20140623《靜思妙蓮華》服膺善法與善友（第332集）
⊙善惡隨緣轉，近善友知識，得銘記服膺，拳拳菩提心。
⊙「以諸緣譬喻，言辭方便力，令一切歡喜。或說修多羅，伽陀及本事，本生未曾有。」《法華經方便品第二》
⊙令一切歡喜：謂菩薩能以六度饒益有情，由此所作，心生歡喜。
⊙「修多羅」華譯契經。「契」是上契諸佛妙理，下契眾生根機。又「經」如線的意思，貫穿法義，使不散失。
⊙「伽陀」為梵語直譯，華言諷頌，或名直頌。謂直以偈說法，不頌長行也。
【證嚴上人開示】
日常生活面對著周圍的境界，我們的心境是歡喜，或者是鬱悶？這就是在一天的時間，我們要對人做事等等，就是要先調整這念心。首先要調整的，那就是看到人，就要起歡喜心，聽到事情，我們就要發大心，不要有煩惱厭煩之心。
每一天，我們面對所有的境界，因為歡喜心，看人，人人都是善，輕安的心看事情，每件事情都是好事。無論何事都是一念心，向善的心都是好的事情。若是不歡喜的心，那今天所做的一切，都是不順利的事情，所以「善惡隨緣轉」。
其實，我們今天所面對，不歡喜的事情，不是現在開始，是我們過去就已經開始了。善惡的因緣引來了，我們今天、這輩子，所遇到的人、事、物。所以我們若能常常道理瞭解，無論何時接觸的人、事，我們就心平氣和。
我們要暸解，「善惡隨緣轉」。無論你遇到什麼境界，最好就是要培養，於時時歡喜、時時感恩，那就輕安自在了。
我們這輩子要如何歡喜、輕安？我們要知道，在我們的面前，人人都是我們的善友知識。無論他對我們是何種態度，無論他用何種意念來對我們，我們全都要用感恩之心。所以佛教中，才會常常說，雖然是逆境，也是在成就我們，要如何調伏來我們的心，要如何來訓練我們，瞋怒的脾氣如何調伏下來，這也是我們的善知識。
不要說我看到他，我就很生氣。聽到他在講話，一點都沒道理。我對這個人，不中意，不歡喜。不可，不可有這種的，這樣就會結到惡緣了。哪怕他是愚昧，所說的話不合道理，我們也要感恩，這是我們的善知識。這種沒有道理，我們聽了瞭解，這個不能做，我們就會提起警惕之心。
哪怕是這種人在我們的面前，我們也要將他當做是善知識，何況真心在教育我們的人，真心在引導我們的人，這是真善友，也是真善知識。
我們若抱著這樣的心，日常生活，我們就沒有過不去的事情。無論何種事情，尤其是學佛、聽法，我們要，「得銘記服膺，拳拳菩提心」。這種的善友知識，來教育我們的時候，無論是在講佛法，或者是在言談中，對我們有幫助的，我們要常常記得，一定要「銘記服膺」，當作是在教育我們的話，我們要時時記住。
古時候有句話說，得一善拳拳服膺。這也是過去我常在說的，一件善法，我們要常常守護於我們的心。我們的心在此境界中，我們才能選擇好壞的事情。
善惡隨緣轉
近善友知識
得銘記服膺
拳拳菩提心
就如在佛經中，也有這樣的一段故事。一位在種花的人，種花維持他的生活。有一天，他採收到一些花，他拿去市集開始要賣，那期間有一位外道教的人，就來跟他說：來，你這盆花要多少錢？」開始開出了價錢。旁邊又來了一位長者，這位長者就是須達多長者，他就說：「這樣的價錢，讓我買。」外道教就說：「這個價錢，我還能再增價，我來買。」須達多長者說：「不要啦，讓給我。我能再加一倍的價錢。」這樣在那裡爭競價錢，要買這盆花。
這位賣花的人就問說：「請問，您們為何這麼需要這盆花？」外道教的人就說：「我今天要祭祀，祭天，我需要這盆花來奉祀天神，我要求福。」他就又問須達多長者，「長者，您(為何要)買這盆花呢？」他就說：「我這時候要去見世尊，我正想要買一盆花，表達我對佛的恭敬。」這位賣花的人就問：「佛到底是什麼樣的人？又不是天，又不是神，只是一個人，為什麼您要用這麼恭敬的心？」
須達多長者就說：「這位雖然是人間的人，不過他已經是覺悟之人，他透徹，透徹一切萬物真理，他能指導人人，一個正確方向的大道走，使這些迷茫的眾生能夠覺悟。」這位賣花的人，他認識城中的長者須達多，他想：須達多長者是一位人格者，平時是一位很穩重的人，絕對不會為了一盆花，與外道修行者這樣在爭價錢，要能夠買到這盆花。應該是須達多長者所說的，這位佛是大覺者。
「我只是一個種花賣花的人而已，我能有機會見到佛，這位大覺者嗎？」須達多長者就說：「可以。我可以引進你來去見佛。」這位賣花的人，趕緊將花捧起來，說：「這盆花，兩位我都不賣。我要自己親自去見佛，這位大覺者。我能用自己種的花，虔誠獻花。」就這樣，他隨著須達多長者，到祇園精舍去了。
這位賣花的人遠遠見到佛，心生歡喜，非常踴躍的心，抱著這分清淨、踴躍、歡喜之心，慢慢接近佛的面前。長者跪下來禮佛，他也跪下來禮佛，在那瞬間，他作一想：佛陀這麼莊嚴！他這樣閉起了眼睛，闔起來好像是一個境界，這個境界好像這些花，忽然間飛起來了，好像這花在佛的周圍，花瓣散落在佛的周圍，結成了子像一個(花)蓋一樣，這樣遮於佛的頭頂。他的心很歡喜，很莊嚴的道場。
這只是一念間，闔一下眼，這個境界就這樣出來了。很歡喜，滿心清淨光明的境界。抬頭看到佛，佛陀對他微笑。這位賣花的人，將花供佛。佛陀歡喜接受。佛陀問他，說：「賣花人，你供佛有何願望嗎？」
他轉一個念，他就向佛這樣說：「假如要說我心中有願的話，我只求，只求將來能與佛一樣，能夠去修行。然後，但願我將來，對著芸芸的眾生，還未皈依的人，我讓他有機會能夠皈依正法。若是有苦難，有苦，沒有人救的人，有病，沒有醫藥的人，我能夠幫助他。若是有滿心煩惱，不得解脫的人，我能夠給他依靠，引度他，能夠解脫。我若能夠來生有這樣的機會，我就已經很滿足了。」佛陀歡喜，這正是修行者。
這是一場很歡喜的法會。這只是一位賣花農來獻花，能夠引起了全場的人，要聽法的人的歡喜心。而這個人，他感恩的是，引度他來的須達多長者，能夠見到佛，用這麼清淨的心付出。
所以要得到因緣、善友，不是很困難。在街上賣花，能夠出這麼多錢、這麼多錢，他就懂得去選擇，我應該要選擇何種善友，讓我有機會。所以錢，他不貪，但是對這種善友的引度，他很珍惜，所以他能將這盆，這樣花捧去佛前，供佛。這也就是親近善友知識，也能及時把握，這樣去發揮他的良能。
總而言之，學佛，在人間，應該要時時把握境界，無論何人、何事。常常告訴大家一句話：「把握當下，恆持剎那。」你永恆能夠成就的志業，也是在那一念間。
所以《法華經》中又這麼說，「以諸緣譬喻」。有很多因緣可以譬喻。就如那個因緣，佛的時代那個因緣。我們也能夠去瞭解，這種為善要及時，見到人，全都是我們的善知識，都能夠引度我們的人。所以，這我們也能應用來做譬喻，及時把握此因緣。
所以，佛以言辭方便力，種種的因緣會合，佛陀所說之法，都是有力量，都是能夠成就一切眾生。
以諸緣譬喻
言辭方便力
令一切歡喜
或說修多羅
伽陀及本事
本生未曾有
《法華經方便品第二》
無論是小乘法，中乘的道理，無不都是為了，要引度到大乘境界的程度，所以這都是用言辭方便，「令一切歡喜」。無論何種根機之人，所得到的都是歡喜，歡喜接受，歡喜信受奉行。這是佛為眾生說法，讓任何一位眾生所接收到都能夠歡喜。
讓眾生能夠歡喜，佛所說之法有種種的方法，現在我們要知道，「或說修多羅，伽陀及本事、本生未曾有」。這是瞭解、歡喜，接下來的法。
歡喜什麼呢？因為佛，不是天生下來就是佛，他是於生生世世不斷修行、精進，一念心，那就是發菩提心，行菩薩道，所以，生生世世，無不都是遍布六道，救濟、度化苦難眾生，因此稱為菩薩。
所以，菩薩能以六度，在此六度，就是布施、持戒、忍辱等等，這個的方法饒益有情，因此所造的一切，與很多的眾生結很多的好緣。
要度眾生要先令人歡喜。聽到你說話，歡喜；看到你的人，歡喜；聽到你的名，歡喜；聽到……，很多。無論是見聞都能夠利益人。
因為讓人聽到，讓人看到，或者是口口相傳聽到，人家都會歡喜，所以這稱為「令一切歡喜」。
令一切歡喜：
謂菩薩能以六度
饒益有情
由此所作
心生歡喜
再接下來就說，「或說修多羅」。用種種方便的力量、言辭，來讓大家歡喜。所說的話，所說的法，不離「修多羅」。何謂「修多羅」？不是阿修羅，叫做「修多羅」。「修多羅」就是經，這是梵文譯過來的。
修多羅
華譯契經
契是上契諸佛妙理
下契眾生根機
又經如線的意思
貫穿法義
使不散失
「修多羅」，用我們的華言，我們的中文翻譯，叫做契經。「契」就是契合的意思。契「上契諸佛妙理」。諸佛，不只是釋迦佛，所有所有過去、現在、未來的，佛的道理，「契」就是很契合這個道理。
其實，「契」本身就已經是道理，它是與道理不離開，所以，「契」，「上契諸佛妙理」。諸佛的心懷，諸佛的智慧，諸佛如來的本性，這全都是稱為妙，含藏著微妙的道理存在，所以能夠非常契合經典。
「下契眾生根機」。因為這是，這條路，從聖人通徹到凡夫的道路，從佛的心一直通徹到眾生的心，從凡夫的境界，要通徹到佛的境界，這叫做「經」，叫做「道」，叫做路。所以它能「上契諸佛妙理，下契眾生根機」。
再者「經」，就譬喻線一樣，線的意思。看那個珠，寶珠，我們要讓它這樣串連起來，就要有一條線。字字珠璣，此法一段一段，要如何將它連串起來，這就如線一樣，好好將它編輯起來，讓此法能夠貫穿。這就是譬喻，就是叫做「修多羅」。
「伽陀」那就是梵語，「伽陀」華言譯作諷頌。我們在誦經，或者是以偈，或者是直頌，一直頌下去，或者是以偈來說法，就是不用長行文。
伽陀
為梵語直譯
華言諷頌
或名直頌
謂直以偈說法
不頌長行也
總而言之，經，有長行文的經，有偈頌的經典，無不都是要讓我們更加瞭解，讓我們重複記得住。所以，我們必定要銘記，要好好記於心，拳拳服膺。平常的善知識，我們要好好珍惜，這個因緣、善知識，好好將此法放在我們的心，不要一下就讓它散失掉，要如這條線貫穿起來。每一天所受的法，我們都要好好貫穿。所以要時時多用心。
Explanations by Master Cheng-Yan
Subject: Believe in Virtuous Dharma and Spiritual Friends (服膺善法與善友)
Date: June. 23. 2014
As we deal with our surroundings every day, are we happy? Or, are we depressed? Over the course of a day, as we deal with people and matters, we must first adjust our mindset. The first adjustment we must take is to feel happy whenever we see other people and develop great aspirations whenever we learn of matters. We must not give rise to afflictions or vexations.
As we deal with things every day, if we can view others with a happy mind, everyone is a good person. If we can deal with matters with a peaceful mind, every matter is a good thing. Everything depends on our minds. A mind inclined toward goodness sees everything as good. If we are not happy, then nothing we do today will go smoothly. So, “good and evil depend on conditions.”
Actually, all the unpleasant things we are dealing with today are not a result of what we are doing now, but what we have done in the past. Positive and negative causes and conditions have led us to the people and matters that we have encountered in this lifetime. So, if we can always [remember] this principle, we will always remain even-tempered, no matter what happens to us. We must realize that “good and evil depend on conditions.” No matter what challenges we encounter, it is best to cultivate a mindset of always being happy and grateful. Then we will be peaceful and at ease.
How can we happy and at peace in this life? We must learn that everyone we see is our spiritual and virtuous friend. No matter how they treat us, no matter how they feel about us, we must feel gratitude toward them. Thus, in Buddhism, we constantly say, “Even adversities help us to succeed” in taming our hearts and training ourselves to subdue our anger. Therefore, they are also our spiritual friends.
Do not think, “When I see him, I get very angry. Nothing he says makes any sense at all. I feel an aversion toward this person.” Do not have this kind of [mindset]. Otherwise, we will form negative conditions. Even if that person is foolish, and what he says is not an aligned with principles, we must still be grateful to him. He is our spiritual friend. If what he says makes no sense, we will know that we should not do what he says, and we will heighten our vigilance. Even if such a person is right in front of us, we also want to treat him as a spiritual friend, not to mention those who are sincerely teaching and guiding us. They are truly our spiritual and virtuous friends. If we have this mindset, then in our daily living, there will be nothing that we cannot handle.
No matter what we are doing, especially when we learn the Buddha-Dharma, “We must remember their words well and sincerely adhere to Bodhicitta.” When our spiritual and virtuous friends are teaching us, whether they are discussing the Buddha-Dharma or talking about everyday things, we must remember [the teachings] that are helpful to us. “We must remember their words well.” We must treat their words as teachings and constantly remember and sincerely adhere to them. There is an old saying, “Once we learn a good thing, we must sincerely adhere to it.” I have often repeated this saying as well. We must safeguard everything good within our minds. Only when we are in this state of mind can we choose [wisely] between good and bad things.
Good and evil depend on conditions. When we draw near spiritual and virtuous friends, we must remember their words and sincerely adhere to Bodhicitta.
In the Buddhist sutras, there is a story that illustrates this.There was a man who grew followers for a living.One day, he picked some flowers and took them to sell at the market.At that time, a non-Buddhist practitioner came over and asked him, “How much does this pot of flowers cost?”Then he named a price.Just then an elder, Venerable Sudatta, came up next to the man.He said, “I will buy it at this price.”The non-Buddhist practitioner said, “I am willing to pay more, let me buy it.”Venerable Sudatta said, “No, let me buy it.I am willing to double the price.”
In this way, they argued over the price of this pot of flowers.The flower seller said, “Why do you need this pot of flowers so much?”The non-Buddhist practitioner said, “Today, I am holding a ritual, so I need this pot of flowers as an offering to the gods, thus I can be blessed.”He then asked Venerable Sudatta, “Elder, what will you use these flowers for?”He said, “I’m going to see the World-Honored One.I want to buy this pot of flowers to show my respect to the Buddha.”
The flower seller said, “What kind of person is the Buddha?He is not a heavenly being, nor is He a god.He is just a person, why do you need to show Him so much respect?”
Venerable Sudatta said, “Although He is a person of this world, He is an enlightened person.He thoroughly understands the true principles of all things.He can guide everyone onto the right course, so lost sentient beings can be awakened.”
The flower seller recognized Venerable Sudatta and knew that he was person of good character, someone how was usually very self-composed.He would not arbitrarily haggle over a pot of flowers with a non-Buddhist practitioner.He must really want to buy it because this Buddha that Sudatta spoke of must really be the Great Enlightened One.
“I’m just a person who grows and sells flowers.Do I have the opportunity to see the Buddha, the Great Enlightened One?”
Venerable Sudatta said, “Yes, I can lead you to see the Buddha.”The flower seller quickly picked up the pot of flowers and said, “I will not sell these flowers to either of you.I’m going to visit the Buddha myself, this Great Enlightened One.I will reverently offer the flowers I grew to Him.”
Thus, he followed Sudatta to the Buddha’s abode.The flower seller saw the Buddha from afar and felt great joy and eagerness.With a pure, eager and joyful mind, he slowly approached the Buddha.When Sudatta knelt to pay his respects, he also knells and paid his respects to the Buddha.At that moment, he thought, “The Buddha is so dignified.”Then he closed his eyes and felt like he had been transported to another place.In this place, the flowers suddenly flew up and surrounded the Buddha.The flower petals fell all around Him and seemed to form a canopy on top of His head.His mind was truly in a joyful spiritual state.
All this happened in an instant.Upon closing his eyes, this state appeared a state full of joy, purity and radiance.Then he [opened his eyes], looked up and saw the Buddha smiling.The flower seller presented the pot of flowers to the Buddha. The Buddha accepted it joyfully and then asked him, “Flower seller, in making this offering, is there something you hope for?”A thought came to him, and he told the Buddha, “If there is anything I sincerely wish for, it is that, in the future, I can be like You and engage in spiritual practice. After that, I hope that when I meet the multitudes of sentient beings who have no taken refuge, I can give them the chance to take refuge in the Right Dharma. If someone is suffering and no one is helping, is someone is ill and has no medication, I want to be able to help them. If someone is filled with afflictions and cannot escape them, I want them to be able to rely on me and allow me to guide them to liberation. If I have the chance to do this in the future, I will be very content”.
The Buddha was joyful, as this man was a true spiritual practitioner. This became a very joyful Dharma-assembly. The arrival of a single flower seller inspired joy in the entire assembly of people listening to teachings. And this person was grateful for Venerable Sudatta, who led him here, so he could see the Buddha and make this offering with a pure heart.
So, to attain causes and conditions and virtuous friends are not very difficult. He was selling flowers on the street and was offered various amounts of money [by two people]. But he knew how to make his choice “I should choose the virtuous friend who will give me a [good] opportunity”. Thus he was not greedy for money, but he cherished the guidance of virtuous friends. So, he was able to offer the flowers to the Buddha. By drawing near spiritual and virtuous friends, he was able to quickly seize the opportunity to fulfill his potential.
In summary, when we learn the Buddha’s Way in this world, we must constantly seize every opportunity, no matter who or what we encounter. I always say, “Seize this moment and sustain it forever”. Whether we can constantly live up to our vows depends on our thought in each moment.
The Lotus Sutra also mentions, “With all conditions [and] analogies…”. Many causes and conditions can be used as analogies, just like the previous story from the Buddha’s era. From it we can also understand that we must promptly do good deeds and see everyone as spiritual friend who can guide us. So, this can also be considered an analogy for promptly taking advantage of our karmic conditions. So, with expressions and skillful means, and the convergence of various causes and conditions, the teachings of the Buddha have the strength to help sentient beings complete their spiritual practice.
“With all conditions, analogies, expressions and skillful means, I enable all to rejoice. Perhaps I may speak of sutras, gathas, previous lives of disciples, previous lives of Buddhas, or things that have never been.”
Whether [He taught] the Small or Middle Vehicle Dharma, He did so solely to guide us to reach these state of the Great Vehicle. Thus, with expressions and skillful means, [He] enabled all to rejoice. People of all capabilities became happy, they happily and faithfully accepted and practiced. This is how the Buddha taught the Dharma, which allowed and sentient being who received it to feel joyful. For sentient beings to be happy, the Buddha gave teachings with various methods. Now we have to understand, “Perhaps I am speak of sutras, gathas, previous lives of disciples, previous lives of Buddhas, or things that have never been”. From understanding the Dharma comes happiness. Why are we happy? Because the Buddha was not born a Buddha. He continuously and diligently engaged in spiritual practice, lifetime after lifetime. [His] sole aspiration was developing Bodhicitta and walking the Bodhisattva-path.
So, life after life, He spent time everywhere in the Six Realms, saving and transforming suffering sentient beings, thus He was considered a Bodhisattva. A Bodhisattva practices the Six Perfections, which are giving, upholding precepts, patience and so on. There are methods of benefiting sentient beings. Because of this, everything Bodhisattvas do helps them form good connections with many sentient beings.To transform sentient beings, we must first inspire happiness in them. Then hearing us speak makes them happy, seeing us makes them happy, and hearing our names makes them happy, and so on. So, either seeing or hearing us will benefit them. If, when people hear us or see us, or hear of us from others, and they become happy, that is what it means to “enable all to rejoice”.
“I enable all to rejoice: This means that Bodhisattvas can use the Six Perfections to benefit sentient beings. Because Bodhisattvas take these actions, sentient beings give rise to happiness.”
Next, it states, “Perhaps I may speak of sutras, gathas, previous. With various skillful means and expressions, He enabled everyone to be happy. The words He said, the Dharma He expounded, all became “sutras.”
What is a “sutras”? it is not to be confused with “asura;” [it is entirely unrelated].
“Sutra” is the Sanskrit word for Buddhist texts.
Sutras: Sutras are corresponding texts, they correspond with the wondrous truths of all Buddhas and the capabilities of sentient beings. They can also be compared to a thread that ties together the meaning of the Dharma so that it does not become scattered or lost.
If this word “sutra” is directly translated, it would be “corresponding texts.” “Corresponding” means to be in agreement [Sutras] “correspond with the wondrous truths of Buddhas.”
All Buddhas means not only Sakyamuni Buddha. A Sutra agrees with the principles of all Buddhas from the past, present and future. It “corresponds” closely with all Their principles. Actually, being “corresponding” is itself a principle. It is inseparable from the truth. Being “corresponding” means it “corresponds with wondrous truths.” The original intent of all Buddhas, the wisdom of all Buddhas and the intrinsic Tathagata-nature of all Buddhas are all considered subtle and wondrous principles.
So, they correspond well with sutras. [Sutras also] “correspond with the capabilities of sentient beings.” This is the smooth road that connects noble beings to ordinary people, and the Buddha’s mind to sentient beings’ minds. That which connects the state of ordinary people to the state of Buddhahood is called a “sutra,” which is also a path, a road. So, it “corresponds with the wondrous truths of all Buddhas.” [It also] “corresponds with the capabilities of sentient beings.
Also, a sutra is like a thread. Consider a set of pearls. To string them together, we must use thread. Every word is like a pearls, and each passage of the Dharma must be joined together. It is like a thread that strings them together, so the Dharma runs all the way through it. This is an analogy for a “sutra.”
“Gatha” is also a Sanskrit word that means “hymn.” When we recite sutras, we can chant them [lyrically] in verse, or continuously and directly. Teachings may be given in verses, instead of long-form prose.
Gathas: Gatha is a Sanskrit word for hymn. It can also mean direct verses. So, teachings may be directly taught in verses, instead of the longer prose form.
In summary, [whether] the sutras are written in prose or in verse, they help us further our understanding and help us learn through repetition. So, we must remember [the words] well, engrave them in our minds and sincerely adhere to them. We must cherish the spiritual friends we encounter every day. Karmic conditions and virtuous friends help us take the Dharma to heart. We must not lose them right away, so we must string them together like a thread. Every day, we must connect the Dharma we have learned. Thus, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙善惡隨緣轉，近善友知識，得銘記服膺，拳拳菩提心。
⊙「以諸緣譬喻，言辭方便力，令一切歡喜。或說修多羅，伽陀及本事，本生未曾有。」《法華經方便品第二》
⊙令一切歡喜：謂菩薩能以六度饒益有情，由此所作，心生歡喜。
⊙「修多羅」華譯契經。「契」是上契諸佛妙理，下契眾生根機。又「經」如線的意思，貫穿法義，使不散失。
⊙「伽陀」為梵語直譯，華言諷頌，或名直頌。謂直以偈說法，不頌長行也。
【證嚴上人開示】
日常生活面對著周圍的境界，我們的心境是歡喜，或者是鬱悶？這就是在一天的時間，我們要對人做事等等，就是要先調整這念心。首先要調整的，那就是看到人，就要起歡喜心，聽到事情，我們就要發大心，不要有煩惱厭煩之心。
每一天，我們面對所有的境界，因為歡喜心，看人，人人都是善，輕安的心看事情，每件事情都是好事。無論何事都是一念心，向善的心都是好的事情。若是不歡喜的心，那今天所做的一切，都是不順利的事情，所以「善惡隨緣轉」。
其實，我們今天所面對，不歡喜的事情，不是現在開始，是我們過去就已經開始了。善惡的因緣引來了，我們今天、這輩子，所遇到的人、事、物。所以我們若能常常道理瞭解，無論何時接觸的人、事，我們就心平氣和。
我們要暸解，「善惡隨緣轉」。無論你遇到什麼境界，最好就是要培養，於時時歡喜、時時感恩，那就輕安自在了。
我們這輩子要如何歡喜、輕安？我們要知道，在我們的面前，人人都是我們的善友知識。無論他對我們是何種態度，無論他用何種意念來對我們，我們全都要用感恩之心。所以佛教中，才會常常說，雖然是逆境，也是在成就我們，要如何調伏來我們的心，要如何來訓練我們，瞋怒的脾氣如何調伏下來，這也是我們的善知識。
不要說我看到他，我就很生氣。聽到他在講話，一點都沒道理。我對這個人，不中意，不歡喜。不可，不可有這種的，這樣就會結到惡緣了。哪怕他是愚昧，所說的話不合道理，我們也要感恩，這是我們的善知識。這種沒有道理，我們聽了瞭解，這個不能做，我們就會提起警惕之心。
哪怕是這種人在我們的面前，我們也要將他當做是善知識，何況真心在教育我們的人，真心在引導我們的人，這是真善友，也是真善知識。
我們若抱著這樣的心，日常生活，我們就沒有過不去的事情。無論何種事情，尤其是學佛、聽法，我們要，「得銘記服膺，拳拳菩提心」。這種的善友知識，來教育我們的時候，無論是在講佛法，或者是在言談中，對我們有幫助的，我們要常常記得，一定要「銘記服膺」，當作是在教育我們的話，我們要時時記住。
古時候有句話說，得一善拳拳服膺。這也是過去我常在說的，一件善法，我們要常常守護於我們的心。我們的心在此境界中，我們才能選擇好壞的事情。
善惡隨緣轉
近善友知識
得銘記服膺
拳拳菩提心
就如在佛經中，也有這樣的一段故事。一位在種花的人，種花維持他的生活。有一天，他採收到一些花，他拿去市集開始要賣，那期間有一位外道教的人，就來跟他說：來，你這盆花要多少錢？」開始開出了價錢。旁邊又來了一位長者，這位長者就是須達多長者，他就說：「這樣的價錢，讓我買。」外道教就說：「這個價錢，我還能再增價，我來買。」須達多長者說：「不要啦，讓給我。我能再加一倍的價錢。」這樣在那裡爭競價錢，要買這盆花。
這位賣花的人就問說：「請問，您們為何這麼需要這盆花？」外道教的人就說：「我今天要祭祀，祭天，我需要這盆花來奉祀天神，我要求福。」他就又問須達多長者，「長者，您(為何要)買這盆花呢？」他就說：「我這時候要去見世尊，我正想要買一盆花，表達我對佛的恭敬。」這位賣花的人就問：「佛到底是什麼樣的人？又不是天，又不是神，只是一個人，為什麼您要用這麼恭敬的心？」
須達多長者就說：「這位雖然是人間的人，不過他已經是覺悟之人，他透徹，透徹一切萬物真理，他能指導人人，一個正確方向的大道走，使這些迷茫的眾生能夠覺悟。」這位賣花的人，他認識城中的長者須達多，他想：須達多長者是一位人格者，平時是一位很穩重的人，絕對不會為了一盆花，與外道修行者這樣在爭價錢，要能夠買到這盆花。應該是須達多長者所說的，這位佛是大覺者。
「我只是一個種花賣花的人而已，我能有機會見到佛，這位大覺者嗎？」須達多長者就說：「可以。我可以引進你來去見佛。」這位賣花的人，趕緊將花捧起來，說：「這盆花，兩位我都不賣。我要自己親自去見佛，這位大覺者。我能用自己種的花，虔誠獻花。」就這樣，他隨著須達多長者，到祇園精舍去了。
這位賣花的人遠遠見到佛，心生歡喜，非常踴躍的心，抱著這分清淨、踴躍、歡喜之心，慢慢接近佛的面前。長者跪下來禮佛，他也跪下來禮佛，在那瞬間，他作一想：佛陀這麼莊嚴！他這樣閉起了眼睛，闔起來好像是一個境界，這個境界好像這些花，忽然間飛起來了，好像這花在佛的周圍，花瓣散落在佛的周圍，結成了子像一個(花)蓋一樣，這樣遮於佛的頭頂。他的心很歡喜，很莊嚴的道場。
這只是一念間，闔一下眼，這個境界就這樣出來了。很歡喜，滿心清淨光明的境界。抬頭看到佛，佛陀對他微笑。這位賣花的人，將花供佛。佛陀歡喜接受。佛陀問他，說：「賣花人，你供佛有何願望嗎？」
他轉一個念，他就向佛這樣說：「假如要說我心中有願的話，我只求，只求將來能與佛一樣，能夠去修行。然後，但願我將來，對著芸芸的眾生，還未皈依的人，我讓他有機會能夠皈依正法。若是有苦難，有苦，沒有人救的人，有病，沒有醫藥的人，我能夠幫助他。若是有滿心煩惱，不得解脫的人，我能夠給他依靠，引度他，能夠解脫。我若能夠來生有這樣的機會，我就已經很滿足了。」佛陀歡喜，這正是修行者。
這是一場很歡喜的法會。這只是一位賣花農來獻花，能夠引起了全場的人，要聽法的人的歡喜心。而這個人，他感恩的是，引度他來的須達多長者，能夠見到佛，用這麼清淨的心付出。
所以要得到因緣、善友，不是很困難。在街上賣花，能夠出這麼多錢、這麼多錢，他就懂得去選擇，我應該要選擇何種善友，讓我有機會。所以錢，他不貪，但是對這種善友的引度，他很珍惜，所以他能將這盆，這樣花捧去佛前，供佛。這也就是親近善友知識，也能及時把握，這樣去發揮他的良能。
總而言之，學佛，在人間，應該要時時把握境界，無論何人、何事。常常告訴大家一句話：「把握當下，恆持剎那。」你永恆能夠成就的志業，也是在那一念間。
所以《法華經》中又這麼說，「以諸緣譬喻」。有很多因緣可以譬喻。就如那個因緣，佛的時代那個因緣。我們也能夠去瞭解，這種為善要及時，見到人，全都是我們的善知識，都能夠引度我們的人。所以，這我們也能應用來做譬喻，及時把握此因緣。
所以，佛以言辭方便力，種種的因緣會合，佛陀所說之法，都是有力量，都是能夠成就一切眾生。
以諸緣譬喻
言辭方便力
令一切歡喜
或說修多羅
伽陀及本事
本生未曾有
《法華經方便品第二》
無論是小乘法，中乘的道理，無不都是為了，要引度到大乘境界的程度，所以這都是用言辭方便，「令一切歡喜」。無論何種根機之人，所得到的都是歡喜，歡喜接受，歡喜信受奉行。這是佛為眾生說法，讓任何一位眾生所接收到都能夠歡喜。
讓眾生能夠歡喜，佛所說之法有種種的方法，現在我們要知道，「或說修多羅，伽陀及本事、本生未曾有」。這是瞭解、歡喜，接下來的法。
歡喜什麼呢？因為佛，不是天生下來就是佛，他是於生生世世不斷修行、精進，一念心，那就是發菩提心，行菩薩道，所以，生生世世，無不都是遍布六道，救濟、度化苦難眾生，因此稱為菩薩。
所以，菩薩能以六度，在此六度，就是布施、持戒、忍辱等等，這個的方法饒益有情，因此所造的一切，與很多的眾生結很多的好緣。
要度眾生要先令人歡喜。聽到你說話，歡喜；看到你的人，歡喜；聽到你的名，歡喜；聽到……，很多。無論是見聞都能夠利益人。
因為讓人聽到，讓人看到，或者是口口相傳聽到，人家都會歡喜，所以這稱為「令一切歡喜」。
令一切歡喜：
謂菩薩能以六度
饒益有情
由此所作
心生歡喜
再接下來就說，「或說修多羅」。用種種方便的力量、言辭，來讓大家歡喜。所說的話，所說的法，不離「修多羅」。何謂「修多羅」？不是阿修羅，叫做「修多羅」。「修多羅」就是經，這是梵文譯過來的。
修多羅
華譯契經
契是上契諸佛妙理
下契眾生根機
又經如線的意思
貫穿法義
使不散失
「修多羅」，用我們的華言，我們的中文翻譯，叫做契經。「契」就是契合的意思。契「上契諸佛妙理」。諸佛，不只是釋迦佛，所有所有過去、現在、未來的，佛的道理，「契」就是很契合這個道理。
其實，「契」本身就已經是道理，它是與道理不離開，所以，「契」，「上契諸佛妙理」。諸佛的心懷，諸佛的智慧，諸佛如來的本性，這全都是稱為妙，含藏著微妙的道理存在，所以能夠非常契合經典。
「下契眾生根機」。因為這是，這條路，從聖人通徹到凡夫的道路，從佛的心一直通徹到眾生的心，從凡夫的境界，要通徹到佛的境界，這叫做「經」，叫做「道」，叫做路。所以它能「上契諸佛妙理，下契眾生根機」。
再者「經」，就譬喻線一樣，線的意思。看那個珠，寶珠，我們要讓它這樣串連起來，就要有一條線。字字珠璣，此法一段一段，要如何將它連串起來，這就如線一樣，好好將它編輯起來，讓此法能夠貫穿。這就是譬喻，就是叫做「修多羅」。
「伽陀」那就是梵語，「伽陀」華言譯作諷頌。我們在誦經，或者是以偈，或者是直頌，一直頌下去，或者是以偈來說法，就是不用長行文。
伽陀
為梵語直譯
華言諷頌
或名直頌
謂直以偈說法
不頌長行也
總而言之，經，有長行文的經，有偈頌的經典，無不都是要讓我們更加瞭解，讓我們重複記得住。所以，我們必定要銘記，要好好記於心，拳拳服膺。平常的善知識，我們要好好珍惜，這個因緣、善知識，好好將此法放在我們的心，不要一下就讓它散失掉，要如這條線貫穿起來。每一天所受的法，我們都要好好貫穿。所以要時時多用心。
Explanations by Master Cheng-Yan
Subject: Believe in Virtuous Dharma and Spiritual Friends (服膺善法與善友)
Date: June. 23. 2014
As we deal with our surroundings every day, are we happy? Or, are we depressed? Over the course of a day, as we deal with people and matters, we must first adjust our mindset. The first adjustment we must take is to feel happy whenever we see other people and develop great aspirations whenever we learn of matters. We must not give rise to afflictions or vexations.
As we deal with things every day, if we can view others with a happy mind, everyone is a good person. If we can deal with matters with a peaceful mind, every matter is a good thing. Everything depends on our minds. A mind inclined toward goodness sees everything as good. If we are not happy, then nothing we do today will go smoothly. So, “good and evil depend on conditions.”
Actually, all the unpleasant things we are dealing with today are not a result of what we are doing now, but what we have done in the past. Positive and negative causes and conditions have led us to the people and matters that we have encountered in this lifetime. So, if we can always [remember] this principle, we will always remain even-tempered, no matter what happens to us. We must realize that “good and evil depend on conditions.” No matter what challenges we encounter, it is best to cultivate a mindset of always being happy and grateful. Then we will be peaceful and at ease.
How can we happy and at peace in this life? We must learn that everyone we see is our spiritual and virtuous friend. No matter how they treat us, no matter how they feel about us, we must feel gratitude toward them. Thus, in Buddhism, we constantly say, “Even adversities help us to succeed” in taming our hearts and training ourselves to subdue our anger. Therefore, they are also our spiritual friends.
Do not think, “When I see him, I get very angry. Nothing he says makes any sense at all. I feel an aversion toward this person.” Do not have this kind of [mindset]. Otherwise, we will form negative conditions. Even if that person is foolish, and what he says is not an aligned with principles, we must still be grateful to him. He is our spiritual friend. If what he says makes no sense, we will know that we should not do what he says, and we will heighten our vigilance. Even if such a person is right in front of us, we also want to treat him as a spiritual friend, not to mention those who are sincerely teaching and guiding us. They are truly our spiritual and virtuous friends. If we have this mindset, then in our daily living, there will be nothing that we cannot handle.
No matter what we are doing, especially when we learn the Buddha-Dharma, “We must remember their words well and sincerely adhere to Bodhicitta.” When our spiritual and virtuous friends are teaching us, whether they are discussing the Buddha-Dharma or talking about everyday things, we must remember [the teachings] that are helpful to us. “We must remember their words well.” We must treat their words as teachings and constantly remember and sincerely adhere to them. There is an old saying, “Once we learn a good thing, we must sincerely adhere to it.” I have often repeated this saying as well. We must safeguard everything good within our minds. Only when we are in this state of mind can we choose [wisely] between good and bad things.
Good and evil depend on conditions. When we draw near spiritual and virtuous friends, we must remember their words and sincerely adhere to Bodhicitta.
In the Buddhist sutras, there is a story that illustrates this.There was a man who grew followers for a living.One day, he picked some flowers and took them to sell at the market.At that time, a non-Buddhist practitioner came over and asked him, “How much does this pot of flowers cost?”Then he named a price.Just then an elder, Venerable Sudatta, came up next to the man.He said, “I will buy it at this price.”The non-Buddhist practitioner said, “I am willing to pay more, let me buy it.”Venerable Sudatta said, “No, let me buy it.I am willing to double the price.”
In this way, they argued over the price of this pot of flowers.The flower seller said, “Why do you need this pot of flowers so much?”The non-Buddhist practitioner said, “Today, I am holding a ritual, so I need this pot of flowers as an offering to the gods, thus I can be blessed.”He then asked Venerable Sudatta, “Elder, what will you use these flowers for?”He said, “I’m going to see the World-Honored One.I want to buy this pot of flowers to show my respect to the Buddha.”
The flower seller said, “What kind of person is the Buddha?He is not a heavenly being, nor is He a god.He is just a person, why do you need to show Him so much respect?”
Venerable Sudatta said, “Although He is a person of this world, He is an enlightened person.He thoroughly understands the true principles of all things.He can guide everyone onto the right course, so lost sentient beings can be awakened.”
The flower seller recognized Venerable Sudatta and knew that he was person of good character, someone how was usually very self-composed.He would not arbitrarily haggle over a pot of flowers with a non-Buddhist practitioner.He must really want to buy it because this Buddha that Sudatta spoke of must really be the Great Enlightened One.
“I’m just a person who grows and sells flowers.Do I have the opportunity to see the Buddha, the Great Enlightened One?”
Venerable Sudatta said, “Yes, I can lead you to see the Buddha.”The flower seller quickly picked up the pot of flowers and said, “I will not sell these flowers to either of you.I’m going to visit the Buddha myself, this Great Enlightened One.I will reverently offer the flowers I grew to Him.”
Thus, he followed Sudatta to the Buddha’s abode.The flower seller saw the Buddha from afar and felt great joy and eagerness.With a pure, eager and joyful mind, he slowly approached the Buddha.When Sudatta knelt to pay his respects, he also knells and paid his respects to the Buddha.At that moment, he thought, “The Buddha is so dignified.”Then he closed his eyes and felt like he had been transported to another place.In this place, the flowers suddenly flew up and surrounded the Buddha.The flower petals fell all around Him and seemed to form a canopy on top of His head.His mind was truly in a joyful spiritual state.
All this happened in an instant.Upon closing his eyes, this state appeared a state full of joy, purity and radiance.Then he [opened his eyes], looked up and saw the Buddha smiling.The flower seller presented the pot of flowers to the Buddha. The Buddha accepted it joyfully and then asked him, “Flower seller, in making this offering, is there something you hope for?”A thought came to him, and he told the Buddha, “If there is anything I sincerely wish for, it is that, in the future, I can be like You and engage in spiritual practice. After that, I hope that when I meet the multitudes of sentient beings who have no taken refuge, I can give them the chance to take refuge in the Right Dharma. If someone is suffering and no one is helping, is someone is ill and has no medication, I want to be able to help them. If someone is filled with afflictions and cannot escape them, I want them to be able to rely on me and allow me to guide them to liberation. If I have the chance to do this in the future, I will be very content”.
The Buddha was joyful, as this man was a true spiritual practitioner. This became a very joyful Dharma-assembly. The arrival of a single flower seller inspired joy in the entire assembly of people listening to teachings. And this person was grateful for Venerable Sudatta, who led him here, so he could see the Buddha and make this offering with a pure heart.
So, to attain causes and conditions and virtuous friends are not very difficult. He was selling flowers on the street and was offered various amounts of money [by two people]. But he knew how to make his choice “I should choose the virtuous friend who will give me a [good] opportunity”. Thus he was not greedy for money, but he cherished the guidance of virtuous friends. So, he was able to offer the flowers to the Buddha. By drawing near spiritual and virtuous friends, he was able to quickly seize the opportunity to fulfill his potential.
In summary, when we learn the Buddha’s Way in this world, we must constantly seize every opportunity, no matter who or what we encounter. I always say, “Seize this moment and sustain it forever”. Whether we can constantly live up to our vows depends on our thought in each moment.
The Lotus Sutra also mentions, “With all conditions [and] analogies…”. Many causes and conditions can be used as analogies, just like the previous story from the Buddha’s era. From it we can also understand that we must promptly do good deeds and see everyone as spiritual friend who can guide us. So, this can also be considered an analogy for promptly taking advantage of our karmic conditions. So, with expressions and skillful means, and the convergence of various causes and conditions, the teachings of the Buddha have the strength to help sentient beings complete their spiritual practice.
“With all conditions, analogies, expressions and skillful means, I enable all to rejoice. Perhaps I may speak of sutras, gathas, previous lives of disciples, previous lives of Buddhas, or things that have never been.”
Whether [He taught] the Small or Middle Vehicle Dharma, He did so solely to guide us to reach these state of the Great Vehicle. Thus, with expressions and skillful means, [He] enabled all to rejoice. People of all capabilities became happy, they happily and faithfully accepted and practiced. This is how the Buddha taught the Dharma, which allowed and sentient being who received it to feel joyful. For sentient beings to be happy, the Buddha gave teachings with various methods. Now we have to understand, “Perhaps I am speak of sutras, gathas, previous lives of disciples, previous lives of Buddhas, or things that have never been”. From understanding the Dharma comes happiness. Why are we happy? Because the Buddha was not born a Buddha. He continuously and diligently engaged in spiritual practice, lifetime after lifetime. [His] sole aspiration was developing Bodhicitta and walking the Bodhisattva-path.
So, life after life, He spent time everywhere in the Six Realms, saving and transforming suffering sentient beings, thus He was considered a Bodhisattva. A Bodhisattva practices the Six Perfections, which are giving, upholding precepts, patience and so on. There are methods of benefiting sentient beings. Because of this, everything Bodhisattvas do helps them form good connections with many sentient beings.To transform sentient beings, we must first inspire happiness in them. Then hearing us speak makes them happy, seeing us makes them happy, and hearing our names makes them happy, and so on. So, either seeing or hearing us will benefit them. If, when people hear us or see us, or hear of us from others, and they become happy, that is what it means to “enable all to rejoice”.
“I enable all to rejoice: This means that Bodhisattvas can use the Six Perfections to benefit sentient beings. Because Bodhisattvas take these actions, sentient beings give rise to happiness.”
Next, it states, “Perhaps I may speak of sutras, gathas, previous. With various skillful means and expressions, He enabled everyone to be happy. The words He said, the Dharma He expounded, all became “sutras.”
What is a “sutras”? it is not to be confused with “asura;” [it is entirely unrelated].
“Sutra” is the Sanskrit word for Buddhist texts.
Sutras: Sutras are corresponding texts, they correspond with the wondrous truths of all Buddhas and the capabilities of sentient beings. They can also be compared to a thread that ties together the meaning of the Dharma so that it does not become scattered or lost.
If this word “sutra” is directly translated, it would be “corresponding texts.” “Corresponding” means to be in agreement [Sutras] “correspond with the wondrous truths of Buddhas.”
All Buddhas means not only Sakyamuni Buddha. A Sutra agrees with the principles of all Buddhas from the past, present and future. It “corresponds” closely with all Their principles. Actually, being “corresponding” is itself a principle. It is inseparable from the truth. Being “corresponding” means it “corresponds with wondrous truths.” The original intent of all Buddhas, the wisdom of all Buddhas and the intrinsic Tathagata-nature of all Buddhas are all considered subtle and wondrous principles.
So, they correspond well with sutras. [Sutras also] “correspond with the capabilities of sentient beings.” This is the smooth road that connects noble beings to ordinary people, and the Buddha’s mind to sentient beings’ minds. That which connects the state of ordinary people to the state of Buddhahood is called a “sutra,” which is also a path, a road. So, it “corresponds with the wondrous truths of all Buddhas.” [It also] “corresponds with the capabilities of sentient beings.
Also, a sutra is like a thread. Consider a set of pearls. To string them together, we must use thread. Every word is like a pearls, and each passage of the Dharma must be joined together. It is like a thread that strings them together, so the Dharma runs all the way through it. This is an analogy for a “sutra.”
“Gatha” is also a Sanskrit word that means “hymn.” When we recite sutras, we can chant them [lyrically] in verse, or continuously and directly. Teachings may be given in verses, instead of long-form prose.
Gathas: Gatha is a Sanskrit word for hymn. It can also mean direct verses. So, teachings may be directly taught in verses, instead of the longer prose form.
In summary, [whether] the sutras are written in prose or in verse, they help us further our understanding and help us learn through repetition. So, we must remember [the words] well, engrave them in our minds and sincerely adhere to them. We must cherish the spiritual friends we encounter every day. Karmic conditions and virtuous friends help us take the Dharma to heart. We must not lose them right away, so we must string them together like a thread. Every day, we must connect the Dharma we have learned. Thus, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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