20140929《靜思妙蓮華》以法攝心塵不揚 (第402集)

大地初發心 文章總數 : 46 威望 : 1 注冊日期 : 2014-07-08

菩薩沒有貼文

20140929《靜思妙蓮華》(第402集) 以法攝心塵不揚（法華經•方便品第二)

⊙「自成無上道，廣度無數眾，入無餘涅槃，如薪盡火滅。」《法華經方便品第二》
⊙「若人散亂心，入於塔廟中，一稱南無佛，皆已成佛道。」《法華經方便品第二》
⊙若人散亂心，入於塔廟中：若人習性散亂，如有善因緣，接近佛法聖地，一心正念稱佛入心，則得值佛正法，皆是成佛道因。
⊙一稱南無佛，皆已成佛道：深心敬信皈依稱南無佛，或單修一法受教奉行，或兼修餘法助行，唯能修心方法正向，虔敬信受，皆已成佛道。

「沙塵遇風飛成霾，微渧先墮塵不揚，人心散亂欲風起，法水如露淹欲塵。」

若是微細的沙被風一吹就飛起來的叫做「風飛沙」。很微細的沙在地上被風吹起來，從空中又降下來的景象就成「霾」，所以說「沙塵遇風飛成霾」。

這使前面的境界看不清楚，該怎麼辦呢？「微渧先墮塵不揚」，若能有露水滋潤大地，自然這個沙不會一遇到風就飛颺起來，可見大地要有水分，要有溼氣。

早上陽光將要出來之前，在草尖或是樹葉上都能看到露珠。微小的露水，就是「微渧」。這個微渧，在我們不知不覺時，漸漸地讓大地有了溼氣、水分，令塵沙不會被風一吹就飛揚，所以說「微渧先墮塵不揚」。

就如我們的心，「人心散亂欲風起」。若是有了散亂心，這個欲－－貪、瞋、癡、慢、疑就隨著欲風起來，如沙遇到風一樣。人心的散亂，就是欠缺法水，所以心欲一遇到境界就起來，這是造業的源頭。

所以我們要「法水如露淹欲塵」──時時需要將法入心，讓我們心中有法水，這欲的塵埃才不會稍微遇風就漫天飛。

其實，我們能接觸到佛法，也需要有好的因緣。佛陀在祇園精舍的某一天早上，他整衣服、持缽後，就進城去托缽。路上遇到一位婆羅門名叫突邏闍，他指著佛陀罵，同時彎身從地上抓起一把沙，就向佛撒過去。剛好一陣風從佛陀的身後吹來，迎面吹向這位突邏闍，所以逆風揚塵，撒出去的沙又被風吹回來，撒向自己身上。佛陀看到這情境，平靜地微笑，說出了這樣的偈文：「無瞋人所橫加瞋，清淨人所生毀謗，如似散土還自坌。　譬如農夫種田殖，隨所種者獲其報，是人亦爾必得報。」

「無瞋人所橫加瞋」，對一個沒有瞋恨心的人，卻有人橫加瞋恨於他。「清淨人所生毀謗」，在清淨人居住的地方，卻常常作毀謗人的不實言論。「如似散土還自坌」，這就像你向別人撒沙土，沙土卻往自己身上污染一樣。所以「譬如農夫種田殖」，就像農夫自己種田，收穫的還是自己。

佛陀說了這段偈文，向這位婆羅門說法。婆羅門已經把自己撒了整身的沙土，聽佛陀說法，自己也感覺到理虧，所以他就很虔誠合掌，向佛懺悔地說：「我實有過，嬰愚無智，所為不善，願佛聽我懺悔！稱南無佛！」

「我實有過」，我真的不對，一時起了瞋心，冒犯到佛陀。這個無知所造成的過失，就如嬰兒無智慧一樣，是非分不清楚，所做的事情就是不善。佛啊！您寬大慈悲的心，令我感動，我想要皈依佛，但願佛陀您能慈悲接受我的懺悔，慈悲接受我的皈依。」佛陀歡喜為這位婆羅門皈依。這位婆羅門就虔誠稱「南無佛」。「南無」就是皈命的意思，意思就是說，我身心皈依於佛，我皈命於佛的座下。

這是一段很美的故事，表達出佛陀那分心的「靜寂清澄」境界，也表示了眾生無智慧就如欠缺法水。就像前面說的風沙，微細的沙塵遇到風就漫天飛的如霧一樣，令人看不見前面的境界。凡夫就是這樣，看不清楚真道理，境界一來引誘，我們的心就偏差，所以我們要時時珍惜著「微渧」。

這個微渧——露水，雖然我們看不到它，但卻不論什麼時候都在覆護大地，讓大地萬物、五穀雜糧因為有濕潤的水分，就能夠成長；也不會因為有沙塵，被風一吹就漫天飛。

所以，希望我們要時時用虔誠的心，不論是對有形的佛像，我們要虔誠禮拜，面對眾生，我們也要起恭敬心。付出無所求，這是我們的本分事；恭敬禮拜，這就是我們修行的道場。同時「法入心，法入行」；在人群中，心常常保持著寂靜清澄，用很簡單的話，就是「心寬念純」，道理才會清楚。若能夠這樣，我們漸漸接近了佛法，自然「自成無上道，廣度無數眾，入無餘涅槃，如薪盡火滅」。

這是昨天我們說過的。我們若能有這種寬闊的心、單純的念，用虔誠面對著有為法，或者無為法。有為法的創造，選擇善法精進，若能這樣，漸漸地我們就能「入無餘涅槃」。常常一句話說，「見苦知福」，你做善事，走入人群中苦難眾生的境界，自然讓我們的心會感覺沒有什麼好再計較的。很多的煩惱，就漸漸地去除，所以能入無為寂靜的境界。「涅槃」就是寂靜。這樣「如薪盡火滅」，就如那些柴，將髒的東西全部都燒，什麼都沒有了，這是我們前面說(過)的。

今天我們還要再說，「若人散亂心，入於塔廟中，一稱南無佛，皆已成佛道」。

前面那則故事裡的婆羅門不就是散亂心嗎？其實我們人人常常都在散亂心之中，而我們若有發過這念心「一稱南無佛」，這個善根的開始。雖然你已經退轉了，不過因為有寺廟、有形像，又讓你看到了，自然這念心再提起，就虔誠皈命於佛。「此身不向今生度，更向何生度此身？」我的身心皈依，這叫做「盡形壽，獻生命」，皈依於佛所教法之中，這樣叫做「南無佛」──我的一生皈命於佛。若能夠這樣，就是「皆已成佛道」。

我們再更詳細來瞭解人的習性。

⊙若人散亂心，入於塔廟中：若人習性散亂，如有善因緣，接近佛法聖地，一心正念稱佛入心，則得值佛正法，皆是成佛道因。

我們有散亂的習性，這叫做凡夫。凡夫無始以來，失去了那分如來本性，我們清淨的本性不知道多久之前就已經漸漸地消失。是什麼讓我們本性消失了？是後天經過了很多六道輪迴，不斷的薰習貪、瞋、癡。無始以來在六道輪迴中薰習很多貪、瞋、癡，這種的習性，常久以來都是這樣的散亂，看不見真實的道理。有時候短暫見道，但是這個散亂心又將它埋沒了，讓我們看不到了。好像，我知道，但又不懂道理，這就是因為我們有散亂心，心無法專一。

「如有善因緣」，假使我們已經有善的因緣，曾經發過心，雖然無法恆持。但是，有一段時間散漫了，某種的因緣又接觸起來，這叫做善因緣。我們有過這樣發心，但是起起落落，還有這個因緣存在，這是善的緣、善的因。

我們若有做過，哪怕是很小的一念心，哪怕是小小的讚歎、誦佛的聲音，這都能累積善因緣，何況我們每天虔誠讚誦、禮拜，身體力行。所以，我們應該好好的把握這一念心，否則凡夫的習性，常向著散亂心依靠過去；幸好我們過去有做些微好事，也曾短暫精進的因緣，也是能夠幫助我們正在散亂心之時，聽到佛法、看到寺院、佛像這樣「接近佛法聖地」。

「一心正念稱佛入心」，開始有這個好的因緣，又將我們牽引回來接近佛法，能夠在好的環境中，開始正念稱佛入心。念佛要念入心，常常告訴大家，佛號要念得「佛心成為己心，己心成為佛心」。這種正念入心，我們的心佛－－內心的佛，自然時時都在正法中；我們的行，也就能夠日日行在正法中。因為我們心中有佛、行中就有法，「則得值佛正法，皆是成佛道因」。

⊙一稱南無佛，皆已成佛道：深心敬信皈依稱南無佛，或單修一法受教奉行，或兼修餘法助行，唯能修心方法正向，虔敬信受，皆已成佛道。

又，「一稱南無佛，皆已成佛道」。這必定要深心敬信，皈依稱南無佛。這稱「南無佛」，要用很虔誠的心誦念。記住，「南無」就是皈命的意思，皈命於佛。因為我們人人心中本具清淨的佛，人人要覆護自己內心這念佛。所以，我們要佛號念入心，這是「深心敬信，皈依稱南無佛」。

又，於散亂心之中有各種的方法來修行。佛教開很多的法門，有的人專心念佛，有的人就靜心坐禪，有人用種種的方法，或者文字研究等等。不管你是修一法門來依教奉行，或者兼修其他的法門來幫助修行，只要是正法有入心，「唯能修心方法正向，虔敬信受」，這樣都能夠成佛。

佛陀教育我們，若要入如來本性，必定要先行菩薩道於人群中。這是佛陀開給我們的道路。我們若只在原地踏，腳不向前移動，光是說：「我念佛，佛您來啊。我念佛，佛您來支持我，讓我成佛。」有可能嗎？不可能。我念佛，所以我思慕佛，我要向前走，去接近佛，這樣才能真正到達佛的境界。

何況你若沒有真正用心向前精進，光是在原地踏步，這樣永遠都無法走在菩薩道上。我們要福慧雙修，慈濟宗門是在人間路，要入人群中，這也是福慧雙修的一個方法。所以，若能夠這樣真正虔誠信受，身體力行，皆已成佛道。我們要時時用心，在人間的道理沒有離開佛陀覺悟宇宙的真理；我們人間道走得通，宇宙的道理就能夠會合。所以人人要時時多用心。

大地初發心 文章總數 : 46 威望 : 1 注冊日期 : 2014-07-08

感恩 *<>*

20140929《靜思妙蓮華》以法攝心塵不揚 (第402集)
（法華經•方便品第二）

⊙「沙塵遇風飛成霾，微渧先墮塵不揚，人心散亂欲風起，法水如露淹欲塵。」
⊙「無瞋人所橫加瞋，清淨人所生毀謗，如似散土還自坌。　譬如農夫種田殖，隨所種者獲其報，是人亦爾必得報。」
⊙「我實有過，嬰愚無智，所為不善，願佛聽我懺悔！稱南無佛！」
⊙「自成無上道，廣度無數眾，入無餘涅槃，如薪盡火滅」《法華經方便品第二》
⊙「若人散亂心，入於塔廟中，一稱南無佛，皆已成佛道。」《法華經方便品第二》
⊙若人散亂心，入於塔廟中：若人習性散亂，如有善因緣，接近佛法聖地，一心正念稱佛入心，則得值佛正法，皆是成佛道因。
⊙一稱南無佛，皆已成佛道：然其深心敬信，皈依稱南無佛，或單修一法受教奉行，或兼修餘法助行，唯能修心方法正向，虔敬信受，皆已成佛道。

【證嚴上人開示】
「沙塵遇風飛成霾，微渧先墮塵不揚，人心散亂欲風起，法水如露淹欲塵。」

沙塵遇風飛成霾
微渧先墮塵不揚
人心散亂欲風起
法水如露淹欲塵

「沙塵遇風飛成霾」，知道，若是沙，微細的沙，風若是一吹就飛起來，叫做「風飛沙」。風沙一飛起來成霾，霾就像從地風吹，從空中又降下來，其實，這個霾就是很微細的沙，所以說「沙塵遇風飛成霾」。

這看起來就是不清，前面的境界看不清，要怎麼辦呢？若能「微渧先墮塵不揚」，若能有露水，自然這個沙遇到風，就不會一直颺起來，所以大地要有水分，要有溼氣。

早上陽光將要出來之前，你看草尖、或者是樹葉，能夠看到露珠。露的珠，就是「微渧」。這個微渧，讓我們沒有感覺，這個露漸漸地，讓大地有溼氣、水分，就不會風一吹，沙就飛，所以說「微渧先墮塵不揚」。

就如我們的心，「人心散亂欲風起」。我們的心，若是有了散亂心，這個欲，貪、瞋、癡、驕慢、懷疑，這種的心就隨著欲風起來，就如沙遇到風一樣。我們人心的散亂，其實就是缺法水，所以他時時心欲就是遇到境界，心欲就起來，這是造業的源頭。

所以我們要「法水如露淹欲塵」，需要法水，我們的心中這欲的塵埃，才不會稍微遇風，它就這樣漫天飛。所以我們要時時將法入心，要知道這個法，其實需要我們要有好的因緣。

佛陀在世時，在祇園精舍，早上他就整衣服、持缽，就開始進城去。在這當中，路上遇到一位婆羅門，這位婆羅門是突邏闍，他的心對佛陀很不滿，指著佛陀罵，同時，彎身從地上抓起一把沙，開始就向佛撒過去。剛好這個時候一陣風，從佛陀的後面吹來，往向這位突邏闍的面前噴過來，所以這個沙撒出去，風這樣又吹回來，逆風揚塵，的沙被，所以還是向著自己，那個風沙還是向自己的身上，這樣整個撒過來。佛陀看到這樣的情境，還是微笑平靜，就說出了這樣的偈(文)：

無瞋人所橫加瞋
清淨人所生毀謗
如似散土還自坌
譬如農夫種田殖
隨所種者獲其報
是人亦爾必得報

「無瞋人所橫加瞋」，無瞋的人，但是就是有人橫，橫逆，這樣加瞋恨過來，所以「清淨人所生毀謗」，在清淨人的地方，卻是常常在毀謗人，「如似散土還自坌」，就像這樣，你在這裡撒沙土，同樣沙土，還是往自己身上污染。所以「譬如農夫種田殖」，就像農夫自己種田，收穫的是自己。

佛陀說了很長的一段偈文，向這位婆羅門說法。婆羅門整身已經自己(撒)的沙土在身上，聽佛陀說法，自己也懺悔，自己也感覺到理虧，道理有虧，所以他自己就這樣，向佛陀開始很虔誠合掌，向佛懺悔：

我實有過
嬰愚無智
所為不善
願佛聽我懺悔
稱南無佛

就這樣說：「我實有過」，我真的不對，我這樣一時瞋心起，這個心的過失無知，就如孩子無智一樣，就如嬰兒，是非分不清楚，所做的事情就是不善，冒犯到佛陀。佛啊！您寬大慈悲的心，我感動，我想要皈依佛，但願佛陀您能慈悲，接受我的懺悔，慈悲接受我的皈依。佛陀歡喜為這位婆羅門皈依。這位婆羅門，他就虔誠稱「南無佛」。

「南無」就是皈命的意思，意思就是說，我身心皈依於佛，我皈命於佛的座下。這是一段很美的故事，表達出佛陀那分心，「靜寂清澄」的境界，也表示了我們眾生無智，就如欠缺法水。那種微細的沙塵遇到風就飛，漫天飛，那就像前面說的風沙，如霧一樣，這樣看不見前面的境界。凡夫就是這樣，看不清楚真道理，所以時時就境界偏差，一來誘引，我們的心就偏差，所以我們要時時，珍惜著「微渧」。

這個微渧、露水，雖然我們看不到它，但是它不論什麼時候，都在覆護大地，讓大地萬物，能夠因為有濕潤的水分，五穀雜糧就能夠成長；也不會有沙塵，風一吹，漫天飛，這是很美的境界。

所以，我們前面經文中，就是希望我們，要時時用虔誠的心，我們若知道不論有形的佛像，我們要虔誠禮拜，對眾生，我們也要恭敬心。付出無所求，這是我們的本分事；恭敬禮拜，這就是我們修行的道場。同時法入心，法行在人群中，心常常保持著寂靜清澄，用很簡單的話，就是「心寬念純」，道理才會清楚。若能夠這樣，我們漸漸接近了佛法，自然「自成無上道」，這是過去的經文，「廣度無數眾，入無餘涅槃，如薪盡火滅」。

自成無上道
廣度無數眾
入無餘涅槃
如薪盡火滅
《法華經方便品第二》

這是昨天我們說過的。我們若能有這種寬闊的心、單純的念，我們用虔誠面對著有為法，或者是無為法。有為法的創造，選擇善法精進，若能這樣，漸漸地，我們就能「入無餘涅槃」。常常一句話說，「見苦知福」，你做善事，走入人群中，苦難眾生，他們的境界，自然讓我們的心，會感覺，沒有什麼好再計較的。很多的煩惱，漸漸地就一直一直去除掉，所以入無為寂靜的境界。「涅槃」就是寂靜。這樣「如薪盡火滅」，就如那些柴，將髒的東西全部都燒，什麼都沒有了，這是我們前面說（過）的。

今天我們還要再說：「若人散亂心，入於塔廟中，一稱南無佛，皆已成佛道。」

若人散亂心
入於塔廟中
一稱南無佛
皆已成佛道
《法華經方便品第二》

前面那個故事，婆羅門不就是散亂心嗎？我們人人，常常都在散亂心之中，而我們若有發過這念心，自然這個善根開始。雖然你已經又退了，不過有寺廟、有為法，形像，讓你看到了，自然這念心再提起，「一稱南無佛」，那就是虔誠皈命於佛。「此身不向今生度，更向何生度此身？」我的身心皈依，這叫做「盡形壽，獻生命」，皈依於佛所教法之中，這樣叫做「南無佛」，叫做皈命於佛；我的一生就是皈命於佛。若能夠這樣，就是「皆已成佛道」。
我們再更詳細來瞭解人的習性。

若人散亂心
入於塔廟中：
若人習性散亂
如有善因緣
接近佛法聖地
一心正念稱佛入心
則得值佛正法
皆是成佛道因

我們這種散亂的習性，這叫做凡夫。凡夫無始以來，不知道多久了，失去了我們那分如來本性，我們的真心，真正的心不知道多久(之前)，就已經漸漸地消失。是什麼讓我們消失了？我們是後天很多，不斷來薰習我們，貪、瞋、癡。我們經過了這六道，六道輪迴，無始以來，六道輪迴，去薰習很多貪、瞋、癡，這種的習性，常久以來，都是這樣的散亂，看不見真實的道理。有時候短暫見道，但是這個散亂心，又是將道理又將它埋了，又讓我們看不到了。好像，我知道，又是又不懂道理，這就是因為我們有散亂心，心無法專一下來。

若是說，假使「如有善因緣」，我們已經有這個善的因緣，曾經發過心，雖然無法恆持。不過過去你有發心，但是，有一段時間散漫了，某種的因緣又接觸起來，所以這叫做善因緣。我們有過這樣發心，但是起起落落，還有這個因緣存在，這是善的緣、善的因。

我們若有做過，所以我們前面也說過了，哪怕是很小的一念心，哪怕是小小的讚歎、誦佛的聲音，這都能累積善因緣，何況說我們每天，虔誠讚誦、禮拜，身體力行。所以，我們應該要把握，好好的這一念心，否則凡夫的習性，這種散亂心就要依靠過去；幸好我們有做到些微好事，也曾發過短暫的精進，雖然是過去有這樣的因緣，也是能夠幫助在現在，我們正在散亂心之時，聽到佛法、看到寺院、佛像，自然成為好的因緣，這樣接近佛法聖地。

這「一心正念，稱佛入心」，開始有這個好的因緣，又將我們牽引回來，這樣接近佛法，這樣能夠在這個的環境中，我們的心開始正念稱佛入心。佛要要念入心，常常告訴大家，佛要念得，「佛心成為己心，己心成為佛心」。這種正念入心，我們的心佛，內心的佛，自然時時都就在正法中；我們的行，就能在正法中。因為我們心中有佛、行中就有法，若這樣，日日行在正法中，這皆已是成佛道因。

又再「一稱南無佛，皆已成佛道」。這必定要深心敬信，皈依稱南無佛。

一稱南無佛
皆已成佛道：
然其深心敬信
皈依稱南無佛
或單修一法
受教奉行
或兼修餘法助行
唯能修心方法正向
虔敬信受
皆已成佛道

這稱「南無佛」，就是要用很虔誠的心。記住，「南無」就是皈命的意思，皈命於佛。因為我們人人心中，本具清淨的佛，所以這就是我們人人本具佛，人人要覆護我們自己，內心這念佛。所以，我們要佛念入心，所以叫做「深心敬信，皈依稱南無佛」。

又再，修行於散亂心之中，有各種的方法來修行。佛教有開很多的法門，有的叫他專心念佛，有人就叫他靜心坐禪，有人用種種的方法，或者文字研究等等。不管你是修一法的教，來依教奉行，或者是其他的法來幫助我們，只要是正法，我們入心，唯有能修心方法正向，這樣虔敬信受，這樣都能夠成佛。

佛陀教育我們，你要能夠入你的如來本性，你必定要先行菩薩道於人群中。這是佛陀開給我們的道路。我們若只是原地，腳不向前移動，光是說：「我念佛，佛您來啊。我念佛，佛您來支持我，讓我成佛。」有可能嗎？不可能。我念佛，所以我思慕佛，我要向前走，去接近佛，這樣才真正，能夠到佛的境界。

何況你若沒有真正用心，向前精進，我們光是在原地踏步，這樣永遠都無法走在菩薩道上。我們要福慧雙修，慈濟宗門是在人間路，要入人群中去，這也是福慧雙修的一個方法。所以，若能夠這樣真正虔誠信受，身體力行，皆已成佛道。

所以我們要時時用心，在人間的道理，沒有離開佛陀覺悟宇宙的真理；所以我們人間道，走得通，宇宙的道理就能夠會合。所以人人要時時多用心。

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: Control the Mind with the Dharma (以法攝心塵不揚)
Date: September. 29. 2014

“Sand the dust in the wind become haze. We first let fall drops of dew to stop the spreading dust. Our minds become scattered when the wind of desire blows. The Dharma-water, like dew, can immerse the dusts of desire.”

“Sand and dust in the wind become haze.” When subtle and fine particles of sand are blown about by the wind, they will fly up and become “wind-blown sand”. Sand blown about by the wind creates a haze. The haze is blown up into the air from the ground and then descends from the sky. Actually, this haze is made up of very find sand. So, “sand and dust in the wind become haze.”
This haze reduces visibility. If we cannot see the conditions in front of us, what can we do? “We first let fall drops of dew to stop the spreading dust.” If there are drops of dew, naturally, when the wind encounters the sand, the haze will not form. Therefore, the earth needs moisture and humidity. Before the sun rises at dawn, you can see drops of dew at the tips of the blades of grass or of the leaves. These dew drops are so delicate; we may not even sense their presence. However, the dew gradually adds moisture to the earth so that when the wind blows, the dust will not fly up. Therefore, “we first let fall drops of dew to stop the spreading dust.”
This is just like our minds, which “become scattered when the wind of desire rises.” Once our mind becomes scattered, thoughts of greed, anger, ignorance, arrogance and doubt will rise as the wind of desire blows, just as sand is blown about by the wind. The reason our minds become scattered is actually due to a lack of Dharma-water. So, as we encounter external phenomena, desires arise in our minds. This is the beginning of our creation of karma.
So, we need “the Dharma-water, like dew, [to] immerse the dusts of desire.” We need the Dharma-water, so the dust of desire in our minds will not fly all over whenever the wind blows. Therefore, we must always take the Dharma to heart. But to learn the Dharma, we must have good karmic conditions.
In the Buddha’s lifetime, when He stayed at Jeta Grove, in the morning He would get dressed, pick up His alms bowl and then go into the city. One day, He met a Brahmin on the road. This Brahmin was named Duraja. He was very upset with the Buddha. He pointed and yelled and bent down to grab a fistful of sand, which he then flung at the Buddha. It happened that just at that moment, a gust of wind came from behind the Buddha blowing in Duraja’s direction. So, the sand flung toward the Buddha was picked up by the wind blowing the other way and blown back at Duraja. Thus all that sand ended up on Duraja instead. As all this happened, the Buddha looked at Duraja with a peaceful smile and then spoke the following verses.

When one perversely gets angry without cause, when one slanders someone who is pure, this is like covering oneself with dirt.Like a farmer cultivating a field who reaps what he has sown, one like this will face his own retributions.

“When one perversely gets angry without cause,” one may have no cause to be angry at them, but unreasonably creates anger towards them.So, “one slanders someone who is pure.”These people continually create slander despite being in places where there are pure people.“This is like covering oneself with dirt.”If we fling dirt at others it may end up back on us, making us filthy.“Like a farmer cultivating a field,” we reap a harvest of whatever we sow.
The Buddha shared a long verse as a teaching for this Brahmin.This Brahmin was completely covered by the sand that he had thrown.As he listened to the Buddha’s teachings, he was filled with remorse and felt that what he had done was wrong.So, he put his put his palms together reverently to repent to the Buddha.

Indeed, I was wrong.Like a child, I was unwise, so I committed an unwholesome deed.May the Buddha hear my repentance?Namo Buddha.

He said, “Indeed, I was wrong. I am truly sorry. I was angry in that moment and made this mistake out of a lack of knowledge. I am like a child who is unwise, like an infant who cannot tell right from wrong, so I committed an unwholesome deed that has offended you. Venerable Buddha, Your great compassion has moved me and I want to take refuge with you. May You be compassionate and accept my repentance and allow me to take refuge with you.”
The Buddha gladly allowed this Brahmin to take refuge with Him.So, the Brahmin reverently said, “Namo Buddha”.Name indicates that he has taken refuge.This means that he has taken refuge with the Buddha in body and mind, and will learn at the foot of the Buddha.This is a wonderful story that expresses the Buddha’s tranquil and clear state of mind.It also shows that for sentient beings, lacking wisdom is like lacking Dharma-water.When sublet and fine particles of dust are blown by wind, they fly everywhere.Like the wind-blown sand we spoke of earlier, this can obscure our surroundings like a haze.
This is why we ordinary people cannot see true principles clearly, causing our minds to constantly deviate.Once temptations arise, our minds go astray.
Therefore, we should always cherish these “drops of dew”.Although we cannot see these drops of dew, they cover the land at all times, so that all things in the world have enough moisture.Then, our crops can grow and dust will not fly everywhere when the wind blows.This is a wonderful state.
So, the previous sutra passage [reminds] us to always is reverent.Not only do we reverently pay our respects to tangible images of the Buddha, we must also be respectful toward sentient beings, and give to others unconditionally.This is our fundamental responsibility.Wherever we reverently pay our respects is a place where we can engage in spiritual practice.
As we take the Dharma to heart, and practice it through our interactions with others, we must maintain a tranquil and clear mind.In simple terms, we must have “a broad mind and pure thoughts” in order to clearly understand principles.

If we can do this, we will gradually draw near the Buddha-Dharma and automatically “realize the unsurpassed way”.That was part of the previously sutra passage.“[They] extensively transform countless beings and will enter Nirvana without residue, like a fire going out when the wood is consumed”.

Yesterday, we discussed this passage. If we can have a very expansive mind and pure thoughts, we will reverently face conditioned phenomena and unconditioned Dharma. As we create conditioned phenomena, we must choose to practice virtuous Dharma. This allows us to gradually “enter Nirvana without residue”.
I always say, “In seeing suffering we recognize our blessings”. When we do good deeds and make our way among suffering sentient beings, seeing their conditions will naturally help us to realize that we have nothing to take issue over. One by one, we will eliminate the many afflictions in our minds. Then we will enter a tranquil and still state. Nirvana is tranquil and still, “like a fire going out when the wood is consumed”. When the fire has consumed all impurities, nothing is left. This is what we have discussed.

Today, we will talk about how, “If people with scattered minds enter stupas or temples, once they recite, “Name Buddha,” they have realized the path to Buddhahod.”

As an example, in the earlier story, didn’t the Brahmin have a scattered mind? We are often in a scattered state of mind. But as long as we have formed this aspiration, we have planted a root of goodness. Even if we regress, when we go to the temple and see these images, this aspiration will strengthen again. Once they recite, “Namo Buddha”, they have reverently taken refuge with the Buddha. “If we do not transform ourselves in this life, when will we do so?” When we take refuge in the Buddha, we “completely dedicate [our] body and our life and take refuge in the Buddha’s teachings. Thus, we say “Namo Buddha”, meaning we have taken refuge with the Buddha and dedicate our lives through taking refuge. Once this happens, we “have realized the path to Buddhahood”.

Let us further understand people’s habitual natures. “If people with scattered minds enter stupas or temples: If people who are habitually scattered have the good karmic conditions to draw near holy places with Buddha-Dharma and wholeheartedly chant the Buddha’s name, they will encounter Right Dharma. This is the causes for their realization of the path to Buddhahood.”

We are habitually scattered: this makes us ordinary people. Since Beginningless Time, we ordinary people have lost our intrinsic Tathagata-nature. We do not know when our true mind gradually began dissipating. What has caused it to dissipate? The many [tendencies] we acquire, which constantly influence us. Because of greed, anger and ignorance, we experience cyclic existence in the Six Realms.
Since Beginningless Time, in our transmigration through the Six Realms, we have accumulated greed, anger and ignorance. These habitual tendencies have long been with us, so our minds have been scattered and we cannot see true principles. Sometimes we briefly see the Path, but our minds become scattered again and bury the principles we have learned, clouding our sight once again. A principle may appear familiar to us, but we cannot grasp it. This is because our minds are scattered; we cannot focus our minds.
We may “have good karmic conditions”, the causes and conditions [to form aspirations]. Even if we cannot sustain them, at least we have made them. But we may have become aimless for a while, then re-connected [through] other causes and conditions. So, we have good karmic conditions.
If we have made this kind of aspiration, even if we waver, we still have these causes and conditions, these good causes and conditions. If we have done this, as we have said earlier, even the subtlest of thoughts, the softest praises or the chanting of His name can help us accumulate good cause and conditions. Moreover, every day we reverently chant, prostrate and put the Dharma into practice. Therefore, we must hold on to our aspiration, or else our unenlightened habits will tip us toward having scattered minds.
Fortunately we have done some good deeds and diligently practiced for short periods of time. Even if these karmic conditions were in the past, they can still help today. Then even when our minds are scattered, if we hear the Buddha-Dharma or see a temple or His image, we will create good causes and conditions and approach the holy ground of the Buddha-Dharma.
By “wholeheartedly chanting the Buddha’s name,” we once again form good karmic conditions that guide us back. This is how we draw near the Buddha-Dharma, and within this wholesome environment, are mindful of and take the Buddha into our hearts.
We recite the Buddha’s name till it enters our minds. I constantly remind all of you, as you chant His name, “Let the Buddha’s mind become your own. Let your mind become the Buddha’s mind.” When Right Mindfulness is a part of our minds, the Buddha in our hearts will always immerse us in Right Dharma, and we will walk [the Right Path].
As long the Buddha is in our minds, then the Dharma will be in our actions. If we practice Right Dharma every day, we will all realize the path to Buddhahood. Again, “once they recite, ‘Namo Buddha,’ they have realized the path to Buddhahood.”To attain such a state, they must have deep faith to seek refuge and recite “Namo Buddha.”

Once they recite, “Namo Buddha,” they have realized the path to Buddhahood: With deep respect and faith, they seek refuge and recite “Namo Buddha.” They might solely practice the One Dharma, accept and practice that teaching or they might also practice other Dharma to assist their practice and help put their minds on the right course. With reverent and faithful acceptance, they have already realized the path to Buddhahood.

We must recite “Namo Buddha” with great reverenve. Remember, “Namo” means to take refuge.We take refuge in the Buddha because we all intrinsically have a pure Buddha-nature. There is a Buddha in all of us, and we must guard this Buddha in our minds. So, we must chant the Buddha into our minds. So it says, “With deep respect and faith, they seek refuge and recite “Namo Buddha.”
There are many methods for engaging in spiritual practice even with scattered minds. The Buddha opened many doors to the Dharma. Some focused on chanting the Buddha’s name. Others focus on quietly sitting in meditation. People come up with many ways to practice, such as studying the texts in detail.
Whether we only practice according to one method, or if we combine many methods, as long as it is Right Dharma, we must take it to heart. Only be reverently accepting the proper way to cultivate the mind can we [eventually] attain Buddhahood.
The Buddha teaches us to return to our intrinsic Buddha-nature. Therefore, we must first walk the Bodhisattva-path among people.This is road opened for us by the Buddha. If we only walking in place, never moving forward, and say, “I am chanting Your name, so Venerable Buddha, please support me so I can attain Buddhahood, is such a thing possible? No, it is impossible. As we chant His name and express our admiration, we have to move forward to approach Him. This is the only way we can truly reach the Buddha’s state, if we do not truly make the effort to advance in our practice, we will be walking in place and never step onto the Bodhisattva-path.
We must cultivate both blessings and wisdom. The Tzu Chi School is a road in this world. going among people is one way to cultivate both blessings and wisdom. If we can reverently and faithfully accepts this and put it into practice, we will realize the path to Buddhahood. So, we must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)