20140815《靜思妙蓮華》受法滌心垢（第371集）
⊙得人身難聞法更難，濁障覆蓋頑固難化，佛慈設教說盡苦法。
⊙「深著虛妄法，堅受不可捨。我慢自矜高，諂曲心不實，於千萬億劫，不聞佛名字。」《法華經方便品第二》
⊙深著虛妄法：色聲香等五欲之法，又名五箭，能破種種善事，其體虛假不實，故云虛妄。
⊙堅受不可捨：凡夫堅持執著邪思妄念，癡迷利誘，諸事不放，堅受固執不得解脫。
⊙諂曲心不實：由是我慢日甚，排斥異己，諂曲為心，為欺他而作驕態，盡乖真實，雖有佛法不易令度矣。
⊙於千萬億劫，不聞佛名字：時空長河逝去流來，浮沉六道輪轉，難值佛世，何能得聞佛法？
【證嚴上人開示】
在靜謐當中，我們聽到外面雨聲滴滴，我就是將這一念心，一直感覺到有很多人受到災難，對於無家可歸的人，像這樣的雨聲，不知他的身、心，有多麼的不能安定！
就如現在的紐約，或者是新澤西、長島，這麼大片的地方，風、雨、大水，（桑迪風災）這樣至今，
已經經過將近二十天了。這麼長久的時間，風雪，現在的紐約有風、有雪、有雨，到底這些人，家庭還無法恢復家庭清理，還有因為水災、風災已經家倒了、毀損了，這些人是要怎麼辦？聽到雨聲，就會心沉重，哎呀，不得安靜下來。
又想到心不得安靜，也是起了慚愧心——為何一直無法讓心想靜就靜？這是習氣！這個心常常緣在外境，一時要把它拉回來，真的有困難。就如人身難得，聞法更難。
得人身難
聞法更難
濁障覆蓋
頑固難化
佛慈設教
說盡苦法
自己就這樣想：佛法在人間，兩千多年來，不知利益了多少人！也是很可嘆的，就是兩千多年的佛法在人間，沒有聽到佛法的人，不知又有多少？
就如佛陀有一天在路上走，與一群比丘，看到佛陀忽然間彎身下去，彎腰，從地上抓一把土，就忽然間問比丘：「我手中的這把土，多嗎？或是須彌山的土石較多？」
比丘看到佛手中的這把土，尤其又問須彌山的土石，與這把土來比較，比丘就知道佛陀要開示了。所以大家就這樣回答：「佛陀，手中的這把沙、石，怎麼能與須彌山的沙石相比呢？」佛陀就把沙放下，就說：「諸弟子，你們到底聽了多少法？這麼長久的時間在身邊，你們到底聽了多少法呢？」
舍利弗就來回答：「諸位同修，我們每天雖然聽佛陀所說之法，看佛陀在化度眾生，我們所能見到的範圍很小，應該我們聽的，與天下(道理)來比較，應該，法，我們所聽的是不多。」
佛陀聽到他們這樣在說，舍利弗這樣體會佛意，佛陀歡喜，向這些比丘就說：「確實，舍利弗所說的是事實。大家雖然每天聽我說話，雖然每天都瞭解如何化度眾生，卻是，你們是不是，真正體會到的有多少？何況很多人無法聽到，無法看到，無法遇到佛世、佛法。就如須彌山這麼大的石與沙，真正聽到、看到的法，還不如這把沙。」所以，人身難得、佛法更是難聞。
但是，得了人身，聞佛法困難，又是在這個濁，五濁惡世的障礙，讓我們的眾生煩惱很多。在這個五濁中，人人心靈的濁氣，見解、煩惱等等，都是形成了這種濁的障礙。想要聽法之後，想要身體力行，偏偏就是有濁的障礙，將我們覆蔽了我們的心。
真的是頑固，習氣很頑固，所以要得到度化，得度，將此法度入心來，真的是困難。哪怕是佛陀在世，所要度化的眾生也是難。
所以「佛慈設教說盡苦法」，佛陀的慈悲設教，他說世間種種苦的道理，讓大家聽，希望人人能夠自我警惕，懂得怕，知道避開造業，應該要把握造善的機會。但是有時候，造善、造福，有的是做，但是心要能清淨，淨而定，也是難。
佛時代的弟子，一位比丘，有一天，在定中聽到聲音，好像在叫：「修行者，修行的尊者。」這樣連續二、三聲在叫。他在定，好像還在入定中，但是還被這聲音(吸)引了。看到一條蛇，很大條的蛇，在遠遠這樣一直靠近過來。他的心有一點驚慌，就趕緊問說：「你這條大蛇，到底是怎麼樣？」
這條蛇好像在與他對話，就說：「不知你曾聽過，阿耆達王這個名字嗎？」「聽過啊，不過他已經往生了。」「是啊，阿耆達王，那就是我本身。」這位比丘就說：「不可能，他是一位信佛，而且供佛、供僧，他怎會墮於蟒身呢？」
就說：「是啊，我信佛，我供佛僧。一直到我病重時，將臨終那時，我的侍者拿著一把扇，在幫我搧風。不巧的，那把扇子，這樣掉到我的臉上，我一時非常的生氣，在很生氣當中，吞下最後的一口氣，往生了。在這當中，瞋心，就是很生氣的心，應著境界，忽然間我就成為了蟒蛇，大蛇的身形。」
這位修行者比丘他就說：「很可惜，你雖然能供佛僧，做好事，卻是你沒有聞法。你若能聽法，你就能不必墮落這樣的身形。」他就開始為這條蛇，開始就說起了，苦、集、滅、道的道理，詳細為牠說法。就這樣，這條蛇歡喜消失了。
幾天後，應該也說一個多月後，忽然間，在精舍裡，有這種的香風，很香的風，一陣吹過來，又有花，散花，又有一位天人，也來到佛前、僧團的面前，向著佛陀、僧團頂禮，就說：「感恩，這位比丘修行者，將佛陀所說的法來開示我，讓我能脫離蟒身，生在天堂。我要來感恩佛僧。」
這是佛陀的時代，有此公案。所以，人身難得，要墮落畜生身很容易。臨終時，就是光這樣一念心，瞋恨一起，應那個境，他就變成了蛇身。所以我們要好好用心。因為這個「濁障覆蓋」，很濁，煩惱常常都是蓋在我們的心裡，儘管我們發心，法若不入心，也是很快一邊造福，一邊煩惱，這種頑固的煩惱是最難化度。
所以說，佛陀慈悲設教，已經說盡了苦法，讓大家能瞭解。所以我們聽法，無不都是為了要如何去除煩惱，要如何將習氣完全清除，我們的心時時用在清淨的道念。
深著虛妄法
堅受不可捨
我慢自矜高
諂曲心不實
於千萬億劫
不聞佛名字
《法華經方便品第二》
我們人就不要「深著虛妄法」，人間很多都是虛妄的人生，偏偏人生「有為法」，都不是永恆，就是在無常、短暫的人生，只是在那裡造作很多的惡業，卻是「堅受不可捨」，這麼堅持著，不肯捨去這種人生短暫的欲念。這就是我們造業於人間，眾生共業受苦難，所以就是「我慢自矜高」。
昨天也說過了，這個「色」，五欲，就如五支箭一樣，大家不知還記得嗎？「五欲」就如五支箭，都是傷殺我們的慧命，所以我們為了這個虛假、短暫的人生來造作，讓我們生生世世煩惱不斷。
深著虛妄法：
色聲香等
五欲之法
又名五箭
能破種種善事
其體虛假不實
故云虛妄
堅受不可捨：
凡夫堅持
執著邪思妄念
癡迷利誘
諸事不放
堅受固執
不得解脫
凡夫永遠都是凡夫，都是堅持、執著於邪思、妄念，癡迷於利，來誘惑我們的心。諸事不放，很多東西都放不下，這也要、那也要，樣樣都想要佔為己有。這種就是「堅受」——很堅固受這種的執著，如此綑綁住我們，讓我們無法解脫。
這就是我們要用心之處。不要我慢，「我慢自矜高」，常常都是仗著，自己教育比別人高，以為他的知識比別人高。其實，知識、聰明不等於智慧。所以，也不要貢高，不要驕慢。
我慢自矜高：
我慢者
恃己凌他
滿招損
小人之類也
謂倨傲倚恃
己之所能
欺凌於他也
我們如果太過於認為，我們都比別人好，如此就稱為「自滿」；自滿就招損，損自己。太自大的人，沒有可愛的優點，所以得不到人家的尊敬，這種是自損，是小人之類。他以為他很大，大家認為他是小人，並沒有多大。所以，這就是很貢高、驕傲的人，這種欺凌他人，這就是我們人生常常有的。倚仗他的能力、倚仗他的權等等，這很多。還有，「諂曲心不實」。
諂曲心不實：
由是我慢日甚
排斥異己
諂曲為心
為欺他而作驕態
盡乖真實
雖有佛法
不易令度矣
這個「諂曲」，就是沒有用直心，拐彎抹角，沒有說到一句真心話，他看是什麼人，就隨著他說什麼話。對比較有錢的人、較有名的人、較有權的人，他就是這樣做著一種，很奉承的形態。如果看到地位較低、有事情要要求他，他就做很多的小動作來為難人，這也是很多。這種「乖」，「乖」就是離開，離開、背離道理。
我們要好好警惕我們自己，日常生活中，我們是不是，有將我們的心顧得好嗎？我們若有前面這些心——「深著虛妄法」，或是聽到佛法還是不肯，捨離過去的邪知、邪見，這種不肯捨，或是貢高驕傲，或是諂曲不實，這種的心態，我們若有，那就「於千萬億劫，不聞佛名字」。
於千萬億劫
不聞佛名字：
時空長河
逝去流來
浮沉六道輪轉
難值佛世
何能得聞佛法
能有這樣的法，「時空長河，逝去流來」，這個時間、空間，時間如長河無盡頭，這樣不斷過去，其實還是不斷過去、現在、未來。我們是在六道中輪轉，人道難得，聞佛法難。既得人身，聽到佛法，在佛法聽得到的範圍內，他乖違、諂曲，或者是貢高、驕傲，不肯來接觸佛法；哪怕是接觸了佛法，還是乖違——背正行邪，這實在是很可惜。在沉淪於六道中在輪轉，要得到佛世很困難。
因為你不相信，釋迦牟尼佛的智慧，因為你不接受，釋迦牟尼佛所說的教法，所以有聽到與沒聽到是同樣的，只不過是一個名相而已，但是我們的心沒有(入)法，不知道理，所以我們永遠都是與佛法無關。
我們應該要接受佛法，要信受奉行，否則，難值佛世，何況能得聞佛法。要遇到佛世難，既然遇到佛世難，聽到佛法更難。這是我們的心，一念心，所以希望大家這念心要顧好，不要道心障礙，障，濁障來覆蓋我們的心，不要。我們要好好的，心若跑出去，趕緊將它拉回來。
我們好好地聽法，有時對任何眾生說話時，他也能夠得到利益。所以，聽聞輾轉相教，這要看我們是否，有修行、法有入心；法若入心，我們才能將我們的法， 度入他人之心。
所以，總之，還是一念心，請大家時時都要多用心。
Explanations by Master Cheng-Yan
Subject: Cleansing the Mind’s Impurities with the Dharma (受法滌心垢)
Date: August. 15. 2014
In this state of tranquility, we can hear the raindrops outside. With this state of mind, we can imagine what things are like for people affected by disasters. For those who are displaced, when they [hear] the sound of rain, they must feel so physically and mentally unsettled. Consider what things are like right now in New York, New Jersey or Long Island. A large area has been affected by wind, rain and floods for almost 20 days now. Over this long period of time New York has experienced wind, snow and rain. These [disaster victims] have not been able to clean and restore their homes. The floods and hurricanes destroyed their homes. What can they do? At the sound of rain, my heart is deeply troubled and I cannot settle my thoughts.
When I realize that my mind is unsettled. I feel a sense of remorse. Why am I unable to calm my mind when I wish? Because of my habitual tendencies. My mind is constantly connecting to external conditions; immediately pulling it back is truly difficult. We also say that it is rare to be born human and being able to hear the Dharma is even more rare.
Being born human is rare, being able to listen to the Dharma is even more rare. Covered by turbidities and obstructions, we are stubborn and hard to transform. The Buddha compassionately gave us teachings and spoke of the truth of suffering.
I think about how the Buddha-Dharma has been in this world for over 2000 years. It has benefited so many people. But sadly, though it has been here for over 2000 years, many people have not heard the Buddha-Dharma. One day, as the Buddha was walking with a group of bhikusus, He swiftly bent down and grabbed a handful of sand from the ground. He suddenly asked the bhiksus, “Is there more sand in my hand or on Mt. Sumeru?” The bhiksus saw the Buddha’s handful of sand, and upon hearing His question about comparing the sand on Mt. Sumeru to that in His hand, they knew that the Buddha was about to teach. So, they responded by saying, “Venerable Buddha, how can we compare the sand in Your hand to that on Mt. Sumeru?”
The Buddha released the sand He held and said, “My disciples, in the long period of time you have spent by my side, how much Dharma have you heard?” Sariputra answered, “Fellow practitioners, although we listen to the Buddha’s Dharma daily and see Him transforming sentient beings, the scope of what we can see is very limited. Compared to all the principles in the world, the Dharma we have heard is very limited.” Hearing these words and seeing how Sariputra understood His intention, the Buddha joyful told these bhiksus, “Indeed, Sariputra’s words are true. Even though you listen to my words every day and learn to transform sentient beings every day, how much have you truly understood?”
Seeing how Sariputra understood His intention, the Buddha joyfully told these bhiksus, “Indeed, Sariputra’s words are true.Moreover, so many people have no way to hear, or see, or encounter the Buddha-Dharma at all.These people are as numerous as the rocks and sand on Mt. Sumeru.The number of those who truly hear and see does not even amount to this handful of sand.So, being born human is rare, and being able to listen to Buddha-Dharma is even more rare.”
On top of the difficulties of being born human and hearing the Dharma, we also live this evil world of Five Turbidities, which brings us many afflictions.Amongst the Five Turbidities, our minds are filled with the turbidity of views and understanding, afflictions and so on.These turbidities then form obstacles.After we listen to the Dharma, we want to put it into practice.But the obstructions from this turbidity have covered our minds.We are truly stubborn and unyielding in our habitual tendencies.So, to be transformed and to take the Dharma to heart is truly very difficult.Even during the Buddha’s lifetime, transforming sentient beings was hard.
So, “the Buddha compassionately gave us teachings.”With compassion, the Buddha gives teachings about the various principles of suffering.
He wanted everyone to hear in the hope we would all be vigilant of ourselves.Then we would avoid creating karma and seize every opportunity to do good deeds.
But sometimes, doing good and benefiting others while keeping our minds pure and in Samadhi is also hard.There was a bhiksu who was the Buddha’s disciple.One day, while in Samadhi, he seemed to hear a voice calling, “venerable Practitioner!”He heard this cry repeated two, three times.Although he was in Samadhi, the sound still attracted his [attention].
Then he saw a gigantic snake approaching him from far away.
Feeling somewhat nervous, he quickly asked, “Snake, what is the matter?”The snake seemed to talk back to him, “Have you ever heard of King Agnidatta?”“Yes I have, but he has already passed away.”
“That is right, and I am King Agnidatta.”The bhiksu said, “That’s impossible.He had faith in the Buddha and made offerings to the Buddha and the Sangha, how could he possibly be reborn as a python?”
The snake said, that is true I had faith in the Buddha and made offerings to the Buddha and the Sangha until I became severely ill.Right before I passed away, my servant was fanning me. He accidentally dropped the fan onto my face.
At that moment, I became very angry and in my anger. I swallowed my last breath and passed away. At that moment, I responded to my conditions with anger. The next instant, I took the form of a python, a huge snake.”
This practitioner, this bhiksu, told him, “Regrettably, though you made offerings and did good deeds, you did not listen to the Dharma. If you had listened to the Dharma, you would not have ended up like this.”
The bhiksu then began to teach the snake the truths of suffering, causation, cessation and the Path.He explained these teachings in detail and afterwards, the snake left joyfully.A few days later, perhaps over a month later, all of sudden a gust of fragrant wind blew into the monastery and flowers fell from the sky.A heavenly being came before the Buddha and the bhiksus and prostrated himself in front of them.
He said, “I am grateful for the bhiksu who shared the Buddha-Dharma with me and liberated me from the form of a python. I was reborn in heaven. I came here to thank You and the bhiksus”. This was something that happened in the Buddha’s lifetime. So, human form is hard to attain, but falling into an animal form is very easy. Before passing away, just this one thought, his anger in response to the conditions, turned him into a snake.
Therefore, we must always be mindful. Because of “turbidities and obstructions”, afflictions constantly cover our minds. Even if we have formed aspirations, if we do not take the Dharma to heart, as we create blessings, we will also be creating afflictions. [Those with] these unyielding afflictions are the most difficult to transform. So, compassionately giving teachings, the Buddha fully taught the truths of suffering for us to understand. Thus we listen to the Dharma to figure out how to eliminate afflictions and how to completely eradicate habitual tendencies. Our minds must always remain on our pure spiritual aspirations.
“Deeply attached to illusory things, they cling firmly and cannot let go. With self-arrogance, they brag of their loftiness. They are flatterers, their hearts insincere. Throughout ten billion eons, they never hear the Buddha’s name.”
We cannot be “deeply attached to illusory things”. Many things in life are illusory. Sadly, our life is a “conditioned phenomenon” and is not everlasting. In this impermanent and short life, we create much negative karma but “cling firmly and cannot let go”. We firmly cling to and refuse to let go of our momentary desires. This is why we create karma in this world and then face the suffering of our collective karma. “With self-arrogance, we brag of our loftiness”.
Yesterday, we also discussed this. “Sight”, is one of the five desires, which are like five arrows. Do you remember? The “five desires” are like five arrows that damage or slay our wisdom-life. For the sake of this illusory and temporary life, we create [karma] that brings us endless afflictions, lifetime after lifetime.
“Deeply attached to illusory phenomena: Sight, sound and so on are the five desires. They are also the five arrows that can destroy all goodness. They are temporary in essence and not real. Therefore they are illusory. They cling to them firmly and cannot let them go: Ordinary people cling to and are attached to deviant thinking and delusional thoughts. Lost in delusion and tempted by gain, they do not let go of anything. They remain firmly stubborn and cannot attain liberation.”
Ordinary people will always be ordinary people, if they hold fast to and cling to deviant thinking and delusional thoughts. Deluded and tempted by gain, we cannot let go of anything. We want this, and we want that, too. We want to take everything for ourselves. This is how we are ‘firmly stubborn”. We cling firmly to these attachments, so they tightly entangle us and prevent us from being liberated. We must be mindful of this and not have “self-arrogance and brag of our loftiness”. We may believe we are more educated or more knowledgeable than others. Actually, knowledge and cleverness does not equal wisdom. So, we must not be arrogant or proud.
“With self-arrogance, they brag of their loftiness: People with self-arrogance are proud of themselves and disparage others. This self-satisfaction is harmful. People who are petty are arrogant and proud of their abilities, so they bully and humiliate others.”
If we have the inflated belief that we are better than others, we can become “self-satisfied”. This self-satisfaction is harmful; we harm ourselves. There is nothing lovable about arrogant people. So, these people will not be respected. People who harm themselves like this are petty. They consider themselves great, but others consider them petty and not very great at all. This kind of people are very proud and arrogant and take advantage of others. We often see people like them in our lives. They abuse their ability, authority and so on. “They are flatterers, their hearts insincere”.
“They are flatterers, their hearts insincere; Their arrogance increases day after day. They are averse to those different from them. Because they are flatterers at heart, they charm people to take advantage of them and diverge from the truth. Though they know the Buddha-Dharma, they are not easily transformed.”
[People who] “flatter” are not straightforward, and speak in a roundabout way without saying a single sincere word. They tailor their words to whoever they see. When with those who have greater wealth, fame or power, they act in a very obsequious manner. When those with a lower status ask them for help, they will secretly do things to. There are many people like this.
So, to diverge” means to depart from and go against the truth. We must always be vigilant of whether or not, in our daily living, we are taking good care of our minds. If we have the mindsets just discussed, we are “deeply attached to illusory things.” Even hearing the Buddha-Dharma, we refuse to let go of deviant knowledge and views.Refusal to let go, pride and arrogance, flattery and insincerity, if we have these mindsets, then “throughout ten billion eons,” we will “never hear the Buddha’s name.
Throughout ten billion eons, they never hear the Buddha’s name: Time and space are like a long river that keeps flowing by Immersed in cycle existence in the Six Realms, they rarely encounter Buddhas, so how could they hear the Buddha-dharma?
[How can we] attain this Dharma? “The universe, like a long river, keeps changing.” Time and space are like a long river without a beginning or end that unceasingly flows past us. Actually, thought the past, present and future, we are constantly transmigrating in the Realms. Being born into the human realm is rare, and being to listen to the Dharma is more rare. Of those who have attained human form heard the Dharma and had the chance to accept it, some still go against and [twist it], or are so arrogant and proud they refuse in contact with the Buddha-Dharma.
Even if they come in contact with the Dharma, still go against it and act improperly. Indeed, this is very regrettable. Immersed in cyclic existence in the Six Realms, encountering the Buddha is hard to do. If we do not have faith in the wisdom of Sakyamuni Buddha, if we refuse to accept the teachings of Sakyamuni Buddha, we are no different from those who have not heard it. It would just be a series of terms to us. And if we have not taken the Dharma to heart and do not understand its principles, we will never be connected to the Buddha-Dharma.
So, we must faithfully accept and practice the Buddha-Dharma because we “rarely encounter Buddhas.” There is no other way to hear the Buddha-Dharma. It is rare to encounter Buddhas.As it is harder to encounter Buddhas,it is even harder to hear the Buddha-Dharma. This all depends on our minds. So, I hope we will take good care of our minds and not allow our spiritual aspirations to be obstructed, we must not allow obstructions of turbidity to cover our minds.
If our thoughts run [astray], we must rein them in immediately. We must develop ourselves to hearing the Dharma. Then, whenever we talk to other sentient beings, they can also benefit from it. So, we must continue to pass on the teachings. This depends on whether we engage in spiritual practice and take the Dharma to heart we must rein them in immediately.
Only when we take the dharma to heart can we use these teaching to transform the minds of others.
summary, everything is about training the mind. Everyone, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙得人身難聞法更難，濁障覆蓋頑固難化，佛慈設教說盡苦法。
⊙「深著虛妄法，堅受不可捨。我慢自矜高，諂曲心不實，於千萬億劫，不聞佛名字。」《法華經方便品第二》
⊙深著虛妄法：色聲香等五欲之法，又名五箭，能破種種善事，其體虛假不實，故云虛妄。
⊙堅受不可捨：凡夫堅持執著邪思妄念，癡迷利誘，諸事不放，堅受固執不得解脫。
⊙諂曲心不實：由是我慢日甚，排斥異己，諂曲為心，為欺他而作驕態，盡乖真實，雖有佛法不易令度矣。
⊙於千萬億劫，不聞佛名字：時空長河逝去流來，浮沉六道輪轉，難值佛世，何能得聞佛法？
【證嚴上人開示】
在靜謐當中，我們聽到外面雨聲滴滴，我就是將這一念心，一直感覺到有很多人受到災難，對於無家可歸的人，像這樣的雨聲，不知他的身、心，有多麼的不能安定！
就如現在的紐約，或者是新澤西、長島，這麼大片的地方，風、雨、大水，（桑迪風災）這樣至今，
已經經過將近二十天了。這麼長久的時間，風雪，現在的紐約有風、有雪、有雨，到底這些人，家庭還無法恢復家庭清理，還有因為水災、風災已經家倒了、毀損了，這些人是要怎麼辦？聽到雨聲，就會心沉重，哎呀，不得安靜下來。
又想到心不得安靜，也是起了慚愧心——為何一直無法讓心想靜就靜？這是習氣！這個心常常緣在外境，一時要把它拉回來，真的有困難。就如人身難得，聞法更難。
得人身難
聞法更難
濁障覆蓋
頑固難化
佛慈設教
說盡苦法
自己就這樣想：佛法在人間，兩千多年來，不知利益了多少人！也是很可嘆的，就是兩千多年的佛法在人間，沒有聽到佛法的人，不知又有多少？
就如佛陀有一天在路上走，與一群比丘，看到佛陀忽然間彎身下去，彎腰，從地上抓一把土，就忽然間問比丘：「我手中的這把土，多嗎？或是須彌山的土石較多？」
比丘看到佛手中的這把土，尤其又問須彌山的土石，與這把土來比較，比丘就知道佛陀要開示了。所以大家就這樣回答：「佛陀，手中的這把沙、石，怎麼能與須彌山的沙石相比呢？」佛陀就把沙放下，就說：「諸弟子，你們到底聽了多少法？這麼長久的時間在身邊，你們到底聽了多少法呢？」
舍利弗就來回答：「諸位同修，我們每天雖然聽佛陀所說之法，看佛陀在化度眾生，我們所能見到的範圍很小，應該我們聽的，與天下(道理)來比較，應該，法，我們所聽的是不多。」
佛陀聽到他們這樣在說，舍利弗這樣體會佛意，佛陀歡喜，向這些比丘就說：「確實，舍利弗所說的是事實。大家雖然每天聽我說話，雖然每天都瞭解如何化度眾生，卻是，你們是不是，真正體會到的有多少？何況很多人無法聽到，無法看到，無法遇到佛世、佛法。就如須彌山這麼大的石與沙，真正聽到、看到的法，還不如這把沙。」所以，人身難得、佛法更是難聞。
但是，得了人身，聞佛法困難，又是在這個濁，五濁惡世的障礙，讓我們的眾生煩惱很多。在這個五濁中，人人心靈的濁氣，見解、煩惱等等，都是形成了這種濁的障礙。想要聽法之後，想要身體力行，偏偏就是有濁的障礙，將我們覆蔽了我們的心。
真的是頑固，習氣很頑固，所以要得到度化，得度，將此法度入心來，真的是困難。哪怕是佛陀在世，所要度化的眾生也是難。
所以「佛慈設教說盡苦法」，佛陀的慈悲設教，他說世間種種苦的道理，讓大家聽，希望人人能夠自我警惕，懂得怕，知道避開造業，應該要把握造善的機會。但是有時候，造善、造福，有的是做，但是心要能清淨，淨而定，也是難。
佛時代的弟子，一位比丘，有一天，在定中聽到聲音，好像在叫：「修行者，修行的尊者。」這樣連續二、三聲在叫。他在定，好像還在入定中，但是還被這聲音(吸)引了。看到一條蛇，很大條的蛇，在遠遠這樣一直靠近過來。他的心有一點驚慌，就趕緊問說：「你這條大蛇，到底是怎麼樣？」
這條蛇好像在與他對話，就說：「不知你曾聽過，阿耆達王這個名字嗎？」「聽過啊，不過他已經往生了。」「是啊，阿耆達王，那就是我本身。」這位比丘就說：「不可能，他是一位信佛，而且供佛、供僧，他怎會墮於蟒身呢？」
就說：「是啊，我信佛，我供佛僧。一直到我病重時，將臨終那時，我的侍者拿著一把扇，在幫我搧風。不巧的，那把扇子，這樣掉到我的臉上，我一時非常的生氣，在很生氣當中，吞下最後的一口氣，往生了。在這當中，瞋心，就是很生氣的心，應著境界，忽然間我就成為了蟒蛇，大蛇的身形。」
這位修行者比丘他就說：「很可惜，你雖然能供佛僧，做好事，卻是你沒有聞法。你若能聽法，你就能不必墮落這樣的身形。」他就開始為這條蛇，開始就說起了，苦、集、滅、道的道理，詳細為牠說法。就這樣，這條蛇歡喜消失了。
幾天後，應該也說一個多月後，忽然間，在精舍裡，有這種的香風，很香的風，一陣吹過來，又有花，散花，又有一位天人，也來到佛前、僧團的面前，向著佛陀、僧團頂禮，就說：「感恩，這位比丘修行者，將佛陀所說的法來開示我，讓我能脫離蟒身，生在天堂。我要來感恩佛僧。」
這是佛陀的時代，有此公案。所以，人身難得，要墮落畜生身很容易。臨終時，就是光這樣一念心，瞋恨一起，應那個境，他就變成了蛇身。所以我們要好好用心。因為這個「濁障覆蓋」，很濁，煩惱常常都是蓋在我們的心裡，儘管我們發心，法若不入心，也是很快一邊造福，一邊煩惱，這種頑固的煩惱是最難化度。
所以說，佛陀慈悲設教，已經說盡了苦法，讓大家能瞭解。所以我們聽法，無不都是為了要如何去除煩惱，要如何將習氣完全清除，我們的心時時用在清淨的道念。
深著虛妄法
堅受不可捨
我慢自矜高
諂曲心不實
於千萬億劫
不聞佛名字
《法華經方便品第二》
我們人就不要「深著虛妄法」，人間很多都是虛妄的人生，偏偏人生「有為法」，都不是永恆，就是在無常、短暫的人生，只是在那裡造作很多的惡業，卻是「堅受不可捨」，這麼堅持著，不肯捨去這種人生短暫的欲念。這就是我們造業於人間，眾生共業受苦難，所以就是「我慢自矜高」。
昨天也說過了，這個「色」，五欲，就如五支箭一樣，大家不知還記得嗎？「五欲」就如五支箭，都是傷殺我們的慧命，所以我們為了這個虛假、短暫的人生來造作，讓我們生生世世煩惱不斷。
深著虛妄法：
色聲香等
五欲之法
又名五箭
能破種種善事
其體虛假不實
故云虛妄
堅受不可捨：
凡夫堅持
執著邪思妄念
癡迷利誘
諸事不放
堅受固執
不得解脫
凡夫永遠都是凡夫，都是堅持、執著於邪思、妄念，癡迷於利，來誘惑我們的心。諸事不放，很多東西都放不下，這也要、那也要，樣樣都想要佔為己有。這種就是「堅受」——很堅固受這種的執著，如此綑綁住我們，讓我們無法解脫。
這就是我們要用心之處。不要我慢，「我慢自矜高」，常常都是仗著，自己教育比別人高，以為他的知識比別人高。其實，知識、聰明不等於智慧。所以，也不要貢高，不要驕慢。
我慢自矜高：
我慢者
恃己凌他
滿招損
小人之類也
謂倨傲倚恃
己之所能
欺凌於他也
我們如果太過於認為，我們都比別人好，如此就稱為「自滿」；自滿就招損，損自己。太自大的人，沒有可愛的優點，所以得不到人家的尊敬，這種是自損，是小人之類。他以為他很大，大家認為他是小人，並沒有多大。所以，這就是很貢高、驕傲的人，這種欺凌他人，這就是我們人生常常有的。倚仗他的能力、倚仗他的權等等，這很多。還有，「諂曲心不實」。
諂曲心不實：
由是我慢日甚
排斥異己
諂曲為心
為欺他而作驕態
盡乖真實
雖有佛法
不易令度矣
這個「諂曲」，就是沒有用直心，拐彎抹角，沒有說到一句真心話，他看是什麼人，就隨著他說什麼話。對比較有錢的人、較有名的人、較有權的人，他就是這樣做著一種，很奉承的形態。如果看到地位較低、有事情要要求他，他就做很多的小動作來為難人，這也是很多。這種「乖」，「乖」就是離開，離開、背離道理。
我們要好好警惕我們自己，日常生活中，我們是不是，有將我們的心顧得好嗎？我們若有前面這些心——「深著虛妄法」，或是聽到佛法還是不肯，捨離過去的邪知、邪見，這種不肯捨，或是貢高驕傲，或是諂曲不實，這種的心態，我們若有，那就「於千萬億劫，不聞佛名字」。
於千萬億劫
不聞佛名字：
時空長河
逝去流來
浮沉六道輪轉
難值佛世
何能得聞佛法
能有這樣的法，「時空長河，逝去流來」，這個時間、空間，時間如長河無盡頭，這樣不斷過去，其實還是不斷過去、現在、未來。我們是在六道中輪轉，人道難得，聞佛法難。既得人身，聽到佛法，在佛法聽得到的範圍內，他乖違、諂曲，或者是貢高、驕傲，不肯來接觸佛法；哪怕是接觸了佛法，還是乖違——背正行邪，這實在是很可惜。在沉淪於六道中在輪轉，要得到佛世很困難。
因為你不相信，釋迦牟尼佛的智慧，因為你不接受，釋迦牟尼佛所說的教法，所以有聽到與沒聽到是同樣的，只不過是一個名相而已，但是我們的心沒有(入)法，不知道理，所以我們永遠都是與佛法無關。
我們應該要接受佛法，要信受奉行，否則，難值佛世，何況能得聞佛法。要遇到佛世難，既然遇到佛世難，聽到佛法更難。這是我們的心，一念心，所以希望大家這念心要顧好，不要道心障礙，障，濁障來覆蓋我們的心，不要。我們要好好的，心若跑出去，趕緊將它拉回來。
我們好好地聽法，有時對任何眾生說話時，他也能夠得到利益。所以，聽聞輾轉相教，這要看我們是否，有修行、法有入心；法若入心，我們才能將我們的法， 度入他人之心。
所以，總之，還是一念心，請大家時時都要多用心。
Explanations by Master Cheng-Yan
Subject: Cleansing the Mind’s Impurities with the Dharma (受法滌心垢)
Date: August. 15. 2014
In this state of tranquility, we can hear the raindrops outside. With this state of mind, we can imagine what things are like for people affected by disasters. For those who are displaced, when they [hear] the sound of rain, they must feel so physically and mentally unsettled. Consider what things are like right now in New York, New Jersey or Long Island. A large area has been affected by wind, rain and floods for almost 20 days now. Over this long period of time New York has experienced wind, snow and rain. These [disaster victims] have not been able to clean and restore their homes. The floods and hurricanes destroyed their homes. What can they do? At the sound of rain, my heart is deeply troubled and I cannot settle my thoughts.
When I realize that my mind is unsettled. I feel a sense of remorse. Why am I unable to calm my mind when I wish? Because of my habitual tendencies. My mind is constantly connecting to external conditions; immediately pulling it back is truly difficult. We also say that it is rare to be born human and being able to hear the Dharma is even more rare.
Being born human is rare, being able to listen to the Dharma is even more rare. Covered by turbidities and obstructions, we are stubborn and hard to transform. The Buddha compassionately gave us teachings and spoke of the truth of suffering.
I think about how the Buddha-Dharma has been in this world for over 2000 years. It has benefited so many people. But sadly, though it has been here for over 2000 years, many people have not heard the Buddha-Dharma. One day, as the Buddha was walking with a group of bhikusus, He swiftly bent down and grabbed a handful of sand from the ground. He suddenly asked the bhiksus, “Is there more sand in my hand or on Mt. Sumeru?” The bhiksus saw the Buddha’s handful of sand, and upon hearing His question about comparing the sand on Mt. Sumeru to that in His hand, they knew that the Buddha was about to teach. So, they responded by saying, “Venerable Buddha, how can we compare the sand in Your hand to that on Mt. Sumeru?”
The Buddha released the sand He held and said, “My disciples, in the long period of time you have spent by my side, how much Dharma have you heard?” Sariputra answered, “Fellow practitioners, although we listen to the Buddha’s Dharma daily and see Him transforming sentient beings, the scope of what we can see is very limited. Compared to all the principles in the world, the Dharma we have heard is very limited.” Hearing these words and seeing how Sariputra understood His intention, the Buddha joyful told these bhiksus, “Indeed, Sariputra’s words are true. Even though you listen to my words every day and learn to transform sentient beings every day, how much have you truly understood?”
Seeing how Sariputra understood His intention, the Buddha joyfully told these bhiksus, “Indeed, Sariputra’s words are true.Moreover, so many people have no way to hear, or see, or encounter the Buddha-Dharma at all.These people are as numerous as the rocks and sand on Mt. Sumeru.The number of those who truly hear and see does not even amount to this handful of sand.So, being born human is rare, and being able to listen to Buddha-Dharma is even more rare.”
On top of the difficulties of being born human and hearing the Dharma, we also live this evil world of Five Turbidities, which brings us many afflictions.Amongst the Five Turbidities, our minds are filled with the turbidity of views and understanding, afflictions and so on.These turbidities then form obstacles.After we listen to the Dharma, we want to put it into practice.But the obstructions from this turbidity have covered our minds.We are truly stubborn and unyielding in our habitual tendencies.So, to be transformed and to take the Dharma to heart is truly very difficult.Even during the Buddha’s lifetime, transforming sentient beings was hard.
So, “the Buddha compassionately gave us teachings.”With compassion, the Buddha gives teachings about the various principles of suffering.
He wanted everyone to hear in the hope we would all be vigilant of ourselves.Then we would avoid creating karma and seize every opportunity to do good deeds.
But sometimes, doing good and benefiting others while keeping our minds pure and in Samadhi is also hard.There was a bhiksu who was the Buddha’s disciple.One day, while in Samadhi, he seemed to hear a voice calling, “venerable Practitioner!”He heard this cry repeated two, three times.Although he was in Samadhi, the sound still attracted his [attention].
Then he saw a gigantic snake approaching him from far away.
Feeling somewhat nervous, he quickly asked, “Snake, what is the matter?”The snake seemed to talk back to him, “Have you ever heard of King Agnidatta?”“Yes I have, but he has already passed away.”
“That is right, and I am King Agnidatta.”The bhiksu said, “That’s impossible.He had faith in the Buddha and made offerings to the Buddha and the Sangha, how could he possibly be reborn as a python?”
The snake said, that is true I had faith in the Buddha and made offerings to the Buddha and the Sangha until I became severely ill.Right before I passed away, my servant was fanning me. He accidentally dropped the fan onto my face.
At that moment, I became very angry and in my anger. I swallowed my last breath and passed away. At that moment, I responded to my conditions with anger. The next instant, I took the form of a python, a huge snake.”
This practitioner, this bhiksu, told him, “Regrettably, though you made offerings and did good deeds, you did not listen to the Dharma. If you had listened to the Dharma, you would not have ended up like this.”
The bhiksu then began to teach the snake the truths of suffering, causation, cessation and the Path.He explained these teachings in detail and afterwards, the snake left joyfully.A few days later, perhaps over a month later, all of sudden a gust of fragrant wind blew into the monastery and flowers fell from the sky.A heavenly being came before the Buddha and the bhiksus and prostrated himself in front of them.
He said, “I am grateful for the bhiksu who shared the Buddha-Dharma with me and liberated me from the form of a python. I was reborn in heaven. I came here to thank You and the bhiksus”. This was something that happened in the Buddha’s lifetime. So, human form is hard to attain, but falling into an animal form is very easy. Before passing away, just this one thought, his anger in response to the conditions, turned him into a snake.
Therefore, we must always be mindful. Because of “turbidities and obstructions”, afflictions constantly cover our minds. Even if we have formed aspirations, if we do not take the Dharma to heart, as we create blessings, we will also be creating afflictions. [Those with] these unyielding afflictions are the most difficult to transform. So, compassionately giving teachings, the Buddha fully taught the truths of suffering for us to understand. Thus we listen to the Dharma to figure out how to eliminate afflictions and how to completely eradicate habitual tendencies. Our minds must always remain on our pure spiritual aspirations.
“Deeply attached to illusory things, they cling firmly and cannot let go. With self-arrogance, they brag of their loftiness. They are flatterers, their hearts insincere. Throughout ten billion eons, they never hear the Buddha’s name.”
We cannot be “deeply attached to illusory things”. Many things in life are illusory. Sadly, our life is a “conditioned phenomenon” and is not everlasting. In this impermanent and short life, we create much negative karma but “cling firmly and cannot let go”. We firmly cling to and refuse to let go of our momentary desires. This is why we create karma in this world and then face the suffering of our collective karma. “With self-arrogance, we brag of our loftiness”.
Yesterday, we also discussed this. “Sight”, is one of the five desires, which are like five arrows. Do you remember? The “five desires” are like five arrows that damage or slay our wisdom-life. For the sake of this illusory and temporary life, we create [karma] that brings us endless afflictions, lifetime after lifetime.
“Deeply attached to illusory phenomena: Sight, sound and so on are the five desires. They are also the five arrows that can destroy all goodness. They are temporary in essence and not real. Therefore they are illusory. They cling to them firmly and cannot let them go: Ordinary people cling to and are attached to deviant thinking and delusional thoughts. Lost in delusion and tempted by gain, they do not let go of anything. They remain firmly stubborn and cannot attain liberation.”
Ordinary people will always be ordinary people, if they hold fast to and cling to deviant thinking and delusional thoughts. Deluded and tempted by gain, we cannot let go of anything. We want this, and we want that, too. We want to take everything for ourselves. This is how we are ‘firmly stubborn”. We cling firmly to these attachments, so they tightly entangle us and prevent us from being liberated. We must be mindful of this and not have “self-arrogance and brag of our loftiness”. We may believe we are more educated or more knowledgeable than others. Actually, knowledge and cleverness does not equal wisdom. So, we must not be arrogant or proud.
“With self-arrogance, they brag of their loftiness: People with self-arrogance are proud of themselves and disparage others. This self-satisfaction is harmful. People who are petty are arrogant and proud of their abilities, so they bully and humiliate others.”
If we have the inflated belief that we are better than others, we can become “self-satisfied”. This self-satisfaction is harmful; we harm ourselves. There is nothing lovable about arrogant people. So, these people will not be respected. People who harm themselves like this are petty. They consider themselves great, but others consider them petty and not very great at all. This kind of people are very proud and arrogant and take advantage of others. We often see people like them in our lives. They abuse their ability, authority and so on. “They are flatterers, their hearts insincere”.
“They are flatterers, their hearts insincere; Their arrogance increases day after day. They are averse to those different from them. Because they are flatterers at heart, they charm people to take advantage of them and diverge from the truth. Though they know the Buddha-Dharma, they are not easily transformed.”
[People who] “flatter” are not straightforward, and speak in a roundabout way without saying a single sincere word. They tailor their words to whoever they see. When with those who have greater wealth, fame or power, they act in a very obsequious manner. When those with a lower status ask them for help, they will secretly do things to. There are many people like this.
So, to diverge” means to depart from and go against the truth. We must always be vigilant of whether or not, in our daily living, we are taking good care of our minds. If we have the mindsets just discussed, we are “deeply attached to illusory things.” Even hearing the Buddha-Dharma, we refuse to let go of deviant knowledge and views.Refusal to let go, pride and arrogance, flattery and insincerity, if we have these mindsets, then “throughout ten billion eons,” we will “never hear the Buddha’s name.
Throughout ten billion eons, they never hear the Buddha’s name: Time and space are like a long river that keeps flowing by Immersed in cycle existence in the Six Realms, they rarely encounter Buddhas, so how could they hear the Buddha-dharma?
[How can we] attain this Dharma? “The universe, like a long river, keeps changing.” Time and space are like a long river without a beginning or end that unceasingly flows past us. Actually, thought the past, present and future, we are constantly transmigrating in the Realms. Being born into the human realm is rare, and being to listen to the Dharma is more rare. Of those who have attained human form heard the Dharma and had the chance to accept it, some still go against and [twist it], or are so arrogant and proud they refuse in contact with the Buddha-Dharma.
Even if they come in contact with the Dharma, still go against it and act improperly. Indeed, this is very regrettable. Immersed in cyclic existence in the Six Realms, encountering the Buddha is hard to do. If we do not have faith in the wisdom of Sakyamuni Buddha, if we refuse to accept the teachings of Sakyamuni Buddha, we are no different from those who have not heard it. It would just be a series of terms to us. And if we have not taken the Dharma to heart and do not understand its principles, we will never be connected to the Buddha-Dharma.
So, we must faithfully accept and practice the Buddha-Dharma because we “rarely encounter Buddhas.” There is no other way to hear the Buddha-Dharma. It is rare to encounter Buddhas.As it is harder to encounter Buddhas,it is even harder to hear the Buddha-Dharma. This all depends on our minds. So, I hope we will take good care of our minds and not allow our spiritual aspirations to be obstructed, we must not allow obstructions of turbidity to cover our minds.
If our thoughts run [astray], we must rein them in immediately. We must develop ourselves to hearing the Dharma. Then, whenever we talk to other sentient beings, they can also benefit from it. So, we must continue to pass on the teachings. This depends on whether we engage in spiritual practice and take the Dharma to heart we must rein them in immediately.
Only when we take the dharma to heart can we use these teaching to transform the minds of others.
summary, everything is about training the mind. Everyone, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment