This is a phenomenon we sentient beings all have.
However, if we can mindfully make use of it, if we use it to our advantage, then it is Bodhi.It is an awakening, [so we become] awakened sentient beings.Awakened sentient beings can benefit all beings.
I see so many [volunteers] who are diligently practicing.The [send-off for] Silent Mentors, the meeting of bone marrow donors and recipients and the Tzu Chi International Medical Association, these three major events, were recently scheduled to all happen at the same time.We have seen the Silent Mentors; when they were healthy, they gave for the sake of others.When their karmic conditions [to here] ended, they donated their body to the medical students for study.They turn a “useless” thing into a thing of great use.This is why we call them “Silent Mentors”.
On that day, there was such a dignified procession accompanying them as their body left the university.They have accomplished their life’s work.In this world, that body will never exist again.Meanwhile, another event was occurring elsewhere.
The university held a “Celebration of Life”.
Life is very strange and wondrous.A search commences when a person loses the ability to produce red blood cells and needs to replace his bone marrow.He may need to look among hundreds of thousands of people to find that match.He may not even find this person among his own relatives.
From the body of the other person, the doctors remove the bone marrow, which has the miraculous ability to make red blood cells.
Through another medical procedure, it is then implanted into the body of the person who needs it.This can give him new life.
Then he must wait for many years to make sure his body does not reject it.In this way, something from another person’s body become part of what sustains his life.After several years have passed, when he meets the bone marrow donor [he may say,] “It is your bone marrow in my body.”This is very moving.There were people from other countries on stage.
We have people of Indian [descent], and others.Altogether, they came from 28 [countries].More than 3000 transplants took place throughout 28 countries to save people’s lives.Isn’t this a result of people’s awakening?
Sentient beings have so much suffering, so we need to have this great wisdom in order to be able to save lives.This makes us “awakened sentient beings”.But the people who are inventing these things and conducting this research still continue to experience afflictions.Still, they have acquired this particular knowledge.This is what makes them “sentient beings”.
Sentient beings are afflicted.Many afflictions arise in their minds.
Most people in this world have many afflictions.However, the particular afflictions of any sentient being arise out of their [eighth] consciousness arise out of their [eight] consciousness, called the storehouse consciousness.
The storehouse consciousness amasses the [consequences] of the first seven consciousnesses. The seventh consciousness contemplates. The Six Consciousnesses perceive. The perceptions of the Six Consciousnesses and the contemplation of the seventh consciousness combine to give rise to afflictions, or to Bodhi. This depends on the Six Consciousnesses, on our habitual tendencies. If we have good habitual tendencies, when we perceive the outside world, we will make an effort to be understanding. When we are understanding, our interactions with others will be harmonious.
If we have negative habitual tendencies, even if we see what is clearly a good thing, our minds will develop anger, hatred and jealousy. These are all afflictions. These are the afflictions of sentient beings. If we can transform our habitual tendencies, if we can change the thinking that happens in our seventh consciousness, then we will always be awakened sentient beings. So, I hope that everyone recognizes the importance of the Six Consciousnesses in our seventh consciousness, if we can carefully adjust our habitual tendencies, and thoroughly train ourselves in how we think, then we can train ourselves until we [return to] our nature of True Suchness. What kind of person can train themselves to achieve this state? The Buddha.
The Buddha is enlightened; He perfected the three elements of enlightenment. This is why we must lite to the Buddha-Dharma. So, “All disciples abide in the path of the One Vehicle”. The disciples of Buddha should all return to it. All the Dharma they hear is the One Vehicle Dharma.
Recently, we have been discussing how [the Buddha] hoped that everyone, through various methods, would understand the One Vehicle Dharma. He hoped that people would find a way to understand it and then accept and use it. We discussed this previously, and I hope everyone will be mindful of it.
“Dharma-nature and ignorance are like ice and water. The ice of ignorance is made from the water of the nature of all things”.
Dharma-nature and ignorance differ in the same way as ice and water. In fact, when your look at it, ice is just ice. It is called ice, but its actual nature is that of water. It has the intrinsic nature of water. And actually, once it evaporates, all that is left is emptiness.
Thus, “The water of Dharma-nature can later become the ice of ignorance”. The essence of beginning less ignorance is the Dharma-nature of intrinsic enlightenment.
Everyone, whether our mindfulness is deep or superficial depends on how we experience things. We must experience the Dharma for ourselves. So, in the previous [sutra] passage, “Sariputra”, the Buddha called on Sariputra, “in a certain kingdom’s city or settlement, “there was a great elder who was old and frail”. He had a great house, which contained boundless wealth and riches. There were many servants within it.
“His house was spacious and large and had only one door”. There was only one door in and out of this house. How many people were inside? “There were many groups of people”. This is the [sutra] passage for today.
“There were many groups of people, groups of 100, 200, even up to 500, all dwelling within”.
This is a description. Within this large house, there were very many groups of people, group of 100,200 or even 500 people. This is describing those who rested here, the people who dwelled in this house. This indicates that this house was likely very large. This is an analogy for fundamental consciousness.
As the previous text describes, fundamental consciousness is like the essence of this family home. Buddhas and sentient beings both have this consciousness, because Buddhas and sentient beings were originally from the same family. But they are not one, so it says there were many groups of people.
“Fundamental consciousness is like the essence of this family home”. Fundamental consciousness is our most basic consciousness. We use the essence and appearance of a house as an analogy to describe it. “Buddhas and sentient beings both have this consciousness because Buddhas and sentient beings were originally from the same family.” The Buddha and sentient beings have the same consciousness. They intrinsically have a pure Buddha-nature. This shows that the Buddha was born in the human realm, and everyone in this world is part of one family.
But the Buddha is a Buddha, and sentient beings are sentient beings, at least based on appearances. So, there are many kinds of people in this world, not just one.
The Buddha and sentient beings have the same consciousness and are part of the same family. But, within this large house there is not only “one” [type of being]. Thus, it says, “There were many groups of people”. There are so many people, and all of us have already created different karma. Thus we are all different. So, inside this large house, if we were to refer to people by their titles, there would be fathers, mothers and their children. There would be sons, daughters, grandfathers, grandmothers, great-grandfathers and great-grandmothers.So, how many children are there? In addition, there are also many servants. They were all in the same house and each can be referred to. With different titles. Each had different habitual tendencies.There were many kinds of habitual tendencies.
So, “There were many groups of people.” People in a house can be divided into many [types]. In this way, this family home represents the world, that which is under the heavens and on top of the earth; this is likened to a large house. There is also an analogy for everyone’s intrinsic nature, where each person is like a house. We can also compare the whole world to one large house.
A house can be an analogy for everything, whether big or small. The true essence of the family house is like that of a universe. So, we can treat is as a universe.
The true essence of the family house is like that of a universe. The universe is without appearance. It is not one or many. It is not big or small. It is not square or round. In accordance with how the house can be one or many, big or small, square or round, it can be one or many, big or small, square or round.
“The universe is without appearance. It is not one or many.” Indeed, it is not many nor is it few. Since the universe is without appearance, how can we enumerate it? In fact, the universe is an empty void. The universe “is not square or round.” It is not circular nor does it have four sides, but is in accordance with how the house can be one or many.
The universe is limitless and endless. Look at all the things within in the universe. No matter how many things there are, it can encompass everything. This is true whether there is one thing or many, whether they are big or small.
Look at the building we have crated on earth, there are so many of them. “If sentient beings are not covered by ignorance and afflictions they will have the same pure, true nature.”
If sentient beings were not covered by ignorance afflictions, they would have the same pure and true nature, the same Buddha-nature. Then how would there be any appearance of sentient beings? Furthermore, how would there be the appearance of beings of the Five Realms? Therefore, Buddhas and sentient beings are basically no different [in nature].
If we sentient beings do not have afflictions covering us, we can return to the same pure intrinsic nature, “the same Buddha-nature.” If none of us have any afflictions, we return to having the same nature as the Buddha. Then who would have the appearance of a sentient being? There would be no such appearance, let alone the appearance of one in the Five Realms. The Five Realms are the heaven human, hell, hungry ghost and animal realms.There are the Five Realms.
If everyone was a Buddha, then the Five Realms would not exist. So, “Buddhas and sentient beings are equal and not different [in nature].” Everyone, learning the Buddha’s Way help us understand that we are indeed completely equal to the Buddha. It is just that in this world, amidst the large number of sentient beings, the complications of afflictions and ignorance cause us to now experience so much suffering life. In the macrocosm and microcosm it is the same. If we can transcend the obstructions of ignorance, we can understand all principles, large or small. On a large scale, we can penetrate the universe and all Dharma-realms. We can have very broad minds. If our minds are narrow, we will limit ourselves to this world. Then, as we often say, “We will run into enemies everywhere.” This is how small the world will seem.
In summary, we must be very mindful. Our nature of True Suchness is so very pure; we must not allow it to be covered by afflictions and ignorance. Only in this way can we remain free and at peace. So, everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
(第534集)
（法華經•譬喻品第三）
⊙眾生煩惱即菩提，無明實性即法性，幻化空身即法身，諸子皆住一乘道。
⊙法性與無明，如冰與水，無明之冰即諸性之水也。法性之水，後為無明之冰，僅謂無始無明之體，即為本覺之法性。
⊙「多諸人眾，一百、二百、乃至五百人止住其中。」《法華經 譬喻品第三》
⊙依上文所述，根本識既為家宅之體，佛與眾生同具此識，是佛與眾生原在一家。以非一故，故曰多諸人眾。
⊙又家宅之實體為虛空，虛空無相，非一非多，非大非小，非方非圓，悉隨宅之一多、大小、方圓以為一多、大小、方圓。
⊙若眾生不為無明煩惱所覆障，則同一清淨真性，等同一佛性，何有眾生之相可得？更何有五趣眾生之相可得？故佛與眾生等無差別。
【證嚴上人開示】
眾生煩惱即菩提，無明實性即法性，幻化空身即法身，諸子皆住一乘道。
眾生煩惱即菩提
無明實性即法性
幻化空身即法身
諸子皆住一乘道
我們的心本來是清淨無污染，就是因為外面互相污染，惹起了人人產生煩惱，煩惱不斷薰習，變成了這種習氣。所以這個煩惱假如轉過來，那就是菩提了。菩提也是從心，我們的心若是清淨，明明覺覺，心無煩惱，不就是智慧呢？就是覺。有人這麼說：「煩惱即菩提。」沒錯，眾生的煩惱撥開了，那就是明覺的本性，所以「無明實性即法性」。
佛陀用一個譬喻，就如芭蕉，香蕉。你這樣想，取它一個香蕉樹的中心，一層一層剝，每一層都是一層皮，還是再剝開、剝開，剝到後來，裡面根本就無一物，香蕉樹就是這樣。所以，本來無明是無實性，這個無明到最後，就是「空」的，沒有了。其實，「真空」就是法的性，無為法，無為法是「真空」，這個法看不到，唯有我們要用種種，要成就什麼東西，要用種種的物理，去將它組合起來。
常常譬喻的是，我們的日常生活中，我坐的椅子，你們看到的桌子，這種的東西，同一種物質，卻是不同的名稱，使用也是不同。說「你有功夫，將它用木料變成了家具，功夫拿出來給我看。」「功夫，你東西拿來，我做給你看。」還是要有東西拿來，他做給我們看。
這就是人，這種原來有的東西在頭腦裡，方法在頭腦裡，就是要有因緣具足，有這個力量合會，有這些物質拿來，這樣就完成了。其實這個物質以外，它還有它的道理。你若沒有木料，要如何，成椅子、桌子？木料來自大地、來自種子、來自因緣等等組合。所以這種無明，其實這些東西，若全都撥開了，就沒有了，就像道理一樣，一株芭蕉，那個東西剝到後來，什麼都沒有。
說無明如何起？無明是外面的境界，來誘惑裡面的念。所以說來，同樣是在一個識的當中，意識的當中，這個意識也就是，我們今生此世，在這個空間，空間、人與人之間，互相的習性，，你所造作的、我所感覺的。
你的造作，我歡喜，隨你去，隨你學。學好的人，能夠教育我們做很多良能付出，利益眾生；若是隨著惡的念，是強盜、或者是小偷，或者是流氓，跟他去，就這樣去了，對社會、對人間就是一種困擾，亂了人的次序。
所以說來，無明，它沒有自己本身的體相，其實它真實的體相，那個實相，回過頭就是叫做「法性」，「法性」是「真空」，所以「幻化空身即法身」。幻化，我們的身體，看，今天的「我」，昨天的「我」，五十年前的「我」，七十多年前的「我」，哪一個是「我」？時間不斷變化，不知覺中，在幻化中，幻化到現在的「我」。
空有這個身體，相也是常常在變，所以這就是我們常常說的「無為法」。這個「法性」是「無為法」，「法身」是「無為法」；無為法就是道理，這個法身，就是我們的真如本性。所以說，眼睛看得到的，全都有變化，眼睛看不到的，是永遠存在，不變的東西；所以常常說，永恆無始無終，唯有就是我們的真如本性，這種的法，我們一定要瞭解。
我們眾生，為什麼它都叫做煩惱？煩惱就是已經有造作出來了，煩惱已經是在我們，日常生活中的感受。感受苦啊、煩啊，很多很多「煩佬」──擔憂，這就是在我們眾生的現象。但是這種現象，我們能夠用心去好好利用，利用得好，它就是菩提，它就是覺悟──覺有情。覺有情，能夠利益群生。
看到我們很多人在勤精進。「無語良師」、還有骨髓移植、國際人醫會，這三個大盛會，這樣同時在這個時間裡，這樣同時舉行（註一）。
看到「無語良師」，當他身體健康，為人群付出，因緣若完成了，他這個身體就完全，獻給學醫的人去做研究，化無用為大用。這樣叫做「無語良師」。那天，多麼莊嚴的隊伍，這樣送他們離開大學，功成身退了，這個世間上，再也沒有，那個身體在世間。
還有另外一個地方，大學舉行「骨髓相見歡」（註二）。生命很奇妙！尋尋覓覓，一個人，他的造血功能已經失效了，要重新換骨髓，好幾十萬人的其中，才能夠找到一位，他自己的親人也不一定找得到。
從另外一個人的身上，取出這種非常奧祕，生命中造血的功能，骨髓，用醫療科技將它移過來，另外需要的這個人的身上，生命再造了，那還要再經過好幾年不受排斥，這樣別人的東西來到我的身上，變成是我的生命。這樣幾年後，這個人與人之間互相來見面，你的骨髓在我的身上，很感動人！臺上也有外國的，有印度(裔)有很多，不同的國家，總共有二十八個，三千多例的移植，分散在二十八個國家，救人的功能。
各位，這不就是「覺」嗎？眾生苦難這麼多，也就是有這樣的智慧，才有辦法能去救人，這叫做「覺有情」。但是在發明這些東西、研究這些東西，這些人還是在煩惱中，不過，他就是有這分的常識。所以說來，這是叫做眾生，煩惱的眾生，眾生的煩惱，所以世間人多數都是眾生煩惱。不過，任何一位眾生的煩惱，都是來自於，有這個識，這叫做「藏識」，這個藏識是接受前面的七識，七識的思考，六識的感受，那個六識的感受，七識的思考，這樣組合了是煩惱，或者是菩提，這就是要看六識。
我們人的習氣，好的習氣在外面接收來，它就會好好去善解，善解之後，對人就是和睦；而若是習氣不好，明明就是好事，心就是起著瞋恨、嫉妒，嫉能妒賢，這都是叫做眾生煩惱，這全都是眾生煩惱。
習氣懂得轉過來，第七識的思想若能夠轉得好，那就是時時覺有情者。所以，希望我們人人，六識是很重要，第七識，我們的習氣若懂得好好調適，思想中好好地自己要訓練，自我訓練，訓練到內心那分真如的本性。什麼樣的人，才有辦法將內心訓練出來？那就是佛陀。佛陀覺悟，三覺圓滿、二德完成，這就是我們要聽佛法。
所以「諸子皆住一乘道」。佛陀的弟子應該都歸回來，所聽的法就是一乘法。所以我們最近無不都是，期待人人用種種的方法，能夠明白這個一乘法。對我們人，我們應該如何去瞭解、如何來受用？前面說過，希望大家要用心。
法性與無明
如冰與水
無明之冰
即諸性之水也
法性與無明，是冰與水的分別。其實看起來，冰就是冰，它的名稱叫做冰，其實它的性是水。水的本性，其實到後來蒸發掉也是空。所以「法性之水，後為無明之冰，僅謂無始無明之體，即為本覺之法性」。
法性之水
後為無明之冰
僅謂無始無明之體
即為本覺之法性
所各位，用心是深或是淺，要看大家的感受，法要靠自己來感受。
所前面的(經)文，舍利弗，佛陀向舍利弗所說的，「國邑聚落，有大長者」，所以衰邁了。他有一個大宅，這個大宅「財富無量」，裡面有很多的僮僕，「其家廣大，唯有一門」，只有，這間大宅裡面，就是只有一個門，裡面多少人「多諸人眾」，這是今天這段(經)文，「多諸人眾，一百、二百、乃至五百人止住其中。」
多諸人眾
一百、二百、
乃至五百人
止住其中
《法華經 譬喻品第三》
這是一種形容。這間大宅，大房子裡面，有很多很多人，一百、二百，或者是五百人，這形容就是依止，這間房子裡面所住的，來敍述這個房子應該是很大間，這是一個譬喻，那就是根本識。
依上文所述
根本識
既為家宅之體
佛與眾生同具此識
是佛與眾生
原在一家
以非一故
故曰多諸人眾
「根本識既為家宅之體」。根本識，我們根本的意識，將它當作是一個家的體相，用這樣來譬喻。「佛與眾生同具此識，是佛與眾生原在一家」。佛與眾生共為一識，同樣是本具清淨的佛性，表示佛陀出生人間，天地之間共一家。但是佛是佛，眾生是眾生，若以形相來看，所以裡面有很多種的人，不是一；佛與眾生是共一識、共一家，不過，在這個大宅之中，不是只有「一」，所以叫做「多諸人眾」。
有很多很多人，我們已經有各不相同，造作、業力，都已經不同了，所以變成了如一間大宅。這間大房子裡面，若要用名相來稱呼，有父親、有母親、有孩子；有兒子、有女兒，有阿公、有阿嬤，有阿祖、有阿太。還有孩子到底有多少？又再裡面還有很多傭人，同樣一間房子裡面，不同不同的名稱，有不同不同的習氣，人的習氣，很多。所以「多諸人眾」，一間房子裡面就會分很多了。
所以說來，這個家宅就是表示在天地之間，天蓋之下、地載之上，成為一個大宅。又再譬喻如人人的本性，一個人當作一間房子，或是將整個天下，當成一間大宅，這全都是能夠譬喻，大小都可以譬喻。所以家宅實體為虛空，就是將它當作是一個虛空。
又家宅之實體
為虛空
虛空無相
非一非多
非大非小
非方非圓
悉隨宅之一多、
大小、方圓
以為一多、
大小、方圓
「虛空無相，非一非多」，其實也不多、也不少，虛空既然就無相了，到底有多少呢？其實虛空就是無。「非方非圓」，不是圓的、不是四方的。「悉隨宅之一多」，隨這個虛空無窮無盡，就看你這個虛空之中，你有多少東西，它全都包容。所以，一或者是多，或者是大或小，看看我們地面上的建設，又是有多少啊！
所以「若眾生不為，無明煩惱所覆障，則同一清淨真性。」
若眾生不為
無明煩惱所覆障
則同一清淨真性
等同一佛性
何有眾生之相可得
更何有
五趣眾生之相可得
故佛與眾生
等無差別
我們眾生，若沒有被煩惱將我們覆蓋，我們回歸回來是共同一項，清淨的本性，「等同一佛性」，我們若人人都沒有煩惱，回歸回來，那就是與佛同等的一性，哪有眾生的相可得呢？沒有眾生相。更何況有五趣眾生之相呢？五趣就是天、人、地獄、餓鬼、畜生，這叫做五趣。所以說人人既然都是佛，就沒有這個「五趣」，所以「佛與眾生等無差別」。
各位，學佛，我們就是只是要讓我們瞭解，我們與佛是這麼平等，只是天地之間，眾生之多，煩惱、無明複雜，所以使得我們現在，人生苦難偏多，大乾坤、小乾坤等等。我們若是跳脫了這種無明覆蓋，道理是可大可小；大，可以透徹虛空法界，我們很開闊的心胸，若是窄，我們會縮得在這個天地之間，常常說「冤家路狹」，好像很窄。
總而言之，我們要用心，我們的本性真如是這麼的清淨，不要受煩惱、無明，將我們覆住，這樣我們才能夠逍遙自在。請大家時時多用心。
Explanations by Master Cheng-Yan
Subject: The Buddha and Sentient Beings are One Family (佛與眾生 原在一家)
Date: April.01. 2015
“Sentient beings’ afflictions are Bodhi. The true nature of ignorance is Dharma-nature. The illusory and empty body is the Dharma-body. All disciples abide in the path of the One Vehicle.”
Our minds were originally pure and undefiled. But as we interact with and are contaminated by the world around us, we are led to give rise to afflictions. These afflictions continue to influence us, so they turn into our habitual tendencies. But if we can turn these afflictions around, they can become Bodhi.
Bodhi also comes from the mind. If our minds are pure, if we are clear, aware and free of afflictions, then isn’t that wisdom? That is awakening. Some have said “Afflictions are Bodhi.” That is correct. When sentient beings brush aside their afflictions, they return to their clear and awakened nature. So, “the true nature of ignorance is Dharma-nature.” The Buddha used the analogy of a banana tree. If we want to get to the heart of the tree, we must peel off every sheath. Each sheath is a layer that we must peel away. In the end, we find that there is nothing in the center. This is what banana trees are like.
So from the beginning, ignorance has had no true nature. Ultimately, ignorance is empty in nature. In fact, “true emptiness” is the nature of the Dharma. This is unconditioned Dharma. Unconditioned Dharma is “true emptiness.” This Dharma cannot be seen, except by bringing together various [elements]. In order for any object to be formed, we must use various principles of matter to piece things together.
I often draw analogies for this with things in our daily living. I am sitting in a chair. What you see here is a table. These kinds of things are made of the same material, but have different names. They also have different uses. Let us say a person has mastered the skill of turning wood into furniture. When I ask him to take his skill out and show me, [he would say,] “Bring me the material, I’ll make something for you.” We must give him some raw material so he can show us what he can do. This shows how, even if the methods are still in our minds, we need to have sufficient cause and conditions; we need to bring together our physical abilities and take the materials provided to us so we can complete the project.
Actually, apart from the materials themselves, there are also the principles underlying them. If we do not have any wood, then how can we make a chair or table? The wood comes from the earth; from a seed and the convergence of various causes and conditions. The same thing applies to ignorance. If we can peel away all of these things, there is nothing there. The principles are the same. A banana tree, after all its layers are peeled away, ultimately has nothing at its core. So, how does ignorance come into being? Ignorance arises when external conditions entice thoughts to stir in our minds. Thus, it is also something that happens in our consciousness, within our mind-consciousness. This consciousness is what we use in each lifetime to interact with the world around us and with other people that mutually shapes our habitual tendencies. I experience what you create. If I am pleased with what you have made, I will follow you and learn from you. Those who have mastered something can teach us to maximize our potential to be able to contribute and benefit sentient beings.
If we follow people of an unwholesome mindset, such as robbers, thieves or hoodlums, if we go along with what they do, that will be disruptive to society and people. It will disturb the peace. So, ignorance does not have its own essence and appearance.
Actually, its true essence, its true appearance, is ultimately Dharma-nature.This Dharma-nature is true emptiness.So, “the illusory and empty body is the Dharma-body”.Our body is illusory.
Consider who “I” am today, who “I” was yesterday, who “I” was over 50 years ago who “I” was over 70 years ago.Which one am “I” really?As time constantly changes, though we are unaware of it, in this state of illusion, we have gradually transformed into the “I” if today.This body is ultimately empty, and its appearance is constantly changing.
So, this is what we often talk about as “unconditioned Dharma”. “Dharma-nature” is unconditioned Dharma.“Dharma-body” is unconditioned Dharma.Unconditioned Dharma consists of the principles; the Dharma-body is our nature of True Suchness.
All things that we can see with our eyes are always changing.
What we cannot see with our eyes will forever remain unchanged.
We often say that what is forever has no beginning or end.There is only our nature of True Suchness.We must understand this Dharma.Why do we sentient beings become afflicted over everything?Afflictions are things we have already created.We already feel them in our daily living.We feel pained; we feel vexed.We have many, many worries.This is a phenomenon we sentient beings all have.
However, if we can mindfully make use of it, if we use it to our advantage, then it is Bodhi.It is an awakening, [so we become] awakened sentient beings.Awakened sentient beings can benefit all beings.
I see so many [volunteers] who are diligently practicing.The [send-off for] Silent Mentors, the meeting of bone marrow donors and recipients and the Tzu Chi International Medical Association, these three major events, were recently scheduled to all happen at the same time.We have seen the Silent Mentors; when they were healthy, they gave for the sake of others.When their karmic conditions [to here] ended, they donated their body to the medical students for study.They turn a “useless” thing into a thing of great use.This is why we call them “Silent Mentors”.
On that day, there was such a dignified procession accompanying them as their body left the university.They have accomplished their life’s work.In this world, that body will never exist again.Meanwhile, another event was occurring elsewhere.
The university held a “Celebration of Life”.
Life is very strange and wondrous.A search commences when a person loses the ability to produce red blood cells and needs to replace his bone marrow.He may need to look among hundreds of thousands of people to find that match.He may not even find this person among his own relatives.
From the body of the other person, the doctors remove the bone marrow, which has the miraculous ability to make red blood cells.
Through another medical procedure, it is then implanted into the body of the person who needs it.This can give him new life.
Then he must wait for many years to make sure his body does not reject it.In this way, something from another person’s body become part of what sustains his life.After several years have passed, when he meets the bone marrow donor [he may say,] “It is your bone marrow in my body.”This is very moving.There were people from other countries on stage.
We have people of Indian [descent], and others.Altogether, they came from 28 [countries].More than 3000 transplants took place throughout 28 countries to save people’s lives.Isn’t this a result of people’s awakening?
Sentient beings have so much suffering, so we need to have this great wisdom in order to be able to save lives.This makes us “awakened sentient beings”.But the people who are inventing these things and conducting this research still continue to experience afflictions.Still, they have acquired this particular knowledge.This is what makes them “sentient beings”.
Sentient beings are afflicted.Many afflictions arise in their minds.
Most people in this world have many afflictions.However, the particular afflictions of any sentient being arise out of their [eighth] consciousness arise out of their [eight] consciousness, called the storehouse consciousness.
The storehouse consciousness amasses the [consequences] of the first seven consciousnesses. The seventh consciousness contemplates. The Six Consciousnesses perceive. The perceptions of the Six Consciousnesses and the contemplation of the seventh consciousness combine to give rise to afflictions, or to Bodhi. This depends on the Six Consciousnesses, on our habitual tendencies. If we have good habitual tendencies, when we perceive the outside world, we will make an effort to be understanding. When we are understanding, our interactions with others will be harmonious.
If we have negative habitual tendencies, even if we see what is clearly a good thing, our minds will develop anger, hatred and jealousy. These are all afflictions. These are the afflictions of sentient beings. If we can transform our habitual tendencies, if we can change the thinking that happens in our seventh consciousness, then we will always be awakened sentient beings. So, I hope that everyone recognizes the importance of the Six Consciousnesses in our seventh consciousness, if we can carefully adjust our habitual tendencies, and thoroughly train ourselves in how we think, then we can train ourselves until we [return to] our nature of True Suchness. What kind of person can train themselves to achieve this state? The Buddha.
The Buddha is enlightened; He perfected the three elements of enlightenment. This is why we must lite to the Buddha-Dharma. So, “All disciples abide in the path of the One Vehicle”. The disciples of Buddha should all return to it. All the Dharma they hear is the One Vehicle Dharma.
Recently, we have been discussing how [the Buddha] hoped that everyone, through various methods, would understand the One Vehicle Dharma. He hoped that people would find a way to understand it and then accept and use it. We discussed this previously, and I hope everyone will be mindful of it.
“Dharma-nature and ignorance are like ice and water. The ice of ignorance is made from the water of the nature of all things”.
Dharma-nature and ignorance differ in the same way as ice and water. In fact, when your look at it, ice is just ice. It is called ice, but its actual nature is that of water. It has the intrinsic nature of water. And actually, once it evaporates, all that is left is emptiness.
Thus, “The water of Dharma-nature can later become the ice of ignorance”. The essence of beginning less ignorance is the Dharma-nature of intrinsic enlightenment.
Everyone, whether our mindfulness is deep or superficial depends on how we experience things. We must experience the Dharma for ourselves. So, in the previous [sutra] passage, “Sariputra”, the Buddha called on Sariputra, “in a certain kingdom’s city or settlement, “there was a great elder who was old and frail”. He had a great house, which contained boundless wealth and riches. There were many servants within it.
“His house was spacious and large and had only one door”. There was only one door in and out of this house. How many people were inside? “There were many groups of people”. This is the [sutra] passage for today.
“There were many groups of people, groups of 100, 200, even up to 500, all dwelling within”.
This is a description. Within this large house, there were very many groups of people, group of 100,200 or even 500 people. This is describing those who rested here, the people who dwelled in this house. This indicates that this house was likely very large. This is an analogy for fundamental consciousness.
As the previous text describes, fundamental consciousness is like the essence of this family home. Buddhas and sentient beings both have this consciousness, because Buddhas and sentient beings were originally from the same family. But they are not one, so it says there were many groups of people.
“Fundamental consciousness is like the essence of this family home”. Fundamental consciousness is our most basic consciousness. We use the essence and appearance of a house as an analogy to describe it. “Buddhas and sentient beings both have this consciousness because Buddhas and sentient beings were originally from the same family.” The Buddha and sentient beings have the same consciousness. They intrinsically have a pure Buddha-nature. This shows that the Buddha was born in the human realm, and everyone in this world is part of one family.
But the Buddha is a Buddha, and sentient beings are sentient beings, at least based on appearances. So, there are many kinds of people in this world, not just one.
The Buddha and sentient beings have the same consciousness and are part of the same family. But, within this large house there is not only “one” [type of being]. Thus, it says, “There were many groups of people”. There are so many people, and all of us have already created different karma. Thus we are all different. So, inside this large house, if we were to refer to people by their titles, there would be fathers, mothers and their children. There would be sons, daughters, grandfathers, grandmothers, great-grandfathers and great-grandmothers.So, how many children are there? In addition, there are also many servants. They were all in the same house and each can be referred to. With different titles. Each had different habitual tendencies.There were many kinds of habitual tendencies.
So, “There were many groups of people.” People in a house can be divided into many [types]. In this way, this family home represents the world, that which is under the heavens and on top of the earth; this is likened to a large house. There is also an analogy for everyone’s intrinsic nature, where each person is like a house. We can also compare the whole world to one large house.
A house can be an analogy for everything, whether big or small. The true essence of the family house is like that of a universe. So, we can treat is as a universe.
The true essence of the family house is like that of a universe. The universe is without appearance. It is not one or many. It is not big or small. It is not square or round. In accordance with how the house can be one or many, big or small, square or round, it can be one or many, big or small, square or round.
“The universe is without appearance. It is not one or many.” Indeed, it is not many nor is it few. Since the universe is without appearance, how can we enumerate it? In fact, the universe is an empty void. The universe “is not square or round.” It is not circular nor does it have four sides, but is in accordance with how the house can be one or many.
The universe is limitless and endless. Look at all the things within in the universe. No matter how many things there are, it can encompass everything. This is true whether there is one thing or many, whether they are big or small.
Look at the building we have crated on earth, there are so many of them. “If sentient beings are not covered by ignorance and afflictions they will have the same pure, true nature.”
If sentient beings were not covered by ignorance afflictions, they would have the same pure and true nature, the same Buddha-nature. Then how would there be any appearance of sentient beings? Furthermore, how would there be the appearance of beings of the Five Realms? Therefore, Buddhas and sentient beings are basically no different [in nature].
If we sentient beings do not have afflictions covering us, we can return to the same pure intrinsic nature, “the same Buddha-nature.” If none of us have any afflictions, we return to having the same nature as the Buddha. Then who would have the appearance of a sentient being? There would be no such appearance, let alone the appearance of one in the Five Realms. The Five Realms are the heaven human, hell, hungry ghost and animal realms.There are the Five Realms.
If everyone was a Buddha, then the Five Realms would not exist. So, “Buddhas and sentient beings are equal and not different [in nature].” Everyone, learning the Buddha’s Way help us understand that we are indeed completely equal to the Buddha. It is just that in this world, amidst the large number of sentient beings, the complications of afflictions and ignorance cause us to now experience so much suffering life. In the macrocosm and microcosm it is the same. If we can transcend the obstructions of ignorance, we can understand all principles, large or small. On a large scale, we can penetrate the universe and all Dharma-realms. We can have very broad minds. If our minds are narrow, we will limit ourselves to this world. Then, as we often say, “We will run into enemies everywhere.” This is how small the world will seem.
In summary, we must be very mindful. Our nature of True Suchness is so very pure; we must not allow it to be covered by afflictions and ignorance. Only in this way can we remain free and at peace. So, everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment