20130919《靜思妙蓮華》專注精進與佛同心

【證嚴上人開示】

⊙「是諸眾生安隱樂處，救處、護處、大依止處，處處為眾作大導師，能為生盲而作眼目，聾劓啞者作耳鼻舌，諸根毀缺能令具足。」《無量義經德行品第一》

學佛的目標，就是自覺覺他、自度度人，這就是我們的目標。《無量義經》前面也是這麼說過，我們修行必定要有這分覺性，這個覺性要啟自無量大悲。無量大悲的良能，就是救濟苦難眾生，也就是所有眾生的善知識，也是眾生的大良福田，也是眾生的不請之師，為眾生所做的一切，使令眾生安穩樂處。我們所到的地方，就可以讓眾生得到歡喜、得到安穩、得到快樂。眾生有困難，就是要為他們設立了救濟、保護，所以「救處護處大依止處」，這是我們修行應該要有的。

菩薩是苦難眾生生命中的貴人，這是人人要發這個心、立這個願，提升我們生命的價值。貧窮的人，身心無所依止，所以一直在說，人間菩薩招生。每一個地方若能夠都是菩薩，「菩薩所緣，緣苦眾生」，菩薩就是眾生的依止處，救處、護處、做大依止處。
可惜天下間菩薩偏少，若能夠多一點人發心作為人間菩薩，這個社會不是能更加祥和嗎？若是人間菩薩多了，生活的形態不就是比較回歸自然、樸素、少欲、知足、愛人、愛大地、愛種種的物資、懂得生活中有規律，這種心靈清淨，這對社會、對人間不就是較調和嗎？所以佛陀教育我們，我們必定要時時自修自度，教人修行，度他、度人，我們若能自覺覺他、自利利人，天下眾生就能夠平安了。

所以這裡這麼說，《無量義經》還是，「處處為眾作大導師」。因為眾生迷茫，人人心靈的煩惱，貪、瞋、癡、慢、疑，懷疑正法，不相信正法，所以心要能夠去除貪、瞋、癡，那就困難了。人人若能夠相信正法，知道因緣果報，他就能接受法，就能調整身心的生態。所以眾生一迷失，一念之差，所以我們必定要「處處為眾作大導師」，要不斷地說，不斷地走入人群來引導眾生。
「能為生盲而作眼目」。現在的人見解偏差，人的心本來是清淨的明鏡，已經被外面的色相來擾亂了每一個人心靈的明鏡。一片鏡子在那裡，你若是用色彩把它塗啊、抹啊，抹一抹，你想，整片鏡子不就是五花十色，豈能照出心外那個物質？器世間的物質，那些道理能清楚嗎？已經模糊掉了，不清楚了。所以，雖然有眼睛，卻是見解偏差了。所以大導師就是應該要為這些眾生作正見觀，他的見解，我們要為他導向，讓他的看法正確些，讓他的思想明朗些，讓他對所有的物質、道理更了解。這就是「能為生盲而作眼目」，就是為眾生的見解導向，化污染為清淨，心靈的污染化掉，變成清淨。

我們每天在讀誦《無量義經》，讀到這些(經)文，是不是能夠發心呢？能夠體會佛陀對我們的教育，不只是讓我們自利自救，還應該要利他救他，使人人的心地清淨。這是佛陀的教育，是他的本懷，想要說的話，想要教我們，希望我們眾生能從內心真正體會到佛陀所說法。所以佛陀開示，我們要悟入，真正我們的心要入佛的真理中來。

所以我們要好好真正發心，處處為眾作大導師。我們要用正知、正見、正念、正法來引導眾生，讓眾生能夠將他的看法、思想正確。還為「聾劓啞者作耳鼻舌」，「諸根毀缺能令具足」。聾劓，就是耳朵、鼻子，有的人好話不聽，都是要去聽一些不好的話，那種唆使我們、挑剔我們、挑撥是非，這種的話他聽得很歡喜，就會隨著這種挑撥是非，是非不分明，就開始對人有意見、對工作有成見等等。即使有耳朵也不懂得聽正法，所要聽的是色情，所要聽的是暴利，或者是暴亂，這種不好的聲音。這實在是讓我們很擔心。

所以我們現在要及時，否則是來不及喔！我們要發心立願，將這些愛聽擾亂心思的聲音，趕快導正過來，讓他能夠正知、正見。甚至鼻緣氣味，這個氣味是香的、是臭的，要如何讓我們的身體能夠營養，現在的人就是因為他的鼻(嗅香)，所以引起口欲，吃盡了天下眾生的生命，這也是偏差。尤其是啞，有的人聲音很好，偏偏他就是惡言、綺語、兩舌、妄言，這種讓他的聲音很好，也是同樣作亂人心。耳朵亂聽，不就是有一些人亂說話嗎？所以不管是耳、鼻，或者是口舌等等，我們應該要好好引導，能聽的要聽好的聲音，真正能夠讓我們明白道理的正法。

我們的六根真的要好好顧守，甚至不只是顧守自己的六根好，還要引導人人的眼、耳、鼻、舌、身，都要走好路、做好事，同時聽好話、信因果，若能夠這樣，這才是我們修行的本分事。否則，現在的眾生漸漸地「諸根毀缺」，耳朵不懂得去聽正法，就是這樣糊里糊塗，說話不能說好話，混亂了人心，生活中就是人與人之間、人對一切的萬物，這都整個毀掉了我們人性本具的良能。
各位菩薩，大家要用心好好導正，做眾生的導師，要真正說好話，做大導師。佛是大導師，其實我們人人本具，都有大導師的潛能、良能。所以請各位，《無量義經》我們要好好讀誦，去理解。

⊙「六十小劫　身心不動　聽佛所說　謂如食頃　是時眾中　無有一人　若身若心　而生懈倦」《法華經序品第一》

前面《法華經》，日月燈明佛在那個道場開始，已經在六十小劫中身心不動，發光現瑞在那個地方。我們已經了解了，不只是佛的身心不動，大眾同樣是身心不動，在那個會場的莊嚴，這當中「是時眾中無有一人若身若心而生懈倦」。這當中沒有一個「若身若心而生懈倦」，大家都很精進。日月燈明佛要來宣暢大法，所以大家很歡喜、很精進，一心就是要來聽，所以沒有一個生起懈倦，就是懈怠。「我坐這麼久了，我累了，怎麼到現在還沒有開始？要說什麼法？」沒有人有這種心念。大家所想的是，日月燈明佛這麼慎重，一定是要說大法。所以身心不動。
「謂如食頃」。我們的心若很歡喜，心靈的境界寂靜無染穢，這當中其實時間會覺得很短，「謂如食頃」。精進的心，時間會過得很快，不會想要打瞌睡了，不會說我已經坐得很累了，這種念頭都沒有。感覺時間很輕安、自在，就不會覺得時間長，所以無有懈怠。這是表示當時「大眾樂欲聽法」之誠，這是用很誠意的心要聽法。大眾、大家很歡喜，「樂」，就是從內心的歡喜、快樂，只有一念：要聽法。

現在佛所現相發光，他的內心所隱藏著的是這麼無上至高神聖的大法，即將要開始了，這就是當時那個場合，大眾的心念。所以「日月燈明佛，於六十小劫，說是經已」。說是經已，「是經」，是哪一部經？是《法華經》。

他在那個地方，那個本懷，「離言法華」，這個真實相的道理，就在靜默中要啟發大家這念心，追求佛法無上正等正覺的心。眾生心與佛心契合了，看看，不只是佛在那裡靜坐，瑞相發光，連那個場合，人人心都是不動，還是非常的歡喜，沒有一個有懈倦。這就是心與心的契合，佛心、眾生心都契合起來。

所以「說是經已，即於梵、魔、沙門、婆羅門及天、人、阿修羅眾中，而宣此言。」《法華經》說完了，開始在大眾中這樣說：「如來於今日中夜，當入無餘涅槃」。

在現在這個中夜時間、環境，外面的環境很寂靜，裡面人人的心清淨無染，這個時候就是要入無餘涅槃。「無餘涅槃」的道理還很深，大家都以為「無餘涅槃」就是要往生了，不是。要有寂靜、清淨的光明。請大家，這個寂靜、清淨的光明都是在我們的內心，我們學佛，真的要學得對我們的慧命成長，對眾生的生命有做引導的作用，這樣我們的身心就是要時時在寂靜光明的境界中，這樣和佛心就能互相契合，這要看大家時時要多用心。

無量光曜心 文章總數 : 968 威望 : 72 注冊日期 : 2009-04-25

Explanations by Master Cheng-Yan
Subject: Diligently Focus on Cultivating a Buddha-mind(專注精進與佛同心)
Date: September. 04, 2013

They are the safe, stable and joyful refuge for all sentient beings. They are the refuge of relief, protection and great support for all living beings. They are the great guiding teachers for all sentient beings everywhere. They serve as eyes for the blind; they serve as ears, noses or tongues for those who are deaf, have no nose or are mute. Thus, they make defective organs complete.

The goal of learning the Buddha’s Way to enlighten the self and others, to transform the self and others. This is our goal. Previously, this was also explained in the Sutra of Infinite Meanings. To engage in spiritual practice, we must have this awareness. This awareness can also awaken the potential of our infinite compassion to save suffering sentient beings. [We can] be their good and wise advisors, their great field of blessings and their un-summoned teacher. Everything we do for others will help to create a safe, stable and joyful refuge for them. Then, wherever we go, we can help others feel happy, safe, stable and joyous. When sentient beings face difficulties, we will set up relief and protection for them. So in our spiritual practice, we must become “a refuge of relief, protection and great support for all living beings.”
Bodhisattvas are benefactors of all suffering sentient beings. We must all develop this aspiration and establish this vow to make our lives more valuable. People living in poverty may not have a physical or mental refuge. That is why I keep saying that we need to recruit more Bodhisattvas in this world. Since Bodhisattvas are connected to suffering beings, if Bodhisattvas are everywhere, they can become a refuge for sentient beings, a source relief, protection and great support.
Unfortunately, Living Bodhisattvas are few. If more people aspire to be Living Bodhisattvas, wouldn’t this society become more harmonious? If there are more Living Bodhisattvas, our way of life will return to a more natural state, one of simplicity, few desires and contentment, one of cherishing people, land and all resources. Then we would know to abide by rules in living. Wouldn’t this kind of pure mind be more in harmony with society and the world? So, the Buddha taught us that we must always cultivate and transform ourselves, also teach others to engage in spiritual practice so they will transform themselves and others. If we can awaken ourselves and others, benefit ourselves and others, all sentient beings in the world can live in peace. That is why the Sutra of Infinite Meaning states, “[They are] the great guiding teachers for all sentient beings everywhere.” Since sentient beings are lost and confused, their minds have afflictions of greed, anger, ignorance, arrogance and doubt.They are skeptical and do not believe in the Right Dharma, so eliminating greed, anger and ignorance from their minds will be difficult.If we can all believe in the Right Dharma and understand the law of karma, we will be able to accept the Dharma and adjust the working of the mind and body.
When sentient beings become lost, one thought [can lead them astray].That is why we must become the guiding teacher for all beings in all places.We must continuously interact with people to guide them and “serve as the eyes for the blind”.
People have biased views and understanding.Their mind was originally a pure and clear mirror, but material [objects] from external conditions have tainted hat clear mirror.If you apply many colors to a mirror and then smudge and smear those colors, wouldn’t the mirror be covered with colors?How then can it reflect the material things in the realm of physical existence?
Can principles be [clearly reflected]?The mirror has become blurry and unclear.That is why even though humans have eyes, their views and understanding are biased.Therefore, the great guiding teacher needs to guide others to have correct views.
We will orient their views and understanding so they can have a more correct perspective, clearer thinking and a better understanding of material things and principles.This is how we “serve as the eyes for the blind”.This means we guide the direction of their views and understanding and transform their defilements into purity, wash away the mind’s filth so that it can be pure.
Every day as we chant these passages from the Sutra of Infinite Meanings, do we develop aspirations?
We may realize that the Buddha does not teach us to only benefit and save ourselves, but to benefit and save others and bring purity to everyone’s minds as well.This is what the Buddha taught, what he originally intended to say and teach.
I hope we can truly comprehend His teachings from the bottom of our hearts.So, we need to “realize and enter” what he “opened and revealed”.Indeed, our minds need to enter the true principles of the Buddha’s teachings.So, we need to really aspire to become a great guiding teacher for sentient beings in all places.
We must guide them with Right Knowledge, Right Mindfulness and Right Dharma so that they can develop correct views and thinking.We must “serve as ears, noses or tongues for those who are deaf, have no nose or are mute” and “make defective organs complete”.
As for the ear and nose, some people refuse to hear good things and instead choose to hear things that are not good.Words that incite, nitpick and create disputes are what they like to hear.Because of these words, they cannot distinguish right from wrong and become critical of others and opinionated about their work and so on.Even though they have ears, they do not know to listen to Right Dharma.They want to hear about sexual, violent, disruptive and unwholesome things. This truly makes us very worried. So, we need to act immediately. Otherwise, it will too late.
We need to form aspirations and make vows to properly lead those who are fond of hearing disturbing thing so have Right Know ledge and Right Views. In addition, the nose connects with smells, which may be fragrant or odorous, and let us know if something is good for our bodies or not. Nowadays, people's appetites are aroused by their noses, and thus they consume all kinds of living beings. This is also wrong. Next, we will discuss [speaking]. Some people have very pleasant voices, but unfortunately, they speak harsh words, flattery, gossip and lies.So, despite their pleasant voices, their words are confusing other people. Don't our ears hear improper things because some people speak irresponsibly? Therefore, we need to properly guide, the ear, nose, mouth and tongue. Those who can hear need wholesome sounds the Right Dharma that allows us to truly understand the principles. We really need to take good care of our Six Roots. Not only that, we also need to guide others' eyes, ears, noses, tongues and bodies so they can walk the right path, do good deeds, listen to good words and believe in the law of karma. Doing this is part of our fundamental duty as spiritual practitioners.
otherwise, sentient beings' sensory organs are gradually becoming defective. Their ears do not listen to Right Dharma so they become confused. Also, when people do not speak good words, they disturb the minds of others. In our lives, [ our attitudes] in interpersonal relationships and toward things in the world completely destroy the positive potential intrinsic to our nature.
Fellow Bodhisattvas, please make the effort to become the guiding teacher for sentient beings. We need to truly speak good words and be a great guiding teacher. The Buddha is a great guiding teacher. Every one of us intrinsically has the potential to be a great guiding teacher. So please work to study, recite and understand the Sutra of Infinite Meanings.

For 60 small kalpas, [they sat] with bodies and minds unmoving, listening to the Buddha speak as if in the span of time it takes to eat a meal. At this time in the assembly, not a single person, grew weary, neither physically nor mentally.

As previously mentioned in the Lotus Sutra, Sun-Moon-Lamp Radiant had remained unmoving in body and mind for 60 small kalpas and radiated light and manifested auspicious signs. We already understand that not only were His body and mind unmoving, the attendees at the assembly were the same. The magnificence of that Dharma-assembly was such that “at this time in the assembly, not a single person grew weary, neither physically nor mentally”. During that time, not one person “grew weary, neither physically nor mentally”. They were all very diligent.
Since Sun-Moon-Lamp Radiant Buddha was coming to expound the great Dharma, they were very happy and attentive, and they single- mindedly came to listen to Him. That was why no one became weary or lax [or said,] “I have been sitting for so long I am tired. How come He hasn’t started teaching yet? What will He teach? None of them had that kind of mindset.”They all believe that Sun-Moon-Lamp Radiant Buddha was very formal. So, they remained unwoving in body and mind, as if in the span of time it takes to eat a meal. When we feel very happy and our minds are tranquil and free of defilements, the passing of time will very short. “As if the span of time it takes to eat a meal.” When they are down with a diligent mindset, time passed very quickly. They did not doze off or think about how tired they were from sitting. They did not think this at all. They feel peaceful and at ease; they did not feel that a long time had passed.
That was why no one became lax.This showed the sincerity of “the assembly’s desire to hear Dharma.” The people in the assembly were very happy. That joy came from the heart. They single-mindedly wanted to hear the teaching. That Buddha was radiating light and was about to teach the supreme, unsurpassed and holy teachings stored in His heart. At the time, that was the setting and the assembly’s mindset.

Hence, “Sun-Moon-Lamp Radiant Buddha finished expounding the teachings at the end of 60 small kalpas. Which teaching does this refer to?

Which sutra? The Lotus Sutra. There, the Buddha [taught] His original intent, “the unspoken Lotus Sutra.” The principle of ultimate truth contained in that were used to inspire everyone to have the mindset to pure supreme, perfect and universal enlightenment. This minds of sentient beings and that of Buddha were in tune. Not only was that Buddha sitting there quietly, radiating light and manifesting auspicious signs, in that setting, everyone’s minds were unmoving and also very joyous. Not one of them was lax because their minds in tune with that Buddha’s.

[After He finished] expounding the teachings to the assembly of Brahma, maras, sramanas, Brahmins, heavenly beings, humans and asuras, He made this announcement.” After He finished giving the Lotus teachings, He told the assembly, “Today, at midnight, the Tathagata will enter Nirvana without residue.”

At the stroke of midnight, it was very tranquil and still outside. Inside, everyone’s mind was pure and undefiled. This was the time to enter“Nirvana without residue.” The principle behind it is quite profound. Everyone may think that [entering]. “Nirvana without residue” is to pass away. It is not. It is [a state] of tranquility, stillness and pure radiance.Everyone, this tranquility, stillness and pure radiance can exist in our hearts. The goal of learning Buddhism is to grow our own wisdom-life as well as guide the lives of all other sentient beings.
Therefore, both our bodies and minds need to constantly be immersed in a state of tranquility, stillness and radiance. Then we can be in tune with the Buddha-mind. This depends on whether we can always be mindful.

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

(馬)濟勖心得分享:

專注精進佛同心
無餘涅槃長慧命

學佛，務必要精進，與佛同心，來拔除眾生苦惱。要:
<作大導師>- 引導不信正法，和因緣果報眾生，有正知正見。
<作其眼目>- 令見解偏差，心鏡染着者清淨，有正命正思惟。
<作耳鼻舌>- 令六根不淨，是非不分者予以正法，正語正定。
<能令具足>- 令諸根毁缺，心緒擾亂者給以引導，正念正業。

在静寂清澄的 <無餘涅槃> 中令慧命增長，并對眾生起着引導作用，
除了契合佛心，更是佛弟子應盡的本份。