20150707《靜思妙蓮華》勤修深信求佛慧 (第603集)
（法華經•譬喻品第三）
⊙「聞法信受縝思慧，修持精進勤修行，體佛心懷求大乘，真如本具自然智。」
⊙「若有眾生，從佛世尊聞法信受，殷勤精進，求自然慧，樂獨善寂，深知諸法因緣，是名辟支佛乘。如彼諸子為求鹿車出於火宅。」《法華經譬喻品第三》
⊙「若有眾生，從佛世尊聞法信受，勤修精進，求一切智、佛智、自然智、無師智，如來知見、力、無所畏。」《法華經譬喻品第三》
【證嚴上人開示】
「聞法信受縝思慧，修持精進勤修行，體佛心懷求大乘，真如本具自然智。」
聞法信受縝思慧
修持精進勤修行
體佛心懷求大乘
真如本具自然智
就是說我們修行，聽法要信，而且要深信，信，還要虔誠來接受，接受之後，要非常縝密思惟。智慧，智慧人人本具，為什麼既是人人本具，我們還是道道地地的凡夫呢？雖然我們聽法，聽了就過去了，法，到底有深入我們的心裡嗎？那就要看我們修行者聽法，那個的信心是深或淺。
或者聽法之後，我們有信受嗎？若信受，我們是不是依教奉行了？除了信受奉行，我們有好好非常的細心、縝密去思惟它，我們本具的智慧，有發揮出來嗎？這就要看我們人人，是不是有真誠在受持精進？有或沒有？自己要自問。受持精進，唯有我們自己才會知道。
修行乃是自己的事情，別人無法怎樣來幫助我們。除非我們就要很用心慎思，智慧才能夠浮現出來。這必定要靠我們修持，真的是用心接受、用心精進，我們要很勤，勤修行，若是有「勤修精進」，我們應該很體會得到佛的心懷。
佛陀在人間為我們說法，他的心懷就是希望人人，與佛的心境同等。佛陀他能夠體會到，宇宙萬物的真理，佛陀在宇宙間，那個境界靜寂清澄，希望我們人人與佛同樣。這是佛陀的心懷。我們若只想，我就是聽法，聽法，我就能全部瞭解了，是不是只瞭解在文字相呢？或者是瞭解在聲音的來源呢？所以，我們真正的瞭解，是從我們吸收來之後，真的是體會到佛陀的用心。而我們若體會佛陀的用心，自然我們就懂得要求大乘法。
在修行的當中，我們很縝密思惟，然後我們很殷勤精進。我們除了自己能夠體會，我們還要投入人群，將這分體會與大家分享。眾生苦難偏多，要如何與大家的心，與佛心會合起來，來廣度眾生，這是求大乘法的方向。所以這就要能夠接近真如，因為真如是人人本具，這是我們人人，自然就有的東西，有的智慧。所以說來「求自然慧」，那就是說我們人人就是本具。
若有眾生
從佛世尊聞法信受
殷勤精進
求自然慧
樂獨善寂
深知諸法因緣
是名辟支佛乘
如彼諸子
為求鹿車
出於火宅
《法華經譬喻品第三》
我們有說緣覺是中乘，他不只是聲聞(的境界)，他還能夠體會，天下間一切物的道理，自然界那個感觸，他能夠瞭解，這是他本來就有的自然慧。同時，他深知諸法因緣，這個因緣有十二種的因緣。從環境來說，大乾坤來說，四大和合是大乾坤的大因緣，而若是我們人身，那就是要十二種的因緣。
從「無明」開始。「一念無明生三細，境界為緣長六粗」，這也是常常和大家說，其實我們人人，本來就是清淨無染，很自然的真如本性，這就是「自然智」。但是，外面有的境界——色、聲、香、味、觸等等，他就因為外面的境界，動了我們一念的無明，所以無明開始動，這個緣就開始接起來了，所以「無明」就緣「行」。
這個「行」，開始就要行動了。就因為「無明」動起來，這個行動就和外面的境界，開始就要去接觸、去追求，所以在這當中，人類這個「無明」緣「行」，「行」就緣「識」，啟動了我們的「識」，眼、耳、鼻、舌、身、意，這個意識開始就動起來。
所以「識」就緣「名色」。因為我們看到外面的境界，這個色，男女之間起了愛念，所以有了愛念，父精、母血就合成起來，母親就懷孕了，經過了時日，在這個母胎慢慢就形成「六根」，所以就是「名色」緣「六入」，就是六根開始了。
十月懷胎已經完成，開始出世了，那就是「觸」，接觸就開始有「感受」。有了感受，慢慢在人間從幼童開始，他與外面的境界接觸，就有我要的東西、我喜歡這個人，我不喜歡那個人，我慢慢我愛這個、我愛那個，所以有「愛」。
「愛」就緣「取」，我愛，所以我要取。「取」我就緣「有」。有了「取」，就是爭、互相爭。看看大家，貪愛，要去取著，這個當中是產生了，多少無明、人我是非，這樣一直複雜的事情，已經一直不斷會合，所以為了愛而取，這個愛的取著的當中，讓我們一輩子，不斷一直複製無明。不論是名、利、地位，財、色、名等等，就是一直要去取，貪之無厭。
所以，在爭取的當中，讓你一輩子什麼都有了，福、祿、壽都有，財、子、壽已經全具足，這樣他夠了嗎？還是還不夠，不夠，所以他的心煩惱還很多。到什麼程度，煩惱才會去除呢？最後那一天，氣將要嚥下去，他的內心還是「有」，有不足的東西，這種遺憾、不足，所以，帶著這個不足、遺憾，那就是病、死了，最後就是死，這就是人生的「十二因緣」。
所以從「無明」開始，「無明」緣「行」，「行」緣「識」，「識」緣「名色」，「名色」緣「六入」，「六入」緣「觸」，「觸」緣「受」，「受」緣「愛」，「愛」緣「取」，「取」緣「有」，「有」緣「生」，「生」緣「老死」。那就是這個「十二因緣」，這就是我們人生的過程。
所以前面的(經)文，已經說了辟支佛，除了聽法之後，他自己不斷在縝思，與這個天地之間有關，與我們的生命來源有關，所以他能夠瞭解，深知因緣法，這叫做辟支佛。他能瞭解因緣，他對人、事、物會很謹慎，雖然是獨善其身，但是他很謹慎他的生活行為。
下面接著說，「若有眾生，從佛世尊聞法信受，勤修精進，求一切智、佛智、自然智、無師智，如來知見、力、無所畏。」
若有眾生
從佛世尊聞法信受
勤修精進
求一切智、佛智、
自然智、無師智
如來知見、
力、無所畏
《法華經譬喻品第三》
現在開始我們就要知道，眾生，我們在修行分成三類：一類是修聲聞，一類是緣覺，一類就是菩薩，這就是我們眾生修行，我們的選擇，我們的過程。
所以「若有眾生」，若有人在修行，「從佛世尊聞法信受」，我們「勤修精進」，這就是表示求佛智慧。這種求佛的智慧，不是僅僅聽來就好，或者是靠著過去，生生世世都有薰習過，這個清淨的智慧。雖然他保持著清淨的智慧，再來人間，雖然沒有生逢佛世，他就是緣這個境界種種，他能夠體悟，一切事物就是因緣和合，人間究竟是一切皆空。
這是很自然的道理，即使大自然的物理中，也是成、住、壞、空，到頭來還是「壞」，還是「空」，這就是緣覺，他能夠去體會；人依「十二因緣」，到頭來也是「死」。但是，這個「死」當中，就是「有」，這個「有」是造作了，很多善惡的業，有了善惡業。這個「有」，這是很妙，奇妙的「有」，這叫做「妙有」。不過，緣覺只知道至此，知道到老、病、死。
這麼「妙有」的用途在哪裡呢？那就是靠近佛智了。這個佛的智慧，是釋迦佛的智慧嗎？是或不是？不是。大家認為「是」，釋迦佛覺悟了，你們覺悟了嗎？沒有。釋迦佛開始覺悟之後，他的第一念心是什麼？人人本具佛性。所以，人人本具佛性，這個「真如」就是「妙有」。
我們就是聽了佛所說的法，我們用很縝密的思惟，法聽進去，用在我們的日常生活，體會人間一切事物道理的來源，我們一切瞭解了。
我們就是以佛為典範，我們希望能夠，回歸我們的真如本性；要回歸我們的真如本性，我們必定要經過了一番的鍛鍊。過去我就說，修行，我們都一定要來人間，才能夠成佛。你要經過了修行，去鍛鍊，鍛練，要在哪裡鍛鍊呢？那就是要如廢鐵，要再讓它恢復了，很精密的有利的東西，必定要經過大火洪爐，要再燒過，不斷用熱火鍛鍊。
過去的人在打鐵店，常常都看得到，將雜亂掉的鐵，將它丟入洪爐中，開始再去拿出來，火烘過、烤過、燒過，拿出來之後，就這樣一直搥、打，搥打，這樣還要再放進去，再拿出來，再搥、再打，不斷搥、搥，那個雜質全都去除。那個變形的東西要讓它成形，他就要再去烤、再燒、燒經、燒軟之後，再拿出來再搥，搥搥打打，叫做打鐵。打鐵就是煉，要經過大火爐煉鐵成鋼等等，這樣才能夠成器。
就如我們凡夫就是這樣，現在什麼都是不成器，我們一定要修行，要經過洪爐。這個洪爐就是在人間，所以菩薩為什麼要入人群？這個人群中就如一個洪爐一樣，很雜、很混雜，人就是很折磨人，人就是種種給你很多的煩惱。所以，為什麼人會這麼的苦？苦在人與人之間，彼此不順意，互相爭爭鬥鬥，互相很亂，所以人間所造作的業，與我們都有關係。
所以我們要如何能夠入人群去，經得起這個洪爐，經得起這種污泥、雜垢，我們還能夠保持很乾淨，我們能在那個洪爐中受鍛鍊。這就是在這個五濁惡世，像在污泥池之中，又像那個煩惱、無明如洪爐，我們要經得起眾生的無明，這種的熱火、洪爐來鍛鍊我們，我們要在這個五濁惡世的世界，要保持著我們真如本性的清淨，所以這叫做修行。
所以我們求佛智慧，是求覺悟的智慧，不是求「我要依賴佛的智慧」。佛陀已經將法已經說出來了，將這自然界的智慧，都傳授給我們了。我們要如何接受呢？我們若透徹瞭解，我們自然，很自然的智慧就能夠成就。不過，佛離我們這麼遠，現在無佛，我們要怎麼辦呢？
就是佛陀沿留下來的法，經過了我們凡夫，我也是凡夫，依靠著佛陀留下來的法，用心去思考，人、事、物——這個人的脾氣是怎樣？是什麼樣的無明，引起他這樣的脾氣？像這樣的習氣，是不是就將他棄掉？不行！因為眾生人人本具佛性，佛陀能夠視一切眾生如一子，佛陀這樣說，「蠢動含靈皆有佛性」，所以人人我全都愛，不只是愛人，我愛一切物命。所以，沒有我不相信的，沒有我不原諒的，沒有我不愛的。
所以這是我們自己立的願，時時在日常生活中，遇到什麼樣的環境，趕緊自我回向，回向自己有發這樣的願沒有？若有，要趕緊施用出去。這就是自然，很自然在人間中，人間一切的事事物物，我們都要去用這分的智慧。所以，能夠將這個法，放在我們的心裡，常常去警惕自己，好好修行，叫做「體、相、用」。
人人本具真如的佛性在，我們聽法，拿來用，要如何讓無明去除，回歸我們清淨的智慧，這是很重要。所以大家真的要明白，「求佛智慧」，這個佛是我們的自性佛。我們聽，佛陀過去所說的法，留在現在，我們將它用在日常的生活中，一心求，求我們的真如本性能夠現前，這叫做求佛智慧。希望大家時時要慎思，多用心。
Explanations by Master Cheng-Yan
Subject: Practice with Deep Faith to Seek Buddha-wisdom (勤修深信求佛慧)
Date:July.07. 2015
“Listen to the Dharma and faithfully accept it, so that you may carefully contemplate wisdom. Uphold diligence to earnestly engage in spiritual practice. Realize the Buddha’s intention and seek the Great Vehicle. The nature of True Suchness intrinsically has natural wisdom.”
I want to share that, in our spiritual practice, we must have faith in the Dharma that we hear; moreover, it must be deep faith. With faith, we then need to reverently accept it. After we accept it, we must very carefully contemplate it.
Wisdom is something everyone inherently has. Why, if we all have inherent wisdom, are we still thoroughly unenlightened beings? Although we listen to the Dharma, we forget it after we hear it. Have we really taken the Dharma deeply to heart? This depends on whether we spiritual practitioners listen to the Dharma with deep faith or not. After we have listened to the Dharma, have we faithfully accepted it? If we have faithfully accepted it, have we also practiced according to its teachings?
Aside from faithfully accepting and practicing it, have we earnestly and meticulously contemplated it? Have we exercised our inherent wisdom? This depends on whether we are genuinely and sincerely upholding our diligent practice. Are we? We must ask ourselves this question. Only we know whether we are earnestly upholding our practice diligently. Our spiritual cultivation is our own task; no one else can help us accomplish it. Only when we engage in careful contemplation will wisdom emerge. This depends on our upholding diligent practice. We must be mindful in accepting the Dharma and in diligently practicing it. We must earnestly engage in spiritual practice.
If we “earnestly engage in spiritual practice,” then we should be able to personally realize the Buddha’s intention. The Buddha came to the world to teach us because His intention was for everyone to have the same state of mind as His.
The Buddha was able to realize the true principles of all things in the universe. When His mind converged with the universe, He was in a tranquil and clear state. He hoped that we could all be in the same state, this was His intention.
If our thinking is limited to, “I will just listen to the Dharma. By listening, I will understand everything,” then isn’t our understanding limited to the words? Do we understand the source of these teachings? To truly understand, we must take in the teachings and then truly realize the Buddha’s mindfulness. If we realize the Buddha’s mindfulness, we will naturally seek the Great Vehicle Dharma.
In our spiritual practice, we carefully contemplate, then we can earnestly and diligently practice. In addition to realizing the teachings ourselves, we must also go among people to share our experiences with others. Sentient beings experience much suffering. We must find a way to unite everyone’s mind with the Buddha’s mind in order to extensively transform sentient beings. Then we are following the Great Vehicle Dharma. Doing this brings us closer to our nature of True Suchness. The nature of True Suchness is inherently within us. We all naturally have this nature, this wisdom.
So, when we say we “seek natural wisdom,” we are speaking of the wisdom we inherently have.
If sentient beings hear the Dharma from the World-Honored One and faithfully accept it, are diligent, seek natural wisdom, take joy in solitude and tranquility and deeply understand the interdependent arising of all phenomena,they are following the Pratyekabuddha Vehicle.
They are like those children who left the burning house to seek the deer cart.
We have said that Pratyekabuddhas practice the Middle Vehicle.They are beyond the state of Hearers.
They can sallow realize the principles of all things in the world.By encountering the natural world, they are able to understand [its principles].This is due to their natural wisdom.
They also have a deep understanding of the interdependent arising of all phenomena.There are Twelve Links of Interdependent Arising.In terms of our environment, the macrocosm of the world, the four elements converging are the causes and conditions [of its arising].In terms of human life, there are twelve kinds of causes and conditions.
Ignorance“ is the first.“An ignorant thought creates the three Subtleties. External states lead to the Six Coarse Marks.”This is something I often explain to everyone.
Actually, we all intrinsically have this pure and undefiled natural quality of True Suchness.“Natural wisdom” is something we inherently have, but we are surrounded by external conditions of form, sound, smell, taste, touch and so on, and because of these external conditions we give rise to an ignorant thought in our minds.
Once ignorance begins to stir, one condition leads to the next.So, ignorance gives rise to volitional formation.Volitional formation refers to some sort of action.Because an ignorant thought stirred in our minds, we act on our external conditions to connect with things and pursues them.
In this process, our “ignorance” leads to “volitional formation,” and “volitional formation” to “consciousness”.Our “consciousness” is set in motion, our eyes, ears, nose, tongue, body and mind; the mind-consciousness begins to stir.
“Consciousness” leads to “name and form”.We see forms in our external conditions and [desire them].
Craving arises between men and women.With this craving, when the father’s sperm and mothers’ egg unite, the mother becomes pregnant.
As time passes, the fetus in the womb gradually develops the Six Roots (sense organs).So, “name and form” leads to “the six entrances,” the formation of the Six Roots.After almost ten months, the baby is born and then experiences ”contact”.
Contact leads to “feeling”.We develop feelings starting from our time in this world as children.When we come in contact with external conditions, we decide “I want this,. I like this person, I do not like that person, I crave this; I crave that.”Thus we develop “craving”.
“Craving” leads to “grasping”.We love this, therefore we must have it.“Grasping” then leads to “becoming”.
Our “grasping” causes conflict with other people.
See how everyone grasps at what they crake.Acting in this way gives rise to so much ignorance and so many interpersonal conflicts.Things become more complicated as [causes and conditions] continue to come together.
To fulfill our cravings, we grasp things.As we grasp things to fulfill our cravings, over the course of our lives, we continuously recreate our ignorance.
Whether we pursue recognition, advantage, status, wealth, sensual pleasure, etc., we keep grasping at things.Our greed has no bounds.
So, as we struggle to seize things, even though we have all that we want in life, blessings, good fortune, longevity, wealth, children and so on, do we feel like we have enough?
Or is this still not enough?It is not enough.Our minds are still filled with afflictions.When can we finally eliminate our afflictions?On our last day, as we take our last breath, our minds are still “becoming” filled with thoughts of things we still want.This regret and discontent is still present.With this lack of fulfillment and these regrets, we fall ill and die.The last link is death.
These are the Twelve Links of Interdependent Arising.
This cycle starts with ignorance.“Ignorance” leads to “volitional formation,” “volitional formation” leads to “consciousness,” “consciousness” leads to “name and form,” “name and form,” lead the “six entrances,” the “six entrances” leads to “contact,” “contact” leads to “feeling,” “feeling” leads to “craving”, “craving” leads to “grasping”, “grasping” leads to “becoming”, “becoming” leads to “birth”, “birth” leads to “old age and death”. These are the Twelve Links of Cyclic Existence. This is the process of human life.
In the previous sutra text, we discussed Pratyekabuddhas. In addition to hearing the Dharma, they continuously and carefully contemplate how it relates to the world and to the working of their lives. Therefore, they have a deep understanding of the interdependent arising of phenomena. This makes them Pratyekabuddhas. They understand causes and conditions and treat people, matters and things very cautiously. Although they seek only to benefit themselves, they are very careful in their daily behavior.
The next sutra text states, “[Some] sentient beings hear the Dharma from the World-Honored One and faithfully accept it, earnestly practice with diligence and seek Hearer-wisdom, Buddha-wisdom, natural-wisdom, untaught wisdom and the Tathagata’s understanding and views, His powers and His fearlessness”.
From this, we understand that sentient beings who engage in spiritual practice are divided into three groups. One group is the Hearers, one group is the Pratyekabuddhas and one group is the Bodhisattvas. This is what we sentient beings choose for the course of our spiritual practice.
“[Some] sentient beings, some people who engage in spiritual practice, hear the Dharma from the World-Honored One and faithfully accept it”. If we “earnestly practice with diligence”, this shows that we are seeking Buddha-wisdom”.
To seek Buddha-wisdom, we cannot just listen to it or rely on having been permeated in the past, over successive lifetimes, by this pure wisdom. If we can maintain this pure wisdom when we come back to this world, even if we are not born in an era with a Buddha, we can still connect with various conditions to realize that all phenomena arise from the convergence of causes and conditions and that everything is ultimately empty in nature. These are the principles of nature.
In this world, everything naturally goes through formation, existence, decay and disappearance. In the end, everything “decays” and the “disappears”. This is what Pratyekabuddhas realize. Human follow the Twelve Links. In the end, we still experience “death”. But in this “death”, there is “becoming”. This “becoming” is the result of the good and bad karma we created in the past. This good and bad karma leads to “becoming”. This “coming into existence” is wondrous, so it is called “wondrous existence”.
But, this is the extent of what Pratyekabuddhas know. They understand up to “aging, illness and death”. So, what is the use of “wondrous existence”? it brings us closer to the Buddha’s wisdom. Is Buddha-wisdom the wisdom of Sakyamuni Buddha? Is it or is it not? Is it or is it not? It is not. Most people think it is. Sakyamuni Buddha attained enlightenment. Have your attained enlightenment? No, you have not.
After Sakyamuni Buddha attained enlightenment, what was His first thought? That everyone intrinsically has Buddha-nature. We all intrinsically have Buddha-nature, and this nature of True Suchness is “wondrous existence”. After listening to the Dharma the Buddha taught, we need to very carefully contemplate it. We must take in the Dharma and then apply it in our daily living to realize how all things and principles come about. In order to understand everything, we need to take the Buddha as our role model. We hope to return to our intrinsic nature of True Suchness. To return to this pure Buddha-nature, we must go through a period of training.
In the past I have said that, as part of our spiritual practice, we must come to the human realm in order to attain Buddhahood. We train ourselves by engaging in spiritual practice. Where do we under go this training? It is like the process of turning scrap metal into something refined and useful again. This metal must be heated in the furnace and reshaped with hot flames. In the past, scrap metal was often worked on at the blacksmith’s shop. First it was tossed into the furnace, then it was removed. After it had been heated and softened, it was taken out from the heat and hammered by the blacksmith.
After some hammering, it went back into the fire. Then it was taken out again and hammered again. It was hammered over and over until all of the impurities had been removed. For a clump of metal to take a new form, it must be heated again and again. After it has become malleable, it is taken from the heat and hammered. This is called forging metal.
To forge metal is to refine it. Only after heating the metal in the furnace can it be formed into a vessel. This is what we unenlightened beings are like. We have not yet made something of ourselves. We must engage in spiritual practice and [be strengthened] by the furnace.This furnace is the human realm.
So, why do Bodhisattvas go among people? Going among people is like entering a furnace; things can be very chaotic.People torment each other. Interacting with people can cause us to give rise to various afflictions. Why do people experience so much suffering? Suffering arises from interpersonal relationships. If we do not get along with each other, we fight and cause trouble for each other. So, we all share collectively in the karma that has been create in this world. We must find a way as we go among people to with stand the furnace, being among the contaminants and the filth, while still staying very clean. We must be tempered in that furnace. This evil world of Five Turbidities is like a muddy pool.
Afflictions and ignorance are like the furnace. We must withstand sentient beings’ ignorance and be trained by going into the flames. In this evil world of Five Turbidities, we must work to maintain the purity of our intrinsic nature of True Suchness; this is called engaging in spiritual practice.
When we seek Buddha-wisdom, we are seeking the wisdom to awaken ourselves, not “relying on the Buddha’s wisdom.”
The Buddha has already expounded the Dharma and transmitted to us the wisdom of the natural world. How do we accept it? If we thoroughly understand it, then we can awaken our natural wisdom then we can awaken our natural wisdom. However, the Buddha is very far removed from us. In an era without a Buddha, what can we do? We follow the Dharma He left for us, which has been passed on by unenlightened beings. I am also an unenlightened beings who relies on the Dharma the Buddha left us by mindfully contemplating it. We look at people, matters and objects. We can figure out what a person’s temperament is and what kind of ignorant thoughts caused him to lose him temper. If people have this kind of habitual tendencies, should we give up on them? No because sentient being all intrinsically have Buddha-nature.
The Buddha views all beings as His only child. The Buddha said, “All moving sentient beings have Buddha-nature.”Therefore, I feel love toward everyone. Not only do I love people, I cherish the life of material things. There is no one I do not trust, no one I cannot forgive and no one I do not love. These are the vows we have made.
In daily living, no matter what situation we encounter, we must immediately reflect on ourselves. We ask ourselves, “Have we indeed made this vow?” If so, we must quickly apply it. Then this will become natural Very naturally, in this world, we will learn to apply this wisdom to everything we come across.
We must take the Dharma to heart so that we can constantly alert ourselves to earnestly engage in spiritual practice. Thus we speak of “essence, appearance, function.”
