20140404《靜思妙蓮華》妙法難得莫如曇現 (第276集)
⊙「佛陀為一大事，審縝暢演本懷，善思念施妙法，深信利根得益。」
⊙「佛告舍利弗：如是妙法，諸佛如來，時乃說之，如優曇缽華，時一現耳。」《法華經方便品第二》
⊙優曇缽華：華譯為靈瑞、瑞應。花紅黃色，產於喜馬拉雅山、錫蘭等處。三千年開花一次，花開時僅一現，故人間對於難見而易滅的事物稱為「曇花一現」。佛希說此經，故舉此為喻。
⊙舍利弗，汝等當信，佛之所說，言不虛妄。《法華經方便品第二》
【證嚴上人開示】
「佛陀為一大事，審縝暢演本懷，善思念施妙法，深信利根得益。」
佛陀為一大事
審縝暢演本懷
善思念施妙法
深信利根得益
這就是佛陀他的心靈境界，來人間就是為了一大事因緣，倒駕慈航，就是要來教育眾生，指導眾生一個正確方向。過去的時間就是隨機說法，他將覺悟的真實妙法，就是「久默斯要」，很久以來，沒有全部說出來，都是放在內心裡，不斷、不斷地思考，非常縝密的思考，總是在時間、在空間，以及人與人之間，一切因緣具足了，這個時候正是要暢演、暢談。
過去還會考慮，有的人若是無法接受的話，是不是不瞭解，一念偏，步步錯？所以他就是還考慮不能說。但是現在正是時候了，所以非常謹慎，不斷地思考，要如何能將這個法，法法入人人的心。這必定要佛陀，用一番最縝密的智慧來施教。所施的就是妙法，句句妙法能入人的心，聽聞的人的心，這是很重要。若話說出去了，人聽不進去，那是不是多說的呢？或者是聽完之後，意思偏差，那是不是差毫釐，失千里呢？
所以佛陀非常謹慎，「善思念施妙法」。現在才是因緣完全成熟，時間、地緣、人緣全都成熟了，這時候佛陀相信了，「深信利根得益」，有利根的人，也就是根機較利，聽法能理解的人。
我們上面無法理解的人，五千人已經退席了。佛陀相信留下來，要求法、聞法的人，他們用心聽，自然能得到利益。這是佛陀覺得時機已經成熟了。所以，「佛告舍利弗：如是妙法，諸佛如來，時乃說之，如優曇缽華，時一現耳。」
佛告舍利弗
如是妙法
諸佛如來
時乃說之
如優曇缽華
時一現耳
《法華經方便品第二》
佛陀將要講經之前，還是一樣再向舍利弗叮嚀、警告，告訴他「如是妙法」，就是現在將要開始說的這個法，非常微妙，很深奧，大家要聽就要好好用心聽。雖然諸佛都一直在說法，卻是要講到妙法，「如優曇缽華時一現耳」。那就是說，要說到最深奧，人能聽到，聽到能理解，這不是那麼容易。
法常常在說，到底我們人是不是有用心聽？聽，用心聽，每一句法都是妙法。這就是「諸佛如來時乃說之」，全部常常在說的話，卻是眾生的根機若不夠，要能體會、瞭解是妙法，也是難。
所以「時乃說之」，有二種解釋，一種是時時在說；又一種，要說這個妙法，就不是這樣時時這個法都在。意思就是要告訴大家，一念三世。這也就是，我們聽法的人要能瞭解，我們的一念心，我們若念念用心聽法，句句的法都是妙；假如我們不用心，儘管諸佛在說妙法，我們只是聽了就過去了，反正就是聲音，沒有將法入心，法沒有應用在我們日常生活中。所以，這個法沒有入心，講法、聽法，沒有接觸到(精髓)。
用心聽法，每一句法裡面都是包含著妙法。我們若懂得運用，一日八萬六千四百秒，秒秒當中都是隱藏著微妙之法。卻是我們都很粗心大意，就是懈怠，讓這個法就在我們的耳邊，以及我們的眼前，我們的日常生活中，妙法就是這樣隨著時間，分分秒秒這樣流逝過去。
所以，現在佛陀要告訴舍利弗，「舍利弗，如是妙法，諸佛如來時乃說之。」這就是要說，法，很平常在日常生活中，但是我們眾生的根機接觸到法，「如優曇缽華時一現耳」。這是法，但是要把它記著，記住，能用在我們的一生，可能剎那間就過去了。聽到很好的法，但是還來不及記下來，剎那間就過去。這就是我們眾生的根機，在法中，平時都是讓它漏掉，真正能吸收到這個法，在我們的心，實在是曇花一現。
我們現在來看看，「優曇缽華」，那就是一種世間很微妙的花，平常很少開花，這種植物，真的開花非常難。這個名字叫做「優曇缽華」，譯成華語說，那就是「靈瑞」，也能稱為「靈瑞花」。這種花就是應時，有什麼樣的瑞相，世間有什麼奇異的事情要發生，這種花它才會開，所以也能叫做「瑞應」。就是有什麼吉祥的事情，在人間出現，這種花才會開，所以叫做「靈瑞」，或者是叫做「瑞應」，這種花，所以，非常的難得。
它若開花很美，就是紅色或是黃色。它的產地就是在喜馬拉雅山，那就是在須彌山，除了須彌山，在錫蘭也有。雖然有這種植物，但是難得開花。多久開一次呢？根據(記載)說要三千年，才能開一次花，否則(就)是，世間有什麼特別的瑞相，所以這種花才會開。
所以花開時，只不過就是一現，這種花一開，說不定在人看不到的時候，它一開，馬上就合起來；所以就是一現而已，所以人間對這種花，這麼難見，我們平常的人，難得見，所以「時一現」，就是這樣快，很短暫的時間。所以，人間對它難見易滅，很難得看到，也是很容易滅掉，這樣的事物都稱為「曇花一現」。這是一個形容詞，形容曇花在人間難得現，就是現，也很快就滅，消失掉，很難得。
佛法也是一樣。雖然佛法在人間不離佛法，世間，世間法就是不離佛法，一切世間的道理，佛陀就是分析世間，很多的道理，世間很多道理，就是在我們日常生活中，但是我們凡夫，在日常生活中充滿了道理，在我們的聽聞、見解中，我們都讓它消滅掉。明明我們都在人間法裡，人間不離佛法，佛法都是在人間，卻是我們接觸而不覺知，就像曇花一現。
佛陀常常講道理，但是能接觸到這個法，在人的心裡，就是曇花一現，道理，但是聽了就過去了，要能得到這難得的法，心很尊重這個法，實在是難。
佛陀雖然隨機逗教，每句話都是很真，都是道理，只是我們的根機深或淺。有的人能接觸，簡單一句話，他能悟、能解，這花，曇花是開在內心裡，永恆的曇花，都是在我們的內心裡。
優曇缽華
華譯為靈瑞、瑞應
花紅黃色
產於喜馬拉雅山
錫蘭等處
三千年開花一次
花開時僅一現
故人間對於難見
而易滅的事物
稱為曇花一現
佛希說此經
故舉此為喻
所以「佛希說此經，故舉此為喻」。佛陀要說，我現在所說的是一乘法，一乘妙法，「無上甚深微妙法」，就是指一乘妙法，真的是百千萬劫難遭遇。我們也應該是供養過無量諸佛，無始以來，我們都有善根，我們都和釋迦牟尼佛同世修行，「諸佛如來時乃說之」，但是我們到現在還無法體會到。這是不是百千萬劫難遭遇呢？所以我們要用心。
佛陀將法，真實法，比喻成，「如優曇缽華時一現耳」。就是要警惕大家，句句的話，說不定一瞬間，你就讓它過去了，你無法體會到。句句的法都是真法，要對你的機，一瞬間就過了，一剎那間這樣過去了，妙法根本沒有入心。
所以，佛陀警惕大家：我會說，開始我要說了。舍利弗，這個法是諸佛常常在說，但是「如優曇缽華時一現耳」。這句話大家要很用心聽，很用心體會。老實說，有一點深。
各位，法在我們的心，就是這樣在消滅，這叫做，這叫做漏，漏掉了。所以，我們現在要三無漏學，戒、定、慧要平行，聞、思、修要平行，我們才能法入心。
（經文）再說：「舍利弗，汝等當信，佛之所說，言不虛妄。」
舍利弗
汝等當信
佛之所說
言不虛妄
《法華經方便品第二》
各位，大家要相信，佛陀所說的話絕對沒有虛妄，是真實的法。所以，佛又擔心我們眾生，在聽法期間，一面聽法，一面起懷疑。既然要聽法就要全信心，要有敬、有信。他擔心大會中(眾人)在聽法，沒有很充足的信心，所以佛陀再說一次，要「當信」，「汝等當信，佛之所說，言不虛妄」。
所以，佛在本經，在這部經中，你看。再三，再三向大家說，諸佛言無虛妄。慮，這是考慮在會中的人，聽法不善思念，所以，要大家聽法，聞、思、修，要用敬信的心來聽，聽了之後要好好思考，之後我們要身體力行。
所以佛陀在這部經裡，他不斷、不斷向大家提醒，向大家交代「當信」，要當信，要善思，要念，好好的身體力行。這是再三的交代，希望人人要聽經，要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Wondrous Dharma Is Rare and Previous (妙法難得莫如曇現)
Date: April. 04. 2014
“The Buddha, for one great cause, carefully pondered [the right conditions] to freely express His original [teachings]. He skillfully contemplated ways to teach the wondrous Dharma, so those with deep faith and sharp capabilities will benefit.”
This is the Buddha’s state of mind. He comes to this world for one great cause. He returns on the ship of compassion solely to guide sentient beings onto the right course. In the past, He taught the Dharma according to people’s capabilities. As for the true wondrous Dharma He realized, “He remained quiet for a long time.” For a very long time, He did not reveal it all. He just kept it in His heart and continuously and meticulously pondered whether the karmic conditions of time, space and [His] relationships with people had all been fulfilled. So, this was the time to freely express and discuss it.
In the past, He was concerned that those who were not receptive to the teachings would develop a misunderstanding that would take them continuously down the wrong path. Therefore, He still considered not speaking it yet. But now, this was the time, so He very carefully and thoughtfully contemplated and considered ways to instill this Dharma in people’s minds. This required the Buddha to use His most meticulous wisdom to give teachings.
What He taught was the wondrous Dharma, and every world could penetrate the hearts of those who were listening. This was very important. If something was said but could not be accepted by the audience, then wasn’t it spoken unnecessarily? Or, if people misunderstand what they hear, will that slight error lead them far off course? So, the Buddha was very careful and “skillfully contemplated ways to teach the wondrous Dharma.”
Only now had the karmic conditions matured. The time, place and people were exactly right. At this time, the Buddha believed that “Those with deep faith and sharp capabilities will benefit.” Those with sharper capabilities are better able to listen to and understand the Dharma. We have mentioned that the 5000 people who could not understand the Dharma had already left. The Buddha believed that those who remained to seek and listen to the Dharma would be very attentive and would naturally benefit from it. The Buddha believed this was the right time.
So, the Buddha told Sariputra, “This wondrous Dharma is taught by all Buddhas, the Tathagatas, when it is time. Like the blossoming of udumbara flowers, those moments are very fleeting.”
Before the Buddha taught the Dharma, He again reminded and alerted Sariputra by saying, “This wondrous Dharma,” meaning the Dharma He was about to expound was very subtle and wondrous, extremely profound.“This wondrous Dharma,” meaning the Therefore, the listeners must be very attentive.
Although all Buddhas continue to give teachings, for them to expound the wondrous Dharma is “like the blossoming of udumbara flowers; those moments are very fleeting”.
This tells us that for Them to give the most profound teachings and for people to hear and understand it is very difficult.They are constantly giving teachings, but are we mindfully listening?
When we are listening attentively, every word of the teachings is wondrous Dharma.
It is “taught by all Buddhas, the Tathagatas, when it is time”.They constantly give this teaching, but if sentient beings’ capacities are insufficient they will find it difficult to realize and comprehend the wondrous Dharma.So, “when it is time” has two interpretations.One is that it is being taught at all times.Another is that this wondrous Dharma is only taught at certain times.
This is telling us that the mind can pervade the Three Periods, which means those of us listening to the Dharma must realize [the importance] of mindfulness.If we mindfully listen to the Dharma, every word of it is wondrous.If we are not mindful, though all Buddhas are giving wondrous teachings, they go in one ear and out the other, and we just treat them as sounds.We do not take them to heart and do not apply them in our daily living.If the Dharma does not penetrate our hearts, we have not really connected with the essence of those teachings.
When we listen mindfully, every teaching constrains wondrous principles.If we can truly recognize this, in the 86,400 seconds of each day, each second contains subtle, wondrous Dharma.However, we are very careless, and lax [in our practice].
So, though this Dharma passes by our ears and is in front our eyes in our daily living, we allow this wondrous Dharma to slip past us every minute and second.
So, now the Buddha told Sariputra, “Sariputra, this wondrous Dharma is taught by all Buddhas, the Tathagatas, when it is time.”He was saying that the Dharma is always in our daily living.But with our current capabilities, the moments when we can connect to the Dharma are “like the blossoming of udumbara flowers; those moments are very fleeting”.This is the Dharma, but though we try to remember the Dharma, so we can apply it throughout our lifetime, we may [retain it] for only an instant.
We may hear very good Dharma but may not register it in time before it is gone.
This is because of our [in sufficient] capabilities.We constantly let the Dharma leak out.
The time we have to truly absorb the Dharma and keep it in our hearts is as brief as appearance of udumbara flowers.
Now, let us examine udumbara flowers.This is a very subtle and wondrous flower; it rarely blossoms.Seeing it blossom is very rare.Udumbara is a Sanskrit word that means “good omen”.It is also called the “flower of good omens”. This flower responds to auspicious signs of the times. Only when something miraculous is about to happen does the flower blossom. So, [udumbara] also means “auspicious response”. Only when there is something auspicious in this world does the flower blossom. So, this flower is called “good omen” and is also called “auspicious response”.
Therefore, it is very previous. Its flowers are very beautiful and can be either red yellow. It grows in the Himalayas, on Mt. Sumeru. Aside from there , it also grows in Sri Lanka. Although this plant exists, it rarely blossoms. How often does it blossom? According to legends, it blossoms only once every 3000 years. Otherwise, it only blossoms when something auspicious is happening in the world. And when it does blossom, it happens very briefly. Perhaps when no one is looking, it will open to quickly reveal the flower and then immediately close.
So, it appears very briefly. Thus, this flower is rarely seen in this world. It is rare for people to see it. So, “those moments are very fleeting”. It happens in a flash. So, in this world, this flower is very rarely seen and quickly disappears. Anything that occurs like this is described as “fleeting as the appearance of an udumbara flower”. This is a way to describe. Something that rarely appears in the world and once it appears, quickly disappears. Therefore, it is very precious. The Buddha-Dharma is the same. The Buddha-Dharma exists in the world, and worldly principles are inseparable from the Dharma. These principles of the world are what the Buddha analyzed when He came to this world. Many worldly principles can be found in our daily living. But we ordinary people, though our daily living is filled with teachings, allow these teachings to disappear from our perception and understanding. Clearly, the workings of the world are inseparable form the Dharma; the Dharma is always present in the world. But when we encounter it, we are unaware of it, just like the appearance of an udumbara flower. The Buddha is always teaching principles, but the moments that our minds can be connected to the Dharma are as “fleeting as the appearance of an udumbara flower”. Principles are heard but not retained. To attain this precious, respected Dharma is indeed very difficult. Though He taught according to capabilities, everything He said was a true principle, but our capabilities may not be sufficient [to grasp]. Some people can hear something very simple and attain realizations and understanding from it. This flower, the udumbara, blossoms in our hearts. The everlasting udumbara flower will always be in our hearts.
“Udumbara means “good omen” and “auspicious response”. The flower is reddish-yellow and grows in the Himalayas and Sri Lanka. It blossoms once every 3000 years. The flower blossoms for only an instant. Therefore, things that are raraely seen or easily disappear in this world are said to be as fleeting as the appearance of an udumbara flower. Because it is rare for Buddhas to expound this sutra, we use this analogy.
“Because it is rare for Buddhas to expound this sutra, we sue this analogy. The Buddha was telling them that He was about to teach the wondrous One Vehicle Dharma. “Unsurpassed, profound and wondrous Dharma refers to the wondrous One Vehicle Dharma is rare to encounter even in billions of kalpas.
We have also made offerings to infinite Buddhas. Since Beginningless Time, we have had roots of goodness. We have been engaging in spiritual practice as Sakyamuni Buddha’s fellow practitioners “All Buddhas,the Tathagas,[teach this] when it is time yet we have not realized this Dharma so far. Is it because it is so rarely encountered? So, we need to be mindful.
The Buddha compares the [appearance of] True Dharma to “the blossoming of udumbara flowers; those moments are very fleeting.” This reminds us to be vigilant. The teachings may be gone in an instant. If we miss it, we cannot comprehend it. Every teaching is True Dharma. It matches our capability in that instant. If we miss that moment, the wondrous Dharma would not enter our minds at all.
So, the Buddha warned everyone that He was about to start teaching. He told Sariputra that all Buddhas are constantly teaching this, but “like the blossoming of udumbaraa flowers, those moments are very fleeting. We must pay attention to this phrase and mindfully comprehend it.
Honestly, it is a bit profound. So everyone, in our minds, the Dharma is disappearing just like this. This is because we have Leaks. So, next we must cultivate the Three Flawless Studies, precepts, Samadhi and wisdom, at the same time, as well as listening, contemplating and practicing. Only then can we take the Dharma to heart.
Then He said, “Sariputra, “you and the others must believe The words that Buddhas preach are not unreal or false.
Everyone, we all need to believe this, nothing the Buddha says is unreal or false. It is all True Dharma. So, the Buddha worried that we sentient beings, while listening to the Dharma, may continue to give rise to doubts. As we listen to the Dharma, we must be filled with respect and faith. He worried that listeners at the Dharma-assembly did not have sufficient faith. So, the Buddha said, once again, “You and the others must believe. The words that Buddhas preach are not unreal or false.”
In this sutra, the Buddha repeatedly told everyone that all Buddhas’ words are not unreal or false. He was worried that those the Dharma-assembly would not carefully ponder the Dharma after listening to it. So, He wanted them to listen, contemplate and practice with respect and faith. After they listen to it, they must ponder it and put it into practice.
In this sutra, the Buddha continuously reminds us that we “must believe.” We need to have faith in, ponder, be mindful of teachings and put it into practice. He repeated these instructions, hoping that we will listen to the Dharma and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「佛陀為一大事，審縝暢演本懷，善思念施妙法，深信利根得益。」
⊙「佛告舍利弗：如是妙法，諸佛如來，時乃說之，如優曇缽華，時一現耳。」《法華經方便品第二》
⊙優曇缽華：華譯為靈瑞、瑞應。花紅黃色，產於喜馬拉雅山、錫蘭等處。三千年開花一次，花開時僅一現，故人間對於難見而易滅的事物稱為「曇花一現」。佛希說此經，故舉此為喻。
⊙舍利弗，汝等當信，佛之所說，言不虛妄。《法華經方便品第二》
【證嚴上人開示】
「佛陀為一大事，審縝暢演本懷，善思念施妙法，深信利根得益。」
佛陀為一大事
審縝暢演本懷
善思念施妙法
深信利根得益
這就是佛陀他的心靈境界，來人間就是為了一大事因緣，倒駕慈航，就是要來教育眾生，指導眾生一個正確方向。過去的時間就是隨機說法，他將覺悟的真實妙法，就是「久默斯要」，很久以來，沒有全部說出來，都是放在內心裡，不斷、不斷地思考，非常縝密的思考，總是在時間、在空間，以及人與人之間，一切因緣具足了，這個時候正是要暢演、暢談。
過去還會考慮，有的人若是無法接受的話，是不是不瞭解，一念偏，步步錯？所以他就是還考慮不能說。但是現在正是時候了，所以非常謹慎，不斷地思考，要如何能將這個法，法法入人人的心。這必定要佛陀，用一番最縝密的智慧來施教。所施的就是妙法，句句妙法能入人的心，聽聞的人的心，這是很重要。若話說出去了，人聽不進去，那是不是多說的呢？或者是聽完之後，意思偏差，那是不是差毫釐，失千里呢？
所以佛陀非常謹慎，「善思念施妙法」。現在才是因緣完全成熟，時間、地緣、人緣全都成熟了，這時候佛陀相信了，「深信利根得益」，有利根的人，也就是根機較利，聽法能理解的人。
我們上面無法理解的人，五千人已經退席了。佛陀相信留下來，要求法、聞法的人，他們用心聽，自然能得到利益。這是佛陀覺得時機已經成熟了。所以，「佛告舍利弗：如是妙法，諸佛如來，時乃說之，如優曇缽華，時一現耳。」
佛告舍利弗
如是妙法
諸佛如來
時乃說之
如優曇缽華
時一現耳
《法華經方便品第二》
佛陀將要講經之前，還是一樣再向舍利弗叮嚀、警告，告訴他「如是妙法」，就是現在將要開始說的這個法，非常微妙，很深奧，大家要聽就要好好用心聽。雖然諸佛都一直在說法，卻是要講到妙法，「如優曇缽華時一現耳」。那就是說，要說到最深奧，人能聽到，聽到能理解，這不是那麼容易。
法常常在說，到底我們人是不是有用心聽？聽，用心聽，每一句法都是妙法。這就是「諸佛如來時乃說之」，全部常常在說的話，卻是眾生的根機若不夠，要能體會、瞭解是妙法，也是難。
所以「時乃說之」，有二種解釋，一種是時時在說；又一種，要說這個妙法，就不是這樣時時這個法都在。意思就是要告訴大家，一念三世。這也就是，我們聽法的人要能瞭解，我們的一念心，我們若念念用心聽法，句句的法都是妙；假如我們不用心，儘管諸佛在說妙法，我們只是聽了就過去了，反正就是聲音，沒有將法入心，法沒有應用在我們日常生活中。所以，這個法沒有入心，講法、聽法，沒有接觸到(精髓)。
用心聽法，每一句法裡面都是包含著妙法。我們若懂得運用，一日八萬六千四百秒，秒秒當中都是隱藏著微妙之法。卻是我們都很粗心大意，就是懈怠，讓這個法就在我們的耳邊，以及我們的眼前，我們的日常生活中，妙法就是這樣隨著時間，分分秒秒這樣流逝過去。
所以，現在佛陀要告訴舍利弗，「舍利弗，如是妙法，諸佛如來時乃說之。」這就是要說，法，很平常在日常生活中，但是我們眾生的根機接觸到法，「如優曇缽華時一現耳」。這是法，但是要把它記著，記住，能用在我們的一生，可能剎那間就過去了。聽到很好的法，但是還來不及記下來，剎那間就過去。這就是我們眾生的根機，在法中，平時都是讓它漏掉，真正能吸收到這個法，在我們的心，實在是曇花一現。
我們現在來看看，「優曇缽華」，那就是一種世間很微妙的花，平常很少開花，這種植物，真的開花非常難。這個名字叫做「優曇缽華」，譯成華語說，那就是「靈瑞」，也能稱為「靈瑞花」。這種花就是應時，有什麼樣的瑞相，世間有什麼奇異的事情要發生，這種花它才會開，所以也能叫做「瑞應」。就是有什麼吉祥的事情，在人間出現，這種花才會開，所以叫做「靈瑞」，或者是叫做「瑞應」，這種花，所以，非常的難得。
它若開花很美，就是紅色或是黃色。它的產地就是在喜馬拉雅山，那就是在須彌山，除了須彌山，在錫蘭也有。雖然有這種植物，但是難得開花。多久開一次呢？根據(記載)說要三千年，才能開一次花，否則(就)是，世間有什麼特別的瑞相，所以這種花才會開。
所以花開時，只不過就是一現，這種花一開，說不定在人看不到的時候，它一開，馬上就合起來；所以就是一現而已，所以人間對這種花，這麼難見，我們平常的人，難得見，所以「時一現」，就是這樣快，很短暫的時間。所以，人間對它難見易滅，很難得看到，也是很容易滅掉，這樣的事物都稱為「曇花一現」。這是一個形容詞，形容曇花在人間難得現，就是現，也很快就滅，消失掉，很難得。
佛法也是一樣。雖然佛法在人間不離佛法，世間，世間法就是不離佛法，一切世間的道理，佛陀就是分析世間，很多的道理，世間很多道理，就是在我們日常生活中，但是我們凡夫，在日常生活中充滿了道理，在我們的聽聞、見解中，我們都讓它消滅掉。明明我們都在人間法裡，人間不離佛法，佛法都是在人間，卻是我們接觸而不覺知，就像曇花一現。
佛陀常常講道理，但是能接觸到這個法，在人的心裡，就是曇花一現，道理，但是聽了就過去了，要能得到這難得的法，心很尊重這個法，實在是難。
佛陀雖然隨機逗教，每句話都是很真，都是道理，只是我們的根機深或淺。有的人能接觸，簡單一句話，他能悟、能解，這花，曇花是開在內心裡，永恆的曇花，都是在我們的內心裡。
優曇缽華
華譯為靈瑞、瑞應
花紅黃色
產於喜馬拉雅山
錫蘭等處
三千年開花一次
花開時僅一現
故人間對於難見
而易滅的事物
稱為曇花一現
佛希說此經
故舉此為喻
所以「佛希說此經，故舉此為喻」。佛陀要說，我現在所說的是一乘法，一乘妙法，「無上甚深微妙法」，就是指一乘妙法，真的是百千萬劫難遭遇。我們也應該是供養過無量諸佛，無始以來，我們都有善根，我們都和釋迦牟尼佛同世修行，「諸佛如來時乃說之」，但是我們到現在還無法體會到。這是不是百千萬劫難遭遇呢？所以我們要用心。
佛陀將法，真實法，比喻成，「如優曇缽華時一現耳」。就是要警惕大家，句句的話，說不定一瞬間，你就讓它過去了，你無法體會到。句句的法都是真法，要對你的機，一瞬間就過了，一剎那間這樣過去了，妙法根本沒有入心。
所以，佛陀警惕大家：我會說，開始我要說了。舍利弗，這個法是諸佛常常在說，但是「如優曇缽華時一現耳」。這句話大家要很用心聽，很用心體會。老實說，有一點深。
各位，法在我們的心，就是這樣在消滅，這叫做，這叫做漏，漏掉了。所以，我們現在要三無漏學，戒、定、慧要平行，聞、思、修要平行，我們才能法入心。
（經文）再說：「舍利弗，汝等當信，佛之所說，言不虛妄。」
舍利弗
汝等當信
佛之所說
言不虛妄
《法華經方便品第二》
各位，大家要相信，佛陀所說的話絕對沒有虛妄，是真實的法。所以，佛又擔心我們眾生，在聽法期間，一面聽法，一面起懷疑。既然要聽法就要全信心，要有敬、有信。他擔心大會中(眾人)在聽法，沒有很充足的信心，所以佛陀再說一次，要「當信」，「汝等當信，佛之所說，言不虛妄」。
所以，佛在本經，在這部經中，你看。再三，再三向大家說，諸佛言無虛妄。慮，這是考慮在會中的人，聽法不善思念，所以，要大家聽法，聞、思、修，要用敬信的心來聽，聽了之後要好好思考，之後我們要身體力行。
所以佛陀在這部經裡，他不斷、不斷向大家提醒，向大家交代「當信」，要當信，要善思，要念，好好的身體力行。這是再三的交代，希望人人要聽經，要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Wondrous Dharma Is Rare and Previous (妙法難得莫如曇現)
Date: April. 04. 2014
“The Buddha, for one great cause, carefully pondered [the right conditions] to freely express His original [teachings]. He skillfully contemplated ways to teach the wondrous Dharma, so those with deep faith and sharp capabilities will benefit.”
This is the Buddha’s state of mind. He comes to this world for one great cause. He returns on the ship of compassion solely to guide sentient beings onto the right course. In the past, He taught the Dharma according to people’s capabilities. As for the true wondrous Dharma He realized, “He remained quiet for a long time.” For a very long time, He did not reveal it all. He just kept it in His heart and continuously and meticulously pondered whether the karmic conditions of time, space and [His] relationships with people had all been fulfilled. So, this was the time to freely express and discuss it.
In the past, He was concerned that those who were not receptive to the teachings would develop a misunderstanding that would take them continuously down the wrong path. Therefore, He still considered not speaking it yet. But now, this was the time, so He very carefully and thoughtfully contemplated and considered ways to instill this Dharma in people’s minds. This required the Buddha to use His most meticulous wisdom to give teachings.
What He taught was the wondrous Dharma, and every world could penetrate the hearts of those who were listening. This was very important. If something was said but could not be accepted by the audience, then wasn’t it spoken unnecessarily? Or, if people misunderstand what they hear, will that slight error lead them far off course? So, the Buddha was very careful and “skillfully contemplated ways to teach the wondrous Dharma.”
Only now had the karmic conditions matured. The time, place and people were exactly right. At this time, the Buddha believed that “Those with deep faith and sharp capabilities will benefit.” Those with sharper capabilities are better able to listen to and understand the Dharma. We have mentioned that the 5000 people who could not understand the Dharma had already left. The Buddha believed that those who remained to seek and listen to the Dharma would be very attentive and would naturally benefit from it. The Buddha believed this was the right time.
So, the Buddha told Sariputra, “This wondrous Dharma is taught by all Buddhas, the Tathagatas, when it is time. Like the blossoming of udumbara flowers, those moments are very fleeting.”
Before the Buddha taught the Dharma, He again reminded and alerted Sariputra by saying, “This wondrous Dharma,” meaning the Dharma He was about to expound was very subtle and wondrous, extremely profound.“This wondrous Dharma,” meaning the Therefore, the listeners must be very attentive.
Although all Buddhas continue to give teachings, for them to expound the wondrous Dharma is “like the blossoming of udumbara flowers; those moments are very fleeting”.
This tells us that for Them to give the most profound teachings and for people to hear and understand it is very difficult.They are constantly giving teachings, but are we mindfully listening?
When we are listening attentively, every word of the teachings is wondrous Dharma.
It is “taught by all Buddhas, the Tathagatas, when it is time”.They constantly give this teaching, but if sentient beings’ capacities are insufficient they will find it difficult to realize and comprehend the wondrous Dharma.So, “when it is time” has two interpretations.One is that it is being taught at all times.Another is that this wondrous Dharma is only taught at certain times.
This is telling us that the mind can pervade the Three Periods, which means those of us listening to the Dharma must realize [the importance] of mindfulness.If we mindfully listen to the Dharma, every word of it is wondrous.If we are not mindful, though all Buddhas are giving wondrous teachings, they go in one ear and out the other, and we just treat them as sounds.We do not take them to heart and do not apply them in our daily living.If the Dharma does not penetrate our hearts, we have not really connected with the essence of those teachings.
When we listen mindfully, every teaching constrains wondrous principles.If we can truly recognize this, in the 86,400 seconds of each day, each second contains subtle, wondrous Dharma.However, we are very careless, and lax [in our practice].
So, though this Dharma passes by our ears and is in front our eyes in our daily living, we allow this wondrous Dharma to slip past us every minute and second.
So, now the Buddha told Sariputra, “Sariputra, this wondrous Dharma is taught by all Buddhas, the Tathagatas, when it is time.”He was saying that the Dharma is always in our daily living.But with our current capabilities, the moments when we can connect to the Dharma are “like the blossoming of udumbara flowers; those moments are very fleeting”.This is the Dharma, but though we try to remember the Dharma, so we can apply it throughout our lifetime, we may [retain it] for only an instant.
We may hear very good Dharma but may not register it in time before it is gone.
This is because of our [in sufficient] capabilities.We constantly let the Dharma leak out.
The time we have to truly absorb the Dharma and keep it in our hearts is as brief as appearance of udumbara flowers.
Now, let us examine udumbara flowers.This is a very subtle and wondrous flower; it rarely blossoms.Seeing it blossom is very rare.Udumbara is a Sanskrit word that means “good omen”.It is also called the “flower of good omens”. This flower responds to auspicious signs of the times. Only when something miraculous is about to happen does the flower blossom. So, [udumbara] also means “auspicious response”. Only when there is something auspicious in this world does the flower blossom. So, this flower is called “good omen” and is also called “auspicious response”.
Therefore, it is very previous. Its flowers are very beautiful and can be either red yellow. It grows in the Himalayas, on Mt. Sumeru. Aside from there , it also grows in Sri Lanka. Although this plant exists, it rarely blossoms. How often does it blossom? According to legends, it blossoms only once every 3000 years. Otherwise, it only blossoms when something auspicious is happening in the world. And when it does blossom, it happens very briefly. Perhaps when no one is looking, it will open to quickly reveal the flower and then immediately close.
So, it appears very briefly. Thus, this flower is rarely seen in this world. It is rare for people to see it. So, “those moments are very fleeting”. It happens in a flash. So, in this world, this flower is very rarely seen and quickly disappears. Anything that occurs like this is described as “fleeting as the appearance of an udumbara flower”. This is a way to describe. Something that rarely appears in the world and once it appears, quickly disappears. Therefore, it is very precious. The Buddha-Dharma is the same. The Buddha-Dharma exists in the world, and worldly principles are inseparable from the Dharma. These principles of the world are what the Buddha analyzed when He came to this world. Many worldly principles can be found in our daily living. But we ordinary people, though our daily living is filled with teachings, allow these teachings to disappear from our perception and understanding. Clearly, the workings of the world are inseparable form the Dharma; the Dharma is always present in the world. But when we encounter it, we are unaware of it, just like the appearance of an udumbara flower. The Buddha is always teaching principles, but the moments that our minds can be connected to the Dharma are as “fleeting as the appearance of an udumbara flower”. Principles are heard but not retained. To attain this precious, respected Dharma is indeed very difficult. Though He taught according to capabilities, everything He said was a true principle, but our capabilities may not be sufficient [to grasp]. Some people can hear something very simple and attain realizations and understanding from it. This flower, the udumbara, blossoms in our hearts. The everlasting udumbara flower will always be in our hearts.
“Udumbara means “good omen” and “auspicious response”. The flower is reddish-yellow and grows in the Himalayas and Sri Lanka. It blossoms once every 3000 years. The flower blossoms for only an instant. Therefore, things that are raraely seen or easily disappear in this world are said to be as fleeting as the appearance of an udumbara flower. Because it is rare for Buddhas to expound this sutra, we use this analogy.
“Because it is rare for Buddhas to expound this sutra, we sue this analogy. The Buddha was telling them that He was about to teach the wondrous One Vehicle Dharma. “Unsurpassed, profound and wondrous Dharma refers to the wondrous One Vehicle Dharma is rare to encounter even in billions of kalpas.
We have also made offerings to infinite Buddhas. Since Beginningless Time, we have had roots of goodness. We have been engaging in spiritual practice as Sakyamuni Buddha’s fellow practitioners “All Buddhas,the Tathagas,[teach this] when it is time yet we have not realized this Dharma so far. Is it because it is so rarely encountered? So, we need to be mindful.
The Buddha compares the [appearance of] True Dharma to “the blossoming of udumbara flowers; those moments are very fleeting.” This reminds us to be vigilant. The teachings may be gone in an instant. If we miss it, we cannot comprehend it. Every teaching is True Dharma. It matches our capability in that instant. If we miss that moment, the wondrous Dharma would not enter our minds at all.
So, the Buddha warned everyone that He was about to start teaching. He told Sariputra that all Buddhas are constantly teaching this, but “like the blossoming of udumbaraa flowers, those moments are very fleeting. We must pay attention to this phrase and mindfully comprehend it.
Honestly, it is a bit profound. So everyone, in our minds, the Dharma is disappearing just like this. This is because we have Leaks. So, next we must cultivate the Three Flawless Studies, precepts, Samadhi and wisdom, at the same time, as well as listening, contemplating and practicing. Only then can we take the Dharma to heart.
Then He said, “Sariputra, “you and the others must believe The words that Buddhas preach are not unreal or false.
Everyone, we all need to believe this, nothing the Buddha says is unreal or false. It is all True Dharma. So, the Buddha worried that we sentient beings, while listening to the Dharma, may continue to give rise to doubts. As we listen to the Dharma, we must be filled with respect and faith. He worried that listeners at the Dharma-assembly did not have sufficient faith. So, the Buddha said, once again, “You and the others must believe. The words that Buddhas preach are not unreal or false.”
In this sutra, the Buddha repeatedly told everyone that all Buddhas’ words are not unreal or false. He was worried that those the Dharma-assembly would not carefully ponder the Dharma after listening to it. So, He wanted them to listen, contemplate and practice with respect and faith. After they listen to it, they must ponder it and put it into practice.
In this sutra, the Buddha continuously reminds us that we “must believe.” We need to have faith in, ponder, be mindful of teachings and put it into practice. He repeated these instructions, hoping that we will listen to the Dharma and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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