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 20180710《靜思妙蓮華》行中道法 觀如實相 (第1388集) (法華經·安樂行品第十四)

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發表主題: 20180710《靜思妙蓮華》行中道法 觀如實相 (第1388集) (法華經·安樂行品第十四)   周一 7月 09, 2018 10:03 pm

20180710《靜思妙蓮華》行中道法 觀如實相 (第1388集) (法華經·安樂行品第十四)

⊙諸大士自謂得無生忍,故能忍諸多難事;新得記者畏娑婆多諸患難,因而生懼畏,自謂未修忍行力所不堪,願於他方受持。
⊙文殊意謂末世法師流通此經,雖能忍難不若無難無損持經,故為當機請問如來護心之法,以四安樂行處自身口意真誠。
⊙此即如來說四種安樂示菩薩,得此持經妙行能悟而修,必安而樂。惟此四行,乃世尊之垂訓!
⊙持行如是實法,人能躬行是行涉惡世而持經,入塵勞以應物,無往而不安樂,身心輕安自在。
⊙「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》
⊙「又復於法無所行,而觀諸法如實相,亦不行不分別,是名菩薩摩訶薩行處。」《法華經安樂行品第十四》
⊙又復於法無所行:又復常於妙法之中,敬順佛意,謙卑自牧。修心養慧命,勿謂於法能有所行。
⊙法即一切行法。雖行是法,而不住相,名無所行。若有所則有能,能所相對立,物我成敵,橫逆難免怨懟。
⊙而觀諸法如實相:而當觀察一切,諸法本來空寂如實之相。即所行之法,而觀一切諸法,如實相無相,亦無所行,亦不分別,觀無所觀,行無所行,情識都忘,是非雙泯,世出世法,打成一片,方名平等觀法,菩薩趨操,如是而已。
⊙亦不行不分別:唯恐人聞說法性本寂,便謂如空,無所分別,亦勿行此無分別見。
⊙是名菩薩摩訶薩行處:如是而行,是名菩薩之所行處。依佛教以弘經三軌,是菩薩行處即:一、入慈悲室,二、著忍辱衣,三、坐法空座。

【證嚴上人開示】
諸大士自謂得無生忍,故能忍諸多難事;新得記者畏娑婆多諸患難,因而生懼畏,自謂未修忍行力所不堪,願於他方受持。

諸大士自謂
得無生忍
故能忍諸多難事
新得記者
畏娑婆多諸患難
因而生懼畏
自謂未修忍行
力所不堪
願於他方受持

我們再重覆回憶,前面的<勸持品>,與現在的<安樂行品>交接,我們應該不要忘記前面。前面佛陀為弟子授記,弟子懼怕娑婆世界,發願到他方度眾生。大菩薩就是能夠體會佛心,提起了這分勇猛精進,不懼怕,大仁、大勇、大精進,所以「諸大士自謂得無生忍」,自己自告奮勇,認為自己已經得「無生忍」了。不論天地之間,自然界或者是人等等,人所不堪忍的,他們已經視為平淡的事情,這就是已經一切無礙於修行者。所以「能忍諸多難事」。忍而無忍,忍到沒有感覺說這樣是在忍,有感覺忍就是在忍了,這就是辛苦。若能夠將苦難事變成自然,若這樣就很健康。像我們平時,同一個身體,沒有感覺我們在呼吸,這就是呼吸順調,健康,手腳動作自如,無痛、無障礙,這樣也是健康。有時候,腳要踏出去,「哎呀!我腳痛,我腳痠,蹲不下去,爬不起來,這痛也是要忍。」這就是我們身體有感覺,這就要忍了。沒有感覺,就是叫做健康。

同樣的身體行動,為什麼會病痛難堪忍?那就是不健康;不用忍,就是這樣平常過,這就叫身心健康,同樣生活就是這樣平順在過,大地之間,人與人之間,在這個時間在過,同樣,有時候所遇到的逆境,我們若知道這是逆境,心有準備,這樣自然就是明知了,這是環境來了,該來時就是這樣。預先知道,颱風要來了,要趕緊做鞏固的準備,房屋要拉繩子的,古時候的房子,不論是什麼樣的房子,很簡單。所以颱風要來,就用大條的鋼繩,從屋頂攀過去,地上用大石頭纏起來,加強它的力量,不要讓風吹,只要一角有掀到,那就全部危險了。所以,我們要顧得屋角都要很好。所以繩子一牽,屋角要很注意,最怕就是被它掀一點點,就開始一點點的風,它就有機會鑽進去,很大,整個屋頂就會掀掉了。

同樣的道理,平時有準備,一切健康,天下的道理和這樣相同,大自然有風浪、有波動,這本來就是這樣的大自然。過去說,這個節候一定要調節,所以它就有四季。夏季會有颱風,這就是氣候在調節,但是沒有現在這麼極端。過去是很順調,該是雨季就雨季,該是颱風期就是颱風期。人人雖然生活都很簡樸,卻是懂得預防。那個時候,同樣就是颱風來的時候,沒有這麼大,我們在準備,颱風是從北而來,若是一陣風這樣颳過了,一大陣的颱風這樣過,再一下子,南風來了,這叫「回南」(意指颱風中心過後轉為南風)。颱風離開,轉「回南」,大家就趕緊開門了,開始恢復了。這就是過去的生活,懂得預防,但是它也很簡單,所以生活在很簡單的空間,人間一切事都是在很自然,自然就是健康。

但是,未來就是愈來愈受污染了,大空間受污染,所以氣候變遷,都不同了。現在房子在建也很堅固,鋼筋、水泥都是很堅固,卻是真正激烈的颱風,還是一樣對建物,有形的物資,同樣也有損壞,何況是簡單的建築呢!這看起來真的是很不平衡,世間已經失去了平衡度。要來這個世間,又是要入人群,人群又是心很剛強,難調伏,這要面對大自然,面對在人間。所以,娑婆世界,內外環境都很不理想。修行期待是理想的生活,能夠脫離,解脫,解脫大自然,解脫這個身心,這是修行者的期待。但是,最重要的目的,釋迦佛是期待人間的一大事,就是因為未來這麼的辛苦,眾生更苦,所以佛陀不捨,明知道,知道是苦,苦是從哪裡造出來呢?人的心態。就是因為人的心態,從心到外境,外面的境界,人與人之間的動作、衝突,或者是欲念等等,囤積起來,就成就了人間災難多。

不論天災,不論人禍,天災、人禍,源頭的對治要從人心。確實,人心需要淨化,淨化人心需要法,「法譬如水」,能滌眾生心的垢穢。所以,佛陀希望法綿綿相傳下去。但是,一般的修行者,雖然修行,更加透徹了解人間的苦,苦的源頭就是人心;人的心,難調伏,所以他們更是懼怕,所以想要逃避,這必定要經過了歷練,培養了慧命,很勇健;慧命勇健,發心宏願大。地藏菩薩,「眾生度盡,方證菩提」。「我不入地獄,誰入地獄?」這大菩薩的願。明知那裡是苦,才是我應該去,這種大仁慈、大勇猛、大精進,這就是人間,能夠救度眾生的力量。所以,「諸大士」,他明知是苦,但是他對自己的勇猛心,他自己自測量,已經得到「無生忍」,不論是大自然,不論是自己的身心,他有辦法去面對,所以,「忍諸多難事」,身願意這樣去付出。

所以,「新得記者,畏娑婆多諸患難」。因為這樣,所以「生懼畏」的心,要逃避,自己一直認為還沒有修得很好,忍辱的功夫還不夠,所以,不堪忍,這個願還沒有辦法承擔,所以要到他方再繼續修行,他方世界的環境,比較沒有這麼惡劣,所以,他們願意去那裡受持經典,願意到那地方再修行,再度眾生。這種「受持」,就是接受,自己身體力行。意思就是說「上求下化」,這就是要不斷歷練。

文殊師利菩薩,他「意謂末世法師流通此經,雖能忍難,不若無難無損持經」的人。

文殊意謂
末世法師流通此經
雖能忍難
不若無難無損持經
故為當機
請問如來護心之法
以四安樂行處
自身口意真誠

這是文殊菩薩大智慧、大慈悲,看到不敢來的,看到自告奮勇的這些菩薩,文殊菩薩他的慈悲,他在大眾中來為當機者,來請問如來,要怎麼樣修行者,持經的人,能夠保護這念心。所以,請問佛「護心之法」。我們要怎麼樣保護我們的心,我們在人間,若遇到這麼多這麼多的困難,遇到這麼多這麼多的險惡,我們要如何面對?我們要如何,保護我們心的方法?

所以,佛陀就以「四安樂行處」,這四種安樂行,身、口、意,還要再發自真誠,很誠意的心,這我們要很用心去體會。「此即如來說四種安樂,示菩薩得此持經妙行,能悟而修,必安而樂,惟此四行,乃世尊之垂訓」。

此即如來說
四種安樂
示菩薩得此
持經妙行
能悟而修
必安而樂
惟此四行
乃世尊之垂訓

能夠悟又能修,這叫做持經的人,能夠體悟人間的道理就是這樣,人間的心理就是這樣,未來的世間,就是有這麼多這麼多,很艱鉅、很困難,這濁惡的世態多變化,要怎麼樣應機投入,在這個人群中,必定要用「四安樂」而行。所以,「必安而樂」,我們的心就是要安住,安住在這種,多變化、多濁惡的人間,我們的心要如何將它去安住,要安住這念心,那就是「惟此四行」,身、口、意,誠意,這個「誠」這樣去付出。這就是佛陀,「世尊之垂訓」!這就是我們要好好去用心,要去持,身體力行。

持行如是實法
人能躬行是行
涉惡世而持經
入塵勞以應物
無往而不安樂
身心輕安自在

「如是實法,人能躬行是行」,我們人,「躬」就是非常的認真、用身這樣來身體力行,這就是很認真、很勇猛。常常說:「做到頭低低的,不只是在做,不是自大,就是要謙虛、鞠躬、認真,這樣去付出。「入塵勞而應物」。我們很願意入這個惡世,明知是惡,所以,我們要勇敢走進來,要走進來就是很謹慎,既來到人間,既來之,則安之,但是要很謹慎,走進這濁惡的世間裡。要持經,要實行這部經的道理,入人群中去淨化,「法譬如水」,去那個最缺乏水資源的地方,我們去供應法水。這就是我們要,明知道這地方很乾旱,眾生很苦,難以維生,我們甘願去。同樣的道理,所以入於那個塵勞裡面,去付出應物,在這麼惡世,環境這麼惡劣的的地方,我們甘願願意帶著這個法,入那個惡世中去。在塵勞,眾生,就是煩惱無明很多,紛紛擾擾的世間,人人心地很乾燥,很缺乏法水,所以我們要去應付他。「無往而不安樂」,甘願去,付出,看到這些人所得到,解開了他的困難,得到安住了。

看到我們的人文,大愛電視,我們的記者去採訪非洲,(二O一七年) 很大的風災,水災,已經從莫三比克和辛巴威,兩個國家是鄰國,大水淹過了兩個國家,尤其風吹倒了無數的房屋,因為他們的房屋,是不成房屋的房屋,破爛的草屋等等,就是本來就是不堪輕輕一吹,何況大風、大水。他們開始,不論是在莫三比克,或者是在辛巴威,慈濟人,真正在帶動的,能夠去領導,力量很單薄,是幸好有當地的人,雖然很貧困,卻是慈濟人去帶動之後,非洲的慈濟人,起頭從南非去,慢慢他們自己自立起來。當地的志工,雖然是非常的貧困,卻是歡喜,打開了心門,心靈財富,用不盡的歡喜心,用不盡的安忍心,他們在那個地方就這樣的生活。他們沒有感覺很苦,在忍,沒有啊!他們都是這樣過來,再遇到天災了,真的是苦,他們還是安分在那個地方,就是順天地,要不然能怎麼辦呢?呼天不應,叫地不應,要怎麼辦?

慈濟人開始準備關懷、發放等等,去勘查的過程,莫三比克也是一樣,傳回來一張一張的相片,讓人心很不忍。看到他們同樣展開笑容,同樣在發放的時候是那麼快樂,看到他們的房子,看到他們的環境,看到他們破爛的屋子裡面,還浸著水,周圍都是水,都是溼的,到底他們是怎麼活下去呢?他們的臉上還是笑容,忍而無忍。菩薩自己,就是當地的菩薩,發心的人,他們打開心門,他們一無所有,但是富有愛,同樣走很長,走很遠的路,這樣背著米去付出。這種明知那個地方苦,自己也苦,但是他們不感覺苦,他們願意付出,這種堪忍,也有充分的愛。

像辛巴威,辛巴威的志工,走過了幾百公里的路,卻是還是在水中,到處都還是水,車不能過,人能過,因為人用腳去感覺,去先探路,安全嗎?水雖然這樣這樣在流,橋也斷了,但是人,汽車,車放著,東西背著,還是涉過水。看這個路車還能過嗎?不能過,走路。好幾個小時,從黃昏而走到晚上,暗暗的路向前走,到達,半夜了,趕緊張羅,在那個地方,背著米,本來是要去發放,他們將這些米趕緊打開,煮了。

他們連高麗菜也抱去了,抱了五百顆的高麗菜從遠方來,將米也是這樣扛來,這樣好幾百公里,辛辛苦苦,抱高麗菜、扛米到那個村莊。在那裡很簡單,鍋子,有鍋子,有石頭,他們就能生火在那裡煮,能夠供應,徹夜一直到天亮,五千多份,那到底是怎麼做,不可思議啊!你們想,這就是「入塵勞以應物」,這就是菩薩,「無往而不安樂」,他們在那裡發放之後,吃到飯,看他們在吃飯,雖然用手抓,很餓了,也這樣開心地笑了。吃高麗菜飯,很歡喜。

我們再去發放米,看到他們這樣載歌載舞,編出歌曲來,他們在救濟是這樣,這麼一連串的辛苦。拿回來給我看那個畫面,我自己感覺很佩服,佩服菩薩,這種惡劣的環境,他們堪得忍耐,他們願意投入。所以「無往而不安樂」,看到他們走過的地方,他們這麼苦,但是他們這麼的快樂,身心輕安自在,實在是無法去形容,這叫做菩薩。雖然自己是這麼的貧困,依正二報在那個地方,他們堪得忍,「我不入地獄,誰入地獄」,他們既來之,則安之,就是在那個地方,真的是很不容易。所以,我們很感恩文殊菩薩,他當機者,問佛陀,佛陀要為我們開出一條路,要如何忍耐,來保護我們的心。

所以,前面的文:「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
《法華經安樂行品第十四》

是要如何讓大家在那個地方,心能安定下來,還是保持著,那柔和善順的心理呢?你既然願意投入了,你的心怎麼不穩定呢?你的心怎麼這麼卒暴,這麼的卒暴,這種很鬱悶,或者是很快速脾氣就表現出來了,很快速就是展現出了不耐煩。這種很卒暴,這是我們的心理堪不住,就現出形象出來,那個形態很難看。這就是很擔心,我們要發心,要做菩薩,難道可以做到發脾氣嗎?難道可以做到用,這種很不好的態度,這樣的臉色給人看呢?這樣不行!

所以,這段經文,竟然是這樣教我們,佛陀來教我們,教我們能夠很柔和善順,不要卒暴,要用什麼心去安頓。還要「心亦不驚」,「不可以惶恐,你怕什麼呢?這麼快就這麼著急,不可以啦!」這個境界,非洲當地的志工,我都看到了,感恩!感恩世間就是這樣,感恩經典已經,前面就已經提出來這樣講了,所以,法譬如水,哪一個地方有污垢,及時的水就浮現出來,這湧泉、清泉來淨化。是不是有辦法,這個水足夠去淨化嗎?足夠去滋潤嗎?當然,眾生剛強難調伏,還是要不斷耐心。

所以下面的文再這樣說:「又復於法無所行,而觀諸法如實相,亦不行不分別,是名菩薩摩訶薩行處。」

又復於法無所行
而觀諸法如實相
亦不行不分別
是名
菩薩摩訶薩行處
《法華經安樂行品第十四》

經文這樣寫,我們就要很用心,不要偏差掉了。「又復於法無所行」,不是叫我們說:「這個法是這樣,不用做,不用去走。」不是哦!它就是要這樣教我們,要「常於妙法之中」,我們要去住在那裡面,在這個妙法裡面,我們的身心,永遠都是在這法裡面。

又復於法無所行:
又復常於妙法之中
敬順佛意
謙卑自牧
修心養慧命
勿謂於法能有所行

「敬順佛意」,我們要時時我們要有敬,恭敬修,既然要修行,我們要恭敬,我們要尊重,尊重佛陀這樣教育我們,所以要有尊重修、無餘修、無間修、長時修,要修得我們「謙卑自牧」。

我們自己要謙卑,我們自己心要好好修習,心要好好有滋養。就像在養羊,為什麼基督教叫做牧師呢?牧師,他自己自比喻就像牧羊人。是啊,我們也是牧羊人,我們的牧羊人,我們是向我們內心,我們的慧命要好好修。所以,「修心養性,端正行為」,這是我們的慧命。所以我們要謙卑,做人不要自大,我們若自大就容易卒暴。雖然做好事,我們若有自大,這個卒暴的心就會起,這樣的心理,我們真的要時時自我警惕,我們為「敬順佛意」,要「謙卑自牧」,很重要!要好好用心。

我們要「修心養慧命」,要修心養性,調養好我們的慧命。所以,「勿謂於法能有所行」。不是求法,法會為我們加持,不是呢!是我們要用法在我們的心裡,不光是說法加持我們。有很多人,「師父啊!您為我加持。」其實師父有時候坐下來,就站不起來了,要怎麼加持呢?也是人啊!人無法加持人,就是為你祝福,你自己的內心要自己去用心,有聽到什麼法,聽進去,你開始起行,自己要身體力行。行就是修行,要自己「謙卑自牧」,我們自己要修行,要用功,要修行。修行要修在哪裡?修在我們的心,我們要調養我們的慧命,要自修,不要只是想:法,我若誦經,就得到保佑,不是這樣,所以不要只是倚重這個名相,我們是要吸收在內心,很自然地付出,這才重要。

法即一切行法
雖行是法
而不住相
名無所行
若有所則有能
能所相對立
物我成敵
橫逆難免怨懟

「法即一切行法。雖行是法,而不住相」。我們在說的法,就是不住相。就像開頭所講的,若有感覺到腳,那就是腳在痠在痛,痠痛就要忍。沒有感覺到腳,那就是我們很健康,兩隻腳向前走,向前跑。同樣的道理,這住行,住相,我們要行在法中,所以不住相。不是要炫耀給人家看,說:「你看,我是在誦經的人,我是在修行的人。」你在誦經,你可知道經的道理?你在修行,你有真的自牧自己的心,有謙卑自牧嗎?這就是我們要自己自問。

所以,「不住相」。不要覺得:「我很大,你們都要聽我的,因為我做很多,所以我掌控一切。」不要這樣,這叫做「住相」。所以,若能夠這樣,叫做「無所行」,就是「觀諸法如實相」,但是「亦不行」,不分別。我們要如何能夠在那個,「法無所行」?就是不住相,不用去執著在那個相。《金剛經》無相,「無人相、無我相、無壽者相」等等,就是要我們不住相,不執著,那叫做「無所行」,於法無所行。其實,我們是在法的裡面,哪還有什麼法呢?我們就是這樣「敬順佛意」去走,我們謙卑自牧就對了,好好修養我們的心,在人間好好互相對人、對事。

所以,「若有所則有能,能所」。這個「所」,就是「能」的相對,有我,能夠給人東西的人,有人,是我所布施出去的。那個量,和人這個相。但我們是付出無所求,感恩。對天地苦難眾生付出,無所求,感恩!這才是真正,我們在受持這部經的道理。所以,我們「無所行」,「能」和「所」對立,這個有「能」,有「所」,那就有「相」對立。所以,「物我成敵」。我們若一直執著那個相,自然就人我相對立了。「你怎麼都不要聽我的?」「我為什麼要聽你的?」那就相對立。同樣在做,但是會變成有的人要掌權,有的人不肯受折服,但是也是想要做,所以變成了「橫逆難免怨懟」。彼此之間就會有怨言,這就是因為有人相、我相的對立;有能付出和有所付出的量,這就是對立。所以,我們要一切空,付出無所求。「而觀諸法如實相」。

而觀諸法如實相:
而當觀察一切諸法
本來空寂如實之相
即所行之法
而觀一切諸法
如實相無相
亦無所行
亦不分別
觀無所觀
行無所行
情識都忘
是非雙泯
世出世法打成一片
方名平等觀法
菩薩趨操
如是而已

我們觀諸法如實相,「觀察一切諸法,本來空寂如實之相」,這才是真正的道理,道理是無形、無體相。這個道理,這是常常和大家說過的。「即所行之法,而觀一切諸法」。我們走過去,我們所做過去的一切,我們心要很仔細、細心去付出,了解付出去,付出去就沒有什麼,一切皆空,「三輪體空」;沒有我能布施的人,沒有我所布施的量,沒有接受我付出的人,這都沒有了。我們也是常常這樣在做,也是這樣在說,這叫做「如實相無相」。

「有相啊,明明那些眾生在受苦。」「有啊,他有苦難相,我們去付出,明明就有這些量去付出,那怎麼能夠說無相?」實在有這樣的苦,也有這樣的量,但是付出之後,我們就要趕緊祝福,就是沒有「你應該感恩我」,沒有「我已經付出多少」。數量一直疊上去,對我們行布施的人、行法的人,是一個很大的負擔。我們要輕安,我們要自在,就是做了之後,放下了。付出之後,那就過去了,這樣心才會很輕安,才會很自在。所以,「亦無所行」。因為這樣沒有相,我們就不用再去執著了,執著「能」、「所」,我們就不需要。「亦不分別」。不用去分別你、我;你是接受的人,我是付出的人,都不用分別。「觀無所觀」。這樣在關懷,但是關心之後,就不用掛心,不用常常掛在那個地方。「行無所行」,做過就好了。所以,「情識都忘」。這個「情」就是這樣,覺有情人付出為眾生,這應該的,付出之後,我們就將它忘記了,就不要掛在心裡。「情識都忘」。我們的意識裡面,也不用再常常去記掛著。

所以,「是非雙泯」。就是對或不對,過去就好了。做過了,對的,很感恩,感恩大家,感恩自己;這個念頭、這個行動對了,利益人群,做得對了,感恩,過了。或者是有什麼樣的過節,過不去的,趕緊彼此之間互相,沒有過不去的,善解、要包容,這樣就沒有再記恨的心在,所以不要常常放在我們的心,推不掉。所以,「世出世法」,這樣能夠「打成一片」。我們要出世,就是要修行,不要在這個煩惱無明的環境中,我們不要,我們要離開了。我們不著種種的名利,但是人間的苦難,我們還是要入世。佛陀用出世的心,來做入世的一大事,我們就是要學佛,出世的心做入世的事情。所以,出世、入世的法;全都一樣,「方名平等觀法」。一切眾生平等,這就是我們心的觀念,平等觀。「菩薩趨操,如是」,我們的方向就是這樣,我們所堅持的、要操作的,就是這樣。這就是我們對事理的看法。

亦不行不分別:
唯恐人聞說法
性本寂
便謂如空
無所分別
亦勿行此無分別見

「亦不行不分別,唯恐人聞說法性本寂」。我們最怕的,就是怕人聽法、說法,「性本寂。便謂如空,無所分別,亦勿行此無分別見」。在這個地方,我們要大家要很謹慎,不要偏空,也不需要執有;不偏空、不執有,這樣我們才能走在中道。我們的「生」,就是緣一個「識」而來,而且我們凡夫依因緣果報而來,聖人是依願而來。不論是隨著「因緣法」來,或者是乘願而來,無不都是就是要有這分,本空寂的觀念。所以,我們現在在學佛,就是要學佛性,能夠了解一切都是空寂。

所以,「謂如空」。空,但是不要偏空,無所分別,不是這樣;裡面看不到,但是很充實的道理,叫做「真空妙有」。所以,「亦勿行此無分別見」。也不要就是偏空了,說一切無分別,男女無分別,物我無分別。明明你在這間房子,一定要有門才能進去,難道你可以說:「反正有房子就好,不用有門。」不用有門,你要如何進去?總是我們這個形相還是有,門,你過了之後,就能這樣進來,不是站在門裡不進來,就是過不去。總而言之,道理,一理若通,萬理是徹。

是名
菩薩摩訶薩行處:
如是而行
是名菩薩之所行處
依佛教以弘經三軌
是菩薩行處即:
一、入慈悲室
二、著忍辱衣
三、坐法空座。

所以,「是名菩薩摩訶薩行處,如是而行,是名菩薩之所行處」。各位,能量就是這樣,菩薩的行處,依佛所教,弘經的「三軌」,入如來室,著如來衣,坐如來座,這就是我們的目標。修行的過程,就是要這樣走過來,所以,我們要時時用心,在我們真真正正的修行,不要有卒暴,也不要驚惶,在這個人間,這個大自然,眾生共業,濁惡世中如何去面對,唯有我們要用佛的教法,寬心、耐心,要時時多用心!
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發表主題: 回復: 20180710《靜思妙蓮華》行中道法 觀如實相 (第1388集) (法華經·安樂行品第十四)   周二 7月 10, 2018 1:09 pm

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發表主題: 回復: 20180710《靜思妙蓮華》行中道法 觀如實相 (第1388集) (法華經·安樂行品第十四)   周日 8月 05, 2018 6:21 pm

Explanations by Master Cheng-Yan
Subject: Observing the True Appearance of All Dharma (行中道法 觀如實相)
Date: July.10.2018

“Those great beings affirmed that they had attained non-arising patience and could endure many difficult things, whereas those who had newly received predictions feared the many hardships of the Saha World. Because of this, they became fearful, claiming to have not yet cultivated patience and to lack the strength to endure. They wished to accept and uphold [the sutra] in order places.”

Let us think back. The Chapter on Encouragement to Uphold the Sutra and the Chapter on the Practice of Bringing Peace and Joy are connected. We must not forget the previous [teachings]. In the previous [chapters], the Buddha bestowed predictions upon His disciples. The disciples feared the Saha World and made vows to go to other places to transform sentient beings. The great Bodhisattvas were able to comprehend the Buddha’s mind and give rise to courage and diligence; they were fearless, with great benevolence, courage and diligence. So, “Those great beings affirmed that they had attained non-arising patience.” They bravely volunteers themselves, believing they had attained “non-arising patience.” Anywhere throughout the universe, be it in nature or among humans or wherever, whatever others found difficult to endure they already saw as something very ordinary. Things like these already posed no hindrances to these spiritual practitioners. So, they “could endure many difficult things.” With effortless patience, they endured without feeling like they were enduring anything. When we feel like we are enduring, we are enduring. This is very painful. If we can view hardships as something that comes naturally, this will be a very healthy [mindset]. For example, in our everyday life, we do not realize that our body is breathing. This means our breathing is smooth and healthy. When our arms and legs move freely and there is no pain or disability, this is what it means to be healthy. Sometimes, when we take a step, we say, “Ow! My foot hurts. My legs are sore. I cannot squat down. I cannot stand back up.” We also have to endure this pain. When this happens, we have feelings in our body, so we must endure. When we do not feel [pain], we are in good health. When we move our body just like before, [sometimes] we feel this unbearable pain; why? Because we are not healthy. When we do not need to endure [pain] and can go about our lives as usual, this means we are healthy in body and mind, and we can go about our lives with ease. In this world, in interpersonal relationships, in the passing of time, we will sometimes face adversity. If we are aware of this adversity, we can be mentally prepared. Then, we will be clearly aware that this situation will occur, and this is what will happen when it does.

When we know in advance that a typhoon is approaching, we will quickly fortify structures in preparation. We [used to] pull cables over the houses. In the old days, no matter the house, they were all very simple. So, when a typhoon came, they would use thick iron cables to secure the roof. They tied the cables to large rocks on the ground to reinforce [the roof] so it would not be blown away. If [the wind] ripped up a corner of the roof, this could be very dangerous. So, we had to make sure the corners of the roof were very secure. So, when they pulled the cables over, they had to pay attention to the roof’s corners. The greatest fear was that the wind would rip up a corner, because then, the slightest wind would find a way to go under the roof, and then a big wind could rip the entire roof off.

The principle is the same. When we are always prepared, everything will be ok. All the principles in the world are the same. In nature, there is the wind and the waves. This is how nature is supposed to be. In the past, people said that the climate must moderate itself. So, there were the four seasons, and there would be typhoons in the summer. This was simply the climate moderating itself. However, [the weather] did not used to be as extreme as it is now. In the past, [the weather] was very moderate. It rained in the rainy season, and there were typhoons during the typhoon season. Although everyone lived a very simple life, they knew the importance of being prepared. Back then, wherever a typhoon came, it was never as big [as today’s]. We were prepared for it. They typhoons would come from the north. When these winds came, they came [from the north]. Later, they would come from the south. This was called the “returning south wind.” The typhoon would leave and turn into the returning south wind. Then everyone would open their doors and resume their lives. This is how life was in the past. We knew to take preventative measures, but it was very simple [back then]. So, in living so simply, everything comes very naturally. A natural life is healthy. However, in the [modern world], there has been more and more pollution. We are polluting this vast world, so the climate is changing and everything is completely different. Houses nowadays are very sturdy. Steel rods can cement are very sturdy. But a truly powerful typhoon can still damage these material structures, to say nothing of simple structures!

This really does seem to be very out of balance. The world has lost its balance. [Bodhisattvas] must come to this world and go among people, but people are both stubborn and hard to tame. Bodhisattvas must also deal with nature and this world. So, in this Saha World, both the internal and external conditions are not very ideal. In spiritual practice, we hope for an ideal life where we can transcend and liberate ourselves from the [challenges] of nature and liberate our body and mind. This is what spiritual practitioners hope for.

However, our most important goal is the one great cause that Sakyamuni Buddha hoped for in this world. Because there will be so much suffering in the future, because sentient begins will suffer even more, Sakyamuni Buddha’s heart went out to them. He clearly knew of this suffering. Where does suffering come from? It all comes from the human mind. Due to our state of mind, our minds [influence] external states, leading to conflicts among people. Or our desirous thoughts and so on accumulate and bring many disasters upon the world, whether they are natural or manmade disasters. Natural and manmade disasters must both be treated at the source, which is the human mind. Indeed, we need to bring purity to people’s minds. To bring purity to people’s minds, we need the Dharma. “The Dharma is like water.” It can cleans the defilements in sentient begins’ minds. So, the Buddha hoped that the Dharma will be continually passed down. However, while typical spiritual practitioners engage in spiritual practice and more thoroughly understand the world’s suffering, the source of suffering is in people’s minds which are hard to tame; this makes them afraid and makes them want to escape. So, we must go through training to nourish our wisdom-life to become vibrant and strong. When our wisdom-life is vibrant and strong, we will form great aspirations and make great vows. Earth Treasury Bodhisattva said, “Until all have been transformed, I will forego enlightenment. If I do not enter hell, who will?” This is the vow of a great Bodhisattva. He clearly knew there would be suffering there, so he felt that he must go. This is great loving-kindness, great courage and great diligence. In this world, this is the power capable of saving and transforming sentient beings.

So, “Those great begins” were well aware that there would be suffering, but they examined their own courage and knew that they had attained “non-arising patience.” Whether it was nature or their own bodies and minds, they would be able to face them. So, they “could endure many difficult things” and were willing to offer up their bodies. But “Those who had newly received predictions freed the many hardship of the Saha World.” Because of this, “they became fearful” in their minds and wanted to escape [from this world]. They kept thinking that they were not cultivated enough and that their power of patience was insufficient, so they would be unable endure it and would be unable to take up this vow. So, they wanted to go to other lands and continue to engage in spiritual practice.

He conditions in other lands were not as harsh. So, they were willing to go to those places to accept and uphold the sutra. They were willing to practice in those places to transform sentient beings. Here, “accept and uphold” means to embrace [the sutra] and put it into practice; it means to “seek the Dharma and transform others”. This requites constant cultivation. “What Manjusri Bodhisattva meant was that, when Dharma teachers spread this sutra in the era of Dharma-degeneration, though they will be able to endure hardships, it is better to face no hardships or hindrances while upholding the sutra.”

What Manjusri meant was that when Dharma teachers spread this sutra in the era of Dharma-degeneration, though they will be able to endure hardships, it is better to face no hardships or hindrances while upholding the sutra. So for the sake of the recipients of the teachings, he asked the Tathagata about methods for protecting the mind. [The Tathagata said] to abide in the Four Practices of Bringing Peace and Joy with the body, speck, mind and sincere [vows].

This is Manjusri Bodhisattva’s great wisdom and great compassion. He saw those who would not dare to [return here] as well as these Bodhisattvas who bravely volunteered themselves to do so. Out of compassion, Manjusri Bodhisattva, among the assembly, asked the Tathagata how spiritual practitioners and those who uphold the sutra could protect their minds. So, he asked the Buddha about “methods for protecting the mind”. How can we protect our minds? If we will encounter so many hardships, dangers and evils in this world, how can we face them? What methods can we use to protect our minds? Thus, the Buddha taught the Four Practices of Bringing Peace and Joy. These Four Practices of Bringing Peace and Joy are to use the body, speech, mind, as well as our very sincere [vows]. We must mindfully seek to comprehend this.

“This refers to the four methods of bringing peace and joy that the Tathagata taught. He demonstrate that when Bodhisattvas attain these wondrous practices for upholding the sutra and can realize and practice them, they will certainly bring peace and joy. We must follow these Four Practices, for they are instructions bestowed by the World-Honored One.”

Those who can realize and practice them are called people who uphold the sutra. They are able to realize what the world’s principles are like and what the state of the human mind is like. The future world would be full of so many hardships and difficulties. This evil world of turbidities would be ever-changing. To respond to capabilities and dedicate ourselves among people we must practice the Four Practices of Bringing Peace and Joy. Then, we “will certainly bring peace and joy”. Our minds must peacefully abide in this ever-changing world of evil turbidities. How can we get our minds to abide peacefully? To help our minds peacefully abide, we must “follow these Four Practices” with our body, speech, and mind and our sincerity; we must give with sincerity. These are the “instructions bestowed by the World-Honored One”, the Buddha. We must earnestly put our minds into upholding them and putting them into practice.

To uphold and practice the True Dharma, we can humbly engage in these practices. Then, as we traverse the evil world, we will uphold the sutra. As we go among the mundane world’s troubles to respond to all beings, no matter where we go, we will bring peace and joy. Our bodies and minds will be peaceful and at ease.

“To uphold and practice the True Dharma of Suchness, we can earnestly engage in these practices.” As humans, to “humble engage”, we must be very earnest as we use our bodies to put [the Dharma] into action. This is what it means to be earnest and courageous. I often say, we must work “with our heads bowed”. Not only should we put the Dharma into action, we must never be arrogant; instead we must be humble and earnest as we serve others. “We go among the mundane world’s troubles to respond to all beings”. We are willing to enter this evil world. we are clearly aware of its evils, so we must walk into [this world] with courage. As we enter [this world], we must be vigilant. Since we have come to this world, since we are here, we must be at peace. But we must be very vigilant as we enter into this world of evil turbidities. We must uphold this sutra, put its principles into practice and go among people to bring them purity. “The Dharma is like water.” We go to the places that are most in need of water and provide them with the Dharma-water. So, since we clearly know these places suffer from drought, that the sentient beings there suffer greatly and find it difficult to survive, we are willing to go to these places. The principle is the same. We go among the mundane world’s troubles to serve and respond to all beings. In such an evil world and under such harsh conditions, we are willing to bring this Dharma there, to enter into this evil world. Among the troubles of this mundane world, sentient beings have many afflictions and so much ignorance. In a world of constant turmoil, people’s minds are dry and lack Dharma-water. So, we must go to provide it for them. “Wherever we go, we will bring peace and joy”. We willingly go to serve them. We saw what these people attained; once relieved of their hardships, they were able to abide in peace.

I saw our Humanistic Culture [staff] from Da Ai TV; our reporters visited Africa. [In 2017] there severe storms and flooding in Mozambique and Zimbabwe. These two are neighboring countries. Water flooded these two countries and the wind blew down countless houses. This is because their houses were not quite houses, but dilapidated grass hut and go on. they were [so dilapidated] to begin with that they could not withstand the slightest wind, let alone strong winds and floods. When they first started, whether in Mozambique or Zimbabwe, there were very few Tzu Chi volunteers who were able to lead and mobilize people; they were greatly lacking strength. Luckily, there were locals. Although they were very poor once the Tzu Chi volunteers mobilized them, the local Tzu Chi volunteers in Africa, starting from South Africa, slowly became self-sufficient. The local volunteers, despite being very poor, were very joyful. They opened the door to their hearts and their spiritual wealth to find limitless joy and limitless patience. This is how they live in that place. They do not feel this is suffering to be endured. No. This is all part of life for them. To encounter another natural disaster was truly awful, but they still abide peacefully in that place, following the will of nature. What else can they do? Nature does not respond to our calls. What can be done? Tzu chi volunteers began preparations to care for them and hold distributions and so on. When they did a disaster assessment in Mozambique, it was the same. They sent back picture after picture. [The pictures] were all heartbreaking], but we still saw [everyone] smiling. They were still happy doing relief distribution. We saw their homes and their surroundings, how their dilapidated houses were still flooded with water. The water was everywhere; everything was soaked. How were they able to live on like this? Yet, they still had a smile on their faces. This is effortless patience. These local Bodhisattvas formed aspirations and opened the door of their hearts. They have nothing at all, yet are rich with love. They also traveled a long way by foot, carrying rice on their backs to give out. They clearly knew this was a place of suffering, and they suffered themselves, but they did not feel it as suffering. They were willing to serve others. Despite how difficult it was to endure, they were still full of love. This is like in Zimbabwe. The volunteers in Zimbabwe traveled several hundred kilometers, and it was still flooded there. There was water everywhere. Cars could not cross, but people could. This is because they could feel with their feet and test the road first to see if it was safe. The water was flowing and the bridges were broken, but people left behind their cars, carrying things on their backs as they waded through the water. they checked to see if cares could cross the road. They could not, so they went on foot. It took them several hours. From dusk until nightfall, they walked forward in the dark, arriving in the middle of the night. They had to move quickly in that place. They had carried the rice they meant to distribute. They quickly opened up the rice and cooked it. They had also carried cabbages. They carried 500 cabbages from so far away, as well as the rice. Like this, they traveled several hundred, kilometers, working so hard to bring the cabbages and rice to that village. Once they got there, it was simple. There were pots and rocks, so they were able to build a fire and cook to provide [meats] for people. They worked all through the night until dawn. They made over 5000 meals. How did they do it? It was incredible! Just think about it. This is how they “go among the mundane world’s troubles to respond to all beings.” They are Bodhisattvas. “Wherever we go, we will bring peace and joy.” After the distribution, they watched them eat. Though they are with hands in great hunger, they were still smiling so happily. They were so happy to have cabbage and rice. Then they went to distribute rice again. We could see them singing and dancing; they made up a song. When they did disaster relief, this was the series of hardships they faced. Truly, when they brought the footage back to show me, I felt such great admiration for them. I admire these Bodhisattvas who faced such harsh conditions and were still able to endure. They were willing to go ad dedicate themselves. So, “Wherever we go, we will bring peace and joy.” We saw where they had traveled. They worked so hard, but they were so joyful and their bodies and minds were peaceful and at ease. It is truly indescribable. This is what it means to be a Bodhisattva. Although they are also in poverty there due to their direct and circumstantial retributions, they are able to endure. “If I do not enter hell, who will enter hell?” Since they are there, they must be at peace. In that place, this is really not easy to do. So, we are very grateful to Manjusri Bodhisattva. He served as the recipient of the teachings and asked the Buddha questions so that the Buddha could teach us how to be patient and how to protect our minds.

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

How could He help everyone at that place to bring peace to their minds and maintain a gentle, virtuous and compliant state of mind? Since you are willing to dedicate yourselves, how could your minds still be irresolute, impulsive and ill-tempered? We are so impulsive and ill-tempered that we get very depressed and get angry very quickly. We are quick to show our impatience. This is how impulsive and ill-tempered we are. Our minds are unable to endure, so we show others a very ugly disposition. This is very worrisome. We must make aspirations as Bodhisattvas. How can we have such a bad temper? How can we treat others with such a rude disposition? This will not do.

So, this is what this sutra passage teaches us. The Buddha came to teach us to be gentle, virtuous and compliant and to never be impulsive or ill-tempered. What mindset should we use to calm [others]? Also, our “minds [must] remain undisturbed….” Do not be afraid, what is there to fear? We cannot become so anxious so quickly! [We have seen] this state of mind in our local volunteers in Africa; we have seen this, and I am so grateful! I am so grateful that the world is like this, and I am grateful that the sutra has already discussed this for us. So, the Dharma is like water. Wherever there are defilements, the water will emerge in time. This pure, flowing spring will bring purity. Will this water be able to bring purity? Will it be able to nourish us? Of course! But sentient beings are stubborn and hard to tame, and we must still maintain constant patience.

So, the next sutra passage states, “… and furthermore, when they have nothing to practice regarding the Dharma and observe the True Appearance of all Dharma without any action or discrimination, this is known as the place of practice of Bodhisattva-Mahasattvas.”

This is written in the sutra, we must be mindful and refrain from deviating “…and furthermore, when they have nothing to practice regarding the Dharma is not telling us, “This is how the Dharma is”. You do not need to do anything, you do not need to go [among people]. No This is teaching us to abide forever in the wondrous Dharma. We must abide there within this wondrous Dharma so that our body and mind will forever be within this Dharma.

… and furthermore, when they have nothing to practice regarding the Dharma: Furthermore, we must abide forever in the wondrous Dharma and reverently follow the Buddha’s intent. We must be modest self-disciplined. We must cultivate our minds and nurture our wisdom-life. When it comes to the Dharma, we should not say we are [people who] have something to practice.

We must “reverently follow the Buddha’s intent.” We must always be reverent and practice with reverence. We want to engage in spiritual practice, so we must be reverent. We must respect what the Buddha taught us. So, we must engage in practice with reverence, practice with nothing further, uninterrupted practice and extended practice. We must practice to become “modest and self-disciplined”. We ourselves must be modest. We ourselves must earnestly cultivate our minds and earnestly nurture our minds. This is like raising sheep. Why are pastors called that in Christianity? Pastors compare themselves to shepherds. Yes, we are also shepherds. Our shepherding is directed inwardly at our minds as we earnestly cultivate our wisdom-life. We must “cultivate our mind, refine our character and correct our behavior.” This is our wisdom-life. So, we must be modest. We cannot become arrogant. If we become arrogant, we will easily become impulsive and ill-tempered. Even if we do good deeds, if we are arrogant, this impulsive ill-temper of ours will flare up. This state of mind is something we must constantly be vigilant of. To “reverently follow the Buddha’s intent, we must be modest and self-disciplined.” This is very important, we must be very mindful. We must “cultivate our minds and nurture our wisdom-life.” We must cultivate our minds, refine our character and nurture our wisdom-life. “When it comes to the Dharma, we should not say we are [people who] have something to practice.” We do not seek the Dharma to gain blessings. No. We [seek it] to apply the Dharma in our minds. We do not just seek to gain spiritual protection. There are so many people who say, “Master, please give me spiritual protection.” But in fact, sometimes when I sit down, I have a hard time standing back up. How can I give you protection? I am also human! A human cannot be a spiritual protector for humans. I can only wish you blessings. You must be mindful on your own, take to heart any Dharma that you hear and start to put it into practice. You must put it into practice yourself. This practice is spiritual practice. We ourselves must be “modest and self-disciplined.” We must engage in spiritual practice ourselves. We must work hard at our spiritual cultivation. What is it that we cultivate? We cultivate our minds. We must nurture our wisdom-life. We must cultivate ourselves and not simply think, “[I have] the Dharma; if I recite the sutra,” “I will be blessed.” This is not how it works. So, we must not depend on names and appearances. We must take [the Dharma] to heart and naturally give of ourselves. This is very important.

“Dharma” refers to all practices of the Dharma. As we practice this Dharma, we must not be attached to appearances. This is what it means to have nothing to practice. If there is something to practice, there must be someone to practice it. The appearances of subject and object stand in relative opposition. This is how we make enemies with others. Then we will encounter adversity and hardship, and this will inevitably give rise to grievances.

‘“Dharma’ refers to all practices of the Dharma. As we practice this Dharma, we must not be attached to appearances.” As we discuss the Dharma, we must not be attached to appearances. This is like what I said at the beginning; if we feel our feet, that means our feet are sore and aching. We must endure this soreness and pain. If we do not feel our feet, that means we are very healthy and these two feet will take us forward. The principle is the same. As we abide in practice, [we must not] be attached to appearances. We must practice within the Dharma, so we must not be attached to appearances. We do not brag to people and say, “Look at how I recite the sutras. I am a spiritual practitioner.” We recite the sutras, but do we understand their principles? We engage in spiritual practice but are we truly shepherding our own mind, practicing modesty and self-discipline? This is what we must ask ourselves. So, “We must not be attached to appearances.” We should not feel, “I am so great, you all have to listen to me. Because I have done so many things, I am in control of everything.” We must not be like this; this is “attachment to appearances”. So, if we are able to accomplish this, this is called “having nothing to practice”. This is “observing the True Appearance of all Dharma,” but “without any action,” without discrimination. We must learn how to be in a state where we “have nothing to practice regarding the Dharma,” which means we are not attached to appearances. We do not need to be attached to appearances. The Diamond Sutra talks about ‘non-appearance. There is no view of a human, no view of self and no view of a lifespan”. This means we must not be attached to appearances. This is called “having nothing to practice”. There is nothing to practice regarding the Dharma. In fact, when we abide in the Dharma, how could there be any other Dharma to practice? In this way, we will be “reverently following the Buddha’s intent”. We will practice modesty and self-discipline and earnestly cultivate our minds in our dealings with people and matters. “If there is something to practice, there must be someone to practice it, subject and object”. This “object” stands in relative opposition to the “subject”. There is a self, who can give to others. There are others, those we give to, appearances of people and the amount given. We give without expectations and are grateful. We help the world’s sentient beings in suffering, asking nothing in return, and we are grateful. This is what it means to truly accept and uphold the principles of this sutra. So, we have “nothing to practice”. “Subject” and “object” stand in opposition. When there are both “subject” and object,” there is opposition of these appearances. So, “This is how we make enemies of others.” If we remain attached to that appearance, naturally we will come to stand in opposition to others. “Why don’t you listen to me?” “Why do I have to listen to you?” This is opposition of appearances. People want to do [good], but when some people want to be in control, others will be unwilling to follow even though they want to do [good]. Then, we will “encounter adversity and hardship, and this will inevitably give rise to grievances.” We will have grievances against one another because our views of self and others are in opposition; [We will cling to] our ability to give and the amount we give. This creates opposition. So, we must [realize] that everything is empty and give without expectations. “Observe the True Appearance of all Dharma”.

Observe the True Appearance of all Dharma: We must observe the True Appearance of all phenomena as inherently empty and still. In all the Dharma that we practice, we must observe in all phenomena that True Appearance is of non-appearance. Then we will have nothing to practice, and we will not discriminate, either. We must observe with nothing to observe and practice with nothing to practice. We must forget our emotions and consciousness, eliminate [our attachment to] right and wrong and blend the worldly and world-transcending Dharma into one. Only then can we be said to have the Dharma of impartial contemplation. Bodhisattvas’ aspirations and actions are just like this.

We must observe the True Appearance in all. “We must observe the True Appearance of all phenomena as inherently empty and still.” This is the true principle. The principles are intangible, without substance and appearance. This is the principle. I am always telling everyone about how, “in all the Dharma that we practice, we must observe [this] in all phenomena.” Along this path that we walk and in all things that we do, we must carefully and thoughtfully give of ourselves to others. As we give, we must understand that there is nothing to giving; everything is empty. According to the Three Spheres of Emptiness, there is no person who gives, there is no amount that we give, and there is no person who receives. There are none of these things. We must give constantly like this; we are always discussing this. Thus “True Appearance is of non-appearance. But there are appearances! Those sentient beings are clearly suffering. Yes, they have the appearance of suffering.” “We must go to help them.” Clearly, we gave this amount, so how can there be no appearances? This suffering really does exist, and we gave this amount. But after we give, we must quickly give them our blessings. We must not think, “You should be grateful to me” or “This is how much I have given.” If we are always calculating, for those of us who practice giving and practice the Dharma, this will become a huge burden. We must feel light and at ease. This means that after we give, we must let it go. Once we give, it is in the past. Then our hearts will feel very light and at ease.

Then, “we will have nothing to practice.” Because there are no appearances, we no longer need to attach ourselves to “subject” and “object”. We do not need to do this. “We will not discriminate either” We do not need to discriminate, saying, “You are the recipient; I am the giver.” There is no need for any discrimination. “We must observe with nothing to observe.” We must care for others in this way, but after we care for them, we do not need to worry about them or constantly worry about that place. We must “practice with nothing to practice.” Once it is done, it is done. So, “We must forget our emotions and consciousness.” Our “emotions” are like this. Awakened sentient beings serve sentient beings. This is what we must do. After we give, we must forget. We do not need to keep worrying about it. “We must forget our emotions and consciousness” Our consciousness does not need to dwell on this forever. So, we must ”eliminate [our attachment to] right and wrong”. Whether it is right or wrong, we must let it go. If we did the right thing, we must be grateful. We must be grateful to everyone and to ourselves; we had the right idea and did the right thing. It was right of us to benefit others. We are grateful for this, and it is now past. If some kind of conflict arises or there is something we cannot let go, we must quickly resolve it with the other person. We must not hold grudges over anything. We must be understanding and forgiving. Then, we will not hold grudges in our hearts; we must not constantly dwell on things, unable to let them go. So, “the worldly and world-transcending Dharma” can be “blended into one “like this. Transcending the world requires spiritual practice. We do not want to dwell in this place of afflictions and ignorance. We want to leave [this place]. We are not attached to fame and fortune. But the world is full of suffering, so we must enter into this world. The Buddha had a world-transcending mindset as He came to this world for His one great cause. We must learn from the Buddha to have a world-transcending mindset as we enter this world to do worldly things. So, the world-transcending and worldly Dharma are completely the same. “Only then can we be said to have the Dharma of impartial contemplation.” All sentient beings are equal. This is impartial contemplation. “Bodhisattvas’ aspirations and actions are just like this.” Our direction must be like this. What we persevere in, all our actions, must be like this. This is how we must view matters and principles.

“…without any action or discrimination: We fear that when people hear that and say that the Dharma is inherently still….”

What we fear the most is that when people hear and say that the Dharma is. “inherently still, they will say everything is empty and make no discrimination, and they will not even practice this view of non-discrimination.”

When it comes t this, everyone must be very vigilant. We must neither be biased toward emptiness nor attached to existence. By not being biased toward emptiness or existence, we can walk the Middle Way. Our life comes from the karmic conditions of our “consciousness”. As ordinary beings, we come following our karmic retribution, while noble beings come following their vows. Whether we come following the “law of karma” or following our vows, we all need to [understand] this concept of inherent emptiness and stillness. As we learn the Buddha-Dharma, we must learn the Buddha-nature and understand that all things are empty and still. So, “Everything is empty”. However, we must not be biased toward emptiness and not [differentiate] at all.
It is not like this. Even though we cannot see them, [this emptiness] is full of many principles. This is “wondrous existence in true emptiness. They will not even practice this view of non-discrimination.” We must not be biased toward emptiness, saying that there are no differences, no differences between male and female no differences between objects and ourselves. We are clearly inside this room. We definitely need a door to enter it. How could we possibly say that our house doesn’t need a door? Without a door, how will we enter? We will always need these tangible appearances. With a door, we can step through it and go inside. [Otherwise] we still just stand there, unable to enter, then we will be stuck.

In short, if we understand one principle, if we understand one principle, we will understand all principles. So, “This is known as the place of practice of Bodhisattva-Mahasattvas. Engaging in spiritual practice like this is the place of practice of Bodhisattvas.”

We all have the power to do this. In the place of practice of Bodhisattvas, we must follow the Three Directives accordingly and enter the Tathagata’s room, wear the Tathagata’s clothing and sit upon the Tathagata’s seat. This is our goal. This is the journey of spiritual practice that we must make. So, we must always be mindful. We must genuinely engage in spiritual practice. We cannot be impulsive and ill-tempered. We cannot be afraid. In this world, sentient beings’ collective karma [manifests] in the natural environment. We must learn how to face this evil world of turbidities. We can only do this by applying the Buddha-Dharma with open-mindedness and patience. Therefore, we must always be mindful.

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