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 20180820《靜思妙蓮華》不說他過 口安樂行 (第1417集) (法華經·安樂行品第十四)

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20180820《靜思妙蓮華》不說他過 口安樂行 (第1417集) (法華經·安樂行品第十四) Empty
發表主題: 20180820《靜思妙蓮華》不說他過 口安樂行 (第1417集) (法華經·安樂行品第十四)   20180820《靜思妙蓮華》不說他過 口安樂行 (第1417集) (法華經·安樂行品第十四) Empty周日 8月 19, 2018 7:45 pm

20180820《靜思妙蓮華》不說他過 口安樂行 (第1417集) (法華經·安樂行品第十四)

⊙法有善法惡法,人皆於法計我,謂行善惡法中,本無有我人相,若善法謂是我,即惡法應無我,若惡法是我,善法應無我,眾生顛倒執持人我,因法執生妄計有我。
⊙「又,文殊師利!如來滅後,於末法中,欲說是經,應住安樂行。」《法華經安樂行品第十四》
⊙「若口宣說、若讀經時,不樂說人及經典過。亦不輕慢諸餘法師,不說他人好惡、長短。」《法華經安樂行品第十四》
⊙若口宣說:說人及經過。問:人有何過?經有何過?答:經有大乘小乘,人有大機小機。以乘對機,隨宜難解。
⊙經有顯性,廢權立實之過,破相隱實,開權之過。人有執理,不信漸修之過,執事不信,頓悟之過。
⊙苟性相雙融,經有何過?事理無礙,人有何過?若說有過,則惱亂其聽受之人,非口安樂,故戒之。
⊙亦不輕慢諸餘法師:亦不可以輕陵侮慢諸餘經典及說法之師。言弘經者不可倚恃法華之圓,而輕蔑偏權之法師也。
⊙佛尚以異方便,助圓實之正道,後世弘經,豈可輕慢權小。須順佛意,將護物機,故應戒之。
⊙不說他人好惡、長短:不歎毀,不說其他尋常人身中好惡長短之事。莫說他人之過,蓋受質二儀,天然之性,未嘗不全,血氣之情,未嘗不偏。

【證嚴上人開示】
法有善法惡法,人皆於法計我,謂行善惡法中,本無有我人相,若善法謂是我,即惡法應無我,若惡法是我,善法應無我,眾生顛倒執持人我,因法執生妄計有我。

法有善法惡法
人皆於法計我
謂行善惡法中
本無有我人相
若善法謂是我
即惡法應無我
若惡法是我
善法應無我
眾生顛倒執持人我
因法執生妄計有我

我、人,人、我,這兩字的名詞,「我」也是人,「人」也是我,但是在語言應用上,「我」就是我。這就是用我來做主宰,是我。他們大家,這些都是人,別人。他們是別人,我,就是我。我的什麼人,我的最親,我最不愛的人,這種我和人就在那個地方,起很多的分別相,在那個地方。這就是我們人生,都執著在這個名詞和相上面。所以,人我是非、事物、形相等等,都是人在分別。每一天口中,所對的環境,聲音就是不離開這些。「這是什麼東西,那是什麼東西」,「是我、是人,是張三、是李四」,都是這些語言。這些語言,演變出了有善法、惡法:這個人好,那個人不好;這件事情善,那件事情惡;這個東西美,那個東西醜。就是這樣不斷複雜變化,名詞隨著複雜變化,名詞就這樣開始惹來了,很多是非、煩惱、無明,這就是「人皆於法計我」。

我做的事情是對,他做的不對;我的功夫好,他的功夫很差,等等去分別,從人與人之間所造作的法去批評,都是認為自己很好,別人即使很好,我們不及別人,我們也會起了那一分卑劣慢;不認輸,又再我慢心起。這全都是我們人在這個法之中,生很多的人我是非、煩惱無明,這些都差不多在這裡。所以,我們若要說到好,清楚了,要說「行善惡法中」,到底是善是惡?在我們日常生活動作中,是要分別是善是惡呢?這本來「無有我人相」,其實我們若不執著我們自己,也不要執著別人,反正就是一項事,我們共同合和互協,來完成一件事情,若這樣豈不是很和齊、很平坦,能夠做得很好呢?

就像在厄瓜多,他們就是合齊,八個國家的慈濟人,不論是在美國、加拿大,或者是在瓜地馬拉、多明尼加,或者是在巴西 、巴拉圭,或者是在阿根廷等等,他們就是去到厄瓜多,和當地已經發心的志工會合。雖然氣候是很熱,因為它是最接近赤道,就是很接近太陽(直射)的面,所以它就會較熱多了。聽他們在視訊時,八個國家的慈濟人共聚一處,也在螢幕上出現了。聽他們的聲音,看他們的人影,大家都太陽曬得很黑了,但是很快樂,彼此讚歎,互相感恩,分享那個地方,厄瓜多災情的慘重,分享那個地方,有老弱病苦、孤寡的人,真的是無依、無奈。這種的災情,他們要如何恢復呢?

幸好,這群外來的人,他們的名字叫做慈濟人,不同的國家,同一種的形態來帶動,是誠意。那種的誠意,誠心願度一切眾生,這就是「眾生無邊誓願度」,我們的「四弘誓願」。佛法,佛陀的教育,教育我們要行菩薩道,菩薩最根本就是要度眾生,拔除眾生的苦難,這是菩薩的使命。所以,這個使命要發自內心虔誠,內心那個真,真誠的心。所以,誠心能夠願,發誓願度一切眾生,「菩薩所緣,緣苦眾生」。不只是用誠懇的心,用正,正心,心正,我們要正,沒有偏差,共同我們的思想方向;我們的思想同一項,那就是「靜思法脈」。我們的法,這個方向就是行菩薩道。大家已經走上了,這條誠正的道路,行菩薩道,依照這個法去身體力行。這是一個法門,真實,正的法門。所以,我們「法門無量誓願學」,我們就要學這個法。

法脈,無不都是開一條正確的方向,共同往這個方向走。所以,你看到慈濟人,就是在那個地方,不分別你、我,「你是從美國來,你是從巴西、巴拉圭來的」,他們都不分,他們共同一道門,這條路的方向是很正確,沒有偏差。去到有災難的地方,一心一志,用誠懇的心去面對苦難人。所以,大家看起來態度誠懇,和藹可親,去接近災民,去帶動本地人,以工代賑。人人能夠對自己生活有幫助,領工資,打掃自己的家鄉,讓自己災情能去除,生活復甦,大家很感恩、很快樂,願意出力,這麼熱的天氣,大家都是很拚力、很認真。所以,在八天的時間,幾個城市、鄉村,這樣將它清掃。兩天前的環境,第二天、第三天、第四天,完全不同。每天都在比較,昨天的環境是這樣,今天打掃完是這樣哦,明天再打掃完,又是變成這樣,乾淨了。那些泥濘的土,不見了,破爛掉的家具,在外面、家裡,也都將它清掃出去了。

清在外面,政府的大卡車,搬開了,已經不堪用的家具搬出去了,泥濘的土搬出去了,地上經過掃,經過洗過了,內外乾淨。每天這個環境髒亂,下去打掃,打掃好,今天到這裡,明天再回來打掃它,就是這樣,一天一天清理,已經完全乾乾淨淨。這是共同的力量。所以,在行共同的力量,沒有人我分別,沒有說,「他是災民,你是志工,我是來帶動的人」,沒有!我來帶動,我從遠方來,我也和大家共同投入進去,是志工還要再更用心,來學習遠方來的人,用什麼誠意在付出,去同理心,「我也受過災難,你也受過災難,彼此之間,我先來打掃你的,你來打掃我的。」所以,沒有人我、我,共同一件事情去付出。所以,合和互協,能夠八天之中,這樣分隊組去負責,所以打掃得很歡喜。

這就是「行善惡法中,本無有我人相」。我們完全在那個地方,在行善法,沒有我,沒有人的相,就自然沒有分別。大家都共同一樣,這麼的歡喜,這樣去付出,不怕辛苦,這個事情很容易,趕緊完成。我們若要在那裡斤斤計較,那就是「若善法謂是我」。覺得:這些善的法,這都是我來帶動的,這是我!是能幫助人的人,你們是讓我要幫助人。若有這樣的心態,就帶不起人,覺得善法全都是我,都容易自大起來了。我們八國這些慈濟人,應該認真說從外地來的是七國,和配合他們當地,所以叫做八國。大家心志一如,所以大家共同為善,沒有你和我的形態,沒有你和我執著的形相,我們大家都平等。從外地來的人,多數都是企業家,但是在本地的人,貧窮苦難人很多。寄回來的影像,我們可以看到進去裡面在打掃,根本就不是正式的牆壁,就是芒草,這樣一支一支,還能看到後面的景,可見是貧困。

但是他方來富有人家,同樣下去在打掃,同樣在那裡面,這樣在「膚」慰:「您辛苦了。」老人在那個地方,他同樣恭敬尊重。這種沒有人、我相,只有一項——愛,發揮我的虔誠的愛心,用一條這種正確的方向道路,這樣在身體力行,真實在的心去付出。所以,誠正信實,相信這個法,我們很相信,這個法門就是這樣,法脈就是這樣,承這個法脈、法統,去為人群付出。誠、正、信,相信,腳踏實地去付出,步步踏實精進,菩薩道從這樣起點,一步都不偏差,一直向到佛道,向到佛的境界。所以,六度萬行,因圓果就,那就是到佛的境界,這就是我們學佛。所以,我們這時候,就是這樣在付出。

「若善法謂是我,即惡法應無我」。為什麼都在這裡在做善?我們也無所求在付出,那個惡的法,難道有我呢?當然是沒有,現在在這個地方,大家都在做好事。若是「惡法是我,善法應無我」。是啊,在造惡,假使我在造惡,滿心煩惱,到底滿心煩惱的我,是和大家怎麼有辦法合會呢?我是惡,若這樣,看什麼事情都不順眼,我就是破壞。

看看,難民潮是怎麼來的?到底是什麼人在迫害什麼人?真的是苦不堪。善法和惡法,人我之間如何去分別?一念心,這念心善,自然去除煩惱;一念心,心在善法中,你的心就去除了無明、執著,就沒有:「這是你們,你們的事情,和我哪有關係?」「是那個遙遠的國家在受災難,我們憑什麼這麼辛苦,去到哪裡?」這就是人我相分別,拆離開了人性的愛。

所以,人性的愛就沒有人我相,遠方在受災難,我們的愛是鋪天蓋地,眾生如己親人一樣。所以,我們向善,自然就無惡了。而我們若是心念一偏差,滿心煩惱,你要和他說善法,唉呀!哪聽得進去呢!就聽不進去,哪做得到呢?懈怠的人,你要叫他殷勤精進,怎麼呼喚,都是同樣懈怠,聽不進去。所以,這就是善惡法,精進和懈怠。善與惡,在法上,我們要取什麼樣的方向?學佛,當然就是取善法。所以,我們不要,「眾生顛倒執持人我」。因為「法執生妄計有我」,我們眾生就是顛倒,才會在法中在執,執持,因為有我們這個身體,就說:「我累了、我病了、我痛了、我苦了,所以我要休息,我要調養。」自然空過時日了,所以我們要很用心,人間總是愛的心讓你如何開闊。

來,前面的文,我們來看:「又,文殊師利!如來滅後,於末法中,欲說是經,應住安樂行。」

又 文殊師利
如來滅後
於末法中
欲說是經
應住安樂行
《法華經安樂行品第十四》

這是前面說過的,佛陀再呼喚文殊菩薩,前面已經為我們解說,該避開的我們要避開,有困難時,我們要用什麼心態,有為法的困難,就要用無為法去治理,心不要綁在那裡,我們用悲智雙運來克服。

這就是要了解,佛陀滅度後,濁惡世中災難偏多,才是在考驗菩薩的悲智雙運。這種末法中要說是經,真的要住在安樂行,將這個心開闊來。

所以,下面下來這段文:「若口宣說、若讀經時,不樂說人及經典過。亦不輕慢諸餘法師,不說他人好惡、長短。」

若口宣說
若讀經時
不樂說人及經典過
亦不輕慢諸餘法師
不說他人好惡長短
《法華經安樂行品第十四》

這是講經的人,要有這樣的風度。「若口宣說」,就是我們要講經的人,我們要抱持著「口說好話」。我們不是有「三好」嗎?口好,說好話;身好,做好事;心好,想好意。這就是我們要堅持的。所以,「說人及經典過」。這是不應該有,會有人問:「人有什麼樣的過失呢?為什麼要常常在批評的人的錯誤?經有什麼過失,能夠讓你批評這部經的過失?」這我們就要自己自反問。我們若要去說人家的不對,我們就要好好仔細來想想看,自問自己,比被別人問我們較好。自己的心想好意,我們的口,若要說別人的不對,我們要自己趕緊快問自己,「人有什麼不對嗎?經有什麼不對嗎?」我們的口,怎麼要說人家的不對呢?趕緊口要說好話。

若口宣說:
說人及經過
問:人有何過
經有何過
答:經有大乘小乘
人有大機小機
以乘對機
隨宜難解

所以,這個地方能夠回答的就是,「經有大乘小乘」。所以若要說經的過失,說:「你在說的,這不對。」「我明明講經,你怎麼會說我不對呢?」「因為你講的是小乘法。」這樣就是批評了。其實,我們常常說過,小乘有小乘學佛的基礎。聲聞、緣覺不就是小乘呢?佛陀為他們大家說「苦、集、滅、道」,要不然我們要如何知苦呢?要不然我們要如何能了解,要滅除煩惱呢?所以不能說小乘是錯,只是佛陀要鞭策我們再進一步,不是到這裡而已,不要在這裡你就想要取入滅了,不是在這裡,你就認為你所得的是全。不是這樣,要再向前前進。菩薩道你還沒有走,你哪有辦法到佛的境界呢?只是差別在這裡而已。所以,不是大乘要去批評小乘法,法本來就平等,是鼓勵我們的思想再向前,開闊我們心胸,我們的心境要再向前,去利益他人,才是真正利益自己。

所以,那人呢?人有什麼樣的過失,可讓我們批評呢?人,「人有大機小機」。就是根機比較好的、較優質的,一點就通了,他能夠體悟大乘法。其實這個大機的人,他也是要了解小乘,要如何自我修行,要不然,太過頭、超越過了,就是沒有那個律儀的觀念,也不行。看看,我們在《法華經》中,一直佛陀也是要我們「戒」,這個戒律、律儀也是很重要。但是一般的人,認為「一切皆空」,我還要持什麼律?我超越了,無染著了,這樣就會錯誤,一念偏差,全盤錯誤,所以我們還是要腳踏實地。不是一條線放去的風箏,這條線若拉斷了,風箏就無法(回歸)落地。這就是不實,就是虛。所以我們要記得,不要去批評經典的過,經典有經典教育的環境。小學、幼稚園都是這樣起來,才有到博士、學士的地位,總是要有這樣一步一步。

「以乘對機,隨宜難解」。以乘去對機,佛陀就是觀機逗教,要不然,你對小根機的人講大乘法,他聽不懂;若聽,一知半解,容易犯錯。所以就要很穩定,好好循循善誘。要不然,他對著這個小根機,跟他說大乘法,他根本聽不懂。所以,「經有顯性,廢權立實之過」。就是將這個方便法都拿掉,一下子就向他說實乘道,若這樣,這是不對。這樣不對,我們一直去批評,更加不對,我們應該也是要循循善誘。

經有顯性
廢權立實之過
破相隱實
開權之過
人有執理
不信漸修之過
執事
不信頓悟之過

大乘法是好,但是你要從修好自己,要知「苦、集、滅、道」,要了解「因緣法」,才開始來投入「六度」,要照次序走,「戒、定、慧」要無漏,「聞思修」要實體。這就是我們的過程。要不然,這你將它廢權,說人人本具佛性,人人能成佛,我為什麼要再這樣修起呢?因為我也是有真如本性。一下就跳到真如本性來,你的真如本性在哪裡呢?在哪裡啊?但是自己還是茫然,卻是要談真如,這是錯誤,所以這叫做「廢權立實之過」。我們不用去批評他,要好好輔導他。

「破相隱實」,就是「開權之過」。一實乘法你沒有顯現出來,你再怎麼樣的大乘法,也是與人、事、物沒有離開。菩薩道,在厄瓜多那個地方,正在受苦的地方,我們那些菩薩,若沒有在那裡,若沒有他們去帶動,那個災區還是依然受災,那些受苦難的人,還是同樣無語問蒼天。菩薩道本來就是所緣,緣苦眾生,本來就是這樣。你這個緣若將它斬斷了,菩薩是菩薩,是什麼叫做菩薩?菩薩法本來就是要去接觸眾生苦,這樣才有像菩薩,才能成就菩薩道。若這當中都將它斬斷了,那苦難歸苦難,「菩薩」只是一個名詞,這不像菩薩。我們若以這個來體會,就能夠很了解。所以我們不要說開權是錯,其實走到那個地方去救拔他,這是步步踏實的路,這是我們要用心去體會。


「人有執理,不信漸修之過」。這就是我們人,執持在這個道理,就是不去相信我們要腳踏實地,漸漸修行。你若沒有走,就不會到達,你就要去走。但是,「我就是要執我的道理,我道理都通了,我都懂道理了。」但是你懂道理,你走過來了,你要用什麼走?兩隻腳。兩隻腳就是福慧,要福慧兩足;你要去修福,你要去修慧,福慧兩足尊才能夠成佛。你的過程,就是要身體力行走過來,要不然你只是懂道理,又有什麼用呢?所以要漸修,不要不相信。路是人走出來的,常常說,慈濟是用愛鋪路走過來的。我們要很用心。「執事不信,頓悟之過」。你只是執這個事,說「我就做就對了,我為何還要去了解法?」這樣也不對啊!你若沒有這個道理,你只是執事,容易迷失掉。你若不知道方法,不知道道理,這樣做你會偏差。所以不要只是執在事,也不能只是執在理。這就是我們要很用去分析。

「苟性相雙融,經有何過」。 我們若能夠知道這樣,我們人人的本性是有真如本性,外面的事相我們不能疏忽掉。外面的事相,我們的真如本性能夠會合起來,道理和人事沒有分開。我們總是,要做事情總是不能離開道理,不能離開軌道。這個道理、這個軌道,就是要用來運用這個事,這是兩項要合為一個。菩薩的精神,發揮愛的力量,投入苦難的地方。同樣的道理,投入之後,完成了,這件事情完成了,大家法喜充滿。這就是因緣,這就是結果,這應該是這樣。

苟性相雙融
經有何過
事理無礙
人有何過
若說有過
則惱亂其聽受之人
非口安樂
故戒之

所以,「事理無礙,人有何過」?事理無礙,人在做事情有什麼過錯呢?為什麼常常要來批評,要做事情的人呢?為什麼在付出的人,要受這麼多人的批評呢?所以我們要很用心,事和理若會合,不用管人家如何批評,「有為法」中,我們要用「無為法」解。批評是你的事情,我做對的事情,我心安自在。若能夠這樣,人有什麼過失呢?「若說有過,則惱亂其聽受之人」。若要說「過」,就是有人就是蓄意要去毀謗,要去造謠,聽的人也這樣就將它聽進來,這樣彼此惱亂。是發出了是非的口,批評人的過失,有的人聽到來起煩惱、起懷疑。就被那個口出這種是非的人,影響了,。

所以,「惱亂其聽受之人」,這就是有過失。「非口安樂,故戒之」。我們說話,若是去說到,這樣去擾亂人,對我們也沒有比較好。所以我們要謹慎,要戒除批評別人的口業、是非,我們要戒,這樣我們就口安樂了,我們就不會怕,我們說話有過失。我們要常常謹慎,我們要說什麼話,不要去批評別人;別人做好事情,我們要去讚歎人家。這也是口的安樂。

這段文,「若口宣說、若讀經時,不樂說人及經典過」。道理就是在這裡。「若說若讀此經之時,不欲說人及經典過」。就是這樣,它的文是這樣,那個的含意是前面說的話。我們在做,我們的感受很多。「亦不輕慢諸餘法師」。不輕慢其他的法師,意思就是,不可以輕慢,諸餘經典及說法之人。我們都不可以。

亦不輕慢
諸餘法師:
亦不可以輕陵侮慢
諸餘經典
及說法之師
言弘經者
不可倚恃法華之圓
而輕蔑
偏權之法師也

剛才就說過了,經典無過,人也無過。人家他要修行,從小乘開始一步一步走,我們若有因緣,能夠和他分享,他若發心,就能夠發大心、入大乘法來。我們不用去說這樣不對,其實修行都是對,只是他的見解停滯,就是獨善,這樣而已,沒有什麼樣的大不對。

所以,「言弘經者,不可倚恃法華之圓」。不要仗勢:我是在聽《法華經》,我的道理懂很多。你道理若懂很多,你有去走嗎?你有去做嗎?你有去了解嗎?我們自己也要這樣有自知之明,要自己要知道。不要只是依靠我有讀經,我有誦經,我有聽經,這樣我就很自大,不要這樣。這樣就容易「而輕蔑偏權之法師」。人家這樣在修行,我們就輕視人家,也不行。所以,佛陀就是以方便,佛陀用種種的方便來循循善誘。「助圓實之正道」。

佛尚以異方便
助圓實之正道
後世弘經
豈可輕慢權小
須順佛意
將護物機
故應戒之

佛陀循循善誘,從小教慢慢一直帶他,帶到因緣成熟了,就對他說:「你不是到這裡而已,前面還有一個康莊的大道,走過去……。」在〈化城喻品〉就是這樣,這是,只是一個化城,讓你休息一下,真實的目標在前面,再走不遠。就是這樣,一段一段引導我們。「後世弘經,豈可輕慢權小」。我們若沒有這樣走過來,哪有辦法接近大道的地方呢?所以不要輕慢。所以,「須順佛意」。我們要能夠體會佛陀的心意。要如何護物的機緣。「物」就是眾生,我們要如何來保護眾生的根機,和他的因緣。他雖然是小機,但是他的因緣還未成熟,因緣成熟了,這正是時候,我們就鼓勵他來投入,來付出,來體會。所以,「不說他人好惡、長短」。

不說他人
好惡長短:
不歎毀
不說其他
尋常人身中
好惡長短之事
莫說他人之過
蓋受質二儀
天然之性
未嘗不全
血氣之情
未嘗不偏

我們不用去批評別人,是有所長的法,或者是有短失的法,我們不用去批評。「不說其他尋常」,平常人那個「身中好惡長短之事」,我們也不用去批評,所以「莫說他人過」。「蓋受質二儀」。我們的這個質,我們自己要知道我們這個儀,這個律儀我們要顧守好。我們的「天然之性」,就是我們的本性,「未嘗不全」。我們人人的本性,本來就沒有欠缺,本來這個道理就是存在。

所以,「血氣之情,未嘗不偏」。我們,我們有這個身體,我們有這個生命,我們這樣在修行,也不一定我們所做的都對。在同一個道場,同一場道場,不是人人的思想都一樣,不是人人修行都一樣精進,不是人人那個觀念是正確。這叫做「血氣之情」,就是有身體,有血肉、有生命,這樣的有情人,就是眾生;也不一定,我是在修行,我每項都對。所以我們大家要時時體會、用心。生活我們要如何過?我們要如何來把握我們的人間?所以要時時多用心!


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Explanations by Master Cheng-Yan
Subject: Practice Speech That Brings Peace and Joy (不說他過 口安樂行)
Date: August.20.2018

“There are both good and evil phenomena. Based on these phenomena, we all perceive an existing self. This means that in doing good or evil deeds, there is no inherent view of self or others. If I perceive my self as doing good deeds, there should be no self that does evil deeds. If I perceive my self as doing evil deeds, there should be no self that does good deeds. Sentient beings are deluded and cling to [the view of] self and others. Because they cling to phenomena, they give rise to delusion and perceive an existing self.”

“I” and “others”. “Others” and “I”. These are labels. “I” am a person like others. “Others” also think of themselves as “I”. But when I use language to express myself, “I” refers to me. “I” am the one in control; it is me. Everybody else is “others,” other people. They are “other people,” and “I” am me. This is “my” so and so, “my” most beloved, “my” least favorite person. When it comes to self and others, we give rise to so much discrimination around this. This shows how, in life, we are attached to labels and appearances. So, when it comes to interpersonal conflicts or matters and objects or appearances, [the issue] is always people’s discrimination. In the speech we encounter every day, what we hear is inseparable from this. “What thing is this?” “What things is that?” “This is me; that is someone else. This is Mr. So-and-so; that is Mr. Such-and-such.” This is the language we always use. From language like this, good and evil phenomena develop. “This person is good; that person is evil. This is a good thing. That is an evil thing. This thing is beautiful; that thing is ugly.” In this way, there are constantly many complicated changes, and in accord with all these complicated changes, we begin to label things [in complicated ways]. This gives rise to much conflict, affliction and ignorance.

This is how “Based on these phenomena, we all perceive an existing self.” [We think], “What I do is correct. What others are doing is incorrect. My skill is good while their skills are quite lacking.” We make many distinctions like these and criticize the things that others create. We always think of ourselves as good. Even if others are very good and we have no way to measure up to them, we will still give rise to that sort of inferior arrogance. We will not concede defeat and instead give rise to arrogance. This is the way we give rise to so much interpersonal conflict, afflictions and ignorance amidst all these phenomena. These all arise in this way.

So, if we want to put things clearly, we should speak of “doing good or evil deeds.” Is something good, or is it evil? As we go about our daily living, can we distinguish good from evil? There is inherently no “self” or “others”. Actually, we should not be attached to ourselves, nor should we be attached to others. In any case, it is the same matter; we must work together with unity, harmony, love and concerted effort in order to accomplish this task. Then won’t we be able to harmoniously, smoothly and successfully carry this out?

This is like in Ecuador, where everyone worked together so harmoniously. Tzu Chi volunteers came from eight countries. From the United States, from Canada, from Guatemala, from the Dominican Republic, from Brazil, Paraguay and Argentina, they went to Ecuador, where they met with local volunteers who had formed aspirations there. The weather was very hot there, as it is the closet country to the equator. Since the sun’s radiation is very direct there, the climate is much warmer. When I had a videoconference with them, Tzu Chi volunteers from eight countries who had all gathered together there appeared on the screen. I heard their voices and saw their images. Their skin was tanned from being under the sun, but they all seemed to be very joyful. They praised one another and were grateful to one another. They shared stories of how serious the disaster situation was there in Ecuador. They shared with us how there were old, frail, sick and suffering people there, how there were orphans and widows who really had no one to rely upon and were helpless. With such a disaster, how were they to recover? Fortunately, this group had come from abroad, this group of Tzu Chi volunteers. They came from different countries, but all used the same attitude to mobilize [the locals], one of sincerity. This sincerity came from their sincere vows to deliver all sentient beings. They “vow to deliver countless sentient beings”.

This is one of the Four Great Vows. The Buddha-Dharma, the teachings of the Buddha, instructs us to practice the Bodhisattva-path. For a Bodhisattva, the most fundamental thing is to deliver sentient begins, to relieve them from suffering. This is a Bodhisattva’s mission. This mission stems from an inner reverence, from the true sincerity in their hearts. So, they are sincere in their vows to deliver all sentient begins. “Bodhisattvas arise because of suffering sentient beings.” We not only need sincerity in our minds, we must be upright in our minds as well. We should be upright and never deviate. All together our thinking shares a common aim; our thoughts have one direction, which is the Jing Si Dharma-lineage. Our teaching, our direction, is to practice the Bodhisattva-path. All of us are already walking upon this path of sincerity and integrity. As we walk the Bodhisattva-path, we practice according to this teaching. This is a Dharma-door, a true and correct Dharma-door. So. “We vow to learn infinite Dharma-doors.” These are the teachings we need to learn. The Dharma-lineage is meant to establish a clear and correct direction for everyone to walk toward together.

So, you can see how the Tzu Chi volunteers there never distinguish between themselves and others, saving “You are from the United States” or “You are from Brazil or from Paraguay”. They never make distinctions like this. They practice a common path, a path heading in a proper direction, a path that never deviates. They go to where disaster strikes and, with one heart and one mission, help the suffering people there with great sincerity. So, we could see everyone’s very sincere attitude, how they were so approachable as they got close to the disaster survivors and mobilized the local people through a Cash for Relief program. This way, everyone could help themselves, receiving wages for cleaning up their own town, clearing up the effects of the disaster so they could get on with their lives. Everyone there was very grateful and very happy. They were willing to work hard even though the weather there is so hot! All of them worked so hard and so earnestly over the course of eight days, cleaning several cities and towns like this. Over the course of two, three or four days, the surroundings came to look completely different. Each day they made a comparison. “Yesterday, this environment looked like this. Today after cleaning it looks like this! After we finish cleaning tomorrow. It will be different again, very clean.” All of the dirt and mud was gone. The useless damaged furniture, whether it had been brought outside or was still inside, was all cleared away. They moved everything outside and the government sent large trucks to remove it. The furniture they could not use was moved outside and the mud and dirt was cleaned out. Their floors were swept and washed so everything was clean, both inside and outside. Every day they went into this messy environment and cleaned; when they were done cleaning, they would stop there for the day, then come back and clean again the next. They cleaned like this day after day, until now everything is completely clean. This is how they pooled their strength.

So, when we pool our strength together, we do not discriminate between self and others. They never said, “He is a victim, you are a volunteer, and I am the one to come here to lead you.” No at all! Those who came from far away to mobilize them worked together with everyone else, and those who volunteered had to be even more mindful to lean the way that those from afar gave with such sincerity, the way they showed empathy. “I have suffered from this disaster. You have suffered from this disaster as well. We are all in this together; let me first help you clean your place, and then you can come and help me clean mine.” So, they had no sense of self and others. Everyone worked together toward a common cause.

So, they worked together with concerted effort. During those eight days they divided into teams to share the responsibilities, so they were able to clean very joyfully. This means, “In doing good or evil deeds, there is no inherent view of self or others.” While we were there doing good deeds, we were completely without the view of self and others. They naturally never made such distinctions. Everyone was in it together as they gave with such joy. They were unafraid of hardship. “This task will be easy; let’s finish it quickly.” If they blockaded over small details, it would mean. “If I perceive myself as doing good deeds….” They would think, “All these good deeds were done because of my leadership! I am someone who can help others. You are the ones I have helped.“ We cannot lead others with such an attitude. If we feel “Those good deeds have been done all because of me,” we can easily become arrogant. We had Tzu chi volunteers from eight countries, or strictly speaking, volunteers from seven other countries who worked together with the local people. Thus people from eight countries were there. Everyone maintained the same aspiration, so they all worked together to do good with no sense of “me” and “you,” with no attachment to the appearances of self and others. Everyone was equal. Those from foreign countries were for the most part entrepreneurs, but among the local people, many were suffering from poverty. From the footage they sent back, we could see them going into houses to clean. The houses never had proper walls to begin with. We could see that the walls were made of straw. In some places you could even see through them. We could see that they were poor.

However, these wealthy people from abroad likewise got involved to help clean and went into their homes to comfort them, telling them, “We know hard it is for you!” If there were elderly people there, they likewise showed their respect. They had no views of self and others; all they had was love. To exercise the reverent love in our hearts, we follow a path that goes in the right direction and put it into practice like this by giving genuinely of ourselves.

So, we have sincerity, integrity, faith and steadfastness. We have faith in this teaching. We believe deeply that this is our Dharma-door, that this is our Dharma-lineage. We shoulder responsibility for this lineage by giving of ourselves to help others. We have sincerity, integrity and faith; we believe, so we are steadfast in giving. We are grounded as we steadfastly advance. The Bodhisattva-path begins from this, and we never deviate from it even slightly until we reach the state of Buddhahood. So, we actualize the Six Paramitas in all actions. We perfect the cause to obtain the fruit, which is the attainment of Buddhahood. This is why we learn from the Buddha.

So, at this time, we give in this way. “If I perceive myself as doing good deeds there should be no self that does evil deeds. Since we are there doing good deeds and we are giving without expectations, could there be a “self” that is doing evil deeds? Of course, there isn’t any! Now in this place, everyone is doing good deeds. If I “perceive my self as doing evil deeds, there should be no self that does good deeds”.

Indeed, if I am committing evil deeds, my mind will be filled with afflictions. How can this “self” whose mind is filled with afflictions possibly come together in harmony with everyone else? Whatever we see will displease us, so that we want to destroy it. Look at how the refugee crisis began. Who had been persecuting whom? This is truly unbearable suffering. When it comes to good and evil deeds, to self and others, how do we differentiate? It depends on our minds; if we have good thoughts, we naturally will get rid of our afflictions. If our minds are focused on good deeds, we will rid our mind or ignorance and attachment. There will not be any feeling of. “This is your business; it has nothing to do with me. It is a far-away country suffering disaster. Why should we take such pains to go there?” This is discriminating between self and others; it is breaking away from the love in human nature.

So, the love in our human nature makes no distinction between self and others. When disaster strikes people far away, our love extends universally across the land. Sentient beings are all like our own family. So, if we are moving toward good, then we naturally will be free of evil. Yet once our thoughts deviate and our minds become full of afflictions, if we try to teach others about doing good deeds, ah, how could they accept it? If they don’t accept it, how could they do them? If someone is indolent, no matter how much we tell them to be diligent, they will still remain indolent. They will never accept it. So, this is [the difference between] good and evil and between diligent and indolent. When it comes to doing good or evil, which direction should we take? As Buddhist practitioners, of course, we will strive to do good. So, we do not want to be “sentient beings who are deluded and cling to [the view of] self and other”. Because “they cling to phenomena, they give rise to delusion and perceive an existing self”. Only if we are deluded will we cling to and remain attached to phenomena. If, because of our physical bodies, we say, “I am tired” or “I am sick”, “I hurt” or “I am suffering so I need to rest, to take care of myself”, we will naturally let a lot of time pass. So, we need to be very mindful. In the world, love is what allows us to open up our hearts.

Let us look at the previous sutra passage. “Manjusri, after the Tathagata enters Parinirvana, in the era of Dharma-degeneration, those who wish to expound this sutra must abide in the practice of bringing peace and joy”.

We have talked about this before. The Buddha is calling out again to Manjusri. He had already explained to us before about the things we should avoid and the attitude we should have when we are facing difficulties. When we face difficulties with conditioned phenomena, we use unconditioned Dharma to deal with them. We must not let our minds get stuck on them; we must exercise both compassion and wisdom to overcome them. This means we must understand that after the Buddha enters Parinirvana, there will be many disasters in this turbid and evil world. This is what will test the compassion and wisdom of Bodhisattvas. To teach this sutra in an era of Dharma-degeneration like this, Bodhisattvas truly need to abide in practices of bringing peace and joy and open up their hearts.

So, the next passage says, “When they teach openly and when they study the sutra, they do not take joy in discussing the faults of other people or the sutras nor disparage any other Dharma teacher nor speak of others’ good points or bad points, strengths or weaknesses”.

Those who teach this sutra must have a demeanor like this. “When we teach openly”, when we teach the sutra, we should say nothing but positive things. Don’t we practice the Threefold Kindness? With our speech, we speak kind words. With our body, we do kind deeds. With our minds, we think kind thoughts. We must persevere in these. So, “Discussing the faults of other people or the sutras” is something we should not do. Some will ask about others, “What faults do they have?” Why must we always criticize people for their faults? “What is the shortcoming of this sutra, what faults does it have that can be criticized?” We should ask ourselves if we are like this. If we find ourselves speaking of another’s faults, we must carefully engage in contemplation. Reflecting on ourselves is better than having someone else point it out. If our thoughts and intentions are good, then when it comes to our speech, before we speak about the faults of others, we should hasten to reflect on ourselves. “What faults does this person have? What faults does this sutra have? Why, in our speech, would we want to talk about others’ faults?” So, we must hasten to only speak kind words.

When they teach openly: [They do not] discuss the faults of other people or the sutras. Question: What faults do people have? What faults do the sutras have? Answer: There are Great and Small Vehicle sutras and people of great and limited capabilities. The Buddha used vehicles suited to their capabilities according to what they cannot understand.

So, in this case we are able to answer, “There are Great and Small Vehicle sutras”. In criticizing the sutras one may say, “What you are talking about is incorrect! I am clearly teaching this sutra, how can you say I am incorrect? You only teach the Small Vehicle!” This is a criticism. In fact, we have always said that the Small Vehicle is fundamental for those wishing to learn Buddha’s teachings. Aren’t Hearers and Solitary Realizers Small Vehicle practitioners?

The Buddha taught them the Four Noble Truths; if He had not, how could we recognize suffering? How could we understand that we must eliminate our afflictions? So, we cannot say the Small Vehicle is mistaken; it is just that the Buddha urged us to go further, telling us we should not stop there. We must not get to this point and then just seek to enter Nirvana. We should not get here and think that we already attained everything. It is not like that. We must go further. If we do not practice the Bodhisattva-path, how can we attain the state of Buddhahood? This is the only difference.

So, Great Vehicle practitioners should never criticize the Small Vehicle Dharma. The Dharma is fundamentally equal; it encourages us to move forward in our thinking, to open our minds, move forward in developing our state of mind so that we begin to benefit others, for only then do we truly benefit ourselves. So, when it comes to the faults of others, can we really criticize them? “People have great and limited capabilities.” Those whose capabilities are greater, those who are sharper, understand very quickly and can awaken to the Great Vehicle Dharma.

Actually, those with greater capabilities must also understand the Small Vehicle Dharma. They must understand self-cultivation, otherwise they may get ahead of themselves and lack the proper self-discipline. This will not do.

See how the Buddha, in the Lotus Sutra, also continually asked us to uphold the precepts. These disciplines and demeanors are very important as well, but ordinary people think, “If everything is empty, then why do I need to uphold the precepts? I am beyond that, I am undefiled and unattached.” This will lead to mistakes. If single thought goes astray, everything further will be mistaken. So, we must keep our feet firmly on the ground. We must not be a flying kite held with string; when the strings breaks, the kite has no way to come back to earth. This is not grounded, it is illusory. So, we must remember not to criticize the shortcomings of the sutras.

The sutras teach according to the situation. We must always start from primary school, from kindergarten, before reaching our master’s or doctorate degree. We must always proceed step by step. The vehicles “suit their capabilities according to what they can understand”. The vehicles are suited to different capabilities. The Buddha taught according to capabilities, otherwise, if one were to teach the Great Vehicle Dharma to those whose capabilities were limited, they would not be able to understand it. If they listen and only partially understand it, then they may easily do the wrong thing. So, we must proceed steadily and put effort into patiently guiding others. Otherwise, if we try to teach the Great Vehicle to those with limited capabilities, they will have no way to understand it. So, “The sutras have the fault of revealing the nature, abandoning the provisional and establishing the true”. It we were to suddenly abandon skillful means and try to teach the True Vehicle all at once, then we would not be correct in doing this. This is not correct. If we keep on criticizing [people], then that is even more incorrect. We should patiently guide them as well.

The sutras have the fault of revealing the nature, abandoning the provisional and establishing the true, as well as the fault of destroying appearances, concealing the true and opening the provisional. People have the fault of clinging to principles and lacking faith in gradual cultivation, as well as the fault of clinging to matters and lacking faith in immediate awakening.

The Great Vehicle Dharma is wonderful, but we must begin by training ourselves. We must know the Four Noble Truths and understand the Twelve Links before we can devote ourselves to the Six Perfections. We must proceed in this sequence, perfecting the precepts, Samadhi and wisdom, realizing listening, contemplation and practice. We must go through this process. Otherwise, we may simply abandon the provisional and say that everyone has intrinsic Buddha-nature, that anyone can attain Buddhahood, so why even engage in spiritual practice? We all have the nature of True Suchness, so we can just skip directly to this true nature. Where is your nature of True Suchness? Where is it? We are lost ourselves, yet we still want to talk about True Suchness. This is mistaken.

This is “the fault of abandoning the provisional to establish the true”. We do not need to criticize others, but instead to earnestly guide them. “Destroying appearances and concealing the true” is “open the provisional”. Even if the True Dharma of the One Vehicle is not yet revealed, the Great Vehicle Dharma is nevertheless inseparable from people, matters and things. When it comes to the Bodhisattva-path, in Ecuador, in that place that is now experiencing suffering, if our Bodhisattvas had never gone there, if they had never mobilized those people there, the disaster area would remain a disaster, and the people suffering there would still be helpless. The Bodhisattva-path arises for the sake of suffering sentient beings. this is fundamentally how it is. If one were to cut off these affinities, then how could a Bodhisattva be called a Bodhisattva? The Bodhisattva Way has always been tied to going to experience sentient beings’ suffering. This is what it means to be a Bodhisattva, what it means to practice the Bodhisattva-path. If we severed all of [our affinities], then those people would just suffer [for nothing]. “Bodhisattva” would then just be a label. This would not be anything like a Bodhisattva. If we can go to experience this, then we will come to understand. So, we cannot say the provisional mistaken.

In fact, when we go there to help them, this path firm and grounded at each step. This is what we should mindfully seek to realize.

“People have the fault of clinging to principles and lacking faith in gradual cultivation.” This is what happens when we merely cling to principles but will not believe that our feet must be firmly planted on the ground as we undergo gradual cultivation. If we do not walk the path, we will never arrive. We must actually walk it. If we just say, “I will stick to my principles” or “I understand all of the principles” or “I know the principles, we may in fact understand the principles, but when we walk, what do we use to walk? We use our two feet. Our two feet are blessings and wisdom. We need the two feet of blessings and wisdom. we must cultivate both blessings and wisdom, for only Two-Footed Honored Ones with both blessings and wisdom can become Buddhas. Our process is to put the teachings into practice like this. Otherwise, if we only understand the principles, what use is that? So, we must gradually cultivate ourselves. We must believe in this. The path must be walked by people. We often say in Tzu Chi that the path we lay out is paved with love. We should be very mindful of this.

“The fault of clinging to matters and lacking faith in immediate awakening” means that if we only to some matter and say, “All that I need is to do this. Why do I still need to understand the Dharma?” this is not correct either! If we do not have the principles, then we will merely be clinging to matters. It will be easy for us to become lost. Not knowing the method, not knowing the principle, we will deviate from the right way. So, we should not merely cling to matters nor merely be attached to principles. This is what we must mindfully analyze.

“If nature and appearance are in harmony, then what fault could the sutras have?” If we are able to understand that everyone has the nature of True Suchness, then we cannot neglect external matters and appearances. We need to be able to bring external matters and appearances together with our nature of True Suchness. The principles are inseparable from human affairs. In whatever we do, we can never depart from the principles, never leave this path. These principles, this path, is what we use to be able to carry out matters. These two must be brought together as one. The Bodhisattvas spirit is to exercise the power of love and get involved in places in suffering. The principle is the same. After getting involved, when we complete our task, we are filled with Dharma-joy. These are the causes and conditions. This is the result; this is what happens.

If nature and appearance are in harmony, then what fault could the sutras have? Since matters and principles do not obstruct one another, then what fault could people have? If we say they have faults, we will bring afflictions and disturbances to those who listen. This is not the practice of bringing peace and joy with speech, so we must abstain from it.

So, “Since matters and principles do not obstruct one another, then what fault could people have?” “Since matters and principles do not obstruct one another,” then how can we go wrong when we do things? Why are those who do things so often criticized? Why should those who give of themselves to others have to suffer so much criticism? So, we need to be very mindful. If we bring matters together with principles, we need not be concerned with other’s criticism. When it comes to conditioned phenomena, we use unconditioned Dharma to understand them. If you criticize someone, that is your business. What we are doing is correct, so our minds are free and at ease. How can we be at fault if we do things like this? “If we say they have faults, we will bring afflictions and disturbances to those who listen.” If we speak of people’s “faults,” others may use this to maliciously slander them. They will start rumors that other people will listen to. This will cause afflictions on both sides. By saying things we should not say, by criticizing people’s mistakes, we disturb the people who hear and may cause doubts to arise in them. People will be influenced if we create conflicts with our speech. So, “We will bring afflictions and disturbances to those who listen”. This is a mistake. “This is not the practice of bringing peace and joy with speech, so we must abstain from it”. When we speak, if what we say disturbs people, this does not benefit us either. So, we should be cautious to abstain from creating karma of speech through criticizing others or causing conflicts. We need to abstain from this. Then we create peace and joy with our speech, so we are not afraid of making mistakes when we speak.

We should always be cautious when we speak so that we are not being critical of others. When others do things that are good, we should praise them. This too brings peace and joy through speech. The sutra passage says, “When they teach openly and when they study the sutras, they do not take joy in discussing the faults of other people or the sutras.” This is the principle. When they teach or study this sutra, they have no desire to discuss the faults of other people or the faults of the sutras. This is what the sutra says. We talked about this before. As we take action, we will experience so much. “Nor do we disparage any other Dharma teacher.” We never disparage other Dharma teachers. This means that we disparage or disrespect any other sutras or anyone who teaches the Dharma. We should never do this.

Nor disparage any other Dharma teacher: Also, they must not disparage or disrespect any of the other sutras or the teachers who expound the Dharma. This means that those who promote the sutra must not take the perfection of the Lotus Sutra [as a basis for] disparaging any Dharma teachers biased toward the provisional.

We were just talking about this. The sutras and people both are fault-free. When people want to engage in spiritual practice, they begin by taking their first steps through the Small Vehicle. If we have the affinities to be able to share with them, then when they form aspirations, they may be able to form great aspirations for entering the Great Vehicle Dharma. We need not criticize their way as incorrect.

In fact, all spiritual practice is correct. As long as one’s perspective does not become stuck so that one ends up only practicing for oneself, then there is nothing really incorrect. So, “This means that those who promote the sutra must not take the perfection of the Lotus Sutra [as a basis].” We should not brandish the fact that “I am listening to the Lotus Sutra. I understand so many principles.” If you understand so many principles, are you walking the path? Are you putting them into action? Have you really understood them? We should know this clearly about ourselves. We must know ourselves. We cannot just say that we have read the sutra, that we recite or that we listen to the sutra. That will make us arrogant; we must not do this.

Otherwise, we may easily “disparage any Dharma teachers who are biased toward the provisional.” There are some who practice like this. It will not do for us to belittle them either. So, the Buddha used different skillful means to patiently guide people and “assist the perfect and true right path”.

The Buddha used different skillful means to assist the perfect and true right path, so how can those who promote the sutra in the future disparage the provisional Small Vehicle teachings? They must follow the Buddha’s intent to preserve opportunities for all beings, so they must abstain from this.

The Buddha patiently guided them. He gradually and continually guided them through the limited teachings until their causes and conditions had matured. Then He told them, “You should not stop here. Ahead lies a great and broad path. You must walk it”. This is like what He told them in the Chapter on the Parable of the Conjured City. “This is only a conjured city where you can rest for a while. The true goal lies ahead. It is not far off now”. He led them stage by stage like this. “How can those who promote the sutra in the future disparage the provisional Small Vehicle teachings?” If we had not come this way, how would we have ever drawn near the great path? So, the Small Vehicle should not be disparaged. Thus, “We must follow the Buddha’s intent”. We need to comprehend that the Buddha’s intent was to preserve opportunities for all beings. “Beings” means sentient beings. We need to learn to protect sentient beings’ capabilities and their causes and conditions. Though their capabilities may be limited and their karmic conditions may have not ripened yet, when their causes and conditions have matured, that will be the right time for us to encourage them to dedicate themselves, to give of themselves, to experience this. So, it says, “nor speak of others’ good points or their bad points, strengths or weaknesses”.

Nor speak of others’ good points or their bad points, strengths or weaknesses: They do not praise or disparage or discuss the good points or bad points, strengths or weaknesses of ordinary people. They must not speak of others’ flaws. When we take form, there are two principles, our intrinsic nature, which is always perfect, and the emotions of our physical body, which always go astray.

We need not criticize others as to the correctness or strength of their teachings or to their shortcomings. We need not criticize them. “We should not discuss the good points or bad points of others.” Neither do we need to criticize “the strengths or weaknesses of ordinary people.” So, “They must not speak of others’ flaws. When we take form, there are two principles." When it comes to form, we need to know how to safeguard these principles, safeguard our discipline and etiquette, our “intrinsic nature,” our inherent nature, “which is always perfect." The intrinsic nature in each of us is inherently without any deficiencies. These principles have always been inherent in us.

So, “The emotions of our physical body always go astray.” As we use these physical bodies, as we use our lives to engage in spiritual practice like this, not everything we do will always be correct. Even though we all practice together in the same place of spiritual practice, not everyone always shares the same thinking, not everyone is equally diligent in practice and not everyone’s views are always correct. These are “the emotions of our physical bodies.” We have physical bodies, made of flesh and blood, that have life. Therefore, we have feelings, we are unenlightened beings. This does not necessarily mean being human [or that] “I am a spiritual practitioner, so everything that I do is correct."

So, this is what we should always try to experience and be mindful of. How do we live our lives? How do we make best use of this opportunity of being human? We must always be mindful!

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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20180820《靜思妙蓮華》不說他過 口安樂行 (第1417集) (法華經·安樂行品第十四)
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