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 20180709《靜思妙蓮華》能行之人 住忍辱地 (第1387集) (法華經·安樂行品第十四)

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發表主題: 20180709《靜思妙蓮華》能行之人 住忍辱地 (第1387集) (法華經·安樂行品第十四)   周日 7月 08, 2018 10:36 pm

20180709《靜思妙蓮華》能行之人 住忍辱地 (第1387集) (法華經·安樂行品第十四)

⊙誠心願度一切眾生,正心願斷一切煩惱,信心願學無邊妙法,實心願成等覺菩提。
⊙當安住四法:一、教行處、及親近處,名身安樂行處。二、誡口過,令善說法,名口安樂行處。三、淨心業,離貪瞋癡,名意安樂行處。四、起慈悲,名誓度一切,願安樂行處。
⊙「佛告文殊師利:若菩薩摩訶薩,於後惡世欲說是經,當安住四法。一者、安住菩薩行處、親近處,能為眾生演說是經。」《法華經安樂行品第十四》
⊙「文殊師利!云何名菩薩摩訶薩行處?若菩薩摩訶薩住忍辱地,柔和善順而不卒暴,心亦不驚。」《法華經安樂行品第十四》
⊙行,即觀行。自住忍辱地至心亦不驚,為有觀安樂行,即以如實觀智為先導而起於行。凡小乘法以離欲為本,而菩薩法則以無瞋為本,若不能無瞋即不能利人。處此濁惡世中,將無往而不為煩惱之所動搖矣。
⊙二處:即行處、親近處,各有事行、理行。非事無以涉俗,非理無以契真。理事兼通,真俗不礙,然後說法利生,觸處安樂矣。
⊙若菩薩摩訶薩住忍辱地:能行之人,安心住於忍辱之地。菩薩以忍辱為住,住於忍辱,如住於地。喻如大地能容攝一切山海、草木、眾生,而一切有情、無情亦不能離地而別有所住,盡當安住於是也。
⊙地以持載為義,無所不載。忍辱即地,亦無不載。無取捨愛憎故,化強暴之世,以忍辱自處,故云住。
⊙柔和善順而不卒暴:柔則勿強,和則勿諍,善則遠惡,順則隨宜;而不可以倉卒躁暴。
⊙心亦不驚:若聞妙法,亦勿驚疑。菩薩入世度生,所作之事非能順於世間之心欲,所有貪著五欲生死之法,菩薩悉願使之捨離,故往往為惡眾生之所怨害。

【證嚴上人開示】
誠心願度一切眾生,正心願斷一切煩惱,信心願學無邊妙法,實心願成等覺菩提。

誠心願度一切眾生
正心願斷一切煩惱
信心願學無邊妙法
實心願成等覺菩提

誠心,各位,我們自己自問我們有誠心嗎?誠,是從內心起一念願力。我們學佛,就是要將佛陀的教法入心,佛法入心了,從我們的內心就是要虔誠。我們有誠意嗎?我們好樂佛法是真心好樂嗎?我們信仰佛法,對佛我們是真心尊重嗎?你若有真心尊重,我們就是要長期、無間、無餘,這才是真正,真正表示出了,你這分誠懇的敬心。初心勿忘,當初我們發這念心,是以智慧來選擇,佛菩薩的道路,那就是覺悟的道路,這覺悟的道路,我們一心向前走,是要靠我們的誠,我們的誠意,「盡形壽,獻身命」。我們「誠心願度一切眾生」。我們學佛,佛心、佛法,無不都是因為世間的一大事;世間的一大事就是苦,苦的當中,有很多很多無量數的苦,除了人間,天地宇宙間,成、住、壞、空,大自然的環境,還有人,人與人之間,心態無常變化。天地有無常的變化,人間也有無常的變化。

我們學佛的人,是不是定下這念心,我們是不是有這分的誠意,明知人間是苦,所以我們發心立願,要入人群。怎麼樣去撥除眾生的苦難?眾生在這大自然中,在人與人之間,這個大空間的裡面,不同的人種,不同的心態,不同的國藉,不同的文化等等,到底我們要如何去面對呢?這種全都是這樣不同,這個不同就是因為人心所造作。我們的心,生、住、異、滅,心就是這樣,發一念心,開始用心,願意去做,誠心去做,但是半途而廢,那就是異,異樣,心變了,所以反善為惡,這就是我們世間、空間、人間,為什麼會亂呢!世間無定相,這就是苦的源頭,人的心態多變化,所以不定相,也不定性。其實不定相、不定性,那就是人一念心的造作。其實,性,若要說真如本性,那是永恆,就是無明,無明造作,讓我們心性蒙污了,那個污染一層一層將我們沾住,這種外面的煩惱去作祟,這實在是讓真如本性,總是被困在裡面,無明煩惱中突破不出來,所以,心就有起落,有「生」、有「住」,有「異」、有「滅」,這變異了,不同了。

事情若這樣做,到了有一段就覺得「我大」、這個「我慢」。我們前面這一品<勸持品>,難道不是,眾生濁氣,這個濁就是因為眾生貪,貪名、貪利,所以他就容易起瞋,因為貪就有所求,容易起瞋。貪名逐利,自以為我大,慢慢的,貪欲的心一起,不貪利也貪名,貪權、貪威,作威作福,這就是人的習氣。很煩惱就是苦,苦就是從這個地方做出來,自然他就瞋,煩惱,迷茫了。別人全都是不對的,我才是對的,這種瞋心,自我為大,這就是「瞋」。

「癡」,更加痛苦的是癡。既然被貪的煩惱把我們扣住了,再被瞋的無明,再來將我們污染到,就這樣,將我們蓋住之後,就是這樣染著,就這樣開始脫不出來,這叫做「癡」。癡迷在這當中,貪、瞋那當中就「癡」,在那地方出不來了。這就是第一我們的誠意不夠,那念原來一念心,已經被外面的境界,名、權,將我們蒙蔽掉了。所以我們的慢心,貪、瞋、癡,就慢;慢心,我慢,我最大。這個「我最大」,權啊、名啊,都是我,這種是癡的動作。癡,不分是非道理,那就會有慢的產生。有了慢心,那就是疑。對人起疑,疑心成怨,怨心成恨,所以就會造成了人間混亂。人間的亂,人間的苦,就是苦在這裡,而我們要用什麼方式,來解除我們、反省我們?我們自己若有這樣,貪、瞋、癡、慢、疑,心理的毛病,我們要對治,那就是誠。自己自問:「我從發心開始,方向就是要為人群,無私的愛在付出,我有誠意嗎?」誠意,那就是為了,「願救濟一切眾生,願度一切眾生」。那我們就要開始常常問心:「我們日常有誠意在對待人嗎?」若有,我們就是要正心。

難免做事情時,外面的境界不斷地來,六根、六塵惹來我們的心,若這樣,煩惱一大堆,要怎麼辦呢?正,「正心」,我們正心的願力,我們就要斷去了,種種一切的無明煩惱。剛才說過了,濁世這當中,我們是不是已經處在濁世呢?這個「濁」,是我們的心濁嗎?我們的心靈世界濁,五濁,已經在我們的內心形成了,是嗎?我們要趕緊用正心念,來去除我們的煩惱。所以,「正心願斷一切煩惱」,要用正,方向不要偏差。我們還要再提起了,初發願那念心,信「信心願學無邊妙法」,佛法,是人要用的,不是佛法能夠去出什麼力,佛法的道理就是這樣,佛陀就是來這樣教育我們,希望你能夠對這個道理,誠心接受,改變你的心念,時時要正念。這是道理教我們,我們自己要好好接受。自己的心,煩惱無明自己清理,沒有別人可幫助你。所以,我們要人人內自省。

我們對人有信嗎?言而有信否?我們對人是不是有忠嗎?為人在做事情有忠嗎?而我們對人,我們有寬待嗎?所以,我們應該心要正;心正去除煩惱。這就是一股信心的願力,我們「信心願學無邊妙法」,妙法是讓你拿來用,用在我們的心裡,在我們的行動裡,對人、對事、對物,增長我們的慧命,發揮我們這分愛的能力,我們要寬心、單純的心,大家借力使力,共同為天下眾生。要有很開闊的心,才能包容人,要很單純的心,人人都有心做事情,我們就對人要有相信,所以信心,我們才有辦法接受妙法;有信心,對人沒有懷疑,對人有感恩,這全都是妙法。

所以,「實心願成等正覺」。我們是真實的心面對人群,我們真實的心面對佛法,我們用最誠懇的心,內外都沒有偏差。對內的心是誠、正,對外的心要有信、實。待人接物必定要有這樣,將自己的形態真的要讓人尊敬,是要自己做到內在修養,外行忠信,若這樣,才有辦法能夠得到人的尊重,才能夠人人來同一個心、同一個方向。所以,我們要修行。

所以昨天跟大家說,「當安住四法」,應該要記得。

當安住四法:
一、 教行處
及親近處
名身安樂行處
二、 誡口過
令善說法
名口安樂行處
三、 淨心業
離貪瞋癡
名意安樂行處
四、 起慈悲
名誓度一切
願安樂行處

安住四法,第一就是「教行處」,那就是「親近處」,我們要親近人,我們要有很開闊的心來容納人。我們不只是要親近人,眾生有需要我們,我們要身體力行,要自己真正要勇敢投入。我們身安住這個法中,如法來對人,這叫做「身安樂行」。若這樣,我們在做事情,到哪裡,讓人家看到我們,就會起歡喜,要親近。身安樂,自然人會信賴,用我們的身教去接引人,那就是「身安樂行處」。

第二,就是「誡口過」。我們口要說話,不要這樣輕易,很突然一句話就出去,有時候輕輕的一句話出去,也是比刀劍還厲害。所以,「令善說法」,要怎麼樣說話,讓人能夠心安下來。最困難就是說話難得安人心,自己要反省,是不是我們說話有偏差呢?「令善說法」,名叫做「口安樂行處」。說話,人家若不能接受,將我們誤解了,實在是很懺悔。有時候真的是時時都在懺悔。只是德不夠,所以說的話,人家若不聽,就要懺悔自己,要不然怎麼辦?總是就是要有這樣,時時自懺悔,這叫做棄煩惱的方法。

第三,是「淨心業」。我們要常常記得,我們沒辦法對人有影響,我們要趕緊回過頭來淨,清淨我們的心業。這個心業,就是要「離貪瞋癡」,還有「慢」和「疑」。「慢」和「疑」,這在人與人之間,是人最不高興看到的,「這個人怎麼這麼我慢,這個人怎麼這麼自大」還沒有跟你接近,就沒辦法容納你了。所以「慢」和「疑」。這個人,若和他說話,動不動就要懷疑人,所以就不要跟他說話。所以,不只是貪、瞋、癡,後面還有慢和疑,我們若能清淨了我們心的意業,自然那就是「名意安樂行處」。法,是這樣教我們,我們的心有接受嗎?自己要受用嗎?有受用,「某某人改了,改得很好,人人愛接近。」這不是自己所修行的嗎?

接下來是第四,「起慈悲」心。我們要時時將慈悲拿起來,不要忘記我們「願誓度眾生」。這是誠意,我們的心要有誠意,去除貪、瞋、癡,發願要從誠意開始。所以這個誠意,「大慈悲為室,柔和忍辱衣」,這也是前面都說過了。所以「起慈悲」,叫做「誓度一切眾生」,這就是「願安樂行處」。你發願,你要常常安住在這個地方。所以,前面的〈勸持品〉,就是這樣教我們,五濁惡世很猖盛,這時候,也是要很謹慎。這個五濁惡世在天底下,我們要預防在哪裡呢?真的要很謹慎。現在〈安樂行品〉,佛陀就要教我們,怎麼樣我們才能安樂?感恩文殊菩薩,佛陀還未開口,文殊菩薩,趕緊來代替菩薩來問佛:「這麼惡世的地方,光是去忍,不是辦法;除了忍以外,還有什麼方法,讓我們忍而無忍?」不是忍無可忍,在忍和無忍中,同樣安樂,這要用什麼方法?所以文殊菩薩開始這樣問。

前面的文就說:「佛告文殊師利:若菩薩摩訶薩,於後惡世欲說是經,當安住四法。」這已經開始回答文殊菩薩了。「一者、安住菩薩行處、親近處,能為眾生演說是經。」

佛告文殊師利
若菩薩摩訶薩
於後惡世欲說是經
當安住四法
一者
安住菩薩行處
親近處
能為眾生演說是經
《法華經安樂行品第十四》

你要好好將心安住在你要發菩薩心這個地方。「親近處」,讓人親近,人家願意親近你,你要去親近人,要投入人群去。「能為眾生演說是經」。道理不是只有說的,我們要身體力行。

所以,下面接下來這段經文:「文殊師利!云何名菩薩摩訶薩行處?若菩薩摩訶薩住忍辱地,柔和善順而不卒暴,心亦不驚。」

文殊師利
云何名
菩薩摩訶薩行處
若菩薩摩訶薩
住忍辱地
柔和善順而不卒暴
心亦不驚

這段文,我們要好好用心,這已經是叫我們如何走,這個「行」,菩薩的行處要如何走。

行 即觀行
自住忍辱地
至心亦不驚
為有觀安樂行
即以如實觀智
為先導而起於行
凡小乘法
以離欲為本
而菩薩法
則以無瞋為本
若不能無瞋
即不能利人
處此濁惡世中
將無往而不為煩惱
之所動搖矣

