20150708《靜思妙蓮華》教理行果大乘佛智 (第604集)
（法華經•譬喻品第三）
⊙「寂靜悟入宇宙理，自然智契真如體，時空浩瀚智慧海，開示人間悟佛理。」
⊙「若有眾生，從佛世尊聞法信受，勤修精進。」《法華經譬喻品》
⊙「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》
⊙明求佛智慧。一切智者，即一切法而證實相。所謂欲覓實相，不離一切法；欲覓一切法，不離實相。
⊙喻上求牛車是乘，必具教、理、行、果四義，即聞教、解理、起行、證果，四者兼具，始謂之大乘。
⊙二乘皆從佛聞法，大乘則專求佛智。佛智以平等法性為體，然平等法性不唯從外求得，而是自內本具，故所求者為佛智慧之德。
【證嚴上人開示】
「寂靜悟入宇宙理，自然智契真如體，時空浩瀚智慧海，開示人間悟佛理。」
寂靜悟入宇宙理
自然智契真如體
時空浩瀚智慧海
開示人間悟佛理
就是要和大家分享，寂靜悟入宇宙的道理，那是一種很自然的境界。佛陀成佛，其實就是在那個剎那間，剎那就是浩瀚的時空，這個時空很廣，但是時間很長，不過，我們的心念，凡夫平時就是這樣，這麼很多雜念的心，分分秒秒都沒有離開雜念。所以因為這樣，雜念心多，我們的本性，清淨的覺性，受雜念將我們沾污了。所以佛陀他現相人間，他就是要讓我們很瞭解，修行其實是要修掉我們，從很雜念的心，能夠回歸於，我們清淨的本性。
八十年的歲月，從出生在皇宮，到少年時開始，他就示現出了關懷人間事。印度那個大環境，在那個時代，那就是四姓階級很分明，向來就是貧富差很大，貧、賤，在那個地方稱為賤民，也叫做奴隸，他們所看到的，貴族與奴隸差別很大。在那當中，他就顯示出了，人性本來應該平等，為什麼有這種的，人間的形象是這樣？為了要追求平等，所以，他離開皇宮，開始去找，尋求真理，人性的平等。
走遍了印度，修行者的道場都去參訪過了，聽、聽，九十六種外道的音聲，他們的教法是什麼呢？這也就是在教我們，我們修行必定眼界要看開闊，是邪、是正我們要分清楚，是「是」、是「非」，我們要很明瞭。
經過了五年的時間，體會到這九十六種修行的方法，都不是很正確，所以開始六年的苦行。這麼長久的時間，前後十一年。這就是要顯示讓我們知道，修行不是這麼簡單。
你要從凡夫人群中，去鋪好這個人間的道路，完全瞭解，然後你要下定決心，往內自修，將我們內心的本性，如何與外面的事物道理，如何將它契合起來，這就是要經過人，間這個洪爐鍛鍊。將人間的事、物、理，匯入至我們的內心，從我們的內心，不受這些事、物、人我所影響到，將那些是非無明，完全都去除，回歸真如的本性。一次一次的鍛鍊，這就是在教育我們，修行就是要這樣。
所以他時間因緣成熟了，他就現相成道。就說在人間印度那個大環境裡(尼連禪河附近，菩提樹下的金剛座上)，在夜睹明星。意思就是說一早天尚天亮之前，外面是天黑，那就是叫做「夜睹」，還未天亮之前，那就是很早起來。所以，才說要修行我們就要早起，早起聽法、早起禮佛，早起……。這個早起才是真正我們的時間。
任何一個人在社會，大家忙忙碌碌，你要他修行，他哪有時間可修行？叫他聽法，他哪有時間？其實，我們就要爭取，那個早起的時間。所以就如新加坡一群企業家，發心開始要聽法了，所以他們這時候，互相都在啟發、互相在勉勵。他們那一天回來就說，說：「我們現在若看到人就會問，今天『薰了沒』？」見到人就：「薰了沒」？意思就是說有「薰法香」了嗎？
我聽了真的是很歡喜！因為一群人就說：「我們都這樣，看到人就要先問『薰了沒』？今天聽到的，你聽到什麼？我的感覺是什麼。」互相就是以法而論理，互相論理、互相啟發，將我的心得所感覺的，今天做生意當中，「我的客戶是什麼情形，我就想到這句話，我應該用這個法，來控制我的內心，不要起心動念。」他們應該就是這樣，互相將法用在他們的事業上。
所以其中有一位他就說：「開始要我一早起來聽法，我想哪有可能！我這麼忙？」但是朋友在邀，大家都是企業家，彼此都有關係，所以，好啦！就是提早二個鐘頭睡，提早二鐘頭起，所以他說每天很忙，忙完之後，他會用二小時的時間來看電視、電視看完，看一點書、雜誌等等，他說他將這個時間騰出來，提早二小時睡，那就提早二小時起，從此開始他現在體會到了，原來晚睡那二小時都是浪費了，早起這二小時，句句的法，待人接物我都用得到，所以早起，才是真正成長我的慧命，這就是在早起。
所以佛陀夜睹明星也是早起，那個「心眼」與「星光」這樣接觸，那個剎那間，突然間，整個宇宙展開在他的心，那個心就是與宇宙，完全契合起來，所以這種「寂靜悟入宇宙理，自然智契真如體」，宇宙的道理與真如本體，這樣會合起來，那個剎那間，那就是在這個時間裡恍然大悟，這「時空浩瀚智慧海」，這完全啟悟起來了。從此開始，他思惟要用什麼方法入人間，要用什麼方法，來讓人人從小而中而大，從小乘法到中乘。
小乘的聲聞，就是聲音入他的耳根，從耳根去體會、思考道理，慢慢引他入這個天地、宇宙、萬事物真空的道理。這是讓他慢慢薰習、薰習，一直到了所見到一切萬物，一眼就能夠瞭解，天地萬物那個理相，那個道理，這個相內涵之理，生物的道理，全都能夠很瞭解，一目了然，這就是很自然的智慧。
所以我們要感恩佛陀，大覺者的用心。希望我們人人，要用很細膩那個心，哪怕是秒、剎那間，我們都不要放過。心念的微細，時間的剎那，我們都要很謹慎、用心。
所以前面我們說過了，「若有眾生，從佛世尊聞法信受，勤修精進。」
若有眾生
從佛世尊聞法信受
勤修精進
《法華經譬喻品》
這就是要聽法之後，我們每一個時間，哪怕是剎那、分秒的時間，我們的心都是要用在，這個人、事、物、大自然等等的道理，我們都要很微細、透徹。
我們聽佛的教法，我們要很深信，所以我們要細思，很微細去思考，很縝密去體會。從外面浩瀚的道理，一直入到最最微細我們的心理，我們一定要很用心、很精。「精」就已經去掉了粗弊。就剛才說過，就入洪爐不斷鍛鍊、鍛鍊，一直將這個人間非常複雜、非常粗弊、惡劣，這些人、事、物，我們都要去體會瞭解。全部瞭解之後，要如何去除，這些粗弊、惡劣的煩惱，都完全將它去除，所以要「勤修精進」。
我們平時所說的勤修，好像很簡單、很粗俗就過去了。其實，這個「勤修精進」，「精勤」這二字，是已經包含了，最粗弊、惡劣一直一直勤練、勤練，勤練到那麼的，精密、細膩的道理，所以這叫做「勤修精進」。
再接下來就說，「求一切智、佛智、自然智、無師智，如來知見、力、無所畏。」
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》
多麼重重疊疊！開始就是要我們的心思，入佛的知見。我們要一層一層，愈來愈細膩，所以我們要很用心。
這就是明白告訴我們「求佛智慧」。我們說過「求佛智慧」，其實光是靠聽、靠著外面的境界助緣，這樣不夠。「求佛智慧」，還要再「一切智」。
明求佛智慧
一切智者
即一切法而證實相
所謂欲覓實相
不離一切法
欲覓一切法
不離實相
求佛的智慧是「總」，我們人人本具真如的本性。這個過程中，那就是還有「一切智」，即是「一切法而證實相」。我們要從一切法，切智」就是要去瞭解一切之法，林林總總，世間一切所，我們必定要去瞭解，瞭解了一切法來證實相。
所說的要去找，找實相，那就要去瞭解一切法，所以一切智就是一切之法，一切法就是一切之實相，這樣大家不知瞭解嗎？其實一切的實相就是一切法。
一切法、一切相，真如就是一切智，一切智就是佛智。但是，我們光是，一直外面一直找，要找一切法，就告訴你是實相了。「我要去找實相」，實相就是在一切法中。卻是我們凡夫就無法去理解，這個「相」與「法」，是不離開的。
所以這就是譬喻，我們前面在那個火宅之中，很多人沉迷在那個地方，四處流竄。但是，要他趕緊離開，他就是不知道為何要離開，感覺裡面很好玩。所以(長者)不得不去設種種的方法，將他誘引出來，設三車，羊車、鹿車、大白牛車，這樣將他誘引出來了。
有的人還是又選擇，是羊車、鹿車，卻是有人瞭解這個大白牛車，原來裝潢得這麼堂皇、這麼豐富，還可以(載)自己又有伴，能夠再載人，這麼好，所以就開始來選擇大白牛車。
所以要上這輛(大白牛)車，必定要具足了，教、理、行、果，還有教、理、行、證，就一定要具足這四項，這叫做聽教。
喻上求牛車
是乘必具
教、理、行、果四義
即聞教、解理、
起行、證果
四者兼具
始謂之大乘
你若要瞭解，那就要將教法聽進來，聽進來之後要很理解，理解之後要身體力行。所以「聞教、解理、起行、證果」，這四項要會合起來，這叫做「兼具」，這個四項會合起來，「兼具」要並行。聽了之後，道理要真正會合起來，要身體力行去體會。
你若不入這個人群中，你哪有辦法體會人間理呢？你無法體會人間的道理，你要如何出世間入佛的境界呢？所以，我們必定得教、理、行、果證，我們必定要四合一，這是我們修行學法很重要。所以我們「求一切智、佛智、自然智、無師智，如來知見、力、無所畏」，這全都是我們開始，一定要「教」。所以二乘，二乘就是說聲聞、辟支佛乘，他們是「從佛聞法」。
二乘皆從佛聞法
大乘則專求佛智
佛智
以平等法性為體
然平等法性
不唯從外求得
而是自內本具
故所求者
為佛智慧之德
「大乘則專求佛智」，佛智是「平等法性為體」，那就是常常在說慈、悲、喜、捨，慈悲等觀。同樣，菩薩他一開始進來，他就是發大心，四項同時走，從那個三乘法一直到佛的境界，他一直平行，從羊車、鹿車到大白牛車，這時候才能夠三智合一，那就是一切智、自然智、無師智，這樣「三合一」起來，原來這就是叫做「佛智」。
「佛智」若成，自然就「無師智」了，聽法，你若不入心，若不去身體力行也沒有用，所以那個「平等法性」，不是從外求來，是要自己本具。我們人人本具佛性，外面是給我們一個助緣，需要我們自己去精進，需要外面的因緣來會合，但是，最重要的，我們要自己知道，我們自己本性的佛慧，所以我們「自內本具」，所以所求就是「佛智慧之德」。
外面有這麼多可讓我們，去方便修行的境界，所以將外面種種的境界，回入我們的心來，我們才能借外面境，來去除煩惱，堅定我們的道心，體會我們的佛性。這我們要日日時時多用心，要很細膩地將法收入心來，這樣才能夠入人群中。所以要用心體會。
Explanations by Master Cheng-Yan
Subject: The Fruit of Practice is Great Vehicle Wisdom (教理行果大乘佛智)
Date:July.08. 2015
“In stillness, the Buddha realized and entered the truths of the universe. His natural wisdom resonated with the essence of True Suchness. With the vastness of time and space, He awakened to the ocean of wisdom. He opened and revealed to the world His realizations of the truth.”