We all intrinsically have a Buddha-nature. When we hear the Dharma, how can we apply its function to eliminate ignorance so that we can return to our pure wisdom? This is very important. Everyone must clearly understand the need to “seek Buddha-wisdom.” The Buddha [spoken of here] is the Buddha within us. As we listen to the Dharma the Buddha taught, which still remains in the world today, we must apply it in our daily living and wholeheartedly seek to manifest our nature of True Suchness.This is why we “seek Buddha-wisdom.” I hope we can always contemplate carefully and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「聞法信受縝思慧，修持精進勤修行，體佛心懷求大乘，真如本具自然智。」
⊙「若有眾生，從佛世尊聞法信受，殷勤精進，求自然慧，樂獨善寂，深知諸法因緣，是名辟支佛乘。如彼諸子為求鹿車出於火宅。」《法華經譬喻品第三》
⊙「若有眾生，從佛世尊聞法信受，勤修精進，求一切智、佛智、自然智、無師智，如來知見、力、無所畏。」《法華經譬喻品第三》
【證嚴上人開示】
「聞法信受縝思慧，修持精進勤修行，體佛心懷求大乘，真如本具自然智。」
聞法信受縝思慧
修持精進勤修行
體佛心懷求大乘
真如本具自然智
就是說我們修行，聽法要信，而且要深信，信，還要虔誠來接受，接受之後，要非常縝密思惟。智慧，智慧人人本具，為什麼既是人人本具，我們還是道道地地的凡夫呢？雖然我們聽法，聽了就過去了，法，到底有深入我們的心裡嗎？那就要看我們修行者聽法，那個的信心是深或淺。
或者聽法之後，我們有信受嗎？若信受，我們是不是依教奉行了？除了信受奉行，我們有好好非常的細心、縝密去思惟它，我們本具的智慧，有發揮出來嗎？這就要看我們人人，是不是有真誠在受持精進？有或沒有？自己要自問。受持精進，唯有我們自己才會知道。
修行乃是自己的事情，別人無法怎樣來幫助我們。除非我們就要很用心慎思，智慧才能夠浮現出來。這必定要靠我們修持，真的是用心接受、用心精進，我們要很勤，勤修行，若是有「勤修精進」，我們應該很體會得到佛的心懷。
佛陀在人間為我們說法，他的心懷就是希望人人，與佛的心境同等。佛陀他能夠體會到，宇宙萬物的真理，佛陀在宇宙間，那個境界靜寂清澄，希望我們人人與佛同樣。這是佛陀的心懷。我們若只想，我就是聽法，聽法，我就能全部瞭解了，是不是只瞭解在文字相呢？或者是瞭解在聲音的來源呢？所以，我們真正的瞭解，是從我們吸收來之後，真的是體會到佛陀的用心。而我們若體會佛陀的用心，自然我們就懂得要求大乘法。
在修行的當中，我們很縝密思惟，然後我們很殷勤精進。我們除了自己能夠體會，我們還要投入人群，將這分體會與大家分享。眾生苦難偏多，要如何與大家的心，與佛心會合起來，來廣度眾生，這是求大乘法的方向。所以這就要能夠接近真如，因為真如是人人本具，這是我們人人，自然就有的東西，有的智慧。所以說來「求自然慧」，那就是說我們人人就是本具。
若有眾生
從佛世尊聞法信受
殷勤精進
求自然慧
樂獨善寂
深知諸法因緣
是名辟支佛乘
如彼諸子
為求鹿車
出於火宅
《法華經譬喻品第三》
我們有說緣覺是中乘，他不只是聲聞(的境界)，他還能夠體會，天下間一切物的道理，自然界那個感觸，他能夠瞭解，這是他本來就有的自然慧。同時，他深知諸法因緣，這個因緣有十二種的因緣。從環境來說，大乾坤來說，四大和合是大乾坤的大因緣，而若是我們人身，那就是要十二種的因緣。
從「無明」開始。「一念無明生三細，境界為緣長六粗」，這也是常常和大家說，其實我們人人，本來就是清淨無染，很自然的真如本性，這就是「自然智」。但是，外面有的境界——色、聲、香、味、觸等等，他就因為外面的境界，動了我們一念的無明，所以無明開始動，這個緣就開始接起來了，所以「無明」就緣「行」。
這個「行」，開始就要行動了。就因為「無明」動起來，這個行動就和外面的境界，開始就要去接觸、去追求，所以在這當中，人類這個「無明」緣「行」，「行」就緣「識」，啟動了我們的「識」，眼、耳、鼻、舌、身、意，這個意識開始就動起來。
所以「識」就緣「名色」。因為我們看到外面的境界，這個色，男女之間起了愛念，所以有了愛念，父精、母血就合成起來，母親就懷孕了，經過了時日，在這個母胎慢慢就形成「六根」，所以就是「名色」緣「六入」，就是六根開始了。
十月懷胎已經完成，開始出世了，那就是「觸」，接觸就開始有「感受」。有了感受，慢慢在人間從幼童開始，他與外面的境界接觸，就有我要的東西、我喜歡這個人，我不喜歡那個人，我慢慢我愛這個、我愛那個，所以有「愛」。
「愛」就緣「取」，我愛，所以我要取。「取」我就緣「有」。有了「取」，就是爭、互相爭。看看大家，貪愛，要去取著，這個當中是產生了，多少無明、人我是非，這樣一直複雜的事情，已經一直不斷會合，所以為了愛而取，這個愛的取著的當中，讓我們一輩子，不斷一直複製無明。不論是名、利、地位，財、色、名等等，就是一直要去取，貪之無厭。
所以，在爭取的當中，讓你一輩子什麼都有了，福、祿、壽都有，財、子、壽已經全具足，這樣他夠了嗎？還是還不夠，不夠，所以他的心煩惱還很多。到什麼程度，煩惱才會去除呢？最後那一天，氣將要嚥下去，他的內心還是「有」，有不足的東西，這種遺憾、不足，所以，帶著這個不足、遺憾，那就是病、死了，最後就是死，這就是人生的「十二因緣」。
所以從「無明」開始，「無明」緣「行」，「行」緣「識」，「識」緣「名色」，「名色」緣「六入」，「六入」緣「觸」，「觸」緣「受」，「受」緣「愛」，「愛」緣「取」，「取」緣「有」，「有」緣「生」，「生」緣「老死」。那就是這個「十二因緣」，這就是我們人生的過程。
所以前面的(經)文，已經說了辟支佛，除了聽法之後，他自己不斷在縝思，與這個天地之間有關，與我們的生命來源有關，所以他能夠瞭解，深知因緣法，這叫做辟支佛。他能瞭解因緣，他對人、事、物會很謹慎，雖然是獨善其身，但是他很謹慎他的生活行為。
下面接著說，「若有眾生，從佛世尊聞法信受，勤修精進，求一切智、佛智、自然智、無師智，如來知見、力、無所畏。」
若有眾生
從佛世尊聞法信受
勤修精進
求一切智、佛智、
自然智、無師智
如來知見、
力、無所畏
《法華經譬喻品第三》
現在開始我們就要知道，眾生，我們在修行分成三類：一類是修聲聞，一類是緣覺，一類就是菩薩，這就是我們眾生修行，我們的選擇，我們的過程。
所以「若有眾生」，若有人在修行，「從佛世尊聞法信受」，我們「勤修精進」，這就是表示求佛智慧。這種求佛的智慧，不是僅僅聽來就好，或者是靠著過去，生生世世都有薰習過，這個清淨的智慧。雖然他保持著清淨的智慧，再來人間，雖然沒有生逢佛世，他就是緣這個境界種種，他能夠體悟，一切事物就是因緣和合，人間究竟是一切皆空。
這是很自然的道理，即使大自然的物理中，也是成、住、壞、空，到頭來還是「壞」，還是「空」，這就是緣覺，他能夠去體會；人依「十二因緣」，到頭來也是「死」。但是，這個「死」當中，就是「有」，這個「有」是造作了，很多善惡的業，有了善惡業。這個「有」，這是很妙，奇妙的「有」，這叫做「妙有」。不過，緣覺只知道至此，知道到老、病、死。
這麼「妙有」的用途在哪裡呢？那就是靠近佛智了。這個佛的智慧，是釋迦佛的智慧嗎？是或不是？不是。大家認為「是」，釋迦佛覺悟了，你們覺悟了嗎？沒有。釋迦佛開始覺悟之後，他的第一念心是什麼？人人本具佛性。所以，人人本具佛性，這個「真如」就是「妙有」。
我們就是聽了佛所說的法，我們用很縝密的思惟，法聽進去，用在我們的日常生活，體會人間一切事物道理的來源，我們一切瞭解了。
我們就是以佛為典範，我們希望能夠，回歸我們的真如本性；要回歸我們的真如本性，我們必定要經過了一番的鍛鍊。過去我就說，修行，我們都一定要來人間，才能夠成佛。你要經過了修行，去鍛鍊，鍛練，要在哪裡鍛鍊呢？那就是要如廢鐵，要再讓它恢復了，很精密的有利的東西，必定要經過大火洪爐，要再燒過，不斷用熱火鍛鍊。
過去的人在打鐵店，常常都看得到，將雜亂掉的鐵，將它丟入洪爐中，開始再去拿出來，火烘過、烤過、燒過，拿出來之後，就這樣一直搥、打，搥打，這樣還要再放進去，再拿出來，再搥、再打，不斷搥、搥，那個雜質全都去除。那個變形的東西要讓它成形，他就要再去烤、再燒、燒經、燒軟之後，再拿出來再搥，搥搥打打，叫做打鐵。打鐵就是煉，要經過大火爐煉鐵成鋼等等，這樣才能夠成器。
就如我們凡夫就是這樣，現在什麼都是不成器，我們一定要修行，要經過洪爐。這個洪爐就是在人間，所以菩薩為什麼要入人群？這個人群中就如一個洪爐一樣，很雜、很混雜，人就是很折磨人，人就是種種給你很多的煩惱。所以，為什麼人會這麼的苦？苦在人與人之間，彼此不順意，互相爭爭鬥鬥，互相很亂，所以人間所造作的業，與我們都有關係。
所以我們要如何能夠入人群去，經得起這個洪爐，經得起這種污泥、雜垢，我們還能夠保持很乾淨，我們能在那個洪爐中受鍛鍊。這就是在這個五濁惡世，像在污泥池之中，又像那個煩惱、無明如洪爐，我們要經得起眾生的無明，這種的熱火、洪爐來鍛鍊我們，我們要在這個五濁惡世的世界，要保持著我們真如本性的清淨，所以這叫做修行。
所以我們求佛智慧，是求覺悟的智慧，不是求「我要依賴佛的智慧」。佛陀已經將法已經說出來了，將這自然界的智慧，都傳授給我們了。我們要如何接受呢？我們若透徹瞭解，我們自然，很自然的智慧就能夠成就。不過，佛離我們這麼遠，現在無佛，我們要怎麼辦呢？
就是佛陀沿留下來的法，經過了我們凡夫，我也是凡夫，依靠著佛陀留下來的法，用心去思考，人、事、物——這個人的脾氣是怎樣？是什麼樣的無明，引起他這樣的脾氣？像這樣的習氣，是不是就將他棄掉？不行！因為眾生人人本具佛性，佛陀能夠視一切眾生如一子，佛陀這樣說，「蠢動含靈皆有佛性」，所以人人我全都愛，不只是愛人，我愛一切物命。所以，沒有我不相信的，沒有我不原諒的，沒有我不愛的。
所以這是我們自己立的願，時時在日常生活中，遇到什麼樣的環境，趕緊自我回向，回向自己有發這樣的願沒有？若有，要趕緊施用出去。這就是自然，很自然在人間中，人間一切的事事物物，我們都要去用這分的智慧。所以，能夠將這個法，放在我們的心裡，常常去警惕自己，好好修行，叫做「體、相、用」。
人人本具真如的佛性在，我們聽法，拿來用，要如何讓無明去除，回歸我們清淨的智慧，這是很重要。所以大家真的要明白，「求佛智慧」，這個佛是我們的自性佛。我們聽，佛陀過去所說的法，留在現在，我們將它用在日常的生活中，一心求，求我們的真如本性能夠現前，這叫做求佛智慧。希望大家時時要慎思，多用心。
Explanations by Master Cheng-Yan
Subject: Practice with Deep Faith to Seek Buddha-wisdom (勤修深信求佛慧)
Date:July.07. 2015
“Listen to the Dharma and faithfully accept it, so that you may carefully contemplate wisdom. Uphold diligence to earnestly engage in spiritual practice. Realize the Buddha’s intention and seek the Great Vehicle. The nature of True Suchness intrinsically has natural wisdom.”
I want to share that, in our spiritual practice, we must have faith in the Dharma that we hear; moreover, it must be deep faith. With faith, we then need to reverently accept it. After we accept it, we must very carefully contemplate it.
Wisdom is something everyone inherently has. Why, if we all have inherent wisdom, are we still thoroughly unenlightened beings? Although we listen to the Dharma, we forget it after we hear it. Have we really taken the Dharma deeply to heart? This depends on whether we spiritual practitioners listen to the Dharma with deep faith or not. After we have listened to the Dharma, have we faithfully accepted it? If we have faithfully accepted it, have we also practiced according to its teachings?
Aside from faithfully accepting and practicing it, have we earnestly and meticulously contemplated it? Have we exercised our inherent wisdom? This depends on whether we are genuinely and sincerely upholding our diligent practice. Are we? We must ask ourselves this question. Only we know whether we are earnestly upholding our practice diligently. Our spiritual cultivation is our own task; no one else can help us accomplish it. Only when we engage in careful contemplation will wisdom emerge. This depends on our upholding diligent practice. We must be mindful in accepting the Dharma and in diligently practicing it. We must earnestly engage in spiritual practice.
If we “earnestly engage in spiritual practice,” then we should be able to personally realize the Buddha’s intention. The Buddha came to the world to teach us because His intention was for everyone to have the same state of mind as His.
The Buddha was able to realize the true principles of all things in the universe. When His mind converged with the universe, He was in a tranquil and clear state. He hoped that we could all be in the same state, this was His intention.
If our thinking is limited to, “I will just listen to the Dharma. By listening, I will understand everything,” then isn’t our understanding limited to the words? Do we understand the source of these teachings? To truly understand, we must take in the teachings and then truly realize the Buddha’s mindfulness. If we realize the Buddha’s mindfulness, we will naturally seek the Great Vehicle Dharma.
In our spiritual practice, we carefully contemplate, then we can earnestly and diligently practice. In addition to realizing the teachings ourselves, we must also go among people to share our experiences with others. Sentient beings experience much suffering. We must find a way to unite everyone’s mind with the Buddha’s mind in order to extensively transform sentient beings. Then we are following the Great Vehicle Dharma. Doing this brings us closer to our nature of True Suchness. The nature of True Suchness is inherently within us. We all naturally have this nature, this wisdom.
So, when we say we “seek natural wisdom,” we are speaking of the wisdom we inherently have.
If sentient beings hear the Dharma from the World-Honored One and faithfully accept it, are diligent, seek natural wisdom, take joy in solitude and tranquility and deeply understand the interdependent arising of all phenomena,they are following the Pratyekabuddha Vehicle.
They are like those children who left the burning house to seek the deer cart.
We have said that Pratyekabuddhas practice the Middle Vehicle.They are beyond the state of Hearers.
They can sallow realize the principles of all things in the world.By encountering the natural world, they are able to understand [its principles].This is due to their natural wisdom.
They also have a deep understanding of the interdependent arising of all phenomena.There are Twelve Links of Interdependent Arising.In terms of our environment, the macrocosm of the world, the four elements converging are the causes and conditions [of its arising].In terms of human life, there are twelve kinds of causes and conditions.
Ignorance“ is the first.“An ignorant thought creates the three Subtleties. External states lead to the Six Coarse Marks.”This is something I often explain to everyone.
Actually, we all intrinsically have this pure and undefiled natural quality of True Suchness.“Natural wisdom” is something we inherently have, but we are surrounded by external conditions of form, sound, smell, taste, touch and so on, and because of these external conditions we give rise to an ignorant thought in our minds.
Once ignorance begins to stir, one condition leads to the next.So, ignorance gives rise to volitional formation.Volitional formation refers to some sort of action.Because an ignorant thought stirred in our minds, we act on our external conditions to connect with things and pursues them.
In this process, our “ignorance” leads to “volitional formation,” and “volitional formation” to “consciousness”.Our “consciousness” is set in motion, our eyes, ears, nose, tongue, body and mind; the mind-consciousness begins to stir.
“Consciousness” leads to “name and form”.We see forms in our external conditions and [desire them].
Craving arises between men and women.With this craving, when the father’s sperm and mothers’ egg unite, the mother becomes pregnant.
As time passes, the fetus in the womb gradually develops the Six Roots (sense organs).So, “name and form” leads to “the six entrances,” the formation of the Six Roots.After almost ten months, the baby is born and then experiences ”contact”.
Contact leads to “feeling”.We develop feelings starting from our time in this world as children.When we come in contact with external conditions, we decide “I want this,. I like this person, I do not like that person, I crave this; I crave that.”Thus we develop “craving”.
“Craving” leads to “grasping”.We love this, therefore we must have it.“Grasping” then leads to “becoming”.
Our “grasping” causes conflict with other people.
See how everyone grasps at what they crake.Acting in this way gives rise to so much ignorance and so many interpersonal conflicts.Things become more complicated as [causes and conditions] continue to come together.
To fulfill our cravings, we grasp things.As we grasp things to fulfill our cravings, over the course of our lives, we continuously recreate our ignorance.
Whether we pursue recognition, advantage, status, wealth, sensual pleasure, etc., we keep grasping at things.Our greed has no bounds.
So, as we struggle to seize things, even though we have all that we want in life, blessings, good fortune, longevity, wealth, children and so on, do we feel like we have enough?
Or is this still not enough?It is not enough.Our minds are still filled with afflictions.When can we finally eliminate our afflictions?On our last day, as we take our last breath, our minds are still “becoming” filled with thoughts of things we still want.This regret and discontent is still present.With this lack of fulfillment and these regrets, we fall ill and die.The last link is death.
These are the Twelve Links of Interdependent Arising.
This cycle starts with ignorance.“Ignorance” leads to “volitional formation,” “volitional formation” leads to “consciousness,” “consciousness” leads to “name and form,” “name and form,” lead the “six entrances,” the “six entrances” leads to “contact,” “contact” leads to “feeling,” “feeling” leads to “craving”, “craving” leads to “grasping”, “grasping” leads to “becoming”, “becoming” leads to “birth”, “birth” leads to “old age and death”. These are the Twelve Links of Cyclic Existence. This is the process of human life.
In the previous sutra text, we discussed Pratyekabuddhas. In addition to hearing the Dharma, they continuously and carefully contemplate how it relates to the world and to the working of their lives. Therefore, they have a deep understanding of the interdependent arising of phenomena. This makes them Pratyekabuddhas. They understand causes and conditions and treat people, matters and things very cautiously. Although they seek only to benefit themselves, they are very careful in their daily behavior.
The next sutra text states, “[Some] sentient beings hear the Dharma from the World-Honored One and faithfully accept it, earnestly practice with diligence and seek Hearer-wisdom, Buddha-wisdom, natural-wisdom, untaught wisdom and the Tathagata’s understanding and views, His powers and His fearlessness”.
From this, we understand that sentient beings who engage in spiritual practice are divided into three groups. One group is the Hearers, one group is the Pratyekabuddhas and one group is the Bodhisattvas. This is what we sentient beings choose for the course of our spiritual practice.
“[Some] sentient beings, some people who engage in spiritual practice, hear the Dharma from the World-Honored One and faithfully accept it”. If we “earnestly practice with diligence”, this shows that we are seeking Buddha-wisdom”.
To seek Buddha-wisdom, we cannot just listen to it or rely on having been permeated in the past, over successive lifetimes, by this pure wisdom. If we can maintain this pure wisdom when we come back to this world, even if we are not born in an era with a Buddha, we can still connect with various conditions to realize that all phenomena arise from the convergence of causes and conditions and that everything is ultimately empty in nature. These are the principles of nature.
In this world, everything naturally goes through formation, existence, decay and disappearance. In the end, everything “decays” and the “disappears”. This is what Pratyekabuddhas realize. Human follow the Twelve Links. In the end, we still experience “death”. But in this “death”, there is “becoming”. This “becoming” is the result of the good and bad karma we created in the past. This good and bad karma leads to “becoming”. This “coming into existence” is wondrous, so it is called “wondrous existence”.
But, this is the extent of what Pratyekabuddhas know. They understand up to “aging, illness and death”. So, what is the use of “wondrous existence”? it brings us closer to the Buddha’s wisdom. Is Buddha-wisdom the wisdom of Sakyamuni Buddha? Is it or is it not? Is it or is it not? It is not. Most people think it is. Sakyamuni Buddha attained enlightenment. Have your attained enlightenment? No, you have not.
After Sakyamuni Buddha attained enlightenment, what was His first thought? That everyone intrinsically has Buddha-nature. We all intrinsically have Buddha-nature, and this nature of True Suchness is “wondrous existence”. After listening to the Dharma the Buddha taught, we need to very carefully contemplate it. We must take in the Dharma and then apply it in our daily living to realize how all things and principles come about. In order to understand everything, we need to take the Buddha as our role model. We hope to return to our intrinsic nature of True Suchness. To return to this pure Buddha-nature, we must go through a period of training.
In the past I have said that, as part of our spiritual practice, we must come to the human realm in order to attain Buddhahood. We train ourselves by engaging in spiritual practice. Where do we under go this training? It is like the process of turning scrap metal into something refined and useful again. This metal must be heated in the furnace and reshaped with hot flames. In the past, scrap metal was often worked on at the blacksmith’s shop. First it was tossed into the furnace, then it was removed. After it had been heated and softened, it was taken out from the heat and hammered by the blacksmith.
After some hammering, it went back into the fire. Then it was taken out again and hammered again. It was hammered over and over until all of the impurities had been removed. For a clump of metal to take a new form, it must be heated again and again. After it has become malleable, it is taken from the heat and hammered. This is called forging metal.
To forge metal is to refine it. Only after heating the metal in the furnace can it be formed into a vessel. This is what we unenlightened beings are like. We have not yet made something of ourselves. We must engage in spiritual practice and [be strengthened] by the furnace.This furnace is the human realm.
So, why do Bodhisattvas go among people? Going among people is like entering a furnace; things can be very chaotic.People torment each other. Interacting with people can cause us to give rise to various afflictions. Why do people experience so much suffering? Suffering arises from interpersonal relationships. If we do not get along with each other, we fight and cause trouble for each other. So, we all share collectively in the karma that has been create in this world. We must find a way as we go among people to with stand the furnace, being among the contaminants and the filth, while still staying very clean. We must be tempered in that furnace. This evil world of Five Turbidities is like a muddy pool.
Afflictions and ignorance are like the furnace. We must withstand sentient beings’ ignorance and be trained by going into the flames. In this evil world of Five Turbidities, we must work to maintain the purity of our intrinsic nature of True Suchness; this is called engaging in spiritual practice.
When we seek Buddha-wisdom, we are seeking the wisdom to awaken ourselves, not “relying on the Buddha’s wisdom.”
The Buddha has already expounded the Dharma and transmitted to us the wisdom of the natural world. How do we accept it? If we thoroughly understand it, then we can awaken our natural wisdom then we can awaken our natural wisdom. However, the Buddha is very far removed from us. In an era without a Buddha, what can we do? We follow the Dharma He left for us, which has been passed on by unenlightened beings. I am also an unenlightened beings who relies on the Dharma the Buddha left us by mindfully contemplating it. We look at people, matters and objects. We can figure out what a person’s temperament is and what kind of ignorant thoughts caused him to lose him temper. If people have this kind of habitual tendencies, should we give up on them? No because sentient being all intrinsically have Buddha-nature.
The Buddha views all beings as His only child. The Buddha said, “All moving sentient beings have Buddha-nature.”Therefore, I feel love toward everyone. Not only do I love people, I cherish the life of material things. There is no one I do not trust, no one I cannot forgive and no one I do not love. These are the vows we have made.
In daily living, no matter what situation we encounter, we must immediately reflect on ourselves. We ask ourselves, “Have we indeed made this vow?” If so, we must quickly apply it. Then this will become natural Very naturally, in this world, we will learn to apply this wisdom to everything we come across.
We must take the Dharma to heart so that we can constantly alert ourselves to earnestly engage in spiritual practice. Thus we speak of “essence, appearance, function.”
We all intrinsically have a Buddha-nature. When we hear the Dharma, how can we apply its function to eliminate ignorance so that we can return to our pure wisdom? This is very important. Everyone must clearly understand the need to “seek Buddha-wisdom.” The Buddha [spoken of here] is the Buddha within us. As we listen to the Dharma the Buddha taught, which still remains in the world today, we must apply it in our daily living and wholeheartedly seek to manifest our nature of True Suchness.This is why we “seek Buddha-wisdom.” I hope we can always contemplate carefully and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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