20140225《靜思妙蓮華》不可思議法
⊙親近善知識，增長明心智，貼近佛知見，明心見自性。
⊙「禪定解脫等，不可思議法。道場所得法，無能發問者。」《法華經方便品第二》
⊙解脫者：自在之義。即遠離無明而得自在之義。解惑業之繫縛，脫三界之苦果，離一切之煩惱，得以解脫為名稱。
⊙不可思議法：或為諦理之深妙，或為事相之希奇，不可以小信根心而思量之，不可以言論議之。
⊙不可思議法：或為諦理之深妙，或為事相之希奇，不可以小信根心而思量之，不可以言論議之。
⊙以須彌入芥子中，又喻以四大海水入一毛孔，是名不可思議。
【證嚴上人開示】
「親近善知識，增長明心智，貼近佛知見，明心見自性。」
親近善知識
增長明心智
貼近佛知見
明心見自性
我們若能常常親近善知識，自然就會增長我們的心能開明、增長智慧。所以說起來，修行，我們自己修行，也要選擇環境與人群。共居的人群，人人若是善知識，我們在修行，幫助就很大，這叫做益友。
古時候，孔夫子說：「擇不處仁焉得智。」我們選擇住的地方，就要選擇善良的人多，或者是倫理道德分明的地方，這樣在那個地方住，我們會很安心，也能和大家都一樣，就是善念、善人共聚一處。這就是要選擇環境、選擇人群、選擇朋友，是很重要。
我們有說過禪定、解脫。禪定，就是讓我們能更加瞭解，心如何能很寂靜，寂靜清澄。在我們的生活中，舉止動作無不都是禪，讓我們的觀念能很正確，這全都叫做「禪」，與「三昧」的意思一樣。「調直定」，「三昧」是「調直定」，調伏得我們的心，能夠向於大菩提道直，在這大直道上，心能夠正。菩提就是正，正思惟、正定、正覺等等，就是一個非常直的道路。
「禪」也就是在這個道路上，沒有偏差，無論是觀念、動作、開口、說法、思惟等等，都是很正思知見等等，這都叫做禪定、三昧。
禪定解脫等
不可思議法
道場所得法
無能發問者
《法華經方便品第二》
我們學佛，也就是要學這樣，如何來調伏我們的心，能夠在正思惟、定中來生活，不會受到周圍煩惱，將我們繫縛著、將我們束縛著，我們能做我們自己。就是清淨無染的自性，這一面明鏡，能夠自由照耀我們，心外的事、物、理，就能夠很清楚，這就是叫做禪定。
解脫是很重要，解脫就是自在，不受見思惑影響。這都是我們有說過。
解脫者：自在之義
即遠離無明
而得自在之義
解惑業之繫縛
脫三界之苦果
離一切之煩惱
得以解脫為名稱
再來就是「不可思議」。「禪定解脫等，不可思議法。」這是舍利弗說釋迦佛，佛陀時時都是這樣說，自己所得到的有這麼多，禪定、解脫等，不可思議法。
這個法，我們不也是，佛陀這樣教過我們嗎？但是，佛甚深智慧難解。「禪定解脫等，不可思議法」，還有什麼我們還不瞭解的呢？所以，這個地方說，「不可思議法」。
「不可思議」，那就是諦理之深妙。「諦」就是真理，真實不偏差的道理，而且是超脫、清淨的道理。不只是人倫的道理，不只是這樣。超越了世間，清淨的道理。道理的清淨，那一分深奧的微妙，這叫做諦理之深。
「諦」就是出世間、清淨無染之理。這個理，光是一個「理」字，那就是人倫，我們處世的道理。
不可思議法：
或為諦理之深妙
或為事相之希奇
不可以小信根心
而思量之
不可以言論議之
諦理，無論是出世清淨無染的真諦，或者是處世，在人間怎麼做，在人間能自立自己，是人間的典範，也能夠影響別人，按照這個模範、這個典範向前前進，這就是人間的道理。無論是出世，或者是處世的道理，都是很深妙。
所以，「或為事相之希奇」，事相很希奇。道理很微妙，真正徹底的道理，叫做「妙」。事相，這件事情，哪有這樣的事情？
我們無論是在國內，或者在國際間，開頭哪一個地方有苦難人，慈濟人克服了很多的困難，走近到那個苦難人的地方，伸出雙手要去牽他，或者是要去安撫他的心。卻是很多人就是不敢伸出手來，對要安撫他的心的人也有懷疑，到底你是什麼樣的人？為什麼要來幫助我？你們到底是什麼團體？真的是讓他們感到，「世間怎麼有這樣的人！」這種對這樣的事，人、事感覺很希奇。
或者是大量的物品，我們是己不欲勿施於人，我們要給別人的東西，也是我們很歡喜的東西，是我們要的東西；要給人吃的，是最好的米，是我們在吃的米。都是以很好的東西送到達。有的人會覺得，這有什麼企圖？所以，這是什麼團體，怎麼這麼希奇呢？不可思議！世間有這樣的人嗎？有很多人抱著這樣的懷疑。這些他也說不可思議。
世間，世間事做得這麼好的人，這種的道理，就已經是很深的道理。如何能做到將這一分自己需要，還要再給其他，更需要的人，這樣的人就已經很好了，還有更好的道理嗎？他無法瞭解。這樣的人，除了盡世間一分的道理以外，還有更高的理想——追求出世間的道理。所以，這對一般的凡夫而言，真的是不可思議！
道理深奧，叫做「妙」；事相希奇，叫做「不可思」。這真的是「不可思議」。所以，這不可以小信根的信心，來思量之，這樣也叫做「不可思議」。
小「心」，那個心，小心眼的人，心眼比較窄的人，要說那個人的心量那麼開闊，怎麼能這樣一直去付出，他會感到不可思議。有錢怎麼不會自己用，賺錢怎麼不會好好自己，保留起來，為什麼要這樣一直付出？所以這種小根機的人，信心小的人，都是感到不可思議。為什麼付出無所求，一直願意去付出？無法去體會到這個道理。
做的人做得很歡喜，叫做法喜充滿。若是小信根的人，你付出那麼多，你在歡喜什麼？無法體會。或者是看到人的心量很開闊，被人怎麼樣，他都沒有關係；再困難的，為了要利益人群，甘願忍耐，就是克服困難去付出。這在小根智的人，也感到不可思議。
「不可思議」，就是他的心思，無法體會到這種大量、深奧的道理，這叫做「不可思議」。
看，釋迦佛說(法)四十多年，要對機說法，但是他最重要想說的話，就是四十多年後的現在。跟隨他四十多年的弟子，所以用千二百常隨眾來代表，你想，這就是表示，聽法四十多年了，這些人都還如舍利弗，都還無法體會佛知佛見，可見這是多麼不可思議的事情。
佛的知見，真的是很不可思議，就比如須彌山入芥子中，又再「四大海水入一毛孔」。四大海的水進入毛孔裡，你相信嗎？不可思議！這是舉個例。
以須彌入芥子中
又喻以四大海水
入一毛孔
是名不可思議
「芥」就是芥菜，芥菜子很小粒。告訴你說須彌山，要進入芥菜子裡面。絕對是一句話說：不可思議！哪有可能？這是舉個例。
凡夫就如芥菜子，凡夫的心就如一個毛孔而已，要容納四大海的水，當然是不可能。這粒芥菜子要容納須彌山，哪有可能？這是不可能的事情。
不過，我們常常說，佛陀的覺悟是宇宙的真理。須彌山和這個宇宙天體來說，到底算多大？佛陀的智慧已經開啟在宇宙，宇宙的大覺者了，這不就是芥子能容納須彌山嗎？佛陀的智慧心思，能容納宇宙萬物，何況世界的事物，他怎麼會不瞭解呢？
只是我們凡夫，我們凡夫的心，就如芥子那麼窄(小)，和佛陀的包容宇宙，相差很大。所以這樣的心、這樣的智，知識，或者是智慧，要能夠體會佛的知見，還是離得很遠，所以這樣叫做「不可思議」。
所以，這是佛陀，他希望我們能將這芥子，芥菜子，能夠展開，包容須彌山。不只是包容須彌山，還是在宇宙間。
不是常常聽到很多慈濟人，還有小朋友說，都發願說：我願意做小螞蟻，跟著師父來轉動須彌山。對啊！螞蟻若合群起來，也能轉動須彌山。這也就是剛剛跟大家說的，親近善知識，我們若能善知識會合起來，人人所瞭解的、所覺悟的，我們的心得，互相會合，我們的知識、我們的智慧就慢慢開闊，我們瞭解的事情會更成熟。
所以，這就是「一芥子能容納須彌山」，「一毛孔中能容納四大海」。這就是我們要時時用心於法，我們要親近善友，我們要增長我們的心，心的明亮要不斷不斷開啟出來，這樣，我們的心智，如一面鏡子，能照耀天地萬物、山河大地，無不都收納在我們的心裡。
所以我們要相信，我們要大根、大智、大信心，來接受佛陀的教法，自然佛知佛見，我們就能體會到。
所以學佛，其實只要我們肯用心，出世、入世的道理，無不都是在我們的內心。佛陀要教育我們的，就是啟發內心的真如本性。真如本性，人人本具，我們自己啟發出來，與佛的大智、大知、大見，也相同。
所以，我們要用心，心心念念在法中，步步踏實都是在法中，若能夠這樣，佛心不就是在你的心裡嗎？你的心不就是佛心嗎？所以我們常常、時時一定要多用心。
Explanations by Master Cheng-Yan
Subject: Inconceivable Teachings (不可思議法)
Date: February. 25. 2014
“Draw near virtuous friends to grow in luminous wisdom. Draw near the Buddha’s knowledge and wisdom to illuminate the mind and see intrinsic nature.”
If we can constantly draw near virtuous friends, naturally our minds will be more open and will grow in wisdom. So, when we engage in spiritual practice, we must choose [the right] environment and people. If we people we associate with are all virtuous friends, they will be very helpful to our spiritual practice. This is why we call them “beneficial friends.”
Long ago, Confucius said, “If a man does not choose to live in a virtuous place, how can he attain wisdom?” When we choose a place to live, we must choose a place with many kind people, a place with clear moral principles. If we live in that kind of place, we will feel very at ease. And we will also be like the people there, so good thoughts and good people are gathered. This is why choosing [the right] environment and [the right group of] people and friends is very important. We have spoken of dhyana and liberation. Dhyana allows us to better understand how the mind can be very tranquil, very tranquil and clear. In our daily living, when we do everything as a form of meditation, our beliefs and views will truly be correct. This is all part of “dhyana,” which has the same meaning as Samadhi. Samadhi is “taming, straightening and settling.” When we discipline our minds, we can walk onto the great, straight Bodhi-path. On this great, straight path, when our minds are perfect, so is our Bodhi. Right Thinking, Right Concentration and perfect enlightenment, etc., are all part of the duty straight Path. Dhyana enables us to not deviate from this Path. Then in our beliefs, actions, words, teachings, thoughts, etc., our thinking, knowledge and views will be correct. This is what it means to be in Samadhi.
[The Buddha attained] dhyana, Samadhi, liberation and other inconceivable teachings. “Of the Dharma attained at the place of enlightenment, no one was able to raise questions.”
When we study the Buddha’s Way, we also must learn to discipline our minds and live by engaging in Right Thinking and Right Concentration. Then the afflictions that arise from our surroundings will not entangle or bind us, and we can exercise our pure and undefiled nature. This bright mirror can freely illuminate the things and principles around us. Then they will be very clear. This is what it means to be in dhyana. Liberation is very important. Liberation means to be at ease not be influence day delusions of views and thinking.These are things we have mentioned previously.
Liberation means to be at ease, to distance oneself from ignorance and attain freedom.
It means to untie the bonds of delusion and transcend retributions of suffering in the Three Realms.
Those who have transcended all afflictions are those who have attained liberate.
Then there are “inconceivable” teachings.“Dhyana, Samadhi, liberation and other inconceivable teachings.”Sariputra said that Sakyamuni Buddha constantly talked about how.He had attained so many inconceivable teachings like Dhyana, Samadhi, liberation and others also taught us the same things?But the Buddha’s extremely profound wisdom is difficult to understand.
“Dhyana, Samadhi, liberation and other inconceivable teachings.”What else is there we still do not understand?So, here it talks about “other inconceivable teachings.”
“Inconceivable [teachings] ” are profound and wondrous truths.“Truths” are true principles which are genuine, not deviant, transcendent and pure.They are not just principles of morality; they are pure principles that transcend the world.
The purity of these principles is wondrously profound and subtle.That is the profundity of true principles.“True” refers to world-transcending, pure and undefiled principles.
The word “Principles” by itself refers to morals that teach us how to live in this world.
Inconceivable teachings:
Profound and wondrous true principles, or rare and incredible phenomena.
With a limited Root of Faith, we cannot contemplate or discuss them.
True principles may be world-transcending, pure and undefiled Aboslute Truths, or teachings on how to live in this world and become self-reliant.As a role model in this world, we can also influence others to follow our examples and diligently move forward.
This is what we do with worldly principles.Both world-transcending and worldly principles are very profound and wondrous.
Then there are “rare and incredible phenomena”.Phenomena re very rare and incredible; principles are very sublet and wondrous.Truly thorough principles are “wondrous”.
These phenomena and matters, how could such things occur?Whether in Taiwan or abroad, wherever people are suffering, Tzu Chi volunteers overcome many obstacles to go to them and extend their hands to guide them or to comfort them.Yet many do not dare take their hands and are suspicious of those who wanted to comfort them.
“Who are you?”“Why did you come to help me?”“What kind of organization is this?”
They really wonder, “How can there be people like this in the world?”“How could there be such people who do these things?”They find this rare and incredible.When it comes to giving away things, “What we do not wish for ourselves, we will not give to others?”
When we give people things, we should give them things them.When we give people things to eat, we give them the best rice, the kind we eat.
We always deliver the best things. So, some people may wonder, “What is their motive? What kind of organization is this? This is so rare! This is inconceivable. Are there still people like this in the world?” Many people have these suspicions because they find this incredible. These people do such great things in this world, [actions which seem to be based on] a very profound principle. How can they [go further and] give what they themselves need to others who need it more? These people are already very good, how could there be an even greater principle behind them? They could not understand how these people, besides fulfilling worldly principles, could have the even higher ideal of pursuing world-transcending principles. So, for ordinary people, this is really inconceivable.
Extremely profound principles are “wondrous”. Rare phenomena are really “inconceivable”. So, we cannot contemplate this with limited Root of Faith. This is also called “inconceivable.” Those who are more narrow-minded may say, “How could that person’s mind be so open and continue to give in this way? They will feel it is inconceivable. They have money, why don’t they spend it on themselves? They have earned money: why don’t they save it? Why do they keep helping others like that?” So, those the limited capabilities and faith all feel that this is inconceivable.
“Why do they give unconditionally continuously and willingly?” They cannot comprehend the principle behind this. When people enjoy what they do, they are “filled with Dharma-joy.” For those with limited Root of Faith, they cannot comprehend why giving so much makes people so happy. [The same applies when] they see people who are very broad-minded, who are not bothered when wronged by others. Beyond that, there are people who, to benefit others, willingly endure and overcome obstacles, so they can help others. To those with limited capabilities, they also find this inconceivable. “Inconceivable” means their minds cannot realize these limitless and wondrously profound principles. So, they were considered “inconceivable.”
Look, Sakyamuni Buddha taught for over 40 years according to people’s capabilities. But the most important teachings He gave came after those 40-plus years. The disciples who followed Him for over 40 years were represented by a retinue of 1200. Think about it, this means that after listening to the Dharma for over 40 years, these people were still like Sariputra. They still could not comprehend the Buddha’s knowledge and views. We can see how inconceivable these things are His knowledge and wisdom really are inconceivable.
This is like trying to squeeze Mt. Sumeru into a mustard seed, or “pouring all the water of the four oceans into a single pore. Pouring all this water into one pore,is this believable? It is inconceivable.
This is just an example. Mustard [seeds] are from the mustard plant. Mustard seeds are very small. If I tell you that you must squeeze. Mr. Sumeru into a mustard seed, you will definitely say, “Inconceivable! How can that be possible?” This is just an example. Ordinary people are like mustard seeds. Their minds are only the size of a pore; for it to contain the waters of the four oceans is impossible, of course. How is it possible for a mustard seed to accommodate Mt. Sumeru? That is impossible.
However, we always say that, the Buddha realized the true principles of the universe. Exactly how big are Mt. Sumeru and the universe? With His wisdom awakened, the Buddha was the Great Enlightened One of the Universe. Isn’t this like using a mustard seed to contain Mt. Sumeru?
The Buddha’s wisdom and mind can contain all things in the universe, how could He not understand all things in the World? But we ordinary people have minds as small as mustard seeds. The difference between ours and the Buddha’s, which contains the universe, is very great. So, with this state of mind, knowledge or wisdom, we are still a ways from realizing the Buddha’s knowledge and views.
So, we say it is “inconceivable”. Thus, the Buddha hoped we could expand this mustard seed to contain Mt. Sumeru. And not just contain Mt.Sumeru, but the universe as well. Haven’t we often heard Tzu Chi volunteers, even children, making vows and saying, “I am willing to be a little ant to follow Master to move Mt. Sumeru”?
Yes! If ants work together, they can also move Mt. Sumeru .This is like what I was saying earlier about drawing near virtuous friends. If we can bring virtuous friends together, we can combine everything we have learned, understood and realized. Then our knowledge and wisdom will gradually open up and expand and our understanding will be more mature.
So, this is how “a single mustard seed can contain Mt. Sumeru, a single pore can contain the four oceans”. So, we must always be mindful of the teachings. We must draw near virtuous friends. We must expand and grow our minds, so their brightness can continuously develop. Then, our wisdom will be like a mirror that can illuminate all things in the world.Mountains, rivers and great plains can all be contained within our minds.
So, we must believe and accept the Buddha’s teachings with great capabilities, great wisdom and great faith. Then we will naturally be able to realize and attain the Buddha’s knowledge and views. So, when we learn the Buddha’s Way, as long as we are willing to be mindful, world-transcending and worldly principles can all be captured within our minds.
What the Buddha wanted to teach us was to awaken our nature of True Suchness, which is inherent in all of us.If we awaken it ourselves, then our great wisdom, knowledge and views will be the same as the Buddha’s. Therefore, we must be mindful and immerse our hearts and minds in the Dharma and steadily take each step according to it. If we can do this, isn’t the Buddha-mind in our minds?Aren’t our minds the Buddha-mind? Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙親近善知識，增長明心智，貼近佛知見，明心見自性。
⊙「禪定解脫等，不可思議法。道場所得法，無能發問者。」《法華經方便品第二》
⊙解脫者：自在之義。即遠離無明而得自在之義。解惑業之繫縛，脫三界之苦果，離一切之煩惱，得以解脫為名稱。
⊙不可思議法：或為諦理之深妙，或為事相之希奇，不可以小信根心而思量之，不可以言論議之。
⊙不可思議法：或為諦理之深妙，或為事相之希奇，不可以小信根心而思量之，不可以言論議之。
⊙以須彌入芥子中，又喻以四大海水入一毛孔，是名不可思議。
【證嚴上人開示】
「親近善知識，增長明心智，貼近佛知見，明心見自性。」
親近善知識
增長明心智
貼近佛知見
明心見自性
我們若能常常親近善知識，自然就會增長我們的心能開明、增長智慧。所以說起來，修行，我們自己修行，也要選擇環境與人群。共居的人群，人人若是善知識，我們在修行，幫助就很大，這叫做益友。
古時候，孔夫子說：「擇不處仁焉得智。」我們選擇住的地方，就要選擇善良的人多，或者是倫理道德分明的地方，這樣在那個地方住，我們會很安心，也能和大家都一樣，就是善念、善人共聚一處。這就是要選擇環境、選擇人群、選擇朋友，是很重要。
我們有說過禪定、解脫。禪定，就是讓我們能更加瞭解，心如何能很寂靜，寂靜清澄。在我們的生活中，舉止動作無不都是禪，讓我們的觀念能很正確，這全都叫做「禪」，與「三昧」的意思一樣。「調直定」，「三昧」是「調直定」，調伏得我們的心，能夠向於大菩提道直，在這大直道上，心能夠正。菩提就是正，正思惟、正定、正覺等等，就是一個非常直的道路。
「禪」也就是在這個道路上，沒有偏差，無論是觀念、動作、開口、說法、思惟等等，都是很正思知見等等，這都叫做禪定、三昧。
禪定解脫等
不可思議法
道場所得法
無能發問者
《法華經方便品第二》
我們學佛，也就是要學這樣，如何來調伏我們的心，能夠在正思惟、定中來生活，不會受到周圍煩惱，將我們繫縛著、將我們束縛著，我們能做我們自己。就是清淨無染的自性，這一面明鏡，能夠自由照耀我們，心外的事、物、理，就能夠很清楚，這就是叫做禪定。
解脫是很重要，解脫就是自在，不受見思惑影響。這都是我們有說過。
解脫者：自在之義
即遠離無明
而得自在之義
解惑業之繫縛
脫三界之苦果
離一切之煩惱
得以解脫為名稱
再來就是「不可思議」。「禪定解脫等，不可思議法。」這是舍利弗說釋迦佛，佛陀時時都是這樣說，自己所得到的有這麼多，禪定、解脫等，不可思議法。
這個法，我們不也是，佛陀這樣教過我們嗎？但是，佛甚深智慧難解。「禪定解脫等，不可思議法」，還有什麼我們還不瞭解的呢？所以，這個地方說，「不可思議法」。
「不可思議」，那就是諦理之深妙。「諦」就是真理，真實不偏差的道理，而且是超脫、清淨的道理。不只是人倫的道理，不只是這樣。超越了世間，清淨的道理。道理的清淨，那一分深奧的微妙，這叫做諦理之深。
「諦」就是出世間、清淨無染之理。這個理，光是一個「理」字，那就是人倫，我們處世的道理。
不可思議法：
或為諦理之深妙
或為事相之希奇
不可以小信根心
而思量之
不可以言論議之
諦理，無論是出世清淨無染的真諦，或者是處世，在人間怎麼做，在人間能自立自己，是人間的典範，也能夠影響別人，按照這個模範、這個典範向前前進，這就是人間的道理。無論是出世，或者是處世的道理，都是很深妙。
所以，「或為事相之希奇」，事相很希奇。道理很微妙，真正徹底的道理，叫做「妙」。事相，這件事情，哪有這樣的事情？
我們無論是在國內，或者在國際間，開頭哪一個地方有苦難人，慈濟人克服了很多的困難，走近到那個苦難人的地方，伸出雙手要去牽他，或者是要去安撫他的心。卻是很多人就是不敢伸出手來，對要安撫他的心的人也有懷疑，到底你是什麼樣的人？為什麼要來幫助我？你們到底是什麼團體？真的是讓他們感到，「世間怎麼有這樣的人！」這種對這樣的事，人、事感覺很希奇。
或者是大量的物品，我們是己不欲勿施於人，我們要給別人的東西，也是我們很歡喜的東西，是我們要的東西；要給人吃的，是最好的米，是我們在吃的米。都是以很好的東西送到達。有的人會覺得，這有什麼企圖？所以，這是什麼團體，怎麼這麼希奇呢？不可思議！世間有這樣的人嗎？有很多人抱著這樣的懷疑。這些他也說不可思議。
世間，世間事做得這麼好的人，這種的道理，就已經是很深的道理。如何能做到將這一分自己需要，還要再給其他，更需要的人，這樣的人就已經很好了，還有更好的道理嗎？他無法瞭解。這樣的人，除了盡世間一分的道理以外，還有更高的理想——追求出世間的道理。所以，這對一般的凡夫而言，真的是不可思議！
道理深奧，叫做「妙」；事相希奇，叫做「不可思」。這真的是「不可思議」。所以，這不可以小信根的信心，來思量之，這樣也叫做「不可思議」。
小「心」，那個心，小心眼的人，心眼比較窄的人，要說那個人的心量那麼開闊，怎麼能這樣一直去付出，他會感到不可思議。有錢怎麼不會自己用，賺錢怎麼不會好好自己，保留起來，為什麼要這樣一直付出？所以這種小根機的人，信心小的人，都是感到不可思議。為什麼付出無所求，一直願意去付出？無法去體會到這個道理。
做的人做得很歡喜，叫做法喜充滿。若是小信根的人，你付出那麼多，你在歡喜什麼？無法體會。或者是看到人的心量很開闊，被人怎麼樣，他都沒有關係；再困難的，為了要利益人群，甘願忍耐，就是克服困難去付出。這在小根智的人，也感到不可思議。
「不可思議」，就是他的心思，無法體會到這種大量、深奧的道理，這叫做「不可思議」。
看，釋迦佛說(法)四十多年，要對機說法，但是他最重要想說的話，就是四十多年後的現在。跟隨他四十多年的弟子，所以用千二百常隨眾來代表，你想，這就是表示，聽法四十多年了，這些人都還如舍利弗，都還無法體會佛知佛見，可見這是多麼不可思議的事情。
佛的知見，真的是很不可思議，就比如須彌山入芥子中，又再「四大海水入一毛孔」。四大海的水進入毛孔裡，你相信嗎？不可思議！這是舉個例。
以須彌入芥子中
又喻以四大海水
入一毛孔
是名不可思議
「芥」就是芥菜，芥菜子很小粒。告訴你說須彌山，要進入芥菜子裡面。絕對是一句話說：不可思議！哪有可能？這是舉個例。
凡夫就如芥菜子，凡夫的心就如一個毛孔而已，要容納四大海的水，當然是不可能。這粒芥菜子要容納須彌山，哪有可能？這是不可能的事情。
不過，我們常常說，佛陀的覺悟是宇宙的真理。須彌山和這個宇宙天體來說，到底算多大？佛陀的智慧已經開啟在宇宙，宇宙的大覺者了，這不就是芥子能容納須彌山嗎？佛陀的智慧心思，能容納宇宙萬物，何況世界的事物，他怎麼會不瞭解呢？
只是我們凡夫，我們凡夫的心，就如芥子那麼窄(小)，和佛陀的包容宇宙，相差很大。所以這樣的心、這樣的智，知識，或者是智慧，要能夠體會佛的知見，還是離得很遠，所以這樣叫做「不可思議」。
所以，這是佛陀，他希望我們能將這芥子，芥菜子，能夠展開，包容須彌山。不只是包容須彌山，還是在宇宙間。
不是常常聽到很多慈濟人，還有小朋友說，都發願說：我願意做小螞蟻，跟著師父來轉動須彌山。對啊！螞蟻若合群起來，也能轉動須彌山。這也就是剛剛跟大家說的，親近善知識，我們若能善知識會合起來，人人所瞭解的、所覺悟的，我們的心得，互相會合，我們的知識、我們的智慧就慢慢開闊，我們瞭解的事情會更成熟。
所以，這就是「一芥子能容納須彌山」，「一毛孔中能容納四大海」。這就是我們要時時用心於法，我們要親近善友，我們要增長我們的心，心的明亮要不斷不斷開啟出來，這樣，我們的心智，如一面鏡子，能照耀天地萬物、山河大地，無不都收納在我們的心裡。
所以我們要相信，我們要大根、大智、大信心，來接受佛陀的教法，自然佛知佛見，我們就能體會到。
所以學佛，其實只要我們肯用心，出世、入世的道理，無不都是在我們的內心。佛陀要教育我們的，就是啟發內心的真如本性。真如本性，人人本具，我們自己啟發出來，與佛的大智、大知、大見，也相同。
所以，我們要用心，心心念念在法中，步步踏實都是在法中，若能夠這樣，佛心不就是在你的心裡嗎？你的心不就是佛心嗎？所以我們常常、時時一定要多用心。
Explanations by Master Cheng-Yan
Subject: Inconceivable Teachings (不可思議法)
Date: February. 25. 2014
“Draw near virtuous friends to grow in luminous wisdom. Draw near the Buddha’s knowledge and wisdom to illuminate the mind and see intrinsic nature.”
If we can constantly draw near virtuous friends, naturally our minds will be more open and will grow in wisdom. So, when we engage in spiritual practice, we must choose [the right] environment and people. If we people we associate with are all virtuous friends, they will be very helpful to our spiritual practice. This is why we call them “beneficial friends.”
Long ago, Confucius said, “If a man does not choose to live in a virtuous place, how can he attain wisdom?” When we choose a place to live, we must choose a place with many kind people, a place with clear moral principles. If we live in that kind of place, we will feel very at ease. And we will also be like the people there, so good thoughts and good people are gathered. This is why choosing [the right] environment and [the right group of] people and friends is very important. We have spoken of dhyana and liberation. Dhyana allows us to better understand how the mind can be very tranquil, very tranquil and clear. In our daily living, when we do everything as a form of meditation, our beliefs and views will truly be correct. This is all part of “dhyana,” which has the same meaning as Samadhi. Samadhi is “taming, straightening and settling.” When we discipline our minds, we can walk onto the great, straight Bodhi-path. On this great, straight path, when our minds are perfect, so is our Bodhi. Right Thinking, Right Concentration and perfect enlightenment, etc., are all part of the duty straight Path. Dhyana enables us to not deviate from this Path. Then in our beliefs, actions, words, teachings, thoughts, etc., our thinking, knowledge and views will be correct. This is what it means to be in Samadhi.
[The Buddha attained] dhyana, Samadhi, liberation and other inconceivable teachings. “Of the Dharma attained at the place of enlightenment, no one was able to raise questions.”
When we study the Buddha’s Way, we also must learn to discipline our minds and live by engaging in Right Thinking and Right Concentration. Then the afflictions that arise from our surroundings will not entangle or bind us, and we can exercise our pure and undefiled nature. This bright mirror can freely illuminate the things and principles around us. Then they will be very clear. This is what it means to be in dhyana. Liberation is very important. Liberation means to be at ease not be influence day delusions of views and thinking.These are things we have mentioned previously.
Liberation means to be at ease, to distance oneself from ignorance and attain freedom.
It means to untie the bonds of delusion and transcend retributions of suffering in the Three Realms.
Those who have transcended all afflictions are those who have attained liberate.
Then there are “inconceivable” teachings.“Dhyana, Samadhi, liberation and other inconceivable teachings.”Sariputra said that Sakyamuni Buddha constantly talked about how.He had attained so many inconceivable teachings like Dhyana, Samadhi, liberation and others also taught us the same things?But the Buddha’s extremely profound wisdom is difficult to understand.
“Dhyana, Samadhi, liberation and other inconceivable teachings.”What else is there we still do not understand?So, here it talks about “other inconceivable teachings.”
“Inconceivable [teachings] ” are profound and wondrous truths.“Truths” are true principles which are genuine, not deviant, transcendent and pure.They are not just principles of morality; they are pure principles that transcend the world.
The purity of these principles is wondrously profound and subtle.That is the profundity of true principles.“True” refers to world-transcending, pure and undefiled principles.
The word “Principles” by itself refers to morals that teach us how to live in this world.
Inconceivable teachings:
Profound and wondrous true principles, or rare and incredible phenomena.
With a limited Root of Faith, we cannot contemplate or discuss them.
True principles may be world-transcending, pure and undefiled Aboslute Truths, or teachings on how to live in this world and become self-reliant.As a role model in this world, we can also influence others to follow our examples and diligently move forward.
This is what we do with worldly principles.Both world-transcending and worldly principles are very profound and wondrous.
Then there are “rare and incredible phenomena”.Phenomena re very rare and incredible; principles are very sublet and wondrous.Truly thorough principles are “wondrous”.
These phenomena and matters, how could such things occur?Whether in Taiwan or abroad, wherever people are suffering, Tzu Chi volunteers overcome many obstacles to go to them and extend their hands to guide them or to comfort them.Yet many do not dare take their hands and are suspicious of those who wanted to comfort them.
“Who are you?”“Why did you come to help me?”“What kind of organization is this?”
They really wonder, “How can there be people like this in the world?”“How could there be such people who do these things?”They find this rare and incredible.When it comes to giving away things, “What we do not wish for ourselves, we will not give to others?”
When we give people things, we should give them things them.When we give people things to eat, we give them the best rice, the kind we eat.
We always deliver the best things. So, some people may wonder, “What is their motive? What kind of organization is this? This is so rare! This is inconceivable. Are there still people like this in the world?” Many people have these suspicions because they find this incredible. These people do such great things in this world, [actions which seem to be based on] a very profound principle. How can they [go further and] give what they themselves need to others who need it more? These people are already very good, how could there be an even greater principle behind them? They could not understand how these people, besides fulfilling worldly principles, could have the even higher ideal of pursuing world-transcending principles. So, for ordinary people, this is really inconceivable.
Extremely profound principles are “wondrous”. Rare phenomena are really “inconceivable”. So, we cannot contemplate this with limited Root of Faith. This is also called “inconceivable.” Those who are more narrow-minded may say, “How could that person’s mind be so open and continue to give in this way? They will feel it is inconceivable. They have money, why don’t they spend it on themselves? They have earned money: why don’t they save it? Why do they keep helping others like that?” So, those the limited capabilities and faith all feel that this is inconceivable.
“Why do they give unconditionally continuously and willingly?” They cannot comprehend the principle behind this. When people enjoy what they do, they are “filled with Dharma-joy.” For those with limited Root of Faith, they cannot comprehend why giving so much makes people so happy. [The same applies when] they see people who are very broad-minded, who are not bothered when wronged by others. Beyond that, there are people who, to benefit others, willingly endure and overcome obstacles, so they can help others. To those with limited capabilities, they also find this inconceivable. “Inconceivable” means their minds cannot realize these limitless and wondrously profound principles. So, they were considered “inconceivable.”
Look, Sakyamuni Buddha taught for over 40 years according to people’s capabilities. But the most important teachings He gave came after those 40-plus years. The disciples who followed Him for over 40 years were represented by a retinue of 1200. Think about it, this means that after listening to the Dharma for over 40 years, these people were still like Sariputra. They still could not comprehend the Buddha’s knowledge and views. We can see how inconceivable these things are His knowledge and wisdom really are inconceivable.
This is like trying to squeeze Mt. Sumeru into a mustard seed, or “pouring all the water of the four oceans into a single pore. Pouring all this water into one pore,is this believable? It is inconceivable.
This is just an example. Mustard [seeds] are from the mustard plant. Mustard seeds are very small. If I tell you that you must squeeze. Mr. Sumeru into a mustard seed, you will definitely say, “Inconceivable! How can that be possible?” This is just an example. Ordinary people are like mustard seeds. Their minds are only the size of a pore; for it to contain the waters of the four oceans is impossible, of course. How is it possible for a mustard seed to accommodate Mt. Sumeru? That is impossible.
However, we always say that, the Buddha realized the true principles of the universe. Exactly how big are Mt. Sumeru and the universe? With His wisdom awakened, the Buddha was the Great Enlightened One of the Universe. Isn’t this like using a mustard seed to contain Mt. Sumeru?
The Buddha’s wisdom and mind can contain all things in the universe, how could He not understand all things in the World? But we ordinary people have minds as small as mustard seeds. The difference between ours and the Buddha’s, which contains the universe, is very great. So, with this state of mind, knowledge or wisdom, we are still a ways from realizing the Buddha’s knowledge and views.
So, we say it is “inconceivable”. Thus, the Buddha hoped we could expand this mustard seed to contain Mt. Sumeru. And not just contain Mt.Sumeru, but the universe as well. Haven’t we often heard Tzu Chi volunteers, even children, making vows and saying, “I am willing to be a little ant to follow Master to move Mt. Sumeru”?
Yes! If ants work together, they can also move Mt. Sumeru .This is like what I was saying earlier about drawing near virtuous friends. If we can bring virtuous friends together, we can combine everything we have learned, understood and realized. Then our knowledge and wisdom will gradually open up and expand and our understanding will be more mature.
So, this is how “a single mustard seed can contain Mt. Sumeru, a single pore can contain the four oceans”. So, we must always be mindful of the teachings. We must draw near virtuous friends. We must expand and grow our minds, so their brightness can continuously develop. Then, our wisdom will be like a mirror that can illuminate all things in the world.Mountains, rivers and great plains can all be contained within our minds.
So, we must believe and accept the Buddha’s teachings with great capabilities, great wisdom and great faith. Then we will naturally be able to realize and attain the Buddha’s knowledge and views. So, when we learn the Buddha’s Way, as long as we are willing to be mindful, world-transcending and worldly principles can all be captured within our minds.
What the Buddha wanted to teach us was to awaken our nature of True Suchness, which is inherent in all of us.If we awaken it ourselves, then our great wisdom, knowledge and views will be the same as the Buddha’s. Therefore, we must be mindful and immerse our hearts and minds in the Dharma and steadily take each step according to it. If we can do this, isn’t the Buddha-mind in our minds?Aren’t our minds the Buddha-mind? Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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