20150414《靜思妙蓮華》如來圓覺智度小機 (第543集)
（法華經•譬喻品第三）
⊙「如來圓覺大智慧，具足慈悲真諦理，頑童愚蒙燃火種，四面火起不驚怖。」
⊙「舍利弗！是長者作是思惟：我身手有力，當以衣裓、若以几案、從舍出之。」《法華經 譬喻品第三》
⊙衣裓：西竺盛華之具，可護幼小童孺以出於火宅，喻度下根。
⊙几案：小几，置物小安；案廣，置物則大安。可佐少壯登陟以逃於火地，喻度中根。
⊙若我以智慧，但以神通力，智慧力宣說，知見力無畏等，令眾生出三界宅、離四倒、明五蘊舍。
⊙故云：從舍出之，復更思惟，明一乘法大，而受法機小，喻一門狹小。
⊙執著四倒五蘊，因之法門難通，故云：其門狹小。
【證嚴上人開示】
「如來圓覺大智慧，具足慈悲真諦理，頑童愚蒙燃火種，四面火起不驚怖。」
如來圓覺大智慧
具足慈悲真諦理
頑童愚蒙燃火種
四面火起不驚怖
知道如來已經是智慧圓滿，三覺具足了──自覺、覺他、覺行圓滿；具足了慈悲，瞭解了真諦理。卻是我們凡夫，好像頑童愚昧，一直都不知道，什麼叫做道理，也不想要如何來受教。不受教的頑童，也就是不斷在惹禍生非，卻是不知道，周圍的環境是危險，所以不驚不怖，這和我們眾生不是一樣嗎？
但是，佛陀像世間的慈父，他的道德已經具足了，學德也完成了，這種道理、德行，人格者是這麼的完全，但是偏偏在這個大宅的，眷屬、諸子，要如何教呢？卻是這大宅的眷屬，各人有各人的習氣，諸子又沒有很認真，這位慈父心會擔心、無奈，卻是不願意放棄。所以妙權設教，用權巧方便，來設法教育。
就像佛陀在世時，阿難是最親近佛的一位弟子。有一次，阿難的背上，長了一顆癤子，叫做「癰」，用文字來寫，叫做「癰瘡」，這個癰生在背上很痛，已經化膿了，非開刀不可。
佛陀就向這位醫師說：「你放心幫他開，我會向阿難說話，來移轉他的精神。」果然，在佛陀的面前，阿難用著平時恭敬佛，專心聽法的心，佛陀就用他向阿難，平時說話的語調向阿難說：「阿難，學佛要及時，覺悟的因緣要自己要把握，想要覺悟，唯有六根專注一境。身坐在這裡，眼根、耳根要及時集中運用。」
阿難專注這樣聽啊聽，不知覺中，已經將那顆癤子(割)開了，裡面的膿全都吸出來了，全都很順利。佛陀就問阿難說：「阿難，會痛嗎？」阿難的回答說：「我一點都都沒感覺，有人在為我處理背部的癰瘡，一點都不覺得痛。」
佛陀就向著這些比丘大家說：「聽法專心。就像阿難身上有病痛，專注在佛法的一念心，這樣，這個身體的病痛，能治過去，受治療，已經這樣就過去了。佛法入心，真諦理入心，慧命增長。」這是佛與阿難，阿難在治病，佛陀用法來療他的心，轉移他的注意力，將身體的病痛，轉為聞法的心理。所以說，精神集中，佛法入心。
又在二三天前，濟航從馬來西亞回來精舍，在座談中說到其中一位，誠益，這位年輕人他的身世。他說：因為他生下來，就沒有兩隻手，就是畸形，父親、母親看到這個孩子，生下來就沒有二隻手，所以把他丟掉，將他棄嬰。還有另外一對夫妻不忍心，就這樣把他撿回來，好好撫養他。這個孩子慢慢長大了，同樣和一般的孩子一樣，要去讀書了，從小學而中學、而高中，不過總是少了二隻手，和一般孩子的生活，心理難免就有自卑感。
一直到要讀大學之前，一個因緣，慈濟人接觸了，開始幫助，為他(申請)助學金，時時勉勵他。這個孩子讀書讀得很好，所以也到大學，這當中也會擔心，若畢業的時候要到哪裡工作？濟航他們就告訴他，畢業之後不必擔心，來分會工作。很歡喜，心安了，一畢業就到分會報到。開始所承擔的是，他讀資訊，在資訊電腦，他就是這部份他負責。不論是三合一，所拍的相片，入電腦裡，或者是攝影，需要剪接，都是靠著他二隻腳，這樣剪接，文字輸入，一切的記錄，都是他在做。
那次回來，我就說：「你有在聽法，有晨鐘起，有聞法香嗎？」他趕緊站起來，來到我的面前，說：「我回去會認真。」「好，和師父有約，回去認真，法要入心。」果然，回去很聽話，每天早上都是這樣，和大家早課、聽法。不過，師父若開始說「諸位同修」，他就開始打瞌睡了，睡著了，一直到「多用心」，他就醒了。他說：「很懊惱，怎麼辦？」因為師父所說的是臺語，臺語聽不懂，所以「諸位同修」，他就睡著了。
所以，他要如何聽懂臺語？他說他精神完全觀耳根，一直專心只放在耳朵上。他說，有一天忽然間，全精神放在耳朵，觀耳根，這個耳根忽然間，一聲「啵」一聲，這樣開始，每一句，師父說的話每一句，他都聽得懂。
還有，他們在讀書會說心得，聽懂的人，都一直在寫筆記，那天師父說「三覺圓滿」，在分享，「你的三覺是什麼？」他就畫給他看，這樣、這樣、這樣，那就是三個角，三角，誠益就向他說：「師父說的，不是這樣的三角，是三覺。」他也是寫筆記，他用二隻腳寫筆記，完全每句話他都寫進去，將他的筆記拿出來，是「三覺」。
說他有什麼欠缺嗎？沒有欠缺，六根完具。雖然沒有二隻手，不過他的二隻腳萬能。濟航告訴我：「他的筆記寫得比人用手寫的，還要工整、更整齊。每句話他都聽進去。很奇怪，只有師父的臺語聽得懂，別人的臺語聽不懂。」
想，這就是不可思議！但也不是怎樣的不可思議。佛陀，相信佛所說的法，就是你的心專注，精神合一，接受佛法，誠意，用很誠意的心來受法，法，句句都入心。
若是像頑童愚蒙，若這樣，就是一直很調皮、頑固，隨自己在玩，教的都不聽進去。像這樣，不管四面的災難開始起，還是不怕。所以，大宅的長者擔心，要用什麼方法，能讓人人接受法，法入心，法在行為中，這也就是佛陀的用心。
所以前面的經文說，「舍利弗！是長者作是思惟。」思惟就要很用心了，「我身手有力，當以衣裓、若以几案、從舍出之。」
舍利弗
是長者作是思惟
我身手有力
當以衣裓
若以几案
從舍出之
《法華經 譬喻品第三》
「我身手有力」。這我們昨天說過了，身、手，「身」就是慈悲，「手」就是智慧，慈悲，心要如何護念眾生，雙手能拔苦，這就是智慧、慈悲。悲智，表達是「身手有力」。應該要用什麼方法？下面就說，「當以衣裓、若以几案、從舍出之。」「衣裓」，在西竺（編按：印度古稱竺）就是一種在盛花，較細(項)的東西，用布做的，包裹東西的器具，叫做「衣裓」。
衣裓：
西竺盛華之具
可護幼小童孺
以出於火宅
喻度下根
用這種東西譬喻，能來護幼小的童孺，比較幼小的孩子，用這個東西能這樣將他保護著。這是譬喻，對法較淺、根機較低的人，這就是譬喻要度下根機。
又再「几案」。「几」那就是小几，就像我們的茶几一樣，桌子小小的，或者是托盤，在放裝飾物的東西。這只能放較小的東西，擺飾，裝飾的東西，所以小几置小物，這叫做小安。
几案：
小几 置物小安
案廣 置物則大安
可佐少壯登陟
以逃於火地
喻度中根
「案」就是大桌子。桌子比較大，這個大桌子就能放較重的東西，桌上，能辦事，能載重物，所以「置物則大安」。這譬喻能幫助少壯，已經較大了，青少年，能夠登陟以逃於火宅。
這桌子(從)門若逃不出去，是不是要(用桌子)疊高一點，如何來脫離火宅。這就是一種譬喻，對小根、中根這樣的人，佛陀就要很用心。而若上根大器的人，他聞法，就能接受、就能瞭解了。就是擔心的是中、下根機的人，雖然有聽法，卻是還沒有辦法真心入法，很入心。
所以佛就這樣說，「若我以智慧，但以神通力，智慧力宣說，知見力無畏等」。
若我以智慧
但以神通力
智慧力宣說
知見力無畏等
就是用這樣的方式，用智慧、用神通，用這種力量來說話，光用說話的，希望人人有辦法來接受，期待人人將佛陀所說的法，法能人人入心，「令眾生出三界宅、離四倒、明五蘊舍」。
令眾生
出三界宅
離四倒
明五蘊舍
最近，這個「三界宅」，大家應該很熟了，欲界、色界、無色界，這就譬喻這個大宅，天地之間這個大宅，眾生的心態、欲念，緣著外面的色境，從內心起了貪念、煩惱等等，這譬喻一個大宅。
「離四倒」，四種顛倒，常、樂、我、淨。這幾天前才說，大家要知道，正確瞭解人生無常，世間苦難偏多，有什麼是快樂呢？
身體，觀身不淨，一切都是不乾淨。真的是，這四項我們要好好自我警惕。
「五蘊」那就是我們，色、受、想、行、識，這種五蘊熾盛。識，那就是從外面的，色、受、想、行，入識來。也是這幾天一直說，用我們的六根，緣外面的六塵境，心裡的感受，在內心不斷的思惟，向外去造作很多的業力，這些收納回來，在我們的(第)八識之中。所以，我們常常說，我們要用心聽進去。
「五蘊」，我們要很清楚瞭解。所以用種種的方法，佛口說法，我們要用心聞法。就像阿難，雖然背上生癤子，那麼的痛苦，那麼腫，佛陀：「來，醫生你用心，我讓阿難專心，來分離他的精神，集中在佛法中。」果然這個手術成功，阿難背部的癰瘡好了，法入心了；這也是一個方法。
故云：
從舍出之
復更思惟
明一乘法大
而受法機小
喻一門狹小
所以說來，「從舍出之，復更思惟」，用這樣說法，將這些下根機、中根機的人，希望他們聽得進去，能瞭解，再思惟，先從火宅出來，但是，還要再讓他們，更上一層樓。「明一乘法(大)」。「一乘」，這個法很大，一乘大法，但是那個根機很小的人，這個法無法入。為什麼法無法入？根機小，那就是執著四倒、五蘊，這樣的人還留著很多的煩惱，煩惱還很多，四倒、五蘊，這很大，但是，法無法入他的心。
執著四倒五蘊
因之法門難通
故云：其門狹小
因為他煩惱大、心門小，所以大法無法入他的心門，只想要獨善其身，不想要兼利他人。這就是根，煩惱還很多，心門還很小，大的法無法入，法門通過難。要通過這個法之門，就不通了，所以就「其門狹小」。
我們要如何開啟我們的心門，來接受大法，不要讓我們的煩惱那麼的多，煩惱比法還大，當然法就無法入心；煩惱若大，心門就小。所以我們要將煩惱打開，不要阻礙心門，心門才有辦法將法接納進來。所以各位菩薩，學佛必定要法入心，要不然我們要如何能學得，與佛同等，那種三覺圓滿呢？這是我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Use Perfect Enlightenment and Wisdom to Transform Those With Limited Capacities (如來圓覺智度小機)
Date: April.17. 2015
“The Tathagata has perfect enlightenment and great wisdom. He is replete with compassion and true principles. The playful sons foolishly set off sparks and, as the fire surrounded them, they did not know to feel shock or fear.”
The Tathagata already has perfect wisdom and is replete with the three elements of enlightenment. He enlightened Himself and others, and has perfect enlightened conduct. He is replete with compassion and has understood the true principles. However, we ordinary people are like those foolish sons playing. They still did not understand what “principles” are, nor did they try to follow the teachings. These foolish sons did not want to learn and were always causing trouble, not realizing that they were surrounded by danger. So, they felt no shock or fear.
Isn’t this how we sentient beings behave? The Buddha is like the kind father of the world. He is replete with morals and has completed His learning. His knowledge of principles, virtue and His character have all been perfected. But how can He teach the children and other family members who live in this great house? Each family member in this great house has his own habitual tendencies. The children are not very serious, either. This kind father will feel worried and helpless, but will not give up. So, He devised wondrous provisional teachings and skillful means as ways of teaching everyone.
When the Buddha was in this world, the disciple closet to Him was Ananda. One time, Ananda developed a boil on his back. It was abscessed. Medically, this is an “ulcerative carbuncle.” This boil was extremely painful. It has already festered and had to be operated on. The Buddha told the doctor, “Go ahead and operate on him. I will speak to Ananda and divert his attention.”
Sure enough, since the Buddha was before him, Ananda concentrated on listening to the Dharma with the respect he always had. The Buddha spoke to Ananda in the tone of voice He normally used, saying, “Ananda, spiritual practice cannot wait. You must seize the opportunities for awakening. If you want to awaken, your Six Roots must be focused on one thing. As you physically sit here, you must use your eyes and ears in concert.” As Ananda listened to the Buddha speak, he was unaware that the boil was being lanced, and all the pus was being drained. Everything went smoothly.
The Buddha then asked Ananda, “Ananda, did that hurt?” Ananda answered, “I did not feel anything at all. Someone was treating the boil on my back yet I felt no pain at all.” The Buddha turned to the other bhiksus and said, “Be focused when you listen to the Dharma. When Ananda suffered this physical ailment, he focused on the teaching of the Dharma. This allowed his physical suffering to be treated. His treatment was completed [so easily], and he took the Dharma to heart, took the true principles to heart and developed his wisdom-life.”
[In the story of] the Buddha and Ananda, Ananda’s ailment was treated while the Buddha used the Dharma to treat his mind, diverting his attention from his physical pain to listening to the Dharma.So, when we concentrate, we can take the Buddha-Dharma to heart.
Two or three days ago, Chi Hang came back to the Abode from Malaysia.While talking, he mentioned a young volunteer, Cheng Yi, and his life story.He said, “When [Cheng Yi] was born, he had no hands; he was physically handicapped.”
When his parents saw that their child was born without hands, they abandoned him.Another couple could not bear to see this so they brought him home and raised him.As this child slowly grew older, like any typical child, he went to school.He went to elementary, middle, then high school.
However, because he lacked both hands, as he interacted with other children, he could not help but feel inferior.Just before entering college, he happened to come in contact with Tzu Chi volunteers.
They helped him apply for scholarships and constantly encouraged him.He was very smart and studious, so he was accepted into college.However, he was worried.“Once I graduate, where will I work?”
Chi Hang and the other volunteers told him, “Don’t worry about your post graduation plans; come work for Tzu Chi.”He felt very happy and comforted.Once he graduated, he reported to work at Tzu Chi.He was responsible for managing the same field that he had studied, information technology.He was in charge of this from the office.
Whiter the 3-in-1 (documentation) team needed photographs to be uploaded or needed video footage to be edited, he would use his feet to edit the images and videos.He was responsible for all of the typing and documentation.
During the Malaysian volunteers’ previous trip, I asked him, “Are you listening to the teachings? Do you wake up for the morning Dharma talk?”He quickly stood, came before me and said, “When I go back, I will do this diligently. Very well, now that you have promised me, you must go back and diligently learn the Dharma.”
Indeed, when he went back to Malaysia, he woke up early every morning to attend the morning recitation and my Dharma talk.
But as soon as I began the lecture with, “Fellow practitioners,” he would start to nod off and sleep, all the way until, “Always be mindful”.Then, he would wake up.
He said, “This is frustrating, what should I do?”Because I speak Taiwanese, which he could not understand, as soon as I said, “Fellow practitioners,” he would immediately fall asleep.
So, how could he learn Taiwanese?He said he concentrated on listening and focused all his attention on his ears.One day, suddenly, while he focused single-mindedly on listening he heard a “pop” in his ears.
From then on, he could understand every sentence that I spoke.
Following the talk, the volunteers shared their realizations at a study group.Those who understood would take notes.
On that day I taught about “perfecting the three elements of enlightenment,” [which sounds like “three angles” in Taiwanese].
In the group, the volunteers discussed what I said.
One volunteer drew it for everyone, a line going this way, this way, and then that way.There were three angles, a triangle!Cheng Yi explained to him, “Master didn’t say ‘triangle’, but rather ‘the three elements of enlightenment’.”
He had made a note about this He took notes with his feet, taking down every single word.When he showed everyone his notes, he had “the three elements of enlightenment”.
So, is he lacking anything?No. He has all of his six sense organs.
Although he has no hands, his feet were very dexterous.
Chi Hang told me, “His notes are even neater than handwritten ones.They are very clear and orderly.”He took in every sentence I said. Strangely enough, he can only understand Taiwanese when I speak it, not when anyone else speaks it.
Think about this; it is incredible!But it is not that inconceivable.
We must believe the Buddha’s teachings that [anything is possible] when we are completely focused on receiving the Dharma. When we accept the Dharma with sincerity, we can take every single sentence to heart. If we are like foolish children, we will remain mischievous and stubborn, doing as we please and refusing to listen to any directions. If we are like this, in spite of disasters arising on all sides, we will still not be afraid.
This worries the elder of the great house. What method could he use to help everyone accept the Dharma, take it to heart and manifest it in their actions? This is what the Buddha mindfully contemplated.
The previous passage states, “Sariputra, the elder had these thoughts.” The elder was very mindful about this. [He thought], “My body and arms are strong. I can wrap them in a sack or place them on a table and carry them out of the house.”
“My body and arms are strong” is what we discussed yesterday. [In the analogies of] body and arms, “body” represents compassion and “arms” represent wisdom. Having compassion, we think of how to safeguard sentient beings and how to relieve suffering with our two hands. This represents wisdom and compassion.
Compassion and wisdom are expressed by saying, “body and arms [that] are strong”. But what methods should he use? The passage continues, “I can wrap them in a sack or place them on a table and carry them out of the house”.
“A sack”, in ancient India, was something delicate used to hold flowers made of cloth. This container which was wrapped around things is called a sack.
“A sack: In ancient India, this was a container used to hold flowers. It could be used a protect the young and innocent and help bring them out of the burning house. This is an analogy for transforming those with limited capabilities.”
This object is used as an analogy for something used to protect the young and innocent. Very young children can be shielded by [a sack]. “Children” represents those who have limited capabilities and a superficial understanding of the Dharma, so this is an analogy for transforming those with limited capabilities. Next is “a table”. “Table” here can refer to a side table. This is like the table we use to serve tea. It is very small, or like a tray where we place decorative items. This can only hold smaller objects, things which serve decorative purposes. We place small objects on small tables, which we call side tables.
“A table: Small objects are safely placed on a side table. Large objects are safely placed on a long table. Youths in their prime can climb on them and escape the fire. This is an analogy for transforming those with average capabilities.”
“Long table” refers to bigger tables. Heavier objects can be placed on long tables. We can do our work at this table or put heavy objects on it. “Large objects are safely placed on a long table”. This is an analogy for transforming youth in their prime. At this age, they can climb on the table to escape the fire if they cannot escape through the door, they can stack up the tables to escape the fire. This is an analogy for those with limited or average capabilities. The Buddha must be very careful with them. When those with great capabilities hear the Dharma, they can accept and understand it, so He worried most about people with limited or average capabilities. Though they listened to the Dharma, they did not truly penetrate the Dharma or take it to heart.
So, the Buddha said, “If I use my wisdom, I can manifest spiritual powers and the power of wisdom to teach my understanding and views, powers, fearlessness”.
He taught them in these ways, using His wisdom and His spiritual powers, these kinds of abilities, in order to teach. Simply by speaking to them, He hoped that everyone could accept the Dharma. He hoped that everyone could take the Dharma that He taught to heart,
“[enabling] sentient beings to escape the house of the Three Realms, transcend the Four Inverted Views and understand the Five Aggregates.”
Recently, the house of the Three Realms is something you have grown familiar with. The desire realm, form realm and formless realm have been compared to this great house. In the great house of the world, the mindsets and desires of sentient beings connect to the external conditions of the form realm and give rise to greed, afflictions and so on. This is the analogy of the great house.
“[They] transcend the Four Inverted Views”. The Four Inverted Views are permanence, joy, self and purity. We discussed them just a few days ago, so everyone must understand them and correctly comprehend that life is impermanent. There is so much suffering in the world; where is the joy? We must contemplate the body as impure; we must see that everything is impure.
Indeed, we must remind ourselves to be vigilant of [our views] on these four things. The Five aggregates are form, feeling, perception, action and consciousness. In the raging Five Aggregates, consciousness comes from external phenomena of form, leading to feeling, perception then action, which enters our consciousness.
Over these past few days, we have discussed how we use our Six Sense Organs to connect with the Six Sense Objects. Our feelings leads us to constantly think. Acting on these thoughts leads us to create karma, which is then stored in our eighth consciousness.
Therefore, we always say that we must mindfully listen to the Dharma. We must clearly understand the Five Aggregates. With various methods, the Buddha taught the Dharma, and we must listen to it mindfully. We must be like Ananda, who had a boil on his back which was painful, swollen and pus-filled. The Buddha said, “Doctor, focus on the operation. I will help Ananda focus on something else by diverting his attention to concentrate on the Buddha-Dharma.” Sure enough, the operation was successful. Ananda’s boil was healed and he had taken the Dharma to heart. This was also a method He used.
Thus it says, [He would] carry them out of the house. Then he thought further upon this again. Clearly, the One Vehicle Dharma is great, yet capabilities for accepting it are limited. This is analogous to the narrow door.
Thus it says, “[He would] carry them out of the house. Then he thought further upon this again. He taught the Dharma in a certain way for those of limited or average abilities, hoping they could hear and hear and accept the teachings, then understand and contemplate them. First He must help them escape the burning house. Then he must help them advance to the next stage. “Clearly the One Vehicle Dharma is great.”
The Dharma of the One Vehicle is very expansive; it is the Great Dharma. But those of limited capabilities are unable to enter it. Why can some people not enter this Dharma? Their capabilities are limited because they cling to the Four Inverted Views and the Five Aggregates. People like this still have many afflictions. The Four Inverted Views and the Five Aggregates are very big [obstacles], so the Dharma cannot penetrate their minds.
Because people cling to the Four Inverted Views and Five Aggregates, it is hard for them to pass through the Dharma-door. Thus it says, “The door is narrow.”
Because their afflictions are great, and the door to their minds is narrow, the Great Dharma cannot enter their minds. They practice only for their own benefit, without wanting to also benefit others. This is their capability. With so many afflictions, the door to their minds is very narrow. The Great Dharma cannot enter their minds; it is difficult to pass through this Dharma-door. They cannot enter this door; they cannot understand it.
Thus, “The door is narrow. In order to open the door of our minds to accept the Great Dharma, we must not amass so many afflictions. If we have more afflictions than Dharma, the Dharma cannot enter our minds. The more afflictions we have, the narrow the door will be. Therefore, we must break through our afflictions so that they do not obstruct the door; only then can we take in the Dharma.
Dear Bodhisattvas, as Buddhist practitioners, we must take the Dharma to heart. If not, how can we learn to be like the Buddha and perfect the three elements of enlightenment? That requires us to always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「如來圓覺大智慧，具足慈悲真諦理，頑童愚蒙燃火種，四面火起不驚怖。」
⊙「舍利弗！是長者作是思惟：我身手有力，當以衣裓、若以几案、從舍出之。」《法華經 譬喻品第三》
⊙衣裓：西竺盛華之具，可護幼小童孺以出於火宅，喻度下根。
⊙几案：小几，置物小安；案廣，置物則大安。可佐少壯登陟以逃於火地，喻度中根。
⊙若我以智慧，但以神通力，智慧力宣說，知見力無畏等，令眾生出三界宅、離四倒、明五蘊舍。
⊙故云：從舍出之，復更思惟，明一乘法大，而受法機小，喻一門狹小。
⊙執著四倒五蘊，因之法門難通，故云：其門狹小。
【證嚴上人開示】
「如來圓覺大智慧，具足慈悲真諦理，頑童愚蒙燃火種，四面火起不驚怖。」
如來圓覺大智慧
具足慈悲真諦理
頑童愚蒙燃火種
四面火起不驚怖
知道如來已經是智慧圓滿，三覺具足了──自覺、覺他、覺行圓滿；具足了慈悲，瞭解了真諦理。卻是我們凡夫，好像頑童愚昧，一直都不知道，什麼叫做道理，也不想要如何來受教。不受教的頑童，也就是不斷在惹禍生非，卻是不知道，周圍的環境是危險，所以不驚不怖，這和我們眾生不是一樣嗎？
但是，佛陀像世間的慈父，他的道德已經具足了，學德也完成了，這種道理、德行，人格者是這麼的完全，但是偏偏在這個大宅的，眷屬、諸子，要如何教呢？卻是這大宅的眷屬，各人有各人的習氣，諸子又沒有很認真，這位慈父心會擔心、無奈，卻是不願意放棄。所以妙權設教，用權巧方便，來設法教育。
就像佛陀在世時，阿難是最親近佛的一位弟子。有一次，阿難的背上，長了一顆癤子，叫做「癰」，用文字來寫，叫做「癰瘡」，這個癰生在背上很痛，已經化膿了，非開刀不可。
佛陀就向這位醫師說：「你放心幫他開，我會向阿難說話，來移轉他的精神。」果然，在佛陀的面前，阿難用著平時恭敬佛，專心聽法的心，佛陀就用他向阿難，平時說話的語調向阿難說：「阿難，學佛要及時，覺悟的因緣要自己要把握，想要覺悟，唯有六根專注一境。身坐在這裡，眼根、耳根要及時集中運用。」
阿難專注這樣聽啊聽，不知覺中，已經將那顆癤子(割)開了，裡面的膿全都吸出來了，全都很順利。佛陀就問阿難說：「阿難，會痛嗎？」阿難的回答說：「我一點都都沒感覺，有人在為我處理背部的癰瘡，一點都不覺得痛。」
佛陀就向著這些比丘大家說：「聽法專心。就像阿難身上有病痛，專注在佛法的一念心，這樣，這個身體的病痛，能治過去，受治療，已經這樣就過去了。佛法入心，真諦理入心，慧命增長。」這是佛與阿難，阿難在治病，佛陀用法來療他的心，轉移他的注意力，將身體的病痛，轉為聞法的心理。所以說，精神集中，佛法入心。
又在二三天前，濟航從馬來西亞回來精舍，在座談中說到其中一位，誠益，這位年輕人他的身世。他說：因為他生下來，就沒有兩隻手，就是畸形，父親、母親看到這個孩子，生下來就沒有二隻手，所以把他丟掉，將他棄嬰。還有另外一對夫妻不忍心，就這樣把他撿回來，好好撫養他。這個孩子慢慢長大了，同樣和一般的孩子一樣，要去讀書了，從小學而中學、而高中，不過總是少了二隻手，和一般孩子的生活，心理難免就有自卑感。
一直到要讀大學之前，一個因緣，慈濟人接觸了，開始幫助，為他(申請)助學金，時時勉勵他。這個孩子讀書讀得很好，所以也到大學，這當中也會擔心，若畢業的時候要到哪裡工作？濟航他們就告訴他，畢業之後不必擔心，來分會工作。很歡喜，心安了，一畢業就到分會報到。開始所承擔的是，他讀資訊，在資訊電腦，他就是這部份他負責。不論是三合一，所拍的相片，入電腦裡，或者是攝影，需要剪接，都是靠著他二隻腳，這樣剪接，文字輸入，一切的記錄，都是他在做。
那次回來，我就說：「你有在聽法，有晨鐘起，有聞法香嗎？」他趕緊站起來，來到我的面前，說：「我回去會認真。」「好，和師父有約，回去認真，法要入心。」果然，回去很聽話，每天早上都是這樣，和大家早課、聽法。不過，師父若開始說「諸位同修」，他就開始打瞌睡了，睡著了，一直到「多用心」，他就醒了。他說：「很懊惱，怎麼辦？」因為師父所說的是臺語，臺語聽不懂，所以「諸位同修」，他就睡著了。
所以，他要如何聽懂臺語？他說他精神完全觀耳根，一直專心只放在耳朵上。他說，有一天忽然間，全精神放在耳朵，觀耳根，這個耳根忽然間，一聲「啵」一聲，這樣開始，每一句，師父說的話每一句，他都聽得懂。
還有，他們在讀書會說心得，聽懂的人，都一直在寫筆記，那天師父說「三覺圓滿」，在分享，「你的三覺是什麼？」他就畫給他看，這樣、這樣、這樣，那就是三個角，三角，誠益就向他說：「師父說的，不是這樣的三角，是三覺。」他也是寫筆記，他用二隻腳寫筆記，完全每句話他都寫進去，將他的筆記拿出來，是「三覺」。
說他有什麼欠缺嗎？沒有欠缺，六根完具。雖然沒有二隻手，不過他的二隻腳萬能。濟航告訴我：「他的筆記寫得比人用手寫的，還要工整、更整齊。每句話他都聽進去。很奇怪，只有師父的臺語聽得懂，別人的臺語聽不懂。」
想，這就是不可思議！但也不是怎樣的不可思議。佛陀，相信佛所說的法，就是你的心專注，精神合一，接受佛法，誠意，用很誠意的心來受法，法，句句都入心。
若是像頑童愚蒙，若這樣，就是一直很調皮、頑固，隨自己在玩，教的都不聽進去。像這樣，不管四面的災難開始起，還是不怕。所以，大宅的長者擔心，要用什麼方法，能讓人人接受法，法入心，法在行為中，這也就是佛陀的用心。
所以前面的經文說，「舍利弗！是長者作是思惟。」思惟就要很用心了，「我身手有力，當以衣裓、若以几案、從舍出之。」
舍利弗
是長者作是思惟
我身手有力
當以衣裓
若以几案
從舍出之
《法華經 譬喻品第三》
「我身手有力」。這我們昨天說過了，身、手，「身」就是慈悲，「手」就是智慧，慈悲，心要如何護念眾生，雙手能拔苦，這就是智慧、慈悲。悲智，表達是「身手有力」。應該要用什麼方法？下面就說，「當以衣裓、若以几案、從舍出之。」「衣裓」，在西竺（編按：印度古稱竺）就是一種在盛花，較細(項)的東西，用布做的，包裹東西的器具，叫做「衣裓」。
衣裓：
西竺盛華之具
可護幼小童孺
以出於火宅
喻度下根
用這種東西譬喻，能來護幼小的童孺，比較幼小的孩子，用這個東西能這樣將他保護著。這是譬喻，對法較淺、根機較低的人，這就是譬喻要度下根機。
又再「几案」。「几」那就是小几，就像我們的茶几一樣，桌子小小的，或者是托盤，在放裝飾物的東西。這只能放較小的東西，擺飾，裝飾的東西，所以小几置小物，這叫做小安。
几案：
小几 置物小安
案廣 置物則大安
可佐少壯登陟
以逃於火地
喻度中根
「案」就是大桌子。桌子比較大，這個大桌子就能放較重的東西，桌上，能辦事，能載重物，所以「置物則大安」。這譬喻能幫助少壯，已經較大了，青少年，能夠登陟以逃於火宅。
這桌子(從)門若逃不出去，是不是要(用桌子)疊高一點，如何來脫離火宅。這就是一種譬喻，對小根、中根這樣的人，佛陀就要很用心。而若上根大器的人，他聞法，就能接受、就能瞭解了。就是擔心的是中、下根機的人，雖然有聽法，卻是還沒有辦法真心入法，很入心。
所以佛就這樣說，「若我以智慧，但以神通力，智慧力宣說，知見力無畏等」。
若我以智慧
但以神通力
智慧力宣說
知見力無畏等
就是用這樣的方式，用智慧、用神通，用這種力量來說話，光用說話的，希望人人有辦法來接受，期待人人將佛陀所說的法，法能人人入心，「令眾生出三界宅、離四倒、明五蘊舍」。
令眾生
出三界宅
離四倒
明五蘊舍
最近，這個「三界宅」，大家應該很熟了，欲界、色界、無色界，這就譬喻這個大宅，天地之間這個大宅，眾生的心態、欲念，緣著外面的色境，從內心起了貪念、煩惱等等，這譬喻一個大宅。
「離四倒」，四種顛倒，常、樂、我、淨。這幾天前才說，大家要知道，正確瞭解人生無常，世間苦難偏多，有什麼是快樂呢？
身體，觀身不淨，一切都是不乾淨。真的是，這四項我們要好好自我警惕。
「五蘊」那就是我們，色、受、想、行、識，這種五蘊熾盛。識，那就是從外面的，色、受、想、行，入識來。也是這幾天一直說，用我們的六根，緣外面的六塵境，心裡的感受，在內心不斷的思惟，向外去造作很多的業力，這些收納回來，在我們的(第)八識之中。所以，我們常常說，我們要用心聽進去。
「五蘊」，我們要很清楚瞭解。所以用種種的方法，佛口說法，我們要用心聞法。就像阿難，雖然背上生癤子，那麼的痛苦，那麼腫，佛陀：「來，醫生你用心，我讓阿難專心，來分離他的精神，集中在佛法中。」果然這個手術成功，阿難背部的癰瘡好了，法入心了；這也是一個方法。
故云：
從舍出之
復更思惟
明一乘法大
而受法機小
喻一門狹小
所以說來，「從舍出之，復更思惟」，用這樣說法，將這些下根機、中根機的人，希望他們聽得進去，能瞭解，再思惟，先從火宅出來，但是，還要再讓他們，更上一層樓。「明一乘法(大)」。「一乘」，這個法很大，一乘大法，但是那個根機很小的人，這個法無法入。為什麼法無法入？根機小，那就是執著四倒、五蘊，這樣的人還留著很多的煩惱，煩惱還很多，四倒、五蘊，這很大，但是，法無法入他的心。
執著四倒五蘊
因之法門難通
故云：其門狹小
因為他煩惱大、心門小，所以大法無法入他的心門，只想要獨善其身，不想要兼利他人。這就是根，煩惱還很多，心門還很小，大的法無法入，法門通過難。要通過這個法之門，就不通了，所以就「其門狹小」。
我們要如何開啟我們的心門，來接受大法，不要讓我們的煩惱那麼的多，煩惱比法還大，當然法就無法入心；煩惱若大，心門就小。所以我們要將煩惱打開，不要阻礙心門，心門才有辦法將法接納進來。所以各位菩薩，學佛必定要法入心，要不然我們要如何能學得，與佛同等，那種三覺圓滿呢？這是我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Use Perfect Enlightenment and Wisdom to Transform Those With Limited Capacities (如來圓覺智度小機)
Date: April.17. 2015
“The Tathagata has perfect enlightenment and great wisdom. He is replete with compassion and true principles. The playful sons foolishly set off sparks and, as the fire surrounded them, they did not know to feel shock or fear.”
The Tathagata already has perfect wisdom and is replete with the three elements of enlightenment. He enlightened Himself and others, and has perfect enlightened conduct. He is replete with compassion and has understood the true principles. However, we ordinary people are like those foolish sons playing. They still did not understand what “principles” are, nor did they try to follow the teachings. These foolish sons did not want to learn and were always causing trouble, not realizing that they were surrounded by danger. So, they felt no shock or fear.
Isn’t this how we sentient beings behave? The Buddha is like the kind father of the world. He is replete with morals and has completed His learning. His knowledge of principles, virtue and His character have all been perfected. But how can He teach the children and other family members who live in this great house? Each family member in this great house has his own habitual tendencies. The children are not very serious, either. This kind father will feel worried and helpless, but will not give up. So, He devised wondrous provisional teachings and skillful means as ways of teaching everyone.
When the Buddha was in this world, the disciple closet to Him was Ananda. One time, Ananda developed a boil on his back. It was abscessed. Medically, this is an “ulcerative carbuncle.” This boil was extremely painful. It has already festered and had to be operated on. The Buddha told the doctor, “Go ahead and operate on him. I will speak to Ananda and divert his attention.”
Sure enough, since the Buddha was before him, Ananda concentrated on listening to the Dharma with the respect he always had. The Buddha spoke to Ananda in the tone of voice He normally used, saying, “Ananda, spiritual practice cannot wait. You must seize the opportunities for awakening. If you want to awaken, your Six Roots must be focused on one thing. As you physically sit here, you must use your eyes and ears in concert.” As Ananda listened to the Buddha speak, he was unaware that the boil was being lanced, and all the pus was being drained. Everything went smoothly.
The Buddha then asked Ananda, “Ananda, did that hurt?” Ananda answered, “I did not feel anything at all. Someone was treating the boil on my back yet I felt no pain at all.” The Buddha turned to the other bhiksus and said, “Be focused when you listen to the Dharma. When Ananda suffered this physical ailment, he focused on the teaching of the Dharma. This allowed his physical suffering to be treated. His treatment was completed [so easily], and he took the Dharma to heart, took the true principles to heart and developed his wisdom-life.”
[In the story of] the Buddha and Ananda, Ananda’s ailment was treated while the Buddha used the Dharma to treat his mind, diverting his attention from his physical pain to listening to the Dharma.So, when we concentrate, we can take the Buddha-Dharma to heart.
Two or three days ago, Chi Hang came back to the Abode from Malaysia.While talking, he mentioned a young volunteer, Cheng Yi, and his life story.He said, “When [Cheng Yi] was born, he had no hands; he was physically handicapped.”
When his parents saw that their child was born without hands, they abandoned him.Another couple could not bear to see this so they brought him home and raised him.As this child slowly grew older, like any typical child, he went to school.He went to elementary, middle, then high school.
However, because he lacked both hands, as he interacted with other children, he could not help but feel inferior.Just before entering college, he happened to come in contact with Tzu Chi volunteers.
They helped him apply for scholarships and constantly encouraged him.He was very smart and studious, so he was accepted into college.However, he was worried.“Once I graduate, where will I work?”
Chi Hang and the other volunteers told him, “Don’t worry about your post graduation plans; come work for Tzu Chi.”He felt very happy and comforted.Once he graduated, he reported to work at Tzu Chi.He was responsible for managing the same field that he had studied, information technology.He was in charge of this from the office.
Whiter the 3-in-1 (documentation) team needed photographs to be uploaded or needed video footage to be edited, he would use his feet to edit the images and videos.He was responsible for all of the typing and documentation.
During the Malaysian volunteers’ previous trip, I asked him, “Are you listening to the teachings? Do you wake up for the morning Dharma talk?”He quickly stood, came before me and said, “When I go back, I will do this diligently. Very well, now that you have promised me, you must go back and diligently learn the Dharma.”
Indeed, when he went back to Malaysia, he woke up early every morning to attend the morning recitation and my Dharma talk.
But as soon as I began the lecture with, “Fellow practitioners,” he would start to nod off and sleep, all the way until, “Always be mindful”.Then, he would wake up.
He said, “This is frustrating, what should I do?”Because I speak Taiwanese, which he could not understand, as soon as I said, “Fellow practitioners,” he would immediately fall asleep.
So, how could he learn Taiwanese?He said he concentrated on listening and focused all his attention on his ears.One day, suddenly, while he focused single-mindedly on listening he heard a “pop” in his ears.
From then on, he could understand every sentence that I spoke.
Following the talk, the volunteers shared their realizations at a study group.Those who understood would take notes.
On that day I taught about “perfecting the three elements of enlightenment,” [which sounds like “three angles” in Taiwanese].
In the group, the volunteers discussed what I said.
One volunteer drew it for everyone, a line going this way, this way, and then that way.There were three angles, a triangle!Cheng Yi explained to him, “Master didn’t say ‘triangle’, but rather ‘the three elements of enlightenment’.”
He had made a note about this He took notes with his feet, taking down every single word.When he showed everyone his notes, he had “the three elements of enlightenment”.
So, is he lacking anything?No. He has all of his six sense organs.
Although he has no hands, his feet were very dexterous.
Chi Hang told me, “His notes are even neater than handwritten ones.They are very clear and orderly.”He took in every sentence I said. Strangely enough, he can only understand Taiwanese when I speak it, not when anyone else speaks it.
Think about this; it is incredible!But it is not that inconceivable.
We must believe the Buddha’s teachings that [anything is possible] when we are completely focused on receiving the Dharma. When we accept the Dharma with sincerity, we can take every single sentence to heart. If we are like foolish children, we will remain mischievous and stubborn, doing as we please and refusing to listen to any directions. If we are like this, in spite of disasters arising on all sides, we will still not be afraid.
This worries the elder of the great house. What method could he use to help everyone accept the Dharma, take it to heart and manifest it in their actions? This is what the Buddha mindfully contemplated.
The previous passage states, “Sariputra, the elder had these thoughts.” The elder was very mindful about this. [He thought], “My body and arms are strong. I can wrap them in a sack or place them on a table and carry them out of the house.”
“My body and arms are strong” is what we discussed yesterday. [In the analogies of] body and arms, “body” represents compassion and “arms” represent wisdom. Having compassion, we think of how to safeguard sentient beings and how to relieve suffering with our two hands. This represents wisdom and compassion.
Compassion and wisdom are expressed by saying, “body and arms [that] are strong”. But what methods should he use? The passage continues, “I can wrap them in a sack or place them on a table and carry them out of the house”.
“A sack”, in ancient India, was something delicate used to hold flowers made of cloth. This container which was wrapped around things is called a sack.
“A sack: In ancient India, this was a container used to hold flowers. It could be used a protect the young and innocent and help bring them out of the burning house. This is an analogy for transforming those with limited capabilities.”
This object is used as an analogy for something used to protect the young and innocent. Very young children can be shielded by [a sack]. “Children” represents those who have limited capabilities and a superficial understanding of the Dharma, so this is an analogy for transforming those with limited capabilities. Next is “a table”. “Table” here can refer to a side table. This is like the table we use to serve tea. It is very small, or like a tray where we place decorative items. This can only hold smaller objects, things which serve decorative purposes. We place small objects on small tables, which we call side tables.
“A table: Small objects are safely placed on a side table. Large objects are safely placed on a long table. Youths in their prime can climb on them and escape the fire. This is an analogy for transforming those with average capabilities.”
“Long table” refers to bigger tables. Heavier objects can be placed on long tables. We can do our work at this table or put heavy objects on it. “Large objects are safely placed on a long table”. This is an analogy for transforming youth in their prime. At this age, they can climb on the table to escape the fire if they cannot escape through the door, they can stack up the tables to escape the fire. This is an analogy for those with limited or average capabilities. The Buddha must be very careful with them. When those with great capabilities hear the Dharma, they can accept and understand it, so He worried most about people with limited or average capabilities. Though they listened to the Dharma, they did not truly penetrate the Dharma or take it to heart.
So, the Buddha said, “If I use my wisdom, I can manifest spiritual powers and the power of wisdom to teach my understanding and views, powers, fearlessness”.
He taught them in these ways, using His wisdom and His spiritual powers, these kinds of abilities, in order to teach. Simply by speaking to them, He hoped that everyone could accept the Dharma. He hoped that everyone could take the Dharma that He taught to heart,
“[enabling] sentient beings to escape the house of the Three Realms, transcend the Four Inverted Views and understand the Five Aggregates.”
Recently, the house of the Three Realms is something you have grown familiar with. The desire realm, form realm and formless realm have been compared to this great house. In the great house of the world, the mindsets and desires of sentient beings connect to the external conditions of the form realm and give rise to greed, afflictions and so on. This is the analogy of the great house.
“[They] transcend the Four Inverted Views”. The Four Inverted Views are permanence, joy, self and purity. We discussed them just a few days ago, so everyone must understand them and correctly comprehend that life is impermanent. There is so much suffering in the world; where is the joy? We must contemplate the body as impure; we must see that everything is impure.
Indeed, we must remind ourselves to be vigilant of [our views] on these four things. The Five aggregates are form, feeling, perception, action and consciousness. In the raging Five Aggregates, consciousness comes from external phenomena of form, leading to feeling, perception then action, which enters our consciousness.
Over these past few days, we have discussed how we use our Six Sense Organs to connect with the Six Sense Objects. Our feelings leads us to constantly think. Acting on these thoughts leads us to create karma, which is then stored in our eighth consciousness.
Therefore, we always say that we must mindfully listen to the Dharma. We must clearly understand the Five Aggregates. With various methods, the Buddha taught the Dharma, and we must listen to it mindfully. We must be like Ananda, who had a boil on his back which was painful, swollen and pus-filled. The Buddha said, “Doctor, focus on the operation. I will help Ananda focus on something else by diverting his attention to concentrate on the Buddha-Dharma.” Sure enough, the operation was successful. Ananda’s boil was healed and he had taken the Dharma to heart. This was also a method He used.
Thus it says, [He would] carry them out of the house. Then he thought further upon this again. Clearly, the One Vehicle Dharma is great, yet capabilities for accepting it are limited. This is analogous to the narrow door.
Thus it says, “[He would] carry them out of the house. Then he thought further upon this again. He taught the Dharma in a certain way for those of limited or average abilities, hoping they could hear and hear and accept the teachings, then understand and contemplate them. First He must help them escape the burning house. Then he must help them advance to the next stage. “Clearly the One Vehicle Dharma is great.”
The Dharma of the One Vehicle is very expansive; it is the Great Dharma. But those of limited capabilities are unable to enter it. Why can some people not enter this Dharma? Their capabilities are limited because they cling to the Four Inverted Views and the Five Aggregates. People like this still have many afflictions. The Four Inverted Views and the Five Aggregates are very big [obstacles], so the Dharma cannot penetrate their minds.
Because people cling to the Four Inverted Views and Five Aggregates, it is hard for them to pass through the Dharma-door. Thus it says, “The door is narrow.”
Because their afflictions are great, and the door to their minds is narrow, the Great Dharma cannot enter their minds. They practice only for their own benefit, without wanting to also benefit others. This is their capability. With so many afflictions, the door to their minds is very narrow. The Great Dharma cannot enter their minds; it is difficult to pass through this Dharma-door. They cannot enter this door; they cannot understand it.
Thus, “The door is narrow. In order to open the door of our minds to accept the Great Dharma, we must not amass so many afflictions. If we have more afflictions than Dharma, the Dharma cannot enter our minds. The more afflictions we have, the narrow the door will be. Therefore, we must break through our afflictions so that they do not obstruct the door; only then can we take in the Dharma.
Dear Bodhisattvas, as Buddhist practitioners, we must take the Dharma to heart. If not, how can we learn to be like the Buddha and perfect the three elements of enlightenment? That requires us to always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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