20140806《靜思妙蓮華》佛法難遇應把握（第364集）
⊙「人間適遇佛法應珍惜，浮海木孔得適實非易，因緣把握當下莫錯過。」
⊙夫人常當自憶念，若得飲食應知量，身體輕便受苦少，正得消化護命長。
⊙「若我遇眾生，盡教以佛道，無智者錯亂，迷惑不受教。」《法華經方便品第二》
⊙盡教以佛道：佛道，即覺道；道者通之義，佛智圓通無壅，故名之為道。
⊙道有三種：聲聞之所得、緣覺之所得、佛之所得。今為佛所得之無上菩提，故云佛道。
⊙無智者錯亂：只因眾生累生世，造作無明覆蓋智思，惡習錯亂邪正不分，執偏頑固。
⊙迷惑不受教：謬於事理云迷惑，又沉沒於愛欲廣海，名利之大山，迷惑不受教。
【證嚴上人開示】
「人間適遇佛法我們要很珍惜，浮海木孔得適實非易，因緣把握當下莫錯過。」
人間適遇佛法
應珍惜
浮海木孔得適
實非易
因緣把握當下
莫錯過
這是我們人人要好好用心，想想在人間能得到佛法，實在是很難。
我們宏觀天下，大地到底有多大？人口已經有多少了？光說在大地之上，天蓋之下，能聽到佛法，佛教能普遍的地方，實在可惜，很少！不懂佛法，不曾聽過的，還是大部分。有佛法的地方，是不是人很幸運遇到佛法，甚至能及時聞教受持，這樣的人又有多少呢？所以說，就如「浮海木孔得適實非易」。
好像大海中，汪洋的大海中，一塊木柴，中間一個洞，這塊木柴，在海中浮啊浮，一隻龜游啊游，茫茫大海，在大海中游，卻忽然間抬起頭來，竟然會從這一塊木，這塊木柴的中間一個洞，正好從那個洞鑽出來了。這機會有多麼難得啊！
《法華經》，佛陀也是如此譬喻，要遇到佛法，就如那隻龜在海中適遇木孔。很巧，正好鑽進木孔中。（編按：法華經•妙莊嚴王本事品：「佛難得值，如優曇缽羅華，又如一眼之龜值浮木孔」）這實在是很不容易！我們真正聽法，遇到佛法、聽到正法的機會就如這樣，這麼的不容易。既然這麼不容易得，而已得到了，我們能不珍惜嗎？
世間人，捨生命所珍惜的是財物，(對)錢財很珍惜，寶石等等，視為寶物，他們叫寶石，明明就是石頭，卻是他們把它當成，這是價值有多高、多高。有什麼作用？什麼作用都沒有；只是人類的心在作祟，當成這叫做錢，錢很值錢。
輕輕的一張紙，那張面額能夠那麼多，但是，它的貨物價值又是多少？偏偏我們的人生，就把這些東西當成很有價值，拚死、拚活，也是要拓展事業，開啟他，多要更多的財物，累得全身，非常的辛苦。這在佛陀的時代，也有過這樣的事情。
佛在祇園精舍，有一天，波斯匿王來了，要頂禮下去，很困難；要起來，也要有人扶他。到底是怎麼了？佛陀就說：「看您喘息，在喘氣也很急促，行動也很不方便。」「是啊，我到底怎麼了，我怎麼這樣一直胖起來。」
佛陀就這樣開始向波斯匿王說，說一首偈，這樣說：「夫人常當自憶念，若得飲食應知量，身體輕便受苦少，正得消化護命長。」
夫人常當自憶念
若得飲食應知量
身體輕便受苦少
正得消化護命長
波斯匿王聽到了，回過頭來，向站在身邊的侍衛，摩納：「你要幫我記著，我每餐若要吃飯之前，你一定要將這首偈，要唸出來給我聽，我會每天都賞你一百金。」
這是從這裡，佛陀又向他說一些健康之道。心理要如何控制口欲的方法，對人世間物質，也要正念看清楚。
年輕人摩納，到皇宮，每天都是隨在國王身邊，三餐國王吃飯前，餐前，一定將這首偈唸出來。國王就說：「我知道，我知道」。就這樣，就控制了。
過了一段時間，身體恢復了，真的減肥了，很歡喜，又來到佛前，同樣向佛頂禮、膜拜，行動自如。向佛陀說感恩：「感恩佛陀給我一個健康的身體。」佛陀就開始又告訴他：「你從今以後，對自己要多愛惜，要多節欲。懂得節欲，就是疼惜自己，這是愛護自己。從現在開始，除了時時節食，還要利益眾生，信受奉行。」波斯匿王感恩佛陀的教示。
這是佛陀的時代，佛與國王就如朋友，也是師徒的關心，佛陀能夠關心國王，國王懂得信受奉行，這種的因緣，都是要當下要把握。這也就是時時佛陀，都是用種種譬喻、言辭來教育，或者是當機教育，所以無論是施教，或者是受教，我們都要好好，因緣把握當下，不可錯過。
只要我們人人用心，聽到的法，我們趕緊與大家分享，這是把握機會施教；聽到的人，也要趕緊把握因緣受教。這樣輾轉相教，如此，佛法就能普遍人間，讓人人有受用。所以，人心一定要調和，一定要用正法。
所以，佛陀他說：「若我遇眾生，盡教以佛道。無智者錯亂，迷惑不受教。」
佛陀的願就是如此，所遇到的眾生，他就是要將覺悟之道，要指導給大家知道。但是，我們眾生是不是能夠接受？這要視眾生的根機、眾生的習氣。習氣如果很重，(根)機若是鈍，儘管佛陀現前向他說法，還是一樣智不開，就是「無智錯亂」。
是時機還未到嗎？因緣還未成熟嗎？所以，佛法在他面前，卻還是智慧不開啟，所以，還是迷於錯亂中，所以「迷惑不受教」，很頑固。這種眾生，佛世時代同樣也很多，何況二千多年後。
佛陀不在人間，佛法在人間，我們是不是在這當中能接受到，還來得及？佛陀是不是在人間，只要正法留在人間，人人依照這條路——佛陀已經鋪好的路，只要我們依照這條路，從起點到終點，就沒有差錯了。就是我們不肯走上這條路，不肯照規矩向前進步，若如此，哪怕站在十字路口，也是不會到達，還是迷於岔路中。
