20140429《靜思妙蓮華》因緣而生戒慎三業（第293集）
⊙「譬喻言辭，託此比彼，寄淺訓深，動樹訓風，舉扇喻月，故言譬喻。」
⊙「舍利弗！過去諸佛以無量無數方便，種種因緣，譬喻言辭，而為眾生演說諸法。」《法華經方便品第二》
⊙方便：是善巧之名，善巧者理智之用。隨方就圓，便以利導人。
⊙演說諸法：依於一實理，演說諸法相。一切事物都是由因緣和合而生。
⊙「是法皆為一佛乘故。是諸眾生從諸佛聞法，究竟皆得一切種智。」
【證嚴上人開示】
「譬喻言辭，託此比彼，寄淺訓深，動樹訓風，舉扇喻月，故言譬喻。」
譬喻言辭
託此比彼
寄淺訓深
動樹訓風
舉扇喻月
故言譬喻
這是用種種的方式，這件事情這個法，告訴你，你聽懂嗎？聽不懂，來，再為你作個譬喻。說給你聽這個法、這件事情，這件事就是來譬喻這個法，所以「託此」——託這個事，告訴你，讓你瞭解那個道理，就是這件事情；這件事情的舉例，那就是千差萬別的事情，都是如此道理，源就是出自這個道理。
有時候道理深的，愈是譬喻，愈是聽不懂。深，這麼深的道理，要怎麼辦呢？「寄淺訓深」，藉淺的事情向你解釋深的道理。佛陀的慈悲，用這個事譬喻那個道理，用這個淺的事物要來為我們開示，很深奧的一乘實相的真理，這個深淺，應我們的根機。
用眼睛看到樹木在搖，就知道那是風吹的。輕輕地吹，那就是樹梢搖；若是重重地吹，樹就會傾斜；再重吹，連根拔起。這就是「動樹訓風」，讓我們知道風力。風的力量，這是看不見的東西，力到底有多大？不知道；總是要用物，有這個東西來測量它的輕重之力。
若這樣說，那到底月呢？月長什麼樣子？就「舉扇喻月」。月就是這樣圓的，是二支扇子這樣展開結合起來，這樣就是圓；過(農曆)十五(日)的月，慢慢地，月就慢慢消，剩(如)一片扇子。所以說「舉扇喻月」，讓人知道月有圓的，半月、彎彎的月等等。
再來，這種譬喻，這就是佛陀用種種的方法、種種的事物來比那個道理。所以，我們要用很感恩的心，很恭敬的心，我們能夠瞭解諸佛的教法，所以我們必定要用心。
在前面我們那段（經）文，佛陀喚舍利弗，說：「舍利弗！過去諸佛以無量無數方便，種種因緣，譬喻言辭，而為眾生演說諸法。」
舍利弗
過去諸佛
以無量無數方便
種種因緣
譬喻 言辭
而為眾生
演說諸法
《法華經方便品第二》
佛陀就是這樣，用種種的方法來譬喻，種種因緣。有時候講因緣，日常生活中，舉止動作中，無不都是因緣。
在佛的時代，在舍衛國有一群商人，這樣經商，備辦著很多的食物要去貿易，就是說要去賣，在中途休息時，一隻狗肚子很餓，看到這些商人在那裡休息，大家累了，打瞌睡，睡著了。這隻狗看到地上，一籮一籮的食物，牠就用嘴把它咬出來，原來是一片的肉類，就咬出去，在那裡吃。忽然間，這個商人醒來時，看到辛辛苦苦買來的肉，要拿去賣，這些肉類的東西，被這隻狗這樣拖去吃、啃，很生氣，扁擔拿起來就對這隻狗打，打得這隻狗的腳也斷了，在地上悲鳴。
舍利弗他那一天，正好要托缽，經過了，他感覺到很不捨，將他托缽中的這缽飯，拿給這隻狗吃。這隻狗就吃了，吃了之後，那種感恩的眼光，注視著舍利弗，這隻狗好像很感恩，在此時，這隻狗斷氣了。
已經又過了一年多的時間，將近二年，舍利弗又入村莊去托缽。當中，有一位長者開門，看到舍利弗，很恭敬頂禮、問安。長者就問舍利弗說：「舍利弗尊者，您出門身邊沒有小沙彌，和您作伴嗎？」舍利弗就說：「沒有。我也是很期待有。是不是有這樣的小沙彌，與我有緣？」這位長者就說：「我才一個孩子而已，出生還未滿周歲。」舍利弗就說：「若是這樣，還未滿周歲的孩子，將來大一點，您能布施給我嗎？」長者就說：「等我這個孩子若大一點，我願意布施，跟隨在您的身邊，為您的沙彌。」
又經過七年後，舍利弗又是從此處過，長者開門，又是再看到舍利弗，很高興，就告訴舍利弗說：「尊者，我記得七年前，向您說的話，我既然承諾您，答應您，願意將我的孩子布施給您，今年也已經是七歲多了，您若是願意，我就將這個孩子就捐給您了。」舍利弗歡喜接受。
這個孩子長得很可愛，聰明利根，隨著舍利弗在僧團中，跟著大家修行。他的覺悟，悟性很強，有一天，他忽然間想：我到底是什麼福，我如何能隨舍利弗，在這個僧團中跟隨著佛陀，這樣在修行？他坐下來，好好來想，好像在他的宿命中，看到那隻狗，將要臨終之時，舍利弗給他托缽回來的一缽飯。在記憶中，他自己就知道，原來我是那隻狗，原來舍利弗尊者，在我最痛苦時，來膚慰我，來惠施我。我應該要發心立願，終生跟隨。
就這樣，他就到長大時，告訴大家：我不要受大戒，我要永遠就要持沙彌戒，永遠就是要跟在舍利弗的身邊。阿難聽了，覺得很奇怪，去請教佛陀，到底這個沙彌均提，到底與舍利弗他是什麼因緣？佛陀開始就向大家說出了，均提沙彌與舍利弗的因緣。
說在迦葉佛的時代，有一群修行者，這群修行者中，有一位就是年邁比丘，德高望重，很有修行，不過他年紀大了，發出的聲音很沙啞。一位年輕的比丘，真的很調皮，很愛惡作劇，所以不守口業，每次若聽到這位老比丘，發出聲音在唱誦，他就在那裡笑說：「這好像狗在吠。」這位老比丘，他就很慈悲，向這位年輕的比丘說：「年輕的比丘，你這樣笑我，我不會生氣，我還是永遠都會保護你。」
佛陀說至此，就說：那位老比丘，就是現在的舍利弗；那隻狗，就是那時候年輕的比丘，現在的均提，(前生)就是那隻狗。這有這樣的因緣。
雖然出家年輕，不肯守口業、意業、身業，所以他也再墮落當狗，舍利弗這分的慈悲救拔，所以難怪他要發願，永遠要當沙彌，不想要受大戒，能夠跟隨於舍利弗的身邊。
這叫做種種因緣，有很多種的因緣。我們在日常的生活中，沒有離開語默動靜，人我是非，全部無不都是在開口動舌中，我們要時時顧好我們的心。
所以，眾生就是愚鈍，一直無法去體會，哪怕是過去修行，也是無法體會過去，何況我們現在。所以佛陀就要用，種種因緣、譬喻、言辭，諸法，很多的法，全都用這樣譬喻，讓我們能夠瞭解。
所以「方便」就是善巧之名。這個善巧就是方便，用種種的方法，善巧的理智來用，用這個方便來譬喻道理。所以說，如水隨方就圓，便以利導人，這就是方便。
方便：
是善巧之名
善巧者理智之用
隨方就圓
便以利導人
演說諸法：
依於一實理
演說諸法相
一切事物都是
由因緣和合而生
「演說諸法」，就是「依於一實理，演說諸法相」。佛陀用種種的因緣來譬喻，種種的言辭來說諸法，這全部都一定要依，就是有一個中心，這一乘之實理，這就是所有的萬法的中心，就是一實理。
「演說諸法」，用很紮實的道理，永遠都不會變。但是，眾生的根機不同，他必定要用種種的方法來譬喻。本來是「一」，「諸」就是很多，用很多因緣，種種譬喻，來講說一實法。
所以，「一切事物都是由因緣和合而生」，所有的事、物等等，都是由因緣和合。我們在日常生活，在何種環境，無不都是與因緣會合，所以我們要時時珍惜因緣。常常說，我們要對周圍的人人，要感恩、尊重、愛，因為我們全都有因緣，因緣會合而生。
所以下面這段（經）文又再說：「是法皆為一佛乘故。是諸眾生從諸佛聞法，究竟皆得一切種智。」
是法皆為
一佛乘故
是諸眾生
從諸佛聞法
究竟皆得
一切種智
《法華經方便品第二》
所有一切之法，無不都是因緣會合起來的。雖然是很多很多所會合來，一切天下萬事物理，非常非常的多，要將之會合成為一乘真理，讓大家能夠瞭解，回歸一佛乘。這也要靠我們人人，是不是有在用心呢？日常的生活中，我們有重視因緣會合嗎？我們在因緣不可思議的會合，我們是不是有珍惜、有感恩嗎？有尊重、愛嗎？
Explanations by Master Cheng-Yan
Subject: All Things Arise from Causes and Conditions (因緣而生戒慎三業)
Date: April. 29. 2014
“Analogies and expressions use one thing to enter to another use the simple to help people see the profound, use the moving free to help people see the wind, use the shape of a fan to depict the moon. These are expressions and analogies.”
I may use various methods to explain a particular matter or teaching, but do you understand what I am saying? No? Then let me make a compassion for you. I will explain a teaching and some matter, then use this matter as an analogy for the Dharma. So, we “use one thing,” make use of something, to help others understand the underlying principle of some other matter. Based on this example, we can actually understand all kinds of different matters because their underlying principles are the same. Sometimes, the principle is so profound that the more analogies we hear, the more confusing it becomes. What should we do with such profound principles? “Use the simple to help people see the profound.” Simple things can be used to explain profound principles.
Out of His compassion, the Buddha uses analogies to explain principles and gives us simple examples to teach us the very profound, ultimate truths of the One Vehicle. So, He gives profound or simple [teachings] depending on our capabilities. If we can see the trees swaying, we can infer that the wind is blowing. If the wind is blowing lightly, the trees will sway gently. If the wind is blowing strongly, the trees will bend and even stronger wind will uproot the tree.
So, we “use the moving tree to help people see the wind.” [Moving trees] enable us to determine the power of the wind. [Wind] is something we cannot see. Exactly how powerful is this force? We do not know. We always need to use another object to measure its strength. How does this apply to the moon? What does the moon look like? “Use the shape of a fan to depict the moon.” The moon is round like two fully opened hand fans joined together. This describes roundness. After the 15th day of the lunar month, the moon gradually wanes and may take the shape of just one fan.
So, we “use the shape of a fan to depict the moon” to help people know whether the moon is full, hall, crescent-shaped or so on. Again, making analogies is one of the various methods used by the Buddha to explain principles with matters or objects. Therefore, we must be very grateful and respect Him deeply. We have the potential to understand the Buddha’s teachings, so we must be mindful.
In the previous passage of the sutra text, the Buddha called to Sariputra and said, “Sariputra, all Buddhas of the past, with infinite, countless skillful means, with various causes and conditions, with analogies and expressions, have proclaimed all Dharma to sentient beings.” The Buddha uses various methods to draw analogies with various causes and conditions.
Sometimes we talk about causes and conditions; In our daily living, our every action [creates] causes and conditions.During the time of the Buddha, there was a group of merchants in the Kingdom of Sarcastic who stockpiled food to trade.As they took a break on their journey, a hungry dog saw these merchants resting.They were all tired and soundly fell asleep.When he saw the baskets of food on the ground, he bit down on something and pulled it out.It turned out to be a piece of meat.As he took the meat and began to eat it, suddenly one of the merchants woke up and saw something they worked so hard to acquire, this meat they were going to sell, being chewed up and eaten by this dog.He got really angry, picked up a bamboo pole and beat this dog until his legs were broken, and he lay on the ground, whining.
That day, Sariputra just happened to pass by with his alms bowel in hand.At that moment, he felt very sad, so he gave the dog the rice from his alms bowl.The dog ate the food, and afterwards, he looked at Sariputra with gratitude.He seemed to be very grateful, then he passed away.Then over a year passed, nearly two, and Sariputra went to a certain village for alms.An elder opened the door in one of the houses, and when he saw Sariputra, he respectfully prostrated and greeted him.The elder asked Sariputra, “Honorable Sariputra, on your journeys, is there no young novice to accompany you?”Sariputra said, “No, but hope there is a young novice that has such karmic affinity with me.”The elder said, “I have only one child, who is not even a year old.
Sariputra said, “If this the case, when this young child is older, when this young child is older, will you really give him to me?The elder said, “When my child is older, I am willing got give him to you to follow you and become your novice.After another seven years passed, Sariputra passed through this place again.The elder opened the door, and when he saw Sariputra again, he very happily told him, “Venerable one, I still remember what I said seven years ago.Since I made that promise to you, He is now over seven years old.If you are willing, I will give this child to you.”
Sariputra happily accepted.This child was very adorable, smart and with sharp capabilities.He followed Sariputra to [enter] the Sangha and engage in spiritual practice with everyone else.He attained realizations easily.
One day, he suddenly wondered, “How did I come to be this blessed?How was I able to come with Sariputra to this Sangha to follow the Buddha and engage in spiritual practice?”He sat down to contemplate this carefully.He saw, in his past life, a dog who was about to pass away and the rice Sariputra offered him from his alms bowl.
Based on this memory, he realized. “So, I was that dog”. “So, Venerable Sariputra, at the moment of my greatest pain, comforted me and showed me kindness. I should aspire and vow to follow him for the rest of my life”. Therefore, when he grew up, he told everyone, “I do not want to be ordained. I want to forever remain a novice and stay by Sariputra’s side”. When Ananda heard this , he found this strange. So, he asked the Buddha, “What exactly is the karmic affinity between this novice, Kunti, and Sariputra?” The Buddha then explained the karmic affinity between Kunti and Sariputra.
He said that during Kasyapa Buddha’s time, among a group of spiritual practitioners, there was an elderly bhiksus who was virtuous and esteemed and advanced in his spiritual practice. But because he was old, his voice was hoarse. A young bhiksu was very mischievous and loved to play pranks, so he often spoke carelessly. Every time he heard this elderly bhiksus chanting, he would laugh and say, “That sounds like a dog barking”. The elderly bhiksus was very compassionate, so he said to this young bhiksus, “Young bhiksus, your mocking does not anger me; on the contrary, I will always protect you”. The Buddha explained at this point that the elderly bhiksus was now Sariputra and the young bhiksus back then was later the dog and is Kunti today. This was the karmic connection between them. Though becoming a monastic at an early age, [that bhiksus] refused to refrain from committing karma of speech, mind and body. Thus, he was later born as a dog. Sariputra compassionately relieved his suffering, so it makes sense that he vowed to remain his novice forever and did not want to be ordained. This way, he could stay by Sariputra’s side. This is an example of various causes, conditions. There are many kinds of cause and conditions.
In our daily living, we are constantly either speaking or being silent, moving or being still. All interpersonal conflicts are created by the words we say, so we must constantly take good care of our minds.
Yet, we sentient beings are foolish and dull, so we cannot realize this. Even if we practiced in the past, we may not realize what happened back then, let alone understand the things happening now. So, the Buddha utilizes various causes and conditions, analogies and expressions. In all Dharma, in His many varied teachings, [the Buddha] employs analogies to help us understand. Thus, “skillful” is another way of saying suitable.
Suitable means are skillful means He applied various methods and used ultimate wisdom of suitable principles to skillfully draw analogies to the truth. So, these means are like water and take the shape of their container to conveniently benefit and guide people. This describes skillful means. To proclaim all teachings is to explain the appearance of all things according to the principles of the One Reality. All things arise through the convergence of causes and conditions.
To proclaim all teachings is to “explain the appearance of all things according to the principles of the One Reality”. The Buddha utilizes various causes and conditions as analogies and utilizes various expressions to teach the Dharma.
All these [examples] must be based on something, on a core principle, the true principle of the One Vehicle. At the center of all things is the principle of the One Realty. To “proclaim all teachings, [the Buddha[] utilizes very solid principles that will never change. But sentient beings have various capabilities, so He utilizes various methods to draw analogies. Originally, it is about the “one.” “All” means there are many. The Buddha utilizes many causes and conditions and various analogies to teach the One Reality.
So, “all things arise through the convergence of causes and conditions.” All thing and objects, etc., arise through the convergence of causes and conditions.in our daily living, no matter what environment we are in, everything arises from the convergence of causes and conditions.
So, we must always cherish causes and conditions. I always say that we have to treat those around us with gratitude, respect and love because it is all of our causes and conditions converging that allow things to arise.
So, the following section of the text reiterates, “These teachings are all for the sake of the Buddha’s One Vehicle. All these sentient beings, having heard the teachings from all Buddhas, ultimately attained all-encompassing wisdom.”
All things arise from the convergence of causes and conditions. The convergence of many factors gives rise to many matters, objects and principles. All these principles are combined into the true principles of the One Vehicle to help us all understand how we can return to the One Buddha Vehicle.
This also depends on whether we are mindful. In our daily living, do we pay attention to the convergence of causes and conditions? Do we cherish the inconceivable convergence of these causes and conditions? Do we feel gratitude, respect and love?
Everyone, we must be mindful. It does not matter if the causes and conditions. Are positive or negative. When people around us create negative causes or create negative conditions, we must also be grateful to them, and even respect them and respect the convergence of causes and conditions.
Thus, we must develop even greater respect. Regardless of how much certain people distress us, we must still respect them for honing our spiritual aspirations and [pushing us to be] broad-minded. If we can broaden our minds, we can still face those who pressure us with respect. The goal of having respect is to love. No matter what, we must love others.
We just hear about the karmic connection between Sariputra and Kunti during the time of Kasyapa Buddha. The elderly bhiksu was experienced in his practice. The young man did not show him respect. With a comment here and there, he constantly mocked him. But the elderly bhiksu continued to have gratitude, respect and live for him. “Young man, though you behave this way, I still forgive you. You have created karma of speech, but I will always care for you.” Doesn’t this show gratitude, respect and love?
Because of the law of karma, all of us really must be mindful and respect the various causes and conditions that guide us to the Buddha-Dharma of the One Vehicle. Everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「譬喻言辭，託此比彼，寄淺訓深，動樹訓風，舉扇喻月，故言譬喻。」
⊙「舍利弗！過去諸佛以無量無數方便，種種因緣，譬喻言辭，而為眾生演說諸法。」《法華經方便品第二》
⊙方便：是善巧之名，善巧者理智之用。隨方就圓，便以利導人。
⊙演說諸法：依於一實理，演說諸法相。一切事物都是由因緣和合而生。
⊙「是法皆為一佛乘故。是諸眾生從諸佛聞法，究竟皆得一切種智。」
【證嚴上人開示】
「譬喻言辭，託此比彼，寄淺訓深，動樹訓風，舉扇喻月，故言譬喻。」
譬喻言辭
託此比彼
寄淺訓深
動樹訓風
舉扇喻月
故言譬喻
這是用種種的方式，這件事情這個法，告訴你，你聽懂嗎？聽不懂，來，再為你作個譬喻。說給你聽這個法、這件事情，這件事就是來譬喻這個法，所以「託此」——託這個事，告訴你，讓你瞭解那個道理，就是這件事情；這件事情的舉例，那就是千差萬別的事情，都是如此道理，源就是出自這個道理。
有時候道理深的，愈是譬喻，愈是聽不懂。深，這麼深的道理，要怎麼辦呢？「寄淺訓深」，藉淺的事情向你解釋深的道理。佛陀的慈悲，用這個事譬喻那個道理，用這個淺的事物要來為我們開示，很深奧的一乘實相的真理，這個深淺，應我們的根機。
用眼睛看到樹木在搖，就知道那是風吹的。輕輕地吹，那就是樹梢搖；若是重重地吹，樹就會傾斜；再重吹，連根拔起。這就是「動樹訓風」，讓我們知道風力。風的力量，這是看不見的東西，力到底有多大？不知道；總是要用物，有這個東西來測量它的輕重之力。
若這樣說，那到底月呢？月長什麼樣子？就「舉扇喻月」。月就是這樣圓的，是二支扇子這樣展開結合起來，這樣就是圓；過(農曆)十五(日)的月，慢慢地，月就慢慢消，剩(如)一片扇子。所以說「舉扇喻月」，讓人知道月有圓的，半月、彎彎的月等等。
再來，這種譬喻，這就是佛陀用種種的方法、種種的事物來比那個道理。所以，我們要用很感恩的心，很恭敬的心，我們能夠瞭解諸佛的教法，所以我們必定要用心。
在前面我們那段（經）文，佛陀喚舍利弗，說：「舍利弗！過去諸佛以無量無數方便，種種因緣，譬喻言辭，而為眾生演說諸法。」
舍利弗
過去諸佛
以無量無數方便
種種因緣
譬喻 言辭
而為眾生
演說諸法
《法華經方便品第二》
佛陀就是這樣，用種種的方法來譬喻，種種因緣。有時候講因緣，日常生活中，舉止動作中，無不都是因緣。
在佛的時代，在舍衛國有一群商人，這樣經商，備辦著很多的食物要去貿易，就是說要去賣，在中途休息時，一隻狗肚子很餓，看到這些商人在那裡休息，大家累了，打瞌睡，睡著了。這隻狗看到地上，一籮一籮的食物，牠就用嘴把它咬出來，原來是一片的肉類，就咬出去，在那裡吃。忽然間，這個商人醒來時，看到辛辛苦苦買來的肉，要拿去賣，這些肉類的東西，被這隻狗這樣拖去吃、啃，很生氣，扁擔拿起來就對這隻狗打，打得這隻狗的腳也斷了，在地上悲鳴。
舍利弗他那一天，正好要托缽，經過了，他感覺到很不捨，將他托缽中的這缽飯，拿給這隻狗吃。這隻狗就吃了，吃了之後，那種感恩的眼光，注視著舍利弗，這隻狗好像很感恩，在此時，這隻狗斷氣了。
已經又過了一年多的時間，將近二年，舍利弗又入村莊去托缽。當中，有一位長者開門，看到舍利弗，很恭敬頂禮、問安。長者就問舍利弗說：「舍利弗尊者，您出門身邊沒有小沙彌，和您作伴嗎？」舍利弗就說：「沒有。我也是很期待有。是不是有這樣的小沙彌，與我有緣？」這位長者就說：「我才一個孩子而已，出生還未滿周歲。」舍利弗就說：「若是這樣，還未滿周歲的孩子，將來大一點，您能布施給我嗎？」長者就說：「等我這個孩子若大一點，我願意布施，跟隨在您的身邊，為您的沙彌。」
又經過七年後，舍利弗又是從此處過，長者開門，又是再看到舍利弗，很高興，就告訴舍利弗說：「尊者，我記得七年前，向您說的話，我既然承諾您，答應您，願意將我的孩子布施給您，今年也已經是七歲多了，您若是願意，我就將這個孩子就捐給您了。」舍利弗歡喜接受。
這個孩子長得很可愛，聰明利根，隨著舍利弗在僧團中，跟著大家修行。他的覺悟，悟性很強，有一天，他忽然間想：我到底是什麼福，我如何能隨舍利弗，在這個僧團中跟隨著佛陀，這樣在修行？他坐下來，好好來想，好像在他的宿命中，看到那隻狗，將要臨終之時，舍利弗給他托缽回來的一缽飯。在記憶中，他自己就知道，原來我是那隻狗，原來舍利弗尊者，在我最痛苦時，來膚慰我，來惠施我。我應該要發心立願，終生跟隨。
就這樣，他就到長大時，告訴大家：我不要受大戒，我要永遠就要持沙彌戒，永遠就是要跟在舍利弗的身邊。阿難聽了，覺得很奇怪，去請教佛陀，到底這個沙彌均提，到底與舍利弗他是什麼因緣？佛陀開始就向大家說出了，均提沙彌與舍利弗的因緣。
說在迦葉佛的時代，有一群修行者，這群修行者中，有一位就是年邁比丘，德高望重，很有修行，不過他年紀大了，發出的聲音很沙啞。一位年輕的比丘，真的很調皮，很愛惡作劇，所以不守口業，每次若聽到這位老比丘，發出聲音在唱誦，他就在那裡笑說：「這好像狗在吠。」這位老比丘，他就很慈悲，向這位年輕的比丘說：「年輕的比丘，你這樣笑我，我不會生氣，我還是永遠都會保護你。」
佛陀說至此，就說：那位老比丘，就是現在的舍利弗；那隻狗，就是那時候年輕的比丘，現在的均提，(前生)就是那隻狗。這有這樣的因緣。
雖然出家年輕，不肯守口業、意業、身業，所以他也再墮落當狗，舍利弗這分的慈悲救拔，所以難怪他要發願，永遠要當沙彌，不想要受大戒，能夠跟隨於舍利弗的身邊。
這叫做種種因緣，有很多種的因緣。我們在日常的生活中，沒有離開語默動靜，人我是非，全部無不都是在開口動舌中，我們要時時顧好我們的心。
所以，眾生就是愚鈍，一直無法去體會，哪怕是過去修行，也是無法體會過去，何況我們現在。所以佛陀就要用，種種因緣、譬喻、言辭，諸法，很多的法，全都用這樣譬喻，讓我們能夠瞭解。
所以「方便」就是善巧之名。這個善巧就是方便，用種種的方法，善巧的理智來用，用這個方便來譬喻道理。所以說，如水隨方就圓，便以利導人，這就是方便。
方便：
是善巧之名
善巧者理智之用
隨方就圓
便以利導人
演說諸法：
依於一實理
演說諸法相
一切事物都是
由因緣和合而生
「演說諸法」，就是「依於一實理，演說諸法相」。佛陀用種種的因緣來譬喻，種種的言辭來說諸法，這全部都一定要依，就是有一個中心，這一乘之實理，這就是所有的萬法的中心，就是一實理。
「演說諸法」，用很紮實的道理，永遠都不會變。但是，眾生的根機不同，他必定要用種種的方法來譬喻。本來是「一」，「諸」就是很多，用很多因緣，種種譬喻，來講說一實法。
所以，「一切事物都是由因緣和合而生」，所有的事、物等等，都是由因緣和合。我們在日常生活，在何種環境，無不都是與因緣會合，所以我們要時時珍惜因緣。常常說，我們要對周圍的人人，要感恩、尊重、愛，因為我們全都有因緣，因緣會合而生。
所以下面這段（經）文又再說：「是法皆為一佛乘故。是諸眾生從諸佛聞法，究竟皆得一切種智。」
是法皆為
一佛乘故
是諸眾生
從諸佛聞法
究竟皆得
一切種智
《法華經方便品第二》
所有一切之法，無不都是因緣會合起來的。雖然是很多很多所會合來，一切天下萬事物理，非常非常的多，要將之會合成為一乘真理，讓大家能夠瞭解，回歸一佛乘。這也要靠我們人人，是不是有在用心呢？日常的生活中，我們有重視因緣會合嗎？我們在因緣不可思議的會合，我們是不是有珍惜、有感恩嗎？有尊重、愛嗎？
Explanations by Master Cheng-Yan
Subject: All Things Arise from Causes and Conditions (因緣而生戒慎三業)
Date: April. 29. 2014
“Analogies and expressions use one thing to enter to another use the simple to help people see the profound, use the moving free to help people see the wind, use the shape of a fan to depict the moon. These are expressions and analogies.”
I may use various methods to explain a particular matter or teaching, but do you understand what I am saying? No? Then let me make a compassion for you. I will explain a teaching and some matter, then use this matter as an analogy for the Dharma. So, we “use one thing,” make use of something, to help others understand the underlying principle of some other matter. Based on this example, we can actually understand all kinds of different matters because their underlying principles are the same. Sometimes, the principle is so profound that the more analogies we hear, the more confusing it becomes. What should we do with such profound principles? “Use the simple to help people see the profound.” Simple things can be used to explain profound principles.
Out of His compassion, the Buddha uses analogies to explain principles and gives us simple examples to teach us the very profound, ultimate truths of the One Vehicle. So, He gives profound or simple [teachings] depending on our capabilities. If we can see the trees swaying, we can infer that the wind is blowing. If the wind is blowing lightly, the trees will sway gently. If the wind is blowing strongly, the trees will bend and even stronger wind will uproot the tree.
So, we “use the moving tree to help people see the wind.” [Moving trees] enable us to determine the power of the wind. [Wind] is something we cannot see. Exactly how powerful is this force? We do not know. We always need to use another object to measure its strength. How does this apply to the moon? What does the moon look like? “Use the shape of a fan to depict the moon.” The moon is round like two fully opened hand fans joined together. This describes roundness. After the 15th day of the lunar month, the moon gradually wanes and may take the shape of just one fan.
So, we “use the shape of a fan to depict the moon” to help people know whether the moon is full, hall, crescent-shaped or so on. Again, making analogies is one of the various methods used by the Buddha to explain principles with matters or objects. Therefore, we must be very grateful and respect Him deeply. We have the potential to understand the Buddha’s teachings, so we must be mindful.
In the previous passage of the sutra text, the Buddha called to Sariputra and said, “Sariputra, all Buddhas of the past, with infinite, countless skillful means, with various causes and conditions, with analogies and expressions, have proclaimed all Dharma to sentient beings.” The Buddha uses various methods to draw analogies with various causes and conditions.
Sometimes we talk about causes and conditions; In our daily living, our every action [creates] causes and conditions.During the time of the Buddha, there was a group of merchants in the Kingdom of Sarcastic who stockpiled food to trade.As they took a break on their journey, a hungry dog saw these merchants resting.They were all tired and soundly fell asleep.When he saw the baskets of food on the ground, he bit down on something and pulled it out.It turned out to be a piece of meat.As he took the meat and began to eat it, suddenly one of the merchants woke up and saw something they worked so hard to acquire, this meat they were going to sell, being chewed up and eaten by this dog.He got really angry, picked up a bamboo pole and beat this dog until his legs were broken, and he lay on the ground, whining.
That day, Sariputra just happened to pass by with his alms bowel in hand.At that moment, he felt very sad, so he gave the dog the rice from his alms bowl.The dog ate the food, and afterwards, he looked at Sariputra with gratitude.He seemed to be very grateful, then he passed away.Then over a year passed, nearly two, and Sariputra went to a certain village for alms.An elder opened the door in one of the houses, and when he saw Sariputra, he respectfully prostrated and greeted him.The elder asked Sariputra, “Honorable Sariputra, on your journeys, is there no young novice to accompany you?”Sariputra said, “No, but hope there is a young novice that has such karmic affinity with me.”The elder said, “I have only one child, who is not even a year old.
Sariputra said, “If this the case, when this young child is older, when this young child is older, will you really give him to me?The elder said, “When my child is older, I am willing got give him to you to follow you and become your novice.After another seven years passed, Sariputra passed through this place again.The elder opened the door, and when he saw Sariputra again, he very happily told him, “Venerable one, I still remember what I said seven years ago.Since I made that promise to you, He is now over seven years old.If you are willing, I will give this child to you.”
Sariputra happily accepted.This child was very adorable, smart and with sharp capabilities.He followed Sariputra to [enter] the Sangha and engage in spiritual practice with everyone else.He attained realizations easily.
One day, he suddenly wondered, “How did I come to be this blessed?How was I able to come with Sariputra to this Sangha to follow the Buddha and engage in spiritual practice?”He sat down to contemplate this carefully.He saw, in his past life, a dog who was about to pass away and the rice Sariputra offered him from his alms bowl.
Based on this memory, he realized. “So, I was that dog”. “So, Venerable Sariputra, at the moment of my greatest pain, comforted me and showed me kindness. I should aspire and vow to follow him for the rest of my life”. Therefore, when he grew up, he told everyone, “I do not want to be ordained. I want to forever remain a novice and stay by Sariputra’s side”. When Ananda heard this , he found this strange. So, he asked the Buddha, “What exactly is the karmic affinity between this novice, Kunti, and Sariputra?” The Buddha then explained the karmic affinity between Kunti and Sariputra.
He said that during Kasyapa Buddha’s time, among a group of spiritual practitioners, there was an elderly bhiksus who was virtuous and esteemed and advanced in his spiritual practice. But because he was old, his voice was hoarse. A young bhiksu was very mischievous and loved to play pranks, so he often spoke carelessly. Every time he heard this elderly bhiksus chanting, he would laugh and say, “That sounds like a dog barking”. The elderly bhiksus was very compassionate, so he said to this young bhiksus, “Young bhiksus, your mocking does not anger me; on the contrary, I will always protect you”. The Buddha explained at this point that the elderly bhiksus was now Sariputra and the young bhiksus back then was later the dog and is Kunti today. This was the karmic connection between them. Though becoming a monastic at an early age, [that bhiksus] refused to refrain from committing karma of speech, mind and body. Thus, he was later born as a dog. Sariputra compassionately relieved his suffering, so it makes sense that he vowed to remain his novice forever and did not want to be ordained. This way, he could stay by Sariputra’s side. This is an example of various causes, conditions. There are many kinds of cause and conditions.
In our daily living, we are constantly either speaking or being silent, moving or being still. All interpersonal conflicts are created by the words we say, so we must constantly take good care of our minds.
Yet, we sentient beings are foolish and dull, so we cannot realize this. Even if we practiced in the past, we may not realize what happened back then, let alone understand the things happening now. So, the Buddha utilizes various causes and conditions, analogies and expressions. In all Dharma, in His many varied teachings, [the Buddha] employs analogies to help us understand. Thus, “skillful” is another way of saying suitable.
Suitable means are skillful means He applied various methods and used ultimate wisdom of suitable principles to skillfully draw analogies to the truth. So, these means are like water and take the shape of their container to conveniently benefit and guide people. This describes skillful means. To proclaim all teachings is to explain the appearance of all things according to the principles of the One Reality. All things arise through the convergence of causes and conditions.
To proclaim all teachings is to “explain the appearance of all things according to the principles of the One Reality”. The Buddha utilizes various causes and conditions as analogies and utilizes various expressions to teach the Dharma.
All these [examples] must be based on something, on a core principle, the true principle of the One Vehicle. At the center of all things is the principle of the One Realty. To “proclaim all teachings, [the Buddha[] utilizes very solid principles that will never change. But sentient beings have various capabilities, so He utilizes various methods to draw analogies. Originally, it is about the “one.” “All” means there are many. The Buddha utilizes many causes and conditions and various analogies to teach the One Reality.
So, “all things arise through the convergence of causes and conditions.” All thing and objects, etc., arise through the convergence of causes and conditions.in our daily living, no matter what environment we are in, everything arises from the convergence of causes and conditions.
So, we must always cherish causes and conditions. I always say that we have to treat those around us with gratitude, respect and love because it is all of our causes and conditions converging that allow things to arise.
So, the following section of the text reiterates, “These teachings are all for the sake of the Buddha’s One Vehicle. All these sentient beings, having heard the teachings from all Buddhas, ultimately attained all-encompassing wisdom.”
All things arise from the convergence of causes and conditions. The convergence of many factors gives rise to many matters, objects and principles. All these principles are combined into the true principles of the One Vehicle to help us all understand how we can return to the One Buddha Vehicle.
This also depends on whether we are mindful. In our daily living, do we pay attention to the convergence of causes and conditions? Do we cherish the inconceivable convergence of these causes and conditions? Do we feel gratitude, respect and love?
Everyone, we must be mindful. It does not matter if the causes and conditions. Are positive or negative. When people around us create negative causes or create negative conditions, we must also be grateful to them, and even respect them and respect the convergence of causes and conditions.
Thus, we must develop even greater respect. Regardless of how much certain people distress us, we must still respect them for honing our spiritual aspirations and [pushing us to be] broad-minded. If we can broaden our minds, we can still face those who pressure us with respect. The goal of having respect is to love. No matter what, we must love others.
We just hear about the karmic connection between Sariputra and Kunti during the time of Kasyapa Buddha. The elderly bhiksu was experienced in his practice. The young man did not show him respect. With a comment here and there, he constantly mocked him. But the elderly bhiksu continued to have gratitude, respect and live for him. “Young man, though you behave this way, I still forgive you. You have created karma of speech, but I will always care for you.” Doesn’t this show gratitude, respect and love?
Because of the law of karma, all of us really must be mindful and respect the various causes and conditions that guide us to the Buddha-Dharma of the One Vehicle. Everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment