20130410《靜思妙蓮華》重視因緣會合

【證嚴上人開示】
時時感恩啊，因為這個時間，可以成就我們要說話，有人要聽話，講和聽，在這個時間，是最好的時刻。
世間一切都要有緣，無緣，絕對無法來接受這個時間，也無法在大家聚會當中，願意來共同會合，這都是靠緣，無緣不受化。
化緣若是淺，也無法很入心，過去的煩惱能夠放得下，人人聽經就是聽，但是習氣還是存在，煩惱還是一樣放不下。
所以說來，緣要成就，無緣者不受化，而且緣若是淺，所說的話也無法很入心，所以叫做化緣淺亦不革心，也無法入心，各位，因緣成就，我們要好好把握。
所以，我們前面講過了一本經的成就，從佛陀一生的說法，要結集，他要有遵佛遺教，還有要斷眾疑，還有異外道。
前面用很多天的時間，跟大家分享，可以形成「如是我聞」，這個因緣，還有「一時」等等，總共有六成就。
這六種的成就，缺一不聚會，意思也就是說，若是缺少一個緣，諸事不能圓滿成就，只要你缺少一項，就沒辦法。
我們這個時候就是因為，前面所說過的遵佛遺教，來結集這個經典，所以我們現在才有佛法可聽，要結集經典，經過也很坎坷，所以破疑、立信、異外道等等。
六種成就
缺一緣不聚會
亦即
諸事不能圓滿成就
如今遵佛遺教
聚眾結集經教
破疑立信異外道
所以：
六種成就：
信成就聞成就
時成就主成就
處成就眾成就
這六種的成就，缺一不可，所以我們要好好把握因緣，記得在我開始修行，有了弟子的初期，在普明寺，我也曾經想要講《法華經》，但是因緣沒有成熟，不過有「如是我聞」，光是「如是」兩個字，不知道解釋了多久？真的它很深，但是我們現在比較簡單的來說，他有信的法體存在。
什麼叫做法體呢？我們要說的人，要聽的人，這種的法體，有為、無為，諸法之體性，這叫做法體；大家聽起來覺得，這也是很深，是啊，是很深，所以才要用很長的時間去解釋，愈解釋是愈多，現在用比較簡單的，讓大家了解。
有所作為，所以叫做有為，有所作為，本來沒有的東西，我們把它創造出來，用心去設計，那就「有」了；本來是沒有的，但是它的性存在。
這個有所作為，光是說，大家在煮飯煮菜，飯，是不是本來就有呢？不管是要吃稀飯、吃飯，稀飯也是米，飯也是米，你怎麼去把它造作，多一點水，那就是清粥，水少一點，那就是乾飯，這就是法。
這個飯是從米來的，米是不是原來就有的？也沒有啊，但是天下法，無為法，本來就是有，這個法性是永恆，這個法本來就是有的，種子，種子裡面那個「因」，本來就是有，但是「因」你看不到，就是要藉假的名詞，用這個名，有相，有相就有作為，所以叫做有為。
無為，剛才說過了，就是無所作為，它本來就有了，為什麼要怎麼樣去作為呢？不用，你如果沒有緣，因就不會成果，這個稻穀本來不是稻穀，但是它有因的存在，所以有稻穀，有土、有水分、有空氣等等，就有秧苗出來。
從這樣開始，有稻子、有稻穀、有米等等，這就是本來是沒有的，因，如果沒有緣來會合，那就沒有作為了；有因、有緣來會合，就會變成了法體，就是有體相出來。
法，本來就存在，但是體，就是有作為，這就是叫做法體，那就是因為法體，我們就有六種成就，所以因緣很不可思議，所以佛陀說因緣果報，我們人人一定要信受奉行。
要很重視這個因和緣，所以有了因緣會合，那就是這六成就，會合了，意思就是要跟你們說，有為、無為合在一起，法是無為法，但是我們聽跟說，是有為法，有為，因為眾生本來與佛同等的佛性，那就是，因為一念偏差，所以生了不斷不斷的三細煩惱。
所以，無明煩惱不斷造業造業，所以變成了懵懵懂懂，佛陀才需要再來人間開示，也期待眾生能夠覺悟，能夠再入，我們原來的本性，所以都是因緣啊。
這個六成就，第一就是「如是」：
「如是」者
舉所聞之法體
有為無為
諸法之體性也
以有所作為
故名有為
有為是無常
無所作為
故名無為
無為即是常也
剛才說過，是真實法，我們要相信，這個法，就是原來天地萬物本有的法，這是真理，這是法，所以剛才跟大家說，幾十年前想要講經，從「如是」開始，這兩個字講了很久，怎麼講都講不完。
因為，不斷都是很深的真理，不斷衍生出來的，都是讓我們分析，解剖不了的，一層再一層解剖不完。
所以這種的甚深微妙法，實在是很深很深，真實甚深，所以大家要記得，「如是」這兩個字，就是真實妙法，我們要相信，這叫做信成就。
能相信，你們才坐在這裡坐得住，就是能相信，你們才願意來出家，才願意慈濟人這樣合群起來。
靜思，本來有沒有？沒有啊，但是就是有了這分因緣，我們有靜思法脈，靜思法脈勤行道，我們這個團體就是因為，我們大家有志一同，願意共同一處來修行，大家要修行，要法入心，要法入心，一定要靜思，時時反省。
每一個時候我們都要在靜思中，我們的心若有靜思，我們才能靜寂清澄，我們的這個心願，才能心包太虛，那就是志玄虛漠，我們的心若沒有靜寂，若沒有很清澄很清淨，充滿了煩惱，我們心靈的境界，無法回歸佛的本性。
但是，要到達真正回歸佛的本性，靜寂清澄，必定就要勤行道，我們一定要在這個大道直，這條路，我們要很勤行，所以這就是靜思的法脈。
我們大家有緣，才能共同在這個道場，在這個靜思的境界中修行，過去就是沒有嘛，就是後來我們的因緣成熟，所以才有這個靜思道場，大家有共同的心願，共聚一處，所以這就是法，在法，我們已經有這個團體形象出來，所以，這也就是法體。
所以我們大家要很相信，這個不可思議的因緣會合，所以我們這個修行的團體成就，除了修行道場團體成就，我們還要入群，慈濟宗門已經開了，所以我們的心要入群去度眾生，所以外面要有一群，跟我們志同道合，慈濟的菩薩道，要入群，為苦難的眾生，解除苦難，這就是我們行菩薩道的因緣。
本來是沒有的，我們現在有這個名相起來，所以我們大家應該要相信，這是一種很微妙的法，因緣成就，大家應該要相信，所以「如是」兩個字，就是要跟我們說，世間萬物很多道理的包含，都是因緣會合，有為、無為這樣會合起來的。
所以我們要相信這個法，「如是」也是真理、也是法，眾緣會合的法，它有很深的道理。
所以「我聞」，「我聞」就是能持的人，「一時」者就是聞持和合，是那個時候，佛陀那個時候，為什麼會說「一時」呢？其實佛陀的智慧在天文地理中，真的是智慧啊。
在這個宇宙之間，星群裡面，地球、月球、太陽，有公轉、自轉，所以，不斷地在轉，時間都不同，所以稱「一時」，那就是光是說地球上面，時間就不同了。
有的時候，我們的救災團，出去到哪一個國家，如果打電話回來，我就問說：「你們那裡幾點了？」所以說起來，到底要用哪一個國家的時間呢？所以，佛陀的教法，不是只在人間，是在六道，不只是在六道，是在宇宙無際的空間裡，所以就用「一時」概括。
不管是在哪一個地方，就是一個時候，就像我們現在，距佛陀的時代已經二千多年，我們現在也還是說「一時」，如果要以我們現在，也是這個時候，這個時候，如果我跟你們說話，就是有月有日了，因為我們都是凡夫，如果是佛，已經超越時間了。
佛陀的時代來說「一時」，如果我們現在的時代，今天是什麼時候？所以可以標日、時間，因為我們都是在凡夫界，可以有某年某月某日。
但是佛的時間就沒有(限制)，通稱「一時」，那就是，一個時候，沒有(標示)其他的時間，就是以「一時」統稱。
「我聞」
能持者之人
「一時」者
聞持和合
非異其時
佛就是大覺者，能說法者，那是「主成就」；王舍城耆闍崛山，這個地方是「處成就」；因為說話的人，聽的人，說法，法在這個地方說，所以王舍城，是講《法華經》的地方。
佛陀在不同的地方講經，所以這個處和人有不同，但是時間都是稱為「一時」，所以雖然有這個時間，有這個地點，有我說話的人，但是沒有人聽，我也不會講，所以剛才說，緣缺一不可，如果缺了一個緣，凡事都無法成就了。
各位，大家要用心，「如是」這兩個字，是包括了一切的真理，我們要相信，所以你們若相信，才叫做信成就，所以，請大家要用開闊的心胸智慧，來理解這兩個字，「如是」這兩個字，大家要多用心。

《靜思妙蓮華》
重視因緣會合
上證下嚴法師20130410開示重點
整理者：陳映月
無緣不受化
• 世間一切都要有緣，無緣，絕對無法這個時間，也無法願意共同會合，這都是靠緣，無緣不受化。
• 化緣若淺，也無法入心；人人聽經就是聽，但是習氣還是存在，煩惱還是一樣放不下。
• 緣要成就，無緣者不受化；緣若是淺，所說的話也無法很入心，所以叫做化緣淺亦不革心。
缺一緣不聚會不能圓滿成就
• 六種成就
缺一緣不聚會
亦即
諸事不能圓滿成就
如今遵佛遺教
聚眾結集經教
破疑立信異外道
• 六成就，缺一不聚會，若是缺少一個緣，諸事不能圓滿成就。
六成就
• 六種成就：
信成就
聞成就
時成就
主成就
處成就
眾成就
有為法無為法
• 法體：有為、無為，諸法之體性。
• 有為即有所作為，本來沒有的東西，我們把它創造出來，就「有」了。
• 無為，無所作為，不用怎麼樣去作為；法性是永恆，本來就是有的；眾生本來與佛同等的佛性。
• 本來是沒有的，因，如果沒有緣來會合，那就沒有作為了；有因、有緣來會合，就會變成了法體，就是有體相出來。

• 法是無為法，真實法，就是原來天地萬物本有的法；我們聽跟說，有了因緣會合，是有為法。
• 眾生本來與佛同等的佛性(無為)，因為一念偏差，所以產生了不斷不斷的三細煩惱(有為)。
信成就—如是
• 「如是」者
舉所聞之法體
有為無為
諸法之體性也
以有所作為
故名有為
有為是無常
無所作為
故名無為
無為即是常也

• 甚深微妙法，實在是很深很深，真實甚深；「如是」，就是真實妙法，我們要相信，這叫做信成就。
• 能相信，你們才坐在這裡坐得住。
• 能相信，你們才願意來出家。
• 能相信，才願意慈濟人這樣合群起來。
靜思法脈勤行道
• 靜思，本來沒有，但是因緣成熟，我們有靜思法脈；慈濟就是大家有志一同，願意共同一處來修行。
• 心若有靜思，我們才能靜寂清澄；這個心願，才能心包太虛，就是志玄虛漠。
• 我們的心若沒有靜寂，沒有很清澄、很清淨，充滿了煩惱，我們心靈的境界，無法回歸佛的本性。
• 靜寂清澄，必定就要勤行道，一定要在這個大道直，要很勤行，這就是靜思法脈。
因緣會合
• 過去沒有，後來因緣成熟，才有這個靜思道場；大家有共同的心願，共聚一處，這就是法，在法，我們已經有這個團體形象出來，這也就是法體。
• 修行的團體成就，我們的心要入群去度眾生，慈濟的菩薩道，要入群，為苦難的眾生，解除苦難，這就是我們行菩薩道的因緣。
• 「如是」兩個字，就是要跟我們說，世間萬物很多道理的包含，都是因緣會合，有為、無為這樣會合起來的。
聞時和合
• 「我聞」
能持者之人
「一時」者
聞持和合
非異其時
• 「我聞」就是能持的人，「一時」者就是聞持和合，是那個時候。

統稱「一時」
• 宇宙之間，星群裡面，地球、月球、太陽，有公轉、自轉，所以，不斷地在轉，時間都不同，所以稱「一時」。
• 光是說地球上面，時間就不同了。
• 佛陀的教法，不是只在人間，不只是在六道，是在宇宙無際的空間裡，所以就用「一時」概括。
緣缺一無法成就
• 佛就是大覺者，能說法者，那是「主成就」。
• 王舍城耆闍崛山，這個地方是「處成就」，是講《法華經》的地方。
• 有這個時間，有這個地點，有我說話的人，但是沒有人聽，我也不會講；所以，緣缺一不可，如果缺了一個緣，凡事都無法成就了。

無量光曜心 文章總數 : 968 威望 : 72 注冊日期 : 2009-04-25

Explanations by Master Cheng-Yan
Subject: Value the Convergence of Causes and Conditions (重視因緣會合)
Date: April. 10, 2013
Be grateful at every moment! Time allows us the accomplish things. When we want to speak, we need someone to listen. This is the best time for us to speak and listen. Everything requires karmic conditions. Without karmic conditions, we would not find the use of this time acceptable, nor would we be willing to gather here with others. This is all relies on karmic conditions. Without conditions, we cannot be transformed. If the conditions for transformation are weak, the effect will not deeply enter our hearts. We need to be able to let go of past afflictions. When some listen to the sutras, they merely listen; their habitual tendencies remain and they still cannot let go of afflictions. So karmic conditions are necessary; without karmic conditions we cannot be transformed. Moreover, if the conditions are weak the words spoken will not enter our minds deeply. So weak karmic conditions for transformation will not change our minds or enter our hearts. Everyone, we need to seize opportunities when causes and conditions come together. Therefore, earlier we said that to complete a sutra, one needs to compile the Dharma expounded by the Buddha throughout His lifetime. One also needs to obey His teachings, eliminate all doubts and differ from non-Buddhists. I have spent many days sharing with everyone that to create the karmic conditions for “such I have heard” and “one time”, etc., a total of Six Fulfillments were required. Out of the six types of fulfillments, if one is missing, the conditions will not converge. This means that if one condition is missing, things cannot be accomplished perfectly. If we lack even one, there is no way to accomplish them. Because people have followed the teachings bequeathed by the Buddha to compile this sutra, we can listen to the Buddha-Dharma now. The process of compiling a sutra is very hard; we need to destroy doubts, establish faith, etc.

Out of the six types of fulfillments, if one is missing, the conditions will not come together and then nothing can be accomplished perfectly. Now we are obeying the Buddha’s teachings, gathering the assembly to compile His teachings, destroying doubts, establishing faith, and differing from non-Buddhists. The Six Fulfillments are: Fulfillment of Faith, Fulfillment of Hearing, Fulfillment of Time, Fulfillment of Host, Fulfillment of Place, and Fulfillment of Assembly.

Not one can be missing from the Six Fulfillments, so we need to seize the karmic conditions. I remember the earlier stage of my spiritual practice when I first had disciples at Pu Ming Temple. I also wanted to expound the Lotus Sutra, but the causes and conditions were not ready. I did talk about “Such I have heard”, but just the explanation of “such” took a very long time. Indeed, it is very profound.
But now I explain it in a simpler way, as the belief of the existence of Dharma-embodiment.What is Dharma-embodiment?Those who speak and those who listen are type of Dharma-embodiment.Contrived or uncontrived, the nature of all things is called Dharma-embodiment.When you hear this, you may feel that this is also very profound.
Indeed!It is very profound.Thus it takes a very long time to explain it, and the more we explain the more there is to say.Now we use a simpler way to help everyone understand.When something is contrived, it is conditioned.Things that are contrived did not originally exist.We created and made an effort to design them, so they came into existence.They did not originally exist, but their nature [or basic elements] did.
Consider cooking as example of contrivance.He rice existed from the very beginning?Whether we eat congee or cooked rice, congee is made of grains of rice, cooked rice is also made of grains of rice.How do you prepare them?When there is more water, it is congee.When there is less water, it is cooked rice.This is Dharma.The cooked rice comes from grains of rice.Have these grains of rice always existed?Not at all!But whether we look at worldly things or uncontrived things, their Dharma-nature is everlasting.This Dharma has always existed.As for seeds, the “cause” in it inherently existed.But we cannot see that “cause”, so we give it a name, a label.This label gives it an appearance, and something with an appearance has been contrived, so we also say it is conditioned.
As I mentioned, if something is unconditioned, it is uncontrived.It already existed, so why does it need to be contrived?It does not.Without the [right] conditions, cause will not come to fruition.
The grains of rice did not originally exist, but the cause was there.To have rice we need soil, water, air, etc., for seedlings to grow.This is the beginning, then rice plants become rice grains, then rice.
These did not exist at first.If cause did not converge with condition, there would be no contrivance.When cause converges with condition, it becomes Dharma-embodiment, which means it has a physical appearance.
Dharma has always existed, but its embodiment is contrived.This is called Dharma-embodiment.
Because of Dharma-embodiment, we have six types of fulfillments.So the workings of karma are inconceivable.The Buddha teaches the law of cause and effect.We must accept faithfully, practice accordingly, and value these cause and conditions.When causes and conditions converge, when the Six Fulfillments have converged, this means that the contrived and uncontrived have converged.Dharma is uncontrived.But hearing and speaking [it] is contrived.
Sentient beings have the same nature as Buddha, but because one thought went astray, they continuously give rise to Three Subtleties.Ignorance and afflictions led us to continuously create karma so that we now live in a haze.Therefore the Buddha had to return to this world to teach.
He also hoped we could become enlightened and return to our original nature.This all depends on karmic conditions.This first of the Six Fulfillments is “such.”

“Such” refers to the Dharma-embodiment of what we hear. Contrived or uncontrived refer to the nature of the embodiment of Dharma. When something is contrived, it is conditioned, and it is impermanent, it is unconditioned, and it is permanent.

We just discussed the Ultimate Truth. We need to believe that this Dharma is inherent to all things in the world. This is the Truth, this is Dharma. I had just mentioned that a few decades age, I wanted to expound this sutra. I began with “such” I discussed this word for a very long time and could not finish explaining it because very profound truths continued to emerge for us to analyze. We could not finish dissecting all those layers. This profound, subtle wondrous is truly very deep Dharma.Indeed, it is very profound. So everyone, please remember that the word “such” is genuine, wondrous Dharma that we must believe. This is the Fulfillment of Faith.
When you believe, you are able to stay seated here. When you believe, you are willing to leave home and become monastics, and willing to gather with Tzu Chi volunteers. Has the Jing Si Lineage always existed? No! because of the workings of karma, we have this Jing Si Dharma-lineage. The Jing Si Dharma-lineage is a diligent path. Our group exists because we all share the same mission, and we are all willing to practice at the same place. When we practice, we need to take the Dharma to heart. To do so, we must silently contemplate and constantly self-reflect. So in every moment, we need to be in Jing Si. When our minds are contemplative, then our minds can be tranquil and clear, then our vows can encompass the universe. These vows are as vast as the endless void. If our minds are not tranquil, not very clean and clear, our minds will be filled with afflictions, and our spiritual state cannot return to the Buddha’s intrinsic nature.
But to truly return to our Buddha-nature, to be tranquil and clear, we need a diligent path. We must remain on this broad, straight path and diligently practice this path. This is the Jing Si Dharma-lineage.
We are all karmically connected, so we are all at this place of spiritual practice and practicing in this state of Jing Si. This did not exist in the past, but when causes and conditions came to fruition, this Jing Si training ground came to be. We had a common aspiration, so we gathered in one place. This is Dharma. In terms of Dharma, once we have created this group, then this is also a Dharma-embodiment. Thus we all need to believe that inconceivable causes and conditions have converged so this group of spiritual practitioners could be formed. Besides forming this group, we must also work with other people. The Tzu chi School of Buddhism has opened, so our hearts must focus on transforming others. So aside from ourselves, we need a group of people who the same mission and path. Tzu Chi’s Bodhisattva-path leads us to people, to relieve the suffering of sentient beings. This is why we practice the Bodhisattvas-path. This did not originally exist. Now that we have formed such a group, Now that we have formed such a group, we should all believe in it. This is shubtle and wondrous Dharma, this is the fulfillment of causes and conditions, so we should believe in it.
Thus the word “such” is used to show us that all things in this world contain many principles related to the convergence of causes, conditions. The contrived and uncontrived converge in this way so we must believe in this Dharma. “Such” is true doctrine; it is also the Dharma created when conditions converged It encapsulates very profound principles. So “I have heard” refers to those who can uphold it. “One time” means to hear and uphold.At that time, why did the Buddha say “one time”? The Buddha’s wisdom encompasses sciences including astronomy and geology He is truly wise! In this universe, among stars and galaxies, the Earth, Moon, and Sun revolve and rotate. They are constantly in motion, so passage of time is different [in all places].Therefore He used the term “one time”.
Even on Earth, there are different time zones. When our relief teams go to a certain country and call me, I ask, “What time is it over there?” So which time zone should we go by?The Buddha’s teachings do not only exist in the human realm, but in the Six Realms, not only in the Six Realms, but in the boundless space of the universe. So He used “one time” to generalize. So regardless of location, it is all the same time.
Just like right now, we are over 2000 years away from Buddha’s lifetime but we still say “one time”. That can also be used to refer to this time, right now. As I am speaking to you, I do so on a specific month and day because we are ordinary beings.The Buddha has surpassed time. In the Buddha’s time He said “one time”. In this current era, we can identify this moment by its date and time. Because we are in the world of ordinary people, we are in a specific year, month and day. But this is not so for the Buddha, to Him this is all just “one time”.That means there is that one time, and no other time. So it is generally called “one time” .

“I have heard” refers to those who can uphold the teachings. “One time” refers to how teachings are heard and upheld at the same time.

The Buddha is the Great Enlightened One. One who speaks Dharma is the Fulfillment of Host .Vulture Peak near the City of the House of Kings is the Fulfillment of Place because the speaker, the listener, and the expounding of Dharma were all there.The city of the House of King was where the Lotus Sutra was taught. The Buddha expounded sutras in different places so the place and people are different, but the time is always called “one time”. Even though at this time, in this place, there is I, the speaker, if there is no audience I would not speak either.
As I just said, we cannot lack a single condition. If we lack one condition, nothing can be achieved. Everyone, please be mindful. The word “such” encompasses all Truths. We need to believe this. When we believe, that is the Fulfillment of Faith.
Therefore, please use open-hearted wisdom to understand the word “such” Everyone, please always be mindful!
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)