20140224《靜思妙蓮華》精修正法福慧圓滿

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20140224《靜思妙蓮華》精修正法福慧圓滿

⊙志修菩薩行者，漸盡無明之源，成就福慧圓滿，精修行持正法。
⊙「慧日大聖尊，久乃說是法，自說得如是，力無畏三昧，禪定解脫等，不可思議法。」《法華經方便品第二》
⊙道場所得法，無能發問者，我意難可測，亦無能問者。無問而自說，稱歎所行道。《法華經方便品第二》
⊙禪：靜思惟、靜慮。靜思惟者，所對之境而研習之義。靜慮者，心體寂靜。能審思，靜慮之義。

【證嚴上人開示】
「志修菩薩行者，漸盡無明之源，成就福慧圓滿，精修行持正法。」

志修菩薩行者
漸盡無明之源
成就福慧圓滿
精修行持正法

就是要告訴我們，我們要發心立願。志向若是想要修菩薩道的人，我們的意志一定要堅定。堅定這分意志，就要好好的自己學習、修行。而學習、修行，是要如何學？如何修？

我們開始發心，想要做一件好事情，要選擇好的朋友作伴。這要如何選擇？好的朋友，他會幫助我們好的方向、正確的事情，我們要相信。教我們，我們這樣做，所以漸漸接近善友的教法。

善友所教我們的，就是告訴我們——人人都有習氣，你看到什麼東西，你會起了那分「他有，我怎麼沒有？」「他多，我怎麼少？」若有這個心念，就要趕緊提高警覺，我們沒有，我們就要用善解的心，沒有這些物欲，那就是我們的心清淨；東西較少，「很感恩，減少負擔」。

這樣很有道理！真的是沒有的時候，我們善解；少的時候，我們感恩。像這樣，這種的習氣，漸漸、漸漸地，我們能瞭解一切萬物，只不過是幫助，我們生活的用品而已，不需要非分之貪，這樣，我們這個貪的習氣，就漸漸減少。

習氣若是漸漸減少，我們內心的智，智明；有智，我們就會明朗起來。就如我們的心鏡，心鏡若沒有沾到污垢，這面鏡子就會明。有了一點點的污垢，我們及時擦拭，擦過了，這面鏡子會很明，所以「漸盡無明之源」。

那就是在我們的日常生活中，貪、瞋、癡、貢高、驕傲，或者是懷疑的心等等，都是在我們日常的習性，我們若能漸漸將之去除，時時自我警覺，自然這無明之源會漸盡，就漸漸沒有了。若如此，就能「成就福慧圓滿」，這就是要漸漸進步。

常常說的道理，我們常常聽，我們已經懂的事情也不少，我們懂事之後，我們就要去身體力行，這樣才是叫做漸漸進步。我們若漸漸進步，我們就能身體力行，真正走出去，才能看到菩薩心地風光。你若沒有做，無法體會到人與人之間，那分真正溫馨的感情的溫暖。這就是你要去付出，得到人的感恩，那分感恩與付出，這分的感情。當然這分感情，若能無所求而付出，若是如此，叫做清淨。覺有情、清淨，這就是在修菩薩道。

修菩薩道，就要用在人群中，慢慢地進步。若能夠如此，叫做「精修行持正法」。這樣叫做在精進，這樣叫做在修行，也是叫做我們在持。我們要堅持，親近善友，接受善友的教育。我們向善友所說的方向走，將我們的無明，人與人之間的接觸，一分一分的怨、一分一分的恨，漸漸去除，善解，都是感恩，都是知足，這全都是叫做修行。這樣我們才能夠成就福、慧。我們無怨、無恨，我們善解、知足，不斷地付出，這叫做福與慧。

所以，若要能夠了徹，佛陀的知見，教我們如何做好人、成好事，才能接近道理。這就是佛陀的道理來源，必定要從我們自己的內心，身體力行，漸漸向著正確的方向，這樣才能接近佛知、佛見。

佛，「慧日大聖尊，久乃說是法，自說得如是，力無畏三昧」。這些都是我們說過的話。

慧日大聖尊
久乃說是法
自說得如是
力無畏三昧
禪定解脫等
不可思議法
《法華經方便品第二》

「三昧」就是定心，也叫「調直定」。我們的心要很定，而且常常要調整好我們的心，向著正確的方向。這個正直的方向，定好我們的心，這叫做「三昧」。三昧就是正，正知、正見、正念、正定，這都是叫做「三昧」。

正心行處，我們的心這樣正、正確，方向要向前前進。不是都沒有精進，這樣叫做定，不是。定，是我們的心，不受外面境界動搖，但是方向正確，我們要趕緊精進，向這個方向行，這才叫做「調直定」。我們要時時將心調整好，調在正確的方向，這條康莊大道。常常說「菩提大道直」，菩提就是覺、正覺，這條路，直。所以我們的正覺的心要定，要走這條道路。

總而言之，我們要知道「調直」，這個調直的定心，不是修行人，才需要有的名詞，其實是任何一個人都要用到的。所以，以前常常，慈濟人的口頭禪：善解、感恩、知足等等、包容。這就是要讓大家養成調直心，也是調直行。其實，那個「(慈濟)四神湯」，是一個調直行的湯頭，我們大家若能常常拿來用，我們這樣的心，哪有什麼暴躁？不會很暴躁，也不會彎彎曲曲，我們就自然會很定的心。

所以，舍利弗他向佛陀這樣說，佛陀就如「慧日大聖尊」，如陽光一樣，這分光明來照耀天下，這分光明智慧，來照耀凡夫心地的黑暗，用方法如何開啟我們的心門。

所以，佛陀常常都是「久乃說是法」。常常都是這樣說，隨機逗教，應眾生的根機，開啟眾生的心門，要讓眾生化惡為善。那個惡，不好的習氣、不好的觀念，如何掃除它，如何能向善的路走。隨眾生的根機，說這樣的法，這就是「方便法」，隨眾生機。

「久乃說是法」，就是說這樣的法。這樣的法，是不是妙法呢？這叫做「妙權」的智慧，應眾生的根機，教育眾生。而且，延到現在要告訴大家：「我的知見，我所得的法甚深微妙，你們還不瞭解。」雖然做善事，改過以前的習氣，但是真正佛陀的心智，佛陀的心、佛陀的智慧，還不瞭解。這也是很自然的。

再者，「自說得如是，力無畏三昧」，所以，這三昧，就是直，調直定的心，這是佛陀常常說的，他已經得到「禪定解脫等，不可思議法；道場所得法，無能發問者，我意難可測，亦無能問者。無問而自說，稱歎所行道。」

道場所得法
無能發問者
我意難可測
亦無能問者
無問而自說
稱歎所行道
《法華經方便品第二》

這段經文大概瞭解了，這是舍利弗在說佛陀，就是常常這樣說，「力無畏三昧」，常常稱歎，佛自己本身與過去諸佛，同樣是這樣，已經得到禪定解脫。

當然，諸佛全都是，已經是日常生活中，無不都是在禪定解脫中，因為他在禪定、解脫，才稱為正覺。

我們凡夫說坐禪，打坐時才有禪，是這樣嗎？佛的生活中，分秒間無時不在禪中。所以，禪宗的禪師已經說了，挑柴運水無不是禪，喝茶、吃飯無不是禪，舉止動作，無不是禪，一切都是在禪定中。所以，佛的境界就是這樣，禪定解脫。

禪定，禪，就是靜思惟的意思，與靜慮。

禪：
靜思惟、靜慮
靜思惟者
所對之境
而研習之義
靜慮者
心體寂靜
能審思
靜慮之義

佛陀的心境，無論是看到什麼樣的事情，聽到什麼樣的聲音，天地萬物景象，在佛的心靈境界所接觸的，佛陀的心思就是在靜，靜靜地思惟：這是什麼樣的境界？這個人所說的話，他的心思是如何？他聽話時，在禪中聞眾生所說的，語言、聲音，這樣他才能開導眾生，正確的方向。所以，佛的心是靜思惟與靜慮。

「靜思惟者，所對之境，而研習之義。」教我們要如何好好來，靜思惟，如何用心。

我們修行的人，要好好用心，好好來思惟、分析種種的事物。我們還在修行，所以要不斷研習，要好好修習。修行要學習，要不斷向前前進。

所以，靜慮是心體寂靜。我們的心，心，看不到，在我們的體，所以看得到的、看不到的，我們全都是看起來很寂靜。我們有時候看到人，覺得這個人很冷靜，冷靜，不會聽到什麼事情就很暴躁，就開始發出來。所以我們的心體寂靜，「能審思」，要懂得好好來，審查周圍的道理。到底這件事情發生是什麼事情？我們要冷靜一點。這也是在我們日常生活，不可缺少的修行方法。

所以，「靜慮」的意思，是要冷靜。「靜思惟」就是要很深思，看周圍的境界，冷靜來聽人人所說的話。這也就是我們在平常中，是不是到這樣的境界呢？我們就是要學。這叫做禪定，不是只有打坐的時候叫做禪，坐禪，不是。我們要「行禪」，我們在行動中，還是同樣有禪。

所以，禪定與三昧，是同樣的意思；「三昧」，調直定。現在，禪，禪定，就是要冷靜，很冷靜，冷靜思惟天下萬物，能夠用我們的定心，以不變應萬變。人生本來就是無常，瞬息都是在變動，在很微細的變動，我們普通人不知道，那麼禪定，禪，就知道。所以，佛陀會告訴我們「行蘊」，非常微細，不斷不斷這樣過去。前，變現在，過去變現在，現在變未來，都在那個分秒、很細膩的時間，不斷在變，瞬息萬變。我們要用這個定心來面對。

各位菩薩，真的要好好學菩薩道。菩薩道就是要立志，要漸漸去除我們的無明、煩惱，不好的習氣要漸漸改變，才能夠成就福慧圓滿，否則，我們都是一直在缺角，缺角（臺語），若用文字來寫叫做「缺角」，用臺語來講，是「撿角」(報廢之意)。我們人能「撿角」嗎？不要；我們希望能夠圓滿。修行要福慧雙具，才能圓滿，所以我們要精進修持正法，這樣才能圓滿。無論是三昧，或者是禪定，我們都要好好地學。所以時時要多用心。

菩薩行者盡無明
福慧雙修持正法

修行菩薩道, 要福慧雙修, 精進持正法才算圓滿。
無論是三昧, 禪定, 都要用心思惟, 分析種種事物,
審察周圍的道理, 並且圓融看待, 不要一直有缺。

一切萬物, 只是幫助生活的用品, 無需有非分之想。
所以, 沒有時, 善解;缺少時, 感恩。
如此, 習氣會減少, 無明也漸盡。

慈濟四神湯*, 為調直行的湯頭，常用, 心不暴躁。
除了三昧調直定, 即以正知, 正見, 正念, 正定來把心調好,
更要深思熟慮, 在行蘊中冷靜看待一切的瞬息萬變。

*知足, 感恩, 善解, 包容

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: Practice Right Dharma for Blessings and Wisdom (精修正法福慧圓滿)
Date: February. 24. 2014

“Those who vow to cultivate Bodhisattva-practices can gradually eliminate the source of ignorance, achieve perfection of blessings and wisdom and diligently practice Right Dharma.”

This is telling us that we must form aspirations and make vows. If we want to practice the Bodhisattva-path, we must have firm resolve. To strengthen this resolve, we must diligently learn and engage in spiritual practices. How do we learn? How do we practice? We begin by forming an aspiration, to do a good deed or to choose good friends. How do we make these choices? We must believe that a good friend will help lead us in the right direction, to do the right thing. We must believe that they will teach us to do so. Then, we will gradually draw near to the teachings of virtuous friends. What our virtuous friends can teach us is that we all have habitual tendencies. The things we see may cause us to give rise to thoughts like, “He has that; why don’t I have that? He has so much; why do I have so little?” If we have these thoughts, we must immediately heighten our vigilance. When we do not have something, we need to practice understanding. If we are free of these material desires, our minds will be pure. When we have fewer things, [we should think], “I am very grateful to have fewer burdens.” This makes a lot of sense. If we really do not have things, we can practice understanding. If we only have a little, we can practice gratitude. This way, these habitual tendencies will gradually help us understand that all things are helpful for our living but [not essential]. We do not need to desire what we do not have. Then, our habitual tendency of being greedy will gradually lessen.
As our habitual tendencies gradually weaken, our wisdom will help our minds become more clear and bright. This is like the mirror in our minds. If it is not tainted by defilements, the mirror will be clear. If it has traces of dirt, we clean it immediately. Then the mirror will be very clear. So, [we must] “gradually eliminate the source of ignorance.” This needs to happen in our daily living. Greed, anger, delusion, arrogance, pride, doubt and so on, are part of our habitual tendencies. If we can gradually eliminate them and always remain vigilant, naturally, these sources of ignorance will gradually disappear. If so, we will be able to “achieve perfection of blessings and wisdom.” This requires us to make gradual progress. This principle is often [taught], and we often hear it. We already understand quite a few things. After we understand something, we must put it into practice.This is how we can make gradual progress.When we do so, we can really put the teachings into practice.
We must truly step onto [this path] to see the beauty of a Bodhisattva’s state of mind.
If we do not take action, we will not be able to experience the warmth that comes from authentic and caring relationships.This is why we must give.Then we will receive others’ gratitude.This [interaction] of gratitude and giving [will give rise to] affection.Of course, if our affections lead us to give unconditionally, then it is considered pure.
Enlightened sentient beings with pure [affections] are those who are practicing the Bodhisattva-path.When we practice the Bodhisattva-path, we must gradually make progress by interacting with people.If we can do so, we are “diligently practicing Right Dharma”.This is being diligent.This is how we engage in spiritual practice and uphold [teachings].
We must persist in drawing near virtuous friends, accepting their teachings and moving in the direction they point us.[In removing] ignorance, by coming in contact with others, we gradually eliminate our resentment and hatred, bit by bit.By being understanding we will always be grateful and content.This is all part of our spiritual practice; this is how we can achieve blessings and wisdom.
When we are free of resentment and hatred, when we can be understanding and content and give continuously, we are [cultivating] blessings and wisdom.So, if we can clearly comprehend how the Buddha’s knowledge and views teach us how to be good people and how to do good deeds, then we can draw near to the principles.
This is the source of the Buddha’s principles.From the bottom of our hearts, we must put the principles into practice to gradually move in the correct direction.
This is how we can get closer to the Buddha’s knowledge and views.

The Buddha, “Great Sage, Sun of Wisdom. You have long given these teachings, speaking of Your attainment of Suchness, the Samadhi of power and fearlessness.”
These are all verses we have discussed.

A state of Samadhi is a state of concentration.Samadhi is also “taming, straightening and settling”.Our minds must be very settled, and we must constantly adjust them so they are facing in the correct direction.This straightforward direction will settle our minds.Then we will be in Samadhi, which is a state of Right Knowledge, Right Views, Right Mindfulness, and Right Concentration.These are all part of being in Samadhi.
It is having the right mind and actions; when we have the correct mindset and right direction, we must keep moving forward.
Having a settled mind does not mean we do not move forward.It means our minds will not be disturbed by external conditions.But when our direction is correct, we must quickly and diligently move forward.This is how we “tame, straighten and settle”.
We must constantly control our minds and turn them in the right direction, to this great, broad path.
I often say, “the great Bodhi-path is straight.”“Bodhis” means perfect enlightenment; it is a straight path.So, we must be determined to attain perfect enlightenment in order to walk this path.In summary, we need to “tame and straighten” our minds so we can be settled.These terms do not just apply to practitioners.Indeed, anyone can find it useful.
So, Tzu Chi volunteers always use the mantra, “Be understanding, grateful, content, accommodating.”This helps us develop a straightforward mindset, as well as a straightforward practice.
Indeed, [Tzu Chi’s] Fourfold Spiritual Soup is a recipe for adjusting our actions.
If we can all consume it constantly, there will be no irritability in our minds. We will not be irritated or bent out of shape. Naturally, our minds will be very settled. So, Sariputra told the Buddha that He was the “Great Sage, Sun of Wisdom”. He was like the sunlight that brightly illuminated the world. The light of His wisdom illuminated the darkness in ordinary people’s minds and found ways to open the door to our minds.
So, the Buddha has “long been giving these teachings”. He often taught according to sentient beings’ capabilities to open the door to their minds. [He] helped them transform evil into goodness, eliminate negative habitual tendencies and bad perspectives, guided them on the path to goodness. Based on sentient beings’ capabilities, He gave teachings like this. These are skillful means that suited them. “You have long given these teachings”. These teachings that He gave, were they the wondrous Dharma? They were wondrous provisional wisdom. In response to sentient beings capabilities, He gave these teachings. Moreover, now He was telling everyone, “My knowledge and views and the Dharma I attained are profound and wondrous.”
Although we do good deeds and have changed our old habitual tendencies, we still cannot truly understand the Buddha’s minds and wisdom. This is very natural.
Then “speaking of Your attainment of Suchness the Samadhi of power and fearlessness”. So, Samadhi means taming, straightening and settling our minds. This is what the Buddha always talked about He had already attained “dhyana, Samadhi, liberation and other inconceivable teachings. Of the Dharma attained at the place of enlightenment, no one was able to raise questions. I find its meaning difficult to fathom, and no one was able to ask about it. Without being asked, You explained it, praising the path You have walked.”

This section of sutra is probably understandable. Here, Sariputra was saying that the Buddha often talked about “the Samadhi of power and fearlessness.” The Buddha often praised Himself and all past Buddhas for attaining dhyana, Samadhi and liberation. Of course, all Buddhas were already in their daily living, always in a state of dhyana and Samadhi. Because He had attained dhyana, Samadhi and liberation, He was considered to have perfect enlightenment. We ordinary people think we can only be in dhyana as we sit in meditation, but is that right? The Buddha lived every second of His life in meditation.
Thus, the Zen Masters have already said that carrying wood and fetching water are meditation, drinking and eating are meditation. Everything we do is meditation, all is in a state of dhyana and Samadhi. So, the state of the Buddhahood is one of dhyana, Samadhi and liberation. Dhyana means calm contemplation and tranquility.

“Dhyana: calm contemplation, tranquility. Calm contemplation means to analyze and study phenomena we face. Tranquility refers to the mind remaining still for thorough contemplation. This is the meaning of tranquility.”

When it comes to the Buddha’s state of mind, no matter what He saw, what He heard, when He came in contact with any things or images in the world, His mind was still. In a state of stillness and contemplation, He knew what these phenomena were and the thinking behind the words people said. When He listened to sentient beings’ words and tone, He was in a state of meditation. Only then could He guide them in the correct direction.
Therefore, the Buddha’s mindset is one of calm contemplation and tranquility. “Calm contemplation means to analyze and study phenomena we face.” This teaches us to really engage in calm contemplation and to be mindful. We spiritual practitioners must be very mindful and contemplative to analyze all matters and affairs. We are still engaging in spiritual practice, so we must continuously study, learn and diligently practice. As we engage in spiritual practice, we must learn and continue to move forward.
Thus, tranquility means the mind and body must remain still. This state in our minds cannot be seen, but we can see it in our bodies. So, born what we can and cannot see appear very tranquil and still. Sometime when we meet a person, [we think], “This person is very calm.” They do not get irritated or lose their temper when someone says something to them. So, our minds must remain tranquil and still. “For thorough contemplation,” we must really analyze the principles around us and figure out what is really happening and we must remain calm. This is a method of spiritual practice that we cannot lack in our daily living. So, the meaning of “tranquility” is to be calm.
“Calm contemplation” is to think deeply, examine our surroundings and calmly listen to what people say. Have we achieved this state in our daily living? This is something we must learn. This is dhyana and Samadhi. Sitting in meditation is not the only time we are in a state of dhyana, not at all. We must practice “meditation-in-action.” As we take action, we must still be in dhyana.
So, dhyana and Samadhi mean the same thing. “Samadhi” is taming, straightening and setting. Now, dhyana means we must be very calm. So, we must calmly contemplate all things in the world. this enables us to exercise our settled minds to remain unchanging in the mindset of many changes. Life is inherently impermanent; in every moment, it is changing in subtle and intricate ways. We ordinary people do not realize this. Those in dhyana and Samadhi do realize it.
So, the Buddha taught us the aggregate of action is very subtle and continuously passing. The past becomes the present. The present becomes the future. All this happens within tiny increments of time, in the blink of an eye. We must face it within a mind that is settled.
Fellow Bodhisattvas, we must really learn the Boddhisattva-path. This requires us to make vows to gradually eliminate our ignorance and afflictions, gradually change our bad habitual tendencies. Only then can we achieve perfect blessings and wisdom. Otherwise, we will always be lacking or literally “missing a corner.” In Taiwanese, that phrase sounds like “loser.” Can we remain a “loser?” No, we cannot. We hope to achieve perfection, which is only possible by cultivating blessings and wisdom. So, we must diligently practice and uphold the Right Dharma to fulfill this goal.
Both Samadhi and dhyana are things we must really make an effort to learn. Therefore, we must always be mindful.

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