20141216《靜思妙蓮華》寄淺而訓深 (第458集)
（法華經•譬喻品第三）
【證嚴上人開示】
「譬者比況也，喻者曉訓也，託此而比彼，寄淺而訓深。」
《法華經》<序品>、<方便品>已經告一段落，現在開始就是<譬喻品>。
「譬喻」這二個字，「譬」是比況，也就是這件事情你不明白，我舉個法讓你知道。比如說快要下雨了，你怎麼知道快要下雨了？看，天上烏雲那麼多，就表示天要下雨了。烏雲多，為什麼會變成雨？就如大地有溼氣、水分等等，太陽曬了，這個熱氣變成水氣，水氣上升凝聚成雲就會下雨。
「託此而比彼」，託這個東西來譬喻。很多的東西的道理結合起來，才有這個形象，所以「託此而比彼」。
「寄淺而訓深」，用很淺的事情讓你們明白，其實淺淺的道理是深深的真理。這就是佛陀四十多年來，對著眾生用盡了心思，如何來分析天地萬物的真理，三理四相如何讓大家能夠通達瞭解。
有一次，舍利弗跟隨佛在行腳時，舍利弗就問佛說：「佛陀啊，您時時都說化緣、托缽，也是為了利益眾生，這其中含藏什麼道理嗎？我所知道的，托缽就是為了滋養我們的身，供給營養好修行，但是這樣可有化度眾生？」
佛陀就舉一個故事，在很遙遠的無央數劫以前，有一位老婆婆，專門去採芝麻來榨成油，以此賣錢為生。有一位修行者，他知道阿婆在做麻油，他就去向阿婆乞討油。阿婆就問他說：「您每天來我這裡拿油，那是供應您的身體營養，或是還有其它用途？」這位修行者他說：「我是向您乞油去供佛。」阿婆歡喜，每天都給這位比丘一小杯的油。
晚上，佛要為大眾講話時，就有一盞燈在那裡。就這樣年久月深，不知經過了幾年，很久的時間，那尊佛就為這位比丘授記：「將來你能夠成佛。」那位老婆婆聽到了，這比丘得到佛為他授記，是什麼樣的因緣，佛會為他授記呢？就有人傳話給老婆婆，就說，這位比丘是因為年久月深，日日以油燈供佛，與大家結了很多的好緣，所以佛陀稱讚他，為他授記。
老婆婆聽了也是很歡喜，趕緊到佛前，向佛陀說：「佛啊！修行者比丘的油是我供養給他的，佛陀是不是也能為我授記呢？」那尊佛就告訴她：「我為比丘授記，將來比丘成佛，他會為妳授記。」婆婆也很歡喜。
佛陀說到這裡，就向舍利弗說：「舍利弗，你知道嗎？那位比丘後來成佛了，名叫做提和竭佛。而那位老婆婆現在也已經成佛了，那就是我，釋迦牟尼佛。」這個因緣是多麼長久，無央數劫以前的事情，這道理說來淺淺的，其實含藏著天長地久的深義。如是因、如是緣、如是果、如是報，過去你怎麼做，所做的功德點滴累積，不論經過多久，這因緣果報的累積不會失壞。
看，這不就是「寄淺而訓深」嗎？佛陀出現人間，他會應時應機而逗教，用很多方便、譬喻、權巧，讓人人能夠接受、人人能夠身體力行。
過去佛陀施權說三乘，因為根機有上、中、下，所以佛陀必定要用三乘法，而其實是為了一乘之談。說很多法，目的就是要顯示真實的一乘之理。
⊙前方便品法說過去施權說三乘，實為一乘之談，上根利智，於佛開權顯實，聞即獲悟。中下人抱迷未悟。
「上根利智，於佛開權顯實，聞即獲悟」。上根利智的人，在<方便品>聽了，瞭解佛陀過去是用三乘法、方便法，原來現在佛陀已經將方便法撥開，向大家開懷暢談真實法。這叫做開權顯實，所以「聞即獲悟」，這是上根智的人，就像舍利弗這類人。
但是，中下根機的人還是「抱迷未悟」。就像佛陀開始要說真實法的時候，「五千人退席」。不過，佛陀並沒有捨棄中下根機的人，還是用種種的譬喻，《法華經》中有多少段譬喻，那就是要適應這些中下根機。這是佛慈大悲，不肯捨離任何一個眾生，所以設教用譬喻。
⊙佛慈大悲不捨，設教用譬喻：動樹訓風、舉扇類月，使其解悟。以至易而顯至難，由淺而深、由小轉大。
「動樹訓風，舉扇類月」。「有風哦！』「風，看不到啊！」「有啊！你看，樹在搖，就是有風。」原來風會動樹。「舉扇類月」，半月像一支扇子打開；圓月就像二支扇子合併，半月、半月合起來就是圓月。
這就是道理，將艱深的道理化成了淺顯，從淺顯的道理深入去體會，深入體會之後，自然就由小轉大了。這就是譬喻。<譬喻品>就是這樣開始，接在<方便品>，方便權巧顯實相之後。
現在<譬喻品>的開頭，經文說：「爾時，舍利弗踊躍歡喜，即起合掌，瞻仰尊顏，而白佛言：今從世尊聞此法音。心懷踴躍，得未曾有。」
今天從佛這裡聽到這個微妙的法音，「心懷踴躍，得未曾有」，那種歡喜不是言詞能夠表達。所以「舍利弗聞開權顯實之說，歎為得未曾有」，因為他聽法已經四十年了，直到現在，佛才開始暢說一乘法。
⊙舍利弗聞開權顯實之說，歎為得未曾有，踊躍歡喜。以聞法四十年來，直至今時，佛暢說一實乘法。初不知所修之二乘法，即是一乘法，正為大乘法之方便。上根舍利弗等踊躍歡喜之，表示通達一乘法歡喜之由。
「初聞不知所修二乘法，即是一乘法」。這樣聽經四十多年了，開始聽、開始接受佛的教法時，佛陀就是以適應中下乘根機的人來說法，所以他們接受到這樣的法，以為聲聞、緣覺這種修行的方法，就已經是得果了，以為是這樣而已，不知道聲聞、緣覺也有成佛的希望，所學的還是真實法。所以很歡喜，起初不知道二乘法原來就是為了一乘。佛陀為一乘法來鋪路，開權顯實。現在知道了，佛陀就是為大乘法來開方便門，現在才瞭解佛陀的本懷。
因此，上根的舍利弗，以及同樣根機的人，大家聽得懂這個法的道理的人，都很歡喜，就是「踊躍歡喜」；表達他們已經心開意解，通達一乘法了，所以「踊躍歡喜」。
所以大家很歡喜，就「即起合掌，瞻仰尊顏」。本來是坐著，現在因為很恭敬、很歡喜，趕快起而跪著，雙手合掌，瞻仰尊顏。目光注視著佛，用很恭敬的心，很感恩佛，雙手合掌，抬頭向佛陀表示著那分恭敬、感恩，很集中精神來瞻仰著佛。這是表達那個形態。
⊙即起合掌，瞻仰尊顏，而白佛言：雙掌及十指併攏，以表示自心專一不敢散亂，合掌為敬，以恭敬心而仰觀尊顏。
舍利弗從內心歡喜，表達對佛的感恩。雙掌合十，是十根手指頭合攏，表示「自心專一，不敢散亂」。「合掌為敬」，印度禮以合掌為敬。用恭敬心來「瞻仰尊顏」，瞻仰佛陀的容貌。
「今從世尊聞此法音，心懷踊躍，得未曾有」。就開始向佛陀說：「現在從佛陀您所說的法，這個法入我的心來，我非常歡喜！過去不曾像現在聽到這樣的法，這麼通達，讓我整個心輕安，通達自在。」這就是歡喜的心，那種的法音入心來，能夠降伏魔怨。
⊙今從世尊聞此法音，心懷踊躍，得未曾有：法音降伏魔怨，消滅諸漏，斯為第一，心懷踴躍得未曾有。
因為我們的心會起貪、瞋、癡、慢、疑這五毒。如今因為聽了這個法，完全通達了，自然內心若浮現這貪、瞋、癡等種種無明時，立刻就能將它降伏，內心魔怨完全消滅，這些煩惱諸漏全都掃除。內心若有這些煩惱，法入心來，都會被我們漏掉。所以佛陀一直警惕大家要修戒、定、慧，「三無漏學」，意思就是說，法入心，不要漏掉。
現在已經瞭解、通達了一乘法，所以降伏了內心無明等等的魔怨，一切的煩惱全都掃除，完全將它消滅掉。「斯為第一」，這是第一的法。那就是已經通達一乘法，能夠降伏種種無明煩惱，所以我心歡喜踊躍，得未曾有。
各位菩薩，學佛就是要這樣用心，由淺至深、由小轉大，這是佛陀的用心。因為我們眾生小根小智，對於佛陀成佛之後的心境，我們也無法完全接受。必定要經過一段掃除無明煩惱，才能夠現出人人本具的真如，清淨無染，如琉璃的光、那種清澈的心境。
法，不論是多少種的法，無非是對治眾生的心病。我們要如何掃除魔怨？種種的法，雖然千差萬別，其實一乘的道理是自古至今一脈相同。所以我們人人要相信，佛陀為眾生用心良苦，我們要鍥而不捨，守住這念心。
過去的煩惱，現在要趕緊不斷去除。降伏那些煩惱，一層一層的煩惱除了，我們這個清淨真如本性才能夠慢慢浮現出來。就像天上的烏雲，水氣若全部下過之後，就雨過天晴，同樣的道理。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Learning the Profound Through the Simple (寄淺而訓深)
Date: December.16. 2014
“A comparison is used as a reference. An example allows one to understand the teaching. Based on one thing, we understand something else. Through something simple, we learn something profound.”
This explains the Chinese character for “analogy,” [composed of “comparison” and “example”]. Having discussed the Introductory Chapter and the Chapter on Skillful Means in the Lotus Sutra, we will now discuss the Chapter on Parables. A “comparison” is used as a reference. When you do not understand something, I will find a way to explain it to you. For example, if I say it is about to rain, [you may ask,] “How do you know that?” Look at how there are many dark clouds in the sky. That signifies that it is going to rain. How do those dark clouds generate rain? It is because one the earth, there is humidity. There is moisture and so on, and when heated by the sun, it becomes water vapor. That water vapor then [condenses into] rain. This is also a comparison and an example.
“Based on one thing, we understand something else.” We can draw on something as an analogy; the principles of many things had to come together to create this phenomenon. Therefore, “based on one thing, we understand something else. Through something simple, we learn something profound.” With something simple, I can help you understand. Actually, simple principles can be very profound truths. For over 40 years, the Buddha did all He could to analyze the true principles of all things, to help everyone thoroughly understand the Three Principles and Four States.
One time, when Sariputra traveled with the Buddha, Sariputra asked the Buddha, “Venerable Buddha, You are always talking about the transformative conditions of begging for alms, that this is a way of benefiting sentient beings. Can you explain the principles underlying this? Based on my understanding, we beg for alms to nourish our bodies so we are healthy enough to engage in spiritual practice. But how can this be considered a way of transforming sentient beings?” The Buddha then gave an example which happened countless kalpas ago. There was an old lady who made her living by producing sesame oil. She collected sesame seeds and extracted their oil. There was a spiritual practitioner who knew that the lady was producing sesame oil. So, he began to beg her for oil [every day].
