20141202《靜思妙蓮華》稀有難遇聞法弘法(第448集)
（法華經•方便品第二）
⊙是甚深微妙法，久遠來無數劫，逢法聞法弘法，因緣剎那把握。
⊙「無量無數劫，聞是法亦難，能聽是法者，斯人亦復難。」《法華經方便品第二》
⊙「譬如優曇華，一切皆愛樂，天人所希有，時時乃一出。」《法華經方便品第二》
⊙此華待時而現，故云時時，謂偶見即逝。
⊙譬如優曇華，一切皆愛樂：舉優曇華喻之，此華非時不現，現則唯其時也，又此法待時而說。
⊙此華待時而現，故云時時，謂偶見即逝。
⊙法華經言：佛告舍利弗，如是妙法，如優曇缽花，時一現耳。
⊙天人所希有，時時乃一出：天人讚優曇華，乃是稀有，久遠時乃得一出現。譬喻出世懸遠，復難遇。
【證嚴上人開示】
「是甚深微妙法，久遠來無數劫，逢法聞法弘法，因緣剎那把握。」
是甚深微妙法
久遠來無數劫
逢法聞法弘法
因緣剎那把握
也就是說我們這段時間，一直一直就是說，法坐聞，聞佛法難。我們現在要聽佛法，一點都不困難，最重要的，法是不是入我們的心？是不是能身體力行？應該這是我們，現在的人最重要，也要自我警惕。
生命是無始劫以來，在「久遠來無數劫」，生生死死，死死生生；捨此道、投彼道，捨此生、投來生，這都是生命不斷在循環，在六道中循環。
在佛法之中，能夠很微細來為我們解釋，生天堂雖然壽命長、享樂多，可惜這個業，福若盡還是同樣要有墮落之時。若沒有聽到佛法，沒辦法增福增慧，所以還是隨著這個業力輪轉，福盡再墮落。
來人間很好就是能夠聽佛法，又再能夠看到佛所說的真理，在人間現相，讓我們見證佛法的苦諦。
因為人間，有這樣形形色色的形象，形形色色的人我是非，才有這麼多佛法真理來作見證。所以這就是在人間所得到，我們若能全都了解之後，自然自我警惕，「眾善奉行，諸惡莫作」。再秉慈運悲，讓我們啟發了我們這念的慈心，開始我們運用我們的悲心，同體大悲，要如何投入人群啟智用慧，開始用這個分別智、用我們人人本具的慧性，投入人群中，為人間去付出。
若這樣，我們不必說求天堂怎麼求，很自然我們的心靈世界，就是超越天堂。那分寂靜清澄、淨如琉璃，宇宙無窮的大境界，都是收納在我們的覺海中。心包太虛，這種覺悟的境界，是這麼寧靜。
凡夫，凡夫就是不覺悟，所以我們的心，都是束縛在我們自己的範圍，束縛在日常見聞、喜怒哀樂，在我們的內心不斷這樣，讓我們的心定不下來，這就是苦。所以久遠來，淪落在凡夫的境界，才會說在六道輪轉。
佛陀就是為了眾生，所以一大事因緣來人間，說很多的法。要讓我們從佛陀所說的法中，起了那分很尊重法的心，所以過去二萬(日月)燈明佛，不斷現在人間，不斷廣度眾生。這無非就是要讓我們知道，我們真如的本性在久遠劫來，還不斷顧好我們這一念清淨的本性，不要受外面的境界、無明，將我們覆蓋。所以，在《法華經》的開頭，其實它最重要的就是要說，我們的本性永遠存在。
你看能夠在這麼多的佛，生生世世就是聞法、修行、發願。長期，這我們也同樣能是這樣，抱著長久心，長遠這念心，無數劫的時間，我們照顧好我們這念心，日日修行，日日除掉我們無明垢穢。
我們若能夠常常顧守好我們這念心，「逢法聞法弘法」。「逢」就是遇到佛法的時候。其實我們這念心若在，永遠我們都是無不都是法。人人見到人，不論他的習氣是怎麼樣，就是這個人生命中的一本經。我來看這部經，這部是「阿含經」，這部是「方等經」，或者是「般若經」，隨著每一個人的形象，現出了人生的道理。
所以，逢法並不困難。通達了道理，無論他是什麼樣的人，我們慧命增長，發揮我們聞法的精神，就是在大家的身上，讀出了這部人間的道理，人與人之間的道理。佛法知道了，又將這個人間的事相會合起來，我們就能弘法──弘揚佛法。
看到這樣的人生，無奈！生下來就是苦，貧窮、殘疾。不只是貧窮，又是疾病、殘疾等等，人生苦，世間人禍偏多，只是出在少數人的心態，會使得整個國家共業。為什麼會這樣共業？佛陀的佛法，就是說我們人人眾生，有依報、有正報。依報，若是過去生的這個惡因、惡緣成熟，眾生共業就在那個地方，少數人的觀念，多數人，全國人禍不斷，這叫做眾生共業。
也有人明明就生在那個國家，災禍還沒有發生之前，他離開了那個國家，逃過了這種的人禍災難。所以說起來，佛法的道理是非常的的透徹，半點都由不得自己，完全是因緣果報，這就是佛法。
佛法能夠讓我們了解，我們就是不要去造，造了惡因、惡緣，若這樣，我們的人間，都是善因、善緣匯聚起來，那就是人人互相愛的能量，那種的因緣，就是不斷出現在我們面前；所以因緣，哪怕是剎那的因緣，我們也能剎那中，把握住這個因緣，成為我們一輩子、千秋百世人間互為貴人，互相為貴人，互相啟動佛法，啟動人間道理，這就是我們應該要知道。
就像董事會，每一個國家在分享，他們在他們的僑居地，是怎麼做慈濟。泰國，有一位大學生，家境貧困，已經無法再繼續讀書下去。因為遇到他生命中的貴人，慈濟培養他，助學他，現在當醫生了，開始他也想要回饋。看到人與人之間就是緣。
菲律賓也是一樣有一個家庭，我們去看她，看了之後，發現到說這個家庭，孩子是這麼優秀，正在讀書，家庭是這麼困難，她從小學一直到大學，都是名列前茅，但是到了大學來，她認為家庭這麼困難，大學的學費又是這麼多，所以她就要去打工，在打工的當中，功課就受影響，她本來就是拿獎學金，因為打工，功課較差了，所以這個獎學金就減半了。減一半以後，她就無法繳註冊費，就要向人借錢，無法再繼續，所以就休學了。
我們慈濟人去到她的家庭，發現到這麼優秀的年輕人，怎麼可以讓她休學呢？所以開始叫她來「以工代賑」，所以叫她來分會裡，什麼工作都讓她做，然後帶她去訪視等等，去訪視之後，這個女孩子，她已經本來是很不快樂，人間很苦，要看到她的笑容，難。卻是進來到我們的分會，讓她工作，每一天有二百多元可領做工資，在我們的分會，能夠和很多人接觸，了解很多苦難人，她的心就開了，當一個很快樂，專心用功，畢業是全校第三名，也有這樣的。
像是這樣的貴人，滿滿都是，在那個地方已經幫助，將近一千人要註冊，這也就是因為那裡，有這群的菩薩。這些菩薩，他們已經了解佛法、弘法，這些人全都是生命中的法。所以，我們平時聽法之後，能夠將人生一切，當成是我們的佛法，在我們的佛法中要付出。
菲律賓一直，每一場的發放都是說慈濟，給他們「竹筒歲月」，同時安他們的心等等，改變他們的人生，生活不好的習氣，個案也很多。所以這就是弘法，將佛法，我們去幫助他們，同時佛法也給他們，將慈濟點滴成河、粒米成籮，這種的精神理念，牽引他們也能來幫助人。所以你們想，這不就是逢法、聞法、弘揚佛法呢？所以這全都是因緣。哪怕因緣這樣接觸到，那個剎那間及時把握，你就能夠救很多人，你就能夠當很多人生命中的貴人。
所以前面(經文)說，「無量無數劫，聞是法亦難；能聽是法者，斯人亦復難」。
無量無數劫
聞是法亦難
能聽是法者
斯人亦復難
《法華經方便品第二》
好像是很難。經過剛才向大家解釋過了，我們就知道佛法真的是不難，只是我們沒有將它接受在內心，沒用在生活裡，所以聞而不聞，聽過和沒有聽差不多。這因為聽了之後，法沒有存在我們的心。法要存在我們的心，就真的困難。
所以再接下來說，「譬如優曇花，一切皆愛樂，天人所希有，時時乃一出」。
譬如優曇華
一切皆愛樂
天人所希有
時時乃一出
《法華經方便品第二》
這是一種譬喻。法，在人的人間，像優曇花一樣。真正的優曇花，在佛法說幾千年才一現。「一切皆愛樂」，因為這是很稀有，好幾千年才能夠開一次，所以不是那麼容易，所以大家都很期待能夠遇到優曇花開時，這就是很期待。不只人間期待，「天人所希有」，天人對於優曇花能夠開，也感到很稀有。所以「時時乃一出」，這我們就知道，優曇花是一種譬喻，這個花非時不現，不是時候優曇花不會開。
譬如優曇華
一切皆愛樂：
舉優曇華喻之
此華非時不現
現則唯其時也
又此法待時而說
開優曇花一定有它的大因緣，所以「非時不現，現則唯其時(也)」。它一現一定是有大道理，開始在人間出現的時候。所以這個花現，也是很快就凋零，所以「時時」，表示這個優曇花，雖然多久才開一次，幾千年才一次，它就要有因、有緣，它開。待機待緣，這個機與緣要會合，這就是要用心去等待。這個花待時而現，所以叫做時時，待什麼時呢？就是根與機。
此華待時而現
故云時時
謂偶見即逝
剛才說根、機，遇到了佛法也就是因緣，我們若遇到，我們要趕快把握。像優曇花，好的因緣我們沒有把握，放過去這樣就消失了。
所以《法華經》說：「佛告舍利弗，如是妙法，如優曇缽花，時一現耳。」
法華經言
佛告舍利弗
如是妙法
如優曇缽花
時一現耳
就像是優曇缽花一樣，這樣一現即消逝去。「天人所希有，時時乃一出」。「時時」就是時間很久很久。很久的時間才有出現一次，所以天人對優曇花的出現，都是很讚歎。這是大根、大機、大緣，將要有成熟之時。不過，這個大根、大機、大緣會遇，其實就要看我們，是不是及時把握。及時把握，它就是永恆。
比如說每天都在聽，「為佛教，為眾生」。不同的國家分支聯絡處，在這麼多國家成立起來。有的國家正式成立董事會，這些人間菩薩在這些國家，大家只為一項事情——「為佛教，為眾生」；大家在開會報告出來的，不都是嗎？
「為佛教，為眾生」簡單六個字，那就是在那個因緣，五十多年前，師公，這樣輕輕六個字，出自於他的口中，我就這樣，那個剎那的一念間，好好趕快接受來，這個方向不變，這念間影響了我的一輩子，這念間也已經，普遍在這麼多的國土，多少的人間菩薩現在人間。佛陀二千多年前，理想中的菩薩世界，現在是人間世界的菩薩，能夠及時行菩薩道去付出，這種愛的力量真的是令人感動。
所以說來，「時時乃一出」。「時時」很長久、很長久，很長久的時間。「時時」也能說，道理永遠永遠存在。但是這麼長久才現一次，就是表示根、機、緣會合，根、機、緣會合是這樣，一促就過去了，所以我們要把握在剎那間。
所以優曇花「乃是稀有，久遠時乃得一出現」，真的這個因緣都會合了，才有一次。所以這樣「譬喻出世懸遠復難遇」。
天人所希有
時時乃一出：
天人讚優曇華
乃是稀有
久遠時乃得一出現
譬喻出世懸遠
復難遇
這個優曇缽花要能顯現的時候，就譬喻我們前面說過的經文，要遇到人身、聽到佛法是「懸遠復難」，這是前面我們說過了，所以優曇缽花在天人來說，以天的年就說幾千年，何況我們的人間很難得，所以我們要把握。
其實，人人就是我們的法，我們要常常用感恩心，對每一個人，用尊重心來接受每一個人，所現出的相。這是讓我們知道道理，道理的形象是長得怎樣，是在每一個人的身上，他們的人我是非中，讓我們體會到，原來人生就是這麼複雜、無明覆蔽，就是因為這樣的習氣來。這種的形象，讓我們體會佛法，什麼叫做無明。
也看到如何去付出之後，改變了人生，做為人生中的貴人，教導我們如何行菩薩道。所以，我們要時時用尊重的心，感恩、尊重、愛，這樣才是真正，這條菩薩道真正走得通的路。人人現在我們的面前，無不都是很精彩的法。各位菩薩，我們要時時尊重人間，感恩人人，為我們的教育，這就要時時多用心。
Explanations by Master Cheng-Yan
Subject: Rare and Difficult to Encounter (稀有難遇聞法弘法)
Date: December.02. 2014
“This extremely profound, subtle and wondrous Dharma, [has existed] for a long time, for countless kalpas. When we encounter the Dharma, we can then listen to it and spread it. So, we must seize the opportunity in that moment.”
In other words, for quite some time, we have been talking about how rare it is to hear the Buddha-Dharma. Nowadays, if we want to listen to teachings, it is not difficult at all. What is most important is whether we can take the Dharma to heart and whether we can put it into practice. This should be most important for us modern-day [Buddhist practitioners] and something we must be vigilant about. Our life began countless kalpas ago. “For a long time, for countless kalpas,” we have undergone many cycles of births and deaths. We leave this realm for another. We leave this life for the next. This is how we endlessly go through cyclic existence in the Six Realms.
The Buddha-Dharma explains this very meticulously. Though those born in heaven live long lives and enjoy many pleasures, unfortunately, because of their karma, once they deplete their blessings, they will eventually fall [into a lower realm]. If they do not listen to the Buddha-Dharma, they cannot increase their blessings and wisdom. So, they transmigrate according to their karma and fall when their blessings are depleted.
The best thing about being born human is that we can hear the Buddha-Dharma and see how the true principles taught by the Buddha manifest in this world. They allow us to witness the truth of suffering [explained] in the Buddha-Dharma. Because the human realm is filled with many kinds of appearances and many kinds of interpersonal conflicts, we can verify many of the truths of the Buddha-Dharma. This is what we can achieve in the human realm. If we can completely understand the Dharma, we will naturally be vigilant to do all good deeds and refrain from all evils, then practice loving-kindness and compassion. When we can awaken our loving-kindness, we will begin to exercise our compassion. With universal compassion, we will devote ourselves to the world, and thus develop our wisdom. We will use our discriminating wisdom and our intrinsic wisdom to dedicate ourselves to helping others and contributing to the world. Then, we do not need to pray to the heavens for anything. Naturally, our state of mind will transcend even the heaven realm to be tranquil and clear, and as pure as crystal.
The boundless universe will be contained in our sea of enlightenment. Our minds will encompass the universe. This enlightened state of Buddahood is peaceful and still. But, ordinary people have not awakened yet, so at present, our minds are limited to the world around us, to what we see and hear, and are constantly giving rise to conflicting emotions. Thus our minds cannot settle down. This is suffering.
So, for a long time, we have fallen into the state of unenlightened beings and have been transmigrating in the Six Realms. The Buddha, for the sake of sentient beings, comes to this world with on great cause. He gives many teachings to help us develop great respect for the Dharma. In the past, 20,000 Sun-Moon-Lamp Radiant Buddhas manifested over and over again in this world to transform sentient beings.They did this solely to help us realize that we have always had this nature of True Suchness.So, we must unceasingly protect and care for our pure intrinsic nature and not allow external conditions and ignorance to cover it.
So, in the beginning of the Lotus Sutra, the most important point made is that our intrinsic nature will always exist.We see that so many Buddhas, lifetime after lifetime, listen to the Dharma, practice it and make vows.We can also do the same over a long span of time.
We can sustain this mindset far into the future.Over countless kalpas, we can take good care of our minds; every day we can engage in spiritual practice and eliminate our ignorance and defilements.If we can constantly safeguard our minds, then, “when we encounter the Dharma, we can listen to it and spread it. “Encounter” refers to when we come upon the Buddha –Dharma.Actually, if we have this mindset, everything we see is the Dharma.All the people meet, regardless of their habitual tendencies, can teach us the sutra of their life.
This sutra may be one of the Agama sutras, the Vaipulya sutras or the Prajna sutras.
Each person’s appearance manifests certain truths of life.So, encountering the Dharma is not difficult.
If we thoroughly understand these principles, regardless of what kind of people we meet, our wisdom-life will grow and we can exercise our spirit of learning the Dharma.From every person around us, we can learn the principles of this world and of interpersonal relationships.After understanding the Dharma, we can connect it to worldly matters and appearances.Then we can advance and spread the Buddha-Dharma.
We can see how little control some people have over their lives...They are born into suffering, into poverty or illness.Not only is their family poor, they may suffer from illness or a disability.Life is suffering and there are many manmade calamities in this world.The attitude of just a few people can create collective karma for the whole country.How does this collective karma come about?The Buddha-Dharma teaches that we sentient beings all face circumstantial retribution and direct retribution.
Circumstantial retribution is when all our past lives’ negative causes and negative conditions mature, thus manifesting collective karma in that place.So, the perspectives of a few people can cause the people of an entire country to endlessly experience manmade calamities.This is sentient beings collective karma.There are also people born in that country who, even before those disasters occur, leave that country and evade those manmade calamities.Therefore, the principles of the Dharma are very thorough.
This is not a matter of choice; everything happens because of the law of karma.This is the Buddha’s teaching.
The Buddha-Dharma can help us understand that we must not create negative causes and conditions.By avoiding this, we will only accumulate wholesome causes and conditions.Then we have the power of everyone’s mutual love.These kinds of karmic causes and conditions endlessly appear before us, so even the causes and conditions that appear for only a moment are ones that we can immediately seize, thus in this life, and for many lifetimes, we will be mutual benefactors.We can be mutual benefactors who awaken each other’s understanding of the Buddha-Dharma and of worldly principles.This is something we should know.
For example, in our [annual] board meeting volunteers from each country shared how they carried out Tzu Chi’s missions locally.In Thailand, there was a college student.His family was so poor he could no longer afford to continue his studies.Then he encountered his benefactors, Tzu Chi volunteers, who supported him.Now, he is a doctor, and wants to give back.We see these karmic connections between people.
In the Philippines, there was a similar situation; there was a family that we visited.After visiting this particular family, we discovered an exceptional young woman.She had been outstanding in her studies, but her family faced much hardship.From elementary school to college, she was always among the top in her class.But during college, she felt that her tuition was too much of a burden for her family, so she decided to work part-time.Because she was working a part-time job, her school work was affected.Originally, she was on a scholarship.But because of her work, her grades suffered and her scholarship was cut in half.After it was cut in half, she could no longer pay the registration fee,so she borrowed some money. But as she could not continue doing this, she dropped out.
When Tzu Chi volunteers visited her family and learned about this outstanding young woman, they could not bear to let her drop out of school. So, they asked her to be a part of their “cash for work program”. They asked her to come to the regional office and gave her miscellaneous tasks. They also took her on other special case visits. Before going on these case visits, this young woman had been very unhappy and felt that life was suffering. It was very rare to see her smile. Yet, by coming to our regional office, she earned more than 200 Philippine pesos for her work each day. In our regional office, she came into contact with many people and learned a lot about their suffering. She opened her heart, became happy and focused on her studies. When she graduated, she was third in her class.
We can see benefactors like this who help others everywhere we look. In that particular place, they have already helped nearly 1000 people [attend school]. This is because, in this place, there is this group of Bodhisattvas. These Bodhisattvas have already understood the Buddha-Dharma and are spreading it. They [demonstrate] the Dharma with their lives. So, after listening to teachings, we can treat everything in life as Buddha-Dharma. With these teachings, we need to benefit others.
In the Philippines, at every relief distribution, [the volunteers] talk about Tzu Chi. They talk about the spirit of the bamboo banks and at the same time comfort people’s hearts. They help them change their lives and their habitual tendencies; there are many cases like this. This is how to spread the Dharma. With the Buddha-Dharma, we can help others and also share the Buddha-Dharma with them. In Tzu Chi we say many drops of water form a river and many grains of rice make a bushel. With this spiritual ideal, we inspire them to help other people, as well. Isn’t this encountering the Dharma and then listening to and advancing it? All this is due to causes and conditions. When we encounter the right causes and conditions, if we can seize that moment, each of us can help many people and be the benefactor in many people’s lives.
So, the previous sutra passage states, “Throughout incalculable, innumerable kalpas, it is also rare that one may hear this Dharma. A person capable of listening to this Dharma is likewise rare”.
It seems very difficult. As I have just explained to everyone, we know that the Buddha-Dharma is really not rare. It is just that we have not taken it to heart nor applied it in our living. Thus it is the same as if we had not heard it. There is no difference in having listened or not, because we do not retain the Dharma in our minds. Retaining the Dharma in our minds is truly difficult.
Next, the sutra states, “[The Dharma is] like the udumbara flower, in which all take delight, which heavenly beings and humans prize, yet which only blooms at the right time”.
This is a kind of analogy. The Dharma in this world is like the udumbara flower. A true udumbara flower, according to the Buddha-Dharma, only blooms once every few thousand years. It is a flower “in which all take delight”, because it is very extraordinary. It only blooms once every few thousand years, so it is not very easy to see. Thus everyone looks forward to the moment the udumbara flower blooms. They really hope to see it. Not only do humans hope to see it, “heavenly beings and humans prize [it]”. Heavenly beings also find the blooming of the udumbara flower to be very extraordinary. Yet it “only blooms at their right time”. From this description, we know that the udumbara flower is an analogy [for the Dharma]. This flower will only appear at the right time. If it is not the right time, it will not bloom.
“The Dharma is] like the udumbara flower, in which all take delight: Udumbara flowers are used as analogies because this flower only appears at the right time and not at any other time. This Dharma also had to wait for the right time.”
An udumbara flower blooms only for a great cause. So, it “only appears at the right time and not at any other time”. When it appears, there must be a major reason for it to appear in the human world. And when this flower appears, it also quickly wilts. So, “at the right time” tells us that it takes a long time for the udumbara flower to bloom, only once every few thousand years. It needs the right causes and conditions to bloom. It is only waiting for all its required conditions to come together. We must mindfully wait for this to happen.
“This flower waits for the right time to appear, so it blooms “at the right time”.
What are we waiting for? For the right capabilities and opportunities. These capabilities and opportunities I mentioned, in terms of encountering the Buddha-Dharma, are the right karmic conditions. If we encounter it, we must seize it right away. It is like the udumbara flower. So, if we do not seize a good opportunity, and let it pass, it will disappear.
“So, the Lotus Sutra states. The Buddha told Sariputra that such wondrous Dharma is like the udumbara flower, [its appearance] is very fleeting”.
The Dharma is like the udumbara flower; it appears and disappears in an instant. “Heavinly beings and humans prize [it], yet it only blooms at the right time”. “At the right time” means that it only appears after a very long period of time. So, heavenly beings greatly admire the appearance of the udumbara flower. This happens when great capabilities, great opportunities and great conditions are about to converge.
But, when great capabilities, great opportunities and great conditions come together, it is up to us to quickly seize the moment. If we can seize that moment, it will be with us forever.
For example, every day, you hear the phrase, “for Buddha’s teachings, for sentient beings.” Many branch offices and service centers have been set up in so many different countries. Some countries have official boards for directors The Living Bodhisattvas in these countries are only working for one thing, “for Buddha’s teachings, for sentient beings.” Isn’t that what everyone reports on at the board meeting?
“For Buddha’s teachings, for sentient beings” are six very simple words. They arose from causes and conditions over 50 years ago when my teacher softly said them to me. In that instant, in that span of a thought, I earnestly and quickly accepted them and my course has never wavered. The thought I had at that one moment has affected the rest of my life. It has already spread to many other countries. It has already spread to many other countries where so many Living Bodhisattvas have appeared.
The Buddha’s ideal world of Bodhisattvas from over 2000 years ago can be seen now in these Living Bodhisattvas.Without hesitation, they walk the Bodhisattva-path of giving to others. The power of their love is truly moving. So, it “blooms only at the right time.” “The right time” can mean waiting for a very lengthy period of time. “The right time” can also mean that these true principles will exist forever. However, if they appear only once in a long time, it means capabilities, opportunities and conditions. This convergence only happens briefly and then it passes. So, we must seize that moment. The udumbara flower is very rare and only appears briefly in long time.
Truly, only when causes and conditions are met will this happen. So, this is “an analogy for how long it takes to appear and how difficult it is to encounter.”
The time when the unumbara flower appears is an analogy for the sutra passages just discussed, how beings born human hearing the Dharma “is [rare] and difficult.” We discussed this earlier. So, for heavenly beings, the udumbara flower appears once very thousand years in their realm. This is even more rare in the human realm. So, we must seize every moment.
Indeed, everyone is a teaching for us. We must always be grateful towards everyone and respectfully accept the appearances they manifest respectfully accept the appearances they manifest because they help us understand the principles.The manifestation of principles can be found in every person. Through their interpersonal conflicts, we realize how complicated life is and that we are covered by ignorance because of these kinds of habitual tendencies. These appearances allow us to realize the Buddha-Dharma and recognize what ignorance is.
They also help us see how, after we give, we can change lives and become benefactors to others. This teaches us how to walk the Bodhisattva-path. So, we must always treat everyone with gratitude, respect and love. This is how we can walk the Bodhisattva-path without obstructions.
Everyone who appears before us teaches us marvelous Dharma. Dear Bodhisattvas, we must always have respect for this world and be grateful to everyone for teaching us. This requires us to always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•方便品第二）
⊙是甚深微妙法，久遠來無數劫，逢法聞法弘法，因緣剎那把握。
⊙「無量無數劫，聞是法亦難，能聽是法者，斯人亦復難。」《法華經方便品第二》
⊙「譬如優曇華，一切皆愛樂，天人所希有，時時乃一出。」《法華經方便品第二》
⊙此華待時而現，故云時時，謂偶見即逝。
⊙譬如優曇華，一切皆愛樂：舉優曇華喻之，此華非時不現，現則唯其時也，又此法待時而說。
⊙此華待時而現，故云時時，謂偶見即逝。
⊙法華經言：佛告舍利弗，如是妙法，如優曇缽花，時一現耳。
⊙天人所希有，時時乃一出：天人讚優曇華，乃是稀有，久遠時乃得一出現。譬喻出世懸遠，復難遇。
【證嚴上人開示】
「是甚深微妙法，久遠來無數劫，逢法聞法弘法，因緣剎那把握。」
是甚深微妙法
久遠來無數劫
逢法聞法弘法
因緣剎那把握
也就是說我們這段時間，一直一直就是說，法坐聞，聞佛法難。我們現在要聽佛法，一點都不困難，最重要的，法是不是入我們的心？是不是能身體力行？應該這是我們，現在的人最重要，也要自我警惕。
生命是無始劫以來，在「久遠來無數劫」，生生死死，死死生生；捨此道、投彼道，捨此生、投來生，這都是生命不斷在循環，在六道中循環。
在佛法之中，能夠很微細來為我們解釋，生天堂雖然壽命長、享樂多，可惜這個業，福若盡還是同樣要有墮落之時。若沒有聽到佛法，沒辦法增福增慧，所以還是隨著這個業力輪轉，福盡再墮落。
來人間很好就是能夠聽佛法，又再能夠看到佛所說的真理，在人間現相，讓我們見證佛法的苦諦。
因為人間，有這樣形形色色的形象，形形色色的人我是非，才有這麼多佛法真理來作見證。所以這就是在人間所得到，我們若能全都了解之後，自然自我警惕，「眾善奉行，諸惡莫作」。再秉慈運悲，讓我們啟發了我們這念的慈心，開始我們運用我們的悲心，同體大悲，要如何投入人群啟智用慧，開始用這個分別智、用我們人人本具的慧性，投入人群中，為人間去付出。
若這樣，我們不必說求天堂怎麼求，很自然我們的心靈世界，就是超越天堂。那分寂靜清澄、淨如琉璃，宇宙無窮的大境界，都是收納在我們的覺海中。心包太虛，這種覺悟的境界，是這麼寧靜。
凡夫，凡夫就是不覺悟，所以我們的心，都是束縛在我們自己的範圍，束縛在日常見聞、喜怒哀樂，在我們的內心不斷這樣，讓我們的心定不下來，這就是苦。所以久遠來，淪落在凡夫的境界，才會說在六道輪轉。
佛陀就是為了眾生，所以一大事因緣來人間，說很多的法。要讓我們從佛陀所說的法中，起了那分很尊重法的心，所以過去二萬(日月)燈明佛，不斷現在人間，不斷廣度眾生。這無非就是要讓我們知道，我們真如的本性在久遠劫來，還不斷顧好我們這一念清淨的本性，不要受外面的境界、無明，將我們覆蓋。所以，在《法華經》的開頭，其實它最重要的就是要說，我們的本性永遠存在。
你看能夠在這麼多的佛，生生世世就是聞法、修行、發願。長期，這我們也同樣能是這樣，抱著長久心，長遠這念心，無數劫的時間，我們照顧好我們這念心，日日修行，日日除掉我們無明垢穢。
我們若能夠常常顧守好我們這念心，「逢法聞法弘法」。「逢」就是遇到佛法的時候。其實我們這念心若在，永遠我們都是無不都是法。人人見到人，不論他的習氣是怎麼樣，就是這個人生命中的一本經。我來看這部經，這部是「阿含經」，這部是「方等經」，或者是「般若經」，隨著每一個人的形象，現出了人生的道理。
所以，逢法並不困難。通達了道理，無論他是什麼樣的人，我們慧命增長，發揮我們聞法的精神，就是在大家的身上，讀出了這部人間的道理，人與人之間的道理。佛法知道了，又將這個人間的事相會合起來，我們就能弘法──弘揚佛法。
看到這樣的人生，無奈！生下來就是苦，貧窮、殘疾。不只是貧窮，又是疾病、殘疾等等，人生苦，世間人禍偏多，只是出在少數人的心態，會使得整個國家共業。為什麼會這樣共業？佛陀的佛法，就是說我們人人眾生，有依報、有正報。依報，若是過去生的這個惡因、惡緣成熟，眾生共業就在那個地方，少數人的觀念，多數人，全國人禍不斷，這叫做眾生共業。
也有人明明就生在那個國家，災禍還沒有發生之前，他離開了那個國家，逃過了這種的人禍災難。所以說起來，佛法的道理是非常的的透徹，半點都由不得自己，完全是因緣果報，這就是佛法。
佛法能夠讓我們了解，我們就是不要去造，造了惡因、惡緣，若這樣，我們的人間，都是善因、善緣匯聚起來，那就是人人互相愛的能量，那種的因緣，就是不斷出現在我們面前；所以因緣，哪怕是剎那的因緣，我們也能剎那中，把握住這個因緣，成為我們一輩子、千秋百世人間互為貴人，互相為貴人，互相啟動佛法，啟動人間道理，這就是我們應該要知道。
就像董事會，每一個國家在分享，他們在他們的僑居地，是怎麼做慈濟。泰國，有一位大學生，家境貧困，已經無法再繼續讀書下去。因為遇到他生命中的貴人，慈濟培養他，助學他，現在當醫生了，開始他也想要回饋。看到人與人之間就是緣。
菲律賓也是一樣有一個家庭，我們去看她，看了之後，發現到說這個家庭，孩子是這麼優秀，正在讀書，家庭是這麼困難，她從小學一直到大學，都是名列前茅，但是到了大學來，她認為家庭這麼困難，大學的學費又是這麼多，所以她就要去打工，在打工的當中，功課就受影響，她本來就是拿獎學金，因為打工，功課較差了，所以這個獎學金就減半了。減一半以後，她就無法繳註冊費，就要向人借錢，無法再繼續，所以就休學了。
我們慈濟人去到她的家庭，發現到這麼優秀的年輕人，怎麼可以讓她休學呢？所以開始叫她來「以工代賑」，所以叫她來分會裡，什麼工作都讓她做，然後帶她去訪視等等，去訪視之後，這個女孩子，她已經本來是很不快樂，人間很苦，要看到她的笑容，難。卻是進來到我們的分會，讓她工作，每一天有二百多元可領做工資，在我們的分會，能夠和很多人接觸，了解很多苦難人，她的心就開了，當一個很快樂，專心用功，畢業是全校第三名，也有這樣的。
像是這樣的貴人，滿滿都是，在那個地方已經幫助，將近一千人要註冊，這也就是因為那裡，有這群的菩薩。這些菩薩，他們已經了解佛法、弘法，這些人全都是生命中的法。所以，我們平時聽法之後，能夠將人生一切，當成是我們的佛法，在我們的佛法中要付出。
菲律賓一直，每一場的發放都是說慈濟，給他們「竹筒歲月」，同時安他們的心等等，改變他們的人生，生活不好的習氣，個案也很多。所以這就是弘法，將佛法，我們去幫助他們，同時佛法也給他們，將慈濟點滴成河、粒米成籮，這種的精神理念，牽引他們也能來幫助人。所以你們想，這不就是逢法、聞法、弘揚佛法呢？所以這全都是因緣。哪怕因緣這樣接觸到，那個剎那間及時把握，你就能夠救很多人，你就能夠當很多人生命中的貴人。
所以前面(經文)說，「無量無數劫，聞是法亦難；能聽是法者，斯人亦復難」。
無量無數劫
聞是法亦難
能聽是法者
斯人亦復難
《法華經方便品第二》
好像是很難。經過剛才向大家解釋過了，我們就知道佛法真的是不難，只是我們沒有將它接受在內心，沒用在生活裡，所以聞而不聞，聽過和沒有聽差不多。這因為聽了之後，法沒有存在我們的心。法要存在我們的心，就真的困難。
所以再接下來說，「譬如優曇花，一切皆愛樂，天人所希有，時時乃一出」。
譬如優曇華
一切皆愛樂
天人所希有
時時乃一出
《法華經方便品第二》
這是一種譬喻。法，在人的人間，像優曇花一樣。真正的優曇花，在佛法說幾千年才一現。「一切皆愛樂」，因為這是很稀有，好幾千年才能夠開一次，所以不是那麼容易，所以大家都很期待能夠遇到優曇花開時，這就是很期待。不只人間期待，「天人所希有」，天人對於優曇花能夠開，也感到很稀有。所以「時時乃一出」，這我們就知道，優曇花是一種譬喻，這個花非時不現，不是時候優曇花不會開。
譬如優曇華
一切皆愛樂：
舉優曇華喻之
此華非時不現
現則唯其時也
又此法待時而說
開優曇花一定有它的大因緣，所以「非時不現，現則唯其時(也)」。它一現一定是有大道理，開始在人間出現的時候。所以這個花現，也是很快就凋零，所以「時時」，表示這個優曇花，雖然多久才開一次，幾千年才一次，它就要有因、有緣，它開。待機待緣，這個機與緣要會合，這就是要用心去等待。這個花待時而現，所以叫做時時，待什麼時呢？就是根與機。
此華待時而現
故云時時
謂偶見即逝
剛才說根、機，遇到了佛法也就是因緣，我們若遇到，我們要趕快把握。像優曇花，好的因緣我們沒有把握，放過去這樣就消失了。
所以《法華經》說：「佛告舍利弗，如是妙法，如優曇缽花，時一現耳。」
法華經言
佛告舍利弗
如是妙法
如優曇缽花
時一現耳
就像是優曇缽花一樣，這樣一現即消逝去。「天人所希有，時時乃一出」。「時時」就是時間很久很久。很久的時間才有出現一次，所以天人對優曇花的出現，都是很讚歎。這是大根、大機、大緣，將要有成熟之時。不過，這個大根、大機、大緣會遇，其實就要看我們，是不是及時把握。及時把握，它就是永恆。
比如說每天都在聽，「為佛教，為眾生」。不同的國家分支聯絡處，在這麼多國家成立起來。有的國家正式成立董事會，這些人間菩薩在這些國家，大家只為一項事情——「為佛教，為眾生」；大家在開會報告出來的，不都是嗎？
「為佛教，為眾生」簡單六個字，那就是在那個因緣，五十多年前，師公，這樣輕輕六個字，出自於他的口中，我就這樣，那個剎那的一念間，好好趕快接受來，這個方向不變，這念間影響了我的一輩子，這念間也已經，普遍在這麼多的國土，多少的人間菩薩現在人間。佛陀二千多年前，理想中的菩薩世界，現在是人間世界的菩薩，能夠及時行菩薩道去付出，這種愛的力量真的是令人感動。
所以說來，「時時乃一出」。「時時」很長久、很長久，很長久的時間。「時時」也能說，道理永遠永遠存在。但是這麼長久才現一次，就是表示根、機、緣會合，根、機、緣會合是這樣，一促就過去了，所以我們要把握在剎那間。
所以優曇花「乃是稀有，久遠時乃得一出現」，真的這個因緣都會合了，才有一次。所以這樣「譬喻出世懸遠復難遇」。
天人所希有
時時乃一出：
天人讚優曇華
乃是稀有
久遠時乃得一出現
譬喻出世懸遠
復難遇
這個優曇缽花要能顯現的時候，就譬喻我們前面說過的經文，要遇到人身、聽到佛法是「懸遠復難」，這是前面我們說過了，所以優曇缽花在天人來說，以天的年就說幾千年，何況我們的人間很難得，所以我們要把握。
其實，人人就是我們的法，我們要常常用感恩心，對每一個人，用尊重心來接受每一個人，所現出的相。這是讓我們知道道理，道理的形象是長得怎樣，是在每一個人的身上，他們的人我是非中，讓我們體會到，原來人生就是這麼複雜、無明覆蔽，就是因為這樣的習氣來。這種的形象，讓我們體會佛法，什麼叫做無明。
也看到如何去付出之後，改變了人生，做為人生中的貴人，教導我們如何行菩薩道。所以，我們要時時用尊重的心，感恩、尊重、愛，這樣才是真正，這條菩薩道真正走得通的路。人人現在我們的面前，無不都是很精彩的法。各位菩薩，我們要時時尊重人間，感恩人人，為我們的教育，這就要時時多用心。
Explanations by Master Cheng-Yan
Subject: Rare and Difficult to Encounter (稀有難遇聞法弘法)
Date: December.02. 2014
“This extremely profound, subtle and wondrous Dharma, [has existed] for a long time, for countless kalpas. When we encounter the Dharma, we can then listen to it and spread it. So, we must seize the opportunity in that moment.”
In other words, for quite some time, we have been talking about how rare it is to hear the Buddha-Dharma. Nowadays, if we want to listen to teachings, it is not difficult at all. What is most important is whether we can take the Dharma to heart and whether we can put it into practice. This should be most important for us modern-day [Buddhist practitioners] and something we must be vigilant about. Our life began countless kalpas ago. “For a long time, for countless kalpas,” we have undergone many cycles of births and deaths. We leave this realm for another. We leave this life for the next. This is how we endlessly go through cyclic existence in the Six Realms.
The Buddha-Dharma explains this very meticulously. Though those born in heaven live long lives and enjoy many pleasures, unfortunately, because of their karma, once they deplete their blessings, they will eventually fall [into a lower realm]. If they do not listen to the Buddha-Dharma, they cannot increase their blessings and wisdom. So, they transmigrate according to their karma and fall when their blessings are depleted.
The best thing about being born human is that we can hear the Buddha-Dharma and see how the true principles taught by the Buddha manifest in this world. They allow us to witness the truth of suffering [explained] in the Buddha-Dharma. Because the human realm is filled with many kinds of appearances and many kinds of interpersonal conflicts, we can verify many of the truths of the Buddha-Dharma. This is what we can achieve in the human realm. If we can completely understand the Dharma, we will naturally be vigilant to do all good deeds and refrain from all evils, then practice loving-kindness and compassion. When we can awaken our loving-kindness, we will begin to exercise our compassion. With universal compassion, we will devote ourselves to the world, and thus develop our wisdom. We will use our discriminating wisdom and our intrinsic wisdom to dedicate ourselves to helping others and contributing to the world. Then, we do not need to pray to the heavens for anything. Naturally, our state of mind will transcend even the heaven realm to be tranquil and clear, and as pure as crystal.
The boundless universe will be contained in our sea of enlightenment. Our minds will encompass the universe. This enlightened state of Buddahood is peaceful and still. But, ordinary people have not awakened yet, so at present, our minds are limited to the world around us, to what we see and hear, and are constantly giving rise to conflicting emotions. Thus our minds cannot settle down. This is suffering.
So, for a long time, we have fallen into the state of unenlightened beings and have been transmigrating in the Six Realms. The Buddha, for the sake of sentient beings, comes to this world with on great cause. He gives many teachings to help us develop great respect for the Dharma. In the past, 20,000 Sun-Moon-Lamp Radiant Buddhas manifested over and over again in this world to transform sentient beings.They did this solely to help us realize that we have always had this nature of True Suchness.So, we must unceasingly protect and care for our pure intrinsic nature and not allow external conditions and ignorance to cover it.
So, in the beginning of the Lotus Sutra, the most important point made is that our intrinsic nature will always exist.We see that so many Buddhas, lifetime after lifetime, listen to the Dharma, practice it and make vows.We can also do the same over a long span of time.
We can sustain this mindset far into the future.Over countless kalpas, we can take good care of our minds; every day we can engage in spiritual practice and eliminate our ignorance and defilements.If we can constantly safeguard our minds, then, “when we encounter the Dharma, we can listen to it and spread it. “Encounter” refers to when we come upon the Buddha –Dharma.Actually, if we have this mindset, everything we see is the Dharma.All the people meet, regardless of their habitual tendencies, can teach us the sutra of their life.
This sutra may be one of the Agama sutras, the Vaipulya sutras or the Prajna sutras.
Each person’s appearance manifests certain truths of life.So, encountering the Dharma is not difficult.
If we thoroughly understand these principles, regardless of what kind of people we meet, our wisdom-life will grow and we can exercise our spirit of learning the Dharma.From every person around us, we can learn the principles of this world and of interpersonal relationships.After understanding the Dharma, we can connect it to worldly matters and appearances.Then we can advance and spread the Buddha-Dharma.
We can see how little control some people have over their lives...They are born into suffering, into poverty or illness.Not only is their family poor, they may suffer from illness or a disability.Life is suffering and there are many manmade calamities in this world.The attitude of just a few people can create collective karma for the whole country.How does this collective karma come about?The Buddha-Dharma teaches that we sentient beings all face circumstantial retribution and direct retribution.
Circumstantial retribution is when all our past lives’ negative causes and negative conditions mature, thus manifesting collective karma in that place.So, the perspectives of a few people can cause the people of an entire country to endlessly experience manmade calamities.This is sentient beings collective karma.There are also people born in that country who, even before those disasters occur, leave that country and evade those manmade calamities.Therefore, the principles of the Dharma are very thorough.
This is not a matter of choice; everything happens because of the law of karma.This is the Buddha’s teaching.
The Buddha-Dharma can help us understand that we must not create negative causes and conditions.By avoiding this, we will only accumulate wholesome causes and conditions.Then we have the power of everyone’s mutual love.These kinds of karmic causes and conditions endlessly appear before us, so even the causes and conditions that appear for only a moment are ones that we can immediately seize, thus in this life, and for many lifetimes, we will be mutual benefactors.We can be mutual benefactors who awaken each other’s understanding of the Buddha-Dharma and of worldly principles.This is something we should know.
For example, in our [annual] board meeting volunteers from each country shared how they carried out Tzu Chi’s missions locally.In Thailand, there was a college student.His family was so poor he could no longer afford to continue his studies.Then he encountered his benefactors, Tzu Chi volunteers, who supported him.Now, he is a doctor, and wants to give back.We see these karmic connections between people.
In the Philippines, there was a similar situation; there was a family that we visited.After visiting this particular family, we discovered an exceptional young woman.She had been outstanding in her studies, but her family faced much hardship.From elementary school to college, she was always among the top in her class.But during college, she felt that her tuition was too much of a burden for her family, so she decided to work part-time.Because she was working a part-time job, her school work was affected.Originally, she was on a scholarship.But because of her work, her grades suffered and her scholarship was cut in half.After it was cut in half, she could no longer pay the registration fee,so she borrowed some money. But as she could not continue doing this, she dropped out.
When Tzu Chi volunteers visited her family and learned about this outstanding young woman, they could not bear to let her drop out of school. So, they asked her to be a part of their “cash for work program”. They asked her to come to the regional office and gave her miscellaneous tasks. They also took her on other special case visits. Before going on these case visits, this young woman had been very unhappy and felt that life was suffering. It was very rare to see her smile. Yet, by coming to our regional office, she earned more than 200 Philippine pesos for her work each day. In our regional office, she came into contact with many people and learned a lot about their suffering. She opened her heart, became happy and focused on her studies. When she graduated, she was third in her class.
We can see benefactors like this who help others everywhere we look. In that particular place, they have already helped nearly 1000 people [attend school]. This is because, in this place, there is this group of Bodhisattvas. These Bodhisattvas have already understood the Buddha-Dharma and are spreading it. They [demonstrate] the Dharma with their lives. So, after listening to teachings, we can treat everything in life as Buddha-Dharma. With these teachings, we need to benefit others.
In the Philippines, at every relief distribution, [the volunteers] talk about Tzu Chi. They talk about the spirit of the bamboo banks and at the same time comfort people’s hearts. They help them change their lives and their habitual tendencies; there are many cases like this. This is how to spread the Dharma. With the Buddha-Dharma, we can help others and also share the Buddha-Dharma with them. In Tzu Chi we say many drops of water form a river and many grains of rice make a bushel. With this spiritual ideal, we inspire them to help other people, as well. Isn’t this encountering the Dharma and then listening to and advancing it? All this is due to causes and conditions. When we encounter the right causes and conditions, if we can seize that moment, each of us can help many people and be the benefactor in many people’s lives.
So, the previous sutra passage states, “Throughout incalculable, innumerable kalpas, it is also rare that one may hear this Dharma. A person capable of listening to this Dharma is likewise rare”.
It seems very difficult. As I have just explained to everyone, we know that the Buddha-Dharma is really not rare. It is just that we have not taken it to heart nor applied it in our living. Thus it is the same as if we had not heard it. There is no difference in having listened or not, because we do not retain the Dharma in our minds. Retaining the Dharma in our minds is truly difficult.
Next, the sutra states, “[The Dharma is] like the udumbara flower, in which all take delight, which heavenly beings and humans prize, yet which only blooms at the right time”.
This is a kind of analogy. The Dharma in this world is like the udumbara flower. A true udumbara flower, according to the Buddha-Dharma, only blooms once every few thousand years. It is a flower “in which all take delight”, because it is very extraordinary. It only blooms once every few thousand years, so it is not very easy to see. Thus everyone looks forward to the moment the udumbara flower blooms. They really hope to see it. Not only do humans hope to see it, “heavenly beings and humans prize [it]”. Heavenly beings also find the blooming of the udumbara flower to be very extraordinary. Yet it “only blooms at their right time”. From this description, we know that the udumbara flower is an analogy [for the Dharma]. This flower will only appear at the right time. If it is not the right time, it will not bloom.
“The Dharma is] like the udumbara flower, in which all take delight: Udumbara flowers are used as analogies because this flower only appears at the right time and not at any other time. This Dharma also had to wait for the right time.”
An udumbara flower blooms only for a great cause. So, it “only appears at the right time and not at any other time”. When it appears, there must be a major reason for it to appear in the human world. And when this flower appears, it also quickly wilts. So, “at the right time” tells us that it takes a long time for the udumbara flower to bloom, only once every few thousand years. It needs the right causes and conditions to bloom. It is only waiting for all its required conditions to come together. We must mindfully wait for this to happen.
“This flower waits for the right time to appear, so it blooms “at the right time”.
What are we waiting for? For the right capabilities and opportunities. These capabilities and opportunities I mentioned, in terms of encountering the Buddha-Dharma, are the right karmic conditions. If we encounter it, we must seize it right away. It is like the udumbara flower. So, if we do not seize a good opportunity, and let it pass, it will disappear.
“So, the Lotus Sutra states. The Buddha told Sariputra that such wondrous Dharma is like the udumbara flower, [its appearance] is very fleeting”.
The Dharma is like the udumbara flower; it appears and disappears in an instant. “Heavinly beings and humans prize [it], yet it only blooms at the right time”. “At the right time” means that it only appears after a very long period of time. So, heavenly beings greatly admire the appearance of the udumbara flower. This happens when great capabilities, great opportunities and great conditions are about to converge.
But, when great capabilities, great opportunities and great conditions come together, it is up to us to quickly seize the moment. If we can seize that moment, it will be with us forever.
For example, every day, you hear the phrase, “for Buddha’s teachings, for sentient beings.” Many branch offices and service centers have been set up in so many different countries. Some countries have official boards for directors The Living Bodhisattvas in these countries are only working for one thing, “for Buddha’s teachings, for sentient beings.” Isn’t that what everyone reports on at the board meeting?
“For Buddha’s teachings, for sentient beings” are six very simple words. They arose from causes and conditions over 50 years ago when my teacher softly said them to me. In that instant, in that span of a thought, I earnestly and quickly accepted them and my course has never wavered. The thought I had at that one moment has affected the rest of my life. It has already spread to many other countries. It has already spread to many other countries where so many Living Bodhisattvas have appeared.
The Buddha’s ideal world of Bodhisattvas from over 2000 years ago can be seen now in these Living Bodhisattvas.Without hesitation, they walk the Bodhisattva-path of giving to others. The power of their love is truly moving. So, it “blooms only at the right time.” “The right time” can mean waiting for a very lengthy period of time. “The right time” can also mean that these true principles will exist forever. However, if they appear only once in a long time, it means capabilities, opportunities and conditions. This convergence only happens briefly and then it passes. So, we must seize that moment. The udumbara flower is very rare and only appears briefly in long time.
Truly, only when causes and conditions are met will this happen. So, this is “an analogy for how long it takes to appear and how difficult it is to encounter.”
The time when the unumbara flower appears is an analogy for the sutra passages just discussed, how beings born human hearing the Dharma “is [rare] and difficult.” We discussed this earlier. So, for heavenly beings, the udumbara flower appears once very thousand years in their realm. This is even more rare in the human realm. So, we must seize every moment.
Indeed, everyone is a teaching for us. We must always be grateful towards everyone and respectfully accept the appearances they manifest respectfully accept the appearances they manifest because they help us understand the principles.The manifestation of principles can be found in every person. Through their interpersonal conflicts, we realize how complicated life is and that we are covered by ignorance because of these kinds of habitual tendencies. These appearances allow us to realize the Buddha-Dharma and recognize what ignorance is.
They also help us see how, after we give, we can change lives and become benefactors to others. This teaches us how to walk the Bodhisattva-path. So, we must always treat everyone with gratitude, respect and love. This is how we can walk the Bodhisattva-path without obstructions.
Everyone who appears before us teaches us marvelous Dharma. Dear Bodhisattvas, we must always have respect for this world and be grateful to everyone for teaching us. This requires us to always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment