20140226《靜思妙蓮華》道場所得法
⊙善知識不得暫離，惡知識不得暫近。凡夫識心，譬同素絲；隨緣改轉，境來熏心。
⊙「禪定解脫等，不可思議法。道場所得法，無能發問者。」《法華經方便品第二》
⊙道場所得法：謂佛成聖道之處。中印度摩竭陀國尼連禪側，菩提樹下之金剛座上成等正覺，即道場也。
⊙又直心是道場。三十七道品是道場。又修學佛法之處，亦即謂道場。
【證嚴上人開示】
「善知識不得暫離，惡知識不得暫近。凡夫識心，譬同素絲；隨緣改轉，境來熏心。」
善知識不得暫離
惡知識不得暫近
凡夫識心
譬同素絲
隨緣改轉
境來熏心
我們會說益友很重要，我們到底能夠了解多少？必定我們要有益友。共同聞法、共同思考，互相來議論、論法。這樣，他的心得、你的心得、我的心得，心得互相分享，互相增長我們的知識，互相增長我們對佛陀的智慧。我們的知見到什麼程度，我們能夠瞭解的法有多少，互相來增益，這叫做善知識。
「善知識不得暫離」，不要遠離善知識。若是惡知識，不得暫近。我們若與惡知識在一起，很容易會被他薰陶過去喔，所以，我們要很小心，交朋友要交有益的朋友，若是惡知識，不只是無益，同時也會受他影響。
所以我們凡夫的心識，凡夫的知識，我們的心就比如素絲，素絲就是織起來的布，那個絲是白色的，差不多，若是有什麼樣的顏色染到它，它就變什麼樣的顏色。所以，素絲就如白布一樣，一條一條的絲，拿來織成這塊白布，就是「隨緣改轉」，也就是「境來熏心」。
看到什麼樣的境界，在我們凡夫的心，就容易受外面的境界，將我們誘引。隨著善知識，我們就能和善知識在一起，我們的心念、知識，同樣會往好的、善的，去從善，所要做的事情就是好事，我們會一起去做。假如我們遇到惡知識、惡的因緣，會隨著惡知識，這個因緣的欲念，來誘引我們，就誘引我們一念偏差，步步錯掉，這就是惡緣、惡友，容易改變我們的心。
所以「境來熏心」，無論是什麼樣的環境一來，我們的心很快就被它影響了。
就如佛陀在世時，有一天，佛與阿難走在市集的地方，看到有人在賣香，在製香。製香就要用香的柴粉，香柴的粉去拌、去攪，攪拌好，開始製香。包住香柴的紙，倒下去之後，這張紙，一陣風就將它吹起，吹到門口的地上。
佛陀正好走向那個地方，看到從香店飛出來的這張紙，佛陀就跟阿難說：「來，阿難，將那張紙撿起來。」
阿難真的去將紙撿起來。
佛陀就說：「你將這張紙放在手上，用雙手將紙合起來。」過了一點點時間，經過了一點點時間不多久，佛陀就向阿難說：「阿難，你將紙放下來。」阿難真的就將紙放下來。佛陀就說：「你這雙手靠近你的鼻子聞看看。」阿難真的將雙手靠近鼻邊，聞聞看。
佛陀說：「如何？你的手。」
阿難說：「我的手很香。」
「阿難，你知道嗎？這雙手為什麼會香？」
阿難就說：「這個香氣是從那張紙來的。」
佛陀就說：「你知道這張紙為什麼會香嗎？」
阿難就說：「因為它是從香店，製香店飛出來的。」
「為什麼製香店會飛出這張紙？」阿難這樣想：「應該這張紙是包裹著香柴，所以這張紙，被一陣風吹出來，我去把它撿起來，經過放在手中，所以這樣我的手才會香。」
佛陀就說：「你分析得很對。這張紙正好從包過香柴，離開這個香柴，被風飛出來的。所以，紙香，你的手接近紙，手就會香。紙是包香柴，所以紙會香。這就是(如)益友，比如你常常和善的人在一起，你會時時做好事、造福人群。」
阿難知道了，信受奉行，知道佛陀所教的，這個譬喻的教法，他知道應該要多親近善友。
又再往前走，在市集上，不遠的地方，從香店再過去不遠，大家在賣魚、賣肉、賣菜等等，就是一個市集。他就看到一間賣魚的店，將魚運到店的地方，魚用草編起來的(繩子) ，用這樣來綑魚，到那個店的地方，將草編起來的(繩子)，已經解開了，草蓆就丟在旁邊、門口。
佛陀就跟阿難說：「來，阿難，你將綑魚的草，從那個草堆裡，你去拿幾條草起來。」阿難真的就去拿幾條草，將它拿起來。
佛陀就說：「來，你同樣放在手中。」
阿難同樣照常，將草整個整團放在手裡。
佛陀就說：「放一會兒。經過少時，過一陣子後。佛陀就說：「再把它放回去。來，你聞聞手。」
阿難同樣，還沒(拿)到鼻邊，阿難就說：「佛陀啊！這手很臭，不可聞。」
佛陀就說：「是啊！為什麼你的手會臭呢？」「我剛剛拿著草，這個草……」
佛陀就說：「草為什麼會臭呢？」
阿難就說：「這不就是剛才在魚店，綑過魚的草，所以它腥、它臭。」
佛陀就說：「是啊！這種臭。看，你拿過草之後，兩隻手還沒有拿到鼻邊，你就喊臭不可聞。阿難，我們若交朋友，去親近到惡知識，這樣和手去摸到臭的東西一樣。知道這個人是惡，你和他親近，別人看到你，也把你當成和那個惡人一樣。所以，我們不要去親近惡知識。」
阿難知道了，暸解，交朋友要選擇，選擇好的朋友，對我們有益，假如我們交到損友、惡友，對我們的人格有損；不只是對自己有損，我們自己也會惡成習慣，也會去損他人。阿難受教了，瞭解了。
佛陀的教育是隨根、機會。阿難是佛陀身邊的人，時時隨境逗教，這個境界是什麼，佛陀就用什麼樣的方式，趕緊向阿難教育。所以，阿難在佛的身邊，所受的教育，無論是人、事、道理等等，阿難都很充足。
所以，我們要善知識不得暫離，我們一定要跟善知識跟緊一點。「惡知識不得暫近」，與惡知識，不要與他在一起，哪怕是短時間的在一起，也不要。我們若無法教育人，無法影響人，我們就稍微避開一下。因為，我們要承認我們是凡夫，凡夫，我們的心就像素白的布一樣，隨著顏色，很容易被染著。就如紙，無論是包著香，那就會香，包著魚，那就是臭，我們凡夫的心和這個一樣，很容易受染污。
所以，我們前面一直說，「禪定解脫等，不可思議法。道場所得法。」
禪定解脫等
不可思議法
道場所得法
無能發問者
《法華經方便品第二》
佛陀所得到的心境，永遠都是很平靜。無論什麼樣的境界，在佛的知見中，無不都是很深、奧妙的道理。所以我們要很體會，佛陀的知與見，和我們凡夫絕對是不同。
佛陀他會時常，在禪定、解脫，瞭解很多事情，卻是不受到這些事物，將他縳束著。所以，這是佛陀的智慧，他的解脫，真的是不可思議！
「道場所得法」，這些不可思議的智慧、知見，那就是從道場，「道場」，怎樣是稱為「道場」？佛陀覺悟的地方，叫做道場。佛陀在哪裡覺悟法呢？那就是成聖道的地方，就是在中印度的摩竭陀國，尼連禪河的旁邊，這個地點，就是菩提樹下、金剛座上，那個地方就是佛陀成道的地方，這叫做道場。
道場所得法：
謂佛成聖道之處
中印度
摩竭陀國尼連禪側
菩提樹下之
金剛座上成等正覺
即道場也
大家都知道，佛陀放棄了苦行，開始在尼連禪河沐浴，在那裡昏倒了。牧羊女供養糜乳，從這樣開始，恢復身體，身心的體力，他選擇在菩提樹下，開始在那裡靜思惟。與天地之間，靜謐，好好地思惟。夜睹明星，啟開了他的智慧，宇宙萬物的真理，完全了然透徹，完全都能夠瞭解。這是佛陀悟道的道場，覺悟的地點。
所以，佛陀從菩提樹下、金剛座上，在那剎那間，夜睹明星，那個地點，得法，在那個地方所得法，這叫做「道場所得法」。
其實，我們眾生，人人都有道場。什麼是我們人的道場？我們無法到中印度，即使讓你到佛陀成道的道場，哪怕你也是坐在那個地方，我們也無法覺悟。不過，佛陀告訴我們，人人都有真如本性。這真如本性就是「直」——大菩提直道。我們眾生，若能用很虔誠的大信力，真用直心來接受佛陀的教法，所以「直心為道場」。我們凡夫，直心是道場。這個直心的道場，佛陀怎麼說，法如何受，我們就能用專心；直心就是專，沒有再偏出去，直。
我們初學佛，《三十七助道品》是非常重要。《三十七助道品》也是我們的道場。
再者，修學佛法之處所，也是我們的道場。在我們現在坐著(的地方)，這也是我們的道場。我們在這個地方聽法，在這個地方修行，在這個地方瞭解之後，我們法入心，法在行中，這都叫做道場。
又直心是道場
三十七道品是道場
又修學佛法之處
亦即謂道場
各位菩薩，道場即是在我們的心裡，所以我們要用心，不要將我們的心曲解。甚至，我們最重要的，那就是要和善知識在一起，不要親近惡知識。因為我們的心，是一片乾淨，也很容易受到其他的色彩污染。就如阿難撿紙，以及用有腥味的繩子，兩件事來分辨，香的紙，在手裡就會香，臭的繩子，在手上就會臭。同樣的道理，交朋友也是這樣。所以，我們的心，要好好和法能夠接近，我們就要親近善知識，我們要好好珍惜，善知識對我們的利益。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Dharma Attained at the Training Ground (道場所得法)
Date: February. 26. 2014
“We cannot leave virtuous friends, even for a second. We must never draw near evil friends, even for a second. The mind and consciousness of unenlightened beings are like a plain thread that is changed by conditions and tainted by external phenomena.”
We say beneficial friends are very important; [To know] how much we really understand, we must have beneficial friends, so we can listen to teachings together, contemplate them together and then discuss them with one another. This way, his realizations, your realizations, my realizations are all shared with one another. This mutually strengthens our knowledge and our [understanding] of the Buddha’s wisdom. Whatever the extend of our knowledge and views, however much of the Dharma we can understand, we can mutually benefit one another. Then we are virtuous friends. “We cannot leave virtuous friends, even for a second.” We must not distance ourselves from virtuous friends. When it comes to evil friends, we must never draw near them. If we are in the company of evil friends, we will be easily tainted by them. So, we must be very careful to only make beneficial friends. Evil friends are not only unbeneficial, they will also [negatively] influence us.
As ordinary people, our mind-consciousness is like plain silk thread. When woven into cloth, the fabric will pretty much look white. If any color comes in contact with it, it will change into that color. So, plain thread [makes] white cloth. Strand by strand, these threads are woven into white cloth. This is then “changed by conditions” and “tainted by external phenomena.” When we see any kind of phenomena, our unenlightened minds are easily influenced by those external conditions. If we follow and stay with virtuous friends, our thoughts and knowledge will also become good and benevolent; we will do good deeds. All we want to do is join them in doing good deeds together. If we encounter evil friends, and negative conditions, we will follow these evil friends. Then objects of desire within these conditions will tempt our minds to stray from the path, causing all our subsequent steps to be in error. This happens because evil affinities, evil friends easily change our minds. When external phenomena taint and mind, regardless of the type of phenomena they are, our minds will easily be influenced by them.
When the Buddha was living in the world, one day, He and Ananda were walking in the market. They saw people in an incense shop making incense. To make incense, wood powders must be mixed and stirred. Once they are mixed, incense production begins.The paper they were using to wrap the powder was tossed aside after they finished pouring, and was blown by the wind to the ground outside the shop’s door.
The Buddha happened t walk in that direction and saw the paper fly out of the incense shop.
The Buddha told Ananda, “Ananda, pick up that piece of paper.”So, Ananda walked over to pick it up.The Buddha then said, “Place the paper on your hands, and hold it with your palms together.”After a short period of time, the Buddha told him, “Ananda, put the paper down.”So, Ananda put the paper down.The Buddha then said, “Bring your hands close to your nose.”
Ananda brought his hands close to his nose and then sniffed.The Buddha said, “How are your hands?”Ananda said, “My hands are very fragrant.”“Ananda, do you know why your hands are fragrant?”Ananda said, “The fragrance came from the paper.”The Buddha then said, “Do you know why the paper was fragrant?”Ananda said, “Because it flew out of the incense shop.”“Why did the paper fly out from the incense shop?”
Ananda considered this, “It was probably packaging incense material.”“Then a gust of wind blew it out the door, and I picked it up and held it for some time.That is why my hands are now fragrant.”
Then Buddha said, “Your analysis is correct.The paper did once contain incense material, and it was blown out here by the wind.Since the paper is fragrant, when your hands touched the paper, your hands became fragrant.The paper contained incense material, so it became fragrant.This is like having beneficial friends.When you are constantly with good people, you will always do good deeds to benefit others.”
Once Ananda understood [this principle], he faithfully accepted and practiced it.
From this analogy the Buddha had used to teach him, he knew he had to draw near to virtuous friends.They continued on in the market.At a place not far from the incense shop, there were vendors for fish, meat and vegetables, as markets often had.
The Buddha saw a fish vendor.To transport fish to the marketplace, woven straw mats were used to bundle up the fish.At the market, the straw mats were unraveled and thrown aside next to the door.The Buddha then told Ananda, “Ananda, retrieve some straw from the pile of straw [by the fish vendor].”
So, Ananda went and picked up a straw.The Buddha said, “Now, place it between your palms again.”Just as he did before, Ananda held the straw in his hands.The Buddha then said, “Hold it for a while.”After some time, The Buddha said, “Put [the straw] back.”
The Buddha said, “Put the straw back. Now, smell your hands.” Ananda [complied] again, but even before putting [his hands] near his nose, he said, “Venerable Buddha, my hands stick! They are unfit to smell.”
The Buddha said, “Indeed, why do your hand stink?” “Because I was holding that straw.” The Buddha said, “Why does the straw smell bad?” Ananda said, “This straw was used by the vendor to bundle fish. That is why it has a fishy stench.” The Buddha said, “Indeed, the stench [is very strong]. After you held the straw, even before you drew your hands to your nose, you complained they were not fit to be smelled. Ananda, when we make friends, drawing near evil friends is like touching foul smelling things. If you know this person is bad, by drawing near him, when other people see you, they will see you as they see the bad person. So, we must not draw near to evil friends.”
Ananda understood then that, in making friends, choosing good friends will be beneficial to us. Making bad and evil friends will be damaging to our character. Not only will we damage ourselves, we will also cultivate bad habits and cause harm to others.
Ananda accepted these teachings and understood that the Buddha taught according to capabilities and opportunities. Ananda was always at the Buddha’s side and was always taught according to present conditions, Whichever condition they encountered, the Buddha used corresponding means to quickly teach Ananda.
So, because he stayed by the Buddha’s side, the education he received about people, matters and principles was very complete.
“We cannot leave virtuous friends, even for a second”, we must keep close to them.
“We must never draw near evil friends”. We must not be around evil friends, even for a short period of time. If we cannot educate or influence them, then we must remove ourselves a bit. We have to admit we are ordinary people, which minds like plain, white cloth that can be easily dyed with color. We are like paper. When wrapped around incense, it smells fragrant. When wrapped around fish, it smells foul. As ordinary people, our minds are the same way; we can easily become tainted.
Previously, we have been discussing. “Dhyana, Samadhi, liberation and other inconceivable teachings, the Dharma attained at the training ground.”
The state of mind attained by the Buddha is forever peaceful. Regardless of the conditions, the Buddha’s knowledge and views [can draw] deep and wondrously profound principles from it. So, we must really comprehend that the Buddha’s knowledge and views are completely different from ours. The Buddha always understands many things from His state of Samadhi and liberation. So, He is not entangled by these things. [His liberation] comes from His wisdom this liberation is truly incredible.
“The Dharma attained at the training ground” is incredible wisdom, knowledge and views. What is this thing called the training ground? The place where the Buddha was enlightened is called the training ground. Where did the Buddha attain enlightenment? He reached Buddhahood in the Kingdom of Magadha in Central India, by the Niranjan River. There, under the Bodhi tree, on the Vajra throne, was where He attained Buddhahood. That was considered a spiritual training ground.
Everyone knows that after the Buddha gave up on ascetic practice, He bathed in the Niranjan River and then fainted. A Shepherdess offered milk to him. From then on, He recovered the strength of His body and mind. He chose to sit under the Bodhi tree and began to engage in calm contemplation. Between heaven and earth, in a state of tranquility, He earnestly contemplated. When He saw the morning star in the night sky, He awakened His wisdom. He completely and thoroughly understood the true principles of all things in the universe. This was the spiritual training ground where the Buddha attained enlightenment. So, the Buddha sat under the Bodhi tree, on the Vajra throne. In that moment, He saw the morning star in the night sky. At that place, He obtained the Dharma, so it was “the Dharma attained at the Training ground.”
Actually, we sentient beings all have spiritual training ground. What is our spiritual training ground? We cannot just go to Central India. Even if we went to the place where the Buddha attained enlightenment and even if we sat in that same spot, we still will not attain awakening. Yet, the Buddha has told us, “We all have a nature of True Suchness.”
This nature of True Suchness is “straightforward.” The great Bodhi-path is straightforward. If we sentient beings can give rise to the great Power of Faith with reverence, we can accept the Buddha’s teachings with a straightforward mind. So, “a straightforward mind is a spiritual training ground.” For us ordinary people, a straightforward mind is our training ground.
This means, whatever the Buddha says, however we receive His teachings, we must be focused on them. A straightforward mind is focused and does not deviate; it is straight. When we first learn the Buddha’s Way the 37 Practices are very important. The 37 Practices to Enlightenment are also our spiritual training ground. The place where we learn and practice the Buddha-Dharma is also our spiritual training ground.
The place where we are sitting now is also our spiritual training ground. We are listening to teachings and engaging in spiritual practice here. After we have gained understanding here, the Dharma will enter our minds and be in our actions. This is what makes a spiritual training ground.
A straightforward mind is a spiritual training ground.
The 37 Practices to Enlightenment is a spiritual training ground. A place to learn and practice the Buddha-Dharma is also called a spiritual training ground.
Fellow Bodhisattvas, the spiritual training ground resides in our minds. So, we must be mindful and not allow our minds to bend or turn.Most importantly, we must be around virtuous friends and not draw near evil friends. This is because our minds are undefiled, and can easily become tainted by other colors.
Remember how Ananda picked up the paper and the smelly [straw]?These two things can be differentiated. The fragrant paper will make our hands fragrant. The smelly [straw] will make our hands stink. This same principle can be applied to making friends. So, our minds must draw near the Dharma, and we must draw near virtuous friends. We should really cherish the way our virtuous friends benefit us.So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙善知識不得暫離，惡知識不得暫近。凡夫識心，譬同素絲；隨緣改轉，境來熏心。
⊙「禪定解脫等，不可思議法。道場所得法，無能發問者。」《法華經方便品第二》
⊙道場所得法：謂佛成聖道之處。中印度摩竭陀國尼連禪側，菩提樹下之金剛座上成等正覺，即道場也。
⊙又直心是道場。三十七道品是道場。又修學佛法之處，亦即謂道場。
【證嚴上人開示】
「善知識不得暫離，惡知識不得暫近。凡夫識心，譬同素絲；隨緣改轉，境來熏心。」
善知識不得暫離
惡知識不得暫近
凡夫識心
譬同素絲
隨緣改轉
境來熏心
我們會說益友很重要，我們到底能夠了解多少？必定我們要有益友。共同聞法、共同思考，互相來議論、論法。這樣，他的心得、你的心得、我的心得，心得互相分享，互相增長我們的知識，互相增長我們對佛陀的智慧。我們的知見到什麼程度，我們能夠瞭解的法有多少，互相來增益，這叫做善知識。
「善知識不得暫離」，不要遠離善知識。若是惡知識，不得暫近。我們若與惡知識在一起，很容易會被他薰陶過去喔，所以，我們要很小心，交朋友要交有益的朋友，若是惡知識，不只是無益，同時也會受他影響。
所以我們凡夫的心識，凡夫的知識，我們的心就比如素絲，素絲就是織起來的布，那個絲是白色的，差不多，若是有什麼樣的顏色染到它，它就變什麼樣的顏色。所以，素絲就如白布一樣，一條一條的絲，拿來織成這塊白布，就是「隨緣改轉」，也就是「境來熏心」。
看到什麼樣的境界，在我們凡夫的心，就容易受外面的境界，將我們誘引。隨著善知識，我們就能和善知識在一起，我們的心念、知識，同樣會往好的、善的，去從善，所要做的事情就是好事，我們會一起去做。假如我們遇到惡知識、惡的因緣，會隨著惡知識，這個因緣的欲念，來誘引我們，就誘引我們一念偏差，步步錯掉，這就是惡緣、惡友，容易改變我們的心。
所以「境來熏心」，無論是什麼樣的環境一來，我們的心很快就被它影響了。
就如佛陀在世時，有一天，佛與阿難走在市集的地方，看到有人在賣香，在製香。製香就要用香的柴粉，香柴的粉去拌、去攪，攪拌好，開始製香。包住香柴的紙，倒下去之後，這張紙，一陣風就將它吹起，吹到門口的地上。
佛陀正好走向那個地方，看到從香店飛出來的這張紙，佛陀就跟阿難說：「來，阿難，將那張紙撿起來。」
阿難真的去將紙撿起來。
佛陀就說：「你將這張紙放在手上，用雙手將紙合起來。」過了一點點時間，經過了一點點時間不多久，佛陀就向阿難說：「阿難，你將紙放下來。」阿難真的就將紙放下來。佛陀就說：「你這雙手靠近你的鼻子聞看看。」阿難真的將雙手靠近鼻邊，聞聞看。
佛陀說：「如何？你的手。」
阿難說：「我的手很香。」
「阿難，你知道嗎？這雙手為什麼會香？」
阿難就說：「這個香氣是從那張紙來的。」
佛陀就說：「你知道這張紙為什麼會香嗎？」
阿難就說：「因為它是從香店，製香店飛出來的。」
「為什麼製香店會飛出這張紙？」阿難這樣想：「應該這張紙是包裹著香柴，所以這張紙，被一陣風吹出來，我去把它撿起來，經過放在手中，所以這樣我的手才會香。」
佛陀就說：「你分析得很對。這張紙正好從包過香柴，離開這個香柴，被風飛出來的。所以，紙香，你的手接近紙，手就會香。紙是包香柴，所以紙會香。這就是(如)益友，比如你常常和善的人在一起，你會時時做好事、造福人群。」
阿難知道了，信受奉行，知道佛陀所教的，這個譬喻的教法，他知道應該要多親近善友。
又再往前走，在市集上，不遠的地方，從香店再過去不遠，大家在賣魚、賣肉、賣菜等等，就是一個市集。他就看到一間賣魚的店，將魚運到店的地方，魚用草編起來的(繩子) ，用這樣來綑魚，到那個店的地方，將草編起來的(繩子)，已經解開了，草蓆就丟在旁邊、門口。
佛陀就跟阿難說：「來，阿難，你將綑魚的草，從那個草堆裡，你去拿幾條草起來。」阿難真的就去拿幾條草，將它拿起來。
佛陀就說：「來，你同樣放在手中。」
阿難同樣照常，將草整個整團放在手裡。
佛陀就說：「放一會兒。經過少時，過一陣子後。佛陀就說：「再把它放回去。來，你聞聞手。」
阿難同樣，還沒(拿)到鼻邊，阿難就說：「佛陀啊！這手很臭，不可聞。」
佛陀就說：「是啊！為什麼你的手會臭呢？」「我剛剛拿著草，這個草……」
佛陀就說：「草為什麼會臭呢？」
阿難就說：「這不就是剛才在魚店，綑過魚的草，所以它腥、它臭。」
佛陀就說：「是啊！這種臭。看，你拿過草之後，兩隻手還沒有拿到鼻邊，你就喊臭不可聞。阿難，我們若交朋友，去親近到惡知識，這樣和手去摸到臭的東西一樣。知道這個人是惡，你和他親近，別人看到你，也把你當成和那個惡人一樣。所以，我們不要去親近惡知識。」
阿難知道了，暸解，交朋友要選擇，選擇好的朋友，對我們有益，假如我們交到損友、惡友，對我們的人格有損；不只是對自己有損，我們自己也會惡成習慣，也會去損他人。阿難受教了，瞭解了。
佛陀的教育是隨根、機會。阿難是佛陀身邊的人，時時隨境逗教，這個境界是什麼，佛陀就用什麼樣的方式，趕緊向阿難教育。所以，阿難在佛的身邊，所受的教育，無論是人、事、道理等等，阿難都很充足。
所以，我們要善知識不得暫離，我們一定要跟善知識跟緊一點。「惡知識不得暫近」，與惡知識，不要與他在一起，哪怕是短時間的在一起，也不要。我們若無法教育人，無法影響人，我們就稍微避開一下。因為，我們要承認我們是凡夫，凡夫，我們的心就像素白的布一樣，隨著顏色，很容易被染著。就如紙，無論是包著香，那就會香，包著魚，那就是臭，我們凡夫的心和這個一樣，很容易受染污。
所以，我們前面一直說，「禪定解脫等，不可思議法。道場所得法。」
禪定解脫等
不可思議法
道場所得法
無能發問者
《法華經方便品第二》
佛陀所得到的心境，永遠都是很平靜。無論什麼樣的境界，在佛的知見中，無不都是很深、奧妙的道理。所以我們要很體會，佛陀的知與見，和我們凡夫絕對是不同。
佛陀他會時常，在禪定、解脫，瞭解很多事情，卻是不受到這些事物，將他縳束著。所以，這是佛陀的智慧，他的解脫，真的是不可思議！
「道場所得法」，這些不可思議的智慧、知見，那就是從道場，「道場」，怎樣是稱為「道場」？佛陀覺悟的地方，叫做道場。佛陀在哪裡覺悟法呢？那就是成聖道的地方，就是在中印度的摩竭陀國，尼連禪河的旁邊，這個地點，就是菩提樹下、金剛座上，那個地方就是佛陀成道的地方，這叫做道場。
道場所得法：
謂佛成聖道之處
中印度
摩竭陀國尼連禪側
菩提樹下之
金剛座上成等正覺
即道場也
大家都知道，佛陀放棄了苦行，開始在尼連禪河沐浴，在那裡昏倒了。牧羊女供養糜乳，從這樣開始，恢復身體，身心的體力，他選擇在菩提樹下，開始在那裡靜思惟。與天地之間，靜謐，好好地思惟。夜睹明星，啟開了他的智慧，宇宙萬物的真理，完全了然透徹，完全都能夠瞭解。這是佛陀悟道的道場，覺悟的地點。
所以，佛陀從菩提樹下、金剛座上，在那剎那間，夜睹明星，那個地點，得法，在那個地方所得法，這叫做「道場所得法」。
其實，我們眾生，人人都有道場。什麼是我們人的道場？我們無法到中印度，即使讓你到佛陀成道的道場，哪怕你也是坐在那個地方，我們也無法覺悟。不過，佛陀告訴我們，人人都有真如本性。這真如本性就是「直」——大菩提直道。我們眾生，若能用很虔誠的大信力，真用直心來接受佛陀的教法，所以「直心為道場」。我們凡夫，直心是道場。這個直心的道場，佛陀怎麼說，法如何受，我們就能用專心；直心就是專，沒有再偏出去，直。
我們初學佛，《三十七助道品》是非常重要。《三十七助道品》也是我們的道場。
再者，修學佛法之處所，也是我們的道場。在我們現在坐著(的地方)，這也是我們的道場。我們在這個地方聽法，在這個地方修行，在這個地方瞭解之後，我們法入心，法在行中，這都叫做道場。
又直心是道場
三十七道品是道場
又修學佛法之處
亦即謂道場
各位菩薩，道場即是在我們的心裡，所以我們要用心，不要將我們的心曲解。甚至，我們最重要的，那就是要和善知識在一起，不要親近惡知識。因為我們的心，是一片乾淨，也很容易受到其他的色彩污染。就如阿難撿紙，以及用有腥味的繩子，兩件事來分辨，香的紙，在手裡就會香，臭的繩子，在手上就會臭。同樣的道理，交朋友也是這樣。所以，我們的心，要好好和法能夠接近，我們就要親近善知識，我們要好好珍惜，善知識對我們的利益。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Dharma Attained at the Training Ground (道場所得法)
Date: February. 26. 2014
“We cannot leave virtuous friends, even for a second. We must never draw near evil friends, even for a second. The mind and consciousness of unenlightened beings are like a plain thread that is changed by conditions and tainted by external phenomena.”
We say beneficial friends are very important; [To know] how much we really understand, we must have beneficial friends, so we can listen to teachings together, contemplate them together and then discuss them with one another. This way, his realizations, your realizations, my realizations are all shared with one another. This mutually strengthens our knowledge and our [understanding] of the Buddha’s wisdom. Whatever the extend of our knowledge and views, however much of the Dharma we can understand, we can mutually benefit one another. Then we are virtuous friends. “We cannot leave virtuous friends, even for a second.” We must not distance ourselves from virtuous friends. When it comes to evil friends, we must never draw near them. If we are in the company of evil friends, we will be easily tainted by them. So, we must be very careful to only make beneficial friends. Evil friends are not only unbeneficial, they will also [negatively] influence us.
As ordinary people, our mind-consciousness is like plain silk thread. When woven into cloth, the fabric will pretty much look white. If any color comes in contact with it, it will change into that color. So, plain thread [makes] white cloth. Strand by strand, these threads are woven into white cloth. This is then “changed by conditions” and “tainted by external phenomena.” When we see any kind of phenomena, our unenlightened minds are easily influenced by those external conditions. If we follow and stay with virtuous friends, our thoughts and knowledge will also become good and benevolent; we will do good deeds. All we want to do is join them in doing good deeds together. If we encounter evil friends, and negative conditions, we will follow these evil friends. Then objects of desire within these conditions will tempt our minds to stray from the path, causing all our subsequent steps to be in error. This happens because evil affinities, evil friends easily change our minds. When external phenomena taint and mind, regardless of the type of phenomena they are, our minds will easily be influenced by them.
When the Buddha was living in the world, one day, He and Ananda were walking in the market. They saw people in an incense shop making incense. To make incense, wood powders must be mixed and stirred. Once they are mixed, incense production begins.The paper they were using to wrap the powder was tossed aside after they finished pouring, and was blown by the wind to the ground outside the shop’s door.
The Buddha happened t walk in that direction and saw the paper fly out of the incense shop.
The Buddha told Ananda, “Ananda, pick up that piece of paper.”So, Ananda walked over to pick it up.The Buddha then said, “Place the paper on your hands, and hold it with your palms together.”After a short period of time, the Buddha told him, “Ananda, put the paper down.”So, Ananda put the paper down.The Buddha then said, “Bring your hands close to your nose.”
Ananda brought his hands close to his nose and then sniffed.The Buddha said, “How are your hands?”Ananda said, “My hands are very fragrant.”“Ananda, do you know why your hands are fragrant?”Ananda said, “The fragrance came from the paper.”The Buddha then said, “Do you know why the paper was fragrant?”Ananda said, “Because it flew out of the incense shop.”“Why did the paper fly out from the incense shop?”
Ananda considered this, “It was probably packaging incense material.”“Then a gust of wind blew it out the door, and I picked it up and held it for some time.That is why my hands are now fragrant.”
Then Buddha said, “Your analysis is correct.The paper did once contain incense material, and it was blown out here by the wind.Since the paper is fragrant, when your hands touched the paper, your hands became fragrant.The paper contained incense material, so it became fragrant.This is like having beneficial friends.When you are constantly with good people, you will always do good deeds to benefit others.”
Once Ananda understood [this principle], he faithfully accepted and practiced it.
From this analogy the Buddha had used to teach him, he knew he had to draw near to virtuous friends.They continued on in the market.At a place not far from the incense shop, there were vendors for fish, meat and vegetables, as markets often had.
The Buddha saw a fish vendor.To transport fish to the marketplace, woven straw mats were used to bundle up the fish.At the market, the straw mats were unraveled and thrown aside next to the door.The Buddha then told Ananda, “Ananda, retrieve some straw from the pile of straw [by the fish vendor].”
So, Ananda went and picked up a straw.The Buddha said, “Now, place it between your palms again.”Just as he did before, Ananda held the straw in his hands.The Buddha then said, “Hold it for a while.”After some time, The Buddha said, “Put [the straw] back.”
The Buddha said, “Put the straw back. Now, smell your hands.” Ananda [complied] again, but even before putting [his hands] near his nose, he said, “Venerable Buddha, my hands stick! They are unfit to smell.”
The Buddha said, “Indeed, why do your hand stink?” “Because I was holding that straw.” The Buddha said, “Why does the straw smell bad?” Ananda said, “This straw was used by the vendor to bundle fish. That is why it has a fishy stench.” The Buddha said, “Indeed, the stench [is very strong]. After you held the straw, even before you drew your hands to your nose, you complained they were not fit to be smelled. Ananda, when we make friends, drawing near evil friends is like touching foul smelling things. If you know this person is bad, by drawing near him, when other people see you, they will see you as they see the bad person. So, we must not draw near to evil friends.”
Ananda understood then that, in making friends, choosing good friends will be beneficial to us. Making bad and evil friends will be damaging to our character. Not only will we damage ourselves, we will also cultivate bad habits and cause harm to others.
Ananda accepted these teachings and understood that the Buddha taught according to capabilities and opportunities. Ananda was always at the Buddha’s side and was always taught according to present conditions, Whichever condition they encountered, the Buddha used corresponding means to quickly teach Ananda.
So, because he stayed by the Buddha’s side, the education he received about people, matters and principles was very complete.
“We cannot leave virtuous friends, even for a second”, we must keep close to them.
“We must never draw near evil friends”. We must not be around evil friends, even for a short period of time. If we cannot educate or influence them, then we must remove ourselves a bit. We have to admit we are ordinary people, which minds like plain, white cloth that can be easily dyed with color. We are like paper. When wrapped around incense, it smells fragrant. When wrapped around fish, it smells foul. As ordinary people, our minds are the same way; we can easily become tainted.
Previously, we have been discussing. “Dhyana, Samadhi, liberation and other inconceivable teachings, the Dharma attained at the training ground.”
The state of mind attained by the Buddha is forever peaceful. Regardless of the conditions, the Buddha’s knowledge and views [can draw] deep and wondrously profound principles from it. So, we must really comprehend that the Buddha’s knowledge and views are completely different from ours. The Buddha always understands many things from His state of Samadhi and liberation. So, He is not entangled by these things. [His liberation] comes from His wisdom this liberation is truly incredible.
“The Dharma attained at the training ground” is incredible wisdom, knowledge and views. What is this thing called the training ground? The place where the Buddha was enlightened is called the training ground. Where did the Buddha attain enlightenment? He reached Buddhahood in the Kingdom of Magadha in Central India, by the Niranjan River. There, under the Bodhi tree, on the Vajra throne, was where He attained Buddhahood. That was considered a spiritual training ground.
Everyone knows that after the Buddha gave up on ascetic practice, He bathed in the Niranjan River and then fainted. A Shepherdess offered milk to him. From then on, He recovered the strength of His body and mind. He chose to sit under the Bodhi tree and began to engage in calm contemplation. Between heaven and earth, in a state of tranquility, He earnestly contemplated. When He saw the morning star in the night sky, He awakened His wisdom. He completely and thoroughly understood the true principles of all things in the universe. This was the spiritual training ground where the Buddha attained enlightenment. So, the Buddha sat under the Bodhi tree, on the Vajra throne. In that moment, He saw the morning star in the night sky. At that place, He obtained the Dharma, so it was “the Dharma attained at the Training ground.”
Actually, we sentient beings all have spiritual training ground. What is our spiritual training ground? We cannot just go to Central India. Even if we went to the place where the Buddha attained enlightenment and even if we sat in that same spot, we still will not attain awakening. Yet, the Buddha has told us, “We all have a nature of True Suchness.”
This nature of True Suchness is “straightforward.” The great Bodhi-path is straightforward. If we sentient beings can give rise to the great Power of Faith with reverence, we can accept the Buddha’s teachings with a straightforward mind. So, “a straightforward mind is a spiritual training ground.” For us ordinary people, a straightforward mind is our training ground.
This means, whatever the Buddha says, however we receive His teachings, we must be focused on them. A straightforward mind is focused and does not deviate; it is straight. When we first learn the Buddha’s Way the 37 Practices are very important. The 37 Practices to Enlightenment are also our spiritual training ground. The place where we learn and practice the Buddha-Dharma is also our spiritual training ground.
The place where we are sitting now is also our spiritual training ground. We are listening to teachings and engaging in spiritual practice here. After we have gained understanding here, the Dharma will enter our minds and be in our actions. This is what makes a spiritual training ground.
A straightforward mind is a spiritual training ground.
The 37 Practices to Enlightenment is a spiritual training ground. A place to learn and practice the Buddha-Dharma is also called a spiritual training ground.
Fellow Bodhisattvas, the spiritual training ground resides in our minds. So, we must be mindful and not allow our minds to bend or turn.Most importantly, we must be around virtuous friends and not draw near evil friends. This is because our minds are undefiled, and can easily become tainted by other colors.
Remember how Ananda picked up the paper and the smelly [straw]?These two things can be differentiated. The fragrant paper will make our hands fragrant. The smelly [straw] will make our hands stink. This same principle can be applied to making friends. So, our minds must draw near the Dharma, and we must draw near virtuous friends. We should really cherish the way our virtuous friends benefit us.So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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