20150323《靜思妙蓮華》以譬喻得解(第527集)
（法華經•譬喻品第三）
⊙「天長地久有法則，體解蘊行真諦理，智慧海藏無量義，微渧先墮淹欲塵。」
⊙「爾時，佛告舍利弗：我先不言諸佛世尊，以種種因緣、譬喻、言辭方便說法，皆為阿耨多羅三藐三菩提耶。」《法華經 譬喻品第三》
⊙「是諸所說，皆為化菩薩故。然舍利弗！今當復以譬喻更明此義，諸有智者以譬喻得解。」《法華經 譬喻品第三》
⊙舍利弗從因緣入道，體佛心化法入群，皆以種種因緣、譬喻言辭，說菩薩法。
【證嚴上人開示】
這次颱風，幾天來，心就像颱風天一樣，很沉悶、很擔憂，有幾次會想起了，做人很苦啊！不只是人、事、物等等的應對辛苦，天地之間萬物的興衰，也是讓我們很擔憂，天下不調，出自人心不調，什麼時候才能真正，我們的心與法合而為一，天地調和，人心調順？不過，只要人人的心一轉，天地的循環也會比較順暢，所以「天長地久有法則，體解蘊行真諦理，智慧海藏無量義，微渧先墮淹欲塵」。
天長地久有法則
體解蘊行真諦理
智慧海藏無量義
微渧先墮淹欲塵
時間長，很長，以佛經的解釋時間，不是我們凡夫智力，有辦法去測量時間的數字。所以是天長，地久，到底大地的時間，來自何時？雖然現在的科學家，一直要去探究，這片大地、這顆地球，到底是幾十億萬年？我想，這都不是很重要。最重要的，我們要知道天長地久，它一定有法則，這個法則與人的規則，應該是共同一體，只是長久差別。
人生，小乾坤，小乾坤的時間短暫，看眾生的業力。天人，除了忉利天，還有兜率天、還有他化自在天，很多很多「天」。
這麼多的「天」，與地球同一個太陽系的軌道，它的行星的距離不同，所以也有繞了一次的太陽，就已經是我們人間，一百六十多年；這只是在一個大宇宙的，一個小角落而已。不同的星球，不同的時間，何況大宇宙，空間那麼大，無量數的太陽系，無量數的世界。
佛陀的智慧，他已經體解大道。蘊行，每一個，各個的世界，我們光說在最近的，四天王天距離我們最近，接下來就是忉利天，四天王天的一天，也是人間的五十年，何況忉利天，我們的一百年。當然還有其他，其他世界，它的年、時間，和我們絕對是不同。
因為太陽系也有(水星)，以太陽這樣轉一圈，才八十八天而已，也有二百四十多天，在地球，就是排在第三長，三百六十五天，再下去，這樣一直下來，離太陽愈遠，它繞一圈，時間就愈長；它一定要在它的軌道轉，絕對不能亂掉了它的次序，這樣天地平安，各就各位。
我們常常說，要用很感恩的心。抬頭看天，有雲，若能夠風雨順調，對大地就利益；大地平安，因為四大調和，那就是五穀雜糧豐富，養天地萬物。所以常常會告訴大家，我們應該敬天愛地。
佛陀來人間，無非就是要，開啟我們的智慧，不是每天的生活，為三餐、為享受，這樣懵懵懂懂過日子。除了知道人間日夜起落，我們就要知道地球順暢運轉。了解了，它的運行，我們要很了解。
所以，你們坐在我的對面，看到我的後面（編按：主堂宇宙弧牆），看，一片的天空，宇宙的一角，看到是太陽系的行星。無非也就是要讓大家知道，我們日日面對的是宇宙之間，我們的智慧海藏應該要打開，不是只在我們的小腦筋，了解我們身體的範圍外，人、事、物，這我愛、那我貪。那種的小情愛，在腦海裡纏著，那是苦不堪啊！
所以我們必定要體會，「體解蘊行」。這個蘊行，在天體間有行星繞著太陽，包括地球在內，那麼在我們的身體上，我們也是有我們的自然法則，所以在生、老、病、死，每個人的生理中，都有新陳代謝，這也是一種蘊行。
這個「蘊」，我們的受、想、行、識，這都是在「行」中；這字「行」是這麼的微細。我們所看到的形形色色，現在看起來很美的東西，明天、後天，三、五天後，再看到的那個花、草，已經是枯萎了、凋謝了。花變色了，花容變色，不是五天後的事情，是現在這個時候開始，它已經就是在行蘊中，慢慢慢慢，進入凋零，凋謝的埘候。
所以，行蘊在我們身上，新陳代謝中。卻是有一樣，是永遠的，不增不減，我們要趕快找得到的，那就是真如本性。真如本性，是永遠永遠存在，不受行蘊所控制，它就是無始無終，人人本具真如本性。所以，我們要智慧海藏，除了「體解行蘊的真諦理」，我們這個諦理，應該我們趕緊納入智慧海藏。
釋迦佛覺悟，他的覺悟是經過了，累生累世、累劫，生生世世要學；每一尊佛的道場中學，「學而時習」，來人群，入人群中行菩薩道。人間，很多的行蘊，形形色色，有各種皮膚不同的人類，各人的想法不同，造作不同的業。觀念、思想，不斷隨著外面的境界，這樣受盡了煩惱苦磨，這都是在行蘊中。
這個行蘊的歸納就是在「識」。這個識，我們還是在凡夫識之中，在六識去分別、在七識思量、第八識隱藏起來，萬般帶不去，第六識沒作用，第七識已經歸納給第八識了，所以第八識，它就是藏識，這個藏識，我們就是帶去。
佛，諸佛菩薩，他們的心境真的是用，很長、很長的時間，不斷學。倒駕慈航再來人間，看眾生的行蘊，所以，已經慢慢去體會真理，所以「智慧海藏」，將心與天體合一，瞭解了人間事，看了人間的法則，就是這樣，人間的法則充滿了煩惱，隨著生滅、隨著生死。
每一次若說：「師父，我年紀大了。」「自然法則。」「師父，我生病。」「自然法則啊。」「師父，我的人生……」「自然法則啊！」無可奈何，要瞭解自然的法則，所以這就是「智慧海藏」，有很多我們還要學的。希望我們所學的，能夠回歸到智慧海藏，納入我們的腦海中，讓我們回歸真如的本性，無生無滅、無始無終，真如的本性，所以在這裡面含著無量義。
所以《無量義經》就這樣說，「微渧先墮，以淹欲塵。」人人的心真的不調和，乾旱了，沒水，無明風一吹，風沙就「蓬蓬颺」了。所以，佛陀(的)法，需要在人間，哪怕是一點一滴，就是微渧先墮，微濄先墮，一點一點的雨露在大地，天地之間，雖然地上有風沙，有了濕潤，有法水這樣濕潤一下，自然它就不會，無明風微微一陣，風沙就起。我們現在學佛就是要有這樣，大地的乾燥，要趕快坦開我們的心胸來接受(法水)，雖然微微、小小的露水，對我們也很有用。
各位，「天長地久有法則，體解蘊行真諦理」，我們要好好去體解，這個蘊，行蘊，集了多少的煩惱，在破壞我們的人生、天地。我們若不去瞭解，不及時把握，永遠都是一陣風一吹來，無明、灰塵，就看不到我們的前途了，未來我們是要往哪裡去？要從哪裡來？
有一則故事：佛陀在王舍城時，開始講經，看到邊緣的地方，一位老比丘，聽經打瞌睡，腳伸得長長的。佛陀很感慨啊！再看到在一個角落，比較近佛的角落，一個孩子七、八歲，小沙彌，坐得很端正，很用心在聽法。
佛陀看到這個境界，話機一轉，就說：「諸比丘，來，你們有看到嗎？那位老比丘，雖然在道場裡聽法，其實他的現在與龍蛇糾纏。心在龍與蛇中，看看這個孩子，現在他體會『四諦法』，行在『四正勤』中，所以這個孩子已經道心成就。」這是短短的一個故事，是佛陀講經裡面，應境說法。
所以我們要瞭解，天長地久，到底法有多少？在我們的身邊，無不都是受法者，無不都是懈怠者，我們的心境都不同。有的人很認真，聽了之後，法入心；有的聽法看來是認真，但是心境行蘊又是如何？是不是執著煩惱，在那個行蘊中在轉呢？這是大家要自我反觀自性。，
前面(經文)就是這樣說，「爾時，佛告舍利弗：我先不言諸佛世尊，以種種因緣、譬喻、言辭方便說法，皆為阿耨多羅三藐三菩提耶。」這就是佛陀這樣說過。
爾時佛告舍利弗：
我先不言諸佛世尊
以種種因緣、
譬喻、言辭
方便說法
皆為阿耨多羅
三藐三菩提耶
《法華經 譬喻品第三》
接下來這段(經)文，「是諸所說，皆為化菩薩故。然舍利弗！今當復以譬喻更明此義，諸有智者以譬喻得解。」
是諸所說
皆為化菩薩故
然舍利弗
今當復以譬喻
更明此義
諸有智者
以譬喻得解
《法華經 譬喻品第三》
看本文，好像很瞭解。佛陀他過去用，譬喻、方便、言辭來說法，現在同樣雖然回歸一乘法，卻是人人的根機，還未很全都整齊，雖然也已經不少人，因為在這法華會體解大道，不過，還有人還不太瞭解，還是要用心。
就像舍利弗是從因緣入道。還記得舍利弗，如何進來僧團嗎？是因為馬勝比丘，他請教馬勝比丘：「到底您的師父怎麼教您？您能有這麼的端莊、莊嚴的形態，讓我們看了就很歡喜？」馬勝比丘回答的是什麼，你們記得嗎？「一切因緣生，一切因緣滅，我佛大沙門，常作如是說。」世間的事，所有的法，無不都是要為我們解釋，一切因緣生，一切因緣滅，佛陀的道理，如何來滅這個已生的煩惱呢？舍利弗就是「因緣」這二字，讓他體悟到，所以舍利弗是因緣入道。
舍利弗
從因緣入道
體佛心化法入群
皆以種種因緣
譬喻言辭
說菩薩法
「體解佛心，化法入群」。現在已經佛陀在法華會，他更再體會佛心，瞭解了佛的心態、瞭解了大道理。佛的心態，智慧海藏，無不都是希望人人，能夠體悟這個真理。不過眾生凡夫根機鈍劣，所以一定要用很長久的時間。
這「皆以種種因緣」。佛所說的種種因緣，舍利弗體悟了。而且(講)因緣，是不是就能瞭解？還要在因緣中，也要用譬喻、言辭，要用種種、種種的譬喻。對老人要說老人聽得懂的話。老人已經經過了歷盡風霜，世間的事很多，所以你必定要將老人，所差不多知道的世間事，佛陀要應老人的根機，老人現在最需要的，身體的健康，而要知道他的人生的過來，又要如何能瞭解未來的過去？這就是老人想要知道的，人間事與出世間法。那就要用心，用種種的方法，來譬喻，譬喻你的孩子、你的媳婦，譬喻……很多，他的人生經歷。若是對孩子就又不同了。
所以佛陀要三根普被，老、中、少全部，佛陀都要用智慧對待人人，同樣這樣的道理，卻是用不同樣的境界來譬喻，這說菩薩法。菩薩法就是行善，行善法、去惡法。因為這是人間，在人間說人間法，從人間法體會，要如何脫離，人間這種煩惱的道理，叫做出世間法。沒有其他的路，人人就是行在菩薩道中，這叫做一乘法。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Attain Understanding through Analogies (以譬喻得解)
Date: March.23. 2015
With the recent typhoon (Usagi), for these past few days, my heart has felt like it is in a typhoon; I have been heavy-hearted and worried. More than once, I have thought, “Humans suffer so much!” Not only is it difficult to interact with people and deal with matters and objects, the prospering and declining of things in the world can also cause us to feel very troubled. The imbalance in the world arises from the imbalance in people’s hearts and minds. When can our minds truly be one with the Dharma so that nature and our hearts can be in harmony? As long as people can change their mindset, environmental conditions can become favorable.
“For as long as heaven and earth have existed, there have been natural laws. Experience and realize the true principles of the aggregate of action. The ocean of wisdom contains infinite meanings. First let fall drops of dew to immerse the dust of desire.”
We are talking about a long period of time. Based on the explanation of time in the sutras, we ordinary people do not have the wisdom or a way to measure this amount of time. So, this is “for as long as heaven and earth have existed.” Just how long has the earth existed? Today’s scientists continue their research to figure out exactly how many trillions of years our planet has existed. I do not think that number is very important. The most important thing is that we know that for as long as the world has existed, it has had its natural laws. The principles of heaven and earth and the rules we humans follow should be the same thing. The difference is in how long each lasts.
A human life is like a microcosm. This microcosm only lasts for a short time. Consider the karma of sentient beings. Heavenly beings, other than those born in Trayastrimsa Heaven, may be born in Tusita Heaven or in Mahesvara Heaven, or in any of the many other heavens. There are so many heavens. The other planets orbiting in the same solar system as the Earth all vary in their distance from the Sun. There is a planet whose revolution around the Sun takes over 160 Earth years. In just this tiny corner of the immense universe, time is calculated differently on different planets, to say nothing of the rest of the vast universe, where there are countless other solar systems and countless other worlds. The Buddha, in His wisdom, already comprehended the great path and the aggregate of action. There are many different realms, even just talking the closest ones for example. The heaven of the Four Heavenly Kings is the closest to the human realm, followed by Trayastrimsa Heaven. One day in the heaven of the Four Heavenly Kings is the same as 50 years in the human realm, while one day in Trayastrimsa Heaven is the same as 100 years in the human realm.
In addition, as I just mentioned, on other worlds, years and time would definitely be calculated differently than they are here. In our solar system there is a planet, Mercury, that makes one revolution around the Sun in only 88 Earth days. [Venus] makes one revolution in around 240 days. Earth takes the third shortest amount of time, 365 days. And so it goes for the other planets. The farther away from the Sun, the longer it takes to make one revolution. The planet must adhere to its orbital path and cannot deviate from its course in the slightest. Thus everything remains in its right place.
So, we always say that we must be very grateful.When we look up at the sky, we see clouds.The right amount of wind and rain benefits the land.The land is [free of disasters] when the four elements are in balance.The harvest of crops will also be abundant, and everything on earth will be nourished.
Therefore, I always tell everyone that we should respect and care for the earth.The Buddha comes to this world for the sole purpose of helping us unlock the wisdom in our minds.We must not live every day simply for the sake of getting by or enjoying empty pleasure, thus passing our days in confusion daze.In addition to knowing about the cycle of day and night, we must understand how it relates to the smooth rotation devolution of the Earth.
We must comprehend its motion.
As you all sit before me, behind me you can see [the image of a starry sky].This is just one small corner of the universe.What you see are the planets in the solar system.It is there to help remind us that as we face the universe every day, we should open up what is stored in our ocean of wisdom.We cannot just limit ourselves to our minds’ understanding of the people, matters and objects in our immediate surroundings.“I crave this,” or “I covet that”.These limited and unenlightened affections will entangle our minds and cause unbearable suffering.
We must experience and realize the principle of the aggregate of action all the planets that orbit the Sun, in clouding the Earth.
The same principles apply to our bodies.We are also subject to the laws of nature; thus we experience birth, aging, illness and death.In the workings of the body, the new is constantly replacing the old.Metabolism is a form of the aggregate of action.
The aggregates are our feelings, perceptions, action and consciousness.All these undergo infinitesimal changes.So, “action” is really this subtle.Things of all colors and shapes may look very beautiful to us right now.But tomorrow, the day after or three to five days from now, when we look at the same flowers and grasses they will have already dried up and withered.The flowers change in color.This change is not something that happens five days in the future.It is happening right now.They are undergoing the aggregate of action and their petals are slowly beginning to wither and fall.
The aggregate of action in our body is the process of metabolism.
But there is one thing that is forever the same and will neither grow nor diminish.It is something that we must quickly find.This is our intrinsic Buddha-nature.
Our true, intrinsic nature will exist forever, unaffected by the aggregate of action.It is without beginning or end.All people intrinsically have this Buddha-nature.So, our wisdom must be as deep and vast as the ocean.
In addition to experiencing and realizing the truths of the aggregate of action, we must absorb these principles into our ocean of wisdom.Sakyamuni became enlightened after accumulating lifetimes and kalpas [of practice].He had to learn in every lifetime.After learning from each Buddha, he had to constantly practice to walk the Bodhisattva-path.
In the world, the aggregate of action [takes many forms].We see people of every description, of many different skin tones.They all have different ways of thinking and each person creates different kinds of karma.Their perspective and thinking change endlessly along with external conditions, thus they end up tormented by afflictions.All of this is due to the aggregate of action.
[The results of] the aggregate of action end up stored in our consciousness.We are still led by our unenlightened consciousnesses.The Six Consciousnesses discern, the seventh consciousness thinks and the eighth consciousness stores.We cannot take anything with us when we die.The Sixth Consciousnesses will not function, and whatever is in the seventh returns to the eighth consciousness.So, the eighth is the storehouse consciousness, and this is what we take with us when we die.
The mindset of the Buddha and of all Bodhisattvas is truly to use this long, long time to constantly learn and steer the ship of compassion back to this world. They observe the aggregate of action of all beings, so they have gradually realized true principles. With the ocean of our wisdom, we can unite our minds with the universe to understand the workings of the world and observe the laws of nature. This is how they are; the laws of nature fill us with suffering as we experience arising and ceasing, birth and death.
Every time someone says to me, “Master, I am old”. [I say], “This is a law of nature”. “Master, I am ill”. “This is a law of nature”. “Master, my life is…”. “This is a law of nature”. There is nothing to be done; we must understand the laws of nature. Then we can keep this in our ocean of wisdom. There is so much more we must still learn. I hope that what we learn can be added to our ocean of wisdom, taken into our minds to help us return to our intrinsic Buddha-nature. It does not arise or cease, begin or end; that is our intrinsic nature.
Contained within it are infinite meanings. The Sutra of Infinite Meanings states, “First, let fall drops of dew to immerse the dust of desire”. The human mind is truly out of balance. It is dry and arid. When the wind of ignorance blows, sand flies through the air. This is why the Buddha-Dharma is needed in this world, even if it is but one drop, those small drops of dew that fall. When these drops fall to earth, even though there is dust on the ground, once there is some moisture, once the dust is moistened by Dharma-water, naturally if the slightest wind of ignorance blows the dust will not fly about. This is what needs to happen when we learn the Buddha’s Way.
The field of our mind is very arid, so we must quickly open our hearts to receive [this Dharma-water]. Even tiny drops of dew will be of great use to us. “For as long as heaven and earth have existed, there have been natural laws. Experience and realize the true principles of the aggregate of action”. We must make an effort to realize how the aggregate of action leads us to accumulate so many afflictions that cause harm to our lives and the natural world. If we do not understand the aggregate of action and do not make good use of every moment, whenever the wind of ignorance blows, dust will fly up and obscure our way forward. Where will we go in the future? Where did we come from?
There is a story about a time when the Buddha was teaching at City of House of Kings. At the edge of the crowd, there was an old bhiksus who had dozed off, with his feet stretched out before him. The Buddha felt saddened. Then He saw, at a spot closer to Him, a child of seven or eight years, sitting properly and listening mindfully. When the Buddha saw this scene, He changed the focus of the teachings and said. “Bhiksus, do you see what is happening? Even though the elderly bhiksus is listening to the Dharma here, he is actually struggling with nagas and snakes. His mind is tangled up with them. Then consider this child. Right now he is realizing the our Noble Truths and practicing the Four Right Efforts, so this child has already fulfilled his spiritual aspirations”. This is but a very short story from the time that the Buddha was teaching; it shows how He taught according to conditions.
We must understand that for as long as heaven and earth have been here, there must be so much Dharma! We are surrounded by people who are accepting the Dharma and people who are indolent. Everyone’s state of mind is different. Some people are very earnest and take the Dharma to heart after the hear it. Some people look earnest as they listen, but their state of mind is constantly changing. Are they clinging to their afflictions, trapped in the aggregate of action? We must reflect on whether we are also the same.
The previous sutra passage states, “At that time, the Buddha told Sariputra, I did not at first talk about it, but don’t all Buddhas, the World-Honored Ones, teach the Dharma by means of various causes and conditions, analogies, expressions and skillful means, all for the sake of Anuttara-samyak-sambodhi?”
This was how the Buddha expounded the Dharma. The next passage states, “All of these teachings are for the sake of teaching the Bodhisattva Way. However, Sariputra, I shall now make use of analogies again in order to further clarify what I mean, for all those who are wise can attain understanding through parables”.
Looking at this text, we can clearly see that the Buddha had, in the past, taught the Dharma with analogies, skillful means and expressions. Though He was now returning to the One Vehicle, everyone’s capabilities were still on different levels. Although there were many who had already comprehended the great path because they were at the Lotus Dharma-assembly, there were still some who did not really understand He had to carefully find a way to teach this.
Sariputra, for example, entered the path through [teachings on] causes and conditions. Do you recall Sariputra came to be a part of the Sangha? It was because of Bhiksu Asvajit. He respectfully asked Bhiksu Asvajit, “what did your master teach you that gave you such a proper, dignified demeanor? Just the sight of you brings happiness.” Do you recall Bhiksu Asvajit’s response? “All things arise due to causes and conditions. The Buddha, the Great Sramana, always teaches this.”
All things in the world, and all teachings are helping to explain to us that, “All things arise due to causes and conditions.” What principles did the Buddha teach to help eliminate afflictions that have already arisen? “Causes” and “conditions” are the two words that helped him to realize this answer. So, Sariputra entered the Path through [teachings about] causes and conditions.
Sariputra entered the Path through [teachings about] causes and conditions. He realized the Buddha’s intent in teaching the Dharma among all beings. with all these various causes and conditions, analogies and expressions, the Buddha was teaching the Bodhisattva Way.
“He realized the Buddha’s intent in teaching the Dharma among all beings.”
With the teachings at the Lotus Dharma-assembly, a Sariputra gained a deeper realization of the Buddha’s of mind as well as the great principles. In His mind and His ocean of wisdom, the Buddha wants nothing more than for everyone to realize the true principles.
However, ordinary beings have limited capabilities so He has to spend a very long time using “various causes and conditions.” Through the teachings of causes and conditions, Sariputra attained realizations. But can teachings on causes and conditions along bring about understanding? Within teaching about causes and conditions the Buddha drew on analogies and other teachings. He had to teach with many parables and analogies. When speaking to the elderly,we must teach them in a way they can understand. They have already weathered the storms of life and experienced many things in this world, so we must learn all we can from them about the workings of the world. The Buddha taught according to their capabilities, knowing what they need most at this point is good health and to have a way of contemplating their lives and thus understanding what is in their future. This is what the elderly desire to know, the workings of this world and how to transcend it. This is why the Buddha took great care and drew kinds of analogies for them he used their child or daughter-in-law or their many life experiences to come up with many analogies.If He was teachings children, it would be different. So, the Buddha spoke to people of all capabilities; whether elderly, middle-aged or young, He exercised wisdom when speaking to them. To teach them the same principle, He would use different analogies. This was to teach the Bodhisattva Way. The Bodhisattva Way is about doing good deeds and eliminating unwholesome things.
Because we live in this world, ways for living in the world must be taught. Through these teachings, we realize the principles of how to liberate ourselves from afflictions. This is considered world-transcending Dharma. There is no other path; everyone must walk this Bodhisattva-path. This is the One Vehicle Dharma. To do this, 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）
⊙「天長地久有法則，體解蘊行真諦理，智慧海藏無量義，微渧先墮淹欲塵。」
⊙「爾時，佛告舍利弗：我先不言諸佛世尊，以種種因緣、譬喻、言辭方便說法，皆為阿耨多羅三藐三菩提耶。」《法華經 譬喻品第三》
⊙「是諸所說，皆為化菩薩故。然舍利弗！今當復以譬喻更明此義，諸有智者以譬喻得解。」《法華經 譬喻品第三》
⊙舍利弗從因緣入道，體佛心化法入群，皆以種種因緣、譬喻言辭，說菩薩法。
【證嚴上人開示】
這次颱風，幾天來，心就像颱風天一樣，很沉悶、很擔憂，有幾次會想起了，做人很苦啊！不只是人、事、物等等的應對辛苦，天地之間萬物的興衰，也是讓我們很擔憂，天下不調，出自人心不調，什麼時候才能真正，我們的心與法合而為一，天地調和，人心調順？不過，只要人人的心一轉，天地的循環也會比較順暢，所以「天長地久有法則，體解蘊行真諦理，智慧海藏無量義，微渧先墮淹欲塵」。
天長地久有法則
體解蘊行真諦理
智慧海藏無量義
微渧先墮淹欲塵
時間長，很長，以佛經的解釋時間，不是我們凡夫智力，有辦法去測量時間的數字。所以是天長，地久，到底大地的時間，來自何時？雖然現在的科學家，一直要去探究，這片大地、這顆地球，到底是幾十億萬年？我想，這都不是很重要。最重要的，我們要知道天長地久，它一定有法則，這個法則與人的規則，應該是共同一體，只是長久差別。
人生，小乾坤，小乾坤的時間短暫，看眾生的業力。天人，除了忉利天，還有兜率天、還有他化自在天，很多很多「天」。
這麼多的「天」，與地球同一個太陽系的軌道，它的行星的距離不同，所以也有繞了一次的太陽，就已經是我們人間，一百六十多年；這只是在一個大宇宙的，一個小角落而已。不同的星球，不同的時間，何況大宇宙，空間那麼大，無量數的太陽系，無量數的世界。
佛陀的智慧，他已經體解大道。蘊行，每一個，各個的世界，我們光說在最近的，四天王天距離我們最近，接下來就是忉利天，四天王天的一天，也是人間的五十年，何況忉利天，我們的一百年。當然還有其他，其他世界，它的年、時間，和我們絕對是不同。
因為太陽系也有(水星)，以太陽這樣轉一圈，才八十八天而已，也有二百四十多天，在地球，就是排在第三長，三百六十五天，再下去，這樣一直下來，離太陽愈遠，它繞一圈，時間就愈長；它一定要在它的軌道轉，絕對不能亂掉了它的次序，這樣天地平安，各就各位。
我們常常說，要用很感恩的心。抬頭看天，有雲，若能夠風雨順調，對大地就利益；大地平安，因為四大調和，那就是五穀雜糧豐富，養天地萬物。所以常常會告訴大家，我們應該敬天愛地。
佛陀來人間，無非就是要，開啟我們的智慧，不是每天的生活，為三餐、為享受，這樣懵懵懂懂過日子。除了知道人間日夜起落，我們就要知道地球順暢運轉。了解了，它的運行，我們要很了解。
所以，你們坐在我的對面，看到我的後面（編按：主堂宇宙弧牆），看，一片的天空，宇宙的一角，看到是太陽系的行星。無非也就是要讓大家知道，我們日日面對的是宇宙之間，我們的智慧海藏應該要打開，不是只在我們的小腦筋，了解我們身體的範圍外，人、事、物，這我愛、那我貪。那種的小情愛，在腦海裡纏著，那是苦不堪啊！
所以我們必定要體會，「體解蘊行」。這個蘊行，在天體間有行星繞著太陽，包括地球在內，那麼在我們的身體上，我們也是有我們的自然法則，所以在生、老、病、死，每個人的生理中，都有新陳代謝，這也是一種蘊行。
這個「蘊」，我們的受、想、行、識，這都是在「行」中；這字「行」是這麼的微細。我們所看到的形形色色，現在看起來很美的東西，明天、後天，三、五天後，再看到的那個花、草，已經是枯萎了、凋謝了。花變色了，花容變色，不是五天後的事情，是現在這個時候開始，它已經就是在行蘊中，慢慢慢慢，進入凋零，凋謝的埘候。
所以，行蘊在我們身上，新陳代謝中。卻是有一樣，是永遠的，不增不減，我們要趕快找得到的，那就是真如本性。真如本性，是永遠永遠存在，不受行蘊所控制，它就是無始無終，人人本具真如本性。所以，我們要智慧海藏，除了「體解行蘊的真諦理」，我們這個諦理，應該我們趕緊納入智慧海藏。
釋迦佛覺悟，他的覺悟是經過了，累生累世、累劫，生生世世要學；每一尊佛的道場中學，「學而時習」，來人群，入人群中行菩薩道。人間，很多的行蘊，形形色色，有各種皮膚不同的人類，各人的想法不同，造作不同的業。觀念、思想，不斷隨著外面的境界，這樣受盡了煩惱苦磨，這都是在行蘊中。
這個行蘊的歸納就是在「識」。這個識，我們還是在凡夫識之中，在六識去分別、在七識思量、第八識隱藏起來，萬般帶不去，第六識沒作用，第七識已經歸納給第八識了，所以第八識，它就是藏識，這個藏識，我們就是帶去。
佛，諸佛菩薩，他們的心境真的是用，很長、很長的時間，不斷學。倒駕慈航再來人間，看眾生的行蘊，所以，已經慢慢去體會真理，所以「智慧海藏」，將心與天體合一，瞭解了人間事，看了人間的法則，就是這樣，人間的法則充滿了煩惱，隨著生滅、隨著生死。
每一次若說：「師父，我年紀大了。」「自然法則。」「師父，我生病。」「自然法則啊。」「師父，我的人生……」「自然法則啊！」無可奈何，要瞭解自然的法則，所以這就是「智慧海藏」，有很多我們還要學的。希望我們所學的，能夠回歸到智慧海藏，納入我們的腦海中，讓我們回歸真如的本性，無生無滅、無始無終，真如的本性，所以在這裡面含著無量義。
所以《無量義經》就這樣說，「微渧先墮，以淹欲塵。」人人的心真的不調和，乾旱了，沒水，無明風一吹，風沙就「蓬蓬颺」了。所以，佛陀(的)法，需要在人間，哪怕是一點一滴，就是微渧先墮，微濄先墮，一點一點的雨露在大地，天地之間，雖然地上有風沙，有了濕潤，有法水這樣濕潤一下，自然它就不會，無明風微微一陣，風沙就起。我們現在學佛就是要有這樣，大地的乾燥，要趕快坦開我們的心胸來接受(法水)，雖然微微、小小的露水，對我們也很有用。
各位，「天長地久有法則，體解蘊行真諦理」，我們要好好去體解，這個蘊，行蘊，集了多少的煩惱，在破壞我們的人生、天地。我們若不去瞭解，不及時把握，永遠都是一陣風一吹來，無明、灰塵，就看不到我們的前途了，未來我們是要往哪裡去？要從哪裡來？
有一則故事：佛陀在王舍城時，開始講經，看到邊緣的地方，一位老比丘，聽經打瞌睡，腳伸得長長的。佛陀很感慨啊！再看到在一個角落，比較近佛的角落，一個孩子七、八歲，小沙彌，坐得很端正，很用心在聽法。
佛陀看到這個境界，話機一轉，就說：「諸比丘，來，你們有看到嗎？那位老比丘，雖然在道場裡聽法，其實他的現在與龍蛇糾纏。心在龍與蛇中，看看這個孩子，現在他體會『四諦法』，行在『四正勤』中，所以這個孩子已經道心成就。」這是短短的一個故事，是佛陀講經裡面，應境說法。
所以我們要瞭解，天長地久，到底法有多少？在我們的身邊，無不都是受法者，無不都是懈怠者，我們的心境都不同。有的人很認真，聽了之後，法入心；有的聽法看來是認真，但是心境行蘊又是如何？是不是執著煩惱，在那個行蘊中在轉呢？這是大家要自我反觀自性。，
前面(經文)就是這樣說，「爾時，佛告舍利弗：我先不言諸佛世尊，以種種因緣、譬喻、言辭方便說法，皆為阿耨多羅三藐三菩提耶。」這就是佛陀這樣說過。
爾時佛告舍利弗：
我先不言諸佛世尊
以種種因緣、
譬喻、言辭
方便說法
皆為阿耨多羅
三藐三菩提耶
《法華經 譬喻品第三》
接下來這段(經)文，「是諸所說，皆為化菩薩故。然舍利弗！今當復以譬喻更明此義，諸有智者以譬喻得解。」
是諸所說
皆為化菩薩故
然舍利弗
今當復以譬喻
更明此義
諸有智者
以譬喻得解
《法華經 譬喻品第三》
看本文，好像很瞭解。佛陀他過去用，譬喻、方便、言辭來說法，現在同樣雖然回歸一乘法，卻是人人的根機，還未很全都整齊，雖然也已經不少人，因為在這法華會體解大道，不過，還有人還不太瞭解，還是要用心。
就像舍利弗是從因緣入道。還記得舍利弗，如何進來僧團嗎？是因為馬勝比丘，他請教馬勝比丘：「到底您的師父怎麼教您？您能有這麼的端莊、莊嚴的形態，讓我們看了就很歡喜？」馬勝比丘回答的是什麼，你們記得嗎？「一切因緣生，一切因緣滅，我佛大沙門，常作如是說。」世間的事，所有的法，無不都是要為我們解釋，一切因緣生，一切因緣滅，佛陀的道理，如何來滅這個已生的煩惱呢？舍利弗就是「因緣」這二字，讓他體悟到，所以舍利弗是因緣入道。
舍利弗
從因緣入道
體佛心化法入群
皆以種種因緣
譬喻言辭
說菩薩法
「體解佛心，化法入群」。現在已經佛陀在法華會，他更再體會佛心，瞭解了佛的心態、瞭解了大道理。佛的心態，智慧海藏，無不都是希望人人，能夠體悟這個真理。不過眾生凡夫根機鈍劣，所以一定要用很長久的時間。
這「皆以種種因緣」。佛所說的種種因緣，舍利弗體悟了。而且(講)因緣，是不是就能瞭解？還要在因緣中，也要用譬喻、言辭，要用種種、種種的譬喻。對老人要說老人聽得懂的話。老人已經經過了歷盡風霜，世間的事很多，所以你必定要將老人，所差不多知道的世間事，佛陀要應老人的根機，老人現在最需要的，身體的健康，而要知道他的人生的過來，又要如何能瞭解未來的過去？這就是老人想要知道的，人間事與出世間法。那就要用心，用種種的方法，來譬喻，譬喻你的孩子、你的媳婦，譬喻……很多，他的人生經歷。若是對孩子就又不同了。
所以佛陀要三根普被，老、中、少全部，佛陀都要用智慧對待人人，同樣這樣的道理，卻是用不同樣的境界來譬喻，這說菩薩法。菩薩法就是行善，行善法、去惡法。因為這是人間，在人間說人間法，從人間法體會，要如何脫離，人間這種煩惱的道理，叫做出世間法。沒有其他的路，人人就是行在菩薩道中，這叫做一乘法。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Attain Understanding through Analogies (以譬喻得解)
Date: March.23. 2015
With the recent typhoon (Usagi), for these past few days, my heart has felt like it is in a typhoon; I have been heavy-hearted and worried. More than once, I have thought, “Humans suffer so much!” Not only is it difficult to interact with people and deal with matters and objects, the prospering and declining of things in the world can also cause us to feel very troubled. The imbalance in the world arises from the imbalance in people’s hearts and minds. When can our minds truly be one with the Dharma so that nature and our hearts can be in harmony? As long as people can change their mindset, environmental conditions can become favorable.
“For as long as heaven and earth have existed, there have been natural laws. Experience and realize the true principles of the aggregate of action. The ocean of wisdom contains infinite meanings. First let fall drops of dew to immerse the dust of desire.”
We are talking about a long period of time. Based on the explanation of time in the sutras, we ordinary people do not have the wisdom or a way to measure this amount of time. So, this is “for as long as heaven and earth have existed.” Just how long has the earth existed? Today’s scientists continue their research to figure out exactly how many trillions of years our planet has existed. I do not think that number is very important. The most important thing is that we know that for as long as the world has existed, it has had its natural laws. The principles of heaven and earth and the rules we humans follow should be the same thing. The difference is in how long each lasts.
A human life is like a microcosm. This microcosm only lasts for a short time. Consider the karma of sentient beings. Heavenly beings, other than those born in Trayastrimsa Heaven, may be born in Tusita Heaven or in Mahesvara Heaven, or in any of the many other heavens. There are so many heavens. The other planets orbiting in the same solar system as the Earth all vary in their distance from the Sun. There is a planet whose revolution around the Sun takes over 160 Earth years. In just this tiny corner of the immense universe, time is calculated differently on different planets, to say nothing of the rest of the vast universe, where there are countless other solar systems and countless other worlds. The Buddha, in His wisdom, already comprehended the great path and the aggregate of action. There are many different realms, even just talking the closest ones for example. The heaven of the Four Heavenly Kings is the closest to the human realm, followed by Trayastrimsa Heaven. One day in the heaven of the Four Heavenly Kings is the same as 50 years in the human realm, while one day in Trayastrimsa Heaven is the same as 100 years in the human realm.
In addition, as I just mentioned, on other worlds, years and time would definitely be calculated differently than they are here. In our solar system there is a planet, Mercury, that makes one revolution around the Sun in only 88 Earth days. [Venus] makes one revolution in around 240 days. Earth takes the third shortest amount of time, 365 days. And so it goes for the other planets. The farther away from the Sun, the longer it takes to make one revolution. The planet must adhere to its orbital path and cannot deviate from its course in the slightest. Thus everything remains in its right place.
So, we always say that we must be very grateful.When we look up at the sky, we see clouds.The right amount of wind and rain benefits the land.The land is [free of disasters] when the four elements are in balance.The harvest of crops will also be abundant, and everything on earth will be nourished.
Therefore, I always tell everyone that we should respect and care for the earth.The Buddha comes to this world for the sole purpose of helping us unlock the wisdom in our minds.We must not live every day simply for the sake of getting by or enjoying empty pleasure, thus passing our days in confusion daze.In addition to knowing about the cycle of day and night, we must understand how it relates to the smooth rotation devolution of the Earth.
We must comprehend its motion.
As you all sit before me, behind me you can see [the image of a starry sky].This is just one small corner of the universe.What you see are the planets in the solar system.It is there to help remind us that as we face the universe every day, we should open up what is stored in our ocean of wisdom.We cannot just limit ourselves to our minds’ understanding of the people, matters and objects in our immediate surroundings.“I crave this,” or “I covet that”.These limited and unenlightened affections will entangle our minds and cause unbearable suffering.
We must experience and realize the principle of the aggregate of action all the planets that orbit the Sun, in clouding the Earth.
The same principles apply to our bodies.We are also subject to the laws of nature; thus we experience birth, aging, illness and death.In the workings of the body, the new is constantly replacing the old.Metabolism is a form of the aggregate of action.
The aggregates are our feelings, perceptions, action and consciousness.All these undergo infinitesimal changes.So, “action” is really this subtle.Things of all colors and shapes may look very beautiful to us right now.But tomorrow, the day after or three to five days from now, when we look at the same flowers and grasses they will have already dried up and withered.The flowers change in color.This change is not something that happens five days in the future.It is happening right now.They are undergoing the aggregate of action and their petals are slowly beginning to wither and fall.
The aggregate of action in our body is the process of metabolism.
But there is one thing that is forever the same and will neither grow nor diminish.It is something that we must quickly find.This is our intrinsic Buddha-nature.
Our true, intrinsic nature will exist forever, unaffected by the aggregate of action.It is without beginning or end.All people intrinsically have this Buddha-nature.So, our wisdom must be as deep and vast as the ocean.
In addition to experiencing and realizing the truths of the aggregate of action, we must absorb these principles into our ocean of wisdom.Sakyamuni became enlightened after accumulating lifetimes and kalpas [of practice].He had to learn in every lifetime.After learning from each Buddha, he had to constantly practice to walk the Bodhisattva-path.
In the world, the aggregate of action [takes many forms].We see people of every description, of many different skin tones.They all have different ways of thinking and each person creates different kinds of karma.Their perspective and thinking change endlessly along with external conditions, thus they end up tormented by afflictions.All of this is due to the aggregate of action.
[The results of] the aggregate of action end up stored in our consciousness.We are still led by our unenlightened consciousnesses.The Six Consciousnesses discern, the seventh consciousness thinks and the eighth consciousness stores.We cannot take anything with us when we die.The Sixth Consciousnesses will not function, and whatever is in the seventh returns to the eighth consciousness.So, the eighth is the storehouse consciousness, and this is what we take with us when we die.
The mindset of the Buddha and of all Bodhisattvas is truly to use this long, long time to constantly learn and steer the ship of compassion back to this world. They observe the aggregate of action of all beings, so they have gradually realized true principles. With the ocean of our wisdom, we can unite our minds with the universe to understand the workings of the world and observe the laws of nature. This is how they are; the laws of nature fill us with suffering as we experience arising and ceasing, birth and death.
Every time someone says to me, “Master, I am old”. [I say], “This is a law of nature”. “Master, I am ill”. “This is a law of nature”. “Master, my life is…”. “This is a law of nature”. There is nothing to be done; we must understand the laws of nature. Then we can keep this in our ocean of wisdom. There is so much more we must still learn. I hope that what we learn can be added to our ocean of wisdom, taken into our minds to help us return to our intrinsic Buddha-nature. It does not arise or cease, begin or end; that is our intrinsic nature.
Contained within it are infinite meanings. The Sutra of Infinite Meanings states, “First, let fall drops of dew to immerse the dust of desire”. The human mind is truly out of balance. It is dry and arid. When the wind of ignorance blows, sand flies through the air. This is why the Buddha-Dharma is needed in this world, even if it is but one drop, those small drops of dew that fall. When these drops fall to earth, even though there is dust on the ground, once there is some moisture, once the dust is moistened by Dharma-water, naturally if the slightest wind of ignorance blows the dust will not fly about. This is what needs to happen when we learn the Buddha’s Way.
The field of our mind is very arid, so we must quickly open our hearts to receive [this Dharma-water]. Even tiny drops of dew will be of great use to us. “For as long as heaven and earth have existed, there have been natural laws. Experience and realize the true principles of the aggregate of action”. We must make an effort to realize how the aggregate of action leads us to accumulate so many afflictions that cause harm to our lives and the natural world. If we do not understand the aggregate of action and do not make good use of every moment, whenever the wind of ignorance blows, dust will fly up and obscure our way forward. Where will we go in the future? Where did we come from?
There is a story about a time when the Buddha was teaching at City of House of Kings. At the edge of the crowd, there was an old bhiksus who had dozed off, with his feet stretched out before him. The Buddha felt saddened. Then He saw, at a spot closer to Him, a child of seven or eight years, sitting properly and listening mindfully. When the Buddha saw this scene, He changed the focus of the teachings and said. “Bhiksus, do you see what is happening? Even though the elderly bhiksus is listening to the Dharma here, he is actually struggling with nagas and snakes. His mind is tangled up with them. Then consider this child. Right now he is realizing the our Noble Truths and practicing the Four Right Efforts, so this child has already fulfilled his spiritual aspirations”. This is but a very short story from the time that the Buddha was teaching; it shows how He taught according to conditions.
We must understand that for as long as heaven and earth have been here, there must be so much Dharma! We are surrounded by people who are accepting the Dharma and people who are indolent. Everyone’s state of mind is different. Some people are very earnest and take the Dharma to heart after the hear it. Some people look earnest as they listen, but their state of mind is constantly changing. Are they clinging to their afflictions, trapped in the aggregate of action? We must reflect on whether we are also the same.
The previous sutra passage states, “At that time, the Buddha told Sariputra, I did not at first talk about it, but don’t all Buddhas, the World-Honored Ones, teach the Dharma by means of various causes and conditions, analogies, expressions and skillful means, all for the sake of Anuttara-samyak-sambodhi?”
This was how the Buddha expounded the Dharma. The next passage states, “All of these teachings are for the sake of teaching the Bodhisattva Way. However, Sariputra, I shall now make use of analogies again in order to further clarify what I mean, for all those who are wise can attain understanding through parables”.
Looking at this text, we can clearly see that the Buddha had, in the past, taught the Dharma with analogies, skillful means and expressions. Though He was now returning to the One Vehicle, everyone’s capabilities were still on different levels. Although there were many who had already comprehended the great path because they were at the Lotus Dharma-assembly, there were still some who did not really understand He had to carefully find a way to teach this.
Sariputra, for example, entered the path through [teachings on] causes and conditions. Do you recall Sariputra came to be a part of the Sangha? It was because of Bhiksu Asvajit. He respectfully asked Bhiksu Asvajit, “what did your master teach you that gave you such a proper, dignified demeanor? Just the sight of you brings happiness.” Do you recall Bhiksu Asvajit’s response? “All things arise due to causes and conditions. The Buddha, the Great Sramana, always teaches this.”
All things in the world, and all teachings are helping to explain to us that, “All things arise due to causes and conditions.” What principles did the Buddha teach to help eliminate afflictions that have already arisen? “Causes” and “conditions” are the two words that helped him to realize this answer. So, Sariputra entered the Path through [teachings about] causes and conditions.
Sariputra entered the Path through [teachings about] causes and conditions. He realized the Buddha’s intent in teaching the Dharma among all beings. with all these various causes and conditions, analogies and expressions, the Buddha was teaching the Bodhisattva Way.
“He realized the Buddha’s intent in teaching the Dharma among all beings.”
With the teachings at the Lotus Dharma-assembly, a Sariputra gained a deeper realization of the Buddha’s of mind as well as the great principles. In His mind and His ocean of wisdom, the Buddha wants nothing more than for everyone to realize the true principles.
However, ordinary beings have limited capabilities so He has to spend a very long time using “various causes and conditions.” Through the teachings of causes and conditions, Sariputra attained realizations. But can teachings on causes and conditions along bring about understanding? Within teaching about causes and conditions the Buddha drew on analogies and other teachings. He had to teach with many parables and analogies. When speaking to the elderly,we must teach them in a way they can understand. They have already weathered the storms of life and experienced many things in this world, so we must learn all we can from them about the workings of the world. The Buddha taught according to their capabilities, knowing what they need most at this point is good health and to have a way of contemplating their lives and thus understanding what is in their future. This is what the elderly desire to know, the workings of this world and how to transcend it. This is why the Buddha took great care and drew kinds of analogies for them he used their child or daughter-in-law or their many life experiences to come up with many analogies.If He was teachings children, it would be different. So, the Buddha spoke to people of all capabilities; whether elderly, middle-aged or young, He exercised wisdom when speaking to them. To teach them the same principle, He would use different analogies. This was to teach the Bodhisattva Way. The Bodhisattva Way is about doing good deeds and eliminating unwholesome things.
Because we live in this world, ways for living in the world must be taught. Through these teachings, we realize the principles of how to liberate ourselves from afflictions. This is considered world-transcending Dharma. There is no other path; everyone must walk this Bodhisattva-path. This is the One Vehicle Dharma. To do this, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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