20150703《靜思妙蓮華》聞法信受勤精進(第601集)
（法華經•譬喻品第三）
⊙「聞法入心信受無疑，拳拳服膺持守不失，殷勤精進聞思而修，厭三界苦求寂靜樂。」
⊙「乘是三乘，以無漏根力，覺道禪定解脫三昧等，而自娛樂，便得無量安隱快樂。」《法華經譬喻品》
⊙「舍利弗！若有眾生，內有智性，從佛世尊聞法信受，殷勤精進，欲速出三界，自求涅槃，是名聲聞乘。如彼諸子為求羊車出於火宅。」《法華經譬喻品》
⊙眾生內有智性，宿植三乘樂欲，隨三乘趣向，故佛施三乘之教以投其好。此性即眾生本具，正因真如佛性。
⊙聞佛聲教得悟，自解不能化他，喻聞父所說門外三車適其願故，表聞慧，殷勤，心各勇銳。
⊙此合上求羊車。智性為因力，從佛聞法為善友力，聞法信受為作意力，殷勤精進為資糧力。
⊙欲速出三界，自求涅槃，是名聲聞乘：依此四勝力修於涅槃，為聲聞乘。
⊙涅槃，亦譯滅度，謂已度生死河，滅盡煩惱法也。
⊙以智慧擇別，破滅煩惱而得解脫之少分。此為小乘涅槃，以但能度見思惑、滅分段苦也。
【證嚴上人開示】
「聞法入心信受無疑，拳拳服膺持守不失，殷勤精進聞思而修，厭三界苦求寂靜樂。」
聞法入心信受無疑
拳拳服膺持守不失
殷勤精進聞思而修
厭三界苦求寂靜樂
修行就要信受奉行，入心才能夠步步力行。
法入心，不要有漏。桶子裝水，若是漏，水就一直沒了，水漏掉，髒污卡住。這樣就像我們在修行，法不入心，但是日常的生活還是人我是非，很多的事物就是，都在我們的心在起惑造業，因為我們的法沒有入心，這些煩惱無法消掉，就不斷囤積。
法若入心，那就是清淨的水，我們就能預防，骯髒的東西入水中來。同樣的道理，所以我們必定要信受，而且要拳拳服膺，要守持。法聽了之後，入心來，我們還要再身體力行，這樣守持，法不漏掉，還要再繼續，分分秒秒、心心念念，那就殷勤精進，聞思而修。戒、定、慧三無漏學，我們要堅持，要從聞、思、修來，不只是持法，還要不斷精進聞法。法不斷增加，我們的淨行，還是不斷前進，所以「厭三界苦求寂靜樂」。
最近這段這麼長的時間，一直告訴大家，三界火宅苦不堪，而且所有災難的火從四面起，不斷這樣一直火啊！災啊等等，從四面包圍過來。就是我們眾生凡夫不知苦，不瞭解煩惱無明火，是我們人人自造。所以佛陀慈悲，(出)現在人間，無不就是希望我們能覺醒，瞭解所造作是來自無明，「三界」都是在一念心，「一切唯心造」，心外無法，就是一切的法，善惡法，都是在人心裡。
所以我們修學佛法，首先要先瞭解這個總的生態，天地間的生態、人間的生態。我們一定要瞭解，瞭解之後，不出於三界，就是人心，心的善惡法，離開心外無別法。所以，學法就是要從一念心。就是那種惡的念頭，若能這樣消失掉，自然我們的心就能寂靜，這就是學佛應該要瞭解。
聞法要入心，要信受奉行，而且要拳拳服膺，更需要的就是持守不失。就如聽法，你若用心聽，一聞千悟。
在佛陀的時代，有一次，弟子大家互相議論法，佛陀所說的法，是什麼人最有心得？』結論就是阿難。句句的話都入阿難的心，阿難記性又很好，所以大家覺得，到底阿難，是什麼因緣，能聽到佛法，能親近佛陀，為佛的侍者，又每句法入阿難的心，都是存在，到底這是什麼因緣？大家就說，請教佛陀。
佛陀就說，佛陀開始就向大家說：在過去、過去，無央數劫的過去，深山中有一位比丘，與一位小徒弟。這位比丘，希望這位小徒弟能成器，所以規定他的功課，每天要好好誦經、聽法，還有一項，一定每天都要出去化緣、托缽。
這位小徒弟也是很精進，自己本身對法很有興趣，也很歡喜誦經。不過這個功課是這麼多，但是每天都要出去化緣，這就是他最苦惱的事情，有的時候因緣不順利，找不到人可互動，找不到人願意供養，所以回來的時間就會較晚，時間就不夠了，要聽法、要誦經，時間不夠用。
有一天就是很遲了，還是無法化緣，那個因緣不夠，邊走，邊看那個空缽，邊走就邊流著眼淚。一位長者看到這位小沙彌，走路怎麼這麼憂愁，「小師父，你到底是怎麼了？」這位小沙彌就將他的過程，說給這個長者聽。長者就說：「若這樣，你不用擔心，你每天來我家。」
就這樣開始，每天每天能夠讓小沙彌能夠順利化緣，順利時間充足回去，能夠用功聽法、誦經。佛陀將話說到這裡，就向大家說，你們知道嗎？那位小沙彌那就是我釋迦佛，那個長者就是阿難。你看，這就是他成就別人，就是成就自己。
這就是他過去修行，現在謹守著師父的教育，句句的法都不敢讓它漏失。這種殷勤精進，聞思而修。修行者就是希望能夠脫離三界，所以求寂靜樂，學佛就是要這樣
所以我們前次所說的，「乘是三乘」，修行必定要有次序，這三乘法就是，聲聞、緣覺、佛乘(或)菩薩乘，所以這叫做三乘，「以無漏根力覺道禪定解脫三昧等，而自娛樂，便得無量安隱快樂。」
乘是三乘
以無漏根力
覺道禪定
解脫三昧等
而自娛樂
便得無量
安隱快樂
《法華經譬喻品》
這就是修學佛法要在人群中，如菩薩來去自如，聲聞、緣覺，他就是心無污垢，修清淨行，聲聞是從聲音而得法，這三乘法，各自娛樂。菩薩是在人群中，除了得法之後，心去除了無明，還能在人群中來去自如，所以「便得無量安隱快樂」，受幫助的人得救，我們幫助之後回來，我們安心自在，這叫做菩薩。
接下來這段經文說，「舍利弗！若有眾生，內有智性，從佛世尊聞法信受，殷勤精進，欲速出三界，自求涅槃，是名聲聞乘。如彼諸子為求羊車出於火宅。」
舍利弗
若有眾生
內有智性
從佛世尊聞法信受
殷勤精進
欲速出三界
自求涅槃
是名聲聞乘
如彼諸子
為求羊車出於火宅
《法華經譬喻品》
這就是這段經文，告訴我們，眾生內有智性，其實我們人人內心都有智性。
眾生內有智性
宿植三乘樂欲
隨三乘趣向
故佛施三乘之教
以投其好
此性即眾生本具
正因真如佛性
智性就是真如，人人本具真如覺性，也就是智性，所以「宿植三乘樂欲」。「宿」就是過去生中不斷累積，有這個好樂這個法。小根機的人，我很歡喜聽法，不過法聽了之後就漏失了；或是中根機的人，我聽、我瞭解了，我獨善其身；或者是大根機的人，我聽法、我瞭解，我能夠將我的煩惱去除，我能夠發大心、入人群中去。這就是從過去以來，培養著自己那種的趣向，所以叫做「宿植三乘樂欲」，我們的興趣，從過去生中就這樣培養過來，所以「隨三乘趣向」。
佛陀本來成佛之後，希望能夠一語道破，我們眾生的迷茫，不過，沒有那麼容易，所以佛陀就要隨順眾生的樂欲，所以「佛施三乘之教，以投其好」。佛陀他用三乘法，看你們需要什麼──你們若愛聽法，當然我說法給你們聽，聽了之後，你的根機能接受，你能不斷將你的習氣去除，這輩子沒去除完，來生。前世沒累積好，這輩子要再累積佛法。
在我們的過程中，我們過去生若是有學法，我們這輩子聽到佛法就很歡喜。過去生中，若沒有聽，也不學、不修，現在對佛法一點興趣都沒有。所以，佛陀要(在)人間，不斷地化緣，從不曾聽過的，用方法讓他歡喜接受，會愛聽；或者是已經聽過法的，佛陀他就要趕緊如何去除無明，將這獨善其身要如何啟發，讓他能好樂菩薩道。
這是佛陀要用漸進的方法，不斷人間化緣。化緣就是找機會來度化眾生，所以佛陀「施三乘之教，以投其好。此性即眾生本具」，因為內有本性，眾生人人本具佛性，人人都有真如智性在，所以這個真如智性，就是眾生本具，這就是我們眾生人人的正因。正因就是真如本性，只是我們自己不斷複製煩惱，所以因為人人有本具佛性，才能「聞佛聲教得悟」。
聞佛聲教得悟
自解不能化他
喻聞父所說
門外三車適其願故
表聞慧 殷勤
心各勇銳
因為我們自己本身就有這個覺性、智性存在，所以聽到佛的聲音、教法，自然「我瞭解了」。我們內在若自己沒覺性，就無法瞭解。
所以「自解不能化他」，這是聲聞、緣覺，他能瞭解，但是無法去化度他人，他沒有那念心，不願意。所以這譬喻「聞父所說，門外三車，適其願故」。
我們前面都一直說過了，父親在外面看這間房子，已經已經火一直燒起來了，這些孩子還在那裡，笨笨的還在那裡玩，在玩火，就在外面設三車，「趕緊出來，你們最愛的東西，外面讓你們選擇。」聽到這個聲音，看到外面的三車，就趕緊大家出去，這就表示「聞慧」。大家還有覺性、這個智性，所以表示我們聞慧的存在，只是一時糊塗，外面的是非，沒有去覺悟到。所以他有了聽到佛的教法，這聞慧起動，所以於「殷勤，心各勇銳」，大家已經開始願意接受，所以已經開始，大家很勇銳、大家很歡喜，向門外這樣跑出去。這就是表示接受了佛法，之後已經暫時脫離了火宅，就安全了。
我們聽法，法若有入心，瞭解火宅之苦，我們懂得怕，懂得怕，我們就知道出去，所以這是表示瞭解火宅。所以於這就是上面所說，求羊車，聲聞求羊車，所以他跑出去。
此合上求羊車
智性為因力
從佛聞法為善友力
聞法信受為作意力
殷勤精進為資糧力
智性為因力，我們人人本具，我們有佛性，但是需要他人的因緣，來接引我們，意思就是善友，所以有善友之力。聞法信受就是作意之力，我們聽法，我們能自己自我啟動，我們虔誠、受法的心，這叫做「作意力」，自然能殷勤精進。我們的心若起動，自然就會殷勤精進，這叫做資糧之力。
欲速出三界
自求涅槃
是名聲聞乘：
依此四勝力
修於涅槃
為聲聞乘
所以「欲速出三界，自求涅槃，是名聲聞乘」。這些東西，那四種勝力，四種力量就是修涅槃，那就是聲聞。
四種力量 (因力、善友力、作意力、資糧力)。那就是我們自己本身，有這個智性，本身的智性，就是「因力」，正因的力量。從佛聞法是善友的力量。我們要靠外來的聲音，佛陀亦師亦友亦父，所以就是佛陀的聲音來啟發，現在佛不在人間了，人人聽法，我們要輾轉來啟動，做他人的善友。所以「聞法信受為作意力」，好好啟發我們的心，彼此之間互相鼓勵，作好我們的意。
一生一世，我們都要殷勤作意，我們要精進，假使我們一念間懈怠，這個精進力就無法繼續，所以，無法繼續精進，我們慧命的資糧要從何來呢？所以需要有「資糧力」。資糧的力量就是殷勤精進，殷勤精進，我們慧命的資糧才會充足。這是四種的(勝)力。所以「依此四勝力修於涅槃」，這就是聲聞，聲聞乘。
涅槃
亦譯滅度
謂已度生死河
滅盡煩惱法也
涅槃也能譯作滅度，滅度，那就是渡過生死河。我們從凡夫的此岸，要渡到聖人、佛覺悟的彼岸，就是要靠我們要滅除煩惱，滅除了煩惱，才有辦法到達聖人的彼岸。
要滅，那是就要先知苦，才有辦法滅。而要滅，就要「三十七助道品」。用智慧來擇，擇就是選擇、分別；我們懂得選擇是非，這就是智慧。
以智慧擇別
破滅煩惱
而得解脫之少分
此為小乘涅槃
以但能度見思惑
滅分段苦也
我們來人間，那就是失去了智慧、增長了無明。我們現在修行，就是要減少無明、成長智慧。在人群中，我們懂得選擇，這樣來破滅煩惱，才能得解脫，這只是少分，所以叫做聲聞，聲聞是小乘，小乘的涅槃只是瞭解法，但是他再去度他，只是知道法，獨善其身，這叫做小乘涅槃。「但以度見思惑」，見思惑(已斷)，看到的事情，這不對的，不要去做，就是只會這樣，守戒，就是守在自己的自身，就是不懂得要去利他，這還叫做是小乘。
所以聲聞只是，在這種斷欲、煩惱，這就是聲聞(根性)。所以大家學佛，我們必定要用心、慎思。要多用心！
Explanations by Master Cheng-Yan
Subject: Faithfully and Diligently Apply the Dharma (聞法信受勤精進)
Date:July.03. 2015
“When we hear the Dharma and take it to heart, we can faithfully apply it without doubt. We earnestly put the teachings into practice and uphold them completely. We are attentive and diligent as we engage in listening, contemplate and practicing. We renounce the suffering of the Three Realms and seek the joy of tranquility.”
As we engage in spiritual practice, we must faithfully accept and practice the Dharma. Only then can we put it into practice step by step. When the Dharma enters our minds, we cannot let it leak out. If a bucket holding water has leaks, the water will keep disappearing. Though the water leaks out, the filth remains. This is like us in our spiritual practice; we do not take the Dharma to heart, but still have interpersonal conflicts in daily living. Many objects and matters remain in our minds and lead us to give rise to delusion and create karma. Because we have not taken the Dharma to heart, these afflictions cannot be eliminated and thus endlessly accumulate. The Dharma we take to heart is pure water. We need to prevent dirty things from falling into this water, just as with [the bucket]. So, we must faithfully accept the Dharma, then earnestly practice it.
After hearing the Dharma and taking it to heart, we still must put it into practice. By upholding the Dharma in this way, it will not leak out. We must continue doing this second after second, thought after thought. This is how we can be attentive and diligent in listening, contemplating and practicing. With precepts, Samadhi and wisdom, the Three Flawless Studies, we can persevere. This is from listening, contemplating and practicing.
Not only do we uphold the Dharma, we must also diligently listen to more teachings. As we continue to learn more teachings, we constantly advance in the cultivation of purifying practices. We “renounce the suffering of the Three Realms and seek the joy of tranquility.”
Recently, I have spent a long period of time telling everyone that in the burning house of the Three Realms the suffering is unbearable. Moreover, disasters are arising all around us. Fires and other disasters constantly approach us from all sides, but we sentient beings do not recognize suffering. We do not understand that ignorance and afflictions are like fires that we have started ourselves. So the Buddha, in His compassion, manifested in this world in the hope that we will awaken and understand that the karma we create comes from ignorance.
The Three Realms are all in our minds. “All things are created by the mind.” Outside of the mind there is no Dharma; all phenomena, good and evil, are in our minds. So, as we learn the practice the Buddha-Dharma, we must first understand our general environment, the state of the world and the way people live. This is something we must understand. When we do, we understand how everything is related to the Three Realms, to our minds and the good and evil within them. There is no Dharma apart from the mind.
So, learning the Dharma begins with the mind. If we can eliminate evil thoughts, our minds naturally becomes tranquil and still. This is what Buddhist practitioners must recognize.
We must take the Dharma we hear to heart and faithfully accept and practice it. Moreover, we must do so earnestly. Even more importantly, we must uphold it completely. For instance, when listening to the Dharma, if we mindfully listen, by hearing one thing, we realize 1000.
During the Buddha’s lifetime, His disciples were once discussing the Dharma. With everything that the Buddha taught, who had attained the most realizations? They concluded that it was Ananda. Ananda took every word of the teachings to heart and his memory was also quite good. So, everyone wondered about the karmic causes and conditions Ananda created that enabled him to listen to the Buddha-Dharma, to be close to the Buddha as His attendant and to take every word of the Dharma to heart while remembering them all.What were the causes and conditions behind this?
They said, “Let us ask the Buddha.”
The Buddha began by telling everyone that in the distant past, countless kalpas ago, deep in the mountains there was a bhiksu and his young disciple.
This bhiksu hoped that the young disciple would make something of himself, so he determined the young disciple’s homework.Every day he would have to chant the sutras and listen to the Dharma; he also had to go out and beg for alms each day.
The young disciple practiced diligently.He was very interested in the Dharma and enjoyed chanting the sutras.But though his course of study was quite full, he still had to go out and beg for alms each day.
This task distressed him the most.
Sometime when conditions were unfavorable, he could not find people to interact with or people willing to make offerings.Then, by the time he returned, it would be later, so he would not have enough time.
There was not enough time to listen to the teachings and chant the sutras.
One day, it was already quite late, and he had still not received any alms because the karmic conditions were not there.As he walked, he looked at his empty alms bowl and began to cry.
An elder saw this young novice walking along very sorrowfully.“Young master what is bothering you?”
The young novice told the elder his story.
The elder then told him, “If this the case, don’t worry about anything. Just come to my houses every day.”
From this day on, every day the young novice was able to successfully beg for alms and return home with plenty of time to listen to the teachings and chant the sutras.
The Buddha stopped the story here and said to everyone, “Did you know? The young novice was me, Sakyamuni Buddha, and the elder was Ananda.”You see, by helping other people succeed, we are helping ourselves succeed.This was how Ananda engaged in spiritual practice in the past and now he strictly adhered to His mamster’s teachings.He did not allow even a single word to leak out.With this attentiveness and diligence, he listened, contemplated then practiced.Spiritual practitioners hope to transcend the Three Realms, so they seek the joy of tranquility and stillness.This is what Buddhist practitioners must do.
As we mentioned yesterday, we “journey in the Three Vehicles.”There is a sequence to spiritual practice.
The Three Vehicles are the Hearer, the Solitary Realizer and the Buddha or Bodhisattva Vehicles.
These are the Three Vehicles.
So, “With flawless [studies,] roots and powers, [factors of] enlightenment, [Eightfold] Path, liberation, Samadhi and so on, you will attain what you enjoy.”
As we learn and practice the Buddha-Dharma, we must work with other people, coming and going freely like Bodhisattvas.
The Hearers and Solitary Realizers cleanse their minds of defilements and cultivate purifying practices.
The Hearers learn the Dharma by hearing it.The Three Vehicle practitioners each attained what they would enjoy.
Bodhisattvas go among the people, and aside from learning the Dharma and also eliminating the ignorance in their minds, they can also freely come and go among others.
They “further attain infinite peace and happiness”.
After helping the people who need it, when we come home, we feel peaceful and at ease; this makes us Bodhisattvas.
The following sutra passage continues, “Sariputra, if sentient beings who have inherent wisdom hear the Dharma from the World-Honored One, faithfully accept it, attentively and diligently practice and want to quickly escape the Three Realms, seeking Nirvana for themselves, they are following the Hearer Vehicle. They are like those children who left the burning house to seek the sheep-cart.”
This passage tells us that sentient beings have inherent wisdom.Indeed, there is wisdom within each one of us.
Sentient beings have inherent wisdom and in past lives planted the joyous desire for the Three Vehicles and therefore have an interest in one of the vehicles.
Thus the Buddha gives the Three Vehicle Dharma to establish teachings that they would like.This nature is intrinsic to all sentient beings; it is the true cause of our Buddha-nature.
Inherent wisdom is our nature of True Suchness.We all intrinsically have an awakened nature of True Suchness, which is inherent wisdom.
So, “In past lives [we] planted the joyous desire for the Three Vehicles.”In our past lives, we endlessly accumulated this joyous desire foe the Dharma. Those of limited capabilities enjoy listening to the teachings, but allow them to leak away soon after.
Those of average capabilities hear and understand, but only try to benefit themselves. As for those of great capabilities, they listen to the Dharma and understand it so they can eliminate their afflictions, form great aspirations and go among the people. This is because, for a very long time, they have nurtured their own interests. So, “In past lives [they] planted the joyous desire for the Three Vehicles”.
Our interests have been nurtured over the course of our past lifetimes, so we have an interest in one of the Three Vehicles”. After the Buddha attained enlightenment, He wished that with a few words He could reveal the confusion of sentient beings. But, it was not that easy. So, He had to adapt to sentient beings’ joyous desires.
“The Buddha gives the Three Vehicle Dharma to establish teachings that they would like. The Buddha taught with the Three Vehicles. He observed what they needed. If they loved listening to the Dharma, then of course He spoke the Dharma for them. Upon hearing it, if their capabilities enabled them to accept it, they could unceasingly eliminate their habitual tendencies. If they could not eliminate them all in that life, they would continue in the next. If they did not accumulate enough [blessings] in a previous life, they must continue in this one.
Throughout our lifetimes, if we learned the Dharma in a past life, we will be joyous when we hear it in this life. If we did not hear the Dharma in a past life, and did not learn it or practice it, then we will have no interest in the Dharma now. This is why the Buddha had to create conditions for transformation in this world. For those who never heard the Dharma, He finds ways to help them happily accept it and enjoy listening to it. For those who had already heard the teachings, He [taught] them how to quickly eliminate their ignorance. For those who only practiced for their own benefit, He inspired them to enjoy the Bodhisattva-path. This is the gradual method that the Buddha used to continuously form karmic connections. This means He finds opportunities to transform sentient beings.
So, the Buddha “gives the Three Vehicle Dharma to establish teachings that they would like. This nature is intrinsic to all sentient beings”, because everyone intrinsically has Buddha-nature. We all have a nature of True Suchness and all have inherent wisdom within us. The nature of True Suchness and inherent wisdom is something sentient beings intrinsically have. This is the true cause that we all have. This direct cause is our nature of True Suchness; it is just that we have endlessly reproduced afflictions [that have covered it].
Because everyone intrinsically has Buddha-nature, we can “attain awakening upon hearing the Buddha’s spoken teachings”.
Those who attain awakening from hearing the Buddha’s spoken teachings can understand, but they cannot transform others. They are like those who heard the father say that outside the house were three kinds of carts that would suit their wishes. They have wisdom of hearing; they are diligent with sharp and bold minds.
Because we ourselves have an awakened nature and inherent wisdom, if we listened to the Buddha’s voice and His spoken teachings, naturally we would say, “I understand”. If we did not have an awakened nature, we would not be able to understand.
So, “They can understand, but they cannot transform others”. These are Hearers or Solitary Realizers. These practitioners can understand, but are unable to transform others. They do not have that aspiration and are unwilling. So, as in the parable, they “are like those who heard the father say that outside the house were three kinds of carts that would suit their wishes”
As we have been saying previously, the father was watching from the outside as the fire was already burning the house. The Children were still inside, foolishly playing with fire. So, he set up three kinds of carts outside. “Hurry outside, your favorite things are here. Come out and choose from among them”. Hearing his voice and seeing the three kinds of carts outside, they all hurried out. This shows they have “wisdom of listening”. Everyone has an awakened nature and inherent wisdom thus we have wisdom of listening. However, a moment of confusion made us unaware of the conflicts around us. Upon hearing the Buddha’s teachings, the wisdom of hearing stirs.
So, “[They are] diligent, with sharp and bold minds. Everyone was willing to accept it. So, everyone had already begun to very boldly and very happily run out the door. This shows they have accepted the Dharma. Thus they have temporarily escaped the burning house and are safe.
If we hear the Dharma and take it to heart, we understand the suffering of the burning house. Then we will be afraid and will try to leave. Then we will be afraid and will try to leave. This shows we understand the house is burning. As stated above, Hearers seek the sheep-cart; that is why they run out of the house.
This refers to those who sought the sheep-carts. Their inherent wisdom is the power of the cause. Their ability to hear the Buddha-Dharma is due to the power of spiritual friends. Accepting the Dharma is the power of intentions. Being diligent is the power of sustenance.
Their inherent wisdom is the power of the cause. We all intrinsically have Buddha-nature, but we needed karmic connections with others to guide us. This means we need spiritual friends. This is the powers of spiritual friends.
Accepting the Dharma is the power of intentions. When we listen to the Dharma, we can motivate ourselves. Our reverence in accepting the Dharma is the power of intentions.
[With this acceptance], we will naturally be earnest and diligent. When we are inspired, we automatically become earnest and diligent; this is the power of sustenance.
So, “[Those who] want to quickly escape, seeking Nirvana for themselves, are following the Hearer Vehicle.”These fore exceptional powers, these great powers, are for cultivation Nirvana. This makes them Hearers.
These four kinds of powers come from the inherent wisdom within us. Our inherent wisdom us the power of the cause, the power of the direct cause. Our ability to hear the Buddha-Dharma is the power of spiritual friends. We must rely on the voices around us. The Buddha is like a teacher, friend and father, so it is the Buddha’s voice that inspires us.
Now that the Buddha is not this world, after hearing the teachings, we must share them. We must be a spiritual friend to others. “Accepting the Dharma is the power of intentions. We must earnestly inspire ourselves and mutually encourage one another; this must be our intention. In every lifetime, we must earnestly follow up on our intentions.We must be diligent.
If we have even a single thought of indolence, then we cannot continue to advance diligently. If we cannot continue to advance diligently, where will the sustenance. So, we need the “power of sustenance.” The power of sustenance is diligent practice.
If we attentively and diligently practice, we have sufficient sustenance for our wisdom-life. These are four [exceptional] powers. “Relying on these four exceptional powers to cultivate Nirvana” is the Hearer Vehicle.
Nirvana is also translated as crossing into extinction. They have already crossed the river of samsara and extinguished all afflictive phenomena.
Nirvana is also translated as crossing into extinction. Crossing into extinction is crossing over the river of samsara, crossing from the shore of unenlightened beings to the shore of noble beings, the share of the Buddha and enlightenment. This requires that we eliminate afflictions. Only by eliminating afflictions can we reach the shore of noble beings. We have to first recognize suffering to be able to extinguish it.
To bring it into extinction, we need the 37 Practices to Enlightenment. With wisdom, we discern. To discern means to choose and draw distinctions. We can choose between right and wrong; we have wisdom.
By discerning with wisdom, we can destroy and extinguish all afflictions and attain a small part of liberation. This is Small Vehicle Nirvana; with it we can only deliver ourselves from delusions of views and thinking and eliminate fragmentary samsara.
We come into this world because we have lost our wisdom and have grown in ignorance. We engage in spiritual practice reduce our ignorance and grow in wisdom. As we interact with people, we need to discern how to eliminate afflictions in order to attain liberation. This liberation is partial, so that would make us Hearers.
Hearers are Small Vehicle practitioners. With the Small Vehicle Nirvana, we can understand the Dharma but are unable to transform others. If we only understand the Dharma and try to awaken ourselves, we can achieve Small Vehicle Nirvana.
Thus we can “only deliver ourselves.” By [eliminating] “delusions of views and thinking, we will not do things that are wrong, but that is all. We uphold the precepts ourselves, but do not benefit others. This is the Small Vehicle.
The Hearers can only put an end to their desires and afflictions. This is what makes them Hearers. So everyone, in learning Buddha’s Way, we must be mindful and think carefully. We must be always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「聞法入心信受無疑，拳拳服膺持守不失，殷勤精進聞思而修，厭三界苦求寂靜樂。」
⊙「乘是三乘，以無漏根力，覺道禪定解脫三昧等，而自娛樂，便得無量安隱快樂。」《法華經譬喻品》
⊙「舍利弗！若有眾生，內有智性，從佛世尊聞法信受，殷勤精進，欲速出三界，自求涅槃，是名聲聞乘。如彼諸子為求羊車出於火宅。」《法華經譬喻品》
⊙眾生內有智性，宿植三乘樂欲，隨三乘趣向，故佛施三乘之教以投其好。此性即眾生本具，正因真如佛性。
⊙聞佛聲教得悟，自解不能化他，喻聞父所說門外三車適其願故，表聞慧，殷勤，心各勇銳。
⊙此合上求羊車。智性為因力，從佛聞法為善友力，聞法信受為作意力，殷勤精進為資糧力。
⊙欲速出三界，自求涅槃，是名聲聞乘：依此四勝力修於涅槃，為聲聞乘。
⊙涅槃，亦譯滅度，謂已度生死河，滅盡煩惱法也。
⊙以智慧擇別，破滅煩惱而得解脫之少分。此為小乘涅槃，以但能度見思惑、滅分段苦也。
【證嚴上人開示】
「聞法入心信受無疑，拳拳服膺持守不失，殷勤精進聞思而修，厭三界苦求寂靜樂。」
聞法入心信受無疑
拳拳服膺持守不失
殷勤精進聞思而修
厭三界苦求寂靜樂
修行就要信受奉行，入心才能夠步步力行。
法入心，不要有漏。桶子裝水，若是漏，水就一直沒了，水漏掉，髒污卡住。這樣就像我們在修行，法不入心，但是日常的生活還是人我是非，很多的事物就是，都在我們的心在起惑造業，因為我們的法沒有入心，這些煩惱無法消掉，就不斷囤積。
法若入心，那就是清淨的水，我們就能預防，骯髒的東西入水中來。同樣的道理，所以我們必定要信受，而且要拳拳服膺，要守持。法聽了之後，入心來，我們還要再身體力行，這樣守持，法不漏掉，還要再繼續，分分秒秒、心心念念，那就殷勤精進，聞思而修。戒、定、慧三無漏學，我們要堅持，要從聞、思、修來，不只是持法，還要不斷精進聞法。法不斷增加，我們的淨行，還是不斷前進，所以「厭三界苦求寂靜樂」。
最近這段這麼長的時間，一直告訴大家，三界火宅苦不堪，而且所有災難的火從四面起，不斷這樣一直火啊！災啊等等，從四面包圍過來。就是我們眾生凡夫不知苦，不瞭解煩惱無明火，是我們人人自造。所以佛陀慈悲，(出)現在人間，無不就是希望我們能覺醒，瞭解所造作是來自無明，「三界」都是在一念心，「一切唯心造」，心外無法，就是一切的法，善惡法，都是在人心裡。
所以我們修學佛法，首先要先瞭解這個總的生態，天地間的生態、人間的生態。我們一定要瞭解，瞭解之後，不出於三界，就是人心，心的善惡法，離開心外無別法。所以，學法就是要從一念心。就是那種惡的念頭，若能這樣消失掉，自然我們的心就能寂靜，這就是學佛應該要瞭解。
聞法要入心，要信受奉行，而且要拳拳服膺，更需要的就是持守不失。就如聽法，你若用心聽，一聞千悟。
在佛陀的時代，有一次，弟子大家互相議論法，佛陀所說的法，是什麼人最有心得？』結論就是阿難。句句的話都入阿難的心，阿難記性又很好，所以大家覺得，到底阿難，是什麼因緣，能聽到佛法，能親近佛陀，為佛的侍者，又每句法入阿難的心，都是存在，到底這是什麼因緣？大家就說，請教佛陀。
佛陀就說，佛陀開始就向大家說：在過去、過去，無央數劫的過去，深山中有一位比丘，與一位小徒弟。這位比丘，希望這位小徒弟能成器，所以規定他的功課，每天要好好誦經、聽法，還有一項，一定每天都要出去化緣、托缽。
這位小徒弟也是很精進，自己本身對法很有興趣，也很歡喜誦經。不過這個功課是這麼多，但是每天都要出去化緣，這就是他最苦惱的事情，有的時候因緣不順利，找不到人可互動，找不到人願意供養，所以回來的時間就會較晚，時間就不夠了，要聽法、要誦經，時間不夠用。
有一天就是很遲了，還是無法化緣，那個因緣不夠，邊走，邊看那個空缽，邊走就邊流著眼淚。一位長者看到這位小沙彌，走路怎麼這麼憂愁，「小師父，你到底是怎麼了？」這位小沙彌就將他的過程，說給這個長者聽。長者就說：「若這樣，你不用擔心，你每天來我家。」
就這樣開始，每天每天能夠讓小沙彌能夠順利化緣，順利時間充足回去，能夠用功聽法、誦經。佛陀將話說到這裡，就向大家說，你們知道嗎？那位小沙彌那就是我釋迦佛，那個長者就是阿難。你看，這就是他成就別人，就是成就自己。
這就是他過去修行，現在謹守著師父的教育，句句的法都不敢讓它漏失。這種殷勤精進，聞思而修。修行者就是希望能夠脫離三界，所以求寂靜樂，學佛就是要這樣
所以我們前次所說的，「乘是三乘」，修行必定要有次序，這三乘法就是，聲聞、緣覺、佛乘(或)菩薩乘，所以這叫做三乘，「以無漏根力覺道禪定解脫三昧等，而自娛樂，便得無量安隱快樂。」
乘是三乘
以無漏根力
覺道禪定
解脫三昧等
而自娛樂
便得無量
安隱快樂
《法華經譬喻品》
這就是修學佛法要在人群中，如菩薩來去自如，聲聞、緣覺，他就是心無污垢，修清淨行，聲聞是從聲音而得法，這三乘法，各自娛樂。菩薩是在人群中，除了得法之後，心去除了無明，還能在人群中來去自如，所以「便得無量安隱快樂」，受幫助的人得救，我們幫助之後回來，我們安心自在，這叫做菩薩。
接下來這段經文說，「舍利弗！若有眾生，內有智性，從佛世尊聞法信受，殷勤精進，欲速出三界，自求涅槃，是名聲聞乘。如彼諸子為求羊車出於火宅。」
舍利弗
若有眾生
內有智性
從佛世尊聞法信受
殷勤精進
欲速出三界
自求涅槃
是名聲聞乘
如彼諸子
為求羊車出於火宅
《法華經譬喻品》
這就是這段經文，告訴我們，眾生內有智性，其實我們人人內心都有智性。
眾生內有智性
宿植三乘樂欲
隨三乘趣向
故佛施三乘之教
以投其好
此性即眾生本具
正因真如佛性
智性就是真如，人人本具真如覺性，也就是智性，所以「宿植三乘樂欲」。「宿」就是過去生中不斷累積，有這個好樂這個法。小根機的人，我很歡喜聽法，不過法聽了之後就漏失了；或是中根機的人，我聽、我瞭解了，我獨善其身；或者是大根機的人，我聽法、我瞭解，我能夠將我的煩惱去除，我能夠發大心、入人群中去。這就是從過去以來，培養著自己那種的趣向，所以叫做「宿植三乘樂欲」，我們的興趣，從過去生中就這樣培養過來，所以「隨三乘趣向」。
佛陀本來成佛之後，希望能夠一語道破，我們眾生的迷茫，不過，沒有那麼容易，所以佛陀就要隨順眾生的樂欲，所以「佛施三乘之教，以投其好」。佛陀他用三乘法，看你們需要什麼──你們若愛聽法，當然我說法給你們聽，聽了之後，你的根機能接受，你能不斷將你的習氣去除，這輩子沒去除完，來生。前世沒累積好，這輩子要再累積佛法。
在我們的過程中，我們過去生若是有學法，我們這輩子聽到佛法就很歡喜。過去生中，若沒有聽，也不學、不修，現在對佛法一點興趣都沒有。所以，佛陀要(在)人間，不斷地化緣，從不曾聽過的，用方法讓他歡喜接受，會愛聽；或者是已經聽過法的，佛陀他就要趕緊如何去除無明，將這獨善其身要如何啟發，讓他能好樂菩薩道。
這是佛陀要用漸進的方法，不斷人間化緣。化緣就是找機會來度化眾生，所以佛陀「施三乘之教，以投其好。此性即眾生本具」，因為內有本性，眾生人人本具佛性，人人都有真如智性在，所以這個真如智性，就是眾生本具，這就是我們眾生人人的正因。正因就是真如本性，只是我們自己不斷複製煩惱，所以因為人人有本具佛性，才能「聞佛聲教得悟」。
聞佛聲教得悟
自解不能化他
喻聞父所說
門外三車適其願故
表聞慧 殷勤
心各勇銳
因為我們自己本身就有這個覺性、智性存在，所以聽到佛的聲音、教法，自然「我瞭解了」。我們內在若自己沒覺性，就無法瞭解。
所以「自解不能化他」，這是聲聞、緣覺，他能瞭解，但是無法去化度他人，他沒有那念心，不願意。所以這譬喻「聞父所說，門外三車，適其願故」。
我們前面都一直說過了，父親在外面看這間房子，已經已經火一直燒起來了，這些孩子還在那裡，笨笨的還在那裡玩，在玩火，就在外面設三車，「趕緊出來，你們最愛的東西，外面讓你們選擇。」聽到這個聲音，看到外面的三車，就趕緊大家出去，這就表示「聞慧」。大家還有覺性、這個智性，所以表示我們聞慧的存在，只是一時糊塗，外面的是非，沒有去覺悟到。所以他有了聽到佛的教法，這聞慧起動，所以於「殷勤，心各勇銳」，大家已經開始願意接受，所以已經開始，大家很勇銳、大家很歡喜，向門外這樣跑出去。這就是表示接受了佛法，之後已經暫時脫離了火宅，就安全了。
我們聽法，法若有入心，瞭解火宅之苦，我們懂得怕，懂得怕，我們就知道出去，所以這是表示瞭解火宅。所以於這就是上面所說，求羊車，聲聞求羊車，所以他跑出去。
此合上求羊車
智性為因力
從佛聞法為善友力
聞法信受為作意力
殷勤精進為資糧力
智性為因力，我們人人本具，我們有佛性，但是需要他人的因緣，來接引我們，意思就是善友，所以有善友之力。聞法信受就是作意之力，我們聽法，我們能自己自我啟動，我們虔誠、受法的心，這叫做「作意力」，自然能殷勤精進。我們的心若起動，自然就會殷勤精進，這叫做資糧之力。
欲速出三界
自求涅槃
是名聲聞乘：
依此四勝力
修於涅槃
為聲聞乘
所以「欲速出三界，自求涅槃，是名聲聞乘」。這些東西，那四種勝力，四種力量就是修涅槃，那就是聲聞。
四種力量 (因力、善友力、作意力、資糧力)。那就是我們自己本身，有這個智性，本身的智性，就是「因力」，正因的力量。從佛聞法是善友的力量。我們要靠外來的聲音，佛陀亦師亦友亦父，所以就是佛陀的聲音來啟發，現在佛不在人間了，人人聽法，我們要輾轉來啟動，做他人的善友。所以「聞法信受為作意力」，好好啟發我們的心，彼此之間互相鼓勵，作好我們的意。
一生一世，我們都要殷勤作意，我們要精進，假使我們一念間懈怠，這個精進力就無法繼續，所以，無法繼續精進，我們慧命的資糧要從何來呢？所以需要有「資糧力」。資糧的力量就是殷勤精進，殷勤精進，我們慧命的資糧才會充足。這是四種的(勝)力。所以「依此四勝力修於涅槃」，這就是聲聞，聲聞乘。
涅槃
亦譯滅度
謂已度生死河
滅盡煩惱法也
涅槃也能譯作滅度，滅度，那就是渡過生死河。我們從凡夫的此岸，要渡到聖人、佛覺悟的彼岸，就是要靠我們要滅除煩惱，滅除了煩惱，才有辦法到達聖人的彼岸。
要滅，那是就要先知苦，才有辦法滅。而要滅，就要「三十七助道品」。用智慧來擇，擇就是選擇、分別；我們懂得選擇是非，這就是智慧。
以智慧擇別
破滅煩惱
而得解脫之少分
此為小乘涅槃
以但能度見思惑
滅分段苦也
我們來人間，那就是失去了智慧、增長了無明。我們現在修行，就是要減少無明、成長智慧。在人群中，我們懂得選擇，這樣來破滅煩惱，才能得解脫，這只是少分，所以叫做聲聞，聲聞是小乘，小乘的涅槃只是瞭解法，但是他再去度他，只是知道法，獨善其身，這叫做小乘涅槃。「但以度見思惑」，見思惑(已斷)，看到的事情，這不對的，不要去做，就是只會這樣，守戒，就是守在自己的自身，就是不懂得要去利他，這還叫做是小乘。
所以聲聞只是，在這種斷欲、煩惱，這就是聲聞(根性)。所以大家學佛，我們必定要用心、慎思。要多用心！
Explanations by Master Cheng-Yan
Subject: Faithfully and Diligently Apply the Dharma (聞法信受勤精進)
Date:July.03. 2015
“When we hear the Dharma and take it to heart, we can faithfully apply it without doubt. We earnestly put the teachings into practice and uphold them completely. We are attentive and diligent as we engage in listening, contemplate and practicing. We renounce the suffering of the Three Realms and seek the joy of tranquility.”
As we engage in spiritual practice, we must faithfully accept and practice the Dharma. Only then can we put it into practice step by step. When the Dharma enters our minds, we cannot let it leak out. If a bucket holding water has leaks, the water will keep disappearing. Though the water leaks out, the filth remains. This is like us in our spiritual practice; we do not take the Dharma to heart, but still have interpersonal conflicts in daily living. Many objects and matters remain in our minds and lead us to give rise to delusion and create karma. Because we have not taken the Dharma to heart, these afflictions cannot be eliminated and thus endlessly accumulate. The Dharma we take to heart is pure water. We need to prevent dirty things from falling into this water, just as with [the bucket]. So, we must faithfully accept the Dharma, then earnestly practice it.
After hearing the Dharma and taking it to heart, we still must put it into practice. By upholding the Dharma in this way, it will not leak out. We must continue doing this second after second, thought after thought. This is how we can be attentive and diligent in listening, contemplating and practicing. With precepts, Samadhi and wisdom, the Three Flawless Studies, we can persevere. This is from listening, contemplating and practicing.
Not only do we uphold the Dharma, we must also diligently listen to more teachings. As we continue to learn more teachings, we constantly advance in the cultivation of purifying practices. We “renounce the suffering of the Three Realms and seek the joy of tranquility.”
Recently, I have spent a long period of time telling everyone that in the burning house of the Three Realms the suffering is unbearable. Moreover, disasters are arising all around us. Fires and other disasters constantly approach us from all sides, but we sentient beings do not recognize suffering. We do not understand that ignorance and afflictions are like fires that we have started ourselves. So the Buddha, in His compassion, manifested in this world in the hope that we will awaken and understand that the karma we create comes from ignorance.
The Three Realms are all in our minds. “All things are created by the mind.” Outside of the mind there is no Dharma; all phenomena, good and evil, are in our minds. So, as we learn the practice the Buddha-Dharma, we must first understand our general environment, the state of the world and the way people live. This is something we must understand. When we do, we understand how everything is related to the Three Realms, to our minds and the good and evil within them. There is no Dharma apart from the mind.
So, learning the Dharma begins with the mind. If we can eliminate evil thoughts, our minds naturally becomes tranquil and still. This is what Buddhist practitioners must recognize.
We must take the Dharma we hear to heart and faithfully accept and practice it. Moreover, we must do so earnestly. Even more importantly, we must uphold it completely. For instance, when listening to the Dharma, if we mindfully listen, by hearing one thing, we realize 1000.
During the Buddha’s lifetime, His disciples were once discussing the Dharma. With everything that the Buddha taught, who had attained the most realizations? They concluded that it was Ananda. Ananda took every word of the teachings to heart and his memory was also quite good. So, everyone wondered about the karmic causes and conditions Ananda created that enabled him to listen to the Buddha-Dharma, to be close to the Buddha as His attendant and to take every word of the Dharma to heart while remembering them all.What were the causes and conditions behind this?
They said, “Let us ask the Buddha.”
The Buddha began by telling everyone that in the distant past, countless kalpas ago, deep in the mountains there was a bhiksu and his young disciple.
This bhiksu hoped that the young disciple would make something of himself, so he determined the young disciple’s homework.Every day he would have to chant the sutras and listen to the Dharma; he also had to go out and beg for alms each day.
The young disciple practiced diligently.He was very interested in the Dharma and enjoyed chanting the sutras.But though his course of study was quite full, he still had to go out and beg for alms each day.
This task distressed him the most.
Sometime when conditions were unfavorable, he could not find people to interact with or people willing to make offerings.Then, by the time he returned, it would be later, so he would not have enough time.
There was not enough time to listen to the teachings and chant the sutras.
One day, it was already quite late, and he had still not received any alms because the karmic conditions were not there.As he walked, he looked at his empty alms bowl and began to cry.
An elder saw this young novice walking along very sorrowfully.“Young master what is bothering you?”
The young novice told the elder his story.
The elder then told him, “If this the case, don’t worry about anything. Just come to my houses every day.”
From this day on, every day the young novice was able to successfully beg for alms and return home with plenty of time to listen to the teachings and chant the sutras.
The Buddha stopped the story here and said to everyone, “Did you know? The young novice was me, Sakyamuni Buddha, and the elder was Ananda.”You see, by helping other people succeed, we are helping ourselves succeed.This was how Ananda engaged in spiritual practice in the past and now he strictly adhered to His mamster’s teachings.He did not allow even a single word to leak out.With this attentiveness and diligence, he listened, contemplated then practiced.Spiritual practitioners hope to transcend the Three Realms, so they seek the joy of tranquility and stillness.This is what Buddhist practitioners must do.
As we mentioned yesterday, we “journey in the Three Vehicles.”There is a sequence to spiritual practice.
The Three Vehicles are the Hearer, the Solitary Realizer and the Buddha or Bodhisattva Vehicles.
These are the Three Vehicles.
So, “With flawless [studies,] roots and powers, [factors of] enlightenment, [Eightfold] Path, liberation, Samadhi and so on, you will attain what you enjoy.”
As we learn and practice the Buddha-Dharma, we must work with other people, coming and going freely like Bodhisattvas.
The Hearers and Solitary Realizers cleanse their minds of defilements and cultivate purifying practices.
The Hearers learn the Dharma by hearing it.The Three Vehicle practitioners each attained what they would enjoy.
Bodhisattvas go among the people, and aside from learning the Dharma and also eliminating the ignorance in their minds, they can also freely come and go among others.
They “further attain infinite peace and happiness”.
After helping the people who need it, when we come home, we feel peaceful and at ease; this makes us Bodhisattvas.
The following sutra passage continues, “Sariputra, if sentient beings who have inherent wisdom hear the Dharma from the World-Honored One, faithfully accept it, attentively and diligently practice and want to quickly escape the Three Realms, seeking Nirvana for themselves, they are following the Hearer Vehicle. They are like those children who left the burning house to seek the sheep-cart.”
This passage tells us that sentient beings have inherent wisdom.Indeed, there is wisdom within each one of us.
Sentient beings have inherent wisdom and in past lives planted the joyous desire for the Three Vehicles and therefore have an interest in one of the vehicles.
Thus the Buddha gives the Three Vehicle Dharma to establish teachings that they would like.This nature is intrinsic to all sentient beings; it is the true cause of our Buddha-nature.
Inherent wisdom is our nature of True Suchness.We all intrinsically have an awakened nature of True Suchness, which is inherent wisdom.
So, “In past lives [we] planted the joyous desire for the Three Vehicles.”In our past lives, we endlessly accumulated this joyous desire foe the Dharma. Those of limited capabilities enjoy listening to the teachings, but allow them to leak away soon after.
Those of average capabilities hear and understand, but only try to benefit themselves. As for those of great capabilities, they listen to the Dharma and understand it so they can eliminate their afflictions, form great aspirations and go among the people. This is because, for a very long time, they have nurtured their own interests. So, “In past lives [they] planted the joyous desire for the Three Vehicles”.
Our interests have been nurtured over the course of our past lifetimes, so we have an interest in one of the Three Vehicles”. After the Buddha attained enlightenment, He wished that with a few words He could reveal the confusion of sentient beings. But, it was not that easy. So, He had to adapt to sentient beings’ joyous desires.
“The Buddha gives the Three Vehicle Dharma to establish teachings that they would like. The Buddha taught with the Three Vehicles. He observed what they needed. If they loved listening to the Dharma, then of course He spoke the Dharma for them. Upon hearing it, if their capabilities enabled them to accept it, they could unceasingly eliminate their habitual tendencies. If they could not eliminate them all in that life, they would continue in the next. If they did not accumulate enough [blessings] in a previous life, they must continue in this one.
Throughout our lifetimes, if we learned the Dharma in a past life, we will be joyous when we hear it in this life. If we did not hear the Dharma in a past life, and did not learn it or practice it, then we will have no interest in the Dharma now. This is why the Buddha had to create conditions for transformation in this world. For those who never heard the Dharma, He finds ways to help them happily accept it and enjoy listening to it. For those who had already heard the teachings, He [taught] them how to quickly eliminate their ignorance. For those who only practiced for their own benefit, He inspired them to enjoy the Bodhisattva-path. This is the gradual method that the Buddha used to continuously form karmic connections. This means He finds opportunities to transform sentient beings.
So, the Buddha “gives the Three Vehicle Dharma to establish teachings that they would like. This nature is intrinsic to all sentient beings”, because everyone intrinsically has Buddha-nature. We all have a nature of True Suchness and all have inherent wisdom within us. The nature of True Suchness and inherent wisdom is something sentient beings intrinsically have. This is the true cause that we all have. This direct cause is our nature of True Suchness; it is just that we have endlessly reproduced afflictions [that have covered it].
Because everyone intrinsically has Buddha-nature, we can “attain awakening upon hearing the Buddha’s spoken teachings”.
Those who attain awakening from hearing the Buddha’s spoken teachings can understand, but they cannot transform others. They are like those who heard the father say that outside the house were three kinds of carts that would suit their wishes. They have wisdom of hearing; they are diligent with sharp and bold minds.
Because we ourselves have an awakened nature and inherent wisdom, if we listened to the Buddha’s voice and His spoken teachings, naturally we would say, “I understand”. If we did not have an awakened nature, we would not be able to understand.
So, “They can understand, but they cannot transform others”. These are Hearers or Solitary Realizers. These practitioners can understand, but are unable to transform others. They do not have that aspiration and are unwilling. So, as in the parable, they “are like those who heard the father say that outside the house were three kinds of carts that would suit their wishes”
As we have been saying previously, the father was watching from the outside as the fire was already burning the house. The Children were still inside, foolishly playing with fire. So, he set up three kinds of carts outside. “Hurry outside, your favorite things are here. Come out and choose from among them”. Hearing his voice and seeing the three kinds of carts outside, they all hurried out. This shows they have “wisdom of listening”. Everyone has an awakened nature and inherent wisdom thus we have wisdom of listening. However, a moment of confusion made us unaware of the conflicts around us. Upon hearing the Buddha’s teachings, the wisdom of hearing stirs.
So, “[They are] diligent, with sharp and bold minds. Everyone was willing to accept it. So, everyone had already begun to very boldly and very happily run out the door. This shows they have accepted the Dharma. Thus they have temporarily escaped the burning house and are safe.
If we hear the Dharma and take it to heart, we understand the suffering of the burning house. Then we will be afraid and will try to leave. Then we will be afraid and will try to leave. This shows we understand the house is burning. As stated above, Hearers seek the sheep-cart; that is why they run out of the house.
This refers to those who sought the sheep-carts. Their inherent wisdom is the power of the cause. Their ability to hear the Buddha-Dharma is due to the power of spiritual friends. Accepting the Dharma is the power of intentions. Being diligent is the power of sustenance.
Their inherent wisdom is the power of the cause. We all intrinsically have Buddha-nature, but we needed karmic connections with others to guide us. This means we need spiritual friends. This is the powers of spiritual friends.
Accepting the Dharma is the power of intentions. When we listen to the Dharma, we can motivate ourselves. Our reverence in accepting the Dharma is the power of intentions.
[With this acceptance], we will naturally be earnest and diligent. When we are inspired, we automatically become earnest and diligent; this is the power of sustenance.
So, “[Those who] want to quickly escape, seeking Nirvana for themselves, are following the Hearer Vehicle.”These fore exceptional powers, these great powers, are for cultivation Nirvana. This makes them Hearers.
These four kinds of powers come from the inherent wisdom within us. Our inherent wisdom us the power of the cause, the power of the direct cause. Our ability to hear the Buddha-Dharma is the power of spiritual friends. We must rely on the voices around us. The Buddha is like a teacher, friend and father, so it is the Buddha’s voice that inspires us.
Now that the Buddha is not this world, after hearing the teachings, we must share them. We must be a spiritual friend to others. “Accepting the Dharma is the power of intentions. We must earnestly inspire ourselves and mutually encourage one another; this must be our intention. In every lifetime, we must earnestly follow up on our intentions.We must be diligent.
If we have even a single thought of indolence, then we cannot continue to advance diligently. If we cannot continue to advance diligently, where will the sustenance. So, we need the “power of sustenance.” The power of sustenance is diligent practice.
If we attentively and diligently practice, we have sufficient sustenance for our wisdom-life. These are four [exceptional] powers. “Relying on these four exceptional powers to cultivate Nirvana” is the Hearer Vehicle.
Nirvana is also translated as crossing into extinction. They have already crossed the river of samsara and extinguished all afflictive phenomena.
Nirvana is also translated as crossing into extinction. Crossing into extinction is crossing over the river of samsara, crossing from the shore of unenlightened beings to the shore of noble beings, the share of the Buddha and enlightenment. This requires that we eliminate afflictions. Only by eliminating afflictions can we reach the shore of noble beings. We have to first recognize suffering to be able to extinguish it.
To bring it into extinction, we need the 37 Practices to Enlightenment. With wisdom, we discern. To discern means to choose and draw distinctions. We can choose between right and wrong; we have wisdom.
By discerning with wisdom, we can destroy and extinguish all afflictions and attain a small part of liberation. This is Small Vehicle Nirvana; with it we can only deliver ourselves from delusions of views and thinking and eliminate fragmentary samsara.
We come into this world because we have lost our wisdom and have grown in ignorance. We engage in spiritual practice reduce our ignorance and grow in wisdom. As we interact with people, we need to discern how to eliminate afflictions in order to attain liberation. This liberation is partial, so that would make us Hearers.
Hearers are Small Vehicle practitioners. With the Small Vehicle Nirvana, we can understand the Dharma but are unable to transform others. If we only understand the Dharma and try to awaken ourselves, we can achieve Small Vehicle Nirvana.
Thus we can “only deliver ourselves.” By [eliminating] “delusions of views and thinking, we will not do things that are wrong, but that is all. We uphold the precepts ourselves, but do not benefit others. This is the Small Vehicle.
The Hearers can only put an end to their desires and afflictions. This is what makes them Hearers. So everyone, in learning Buddha’s Way, we must be mindful and think carefully. We must be always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment