20141128《靜思妙蓮華》佛法難遇當敬信(第446集)
（法華經•方便品第二）
⊙「人身難得已得，佛法難聞已聞，即使得身聞法，不信敬法難說。」
⊙「如三世諸佛，說法之儀式，我今亦如是，說無分別法。」《法華經方便品第二》
⊙「諸佛興出世，懸遠值遇難，正使出於世，說是法復難。」《法華經方便品第二》
⊙諸佛出世難適，長遠時乃說之，如優曇華時一現耳。諸佛興出世，生在前後，懸遠值遇難，如一眼之龜，值浮木孔。
⊙懸遠值遇難。如諸梵王云：一百八十劫，空過無有佛等。又釋迦去後，過五十六億七千萬歲，彌勒方出世，豈不懸遠？久久懸遠，時有佛出，此舉佛難。
⊙說是法復難：縱佛出世，眾生根器不等，未必就說此法，四十餘年來，久默斯要，節節調停。至今方說。
【證嚴上人開示】
「人身難得已得，佛法難聞已聞，即使得身聞法，不信敬法難說。」
人身難得已得
佛法難聞已聞
即使得身聞法
不信敬法難說
也就是是要告訴大家，確實，在六道中要能得人身實在困難。有人會說：「生在天堂更好。」但是，若是到天堂，「富貴學道難」，天堂無佛可成，還是帶著業到天堂，為福盡還是同樣要墮落，是人間，或是三途。
佛經裡面不也就是有這樣，天帝五衰相現，趕緊來求佛，來不及，這樣禮拜下去，靈魂脫體，這樣就生到馬廄去了，在那個時候，母馬肚子痛亂撞。去撞倒了主人的手拉坏，主人一生氣之下，拿起大棍子打，這匹馬難產出來了，這匹小馬這樣死了。才又恢復回，在佛的面前，佛陀為他說法。開始在天堂中發心皈依三寶，還是佛法，才有辦法永遠消除業障，不再去造業，就沒有這個因緣果報。
所以說來，人間才有佛法。阿修羅道也是無法接近佛法，因為那個心一直讓瞋恨的煩惱，這樣就像網將它覆住，法沒有辦法入心。若是生到地獄呢？苦不堪啊！哪有機會接觸佛法呢？若是生在餓鬼道，也是苦啊！沒有佛法能夠聽到，在這種飢餓、苦難中，哪有機會呢？若是在畜生道呢？更加沒機會。所以說來，六道中，人道是六分之一的機會，能夠生在人身，真的是難得。
我們現在生了，人間人口那麼多，七十幾億的人口，但是真正能聽到佛法的人，比例實在很微小，所以我們要好好，能夠聽到佛法，要知道珍惜。要不然，「即使得身，得了人身，哪怕我們已經得到人身，也聽到佛法了，不過，我們若是不敬信佛法，這樣法也難說。
佛陀會考慮到，他不敬信，反而造口業。要有根機，願意敬信佛法，要知道相信，要知道尊重法，這樣才能聽到真實法。這個時代聽佛法很容易，網路打開，就可以看到，電視打開，就能聽到，這已經佛法，能夠普遍在空間裡。
還有人與人之間。我們聽了佛法，我們互相勉勵，我聽到的心得，你聽到的心得，我將這個心得，我做到的歡喜，法喜充滿，彼此分享、互相勉勵。這就是人與人之間，增加了我們的信心，增加了我們敬法、受法、聞法的機會。哪怕在外面，還不是慈濟人，卻是也能聽到了之後，堅持聞法力行的人。
幾天前，不就是說過了臺東一個學校，水產商職的學校，這位楊校長，他在二００四年，有一天，他是早起的習慣，五點多的時候，打開了電視，大愛(臺)正好是，在「靜思晨語」的時候，從那一天看，就這樣開始，每天每天，一年三百六十五天，每天就是開，這個時間聽「靜思晨語」。
將畫面上每一天所說的法，記錄抄寫下來。上班時，若是遇到人事，困擾著他，就趕緊將今天的法，就用在當下。
他在臺東，在商職學校，這個時候青少年的學生，要怎麼教育呢？他用他的方法，每一天早上比學生早到，站在學校的門口，學生來了，他就一個一個向學生打招呼。學生的衣服比較不端正時，他會親手，走近將他的衣服穿好、釦子扣好，拍拍肩膀：「衣服要穿好。」
若是看到孩子無精打采來，好像心事重重，他會問問他：「有什麼心事？有事情向校長說，不要放在心裡。」這用很誠意的心，來面對這一群青少年。看，這雖然他還不是慈誠，或是委員，都不是，但是他能將法入心，應用在日常生活中，這法就是入心來，能夠滋潤心田。
所以說，我們得人身、聞佛法，我們要信受奉行，這樣佛法才能普遍天下，才能真正淨化人心。各位，佛法來人間，就是為了要淨化人心。佛陀覺悟之後，要如何將法普遍施捨給眾生，教育眾生？我們之前說過了，「如三世諸佛，說法之儀式」，先權後實，這就是佛說法的儀式。
如三世諸佛
說法之儀式
我今亦如是
說無分別法
《法華經方便品第二》
釋迦佛說「我今亦如是」。我現在在人間，面對芸芸眾生說法的方法，也是一樣，和過去三世諸佛無分別。和真實法、和三乘法，實在也無分別。若沒有過去這個三乘法，鋪路過來，哪有辦法通達到佛的境界呢？
下面接下來這段(經)文：「諸佛興出世，懸遠值遇難，正使出於世，說是法復難。」
諸佛興出世
懸遠值遇難
正使出於世
說是法復難
《法華經方便品第二》
也要讓我們知道，諸佛能夠出現在人間，「懸遠值遇難」，很久的時間。佛陀的時代，二億多人口，現在的時代，七十幾億的人口。印度那時候，到底人口有多少呢？應該不多。那時候的交通，只靠著佛這樣兩足行，能走得到的，到底有多遠、有多廣的空間呢？應該也不很大。（編按：釋尊一生弘法於恆河中游兩岸。）
所以說來，在那個地方，佛出現在那裡，能夠聞佛法；我們現在聽的，比佛陀在世那時候，能夠聽到的佛法，應該更多。現在用種種的法，不只是印刷，現在又加上了電視，這種聞法的時間、空間，這麼方便能得到，到底怎麼會說，現在是叫做末法呢？也是要再跟大家說，應該是聽法的人雖然有比較多，不過人口的比例，和聽法的人的比例，還是算很少。尤其是聽了佛法之後，有敬信嗎？敬信，能夠身體力行嗎？現在的人間，這種欲的誘引，實在是很大，所以法能夠留在心裡，實在是微之又微。
所以說來，遇到佛出世的時間不容易，還是「懸遠值遇難」。很長久的時間，這麼長久的時間，還能夠親身遇到佛，那更不容易，所以叫做「懸遠值遇難」。
諸佛出世難適
長遠時乃說之
如優曇華時一現耳
諸佛興出世
生在前後
懸遠值遇難
如一眼之龜
值浮木孔
諸佛出世難適。我們難得遇到佛出世，哪怕是佛出世，已經是與佛同世，但是要與佛見面，也沒有那麼容易。大家還記得，向大家說過，舉一個例：印度有一個城市，九萬人，三萬人見到佛，另外三萬人曾聽過，「有，聽說有一尊佛出世。」但是另外三萬人，連聽過佛的名字都沒有，何況說見到佛呢？
想，要見到佛，哪怕是與佛同世，見佛也是難。所以說，諸佛出世值遇難，要能得到佛出世就已經困難了，尤其是哪怕佛出世，說是法復難，要說這個法也是很困難，因為眾生的根機、因為眾生的緣不夠等等，要真正說真實法也不容易。
就譬如，「如優曇華時一現耳」，這是譬喻出現的時候，人要見到的機會少，很快就過去了。所以才會常常向大家說，把握當下，恆持剎那，法聽了，要入心，永遠放在心裡，用在我們的日常生活，這個法才是真正我們的。要不然，你聽再多的法，這些法跟我們都沒有關係，因為聽過，很快就忘記了，每一句話都剎那就過去了，到底是流過了水管，就不見了，漏掉了，同樣的意思。所以我們應該不要讓它漏掉，所以叫做「三無漏學」，不要讓它漏掉。因為佛出世很困難，我們很有幸，還是在佛化世的時代，法還留在人間，我們將法拿來現在應用，用心的人來說，用心的人來聽。
所以「諸佛興出世」。我們多數都是生在佛前、佛後，我們現在就是生在佛後，佛世，他的身體已經在印度，也已經過去了，現在我們能接受的，只是佛身，他的法還存在。我們若能接受佛法，等於佛在我們心中；我們若沒有，還是同樣，和佛世、佛後一樣，要不然是佛前，要不然是佛後。要遇到佛，真的是很困難，所以叫做「懸遠值遇難，如一眼之龜，值浮木孔」。
汪洋大海，那麼大的海，一塊木頭，那塊大木頭，正好破一個洞，蛀一個洞了，一隻龜(在)大海中，這樣游啊游，忽然間抬起頭來，正好鑽出那塊木頭，破掉那個洞。你想，難不難啊？這和二天前與大家分享的，毛細孔中，比毛細孔更百倍的細小，幾乎眼睛看不到，要用箭射，射進那個毛孔裡，那麼不容易。所以「諸佛興出世，懸遠值遇難」，真的是很困難。
懸遠值遇難：
如諸梵王云
一百八十劫
空過無有佛等
又釋迦去後
過五十六億
七千萬歲
彌勒方出世
豈不懸遠
久久懸遠
時有佛出
此舉佛難
這個「懸遠值遇難」，那就是在佛陀剛覺悟的那時候，他一時間想要示滅，卻是梵(天)王，忽然間，浮現在佛陀的覺海道場上，這樣說：「一百八十劫，空過無有佛(等)。」可見釋迦佛還沒有出世之前，過去的時間，已經一百八十劫。一劫多久啊？以前和大家分享，「劫」是那麼的久，一劫，無法算數，那是幾億(年)才算是一劫。
你們想，一百八十劫，空過無有佛(等)。可見釋迦佛還沒出世之前，那麼長久的時間，空過沒有佛。所以，又釋迦佛過去之後，釋迦佛過去之後，那就要再經過五十六億七千萬歲，還要那麼久的時間，五十六億七千萬歲，五十億年，彌勒佛才會出世。
看，要值遇佛，時間真的難。這是要向我們描述，若要遇到佛是不容易。雖然我們是在佛後出生，過去我們應該也與佛同世過，這二千多年的時間，我們在人間，不知經過了幾世？不知去過幾個道？我們不知道。不過，我們現在值遇佛法、聽聞佛法，我們應該也要用很感恩心，做難遭遇想，很難得，所以我們要用心，這不就是很懸遠嗎？
所以，「久久懸遠，時有佛出」，這樣這麼久、這麼久的時間，才有佛能夠出現人間，這就是表示，我們要見佛，實在是不容易。不過，也要跟大家說，世間，佛陀、菩薩，諸佛菩薩，都是在這種濁劫的時候，頻頻出現在人間，所以我們要時時，感恩、尊重、愛的心情，來對待任何一個人，說不定任何一個人，是佛菩薩現前，所以我們要時時感恩、尊重、愛。
再來說：「正使出於世，說是法復難」。
說是法復難：
縱佛出世
眾生根器不等
未必就說此法
四十餘年來
久默斯要
節節調停
至今方說
哪怕佛陀出現人間，要講真實法，真的是難，因為眾生的根器不整齊，所以沒辦法暢佛的心懷，馬上說。就像釋迦牟尼佛，四十多年後才開始暢佛心懷，將這個真實法「久默斯要」，真實法，沒有這樣攤開來讓大家知道，人人本具佛性，直指明心見性，因為我們需要再經過菩薩道，所以我們要好好用心。
人生世間本來就是很不容易，再加上了我們這麼大的空間，加上人口那麼多，真的比例起來，我們是很有福，得人身、聞佛法，我們應該要把握當下，聽到、我們要趕快及時來利用。就像那位校長，他那樣打開大愛(臺)，就這樣每天、每天都是受法，接受這個法用在他的生活，他的職業場中。看，這不就是法永存人間嗎？只要你用心受用，這是永恆的。我們若是不將它接收下來，同樣法也是在，所以我們要用心接受，時時多用心。
Explanations by Master Cheng-Yan
Subject: The Buddha-Dharma is Hard to Encounter (佛法難遇當敬信)
Date: November.28. 2014
“It is rare to be born human, and we have been born human. It is rare to hear the Buddha-Dharma, and we have heard it. Even if we are born human and hear the Dharma, if we do not have faith and respect, it will be difficult for the Dharma to be taught.”
This tells everyone that indeed, among the Six Realms, being born in the human realm is difficult. Some say that it is better to be reborn in heaven. But if we are born in heaven, “It is difficult for the wealthy to learn the Way.” We cannot attain Buddhahood in heaven, and we still bring our karma with us to heaven. Once we have depleted our blessings, we will fall again, to the human realm or to the Three Evil Realms. Isn’t there a story about this in the sutras?
A heavenly lord who started showing the five signs of decay sought the Buddha’s help. Before he could prostrate to the Buddha, his spirit left his body and he was reborn in a stable. During the birth, the mare was in such pain she knocked over the owner’s pottery wheel. In a rage, the owner beat the mare with a stick. This caused birth complications, so the colt died and [his spirit] came back before the Buddha. After the Buddha taught him the Dharma, the heavenly lord aspired to take refuge in the Three Treasures. Only with the Buddha-Dharma can we completely eliminate obstructions of karma. If we no longer create karma, there will be no more karmic retributions. So, the Dharma is only found in the human realm. Those in the asura realm cannot draw near the Buddha-Dharma either because their minds are covered by afflictions of anger and hate, which are like a web that prevents them from taking the Dharma into their hearts.
What if we are born in the hell realm? The suffering us unbearable; how could we have chance to find the Dharma? If we are born in the hungry ghosts realm, we will also suffer. We cannot hear the Buddha-Dharma there. How could we listen when we starve and suffer? If we are born in the animal realm, the chances of hearing it are even worse. Therefore, out of the Six Realms, we can only hear it in one, the human realm. Being born human is truly a rare opportunity. In this current lifetime, among this large global population of around seven billion people, the percentage who have truly heard the Dharma is actually quite small. So, those of us who can listen to these teachings must listen carefully and cherish them. Otherwise, even if we are born human and have heart the Buddha-Dharma, if we do not respect and believe in it, it will be difficult for it to be taught.
The Buddha will think about how people’s lack of respect and faith may lead them to create karma of speech. Only those with the capabilities and willingness to respect and believe the Dharma can hear the True Dharma.
In this era, it is very easy to listen to the Buddha-Dharma. When we go online, we can see Dharma lectures, and when we turn on the TV, we can hear teachings. The Buddha-Dharma is already pervasive in this space. It is also in interpersonal relationships. After we have listened to teachings, we can offer mutual encouragement by sharing the realizations and joy we have attained from listening and practicing. When we are filled with Dharma-joy, we can share it to encourage each other. So through our interpersonal relationships, we can grow our faith and thus increase our chances of hearing, respecting and accepting the Dharma. Even those who are not yet Tzu Chi volunteers can, after listening to teachings, persevere in putting the Dharma into practice. A few days ago, I mentioned the school in Taitung, the aquaculture and commercial vocational school.Their principal, Yang Chang-he, happened to turn on the TV one day in 2004.Because of his habit of getting up early, he turned on the TV around 5am, just as Da Ai was broadcasting Wisdom at Dawn.
From that day on, he watched it every day, 365 days a year.Every morning, he tuned in to Wisdom at Dawn.Every day he copied the sutra text from the screen.At work, when he was troubled by interpersonal conflicts, he immediately applied the Dharma he had learned that morning.He works at the vocational school in Taitung.How does he go about educating the youth of today?He applies his own methods.
Every day, he arrives before the students and stands at the front entrance of the school.
As the students arrive, he greets them one by one.When he sees students who dress sloppily, he approaches them to adjust their attire.He has them button their shirts, and pats them on the shoulder, saying, “Remember to dress tidily.”When he sees students who have low energy and look like they have a lot on their mind, he asks them, “What’s on your mind? If you have any problems, let me know. Don’t hold it in.”
He shows this deep sincerity when he interacts with these young people.See, he may not be a member of our Faith Corps or one of our Commissioners, but he has taken the Dharma to heart and applies it in his daily living.By taking the Dharma to heart, it nourishes his mind.
Therefore, after being born human and hearing the Buddha-Dharma, we must faithfully accept and practice it.Only then can the Dharma a become widespread and truly bring purity to people’s minds.
Everyone, the Buddha-Dharma is taught in the world for the purpose of purifying people’s minds.After the Buddha attained enlightenment, He thought of ways to share the Dharma widely and teach sentient beings.As we have discussed, “The Buddhas of the Three Periods spoke the Dharma in such a manner, teaching the provisional before the true.”
The Buddha also taught in this manner.
As the Buddhas of the Three Periods spoke the Dharma in such a manner, so do I likewise now expound the non-discriminating Dharma.
Sakyamuni Buddha said, “I now do the same.”The way He taught the multitudes at this time was the same as the methods of past Buddhas of the Three Periods.There is actually no difference between the True Dharma and the Three Vehicles.If the Buddha had not paved the road with the Three Vehicles, how could we reach the state of Budhdahood?
The next passage of the sutra states, “When all Buddhas appear in the world, it is rare and hard to encounter Them. Even when They appear I the world, it is hard for Them to teach this Dharma.”
This is also letting us know that when Buddhas appear in this world, “it is rare and hard to encounter them.”It takes a long time.In the Buddha’s time, the population of the world was over 200 million.In our current time, the population is over seven billion.
During that time, how many people were there in India?Likely not many.Because of the transportation system at that time, the Buddha had to rely on His own two feet.How extensively could He have actually traveled?Likely not very far.
Therefore, only in places where He appeared could people listen to the Dharma.Now, we actually have more opportunities to listen to the Buddha-Dharma than these who lived during the Buddha’s time.Nowadays, there are many methods [to learn the Dharma], not only through print, but also through television.In this time and space, listening to teachings is so convenient.So, why would we call this the era of Dharma-degeneration?
Let me explain this again.Although more people are listening to the Dharma, compared to the total population, this percentage is still very small.In particular, after they listen to the Dharma, do they respect and believe it?If they do, can they put it into practice?
In modern society the temptation to indulge in desires is very great. So, the odds of the Dharma remaining in our minds are smaller than small. Therefore, it is rare to be born in a Buddha’s lifetime; “it is rare and hard to encounter Them”. This takes such a long period of time. Even in such a long period of time, it is truly rare to personally encounter a Buddha. Therefore it is said, “It is rare and hard to encounter Them”.
“It is rare to encounter Buddhas in this world. It only happens once in a long period of time. Like the blossoming of udumbara flowers, those moments are very fleeting. All Buddhas appear in the world, but we are born before or after Them, it is rare and hard to encounter Them, like the chances of a one-eyed turtle surfacing through a hole of a floating plank.”
It is rare to encounter Buddhas in this world. Not only is it rare for a Buddha to appear, even if He is in the world and we are living in the same era, meeting Him in person is not very likely. You may still remember the example I gave of a city in India. Out of 90,000 people, 30,000 people saw the Buddha. Another 30,000 had heard that there was a Buddha in the world. Yet the remaining 30,000 had never even heard of Him, let alone actually saw him. Think about it, encountering the Buddha is difficult even if we live in the same era. So, it is rare to encounter Buddhas in the world. It is already difficult for a Buddha to appear in the world. Even if a Buddha appears, it is hard for Him to teach the Dharma. Teaching this Dharma is not easy because the capabilities and karmic conditions of sentient beings may still be lacking, making it hard for Him to expound True Dharma.
“Like the blossoming of udumbara flowers, those moments are very fleeting”. This is an analogy for how rare it is for people to encounter something. The moment passes by very quickly. That is the why I always tell everyone, “Seize the moment and sustain it forever”. After listening to the Dharma, take it to heart and keep it there forever as you apply it to your daily living. Only then will the Dharma truly be a part of you. Otherwise, no matter how much Dharma you hear, you will not connect with it because you will forget it right after you hear it. It will disappear right after the moment passes. Like water that flows through a pipe, it can disappear and leak away. The underlying principle is the same. So, we must not allow the Dharma to leak away. We should practice the Three Flawless Studies so that it will not leak out.
It is [rare] for the Buddha to come into the world. We are very fortunate to live in an era when He is still transforming people and the Dharma is still in the world. Therefore, we must apply the Dharma now. When someone teaches mindfully, we must listen mindfully.
So, “All Buddhas appear in the world”, but most people are born before or after the Buddha. For us now, we are born after the Buddha, because He left the physical body He had in India many years ago. The only thing we can [see] and accept now is His Dharmakaya. His Dharma still remains in this world. If we accept the Buddha-Dharma, it is like having the Buddha in our hearts. If we cannot, it is the same as living before or after the Buddha’s lifetime.
Encountering a Buddha is truly very difficult. Therefore it is said “It is rare and hard to encounter them, like the chances of an one-eyed turtle”. On the surface of a vast ocean, there happens to be a plank with a small hole eaten through it. A turtle is swimming in the ocean when it suddenly lifts its head and sticks it precisely through the hole in the plank. Think about how incredibly rare this is. This is like the story I shared over last two days about the tiny pores one-hundredth the seize of hair follicles that are basically invisible to the naked eye. Shooting an arrow into this opening would not be an easy feat.
So, “All Buddhas are born into the world”, but “it is rare and hard to encounter Them”. It is truly a difficult feat.
“It is rare and hard to encounter Them: This was as all Brahman Kings stated 180 kalpas have passed without a Buddha. From the time Sakya Buddha left, 5,670,000,000 years must pass before. Maitreya [Buddha] will come into this world. Isn’t this rare? Over a long period of time, Buddhas occasionally come into this world. So, it is rare to encounter the Buddha.”
“It is rare and hard to encounter them”. After the Buddha first attained enlightenment, for a moment He wanted to enter Parinirvana. However, King Brahma suddenly appeared at the Buddha’s sea of enlightenment, at the place of His spiritual practice. He said, “180 kalpas have passed without a Buddha”. Before Sakyamuni Buddha appeared in this world, 180 kalpas had passed. How long is one kalpa? I have shared with you how long a kalpa is. It is hard to calculate how many hundreds of millions of years is in a kalpa. Think about this, 180 kalpas passed without a Buddha in this world. we can see that, before Sakyamuni Buddha was born, there had not been a Buddha for a very long time. After Sakyamuni Buddha entered Parinivana, another 5,670,000,000 years has to pass [before the next Buddha]. Five billion, six hundred and seventy million years before Maitreya Buddha comes to the world. As you see, encountering a Buddha is very rare. This illustrates for us how encountering a Buddha is not an easy matter.
Though we are born after the Buddha’s lifetime, in one of our past lives, we probably lived during His lifetime. During this period of over 2000 years, who knows how many lifetimes we have lived and how many realms we have lived in. We do not know. But, Since we have now encountered and listened to the Buddha-Dharma, we should feel very grateful. This encounter is so rare and precious, so we must be very mindful. Doesn’t it take such a long time?
Therefore, “over a long period of time, Buddhas occasionally come into this world. A very long period of time must pass before a Buddha appears in the world. this expresses that to see a Buddha is truly not an easy matter.
But, this is also telling everyone that Buddha a and Bodhisattvas will appear in this world during kalpas of turbidity. Therefore, we should always treat everyone with gratitude, respect and love because anyone could be a manifestation of a Buddha or a Bodhisattva. So, we must always show our gratitude, respect and love.
The passage continues, “Even when They appear in the world, it is hard for Them to teach this Dharma.”
It is hard for Them to teach this Dharma: If a Buddha comes into this for world and the capabilities of sentient beings are not equal, He may not teach this Dharma right away. For 40-plus years, the Buddha had remained silent, with various adjustments and pauses, until He gave the teachings at this moment.
Even when the Buddha appeared in this world, it was still for Him to expound True Dharma. Because sentient beings’ capabilities varied, the Buddha could not immediately carry out His original intent. For sakyamuni Buddha, it took 40-plus years to speak freely. He remained silent on the True Dharma. He did not openly reveal to everyone that they all intrinsically have Buddha-nature nor help them understand and see their true nature. They had to first walk the Bodhisattva-path. Therefore, everyone must always be mindful. Being born into the human realm is not easy, and on top of this there is the vastness of this world and the size of the population. Compared to many people, we are truly blessed to be born human and to hear the Buddha-Dharma.
So, we must seize the present and immediately apply what we have heard. We must be like the principal who tunes in to the Da Ai channel. This is how he accepts the Dharma every day and applies it to his daily living and at his workplace. See, isn’t this how the Dharma will always remain in this world?
If we mindfully accept and apply it, [the Dharma] will be everlasting. Even if we do not accept it, the Dharma will still exist. But we should put our hearts into accepting it and always being mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•方便品第二）
⊙「人身難得已得，佛法難聞已聞，即使得身聞法，不信敬法難說。」
⊙「如三世諸佛，說法之儀式，我今亦如是，說無分別法。」《法華經方便品第二》
⊙「諸佛興出世，懸遠值遇難，正使出於世，說是法復難。」《法華經方便品第二》
⊙諸佛出世難適，長遠時乃說之，如優曇華時一現耳。諸佛興出世，生在前後，懸遠值遇難，如一眼之龜，值浮木孔。
⊙懸遠值遇難。如諸梵王云：一百八十劫，空過無有佛等。又釋迦去後，過五十六億七千萬歲，彌勒方出世，豈不懸遠？久久懸遠，時有佛出，此舉佛難。
⊙說是法復難：縱佛出世，眾生根器不等，未必就說此法，四十餘年來，久默斯要，節節調停。至今方說。
【證嚴上人開示】
「人身難得已得，佛法難聞已聞，即使得身聞法，不信敬法難說。」
人身難得已得
佛法難聞已聞
即使得身聞法
不信敬法難說
也就是是要告訴大家，確實，在六道中要能得人身實在困難。有人會說：「生在天堂更好。」但是，若是到天堂，「富貴學道難」，天堂無佛可成，還是帶著業到天堂，為福盡還是同樣要墮落，是人間，或是三途。
佛經裡面不也就是有這樣，天帝五衰相現，趕緊來求佛，來不及，這樣禮拜下去，靈魂脫體，這樣就生到馬廄去了，在那個時候，母馬肚子痛亂撞。去撞倒了主人的手拉坏，主人一生氣之下，拿起大棍子打，這匹馬難產出來了，這匹小馬這樣死了。才又恢復回，在佛的面前，佛陀為他說法。開始在天堂中發心皈依三寶，還是佛法，才有辦法永遠消除業障，不再去造業，就沒有這個因緣果報。
所以說來，人間才有佛法。阿修羅道也是無法接近佛法，因為那個心一直讓瞋恨的煩惱，這樣就像網將它覆住，法沒有辦法入心。若是生到地獄呢？苦不堪啊！哪有機會接觸佛法呢？若是生在餓鬼道，也是苦啊！沒有佛法能夠聽到，在這種飢餓、苦難中，哪有機會呢？若是在畜生道呢？更加沒機會。所以說來，六道中，人道是六分之一的機會，能夠生在人身，真的是難得。
我們現在生了，人間人口那麼多，七十幾億的人口，但是真正能聽到佛法的人，比例實在很微小，所以我們要好好，能夠聽到佛法，要知道珍惜。要不然，「即使得身，得了人身，哪怕我們已經得到人身，也聽到佛法了，不過，我們若是不敬信佛法，這樣法也難說。
佛陀會考慮到，他不敬信，反而造口業。要有根機，願意敬信佛法，要知道相信，要知道尊重法，這樣才能聽到真實法。這個時代聽佛法很容易，網路打開，就可以看到，電視打開，就能聽到，這已經佛法，能夠普遍在空間裡。
還有人與人之間。我們聽了佛法，我們互相勉勵，我聽到的心得，你聽到的心得，我將這個心得，我做到的歡喜，法喜充滿，彼此分享、互相勉勵。這就是人與人之間，增加了我們的信心，增加了我們敬法、受法、聞法的機會。哪怕在外面，還不是慈濟人，卻是也能聽到了之後，堅持聞法力行的人。
幾天前，不就是說過了臺東一個學校，水產商職的學校，這位楊校長，他在二００四年，有一天，他是早起的習慣，五點多的時候，打開了電視，大愛(臺)正好是，在「靜思晨語」的時候，從那一天看，就這樣開始，每天每天，一年三百六十五天，每天就是開，這個時間聽「靜思晨語」。
將畫面上每一天所說的法，記錄抄寫下來。上班時，若是遇到人事，困擾著他，就趕緊將今天的法，就用在當下。
他在臺東，在商職學校，這個時候青少年的學生，要怎麼教育呢？他用他的方法，每一天早上比學生早到，站在學校的門口，學生來了，他就一個一個向學生打招呼。學生的衣服比較不端正時，他會親手，走近將他的衣服穿好、釦子扣好，拍拍肩膀：「衣服要穿好。」
若是看到孩子無精打采來，好像心事重重，他會問問他：「有什麼心事？有事情向校長說，不要放在心裡。」這用很誠意的心，來面對這一群青少年。看，這雖然他還不是慈誠，或是委員，都不是，但是他能將法入心，應用在日常生活中，這法就是入心來，能夠滋潤心田。
所以說，我們得人身、聞佛法，我們要信受奉行，這樣佛法才能普遍天下，才能真正淨化人心。各位，佛法來人間，就是為了要淨化人心。佛陀覺悟之後，要如何將法普遍施捨給眾生，教育眾生？我們之前說過了，「如三世諸佛，說法之儀式」，先權後實，這就是佛說法的儀式。
如三世諸佛
說法之儀式
我今亦如是
說無分別法
《法華經方便品第二》
釋迦佛說「我今亦如是」。我現在在人間，面對芸芸眾生說法的方法，也是一樣，和過去三世諸佛無分別。和真實法、和三乘法，實在也無分別。若沒有過去這個三乘法，鋪路過來，哪有辦法通達到佛的境界呢？
下面接下來這段(經)文：「諸佛興出世，懸遠值遇難，正使出於世，說是法復難。」
諸佛興出世
懸遠值遇難
正使出於世
說是法復難
《法華經方便品第二》
也要讓我們知道，諸佛能夠出現在人間，「懸遠值遇難」，很久的時間。佛陀的時代，二億多人口，現在的時代，七十幾億的人口。印度那時候，到底人口有多少呢？應該不多。那時候的交通，只靠著佛這樣兩足行，能走得到的，到底有多遠、有多廣的空間呢？應該也不很大。（編按：釋尊一生弘法於恆河中游兩岸。）
所以說來，在那個地方，佛出現在那裡，能夠聞佛法；我們現在聽的，比佛陀在世那時候，能夠聽到的佛法，應該更多。現在用種種的法，不只是印刷，現在又加上了電視，這種聞法的時間、空間，這麼方便能得到，到底怎麼會說，現在是叫做末法呢？也是要再跟大家說，應該是聽法的人雖然有比較多，不過人口的比例，和聽法的人的比例，還是算很少。尤其是聽了佛法之後，有敬信嗎？敬信，能夠身體力行嗎？現在的人間，這種欲的誘引，實在是很大，所以法能夠留在心裡，實在是微之又微。
所以說來，遇到佛出世的時間不容易，還是「懸遠值遇難」。很長久的時間，這麼長久的時間，還能夠親身遇到佛，那更不容易，所以叫做「懸遠值遇難」。
諸佛出世難適
長遠時乃說之
如優曇華時一現耳
諸佛興出世
生在前後
懸遠值遇難
如一眼之龜
值浮木孔
諸佛出世難適。我們難得遇到佛出世，哪怕是佛出世，已經是與佛同世，但是要與佛見面，也沒有那麼容易。大家還記得，向大家說過，舉一個例：印度有一個城市，九萬人，三萬人見到佛，另外三萬人曾聽過，「有，聽說有一尊佛出世。」但是另外三萬人，連聽過佛的名字都沒有，何況說見到佛呢？
想，要見到佛，哪怕是與佛同世，見佛也是難。所以說，諸佛出世值遇難，要能得到佛出世就已經困難了，尤其是哪怕佛出世，說是法復難，要說這個法也是很困難，因為眾生的根機、因為眾生的緣不夠等等，要真正說真實法也不容易。
就譬如，「如優曇華時一現耳」，這是譬喻出現的時候，人要見到的機會少，很快就過去了。所以才會常常向大家說，把握當下，恆持剎那，法聽了，要入心，永遠放在心裡，用在我們的日常生活，這個法才是真正我們的。要不然，你聽再多的法，這些法跟我們都沒有關係，因為聽過，很快就忘記了，每一句話都剎那就過去了，到底是流過了水管，就不見了，漏掉了，同樣的意思。所以我們應該不要讓它漏掉，所以叫做「三無漏學」，不要讓它漏掉。因為佛出世很困難，我們很有幸，還是在佛化世的時代，法還留在人間，我們將法拿來現在應用，用心的人來說，用心的人來聽。
所以「諸佛興出世」。我們多數都是生在佛前、佛後，我們現在就是生在佛後，佛世，他的身體已經在印度，也已經過去了，現在我們能接受的，只是佛身，他的法還存在。我們若能接受佛法，等於佛在我們心中；我們若沒有，還是同樣，和佛世、佛後一樣，要不然是佛前，要不然是佛後。要遇到佛，真的是很困難，所以叫做「懸遠值遇難，如一眼之龜，值浮木孔」。
汪洋大海，那麼大的海，一塊木頭，那塊大木頭，正好破一個洞，蛀一個洞了，一隻龜(在)大海中，這樣游啊游，忽然間抬起頭來，正好鑽出那塊木頭，破掉那個洞。你想，難不難啊？這和二天前與大家分享的，毛細孔中，比毛細孔更百倍的細小，幾乎眼睛看不到，要用箭射，射進那個毛孔裡，那麼不容易。所以「諸佛興出世，懸遠值遇難」，真的是很困難。
懸遠值遇難：
如諸梵王云
一百八十劫
空過無有佛等
又釋迦去後
過五十六億
七千萬歲
彌勒方出世
豈不懸遠
久久懸遠
時有佛出
此舉佛難
這個「懸遠值遇難」，那就是在佛陀剛覺悟的那時候，他一時間想要示滅，卻是梵(天)王，忽然間，浮現在佛陀的覺海道場上，這樣說：「一百八十劫，空過無有佛(等)。」可見釋迦佛還沒有出世之前，過去的時間，已經一百八十劫。一劫多久啊？以前和大家分享，「劫」是那麼的久，一劫，無法算數，那是幾億(年)才算是一劫。
你們想，一百八十劫，空過無有佛(等)。可見釋迦佛還沒出世之前，那麼長久的時間，空過沒有佛。所以，又釋迦佛過去之後，釋迦佛過去之後，那就要再經過五十六億七千萬歲，還要那麼久的時間，五十六億七千萬歲，五十億年，彌勒佛才會出世。
看，要值遇佛，時間真的難。這是要向我們描述，若要遇到佛是不容易。雖然我們是在佛後出生，過去我們應該也與佛同世過，這二千多年的時間，我們在人間，不知經過了幾世？不知去過幾個道？我們不知道。不過，我們現在值遇佛法、聽聞佛法，我們應該也要用很感恩心，做難遭遇想，很難得，所以我們要用心，這不就是很懸遠嗎？
所以，「久久懸遠，時有佛出」，這樣這麼久、這麼久的時間，才有佛能夠出現人間，這就是表示，我們要見佛，實在是不容易。不過，也要跟大家說，世間，佛陀、菩薩，諸佛菩薩，都是在這種濁劫的時候，頻頻出現在人間，所以我們要時時，感恩、尊重、愛的心情，來對待任何一個人，說不定任何一個人，是佛菩薩現前，所以我們要時時感恩、尊重、愛。
再來說：「正使出於世，說是法復難」。
說是法復難：
縱佛出世
眾生根器不等
未必就說此法
四十餘年來
久默斯要
節節調停
至今方說
哪怕佛陀出現人間，要講真實法，真的是難，因為眾生的根器不整齊，所以沒辦法暢佛的心懷，馬上說。就像釋迦牟尼佛，四十多年後才開始暢佛心懷，將這個真實法「久默斯要」，真實法，沒有這樣攤開來讓大家知道，人人本具佛性，直指明心見性，因為我們需要再經過菩薩道，所以我們要好好用心。
人生世間本來就是很不容易，再加上了我們這麼大的空間，加上人口那麼多，真的比例起來，我們是很有福，得人身、聞佛法，我們應該要把握當下，聽到、我們要趕快及時來利用。就像那位校長，他那樣打開大愛(臺)，就這樣每天、每天都是受法，接受這個法用在他的生活，他的職業場中。看，這不就是法永存人間嗎？只要你用心受用，這是永恆的。我們若是不將它接收下來，同樣法也是在，所以我們要用心接受，時時多用心。
Explanations by Master Cheng-Yan
Subject: The Buddha-Dharma is Hard to Encounter (佛法難遇當敬信)
Date: November.28. 2014
“It is rare to be born human, and we have been born human. It is rare to hear the Buddha-Dharma, and we have heard it. Even if we are born human and hear the Dharma, if we do not have faith and respect, it will be difficult for the Dharma to be taught.”
This tells everyone that indeed, among the Six Realms, being born in the human realm is difficult. Some say that it is better to be reborn in heaven. But if we are born in heaven, “It is difficult for the wealthy to learn the Way.” We cannot attain Buddhahood in heaven, and we still bring our karma with us to heaven. Once we have depleted our blessings, we will fall again, to the human realm or to the Three Evil Realms. Isn’t there a story about this in the sutras?
A heavenly lord who started showing the five signs of decay sought the Buddha’s help. Before he could prostrate to the Buddha, his spirit left his body and he was reborn in a stable. During the birth, the mare was in such pain she knocked over the owner’s pottery wheel. In a rage, the owner beat the mare with a stick. This caused birth complications, so the colt died and [his spirit] came back before the Buddha. After the Buddha taught him the Dharma, the heavenly lord aspired to take refuge in the Three Treasures. Only with the Buddha-Dharma can we completely eliminate obstructions of karma. If we no longer create karma, there will be no more karmic retributions. So, the Dharma is only found in the human realm. Those in the asura realm cannot draw near the Buddha-Dharma either because their minds are covered by afflictions of anger and hate, which are like a web that prevents them from taking the Dharma into their hearts.
What if we are born in the hell realm? The suffering us unbearable; how could we have chance to find the Dharma? If we are born in the hungry ghosts realm, we will also suffer. We cannot hear the Buddha-Dharma there. How could we listen when we starve and suffer? If we are born in the animal realm, the chances of hearing it are even worse. Therefore, out of the Six Realms, we can only hear it in one, the human realm. Being born human is truly a rare opportunity. In this current lifetime, among this large global population of around seven billion people, the percentage who have truly heard the Dharma is actually quite small. So, those of us who can listen to these teachings must listen carefully and cherish them. Otherwise, even if we are born human and have heart the Buddha-Dharma, if we do not respect and believe in it, it will be difficult for it to be taught.
The Buddha will think about how people’s lack of respect and faith may lead them to create karma of speech. Only those with the capabilities and willingness to respect and believe the Dharma can hear the True Dharma.
In this era, it is very easy to listen to the Buddha-Dharma. When we go online, we can see Dharma lectures, and when we turn on the TV, we can hear teachings. The Buddha-Dharma is already pervasive in this space. It is also in interpersonal relationships. After we have listened to teachings, we can offer mutual encouragement by sharing the realizations and joy we have attained from listening and practicing. When we are filled with Dharma-joy, we can share it to encourage each other. So through our interpersonal relationships, we can grow our faith and thus increase our chances of hearing, respecting and accepting the Dharma. Even those who are not yet Tzu Chi volunteers can, after listening to teachings, persevere in putting the Dharma into practice. A few days ago, I mentioned the school in Taitung, the aquaculture and commercial vocational school.Their principal, Yang Chang-he, happened to turn on the TV one day in 2004.Because of his habit of getting up early, he turned on the TV around 5am, just as Da Ai was broadcasting Wisdom at Dawn.
From that day on, he watched it every day, 365 days a year.Every morning, he tuned in to Wisdom at Dawn.Every day he copied the sutra text from the screen.At work, when he was troubled by interpersonal conflicts, he immediately applied the Dharma he had learned that morning.He works at the vocational school in Taitung.How does he go about educating the youth of today?He applies his own methods.
Every day, he arrives before the students and stands at the front entrance of the school.
As the students arrive, he greets them one by one.When he sees students who dress sloppily, he approaches them to adjust their attire.He has them button their shirts, and pats them on the shoulder, saying, “Remember to dress tidily.”When he sees students who have low energy and look like they have a lot on their mind, he asks them, “What’s on your mind? If you have any problems, let me know. Don’t hold it in.”
He shows this deep sincerity when he interacts with these young people.See, he may not be a member of our Faith Corps or one of our Commissioners, but he has taken the Dharma to heart and applies it in his daily living.By taking the Dharma to heart, it nourishes his mind.
Therefore, after being born human and hearing the Buddha-Dharma, we must faithfully accept and practice it.Only then can the Dharma a become widespread and truly bring purity to people’s minds.
Everyone, the Buddha-Dharma is taught in the world for the purpose of purifying people’s minds.After the Buddha attained enlightenment, He thought of ways to share the Dharma widely and teach sentient beings.As we have discussed, “The Buddhas of the Three Periods spoke the Dharma in such a manner, teaching the provisional before the true.”
The Buddha also taught in this manner.
As the Buddhas of the Three Periods spoke the Dharma in such a manner, so do I likewise now expound the non-discriminating Dharma.
Sakyamuni Buddha said, “I now do the same.”The way He taught the multitudes at this time was the same as the methods of past Buddhas of the Three Periods.There is actually no difference between the True Dharma and the Three Vehicles.If the Buddha had not paved the road with the Three Vehicles, how could we reach the state of Budhdahood?
The next passage of the sutra states, “When all Buddhas appear in the world, it is rare and hard to encounter Them. Even when They appear I the world, it is hard for Them to teach this Dharma.”
This is also letting us know that when Buddhas appear in this world, “it is rare and hard to encounter them.”It takes a long time.In the Buddha’s time, the population of the world was over 200 million.In our current time, the population is over seven billion.
During that time, how many people were there in India?Likely not many.Because of the transportation system at that time, the Buddha had to rely on His own two feet.How extensively could He have actually traveled?Likely not very far.
Therefore, only in places where He appeared could people listen to the Dharma.Now, we actually have more opportunities to listen to the Buddha-Dharma than these who lived during the Buddha’s time.Nowadays, there are many methods [to learn the Dharma], not only through print, but also through television.In this time and space, listening to teachings is so convenient.So, why would we call this the era of Dharma-degeneration?
Let me explain this again.Although more people are listening to the Dharma, compared to the total population, this percentage is still very small.In particular, after they listen to the Dharma, do they respect and believe it?If they do, can they put it into practice?
In modern society the temptation to indulge in desires is very great. So, the odds of the Dharma remaining in our minds are smaller than small. Therefore, it is rare to be born in a Buddha’s lifetime; “it is rare and hard to encounter Them”. This takes such a long period of time. Even in such a long period of time, it is truly rare to personally encounter a Buddha. Therefore it is said, “It is rare and hard to encounter Them”.
“It is rare to encounter Buddhas in this world. It only happens once in a long period of time. Like the blossoming of udumbara flowers, those moments are very fleeting. All Buddhas appear in the world, but we are born before or after Them, it is rare and hard to encounter Them, like the chances of a one-eyed turtle surfacing through a hole of a floating plank.”
It is rare to encounter Buddhas in this world. Not only is it rare for a Buddha to appear, even if He is in the world and we are living in the same era, meeting Him in person is not very likely. You may still remember the example I gave of a city in India. Out of 90,000 people, 30,000 people saw the Buddha. Another 30,000 had heard that there was a Buddha in the world. Yet the remaining 30,000 had never even heard of Him, let alone actually saw him. Think about it, encountering the Buddha is difficult even if we live in the same era. So, it is rare to encounter Buddhas in the world. It is already difficult for a Buddha to appear in the world. Even if a Buddha appears, it is hard for Him to teach the Dharma. Teaching this Dharma is not easy because the capabilities and karmic conditions of sentient beings may still be lacking, making it hard for Him to expound True Dharma.
“Like the blossoming of udumbara flowers, those moments are very fleeting”. This is an analogy for how rare it is for people to encounter something. The moment passes by very quickly. That is the why I always tell everyone, “Seize the moment and sustain it forever”. After listening to the Dharma, take it to heart and keep it there forever as you apply it to your daily living. Only then will the Dharma truly be a part of you. Otherwise, no matter how much Dharma you hear, you will not connect with it because you will forget it right after you hear it. It will disappear right after the moment passes. Like water that flows through a pipe, it can disappear and leak away. The underlying principle is the same. So, we must not allow the Dharma to leak away. We should practice the Three Flawless Studies so that it will not leak out.
It is [rare] for the Buddha to come into the world. We are very fortunate to live in an era when He is still transforming people and the Dharma is still in the world. Therefore, we must apply the Dharma now. When someone teaches mindfully, we must listen mindfully.
So, “All Buddhas appear in the world”, but most people are born before or after the Buddha. For us now, we are born after the Buddha, because He left the physical body He had in India many years ago. The only thing we can [see] and accept now is His Dharmakaya. His Dharma still remains in this world. If we accept the Buddha-Dharma, it is like having the Buddha in our hearts. If we cannot, it is the same as living before or after the Buddha’s lifetime.
Encountering a Buddha is truly very difficult. Therefore it is said “It is rare and hard to encounter them, like the chances of an one-eyed turtle”. On the surface of a vast ocean, there happens to be a plank with a small hole eaten through it. A turtle is swimming in the ocean when it suddenly lifts its head and sticks it precisely through the hole in the plank. Think about how incredibly rare this is. This is like the story I shared over last two days about the tiny pores one-hundredth the seize of hair follicles that are basically invisible to the naked eye. Shooting an arrow into this opening would not be an easy feat.
So, “All Buddhas are born into the world”, but “it is rare and hard to encounter Them”. It is truly a difficult feat.
“It is rare and hard to encounter Them: This was as all Brahman Kings stated 180 kalpas have passed without a Buddha. From the time Sakya Buddha left, 5,670,000,000 years must pass before. Maitreya [Buddha] will come into this world. Isn’t this rare? Over a long period of time, Buddhas occasionally come into this world. So, it is rare to encounter the Buddha.”
“It is rare and hard to encounter them”. After the Buddha first attained enlightenment, for a moment He wanted to enter Parinirvana. However, King Brahma suddenly appeared at the Buddha’s sea of enlightenment, at the place of His spiritual practice. He said, “180 kalpas have passed without a Buddha”. Before Sakyamuni Buddha appeared in this world, 180 kalpas had passed. How long is one kalpa? I have shared with you how long a kalpa is. It is hard to calculate how many hundreds of millions of years is in a kalpa. Think about this, 180 kalpas passed without a Buddha in this world. we can see that, before Sakyamuni Buddha was born, there had not been a Buddha for a very long time. After Sakyamuni Buddha entered Parinivana, another 5,670,000,000 years has to pass [before the next Buddha]. Five billion, six hundred and seventy million years before Maitreya Buddha comes to the world. As you see, encountering a Buddha is very rare. This illustrates for us how encountering a Buddha is not an easy matter.
Though we are born after the Buddha’s lifetime, in one of our past lives, we probably lived during His lifetime. During this period of over 2000 years, who knows how many lifetimes we have lived and how many realms we have lived in. We do not know. But, Since we have now encountered and listened to the Buddha-Dharma, we should feel very grateful. This encounter is so rare and precious, so we must be very mindful. Doesn’t it take such a long time?
Therefore, “over a long period of time, Buddhas occasionally come into this world. A very long period of time must pass before a Buddha appears in the world. this expresses that to see a Buddha is truly not an easy matter.
But, this is also telling everyone that Buddha a and Bodhisattvas will appear in this world during kalpas of turbidity. Therefore, we should always treat everyone with gratitude, respect and love because anyone could be a manifestation of a Buddha or a Bodhisattva. So, we must always show our gratitude, respect and love.
The passage continues, “Even when They appear in the world, it is hard for Them to teach this Dharma.”
It is hard for Them to teach this Dharma: If a Buddha comes into this for world and the capabilities of sentient beings are not equal, He may not teach this Dharma right away. For 40-plus years, the Buddha had remained silent, with various adjustments and pauses, until He gave the teachings at this moment.
Even when the Buddha appeared in this world, it was still for Him to expound True Dharma. Because sentient beings’ capabilities varied, the Buddha could not immediately carry out His original intent. For sakyamuni Buddha, it took 40-plus years to speak freely. He remained silent on the True Dharma. He did not openly reveal to everyone that they all intrinsically have Buddha-nature nor help them understand and see their true nature. They had to first walk the Bodhisattva-path. Therefore, everyone must always be mindful. Being born into the human realm is not easy, and on top of this there is the vastness of this world and the size of the population. Compared to many people, we are truly blessed to be born human and to hear the Buddha-Dharma.
So, we must seize the present and immediately apply what we have heard. We must be like the principal who tunes in to the Da Ai channel. This is how he accepts the Dharma every day and applies it to his daily living and at his workplace. See, isn’t this how the Dharma will always remain in this world?
If we mindfully accept and apply it, [the Dharma] will be everlasting. Even if we do not accept it, the Dharma will still exist. But we should put our hearts into accepting it and always being mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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