行,即是觀行,我們的心腦,我們要好好用心,我們要用腦筋來觀想,我們行動要如何做,行要如何修。我們從「住忍辱地」開始,菩薩發心如何住在忍辱地,一直到前面的文,「心亦不驚」,這是前面我們已經看過,菩薩要如何住,心要如何不會怕,我們要好好用心去體會。安住,心無驚慌。因為問心無愧,無私心、無愧疚,自然我們安心,我們依正法而實行,所以我們不怕。所以「心亦不驚」,心就不亂,就不會態度、形色表達出來,讓人明顯看到,我們的身心很卒暴,心安定不下來,就很浮動起來,我們的心就是要安穩下來。

所以「為有觀安樂行,即以如實觀智」。這就是這樣很穩定,有這種觀安樂行,我們要如何來安樂?用我們的心,用我們的腦,仔細來好好想,好好用心。所以,「以如實觀智」,我們用真心誠意來觀察,這些事情到底是怎麼樣?「為先導而起於行」,好好思考好,我們才開始來行動。這就是我們要如何,做事情能很穩定,能夠做得人安,我們心安,這就是需要我們去用心,我們真實的智沒有混亂掉,我們要細心,好好來觀想。「觀」就是思考,你要好好來思考,我們的觀念到底是什麼?所以叫做觀念,你的觀念偏差了,就是我們思想偏錯的意思,所以我們要好好用心。

但是「凡小乘法以離欲為本」,修小乘法的人,都是以離開、避免這個欲。但是菩薩吸收這個法,要用功夫,要去除了瞋,我們看到事情,面對著事情,我們不要生氣,就是消滅。這個瞋心一起,如何趕緊及時消滅,這叫做「以無瞋為本」,菩薩的法就是「以無瞋為本」。小乘的法是離欲為本,菩薩是無瞋為本,都沒有發脾氣,不會起煩惱心。「若不能無瞋即不能利人」,你若不能不發脾氣,你要如何利益人呢?所以還是要無瞋,我們要好好修到,沒有貪、瞋、癡、慢、疑。「瞋」為代表,若說一字,後面都有四個字跟著。這就是菩薩要利益人群,一定要去除貪、瞋、癡、慢、疑,若不這樣去除,無法利益人。

所以「處此濁惡世中」。我們要知道要覺悟,我們所住的地方是娑婆世界,是堪忍,是愈來濁氣愈重。這個濁氣不是別人給我們的,是我們自己的內心也在起濁,煩惱無明濁念,別人的煩惱、無明,我們的煩惱、無明,互相互動起來,就變成了人和人之中的濁氣,火花就迸起來了。我以前都常常告訴人家:「唉呀!不要生氣了。」「我看到了就很生氣。」我說:「一顆球丟到硬的土地,它就跳起來。愈跳、愈打,它就愈多。你在地的上面鋪棉被,自然你的球丟下去,它跳不起來。同樣的,對方是硬,我們應該要軟。這個,火花濁氣的火花就不會迸起來。所以應該處在濁世,不是別人濁而已,我們自己也是濁氣很重。所以,「將無往而不為煩惱,之所動搖」。到處都是煩惱,你若有這個濁氣在,到處都是煩惱;煩惱會動搖人的心,會動搖我們的心。我們說要修行,其實就是煩惱來動搖我們,所以我們的誠意沒有辦法時時展現,「誠正信實」無法這樣待人接物展現出來,沒有辦法。

所以,「文殊師利!云何名菩薩摩訶薩行處?」佛陀重新再問起,重新來回答。「菩薩之所行用」,前面這樣說過了,我們應該要在「四安樂行」,要好好去除我們內心種種的煩惱無明,面對這個濁氣很重,我們要用菩薩無瞋的心,就是沒有,貪、瞋、癡、慢、疑的心念,去面對,否則菩薩無法利益人,空名叫做菩薩,其實無法利益人。有兩個處,那就是「行處、親近處」。

二處:
即行處、親近處
各有事行、理行
非事無以涉俗
非理無以契真
理事兼通
真俗不礙
然後說法利生
觸處安樂矣

我們要身體力行,身的行處,前面說過了,我們要去親近,我們要身體力行,人來親近我們,我們要去親近人。「各有事、理」。我們身體力行,在這個身體力行中,就有「事行」、「理行」。「事行」就是行處。遇到人事,我們和人人的當中,這就是事,在事的裡面一定有道理,事理是平行,有事、有理。「非事無以涉俗」。我們一定生活在世間,世間就是充滿一切世俗事。你要救人,所救的難道不都是凡夫嗎?凡夫的生活,我們的生活,和他們的生活是同樣;他們受到苦難,我們需要幫助他們。所以說起來,一直都在世俗裡面,我們在世俗裡面,衣、食、住、行,以及待人接物,這都在人間事。人間事,就是有道理。

我們是要做的是什麼事?是利己,或者是利他的事情呢?要說利己,那就是增長慧命。其實我們是不斷在付出,這就是道理。從事修行,我們期待我們能夠增長慧命,這就是道理;從事救人,利益人群,這就是事。你要去做事情,所以事理就在這「行處、親近處」中,有事、有理;若沒有事理,那就不是世間法了。佛法不離世間,世間不離佛法,所以我們要好好用心去體會。「非理無以契真」。若沒有這個道理,我們要如何,回歸我們的真如本性?我們要如何真正將道理釐清楚?世間若沒有道理,豈不是亂成一片呢?世間若沒有道理,這些受災難的人,我們什麼叫做救,什麼叫做利益?生病的人,他就沒有醫生可看;醫生要看病人,也要有病理,也要有他愛心的心理。所以,這個理不能離開世間。我們要「非事無以涉俗,非理無以契真」,要很用心,事理一定要平行。

所以,「理事兼通,真俗不礙」。事和理,我們要兼通,有事,有理。有真理,就是不礙到事。我們用真理行在人間事,這互相無礙,互相相通,然後「說法利生」。有事,有理,互不相礙,這樣我們去說法,我們去利生,這樣「觸處安樂」。我們所遇到的事情,都會很歡喜,哪有什麼煩惱,哪有什麼障礙呢。所以,「若菩薩摩訶薩住忍辱地」,「能行之人,安心住於忍辱之地」。

若菩薩摩訶薩
住忍辱地:
能行之人
安心住於忍辱之地
菩薩以忍辱為住
住於忍辱
如住於地
喻如大地
能容攝一切山海、
草木、眾生
而一切有情、無情
亦不能離地
而別有所住
盡當安住於是也

這就是說,菩薩、大菩薩住在忍辱地,那就是我們能夠發心,身體力行。這個「能行之人,安心住於忍辱之地」,我們就要心安下來,我們做的沒有錯,是真實行,所以我們要安心。不論世俗如何的紛擾,我們就是安心,這就是忍辱地。「菩薩以忍辱為住」。不論世間多麼困難、多麼惡濁,菩薩一定要以忍辱為住。「住於忍辱,如住於地」。住於忍辱,就像我們平時住在大地一樣。

所以,「如大地能容納,一切山海、草木、眾生,而一切有情、無情,亦不能離地而別有所住」,盡當安住在這個土地。看看這個大地,就是這樣,我們的心如大地,大地能夠容納整座山,能夠容納整個大海,或者是草木、眾生等等,無不都是在大地上。我們要忍得住,堪得這樣這麼多,就是在我們能夠容納的心地裡,我們應該要包容一切。所以「盡當安住」在這個大地上,我們都能夠包容在這個大地。所以,地就是「以持載為義」。

地以持載為義
無所不載
忍辱即地
亦無不載
無取捨愛憎故
化強暴之世
以忍辱自處
故云住

土地就是能持、能載,我們能夠持,能夠載。大地,它就是以這個忍辱,所以它有辦法能夠載,載重,不論大地有什麼樣的,大山、大海、大樹、小草,全都生在大地上,我們要和它們共同生活,很和平,這樣可以容忍。地,是「以持載為義」,能持,能載。地球要堪得,堪得載重。現在的人口七十多億,現在我們大地上面,有多少東西全都是在大地,所以它要持,全都要包容下來,就要載得住。所以這就是大地的意思,沒有不載,沒有一項東西它可以拒絕,說:「我不要載。」大地的忍,就是這樣,該做的我一定要做。忍辱,就是地,就是大地;我們的心要像大地一樣,「亦無不載」,我們也是同樣一定要載。

所以,「無取捨愛憎故」。我們不用去和他說:「這我愛的,我就是要來去爭;我不愛的,要將它棄捨。」反正,我們的心地,眾生無不皆是平等。眾生,佛陀的心地就是這樣,再怎麼壞,也都要包容。習氣不好,我們要怎麼樣來感化他,若無法感化他,我們要有耐心,這輩子度不到你,我來生再度你,佛陀就是這樣。這就是我們「無取捨愛憎」的心,我們不要去,「這我比較愛,所以你一定要在我的身邊;這我不愛,我要將你推走。」「這我比較愛,我要提拔你;這我不愛,所以我就讓你無法生存下去。」這就是有愛和憎,這不可,我們的心就一定要保持得很平坦,如大地,所以「無取捨愛憎」的心。

所以,「化強暴之世,以忍辱自處」。我們若要化開這個強暴、惡世間,這麼的強,這麼自大,這麼傲慢,我們要如何去化度他呢?要如何平復他的心呢?這我們就是要先忍。忍啊,要不然要怎麼辦?就是要忍下來,「以忍辱自處,故云住」。這就是這樣。所以,「柔和善順而不卒暴」。

柔和善順而不卒暴:
柔則勿強
和則勿諍
善則遠惡
順則隨宜
而不可以倉卒躁暴

我們要柔和。「柔則勿強」,不要表現得太過強。「和則勿諍」,我們就不用爭,道理說清楚就好了,為什麼要爭呢?「善則遠惡」,我們若善,我們自己知道力量不夠,那些比丘、比丘尼受記之後,不敢在娑婆,他們就是遠離惡,要去他方世界;但是菩薩是不捨,還是入人群。但是,我們在人間做人間事,做人間事,我們就要去如何圓融,我們認清楚這個惡,我們要如何讓我們的心有警戒,有警覺,有戒慎;有警覺、戒慎,自然這個惡就不會靠近來,人會靠近,惡不會靠近。

所以,「順則隨宜」。我們遠離了惡,但是我們用順的方式,還能夠將他化度。我們要化度的是人,讓他這個人能夠認清楚惡的要戒,「諸惡莫作」,惡的習氣要改,要好好反省自己。所以不是遠離那個人,是遠離那個惡的習氣。所以我們要用善順;「善」是遠惡,「順」就是度這樣的人。所以,「而不可以倉卒躁暴」。不要太衝動,一下子就下決定,一下子就是這樣將它去除掉了,不是這樣。所以,「心亦不驚」。

心亦不驚:
若聞妙法
亦勿驚疑
菩薩入世度生
所作之事非能順於
世間之心欲
所有貪著五欲
生死之法
菩薩悉願使之捨離
故往往為惡眾生
之所怨害

我們的心就是不能害怕,菩薩本來大仁、大勇、大精進、大慈悲,所以我們要著「忍辱鎧」,除了忍辱衣,還要著「忍辱鎧」,不用怕。「若聞妙法,亦勿驚疑。菩薩入世度生,所作之事,非能順於世間之心欲」。菩薩入世在度眾生,所做的事情不是為欲,不是順著這個欲。我們自己有我們自己的主張,我們自己有我們自己的願力,我們的誠意,我們的正心、正念,我們都自己有。

所以不是受這個世間的名利、欲念,將我們誘惑去,沒有!所以,這就是菩薩入世度眾生所的事情,不是,不是世間的欲心去投入,我們要好好去用心。「所有貪著五欲生死之法,菩薩悉願使之捨離」。菩薩就是要捨離,不論是生死、五欲的法,我們盡量就是要去避免掉。菩薩就是要捨離的是貪欲,不是捨離眾生。「故往往為惡眾生之所怨害」。我們在這個世間,為了要教導眾生。弘揚正法,世間的欲氣很盛,你想要做,常常讓人貶斥掉,這很正常。惡眾生就是不願意,這種善與正氣,在這分欲、權的裡面,就會排斥掉。這就是我們要很用心去體會,人生陷阱很多,未來惡世中慢、邪慢很多,心一偏向,貪、瞋、癡、慢、疑,就全都很旺盛起來。我們要入這濁氣很重的,我們就要真正時時要警覺、要謹慎,這要多用心!


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Explanations by Master Cheng-Yan
Subject: Abiding in the Ground of Patience (能行之人 住忍辱地)
Date: July.09.2018

“With sincerity, we vow to deliver all sentient beings. With integrity, we vow to eliminate all afflictions. With faith, we vow to learn the boundless, wondrous Dharma. With steadfastness, we vow to attain Bodhi, universal enlightenment.”

[We must be] sincere! Everyone, do we all have sincerity in our hearts? Sincerity is giving rise to the power of vows from our heart. As Buddhist practitioners, we must take the Buddha’s teachings to heart. As we take the Buddha-Dharma to heart, our hearts must be full of reverence. Are we sincere? Do we take genuine joy in the Buddha-Dharma? We have faith in the Buddha-Dharma, but do we truly respect the Buddha? If we truly respect the Buddha, then we must engage in long-term practice, uninterrupted practice and practice with nothing further. This is how we genuinely express our sincere reverence. We must not forget our initial aspiration. When we first formed this aspiration, we wisely chose the path of Buddhas and Bodhisattvas, which is the path to enlightenment. Upon this path of enlightenment, if we wish to single-mindedly advance, this relies upon our sincere will. “We must completely devote our lives. With sincerity, we vow to deliver all sentient beings.” As we learn from the Buddha, the Buddha’s intent and the Buddha’s teachings are all for the sake of His one great cause in the world. This one great cause in the world is suffering. There are countless [different kinds] of suffering. In addition to the human realm, within this universe, [there is the cycle of] formation, existence, decay and disappearance. Within our natural environment and our interpersonal relationships, our state of mind is impermanent and changing.

In the world, impermanence brings change and among people, impermanence does the same. As Buddhist practitioners, are we determined [to pursue] our aspiration? Do we have the sincere will that, clearly knowing the world is suffering, we form aspirations and make vows to go among people? How do we eliminate sentient beings’ suffering? Sentient beings exist within the natural world and within the human world. Within this greater environment; there are different ethnicities, different ways of thinking, different nationalities and different cultures.

So, how do we face them all? They are all different, but this difference is created in our minds. The thoughts [in our minds] arise, abide, change and cease. This is what our mind are like. As soon as we form aspirations, we start to mindfully put them into action with willingness and sincerity. However, if we give up half-way through, this is “changing”. When our minds change, we can turn from goodness toward evil. This is why our world, the space [we are in], the human world, is in such chaos. This world has no fixed appearances; this is the source of suffering. People’s minds are always changing. So, there are no fixed appearances or fixed natures. In fact, this instability in appearance and nature is entirely created by people’s minds. Actually, when we talk about natures, our nature of True Suchness is everlasting. It is just that ignorance has tarnished our nature; this defilement coats us layer by layer. We are haunted by our external afflictions such that our nature of True Suchness is always trapped within, unable to break through our ignorance and afflictions. So, our minds fluctuate; they undergo arising, abiding, changing and ceasing. [Once our thoughts] change, they are different. If we do things in this way, at a certain point, we will feel “self-important”. This is arrogance.

Doesn’t the Chapter on Encouragement to Uphold the Sutra [mention] the turbidities of sentient beings? These turbidities arise from the greed of sentient beings. They desire recognition and benefits, so they easily give rise to anger. Because of greed, they have expectations, and thus are quick to give rise to anger. They crave recognition and benefits, seeing themselves as very important. Slowly, their greedy and desirous thoughts arise; if they do not crave benefits, they crave fame, authority and power and they will abuse their power; these are people’s habitual tendencies. With all these afflictions, people suffer; this is where suffering come from. Naturally, people become angry, afflicted and confused. “Everyone else is wrong, and I alone am right.” These angry thoughts, this self-importance, is “anger”. As for “ignorance,” ignorance brings even more suffering. Since we are trapped by afflictions of greed and then defiled by the ignorance that anger brings, once they enshroud us in this way, we become defiled, and are thus unable to free ourselves. This is called “ignorance”. To be lost in delusion amidst our greed and anger is “ignorance”. We are able to escape from this place. This is foremost because we are not sincere enough. That initial aspiration we formed has already been obscured by external conditions, by [cravings for] fame and power. So, our arrogance comes from greed, anger and delusions. We are arrogant and think we are most important. With such “self-importance,” we think that “power” and “fame” belong to us. This is our delusion going into action. When we are deluded, we cannot distinguish between the principles of right and wrong, so we give rise to arrogance. When we are arrogance, we become doubtful. We start to doubt other people. This doubt turns into resentment, and our resentment turns into hatred. So, this will cause chaos in the world.

The chaos and hardship in the world is where our suffering lies. What methods should we use to correct ourselves and reflect upon ourselves? If we become like this, [full of] greed, anger, delusion, arrogance and doubt, we must treat these diseases in our minds. This requires sincerity. We must ask ourselves, “Since I first formed aspirations, my direction has been to serve others with selfless love. Am I sincere in this?” Our sincere will is the “vow to save all sentient beings”. “We vow to deliver all sentient beings.” We must been to frequently ask ourselves, “In our daily lives, do we treat other people with sincerity?” If we do, then we must have integrity. It is inevitable that as we do things, as external conditions constantly arrive, our Six Roots and the Six Dusts will stir up our minds. If this is so, we will have so many afflictions. What can we do? We must have integrity and the power of vows that comes with it. We must seek to eliminate all kinds of ignorance and afflictions. As we just motioned, aren’t we already in this world of turbidities? As for these “turbidities,” isn’t it our minds that are turbid? The world within our mind is turbid; the Five turbidities have already taken form within our minds. Isn’t this so? We must immediately use a mindset of integrity to eliminate our afflictions.

So, “With integrity, we vow to eliminate all afflictions.” We must be upright and make sure we do not deviate in direction. We must recall the aspiration we had when we first made vows. “With faith, we vow to learn the boundless, wondrous Dharma.” The Buddha-Dharma is something we must use. It is not that the Buddha-Dharma has some kind of power. The Buddha-Dharma’s principles are like this, and this is how the Buddha teaches us. He hopes that when it comes to these principles, we can sincerely take them to heart, change our way of thinking and always maintain right mindfulness. This is what the principles teach us, so we ourselves must work hard to accept them. We must clear our own minds of afflictions and ignorance. No one can help us do this.

Thus, we must reflect on ourselves. Do we have faith in others? Do our words earn people’s trust? Are we loyal to other people? Do we serve others with devotion? Are we tolerant of others? So, our mindset must be upright, with integrity. With integrity, we will eliminate afflictions. This is power of vows that comes from faith.

“With faith, we vow to learn the boundless, wondrous Dharma.” The wondrous Dharma is for us to make use of, to apply within our minds and within our actions as we deal with people, matters and things. It nurtures our wisdom-life and bring out our power of love. We must have open and pure hearts and leverage each other’s strengths as we serve sentient beings together. We must have broad and open minds to be able to accommodate others. We must have a pure heart. We all put our heart into the things we do, so we must have faith in everyone else.

Thus, with faith, we can accept the wondrous Dharma. With faith, we will not be suspicious of people, but be grateful to them. This is all part of the wondrous Dharma. So, with steadfastness, we vow to attain universal, perfect enlightenment. We should treat others with sincerity and regard the Buddha-Dharma with sincerity. With a mind of utmost sincerity and reverence, we will not deviate in any way, internally or externally. Internally, our hearts must be sincere and upright. Externally, our hearts must be faithful and steadfast. When we deal with people and matters, we must be like this. In order for our appearance to truly earn people’s respect, we must engage in inner cultivation and externally practice loyalty and faith. Only in this way will we be able to earn other people’s respect and unite everyone under the same aspiration and the same direction.

So, we must engage in spiritual practice. Previously, I told everyone that “[Bodhisattvas] must abide peacefully in four methods.” You should remember this.

They must abide peacefully in four methods: 1. Wherever [Bodhisattvas] teach and practice and wherever they draw near to is the place of the practice of bringing peace and joy with the body. 2. Guarding against transgressions of speech enables [Bodhisattvas] to excel in expounding the Dharma. This is the place of the practice of bringing peace and joy with speech. 3. Purifying their karma of mind to free themselves from greed, anger and delusion is the place of the practice of bringing peace and joy with the mind. 4. Giving rise to compassion and vowing to transform all beings is the place of the practice of bringing peace and joy with vows.

They must abide peacefully in these four methods. The first is “wherever [Bodhisattvas] teach and practice,” and “wherever they draw near to”. We must draw near people. We must have a broad and open mind to accommodate others. Now only do we need to draw near people, but when they need us, we must put [the Dharma] into action and dedicate ourselves with genuine courage. When we peacefully abide in this Dharma and treat others in accordance with it, this is “the practice of bringing peace and joy with the body”.

If we do this, whatever we do, wherever we go, when people see us, they will be joyful and happy to draw near us. When we bring peace and joy with our bodies, people will naturally have faith in us. Using exemplary bodily conduct to teach others and draw them in is “the practice of bring peace and joy with the body.

The second is “guarding against transgressions of speech”. When we open our mouth to speak, we should not [speak] lightly or suddenly say whatever [comes to mind]. Sometimes, words spoken lightly can be sharper than knives and swords. So, this “enables [Bodhisattvas] to excel in expounding the Dharma”. How should we speak so that we can bring peace to people’s minds? To bring peace to people’s minds with our words is the most difficult thing. We must engage in self-reflection; did we say something wrong? It “enables us to excel in expounding the Dharma”; this is bringing peace and joy with speech. If we speak but people cannot accept it and misunderstand us, we should truly feel repentant. Sometimes, I constantly feel I must repent. This is due to insufficient virtue. So if, when we talk, people do not listen, then we must repent for ourselves. Otherwise, what can we do? In the end, this is what we must do. We must constantly repent; this is the for abandoning afflictions.

The third is “purifying [our] karma of mind.” We must always remind ourselves that when we cannot influence others, we must immediately go back to “purify” ourselves, to “purify” our karma of mind. [In purifying] our karma of mind, we “free [ourselves] from greed, anger and delusion, as well as arrogance and doubt. “Arrogance and doubt” are what people most dislike seeing in others. “How could they be so arrogant? How could they be so self-important?” They have not come near us yet, but they already cannot tolerate us. So, this is due to “arrogance and doubt”. This person, if you speak with him, is always quick to become suspicious of others. Thus, you do not want to speak with him. So, there is not only greed, anger and delusion but also about arrogance and doubt. If we can purify our karma of mind, naturally, this is the “practice of bringing peace and joy with the mind”. This is what the Dharma a teaches us, but have our minds been able to accept it? Have we put it to use? When we put it to use, [they will say]. When we put it to use, [they will say]. “This person has changed for the good. Everyone enjoys being near them”. Won’t this be due to our spiritual cultivation?

Next is the fourth [method], which is “giving rise to compassion”. We must always be compassionate and never forget our “vows to transform sentient beings”. This is sincerity. Our hearts must be sincere to eliminate greed, anger and delusion. Making vows must begin from a sincere intent. So, with sincerity, we take “great compassion as the room and gentleness and patience as the clothing”. We have talked about this before. So, we must “give rise to compassion” and “vow to transform all sentient beings”. This is “the practice of bringing peace and joy with vows”. When we make vows, we must always peacefully abide in this place.

Previously, the Chapter on Encouragement to Uphold the Sutra taught that the evil world of Five Turbidities will be severe, so right now, we must be very vigilant. In the evil world of Five Turbidities, what should we guard against? We must truly be vigilant. In the Chapter on the Practice of Bring Peace and Joy, the Buddha teaches us how to bring peace and joy. We must be grateful to Manjusri. Before the Buddha opened His mouth to speak, Manjusri Bodhisattva quickly asked the Buddha on behalf of the Bodhisattvas. “In such an evil place, simply enduring it is good enough. Beside endurance, is there any other method that will enable us to have effortless patience?” It is not about enduring the unendurable; whether they had to endure or not, they would always have peace and joy. What method was needed for this? So, Manjusri Bodhisattva began to ask questions.

The previous sutra passage says, “The Buddha told Manjusri. If Bodhisattva-Mahasattvas wish to expound this sutra in the future age of evil, they must abide peacefully in four methods”. The Buddha had begun to answer Manjusri Bodhisattva. “First, they must abide peacefully in the places where Bodhisattvas practice and the places they draw near to be able to expound this sutra for the sake of sentient beings”.

Our minds must earnestly abide in the place where we form Bodhisattva-aspirations. “The places they draw near to” means to allow others to draw near. When people willingly approach us, we must draw near to them and go among them. “To be able to expound this sutra for the sake of sentient beings” we must not only teach the principles, but also put them into practice.

So, the following sutra passage continues with, “Manjusri, what do I mean by the place of practice of Bodhisattva-Mahasattvas? When Bodhisattva-Mahasattvas abide in the ground of patience, are gentle, harmonious, virtuous, compliant and never impulsive or ill-tempered, moreover, when their minds remain undisturbed…”.

We must be very mindful of this passage. Now it is telling us how to walk. When it comes to “practice”, the place of practice of Bodhisattvas, this is how we must walk.

“Practice” refers to the practice of contemplation. They must abide in the ground of patience so their minds remain undisturbed. Having contemplated the practices of bringing peace and joy, they use the true wisdom of contemplation as their foremost guide and then begin to practice. All teachings of the Small Vehicle take freedom from desire as their foundation, whereas the teachings of Bodhisattvas take freedom from anger as their foundation. If we cannot free ourselves from anger, we will not be able to benefit others. In this evil world of turbidities, wherever we go, we must not be disturbed by our afflictions.

“Practice” refers to the practice of contemplation. With our minds, we must put our efforts in. We must use our minds to contemplate how we should act and how we should engage in spiritual practice. We must begin by “abiding in the ground of patience. Bodhisattvas must form aspirations to abide in the ground of patience until, as the previous [sutra] passage says, “Their minds remain undisturbed”. This is what we read in the previous passage. The ways for Bodhisattvas to abide and the ways for their minds to remain fearless are what we must seek to mindfully comprehend. We must abide peacefully, minds undisturbed. If our conscience is clear, if we are neither selfish nor guilty, naturally our minds will be at peace. We practice according to the Right Dharma, so we still not be afraid.

So, our “minds will remain undisturbed”. When our minds remain undisturbed, we will not display any [negative] attitudes that would let others clearly see how we are impulsive or ill-tempered. If we cannot bring peace to our minds, our minds will fluctuate. We must bring peace to our minds.

So, “Having contemplated the practices of bringing peace and joy they use the true wisdom of contemplation”. They have already firmly established this; they have contemplated [these practices]. How do we bring peace and joy? By using our hearts and minds to engage in careful contemplation, in mindful thinking. So, we must “use the true wisdom of contemplation”. We use our true minds and our sincerity to contemplate and observe what these things are actually like. We must take [this wisdom] “as our foremost guide and then begin to practice”. Only after earnest reflection can we start practicing. This is what we must do in order to be able to do things in a very stable fashion, to do them so they bring peace to people’s minds and bring peace to our own minds. This requires us to be mindful so our true wisdom remains undisturbed. We must engage in careful and earnest contemplation. “Contemplation” means reflection. We must put effort into reflecting on exactly what our perspective is exactly what our perspective is. So, this is what we call our perspective. “Your perspective is off” means that our way of thinking is wrong, so we must put effort into being mindful.

However, “All teachings of the Small Vehicle take freedom from desire as their foundation.” Small Vehicle practitioners seek to avoid desire. But for Bodhisattvas to absorb this Dharma, they must work hard to eliminate anger. As we deal with matters, we should refrain from getting angry. This is elimination. Once anger arises, we must learn how to immediately eliminate it. This is taking freedom from anger.

The Bodhisattva Way is to “take freedom from anger as their foundation.” Small Vehicle practitioners take freedom from desire as their foundation. Bodhisattvas freedom from anger as their foundation. They do not lose their temper or give rise to afflictions. If we cannot free ourselves from anger, we will not be able to benefit others. If we cannot refrain from losing our temper, how can we benefit others? So, we must be free from anger. We must earnestly cultivate until we are free of greed, anger, ignorance, arrogance and doubt. This word “anger” is just a symbol; this single word brings four more words along with it. This means if Bodhisattvas want to benefit people, they must absolutely eliminate greed, anger, ignorance, arrogance and doubt. If we cannot eliminate these things, we cannot benefit other people. So, “In this evil world of turbidities, we know that we must awaken. The place we abide in is the Saha World that must be endured, where the turbidities are becoming more and more severe. These turbidities are not put upon us by others. It is our own minds that give rise to turbidities, turbid thoughts of afflictions and ignorance. When others’ afflictions and ignorance and our afflictions and ignorance interact with each other, this creates turbidities within our relationships, and the sparks will fly. I used to frequently tell everyone, “Ah, don’t get angry! But I get angry whenever I see him!” I said, “If you throw a ball at the hard ground, it will bounce back up. The [harder you throw] it, the higher it bounces. If you lay a blanket on the floor, when you throw the ball, it will not bounce back. The principle is the same. “If people are hard, we should be soft, and the sparks will not start flying. So, when we are in the world of turbidities, it is not just others who are this way. we also severe turbidities.”

Therefore, ”Wherever we go, we must not be disturbed by our afflictions.” Afflictions are everywhere. If we have these turbidities, afflictions will be everywhere. Afflictions disturb people’s minds; they disturb minds. We say we want to engage in spiritual practice, but in actuality, our afflictions disturb us. As a result, we are not always capable of revealing our sincere intentions. “Sincerity, integrity, faith and steadfastness” [are not always possibly] for us to actualize as we deal with people and matters. We cannot do it.

So, “Manjusri, what do I mean by the place of practice of Bodhisattva-Mahasattvas?” The Buddha repeated the question and answered it. “The Bodhisattvas’ place of practice is something we discussed previously. We must abide in “the Four Practices of Bringing Peace and Joy.” We must earnestly eliminate all the afflictions and ignorance from our minds. Faced with such severe turbidities, we must have the heart of a Bodhisattva, which is free from anger. So, we must be free of greed, anger, ignorance and doubt as we face [turbidities].

Otherwise, Bodhisattvas cannot benefit people; we will just be Bodhisattvas in name and will not actually benefit people. There are two places, “the place of practice and the place to draw near to”.

Each of these two places, the place of practice and the place to draw near to, contains practices of matters and of principles. Without matters, we would have no way to be involved with the mundane world. Without principles, we would have no way to resonate with the truth. Once we understand both matters and principles or by the mundane, we will teach the Dharma to benefit beings and wherever we go, we will able in peace and joy.

We must put the Dharma into practice. The place of practice is something we discussed previously. We must draw near [people] and put the Dharma into practice. For people to draw near us, we must draw near them. “Each [place] contains practices of matters and of principles.”

We must put the Dharma into practice. As we put the Dharma into practice, there is “the practice of matters” and “the practice of principles”. “The practice of matters” is part of the place of practice; this is when we encounter people and matters. When we go among people, there will be matters. Within matters, there must be principles, because matters and principles are in parallel. There are both matters and principles. “Without matters, we would have no way to be involved with the mundane world.” We live in a world that is filled with many mundane matters. When we are saving people, aren’t they all ordinary people? Ordinary people’s lives and our lives are the same. When they are in suffering, we must help them. So, this means that we are all part of the world. In this mundane world, our food, clothing, housing, transportation and our dealings with people and matters are all worldly matters. These worldly matters have principles. What is it that we need to do? Should we do things that benefit ourselves or do things that benefit others? Benefitting ourselves is developing our wisdom-lives.

In fact, when we constantly give of ourselves, this is [the practice of] principles. As we engage in practice through matters, we hope that we can grow our wisdom-lives; this is the [practice of] principles. As we go about helping and benefitting others this is [the practice of] matters. We must actually take care of matters. So, when it comes to matters and principles, we must abide in “the place of practice and the place to draw near to”. There must be matters and principles. If there are none, it is not the worldly Dharma. The Buddha-Dharma is inseparable from the world; the world is inseparable from the Buddha-Dharma. We must mindfully seek to comprehend this.

“Without principles, we would have no way “resonate to with the truth”. Without principles, how would we return to our nature of True Suchness? How do we clearly understand the principles? Without principles in the world, wouldn’t the world be in chaos? Without principles in the world, how would we save people suffering from disasters? How would we benefit them? Sick people would not have any doctor to see them. A doctor must know the principles of the illness and keep the principle of love in his heart. These principles are inseparable from the world. So, “Without matters, we would have no way to be involved with the mundane world. Without principles, we would have no way to resonate with the truth.” We must be very mindful and [practice] matters and principles in parallel. We must “understand both matters and principles, not be hindered by the true or by the mundane.” We must understand both matters and principles. When there are matters, there are principles. With the true principles, we will not be hindered by matters. We will apply true principles in worldly matters. When these things do not hinder one another and are interconnected, then “We will teach the Dharma to benefit beings”. Matters and principles will not hinder each other. In this way, we will teach the Dharma and benefit beings, and, “Wherever we go, we will abide in peace and joy”. Whatever we encounter, we will be joyful. Why would we have any afflictions? Why would we have any obstructions? So, “When Bodhisattva-Mahasattvas abide in the ground of patience [means] people who can engage in practice will abide peacefully in the ground of patience.”

When Bodhisattva-Mahasattvas abide in the ground of patience: People who can engage in practice will abide peacefully in the ground of patience. Bodhisattvas take patience as their abode. They abide in patience, just as they abide upon the ground of the earth. They are like the great earth, able to embrace all the mountains, oceans, plants, trees and living beings. All sentient and non-sentient beings are incapable of leaving this earth to go live in other places. We must all do our best to abide here peacefully.

This means that great Bodhisattvas abide in the ground of patience. This means that we must form aspirations and put them into action. “People who can engage in practice will abide peacefully in the ground of patience.” We must put our minds at ease. We are doing the right thing; this is the true practice. So, we must be at peace. No matter how turbulent the mundane world is, we must be at peace. This is the ground of patience. “Bodhisattvas take patience as their abode”. No matter how full of hardships or how evil and turbid the world can be, Bodhisattvas must take patience as their abode.

“They abide in patience, just as they abide upon the ground of the earth.” We must abide in patience just like how we always abide upon the ground of the earth. This is like how the great earth accommodates “all the mountains, oceans, plants, trees and living beings. All sentient and non-sentient beings are incapable of leaving this earth to go live in other places.” We must do our best to abide here peacefully.

Look at this earth; it is like this. Our minds are like the earth. The earth can accommodate entire mountains and hold entire oceans, plants and trees, sentient beings and so on. They are all on this earth. We must be able to endure; we must endure so many things, meaning to accommodate them in the ground of our minds. We must be able to accommodate everything. “We must do our best to abide here peacefully.” Upon the ground of the earth, we are all able to be accommodated. So, ‘“ground’ here is that which can bear.”

“Ground” here is that which can bear. There is nothing the ground does not bear. Their patience is like the ground; likewise, there is nothing they cannot bear. They do not have preferences, likes or dislikes, so they can transform the violent world. They dwell in patience, thus it says they “abide”.

The ground can support and bear all, so we should also be able to support and bear all. The earth endures patiently, so it can bear heavy objects. Whether they are great mountains, great oceans, great trees or small plants, they all live on this earth, so we must coexist with them, in peace; thus we can accommodate them. “Ground” here “means to bear”. The ground can support and bear. The earth must bear such heavy objects. The current population is over seven billion. Now, on the surface of this earth, there are so many objects. So, it must support and accommodate them all. It must be able to bear them. So, this is the meaning behind “ground”. There is nothing it cannot bear. It cannot refuse anything by saying, “I will not bear it”. The patience of the earth is like this. “I will do what I must”. Their patience is like the ground, like the earth. Our minds must be like the earth. “Likewise, there is nothing they cannot bear”. We must bear [it all] as well. “They do not have preferences, likes or dislikes”. We should not say to people, “This is what I like, so I will strive for it. This is what I dislike, so I will discard it”. When it comes to the ground of our minds, [we must see] all sentient beings as equal. Regarding sentient beings, the Buddha’s ground of the mind is like this; no matter how bad they are, He accommodates them. If they have bad habitual tendencies, how should we transform them? If we cannot transform them, we must be patient. “If I cannot save you in this lifetime, I will save you in the next”. The Buddha is like this. Our mind should “not have preferences, likes or dislikes”. We should not say, “I like you more, so I must have you by my side. I dislike you, so I will push you away. I like you more, so I must help you. I dislike you, so I will make things difficult for you”.

These are likes and dislikes, and we cannot have them. Our minds must remain level like the ground of the earth. “They do not have preferences, likes or dislikes, so they can transform the violent world. They dwell in patience”. If we want to transform this violent and evil world that has such aggressive, arrogant and prideful people, how do we do it? How do we pacify their minds? First, we must be patient. Without patience, how will we do this? So, we must be patient. “They dwell in patience, thus it says they ‘abide”’. It is like this. So, “If they are gentle, harmonious, compliant and never impulsive or ill-tempered….”

If they are gentle, harmonious, compliant and never impulsive or ill-tempered…: Being gentle, they will not be forceful. Being harmonious, they will not start conflicts. Being virtuous, they will stay far from evil. Being accommodating, they will do what is appropriate, and they will not act hastily or impulsively.

We must be gentle. “Being gentle, they will not be forceful”. We should not act too aggressively. “Being harmonious, they will not start conflicts”. We should not start conflicts; we just need to explain the principles clearly. Why would we need to start conflicts? “Being virtuous, they will stay far from evil.” If we are virtuous, we will know that we are not strong enough. After those bhiksus and bhiksun is received predictions, they dared not remain in the Saha World. They stayed far from evil and wanted to go to other worlds. But Bodhisattvas do not abandon [sentient beings]; they still go among people. However, as we tend to worldly matters in this world, we must learn how to be harmonious. We are clearly aware of this evil, so how do we keep ourselves vigilant and self-disciplined? Through vigilance and self-discipline, this evil will not draw near to us. While people will draw near to us, evil will not draw near. So, “Being accommodating, they will do what is appropriate.” We must stay far from evil, but use an accommodating approach to be able to transform people. We must transform people so that they will be clearly aware that they must guard against evil, “refrain from all evil”.

They must correct evil habitual tendencies and earnestly engage in self-reflection. So, we do not stay away from these people, but instead stay away from evil habitual tendencies. Thus, we must be virtuous and accommodating. “Being virtuous“ means staying away from evil. “Being accommodating “means that to transform these people, we must “not act hastily or impulsively”. We should not act impulsively, decide things on an impulse and immediately give up on them. We must not do this. So, “When their minds remain undisturbed….”

When their minds remain undisturbed…: If they hear the wondrous Dharma, they will not be doubtful or fearful. Bodhisattvas enter the world to transform sentient beings. What they do is not done to be in accord with worldly desires. When it comes to the cravings for and attachments to the Five Desires and samara, Bodhisattvas vow to eliminate them all. Thus they will always be resented and harmed by evil sentient beings.

Our minds cannot be afraid Bodhisattvas intrinsically have great compassion, great courage, great diligence and great loving-kindness. So, we must “wear the armor to patience”. Besides the clothing of patience, we must also wear the armor of patience. We do not need to be afraid “If they hear the wondrous Dharma, they will not be doubtful or fearful. Bodhisattvas enter the world to transform sentient beings. What they do is not done to be in accord with our worldly desires”. Bodhisattvas enter the world to transform sentient beings. They do not act out of desire; their actions do not follow their desires. We all have our own perspective and our own power of vows. As for sincerity, an upright mindset and right mindfulness, we all passes these things ourselves.

So, we will not be tempted by the desires for worldly fame or wealth, no worldly fame or wealth, no. This is what Bodhisattvas do as they come to the world to transform sentient beings. They do not use desires to engage with people. We must be mindful. “When it comes to the cravings for and attachments to the Five Desires and samsara, Bodhisattvas vow to eliminate them all.” Whether it is samsara or the Five Desires, we must do our best to avoid them. Bodhisattvas seek to abandon greed and desire, not to abandon sentient beings. “Thus they will always be resented and harmed by evil sentient beings.” We are in this world for the sake of guiding sentient beings and advancing Right Dharma. The world has been overcome by desire, so as we seek to do this, people will often denounce us. This is quite normal. Evil sentient beings are just unwilling to [accept] this aura of goodness and virtue. Amidst their desires and [struggle for] power, they will denounce [us]. We must mindfully seek to comprehend this. There are many traps in the world. In the future evil world, there will be so much deviant arrogance. Once our minds deviate, greed, anger, ignorance, arrogance and doubt will all flourish. The world we must enter has severe turbidities. We must truly maintain constant vigilance and awareness, so we must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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