The old lady asked, “You come here for oil every day. Is it just to sustain your own health, or [is it for something else?]” This spiritual practitioner told the woman, “I beg for oil to make an offering for the Buddha.” This made the old lady feel very happy, so every day, she joyfully gave this practitioner a small cup of oil. In the evening, when this Buddha gave teachings, this oil lamp [provided them all with light].
The months and years passed, and after a long period of time had gone by, this Buddha bestowed a prediction upon the practitioner, “You will attain Buddhahood in the future.” When the old lady heard that this bhiksu had received a prediction for attaining Buddhahood she wondered what kinds of causes and conditions had led him to receive this blessing. The information passed back to her was that this bhiksu, by providing the oil for the Buddha’s lamp every day for many years, had helped many people create good karmic connections.
Had received a prediction for attaining Buddhahood she wondered what kinds of causes and conditions had led him to receive this blessing.
The information passed back to her was that this bhiksu, by providing the oil for this Buddha’s lamp every day for many years, had helped many people create good karmic connections.
This Buddha praised him for this and therefore predicted that he would attain Buddhahood.
Hearing this, the old lady was also very happy.She rushed to see this Buddha and tell him, “Venerable Buddha, the bhiksu’s oil came from me. That was the offering I made to him. So, shouldn’t you also bless me with a prediction for attaining Buddhahood?”
This Buddha said to her, “I blessed this bhiksu with a prediction. When he attais Buddha hood in the future, he will bless you with the same prediction.”
The old lady was very happy to hear this.The Buddha stopped here and turned to Sariputra, “Sariputra, do you know that this bhiksu has already attained Buddhahood? His name was Dipamkara Buddha. That old lady has also attained Buddhahood. She is me, Sakyamuni Buddha.”These are causes and conditions from long ago.This event happened countless kalaps ago seem to embody a very simple principle.However, this simple principle contains a very profound [truth].
Over a long period of time, the things we did in the past and every bit of our merits and virtues are accumulated.As are the causes and the conditions, so are the effects.With the karmic law of cause and effect, no matter how much time passes, these cusses will contuse to accumulate.See, isn’t this an example of how, “through something simple, we learn something profound”?
The Buddha appears in the world and then teaches according to the time and to people’s capabilities.He had to do this with many skillful means, such as analogies and provisional teachings.This helped everybody accept the Dharma and then put it into practice.
Although in the past, the Buddha gave provisional teachings of the Three Vehicles, He actually did so to teach the One Vehicle.
He did this because people’s capabilities are great, average or limited.So, the Buddha had to teach the Three Vehicles, the Great, Middle and Small Vehicle Dharma.He actually did this in order to discuss the One Vehicle.He gave so many teachings, all with the goal of revealing the one true principle, the One Vehicle.
Previously, the Chapter on Skillful Means explained how, in the past, the Buddha gave the provisional teachings of the Three Vehicles, but was actually teaching the One Vehicle.Those with great capabilities and sharp wisdom heard the Buddha open up the provisional to immediately awakened.Those of average or limited capabilities were still deluded and not yet awakened.
Those with great capabilities and sharp wisdom heard the Buddha open up the provisional to reveal the true.From the Captor on Skillful Means, we learned that He taught with the Three Vehicles, also known as skillful means.By opening up the provisional and setting aside skillful means, He revealed the True Dharma to everyone.The Buddha openly talked about True Dharma; this is “opening up the provisional to reveal the true”.
So, these people “immediately awakened”.They had great capabilities and sharp wisdom.Those with great capabilities and sharp wisdom are like Sariputra.However, those of average or limited capabilities were “still deluded and not yet awakened”.
They were still deluded.
When the Buddha was about to teach the True Dharma, “5000 people withdrew”.However, the Buddha still did not give up on those with average or limited capabilities.He still taught with various analogies; the Lotus Sutra contains many parables to accommodate people with these capabilities.Out of great loving-kindness and compassion, He was unwilling to give up on any living being.So, He “established teachings with analogies”.
The Buddha, out of great compassion, did not abandon [sentient beings], so He established teachings with analogies:
A moving tree is used to help people see the wind.The shape of a fan is used to depict a moon.This helps people awaken and understand.Something very easy is used to revel something very difficult.We go from the simple to the profound, turn from the Small [Vehicle] to the Great.
“A moving tree is used to help people see the wind. It’s windy! But you can’t see the wind. Yes you can! See how the tree is moving. If it is moving, that means it’s windy.”This is because the wind can move trees. “The shape of a fan is used to depict a moon.”A half-moon I slice a fully opened fan.The full moon is like the combinatio of two fans; if you combine two half-moons, you will get a full moon.This is how principles [are taught].
If we simplify these difficult principles int something simple, then from these simple principles,we can gain deep and profound realizations. After we have these deep realizations, we will naturally turn from the Small to the Great. This is how analogies work, and how the Chapter on Parables [teaches]. Following the Chapter on Skillful Means, where the provisional is used to reveal the true, at the beginning of the Chapter on Parables, the sutra passage states,
“At that time, Sariputra was jubilant and delighted, He immediately put his palms together and gazed up reverently upon and said to the Buddha, Now, having heard this Dharma from the World-Honored One, my heart is filled with jubilance at having attained what I never had before.”
They heard the [Dharma] from the Buddha. When the Buddha taught the Dharma, He had to speak it aloud. That is why they heard the Dharma from Him. Those who hear the Buddha teach the Dharma [will think], “My heart is filled with jubilance at having attained what I never had before”. This happiness could not be expressed by words. Therefore, “When Sariputra heard the teachings that opened up the provisional to reveal the true, he praised this unprecedented teaching”. He had been listening to the Dharma for 40 years and now the Buddha [was finally] freely teaching the One Vehicle.
“When Sariputra heard the teachings that opened up the provisional to reveal the true, he praised this unprecedented teaching. He was jubilant and delighted. He had listened to the Dharma for over 40 years, and now the Buddha was finally freely teaching the true Dharma of the One Vehicle. In the beginning, he did not know that the Two Vehicle Dharma that he was practicing was actually the One Vehicle Dharma, that it was one of the skillful means for learning the Great Vehicle Dharma. Those with great capabilities such as Sariputra were filled with jubilance and delight, which showed they understood the One Vehicle Dharma. This was the reason for their joy. In the beginning, he did not know the Two Vehicle Dharma that he was practicing…”
He had listened to the Dharma for over 40 years and accepted it from the beginning. The Buddha, with the Middle and Small Vehicles, taught according to people’s average and limited capabilities. So, this was the kind of Dharma that people accepted. They believed that practicing the Hearer and Solitary Realizer methods of practice, they had attained the ultimate fruits. They thought that this was all they would achieve. They did not realize that Hearers and Solitary Realizers also had the great potential of attaining Buddhahood. Having learned this was true, they were very happy because they had not initially known that the Two Vehicles are actually the One Vehicle the Two Vehicles are actually the One Vehicle.
The Buddha used them to pave the road for the One Vehicle, then opened up the provisional to reveal the true. At this point, people understood that the Buddha taught skillful means for the sake of the Great Vehicle. In order to explain the Great Vehicle, He opened the doors of skillful means. Only at this point did people understand the Buddha’s original intent. This is the reason that Sariputra and people with the same great capabilities as he, after hearing this Dharma, were “jubilant and delighted”. This shows that they had opened up their hearts and had thoroughly understood the One Vehicle. This brought them happiness. So they were “jubilant and delighted”.
Sariputra and everyone who understood the truth of this Dharma were all very happy. Everybody was so happy, they stood up. “He immediately put his palms together and gazed reverently upon the Buddha’s countenance”.
They were originally sitting. Now, out of reverence and joy, they quickly stood up and then knelt on the ground. Then they put their palms together and gazed reverently upon the Buddha’s countenance. They watched Him attentively, with great reverence. With gratitude, they put their palms together. By looking up at the Buddha, they expressed their reverence and gratitude. Focusing their gaze on Him showed that they were attentive towards Him. They expressed themselves through this gesture.
“He immediately put his palms together and gazed reverently upon the Buddha’s countenance and said to the Buddha: They used both palms and all ten fingers to show that their minds were focused, that they dare not become scattered. Putting their palms together showed respect. With reverence, they gazed upon the Buddha’s countenance.”
Sariputra was happy from the bottom of his heart. To show his gratitude to the Buddha, he put his palms together. Everyone pressed all their fingers together to show that “their minds are focused; they dare not become scattered”.
Our minds are usually scattered. Now, to show that we want to focus, we rein in our scattered thoughts and put our palms together. This shows that our minds are not scattered. “Putting palms together” shows respect. In Indian culture, putting the palms together shows respect. With great respect, they “gazed reverently upon the Buddha’s countenance”.
“Now, having heard this Dharma from the World-Honored One my heart is filled with jubilance at having attained what I never had before.” They began to tell the Buddha, “Now, the Dharma you have been expounding his penetrated my mind. I am happy, very happy. From the past all the way until the present, I have never heard Dharma like this. Thoroughly understanding it brings me peace. Understanding it brings freedom. Thus I feel very happy. When the sound of this Dharma entered my mind, it subdued the maras of resentment”.
“Now, having heard this Dharma from” “from the World-Honored One my heart is filled with jubilance at having attained what I never had before.”The sound of the Dharma subdued the maras of resentment and destroyed all Leaks.This is the supreme [Dharma] .
So,my heart is filled with jubilance at having attained what I have never before.
Our minds give rise to doubts. Greed, anger, ignorance, arrogance and doubt are the Five Poisons, five poisonous things the exist in our minds. After hearing this Dharma, we understand them. So, when greed, anger, ignorance and so on arise in our minds we can naturally pacify them and completely destroy the maras of resentment. These afflictions will all be eliminated; we cleanse ourselves of Leaks, which are afflictions. Even if we take the Dharma to heart, as long as we have afflictions, it will leak out.
So, the Buddha always cautioned us to cultivate precepts, Samadhi and wisdom, the Three Flawless Studies. He wanted to tell us that when we take the Dharma to heart, we must not let it leak away. Now that we have thoroughly understood and penetrated the One Vehicle Dharma, we can tame the maras of resentment and the ignorance and so on in our minds.
Thus we can sweep aside all our afflictions. We can completely eliminate them. We will have “destroyed all Leaks,” eliminated all our afflictions.
“This is the supreme [Dharma]”. When we thoroughly understand the One vehicle Dharma, we can tame all our ignorance and afflictions. Then our hearts will be filled with unprecedented jubilance.
Dear Bodhisattvas, as we learn the Buddha’s Way we must mindfully go from the simple to the profound and turn from the Small to the Great. The Buddha mindfully [taught us in this way] Because we sentient beings have limited capabilities and wisdom, with our[limited] faith, we have no way to [accept the Buddha’s state]. After the Buddha attained enlightenment, He wanted to directly share the state He realized, but there was no way we could accept it. We must go through a process of learning to eliminate our ignorance and afflictions. Only by doing so can we manifest the pure and undefiled nature of True Suchness that everyone intrinsically has, which is as clear and bright as a crystal. In order to reach this state of mind, we must eliminate our ignorance.
No matter how many teachings there are, their only purpose is to cure the illness in our minds and tell us how to eliminate the maras of resentment.
Even though these teachings differ greatly, the principles of the One Vehicle have always run thought them. From ancient times until now.Therefore, we must believe in them.
The Buddha put His heartfelt efforts into this, so we must remain unwavering and sustain our spiritual aspirations. As for our old afflictions, we must ceaselessly work to eliminate them. Only after taming those afflictions can we remove them, layer by layer. Only then can our pure nature of True Suchness gradually emerge. Take dark clouds, for example. After all the water has precipitated, it will be sunny; this is the same principle. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
【證嚴上人開示】
「譬者比況也，喻者曉訓也，託此而比彼，寄淺而訓深。」
《法華經》<序品>、<方便品>已經告一段落，現在開始就是<譬喻品>。
「譬喻」這二個字，「譬」是比況，也就是這件事情你不明白，我舉個法讓你知道。比如說快要下雨了，你怎麼知道快要下雨了？看，天上烏雲那麼多，就表示天要下雨了。烏雲多，為什麼會變成雨？就如大地有溼氣、水分等等，太陽曬了，這個熱氣變成水氣，水氣上升凝聚成雲就會下雨。
「託此而比彼」，託這個東西來譬喻。很多的東西的道理結合起來，才有這個形象，所以「託此而比彼」。
「寄淺而訓深」，用很淺的事情讓你們明白，其實淺淺的道理是深深的真理。這就是佛陀四十多年來，對著眾生用盡了心思，如何來分析天地萬物的真理，三理四相如何讓大家能夠通達瞭解。
有一次，舍利弗跟隨佛在行腳時，舍利弗就問佛說：「佛陀啊，您時時都說化緣、托缽，也是為了利益眾生，這其中含藏什麼道理嗎？我所知道的，托缽就是為了滋養我們的身，供給營養好修行，但是這樣可有化度眾生？」
佛陀就舉一個故事，在很遙遠的無央數劫以前，有一位老婆婆，專門去採芝麻來榨成油，以此賣錢為生。有一位修行者，他知道阿婆在做麻油，他就去向阿婆乞討油。阿婆就問他說：「您每天來我這裡拿油，那是供應您的身體營養，或是還有其它用途？」這位修行者他說：「我是向您乞油去供佛。」阿婆歡喜，每天都給這位比丘一小杯的油。
晚上，佛要為大眾講話時，就有一盞燈在那裡。就這樣年久月深，不知經過了幾年，很久的時間，那尊佛就為這位比丘授記：「將來你能夠成佛。」那位老婆婆聽到了，這比丘得到佛為他授記，是什麼樣的因緣，佛會為他授記呢？就有人傳話給老婆婆，就說，這位比丘是因為年久月深，日日以油燈供佛，與大家結了很多的好緣，所以佛陀稱讚他，為他授記。
老婆婆聽了也是很歡喜，趕緊到佛前，向佛陀說：「佛啊！修行者比丘的油是我供養給他的，佛陀是不是也能為我授記呢？」那尊佛就告訴她：「我為比丘授記，將來比丘成佛，他會為妳授記。」婆婆也很歡喜。
佛陀說到這裡，就向舍利弗說：「舍利弗，你知道嗎？那位比丘後來成佛了，名叫做提和竭佛。而那位老婆婆現在也已經成佛了，那就是我，釋迦牟尼佛。」這個因緣是多麼長久，無央數劫以前的事情，這道理說來淺淺的，其實含藏著天長地久的深義。如是因、如是緣、如是果、如是報，過去你怎麼做，所做的功德點滴累積，不論經過多久，這因緣果報的累積不會失壞。
看，這不就是「寄淺而訓深」嗎？佛陀出現人間，他會應時應機而逗教，用很多方便、譬喻、權巧，讓人人能夠接受、人人能夠身體力行。
過去佛陀施權說三乘，因為根機有上、中、下，所以佛陀必定要用三乘法，而其實是為了一乘之談。說很多法，目的就是要顯示真實的一乘之理。
⊙前方便品法說過去施權說三乘，實為一乘之談，上根利智，於佛開權顯實，聞即獲悟。中下人抱迷未悟。
「上根利智，於佛開權顯實，聞即獲悟」。上根利智的人，在<方便品>聽了，瞭解佛陀過去是用三乘法、方便法，原來現在佛陀已經將方便法撥開，向大家開懷暢談真實法。這叫做開權顯實，所以「聞即獲悟」，這是上根智的人，就像舍利弗這類人。
但是，中下根機的人還是「抱迷未悟」。就像佛陀開始要說真實法的時候，「五千人退席」。不過，佛陀並沒有捨棄中下根機的人，還是用種種的譬喻，《法華經》中有多少段譬喻，那就是要適應這些中下根機。這是佛慈大悲，不肯捨離任何一個眾生，所以設教用譬喻。
⊙佛慈大悲不捨，設教用譬喻：動樹訓風、舉扇類月，使其解悟。以至易而顯至難，由淺而深、由小轉大。
「動樹訓風，舉扇類月」。「有風哦！』「風，看不到啊！」「有啊！你看，樹在搖，就是有風。」原來風會動樹。「舉扇類月」，半月像一支扇子打開；圓月就像二支扇子合併，半月、半月合起來就是圓月。
這就是道理，將艱深的道理化成了淺顯，從淺顯的道理深入去體會，深入體會之後，自然就由小轉大了。這就是譬喻。<譬喻品>就是這樣開始，接在<方便品>，方便權巧顯實相之後。
現在<譬喻品>的開頭，經文說：「爾時，舍利弗踊躍歡喜，即起合掌，瞻仰尊顏，而白佛言：今從世尊聞此法音。心懷踴躍，得未曾有。」
今天從佛這裡聽到這個微妙的法音，「心懷踴躍，得未曾有」，那種歡喜不是言詞能夠表達。所以「舍利弗聞開權顯實之說，歎為得未曾有」，因為他聽法已經四十年了，直到現在，佛才開始暢說一乘法。
⊙舍利弗聞開權顯實之說，歎為得未曾有，踊躍歡喜。以聞法四十年來，直至今時，佛暢說一實乘法。初不知所修之二乘法，即是一乘法，正為大乘法之方便。上根舍利弗等踊躍歡喜之，表示通達一乘法歡喜之由。
「初聞不知所修二乘法，即是一乘法」。這樣聽經四十多年了，開始聽、開始接受佛的教法時，佛陀就是以適應中下乘根機的人來說法，所以他們接受到這樣的法，以為聲聞、緣覺這種修行的方法，就已經是得果了，以為是這樣而已，不知道聲聞、緣覺也有成佛的希望，所學的還是真實法。所以很歡喜，起初不知道二乘法原來就是為了一乘。佛陀為一乘法來鋪路，開權顯實。現在知道了，佛陀就是為大乘法來開方便門，現在才瞭解佛陀的本懷。
因此，上根的舍利弗，以及同樣根機的人，大家聽得懂這個法的道理的人，都很歡喜，就是「踊躍歡喜」；表達他們已經心開意解，通達一乘法了，所以「踊躍歡喜」。
所以大家很歡喜，就「即起合掌，瞻仰尊顏」。本來是坐著，現在因為很恭敬、很歡喜，趕快起而跪著，雙手合掌，瞻仰尊顏。目光注視著佛，用很恭敬的心，很感恩佛，雙手合掌，抬頭向佛陀表示著那分恭敬、感恩，很集中精神來瞻仰著佛。這是表達那個形態。
⊙即起合掌，瞻仰尊顏，而白佛言：雙掌及十指併攏，以表示自心專一不敢散亂，合掌為敬，以恭敬心而仰觀尊顏。
舍利弗從內心歡喜，表達對佛的感恩。雙掌合十，是十根手指頭合攏，表示「自心專一，不敢散亂」。「合掌為敬」，印度禮以合掌為敬。用恭敬心來「瞻仰尊顏」，瞻仰佛陀的容貌。
「今從世尊聞此法音，心懷踊躍，得未曾有」。就開始向佛陀說：「現在從佛陀您所說的法，這個法入我的心來，我非常歡喜！過去不曾像現在聽到這樣的法，這麼通達，讓我整個心輕安，通達自在。」這就是歡喜的心，那種的法音入心來，能夠降伏魔怨。
⊙今從世尊聞此法音，心懷踊躍，得未曾有：法音降伏魔怨，消滅諸漏，斯為第一，心懷踴躍得未曾有。
因為我們的心會起貪、瞋、癡、慢、疑這五毒。如今因為聽了這個法，完全通達了，自然內心若浮現這貪、瞋、癡等種種無明時，立刻就能將它降伏，內心魔怨完全消滅，這些煩惱諸漏全都掃除。內心若有這些煩惱，法入心來，都會被我們漏掉。所以佛陀一直警惕大家要修戒、定、慧，「三無漏學」，意思就是說，法入心，不要漏掉。
現在已經瞭解、通達了一乘法，所以降伏了內心無明等等的魔怨，一切的煩惱全都掃除，完全將它消滅掉。「斯為第一」，這是第一的法。那就是已經通達一乘法，能夠降伏種種無明煩惱，所以我心歡喜踊躍，得未曾有。
各位菩薩，學佛就是要這樣用心，由淺至深、由小轉大，這是佛陀的用心。因為我們眾生小根小智，對於佛陀成佛之後的心境，我們也無法完全接受。必定要經過一段掃除無明煩惱，才能夠現出人人本具的真如，清淨無染，如琉璃的光、那種清澈的心境。
法，不論是多少種的法，無非是對治眾生的心病。我們要如何掃除魔怨？種種的法，雖然千差萬別，其實一乘的道理是自古至今一脈相同。所以我們人人要相信，佛陀為眾生用心良苦，我們要鍥而不捨，守住這念心。
過去的煩惱，現在要趕緊不斷去除。降伏那些煩惱，一層一層的煩惱除了，我們這個清淨真如本性才能夠慢慢浮現出來。就像天上的烏雲，水氣若全部下過之後，就雨過天晴，同樣的道理。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Learning the Profound Through the Simple (寄淺而訓深)
Date: December.16. 2014
“A comparison is used as a reference. An example allows one to understand the teaching. Based on one thing, we understand something else. Through something simple, we learn something profound.”
This explains the Chinese character for “analogy,” [composed of “comparison” and “example”]. Having discussed the Introductory Chapter and the Chapter on Skillful Means in the Lotus Sutra, we will now discuss the Chapter on Parables. A “comparison” is used as a reference. When you do not understand something, I will find a way to explain it to you. For example, if I say it is about to rain, [you may ask,] “How do you know that?” Look at how there are many dark clouds in the sky. That signifies that it is going to rain. How do those dark clouds generate rain? It is because one the earth, there is humidity. There is moisture and so on, and when heated by the sun, it becomes water vapor. That water vapor then [condenses into] rain. This is also a comparison and an example.
“Based on one thing, we understand something else.” We can draw on something as an analogy; the principles of many things had to come together to create this phenomenon. Therefore, “based on one thing, we understand something else. Through something simple, we learn something profound.” With something simple, I can help you understand. Actually, simple principles can be very profound truths. For over 40 years, the Buddha did all He could to analyze the true principles of all things, to help everyone thoroughly understand the Three Principles and Four States.
One time, when Sariputra traveled with the Buddha, Sariputra asked the Buddha, “Venerable Buddha, You are always talking about the transformative conditions of begging for alms, that this is a way of benefiting sentient beings. Can you explain the principles underlying this? Based on my understanding, we beg for alms to nourish our bodies so we are healthy enough to engage in spiritual practice. But how can this be considered a way of transforming sentient beings?” The Buddha then gave an example which happened countless kalpas ago. There was an old lady who made her living by producing sesame oil. She collected sesame seeds and extracted their oil. There was a spiritual practitioner who knew that the lady was producing sesame oil. So, he began to beg her for oil [every day].
The old lady asked, “You come here for oil every day. Is it just to sustain your own health, or [is it for something else?]” This spiritual practitioner told the woman, “I beg for oil to make an offering for the Buddha.” This made the old lady feel very happy, so every day, she joyfully gave this practitioner a small cup of oil. In the evening, when this Buddha gave teachings, this oil lamp [provided them all with light].
The months and years passed, and after a long period of time had gone by, this Buddha bestowed a prediction upon the practitioner, “You will attain Buddhahood in the future.” When the old lady heard that this bhiksu had received a prediction for attaining Buddhahood she wondered what kinds of causes and conditions had led him to receive this blessing. The information passed back to her was that this bhiksu, by providing the oil for the Buddha’s lamp every day for many years, had helped many people create good karmic connections.
Had received a prediction for attaining Buddhahood she wondered what kinds of causes and conditions had led him to receive this blessing.
The information passed back to her was that this bhiksu, by providing the oil for this Buddha’s lamp every day for many years, had helped many people create good karmic connections.
This Buddha praised him for this and therefore predicted that he would attain Buddhahood.
Hearing this, the old lady was also very happy.She rushed to see this Buddha and tell him, “Venerable Buddha, the bhiksu’s oil came from me. That was the offering I made to him. So, shouldn’t you also bless me with a prediction for attaining Buddhahood?”
This Buddha said to her, “I blessed this bhiksu with a prediction. When he attais Buddha hood in the future, he will bless you with the same prediction.”
The old lady was very happy to hear this.The Buddha stopped here and turned to Sariputra, “Sariputra, do you know that this bhiksu has already attained Buddhahood? His name was Dipamkara Buddha. That old lady has also attained Buddhahood. She is me, Sakyamuni Buddha.”These are causes and conditions from long ago.This event happened countless kalaps ago seem to embody a very simple principle.However, this simple principle contains a very profound [truth].
Over a long period of time, the things we did in the past and every bit of our merits and virtues are accumulated.As are the causes and the conditions, so are the effects.With the karmic law of cause and effect, no matter how much time passes, these cusses will contuse to accumulate.See, isn’t this an example of how, “through something simple, we learn something profound”?
The Buddha appears in the world and then teaches according to the time and to people’s capabilities.He had to do this with many skillful means, such as analogies and provisional teachings.This helped everybody accept the Dharma and then put it into practice.
Although in the past, the Buddha gave provisional teachings of the Three Vehicles, He actually did so to teach the One Vehicle.
He did this because people’s capabilities are great, average or limited.So, the Buddha had to teach the Three Vehicles, the Great, Middle and Small Vehicle Dharma.He actually did this in order to discuss the One Vehicle.He gave so many teachings, all with the goal of revealing the one true principle, the One Vehicle.
Previously, the Chapter on Skillful Means explained how, in the past, the Buddha gave the provisional teachings of the Three Vehicles, but was actually teaching the One Vehicle.Those with great capabilities and sharp wisdom heard the Buddha open up the provisional to immediately awakened.Those of average or limited capabilities were still deluded and not yet awakened.
Those with great capabilities and sharp wisdom heard the Buddha open up the provisional to reveal the true.From the Captor on Skillful Means, we learned that He taught with the Three Vehicles, also known as skillful means.By opening up the provisional and setting aside skillful means, He revealed the True Dharma to everyone.The Buddha openly talked about True Dharma; this is “opening up the provisional to reveal the true”.
So, these people “immediately awakened”.They had great capabilities and sharp wisdom.Those with great capabilities and sharp wisdom are like Sariputra.However, those of average or limited capabilities were “still deluded and not yet awakened”.
They were still deluded.
When the Buddha was about to teach the True Dharma, “5000 people withdrew”.However, the Buddha still did not give up on those with average or limited capabilities.He still taught with various analogies; the Lotus Sutra contains many parables to accommodate people with these capabilities.Out of great loving-kindness and compassion, He was unwilling to give up on any living being.So, He “established teachings with analogies”.
The Buddha, out of great compassion, did not abandon [sentient beings], so He established teachings with analogies:
A moving tree is used to help people see the wind.The shape of a fan is used to depict a moon.This helps people awaken and understand.Something very easy is used to revel something very difficult.We go from the simple to the profound, turn from the Small [Vehicle] to the Great.
“A moving tree is used to help people see the wind. It’s windy! But you can’t see the wind. Yes you can! See how the tree is moving. If it is moving, that means it’s windy.”This is because the wind can move trees. “The shape of a fan is used to depict a moon.”A half-moon I slice a fully opened fan.The full moon is like the combinatio of two fans; if you combine two half-moons, you will get a full moon.This is how principles [are taught].
If we simplify these difficult principles int something simple, then from these simple principles,we can gain deep and profound realizations. After we have these deep realizations, we will naturally turn from the Small to the Great. This is how analogies work, and how the Chapter on Parables [teaches]. Following the Chapter on Skillful Means, where the provisional is used to reveal the true, at the beginning of the Chapter on Parables, the sutra passage states,
“At that time, Sariputra was jubilant and delighted, He immediately put his palms together and gazed up reverently upon and said to the Buddha, Now, having heard this Dharma from the World-Honored One, my heart is filled with jubilance at having attained what I never had before.”
They heard the [Dharma] from the Buddha. When the Buddha taught the Dharma, He had to speak it aloud. That is why they heard the Dharma from Him. Those who hear the Buddha teach the Dharma [will think], “My heart is filled with jubilance at having attained what I never had before”. This happiness could not be expressed by words. Therefore, “When Sariputra heard the teachings that opened up the provisional to reveal the true, he praised this unprecedented teaching”. He had been listening to the Dharma for 40 years and now the Buddha [was finally] freely teaching the One Vehicle.
“When Sariputra heard the teachings that opened up the provisional to reveal the true, he praised this unprecedented teaching. He was jubilant and delighted. He had listened to the Dharma for over 40 years, and now the Buddha was finally freely teaching the true Dharma of the One Vehicle. In the beginning, he did not know that the Two Vehicle Dharma that he was practicing was actually the One Vehicle Dharma, that it was one of the skillful means for learning the Great Vehicle Dharma. Those with great capabilities such as Sariputra were filled with jubilance and delight, which showed they understood the One Vehicle Dharma. This was the reason for their joy. In the beginning, he did not know the Two Vehicle Dharma that he was practicing…”
He had listened to the Dharma for over 40 years and accepted it from the beginning. The Buddha, with the Middle and Small Vehicles, taught according to people’s average and limited capabilities. So, this was the kind of Dharma that people accepted. They believed that practicing the Hearer and Solitary Realizer methods of practice, they had attained the ultimate fruits. They thought that this was all they would achieve. They did not realize that Hearers and Solitary Realizers also had the great potential of attaining Buddhahood. Having learned this was true, they were very happy because they had not initially known that the Two Vehicles are actually the One Vehicle the Two Vehicles are actually the One Vehicle.
The Buddha used them to pave the road for the One Vehicle, then opened up the provisional to reveal the true. At this point, people understood that the Buddha taught skillful means for the sake of the Great Vehicle. In order to explain the Great Vehicle, He opened the doors of skillful means. Only at this point did people understand the Buddha’s original intent. This is the reason that Sariputra and people with the same great capabilities as he, after hearing this Dharma, were “jubilant and delighted”. This shows that they had opened up their hearts and had thoroughly understood the One Vehicle. This brought them happiness. So they were “jubilant and delighted”.
Sariputra and everyone who understood the truth of this Dharma were all very happy. Everybody was so happy, they stood up. “He immediately put his palms together and gazed reverently upon the Buddha’s countenance”.
They were originally sitting. Now, out of reverence and joy, they quickly stood up and then knelt on the ground. Then they put their palms together and gazed reverently upon the Buddha’s countenance. They watched Him attentively, with great reverence. With gratitude, they put their palms together. By looking up at the Buddha, they expressed their reverence and gratitude. Focusing their gaze on Him showed that they were attentive towards Him. They expressed themselves through this gesture.
“He immediately put his palms together and gazed reverently upon the Buddha’s countenance and said to the Buddha: They used both palms and all ten fingers to show that their minds were focused, that they dare not become scattered. Putting their palms together showed respect. With reverence, they gazed upon the Buddha’s countenance.”
Sariputra was happy from the bottom of his heart. To show his gratitude to the Buddha, he put his palms together. Everyone pressed all their fingers together to show that “their minds are focused; they dare not become scattered”.
Our minds are usually scattered. Now, to show that we want to focus, we rein in our scattered thoughts and put our palms together. This shows that our minds are not scattered. “Putting palms together” shows respect. In Indian culture, putting the palms together shows respect. With great respect, they “gazed reverently upon the Buddha’s countenance”.
“Now, having heard this Dharma from the World-Honored One my heart is filled with jubilance at having attained what I never had before.” They began to tell the Buddha, “Now, the Dharma you have been expounding his penetrated my mind. I am happy, very happy. From the past all the way until the present, I have never heard Dharma like this. Thoroughly understanding it brings me peace. Understanding it brings freedom. Thus I feel very happy. When the sound of this Dharma entered my mind, it subdued the maras of resentment”.
“Now, having heard this Dharma from” “from the World-Honored One my heart is filled with jubilance at having attained what I never had before.”The sound of the Dharma subdued the maras of resentment and destroyed all Leaks.This is the supreme [Dharma] .
So,my heart is filled with jubilance at having attained what I have never before.
Our minds give rise to doubts. Greed, anger, ignorance, arrogance and doubt are the Five Poisons, five poisonous things the exist in our minds. After hearing this Dharma, we understand them. So, when greed, anger, ignorance and so on arise in our minds we can naturally pacify them and completely destroy the maras of resentment. These afflictions will all be eliminated; we cleanse ourselves of Leaks, which are afflictions. Even if we take the Dharma to heart, as long as we have afflictions, it will leak out.
So, the Buddha always cautioned us to cultivate precepts, Samadhi and wisdom, the Three Flawless Studies. He wanted to tell us that when we take the Dharma to heart, we must not let it leak away. Now that we have thoroughly understood and penetrated the One Vehicle Dharma, we can tame the maras of resentment and the ignorance and so on in our minds.
Thus we can sweep aside all our afflictions. We can completely eliminate them. We will have “destroyed all Leaks,” eliminated all our afflictions.
“This is the supreme [Dharma]”. When we thoroughly understand the One vehicle Dharma, we can tame all our ignorance and afflictions. Then our hearts will be filled with unprecedented jubilance.
Dear Bodhisattvas, as we learn the Buddha’s Way we must mindfully go from the simple to the profound and turn from the Small to the Great. The Buddha mindfully [taught us in this way] Because we sentient beings have limited capabilities and wisdom, with our[limited] faith, we have no way to [accept the Buddha’s state]. After the Buddha attained enlightenment, He wanted to directly share the state He realized, but there was no way we could accept it. We must go through a process of learning to eliminate our ignorance and afflictions. Only by doing so can we manifest the pure and undefiled nature of True Suchness that everyone intrinsically has, which is as clear and bright as a crystal. In order to reach this state of mind, we must eliminate our ignorance.
No matter how many teachings there are, their only purpose is to cure the illness in our minds and tell us how to eliminate the maras of resentment.
Even though these teachings differ greatly, the principles of the One Vehicle have always run thought them. From ancient times until now.Therefore, we must believe in them.
The Buddha put His heartfelt efforts into this, so we must remain unwavering and sustain our spiritual aspirations. As for our old afflictions, we must ceaselessly work to eliminate them. Only after taming those afflictions can we remove them, layer by layer. Only then can our pure nature of True Suchness gradually emerge. Take dark clouds, for example. After all the water has precipitated, it will be sunny; this is the same principle. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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