20140707《靜思妙蓮華》今時說大乘（第342集）
◎「把握當下剎那間，莫讓毫間漏失過，一瞬念間定聖凡，即今當正是其時。」
◎「未曾說汝等，當得成佛道。所以未曾說，說時未至故。今正是其時，決定說大乘。」《法華經方便品第二》
◎今正是其時：正當是時候了！時緣機熟，時不待人，適逢其時佳會，正是其時。
◎決定說大乘：梵語摩訶衍，譯作大乘。大，簡別非小，稱之為大。乘，運載之義，運此至彼。
◎譬喻：大輪船承載眾多。
◎經云：開一切種智之教曰大乘。
【證嚴上人開示】
把握當下剎那間
莫讓毫間漏失過
一瞬念間定聖凡
即今當正是其時
我們要把握當下，要恆持剎那。這個剎那，就是每個時間的當下；無論是千年、萬年，或者是分秒時間那個當下，我們就是都在那個剎那間。必定要好好，每一個剎那、分秒，我們都要好好把握，這叫做「把握當下」。
所以我們要精進，「莫讓毫間」，不要讓這個毫釐，這麼微細的時間光陰漏失掉了。古人說，「寸金難買寸光陰」，你用一寸的金要換一寸光陰，都不可得，沒有辦法。所以不要讓分毫的空間、時間，這樣漏失掉，無論是空間，或者是時間，一點點們都不要讓它漏失。
其實，瞬間，「一瞬念間」，一瞬，就是眼睛闔一下，這樣眨一下，這個瞬間，眨一下眼睛的這個時間，或者是我們的心轉一個念頭，這是多麼快的時間比喻，眨一眼就過去了。看，時間就是這樣在過。不過，「一瞬念間定聖凡」，我們這念心，當下這念心，我們若不讓它漏失的這念心，我們的念若正，「定聖凡」。
我們起一念心，我決心、發心，我立願：我學佛一定要佛入心，法在行中。那念間就是「定聖」。或者是漏失掉了，那永遠永遠都是凡夫。所以，這個瞬間，我們「一瞬念間」，我們若是下心定決，我們就是，向聖道學，向前精進。
我們這念，「發心容易，恆心難」。這念恆心，只發一念心就讓它漏失掉了，沒有好好把握當下，那個瞬間那一念，沒有好好把握住，永遠我們都是凡，凡人、凡夫，還是事事都是鈍，鈍根，永遠都無法瞭解天地萬物。所以我們必定要用心，「把握當下剎那間」，我們一定要好好把握住，不可讓它漏失掉。
過去也告訴過大家，聞、思、修三無漏學，不要讓它漏失。法入心，若不用心，就漏掉了。所以，真正的修行者，是珍惜光陰，得一法要拳拳服膺。
每一個時間，都是很有價值的時間，每一個當下無不充滿了妙法。時間、空間，人、物、境界，每一個當下都是。但是，佛陀他要等待四十多年間，問題出在何處？不是佛，是凡夫。儘管佛陀覺悟的當下，就一直要與大家分享，他的心靈境界。可惜，就是凡夫不知不解，所以佛陀一等就等四十多年了。
「今正是其時」，經文裡這樣說。所以「即今當正是其時」，此時正是「其(時)」，此時，當下就是。「即今」是何時？只要我們每一天的時間，每一(時)刻，都是現在這個時間，正是時間，正是我們能得到法之時；任何一個時間，當下即是。
有一位修行者，這位修行者他很用功，都很把握時間，要如何能夠入真正寧寂的境界，所以這位叫做尚闍利。這位尚闍利，他很精進，平時沒有時間剪頭髮、剃鬍子，全身都是鬚髮，就是鬍鬚、頭髮都很長。為了方便，他就將頭髮整個盤到頭上，不知道有多長，整個頭髮都盤在頭上，在那裡坐下來時，他就入定了。
這當中，有一隻母鳥要生蛋了，看到那裡好像有一個鳥巢，就這樣停在那個「鳥巢」上，這樣開始很快就下蛋了，一顆、一顆的蛋，就這樣生下來了。鳥生了蛋之後，就開始在那裡孵蛋，安然自在。有時候就開始要出去，飛出去覓食，漸漸地，蛋就這樣孵出來了，小鳥脫殼而出，母鳥還在那裡呵護牠的雛鳥，有時候要飛出去，咬東西回來餵雛鳥。
這位修行者，他入冥想之後，經過了一段時間，他醒過來時，開始怎麼覺得，頭頂好像多一些重量，而且好像有東西在上面動？他探手一摸，有鳥巢，鳥剛脫殼時，有小鳥，有鳥蛋殼，母鳥離開了。所以他不敢動，還是屏息而坐，連呼吸，粗的呼吸，他都不敢，他就是用很微細的呼吸，不敢去驚動到小鳥。所以，就這樣在那裡坐，一天、二天、七天，一個月、二個月、三個月。此時，母鳥在教幼鳥如何飛，鳥兒漸漸長大，鳥兒要母鳥慢慢地教牠，如何展翅、如何飛，飛出去，還要再歸巢，還要再回來。就這樣，一個月、二個月，第三個月，終於母鳥就帶著這群小鳥，振翅而飛。
看到鳥這樣飛徥遠遠的，因為從秋入冬，氣候也冷了，這位修行者，看到鳥已經離巢而去了，天氣也覺得冷了，站起來，很微弱的身體，三個月如入冬眠一般，身體都沒有動，調息微細，這樣的體力也是很微弱，所以，站起來，單薄的身體，整個都瘦了，走路很浮，這樣消失於風吹，秋風動，冬天的風，秋冬交界的這種氣候中。
在這片土地，一段時間這麼安詳，天、地、人、物，動物與人是那麼祥和相處著，人是這麼有愛心，擔心去驚動到動物。天地之間，三個月的時間，就是那麼的順。這就是世間修行者的心境，與天、地、人、物這樣合而為一，真的是四合一。這種人間寧靜的境界，是多麼美啊！
這三個月的時間，全都是「當時」。他的修行，這種疼惜萬物，與天地合一。我一直覺得這個故事，真的無論何時都是，「今正是其時」。因為這念心這麼定，這念心充分的愛，那分天、地、人、物合一，這就是最好的時刻。
未曾說汝等
當得成佛道
所以未曾說
說時未至故
今正是其時
決定說大乘
《法華經方便品第二》
「今正是其時」，現在正是時候，所以「今正是其時，決定說大乘」。佛陀這樣向大家宣布，過去還未告訴大家，大家都能成佛，因為「說時未至故」，該說之時，時機未到。不過，現在正是時機，所以決定要告訴大家。所以「今正是其時」，「時」是何時？這個時間已經到了，是時候了。
今正是其時：
正當是時候了
時緣機熟
時不待人
適逢其時佳會
正是其時
過去佛陀一直說，眾生的根機，要有大機、大根，要有發心，要有殷勤精進，要能瞭解過去，佛陀所說、所設之法，都是微妙，是現在的基礎。如蓋一間屋子，基礎都已經打穩了，該是從地面上成形之時。所以，大法應該要說之時，「今正是其時」，意思就是說，是時候了，時候已經到了。是什麼時候到了？因緣、時機，都已經成熟了。
我們不能缺緣，既然因緣都圓滿成熟，時機，這個時候，大家四十多年來，也應該所聽、所看，人、事、物的道理，應該都印證，都已經差不多都看了，又瞭解了，佛陀時時都是把握機會教育。
就如在外面走，看到牧童趕著一群牛，佛陀忽然間微笑，微微搖頭。阿難很敏捷，看到了，趕緊問佛，「佛陀，您一定有因緣，您微笑。」佛陀就說：「是啊！人生因緣，看，這群牛為了要喝水、吃草，牧童就這樣顧牛，趕牛出去。吃飽回來，每一隻牛飽足回歸之時，看了心戚戚，就是很憂戚，所以，搖頭，很無奈，笑眾生為何如此愚鈍。吃飽，身體肥了，到那個時候，就是要被人賣出去時，就是要入屠場，宰場之時。堪嘆人生，就是這麼愚鈍，日日過著這種，不知死將至的時刻。所以我慨嘆，我感覺人間就是這麼無奈。」
看，佛陀只看到一群牛，出去、回來，他就向阿難說法，說出了人生與動物之間，就是日復一日，這麼愚昧在過日子。這是佛陀若看到境界，也是隨機說法，把握機會教育。這就是因緣時機。
到底這個時機與因緣，只能說譬喻，生活中歸於法，以此生活的形態，佛陀說出這種無常，凡夫愚鈍，這樣說出來。每一個時候，佛陀是把握機會，每一個時候，對佛而言，全都是因緣成熟，只看你是什麼樣的根機，什麼樣的緣，佛陀就以什麼方式逗教。
現在，這個時機就不同了。法華會，佳會，這個法華會是人人的根機成熟，佛陀正是要將他的內心，很想要說的法，這樣暢演出來的時機。所以「時不待人，適逢(其時)佳會，正是其時」。現在靈山會此時，不能再等待下去，因為分秒不斷這樣過，佛陀也已經進入老年之時，懷於內心的妙法，若沒有把握此時，趕緊利用時間說，實在是時間不能再等待人。
所以「決定說大乘」。決定，佛陀已經下定決心，所測量的時間，最後的大法，他一定要準備時間說，所以決定要說。
決定說大乘：
梵語摩訶衍
譯作大乘
大 簡別非小
稱之為大
乘 運載之義
運此至彼
「梵語摩訶衍」。「摩訶」就是「大」。「摩訶般若」叫做「大般若」；般若就是智慧，叫做大智慧。所以這個「大」，大菩薩，摩訶薩，就是大菩薩。這意思就是「大」的翻譯，「衍」就是「乘」的意思，就是「大乘」，叫做「摩訶衍」。梵語將之譯音，叫做「摩訶衍」，繹我們中文的意，叫做「大乘」。
「大」就是「簡別非小」，這不是小乘，與過去的妙權、權教不同，現在就是大乘，不是小乘法。這必定要大根、大機、大信心之人，才能接受，所以「稱之為大」，簡別不是小，是大。
「乘」就是運載的意思，譬喻，像大船能乘載很多人，從此岸渡到彼岸。
譬喻：
大輪船承載眾多
但是，我們過去，過去我們就是執著，執著於空寂。有的修行者，他只是冥想中，打坐冥想，所求的境界就是如此而已，所以在求空寂涅槃。像這樣的人，過去佛陀是教以小法，就如在中間停一下，在化城裡，這就是小教。
執求空寂之
涅槃教
為小乘
現在，現在已經開始，要將這些小教轉為大乘。所以經典，《法華經》裡有這一段文，「開一切種智到大乘法」。這「一切種智」，就是我們的真如本性，這就是大乘法。
經云
開一切種智之教
曰大乘
所以，我們現在，佛陀已經「決定說大乘」，開始已經要說了，所以我們要用心準備。佛陀的法，已經二千多年前到現在，我們現在要如何來複習。佛陀那個時候，說大法的那個境界，人人的心要如何接受，那就要看大家。時時要多用心。
Explanations by Master Cheng-Yan
Subject: The Time to Teach the Great Vehicle (今時說大乘)
Date: July. 07. 2014
Seize every present instant and do not let any moment slip by. Our thoughts at each instant determine whether we are noble or ordinary beings, thus this present moment is the right time.
We must seize the moment and sustain it forever. Each moment is the present for that point in time. Across thousands or tens of thousands of years, or across minutes or seconds, we need to be present in every instant. We must really take advantage of every moment and every second. This is to “seize the present.” So, we must be diligent and “not let any moment slip by.” Do not let even the smallest increment of time slip by. The ancients said “Time cannot be purchased with gold.” If we try to trade an ounce of gold for a moment of time, it will not work; that is impossible. So, we must not let even the smallest increment of space or time go to waste.
Whether we are speaking of time or space, we must take advantage of every bit of it. Actually, this “instant, our thoughts at each instant” happens in the blink of an eye. The brief moment our eyes close is an instant. It is the time it takes for us to blink or for a thought to arise. This is how quickly that moment passes, it happens in the blink of an eye. See, this is the way time passes. However, “our thoughts at each instant determine whether we are noble or ordinary beings”. If we are always present and mindful, and if our thoughts are correct, that determines “whether we are noble or ordinary beings.” If we give rise to this thought, if we resolve aspire and vow to take the Dharma to heart and to manifest the Dharma in our actions, that thought [determines that we are noble]. If we allow [that thought] to slip away, then we will always remain ordinary beings.
So, it in that instant, in “our thoughts at each instant,” we establish a strong resolve, we will learn and advance on the noble path. With our thoughts, “Forming an aspiration is easy, sustaining it is hard.” If we form an aspiration but immediately lose it, if we cannot seize our thought in that moment and hold on to it, then we will forever be ordinary and unenlightened. Our capabilities will still be dull, and we will never understand natural phenomena. So, we must put our hearts into “seizing every present moment.” We must hold on tight and not let them slip away. As I have told everyone in the past, we must not let go of listening, contemplating and practicing, the Three Flawless Studies.
After we take the Dharma to heart, if we are not careful we will lose it. So, true spiritual practitioners will treasure each moment. We must adhere to every teaching we obtain. Every moment is very valuable. Each present moment is full of wondrous Dharma, as is every time, space, person, object and state. This is true in every moment. But the Buddha waited over 40 years [to teach].
What was the problem? It was not the Buddha, but we ordinary people. As much as the Buddha wanted to share His spiritual state at the moment of His awakening, sadly, ordinary people could not understand it.So, the Buddha had to wait for over 40 years. “Now is the right time.”This was stated in the sutra. So, “This present moment is the right time.” This time was the “right time.” This time refers to the present. What does “the present” refer to? To every moment of every day; we are always living in the present. This is the exact moment we can attain teaching. Any time can be the present.
There was once a spiritual practitioners who worked very hard and always used his time well to try to enter a truly tranquil state of mind. His name was Chajali. Chajali was always diligently practicing, he never had time to cut this hair or shave his beard. He was covered in hair; both the hair on his chin and head were long. For conveninece’s sake he coiled his hair on top of his head.Who knows how long it was, but it was all coiled on the top of his head. Then he sat down and entered Samadhi. At that moment, a bird was about to lay eggs. She saw something resembling a nest, so she landed on top of it and quickly began to lay eggs.
One egg after another emerged. After the bird laid the eggs, she felt free to incubate them there. Once in a while, she flew away to find food. Eventually, the eggs hatched and the nestlings emerged. The mother bird looked after the nestlings and sometimes flew away to find food for them.After being in a state of deep meditation for some time, this spiritual practitioner awoke and felt that there was more weight on the top of his head. Also, something seemed to be moving. He reached up and discovered a bird’s nest. The eggs had just hatched, so there were nestlings and egg shells so he was afraid to move. He tried to hold his breath and did not dare breathe too heavily. So, he only took shallow breaths for fear of frightening the birds. This was how he sat.
One day passed, then two, then seven, then one month, two months, three months. During that time, the mother bird taught the nestlings to fly. As the nestlings matured, they needed their mother to teach them how to spread their wings and fly. Once they flew away, they needed to learn how to find their way back to the nest. In this way, one month passed, then two, then three. Finally, the mother bird and her nestlings flew away. These birds flew far away because fall was turning into winter and it was growing cold.
This spiritual practitioner saw that the birds had left the nest and was beginning to feel quite cold, so he stood up with his frail body. For three months he lived as if hibernating; his body had not moved one bit and he had only taken shallow breaths. So, he had very little physical strength and when he stood up, his body was frail and skinny. He walked without weight, as if he could be blown away by the winds that blew as fall became winter. For a period of time, this man had lived in such a peaceful state, with heaven and earth, human and animal. Human and animals had lived together in harmony.
He was so loving that he was afraid of startling the animals.
For three months he was really in harmony with the world. Then mental state of this spiritual practitioner was such that heaven, earth, human and animal were all one.They were truly in a state of union. This serene state in the world was truly beautiful. That period of three months felt like the “present moment” to him, and his practice led him to cherish all things and to be one with the world. I always feel that this story truly shows that at any time, “now is the right time”. His mind was in Samadhi and so filled with love that heaven, earth, human and animal were one. This was the best time.
I have not yet said to you all that all of you will attain Buddhahood. I did not say that because the time to speak had not come. Now is the right time, so I have decided to teach the Great Vehicle Dharma.
“Now is the right time;” this is the time. So, “Now is the right time, to teach the Great Vehicle Dharma”. The Buddha announced this to everyone. In the past, He had no told everyone that they could all become Buddhas “because the time to speak had not come”. The time to speak had no yet arrived, but now this was the right time, so He decided to tell everyone. So, “Now is the right time.” What “time” does this refer to? It refers to a moment that has already arrived.
Now is the right time: This present moment is the right time. Time, conditions and capabilities have matured. Time waits for no one. Upon encountering this excellent assembly at this time, now is the right time.
In the past, the Buddha always said that sentient beings must have great capabilities, develop aspirations, earnestly and diligently move forward and understand the past. The teachings He gave and established were subtle and wondrous, and were the foundation for His present [teachings]. This is just like building a house. After the foundation is firmly established, it is time for the house to take shape above ground. This was the time to expound the great Dharma. “Now is the right time”. This means that the time has arrived.
What is the time that has arrived? The karmic conditions and timing are ripe. We cannot lack the [proper] conditions, and now, cause and conditions have completely matured. As for timing, now, after over 40 years, the principles of people, matters and objects [the assembly] had heard about and seen had probably been verified. They had probably seen and understood it all since the Buddha always seized the opportunity to teach them.
For example, one time He was walking and saw a young cowherd driving cattle. The Buddha suddenly smiled and shook His head. Andada was very bright, so he immediately asked the Buddha, “Venerable Buddha, there must be a reason behind your smile”. He said, “Yes, the causes and conditions of life. You see, because the cattle need to drink water and graze the cowherd cares for them by driving them out. After they finish, they come back. When I see each cow return with a full belly, I feel a sense of sorrow, so I shake my head out of sadness. I could only smile at the foolishness of sentient beings. Full from water and grass, they grow fat. Eventually, they will be sold and it will be time for them to go to the slaughterhouse. I am sad that humans are just as foolish. Each day, they do not know death is approaching. So, I think about how sad life is in the human realm”. You see, just by observing a herd of cattle leaving and coming back, He was able to teach Ananda the foolish ways in which humans and animals live their daily lives, day after day. This is how the Buddha looks at the world and teaches the Dharma according to capabilities whenever opportunities arise. This is an example of causes and conditions and timing. Based on this timing and causes and conditions, He drew analogies and connected daily living to the Dharma.
Base on their way of living, the Buddha gave teachings about impermanence and the foolishness of sentient beings.
At every moment,he seizes the opportunity. In every moment,for the Buddha,cause and conditions are ripe.Based on our capabilities and karmic conditions, the Buddha gives suitable teachings.Now,this moment,this time is different.The Lotus Assembly was an
excellent assembly because every person’s capabilities had matured. The Buddha was about to freely express the Dharma in His heart that He had always wanted to teach.So,“Time waits for no one.Upon encountering this excellent assembly at this time,now is the right time.”
Now, at the Vulture Peak assembly,He could not wait any longer because seconds and minutes were constantly passing.The Buddha had already entered old age, so He had to quickly seize the opportunity to expound the wondrous Dharma in His heart. Indeed, time truly waits for no one. So, He “decided to teach the great Vehicle Dharma.” The Buddha had made this decision. He estimated the time [He had left]. He estimated the time [He had left] to expound the Great dharma. He knew needed time to teach it. Thus, He decided to speak.
[He] decided to teach the Great Vehicle Dharma: The Sanskrit word Mahayana means Great Vehicle. Great simply means that it is not small or limited. Vehicle means it is a mode of transport that takes us from this shore to the opposite one.
In “the Sanskrit word Mahayana,” “Maha” means great. So, “Mahaprajna” means “great prajna.” “Prajna” is wisdom. So, “Mahaprajna” is great wisdom. Therefore it is “great” “Mahasattva” means great Bodhisattva. So, “maha” means “great” in Sanskrit. “Yana” means “vehicle.” So, “the Great Vehicle” is “Mahayana.” The Sanskrit word Mahayana, means “the Great Vehicle” when translated.“Great” means “it is not small or limited.” This is not the Small Vehicle, and it is different from the provisional teachings of the past. Now He taught the Great Vehicle, not the Small Vehicle. Only people with great capabilities and great faith can accept it.So, it is called “great,” meaning that it is not small, but great. “Vehicle” means carrier of transport.
[The Great Vehicle] can be compared to a large ship that can carry many people from this shore to the other.
In the past we were stubborn and clung to emptiness and stillness. Some spiritual practitioners could only sit and be in a state of deep meditation. That was the state of mind they sought. So they only sought emptiness and Nirvana. In the past, the Buddha taught the Small Vehicle Dharma to people like this. This was like taking a brief rest at a conjured city; it was a limited teaching.
Those attached to seeking emptiness and stillness through teachings of Nirvana are Small Vehicle practitioners.
Now, it is time to begin to turn from these limited teachings to the Great Vehicle. So, in the Lotus Sutra, there is a passage stating, “Opening all-encompassing wisdom is teaching the Great Vehicle”. This “all-encompassing wisdom” is our intrinsic nature of True Suchness, which is the Great Vehicle Dharma.
So, now, the Buddha had “decided to teach the Great Vehicle Dharma.” Before [we hear these teachings], we must mindfully prepare. The Buddha-Dharma- Dharma has lasted for over 2000 years up to the present. Now we must review what the conditions were like when the Buddha taught the Great Dharma. How well we accept the Dharma depends on whether we are always mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
◎「把握當下剎那間，莫讓毫間漏失過，一瞬念間定聖凡，即今當正是其時。」
◎「未曾說汝等，當得成佛道。所以未曾說，說時未至故。今正是其時，決定說大乘。」《法華經方便品第二》
◎今正是其時：正當是時候了！時緣機熟，時不待人，適逢其時佳會，正是其時。
◎決定說大乘：梵語摩訶衍，譯作大乘。大，簡別非小，稱之為大。乘，運載之義，運此至彼。
◎譬喻：大輪船承載眾多。
◎經云：開一切種智之教曰大乘。
【證嚴上人開示】
把握當下剎那間
莫讓毫間漏失過
一瞬念間定聖凡
即今當正是其時
我們要把握當下，要恆持剎那。這個剎那，就是每個時間的當下；無論是千年、萬年，或者是分秒時間那個當下，我們就是都在那個剎那間。必定要好好，每一個剎那、分秒，我們都要好好把握，這叫做「把握當下」。
所以我們要精進，「莫讓毫間」，不要讓這個毫釐，這麼微細的時間光陰漏失掉了。古人說，「寸金難買寸光陰」，你用一寸的金要換一寸光陰，都不可得，沒有辦法。所以不要讓分毫的空間、時間，這樣漏失掉，無論是空間，或者是時間，一點點們都不要讓它漏失。
其實，瞬間，「一瞬念間」，一瞬，就是眼睛闔一下，這樣眨一下，這個瞬間，眨一下眼睛的這個時間，或者是我們的心轉一個念頭，這是多麼快的時間比喻，眨一眼就過去了。看，時間就是這樣在過。不過，「一瞬念間定聖凡」，我們這念心，當下這念心，我們若不讓它漏失的這念心，我們的念若正，「定聖凡」。
我們起一念心，我決心、發心，我立願：我學佛一定要佛入心，法在行中。那念間就是「定聖」。或者是漏失掉了，那永遠永遠都是凡夫。所以，這個瞬間，我們「一瞬念間」，我們若是下心定決，我們就是，向聖道學，向前精進。
我們這念，「發心容易，恆心難」。這念恆心，只發一念心就讓它漏失掉了，沒有好好把握當下，那個瞬間那一念，沒有好好把握住，永遠我們都是凡，凡人、凡夫，還是事事都是鈍，鈍根，永遠都無法瞭解天地萬物。所以我們必定要用心，「把握當下剎那間」，我們一定要好好把握住，不可讓它漏失掉。
過去也告訴過大家，聞、思、修三無漏學，不要讓它漏失。法入心，若不用心，就漏掉了。所以，真正的修行者，是珍惜光陰，得一法要拳拳服膺。
每一個時間，都是很有價值的時間，每一個當下無不充滿了妙法。時間、空間，人、物、境界，每一個當下都是。但是，佛陀他要等待四十多年間，問題出在何處？不是佛，是凡夫。儘管佛陀覺悟的當下，就一直要與大家分享，他的心靈境界。可惜，就是凡夫不知不解，所以佛陀一等就等四十多年了。
「今正是其時」，經文裡這樣說。所以「即今當正是其時」，此時正是「其(時)」，此時，當下就是。「即今」是何時？只要我們每一天的時間，每一(時)刻，都是現在這個時間，正是時間，正是我們能得到法之時；任何一個時間，當下即是。
有一位修行者，這位修行者他很用功，都很把握時間，要如何能夠入真正寧寂的境界，所以這位叫做尚闍利。這位尚闍利，他很精進，平時沒有時間剪頭髮、剃鬍子，全身都是鬚髮，就是鬍鬚、頭髮都很長。為了方便，他就將頭髮整個盤到頭上，不知道有多長，整個頭髮都盤在頭上，在那裡坐下來時，他就入定了。
這當中，有一隻母鳥要生蛋了，看到那裡好像有一個鳥巢，就這樣停在那個「鳥巢」上，這樣開始很快就下蛋了，一顆、一顆的蛋，就這樣生下來了。鳥生了蛋之後，就開始在那裡孵蛋，安然自在。有時候就開始要出去，飛出去覓食，漸漸地，蛋就這樣孵出來了，小鳥脫殼而出，母鳥還在那裡呵護牠的雛鳥，有時候要飛出去，咬東西回來餵雛鳥。
這位修行者，他入冥想之後，經過了一段時間，他醒過來時，開始怎麼覺得，頭頂好像多一些重量，而且好像有東西在上面動？他探手一摸，有鳥巢，鳥剛脫殼時，有小鳥，有鳥蛋殼，母鳥離開了。所以他不敢動，還是屏息而坐，連呼吸，粗的呼吸，他都不敢，他就是用很微細的呼吸，不敢去驚動到小鳥。所以，就這樣在那裡坐，一天、二天、七天，一個月、二個月、三個月。此時，母鳥在教幼鳥如何飛，鳥兒漸漸長大，鳥兒要母鳥慢慢地教牠，如何展翅、如何飛，飛出去，還要再歸巢，還要再回來。就這樣，一個月、二個月，第三個月，終於母鳥就帶著這群小鳥，振翅而飛。
看到鳥這樣飛徥遠遠的，因為從秋入冬，氣候也冷了，這位修行者，看到鳥已經離巢而去了，天氣也覺得冷了，站起來，很微弱的身體，三個月如入冬眠一般，身體都沒有動，調息微細，這樣的體力也是很微弱，所以，站起來，單薄的身體，整個都瘦了，走路很浮，這樣消失於風吹，秋風動，冬天的風，秋冬交界的這種氣候中。
在這片土地，一段時間這麼安詳，天、地、人、物，動物與人是那麼祥和相處著，人是這麼有愛心，擔心去驚動到動物。天地之間，三個月的時間，就是那麼的順。這就是世間修行者的心境，與天、地、人、物這樣合而為一，真的是四合一。這種人間寧靜的境界，是多麼美啊！
這三個月的時間，全都是「當時」。他的修行，這種疼惜萬物，與天地合一。我一直覺得這個故事，真的無論何時都是，「今正是其時」。因為這念心這麼定，這念心充分的愛，那分天、地、人、物合一，這就是最好的時刻。
未曾說汝等
當得成佛道
所以未曾說
說時未至故
今正是其時
決定說大乘
《法華經方便品第二》
「今正是其時」，現在正是時候，所以「今正是其時，決定說大乘」。佛陀這樣向大家宣布，過去還未告訴大家，大家都能成佛，因為「說時未至故」，該說之時，時機未到。不過，現在正是時機，所以決定要告訴大家。所以「今正是其時」，「時」是何時？這個時間已經到了，是時候了。
今正是其時：
正當是時候了
時緣機熟
時不待人
適逢其時佳會
正是其時
過去佛陀一直說，眾生的根機，要有大機、大根，要有發心，要有殷勤精進，要能瞭解過去，佛陀所說、所設之法，都是微妙，是現在的基礎。如蓋一間屋子，基礎都已經打穩了，該是從地面上成形之時。所以，大法應該要說之時，「今正是其時」，意思就是說，是時候了，時候已經到了。是什麼時候到了？因緣、時機，都已經成熟了。
我們不能缺緣，既然因緣都圓滿成熟，時機，這個時候，大家四十多年來，也應該所聽、所看，人、事、物的道理，應該都印證，都已經差不多都看了，又瞭解了，佛陀時時都是把握機會教育。
就如在外面走，看到牧童趕著一群牛，佛陀忽然間微笑，微微搖頭。阿難很敏捷，看到了，趕緊問佛，「佛陀，您一定有因緣，您微笑。」佛陀就說：「是啊！人生因緣，看，這群牛為了要喝水、吃草，牧童就這樣顧牛，趕牛出去。吃飽回來，每一隻牛飽足回歸之時，看了心戚戚，就是很憂戚，所以，搖頭，很無奈，笑眾生為何如此愚鈍。吃飽，身體肥了，到那個時候，就是要被人賣出去時，就是要入屠場，宰場之時。堪嘆人生，就是這麼愚鈍，日日過著這種，不知死將至的時刻。所以我慨嘆，我感覺人間就是這麼無奈。」
看，佛陀只看到一群牛，出去、回來，他就向阿難說法，說出了人生與動物之間，就是日復一日，這麼愚昧在過日子。這是佛陀若看到境界，也是隨機說法，把握機會教育。這就是因緣時機。
到底這個時機與因緣，只能說譬喻，生活中歸於法，以此生活的形態，佛陀說出這種無常，凡夫愚鈍，這樣說出來。每一個時候，佛陀是把握機會，每一個時候，對佛而言，全都是因緣成熟，只看你是什麼樣的根機，什麼樣的緣，佛陀就以什麼方式逗教。
現在，這個時機就不同了。法華會，佳會，這個法華會是人人的根機成熟，佛陀正是要將他的內心，很想要說的法，這樣暢演出來的時機。所以「時不待人，適逢(其時)佳會，正是其時」。現在靈山會此時，不能再等待下去，因為分秒不斷這樣過，佛陀也已經進入老年之時，懷於內心的妙法，若沒有把握此時，趕緊利用時間說，實在是時間不能再等待人。
所以「決定說大乘」。決定，佛陀已經下定決心，所測量的時間，最後的大法，他一定要準備時間說，所以決定要說。
決定說大乘：
梵語摩訶衍
譯作大乘
大 簡別非小
稱之為大
乘 運載之義
運此至彼
「梵語摩訶衍」。「摩訶」就是「大」。「摩訶般若」叫做「大般若」；般若就是智慧，叫做大智慧。所以這個「大」，大菩薩，摩訶薩，就是大菩薩。這意思就是「大」的翻譯，「衍」就是「乘」的意思，就是「大乘」，叫做「摩訶衍」。梵語將之譯音，叫做「摩訶衍」，繹我們中文的意，叫做「大乘」。
「大」就是「簡別非小」，這不是小乘，與過去的妙權、權教不同，現在就是大乘，不是小乘法。這必定要大根、大機、大信心之人，才能接受，所以「稱之為大」，簡別不是小，是大。
「乘」就是運載的意思，譬喻，像大船能乘載很多人，從此岸渡到彼岸。
譬喻：
大輪船承載眾多
但是，我們過去，過去我們就是執著，執著於空寂。有的修行者，他只是冥想中，打坐冥想，所求的境界就是如此而已，所以在求空寂涅槃。像這樣的人，過去佛陀是教以小法，就如在中間停一下，在化城裡，這就是小教。
執求空寂之
涅槃教
為小乘
現在，現在已經開始，要將這些小教轉為大乘。所以經典，《法華經》裡有這一段文，「開一切種智到大乘法」。這「一切種智」，就是我們的真如本性，這就是大乘法。
經云
開一切種智之教
曰大乘
所以，我們現在，佛陀已經「決定說大乘」，開始已經要說了，所以我們要用心準備。佛陀的法，已經二千多年前到現在，我們現在要如何來複習。佛陀那個時候，說大法的那個境界，人人的心要如何接受，那就要看大家。時時要多用心。
Explanations by Master Cheng-Yan
Subject: The Time to Teach the Great Vehicle (今時說大乘)
Date: July. 07. 2014
Seize every present instant and do not let any moment slip by. Our thoughts at each instant determine whether we are noble or ordinary beings, thus this present moment is the right time.
We must seize the moment and sustain it forever. Each moment is the present for that point in time. Across thousands or tens of thousands of years, or across minutes or seconds, we need to be present in every instant. We must really take advantage of every moment and every second. This is to “seize the present.” So, we must be diligent and “not let any moment slip by.” Do not let even the smallest increment of time slip by. The ancients said “Time cannot be purchased with gold.” If we try to trade an ounce of gold for a moment of time, it will not work; that is impossible. So, we must not let even the smallest increment of space or time go to waste.
Whether we are speaking of time or space, we must take advantage of every bit of it. Actually, this “instant, our thoughts at each instant” happens in the blink of an eye. The brief moment our eyes close is an instant. It is the time it takes for us to blink or for a thought to arise. This is how quickly that moment passes, it happens in the blink of an eye. See, this is the way time passes. However, “our thoughts at each instant determine whether we are noble or ordinary beings”. If we are always present and mindful, and if our thoughts are correct, that determines “whether we are noble or ordinary beings.” If we give rise to this thought, if we resolve aspire and vow to take the Dharma to heart and to manifest the Dharma in our actions, that thought [determines that we are noble]. If we allow [that thought] to slip away, then we will always remain ordinary beings.
So, it in that instant, in “our thoughts at each instant,” we establish a strong resolve, we will learn and advance on the noble path. With our thoughts, “Forming an aspiration is easy, sustaining it is hard.” If we form an aspiration but immediately lose it, if we cannot seize our thought in that moment and hold on to it, then we will forever be ordinary and unenlightened. Our capabilities will still be dull, and we will never understand natural phenomena. So, we must put our hearts into “seizing every present moment.” We must hold on tight and not let them slip away. As I have told everyone in the past, we must not let go of listening, contemplating and practicing, the Three Flawless Studies.
After we take the Dharma to heart, if we are not careful we will lose it. So, true spiritual practitioners will treasure each moment. We must adhere to every teaching we obtain. Every moment is very valuable. Each present moment is full of wondrous Dharma, as is every time, space, person, object and state. This is true in every moment. But the Buddha waited over 40 years [to teach].
What was the problem? It was not the Buddha, but we ordinary people. As much as the Buddha wanted to share His spiritual state at the moment of His awakening, sadly, ordinary people could not understand it.So, the Buddha had to wait for over 40 years. “Now is the right time.”This was stated in the sutra. So, “This present moment is the right time.” This time was the “right time.” This time refers to the present. What does “the present” refer to? To every moment of every day; we are always living in the present. This is the exact moment we can attain teaching. Any time can be the present.
There was once a spiritual practitioners who worked very hard and always used his time well to try to enter a truly tranquil state of mind. His name was Chajali. Chajali was always diligently practicing, he never had time to cut this hair or shave his beard. He was covered in hair; both the hair on his chin and head were long. For conveninece’s sake he coiled his hair on top of his head.Who knows how long it was, but it was all coiled on the top of his head. Then he sat down and entered Samadhi. At that moment, a bird was about to lay eggs. She saw something resembling a nest, so she landed on top of it and quickly began to lay eggs.
One egg after another emerged. After the bird laid the eggs, she felt free to incubate them there. Once in a while, she flew away to find food. Eventually, the eggs hatched and the nestlings emerged. The mother bird looked after the nestlings and sometimes flew away to find food for them.After being in a state of deep meditation for some time, this spiritual practitioner awoke and felt that there was more weight on the top of his head. Also, something seemed to be moving. He reached up and discovered a bird’s nest. The eggs had just hatched, so there were nestlings and egg shells so he was afraid to move. He tried to hold his breath and did not dare breathe too heavily. So, he only took shallow breaths for fear of frightening the birds. This was how he sat.
One day passed, then two, then seven, then one month, two months, three months. During that time, the mother bird taught the nestlings to fly. As the nestlings matured, they needed their mother to teach them how to spread their wings and fly. Once they flew away, they needed to learn how to find their way back to the nest. In this way, one month passed, then two, then three. Finally, the mother bird and her nestlings flew away. These birds flew far away because fall was turning into winter and it was growing cold.
This spiritual practitioner saw that the birds had left the nest and was beginning to feel quite cold, so he stood up with his frail body. For three months he lived as if hibernating; his body had not moved one bit and he had only taken shallow breaths. So, he had very little physical strength and when he stood up, his body was frail and skinny. He walked without weight, as if he could be blown away by the winds that blew as fall became winter. For a period of time, this man had lived in such a peaceful state, with heaven and earth, human and animal. Human and animals had lived together in harmony.
He was so loving that he was afraid of startling the animals.
For three months he was really in harmony with the world. Then mental state of this spiritual practitioner was such that heaven, earth, human and animal were all one.They were truly in a state of union. This serene state in the world was truly beautiful. That period of three months felt like the “present moment” to him, and his practice led him to cherish all things and to be one with the world. I always feel that this story truly shows that at any time, “now is the right time”. His mind was in Samadhi and so filled with love that heaven, earth, human and animal were one. This was the best time.
I have not yet said to you all that all of you will attain Buddhahood. I did not say that because the time to speak had not come. Now is the right time, so I have decided to teach the Great Vehicle Dharma.
“Now is the right time;” this is the time. So, “Now is the right time, to teach the Great Vehicle Dharma”. The Buddha announced this to everyone. In the past, He had no told everyone that they could all become Buddhas “because the time to speak had not come”. The time to speak had no yet arrived, but now this was the right time, so He decided to tell everyone. So, “Now is the right time.” What “time” does this refer to? It refers to a moment that has already arrived.
Now is the right time: This present moment is the right time. Time, conditions and capabilities have matured. Time waits for no one. Upon encountering this excellent assembly at this time, now is the right time.
In the past, the Buddha always said that sentient beings must have great capabilities, develop aspirations, earnestly and diligently move forward and understand the past. The teachings He gave and established were subtle and wondrous, and were the foundation for His present [teachings]. This is just like building a house. After the foundation is firmly established, it is time for the house to take shape above ground. This was the time to expound the great Dharma. “Now is the right time”. This means that the time has arrived.
What is the time that has arrived? The karmic conditions and timing are ripe. We cannot lack the [proper] conditions, and now, cause and conditions have completely matured. As for timing, now, after over 40 years, the principles of people, matters and objects [the assembly] had heard about and seen had probably been verified. They had probably seen and understood it all since the Buddha always seized the opportunity to teach them.
For example, one time He was walking and saw a young cowherd driving cattle. The Buddha suddenly smiled and shook His head. Andada was very bright, so he immediately asked the Buddha, “Venerable Buddha, there must be a reason behind your smile”. He said, “Yes, the causes and conditions of life. You see, because the cattle need to drink water and graze the cowherd cares for them by driving them out. After they finish, they come back. When I see each cow return with a full belly, I feel a sense of sorrow, so I shake my head out of sadness. I could only smile at the foolishness of sentient beings. Full from water and grass, they grow fat. Eventually, they will be sold and it will be time for them to go to the slaughterhouse. I am sad that humans are just as foolish. Each day, they do not know death is approaching. So, I think about how sad life is in the human realm”. You see, just by observing a herd of cattle leaving and coming back, He was able to teach Ananda the foolish ways in which humans and animals live their daily lives, day after day. This is how the Buddha looks at the world and teaches the Dharma according to capabilities whenever opportunities arise. This is an example of causes and conditions and timing. Based on this timing and causes and conditions, He drew analogies and connected daily living to the Dharma.
Base on their way of living, the Buddha gave teachings about impermanence and the foolishness of sentient beings.
At every moment,he seizes the opportunity. In every moment,for the Buddha,cause and conditions are ripe.Based on our capabilities and karmic conditions, the Buddha gives suitable teachings.Now,this moment,this time is different.The Lotus Assembly was an
excellent assembly because every person’s capabilities had matured. The Buddha was about to freely express the Dharma in His heart that He had always wanted to teach.So,“Time waits for no one.Upon encountering this excellent assembly at this time,now is the right time.”
Now, at the Vulture Peak assembly,He could not wait any longer because seconds and minutes were constantly passing.The Buddha had already entered old age, so He had to quickly seize the opportunity to expound the wondrous Dharma in His heart. Indeed, time truly waits for no one. So, He “decided to teach the great Vehicle Dharma.” The Buddha had made this decision. He estimated the time [He had left]. He estimated the time [He had left] to expound the Great dharma. He knew needed time to teach it. Thus, He decided to speak.
[He] decided to teach the Great Vehicle Dharma: The Sanskrit word Mahayana means Great Vehicle. Great simply means that it is not small or limited. Vehicle means it is a mode of transport that takes us from this shore to the opposite one.
In “the Sanskrit word Mahayana,” “Maha” means great. So, “Mahaprajna” means “great prajna.” “Prajna” is wisdom. So, “Mahaprajna” is great wisdom. Therefore it is “great” “Mahasattva” means great Bodhisattva. So, “maha” means “great” in Sanskrit. “Yana” means “vehicle.” So, “the Great Vehicle” is “Mahayana.” The Sanskrit word Mahayana, means “the Great Vehicle” when translated.“Great” means “it is not small or limited.” This is not the Small Vehicle, and it is different from the provisional teachings of the past. Now He taught the Great Vehicle, not the Small Vehicle. Only people with great capabilities and great faith can accept it.So, it is called “great,” meaning that it is not small, but great. “Vehicle” means carrier of transport.
[The Great Vehicle] can be compared to a large ship that can carry many people from this shore to the other.
In the past we were stubborn and clung to emptiness and stillness. Some spiritual practitioners could only sit and be in a state of deep meditation. That was the state of mind they sought. So they only sought emptiness and Nirvana. In the past, the Buddha taught the Small Vehicle Dharma to people like this. This was like taking a brief rest at a conjured city; it was a limited teaching.
Those attached to seeking emptiness and stillness through teachings of Nirvana are Small Vehicle practitioners.
Now, it is time to begin to turn from these limited teachings to the Great Vehicle. So, in the Lotus Sutra, there is a passage stating, “Opening all-encompassing wisdom is teaching the Great Vehicle”. This “all-encompassing wisdom” is our intrinsic nature of True Suchness, which is the Great Vehicle Dharma.
So, now, the Buddha had “decided to teach the Great Vehicle Dharma.” Before [we hear these teachings], we must mindfully prepare. The Buddha-Dharma- Dharma has lasted for over 2000 years up to the present. Now we must review what the conditions were like when the Buddha taught the Great Dharma. How well we accept the Dharma depends on whether we are always mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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