20150515《靜思妙蓮華》深觀真俗大乘法眼(第566集)
（法華經•譬喻品第三）
⊙「天地法則養生機，日旱夜露種萌芽，微風解脫除熱惱，法水清風除無明。」
⊙覺有情：謂菩薩從深觀真俗二諦，進而斷見、思習氣與塵沙惑，得法眼淨，成道種智，故名菩薩地。
⊙法眼淨：小乘法眼即初果，見四諦法，名法眼；大乘法眼，初地得真無生法，故云法眼。
⊙「舍利弗！爾時，長者各賜諸子等一大車，其車高廣，眾寶莊校，周匝欄楯，四面懸鈴。」《法華經譬喻品第三》
⊙若回小向大之聖眾，亦得稱為菩薩；雖未證於法身，然既發大乘心，必修大乘行，更不退墮回小。
【證嚴上人開示】
「天地法則養生機，日旱夜露種萌芽，微風解脫除熱惱，法水清風除無明。」
天地法則養生機
日旱夜露種萌芽
微風解脫除熱惱
法水清風除無明
天地法則能夠自然，養天地萬物，所以我們要時時用感恩心，感恩天地萬物，在這個大自然法則中，供應了我們人類，一切的生活物資。看，天，四季輪轉，隨著氣候而地上的萬物，應時而生。但是，因為是人的無明造作，所以使天地這個天地，這個大乾坤，就失去了調和。
但是，有的地方，天，還有這樣的，白天很乾，卻是晚上有露，小小的花草，在大地上，只要有夜露，自然種子在大地裡還能夠保存，地上物，要種五穀雜糧很難。但是種種的種子在地裡，只要有夜露，還能夠養著它的生機。
還記得在很多年前，聽到，看到智利那個國家，有一個地方，長年都不曾下雨。但是，那個小村莊的地方，他們有這樣的智慧，他們就用那個網去攔露水，一大早就趕緊來收那個網，那個網會含著露水，收進桶子裡，這樣(供應)一天的生活。
天地之間，真的是不可思議啊！你感覺不到，露水，你也看不到它，但是，明天早上，一早起來，明明昨晚沒有下雨，卻是早上，在外面看，太陽若開始要升起來時，你好好的看那個樹葉、尤其是草尖，看那個葉尖上，露水開始在縮收，縮收到那個葉子的尖端上。再用心看它，再一會兒，就滴下去。所以地上也是應著這個草，花草，吸收著露水，這個露水回歸，滴下土去，土的濕潤，再來養這個花草的根。因為這樣，大地之間自然的循環，所以說「日旱夜露種萌芽」，那個種子在地下裡，還是有這個溼潤，露水來保護它，讓它能發芽，這是天地自然法則。
那就像，譬如我們每一個人，我們若有法水，來滋潤我們的心地，人人心中這顆種子，如來真如本性，自然它就會發芽，如來清淨這面明鏡，有了法水來清洗，自然它就會明朗。
所以像我們很熱的天氣，「微風解脫」。若有微微的風來，那個很熱、很悶、很鬱悶，這樣那種的氣，這個地方空氣很不好，很鬱悶，就是沒有空氣，沒有空氣就是沒有微風，因為空氣會引進來微風，你若將它關起來，一切封閉起來，風透不進來，那就是悶。就像我們凡夫，那個正法一點都沒有入心來。
而我們若是能夠，將我們的心門打開，這個微風進來，我們能夠接觸到，這個自然的空氣，這樣這個悶氣就會解開，要呼吸也比較順。空氣好，呼吸順暢，同樣的道理，所以這個「微風解脫」，讓我們解開了那種鬱悶，應該就是法解除了我們的無明，所以「除熱惱」。微微的風，可以讓我們的這個煩惱無明，這樣完全解除了。
就像我們若能夠聽了佛法，這個煩惱就能夠解除了。你擔心這麼多工作，光是坐在那裡擔心，看這麼多的事情還沒有做，在那裡起煩惱，你為什麼不起來？有多少時間、有多少力量，處理多少的事，做就對了。
而若只是坐在那個地方，看事情很多，雙手攤開，人坐在那個地方，內心擔心，擔心這些事情做不完。空間，還是一樣，囤積那麼多的東西要我們整理，時間卻是不斷流逝，人停在那個地方，內心囤積著煩惱，這永遠都沒辦法處理，沒辦法解脫。只有一項，想通了，起來，手動起來，有多少力量、多少時間，做多少事情，這些讓我們煩惱的東西，不就是減少了嗎？應用時間，用我們的精進，撥開了煩惱，心就會清淨。
所以很重要的，就是法水，法水與清風，有法入心來，有周圍的環境來助緣，這樣，自然除無明，我們的煩惱、無明，自然就除，除掉了，煩惱減輕了，甚至心完全清淨了。
覺有情：
謂菩薩
從深觀真俗二諦
進而斷見、思習氣
與塵沙惑
得法眼淨
成道種智
故名菩薩地
佛陀來到人間，無非就是要來覺有情。佛陀用種種的方法，就譬喻五乘、三乘，說人間法、說生天法，說要如何能夠淨化我們的心，走入覺道的聲聞法，還要說天地自然法則，「真空妙有」的道理。緣覺能夠體會天地之間，說到底(有為法)完全是空，瞭解這樣的道理，還能夠讓人知道這個「真空」，眾生執著，所以投入人群去做，「真空」在內心，「妙有」在人群。
看看人間，「苦、集、滅、道」、「十二因緣」，種種匯集了人間的苦，要和大家來分享。為世間種種的苦難，有形、無形，是物質上的苦難、是心靈的苦難等等，投入人群去，那就是菩薩道。菩薩道是覺有情；就是菩薩經過了，佛陀的教化之後，時時就是深觀真俗二諦，佛陀就是開始要讓，大家能夠知道，菩薩接受了，所以在「真空妙有」。
真諦、俗諦，真諦就是真空，俗諦就是人間，真的是奇妙啊！為什麼你的心態會這樣？為什麼你的造作會這樣？為什麼你有這樣的習氣，改不過來？為什麼……，很多很多。這必定要設法，讓人人的心智能開，對道理能懂，行在道理之中，若這樣，人類，人倫道德上軌道，這是教化有情人，這樣才有辦法斷除煩惱。
所以「見」、「思」這種的習氣，一定要將它斷除。看法、思想，若能夠上軌道，自然塵沙(惑)，就是很多很多的無明，就隨著這個「見」、「思」，上軌道，塵沙的煩惱就會去除。
現在我們常常會聽到，某一個地方受到那個霾害，所以天上的飛機，交通也停了，地上的交通，也要提高警覺，因為視線不遠。看，這種已經變成了，人類所造作，變成了氣候(空氣) ，與環境的污濁，這就像「塵沙惑」。這就是我們眾生在天地間，所造作，這是使眾生就是這樣在苦。但是，覺有情人，那就是菩薩，已經撥開了這些煩惱，連這個塵沙無明，也將它淨化掉了，因為他已經得到「法眼淨」，所見的事情都已經很清楚，是非分明，再也沒有煩惱，在人與人之間，起煩惱無明，這是菩薩。
法眼淨：
小乘法眼即初果
見四諦法名法眼
大乘法眼初地，
得真無生法
故云法眼
菩薩已經在初地開始，一直到十地的過程，已經是到達了與佛接近的境界。所以這種的覺有情人，那就是在人間接受了佛法，「真空妙有」，這些智慧都已經入了，所以，自然所看的一切很清楚。就像空間很清淨，都沒有塵霾，沒有這些，所以他可以看得很遠，所有的環境很清楚。用看這樣的環境，來看人間事物，這叫做「法眼」，很透徹、很清楚，這成「道種智」，一切的道理，分明無染著，這叫做菩薩地。
前面的(經)文，佛陀在火宅，外面排著三大車，看到每個孩子都出來了。佛陀說到這個地方，又開始說：「舍利弗！爾時長者各賜諸子等一大車。」
舍利弗
爾時長者
各賜諸子等一大車
《法華經譬喻品第三》
佛陀又再叫舍利弗，那時候的長者，「各賜諸子等一大車」。舍利弗，你知道，這些孩子全都出來了，這些孩子也向父親討：「你說要給我們東西。」這個時候，長者開始賜給這些孩子的東西，其實結果不只是羊車、鹿車，結果是給大家全部平等，是大白牛車。就像父親在分財產，給孩子一樣，每一個孩子，全都要平均，每一位，全都一樣能得到，同等的，一樣的東西。所以「等一大車」，「等」就是平等，大家都是一樣，一輛大車，這麼的豐富。
接下來，「其車高廣，眾寶莊校，周匝欄楯，四面懸鈴。」
其車高廣
眾寶莊校
周匝欄楯
四面懸鈴
《法華經譬喻品第三》
這我們已經了解了，在我們所看到的，我們全都知道，這大車有多大呢？這已經將這個車是高又廣，很多很多的寶物，全都將它「莊校」，全都將它裝飾起來。「周匝欄楯」，在這個車的那個周圍，也是一樣(裝飾)用得很好；牛車，就是旁邊的那個欄楯，「四面懸鈴」，這個車高，就有那個鈴，鈴聲(鈴鐺)來裝飾它，讓它整輛車很美，又再車子在走，，有聲音，那個聲音，鈴瓏的聲音，自己聽了很舒服；走過的地方，別人聽到，這是富有人家的大車來了。鈴聲很好聽，這都是一種的莊嚴。
剛剛我們說的「法眼」，也就是大乘。學佛，我們就是在大乘法。有這麼大的大車，也已經裝潢得這麼好，大車比較高，坐在高的地方，要看的視野，就可以很廣，所以就譬喻「法眼」，我們能夠看得很開。我們若是坐低低的，前面看過去，都是障礙的東西，而我們若是居高臨下，我們就可以看得很遠。所以「法眼」就像這樣，我們的見解、我們的範圍、境界，可以看得很高，從高的地方來看下面。
大乘的「法眼」就是菩薩，他的見解就比緣覺，再更高一層，那就是初地。菩薩的初地，那就是得「無生法忍」，已經到「無生法忍」的程度。因為聲聞、緣覺，都是獨善其身，不敢與人接觸。但是，發大乘心、四弘誓願，「眾生無邊誓願度」，決定入人群中去。但是，你要入人群中，一定要一項，忍，因為你要六度行，「六度」，布施、持戒，在當中就是要忍辱，有忍辱才能夠精進、禪定、智慧。
我們布施，我們要，自己要保持內心的清淨，清淨的心入人群中，去做布施──財施、法施等等。但是，你若沒有忍耐，沒有忍德的這個力量，那芸芸眾生，眾生煩惱重重、惡質(品性惡劣)，不只是受恩不知報，還再以怨、以恨來回報。這如果沒有忍，沒有「法忍」，哪能堪得再走下去呢？
所以，「大乘法眼」。他已經看通了、瞭解了、清楚了，眾生本來就是有這樣，這麼惡質的煩惱無明，所以他知道，他覺得這是很平常事情，所以他具備了「法忍」，不受眾生種種的煩惱，來影響他的道心。所以這叫做「大乘法眼」。
若回小向大之聖眾
亦得稱為菩薩
雖未證於法身
然既發大乘心
必修大乘行
更不退墮回小
看得開，這個人看得很開，能堪得受這樣的折磨，能堪得受這樣的嫉妒，能堪得受這樣的蹧蹋，就能夠堪得受，這樣叫做「大乘法眼」。所以已經是得到「無生法忍」了，這叫做「法眼」。
那就是回小向大，這過去是小乘法(行者)──聲聞、緣覺，他所愛的是羊車、鹿車。但是佛陀要他回小向大，不要再停滯在羊車、鹿車──聲聞、緣覺，不要停在那裡，趕緊，你本來就擁有這部，這麼莊嚴、這麼有力、這麼高又廣的大車。這是佛陀用這樣的智慧，誘引大家離開火宅，在寬廣的地方、安全的境界，讓人人有這麼大的車──這個大乘法。
這是我們學佛者，必定要將我們的心開闊來，我們所要求的法，是要大乘法，不要停滯在羊車、鹿車，我們人人都擁有一輛大白牛車。所以，這個大乘，是佛陀希望人人都能得到，所以希望人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: The Penetrating Gaze of Dharma-eyes (深觀真俗大乘法眼)
Date: May.15. 2015
“The natural order of the world fosters the growth of all living things. After dry days, the dew that forms at night allows seeds to sprout. The gentle breeze brings relief and eliminates fiery afflictions. With the Dharma-water and the cool breeze, we eliminate ignorance.”
The natural order of the world automatically supports the growth of all things. Therefore, we must always be grateful that all things in the world, in accordance with laws of nature, provide us humans with everything we need in order to live. See, with the turning of the four seasons, all things on earth grow in accord with the climate and the time. But because humans act out of ignorance, the macrocosm of this world has lost its harmony. Still, in some places, thought the climate is such that the day is quite dry, dew forms at night. Small grasses and flowers can grow as long as there is dew, which can sustain their seeds in the soil.
Growing crops in these places is still difficult, but there are many kinds of seeds that can grow. As long as there is dew, it can keep them alive. I still remember that many years ago, I heard about a place in Chile where no rain had fallen in many years. However, in that small village, people had the wisdom to use netting to collect the dew. During the day, they quickly pull down the nets with the dew on it and collect the dew in buckets. This provides them with enough water for a day.
The world is indeed an amazing place! We cannot feel the dew and often do not notice it. But when we get up early in the morning, even if it has not rained the night before, if we look outside in the morning, just as the sun is about to rise, and carefully examine the leaves and especially the tips of the grasses, we can see how the dew has condensed and collected on their tips. If we keep watching carefully, those dew drops will fall. So, the earth can absorb the dew thanks to the flowers and grasses. This dew collects, then fall onto and moistens the earth, nourishing the roots of the grasses and flowers. This is a natural cycle of the world.
So, “After dry days, the dew that forms at night allows seeds to sprout.” If the seeds planted in the earth are nourished by this moisture from the dew, they will be sustained and will be able to sprout. This is the natural order of things.
This is an analogy for how, if each of our minds is nourished by Dharma-water, the seed in our mind, this nature of True Suchness, will naturally sprout. If the pure mirror in our minds is cleansed with Dharma-water, its surface will be clear and bright. On those days when it is very hot, “the gentle breeze brings relief”; we need a gentle breeze to blow. When it is hot and stuffy, it feels miserable. If the air in a place is not really circulating, it feels suffocating, because there is not [fresh] air. There is no fresh air because there is not breeze. [Openings for] air would allow a breeze to come in. If everything is closed off, if everything is sealed off, no air can get in.That makes everything stuffy.
The same thing happens to us when we have not taken the Right Dharma to heart.If we are able to open the door to our minds, we can allow a breeze to enter so that we can come in contact with the fresh air.This relieves the fluffiness and makes it easier to breathe.
With fresh air, we can breathe more smoothly.The same principle applies to our minds.
Thus, “The gentle breeze brings relief”; it helps to dispel our dreariness.This is the Dharma eliminating our ignorance.So, it “eliminates fiery afflictions”.
A slight breeze can bring complete relief from our ignorance and afflictions.When we listen to the Buddha-Dharma, we can eliminate our afflictions.You may be worried about having a lot of work.
But instead of just sitting there worrying about all the things that have not been done, giving rise to afflictions, why don’t you get up and with the time you have and the strength you have, do as many things as you can?
Just do it!
If all you do is continue sitting there, looking at how much there is to do, you will just throw up your hands [in defeat].
As you sit there, you only worry about how things will never get done.
The same applies to a space.So many things have been stockpiled in there and need to be organized.As time steadily slips away, if we just stand there and continue to stockpile afflictions, we will never be able to deal with them and will never feel relief.There is only one thing to do; we realize that we need to get up and take action.With the strength and time we have, we do as much as we can.
Won’t this help us reduce the number of things that are causing us afflictions?
If we make use of the time we have and our diligent practice to sweep away our afflictions, we can purify our minds.The Dharma-water is an important part of this.
With the Dharma-water and a cool breeze, we can take the Dharma to heart and have the help of assisting conditions all around us.Then, naturally our ignorance can be eliminated.Our afflictions and ignorance will naturally be eliminated.We can reduce our afflictions and even completely purify our minds.
Awakened sentient beings:These are Bodhisattvas.
By deeply contemplating the Two Truths, absolute and worldly, they further eliminate habitual tendencies of views and thinking and dust-like delusions.
They attain pure Dharma-eyes and Bodhisattva-wisdom.
Thus they have reached the state of Bodhisattvas.
The Buddha comes into this world for the sole purpose of awakening sentient beings.The Buddha used various methods, such as the Five Vehicles and Three Vehicles.
He taught people how to live in this world and how to be born in the heaven realm.
He also explained how we can purify our minds, the teachings for Hearers that lead onto the path of awakening.He also explained the laws of nature and the principles of true emptiness and wondrous existence.
Solitary Realizers can realize how everything is ultimately empty in nature.Others can understand this principles and also help other people understand true emptiness, and how sentient beings have attachments.
Therefore, they go among the people to help.By keeping “true emptiness” in their minds, they realize “wondrous existence” among people.
By witnessing suffering, causation, cessation, the Path and the Twelve Links of Cyclic Existence, realizing all the ways suffering can come about, they can share these principles with everyone.Since they witness various kinds of suffering, tangible and intangible, whether material or arising from the mind, etc., they dedicate themselves to helping others; this is the Bodhisattva-path.
Bodhisattvas are awakened sentient beings.After being taught and transformed by the Buddha, Bodhisattvas always deeply contemplate the Two truths, absolute and worldly.
The Buddha wanted to help everyone understand this
Bodhisattvas have already accepted this teaching.So, true emptiness and wondrous existence are absolute truth and worldly truth.
Absolute truth is true emptiness.Worldly truth is the way this world works.It is truly incredible!
Why is your mind the way it is?Why do you take these actions?Why can’t you change your habitual tendencies?
Why?There are so many questions.This is why the Buddha devised methods to open up our minds and awaken our wisdom so we can understand the principles and practice according to them.
If we can do this, we will be a moral and virtuous path. This is what He taught to sentient beings, so that we have a way to eliminate our afflictions.
First, habitual tendencies of views and thinking must be eliminated. If our perspectives and thinking are on the right track, naturally our-like delusions, all those subtle bits of ignorance, will disappear along with deluded views and and thinking. By staying on course, our dust-like afflictions will be eliminated.
Nowadays, we often hear about a place that is stricken by a dust-strom, they must cancel fights and put a stop to air traffic. People must also be more vigilant as they drive because they cannot see very far. See, human actions have already caused this pollution in the air and the environment around us. This is similar to our dust-like delusions. All of this is created by sentient beings, cause great suffering for everyone.
But awakened sentient beings, Bodhisattvats, have already brushed away their afflictions and even their dust-like ignorance have been cleaned away. Because they have attained pure Dharma-eyes, they can see everything clearly and distinguish right from wrong, so they no longer give rise to afflictions and ignorance as they interact with other people. Thus they are Bodhisattvas.
Pure Dharma-eyes: The Small Vehicle Dharma-eyes is the initial fruit. It can see the teachings of the Four Noble Truths. The Great Vehicle Dharma-eye is the initial ground. It perceives true non-arising Dharma. These are Dharma-eyes.
Bodhisattavas start with the first ground and may have advanced all the way to the tenth, which is also close to the state of Buddhahood. These awakened sentient beings have accepted the Buddha-Dharma in the world and have penetrated the wisdom of true emptiness and wondrous existence. Therefore, they can see all things very clearly. It is as if their surroundings are clear, free of haze and pollution, so they can see very far and all states are clear to them.
Seeing everything in the world in this way is called seeing with Dharma-eyes, which are penetrating and can see very clearly. This helps develop Bodhisattva-wisdom, so all principles are distinct and uncontaminated. This is the state of Bodhisattvas.
The previous sutra passage mentioned how the Buddha lined up three carts outside the burning house and then watched all the children come out. At this point in the teachings, the Buddha said, " Sariputra, at that time the elder... " He called to Sariputra again and told him how the elder equally gave each child a great cart " Sariputra, you should know that after the children left the house, they asked their father for the things he had promised them." At this moment, what the elder gave these children was, in the end, not just the sheep-or deer-cart. In the end, he gave them all the same thing, a cart drawn by a large white ox. He was like a father dividing up an inheritance among his children. Even child received the same portion. Even child received an equal amount and ended up with the same thing. So, this great cart was given to all equally. The all received the same thing, a very large cart with an abundance of wealth.
The next passage states, "These carts were tall and broad, decorated with all kinds of treasures, surrounded by railings and hung with bells."
This we can all understand. What we read here can be easily understood. How large were these carts? These carts were tall and broad, and adorned with many treasures and adorned with many treasures. They were decorated all over, " surrounded by railings " . All around the carts were beautiful decorations; the ox-cart had railings all around them " [They were] hung with bells" . The cart was tall and hung with bells. The ringing of bells was also a way to decorate and beauty the cart. As the cart moved, sounds could be heard. The tinkling of the bells was very soothing for the people in the cart, and wherever the cart went, people would hear this and know that a wealthy person was passing by. The sounds of the bells were beautiful. All this created a sense of magnificence.
The Dharma-eyes I mentioned earlier [come from] the Great Vehicle. As Buddhist practitioners, if we learn the Great Vehicle Dharma, we will have a great cart like this which has already been wonderfully decorated. The great cart is tall, so we can sit up high. Our vantage point is broad and far-reaching; that is like having Dharma-eyes and being able to see far and wide.
If we are sitting at a lower vantage point, wherever we look, our vision is obstructed. But if we can sit up high and look down, we can see very far away. This is like having Dharma-eyes. Our perspective, the scope of what we can see from high up, is [very expansive].
Those with the Dharma-eyes are Bodhisattva. Their perspective is on a higher lever than that of Solitary Realizers. They are at the first Bodhisattva ground and have attained non-arising patience. They are at the state of non-arising patience. Hearers and Solitary Realizers focus on their own awakening and are afraid to come in contact with others. But those who form Great Vehicle aspirations make the four Great Vows, [such as] “I vow to deliver the countless sentient beings.” they have decided to go among people. But if we want to go among people, patient is a necessity. We must practice the Six Perfections.
In addition to giving and upholding precepts, the Six Perfections include patient. Only with patient can we develop diligence, Samadhi and Wisdom. We need to give to others and so on. We must also preserve the purity of our minds. When we go among people to give them material things, the Dharma, etc., we need to have patience, the strength and virtue that comes from patience. Among the multitude of sentient beings, many have severe afflictions and an unwholesome character. Not only will they not repay kindness, they will respond to it with resentment and hate.
If we do not have patience, patience arising from Dharma, how can we continue walking this path? So, with the Great Vehicle Dharma-eye, Bodhisattvas can see through and clearly understand that sentient beings tend to be filled with afflictions and ignorance.
They understand that this is very normal. Equipped with patience arising from the Dharma, they will not allow sentient beings’ afflictions to affect their spiritual aspirations. This is the “Great Vehicle Dharma-eye.”
Those noble practitioners who turn from the small to the Great are able to be called Bodhisattvas. Though they have yet to attain the Dharmakaya, as they have made Great Vehicle aspirations, they will practice the great vehicle teachings and will not retreat back to the Small Vehicle.
People like this can see through things. They are able to withstand torment. They are able to withstand jealousy. They are able to withstand insults and abuse. They can withstand all of these because they have the Great Vehicle Dharma-Eye. They have already attained non-arising patience. This is the Dharma-eye. They have turned from the Small to the Great.
In the past, they were Small Vehicle practitioners, Hearers and Solitary Realizers, who wanted sheep-carts and deer-carts.However, the Buddha wanted them to turn from the Small to the Great. He did not want them to stop with the sheep-carts and deer-carts. He did not want Hearers and Solitary Realizers because they have always had this magnificent, powerful, tall and broad cart. The Buddha exercised His wisdom to draw everyone out of the burning house to a place that was open and safe. Then He gave everyone such great carts, which are the Great Vehicle Dharma.
Therefore, we Buddhist practitioners must open up and broaden our minds. The Dharma that we must seek is the Great Vehicle Dharma. We cannot stop with the sheep- and deer-carts. We all have cart a drawn by a great white ox. This is the Great Vehicle that the Buddha hoped all of us would attain. So, I hope you will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「天地法則養生機，日旱夜露種萌芽，微風解脫除熱惱，法水清風除無明。」
⊙覺有情：謂菩薩從深觀真俗二諦，進而斷見、思習氣與塵沙惑，得法眼淨，成道種智，故名菩薩地。
⊙法眼淨：小乘法眼即初果，見四諦法，名法眼；大乘法眼，初地得真無生法，故云法眼。
⊙「舍利弗！爾時，長者各賜諸子等一大車，其車高廣，眾寶莊校，周匝欄楯，四面懸鈴。」《法華經譬喻品第三》
⊙若回小向大之聖眾，亦得稱為菩薩；雖未證於法身，然既發大乘心，必修大乘行，更不退墮回小。
【證嚴上人開示】
「天地法則養生機，日旱夜露種萌芽，微風解脫除熱惱，法水清風除無明。」
天地法則養生機
日旱夜露種萌芽
微風解脫除熱惱
法水清風除無明
天地法則能夠自然，養天地萬物，所以我們要時時用感恩心，感恩天地萬物，在這個大自然法則中，供應了我們人類，一切的生活物資。看，天，四季輪轉，隨著氣候而地上的萬物，應時而生。但是，因為是人的無明造作，所以使天地這個天地，這個大乾坤，就失去了調和。
但是，有的地方，天，還有這樣的，白天很乾，卻是晚上有露，小小的花草，在大地上，只要有夜露，自然種子在大地裡還能夠保存，地上物，要種五穀雜糧很難。但是種種的種子在地裡，只要有夜露，還能夠養著它的生機。
還記得在很多年前，聽到，看到智利那個國家，有一個地方，長年都不曾下雨。但是，那個小村莊的地方，他們有這樣的智慧，他們就用那個網去攔露水，一大早就趕緊來收那個網，那個網會含著露水，收進桶子裡，這樣(供應)一天的生活。
天地之間，真的是不可思議啊！你感覺不到，露水，你也看不到它，但是，明天早上，一早起來，明明昨晚沒有下雨，卻是早上，在外面看，太陽若開始要升起來時，你好好的看那個樹葉、尤其是草尖，看那個葉尖上，露水開始在縮收，縮收到那個葉子的尖端上。再用心看它，再一會兒，就滴下去。所以地上也是應著這個草，花草，吸收著露水，這個露水回歸，滴下土去，土的濕潤，再來養這個花草的根。因為這樣，大地之間自然的循環，所以說「日旱夜露種萌芽」，那個種子在地下裡，還是有這個溼潤，露水來保護它，讓它能發芽，這是天地自然法則。
那就像，譬如我們每一個人，我們若有法水，來滋潤我們的心地，人人心中這顆種子，如來真如本性，自然它就會發芽，如來清淨這面明鏡，有了法水來清洗，自然它就會明朗。
所以像我們很熱的天氣，「微風解脫」。若有微微的風來，那個很熱、很悶、很鬱悶，這樣那種的氣，這個地方空氣很不好，很鬱悶，就是沒有空氣，沒有空氣就是沒有微風，因為空氣會引進來微風，你若將它關起來，一切封閉起來，風透不進來，那就是悶。就像我們凡夫，那個正法一點都沒有入心來。
而我們若是能夠，將我們的心門打開，這個微風進來，我們能夠接觸到，這個自然的空氣，這樣這個悶氣就會解開，要呼吸也比較順。空氣好，呼吸順暢，同樣的道理，所以這個「微風解脫」，讓我們解開了那種鬱悶，應該就是法解除了我們的無明，所以「除熱惱」。微微的風，可以讓我們的這個煩惱無明，這樣完全解除了。
就像我們若能夠聽了佛法，這個煩惱就能夠解除了。你擔心這麼多工作，光是坐在那裡擔心，看這麼多的事情還沒有做，在那裡起煩惱，你為什麼不起來？有多少時間、有多少力量，處理多少的事，做就對了。
而若只是坐在那個地方，看事情很多，雙手攤開，人坐在那個地方，內心擔心，擔心這些事情做不完。空間，還是一樣，囤積那麼多的東西要我們整理，時間卻是不斷流逝，人停在那個地方，內心囤積著煩惱，這永遠都沒辦法處理，沒辦法解脫。只有一項，想通了，起來，手動起來，有多少力量、多少時間，做多少事情，這些讓我們煩惱的東西，不就是減少了嗎？應用時間，用我們的精進，撥開了煩惱，心就會清淨。
所以很重要的，就是法水，法水與清風，有法入心來，有周圍的環境來助緣，這樣，自然除無明，我們的煩惱、無明，自然就除，除掉了，煩惱減輕了，甚至心完全清淨了。
覺有情：
謂菩薩
從深觀真俗二諦
進而斷見、思習氣
與塵沙惑
得法眼淨
成道種智
故名菩薩地
佛陀來到人間，無非就是要來覺有情。佛陀用種種的方法，就譬喻五乘、三乘，說人間法、說生天法，說要如何能夠淨化我們的心，走入覺道的聲聞法，還要說天地自然法則，「真空妙有」的道理。緣覺能夠體會天地之間，說到底(有為法)完全是空，瞭解這樣的道理，還能夠讓人知道這個「真空」，眾生執著，所以投入人群去做，「真空」在內心，「妙有」在人群。
看看人間，「苦、集、滅、道」、「十二因緣」，種種匯集了人間的苦，要和大家來分享。為世間種種的苦難，有形、無形，是物質上的苦難、是心靈的苦難等等，投入人群去，那就是菩薩道。菩薩道是覺有情；就是菩薩經過了，佛陀的教化之後，時時就是深觀真俗二諦，佛陀就是開始要讓，大家能夠知道，菩薩接受了，所以在「真空妙有」。
真諦、俗諦，真諦就是真空，俗諦就是人間，真的是奇妙啊！為什麼你的心態會這樣？為什麼你的造作會這樣？為什麼你有這樣的習氣，改不過來？為什麼……，很多很多。這必定要設法，讓人人的心智能開，對道理能懂，行在道理之中，若這樣，人類，人倫道德上軌道，這是教化有情人，這樣才有辦法斷除煩惱。
所以「見」、「思」這種的習氣，一定要將它斷除。看法、思想，若能夠上軌道，自然塵沙(惑)，就是很多很多的無明，就隨著這個「見」、「思」，上軌道，塵沙的煩惱就會去除。
現在我們常常會聽到，某一個地方受到那個霾害，所以天上的飛機，交通也停了，地上的交通，也要提高警覺，因為視線不遠。看，這種已經變成了，人類所造作，變成了氣候(空氣) ，與環境的污濁，這就像「塵沙惑」。這就是我們眾生在天地間，所造作，這是使眾生就是這樣在苦。但是，覺有情人，那就是菩薩，已經撥開了這些煩惱，連這個塵沙無明，也將它淨化掉了，因為他已經得到「法眼淨」，所見的事情都已經很清楚，是非分明，再也沒有煩惱，在人與人之間，起煩惱無明，這是菩薩。
法眼淨：
小乘法眼即初果
見四諦法名法眼
大乘法眼初地，
得真無生法
故云法眼
菩薩已經在初地開始，一直到十地的過程，已經是到達了與佛接近的境界。所以這種的覺有情人，那就是在人間接受了佛法，「真空妙有」，這些智慧都已經入了，所以，自然所看的一切很清楚。就像空間很清淨，都沒有塵霾，沒有這些，所以他可以看得很遠，所有的環境很清楚。用看這樣的環境，來看人間事物，這叫做「法眼」，很透徹、很清楚，這成「道種智」，一切的道理，分明無染著，這叫做菩薩地。
前面的(經)文，佛陀在火宅，外面排著三大車，看到每個孩子都出來了。佛陀說到這個地方，又開始說：「舍利弗！爾時長者各賜諸子等一大車。」
舍利弗
爾時長者
各賜諸子等一大車
《法華經譬喻品第三》
佛陀又再叫舍利弗，那時候的長者，「各賜諸子等一大車」。舍利弗，你知道，這些孩子全都出來了，這些孩子也向父親討：「你說要給我們東西。」這個時候，長者開始賜給這些孩子的東西，其實結果不只是羊車、鹿車，結果是給大家全部平等，是大白牛車。就像父親在分財產，給孩子一樣，每一個孩子，全都要平均，每一位，全都一樣能得到，同等的，一樣的東西。所以「等一大車」，「等」就是平等，大家都是一樣，一輛大車，這麼的豐富。
接下來，「其車高廣，眾寶莊校，周匝欄楯，四面懸鈴。」
其車高廣
眾寶莊校
周匝欄楯
四面懸鈴
《法華經譬喻品第三》
這我們已經了解了，在我們所看到的，我們全都知道，這大車有多大呢？這已經將這個車是高又廣，很多很多的寶物，全都將它「莊校」，全都將它裝飾起來。「周匝欄楯」，在這個車的那個周圍，也是一樣(裝飾)用得很好；牛車，就是旁邊的那個欄楯，「四面懸鈴」，這個車高，就有那個鈴，鈴聲(鈴鐺)來裝飾它，讓它整輛車很美，又再車子在走，，有聲音，那個聲音，鈴瓏的聲音，自己聽了很舒服；走過的地方，別人聽到，這是富有人家的大車來了。鈴聲很好聽，這都是一種的莊嚴。
剛剛我們說的「法眼」，也就是大乘。學佛，我們就是在大乘法。有這麼大的大車，也已經裝潢得這麼好，大車比較高，坐在高的地方，要看的視野，就可以很廣，所以就譬喻「法眼」，我們能夠看得很開。我們若是坐低低的，前面看過去，都是障礙的東西，而我們若是居高臨下，我們就可以看得很遠。所以「法眼」就像這樣，我們的見解、我們的範圍、境界，可以看得很高，從高的地方來看下面。
大乘的「法眼」就是菩薩，他的見解就比緣覺，再更高一層，那就是初地。菩薩的初地，那就是得「無生法忍」，已經到「無生法忍」的程度。因為聲聞、緣覺，都是獨善其身，不敢與人接觸。但是，發大乘心、四弘誓願，「眾生無邊誓願度」，決定入人群中去。但是，你要入人群中，一定要一項，忍，因為你要六度行，「六度」，布施、持戒，在當中就是要忍辱，有忍辱才能夠精進、禪定、智慧。
我們布施，我們要，自己要保持內心的清淨，清淨的心入人群中，去做布施──財施、法施等等。但是，你若沒有忍耐，沒有忍德的這個力量，那芸芸眾生，眾生煩惱重重、惡質(品性惡劣)，不只是受恩不知報，還再以怨、以恨來回報。這如果沒有忍，沒有「法忍」，哪能堪得再走下去呢？
所以，「大乘法眼」。他已經看通了、瞭解了、清楚了，眾生本來就是有這樣，這麼惡質的煩惱無明，所以他知道，他覺得這是很平常事情，所以他具備了「法忍」，不受眾生種種的煩惱，來影響他的道心。所以這叫做「大乘法眼」。
若回小向大之聖眾
亦得稱為菩薩
雖未證於法身
然既發大乘心
必修大乘行
更不退墮回小
看得開，這個人看得很開，能堪得受這樣的折磨，能堪得受這樣的嫉妒，能堪得受這樣的蹧蹋，就能夠堪得受，這樣叫做「大乘法眼」。所以已經是得到「無生法忍」了，這叫做「法眼」。
那就是回小向大，這過去是小乘法(行者)──聲聞、緣覺，他所愛的是羊車、鹿車。但是佛陀要他回小向大，不要再停滯在羊車、鹿車──聲聞、緣覺，不要停在那裡，趕緊，你本來就擁有這部，這麼莊嚴、這麼有力、這麼高又廣的大車。這是佛陀用這樣的智慧，誘引大家離開火宅，在寬廣的地方、安全的境界，讓人人有這麼大的車──這個大乘法。
這是我們學佛者，必定要將我們的心開闊來，我們所要求的法，是要大乘法，不要停滯在羊車、鹿車，我們人人都擁有一輛大白牛車。所以，這個大乘，是佛陀希望人人都能得到，所以希望人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: The Penetrating Gaze of Dharma-eyes (深觀真俗大乘法眼)
Date: May.15. 2015
“The natural order of the world fosters the growth of all living things. After dry days, the dew that forms at night allows seeds to sprout. The gentle breeze brings relief and eliminates fiery afflictions. With the Dharma-water and the cool breeze, we eliminate ignorance.”
The natural order of the world automatically supports the growth of all things. Therefore, we must always be grateful that all things in the world, in accordance with laws of nature, provide us humans with everything we need in order to live. See, with the turning of the four seasons, all things on earth grow in accord with the climate and the time. But because humans act out of ignorance, the macrocosm of this world has lost its harmony. Still, in some places, thought the climate is such that the day is quite dry, dew forms at night. Small grasses and flowers can grow as long as there is dew, which can sustain their seeds in the soil.
Growing crops in these places is still difficult, but there are many kinds of seeds that can grow. As long as there is dew, it can keep them alive. I still remember that many years ago, I heard about a place in Chile where no rain had fallen in many years. However, in that small village, people had the wisdom to use netting to collect the dew. During the day, they quickly pull down the nets with the dew on it and collect the dew in buckets. This provides them with enough water for a day.
The world is indeed an amazing place! We cannot feel the dew and often do not notice it. But when we get up early in the morning, even if it has not rained the night before, if we look outside in the morning, just as the sun is about to rise, and carefully examine the leaves and especially the tips of the grasses, we can see how the dew has condensed and collected on their tips. If we keep watching carefully, those dew drops will fall. So, the earth can absorb the dew thanks to the flowers and grasses. This dew collects, then fall onto and moistens the earth, nourishing the roots of the grasses and flowers. This is a natural cycle of the world.
So, “After dry days, the dew that forms at night allows seeds to sprout.” If the seeds planted in the earth are nourished by this moisture from the dew, they will be sustained and will be able to sprout. This is the natural order of things.
This is an analogy for how, if each of our minds is nourished by Dharma-water, the seed in our mind, this nature of True Suchness, will naturally sprout. If the pure mirror in our minds is cleansed with Dharma-water, its surface will be clear and bright. On those days when it is very hot, “the gentle breeze brings relief”; we need a gentle breeze to blow. When it is hot and stuffy, it feels miserable. If the air in a place is not really circulating, it feels suffocating, because there is not [fresh] air. There is no fresh air because there is not breeze. [Openings for] air would allow a breeze to come in. If everything is closed off, if everything is sealed off, no air can get in.That makes everything stuffy.
The same thing happens to us when we have not taken the Right Dharma to heart.If we are able to open the door to our minds, we can allow a breeze to enter so that we can come in contact with the fresh air.This relieves the fluffiness and makes it easier to breathe.
With fresh air, we can breathe more smoothly.The same principle applies to our minds.
Thus, “The gentle breeze brings relief”; it helps to dispel our dreariness.This is the Dharma eliminating our ignorance.So, it “eliminates fiery afflictions”.
A slight breeze can bring complete relief from our ignorance and afflictions.When we listen to the Buddha-Dharma, we can eliminate our afflictions.You may be worried about having a lot of work.
But instead of just sitting there worrying about all the things that have not been done, giving rise to afflictions, why don’t you get up and with the time you have and the strength you have, do as many things as you can?
Just do it!
If all you do is continue sitting there, looking at how much there is to do, you will just throw up your hands [in defeat].
As you sit there, you only worry about how things will never get done.
The same applies to a space.So many things have been stockpiled in there and need to be organized.As time steadily slips away, if we just stand there and continue to stockpile afflictions, we will never be able to deal with them and will never feel relief.There is only one thing to do; we realize that we need to get up and take action.With the strength and time we have, we do as much as we can.
Won’t this help us reduce the number of things that are causing us afflictions?
If we make use of the time we have and our diligent practice to sweep away our afflictions, we can purify our minds.The Dharma-water is an important part of this.
With the Dharma-water and a cool breeze, we can take the Dharma to heart and have the help of assisting conditions all around us.Then, naturally our ignorance can be eliminated.Our afflictions and ignorance will naturally be eliminated.We can reduce our afflictions and even completely purify our minds.
Awakened sentient beings:These are Bodhisattvas.
By deeply contemplating the Two Truths, absolute and worldly, they further eliminate habitual tendencies of views and thinking and dust-like delusions.
They attain pure Dharma-eyes and Bodhisattva-wisdom.
Thus they have reached the state of Bodhisattvas.
The Buddha comes into this world for the sole purpose of awakening sentient beings.The Buddha used various methods, such as the Five Vehicles and Three Vehicles.
He taught people how to live in this world and how to be born in the heaven realm.
He also explained how we can purify our minds, the teachings for Hearers that lead onto the path of awakening.He also explained the laws of nature and the principles of true emptiness and wondrous existence.
Solitary Realizers can realize how everything is ultimately empty in nature.Others can understand this principles and also help other people understand true emptiness, and how sentient beings have attachments.
Therefore, they go among the people to help.By keeping “true emptiness” in their minds, they realize “wondrous existence” among people.
By witnessing suffering, causation, cessation, the Path and the Twelve Links of Cyclic Existence, realizing all the ways suffering can come about, they can share these principles with everyone.Since they witness various kinds of suffering, tangible and intangible, whether material or arising from the mind, etc., they dedicate themselves to helping others; this is the Bodhisattva-path.
Bodhisattvas are awakened sentient beings.After being taught and transformed by the Buddha, Bodhisattvas always deeply contemplate the Two truths, absolute and worldly.
The Buddha wanted to help everyone understand this
Bodhisattvas have already accepted this teaching.So, true emptiness and wondrous existence are absolute truth and worldly truth.
Absolute truth is true emptiness.Worldly truth is the way this world works.It is truly incredible!
Why is your mind the way it is?Why do you take these actions?Why can’t you change your habitual tendencies?
Why?There are so many questions.This is why the Buddha devised methods to open up our minds and awaken our wisdom so we can understand the principles and practice according to them.
If we can do this, we will be a moral and virtuous path. This is what He taught to sentient beings, so that we have a way to eliminate our afflictions.
First, habitual tendencies of views and thinking must be eliminated. If our perspectives and thinking are on the right track, naturally our-like delusions, all those subtle bits of ignorance, will disappear along with deluded views and and thinking. By staying on course, our dust-like afflictions will be eliminated.
Nowadays, we often hear about a place that is stricken by a dust-strom, they must cancel fights and put a stop to air traffic. People must also be more vigilant as they drive because they cannot see very far. See, human actions have already caused this pollution in the air and the environment around us. This is similar to our dust-like delusions. All of this is created by sentient beings, cause great suffering for everyone.
But awakened sentient beings, Bodhisattvats, have already brushed away their afflictions and even their dust-like ignorance have been cleaned away. Because they have attained pure Dharma-eyes, they can see everything clearly and distinguish right from wrong, so they no longer give rise to afflictions and ignorance as they interact with other people. Thus they are Bodhisattvas.
Pure Dharma-eyes: The Small Vehicle Dharma-eyes is the initial fruit. It can see the teachings of the Four Noble Truths. The Great Vehicle Dharma-eye is the initial ground. It perceives true non-arising Dharma. These are Dharma-eyes.
Bodhisattavas start with the first ground and may have advanced all the way to the tenth, which is also close to the state of Buddhahood. These awakened sentient beings have accepted the Buddha-Dharma in the world and have penetrated the wisdom of true emptiness and wondrous existence. Therefore, they can see all things very clearly. It is as if their surroundings are clear, free of haze and pollution, so they can see very far and all states are clear to them.
Seeing everything in the world in this way is called seeing with Dharma-eyes, which are penetrating and can see very clearly. This helps develop Bodhisattva-wisdom, so all principles are distinct and uncontaminated. This is the state of Bodhisattvas.
The previous sutra passage mentioned how the Buddha lined up three carts outside the burning house and then watched all the children come out. At this point in the teachings, the Buddha said, " Sariputra, at that time the elder... " He called to Sariputra again and told him how the elder equally gave each child a great cart " Sariputra, you should know that after the children left the house, they asked their father for the things he had promised them." At this moment, what the elder gave these children was, in the end, not just the sheep-or deer-cart. In the end, he gave them all the same thing, a cart drawn by a large white ox. He was like a father dividing up an inheritance among his children. Even child received the same portion. Even child received an equal amount and ended up with the same thing. So, this great cart was given to all equally. The all received the same thing, a very large cart with an abundance of wealth.
The next passage states, "These carts were tall and broad, decorated with all kinds of treasures, surrounded by railings and hung with bells."
This we can all understand. What we read here can be easily understood. How large were these carts? These carts were tall and broad, and adorned with many treasures and adorned with many treasures. They were decorated all over, " surrounded by railings " . All around the carts were beautiful decorations; the ox-cart had railings all around them " [They were] hung with bells" . The cart was tall and hung with bells. The ringing of bells was also a way to decorate and beauty the cart. As the cart moved, sounds could be heard. The tinkling of the bells was very soothing for the people in the cart, and wherever the cart went, people would hear this and know that a wealthy person was passing by. The sounds of the bells were beautiful. All this created a sense of magnificence.
The Dharma-eyes I mentioned earlier [come from] the Great Vehicle. As Buddhist practitioners, if we learn the Great Vehicle Dharma, we will have a great cart like this which has already been wonderfully decorated. The great cart is tall, so we can sit up high. Our vantage point is broad and far-reaching; that is like having Dharma-eyes and being able to see far and wide.
If we are sitting at a lower vantage point, wherever we look, our vision is obstructed. But if we can sit up high and look down, we can see very far away. This is like having Dharma-eyes. Our perspective, the scope of what we can see from high up, is [very expansive].
Those with the Dharma-eyes are Bodhisattva. Their perspective is on a higher lever than that of Solitary Realizers. They are at the first Bodhisattva ground and have attained non-arising patience. They are at the state of non-arising patience. Hearers and Solitary Realizers focus on their own awakening and are afraid to come in contact with others. But those who form Great Vehicle aspirations make the four Great Vows, [such as] “I vow to deliver the countless sentient beings.” they have decided to go among people. But if we want to go among people, patient is a necessity. We must practice the Six Perfections.
In addition to giving and upholding precepts, the Six Perfections include patient. Only with patient can we develop diligence, Samadhi and Wisdom. We need to give to others and so on. We must also preserve the purity of our minds. When we go among people to give them material things, the Dharma, etc., we need to have patience, the strength and virtue that comes from patience. Among the multitude of sentient beings, many have severe afflictions and an unwholesome character. Not only will they not repay kindness, they will respond to it with resentment and hate.
If we do not have patience, patience arising from Dharma, how can we continue walking this path? So, with the Great Vehicle Dharma-eye, Bodhisattvas can see through and clearly understand that sentient beings tend to be filled with afflictions and ignorance.
They understand that this is very normal. Equipped with patience arising from the Dharma, they will not allow sentient beings’ afflictions to affect their spiritual aspirations. This is the “Great Vehicle Dharma-eye.”
Those noble practitioners who turn from the small to the Great are able to be called Bodhisattvas. Though they have yet to attain the Dharmakaya, as they have made Great Vehicle aspirations, they will practice the great vehicle teachings and will not retreat back to the Small Vehicle.
People like this can see through things. They are able to withstand torment. They are able to withstand jealousy. They are able to withstand insults and abuse. They can withstand all of these because they have the Great Vehicle Dharma-Eye. They have already attained non-arising patience. This is the Dharma-eye. They have turned from the Small to the Great.
In the past, they were Small Vehicle practitioners, Hearers and Solitary Realizers, who wanted sheep-carts and deer-carts.However, the Buddha wanted them to turn from the Small to the Great. He did not want them to stop with the sheep-carts and deer-carts. He did not want Hearers and Solitary Realizers because they have always had this magnificent, powerful, tall and broad cart. The Buddha exercised His wisdom to draw everyone out of the burning house to a place that was open and safe. Then He gave everyone such great carts, which are the Great Vehicle Dharma.
Therefore, we Buddhist practitioners must open up and broaden our minds. The Dharma that we must seek is the Great Vehicle Dharma. We cannot stop with the sheep- and deer-carts. We all have cart a drawn by a great white ox. This is the Great Vehicle that the Buddha hoped all of us would attain. So, I hope you will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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