20190924《靜思妙蓮華》喜傳法樂舌根功德 (第1703) （法華經·法師功德品第十九）

20190924《靜思妙蓮華》喜傳法樂舌根功德 (第1703) （法華經·法師功德品第十九）

⊙自在輕安善逍遙，逢人歡喜傳法樂，修持經法滋長慧命，獲法喜精髓微妙法。
⊙「諸天龍夜叉，及阿修羅等，皆以恭敬心，而共來聽法，是說法之人，若欲以妙音，遍滿三千界，隨意即能至。大小轉輪王，及千子眷屬，合掌恭敬心，常來聽受法。諸天龍夜叉、羅剎毗舍闍，亦以歡喜心，常樂來供養。」《法華經法師功德品第十九》
⊙「梵天王魔王，自在大自在，如是諸天眾，常來至其所。諸佛及弟子，聞其說法音，常念而守護，或時為現身。」《法華經法師功德品第十九》
⊙梵天王魔王：梵天王，人間修善大福力生為色界主。魔王居欲天頂其權實不同。實即天魔、真邪見者。
《法華經法師功德品第十九》
⊙權即菩薩，變化現身，考試行人令堅道力。
⊙自在大自在：自在：即化樂天，以福力化現，而自受樂。大自在：即他化自在天，化由他力，名為他化。而於其中得大自在。又色究竟，亦名大自在，即摩醯首羅也。
⊙如是諸天眾，常來至其所：如上所現欲色無色三界諸天，常為法故，至法師所。
⊙諸佛及弟子，聞其說法音，常念而守護：諸佛即是妙覺世尊，弟子即是三乘聖眾，聞法音時，常來護念。
⊙或時為現身：現身有一切現，即是見佛色身。理現，即是解佛法音，名見法身。
⊙善持是經，則所說諸法即攝遍十法界，舌之功德殊勝如是。五舌之用，文不明顯。
⊙能作六道語，即肉、天二舌。能作二乘語，即慧舌。能作菩薩語，即法舌。一時互用，即佛舌。舌根功德竟。

【證嚴上人開示】
自在輕安善逍遙，逢人歡喜傳法樂，修持經法滋長慧命，獲法喜精髓微妙法。

自在輕安善逍遙，逢人歡喜傳法樂，修持經法滋長慧命，獲法喜精髓微妙法。

用心，多了解啊。歡喜，是在歡喜什麼呢？自己內心不斷喜悅的心，從心湧出，這個自在，很自在、很歡喜。這是從輕安，輕安就是心無粗重，沒有粗的煩惱，沒有重的困難在內心，心就是這樣很自在、很輕安，又含著那分的喜悅，這就是「自在輕安善逍遙」。沒有不好、不如意的事情，那叫做善。人生能這樣，應該是最快樂，無憂無慮，沒有不如意的事情，每天就是這樣自在輕安，這真是樂逍遙啊！想要樂，總是沒有惡就樂了，所以「善逍遙」。

就像這樣，與人無罣礙，這就是「逢人歡喜傳法樂」。我們與人沒有瓜葛，卻是與人有結好緣，所以看到人我們就要傳法。因為我們逍遙、我們自在，逍遙自在的方法要靠什麼呢？我歡喜。是靠什麼來歡喜？聞法歡喜，道理通達了，沒有憂愁。就像這樣的法喜。有人會看到，說：「你過去，啊，看到你時愁眉苦臉，現在為何看到你這麼逍遙自在呢？」我們就趕緊與人來分享。或者是不必別人問，我們就自敘說，不必人家問我們，我們就說：「來啦，你最近是怎麼了？看你的心情重重。」「唉呀，我是有遇到什麼困難……。」聽一聽，「沒有啊，這哪有困難呢？我的過去比你更難。」「如何度過的呢？」「看開了，放下了！」

「要如何看開？如何放下？」「佛陀的教法，道理條條是通達，世間沒有過不去的苦難，只要你將心放輕鬆，將人事不要一直往不好的路走。一個人對我們有什麼瓜葛，不要想壞的，我們就盡量來想這個人曾經有過；曾經有幫助過我，對我這個時間，用這樣的態度，對我幫助更加大。」「這哪會是理由？這樣的人，他是什麼時候幫助你呢？多久的事情了？現在對你這樣，哪有再更大的幫助？」「有啊，過去有一段時間，我在那裡迷路的時候，他指點我，說路是要從那裡走。我知道了，原來我只是一個方向不對，所以為我指點一下，我往那個路去，果然我遇到貴人了。從這樣，我一輩子一帆風順。這時候看到他，當然我要感恩他。」

人家就會再問他：「你感恩，而他這時候對你這樣，是不是很不公平？」就說：「這是讓我看見人間啊，雖然過去對我，現在我對他，他不能夠滿足，又來用這樣的方法。果然，以你們看起來是這麼不對，我的感受是很感恩。」「還有什麼可讓你感恩的呢？」這是兩個人的對答。他就說了：「有啊，學佛的過程中有『增上緣』與『逆增上緣』。」「什麼叫做『增上緣』？」朋友這樣問，他說：「就是我在迷茫的時候，他點醒我，指出我該走的方向，我遇到好人，那段就是我的『增上緣』。他那個時候若沒有為我指一條路，我沒有今天，這個恩我永遠都在。」

「他現在是對你這樣。」「所以我要更加感恩他，因為佛經中說『逆增上緣』，儘管我這時候如何對待他，回報感恩，他無法可感覺，這是佛法所說的，可憐憫。所以我現在是用感恩、憐憫的心來陪伴他、來幫助他。無論如何，我總是用我曾經過的事情，接觸到佛法，佛法的道理，有因緣、有譬喻……等等，我只好就是用這樣來陪伴。我自己知道與他的因緣，我陪伴他，能夠用種種方法譬喻給他聽，讓他了解佛法。」這就是人與人之間，有的人說，「當局者迷，旁觀者清」，但是現在說的這段是一個迷、一個醒。醒悟的是接受佛法的人，雖然旁邊的人替他忿忿不平，但醒悟的人他自己很清楚、知道，所以他的心自在。雖然旁邊的人看到他們兩個人之間，一個不知足的對待，一個是感恩心的回報。後來的這位，他就是忿忿不平，他認為：你在迷中，我很清楚，我是旁觀的人，我覺得我看你們兩位，不公平啊。忿忿不平。

回過來，這位就回過頭來告訴他：「我很清醒，我是因為這樣這樣，我得到佛法，所以我心自在輕安，善逍遙。我用善來對待人，我這時候很逍遙自在，我只是抱著一個心，見到人，培養這分歡喜心，因為我心中有法，我光是看到人就一直想要用機會與他分享佛法，分享我的歡喜。所以我看到你，也要向你說佛法，因為我沒有你想的這麼委屈，我是這麼輕安自在。」回過來，他將他度化過來，這就是人生。我們若遇到人，雖然我們看：啊，很不公平。我們就不要一下子就說：「這對你不公平。」因為他接受的人輕安，所以我們應該就是讚歎他：「你是得到什麼法？你是用什麼方法來克服？人家對你不公平而你卻能夠這麼輕安自在？你用什麼方法？」我們用請教的來問他，不要說：「這樣對你不公平，你應該……等等。」這就是我們要學的道理。

看到的人是這麼輕安自在、這麼歡喜，見到人就要傳法。我們聽起來，這個人格，難道不是我們所尊重的人呢？這就是我們要如何來選擇朋友？如何來對待人？在這當中我們就能夠了解。所以要了解的，就是用法，還是法。法要從哪裡來？受持經法。因為經是佛所說，這樣曾經過的事情，二千五百多年前佛陀徹悟了人間萬事萬法，無量人間法，出世間的道理，他面對著世間來講出世法。當然要說世間法，他就已經曾這樣在人間經歷過。所以他從出世法，就是真理，這樣再入人群講出了出世的道理，來勸人人處世的方法。所以處世方法就要從道理上教我們。我們若不懂得人間法，如何來對人，如何來做事，這樣就無行可修了。

修行就是要學會做人；對人、對事、對物，這就是修行的過程。對人、對事、對物若能清楚，這就是有修養的人，這就是依教奉行的人，這叫做持經法的人。「修持經法滋長慧命」；因為他有持經，用這樣的法已經是滋長慧命。他若沒有智慧，哪有辦法對人間；人與人之間是這樣的不公平，他卻能夠用法來化解。不論是面對著兩舌，剛才那位旁觀者再怎麼用不好的來形容，他是兩舌，將那個人的事情說給這個人聽，幸好這個人明道理，反過來用道理來說服他。要不然常常對人說：「我替你抱不平。」這不是對的事。要很清楚，冷靜勸人和，不是只在旁邊煽風點火。有修行的人，事情看清楚，我們慧命在增長，哪怕有人來告訴我們：「我對誰真的抱不平。」而我們能很冷靜，勸這位、說服那位，兩邊都讓他們和好。這就是為人間調和人間事，也是淨化人心。常常在聽的道理，其實都是在人間裡面。

所以「修持經法滋長慧命」，之前說過，因為我們輕安、我們逍遙，我們逢人歡喜傳法，這全都是經過了受持經法，已經得到了法來滋養我們的慧命。我們的慧命在成長，因為這樣我們「獲法喜精髓微妙法」。法喜精進；我們得到法，那種的微妙在我們內心發揮效用。不知道我用這樣的方式來說明，大家能了解嗎？了解我們做人，哪怕經過了許多困難，人家有意無意給我們一個明確的方向，不論他是抱好心來為我們指方向，或者是無意中為我們指一個方向，總是讓我們走對路了，我們都要心存感恩。

這種的感恩心，回過頭來你回報，回報給他多少，但他都還不滿足，還對你怎麼樣，又產生了其他人這樣來替你忿忿不平，是不是我們會被他捲進去。本來無事，因為又有第三個人替我們抱不平，這樣的人說話，我們會受他影響嗎？會開始對那個人，我們起了不滿的心嗎？若這樣就是人事複雜了，本來是這麼簡單，卻因人而複雜。若我們用簡單的心，面對著人間事都這麼簡單，永遠都是在「自在輕安善逍遙」之中。因為我們得到的就是「法喜精髓」，是微妙法，在我們的內心不斷在滋養我們的慧命。若有得到法，我們的慧命就是用法在滋養我們，所以我們每天都是這樣的歡喜，每天都在講這樣的法。這種歡喜傳法樂，傳出了，「我很歡喜，我遇到事情我很輕安、很自在。」這種「修持經法滋養慧命」，你才有辦法去傳法，要不然自己都不歡喜了，要如何傳法給人呢？自己得法都不受用了，你有什麼法可傳給人？

所以，這段文你們要用心放著，去體會，用在日常生活中待人接物。面對著道理，我們會合，如何來與人說話，這也是舌根的功能，請大家要用心。我們有佛法，又有法可說，要靠我們的舌根。我們的思想正確，我們的舌根若動，是要說法，不是要用來吃甘、苦、酸、澀，不是。我們是要用來說話，說對人間有益的話，所以要很用心體會。

前面的文就這樣說：「諸天龍夜叉，及阿修羅等，皆以恭敬心，而共來聽法，是說法之人，若欲以妙音，遍滿三千界，隨意即能至。大小轉輪王，及千子眷屬，合掌恭敬心，常來聽受法。諸天龍夜叉、羅剎毗舍闍，亦以歡喜心，常樂來供養。」

「諸天龍夜叉，及阿修羅等，皆以恭敬心，而共來聽法，是說法之人，若欲以妙音，遍滿三千界，隨意即能至。大小轉輪王，及千子眷屬，合掌恭敬心，常來聽受法。諸天龍夜叉、羅剎毗舍闍，亦以歡喜心，常樂來供養。」《法華經法師功德品第十九》

前面說一個字叫做「樂」（lo̍k），後面的叫做「樂」（ngāu）。我們剛才說過「樂」（lo̍k），那就是慧命，我們的傳法樂，傳法讓人快樂。後面就是「樂」（ngāu），樂法。我們就要清楚字的用途。「諸天」，那就是很多不是人間的人，就是諸天人要來聽法。不是只有天人，還有天龍八部，龍神都來了，有阿修羅……等等，都是用恭敬心來聽法。所以能夠這樣，這說法的人不論他的聲音，所說的法就化為妙法、妙音。所說的法，不是只有在這裡說、在這裡聽。在這裡說的法，也很快就會傳遍，傳遍在三千大千世界。

「三千」就是小千世界、中千世界、大千世界，這樣叫做「三千世界」。在這個三千世界，隨意聽到這個法，他們能夠「隨意即能至」。因為法的微妙，天龍八部全都歡喜來，來的目的就是聽法。這就是佛法的奧妙，你說得對，歡喜，法化成了音聲，音聲來讓很多人有一個方向，就四方八達（四面八方）天龍八部都這樣合起來聽法。「大小轉輪王」，轉輪王他就是統領天下。超越人間大福的人，這叫做轉輪王。轉輪王有大、小轉輪王，有大王、有小王。「及千子眷屬」，這些全都是他的眷屬、子孫等等，很多很多全都來了。

全都用恭敬心，「合掌恭敬心」，常常都是來聽法，「常來聽受法」。你們讀哪一部經都能看到天龍八部，同時在道場聽經，每一部經，尤其是《法華經》的每一品都有天龍八部。他是世間的護法者，這個法需要保護，他們都能夠現身在法會中，「常來聽受法」。諸天龍夜叉、阿修羅……等等，他們都用歡喜心來，歡喜來聽法。「常樂來供養」，常樂就是很歡喜，常樂來聽法，同時也是來供養，用他們的行動護持佛法來供養。

接下來這段文就這樣說了：「梵天王魔王，自在大自在，如是諸天眾，常來至其所。諸佛及弟子，聞其說法音，常念而守護，或時為現身。」

「梵天王魔王，自在大自在，如是諸天眾，常來至其所。諸佛及弟子，聞其說法音，常念而守護，或時為現身。」《法華經法師功德品第十九》
梵天王魔王：梵天王，人間修善大福力生為色界主。魔王居欲天頂其權實不同。實即天魔、真邪見者。

我們要知道，「梵天王魔王」。「梵天王」這些都是「人間修善大福力生為色界主」，色界天的天主，以及魔王。魔王，若說到魔王，我們就會覺得世間種種的事情有了障礙，我們都說，「哎呀，魔障啦，是魔來障礙。」這個魔也就是煩惱魔。魔，就是我們在修行時，即使是修善行的人，他有福，但是福中還是帶著煩惱，所以這個魔隨著福也會增長。所以在天，梵天、天王之間，雖然他們也能夠生天，這些都是在人間修善大福力為主，所以他生到色界去。

魔王就是說生在天上，但還是帶著煩惱去，還是有煩惱，就像阿修羅，他有天福沒有天德。但是阿修羅，他是自己愛發脾氣，而魔王呢，就是障礙人脫離色界等，很怕人脫離三界。若人勤修勝善欲超越三界生死，欲界第六天魔王為作障礙，發起種種擾亂之事；所以若有人要修行，他就會來困擾。佛陀將要成佛的時候，也要先降魔，要先降伏魔。因為將要修行，將要成正覺之時，那裡現出很多很多的境界，而這個境界在哪裡呢？在這個心，在心、腦中出現出來，很多會誘惑人，層層的欲念、境界現前，自然會誘引你脫離了清淨。那個一念心若染污了，那就是清淨念整個都被破壞掉了。

這個清淨，最重要的就是要用怎麼樣的方法，魔來的時候，我們有那個能力將他推開。有的時候，我們選擇這件事情要去做，卻是後面一個念頭：「困難啊，何必呢？」等等，「何必去做呢？」「是為什麼要讓啊？」這些都是想起來時，那種的魔念，明明我們應該要去做，當中若有一項障礙我們，讓我們在那裡卻步。能夠利益人的事情，你應該做的事情；你要說，這個法你應該要追求，卻是你在這當中，自己的內心就起懈怠。或者是有人一句話讓你停步，這都是叫做魔來障礙。

但是，這樣的魔，他也有修福。總而言之，就是有在修福，卻是沒有去除煩惱，佛法沒有真正入心，只知道造善會得福，不知道佛法能去除煩惱，所以這叫做魔王。魔王他在欲天裡，希望人人與他一樣享受欲樂，所以有人要修行、要斷煩惱，要全部清淨，超越三界，魔王一定會出來困擾你。你付出無所求還要再感恩，有時候也有種種的障礙，所以常常說慈濟人不容易，有辦法做到「三輪體空」，付出無所求還要說感恩，這樣就能夠脫離魔障。這種心不受其他來障礙我們，我們一心志付出，這樣就對了。

所以魔王就是會障礙人的善法，障礙人脫離欲界等，這就是魔。但是他有福，他在人間有修福，「隨喜功德，你叫我做我就做，善事我『加減』做。」就像這樣。但是煩惱一來，他就起無明，不只不做，還起無明，聽人說什麼，就開始斷人的善根；不只是自己的善根斷了，還斷其他人的善根，這也是叫做「魔來障礙」，這種也很多。我們好好用心想，有所障礙就是魔的障礙。看看那個「魔」字，是不明白道理。因為「麻」下面又有「鬼」，那個麻園；造字很有趣，它就是種麻，種起來就是這樣整片麻園，而麻樹很高，人走到裡面，密密麻麻走不出來，會怕，我們的心鬼就出來了，聽到聲音，走不出去。就像我們在這片園地裡面，走不出去，有疑生鬼，所以叫做魔。這種心不明白，我們的心有這樣很多很多煩惱無明解不開，這種的無明，想不開那就是黑暗，黑暗那就是像鬼一樣。

所以，鬼在我們的心中叫做「魔」。心中不要有鬼，常常聽人會說：「你心中懷鬼胎。」意思就是道理不明白，起煩惱了，這就是魔。魔，有從我們內心產生出來，魔有從外面出現，所以我們要很注意這個「魔」，不要受魔障礙。所以，「魔王居欲天頂」；他們生在這個欲天的高層，「其權實不同」。梵天王很單純，魔王很複雜，他們各有所掌，各有所權利，領導不同。魔王就是統領他的魔軍，梵天王就是統領單純、善良的天眾，所以天與魔常常在對敵。就像釋提桓因常常就與阿修羅在打仗一樣，但是這個魔是更加危險。

他在人群中，有時善，忽然間產生出來「無明軍」，他就會產生「無明風」。有人就是這樣，很多人不明道理，聽到就生煩惱，生起了煩惱，那就是魔來障礙我們。不只是魔來障礙我們向前精進，自己也很快成為魔群眾，被魔降伏了，這更加要注意。人云亦云，或者是說得很正義，就是，「我是替你抱不平。」像這樣也是心生魔了，自己不清楚，來替別人說不平的話，這也是不對。所以我們的心要常常調理好。

「實即天魔、真邪見者」。這種魔的力量很大，所以真邪見的人，真的是邪見的人。魔，真的無法與他說清楚，再怎麼說都說不過來，這就是邪見。你要用正法告訴他，佛都無奈何。雖然降伏是佛自心降伏，其實這個魔，人家說：「道高一寸，魔高一丈。」同樣的道理，哪裡有正法，那個魔就到哪裡去障礙。所以這個魔王的力很大，這是「真邪見者」。我們人有邪見就是魔，同樣的道理。

權即菩薩，變化現身，考試行人令堅道力。

「權即菩薩」。用方便，方便法要如何來應化人間？變化人間。變化人間，不是沒有化有，他能夠隨你的心意，先與你一起說話，慢慢將你轉化過來，這就是菩薩。「這位菩薩，你這個人為何與這些人一起呢？」「我這個人，我就是將要去度化人，我就是逢人歡喜要去傳法的人。所以我在這人群中，我會想辦法好好為他轉變他的觀念，化惡為善。」這就是菩薩。「變化現身」來「考試行人」，有的他已在修行中，人就在修行中，你又這樣對他，這就是菩薩要考試，你這個人有在修行，我的態度讓你……。你明明做得對，常常給你臉色看，看看你有辦法，每件事情都做對？看到的都是不好的臉色，你到底能夠再忍耐多久？這件事情你是不是真心要做？有真心要做，這些要做的事情就是你的，而若不真心，看臉色他就放下了。「考試行人令堅道力」；所以菩薩要來考驗修行人，如何讓他道力堅固，很多事情要讓他去做，他是不是有辦法承擔？有辦法承擔，又沒有半途而廢，這才是真菩薩。

自在大自在：自在：即化樂天，以福力化現，而自受樂。大自在：即他化自在天，化由他力，名為他化。而於其中得大自在。又色究竟，亦名大自在，即摩醯首羅也。

所以，「自在大自在」，前面有自在、大自在。「自在」這就是「化樂天，以福力化現，而自受樂」。他已經造善法，造善已經在自在天，全都是逍遙自在。他有福，他以福力來現化，自己在受樂。「大自在，即是他化自在天」，就是「化由他力」，看到別人在快樂，我比他更加快樂。我很自在，我要去化度他，化度他讓他快樂，我更加快樂。就像我們常常說，我們很辛苦去為人、幫助人，對方得救了，得到物資，得救了、困難解決了，而我們得到什麼呢？我們得到歡喜。所以看人歡喜、受樂了，他得到了，他的困難解決了，還有東西也拿到了，他歡喜了，我們看到後，我們的心比他更歡喜。就是借他的歡喜，我們來歡喜，借他的自在平安，我們來自在平安，這就是福中福的人，這叫做自在天，自己很自在；我們幫助他之後，他更自在，我們比他更自在。這種真的是見人善而隨喜者，這叫做「自在大自在」。

所以，「即他化自在天」。我們人若能夠這樣的境界，這就是如「他化自在天」。我們自己自在，看人自在，這樣我們更自在。所以，「化由他力」，「化」的意思就是我們借他們的力量，借他們的歡喜，我們來歡喜。同樣的道理，借他們的力量，我們一起來成就這件好的事情，大家共同來成就。借力使力，這也是借他力，這都很容易，做得到，不困難，「而於其中得大自在」。「又色究竟」。在這色界之中，很究竟，「亦名大自在」。這個色，我們全都沒有罣礙了，這就是大自在，逍遙。大自在就是逍遙，我們很逍遙，我們很自在了。這就是我們在這當中能勝過了魔、「首羅」（八夜叉之一）。所以我們要很用心，這種自在心我們平常就要好好自己來鍛鍊自己的身心自在。

如是諸天眾，常來至其所：如上所現欲色無色三界諸天，常為法故，至法師所。

這段就是在說這些諸天所現出來的，就是在欲界天的天王、天眾，有色界天的，有無色界天。這色界，欲界、色界、無色界，叫做「三界」。這三界諸天，說法者就常常為他們說法，所以這些人常常來到說法者，就是法師的地方來。

諸佛及弟子，聞其說法音，常念而守護：諸佛即是妙覺世尊，弟子即是三乘聖眾，聞法音時，常來護念。

所以，「諸佛及弟子，聞其說法音，常念而守護」。就是他們常常都來，來在諸佛、佛的弟子中，常常來聽法。不只是聽法也常常來護法。看看我們有多少的菩薩，不是來聽法而已，也是來護法，來護法也來聽法。同樣的道理，不論是欲界、色界、無色界，這些天人、天王，同樣常常擁護諸佛與諸佛的弟子，凡是在說法的道場中，他們都常常在那個地方來守護他們。所以，「諸佛即是妙覺世尊」。就是，在說的諸佛就是釋迦佛，「弟子即是三乘聖眾」。這都很簡單，大家看了就清楚。就是「聞法音時，常來護念」，這段文字都很簡單。

或時為現身：現身有一切現，即是見佛色身。理現，即是解佛法音，名見法身。

「或時為現身」，常常都為他們現身來說法。所以，「現身有一切現，即是見佛色身」，這叫做「一切現」。「理現，即是解佛法音」，所說的見佛身，就是有形、有色，這都叫做可以看到的身；一種叫做「理身」，理，用理來顯佛法，「名見法身」；這叫做法身。

善持是經，則所說諸法即攝遍十法界，舌之功德殊勝如是。五舌之用，文不明顯。

「善持是經，則是所說諸法即攝遍十法界，舌之功德殊勝如是」。舌之功能，舌的功德，它的功能、它的德就是殊勝如是。因為要說法，天人與天人自說法，天人來人間聽聲聞、緣覺、辟支佛，受持經的人說法，也來聽佛說法等等。這攸關於法、說法都與舌根有關係，所以舌根有功德。它的功德是「殊勝如是」，就是這樣。所以，「五舌之用，文不明顯」。眼、耳、鼻、舌、身，這全都可以來表達法，所以「五舌之用」。

能作六道語，即肉、天二舌。能作二乘語，即慧舌。能作菩薩語，即法舌。一時互用，即佛舌。舌根功德竟。

所以，「能作六道語」，它可以來作六道的語言，可以為天人，為天說、為人說，為地獄、餓鬼、畜生說，可以在六道中來講說道理妙法。所以，「即肉、天二舌」，就是肉與天舌，二舌。「能作二乘語」，能夠當二乘，就是聲聞與緣覺這二乘語言，「即慧舌」。「能作菩薩語，即法舌」，菩薩就是都說法。對天、人就是用我們凡夫的舌頭來說智慧的語言。菩薩要說法，他說的都是法，叫做「法舌」。「一時互用」，同一個時間互用，這就是「佛舌」。佛也能夠對天、人，對一切菩薩來說法，這就是佛的舌。

所以有這樣的舌根，有這麼多的法用，我們真的就要好好利用舌根，能夠時時輕安，能夠善逍遙。說很好的話能夠度人，能夠讓人人聽歡喜、理解法，我們要時時傳法。所以受持法來滋養我們的慧命，我們在說法給人聽，其實也是在增長我們的慧命。很多，總是一切就是以舌根來成就。這樣，舌根的功德有千二百，這就是舌的功德。「舌根功德竟」；這段文就告一段落，這是舌根的功德。

大家要很用心，我們的六根、六識，都有它各自用處，舌根的用途更加開闊。所以我們要珍惜它，要說好話，說好語多勸人善，讓人朝向善的功德去實行，要不然，很快無明風一吹一下，這功德根反向，那就成為了惡。所以我們要好好多用心啊！

************************************************************

【附註】《法華經句解》
自在者，即化樂天。以力化現，而自受樂。名為自在。大自在者，即他化自在天。化由他力，名為他化。而於其中得大自在。又色究竟，亦名大自在。即摩醯首羅也。

［莫醯伊濕伐羅］：（天名）Mahes/vara，一作摩醯伊濕代羅，略名摩醯濕伐羅，摩醯首羅。摩醯者大，伊濕伐羅者自在，即大自在。位於色界頂上之天神名也。慧苑音義上曰：「摩醯首羅，正云摩醯濕伐羅。言摩醯者，此云大也。濕伐羅者，自在也。謂此天王於大千世界中得自在故也。」（後略）
（丁福保《佛學大辭典》）

Explanations by Master Cheng-Yan
Subject: The Merits of the Tongue-Root (喜傳法樂舌根功德)
Date: September.24.2019

“When we are at ease, peaceful, feeling good and carefree, we happily spread Dharma-joy to everyone we meet. By practicing and upholding the sutra’s teachings, we nourish our wisdom-life and attain the essence of Dharma-joy from the subtle and wondrous Dharma.”

Let us mindfully seek to understand this better. When we are happy, what are we happy about? From deep in our hearts, endless joy pours forth. This makes us feel very at ease and happy. This comes from a sense of peace and lightness. This peace and lightness [means] our minds are free of anything coarse or heavy, without any coarse afflictions; this is a mind unburdened by heavy hardships. A mind like this remains at ease and peaceful. Moreover, it maintains that sense of joy. This is what it means to “feel good and carefree.” When nothing bad or unfavorable happens, we feel good. This is the way life should be; we should be very joyful, without any cares or worries. When nothing goes against our wishes, we feel at ease and peaceful every day. This is what it means to be truly joyful and carefree. If we want to be happy, as long as nothing bad happens, we feel happy. Thus, we “feel good and carefree.” Having no problems with others, “we happily spread Dharma-joy to everyone we meet.”

Instead of having entanglements with people, we form good affinities with them. So, to everyone we meet, we must spread the Dharma because we are carefree and at ease. What do we need to become carefree and at ease? We need joy. What do we need to become joyful? Listening to the Dharma makes us joyful. When we understand the principles, we are freed from sorrow, and thus, we attain Dharma-joy. When some people see [us], they will say, “In the past, you always looked so troubled. Why is it that now, you look so carefree and at ease?” We must eagerly share [this joy] with them. Or, without needing others to ask us first, we should say, “Come here! How have you been lately? You seem like you are feeling low”. “Ah, I have run into some hardships.” As we listen, [we say], “No, you haven’t! What is so hard about that? I had it even harder in the past.” “How did you overcome it?” “I learned to accept it and let it go.” “How can I learn to accept it and let it go?” “Through the Buddha-Dharma, the Buddha’s teachings, all the principles become clear. There is no suffering in this world that we cannot overcome, as long as we set our mind at peace and refrain from dwelling on interpersonal conflicts. When someone has an issue with us, we must not think poorly of them. We should try our best to think, ‘This person has helped me in the past. The way he is treating me now is an even greater help for me.’” “How can this be? When did this person help you? How long ago was that? Now that he is treating you [so poorly], how could this be an even greater help to you?” “It is true! There was a time in the past when I had lost my way. He guided me and told me which way to go. I realized that I was simply headed in the wrong direction. So, when he pointed it out, I went in that direction. As it turns out, I had gained a benefactor. From then on, my life has gone smoothly. So, when I see him now, of course, I must be grateful to him.” Then, they go on to ask, “Since you are so grateful to him, isn’t it unfair of him to treat you [so poorly] now?” We should say, “This helps me see how the world is. Although he treated me [well] in the past, I must have treated him [poorly] recently, and he is dissatisfied with me, so now he is treating me [poorly]. While it seems wrong from your point of view, I actually feel very grateful.” “What else makes you feel grateful?” This is a conversation between two people. [The first person] said, “Yes. In the course of learning the Buddha-Dharma, I learned about beneficial conditions and beneficial adverse conditions. What are beneficial conditions?” asked his friend. He replied, “When I was not, he woke me up and showed me the way for me to meet good people. This is my ‘beneficial condition.’ If it was not for what he did then to show me the way, I would not be where I am today. I am forever grateful.” “But now he treats you so [poorly].” “Because of this, I am even more grateful to him. This is because of what the sutras call beneficial adverse conditions. No matter how [well] I treat him right now to return his [past] kindness, he cannot feel it. This is what the Buddha-Dharma refers to as ‘deserving of compassion’. So now, I must be grateful and compassionate as I accompany and help him. No matter what happens, I must always draw from my past experiences and the Buddha-Dharma’s principles I have learned, such as the law of karma, analogies and so on. I can only accompany him in this manner. I know what our affinity is like. When I accompany him, I can tell him all sorts of analogies [to help him] understand the Buddha-Dharma.” This is what our relationships [should be like]. Some people say, “Those watching the game see more clearly than those playing.”

What this [conversation] shows us is one deluded person and one awakened person. The awakened one is the person who has accepted the Buddha-Dharma. Though the bystander felt indignant on his behalf, this awakened person understood what was happening very clearly. So, instead, he told this person, “I see things very clearly. It is because of such and such that I have accepted the Buddha-Dharma, so I feel at ease, peaceful, good and carefree. I treat others with kindness. At this time, I am very carefree and at ease. Simply by maintaining this mindset, whenever I meet people, I cultivate this sense of joy in my heart. Because I have the Dharma in my heart, whenever I meet people, I want to make use of this opportunity to share the Buddha-Dharma with them and share my joy. Therefore, now that I have met you, I would like to tell you about the Buddha-Dharma. This is why I do not feel as wronged as you think I should feel. I feel so peaceful and at ease.” Instead, he was able to transform them. This is what life is like.

When we meet someone, though something might seem very unfair to us, we should not say right away, “This is so unfair to you.” Because this person who was treated this way was so at peace, we should be praising him instead. “What Dharma did you learn, what method did you use to overcome this? This other person treated you so unfairly, yet you are still so peaceful and at ease. What is your method?” We should ask him for teachings instead of saying, “This is unfair to you. You should... and so on.” These are the principles we must learn. We met this person who is so peaceful and at ease. He is so joyful, spreading the Dharma to whomever he meets. When we hear about someone with this sort of character, isn’t this the kind of person we ought to respect? This should be how we choose our friends and how we treat others. Through this, we come to understand [the Dharma]. So, we must understand how to apply the Dharma. It still comes back to the Dharma.

How can we attain the Dharma? By practicing and upholding the sutra’s teachings. This sutra was taught by the Buddha over 2000 years ago, the Buddha thoroughly realized all matters and principles in this world, the finite worldly Dharma and the world-transcending principles. From the world-transcending Dharma, the true principles, He went on to go among people to [expound these world-transcending principles. Then, he advised people on how to conduct themselves in the world. The way to conduct ourselves in the world must be learned from the principles. If we do not understand the worldly Dharma, how to treat others and how to handle matters, we have no way to engage in spiritual practice. To engage in spiritual practice, we must learn how to conduct ourselves and how to deal with people, matters and things. This is our course of spiritual cultivation. Someone who clearly understands how to handle people, matters and things is someone who is very well-cultivated. Such a person who practices according to the teachings is someone who upholds the Dharma. Those who uphold the sutra and applies its teachings have nourished their wisdom-life. If [that man] lacked this wisdom, how could he have dealt with that person who was treating him so unfairly? Yet, he was able to resolve this with the Dharma. This was in spite of that gossiper he met, that bystander we just mentioned, and all the harsh words they used to describe [the other person]. [The bystander] was gossiping about that man with this person. Fortunately, this person understands the principles and was actually able to apply these principles to persuade [the bystander]. If, instead, we are always telling other people, “I am outraged on your behalf!” this is not the right thing to do. We must calmly and clearly advise them how to get along with others. As spiritual practitioners, our wisdom-life is growing. Even if someone comes and tells us, “I am really outraged on their behalf!” we are able to remain very calm as we advise this person and persuade that person so that both sides can mend their relationship. This is how we bring harmony to our relationships and purify people’s hearts. The principles we keep hearing about are all out there in the world.

So, “By practicing and upholding the sutra’s teachings, we nourish our wisdom-life.” We are peaceful and carefree, joyfully spreading the Dharma to everyone we meet. This all comes from practicing and upholding the sutra’s teachings and having nourished our wisdom-life. Our wisdom-life is growing. Because of this, we “attain the essence of Dharma-joy from the subtle and wondrous Dharma.” We have attained the Dharma, and its subtlety and wondrousness have begun to take effect in our minds. When I explain things this way, does everyone understand? We must understand that as we go about our lives, even when we encounter obstacles, whether they mean to or not, other people can provide us with a clear direction. Whether they have the good intention to guide us or they unwittingly point out our direction for us, in the end, they are he ping us to. So, we should have gratitude in our hearts. When we are grateful and try to return the favor, no matter how much we give them in return, they might still be unsatisfied, and they still might treat us [poorly]. Furthermore, if this causes others to express their outrage on our behalf, will we let them pull us into the conflict? At first, there was no issue, but when someone else voices their outrage on our behalf, will we be influenced by what they say? Will we get upset at the person [who wronged us]? If so, then this will complicate our relationship. It was originally so simple, but other people made it complicated. If we maintain a simple mindset, dealing with worldly matters will be simple. We will always be “at ease and peaceful, feeling good and carefree”. This is because we will attain the “essence of Dharma-joy and subtle and wondrous Dharma” deep within our hearts, constantly nourishing our wisdom-life. If we attain the Dharma, then the Dharma will nourish our wisdom-life, and we will be joyful everyday. Every day, we discuss this Dharma. This is the joy of happily spreading the Dharma. When we spread [the Dharma], we are joyful. [Then], when we encounter problems, we will remain at peace and at ease. “By practicing and upholding the sutra’s teachings, we nourish our wisdom-life”. Then, we will be able to spread the Dharam. Otherwise, if we are not joyful, how can we spread the Dharma to others? If we do not make use of the Dharma we attain, then what Dharma do we have to spread? We must mindfully seek to comprehend this passage and make use of it in our daily lives, as we deal with people and matters and bring them into harmony with the principles so that we know how to speak with others. This is also a function of our tongue-root.

Everyone, please be mindful. We have the Buddha-Dharma, so we can tach the Dharma with the help of our tongue-root. When our thinking is correct, whenever our tongue-root moves, it will be to teach the Dharma. Tasting all the various flavors is not its [sole] purpose. It is not. We must use it to say words that will benefit the world. We must mindfully seek to understand this.

The previous passage says, “Heavenly beings, dragons, yaksas, asuras and so forth, all with a reverent mind, will come together to listen to the Dharma. Should those who teach the Dharma wish to fill the trichiliocosm with their wondrous voice, it will reach wherever they wish to reach”.

Continuing on it says, “The great and small wheel-turning kings, along with their thousand sons and retinues, with palms joined and reverent minds, will always come topo hear and accept the Dharma. Heavenly beings, dragons, yakas raksas and pisacas, also with joyful minds, will always take joy in coming to make offerings”.

The “joy” that we just mentioned refers to our wisdom-life and the joy of spreading the Dharma. Spreading the Dharma brings people joy. The “joy” at the end [of the passage] refers to taking joy in the Dharma. “Heavenly beings” refers to the numerous beings who are not from the human realm. Heavenly beings will come listen to the Dharma. Not only do these heavenly beings come, but the dragons will also come, as well as the asuras and so on. They will also come listen to the Dharma with reverent minds. So, for Dharma teachers who are able to do this, regardless of what their voices are like, their teachings will take on the wondrous sound of the wondrous Dharma. The Dharma they teach will not only be taught and listened to here. The Dharma they teach here will also spread very quickly throughout the great trichiliocosm. “Trichiliocosm” refers to the small, medium and great chiliocosms. Combined, they are called the trichiliocosm. Within the trichiliocosm, because of how subtle and wondrous the Dharma is, the eight classes of Dharma-protectors will all come joyfully in order to listen to the Dharma. This is how wondrously profound the Buddha-Dharma is. When what we say is right and joyful and transforms the Dharma into sound, this sound will give many people a direction. From all comes of the world, the eight classes of Dharma-protectors will gather together to listen to the Dharma. As for “the great and small wheel-turning kings, wheel-turning kings govern the world. people of great blessings that go beyond this world are called wheel-turning kings. There are great and small wheel-turning kings, great and small kings. “[Their] thousand sons and retinues, refers to their retinues, descendants and so on, [all] of whom will come. They will all have reverent minds. “With palms joined and reverent minds”, they “will always come to hear and accept the Dharma”. No matter what sutra we study, we find the eight classes of Dharma-protectors all listening to the sutra at Dharma-assemblies. They are the world’s Dharma-protectors. The Dharma requires protection. They will all manifest at Dharma-assemblies, “always coming to hear and accept the Dharma”. Heavenly beings, dragons, yaksas, asuras and so on will all come with joyful minds to happily listen to the Dharma. That they will “always take joy” [in this] means that they are very joyful. They always take joy in coming to listen to the Dharma. At the same time, they will also make offerings. They safeguard and uphold the Buddha-Dharma through their actions as an offerings.

This passage continues on, saying, “King Brahma, King Mara, Freedom, Great Freedom and heavenly beings such as these will always go wherever they are. When Buddhas and Their disciples hear their voices as they teach the Dharma, they will always retain and protect it. Sometimes, They will even manifest.” King Brahma, King Mara: King Brahma cultivated virtue and the great power of blessings in the human realm and was thus born as ruler of the form realm. King Mara lives in the highest heaven of the desire realm. This is the difference between the provisional and the true. The true is King Mara of Mahesvara Heaven, who truly has deviant views. The provisional is the Bodhisattvas, who transform and manifest to test spiritual practitioners and help them solidify their spiritual strength.

We must understand that “King Brahma cultivated virtue and the great power of blessings in the human realm and was thus born as ruler of the form realm”. He is king of the heavens of the form realm. Whenever we bring up King Mara, we think about how all worldly matters have their obstacles. We will say, “Oh no! Maras have come to obstruct us”. These maras are the maras of our afflictions. Maras come as we engage in spiritual practice. Even spiritual practitioners with blessings still carry afflictions amidst their blessings. Therefore, as our blessings grow, so do maras. “King Mara” was born in heaven, yet still has his afflictions. He still has afflictions. This is like the asuras, who have heavenly blessings but lack heavenly merits. Asuras often lose their temper. As for King Mara, he fears that people will transcend the three realms. If someone wants to engage in spiritual practice, he will come and trouble them. Right before the Buddha attained Buddhahood, He also had to subdue his maras first. Right as he was about to attain perfect enlightenment, many illusions appeared. Where do such illusions occur? They emerge within the mind, in our brains, They emerge within the mind, in our brains, and many of them can tempt us. As layers of desire and illusion emerge, they will naturally tempt us away from purity. Once our minds have been contaminated, our pure thoughts will be completely destroyed. It is crucial that we find a way to stay pure, so that when maras come, we will be able to push them away. Sometimes, when we choose to do [a good deed], our next thought will be, “That is so hard! Why do we need to do that?” That is so hard! Why do we need to do that? Why should we be so accommodating? All thoughts like these are maras. Even though we clearly need to do this thing, when we encounter the slightest hindrance, it will stop us in our path. This is something we can do to benefit others, something that we ought to do, so if we want to expound this teaching, we must seek to [accomplish it for ourselves]. Yet, during the course of this process, we allow ourselves to grow indolent, or we let someone’s comment stop us. These are all maras that come to deter us.

But even [King] Mara cultivated blessings. In the end, he cultivated blessings, but he has yet to eliminated his afflictions. He has not truly taken the Buddha-Dharma to heart. He only knows that by doing good, he can gain blessings, but he does not know that the Buddha-Dharma can eliminate afflictions. Thus, He is called King Mara King. King Mara is in desire heaven. He hopes everyone will enjoy themselves and indulge in desires just like him. Therefore, whenever people want to engage in spiritual practice, eliminate afflictions, become completely pure and transcend the three realms, King Mara will surely appear to cause trouble.

When we give without expectations and show our gratitude, at times, we will still encounter all sorts of obstacles. So, I often say that it is not easy to be a Tzu Chi volunteer, for we are able to practice “The Three Spheres of Emptiness”. By giving without expectations and expressing our gratitude, we can overcome the obstacles of maras. When we do not let them hinder our mind, we will give of ourselves wholeheartedly, for this is the right thing to do. So, King Mara hinders people from attaining the virtuous Dharma. He hinders people from transcending the desire realm, this is [King] Mara.

However, he does have blessings; he cultivated blessings in the human realm. “I take joy in merits and virtues”. I will do whatever you tell me to do. When it comes to good deeds, I will do them, more or less”. This was the way he was. But when his afflictions emerged, he became ignorant. Not only does he refuse to do good deeds, he will also do ignorant things. No matter what people say, he will start to sever their roots of goodness. Not only does he sever his own roots of goodness, he also severs others’ roots of goodness. This is what it means to be “hindered by maras”.

This is very common. When we really think about it, whatever hindrances [we have] are the hindrance of maras. Just look at the [Chinese] character for “mara”. It means we do not understand [the principles]. It is the character for “hemp” with the character for “demon” underneath. The composition is very interesting. It is like planting an entire field of hemp, and when we walk in the field, it is so thick and dense that we cannot find our way out and get scared. Then, our inner demons emerge. We hear noises and cannot escape. This is just like being in this field and getting lost in fear, it [symbolizes] this lack of clarity in our minds. This is the way our minds are. It is full of afflictions and ignorance that we cannot resolve. This ignorance and inability to think clearly is just like darkness. This darkness is like a demon. So, the demons in our minds are called “maras”. Our minds must be free of demons. We often hear [people say], “You have inner demons”. This means we do not understand the principles. Our afflictions are maras. Some maras are produced deep within our minds, while others emerge from the external world. So, we must pay close attention to these “maras”. We must not let maras hinder us. King Mara was born in the highest level of the heaven of the desire realm. “This is the difference between the provisional and the true”. The true is King Mara of Mahesvara Heaven, who truly has deviant views. The provisional is the Bodhisattvas. When King Mara is among people, he is sometimes good. Then, suddenly, he creates an “army of ignorance,” and then “the winds of ignorance” [begin to blow]. This is what some people are like. Many people do not understand the principles. They easily give rise to afflictions. When we give rise to afflictions, the maras will hinder us. Not only will maras hinder us from diligently making progress, we will very quickly become part of the horde of maras ourselves, overcome by maras. We must be especially wary of this.

When we follow the herd and speak for justice, saying, “I am outraged on your behalf,” this is when our minds gave rise to maras. We do not know [the situation] well, yet say something in outrage on another’s behalf; this is also wrong. We must constantly regulate our state of mind. “The true is King Mara of Mahesvara Heaven, who truly has deviant views. The provisional is the Bodhisattvas”. King Mara is extremely powerful. So, when it comes to people who have truly deviant views, we cannot really explain anything to this mara. No matter what we say, we cannot change his mind. This is the nature of deviant views. If you want to tell them about the Right Dharma, there is nothing even the Buddha can do. For the same reason, whenever someone has the Right Dharma, this mara will go there to hinder them. So, this mara, King Mara, is very powerful. He “truly has deviant views”.

For those of us with deviant views, we are maras; the same principle applies. “The provisional is the Bodhisattvas”. How can we use skillful means in response to this world? [We do so] by transforming the world. Transforming the world is not [a magic trick]. [A Bodhisattva] can adapt to our needs and speaks and interacts with us first, transforming us gradually. This is what a Bodhisattva is like. “Bodhisattva, what is someone like you doing with people like them?” “I am someone who transforms others. I am someone who spreads the Dharma joyfully to whomever I meet. So, while I am among this group of people, I will think of ways to earnestly change the way they think, transforming evil into goodness”. This is what a Bodhisattva is like. They “transform and manifest to test spiritual practitioners”. During their spiritual practice, Bodhisattvas will test them. Though we might clearly be doing things correctly, [Bodhisattvas] will often challenge us to see if we are doing something because we sincerely want to do it. If we sincerely want to do something, then it becomes our duty. If we are not sincere, they will see this and not even bother with us. So, Bodhisattvas will challenge spiritual practitioners to help them increase their spiritual strength. They will make them take on a lot of duties to see if they are able to carry them out. Only those who are able to carry out their duties without giving up halfway are true Bodhisattvas.

Freedom, Great Freedom: “Freedom” refers to the Heaven of Delightful Conjurations, which [Freedom] conjures and manifests by his powers for his own enjoyment. “Great Freedom” refers to the Heaven of Freedom in Others’ Conjurations, which is conjured by the powers of others. Thus, it is [also] called “[the Heaven] of Others’ Conjurations”. Here, heavenly beings attain Great Freedom. Additionally, the form realm’s ultimate heaven is also known as the Great Freedom Heaven. This is Mahesvara Heaven.

So, in “Freedom, Great Freedom,” “Freedom” refers to “the Heaven of Delightful Conjurations, which [Freedom] conjures and manifests with the powers of his blessings for his own enjoyment”. He did good deeds, so he is in the Heaven of Freedom. He is completely carefree and at ease. By the power of his blessings, he conjures and manifests [this heaven] for his own enjoyment. ‘“Great Freedom’ refers to the Heaven of Freedom in Others’ Conjurations,” which is “conjured by the powers of others. Here, heavenly beings attain Great Freedom. Additionally, the form realm’s ultimate heaven is also known as the Great Freedom Heaven”. This is “Mahesvara Heaven”.

“Heavenly beings such as these will always go wherever they are”: “The aforementioned [heavenly beings] will manifest throughout the Three Realms of the desire realm, form realm and formless realm. For the sake of the Dharma, they will always go wherever Dharma teachers are”.

This passage talks about what these heavenly beings will manifest as, as heavenly lords and heavenly civilians in the heavens of the desire realm, as well as heavens of the form and formless realm. The desire, form and formless realms are known as “the Three Realms”. These Dharma teachers will always expound the Dharma for them. These [heavenly beings] will always go where the Dharma teachers are. “When Buddhas and Their disciples hear their voices as they teach the Dharma, they will always retain and protect it”.

When Buddha and Their disciples hear their voices as they teach the Dharma, they will always retain and protect it: All Buddhas are wondrously enlightened World-Honored Ones. Their disciples are the noble beings of the Three Vehicles. When they hear the sound of the Dharma, they will always come guard and retain it.

The disciples of the Buddhas do not just listen to the Dharma, but will protect it always. When we look at our many Bodhisattvas, they do not come just to hear the Dharma, but to protect the Dharma as well. The same principle applies. “Buddhas are wondrously enlightened World-Honored Ones. Their disciples are the noble beings of the Three Vehicles. When they hear the sound of the Dharma, they will always come guard and retain it”. These words are all very simple.

Sometimes, They will even manifest: With the total manifestation of the body, they will see the Buddha’s physical body. With the manifestation of principles, they will understand the Buddha’s Dharma-sound. This is seeing the Dharmakaya. They excel at upholding this sutra, and so all the Dharma they teach encompasses all throughout the Ten Dharma-realms. The merits of the tongue are this extraordinary.

“Sometime, They will even manifest”. They will often manifest in person to expound the Dharma. “With the total manifestation of the body, they will see the Buddha’s physical body”. This is called “total manifestation”. When they see the Buddha’s physical body, they see its form and shape. This is the body that can be seen. Then, there is “the manifestation of principles,” which is to manifest the Buddha-Dharma through the principles. This is known as the Dharma-body. “They excel at upholding this sutra, and so all the Dharma they teach [can] encompass all throughout the Ten Dharma-realms”. The tongue’s functions, its merits and virtues, are this extraordinary. Because they teach the Dharma, heavenly beings will come to this world to listen to Hearers, Solitary Realizers, Pratyekabuddhas and those who uphold the sutra and expound the Dharma. They will also come listen to the Buddha expound the Dharma and so on. Everything about teaching the Dharma has to do with the tongue root. Thus, the tongue root has [its] merits, [which] are “this extraordinary.” This is what it means.

The functions of the Five Tongues are not made clear in the text. Both the physical tongue and heavenly tongue can speak the languages of the Six realms. The wisdom-tongue can speak the language of the Two Vehicles. The Dharma-tongue can speak the language of Bodhisattvas. The Buddha-tongue has all these functions at once. This concludes the merits of the tongue-root.

“The functions of the Five Tongues are not made clear in the text.” [They] “can speak the languages of the Six realms.” They can speak the languages of the Six Realms. They can speak for heavenly beings, people, beings in hell, hungry ghosts and animals. Within these Six Realms, they can expound the principles and wondrous Dharma. This is “the physical tongue and heavenly tongue.” This refers to our physical and heavenly tongue, these two tongues. What “can speak the language of the Two Vehicles,” the language of the Two Vehicles of. Hearers and Solitary Realizers, is “the wisdom-tongue.” “The Dharma-tongue can speak the language of Bodhisattvas.” When Bodhisattvas teach the Dharma, everything they say is Dharma. This is known as “the Dharma-tongue.” What possesses “all these functions at once” is “the Buddha-tongue.” The Buddha can expound the Dharma for heavenly beings, humans and all Bodhisattvas. This is the Buddha’s tongue.

So, the tongue-root has so many applications. So, [by] truly utilizing our tongue-root well, we can always be at peace, feeling good and carefree. By speaking good words, we can transform people. To get people to listen, take joy in and understand the Dharma, we must always spread the Dharma. We must accept and uphold the Dharma to nourish our wisdom-life. When we teach the Dharma to others, we are actually growing our wisdom-life. It has so many [applications]; everything can be accomplished by the tongue-root. Thus, the tongue-root has 1200 merits. These are the merits and virtues of the tongue. We are coming to the conclusion of this section.

These are the merits of the tongue. Everyone must be very mindful. Each of our Six Roots and Six Consciousnesses has their own function. The functions of the tongue-root are even broader. So, we ought to cherish it. We must speak good words and advise others to do good [deeds]. We must work toward these virtuous merits. Otherwise, as soon as the winds of ignorance blow, our virtuous root will change direction and turn to evil. So, we must always be mindful!

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

20190924《靜思妙蓮華》喜傳法樂 舌根功德 (第1703) （法華經·法師功德品第十九）

20190924《靜思妙蓮華》喜傳法樂舌根功德 (第1703) （法華經·法師功德品第十九）