I want to share with everyone that the truths of the universe are realized in stillness, which is a very natural state. When the Buddha attained enlightenment, it actually occurred in an instant. That instant encompassed the vastness of time and space. Time and space are very expansive. But while this time is very long, our minds have usually been filled with so many discursive thoughts. Not a second goes by without such thoughts. Because of this, we have so many discursive thoughts. Our pure and awakened intrinsic nature has been contaminated by discursive thoughts.
Therefore, the Buddha manifested in this world to help us understand that spiritual practice is meant to help us return from our discursive thinking to our pure intrinsic nature.
The Buddha lived for 80 years. He was born in the palace and when he became an adolescent, he began to show concern for the affairs of this world. The region of India, at that time, placed people into four distinct castes. There had always been a great disparity between the rich and poor. The poor and low class were known as untouchables and were considered slaves. He saw a big difference between the lives of nobles and of the lower class.
In the face of these circumstances, he showed us that humans should be treated equally. Why did these distinctions exist in the world? In seeking to bring about equality, he left the palace and began his search for the true principles behind the equality of humans. He traveled throughout India to visit many spiritual practice centers.
He listened to 96 kinds of religious teachings to learn the methods they taught. This was a way of teaching us that we must look carefully when we engage in spiritual practice. We must clearly distinguish between deviant and proper teachings. We must clearly comprehend whether this teaching is right or wrong. Over a period of five years, He realized that none of these 96 methods of spiritual practice were quite right. So, he began six years of ascetic practice.
This took a long time, 11 years from start to finish. He did this to make it clear to us that spiritual practice is not a simple matter. First, from this state of unenlightened beings, we must pave a road through the world until we completely understand it. Then we must resolve to cultivate our minds and find a way to connect our intrinsic nature with the matters, objects and principles around us so they resonate with each other. This requires that we undergo the great furnace that is the human realm. We take the matters, objects and principles of this world into our minds.
Then when our minds are no longer influenced by these matters, objects and people, and our conflicts and ignorance have been completely eliminated, we return to our intrinsic nature of True Suchness.
The repeated tempering [the Buddha] underwent taught us that this was how we must engage in spiritual practice.So, His causes and conditions came to fruition, and He manifested the attainment of enlightenment.
It was said, in that vast region of India, he gazed at the morning star.This means that this took place before dawn, while it was still dark outside; it was still night.The sun had not risen, so it was still very early [in the morning].
Thus, to engage in spiritual practice, we must rise early to hear the teachings and pay respect to the Buddha.When we rise early, that is truly our time for this.
For people living in today’s society, life is very busy.If we ask them to engage in spiritual practice, when do they have time for it?If we ask them to listen to the teachings, how will they find the time?So, we must take advantage of that time in the early morning.
For example, in Singapore, there is a group of busy entrepreneurs.They aspire to listen to the Dharma, so nowadays, they motivate and encourage each other.When they returned to the Abode, they said, “Whenever we see each other, we ask, ‘Have you [let the Dharma] permeate you today?’”
Seeing each other, they ask, “Have you been permeated?”This means “Have you heard the teachings today?”When I heard this, I was truly joyful! That is because a group of people told me, “We all do this. When we see each other, we ask ‘Have you been permeated?’”“What did you learn from the teachings today? This is what I took away from it.”They discuss the Dharma with each other.They reason things out with each other and motivate each other to apply their realizations to the way they conduct their daily business.
“When my client acted in this way, I thought of this phrase. Then I try to use this teaching to control my mind so that [afflictions] do not arise.”This is most likely how they mutually apply the Dharma to their business.
One of them said, “In the beginning, when asked to rise early to hear the Dharma, I thought, ‘That’s impossible! I’m so busy.”But his friends had invited him.They were his fellow entrepreneurs, and they all had a good relationship with each other.
So he said, “Fine.”He went to bed two hours earlier and got up two hours earlier.He said that he was busy every day, but after work, he would spend two hours watching television, then read a book or magazine.
He said that he cleared out that period of time and went to bed two hours earlier, so he was able to get up two hours earlier.Since then, he has realized how he used to waste those two hours before bed.“By getting up two hours earlier, all the Dharma I hear can be applied in dealing with people and things. So, by getting up early, I am truly growing my wisdom-life. This is the reason that I get up early.”
When the Buddha saw the morning star in the dark, He had also woken up early.When His mind’s eye connected with the star, in that instant, suddenly the entire universe unfolded within His mind.His mind became completely in accord with the whole universe.
So, “In stillness, the Buddha realized and entered the truth of the universe. His natural wisdom resonated with the essence of True Suchness.”
The principles of the universe and the essence of His nature of True Suchness, were united in that instant.At that time, He suddenly achieved a great awakening.
“With the vastness of time and space, He awakened to the ocean of wisdom.”Thus He was completely awakened.From that point on, He contemplated what methods to use to re-enter the human realm and help people progress in their practice from the Small to the Middle to the Great Vehicle.
Small Vehicle practitioners are Hearers.When the sound of teachings enters their ears, they contemplate it to comprehend the principles, which slowly guide them to the truth of how the world, the universe, and all things are ultimately empty.These principles gradually permeate them, until no matter what they see,with a single glance they can understand the principles and appearances of all things, the principles behind these appearances and the principles behind living things. They can completely understand everything with a single glance. This is natural wisdom.
Therefore, we must be grateful to the Buddha for taking great care to do this for us. [He] hoped that all of us would be very meticulous and not waste even one second, one instant. We must be very cautious and mindful with even the tiniest thought over the smallest instant.
As we discussed before, “[Some] sentient beings hear the Dharma from the World-Honored One and faithfully accept it, then earnestly practice with diligence.”
This means that after we listen to the Dharma, at all times, even if it is only for an instant, a second or a minute, we must be mindful of the working of people, matters, objects, nature, etc. We must be meticulous and thorough. Because we listen to the Buddha-Dharma with deep faith, we can be in a state of contemplation to consider the subtleties of all things and meticulously experience them. From the principle of the vast external world, to the principles of the subtlest and we must be mindful and precise. “Focus” means we shed anything extraneous.
As we just discussed, we must enter the furnace to refine ourselves, so that in this extremely complicated world with so many crude and negative [afflictions] from people, matters and objects, we can experientially understand these things, and after thoroughly understanding them, we will find a way to completely eliminate these unrefined and negative afflictions. So, we must “earnestly practice with diligence”.
This earnest practice that we often talk about seems so simple and can be easily described in general terms. Actually this phrase, “earnestly practice with diligence”, includes the characters for “focus” and “constant”, which means we must take what is unrefined and negative and constantly temper it to turn that into refined and exquisite principles. Thus we “earnestly practice with diligence”.
The next sutra passage states, “[They] seek wisdom of all Dharma, Buddha-wisdom, natural wisdom, untaught wisdom and the Tathagata’s understanding and views, His powers and His fearlessness”.
There are so many kind [of wisdom]. We begin by using our thinking to penetrate the Buddha’s understanding and views. We must delve into them in increasing detail, so we must be very mindful. This clearly tells us “to see Buddha-wisdom”. As we have said, “to seek Buddha-wisdom”, it is not enough to simply listen or to rely on external phenomena as assisting conditions. “To seek Buddha-wisdom”, we must also seek “the wisdom of all Dharma”.
They seek the Buddha’s wisdom. Those with the wisdom of all Dharma can realize the ultimate reality of all phenomena. Seeking to realize ultimate reality is inseparable from realizing the nature of all phenomena. Seeking to realize the nature of all phenomena is inseparable from realizing ultimate reality.
We seek the whole of the Buddha’s wisdom. We all intrinsically have a nature of True Suchness. As we engage in spiritual practice, we seek the “wisdom of all Dharma” so we can “realize the ultimate reality of all phenomena”. We start with the phenomena of the world, where the “wisdom of all Dharma” helps us to understand the working of everything. There are all kinds of phenomena in the world that we must understand in order to realize the ultimate reality of all phenomena. To seek this ultimate reality we speak of, we must understand all phenomena.
Thus, the wisdom of all Dharma helps us understand all phenomena, so we can realize the ultimate reality of all things. Do all of you understand this? To realize the ultimate reality of all things is to realize all phenomena of the world. All phenomena and all appearances, with True Suchness, become the wisdom of all Dharma. This wisdom is the wisdom of the Buddha.
However, we keep seeking [the wisdom] of all phenomena in external sources. I tell you that this is ultimate reality, [but you say,] “I’m going to go find ultimate reality”. Ultimate reality is in all phenomena, but we ordinary people cannot comprehend that all appearances are in separable from the underlying principles. So, this is part of the analogy that we talked about before, of the burning house. Many people are immersed in that place, wandering about in all directions. But when they are asked to leave quickly, they do not want to leave because they feel they are having fun inside.
So, the elder had to come up with various methods to draw them out. With the three carts, the sheep-car, deer-cart and the ox-cart, he enticed them to come out. Some people may choose the sheep-cart or the deer-cart, but some understand that the great ox-cart is magnificently decorated, bountifully equipped and can also transport companions on the journey. It is so wonderful, so they choose the cart drawn by the great white ox.
In order to get on this cart, we must be replete with the teachings, principles, practice and fruits, and also teachings, understanding, practice and realization. We must be replete with all four.
Right now you are listening to the teachings. If you want to understand them, you must first hear them, then after hearing them, you must understand them. Then after you understand, you must put them into practice. So, “Listen to teachings, understand principles, engage in practice and realize the fruits.”
When we do all four, we are “replete” with them. These four things must all happen, side by side, for us to be “replete.” After listening, in order to truly unite with the principles, we must put them into practice to experience them. If we do not go among people, how can we possibly experience the working of the human realm? If we cannot realize the principles of this world, how can we transcend it to enter the state of Buddhahood? So, we must attain the teachings, principles, practice and fruits. We must bring these four together. This is very important for our spiritual practice and our learning the Dharma.
This is why we “seek the wisdom of all Dharma, Buddha-wisdom, natural-wisdom, untaught wisdom and the Tathagata’s understanding and views, His powers and His fearlessness.” Everything beings with ”teaching.” The Tow Vehicle practitioners refer to Hearers and Pratyekabuddhas. They “listen to the Buddha’s teachings.”
Two Vehicle practitioners listen to the Buddha’s teachings, but Great Vehicle practitioners focus on seeking the Buddha’s wisdom is the Dharma-nature possessed equally by all. This equally possessed Dharma-nature is not something that must be sought externally, but is something we all intrinsically possess. Thus those who seek it.
“The Great Vehicle practitioners focus on seeking the Buddha’s wisdom.”The essence of Buddha-wisdom is the Dharma-nature possessed equally by all. We constantly talk about loving-kindness, compassion, joy and equanimity and about showing compassion to all equally Likewise, when Bodhisattvas begin their practice, they form great aspirations. By constantly cultivating the Four Infinite Minds, they go from beings. Three Vehicle practitioners to the state of Buddhahood. They [cultivate everything] simultaneously. When we go from the sheep-cart and deer-cart to the cart pulled by a great white ox, the three kinds of wisdom can be united as one. This refers to the wisdom of all Dharma, natural wisdom and untaught wisdom. When these are combined, this is considered “Buddha-wisdom.”
If we can attain Buddha-wisdom, we will also have untaught wisdom. If you only heart the Dharma, but do not take it to heart or put it into practice, it will be useless. “This equally possessed Dharma-nature is not to be sought outside of ourselves;” it is within us inherently. We all intrinsically have Buddha-nature Our surroundings are assisting conditions, but we must engage in diligent practice. We need external causes and conditions to come together, but most important is that we must recognize our own intrinsic Buddha-wisdom.
It is “something we all intrinsically possess.”
So, we seek “the virtue of the Buddha’s wisdom.” In our environment there are so many opportunities for spiritual practice. Through engaging with various external conditions, we can [work on cultivating] our minds. This is how we can, using our environment, eliminate our afflictions, strengthen our spiritual aspirations and realize our Buddha-nature. So, every day we must constantly be mindful and meticulously take the Dharma to heart.
Only then can we go among the people to experience everything mindfully.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「寂靜悟入宇宙理，自然智契真如體，時空浩瀚智慧海，開示人間悟佛理。」
⊙「若有眾生，從佛世尊聞法信受，勤修精進。」《法華經譬喻品》
⊙「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》
⊙明求佛智慧。一切智者，即一切法而證實相。所謂欲覓實相，不離一切法；欲覓一切法，不離實相。
⊙喻上求牛車是乘，必具教、理、行、果四義，即聞教、解理、起行、證果，四者兼具，始謂之大乘。
⊙二乘皆從佛聞法，大乘則專求佛智。佛智以平等法性為體，然平等法性不唯從外求得，而是自內本具，故所求者為佛智慧之德。
【證嚴上人開示】
「寂靜悟入宇宙理，自然智契真如體，時空浩瀚智慧海，開示人間悟佛理。」
寂靜悟入宇宙理
自然智契真如體
時空浩瀚智慧海
開示人間悟佛理
就是要和大家分享，寂靜悟入宇宙的道理，那是一種很自然的境界。佛陀成佛，其實就是在那個剎那間，剎那就是浩瀚的時空，這個時空很廣，但是時間很長，不過，我們的心念，凡夫平時就是這樣，這麼很多雜念的心，分分秒秒都沒有離開雜念。所以因為這樣，雜念心多，我們的本性，清淨的覺性，受雜念將我們沾污了。所以佛陀他現相人間，他就是要讓我們很瞭解，修行其實是要修掉我們，從很雜念的心，能夠回歸於，我們清淨的本性。
八十年的歲月，從出生在皇宮，到少年時開始，他就示現出了關懷人間事。印度那個大環境，在那個時代，那就是四姓階級很分明，向來就是貧富差很大，貧、賤，在那個地方稱為賤民，也叫做奴隸，他們所看到的，貴族與奴隸差別很大。在那當中，他就顯示出了，人性本來應該平等，為什麼有這種的，人間的形象是這樣？為了要追求平等，所以，他離開皇宮，開始去找，尋求真理，人性的平等。
走遍了印度，修行者的道場都去參訪過了，聽、聽，九十六種外道的音聲，他們的教法是什麼呢？這也就是在教我們，我們修行必定眼界要看開闊，是邪、是正我們要分清楚，是「是」、是「非」，我們要很明瞭。
經過了五年的時間，體會到這九十六種修行的方法，都不是很正確，所以開始六年的苦行。這麼長久的時間，前後十一年。這就是要顯示讓我們知道，修行不是這麼簡單。
你要從凡夫人群中，去鋪好這個人間的道路，完全瞭解，然後你要下定決心，往內自修，將我們內心的本性，如何與外面的事物道理，如何將它契合起來，這就是要經過人，間這個洪爐鍛鍊。將人間的事、物、理，匯入至我們的內心，從我們的內心，不受這些事、物、人我所影響到，將那些是非無明，完全都去除，回歸真如的本性。一次一次的鍛鍊，這就是在教育我們，修行就是要這樣。
所以他時間因緣成熟了，他就現相成道。就說在人間印度那個大環境裡(尼連禪河附近，菩提樹下的金剛座上)，在夜睹明星。意思就是說一早天尚天亮之前，外面是天黑，那就是叫做「夜睹」，還未天亮之前，那就是很早起來。所以，才說要修行我們就要早起，早起聽法、早起禮佛，早起……。這個早起才是真正我們的時間。
任何一個人在社會，大家忙忙碌碌，你要他修行，他哪有時間可修行？叫他聽法，他哪有時間？其實，我們就要爭取，那個早起的時間。所以就如新加坡一群企業家，發心開始要聽法了，所以他們這時候，互相都在啟發、互相在勉勵。他們那一天回來就說，說：「我們現在若看到人就會問，今天『薰了沒』？」見到人就：「薰了沒」？意思就是說有「薰法香」了嗎？
我聽了真的是很歡喜！因為一群人就說：「我們都這樣，看到人就要先問『薰了沒』？今天聽到的，你聽到什麼？我的感覺是什麼。」互相就是以法而論理，互相論理、互相啟發，將我的心得所感覺的，今天做生意當中，「我的客戶是什麼情形，我就想到這句話，我應該用這個法，來控制我的內心，不要起心動念。」他們應該就是這樣，互相將法用在他們的事業上。
所以其中有一位他就說：「開始要我一早起來聽法，我想哪有可能！我這麼忙？」但是朋友在邀，大家都是企業家，彼此都有關係，所以，好啦！就是提早二個鐘頭睡，提早二鐘頭起，所以他說每天很忙，忙完之後，他會用二小時的時間來看電視、電視看完，看一點書、雜誌等等，他說他將這個時間騰出來，提早二小時睡，那就提早二小時起，從此開始他現在體會到了，原來晚睡那二小時都是浪費了，早起這二小時，句句的法，待人接物我都用得到，所以早起，才是真正成長我的慧命，這就是在早起。
所以佛陀夜睹明星也是早起，那個「心眼」與「星光」這樣接觸，那個剎那間，突然間，整個宇宙展開在他的心，那個心就是與宇宙，完全契合起來，所以這種「寂靜悟入宇宙理，自然智契真如體」，宇宙的道理與真如本體，這樣會合起來，那個剎那間，那就是在這個時間裡恍然大悟，這「時空浩瀚智慧海」，這完全啟悟起來了。從此開始，他思惟要用什麼方法入人間，要用什麼方法，來讓人人從小而中而大，從小乘法到中乘。
小乘的聲聞，就是聲音入他的耳根，從耳根去體會、思考道理，慢慢引他入這個天地、宇宙、萬事物真空的道理。這是讓他慢慢薰習、薰習，一直到了所見到一切萬物，一眼就能夠瞭解，天地萬物那個理相，那個道理，這個相內涵之理，生物的道理，全都能夠很瞭解，一目了然，這就是很自然的智慧。
所以我們要感恩佛陀，大覺者的用心。希望我們人人，要用很細膩那個心，哪怕是秒、剎那間，我們都不要放過。心念的微細，時間的剎那，我們都要很謹慎、用心。
所以前面我們說過了，「若有眾生，從佛世尊聞法信受，勤修精進。」
若有眾生
從佛世尊聞法信受
勤修精進
《法華經譬喻品》
這就是要聽法之後，我們每一個時間，哪怕是剎那、分秒的時間，我們的心都是要用在，這個人、事、物、大自然等等的道理，我們都要很微細、透徹。
我們聽佛的教法，我們要很深信，所以我們要細思，很微細去思考，很縝密去體會。從外面浩瀚的道理，一直入到最最微細我們的心理，我們一定要很用心、很精。「精」就已經去掉了粗弊。就剛才說過，就入洪爐不斷鍛鍊、鍛鍊，一直將這個人間非常複雜、非常粗弊、惡劣，這些人、事、物，我們都要去體會瞭解。全部瞭解之後，要如何去除，這些粗弊、惡劣的煩惱，都完全將它去除，所以要「勤修精進」。
我們平時所說的勤修，好像很簡單、很粗俗就過去了。其實，這個「勤修精進」，「精勤」這二字，是已經包含了，最粗弊、惡劣一直一直勤練、勤練，勤練到那麼的，精密、細膩的道理，所以這叫做「勤修精進」。
再接下來就說，「求一切智、佛智、自然智、無師智，如來知見、力、無所畏。」
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》
多麼重重疊疊！開始就是要我們的心思，入佛的知見。我們要一層一層，愈來愈細膩，所以我們要很用心。
這就是明白告訴我們「求佛智慧」。我們說過「求佛智慧」，其實光是靠聽、靠著外面的境界助緣，這樣不夠。「求佛智慧」，還要再「一切智」。
明求佛智慧
一切智者
即一切法而證實相
所謂欲覓實相
不離一切法
欲覓一切法
不離實相
求佛的智慧是「總」，我們人人本具真如的本性。這個過程中，那就是還有「一切智」，即是「一切法而證實相」。我們要從一切法，切智」就是要去瞭解一切之法，林林總總，世間一切所，我們必定要去瞭解，瞭解了一切法來證實相。
所說的要去找，找實相，那就要去瞭解一切法，所以一切智就是一切之法，一切法就是一切之實相，這樣大家不知瞭解嗎？其實一切的實相就是一切法。
一切法、一切相，真如就是一切智，一切智就是佛智。但是，我們光是，一直外面一直找，要找一切法，就告訴你是實相了。「我要去找實相」，實相就是在一切法中。卻是我們凡夫就無法去理解，這個「相」與「法」，是不離開的。
所以這就是譬喻，我們前面在那個火宅之中，很多人沉迷在那個地方，四處流竄。但是，要他趕緊離開，他就是不知道為何要離開，感覺裡面很好玩。所以(長者)不得不去設種種的方法，將他誘引出來，設三車，羊車、鹿車、大白牛車，這樣將他誘引出來了。
有的人還是又選擇，是羊車、鹿車，卻是有人瞭解這個大白牛車，原來裝潢得這麼堂皇、這麼豐富，還可以(載)自己又有伴，能夠再載人，這麼好，所以就開始來選擇大白牛車。
所以要上這輛(大白牛)車，必定要具足了，教、理、行、果，還有教、理、行、證，就一定要具足這四項，這叫做聽教。
喻上求牛車
是乘必具
教、理、行、果四義
即聞教、解理、
起行、證果
四者兼具
始謂之大乘
你若要瞭解，那就要將教法聽進來，聽進來之後要很理解，理解之後要身體力行。所以「聞教、解理、起行、證果」，這四項要會合起來，這叫做「兼具」，這個四項會合起來，「兼具」要並行。聽了之後，道理要真正會合起來，要身體力行去體會。
你若不入這個人群中，你哪有辦法體會人間理呢？你無法體會人間的道理，你要如何出世間入佛的境界呢？所以，我們必定得教、理、行、果證，我們必定要四合一，這是我們修行學法很重要。所以我們「求一切智、佛智、自然智、無師智，如來知見、力、無所畏」，這全都是我們開始，一定要「教」。所以二乘，二乘就是說聲聞、辟支佛乘，他們是「從佛聞法」。
二乘皆從佛聞法
大乘則專求佛智
佛智
以平等法性為體
然平等法性
不唯從外求得
而是自內本具
故所求者
為佛智慧之德
「大乘則專求佛智」，佛智是「平等法性為體」，那就是常常在說慈、悲、喜、捨，慈悲等觀。同樣，菩薩他一開始進來，他就是發大心，四項同時走，從那個三乘法一直到佛的境界，他一直平行，從羊車、鹿車到大白牛車，這時候才能夠三智合一，那就是一切智、自然智、無師智，這樣「三合一」起來，原來這就是叫做「佛智」。
「佛智」若成，自然就「無師智」了，聽法，你若不入心，若不去身體力行也沒有用，所以那個「平等法性」，不是從外求來，是要自己本具。我們人人本具佛性，外面是給我們一個助緣，需要我們自己去精進，需要外面的因緣來會合，但是，最重要的，我們要自己知道，我們自己本性的佛慧，所以我們「自內本具」，所以所求就是「佛智慧之德」。
外面有這麼多可讓我們，去方便修行的境界，所以將外面種種的境界，回入我們的心來，我們才能借外面境，來去除煩惱，堅定我們的道心，體會我們的佛性。這我們要日日時時多用心，要很細膩地將法收入心來，這樣才能夠入人群中。所以要用心體會。
Explanations by Master Cheng-Yan
Subject: The Fruit of Practice is Great Vehicle Wisdom (教理行果大乘佛智)
Date:July.08. 2015
“In stillness, the Buddha realized and entered the truths of the universe. His natural wisdom resonated with the essence of True Suchness. With the vastness of time and space, He awakened to the ocean of wisdom. He opened and revealed to the world His realizations of the truth.”
I want to share with everyone that the truths of the universe are realized in stillness, which is a very natural state. When the Buddha attained enlightenment, it actually occurred in an instant. That instant encompassed the vastness of time and space. Time and space are very expansive. But while this time is very long, our minds have usually been filled with so many discursive thoughts. Not a second goes by without such thoughts. Because of this, we have so many discursive thoughts. Our pure and awakened intrinsic nature has been contaminated by discursive thoughts.
Therefore, the Buddha manifested in this world to help us understand that spiritual practice is meant to help us return from our discursive thinking to our pure intrinsic nature.
The Buddha lived for 80 years. He was born in the palace and when he became an adolescent, he began to show concern for the affairs of this world. The region of India, at that time, placed people into four distinct castes. There had always been a great disparity between the rich and poor. The poor and low class were known as untouchables and were considered slaves. He saw a big difference between the lives of nobles and of the lower class.
In the face of these circumstances, he showed us that humans should be treated equally. Why did these distinctions exist in the world? In seeking to bring about equality, he left the palace and began his search for the true principles behind the equality of humans. He traveled throughout India to visit many spiritual practice centers.
He listened to 96 kinds of religious teachings to learn the methods they taught. This was a way of teaching us that we must look carefully when we engage in spiritual practice. We must clearly distinguish between deviant and proper teachings. We must clearly comprehend whether this teaching is right or wrong. Over a period of five years, He realized that none of these 96 methods of spiritual practice were quite right. So, he began six years of ascetic practice.
This took a long time, 11 years from start to finish. He did this to make it clear to us that spiritual practice is not a simple matter. First, from this state of unenlightened beings, we must pave a road through the world until we completely understand it. Then we must resolve to cultivate our minds and find a way to connect our intrinsic nature with the matters, objects and principles around us so they resonate with each other. This requires that we undergo the great furnace that is the human realm. We take the matters, objects and principles of this world into our minds.
Then when our minds are no longer influenced by these matters, objects and people, and our conflicts and ignorance have been completely eliminated, we return to our intrinsic nature of True Suchness.
The repeated tempering [the Buddha] underwent taught us that this was how we must engage in spiritual practice.So, His causes and conditions came to fruition, and He manifested the attainment of enlightenment.
It was said, in that vast region of India, he gazed at the morning star.This means that this took place before dawn, while it was still dark outside; it was still night.The sun had not risen, so it was still very early [in the morning].
Thus, to engage in spiritual practice, we must rise early to hear the teachings and pay respect to the Buddha.When we rise early, that is truly our time for this.
For people living in today’s society, life is very busy.If we ask them to engage in spiritual practice, when do they have time for it?If we ask them to listen to the teachings, how will they find the time?So, we must take advantage of that time in the early morning.
For example, in Singapore, there is a group of busy entrepreneurs.They aspire to listen to the Dharma, so nowadays, they motivate and encourage each other.When they returned to the Abode, they said, “Whenever we see each other, we ask, ‘Have you [let the Dharma] permeate you today?’”
Seeing each other, they ask, “Have you been permeated?”This means “Have you heard the teachings today?”When I heard this, I was truly joyful! That is because a group of people told me, “We all do this. When we see each other, we ask ‘Have you been permeated?’”“What did you learn from the teachings today? This is what I took away from it.”They discuss the Dharma with each other.They reason things out with each other and motivate each other to apply their realizations to the way they conduct their daily business.
“When my client acted in this way, I thought of this phrase. Then I try to use this teaching to control my mind so that [afflictions] do not arise.”This is most likely how they mutually apply the Dharma to their business.
One of them said, “In the beginning, when asked to rise early to hear the Dharma, I thought, ‘That’s impossible! I’m so busy.”But his friends had invited him.They were his fellow entrepreneurs, and they all had a good relationship with each other.
So he said, “Fine.”He went to bed two hours earlier and got up two hours earlier.He said that he was busy every day, but after work, he would spend two hours watching television, then read a book or magazine.
He said that he cleared out that period of time and went to bed two hours earlier, so he was able to get up two hours earlier.Since then, he has realized how he used to waste those two hours before bed.“By getting up two hours earlier, all the Dharma I hear can be applied in dealing with people and things. So, by getting up early, I am truly growing my wisdom-life. This is the reason that I get up early.”
When the Buddha saw the morning star in the dark, He had also woken up early.When His mind’s eye connected with the star, in that instant, suddenly the entire universe unfolded within His mind.His mind became completely in accord with the whole universe.
So, “In stillness, the Buddha realized and entered the truth of the universe. His natural wisdom resonated with the essence of True Suchness.”
The principles of the universe and the essence of His nature of True Suchness, were united in that instant.At that time, He suddenly achieved a great awakening.
“With the vastness of time and space, He awakened to the ocean of wisdom.”Thus He was completely awakened.From that point on, He contemplated what methods to use to re-enter the human realm and help people progress in their practice from the Small to the Middle to the Great Vehicle.
Small Vehicle practitioners are Hearers.When the sound of teachings enters their ears, they contemplate it to comprehend the principles, which slowly guide them to the truth of how the world, the universe, and all things are ultimately empty.These principles gradually permeate them, until no matter what they see,with a single glance they can understand the principles and appearances of all things, the principles behind these appearances and the principles behind living things. They can completely understand everything with a single glance. This is natural wisdom.
Therefore, we must be grateful to the Buddha for taking great care to do this for us. [He] hoped that all of us would be very meticulous and not waste even one second, one instant. We must be very cautious and mindful with even the tiniest thought over the smallest instant.
As we discussed before, “[Some] sentient beings hear the Dharma from the World-Honored One and faithfully accept it, then earnestly practice with diligence.”
This means that after we listen to the Dharma, at all times, even if it is only for an instant, a second or a minute, we must be mindful of the working of people, matters, objects, nature, etc. We must be meticulous and thorough. Because we listen to the Buddha-Dharma with deep faith, we can be in a state of contemplation to consider the subtleties of all things and meticulously experience them. From the principle of the vast external world, to the principles of the subtlest and we must be mindful and precise. “Focus” means we shed anything extraneous.
As we just discussed, we must enter the furnace to refine ourselves, so that in this extremely complicated world with so many crude and negative [afflictions] from people, matters and objects, we can experientially understand these things, and after thoroughly understanding them, we will find a way to completely eliminate these unrefined and negative afflictions. So, we must “earnestly practice with diligence”.
This earnest practice that we often talk about seems so simple and can be easily described in general terms. Actually this phrase, “earnestly practice with diligence”, includes the characters for “focus” and “constant”, which means we must take what is unrefined and negative and constantly temper it to turn that into refined and exquisite principles. Thus we “earnestly practice with diligence”.
The next sutra passage states, “[They] seek wisdom of all Dharma, Buddha-wisdom, natural wisdom, untaught wisdom and the Tathagata’s understanding and views, His powers and His fearlessness”.
There are so many kind [of wisdom]. We begin by using our thinking to penetrate the Buddha’s understanding and views. We must delve into them in increasing detail, so we must be very mindful. This clearly tells us “to see Buddha-wisdom”. As we have said, “to seek Buddha-wisdom”, it is not enough to simply listen or to rely on external phenomena as assisting conditions. “To seek Buddha-wisdom”, we must also seek “the wisdom of all Dharma”.
They seek the Buddha’s wisdom. Those with the wisdom of all Dharma can realize the ultimate reality of all phenomena. Seeking to realize ultimate reality is inseparable from realizing the nature of all phenomena. Seeking to realize the nature of all phenomena is inseparable from realizing ultimate reality.
We seek the whole of the Buddha’s wisdom. We all intrinsically have a nature of True Suchness. As we engage in spiritual practice, we seek the “wisdom of all Dharma” so we can “realize the ultimate reality of all phenomena”. We start with the phenomena of the world, where the “wisdom of all Dharma” helps us to understand the working of everything. There are all kinds of phenomena in the world that we must understand in order to realize the ultimate reality of all phenomena. To seek this ultimate reality we speak of, we must understand all phenomena.
Thus, the wisdom of all Dharma helps us understand all phenomena, so we can realize the ultimate reality of all things. Do all of you understand this? To realize the ultimate reality of all things is to realize all phenomena of the world. All phenomena and all appearances, with True Suchness, become the wisdom of all Dharma. This wisdom is the wisdom of the Buddha.
However, we keep seeking [the wisdom] of all phenomena in external sources. I tell you that this is ultimate reality, [but you say,] “I’m going to go find ultimate reality”. Ultimate reality is in all phenomena, but we ordinary people cannot comprehend that all appearances are in separable from the underlying principles. So, this is part of the analogy that we talked about before, of the burning house. Many people are immersed in that place, wandering about in all directions. But when they are asked to leave quickly, they do not want to leave because they feel they are having fun inside.
So, the elder had to come up with various methods to draw them out. With the three carts, the sheep-car, deer-cart and the ox-cart, he enticed them to come out. Some people may choose the sheep-cart or the deer-cart, but some understand that the great ox-cart is magnificently decorated, bountifully equipped and can also transport companions on the journey. It is so wonderful, so they choose the cart drawn by the great white ox.
In order to get on this cart, we must be replete with the teachings, principles, practice and fruits, and also teachings, understanding, practice and realization. We must be replete with all four.
Right now you are listening to the teachings. If you want to understand them, you must first hear them, then after hearing them, you must understand them. Then after you understand, you must put them into practice. So, “Listen to teachings, understand principles, engage in practice and realize the fruits.”
When we do all four, we are “replete” with them. These four things must all happen, side by side, for us to be “replete.” After listening, in order to truly unite with the principles, we must put them into practice to experience them. If we do not go among people, how can we possibly experience the working of the human realm? If we cannot realize the principles of this world, how can we transcend it to enter the state of Buddhahood? So, we must attain the teachings, principles, practice and fruits. We must bring these four together. This is very important for our spiritual practice and our learning the Dharma.
This is why we “seek the wisdom of all Dharma, Buddha-wisdom, natural-wisdom, untaught wisdom and the Tathagata’s understanding and views, His powers and His fearlessness.” Everything beings with ”teaching.” The Tow Vehicle practitioners refer to Hearers and Pratyekabuddhas. They “listen to the Buddha’s teachings.”
Two Vehicle practitioners listen to the Buddha’s teachings, but Great Vehicle practitioners focus on seeking the Buddha’s wisdom is the Dharma-nature possessed equally by all. This equally possessed Dharma-nature is not something that must be sought externally, but is something we all intrinsically possess. Thus those who seek it.
“The Great Vehicle practitioners focus on seeking the Buddha’s wisdom.”The essence of Buddha-wisdom is the Dharma-nature possessed equally by all. We constantly talk about loving-kindness, compassion, joy and equanimity and about showing compassion to all equally Likewise, when Bodhisattvas begin their practice, they form great aspirations. By constantly cultivating the Four Infinite Minds, they go from beings. Three Vehicle practitioners to the state of Buddhahood. They [cultivate everything] simultaneously. When we go from the sheep-cart and deer-cart to the cart pulled by a great white ox, the three kinds of wisdom can be united as one. This refers to the wisdom of all Dharma, natural wisdom and untaught wisdom. When these are combined, this is considered “Buddha-wisdom.”
If we can attain Buddha-wisdom, we will also have untaught wisdom. If you only heart the Dharma, but do not take it to heart or put it into practice, it will be useless. “This equally possessed Dharma-nature is not to be sought outside of ourselves;” it is within us inherently. We all intrinsically have Buddha-nature Our surroundings are assisting conditions, but we must engage in diligent practice. We need external causes and conditions to come together, but most important is that we must recognize our own intrinsic Buddha-wisdom.
It is “something we all intrinsically possess.”
So, we seek “the virtue of the Buddha’s wisdom.” In our environment there are so many opportunities for spiritual practice. Through engaging with various external conditions, we can [work on cultivating] our minds. This is how we can, using our environment, eliminate our afflictions, strengthen our spiritual aspirations and realize our Buddha-nature. So, every day we must constantly be mindful and meticulously take the Dharma to heart.
Only then can we go among the people to experience everything mindfully.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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