20150501《靜思妙蓮華》無明欲熾調心為藥 (第556集)
（法華經•譬喻品第三）
⊙「無明欲熾缺慧水，救世妙法需調心，一切唯心圓覺法，心佛平等大悲心。」
⊙「我今當設方便，令諸子等得免斯害。」《法華經 譬喻品第三》
⊙「父知諸子先心各有所好，種種珍玩奇異之物，情必樂著。」《法華經 譬喻品第三》
⊙父知諸子先心各有所好：此釋正說三乘。知先心各有所好、所求心念，喻佛知眾生諸根勝劣智力，更思量其受用法之根器而後與之。
⊙又喻各人習性為因，與其自修行為果，得諸功德之所趣向，各有不同。此是如來，先逗其各有所好，說法之機。
⊙人多好樂種種寶貴珍品玩賞之物，貪著欲樂，喻二乘行者唯樂獨善，自利偏執於自法樂。
⊙上根人本習大乘，名知先心各有所好。種種珍玩，即諦緣六度等法，三界稀少，故云奇異。知覺有情，心必好樂，正投其所好也。
【證嚴上人開示】
「無明欲熾缺慧水，救世妙法需調心，一切唯心圓覺法，心佛平等大悲心。」
無明欲熾缺慧水
救世妙法需調心
一切唯心圓覺法
心佛平等大悲心
修行不就是要我們人人，調好我們的心嗎？心若沒調好，無明起，那就是很多障礙的門就開了。心若能調得穩定，我們這個明智的鏡子就現前了，這就是我們要時時用心調心。
佛世的時代，在僧團中也有這樣的一段故事：那就是佛陀在給孤獨園，一群的比丘，隨著佛陀在那裡修行。給孤獨園周圍的環境很美，到了春天來的時候，那就是百花齊放，樹木又是很旺，又再看到很多的花、草，春天這個美景，真是太迷人了。
其中有四位比丘，共同在那裡坐著的時候，其中就有一位那就這樣說：「能夠這樣每天都在這個地方，輕安自在，與人來看山景、欣賞山花，能夠這樣，就是很快樂了。」另外一位比丘就這樣說：「我若能夠與幾位好朋友、親人，若能夠這樣喝一點酒，彼此之間，稍微唱一個歌、跳一個舞，這樣歌舞享樂，這樣不知有多好。」
另外又有一個說：「我若是能夠在這樣的境界裡，若有很富足的金銀財寶、若有很美的美服，又再有很高貴的車、馬等等，出門讓大家看到都羨慕我，若能夠這樣的境界，不知有多好。」另外一位就這樣回答：「若能夠再多一項，那就是嬌妻、美妾都在身邊，大家穿得很漂亮，大家都有很好的歌喉、會唱歌，會彈樂器，大家在這種的境界裡來享受著，豈不就是人間最歡喜的事情嗎？在這個地方嬉戲遊玩，這是人生一大享受啊！」
佛陀聽到了，感覺：「明明就已經，發心出家了，這個心還緣著這樣的境界，實在太可惜了。難得聞法，難得有出家的心，卻是這念心，還是緣著種種的境界，這樣起心動念。
佛陀憐憫，開始就將他們叫過來，向大家說：「大家應該要知道人生是無常。這個境界，春天過了之後，夏天燠熱的氣候開始來了，若是乾旱，百花枯萎，而若是到了秋天，所有的樹葉就要凋零了，世間這個美景無常。」
還有，若是要這樣，整群人喜歡作樂，要知道，再好的人，都有離別的時候；若是要金銀財寶、一切富貴，要知道，五家共有；也要知道，要想要嬌妻、美妾，一切的這個娛樂，要知道「愛別離(苦)」、「怨憎會(苦)」。人間沒有一項是永恆的，大家要知道，你們現在的思想、你們現在的心，若是再這樣一直緣下去，這是危險的事情，會引起了，引導出了，人人走向憂愁、畏懼，而一且危險死亡的道路。這是佛陀向這四位比丘來開示。
所以說「無明欲熾」。這個無明欲若生起，就熾然火起，就像我們的心地，沒有法水滋潤，所以我們的心地因為欲，整個乾燥起來了，這是很危險。
我們最近在說天下三界如一大宅，裡面住很多人，人人開始，這個散漫心躁動起來了，就是很燥、很乾，這個心定不下來，所以，引起了三界的大宅，已經腐敗掉了，境界很乾燥，人還不知道，在裡面。像這樣，這間大宅是很危險，不只是危機，也已經「俱時火起」，在四面火也起了。這是佛陀警惕我們，要趕緊將這念心調伏下來，大家要發心救世，要將這個周圍，火開始在起，我們大家要趕緊，如何來熄滅這個火，或是是火已經大起來了，要趕緊離開，這是救這間大宅的方法。
救世，那就是需要妙法。這個「妙法」，第一項的方法，那就是調心。佛陀還告訴我們，「三世一切佛，一切唯心造」，我們一切，過去、現在、未來的佛，也是要從這念心開始。
所以「一切唯心圓覺法」。這就是一個平衡的法，要如何讓我們的心能夠，很平衡下來、穩定下來，保持我們清淨的本性，到達了佛，心佛平等這個境界，那就是要應用大悲心。
我們要知道，天下這個大宅，是人人共生存的地方，所以人人就要心全部清淨。現在已經是大乾坤，四大不調和的時代，現在是人心善惡雜揉，多數都已經迷失了，這個人倫軌道這個時刻，要怎麼辦呢？就要趕緊再想辦法，讓大家能夠更加積極，同聲來呼喚。只有一個人的聲音，太微弱了，需要更多人的心和齊，聲音來呼喚。唯有這樣，才不會只有佛陀一個人，只有長者，很孤單，所以我們必定，學佛者要有這念心。
前面的(經)文這樣說，「我今當設方便，令諸子等得免斯害。」
我今當設方便
令諸子等
得免斯害《法華經 譬喻品第三》
這是前面說過了，這位長者一再呼喚，孩子還是這樣，所以要緊急再想辦法，用種種的方法來誘引，將這些已經沉迷了，在那個欲念中，還是同樣要應用，他們所歡喜的方法，來將他們叫出來。這就是這位慈悲父、世間的長者、出世的覺者，那就是佛陀。
所以下面再說，「父知諸子先心各有所好，種種珍玩奇異之物，情必樂著。」
父知諸子
先心各有所好
種種珍玩奇異之物
情必樂著
《法華經 譬喻品第三》
這就是在解釋三乘。佛陀要將他成佛的境界，來與大家分享，讓大家的心中，同樣與佛同等的境界。無奈，眾生習氣已經是很重，所以不得不開三乘法。
父知諸子
先心各有所好：
此釋正說三乘
知先心
各有所好所求心念
喻佛知眾生諸根
勝劣智力
更思量
其受用法之根器
而後與之
接下來，「知先心各有所好、所求心念」，這就是譬喻，佛已經知道這些眾生的根機，有很殊勝的根機，也有很頑劣的根機，所以就要再用心，來思惟、來思量，來看這些人，差不多什麼樣的人？用什麼樣的法？
這就是佛陀不斷，觀機逗教、隨機說法，就要隨各人的「習性為因」，讓他能夠「修行為果」。每一個人的習性，接受什麼樣的法，這是因，就開始看他們的根機，如何去修行的結果。
又喻各人習性為因
與其自修行為果
得諸功德之所趣向
各有不同
此是如來
先逗其各有所好
說法之機
上根機的人，行菩薩道去了，中根機的人觀四時境界等等，像這樣，讓他們各人隨根機，「得諸功德」。行菩薩道的人，內修外行，而若是中根機的人，只為自己內修，卻是所修的行都是只為自己，這種的果，但是，雖然內修，「自淨其意」，也是同樣有德，卻是沒有菩薩入人群中，那個弘法，就是四弘誓願的法，這樣那麼大的果德。所以要各人修，各人行，各人得，各人德，這就「各有不同」。
這就是如來，「逗其各有所好」，用種種種種的珍寶、種種的貴重的東西，在那個地方誘引大家，「看你們要什麼，能夠趕緊過來」，這就是佛陀的用心。
人多好樂種種
寶貴珍品玩賞之物
貪著欲樂
喻二乘行者
唯樂獨善
自利偏執於自法樂
人人都是同樣，有「好樂種種寶貴珍品」，能夠玩、能夠欣賞，這的東西是很多，多數的人所愛的東西。也就是人，有的人看到很好、喜歡，要來拿、要來取，一取得下去，玩物喪志，就這樣沉在那個地方，不要再向前去走，不要向前去發揮他本性的良能，只是沉著、貪著，在他那個境界裡面。這就是譬喻二乘行者，就是獨善其身的人。
不論是獨覺，或者是聲聞，獨覺，他能夠自己瞭解，天地萬物完全是無常。就像舍利弗，已經停滯在「真空」那個地方，但是他還未透徹那個「妙有」，要如何度眾生，回歸如來本性。
已經透徹了道理，就是自受用，這種瞭解了「真空」，卻是沒有體會到佛的本懷，那種開闊如宇宙，「心包太虛」，這種以三界視為己宅，三界內的眾生，就像自己的眷屬、自己的孩子一樣，這種廣大的心胸，這實在是真「妙有」的境界。卻是與舍利弗同樣這種，停滯在「真空」道理，這種獨善其身的人。
還有另外的是還有「心欲」，這種的聲聞(根性)，就如剛才說的那四位比丘，在這個修行的境界裡，這樣起心動念。你看，聲聞(根性)，已經聽佛說法，卻是這樣的心，還是不斷在起伏，這就是全都是小乘者，還未真正體會那個大道理，佛陀只好就要用，種種的法來誘引。
為眾生觀機逗教，隨眾生、學佛者的心欲接受，他到底要什麼呢？所以，這個樂，若是二乘都是樂獨善，「自利偏執(於)自法樂」，這就是普通，平常修行者，那個大乘法還未入心，還是在二乘法的裡面。
上根的人本習大乘，「名知先心各有所好」。佛已經「知先心各有所好」。
上根人本習大乘
名知先心各有所好
種種珍玩
即諦緣六度等法
三界稀少
故云奇異
知覺有情心必好樂
正投其所好也
佛已經「知先心各有所好」，這些人過去已經有這種發大心，從過去一直到現在，這樣根機的人，所以用，能夠馬上接受到大法，去度眾生。
所以「種種珍玩，即是諦緣六度等法」。「諦」就是「四諦法」，「緣」就是「十二因緣(法)」，「六度」，那就是(行)菩薩道──布施、持戒、忍辱、精進、禪定、智慧等等。這個「六度」，真的是「三界稀少」，「故云珍異」，這個法實在很珍貴。
知道這些覺有情，就是菩薩，菩薩是到覺有情人，必好樂，投於最歡喜的法，這就是發大心、要立大願的人，就是為他們說「六度法」。
修行像農夫在耕田，這個田不能沒有水。看看現在多少國家乾旱，大地的土裂開了，就廢耕了。土地若廢耕，五穀雜糧就不收，所以生命就有危機；而我們的心田若廢耕，我們的慧命就會喪失。所以，我們的無明在心裡，像那個旱地若草乾掉了，一點點火種就燒起來，所以我們必定要有智慧的水。
要好好，智慧的水，要從調心，心調得好，我們這一面鏡子，就如田有水，照著空中的月，同樣有明月現前。就像一面心鏡，必定要運用我們的大悲心，入人群中，當然，「苦、集、滅、道」，這個「四諦法」，同時要瞭解到「十二因緣」，過去、現在、未來，更重要的，就要行「六度」行。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Treat Ignorance By Training the Mind (無明欲熾調心為藥)
Date: May.01. 2015
“Ignorance and desires blaze due to the lack of wisdom-water. The wondrous Dharma that can save the world must be used to train our minds. Everything is created by the mind; this is the Dharma of perfect enlightenment. The mind and the Buddha are equal in great compassion.”
Isn’t the purpose of spiritual practice to help all of us train our minds? If we do not train our minds well, ignorance will arise, which opens the door to many obstacles. If we can train our minds to be stable, the mirror of our clear wisdom will manifest. So, we must always be mindful in training our minds.
During the Buddha’s lifetime, something like this happened in His Sangha. When the Buddha was at Jeta Grove, there was a group of bhiksus following Him to engage in spiritual practice. The environment of Jeta Grove was beautiful. In springtime, all the flowers were in bloom and the trees flourished. There were also many flowers and grasses. These beautiful springtime images were very enchanting.
Among [the monastics] was a group of four bhiksus. As they sat there, one of them said, “If we could spend every day in this place, we would feel peaceful and at ease. We could also enjoy the scenery of the mountains and of the flowers. If we could do this, then we would be very happy.” Another bhiksu said, “If I could be with a few friends and relatives and have a drink, sing a little song and dance together, enjoying the song and dance, that would be so wonderful.”
Another bhiksu said, “If I could live in this kind of state and also have plenty of wealth and treasures, beautiful clothing, an extravagant cart and horses and so on, so that I am the envy of everyone who sees me, if I could live in such a state, that would be so wonderful.”
Another replied, “Indeed, I would add one more thing to this state, which is a beautiful wife and concubines. They would be dressed beautifully, have wonderful singing voices and play instruments. If we could enjoy this kind of life, wouldn’t that be the most delightful thing? Playing and enjoying ourselves in this place would be such a wonderful pleasure in life!”
When He heard this, the Buddha felt, “They already took vows and left the lay life. However, their minds are still connected to those states. This is really a pity. It is precious to hear the Dharma and have the aspiration to become a monastic, yet their minds are still connected to these various states, causing these thoughts to stir in their minds.” The Buddha, in His compassion, called to them. He told them, “Everyone should know that life is impermanent. After the spring passes, the blazing heat of summer comes. If it is dry, all the flowers will wilt. Come autumn, all the leaves on the trees will wither. The beauty of this world is impermanent.
“Also, if you want to gather in a group and enjoy yourselves, remember that, no matter how close you are, you will eventually have to part. If you want wealth and treasures, you must understand that they never truly belong to us. We must also know, if we want beautiful wives and concubines, and the pleasure and entertainment they provide, we must know we will suffer from parting with those we love and from meeting those we hate. Nothing in this world is everlasting. We must all understand this. With your current thinking and mindset, if you continue to connect with conditions that will be very hazardous. That could evoke and lead you toward depression and fear; it is a path to danger and even death.”This is what the Buddha told these four bhiksus.
So we have said, “Ignorance and desires blaze.”If ignorance and desire arise, they will ablaze like a fire.
Similarly, if the fields of our minds are not nourished by Dharma-water, desire will cause the fields to become completely dry, which is very hazardous.
Recently we have spoken of the Three Realms as a great house with many people living in it.If people’s undisciplined minds become impatient from being arid and parched, they will not be able to calm down.So, the house of the Three Realms has been decaying in this very dry state.But the people within are still unaware.Under these circumstances, being in this great house is very hazardous.Not only is it dangerous, already “all at once, a fire broke out”.This fire is ablaze on all four sides.This is how the Buddha warns us to quickly start training our minds.
We must aspire to save the world.As the fire begins to burn all around us, we must quickly find ways to extinguish it, or, if the fire has grown too big, we must quickly escape.
This is how we save this great house.
To save the world, we need wondrous Dharma.The first method in this wondrous Dharma if to train our minds.
The Buddha also told us that “[To know] all Buddhas of the Three Periods, [know that] all things are created by the mind.”
Everything, even past, present and future Buddhas must begin with the mind.So, “Everything is created by the mind; this is the Dharma of perfect enlightenment.”The Dharma is a method of achieving balance.It can help us balance and stabilize our minds so that we retain our pure intrinsic nature and reach a state where our minds is equal to the Buddha’s.This requires applying great compassion.
We must know that everyone lives together in the greater house of this world.So, everyone’s minds must be pure.
Right now, the macrocosm of the world is in an era where there is an imbalance of the four elements.
Good and evil are mixed up in people’s minds.Most people have a strayed from the path of morality.So, what should we do.We must quickly think of a way to help everyone to be more proactive and call out in one voice.The voice of one person is too weak.We need to bring more people’s voices together and call out in unison.This is the only way for the Buddha to not be doing this alone.
If the elder is by himself, he would be very lonely.So, as Buddhist practitioners, we must have this awareness.
The previous sutra passage states, “I should now devise skillful means to allow all my children to avoid this harm.”
We spoke of this before.The elder repeatedly called to them, but the children remained inside.So, he had to quickly think of various methods to draw them out.These children have been immersed in desires, so he had to find methods based on what it was that delighted them in order to draw them out.This was the compassionate father, the elder of the world, the world-transcending enlightened one, the Buddha.
The next passage states, “The father knew his children, that each had his or her own preferences for all kinds of precious toys or unusual objects, which would surely bring them joy.”
This explains the Three Vehicles. The Buddha wanted to share the enlightened state He had attained with everyone so that everyone’s minds would be in a state equal to the Buddha’s. sadly, their habitual tendencies were already quite severe, so He had to teach the Three Vehicle Dharma.
“The father knew his children, that each had his or her own preferences: This explains the reason behind the Three Vehicles. He knew that they each had preferences, things which they sought, just as the Buddha knew sentient beings’ abilities gave them strong or weak powers of wisdom. He considered their capacity to accept and apply the Dharma before giving it to them.”
Next, “He knew they each had their own preferences and things which they sought.” This is an analogy. The Buddha knew that among sentient beings some had exceptional capabilities and some had very limited capabilities. Therefore, He had to mindfully contemplate and evaluate them to see what kind of people they were and what types of methods He would need to use. The Buddha always observed their capabilities and taught accordingly. According to each person’s “habitual nature as the cause”, He allowed them to attain “spiritual practice as the effect”. Each person’s habitual tendencies determined the teaching that each could accept. This was the cause. Then, the effect depends on their capabilities and how they engage in spiritual practice.
“This also shows that their habitual natures were the cause, and their own spiritual practice was the effect. The directions each followed to attain merits were all different. This is why the Tathagata first adapted to their preferences in order to teach the Dharma.”
Those with great capabilities walked the Bodhisattva-path. Those with average capabilities observed the state of four seasons and so on. In this way, each followed their own capabilities to “attain merits”. Those who walk the Bodhisattva-path engaged in internal cultivation and external practices. Those with average capabilities only engaged in internal cultivation. Their spiritual practice was focused on themselves. This has a certain effect. Although engaging in internal cultivation to “purify their own minds” likewise allows them to attain virtues, they are not Bodhisattvas who go among people. The Dharma they spread is not that of the Four Great Vows so it does not result in that great virtue.
So, they each engaged in their own practice, and each attained their own virtues. Thus, “They were all different”. The Tathagata adapted to their preferences and used various treasures and various valuables to entice them from that place. Depending on what they wanted, they could quickly come out to get it. This is the mindfulness of the Buddha.
“Most people take pleasure in various valuable and precious objects, things they can admire and play with, and are attached to desires and sensory pleasures. This is an analogy for the Two Vehicle practitioners, who only take joy in liberating themselves. They are attached to benefiting themselves and take joy in their own teachings.”
Most people “take pleasure in various valuable and precious objects”. The things that people can play with or admire are the things that are craved by many people. Some people are happy when they see wonderful things, so they want to take them, to possess them. Clinging to them, they lose their resolve. They remain immersed in that state and do not want to move forward or exercise the pure potential of their nature. They remain immersed in and greedily cling to that state. This is an analogy for Two Vehicle practitioners, who only seek to awaken themselves.
This is true whether they are Solitary Realizers or Hearers.
Solitary Realizers realize on their own that all things in the world are impermanent. They are like Sariputra, who had stopped with the [realization of] true emptiness. He could not penetrate wondrous existence, how to transform sentient beings to help them return to their intrinsic Tathagata-nature. After penetrating the principles, he had made use of them himself. He understood “true emptiness”, but not the Buddha’s original intent. The Buddha’s heart was as vast as the universe. “His mind encompassed the universe”. He saw the Three Realms as His own house and sentient beings in the Three Realms as part of His own family, His own children. This expansive and spacious mind is truly in a state of “wondrous existence”.
Meanwhile, Sariputra had stopped with realizing the principles of “true emptiness” and sought only to awaken himself.
Others still had desire in their minds. These Hearers are like the four bhiksus we just spoke of. They were in a place of spiritual practice but still allowed discursive thoughts to arise.
You see, these Hearers had heard the Buddha expound the Dharma, yet this was still their state of mind. Their mind were still fluctuation.
So, these are all Small Vehicle practitioners. They have not yet realized great principles, so the Buddha had to use various methods to draw them out. This is how the Buddha teaches according to sentient beings’ capabilities, based on what the practitioners would accept. What exactly do they want?
So, when it comes to joy, the two Vehicle practitioners only take joy in liberating themselves. “They are attached to benefiting themselves and take joy in their own teachings.” This is [the mindset] of ordinary practitioners. They had not yet taken the Great Vehicle Dharma still swelled on the Two Vehicle Dharma.
Those with great capabilities originally studies the Great Vehicle. “This is the meaning of knowing each had their own preferences.”
Those with great capabilities had originally studied the Great Vehicle. This is the meaning of knowing each had their own preferences. The various precious toys are the Four Truths, Twelve Links, Six Paramitas, etc., which are rare Three Realms. Thus they are called unusual objects. He knew what enlightened beings took joy in, so he directly gave them what they liked.
The Buddha already “knew that they each had their own preferences.” In the past, they had developed great aspirations and had maintained their capabilities up to the present.
So, they could quickly accept the Great Dharma and go out to transform sentient beings. thus, “the various precious toys are the Four Truths, Twelve Links, Six Paramitas, etc.”
“Four Truths” refers to the Four Noble Truths. “Twelve Links” refers to Twelve Links of Cyclic Existence. The Six Paramitas are the teachings of the Bodhisattva-path, giving, upholding precepts, patience, diligence, Samadhi and wisdom. The Six Paramitas are truly “rare in the Three Realms. Thus they are called unusual object.”
This Dharma really is very precious. We understand that enlightened sentient beings are Bodhisattvas who would certainly be delighted with it, so He gave them their favorite Dharma. They form great aspirations and make great vows, so the Buddha taught the Six Paramitas to them.
Engaging in spiritual practice is like the way farmers cultivate a field. The field cannot survive without water. See the many countries experiencing droughts now. The ground is cracked and left uncultivated. If the fields are unplowed, crops cannot be harvested. Thus, the people’s lice are in crises.
If we do not cultivate the fields of our minds, we will lose our wisdom-life. When there is ignorance in our minds, it is like an arid land with dried out grass, the slightest spark of fire will set it ablaze. So, we must have the water of wisdom. Then we can earnestly use our wisdom to train our minds. If our minds are trained well, the mirror of our minds will be like a flooded paddy, which reflects the moon in the sky so the image of a bright moon appears. The mirror of our minds is just like this. We must exercise great compassion to go among the people.
Suffering, causation cessation and the Path, the Four Noble Truths, must be understand along with the Twelve Links of Cyclic Existence of our past, present and future. Most importantly, we must practice the Six Perfections. So, 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）
⊙「無明欲熾缺慧水，救世妙法需調心，一切唯心圓覺法，心佛平等大悲心。」
⊙「我今當設方便，令諸子等得免斯害。」《法華經 譬喻品第三》
⊙「父知諸子先心各有所好，種種珍玩奇異之物，情必樂著。」《法華經 譬喻品第三》
⊙父知諸子先心各有所好：此釋正說三乘。知先心各有所好、所求心念，喻佛知眾生諸根勝劣智力，更思量其受用法之根器而後與之。
⊙又喻各人習性為因，與其自修行為果，得諸功德之所趣向，各有不同。此是如來，先逗其各有所好，說法之機。
⊙人多好樂種種寶貴珍品玩賞之物，貪著欲樂，喻二乘行者唯樂獨善，自利偏執於自法樂。
⊙上根人本習大乘，名知先心各有所好。種種珍玩，即諦緣六度等法，三界稀少，故云奇異。知覺有情，心必好樂，正投其所好也。
【證嚴上人開示】
「無明欲熾缺慧水，救世妙法需調心，一切唯心圓覺法，心佛平等大悲心。」
無明欲熾缺慧水
救世妙法需調心
一切唯心圓覺法
心佛平等大悲心
修行不就是要我們人人，調好我們的心嗎？心若沒調好，無明起，那就是很多障礙的門就開了。心若能調得穩定，我們這個明智的鏡子就現前了，這就是我們要時時用心調心。
佛世的時代，在僧團中也有這樣的一段故事：那就是佛陀在給孤獨園，一群的比丘，隨著佛陀在那裡修行。給孤獨園周圍的環境很美，到了春天來的時候，那就是百花齊放，樹木又是很旺，又再看到很多的花、草，春天這個美景，真是太迷人了。
其中有四位比丘，共同在那裡坐著的時候，其中就有一位那就這樣說：「能夠這樣每天都在這個地方，輕安自在，與人來看山景、欣賞山花，能夠這樣，就是很快樂了。」另外一位比丘就這樣說：「我若能夠與幾位好朋友、親人，若能夠這樣喝一點酒，彼此之間，稍微唱一個歌、跳一個舞，這樣歌舞享樂，這樣不知有多好。」
另外又有一個說：「我若是能夠在這樣的境界裡，若有很富足的金銀財寶、若有很美的美服，又再有很高貴的車、馬等等，出門讓大家看到都羨慕我，若能夠這樣的境界，不知有多好。」另外一位就這樣回答：「若能夠再多一項，那就是嬌妻、美妾都在身邊，大家穿得很漂亮，大家都有很好的歌喉、會唱歌，會彈樂器，大家在這種的境界裡來享受著，豈不就是人間最歡喜的事情嗎？在這個地方嬉戲遊玩，這是人生一大享受啊！」
佛陀聽到了，感覺：「明明就已經，發心出家了，這個心還緣著這樣的境界，實在太可惜了。難得聞法，難得有出家的心，卻是這念心，還是緣著種種的境界，這樣起心動念。
佛陀憐憫，開始就將他們叫過來，向大家說：「大家應該要知道人生是無常。這個境界，春天過了之後，夏天燠熱的氣候開始來了，若是乾旱，百花枯萎，而若是到了秋天，所有的樹葉就要凋零了，世間這個美景無常。」
還有，若是要這樣，整群人喜歡作樂，要知道，再好的人，都有離別的時候；若是要金銀財寶、一切富貴，要知道，五家共有；也要知道，要想要嬌妻、美妾，一切的這個娛樂，要知道「愛別離(苦)」、「怨憎會(苦)」。人間沒有一項是永恆的，大家要知道，你們現在的思想、你們現在的心，若是再這樣一直緣下去，這是危險的事情，會引起了，引導出了，人人走向憂愁、畏懼，而一且危險死亡的道路。這是佛陀向這四位比丘來開示。
所以說「無明欲熾」。這個無明欲若生起，就熾然火起，就像我們的心地，沒有法水滋潤，所以我們的心地因為欲，整個乾燥起來了，這是很危險。
我們最近在說天下三界如一大宅，裡面住很多人，人人開始，這個散漫心躁動起來了，就是很燥、很乾，這個心定不下來，所以，引起了三界的大宅，已經腐敗掉了，境界很乾燥，人還不知道，在裡面。像這樣，這間大宅是很危險，不只是危機，也已經「俱時火起」，在四面火也起了。這是佛陀警惕我們，要趕緊將這念心調伏下來，大家要發心救世，要將這個周圍，火開始在起，我們大家要趕緊，如何來熄滅這個火，或是是火已經大起來了，要趕緊離開，這是救這間大宅的方法。
救世，那就是需要妙法。這個「妙法」，第一項的方法，那就是調心。佛陀還告訴我們，「三世一切佛，一切唯心造」，我們一切，過去、現在、未來的佛，也是要從這念心開始。
所以「一切唯心圓覺法」。這就是一個平衡的法，要如何讓我們的心能夠，很平衡下來、穩定下來，保持我們清淨的本性，到達了佛，心佛平等這個境界，那就是要應用大悲心。
我們要知道，天下這個大宅，是人人共生存的地方，所以人人就要心全部清淨。現在已經是大乾坤，四大不調和的時代，現在是人心善惡雜揉，多數都已經迷失了，這個人倫軌道這個時刻，要怎麼辦呢？就要趕緊再想辦法，讓大家能夠更加積極，同聲來呼喚。只有一個人的聲音，太微弱了，需要更多人的心和齊，聲音來呼喚。唯有這樣，才不會只有佛陀一個人，只有長者，很孤單，所以我們必定，學佛者要有這念心。
前面的(經)文這樣說，「我今當設方便，令諸子等得免斯害。」
我今當設方便
令諸子等
得免斯害《法華經 譬喻品第三》
這是前面說過了，這位長者一再呼喚，孩子還是這樣，所以要緊急再想辦法，用種種的方法來誘引，將這些已經沉迷了，在那個欲念中，還是同樣要應用，他們所歡喜的方法，來將他們叫出來。這就是這位慈悲父、世間的長者、出世的覺者，那就是佛陀。
所以下面再說，「父知諸子先心各有所好，種種珍玩奇異之物，情必樂著。」
父知諸子
先心各有所好
種種珍玩奇異之物
情必樂著
《法華經 譬喻品第三》
這就是在解釋三乘。佛陀要將他成佛的境界，來與大家分享，讓大家的心中，同樣與佛同等的境界。無奈，眾生習氣已經是很重，所以不得不開三乘法。
父知諸子
先心各有所好：
此釋正說三乘
知先心
各有所好所求心念
喻佛知眾生諸根
勝劣智力
更思量
其受用法之根器
而後與之
接下來，「知先心各有所好、所求心念」，這就是譬喻，佛已經知道這些眾生的根機，有很殊勝的根機，也有很頑劣的根機，所以就要再用心，來思惟、來思量，來看這些人，差不多什麼樣的人？用什麼樣的法？
這就是佛陀不斷，觀機逗教、隨機說法，就要隨各人的「習性為因」，讓他能夠「修行為果」。每一個人的習性，接受什麼樣的法，這是因，就開始看他們的根機，如何去修行的結果。
又喻各人習性為因
與其自修行為果
得諸功德之所趣向
各有不同
此是如來
先逗其各有所好
說法之機
上根機的人，行菩薩道去了，中根機的人觀四時境界等等，像這樣，讓他們各人隨根機，「得諸功德」。行菩薩道的人，內修外行，而若是中根機的人，只為自己內修，卻是所修的行都是只為自己，這種的果，但是，雖然內修，「自淨其意」，也是同樣有德，卻是沒有菩薩入人群中，那個弘法，就是四弘誓願的法，這樣那麼大的果德。所以要各人修，各人行，各人得，各人德，這就「各有不同」。
這就是如來，「逗其各有所好」，用種種種種的珍寶、種種的貴重的東西，在那個地方誘引大家，「看你們要什麼，能夠趕緊過來」，這就是佛陀的用心。
人多好樂種種
寶貴珍品玩賞之物
貪著欲樂
喻二乘行者
唯樂獨善
自利偏執於自法樂
人人都是同樣，有「好樂種種寶貴珍品」，能夠玩、能夠欣賞，這的東西是很多，多數的人所愛的東西。也就是人，有的人看到很好、喜歡，要來拿、要來取，一取得下去，玩物喪志，就這樣沉在那個地方，不要再向前去走，不要向前去發揮他本性的良能，只是沉著、貪著，在他那個境界裡面。這就是譬喻二乘行者，就是獨善其身的人。
不論是獨覺，或者是聲聞，獨覺，他能夠自己瞭解，天地萬物完全是無常。就像舍利弗，已經停滯在「真空」那個地方，但是他還未透徹那個「妙有」，要如何度眾生，回歸如來本性。
已經透徹了道理，就是自受用，這種瞭解了「真空」，卻是沒有體會到佛的本懷，那種開闊如宇宙，「心包太虛」，這種以三界視為己宅，三界內的眾生，就像自己的眷屬、自己的孩子一樣，這種廣大的心胸，這實在是真「妙有」的境界。卻是與舍利弗同樣這種，停滯在「真空」道理，這種獨善其身的人。
還有另外的是還有「心欲」，這種的聲聞(根性)，就如剛才說的那四位比丘，在這個修行的境界裡，這樣起心動念。你看，聲聞(根性)，已經聽佛說法，卻是這樣的心，還是不斷在起伏，這就是全都是小乘者，還未真正體會那個大道理，佛陀只好就要用，種種的法來誘引。
為眾生觀機逗教，隨眾生、學佛者的心欲接受，他到底要什麼呢？所以，這個樂，若是二乘都是樂獨善，「自利偏執(於)自法樂」，這就是普通，平常修行者，那個大乘法還未入心，還是在二乘法的裡面。
上根的人本習大乘，「名知先心各有所好」。佛已經「知先心各有所好」。
上根人本習大乘
名知先心各有所好
種種珍玩
即諦緣六度等法
三界稀少
故云奇異
知覺有情心必好樂
正投其所好也
佛已經「知先心各有所好」，這些人過去已經有這種發大心，從過去一直到現在，這樣根機的人，所以用，能夠馬上接受到大法，去度眾生。
所以「種種珍玩，即是諦緣六度等法」。「諦」就是「四諦法」，「緣」就是「十二因緣(法)」，「六度」，那就是(行)菩薩道──布施、持戒、忍辱、精進、禪定、智慧等等。這個「六度」，真的是「三界稀少」，「故云珍異」，這個法實在很珍貴。
知道這些覺有情，就是菩薩，菩薩是到覺有情人，必好樂，投於最歡喜的法，這就是發大心、要立大願的人，就是為他們說「六度法」。
修行像農夫在耕田，這個田不能沒有水。看看現在多少國家乾旱，大地的土裂開了，就廢耕了。土地若廢耕，五穀雜糧就不收，所以生命就有危機；而我們的心田若廢耕，我們的慧命就會喪失。所以，我們的無明在心裡，像那個旱地若草乾掉了，一點點火種就燒起來，所以我們必定要有智慧的水。
要好好，智慧的水，要從調心，心調得好，我們這一面鏡子，就如田有水，照著空中的月，同樣有明月現前。就像一面心鏡，必定要運用我們的大悲心，入人群中，當然，「苦、集、滅、道」，這個「四諦法」，同時要瞭解到「十二因緣」，過去、現在、未來，更重要的，就要行「六度」行。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Treat Ignorance By Training the Mind (無明欲熾調心為藥)
Date: May.01. 2015
“Ignorance and desires blaze due to the lack of wisdom-water. The wondrous Dharma that can save the world must be used to train our minds. Everything is created by the mind; this is the Dharma of perfect enlightenment. The mind and the Buddha are equal in great compassion.”
Isn’t the purpose of spiritual practice to help all of us train our minds? If we do not train our minds well, ignorance will arise, which opens the door to many obstacles. If we can train our minds to be stable, the mirror of our clear wisdom will manifest. So, we must always be mindful in training our minds.
During the Buddha’s lifetime, something like this happened in His Sangha. When the Buddha was at Jeta Grove, there was a group of bhiksus following Him to engage in spiritual practice. The environment of Jeta Grove was beautiful. In springtime, all the flowers were in bloom and the trees flourished. There were also many flowers and grasses. These beautiful springtime images were very enchanting.
Among [the monastics] was a group of four bhiksus. As they sat there, one of them said, “If we could spend every day in this place, we would feel peaceful and at ease. We could also enjoy the scenery of the mountains and of the flowers. If we could do this, then we would be very happy.” Another bhiksu said, “If I could be with a few friends and relatives and have a drink, sing a little song and dance together, enjoying the song and dance, that would be so wonderful.”
Another bhiksu said, “If I could live in this kind of state and also have plenty of wealth and treasures, beautiful clothing, an extravagant cart and horses and so on, so that I am the envy of everyone who sees me, if I could live in such a state, that would be so wonderful.”
Another replied, “Indeed, I would add one more thing to this state, which is a beautiful wife and concubines. They would be dressed beautifully, have wonderful singing voices and play instruments. If we could enjoy this kind of life, wouldn’t that be the most delightful thing? Playing and enjoying ourselves in this place would be such a wonderful pleasure in life!”
When He heard this, the Buddha felt, “They already took vows and left the lay life. However, their minds are still connected to those states. This is really a pity. It is precious to hear the Dharma and have the aspiration to become a monastic, yet their minds are still connected to these various states, causing these thoughts to stir in their minds.” The Buddha, in His compassion, called to them. He told them, “Everyone should know that life is impermanent. After the spring passes, the blazing heat of summer comes. If it is dry, all the flowers will wilt. Come autumn, all the leaves on the trees will wither. The beauty of this world is impermanent.
“Also, if you want to gather in a group and enjoy yourselves, remember that, no matter how close you are, you will eventually have to part. If you want wealth and treasures, you must understand that they never truly belong to us. We must also know, if we want beautiful wives and concubines, and the pleasure and entertainment they provide, we must know we will suffer from parting with those we love and from meeting those we hate. Nothing in this world is everlasting. We must all understand this. With your current thinking and mindset, if you continue to connect with conditions that will be very hazardous. That could evoke and lead you toward depression and fear; it is a path to danger and even death.”This is what the Buddha told these four bhiksus.
So we have said, “Ignorance and desires blaze.”If ignorance and desire arise, they will ablaze like a fire.
Similarly, if the fields of our minds are not nourished by Dharma-water, desire will cause the fields to become completely dry, which is very hazardous.
Recently we have spoken of the Three Realms as a great house with many people living in it.If people’s undisciplined minds become impatient from being arid and parched, they will not be able to calm down.So, the house of the Three Realms has been decaying in this very dry state.But the people within are still unaware.Under these circumstances, being in this great house is very hazardous.Not only is it dangerous, already “all at once, a fire broke out”.This fire is ablaze on all four sides.This is how the Buddha warns us to quickly start training our minds.
We must aspire to save the world.As the fire begins to burn all around us, we must quickly find ways to extinguish it, or, if the fire has grown too big, we must quickly escape.
This is how we save this great house.
To save the world, we need wondrous Dharma.The first method in this wondrous Dharma if to train our minds.
The Buddha also told us that “[To know] all Buddhas of the Three Periods, [know that] all things are created by the mind.”
Everything, even past, present and future Buddhas must begin with the mind.So, “Everything is created by the mind; this is the Dharma of perfect enlightenment.”The Dharma is a method of achieving balance.It can help us balance and stabilize our minds so that we retain our pure intrinsic nature and reach a state where our minds is equal to the Buddha’s.This requires applying great compassion.
We must know that everyone lives together in the greater house of this world.So, everyone’s minds must be pure.
Right now, the macrocosm of the world is in an era where there is an imbalance of the four elements.
Good and evil are mixed up in people’s minds.Most people have a strayed from the path of morality.So, what should we do.We must quickly think of a way to help everyone to be more proactive and call out in one voice.The voice of one person is too weak.We need to bring more people’s voices together and call out in unison.This is the only way for the Buddha to not be doing this alone.
If the elder is by himself, he would be very lonely.So, as Buddhist practitioners, we must have this awareness.
The previous sutra passage states, “I should now devise skillful means to allow all my children to avoid this harm.”
We spoke of this before.The elder repeatedly called to them, but the children remained inside.So, he had to quickly think of various methods to draw them out.These children have been immersed in desires, so he had to find methods based on what it was that delighted them in order to draw them out.This was the compassionate father, the elder of the world, the world-transcending enlightened one, the Buddha.
The next passage states, “The father knew his children, that each had his or her own preferences for all kinds of precious toys or unusual objects, which would surely bring them joy.”
This explains the Three Vehicles. The Buddha wanted to share the enlightened state He had attained with everyone so that everyone’s minds would be in a state equal to the Buddha’s. sadly, their habitual tendencies were already quite severe, so He had to teach the Three Vehicle Dharma.
“The father knew his children, that each had his or her own preferences: This explains the reason behind the Three Vehicles. He knew that they each had preferences, things which they sought, just as the Buddha knew sentient beings’ abilities gave them strong or weak powers of wisdom. He considered their capacity to accept and apply the Dharma before giving it to them.”
Next, “He knew they each had their own preferences and things which they sought.” This is an analogy. The Buddha knew that among sentient beings some had exceptional capabilities and some had very limited capabilities. Therefore, He had to mindfully contemplate and evaluate them to see what kind of people they were and what types of methods He would need to use. The Buddha always observed their capabilities and taught accordingly. According to each person’s “habitual nature as the cause”, He allowed them to attain “spiritual practice as the effect”. Each person’s habitual tendencies determined the teaching that each could accept. This was the cause. Then, the effect depends on their capabilities and how they engage in spiritual practice.
“This also shows that their habitual natures were the cause, and their own spiritual practice was the effect. The directions each followed to attain merits were all different. This is why the Tathagata first adapted to their preferences in order to teach the Dharma.”
Those with great capabilities walked the Bodhisattva-path. Those with average capabilities observed the state of four seasons and so on. In this way, each followed their own capabilities to “attain merits”. Those who walk the Bodhisattva-path engaged in internal cultivation and external practices. Those with average capabilities only engaged in internal cultivation. Their spiritual practice was focused on themselves. This has a certain effect. Although engaging in internal cultivation to “purify their own minds” likewise allows them to attain virtues, they are not Bodhisattvas who go among people. The Dharma they spread is not that of the Four Great Vows so it does not result in that great virtue.
So, they each engaged in their own practice, and each attained their own virtues. Thus, “They were all different”. The Tathagata adapted to their preferences and used various treasures and various valuables to entice them from that place. Depending on what they wanted, they could quickly come out to get it. This is the mindfulness of the Buddha.
“Most people take pleasure in various valuable and precious objects, things they can admire and play with, and are attached to desires and sensory pleasures. This is an analogy for the Two Vehicle practitioners, who only take joy in liberating themselves. They are attached to benefiting themselves and take joy in their own teachings.”
Most people “take pleasure in various valuable and precious objects”. The things that people can play with or admire are the things that are craved by many people. Some people are happy when they see wonderful things, so they want to take them, to possess them. Clinging to them, they lose their resolve. They remain immersed in that state and do not want to move forward or exercise the pure potential of their nature. They remain immersed in and greedily cling to that state. This is an analogy for Two Vehicle practitioners, who only seek to awaken themselves.
This is true whether they are Solitary Realizers or Hearers.
Solitary Realizers realize on their own that all things in the world are impermanent. They are like Sariputra, who had stopped with the [realization of] true emptiness. He could not penetrate wondrous existence, how to transform sentient beings to help them return to their intrinsic Tathagata-nature. After penetrating the principles, he had made use of them himself. He understood “true emptiness”, but not the Buddha’s original intent. The Buddha’s heart was as vast as the universe. “His mind encompassed the universe”. He saw the Three Realms as His own house and sentient beings in the Three Realms as part of His own family, His own children. This expansive and spacious mind is truly in a state of “wondrous existence”.
Meanwhile, Sariputra had stopped with realizing the principles of “true emptiness” and sought only to awaken himself.
Others still had desire in their minds. These Hearers are like the four bhiksus we just spoke of. They were in a place of spiritual practice but still allowed discursive thoughts to arise.
You see, these Hearers had heard the Buddha expound the Dharma, yet this was still their state of mind. Their mind were still fluctuation.
So, these are all Small Vehicle practitioners. They have not yet realized great principles, so the Buddha had to use various methods to draw them out. This is how the Buddha teaches according to sentient beings’ capabilities, based on what the practitioners would accept. What exactly do they want?
So, when it comes to joy, the two Vehicle practitioners only take joy in liberating themselves. “They are attached to benefiting themselves and take joy in their own teachings.” This is [the mindset] of ordinary practitioners. They had not yet taken the Great Vehicle Dharma still swelled on the Two Vehicle Dharma.
Those with great capabilities originally studies the Great Vehicle. “This is the meaning of knowing each had their own preferences.”
Those with great capabilities had originally studied the Great Vehicle. This is the meaning of knowing each had their own preferences. The various precious toys are the Four Truths, Twelve Links, Six Paramitas, etc., which are rare Three Realms. Thus they are called unusual objects. He knew what enlightened beings took joy in, so he directly gave them what they liked.
The Buddha already “knew that they each had their own preferences.” In the past, they had developed great aspirations and had maintained their capabilities up to the present.
So, they could quickly accept the Great Dharma and go out to transform sentient beings. thus, “the various precious toys are the Four Truths, Twelve Links, Six Paramitas, etc.”
“Four Truths” refers to the Four Noble Truths. “Twelve Links” refers to Twelve Links of Cyclic Existence. The Six Paramitas are the teachings of the Bodhisattva-path, giving, upholding precepts, patience, diligence, Samadhi and wisdom. The Six Paramitas are truly “rare in the Three Realms. Thus they are called unusual object.”
This Dharma really is very precious. We understand that enlightened sentient beings are Bodhisattvas who would certainly be delighted with it, so He gave them their favorite Dharma. They form great aspirations and make great vows, so the Buddha taught the Six Paramitas to them.
Engaging in spiritual practice is like the way farmers cultivate a field. The field cannot survive without water. See the many countries experiencing droughts now. The ground is cracked and left uncultivated. If the fields are unplowed, crops cannot be harvested. Thus, the people’s lice are in crises.
If we do not cultivate the fields of our minds, we will lose our wisdom-life. When there is ignorance in our minds, it is like an arid land with dried out grass, the slightest spark of fire will set it ablaze. So, we must have the water of wisdom. Then we can earnestly use our wisdom to train our minds. If our minds are trained well, the mirror of our minds will be like a flooded paddy, which reflects the moon in the sky so the image of a bright moon appears. The mirror of our minds is just like this. We must exercise great compassion to go among the people.
Suffering, causation cessation and the Path, the Four Noble Truths, must be understand along with the Twelve Links of Cyclic Existence of our past, present and future. Most importantly, we must practice the Six Perfections. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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