20140625《靜思妙蓮華》人間典範世中稀有（第334集）
⊙「佛事己事，心事一如；菩薩行中，經道路同；人間典範，世中稀有。」
⊙「以諸緣譬喻，言辭方便力，令一切歡喜。或說修多羅，伽陀及本事，本生未曾有。」《法華經方便品第二》
⊙本事：謂佛說弟子、菩薩、聲聞等，說菩薩今生前世，精修度生，生世宏願，本所行道法。
⊙本生：如來說昔為菩薩時為教化眾生所行行業之經文也。
⊙未曾有：謂希有事。「未曾」即希有之法，如神通莫測，不可思議。
【證嚴上人開示】
佛事己事
心事一如
菩薩行中
經道路同
人間典範
世中稀有
「佛事己事，心事一如。」我們常常都說，佛陀為一大事來人間，就是為了眾生，要為眾生開、示。因為人間眾生剛強難調伏，剛強難調是什麼在剛強？心！一念心，那就煩惱無明不斷複製，所以眾生剛強。
不過佛陀慈悲，還是很肯定眾生，「心、佛、眾生，三無差別」。他將眾生認為人人都能成佛，只要轉一念心，轉迷為悟，轉惡為善。所以「心事一如」，我們的心事，從惡若能轉善，佛陀的一大事因緣，不就是很簡單嗎？
那就是因為眾生的心事難轉，眾生的心事都是煩惱，都是雜念，所以佛陀就要用種種方法，來教我們回歸的道路，如何去付出。所以，菩薩行中，教我們行菩薩道。
菩薩道要怎麼走？我們人人都不離開於，經、道、路，所以「菩薩行中，經道路同」。是經？你要說它是經，是啊！包含了天下一切萬物，善惡的道理都在其中。
我們若不知道惡，我們怎麼懂得行善？我們若不知道苦，怎麼懂得求福呢？所以，做人要先將人間路走得對，不可偏差，我們才能真正與理來會合；能與理會合，我們才能入甚深微妙法。所以就要好好的把路走得對。
「人間典範，世中稀有。」只要我們瞭解道之理，發這念心，遍布六道都能發心去修行，發心去度眾生。佛陀就是這樣走過來的，所以說這是一個典範。
再接下來要說的話，那就是「本生未曾有」。
以諸緣譬喻
言辭方便力
令一切歡喜
或說修多羅
伽陀及本事
本生未曾有
《法華經方便品第二》
「本生未曾有」，這都是人間典範，也是世中稀有。
佛陀的慈悲，引種種因緣，來為我們譬喻，教育我們，用種種的言辭，句句都含藏著道理。雖然說是方便法，但是很有力量，對人間有益，對修行者有益，這「言辭方便力」，所以，大家聽，大家能歡喜，所以我們要常常用感恩的心。
前面說過了，「修多羅」就是經。經是傳天下一切，善惡萬物的真理，全都包含在其中。這是經，經典。經典，那就是無論是，在多久的時間，亙千古，無法說的時間，很長的道理；一直橫遍，無論是在任何一個空間中，全都包含在經中，它有道理存在。這叫做經，修多羅。
「伽陀及本事」。「伽陀」昨天也說過了，諷誦。短短的偈文，我們容易記住，我們容易誦，常常能脫口而出，何況說讀經叫做誦經。
自己一個人靜靜地看，叫做讀經。大家共同在一處諷頌，大家來誦，聲音合一，其實，自己也能開口念。何況人多時，眾口合一，誦念出來——你念出來，我聽；我念出去，你聽；我們大家念，普遍空間，魑魅魍魎、天龍八部，全都聽得到，聽出我們誠懇的心，聽出了佛陀所說的道理，都能湧現在虛空中。虛空界，全都聽得到，聽得到佛的道理，聽得到人世間的真理，這就是功德。
所以說，念經的功德在哪裡？就是我們一念虔誠的心。將佛陀的教法，我們不斷地宣讀，不斷讀誦，這能人人聽得到，甚至遍虛空法界，都能再複誦佛的真理、經典。
「伽陀及本事，本生未曾有」。前面的，叫做「伽陀」，就是短句諷頌，我們能用直誦，能用短短的文字，去分析很廣的道理。
本事，伽陀是諷誦，「本事」呢？那就是佛說弟子、菩薩、聲聞等等，菩薩他的今生前世，精修度生，生生世世所發的宏願，本所行道法。
本事：
謂佛說弟子
菩薩 聲聞等
說菩薩今生前世
精修度生
生世宏願
本所行道法
在佛經中，我們能常常看到。這個弟子怎麼有這麼好的因緣？他在這因緣中，怎麼能遇到佛，聽佛說法，能得道這麼快。種種很好的條件，能來親近佛，聽佛說法，能很快覺悟。佛陀就會開始說，這個因緣在過去生中就是這樣、這樣。我常常都在說。所以，佛的「本生經」，或者是本緣經裡都常常有，這叫做「本事」。
所有的佛弟子，無論是菩薩、聲聞、羅漢，或者是初發心，他見佛、聞法，有心得，在這一生能夠表達出來，這都一定是有因緣。這也是一個因緣本事，本事的因緣。佛陀常常用這種的本事，今生、前世的因緣過程，拿出來對大家說。
所以，今生能得聞佛法，能這麼快開悟，那就是過去生中精進、修行，結眾生很多的好緣。所以「精修度生」，生生世世所發的宏願。本來這些弟子，曾經這樣經過的事情，所以「本所行道法」。這些弟子在過去生中，本來他就發這樣的宏願，本來他就是這樣，生生世世修行過來，所走過的道路，所經歷的本事，就是故事。就是過去是這樣、這樣過來，所以這叫做「本事」。
你們若聽到師父又在引述，佛所說的過去生中某一位弟子，他曾經過什麼樣的因緣。你們若聽到這樣的，就是歸納在「本事」中。
所以，「伽陀」是我們現在修行的方法。「本事」是今生、過去的事情，這些弟子的事情。
「本生、未曾有」。本生，那就是佛陀說自己了。佛陀到底是什麼因緣？佛陀就說：我和弟子的因緣，過去生中是這樣過來的。比如說，在佛陀「本生經」中，有一段這樣的文，也曾經說過了。
本來就是身為長者時，發覺到人生無常，又看到苦難人偏多，自己有財、有力，他自己發心，就是希望能普及讓那些苦難人，飢者，就是肚子餓的人，有飯可吃，冷的人，有衣可穿，病痛者，有藥，有醫、有藥可治療。將他對人類的愛，他很用心，時時都是為苦難人付出，為富有的人，常常去勸導人如何來行動，利益社會人群。
天帝，在天道，擔心此人將來，他若是一切善事都圓滿了，將來他生在天上，領導天人的位置，是不是會被他佔去了呢？所以，想個方法，要如何來破解他，不要再這樣，一直為人間做這麼多的好事。想個辦法，他就叫他的子民，來人間，對此人說：「這位長者，您不要這樣，一直做這麼多的好事。你這樣做，對你很不利，將來，你要墮地獄。」
「啊！做好事，我會墮地獄，受這麼多的苦！若是被我救到的那些人，他們會如何呢？」「那些人將來生天堂，離苦報。」「如果是這樣，墮地獄的才一個人而已。我做好事，我墮地獄，才一個人而已。被我救到的人，人人都能上天堂，這樣不是很好嗎？我願意，我願意去付出。」
天主在旁邊這樣觀察，他的天人，要來破壞這位長者行善事，但是這位長者這麼自在，所以天帝現身就來問：「到底你做好事是為什麼呢？你不是要上天堂嗎？你怎麼願意墮地獄？」
這位長者回答就說：「天道算什麼呢？其實天堂雖然享受很好，壽命很長，但是再長的壽命都有窮盡，有盡頭。我所要的是無生無滅，不生不滅的道理。我想所需要的，是我內心那一分清淨，永恆的真如。這是我修行的目標，能覺悟人間、六道的道理，這是我要追求的目標。」
佛陀說到此，就對大家說：那一位長者是我現在的釋迦牟尼佛，生生世世以來，不是為自己，我所為的是天下眾生。若要說有所求，只是能夠回歸真理，不生(不)滅的真理，希望人人，都能通徹此不生不滅的真理。這是我過去生中，一直到現在，不變，沒有變(異)過的事情，這是我生生世世。
這叫做「本生」，就是佛他自己說他自己本人，生生世世的道理。所以，「本生」是如來說他過去、過去生，當菩薩時，在教化眾生的種種因緣，所行的行業，所走過的、所造作的。
本生：
如來說
昔為菩薩時
為教化眾生
所行行業之
經文也
業，那就是造作的意思。過去生這樣不斷在精進，絕對沒有停滯，為度眾生而入人間，這就是目標。這樣的經文，凡是有說到佛陀，自說過去生的因緣，這都是歸納在「本生」。
「未曾有」那就是稀有的事情，或者是未曾有，過去好像沒聽過，過去不曾看過，過去我們都不知道的，忽然間有此事發生，聽到這種道理等等。或者是很稀有、很稀有的法。
未曾有：
謂希有事
「未曾」
即希有之法
如神通莫測
不可思議
比如說，佛陀說人人能現六神通。六神通，其實談何容易！天眼通，我們的眼睛所見的，是這樣的範圍，只要有一面牆擋住，我們的視線就到牆為止，無法透視到牆的另一邊。若是天眼通，不只是能透視那一面牆，甚至在人間看天堂，在人間看地獄，這種的眼光非常普遍，這叫做天眼通。視線不受距離與物質障礙，這叫做天眼通。
有辦法嗎？人生下來時，開始少年、中年、老年，肉眼隨著歲月，也是同樣會衰退。所以，人生自然的法則，總是六根隨著歲月在敗壞，世間萬物都一樣，何況人的六根呢？卻是佛所說的「六通」，「六通」那就是很不可思議。
再說目犍連，他能在飯食頃，從此山頭，一腳就能跨過那座山頭，這樣的神通。佛的經典是這樣說，但是我們未曾有，我們還不曾看過。
不過在現代，佛陀所說的六神通，我們能現代看得到。我在這裡講話，其實我們的「小靜思」——大殿，也有一群人在那裡精進，他同樣透過電視的畫面，他看到了，師父在這裡說話，隔了好幾層牆壁，他們(也)看得到。
現在的資訊很通達，不只是眼睛看到，耳朵也聽到。所以天眼通、天耳通，在現在。神足通呢？到底是我到，還是他們來呢？彼此之間，人看得到的，這都是我們現在的科技。
但是，宿命通，我們現在還未通。但是佛通了，無論是說弟子的過去、過去、過去生中的事情，或者是說他自己，無量劫、無量劫以前的發心，這種宿命通，佛陀全都知道。對我們而言，未曾有，我們還不知。
這真的是，我們很難、很難去瞭解。不過，我們要相信，相信佛陀所說的法。無論是過去的弟子，或者是他過去生中，種種本生、本事等等，這全都在因緣中，我們應該都要很相信。
這種的神通變化莫測，不可思議，這全都稱為「未曾有」。或者是忽然間發生的事情，怎麼過去都不知道，現在我們已經知道了。這就是我們學佛，要多去瞭解佛的一生中。所以，我們學佛中不要起疑心，我們甚至要啟發自己，很多聯想的智慧。所以，道就是路；路、道，就是經。所有一切的經，所傳的道理，實在是很開闊。所以，我們聽經，要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Role Model Rarely Seen in the World (人間典範 世中稀有)
Date: June. 25. 2014
Take the Buddha’s work as your work, then mind and matter will be one. As you practice the Bodhisattva-path, the sutra, the Path and the road are the same. Set an example that is rarely seen in this world.
“Take the Buddha’s work as your work, then mind and matter will be one.” We often say that the Buddha comes to the world for one great cause, to open and reveal the Buddha’s [knowledge and views] to sentient beings, because they are unyielding and difficult to tame. What part of them is so difficult to tame? Their minds. Because they continuously reproduce afflictions and ignorance, they are very stubborn. But the Buddha has great compassion. He affirmed for sentient beings that the mind, the Buddha and sentient beings are no different [in their nature]. He taught them they can all attain Buddhahood, as long as they transform their minds from delusion into awakening and from evil into good. So, “the mind and matter will be one.” If we can transform our minds and matters from evil to good, won’t it be easy to accomplish the Buddha’s one great cause? But sentient beings’ minds are hard to transform because their minds are full of afflictions and discursive thoughts. So, the Buddha utilized various methods to teach us the road back [to our hearts,] which is to help others. This is practicing the Bodhisattva-path. He teaches us how to walk the Bodhisattva-path.
So, we must not deviate from the sutra, the path and the road. So, “as you practice the Bodhisattva-path, the sutra, the path and the road are the same.” For something to be considered a sutra, indeed it must contain the principles of all things in the world, of good and evil. If we do not know what is evil, how do we know to do good deeds? If we do not know suffering, how do we know to seek blessings? To be a good person, we must choose the right road and not deviate from it. Only then will we truly be in line with principles and penetrate profound, wondrous and subtle Dharma.
So, we must be mindful to walk this road correctly. “Set an example rarely seen in this world.” If we understand the principles of the Path, we will aspire to engage in spiritual practice and to transform sentient beings in the Six Realms. The Buddha had walked such a path, so He is an example for us. Next, He spoke of the “previous lives of Buddhas and things that have never been.”
With all conditions, analogies, expressions and skillful means I enable all to rejoice. Perhaps I may speak of sutras, gathas, previous lives of disciples, previous lives of Buddhas, or things that have never been.
“[He spoke of] previous lives of Buddhas”. These are all life examples, which are rarely seen in this world. Out of compassion, the Buddha drew on various karmic connections as analogies to give us teachings. He also utilized various expressions, each containing principles. Although these were skillful means, they were still very powerful and beneficial for the world and for spiritual practitioners. So when we hear “expressions and skillful means,” we become very happy. Thus, we must feel a constant sense of gratitude.
Previously, we said that “sutras” contain and pass on true principles of all good and evil things in the world. This describes a sutra. The teachings contained in sutras, no matter how long ago they were given, are long-lasting and very extensive.Regardless of the space or location, it is all encompassed in the sutras; The principles are all contained within.These are sutras.
As for “gathas and previous lives of disciples,” we discussed “gathas” yesterday.
These hymns are easier to memorize and chant; they easily roll off our tongues.
Moreover, when we read sutras, we recite them.When we are by ourselves, we read sutras quietly.When we gather together to recite the verses, we chant them in unison.
Actually, we can also read them aloud on our own.But when there are many people, we can all chant in unison.I hear what you chant, The sound of our recitation can pervade all space, so demons, spirits and Dharma-protectors can all hear it.They will hear our sincerity as well as the principles explained by the Buddha, so they will [come and listen] in this world.Those throughout the universe can all hear it, hear the Buddha’s teachings, the true principles of our world.In doing this, we create merits.
Why does chnating cteate merits?Because out of reverence, we continuously peoclaim and recite the teachings so that everyone can hear them.[The sound] even pervades the universe, so others can also repeatedly chant the truths in the sutras.“Gatahas, previous lives of disciples, previous lives of Buddhas or things that have never been.”
Earlier we spoke of “gathas,” hymns with short verses that we can recite directly.
From these short texts, we can deduce braod truths.
So, if “gathas” are hymns, what are “previous lives of disciples?”This is when the Buddha talks about His disciples, Bodhisattvas and Hearers and so on, and the way they diligently cultivate themselves and transform others in their current and previous lifetimes.
Life after life, they have made the great vow to practice the teachigns of the Path.
In Buddhist sutras, we often read about why certain disciples had the excellent causes and conditions to meet the Buddha, hear His teachings and quickly attain realizations.
They had all the necessary conditions to draw near the Buddha, listen to Him teach and quickly awaken. The Buddha would then explain, “The cause and conditions in their past lives were just like this.”
I constantly speak of this the Buddha’s Jataka Sutra, and other teachings about His previous lives, all contain the “previous lives of disciples.” All of the Buddha’s disciples, whether they were Bodhisattvas, Hearers Arhats or those who were recently inspired could meet the Buddha, listen to teachings and attain realizations in this life because of certain karmic conditions. These causes and conditions are found in the previous lives of these disciples.
This Buddha always used stories of His disciples, the karmic conditions formed in previous lives as teachings for everyone. So in this life, they could hear the Buddha-Dharma and attain realization so quickly because they had practiced diligently in their past lives and created many good karmic connections.
Thus, “they diligently cultivated themselves and transformed others.” Life after life, they made this great vow. This was something these disciples had all done. So, they “practiced the teachings of the Path.” These disciples, in their past lives, had made this kind of great vow, had engaged in spiritual practice life after life. The path they took and the things they experienced became stories of how their past led them to be here. These are the “previous lives of disciples.”
If you hear me describing how the Buddha spoke of a past life of one of His disciples and that things that person went through, that would fall under the category of “previous lives of disciples.”
So, “gathas” illustrate the methods we practice today. “Previous loves of disciple are stories of the past and present about these disciples.”[He spoke of] previous lives of Buddhas, “or things that have never been.” The Buddha would refer to His own previous lives. What kinds of karmic conditions did the Buddha create? He spoke of how the karmic connections between Him and His disciples were formed in past lives.
For example, in the Buddha’s Jataka Sutra, there is a story I have told before. In one lifetime, the Buddha was an elder who realized that life was impermanent and saw that the majority of people were suffering. He had money and power, so he aspired to help all those who were suffering. He wanted to make sure that those who were hungry had food to eat, those who were cold had clothes to wear, those who were ill had medicine and doctors to treat them. Out of his love for human beings, he put his heart into constantly helping the suffering and constantly advising and guiding the wealthy to benefit society and benefit others.
Sovereign Sakra, in the heaven realm, worried that this man would do so many good deeds that the man would be reborn in heaven [to take his place]. Would this man become the leader of all heavenly beings? Therefore, he thought of a plan to stop him from doing more good deeds in the world. The heavenly lord ordered one of his people to come to the world to take to this man. “Sir, please do not keep doing so many good deeds; this will not benefit you, you will fall into hell.If doing good deeds will cause me to fall into hell and suffer, what will happen to those I helped?They will be born in heaven and escape suffering.If so, then only one person will fall into hell. If I do good deeds, I will go to hell, but I am only one person. Meanwhile, those I helped will go to heaven. Isn’t that a very good thing? I am willing to do this”.
The heavenly lord was observing all this. He had sent a heavenly beings to disrupt this elder’s practice of good deeds, but this elder was so at ease. So, the heavenly lord appeared and asked, “Why are you doing these good deeds? Don’t you want to go to heaven? Why are you willing to fall into hell?”
The elder answered, “What is the big deal about the heaven realm? Although living in heaven will be enjoyable, and the lifespan there is very long, that kind of life will still come to an end. What I want are truths that are non-arising and non-ceasing. What I need is purity in my mind, and everlasting True Suchness. That is the goal of my spiritual practice. Awakening to the truths of the world and the Six Realms is my goal”.
At this point of the story, the Buddha said, “That elder was me, the present Sakyamuni Buddha. For lifetimes, I did not practice for myself, but with all my actions worked for sentient beings. If there is anything I seek in return, it is for everyone to return to the truth, to the non-arising and non-ceasing truth. I hope everyone can thoroughly understand this kind of truth. Throughout my past lives and up to this moment, this is something that has never changed. This is true for all my lifetimes.” This is a “previous life”. This is how the Buddha spoke of Himself and the principles He followed for lifetimes.
So, “previous lives of Buddhas” are when the Tathagata talk about His past lives, the various causes and conditions that He created while He was teaching sentient beings as a Bodhisattva, as well as the karma He created through actions, the paths He walked, and so on.
Karma is something created. In His past lives, He continuously engaged in diligent practice and definitely never stopped. For the sake of transforming sentient beings, He came to this world. That is His goal.
The sutra texts where the Buddha speaks of the causes and conditions of His past lives are categorized under “previous lives of Buddhas”. “Things that have never been” refer to extraordinary things that have happened. These were things that no one had ever heard of or seen. We have never known of these things, so when they suddenly happen or when we hear about these principles, we see them as rare and extraordinary things.
[He spoke of] things that have never been: These are rare and extraordinary things. Something that has never been is extraordinary. Like spiritual powers, they are hard to fathom and are inconceivable.
For example, the Buddha said that everyone can manifest the Six Spiritual Powers, but that is by no means easy. One is the Power of Heavenly Eyes. What our eyes can see is limited to a defined area. When there is a wall in front of us that is where our vision stops.We cannot see through it to the other side. But with the Power of Heavenly Eyes, not only can we see the other side of the wall, we can even see heaven and hell from Earth. This kind of vision can see everything. This is the Power of Heavenly Eyes. When our sight is not limited by distance or material objects, we have the Power of Heavenly Eyes. Can we achieve this? After we are born, we go from childhood, to middle age to old age, and our physical eyes deteriorate over time.
In accordance with the laws of nature, all Six Roots will also decline over time. This happens to all things in the world, how can the Six Roots be an exception? So “the Six Spiritual Powers” the Buddha mentioned are really inconceivable.
Let us talk about Maudgalyayana. In the time it takes to eat a meal, he could go from one mountain peak to another in one step. This kind of spiritual power was recorded in the Buddhist sutras. But we have never had this power, and we have never seen it. However, in this modern time, we can match the Six Spiritual Powers to things we see right now. [For example,] while I am speaking here, those in the [original] Jing Si Abode prayer hall are also diligently listening to me through the TV. They can see me speaking here
Although there are several walls in between us, they can still see me. The flow of information is so smooth, not only can they [see me,] they can hear me as well. This is like the modern-day Power of Heavenly Eyes and Heavenly Ears. As for the Power of Transporting Oneself, am I going there, or are they coming here? We can see each other even from afar, thanks to modern technology. However, we have not yet attained the Power of Knowing Past Lives.
But the Buddha had He spoke of everything from the past lives of His disciples to His own aspirations from countless kalpas ago. With the Power of Knowledge Past Lives, the Buddha knew all this. As for us, we have never known about it. So, this is really difficult for us to understand. However, we must have faith in the Buddha’s teachings, whether He is speaking of the previous lives of His disciples or of other Buddhas.
All these are related to karmic conditions. We must believe in these spiritual powers that are hard to fathom and inconceivable. These are “things that have never been” .Perhaps something suddenly comes up. We may not have heard of it before, but we know about it now.As we learn the Buddha’s Way, we must try to learn more about His life.
So, we must not give rise to doubts. We must even develop the wisdom of relating things. So, the Path is a road to walk on. The road, the Path, is the sutra. The principles transmitted by all sutras are very expansive. Therefore, when we learn the sutras, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「佛事己事，心事一如；菩薩行中，經道路同；人間典範，世中稀有。」
⊙「以諸緣譬喻，言辭方便力，令一切歡喜。或說修多羅，伽陀及本事，本生未曾有。」《法華經方便品第二》
⊙本事：謂佛說弟子、菩薩、聲聞等，說菩薩今生前世，精修度生，生世宏願，本所行道法。
⊙本生：如來說昔為菩薩時為教化眾生所行行業之經文也。
⊙未曾有：謂希有事。「未曾」即希有之法，如神通莫測，不可思議。
【證嚴上人開示】
佛事己事
心事一如
菩薩行中
經道路同
人間典範
世中稀有
「佛事己事，心事一如。」我們常常都說，佛陀為一大事來人間，就是為了眾生，要為眾生開、示。因為人間眾生剛強難調伏，剛強難調是什麼在剛強？心！一念心，那就煩惱無明不斷複製，所以眾生剛強。
不過佛陀慈悲，還是很肯定眾生，「心、佛、眾生，三無差別」。他將眾生認為人人都能成佛，只要轉一念心，轉迷為悟，轉惡為善。所以「心事一如」，我們的心事，從惡若能轉善，佛陀的一大事因緣，不就是很簡單嗎？
那就是因為眾生的心事難轉，眾生的心事都是煩惱，都是雜念，所以佛陀就要用種種方法，來教我們回歸的道路，如何去付出。所以，菩薩行中，教我們行菩薩道。
菩薩道要怎麼走？我們人人都不離開於，經、道、路，所以「菩薩行中，經道路同」。是經？你要說它是經，是啊！包含了天下一切萬物，善惡的道理都在其中。
我們若不知道惡，我們怎麼懂得行善？我們若不知道苦，怎麼懂得求福呢？所以，做人要先將人間路走得對，不可偏差，我們才能真正與理來會合；能與理會合，我們才能入甚深微妙法。所以就要好好的把路走得對。
「人間典範，世中稀有。」只要我們瞭解道之理，發這念心，遍布六道都能發心去修行，發心去度眾生。佛陀就是這樣走過來的，所以說這是一個典範。
再接下來要說的話，那就是「本生未曾有」。
以諸緣譬喻
言辭方便力
令一切歡喜
或說修多羅
伽陀及本事
本生未曾有
《法華經方便品第二》
「本生未曾有」，這都是人間典範，也是世中稀有。
佛陀的慈悲，引種種因緣，來為我們譬喻，教育我們，用種種的言辭，句句都含藏著道理。雖然說是方便法，但是很有力量，對人間有益，對修行者有益，這「言辭方便力」，所以，大家聽，大家能歡喜，所以我們要常常用感恩的心。
前面說過了，「修多羅」就是經。經是傳天下一切，善惡萬物的真理，全都包含在其中。這是經，經典。經典，那就是無論是，在多久的時間，亙千古，無法說的時間，很長的道理；一直橫遍，無論是在任何一個空間中，全都包含在經中，它有道理存在。這叫做經，修多羅。
「伽陀及本事」。「伽陀」昨天也說過了，諷誦。短短的偈文，我們容易記住，我們容易誦，常常能脫口而出，何況說讀經叫做誦經。
自己一個人靜靜地看，叫做讀經。大家共同在一處諷頌，大家來誦，聲音合一，其實，自己也能開口念。何況人多時，眾口合一，誦念出來——你念出來，我聽；我念出去，你聽；我們大家念，普遍空間，魑魅魍魎、天龍八部，全都聽得到，聽出我們誠懇的心，聽出了佛陀所說的道理，都能湧現在虛空中。虛空界，全都聽得到，聽得到佛的道理，聽得到人世間的真理，這就是功德。
所以說，念經的功德在哪裡？就是我們一念虔誠的心。將佛陀的教法，我們不斷地宣讀，不斷讀誦，這能人人聽得到，甚至遍虛空法界，都能再複誦佛的真理、經典。
「伽陀及本事，本生未曾有」。前面的，叫做「伽陀」，就是短句諷頌，我們能用直誦，能用短短的文字，去分析很廣的道理。
本事，伽陀是諷誦，「本事」呢？那就是佛說弟子、菩薩、聲聞等等，菩薩他的今生前世，精修度生，生生世世所發的宏願，本所行道法。
本事：
謂佛說弟子
菩薩 聲聞等
說菩薩今生前世
精修度生
生世宏願
本所行道法
在佛經中，我們能常常看到。這個弟子怎麼有這麼好的因緣？他在這因緣中，怎麼能遇到佛，聽佛說法，能得道這麼快。種種很好的條件，能來親近佛，聽佛說法，能很快覺悟。佛陀就會開始說，這個因緣在過去生中就是這樣、這樣。我常常都在說。所以，佛的「本生經」，或者是本緣經裡都常常有，這叫做「本事」。
所有的佛弟子，無論是菩薩、聲聞、羅漢，或者是初發心，他見佛、聞法，有心得，在這一生能夠表達出來，這都一定是有因緣。這也是一個因緣本事，本事的因緣。佛陀常常用這種的本事，今生、前世的因緣過程，拿出來對大家說。
所以，今生能得聞佛法，能這麼快開悟，那就是過去生中精進、修行，結眾生很多的好緣。所以「精修度生」，生生世世所發的宏願。本來這些弟子，曾經這樣經過的事情，所以「本所行道法」。這些弟子在過去生中，本來他就發這樣的宏願，本來他就是這樣，生生世世修行過來，所走過的道路，所經歷的本事，就是故事。就是過去是這樣、這樣過來，所以這叫做「本事」。
你們若聽到師父又在引述，佛所說的過去生中某一位弟子，他曾經過什麼樣的因緣。你們若聽到這樣的，就是歸納在「本事」中。
所以，「伽陀」是我們現在修行的方法。「本事」是今生、過去的事情，這些弟子的事情。
「本生、未曾有」。本生，那就是佛陀說自己了。佛陀到底是什麼因緣？佛陀就說：我和弟子的因緣，過去生中是這樣過來的。比如說，在佛陀「本生經」中，有一段這樣的文，也曾經說過了。
本來就是身為長者時，發覺到人生無常，又看到苦難人偏多，自己有財、有力，他自己發心，就是希望能普及讓那些苦難人，飢者，就是肚子餓的人，有飯可吃，冷的人，有衣可穿，病痛者，有藥，有醫、有藥可治療。將他對人類的愛，他很用心，時時都是為苦難人付出，為富有的人，常常去勸導人如何來行動，利益社會人群。
天帝，在天道，擔心此人將來，他若是一切善事都圓滿了，將來他生在天上，領導天人的位置，是不是會被他佔去了呢？所以，想個方法，要如何來破解他，不要再這樣，一直為人間做這麼多的好事。想個辦法，他就叫他的子民，來人間，對此人說：「這位長者，您不要這樣，一直做這麼多的好事。你這樣做，對你很不利，將來，你要墮地獄。」
「啊！做好事，我會墮地獄，受這麼多的苦！若是被我救到的那些人，他們會如何呢？」「那些人將來生天堂，離苦報。」「如果是這樣，墮地獄的才一個人而已。我做好事，我墮地獄，才一個人而已。被我救到的人，人人都能上天堂，這樣不是很好嗎？我願意，我願意去付出。」
天主在旁邊這樣觀察，他的天人，要來破壞這位長者行善事，但是這位長者這麼自在，所以天帝現身就來問：「到底你做好事是為什麼呢？你不是要上天堂嗎？你怎麼願意墮地獄？」
這位長者回答就說：「天道算什麼呢？其實天堂雖然享受很好，壽命很長，但是再長的壽命都有窮盡，有盡頭。我所要的是無生無滅，不生不滅的道理。我想所需要的，是我內心那一分清淨，永恆的真如。這是我修行的目標，能覺悟人間、六道的道理，這是我要追求的目標。」
佛陀說到此，就對大家說：那一位長者是我現在的釋迦牟尼佛，生生世世以來，不是為自己，我所為的是天下眾生。若要說有所求，只是能夠回歸真理，不生(不)滅的真理，希望人人，都能通徹此不生不滅的真理。這是我過去生中，一直到現在，不變，沒有變(異)過的事情，這是我生生世世。
這叫做「本生」，就是佛他自己說他自己本人，生生世世的道理。所以，「本生」是如來說他過去、過去生，當菩薩時，在教化眾生的種種因緣，所行的行業，所走過的、所造作的。
本生：
如來說
昔為菩薩時
為教化眾生
所行行業之
經文也
業，那就是造作的意思。過去生這樣不斷在精進，絕對沒有停滯，為度眾生而入人間，這就是目標。這樣的經文，凡是有說到佛陀，自說過去生的因緣，這都是歸納在「本生」。
「未曾有」那就是稀有的事情，或者是未曾有，過去好像沒聽過，過去不曾看過，過去我們都不知道的，忽然間有此事發生，聽到這種道理等等。或者是很稀有、很稀有的法。
未曾有：
謂希有事
「未曾」
即希有之法
如神通莫測
不可思議
比如說，佛陀說人人能現六神通。六神通，其實談何容易！天眼通，我們的眼睛所見的，是這樣的範圍，只要有一面牆擋住，我們的視線就到牆為止，無法透視到牆的另一邊。若是天眼通，不只是能透視那一面牆，甚至在人間看天堂，在人間看地獄，這種的眼光非常普遍，這叫做天眼通。視線不受距離與物質障礙，這叫做天眼通。
有辦法嗎？人生下來時，開始少年、中年、老年，肉眼隨著歲月，也是同樣會衰退。所以，人生自然的法則，總是六根隨著歲月在敗壞，世間萬物都一樣，何況人的六根呢？卻是佛所說的「六通」，「六通」那就是很不可思議。
再說目犍連，他能在飯食頃，從此山頭，一腳就能跨過那座山頭，這樣的神通。佛的經典是這樣說，但是我們未曾有，我們還不曾看過。
不過在現代，佛陀所說的六神通，我們能現代看得到。我在這裡講話，其實我們的「小靜思」——大殿，也有一群人在那裡精進，他同樣透過電視的畫面，他看到了，師父在這裡說話，隔了好幾層牆壁，他們(也)看得到。
現在的資訊很通達，不只是眼睛看到，耳朵也聽到。所以天眼通、天耳通，在現在。神足通呢？到底是我到，還是他們來呢？彼此之間，人看得到的，這都是我們現在的科技。
但是，宿命通，我們現在還未通。但是佛通了，無論是說弟子的過去、過去、過去生中的事情，或者是說他自己，無量劫、無量劫以前的發心，這種宿命通，佛陀全都知道。對我們而言，未曾有，我們還不知。
這真的是，我們很難、很難去瞭解。不過，我們要相信，相信佛陀所說的法。無論是過去的弟子，或者是他過去生中，種種本生、本事等等，這全都在因緣中，我們應該都要很相信。
這種的神通變化莫測，不可思議，這全都稱為「未曾有」。或者是忽然間發生的事情，怎麼過去都不知道，現在我們已經知道了。這就是我們學佛，要多去瞭解佛的一生中。所以，我們學佛中不要起疑心，我們甚至要啟發自己，很多聯想的智慧。所以，道就是路；路、道，就是經。所有一切的經，所傳的道理，實在是很開闊。所以，我們聽經，要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Role Model Rarely Seen in the World (人間典範 世中稀有)
Date: June. 25. 2014
Take the Buddha’s work as your work, then mind and matter will be one. As you practice the Bodhisattva-path, the sutra, the Path and the road are the same. Set an example that is rarely seen in this world.
“Take the Buddha’s work as your work, then mind and matter will be one.” We often say that the Buddha comes to the world for one great cause, to open and reveal the Buddha’s [knowledge and views] to sentient beings, because they are unyielding and difficult to tame. What part of them is so difficult to tame? Their minds. Because they continuously reproduce afflictions and ignorance, they are very stubborn. But the Buddha has great compassion. He affirmed for sentient beings that the mind, the Buddha and sentient beings are no different [in their nature]. He taught them they can all attain Buddhahood, as long as they transform their minds from delusion into awakening and from evil into good. So, “the mind and matter will be one.” If we can transform our minds and matters from evil to good, won’t it be easy to accomplish the Buddha’s one great cause? But sentient beings’ minds are hard to transform because their minds are full of afflictions and discursive thoughts. So, the Buddha utilized various methods to teach us the road back [to our hearts,] which is to help others. This is practicing the Bodhisattva-path. He teaches us how to walk the Bodhisattva-path.
So, we must not deviate from the sutra, the path and the road. So, “as you practice the Bodhisattva-path, the sutra, the path and the road are the same.” For something to be considered a sutra, indeed it must contain the principles of all things in the world, of good and evil. If we do not know what is evil, how do we know to do good deeds? If we do not know suffering, how do we know to seek blessings? To be a good person, we must choose the right road and not deviate from it. Only then will we truly be in line with principles and penetrate profound, wondrous and subtle Dharma.
So, we must be mindful to walk this road correctly. “Set an example rarely seen in this world.” If we understand the principles of the Path, we will aspire to engage in spiritual practice and to transform sentient beings in the Six Realms. The Buddha had walked such a path, so He is an example for us. Next, He spoke of the “previous lives of Buddhas and things that have never been.”
With all conditions, analogies, expressions and skillful means I enable all to rejoice. Perhaps I may speak of sutras, gathas, previous lives of disciples, previous lives of Buddhas, or things that have never been.
“[He spoke of] previous lives of Buddhas”. These are all life examples, which are rarely seen in this world. Out of compassion, the Buddha drew on various karmic connections as analogies to give us teachings. He also utilized various expressions, each containing principles. Although these were skillful means, they were still very powerful and beneficial for the world and for spiritual practitioners. So when we hear “expressions and skillful means,” we become very happy. Thus, we must feel a constant sense of gratitude.
Previously, we said that “sutras” contain and pass on true principles of all good and evil things in the world. This describes a sutra. The teachings contained in sutras, no matter how long ago they were given, are long-lasting and very extensive.Regardless of the space or location, it is all encompassed in the sutras; The principles are all contained within.These are sutras.
As for “gathas and previous lives of disciples,” we discussed “gathas” yesterday.
These hymns are easier to memorize and chant; they easily roll off our tongues.
Moreover, when we read sutras, we recite them.When we are by ourselves, we read sutras quietly.When we gather together to recite the verses, we chant them in unison.
Actually, we can also read them aloud on our own.But when there are many people, we can all chant in unison.I hear what you chant, The sound of our recitation can pervade all space, so demons, spirits and Dharma-protectors can all hear it.They will hear our sincerity as well as the principles explained by the Buddha, so they will [come and listen] in this world.Those throughout the universe can all hear it, hear the Buddha’s teachings, the true principles of our world.In doing this, we create merits.
Why does chnating cteate merits?Because out of reverence, we continuously peoclaim and recite the teachings so that everyone can hear them.[The sound] even pervades the universe, so others can also repeatedly chant the truths in the sutras.“Gatahas, previous lives of disciples, previous lives of Buddhas or things that have never been.”
Earlier we spoke of “gathas,” hymns with short verses that we can recite directly.
From these short texts, we can deduce braod truths.
So, if “gathas” are hymns, what are “previous lives of disciples?”This is when the Buddha talks about His disciples, Bodhisattvas and Hearers and so on, and the way they diligently cultivate themselves and transform others in their current and previous lifetimes.
Life after life, they have made the great vow to practice the teachigns of the Path.
In Buddhist sutras, we often read about why certain disciples had the excellent causes and conditions to meet the Buddha, hear His teachings and quickly attain realizations.
They had all the necessary conditions to draw near the Buddha, listen to Him teach and quickly awaken. The Buddha would then explain, “The cause and conditions in their past lives were just like this.”
I constantly speak of this the Buddha’s Jataka Sutra, and other teachings about His previous lives, all contain the “previous lives of disciples.” All of the Buddha’s disciples, whether they were Bodhisattvas, Hearers Arhats or those who were recently inspired could meet the Buddha, listen to teachings and attain realizations in this life because of certain karmic conditions. These causes and conditions are found in the previous lives of these disciples.
This Buddha always used stories of His disciples, the karmic conditions formed in previous lives as teachings for everyone. So in this life, they could hear the Buddha-Dharma and attain realization so quickly because they had practiced diligently in their past lives and created many good karmic connections.
Thus, “they diligently cultivated themselves and transformed others.” Life after life, they made this great vow. This was something these disciples had all done. So, they “practiced the teachings of the Path.” These disciples, in their past lives, had made this kind of great vow, had engaged in spiritual practice life after life. The path they took and the things they experienced became stories of how their past led them to be here. These are the “previous lives of disciples.”
If you hear me describing how the Buddha spoke of a past life of one of His disciples and that things that person went through, that would fall under the category of “previous lives of disciples.”
So, “gathas” illustrate the methods we practice today. “Previous loves of disciple are stories of the past and present about these disciples.”[He spoke of] previous lives of Buddhas, “or things that have never been.” The Buddha would refer to His own previous lives. What kinds of karmic conditions did the Buddha create? He spoke of how the karmic connections between Him and His disciples were formed in past lives.
For example, in the Buddha’s Jataka Sutra, there is a story I have told before. In one lifetime, the Buddha was an elder who realized that life was impermanent and saw that the majority of people were suffering. He had money and power, so he aspired to help all those who were suffering. He wanted to make sure that those who were hungry had food to eat, those who were cold had clothes to wear, those who were ill had medicine and doctors to treat them. Out of his love for human beings, he put his heart into constantly helping the suffering and constantly advising and guiding the wealthy to benefit society and benefit others.
Sovereign Sakra, in the heaven realm, worried that this man would do so many good deeds that the man would be reborn in heaven [to take his place]. Would this man become the leader of all heavenly beings? Therefore, he thought of a plan to stop him from doing more good deeds in the world. The heavenly lord ordered one of his people to come to the world to take to this man. “Sir, please do not keep doing so many good deeds; this will not benefit you, you will fall into hell.If doing good deeds will cause me to fall into hell and suffer, what will happen to those I helped?They will be born in heaven and escape suffering.If so, then only one person will fall into hell. If I do good deeds, I will go to hell, but I am only one person. Meanwhile, those I helped will go to heaven. Isn’t that a very good thing? I am willing to do this”.
The heavenly lord was observing all this. He had sent a heavenly beings to disrupt this elder’s practice of good deeds, but this elder was so at ease. So, the heavenly lord appeared and asked, “Why are you doing these good deeds? Don’t you want to go to heaven? Why are you willing to fall into hell?”
The elder answered, “What is the big deal about the heaven realm? Although living in heaven will be enjoyable, and the lifespan there is very long, that kind of life will still come to an end. What I want are truths that are non-arising and non-ceasing. What I need is purity in my mind, and everlasting True Suchness. That is the goal of my spiritual practice. Awakening to the truths of the world and the Six Realms is my goal”.
At this point of the story, the Buddha said, “That elder was me, the present Sakyamuni Buddha. For lifetimes, I did not practice for myself, but with all my actions worked for sentient beings. If there is anything I seek in return, it is for everyone to return to the truth, to the non-arising and non-ceasing truth. I hope everyone can thoroughly understand this kind of truth. Throughout my past lives and up to this moment, this is something that has never changed. This is true for all my lifetimes.” This is a “previous life”. This is how the Buddha spoke of Himself and the principles He followed for lifetimes.
So, “previous lives of Buddhas” are when the Tathagata talk about His past lives, the various causes and conditions that He created while He was teaching sentient beings as a Bodhisattva, as well as the karma He created through actions, the paths He walked, and so on.
Karma is something created. In His past lives, He continuously engaged in diligent practice and definitely never stopped. For the sake of transforming sentient beings, He came to this world. That is His goal.
The sutra texts where the Buddha speaks of the causes and conditions of His past lives are categorized under “previous lives of Buddhas”. “Things that have never been” refer to extraordinary things that have happened. These were things that no one had ever heard of or seen. We have never known of these things, so when they suddenly happen or when we hear about these principles, we see them as rare and extraordinary things.
[He spoke of] things that have never been: These are rare and extraordinary things. Something that has never been is extraordinary. Like spiritual powers, they are hard to fathom and are inconceivable.
For example, the Buddha said that everyone can manifest the Six Spiritual Powers, but that is by no means easy. One is the Power of Heavenly Eyes. What our eyes can see is limited to a defined area. When there is a wall in front of us that is where our vision stops.We cannot see through it to the other side. But with the Power of Heavenly Eyes, not only can we see the other side of the wall, we can even see heaven and hell from Earth. This kind of vision can see everything. This is the Power of Heavenly Eyes. When our sight is not limited by distance or material objects, we have the Power of Heavenly Eyes. Can we achieve this? After we are born, we go from childhood, to middle age to old age, and our physical eyes deteriorate over time.
In accordance with the laws of nature, all Six Roots will also decline over time. This happens to all things in the world, how can the Six Roots be an exception? So “the Six Spiritual Powers” the Buddha mentioned are really inconceivable.
Let us talk about Maudgalyayana. In the time it takes to eat a meal, he could go from one mountain peak to another in one step. This kind of spiritual power was recorded in the Buddhist sutras. But we have never had this power, and we have never seen it. However, in this modern time, we can match the Six Spiritual Powers to things we see right now. [For example,] while I am speaking here, those in the [original] Jing Si Abode prayer hall are also diligently listening to me through the TV. They can see me speaking here
Although there are several walls in between us, they can still see me. The flow of information is so smooth, not only can they [see me,] they can hear me as well. This is like the modern-day Power of Heavenly Eyes and Heavenly Ears. As for the Power of Transporting Oneself, am I going there, or are they coming here? We can see each other even from afar, thanks to modern technology. However, we have not yet attained the Power of Knowing Past Lives.
But the Buddha had He spoke of everything from the past lives of His disciples to His own aspirations from countless kalpas ago. With the Power of Knowledge Past Lives, the Buddha knew all this. As for us, we have never known about it. So, this is really difficult for us to understand. However, we must have faith in the Buddha’s teachings, whether He is speaking of the previous lives of His disciples or of other Buddhas.
All these are related to karmic conditions. We must believe in these spiritual powers that are hard to fathom and inconceivable. These are “things that have never been” .Perhaps something suddenly comes up. We may not have heard of it before, but we know about it now.As we learn the Buddha’s Way, we must try to learn more about His life.
So, we must not give rise to doubts. We must even develop the wisdom of relating things. So, the Path is a road to walk on. The road, the Path, is the sutra. The principles transmitted by all sutras are very expansive. Therefore, when we learn the sutras, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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