20140326《靜思妙蓮華》用心求法

月亮在周三 3月 26, 2014 6:09 pm 作了第 1 次修改

20140326《靜思妙蓮華》用心求法

⊙「佛所敷演實有因緣，非一切智無能信受；不忖己德未得謂得，一人吐虛萬人傳實。」
⊙「爾時，舍利弗欲重宣此義，而說偈言：無上兩足尊，願說第一法。我為佛長子，唯垂分別說。」《法華經方便品第二》
⊙戒定、福慧等之功德，如佛兩足尊，遊行法界。
⊙第一法：謂一念心含攝一切世間，森羅萬象無不盡攝於一法中。
⊙「無上兩足尊，願說第一法。我為佛長子，唯垂分別說。」《法華經方便品第二》
⊙舍利弗為同修行者請法，從佛受化，必能敬信，受教獲益者多，得大安隱之樂。
⊙是會無量眾，能敬信此法；佛已曾世世，教化如是等，皆一心合掌，欲聽受佛語。

【證嚴上人開示】
「佛所敷演實有因緣，非一切智無能信受；不忖己德未得謂得，一人吐虛萬人傳實。」

佛所敷演
實有因緣
非一切智
無能信受
不忖己德
未得謂得
一人吐虛
萬人傳實

也就是要說，佛陀要講演內心的法，必定要具足因緣。每一次無論佛陀為何人說法，在什麼地方，是在什麼時候，這都是要有具足的因緣。何況要聽法的人，他的智慧，若不是具足一切智，無法去信受大法。

有的人雖然有因緣，接觸了佛陀所說法，卻是他自己認為佛陀所說的，他都很瞭解了，瞭解的程度，自己估計得太高，所以他認為，我全都知道，自然他就會起增上慢之心。

光是一「慢」字，就有七種，可見我們人的心態是多麼複雜。這樣的人就是「不忖己德」。「忖」就是沒有好好衡量自己，斟酌我們自己，到底我的智慧有多少，我真正知道的範圍有多大？自己沒有稍微量，忖量自己。所以這種「不忖己德，未得謂得」。

這種「未得」，我們還未真正得到，也沒有很透徹，瞭解佛所說之法，還未很瞭解，他就說：「我全都瞭解了」。其實，佛陀所說的法，他不瞭解，在不瞭解的法中，這樣出去講話，將他自己的意，偏差的道理去向大家說。若如此，人人以為「是」，所以叫做「一人吐虛，萬人傳實」。

所以我們學佛要常常「惟忖」，自己要想想自己：到底我知道多少？知道的是真實知道，是非分清楚，我們來與人分享，那就功德無量。這差一點點，差毫釐就失千里，所以聽法要用心，講話要謹慎。我們聽的人若用心，講的人若謹慎，如此我們就不會有差錯。

佛陀所擔心的，就是這些不用心要聽法的人，而且聽法，聽進去，用自己的意見去說給大家聽。佛陀對這樣的人，也是很謹慎，不會對這樣的人，他很容易就把話說出去。這是佛陀在疼惜人人的慧命，根機不夠，智慧還未到達，佛陀他就要有保留。

所以，舍利弗一直向佛，殷勤請佛能宣說。佛陀看到時機、因緣尚未成熟，所以一再這樣，還未，還未真正將這個法說出去。但是，舍利弗還是覺得，這只是時間未到而已，不是佛不說，佛陀一定會說。所以，舍利弗還是瞭解佛陀的心意。所以在偈文中就說：「無上兩足尊，願說第一法。我為佛長子，唯垂分別說。」

爾時
舍利弗欲重宣此義
而說偈言
無上兩足尊
願說第一法
我為佛長子
唯垂分別說
《法華經方便品第二》

這也就是前面說過的，佛陀是「無上兩足尊」，至高無上，在天與人的有情世界，佛陀的智慧，已經是沒有比佛能更高的，所以叫做「無上」。

戒定、福慧等
之功德
如佛兩足尊
遊行法界

為何稱為「無上兩足」？也已經向大家說過，佛陀已經無始以來，修行開始，對自己就是戒、定，他守戒，他能立志，定、慧很具足，守戒守得好。

我們凡夫容易受境界影響我們，現在覺得我應該要改，但是要改，外面的境界一來，將我們誘引，要改的，就容易再犯，改不過來。有的人懺悔、反省，過去的人生是如何的懵懂，過去也曾經過了：「我應該要改。無論是喝酒、抽菸、賭博等等，這都是不對的事情，要改了。但是要給我時間。」但是時間到底多長？無止境。朋友一邀約，同樣又去了：「我再一次就好，我應酬，再一次就好。」下一次朋友又來，說：「不差這一次。」「對啊！不差這一次。不然，再給我一次就好。」但是一次又一次，時間是分秒消逝，那個沒有改的是還有下次、下次、無量次。

壞脾氣的愛罵人，「我要改，我知道不對，我會改。」境界一來，又罵人了。自己很後悔，開口罵人不對，後悔、懊惱，這懊惱的心很辛苦。自己對自己說：「我這罵人最後一次，我以後要很謹慎，說話我要很謹慎。」但是境界又來了，衝口而出。這也是我們人的習氣，常常想要改，永遠都發心我要改，我要戒。發心，常常在發心；說要改，常常說要改；後悔，常常都在後悔。你們想，這是不是很辛苦呢？

但是，佛陀從無始劫以前，開始發心，「發心如初」，這種的初心，從第一念頭開始，無量劫，生生世世，很謹慎就是戒。這個戒守持得好，無論何種境界現前，他這個戒，就是守在心裡、於行中，行為、周圍的境界，他都是守在這戒道原則中，這樣在行。任何一個時間，任何一個地點，任何對人的根機，他都是對自己戒為先，要有分寸。所以這個戒，戒修得好，自然心就是定。

所以這個「戒」，戒心定念，若這樣具足，自然在人群中，絕對是造福人群，福與慧，在人群中沒有離開。

所以修行，若只在戒與定，就如雙手，但還缺雙腳。雙腳要向前走，這樣路走得遠；雙手健全有力，事情才做得多。所以，這福慧，福慧與戒定這是不能分離，這叫做四肢健全，這叫做戒定、福慧，那就是兩足尊。這就是佛無始以來所修的行，內所用的功，外所行的德，功德就是內外合一。

戒定是內在的用功，福慧是外、對人群的付出，所以如此稱為「功德」。佛陀就是兩足尊，能夠「遊行法界」，在這法界中進出無障礙。無論何種法，在任何環境中，任何一個境界，何種境界現前，無不都是法也現前。所以我們凡夫，光只有周圍的境界，缺少了法，人與人之間，一現前，不順意的事情就充滿了我們心，法就都忘了。但是佛，任何一個境界現前，法就已經在他的心裡，這樣就沒有犯錯。

這「遊行法界」，無論在任何一個環境中，充滿了法，在任何一個境界裡，這就是佛陀的戒定、福慧。所以修行，我們要很用心。很容易知道法，但是境界來，法就消了，還是不斷地犯，不斷地後悔，這就是我們凡夫；知道是知道，但是還是有煩惱將我們遮蓋，所以我們的行為，常常就是在錯誤中。佛陀就是沒有錯誤，凡事都是遊行於法界之中。

接著說「願說第一法」。這「第一法」，那就是「一念心」，我們萬法統一，統攝於一念心之中。佛陀向眾生說法，四十多年了，無論何種根機，佛陀都是對機說法，讓人人能夠心開意解。眾生八萬四千煩惱，佛陀一心中八萬四千法門，所以對根、對機，無不都是在佛的一心、一念中。

所以「第一法」，是佛陀統攝所有的法，攝入他的內心裡，所以這叫做「第一法」，非常的微妙「第一法」。

我們人人聽到的法，如何受用，真正受用進去，用心聽一個法，真的是能瞭解很多。一項的無常，人生無常，自然用心的人，接近佛心的人，他就連天地無常也能體會，萬物無常也能體會。這就是用心接近了佛的心，漸漸能夠體會這個道理。

第一法：
謂一念心
含攝一切世間
森羅萬象
無不盡攝於一法中

所以，這一心統攝萬法，這不只是在佛，在我們人人都能夠，只是我們是否有真切，透徹心的重點。所以「含攝一切世間，森羅萬象」只是一念心，「無不盡攝於一法中」，這是佛的「第一法」。

無上兩足尊
願說第一法
我為佛長子
唯垂分別說
《法華經方便品第二》

這是舍利弗請求佛陀，從佛陀的內心，(將)此法能徹底讓我們瞭解。舍利弗自己認為：我是佛的長子，因為他是「智慧第一」，最接近佛心的人，所以他自己也是這樣自許，我要有責任，我要帶那麼多人。所以，舍利弗，是為同修行者在請法。所以「從佛受化」，就是說這些弟子，已經老早就是從佛受化，所以大家都能信受。

舍利弗
為同修行者請法
從佛受化
必能敬信
受教獲益者多
得大安隱之樂

甚至舍利弗說：「是會無量眾，能敬信此法；佛已曾世世，教化如是等，皆一心合掌，欲聽受佛語。」

是會無量眾
能敬信此法
佛已曾世世
教化如是等
皆一心合掌
欲聽受佛語

舍利弗說：現在這麼多人，大家都已經過去，已經受佛所教化過，佛在說的法他們都能夠接受。這些人無量，不只是現在的人，還有未來，「能敬信此法」，絕對能夠相信，能夠恭敬，敬師、敬法、尊師重道，他們一定能夠接受。

佛陀，過去您已經如此用心，這樣殷勤教化，這些人一定一心，甚至他們現在，表達了最虔誠的心，雙手合掌，這就是專心一意，這樣要來虔誠聽法，請佛現在趕緊來為大家開示。這就是「欲聽受佛語」，一直很想要聽佛陀，開始為大家說話。這就是舍利弗他的虔誠。

但是，佛陀是否認為這些人，全都能普遍接受呢？這是佛陀還要再考慮的。所以，佛陀在考慮，我們在等待也是要多用心。

自我惟忖莫吐虛
一念心統攝萬法

學佛, 要時常自我惟忖, 想想到底知道多少, 明瞭多少,
並衡量斟酌自己的智慧有多少, 懂得的範圍有多大,
切莫‘不忖己德, 未得謂得’¹ 。

佛陀在宣說一乘大法, 心有所慮, 就是擔心聽法的人不用心,
聽後用自己的見解來詮釋, 倘若意思和道路有偏頗,
即‘一人吐虛, 萬人傳實’²。
因此, 聽法要用心, 說法要謹慎, 就不會有差錯。

¹沒衡量自己德行多少, 未透徹了解, 就說已經理解
²一人吐露不實的言論, 大家卻信以為真而加以傳揚

第一法, 即是一念心。
佛陀統攝所有微妙的法入於內心, 希望人人心開意解。
弟子若真正用心聽法, 就能與佛心接近,
體會天地萬物的無常。

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: Mindfully Seek the Dharma (用心求法)
Date: March. 26. 2014

“For the Buddha to elucidate teachings, there must be causes and conditions. Those without the wisdom of hearers will not believe or accept it. Without considering their own virtues, they claim to have attained what they have not. When one speaks a lie, thousands propagate it as the truth.”

This is telling everyone, for the Buddha to share the Dharma in His mind, the causes and conditions must be complete. Regardless of the people, place of time, whenever He expounds the Dharma, the causes and conditions must all be present. Moreover, if the listeners are not replete with the wisdom of hearers, they will not faithfully accept great teachings. Some with the right causes and conditions have encountered the Buddha’s teachings and the Buddha’s teachings and believe they really understand it. They overestimate their own level of understanding, so they believe that they have understood everything. So, they naturally develop overbearing arrogance. “Arrogance” alone can be split into seven categories.
This shows how complex our minds are; These people act “without considering their own virtues.” “Considering” here means thoroughly evaluating. We evaluate ourselves to apprise our own wisdom and understand the actual extend of our knowledge. But, they do not [correctly] evaluate themselves. So, “without considering their own virtues, they claim to have attained what they had not.” “What they had not” means they had not really attained or understood the Buddha’s teachings. Before really understanding it, they said, “We understand completely.”
In truth, they did not understand the Dharma. But despite not understanding it, they still went out and taught; they shared their own understanding and misinterpretations of the principles with others. Then, others might believe this as truth. So, “when one speaks a lie, thousands propagate it as the truth.” As we learn the Buddha’s Way, we must constantly “consider” and ask ourselves, “How much do I really know?” If we truly understand something and can clearly discern right from wrong, then sharing our realizations with others will truly bring us infinite merits. But if our understanding is not quite right, we will lead people far off course. So, listening to the Dharma requires mindfulness and speaking requires great care. If we listeners are mindful, and the speaker is careful, then we will not go wrong. The Buddha was very concerned about people who did not mindfully listen to the Dharma yet still shared their interpretation with others. The Buddha was very cautious around these kinds of people. He would not casually teach them the principles because He treasured everyone’s wisdom-life. For those with insufficient capabilities and wisdom, the Buddha held back [the teachings].
Wisdom, the Buddha held back [the teachings].
So, Sariputra kept sincerely asking for the Buddha to expound the Dharma.But the Buddha saw that the timing and the causes and conditions were not yet mature, so He kept holding back the True Dharma.But, Sariputra felt that it was simply not the right time yet, that the Buddha would teach that Dharma, just not now.

So, Sariputra understood the Buddha’s intent.So in verse, he said, “Supreme Two-Footed Honored One, I pray You will expound the supreme Dharma.”“I, as a senior disciple, sincerely implore You to explain it in detail.”

As previously stated, the Buddha is the Supreme Two-Footed Honored One.He is unsurpassed.Among those in the heaven and human realms, there is none with greater wisdom than He.Hence, He is “supreme”.

Merits from precepts and Samadhi, blessings and wisdom are like the Buddha’s two honored feet, which allow Him to freely travel through Dharma-realms.

Why is He described as “Supreme Two-Footed”?As we have discussed, since Beginningless Time when the Buddha began to engage in spiritual practice, He cultivated precepts and Samadhi.He upheld precepts and made vows replete with Samadhi and wisdom.He strictly abided by precepts.
We ordinary people are easily affected by our surroundings.Right now, we may want to change.But as we try to change and challenges arise, we may be tempted to violate [our resolve].Thus, we cannot change.Some people reflect on and repent their mistakes.They feel they were very ignorant in the past, but now that they have gone through that, they say, “I must change”.
Drinking, smoking, gambling and other habits are all unwholesome behaviors that they want to change.However, they say they need time.How much time?And endless amount.When their friends invite them, they automatically accept.“Just once more.”
“I will just go to one more gathering.”Then next time, their friends say, “One more time won’t hurt”.[They think,] “Yes, one more time won’t hurt.I’ll just go drinking one more time”.But this happens time after time.Time passes with every second, and those who do not change think there is always another chance; this goes on endlessly.
People with bad empress may think, “I want to change; I know this is not right.”
“I will change.”But when circumstance arises, they yell again.They may regret it and feel upset about how they were wrong to yell at others.Feeling upset is very painful.
We may say to ourselves, “This is the last time I will tell.I will speak more cautiously in the future.”But when circumstances arise again, the words just burst out.These are our habitual tendencies.
We always want to correct them, we keep aspiring to change and to uphold precepts.
We keep forming aspirations and often say we want to change, but then we keep [doing things] we regret.Think about this, isn’t this very hard on us?The Buddha, countless kalpas ago, formed His aspirations.Then He “maintained His original aspiration”.
After this initial aspiration, countless kalpas pa.Lifetime after lifetime, He vigilantly upheld prec.He strictly abided by them regardless of circumstances. He followed precepts in His thinking and actions. The way He interacted with His surroundings was guided by the principles of these precepts. So, regardless of the time or place, or of people’s capabilities, His actions were guided by His precepts, so He acted properly. Because He closely adhered to precepts, naturally His mind was in Samahi. This is where precepts come in. If we are replete with both precepts and Samadhi, naturally when we are among others, we will do things to benefit others and create blessings. [Cultivating] blessings and wisdom will always be a part of our interactions with others. If we only cultivate precepts and Samadhi, that would be like having both arms but no legs. We need legs to move forward and to walk far. We also need strong arms, so we can do more things.
So, blessings and wisdom are inseparable from precepts and Samadhi. Cultivating all four is like having four healthy limbs, like the Two-Footed Honored One. The Buddha, having practiced since Beginningless Time, has internally created merits and externally practiced virtues, so His inner and outer practices are unified.
Precepts and Samadhi are cultivated internally. Blessings and wisdom come from helping others. Together, they give rise to merits and virtues. The Buddha is the Two-Footed Honored One, so He can “travel through Dharma-realms”. He goes in and out of them without obstacle. No matter what kind of phenomena, what kind of environments or circumstances, what kind of challenges He encounters, everything is the Dharma appearing before Him.
We ordinary people only see our surroundings but not the Dharma. When interpersonal conflicts arise, unpleasantness fills our minds, causing us to forget the Dharma. But for the Buddha, regardless of circumstances, the Dharma is always in His mind, so He will not commit transgressions. He can “travel through Dharma-realms”. No matter where He is, He is filled with Dharma under all conditions. This is because He cultivated precepts and Samadhi, blessings and wisdom. So, as we engage in spiritual practice, we must be mindful.
Learning the Dharma is easy. But when challenges arise, it disappears from our minds, so we continuously commit transgressions and feel regret. This is what we ordinary people are like. We may know the teachings, but afflictions still cover our [minds], so we often behave incorrectly. The Buddha makes no mistakes and just “travels though Dharma-realms”.
Next, “I pray You will expound the supreme Dharma”. The “supreme Dharma” is state of mind where we have absorbed all teachings into our minds. The Buddha had taught for over 40 years. No matter what kind of capabilities people had, He gave teachings that suited them, so they could open their minds and understand. Sentient beings have 84,000 afflictions, so the Buddha opened 84,000 Dharma-doors. So, His [teachings] for different capabilities all came from a single state of mind. Thus, “the supreme Dharma” consists of all the teachings that the Buddha had assimilated in His mind. This is “the supreme Dharma”, it is very subtle and wondrous.
How do we truly apply the Dharma that we hear? If we are mindful in listening to the Dharma, then we can really understand many things. Take impermanence for example. [Up learning that] human life is impermanent, naturally those who mindful, those who are closer to the Buddha’s heart, will also realize the impermanence of the world and the impermanence of all things. As they mindfully drew near the Buddha-mind, they could gradually realize this principle.

The supreme Dharma: The state of mind that encompasses all the myriad forms, shapes and sizes of the world. Everything is captured within the One Dharma.

The state of mind that encompasses all Dharma does not only exist in the Buddha. Every one of us can attain it, too. This just depends on how sincere we are in thoroughly grasping the importance of the mind. [This state] “encompasses all the myriad forms, shapes and sizes of the world. With this state of mind, “everything is captured within the One Dharma.” This is the Buddha’s “supreme Dharma.”

Supreme Two-Footed Honored One, I pray You will expound the supreme Dharma. I, as a senior disciple, sincerely implore. You to explain it in detail.

So, Sariputra asked the Buddha to expound the Dharma in His mind for them to thoroughly understand Sariputra believed, “I am a senior disciple of the Buddha.” Because he was “foremost in wisdom, the one who was closest to the Buddha-mind, he felt that he had the responsibility to lead all these people.”
So, Sariputra requested teachings on behalf of his fellow spiritual practitioners. “Those who had been taught by the Buddha refers to how these disciples had been taught by the Buddha for a very long time, so they would faithfully accept [the Dharma.]”

Sariputra requested teachings on behalf of his fellow spiritual practitioners. So, he said that those who had been taught by the Buddha would certainly respect and believe Him.
Those who accepted His teachings would benefit tremendously and attain the great joy of peace and safety Sariputra even said, “The countless beings assembled here will respect and believe this Dharma.For You have, life after life, taught ones such as these.With one mind, with palms together, we all want to receive Your words.”

Sariputra said that there were so many people who had, in the past, been taught by the Buddha.So, they could accept the Dharma. The number of people was countless; aside from those at the assembly, this included people in the future as well. “[They will] respect and believe this Dharma.” They would absolutely have faith and respect in the teacher and the Dharma. They would definitely accept the teachings “Venerable Buddha, You have done so much to diligently teach them.Now, these people are surely wholeheartedly expressing their utmost sincerity by putting their palms together.In this way, they are focused and single-minded and waiting for teachings with great reverence.Please give them the teachings right now.” This shows they “all wanted to receive His words.”
Sariputra really wanted to hear the Buddha begin speaking to everyone, and he made this request with reverence.But did the Buddha believe that all these people could accept the Dharma.This was something He still had to consider, so He was still deciding. As we wait, we should still be mindful.

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