20140901《靜思妙蓮華》深心之所欲（第382集）

20140901《靜思妙蓮華》深心之所欲（第382集）

⊙「佛慈大覺施大法，法有方圓設權妙，用有異同隨機教。」
⊙「又諸大聖主，知一切世間，天人群生類，深心之所欲。」《法華經方便品第二》
⊙又諸大聖主：諸佛大覺智慧，如大圓鏡，無境不入大明鏡中。是諸眾生最尊敬重，故稱大聖主。
⊙知一切世間：世間，為遷流之義，佛知，知一切有情世間，理相隨業力造。又世間，即時間和空間之謂，說明過去、現在、未來等三世的時間，叫做世；指出東、西、南、北，四惟、上下等，十方的空間叫做間。
⊙世間，乃宇宙之意，在佛教裡，不唯是指森羅萬象的大地為世間，宇宙和人生，統名之為世間。宇宙國土，稱為器世間，眾生由惑造業，所感的，有生死存亡的色身，叫做有情世間。
⊙天人群生類：天與人，即六道中之一，二善道，十善五戒，造福人間之群生類。
⊙深心之所欲：求法之心深重，深因、種德深，難拔故云，深心，求法心慇重，深心所欲。

【證嚴上人開示】

時時感恩，感恩佛陀的恩惠，因為佛慈悲大覺，來人間施大法。「法有方圓設權妙，用有異同隨機教化」。

佛慈大覺施大法
法有方圓設權妙
用有異同隨機教

這是佛陀的慈悲，為了人間，所以他要用很多種方法，適應眾生根機，運用大覺來施大法。法有方、有圓，隨方就圓，看看根機，何種眾生用何種方法，所以佛陀之設教有權、有妙。

權是權巧方便，歸納入最真的妙法。這就是佛陀的慈悲，佛的智慧，隨眾生的根機不同，卻是種種方便教法，總歸於一乘妙法，這都是隨機來教育，最後就是歸納人人本具佛性，人人顯現清淨真如本性，「化無量眾生」，無不都是要使令眾生入於佛道。這是昨天所說的大概。

現在經文又這麼說：「又諸大聖主，知一切世間，天人群生類，深心之所欲。」

又諸大聖主
知一切世間
天人群生類
深心之所欲
《法華經方便品第二》

「又是諸大聖主」。也是釋迦牟尼佛說過去諸佛、未來一切諸佛，覺悟一切世間，所以佛知佛見，世間。此世間是包括，包括天，天道、人道，包括修羅、地獄、餓鬼、畜生，全都包含在內，所以稱為「天人群生類」。人人這種在六道之中，就是不離「深心之所欲」，這種的習氣真的是很深入，凡夫無明、欲念深，所以要來度化實在不容易。來，看「大聖主」。

又諸大聖主：
諸佛大覺智慧
如大圓鏡
無境不入大明鏡中
是諸眾生最尊敬重
故稱大聖主

諸佛大覺智慧就像一面大圓鏡，這面大圓鏡，無境不入大圓鏡中，只要一面很大的圓鏡，鏡子周圍的境界，無一不照入鏡中，所以一面鏡子，它能統攝周圍的境界，無不都是照入鏡中來，所以佛陀有這樣的大覺。

不只是釋迦佛，諸佛過去、現在、未來的諸佛，人人都是覺悟後的心境，能夠全照，統統都照耀在此大鏡中。所以是諸眾生最尊敬，稱為大聖主。此大聖主是因為，覺悟後的心境開闊，天地萬物、六道之中，無事不通、無理不達，所以人人尊敬，所以稱為「大聖主」。

知一切世間：
世間
為遷流之義
佛知
知一切有情世間
理相隨業力造
又世間
即時間和空間之謂
說明過去、現在、
未來等三世的時間
叫做世
指出東西南北
四惟上下等
十方的空間叫做間

「知一切世間」。「世間」二字，說來很簡單，其實「世間」這二字，所包含的很大。「世」是遷流之義，遷流，佛知一切有情世間，理相隨業力造，佛陀差不多了解，「世」，「世」就是遷流；「間」就是空間。是什麼在遷流呢？時間。過去，就是過去的時間，不斷連連接接，一直流到了現在；現在再接下去還是長久，無數，無數劫。前面說過了，不可言說，時間之長遠，所以佛教都稱它為「劫」——劫波、長時間，就是這樣的流動、遷流不住，這叫做「世」。「間」就是空間。

佛已經知道，覺悟後的佛知一切有情世間，一切有情包括天、人等六道，眾生類的生態，一切理相——道理和形相，都是隨業所造。所以此道理，因緣果報的道理，就是隨著所造的業力，隨時間之遷流到不同的空間去，所以隨業力造。修十善業就到天堂之空間，(守)五戒就在人間的空間，或者是造惡，就到不同苦難的空間去，這是眾生所造之業。

接著再說「世間」。「世間」就是時間、空間的意思，「世」，是過去、現在、未來等等，這稱為「世」，空間，上下、四惟、四方、十方等等世界都叫做「間」，「世間」，也就是世間是宇宙的意思。整個宇宙都能稱為叫做世間。宇宙中所有的星球不同，不斷在運轉，就是大宇宙如如不動，卻是所有的世界，星球的世界不斷在運轉，所以它就有時間。

佛陀覺悟了宇宙萬物的真理，他的心知覺回歸於宇宙，所以叫做大涅槃，不生滅，這就是在理歸於大宇宙中。

世間
乃宇宙之意
在佛教裡
不唯是指森羅萬象
的大地為世間
宇宙和人生
統名之為世間
宇宙國土
稱為器世間
眾生由惑造業
所感的
有生死存亡的色身
叫做有情世間

所以，在佛的道理，「世間」，以佛教來解釋是很開闊的，佛教教理中都是，不只是指森羅萬象的大地，叫做「世間」，不只是這樣，是「宇宙和人生，名之統為(世間)」，不只是此世間的森羅萬象。

其實剛剛說過，就是世間所有的理相，一切有情世間，我們感覺得到的、我們看得到的，一切的有情，在時間或者是空間裡，無論你住在臺灣，無論你住在非洲等等，這都是有情的世間。在這有情世間，為何我們會出生在臺灣？為什麼有的人會到非洲，非常貧窮的國家去呢？這唯有一項，就是理——道理；什麼道理呢？因緣果報，這個道理，所以他的依報會生在那裡。

但是，我們還有「正報」，在人間的正報。有的人一出生就是很有錢，很有福報，成就了他人生一生中的，富裕與知識，又富又貴，這樣的人生，就是依報和正報都很好。但是有的人依報好，正報卻不好。出生，起初出生很好的家庭，這是隨他的業力，和這對父母有緣，就生在這個地方。不過和這對父母的因緣不順調，所以就帶給父母非常的折磨，心靈的折磨，或者是突然間的變化等等，人生無常，變化多端。有的人，出生在很不好的環境，貧窮、苦難，卻是他的正報，非常懂得要精進、他懂得要立志，所以在貧窮環境中奮鬥出來，往好的路走，回報父母恩，也有這樣的。

所以世間的型態各形各色不同。所以理相──道理是因緣果報，相就是隨種種的境界，現出了種種的生態，這全都是隨業力造，這就是世間。佛陀教育，以佛的智慧，了解宇宙森羅萬象等等的道理，要對我們眾生來教化，讓我們知道，讓我們的心能夠透徹了解。

所以，宇宙和人生包含在內，名之統為世間。在此宇宙間的國土，我們是在地球，佛陀就是超越地球的生態，他的知見已經回歸於宇宙，不動，如如不動，那種清淨的世界，但是將所有的道理回歸人間。

在這個世間，「器世間」，我們的國土叫做「器世間」，有形的東西都叫做「器世間」。器世間它有生、滅，無論是花草樹木等等。「眾生由惑造業」，我們眾生就是在此器世間中，在此起惑造業。看玉，是從礦中，在玉礦中將石挖出來，經過人工磨啊等等，琢，磨就成了一塊一塊，很晶瑩透徹(的玉)。多大的山才能取得，那麼寶貴的東西？你們想，山河萬相包含著，是多少的寶！卻是我們人類，就是因為這樣起惑，就將山礦打破，而且破壞，去挖，挖出了到底是多大片，才能找到那麼晶瑩透徹的玉。

像這樣，這種由心欲起惑，所以造業破壞了，這麼美的森羅萬象，這樣去破壞。就如昨天，又是一群人，去甘肅回來的菩薩來報告，展出相片，山很美，可惜整片山寸草不生。在地人說起了他們的土地歷史，過去是山林很茂盛，為了人心這種大破壞，所以整座山全都砍伐，去煉鋼、作武器等等。還有人的生活，將大山的柴，都成為炭，做炭來煉一切東西等等。所以變成了一大片一望無際，都是黃土的大山。這實在是都是人類去破壞，這是人類的無明，叫做惑」，所造出來的業，現在讓人，人生無法在那裡生存下去，這都是人類在破壞。

所以，感於有生死存亡，色身，叫做有情世界。所以說，此有情世間，佛陀全都看在眼裡，能透徹了解，用佛知、佛見來教育眾生。

所以「天人群生類」。「天與人，即六道中之一」。

天人群生類：
天與人
即六道中之一
二善道
十善五戒
造福人間之群生類

天，也是六道之一，人也是六道之一，無論地獄、餓鬼、畜生，都是六道之一，合起來稱為「六道」。各有，「六道」各有的世界，感受都不同。所以在六道中，天、人就是善道。造十善生天堂，守五戒是生在人間，這全都是，懂得造福的人間的群生類，所以「天人群生類」，這是六道中，佛陀指此二道就是善道。

「深心之所欲」。佛陀說，這些眾生深心所欲，若是貪念一起，會破壞世間森羅萬象；若是往「信」，這種求法之心若是堅定，就是善道的眾生。

深心之所欲：
求法之心深重
深因種德深
難拔故云
深心求法心慇重
深心所欲

天(人)會來人間皈依佛，佛陀出現在人間，人間皈依佛，能「求法之心深重」，這就是向善的方向；若是惡，深心就是執迷不悟，就是惡道的眾生。所以，善惡雜揉在世界，娑婆世界中。

所以「深心之所欲」，是指善道，天與人。善道中之人，有的人很富有，人間天堂，還是在造善不斷，於人間守五戒、行十善，這稱為求法心深重。

求法之心若深，因就深，種種的德就深。這深根就拔不起來，我們就扎得很深，什麼樣的境界，都不會影響我們此深心——信仰求法之心。求法若真、若切，信根就深廣，所以什麼樣的境界，都無法拔除我們(的信根)，這就是我們學佛一定要用心。

深心求法，就是心慇重，求法之心很殷勤、很慎重在求法，這稱為「深心之所欲」。「欲」就是求，求佛法、求智慧，求以佛的知見，用於我們的知見，我們的知見，與佛的知見合而會之，為人間造福，這就是深心。

總而言之，我們要用感恩心。無論是什麼樣的根機，佛陀的耐心，這樣種種施教，我們現在才有這麼多的法可說，才有這麼多的道理可聽，才能讓我們，身體力行於大菩提道中。所以我們要時時用心。

有情世間業力多佛陀明理來救拔
耐心施教應根機弟子該當用心學

「世間」-- 時間和空間，對佛教來說，世間不只是大地，
還包括宇宙和人生。

「佛知一切有情世間，理相隨業力造」。佛陀覺悟後，
知道一切有情眾生的生態，道理及形相，都隨業力所造，
因此才有 “因緣果報”的道理，業力更隨時間遷流到不同空間，
如修十善業就到天堂，守五戒就在人道，若是造惡業，
就到三惡道去。

佛陀以佛的智慧，了解宇宙森羅萬象的道理後，來娑婆世界，
教化眾生，希望大家能夠透徹了解。

我們所處在這世間的國土，叫「器世間」，它存在著有形，
有生滅的東西，眾生就在裡頭，起惑造業，破懷山河，
教森羅萬象，無一倖免。眾生由惑造業，感受著有
生死存亡的色身，就叫做情世界。唯有用佛知、佛見，
才能徹底了解。

「深心之所欲」。佛陀說，眾生若求法心堅定深重，
進而皈依，即是善道的眾生。若深心執迷不悟，
就是走向惡道的眾生。所以善惡雜糅在娑婆世界中。

求法心若深，因就深，種的德也深，信心真切，
信根就扎深至無法拔起，任何境界都無法拔除其信根，
所以學佛，一定要用心。以殷勤、慎重深心求法 -
「深心之所欲」。「欲」就是求，求佛法、智慧，
佛知見，將它會合為人間造福，這是深心。

要感恩佛陀耐心的應根機而施教，才有這麼多佛法可說，
這麼多道理可聽，更讓弟子明白為何要身體力行，
於大菩提道中。

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: The Deep Desires of Our Hearts (深心之所欲)
Date: September. 01. 2014

I am grateful at all times. We must be grateful for the Buddha’s kindness because His compassion and great realizations led Him to teach the Great Dharma in this world.

“The Dharma may take different forms as wondrous provisional teachings. It can be applied differently and taught according to capabilities.”

This is the Buddha’s compassion; for the sake of this world, He uses many kinds of methods to teach according to sentient beings’ capacities. With great realizations, He teaches the Great Dharma. The Dharma can take on different forms, depending on our capabilities. He applied certain methods for certain kinds of sentient beings, so He established both provisional and wondrous teachings.
“Provisional” refers to skillful means that contain the most true and wondrous Dharma. The Buddha has the compassion and wisdom to teach according to different capabilities. But these various skillful means are ultimately encompassed in the One Vehicle Dharma. All these suitable teachings ultimately lead people to realize they all intrinsically have Buddha-nature so they will manifest their pure nature of True Suchness.
“To transform infinite sentient beings” [describes] how They worked to enable sentient beings to enter the path to Buddhahood. This is basically what I said yesterday.

The next passage in the sutra states, “And these great lords of sages know the desires deep in the hearts of all the heavenly beings, humans and other beings in all worlds.”

“These great lords of sages” is another way Sakyamuni Buddha refers to all Buddhas of the past and future. They have realized all things in the world, so Their knowledge and views of this world include the heaven and human realms, as well as the asura, hell, hungry ghost and animal realms. They are all included, [so we speak of] “all the heavenly beings, humans and other beings.” All of us in the Six Realms are inseparable from “deep desires of the heart.” These habitual tendencies are very deeply rooted. Ignorance and desires are deeply rooted in ordinary people, so transforming them is indeed not easy. Let us look at “great lords of sages.”

And these great lords of sages: All Buddhas have great enlightened wisdom, like a great, perfect mirror. All conditions can be reflected in this great, clear mirror. They are most honored by sentient beings, so They are the great lords of sages.

The great enlightened wisdom of all Buddhas is like a great, perfect mirror. All conditions can be reflected. In just this one great, perfect mirror, the entire world surrounding it can be reflected. So, a mirror can completely capture the world around it; everything is reflected in this mirror. Sakyamuni Buddha attained this great realization. But He was not the only one. All Buddhas of the past, present and future have an enlightened state of mind and can fully reflect everything in this great mirror. So, sentient beings revere Them most and consider Them the great lords of sages. They are great lords of sages because Their enlightened state of mind is so broad that in the world and in all the Six Realms, all matters and principles can be clearly understood by Them. This is why everyone reveres Them. This is why They are great lords of sages.

[They know everything] in all the worlds:The world is constantly shifting.The Buddha knows everything about the worlds of sentient beings, that all principles and forms are created by karma.The world is also comprised of time and space.
The Three Periods of Time, past, present and future, are [the time aspect] of the world.East, west, south and north, the four intermediate directions, above and below, these ten directions, are the space aspect.

“[They know everything] in all the worlds.”The word “word” seems very straightforward, but it actually encompasses many meanings.In the world, everything is constantly shifting.The Buddha knows that in all the worlds of sentient beings, all principles and forms are created by karma.The Buddha more or less understands that this world is constantly shifting.Though the world can refer to space, what is it that is shifting?
Time.
From the past there is an unbroken, uninterrupted chain of moments which has continued to this day.Then it will continue on for a long time, for innumerable kalpas.
As I have said, no words can describe the scope of time.So, in Buddhism we use the term, “kalpa”.A kalpa is a long period of time; it flows constantly without ever stopping.
This is the component of “time”.
“The world” also refers to space.The enlightened Buddha knew everything about the worlds of sentient beings, which include the heaven, human and other realms.
They way sentient beings live, all their principles and appearances, are results of the karma they created.So, based on the karmic law of cause and effect, we follow the karma we have created and the currents of the river of time to end up in these different [realms].[Where we go depends] on the karma we create.
Cultivating the Ten Good Deeds leads us to the space of the heaven realm.Upholding the Five Precepts leads us to the space of the human realm.If we commit evils, we will go to different realms of suffering.This is all based on the karma we create.
This is how we explain “the world” in terms of time and space.“Time” is the past, present and future.As for space, it is above, below, the four intermediate and four cardinal directions.Worlds in these ten directions are “space”.“The world” [is time and space].
“The world” can also refer to the universe.The whole universe can be considered the world.
All the stars in the universe are constantly revolving in their different orbits.So though the universe seems to be unmoving, all the worlds, all the stars, are constantly revolving.This shows the presence of time.The Buddha realized the true principles of all things in the universe.His mind and awareness [are one with] the universe.This is the state of great Nirvana, of non-arising and non-ceasing.This comes from realizing the principles of the universe.

“The world” refers to the universe.In the Buddha’s teachings, it does not solely refer to the myriad forms we see in this land.When we talk about “the world,” we refer to everything from the universe to people’s lives.The universe and the land that sentient beings rely on is called the material world.
Sentient beings create karma out of delusion, resulting in a physical body that goes through birth, death and existence.This is the world of sentient beings.

So, in the Buddha’s teachings, the definition of ”the world” is very open.In the principles of the Buddha-Dharma, “the world” does not solely refer to all the myriad forms we see in nature.It is more than that.“The universe and people’s lives are all encompassed in ‘the world,’” not just the myriad forms in nature.
Indeed, as I just said, [the world] refers to all the principles and appearances in the world, all the worlds of sentient beings and everything we can feel, everything we can see.The world of all sentient beings includes the dimensions of both time and space.
Whether we live in Taiwan, or in Africa or somewhere else, we are all part of the world of sentient beings.
In this world of sentient beings, why were some of us born in Taiwan? Why were some of us born in a very poor country in Africa? This is all because of one thing, a principle. What principle? The karmic law of cause and effect. Because of this principle, people’s circumstantial retribution led them to be born there. But we also face our direct retribution, when we are born in this world. Some people are born wealthy, are blessed to be wealthy and educated and live a fortunate life. This kind of life is [due to having] good circumstantial retributions and good direct retributions. But some have positive circumstantial retributions and negative direct retributions. They may be born into a good family. This is due to their karma. They have an affinity with this set of parents, so they are born in this place. But their relationship with their parents is not very harmonious, bringing their parents much frustration and metal anguish. Or perhaps things change suddenly.
Life is impermanent: there are constant changes. Some people may be born into poor circumstances and suffer from many hardships, but because of their direct retributions, they are very diligent and focused and vow to [make something of their lives]. So, they strive to find a way out toward a better life and are able to repay their parents, kindness. There are all kinds of appearances in this world. So, principles and appearances are based on the law of karma. Appearances arise based on various conditions, which give rise to various ways of living. This all happens according to karma. This is what the Buddha teaches about the world.
The Buddha had the wisdom to understand the principles behind the myriad forms of the world. He taught sentient beings to help us know and thoroughly understand this. The universe and people’s lives are encompassed by what we call “the world”. In the universe, the land we rely on is the Earth.
In the universe, the land we rely on is the Earth. But the Buddha has transcended the way we live on Earth. His knowledge and views are of the universe, which remains in an unmoving state of purity. But He related all the truths [of the universe] back to this world. This world is “the material world”. Our planet is a physical world. Tangible things are all part of the material world. Everything in the material world will arise and cease, from flowers to grasses to trees and so on. “Sentient beings create karma out of delusion”. We sentient beings, living in this material world, give rise to delusion and create karma here.
For example, jade comes from a mine. Rocks of jade deposits are dug out and after people grind them down, they become very previous pieces of jade. How big does a mountain need to be for us to find something so valuable? Think about how the mountains, rivers and the land contains so many treasures. But we human beings become deluded because of them. This is why we dig mines and destroy and dig [into the mountain]. How much of the mountain must be removed to produce such shiny and clear piece of jade? This is how desire gives rise to delusion. Thus we create karma when we damage all these beautiful things.
Yesterday, a group of Bodhisattva [-volunteers] from Gansu gave a report where they showed me pictures of a beautiful mountain. Sadly, there was not an inch of grass on it. Then the locals told the history of their land. In the past, the mountain forest was lush. It was destroyed [because of human greed]. The whole mountain was clear cut for steelmaking, for making weapons and so on. For the sake of people’s way of life, the forest was turned into coal. Then coal was used to render many things. So, the mountains became barren as far as the eyes can see. Indeed, this destruction was caused by humans. This is our ignorance, our delusion. The karma we have created now makes it so that people can no longer survive in this place. This is all human-caused destruction.
So, the place where we have a physical body that experiences birth and death is the world of sentient beings. So, we saw that the world of sentient beings can be completely seen and understood by the Buddha. He uses His knowledge and views to teach us. So, “All the heavenly beings, humans, and other beings, “the heaven and human realms are part of the Six Realms”.

“All the heavenly beings, humans and other beings: The heaven and human realms are part of the Six Realms. They are the two good realms. By practicing the Ten Good Deeds and Five Precepts, we are among those who benefit the world.”

The heaven realm is part of the Six Realms, and the human realm is also part of the Six Realms. The hell, hungry ghost, animal and [asura] realms are all part of the Six Realms. Together,they are called the Six Realms. In each world of the Six Realms, the experience is different.
Of the Six Realms, the heaven and human realms are good realms. Those who the Ten Good Deeds are born in heaven. Those who abide by the Five Precepts are born in the human realm. These are all people who benefit others in this world, among “all the heavenly beings [and] humans.” These are part of the Six Realms. The Buddha said these are the two good realms.
So, “[Buddhas] know the deep desires of the heart.” The Buddha said that sentient beings have deeply rooted desires. If they become greedy, they will destroy a myriad of things in the world. If they move towards “faith,” if their will to the Dharma is firm, these sentient beings will be in good realms.

The desire deep in the heart: Those who have a strong will to seek the Dharma have deeply planted karmic causes and virtues that are difficult to uproot. Deep in their hearts, their aspiration to seek the Dharma is strong. This is the desire deep in their hearts.

Heavenly beings will come to this world to take refuge with the Buddha. The Buddha appears in this world, and if they take refuge with Him, they can “have a strong will to seek the Dharma.” Thus they are oriented towards goodness. If they [are oriented toward evil], they will stubbornly remain deluded. These are sentient beings of the evil realms. There is a mix of good and evil in this world, the Saha World.
So, “the desires deep in the heart” [can] lead to the good realms, the heaven and human realms. In the human realm, some wealthy people live in heaven on earth and still constantly do good deeds, uphold the Five Precepts and do the Ten Good Deeds. This is having a strong will to seek the Dharma.
If their will to seek the Dharma is strong, their causes and virtues will be deeply planted. Then they will be difficult to uproot. So, we must plant them deeply so regardless of the challenges [we face] they cannot influence our deep faith ad aspiration to seek the Dharma. If we are sincere in seeking the Dharma, our Root of faith will be deep and extensive. Then whatever [challenges arise], they cannot uproot our Root of Faith.This is why, when we learn the Buddha’s Way, we must be mindful.
If we have a deep desire to seek the Dharma, we will seek it diligently; we will be earnest and serious. This is “the desire deep in the heart.” Our “desire” is to seek the Buddha-Dharma and wisdom, to seek the Buddha’s knowledge and views, and apply them to our own knowledge and views. We want our knowledge and views and the Buddha’s to converge so we can benefit others in this world; this is our deep [desire].
In summary, we must be grateful. Regardless of our capabilities, the Buddha patiently gave various teachings. We now have so many teachings we can share and so many principles we can listen to. This allows us to put the teachings into practice on the great Bodhi-path. Therefore, we must always be mindful.

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