所以，我們心念要轉，佛法叫做「轉法輪」。這個「轉法輪」，人的心念不轉，法輪就無法轉，所以我們真正要重視正法；不只是重視，還要收納入心；不只是收納入心，還身體力行。
「盡教以佛道」，佛陀暢演本懷，將他內心所保護的，一實乘之法，要讓大家知道，這就是覺道，一實相之法，要讓大家很瞭解，所以施以佛道。「盡教以佛道」，全都沒有隱瞞著，讓大家公開，大家知道，如何精進(的)方法，能夠成佛。這是佛陀開闊的心胸，大慈悲，無私的大愛，所以我們要用，很虔誠的心來接受，因為佛陀是「盡教以佛道」。簡單的這幾句話，就令我很感動。
盡教以佛道：
佛道即覺道
道者 通之義
佛智圓通無壅
故名之為道
何謂佛道？就是覺道。「道者，通之義」，之前也大概說過。「佛智圓通無壅」，沒有塞住，就是很通透。
只要你在此，放心向前走，這條路絕對是通達的，從凡夫地一直通到聖人的境域。道，佛道，這個「道」有三種，那就是一，是聲聞所得的道；第二，就是緣覺；第三條，那就是佛之所得。
道有三種：
一、聲聞之所得
二、緣覺之所得
三、佛之所得
今為佛所得之
無上菩提
故云佛道
聲聞，大家應該知道，聲聞是聽「四諦法」而得道。緣覺，第二就是緣覺，緣覺就是緣「十二因緣法」。或者是四季輪轉，他們在大空間中，去體會無常法；在人與人之間，在因緣中，去體會人生來世、去世的道理。
是為何來生人間，到最後必定要老、病、死？這個過程的「十二因緣」，從一念的心識開始；這一念「識」緣「名色」，就一直緣去了。所以，他下功夫，要如何修得無生無滅。到達無生無滅的境界，才能夠斷生死。這是緣覺所追求、所得之道。
但是，佛陀認為這只是一個過程，佛陀再開出了第三條，那就是佛之所得，那就是大覺。不只是知苦、集、滅、道，不只是知人間去來等等，等等的因緣，完全覺悟了，覺悟於天地宇宙萬物的道理，所以這是佛所得之覺、之道。這個道，要到達佛的境界，那就是聲聞、緣覺要轉型，就是入菩提道。菩提道是何人在走呢？菩薩所走的。
這條菩提道，就是大覺，佛陀所鋪出來，已經用這分的覺，大覺、大愛，就是大悲、大智，悲智雙運，鋪出了這條的大道，希望我們人人，能夠從小(乘)教，向入於此大乘教法。所以，「今為佛所得之無上菩提」，現在要說的道，就是佛已經得到的無上菩提，無上的正覺這條路，所以叫做佛道。
「無智者錯亂」。無智之人就是錯亂，只因為眾生累生累世，所造作的無明，覆蓋著智慧之思想。
無智者錯亂：
只因眾生累生世
造作無明
覆蓋智思
惡習錯亂
邪正不分
執偏頑固
我們凡夫都是看我們的眼前，眼前的人說什麼話，什麼樣的表情，做什麼樣的動作等等，讓我們在起心動念。看得到、聽得到的範圍內，就亂了我們的心思，這就是無明覆蓋。我們的智慧被無明覆蓋了，因此，亂了我們的思量，所以「惡習錯亂，邪正不分」。人人都是在惡習，惡的習氣，在那裡薰習，錯亂了我們的見思——我們所見到，引起我們的思考，所以就已經「邪正不分」。
所以我們常常說要明是非。這個大時代的大是非擾亂，也是人所造出來。總之，就是人與人之間，前面的錯亂，後面的效應，這就是世間現在。我們會很擔心，五濁惡世愈來愈濁，愈來愈亂，這是人心偏執，「執偏頑固」，我們很偏了，所以我們要好好提高警覺。
「迷惑不受教」。因為心已經偏了，所以因此迷惑，愈迷愈深，不能自拔，那就是不受教，無法來受佛陀正知正見的教育，無法，這就是因為迷惑。
迷惑不受教：
謬於事理云迷惑
又沉沒於
愛欲廣海
名利之大山
迷惑不受教
「謬於事理」。這「事」與「理」錯了，都錯在不知。有的人知道錯了，錯將錯，已經錯了，錯就再就錯，這樣錯到底下去。這是我們人的執著，很執著，所以，在迷惑，又再沉沒。沉沒下去，在哪裡呢？在愛欲之海。
這個愛欲之海，真的是很大、很廣。就如大欲海中，那塊木柴的中間蛀了一個洞。在大海中，這隻龜要能正好鑽進這個洞，很不容易。周邊全都是欲海，唯有這塊木柴能救。這隻龜，很幸運，遇到這塊木柴，還能鑽進這個木孔出來，這是多麼不容易。
人若在欲海中，受這種名利的大山，欲的大海，名利的大山。你們想，要能夠得救，要能從茫茫大海中得救起來，容易嗎？或者我們走進大山，已經迷山了，想要出來，容易嗎？這都是不容易的事情。所以，我們大家要把心顧好，值適遇佛法，是多麼的不容易；聽了佛法，我們要時時用心，好好把握，一念心都不要讓它散失掉。所以要時時多用心。
Explanations by Master Cheng-Yan
Subject: Seize the Rarely Encountered Dharma (佛法難遇應把握)
Date: August. 06. 2014
In this lifetime, when we encounter the Dharma, we must cherish it. We should know, “Like finding a hole in a plank floating on the sea, it is not easy to find. We must seize present causes and conditions and not miss this chance.”
We must all the mindful and think about how attaining the Dharma in this world is indeed extremely difficult. If we take a look around the world, how big is this planet? How big is the population already? On top of this land and beneath the skies, the places where Buddha-Dharma can be heard, where the Buddha’s teachings are widespread, are unfortunately very few. People who do not understand the Dharma or have not heard it are still the majority.
Even in places where the Dharma is present, is everyone there fortunate enough to encounter it? Or to hear and uphold the teachings in time? How many of those people are there? We say [finding the Dharma] to “like finding a hole in a plank floating on the sea; it is not easy to find.” It is as if, in a boundless ocean, there was a wooden plank with a hole in the middle. As this piece of wood floated on the sea, a turtle also swam in that vast ocean. As he swam in the ocean, he suddenly raised his head and actually stuck it through the hole in this plank. This is such a rare occurrence.
In the Lotus Sutra, the Buddha also made this analogy. Encountering the Buddha-Dharma is as likely as the turtle’s head encountering the hole in that plank. He somehow managed to stick his head through that hole. For this to happen is truly not easy. The odds of us really listening to and encountering the Dharma are the same. It is really not easy. Since it is so hard to attain, once we have attained it, how can we not cherish it? People living in this world spend their lives cherishing wealth. They greatly cherish money and wealth and consider gems precious items. They call them precious stones. Clearly, these things are just rocks, but they treat them as very valuable things. What is their function? They serve no function at all. This is just how people’s minds work. They think these are worth a lot of money, so they are very valuable. A simple piece of paper can be a bill of such high denomination. But how much is it actually worth? In our daily living, we treat [money] as something very valuable. People work themselves to death to expand their careers and businesses in order to accumulate more wealth. This causes them to be very exhausted.
In the Buddha’s lifetime, similar things also happened. When the Buddha was staying at Jetavana, one day, King Prasenajit came to visit. For him to kneel down to prostrate was very hard. To get back up, he also needed assistance. Why is this? The Buddha said, “I saw you wheezing and breathing very rapidly, and you are having trouble moving around.” “Yes, what has happened to me? Why am I continuously gaining weight?”
The Buddha gave King Prasenajit the following verses, “One must often reflect on oneself. When one eats and drinks the proper amount, the body has a lighter burden and suffers less. Digesting the proper amount leads to a long life.”
After King Prasenajit heard this, he turned his head and saw a guard named Mana standing nearby.“You must memorize it for me.Before I eat every meal, you must recite this verse to me and I will reward you 100 gold coins every day.”
Then, the Buddha also taught him some ways to live a healthy life, such as methods for controlling his appetite, and having the proper perspective on all material objects in this world.
Once they returned, the young man, Mana, stayed by the king’s side every day.Before the king ate each meal, Mana would always recite these verses.The king would say, “I know, I know.”In this way, the king controlled his diet.After a period of time, the king’s body returned [to good shape].After he lost some weight, he was very happy.
He came before the Buddha again, bowed and prostrated.He could move freely.The king came to thank the Buddha, “I am grateful to You for giving me a healthy body.”
The Buddha then said to him, “From now on you must take good care of yourself.”
If you can control your desires, you are cherishing and safeguarding yourself.From now on, besides controlling your diet, you must also benefit sentient beings and faithfully accept and practice the Dharma.”
King Prasenajit was grateful for His teachings.In the Buddha’s lifetime, the Buddha and the king were like friends, and were also like master and disciple.The Buddha cared about the king and the king faithfully accepted and practice His teachings.
We must promptly seize this kind of karmic conditions.This shows how the Buddha always used various analogies and expressions as teachings, or taught according to capabilities.
So, regardless of whether we are giving or receiving teachings, we must all take advantage of and not miss out on good karmic causes and conditions.If we are all mindful, when we hear the Dharma we quickly share it with everybody.This is how we seize the opportunity to teach.People who hear us must also seize this chance to accept teachings.
If we continue to teach the Dharma to others, then the Buddha-Dharma will pervade the world and everyone can make use of it.Therefore, for people’s minds to be in harmony, we must use Right Dharma.
So, the Buddha said, “If whenever I met sentient beings, I ultimately taught them the path to Buddhahood, those lacking wisdom would be confused.Deluded, they would not accept the teaching.”
This is the Buddha’s vow.When He meets sentient beings, He wants to teach the path of enlightenment to all of them.Whether we sentient beings can accept it or not depends on our capabilities and habits.If our habitual tendencies are very strong and our capabilities are very dull, even if the Buddha papered to teach the Dharma, we still could not awaken our wisdom.
“Lacking wisdom, [we] would be confused.”Is the timing not yet right.Are the karmic conditions not mature enough?Even if the Buddha appears before us, we still cannot awaken our wisdom.Therefore, we are still deluded and confused.
So, “deluded, [we] would not accept the teachings.”We are very stubborn.There were many sentient beings like this in the Buddha’s lifetime let alone more than 2000 years later.The Buddha is no longer physically in the world, but the Buddha-Dharma is still here.Can we accept it in time?The Buddha is not in this world, but as long as Right Dharma remains, we can all follow this path.The Buddha has already paved this road for us.As long as we follow this road, from beginning to end,As long as we follow this road from beginning to end, we will not go astray.
If we are not willing to walk this road, not willing to follow rules to move forward, we will stand at the crossroads and never reach [our destination], because we are deluded by the forks in the road. So, we must turn our minds around. In the Buddha-Dharma, this is “turning the Dharma-wheel”. In order to “turn the Dharma-wheel”, people’s minds must turn as well. So, we must really value Right Dharma. Not only must we value it, we must also take it into our minds. Not only must we let it enter our minds, we must put it into practice.
“I ultimately taught them the path to Buddhahood”. The Buddha freely expressed His original intent, teaching the true One Vehicle Dharma safeguarded in His mind. This helped everyone realize that this is the path to enlightenment, to ultimate reality. This helped everyone understand. So, the Buddha teaches the path to Buddhahood. [As He taught the path], He did not conceal anything and made everything known to all of them so they could know how to be diligent, and attain Buddhahood. This comes from the Buddha’s expansive mind, His great compassion and selfless great love.
Therefore, we must accept [the teachings] with great reverence. This is because the Buddha “ultimately taught them the path to Buddhahood”. These few simple words touch me very deeply.
What is the path to Buddhahood? It is the path to enlightenment.“A path is what leads somewhere”.We also have similar saying, “Buddha-wisdom is perfect and unobstructed”.
Unobstructed means it is very open. As long as we start from here and confidently move forward, this road will absolutely reach its destination, leading us from the state of unenlightened beings to the state of noble beings. One kind of path is the way to Buddhahood. There are three kinds of paths.The first is one attained by Hearers, the second is [attained] by Solitary Realizers and the third is attained By Buddhas.
There are three kinds of paths:
1.Those attained by Hearers.
2.Those attained by Solitary Realizers.
3.Those attained by Buddhas.
Now we speak of the unsurpassed Bodhi-path attained by Buddhas; it is the path to Buddhahood.
Hearers, as we all know, attained realization by listening to the Four Noble Truths. Second, Solitary Realizers attained realizations by connecting to the Twelve Links of Cyclic Existence or [by observing] the changing seasons. In the vast universe, they comprehend the principle of impermanence. In their interactions with others, through causes and conditions, they realized the principle of how people come to and leave this world.Why were they born in this world? Why do they have to age, grow ill and die? The Twelve Links of Cyclic Existence is a process that begins with the mind-consciousness. This “consciousness’ connects to “name and form” and each connects to the next. So, they put in a lot of effort to attain the state of non-arising and non-ceasing. Only by attaining this state, can they transcend the cycle of birth and death. This is the path that Solitary Realizers seek and attain.
However, the Buddha believes this is only part of the process. So, the Buddha opened up a third path, which is what Buddhas attain, Their great realizations. Not only do we know [the Four Noble Truths], the various causes and conditions that lead us to and from this world, but we must fully realize the principles of all things in the universe. Therefore, this is the realization and path attained by the Buddha.
To attain Buddhahood through this path, Hearers and Solitary Realizers must change themselves and enter the Bodhi-path. What kinds of people walk the Bodhi-path? Bodhisattvas. This Bodhi-path is paved by the Buddha, the Great Enlightened One. He has already paved this path with great realizations, great love, great compassion and great wisdom. By exercising compassion and wisdom. He paved this Great Path. He hopes all of us can shift from Small Vehicle teachings to the Great Vehicle teachings. So, “the unsurpassed Bodhi-path attained by all Buddhas” is the path we are going to discuss. It is the unsurpassed Bodhi the Buddha attained and the path to perfect enlightenment. So, it is the path to Buddhahood.
“Those lacking wisdom would be confused”. Those who lack wisdom are confused because sentient beings, lifetime after lifetime,gave rise to ignorance that create ignorance that obscures their ability to think wisely.
“Those lacking wisdom would be confused: Because sentient beings, lifetime after lifetime, ,gave rise to ignorance that create ignorance that obscures their ability to think wisely,they develop unwholesome habits, cannot discern the improper from the proper, and are stubbornly attached to biases.“
We ordinary people can only see what is before us. The words people in front of us are saying their facial expressions and the actions they take cause our minds to give rise to thoughts. Everything we can see and hear will confuse our thinking. This is because we are “obscured by ignorance”. Our wisdom has been obscured.
Therefore, our thinking is confused. So, we “develop unwholesome habits, cannot discern the improper from the proper.” We are all permeated by unwholesome habit; these confuse our views and thinking. Everything we see inspires our thinking, so we “cannot discern the improper from the proper”.
This is why we always say that we must clearly understand right and wrong. The great conflicts and troubles of this time are created by humans. In summary, when it comes to our interactions with others, the mistakes we make will result in effects that cause us tremendous worry in this world. The evil world of the Five Turbidities will become more and more chaotic. People’s minds are stubborn. We are “stubbornly attached to biases”. Since we have already gone astray, we must heighten our vigilance. “Deluded, they would not accept the teaching” Because our minds have already gone astray, we become more entrenched in delusion and confusion, so deeply that we cannot pull ourselves out.Thus, we cannot accept teachings, the Buddha’s teaching of Right Knowledge and Right Views. We cannot accept them because of our delusion.
Deluded, they would not accept the teaching: Being mistaken about matters and principles leads to confusion. This also causes them to sink into the vast sea of cravings and desires and the mountains of fame and wealth.
“Being mistaken about matters and principles,” means we are mistaken about the way things work. We are mistaken because of lack of knowledge. Some people know they are mistaken, but since they are already mistaken, they simply continue on the wrong path. We persist in being mistaken because we are attached and stubborn.
Thus, we sink further into delusion and confusion. What are we sinking into? The sea of cravings and desires is really big and vast. In the sea of desires, there is a wooden plank with a hole. In this sea, for a turtle to stick his head through the hole is very unlikely. Surrounded by the sea of desires, only this plank can save him.
This turtle is very lucky to not only encounter this plank, but to also stick his head through its hole. This is so very unlikely. If people are sinking in a sea of desires or stranded on a mountain of recognition and wealth, is it easy to be saved from this sea or this mountain? Will pulling ourselves out of this vast sea be easy at all? If we walk into the mountains, and get lost, will it be easy to find our way out? These are very difficult things to do.
So, we must take good care of our minds. Encountering the Buddha-Dharma is such a difficult thing to do. When we listen to the Buddha-Dharma, we must be mindful and really hold on to it. We must not lose our aspirations at all. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「人間適遇佛法應珍惜，浮海木孔得適實非易，因緣把握當下莫錯過。」
⊙夫人常當自憶念，若得飲食應知量，身體輕便受苦少，正得消化護命長。
⊙「若我遇眾生，盡教以佛道，無智者錯亂，迷惑不受教。」《法華經方便品第二》
⊙盡教以佛道：佛道，即覺道；道者通之義，佛智圓通無壅，故名之為道。
⊙道有三種：聲聞之所得、緣覺之所得、佛之所得。今為佛所得之無上菩提，故云佛道。
⊙無智者錯亂：只因眾生累生世，造作無明覆蓋智思，惡習錯亂邪正不分，執偏頑固。
⊙迷惑不受教：謬於事理云迷惑，又沉沒於愛欲廣海，名利之大山，迷惑不受教。
【證嚴上人開示】
「人間適遇佛法我們要很珍惜，浮海木孔得適實非易，因緣把握當下莫錯過。」
人間適遇佛法
應珍惜
浮海木孔得適
實非易
因緣把握當下
莫錯過
這是我們人人要好好用心，想想在人間能得到佛法，實在是很難。
我們宏觀天下，大地到底有多大？人口已經有多少了？光說在大地之上，天蓋之下，能聽到佛法，佛教能普遍的地方，實在可惜，很少！不懂佛法，不曾聽過的，還是大部分。有佛法的地方，是不是人很幸運遇到佛法，甚至能及時聞教受持，這樣的人又有多少呢？所以說，就如「浮海木孔得適實非易」。
好像大海中，汪洋的大海中，一塊木柴，中間一個洞，這塊木柴，在海中浮啊浮，一隻龜游啊游，茫茫大海，在大海中游，卻忽然間抬起頭來，竟然會從這一塊木，這塊木柴的中間一個洞，正好從那個洞鑽出來了。這機會有多麼難得啊！
《法華經》，佛陀也是如此譬喻，要遇到佛法，就如那隻龜在海中適遇木孔。很巧，正好鑽進木孔中。（編按：法華經•妙莊嚴王本事品：「佛難得值，如優曇缽羅華，又如一眼之龜值浮木孔」）這實在是很不容易！我們真正聽法，遇到佛法、聽到正法的機會就如這樣，這麼的不容易。既然這麼不容易得，而已得到了，我們能不珍惜嗎？
世間人，捨生命所珍惜的是財物，(對)錢財很珍惜，寶石等等，視為寶物，他們叫寶石，明明就是石頭，卻是他們把它當成，這是價值有多高、多高。有什麼作用？什麼作用都沒有；只是人類的心在作祟，當成這叫做錢，錢很值錢。
輕輕的一張紙，那張面額能夠那麼多，但是，它的貨物價值又是多少？偏偏我們的人生，就把這些東西當成很有價值，拚死、拚活，也是要拓展事業，開啟他，多要更多的財物，累得全身，非常的辛苦。這在佛陀的時代，也有過這樣的事情。
佛在祇園精舍，有一天，波斯匿王來了，要頂禮下去，很困難；要起來，也要有人扶他。到底是怎麼了？佛陀就說：「看您喘息，在喘氣也很急促，行動也很不方便。」「是啊，我到底怎麼了，我怎麼這樣一直胖起來。」
佛陀就這樣開始向波斯匿王說，說一首偈，這樣說：「夫人常當自憶念，若得飲食應知量，身體輕便受苦少，正得消化護命長。」
夫人常當自憶念
若得飲食應知量
身體輕便受苦少
正得消化護命長
波斯匿王聽到了，回過頭來，向站在身邊的侍衛，摩納：「你要幫我記著，我每餐若要吃飯之前，你一定要將這首偈，要唸出來給我聽，我會每天都賞你一百金。」
這是從這裡，佛陀又向他說一些健康之道。心理要如何控制口欲的方法，對人世間物質，也要正念看清楚。
年輕人摩納，到皇宮，每天都是隨在國王身邊，三餐國王吃飯前，餐前，一定將這首偈唸出來。國王就說：「我知道，我知道」。就這樣，就控制了。
過了一段時間，身體恢復了，真的減肥了，很歡喜，又來到佛前，同樣向佛頂禮、膜拜，行動自如。向佛陀說感恩：「感恩佛陀給我一個健康的身體。」佛陀就開始又告訴他：「你從今以後，對自己要多愛惜，要多節欲。懂得節欲，就是疼惜自己，這是愛護自己。從現在開始，除了時時節食，還要利益眾生，信受奉行。」波斯匿王感恩佛陀的教示。
這是佛陀的時代，佛與國王就如朋友，也是師徒的關心，佛陀能夠關心國王，國王懂得信受奉行，這種的因緣，都是要當下要把握。這也就是時時佛陀，都是用種種譬喻、言辭來教育，或者是當機教育，所以無論是施教，或者是受教，我們都要好好，因緣把握當下，不可錯過。
只要我們人人用心，聽到的法，我們趕緊與大家分享，這是把握機會施教；聽到的人，也要趕緊把握因緣受教。這樣輾轉相教，如此，佛法就能普遍人間，讓人人有受用。所以，人心一定要調和，一定要用正法。
所以，佛陀他說：「若我遇眾生，盡教以佛道。無智者錯亂，迷惑不受教。」
佛陀的願就是如此，所遇到的眾生，他就是要將覺悟之道，要指導給大家知道。但是，我們眾生是不是能夠接受？這要視眾生的根機、眾生的習氣。習氣如果很重，(根)機若是鈍，儘管佛陀現前向他說法，還是一樣智不開，就是「無智錯亂」。
是時機還未到嗎？因緣還未成熟嗎？所以，佛法在他面前，卻還是智慧不開啟，所以，還是迷於錯亂中，所以「迷惑不受教」，很頑固。這種眾生，佛世時代同樣也很多，何況二千多年後。
佛陀不在人間，佛法在人間，我們是不是在這當中能接受到，還來得及？佛陀是不是在人間，只要正法留在人間，人人依照這條路——佛陀已經鋪好的路，只要我們依照這條路，從起點到終點，就沒有差錯了。就是我們不肯走上這條路，不肯照規矩向前進步，若如此，哪怕站在十字路口，也是不會到達，還是迷於岔路中。
所以，我們心念要轉，佛法叫做「轉法輪」。這個「轉法輪」，人的心念不轉，法輪就無法轉，所以我們真正要重視正法；不只是重視，還要收納入心；不只是收納入心，還身體力行。
「盡教以佛道」，佛陀暢演本懷，將他內心所保護的，一實乘之法，要讓大家知道，這就是覺道，一實相之法，要讓大家很瞭解，所以施以佛道。「盡教以佛道」，全都沒有隱瞞著，讓大家公開，大家知道，如何精進(的)方法，能夠成佛。這是佛陀開闊的心胸，大慈悲，無私的大愛，所以我們要用，很虔誠的心來接受，因為佛陀是「盡教以佛道」。簡單的這幾句話，就令我很感動。
盡教以佛道：
佛道即覺道
道者 通之義
佛智圓通無壅
故名之為道
何謂佛道？就是覺道。「道者，通之義」，之前也大概說過。「佛智圓通無壅」，沒有塞住，就是很通透。
只要你在此，放心向前走，這條路絕對是通達的，從凡夫地一直通到聖人的境域。道，佛道，這個「道」有三種，那就是一，是聲聞所得的道；第二，就是緣覺；第三條，那就是佛之所得。
道有三種：
一、聲聞之所得
二、緣覺之所得
三、佛之所得
今為佛所得之
無上菩提
故云佛道
聲聞，大家應該知道，聲聞是聽「四諦法」而得道。緣覺，第二就是緣覺，緣覺就是緣「十二因緣法」。或者是四季輪轉，他們在大空間中，去體會無常法；在人與人之間，在因緣中，去體會人生來世、去世的道理。
是為何來生人間，到最後必定要老、病、死？這個過程的「十二因緣」，從一念的心識開始；這一念「識」緣「名色」，就一直緣去了。所以，他下功夫，要如何修得無生無滅。到達無生無滅的境界，才能夠斷生死。這是緣覺所追求、所得之道。
但是，佛陀認為這只是一個過程，佛陀再開出了第三條，那就是佛之所得，那就是大覺。不只是知苦、集、滅、道，不只是知人間去來等等，等等的因緣，完全覺悟了，覺悟於天地宇宙萬物的道理，所以這是佛所得之覺、之道。這個道，要到達佛的境界，那就是聲聞、緣覺要轉型，就是入菩提道。菩提道是何人在走呢？菩薩所走的。
這條菩提道，就是大覺，佛陀所鋪出來，已經用這分的覺，大覺、大愛，就是大悲、大智，悲智雙運，鋪出了這條的大道，希望我們人人，能夠從小(乘)教，向入於此大乘教法。所以，「今為佛所得之無上菩提」，現在要說的道，就是佛已經得到的無上菩提，無上的正覺這條路，所以叫做佛道。
「無智者錯亂」。無智之人就是錯亂，只因為眾生累生累世，所造作的無明，覆蓋著智慧之思想。
無智者錯亂：
只因眾生累生世
造作無明
覆蓋智思
惡習錯亂
邪正不分
執偏頑固
我們凡夫都是看我們的眼前，眼前的人說什麼話，什麼樣的表情，做什麼樣的動作等等，讓我們在起心動念。看得到、聽得到的範圍內，就亂了我們的心思，這就是無明覆蓋。我們的智慧被無明覆蓋了，因此，亂了我們的思量，所以「惡習錯亂，邪正不分」。人人都是在惡習，惡的習氣，在那裡薰習，錯亂了我們的見思——我們所見到，引起我們的思考，所以就已經「邪正不分」。
所以我們常常說要明是非。這個大時代的大是非擾亂，也是人所造出來。總之，就是人與人之間，前面的錯亂，後面的效應，這就是世間現在。我們會很擔心，五濁惡世愈來愈濁，愈來愈亂，這是人心偏執，「執偏頑固」，我們很偏了，所以我們要好好提高警覺。
「迷惑不受教」。因為心已經偏了，所以因此迷惑，愈迷愈深，不能自拔，那就是不受教，無法來受佛陀正知正見的教育，無法，這就是因為迷惑。
迷惑不受教：
謬於事理云迷惑
又沉沒於
愛欲廣海
名利之大山
迷惑不受教
「謬於事理」。這「事」與「理」錯了，都錯在不知。有的人知道錯了，錯將錯，已經錯了，錯就再就錯，這樣錯到底下去。這是我們人的執著，很執著，所以，在迷惑，又再沉沒。沉沒下去，在哪裡呢？在愛欲之海。
這個愛欲之海，真的是很大、很廣。就如大欲海中，那塊木柴的中間蛀了一個洞。在大海中，這隻龜要能正好鑽進這個洞，很不容易。周邊全都是欲海，唯有這塊木柴能救。這隻龜，很幸運，遇到這塊木柴，還能鑽進這個木孔出來，這是多麼不容易。
人若在欲海中，受這種名利的大山，欲的大海，名利的大山。你們想，要能夠得救，要能從茫茫大海中得救起來，容易嗎？或者我們走進大山，已經迷山了，想要出來，容易嗎？這都是不容易的事情。所以，我們大家要把心顧好，值適遇佛法，是多麼的不容易；聽了佛法，我們要時時用心，好好把握，一念心都不要讓它散失掉。所以要時時多用心。
Explanations by Master Cheng-Yan
Subject: Seize the Rarely Encountered Dharma (佛法難遇應把握)
Date: August. 06. 2014
In this lifetime, when we encounter the Dharma, we must cherish it. We should know, “Like finding a hole in a plank floating on the sea, it is not easy to find. We must seize present causes and conditions and not miss this chance.”
We must all the mindful and think about how attaining the Dharma in this world is indeed extremely difficult. If we take a look around the world, how big is this planet? How big is the population already? On top of this land and beneath the skies, the places where Buddha-Dharma can be heard, where the Buddha’s teachings are widespread, are unfortunately very few. People who do not understand the Dharma or have not heard it are still the majority.
Even in places where the Dharma is present, is everyone there fortunate enough to encounter it? Or to hear and uphold the teachings in time? How many of those people are there? We say [finding the Dharma] to “like finding a hole in a plank floating on the sea; it is not easy to find.” It is as if, in a boundless ocean, there was a wooden plank with a hole in the middle. As this piece of wood floated on the sea, a turtle also swam in that vast ocean. As he swam in the ocean, he suddenly raised his head and actually stuck it through the hole in this plank. This is such a rare occurrence.
In the Lotus Sutra, the Buddha also made this analogy. Encountering the Buddha-Dharma is as likely as the turtle’s head encountering the hole in that plank. He somehow managed to stick his head through that hole. For this to happen is truly not easy. The odds of us really listening to and encountering the Dharma are the same. It is really not easy. Since it is so hard to attain, once we have attained it, how can we not cherish it? People living in this world spend their lives cherishing wealth. They greatly cherish money and wealth and consider gems precious items. They call them precious stones. Clearly, these things are just rocks, but they treat them as very valuable things. What is their function? They serve no function at all. This is just how people’s minds work. They think these are worth a lot of money, so they are very valuable. A simple piece of paper can be a bill of such high denomination. But how much is it actually worth? In our daily living, we treat [money] as something very valuable. People work themselves to death to expand their careers and businesses in order to accumulate more wealth. This causes them to be very exhausted.
In the Buddha’s lifetime, similar things also happened. When the Buddha was staying at Jetavana, one day, King Prasenajit came to visit. For him to kneel down to prostrate was very hard. To get back up, he also needed assistance. Why is this? The Buddha said, “I saw you wheezing and breathing very rapidly, and you are having trouble moving around.” “Yes, what has happened to me? Why am I continuously gaining weight?”
The Buddha gave King Prasenajit the following verses, “One must often reflect on oneself. When one eats and drinks the proper amount, the body has a lighter burden and suffers less. Digesting the proper amount leads to a long life.”
After King Prasenajit heard this, he turned his head and saw a guard named Mana standing nearby.“You must memorize it for me.Before I eat every meal, you must recite this verse to me and I will reward you 100 gold coins every day.”
Then, the Buddha also taught him some ways to live a healthy life, such as methods for controlling his appetite, and having the proper perspective on all material objects in this world.
Once they returned, the young man, Mana, stayed by the king’s side every day.Before the king ate each meal, Mana would always recite these verses.The king would say, “I know, I know.”In this way, the king controlled his diet.After a period of time, the king’s body returned [to good shape].After he lost some weight, he was very happy.
He came before the Buddha again, bowed and prostrated.He could move freely.The king came to thank the Buddha, “I am grateful to You for giving me a healthy body.”
The Buddha then said to him, “From now on you must take good care of yourself.”
If you can control your desires, you are cherishing and safeguarding yourself.From now on, besides controlling your diet, you must also benefit sentient beings and faithfully accept and practice the Dharma.”
King Prasenajit was grateful for His teachings.In the Buddha’s lifetime, the Buddha and the king were like friends, and were also like master and disciple.The Buddha cared about the king and the king faithfully accepted and practice His teachings.
We must promptly seize this kind of karmic conditions.This shows how the Buddha always used various analogies and expressions as teachings, or taught according to capabilities.
So, regardless of whether we are giving or receiving teachings, we must all take advantage of and not miss out on good karmic causes and conditions.If we are all mindful, when we hear the Dharma we quickly share it with everybody.This is how we seize the opportunity to teach.People who hear us must also seize this chance to accept teachings.
If we continue to teach the Dharma to others, then the Buddha-Dharma will pervade the world and everyone can make use of it.Therefore, for people’s minds to be in harmony, we must use Right Dharma.
So, the Buddha said, “If whenever I met sentient beings, I ultimately taught them the path to Buddhahood, those lacking wisdom would be confused.Deluded, they would not accept the teaching.”
This is the Buddha’s vow.When He meets sentient beings, He wants to teach the path of enlightenment to all of them.Whether we sentient beings can accept it or not depends on our capabilities and habits.If our habitual tendencies are very strong and our capabilities are very dull, even if the Buddha papered to teach the Dharma, we still could not awaken our wisdom.
“Lacking wisdom, [we] would be confused.”Is the timing not yet right.Are the karmic conditions not mature enough?Even if the Buddha appears before us, we still cannot awaken our wisdom.Therefore, we are still deluded and confused.
So, “deluded, [we] would not accept the teachings.”We are very stubborn.There were many sentient beings like this in the Buddha’s lifetime let alone more than 2000 years later.The Buddha is no longer physically in the world, but the Buddha-Dharma is still here.Can we accept it in time?The Buddha is not in this world, but as long as Right Dharma remains, we can all follow this path.The Buddha has already paved this road for us.As long as we follow this road, from beginning to end,As long as we follow this road from beginning to end, we will not go astray.
If we are not willing to walk this road, not willing to follow rules to move forward, we will stand at the crossroads and never reach [our destination], because we are deluded by the forks in the road. So, we must turn our minds around. In the Buddha-Dharma, this is “turning the Dharma-wheel”. In order to “turn the Dharma-wheel”, people’s minds must turn as well. So, we must really value Right Dharma. Not only must we value it, we must also take it into our minds. Not only must we let it enter our minds, we must put it into practice.
“I ultimately taught them the path to Buddhahood”. The Buddha freely expressed His original intent, teaching the true One Vehicle Dharma safeguarded in His mind. This helped everyone realize that this is the path to enlightenment, to ultimate reality. This helped everyone understand. So, the Buddha teaches the path to Buddhahood. [As He taught the path], He did not conceal anything and made everything known to all of them so they could know how to be diligent, and attain Buddhahood. This comes from the Buddha’s expansive mind, His great compassion and selfless great love.
Therefore, we must accept [the teachings] with great reverence. This is because the Buddha “ultimately taught them the path to Buddhahood”. These few simple words touch me very deeply.
What is the path to Buddhahood? It is the path to enlightenment.“A path is what leads somewhere”.We also have similar saying, “Buddha-wisdom is perfect and unobstructed”.
Unobstructed means it is very open. As long as we start from here and confidently move forward, this road will absolutely reach its destination, leading us from the state of unenlightened beings to the state of noble beings. One kind of path is the way to Buddhahood. There are three kinds of paths.The first is one attained by Hearers, the second is [attained] by Solitary Realizers and the third is attained By Buddhas.
There are three kinds of paths:
1.Those attained by Hearers.
2.Those attained by Solitary Realizers.
3.Those attained by Buddhas.
Now we speak of the unsurpassed Bodhi-path attained by Buddhas; it is the path to Buddhahood.
Hearers, as we all know, attained realization by listening to the Four Noble Truths. Second, Solitary Realizers attained realizations by connecting to the Twelve Links of Cyclic Existence or [by observing] the changing seasons. In the vast universe, they comprehend the principle of impermanence. In their interactions with others, through causes and conditions, they realized the principle of how people come to and leave this world.Why were they born in this world? Why do they have to age, grow ill and die? The Twelve Links of Cyclic Existence is a process that begins with the mind-consciousness. This “consciousness’ connects to “name and form” and each connects to the next. So, they put in a lot of effort to attain the state of non-arising and non-ceasing. Only by attaining this state, can they transcend the cycle of birth and death. This is the path that Solitary Realizers seek and attain.
However, the Buddha believes this is only part of the process. So, the Buddha opened up a third path, which is what Buddhas attain, Their great realizations. Not only do we know [the Four Noble Truths], the various causes and conditions that lead us to and from this world, but we must fully realize the principles of all things in the universe. Therefore, this is the realization and path attained by the Buddha.
To attain Buddhahood through this path, Hearers and Solitary Realizers must change themselves and enter the Bodhi-path. What kinds of people walk the Bodhi-path? Bodhisattvas. This Bodhi-path is paved by the Buddha, the Great Enlightened One. He has already paved this path with great realizations, great love, great compassion and great wisdom. By exercising compassion and wisdom. He paved this Great Path. He hopes all of us can shift from Small Vehicle teachings to the Great Vehicle teachings. So, “the unsurpassed Bodhi-path attained by all Buddhas” is the path we are going to discuss. It is the unsurpassed Bodhi the Buddha attained and the path to perfect enlightenment. So, it is the path to Buddhahood.
“Those lacking wisdom would be confused”. Those who lack wisdom are confused because sentient beings, lifetime after lifetime,gave rise to ignorance that create ignorance that obscures their ability to think wisely.
“Those lacking wisdom would be confused: Because sentient beings, lifetime after lifetime, ,gave rise to ignorance that create ignorance that obscures their ability to think wisely,they develop unwholesome habits, cannot discern the improper from the proper, and are stubbornly attached to biases.“
We ordinary people can only see what is before us. The words people in front of us are saying their facial expressions and the actions they take cause our minds to give rise to thoughts. Everything we can see and hear will confuse our thinking. This is because we are “obscured by ignorance”. Our wisdom has been obscured.
Therefore, our thinking is confused. So, we “develop unwholesome habits, cannot discern the improper from the proper.” We are all permeated by unwholesome habit; these confuse our views and thinking. Everything we see inspires our thinking, so we “cannot discern the improper from the proper”.
This is why we always say that we must clearly understand right and wrong. The great conflicts and troubles of this time are created by humans. In summary, when it comes to our interactions with others, the mistakes we make will result in effects that cause us tremendous worry in this world. The evil world of the Five Turbidities will become more and more chaotic. People’s minds are stubborn. We are “stubbornly attached to biases”. Since we have already gone astray, we must heighten our vigilance. “Deluded, they would not accept the teaching” Because our minds have already gone astray, we become more entrenched in delusion and confusion, so deeply that we cannot pull ourselves out.Thus, we cannot accept teachings, the Buddha’s teaching of Right Knowledge and Right Views. We cannot accept them because of our delusion.
Deluded, they would not accept the teaching: Being mistaken about matters and principles leads to confusion. This also causes them to sink into the vast sea of cravings and desires and the mountains of fame and wealth.
“Being mistaken about matters and principles,” means we are mistaken about the way things work. We are mistaken because of lack of knowledge. Some people know they are mistaken, but since they are already mistaken, they simply continue on the wrong path. We persist in being mistaken because we are attached and stubborn.
Thus, we sink further into delusion and confusion. What are we sinking into? The sea of cravings and desires is really big and vast. In the sea of desires, there is a wooden plank with a hole. In this sea, for a turtle to stick his head through the hole is very unlikely. Surrounded by the sea of desires, only this plank can save him.
This turtle is very lucky to not only encounter this plank, but to also stick his head through its hole. This is so very unlikely. If people are sinking in a sea of desires or stranded on a mountain of recognition and wealth, is it easy to be saved from this sea or this mountain? Will pulling ourselves out of this vast sea be easy at all? If we walk into the mountains, and get lost, will it be easy to find our way out? These are very difficult things to do.
So, we must take good care of our minds. Encountering the Buddha-Dharma is such a difficult thing to do. When we listen to the Buddha-Dharma, we must be mindful and really hold on to it. We must not lose our aspirations at all. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment