20141103《靜思妙蓮華》因緣深淺不同(第427)
（法華經•方便品第二）
⊙「佛性本具，則是生佛體同；得值遇佛，則是內因善力；得感出世，因緣深淺不同。」
⊙「眾生諸根鈍，著樂癡所盲，如斯之等類，云何而可度？」《法華經 方便品第二》
⊙眾生諸根鈍：佛之智慧雖極微妙，奈何眾生諸根暗鈍，貪著世樂五欲所纏縛，癡愛所覆蔽，無明心眼所翳，無視真諦道法。
⊙佛即無由暢施本懷，以一佛乘度之。難以微妙之大法，投鈍根之小機，如方木不逗圓孔。
⊙著樂癡所盲：因彼在無明苦中之眾生，不唯不信，甚或破毀佛法；唯貪著諸欲樂，癡暗無明，如盲人行路，致墜惡道。
⊙如斯之等類，云何而可度：如是眾生愚昧無知，唯貪婪於欲樂，沉淪於無明，如海吞流中，救拔甚難，如何可度？
【證嚴上人開示】
「佛性本具，則是生佛體同；得值遇佛，則是內因善力；得感出世，因緣深淺不同。」
佛性本具
則是生佛體同
得值遇佛
則是內因善力
得感出世
因緣深淺不同
那就是要告訴大家，佛性，我們眾生與佛是平等，所以眾生、佛體同。過去我們是凡夫，迷茫、不知；但是佛陀說，應該人人要知道，從凡夫中，依照佛陀所教法，同樣也能回歸如來的本性。最重要的，我們是要能得值佛、能會遇佛法。
會遇佛法，其實在現代，佛法是很普遍，佛法，只要願意在電腦上一個網路，佛法在網路裡，能夠很詳細來解說佛法。這是佛教界人士用心。更加難得的，我們能同一個修行的道場，能夠再聽法，將佛經裡，應現在的時代，我們能了解很多事情。佛法不離世間法，世間法離開了佛法，世間就無法人心調伏，所以我們應該要把握住現在，佛法很昌盛，只要你願意進入佛法中，現在的科技就是這麼坦然，佛法鋪排在人間。
不過，我們就要看「得值遇佛」，本來就很容易就能得到了，能得到又能遇到，但是這也要看我們，是不是有重視？我們若重視，「則(是)內因善力」。有緣的人，共一個地點、共一個道場，這樣我們來共受持，這全都是因為內因善力。
我們的內心有這種求法的心，這股力量，自然遠遠的人也會到達；我們若沒有那分善力，不尊重法，哪怕是在身邊，他也走得遠遠的，不願意殷勤精進。這就要看我們內(心) ，是否有這股，善力求佛聞法的心呢？
所以，「得感出世，因緣深淺不同」。這就是各人的因緣，深淺不同。有的緣較深，那就很自然，這個內心的善力，求法、聞法的心就很懇切，認真聽，用入心。有人來，他適應機會就能布善種子。
有一次，阿難、迦葉隨著佛陀在遊化。那一年氣候很熱，也到處都是乾旱，走到一個很開闊的地方，佛陀遠遠看到，有一片的瓜園，在種瓜的園，佛陀就向阿難、迦葉說：「來，很口渴，也很餓了。你們是不是去向她化一顆瓜，化這分緣？」那時候，阿難，自動就向瓜園走去了。
走到那裡，有一位女孩子年輕的，她看到阿難走近來了，就臉色很難看，儘管阿難，那麼謙卑地跟她說：「我們現在口渴、肚子餓，希望妳能布施一顆瓜給我們，我們能拿去供養釋迦佛。」這位女孩子，還沒聽阿難把話都說完，就指著阿難，很生氣說：「你給我離開，我不要聽你講話，我聽到你的聲音，我心很不歡喜。」就將阿難趕走了。
阿難來到佛的面前，他就很無奈，向佛陀這樣照實述說。佛陀聽完，他微笑，看著迦葉：「來，迦葉，你去。」遠遠地，這位女孩子回過頭來，看到迦葉一步一步接近了，這位女孩子心生歡喜，就選擇了一顆瓜，又大、又成熟的瓜，她就抱著這顆瓜，來到迦葉的面前，雙手恭敬送給迦葉尊者。
阿難感覺：「為什麼呢？你怎麼那麼順利呢？這顆這麼成熟的瓜讓你拿到了。」心裡有一點不服氣，就問佛陀說：「佛陀，這到底是什麼因緣啊？」佛陀微笑就說：「因緣，來，聽我為你們說因緣。」
在過去一段很長的時間，有二個人相約作伴要做生意，在路上，一個走在前頭，一個走在後頭。走在前頭這位，看到路邊一隻死貓，已經發出了臭味了，身上又有蟲，走在前面這個人看到這隻死貓，他掩住鼻子，嫌臭，這樣趕快走過去。
後面這個人，同樣聞到的是臭的味道，看到的是這隻死貓，心生不忍，就趕快去挖一個洞，土、土窟，就將這隻貓這樣拿到土窟裡，還沒有將牠埋之前，就開始為牠說：「你就是某種因緣生在畜生道，可憐、悲哀，你死在路邊，被這麼多的蟲吃，這是你過去生中所造的業。現在我們有緣，希望你能來生，有因緣，能夠遇到善知識，你能究求佛法，這樣才有解脫之日。」就是這樣向牠說完，土就蓋上去，這樣(就)離開了。
佛陀說這一點點的過去，回過頭來就說：「阿難、迦葉，你們知道嗎？」阿難說：「我知道，佛陀的意思就是說，走在前面那一位是我，走在後面那位是迦葉，彼此之間就是有了這分的因緣。」
佛陀滿意了，阿難的答案對了，所以就開始又向他們說：「一切的因緣，就是我們起心動念的造作，你這輩子能看到人人，人人看到你歡喜，那是你過去，有和這麼多人結好緣。在大家很歡喜當中，其中若有一個不好的緣，同樣你也在這個人群中，也有一個不好的緣。所以，因與緣本來就是相隨，你種什麼因，就得什麼緣。
所以說來，「得感出世，因緣深淺不同」。在佛身邊，這兩位弟子，在那裡的因緣有深、有淺，有善、有惡，現在所得到的，就是這樣的結果。所以我們學法，我們不要當作，這只是一個故事而已，不重視。佛陀所說的因緣，絕對是真實法，我們一定(要)聽進去，我們才能時時種好因，我們才能時時結好緣，我們才能時時聞法、精進，所以我們應該要用心。
經文裡這樣說：「眾生諸根鈍，著樂癡所盲，如斯之等類，云何而可度？」
眾生諸根鈍
著樂癡所盲
如斯之等類
云何而可度
《法華經 方便品第二》
連佛陀都很慨嘆，眾生就是根機這麼鈍，全都貪著，這個癡的心，好像心眼全都盲了。肉眼雖然是亮的，不過心眼不見了，已經盲了，看不見道理，不肯精進，這種光是貪一時。若(要)聽經、禮佛，辛苦啊！我不如隨心所欲。像這樣，雖然他說是修行，其實是「著樂癡所盲」。這是癡、愚癡，有這麼好的因緣，不肯好好把握，卻是願意自我放縱，這種也是在癡、盲。像這樣的人，「如斯之等類，云何而可度？」像這樣，什麼人有法度他呢？佛來人間對眾生，也是盡心力了，但是，願意接受嗎？願意行正法嗎？這就要看自己了。
接下來這樣說，「眾生諸根鈍」。
眾生諸根鈍：
佛之智慧雖極微妙
奈何眾生諸根暗鈍
貪著世樂
五欲所纏縛
癡愛所覆蔽
無明心眼所翳
無視真諦道法
我們現在來說佛陀的智慧。佛陀的智慧雖然是很微妙，極微妙，奈何眾生諸根暗鈍，真的很無奈何，貪著世樂，五欲所纏縛。五欲纏縛住，他沒辦法將這個心門打開，貪瞋癡還是在他的內心，或者是貪睡、貪享受、貪色、貪香、貪食等等，聲、香、味、觸，這全都是還在他的心裡，這樣將他纏住。
像這樣「癡愛所覆蔽」，這是愚癡，為了一時的享受，寬自己的身心、暢自己的享受，但是就是(對)佛法不懂得好好珍惜，這叫做癡愛，將他覆蔽了他內心如來的本性；這種「無明心眼所翳」，就像眼睛發霉了一樣。我們人就是這樣，照相機，那個照相機，鏡頭若模糊了，照外面的境界，拍起來也是模糊的。所以我們的心，這種心眼所翳，被翳，就像白內障一樣，這樣把它遮蓋了，所以「無視真諦道法」，就是看不到真諦的道理。
對這種人，雖然佛陀已經明明歷歷，把佛法事、相、理都擺在我們眼前，卻是這種的癡盲，這種心眼已經受無明遮蔽住，若像這樣，佛就是無由暢施本懷，一乘來度。
佛即無由
暢施本懷
以一佛乘度之
難以微妙之大法
投鈍根之小機
如方木不逗圓孔
所以「難以微妙之大法，投鈍根之小機」。這麼微妙的大法，根機那麼小，大法無法入小根機的心。就像四方的柴，硬要將它鑽進圓的罐子裡，那也困難。就像佛的妙法要給小機的人，實在是很困難。所以說，不是法困難，是小機的人要接受困難。
所以，我們發心要發大心，求法要求大法；求大法，必須我們要精進。所以，因為眾生不能精進，就是因為「著樂癡所盲」，所以因為這樣，這無明苦中的眾生，這些都還是在無明中，還是在貪、瞋、癡裡，無法受到清淨的大法，所以還是在無明中在受苦難。
著樂癡所盲：
因彼在無明苦中
之眾生
不唯不信
甚或破毀佛法
唯貪著諸欲樂
癡暗無明
如盲人行路
致墜惡道
苦中的眾生，就是看不開、放不下，不肯精進，只是顧著自己的身體的享受，不願意將他的體力、精神投注在正法裡，這永遠都沒辦法。所以，像這樣的人，不只是不相信，同時也是容易破毀佛法。佛法，在修行者的身上，能夠弘揚廣大，假使不好好修學，不論是開口說法，開口與人說話，或者形態等等，這對佛法就是讓人感覺：「這樣叫做修行者嗎？」
有一天也向大家說，「獅子蟲自食獅子肉」。我們既然學佛，我們要弘揚佛法。但是小根機的人，自己不肯精進，又是墮落中的人，這樣不只是不相信佛，不能信教奉行，回過頭來，還是毀謗佛法。這種光是看他的身形，對佛法就是不利。所以只是貪著諸欲，這就是只是貪著諸欲，和那種癡暗無明的心還未去除。就像盲人，眼睛看不見的人在走路一樣，這種路對或不對呢？一不小心墮落惡道。
所以我們學佛要用心。「如斯之等類」，像這樣的人，不自愛、不自度，不肯精進，這種愚癡的人，「云何而可度？」要如何度他呢？所以，「如是眾生愚昧無知，唯貪婪於欲樂，沉淪於無明，如海吞流中」，就像海在吞流一樣，江河泉水流到海裡去，海全都接受。
如斯之等類
云何而可度：
如是眾生愚昧無知
唯貪婪於欲樂
沉淪於無明
如海吞流中
救拔甚難
如何可度
我們也一樣，我們在造業，無明也一樣都流入到業海裡。所以我們的心，若不好好制止，這種的欲是無窮盡，就像無明，無明如海能吞，吞下所有的江河泉水，這也就是我們眾生的業，為何會那麼大。所以，要救拔這樣的人，真的是很困難，因為他的業、無明之大，像大海一樣，無法收束下來，這種癡迷的人，這樣是要如何度呢？
佛陀很擔心，在三七日中，做種種的思惟：我的法這麼的微妙，這要如何應機呢？第二七日，眾生的根機，有上、中、下等的根機，我應該要設什麼樣的方法，投入眾生？誰能第一個來聽法？這是佛陀三七日間的思惟，佛法，要如何入人間，讓人能接受。我們想想看，佛陀用心良苦，我們眾生的根機，還那麼複雜，我們是不是要時時自我懺悔呢？是不是要時時自我反省啊？
各位菩薩，時間過得很快，分秒都不留給我們人。「是日已過，命亦隨減」，是秒已過，又是生命減了一秒鐘，我們應該要好好把握當下。分秒中是影響我們一輩子，影響我們一生，所以我們不要空過分秒，人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Difference in Karmic Conditions (因緣深淺不同)
Date: November. 03. 2014
“The intrinsic Buddha-nature is the same in sentient beings and Buddhas. Being able to encounter the Buddha is due to the wholesome power within. We attain world-transcending Dharma based on the strength of our causes and conditions.”
This tells everyone that we sentient beings have the same Buddha-nature as the Buddha. So, we are in essence the same as the Buddha. In the past, we ordinary people were lost and confused. However, the Buddha told us that we should believe that as long as we follow His teachings, we can also return to our intrinsic Buddha-nature. Most importantly, we can encounter the Buddha and the Dharma. It is actually quite easy to encounter the Buddha-Dharma nowadays.
The Buddha-Dharma is ubiquitous. If we want to, we use our computer to go online, and there we can find very detailed explanations of the Buddha-Dharma. This is due to the efforts of many people in the Buddhist world. Even more precious is that we can go to a spiritual practice center to listen to the teachings together. Through the Buddhist sutras, we can understand many things that we encounter in our contemporary society.
The Buddha-Dharma cannot exist apart from worldly teachings, and if worldly teachings deviate from the Dharma, they cannot train people’s minds. So, we must take advantage of this opportunity. The Buddha-Dharma is thriving, and if we are willing to delve into it, modern technology has helped to make the Buddha-Dharma available to anyone in the world.
But let us examine “being able to encounter the Buddha.” The Buddha-Dharma may now be easily accessed, as well as easily encountered, but do we actually value it? If we value it greatly, “it is due to the wholesome power within.” People with karmic connections will end up at the same practice center. Thus we accept and practice the Dharma together. All this is due to our wholesome power. If our hearts have the will to seek the Dharma, this power can attract people even from far away. If we lack this wholesome power, if we do not respect the Dharma, even people who are close to us may go far away and be unwilling to diligently practice. This all depends on whether we have the wholesome power of the will to seek the Buddha-Dharma.
So, “we attain world-transcending Dharma based on the strength of causes and conditions.” People’s karmic connections differ in their depth. Some people have deeper karmic connections, and thus naturally they have wholesome power. They are very earnest in seeking and listening to the Dharma. By earnestly listening, they take it to heart. When they meet another, they will find the right opportunity to spread the seeds of goodness.
One time, Ananda and Kasyapa were following the Buddha as He traveled and taught. The weather was very hot that year. There was drought everywhere. When they reached an open space, in the distance, the Buddha saw a melon farm. The Buddha said to Ananda and Kasyapa, “ I am thirsty and hungry. Can one of you ask the farmer for a melon?” At that moment, Ananda turned and walked toward the melon farm. When he reached it, there was a young woman there. Upon seeing him come closer, here expression turned sour.Ananda stood before her and humbly said, “We are thirsty and hungry. I hope you can give us a melon as an offering to Sakyamuni Buddha.”
This young woman, before Ananda had even finished speaking, angrily Pointe at him and shouted.“Get out of here! I don’t want to hear you speak. The sound of your voice makes me upset.”Then she chased Ananda away.Ananda returned to the Buddha.He helplessly explained to the Buddha what had happened.
The Buddha smiled and looked at Kasyapa, “Kasyapa, you go.”From afar, as the young woman watched.Kasyapa approach her, step by step, happiness arose in her heart.
She picked a big, and carrying this big melon, walked over to him.She presented it to Ven. Kasyapa with both hands.
Ananda wondered, “How could this happen? How did he easily obtain this very ripe melon?”He had a little trouble accepting this, so he asked the Buddha, “Venerable Buddha, what are the causes and conditions behind this?”
The Buddha smiled and said, “Let me tell you about the causes and conditions.”
A long time ago, two people arranged to become business partners.As they traveled, one walked in front and the other walked behind.The one in front saw the carcass of a dead cat.It had already begun to stink and there were worms all over the corpse.The person in front saw the dead cat and covered his nose because of the stench, then rushed past it.The one walking in the back also smelled this stench.When he saw the dead cat, he felt great compassion.So, he quickly dug a hole and placed the dead cat into the hole.
Before completing the burial, he began talking to it, “You had certain causes and conditions that let you into the animal realm.It is sad and tragic that you died on the side of the road and your corpse has been eaten by maggots. This is due to karma you created in past lives. Right now we have this karmic connection and I hope in your future life you will have the karmic conditions to encounter virtuous friends and study the Buddha-Dharma. Only then will you be liberated someday.”Having said all this to the cat, he covered it with soil and left.
After the Buddha gave this bit of history, He turned around and asked, “Ananda and Kasyapa, do you understand now?”Ananda said, “I understand. What the Venerable Buddha is telling us is that I was the one walking in front and. Kasyapa was the one walking behind. This is how we formed these karmic affinities.”
The Buddha was satisfied with Ananda’s answer, so He kept speaking, “All causes and conditions are created through actins directed by our minds. In this life, when you meet others and they are happy to see you, that is because you have formed good karmic affinities with these people. When everyone is happy to see you, but there is one person who is not, then this is someone you have created a negative karmic connection with. Causes and conditions always go hand in hand. The causes you create determine the conditions you face. So, we attain world-transcending Dharma based on the strength of our causes and conditions.”
These two disciples of the Buddha had created cause and conditions, one weak, one strong, one positive, one negative.What they were experiencing were the outcomes.
So, when we learn the Dharma, we should not treat these as nothing more than stories and overlook them.
The causes and conditions that the Buddha spoke of are definitely True Dharma.We must listen and take it in so we can constantly plant good causes and create good conditions.Then we can listen to the Dharma and diligently advance.Therefore, we should be mindful.
The sutra states, “But sentient beings have dull capabilities, are attached to pleasures and blinded by delusions. When it comes to beings such as these, how can they possibly be transformed?”
Even the Buddha lamented the dull capabilities of sentient beings. Their greed and ignorance have completely blinded their mind’s eye. Their physical eyes may still see clearly, but their mind’s eye is blind. They cannot see the principles and are not diligent. They look for instant gratification; “Listening to the Dharma and bowing to the Buddha is hard work. I should just do whatever I want.” They say they are engaged in spiritual practice but are actually “attached to pleasures and blinded by delusions”. Because of their delusions, they do not take advantage of these wonderful causes and conditions. Instead they indulge themselves. This shows how they are ignorant and blind.
For people like this, “when it comes to beings such as these how can they possibly be transformed?” who has a way of transforming them? The Buddha has done everything He can for us. But are we willing to accept the Dharma? Are we willing to practice Right Dharma? All of this depends on us. Next we will talk about how “sentient beings have dull capabilities”.
“Sentient beings have dull capabilities: Though the Buddha’s wisdom is extremely subtle and wondrous, sadly, sentient beings have very dull capabilities. Greedily clinging to worldly pleasures, their minds are entangled by the five desires and obscured by delusions and cravings. Their mind’s eye is covered by ignorance so they cannot see Absolute Truth or the teachings of the Path.”
Let us now discuss the wisdom of the Buddha. Though the wisdom of the Buddha is extremely subtle and wondrous, sadly, sentient beings have very dull capabilities. Not much can be done about this. They are greedily attached to worldly pleasures or entangled by the five desires. They cannot open their minds, so greed, anger and ignorance remain in their hearts. They may crave sleep or pleasures or certain sights, scents, foods and so on. Sound, smell, taste and touch remain on their minds, entangling them. Thus they are “obscured by delusions and cravings”. This is their ignorance.
For the sake of momentary enjoyment, they let go of their body and mind to freely indulge. This shows that they do not earnestly cherish the Buddha-Dharma. These delusional cravings have covered their intrinsic Buddha-nature. “Their mind’s eye is covered by ignorance”. It is as if their eyes are covered in mold. Our eyes are like a camera. If the lens of a camera fogs up, then the pictures it takes will be blurry.
So if our mind’s eye is covered, its vision is obscured, like having cataracts. Then we “cannot see the Absolute Truth or the teachings of the Path”.We cannot see true principles. If we are like this, though the Buddha has already clearly laid out the Dharma about matters, appearances and principles for us, ignorance has blinded our mind’s eye. When this happens, the Buddha cannot realize His original intent of transforming us with the One Vehicle Dharma.
“Therefore, the Buddha had no way to freely express His original [teachings]. Teaching the One Buddha Vehicle’s subtle and wondrous Dharma to transform those with dull and limited capabilities is as hard as fitting a square peg into a round hole.”
“It is hard to teach subtle and wondrous Dharma to transform those with dull and limited capabilities”. The Great Vehicle Dharma is subtle and wondrous, but people’s capabilities are limited. This Dharma cannot enter a limited mind, much in the same way that a square block of wood cannot be forced into a round container. That would be very difficult.
This is like teaching wondrous Dharma to someone with limited capabilities. It is indeed very difficult. The Dharma itself is not difficult, but it is difficult for people with limited capabilities to take in. So, when we make aspirations, we must make great aspirations when we seek the Dharma, we must seek the Great Vehicle Dharma. When we seek the Great Vehicle Dharma we must be diligent.
Sentient beings cannot be diligent because “they are attached to pleasures and blinded by delusions”. For this reason, sentient beings suffering from ignorance remain in a state of ignorance. Amidst greed, anger and delusion, they cannot accept the pure, Great Vehicle Dharma. So, in their ignorance, they continue to suffer.
“[They] are attached a pleasures and blinded by delusions: Because they suffer in their ignorance, these sentient beings not only refuse to believe in, but may even slander the Buddha-Dharma. They greedily cling to desires and pleasures, so they are deluded, ignorant and lack clarity. Like a blind man walking on the road, they may step onto evil paths.”
Immersed in ignorance and suffering, they simply cannot let go. Refusing to be diligent, they only care about their physical pleasure and refuse to dedicate their strength and spirit to Right Dharma.Thus they will never [be liberated]. People like this not only refuse to believe, they will readily slander the Buddha-Dharma.
The Buddha-Dharma can widely promoted through the actions of spiritual practitioners. If we do not learn and practice earnestly, everything from the Dharma we teach, to the conversations we have, to our demeanors will cause people to wonder if Buddhists are truly spiritual practitioners?
I have told everyone, “The lion’s parasites eat the lion’s flesh.” Since we are learning the Buddha’s Way, we should promote the Buddha-Dharma. However, those with limited capabilities refuse to be diligent and are in the process of degenerating. Not only do they not believe the Buddha nor faithfully accept and practice the teachings, they even end up slandering the Buddha-Dharma. For other people to see their behavior is not beneficial for the Buddha-Dharma. They greedily cling to their desires, so they have not eliminated their delusions and ignorance. It is as if they are blind. When people who are blind walk together, how so they find the right path?
A moment of carelessness will cause them to step onto evil paths. So, we must mindfully learn the Buddha’s Way. “When it comes to beings such as these, they do not have self-respect, do not strive to transform themselves and refuse to be diligent.
How can these ignorance ignorant people “possibly be transformed? How can these ignorant people “possibly be transformed? How can we transform them?
“Sentient beings are ignorant. They greedily satisfy desires and pleasures so they are drowning in ignorance. It is as if they have been swallowed by the sea.”
The sea receives all bodies of water. Water from river, streams and springs can flow into it and be fully accepted by the sea. Similarly, when people create karma, out of ignorance, they flow into the sea of karma. Therefore, if they do not control their minds, then their desires will be as endless as their ignorance. Ignorance can, like the sea, swallow up water from streams, rivers and springs. This is why sentient beings have so much karma. It is truly difficult to save people like this because their karma and ignorance are as vast as the ocean and cannot be restrained. How can these deluded and ignorant people be transformed?
The Buddha was very worried, so He spent three weeks engaging in contemplation. “My Dharma is so subtle and wondrous, but how can I teach according to capabilities?” during the second week, He thought, “The capabilities of sentient beings can be great, average or limited. What sort of methods should I devise for the sake of sentient beings? Who can be the first ones to learn the Dharma?” This is how He contemplated the Dharma for three weeks to find ways to bring it into the world so it would be accepted.
Think about it, the Buddha worked painstakingly but our capabilities are so complicated. So, shouldn’t we constantly repent? Shouldn’t we constantly reflect on ourselves?
Dear Bodhisattvas, time flies and waits for no one “With each passing day, we draw closer to death.” As each second passes, that is one less second that we have. We should really seize each moment. Each second can affect the rest of our lives, so let us not waste any minute or second. Everyone must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•方便品第二）
⊙「佛性本具，則是生佛體同；得值遇佛，則是內因善力；得感出世，因緣深淺不同。」
⊙「眾生諸根鈍，著樂癡所盲，如斯之等類，云何而可度？」《法華經 方便品第二》
⊙眾生諸根鈍：佛之智慧雖極微妙，奈何眾生諸根暗鈍，貪著世樂五欲所纏縛，癡愛所覆蔽，無明心眼所翳，無視真諦道法。
⊙佛即無由暢施本懷，以一佛乘度之。難以微妙之大法，投鈍根之小機，如方木不逗圓孔。
⊙著樂癡所盲：因彼在無明苦中之眾生，不唯不信，甚或破毀佛法；唯貪著諸欲樂，癡暗無明，如盲人行路，致墜惡道。
⊙如斯之等類，云何而可度：如是眾生愚昧無知，唯貪婪於欲樂，沉淪於無明，如海吞流中，救拔甚難，如何可度？
【證嚴上人開示】
「佛性本具，則是生佛體同；得值遇佛，則是內因善力；得感出世，因緣深淺不同。」
佛性本具
則是生佛體同
得值遇佛
則是內因善力
得感出世
因緣深淺不同
那就是要告訴大家，佛性，我們眾生與佛是平等，所以眾生、佛體同。過去我們是凡夫，迷茫、不知；但是佛陀說，應該人人要知道，從凡夫中，依照佛陀所教法，同樣也能回歸如來的本性。最重要的，我們是要能得值佛、能會遇佛法。
會遇佛法，其實在現代，佛法是很普遍，佛法，只要願意在電腦上一個網路，佛法在網路裡，能夠很詳細來解說佛法。這是佛教界人士用心。更加難得的，我們能同一個修行的道場，能夠再聽法，將佛經裡，應現在的時代，我們能了解很多事情。佛法不離世間法，世間法離開了佛法，世間就無法人心調伏，所以我們應該要把握住現在，佛法很昌盛，只要你願意進入佛法中，現在的科技就是這麼坦然，佛法鋪排在人間。
不過，我們就要看「得值遇佛」，本來就很容易就能得到了，能得到又能遇到，但是這也要看我們，是不是有重視？我們若重視，「則(是)內因善力」。有緣的人，共一個地點、共一個道場，這樣我們來共受持，這全都是因為內因善力。
我們的內心有這種求法的心，這股力量，自然遠遠的人也會到達；我們若沒有那分善力，不尊重法，哪怕是在身邊，他也走得遠遠的，不願意殷勤精進。這就要看我們內(心) ，是否有這股，善力求佛聞法的心呢？
所以，「得感出世，因緣深淺不同」。這就是各人的因緣，深淺不同。有的緣較深，那就很自然，這個內心的善力，求法、聞法的心就很懇切，認真聽，用入心。有人來，他適應機會就能布善種子。
有一次，阿難、迦葉隨著佛陀在遊化。那一年氣候很熱，也到處都是乾旱，走到一個很開闊的地方，佛陀遠遠看到，有一片的瓜園，在種瓜的園，佛陀就向阿難、迦葉說：「來，很口渴，也很餓了。你們是不是去向她化一顆瓜，化這分緣？」那時候，阿難，自動就向瓜園走去了。
走到那裡，有一位女孩子年輕的，她看到阿難走近來了，就臉色很難看，儘管阿難，那麼謙卑地跟她說：「我們現在口渴、肚子餓，希望妳能布施一顆瓜給我們，我們能拿去供養釋迦佛。」這位女孩子，還沒聽阿難把話都說完，就指著阿難，很生氣說：「你給我離開，我不要聽你講話，我聽到你的聲音，我心很不歡喜。」就將阿難趕走了。
阿難來到佛的面前，他就很無奈，向佛陀這樣照實述說。佛陀聽完，他微笑，看著迦葉：「來，迦葉，你去。」遠遠地，這位女孩子回過頭來，看到迦葉一步一步接近了，這位女孩子心生歡喜，就選擇了一顆瓜，又大、又成熟的瓜，她就抱著這顆瓜，來到迦葉的面前，雙手恭敬送給迦葉尊者。
阿難感覺：「為什麼呢？你怎麼那麼順利呢？這顆這麼成熟的瓜讓你拿到了。」心裡有一點不服氣，就問佛陀說：「佛陀，這到底是什麼因緣啊？」佛陀微笑就說：「因緣，來，聽我為你們說因緣。」
在過去一段很長的時間，有二個人相約作伴要做生意，在路上，一個走在前頭，一個走在後頭。走在前頭這位，看到路邊一隻死貓，已經發出了臭味了，身上又有蟲，走在前面這個人看到這隻死貓，他掩住鼻子，嫌臭，這樣趕快走過去。
後面這個人，同樣聞到的是臭的味道，看到的是這隻死貓，心生不忍，就趕快去挖一個洞，土、土窟，就將這隻貓這樣拿到土窟裡，還沒有將牠埋之前，就開始為牠說：「你就是某種因緣生在畜生道，可憐、悲哀，你死在路邊，被這麼多的蟲吃，這是你過去生中所造的業。現在我們有緣，希望你能來生，有因緣，能夠遇到善知識，你能究求佛法，這樣才有解脫之日。」就是這樣向牠說完，土就蓋上去，這樣(就)離開了。
佛陀說這一點點的過去，回過頭來就說：「阿難、迦葉，你們知道嗎？」阿難說：「我知道，佛陀的意思就是說，走在前面那一位是我，走在後面那位是迦葉，彼此之間就是有了這分的因緣。」
佛陀滿意了，阿難的答案對了，所以就開始又向他們說：「一切的因緣，就是我們起心動念的造作，你這輩子能看到人人，人人看到你歡喜，那是你過去，有和這麼多人結好緣。在大家很歡喜當中，其中若有一個不好的緣，同樣你也在這個人群中，也有一個不好的緣。所以，因與緣本來就是相隨，你種什麼因，就得什麼緣。
所以說來，「得感出世，因緣深淺不同」。在佛身邊，這兩位弟子，在那裡的因緣有深、有淺，有善、有惡，現在所得到的，就是這樣的結果。所以我們學法，我們不要當作，這只是一個故事而已，不重視。佛陀所說的因緣，絕對是真實法，我們一定(要)聽進去，我們才能時時種好因，我們才能時時結好緣，我們才能時時聞法、精進，所以我們應該要用心。
經文裡這樣說：「眾生諸根鈍，著樂癡所盲，如斯之等類，云何而可度？」
眾生諸根鈍
著樂癡所盲
如斯之等類
云何而可度
《法華經 方便品第二》
連佛陀都很慨嘆，眾生就是根機這麼鈍，全都貪著，這個癡的心，好像心眼全都盲了。肉眼雖然是亮的，不過心眼不見了，已經盲了，看不見道理，不肯精進，這種光是貪一時。若(要)聽經、禮佛，辛苦啊！我不如隨心所欲。像這樣，雖然他說是修行，其實是「著樂癡所盲」。這是癡、愚癡，有這麼好的因緣，不肯好好把握，卻是願意自我放縱，這種也是在癡、盲。像這樣的人，「如斯之等類，云何而可度？」像這樣，什麼人有法度他呢？佛來人間對眾生，也是盡心力了，但是，願意接受嗎？願意行正法嗎？這就要看自己了。
接下來這樣說，「眾生諸根鈍」。
眾生諸根鈍：
佛之智慧雖極微妙
奈何眾生諸根暗鈍
貪著世樂
五欲所纏縛
癡愛所覆蔽
無明心眼所翳
無視真諦道法
我們現在來說佛陀的智慧。佛陀的智慧雖然是很微妙，極微妙，奈何眾生諸根暗鈍，真的很無奈何，貪著世樂，五欲所纏縛。五欲纏縛住，他沒辦法將這個心門打開，貪瞋癡還是在他的內心，或者是貪睡、貪享受、貪色、貪香、貪食等等，聲、香、味、觸，這全都是還在他的心裡，這樣將他纏住。
像這樣「癡愛所覆蔽」，這是愚癡，為了一時的享受，寬自己的身心、暢自己的享受，但是就是(對)佛法不懂得好好珍惜，這叫做癡愛，將他覆蔽了他內心如來的本性；這種「無明心眼所翳」，就像眼睛發霉了一樣。我們人就是這樣，照相機，那個照相機，鏡頭若模糊了，照外面的境界，拍起來也是模糊的。所以我們的心，這種心眼所翳，被翳，就像白內障一樣，這樣把它遮蓋了，所以「無視真諦道法」，就是看不到真諦的道理。
對這種人，雖然佛陀已經明明歷歷，把佛法事、相、理都擺在我們眼前，卻是這種的癡盲，這種心眼已經受無明遮蔽住，若像這樣，佛就是無由暢施本懷，一乘來度。
佛即無由
暢施本懷
以一佛乘度之
難以微妙之大法
投鈍根之小機
如方木不逗圓孔
所以「難以微妙之大法，投鈍根之小機」。這麼微妙的大法，根機那麼小，大法無法入小根機的心。就像四方的柴，硬要將它鑽進圓的罐子裡，那也困難。就像佛的妙法要給小機的人，實在是很困難。所以說，不是法困難，是小機的人要接受困難。
所以，我們發心要發大心，求法要求大法；求大法，必須我們要精進。所以，因為眾生不能精進，就是因為「著樂癡所盲」，所以因為這樣，這無明苦中的眾生，這些都還是在無明中，還是在貪、瞋、癡裡，無法受到清淨的大法，所以還是在無明中在受苦難。
著樂癡所盲：
因彼在無明苦中
之眾生
不唯不信
甚或破毀佛法
唯貪著諸欲樂
癡暗無明
如盲人行路
致墜惡道
苦中的眾生，就是看不開、放不下，不肯精進，只是顧著自己的身體的享受，不願意將他的體力、精神投注在正法裡，這永遠都沒辦法。所以，像這樣的人，不只是不相信，同時也是容易破毀佛法。佛法，在修行者的身上，能夠弘揚廣大，假使不好好修學，不論是開口說法，開口與人說話，或者形態等等，這對佛法就是讓人感覺：「這樣叫做修行者嗎？」
有一天也向大家說，「獅子蟲自食獅子肉」。我們既然學佛，我們要弘揚佛法。但是小根機的人，自己不肯精進，又是墮落中的人，這樣不只是不相信佛，不能信教奉行，回過頭來，還是毀謗佛法。這種光是看他的身形，對佛法就是不利。所以只是貪著諸欲，這就是只是貪著諸欲，和那種癡暗無明的心還未去除。就像盲人，眼睛看不見的人在走路一樣，這種路對或不對呢？一不小心墮落惡道。
所以我們學佛要用心。「如斯之等類」，像這樣的人，不自愛、不自度，不肯精進，這種愚癡的人，「云何而可度？」要如何度他呢？所以，「如是眾生愚昧無知，唯貪婪於欲樂，沉淪於無明，如海吞流中」，就像海在吞流一樣，江河泉水流到海裡去，海全都接受。
如斯之等類
云何而可度：
如是眾生愚昧無知
唯貪婪於欲樂
沉淪於無明
如海吞流中
救拔甚難
如何可度
我們也一樣，我們在造業，無明也一樣都流入到業海裡。所以我們的心，若不好好制止，這種的欲是無窮盡，就像無明，無明如海能吞，吞下所有的江河泉水，這也就是我們眾生的業，為何會那麼大。所以，要救拔這樣的人，真的是很困難，因為他的業、無明之大，像大海一樣，無法收束下來，這種癡迷的人，這樣是要如何度呢？
佛陀很擔心，在三七日中，做種種的思惟：我的法這麼的微妙，這要如何應機呢？第二七日，眾生的根機，有上、中、下等的根機，我應該要設什麼樣的方法，投入眾生？誰能第一個來聽法？這是佛陀三七日間的思惟，佛法，要如何入人間，讓人能接受。我們想想看，佛陀用心良苦，我們眾生的根機，還那麼複雜，我們是不是要時時自我懺悔呢？是不是要時時自我反省啊？
各位菩薩，時間過得很快，分秒都不留給我們人。「是日已過，命亦隨減」，是秒已過，又是生命減了一秒鐘，我們應該要好好把握當下。分秒中是影響我們一輩子，影響我們一生，所以我們不要空過分秒，人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Difference in Karmic Conditions (因緣深淺不同)
Date: November. 03. 2014
“The intrinsic Buddha-nature is the same in sentient beings and Buddhas. Being able to encounter the Buddha is due to the wholesome power within. We attain world-transcending Dharma based on the strength of our causes and conditions.”
This tells everyone that we sentient beings have the same Buddha-nature as the Buddha. So, we are in essence the same as the Buddha. In the past, we ordinary people were lost and confused. However, the Buddha told us that we should believe that as long as we follow His teachings, we can also return to our intrinsic Buddha-nature. Most importantly, we can encounter the Buddha and the Dharma. It is actually quite easy to encounter the Buddha-Dharma nowadays.
The Buddha-Dharma is ubiquitous. If we want to, we use our computer to go online, and there we can find very detailed explanations of the Buddha-Dharma. This is due to the efforts of many people in the Buddhist world. Even more precious is that we can go to a spiritual practice center to listen to the teachings together. Through the Buddhist sutras, we can understand many things that we encounter in our contemporary society.
The Buddha-Dharma cannot exist apart from worldly teachings, and if worldly teachings deviate from the Dharma, they cannot train people’s minds. So, we must take advantage of this opportunity. The Buddha-Dharma is thriving, and if we are willing to delve into it, modern technology has helped to make the Buddha-Dharma available to anyone in the world.
But let us examine “being able to encounter the Buddha.” The Buddha-Dharma may now be easily accessed, as well as easily encountered, but do we actually value it? If we value it greatly, “it is due to the wholesome power within.” People with karmic connections will end up at the same practice center. Thus we accept and practice the Dharma together. All this is due to our wholesome power. If our hearts have the will to seek the Dharma, this power can attract people even from far away. If we lack this wholesome power, if we do not respect the Dharma, even people who are close to us may go far away and be unwilling to diligently practice. This all depends on whether we have the wholesome power of the will to seek the Buddha-Dharma.
So, “we attain world-transcending Dharma based on the strength of causes and conditions.” People’s karmic connections differ in their depth. Some people have deeper karmic connections, and thus naturally they have wholesome power. They are very earnest in seeking and listening to the Dharma. By earnestly listening, they take it to heart. When they meet another, they will find the right opportunity to spread the seeds of goodness.
One time, Ananda and Kasyapa were following the Buddha as He traveled and taught. The weather was very hot that year. There was drought everywhere. When they reached an open space, in the distance, the Buddha saw a melon farm. The Buddha said to Ananda and Kasyapa, “ I am thirsty and hungry. Can one of you ask the farmer for a melon?” At that moment, Ananda turned and walked toward the melon farm. When he reached it, there was a young woman there. Upon seeing him come closer, here expression turned sour.Ananda stood before her and humbly said, “We are thirsty and hungry. I hope you can give us a melon as an offering to Sakyamuni Buddha.”
This young woman, before Ananda had even finished speaking, angrily Pointe at him and shouted.“Get out of here! I don’t want to hear you speak. The sound of your voice makes me upset.”Then she chased Ananda away.Ananda returned to the Buddha.He helplessly explained to the Buddha what had happened.
The Buddha smiled and looked at Kasyapa, “Kasyapa, you go.”From afar, as the young woman watched.Kasyapa approach her, step by step, happiness arose in her heart.
She picked a big, and carrying this big melon, walked over to him.She presented it to Ven. Kasyapa with both hands.
Ananda wondered, “How could this happen? How did he easily obtain this very ripe melon?”He had a little trouble accepting this, so he asked the Buddha, “Venerable Buddha, what are the causes and conditions behind this?”
The Buddha smiled and said, “Let me tell you about the causes and conditions.”
A long time ago, two people arranged to become business partners.As they traveled, one walked in front and the other walked behind.The one in front saw the carcass of a dead cat.It had already begun to stink and there were worms all over the corpse.The person in front saw the dead cat and covered his nose because of the stench, then rushed past it.The one walking in the back also smelled this stench.When he saw the dead cat, he felt great compassion.So, he quickly dug a hole and placed the dead cat into the hole.
Before completing the burial, he began talking to it, “You had certain causes and conditions that let you into the animal realm.It is sad and tragic that you died on the side of the road and your corpse has been eaten by maggots. This is due to karma you created in past lives. Right now we have this karmic connection and I hope in your future life you will have the karmic conditions to encounter virtuous friends and study the Buddha-Dharma. Only then will you be liberated someday.”Having said all this to the cat, he covered it with soil and left.
After the Buddha gave this bit of history, He turned around and asked, “Ananda and Kasyapa, do you understand now?”Ananda said, “I understand. What the Venerable Buddha is telling us is that I was the one walking in front and. Kasyapa was the one walking behind. This is how we formed these karmic affinities.”
The Buddha was satisfied with Ananda’s answer, so He kept speaking, “All causes and conditions are created through actins directed by our minds. In this life, when you meet others and they are happy to see you, that is because you have formed good karmic affinities with these people. When everyone is happy to see you, but there is one person who is not, then this is someone you have created a negative karmic connection with. Causes and conditions always go hand in hand. The causes you create determine the conditions you face. So, we attain world-transcending Dharma based on the strength of our causes and conditions.”
These two disciples of the Buddha had created cause and conditions, one weak, one strong, one positive, one negative.What they were experiencing were the outcomes.
So, when we learn the Dharma, we should not treat these as nothing more than stories and overlook them.
The causes and conditions that the Buddha spoke of are definitely True Dharma.We must listen and take it in so we can constantly plant good causes and create good conditions.Then we can listen to the Dharma and diligently advance.Therefore, we should be mindful.
The sutra states, “But sentient beings have dull capabilities, are attached to pleasures and blinded by delusions. When it comes to beings such as these, how can they possibly be transformed?”
Even the Buddha lamented the dull capabilities of sentient beings. Their greed and ignorance have completely blinded their mind’s eye. Their physical eyes may still see clearly, but their mind’s eye is blind. They cannot see the principles and are not diligent. They look for instant gratification; “Listening to the Dharma and bowing to the Buddha is hard work. I should just do whatever I want.” They say they are engaged in spiritual practice but are actually “attached to pleasures and blinded by delusions”. Because of their delusions, they do not take advantage of these wonderful causes and conditions. Instead they indulge themselves. This shows how they are ignorant and blind.
For people like this, “when it comes to beings such as these how can they possibly be transformed?” who has a way of transforming them? The Buddha has done everything He can for us. But are we willing to accept the Dharma? Are we willing to practice Right Dharma? All of this depends on us. Next we will talk about how “sentient beings have dull capabilities”.
“Sentient beings have dull capabilities: Though the Buddha’s wisdom is extremely subtle and wondrous, sadly, sentient beings have very dull capabilities. Greedily clinging to worldly pleasures, their minds are entangled by the five desires and obscured by delusions and cravings. Their mind’s eye is covered by ignorance so they cannot see Absolute Truth or the teachings of the Path.”
Let us now discuss the wisdom of the Buddha. Though the wisdom of the Buddha is extremely subtle and wondrous, sadly, sentient beings have very dull capabilities. Not much can be done about this. They are greedily attached to worldly pleasures or entangled by the five desires. They cannot open their minds, so greed, anger and ignorance remain in their hearts. They may crave sleep or pleasures or certain sights, scents, foods and so on. Sound, smell, taste and touch remain on their minds, entangling them. Thus they are “obscured by delusions and cravings”. This is their ignorance.
For the sake of momentary enjoyment, they let go of their body and mind to freely indulge. This shows that they do not earnestly cherish the Buddha-Dharma. These delusional cravings have covered their intrinsic Buddha-nature. “Their mind’s eye is covered by ignorance”. It is as if their eyes are covered in mold. Our eyes are like a camera. If the lens of a camera fogs up, then the pictures it takes will be blurry.
So if our mind’s eye is covered, its vision is obscured, like having cataracts. Then we “cannot see the Absolute Truth or the teachings of the Path”.We cannot see true principles. If we are like this, though the Buddha has already clearly laid out the Dharma about matters, appearances and principles for us, ignorance has blinded our mind’s eye. When this happens, the Buddha cannot realize His original intent of transforming us with the One Vehicle Dharma.
“Therefore, the Buddha had no way to freely express His original [teachings]. Teaching the One Buddha Vehicle’s subtle and wondrous Dharma to transform those with dull and limited capabilities is as hard as fitting a square peg into a round hole.”
“It is hard to teach subtle and wondrous Dharma to transform those with dull and limited capabilities”. The Great Vehicle Dharma is subtle and wondrous, but people’s capabilities are limited. This Dharma cannot enter a limited mind, much in the same way that a square block of wood cannot be forced into a round container. That would be very difficult.
This is like teaching wondrous Dharma to someone with limited capabilities. It is indeed very difficult. The Dharma itself is not difficult, but it is difficult for people with limited capabilities to take in. So, when we make aspirations, we must make great aspirations when we seek the Dharma, we must seek the Great Vehicle Dharma. When we seek the Great Vehicle Dharma we must be diligent.
Sentient beings cannot be diligent because “they are attached to pleasures and blinded by delusions”. For this reason, sentient beings suffering from ignorance remain in a state of ignorance. Amidst greed, anger and delusion, they cannot accept the pure, Great Vehicle Dharma. So, in their ignorance, they continue to suffer.
“[They] are attached a pleasures and blinded by delusions: Because they suffer in their ignorance, these sentient beings not only refuse to believe in, but may even slander the Buddha-Dharma. They greedily cling to desires and pleasures, so they are deluded, ignorant and lack clarity. Like a blind man walking on the road, they may step onto evil paths.”
Immersed in ignorance and suffering, they simply cannot let go. Refusing to be diligent, they only care about their physical pleasure and refuse to dedicate their strength and spirit to Right Dharma.Thus they will never [be liberated]. People like this not only refuse to believe, they will readily slander the Buddha-Dharma.
The Buddha-Dharma can widely promoted through the actions of spiritual practitioners. If we do not learn and practice earnestly, everything from the Dharma we teach, to the conversations we have, to our demeanors will cause people to wonder if Buddhists are truly spiritual practitioners?
I have told everyone, “The lion’s parasites eat the lion’s flesh.” Since we are learning the Buddha’s Way, we should promote the Buddha-Dharma. However, those with limited capabilities refuse to be diligent and are in the process of degenerating. Not only do they not believe the Buddha nor faithfully accept and practice the teachings, they even end up slandering the Buddha-Dharma. For other people to see their behavior is not beneficial for the Buddha-Dharma. They greedily cling to their desires, so they have not eliminated their delusions and ignorance. It is as if they are blind. When people who are blind walk together, how so they find the right path?
A moment of carelessness will cause them to step onto evil paths. So, we must mindfully learn the Buddha’s Way. “When it comes to beings such as these, they do not have self-respect, do not strive to transform themselves and refuse to be diligent.
How can these ignorance ignorant people “possibly be transformed? How can these ignorant people “possibly be transformed? How can we transform them?
“Sentient beings are ignorant. They greedily satisfy desires and pleasures so they are drowning in ignorance. It is as if they have been swallowed by the sea.”
The sea receives all bodies of water. Water from river, streams and springs can flow into it and be fully accepted by the sea. Similarly, when people create karma, out of ignorance, they flow into the sea of karma. Therefore, if they do not control their minds, then their desires will be as endless as their ignorance. Ignorance can, like the sea, swallow up water from streams, rivers and springs. This is why sentient beings have so much karma. It is truly difficult to save people like this because their karma and ignorance are as vast as the ocean and cannot be restrained. How can these deluded and ignorant people be transformed?
The Buddha was very worried, so He spent three weeks engaging in contemplation. “My Dharma is so subtle and wondrous, but how can I teach according to capabilities?” during the second week, He thought, “The capabilities of sentient beings can be great, average or limited. What sort of methods should I devise for the sake of sentient beings? Who can be the first ones to learn the Dharma?” This is how He contemplated the Dharma for three weeks to find ways to bring it into the world so it would be accepted.
Think about it, the Buddha worked painstakingly but our capabilities are so complicated. So, shouldn’t we constantly repent? Shouldn’t we constantly reflect on ourselves?
Dear Bodhisattvas, time flies and waits for no one “With each passing day, we draw closer to death.” As each second passes, that is one less second that we have. We should really seize each moment. Each second can affect the rest of our lives, so let us not waste any minute or second. Everyone must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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