20150309《靜思妙蓮華》解悟無常 是法深妙(第517集)
（法華經•譬喻品第三）
⊙「聞世間四諦，五蘊生滅法，解悟世無常，甚深微妙法。」
⊙「昔於波羅奈，轉四諦法輪，分別說諸法，五眾之生滅。」《法華經 譬喻品第三》
⊙「今復轉最妙，無上大法輪，是法甚深奧，少有能信者。」《法華經 譬喻品第三》
⊙輾轉聞勝妙法，立誓願轉法輪，深信隨喜、隨順佛教，轉佛所教妙法輪。今復轉最妙，無上大法輪。
⊙是法甚深微妙，甚是深奧，真空是其義，所知甚深奧妙有實法，少有能信者。
【證嚴上人開示】
「聞世間四諦，五蘊生滅法，解悟世無常，甚深微妙法。」
聞世間四諦
五蘊生滅法
解悟世無常
甚深微妙法
我們能夠體會世間「四諦法」，是在佛法中很重要，佛法的基礎。人人學佛，假使沒有體會四諦道理，佛法，根本不知道，要往哪一個門入？為什麼要聽佛法，為什麼要學佛？所以，四諦的道理，我們人人要很珍惜，因為它是入佛法的門。
因為人生世間有很多，我們沒辦法瞭解，只是苦、心煩、驚惶、不自在，這種的心理很多不能安寧，受盡了種種心理狀況的困境，很困難，度不過，這樣的人生是佔大部分。若是再加上病痛的疾苦，這種病的本身，那種心、身，心會怕，疾病若無法好起來，那是不是最後一口氣吞下去，未來是什麼樣子？人生茫茫，往生後的境界是如何？將來是要往哪裡去？，心會驚惶。
又再加上了心理，那種貪、瞋、癡、驕傲、懷疑、嫉妒，很多很多在我們的內心，不斷來折磨我們。
看到別人成功，我們很不歡喜，這叫做嫉妒。聽到法，自己感覺這個法也沒有什麼，我懂的比他更深。這種對法生我慢心、生懷疑，這叫做邪思、邪見。人與人之間，還有名、利、明爭暗鬥，到底是為什麼呢？這叫做人生，無法去敍述很多。
一輩子，短短才幾十年，卻是可以受這麼多，不得安寧的身與心，這是苦不堪！人間這麼苦，一切都是以我為大，以「我」為中心，只在這個人我之中，這樣滾得團團轉。像在熱爐上的滾水裡，明明就是很熱、很燙，這麼苦難煎逼中，這樣只執著一個「我」。何必要這樣呢？看不開。
若是看得開，瞭解，法無我——原來，什麼時候是「我」呢？幾十年前，孩子時代的時候是「我」嗎？過去了，求不可得。幾天前，健康那個人是「我」嗎？我現在病痛了，健康也過去了。現在有病、有痛，照鏡子看看，年紀也已經有了，到底，拿來看看過去的相片，腦海中所想的年輕時，那些難道全都是我嗎？而我現在的「我」，又是什麼樣的「我」呢？
原來從佛法中去體會，這都是四大假合，在天地人間中，這種苦、空、無常，原來是無我。尤其是在無常，是時間在遷變，每天都會說，分秒，每一秒鐘過去，就不再回來了，何況是每一天呢？所以，每一秒鐘，都是我們每一個人，唯一的一秒鐘，每一天都是我們一生中，唯一的一天。
我們若人人可以體會到，時間若過去是不再回來，我們人生的過程，都是不斷，唯一唯一的時間，既然就是唯一的時間，我們怎能不會把握，這個唯一的時間？這念心，好的心產生起來，趕快把握起來，這個好事，日日行好事、時時造福人間，每一個時間，都可以與人人結好緣。這就是我們要瞭解法。
法的道理，在世間，我們要入這個法的門，就是要從「四諦法」。苦啊！知苦，才懂得要去瞭解，苦的源頭是從哪裡來？因為眾生造業、眾生共業。我們若是不趕快醒悟過來，我們還沉迷在凡夫的世界，若這樣，複製的煩惱愈來愈多，所以未來所受的苦難，會愈來愈重。
所以我們學佛就是要知道，苦的根源，來自「集」，集種種，這種在各人那個貪愛，人與人之間，日常與人的互相相處。看世間有多少，光是人的思想一偏差，造成了整個社會滿天風雨，雲密布。愈是權力愈大的人，一不小心，就是輕輕的，開口動舌，或者有心人舉手動足，這種會造成了，人間社會、國家等等的困擾，這種人間，真的是苦不堪。
而我們若懂得好好瞭解「集」，我們就如何來熄滅，熄滅了這個苦的根源。人人修心養性，端正行為，唯有人人的心收起來，人我是非，看清楚。很透徹瞭解道理的人，不會去做了錯誤的事，不會去說了錯話，唯有一項，如何去付出。
每天聽經之後，「願消三障諸煩惱，願得智慧真明了」，再來呢？「普願業障悉消除」，接下來呢？「世世常行菩薩道」。我們光是這四句，讓我們一輩子，不知道修得完否？我們這四句，是不是有在我們的日常生活、在人我當中發揮效用呢？我們是不是講經、聽經，都是說了就過去了，聽了就算了，對這個法沒有很用心？修
在世間要如何明哲保身，才能夠消三障諸煩惱？三障，貪、瞋、癡等等，開啟的煩惱，這就是人苦的根源，這叫做「集」，也就是眾生的無明煩惱。所以從「四諦法」，我們若能夠體會到「五蘊」，五蘊熾盛苦；就是色、受、想、行、識，五蘊，這五項合起來，去造作，那實在是像熱火在鍋下，鍋裡的水在滾，我們落入滾水中，那種熾盛，五味雜陳，都是在那個鍋中滾，這就是「五蘊」。
為了色，起了貪，貪念，貪得到的歡喜，貪不到的苦，得失的心，不論是對物質、名、利，或是財、色等等，都是在這個感受中。看到事情，想入非非，困擾了我們的心，多麼辛苦，所以，之後，色、受、想、行，開始就去造作了。本來就苦了，又再去行動，這個行動天長地久，生生世世六道之間，無不都在行蘊中。心靈的煩惱，非常微細的行蘊。
就像我們的身體這種新陳代謝，不斷地生滅，自己的身體不瞭解，所以這個行，行蘊，都在我們的身體裡面，不知不覺。指甲何時長的？常常手伸出來看，「我才剪而已，到底什麼時候又長了？」光在自己的身體，常常要去修剪，這什麼時候長了，不知道。
土地的草，什麼時候又變綠起來？才除草過而已，不知覺的事情很多。這就是微細的行蘊，不斷在運轉，在我們的身內、身外，就是這樣不斷在造作，我們都不知覺。
所以在這個「五蘊」之中，從色、受、想、行，歸納所造作的，歸納就是入於「識」之中，所以讓我們去來不自在，這叫做生滅。所以我們應該要覺悟，「解悟世無常」，一定要好好來「體解大道」。
這個道理，康莊的大路，菩提大直道。你若入人群，才知道人生的苦難，看別人的苦，覺悟我們自己的福，我們要趕快，在菩提直道行來的風光，去來的風光，我們才能夠清楚。
所以「甚深微妙法」，這世間的法，很深哦！離開世間，就找不到佛法。其實，佛陀覺悟，就是在人群中，找出了道理。苦的，我們解脫出來；樂的、歡喜的，我們投入去，要如何樂於行善，在這個善法中，我們不斷地循環。
看到世間不是永遠苦的，在苦中可以解脫、歡喜、行善、快樂，其實不是不可能。看看莫三比克還不是這樣嗎？在那個環境沒改變，不過人的心境改變了，人的心境，苦難人、貧困的人，忽然間心一轉，心靈財富，滿滿都是愛。那種的歡喜，心輪一轉，法輪轉；法來轉心輪，用這個方法，在苦難人群中付出，這是很微妙的法。
所以在人群中，用人間法，全都是苦，如何用佛法，去脫離那個苦難，這是《法華經》很重要的精髓。佛陀鼓勵我們行菩薩道，所以這就是希望人人，馬上就能得到「甚深微妙法」，法喜充滿，受大法樂，用這樣的力量去幫助人。
所以前段的(經)文，「昔於波羅奈，轉四諦法輪，分別說諸法，五眾之生滅」。
昔於波羅奈
轉四諦法輪
分別說諸法
五眾之生滅
《法華經 譬喻品第三》
在鹿野苑中，佛陀開始以苦、集、滅、道四諦法，四項真理，這樣來說法。當然，還是凡夫，凡夫五個人聽了三次，才瞭解佛陀所說的道理。何況芸芸眾生，根機不整齊，佛陀不得不這樣輾轉，不斷反覆「分別說諸法」。
所以，在「五眾之生滅」。昨天我們有解釋過「五眾」，要從人類來說的五眾，修行團體的五眾，還有在我們六道輪迴，五道輪迴就是，天、人、地獄、餓鬼、畜生，這是五道。但是，我們要將它轉過來，法的「五眾」，那就是五蘊：色、受、想、行、識。色、受、想、行、識合集會聚，造成了人生的苦難，在這個地方在生滅中。這就是我們要用心體會。
接下來這段(經)文說，「今復轉最妙，無上大法輪，是法甚深奧，少有能信者」。
今復轉最妙
無上大法輪
是法甚深奧
少有能信者
《法華經 譬喻品第三》
過去的「四諦法」，或者是說「五蘊法」，等等分別說，都是隨眾生的根機而說法。現在「今復轉最妙」，現在開始佛陀轉法輪，是轉最妙的法輪，是無上的大法輪。
佛陀向無量數的人說話，有緣的人，也無數輾轉在聽法，所以「輾轉聞勝妙法」。
輾轉聞勝妙法
立誓願轉法輪
深信隨喜、
隨順佛教
轉佛所教妙法輪
今復轉最妙
無上大法輪
修行，聽法是同時，但是真正體會，不一定同時，所以要不斷輾轉聽，聽聞勝妙法。若聽法，前前後後，「瞭解了，我要立弘誓願，我願意來轉法輪，將佛所說的法，我要趕快再轉給別人聽。」這種前後受法，前後瞭解，前後輾轉，這種「深信隨喜」。
「你瞭解了，我還不瞭解，不過你瞭解，我歡喜。」，這樣，很能夠互相勉勵，彼此隨喜，這就是要很有深信根的人，才有辦法看到別人成功，我們隨他歡喜，自己不放棄，還是向前前進，必定要有這樣。
所以「隨順佛教，轉佛所教妙法輪」。就像南非轉到莫三比克，這種輾轉相教，可以利益多少人，可以開多少的心門財富？可以讓多少苦難中的眾生，得救呢！所以這種的輾轉相教，這種妙法輪，這就是「今復轉最妙」。
「是法甚深奧，少有能信者」。要真正瞭解這個法，雖然輾轉在聽，真正能夠深深體會的人，真的是很不容易。所以「是法甚微妙」，因為它是甚深奧，很深。
這個「深」，是深在哪裡呢？這個法分析到「無我」來，那就是「一切皆空」，「無罣礙，無罣礙故」，就「無有恐怖」。這些法，要真正能夠到真空，還能不執著，那就是要體會「妙有」。滿心都是法，法的歡喜，帶入苦難的人群中去，不會受到苦難人群影響。這個法很深。
是法甚深微妙
甚是深奧
真空是其義
所知甚深奧
妙有實法
少有能信者
「所知甚深奧」，這個「妙有實法」真的是很少人有辦法，很深體會得到。所以各位菩薩，雖然是幾句話，其實道理是很深，我們將法，不要很輕視疏忽過去。所以「(聞)世間四諦，五蘊生滅法，解悟世無常，甚深微妙法」，這全都是很深微妙的法，但是，是不是困難？告訴大家，不困難。只要人人多用心。
聞法札記
「四諦法」很重要，是佛法的基礎，它是入佛法的門。
人生有八苦—生、老、病、死、求不得、怨憎會、愛別離、五蘊熾盛等。再加上五毒貪、瞋、癡、驕傲、懷疑、嫉妒，還有真是折磨。
看到別人成功，我們很不歡喜，這叫做嫉妒。聽到法，自己感覺這個法也沒有什麼，我懂的比他更深。這種對法生我慢心、生懷疑，這叫做邪思、邪見。人與人之間，還有名、利、明爭暗鬥，到底是為什麼呢？這叫做人生，無法去敍述很多。
一輩子，短短才幾十年，卻是可以受這麼多，不得安寧的身與心，這是苦不堪！人間這麼苦，一切都是以我為大，以「我」為中心，只在這個人我之中，這樣滾得團團轉。像在熱爐上的滾水裡，明明就是很熱、很燙，這麼苦難煎逼中，這樣只執著一個「我」。何必要這樣呢？看不開。
若是看得開，瞭解，法無我——原來，什麼時候是「我」呢？幾十年前，孩子時代的時候是「我」嗎？過去了，求不可得。幾天前，健康那個人是「我」嗎？我現在病痛了，健康也過去了。現在有病、有痛，照鏡子看看，年紀也已經有了，到底，拿來看看過去的相片，腦海中所想的年輕時，那些難道全都是我嗎？而我現在的「我」，又是什麼樣的「我」呢？
原來從佛法中去體會，這都是四大假合，在天地人間中，這種苦、空、無常，原來是無我。尤其是在無常，是時間在遷變，每天都會說，分秒，每一秒鐘過去，就不再回來了，何況是每一天呢？所以，每一秒鐘，都是我們每一個人，唯一的一秒鐘，每一天都是我們一生中，唯一的一天。
我們若人人可以體會到，時間若過去是不再回來，我們人生的過程，都是不斷，唯一唯一的時間，既然就是唯一的時間，我們怎能不會把握，這個唯一的時間？這念心，好的心產生起來，趕快把握起來，這個好事，日日行好事、時時造福人間，每一個時間，都可以與人人結好緣。這就是我們要瞭解法。
法的道理，在世間，我們要入這個法的門，就是要從「四諦法」。苦啊！知苦，才懂得要去瞭解，苦的源頭是從哪裡來？因為眾生造業、眾生共業。我們若是不趕快醒悟過來，我們還沉迷在凡夫的世界，若這樣，複製的煩惱愈來愈多，所以未來所受的苦難，會愈來愈重。
所以我們學佛就是要知道，苦的根源，來自「集」，集種種，這種在各人那個貪愛，人與人之間，日常與人的互相相處。看世間有多少，光是人的思想一偏差，造成了整個社會滿天風雨，雲密布。愈是權力愈大的人，一不小心，就是輕輕的，開口動舌，或者有心人舉手動足，這種會造成了，人間社會、國家等等的困擾，這種人間，真的是苦不堪。
而我們若懂得好好瞭解「集」，我們就如何來熄滅，熄滅了這個苦的根源。人人修心養性，端正行為，唯有人人的心收起來，人我是非，看清楚。很透徹瞭解道理的人，不會去做了錯誤的事，不會去說了錯話，唯有一項，如何去付出。
每天聽經之後，「願消三障諸煩惱，願得智慧真明了」，再來呢？「普願業障悉消除」，接下來呢？「世世常行菩薩道」。我們光是這四句，讓我們一輩子，不知道修得完否？我們這四句，是不是有在我們的日常生活、在人我當中發揮效用呢？我們是不是講經、聽經，都是說了就過去了，聽了就算了，對這個法沒有很用心？修
在世間要如何明哲保身，才能夠消三障諸煩惱？三障，貪、瞋、癡等等，開啟的煩惱，這就是人苦的根源，這叫做「集」，也就是眾生的無明煩惱。所以從「四諦法」，我們若能夠體會到「五蘊」，五蘊熾盛苦；就是色、受、想、行、識，五蘊，這五項合起來，去造作，那實在是像熱火在鍋下，鍋裡的水在滾，我們落入滾水中，那種熾盛，五味雜陳，都是在那個鍋中滾，這就是「五蘊」。
為了色，起了貪，貪念，貪得到的歡喜，貪不到的苦，得失的心，不論是對物質、名、利，或是財、色等等，都是在這個感受中。看到事情，想入非非，困擾了我們的心，多麼辛苦，所以，之後，色、受、想、行，開始就去造作了。本來就苦了，又再去行動，這個行動天長地久，生生世世六道之間，無不都在行蘊中。心靈的煩惱，非常微細的行蘊。
就像我們的身體這種新陳代謝，不斷地生滅，自己的身體不瞭解，所以這個行，行蘊，都在我們的身體裡面，不知不覺。指甲何時長的？常常手伸出來看，「我才剪而已，到底什麼時候又長了？」光在自己的身體，常常要去修剪，這什麼時候長了，不知道。
土地的草，什麼時候又變綠起來？才除草過而已，不知覺的事情很多。這就是微細的行蘊，不斷在運轉，在我們的身內、身外，就是這樣不斷在造作，我們都不知覺。
所以在這個「五蘊」之中，從色、受、想、行，歸納所造作的，歸納就是入於「識」之中，所以讓我們去來不自在，這叫做生滅。所以我們應該要覺悟，「解悟世無常」，一定要好好來「體解大道」。
這個道理，康莊的大路，菩提大直道。你若入人群，才知道人生的苦難，看別人的苦，覺悟我們自己的福，我們要趕快，在菩提直道行來的風光，去來的風光，我們才能夠清楚。
所以「甚深微妙法」，這世間的法，很深哦！離開世間，就找不到佛法。其實，佛陀覺悟，就是在人群中，找出了道理。苦的，我們解脫出來；樂的、歡喜的，我們投入去，要如何樂於行善，在這個善法中，我們不斷地循環。
看到世間不是永遠苦的，在苦中可以解脫、歡喜、行善、快樂，其實不是不可能。看看莫三比克還不是這樣嗎？在那個環境沒改變，不過人的心境改變了，人的心境，苦難人、貧困的人，忽然間心一轉，心靈財富，滿滿都是愛。那種的歡喜，心輪一轉，法輪轉；法來轉心輪，用這個方法，在苦難人群中付出，這是很微妙的法。
所以在人群中，用人間法，全都是苦，如何用佛法，去脫離那個苦難，這是《法華經》很重要的精髓。佛陀鼓勵我們行菩薩道，所以這就是希望人人，馬上就能得到「甚深微妙法」，法喜充滿，受大法樂，用這樣的力量去幫助人。
所以前段的(經)文，「昔於波羅奈，轉四諦法輪，分別說諸法，五眾之生滅」。
昔於波羅奈
轉四諦法輪
分別說諸法
五眾之生滅
《法華經 譬喻品第三》
在鹿野苑中，佛陀開始以苦、集、滅、道四諦法，四項真理，這樣來說法。當然，還是凡夫，凡夫五個人聽了三次，才瞭解佛陀所說的道理。何況芸芸眾生，根機不整齊，佛陀不得不這樣輾轉，不斷反覆「分別說諸法」。
所以，在「五眾之生滅」。昨天我們有解釋過「五眾」，要從人類來說的五眾，修行團體的五眾，還有在我們六道輪迴，五道輪迴就是，天、人、地獄、餓鬼、畜生，這是五道。但是，我們要將它轉過來，法的「五眾」，那就是五蘊：色、受、想、行、識。色、受、想、行、識合集會聚，造成了人生的苦難，在這個地方在生滅中。這就是我們要用心體會。
接下來這段(經)文說，「今復轉最妙，無上大法輪，是法甚深奧，少有能信者」。
今復轉最妙
無上大法輪
是法甚深奧
少有能信者
《法華經 譬喻品第三》
過去的「四諦法」，或者是說「五蘊法」，等等分別說，都是隨眾生的根機而說法。現在「今復轉最妙」，現在開始佛陀轉法輪，是轉最妙的法輪，是無上的大法輪。
佛陀向無量數的人說話，有緣的人，也無數輾轉在聽法，所以「輾轉聞勝妙法」。
輾轉聞勝妙法
立誓願轉法輪
深信隨喜、
隨順佛教
轉佛所教妙法輪
今復轉最妙
無上大法輪
修行，聽法是同時，但是真正體會，不一定同時，所以要不斷輾轉聽，聽聞勝妙法。若聽法，前前後後，「瞭解了，我要立弘誓願，我願意來轉法輪，將佛所說的法，我要趕快再轉給別人聽。」這種前後受法，前後瞭解，前後輾轉，這種「深信隨喜」。
「你瞭解了，我還不瞭解，不過你瞭解，我歡喜。」，這樣，很能夠互相勉勵，彼此隨喜，這就是要很有深信根的人，才有辦法看到別人成功，我們隨他歡喜，自己不放棄，還是向前前進，必定要有這樣。
所以「隨順佛教，轉佛所教妙法輪」。就像南非轉到莫三比克，這種輾轉相教，可以利益多少人，可以開多少的心門財富？可以讓多少苦難中的眾生，得救呢！所以這種的輾轉相教，這種妙法輪，這就是「今復轉最妙」。
「是法甚深奧，少有能信者」。要真正瞭解這個法，雖然輾轉在聽，真正能夠深深體會的人，真的是很不容易。所以「是法甚微妙」，因為它是甚深奧，很深。
這個「深」，是深在哪裡呢？這個法分析到「無我」來，那就是「一切皆空」，「無罣礙，無罣礙故」，就「無有恐怖」。這些法，要真正能夠到真空，還能不執著，那就是要體會「妙有」。滿心都是法，法的歡喜，帶入苦難的人群中去，不會受到苦難人群影響。這個法很深。
是法甚深微妙
甚是深奧
真空是其義
所知甚深奧
妙有實法
少有能信者
「所知甚深奧」，這個「妙有實法」真的是很少人有辦法，很深體會得到。所以各位菩薩，雖然是幾句話，其實道理是很深，我們將法，不要很輕視疏忽過去。所以「(聞)世間四諦，五蘊生滅法，解悟世無常，甚深微妙法」，這全都是很深微妙的法，但是，是不是困難？告訴大家，不困難。只要人人多用心。
Explanations by Master Cheng-Yan
Subject: The Dharma is Profound and Wondrous (解悟無常是法深妙)
Date: March.09. 2015
“Learn the Four Noble Truths of the world and the arising and ceasing of the Five Skandhas to realize the impermanence in the world and the extremely profound, subtle and wondrous Dharma.”
We must realize that the Four Noble Truths are a very important part of the Buddha-Dharma. They are the foundation of the Buddha-Dharma. When we learn the Buddha’s Way, if we do not comprehend the Four Nobel Truths, we will not even know where to begin learning, why we should listen to the Dharma or why we would become Buddhists. So, we must all cherish the Four Noble Truths because this is how we begin learning the Buddha-Dharma. There are so many things in life that we do not understand. Thus we face suffering, irritability, panic, unease, and our minds cannot be at peace. We experience all kinds of difficult emotions and it is very difficult to overcome them; much of our lives are consumed by these emotions. If we also suffer from physical illness, both our minds and bodies [are afflicted]. We will be afraid that we may not get better. Once we take our last breath, where will we go? Life is hazy and unclear. What will our future life be like? Where will we be reborn? We may feel panicked. In our minds we may also feel greed, anger, ignorance, arrogance, doubt and jealousy. These emotions can constantly [arise] in our minds to torment us. When other people’s success makes us unhappy, that is due to jealousy. When we hear teachings and feel, “This teaching is nothing special; I have a deeper understanding than this person,” this is our arrogance and doubt arising in response to the Dharma. These are deviant views and ways of thinking.
As people interact with each other, they may fight for recognition and gain, openly or in secret. What is it all for? This is how many people live. It is impossible to describe all of this. A lifetime is only a few short decades, yet we have to endure so much unease in our bodies and minds; this is unbearable suffering. This world is full of suffering because we put ourselves first, because everything revolves around our “self”. When we are embroiled in interpersonal conflicts, it is as if we are in a pot of boiling water. Clearly the state we are in is scalding hot, with suffering and hardship crushing us. This all comes from our attachment to “self”. Why do we put ourselves through this? We cannot let go. If we could let go, we would understand that there is no self. When did this “I” come to be?
Several decades ago, when I was still a child, was that “me”? That “I” is in the past; I cannot go back to it. Several days ago, when I was still in good health, was that “me”? I am sick right now, so my good health is in the past. I am now experiencing illness and pain, and when I look into the mirror, I see that I am old. When I look at my old photographs and recall my younger days, was that really “me”? And what kind of “I” am I now?
Through the Buddha-Dharma we can realize that everything arises from the temporary union of the four elements.Admidst this world’s suffering, emptiness and impermanence, there is fundamentally no self.
In particular, because of impermanence, everything changes with the passage of time.Every day we talk about minutes and seconds.Once a second passes, we cannot get it back, not to mention a whole day.So, the present second is the only second that each one of us has.Each day is the only day that we have in our lives.If all of us can truly realize that once time passes we cannot get it back, we will realize that the whole course of our lives is the passage of once-in-a-lifetime moments.
Since this is the only time we have, how can we not take advantage of every moment?When wholesome thoughts arise in our minds, we must quickly seize them.As for good deeds, we must do good deeds every day and create blessings for the world at all times.Every moment is a chance for us to form good affinities with everyone.This is why we must understand the Dharma.
The principles of the Dharma are in this world.If we want to enter the door to the Dharma, we must start with the Four Noble Truths.
Suffering!Only when we recognize suffering will we seek to understand where suffering comes from.It is because sentient beings create karma that we share collective karma.
If we do not quickly awaken, we will remain lost in the state of ordinary people and continue to give rise to more afflictions.Thus the suffering we will endure in future lives will become more severe.
By learning the Buddha’s Way we recognize that the source of suffering is “causation,” the accumulation of desires, cravings and [afflictive emotions] that arise during our interactions with people every day.
We can see this everywhere in the world.Once people’s thinking deviates, it can cause great disturbances in society, plunging it into darkness.For people who hold great power, a careless or offhand remark, or an intentional action, can create disturbances in society and the country.A world like this is one of unbearable suffering.
If we make an effort to understand “causation, ” we can find a way to extinguish it.To extinguish the source of suffering, we must cultivate our mind, refine our character and correct our behavior.Only by focusing our minds can we clearly understand interpersonal conflicts.Those who thoroughly understand the principles will not do the wrong things and will not speak the wrong words.The only thing they think of is how to benefit others.After listening to teachings every day, [we chant,].“I vow to eliminate the Three Obstructions and all afflictions. I vow to obtain wisdom and true clarity.”And next?“I vow to eliminate all karmic obstacles.”And then? “I will follow the Bodhisattva-path, life after life.“
Can these four vows be achieved in a single lifetime of spiritual cultivation?Are we applying these four verses in our daily living and in our interactions with other people?In this world, we need a clear understanding to protect ourselves.Only then can we eliminate the Three Obstructions and all afflictions.
The Three Obstructions, greed, anger, ignorance, and so on, all create afflictions, which are the source of all human suffering.
This is “carnation,” the ignorance and afflictions of sentient beings.So, from the Four Noble Truths, we can experience the truth of the Five Skandhas, the suffering of the raging Five Skandhas.Form, feeling, perception, action, consciousness come together to cause us to create [karma].They are like the burning fire under a pot.When the water inside the pot is boiling, we may fall into the boiling water.With that raging fire, all kinds of emotions will be boiling and churning.This is the Five Skandhas.
When we connect with form, greed arises.When we attain what we desire, we feel I happy, but when we cannot, we suffer; we worry over gain and loss.This applies to everything from material objects to fame, gain, wealth, sensual pleasure and so on. All this has to do with our feelings.
Then our imagination runs wild with our perceptions. This troubles our minds and creates suffering. So, after form, feeling, and perception is action. We begin to create karma. We were already suffering, yet we take action [which create more karma]. Our actions will have long-lasting effects. Life after life in the Six Realms, we cannot escape from the aggregate of action. The afflictions in our minds come from these incredibly minute and subtle changes. Similarly, metabolism is occurring in our bodies, as [cells] continue to arise and cease. But we do not even understand our own bodies, so even though the infinitesimal changes of the aggregate of action are happening in our body, we are unaware of them. When did my fingernails grown long? Often, when I took at my hands, [I think,] “I just clipped them. When did they grown long again?”
Our bodies require constant grooming. When did these get so long? We do not know. As for the grass, when did it turn green again? We just recently cut the grass. There are many things we are unaware of. This is how subtle the aggregate of action is; it is an endless series of infinitesimal changes. So, both inside and outside of our bodies, we continue to create karma of it.
So, the Five Skandhas take us from form, feeling and perception to action. In the end, the karma we create will be stored in our “consciousness”. Thus we are unable to come and go freely in life. This is arising and ceasing. We must become awakened so we can “realize the impermanence in the world”. We must thoroughly “comprehend the great path”. This is the principle [behind] walking the great broad and direct Bodhi-path. Only by going among people can we understand the suffering in life. When we see other people’s suffering, we awaken to our won blessings. We must promptly walk the direct Bodhi-path so we can clearly understand the scenery along it.
This is “extremely profound, wondrous Dharma”. The workings of the world are very profound. Apart from this world, we will be unable to find the Buddha-Dharma. Actually, the Buddha attained enlightenment by seeking principles among the people. We liberate ourselves from what brings suffering so that we can devote ourselves to what makes us happy. How can we take joy in doing good deeds? We must remain in this virtuous cycle.
The world will not always be full of suffering. Amidst suffering, we can find liberation. We can be happy and do good deeds; this is not impossible. Isn’t this the case in Mozambique? The environment there has not changed, but people’s mindset have. When the mindset of those who are poor and suffering suddenly changed, they found their spiritual wealth; their hearts were filled with love. This kind of happiness [arises] when the wheel in people’s minds turn; this is the Dharma-wheel turning. The Dharma can turn the wheels in people’s minds and give them a way of helping others who are suffering. This is very subtle and wondrous Dharma.
So, when we are among people, we apply the Dharma for the world. Everything is suffering. How do we apply the Buddha-Dharma to transcend that pain and suffering? This is an important essence of the Lotus Sutra. The Buddha encouraged us to walk the Bodhisattva-path. He hoped that, by doing this, we could all immediately attain the “extremely profound”, and be filled with Dharma-joy from the Great Dharma. This gives us the strength to help others. The previous passage states,
“Long ago in Varanasi, You turned the Dharma-wheel of the Four Noble Truths, distinctly teaching various Dharma such as the arising and ceasing of the five groups.”
In Deer Park, the Buddha began to teach suffering, causation, cessation and the Path, the Four Noble Truths. With these four truths, He taught the Dharma. Of course, the five bhiksus were ordinary people, so they had to hear it three times before they understood the Buddha’s teachings. This is to say nothing of the multitudes of others with varying capabilities. He had to repeatedly and He had to repeatedly and “distinctly teach various Dharma”.
So, [He taught] “the arising ad ceasing of the five groups”. Yesterday we explained the “five groups” as five groups of humans, five groups of spiritual practitioners, or, as we transmigrate in the Six Realms, the five realms, heaven, human, hell, hungry ghost and animal. These are the five realms. But when we look at them another way, in the Dharma, the “five groups” are form, feeling, perception, action, consciousness. When these Five Skandhas come together, they create suffering in people’s lives, and this is where arising and ceasing takes place. This is what we must mindfully comprehend. The next passage states,
“Now, again, you turn the most wondrous unsurpassed, great Dharma-wheel. This Dharma is very profound and mysterious. These are few who can believe it.”
Everything from the Four Noble Truths to the Five Skandhas are distinct teachings of the Dharma. They were taught according to the capabilities of sentient beings. “Now, again, You turn the most wondrous [Dharma-wheel].” Now, the Dharma-wheel that the Buddha had begun to turn was the most wondrous Dharma-wheel, the unsurpassed and great Dharma-wheel. The Buddha spoke to countless people and those who had affinities with Him also listened to the Dharma over and over. So, “They repeatedly listened to the supreme, wondrous Dharma.”
They repeatedly listened to the supreme, wondrous Dharma and made the great vow to turn the Dharma-wheel. With deep faith, they rejoiced in others and followed the Buddha’s teachings to turn the Dharma-wheel of the Buddha’s wondrous Dharma. “Now, again, You turn that most wondrous, unsurpassed, great Dharma-wheel.”
We engage in practice and listen to the Dharma at the same time, but we may not truly comprehend it at the same time. So, we must listen over and over to the supreme, wondrous Dharma. When people hear the Dharma, they eventually say, “I understand it; I want to make the Great Vows. I am willing to turn the Dharma-wheel and pass on the Buddha’s teachings to others.” People accept the Dharma at different times, understand it and pass it on at different times. Then “with deep faith, they rejoice for others.”
“You understand it, but even though I do not, I am happy that you do.” This is how we can encourage each other and rejoice with each other. Only those with very deep faith are able to see others achieve success and rejoice for then without giving up themselves. We must continue to advance forward; we must have this state of mind.
We should “follow the Buddha’s teachings to turn the Dharma-wheel of the wondrous Dharma. For example, [volunteers in] South Africa passed it on to those in Mozambique. This is how we continue to pass it on. How many people can we benefit it? How many doors to spiritual wealth can we open? How many suffering sentient beings can we save?
As we continue to pass on teachings, we are turning this wondrous Dharma-wheel. “Now, again, You turn the most wondrous [Dharma-wheel]. This Dharma is very profound and mysterious. There are few who can believe it.”
To truly understand this Dharma, we must listen over and over. To attain a deep realization of this Dharma is truly not easy. “This Dharma is extremely subtle and wondrous.”
It is extremely profound and mysterious. What makes it profound? When we analyze things until there is “no-self,” we realize “everything is empty [in nature].” “The mind is without hindrances; there are no hindrances, therefore there is no fear.” To really understand the Dharma of true emptiness, we must not have any attachments. Then we must comprehend
wondrous existence.” Then our hearts will be filled with the Dharma which we being with us among suffering people. We will not be influenced by them at all, so this Dharma is very profound.
This Dharma is extremely profound, subtle and wondrous: It is very wondrously profound. Its meaning is true emptiness. As for such extremely, wondrously profound. True Dharma of [wondrous] existence, very few can believe it.
“As for such wondrously profound [Dharma]…” Only a very small number of people can attain a deep realization of the True Dharma of [wondrous] existence. So, dear Bodhisattvas, although these are just a few sentences, they actually contain very profound principles. Everyone, we must take the Dharma very seriously. “[Learn] the Four Noble Truths of the world and the arising and ceasing of the Five Skandhas to realize the impermanence in the world and the extremely profound, subtle and wondrous Dharma.” This is all extremely profound, subtle and wondrous Dharma. But is it difficult [to understand]? Let me tell you, it is not difficult, as long as we are always mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「聞世間四諦，五蘊生滅法，解悟世無常，甚深微妙法。」
⊙「昔於波羅奈，轉四諦法輪，分別說諸法，五眾之生滅。」《法華經 譬喻品第三》
⊙「今復轉最妙，無上大法輪，是法甚深奧，少有能信者。」《法華經 譬喻品第三》
⊙輾轉聞勝妙法，立誓願轉法輪，深信隨喜、隨順佛教，轉佛所教妙法輪。今復轉最妙，無上大法輪。
⊙是法甚深微妙，甚是深奧，真空是其義，所知甚深奧妙有實法，少有能信者。
【證嚴上人開示】
「聞世間四諦，五蘊生滅法，解悟世無常，甚深微妙法。」
聞世間四諦
五蘊生滅法
解悟世無常
甚深微妙法
我們能夠體會世間「四諦法」，是在佛法中很重要，佛法的基礎。人人學佛，假使沒有體會四諦道理，佛法，根本不知道，要往哪一個門入？為什麼要聽佛法，為什麼要學佛？所以，四諦的道理，我們人人要很珍惜，因為它是入佛法的門。
因為人生世間有很多，我們沒辦法瞭解，只是苦、心煩、驚惶、不自在，這種的心理很多不能安寧，受盡了種種心理狀況的困境，很困難，度不過，這樣的人生是佔大部分。若是再加上病痛的疾苦，這種病的本身，那種心、身，心會怕，疾病若無法好起來，那是不是最後一口氣吞下去，未來是什麼樣子？人生茫茫，往生後的境界是如何？將來是要往哪裡去？，心會驚惶。
又再加上了心理，那種貪、瞋、癡、驕傲、懷疑、嫉妒，很多很多在我們的內心，不斷來折磨我們。
看到別人成功，我們很不歡喜，這叫做嫉妒。聽到法，自己感覺這個法也沒有什麼，我懂的比他更深。這種對法生我慢心、生懷疑，這叫做邪思、邪見。人與人之間，還有名、利、明爭暗鬥，到底是為什麼呢？這叫做人生，無法去敍述很多。
一輩子，短短才幾十年，卻是可以受這麼多，不得安寧的身與心，這是苦不堪！人間這麼苦，一切都是以我為大，以「我」為中心，只在這個人我之中，這樣滾得團團轉。像在熱爐上的滾水裡，明明就是很熱、很燙，這麼苦難煎逼中，這樣只執著一個「我」。何必要這樣呢？看不開。
若是看得開，瞭解，法無我——原來，什麼時候是「我」呢？幾十年前，孩子時代的時候是「我」嗎？過去了，求不可得。幾天前，健康那個人是「我」嗎？我現在病痛了，健康也過去了。現在有病、有痛，照鏡子看看，年紀也已經有了，到底，拿來看看過去的相片，腦海中所想的年輕時，那些難道全都是我嗎？而我現在的「我」，又是什麼樣的「我」呢？
原來從佛法中去體會，這都是四大假合，在天地人間中，這種苦、空、無常，原來是無我。尤其是在無常，是時間在遷變，每天都會說，分秒，每一秒鐘過去，就不再回來了，何況是每一天呢？所以，每一秒鐘，都是我們每一個人，唯一的一秒鐘，每一天都是我們一生中，唯一的一天。
我們若人人可以體會到，時間若過去是不再回來，我們人生的過程，都是不斷，唯一唯一的時間，既然就是唯一的時間，我們怎能不會把握，這個唯一的時間？這念心，好的心產生起來，趕快把握起來，這個好事，日日行好事、時時造福人間，每一個時間，都可以與人人結好緣。這就是我們要瞭解法。
法的道理，在世間，我們要入這個法的門，就是要從「四諦法」。苦啊！知苦，才懂得要去瞭解，苦的源頭是從哪裡來？因為眾生造業、眾生共業。我們若是不趕快醒悟過來，我們還沉迷在凡夫的世界，若這樣，複製的煩惱愈來愈多，所以未來所受的苦難，會愈來愈重。
所以我們學佛就是要知道，苦的根源，來自「集」，集種種，這種在各人那個貪愛，人與人之間，日常與人的互相相處。看世間有多少，光是人的思想一偏差，造成了整個社會滿天風雨，雲密布。愈是權力愈大的人，一不小心，就是輕輕的，開口動舌，或者有心人舉手動足，這種會造成了，人間社會、國家等等的困擾，這種人間，真的是苦不堪。
而我們若懂得好好瞭解「集」，我們就如何來熄滅，熄滅了這個苦的根源。人人修心養性，端正行為，唯有人人的心收起來，人我是非，看清楚。很透徹瞭解道理的人，不會去做了錯誤的事，不會去說了錯話，唯有一項，如何去付出。
每天聽經之後，「願消三障諸煩惱，願得智慧真明了」，再來呢？「普願業障悉消除」，接下來呢？「世世常行菩薩道」。我們光是這四句，讓我們一輩子，不知道修得完否？我們這四句，是不是有在我們的日常生活、在人我當中發揮效用呢？我們是不是講經、聽經，都是說了就過去了，聽了就算了，對這個法沒有很用心？修
在世間要如何明哲保身，才能夠消三障諸煩惱？三障，貪、瞋、癡等等，開啟的煩惱，這就是人苦的根源，這叫做「集」，也就是眾生的無明煩惱。所以從「四諦法」，我們若能夠體會到「五蘊」，五蘊熾盛苦；就是色、受、想、行、識，五蘊，這五項合起來，去造作，那實在是像熱火在鍋下，鍋裡的水在滾，我們落入滾水中，那種熾盛，五味雜陳，都是在那個鍋中滾，這就是「五蘊」。
為了色，起了貪，貪念，貪得到的歡喜，貪不到的苦，得失的心，不論是對物質、名、利，或是財、色等等，都是在這個感受中。看到事情，想入非非，困擾了我們的心，多麼辛苦，所以，之後，色、受、想、行，開始就去造作了。本來就苦了，又再去行動，這個行動天長地久，生生世世六道之間，無不都在行蘊中。心靈的煩惱，非常微細的行蘊。
就像我們的身體這種新陳代謝，不斷地生滅，自己的身體不瞭解，所以這個行，行蘊，都在我們的身體裡面，不知不覺。指甲何時長的？常常手伸出來看，「我才剪而已，到底什麼時候又長了？」光在自己的身體，常常要去修剪，這什麼時候長了，不知道。
土地的草，什麼時候又變綠起來？才除草過而已，不知覺的事情很多。這就是微細的行蘊，不斷在運轉，在我們的身內、身外，就是這樣不斷在造作，我們都不知覺。
所以在這個「五蘊」之中，從色、受、想、行，歸納所造作的，歸納就是入於「識」之中，所以讓我們去來不自在，這叫做生滅。所以我們應該要覺悟，「解悟世無常」，一定要好好來「體解大道」。
這個道理，康莊的大路，菩提大直道。你若入人群，才知道人生的苦難，看別人的苦，覺悟我們自己的福，我們要趕快，在菩提直道行來的風光，去來的風光，我們才能夠清楚。
所以「甚深微妙法」，這世間的法，很深哦！離開世間，就找不到佛法。其實，佛陀覺悟，就是在人群中，找出了道理。苦的，我們解脫出來；樂的、歡喜的，我們投入去，要如何樂於行善，在這個善法中，我們不斷地循環。
看到世間不是永遠苦的，在苦中可以解脫、歡喜、行善、快樂，其實不是不可能。看看莫三比克還不是這樣嗎？在那個環境沒改變，不過人的心境改變了，人的心境，苦難人、貧困的人，忽然間心一轉，心靈財富，滿滿都是愛。那種的歡喜，心輪一轉，法輪轉；法來轉心輪，用這個方法，在苦難人群中付出，這是很微妙的法。
所以在人群中，用人間法，全都是苦，如何用佛法，去脫離那個苦難，這是《法華經》很重要的精髓。佛陀鼓勵我們行菩薩道，所以這就是希望人人，馬上就能得到「甚深微妙法」，法喜充滿，受大法樂，用這樣的力量去幫助人。
所以前段的(經)文，「昔於波羅奈，轉四諦法輪，分別說諸法，五眾之生滅」。
昔於波羅奈
轉四諦法輪
分別說諸法
五眾之生滅
《法華經 譬喻品第三》
在鹿野苑中，佛陀開始以苦、集、滅、道四諦法，四項真理，這樣來說法。當然，還是凡夫，凡夫五個人聽了三次，才瞭解佛陀所說的道理。何況芸芸眾生，根機不整齊，佛陀不得不這樣輾轉，不斷反覆「分別說諸法」。
所以，在「五眾之生滅」。昨天我們有解釋過「五眾」，要從人類來說的五眾，修行團體的五眾，還有在我們六道輪迴，五道輪迴就是，天、人、地獄、餓鬼、畜生，這是五道。但是，我們要將它轉過來，法的「五眾」，那就是五蘊：色、受、想、行、識。色、受、想、行、識合集會聚，造成了人生的苦難，在這個地方在生滅中。這就是我們要用心體會。
接下來這段(經)文說，「今復轉最妙，無上大法輪，是法甚深奧，少有能信者」。
今復轉最妙
無上大法輪
是法甚深奧
少有能信者
《法華經 譬喻品第三》
過去的「四諦法」，或者是說「五蘊法」，等等分別說，都是隨眾生的根機而說法。現在「今復轉最妙」，現在開始佛陀轉法輪，是轉最妙的法輪，是無上的大法輪。
佛陀向無量數的人說話，有緣的人，也無數輾轉在聽法，所以「輾轉聞勝妙法」。
輾轉聞勝妙法
立誓願轉法輪
深信隨喜、
隨順佛教
轉佛所教妙法輪
今復轉最妙
無上大法輪
修行，聽法是同時，但是真正體會，不一定同時，所以要不斷輾轉聽，聽聞勝妙法。若聽法，前前後後，「瞭解了，我要立弘誓願，我願意來轉法輪，將佛所說的法，我要趕快再轉給別人聽。」這種前後受法，前後瞭解，前後輾轉，這種「深信隨喜」。
「你瞭解了，我還不瞭解，不過你瞭解，我歡喜。」，這樣，很能夠互相勉勵，彼此隨喜，這就是要很有深信根的人，才有辦法看到別人成功，我們隨他歡喜，自己不放棄，還是向前前進，必定要有這樣。
所以「隨順佛教，轉佛所教妙法輪」。就像南非轉到莫三比克，這種輾轉相教，可以利益多少人，可以開多少的心門財富？可以讓多少苦難中的眾生，得救呢！所以這種的輾轉相教，這種妙法輪，這就是「今復轉最妙」。
「是法甚深奧，少有能信者」。要真正瞭解這個法，雖然輾轉在聽，真正能夠深深體會的人，真的是很不容易。所以「是法甚微妙」，因為它是甚深奧，很深。
這個「深」，是深在哪裡呢？這個法分析到「無我」來，那就是「一切皆空」，「無罣礙，無罣礙故」，就「無有恐怖」。這些法，要真正能夠到真空，還能不執著，那就是要體會「妙有」。滿心都是法，法的歡喜，帶入苦難的人群中去，不會受到苦難人群影響。這個法很深。
是法甚深微妙
甚是深奧
真空是其義
所知甚深奧
妙有實法
少有能信者
「所知甚深奧」，這個「妙有實法」真的是很少人有辦法，很深體會得到。所以各位菩薩，雖然是幾句話，其實道理是很深，我們將法，不要很輕視疏忽過去。所以「(聞)世間四諦，五蘊生滅法，解悟世無常，甚深微妙法」，這全都是很深微妙的法，但是，是不是困難？告訴大家，不困難。只要人人多用心。
聞法札記
「四諦法」很重要，是佛法的基礎，它是入佛法的門。
人生有八苦—生、老、病、死、求不得、怨憎會、愛別離、五蘊熾盛等。再加上五毒貪、瞋、癡、驕傲、懷疑、嫉妒，還有真是折磨。
看到別人成功，我們很不歡喜，這叫做嫉妒。聽到法，自己感覺這個法也沒有什麼，我懂的比他更深。這種對法生我慢心、生懷疑，這叫做邪思、邪見。人與人之間，還有名、利、明爭暗鬥，到底是為什麼呢？這叫做人生，無法去敍述很多。
一輩子，短短才幾十年，卻是可以受這麼多，不得安寧的身與心，這是苦不堪！人間這麼苦，一切都是以我為大，以「我」為中心，只在這個人我之中，這樣滾得團團轉。像在熱爐上的滾水裡，明明就是很熱、很燙，這麼苦難煎逼中，這樣只執著一個「我」。何必要這樣呢？看不開。
若是看得開，瞭解，法無我——原來，什麼時候是「我」呢？幾十年前，孩子時代的時候是「我」嗎？過去了，求不可得。幾天前，健康那個人是「我」嗎？我現在病痛了，健康也過去了。現在有病、有痛，照鏡子看看，年紀也已經有了，到底，拿來看看過去的相片，腦海中所想的年輕時，那些難道全都是我嗎？而我現在的「我」，又是什麼樣的「我」呢？
原來從佛法中去體會，這都是四大假合，在天地人間中，這種苦、空、無常，原來是無我。尤其是在無常，是時間在遷變，每天都會說，分秒，每一秒鐘過去，就不再回來了，何況是每一天呢？所以，每一秒鐘，都是我們每一個人，唯一的一秒鐘，每一天都是我們一生中，唯一的一天。
我們若人人可以體會到，時間若過去是不再回來，我們人生的過程，都是不斷，唯一唯一的時間，既然就是唯一的時間，我們怎能不會把握，這個唯一的時間？這念心，好的心產生起來，趕快把握起來，這個好事，日日行好事、時時造福人間，每一個時間，都可以與人人結好緣。這就是我們要瞭解法。
法的道理，在世間，我們要入這個法的門，就是要從「四諦法」。苦啊！知苦，才懂得要去瞭解，苦的源頭是從哪裡來？因為眾生造業、眾生共業。我們若是不趕快醒悟過來，我們還沉迷在凡夫的世界，若這樣，複製的煩惱愈來愈多，所以未來所受的苦難，會愈來愈重。
所以我們學佛就是要知道，苦的根源，來自「集」，集種種，這種在各人那個貪愛，人與人之間，日常與人的互相相處。看世間有多少，光是人的思想一偏差，造成了整個社會滿天風雨，雲密布。愈是權力愈大的人，一不小心，就是輕輕的，開口動舌，或者有心人舉手動足，這種會造成了，人間社會、國家等等的困擾，這種人間，真的是苦不堪。
而我們若懂得好好瞭解「集」，我們就如何來熄滅，熄滅了這個苦的根源。人人修心養性，端正行為，唯有人人的心收起來，人我是非，看清楚。很透徹瞭解道理的人，不會去做了錯誤的事，不會去說了錯話，唯有一項，如何去付出。
每天聽經之後，「願消三障諸煩惱，願得智慧真明了」，再來呢？「普願業障悉消除」，接下來呢？「世世常行菩薩道」。我們光是這四句，讓我們一輩子，不知道修得完否？我們這四句，是不是有在我們的日常生活、在人我當中發揮效用呢？我們是不是講經、聽經，都是說了就過去了，聽了就算了，對這個法沒有很用心？修
在世間要如何明哲保身，才能夠消三障諸煩惱？三障，貪、瞋、癡等等，開啟的煩惱，這就是人苦的根源，這叫做「集」，也就是眾生的無明煩惱。所以從「四諦法」，我們若能夠體會到「五蘊」，五蘊熾盛苦；就是色、受、想、行、識，五蘊，這五項合起來，去造作，那實在是像熱火在鍋下，鍋裡的水在滾，我們落入滾水中，那種熾盛，五味雜陳，都是在那個鍋中滾，這就是「五蘊」。
為了色，起了貪，貪念，貪得到的歡喜，貪不到的苦，得失的心，不論是對物質、名、利，或是財、色等等，都是在這個感受中。看到事情，想入非非，困擾了我們的心，多麼辛苦，所以，之後，色、受、想、行，開始就去造作了。本來就苦了，又再去行動，這個行動天長地久，生生世世六道之間，無不都在行蘊中。心靈的煩惱，非常微細的行蘊。
就像我們的身體這種新陳代謝，不斷地生滅，自己的身體不瞭解，所以這個行，行蘊，都在我們的身體裡面，不知不覺。指甲何時長的？常常手伸出來看，「我才剪而已，到底什麼時候又長了？」光在自己的身體，常常要去修剪，這什麼時候長了，不知道。
土地的草，什麼時候又變綠起來？才除草過而已，不知覺的事情很多。這就是微細的行蘊，不斷在運轉，在我們的身內、身外，就是這樣不斷在造作，我們都不知覺。
所以在這個「五蘊」之中，從色、受、想、行，歸納所造作的，歸納就是入於「識」之中，所以讓我們去來不自在，這叫做生滅。所以我們應該要覺悟，「解悟世無常」，一定要好好來「體解大道」。
這個道理，康莊的大路，菩提大直道。你若入人群，才知道人生的苦難，看別人的苦，覺悟我們自己的福，我們要趕快，在菩提直道行來的風光，去來的風光，我們才能夠清楚。
所以「甚深微妙法」，這世間的法，很深哦！離開世間，就找不到佛法。其實，佛陀覺悟，就是在人群中，找出了道理。苦的，我們解脫出來；樂的、歡喜的，我們投入去，要如何樂於行善，在這個善法中，我們不斷地循環。
看到世間不是永遠苦的，在苦中可以解脫、歡喜、行善、快樂，其實不是不可能。看看莫三比克還不是這樣嗎？在那個環境沒改變，不過人的心境改變了，人的心境，苦難人、貧困的人，忽然間心一轉，心靈財富，滿滿都是愛。那種的歡喜，心輪一轉，法輪轉；法來轉心輪，用這個方法，在苦難人群中付出，這是很微妙的法。
所以在人群中，用人間法，全都是苦，如何用佛法，去脫離那個苦難，這是《法華經》很重要的精髓。佛陀鼓勵我們行菩薩道，所以這就是希望人人，馬上就能得到「甚深微妙法」，法喜充滿，受大法樂，用這樣的力量去幫助人。
所以前段的(經)文，「昔於波羅奈，轉四諦法輪，分別說諸法，五眾之生滅」。
昔於波羅奈
轉四諦法輪
分別說諸法
五眾之生滅
《法華經 譬喻品第三》
在鹿野苑中，佛陀開始以苦、集、滅、道四諦法，四項真理，這樣來說法。當然，還是凡夫，凡夫五個人聽了三次，才瞭解佛陀所說的道理。何況芸芸眾生，根機不整齊，佛陀不得不這樣輾轉，不斷反覆「分別說諸法」。
所以，在「五眾之生滅」。昨天我們有解釋過「五眾」，要從人類來說的五眾，修行團體的五眾，還有在我們六道輪迴，五道輪迴就是，天、人、地獄、餓鬼、畜生，這是五道。但是，我們要將它轉過來，法的「五眾」，那就是五蘊：色、受、想、行、識。色、受、想、行、識合集會聚，造成了人生的苦難，在這個地方在生滅中。這就是我們要用心體會。
接下來這段(經)文說，「今復轉最妙，無上大法輪，是法甚深奧，少有能信者」。
今復轉最妙
無上大法輪
是法甚深奧
少有能信者
《法華經 譬喻品第三》
過去的「四諦法」，或者是說「五蘊法」，等等分別說，都是隨眾生的根機而說法。現在「今復轉最妙」，現在開始佛陀轉法輪，是轉最妙的法輪，是無上的大法輪。
佛陀向無量數的人說話，有緣的人，也無數輾轉在聽法，所以「輾轉聞勝妙法」。
輾轉聞勝妙法
立誓願轉法輪
深信隨喜、
隨順佛教
轉佛所教妙法輪
今復轉最妙
無上大法輪
修行，聽法是同時，但是真正體會，不一定同時，所以要不斷輾轉聽，聽聞勝妙法。若聽法，前前後後，「瞭解了，我要立弘誓願，我願意來轉法輪，將佛所說的法，我要趕快再轉給別人聽。」這種前後受法，前後瞭解，前後輾轉，這種「深信隨喜」。
「你瞭解了，我還不瞭解，不過你瞭解，我歡喜。」，這樣，很能夠互相勉勵，彼此隨喜，這就是要很有深信根的人，才有辦法看到別人成功，我們隨他歡喜，自己不放棄，還是向前前進，必定要有這樣。
所以「隨順佛教，轉佛所教妙法輪」。就像南非轉到莫三比克，這種輾轉相教，可以利益多少人，可以開多少的心門財富？可以讓多少苦難中的眾生，得救呢！所以這種的輾轉相教，這種妙法輪，這就是「今復轉最妙」。
「是法甚深奧，少有能信者」。要真正瞭解這個法，雖然輾轉在聽，真正能夠深深體會的人，真的是很不容易。所以「是法甚微妙」，因為它是甚深奧，很深。
這個「深」，是深在哪裡呢？這個法分析到「無我」來，那就是「一切皆空」，「無罣礙，無罣礙故」，就「無有恐怖」。這些法，要真正能夠到真空，還能不執著，那就是要體會「妙有」。滿心都是法，法的歡喜，帶入苦難的人群中去，不會受到苦難人群影響。這個法很深。
是法甚深微妙
甚是深奧
真空是其義
所知甚深奧
妙有實法
少有能信者
「所知甚深奧」，這個「妙有實法」真的是很少人有辦法，很深體會得到。所以各位菩薩，雖然是幾句話，其實道理是很深，我們將法，不要很輕視疏忽過去。所以「(聞)世間四諦，五蘊生滅法，解悟世無常，甚深微妙法」，這全都是很深微妙的法，但是，是不是困難？告訴大家，不困難。只要人人多用心。
Explanations by Master Cheng-Yan
Subject: The Dharma is Profound and Wondrous (解悟無常是法深妙)
Date: March.09. 2015
“Learn the Four Noble Truths of the world and the arising and ceasing of the Five Skandhas to realize the impermanence in the world and the extremely profound, subtle and wondrous Dharma.”
We must realize that the Four Noble Truths are a very important part of the Buddha-Dharma. They are the foundation of the Buddha-Dharma. When we learn the Buddha’s Way, if we do not comprehend the Four Nobel Truths, we will not even know where to begin learning, why we should listen to the Dharma or why we would become Buddhists. So, we must all cherish the Four Noble Truths because this is how we begin learning the Buddha-Dharma. There are so many things in life that we do not understand. Thus we face suffering, irritability, panic, unease, and our minds cannot be at peace. We experience all kinds of difficult emotions and it is very difficult to overcome them; much of our lives are consumed by these emotions. If we also suffer from physical illness, both our minds and bodies [are afflicted]. We will be afraid that we may not get better. Once we take our last breath, where will we go? Life is hazy and unclear. What will our future life be like? Where will we be reborn? We may feel panicked. In our minds we may also feel greed, anger, ignorance, arrogance, doubt and jealousy. These emotions can constantly [arise] in our minds to torment us. When other people’s success makes us unhappy, that is due to jealousy. When we hear teachings and feel, “This teaching is nothing special; I have a deeper understanding than this person,” this is our arrogance and doubt arising in response to the Dharma. These are deviant views and ways of thinking.
As people interact with each other, they may fight for recognition and gain, openly or in secret. What is it all for? This is how many people live. It is impossible to describe all of this. A lifetime is only a few short decades, yet we have to endure so much unease in our bodies and minds; this is unbearable suffering. This world is full of suffering because we put ourselves first, because everything revolves around our “self”. When we are embroiled in interpersonal conflicts, it is as if we are in a pot of boiling water. Clearly the state we are in is scalding hot, with suffering and hardship crushing us. This all comes from our attachment to “self”. Why do we put ourselves through this? We cannot let go. If we could let go, we would understand that there is no self. When did this “I” come to be?
Several decades ago, when I was still a child, was that “me”? That “I” is in the past; I cannot go back to it. Several days ago, when I was still in good health, was that “me”? I am sick right now, so my good health is in the past. I am now experiencing illness and pain, and when I look into the mirror, I see that I am old. When I look at my old photographs and recall my younger days, was that really “me”? And what kind of “I” am I now?
Through the Buddha-Dharma we can realize that everything arises from the temporary union of the four elements.Admidst this world’s suffering, emptiness and impermanence, there is fundamentally no self.
In particular, because of impermanence, everything changes with the passage of time.Every day we talk about minutes and seconds.Once a second passes, we cannot get it back, not to mention a whole day.So, the present second is the only second that each one of us has.Each day is the only day that we have in our lives.If all of us can truly realize that once time passes we cannot get it back, we will realize that the whole course of our lives is the passage of once-in-a-lifetime moments.
Since this is the only time we have, how can we not take advantage of every moment?When wholesome thoughts arise in our minds, we must quickly seize them.As for good deeds, we must do good deeds every day and create blessings for the world at all times.Every moment is a chance for us to form good affinities with everyone.This is why we must understand the Dharma.
The principles of the Dharma are in this world.If we want to enter the door to the Dharma, we must start with the Four Noble Truths.
Suffering!Only when we recognize suffering will we seek to understand where suffering comes from.It is because sentient beings create karma that we share collective karma.
If we do not quickly awaken, we will remain lost in the state of ordinary people and continue to give rise to more afflictions.Thus the suffering we will endure in future lives will become more severe.
By learning the Buddha’s Way we recognize that the source of suffering is “causation,” the accumulation of desires, cravings and [afflictive emotions] that arise during our interactions with people every day.
We can see this everywhere in the world.Once people’s thinking deviates, it can cause great disturbances in society, plunging it into darkness.For people who hold great power, a careless or offhand remark, or an intentional action, can create disturbances in society and the country.A world like this is one of unbearable suffering.
If we make an effort to understand “causation, ” we can find a way to extinguish it.To extinguish the source of suffering, we must cultivate our mind, refine our character and correct our behavior.Only by focusing our minds can we clearly understand interpersonal conflicts.Those who thoroughly understand the principles will not do the wrong things and will not speak the wrong words.The only thing they think of is how to benefit others.After listening to teachings every day, [we chant,].“I vow to eliminate the Three Obstructions and all afflictions. I vow to obtain wisdom and true clarity.”And next?“I vow to eliminate all karmic obstacles.”And then? “I will follow the Bodhisattva-path, life after life.“
Can these four vows be achieved in a single lifetime of spiritual cultivation?Are we applying these four verses in our daily living and in our interactions with other people?In this world, we need a clear understanding to protect ourselves.Only then can we eliminate the Three Obstructions and all afflictions.
The Three Obstructions, greed, anger, ignorance, and so on, all create afflictions, which are the source of all human suffering.
This is “carnation,” the ignorance and afflictions of sentient beings.So, from the Four Noble Truths, we can experience the truth of the Five Skandhas, the suffering of the raging Five Skandhas.Form, feeling, perception, action, consciousness come together to cause us to create [karma].They are like the burning fire under a pot.When the water inside the pot is boiling, we may fall into the boiling water.With that raging fire, all kinds of emotions will be boiling and churning.This is the Five Skandhas.
When we connect with form, greed arises.When we attain what we desire, we feel I happy, but when we cannot, we suffer; we worry over gain and loss.This applies to everything from material objects to fame, gain, wealth, sensual pleasure and so on. All this has to do with our feelings.
Then our imagination runs wild with our perceptions. This troubles our minds and creates suffering. So, after form, feeling, and perception is action. We begin to create karma. We were already suffering, yet we take action [which create more karma]. Our actions will have long-lasting effects. Life after life in the Six Realms, we cannot escape from the aggregate of action. The afflictions in our minds come from these incredibly minute and subtle changes. Similarly, metabolism is occurring in our bodies, as [cells] continue to arise and cease. But we do not even understand our own bodies, so even though the infinitesimal changes of the aggregate of action are happening in our body, we are unaware of them. When did my fingernails grown long? Often, when I took at my hands, [I think,] “I just clipped them. When did they grown long again?”
Our bodies require constant grooming. When did these get so long? We do not know. As for the grass, when did it turn green again? We just recently cut the grass. There are many things we are unaware of. This is how subtle the aggregate of action is; it is an endless series of infinitesimal changes. So, both inside and outside of our bodies, we continue to create karma of it.
So, the Five Skandhas take us from form, feeling and perception to action. In the end, the karma we create will be stored in our “consciousness”. Thus we are unable to come and go freely in life. This is arising and ceasing. We must become awakened so we can “realize the impermanence in the world”. We must thoroughly “comprehend the great path”. This is the principle [behind] walking the great broad and direct Bodhi-path. Only by going among people can we understand the suffering in life. When we see other people’s suffering, we awaken to our won blessings. We must promptly walk the direct Bodhi-path so we can clearly understand the scenery along it.
This is “extremely profound, wondrous Dharma”. The workings of the world are very profound. Apart from this world, we will be unable to find the Buddha-Dharma. Actually, the Buddha attained enlightenment by seeking principles among the people. We liberate ourselves from what brings suffering so that we can devote ourselves to what makes us happy. How can we take joy in doing good deeds? We must remain in this virtuous cycle.
The world will not always be full of suffering. Amidst suffering, we can find liberation. We can be happy and do good deeds; this is not impossible. Isn’t this the case in Mozambique? The environment there has not changed, but people’s mindset have. When the mindset of those who are poor and suffering suddenly changed, they found their spiritual wealth; their hearts were filled with love. This kind of happiness [arises] when the wheel in people’s minds turn; this is the Dharma-wheel turning. The Dharma can turn the wheels in people’s minds and give them a way of helping others who are suffering. This is very subtle and wondrous Dharma.
So, when we are among people, we apply the Dharma for the world. Everything is suffering. How do we apply the Buddha-Dharma to transcend that pain and suffering? This is an important essence of the Lotus Sutra. The Buddha encouraged us to walk the Bodhisattva-path. He hoped that, by doing this, we could all immediately attain the “extremely profound”, and be filled with Dharma-joy from the Great Dharma. This gives us the strength to help others. The previous passage states,
“Long ago in Varanasi, You turned the Dharma-wheel of the Four Noble Truths, distinctly teaching various Dharma such as the arising and ceasing of the five groups.”
In Deer Park, the Buddha began to teach suffering, causation, cessation and the Path, the Four Noble Truths. With these four truths, He taught the Dharma. Of course, the five bhiksus were ordinary people, so they had to hear it three times before they understood the Buddha’s teachings. This is to say nothing of the multitudes of others with varying capabilities. He had to repeatedly and He had to repeatedly and “distinctly teach various Dharma”.
So, [He taught] “the arising ad ceasing of the five groups”. Yesterday we explained the “five groups” as five groups of humans, five groups of spiritual practitioners, or, as we transmigrate in the Six Realms, the five realms, heaven, human, hell, hungry ghost and animal. These are the five realms. But when we look at them another way, in the Dharma, the “five groups” are form, feeling, perception, action, consciousness. When these Five Skandhas come together, they create suffering in people’s lives, and this is where arising and ceasing takes place. This is what we must mindfully comprehend. The next passage states,
“Now, again, you turn the most wondrous unsurpassed, great Dharma-wheel. This Dharma is very profound and mysterious. These are few who can believe it.”
Everything from the Four Noble Truths to the Five Skandhas are distinct teachings of the Dharma. They were taught according to the capabilities of sentient beings. “Now, again, You turn the most wondrous [Dharma-wheel].” Now, the Dharma-wheel that the Buddha had begun to turn was the most wondrous Dharma-wheel, the unsurpassed and great Dharma-wheel. The Buddha spoke to countless people and those who had affinities with Him also listened to the Dharma over and over. So, “They repeatedly listened to the supreme, wondrous Dharma.”
They repeatedly listened to the supreme, wondrous Dharma and made the great vow to turn the Dharma-wheel. With deep faith, they rejoiced in others and followed the Buddha’s teachings to turn the Dharma-wheel of the Buddha’s wondrous Dharma. “Now, again, You turn that most wondrous, unsurpassed, great Dharma-wheel.”
We engage in practice and listen to the Dharma at the same time, but we may not truly comprehend it at the same time. So, we must listen over and over to the supreme, wondrous Dharma. When people hear the Dharma, they eventually say, “I understand it; I want to make the Great Vows. I am willing to turn the Dharma-wheel and pass on the Buddha’s teachings to others.” People accept the Dharma at different times, understand it and pass it on at different times. Then “with deep faith, they rejoice for others.”
“You understand it, but even though I do not, I am happy that you do.” This is how we can encourage each other and rejoice with each other. Only those with very deep faith are able to see others achieve success and rejoice for then without giving up themselves. We must continue to advance forward; we must have this state of mind.
We should “follow the Buddha’s teachings to turn the Dharma-wheel of the wondrous Dharma. For example, [volunteers in] South Africa passed it on to those in Mozambique. This is how we continue to pass it on. How many people can we benefit it? How many doors to spiritual wealth can we open? How many suffering sentient beings can we save?
As we continue to pass on teachings, we are turning this wondrous Dharma-wheel. “Now, again, You turn the most wondrous [Dharma-wheel]. This Dharma is very profound and mysterious. There are few who can believe it.”
To truly understand this Dharma, we must listen over and over. To attain a deep realization of this Dharma is truly not easy. “This Dharma is extremely subtle and wondrous.”
It is extremely profound and mysterious. What makes it profound? When we analyze things until there is “no-self,” we realize “everything is empty [in nature].” “The mind is without hindrances; there are no hindrances, therefore there is no fear.” To really understand the Dharma of true emptiness, we must not have any attachments. Then we must comprehend
wondrous existence.” Then our hearts will be filled with the Dharma which we being with us among suffering people. We will not be influenced by them at all, so this Dharma is very profound.
This Dharma is extremely profound, subtle and wondrous: It is very wondrously profound. Its meaning is true emptiness. As for such extremely, wondrously profound. True Dharma of [wondrous] existence, very few can believe it.
“As for such wondrously profound [Dharma]…” Only a very small number of people can attain a deep realization of the True Dharma of [wondrous] existence. So, dear Bodhisattvas, although these are just a few sentences, they actually contain very profound principles. Everyone, we must take the Dharma very seriously. “[Learn] the Four Noble Truths of the world and the arising and ceasing of the Five Skandhas to realize the impermanence in the world and the extremely profound, subtle and wondrous Dharma.” This is all extremely profound, subtle and wondrous Dharma. But is it difficult [to understand]? Let me tell you, it is not difficult, as long as we are always mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment