20150304《靜思妙蓮華》心花心樂迴轉法音(第514集)
（法華經•譬喻品第三）
⊙「華供養佛因同果，虛空迴轉傳法音，法性自然轉法輪，迴小向大菩薩道。」
⊙「釋提桓因、梵天王等與無數天子，亦以天妙衣、天曼陀羅華、摩訶曼陀羅華等供養於佛。所散天衣，住虛空中而自迴轉。」《法華經 譬喻品第三》
⊙「諸天伎樂，百千萬種，於虛空中一時俱作，雨眾天華，而作是言。」《法華經 譬喻品第三》
⊙「而作是言：佛昔於波羅奈初轉法輪，今乃復轉無上最大法輪。」《法華經 譬喻品第三》
⊙百千天樂迴轉於虛空，表種種權智方便，皆歸實智第一性空之中。
⊙百千伎樂同時俱作，有二義： 一、因天人共同所感之果報，空中自然有樂應時顯現。 二、即天眾中緊那羅王等之各種天樂，應時齊奏也。
⊙此中四眾論議：雖與舍利弗同聞而未同解，及見尊者受記，始信此理。
【證嚴上人開示】
「華供養佛因同果，虛空迴轉傳法音，法性自然轉法輪，迴小向大菩薩道。」
華供養佛因同果
虛空迴轉傳法音
法性自然轉法輪
迴小向大菩薩道
我們這幾天來，看到、聽到，心是不是有覺悟到？天、人、八部都是，同在一個道場來慶祝，慶祝在這個法會中，有人聽法已經瞭解了，不只是了解，又開始發心，發大心，要行菩薩道，體會到佛內心深處那個法。佛陀歡喜、讚歎，同時約定(授記) ，未來終能成佛，只要你能體悟道理，只要你肯發心立願，未來終成佛。那就是舍利弗受佛陀的肯定，為他授記。
一個人得到受記，整個法會道場都歡喜，這種清淨、那個美妙的境界，卻是就像蓮花在污泥中，總是盛開了，而且花開結子，這就是表示在娑婆世界，這個濁世中，已經蓮花盛開了。所以，「華供養佛因同果」。什麼樣的花呢？蓮花。
其實，虛空中也是旋轉著，柔軟花，天散花；天花一開，人人心也開了，佛法能夠在人間，能夠得到體會，心靈的體會，這是一種的證明，總是心輪轉，所以花在虛空中迴轉，這就是表示法音能夠傳出去。這種轉法輪，大家心打開了，開心了、歡喜了，這是真實法，所以，傳法音在虛空中。這是一種的證明，佛法在人間，人人本具佛性，體會了佛的道理，天地皆歡喜。
我們現在人人法未解，大家都知道「人人本具佛性」，但是佛性，到底是長什麼樣呢？在日常生活中，對我們很重要的法，說不定在我們的生命中，不可缺少的，我們每天都需要它，卻是每天都忽視掉它。
比如說，過去有一位年輕的和尚，去到一個大叢林裡，他向著儀山和尚求，要在他的門中學法。這位儀山和尚歡喜、接受了，將他分配在澡堂，就是浴室，他要負責燒水、供應水，讓人能洗浴。
有一天，儀山和尚進到浴室裡，水很熱，這位年輕的和尚，趕快去提一桶水來，倒下去。「夠了，不必倒完。」停下來，水(溫)剛好熱，不過提進來的水還有剩，他就隨手將剩下的水倒掉。儀山和尚很不高興，就說：「你可知水是多麼重要啊！」這位年輕和尚回答：「不過剩沒多少，所以我就把它倒掉。」
和尚就告訴他：「哪怕是滴水，都很價值。你這一滴水若去澆花，花有所得，一滴水，對花草來說，也是很重要，你這樣就倒掉，水沒有用，變成廢棄了，花草沒有受到利益。這滴水，變成了廢棄掉的水，一滴水，那就是，虛空需要它，大地需要它，人類需要它，花草需要它，你怎麼能說少量的水沒有用呢？」從這樣開始，這位年輕的和尚，在這裡他體悟到，水，用心去想，一直終於體悟了：「水，在我們的生活中，我們沒有感覺之中，不能缺少的東西。」就這樣開始，他改名了，叫做「滴水」。
所以後來，這位滴水和尚很有名了。來問的人，不論問什麼法，就是二個字，滴水。滴水可以應萬物，是啊！滴水是這麼的重要！滴水能夠包容萬物，能夠遍滿虛空。想一想，對啊！我們這人間若不是有水分，地球哪有人住呢？怎麼會有人間呢？
所以我們應該知道，法，就是在你不知覺中，這個法都是在我們的身邊。覺者，體悟得到；迷的人，體悟不到。覺的人很珍惜，迷的人，就是在那裡浪費。天地之間，什麼樣的東西，都有它含藏著的法在，不要說看不到的東西，我們就不相信。
我們要相信，用什麼心來相信呢？清淨心、直心，直心就是道場。但是，直心還要深信；深信，方向還要正確。方向若不正確，你深信，一念偏差，固執，要你改過來，習氣改不過來。所以，要能夠體會到法，要有很多的條件。
你過去的執著，現在一定要放掉，淨空了你的心，你才有辦法建立了，你清淨的法入心。清淨的法入心，要深信，這種直心，讓你深信下去，你對法就能點點滴滴，入我們的心，滋潤我們的心地。要不然，法，人在法中，不知法是寶。
所以，「迷」，就是什麼都不知道，如果「覺」，你就能知道在我們的周圍中，無不都是法，哪怕是滴水，也是法。這個法性，是那麼自然，繞在我們的日常生活中，無不是在為我們轉法輪。
我們若能用心去體會、接受，無處不道場，有法的地方，就是道場。所以，這個道場，大家心開意解，自然就像天、人、天龍八部，全都集合，那種心花開，散天花、供衣物等等，這都是一種境界的譬喻。
所以，我們應該要用我們的心，與日常生活中，好好深思、體會，若這樣，因與果是同時，現在聽法，現在體會，這就是因與果同時。像蓮花，心花一開，我們就看到它的果實在裡面，這種真實的法，真實的法，花開見果，這是真實法。
在這個污泥中，五濁惡世，才是真需要朵朵蓮花開，來美化污泥；這就是在濁世的時代，才需要更多的菩薩出現人間，轉法輪，來淨化人心。
我們若是體會到，身邊周圍無不是法，心要用心在法，聽了之後，若能專心去瞭解，今天的法到底是什麼。如果我們放掉現在聽的，再去看其他的，當然，今天的法就已經，讓你像那半桶水，這樣倒掉一樣，這就是我們大家要自我警惕。
前面這段(經)文，「釋提桓因、梵天王等與無數天子，亦以天妙衣、天曼陀羅華、摩訶曼陀羅華等供養於佛。」
釋提桓因、
梵天王等
與無數天子
亦以天妙衣、
天曼陀羅華、
摩訶曼陀羅華等
供養於佛《法華經 譬喻品第三》
這就是在散天花，表示天人之間的歡喜，這個道場莊嚴，人人，人心柔軟。「所散天衣，住虛空中而自迴轉」，這個境界，天衣、天花，天人一散，就是這樣滿虛空中。
所散天衣
住虛空中
而自迴轉
《法華經 譬喻品第三》
接下來再說，「諸天伎樂，百千萬種，於虛空中一時俱作，雨眾天華，而作是言。」
諸天伎樂
百千萬種
於虛空中
一時俱作
雨眾天華
而作是言
《法華經 譬喻品第三》
這些天人在那裡散花，同時也聽到音樂，天樂、天地的聲音，萬籟，完全很微妙的聲音。以前也曾告訴過你們，清晨出來，站在外面靜靜看，天空、靜靜聽，大地呼吸的聲音，這種天地之間，非常微妙的聲音，這就像天籟、天樂一樣，所以，這種的聲音、這種的境界。
所以，在這當中，天人一切，「而作是言：佛昔於波羅奈初轉法輪，今乃復轉無上最大法輪。」
而作是言
佛昔於波羅奈
初轉法輪
今乃復轉
無上最大法輪
《法華經 譬喻品第三》
眼睛看到的是，天花、天衣迴轉在空中，心，耳根所聽到的好像天樂，也是和天空、虛空中，在散花那個韻律，非常的配合，很美，又很美妙的境界。這是一種表達，代表著種種權智方便。
百千天樂
迴轉於虛空
表種種權智方便
皆歸實智
第一性空之中
是在描述著，佛陀四十多年間來在說法，先叫醒大家瞭解，「你們大家要知苦，世間的苦難有這樣、這樣，這麼多的形象。你們看，從自己的內身，生、老、病、死，開始去體會。」所以佛陀四十多年間，所說的法，不離開人間事，四諦法。這是佛陀說法很重要的一環，那就是用種種權智方便。
「權」就是方便，智慧來說法，全都雖然是用權巧方便，的雖然都是用權巧方便，不過四十幾年前，那種的方便法，到現在總歸於，實智第一性空這個法。若沒有那些法，無法在四十二年後，這個真實法，這樣開展出去。所以，空中的花，或是音樂，這是表達一切的「權」，有形、無形，同樣歸納到現在，就是真實的法。
天與人、天龍八部，全都同一種感受，這種感受叫做，法喜。已經瞭解這個法了，過去佛所說的法，現在大家所了解、體會的道理，全都共同法的歡喜。
所以除了，眼睛看到的天花、衣服之外，「百千伎樂，同時俱作」，這有二種意思：一種是天人共同所感的果報，天與人在這當中聽佛法，大家有共同這個法喜，結果，這個法喜，聽法這麼多十年了，到現在有個結果了，大家歡喜，所以現出了那個心音──人人內心的音聲，那就是了解，那個徹悟的歡喜。
百千伎樂同時俱作
有二義：
一、 因天人共同
所感之果報
空中自然有樂
應時顯現
二、 即天眾中
緊那羅王等
之各種天樂
應時齊奏也
第二就是天眾中緊那羅王等，他奏起了各種的天樂。緊那羅王是天，天龍八部之一，他是天的樂神。也表示天地之間都很歡喜，天地調和了，自然天籟之音就共作，所以那個境界很美，不是我們用語言，有辦法能表達。所以用種種的譬喻，譬喻出了，人人心中，法喜充滿，心花怒放、花開見果，那種的法喜充滿。
所以在這當中，開始天與人的內心，開始又要再問，提出問題來問，「而作是言」這是人人的心音，也是諸天人的心，這樣的心音來問：「佛昔於波羅奈，初轉法輪，今乃復轉，無上最大法輪。」這是人人的心音的問題。
所以「四眾論議」，就是大家的聲音。要不然現在大家都是很用心，要聽佛說法，卻是，耳朵是在聽佛說法，卻是人人(的)心，還有另外他的聲音，現在人人的心聲，就是共作這樣：回顧在佛陀開始說法那時候，開始說法是在哪裡呢？在波羅奈，波羅奈初轉法輪，大家從那時候開始。
現在雖然大家都和舍利弗同時，這幾十年來在聽佛說法，不過大家無法與舍利弗一樣，這樣共同瞭解。就像各位，現在我再敘述，佛陀那時候的境界，各人想的都不同。
此中四眾論議：
雖與舍利弗同聞
而未同解
及見尊者受記
始信此理
當初在佛陀的時代，也是這樣，雖然大家和舍利弗同時聽法，不過「未同解」。各人聽各人的，沒有同解。一直到現在，看到舍利弗尊者已經受到佛陀，為他授記，這樣大家已經瞭解了。
各位菩薩，學佛，我們就是這樣，一段一段來瞭解，瞭解佛陀用心良苦。所以說來，法本來就是在我們的生活中，只是我們不知不覺，所以我們大家要用心，用法在我們的生活。我們若能體解佛法，這個因與果都能同時，現在聽到，現在覺悟，因為現在聽到，所以我們現在覺悟，這哪有什麼很長的時間呢？不過我們要不斷累積，所以剎那就是一劫，一劫也是在剎那中。這請大家時時多用心。
Explanations by Master Cheng-Yan
Subject: Dharma-joy Blooms in the Heart(心花心樂迴轉法音)
Date: March.04. 2015
“The flowers offered to the Buddha signify the simultaneous existence of seeds and fruits. Whirling in the air, the flowers spread the sound of the Dharma. Naturally, Dharma-nature leads to a turning of the Dharma-wheel so all beings will turn from the Small to the Great, to the Bodhisattva-path.”
With what we have seen and heard in these past few days, have we attained any realizations? Heavenly beings, humans and the eight classes of Dharma-protectors all came together at this Dharma-assembly to celebrate that one of those who had listened to the Dharma already understood it. Not only did he understand, but he also formed great aspirations to walk the Bodhisattva-path and realize the Dharma deep within the Buddha’s mind. The Buddha was happy and praised Sariputra, at the same time promising that he would attain Buddhahood in the future. As long as he can realize the principles, as long as he forms aspirations and makes vows, he will ultimately attain Buddhahood. This was how the Buddha affirmed Sariputra and bestowed this prediction upon him.
When one receives a prediction of Buddhahood, the entire Dharma-assembly is happy for him. This pure and wondrous state is like lotus flowers in the mud, which always bloom. Furthermore, when the flower opens the seeds have formed. This means that in this turbid Saha World, lotus flowers are already blooming. So, “Flowers offered to the Buddha signify the simultaneous existence of seeds and fruits.” What kind of flowers does this refer to? Lotus flowers. Actually, there are also soft celestial flowers whirling in the air. When celestial flowers bloom, everyone’s heart also open up.
This is confirmation that, in this world, people can come to a deep realization of the Buddha-Dharma. Overall, [when the Buddha] turned the wheel of His mind, it was as if flowers were whirling in the air this means that the sound of the Dharma can be transmitted. By turning the Dharma-wheel in this way, people’s minds could open up and be happy and joyful. This comes from the True Dharma.
So, the sound of Dharma spreads through the air. This bears witness to the Buddha-Dharma in the world. Everyone intrinsically has Buddha-nature, so when they realize the Buddha’s principles, the heavens and earth will rejoice.
Right now, we have not yet understood the Dharma. We all know that “everyone intrinsically has Buddha-nature,” but what exactly does Buddha-nature look like? Similarly, in our daily living, there may be Dharma that is very important to us; it may even be essential to our lives. It is something we need every day, but we end up neglecting it every day.
For example, there is a story about a young monk. He went to a big monastic community. He asked Master Yi Shan if he could learn the Dharma from him. Master Yi Shan happily accepted him and assigned him to work in the bath house. He was responsible for heating and providing water for everyone’s baths. One day, Mater Yi Shan came to the bath house to take a bath. The water was very hot, so the young monk quickly brought a bucket of water over and started pouring. “Enough, you do not need to pour all of it.” So, he stopped.The water temperature was just right.
Since the bucket still had some water left, he causally dumped out the rest of the water.
Master Yi Shan was displeased and said, “Don’t you know how precious water is?”The young monk replied, “But there wasn’t much left, so I just dumped it out.”Master Yi Shan told him, “Even if it is only one drop of water, it is still very precious. If you give one drop of water to a flower, the flower will benefit. One drop of water, to flowers and plants, is still very important. When you dump it out like this, the water is useless; it will be wasted. Flowers and plants cannot benefit from it. So, this drop of water is wasted. Even one drop of water is needed by the air and by the land. People need it; flowers and plants need it. How can you say a little bit of water is useless?”
Form this beginning; this young monk eventually attained realizations.He meditated on the concept of water until he finally realized [its truths].Though we are unaware of it in our daily living, it is something absolutely essential.So, from then on, he changed his name to “Water Drop”.
Later on, Master Drop became quite famous.No matter what people asked, he answered with, “A drop of water.”A drop of water meets the needs of all things.Indeed! This is how important a drop of water is.A drop of water can encompass all things and fill the universe.When we think about it, this is true.
If water did not exist in this world, how could people live on this planet?How could our world exist?Thus, we should know that though we are unaware of the Dharma, the Dharma is all around us.Those who awakened can realize this.Those who are deluded cannot realize it.The awakened ones will cherish everything.The deluded ones will waste everything.
In this world, all things contain the Dharma.Not being able to see something does not mean that we should not believe in it.We must believe.What kind of mindset do we need to do this?One that is pure and genuine.A genuine mind is where spiritual training takes place.Besides being genuine, we must also have deep faith.Along with deep faith, we must also be on the right course.If our course is not right, then when our minds go astray, our deep faith becomes stubbornness; then, even if we want to change, we cannot change our habitual tendencies.
So, to realize the Dharma, we must first meet Meany conditions.
We must now let go of our past attachments.Only when we purify and empty our minds will we be able to establish the pure Dharma in our heart.
To take the pure Dharma to heart, we must have deep faith.
With a genuine mind, we can deepen our faith and then the Dharma will gradually enter our minds, a drop at a time, and nourish the fields of our hearts.Otherwise, we may be immersed in the Dharma without being aware of what a treasure it is.
So, being “deluded” means we know nothing.If we are awakened, then we will know that everything around us is Dharma.Even a drop of water is also Dharma.The Dharma is such a natural part of things that it is all around us in our daily living and is always turning the Dharma-wheel for us.If we can mindfully realize and accept the Dharma, then everywhere can be a place for spiritual practice.Wherever there is Dharma, it is a place for spiritual cultivation.So, in a place like this, everyone can open up their minds.
This is like the moment when heavenly beings, humans and all of the Dharma-protectors came together and the flowers of joy bloomed in their minds.They scattered celestial flowers, made offerings of garments and other goods.These are analogies for this state of mind.So, we must make use of our minds in our daily living to deeply contemplate and comprehend this.
In this case, seeds and fruits exist simultaneously.If we listen to the Dharma now and realize it now, then the seed and fruits exist at the same time.Like the lotus flower, when the flowers in our minds bloom, we can see the fruits inside.That is the True Dharma.
Within the filthy mud, this evil world of Five Turbidities, we truly need many lotus flowers to bloom to beautify this mud pit. Thus in an era with a turbid world, we need even more Bodhisattvas to appear and turn the Dharma-wheel to purify people’s hearts. If we can truly experience it, then the Dharma is all around us.
We must apply our minds to the Dharma. After we hear it, we must focus on understanding what the Dharma we heard today was about. If we put aside what we have heard today and turn our minds to other things, then, of course, today’s Dharma will be like the rest of the water in that monk’s bucket; it will be discarded in the same way. We must remind ourselves to be vigilant of this. The previous passage states,
“Sakro-devanam Indra, King Braham and so on, with countless heavenly lords, also used wonderful celestial garments, celestial Mandarava flowers, Mahamandarava flowers and so on to make offerings to the Buddha.”
They were scattering celestial flowers. This shows the joy in the heavens and in this world. This Dharma-assembly was magnificent. People’s hearts were gentle and pliable.
“The celestial garments they tossed aloft remained suspended in the air and spun around by themselves”.
In this state, celestial garments and celestial flowers were tossed aloft and scattered by heavenly beings, thus filling the air. Then the next passage states,
“Heavenly beings played music. Hundreds, thousands, tens of thousands of varieties were played all at once throughout the universe. They rained down celestial flowers as they spoke the following words”.
These heavenly beings were scattering flowers while music could also be heard at the same time. Celestial music, the sounds of nature, all these sounds were very subtle and wondrous. As I told you before, in the early morning, I stand outside to quietly look at the sky and listen to the breathing of the earth. These subtle and wondrous sounds of the heavens and the earth are like the sounds of celestial music.
So, with this sound, in this state, in the midst of this all these heavenly beings “spoke the following words. The Buddha, in the past at Varanasi, first turned the Dharma-wheel. Now He turns the wheel again, the supreme, greatest Dharma-wheel”.
Those there saw celestial flowers and garments aloft in the air. Everything they heard was celestial music which was well-matched with the rhythm of flowers being scattered and suspended in the air. This is a very beautiful and wondrous state. This signified all the various skillful means of provisional wisdom.
“Hundreds, thousands, tens of thousands varieties of music swirled throughout in the universe, signifying that all the various skillful means of provisional wisdom the supreme empty nature of all things”.
This talks about how the Buddha had spent more than 40 years teaching. He wanted to first awaken people, so they could recognize suffering. In this world, they should know that suffering can take many different forms. Starting with our physical body’s birth, aging, illness and death, we can begin to experience this. So for over 40 years, the Buddha’s teachings were all related to worldly matters and the Four Noble Truths. This is an important layer of the Buddha-Dharma, taught with various skillful means of provisional wisdom.
“Provisional” refers to skillful means; the Buddha had to teach the Dharma with wisdom. Though He used provisional teachings and skillful means for the first 40-plus years, He ultimately brought them back to true wisdom, the teaching of the supreme empty nature. If He did not first give those teachings, 42 years later He would not have been able to reveal the True Dharma. So, the flowers in the air and the music represented all the provisional teachings, these tangible and intangible means. Now these were all being brought back to the True Dharma.
Heavenly beings, humans and the eight classes of Dharma-protectors all shared a common feeling. This feeling was Dharma-joy. They had already understood the Dharma taught by the Buddha in the past. With the principles they comprehended now, they all felt Dharma-joy. Thus, besides the visible celestial flowers and garments, “hundreds, thousands, tens of thousands of varieties of music were played together”. This has two meanings.
The first is that heavenly beings and humans together experienced the same karmic effect. As they listened to the Dharma together, they all felt Dharma-joy, this was the effect coming to fruition. After listening to the Dharma for decades, things were finally coming to fruition. They were happy, so this sound appeared in their minds. The music in their minds came from they joy of thoroughly understanding the Dharma.
“hundreds, thousands, tens of thousands of varieties of music were played together.” This has two meanings:
1.Because heavenly beings and humans all experienced the same karmic effect,music naturally began playing in the sky at precisely the right time.
2.Among the heavenly beings, the kinnara kings and others began playing many kinds of celestial music together at once.
The second meaning is that, among heavenly beings, kinnara kings and others began to play various celestial music.
The kinnara kings are heavenly beings, one of the eight classes of Dharma-protectors. They are gods of music. This also shows that the heavens and earth were full of joy.When everything is in harmony, beautiful music will naturally begin to play. So, this state is very beautiful. It is not something we can express in words. This is why the Buddha used various analogies to describe hearts filled with Dharma-joy, their hearts bloomed like flowers. And when these flowers bloom, fruits can be seen; this is a state filled with Dharma-joy.
At this moment, questions arose in the minds of heavenly beings and humans. They began to ask questions and thus “they spoke the following words.” This was the voice in everyone’s minds. This was also the question in the minds of all heavenly beings. “The Buddha, in the past at Varanasi, first turned the Dharma-wheel.” “Now He turns the wheel again, the supreme, greatest Dharma-wheel.”
This was the start of everyone’s question. So, the discussion of the fourfold assembly came out of these questions. Otherwise, everyone would be mindfully listening to the Buddha teach the Dharma. But while their ears were listening to the Buddha, there were other voices in their minds. Now, everyone’s minds were recalling the time when the Buddha first began to teach. Where did the Buddha begin to give teachings? It was in Varanasi that He first began to turn the Dharma-wheel. At this Dharma-assembly, even though they had listened to the same Dharma as Sariptura for all those decades, as Sariputra for all those decades, they were still not able to attain the same understanding as Sariputra.
This is like all of you.As I describe again the state of the Buddha at that time, each of you is thinking something different.
The fourfold assembly discussed this: Though they listened to the same teachings as Sariputra, they did not attain the same understanding. Seeing Venerable Sariputra receive predictions of Buddhahood, the assembly began to believe in these truths.
During the Buddha’s lifetime, this was also the case. Though they had listened along with Sariptura, they did not attain the same understanding. Everyone listened but understood it differently. But then they saw that Venerable Sariputra received the Buddha’s predictions of Buddhahood. So, they began to understand.
Dear Bodhisattvas, as we learn the Buddha’s Way, we must understand it one stage at a time. We must understand the Buddha’s efforts. So, the Dharma has always been in our lives, but we are just not aware of it. Therefore, we must be mindful and apply the Dharma in our daily living. If we can realize the Buddha-Dharma, these seeds and fruits exist at the same time; as we listen, we can awaken. Because we are listening now, we can awaken right now. Why would this take a long time? But we must continue to accumulate [realizations].
An instant is a kalpa, and a kalpa can also exist in an instant. So everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「華供養佛因同果，虛空迴轉傳法音，法性自然轉法輪，迴小向大菩薩道。」
⊙「釋提桓因、梵天王等與無數天子，亦以天妙衣、天曼陀羅華、摩訶曼陀羅華等供養於佛。所散天衣，住虛空中而自迴轉。」《法華經 譬喻品第三》
⊙「諸天伎樂，百千萬種，於虛空中一時俱作，雨眾天華，而作是言。」《法華經 譬喻品第三》
⊙「而作是言：佛昔於波羅奈初轉法輪，今乃復轉無上最大法輪。」《法華經 譬喻品第三》
⊙百千天樂迴轉於虛空，表種種權智方便，皆歸實智第一性空之中。
⊙百千伎樂同時俱作，有二義： 一、因天人共同所感之果報，空中自然有樂應時顯現。 二、即天眾中緊那羅王等之各種天樂，應時齊奏也。
⊙此中四眾論議：雖與舍利弗同聞而未同解，及見尊者受記，始信此理。
【證嚴上人開示】
「華供養佛因同果，虛空迴轉傳法音，法性自然轉法輪，迴小向大菩薩道。」
華供養佛因同果
虛空迴轉傳法音
法性自然轉法輪
迴小向大菩薩道
我們這幾天來，看到、聽到，心是不是有覺悟到？天、人、八部都是，同在一個道場來慶祝，慶祝在這個法會中，有人聽法已經瞭解了，不只是了解，又開始發心，發大心，要行菩薩道，體會到佛內心深處那個法。佛陀歡喜、讚歎，同時約定(授記) ，未來終能成佛，只要你能體悟道理，只要你肯發心立願，未來終成佛。那就是舍利弗受佛陀的肯定，為他授記。
一個人得到受記，整個法會道場都歡喜，這種清淨、那個美妙的境界，卻是就像蓮花在污泥中，總是盛開了，而且花開結子，這就是表示在娑婆世界，這個濁世中，已經蓮花盛開了。所以，「華供養佛因同果」。什麼樣的花呢？蓮花。
其實，虛空中也是旋轉著，柔軟花，天散花；天花一開，人人心也開了，佛法能夠在人間，能夠得到體會，心靈的體會，這是一種的證明，總是心輪轉，所以花在虛空中迴轉，這就是表示法音能夠傳出去。這種轉法輪，大家心打開了，開心了、歡喜了，這是真實法，所以，傳法音在虛空中。這是一種的證明，佛法在人間，人人本具佛性，體會了佛的道理，天地皆歡喜。
我們現在人人法未解，大家都知道「人人本具佛性」，但是佛性，到底是長什麼樣呢？在日常生活中，對我們很重要的法，說不定在我們的生命中，不可缺少的，我們每天都需要它，卻是每天都忽視掉它。
比如說，過去有一位年輕的和尚，去到一個大叢林裡，他向著儀山和尚求，要在他的門中學法。這位儀山和尚歡喜、接受了，將他分配在澡堂，就是浴室，他要負責燒水、供應水，讓人能洗浴。
有一天，儀山和尚進到浴室裡，水很熱，這位年輕的和尚，趕快去提一桶水來，倒下去。「夠了，不必倒完。」停下來，水(溫)剛好熱，不過提進來的水還有剩，他就隨手將剩下的水倒掉。儀山和尚很不高興，就說：「你可知水是多麼重要啊！」這位年輕和尚回答：「不過剩沒多少，所以我就把它倒掉。」
和尚就告訴他：「哪怕是滴水，都很價值。你這一滴水若去澆花，花有所得，一滴水，對花草來說，也是很重要，你這樣就倒掉，水沒有用，變成廢棄了，花草沒有受到利益。這滴水，變成了廢棄掉的水，一滴水，那就是，虛空需要它，大地需要它，人類需要它，花草需要它，你怎麼能說少量的水沒有用呢？」從這樣開始，這位年輕的和尚，在這裡他體悟到，水，用心去想，一直終於體悟了：「水，在我們的生活中，我們沒有感覺之中，不能缺少的東西。」就這樣開始，他改名了，叫做「滴水」。
所以後來，這位滴水和尚很有名了。來問的人，不論問什麼法，就是二個字，滴水。滴水可以應萬物，是啊！滴水是這麼的重要！滴水能夠包容萬物，能夠遍滿虛空。想一想，對啊！我們這人間若不是有水分，地球哪有人住呢？怎麼會有人間呢？
所以我們應該知道，法，就是在你不知覺中，這個法都是在我們的身邊。覺者，體悟得到；迷的人，體悟不到。覺的人很珍惜，迷的人，就是在那裡浪費。天地之間，什麼樣的東西，都有它含藏著的法在，不要說看不到的東西，我們就不相信。
我們要相信，用什麼心來相信呢？清淨心、直心，直心就是道場。但是，直心還要深信；深信，方向還要正確。方向若不正確，你深信，一念偏差，固執，要你改過來，習氣改不過來。所以，要能夠體會到法，要有很多的條件。
你過去的執著，現在一定要放掉，淨空了你的心，你才有辦法建立了，你清淨的法入心。清淨的法入心，要深信，這種直心，讓你深信下去，你對法就能點點滴滴，入我們的心，滋潤我們的心地。要不然，法，人在法中，不知法是寶。
所以，「迷」，就是什麼都不知道，如果「覺」，你就能知道在我們的周圍中，無不都是法，哪怕是滴水，也是法。這個法性，是那麼自然，繞在我們的日常生活中，無不是在為我們轉法輪。
我們若能用心去體會、接受，無處不道場，有法的地方，就是道場。所以，這個道場，大家心開意解，自然就像天、人、天龍八部，全都集合，那種心花開，散天花、供衣物等等，這都是一種境界的譬喻。
所以，我們應該要用我們的心，與日常生活中，好好深思、體會，若這樣，因與果是同時，現在聽法，現在體會，這就是因與果同時。像蓮花，心花一開，我們就看到它的果實在裡面，這種真實的法，真實的法，花開見果，這是真實法。
在這個污泥中，五濁惡世，才是真需要朵朵蓮花開，來美化污泥；這就是在濁世的時代，才需要更多的菩薩出現人間，轉法輪，來淨化人心。
我們若是體會到，身邊周圍無不是法，心要用心在法，聽了之後，若能專心去瞭解，今天的法到底是什麼。如果我們放掉現在聽的，再去看其他的，當然，今天的法就已經，讓你像那半桶水，這樣倒掉一樣，這就是我們大家要自我警惕。
前面這段(經)文，「釋提桓因、梵天王等與無數天子，亦以天妙衣、天曼陀羅華、摩訶曼陀羅華等供養於佛。」
釋提桓因、
梵天王等
與無數天子
亦以天妙衣、
天曼陀羅華、
摩訶曼陀羅華等
供養於佛《法華經 譬喻品第三》
這就是在散天花，表示天人之間的歡喜，這個道場莊嚴，人人，人心柔軟。「所散天衣，住虛空中而自迴轉」，這個境界，天衣、天花，天人一散，就是這樣滿虛空中。
所散天衣
住虛空中
而自迴轉
《法華經 譬喻品第三》
接下來再說，「諸天伎樂，百千萬種，於虛空中一時俱作，雨眾天華，而作是言。」
諸天伎樂
百千萬種
於虛空中
一時俱作
雨眾天華
而作是言
《法華經 譬喻品第三》
這些天人在那裡散花，同時也聽到音樂，天樂、天地的聲音，萬籟，完全很微妙的聲音。以前也曾告訴過你們，清晨出來，站在外面靜靜看，天空、靜靜聽，大地呼吸的聲音，這種天地之間，非常微妙的聲音，這就像天籟、天樂一樣，所以，這種的聲音、這種的境界。
所以，在這當中，天人一切，「而作是言：佛昔於波羅奈初轉法輪，今乃復轉無上最大法輪。」
而作是言
佛昔於波羅奈
初轉法輪
今乃復轉
無上最大法輪
《法華經 譬喻品第三》
眼睛看到的是，天花、天衣迴轉在空中，心，耳根所聽到的好像天樂，也是和天空、虛空中，在散花那個韻律，非常的配合，很美，又很美妙的境界。這是一種表達，代表著種種權智方便。
百千天樂
迴轉於虛空
表種種權智方便
皆歸實智
第一性空之中
是在描述著，佛陀四十多年間來在說法，先叫醒大家瞭解，「你們大家要知苦，世間的苦難有這樣、這樣，這麼多的形象。你們看，從自己的內身，生、老、病、死，開始去體會。」所以佛陀四十多年間，所說的法，不離開人間事，四諦法。這是佛陀說法很重要的一環，那就是用種種權智方便。
「權」就是方便，智慧來說法，全都雖然是用權巧方便，的雖然都是用權巧方便，不過四十幾年前，那種的方便法，到現在總歸於，實智第一性空這個法。若沒有那些法，無法在四十二年後，這個真實法，這樣開展出去。所以，空中的花，或是音樂，這是表達一切的「權」，有形、無形，同樣歸納到現在，就是真實的法。
天與人、天龍八部，全都同一種感受，這種感受叫做，法喜。已經瞭解這個法了，過去佛所說的法，現在大家所了解、體會的道理，全都共同法的歡喜。
所以除了，眼睛看到的天花、衣服之外，「百千伎樂，同時俱作」，這有二種意思：一種是天人共同所感的果報，天與人在這當中聽佛法，大家有共同這個法喜，結果，這個法喜，聽法這麼多十年了，到現在有個結果了，大家歡喜，所以現出了那個心音──人人內心的音聲，那就是了解，那個徹悟的歡喜。
百千伎樂同時俱作
有二義：
一、 因天人共同
所感之果報
空中自然有樂
應時顯現
二、 即天眾中
緊那羅王等
之各種天樂
應時齊奏也
第二就是天眾中緊那羅王等，他奏起了各種的天樂。緊那羅王是天，天龍八部之一，他是天的樂神。也表示天地之間都很歡喜，天地調和了，自然天籟之音就共作，所以那個境界很美，不是我們用語言，有辦法能表達。所以用種種的譬喻，譬喻出了，人人心中，法喜充滿，心花怒放、花開見果，那種的法喜充滿。
所以在這當中，開始天與人的內心，開始又要再問，提出問題來問，「而作是言」這是人人的心音，也是諸天人的心，這樣的心音來問：「佛昔於波羅奈，初轉法輪，今乃復轉，無上最大法輪。」這是人人的心音的問題。
所以「四眾論議」，就是大家的聲音。要不然現在大家都是很用心，要聽佛說法，卻是，耳朵是在聽佛說法，卻是人人(的)心，還有另外他的聲音，現在人人的心聲，就是共作這樣：回顧在佛陀開始說法那時候，開始說法是在哪裡呢？在波羅奈，波羅奈初轉法輪，大家從那時候開始。
現在雖然大家都和舍利弗同時，這幾十年來在聽佛說法，不過大家無法與舍利弗一樣，這樣共同瞭解。就像各位，現在我再敘述，佛陀那時候的境界，各人想的都不同。
此中四眾論議：
雖與舍利弗同聞
而未同解
及見尊者受記
始信此理
當初在佛陀的時代，也是這樣，雖然大家和舍利弗同時聽法，不過「未同解」。各人聽各人的，沒有同解。一直到現在，看到舍利弗尊者已經受到佛陀，為他授記，這樣大家已經瞭解了。
各位菩薩，學佛，我們就是這樣，一段一段來瞭解，瞭解佛陀用心良苦。所以說來，法本來就是在我們的生活中，只是我們不知不覺，所以我們大家要用心，用法在我們的生活。我們若能體解佛法，這個因與果都能同時，現在聽到，現在覺悟，因為現在聽到，所以我們現在覺悟，這哪有什麼很長的時間呢？不過我們要不斷累積，所以剎那就是一劫，一劫也是在剎那中。這請大家時時多用心。
Explanations by Master Cheng-Yan
Subject: Dharma-joy Blooms in the Heart(心花心樂迴轉法音)
Date: March.04. 2015
“The flowers offered to the Buddha signify the simultaneous existence of seeds and fruits. Whirling in the air, the flowers spread the sound of the Dharma. Naturally, Dharma-nature leads to a turning of the Dharma-wheel so all beings will turn from the Small to the Great, to the Bodhisattva-path.”
With what we have seen and heard in these past few days, have we attained any realizations? Heavenly beings, humans and the eight classes of Dharma-protectors all came together at this Dharma-assembly to celebrate that one of those who had listened to the Dharma already understood it. Not only did he understand, but he also formed great aspirations to walk the Bodhisattva-path and realize the Dharma deep within the Buddha’s mind. The Buddha was happy and praised Sariputra, at the same time promising that he would attain Buddhahood in the future. As long as he can realize the principles, as long as he forms aspirations and makes vows, he will ultimately attain Buddhahood. This was how the Buddha affirmed Sariputra and bestowed this prediction upon him.
When one receives a prediction of Buddhahood, the entire Dharma-assembly is happy for him. This pure and wondrous state is like lotus flowers in the mud, which always bloom. Furthermore, when the flower opens the seeds have formed. This means that in this turbid Saha World, lotus flowers are already blooming. So, “Flowers offered to the Buddha signify the simultaneous existence of seeds and fruits.” What kind of flowers does this refer to? Lotus flowers. Actually, there are also soft celestial flowers whirling in the air. When celestial flowers bloom, everyone’s heart also open up.
This is confirmation that, in this world, people can come to a deep realization of the Buddha-Dharma. Overall, [when the Buddha] turned the wheel of His mind, it was as if flowers were whirling in the air this means that the sound of the Dharma can be transmitted. By turning the Dharma-wheel in this way, people’s minds could open up and be happy and joyful. This comes from the True Dharma.
So, the sound of Dharma spreads through the air. This bears witness to the Buddha-Dharma in the world. Everyone intrinsically has Buddha-nature, so when they realize the Buddha’s principles, the heavens and earth will rejoice.
Right now, we have not yet understood the Dharma. We all know that “everyone intrinsically has Buddha-nature,” but what exactly does Buddha-nature look like? Similarly, in our daily living, there may be Dharma that is very important to us; it may even be essential to our lives. It is something we need every day, but we end up neglecting it every day.
For example, there is a story about a young monk. He went to a big monastic community. He asked Master Yi Shan if he could learn the Dharma from him. Master Yi Shan happily accepted him and assigned him to work in the bath house. He was responsible for heating and providing water for everyone’s baths. One day, Mater Yi Shan came to the bath house to take a bath. The water was very hot, so the young monk quickly brought a bucket of water over and started pouring. “Enough, you do not need to pour all of it.” So, he stopped.The water temperature was just right.
Since the bucket still had some water left, he causally dumped out the rest of the water.
Master Yi Shan was displeased and said, “Don’t you know how precious water is?”The young monk replied, “But there wasn’t much left, so I just dumped it out.”Master Yi Shan told him, “Even if it is only one drop of water, it is still very precious. If you give one drop of water to a flower, the flower will benefit. One drop of water, to flowers and plants, is still very important. When you dump it out like this, the water is useless; it will be wasted. Flowers and plants cannot benefit from it. So, this drop of water is wasted. Even one drop of water is needed by the air and by the land. People need it; flowers and plants need it. How can you say a little bit of water is useless?”
Form this beginning; this young monk eventually attained realizations.He meditated on the concept of water until he finally realized [its truths].Though we are unaware of it in our daily living, it is something absolutely essential.So, from then on, he changed his name to “Water Drop”.
Later on, Master Drop became quite famous.No matter what people asked, he answered with, “A drop of water.”A drop of water meets the needs of all things.Indeed! This is how important a drop of water is.A drop of water can encompass all things and fill the universe.When we think about it, this is true.
If water did not exist in this world, how could people live on this planet?How could our world exist?Thus, we should know that though we are unaware of the Dharma, the Dharma is all around us.Those who awakened can realize this.Those who are deluded cannot realize it.The awakened ones will cherish everything.The deluded ones will waste everything.
In this world, all things contain the Dharma.Not being able to see something does not mean that we should not believe in it.We must believe.What kind of mindset do we need to do this?One that is pure and genuine.A genuine mind is where spiritual training takes place.Besides being genuine, we must also have deep faith.Along with deep faith, we must also be on the right course.If our course is not right, then when our minds go astray, our deep faith becomes stubbornness; then, even if we want to change, we cannot change our habitual tendencies.
So, to realize the Dharma, we must first meet Meany conditions.
We must now let go of our past attachments.Only when we purify and empty our minds will we be able to establish the pure Dharma in our heart.
To take the pure Dharma to heart, we must have deep faith.
With a genuine mind, we can deepen our faith and then the Dharma will gradually enter our minds, a drop at a time, and nourish the fields of our hearts.Otherwise, we may be immersed in the Dharma without being aware of what a treasure it is.
So, being “deluded” means we know nothing.If we are awakened, then we will know that everything around us is Dharma.Even a drop of water is also Dharma.The Dharma is such a natural part of things that it is all around us in our daily living and is always turning the Dharma-wheel for us.If we can mindfully realize and accept the Dharma, then everywhere can be a place for spiritual practice.Wherever there is Dharma, it is a place for spiritual cultivation.So, in a place like this, everyone can open up their minds.
This is like the moment when heavenly beings, humans and all of the Dharma-protectors came together and the flowers of joy bloomed in their minds.They scattered celestial flowers, made offerings of garments and other goods.These are analogies for this state of mind.So, we must make use of our minds in our daily living to deeply contemplate and comprehend this.
In this case, seeds and fruits exist simultaneously.If we listen to the Dharma now and realize it now, then the seed and fruits exist at the same time.Like the lotus flower, when the flowers in our minds bloom, we can see the fruits inside.That is the True Dharma.
Within the filthy mud, this evil world of Five Turbidities, we truly need many lotus flowers to bloom to beautify this mud pit. Thus in an era with a turbid world, we need even more Bodhisattvas to appear and turn the Dharma-wheel to purify people’s hearts. If we can truly experience it, then the Dharma is all around us.
We must apply our minds to the Dharma. After we hear it, we must focus on understanding what the Dharma we heard today was about. If we put aside what we have heard today and turn our minds to other things, then, of course, today’s Dharma will be like the rest of the water in that monk’s bucket; it will be discarded in the same way. We must remind ourselves to be vigilant of this. The previous passage states,
“Sakro-devanam Indra, King Braham and so on, with countless heavenly lords, also used wonderful celestial garments, celestial Mandarava flowers, Mahamandarava flowers and so on to make offerings to the Buddha.”
They were scattering celestial flowers. This shows the joy in the heavens and in this world. This Dharma-assembly was magnificent. People’s hearts were gentle and pliable.
“The celestial garments they tossed aloft remained suspended in the air and spun around by themselves”.
In this state, celestial garments and celestial flowers were tossed aloft and scattered by heavenly beings, thus filling the air. Then the next passage states,
“Heavenly beings played music. Hundreds, thousands, tens of thousands of varieties were played all at once throughout the universe. They rained down celestial flowers as they spoke the following words”.
These heavenly beings were scattering flowers while music could also be heard at the same time. Celestial music, the sounds of nature, all these sounds were very subtle and wondrous. As I told you before, in the early morning, I stand outside to quietly look at the sky and listen to the breathing of the earth. These subtle and wondrous sounds of the heavens and the earth are like the sounds of celestial music.
So, with this sound, in this state, in the midst of this all these heavenly beings “spoke the following words. The Buddha, in the past at Varanasi, first turned the Dharma-wheel. Now He turns the wheel again, the supreme, greatest Dharma-wheel”.
Those there saw celestial flowers and garments aloft in the air. Everything they heard was celestial music which was well-matched with the rhythm of flowers being scattered and suspended in the air. This is a very beautiful and wondrous state. This signified all the various skillful means of provisional wisdom.
“Hundreds, thousands, tens of thousands varieties of music swirled throughout in the universe, signifying that all the various skillful means of provisional wisdom the supreme empty nature of all things”.
This talks about how the Buddha had spent more than 40 years teaching. He wanted to first awaken people, so they could recognize suffering. In this world, they should know that suffering can take many different forms. Starting with our physical body’s birth, aging, illness and death, we can begin to experience this. So for over 40 years, the Buddha’s teachings were all related to worldly matters and the Four Noble Truths. This is an important layer of the Buddha-Dharma, taught with various skillful means of provisional wisdom.
“Provisional” refers to skillful means; the Buddha had to teach the Dharma with wisdom. Though He used provisional teachings and skillful means for the first 40-plus years, He ultimately brought them back to true wisdom, the teaching of the supreme empty nature. If He did not first give those teachings, 42 years later He would not have been able to reveal the True Dharma. So, the flowers in the air and the music represented all the provisional teachings, these tangible and intangible means. Now these were all being brought back to the True Dharma.
Heavenly beings, humans and the eight classes of Dharma-protectors all shared a common feeling. This feeling was Dharma-joy. They had already understood the Dharma taught by the Buddha in the past. With the principles they comprehended now, they all felt Dharma-joy. Thus, besides the visible celestial flowers and garments, “hundreds, thousands, tens of thousands of varieties of music were played together”. This has two meanings.
The first is that heavenly beings and humans together experienced the same karmic effect. As they listened to the Dharma together, they all felt Dharma-joy, this was the effect coming to fruition. After listening to the Dharma for decades, things were finally coming to fruition. They were happy, so this sound appeared in their minds. The music in their minds came from they joy of thoroughly understanding the Dharma.
“hundreds, thousands, tens of thousands of varieties of music were played together.” This has two meanings:
1.Because heavenly beings and humans all experienced the same karmic effect,music naturally began playing in the sky at precisely the right time.
2.Among the heavenly beings, the kinnara kings and others began playing many kinds of celestial music together at once.
The second meaning is that, among heavenly beings, kinnara kings and others began to play various celestial music.
The kinnara kings are heavenly beings, one of the eight classes of Dharma-protectors. They are gods of music. This also shows that the heavens and earth were full of joy.When everything is in harmony, beautiful music will naturally begin to play. So, this state is very beautiful. It is not something we can express in words. This is why the Buddha used various analogies to describe hearts filled with Dharma-joy, their hearts bloomed like flowers. And when these flowers bloom, fruits can be seen; this is a state filled with Dharma-joy.
At this moment, questions arose in the minds of heavenly beings and humans. They began to ask questions and thus “they spoke the following words.” This was the voice in everyone’s minds. This was also the question in the minds of all heavenly beings. “The Buddha, in the past at Varanasi, first turned the Dharma-wheel.” “Now He turns the wheel again, the supreme, greatest Dharma-wheel.”
This was the start of everyone’s question. So, the discussion of the fourfold assembly came out of these questions. Otherwise, everyone would be mindfully listening to the Buddha teach the Dharma. But while their ears were listening to the Buddha, there were other voices in their minds. Now, everyone’s minds were recalling the time when the Buddha first began to teach. Where did the Buddha begin to give teachings? It was in Varanasi that He first began to turn the Dharma-wheel. At this Dharma-assembly, even though they had listened to the same Dharma as Sariptura for all those decades, as Sariputra for all those decades, they were still not able to attain the same understanding as Sariputra.
This is like all of you.As I describe again the state of the Buddha at that time, each of you is thinking something different.
The fourfold assembly discussed this: Though they listened to the same teachings as Sariputra, they did not attain the same understanding. Seeing Venerable Sariputra receive predictions of Buddhahood, the assembly began to believe in these truths.
During the Buddha’s lifetime, this was also the case. Though they had listened along with Sariptura, they did not attain the same understanding. Everyone listened but understood it differently. But then they saw that Venerable Sariputra received the Buddha’s predictions of Buddhahood. So, they began to understand.
Dear Bodhisattvas, as we learn the Buddha’s Way, we must understand it one stage at a time. We must understand the Buddha’s efforts. So, the Dharma has always been in our lives, but we are just not aware of it. Therefore, we must be mindful and apply the Dharma in our daily living. If we can realize the Buddha-Dharma, these seeds and fruits exist at the same time; as we listen, we can awaken. Because we are listening now, we can awaken right now. Why would this take a long time? But we must continue to accumulate [realizations].
An instant is a kalpa, and a kalpa can also exist in an instant. So everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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